The line of prophecy identifying when the United States forms an image to and of the beast occurs when the horn of Protestantism is forming the image of Christ. That formation is specifically identified in Daniel chapter ten, when Daniel beholds the causative looking-glass “marah,” vision. Daniel represents those who behold Christ, and in so doing they reflect Christ’s character. The one hundred and forty-four thousand, who are represented by Daniel in chapter ten, form the image of Christ within, only as they behold His character. By beholding they become changed.
嗰條預言線指出，美國喺何時為獸造像，亦即成為獸嘅像，正係新教之角正在形成基督形像嘅時候。呢個形成喺但以理書第十章被明確指出；當時但以理看見咗具因果作用、如鏡照物嘅異象——「marah」。但以理代表嗰啲注視基督嘅人；佢哋正因如此，反映出基督嘅品格。十四萬四千人——即喺第十章中由但以理所代表嘅人——唯有藉着注視祂嘅品格，先至喺內裏形成基督嘅形像。佢哋因着注視，就被改變。
The image of the beast reflects the beast, and the formation of the image of the beast is the great test for the people of God, by which their eternal destiny will be decided. When the Protestant churches take control of the government of the United States, they will have formed an image of the church and state system that identifies the structure of control which the papal power employed before the political support was removed. In the same period of time the image of Christ will be produced in His last day people. Yet, there were those that were with Daniel who saw not the vision, for they fled from the vision. They failed the test of the formation of the image of the beast, by refusing to allow the image of Christ to be formed within them during the testing time.
獸像反映獸，而獸像嘅形成，乃係上帝子民所要面對嘅重大考驗；藉此，佢哋永恆嘅命運將被決定。當新教各教會掌握美國政府嘅控制權之時，佢哋就已經造成咗一個教會與國家結合嘅制度之像；呢個像所標示嘅，正係教皇權勢喺失去政治支持之前所運用嘅控制架構。喺同一段時期之內，基督嘅形像亦將喺祂末後日子嘅子民身上被塑造出嚟。然而，當時亦有同但以理一齊嘅人，卻冇看見嗰異象，因為佢哋從異象面前逃跑。佢哋喺獸像形成嘅考驗上失敗咗，因為喺受試煉嘅時期，佢哋拒絕讓基督嘅形像喺自己裏面被塑造出嚟。
The spiritual principle of reflection is accomplished by looking into a mirror that represents Christ and because the “marah” vision is a causative vision, the image of Christ in the mirror, produces the image of Christ in humanity. A literal mirror reflects the image of the man who looks at the mirror, but the spiritual application of the principle has variables associated with the mirror. Those who are simply a “hearer of the word, and not a doer,” “beholdeth himself, and goeth his way, and straightway forgetteth what manner of man he was.” They look to the mirror and only see humanity.
屬靈上反照嘅原則，係藉着觀看一面表徵基督嘅鏡子而成就；並且因為「marah」嘅異象乃係一種致成性嘅異象，所以鏡中基督嘅形像，就喺人性裏面產生基督嘅形像。按字面而言，鏡子反照出觀看之人嘅形像；然而呢個原則喺屬靈上嘅應用，卻涉及與鏡子相關嘅變項。凡只係「聽道而不行道」嘅人，「看見自己，走後，隨即忘了自己是怎樣的人。」佢哋觀看鏡子，卻只看見人性。
The other class who are “not a forgetful hearer, but a doer of the work” see the law of God, they see Christ in the mirror. The work is to understand that the principle of reflection has a “natural” reality and a spiritual reality. Daniel illustrates those who did the “work,” for in chapters nine and ten he illustrates the work that produces the spiritual principle of reflection.
另一等人乃係「唔係聽咗就忘記，而係實行呢道嘅人」，佢哋睇見上帝嘅律法，亦喺鏡中睇見基督。呢項工作，就係明白反照嘅原則既有「自然」嘅實際，亦有屬靈嘅實際。〈但以理書〉第九章同第十章說明咗嗰啲實行「呢項工作」嘅人，因為喺呢兩章裏面，佢說明咗嗰產生反照之屬靈原則嘅工作。
In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled. Daniel 10:1, 2.
