It is an acceptable biblical understanding to identify the prophet Ezekiel as thirty years old in his opening verses.
照圣经个合理解法，先知以西结勒开头几节里向，可以认作三十岁。
Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. In the fifth day of the month, which was the fifth year of king Jehoiachin’s captivity, The word of the Lord came expressly unto Ezekiel the priest, the son of Buzi, in the land of the Chaldeans by the river Chebar; and the hand of the Lord was there upon him. Ezekiel 1:1–3.
到咾第三十年，四月初五日，我勒迦巴鲁河边，同掳去个百姓勒一道个辰光，天开咾，我看见上帝个异象。该月初五日，就是约雅斤王被掳去第五年，耶和华个话明明白白临到祭司布西个儿子以西结；伊勒迦勒底人之地、迦巴鲁河边，耶和华个手按勒伊身上。以西结书 1:1–3。
Some believe “the thirtieth year” is based upon a specific jubilee cycle, which began with king Josiah and ended with verse one of chapter forty.
有些人相信，“第三十年”係根據一個特定個禧年循環，該個循環自約西亞王開始，到第四十章第一節終結。
In the five and twentieth year of our captivity, in the beginning of the year, in the tenth day of the month, in the fourteenth year after that the city was smitten, in the selfsame day the hand of the Lord was upon me, and brought me thither. Ezekiel 40:1.
阿拉拉被掳个第二十五年，年初，十月初十，城陷后第十四年，正当该日，主个手临到我身浪，带我到该搭去。以西结书 40:1
Biblical chronologists date verse one of chapter forty as either April 28 or October 22, 573 BC. All the prophets identify the latter days, so the fall date of October 22, 573 BC is the omega date of a line that began fifty years prior in what is called “Josiah’s Great Passover” on May 5, 622 BC.
精研《圣经》年代个学者，将第四十章第一节定年为公元前573年4月28日，或公元前573年10月22日。众先知侪指出末后个日子，是故，公元前573年10月22日个秋季日期，便是一条线个欧米伽日期；此线起首于五十年前，就是公元前622年5月5日，所谓“约西亚个大逾越节”。
The number thirty is a symbol of the priests who were to be thirty years old when they began to serve. Whether verse one through three of Ezekiel one, is identifying Ezekiel’s age as thirty, or simply as a symbol of a priest he would also be represented as thirty years old. If the thirty years of verse one is as others believe; representing the thirtieth year since Josiah’s Great Passover in 622 BC, the prophetic implications are still the same.
三十格数字，乃是祭司个象征；盖祭司起首事奉辰光，须当三十岁。以西结书第一章第一到第三节，或是讲明以西结个年纪正是三十岁，或只是拿三十作为祭司个象征，总归伊也当被表明为三十岁。若第一节里个“三十年”照别人所信，是指自公元前622年约西亚大逾越节以来个第三十年，那么其中个预言含义仍旧是一样个。
Josiah means “foundation,” and his Great Passover began a jubilee period that ended on October 22 on the Day of Atonement 573 BC. The “jubilee line” from Josiah to October 22 aligns with the history of 1840 to 1844. The foundations of 1840 were represented by king Josiah and also by Josiah Litch. October 22 was represented by the horn of the jubilee trumpet being sounded along with the horn of the Day of Atonement.
约西亚个名意即“根基”，伊个盛大逾越节开启了一段禧年时期，到公元前573年赎罪日10月22日告终。从约西亚直到10月22日个“禧年线”，同1840年至1844年个历史相对应。1840年个根基，系由约西亚王所表征，也由约西亚·利奇所表征。10月22日则由禧年号角个角声同赎罪日个角声一同吹响来表征。
And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Then shalt thou cause the trumpet of the jubilee to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. Leviticus 25:8, 9.
倷要替自家数七个安息年，就是七次七年；此七个安息年个年数，总共是四十九年。到第七个月初十日，倷要叫禧年个号角吹响；就赎罪日，倷要使号角响遍倷全地。利未记 25:8, 9.
