The closing statement of the Old Testament sets forth a promise of the prophet Elijah appearing with a message before the great and dreadful day of the Lord.
《舊約》末了个宣告提出一個應許：先知以利亞會喺主个大而可畏之日未到以先，帶牢信息顯現。
Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:5, 6.
看哪，我必差遣先知以利亞到儂等這裏來，正在耶和華大而可畏个日子未到以前。伊要使父親个心轉向兒女，兒女个心轉向父親，免得我來咒詛擊打這地。瑪拉基書 4:5, 6。
The Bible is clear that “the great and dreadful day of the Lord” or the “curse” that God smites “the earth with” is also symbolically portrayed as “the seven last plagues” or “the wrath of God” in the book of Revelation. Chapter fifteen of Revelation introduces the prophetic setting that leads to the pouring out of the great and dreadful seven last plagues of chapter sixteen.
《圣经》清清爽爽讲着：“耶和华个大而可畏之日”，也就是 神用来“击打全地”个“咒诅”，在《启示录》里向征性地也描画做“末后个七灾”，或者“ 神个忿怒”。《启示录》第十五章引出预言个背景，带到第十六章所讲个大而可畏之末后七灾个倾倒。
And I saw another sign in heaven, great and marvellous, seven angels having the seven last plagues; for in them is filled up the wrath of God.
我又看见天上有异象，大而奇，乃是七位天使执掌末后七灾；因为 神的大怒，在此诸灾中都尽了。
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. Who shall not fear thee, O Lord, and glorify thy name? for thou only art holy: for all nations shall come and worship before thee; for thy judgments are made manifest.
我看见像有一片玻璃海，掺杂着火；又看见那些胜了兽、胜了兽像、胜了兽的印记并兽名之数的人，站勒玻璃海上，拿着 神的琴。 伊拉唱 神仆人摩西之歌，并羔羊之歌，说： 全能的主 神啊，侬的作为伟大奇妙； 万圣之王啊，侬的道路公义真实。 主啊，阿谁敢勿敬畏侬，勿荣耀侬的名？ 因为独有侬是圣的； 万邦都要来勒侬面前敬拜， 因为侬公义的审判已经显明出来了。
And after that I looked, and, behold, the temple of the tabernacle of the testimony in heaven was opened: And the seven angels came out of the temple, having the seven plagues, clothed in pure and white linen, and having their breasts girded with golden girdles. And one of the four beasts gave unto the seven angels seven golden vials full of the wrath of God, who liveth for ever and ever. And the temple was filled with smoke from the glory of God, and from his power; and no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled. Revelation 15:1–8.
此後我觀看，阿，看哪，天浪向見證个會幕之殿開了：七位天使從殿裡出來，帶著七樣災殃，身穿潔白光明个細麻衣，胸間束著金帶。四活物當中有一個，將七個金碗交給七位天使，碗裡盛滿了永永遠遠活著之上帝个忿怒。殿中因著上帝个榮耀同伊个權能，充滿了煙；直到七位天使个七樣災殃都成全，總無人能進入殿中。啟示錄 15:1–8。
The reason “no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled” is that the opportunity to secure salvation closes when the temple is filled with smoke in chapter fifteen. The probationary time that mankind was given to repent and find salvation is then over. When that point in time is reached “the great and dreadful day of the Lord” that John calls “the seven last plagues” are poured out in advance of Christ’s Second Coming. Malachi called that day “dreadful,” and Isaiah identifies it as God’s “strange act.”
「無一個人能進聖殿，直等到七位天使个七災完畢」，其緣故乃在於：第十五章裡，當聖殿充滿煙个辰光，得救个機會便告關閉。上帝所賜俾人類悔改並尋著救恩个恩典時期，到彼時便已終止。及至此一時點來到，約翰所稱个「末後七災」，便在基督第二次降臨之前傾倒下來；此即「主个大而可畏之日」。瑪拉基稱彼日為「可畏」，以賽亞則認明此乃上帝个「非常之工」。
For the Lord shall rise up as in mount Perazim, he shall be wroth as in the valley of Gibeon, that he may do his work, his strange work; and bring to pass his act, his strange act. Now therefore be ye not mockers, lest your bands be made strong: for I have heard from the Lord God of hosts a consumption, even determined upon the whole earth. Isaiah 28:21, 22.
因爲主必興起，像㑚㇐樣喺毘拉心山；佢必發怒，像喺基遍谷一樣，爲着要行佢个工，佢奇異个工；成就佢个事，佢奇異个事。故此，爾等弗要做譏誚个人，免得爾等个捆綁變得愈加牢固；因爲我從萬軍之主上帝聽見有毀滅，乃係已經定下、要臨到全地个。以賽亞書 28:21、22。
Although God’s “strange act” encompasses “the whole earth,” Inspiration is clear that the outpouring of the plagues is associated with the rebellion of one nation.
雖然上帝个「奇異作為」涵蓋「全地」，啟示卻明白指出，災殃个傾倒乃是同一個國家个悖逆相聯繫。
“Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.
「外邦列國會跟隨美國个榜樣。雖然伊領頭而出，然而同樣个危機也會臨到我儕个百姓，遍及世界各處。」《證言》第6卷，第395頁。
“As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.
「若美國——即宗教自由之地——會同教皇制聯合，強逼人个良心，並強迫世人尊崇假安息日，則全球各國个人民都會受引導，跟從伊个榜樣。」《Testimonies》，第6卷，18頁。
Every nation will fill their cup of their probationary time, but the “judgments of God” that Sister White identifies as “national ruin”, “the time of God’s destructive judgments” as she also calls the history that begins at the Sunday law in the United States, are not the seven last plagues.
各國攏會斟滿伊拉試驗時期个杯，毋過，懷愛倫姊妹所指出个「上帝个審判」──伊嘛將其稱做「國家个敗亡」，亦將自美國主日法開始个歷史稱做「上帝毀滅性審判个時期」──並弗是末了个七災。
“A time is coming when the law of God is, in a special sense, to be made void in our land. The rulers of our nation will, by legislative enactments, enforce the Sunday law, and thus God’s people be brought into great peril. When our nation, in its legislative councils, shall enact laws to bind the consciences of men in regard to their religious privileges, enforcing Sunday observance, and bringing oppressive power to bear against those who keep the seventh-day Sabbath, the law of God will, to all intents and purposes, be made void in our land; and national apostasy will be followed by national ruin.” Review and Herald, December 18, 1888.
「辰光將到，㑚國中上帝个律法，會特別一層被人廢去。㑚國个掌權者，會藉着立法个施行，強逼人守禮拜日个律法，阿拉上帝个百姓也就因此落入極大个危險裡。當㑚國喺立法議會中制定律例，要拘束人个良心，干涉伊拉喺宗教上所享有个權利，強逼人遵守禮拜日，並且用壓迫个權勢去對付守第七日安息日个人个辰光，上帝个律法，照一切實際个意思來講，就會喺㑚國中被廢去；國家个背道，後頭必定跟牢國家个敗亡。」《Review and Herald》，1888年12月18日。
The judgments of God, which Sister White identifies as “national ruin” begin at the national Sunday law and mark the beginning of God’s “strange act,” though God’s strange act is more specifically the seven last plagues. A more complete picture of the strange act of God appears when the deliverance from Egypt is added to the line of God’s executive judgments. The Egyptian plagues, though ten in number, were divided. The first three were distinguished from the last seven. Thus, the deliverance from Egypt identifies a period of time represented by the first three plagues that begins with the national ruin of the United States, and continues until Michael stands up and human probation closes.
上帝个审判，正如怀爱伦姊妹所指出个“国民个毁灭”，是从全国性个主日法开始个，也标明上帝“非常个作为”个开端；不过，上帝个非常个作为，更具体来讲，就是末后个七灾。若把从埃及得拯救添到上帝执行审判个路线里去，就会看见上帝非常作为个一幅更完全个图画。埃及个灾殃，虽有十样，乃是分开个：头三样同末后七样是有分别个。故此，从埃及得拯救指出一段由头三灾所表明个时期；这段时期从美利坚合众国个国民毁灭开始，一直延续到米迦勒站起来、恩门关闭个时候。
“God’s judgments will be visited upon those who are seeking to oppress and destroy His people. His long forbearance with the wicked emboldens men in transgression, but their punishment is nonetheless certain and terrible because it is long delayed. ‘The Lord shall rise up as in Mount Perazim, He shall be wroth as in the valley of Gibeon, that He may do His work, His strange work; and bring to pass His act, His strange act.’ Isaiah 28:21. To our merciful God the act of punishment is a strange act. ‘As I live, saith the Lord God, I have no pleasure in the death of the wicked.’ Ezekiel 33:11. The Lord is ‘merciful and gracious, long-suffering, and abundant in goodness and truth, … forgiving iniquity and transgression and sin.’ Yet He will ‘by no means clear the guilty.’ ‘The Lord is slow to anger, and great in power, and will not at all acquit the wicked.’ Exodus 34:6, 7; Nahum 1:3. By terrible things in righteousness He will vindicate the authority of His downtrodden law. The severity of the retribution awaiting the transgressor may be judged by the Lord’s reluctance to execute justice. The nation with which He bears long, and which He will not smite until it has filled up the measure of its iniquity in God’s account, will finally drink the cup of wrath unmixed with mercy.
「上帝个审判会临到个些想要压迫并毁灭伊子民个人。伊对恶人长久个容忍，叫人胆敢犯法犯罪；然则，伊拉个刑罚总归是确定个，也极其可怕，因为拖延得久。『主必兴起，像㑚在毗拉心山一样；伊必发怒，像㑚在基遍谷一样，好施行伊个工，伊奇异个工；成就伊个事，伊奇异个事。』以赛亚书 28:21。对我拉满有怜悯个上帝来讲，施行刑罚是一桩奇异个事。『主耶和华讲：我指着我永生起誓，我断弗喜悦恶人死亡。』以西结书 33:11。主是『有怜悯有恩典，弗轻易发怒，并有丰盛个慈爱和诚实，……赦免罪孽、过犯和罪恶。』但伊也『万弗以有罪个为无罪。』『耶和华弗轻易发怒，并有大能，断弗算恶人为无罪。』出埃及记 34:6, 7；那鸿书 1:3。伊要凭公义中可畏个作为，申明伊受践踏之律法个权柄。那等待犯法个人报应有几许严厉，可从主迟迟弗肯执行公义看得出来。伊长久容忍个国民，就是伊弗击打、直等到伊拉在上帝账目中罪孽满盈个国民，末后总要饮下忿怒之杯，其中一点怜悯也弗掺杂。」
“When Christ ceases His intercession in the sanctuary, the unmingled wrath threatened against those who worship the beast and his image and receive his mark (Revelation 14:9, 10), will be poured out. The plagues upon Egypt when God was about to deliver Israel were similar in character to those more terrible and extensive judgments which are to fall upon the world just before the final deliverance of God’s people. Says the revelator, in describing those terrific scourges: ‘There fell a noisome and grievous sore upon the men which had the mark of the beast, and upon them which worshiped his image.’ The sea ‘became as the blood of a dead man: and every living soul died in the sea.’ And ‘the rivers and fountains of waters … became blood.’ Terrible as these inflictions are, God’s justice stands fully vindicated. The angel of God declares: ‘Thou art righteous, O Lord, … because Thou hast judged thus. For they have shed the blood of saints and prophets, and Thou hast given them blood to drink; for they are worthy.’ Revelation 16:2–6. By condemning the people of God to death, they have as truly incurred the guilt of their blood as if it had been shed by their hands. In like manner Christ declared the Jews of His time guilty of all the blood of holy men which had been shed since the days of Abel; for they possessed the same spirit and were seeking to do the same work with these murderers of the prophets.