當那些日子，我但以理悲傷了足足三個七日。美味的食物我沒有吃，肉和酒也沒有入口，我也全沒有用油抹身，直到滿了整整三個七日。但以理書10:1, 2。
Gabriel had given a partial interpretation of the vision of chapter eight to Daniel, but Daniel had not understood it all.
加百列曾將第八章異象嘅部分解釋講畀但以理聽，但但以理並未完全明白其中一切。
And I Daniel fainted, and was sick certain days; afterward I rose up, and did the king’s business; and I was astonished at the vision, but none understood it. Daniel 8:27.
我但以理昏迷，病咗幾日；後來我起身，辦理王嘅事務；我因呢個異象而驚駭，卻冇人明白。〈但以理書〉8:27。
Sister White informs us that Daniel was seeking to understand the interpretation of the message of Daniel chapter eight which Gabriel had brought to Daniel in chapter nine.
懷姊妹告訴我哋，但以理正尋求明白《但以理書》第八章信息嘅講解；呢個講解，乃係加百列喺第九章帶畀但以理嘅。
“With a new and deeper earnestness, Miller continued the examination of the prophecies, whole nights as well as days being devoted to the study of what now appeared of such stupendous importance and all-absorbing interest. In the eighth chapter of Daniel he could find no clue to the starting point of the 2300 days; the angel Gabriel, though commanded to make Daniel understand the vision, gave him only a partial explanation. As the terrible persecution to befall the church was unfolded to the prophet’s vision, physical strength gave way. He could endure no more, and the angel left him for a time. Daniel ‘fainted, and was sick certain days.’ ‘And I was astonished at the vision,’ he says, ‘but none understood it.’
「米勒以一種嶄新而更深切嘅懇切心志，繼續考察預言；佢晝夜都致力於研究，因為呢一件事如今顯得具有極其重大、並且足以吸引全部心思嘅重要性。在《但以理書》第八章之中，佢搵唔到二千三百日之起算點嘅線索；天使加百列雖然奉命要使但以理明白異象，卻只向佢作出部分嘅講解。當那將要臨到教會嘅可怕逼迫，喺先知所見嘅異象中展開之際，佢嘅體力就支持唔住。佢再不能忍受落去，於是天使暫時離開咗佢。但以理「昏迷了，病了數日」；佢又話：「我因這異象驚奇，卻無人能明白。」」
“Yet God had bidden His messenger: ‘Make this man to understand the vision.’ That commission must be fulfilled. In obedience to it, the angel, sometime afterward, returned to Daniel, saying: ‘I am now come forth to give thee skill and understanding;’ ‘therefore understand the matter, and consider the vision.’ Daniel 8:27, 16; 9:22, 23, 25–27. There was one important point in the vision of chapter 8 which had been left unexplained, namely, that relating to time—the period of the 2300 days; therefore the angel, in resuming his explanation, dwells chiefly upon the subject of time.” The Great Controversy, 325.
「然而，上帝曾吩咐祂的使者：『要使這人明白這異象。』這項委託必須完成。天使順服這命令，過了不久，就回到但以理那裏，說：『我如今出來，要使你有智慧，有聰明；』『所以你要明白這事，思想這異象。』但以理書 8:27, 16；9:22, 23, 25–27。第8章異象中有一個重要之點尚未得到解明，就是關乎時間的部分——二千三百日的時期；所以，天使在續述其解釋時，便主要着重於時間這個題目。」《善惡之爭》，325。
In chapter ten we are informed that Daniel had understanding of the “vision” and the “thing,” but Daniel wanted more light, so he set his heart to find that understanding and he fasted for twenty-one days. In so doing he represents those of the last days who understand the spiritual principle of reflection that is typified by the natural principle of reflection. That understanding is illustrated by their works, and their works are represented by Daniel as seeking a correct understanding of God’s prophetic word. The obvious contrast of those who fled from the vision, is that they were not seeking for a correct understanding of God’s prophetic word.
