The warning message in the book of Ezekiel is the ‘sign of the siege.’ When the siege began, Ezekiel’s wife died and Ezekiel was commanded not to mourn her death. Her death, accompanied with his lack of mourning her death, symbolized the siege and the approaching destruction of Jerusalem. His actions and her death represent a warning sign, typifying a future warning sign set forth by Jesus, as the “abomination of desolation.”
《以西结书》里向个警告信息，就是“围困个兆头”。围困一开头，以西结个妻子就死了；并且以西结奉命勿许为伊个死哀恸。伊个死，加上伊对伊个死勿哀恸，象征着围困同耶路撒冷将要来到个毁灭。伊个举动同伊个死，代表一个警告个兆头，预表后来耶稣所设立个警告兆头，就是“那行毁坏可憎个”。
When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand). Matthew 24:15.
所以，倘若㑚看见但以理先知所讲个“荒凉可憎之物”立勒圣地，（读个人应当会意。）马太福音 24:15。
When the Roman standards were placed inside the precincts of the temple, Christians in Jerusalem were to flee the city. The two witnesses of the sign of Jerusalem’s destruction emphasize the seriousness of recognizing the ‘sign’ in advance of the siege, and inspiration further identifies that those two witnesses find their “more direct application” in the latter days. Speaking of Christ’s warning of Jerusalem’s destruction in connection with Ezekiel and John being in a temple vision, Sister White penned:
当罗马军旗被置入圣殿院内辰光，耶路撒冷个基督徒就应当逃离该城。关于耶路撒冷毁灭之兆个两位见证者，强调在围城之前先认出该“兆头”个严重性；并且，默示进一步指出，这两位见证者在末后日子里有其“更加直接个应用”。论到基督关于耶路撒冷毁灭个警告，并将其同以西结同约翰身在圣殿异象里联系起来，怀爱伦姊妹写道：
“While these prophecies received a partial fulfillment at the destruction of Jerusalem, they have a more direct application to the last days.
“虽则仔些预言㑚耶路撒冷毁灭个辰光得着了一部分应验，伊拉更加直接个应用还在末后个日子里。”
“We are standing on the threshold of great and solemn events. Prophecy is fast fulfilling. The Lord is at the door. There is soon to open before us a period of overwhelming interest to all living. The controversies of the past are to be revived; new controversies will arise. The scenes to be enacted in our world are not yet even dreamed of.” Testimonies, volume 5, 753.
“阿拉正立勒重大而严肃个大事个门槛浪。预言快快实现在。主已经到门前。弗久就要摆勒阿拉面前个，是一段叫一切活着个人都极其关切个时期。过去个争辩要重新掀起；新个争辩也要发生。阿拉个世界将要上演个景象，人到如今还梦也弗曾梦到。”《证言》卷五，753。
In chapter four, Ezekiel was directed to act out a parable that was emphasizing the ‘sign of the siege.’ Ezekiel acted out a parable five times in his book which his brethren refused to see. Ezekiel spoke five times to his brethren and they refused to hear. His acted parables and messages illustrate a fivefold class of foolish virgins who refuse to receive the increase of ‘knowledge’ associated with his parables and words. Those words and parables were directly connected with the destruction of Jerusalem which has a “more direct application to the last days.”
勒第四章里向，以西结奉命演出一个比喻，着重显明“被困围个兆头”。以西结勒佢个书里五次演出比喻，伊个弟兄却勿肯看见。以西结又五次向伊个弟兄讲话，伊拉却勿肯听。伊所演出个比喻并伊个信息，表明一等五重个愚拙童女，拒绝领受同伊个比喻并言语相连个“知识”之增进。该些言语并比喻，直接同耶路撒冷个毁灭相联，而此事“对末后日子有更直接个应用”。
Thou also, son of man, take thee a tile, and lay it before thee, and pourtray upon it the city, even Jerusalem: And lay siege against it, and build a fort against it, and cast a mount against it; set the camp also against it, and set battering rams against it round about. Moreover take thou unto thee an iron pan, and set it for a wall of iron between thee and the city: and set thy face against it, and it shall be besieged, and thou shalt lay siege against it. This shall be a sign to the house of Israel.
儂，人子啊，也要拿一块瓦片，摆勒侬面前，勒其上画出一座城，就是耶路撒冷；又要攻围其城，造营垒攻伊，堆土山攻伊，也要安营对牢伊，四围设攻城锤攻伊。再者，侬要拿一只铁鏊，立作侬同那城当中一道铁墙；侬要向牢其城，其城就要被围困，侬也要攻围伊。这要做以色列家个预兆。
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. And, behold, I will lay bands upon thee, and thou shalt not turn thee from one side to another, till thou hast ended the days of thy siege. Ezekiel 4:1–8.
侬也要侧身困勒左边，把以色列家个罪孽摆勒其上；照侬侧身困勒其上个日数，侬要担当伊拉个罪孽。因为我已经将伊拉罪孽个年数，照着日数派定勒侬身上，共三百九十日；介末，侬就要担当以色列家个罪孽。等侬满完成些日子，还要再侧身困勒右边，担当犹大家个罪孽四十日；我定规一日当一年。所以，侬要朝向耶路撒冷受困围困个辰光定睛相向，露出侬个膀臂，向其发预言。看哪，我要用绳索捆绑侬，叫侬勿能从一边翻到另一边，直等侬满完成侬受困围困个日子。以西结书 4:1–8
Sign
记号
The word “sign” is located nine times in the book of Ezekiel. In chapter four, the siege of Jerusalem is the “sign” to the house of Israel. In chapter twelve, Ezekiel is again a “sign” identifying the siege and destruction of Jerusalem.