“當基督喺聖所裡停止伊个代求辰光，對該啲敬拜獸同伊个像、並領受伊个印記个人所警告个純然無摻雜个烈怒（啟示錄 14:9, 10），就要傾倒下來。上帝將要拯救以色列个辰光，降喺埃及个災殃，喺性質上，跟將要喺上帝子民末了得拯救以前、臨到全世界个更加可怖、更加廣大个審判相類。啟示者描寫該啲可怕刑罰个辰光講：『就有惡而且毒个瘡，生喺該啲有獸印記个人身上，也生喺該啲敬拜獸像个人身上。』海『就變做像死人个血一樣；海裡一切有生命个活物都死脫了。』並且『江河同眾水个泉源……都變做血。』雖然該啲刑罰極其可怕，上帝个公義卻完全得著表明。上帝个天使宣告講：『主啊，……爾按此施行審判，乃係公義个。因為伊拉曾流聖徒同先知个血，現今爾也拿血畀伊拉吃；伊拉原該如此。』啟示錄 16:2–6。伊拉定上帝子民个死罪，就真正招致了伊拉血个罪，好像親手流了伊拉个血一樣。同樣个道理，基督宣告伊當時个猶太人，犯著自亞伯以来一切聖人所流之血个罪；因為伊拉存著同樣个靈，也正在尋求同這班殺害先知个人所做个一樣工作。”
“In the plague that follows, power is given to the sun ‘to scorch men with fire. And men were scorched with great heat.’ Verses 8, 9. The prophets thus describe the condition of the earth at this fearful time: ‘The land mourneth; … because the harvest of the field is perished…. All the trees of the field are withered: because joy is withered away from the sons of men.’ ‘The seed is rotten under their clods, the garners are laid desolate…. How do the beasts groan! the herds of cattle are perplexed, because they have no pasture…. The rivers of water are dried up, and the fire hath devoured the pastures of the wilderness.’ ‘The songs of the temple shall be howlings in that day, saith the Lord God: there shall be many dead bodies in every place; they shall cast them forth with silence.’ Joel 1:10–12, 17–20; Amos 8:3.
「到後續个災殃裡，權柄賜仔日頭，『叫伊用火燒灼人；人就予大熱燒灼。』」第8、9節。先知按呢描寫此個可怕時辰地上个景象：「地悲哀；……因為田間个收成滅沒了。……田野一切个樹木攏枯槁了：因為歡喜對世人中間枯槁了。」 「種子爛脫勒土塊底下，倉廩荒涼了……牲畜哪能不哀鳴！牛群惶惑，因為無草場……溪河个水乾了，火也燒盡曠野个草場。」 「當那日，聖殿裡个詩歌要變做哀號，主耶和華講：各處要有許多屍首；人要默默然將伊拉拋出去。」約珥書 1:10–12, 17–20；阿摩司書 8:3。
“These plagues are not universal, or the inhabitants of the earth would be wholly cut off. Yet they will be the most awful scourges that have ever been known to mortals. All the judgments upon men, prior to the close of probation, have been mingled with mercy. The pleading blood of Christ has shielded the sinner from receiving the full measure of his guilt; but in the final judgment, wrath is poured out unmixed with mercy.
“迭些灾殃并弗是普天下一体临到，弗然，地上个居民就要尽都被剪除。然则，伊拉必要成为凡人向来所晓得个最可怖个鞭挞。恩门未闭以前，凡临到人个一切审判，总归是掺杂牢怜悯个。基督代求个宝血曾荫庇罪人，免得伊承受自家罪愆个十足分量；独到末后个审判，忿怒却是弗杂怜悯，倾倒下来。 ”
“In that day, multitudes will desire the shelter of God’s mercy which they have so long despised. ‘Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord: and they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the Lord, and shall not find it.’ Amos 8:11, 12.” The Great Controversy, 627–629.
「到該日，多多人要切望上帝憐憫个庇蔭，就是伊拉長久以來所輕看的。『主耶和華講：看哪，日子將到，我要降饑荒勒地上；勿是無餅个饑荒，也勿是無水个乾渴，乃是聽耶和華話語个饑荒。伊拉要從這海到那海，從北邊直到東邊，東奔西跑，尋求耶和華个話，總尋勿着。』阿摩司書 8:11, 12。」《善惡之爭》，627–629。
In the previous passage it stated, “The nation with which He bears long, and which He will not smite until it has filled up the measure of its iniquity in God’s account, will finally drink the cup of wrath unmixed with mercy.” She also penned in the same paragraph, “The plagues upon Egypt when God was about to deliver Israel were similar in character to those more terrible and extensive judgments which are to fall upon the world just before the final deliverance of God’s people.” The nation (the United States) that fills up “the measure of iniquity” will suffer plagues similar to the ten plagues in Egypt.
前一段裏讲着：“上帝向其恒久容忍、弗待其在上帝账目中罪孽满盈便弗加击打个国家，末后终要饮忿怒之杯，其中并无怜悯搀杂。” 伊喺同一段中又写道：“当上帝将要拯救以色列之时，降于埃及个灾殃，其性质与上帝子民最后蒙拯救之前将要临到世界个那些更其可怕而广泛个审判，乃是相似个。” 那填满“罪孽个分量”个国家（美国），必将遭受与埃及十灾相似个灾殃。
The plagues of Egypt were divided into two periods. The first three plagues fell on everyone, but the seven last plagues only fell upon the Egyptians.
埃及个灾殃分作两个时期。头三样灾殃落勒众人身浪；末后七样灾殃，单单落勒埃及人身浪。
And I will sever in that day the land of Goshen, in which my people dwell, that no swarms of flies shall be there; to the end thou mayest know that I am the Lord in the midst of the earth. Exodus 8:22.
到该日，我要将歌珊地，就是我百姓所居之地，分别出来，俾苍蝇成群弗到该处；为着叫侬晓得，我是耶和华，在全地之中。出埃及记 8:22。
The first three plagues in Egypt fell everywhere, but Goshen, where the Hebrews lived did not receive Egypt’s seven last plagues. The United States is the nation that fills up its cup of iniquity at the Sunday law. At that point national apostasy is followed by national ruin, but the judgments which produce national ruin are mixed with mercy until Michael stands up and probation closes for all mankind. At the Sunday law in the United States the majority of those who now profess to be Sabbath-keepers will bow to the powers that be and accept the mark of the beast. At that time the Sunday law issue becomes a spiritual test for those who have been outside of Adventism. From the Sunday law in the United States until Michael stands up is the great ingathering of eleventh-hour workers, but the door has already been closed upon those who are held accountable for the light of the seventh-day Sabbath before the Sunday law.
埃及头三样灾殃临到遍地，独有希伯来人所住个歌珊地，呒没受着埃及末后七样灾殃。美国乃是到礼拜日法令之辰，充满其罪孽之杯个国家。到该时，国家个背道随后便是国家个败亡；然而，引致国家败亡个审判，仍旧掺杂怜悯，直到米迦勒兴起，全人类个恩典时期都告终结。美国礼拜日法令一到，现今自称守安息日个人当中，多数要向在上掌权者屈膝，接受兽个印记。到该辰光，礼拜日法令个争议，对于先前在复临信仰之外个人，就成为属灵个试验。自美国礼拜日法令起，直到米迦勒兴起，乃是第十一个钟头工人个大收聚；但对于那些在礼拜日法令之前，已经对第七日安息日之亮光负有责任个人，恩门早已向伊拉关闭。
“More and more, as the days go by, it is becoming apparent that God’s judgments are in the world. In fire and flood and earthquake He is warning the inhabitants of this earth of His near approach. The time is nearing when the great crisis in the history of the world will have come, when every movement in the government of God will be watched with intense interest and inexpressible apprehension. In quick succession the judgments of God will follow one another—fire and flood and earthquake, with war and bloodshed.
“日子一日一日过去，上帝个审判愈来愈明显是在世界当中。伊藉着火、洪水同地震，警告此地上个居民，表明伊临近个脚步。时候近了，世界历史中个大危机就要来到；到辰光，上帝治理中个一切举动，都要带着极度个关注同难以言宣个惊惶来注视。上帝个审判要急速接连而来——火、洪水同地震，并有战争同流血杀戮。”
“Oh, that the people might know the time of their visitation! There are many who have not yet heard the testing truth for this time. There are many with whom the Spirit of God is striving. The time of God’s destructive judgments is the time of mercy for those who have had no opportunity to learn what is truth. Tenderly will the Lord look upon them. His heart of mercy is touched; His hand is still stretched out to save, while the door is closed to those who would not enter.
“但願眾百姓曉得伊拉蒙眷顧个辰光！還有許多人尙未聽見此辰光試驗人个真理。還有許多人， 神个靈正在與伊拉相爭。 神施行毀滅性審判个辰光，也就是對那些弗曾有機會曉得何為真理个人所顯个憐憫辰光。主會溫柔看顧伊拉。伊个憐憫之心受了感動；當那些弗肯進入个人，門已經關起來个時候，伊个手還仍舊伸出來施行拯救。”
“The mercy of God is shown in His long forbearance. He is holding back His judgments, waiting for the message of warning to be sounded to all. Oh, if our people would feel as they should the responsibility resting upon them to give the last message of mercy to the world, what a wonderful work would be done!” Testimonies, volume 9, 97.
“上帝个慈悲，显明勒伊长久个宽容里向。伊勒遏止自家个审判，等候警告个信息向众人传扬出去。阿呀，倘使我拉个百姓，能照伊拉应当个样子，感觉着压勒伊拉身上、要向世界传最后个慈悲信息个责任，阿会成就何等奇妙个工作啊！”《证言》卷 9，97。
In the previous passage she identified that “the time of God’s destructive judgments is the time of mercy for those who have had no opportunity to learn what is truth.” In the next passage she refers to that period of time as “the time of trouble.”
喺前一段裏，伊指出：「上帝施行毀滅性審判个辰光，正是那些未曾有機會曉得何為真理者蒙憐憫个辰光。」喺下一段裏，伊將該段時期稱為「患難个辰光」。
“I saw that the holy Sabbath is, and will be, the separating wall between the true Israel of God and unbelievers; and that the Sabbath is the great question, to unite the hearts of God’s dear waiting saints. And if one believed, and kept the Sabbath, and received the blessing attending it, and then gave it up, and broke the holy commandment, they would shut the gates of the Holy City against themselves, as sure as there was a God that rules in heaven above. I saw that God had children, who do not see and keep the Sabbath. They had not rejected the light on it. And at the commencement of the time of trouble, we were filled with the Holy Ghost as we went forth and proclaimed the Sabbath more fully. This enraged the church, and nominal Adventists, as they could not refute the Sabbath truth. And at this time, God’s chosen, all saw clearly that we had the truth, and they came out and endured the persecution with us.” A Word to the Little Flock, 18, 19.
