One hundred and twenty-six years after the rebellion of 1863, in 1989 the last six verses of Daniel eleven were unsealed. The knowledge that was first unsealed that year was the recognition of the reform lines of sacred history, and the revelation that they all paralleled one another. Then in 1992, the light of the last six verses began to unfold. The first public presentations of these truths was in 1994, and the subject was the reform lines. In 1996, a magazine was published titled The Time of the End¸ which identified the last six verses of Daniel eleven.
一八六三年背叛之后一百二十六年，到了一九八九年，但以理书十一章末六节被开封。该年头一回被开封个知识，乃是认出神圣历史个改良线，并启示伊拉一条一条互相平行。随后到了一九九二年，末六节个亮光开始展开。一九九四年，关于这些真理个头一回公开宣讲出现，题目就是改良线。一九九六年，出版了一本题为《末时》个杂志，指明了但以理书十一章个末六节。
1996 was the year that the message was formalized, which is a waymark that parallels the formalization of William Miller’s message in 1831. Miller’s message was the announcement of the opening of the judgment, and the last six verses of Daniel eleven was the announcement of the close of judgment. The subject of Miller’s message was prophetic time as revealed in the Bible. The subject of the last six verses of Daniel eleven was modern Rome (the counterfeit king of the north). The methodology revealed to Miller was his 14 Rules of Prophetic Interpretation. The methodology revealed in 1989, was the “line upon line” of the reform movements.
1996年係該信息正式定形个年份，這是一個路標，平行於威廉・米勒个信息於1831年个正式定形。米勒个信息，係宣告審判个開啟；但以理書第十一章末六節，則係宣告審判个結束。米勒信息个主題，係聖經所啟示个預言時間；但以理書第十一章末六節个主題，係現代羅馬（冒牌个北方王）。向米勒所啟示个方法論，係伊个《預言解釋十四條規則》；1989年所啟示个方法論，則係改正運動个「一句一句」。
Miller’s work included the establishment of the Word of God as authoritative, in contrast with the papal traditions and customs that had been in force in the world for twelve-hundred and sixty years. For this reason, Miller’s message was first published in 1831 (thus formalizing Miller’s message), exactly two hundred and twenty years after the production of the King James Bible. The work of Future for America was the identification of the role of the United States in healing the deadly wound of the papacy at the soon-coming Sunday law. For this reason, The Time of the End magazine was published in 1996 (thus formalizing the message), exactly two hundred and twenty years after the beginning of the United States in 1776.
米勒个工作，包括确立上帝个道为有权柄个，对照教皇制个传统搭风俗；此些传统搭风俗，已经勒世界浪行用了一千二百六十年。为此缘故，米勒个信息首先勒1831年发表（由此使米勒个信息正式确立），正好是《钦定本圣经》成书以后两百二十年。 Future for America 个工作，乃是辨明美国勒将要来到个星期日法案当中，医治教皇制致命伤个角色。为此缘故，《The Time of the End》杂志勒1996年出版（由此使此信息正式确立），正好是自1776年美国开国以来两百二十年。
The recognition of the two hundred and twenty years that tied the theme of each reform movement together with a historical point of reference was not recognized until well after September 11, 2001, for it was not until the third woe arrived at that date that the Lord led his people back to the old paths of Jeremiah chapter six, verse sixteen and seventeen. It was there that the light of the “seven times,” was rediscovered, and as that light developed it became apparent that two hundred and twenty is the number that connects Daniel eight, verses thirteen and fourteen together. In verse thirteen the “chazon” vision of prophetic history is identified, and in verse fourteen the “mareh” vision of “the appearance” is identified. The connection between those two verses is what Gabriel came to teach to Daniel, and Daniel represents the people of God in the last days that come to understand the connection between those two visions.