Ezekiel is set within the Jubilee line from king Josiah to October 22, a line that represents Revelation ten’s first and second angels from 1840 unto 1844. Ezekiel represents the Millerites of the first and second angels and the one hundred and forty-four thousand of the third angel. Ezekiel represents the priesthood of the one hundred and forty-four thousand, but his primary prophetic attribute is that he is a prophet.
以西結安置勒從約西亞王到十月二十二號个禧年線裡向；該條線代表《啟示錄》第十章自一八四〇年到一八四四年个第一位同第二位天使。以西結代表第一位同第二位天使个米勒派，也代表第三位天使个十四萬四千人。以西結代表十四萬四千人个祭司職分；弗過，伊主要个先知性特徵，是伊乃是一位先知。
Prophet, Priest and King
先知、祭司搭君王
There are three biblical characters that began to serve when thirty years of age. Along with Ezekiel were David and Joseph. Because they all began to serve at the age of thirty, they are all priests. David is a symbol of the king, Joseph is the priest and Ezekiel is the prophet in the threefold kingdom of glory that consists of a prophet, a priest and a king.
《圣经》里向有三个人物，都是到三十岁辰光开始事奉个。除脱以西结之外，还有大卫搭约瑟。因为伊拉三个人侪是到三十岁开始事奉个，所以伊拉侪是祭司。大卫是君王个预表，约瑟是祭司，而以西结是先知；伊拉侪表明荣耀国度里先知、祭司、君王个三重职分。
However we might apply the prophet Ezekiel as a symbol, he is a priest, and when applied in the line of the jubilee from Josiah to October 22, Ezekiel is a priest who would represent a priest in the sealing time of the one hundred and forty-four thousand as typified by the history of 1840 to 1844 and king Josiah to October 22, 573 BC.
无论阿拉哪能拿先知以西结来当个表号，伊总归是个祭司；若是把伊摆勒从约西亚到10月22号个禧年线里向来讲，以西结就是一个祭司，预表勒十四万四千人受印辰光里个一个祭司，正如1840年到1844年个历史，并约西亚到公元前573年10月22号所预示个一样。
Twenty-two
廿二
The Bible is clear that Ezekiel ministered for twenty-two years. “Twenty-two” is a symbol of the one hundred and forty-four thousand who are the ensign of Divinity combined with humanity. In the history represented by Josiah’s Passover unto chapter forty’s October 22’s Jubilee celebration, Josiah’s Passover typified the work of Josiah Litch in 1838 and 1840. That work was setting forth the time prophecies of the first and second woes. It can now be seen that the prophecy of the first and second woes is much larger than the pioneers recognized.
《圣经》清清楚楚讲着，以西结供职二十二年。“二十二”乃是十四万四千个辰头个表号，就是神性同人性结合个旗记。㑚从约西亚个逾越节，一直到第四十章十月二十二号禧年庆典所表明个历史里，约西亚个逾越节预表约西亚·利奇喺1838年同1840年个工作。个项工作，就是摆明第一样同第二样灾祸个时间预言。现在看得出来，第一样同第二样灾祸个预言，比先驱者所认得个要大得多。
Ezekiel as a biblical prophet identifies more specific dates in his writings than any other biblical author.
以西结身为圣经个先知，伊个著作里向所注明个日子，比起任何别个圣经作者都要更加具体。
Ezekiel is the omega of the day equaling a year in Bible prophecy. In the book of Numbers, the alpha mention of the day year principle is represented at the first rebellion at Kadesh that brought about forty years of wandering in the wilderness. The last, or omega rebellion is being represented by Ezekiel in chapter four as Jerusalem is destroyed.
《以西结书》里个以西结，乃是《圣经》预言当中“一日等于一年”个俄梅嘎。㑚《民数记》里，一日一年原则个阿尔法头一趟提起，是显明勒加低斯头一趟背叛；该次背叛引出四十年旷野流荡。末后一趟，也就是俄梅嘎个背叛，乃是由以西结勒第四章里所表明个，就是耶路撒冷被毁。
Alpha
阿爾法
After the number of the days in which ye searched the land, even forty days, each day for a year, shall ye bear your iniquities, even forty years, and ye shall know my breach of promise. I the Lord have said, I will surely do it unto all this evil congregation, that are gathered together against me: in this wilderness they shall be consumed, and there they shall die. Numbers 14:34, 35.
