Ezekiel is identified as the “mourning prophet” for he is a symbol of the one hundred and forty-four thousand, who in chapter nine of his book are mourning (sighing and crying) for the abominations done in the land and in the church. In the passage from Testimonies we cited in the last article Sister White penned, “The prophet himself was a stranger in a strange land, where boundless ambition and savage cruelty reigned supreme. That which he saw and heard of human tyranny and wrong distressed his soul, and he mourned bitterly day and night.”
以西结被认明为“哀哭个先知”，因为伊是十四万四千人个预表；照伊书里向第九章，伊拉为咾地上并教会里所行个诸般可憎之事哀恸（叹息哀号）。在上篇文章里阿拉所引个《证言》那段话中，怀爱伦姊妹写道：“先知自家也是异地中个客旅；该处无边个野心并残暴个酷虐居于至上。伊所见所闻人间个强暴并不义，使伊个心灵忧伤；伊日日夜夜痛苦哀哭。”
The one hundred and forty-four thousand are the “outcasts of Israel,” who were scattered, as represented by Ezekiel being taken into captivity. The sealing process represented in Ezekiel nine is the same as Revelation seven, and both those chapters are represented as taking place in the latter days.
一百四十四千人，就是“以色列个逐出者”，伊拉分散开去，正像以西结被掳去所表明个。以西结书第九章里所表明个盖印过程，搭启示录第七章个是同一样个；而且两章都表明为发生勒末后个日子里。
“This sealing of the servants of God is the same that was shown to Ezekiel in vision.” Testimonies to Ministers, 445.
“上帝众仆人受印记个事体，就是同以西结异象里所显现个一式一样。”《对传道人的证言》，445页。
From the throne, God directs the cherubim who in turn manage the wheels. Ezekiel was to understand from the vision that God was in control, even in the period when everything appeared to be in confusion. Sister White says “in like manner” after setting forth the structure of God on the throne, directing the cherubim who managed the affairs of earth, as she describes John in the sanctuary where Christ walked among the seven churches. Ezekiel and John are symbols of those who live in the sealing time of the one hundred and forty-four thousand who, as inspiration records, “The scenes to be enacted in our world are not yet even dreamed of.”
从宝座浪向下来，上帝指挥基路伯；基路伯再去管理轮子。以西结应当从个异象里明白：上帝是掌权个，哪怕在一切看起来都紊乱混杂个辰光，也是如此。怀爱伦姊妹在陈明上帝坐在宝座浪、指挥管理地上事务个基路伯个体制以后，又讲“也是照样”；她同时描写约翰在圣所里，看见基督行走在七个教会当中。以西结搭约翰，乃是那些活在十四万四千人受印时候之人个预表；正如灵感所记：“The scenes to be enacted in our world are not yet even dreamed of.”
Certainly when Sister White penned those words, those words were true, but in the sealing time they find their perfect fulfillment. Twenty years ago or so, would you have thought that what is now transpiring in the world in conjunction with the swarming of the locusts of Islam? Locusts as a symbol of Islam in chapter nine of Revelation includes the migration in nature of the Locusts of northern Africa. Those swarming locusts of Africa's migration path aligns with the geography that was taken over by Islam. Islam is descendant of Ishmael, and Ishmael’s mother was Hagar. Hagar means “flight” or “to flee.” In Arabic the name is usually rendered Hajar (هاجر), and it is connected to the same root that gives us Hijra (the migration/flight of Muhammad). The roots of Islam are associated with not only the swarming of locusts, but the roots include the meaning of migration. Did anyone ever dream that illegal immigration was a manifestation of the locust of Islam?
诚然，当怀爱伦姊妹写下那些话个辰光，伊些话是真实个；然而到哉盖印个时期，伊就得着伊最完全个应验。二十年前上下，侬可曾想到，如今世界上所发生个事，会同伊斯兰蝗虫成群蔓延个现象相联关？ 《启示录》第九章里，用蝗虫做伊斯兰个表号，也包括北非蝗虫在自然界里个迁徙。非洲伊些成群蝗虫个迁徙路线，同曾经给伊斯兰占据个地理范围正相符合。伊斯兰是从以实玛利传下来个，以实玛利个母亲是夏甲。夏甲个意思是“飞逃”或“逃走”。在阿拉伯语里，伊个名字通常写作 Hajar（هاجر），并且同一个词根相联；从该词根也生出 Hijra（穆罕默德个迁徙／逃离）个说法。伊斯兰个根源，不单同蝗虫成群蔓延有关，伊个根源里也包含迁徙个意思。可曾有人梦想到，非法移民竟是伊斯兰蝗虫个一种表现？
Did anyone dream that the global communists would form an alliance with the Islamic hordes? Both Islam and the globalists dragon power ascend from the bottomless pit in Revelation 9/11 respectively, and the bottomless pit represents a manifestation of satanic power. Both of the current allies are instruments of Satan according to the Scriptures of truth.