将各场改正运动之主题同一个历史参照点联结起来个两百廿年之认识，直到2001年9月11号之后许久方才被认识；因为直等到第三样灾祸于该日来到，主才引导伊个百姓归回《耶利米书》第六章十六、十七节所讲个古道。就在该里，“七次”个亮光重新被发现；随着该亮光渐渐展开，就显明两百廿乃是将《但以理书》第八章十三、十四节联结起来个数字。于第十三节，先知历史个“chazon”异象被指明；于第十四节，“显现”个“mareh”异象被指明。这两节经文之间个联结，正是加百列来教导但以理个内容；但以理乃预表末后日子上帝个百姓，彼等终必明白这两个异象之间个联结。
Verse thirteen’s vision represents the “seven times” (twenty-five hundred and twenty years), and verse fourteen’s vision represents the twenty-three hundred days (years). The “seven times” against the southern kingdom of Judah, which represents Judah, Jerusalem and the sanctuary, began in 677 BC, and the twenty-three hundred years identifying the restoration of Jerusalem and the sanctuary began in 457 BC.
第十三節个異象，表明「七時」（兩千五百二十年）；第十四節个異象，表明兩千三百日（年）。攻擊南國猶大个「七時」——彼所代表者，乃猶大、耶路撒冷並聖所——起於主前六百七十七年；而指明耶路撒冷與聖所復興个兩千三百年，則起於主前四百五十七年。
Two hundred and twenty years ties these two visions together, and the number two hundred and twenty was recognized to be a symbol of the connection between the trampling down of the host and sanctuary, by the desolating powers of paganism and papalism, that is represented as a scattering and God’s indignation. The two hundred and twenty years tied the vision of the satanic work of trampling down the sanctuary together with the vision of the godly work of restoring the same temple. The two hundred and twenty years therefore is a symbol that represents a sacred connection.
两百二十年将迭两箇异象联结勒一淘，而两百二十其数，也曾侪认作一种表号，指明外邦教同教皇制个荒凉势力对军旅同圣所个践踏，——迭种践踏被表现作分散同上帝个忿怒，——其间个相连关系。迭两百二十年，将撒但践踏圣所个异象，同上帝复兴同一圣殿个异象联结勒一淘。故此，两百二十年乃是一种表号，表明一种神圣个联系。
Just as the Millerite movement ended at the rebellion of 1863, and then one hundred and twenty six years later the movement of the third angel arrived, thus emphasizing that the two movements were connected by the symbolism of the “seven times” (one hundred and twenty-six), the two hundred and twenty years connected Miller’s establishment of the Bible message in 1831, with the production of the King James Bible in 1611, so too the same period of time connected Future for America with the beginning of America, as it identified the end of America.
正如米勒派个运动终结于 1863 年个背叛，而后一百廿六年之后，第三位天使个运动来到，从而强调了两个运动是借着“七次”个表号（一百廿六）相连接个；同样，两百廿年将米勒于 1831 年所建立个圣经信息，与 1611 年《King James Bible》个刊行联结起来；照样，同一段时期也将 Future for America 与美国个开端联结起来，因为彼指出了美国个终局。
On October 22, 1844, the Messenger of the Covenant suddenly came to the temple He had raised up in forty-six years from 1798, the end of the first indignation, until 1844, the end of the last indignation. His entrance into the temple had been preceded by the outpouring of the Holy Spirit in the movement of the Midnight Cry, which had been prefigured by the triumphal entry of Christ into Jerusalem. Those two witnesses establish that when the Midnight Cry movement is repeated in the last days, Christ will have raised up the temple of the one hundred and forty-four thousand. The two movements where the Midnight Cry of the parable of the ten virgins is fulfilled are parallel to each other.
1844年10月22日，立約个使者忽然来到伊自1798年——头一道恼怒个了结——起，到1844年——末一道恼怒个了结——止，四十六年之间所建立起来个圣殿。伊进入圣殿以前，已有圣灵个浇灌，显明于“半夜呼声”个运动之中；此事早已由基督荣耀进入耶路撒冷所预表。此两样见证表明，当“半夜呼声”个运动于末后日子重演个辰光，基督已经建立起那十四万四千人个圣殿。凡“十个童女”比喻里“半夜呼声”得着应验个两次运动，乃是彼此平行个。
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“我时常畀人引到十个童女个比喻：其中五个是聪明个，五个是愚拙个。迭个比喻已经照字面应验了，也还要继续应验，因为伊对迭个时期有特别个应用；并且，像第三位天使个信息一样，已经应验了，也还要一直成为现代真理，直到时间个终结。”《Review and Herald》，1890年8月19日。
The history of the Millerites (the movement of the first angel), represents an escalating manifestation of the power of God that began when the book of Daniel was unsealed in 1798. The power increased when the angel of Revelation ten descended on August 11, 1840. Then the first disappointment of April 19, 1844 arrived, and ultimately led to the outpouring of the Holy Spirit at the Exeter camp meeting beginning on August 12, 1844 and continued to spread like a tidal wave over the land until October 22, 1844.
