I have reached the point in this introduction to the book of Joel to briefly summarize some of the points from the first eight articles and identify what we should expect from the book of Joel now that we take it up more directly, and then of course what does that have to do with the battles of Raphia and Panium of Daniel 11:11–16?
我喺此篇《約珥書》導論裏，已經到哉一個當口，可以簡要總結前頭八篇文章裏若干要點，並指出，既然我伲現今要較為直接地來講《約珥書》，我伲應當從此書期待啥個；然後，當然，這又同《但以理書》11:11–16 所講拉非亞同帕尼烏姆兩場爭戰有啥個相干呢？
We have placed an emphasis upon the song of the vineyard for “experience” is represented by a “song” prophetically. One of the characteristics of the one hundred and forty-four thousand as they sing the song of Moses and the Lamb, which is simply John’s way to represent Isaiah’s vineyard song. Every major prophet begins their books with condemnations against Israel for their rebellion, or you could say that every major prophet first sings the song of the vineyard. I contend that Joel’s song of the vineyard in chapter one is one of the most important revelations about the vineyard song. I could not say if I am correct or not, but the reason I am of this conviction is the prophetic connections that are symbolically represented in the book of Joel appear to be a key, or perhaps an axle for several spokes. Joel’s testimony not only connects with the other parallel lines, but it seems to set a point of reference, especially through the symbolism of the vineyard being destroyed in chapter one, and the next two chapters identifying both the image of the beast testing time in the United States and also the image of the beast testing time for the world. And it is all set within the context of a vineyard, and a vineyard isn’t a living vineyard—if it gets no rain.
𠲎伲特别着重于葡萄园个歌，因为喺预言里，“经历”係用“一首歌”来表明个。十四万四千人所具备个一项特征，就係佢拉唱摩西同羔羊之歌；而此不过係约翰用来表明以赛亚葡萄园之歌个一种方式。每一位大先知起首写伊拉个书卷辰光，侪先对以色列个悖逆发出定罪；也可以讲，每一位大先知首先侪唱葡萄园之歌。𠲎主张，约珥书第一章里个葡萄园之歌，乃係关于葡萄园之歌最重要个启示之一。𠲎弗能够讲𠲎一定对抑或弗对；但𠲎之所以有此确信，乃因约珥书中以象征所表明个各样预言联系，看上去像是一把钥匙，或者也许像若干辐条个轴心。约珥个见证弗但同其他平行个线索相联结，而且看上去还设立了一箇参照点，尤其係借着第一章里葡萄园被毁坏个象征，以及后头两章所指出个：一方面係美国中兽像试验时期个图景，另一方面也係全世界中兽像试验时期个图景。一切侪设定喺葡萄园个背景当中；而葡萄园若得弗着雨水，就弗會成为活个葡萄园。
We have also placed an emphasis on the prophetic period that is represented by the symbol of “how long?” I felt the necessity of reminding us of this previously established principle about “how long” to put an emphasis upon the “capstone” that was, and is also the foundation and corner stone. The final full development of the Midnight Cry message that is now under way is the “capstone.” Based upon the foundations that capstone is Miller’s jewels shining ten times brighter than in the beginning.
阿拉也着重咾由“几时长？”个表号所代表个预言时期。我觉着有必要提醒阿拉先前已经确立个关于“几时长？”个原则，为着要着重个“顶石”；迭块顶石曾经是，并且也还是根基搭角石。现今正在展开个半夜呼喊信息个最终完全发展，就是迭块“顶石”。立在根基之上，迭块顶石乃是米勒个珠宝，放出比起初强十倍个光辉。
Based upon God’s “marvelous works” the capstone is when His people transition from a Laodicean experience unto a Philadelphian experience, which is when those people become the 8th that is of the 7 and also when they transition from the church militant to the church triumphant. This transition is the capstone. The transition is accomplished when God’s people hear and see the “capstone” message and it is marvelous in their eyes. The capstone message is the climax for it brings together all of the symbolic “capstone” truths together. The message of “seven times” was Miller’s foundation stone, and it was to be the Millerite capstone. Pentecost was the capstone to the Pentecostal season, just as was the Midnight Cry the capstone of the Millerite movement of the first and second angels.
根据上帝个“奇妙作为”，顶石就在于伊个子民从老底嘉个经历转变到非拉铁非个经历；也就是讲，当伊些人变成“出于七个第八个”个辰光，也正是伊拉从争战中个教会转变到得胜个教会个辰光。个种转变就是顶石。个种转变，是当上帝个子民听见并看见“顶石”个信息，而且个信息在伊拉眼中显为奇妙个辰光完成个。顶石个信息乃是高潮，因为伊把一切象征性个“顶石”真理总合拢来。“七次”个信息是米勒个根基石，也应当成为米勒派个顶石。五旬节是五旬节时期个顶石，正像半夜呼声是第一位搭第二位天使个米勒运动个顶石一样。
As the climax or capstone of the 46-year period in which Christ built the Millerite temple of the first and second angels, the capstone was to become the foundation stone for Christ’s work of building the temple of the one hundred and forty-four thousand. That foundation stone was set up in 1844 as the light to lighten the path to heaven, and for this reason God’s people at the end of the world are to return to the “old paths” in order to find rest. If and when they return to the pioneer history of the Millerites, they find that the message of the Midnight Cry was the climax of the foundational history. The Midnight Cry was a manifestation of the outpouring of the Holy Spirit. When a soul returns to the “old paths” and finds the “bright light” that was set up at the beginning or foundational point of the path he finds the Midnight Cry, which Jeremiah identifies as “rest.”
作为基督建造第一位并第二位天使之米勒派圣殿个四十六年时期个高潮、亦即顶石，此顶石注定要成为基督建造十四万四千人圣殿之工程个根基石。此根基石于1844年被设立，为照亮通天之路径个光；为此缘故，上帝末世个子民必须归回“古道”，好叫伊拉得着安息。倘若并且当伊拉归回米勒派先驱个历史，伊拉就会发见：半夜呼声个信息乃是根基历史个高潮。半夜呼声乃是圣灵浇灌个一种显现。一个灵魂若归回“古道”，并寻见那在道路起头、亦即根基之点所设立个“明亮之光”，伊就会寻见半夜呼声；而耶利米将此认作“安息”。
“They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ This light shone all along the path, and gave light for their feet, so that they might not stumble.