阿有人梦想到，全球个共产主义者会搭伊斯兰成群结队个众伙结成同盟？伊斯兰同全球主义个龙权势，照《启示录》9/11所记，分别是从无底坑里升起来个；而无底坑乃是撒但权势显现个表征。照真实个圣经，这两个目今个同盟者侪是撒但个器皿。
“‘When they shall have finished [are finishing] their testimony.’ The period when the two witnesses were to prophesy clothed in sackcloth ended in 1798. As they were approaching the termination of their work in obscurity, war was to be made upon them by the power represented as ‘the beast that ascendeth out of the bottomless pit.’ In many of the nations of Europe the powers that ruled in Church and State had for centuries been controlled by Satan, through the medium of the papacy. But here is brought to view a new manifestation of Satanic power.” The Great Controversy, 268.
“‘当伊拉拉见证快要做完辰光。’ 两个见证者穿麻衣讲预言个辰光，到1798年就结束哉。当伊拉拉还勒暗中个景况里、一步步走近伊拉拉工作个终点辰光，有个权势要向伊拉拉开战；介个权势就系‘从无底坑里升上来个兽’所代表个。欧洲许多国家里，掌管教会搭国家个权柄，几百年长久以来，一直借着教皇制度个媒介，受撒但控制。弗过，此地所显明个，乃是撒但权势一种新个表现。”《善恶之争》，268页。
Sister White here identifies the arrival of socialism in the French Revolution period, while also noting that Satan also controls the papal power. The papal power also comes out of the bottomless pit in Revelation seventeen and in chapter nine of Revelation, Islam is the smoke which came from the bottomless pit. The point still remains; did inspiration truly mean, “The scenes to be enacted in our world are not yet even dreamed of?” Who dreamed that Islam would now be spread across Europe and now descending upon the Americas? Did you dream the locusts would be spread across the globe by the globalists of the United Nations, the European Union and the democratic party of the United States?
怀爱伦姊妹此地指出，社会主义是在法国大革命时期来到的，同时也提明，撒但也掌控着教皇权势。启示录第十七章里，教皇权势同样是从无底坑里出来的；而在启示录第九章里，伊斯兰教就是那从无底坑里上来的烟。要点仍旧在此：默示所说的“将在我们这世界上演出的景象，人还连做梦也未曾想到”，究竟是不是真有其意？有谁曾想到，如今伊斯兰教会传遍欧洲，如今又下临美洲？你曾想到过，那些蝗虫会借着联合国、欧洲联盟以及美国民主党的全球主义者，散布到全世界吗？
Who dreamed that the educational institutions would be overcome by the communist and Islamic alliance that is now being paid for by tax dollars of citizens that never intended their tax dollars would be employed to destroy the nation supplying the tax dollars.
阿曾有人梦想到，教育机构会给共产主义同伊斯兰教结成个联盟所攻陷；而今朝个联盟，竟是靠着那些纳税公民个税款来供养个——这些公民从来弗曾想过，伊拉个税款会拨用来毁灭供给这税款个国家。
Who dreamed Great Britain would promote an uphold white girls being gang raped, kidnapped and imprisoned and murdered by Islam? Many point out that fact the every communist system ever located in human history has been a complete failure, but the fruit of the socialism of Britain is as much a condemnation of socialism, as the failure of the system’s economic and political philosophies.
阿曾想到，大不列颠会纵容、扶持白人少女给伊斯兰成帮结队强奸、绑架、囚禁并杀害？许多人指出，人类历史上凡属共产主义个套制度，无一例外，侪是彻底个失败；但英国社会主义所结个果子，对社会主义个定罪，正同该制度个经济与政治哲学个失败一样深重。
Who would have dreamed that the merchants of the earth would be allowed to introduce poisons to accomplish mass murder of over seventeen million people?
啥人会想得到，地上个商贾竟会得准许引进毒物，借此成就大规模个屠杀，害煞超过一千七百万个人？
Who dreamed men such as George Soros, Bill Gates and Anthony Fauci would be allowed to accomplish their demonic deeds of evil with absolutely no consequences?