“我看见，神圣个安息日乃是，并且将要成为，真个上帝以色列同弗信者之间个分别墙；并且安息日是个重大个问题，为要使上帝所亲爱、等候主个圣徒个心联合起来。若有人信了，也守安息日，并领受随之而来个福气，后来却放弃伊，并违犯这条神圣个诫命，伊等就要向自家关闭圣城个门；正如天上掌权个上帝实在存在一样确定无疑。我看见，上帝有些儿女，还弗看见也弗守安息日；伊拉并未拒绝关于此事个亮光。到了患难时期起头个辰光，当我拉出去更完全地宣告安息日个时候，我拉就被圣灵充满。此事激怒了教会同挂名个复临信徒，因为伊拉驳弗倒安息日真理。就在这辰光，上帝所拣选个人，侪清清楚楚看见我拉有真理；伊拉就出来，同我拉一道忍受逼迫。”《告小群羊的话》，18, 19.
Though modified a little, the same passage just cited is found in the book Early Writings. In that book she includes commentary on her statement about “the time of trouble.” A Word to the Little Flock was the first publication of the disappointed faithful Millerites after the Great Disappointment of October 22, 1844, and decades later, when editors used portions of that pamphlet to include in the book Early Writings, they clarified that “the time of trouble” that was referred to was not the seven last plagues, for when the seven last plagues are poured out there is no mercy mixed with the judgments.
虽则略有修改，适才所引个同一段落，也见于《早期著作》一书。伊在该书中，对伊关于“艰难个辰光”个陈述，附加了注解。《告小群羊一言》乃是 1844 年 10 月 22 日大失望之后，那些失望而仍忠信个米勒派信徒最早个出版物；而数十年后，编辑将该小册子个若干部分收入《早期著作》一书时，特为阐明，所指个“艰难个辰光”并弗是末后七灾，因为当末后七灾倾倒下来个辰光，审判之中便再无怜悯夹杂其间。
“1. On page 33 is given the following: ‘I saw that the holy Sabbath is, and will be, the separating wall between the true Israel of God and unbelievers; and that the Sabbath is the great question to unite the hearts of God’s dear, waiting saints. I saw that God had children who do not see and keep the Sabbath. They have not rejected the light upon it. And at the commencement of the time of trouble, we were filled with the Holy Ghost as we went forth and proclaimed the Sabbath more fully.’
「一、第三十三页有如下话语：『我看见，神圣个安息日乃是、也将是，神真实个以色列同弗信个人当中个分隔之墙；并且安息日是个重大问题，为要使神所亲爱、等候个圣徒个心联合为一。我看见，神还有些儿女，伊拉并弗晓得、也弗遵守安息日。伊拉并未弃绝临到此事上个亮光。到艰难时期起头辰光，当我拉出去更完全地宣讲安息日个辰光，我拉就充满了圣灵。』」
“This view was given in 1847 when there were but very few of the Advent brethren observing the Sabbath, and of these but few supposed that its observance was of sufficient importance to draw a line between the people of God and unbelievers. Now the fulfillment of that view is beginning to be seen. ‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. 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.
“介个异象系在1847年赐下个；阿辰辰遵守安息日个复临弟兄还煞少，且在介些人里向，也只有少数以为遵守安息日个重要性大到足以在 神个子民同勿信者之间划出界线。如今，介个异象个应验已经开始显明出来。此地所题个‘那艰难时辰个起头’，并勿系指灾殃开始倾倒个时辰，乃系指在灾殃倾倒以前一小段时期，当基督还在圣所里个辰光。到介个时辰，当救恩个工作将要结束个辰光，艰难就要临到地上；列国要发怒，然而还要受约束，免得拦阻第三位天使个工作。到介个时辰，‘晚雨’，抑或从主面前来个苏醒，要临到，好赐能力拨第三位天使个大声呼喊，并预备圣徒，叫伊拉能站立得住，在末后七灾将要倾倒个时期里。”《早期著作》，85。
At the Sunday law in the United States national apostasy will be followed by national ruin. At that Sunday law Adventism in the United States will be divided into two classes, one will receive the mark of the beast the other the seal of God. The national ruin of the United States is represented by the first three plagues of Egypt. Those judgments continue until the close of human probation, then the seven last plagues that are unmixed with mercy are poured out.
迭美國主日法頒行个辰光，國家背道之後，隨卽就係國家敗亡。迭一主日法臨到个時候，美國復臨信徒要分作兩等：一等領受獸个印記，另一等領受上帝个印。美國个國家敗亡，係由埃及頭三樣災殃所表明个。迭啲審判一直延續到人類恩典時期个終局；然後，七樣末後个災殃——其中全無憐憫摻雜——就要傾倒下來。
My point is less about the prophetic history of Egypt and more about the fact that Ellen White identifies Egypt as the symbol of the nation that forces the entire world to receive the mark of the beast, for in doing so she is using the beginning to illustrate the end, which is the prophetic signature of Jesus as the Alpha and Omega. In the Exodus story when the Lord is entering into covenant with ancient Israel, He introduces Himself with a new name.
我个要点，较少是讲埃及个预言历史，较多是讲以伦·怀爱伦把埃及认作勒个象征：象征那一个强逼全世界领受兽印个国度；因为伊勒样做，是用起头来阐明末了，这正是耶稣作为阿拉法搭俄梅戛个预言性记号。勒《出埃及记》个故事里，主当伊将要搭古以色列立约辰光，伊用一个新个名向伊拉自我启示。
Then the Lord said unto Moses, Now shalt thou see what I will do to Pharaoh: for with a strong hand shall he let them go, and with a strong hand shall he drive them out of his land.
箇辰光耶和華對摩西講：「今朝儂必要看見我向法老所要行个事；因爲我用大能个手，伊必要放伊拉去；也要用大能个手，逐伊拉出伊个地。」
And God spake unto Moses, and said unto him, I am the Lord: And I appeared unto Abraham, unto Isaac, and unto Jacob, by the name of God Almighty, but by my name JEHOVAH was I not known to them.
上帝對摩西講，對伊話：「我是耶和華。我向亞伯拉罕、以撒、雅各顯現，是用全能上帝个名；獨獨我个名耶和華，伊拉並弗曾曉得。」
And I have also established my covenant with them, to give them the land of Canaan, the land of their pilgrimage, wherein they were strangers. And I have also heard the groaning of the children of Israel, whom the Egyptians keep in bondage; and I have remembered my covenant. Wherefore say unto the children of Israel, I am the Lord, and I will bring you out from under the burdens of the Egyptians, and I will rid you out of their bondage, and I will redeem you with a stretched out arm, and with great judgments: And I will take you to me for a people, and I will be to you a God: and ye shall know that I am the Lord your God, which bringeth you out from under the burdens of the Egyptians. And I will bring you in unto the land, concerning the which I did swear to give it to Abraham, to Isaac, and to Jacob; and I will give it you for an heritage: I am the Lord.
我也曾與伊拉立定我个約，要將迦南之地，就是伊拉寄居、作客旅个地，賜俾伊拉。我也聽見以色列子民个哀歎；埃及人使伊拉受捆綁，我也記念我个約。 所以儂要對以色列子民講：我是耶和華；我要救儂拉脫離埃及人个重擔，救儂拉出伊拉个捆綁；我要用伸出个膀臂，並用大審判，救贖儂拉。我要收納儂拉作我个子民，我也要作儂拉个 神；儂拉就會曉得我是耶和華——儂拉个 神，就是救儂拉脫離埃及人重擔个那一位。 我要領儂拉進入那地，就是我曾起誓要賜俾亞伯拉罕、以撒、雅各个地；我要將該地賜俾儂拉作產業。我是耶和華。
And Moses spake so unto the children of Israel: but they hearkened not unto Moses for anguish of spirit, and for cruel bondage. Exodus 6:1–9.
摩西就照此对以色列子民讲了；只是伊拉弗听从摩西，因着心灵愁苦，也因着残酷个奴役。出埃及记 6:1–9。
The Lord here is identifying Moses as the representative of His covenant as were Jacob, Isaac and Abraham. Until the history of Moses the name JEHOVAH was unknown to Abraham and his descendants, and in the history of the renewing of Abraham’s covenant when the Hebrews were to be delivered from Egyptian bondage the Lord introduces a new revelation of His character, for a name represents character prophetically. When Abram entered into covenant with the Lord, the Lord changed his name to Abraham. At the beginning of the prophecy of Egyptian bondage the human representative of the covenant had his name changed and at the end of that prophecy God introduced a new name for Himself.
主此間是將摩西認作伊盟約个代表，正如雅各、以撒並亞伯拉罕一樣。直到摩西个歷史以前，亞伯拉罕並伊个後裔並弗曾曉得「JEHOVAH」箇名；及至亞伯拉罕之約更新个歷史，就是希伯來人將要從埃及為奴之中得釋放个時候，主便將伊品格个一項新啟示顯明出來，因為名在先知性个意義上是代表品格个。當亞伯蘭與主立約个時候，主就改伊个名做亞伯拉罕。當埃及為奴个預言起頭个時候，盟約在人間个代表改了名；到該預言末了个時候，上帝便為伊自家引入一個新个名。
Abram entered into covenant in chapter fifteen and there set forth the prophecy of Egyptian bondage for four hundred years. In chapter seventeen Abram was given the rite of circumcision and his and Sarah’s names were changed.
亞伯蘭勒十五章內立了約，該搭陳明了喺埃及受奴役四百年個預言。到十七章，亞伯蘭領受了割禮個禮儀，伊搭撒拉個名字也改脫了。
Four hundred years later Moses was raised up to fulfill Abraham’s four-hundred-year prophecy. Abraham, Isaac, Jacob and Moses all represent the one hundred and forty-four thousand who enter into covenant with the Lord in the last days.
四百年以后，摩西蒙兴起，为要应验亚伯拉罕关乎四百年个预言。亚伯拉罕、以撒、雅各脱摩西，侪代表末后日子里头与主立约个十四万四千人。
“In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed.” Review and Herald, February 26, 1914.
「在該個地球歷史末後个日子裡，上帝同伊守誡命个子民所立个約，將要重新堅立。」《Review and Herald》，1914年2月26日。
The separation of the Sabbath-keepers who accept the mark of the beast from the Sabbath-keepers who receive the seal of God is accomplished at the Sunday law. The separation is represented in the parable of the ten virgins.
到咾礼拜日法令个辰光，凡守安息日却接受兽个印记者，拨守安息日并领受上帝印记者分开来。迭种分开，喺十个童女个比喻里向表明出来。
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
「《馬太福音》25章个十個童女个比喻，也說明了復臨信徒个經歷。」《善惡之爭》，393。
“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.
