On July 18, 2020, the first disappointment for God’s last-day reformatory movement arrived. It marked a waymark in the history of the third Woe, which is the history of the latter rain, and also the history of the sealing of the one hundred and forty-four thousand. That history has been represented by every reformatory movement of sacred history, and it was more specifically represented by the history of the Millerite movement, and illustrated by the parable of the ten virgins, and it represents the prophetic history which every prophet identified.
2020年7月18日，上帝末日改良運動个頭一趟失望臨到了。伊標誌了第三樣災个歷史裡向一個路標；第三樣災个歷史，就是晚雨个歷史，也是一十四萬四千人受印个歷史。該段歷史，已經畀聖史當中每一場改良運動所預表；更加具體个，是畀米勒派運動个歷史所預表，並且畀十個童女个比喻所闡明；伊也代表了每一位先知所指明个預言歷史。
July 18, 2020, represents the first disappointment of the movement, and as such it marks the arrival of the tarrying time in the parable of the ten virgins and Habakkuk. In the Millerite history the same evidence that led to their erroneous proclamation was seen to identify the true date. The tarrying time of the parable of the ten virgins was then seen as present truth, and that tarrying time was the same tarrying time in Habakkuk two. The parable of the ten virgins is repeated to the very letter, and that reality identifies that only those who were involved with the disappointment are candidates to either be a wise or foolish virgin.
2020年7月18号，表明该运动个第一场失望；因此，伊也标明《十个童女》个比喻搭《哈巴谷书》里所讲个迟延时期个来到。勒米勒派个历史当中，引导伊拉作出错误宣告个同样证据，后来反而显明了真正个日期。于是，《十个童女》个比喻里个迟延时期，就被看作现时真理；而该个迟延时期，也就是《哈巴谷书》第二章里个同一个迟延时期。《十个童女》个比喻要一字不差格再重复一遍；而该个事实表明，只有亲身经历过该场失望个人，才有资格成为聪明个童女，或是愚拙个童女。
The great body of Laodicean Adventism was tested by the arrival of the third Woe on September 11, 2001, and when the failed prediction of July 18, 2020 passed, Laodicean Adventism was left behind to drift aimlessly back toward Rome, as were the Protestants in Millerite history.
老底嘉复临信仰个广大整体，喺 2001 年 9 月 11 号第三样灾祸来到个辰光，经着了试验；及到 2020 年 7 月 18 号个失败预言过去之后，老底嘉复临信仰就被撇脱，茫茫然向罗马倒转去，正像米勒派历史里向个新教徒一样。
Not only did the Millerites identify the tarrying time as the fulfillment of the parable of the ten virgins, but they saw that in Habakkuk the command to wait for the vision, though it tarried, was the same prophetic waymark. Habakkuk then confirms that the vision that had been erroneously presented and which had produced the first disappointment was the vision that would “speak” at the end.
勿但米勒派认出“延迟个辰光”是《十个童女》个比喻应验，伊拉还看见《哈巴谷书》里向异象发出个命令——虽则异象迟延，总要等候——也就是同一样个先知性路标。阿末，《哈巴谷书》进一步证实：先前因错误传讲、并造成头一番失望个异象，正是到末后要“发言”个异象。
For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Habakkuk 2:3.
因為異象還有定辰；到末後伊必要發聲，決弗欺哄。雖然遲延，總要等候伊；因為伊必定要來，決弗再遲延。哈巴谷書 2:3。
The message that produced the first disappointment was the same message that was to be recognized as being fulfilled in the near future, but it was a message that was still based upon the previous prophetic arguments that were employed in the first erroneous proclamation.
造成頭一趟失望个信息，正是將來近期內要認出其應驗个同一信息；毋過，伊仍舊是建立勒先前个預言論證之上，也就是頭一回錯誤宣告所採用个該等論證。
In the Millerite history the former covenant people were first tested, thereafter the new covenant people were tested. The test began for the Protestants when the first angel of Revelation ten and the first angel of Revelation fourteen (for they are the same angel), descended on August 11, 1840. Their test concluded with the first disappointment and arrival of the second angel of Revelation fourteen.
㧯米勒派个历史里，先受试验个是前约个子民，随后受试验个是新约个子民。新教徒个试验，乃是启示录第十章个头一位天使同启示录第十四章个头一位天使（因为伊拉原是一位天使）于1840年8月11日降临辰光开始个。伊拉个试验，随着头一番失望并启示录第十四章第二位天使个来到而告结束。
In Millerite history the test for the Millerites began with the arrival of the second angel at the first disappointment and concluded with the arrival of the Midnight Cry, which Sister White portrays as a multitude of angels, who join the second angel. Under the power of the Holy Spirit, the Millerites who recognized and accepted the message of the Midnight Cry, were then separated from the Millerites who did not recognize the message that was falling all around them. On October 22, 1844, the third angel arrived and the vision that had tarried then spoke.