喺第十章，我哋得知但以理明白嗰個「異象」同埋「事情」，但但以理渴望得着更多亮光，所以佢立定心意，要尋求嗰個明白，並且禁食二十一日。佢咁樣行，就代表末後日子嗰班明白反照之屬靈原則嘅人，而呢個屬靈原則係由自然界中反照嘅原則所預表嘅。呢種明白藉住佢哋嘅行為彰顯出嚟，而佢哋嘅行為，則由但以理尋求對上帝預言之道正確理解呢件事所代表。至於嗰啲逃避異象之人，明顯同此成為對比，因為佢哋並冇尋求對上帝預言之道嘅正確理解。
The truth of God’s prophetic word that Daniel is represented as hungering to understand is the light of the last days, for Daniel typifies the one hundred and forty-four thousand. Daniel is therefore representing a class who are seeking to understand the light of God’s prophetic word that is represented as the final test before probation closes. In this regard, it is the Revelation of Jesus Christ that is unsealed just before probation closes, but it is also the test that is represented as the formation of the image of the beast.
但以理被描繪為渴慕明白之上帝預言之道的真理，乃是末後日子的亮光，因為但以理乃預表那十四萬四千人。因此，但以理所代表的，乃是一等尋求明白上帝預言之道亮光的人；這亮光被表述為恩典時期結束之前最後的試驗。就此而言，那在恩典時期結束之前才被揭開的，乃是耶穌基督的啟示；然而，這也同時是那被表述為獸像形成的試驗。
The formation of the image of the beast is directly identifying the process of how the image of the beast is developed. That reality cannot be correctly determined without first identifying the primary subject of the test, the beast. It is the beast that establishes and identifies how the image is formed.
獸像嘅形成，乃係直接指明獸像係點樣被塑造出嚟嘅過程。若唔先辨明呢個試驗嘅主要對象——獸——就唔可能正確確定呢一個現實。正係嗰獸建立並界定咗獸像係點樣形成。
“But what is the ‘image to the beast’? and how is it to be formed? The image is made by the two-horned beast, and is an image to the beast. It is also called an image of the beast. Then to learn what the image is like and how it is to be formed we must study the characteristics of the beast itself—the papacy.
「但『獸像』究竟是甚麼呢？它又要如何被造成呢？這像乃是由那兩角的獸所造的，並且是為那獸而作的像。它亦稱為獸的像。那麼，若要明白這像是怎樣的，以及它將如何被造成，我們就必須研究那獸本身——教皇權——的特徵。 」
“When the early church became corrupted by departing from the simplicity of the gospel and accepting heathen rites and customs, she lost the Spirit and power of God; and in order to control the consciences of the people, she sought the support of the secular power. The result was the papacy, a church that controlled the power of the state and employed it to further her own ends, especially for the punishment of ‘heresy.’ In order for the United States to form an image of the beast, the religious power must so control the civil government that the authority of the state will also be employed by the church to accomplish her own ends.” The Great Controversy, 443.
「當早期教會因偏離福音嘅純正，並接納異教嘅禮儀同風俗而變得敗壞之時，佢就失去咗上帝嘅靈同能力；而為咗控制人民嘅良心，佢就尋求世俗政權嘅支持。結果就係教皇制度——一個控制國家權力並利用呢種權力去推進自身目的嘅教會，尤其係用嚟懲罰『異端』。要使美國形成獸像，宗教勢力就必須如此控制民政政府，以致國家嘅權柄亦會被教會用嚟達成佢自身嘅目的。」《善惡之爭》，443頁。
In order “to learn what the image is like and how it is to be formed we must study the characteristics of the beast itself—the papacy.” It is the beast that establishes the vision that is the test of the last days that is brought about just before probation closes. Daniel understood the vision and the thing.
要明白「呢個像係點樣，並且應當如何被塑造」，我哋就必須研究嗰獸本身——教皇制——嘅特徵。正係嗰獸建立咗呢個異象；呢個異象乃係末後日子嘅考驗，並且係喺恩典時期結束之前所帶來嘅。但以理明白呢個異象，同埋其中所指嘅事。
In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.
波斯王古列第三年，有事顯現給但以理；他又名伯提沙撒。這事是真實的，只是所定的日期長久；他明白這事，也明白這異象。〔但以理書 10:1〕
The vision is the “mareh” vision of the twenty-three hundred years. The “thing” is the Hebrew word “dabar,” meaning “word.” The same word (“dabar”) which is translated as “thing” in verse one is translated as “matter” in chapter nine verse twenty-three.