照恁伲探看彼地个日数，统共四十日，一日顶一年，恁伲要担当自家个罪孽四十年；恁伲就要晓得我个弃绝。主我已经讲过，聚集起来抵挡我个这一切恶会众，我一定要向伊拉者样行；伊拉要消灭勒这旷野里，也要死勒许里。民数记 14:34, 35.
Omega
歐米伽
Lie thou also upon thy left side, and lay the iniquity of the house of Israel upon it: according to the number of the days that thou shalt lie upon it thou shalt bear their iniquity. For I have laid upon thee the years of their iniquity, according to the number of the days, three hundred and ninety days: so shalt thou bear the iniquity of the house of Israel. And when thou hast accomplished them, lie again on thy right side, and thou shalt bear the iniquity of the house of Judah forty days: I have appointed thee each day for a year. Therefore thou shalt set thy face toward the siege of Jerusalem, and thine arm shall be uncovered, and thou shalt prophesy against it. Ezekiel 4:4–7.
儂也要側身臥勒左邊，將以色列家个罪孽擺勒其上；照儂臥勒其上个日數，儂要擔當佢拉个罪孽。因爲我已經將佢拉罪孽个年數，加勒儂身上，照日數來算，共三百九十日；阿是樣，儂要擔當以色列家个罪孽。等儂滿足了者些日子，再側身臥勒右邊，儂要擔當猶大家个罪孽四十日；我定規一日頂一年。所以儂要面向耶路撒冷受困个景況，露出儂个膀臂，向其發預言。以西結書 4:4–7。
Kadesh and Jerusalem’s destruction represent the alpha and omega rebellion representing the day for a year principle. The “day for a year principle” was the primary rule of the Millerite's and in the history of 1840 to 1844, as typified in the Jubilee line of king Josiah unto October 22. Ezekiel sets forth more dates than any other prophet. Within the dating of Ezekiel, the line of the Jubilee is identified, tying Ezekiel’s witness directly into the history of the first and second angels, and thereafter the history of the third angel.
加低斯搭耶路撒冷个毁灭，表明阿尔法搭欧米伽个背逆，也表明“一日顶一年”个原则。“一日顶一年个原则”是米勒派个主要规矩，也应用勒1840年到1844年个历史当中，正如喺约西亚王个禧年路线里所预表，一直到10月22日。以西结提出个日期，比任何别个先知还要多。喺以西结个年代记载当中，禧年个路线得着认明，叫以西结个见证直接连到第一位搭第二位天使个历史，随后也连到第三位天使个历史。
Along with the “Jubilee line” Ezekiel lies on his side for three hundred and ninety days, then on his other side for forty days. “Four hundred and thirty” is a symbol of the old and new covenants, for Abram’s covenant promise of four hundred years of captivity in Egypt found the second witness of thirty years with the apostle Paul. Together Abram, (later Abraham) of ‘the old’ and Saul, (later Paul) of ‘the new’ combined their witnesses to establish four hundred and thirty years as a symbol of the everlasting covenant. “Three hundred and ninety days” “shalt thou bear the iniquity of the house of Israel.” “And” “thou shalt bear the iniquity of the house of Judah forty days.” Together the right side and the left side equal Abram and Paul.
