In chapter ten of Revelation, where the history of the first and second angels’ messages is represented, John, as a symbol of God’s last-day people, was told in advance that there was to be a disappointment in the history he symbolically represented, and that disappointment was the element of the history of the first and second angels that had been sealed up to the Millerites’ understanding, in order to test their faith.
喺《啟示錄》第十章入面，當中表明咗第一位同第二位天使信息嘅歷史；約翰作為上帝末日子民嘅象徵，預先被告知：喺佢所象徵性代表嘅歷史之中，將會有一次失望；而呢次失望，正正就係第一位同第二位天使嘅歷史之中，曾經向米勒派嘅理解封住咗嘅一個要素，為要試驗佢哋嘅信心。
And the voice which I heard from heaven spake unto me again, and said, Go and take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth. And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. 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. Revelation 10:8–10.
我所聽見那從天上來的聲音，又對我說：「你去，把那站在海上和地上的天使手中展開着的小書卷取來。」我就去到那天使那裏，對他說：「請你把小書卷給我。」他對我說：「你拿去，把它吃盡了；它必使你的肚腹發苦，然而在你口中卻要甜如蜜。」我便從天使手中把那小書卷取過來，吃盡了；在我口中果然甜如蜜；及至我吃了以後，我的肚腹便發苦。啟示錄 10:8–10。
In verse ten, John represents the history from August 11, 1840, when the mighty angel descended with a little book in his hand, unto the Great Disappointment on October 22, 1844. Before he symbolically represented that history, he is told by “the voice which” he “heard from heaven” informing him that when he eats the little book, “it shall make thy belly bitter, but it shall be in thy mouth sweet as honey.” The bitter disappointment is what tested the faith of the Millerites, and it was not best for them to know about that disappointment before it arrived, but John represents the last-day people who are required to know the facts associated with the delineation of events, that are the history of the first and second angels’ message.
喺第十節，約翰所代表嘅，乃係由1840年8月11日嗰位大力天使手拿小書卷降下之時起，直到1844年10月22日大失望為止嘅歷史。在佢以象徵方式代表呢段歷史之前，有「我從天上所聽見嘅聲音」告訴佢，當佢食咗嗰小書卷之後，「必叫你肚子發苦，然而喺你口中要甜如蜜。」嗰苦澀嘅失望，正係對米勒派信心嘅考驗；而且，在嗰次失望未臨到之前，佢哋最好並唔需要知道有關呢次失望嘅事。但約翰所代表嘅，乃係末後日子嘅子民；佢哋必須知道與事件之鋪陳有關嘅事實，即係第一位同第二位天使信息之歷史。
That sacred history identifies that there would be a test brought upon the last-day people, and it would be a test based upon something that it was not best for them to understand in advance of the test, yet it was not the identical experience of the Millerites, though it perfectly aligned with the delineation of events represented by the first and second angel, for the Seven Thunders also represent, “future events which will be disclosed in their order.”
嗰段神聖歷史指出，末後嘅子民將會面臨一場試驗；而呢場試驗乃係建立喺一啲事上，按當時情況，佢哋喺試驗臨到之前並非最好預先明白。然而，呢並唔係米勒派所經歷之完全相同嘅經驗，雖然佢同第一位同第二位天使所表徵嘅事件脈絡完全吻合，因為七雷亦代表「將會按次序被揭示出來嘅未來事件。」
Though required to know the foundational history of the Millerites, God’s last-day people would fulfill the same delineation of events as the Millerites, but what tested the Millerites, that was best for them not to know in advance, would be a different test, that was brought about by an element that was sealed up until the time was at hand for the Lion of the tribe of Judah to unseal the Revelation of Jesus Christ, which occurs in the hidden history of verse forty of Daniel eleven.
雖然上帝末後的子民必須知道米勒派嘅根基歷史，並且要應驗與米勒派相同嘅事件勾劃；然而，對米勒派而言，凡係試驗佢哋、而預先唔知道反而對佢哋有益嘅事，將會成為另一種試驗；呢種試驗乃係由一個一直封住、直至時候臨到，猶大支派嘅獅子要解開耶穌基督之啟示嘅要素所引發，而呢件事係發生喺但以理書十一章第四十節嘅隱藏歷史之中。
What was sealed up was designed to test God’s last-day people, and the test would align with the waymark where the Millerites were tested, for whether in the first fulfillment in Millerite history or the last fulfillment of the last days, the Seven Thunders was “a delineation of events” “that would be disclosed in their order.”