弥勒派个历史里向，给弥勒派个试验，是从第一回失望辰光第二位天使个来到开始，末后以半夜呼声个来到告终；怀爱伦姊妹描写该半夜呼声是一大群天使，伊拉来同第二位天使联合。靠圣灵个权能，凡认得并领受半夜呼声信息个弥勒派人，就从其余弗认得四面八方落来个信息个弥勒派人当中分分别别开去。到1844年10月22日，第三位天使来到，先前迟延个异象就开声讲话了。
In the history of the sealing of the one hundred and forty-four thousand, the former covenant people were first tested, then the new covenant people. The test began for Laodicean Adventism when the first voice of the angel of Revelation eighteen and the third angel of Revelation fourteen (for they are the same angel), descended on September 11, 2001. Their test concluded with the disappointment of July 18, 2020.
㑚一十四萬四千人受印个歷史當中，先受試驗个係前約之民，後受試驗个係新約之民。對老底嘉个復臨信徒講，當啟示錄十八章天使个頭一道聲音，同啟示錄十四章第三位天使个聲音（因為伊拉原係同一位天使），佇二〇〇一年九月十一號降臨个辰光，伊拉个試驗就開始了。伊拉个試驗，佇二〇二〇年七月十八號个失望當中告終了。
In the movement of the third angel, the test for the one hundred and forty-four thousand began with the arrival of the first disappointment, and will conclude with the arrival of the message of the Midnight Cry. Under the power of the Holy Spirit those who now recognize and accept the message of the Midnight Cry, are then separated from the foolish and wicked who did not recognize the multifaceted message that is now falling all around them.
勒第三位天使个运动里，一百四十四千人个试验，是自头一趟失望来到辰光开始个，也要到半夜呼声个信息来到辰光方才结束。靠圣灵个权能，现今认得并领受半夜呼声信息个人，就此从那些愚拙邪恶个人当中分别出来；后者弗曾认得今朝正四面八方临到伊拉身边个多方面信息。
At the soon-coming Sunday law, the second “voice” of the angel of Revelation eighteen speaks, which is also the vision that “tarried” speaking. It also represents the third angel’s message that “swells” to the loud cry.
到快要臨到个禮拜日法之時，啟示錄十八章天使个第二道「聲音」就發言，伊也就是該個「遲延」開聲个異象。伊同樣表明第三位天使个信息，「膨脹」成為大聲呼喊。
The Midnight Cry is represented as many angels that join with the previous angel. The message of the Midnight Cry has several elements that contribute to the entire message, and angels are symbols of messages. In Millerite history the pioneer identified as leading out in bringing the message of the true Midnight Cry together was Samuel S. Snow. In that history it is well documented that Snow’s understanding of the message of the Midnight Cry developed over a period of time.
半夜个呼喊表明为许多天使，伊拉搭前头个天使一道。半夜个呼喊个信息有几许要素，拉成全个信息；而天使乃信息个表号。正在米勒派个历史当中，先驱所认定、领头把真实个半夜呼喊信息汇拢带出来个，乃撒母耳·S·斯诺。正在该段历史里，关于斯诺对半夜呼喊信息个领会，乃经过一段辰光逐步发展起来个，这层有充分个文献记载。
That history is repeated to the very letter, and the message of the final Midnight Cry has been publicly developing since the end of July, 2023. It is not simply the message of Islam, but it also includes the message of the sealing of the one hundred and forty-four thousand. It includes the revelation that the two horns of the earth beast, both go through a “death and resurrection”, as they parallel the image of the beast, that in the same history fulfills the prophetic riddle that “the eighth is of the seven”. It includes the revelations associated with the “hidden history” of the Seven Thunders, and it fulfills the prophetic riddle of the “stone” that was rejected becoming “the head of the corner”, as the “seven times” of Leviticus twenty-six is revealed to be the thread that weaves all the truths of Miller’s history together, with the truths that were unsealed at the time of the end in 1989. The Psalmist says it this way:
迭段歷史，乃至於一字一句攏再重演；末後半夜呼喊个信息，自二〇二三年七月底以來，已經公開發展。迭弗單單是伊斯蘭个信息，伊也包含十四萬四千人受印个信息。伊包含迭樣个啟示：地獸个兩隻角，兩者攏經過一場「死亡與復活」；伊拉與獸像相對應，並且在同一段歷史當中，應驗預言个謎語，就是「第八也是出於那七个」。伊也包含與「七雷」个「隱藏歷史」有關个諸般啟示；並且伊應驗關於「石頭」个預言謎語——就是彼塊受人棄絕个石頭，反倒成了「房角个頭塊石頭」——因為《利未記》二十六章个「七次」，現今顯明為貫穿米勒歷史一切真理个線索，並與一九八九年末時所開封个諸真理交織為一。詩篇作者是按呢講个：
The stone which the builders refused is become the head stone of the corner. This is the Lord’s doing; it is marvellous in our eyes. This is the day which the Lord hath made; we will rejoice and be glad in it. Psalms 118:22–24.