“sign” 箇隻字，勒《以西结书》里向总共出现了九趟。第四章里，围困耶路撒冷，是赐拨以色列家个“sign”。第十二章里，以西结又成了一个“sign”，指明耶路撒冷个被围困搭毁灭。
Son of man, thou dwellest in the midst of a rebellious house, which have eyes to see, and see not; they have ears to hear, and hear not: for they are a rebellious house. Therefore, thou son of man, prepare thee stuff for removing, and remove by day in their sight; and thou shalt remove from thy place to another place in their sight: it may be they will consider, though they be a rebellious house. Then shalt thou bring forth thy stuff by day in their sight, as stuff for removing: and thou shalt go forth at even in their sight, as they that go forth into captivity. Dig thou through the wall in their sight, and carry out thereby. In their sight shalt thou bear it upon thy shoulders, and carry it forth in the twilight: thou shalt cover thy face, that thou see not the ground: for I have set thee for a sign unto the house of Israel. Ezekiel 12:2–6.
人子啊，倷住勒悖逆之家当中；伊拉有眼睛好看，却看勿见；有耳朵好听，却听勿进，因为伊拉是悖逆个家。故此，人子啊，倷要替自家预备迁移个行李，勒伊拉眼前拨日里迁移；倷要勒伊拉眼前，从倷个地方迁到别样个地方；或者伊拉会省悟，虽则伊拉是悖逆个家。到辰光，倷要勒伊拉眼前，拨日里拿出倷个行李，像迁移个行李一样；到夜里，倷要勒伊拉眼前出去，像被掳出去个人一样。倷要勒伊拉眼前挖通墙壁，从其里向外搬出。勒伊拉眼前，倷要担勒肩胛浪，把物事勒黄昏里带出去；倷要蒙牢面孔，弗要看地，因为我立倷做以色列家个预兆。以西结书 12:2–6。
When the rebellious house saw the acted-out parable, they knew not what it meant, so they asked Ezekiel to explain.
迭個悖逆个家看见迭个演出来个比喻个辰光，伊拉勿晓得是啥个意思，所以就请以西结解释拨伊拉听。
Son of man, hath not the house of Israel, the rebellious house, said unto thee, What doest thou? Say thou unto them, Thus saith the Lord God; This burden concerneth the prince in Jerusalem, and all the house of Israel that are among them. Say, I am your sign: like as I have done, so shall it be done unto them: they shall remove and go into captivity. Ezekiel 12:9–11.
人子啊，以色列家，就是悖逆个家，弗是对侬讲过：“侬做啥个？”侬要对伊拉讲，主耶和华阿能样讲：个担子是论到耶路撒冷个君王，也论到伊拉当中以色列全家。侬要讲：我是侬拉个预兆；我所做个，伊拉也要照样受着：伊拉要迁移，被掳去。以西结书 12:9–11。
The siege of Jerusalem is a sign for God’s people in the latter days.
耶路撒冷个围困，是上帝末后日子里子民个一个预兆。
“Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12....
“古时个每一位先知，开口讲个并弗是单单为仔伊拉自家个辰光，倒是更加为仔阿拉今朝，所以伊拉个预言对阿拉仍旧有效。‘从前个种种事体，临到伊拉身浪，原是要做鉴戒；并且写下来了，是为警戒阿拉这末世个辰光碰着个人。’哥林多前书 10:11。‘伊拉得知所传讲个并弗是为仔自家，乃是为仔阿拉；现在这些事，已经借着那靠天浪差下来个圣灵传福音给侬拉个人，报给侬拉了；这些事连天使也切切想要察看。’彼得前书 1:12....”
“The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.
《圣经》为末后一代积聚并收藏了其宝藏。旧约历史中一切重大的事件同庄严的作为，过去曾经在教会里重演，如今在这末后的日子里也正在重演。——《信息选粹》卷三，338、339页
This Same Day
同一日
Ezekiel in the acted parable of the ‘siege and destruction of Jerusalem’ is a sign for God’s people in the latter days.
以西结㑚“耶路撒冷受围困并毁灭”个行动比喻里，做末后日子上帝子民个一个预兆。
Again in the ninth year, in the tenth month, in the tenth day of the month, the word of the Lord came unto me, saying, Son of man, write thee the name of the day, even of this same day: the king of Babylon set himself against Jerusalem this same day.
又在第九年十月初十日，耶和华个话临到我讲：人子啊，侬要记下今朝此日个名号；巴比伦王正是到今朝此日，来围困耶路撒冷。
And utter a parable unto the rebellious house, and say unto them, Thus saith the Lord God; Set on a pot, set it on, and also pour water into it: Gather the pieces thereof into it, even every good piece, the thigh, and the shoulder; fill it with the choice bones. Take the choice of the flock, and burn also the bones under it, and make it boil well, and let them seethe the bones of it therein. Wherefore thus saith the Lord God; Woe to the bloody city, to the pot whose scum is therein, and whose scum is not gone out of it! bring it out piece by piece; let no lot fall upon it. For her blood is in the midst of her; she set it upon the top of a rock; she poured it not upon the ground, to cover it with dust; That it might cause fury to come up to take vengeance; I have set her blood upon the top of a rock, that it should not be covered.