被封住嘅事，乃係為咗試驗上帝末後日子嘅子民而設；而呢個試驗，將會同米勒派受試驗嘅路標彼此對應。因為無論係喺米勒派歷史中嘅第一次應驗，抑或喺末後日子中最後嘅應驗，七雷都係「事件嘅描繪」，「並且會按其次序被揭示出嚟。」
What has been widely unrecognized is that as John represents the history of the descent of Christ with the little book on August 11, 1840 unto the Great Disappointment of October 22, 1844, that very history was also represented by the descent of the second angel on April 19, 1844. The first disappointment can be understood as the disappointment of John, who, after eating the little book on August 11, 1840, met disappointment on April 19, 1844. When that disappointment arrived the second angel descended with a “writing” in his hand.
廣泛未被認識到嘅係：正如約翰象徵基督帶住小書卷自1840年8月11日降臨，直到1844年10月22日大失望嘅歷史；同一段歷史，亦藉住第二位天使於1844年4月19日降臨而被表明。第一次失望可以理解為約翰嘅失望；佢喺1840年8月11日食咗小書卷之後，於1844年4月19日遭遇失望。當嗰次失望臨到之時，第二位天使降臨，手中攞住一份「寫成嘅信息」。
“Another mighty angel was commissioned to descend to earth. Jesus placed in his hand a writing, and as he came to the earth, he cried, ‘Babylon is fallen, is fallen.’ Then I saw the disappointed ones again raise their eyes to heaven, looking with faith and hope for their Lord’s appearing. But many seemed to remain in a stupid state, as if asleep; yet I could see the trace of deep sorrow upon their countenances. The disappointed ones saw from the Scriptures that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect Him in 1844. Yet I saw that the majority did not possess that energy which marked their faith in 1843. Their disappointment had dampened their faith.” Early Writings, 247.
「另一位大能的天使奉差遣降到地上。耶穌將一卷書交在他手中；當他來到地上時，便呼喊說：『巴比倫傾倒了！傾倒了！』隨後我又看見那些失望的人再次舉目望天，憑着信心與盼望仰望他們主的顯現。但許多人似乎仍停留在一種愚昧麻木的狀態中，如同沉睡一般；然而我卻能看見他們臉上深切憂傷的痕跡。那些失望的人從聖經看出，他們正處於遲延的時候，並且必須耐心等候異象的應驗。那在1843年引導他們仰望他們主的人所憑的同樣證據，也引導他們在1844年期待祂。然而我看見，大多數人並不具有那種曾標誌着他們在1843年之信心的力量。他們的失望使他們的信心消沉了。」《早期著作》，247。
The Millerite history that John represents in chapter ten, is the history of the first and also the second angel. The descent of the first angel with a message and the descent of the second angel with a message, mark the beginning of respective histories that both ended in disappointment, though John is more directly illustrating the entire history of both angels. Even after October 22, 1844, when the third angel arrived with a message, the disappointment of the rebellion of 1863, provides a third witness of a period that begins with a message that ends with disappointment.
約翰喺第十章所代表嘅米勒派歷史，乃係第一位天使同埋第二位天使嘅歷史。第一位天使帶着信息降臨，同埋第二位天使帶着信息降臨，標誌着各自歷史嘅開始；而呢兩段歷史都同樣以失望告終，雖然約翰更直接所描繪嘅，乃係呢兩位天使整段歷史。甚至喺1844年10月22日之後，當第三位天使帶着信息來到之時，1863年嗰場背叛所帶來嘅失望，便提供咗第三個見證，證明有一段時期係由一個信息開始，並以失望結束。
The first disappointment of the movement of the third angel on July 18, 2020 was the parallel to the first disappointment of the Millerites. A truth was sealed up as was the truth of 1844 sealed up by the Lord holding His hand over a mistake in some of the figures, that produced the first disappointment of the Millerites. When the mistake was thereafter understood, the mistake had been unsealed, as the Lion of the tribe of Judah had removed His hand. The mistake of July 18, 2020, was brought about by the refusal to acknowledge that His hand had been raised on October 22, 1844, while He pronounced that “time should be no longer.”
