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?
我喺呢篇約珥書導論之中，已經去到一個地步，可以簡略總結頭八篇文章之中嘅若干要點，並且指出，既然而家我哋要更直接咁研讀約珥書，我哋應當從呢卷書期待啲乜；然後，當然，呢一切又同但以理書 11:11–16 所講拉菲亞同帕尼烏姆之戰有乜關係呢？
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.
我哋曾經着重於葡萄園之歌，因為在預言之中，「經歷」係藉着「歌」嚟表達嘅。十四萬四千人其中一個特徵，就係佢哋唱摩西同羔羊之歌；呢一點只不過係約翰用嚟表達以賽亞葡萄園之歌嘅方式。每一位大先知都係以對以色列因悖逆而發出嘅責備開始佢哋嘅書卷；或者你亦可以話，每一位大先知首先都唱出葡萄園之歌。我主張，約珥書第一章嘅葡萄園之歌，乃係關於葡萄園之歌最重要嘅啟示之一。我唔能夠斷言自己是否正確，但我之所以持有呢個確信，乃因為約珥書中以象徵方式所表達嘅先知性聯繫，似乎係一條鑰匙，或者甚至可以話係幾條輻條所圍繞嘅輪軸。約珥嘅見證唔單止同其他平行線彼此相連，並且似乎設立咗一個參照點，特別係藉着第一章中葡萄園被毀壞嘅象徵，以及其後兩章所指出、既關乎美國受獸像試驗嘅時期，亦關乎全世界受獸像試驗嘅時期。而呢一切都係置於葡萄園嘅背景之中；而葡萄園若得唔到雨水，就唔係一個活着嘅葡萄園。
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.
我哋亦都着重於由「到幾時？」呢個象徵所代表嘅預言時期。我覺得有必要提醒我哋呢一條先前已經確立、關於「到幾時？」嘅原則，為要將重點放喺嗰塊「頂石」之上；呢塊頂石曾經係、並且而家亦都係根基同房角石。現今正在展開之半夜呼喊信息嘅最後完全發展，就係嗰塊「頂石」。建基於呢啲根基之上，嗰塊頂石就係米勒嘅寶石，發出比起初明亮十倍嘅光輝。
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.
根據上帝嘅「奇妙作為」，頂石乃係當祂嘅子民由老底嘉嘅經歷轉變為非拉鐵非嘅經歷之時；亦即係嗰啲子民成為出於七者之第八者之時，同時亦係佢哋由爭戰中嘅教會轉變為得勝嘅教會之時。呢個轉變就係頂石。當上帝嘅子民聽見並看見「頂石」嘅信息，而呢信息喺佢哋眼中顯為奇妙之時，呢個轉變便得以成就。頂石嘅信息乃係高潮，因為佢將一切象徵性嘅「頂石」真理匯聚於一。 「七次」嘅信息乃係米勒嘅根基石，並且本應成為米勒派嘅頂石。五旬節乃係五旬節時期嘅頂石，正如午夜呼聲乃係第一同第二位天使之米勒運動嘅頂石一樣。
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.”
喺基督建立第一位同第二位天使之米勒派聖殿嗰四十六年時期之高潮或頂石，呢塊頂石本要成為基督建造十四萬四千人之聖殿工作嘅根基石。呢塊根基石喺1844年被立起，作為照亮通往天國之路徑嘅光；因此，神喺世界末時嘅子民必須歸回「古道」，好叫佢哋得著安息。若佢哋歸回米勒派先驅嘅歷史，就會發現，半夜呼喊的信息乃係呢段根基歷史嘅高潮。半夜呼喊乃係聖靈澆灌嘅一種彰顯。當一個心靈歸回「古道」，並且尋見嗰喺道路起頭、即根基之處所設立嘅「光明之光」，佢就會尋見半夜呼喊；而耶利米稱之為「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.
「喺路徑嘅起頭，佢哋身後設有一道明亮嘅光；有一位天使話畀我聽，呢道光就係『半夜嘅呼聲』。呢道光一路照耀住整條路徑，並且照亮佢哋嘅腳前，使佢哋唔致絆跌。」
“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.
