The fulfillment of the signs represented by the sun, moon, and stars have been amply addressed by the historians, the pioneers of Adventism and through the writings of Sister White. Some of the signs Jesus addressed are not as familiar as others. Few recognize that the “distress of nations” upon the “earth,” had a specific fulfillment. They are not clear about what the symbol of the shaking of the “powers of heaven,” as opposed to the shaking the powers of earth represent. And few Laodicean Adventist understand that the “coming” of “the Son of man coming in a cloud” was fulfilled in Millerite history.
由太陽、月亮同眾星所象徵嘅各樣預兆之應驗，歷史學家、復臨運動嘅先驅，以及懷愛倫姊妹嘅著作，都已經作出充分嘅論述。耶穌所提到嘅一啲預兆，並唔似其他咁為人所熟悉。甚少人認識到，「地上」列國嘅「困苦」，曾有其特定嘅應驗。他哋亦唔清楚，「天上權勢」嘅震動呢個象徵，與地上權勢之震動所代表者相比，究竟係指乜嘢。而且，甚少老底嘉時期嘅復臨信徒明白，「人子駕雲而來」之「來臨」，已經喺米勒派歷史中得着應驗。
“The exact day and hour of Christ’s coming have not been revealed. The Saviour told his disciples that he himself could not make known the hour of his second appearing. But he mentioned certain events by which they might know when his coming was near. ‘There shall be signs,’ he said, ‘in the sun, and in the moon, and in the stars.’ ‘The sun shall be darkened, and the moon shall not give her light, and the stars of heaven shall fall.’ Upon the earth, he said, there shall be ‘distress of nations, with perplexity; the sea and the waves roaring; men’s hearts failing them for fear, and for looking after those things which are coming on the earth.’
「基督再來的確實日子同時辰，並未被啟示出來。救主曾對祂的門徒說，連祂自己也不能將祂第二次顯現的時辰表明出來。然而，祂提到某些事件，藉此他們便可以知道祂的來臨已經近了。祂說：『日、月、星辰要顯出異兆。』又說：『日頭要變黑，月亮也不放光，天上的星要墜落。』祂又說，在地上必有『列國困苦，茫然無措；海中波浪的響聲洶湧；人的心都要因懼怕，並因所要臨到世界的事而消化。』」
“‘And they shall see the Son of man coming in the clouds of heaven with power and great glory. And he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other.’
「人子要有能力，有大榮耀，駕着天上的雲降臨；他要差遣使者，用號筒的大聲，將他的選民從四方、從天這邊到天那邊，都招聚了來。」
“The signs in the sun, moon, and stars have been fulfilled. Since that time earthquakes, tempests, tidal waves, pestilence, and famine have multiplied. The most awful destructions, by fire and flood, are following one another in quick succession. The terrible disasters that are taking place from week to week speak to us in earnest tones of warning, declaring that the end is near, that something great and decisive will soon of necessity take place.
「日頭、月亮同眾星辰之中嘅預兆，已經應驗咗。自嗰時起，地震、暴風、海嘯、瘟疫同饑荒就不斷增多。最可怕嘅毀滅，藉住火災同洪水，接連迅速而至。每個星期接二連三發生嘅可怖災難，都以懇切嚴肅嘅警告之聲向我哋說話，宣告末日近了，並且某件重大而決定性嘅事，必快要因着必要而發生。」
“Probationary time will not continue much longer. Now God is withdrawing his restraining hand from the earth. Long has he been speaking to men and women through the agency of his Holy Spirit; but they have not heeded the call. Now he is speaking to his people, and to the world, by his judgments. The time of these judgments is a time of mercy for those who have not yet had opportunity to learn what is truth. Tenderly will the Lord look upon them. His heart of mercy is touched; his hand is still stretched out to save. Large numbers will be admitted to the fold of safety who in these last days will hear the truth for the first time.” Review and Herald, November 22, 1906.