米勒派（头一位天使之运动）个历史，表明上帝权能一层层加增个显现；伊起首于1798年《但以理书》被开启个辰光。及至1840年8月11日《启示录》第十章个天使降临，介个权能就更加增长。随后，1844年4月19日头一遭失望来到，末后竟引到圣灵个浇灌；介浇灌自1844年8月12日埃克塞特营会开首，便像海潮一般遍传全地，一直持续到1844年10月22日。
The history of Future for America (the movement of the third angel), represents an escalating manifestation of the power of God that began when the book of Daniel was unsealed in 1989. The power increased when the angel of Revelation eighteen descended on September 11, 2001. Then the first disappointment of July 18, 2020 arrived, which will ultimately lead to the outpouring of the Holy Spirit which will continue to spread like wildfire over the earth until Michael stands up and human probation closes.
Future for America（第三位天使个运动）个历史，代表上帝权能一步一步升级个显现；箇个显现，开始于一九八九年《但以理书》开封个辰光。到二〇〇一年九月十一号，《启示录》第十八章个天使降临辰光，箇个权能又加增了。随后，二〇二〇年七月十八号头一回失望来到；箇件事最终会引到圣灵个浇灌，而箇个浇灌会继续像野火一样传遍全地，直到米迦勒兴起，人类恩典时期结束。
On October 22, 1844, several prophecies were fulfilled, thus identifying that at the soon-coming Sunday law, several prophecies will again be fulfilled. One of those prophecies is the tarrying of the vision as represented in Habakkuk chapter two. Habakkuk chapter two identified the experience of both the movement of the first and third angels. Both movements are confronted with a debate over correct biblical methodology that is accomplished between those representatives of the movement and the former chosen people who are being passed by during the process of the debate.
1844年10月22日，有幾個預言應驗了，從而指明：佇將近欲來个星期日法令之時，亦有幾個預言會再度應驗。其中一個預言，就是《哈巴谷書》第二章所表明个異象遲延。《哈巴谷書》第二章指出了第一位天使及第三位天使兩個運動个經歷。此兩個運動攏面臨一場關於正確聖經方法論个辯論；此種辯論，是發生佇該運動个代表者，與佇辯論過程中受揀選个地位被越過个前選民之間。
The message that was to be defended by the watchmen of the first angel’s history was the identification of the truths (Miller’s jewels), that ultimately were represented upon the two sacred charts of 1843 and 1850. In the process of the debate there would be a disappointment that marked a separation from the two antagonistic classes, and a call for deeper consecration to the faithful.
頭一位天使歷史裡該當畀守望者維護个信息，乃是對眞理个辨明（米勒个寶珠）；到末後，該些眞理表現勒一八四三年同一八五〇年兩幅神聖圖表之上。勒辯論个過程當中，會有一場失望，作為對兩等敵對之人个分別个記號；並且，對忠心者有一番呼召，叫伊拉獻上越發深切个奉獻。
Then Habakkuk identifies the distinction between the two classes involved in the testing process of the foundational truths. That testing process, which included the debate between the two classes that fell silent on October 22, 1844, ended right where Habakkuk chapter two ended.
后来，哈巴谷指出了在根本道理受试验个过程当中所牵涉两等人之间个分别。该项试验个过程，包括两等人之间个辩论——此场辩论于1844年10月22日归于沉寂——正正结束勒《哈巴谷书》第二章结束个所在之处。
But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.
主歇勒伊聖殿裡；全地當勒伊面前肅靜無聲。哈巴谷書 2:20。
The Lord suddenly entered His Millerite temple, and all the earth was then to keep silence, for the antitypical Day of Atonement had arrived and the judgment of the dead had begun. The prophetic history of Habakkuk chapter two ended on October 22, 1844, and Jesus always identifies the end of a thing with the beginning of a thing. The beginning of the two visions of twenty-five hundred and twenty years of trampling down the sanctuary and host, and the vision of the restoration of the sanctuary and host, began together, but separated by two hundred and twenty years, and when they ended, they were identified as ended, in Habakkuk chapter TWO verse TWENTY.