「喺伊拉所行个路起头背后，设立了一道明亮个光；有位天使告知我，此光就是『半夜个呼声』。这道光一路照耀整条道路，也照亮伊拉个脚步，叫伊拉弗致跌倒。 」
“If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted ‘Alleluia!’ Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.” Christian Experience and Teachings of Ellen G. White, 57.
“佢拉若定睛望牢耶稣，望牢在佢拉前头、带领佢拉到城里去个主，佢拉就安全。弗过，弗久就有些人困倦了，说那城还远得很，佢拉本来指望早就已经进去了。个辰光，耶稣就举起伊荣耀个右膀臂来鼓励佢拉；从伊个膀臂里发出一道光，在复临个队伍上摇荡照耀，佢拉就喊道：‘哈利路亚！’ 还有别人冒失地否认佢拉背后个光，说带领佢拉走到者步个并弗是上帝。佢拉背后个光就熄灭了，佢拉个脚下便全然落在黑暗里；佢拉绊跌了，失脱了目标，也望弗见耶稣，便从路径上坠落下去，落到下面黑暗邪恶个世界里。”《艾伦·G·怀特个基督徒经验同教训》，57。
The capstone of Millerite history is the foundation stone for the history of the one hundred and forty-four thousand. From the beginning of the three angels in 1798 until the church triumphant is raised up in fulfillment of cleansing of the sanctuary at the Sunday law the path is illuminated with the message of the Midnight Cry, for the parable is about Adventism, and how God raises up a people to perfectly reflect His character as probation closes for mankind during the Sunday law crisis.
米勒派歷史个頂石，乃是一十四萬四千人歷史个根基石。自三位天使信息於一七九八年開始，一直到得勝个教會因應驗主日法時潔淨聖所而被興起，這條道路一直受半夜呼聲个信息所照亮；因為該比喻所講个乃是復臨運動，以及當人類恩典時期於主日法危機之中將近結束个辰光，上帝如何興起一班子民，來完全反映伊个品格。
On the path, Jesus is leading and He continues to lighten the path by raising His glorious right arm. There is therefore a bright light at the beginning of the path and a bright light leading to the end of the path. Jesus as Alpha and Omega illustrates the end with the beginning, so the light at both ends of the path is the message of the Midnight Cry.
路浪，耶穌領頭前行，伊擎起伊榮耀个右臂，繼續照亮此條路。所以，路个起頭有明亮个光，路个盡頭也有明亮个光。耶穌作爲阿拉法同俄梅戛，用起頭來表明盡頭；故此，路兩頭个光，卽是「半夜呼聲」个信息。
The first angel arrived in 1798 and announced that the hour of His judgment had arrived, “Saying … the hour of his judgment is come.” The hour of judgment came in 1798 and when it began the marriage between Christ and His new bride—Philadelphian Millerite Adventism began. Christ was to be married on October 22, 1844 and from 1798 to 1844 the bride was made ready. The bride was Philadelphian, for there was no condemnation upon Christ’s bride, for she made herself ready—she was pure. The announcement of the judgment is the announcement of the marriage at the beginning in 1798 that arrived at the end in 1844.
第一个天使于1798年到来，宣告伊审判个辰光已经来到：“讲……伊审判个辰光已经到哉。”审判个辰光于1798年来到；当伊开始个辰光，基督搭伊个新妇之间个婚姻——非拉铁非个米勒派复临运动——也就开始哉。基督要于1844年10月22日成婚，自1798年至1844年之间，新妇得着预备齐全。新妇是非拉铁非个，因为基督个新妇身上并无定罪；因为伊自家预备好哉——伊是纯洁个。审判个宣告，就是1798年起头时对婚姻个宣告；此宣告至1844年达到终局。
The foundational light and the capstone light for the Millerite movement was the message announcing the marriage—the message of the Midnight Cry. The Midnight Cry was the foundation and capstone of the history of the first and second angels as well as Millerite history and the capstone of Millerite history is the foundation stone of the history of the one hundred and forty-four thousand as well as being the capstone. The temple construction is finished when the capstone is placed and the work of placing that final “marvelous” stone began in July 2023.
对米勒派运动来说，作为根基个光同顶石个光，就是宣告婚娶个信息——也就是“半夜呼声”个信息。“半夜呼声”乃是第一位同第二位天使历史个根基同顶石，也是米勒派历史个根基同顶石；而米勒派历史个顶石，也是一十四万四千人历史个根基石，同时也是其顶石。圣殿个建造，当顶石安放上去个辰光，就告完成；而安放末后该块“奇妙”个石头个工作，是从二〇二三年七月开始个。
There are various prophetic fulfillments that will make up the capstone, but the capstone also represents the climax of a message. Pentecost was the capstone of the message of the Pentecostal season, just as the light of the “seven times” that came through the pen of Hiram Edson in 1856, was the intended capstone to Miller’s message, for the first foundational truth Miller discovered was the “seven times.” In 1856, rejecting the new light of the capstone truth equated to choosing to die in the wilderness of Laodicea, as ancient Israel had done over a forty-year period. This identifies July of 2023 as 1856, the turning point from Philadelphia to Laodicea in Millerite history and the reversal from Laodicea unto Philadelphia in the history of the one hundred and forty-four thousand. Christ did not marry an impure woman in 1844, for she was Philadelphian and He will marry a bride from Philadelphia at the Sunday law. But first she must make herself ready. Are you ready?
有各样先知性个应验，会共同构成顶石；不过，顶石同时也代表一篇信息个高潮。五旬节乃是五旬节时期信息个顶石，正如一八五六年借希兰·埃德森（Hiram Edson）之笔所传来个“七次”之光，本是要作为米勒信息个顶石；因为米勒所发现个第一个根基真理，就是“七次”。在一八五六年，弃绝顶石真理个新亮光，就等于拣选死勒老底嘉个旷野里，正如古代以色列人在四十年期间所行个一样。这就指出二〇二三年七月乃是一八五六年，是米勒派历史中从非拉铁非转向老底嘉个转折点，也是十四万四千人历史中从老底嘉回转归向非拉铁非个逆转。基督在一八四四年并呒没迎娶一个不洁净个妇人，因为伊是属非拉铁非个；并且到主日法之时，伊所要迎娶个新妇也必出于非拉铁非。不过，伊首先必须自己预备好。侬预备好了吗？
Fear not, little flock; for it is your Father’s good pleasure to give you the kingdom. Luke 12:32.