「恩典寬容的時期唔會再延續太耐。如今，上帝正從地上撤回祂約束的手。祂藉着祂聖靈嘅工作，向男男女女說話已久；但佢哋一直冇留心呢個呼召。如今，祂正藉着祂嘅審判，向祂嘅子民同埋向世界說話。呢些審判嘅時候，對於那些尚未有機會認識何為真理嘅人，乃係施憐憫嘅時候。主必溫柔地眷顧佢哋。祂憐憫嘅心被觸動；祂嘅手仍然伸出施行拯救。喺呢末後嘅日子，將有大批人首次聽見真理，並獲准進入安全嘅羊圈。」《Review and Herald》，1906年11月22日。
The Millerite history is repeated to the very letter in the last days. The “signs” that marked the arrival and history of the first angel, typify “signs” that mark the arrival and history of the third angel. All the sacred reformatory movements parallel the movement of the third angel in the last days.
米勒派嘅歷史喺末後日子會逐字逐句噉重演。標誌第一位天使來臨同其歷史嘅「徵兆」，乃係預表標誌第三位天使來臨同其歷史嘅「徵兆」。一切神聖嘅改革運動，都同末後日子第三位天使嘅運動互相平行。
“The work of God in the earth presents, from age to age, a striking similarity in every great reformation or religious movement. The principles of God’s dealing with men are ever the same. The important movements of the present have their parallel in those of the past, and the experience of the church in former ages has lessons of great value for our own time.” The Great Controversy, 343.
「上帝喺地上嘅工作，由一代到一代，喺每一次重大嘅改革或宗教運動中，都呈現出顯著嘅相似之處。上帝待人嘅原則始終如一。現今重要嘅運動，都可喺過去嘅運動中找到其對應；而教會喺先前各世代嘅經驗，對我哋今日嘅時代，具有極大價值嘅教訓。」《善惡之爭》，343。
The history represented by the mighty angel of Revelation eighteen, is the third angel, and the history represented by the third angel runs parallel to the history of the first and second angels of Millerite history.
《啟示錄》第十八章嗰位大力天使所表徵嘅歷史，就係第三位天使；而第三位天使所表徵嘅歷史，乃係與米勒派歷史中第一位同第二位天使嘅歷史並行。
“God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 803, 804.
「上帝已經將〈啟示錄〉第十四章的信息安置喺預言嘅脈絡之中，而佢哋嘅工作，直到呢個地上歷史終結之時，都唔會止息。第一位同第二位天使嘅信息，對於現今仍然係真理，並且要同隨後而來嘅呢一道信息並行。第三位天使用大聲宣告佢嘅警告。約翰話：『此後，我看見另有一位天使從天降下，掌有大權，地就因佢嘅榮耀發光。』喺呢種光照之中，三道信息一切嘅亮光都結合為一。」《The 1888 Materials》，803, 804。
The work of the first and second angels, which is paralleled by the work of the third angel, is also illustrated in the parable of the ten virgins.
第一位同第二位天使嘅工作，與第三位天使嘅工作互相對應，亦都喺十個童女嘅比喻之中有所說明。
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
「我時常被人提到十個童女的比喻，其中五個是聰明的，五個是愚拙的。呢個比喻已經應驗，亦將會完全照字面所講嘅每一點應驗；因為佢對現今呢個時期有特別嘅應用，而且，正如第三位天使嘅信息一樣，已經應驗，並且會繼續作為現代真理，直到時日嘅終結。」《Review and Herald》，1890年8月19日。
The history represented in Revelation chapter ten of the Book of revelation is represented as the seven thunders, and the seven thunders represent the events which took place during the history of the Millerites, which was the history of the first and second angels’ messages. The seven thunders also represent “future events” that occur in the last days, and they are fulfilled in the same “order” as they were in the history of the Millerites.
《啟示錄》第十章所表徵嘅歷史，被描繪為七雷；而七雷所代表嘅，乃係米勒派歷史期間所發生嘅事件，亦即第一位同第二位天使信息嘅歷史。七雷亦代表喺末後日子所發生嘅「將來嘅事」；而呢啲事乃係按照同米勒派歷史中相同嘅「次序」應驗。
“The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages. …
「賜予約翰、並藉着七雷所表達嘅特別亮光，乃係對將會喺第一位同第二位天使信息之下發生之事件嘅描繪。……」
“After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
「喺呢七雷發出佢哋嘅聲音之後，就有吩咐臨到約翰，正如關於嗰小書卷臨到但以理一樣：『要封住嗰七雷所講嘅事。』呢啲係關乎將來嘅事件，並且會按次序被揭示出嚟。」《基督復臨安息日會聖經註釋》，第7卷，971。
All the reform movements parallel one another, and they are to be brought together “line upon line,” in order to illustrate the final reformatory movement of the one hundred and forty-four thousand. The parable of the ten virgins illustrates the internal experience of God’s people in the Millerite movement and the movement of the one hundred and forty-four thousand.
