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.
在《启示录》第十章中，那里呈现了第一、第二位天使信息的历史；约翰，作为上帝末后的子民的象征，被预先告知在他所象征性地代表的那段历史中将会有一次失望经历，而那次失望正是第一、第二位天使信息历史中的一个要素，为试验他们的信心，这个要素对米勒派来说是被封住的。
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.
我先前从天上听见的那声音又对我说：你去，把那站在海上和地上的天使手里展开的小书拿过来。我就到那天使那里，对他说：把那小书给我。他对我说：拿着，把它吃尽；它必使你的肚子发苦，但在你口中要甜如蜜。我便从天使手里把那小书接过来，把它吃尽；在我口中果然甜如蜜，及至吃了，我的肚子就发苦了。启示录 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.
在第十节中，约翰象征了从1840年8月11日那位大能的天使手里拿着小书卷降下之时，直到1844年10月22日“大失望”的这段历史。在他象征性地呈现那段历史之前，“他从天上所听见的那声音”告诉他，当他吃下那小书卷时，“要使你的肚腹发苦，但在你口中却甜如蜜”。那苦涩的失望正是对米勒派信徒信心的考验，而在它到来之前让他们预先知道那场失望并非对他们最有益；但约翰所代表的末后的子民则被要求知道与这些事件之勾勒相关的事实，即第一位和第二位天使的信息的历史。
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.”
那段神圣的历史指出，末时之民将要遭遇一次考验，而且这次考验是基于某件事；在考验临到之前，对他们来说最好不要预先明白那件事；然而这并非与米勒派的经历完全相同，尽管它与第一、第二位天使所描绘的事件进程完全一致，因为“七雷”也代表“将按次序被揭示的未来事件”。
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.
虽然被要求认识米勒派的奠基性历史，上帝末时的子民将会应验与米勒派相同的事件序列，但那曾经考验米勒派、且对他们来说最好不要预先知道的事，对末时的子民来说将是一种不同的考验，而这不同的考验是由某个因素所引发的，该因素一直被封存，直到时候来到，犹大支派的狮子揭开耶稣基督启示的封印，而这一揭开发生在但以理书十一章四十节的隐秘历史之中。
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.”
被封住的内容原是为了考验神末日的子民，这场考验将与米勒派当年受考验的那个路标相一致；因为无论是在米勒派历史中的第一次应验，还是在末日中的最后一次应验，七雷都是“对事件的描绘”，“这些事件将按其次序被揭示”。
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.
人们一直未能认识到的是：正如约翰所代表的那段历史——从1840年8月11日带着小书卷的基督降临，直到1844年10月22日的“大失望”——同样的历史也在1844年4月19日第二位天使的降临中得以呈现。第一次失望可以理解为约翰的失望；他在1840年8月11日吃了那小书卷之后，于1844年4月19日遭遇了失望。当那次失望来到时，第二位天使降临，手里拿着一份“文书”。
“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.
又有一位大能的天使奉命降临地上。耶稣把一卷书交在他手中；他来到地上时就呼喊：“巴比伦倾倒了，倾倒了。”然后我看见那些失望的人又举目望天，带着信心和盼望等候他们主的显现。但许多人似乎仍处在一种昏沉的状态，如同睡着了一般；然而我仍能在他们的面容上看见深深忧伤的痕迹。那些失望的人从圣经中看出，他们正处在耽延时期，并且他们必须耐心等候异象的应验。引导他们在1843年仰望主的那些相同证据，也引导他们在1844年期待祂。然而我看见，大多数人不再具有1843年那种彰显他们信心的热忱。他们的失望已经挫伤了他们的信心。《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.
约翰在第十章所代表的米勒派历史，就是第一位天使和第二位天使的历史。第一位天使带着信息降临，第二位天使也带着信息降临，标志着各自历史的开始，这两段历史都以失望告终，尽管约翰更直接地展现了两位天使的整个历史。即便在1844年10月22日之后，当第三位天使带着信息来到之时，1863年的叛逆所带来的失望，为一个以信息开始而以失望结束的时期提供了第三个见证。
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日第三位天使运动的第一次失望，与米勒派的第一次失望相平行。正如在1844年，主用手遮盖了某些数字中的错误而将那时的真理封存，导致了米勒派的第一次失望，一项真理也被封存了。随后当那错误被理解时，这错误便被解封，因为犹大支派的狮子已经挪开了他的手。2020年7月18日的错误之所以发生，是由于拒绝承认他在1844年10月22日已经把手挪开，并宣告“不再有时日”。
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.
