Daniel chapter two represents the second angel of Revelation fourteen. As such it represents the second of three tests, that are represented as a dietary test, followed by a visual test, and concludes with a litmus test. All three of those tests, which are also prophetic waymarks, exist in the first angel’s message of Revelation fourteen. As with the first angel of Revelation fourteen, Daniel chapter one also possesses each of those three tests.
但以理書第二章代表《啟示錄》第十四章之第二位天使。故此，它代表三重試驗之中第二個試驗；這些試驗被表述為：先是飲食的試驗，繼而是視覺的試驗，最後以驗證真偽的試驗作結。這三個試驗同時亦是先知性路標，並且都存在於《啟示錄》第十四章第一位天使的信息之中。正如《啟示錄》第十四章第一位天使一樣，但以理書第一章也同樣具備這三個試驗。
The second test, or the second angel’s message, begins at the end of the first test. Chapter two follows chapter one. The conclusion of the second test begins the third test back-to-back. The period of time represented by the second test was symbolized by the seventy years of Daniel’s captivity, which began with the conquering of Jehoiakim and concluded at the decree of Cyrus. As the end of those seventy years approached, Daniel recognized through God’s prophetic Word that the end was about to arrive.
第二個考驗，或第二位天使的信息，始於第一個考驗的終結。第二章緊接第一章。第二個考驗的結束，隨即開始第三個考驗。第二個考驗所代表的時期，乃由但以理被擄七十年所象徵；這段時期始於約雅敬被征服，終於古列的諭旨。當那七十年將近終結之時，但以理藉着上帝先知性的聖言，看出那終局快要來到了。
In the first year of Darius the son of Ahasuerus, of the seed of the Medes, which was made king over the realm of the Chaldeans; In the first year of his reign I Daniel understood by books the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem. Daniel 9:1, 2.
瑪代族亞哈隨魯之子大利烏立為迦勒底國之王元年，就是他在位第一年，我但以理從書卷中明白耶和華的話臨到先知耶利米，論耶路撒冷荒涼的年數，說要滿七十年。〈但以理書 9:1, 2〉
Daniel is representing God’s people in the last days that recognize the symbolic meaning of the seventy years of captivity, and that recognition takes place shortly before the seventy symbolic years end. God’s people have correctly understood the seventy-year captivity, but what Daniel is representing is the understanding that those seventy years represent the prophetic period from September 11, 2001, unto the Sunday law. For Daniel, those years ended at the decree of Cyrus, which in the last days represents the Sunday law in the United States.
但以理所代表的，乃係末後日子上帝嘅子民；佢哋明白七十年被擄所具有嘅象徵意義，而呢一種認識，係喺嗰七十個象徵性年份將近結束之前不久發生。上帝嘅子民已經正確理解咗七十年被擄，但但以理所代表嘅理解，乃係明白嗰七十年係代表由2001年9月11日起，直到主日法令為止嘅預言時期。對但以理而言，嗰些年日係喺古列所頒佈嘅諭旨之時終結；而喺末後日子，呢一點乃係代表美國嘅主日法令。
Shortly before the Sunday law, God’s people are awakened to the prophetic understanding represented by the symbolic seventy years. Those symbolic years began with Jehoiakim, who represents September 11, 2001, when, with the arrival of Islam of the third Woe, the mighty angel of Revelation eighteen, descended and announced the fall of Babylon. The fall of Babylon represents the second angel’s message, and on September 11, 2001, the second testing period began for those who ate the hidden book that was in the angel’s hand. That period, represented by the symbolic seventy years, continues through to the Sunday law.
喺星期日法案頒佈之前不久，上帝嘅子民被喚醒，明白由象徵性七十年所代表嘅先知性理解。呢啲象徵性年日始於約雅敬；約雅敬所代表嘅，乃係二〇〇一年九月十一日。當日，隨住第三樣災禍之伊斯蘭教嘅來臨，《啟示錄》第十八章嗰位大力嘅天使降下，並宣告巴比倫傾倒。巴比倫嘅傾倒代表第二位天使嘅信息；而喺二〇〇一年九月十一日，嗰啲食咗天使手中隱藏書卷之人嘅第二段試驗時期亦告開始。呢段時期，由象徵性七十年所代表，並一直延續直到星期日法案。
As the end draws near, as typified by Daniel in the first year of Darius, God’s people are awakened to the test of the image of the beast. They have previously understood some of the truths associated with the test of the image of the beast, but the portion they come to understand just before the end of the prophetic period of the second angel, has been hidden in darkness. As Daniel studied God’s prophetic Word, and then became aware of the significance of the seventy years, he was led to prayer, just as he had been led to prayer when he became aware of the life-or-death threat of Nebuchadnezzar concerning his image-dream. In Daniel chapter nine, as in Daniel chapter two, as Daniel prayed, he received prophetic light.