毋庸驚惶，細小个羊群；因爲將國賜畀儂，原是儂等个父所樂意个。路加福音 12:32。
On October 22, 1844 the Lord married the bride He had made ready to follow Him into the history of the third angel, and all that the third angel represents, but by 1863 the history of the third angel was diverted into the wilderness of Laodicea. The history of 1844 unto 1863 represents the period of the third angel, thus providing an illustration of the foolish virgins in the time period of the sealing of the one hundred and forty-four thousand. The virgins are wheat and tares who are being separated by messages typified by angels—for it is the angels that do the work of separating.
1844年10月22日，主迎娶了伊所预备好、好跟从伊进入第三位天使之历史个新妇，也就是进入第三位天使所表明个一切；但到了1863年，第三位天使个历史就被引岔到老底嘉个旷野里向去。1844年到1863年个历史，代表第三位天使个时期，因此就提供了一幅一百四十四千人受印时期之愚拙童女个图像。该些童女乃是麦子搭稗子，正在由众天使所预表个信息来分别——因为做分别之工个，正是天使。
“I then saw the third angel. Said my accompanying angel, ‘Fearful is his work. Awful is his mission. He is the angel that is to select the wheat from the tares, and seal, or bind, the wheat for the heavenly garner. These things should engross the whole mind, the whole attention.’” Early Writings, 119.
“我随即看着第三位天使。我身边个天使讲：‘伊个工作实在可畏；伊个使命实在严厉。伊就是该要从稗子里向麦子拣出来，并且把麦子印封，或捆扎起来，归入天上个仓里个天使。此些事体应当占满全副个心思、全副个注意。’”《早期著作》，119。
The three angel’s messages of Revelation fourteen are the latter rain message that divides and binds the two classes.
《啟示錄》第十四章个三位天使个信息，就是末時大雨个信息，將兩等人分開，並且把佢拉攏。
“To John were opened scenes of deep and thrilling interest in the experience of the church. He saw the position, dangers, conflicts, and final deliverance of the people of God. He records the closing messages which are to ripen the harvest of the earth, either as sheaves for the heavenly garner or as fagots for the fires of destruction. Subjects of vast importance were revealed to him, especially for the last church, that those who should turn from error to truth might be instructed concerning the perils and conflicts before them. None need be in darkness in regard to what is coming upon the earth.” The Great Controversy, 341.
「約翰蒙開示，看見教會經歷中深切而震撼人心个景象。伊看見上帝子民个地位、危險、爭戰，並末後个拯救。伊記錄了末了个信息；此等信息要使地上个莊稼成熟，或成爲收藏於天上倉廩个禾捆，或成爲焚燬於毀滅之火个柴束。極其重大的題旨向伊顯明，特別是爲着末後个教會，叫那班要從謬誤轉向真理个人，得着教導，曉得擺在伊拉前頭个危險同爭戰。關於將要臨到地上个事，無論何人都毋須仍舊處於黑暗之中。」《善惡之爭》，341。
It is “words of truth” which in this generation are “the closing messages which are to ripen the harvest,” and which separate the two classes. That work is also the work of the “dirt brush man” from Miller’s dream.
佢是「真理个話語」，也就是在者一代中「使莊稼成熟个收煞信息」，並且將兩等人分別開來。者項工作，同樣就是米勒夢中个「刷塵土个人」个工作。
“‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.
“‘伊个簸箕拿勒伊手里，伊要彻底簸净伊个禾场，把伊个麦子收进仓里。’《马太福音》3:12。此乃筛净个辰光之一。借着真理个话，糠秕正在从麦子里向分开。因为许多人太过虚浮、自义，不肯接受责备；又太爱世界，不肯接受一种谦卑个生活，所以就离开了耶稣。如今还有许多人仍旧做同样个事。今日个灵魂，也像当年迦百农会堂里个那些门徒一样，正在受试验。真理若被带到人心里，伊拉就看见自家个生活并弗合乎上帝个旨意。伊拉看见自家需要有一个完全个改变；但是伊拉弗愿意担起彼种舍己个工作。所以，当伊拉个罪被显露出来个辰光，伊拉就发怒。伊拉带着冒犯离开，正如那些门徒离开耶稣一样，嘀咕讲：‘这话甚难，啥人能听呢？’”《历代愿望》，392页。
Beginning at the great disappointment of 1844 the waymarks and transactions through to 1863 represent the history of 9/11 unto the Sunday law. Why is 1844 9/11 you ask?
自1844年大失望开始，直到1863年个地标并其间个经历，乃表明自9/11直到星期日法个历史。侬若问，1844为何就系9/11？
Sister White’s writings are clear that the third angel arrived on October 22, 1844, but also arrived in 1888 which typifies 9/11. More importantly all the prophets isolate the very history of 9/11 unto the Sunday law, so it is not the testimony of two or three, but the united testimony of every witness from God’s Word that 9/11 to the Sunday law is the period where “the effect of every vision” is accomplished.
怀爱伦姊妹个著作清清爽爽指出，第三位天使来勒 1844 年 10 月 22 日，但也来勒 1888 年；1888 乃是 9/11 个预表。更要紧个是，众先知都把 9/11 到星期日法个这段历史单单划出来；故此，这勿是两三个见证个见证，乃是上帝圣言里每一位见证者联合个见证：9/11 到星期日法就是“各样异象个应验”得以成全个时期。
The history of the third angel’s arrival and conclusion was from 1844 to 1863 and represents the period of God’s marvelous works from 9/11 unto the Sunday law. That history is also represented by 1840 to 1844, and in that line 1840 is the alpha and 1844 the omega. In the line of 1844 to 1863, 1844 is the alpha and 1863 is the omega. 1844 is both alpha and omega.