2020年7月18日第三位天使運動嘅第一次失望，乃係米勒派第一次失望嘅平行。當時有一項真理被封住，正如1844年嘅真理一樣，主因着喺若干數字上遮蓋住一個錯誤，而將其封住；呢個錯誤就產生咗米勒派第一次嘅失望。及後當嗰個錯誤被明白之時，呢個錯誤就已被揭開，因為猶大支派嘅獅子已經移開咗祂嘅手。2020年7月18日嘅錯誤，乃係由於拒絕承認：喺1844年10月22日，當祂宣告「時候不再有了」之際，祂嘅手已經舉起。
Whether it was the Philadelphian movement of the first angel’s first disappointment, or the first disappointment of the Laodicean movement of the third angel, His hand represents the waymark. On April 19, 1844 and on July 18, 2020 the disappointment produced a scattering time. Those who had either been gathered on August 11, 1840 or September 11, 2001, were scattered, and thereafter Christ began to gather His people a second time.
無論係第一位天使第一次失望時期之非拉鐵非運動，抑或第三位天使之老底嘉運動第一次失望，祂的手都象徵路標。喺1844年4月19日同2020年7月18日，嗰次失望帶嚟咗一段分散嘅時期。凡曾於1840年8月11日或2001年9月11日被招聚嘅人，都被分散；此後，基督開始第二次招聚祂的子民。
He had gathered a people beginning on September 11, 2001, for as represented by Christ’s baptism, it is when the divine symbol descends that He begins to gather His disciples, not before. Then, after a scattering, Christ gathers His people a second time. Christ gathered His disciples beginning at His baptism, and after the scattering produced by the cross, He began to gather His disciples a second time. The prophetic fact of a second gathering that began in July 2023, was part of what had been sealed up on July 18, 2020, though it was clearly an element of the history of the Millerites.
祂自2001年9月11日開始聚集一班子民；因正如基督受洗所表徵嘅，乃係當神聖嘅象徵降臨之時，祂先開始聚集祂嘅門徒，而唔係在此之前。其後，經過一次分散，基督第二次聚集祂嘅子民。基督由祂受洗開始聚集祂嘅門徒；而喺十字架所造成嘅分散之後，祂就開始第二次聚集祂嘅門徒。呢個於2023年7月開始嘅第二次聚集之預言事實，乃係2020年7月18日所封住之事嘅一部分，雖然佢顯然亦係米勒派歷史當中嘅一個元素。
In verse forty of Daniel eleven, the beast from the bottomless pit arose and slew both horns of the earth beast in 2020. In July of 2023, the Lord began to gather His last-day people a second time. The process of gathering is represented within the sacred Millerite history, and in that history, there are two historical witnesses of His gathering His people a second time. The gathering process is a prophetic element that was sealed up until July 2023. The work of gathering His people a second time is fulfilled during the history of the Ukrainian War, just prior to the second election of the eighth president, that is of the seven.
但以理書十一章四十節之中，那從無底坑上來的獸於二〇二〇年興起，並殺害了地獸的兩角。到了二〇二三年七月，主開始第二次招聚祂末後日子的子民。這招聚的過程，乃表徵於神聖的米勒派歷史之中；而在那段歷史裡，關於祂第二次招聚自己子民之事，有兩個歷史見證。這招聚的過程是一個先知性的要素，直到二〇二三年七月才被封開。祂第二次招聚自己子民的工作，乃應驗於烏克蘭戰爭的歷史期間，正值那屬於七位之中的第八位總統第二次當選之前。
On August 11, 1840, the Lord gathered the Millerite movement, and He marked the gathering by the introduction of the 1843 chart, which was published in May of 1842. The chart represented the foundational message, for He was then laying the foundation of the Millerite temple. The descent of the angel of Revelation chapter ten, on August 11, 1840, parallels the baptism of Christ, which among other things marked the beginning of Christ selecting His disciples.