主忽然進入伊个米勒派聖殿，當時全地儕當肅靜無聲，因為預表所指个贖罪日已經來到，死人个審判也已經起首。哈巴谷書第二章个預言歷史，結束於一八四四年十月二十二日；而耶穌總是將一件事个終結，連同另一件事个起頭一淘指明。兩個異象个起頭——就是二千五百二十年踐踏聖所同軍旅个異象，以及聖所同軍旅復原个異象——原是同時開始个，不過相隔兩百二十年；等到伊拉結束个辰光，伊拉个終結就在哈巴谷書第二章第二十節當中被指明為已然結束。
At the soon-coming Sunday law, several prophecies will be fulfilled. One of those prophecies is the tarrying of the vision as represented in Habakkuk chapter two. Habakkuk chapter two identifies the experience of both the movement of the first and third angels. Both movements are confronted with a debate over correct biblical methodology that is accomplished between those representatives of the movement and the former chosen people who are being passed by during the process of the debate.
當將近要來个星期日法令臨到辰光，幾條預言會得應驗。其中一條預言，就係《哈巴谷書》第二章所表明个異象遲延。《哈巴谷書》第二章指出頭一位天使佮第三位天使兩個運動个經歷。兩個運動攏會面對一場關於聖經正確方法論个爭辯；這場爭辯係喺該運動个代表人物佮喺爭辯過程當中受著越過个前蒙揀選之民之間成就个。
The message that is to be defended by the watchmen of the third angel’s history is the identification of the truths (Miller’s jewels), that ultimately were represented upon the two sacred charts of 1843 and 1850. In the process of the debate there was a disappointment that marked a separation between the two antagonistic classes, and a call for deeper consecration to the faithful. Then Habakkuk identifies the distinction between the two classes involved in the testing process of the foundational truths. That testing process, which was represented by the debate between the two classes, will fully end at the soon-coming Sunday law, right where Habakkuk chapter two ended.
第三位天使历史个守望者所当捍卫个信息，乃是对于诸般真理（米勒个珠宝）之鉴别；此等真理，末后显明于一八四三年搭一八五〇年两幅神圣图表之上。于辩论个过程当中，曾有一次失望，作为两等对立之人分离个标记，并向忠心者发出更深奉献个呼召。随后，哈巴谷指出，在根基真理受试验个过程里所涉入个两等人之间个分别。此种试验个过程，亦即由两等人之间个辩论所表明者，将于即将来到个星期日法令之时全然终结，恰恰正在《哈巴谷书》第二章结束个所在。
But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.
主在伊个圣殿里；全地侪当在伊面前肃静无声。哈巴谷书 2:20。
The Lord will suddenly enter the temple of the one hundred and forty-four thousand, and all the earth will then keep silence, for the antitypical Day of Atonement will reach the judgment of the living. The prophetic history of Habakkuk chapter two ends at the soon coming Sunday law, and Jesus always identifies the end of a thing with the beginning of a thing.
主會驀然進入一十四萬四千人个殿，彼時全地攏愛肅靜無聲，因為預表應驗个贖罪日將會行到對活人个審判。《哈巴谷書》第二章个預言歷史終結於將近欲來个星期日法令；耶穌也常常將一件事个終局，同一件事个起頭，相提並論。
The judgment of the living began on September 11, 2001, but the judgment is a process. That process begins with the house of God, and then reaches a point where judgment comes upon those outside of the house of God. When the great buildings of New York City were brought down the judgment represented by the sealing angel going through Jerusalem and placing a mark upon those who sigh and cry for the abominations that are done in the church, and also the abominations done in the land began. At the soon coming Sunday law Christ will have finished the work of erecting the temple of the one hundred and forty-four thousand, and the destroying angels will bring judgment upon Jerusalem.