无论是非拉铁非运动中第一位天使的第一次失望，还是第三位天使之老底嘉运动的第一次失望，祂的手都代表着路标。1844年4月19日与2020年7月18日的失望带来了一个分散时期。那些曾在1840年8月11日或2001年9月11日被聚集起来的人被分散了，随后基督开始第二次聚集祂的子民。
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日起开始召聚祂的子民，因为正如基督的受洗所预表的，唯有当神圣的象征降临之时，祂才开始召聚祂的门徒，而不是在此之前。随后，经过一次分散之后，基督第二次召聚祂的子民。基督在祂受洗时开始召聚祂的门徒，而在十字架所造成的分散之后，祂又开始第二次召聚祂的门徒。始于2023年7月的第二次召聚这一预言性的事实，属于2020年7月18日所被封存之事的一部分，尽管它显然是米勒派历史中的一个要素。
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.
在但以理书十一章四十节中，无底坑上来的兽在2020年兴起，并毁掉了地上兽的两只角。2023年7月，主开始第二次聚集他末日的子民。聚集的过程在神圣的米勒派历史中有所体现，在那段历史里，有两个历史见证，见证他第二次聚集他的子民。这个聚集的过程是一个预言性的要素，一直被封住，直到2023年7月。第二次聚集他子民的工作，是在乌克兰战争的历史时期得以成就的，就在第八位总统（他是属那七位中的）第二次当选之前。
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，主将米勒派运动聚集起来，并以引入1843年图表作为这次聚集的标志；该图表于1842年5月出版。这幅图表代表了奠基性的信息，因为那时祂正在为米勒派的殿奠定根基。启示录第十章的天使于1840年8月11日降临，这与基督的受洗相对应；而受洗除其他意义外，也标志着基督开始拣选祂的门徒。
“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.
随着约翰、安德烈、西门、腓力和拿但业蒙召，基督教会的基础便开始奠定。约翰把他的两个门徒引到基督那里。随后，这两人中的一个安德烈找到了他的兄弟，并叫他到救主那里。后来腓力也蒙召，他便去寻找拿但业。《历代愿望》，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1798年的末时起，直到1840年8月11日所作的工作，代表了施洗约翰的工作；然而，当启示录第十章的天使降下之时，正如基督受洗时圣灵降临所预表的那样，主“聚集”了祂奠基的门徒。这两重见证表明，基督在2001年9月11日，当启示录第十八章的天使降下时，聚集了祂末时的子民；但正如米勒派一样，他们要接受那被封住的七雷中一个方面的考验，随后主将第二次聚集祂的子民。
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.
上帝末时子民的第二次聚集，始于《但以理书》十一章十一节末尾所代表的历史，就在普京战胜乌克兰之前，也就在第十二节之前，而在那一节中，俄罗斯和普京的预言性见证终结。因此，《但以理书》十一章十一节与《启示录》十一章十一节相对应，因为正是在那里，两位见证人复活。
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.
在米勒派的神圣历史中，主在1844年4月19日的失望之后开始第二次招聚祂的子民。那时主用以招聚祂子民的是一种认识：他们正在应验马太福音第二十五章十童女比喻中新郎迟延的时期，也应验了哈巴谷书第二章。为了使米勒派认识自己的光景并回转，他们必须认识到，自己是在上帝的预言之道中被描绘出来的。他们需要看见，自己是上帝的子民，与那些自称为祂子民的人形成对比。在招聚祂那些失望的子民时，祂提供了一个向列国竖立旌旗的例证，从而强调了祂真实却失望的子民与那些仅仅自称为祂子民的人之间的区别。
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，耶西的根必立作万民的旌旗；外邦人必寻求他，他安息之所大有荣耀。到那日，主必第二次伸手，救回自己百姓中所剩下的，就是从亚述、从埃及、从巴忒罗、从古实、从以拦、从示拿、从哈马，并从众海岛所剩下的人。他必为列国竖立旌旗，招聚以色列被赶散的人，又从地的四方聚集分散的犹大人。以赛亚书 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.