連到「禧年線」，以西結側身躺三百九十日，後首再向另一邊躺四十日。「四百三十」是舊約同新約个象徵，因為亞伯蘭所領受、關於在埃及被擄四百年个立約應許，藉使徒保羅所見證个三十年，得著第二個見證。亞伯蘭（後來叫亞伯拉罕）作為「舊」个見證者，掃羅（後來叫保羅）作為「新」个見證者，兩下里个見證合起來，立定四百三十年作為永遠之約个象徵。「三百九十日」，「儂要擔當以色列家个罪孽。」「還有」，「儂要擔當猶大家个罪孽四十日。」右邊同左邊合起來，就是亞伯蘭同保羅。
The covenant was always based upon obedience or disobedience—life or death. The year day principle in Millerite history was a life or death issue, and the history was announced by the first angel as the everlasting gospel. The “gospel” is a life or death issue, and the life or death testing issue of Millerite history was set within the context of the principle of a day equating to a year. The prediction that empowered the message of the first angel was the three hundred ninety-one years and fifteen days prophecy of the second woe. Within the three hundred and ninety days that Ezekiel laid upon his left side is an illustration of the three hundred and ninety-one years and fifteen days time prophecy of the second woe. It requires prophetic discernment to rightly divide the prophecy, but it is nothing less than the continuing work of the Lion of the tribe of Judah unsealing the message of the midnight cry.
圣约一直是立在顺从还是悖逆——生命还是死亡——个基础浪向。米勒派个历史里，年日原则是一件关乎生死个事体，而第一位天使把这段历史宣告为永远个福音。“福音”本身就是关乎生死个事体，而米勒派历史里个生死试验之题，正是安设勒一日等于一年个原则个背景里。赐能力拨第一位天使信息个预言，就是第二样灾祸个三百九十一年零十五日个预言。以西结向左边躺卧个三百九十日当中，就有第二样灾祸三百九十一年零十五日时期预言个一个表号。要把预言正当地分解，必须有先知性个辨识；但这无非就是犹大支派个狮子继续个工作，来开启半夜呼声个信息。
I contend that Ezekiel must be treated as a symbol of the one hundred and forty-four thousand, but primarily as a symbol of the gift of the Spirit of Prophecy, whether represented as a manifestation of a latter-day prophet, or as a manifestation of the covenant people who understand the principle of line upon line methodology.
我主张，以西结必须看作一百四十四千人的象征；不过首先总归是预言之灵恩赐个象征，无论是表现为末后日子先知个显明，抑或表现为明白“一行复一行”之法则个立约之民个显明。
I contend that Ezekiel’s light upon the three hundred and ninety-one years and fifteen days prophecy aligns with the dirt brush man casting the jewels into the larger casket.
我主张，以西结对“三百九十一年并十五日”预言所发明个亮光，乃是同“掸土个人将宝石投进较大个匣子里”相符合。
I contend that the light from Ezekiel is an essential element of the capstone message, when the temple is finished.
我主张，以西结个亮光，是圣殿完工辰光顶石信息里向一个要紧个部分。
Ezekiel is at October 22 in verse one of chapter forty, and it is there that the vision of the future temple is given to Ezekiel. That temple is the temple of the one hundred and forty-four thousand, of which Ezekiel is a symbol of that number. That group will have passed two tests before they reach the third and litmus test. Ezekiel is portrayed as receiving his light in the temple, and therefore the light he produces as a symbol represents the light that comes when God’s people enter the Most Holy Place in alignment with Daniel chapter ten.
以西结书第四十章第一节个日期是十月二十二日，就㑚辰光，将来圣殿个异象赐拨以西结。㑚座殿，就是一十四万四千人个殿；以西结本身就是㑚个数目个预表。㑚一班人，到达第三个并且也是试金石个考验以先，已经经过了两个考验。以西结是被描写成功在殿里领受伊个亮光；所以，伊所发出来、作为预表所表明个亮光，就是上帝个子民照应但以理书第十章、进入至圣所以后所临到个亮光。
The light of the Revelation of Jesus Christ that is unsealed, is unsealed just before probation closes.
耶穌基督啟示个光明，是解開个；佢正是在恩門關閉以前，才得着解開。
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.
伊勒对我讲：“勿要封起此书预言个话语，因为辰光近了。作恶个，仍旧由伊作恶；污秽个，仍旧由伊污秽；义个，仍旧由伊行义；圣洁个，仍旧由伊成圣。” 启示录 22:10, 11.