第三位天使来到并结束个段历史，系自1844年到1863年，表征自9/11直到星期日法之间上帝奇妙作为个时期。该段历史也由1840年至1844年所表征；在该条线中，1840是阿尔法，1844是欧米伽。在1844年至1863年个线里，1844是阿尔法，1863是欧米伽。1844既是阿尔法，也是欧米伽。
The cross aligns with 1844, and the Alpha and Omega shed His blood at the cross. From 9/11 (1840) we find Revelation ten setting forth the history that begins with John eating the little book in 1840 and then the disappointment in his stomach in 1844. The eating is the beginning; the stomach marks the end. The last verse of chapter ten represents the history being repeated in the history of the one hundred and forty-four thousand.
十字架對應一八四四年，阿拉法同俄梅戛在十字架上流出了伊个血。從 9/11（1840）起，我伲看着《啟示錄》第十章陳明了一段歷史：其起頭係約翰在 1840 年喫下那本小書，其後在 1844 年，伊个腹中經歷失望。喫，係開始；腹中，標誌終局。第十章末了一節，表明這段歷史要在那十四萬四千人个歷史當中重演。
And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings. Revelation 10:10, 11.
我就从该个天使手里接过该本小书卷，吃落去；伊勒我口里甜得像蜜一样，一待我吃落去之后，我个肚腹就苦起来。伊就对我讲：“侬还该再向许多民众、列国、方言同君王讲预言。”《启示录》10:10、11。
Revelation chapter ten and Habakkuk chapter two represent two chapters that provide witness to the prophetic period of 1840 unto 1844. The history of 1844 unto 1863 begins at a waymark of disappointment, followed by a scattering that is followed by a gathering. In that period the prophetic history of Habakkuk’s two tables concludes when the second table was printed in 1849 and published abroad in 1850. The period of Habakkuk’s tables was from May of 1842 when the 1843 chart was published and the prophetic period ended where it began with the publication of one of Habakkuk’s two tables. The 1843 chart is the alpha and the 1850 chart is the omega.
《啟示錄》第十章搭《哈巴谷書》第二章，代表兩章經文，爲一八四〇年至一八四四年个預言時期作見證。一八四四年至一八六三年个歷史，起頭於一個失望个界標，後頭接着分散，分散之後又接着聚集。喺該段時期當中，關於哈巴谷兩塊版个預言歷史，於第二塊版喺一八四九年印製、一八五〇年傳布海外个辰光告終。哈巴谷版个時期，係自一八四二年五月、一八四三年圖表出版个時候起；該預言時期也喺其起頭之處結束，就是以哈巴谷兩塊版其中一塊个出版爲終點。一八四三年个圖表係阿勒法，一八五〇年个圖表係俄梅戛。
In 1856 Hiram Edson wrote a series of articles which took William Miller’s understanding of the “seven times” to a new level. Edson’s work was the omega of Miller’s work bringing Miller’s foundation truth to the position of a capstone which was intended to empower God’s people. Miller’s light on the “seven times” was the alpha and Edson’s light on the “seven times” was the omega.
1856年，Hiram Edson写了一系列文章，拏William Miller对“七期”个理解推进到一只新个层次。Edson个著作乃是Miller著作个俄梅戛，将Miller奠定个根基真理带到一只顶石个地位；该顶石原是要赐能力拨上帝个子民。Miller关于“七期”个亮光乃是阿尔法，Edson关于“七期”个亮光乃是俄梅戛。
In 1863 the movement changed into the church which would ultimately bring about a movement from its own body, the same way that the Millerites came from Protestants, and just as the disciples came out of Judaism to Christianity and just as Joshua and Caleb came from the former covenant people who were destined to die in the wilderness.
到1863年，咾个运动变成了教会；而咾个教会末后又会从伊自家个身体里向生发出一个运动，正像米勒派是从新教徒当中出来个一样，也正像门徒是从犹太教里出来归入基督教一样，又正像约书亚同迦勒是从先前个立约之民当中出来个——咾些人原是注定要死勒旷野里个。
In the very same history, (1844 to 1863) the Republican horn of the earth beast is going through a parallel struggle that ultimately breaks out into the Civil War which all historians agree reached its midpoint in 1863 with Lincoln’s Emancipation Proclamation. Lincoln represents the first Republican president, who took the oath of Presidency following the worst Democratic President in history up to that point. He was later assassinated. All these prophetic characteristics and others are repeated with the last Republican president.
勒同一段历史里向，（1844到1863）地兽个共和党角也经历一场并行个斗争，末后爆发成内战；众历史学者一致认同，内战个中点是1863年，正是林肯发表《解放宣言》个辰光。林肯代表头一个共和党总统，伊是在到该时为止历史上最坏个民主党总统之后宣誓就任总统个。后来伊遭着暗杀。所有这些预言性个特征，并其他种种，也都在末后一任共和党总统身上重复出现。
1844 unto 1863 included a scattering and gathering. 1863 represents the Sunday law, so the scattering that took place in 1844 is the only scattering until 1863 when the Laodicean Seventh-day Adventists were scattered unto the wilderness of Laodicea. 1844 produced a scattering and 1863 produced a scattering, thus witnessing to the fact that the history is an identified prophetic symbol, for it begins with an alpha scattering in 1844 and ends with an omega scattering in 1863. The first scattering arrived on July 18, 2020 and the final omega scattering is fulfilled at the Sunday law.
1844到1863年包含一場分散同聚集。1863代表星期日法，因此，1844所發生个分散，是直到1863年為止唯一个分散；到1863年，老底嘉个安息日會信徒分散到老底嘉个曠野裡去。1844產生一場分散，1863也產生一場分散，從而見證此段歷史乃是一個已被指明个先知性表號；因為伊起首於1844年个阿爾法分散，結束於1863年个歐米伽分散。頭一場分散臨到於2020年7月18日，末後个歐米伽分散則於星期日法之時應驗。
“The time is coming when we shall be separated and scattered, and each one of us will have to stand without the privilege of communion with those of like precious faith; and how can you stand unless God is by your side, and you know that he is leading and guiding you?” Review and Herald, March 25, 1890.