1840年8月11日，主召集咗米勒派運動，而佢以1843年圖表嘅引入作為呢次召集嘅記號；呢幅圖表喺1842年5月出版。呢幅圖表代表咗根基嘅信息，因為當時佢正喺度為米勒派嘅聖殿立根基。啟示錄第十章嗰位天使喺1840年8月11日嘅降臨，與基督嘅受浸相對應；而基督嘅受浸，除咗其他意義之外，亦標誌住基督開始揀選祂嘅門徒。
“With the calling of John and Andrew and Simon, of Philip and Nathanael, began the foundation of the Christian church. John directed two of his disciples to Christ. Then one of these, Andrew, found his brother, and called him to the Saviour. Philip was then called, and he went in search of Nathanael.” The Desire of Ages, 141.
「隨着約翰、安得烈、西門、腓力同拿但業蒙召，基督教會嘅根基就開始建立。約翰將佢兩個門徒引到基督嗰度。跟住其中一個，即係安得烈，搵到自己嘅兄弟，並且帶佢到救主面前。其後腓力亦蒙召，佢就去尋找拿但業。」《歷代願望》，141。
The work of William Miller from the time of the end in 1798, unto August 11, 1840, represented the work of John the Baptist, but when the angel of Revelation ten descended, as typified by the descent of the Holy Spirit at the baptism of Christ, the Lord “gathered” His foundational disciples. These two witnesses identify that Christ gathered His last-day people on September 11, 2001, when the angel of Revelation chapter eighteen descended, but as with the Millerites, they were to be tested by an element of the Seven Thunders which had been sealed up, and then the Lord would gather His people a second time.
威廉．米勒自末時於1798年開始，直到1840年8月11日所作之工，乃表徵施洗約翰的工作；但當《啟示錄》第十章的天使降臨時，正如基督受浸時聖靈降下所預表的，主便「招聚」了祂那些作根基的門徒。這兩個見證表明，基督於2001年9月11日《啟示錄》第十八章的天使降臨之時，招聚了祂末後日子的子民；然而，正如米勒派一樣，他們必須受那已被封住之七雷其中一個要素的試驗，然後主便要第二次招聚祂的子民。
The second gathering of God’s last-day people began in the history represented at the very ending of verse eleven, of chapter eleven of Daniel, just before Putin’s victory over Ukraine, and just before verse twelve where Russia and Putin’s prophetic testimony ends. Daniel chapter eleven verse eleven, therefore aligns with Revelation chapter eleven, verse eleven, for it is there the two witnesses are brought back to life.
上帝末世子民嘅第二次聚集，開始於《但以理書》第十一章第十一節最末尾所代表嘅歷史之中，就係喺普京戰勝烏克蘭之前，亦即喺第十二節之前——喺嗰度，俄羅斯同普京嘅預言性見證告終。因此，《但以理書》第十一章第十一節同《啟示錄》第十一章第十一節係彼此對應嘅，因為正正喺嗰度，兩個見證人被帶返生命。
In the sacred Millerite history, the Lord began to gather His people a second time after the disappointment of April 19, 1844, and what was employed by the Lord to gather His people at that time was a recognition that they were fulfilling the tarrying time of the parable of the ten virgins of Matthew chapter twenty-five, and also Habakkuk chapter two. In order for the Millerites to recognize their condition and return, they had to recognize themselves as represented within God’s prophetic Word. They needed to see that they were God’s people in contrast with those who professed to be His people. In gathering His disappointed people, He was providing an illustration of the ensign that is lifted up to the Gentiles, thus emphasizing the distinction between His genuine but disappointed people, and His simply professed people.
喺米勒派嘅神聖歷史當中，主喺1844年4月19日大失望之後，開始第二次招聚祂嘅子民；而主當時用以招聚祂子民嘅方法，乃係使佢哋認明：佢哋正喺度應驗《馬太福音》第二十五章十個童女比喻中所講嘅遲延時期，以及《哈巴谷書》第二章。米勒派若要認識自己嘅景況並且回轉，就必須認出自己乃係喺上帝先知性嘅聖言之中被表明出嚟。佢哋需要睇見，自己先係上帝嘅子民，與嗰啲自稱為祂子民嘅人形成對比。當祂招聚嗰啲失望咗嘅子民之時，祂亦都提供咗一幅向列國豎立旌旗嘅圖像，從而強調祂真實卻失望嘅子民，同嗰啲僅僅自稱屬祂嘅子民之間嘅分別。
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. 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. 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 11:10–12.