當末期臨近之時，正如但以理在大利烏元年所預表，上帝的子民被喚醒，面對獸像之試驗。他們先前已明白若干與獸像之試驗有關的真理；然而，就在第二位天使預言時期將近終結之前，他們所開始明白的那一部分，卻一直隱藏於黑暗之中。正如但以理研讀上帝預言的聖言，繼而領悟那七十年的意義時，他就被引導去禱告；正如他先前察覺尼布甲尼撒關於其像夢之生死攸關的威脅時，也曾被引導去禱告一樣。在但以理書第九章中，如同在但以理書第二章中一樣，但以理禱告之時，便領受了預言的亮光。
Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. Daniel 9:21, 22.
是的，我還在禱告中說話的時候，我先前在異象中所見的那位加百列，奉命迅速飛來，約在獻晚祭的時候，碰着我。他指教我，與我說話，說：「但以理啊，我現在出來，要使你有智慧，有聰明。」但以理書 9:21, 22.
The “skill and understanding” given to Daniel as he prayed aligns with his prayer in chapter two.
但以理喺禱告之中所蒙賜嘅「智慧同明達」，同佢喺第二章嘅禱告彼此相符。
Then Daniel went to his house, and made the thing known to Hananiah, Mishael, and Azariah, his companions: That they would desire mercies of the God of heaven concerning this secret; that Daniel and his fellows should not perish with the rest of the wise men of Babylon. Then was the secret revealed unto Daniel in a night vision. Then Daniel blessed the God of heaven. Daniel 2:17–19.
於是但以理返到自己屋企，將呢件事話畀佢嘅同伴哈拿尼雅、米沙利、亞撒利雅知，叫佢哋為呢個奧祕向天上嘅上帝祈求憐憫，免得但以理同佢嘅同伴與巴比倫其餘嘅哲士一同滅亡。於是，呢個奧祕就在夜間嘅異象中顯明畀但以理。跟住，但以理就稱頌天上嘅上帝。但以理書 2:17–19。
Line upon line, Daniel’s two prayers are the same prayer. Both are given during history that symbolically represents the visual test of the second angel, that transpires between September 11, 2001, and the soon-coming Sunday law. With the impending death threat of Nebuchadnezzar and the prophetic knowledge of both Jeremiah’s seventy years and the oath of Moses’ seven times, Daniel prays the Leviticus twenty-six prayer, while asking that God would reveal to him the final prophetic secret of Bible prophecy. The secret that John identifies as the Revelation of Jesus Christ.
逐句逐行，但以理嘅兩個禱告其實係同一個禱告。兩者都係喺歷史之中賜下；而呢段歷史喺象徵上代表第二位天使嘅視覺測驗，發生喺2001年9月11日同即將來臨嘅星期日法案之間。面對尼布甲尼撒迫在眉睫嘅死亡威脅，並且具備對耶利米七十年以及摩西「七倍」誓言嘅先知性認識，但以理就獻上利未記二十六章嘅禱告，同時祈求上帝向佢揭示《聖經》預言最後嘅先知性奧祕。呢個奧祕，就係約翰所指出嘅耶穌基督嘅啟示。
In chapter nine, Daniel is located at the transition of two kingdoms. Babylon has just fallen to the Medes and Persians, for it is the first year of Darius, thus placing God’s people in the last days at the point of transition that was marked in the movement of the first angel and also the movement of the third angel.
喺第九章，〈但以理書〉所處嘅位置，正係兩個國度交替之際。巴比倫啱啱落喺瑪代人同波斯人手中，因為呢個係大利烏元年；因此，神嘅子民喺末後嘅日子，亦都被置於嗰個過渡嘅關口之上，而呢個關口，正係第一位天使嘅運動同第三位天使嘅運動所標示出嚟嘅。
The Philadelphian Millerite movement transitioned unto Laodicea in 1856, and the Laodicean movement of Future for America, transitions to the Philadelphian movement at the end of the three and a half days of being dead in the street of Revelation chapter eleven. The test that was failed with the Philadelphian movement of the Millerites from 1856 until 1863, was in relation to the doctrine of the “seven times.”