匠人所棄絕个石頭，已經成了房角个首石。迭是主所成个；㑚伲看見，覺得希奇。迭一日是主所定个日子；㑚伲要喺其中歡喜快樂。詩篇 118:22–24。
The “stone”, which was the first “jewel” William Miller discovered (and jewels are stones), is the “day which the Lord hath made.” It has been shown in previous articles that the structure, and the words of the Sabbath commandment are identical to the structure to the sacred cycle of seven, as set forth in Leviticus chapter twenty-five. Resting on the seventh day typified the land resting on the seventh year, and when the two commandments are considered in this fashion, they provide a witness that a day represents a year in Bible prophecy.
个“石头”，就是威廉·米勒所发现个第一颗“宝石”（宝石也是石头），乃是“耶和华所造成个日子”。前头个文章已经表明，安息日诫命个结构搭搭词句，交《利未记》第二十五章所陈明个神圣七重循环个结构，是一式一样个。第七日个安息，预表土地到第七年个安息；当用迭种方式来看迭两条诫命辰光，伊拉就作出一个见证：到《圣经》预言里，一日是代表一年个。
They also show that the understanding that Miller proclaimed concerning God’s indignation of “seven times,” in Leviticus twenty-six is represented as “a day”, for the Lord made the sacred cycle of seven years, as certainly as He made the heavens and earth in six days, and rested the seventh.
伊拉阿表示，米勒所宣講、關於《利未記》二十六章內上帝忿怒个「七次」之理解，係用「一日」來表明个；因為主設立七年个聖周期，正如伊用六日創造天地、到第七日安息一樣確定無疑。
When Jesus concluded the parable of the vineyard He asked a question to the Pharisees.
耶穌講完葡萄園个比喻辰光，伊向法利賽人發問了一個問題。
When the lord therefore of the vineyard cometh, what will he do unto those husbandmen? They say unto him, He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons. Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder. And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them. Matthew 21:40–45.
所以葡萄园个主来个辰光，要对迭班园户做啥？伊拉对伊讲：伊必要惨惨然灭绝迭班恶人，也要将葡萄园租拨别样园户；迭班园户要按时交还果子拨伊。耶稣对伊拉讲：经上所记个，㑚从来呒没念过么？“匠人所弃个石头，反倒做了房角个头块石头；迭是主所做个，在我拉眼中看为希奇。”所以我对㑚讲，神个国要从㑚拉手里夺去，赐拨一国，就是能结出其果子个。凡跌倒勒迭块石头上个，必要跌碎；迭块石头若落勒啥人身上，就要把伊碾得粉碎。祭司长同法利赛人听见伊个比喻，就看出来伊是指着伊拉讲个。马太福音 21:40–45.
The parable of the vineyard is the parable of the former chosen people being passed by, and the kingdom being given to a new chosen people. The “stone” which was rejected according to Jesus, is the “stone” that either saves or destroys, based upon how it is received. The “stone” must be a biblical truth in the context employed by Jesus, for it has the ability to bring forth righteous fruit, and the righteousness of Christ is only produced in men and women when they receive His Word of truth.
葡萄园个比喻，乃是讲从前蒙拣选个百姓被撇过，国度赐拨一个新蒙拣选个百姓。照耶稣所讲，个块“石头”，就是人所弃绝个“石头”；伊或能拯救，或能毁灭，全在乎人哪能领受伊。照耶稣所用个上下文来看，个块“石头”必定是一项圣经真理；因为伊有能力结出公义个果子，而基督个公义，也只有当男男女女领受伊真理个道辰光，才会在佢拉身上生发出来。
Sanctify them through thy truth: thy word is truth. John 17:17.