所有改革運動都彼此平行，而佢哋要按住「一行又一行」被帶埋一齊，藉此說明十四萬四千人最後嘅改革運動。十個童女嘅比喻說明咗上帝子民喺米勒派運動，以及十四萬四千人運動之中嘅內在經歷。
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
「《馬太福音》第25章十個童女的比喻，同樣說明咗復臨信徒嘅經歷。」《善惡之爭》，393頁。
The work and message of both the Millerites and the one hundred and forty-four thousand is represented by the three angels of Revelation fourteen.
米勒派同十四萬四千人嘅工作同信息，都由《啟示錄》第十四章嘅三位天使所表徵。
“I have had precious opportunities to obtain an experience. I have had an experience in the first, second, and third angels’ messages. The angels are represented as flying in the midst of heaven, proclaiming to the world a message of warning, and having a direct bearing upon the people living in the last days of this earth’s history. No one hears the voice of these angels, for they are a symbol to represent the people of God who are working in harmony with the universe of heaven. Men and women, enlightened by the Spirit of God, and sanctified through the truth, proclaim the three messages in their order.” Life Sketches, 429.
「我曾有寶貴嘅機會獲得一種經歷。我喺第一位、第二位同第三位天使嘅信息上，都曾有經歷。經上將呢啲天使描繪為飛喺天空當中，向全世界宣告警告嘅信息，並且同生活喺地球歷史末後日子嘅人有直接關係。冇人聽見呢啲天使嘅聲音，因為佢哋只係象徵，代表上帝嘅子民；呢啲子民與天上宇宙和諧同工。蒙上帝聖靈光照、並藉真理成聖嘅男女，按住次序宣講呢三重信息。」《Life Sketches》，429。
The prophetic events represented in Revelation chapter ten, are represented by the seven thunders. Those events mark where the divine is joined with the human. The “signs” that were identified by Christ in Matthew chapter twenty-four, Mark thirteen and Luke twenty-one represent the “signs” that ushered in the Millerite movement and represent a parallel testimony to the movement of the one hundred and forty-four thousand. The one hundred and forty-four thousand do not taste of death as represented by Enoch and Elijah. September 11, 2001, the “sign” that Christ identified as marking the arrival of the final generation of earth’s history, is identified in Luke chapter twenty-one. To be among that group that has been represented by Enoch and Elijah, who are called the one hundred and forty-four thousand requires that the “sign” and all that it represents is recognized.
《啟示錄》第十章所表徵嘅先知性事件，乃係由七雷所表徵。呢啲事件標誌住神性與人性相結合之處。基督喺《馬太福音》第二十四章、《馬可福音》第十三章同《路加福音》第二十一章所指出嘅「預兆」，就係引進米勒派運動嘅「預兆」，並且構成對十四萬四千人運動嘅平行見證。十四萬四千人並不嘗死味，正如以諾同以利亞所表徵一樣。二○○一年九月十一日，呢個由基督所指出、標誌住地上歷史最後一代來臨嘅「預兆」，喺《路加福音》第二十一章中被指明。要列於嗰一群由以諾同以利亞所表徵、被稱為十四萬四千人嘅人當中，就必須認出呢個「預兆」以及佢所代表嘅一切。
After Jesus led His disciples down through the history of the “signs” which ushered in the Millerite movement He then repeated and enlarged His historical testimony, by including a parable that represented the same history.
耶穌帶領祂嘅門徒回顧嗰啲引進米勒派運動之「兆頭」嘅歷史之後，祂隨即重述並擴展祂歷史性嘅見證，加入咗一個寓言，表述同一段歷史。
And he spake to them a parable; Behold the fig tree, and all the trees; When they now shoot forth, ye see and know of your own selves that summer is now nigh at hand. So likewise ye, when ye see these things come to pass, know ye that the kingdom of God is nigh at hand. Verily I say unto you, This generation shall not pass away, till all be fulfilled. Heaven and earth shall pass away: but my words shall not pass away. Luke 21:29–33.