「辰光將要到，阿拉會畀分散拆開，各人儕必得自家立牢，弗再有同樣寶貴信仰之人相交通个福分；若是上帝弗勒儂身邊，儂也弗曉得伊正引領指導儂，儂哪能立得住？」《Review and Herald》，1890年3月25日。
Its not enough for God to stand “by your side,” you must also “know that he is leading and guiding you.” This fact is a subject of prophecy represented by the various phrases based upon when “ye shall know the Lord.”
單單上帝「立勒儂身邊」還弗夠，儂還必須「曉得伊正㑚帶領並引導儂」。箇樁事實，正是預言個一項題旨，勒各樣根據「儂等將要認識主」箇句話所表明個措辭裡向，得着表徵。
And ye shall eat in plenty, and be satisfied, and praise the name of the Lord your God, that hath dealt wondrously with you: and my people shall never be ashamed. And ye shall know that I am in the midst of Israel, and that I am the Lord your God, and none else: and my people shall never be ashamed. … So shall ye know that I am the Lord your God dwelling in Zion, my holy mountain: then shall Jerusalem be holy, and there shall no strangers pass through her any more. Joel 2:26, 27, 3:17.
恁要喫得豐豐足足，並且得著飽足，還要讚美耶和華——恁上帝个名；伊向恁行了奇妙个事：我个百姓總弗再蒙羞。恁也要曉得，我是在以色列中間个；我就是耶和華——恁个上帝，除我以外並無別个；我个百姓總弗再蒙羞。……恁就要曉得，我是耶和華——恁个上帝，住勒錫安、我个聖山；到辰光，耶路撒冷必成聖，外邦人總弗再從其中經過。約珥書 2:26、27，3:17。
When Jerusalem is holy, she is the church triumphant, for the church militant is defined is a church made up of wheat and tares, and when “no strangers pass through” “Jerusalem” “anymore” God’s people “shall know” “that he is leading and guiding.” They know, for they are those who have fulfilled the prayer of “seven times,” which includes confessing that God had not been leading you as a Laodicean, but when your change to a Philadelphian you will know “that he is leading and guiding” and that God is “in the midst of Israel.”
当耶路撒冷成为圣个辰光，伊就是得胜个教会；因为争战中个教会，按定义，是由麦子搭稗子掺杂组成个教会。及至“再呒没外人从其中经过”个辰光，“耶路撒冷”“弗再”受此玷污，上帝个子民“就会晓得”——“伊正在带领并引导。” 佢拉晓得，因为佢拉就是成全了“七次”祷告个人；此祷告包括承认：当侬做老底嘉人个辰光，上帝并呒没在带领侬；但当侬转变成为非拉铁非人个辰光，侬就会晓得，“伊正在带领并引导”，并且上帝“在以色列中间。”
The alpha scattering (disappointment) of April 19 and the omega scattering (disappointment) of October 22 is marked by the first official publication after the great disappointment of October 22. Publishing is a prophetic marker in Millerite history and the prophetic history of the United States, so the first thing officially published after 1844 is a waymark of that history, and the waymark identifies a scattering.
四月十九日个阿尔法分散（失望）搭十月二十二日个欧米伽分散（失望），是由十月二十二日大失望之后头一份正式出版物来标明个。出版是米勒派历史搭美国预言历史里向个一个预言记号，所以，一八四四年之后头一桩正式出版个事体，就是该段历史个一个路标；而该路标所标识个，正是一场分散。
1847—The Remnant Scattered Abroad
1847——分散四方个余民
“A Word to the ‘Little Flock.’
致「小群」个一篇话。
“The following articles were written for The Day-Dawn, which has been published at Canandaigua, New York, by O. R. L. Crosier. But as that paper is not now published, and as we do not know as it will be published again, it is thought best by some of us in Maine, to have them given in this form. I wish to call the attention of the ‘little flock’ to those things which will very soon take place on this earth. . . .
下列篇章，原係為《The Day-Dawn》而作；該報由 O. R. L. Crosier 於紐約州 Canandaigua 出版。然則該報現今已弗再刊行，且我儕亦弗曉得伊後是否還要復刊；是以緬因州我儕中有幾位以為，將此等文字以此種形式付印，最為妥當。我願喚起「小群」對於此地上極快就要發生個些事體个注意……
“The reader will have observed that three communications from the pen of Mrs. E. G. White were included in A Word to the ‘Little Flock.’ . . .
讀者會已經注意着，E. G. White 夫人筆下有三篇通信，收錄勒《致「小群」之一言》裡向。
“The second communication from Mrs. White, found on pages 14–18, is an account of her first vision under the title, To the Remnant Scattered Abroad. This was written December 20, 1845, as a personal letter to Enoch Jacobs, and was first published by the recipient in The Day-Star of January 24, 1846. Then on April 6, 1846, it was reprinted in broadside form by James White and H. S. Gurney. The statement as it appears in A Word to the ‘Little Flock,’ with the exception of minor editorial changes and added scripture references, is identical with the full account of the vision as first printed.” James White, A Word to the ‘Little Flock’, 25.
“怀师母第二篇通信，见于第14—18页，系伊第一次异象个记述，题为《致分散在外个余民》。此文写于1845年12月20日，原为致以诺·雅各布斯（Enoch Jacobs）个私人书信；最早由收信人刊登于1846年1月24日个《The Day-Star》上。嗣后于1846年4月6日，由詹姆斯·怀特（James White）同 H. S. Gurney 以单张广布个形式重印。此篇陈述照其现于《致“小群”一言》（A Word to the ‘Little Flock’）中所载，除少数编辑上个细微改动并增补经文引证之外，与最初刊印个异象全文记述完全相同。”——James White, A Word to the ‘Little Flock’, 25.
1844 marks the arrival of an angel and a disappointment. In 1845 the first vision is written and it is published in 1846. The first vision is to “the remnant scattered abroad.” I doubt that the unmarried teenage prophetess knew when she wrote out her first vision that a prophetic characteristic of the “remnant” is that the remnant would of prophetic necessity need to be “scattered abroad,” as one of the characteristics of the one hundred and forty-four thousand. In 1846 the Whites were married, thus changing Ellen’s last name to White. In the same year the Whites began to keep the seventh-day Sabbath. In 1846 the covenant is marked as finalized, the prophetic marriage that began in 1844 was consummated in 1846, and in 1847 the first official publication is printed and mailed.