「若果佢哋定睛仰望耶穌——祂就在佢哋前面，帶領佢哋往那城去——佢哋就係安全的。但不久，有些人便疲乏了，說那城仲有好遠的路，佢哋原以為早已經可以進入其中。於是，耶穌就舉起祂榮耀的右臂，鼓勵佢哋；由祂的膀臂發出一道光，照耀在復臨隊伍之上，佢哋便呼喊：『哈利路亞！』另有一些人竟冒失地否認佢哋後面的光，說帶領佢哋走到這麼遠的，並不是上帝。佢哋後面的光就熄滅了，使佢哋的腳陷入完全的黑暗之中；佢哋絆跌，失去了那標竿和耶穌的蹤影，從路上墮下，跌進下面那黑暗邪惡的世界裏。」《懷愛倫的基督徒經驗與教訓》，57頁。
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.
米勒派歷史嘅頂石，乃係十四萬四千人歷史嘅根基石。由一七九八年三位天使信息開始，直到因應星期日法之時潔淨聖所嘅應驗而得建立起來之得勝教會，其道路都被半夜呼聲嘅信息所照明；因為呢個比喻所講嘅，乃係復臨運動，以及上帝點樣喺星期日法危機期間、當人類恩典時期將要結束之際，興起一班子民，去完全反映祂嘅品格。
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.
喺呢條道路上，耶穌正喺前面帶領，並且藉住舉起祂榮耀嘅右臂，繼續照亮呢條道路。因此，道路嘅起頭有明亮嘅光，道路嘅盡頭亦有明亮嘅光。耶穌作為阿拉法同俄梅戛，以起頭表明終局，所以道路兩端嘅光都係午夜呼聲嘅信息。
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.
第一位天使喺1798年來到，並宣告祂審判嘅時辰已經到了：「說……祂施行審判嘅時辰已經到了。」審判嘅時辰喺1798年臨到，而當佢開始之時，基督同祂新婦之間嘅婚姻——非拉鐵非米勒派復臨信仰——亦隨之開始。基督原定於1844年10月22日成婚，而由1798年至1844年期間，新婦已被預備妥當。呢位新婦係非拉鐵非嘅，因為基督嘅新婦身上並無定罪；佢自己預備好了自己——佢係純潔嘅。審判嘅宣告，就係婚姻嘅宣告；佢喺1798年起首發出，並喺1844年達到終局。
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.
對於米勒派運動而言，其根基之光與頂石之光，乃是宣告婚筵的信息——午夜呼聲的信息。午夜呼聲乃是第一位天使與第二位天使歷史的根基與頂石，也是米勒派歷史的根基與頂石；而米勒派歷史的頂石，既是一十四萬四千人歷史的根基石，同時也是其頂石。當頂石安放之時，聖殿的建造便告完成；而安放那最後一塊「奇妙」之石的工作，乃於二〇二三年七月開始。
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?
有各種先知性嘅應驗會構成頂石，但頂石同時亦代表一個信息嘅高潮。五旬節乃係五旬節時期信息嘅頂石；正如1856年藉住Hiram Edson嘅筆所傳出嚟、「七次」嘅亮光，本來就係要成為米勒信息嘅頂石，因為米勒所發現嘅第一個基礎真理，就係「七次」。喺1856年，拒絕頂石真理嘅新亮光，就等同於揀選死喺老底嘉嘅曠野之中，正如古以色列喺四十年期間所做嘅一樣。呢一點表明，2023年7月就係1856年——喺米勒派歷史中，由非拉鐵非轉向老底嘉嘅轉捩點；同時亦係喺十四萬四千人嘅歷史中，由老底嘉轉回非拉鐵非嘅逆轉。基督並冇喺1844年迎娶一個唔潔淨嘅婦人，因為佢當時係屬於非拉鐵非；而喺星期日法令之時，祂將要迎娶一位出自非拉鐵非嘅新婦。但首先，佢必須預備自己。你預備好未？
Fear not, little flock; for it is your Father’s good pleasure to give you the kingdom. Luke 12:32.
你哋這小群，不要懼怕；因為你哋的父，樂意把國賜給你哋。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.
喺1844年10月22日，主迎娶咗祂所預備好、要跟隨祂進入第三位天使之歷史，以及第三位天使所代表之一切嘅新婦；但到1863年，第三位天使嘅歷史卻被引岔，進入老底嘉嘅曠野。由1844年至1863年嘅歷史，乃係第三位天使嘅時期，因此就喺十四萬四千人受印之時期，提供咗愚拙童女嘅一幅圖解。呢啲童女乃係麥子同稗子，佢哋正藉住由天使所預表嘅信息而被分開——因為執行分離工作嘅，正係天使。
“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.