活人个审判是从2001年9月11号开始个，不过审判是一个过程。个个过程先从上帝个家起首，然后到一个辰光，审判就要临到上帝个家外头个人身上。纽约城里个高楼大厦被打下来个辰光，由封印天使行过耶路撒冷、给一切为教会里所行个可憎之事叹息哀哭个人额角上做记号所表明个审判，以及也包括为此地上所行个可憎之事个审判，就开始了。快要来到个星期日法令一到，基督就已经完成建立一十四万四千人圣殿个工作，毁灭个天使就要对耶路撒冷施行审判。
The one hundred and forty-four thousand are then lifted up as an ensign, and the judgment of the living commences for the other flock, represented by Edom, Moab and the chief of the children of Ammon in Daniel chapter eleven, verse forty-one.
嗰一百四十四千人其后被高擎起来，作为一面旌旗；活人个审判便由此开始，临到另一群羊，就像《但以理书》十一章四十一节所表明个以东、摩押，并亚扪人中个首领一样。
Whether considering the Millerite movement of the first angel or the mighty movement of the third angel, the complete history of the reformatory movement represents an escalating revelation of truth, which culminates with the outpouring of the Holy Spirit. The outpouring of the Holy Spirit is the focus of the prophecies of the last days. This is why the foolish virgins have no oil and the wise do. The oil is the rain.
无论是思想头一位天使个米勒派运动，还思想第三位天使个大有能力个运动，改革运动个完整历史，表明真理启示一步一步加深，末后达到圣灵个浇灌。圣灵个浇灌，就是末时预言个中心。故此，愚拙个童女呒没油，聪明个童女有油。油就是雨。
They say, If a man put away his wife, and she go from him, and become another man’s, shall he return unto her again? shall not that land be greatly polluted? but thou hast played the harlot with many lovers; yet return again to me, saith the Lord. Lift up thine eyes unto the high places, and see where thou hast not been lien with. In the ways hast thou sat for them, as the Arabian in the wilderness; and thou hast polluted the land with thy whoredoms and with thy wickedness. Therefore the showers have been withholden, and there hath been no latter rain; and thou hadst a whore’s forehead, thou refusedst to be ashamed. Wilt thou not from this time cry unto me, My father, thou art the guide of my youth? Jeremiah 3:1–4.
有人讲，若一个男人休脱伊个妻子，伊离开伊去，转去归了别个男人，伊还会再转去寻伊么？迭块地岂弗是大大受了玷污么？总归侬曾同许多情夫行淫；然而耶和华讲，侬还是转归我罢。侬向高处举目观看，看何处弗曾同侬苟合。侬坐勒路旁等伊拉，像旷野里个亚拉伯人一样；侬以侬个淫行并侬个邪恶，玷污了迭块地。所以甘霖受阻，春雨也呒没降下；侬有娼妓个额头，侬弗肯羞愧。今朝起，侬岂弗向我呼叫讲：我父啊，侬是我幼年个引导者么？耶利米书 3:1–4。
In the passage (and all the prophets speak of the last days), God identifies that His people have played the harlot, to the point that they have a whore’s forehead. The whore of the last days is the papal power, and the forehead represents a purposeful decision. God’s people of the last days are wicked, but God is offering a final call, though they have reached a point where they have come to the same decision as the whore. They have developed a character represented by the fourth generation, where they are prepared to worship the sun as represented in the fourth generation of Ezekiel chapter eight.
㑚段經文裡（而且眾先知攏講著末後个日子），上帝指出伊个百姓行了淫亂，甚至有了娼妓个額頭。末後个娼妓就是教皇權勢；額頭表明一種有意識个抉擇。上帝末後个百姓是邪惡个，毋過上帝猶在發出最後个呼召，雖然𡍲已經到了一个地步，就係𡍲已經做出了同娼妓一樣个決定。𡍲已經形成了一種品格，預表第四代；在以西結書第八章第四代个表號裡，𡍲已經準備好去敬拜日頭。
“The time has come for the true light to shine amid moral darkness. The third angel’s message has been sent forth to the world, warning men against receiving the mark of the beast or of his image in their foreheads or in their hands. To receive this mark means to come to the same decision as the beast has done, and to advocate the same ideas, in direct opposition to the word of God. Of all who receive this mark, God says, ‘The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb.’” Review and Herald, July 13, 1897.