呢個異象就係二千三百年嘅「mareh」異象。呢個「事」係希伯來文「dabar」，意思係「話語」。同一個字（「dabar」）喺第一節被譯作「事」，喺第九章第二十三節則被譯作「話」。
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. At the beginning of thy supplications the commandment came forth, and I am come to show thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Daniel 9:21–23.
係呀，當我仲喺禱告中講說話嘅時候，我起初喺異象中所見嘅那人加百列，奉命迅速飛來，約在獻晚祭嘅時候，摸着我。佢就指教我，同我說話，話：「但以理啊，我而家出來，要使你有智慧，有聰明。你一開始懇求嘅時候，命令就已經發出；我而家來，要話畀你知；因為你係大蒙眷愛嘅。所以你要明白呢件事，思想呢個異象。」但以理書 9:21–23。
Gabriel comes to Daniel in response to Daniel’s prayer, which is associated with the enlightenment Daniel had received when he had understood that he was in a captivity represented by the scattering of Leviticus twenty-six.
加百列因應但以理的禱告而來到但以理那裏；這禱告乃與但以理所領受的啟示有關，當時他明白自己正處於被擄之中，而這被擄乃由《利未記》二十六章所象徵的分散所表明。
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 9:2.
喺佢登基第一年，我但以理從書卷中明白年份嘅數目；耶和華嘅話曾臨到先知耶利米，指耶路撒冷荒涼嘅年數，必滿七十年。但以理書 9:2。
The captivity identified by Jeremiah led Daniel to the captivity of the “seven times” recorded by Moses, which was both an “oath” and a “curse.”
耶利米所指出嘅被擄，引領但以理認識到摩西所記載嗰個「七倍」嘅被擄；呢個被擄同時係一個「誓言」，亦係一個「咒詛」。
Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. And he hath confirmed his words, which he spake against us, and against our judges that judged us, by bringing upon us a great evil: for under the whole heaven hath not been done as hath been done upon Jerusalem. As it is written in the law of Moses, all this evil is come upon us: yet made we not our prayer before the Lord our God, that we might turn from our iniquities, and understand thy truth. Daniel 9:11–13.
誠然，以色列眾人都犯了你嘅律法，偏離正道，以致唔聽從你嘅聲音；因此，所咒詛我哋嘅災禍，同埋寫喺神僕人摩西律法上嘅誓言，都傾倒喺我哋身上，因為我哋得罪咗祂。祂堅立咗祂向我哋所講嘅話，同埋向審判我哋嘅官長所講嘅話，將大災禍臨到我哋；因為喺普天之下，未曾有行過好似臨到耶路撒冷咁嘅事。正如寫喺摩西律法上嘅，呢一切災禍都臨到我哋；然而我哋卻冇喺耶和華我哋嘅神面前懇求，使我哋離開自己嘅罪孽，明白你嘅真理。 但以理書 9:11–13。
Upon the two witnesses of Jeremiah and Moses, Daniel understood the desolation which had been brought upon Jerusalem was “the curse” “of Moses” that had been “poured upon” ancient Israel. Sister White refers to Jeremiah’s witness as “testimonies to the church,” and in this regard it is identifying Jeremiah as the Spirit of Prophecy of the last days, for the “testimonies to the church” in the last days is this very thing. Jeremiah represents the Spirit of Prophecy and Moses represents the Bible.
憑着耶利米同摩西呢兩個見證，但以理明白到臨到耶路撒冷嘅荒涼，乃係已經「傾倒」喺古代以色列身上、出於「摩西」嘅「咒詛」。懷愛倫姊妹稱耶利米嘅見證為「給教會的見證」，就呢一點而言，呢係表明耶利米就係末後日子嘅預言之靈，因為末後日子「給教會的見證」正正就係呢一樣。耶利米代表預言之靈，而摩西代表聖經。
Daniel represents those of the last days that understand from those two witnesses that they have been scattered, and that understand from the Bible and Spirit of Prophecy that they have been awakened, as was Daniel to the fact that he (they) had been in captivity, and that the captivity was represented in God’s prophetic word.