还要对叛逆个家讲个比喻，对伊拉讲：主耶和华阿能讲：把镬摆上，摆上去，也往里向倒水；把一块一块收拢到里向，就是各样好个肉块，大腿、肩膀；拿上好个骨头把伊装满。拿羊群里向顶好个，也把柴堆在镬底下；叫伊大大滚沸，也叫其中个骨头煮透。 所以主耶和华阿能讲：流人血个城有祸了！有锈个镬有祸了，伊个锈还留勒里向，锈并呒没除脱！要一块一块拿出来；呒没抽签临到伊。因为伊个血勒伊当中；伊把血倒勒磐石顶上，呒没倒勒地上用灰尘遮盖；为要激起忿怒，好施行报应；所以我把伊个血摆勒磐石顶上，叫伊勿得遮盖。
Therefore thus saith the Lord God; Woe to the bloody city! I will even make the pile for fire great. Heap on wood, kindle the fire, consume the flesh, and spice it well, and let the bones be burned. Then set it empty upon the coals thereof, that the brass of it may be hot, and may burn, and that the filthiness of it may be molten in it, that the scum of it may be consumed. She hath wearied herself with lies, and her great scum went not forth out of her: her scum shall be in the fire. In thy filthiness is lewdness: because I have purged thee, and thou wast not purged, thou shalt not be purged from thy filthiness any more, till I have caused my fury to rest upon thee. I the Lord have spoken it: it shall come to pass, and I will do it; I will not go back, neither will I spare, neither will I repent; according to thy ways, and according to thy doings, shall they judge thee, saith the Lord God.
所以，主耶和华格能讲：有祸了，流人血个城啊！我要叫柴堆生火更加大。添上柴，点着火，煮烂肉，把香料调好，也叫骨头烧焦。随后把锅空空格搁勒炭火浪，叫伊个铜烧热，烧红，叫其中个污秽熔化，叫伊个渣滓消尽。伊用虚谎叫自家困乏，伊个重重渣滓也呒没从伊身浪出去；伊个渣滓总要留勒火里。侬个污秽里向有淫行；因为我本来洁净侬，侬却弗肯得洁净，所以从今以后，直到我叫我个忿怒歇勒侬身浪，侬再也弗会从侬个污秽里得洁净。我耶和华已经讲了，这事必要成就，我也必要施行；我必弗转回，也必弗顾惜，也必弗后悔；人必照侬个道路，照侬个行为审判侬。这是主耶和华讲个。
Also the word of the Lord came unto me, saying, Son of man, behold, I take away from thee the desire of thine eyes with a stroke: yet neither shalt thou mourn nor weep, neither shall thy tears run down. Forbear to cry, make no mourning for the dead, bind the tire of thine head upon thee, and put on thy shoes upon thy feet, and cover not thy lips, and eat not the bread of men. So I spake unto the people in the morning: and at even my wife died; and I did in the morning as I was commanded. And the people said unto me, Wilt thou not tell us what these things are to us, that thou doest so?
耶和华个话又临到我，说，人子啊，看哪，我要一击夺去侬眼目所喜爱个；只是侬弗可哀伤，也弗可啼哭，眼泪也弗可流下来。只可暗暗叹息，弗可为死人举哀；要将侬头上个裹头巾束好，脚上穿好鞋，弗可遮掩嘴唇，也弗可吃人家送丧个饼。故此，我早晨对百姓讲了；到晚上，我妻子就死了。第二天早晨，我照所吩咐我个去行。百姓对我说，侬这样行，这些事于我们有啥个意思，侬弗告诉我们么？
Then I answered them, The word of the Lord came unto me, saying, Speak unto the house of Israel, Thus saith the Lord God; Behold, I will profane my sanctuary, the excellency of your strength, the desire of your eyes, and that which your soul pitieth; and your sons and your daughters whom ye have left shall fall by the sword. And ye shall do as I have done: ye shall not cover your lips, nor eat the bread of men. And your tires shall be upon your heads, and your shoes upon your feet: ye shall not mourn nor weep; but ye shall pine away for your iniquities, and mourn one toward another. Thus Ezekiel is unto you a sign: according to all that he hath done shall ye do: and when this cometh, ye shall know that I am the Lord God. Ezekiel 24:1–24.
后来我回答伊拉讲：耶和华个话临到我，讲：侬要对以色列家讲，主耶和华者能讲：看啊，我要亵渎我个圣所，就是侬力量个荣美、侬眼目所羡慕、侬心里所怜惜个；还有侬所留下个儿子囡儿，要倒在刀下。侬拉也要照我所做个去做：弗要蒙嘴唇，也弗要吃人个饼。侬拉个裹头巾要戴勒头浪，鞋要穿勒脚浪；弗要哀恸，也弗要啼哭；总要因自家个罪孽消瘦，彼此悲叹。以西结对侬拉来讲就是一个预兆：照伊一切所做个，侬拉也要去做；到者事来到个辰光，侬拉就晓得我是主耶和华。以西结书 24:1–24。
Ezekiel is a sign who identifies the beginning siege and the ending destruction of Jerusalem, and thereafter; the captivity of the members of the Laodicean Seventh-day Adventist church.
以西結係一個預兆，指出耶路撒冷起頭受圍困同末了遭毀滅，也指出其後老底嘉第七日安息日會教友被擄的事。
“When Christ looked down from the crest of Olivet, He saw this state of things existing in every church. The warnings come down to all that are following in the tread of the people of Jerusalem, who had such great light. This people is before us as a warning. By rejecting God’s warnings in this our day, men are repeating the sin of Jerusalem. The Lord sees what the human agent does not see and will not see—the outcome of all the human devising in Battle Creek. He has done all that a God could do. He has flashed light before the eyes of the people, that their sins might not reach the boundary where repentance cannot be felt. But by a long process of departure from just and righteous principles, men have placed themselves where light and truth, justice and mercy, are not discerned. This course has become part of their very nature.” Testimonies, volume 8, 68.