祂又對他們講了一個比喻：「你們看無花果樹同埋各樣嘅樹；當佢哋發芽嘅時候，你們一見，就自然知道夏天近了。照樣，你們幾時見到這些事發生，也該知道神的國近了。我實在告訴你們，這一代還沒有過去，這一切都要成就。天地要廢去，我的話卻決不能廢去。」路加福音 21:29–33。
Jesus begins the parable by identifying a distinction between “the fig tree,” in the singular, and “all the trees.” The “fig tree,” is the covenant people, who in the last days is Laodicean Adventism, who profess to be the remnant people of God. The other “trees” were the Gentiles.
耶穌以指出「無花果樹」（單數）與「各樣的樹」之間的分別，開始這個比喻。「無花果樹」乃是立約的子民；在末後的日子，這就是老底嘉的復臨信徒，他們自稱是上帝餘民的子民。其餘的「樹」則是外邦人。
“Mark the cursing of the fig tree, representing the Jewish nation, covered with leaves of profession, but no fruit to be found thereon. The curse is pronounced upon the fig tree, which represents the moral, thinking, living agent, cursed of God, living as were the Jews for forty years after this event, yet dead. Mark, the other trees, representing the Gentiles, were not covered. They were leafless, making no pretension to having a knowledge of God. Their time of fruit-leaving was not yet.” Special Testimonies for Ministers and Workers, number 7, 59–61.
「要留意那棵無花果樹所受的咒詛；它乃代表猶太民族，滿佈自稱敬虔之葉，卻尋不見果子。咒詛乃宣告在這無花果樹上；它代表那在道德上、有思想、活着的代理者，為上帝所咒詛；正如猶太人在這事以後四十年間一樣，雖然活着，卻是死的。要留意，其他樹木乃代表外邦人，並沒有被葉子遮蓋。它們沒有葉子，也不假裝自己認識上帝。它們結果子的時候還未到。」《給傳道人與工人的特別證言》，第7號，59–61。
Laodicean Adventism in the last days is cursed, for though it professes to be the remnant people of God, its profession is fruitless. Jesus is making two interconnected, but different points in the passage. He is identifying the distinction between the professed people of God and the Gentiles, who do not profess to uphold the law of God, or possess the Spirit of Prophecy which are the characteristics of the remnant of the last days, which Laodicean Adventism professes to uphold. The leaves in the last days represent the claimed profession to be the remnant identified by John in the book of Revelation.
末世老底嘉式復臨信仰乃受咒詛的；因其雖自稱為上帝餘民，這種自稱卻不結果子。耶穌在這段經文中提出兩個彼此相關、卻又不同的要點。祂指出，自稱為上帝子民的人，與外邦人之間是有分別的；外邦人並不自稱持守上帝的律法，也不擁有預言之靈——而這些正是末世餘民的特徵，亦是老底嘉式復臨信仰所自稱持守的。末世中的樹葉，乃代表那自稱是《啟示錄》中約翰所指明之餘民的宣稱。
“The Gentile world was represented by the leafless, fruitless fig trees. The Gentiles were destitute, as were the Jews, of godliness, but they had not claimed to be in favor with God. They made no boast of exalted spirituality. They were blind in every sense to the ways and works of God, With them the time for figs was not yet. They were still looking forward to a day which would bring them light and hope.” Signs of the Times, February 15, 1899.
「外邦世界乃由嗰啲冇葉、冇果子嘅無花果樹所代表。外邦人同猶太人一樣，都係缺乏敬虔；但佢哋並冇自稱蒙上帝悅納。佢哋並冇誇口自己具有崇高嘅屬靈境界。喺上帝嘅道路同作為上，佢哋喺各方面都係瞎眼。對於佢哋嚟講，結無花果嘅時候仲未到。佢哋仍然仰望住一個將會為佢哋帶嚟光明同盼望嘅日子。」《Signs of the Times》，1899年2月15日。
The distinction between the fig tree and the other trees was given one other distinction by Christ. The time for the trees to bud out for the figs, was different than the time for the Gentiles trees to bud out. In the last days “two distinct calls are given to the churches,” and the first voice from the angel of Revelation chapter eighteen, identifies the time when the budding-out for the one hundred and forty-four thousand was to occur. The “second voice” of Revelation eighteen, represents when the other trees were to bud out.