到那日，必有耶西的根立作萬民的大旗；外邦人必尋求他；他安息之所必有榮耀。到那日，主必第二次伸手救回自己百姓所餘剩的，就是從亞述、埃及、巴忒羅、古實、以攔、示拿、哈馬，並眾海島所剩下的。祂必向列國豎立大旗，招聚以色列被趕散的人，又從地的四角聚集分散的猶大人。以賽亞書11:10–12。
When the prophet Jeremiah represents those who were disappointed on April 19, 1844, he identified that he no longer associated with “the assembly of mockers,” who employed the failed prediction of 1843, as evidence that those represented by Jeremiah were false prophets.
當先知耶利米亞代表嗰啲喺1844年4月19日感到失望嘅人嗰時，佢表明自己唔再與「褻慢人嘅會」相交；嗰啲人以1843年預言落空為憑據，證明由耶利米亞所代表嘅人係假先知。
I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Jeremiah 15:17.
我沒有坐喺褻慢人嘅會中，也沒有歡樂；因你嘅手臨到我，我獨自靜坐，因為你使我滿心憤慨。耶利米書 15:17。
The “assembly of mockers” had cast out those represented by Jeremiah.
「譏誚者的會」已經把耶利米所代表的人趕了出去。
“Many were persecuted by their unbelieving brethren. In order to retain their position in the church, some consented to be silent in regard to their hope; but others felt that loyalty to God forbade them thus to hide the truths which He had committed to their trust. Not a few were cut off from the fellowship of the church for no other reason than expressing their belief in the coming of Christ. Very precious to those who bore this trial of their faith were the words of the prophet: ‘Your brethren that hated you, that cast you out for My name’s sake, said, Let the Lord be glorified: but He shall appear to your joy, and they shall be ashamed.’ Isaiah 66:5.” The Great Controversy, 372.
「許多人都受到他們不信之弟兄的逼迫。為要保住自己在教會中的地位，有些人同意對自己的盼望緘默不言；但另有一些人卻覺得，忠於上帝使他們不能如此隱藏祂所交託給他們的真理。不少人被斷絕與教會的團契，原因無他，只因他們表明自己相信基督的來臨。對於那些忍受這信心試煉的人來說，先知的話極其寶貴：『你們的弟兄，就是恨惡你們、因我名趕逐你們的，曾說：「願耶和華得榮耀！」但祂必顯現，使你們歡喜；他們卻要蒙羞。』以賽亞書 66:5。」《善惡之爭》，372。
When the Lord lifts up an ensign to the Gentiles, it will occur when He has stretched forth His hand a second time to gather the remnant of His people, who are the outcasts of Israel. They are those who no longer sit in the “assembly of mockers.”
當主向列國豎立大旗之時，乃是祂第二次伸手招聚祂子民中所餘剩的，就是以色列被趕散的人。佢哋就係嗰啲不再坐在「褻慢人嘅會中」的人。
The “root of Jesse” is a symbol of two blood lines, one from Judaism combined with a bloodline from outside of Judaism, and represents not only the bloodline of Jesus, but is also a symbol of the combination of divinity with humanity, for the ensign that is lifted up represents a people who have been sealed forever into the condition and experience of the combination of divinity with humanity, which is also represented in verse ten of Daniel chapter eleven by the symbol of the “fortress”. In verse ten, the sealing time of the one hundred and forty-four thousand is inferred by the prophetic understanding of the fortress, which is the head. In the history of verse eleven and the Ukrainian War, the Lord stretches His hand a second time to gather the outcasts who have been disappointed.
「耶西的根」乃係兩條血脈嘅象徵：一條出於猶太教，另一條則與猶太教以外嘅血統結合；佢所代表嘅，不單止係耶穌嘅血脈，亦係神性與人性結合嘅象徵。因為所豎立起來嘅旌旗，乃代表一班子民，佢哋已永遠被蓋印，進入神性與人性結合呢種狀況同經驗之中；而呢一點，亦喺但以理書第十一章第十節以「堡壘」呢個象徵所表明。喺第十節，一十四萬四千人受印嘅時間，乃藉着對「堡壘」——即係頭——呢個預言象徵嘅理解而被推知出來。喺第十一節嘅歷史，以及烏克蘭戰爭之中，主第二次伸出祂嘅手，去招聚嗰啲曾經失望而被趕散嘅人。
Therefore, with the testimony of Daniel eleven as the structure, we have identified the intrusion of the papacy into prophetic history, just before the Sunday law. We have seen the work of the Republican horn represented by Trump as he becomes the eighth that is of the seven, and begins the work of combining Church and State. We have the line of the apostate horn of Protestantism, as represented by the Maccabees. In the same history represented by those verses, we apply the line of the Seven Thunders, which is also the line of the parable of the ten virgins, identifying the experience of the one hundred and forty-four thousand, as well as the line of the three angels that outline the work of the true Protestant horn. One of the events for the true Protestant horn in that history is the second gathering.
