The seven thunders represent the history of 1798, through to October 22, 1844. That history was typified by the last seven kings of the kingdom of Judah, from Manasseh in 677 BC through to Zedekiah in 586 BC.
七雷所表个，乃是自1798年起，直到1844年10月22日个历史。该段历史，预表于犹大国末后七王个历史，自公元前677年玛拿西起，直到公元前586年西底家为止。
In the sacred reform lines, a characteristic of the empowerment of the first angel is a symbol which identifies something that is worldwide. On August 11, 1840, the first angel’s message was empowered and the message was then carried to every mission station in the world.
勒聖潔改革个脈絡當中，頭一位天使所得權能个一項特徵，係一個象徵，用來標明某樣物事係普天下个。1840年8月11號，頭一位天使个信息得着權能，隨後這信息就傳到世界各地个每一處佈道站。
“The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world.” The Great Controversy, 611.
「1840–44年个复临运动，实在是上帝权能个荣耀显现；第一位天使个信息，传到世界各处个传道站。」《善恶之争》，611页。
Prophetically at that time, the angel of Revelation ten descended and placed one foot on the earth and the other on the sea. Sister White identified that as a symbol of the worldwide extent of the message.
按預言講，到嗰辰光，《啟示錄》第十章个天使降落，一隻腳踏勒地上，另一隻腳踏勒海上。懷姐妹指出，伊個乃是信息普及全世界範圍个象徵。
“The angel’s position, with one foot on the sea, the other on the land, signifies the wide extent of the proclamation of the message. It will cross the broad waters and be proclaimed in other countries, even to all the world.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
“該位天使个姿勢，一隻腳踏勒海上，另一隻踏勒地上，表明此信息宣告个廣大範圍。伊要越過遼闊个眾水，也要勒別國受著宣告，甚至傳到全世界。”《基督復臨安息日會聖經註釋》，第7卷，971。
Cyrus’s proclamation of the first decree was a worldwide decree.
居魯士所宣告个頭一道詔令，係一道向普天下頒布个詔令。
Now in the first year of Cyrus king of Persia, that the word of the Lord by the mouth of Jeremiah might be fulfilled, the Lord stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying, Thus saith Cyrus king of Persia, The Lord God of heaven hath given me all the kingdoms of the earth; and he hath charged me to build him an house at Jerusalem, which is in Judah. Who is there among you of all his people? his God be with him, and let him go up to Jerusalem, which is in Judah, and build the house of the Lord God of Israel, (he is the God,) which is in Jerusalem. And whosoever remaineth in any place where he sojourneth, let the men of his place help him with silver, and with gold, and with goods, and with beasts, beside the freewill offering for the house of God that is in Jerusalem. Then rose up the chief of the fathers of Judah and Benjamin, and the priests, and the Levites, with all them whose spirit God had raised, to go up to build the house of the Lord which is in Jerusalem. Ezra 1:1–4.
波斯王古列元年，為著應驗耶和華藉耶利米口所講个話，耶和華激動波斯王古列个靈，叫伊通國出詔，也寫落來，講：「波斯王古列如此講：天上个神耶和華已經將地上一切國度賜俾我；伊又吩咐我，叫我佇猶大个耶路撒冷替伊建造殿宇。恁中間凡屬伊百姓个，是啥人呢？願伊个神及伊同在，叫伊上猶大个耶路撒冷去，建造耶和華以色列神个殿；伊就是神；該殿是在耶路撒冷。凡猶寄居佇啥所在而留佇該處个人，該地方个人著用銀、金、財物、牲口幫助伊，另外也著為在耶路撒冷个神殿獻上甘心祭。」於是，猶大及便雅憫宗族个族長、祭司、利未人，以及一切靈性受神激動个人，都起來，要上去建造在耶路撒冷个耶和華殿。以斯拉記 1:1–4。
Just as the first angel was carried to every mission station in the world on August 11, 1840, Cyrus identifies himself as the king of “all the kingdoms on earth,” as he proclaims the first decree. The descent of the angel of Revelation ten, the angel that Sister White identifies as “no less a personage than Jesus Christ,” possesses the same prophetic characteristics as the mighty angel of Revelation eighteen. Sister White identifies that the purpose of the first angel was the same as the purpose of the angel of Revelation eighteen.