啥人会想得到，像 George Soros、Bill Gates 跟 Anthony Fauci 格能样个人，竟会拨容许去成就伊拉邪魔般个恶行，而且一点后果侪呒没？
When Sister White stated the scenes enacted would not be dreamed about, she did so in the context of the sealing time of the one hundred and forty-four thousand. She was following her comments on Christ warning in Matthew twenty-four where she recorded, “These lessons are for our benefit. We need to stay our faith upon God, for there is just before us a time that will try men’s souls. Christ, upon the Mount of Olives, rehearsed the fearful judgments that were to precede His second coming.”
怀爱伦姊妹讲到所发生个场景“做梦也想弗到”个辰光，伊是摆勒十四万四千人受印个时期个背景里向讲个。伊是接牢伊对基督勒《马太福音》二十四章里个警告所写个评论，伊记载道：“迭些教训是为着我伲个益处。 我伲需要将信心安定勒上帝身浪，因为摆勒我伲前头，正有一个要试炼人灵魂个时期。 基督勒橄榄山浪，重述了伊第二次降临之前所要先来到个可怕审判。”
The lessons she had just referred to were the illustrations of both Ezekiel and John in the sanctuary learning to understand that God is in control of all things. In the confusion and rebellion that is now under way, a confusion and rebellion that will only escalate as history moves forward, those who are God’s messengers, as represented by not only Ezekiel and John in the temple, but also Isaiah will only navigate the history in a fashion that glorifies the Lord if they understand that even the things we never dreamed of are still under the control of God.
伊适才所提着个教训，乃是以西结同约翰勒圣所里向学会明白：万事总归上帝掌管。今朝正在进行个纷乱同悖逆——而且随着历史向前推进，只会越发加剧个纷乱同悖逆——凡属上帝个使者，所预表个勿单单是勒殿里个以西结同约翰，也包括以赛亚；伊拉若要勒历史当中行事，能归荣耀于主，唯有明白：甚至连阿拉从来弗曾梦想到个事，也仍旧勒上帝个掌管之下。
Those wheels intersecting the other wheels include the events that were never dreamed of, and they are the events that transpire in the sealing time that began on 9/11. The lessons that are to be learned are only learned by those who by faith enter into the Most Holy Place and see Christ and His light shining from the Ark. When that glory is viewed as represented by Daniel in chapter ten, the class that is benefitted from the light is separated from those who fled from the vision.
交关轮子搭勒别样轮子互相交会，包涵咾向来弗曾经想到个事体；而遮眼事体，就是自九一一开始个印封辰光里所发生个事体。应当学个教训，单单是拨勒凭信心进入至圣所、看见基督并看见伊个光从约柜发出来个人所学得着。迭个荣耀，若照《但以理书》第十章里但以理所表明个样式拨人看见辰光，得着迭光之益处个一等人，就从逃避迭个异象个人当中分别出来。
And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Daniel 10:7.
惟有我但以理一人看见这异象；同我在一起的人虽没有看见这异象，却大大战兢，便逃跑藏匿自己。Daniel 10:7.
There is much more to be derived from the passage in the previous article, but we will address a wheel as we close this article. We have noted in the last article the symbolism of the number twenty-five and before that we spent time on the number thirty. The light from the book of Ezekiel is not simply symbolic numbers, but it is worthwhile to first familiarize ourselves with some of those numerical symbols before beginning to bring some clarity out of the confusion.
从前一篇文章所引个段落里，还好引申出许多内容；不过，阿拉到本篇收尾个辰光，要来讲一讲一个轮子。阿拉在上一篇里已经提到数字二十五个象征意义，再前头也花过工夫讲数字三十。《以西结书》里所发出来个光，并勿单单是象征性个数字；不过，在开始从纷乱之中带出一点明晰之前，先熟悉其中一部分数字个象征，仍旧是有益个。
Seventeen
十七
The three two-hundred and fifty-year prophecies identify a seventeen-year period that begins at the end of the history of the church of Smyrna. From 313 to 330, seventeen years typify the setting up of the image of the beast.
三个两百五十年个预言，指明了一段十七年个时期；伊是从士每拿教会历史个末了开始个。从313年到330年，十七年预表兽像个设立。
The two hundred and fifty years that began in 457 BC ended in 207 BC, seven years after the battle of Raphia and ten years before the battle of Panium. From Raphia to Panium was seventeen years, and it represents the hidden history of verse forty as set forth in verses eleven through fifteen of Daniel eleven.
自公元前457年起首个两百五十年，到公元前207年结束，乃在拉菲亚之战以后七年，巴尼翁之战以前十年。自拉菲亚至巴尼翁，共十七年；此即代表第四十节所隐含个历史，正如《但以理书》第十一章十一至十五节所陈明个。
Ptolemy IV Philopator (also known as Ptolemy IV) was the ruler who won the Battle of Raphia in 217 BC. He reigned as king (and pharaoh) of Ptolemaic Egypt from 221 BC to 204 BC, thus he reigned for seventeen years. He began his reign before the battle of Raphia, but died before the battle of Panium.