「真正个光，辰光已经到哉，要勒道德个黑暗当中发出来。第三位天使个信息已经传向世界，警告众人，弗要勒额角浪向手里受着兽个印记，或者伊像个印记。受着此印记，意思就是像兽所做个决定一样，采取同样个立场，并且拥护同样个道理，公然反对上帝个圣言。凡受着此印记个人，上帝讲：『这等人也要喝上帝忿怒个酒；此酒斟勒伊忿怒个杯里，纯一无杂；伊必要勒圣天使面前，并羔羊面前，受火与硫磺个痛苦。』」《Review and Herald》，1897年7月13日。
Jeremiah is identifying God’s people of the last days as already possessing the whore’s forehead. They are on the verge of receiving the mark of the beast for they are “wicked.” In the passage just cited Sister White continues:
耶利米指出，末後日子上帝个百姓，早已帶有淫婦额上个記號。𠲎快要受着獸个印記，因為𠲎是「邪惡」个。喺前頭剛剛引過个段落裡，懷愛倫姊妹繼續講：
“If the light of truth has been presented to you, revealing the Sabbath of the fourth commandment, and showing that there is no foundation in the word of God for Sunday observance, and yet you still cling to the false Sabbath, refusing to keep holy the Sabbath which God calls ‘My holy day,’ you receive the mark of the beast. When does this take place?—When you obey the decree that commands you to cease from labor on Sunday and worship God, while you know that there is not a word in the Bible showing Sunday to be other than a common working-day, you consent to receive the mark of the beast, and refuse the seal of God. If we receive this mark in our foreheads or in our hands, the judgments pronounced against the disobedient must fall upon us. But the seal of the living God is placed upon those who conscientiously keep the Sabbath of the Lord.
“若是真理个光已经摆勒侬面前，启示侬第四条诫命里向个安息日，也显明礼拜日个遵守在 上帝个圣言里并无根基，而侬还死抱牢个是假安息日，拒绝守圣 上帝所称为‘我个圣日’个安息日，侬就领受了兽个印记。这是在啥辰光发生个？——就在侬顺从那条命令侬礼拜日停止做工、并敬拜 上帝个法令辰光；而侬明明晓得，圣经里并无一句话表明礼拜日不是一个寻常做工个日子；侬就同意领受兽个印记，并拒绝 上帝个印。若是阿拉在额角上或在手里领受此印记，那末宣告勒悖逆之人身上个审判，定规要落到阿拉身上。惟有那班凭良心谨守主个安息日个人，才得着永生 上帝个印。”
“‘And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually…. The earth also was corrupt before God, and the earth was filled with violence…. And God said unto Noah, The end of all flesh is come before me; for the earth is filled with violence through them; and, behold, I will destroy them with the earth.’ They were to be cut off because they had polluted the earth which God created to be enjoyed by a righteous people.
“‘上帝看见人在地浪个邪恶忒大，而且伊心里所思想个各样意念，常时只是邪恶……地在上帝面前也败坏了，地上满了强暴……上帝就对挪亚讲：凡有血气个，伊个结局已经到我面前来了；因为地上因着伊拉满了强暴；看哪，我要把伊拉连地一淘毁灭。’ 伊拉之所以要被剪除，是因为伊拉污秽了上帝所创造、原是要拨义人享用个地。”
“‘As it was in the days of Noah,’ declared Christ, ‘so shall it be also in the days of the Son of Man.’ And is it not so? Anyone who will look into the daily papers may see a long list of crimes—drunkenness, theft, robbery, embezzlement, murder. Sometimes whole families are murdered, that man’s desires to possess money or goods that do not belong to him may be gratified. The world is indeed becoming as it was in the days of Noah, because men openly disregard God’s commands.” Review and Herald, July 13, 1897.
「『挪亚个辰光是阿拉哪能，』基督宣告讲，『人子个日脚里也要哪能。』现今弗是个样子吗？凡肯去看天天看报纸个人，侪会看见一长串罪案——醉酒、偷窃、抢劫、侵吞、谋杀。有辰光，整家人侪会拨谋杀，为仔满足一个人想占有弗属伊个铜钿或财物个私欲。世界实在是越来越像挪亚个辰光，因为人公然轻看上帝个诫命。」《Review and Herald》，1897年7月13日。
Jeremiah is identifying God’s people of the last days that are about to bow down to the sun, and when he does so he identifies that “the showers have been withholden, and there hath been no latter rain; and thou hadst a whore’s forehead, thou refusedst to be ashamed.” The “wicked” of God’s people in the last days are receiving no latter rain, and they refuse to be ashamed, for their thoughts have become continually evil, as represented by the history of Noah, and also by the chambers of imagery in the second abomination of Ezekiel chapter eight.