“当基督从橄榄山顶向下观看个辰光，伊看见各教会里向都存勒这等情形。各样警告也临到一切跟随耶路撒冷百姓脚踪个人；彼些人曾得着忒大个亮光。这班百姓摆勒我拉面前，作警戒。现今这日子里，人若弃绝上帝个警告，就是重新犯耶路撒冷个罪。主看见人所看勿见、也勿肯看个事——就是巴特尔溪一切人为筹划个结局。伊已经尽了一切一位上帝所能做个。伊曾将亮光闪照勒百姓眼前，免得伊拉个罪达到一个界限，到了彼辰光，人心就再也感觉勿着悔改。阿是，经过长久背离公正与公义原则个过程，人已经把自家放勒一个地步，叫亮光搭真理、公义搭怜悯都勿能辨明。这条路已经成了伊拉本性里个一部分。”《证言》卷八，68。
Two Witnesses of Alpha and Omega
阿拉法搭欧米伽个两个见证人
Ezekiel had been supernaturally made dumb, and he was informed when Jerusalem fell, he would again be able to speak, and that he would then be a ‘sign.’ Ezekiel’s lack of mourning his wife’s death marked the alpha sign at the beginning of the siege, and Ezekiel’s mouth being opened when Jerusalem fell was the omega sign. The siege unto the destruction is marked by a sign in the beginning and ending. Within the same illustration, a second witness to an alpha and omega sign is represented as the death of the “desire of Ezekiel’s eyes” as the alpha and the death of the people’s “desire of eyes” is the omega sign of the period. The period of one and a half years bears two witnesses of an alpha and an omega. The death of Ezekiel’s wife represented the captivity and trampling down of the host, and the omega death of Jerusalem represented the trampling down of the sanctuary.
以西结曾蒙超自然之力致哑，并且有话指示伊：耶路撒冷一旦陷落，伊就要再能开口讲话，并且到辰光伊就要成为一个“预兆”。以西结对妻子之死并弗哀哭，标明了围困起头个阿拉法预兆；及至耶路撒冷陷落、以西结个口得以开启，便是俄梅戛预兆。从围困直到毁灭，这段过程在起头搭末了都以预兆作记号。在同一个表象里，另一个为阿拉法搭俄梅戛作见证个证据，就是：以西结“眼目所喜爱个”之死为阿拉法，而百姓“眼目所喜爱个”之死，则为这段时期个俄梅戛预兆。这一年半个时期，带有阿拉法搭俄梅戛个两个见证。以西结妻子个死，表明军旅被掳搭受践踏；而耶路撒冷在俄梅戛时个死，则表明圣所受践踏。
Thus Ezekiel is unto you a sign: according to all that he hath done shall ye do: and when this cometh, ye shall know that I am the Lord God. Also, thou son of man, shall it not be in the day when I take from them their strength, the joy of their glory, the desire of their eyes, and that whereupon they set their minds, their sons and their daughters, That he that escapeth in that day shall come unto thee, to cause thee to hear it with thine ears? In that day shall thy mouth be opened to him which is escaped, and thou shalt speak, and be no more dumb: and thou shalt be a sign unto them; and they shall know that I am the Lord. Ezekiel 24:24–27.
故此，以西結要做儂個兆頭：伊所做個一切事，儂也要照樣去做；到勒這事臨到個辰光，儂就曉得我是主耶和華。人子啊，當我從伊拉中間拿去伊拉個保障、伊拉榮耀個喜樂、伊拉眼目所戀慕個、伊拉心裡所懸念個，就是伊拉個兒子搭女兒，豈不就是勒那日，有逃脫個人要到儂這裡來，親耳叫儂聽見這消息麼？到勒那日，儂個口要向那逃脫個人開啟；儂要講話，不再啞默。儂也要做伊拉個兆頭；伊拉就曉得我是耶和華。以西結書 24:24–27。
Six Deaths
六样死亡
The death of Ezekiel’s wife marks the beginning of the siege and the death of Jerusalem, who is prophetically Christ’s bride, and illustrates the soon-coming Sunday law, which is preceded by a period represented by the siege. The period of the siege and the destruction are two distinct, though directly connected waymarks. The siege is a period of time, and the destruction is a point in time. The destruction is the Sunday law that is preceded by the period of the formation of the image of the beast. The period of the image of the beast concludes with the mark of the beast. When Jesus identified the sign of the destruction of Jerusalem in Matthew twenty-four, He also referenced the days of Noah.
以西结妻子个死，标明围困个起头，也标明耶路撒冷个死；从预言里讲，耶路撒冷就是基督个新妇。伊也说明将快要来到个星期日法；此法之前，有一段时期，就是用围困所预表个时期。围困个时期同毁灭，是两只分明勿同、不过直接相连个路标。围困是一段辰光，毁灭是一个辰光点。毁灭就是星期日法；伊之前，是兽像形成个时期。兽像个时期，以兽个印记作结束。耶稣勒《马太福音》二十四章指出耶路撒冷毁灭个兆头个辰光，也提到挪亚个日子。
But as the days of Noe were, so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, And knew not until the flood came, and took them all away; so shall also the coming of the Son of man be. Matthew 24:37–39.
只是挪亞个日腳哪能，人子个來臨也要哪能。因為佇洪水以前个日腳裡，眾人照常喫、照常飲、娶妻、嫁人，一直到挪亞進入方舟个該日；等到洪水來了，把伊拉全數沖去，伊拉還弗曉得；人子个來臨也要哪能。馬太福音 24:37–39。
In the days of Noah, the door of probation was closed, thus typifying the soon-coming Sunday law, that is also typified by the door closing on October 22, 1844. The period from the Exeter camp meeting of August 12–17 in 1844, represents a prophetic period that leads to a closed door.
挪亚个日子里，恩典个门关脱了；此事乃是预表将要来到个礼拜日法，也就是同样由1844年10月22日关门所预表个事。1844年8月12日至17日埃克塞特营会之间个时期，代表一段先知性个时期，引到关门。
In the days of Noah, Noah represented the third angel and the third angel arrived at the closed door of October 22, 1844. In the days of Noah, which according to Jesus would be as “the coming of the Son of man,” the three angels of Revelation fourteen led to the closed door. William Miller represented the first angel’s message, and was typified by Enoch in the days of Noah. Jude identifies Enoch’s message as a parallel to Miller’s message.