托勒密四世·菲洛帕托耳（亦称托勒密四世）就是公元前217年喇菲亚之战里得胜个统治者。伊自公元前221年到公元前204年作托勒密王朝埃及个国王（兼法老），故此一共在位十七年。伊个统治开始于喇菲亚之战之前，不过在帕尼乌姆之战之前就过世了。
The battle of Raphia representing the Ukrainian War began in 2014 when the United States brought about a color revolution in the Ukraine. Ptolemy IV, the king of the south typifies Vladimir Putin, who began his reign in 2000, the year before the sealing of the one hundred and forty-four thousand in 2001 began. As with Ptolemy, Putin began to reign before the Ukrainian war, typified by the battle of Raphia beginning in 2014. Before Panium Putin, as typified by Ptolemy is removed. Putin began to reign in 2000, thus aligning with the beginning of the sealing time that began the next year in 2001. Seventeen symbolic years as represented by Ptolemy identifies the period Putin reigns, and he does so during the sealing time.
拉斐亚之战所预表个乌克兰战争，起头于2014年，美国在乌克兰促成了一场颜色革命。南方个王托勒密四世预表弗拉基米尔·普京；伊在2000年登位，也就是2001年十四万四千人受印开始个前一年。正如托勒密一样，普京也在乌克兰战争之前开始执政；乌克兰战争乃由2014年开始个拉斐亚之战所预表。在帕尼翁之前，普京照托勒密所预表个样式被除去。普京于2000年开始执政，因此同翌年2001年开始个受印时期起头相吻合。由托勒密所代表个十七个象征性年数，指出了普京执政个时期；伊个执政正是在受印时期当中。
Trump represented by the conclusion of the two hundred and fifty years that began in 457 BC is located in the same hidden history as Putin, a history that is seventeen years long beginning at the battle of Raphia. The dragon (Putin) and false prophet (Trump) are located within the hidden history. In that history the beast, represented as “the robbers of thy people” symbolizing the papal power is located at the end of the seventeen years from Raphia to Panium.
由公元前457年起首之二百五十年终结所表征个特朗普，乃处于同普京一样个一段隐藏历史里向；该段历史共有十七年，自拉斐亚之战起首。龙（普京）同假先知（特朗普）侪位于此隐藏历史之中。于该段历史里，兽——即“你民中个强暴人”，象征教皇权势——乃位于自拉斐亚到帕尼翁之十七年终结之处。
The year 321 represents the Sunday law in the United States, and 321 is located within a seventeen-year period from the Edict of Milan in 313 unto the division of the empire in 330.
三二一年乃预表美国个星期日法，而三二一又在一段十七年个时期里向，从三一三年个《米兰敕令》直到三三〇年帝国分裂。
The history represented from Josiah’s Great Passover as it is called, begins the seventeenth Jubilee cycle of the Jews. From Josiah’s Passover, which is the greatest revival in the Old Testament unto October 22, represents the Millerite history from August 11, 1840 unto October 22, 1844, but more importantly it represents the history of 9/11 unto the Sunday law. The sealing time of the one hundred and forty-four thousand is represented by the seventeenth Jubilee cycle from Josiah unto October 22. Seventeen is a symbol associated with the major events of the sealing time, and the number seventeen is a point where Ezekiel’s wheels intersect.
从所称约西亚个大逾越节所表个历史，乃是犹太人第十七个禧年循环个开端。自约西亚个逾越节——旧约里向最大个一次复兴——直到10月22日，所表个，乃是米勒派自1840年8月11日直到1844年10月22日个历史；不过更要紧个，是伊也表明从9/11直到星期日法令个历史。一十四万四千人受印个辰光，是由自约西亚直到10月22日个第十七个禧年循环所表明个。十七乃是一个同受印时期诸般重大事件相联系个表号，而十七这个数字，也是一只以西结轮子相交个点。
In the hidden history of verse forty of Daniel, as represented in verses ten through fifteen of the same chapter the dragon is associated with the number “17” by Ptolemy’s reign. The history of verses eleven’s battle of Raphia unto verse fifteen’s battle of Raphia is “17” years. That history places Donald Trump in the middle of the seventeen years represented by those two battles. The image of the beast that is formed and set up by Trump in the United States is represented by “17” years from 313 to 330. In verse one of chapter one Ezekiel is in the thirtieth year of the “17th” Jubilee cycle. Did you ever dream that the number seventeen represented one of the wheels Ezekiel saw in the Most Holy Place?