正如头一个天使于1840年8月11日被带到世界各处每一个宣教站点一样，古列在颁布头一道谕旨之时，自称为“天下万国之王”。启示录第十章天使个降下——怀师母认明其为“并非别人，正是耶稣基督自己”——具有与启示录第十八章大力天使相同个预言特征。怀师母指出，头一个天使个目的，与启示录第十八章天使个目的是相同个。
“Jesus commissioned a mighty angel to descend and warn the inhabitants of the earth to prepare for His second appearing. As the angel left the presence of Jesus in heaven, an exceedingly bright and glorious light went before him. I was told that his mission was to lighten the earth with his glory and warn man of the coming wrath of God.” Early Writings, 245.
“耶穌差派一位大能个天使降落，警告地上个居民，著佢拉預備迎接伊第二次显现。當該天使離開天上耶穌面前个辰光，有一陣極其明亮、榮耀个光行在伊前頭。我蒙指示，曉得伊个使命，乃是用伊个榮光照亮全地，並警告世人上帝將要臨到个忿怒。”《早期著作》，245。
The empowerment of the first angel is a symbol that emphasizes a worldwide element. The first message in the time of Christ was empowered at the baptism of Christ. The Scriptures identify that all of Israel went out to the wilderness to hear the message of John.
頭一位天使所得个權能，係一個表號，著重指出一個普天下个因素。基督時代个頭一條信息，喺基督受洗个辰光得著咾權能。聖經指明，全以色列儕出去到曠野，去聽約翰个信息。
Then went out to him Jerusalem, and all Judaea, and all the region round about Jordan, And were baptized of him in Jordan, confessing their sins. Matthew 3:5, 6.
嗰辰光，耶路撒冷、全猶太，並約但四圍一帶地方个人，攏出去到伊許；佢哋喺約但河裡受伊个洗，承認自家个罪。馬太福音 3:5, 6.
Christ’s ministry was directed to ancient Israel, and in that prophetic sense the entire world was drawn to the Jordan, the place of Christ’s baptism. Yet the rite of baptism, and what it represented when Christ was baptized, was directed at all the world.
基督个职事係朝向古代以色列；而勒種先知性个意义里，整个世界侪被引到约旦河——基督受洗个所在。然而，洗礼个礼仪，以及基督受洗辰光所表明个意义，却係朝向全世界。
The name Jehoiakim means “God will rise”, and at the baptism of Christ, as John brought Christ up out of the water, the emblem of “rising up” out of a watery grave became an element of that empowerment. In the first four verses of Ezra that we have already cited, verse five identifies the response of those that heard the decree with the words, “Then rose up the chief of the fathers of Judah and Benjamin, and the priests, and the Levites, with all them whose spirit God had raised, to go up to build the house of the Lord which is in Jerusalem.” When the first message is empowered, there is a rising up, as represented by the name of Jehoiakim.
約雅敬个名，意思是「上帝將興起」；到基督受洗个辰光，當約翰把基督從水裡帶上來，從水樣个墳墓裡「興起」个表號，就成了該權能賦予个一個要素。弗拉所引過个以斯拉記頭四節經文當中，第五節用箇些話指出聽見詔令者个回應：「於是，猶大和便雅憫个族長、祭司、利未人，就是一切心靈蒙上帝激動个人，都起來，要上耶路撒冷去建造耶和華个殿。」當頭一道信息得著權能个辰光，就有一種興起，正如約雅敬个名所表明个一樣。
On September 11, 2001, the first message of the mighty movement of the third angel was empowered as typified by the empowerment of the first message of the mighty movement of the first angel. Sister White comments on the destruction of the Twin Towers on that date.