「我隨後看見第三位天使。與我同行的天使說：『他嘅工作實在令人畏懼；佢嘅使命極其可怖。佢就係那位要把麥子從稗子中揀選出來，並且為着天上嘅倉房，把麥子印記，或者捆綁起來嘅天使。呢啲事應當佔據全部心思、全部注意力。』」《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》第十四章三位天使的信息，就是後雨的信息；這信息將那兩等人分開，並把他們各自結合起來。
“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.
「有一啲關乎教會經歷之中深刻而震撼人心嘅景象向約翰展開。佢睇見上帝子民嘅處境、危險、爭戰，同埋最終嘅拯救。佢記錄咗嗰啲要使地上莊稼成熟嘅結束信息，或成為收入天上倉裏嘅禾捆，或成為供毀滅之火焚燒嘅柴捆。有關極其重大嘅題旨向佢啟示出嚟，特別係為着末後嘅教會，好叫嗰啲要離開錯謬而歸向真理嘅人，可以得着指教，明白擺喺佢哋前面嘅危險同爭戰。對於將要臨到地上嘅事，冇一個人需要處於黑暗之中。」《善惡之爭》，341頁。
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.
呢一代中，「真理嘅話語」就係「嗰啲要使莊稼成熟嘅最後信息」，並且將呢兩等人分別出嚟。呢項工作亦都係米勒夢中嗰位「刷走污泥的人」嘅工作。
“‘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.
「『祂手裏拿着簸箕，必要揚淨祂的場，把麥子收在倉裏。』馬太福音 3:12。這是潔淨的時候之一。藉着真理的言語，糠秕正從麥子中分別出來。因為他們太過虛浮、自以為義，不肯接受責備；又太愛世界，不肯接受謙卑的生活，所以許多人離開了耶穌。如今仍有許多人在做同樣的事。今日眾人的心靈，也像當日加百農會堂裏那些門徒一樣，正受着試驗。當真理直達人心之時，他們便看見自己的生活並不符合上帝的旨意。他們看見自己需要徹底改變；但他們不願承擔那捨己的工作。因此，當他們的罪被揭露時，便惱怒起來。他們懷着不滿而離去，正如那些門徒離開耶穌時發怨言說：『這話甚難，誰能聽呢？』」《歷代願望》，392。
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?
由1844年大失望開始，直至1863年為止嘅各個路標同所發生嘅事件，乃係代表由9/11直到星期日法案嘅歷史。你或者會問：點解1844就係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.
懷愛倫姊妹嘅著作清楚指出，第三位天使喺1844年10月22日來到，但亦喺1888年來到，而1888正係9/11嘅預表。更重要嘅係，所有先知都將9/11至主日法案呢一段歷史分別出來，因此，呢唔單止係兩三個見證人嘅見證，而係上帝聖言中每一位見證人一致聯合嘅見證，表明9/11至主日法案乃係「每一個異象嘅效驗」得以成就嘅時期。
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.
第三位天使來臨與終結嘅歷史，係由1844年至1863年，並且代表由9/11直到星期日法期間上帝奇妙作為嘅時期。呢段歷史亦由1840年至1844年所表徵；而喺呢條路線當中，1840係阿拉法，1844係俄梅戛。喺1844年至1863年呢條路線之中，1844係阿拉法，1863係俄梅戛。1844既係阿拉法，亦係俄梅戛。
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.
十字架與1844年相對應，而阿拉法同俄梅嘎喺十字架上流出祂的血。由9/11（1840）開始，我哋見到《啟示錄》第十章陳明咗一段歷史：呢段歷史始於1840年約翰食咗嗰小書，然後喺1844年，他個肚入面經歷咗失望。食，係開始；肚，標誌住終結。第十章最後一節，代表呢段歷史要喺十四萬四千人嘅歷史當中重演。
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.