The “time is at hand” just before probation closes in verse eleven, and the Revelation of Jesus Christ is therefore unsealed at that time, for “the time is at hand.”
第十一节里，恰在恩典时期结束之前个“辰光近哉”；故此，《耶稣基督个启示》也就在阿辰光开明，因为“辰光近哉”。
The Revelation of Jesus Christ, which God gave unto him, to shew 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.
耶稣基督个启示，就係 神赐拨伊，叫伊将必要快快成就个事指示伊个众仆人；伊就差遣伊个使者，用表号传拨伊个仆人约翰。约翰为 神个道，并耶稣基督个见证，搭伊所看见个一切事，都作了见证。念这预言个话个人有福了，听见个人，搭遵守其中所写个，也有福了；因为辰光近了。启示录 1:1–3
Probation closes for Laodicean Seventh-day Adventism at the Sunday law and Adventism is represented as Jerusalem in chapter nine of Ezekiel. There those who sigh and cry for the abominations done in the land and in the church receive the seal. The sealing takes place when the east winds of Islam are angering the nations, just before probation closes. In Ezekiel chapter eight the four generations of Adventism conclude with the fourth generation being symbolized by the twenty-five leaders bowing to the sun.
当主日法来到辰光，老底嘉个基督复临安息日会辰光就结束，㑚勒以西结第九章里向，复临信仰派被表明做耶路撒冷。勒里，凡为此地并教会中所行个可憎之事叹息哀哭个人，领受印记。封印个事发生勒伊斯兰个东风激怒列国个辰光，正当恩典时期将要结束以前。勒以西结第八章里向，复临信仰派个四代到第四代收结；第四代用二十五个向日头下拜个领袖来表征。
That vision was given symbolically one day before the Sunday law, or just before the close of probation as represented by six, six, six.
搿个异象，是勒礼拜日法令出台前一日，或者讲，勒六、六、六所表明个恩典时期结束前辰光，用象征个方式赐下来个。
And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me. Then I beheld, and lo a likeness as the appearance of fire: from the appearance of his loins even downward, fire; and from his loins even upward, as the appearance of brightness, as the colour of amber. And he put forth the form of an hand, and took me by a lock of mine head; and the spirit lifted me up between the earth and the heaven, and brought me in the visions of God to Jerusalem, to the door of the inner gate that looketh toward the north; where was the seat of the image of jealousy, which provoketh to jealousy. And, behold, the glory of the God of Israel was there, according to the vision that I saw in the plain. Ezekiel 8:1–4.
第六年六月初五日，我坐勒自家屋里，犹大个长老坐勒我面前；主耶和华个手就勒该搭临到我身浪。我就观看，看哪，有一位个形状，样子像火；从伊腰以下有火，从伊腰以上有光辉个样子，像琥珀个颜色。伊伸出一只手个形状，揪住我头发一绺；灵就将我举起，介勒地同天之间，勒神个异象当中带我到耶路撒冷，来到朝北个内门门口；该搭就是惹动忌邪个偶像之座。看哪，以色列神个荣耀勒该搭，照着我勒平原所看见个异象。以西结书 8:1–4。
The vision of the sixth year, sixth month and fifth day came just before ‘666,’ a symbol of the Sunday law, when probation closes for Laodicean Adventism. That vision was “according to the vision” Ezekiel “saw in the plain.” The vision he saw in the plain is found earlier, in chapter three.
第六年、第六个月、第五日个异象，正是到“666”前头来个；“666”乃是礼拜日法个表号，到其辰光，老底嘉个复临信徒个恩门便要关脱。该异象乃是“照伊在平原所看见个异象”。以西结在平原所看见个异象，前头已经记下，见第三章。
Then I arose, and went forth into the plain: and, behold, the glory of the Lord stood there, as the glory which I saw by the river of Chebar: and I fell on my face. Ezekiel 3:23.
后来我起来，出去到平原；看啊，耶和华个荣耀立勒该搭，正像我勒迦巴鲁河边所看见个荣耀一样；我就面伏于地。以西结书 3:23。
The vision of the “plain”, which was the vision of the sixth year, sixth month and fifth day was the vision Ezekiel had seen earlier at the river of Chebar.