挪亞个日腳裡，挪亞預表第三位天使，第三位天使也來到了一八四四年十月二十二日个關門。照耶穌所講，挪亞个日腳要像「人子降臨」个時候；喺挪亞个日腳裡，啟示錄十四章个三位天使引到關門。威廉·米勒預表第一位天使个信息，喺挪亞个日腳裡由以諾所預表。猶大指出，以諾个信息乃是同米勒个信息相對應个平行。
And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousands of his saints, To execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him. Jude 1:14, 15.
亞當第七代个以諾，也曾論到此等人講預言，講：看哪，主帶領千千萬萬聖者來臨，欲向眾人施行審判，並且叫眾人中一切不虔敬个人，為伊拉一切用不虔敬所行个事，並為不虔敬个罪人向主所講一切剛愎个話，攏知罪。猶大書 1:14, 15.
Miller’s first angel’s message announced the “judgment” as typified by Enoch’s message. Enoch’s beginning is marked as being the “seventh from Adam.” Miller’s message began and ended with the arrival of the “seven times” against the northern kingdom and forty-six years later the third angel arrived on October 22, 1844 when the “seven times” against the southern kingdom was fulfilled. Both Enoch and Miller, who were messengers of the judgment hour, began with the number seven being identified. The period that began with Enoch, the seventh ended with seven days that the animals entered the ark until the door was supernaturally closed. Jesus always illustrates the end with the beginning.
米勒个第一位天使信息宣告了“审判”，正如以诺个信息所预表个一样。以诺个开头，标明其人为“亚当以后第七代”。米勒个信息，也是以上帝对北国个“七次”来到而开始，也以上帝对北国个“七次”来到而结束；过了四十六年，第三位天使于 1844 年 10 月 22 日来到，那时上帝对南国个“七次”就应验了。以诺同米勒，两位都是审判时辰个使者，伊拉个起头都以“七”这个数目被指明。以诺这段时期，是从“第七”开始个，结束于那七日——就是走兽进入方舟，直到门被超自然关上个七日。耶稣总是用起头来说明末了。
Enoch begat Methuselah, who in turn begat Lamech. Lamech and Methuselah represent the second angel's message and also the message of the midnight cry. The midnight cry progressed unto the closed door, and is thus represented by Methuselah who died the year of the flood. Lamech represented the second angel’s message, and Lamech died five years before the flood. The five years from the death of Lamech unto the death of Methuselah when the door closed, typified the death of Ezekiel’s bride marking the beginning of the period that led to the death of Christ’s bride represented by Methuselah.
以诺生玛土撒拉，玛土撒拉又生拉麦。拉麦搭玛土撒拉表明第二位天使个信息，也表明半夜喊叫个信息。半夜喊叫一直推进到关门个辰光，所以用玛土撒拉来预表，因为伊死勒洪水来个该年。拉麦预表第二位天使个信息，拉麦死勒洪水前五年。从拉麦个死到玛土撒拉个死、也就是门关上个辰光，这五年预表以西结个新妇之死，标明那一段时期个起头；这段时期后来引到基督新妇个死，而基督个新妇就系由玛土撒拉所代表。
Enoch typified the first angel that arrived in 1798, Lamech typified the second angel that arrived on April 19, 1844 and Methuselah typified the midnight cry from Exeter unto the closed door of October 22, 1844, that was typified by Noah. The five years from the death of Lamech unto the death of Methuselah typified the year and a half from 587 BC unto 586 BC. Those five years from Lamech to Methuselah typify five years from 1448 unto 1453.
以诺预表头一位天使，伊到哉1798年；拉麦预表第二位天使，伊到哉1844年4月19日；玛土撒拉预表自埃克塞特发出个半夜呼声，直到1844年10月22日关门个时期，此时期乃是挪亚所预表个。从拉麦死到玛土撒拉死个五年，预表从主前587年到主前586年个一年半。拉麦到玛土撒拉个该五年，也预表从1448年到1453年个五年。
On October 31, 1448, John Palaiologos died and his brother, Constantine the eleventh, (the last Constantine) sought permission to ascend the throne of eastern Rome from the Islamic Turkish power. His submission on July 27, 1299, fulfilled the second one hundred and fifty years of Revelation nine set forth in verse ten. Five years after John Palaiologos death, his brother Constantine the eleventh died upon the walls of Constantinople as Mehmed II conquered the Byzantine empire of eastern Rome. Mehmed is the Turkish derivation of Mohammed, so the death of the first Mohammed in 632, which began the first one hundred and fifty year prophecy of Revelation nine, (located in verse five), and which ended with the death of the last Constantine at the hands of ‘Mohammed the second’ eight hundred and twenty-one years later. Five years before his death Mohammed had predicted the demise of Rome and it was accomplished by the Turk named Mohammed the second.
1448年10月31号，约翰·帕莱奥洛戈斯过世，伊个兄弟君士坦丁十一世（末后一位君士坦丁）向伊斯兰土耳其势力求准，欲登东罗马个皇位。伊拉1299年7月27号个归服，应验了《启示录》第九章第十节所载个第二个一百五十年。约翰·帕莱奥洛戈斯死后五年，伊个兄弟君士坦丁十一世死勒君士坦丁堡个城墙之上，当时穆罕默德二世征服了东罗马个拜占庭帝国。穆罕默德乃是“Mohammed”个土耳其语变体；故此，第一位穆罕默德于632年个死亡，开启了《启示录》第九章个头一个一百五十年预言（见第五节），而此预言于八百二十一年之后，以“第二位穆罕默德”之手末后一位君士坦丁个死而告终。穆罕默德死前五年曾预言罗马个灭亡，而此事后来由名叫第二位穆罕默德个土耳其人成就。
Constantine the last, the eleventh, died in the battle of Constantinople, thus identifying five years from the death of his brother John to his death. Those five years were typified by the five years from the death of Lamech, the son, unto the death of Methuselah, the father, five years later when the door closed upon the ark. Thus, the death of Ezekiel’s bride was typified by the death of Lamech, and together they provide witness to the death of John Palaiologos in 1448. The subsequent death of Methuselah aligns with the death of Christ’s bride and the destruction of Jerusalem in 586 BC, and together they align with the death of Constantine the eleventh.