求儂用儂个真理使伊拉成聖；儂个道就是真理。約翰福音 17:17。
The “stone” is a doctrine that is either accepted or rejected, and Jesus is the Word, and in the book of Acts, Peter identifies the “stone” as Christ.
个“石头”乃是一项道理，人或者接受，或者弃绝；耶稣就是道。并且㑚《使徒行传》里，彼得指出个“石头”就是基督。
Be it known unto you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, even by him doth this man stand here before you whole. This is the stone which was set at nought of you builders, which is become the head of the corner. Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved. Acts 4:10–12.
當叫儂眾人並以色列百姓攏曉得：站勒儂面前許個得痊癒个儂，乃是靠拿撒勒人耶穌基督个名；伊就是儂拉釘勒十字架浪向个，神卻叫伊對死人中復活。伊就是儂做工匠个人所看輕个石頭，倒轉來成了房角个頭塊石頭。除伊以外，並無別个拯救；因為勒天下人間，無賜下別个名，我儂可以靠仔得救。使徒行傳 4:10–12。
And then in first Peter, he takes the symbolism of the “stone,” even further, but he keeps it in the same context of the passing-by of a former covenant people and the selection of a new chosen people, who as he states, “in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy.”
落后勒《彼得前书》里向，伊拿“石头”个预表推得还要深一层；不过，伊还是摆勒同一样个脉络里向，就是先前盟约百姓个经过退去，以及一班新蒙拣选个百姓个被拣出；照伊所讲：“从前弗是一班百姓，如今却是 神个百姓；从前未曾蒙怜悯，如今却蒙了怜悯。”
To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed. 1 Peter 2:4–8.
到伊面前来，伊乃是活个石头，虽然实在予人所弃绝，却是 神所拣选、所宝贵个。侬众人也像活个石头，受建造成为属灵个房屋，成为圣洁个祭司班，借着耶稣基督献上属灵个祭物，是 神所悦纳个。所以经上也有记着说：“看哪，我把所拣选、所宝贵个房角首石安放勒锡安；信靠伊个人，断弗会蒙羞。”所以，对侬众个信个人来讲，伊是宝贵个；不过对弗顺从个人来讲，“匠人所弃绝个石头，反倒成了房角个头块石头”，又成了“绊脚个石头，叫人跌倒个磐石”；伊拉因弗顺从这道，就绊跌；伊拉也正是为此被派定个。彼得前书 2:4–8。
Peter says of the former chosen people, “unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed.”
彼得论到从前蒙拣选个百姓讲：“对拨些弗顺服个人，匠人所弃绝个石头，反倒成了房角头块石；又成了绊脚个石头，得罪人个磐石。伊拉因弗顺服道，故此绊跌；伊拉本来也是派定到此个。”
Jesus is represented by every sacred illustration of the foundation.
耶穌喺一切關乎根基个神聖表號裡向人顯明。
For other foundation can no man lay than that is laid, which is Jesus Christ. 1 Corinthians 3:11.
因為除咾所立个根基以外，無沒人再會立別樣个根基；迭個根基就是耶穌基督。哥林多前書 3:11。
The foundation the Millerites built was the Rock of Ages (the Stone).
米勒派所建造个根基，就是萬古磐石（个石頭）。
“The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.
“警告已经来到：凡会扰乱我众信仰根基个物事，一概弗许可进来；我众自从1842年、1843年并1844年个信息来到以来，就是在此根基上建造个。我就在此信息里；并且自那时起，我一直立在世界面前，对上帝所赐给我众个亮光忠心弗贰。我众并无意思要把脚从那个平台上挪开；当日复一日，我众以恳切个祷告寻求主、寻求亮光个辰光，我众个脚就是摆在其上个。侬想，我会放弃上帝所赐给我个亮光么？此亮光要像万古磐石一样。自从赐给我以来，一直在引导我。”《Review and Herald》，1903年4月14日。
The first jewel Miller discovered that became part of the Millerite foundation, which is as the Rock of Ages, was the “seven times” of Leviticus twenty-six, and the “seven times,” was the first foundational truth to be set aside by those Millerite pioneers who had just built the Millerite foundation. It was the builders that were to reject the foundational stone. That “stone,” which typifies Christ, is also the day which the Lord made, for he made the seventh day as a day of rest, and the seventh year as a year the land would rest. In 1863, the foundation stone was rejected, but it is to be made the “head of the corner” and the “stone of stumbling” for the disobedient.