但以理表徵末後日子嗰啲人；佢哋從嗰兩個見證人明白自己已經被分散，又從《聖經》同預言之靈明白自己已經被喚醒；正如但以理曾被喚醒，知道自己（即佢哋）一直處於被擄之中，並且知道呢個被擄嘅情況，乃係喺上帝嘅預言之言語之中所表明嘅。
The experience of God’s last-day people is the experience of the ten virgins.
上帝末日子民嘅經歷，就係嗰十個童女嘅經歷。
“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 tarrying time of the parable of the ten virgins represents the same awakening of Daniel in chapter nine. Based upon the two sanctified witnesses Daniel realized that his entire life was a fulfillment of a specific prophecy within God’s Word. That prophecy directed Daniel to the remedy that was needed if Daniel was to be prepared for what was going to happen to him in the very next chapter. So too, when the Millerites fulfilled the parable of the ten virgins, they also had to be awakened to the fact that the first disappointment and delay had led them to fall asleep. All the prophets represent the last days.
十個童女比喻中嘅遲延時期，所代表嘅，正正就係但以理書第九章中但以理所經歷嘅同一種喚醒。根據兩位被分別為聖嘅見證人，但以理領悟到，佢整個生命都係上帝聖言中一個特定預言嘅應驗。嗰個預言將但以理指向所需要嘅補救之道，使佢可以為下一章即將臨到佢身上嘅事作好準備。同樣，當米勒派應驗咗十個童女嘅比喻時，佢哋亦都必須被喚醒，認識到第一次失望同遲延已經使佢哋陷入沉睡。所有先知都代表末後嘅日子。
The awakening of Daniel and the Millerites are two witnesses of an awakening of the one hundred and forty-four thousand in the last days.
但以理同米勒派嘅覺醒，乃係末後日子十四萬四千人覺醒嘅兩個見證。
“Jesus and all the heavenly host looked with sympathy and love upon those who had with sweet expectation longed to see Him whom their souls loved. Angels were hovering around them, to sustain them in the hour of their trial. Those who had neglected to receive the heavenly message were left in darkness, and God’s anger was kindled against them, because they would not receive the light which He had sent them from heaven. Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained. They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844. Light from the Word of God shone upon their position, and they discovered a tarrying time—‘Though it [the vision] tarry, wait for it.’ In their love for Christ’s immediate coming, they had overlooked the tarrying of the vision, which was calculated to manifest the true waiting ones. Again they had a point of time. Yet I saw that many of them could not rise above their severe disappointment to possess that degree of zeal and energy which had marked their faith in 1843.” Early Writings, 236.
「耶穌同埋天上全軍，都以同情同慈愛注視嗰啲懷着甘甜盼望、渴想見到佢哋心靈所愛之主嘅人。天使喺佢哋四圍盤旋，為要喺佢哋受試煉嘅時候扶持佢哋。至於嗰啲忽略接受天上信息嘅人，就被留喺黑暗之中；上帝嘅怒氣向佢哋發作，因為佢哋唔肯接受佢從天上差來畀佢哋嘅亮光。嗰啲忠心而失望嘅人，唔明白點解佢哋嘅主冇來，卻冇有被撇喺黑暗之中。佢哋再一次被引到聖經面前，去查考預言時期。主嘅手從嗰些數字上挪開，錯誤就得着解明。佢哋睇見預言時期延伸到1844年，而佢哋先前用來證明預言時期喺1843年結束嘅同一證據，反而證明預言時期係喺1844年終止。從上帝聖言而來嘅亮光照耀喺佢哋所處嘅境況上，佢哋便發現咗一段遲延嘅時期——『雖然遲延，還要等候；因為必然臨到，不再遲延。』喺佢哋熱愛基督立即降臨嘅心情中，佢哋忽略咗異象嘅遲延；而呢個遲延原是要顯明真正等候嘅人。於是，佢哋再次有咗一個時間點。然而，我見到佢哋當中有好多都唔能夠超越自己沉重嘅失望，以致唔能夠具有1843年標誌住佢哋信心嘅嗰種熱誠同力量。」《早期著作》，236頁。
In fulfillment of the parable, the Millerites “had overlooked the tarrying of the vision,” but they were “again” “led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained.” Daniel was led to the Bible and the “hand of the Lord” was removed from “the prophetic periods,” and when Daniel as a doer, not simply a hearer, by active faith proved that he understood the message of Jeremiah and Moses by fulfilling the directions given in Leviticus twenty-six as well as the remedy and resolution of the scattered condition of God’s people, then the “explanation,” was given to Daniel.