君士坦丁末后一位，即第十一位，死于君士坦丁堡之战，由此显明自其兄约翰之死至其本人之死，共历五年。此五年，乃预表自儿子拉麦之死起，至父亲玛土撒拉之死止之五年；五年之后，方舟之门遂被关闭。故此，以西结之新妇之死，乃由拉麦之死所预表；二者并作见证，指向约翰·巴列奥略于1448年之死。其后玛土撒拉之死，则对应基督新妇之死，并对应主前586年耶路撒冷之毁灭；此二者一同又对应君士坦丁第十一之死。
The three witnesses of a prophetic period that begins and ends with a death, illustrate the period of the formation of the image of the beast that concludes with the mark of the beast, and it aligns with the proclamation of the midnight cry in Millerite history and the formation of the image of the beast that concludes with the mark of the beast in our current history. When the mark of the beast is fulfilled at the soon-coming Sunday law, the prophetic “speaking” arrives in agreement with Ezekiel being able to “speak” upon his own volition when Jerusalem was destroyed.
一个从死亡开始、又以死亡结束个预言时期之三重见证，表明了兽像形成个时期；此时期最终以兽印告终，并且伊拉同米勒派历史当中半夜呼声个宣告相一致，也同我伲当前历史当中兽像个形成、并最终以兽印告终相符合。等到兽印在即将来到个星期日法令当中应验辰光，预言中个“说话”就会来到，正如耶路撒冷被毁灭个辰光，以西结就能够照伊自家个意志“说话”一样。
Speaking
讲道
At the Sunday law, which is typified by the destruction of Jerusalem, the prophetic speaking of the United States is marked as the false prophet speaks as a dragon.
到仔礼拜天律法嗰辰光，伊个事体是耶路撒冷遭毁灭所预表个；预言里向讲着个美国，就显明为假先知，像龙介样讲闲话。
And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. Revelation 13:11.
我又看见一個獸對地裡上來；伊有兩隻角，像羊羔個角，講話卻像龍。啟示錄 13:11
At the Sunday law, Balaam strikes his ass a third time, and the ass then speaks.
到礼拜日法令个辰光，巴兰第三趟打伊个驴；随后，驴就开口讲话。
And the Lord opened the mouth of the ass, and she said unto Balaam, What have I done unto thee, that thou hast smitten me these three times? And Balaam said unto the ass, Because thou hast mocked me: I would there were a sword in mine hand, for now would I kill thee. And the ass said unto Balaam, Am not I thine ass, upon which thou hast ridden ever since I was thine unto this day? was I ever wont to do so unto thee? And he said, Nay. Numbers 22:28–30.
主开了驴个口，伊就对巴兰讲：“我对侬做仔啥个，叫侬连打我三趟？”巴兰对驴讲：“因为侬戏弄我；但愿我手里有把刀，现今我就要杀脱侬。”驴对巴兰讲：“我勿是侬个驴，侬从我归了侬起，一直到今朝，常常骑个就是我么？我几时曾经对侬恁样做过？”伊讲：“无。” 民数记 22:28–30.
The false prophet speaks at the Sunday law and Islam also speaks at the Sunday law. Both are prophetically false prophets. At the Sunday law the ‘vision” of Habakkuk that tarried, speaks.
假先知在礼拜日法令辰光讲闲话，伊斯兰教也在礼拜日法令辰光讲闲话。两家侪是预言里向个假先知。到礼拜日法令辰光，《哈巴谷书》里向“迟延”个“异象”就讲闲话了。
For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Habakkuk 2:3.
因为异象还要等到所定的时候，到末了必要显明，并不虚谎；虽然迟延，还要等候；因为它必定来到，并不迟延。哈巴谷书 2:3。
Habakkuk is the true prophet who speaks in contrast with the false prophets. The ‘vision’ of Habakkuk speaks through the mouth of formerly dumb Ezekiel, whose mouth is then opened. The promise of being God’s mouth was given to Jeremiah.
哈巴谷乃是真先知，伊所讲个话，是对比假先知个。哈巴谷个“异象”，是假曾哑口个以西结开口讲出来个；到辰光，伊个口就开了。做上帝之口个应许，曾赐拨耶利米。
Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. Jeremiah 15:18, 19.
阿拉为啥个苦楚长远弗断，阿拉个创伤医弗好，也弗肯得医治？侬对阿拉，敢要全然像讲假话个，像会干涸个水一样么？所以耶和华介样讲：倘使侬回转，阿拉就使侬归回，侬也要立拉阿拉面前；倘使侬从卑贱个当中分别出宝贵个，侬就要像阿拉个口一样。叫伊拉归向侬；侬总弗好归向伊拉。耶利米书 15:18, 19.
At the Sunday law, Zacharias's nine months of dumbness ended when he spoke and confirmed that his son’s name is to be John. Zacharias represented leadership who disbelieve the word of the third angel, and John represented the Elijah movement, the church that would usher in the Second Coming of Christ.
到礼拜日法令个辰光，撒迦利亚九个月个哑口，到伊开声讲闲话、并证实伊儿子个名字该叫约翰个辰光，就结束了。撒迦利亚表明那些勿相信第三位天使信息个领袖；约翰表明以利亚运动，就是那要迎进基督第二次降临个教会。
And Zacharias said unto the angel, Whereby shall I know this? for I am an old man, and my wife well stricken in years. And the angel answering said unto him, I am Gabriel, that stand in the presence of God; and am sent to speak unto thee, and to shew thee these glad tidings. And, behold, thou shalt be dumb, and not able to speak, until the day that these things shall be performed, because thou believest not my words, which shall be fulfilled in their season.