“平原”个异象，就是第六年六月初五所见个异象，正是以西结先前勒迦巴鲁河边所看见过个异象。
Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. Ezekiel 1:1.
到咾第三十年，四月初五日，我勒迦巴鲁河边，同被掳转去个众人一道个辰光，天开咾，我看见了上帝个异象。以西结书 1:1。
The “visions of God” which Ezekiel “saw,” by the river of Chebar, was the vision of the plain, which was also the vision of Ezekiel chapter eight through eleven. Those visions were presented in the context of Ezekiel looking into the sanctuary, which is where the "marah" looking glass vision of chapter ten is accomplished. Ezekiel represents those who partake of the prophetic light radiating from the Most Holy Place as the Revelation of Jesus Christ is brought forth just before the close of probation.
以西结勒勒迦巴鲁河边所“看见”个“上帝个异象”，就是平原个异象；此异象也就是《以西结书》第八章到第十一章个异象。此些异象显现个背景，是以西结向圣所里向观看；第十章里个“marah”镜照异象，正是在此处成就。以西结表明凡有分于自至圣所发出个先知之光个人；当《耶稣基督个启示》在恩门关闭之前将要显明个辰光，彼辈正是如此。
When we identify king Josiah’s Jubilee line that begins with Passover and ends on October 22, we are identifying the symbol of the Spring feasts and the Fall feasts as set forth in Leviticus twenty-three. There the spring and fall feasts are set forth with twenty-two verses each, just as Ezekiel’s ministry was for twenty-two years. Aligning Ezekiel in the thirtieth year of the Jubilee line allows Ezekiel’s birth to align with Josiah’s revival. If he was thirty years old in the thirtieth year of the Jubilee cycle, then Ezekiel would be born at Josiah’s reformation.
当我拉确认约西亚王自逾越节开始、至十月二十二日结束个禧年线个辰光，我拉也就确认了《利未记》二十三章里所设立个春季节期搭秋季节期个预表。勒里，春季搭秋季个节期各有二十二节经文，正如以西结个职事持续了二十二年一样。将以西结对齐勒禧年线个第三十年，就使以西结个出身得以对齐约西亚个复兴。若伊勒禧年循环个第三十年正好三十岁，箇么以西结就会出身勒约西亚改革个辰光。
Ezekiel is a symbol of those who by faith enter into the Most Holy Place. Once there they see the wheels within the wheels representing the complex play of human interactions. As with John in Revelation chapter ten, Ezekiel represents the Millerites, but more directly the one hundred and forty-four thousand. His parallel three-hundred-ninety-one-years and fifteen-days time prophecy illustrates the final judgment of Laodicean Adventism with the destruction of Jerusalem, and it includes the enigma of thirty-eight and forty.
以西结象征仔凭着信心进入至圣所个人。一到该搭，伊拉就看见轮中套轮，表明人类相互关系里复杂个运作。正像《启示录》第十章里个约翰一样，以西结代表米勒派，不过更直接是代表十四万四千人。伊拉平行个三百九十一年并十五日个时间预言，说明老底嘉复临信仰最后个审判，同耶路撒冷个毁灭并行，并且包括三十八同四十个奥秘。
It includes the symbolism of four hundred and thirty years.
伊也包含四百三十年个预表意义。
It includes the four-year period represented by 1333 to 1337, 1449 to 1453 and 1840 to 1844.
伊包括一段四年辰光，所代表个就係1333到1337年、1449到1453年搭1840到1844年。
We will begin our considerations of this most important subject in the next article.
阿拉勒会勒下一篇文章里，开始思想研究迭个极其重要个题目。
“In the visions given to Isaiah, to Ezekiel, and to John we see how closely heaven is connected with the events taking place upon the earth and how great is the care of God for those who are loyal to Him.” Testimonies, volume 5, 753.