二〇〇一年九月十一日，第三位天使大运动个第一道信息得着能力，正如第一位天使大运动个第一道信息蒙赐能力所预表个一样。怀爱伦姊妹就该日双子塔个毁灭有所评论。
“Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.
“迭末，外头传讲我曾经宣告，纽约要给海啸冲扫脱去么？这话我从来弗曾讲过。我是讲过：当我看见迭里一层又一层高高造起来个大厦辰光，我讲，‘等到主起来大大摇动全地个辰光，会发生何等可怕个景象啊！到辰光，启示录 18:1–3 个话就要应验了。’启示录第十八章全章，侪是对将要临到世界上个事个警告。不过，关于将要临到纽约个事，我并呒没特别个亮光；我只晓得，总有一日，迭里个大厦要因着上帝能力个翻转颠覆而给抛倒。从所赐给我个亮光，我晓得，毁灭已经在世界里。一句从主来个话，祂大能个一下触摸，迭些庞大个建筑就会倒塌。将要发生个景象，其可怕程度是我伲所想象弗到个。”《Review and Herald》，1906 年 7 月 5 日。
At the empowerment of the first message in the history of the one hundred and forty-four thousand, the Lord “rose up” to “shake terribly the earth”. Jehoiakim’s name symbolizes the empowerment of the first message. On August 11, 1840, the Lord arose from his throne and descended to earth and stood upon the land and the sea. At the first decree of Cyrus, the faithful arose. Jehoiakim is a symbol of not simply the arrival of the first angel, but he also represents the empowerment of the first angel.
㖏一十四萬四千人歷史當中頭一道信息得着能力个時候，主「興起」來，「大大搖動全地」。約雅敬个名，象徵頭一道信息得着能力。1840年8月11號，主從伊个寶座上興起，下到地上，立勒陸地同海上。當居魯士頭一道諭令發出个時候，忠心个人就興起。約雅敬弗單單係頭一位天使來到个象徵，伊還代表頭一位天使得着能力。
Jehoiakim represents the first of the last three kings, but he also represents the fifth of seven kings that lead to the destruction of Jerusalem. The names of those seven kings are very informative. Those seven kings were Manasseh, Amon, Josiah, Jehoahaz, Jehoiakim, Jehoiachin and Zedekiah.
約雅敬表徵末後三個王裡向第一個，毋過伊也表徵引到耶路撒冷毀滅个七個王裡向第五個。該七個王个名字極有啟發性。該七個王係瑪拿西、亞們、約西亞、約哈斯、約雅敬、約雅斤同西底家。
In the history of the Millerites, Manasseh represents the time of the end, in 1798. Manasseh means “causing to forget”, and it is in 1798 that the whore of Tyre is forgotten for seventy years. Manasseh was one of the most wicked kings, and possesses prophetic characteristics that should be considered.
弥勒派个历史当中，玛拿西表明末时，也就是一七九八年。玛拿西个意思是“使人忘记”，而正在一七九八年，推罗个淫妇给忘记了七十年。玛拿西是诸王当中顶邪恶个一个，也具有应当加以考量个预言性特征。
The last seven kings of Judah represent the history of the seven thunders from 1798, through October 22, 1844. Manasseh was the first of the seven kings, and as the first king of seven, he typified Zedekiah, the last of the seven kings. Jesus always identifies the end with the beginning. Zedekiah, the last king of the seven, was carried into the slavery of Babylonian captivity. The first king of the seven last kings was also carried into Babylonian captivity, typifying the carrying of the last king into Babylonian captivity.