「人常常引我去想到十個童女个比喻，其中五個是聰明个，五個是愚笨个。此個比喻已經應驗，也將要逐字逐句地應驗，因為伊對此時代有特別个適用；並且，像第三位天使个信息一樣，已經應驗，亦將繼續成為現代真理，直到時期个終結。」《Review and Herald》，1890年8月19日。
The parable was fulfilled on October 22, 1844 when the wise and foolish virgins of Millerite history were separated. The beginning of Adventism represents the end of Adventism, and the separation at the end is a fulfillment of the parable of the ten virgins and the separation at the end is produced by the Sunday law.
个预言个比喻，㑚1844年10月22日应验了；当时，米勒派历史当中个聪明童女搭愚拙童女分开了。复临运动个开头，表明复临运动个收梢；而到末后个分离，乃是十个童女个比喻个应验，并且末后个分离，是由星期日法令所造成个。
“Again, these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.
「再者，㑚些比喻也教訓我儂：審判以後並無試恩辰光。當福音个工夫完成辰光，善惡兩等人立時就分開；各等人个命運，也就永遠定準，弗再更改。」《基督比喻實訓》，123。
The parable of the ten virgins identifies that it is the wise virgins of Adventism that receive the seal of God and the foolish virgins of Adventism that receive the mark of the beast at the Sunday law in the United States. The foolish virgins are also represented as Laodiceans.
十个童女个比喻表明：到美国施行星期日法令个辰光，复临信仰里向个智慧童女领受上帝个印记，而复临信仰里向个愚拙童女领受兽个印记。愚拙童女也表现做老底嘉人。
“The state of the Church represented by the foolish virgins, is also spoken of as the Laodicean state.” Review and Herald, August 19, 1890.
“由愚拙个童女所表明个教会光景，也就讲着系老底嘉个光景。”《Review and Herald》，1890年8月19号。
In the last days, when God renews His covenant with His commandment-keeping people, God will reveal a new name of Himself as He did when He renewed the covenant in the time of Moses. The condition of the foolish virgins is that they have no oil, and the condition of the Laodiceans is that they are too blind to see they have no oil. It is obvious that if the foolish virgins are Laodiceans, then the wise virgins are Philadelphians.
勒末后个日子里，當上帝撥守佢誡命个子民重新立約个辰光，上帝會像摩西个時代重新立約个辰光一樣，啟示祂自家一个新名。愚拙个童女个光景，是伊拉無油；老底嘉人个光景，是伊拉瞎眼到連自家無油也看勿出。顯然，若愚拙个童女就是老底嘉人，箇末智慧个童女就是非拉鐵非人。
And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name.
儂著書寄非拉鐵非教會个使者講：嗰位聖潔个、真實个、執大衛之鑰匙个，開咧就無人關得攏；關咧就無人開得來个，如是講：我曉得儂个作為。看哪，我已經擺仔儂面前一扇敞開个門，無人關得攏；因為儂略有一點力量，也曾遵守我个道，並無否認我个名。
Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth.
看啊，我要叫撒但会堂里向些人——伊拉自家讲是犹太人，实在勿是，不过是讲假话——看啊，我要叫伊拉来，俯伏勒侬脚前敬拜，也叫伊拉晓得我是爱侬个。因为侬遵守了我忍耐个道，我也要保守侬脱离试炼个辰光；个辰光将要临到普天下，为要试验住勒地上个人。
Behold, I come quickly: hold that fast which thou hast, that no man take thy crown. Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:7–13.
看哪，我快要来哉：侬总要牢牢守着侬所有个，免得有人夺去侬个冠冕。得胜个，我要叫伊做我 神殿里个柱石，伊也永远勿再出去；我还要将我 神个名，搭我 神个城个名，就是从天上、从我 神那里降下来个新耶路撒冷，并我个新名，都写勒伊身浪。凡有耳个，总应当听圣灵向众教会所讲个话。启示录 3:7–13。
The Philadelphians represent the one hundred and forty-four thousand and they are promised that God would write His new name upon them. When the Lord enters into covenant with the one hundred and forty-four thousand, He will introduce a new name of Himself. Abraham was told by the Lord that He was God Almighty.
非拉鐵非人表徵一十四萬四千，𡍲許落上帝欲將伊个新名寫勒𡍲身浪。當主搭一十四萬四千立約个辰光，伊欲將自家一个新名啟示出來。亞伯拉罕曾蒙主曉諭，講伊是全能个上帝。
And when Abram was ninety years old and nine, the Lord appeared to Abram, and said unto him, I am the Almighty God; walk before me, and be thou perfect. And I will make my covenant between me and thee, and will multiply thee exceedingly. And Abram fell on his face: and God talked with him, saying, As for me, behold, my covenant is with thee, and thou shalt be a father of many nations. Neither shall thy name any more be called Abram, but thy name shall be Abraham; for a father of many nations have I made thee. Genesis 17:1–5.
亚伯兰九十九岁个辰光，耶和华向伊显现，对伊讲：“我是全能个上帝；侬当行在我面前，作完全个人。我也要在我搭侬之间立我个约，叫侬极其繁多。”亚伯兰就俯伏在地；上帝搭伊讲话，说：“至于我，看看，我个约是搭侬立个；侬要作多国个父。此后，侬个名勿再叫亚伯兰，要叫亚伯拉罕；因为我已经立侬作多国个父。”《创世记》17:1–5
When the Lord first entered into covenant with a chosen people in the time of Abraham, He identified Himself as the Almighty God. When He furthered His covenant relationship in the time of Moses, for the first time he identified Himself as JEHOVAH. When Jesus came to confirm the covenant with many for one week, He introduced a new name of God that had only been expressed one time in the Old Testament and that was by a Babylonian.
當主喺亞伯拉罕個辰光，初次摎一班蒙揀選個子民立約個辰光，伊向佢拉自家表明為全能個神。到摩西個辰光，伊進一步推展伊個立約關係，頭一遍向佢拉表明自家係 JEHOVAH。等到耶穌來，欲摎許多人堅定一七之約個辰光，伊提出了神一個新個名號；此名喺舊約裡向只出現過一遍，而講出此名個，乃係一個巴比倫人。
Then Nebuchadnezzar the king was astonied, and rose up in haste, and spake, and said unto his counsellors, Did not we cast three men bound into the midst of the fire? They answered and said unto the king, True, O king. He answered and said, Lo, I see four men loose, walking in the midst of the fire, and they have no hurt; and the form of the fourth is like the Son of God. Daniel 3:24, 25.
其辰，尼布甲尼撒王大爲驚愕，急忙起身，開言對伊个謀士講：「𠲎弗是把三個人綑好擲勒火中間去个嗎？」伊拉回答王講：「王啊，實在是。」王回答講：「看哪，我看見四個人鬆開了，徛勒火中間行走，也無受傷；第四個个形狀，好像 神个兒子。」但以理書 3:24, 25.
It is very easy to establish that chapter three of Daniel is identifying the Sunday law in the United States. In Daniel three Shadrach, Meshach and Abednego represent the one-hundred and forty-four thousand. The one hundred and forty-four thousand are those that renew the covenant for the final time. In Daniel three we see a prophetic illustration of the Sunday law and latter rain history. Christ was and will be in the fires of persecution with his three worthies, representing not only the one hundred and forty-four thousand, but also the three angels messages. In the fire, which is typifying the Sunday law crisis, He is identified with one of His names, and it’s a name that would not be introduced into history until Christ arrived as the Son of God. In the illustration of chapter three we see those that renew the covenant at the end of the world interacting with Christ during the final crisis, and He has a name that no man knew.
要确立《但以理书》第三章所指认个、就是美国里向个星期日法，乃是极容易个事。㑚《但以理书》第三章里，沙得拉、米煞、亚伯尼歌预表一十四万四千人。一十四万四千人，就是末一次更新圣约个那些人。㑚《但以理书》第三章里，阿拉看见有关星期日法并晚雨历史个先知性图解。基督曾经、也将要同伊个三个忠仆一道，处勒逼迫个火里；伊拉所代表个，弗但有一十四万四千人，也有三天使个信息。㑚火里——此火乃预表星期日法危机——伊以伊个一个名被指认出来；而此名，直到基督以 神子个身份来到时，才会被引入历史。㑚第三章个图解里，阿拉看见世界末了更新圣约个那些人，勒最终危机当中同基督相遇；并且伊有一个无人晓得个名。
Before I stray too far away from our consideration of the Egyptian deliverance representing the Sunday law in the United States, we should remind ourselves that before the first of the ten plagues began in Egypt there was genuine Sabbath agitation.
我哋喺考量埃及得拯救预表美国个星期日法令个事体上，勿要偏离得忒远，倒要提醒自家：喺埃及十灾头一灾尚未开始以前，实在已经有真正个安息日鼓动。
And Pharaoh said, Behold, the people of the land now are many, and ye make them rest from their burdens. And Pharaoh commanded the same day the taskmasters of the people, and their officers, saying, Ye shall no more give the people straw to make brick, as heretofore: let them go and gather straw for themselves. And the tale of the bricks, which they did make heretofore, ye shall lay upon them; ye shall not diminish ought thereof: for they be idle; therefore they cry, saying, Let us go and sacrifice to our God. Let there more work be laid upon the men, that they may labour therein; and let them not regard vain words. And the taskmasters of the people went out, and their officers, and they spake to the people, saying, Thus saith Pharaoh, I will not give you straw. Go ye, get you straw where ye can find it: yet not ought of your work shall be diminished. So the people were scattered abroad throughout all the land of Egypt to gather stubble instead of straw. And the taskmasters hasted them, saying, Fulfil your works, your daily tasks, as when there was straw. And the officers of the children of Israel, which Pharaoh’s taskmasters had set over them, were beaten, and demanded, Wherefore have ye not fulfilled your task in making brick both yesterday and today, as heretofore? Then the officers of the children of Israel came and cried unto Pharaoh, saying, Wherefore dealest thou thus with thy servants? There is no straw given unto thy servants, and they say to us, Make brick: and, behold, thy servants are beaten; but the fault is in thine own people. But he said, Ye are idle, ye are idle: therefore ye say, Let us go and do sacrifice to the Lord. Go therefore now, and work; for there shall no straw be given you, yet shall ye deliver the tale of bricks. And the officers of the children of Israel did see that they were in evil case, after it was said, Ye shall not minish ought from your bricks of your daily task. Exodus 5:5–19.