我就從天使手中將那小書卷攞過來，吃盡了；在我口中甜如蜜；及至我吃了之後，腹中就覺苦了。佢對我說：「你必須再向多民、多國、多方言、多君王說預言。」啟示錄 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》第十章同《哈巴谷書》第二章，乃係兩章為由1840年至1844年之先知時期作見證嘅經文。由1844年至1863年嘅歷史，始於一個失望嘅路標，其後係分散，分散之後又有聚集。喺呢段時期之內，哈巴谷兩塊版嘅先知歷史，喺第二塊版於1849年印製、並於1850年傳佈海外之時告終。哈巴谷各版嘅時期，始於1842年5月，即1843圖表出版之時；而呢段先知時期終結之處，正如其開始之處一樣，亦係以哈巴谷兩塊版其中之一嘅出版為記號。1843圖表係阿拉法，1850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 撰寫咗一系列文章，將 William Miller 對「七期」嘅理解提升到一個新嘅層次。Edson 嘅工作乃係 Miller 工作嘅 omega，將 Miller 奠立嘅根基真理帶到頂石嘅地位，呢頂石原係要賦予上帝子民能力。Miller 關於「七期」嘅亮光係 alpha，而 Edson 關於「七期」嘅亮光則係 omega。
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.
喺1863年，呢場運動改組成為嗰個教會；而呢個教會最終亦會由自己嘅體內帶出一場運動，正如米勒派係由更正教徒之中出來一樣；又正如門徒由猶太教進入基督教一樣；亦正如約書亞同迦勒係由前約之民中出來，而嗰啲民原本注定要死喺曠野。
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.
喺同一段歷史之中，（1844年至1863年）地獸之共和黨角正經歷一場平行嘅爭戰，最終爆發成為南北戰爭；所有歷史學家都一致認為，呢場戰爭喺1863年因着林肯頒布《解放宣言》而到達其中點。林肯代表第一位共和黨總統；佢喺歷來至當時為止最差嘅民主黨總統之後宣誓就任總統。其後，佢遭到暗殺。所有呢啲先知性特徵，以及其他特徵，都喺最後一位共和黨總統身上重複出現。
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年至1863年包含咗一次分散同一次聚集。1863代表星期日法案，因此，發生喺1844年嘅分散，乃係直到1863年為止唯一一次分散；到咗1863年，老底嘉嘅基督復臨安息日會被分散到老底嘉嘅曠野。1844帶來一次分散，而1863亦帶來一次分散，因而見證咗呢段歷史乃係一個已被辨明嘅先知性表號；因為佢由1844年一次阿爾法分散開始，並喺1863年一次奧米加分散結束。第一次分散於2020年7月18日來到，而最後嘅奧米加分散則喺星期日法案時應驗。
“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.
「時候將到，我們要被分開、分散，而我們每一個人都必須站立，不能享有與那些同有寶貴信心之人交通嘅特權；若然上帝唔喺你身旁，而你又知道祂正帶領同引導你，你又點能站立得住呢？」Review and Herald, March 25, 1890.
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.”
神站喺「你身邊」並不足夠，你仲必須「知道祂正帶領並引導你」。呢一個事實，乃係預言嘅一個主題，並由各種以「你哋必知道耶和華」為基礎嘅措辭所表達。
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.
你們必多多吃喝，並且飽足，就讚美耶和華你們神的名；祂向你們行了奇妙的事。我的百姓必永不羞愧。你們必知道我是在以色列中間，又知道我是耶和華你們的神，並無別神；我的百姓必永不羞愧。……這樣，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，再沒有外人從其中經過。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.”
當耶路撒冷成為聖潔之時，她就是得勝嘅教會，因為爭戰中嘅教會乃係由麥子同稗子組成；而當「不再有外人經過」嘅「耶路撒冷」「直到永遠」之時，神嘅子民「必知道」「祂正在帶領同引導」。佢哋知道，因為佢哋乃係已經應驗咗「七次」禱告嘅人；呢個禱告包括承認：當你係老底嘉人嘅時候，神並冇帶領你；但當你轉變成為非拉鐵非人，你就會知道「祂正在帶領同引導」，並且神係「以色列中間」。
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.
四月十九日嘅阿爾法分散（失望），同埋十月二十二日嘅歐米伽分散（失望），乃係藉住十月二十二日大失望之後首次正式刊佈嘅出版物而被標示出嚟。喺米勒派歷史同美國嘅預言歷史當中，出版乃係一個預言性標記；因此，1844年之後首個正式出版嘅事物，就成為呢段歷史嘅一個路標，而呢個路標所指明嘅，乃係一次分散。
1847—The Remnant Scattered Abroad
1847——分散在外嘅餘民
“A Word to the ‘Little Flock.’