1844年，标志着一位天使个降临，也标志着一场失望。1845年，第一则异象写成，并于1846年发表。第一则异象系写拨“分散各处个余民”。我弗相信，这位未婚个少年女先知，写出她第一则异象辰光，就晓得“余民”个一个先知性特征，就是余民按着预言个必要，必须“分散各处”；此乃十四万四千人个特征之一。1846年，怀特夫妇成婚，因此将Ellen个姓氏改为White。同一年，怀特夫妇开始遵守第七日安息日。1846年，圣约被标明为完成；始于1844年个预言性婚姻，于1846年成全；到1847年，第一份正式出版物被印行并寄发。
May, 1850
1850年5月
“DEAR READER—My object in this review has been to expose error by the light of sacred truth. . . .
「親愛个讀者——我寫此篇評述个用意，乃是要藉着神聖真理个光來揭露謬誤……」
“In presenting this little work to the scattered flock, I have discharged my duty to them, in this respect, and may God add his blessing. Amen.” James White, The Seventh-day Sabbath not Abolished, 2.
「我今将此小册呈献拨分散个羊群，就此一端，我已尽了我对伊拉个本分；愿上帝加添伊个赐福。阿们。」—— James White，《The Seventh-day Sabbath not Abolished》，2.
The publication by James White is identifying that his audience was still a scattered flock, but it is also the defense of the seventh-day Sabbath. This is the message of the third angel in its infancy in terms of Millerite Adventism understanding of the Sabbath and the third angel. It is published the same year the 1850 chart is published and together they represent the raising up of the Lord’s army for the approaching Sunday law crisis. Jesus always illustrates the end with the beginning and those who presented the message in 1844 who employed the 1843 chart, were typifying those who would present the message employing the 1850 chart. The beginning of the period of Habakkuk’s two tables, men were proclaiming the message of the hour in conjunction with Habakkuk’s table and in 1850 James White is presenting the message of the third angel along with the 1850 chart. The chart was made by Brother Nichols in the 1849 time period, a period of time when James and Ellen White were living with Brother Nichols. James White was directly associated with the 1850 chart’s production and in that year he began to proclaim the third angel’s message.
雅各·怀特个出版物指出，伊个听众仍旧是一群分散个羊群，但伊同时也是对第七日安息日个辩护。照米勒派复临信徒对于安息日搭第三位天使个理解来看，这就是第三位天使个信息处于初始阶段时个信息。伊发表于1850图表出版个同一年，两者合起来，代表主个军队为将临个星期日法令危机而被兴起。耶稣常常用起头来说明终局；而1844年传扬信息、运用1843图表个人，乃是预表后来要运用1850图表来传扬信息个人。于哈巴谷两块版时期个起头，人曾经结合哈巴谷个版来宣告当时个信息；到了1850年，雅各·怀特是在传讲第三位天使个信息，同时连同1850图表一道提出。该图表是尼科尔斯弟兄于1849年期间制作个；当时雅各搭艾伦·怀特正住勒尼科尔斯弟兄屋里。雅各·怀特直接参与了1850图表个制作，并且就在该年开始宣讲第三位天使个信息。
“September 23d, [1850] the Lord showed me that he had stretched out his hand the second time to recover the remnant of his people, and that efforts must be redoubled in this gathering time. In the scattering time Israel was smitten and torn; but now in the gathering time God will heal and bind up his people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering when God has set his hand to gather his people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was a shame for any to refer to the scattering for examples to govern us now in the gathering; for if God does no more for us now than he did then, Israel would never be gathered. It is as necessary that the truth should be published in a paper, as preached.” Review and Herald, November 1, 1850.
“1850年9月23號，主指示我，伊已经第二遍伸出伊个手，要救回伊子民所剩个余民；并且㑚个聚集个辰光里，一切努力必须加倍。在分散个辰光里，以色列曾受击打，也曾被撕裂；不过今朝勒聚集个辰光里，上帝要医治伊个子民，也要替伊拉裹伤。在分散个时候，为着传播真理所尽个努力，成效甚微，所成就个少之又少，几乎等于无有；不过勒聚集个时候，当上帝已经伸手聚集伊个子民辰光，为着传播真理所尽个努力，必要达到伊所命定个功效。众人都应当同心合意，热切奋勉从事此工。我看见，若有人拿分散时期个情形来作今朝管理我拉勒聚集时期个榜样，乃是一件可羞耻个事；因为倘若上帝今朝为我拉所行个，不比当时更多，以色列就永远弗会被聚集。真理借着报刊发表，佮借着讲道传扬，同样是必须个。” Review and Herald, 1850年11月1號。
“The view that the Lord ‘had stretched out His hand the second time to recover the remnant of His people,’ on page 74, refers only to the union and strength once existing among those looking for Christ, and to the fact that He had begun to unite and to raise up His people again.” Early Writings, 86.
第74页所讲个“主‘第二遍伸出伊个手，欲救回伊百姓所剩个余民’个看法”，单单是指着当初一班仰望基督个人当中曾经有过个联合搭力量，也指着伊已经开始再一遍联合伊个百姓，并且兴起伊个百姓。Early Writings, 86.
Sister White in Early Writings is commenting upon the passage from Review and Herald in connection with her employing the prophet Isaiah’s words when she said, “the Lord showed me that he had stretched out his hand the second time to recover the remnant of his people.” He stretched out His hand in 1850. When He gathered those people into the Most Holy Place on October 22, 1844 it was at the conclusion of the scattering from 677 BC until October 22, 1844. Literal Judah residing in the literal glorious land were scattered for 2520 years in agreement with the “seven times” of Leviticus twenty-six in 677 BC. At the conclusion of the 2520 years spiritual Israel was gathered on October 22, 1844 and they were immediately scattered and the scattering concluded when the Lord stretches forth His hand a second time. He gathers them the second time in the passage to accomplish two things; to “bind up his people” and to “raise up” His people.