耶利米此地乃是在指认末后日子上帝个子民；伊拉眼看就要向太阳下拜。伊当伊恁般指认个辰光，也指出：“甘霖已被止住，并呒没晚雨；侬有娼妓个额骨，侬弗肯羞愧。”末后日子上帝子民当中个“恶人”，领受弗着晚雨；伊拉也弗肯羞愧，因为伊拉个意念已变做常常是恶，正如挪亚个历史所表明个一样，也如以西结书第八章第二件可憎之事里头那些图像密室所表明个一样。
Jeremiah points the unashamed wicked of God’s people in the last days to “cry” “from” that “time” to “the guide of” their “youth.” The guide of the youth of Adventism was the two tables of Habakkuk and the jewels represented thereon. The only hope for breaking out of the wickedness that is about to bring eternal death upon the wicked of God’s people in the last days is to cry unto the God who was the guide at the beginning, which arrived at “the time of the end” in 1798.
耶利米将上帝子民末後日子裏弗覺羞恥个惡人，指向「從」彼个「時候」向佢拉「幼年个引導者」發出「呼求」。復臨信仰幼年个引導者，乃係《哈巴谷書》个兩塊版，以及其上所表明个珍寶。欲脫離將要使上帝子民末後日子裏个惡人遭受永死个邪惡，唯一个盼望，就係向彼位起初曾作引導个上帝呼求；此起頭乃臨到「末時」，卽一七九八年。
The issue in the history of the first or third angel is whether you receive or do not receive the latter rain. The latter rain began when the nations were angered on September 11, 2001.
頭一位抑是第三位天使個歷史當中，問題就勒於儂是接受抑勿接受晚雨。晚雨是當列國發怒個辰光——2001年9月11號——開始個。
“At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.
“到个辰光，当拯救个工夫将要收煞辰光，患难要临到地上，列国也要发怒；不过还要受约束，免得拦阻第三位天使个工作。到个辰光，‘晚雨’，就是从主面前来个苏醒，要降下来，赐能力拨第三位天使个大声音，并且预备众圣徒，叫伊拉能立得牢，直到七末灾倾倒个辰光。”《早期著作》，85。
The “latter rain,” which is also identified as “the refreshing,” began when the nations were angered, and at that time “the work of salvation” began to close. The four angels of Revelation seven hold the four winds in check while the sealing of the one hundred and forty-four thousand is accomplished, and in Ezekiel chapter nine, that work is represented by angels placing a mark upon those who sigh and cry for the abominations done in Jerusalem. On September 11, 2001 the angels began the closing work of placing a mark upon the foreheads of the one hundred and forty-four thousand.
「晚雨」，也就係「甦醒」，係列國發怒個辰光開始个；也就係勒該個時候，「救恩个工作」開始收煞。《啟示錄》第七章个四位天使把四方个風攔牢，等到十四萬四千人个印記工作完成；勒《以西結書》第九章裡，該項工作係用天使替耶路撒冷中為所行个可憎之事歎息哀哭个人額角上打記號來表明。到二〇〇一年九月十一號，天使開始做末後个工作，就係勒十四萬四千人个額頭上打記號。
The closing work of the third angel is accomplished during the outpouring of the latter rain, which is also “the refreshing”, which is a message.
第三位天使收尾个工作，是勒晚雨浇灌辰光完成个；此晚雨也就是“苏醒”，也是一道信息。
To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. Isaiah 28:12.
伊曾对伊拉讲：「此乃安歇之所，尔等可以使困乏个得安歇；此乃苏醒之恩。」然而伊拉弗肯听。以赛亚书 28:12。
The message they refuse to hear in Isaiah is the message that is delivered by stammering tongues, and is the testing message that represents the methodology of “line upon line.”
𠊎拉伲勒以賽亞書裡所弗肯聽个信息，正是藉着結結巴巴个舌頭所傳个信息，也就是代表「一行加一行」此種方法个試驗信息。
But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves. Isaiah 28:13–15.