“㑚勒赐拨以赛亚、以西结搭约翰个异象里，阿拉看见天庭搭地上所发生个事体是何等亲密相连，也看见上帝对向祂尽忠个人所怀个眷顾是何等广大。”《证言》卷五，753。
“Christ Himself was the Lord of the temple. When He should leave it, its glory would depart—that glory once visible in the holy of holies over the mercy seat, where the high priest entered only once a year, on the great day of atonement, with the blood of the slain victim (typical of the blood of the Son of God shed for the sins of the world), and sprinkled it upon the altar. This was the Shekinah, the visible pavilion of Jehovah.
“基督自家就是圣殿个主。等到伊离开个辰光，殿个荣耀也就要离开——就是从前显现勒至圣所赎罪座上个个荣耀；大祭司一年只好进去一趟，就勒大赎罪日，拿脱被杀祭牲个血（预表上帝个儿子为世人个罪所流个血），洒勒坛上。个就是示迦拿，耶和华看得见个荣光居所。 ”
“It was this glory that was revealed to Isaiah, when he says, ‘In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple’ [Isaiah 6:1–8 quoted].” The Seventh-day Adventist Bible Commentary, volume 4, 1139.
“就是这一份荣光向以赛亚显现；伊讲：‘当乌西雅王崩个辰光，我也看见主坐勒宝座浪，崇高高举，伊个衣襟充满圣殿’［以赛亚书 6:1–8 引］。”《基督复临安息日会圣经注释》第 4 卷，1139。
“The vision given to Isaiah represents the condition of God’s people in the last days. They are privileged to see by faith the work that is going forward in the heavenly sanctuary. ‘And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament.’ As they look by faith into the holy of holies, and see the work of Christ in the heavenly sanctuary, they perceive that they are a people of unclean lips,—a people whose lips have often spoken vanity, and whose talents have not been sanctified and employed to the glory of God. Well may they despair as they contrast their own weakness and unworthiness with the purity and loveliness of the glorious character of Christ. But if they, like Isaiah, will receive the impression the Lord designs shall be made upon the heart, if they will humble their souls before God, there is hope for them. The bow of promise is above the throne, and the work done for Isaiah will be performed in them. God will respond to the petitions coming from the contrite heart.
赐拨以赛亚个异象，表明上帝子民勒末后日子里个景况。伊拉蒙恩，能够借着信心看见天上圣所里正在进行个工作。“上帝个殿勒天上开咾，伊个殿里也看见伊约柜。”当伊拉借着信心望进至圣所，看见基督勒天上圣所里个工作个辰光，就会觉察自家是嘴唇勿洁净个百姓——是嘴唇常常讲虚妄个话、并且自家个才干也勿曾成圣、勿曾为着上帝个荣耀来运用个百姓。拿伊拉自家个软弱同勿配，来对照基督荣耀品格个纯洁同可爱，伊拉实在会灰心失望。但若伊拉像以赛亚一样，肯领受主所要印勒心里个感动；若伊拉勒上帝面前谦卑自家个心灵，伊拉就还有指望。应许个虹勒宝座上头；上帝为以赛亚所做个工作，也要做勒伊拉身上。上帝必应允出于痛悔之心个祈求。
“The object of this great and solemn work of God is to gather together the sheaves for the heavenly garner; for the earth is to be filled with the glory of the Lord. Then let none be dismayed as they see the prevailing wickedness and hear the language coming from unclean lips. When the powers of darkness set themselves in array against the people of God; when Satan shall muster his forces for the last great conflict, and his power seems to be great and almost overwhelming, the clear view of the divine glory, the throne high and lifted up, arched with the bow of promise, will give comfort, assurance, and peace.” Review and Herald, December 22, 1896.
“㑚个上大又庄严个上帝工作，目的就是要把禾把子聚拢来，收到天上个仓里去；因为大地必要充满主个荣耀。到辰光，众人看见罪恶盛行，听见污秽嘴唇里出来个言语，也弗必惊惶失措。黑暗个权势若排开阵势，敌挡上帝个百姓；撒但若为末后一场大争战聚集伊个军兵，伊个权势看上去又大，几乎叫人担当弗住；然而，对上帝荣耀个清楚异象，对高高举起个宝座、并其上拱着应许之虹个看见，必要赐下安慰、确据与平安。” Review and Herald, December 22, 1896.