怀爱伦姊妹在《早期著作》里，论及《Review and Herald》当中个段经文，也就系搭伊运用先知以赛亚个话相联系辰光，伊讲：“主指示我，伊已经第二趟伸出伊个手，要救回伊百姓所余剩个余民。” 伊在1850年伸出伊个手。1844年10月22日，伊将该班百姓聚集到至圣所里个辰光，正是自公元前677年直到1844年10月22日个分散结束之时。住在字义上荣耀之地里个字义上犹大，照《利未记》第二十六章所讲个“七次”，自公元前677年起被分散了2520年。到2520年结束个辰光，属灵个以色列在1844年10月22日被聚集，而后伊拉立时又被分散；该分散直到主第二趟伸出伊个手个辰光才告结束。伊在该段经文里第二趟聚集伊拉，为要成就两件事：一是“缠裹伊百姓个伤处”，二是“兴起”伊个百姓。
“I then saw the third angel. Said my accompanying angel, ‘Fearful is his word, awful is his mission. He is the angel that is to select the wheat from the tares, and seal or bind the wheat for the heavenly garner.’ These things should engage the whole mind, the whole attention. Again I was shown the necessity of those who believe we are having the last message of mercy, being separate from those who are daily receiving or imbibing new error. I saw that neither young nor old should attend the assemblies of those who are in error and darkness. Said the angel, ‘Let the mind cease to dwell on things of no profit.’” Manuscript Releases, volume 5, 425.
“我随后看见第三位天使。陪伴我个天使讲：‘伊个话语叫人畏惧，伊个使命叫人震骇。伊就是要拣分麦子脱稗子，并且将麦子印封，或者捆扎起来，归入天上个仓里个天使。’迭些事体应当吸引全副心思、全副注意。后来我又蒙指示：凡信咱个正在领受最后个怜悯信息个人，必须脱逐日接受或者吸入新谬误个人分别出来。我看见，无论少年老年，总弗应当去参加那些处于谬误搭黑暗之中个人个聚会。天使讲：‘要叫心思勿再停留勒无益个事体上。’”《Manuscript Releases》, volume 5, 425.
The second gathering that began in 1850 typified the sealing (binding) of God’s people as they are lifted up “raised” as an ensign. 1850 identifies when the Lord gathers the one hundred and forty-four thousand. Of prophetic necessity they must have been scattered prior to being gathered. Thus, “the three and a half days” of Revelation 11:11 which symbolize 1260, which is half of 2520 and represents the scattering that followed July 18, 2020. Revelation 11:11 is representing the second gathering of those who are to be the one hundred and forty-four thousand and the ensign that is lifted up to the nations as set forth in Isaiah 11:11!
1850年開始个第二次招聚，預表上帝子民个印封（捆綁），伊拉給高舉起來，作爲一面旌旗。「1850」指出主招聚十四萬四千人个辰光。照預言个必然性，伊拉儕在受招聚以先，必定先分散脫。故此，《啟示錄》11:11 所講个「三日半」，象徵1260；1260乃是2520个一半，並表明2020年7月18日以後所接續發生个分散。《啟示錄》11:11 所表現个，就是彼些將要成爲十四萬四千人之人个第二次招聚，以及照《以賽亞書》11:11 所陳明、向列國豎立起來个旌旗！
And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious.
到該日，耶西个根必興起，作萬民个旌旗；外邦人必來尋求伊，伊个安歇之所必有榮耀。
And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea.
到其日，主必第二趟伸手，救赎伊百姓所剩落个余民，就是从亚述、埃及、巴忒罗、古实、以拦、示拿、哈马，并海岛各处所剩下个。
And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:10, 11, 12.
伊要为列国竖立一面旌旗，也要招聚以色列个流离失所者，并从地个四方聚拢犹大个分散者。以赛亚书 11:10, 11, 12。
In 1850 the Lord stretched forth His hand a second time to gather the people who were presenting the third angel’s message in conjunction with the message of the Midnight Cry as represented by Habakkuk’s two tables. In July of 2023 the Lord stretched forth His hand a second time to gather the people who were presenting the third angel’s message in conjunction with the message of the Midnight Cry as represented by Habakkuk’s two tables. Both 1850 and July 2023 identify the gathering of “the remnant of his people” as Isaiah states in verse 11 of chapter 11. Verse 11 is sandwiched between verses ten and twelve, and both those verses identify the lifting up of the ensign to the world.
到仔1850年，主第二遍伸出伊个手，聚集许班传扬第三位天使信息、并且同半夜呼声个信息联合啲百姓；此信息，正如哈巴谷两块版所表明个一样。到仔2023年7月，主也第二遍伸出伊个手，聚集许班传扬第三位天使信息、并且同半夜呼声个信息联合啲百姓；此信息，也正如哈巴谷两块版所表明个一样。1850年搭2023年7月，两者都指出“伊百姓所剩下来个余民”个聚集，正如以赛亚书第11章第11节所讲个。第11节夹勒第10节搭第12节当中，而许两节都指出向世界竖立起大旗。
Each of the three verses are identifying the ensign, though the middle verse identifies them as the “remnant.” The remnant there is gathered a second time and the number of tribes who they are gathered from is eight. “8” represents not only those in the Noah’s ark that went from old world to the new world without seeing death, but “8” also represents those who are the 8th church that is of the seven. The two witnesses of Revelation 11:11 are those who have been resurrected. The number “8” is the symbol of the resurrection, a symbol of the one hundred and forty-four thousand, a symbol of baptism and a symbol of those who transition from Laodicea unto Philadelphia and become Isaiah’s ensign to the nations. The Lord stretches forth His hand a second time in 1850 to 1865 and again in July of 2023.
三節經文逐節攏是在指認彼個旌旗，雖然中間彼節將𪜶指作「餘剩个民」。彼個餘剩个民會第二擺受聚集，而𪜶所對其中受聚集个支派數目是八。「8」毋但是表明挪亞方舟內底彼班對舊世界過到新世界、毋曾見著死亡个人，「8」也表明彼個屬於七間教會之中个第八間教會。《啟示錄》11:11个兩位見證人，就是彼班已經復活个人。數字「8」是復活个象徵，是十四萬四千人个象徵，是洗禮个象徵，也是彼班對老底嘉轉入非拉鐵非、並成為以賽亞所講列國之旌旗个人个象徵。主在1850至1865年間第二擺伸出伊个手，也閣在2023年7月再一擺伸出伊个手。
In 2023, there was new light upon the seven times just as there had been in 1856. The period of 1856 unto 1863 is representing the history of the one hundred and forty-four thousand when the Lord raises up His remnant people as an army.