因此，以但以理書第十一章之見證作為結構，我們已經辨認出教皇權在先知歷史中之侵入，正是在星期日法之前。我們已看見由特朗普所代表之共和黨角的工作，當他成為那屬於七者之第八位，並開始進行政教合一之工作。我們有新教之背道之角的路線，如馬加比所代表者。在同一段由那些經文所代表之歷史中，我們應用七雷的路線，而那亦是十童女比喻的路線，藉此辨認十四萬四千人的經歷，以及三天使的路線；該路線勾勒出真正新教之角的工作。在該段歷史中，對真正新教之角而言，其中一個事件乃是第二次聚集。
The second gathering occurred in the history of the second angel’s message, and it also occurred in the history of the third angel from 1844 unto 1863, establishing two witnesses from Millerite history of the Lord stretching His hand a second time to gather His scattered flock.
第二次聚集發生於第二位天使信息嘅歷史之中；同時亦發生於1844年至1863年間第三位天使嘅歷史之中，從而喺米勒派歷史中確立咗兩個見證，證明主第二次伸出祂嘅手，聚集祂分散嘅羊群。
“September 23, 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, 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 wrong for any to refer to the scattering for examples to govern us now in the gathering; for if God should do no more for us now than He did then, Israel would never be gathered.” Early Writings, 74.
「九月二十三日，主向我顯明，祂已經第二次伸出祂的手，為要救回祂子民中所餘剩的；而且在這聚集的時期，所作的努力必須加倍。在分散的時期，以色列曾被擊打、被撕裂；但如今在聚集的時期，上帝必醫治祂的子民，並為他們裹傷。在分散的時期，為傳揚真理所作的努力收效甚微，所成就的幾乎微不足道，甚至全無果效；但在聚集的時期，當上帝已伸手招聚祂的子民時，為傳揚真理所作的努力，必產生其原定的果效。眾人都當在這工作上同心合意，熱心奮勉。我看見，若有人援引分散時期的事例來作為現今聚集時期管治我們的準則，這乃是錯的；因為若上帝如今為我們所作的，不比祂當時所作的更多，以色列就決不能被聚集。」《早期著作》，74。
In the appendix to Early Writings, Sister White explains the comment just cited:
喺《早期著作》附錄入面，懷愛倫姊妹解釋咗頭先所引用嘅評語：
“3. 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.
「3. 第74頁所述，主『第二次伸出祂的手，救回祂子民中所餘剩的』呢一觀點，只係指嗰啲仰望基督之人曾經存在過嘅合一同力量，以及指祂已經開始再次使祂嘅子民聯合起嚟，並將佢哋興起。」《早期著作》，86。
The sacred history of the Seven Thunders representing August 11, 1840 unto October 22, 1844, typified the sacred history of October 22, 1844 unto the rebellion of 1863. Line upon line, the first history represented an illustration of wise virgins, and the second line represented provides an illustration of foolish virgins. Both histories began when an angel descended with a message that was to be eaten. The arrival of the angel in both histories began a testing process that produced a scattering, and by 1849, Sister White was being shown that the Lord was again stretching forth His hand a second time, this time to gather those who had been scattered on October 22, 1844.
七雷所代表、由1840年8月11日至1844年10月22日之神聖歷史，乃預表由1844年10月22日至1863年背叛之神聖歷史。按着線上加線，第一段歷史乃代表智慧童女之圖解，而第二條線所代表者，乃提供愚拙童女之圖解。兩段歷史皆始於一位天使帶着一個要被吃下的信息而降臨。那位天使在兩段歷史中的來到，皆開始了一個試驗的過程，並產生一次分散；到了1849年，懷姊妹蒙指示看見，主再次第二次伸出祂的手，這一次是要招聚那些於1844年10月22日被分散的人。
They had been scattered by the Great Disappointment, as the wise on April 19, 1844 had been scattered by their first disappointment. The second gathering identified that the Lord “had begun to unite and to raise up His people again.” At the second gathering the Lord’s work includes lifting up an ensign that is united with one another upon the message, and whose humanity is united with His divinity. The purpose of the ensign is to call God’s other flock out of Babylon, which is accomplished by men and women seeing the ensign.