米勒所發見、後來成爲米勒派根基之一寶石个頭一樣，就是《利未記》二十六章个「七時」；而此「七時」，正是剛剛建立起米勒派根基个該批米勒派先驅，頭一個擱棄个根基真理。將要棄絕根基石个，正是該班建造的人。此個「石頭」預表基督，也就是主所造个日子；因爲伊造第七日做安息个日子，也造第七年做土地安歇个年。到了一八六三年，根基石被棄絕了；但是此石終究要成爲「房角个頭塊石頭」，也要成爲悖逆之人个「絆腳石」。
The message of Islam of the third woe is the theme for the reform movement of the one hundred and forty-four thousand, and the testing process began when the angel of Revelation eighteen descended, as the great buildings of New York City were thrown down on September 11, 2001. Adventism was silent concerning the prophetic identification that September 11, 2001, was the arrival of the “day of the east wind.” On July 18, 2020, they were left behind as the two witnesses of Revelation chapter eleven, were slain in the streets of that great city. The test of Adventism was over, and the test for those who had professed to recognize the message of Islam was under way.
第三樣災禍个伊斯蘭信息，乃是一十四萬四千人改革運動个主題；當《啟示錄》十八章个天使降下、紐約城个高大建築於二〇〇一年九月十一日被拋倒之時，試驗个過程便開始了。復臨信仰對於先知性个辨認保持沉默，弗曾承認二〇〇一年九月十一日乃是「東風之日」个來到。到二〇二〇年七月十八日，佢拉被撇下，正如《啟示錄》第十一章个兩個見證人在那大城个街市上被殺一樣。復臨信仰个試驗已經結束，而對於那些自稱認識伊斯蘭信息之人个試驗，卻正在進行。
After laying dead in the streets until the end of July, 2023, the dead dry bones were then aroused by the first message of Ezekiel. The second message of Ezekiel is the message of the four winds of Islam of the third Woe, representing the progressive unsealing of the message of the Midnight Cry, which is the vision that tarried, and the theme of the entire period of the movement. Various truths were then unsealed, for the message of the Midnight Cry represents a multifaceted message. The first truth that confronted the dead dry bones was the first truth rejected by Laodicean Adventism, and it represents the truth that marks the transition of Laodicea unto Philadelphia.
到2023年7月底为止，死脱骨一迳横陈勒街路浪；随后，伊等就因以西结个第一道信息而被唤醒。以西结个第二道信息，就是第三样灾祸里伊斯兰个四风之信息，表明半夜呼喊之信息渐次启封；该信息就是“迟延个异象”，也是整个运动时期个主题。随后，各样真理陆续被启封，因为半夜呼喊个信息原是多方面个信息。头一项直面死脱骨个真理，就是老底嘉复临信仰所拒绝个头一项真理；伊也表明老底嘉转入非拉铁非个那项真理。
The truth is the sealing message, and therefore needs to be settled into both intellectually and also spiritually. It is not enough to recognize the period the two witnesses were dead in the street is a symbol of the scattering of the “seven times,” it also requires an experiential acceptance of the truth.
真理就是蓋印个信息，所以必須喺理智方面並且喺靈性方面攏安定落去。單單認得兩個見證人倒斃喺街路个時期，是「七次」分散个象徵，還弗夠；還需要對真理有經歷上个接受。
Miller’s jewels, which represents the truths unsealed at the time of the end in 1798, become a test for the virgins of the last days. The experience of settling into the truth “spiritually” is represented by Miller’s first jewel, and the “intellectual” settling into the truth is represented by the message of Islam of the third woe. The calling for repentance and confession represented by the “seven times,” identifies a work that is carried out in conjunction with Christ in the Most Holy Place, and is represented by the “mareh” vision.
米勒个珠宝，表明一七九八年末时所启封个真理，成为末后日子童女个试验。于真理中“属灵”安定下来个经历，由米勒个头一个珠宝所表明；而于真理中“理智上”安定下来，则由第三样灾祸之伊斯兰个信息所表明。由“七次”所表明个呼召人悔改并认罪，指出一项同基督一道于至圣所中进行个工作，并由“mareh”异象所表明。
The “intellectual” understanding of Islam of the third Woe is represented by the “chazon” vision, and both are required for those who will be sealed. In 1863, Laodicean Adventism chose to rebuild Jericho, and left its work of restoring Jerusalem. Jericho is a symbol of affluence as also represented by the Laodicean blindness.