撒迦利亚对天使讲：「我凭啥个晓得这事体呢？因为我已经是老年人了，我妻子年纪也大得很了。」天使回答伊讲：「我是加百列，常常立勒上帝面前个；奉差遣来对侬讲话，把这喜讯报给侬。看哪，侬要变成哑巴，弗能开口讲话，直到这些事成就个日子；因为侬弗信我个话，这话到辰光满足个辰光总要应验。」
And the people waited for Zacharias, and marvelled that he tarried so long in the temple. And when he came out, he could not speak unto them: and they perceived that he had seen a vision in the temple: for he beckoned unto them, and remained speechless. Luke 1:18–22.
百姓候勒撒迦利亚，希奇伊勒圣殿里向啥会耽搁介久。等伊出来辰光，伊呒没法子对伊拉讲话；伊拉就晓得伊勒圣殿里看见了异象：因为伊只对伊拉打手势，仍旧讲勿出闲话来。路加福音 1:18–22。
Zacharias was of the eighth course of priests.
撒迦利亚系第八班个祭司。
There was in the days of Herod, the king of Judaea, a certain priest named Zacharias, of the course of Abia: and his wife was of the daughters of Aaron, and her name was Elisabeth. And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless. And they had no child, because that Elisabeth was barren, and they both were now well stricken in years. And it came to pass, that while he executed the priest’s office before God in the order of his course, According to the custom of the priest’s office, his lot was to burn incense when he went into the temple of the Lord. And the whole multitude of the people were praying without at the time of incense. Luke 1:5–10.
当犹太王希律个辰光，有一位祭司，名叫撒迦利亚，属亚比雅班；伊个妻子是亚伦个后人，名叫以利沙伯。两个人在 神面前侪是义人，遵行主一切诫命同典章，毫无可责。只是伊拉呒没养囝，因为以利沙伯弗生育；两个人年纪也侪老大了。撒迦利亚照伊班次，在 神面前尽祭司职分个辰光，照祭司职分个规矩，掣签轮着伊进主个殿烧香。烧香个辰光，众百姓侪立勒外头祷告。路加福音 1:5–10.
All the prophets represent the latter days, and Zacharias went into the temple, as did Ezekiel. He was of the eighth course of priests, marking a symbol of the eight souls on Noah’s ark that went from the old to the new world. Both he and his wife were blameless, but Zacharias would doubt the words of Gabriel. The Millerite movement began as Philadelphian's (blameless) but transitioned to Laodicean's in 1856. In the latter days, the message of the angel is the message of the third angel, and Gabriel’s message to Zacharias represents the third angel’s message and also the Elijah message, as represented by John the Baptist.
各个申言者侪表明末后辰光，撒迦利亚进到圣殿里去，正像以西结一样。伊系第八班次个祭司，做个记号，表明挪亚方舟里个八个性命，从旧世界过到新世界。伊搭伊个妻子两家头侪系无可指摘个，弗过撒迦利亚会疑惑加百列个言语。米勒派个运动起初系非拉铁非个（无可指摘），弗过到一八五六年就转到老底嘉个。到末后辰光，天使个信息就是第三位天使个信息；加百列对撒迦利亚所传个信息，表明第三位天使个信息，也表明以利亚个信息，正像施洗约翰所表明个一样。
And there appeared unto him an angel of the Lord standing on the right side of the altar of incense. And when Zacharias saw him, he was troubled, and fear fell upon him. But the angel said unto him, Fear not, Zacharias: for thy prayer is heard; and thy wife Elisabeth shall bear thee a son, and thou shalt call his name John. And thou shalt have joy and gladness; and many shall rejoice at his birth. For 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, even from his mother’s womb. 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. And Zacharias said unto the angel, Whereby shall I know this? for I am an old man, and my wife well stricken in years. And the angel answering said unto him, I am Gabriel, that stand in the presence of God; and am sent to speak unto thee, and to shew thee these glad tidings. Luke 1:11–19.
有主个一个天使向伊显现，立勒香坛个右边。撒迦利亚一看见伊，心里就惊惶，害怕临到伊身上。天使对伊讲：“撒迦利亚，勿要怕，因为侬个祈求已经蒙垂听；侬个妻子以利沙伯要替侬生一个儿子，侬要给伊起名叫约翰。侬必有欢喜快乐；伊出世个辰光，也有好些人要欢喜。因为伊勒主面前要为大，淡酒烈酒一概勿吃；还勒娘胎里，就要被圣灵充满。伊要叫以色列人当中好些人转向主——俚笃个 神。伊要勒伊前头行，带着以利亚个灵同能力，要使父亲个心转向儿女，叫悖逆个人归向义人个智慧，好替主预备合用个百姓。”撒迦利亚对天使讲：“我凭啥个晓得这事呢？因为我已经老了，我个妻子年纪也老迈得蛮了。”天使回答伊讲：“我是加百列，立勒 神面前个；我是奉差来对侬讲话，把这好信息报给侬。路加福音 1:11–19。”
Zacharias doubted that the message of the Elijah to come would be fulfilled.
撒迦利亚勿相信将要来个以利亚个信息会应验。
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，我必差遣先知以利亚到侬拉里来。伊必要使父亲个心转向儿女，儿女个心转向父亲，免得我来到咒诅此地。玛拉基书 4:5, 6。
Sister White, in the context of Ezekiel’s sealing of chapter nine, identifies why the leadership of the Laodicean Seventh-day Adventist church were typified by Zacharias’ unbelief.