「畀『小羊群』嘅一篇話。」
“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. . . .
「以下文章原為《The Day-Dawn》而寫；該刊由 O. R. L. Crosier 於紐約州 Canandaigua 出版。惟因該報現已停刊，而我哋亦唔知道佢會否再次出版，所以我哋緬因州當中有幾位弟兄認為，最好以現時呢種形式將呢啲文章刊出。我願意使『小群』留意嗰啲將會好快喺呢個地上發生嘅事……」
“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.’ . . .
讀者必已留意到，《A Word to the “Little Flock”》之內收錄咗出自E. G. White夫人筆下嘅三篇通訊。
“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.
懷夫人嘅第二篇通訊，載於第14至18頁，係記述佢第一次異象，題為〈致分散各處嘅餘民〉。呢篇文字寫於1845年12月20日，原係寫畀以諾·雅各布斯嘅私人信件，並由收信人首先刊登於1846年1月24日出版嘅《晨星報》（The Day-Star）上。其後於1846年4月6日，雅各·懷特同 H. S. Gurney 以單張形式重印。呢段文字喺《致「小群羊」的一篇話》（A Word to the ‘Little Flock’）中所呈現嘅版本，除咗少量編輯上嘅改動同增添咗聖經經文參考之外，與最初刊印嘅完整異象記述完全一致。”——雅各·懷特，《致「小群羊」的一篇話》（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 年標誌住一位天使嘅來到，同埋一次失望。到咗 1845 年，第一個異象被寫成，並於 1846 年出版。第一個異象係寫畀「分散各處嘅餘民」。我懷疑，呢位未婚嘅少年女先知喺寫出佢第一個異象嘅時候，是否知道「餘民」其中一個先知性特徵，就係餘民按住先知預言嘅必然性，必須「分散各處」，作為十四萬四千人其中一個特徵。1846 年，懷特夫婦結婚，因此將 Ellen 嘅姓氏改為 White。同年，懷特夫婦開始遵守第七日安息日。1846 年，聖約被標明為完成；始於 1844 年嘅先知性婚姻，於 1846 年圓房；到 1847 年，第一份正式出版物被印刷並寄出。
May, 1850
1850年5月
“DEAR READER—My object in this review has been to expose error by the light of sacred truth. . . .
「親愛的讀者——我喺呢篇評論中嘅目的，乃係藉住神聖真理之光揭露謬誤……」
“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.
「我將呢本小冊子呈獻畀分散各處嘅羊群，就喺呢方面已經盡咗我對佢哋嘅本分；願上帝加添祂嘅祝福。阿們。」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·懷特所出版嘅刊物指出，佢嘅受眾當時仍然係一群分散嘅羊群；但同時，呢份刊物亦係對第七日安息日嘅辯護。按米勒派復臨信仰對安息日同第三位天使嘅理解嚟講，呢個就係處於幼嫩階段嘅第三位天使信息。呢份刊物係喺1850年圖表出版嘅同一年刊行，而兩者一同代表咗為主嘅軍隊興起，去迎接即將來臨之星期日法危機。耶穌一向都係以起頭嚟說明結局；而喺1844年傳講信息、並使用1843年圖表嘅人，乃係預表嗰啲將會使用1850年圖表嚟傳講信息嘅人。喺哈巴谷兩塊版時期嘅開頭，人正係連同哈巴谷嘅版一齊宣講當時嘅信息；而到咗1850年，雅各·懷特就係連同1850年圖表一齊傳講第三位天使嘅信息。呢張圖表係由尼古斯弟兄喺1849年期間製作；當時雅各同懷愛倫正與尼古斯弟兄同住。雅各·懷特直接參與咗1850年圖表嘅製作，而喺嗰一年，佢亦開始宣講第三位天使嘅信息。
“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日，主指示我，祂已經第二次伸出祂的手，要救回祂子民中所剩餘的餘民；並且在這聚集的時候，所作的努力必須加倍。在分散的時候，以色列受擊打、被撕裂；但如今在聚集的時候，神要醫治並纏裹祂的子民。在分散的時候，為傳揚真理所作的努力只有極少果效，所成就的甚少，甚至幾乎一無所成；但在聚集的時候，當神已伸手聚集祂的子民之際，為傳揚真理所作的努力，必會達到其預定的果效。眾人都當在這工作上同心合意，並且熱心。我看見，若有人以分散時期的事作例子，來規範我們今日在聚集時期的行事，那實在是可恥的；因為若神如今為我們所作的，不比祂當時所作的更多，以色列就決不能被聚集。真理藉着報刊刊行，與藉着講道宣講，同樣是必需的。」Review and Herald, 1850年11月1日。
“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頁所講，主「第二次伸手救回自己百姓中所剩餘的」，此見解只係指嗰啲仰望基督之人當中曾經存在過嘅合一同力量，亦指到祂已經開始再次使祂嘅百姓聯合起來，並將佢哋興起。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.