猶大末後个七個王，表徵七雷自一七九八年起，直到一八四四年十月二十二日个歷史。瑪拿西是七王當中頭一個；伊既然是七王之首，就預表西底家，就是七王當中末後个一位。耶穌總是將末後同起頭聯結起來。西底家，作為七王當中末後个王，曾被擄去，陷入巴比倫个囚擄之中。七個末後之王當中頭一個王，也同樣被擄到巴比倫，藉此預表末後个王被擄入巴比倫。
And the Lord spake to Manasseh, and to his people: but they would not hearken. Wherefore the Lord brought upon them the captains of the host of the king of Assyria, which took Manasseh among the thorns, and bound him with fetters, and carried him to Babylon. And when he was in affliction, he besought the Lord his God, and humbled himself greatly before the God of his fathers, And prayed unto him: and he was entreated of him, and heard his supplication, and brought him again to Jerusalem into his kingdom. Then Manasseh knew that the Lord he was God. 2 Chronicles 33:10–13.
耶和华曾对玛拿西并伊个百姓讲说话，伊拉却弗肯听从。故此，耶和华使亚述王军兵个将帅来攻击伊拉；伊拉捉牢玛拿西，用钩子钩住伊，拿铜链锁缚伊，带伊到巴比伦去。伊遭难个辰光，就恳求耶和华伊个上帝，在伊列祖个上帝面前大大自卑；又向伊祷告。耶和华就受伊个恳求，听伊个祈祷，使伊再归耶路撒冷，仍坐伊个国位。到该辰光，玛拿西才晓得唯有耶和华是上帝。历代志下 33:10–13。
The experience of Manasseh coming to know that the Lord was God, was accomplished by being removed from his kingdom, and then being restored to his kingdom. Nebuchadnezzar, as with Manasseh, came to know the Lord when he was removed from his kingdom and thereafter restored.
瑪拿西認識耶和華為上帝个經歷，係藉着先從佢个國度當中被廢黜，隨後再復歸佢个國度來成就个。尼布甲尼撒也同瑪拿西一樣，當佢從佢个國度當中被廢黜，後來再得恢復个辰光，就認識了主。
And at the end of the days I Nebuchadnezzar lifted up mine eyes unto heaven, and mine understanding returned unto me, and I blessed the most High, and I praised and honoured him that liveth forever, whose dominion is an everlasting dominion, and his kingdom is from generation to generation: And all the inhabitants of the earth are reputed as nothing: and he doeth according to his will in the army of heaven, and among the inhabitants of the earth: and none can stay his hand, or say unto him, What doest thou? At the same time my reason returned unto me; and for the glory of my kingdom, mine honour and brightness returned unto me; and my counsellors and my lords sought unto me; and I was established in my kingdom, and excellent majesty was added unto me. Now I Nebuchadnezzar praise and extol and honour the King of heaven, all whose works are truth, and his ways judgment: and those that walk in pride he is able to abase. Daniel 4:34–37.
到日子满足个辰光，我尼布甲尼撒举目望天，我个悟性就归转到我身浪；我便称颂至高者，赞美尊崇永远长存个主；伊个权柄是永远个权柄，伊个国度是代代相传个国度。地上一切居民，在伊眼中都算勿得啥；伊照伊自家个旨意，行事于天上个万军之中，也行事于地上个居民之中；无人能拦阻伊个手，也无人能对伊讲：“侬做啥？”当时我个理性也归转到我身浪；并且为着我王国个荣耀，我个尊荣同光辉也归转到我身浪；我个谋士同大臣都来寻求我；我在我国中重新得着坚立，极大个威严也加添拨我。现在我尼布甲尼撒赞美、尊崇、恭敬天上个王；伊一切作为都是真实，伊个道路尽是公义；凡行事骄傲个，伊都能使其降卑。Daniel 4:34–37.
The experience of Manasseh was accomplished upon Nebuchadnezzar. Manasseh represents the “time of the end” in the history of the last three Judean kings, and the arrival of the prophecy of seventy years of captivity. Nebuchadnezzar represents the “time of the end” in the history of the three decrees, just as 1798 was the “time of the end” in the history of the seven thunders. In the verses just cited Nebuchadnezzar’s understanding returned to him at “the end of the days.” The “end of the days” is also referenced in Daniel chapter twelve.