当先知耶利米被用来代表1844年4月19日感到失望的人时，他指出自己不再与“讥笑者的会众”为伍；这些人把1843年未应验的预言当作证据，指称耶利米所代表的人是假的先知。
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.
我没有坐在亵慢人的会中，也不欢乐；因你的手，我独自坐着，因为你使我满心愤恨。耶利米书15:17。
The “assembly of mockers” had cast out those represented by Jeremiah.
“亵慢人的会众”已经把耶利米所代表的人们赶出去了。
“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.
许多人被他们不信的弟兄所逼迫。为了保住他们在教会中的地位，有些人同意对自己的盼望保持沉默；但也有人觉得，对上帝的忠诚不容他们如此隐藏祂所托付给他们的真理。不少人仅仅因为表明自己对基督再来的信心，就被排除在教会的团契之外。对那些忍受这信心试炼的人来说，先知的话分外珍贵：“恨恶你们、因我的名把你们赶出去的弟兄曾说：‘愿主得着荣耀吧！’但祂必向你们显现，使你们喜乐，他们却要羞愧。”以赛亚书66:5。《大争论》，第372页。
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.”
当主向外邦人竖立旌旗之时，正是他第二次伸手，聚集他百姓的余民——以色列被赶散的人——的时候。他们不再坐在“亵慢人的会中”。
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”象征两条血脉——一条源自犹太教，与一条来自犹太教以外的血脉相结合——它不仅代表耶稣的血统，也象征神性与人性的结合；因为所举起的旌旗，代表一群人已经被永远盖印在神性与人性相结合的状态与经历之中，而这也在《但以理书》第十一章第十节中以“保障”这一符号得到体现。在第十节里，借着对“保障”（即头）的先知性理解，可以推知十四万四千人的盖印时期。在第十一节的历史以及乌克兰战争中，主第二次伸手，招聚那些曾经失望的被赶散者。
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，我们以但以理书第十一章的见证为框架，已经识别出在星期日法令之前，教皇体制对预言历史的侵入。我们已经看见由特朗普所代表的共和党之角的工作：他成了那“第八位，却属那七位”，并开始推进政教合一的工作。我们也有由马加比家族所代表的新教背道之角的路线。在那些经文所呈现的同一段历史中，我们应用七雷的路线；这也是十童女比喻的路线，用以标识十四万四千人的经历；同时也是三位天使的信息之线，勾勒出真正新教之角的工作。在那段历史中，真正新教之角的一项事件是第二次聚集。
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.
第二次聚集发生在第二位天使信息的历史中，也发生在1844年至1863年的第三位天使的历史中，由此在米勒派历史中确立了两个见证，表明主第二次伸手聚集他分散的羊群。
“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.
9月23日，主指示我，祂已经第二次伸手，要救回祂百姓的余民，并且在这聚集的时期必须加倍努力。在分散的时候，以色列受击打而被撕裂，但如今在聚集的时候，上帝要医治并缠裹祂百姓的伤处。在分散的时候，为传播真理所作的努力收效甚微，几乎无成或一无所成；但在聚集的时候，当上帝伸手要聚集祂的百姓时，传播真理的努力将有其预期的果效。众人都应在这工上同心合意，热心投入。我看出，任何人若以分散时期的事为例来规范我们现今在聚集时期的作法，是不对的；因为若上帝如今为我们所做的不比当时更多，以色列就永远不会被聚集。《早期著作》，第74页。
In the appendix to Early Writings, Sister White explains the comment just cited:
在《早期著作》的附录中，怀特姐妹解释了刚才引用的评论：
“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页所述主“第二次伸出祂的手，招聚祂百姓中所剩余的人”的异象，只是指曾经存在于那些盼望基督之人之间的合一与力量，以及祂已经开始再次联合并兴起祂的子民这一事实。早期著作，第86页。
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.
代表1840年8月11日至1844年10月22日的七雷之神圣历史，预表了从1844年10月22日直到1863年叛逆的神圣历史。一线接一线，第一段历史呈现出聪明童女的例证，第二条线所代表的则提供了愚拙童女的例证。这两段历史都始于一位天使降下，带来一则要被吃下的信息。在这两段历史中，天使的到来开启了一场考验的过程，导致了分散；到了1849年，怀特姐妹蒙指示，主又一次、也就是第二次伸出祂的手，这一次是要聚集那些在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.