懷愛倫在《早期著作》中，乃係就《Review and Herald》所載嘅一段話作出評述，並且與她引用先知以賽亞嘅說話互相關聯；當時她說：「主指示我，祂第二次伸出祂的手，要救回祂子民中所餘剩下的。」祂喺1850年伸出祂的手。當祂喺1844年10月22日將嗰班子民聚集進入至聖所嘅時候，正係由公元前677年直到1844年10月22日呢段分散時期嘅終結。按住《利未記》第二十六章「七次」嘅預言，居住喺字義上榮美之地嘅字義上猶大，自公元前677年起被分散咗2520年。喺2520年終結之時，屬靈以色列喺1844年10月22日被聚集，而佢哋隨即又被分散；及至主第二次伸出祂的手，呢次分散先告終止。喺嗰段經文之中，祂第二次將佢哋聚集，為要成就兩件事：要「纏裹祂百姓的損處」，並要「興起」祂的百姓。
“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.
「我隨後又看見第三位天使。那與我同行的天使說：『佢嘅話可畏，佢嘅使命可怖。佢就係嗰位要將麥子從稗子中分別出來，並且將麥子蓋印或捆紮起來，收入天上倉裡嘅天使。』呢啲事應當佔據全副心思，全副注意力。我又蒙指示，看見凡相信我哋正領受最後慈悲信息的人，必須與那些天天接受或吸收新錯謬的人分別出來，呢係何等必要。我看見，無論年輕或年老，都唔應該出席那些處於錯謬同黑暗中之人嘅聚會。天使說：『要叫心思停止停留喺毫無益處嘅事上。』」《Manuscript Releases》卷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!
由1850年開始嘅第二次招聚，預表咗當上帝嘅子民被高舉、「興起」作為大旗之時，佢哋所受嘅印記（捆綁）。1850標示主招聚十四萬四千人嘅時候。按先知預言嘅必然性，佢哋喺被招聚之前，必先曾被分散。因此，啟示錄11:11所講嘅「三日半」象徵1260，即2520之一半，並代表咗喺2020年7月18日之後所隨之而來嘅分散。啟示錄11:11所表徵嘅，乃係嗰啲將要成為十四萬四千人之人嘅第二次招聚，以及照以賽亞書11:11所陳明、向列國豎立起來嘅大旗！
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.
到那日，必有耶西的根立作萬民的大旗；外邦人必尋求他；他的安息必有榮耀。
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.
到那日，主必再次伸手，第二次收回祂餘剩的子民，就是從亞述、埃及、巴忒羅、古實、以攔、示拿、哈馬，以及海中的眾海島所餘留下的。
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.
他必向列國豎立大旗，招聚以色列被趕散的人，又從地的四極聚集分散的猶大人。以賽亞書 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.
1850年，主第二次伸手，招聚那些傳講第三位天使信息、並與午夜呼喊的信息一同呈現的人；這正如哈巴谷兩塊版所表徵的那樣。2023年7月，主第二次伸手，招聚那些傳講第三位天使信息、並與午夜呼喊的信息一同呈現的人；這正如哈巴谷兩塊版所表徵的那樣。1850年與2023年7月兩者都指出了「他餘剩的百姓」之被招聚，正如以賽亞書第11章第11節所說的。第11節夾在第10節與第12節之間，而這兩節都指出向世界豎立旌旗。
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.