佢哋曾因大失望而被分散，正如1844年4月19日嗰班聰明童女曾因第一次失望而被分散一樣。第二次招聚表明，主「已經開始再次將祂的子民聯合起來，並把佢哋興起。」喺第二次招聚當中，主嘅工作包括豎立一面旗幟；呢面旗幟喺信息上彼此聯合，而其人性亦與祂嘅神性聯合。呢面旗幟嘅目的，乃係將上帝其餘嘅羊群從巴比倫呼召出嚟；而呢件事係藉着男人同女人看見呢面旗幟而成就。
The ensign is the army of those who have united their humanity with Christ’s divinity in the time of the Sunday law testing time. Thus, the second gathering identifies the “root of Jesse,” will be lifted up, carrying the twofold prophetic symbolism of Ruth, a heathen who is gathered by the ensign being joined with Boaz, a symbol of the one hundred and forty-four thousand, and also a symbol of the Redeemer, who paid the price for Ruth, and was her near kinsmen. In the incarnation of Christ’s divine nature with the fallen flesh of human nature He became our near kinsman. The ensign that is lifted up are those united by the message, who finalize the work of joining their humanity to Christ’s divinity in advance of the Sunday law.
旗號，乃係喺星期日法考驗時期之中，將自己嘅人性與基督嘅神性聯合起來之人所組成嘅軍隊。因此，第二次招聚指出，「耶西之根」將被高舉，帶著路得所具有嘅雙重先知性象徵──路得本係外邦女子，藉著旗號被招聚，並且與波阿斯結合；而波阿斯一方面乃係十四萬四千人嘅象徵，另一方面亦係救贖主嘅象徵；佢曾為路得付上贖價，並且係佢至近嘅親屬。當基督將佢神聖嘅本性與人性墮落之肉身聯合於道成肉身之時，佢就成為我哋至近嘅親屬。那被高舉嘅旗號，就係那些藉著信息聯合起來，並且喺星期日法之前，完成將自己嘅人性與基督嘅神性聯合之工作嘅人。
We will continue this study in the next article.
我哋將會喺下一篇文章繼續呢項研讀。
“The appreciation of the Bible grows with its study. Whichever way the student may turn, he will find displayed the infinite wisdom and love of God.
人越研讀聖經，對聖經嘅珍賞就越加深。無論學子轉向何方，佢都必看見上帝無限嘅智慧同慈愛彰顯其中。
“The significance of the Jewish economy is not yet fully comprehended. Truths vast and profound are shadowed forth in its rites and symbols. The gospel is the key that unlocks its mysteries. Through a knowledge of the plan of redemption, its truths are opened to the understanding. Far more than we do, it is our privilege to understand these wonderful themes. We are to comprehend the deep things of God. Angels desire to look into the truths that are revealed to the people who with contrite hearts are searching the word of God, and praying for greater lengths and breadths and depths and heights of the knowledge which He alone can give.
「猶太制度之意義，至今仍未被充分領會。其中之禮儀與表徵，乃影射廣大而深奧之真理。福音乃開啟其奧祕之鑰匙。藉着認識救贖之計劃，其中之真理便向人之悟性顯明。明白這些奇妙主題，原是我們所享有之特權，遠超過我們現今所明白的。我們當領悟神深奧的事。眾天使也渴望察看那些向心靈痛悔、查考神話語、並祈求那惟有祂方能賜下之知識的長闊高深的人所啟示的真理。」
“As we near the close of this world’s history, the prophecies relating to the last days especially demand our study. The last book of the New Testament scriptures is full of truth that we need to understand. Satan has blinded the minds of many, so that they have been glad of any excuse for not making the Revelation their study. But Christ through His servant John has here declared what shall be in the last days, and He says, ‘Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein.’ Revelation 1:3.