非拉鐵非之米勒派運動於1856年轉變為老底嘉，而「美國的未來」之老底嘉運動，則在《啟示錄》第十一章那在街上死了三日半之末了，轉變為非拉鐵非運動。米勒派之非拉鐵非運動自1856年至1863年間所未能通過之試驗，乃是與「七次」之教義有關。
The test for the Laodicean movement of Future for America is in relation to the necessity of recognizing their scattered condition, and then entering into the Leviticus twenty-six prayer and experience. Daniel was at the transition time between Babylon and the Medo-Persian empires, and just before the end of the period of seventy years that is marked by the decree of Cyrus. The seventy years is the context for Daniel’s prayer, and the seventy years represents Moses’ “seven times.” Both of Daniel’s prayers align with the transition time that is marked by the “seven times” in the movement of the first angel, and also in the movement of the third angel.
對於 Future for America 嘅老底嘉運動而言，考驗在於有冇必要承認佢哋分散嘅景況，然後進入利未記二十六章所啟示嘅禱告同經歷。但以理所處嘅，係巴比倫帝國同瑪代—波斯帝國之間嘅轉換時期，並且正喺由古列頒令所標誌之七十年時期結束之前。七十年乃係但以理禱告嘅背景，而七十年亦代表摩西所講嘅「七次」。但以理兩次嘅禱告，都同轉換時期相一致；呢個轉換時期，喺第一位天使嘅運動之中，以及喺第三位天使嘅運動之中，皆由「七次」所標誌。
The “secret” which is revealed to Daniel is the revelation of Nebuchadnezzar’s image. The “secret” of Nebuchadnezzar’s image in the last days is that it represents eight kingdoms, not four. In the previous articles that are in the category, “The Eighth is of the Seven“, this truth has already been presented. Within that secret is the revelation of the point of transition when the eighth arrives, that is of the seven. The “secret” of the image of Nebuchadnezzar is the confirmation of the resurrection of the horn of true Protestantism and the horn of Republicanism. Both those resurrections identify that each horn is the eighth, but is of the seven; and the transition from the sixth unto the eighth of both horns takes place in the prophetic context of a test associated with Moses’ “seven times.” The transition takes place as represented by Daniel, just before the decree of Cyrus, which represents the Sunday law decree in the United States. Then at the Sunday law, in rapid movements, the deadly wound of the papacy is healed as the papacy becomes the eighth head that is of the seven, as it too, goes through a prophetic transition, as represented by Nebuchadnezzar’s image of Daniel chapter two.
向但以理所顯明的「奧祕」，乃是尼布甲尼撒之像的啟示。末後日子尼布甲尼撒之像的「奧祕」在於：它所代表的不是四個國度，而是八個國度。在本類別前面的文章，就是〈第八位是出於那七位〉之中，這個真理已經陳明了。那奧祕之內，包含了當那出於七者的第八位來到之時，那轉換點的啟示。尼布甲尼撒之像的「奧祕」，乃是真正新教之角和共和主義之角復活的印證。這兩個復活都表明，每一隻角都是第八位，卻又是出於那七位；而這兩隻角由第六位轉到第八位，都是發生在一個與摩西「七次」相關之考驗的預言背景之中。這轉換的發生，正如但以理所預表，是在古列的諭旨之前；而古列的諭旨，乃代表美國的星期日法令。其後，到了星期日法令之時，在迅速的行動之中，教皇權的死傷便得醫治；那時教皇權成為那出於七位的第八頭，因為它也經歷了一次預言性的轉換，正如但以理第二章尼布甲尼撒之像所表徵的一樣。
Therefore Daniel went in unto Arioch, whom the king had ordained to destroy the wise men of Babylon: he went and said thus unto him; Destroy not the wise men of Babylon: bring me in before the king, and I will shew unto the king the interpretation. Then Arioch brought in Daniel before the king in haste, and said thus unto him, I have found a man of the captives of Judah, that will make known unto the king the interpretation. The king answered and said to Daniel, whose name was Belteshazzar, Art thou able to make known unto me the dream which I have seen, and the interpretation thereof? Daniel 2:24–26.
於是但以理進去見亞略，就是王所派定要滅絕巴比倫哲士的人；他進去對他如此說：「不要滅絕巴比倫的哲士；請帶我到王面前，我必將那夢的講解告訴王。」於是亞略急忙帶但以理到王面前，對王如此說：「我在被擄的猶大人中遇見一人，他能將那夢的講解告訴王。」王回答但以理（他的名字是伯提沙撒）說：「你能將我所看見的夢和那夢的講解告訴我嗎？」但以理書 2:24–26.