呢三節經文每一節都係指明嗰個旗號，不過中間嗰一節係將佢哋稱為「餘民」。嗰度嘅餘民被第二次招聚，而佢哋所由之被招聚出嚟嘅支派數目係八個。「8」唔單止代表挪亞方舟之中嗰啲由舊世界進入新世界、而未見死亡嘅人；「8」亦都代表嗰第八個教會，就係出於七個教會之中嘅嗰一個。啟示錄 11:11 嘅兩個見證人，就係嗰啲已經復活咗嘅人。數字「8」係復活嘅象徵，係十四萬四千人嘅象徵，係洗禮嘅象徵，亦都係嗰啲由老底嘉過渡到非拉鐵非、並成為以賽亞所說列國之旗號嘅人嘅象徵。主第二次伸出祂嘅手，係喺 1850 至 1865 年，以及再一次喺 2023 年 7 月。
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.
喺2023年，關於七個時期有咗新嘅亮光，正如1856年一樣。由1856年至1863年呢段時期，乃係表徵十四萬四千人嘅歷史；當中主興起祂餘民，成為一支軍隊。
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 與啟示錄 11:11 完全吻合，而啟示錄 11:11 又與但以理書 11:11 完全吻合。以賽亞同約翰所描繪的是一條內部歷史，而但以理所描繪的是一條外部歷史。但以理 11:11 的外在線與約翰 11:11 的內在線平行，而以賽亞書 11:11 則呈現那內在線的旌旗；祂呼召上帝另一群羊，從外在線中出來。帕勒摩尼已將呢啲經文綁紮成一個完整而精妙的組合；呢件事唯有那位萬有之創造主方能成就。
We will continue these things in the next article.
我哋會喺下一篇文章繼續講述呢啲事。
Dialogue with Artificial Information:
與人工資訊對話：
Does the math world find any significance in the number “11”?
數學界有冇喺數字「11」之中發現任何意義？
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:
係，數字11確實具有若干真正值得注意嘅數學趣味同重要性（並唔止於佢係一個質數）。以下係數學家同數學愛好者經常強調嘅幾個主要方面：
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 係第五個質數、最細嘅兩位數質數，亦係喺十進制中第一個回文質數。「11」係最細嘅重位數（即由重複嘅單位數字組成而且係質數嘅數）。佢亦係唯一一個兩個數位相同嘅兩位數質數。11、22、33、44 等等，只有「11」成立。「11」亦係一個梅森質數指數。1/11 = 0.090909… 嘅十進制展開只有 2 嘅循環節，但 1/11 亦因另一種方式而聞名：質數序列 11、101、1009、10007、100003 等等，會喺等差數列中質數嘅討論裏面出現。22 階嘅二面體群（即正 11 邊形嘅對稱群）之所以值得注意，係因為「11」係最細嘅質數，令該二面體群具有喺群論中備受關注嘅非阿貝爾、無中心結構。喺理論物理學（弦論／M 理論）中，宇宙往往被建模為 11 個時空維度，而喺嗰個領域工作嘅物理學家同數學家亦經常提到 11 嘅出現。「11」係唯一一個具有偶數位數嘅回文質數（其餘所有位數為偶數而大於 2 位嘅回文數，都可被 11 整除，因此都係合數）。呢個係娛樂數論中嘅一條定理。
Bottom line:
總而言之：
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.
雖然「11」並冇好似 π、e，或者黃金比例咁擁有同樣耀眼嘅明星地位，但佢一再出現，作為眾多現象之中最細或者最早嘅例子（第一個循環單位質數、唯一一個位數為偶數嘅回文質數、喺好多證明同反例之中較早出現、M 理論之中嘅 11 維，等等）。所以，答案係肯定嘅——數學界的確視 11 為一個重要嘅數字。
“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.
「默示聖道者，乃係聖道真正嘅詮釋者。基督藉着叫聽眾留意自然界中簡樸嘅定律，以及佢哋每日所見所接觸嘅熟悉事物，嚟闡明佢嘅教訓。如此，佢就引導佢哋嘅心思由自然進到屬靈。好多人未能即時領會佢比喻嘅意思；但當佢哋日復一日接觸到大教師曾用以聯繫屬靈真理嘅那些事物之時，就有一啲人辨明咗佢所要深印於人心嘅神聖真理功課；而呢啲人便確信咗佢使命嘅真實，並且歸信福音。」《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.
「基督嘅比喻，就係由自然界引領人進入屬靈國度；因此，佢哋乃係真理鏈條中嘅環節，將人同上帝、地同天聯合起來。」《基督比喻實訓》，17。