“Upon the banks of the river Chebar, Ezekiel beheld a whirlwind seeming to come from the north, ‘a great cloud, and a fire infolding itself, and a brightness was about it, and out of the midst thereof as the color of amber.’ A number of wheels, intersecting one another, were moved by four living beings. High above all these ‘was the likeness of a throne, as the appearance of a sapphire stone: and upon the likeness of the throne was the likeness as the appearance of a man above upon it.’ ‘And there appeared in the cherubims the form of a man’s hand under their wings.’ Ezekiel 1:4, 26; 10:8. The wheels were so complicated in arrangement that at first sight they appeared to be in confusion; but they moved in perfect harmony. Heavenly beings, sustained and guided by the hand beneath the wings of the cherubim, were impelling these wheels; above them, upon the sapphire throne, was the Eternal One; and round about the throne a rainbow, the emblem of divine mercy.
“迦巴鲁河边浪，以西结看见一阵旋风，像是从北方来个，‘有一大片云，并且有火自相卷绕，四围有光辉；从其中间显出像光耀铜个颜色。’ 几个轮子彼此交错，由四个活物推动。高高在这一切以上，‘有宝座个形像，看来像蓝宝石；在宝座个形像以上，又有一位个形状，看来像人坐勒其上。’ ‘基路伯中间也显出人手个样式，在伊拉个翅膀以下。’ 以西结书 1:4, 26; 10:8。诸轮个安排极其复杂，初看像是纷乱；但伊拉运行却完全和谐。天上个生灵，由基路伯翅膀以下个手所扶持、所引导，推动着这一些轮；在伊拉以上，蓝宝石宝座之上，乃是那位永恒者；宝座四围有虹，作为上帝慈怜个表记。”
“As the wheel like complications were under the guidance of the hand beneath the wings of the cherubim, so the complicated play of human events is under divine control. Amidst the strife and tumult of nations, He that sitteth above the cherubim still guides the affairs of the earth.
“正像个轮子一样个复杂安排，系勒基路伯个翅膀底下只手个引导之中；人间种种事件错综复杂个运作，也都勒神圣个掌管之下。列国纷争扰攘当中，坐勒基路伯以上个主，依旧引导地上个事务。
“The history of nations that one after another have occupied their allotted time and place, unconsciously witnessing to the truth of which they themselves knew not the meaning, speaks to us. To every nation and to every individual of today God has assigned a place in His great plan. Today men and nations are being measured by the plummet in the hand of Him who makes no mistake. All are by their own choice deciding their destiny, and God is overruling all for the accomplishment of His purposes.
“一国接一国，照所分配拨伊辰光搭地位占过台面格历史，虽然自家并弗晓得自家所见证格真理到底啥个意思，倒也对阿拉讲话。对今朝每一国、每一个人，上帝侪已经喺伊伟大格计划里派定了一席地位。今朝，世人搭列国正喺那位永弗会出差错者手里格准绳之下受量度。众人侪凭自家格拣选决定自家格命运；上帝却统管万有，为要成全伊格旨意。”
“The history which the great I AM has marked out in His word, uniting link after link in the prophetic chain, from eternity in the past to eternity in the future, tells us where we are today in the procession of the ages, and what may be expected in the time to come. All that prophecy has foretold as coming to pass, until the present time, has been traced on the pages of history, and we may be assured that all which is yet to come will be fulfilled in its order.” Education, 178.
“阿拉个大我是喺伊个圣言里向咾标明个历史，预言锁链上一环连一环，从过去个永世一直连到将来个永世，告诉咾今朝咾处喺历代行列个啥个所在，也告诉咾将来个辰光会有啥个事可盼望。凡是预言所预告、直到现今应验个一切，都已经喺历史个篇页上留有踪迹；咾也可以确知，一切还要来到个事，都要按伊个次序应验。”《教育论》，178页。