毋過，耶和華个話臨到伊拉，乃是誡命加誡命，誡命加誡命；一句加一句，一句加一句；此搭一點，彼搭一點；為着叫伊拉去，向後跌倒，而且跌碎，落入網羅，並且被捉牢。所以，爾些譏誚个人，就是轄管耶路撒冷此百姓个人，總要聽耶和華个話。因為爾拉講：「我拉已經及死亡立約，也及陰間講妥；及至氾濫个刑杖經過个辰光，總勿會臨到我拉；因為我拉拿謊言當避難所，藏身勒虛假之下。」以賽亞書 28:13–15。
The Word of the Lord, which is the message of the rest and refreshing (the latter rain), that causes them to “go, and fall backward, and be broken, and snared, and taken,” is given to “the scornful men, which rule this people which is in Jerusalem.” Jerusalem is where the angels mark those who sigh and cry, and the ancient men who have betrayed their trust are the first to fall.
主个话，就是安息并苏醒个信息（后雨），使伊拉“去、倒退跌落、并且跌碎、受罗网所缠、被捉拿”，是赐拨“嗤笑个人，就是辖治住勒耶路撒冷这百姓个人”。耶路撒冷就是天使替那些叹息哀哭个人做记号个所在，而背弃所托付个老年人乃是头一批倒下个。
“The mark of deliverance has been set upon those ‘that sigh and that cry for all the abominations that be done.’ Now the angel of death goes forth, represented in Ezekiel’s vision by the men with the slaughtering weapons, to whom the command is given: ‘Slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary.’ Says the prophet: ‘They began at the ancient men which were before the house.’ Ezekiel 9:1–6. The work of destruction begins among those who have professed to be the spiritual guardians of the people. The false watchmen are the first to fall. There are none to pity or to spare. Men, women, maidens, and little children perish together.” The Great Controversy, 656.
“拯救个印记已经加勒该些‘为着所做个一切可憎之事叹息哀哭’个人身上。阿末，死亡个天使出去哉；伊西结异象里向用拿屠杀兵器个人来表明伊，就是受着命令个该些人：‘老个、少个、处女、婴孩搭妇人，侬都要尽行杀戮；独独身上有记号个人，侬弗可挨近；并且要从我个圣所起首。’先知讲：‘伊拉就从殿前个老年人起首。’以西结书 9:1–6。毁灭个工作，是从该些自称做人灵性守望者个人中间起首。假个守望者，是头一批倒下个。无没人可怜惜，也无没人蒙宽容。男人、妇人、少女搭婴孩，一道灭亡。”《善恶之争》，656页。
We will continue to address the increase of knowledge that arrived in 1989, in the next article.
阿拉会勒下一篇文章里，继续论到一九八九年所来到个知识增增。
“One who sees beneath the surface, who reads the hearts of all men, says of those who have had great light: ‘They are not afflicted and astonished because of their moral and spiritual condition.’ Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.
「伊位看得透表面之下、能读尽众人心肠个主，对于那些曾得大光个人，曾讲：『伊拉勿因自家个道德同属灵景况受苦，也勿惊愕。』是个，伊拉拣选了自家个道路，伊拉个心魂喜悦伊拉个可憎之事。我也要拣选伊拉个迷惑，将伊拉所怕个临到伊拉；因为我呼叫个辰光，无人答应；我说话个辰光，伊拉勿听；反倒在我眼前行恶，拣选我所勿喜悦个事。』『上帝要使伊拉受大迷惑，叫伊拉信从虚谎，』因为伊拉『勿领受爱真理个心，使伊拉可以得救，』『反倒喜爱勿义。』以赛亚书 66:3, 4；帖撒罗尼迦后书 2:11, 10, 12。」
“The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’” Testimonies, volume 8, 249, 250.
「天上个夫子问道：『还有啥个比假充侬是立勒对个根基浪向、上帝也接纳侬个行为，而其实侬却照属世个权术做出许多事、并且得罪耶和华，更加厉害个迷惑，能引诱人心呢？噢，这实在是极大个欺骗，是一种摄人个迷妄；当人曾经晓得真理，后来却把敬虔个外貌错认作其灵与其能力；当伊拉自以为富足，财物增添，一无所缺，而其实样样侪缺个辰光，这种迷妄就占据了人个心。』」《证言》卷八，249、250。