基督又為無花果樹與其餘樹木之間的分別，加上了另一層分別。就無花果樹而言，其發芽之時，與外邦樹木發芽之時並不相同。在末後的日子，「有兩個明確不同的呼召賜給眾教會」，而《啟示錄》第十八章那位天使所發出的第一個聲音，指出了那十四萬四千人發芽之時何時來到。《啟示錄》第十八章的「第二個聲音」，則表明其餘樹木何時發芽。
In Christ’s day the Jews were the fig tree, the Gentiles were the other trees. In Millerite history the Protestants were the fig tree, and the Millerites were the other trees. In the last days, Laodicean Adventism is the fruitless fig tree which is removed from Jerusalem (the vineyard), and the one hundred and forty-four thousand are the fig trees that bears fruit. God’s other children who are still in Babylon are represented as the Gentiles.
喺基督嘅日子，猶太人就係無花果樹，外邦人就係其餘嘅樹。喺米勒派嘅歷史之中，新教徒就係無花果樹，而米勒派就係其餘嘅樹。喺末後嘅日子，老底嘉嘅復臨信仰就係嗰棵冇果子、要從耶路撒冷（葡萄園）被除去嘅無花果樹；而十四萬四千人就係結果子嘅無花果樹。上帝其餘仍然喺巴比倫中嘅兒女，乃係由外邦人所預表。
A “gentile,” by definition is a “stranger.” The gentile trees are dormant (dead), bearing no buds or fruit at the time the fig tree buds out and comes to life. A dormant tree is a dry tree, and when the Gentiles are called to come out of Babylon, by the second voice of Revelation chapter eighteen, they will then choose to keep the seventh-day Sabbath and enter into covenant with the Lord.
按定義而言，「外邦人」即係「陌生人」。當無花果樹發芽、甦醒過來之時，外邦人的樹乃係休眠（死咗），並無生出嫩芽或果子。休眠嘅樹就係枯乾嘅樹；而當外邦人藉住《啟示錄》第十八章第二個聲音蒙召從巴比倫出來之時，佢哋就會揀選守第七日安息日，並且進入與主所立嘅約。
Neither let the son of the stranger, that hath joined himself to the Lord, speak, saying, The Lord hath utterly separated me from his people: neither let the eunuch say, Behold, I am a dry tree. For thus saith the Lord unto the eunuchs that keep my sabbaths, and choose the things that please me, and take hold of my covenant; Even unto them will I give in mine house and within my walls a place and a name better than of sons and of daughters: I will give them an everlasting name, that shall not be cut off. Also the sons of the stranger, that join themselves to the Lord, to serve him, and to love the name of the Lord, to be his servants, every one that keepeth the sabbath from polluting it, and taketh hold of my covenant; Even them will I bring to my holy mountain, and make them joyful in my house of prayer: their burnt offerings and their sacrifices shall be accepted upon mine altar; for mine house shall be called an house of prayer for all people. Isaiah 56:3–7.
那與耶和華聯合的外邦人，不要說：「耶和華必定將我從祂的子民中完全分別出來」；太監也不要說：「看哪，我是一棵枯樹。」因為耶和華如此說：論到那些謹守我安息日、揀選我所喜悅的事、並持守我約的太監，我必使他們在我殿中、在我牆垣之內，有地方，有名分，比有兒有女的更美；我必賜給他們永遠的名，不能剪除。還有那些與耶和華聯合的外邦人，要事奉祂，要愛耶和華的名，要作祂的僕人，就是凡謹守安息日不干犯、又持守我約的人；我必領他們到我的聖山，使他們在我禱告的殿中喜樂；他們的燔祭和平安祭，在我的壇上必蒙悅納；因我的殿必稱為萬民禱告的殿。以賽亞書 56:3–7。
A stranger is a “gentile,” and the “second voice” calls them to come out of Babylon, and they are brought to God’s holy mountain, it will then be His “holy” mountain, for the wheat and tares will have been separated by the testing process represented in the history of the “first voice”. When they come to the mountain of the Lord in the last days, the Gentiles will no longer be strangers, or dry trees.