法老讲：“看哪，今朝此地个百姓众多咾，侬倒叫伊拉歇脱伊拉个重担。” 法老当日就吩咐百姓个督工并伊拉个官长，讲：“从今以后，侬拉勿再像先前个样子拨百姓草秸做砖；叫伊拉自家去拾草秸。伊拉先前所做个砖数，侬拉总要派定拨伊拉；一点也勿可减少。因为伊拉懒惰，所以喊叫讲：‘容我拉去祭献拨我拉个 神。’ 总要把更重个工夫加在这些男人身上，叫伊拉在其中劳碌；勿要叫伊拉去听信虚妄个话。” 百姓个督工并伊拉个官长就出去，对百姓讲：“法老这样讲：‘我勿拨侬拉草秸。侬拉自家去，阿里寻得着草秸，就到阿里去取；然而侬拉个工一点也勿可减少。’” 于是百姓就分散到埃及全地，拾碎秆来代替草秸。督工催逼伊拉，讲：“侬拉要完成侬拉个工，每日应做个数目，要像有草秸辰光一样。” 法老督工所派管以色列子孙个官长，就挨打，并且有人责问伊拉讲：“为啥侬拉昨日今朝做砖，勿像先前一样完成定额呢？” 以色列子孙个官长就来哀求法老，讲：“侬为啥这样待侬个仆人？草秸并呒没拨侬个仆人，人倒对我拉讲：‘做砖罢！’ 看哪，侬个仆人挨打咾，罪过倒在侬自家百姓身上。” 法老却讲：“侬拉懒惰，侬拉懒惰，所以侬拉讲：‘容我拉去祭献拨耶和华。’ 所以现今去做工罢；草秸断勿会拨侬拉，砖个数目却总要交足。” 以色列子孙个官长听见讲：“侬拉每日所当纳个砖数，一点也勿可减少，” 就晓得自家处境险恶。出埃及记 5:5–19。
Before the Sunday law there will be escalating agitation against those who keep the seventh-day Sabbath, just as there was leading up to the Egyptian plagues. Moses was the one that was identified by both the Egyptians and the Hebrews as the one who was causing all the trouble, just as Ahab accused Elijah of.
喺禮拜日法令頒行之前，對遵守第七日安息日個人，必有愈來愈加劇個騷擾與攻擊，正像埃及諸災降臨以前所發生個一樣。摩西無論喺埃及人抑是希伯來人當中，儕畀人認作是引起一切禍患個人，正如亞哈責怪以利亞一樣。
And it came to pass, when Ahab saw Elijah, that Ahab said unto him, Art thou he that troubleth Israel? And he answered, I have not troubled Israel; but thou, and thy father’s house, in that ye have forsaken the commandments of the Lord, and thou hast followed Baalim. 1 Kings 18:17, 18.
后来，亚哈一看见以利亚，就对伊讲：“扰乱以色列个就是侬吗？”以利亚回答讲：“扰乱以色列个勿是我，乃是侬搭侬父家；因为侬撇弃了耶和华个诫命，去随从诸巴力。”《列王纪上》18:17、18
The story of Moses illustrates the Sunday law history and the story of Elijah illustrates the Sunday law history. Together, or apart Moses and Elijah are symbols. At the Transfiguration of Christ, they together represented the one hundred and forty-four thousand who do not die and those who die in the Lord. Moses was resurrected, Elijah never died. They are also the two prophets who are the tormentors of the people in Revelation eleven. Much truth is represented by Moses and Elijah as symbols, and we hope to address that later.
摩西个故事说明主日法个历史，以利亚个故事也说明主日法个历史。无论合勒一道，抑或分开来看，摩西同以利亚侪是表号。到基督变像个辰光，伊拉一道代表勒那十四万四千人当中弗经过死亡个人，以及那些勒主里向过世个人。摩西曾经复活，以利亚从来弗曾死。伊拉也就是《启示录》第十一章里那两个叫众民受折磨个先知。藉着摩西同以利亚作为表号，所表明个真理极多；阿拉盼望日后再来讲论这个题目。
Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:5, 6.
看哪，耶和华大而可畏之日未到以前，我要差遣先知以利亚到侬搭去。伊要使父亲个心转向儿女，儿女个心转向父亲，免得我来咒诅遍地。玛拉基书 4:5, 6.
Just before human probation closes “Elijah the prophet” is to appear with a special message that turns “the heart of the fathers to the children, and the heart of the children to their fathers.” The prophets all testify of the end of the world, and they all agree with each other.
就喺人类恩典时期将要结束之前，“先知以利亚”必要显现，带来一项特别个信息，使“父亲个心转向儿女，儿女个心转向父亲。”众先知都为世界个末了作见证，而且伊拉彼此所讲个完全一致。
And the spirits of the prophets are subject to the prophets. For God is not the author of confusion, but of peace, as in all churches of the saints. 1 Corinthians 14:32, 33.
先知个灵，系服从先知个。因为 神弗是混乱个作者，乃是和平个作者，正像喺众圣徒个各教会里一样。哥林多前书 14:32, 33。
Elijah’s message arrives just before the great and dreadful day of the Lord; therefore, it is the very same special message in the book of Revelation which is represented as “the Revelation of Jesus Christ.” When “the time is at hand” Elijah’s special message shows God’s “servants things which must shortly come to pass.”
以利亞个信息，正值主个大而可畏之日將到以前臨到；故此，伊就係《啟示錄》裡向人表明為「耶穌基督个啟示」个同一個特別信息。當「時候近了」，以利亞个特別信息就將上帝个「僕人」所必快快成就个事指示伊拉。
The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.
耶穌基督个啟示，乃係 神賜俾伊个，為着要將該些快要成就个事指示俾伊个眾僕人；伊就差遣伊个使者，將這啟示表明俾伊个僕人約翰。約翰為 神个道，並耶穌基督个見證，以及伊所看見个一切事作見證。誦讀這預言之話語个人，並聽見又遵守其中所記載之事个人，係有福个；因為時候近了。啟示錄 1:1–3
Notice that when Malachi employs Elijah as a symbol, he includes a direct reference to commandment keeping.
请注意，玛拉基用以利亚作象征个辰光，特特加进了一句直接提着遵守诫命个话。
Remember ye the law of Moses my servant, which I commanded unto him in Horeb for all Israel, with the statutes and judgments. Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:4–6.
恁等着记得我仆人摩西个律法，就是我在何烈山为着全以色列所吩咐伊个，有律例搭审判。看哪，耶和华个大而可畏之日未到以前，我要差遣先知以利亚到恁等该面前来：伊要叫父亲个心转向儿女，儿女个心转向父亲，免得我来到，用咒诅击打此地。玛拉基书 4:4–6。
These three verses are the last of the Old Testament, and contain the final promise of the Old Testament as well as an emphasis on keeping the ten commandments. There are seven “blessings” in the book of Revelation and the final one is a blessing upon those who keep the ten commandments.
迭三節經文是舊約聖經末了個三節，也包括了舊約最後個應許，同時強調要遵守十條誡命。啟示錄內中有七個「福」，末了一個就是賜福予遵守十條誡命個人。
I am Alpha and Omega, the beginning and the end, the first and the last. Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city. Revelation 22:13, 14.
我是阿爾法，我是俄梅戛；我是起頭，我是末了；我是首先个，我是末後个。遵行伊誡命个人有福了，叫伊拉得有權柄到生命樹遐去，也得從城門進入彼城。啟示錄 22:13, 14.
The last promise in the Old Testament informs us to “Remember” the ten commandments, but in so doing it emphasizes the one commandment that includes the command to “remember.”
舊約裡向末了一條應許提醒我儕：「要記得」十誡；毋過，就咾恁樣做個辰光，伊特別強調仔該一條內中包含「記得」個命令个誡命。
Remember the sabbath day, to keep it holy. Six days shalt thou labour, and do all thy work: But the seventh day is the sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates: For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the sabbath day, and hallowed it. Exodus 20:8–11.
當記念安息日，守其爲聖。六日儂當勞碌，做儂一切个工；獨第七日是耶和華儂个上帝个安息日；此一日，儂弗可做啥個工，無論儂，儂个囝，儂个囡，儂个男僕，儂个女僕，儂个牲口，以及寄居勒儂門內个外方人，攏弗可做工。因爲耶和華用六日創造天地、海，並其中萬物，第七日便安息，所以耶和華賜福與安息日，定其爲聖。出埃及記 20:8–11。
The last promise in both the Old and New Testaments emphasizes the commandments of God with a special emphasis on the seventh-day Sabbath. Malachi says to “remember” and John informs us you are blessed for doing so. The seventh-day Sabbath commemorates God’s creation and his creative power. The Sabbath also becomes the point of controversy in the last days of earth’s history. When John records the “blessing” upon those who do his commandments, he is simply recording what Jesus, the Alpha and Omega, the beginning and ending, the first and the last proclaimed. Therefore, the last promise of the New Testament has to do with the Seventh-day Sabbath and also the attribute of divinity that identifies the end by the beginning.
舊約搭新約裡向末後个應許，攏著重於上帝个誡命，尤其特別強調第七日安息日。瑪拉基講著愛「記念」，約翰告訴咱，若是恁樣行，就有福了。第七日安息日記念上帝个創造搭伊創造个大能。安息日也成為地上歷史末後日子个爭議焦點。約翰記錄著臨到彼啲遵行伊誡命之人个「福」，伊無非是記下耶穌——阿拉法搭俄梅戛、起初搭末了、首先搭末後——所宣告个話。所以，新約个末後應許是關乎第七日安息日，也關乎彼項神性个屬性；這屬性藉著起頭來指明末了。
The first truth mentioned in Genesis, which means beginnings identifies the Creator, the creation and a special emphasis on the Sabbath. Taken together, line upon line the beginning of the Old Testament and the end of the both the Old and New Testaments emphasize God as the Creator, the Ten Commandments, the Sabbath commandment and that Jesus is the beginning and end.
《創世記》所提着个第一個真理——其名義卽「起頭」——指明了創造主、受造萬有，並特別着重安息日。總起來看，逐行逐句，舊約个開頭，以及舊新約兩者个結尾，攏着重上帝係創造主、十誡、安息日个誡命，並且耶穌係起頭與末了。
Elijah the prophet is employed by Malachi as a symbol in the last promise of the Old Testament and he was the prophet who confronted Jezebel and Ahab. The book of Revelation employs Jezebel as a symbol of the papacy and ten kings as a symbol of the United Nations. Elijah’s confrontation with Ahab and Jezebel represents the one hundred and forty-four thousand’s confrontation with the United Nations, empowered by the United States and directed by the papacy. As king of the ten northern tribes of Israel Ahab represented the ruling power over ten tribes, thus typifying the United States (Ahab) empowering the United Nations (ten tribes or ten kings in Revelation seventeen) to do the persecution of Sabbath-keepers for the Papacy (Jezebel). When Malachi uses Elijah to represent a message that comes before the great and dreadful day of the Lord, Elijah represents those who are persecuted by modern Rome (the dragon, the beast and the false prophet) as he was persecuted by Jezebel for three and a half years. Emphasizing the Sabbath by employing the word “remember” in Malachi 4:4 adds the Sunday law crisis to the prophetic scenario illustrated by Malachi.
先知以利亞，拉基阿在《舊約》末後个應許裡向伊當作一個表號來用；伊也就是對抗耶洗別同亞哈个先知。《啟示錄》用耶洗別來表號教皇權，也用十個王來表號聯合國。以利亞對亞哈同耶洗別个對抗，預表十四萬四千人對聯合國个對抗；聯合國受美國加力，並受教皇權指使。亞哈作為以色列北方十個支派个王，代表管轄十個支派个統治權勢；因此，伊就預表美國（亞哈）加力聯合國（十個支派，抑或《啟示錄》第十七章个十王），替教皇權（耶洗別）去逼迫守安息日个人。拉基阿用以利亞來代表一個信息，就是喺主偉大而可畏个日子未到以前要來个信息；咁末，以利亞就代表該些受現代羅馬逼迫个人（龍、獸同假先知），正如伊當年受耶洗別逼迫三年半一樣。拉基阿書 4:4 用「記念」一詞來強調安息日，進一步將主日法危機加進拉基阿所描畫个預言場景裡。
Much more needs to be added to the consideration of the truths that are conveyed by comparing the beginning of the Old Testament with the end of the Old Testament, and then comparing the beginning of the Bible with the end of the Bible. In Genesis we have the Creator, creation and the Sabbath that commemorates the creation. In Malachi we have the Sabbath commandment identified as the crisis issue that leads to the close of human probation and the seven last plagues, or as Malachi calls it, “the great and dreadful day of the Lord.” Elijah represents God’s people who present the third angel’s message to a dying world.