瑪拿西个經歷應驗勒尼布甲尼撒身浪。瑪拿西喻表猶大末後三個王歷史當中个「末時」，並且七十年被擄預言个臨到。尼布甲尼撒喻表三道詔令歷史當中个「末時」，正如1798年乃七雷歷史當中个「末時」一樣。喺適才所引个經文裡，尼布甲尼撒个悟性喺「日期滿了个辰光」歸還畀伊。「日期个末了」亦喺但以理書第十二章當中有提起。
But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days. Daniel 12:13.
但儂只管去，直到末期；因為儂必得安歇，並且到末後个日子，必起來承受儂所分定个分。Daniel 12:13.
The “end of the days” in Daniel chapter twelve is the “time of the end”, for Daniel was told to go “till the end be.” At that time Daniel would “stand in his lot.” To “stand in his lot” means to fulfill his purpose, which Daniel did when his book was unsealed at the end of the days, which is the “time of the end.” At that time there would be an “increase of knowledge” that the wise would understand. At the end of Nebuchadnezzar’s days his “understanding” returned unto him.
《但以理書》第十二章个「末後个日子」就是「末時」，因爲但以理蒙吩咐，著伊去，「直到末了」。到該時，但以理要「站在伊个分上」。「站在伊个分上」个意思，就是成全伊个使命；但以理个書在末後个日子，就是「末時」，開啓个辰光，伊就成全了伊个使命。到該時，會有「知識增多」，智慧人會明白。到尼布甲尼撒个日子末了，伊个「聰明」也回轉歸於伊。
“When God gives a man a special work to do, he is to stand in his lot and place as did Daniel, ready to answer the call of God, ready to fulfill His purpose.” Manuscript Releases, volume 6, 108.
「上帝交託一個人一項特別个工作辰光，伊就應當像但以理个樣式，立勒伊自家个本分搭位分上，隨時預備應答上帝个呼召，隨時預備成全伊个旨意。」《Manuscript Releases》，第6卷，108。
Manasseh represents the “time of the end” in the history of the three last kings of Judah, Nebuchadnezzar represents the “time of the end” in the three decrees. Manasseh was followed by his son Amon.
瑪拿西喺猶大末後三个王个歷史當中，表明「末時」；尼布甲尼撒喺三道諭令當中，表明「末時」。瑪拿西之後，就係伊个兒子亞們。
Amon means “training” and represents the period of time when there was an “increase of knowledge” that would train the “wise” in the message that was unsealed. Amon was then followed by Josiah, the only king of the seven that has a fairly good, though complicated prophetic history.
亞們（Amon）个意思是「操練」，象徵嗰段辰光當中有一個「知識增加」个時期，會用啟封个信息來操練「智慧人」。亞們之後就係約西亞（Josiah）；伊是七個王當中唯一一個有較為良善、雖然複雜个預言歷史个王。
Josiah means “the foundation of God”, and represents the establishing of the truths that had been unsealed at the “time of the end”. The increase of knowledge that was represented by Amon was put together by William Miller, through the guidance of Gabriel and other holy angels. Miller’s work is represented by the name Josiah, for he established the foundations of the movement. There is much more to identify of Josiah, but we will move onto his son Jehoahaz.
約西亞个意思是「上帝个根基」，也代表着喺「末時」所開啟个真理之建立。阿們所代表个知識增長，係威廉·米勒喺加百列同其餘聖天使个引導之下，加以整理合成个。米勒个工作係由「約西亞」个名所表徵，因為佢建立了呢場運動个根基。關於約西亞，還有更多內容可以辨明，不過我哋要進到佢个兒子約哈斯。
Jehoahaz was twenty and three years old when he began to reign; and he reigned three months in Jerusalem. And his mother’s name was Hamutal, the daughter of Jeremiah of Libnah. And he did that which was evil in the sight of the Lord, according to all that his fathers had done. And Pharaohnechoh put him in bands at Riblah in the land of Hamath, that he might not reign in Jerusalem; and put the land to a tribute of an hundred talents of silver, and a talent of gold. And Pharaohnechoh made Eliakim the son of Josiah king in the room of Josiah his father, and turned his name to Jehoiakim, and took Jehoahaz away: and he came to Egypt, and died there. 2 Kings 23:31–34.