外人就係「外邦人」，而「第二個聲音」呼召佢哋從巴比倫出來，並且佢哋被帶到神嘅聖山；到嗰時，呢山就要成為祂嘅「聖」山，因為麥子同稗子已經藉住「第一個聲音」歷史中所表徵嘅試驗過程而被分別出來。到佢哋喺末後嘅日子來到耶和華嘅山嘅時候，外邦人就不再係外人，亦不再係枯樹。
The sun and the moon shall be darkened, and the stars shall withdraw their shining. The Lord also shall roar out of Zion, and utter his voice from Jerusalem; and the heavens and the earth shall shake: but the Lord will be the hope of his people, and the strength of the children of Israel. 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 3:15–17.
日月必昏暗，星宿亦收斂其光輝。耶和華必從錫安吼叫，從耶路撒冷發出祂的聲音；天地都必震動；然而耶和華卻要作祂子民的盼望，作以色列子民的保障。你們就知道我是耶和華你們的神，住在錫安我的聖山；那時，耶路撒冷必成為聖，再沒有外族人從其中經過。約珥書 3:15–17
The ushering in of the history where the “second voice” calls God’s other flock out of Babylon has “signs” that were typified by the signs of the Millerite movement. In Matthew chapter twenty-four, Mark chapter thirteen and Luke chapter twenty-one Christ’s testimony that we are considering is set forth. In each of those three witnesses one of the “signs” identified is that the powers of heaven shall be shaken, but in Joel’s representation of the “signs” which identify when Jerusalem shall be “holy”, both “the heavens and the earth shall shake.”
嗰段由「第二把聲音」呼召上帝其餘羊群從巴比倫出來嘅歷史之引入，帶有一啲「徵兆」，而呢啲徵兆乃係由米勒派運動嘅徵兆所預表嘅。喺《馬太福音》第二十四章、《馬可福音》第十三章同《路加福音》第二十一章入面，基督我哋而家所考察嘅見證已被陳明出嚟。喺呢三個見證之中，其中一個被指出嘅「徵兆」就係天上嘅權勢要被震動；但喺約珥對嗰啲標示耶路撒冷幾時要成為「聖」之「徵兆」嘅表述入面，乃係「天地都要震動」。
Joel is identifying the perfect fulfillment of the predicted “signs” that occur when Jerusalem is holy. That time is when the Lord has removed the sins from the one hundred and forty-four thousand, and the church of Laodicea has transitioned to the movement of Philadelphia. It is then that the sixth movement (Philadelphia), becomes the eighth movement (Philadelphia), that is of the seven churches. It is then that the Church Militant becomes the Church Triumphant. The Church Militant is a label for God’s church that is composed of the wheat and the tares. The Church Triumphant is God’s holy mountain that is “holy,” and “no strangers pass through her anymore.”
約珥所指出嘅，正係當耶路撒冷成為聖嘅時候，所預言之「兆頭」嘅完全應驗。嗰時，主已經從十四萬四千人身上除去罪孽，而老底嘉教會亦已轉入非拉鐵非嘅運動。到嗰時，第六個運動（非拉鐵非）就成為第八個運動（非拉鐵非），即係出於七教會之中者。到嗰時，戰鬥中嘅教會就成為凱旋嘅教會。戰鬥中嘅教會，乃係指上帝嘅教會，其中由麥子同稗子組成。凱旋嘅教會，就係上帝嘅聖山，乃係「聖」嘅，而且「外人不再從其中經過。」
The ushering in of the ensign that is lifted up, which is the Church Triumphant, which is the “eighth that is of the seven”, which is when Jerusalem is “holy”, is accompanied by “signs.” In order for Jesus to provide the point of reference for His people to recognize the life or death “sign,” that identifies the sealing of the one hundred and forty-four thousand, He employed trees and the natural cycle of a tree’s life to teach the all-important lesson.