2023年，關於「七期」有了新个亮光，正如1856年所曾有个一樣。1856年至1863年這段時期，乃係表明十四萬四千人个歷史，當主興起祂所餘剩个子民，作爲一支軍隊。
Isaiah 11:11 aligns perfectly with Revelation 11:11 which aligns perfectly with Daniel 11:11. Isaiah and John are portraying an internal history and Daniel an external history. Daniel’s external line of 11:11 runs parallel with John’s internal line of 11:11 and Isaiah’s 11:11 presents the ensign of the internal line who calls God’s other flock out of the external line. Palmoni has tied these passages together into a nice bundle that could only be accomplished by the One who is Creator of all things.
以賽亞書 11:11 搭啟示錄 11:11 完全相契，而啟示錄 11:11 又搭但以理書 11:11 完全相契。以賽亞同約翰所描畫个，是內部个歷史；但以理所描畫个，是外部个歷史。但以理書 11:11 个外在線，同約翰書 11:11 个內在線平行，而以賽亞書 11:11 則提出內在線个旗號；藉此旗號，伊呼召上帝个另外一群羊，從外在線當中出來。帕勒摩尼已經將這幾段經文結合成一束整齊个包紮；此事只有那位萬有个創造主纔能成就。
We will continue these things in the next article.
阿拉会勒下篇文章里继续讲这些事。
Dialogue with Artificial Information:
同人工信息个对话：
Does the math world find any significance in the number “11”?
数学界对数字“11”有任何意义看法否？
Yes, the number 11 holds several points of genuine mathematical interest and significance (beyond just being a prime number). Here are the main ones that mathematicians and math enthusiasts often highlight:
是个，数字 11 确有若干真正值得注意个数学趣味搭意义（弗单单因为伊是个素数）。下面是数学家搭数学爱好者常常会特别指出个几项主要内容：
11 is fifth prime number, the smallest two-digit prime and the first prime that is a palindrome in base 10. “11” is the smallest repunit (a number consisting of repeated units that is a prime. It is the only two-digit prime where the two digits are the same. 11, 22, 33, 44 ect. Only works with “11.” “11” is a Mersenne prime exponent. The decimal expansion of 1/11 = 0.090909… has a repeating period of just 2, but 1/11 is famous in another way: the sequence of primes 11, 101, 1009, 10007, 100003, etc., shows up in discussions of primes in arithmetic progression. The dihedral group of order 22 (symmetries of a regular 11-gon) is notable because “11” is the smallest prime for which the dihedral group has a non-abelian center-free structure of interest in group theory. In theoretical physics (string theory / M-theory), the universe is often modeled in 11 spacetime dimensions, and physicists and mathematicians who work in that area frequently remark on 11’s appearance. “11” is the only palindromic prime with an even number of digits (all others with even digits greater than 2 are divisible by 11 and hence composite). This is a theorem in recreational number theory.
11 係第五隻質數，係最細個兩位數質數，亦係十進制裡向第一隻回文質數。「11」係最細個 repunit（由重複个 1 組成个數）當中係質數个一隻。伊也係唯一一隻兩位數質數，兩隻數字相同。11、22、33、44 等等，單單「11」成立。「11」也係一隻梅森質數个指數。1/11 = 0.090909… 个十進展開，循環節單單長 2；弗過，1/11 還以另外一種方式出名：質數序列 11、101、1009、10007、100003 等等，常常出現在關於等差數列中質數个討論裡。22 階个二面體群（正 11 邊形个對稱群）值得注意，因為「11」係最細個質數，使該二面體群具有群論中有研究價值个非阿貝爾、無中心个結構。喺理論物理（弦論／M 理論）裡，宇宙常常被建模做 11 維時空，而喺該領域工作个物理學家同數學家，也常常提到 11 个出現。「11」係唯一一隻具有偶數位數个回文質數（其餘一切位數為偶數而大於 2 个回文數，攏會被 11 整除，因此係合數）。這係娛樂數論中个一條定理。
Bottom line:
底線：
While “11” doesn’t have the same superstar status as π, e, or the golden ratio, it pops up repeatedly as the smallest or first example of many phenomena (first repunit prime, only even-digit palindromic prime, early appearance in many proofs and counterexamples, 11 dimensions in M-theory, etc.). So yes—the math world does consider 11 a significant number.
虽则“11”呒没 π、e 或黄金比恁样个“超级明星”地位，伊却屡次出现做许多现象里向最小个例子抑或第一个例子（头一个 repunit 质数、唯一个偶数字位回文质数、喺许多证明搭反例里向较早出现、M-理论个 11 维，等等）。所以，确实——数学界认为 11 是一个有分量个数字。
“He who inspired the Word was the true expositor of the Word. Christ illustrated his teachings by calling the attention of his hearers to the simple laws of nature, and to the familiar objects which they daily saw and handled. Thus he led their minds from the natural to the spiritual. Many failed of grasping at once the meaning of his parables; but as they day by day came in contact with the objects with which the Great Teacher had associated spiritual truths, some discerned the lessons of divine truth he had sought to impress, and these were convinced of the truth of his mission and converted to the gospel.” Sabbath School Worker, December 1, 1909.
「默示聖言个，正是闡明聖言个真正解經者。基督以叫聽眾留心自然个簡明規律，以及渠拉日日所看見並經手个熟識之物，來說明伊个教訓。恁樣，伊就引導渠拉个心思，從自然轉向屬靈。許多人一時未能領會伊个比喻个意思；但當渠拉日復一日接觸着大教師用來聯繫屬靈真理个那些物件時，有些人就看明白了伊所要深印个神聖真理之教訓，並且因此確信伊使命个真實，歸信福音。」《Sabbath School Worker》，1909年12月1日。
“Leading thus from the natural to the spiritual kingdom, Christ’s parables are links in the chain of truth that unites man with God, and earth with heaven.” Christ’s Object Lessons, 17.
「如此從天然个國度引到屬靈个國度，基督个譬喻乃是真理鎖鏈當中个環節，將人同上帝、地同天聯結起來。」《基督比喻實訓》，17。