勒但以理第四十节个隐秘历史里，照该章第十到第十五节个表号来看，因托勒密个在位，龙同数字“17”联关起来。自第十一节拉斐亚之战起，到第十五节拉斐亚之战止，这段历史共有“17”年。介段历史，把唐纳德·特朗普安放勒由这两场战争所表明个十七年当中。特朗普勒美国所形成并设立个兽像，乃由313年到330年个“17”年来表征。以西结第一章第一节里，以西结处勒第“17”个禧年周期个第三十年。侬可曾想到，数字十七竟表明了以西结勒至圣所里所看见个轮子之一么？
Ezekiel is a symbol of those during the sealing time who have by faith entered into the Most Holy Place. They are Peter’s priests.
以西结象征迭印记个辰光里，凭着信心已经进到至圣所个人。伊拉就是彼得所讲个祭司。
Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:5.
侬众人也像活石一样，给建造成功灵个房屋，成了圣洁个祭司班子，借着耶稣基督献上灵个祭物，叫上帝悦纳。彼得前书 2:5。
They have been commissioned to present a message to God’s former covenant people who are then being passed by, though they are forewarned God’s former covenant people will not see or hear.
伊拉奉差遣，要向上帝先前立约个子民传信息；其辰光，伊拉也正受搁一边去。虽则事先已经警告过：上帝先前立约个子民必定看弗见，也听弗着。
And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness. And he said unto me, Son of man, go, get thee unto the house of Israel, and speak with my words unto them. For thou art not sent to a people of a strange speech and of an hard language, but to the house of Israel; Not to many people of a strange speech and of an hard language, whose words thou canst not understand. Surely, had I sent thee to them, they would have hearkened unto thee. But the house of Israel will not hearken unto thee; for they will not hearken unto me: for all the house of Israel are impudent and hardhearted. Behold, I have made thy face strong against their faces, and thy forehead strong against their foreheads. As an adamant harder than flint have I made thy forehead: fear them not, neither be dismayed at their looks, though they be a rebellious house. Ezekiel 3:3–9.
伊对我讲：“人子，侬要叫自家肚皮吃饱，用我赐拨侬个该卷书充满侬个肚肠。”我就吃了；该卷书到我嘴里，甜得像蜜一样。 伊又对我讲：“人子，侬去，到以色列家去，用我个话对伊拉讲。因为侬弗是差到讲异邦言语、口音难懂个人民那里去，乃是差到以色列家；也弗是差到许多讲异邦言语、口音难懂个人民那里去，伊拉个话侬听弗懂。若是我差侬到伊拉那里去，伊拉一定会听侬个话。只是以色列家弗肯听侬，因为伊拉弗肯听我；因为以色列全家侪是面皮硬、心肠硬个。看哪，我已经叫侬个面对牢伊拉个面，叫侬个额角对牢伊拉个额角。我叫侬个额角像金刚钻，比火石还要硬；弗要怕伊拉，也弗要因伊拉个面色惊惶，虽则伊拉是悖逆个家。”以西结书 3:3–9。
Ezekiel is directed to proclaim a message to the former covenant people as represented by the Protestants of Millerite history and the Laodicean Seventh-day Adventist church in the latter days. If he refuses to proclaim the message the blood of those left unwarned will be upon him.
以西结奉命，要向从前立约个百姓宣告一篇信息；彼等百姓，系由米勒派历史中个更正教徒并末后老底嘉个基督复临安息日会所表明。倘若伊拒绝宣讲此信息，凡未曾受警戒而被撇下之人个血债，便要归在伊身上。
Son of man, I have made thee a watchman unto the house of Israel: therefore hear the word at my mouth, and give them warning from me. When I say unto the wicked, Thou shalt surely die; and thou givest him not warning, nor speakest to warn the wicked from his wicked way, to save his life; the same wicked man shall die in his iniquity; but his blood will I require at thine hand. Yet if thou warn the wicked, and he turn not from his wickedness, nor from his wicked way, he shall die in his iniquity; but thou hast delivered thy soul. Again, When a righteous man doth turn from his righteousness, and commit iniquity, and I lay a stumblingblock before him, he shall die: because thou hast not given him warning, he shall die in his sin, and his righteousness which he hath done shall not be remembered; but his blood will I require at thine hand. Nevertheless if thou warn the righteous man, that the righteous sin not, and he doth not sin, he shall surely live, because he is warned; also thou hast delivered thy soul. Ezekiel 3:17–21.