第三樣災禍對伊斯蘭个「理智性」認識，係由「chazon」異象所表明个；而這兩樣，對於將要受印个人，攏是必需个。到 1863 年，老底嘉个復臨信仰揀選重建耶利哥，離開了恢復耶路撒冷个工作。耶利哥係富足个表號，也正如老底嘉个瞎眼所表明个一樣。
“One of the strongest fortresses in the land—the large and wealthy city of Jericho—lay just before them, but a little distance from their camp at Gilgal. On the border of a fertile plain abounding with the rich and varied productions of the tropics, its palaces and temples the abode of luxury and vice, this proud city, behind its massive battlements, offered defiance to the God of Israel. Jericho was one of the principal seats of idol worship, being especially devoted to Ashtaroth, the goddess of the moon. Here centered all that was vilest and most degrading in the religion of the Canaanites. The people of Israel, in whose minds were fresh the fearful results of their sin at Beth-peor, could look upon this heathen city only with disgust and horror.” Patriarchs and Prophets, 487.
此地最坚固个保障之一——又大又富个城耶利哥——就摆勒伊拉拉面前，离开伊拉勒吉甲个营地只有一点点路。伊坐勒一爿肥沃平原个边上，热带各种丰富出产极其繁盛；城里个宫殿搭庙宇，都是奢华搭邪恶个住处。此座骄傲个城，凭着伊厚重个城垣，公然向以色列个上帝挑战。耶利哥是拜偶像个主要中心之一，特别奉亚斯她录——月亮个女神。迦南人宗教里一切最卑污、最败坏个事体，都集中勒此地。以色列百姓，心里还新鲜记得伊拉勒伯毗珥所犯个罪所带来个可怕后果，看着此座外邦城，只会生出厌恶搭惊骇。先祖与先知，487。
The “stone” the builders rejected in 1863, as they rebuilt Jericho, was the “seven times” that in the last days would become the truth (jewel), that becomes “the head of the corner”, for it is the truth that weaves together the beginning of Adventism in the movement of the Millerites, with the end of Adventism in the movement of the one hundred and forty-four thousand. That jewel, which is the “seven times,” is also “the day which the Lord made”, and it is Christ himself, for He is the Word, and He is “Truth.” The subject of Islam is the theme which produces the cleansing of both the former and new chosen people, and the two-fold cleansing began on September 11, 2001, which was “the day of the east wind”. In that day the watchmen were to sing the very same song Christ sang, when He proclaimed the parable of the vineyard. The one hundred and forty-four thousand sing the song of Moses (the “seven times”), and the song of the Lamb.
1863年，當佢拉重建耶利哥辰光，匠人所棄絕个「石頭」，就是末後日子會成為真理（寶石）个「七倍」；此真理成為「房角个頭塊石」，因為正是此真理，將復臨運動个起頭——米勒派个運動——同復臨運動个末了——十四萬四千人个運動——編織連結起來。該顆寶石，就是「七倍」，也就是「耶和華所造个日子」，並且就是基督自家，因為佢是道，佢也是真理。伊斯蘭个題目，是帶來舊選民同新選民兩下潔淨个主題；這雙重潔淨開始於2001年9月11日，也就是「東風个日子」。到該日，守望者應當唱出基督宣講葡萄園比喻時所唱个同一首歌。十四萬四千人唱摩西之歌（即「七倍」），也唱羔羊之歌。
And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God. And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints. Revelation 15:2, 3.
我又看见像玻璃海，搀杂着火；还有得胜了兽、兽像、兽个印记，并伊名字个数目个人，侪立勒玻璃海上，拿着上帝个琴。伊拉唱上帝仆人摩西个歌，也唱羔羊个歌，说：主上帝，全能者啊，侬个作为广大奇妙；圣徒个王啊，侬个道路公义真实。启示录 15:2, 3.
The “Lamb” is Christ who was slain, and He was slain in the midst of twenty-five hundred and twenty days, thus threading together the sacrifice of His life and blood (where He confirmed the covenant), together with Moses’ “quarrel of His covenant,” in Leviticus twenty-six. The song of Moses and the Lamb is the song of the chazon of prophetic history and the song of the mareh of His “appearance”. It is the song of an intellectual and spiritual understanding as represented by the two visions of Daniel chapter eight. It is the song of a covenant people being judged and passed by, while a new chosen people are selected. The selection process, and therefore the song began on September 11, 2001.