Once Daniel has been given the secret, both his names are referenced, identifying that he represents the covenant people, who in the last days have just transitioned into the Philadelphian movement of the one hundred and forty-four thousand. He manifests the character of God’s servant by asking that no one would be murdered due to their inability to understand the “secret.” His character is contrasted with Arioch, a servant of Nebuchadnezzar who seeks credit with the king for finding Daniel. Daniel then identifies the distinction between the true prophetic manifestation and that of the Babylonian wise men, when he answers Nebuchadnezzar’s question with a question, and then unlike Arioch, does not take advantage of his understanding of the “secret” to promote himself, but instead exalts the God of heaven.
但以理一旦得蒙啟示那奧祕，經文便同時提及他兩個名字，表明他乃代表立約之民；這班人在末後的日子，剛剛過渡進入十四萬四千人的非拉鐵非運動之中。他藉着懇求不要因人不能明白這「奧祕」而致任何人被殺，彰顯了上帝僕人的品格。他的品格與亞略形成對比；亞略乃尼布甲尼撒的一個臣僕，因尋得但以理，便想在王面前邀功。其後，但以理在回答尼布甲尼撒的問題時，先以問題回應，從而指出真正先知性彰顯與巴比倫智慧人之彰顯間的分別；並且他不像亞略那樣，利用自己對這「奧祕」的明白來抬舉自己，反倒高舉天上的上帝。
Daniel answered in the presence of the king, and said, The secret which the king hath demanded cannot the wise men, the astrologers, the magicians, the soothsayers, shew unto the king; But there is a God in heaven that revealeth secrets, and maketh known to the king Nebuchadnezzar what shall be in the latter days. Thy dream, and the visions of thy head upon thy bed, are these. Daniel 2:27, 28.
但以理在王面前回答說：「王所要求的奧祕，哲士、術士、行法術的、占卜的，都不能向王顯明；然而，天上有一位上帝，能顯明奧祕，祂已指示尼布甲尼撒王末後日子將要發生的事。你在床上所作的夢，並你腦中所見的異象，就是這樣。」但以理書 2:27, 28。
Daniel starts his presentation of the “secret,” by identifying it as a “secret” that explains what shall be in the latter days. The secret of the hidden history of the seven thunders identifies what shall be in the latter days. Nebuchadnezzar’s image is an element of the latter-day secret that is unsealed just before probation closes. It is revealed just before probation closes in the transition time when both horns of the earth beast become the eighth that is of the seven, as represented by Daniel in the first year of Darius.
但以理開始陳述呢個「奧祕」時，先指明佢係一個解明末後日子將要發生之事嘅「奧祕」。七雷隱藏歷史之奧祕，指出末後日子將要發生嘅事。尼布甲尼撒嘅像，係末後奧祕其中一個要素，喺恩典時期結束之前不久先被開啟。呢個奧祕就係喺恩典時期結束之前不久、過渡時期之中被顯明；當其時，地獸嘅兩角都成為那第八位、亦係出於那七位，正如但以理喺大利烏元年所表述嘅一樣。
As for thee, O king, thy thoughts came into thy mind upon thy bed, what should come to pass hereafter: and he that revealeth secrets maketh known to thee what shall come to pass. But as for me, this secret is not revealed to me for any wisdom that I have more than any living, but for their sakes that shall make known the interpretation to the king, and that thou mightest know the thoughts of thy heart. Daniel 2:29, 30.
至於你，王啊，你在床上思想日後將要發生嘅事；而嗰位顯明奧祕嘅，已將將來必要發生嘅事指示你。至於我，呢個奧祕顯明畀我，並唔係因為我比一切活人更有智慧，乃係為咗叫人將呢夢嘅講解講畀王知，好使你得知你心裏所思想嘅事。Daniel 2:29, 30.
Daniel establishes the truth with a second witness to the fact that Nebuchadnezzar’s dream is about the latter days, when he says, “he that revealeth secrets maketh known to thee what shall come to pass,” “hereafter.” Then Daniel identifies that the secret was not given for him, or because he had any superior wisdom than any other human being, but that the “secret” was given to Nebuchadnezzar “for their sakes that shall make known the interpretation.” The “secret” was given for those who would present the “interpretation” of the dream to the spiritual king of Babylon in the last days. The secret was specifically given for the one hundred and forty-four thousand, for the “secret” is for those in the last days that proclaim the final fall of Babylon. Then Daniel reveals the image-dream that had been hidden in darkness, and that produced the life-or-death test.