人子啊，我立侬做以色列家个守望者；所以侬要听我口里个话，替我警戒伊拉。倘若我对恶人讲：侬必要死；侬若弗警戒伊，也弗开口警戒恶人离开伊个恶道，好救伊个性命；该个恶人必因自家个罪孽而死；不过伊个血债，我要向侬手里追讨。倘若侬警戒恶人，伊还是弗转离伊个恶，也弗转离伊个恶道，伊必因自家个罪孽而死；不过侬却救脱了自家个性命。 再者，倘若义人转离伊个义，去行罪孽，我又将绊脚石摆勒伊面前，伊就必死；因为侬弗曾警戒伊，伊必死勒伊个罪中，伊从前所行个义也必弗再被记念；不过伊个血债，我要向侬手里追讨。若是侬警戒义人，叫义人弗犯罪，伊也实在弗犯罪，伊就必定存活，因为伊受了警戒；并且侬也救脱了自家个性命。以西结书 3:17–21.
In the first ‘eleven’ chapters of Ezekiel, he is shown the destruction of Jerusalem, illustrated by the visions by the river Chebar, the plain and Jerusalem. He is commissioned to proclaim a warning of the impending judgment upon Jerusalem. The warning message of the impending judgment upon Jerusalem is the warning given first to the Laodicean Seventh-day Adventist church. The warning identifies the judgment and rejection of God’s people in Jerusalem who do not possess the seal of God. The warning typified by Ezekiel is the warning of the soon-coming Sunday law.
喺《以西结书》开首个“十一”章里，以西结得着指示，看见耶路撒冷个毁灭；此事藉着喺迦巴鲁河边、平原并耶路撒冷所得个异象表现出来。伊奉差遣去宣告一则警告，就是论到将要临到耶路撒冷个审判。关于将要临到耶路撒冷个审判之警告信息，就是头一回赐给老底嘉个基督复临安息日会之警告。此警告指出：喺耶路撒冷里，凡无上帝印记个上帝子民，必要受审判，并且被弃绝。以西结所预表个警告，就是将近要来到个星期日法令之警告。
In those first eleven chapters where these truths are set forth, Ezekiel is made dumb, and only speaks thereafter when God specifically opens his mouth, and this continues until the destruction of Jerusalem, when he again can speak.
喺開首嗰十一章裏，呢啲真理被陳明出來；以西結被弄到啞口無言，嗣後惟有當 神特特開佢个口辰光，佢才講話。呢個情形一直延續到耶路撒冷被毀个時候；到嗰辰光，佢又能再開口講話。
Then the spirit entered into me, and set me upon my feet, and spake with me, and said unto me, Go, shut thyself within thine house. But thou, O son of man, behold, they shall put bands upon thee, and shall bind thee with them, and thou shalt not go out among them: And I will make thy tongue cleave to the roof of thy mouth, that thou shalt be dumb, and shalt not be to them a reprover: for they are a rebellious house. But when I speak with thee, I will open thy mouth, and thou shalt say unto them, Thus saith the Lord God; He that heareth, let him hear; and he that forbeareth, let him forbear: for they are a rebellious house. Ezekiel 3:24–27.
箇辰聖靈進到我裡向，叫我立勒自家腳根浪，搭我講話，對我講：「儂去，關勒儂自家屋裡向。毋過儂哪，人子啊，望看，伊拉要拿索子加勒儂身浪，拿箇個綑綁儂，儂就弗能到伊拉當中出去；我也要叫儂隻舌頭黏牢儂上膛，叫儂啞口，弗能做伊拉箇責備人；因為伊拉是一家悖逆箇人。毋過等我搭儂講話辰光，我要開儂隻口，儂就愛對伊拉講：『主耶和華介樣講：聽箇，任憑伊聽；弗聽箇，任憑伊弗聽。』因為伊拉是一家悖逆箇人。」以西結書 3:24–27。
When Jerusalem fell, Ezekiel could once again speak.
耶路撒冷陷落个辰光，以西结又能开口讲说了。
And it came to pass in the twelfth year of our captivity, in the tenth month, in the fifth day of the month, that one that had escaped out of Jerusalem came unto me, saying, The city is smitten. Now the hand of the Lord was upon me in the evening, afore he that was escaped came; and had opened my mouth, until he came to me in the morning; and my mouth was opened, and I was no more dumb. Ezekiel 33:21, 22.
到仔拉我伲被掳个第十二年，十月初五日，有一个从耶路撒冷逃出来个人来对我讲：“城已经被攻陷了。” 逃出来个人未来个前一夜，主个手临到我身浪；伊开了我个口。到第二日早晨，等伊来仔我这里个辰光，我个口已经开了，我不再作哑巴。以西结书 33:21, 22.