「羔羊」就是俾杀个基督，伊俾杀是发生勒二千五百二十日个当中，因此将伊生命搭血个献祭（伊勒该辰光坚立了约），搭《利未记》二十六章里摩西所讲个「伊之约个争讼」，穿连做一体。摩西搭羔羊个歌，就是预言历史之 chazon 个歌，也就是伊之「显现」之 mareh 个歌。此乃一首关乎理性搭属灵理解个歌，正如《但以理书》第八章里两幅异象所表明个一样。此乃一首关乎立约之民受审判并被越过，而同时另有一班新拣选之民俾拣选出来个歌。该拣选个过程，因此也是该歌，是从 2001 年 9 月 11 日开始个。
He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him? In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Yet the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness: there shall the calf feed, and there shall he lie down, and consume the branches thereof. When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will show them no favour. And it shall come to pass in that day, that the Lord shall beat off from the channel of the river unto the stream of Egypt, and ye shall be gathered one by one, O ye children of Israel. And it shall come to pass in that day, that the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the Lord in the holy mount at Jerusalem. Isaiah 27:6–13.
雅各个后裔要扎根；以色列要开花发芽，用果子充满天下。伊曾击打伊个人，敢是像伊击打那些击打伊个人一样么？抑是伊被杀戮，敢是照着伊所杀戮之人个杀戮么？当伊发旺个辰光，侬必按分量与伊争辩；东风个日子，伊收住伊猛烈个风。所以，雅各个罪孽要因此得洁净；除去伊个罪，这就是全部个果效：就是伊使祭坛个石头都像打碎个白垩石一样；亚舍拉同日像都立勿住。然而坚固个城必要荒凉，居所必要撇下，留得像旷野一样；牛犊要勒里吃草，也要勒里躺下，吃尽其中个枝条。枝子若枯干了，就要折断；妇人要来拿去烧火；因为这是无明白个百姓，所以造伊个主勿怜恤伊，塑成伊个主也勿施恩与伊。到那日，耶和华要从大河个水道直到埃及小河，将谷粒打落；以色列个子民哪，侬拉要一个一个地被收集。到那日，必有大号吹响；那些勒亚述地将要灭亡个人，并那些勒埃及地被赶散个人，都要来，勒耶路撒冷个圣山上敬拜耶和华。以赛亚书 27:6–13。
Rightly understood these verses are identifying September 11, 2001, until the soon-coming Sunday law. Verse six identifies the entire history, by identifying the beginning of the plant which takes root, then blossoms and buds, and eventually fills the earth with fruit. The fruit that fills the earth does so during the “hour,” which is the Sunday law crisis. While Christ is then gathering his fruit into his garner, he is also bringing judgment upon Babylon. The judgment that occurs during the time when the earth is filled with fruit is represented in verse seven, when the two questions are asked, “Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him?”
正当地明白，这几节经文所指出个，是从 2001 年 9 月 11 日，一直到将要快快来到个星期日法。第六节藉着指出该植物个起头——先扎根，后开花发芽，末后终至以果子充满全地——来标明整个历史。充满全地个果子，是在“那一时辰”当中成就个；“那一时辰”就是星期日法个危机。当基督彼时将伊个果子收聚入伊个仓里个辰光，伊同时也正在向巴比伦施行审判。发生于全地被果子充满之时个审判，在第七节里有所表明；彼时提出了两个问题：“主击打他们，岂像人击打那些击打他们个人一样么？他们被杀戮，岂像被他们所杀戮个人遭杀戮一样么？”
Then in verse eight, the sprinkling of the latter rain is marked with the expression, “In measure.” What causes the plants to shoot forth is the rain, and when the beginning of the latter rain is marked, it is marked as beginning “in measure, when it shooteth forth.” When the latter rain begins, it is poured out “in measure”, for it is not poured out without measure if the harvest is a mixture of true and false.
到第八節，後雨个灑下用「有分量」个話來標明。使植物發芽生長个是雨；後雨開始个辰光，也就標明佢是「有分量」个開始，「當佢發出个時候」。後雨起首个時候，是「有分量」咁澆下來个，因為若收成還是真假摻雜个，就弗會是無分量咁傾倒下來。
“Every truly converted soul will be intensely desirous to bring others from the darkness of error into the marvelous light of the righteousness of Jesus Christ. The great outpouring of the Spirit of God, which lightens the whole earth with his glory, will not come until we have an enlightened people, that know by experience what it means to be laborers together with God. When we have entire, whole-hearted consecration to the service of Christ, God will recognize the fact by an outpouring of his Spirit without measure; but this will not be while the largest portion of the church are not laborers together with God. God cannot pour out his Spirit when selfishness and self-indulgence are so manifest; when a spirit prevails that, if put into words, would express that answer of Cain,—‘Am I my brother’s keeper?’ If the truth for this time, if the signs that are thickening on every hand, that testify that the end of all things is at hand, are not-sufficient to arouse the sleeping energy of those who profess to know the truth, then darkness proportionate to the light which has been shining will overtake these souls. There is not the semblance of an excuse for their indifference that they will be able to present to God in the great day of final reckoning. There will be no reason to offer as to why they did not live and walk and work in the light of the sacred truth of the word of God, and thus reveal to a sin-darkened world, through their conduct, their sympathy, and their zeal, that the power and reality of the gospel could not be controverted.” Review and Herald, July 21, 1896.