但以理以第二個見證確立這真理：尼布甲尼撒之夢乃是關乎末後的日子；因他說：「顯明奧祕事的主已將日後必有的事指示你。」其後，但以理指出，這奧祕並非為他而賜下，也不是因為他比任何世人更有超越的智慧；乃是這「奧祕」賜給尼布甲尼撒，是「為那些要將講解顯明出來的人」的緣故。這「奧祕」乃是為那些在末後的日子，向屬靈的巴比倫王陳明此夢之「講解」的人而賜下的。這奧祕特別是賜給那十四萬四千人的，因這「奧祕」乃是為末後日子那些宣告巴比倫最終傾倒的人而設。於是，但以理便將那一直隱藏於黑暗中的異象之夢揭示出來；而這夢曾引發那生死攸關的考驗。
Thou, O king, sawest, and behold a great image. This great image, whose brightness was excellent, stood before thee; and the form thereof was terrible. This image’s head was of fine gold, his breast and his arms of silver, his belly and his thighs of brass, His legs of iron, his feet part of iron and part of clay. Thou sawest till that a stone was cut out without hands, which smote the image upon his feet that were of iron and clay, and brake them to pieces. Then was the iron, the clay, the brass, the silver, and the gold, broken to pieces together, and became like the chaff of the summer threshingfloors; and the wind carried them away, that no place was found for them: and the stone that smote the image became a great mountain, and filled the whole earth. This is the dream; and we will tell the interpretation thereof before the king. Daniel 2:31–36.
王啊，你觀看，見有一個大像；這大像極其光耀，立在你面前，形狀甚是可怕。這像的頭是精金的，胸膛和膀臂是銀的，肚腹和腰股是銅的，腿是鐵的，腳一部分是鐵，一部分是泥。你觀看，見有一塊非人手鑿出來的石頭，打在這像那鐵泥的腳上，把腳砸得粉碎。於是鐵、泥、銅、銀、金，都一同砸得粉碎，變成如夏天禾場上的糠秕，被風吹散，無處可尋；那打碎這像的石頭，變成一座大山，充滿全地。這就是那夢；我們在王面前要講解那夢的意思。 Daniel 2:31–36.
Nebuchadnezzar’s dream identified the kingdoms of Bible prophecy from his time until the last days, when the one hundred and forty-four thousand, represented by Daniel in his presentation to Nebuchadnezzar, and by the stone that was cut out without hands, that destroy the earthly kingdoms represented in the image, which then becomes a mountain that fills the whole earth. The dream was about the latter days, at the prophetic transition point when the one hundred and forty-four thousand have the last prophetic secret revealed unto them.
尼布甲尼撒的夢指出咗由佢嘅時代直到末後日子之間，《聖經》預言所涉及嘅諸國；到嗰時，一百四十四,000人——喺但以理向尼布甲尼撒進見時由但以理所預表，亦由嗰塊非人手鑿出、打碎像中所代表之地上諸國嘅石頭所預表——隨後成為一座充滿全地嘅大山。呢個夢係論到末後的日子，亦即喺預言嘅轉接點上，一百四十四,000人得蒙啟示最後嘅預言奧祕之時。
As the ensign of the true Protestant horn, they then carry the message of the third angel to a dying world. That message swells to a loud cry at the Sunday law in the United States, when the mark of the beast is enforced. Before that decree, those represented by Daniel in the latter days, are to be confronted by the image of the beast test. That test is a visual test, and requires that the movements that produce the Sunday law decree be seen by those represented by Daniel. They are tested to find out if they have chosen the divine methodology which allows them to see the image test that is hidden in darkness. Their test involves personal humiliation and confession. It involves an acknowledgment that Daniel was given understanding in dreams and visions, for if they refuse to hear Daniel’s voice crying in the wilderness, it is as those who in Christ’s days rejected the message of John the Baptist.