還有許多內容，需要加添到對下列真理個考量當中：將《舊約》個起頭同《舊約》個末了相比，然後再將《聖經》個起頭同《聖經》個末了相比。喺《創世記》裡，吾儕看見造物主、創造，以及記念創造個安息日。喺《瑪拉基書》裡，安息日個誡命被指出為危機個爭點；此爭點引向人類恩 probation 個終結，同末後七災，抑照《瑪拉基書》個講法，就是「耶和華大而可畏個日子」。以利亞表徵上帝個子民，就是向一個垂死個世界傳第三位天使信息個人。
“Today, in the spirit and power of Elias and of John the Baptist, messengers of God’s appointment are calling the attention of a judgment-bound world to the solemn events soon to take place in connection with the closing hours of probation and the appearance of Christ Jesus as King of kings and Lord of lords.” Prophets and Kings, 715, 716.
「今朝，奉上帝所派定个使者，带勒以利亚并施洗约翰个灵与能力，正号召一个注定要受审判个世界，去注意恩典时期将近结束之际所要发生个严肃大事，以及基督耶稣显现为万王之王、万主之主个辰光。」《先知与君王》，715，716。
The beginning of the Bible which is also the beginning of the Old Testament identifies the same story as the end of both Testaments, but each beginning and ending has its own truth to emphasize and contribute to the message. In Genesis the focus is on the activities of God, in Malachi the focus is on the message that warns of the coming crisis. The end of Revelation identifies the Alpha and Omega. In the first book of the New Testament, we read the following.
《圣经》个起头，阿拉讲也就是《旧约》个起头，指明搭两约个结尾是同一个故事；弗过每一个起头搭结尾，各有其所要着重并贡献于信息个真理。《创世记》个重点，乃勒神个作为；《玛拉基书》个重点，乃勒警告将临危机个信息。《启示录》个结尾，指明阿拉法搭俄梅戛。勒《新约》个头一卷书里，阿拉读着下头个话。
The book of the generation of Jesus Christ, the son of David, the son of Abraham.
耶穌基督个家譜，伊係大衛个子孫，也係亞伯拉罕个子孫。
Abraham begat Isaac; and Isaac begat Jacob; and Jacob begat Judas and his brethren; And Judas begat Phares and Zara of Thamar; and Phares begat Esrom; and Esrom begat Aram; And Aram begat Aminadab; and Aminadab begat Naasson; and Naasson begat Salmon; And Salmon begat Booz of Rachab; and Booz begat Obed of Ruth; and Obed begat Jesse; And Jesse begat David the king; and David the king begat Solomon of her that had been the wife of Urias; And Solomon begat Roboam; and Roboam begat Abia; and Abia begat Asa; And Asa begat Josaphat; and Josaphat begat Joram; and Joram begat Ozias; And Ozias begat Joatham; and Joatham begat Achaz; and Achaz begat Ezekias; And Ezekias begat Manasses; and Manasses begat Amon; and Amon begat Josias; And Josias begat Jechonias and his brethren, about the time they were carried away to Babylon: And after they were brought to Babylon, Jechonias begat Salathiel; and Salathiel begat Zorobabel; And Zorobabel begat Abiud; and Abiud begat Eliakim; and Eliakim begat Azor; And Azor begat Sadoc; and Sadoc begat Achim; and Achim begat Eliud; And Eliud begat Eleazar; and Eleazar begat Matthan; and Matthan begat Jacob; And Jacob begat Joseph the husband of Mary, of whom was born Jesus, who is called Christ.
亞伯拉罕生以撒；以撒生雅各；雅各生猶大同伊个弟兄。猶大從他瑪生法勒斯搭謝拉；法勒斯生以斯倫；以斯倫生亞蘭。亞蘭生亞米拿達；亞米拿達生拿順；拿順生撒門。撒門從喇合生波阿斯；波阿斯從路得生俄備得；俄備得生耶西。耶西生大衛王；大衛王從烏利亞个妻生所羅門。所羅門生羅波安；羅波安生亞比雅；亞比雅生亞撒。亞撒生約沙法；約沙法生約蘭；約蘭生烏西亞。烏西亞生約坦；約坦生亞哈斯；亞哈斯生希西家。希西家生瑪拿西；瑪拿西生亞們；亞們生約西亞。約西亞生耶哥尼雅同伊个弟兄，正當伊拉被遷到巴比倫个辰光。遷到巴比倫以後，耶哥尼雅生撒拉鐵；撒拉鐵生所羅巴伯。所羅巴伯生亞比玉；亞比玉生以利亞敬；以利亞敬生亞所。亞所生撒督；撒督生亞金；亞金生以律。以律生以利亞撒；以利亞撒生馬但；馬但生雅各。雅各生約瑟，就是馬利亞个丈夫；耶穌係從馬利亞生个，伊就係稱為基督个。
So all the generations from Abraham to David are fourteen generations; and from David until the carrying away into Babylon are fourteen generations; and from the carrying away into Babylon unto Christ are fourteen generations.
故此，自亚伯拉罕到大卫，总共有十四代；自大卫到迁徙巴比伦的时候，也有十四代；自迁徙巴比伦到基督，又有十四代。
Now the birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost. Then Joseph her husband, being a just man, and not willing to make her a publick example, was minded to put her away privily. But while he thought on these things, behold, the angel of the Lord appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Ghost.
耶穌基督个出世，乃是按仔恁般：伊个母親馬利亞已經許配了約瑟，總在伊兩儕還未同房以前，馬利亞就給人看出有孕，乃是對聖靈懷个。伊个丈夫約瑟，因為是個義人，勿願意叫伊當眾受羞辱，就有意思暗暗仔休了伊。總在伊心裏思想仔些事个辰光，忽然，主个使者在夢中向伊顯現，講：「約瑟，大衛个子孫，勿要驚，儘管娶馬利亞來做你个妻；因為伊腹裏所懷个，乃是對聖靈來个。」
And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sins. Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying, Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us. Then Joseph being raised from sleep did as the angel of the Lord had bidden him, and took unto him his wife: And knew her not till she had brought forth her firstborn son: and he called his name JESUS. Matthew 1:1–25.
伊要生一个儿子，侬要给伊起名叫耶稣；因为伊要把伊个百姓从伊拉个罪里向拯救出来。迭一切事成就，原是要应验主借先知所讲个话，说：看哪，一个童贞女要怀孕生子，人要称伊个名为以马内利。迭个名翻出来，就是 神同我拉搭界。 约瑟从睡里醒转，就照主个使者所吩咐伊个去做，娶了伊个妻；只是呒没同房，等到伊生了头生个儿子，就给伊起名叫耶稣。马太福音 1:1–25。
The beginning of the New Testament agrees with the beginning and ending of the Old Testament and the ending of the New Testament for it emphasizes God’s creative power, for the power Christ employed to create all things in six days is the identical power He uses to “save his people from their sins.” The word Emmanuel, as the passage cites from the writings of Isaiah means “God with us.” He dwells within His people by combining His divinity with our humanity, and this was the very combination He accomplished when He was incarnated in Mary.
新约个起头，摒旧约个起头搭煞尾，并新约个煞尾，都是相合个；因为伊着重上帝个创造大能，因为基督用来勒六日之内创造万有个能力，正是伊用来“救伊个百姓脱离伊拉个罪恶”个同一样能力。“以马内利”一词，照该段经文自以赛亚著作里所引个意思，就是“上帝与我拉同在”。伊将伊个神性搭我拉个人性联合起来，住勒伊个百姓里向；而该种联合，也正是伊勒马利亚身上成为肉身个辰光所成就个。
“Nothing less than perfect obedience can meet the standard of God’s requirement. He has not left His requirements indefinite. He has enjoined nothing that is not necessary in order to bring man into harmony with Him. We are to point sinners to His ideal of character and to lead them to Christ, by whose grace only can this ideal be reached.
「弗有比完全个顺服再少一等个，能够合乎上帝所要求个标准。伊并呒没将伊个要求摆勒含糊弗清。凡为着使人得能同伊和谐一致所必要个，伊一样也呒没吩咐弗著。𠊎伲应当将罪人指向伊品格个理想，并且引领伊拉归向基督；唯独借着伊个恩典，纔能够达到者个理想。』
“The Savior took upon Himself the infirmities of humanity and lived a sinless life, that men might have no fear that because of the weakness of human nature they could not overcome. Christ came to make us ‘partakers of the divine nature,’ and His life declares that humanity, combined with divinity, does not commit sin.” Ministry of Healing, 180.
“救主将人类个样软弱担在伊自家身浪，过了一种无罪个生活，叫人弗消惊怕，弗消想因为人性个软弱，自家就弗能够得胜。基督来，是要叫阿拉‘有分于神个性情’，伊个生活宣告：人性同神性联合，并弗犯罪。”《服务真诠》，180。
The beginning of the New Testament identifies where, when and why Jesus took upon himself our human nature. He did so to demonstrate that human power combined with divine power does not sin. Sin is the transgression of the law, which Malachi says we are to “remember.” John informs us that those who keep the law, and therefore those who are not sinning, can enter through heavenly gates. Matthew identifies that a sinner can overcome sin, just as Christ overcame. When we have Christ within us, (the hope of glory) we have the creative power that made the universe within us. This possibility was provided by Christ choosing to enter into the human family, and for the rest of eternity becoming not only the son of God but also the son of man.
《新约》起首表明了耶稣是在何处、何时并为何取了我们的人性。伊如此行，乃是要显明：人个能力同神个能力结合，并弗犯罪。罪就是对律法个干犯，玛拉基讲，倷应当“记念”律法。约翰告知倷，凡遵守律法个人，也就是弗犯罪个人，能够从天上个门进去。马太指出，罪人能够胜过罪，正像基督胜过一样。当基督住勒倷里向辰光，（荣耀个盼望）倷里向就有创造宇宙个创造大能。迭个可能性，是因基督拣选进入人类家庭，并且勒永恒其余个一切岁月里，弗但成为上帝个儿子，也成为人子。
There is a special message of truth opened up to God’s people from the book of Revelation just before the close of human probation. That special message is also Malachi’s “Elijah message” that is proclaimed just before the “dreadful day of the Lord”.
喺人類恩典時期將近結束以前，上帝從《啟示錄》向伊个子民開啟了一個特別个真理信息。箇個特別个信息，也就是瑪拉基所講、喺「耶和華大而可畏之日」以前所宣告个「以利亞信息」。
At the beginning of both Testaments and the end of the New Testament we have specific attributes of God identified. In Genesis He is the Creator, and at the end of Revelation He is Alpha and Omega. At the beginning of the New Testament, He becomes the son of man. And with the end of the Old Testament, we find the principle which the messenger Elijah uses to accomplish the message he would proclaim as turning the hearts of the fathers unto the children and vice-versa.