The fall of Jerusalem represents the fall of the Laodicean Seventh-day Adventist church in the latter days. That fall occurs while those who were sealed in Jerusalem in chapter nine are then lifted up as the church triumphant. The Laodicean’s within Jerusalem are taken out, and the one hundred and forty-four thousand are lifted up as the kingdom of glory is established. That kingdom of glory was typified by the establishment of the kingdom of grace at the cross. The kingdom of grace at the cross aligns with the kingdom of glory at the Sunday law, and those two kingdoms are placed into the sequence of prophetic history located in the book of Ezekiel. The first eleven chapters, when Ezekiel is placed within the context of the sanctuary is about the purification of God’s church as His people change from the church militant, that is defined as being made up of wheat and tares, into the church triumphant, that is made up of the wheat offering of Pentecost.
耶路撒冷个倾倒，乃系末后辰光老底嘉复临安息日会个倾倒。迭个倾倒发生个辰光，正当《以西结书》第九章里向耶路撒冷当中受了印记个众人，随后被高举，成为得胜个教会。耶路撒冷里向属老底嘉个众人被挪出去，一十四万四千人被高举起来，荣耀之国也就设立了。迭个荣耀之国，先前曾借着十字架浪恩典之国个设立来预表。十字架浪个恩典之国，对应着星期日法令时个荣耀之国；迭两个国度，都被安置勒《以西结书》所载预言历史个次序当中。《以西结书》前十一章，若把以西结摆勒圣所个背景之下来看，就是讲上帝个教会得着洁净，当祂个百姓从争战中个教会——也就是由麦子搭稗子混杂组成个教会——转变成得胜个教会；迭得胜个教会，乃是由五旬节个麦子供物所组成个。
And thou, profane wicked prince of Israel, whose day is come, when iniquity shall have an end, Thus saith the Lord God; Remove the diadem, and take off the crown: this shall not be the same: exalt him that is low, and abase him that is high. I will overturn, overturn, overturn, it: and it shall be no more, until he come whose right it is; and I will give it him. Ezekiel 21:25–27.
“倷，以色列亵渎个恶王，倷个日脚到哉；罪孽到了尽头。主耶和华个话是：拿脱冠冕，除下王冠；此后勿再照旧。卑微个，要抬高伊；高位个，要压低伊。我要倾覆，倾覆，再倾覆；这国也勿再存在，等到那有权承受个来到，我就拨伊。” 以西结书 21:25–27
Zedekiah was the final king of Judah, and he is the “wicked prince of Israel, whose day is come” in the verses. Nebuchadnezzar was about to take Jerusalem and Zedekiah’s crown was to be removed by Babylon who would be overturned by the Medes and Persians, who would in turn be overturned by the Greeks, who would be overturned by Rome. The third overturning arrives at Rome, which is the history when the King “whose right it is” will receive the crown of the kingdom of grace at the setting up of that kingdom at the cross.
西底家是犹大末后一位王；经文里所讲“以色列个恶王子，伊个日脚到哉”，就是指伊。尼布甲尼撒将要攻取耶路撒冷，西底家个冠冕也要予巴比伦除脱；巴比伦后来要予玛代人同波斯人倾覆，玛代人同波斯人又要予希腊人倾覆，希腊人再要予罗马倾覆。第三次倾覆到罗马；就在罗马个历史时期，那“应得此位个”王，要在十字架上建立恩典之国个辰光，承受彼国度个冠冕。
“To the ‘profane wicked prince’ had come the day of final reckoning. ‘Remove the diadem,’ the Lord decreed, ‘and take off the crown.’ Not until Christ Himself should set up His kingdom was Judah again to be permitted to have a king. ‘I will overturn, overturn, overturn, it,’ was the divine edict concerning the throne of the house of David; ‘and it shall be no more, until He come whose right it is; and I will give it Him.’ Ezekiel 21:25–27.” Prophets and Kings, 451.
“到咾阿个‘亵渎个恶王’，末后清算个日脚已经到咾。主吩咐讲：‘除脱冠冕，摘脱王冠。’ 直到基督亲身建立伊个国度，犹大才再许得有王。论到大卫家个宝座，神圣个谕旨是：‘我要倾覆，倾覆，再倾覆此宝座；此宝座也勿再存在，直等到应得其权个那一位来到；我要将此宝座赐拨伊。’以西结书 21:25–27。”《先知与君王》，451。
In the time of the latter rain, which began when the judgment of the living began on 9/11 Christ sets up his kingdom of glory.