他们曾因“大失望”而四散，正如1844年4月19日的智慧人因第一次失望而四散一样。第二次聚集表明，主“已经开始再次联合并兴起祂的子民”。在第二次聚集中，主的工作包括高举一面旌旗，这面旌旗在信息上彼此同心合一，并且其人性与祂的神性联合。这面旌旗的目的，是呼召神的另一群羊离开巴比伦；而这是借着男女看见这面旌旗而成就的。
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.
旌旗是由那些在星期日法令的试炼时期把自己的人性与基督的神性联合起来的人所组成的军队。因此，第二次的聚集表明“耶西的根”将被高举，承载路得的双重预言象征：她是一位外邦女子，被旌旗所聚集，并与波阿斯联合；而波阿斯既象征十四万四千人，也象征救赎主，他为路得付上赎价，是她的至近亲属。在道成肉身中，基督以神性与堕落的人性相联合，因而成为我们的至近亲属。被高举的旌旗，就是那些因这信息而联合的人；他们在星期日法令之前完成把自己的人性与基督的神性联合的工作。
We will continue this study in the next article.
我们将在下一篇文章中继续这项研究。
“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.
对圣经的欣赏会随着研读而增长。无论学生从哪个方面着手，他都会看到上帝无限的智慧和爱彰显出来。
“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.
犹太教制度的意义尚未被完全理解。在其礼仪与象征中，宏大而深邃的真理被隐约显明。福音是开启其奥秘的钥匙。借着对救赎计划的认识，其中的真理便向人开启，使人得以明白。我们本有特权，可以比我们现在所明白的多得多地理解这些奇妙的主题。我们当领会神的深奥之事。天使也渴望窥探那些真理；这些真理是向那些怀着忧伤痛悔的心查考神话语，并祈求那惟有祂能赐下的、更长、更宽、更深、更高之认识的人所启示的。
“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.
当我们临近这个世界历史的终结时，有关末后的预言尤其需要我们研究。新约圣经的最后一卷书充满了我们需要明白的真理。撒但蒙蔽了许多人的心思，使他们乐于抓住任何借口，不把《启示录》作为他们的研究对象。但基督借着祂的仆人约翰在这里宣告了末后的事，并且祂说：“念这书上预言的，和那些听见又遵守其中所记载的，都是有福的。”启示录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?
基督说：“认识你独一的真神，并且认识你所差来的耶稣基督，这就是永生。”约翰福音17:3。为什么我们没有意识到这种知识的价值？为什么这些荣耀的真理没有在我们心中炽热、在我们嘴唇上颤动，并且充满我们的全人？
“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.’
在将祂的话语赐给我们之时，上帝使我们得以拥有一切关乎我们得救所必需的真理。成千上万人从这些生命之泉汲水，然而供应仍不见枯竭。成千上万人将主常摆在他们面前，并且因着注视而变成与祂同样的形象。当他们述说祂的品格时，他们里面的灵如火焚烧，诉说基督对他们是什么，以及他们在基督眼中是什么。然而，这些寻求者仍未耗尽这些伟大而圣洁的主题。还会有成千上万的人可以参与探究救恩奥秘的工作。当人们默想基督的生平和祂使命的性质时，每一次探求真理的尝试都会有更分明的光芒照耀出来。每一次新的查考，都会显明比以往所展开的更深刻、更引人入胜的内容。这个主题是取之不尽的。对基督道成肉身、祂的赎罪牺牲与中保工作的研读，只要时间仍在，都将占据勤勉学者的心思；并且当他仰望那拥有无数岁月的天国时，他将惊叹说：“大哉，敬虔的奥秘！”
“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.
“在永恒中，我们将学到那些——若我们在此处曾得着本可获得的光照——本可以开启我们悟性的事物。救赎的主题将贯穿无尽的岁月，占据被赎之人的心灵、思想与口舌。他们将明白基督渴望向祂的门徒开启的真理，只是他们没有足够的信心去把握。直到永永远远，关于基督之完全与荣耀的全新景象将不断显明。贯穿无穷的时代，那位忠心的家主必从祂的宝库中取出新的和旧的东西。” 《基督的实物教训》，132-134。