兩約个起頭搭新約个末了，我伲看見上帝个特定屬性得着指明。喺《創世記》裡，伊係創造主；到《啟示錄》个末了，伊係阿爾法搭俄梅戛。喺新約个起頭，伊成爲人子。到舊約个末了，我伲就尋着先知以利亞所用个原則，藉此成就伊所要宣告个信息，就是使父親个心轉向兒女，兒女个心也轉向父親。
The prophetic principle which Elijah applies to present his warning message is just what John was commanded to do in the Revelation. Elijah “shall turn the heart of the fathers to the children, and the heart of the children to their fathers,” and John was told to write the things that then were and in so doing he would simultaneously be writing the things that would come. John was used to illustrate how the principle of alpha and omega operates in the prophetic Word, and Elijah will base his message upon the same principle. When we compare the beginning of the Bible with the end of the Bible, we are comparing Old with the New. A father is the beginning of his child and the child is the ending of the father. The one hundred and forty-four thousand are the final generation of Abraham’s children, and the history where God entered into covenant with Abraham typifies the history when God renews that covenant with the one hundred and forty-four thousand.
以利亚用来陈明伊警告信息个预言原则，正是约翰勒《启示录》里受命所做个事。以利亚“必使父亲个心转向儿女，儿女个心转向父亲”，而约翰受吩咐，要写彼时存在个事；伊若此写，也就同时写着将来要来个事。约翰受用来表明，阿拉法同俄梅戛个原则是哪能运行于预言个圣言之中；以利亚也要照同样个原则来立伊个信息。若拿《圣经》个起头同《圣经》个末了比较，就是拿旧约同新约比较。父亲是儿女个起头，儿女是父亲个终局。一百四十四千人是亚伯拉罕子孙个末后一代；上帝同亚伯拉罕立约个历史，乃预表上帝同一百四十四千人更新此约个历史。
Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all. Romans 4:16.
所以，是出于信，俾应许得以本乎恩典；为着叫应许向一切后裔都得坚固；弗但是向属于律法个，也向属于亚伯拉罕之信个；伊是阿拉众人个父。罗马书 4:16。
The message of Elijah is representing the principle of alpha and omega, for the fathers are alpha and the children are omega. Elijah’s message would turn the hearts of the fathers to the children. Christ identified John the Baptist as Elijah and Ellen White identified William Miller as both Elijah and John the Baptist. The message of all of these representative men was represented as turning the hearts of the fathers to the children and vice-versa. That work represents the effect of the message in turning men’s hearts to their heavenly Father, but it means more, for it is a symbol of the work. In Bible prophecy symbols have more than one meaning and must be identified by context.
以利亞个信息表明阿爾法搭奧米伽个原則，因為列祖是阿爾法，子孫是奧米伽。以利亞个信息要使列祖个心轉向子孫。基督認定施洗約翰就是以利亞；而懷愛倫認定威廉·米勒兼是以利亞，也兼是施洗約翰。所有此等作代表个人物之信息，攏表明為使列祖个心轉向子孫，亦使子孫个心轉向列祖。此項工作表明信息所產生之功效，就是使人个心轉向伊們天上个父；然而其意義毋止於此，因為此乃對該項工作个一種象徵。於《聖經》預言之中，象徵往往有一重以上个意義，必須依上下文來辨明。
“What was it that made John the Baptist great? He closed his mind to the mass of tradition presented by the teachers of the Jewish nation, and opened it to the wisdom which comes from above. Before his birth the Holy Spirit testified of John: ‘He shall be great in the sight of the Lord, and shall drink neither wine nor strong drink; and he shall be filled with the Holy Ghost…. And many of the children of Israel shall he turn to the Lord their God. And he shall go before Him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord.’ Luke 1:15–17.” Counsels to Parents, Teachers and Students, 445.
“究竟是啥个使施洗约翰成为伟大？伊向犹太民族教师所陈列个大量传统关闭了自家个心思，倒向从上头来个智慧敞开了。喺伊出世以前，圣灵就为约翰作见证：‘伊在主眼前必为大，淡酒浓酒总弗吃；并且要被圣灵充满……伊还要使许多以色列子民回转归于主——渠拉个上帝。伊也要在主面前，带着以利亚个心志同能力行走，叫父亲个心转向儿女，叫悖逆个人归向义人个智慧；为主预备合用个百姓。’路加福音 1:15–17。”《给父母、教师同学生个训言》，445。
The message is designed that those who choose to hear will turn their hearts unto the Heavenly Father, yet the primary prophetic principle that will be used to convey the warning message will be that Christ is the Alpha and Omega, the first and the last, the beginning and ending. The Elijah message is based upon the presentation of God’s prophetic Word from the perspective that Jesus Christ is the Word of God, and the rules that govern the Bible are also attributes of His character.
箇條信息个設計，是要叫凡揀選來聽个，攏會將伊拉个心轉向天父；然而，用來傳達箇警告信息个首要預言原則，乃是基督就是阿爾法與俄梅戛，首先个與末後个，起初與終結。以利亞个信息，是建立勒從上帝預言个道來呈現个根基之上，就是按箇樣个觀點：耶穌基督就是上帝个道；而管轄《聖經》个規則，也同樣是伊品格个屬性。
“The law of God is as sacred as God Himself. It is a revelation of His will, a transcript of His character, the expression of divine love and wisdom. The harmony of creation depends upon the perfect conformity of all beings, of everything, animate and inanimate, to the law of the Creator. God has ordained laws for the government, not only of living beings, but of all the operations of nature. Everything is under fixed laws, which cannot be disregarded. But while everything in nature is governed by natural laws, man alone, of all that inhabits the earth, is amenable to moral law. To man, the crowning work of creation, God has given power to understand His requirements, to comprehend the justice and beneficence of His law, and its sacred claims upon him; and of man unswerving obedience is required.” Patriarchs and Prophets, 53.
“上帝个律法搭上帝自家一样神圣。伊是伊旨意个启示，是伊品格个写照，是神圣个爱搭智慧个发表。受造万物个和谐，有赖于一切众生，并一切有生命个、无生命个，都完全顺服创造主个律法。上帝设立规例，为着治理，不单是活物，也包括自然界一切个运行。万事万物都受定准个律例管辖，弗可轻忽。然则，自然界里一切都受自然律支配，独有人，在地上所居住个一切之中，是应当服膺道德律个。对人——创造之工个冠冕——上帝赐拨伊能力，能明白伊个要求，能领会伊律法个公义搭仁惠，并其对伊所提出个神圣权利；故对人所要求个，是坚定弗移个顺从。”《先祖与先知》，53。
Everything (and this would include the Bible, for the Bible is something and if it is something, then it is part of everything) is under fixed laws. The Bible has fixed laws or rules that govern its correct interpretation. One of those rules is that the Bible identifies the end of a thing with the beginning of a thing. Jesus is the Word of God, and He is the first and the last, and it’s a “fixed law” and an attribute of His character.
一切事物（此也包括《圣经》，因为《圣经》总归是一物；若其是一物，就属乎一切之中）都在一定个律法之下。《圣经》有一定个律法或规矩，用来管束对其正当个解释。其中一条规矩，就是《圣经》将一件事个终局认作其开端。耶稣就是上帝个道，伊是首先个，也是末后个；此乃“一定个律法”，也是伊性情个一项属性。
We used this introduction of Elijah to show that the beginning and ending of both the Old and New Testaments agree. The ending of the Bible, which is also the end of the book of Revelation also agrees with the beginning of Revelation. Five witnesses to the same truths based upon the principle which is an attribute of God’s character that God’s Word always illustrates the end of a thing with the beginning of that thing. This reality is part of what it means that Jesus Christ is the Alpha and Omega.
阿拉用以利亞个搭頭，來顯明舊約搭新約个起頭搭收尾是相合个。聖經个收尾，也就是《啟示錄》个收尾，也搭《啟示錄》个起頭相合。對同一真理个五個見證，都是根據一條原則；該原則乃是上帝品性个一種屬性：上帝个話，常常用一件事个起頭來表明伊个收尾。此種實在，也是耶穌基督爲阿拉法搭俄梅嘎个含義之一。
“To the apostle John on the isle of Patmos were opened scenes of deep and thrilling interest in the experience of the church. Subjects of intense interest and vast importance were presented to him in figures and symbols, that the people of God might become intelligent concerning the perils and conflicts before them. The history of the Christian world to the very close of time was revealed to John. With great clearness he saw the position, dangers, conflicts, and final deliverance of the people of God. He records the closing message which is to ripen the harvest of earth, either as sheaves for the heavenly garner, or as fagots for the fires of the last day.
对住拔摩海岛个使徒约翰，曾显开教会经历当中深切而震动人心个景象。许多极其引人注意、关系重大个题旨，用表号同象征个方式摆勒伊面前，叫上帝个子民能够明白伊拉前头所要遭逢个危险同争战。基督教世界个历史，直到时辰个尽头，都启示拨约翰。伊看见上帝子民个地位、危险、争战，以及末后个拯救，极其分明。伊记下末了个信息；该信息要催熟地上个庄稼，或者成为收入天上仓里个禾捆，或者成为末日火中个柴把。
“In vision John beheld the trials which God’s people would endure for the truth’s sake. He saw their unyielding firmness in obeying the commandments of God, in the face of the oppressive powers that sought to force them into disobedience, and he saw their final triumph over the beast and his image.
“㑚异象里，约翰看见上帝个子民为着真理所要忍受个试炼。伊看见渠拉㧻上帝诫命个顺从之中，面对那些想要逼迫伊拉去违背个压制势力，显出毫勿屈挠个坚贞；伊也看见伊拉末后得胜了兽并伊个像。”
“Under the symbols of a great red dragon, a leopard-like beast, and a beast with lamblike horns, the earthly governments which would especially engage in trampling upon God’s law and persecuting His people, were presented to John. The war is carried on till the close of time. The people of God, symbolized by a holy woman and her children, were represented as greatly in the minority. In the last days only a remnant still existed. Of these John speaks as they ‘which keep the commandments of God, and have the testimony of Jesus Christ.’
「用大紅龍、一個像豹个獸，佮一個有羊羔樣角个獸做表號，啲特別著力踐踏上帝律法、逼迫伊子民个地上政權，就向約翰顯明出來。這場爭戰一直延續到時日个末了。上帝个子民，用一位聖潔个婦人佮伊个兒女來表徵，表明佢拉在人數上大大居少數。到末後个日子，還只存留一班餘剩个民。論到這班人，約翰講，佢拉就是『守上帝誡命、又有耶穌基督見證』个人。」
“Through paganism, and then through the Papacy, Satan exerted his power for many centuries in an effort to blot from the earth God’s faithful witnesses. Pagans and papists were actuated by the same dragon spirit. They differed only in that the Papacy, making a pretense of serving God, was the more dangerous and cruel foe. Through the agency of Romanism, Satan took the world captive. The professed church of God was swept into the ranks of this delusion, and for more than a thousand years the people of God suffered under the dragon’s ire. And when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, was symbolized by a beast with lamblike horns. The beasts preceding it had risen from the sea, but this came up out of the earth, representing the peaceful rise of the nation which is symbolized. The ‘two horns like a lamb’ well represent the character of the United States Government, as expressed in its two fundamental principles, Republicanism and Protestantism. These principles are the secret of our power and prosperity as a nation. Those who first found an asylum on the shores of America rejoiced that they had reached a country free from the arrogant claims of popery and the tyranny of kingly rule. They determined to establish a government upon the broad foundation of civil and religious liberty.