約哈斯登基个辰光，年紀二十三歲；伊勒撒冷作王三個月。伊母親个名叫哈慕他利，係立拿人耶利米个囡。伊行耶和華眼中看為惡个事，照伊列祖一切所行个。法老尼哥在哈馬地个利比拉將伊鎖禁，弗許伊在耶路撒冷作王；又向該地徵納銀一百他連得、金一他連得。法老尼哥立約西亞个兒子以利雅敬接續伊父約西亞作王，改伊个名叫約雅敬；卻將約哈斯帶去。伊到了埃及，就死勒該裡。列王紀下 23:31–34。
Jehoahaz means “Jehovah has seized”, and he was seized by Pharaohnecho. Jehoahaz, the son of Josiah, was seized by Pharaohnechoh and replaced by his brother Eliakim, meaning the “God of raising”. Pharaohnechoh then changed Eliakim’s name to Jehoiakim, meaning “God will rise”. The change of a name is a symbol of a covenant relationship, and at the empowerment of the first message, God enters into covenant with a people, as He simultaneously passes by a former covenant people.
約哈斯个意思是「耶和華已經捉牢」，伊也實在是俾法老尼哥捉牢个。約哈斯，就是約西亞个兒子，俾法老尼哥捉牢，代之以伊个阿兄以利雅敬，意思是「興起个上帝」。後來法老尼哥又把以利雅敬改名做約雅敬，意思是「上帝將要興起」。名字个更改，是盟約關係个一個象徵；而當頭一道信息得著能力之辰，上帝就同一班百姓立約，同時也經過一班先前立過約个百姓。
On August 11, 1840, the Ottoman Empire that had been represented by four winds that were loosed for three hundred and ninety-one years and fifteen days were restrained, or as Jehoahaz means, they were “seized”. At the same time, Eliakim was made king and his name changed to Jehoiakim, meaning “God will rise”. Jehoiakim was followed by his son Jehoiachin who has three names in the Scriptures.
1840年8月11号，奥斯曼帝国——先前曾由四个为期三百九十一年零十五日得着释放个风所表征——受着约束；或者照约哈斯（Jehoahaz）个意思讲，伊拉是“拨捉”了。与此同时，以利亚敬（Eliakim）被立作王，伊个名字改作约雅敬（Jehoiakim），意思是“上帝会兴起”。约雅敬之后是伊个儿子约雅斤（Jehoiachin）；伊在《圣经》里有三个名字。
The name Jehoiachin means “the Lord will set up and establish”. He was the son of Jehoiakim and he marks the arrival of the second angel in the spring of 1844, as God “set up and established” the new, true, Protestant horn. The second angel’s message was empowered by the message of the Midnight Cry, and Jeconiah and Coniah mean “God will establish”. The three names, each with the same meaning, represent the joining of the Midnight Cry to the second angel’s message. It is in the final outpouring of the Holy Spirit during the Loud Cry that the one hundred and forty-four thousand are sealed. The sealing of the one hundred and forty-four thousand was typified in the Midnight Cry of the Millerite movement, and Jehoiachin, also called Jeconiah and Coniah, is a symbol of the sealing.
耶何雅斤个名字意思是“主必设立并坚立”。伊是耶何雅敬个儿子，伊标志着一八四四年春天第二位天使个来到，因为上帝“设立并坚立”了新个、真实个、新教个角。第二位天使个信息，得着了半夜呼声信息个能力；而耶哥尼雅并哥尼雅个意思是“上帝必坚立”。这三个名字，个个意思相同，表明半夜呼声与第二位天使信息个联合。正当大呼声期间圣灵最后倾降个辰光，一十四万四千人受了印。呢一十四万四千人受印，在米勒派运动个半夜呼声里有预表；耶何雅斤，又称耶哥尼雅并哥尼雅，就是受印个象征。
As I live, saith the Lord, though Coniah the son of Jehoiakim king of Judah were the signet upon my right hand, yet would I pluck thee thence; And I will give thee into the hand of them that seek thy life, and into the hand of them whose face thou fearest, even into the hand of Nebuchadrezzar king of Babylon, and into the hand of the Chaldeans. And I will cast thee out, and thy mother that bare thee, into another country, where ye were not born; and there shall ye die. But to the land whereunto they desire to return, thither shall they not return. Is this man Coniah a despised broken idol? is he a vessel wherein is no pleasure? wherefore are they cast out, he and his seed, and are cast into a land which they know not? O earth, earth, earth, hear the word of the Lord. Jeremiah 22:24–29.