那被豎立起來之旌旗的引進，就是得勝的教會，就是「那出於七者的第八位」，也就是耶路撒冷成為「聖潔」之時，乃伴隨着「徵兆」而來。為使耶穌為祂的子民提供一個參照點，叫他們能辨認那表明十四萬四千人受印之生或死的「徵兆」，祂便採用了樹木，以及樹木生命之自然循環，去教導這極其重要的功課。
“Christ had bidden His people watch for the signs of His advent and rejoice as they should behold the tokens of their coming King. ‘When these things begin to come to pass,’ He said, ‘then look up, and lift up your heads; for your redemption draweth nigh.’ He pointed His followers to the budding trees of spring, and said: ‘When they now shoot forth, ye see and know of your own selves that summer is now nigh at hand. So likewise ye, when ye see these things come to pass, know ye that the kingdom of God is nigh at hand.’ Luke 21:28, 30, 31.” The Great Controversy, 308.
「基督曾吩咐祂的子民，要警醒等候祂降臨的預兆，並且當他們看見那將要來臨之君王的徵象時，便當歡喜快樂。祂說：『一有這些事，你們就當挺身昂首，因為你們得贖的日子近了。』祂又指着春天發芽的樹木對祂的跟從者說：『樹木抽芽的時候，你們一看見，自然曉得夏天近了。這樣，你們看見這些事漸漸地成就，也該曉得 神的國近了。』路加福音 21:28, 30, 31。」《善惡之爭》，308。
When the trees of Spring begin to bud out, Summer is near.
當春天的樹木開始發芽嘅時候，夏天就近了。
The harvest is past, the summer is ended, and we are not saved. Jeremiah 8:20.
收割的時候已過，夏天已完，我們還未得救。耶利米書 8:20。
The budding trees identify that it is Spring, and we then know Summer is near, and it is in the Summer when the harvest is gathered.
樹木發芽，表明春天已到；於是我哋就知道夏天近了，而收割正是在夏天進行。
The enemy that sowed them is the devil; the harvest is the end of the world; and the reapers are the angels. Matthew 13:39.
撒下呢啲稗子嘅仇敵就係魔鬼；收割嘅時候就係世界嘅末了；收割嘅人就係天使。馬太福音 13:39。
The harvest is at the end of the world. When the trees begin to bud out, you are required to know that the end of the world is imminent.
收割乃在世界的末了。當樹木開始發芽的時候，你們就當知道，世界的末了已經迫近。
“One saying of the Saviour must not be made to destroy another. Though no man knoweth the day nor the hour of His coming, we are instructed and required to know when it is near. We are further taught that to disregard His warning, and refuse or neglect to know when His advent is near, will be as fatal for us as it was for those who lived in the days of Noah not to know when the flood was coming.” The Great Controversy, 371.
「救主嘅一項說話，唔可以被用嚟推翻另一項說話。雖然冇人知道祂降臨嘅日子同時辰，但我哋蒙教導並且被要求，要知道祂幾時近了。我哋進一步被教導，若忽視祂嘅警告，拒絕或者忽略去知道祂嘅降臨近了，對我哋而言，將會同挪亞日子嗰啲人唔知道洪水幾時來到一樣，成為致命嘅事。」《善惡之爭》，371。
We will continue our study of Luke chapter twenty-one in the next article.
我哋將會喺下一篇文章繼續研讀《路加福音》第二十一章。
“I saw that the powers of earth are now being shaken and that events come in order. War, and rumors of war, sword, famine, and pestilence are first to shake the powers of earth, then the voice of God will shake the sun, moon, and stars, and this earth also. I saw that the shaking of the powers in Europe is not, as some teach, the shaking of the powers of heaven, but it is the shaking of the angry nations.” Early Writings, 41.
「我看見地上嘅權勢現今正被震動，並且各樣事件都按住次序而來。戰爭，同打仗嘅風聲，刀劍、饑荒、瘟疫，首先要震動地上嘅權勢；然後上帝嘅聲音要震動日頭、月亮同眾星，以及呢個地球。我看見，歐洲權勢嘅震動，並唔係如一啲人所教導嘅，係天上權勢嘅震動；乃係發怒列國嘅震動。」Early Writings, 41.