為應驗這比喻，米勒派「忽略了異象之遲延」，但他們「再次」「被引到他們的聖經那裏去查考先知性的時期。主的手從那些數字上挪開了，而那錯誤也得了說明。」但以理被引到聖經那裏，而「主的手」也從「先知性的時期」上挪開；當但以理作為一個遵行的人，而不單是聽道的人，藉着活潑的信心，照着利未記二十六章所賜的指示去實行，並且實現了關於神子民分散景況之補救與解決之道，從而證明他明白了耶利米和摩西的信息；那時，「說明」便賜給了但以理。
When the one hundred and forty-four thousand fulfill the tarrying time of the parable in its final and most perfect fulfillment in the last days, they will do so in a period of time when the “formation of the image of the beast” is their great test.
當十四萬四千人在末後日子、於此比喻最後且最完全的應驗中，滿足那等候的時期之時，他們乃是在一段時期之內如此行；在那時，「獸像的形成」乃是他們所面對的重大考驗。
We will continue these thoughts in the next article.
我哋將會喺下一篇文章繼續論述呢啲思想。
“‘When the fruit is brought forth, immediately he putteth in the sickle, because the harvest is come.’ Christ is waiting with longing desire for the manifestation of Himself in His church. When the character of Christ shall be perfectly reproduced in His people, then He will come to claim them as His own.” Christ’s Object Lessons 69.
「『果子一成熟，佢就立刻用鐮刀去收割，因為收成嘅時候到了。』基督懷着熱切嘅渴望，等候祂自己喺祂教會中嘅彰顯。當基督嘅品格喺祂子民身上得以完全重現之時，祂就會來接佢哋歸自己。」《基督比喻實訓》69頁。
“It is the darkness of misapprehension of God that is enshrouding the world. Men are losing their knowledge of His character. It has been misunderstood and misinterpreted. At this time a message from God is to be proclaimed, a message illuminating in its influence and saving in its power. His character is to be made known. Into the darkness of the world is to be shed the light of His glory, the light of His goodness, mercy, and truth.
「籠罩世界的，乃是對上帝誤解之黑暗。世人正在失去對祂品格的認識。這品格一直被人誤會、曲解。此時此刻，有一個信息要從上帝而來被宣告出來；這信息在其感化上乃是光照人的，在其能力上乃是拯救人的。祂的品格必須被顯明。在世界的黑暗之中，必有祂榮耀的光照射出來，就是祂良善、憐憫與真理之光。
“This is the work outlined by the prophet Isaiah in the words, ‘O Jerusalem, that bringest good tidings, lift up thy voice with strength; lift it up, be not afraid; say unto the cities of Judah, Behold your God! Behold, the Lord God will come with strong hand, and His arm shall rule for Him; behold, His reward is with Him, and His work before Him.” Isaiah 40:9, 10.
「呢個就係先知以賽亞以下說話所概述嘅工作：『報好信息給錫安的啊，你要登高山；報好信息給耶路撒冷的啊，你要極力揚聲；揚聲，不要懼怕，對猶大諸城說：看哪，你們的 神！看哪，主耶和華必以大能者臨到；祂的膀臂必為祂掌權；看哪，祂的賞賜與祂同在；祂的報應在祂面前。』以賽亞書 40:9, 10。」
“Those who wait for the Bridegroom’s coming are to say to the people, ‘Behold your God.’ The last rays of merciful light, the last message of mercy to be given to the world, is a revelation of His character of love. The children of God are to manifest His glory. In their own life and character they are to reveal what the grace of God has done for them.” Christ’s Object Lessons, 415.
「凡等候新郎來臨的人，都要向百姓宣告：『看哪，你們的上帝。』那慈憐之光的最後光輝，那要賜給世人的最後慈悲信息，乃是彰顯祂慈愛品格的啟示。上帝的兒女應當表明祂的榮耀。在他們自己的生活與品格上，他們要顯明上帝的恩典為他們所成就的是甚麼。」《基督比喻實訓》，415。