“藉着异教，后来又藉着教皇制，撒但运用伊个权柄，几百年之久，竭力要从地上抹煞上帝忠信个见证人。异教徒搭教皇派，受同一个龙个灵所驱使。伊拉个分别，不过在于教皇制假托事奉上帝，因而成为更加危险、更加残忍个仇敌。藉着罗马教制个作用，撒但掳掠了世界。自称属上帝个教会，也给卷入这迷惑个队伍里去了；一千多年之久，上帝个百姓都受龙个忿怒所苦害。及至教皇制给剥夺了伊个力量，不得不停止逼迫个辰光，约翰看见又有一个新个权势兴起来，要响应龙个声音，并继续推行同样残酷而僭妄个作为。这个权势，就是末后一个要向教会并向上帝律法发动战争个权势，曾以一只有羔羊样角个兽来表征。先前个兽都是从海里上来个；独有这个是从地里上来，表明那受此象征个国家是安静兴起个。‘两角如同羔羊’确切表明了美国政府个性质，正如伊个两个基本原则所显明个一样，就是共和主义搭更正教主义。这两个原则，乃是我国作为一国之权能搭兴盛个隐秘。最先在美洲海岸寻着避难所个人，欢喜自家已经到了一个脱离教皇制度骄横要求搭君王统治暴虐个国家。伊拉决意要在公民自由搭宗教自由个广阔根基上，建立一个政府。”
“But the stern tracing of the prophetic pencil reveals a change in this peaceful scene. The beast with lamblike horns speaks with the voice of a dragon, and ‘exerciseth all the power of the first beast before him.’ Prophecy declares that he will say to them that dwell on the earth that they should make an image to the beast, and that ‘he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads; and that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name.’ Thus Protestantism follows in the steps of the Papacy.
“弗过，预言个画笔严厉个勾勒，显出此一太平景象要起变化。生仔羊角个兽，开口却发龙个声音，且‘行使头一只兽在伊面前一切个权柄。’预言宣告，伊要对住勒地上居住个人讲，叫伊拉替该兽造一个像；并且‘叫众人，无论细个大个、富个穷个、自主个为奴个，都在右手里或额角浪受一个印记；除了有该印记，或有兽个名，或有伊名个数目个人，啥人也弗得买卖。’故此，基督新教便循着教皇制个脚踪而行。”
“It is at this time that the third angel is seen flying in the midst of heaven, proclaiming: ‘If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, the same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of His indignation.’ ‘Here are they that keep the commandments of God, and the faith of Jesus.’ In marked contrast to the world stands the little company who will not swerve from their allegiance to God. These are they of whom Isaiah speaks as repairing the breach which had been made in the law of God, they who are building the old waste places, raising up the foundation of many generations.
就勒辰光，看见第三位天使飞勒天当中，宣告讲：“若有人拜兽搭伊个像，受伊个印记勒额角浪，或勒手里，伊也要吃上帝忿怒个酒；此酒盛勒伊忿怒个杯里，是纯一弗搀杂倾出来个。” “上帝诫命个遵守者，搭耶稣真道个持守者，就勒此地。” 有一小群人，鲜明地跟世界相对立，伊拉对上帝个忠诚总弗偏移、弗动摇。伊拉就是以赛亚所讲个修补上帝律法破口个人，就是重建古时荒废之处、兴起累代根基个人。
“The most solemn warning and the most awful threatening ever addressed to mortals is that contained in the third angel’s message. The sin that calls down the wrath of God unmixed with mercy must be of the most heinous character. Is the world to be left in darkness as to the nature of this sin?—Most assuredly not. God does not deal thus with His creatures. His wrath is never visited upon sins of ignorance. Before His judgments are brought upon the earth, the light in regard to this sin must be presented to the world, that man may know why these judgments are to be inflicted, and may have opportunity to escape them.
“向凡人所發个警告裡，頂莊嚴、頂可怕个威嚇，尌係包含勒第三位天使个信息裡向。會招致上帝忿怒、而且一點憐憫攏無摻杂个罪，必定係極其重、極其可憎个性質。世界對此種罪个性質，豈可仍舊留勒黑暗裡向麼？——斷斷弗可。上帝待伊所造个生靈，決弗會如此。伊个忿怒，從來弗會臨到出於無知个罪。佇伊个審判臨到地上以前，關乎此罪个亮光，必須擺勒世界面前，叫人曉得此等審判為啥緣故會降下，也叫伊有機會通逃避。”
“The message containing this warning is the last to be proclaimed before the revelation of the Son of man. The signs which He Himself has given declare His coming to be near at hand. For well-nigh forty years has the message of the third angel been sounding. In the issue of the great contest two parties are developed, those who ‘worship the beast and his image,’ and receive his mark, and those who receive ‘the seal of the living God,’ who have the Father’s name written in their foreheads. This is not a visible mark. The time has come when all who have an interest in their soul’s salvation should earnestly and solemnly inquire, What is the seal of God? and what is the mark of the beast? How can we avoid receiving it?
“含有此警告个信息，是人子显现以前末后一條要宣告个信息。伊自家所赐个预兆，宣示伊个来临已经近在眼前。差勿多四十年之久，第三位天使个信息一直响彻。正在此大争战个结局里，形成了两班人：一班是‘拜兽和兽像’、领受伊记号个人；一班是领受‘永生上帝个印记’个人，父个名写勒伊拉额角浪。此并非一个看得见个记号。辰光已经到了，凡关心自家灵魂得救个人，都应当恳切而庄严地查问：上帝个印记是啥个？兽个记号是啥个？我拉哪能避免领受伊？”
“The seal of God, the token or sign of His authority, is found in the fourth commandment. This is the only precept of the Decalogue that points to God as the Creator of the heavens and the earth, and clearly distinguishes the true God from all false gods. Throughout the Scriptures the fact of God’s creative power is cited as proof that He is above all heathen deities.
“上帝个印记，伊权柄个凭据抑是记号，乃见于第四条诫命。迭是十诫里向唯一一条指出上帝为创造天地个主，并且明明白白将真实个上帝同一切假神分别开来个诫命。贯穿圣经，上帝创造个大能迭个事实常常被引来作为证据，证明伊超乎一切外邦个神明。”
“The Sabbath enjoined by the fourth commandment was instituted to commemorate the work of creation, thus to keep the minds of men ever directed to the true and living God. Had the Sabbath always been kept, there would never have been an idolater, an atheist, or an infidel. The sacred observance of God”s holy day would have led the minds of men to their Creator. The things of nature would have brought Him to their remembrance, and they would have borne witness to His power and His love. The Sabbath of the fourth commandment is the seal of the living God. It points to God as the Creator, and is the sign of His rightful authority over the beings He has made.
第四条诫命所吩咐个安息日，设立个目的，是为着记念创造个工作，因此叫人个心思常常归向真实而永活个上帝。若安息日一向侪得着遵守，就决不会有拜偶像个人、无神论者，抑或不信者。对上帝圣日个神圣遵守，本来会引导人个心思归向伊个创造主。自然界个万物会叫伊显现在佢拉个记念里向，也会为伊个权能同伊个慈爱作见证。第四条诫命个安息日，就是永活上帝个印记。伊指向上帝为创造主，也就是伊对伊所创造个万有所拥有合法权柄个记号。
“What, then, is the mark of the beast, if it is not the spurious sabbath which the world has accepted in the place of the true?
“若其勿是兽个印记，阿拉倒要问：除脱世界拿假安息日收受来代替真安息日个个件事体之外，啥物才是兽个印记呢？〞
“The prophetic declaration that the Papacy was to exalt itself above all that is called God, or that is worshiped, has been strikingly fulfilled in the changing of the Sabbath from the seventh to the first day of the week. Wherever the papal Sabbath is honored in preference to the Sabbath of God, there the man of sin is exalted above the Creator of heaven and earth.
「教皇制欲高抬其自身，逾越一切称为神、或受人敬拜者」个预言性宣告，已经在将安息日从一礼拜个第七日改作第一日里，显著地应验了。凡是教皇制个安息日受尊崇，反倒先于上帝个安息日个地方，罪恶之人就在那里被高举，凌驾于天地个创造主之上。
“Those who assert that Christ changed the Sabbath are directly contradicting His own words. In His Sermon on the Mount He declared: ‘Think not that I am come to destroy the law, or the prophets; I am not come to destroy, but to fulfil. For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in nowise pass from the law, till all be fulfilled. Whosoever, therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven; but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven.’
「凡主張基督改變安息日個人，實在是直接違背伊自家個話。伊勒山上寶訓裡向宣告：『莫想我來是要廢掉律法，還是先知；我來弗是要廢掉，乃是要成全。我實在告訴儂，直等到天地過去，律法裡一點一畫也決弗會過去，直等到一切全然成就。所以，無論啥人若廢掉這誡命中最小個一條，又照恁般教導人，伊勒天國裡必要稱為最小；但無論啥人若遵行這誡命，又教導人遵行，伊勒天國裡必要稱為大。』」
“Roman Catholics acknowledge that the change in the Sabbath was made by their church, and they cite this very change as evidence of the supreme authority of this church. They declare that by observing the first day of the week as the Sabbath, Protestants are recognizing her power to legislate in divine things. The Roman Church has not relinquished her claim to infallibility, and when the world and the Protestant churches accept the spurious sabbath of her creating, they virtually acknowledge her claim. They may cite the authority of the apostles and fathers in defense of this change, but the fallacy of their reasoning is easily discerned. The papist is sharp enough to see that Protestants are deceiving themselves, willingly closing their eyes to the facts in the case. As the Sunday institution gains favor, he rejoices, feeling assured that it will eventually bring the whole Protestant world under the banner of Rome.” Signs of the Times, November 1, 1899.
「羅馬公教承認，安息日个變更是伊拉教會所做个；伊拉並且援引箇個變更本身，作為此教會至上權柄个明證。伊拉宣稱，新教徒若守一禮拜个頭一日為安息日，就是承認伊个權力，會當喺屬神个事體上立法。羅馬教會並弗曾放棄伊對無謬性个主張；當世界以及新教諸教會接受伊所造个假安息日辰光，伊拉實際上就是承認伊个主張。伊拉也許會援引使徒同教父个權威，來為箇個變更辯護；但伊拉推論个謬誤，是容易看得出个。教皇派人儕足夠精明，看得出新教徒是在自欺，甘心情願閉牢雙眼，弗看本案个事實。隨著禮拜日制度愈來愈受人歡迎，伊就歡喜，並且深信，箇末總歸會將整個新教世界帶到羅馬个旗下。」《Signs of the Times》，1899年11月1日。