正在后雨辰光，就是自9/11审判活人开头个辰光，基督设立伊荣耀个国度。
“When the four angels let go, Christ will set up His kingdom.” Spalding and Magan, 3.
“迭四位天使放开个辰光，基督就要建立伊个国度。” Spalding and Magan, 3.
A period of preparation begins at 9/11 and at the Sunday law the glorious holy mountain is lifted up above all the hills and mountains.
一段预备个时期从9/11开始；到礼拜日法令个辰光，荣耀个圣山就拨举起来，超过一切小山搭大山。
The word that Isaiah the son of Amoz saw concerning Judah and Jerusalem. And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:1–3.
亚摩斯个儿子以赛亚论着犹大并耶路撒冷所看见个话。末后个日子，耶和华殿个山必要坚立于众山之顶，也要高举过于冈陵；万国都要流归到伊里。必有许多民前来讲：来罢，阿拉上耶和华个山，到雅各 神个殿；伊必将伊个道教训阿拉，阿拉也要行伊个路。因为训诲必出于锡安，耶和华个话必出于耶路撒冷。以赛亚书 2:1–3。
On 9/11 the winds were released and then restrained, thus marking the beginning of the setting up of the kingdom of Daniel two, that is represented as a rock cut out of the mountain that fills the whole earth.
九一一之日，风曾被释放，随后又被拦阻；由此标明《但以理书》第二章所说国度之建立始焉。此国度乃譬如一块从山而凿出的石头，终必充满全地。
“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.
“个异象系1847年赐下个；阿辰辰守安息日个复临弟兄还少得很，里向也不过少数人想，守安息日个重要性够得上把上帝个百姓搭勿信个人分出界线。如今，个异象个应验已经开头显出来了。此地所讲个‘那段患难个起头’，并勿系指灾殃开头倾倒个辰光，乃系指在灾殃倾倒之前一段短短个时期，就是基督还在圣所里个辰光。到该辰光，正当救恩个工作将近收结之际，患难要临到地上；列国也要发怒，然而还要受约束，免得拦阻第三位天使个工作。也正在该辰光，‘晚雨’，就是从主面前来个苏醒，要降下来，为着赐能力与第三位天使个大声呼喊，并且预备圣徒，叫伊拉能站立得住，等到七个末后灾殃倾倒个时期来到。” Early Writings, 85.
Christ sets up His everlasting kingdom during the time of the latter rain, and His kingdom includes the kingdom of grace that was established at the cross and also His kingdom of glory at the Sunday law. Zedekiah to Babylon (1st kingdom), to Medo-Persia (2nd kingdom), to Greece (3rd kingdom) and on to pagan Rome (4th kingdom) identifies the history leading to the kingdom of grace. That history identifies a parallel historical sequence from Papal Rome (spiritual Babylon 5th kingdom), unto the United States (spiritual Medo-Persia 6th kingdom), unto the United Nations (spiritual Greece 7th kingdom) and on unto the threefold union of the dragon, the beast and false prophet, that together make up modern Rome (spiritual Rome 8th kingdom that is of the seven).
基督勒后雨辰光建立伊永远个国度；伊个国度包括十字架辰光所设立个恩典之国，也包括礼拜日法令辰光伊个荣耀之国。自西底家到巴比伦（第一国），到玛代波斯（第二国），到希腊（第三国），再到异教罗马（第四国），乃是指明通向恩典之国个历史。该段历史也指明一条平行个历史次序：自教皇罗马（属灵巴比伦，第五国），直到美国（属灵玛代波斯，第六国），直到联合国（属灵希腊，第七国），再直到龙、兽并假先知个三重联合；此三者合起来构成现代罗马（属灵罗马，第八国，却是出于那七国）。
The triumph of that kingdom in Daniel two is represented by a rock, and God’s faithful are stones in the temple.
《但以理書》第二章裡向個國度个得勝，是用一塊磐石來表明个；上帝忠心个子民，乃是聖殿裡个石頭。
Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:5.
恁众人也像活个石头一样，给建造成为一所属灵个房屋，就是圣洁个祭司职分，为着借着耶稣基督献上属灵个祭物，叫上帝悦纳。彼得前书 2:5。
That everlasting triumphs over the kingdoms of the world and fills the entire world. In Ezekiel chapter forty to the end of his book that same kingdom is represented as a temple which fills the world with the water of life.
迭个永远长存个国度，胜过世上列国，且充满全世界。勒《以西结书》四十章直到书末，同一个国度又用圣殿来表明，圣殿个生命之水充满世界。
We will continue these things in the next article.
阿拉下篇文章里向还要继续讲这些事体。