“凡真正归正个灵魂，必切切渴望将别人从谬误个黑暗里领出来，进入耶稣基督公义个奇妙光明。上帝之灵个大浇灌，就是以伊个荣耀照亮全地个辰光，断不会来到，直等到我拉有一班蒙光照个子民，晓得凭亲身经历，啥个叫做与上帝同工。等到我拉全然、全心全意奉献于基督个服事，上帝就要以祂之灵无限量个浇灌来承认此事；但是，只要教会里最大一部分还弗是与上帝同工个，这事就弗会发生。自私自利并放纵己欲如此显明个辰光，上帝弗能浇灌祂个灵；若有一种灵盛行，若把伊说出口，就不过是该隐个回答——‘我岂是看守我兄弟个吗？’若现今时代个真理，若四面八方愈来愈密集、见证万物个结局已近在眼前个种种兆头，还弗足以唤醒那些自称晓得真理之人沉睡个精力，那么，与已经照耀彼等个光相称个黑暗，就要临到这些灵魂。到最后清算个大日，关于伊拉个冷淡，伊拉在上帝面前断无丝毫可作辩解个形迹。伊拉也绝无任何理由可以提出，说明为啥伊拉弗照着上帝圣言之神圣真理所赐个光来生活、行事、作工，并借着伊拉个行为、同情与热心，向一个被罪恶黑暗所笼罩个世界显明：福音个能力同现实，实在是弗可驳倒个。”《Review and Herald》，1896年7月21日。
Sister White identifies the passage as the point when the angel of Revelation descends, for she says, “the great outpouring of the Spirit of God, which lightens the whole earth with his glory.” In another passage we have often cited in these articles, she identified that when “the great buildings of New York” “are thrown down,” “Revelation chapter eighteen, verses one through three will be fulfilled.”
怀爱伦姊妹指出，这段经文就是启示录里个天使降临辰光，因为伊讲：“上帝圣灵个大大浇灌，要用伊个荣耀照亮全地。” 另有一段话，我拉喺这些文章里常常援引个，伊指出，当“纽约个高大建筑” “被倾覆” 个辰光，“启示录第十八章一节到三节就要应验。”
We will continue these thoughts in the next article.
阿拉将会勒下一篇文章里继续讲述这兜思想。
Now will I sing to my wellbeloved a song of my beloved touching his vineyard. My wellbeloved hath a vineyard in a very fruitful hill: And he fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also made a winepress therein: and he looked that it should bring forth grapes, and it brought forth wild grapes. And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard. What could have been done more to my vineyard, that I have not done in it? wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes? And now go to; I will tell you what I will do to my vineyard: I will take away the hedge thereof, and it shall be eaten up; and break down the wall thereof, and it shall be trodden down: And I will lay it waste: it shall not be pruned, nor digged; but there shall come up briers and thorns: I will also command the clouds that they rain no rain upon it. For the vineyard of the Lord of hosts is the house of Israel, and the men of Judah his pleasant plant: and he looked for judgment, but behold oppression; for righteousness, but behold a cry. Isaiah 5:1–7.
如今我要为我所亲爱个，唱一首关乎伊葡萄园个歌。我所亲爱个，有一爿葡萄园，在一座极肥美个山冈浪；伊四围筑起篱笆，拣去其中个石头，栽种上等个葡萄树，在园当中造了一座楼，也在其中凿了酒榨；伊指望伊结葡萄，伊反倒结出野葡萄。现在，耶路撒冷个居民，犹大个众人哪，请侬哚在我搭我个葡萄园之间，断定是非。还有啥事可为我个葡萄园做个，是我弗曾在其中做个呢？为何我指望伊结葡萄，伊反倒结出野葡萄呢？现在来罢，我要告诉侬哚我将怎样待我个葡萄园：我要撤去伊个篱笆，使伊被吞灭；拆毁伊个墙垣，使伊被践踏。我必使伊荒废；弗再修剪，也弗再锄掘；荆棘蒺藜倒要滋生；我也必吩咐云彩，弗再降雨在伊上头。因为万军之耶和华个葡萄园，就是以色列家；犹大人就是伊所喜爱个栽种。伊指望公平，哪晓得却是暴虐；指望公义，哪晓得却是冤声。以赛亚书 5:1–7。