我指着我个永生起誓，主说道，犹大王约雅敬个儿子哥尼雅，纵使是我右手浪向个印戒，我也要从该搭里拉脱侬；并且我要将侬交在寻索侬性命个人手里，交在侬所惧怕个人手里，就是交在巴比伦王尼布甲尼撒个手里，也交在迦勒底人个手里。我还要将侬搭生养侬个母亲，赶逐到别样个国度里；该搭勿是侬拉出生个地方，侬拉也必要死勒该搭。只是侬拉心里切望要转去个地，侬拉总弗得转去。该个人哥尼雅，岂是一个被人轻看、打碎个偶像么？岂是一个人所弗喜悦个器皿么？为啥伊搭伊个后裔会被赶逐，被抛到伊拉勿认得个地方去呢？阿地哪，阿地哪，阿地哪，当听主个话。耶利米书 22:24–29。
Jehoiachin, Jeconiah and Coniah represent the sealing time, when the second angel is joined by the message of the Midnight Cry. He represents the sealing time of the foolish. The evil king represents those that are the foolish Laodicean virgins who in the sealing time are destined to receive the mark of the beast as they are forever spewed out of the mouth of the Lord.
約雅斤、耶哥尼雅同哥尼雅，表明封印辰光；其時第二位天使同半夜呼聲个信息聯合一淘傳揚。伊所代表个，乃是愚拙之人受封印个辰光。該邪惡个王，所表明个就是拉奧底嘉个愚拙童女；伊拉在封印个辰光，注定要領受獸个印記，因為伊拉要永遠從主个口中給吐出去。
The signet on God’s right hand is His seal, and those that are spewed out of the mouth of the Lord during the sealing of the one hundred and forty-four thousand are contrasted with Zerubbabel, the man who had the plummet of the “seven times” in his hand.
上帝右手浪个印戒，乃是伊个印记；而当一十四万四千人受印个辰光，自主口中吐出去个那些人，就同所罗巴伯形成对照——彼乃是手里拿着“七次”准绳个人。
Speak to Zerubbabel, governor of Judah, saying, I will shake the heavens and the earth; And I will overthrow the throne of kingdoms, and I will destroy the strength of the kingdoms of the heathen; and I will overthrow the chariots, and those that ride in them; and the horses and their riders shall come down, every one by the sword of his brother. In that day, saith the Lord of hosts, will I take thee, O Zerubbabel, my servant, the son of Shealtiel, saith the Lord, and will make thee as a signet: for I have chosen thee, saith the Lord of hosts. Haggai 2:21–23.
要对犹大省长所罗巴伯讲：我必震动天地；我必倾覆列国个宝座，灭绝外邦列国个势力；我必倾覆战车搭乘坐其上个人；马匹搭骑马个也要跌落，各人死于弟兄个刀下。到该日，万军之耶和华讲：我个仆人撒拉铁个儿子所罗巴伯啊，我必拣选侬，使侬如印戒一般；因为我已经拣选了侬。这是万军之耶和华讲个。哈该书 2:21–23。
The “stone of stumbling” that is the “seven times” is the “plummet” in the hand of Zerubbabel, and he is represented as the “signet” that God employs to seal the one hundred and forty-four thousand. The signet, or the “sign”, is placed upon those that “sigh and cry” for the abominations that are done in Jerusalem. The sighing and crying identifies the experience of those that are sealed, and the signing and crying is the symbol of their internal response to the remedy of the “seven times.” It is confession for their sins and for the sins of their fathers. It is the acknowledgment that they have not been walking with God and that God has not been walking with them ever since the disappointment of July 18, 2020. It is the test that was failed in 1863, during the period of time when Philadelphia was transitioning unto Laodicea. It typified the period of time when those represented by Coniah are forever established as foolish Laodicean virgins, and those represented by Zerubbabel are forever established as wise Philadelphian virgins.