「當我哋臨近呢個世界歷史終局嘅時候，關於末後日子嘅預言尤其需要我哋加以研讀。新約聖經最後一卷書充滿咗我哋必須明白嘅真理。撒但弄瞎咗許多人嘅心眼，以致佢哋樂於搵任何藉口唔去研讀《啟示錄》。但基督藉住祂嘅僕人約翰，喺呢度已經宣告咗末後日子將要發生嘅事；祂又話：『念這書上預言的，和那些聽見又遵守其中所記載的，都是有福的。』啟示錄 1:3。」
“‘This is life eternal,’ Christ said, ‘that they might know Thee the only true God, and Jesus Christ, whom Thou hast sent.’ John 17:3. Why is it that we do not realize the value of this knowledge? Why are not these glorious truths glowing in our hearts, trembling upon our lips, and pervading our whole being?
「基督說：『認識祢——獨一的真神，並且認識祢所差來的耶穌基督，這就是永生。』」約翰福音 17:3。為甚麼我哋唔明白呢種知識嘅價值呢？為甚麼呢啲榮耀嘅真理冇喺我哋心裏燃亮，冇喺我哋唇上顫動，亦冇充滿我哋整個生命呢？
“In giving us His word, God has put us in possession of every truth essential for our salvation. Thousands have drawn water from these wells of life, yet there is no diminishing of the supply. Thousands have set the Lord before them, and by beholding have been changed into the same image. Their spirit burns within them as they speak of His character, telling what Christ is to them, and what they are to Christ. But these searchers have not exhausted these grand and holy themes. Thousands more may engage in the work of searching out the mysteries of salvation. As the life of Christ and the character of His mission are dwelt upon, rays of light will shine forth more distinctly at every attempt to discover truth. Each fresh search will reveal something more deeply interesting than has yet been unfolded. The subject is inexhaustible. The study of the incarnation of Christ, His atoning sacrifice and mediatorial work, will employ the mind of the diligent student as long as time shall last; and looking to heaven with its unnumbered years he will exclaim, ‘Great is the mystery of godliness.’
「上帝將祂的聖言賜給我哋，藉此使我哋得着一切對我哋得救所必需嘅真理。千千萬萬人曾從呢啲生命之泉取水，然而供應並無減少。千千萬萬人曾將主擺在自己面前，並且因仰望祂而變成同一形像。當佢哋講述祂嘅品格，述說基督對佢哋係乜嘢、佢哋對基督又係乜嘢之時，佢哋嘅心靈就在裏面火熱起嚟。但呢啲尋求者並未窮盡呢啲偉大而神聖嘅題旨。仲有千千萬萬人可以投身於探究救恩奧祕嘅工作。每逢默想基督嘅生命同祂使命嘅性質，每一次致力發現真理之時，光明嘅光線就會更加清晰地照耀出嚟。每一次新嘅探究，都會顯明一啲比以往所揭示嘅更深切動人之事。呢個題旨係取之不盡嘅。對基督道成肉身、祂贖罪嘅犧牲同中保嘅工作之研究，將會佔據勤奮學生嘅心思，直到時間終結；而當佢仰望有無數年歲嘅天國之時，佢就會呼喊：『敬虔嘅奧祕真係大哉。』」
“In eternity we shall learn that which, had we received the enlightenment it was possible to obtain here, would have opened our understanding. The themes of redemption will employ the hearts and minds and tongues of the redeemed through the everlasting ages. They will understand the truths which Christ longed to open to His disciples, but which they did not have faith to grasp. Forever and forever new views of the perfection and glory of Christ will appear. Through endless ages will the faithful Householder bring forth from His treasure things new and old.” Christ’s Object Lessons, 132–134.
「喺永恆之中，我哋將會學識嗰啲事；若果我哋喺今生領受咗本來有可能得着嘅光照，呢啲事就會開啟我哋嘅悟性。救贖嘅主題，將會喺無窮無盡嘅世代之中，吸引住蒙救贖之人嘅心思、意念同口舌。佢哋將會明白基督一直渴望向佢門徒闡明、但門徒因冇信心去領會嘅真理。基督完全同榮耀嘅新景象，將會永永遠遠不斷顯現。喺無窮嘅世代之中，嗰位信實嘅家主必從佢嘅庫藏之中，取出新嘅同舊嘅。」《基督比喻實訓》，132–134。