作為真正更正教之角嘅旗號，佢哋隨後便向一個垂死嘅世界傳揚第三位天使嘅信息。當美國制定星期日法，並強制施行獸嘅印記之時，呢個信息便高漲成為大聲呼喊。在嗰道法令之前，喺末後日子由但以理所預表嘅人，必要面對獸像嘅考驗。嗰個考驗乃係一個可見嘅考驗，並且要求由但以理所預表嘅人，看見促成星期日法令嘅種種動向。佢哋受考驗，係要顯明佢哋有冇揀選上帝嘅方法，使佢哋能夠看見隱藏喺黑暗中嘅獸像考驗。佢哋嘅考驗包含個人嘅自卑同認罪。亦包含承認但以理係藉着夢同異象得着明白；因為若佢哋拒絕聽從但以理喺曠野呼喊嘅聲音，咁就如同基督在世嘅日子嗰啲拒絕施洗約翰信息嘅人一樣。
Sister White informs us that the books of Daniel and Revelation complement each other, and the word “complement” which she uses means to bring to perfection. At the end of July, 2023, the Lion of the tribe of Judah began unsealing the Revelation of Jesus Christ as He had promised to do just before probation closed. In doing so, He identified biblical truths that had previously been correctly understood, but that now were to be understood in the setting of the last days.
懷愛倫姊妹告訴我哋，但以理書同啟示錄係彼此互補嘅，而佢所用嘅「互補」一詞，意思係使之達至完全。到咗2023年7月底，猶大支派嘅獅子開始照着祂喺恩典時期結束之前所應許嘅，揭開耶穌基督嘅啟示錄嘅印。喺呢個過程當中，祂指出咗一啲聖經真理；呢啲真理先前已經被正確理解，但而家卻要放喺末後日子嘅背景之下去理解。
One of those truths is the two witnesses of Revelation eleven. Another is the history that is the perfect fulfillment of the “seven thunders” of Revelation ten. He has brought forth truths from the sacred reform lines that speak to the disappointment of July 18, 2020. He has used the four waymarks that are in each of the sacred reform lines, that illustrate the history of the empowerment of the first message until the judgment, in a fashion that heretofore was never recognized. Daniel chapter two brings many of these concepts to perfection, though these profound truths are hidden in darkness to those who refuse to eat the methodology identified as Alpha and Omega.
其中一個真理，乃係《啟示錄》第十一章所講嘅兩個見證人。另一個，乃係一段歷史，正係《啟示錄》第十章「七雷」嘅完全應驗。祂已經從神聖改革路線之中帶出真理，述說到 2020年7月18日 嘅失望。祂運用了每一條神聖改革路線之中嘅四個路標，以一種從前從未被認識嘅方式，說明第一道信息得著能力直到審判之歷史。雖然《但以理書》第二章將當中許多概念帶到完全，但對於那些拒絕食用被界定為 Alpha and Omega 之方法論嘅人而言，呢啲深奧真理仍然隱藏喺黑暗之中。
In closing out this study of Daniel chapter two, we will summarize and connect some of the truths and waymarks that are brought to perfection by Daniel chapter two. In doing so, we are identifying that the secret that was revealed to Daniel in the night vision represents these very truths.
喺結束但以理書第二章呢項研習之際，我哋將會總結並連繫一啲由但以理書第二章帶到完全嘅真理同路標。藉此，我哋乃係指出：喺夜間異象中向但以理所顯明嘅奧祕，正係代表住呢啲真理。
We will set forth the summary and conclusion in the next article.
我哋將會喺下一篇文章中提出總結同結論。
“The Lord has His appointed agencies to meet men in their errors and backslidings. His messengers are sent to bear a plain testimony to arouse them from their sleepy condition and to open the precious words of life, the Holy Scriptures, to their understanding. These men are not to be preachers merely, but ministers, light bearers, faithful watchmen, who will see the threatened danger and warn the people. They must resemble Christ in their earnest zeal, in their thoughtful tact, in their personal efforts—in short, in all their ministry. They are to have a vital connection with God, and are to become so familiar with the prophecies and the practical lessons of the Old and the New Testament that they may bring from the treasure house of God’s word things new and old.” Testimonies, volume 5, 251.
「主設有祂所指定的機構，去接觸人在錯誤同背道中之人。祂差遣祂的使者，去作明白無誤的見證，叫他們從昏睡的景況中被喚醒，並且使他們明白寶貴的生命之言，就是聖經。這些人不應只係傳道人而已，乃要作服事主的人、擎光者、忠心的守望者，能看見所威脅的危險，並警告百姓。佢哋必須喺懇切的熱心、審慎的機智、個人的努力——總而言之，喺佢哋一切的事奉上——都效法基督。佢哋要與上帝有活潑的聯繫，並且要對新舊約中的預言同實際教訓熟習到一個地步，以致能夠從上帝聖言的寶庫中，取出新舊的事來。」《證言》卷五，251頁。