作为“七倍”个“绊脚石”，就是所罗巴伯手里个“准绳”；伊也表明成上帝所用来封印一十四万四千人个“印玺”。此印玺，或者讲“记号”，是加勒一班为耶路撒冷中所行个可憎之事“叹息哀哭”个人身浪。此种叹息哀哭，显明受印者个经历；而受记号并且叹息哀哭，就是伊拉对“七倍”之补救所发出内在回应个表号。这就是为伊拉自家个罪，并为伊拉列祖个罪所作个认罪。也就是承认：自从 2020 年 7 月 18 日个失望以来，伊拉并无与上帝同行，上帝也无与伊拉同行。这就是 1863 年所失败个试验，发生拉非拉铁非转变到老底嘉个时期当中。此事预表一个时期：由哥尼雅所代表个人，永远被立定为愚拙个老底嘉童女；由所罗巴伯所代表个人，永远被立定为聪明个非拉铁非童女。
Jehoichin was followed by Zedekiah, the last of the seven kings. As Manasseh represented 1798, and the “time of the end,” Zedekiah must represent October 22, 1844, when the vision would “speak, and not lie”. Zedekiah is a name made up of the combination of two Hebrew words. The one word is “Jehovah”, and it is combined with the word that is translated in Daniel chapter eight, and verse fourteen as “cleansed.” Zedekiah means the cleansing of God’s temple, which began on October 22, 1844.
約雅斤以後，就係西底家；伊係七個王當中末後一個。若講瑪拿西係代表 1798 年，並「末時」，咁西底家就必定係代表 1844 年 10 月 22 號；到其時，異象就要「講話，並弗妄言」。西底家个名，係由兩個希伯來字合成。其一個字係「耶和華」；另個字就係但以理書第八章第十四節裡向譯作「潔淨」个該個字。西底家个意思，就係上帝聖殿个潔淨；此事係自 1844 年 10 月 22 號起首。
The last seven kings of Judah represent the progressive history of 1798 to October 22, 1844. Jehoiakim is the symbol of August 11, 1840, which in turn represents September 11, 2001. He is a symbol of the empowerment of the first angel’s message, and he is introduced in the first verse of Daniel chapter one. Thus, the setting and context of Daniel chapter one, is the empowerment of the first angel’s message, as represented in Revelation chapter ten. In Revelation chapter ten Christ descended with a little book in His hand that John was commanded to eat. This is why the first test in the book of Daniel has to do with eating.
猶大末後七個王，表徵自一七九八年到一八四四年十月二十二日个漸進歷史。約雅敬係一八四〇年八月十一日个象徵；而此日轉而表徵二〇〇一年九月十一日。伊係第一位天使信息得著授權个表號，並且伊喺《但以理書》第一章第一節裡向我儕介紹出來。故此，《但以理書》第一章个背景並上下文，乃係第一位天使信息得著授權，正如《啟示錄》第十章所表明个一樣。喺《啟示錄》第十章裡，基督手裡拿著一卷小書降下來，約翰奉命要喫落去。正因為如此，《但以理書》裡頭第一個試驗，乃係關乎喫。
We will continue these subjects in the next article.
下篇文章裡，𡍲會繼續論述這些題目。
And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness. Ezekiel 3:3.
伊对我讲，人子啊，要叫侬个肚皮吃落去，用我赐拨侬个者卷书装满侬个肠腹。我就吃了；伊勒我口中甜如蜜。以西结书 3:3。