怀爱伦姊妹勒以西结书第九章盖印个背景里，指出为啥老底嘉个基督复临安息日会教会领袖，会用撒迦利亚个勿信来预表。
“The class who do not feel grieved over their own spiritual declension, nor mourn over the sins of others, will be left without the seal of God. The Lord commissions His messengers, the men with slaughtering weapons in their hands: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.’
“凡自家灵性退后并弗觉忧伤，也弗为别人个罪过哀恸个人，终必留了弗得着上帝个印记。主差遣伊个使者，就是手里拿屠杀兵器个人，说：‘尔等跟牢伊，穿过城去击杀；眼目弗可顾惜，也弗可发怜悯：要将老个少个、闺女、小囡，并妇人，尽都杀绝；只是凡身上有记号个人，尔等总弗可挨近；且要从我个圣所起首。’于是伊拉就从殿前个老年人起首。”
“Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.” Testimonies, volume 5, 211.
“阿拉搭眼看见，教会——就是主个圣所——先受着了上帝忿怒个击打。许老年人，就是上帝曾赐拨伊拉大光、也曾立勒百姓属灵利益上做看守个人，辜负了伊拉所受个托付。伊拉取定个地位是：阿拉用勿着像从前辰光一样，去等候神迹搭上帝权能显著个显现。时代变了。这些言语坚固了伊拉个勿信，伊拉就讲：主勿会行善，也勿会行恶；伊太有怜悯，勿会用审判临到伊自家个百姓。故此，“平安稳妥”就是许些人个喊声；伊拉再也勿会扬起伊拉个声音像号筒一样，去指示上帝个百姓伊拉个过犯，搭雅各家个罪恶。许些勿肯叫个哑狗，正是感受着被触怒之上帝公义报应个人。男人、少女搭细小囡一同灭亡。”《证言》卷五，211。
Zacharias doubted the message of the third angel, which is the Elijah message that repeats the history of John the Baptist as well as the history of William Miller.
撒迦利亚弗信第三位天使个信息；个信息就是以利亚个信息，伊重演施洗约翰个历史，也重演威廉·米勒个历史。
Five Months
五个月
Elisabeth hid her pregnancy for five months.
以利沙伯将伊个身孕藏了五个月。
And after those days his wife Elisabeth conceived, and hid herself five months, saying, Thus hath the Lord dealt with me in the days wherein he looked on me, to take away my reproach among men. And in the sixth month the angel Gabriel was sent from God unto a city of Galilee, named Nazareth. Luke 1:24–26.
过了介些日子，伊个娘子以利沙伯就怀了孕，藏了自家五个月，讲：“主阿拉待我就是介样；到伊眷顾我个辰光，要把我在众人当中个羞辱除脱。” 到第六个月，天使加百列奉上帝差遣，来到加利利一座城，名叫拿撒勒。路加福音 1:24–26。
Zacharias was of the eighth course of priests, aligning with the circumcision of his son John on the eighth day, when Zacharias would again speak. He and his son John represent the eight souls who were on Noah’s ark, who were hid from the death brought by the flood waters for five months, or one hundred and fifty days. The one hundred and fifty days of the pregnancy and the flood waters align with the two periods of five months in Revelation nine.
撒迦利亚係祭司第八班个，正合佢个儿子约翰到第八日受割礼个辰光；到勒个辰光，撒迦利亚又要开口讲话。伊搭伊个儿子约翰，预表挪亚方舟上个八个人；伊拉为洪水个水所带来个死亡所遮藏，历经五个月，也就係一百五十日。怀胎个一百五十日搭洪水个水个一百五十日，正合《启示录》第九章里两段五个月。
Zacharias and his son John also represent when the seventh church of Laodicea transitions unto the eighth church of Philadelphia. From Zacharias’ service during the eighth course unto his son John’s circumcision of the eighth day represents a prophetic period with the number eighth identifying the beginning and the ending. Within that prophetic period there is a five-month period representing a period of hiding.
撒迦利亚同伊个儿子约翰，也表明第七个老底嘉教会转到第八个非拉铁非教会个辰光。从撒迦利亚勒第八班次里事奉，到伊个儿子约翰勒第八日受割礼，表明一个预言个时期，其中“第八”个数字标明起头同末了。勒个预言时期里向，还有一个五个月个时期，表明一个隐藏个时期。
The “speaking” of prophecy identifies the soon-coming Sunday law, so Zacharias speaks at the Sunday law, when his son is sealed, as represented by the act of circumcision. In that history, prior to the Sunday law when Zacharias speaks, at the end of five months, in the sixth month Mary visits Elisabeth and the Holy Spirit anoints Elisabeth, who as a woman represents the anointing of God’s church four months in advance of the soon-coming Sunday law.
预言个“讲说”指出了将要快到个礼拜天法，所以撒迦利亚是在礼拜天法辰光开口讲说个；彼辰光伊个儿子照割礼个举动所表明个，已经受了印记。勒段历史里，勒撒迦利亚开口讲说、也就是礼拜天法以前，五个月满足个辰光，到了第六个月，马利亚去望以利沙伯；圣灵膏抹了以利沙伯。以利沙伯作为一个妇人，表明上帝个教会勒将要快到个礼拜天法以前四个月，受上帝个膏抹。
And Mary arose in those days, and went into the hill country with haste, into a city of Juda; And entered into the house of Zacharias, and saluted Elisabeth. And it came to pass, that, when Elisabeth heard the salutation of Mary, the babe leaped in her womb; and Elisabeth was filled with the Holy Ghost: And she spake out with a loud voice, and said, Blessed art thou among women, and blessed is the fruit of thy womb. And whence is this to me, that the mother of my Lord should come to me? For, lo, as soon as the voice of thy salutation sounded in mine ears, the babe leaped in my womb for joy. And blessed is she that believed: for there shall be a performance of those things which were told her from the Lord. Luke 1:39–45.
玛利亚就到个几日里起身，连忙往犹太个山地去，到一座城里；进了撒迦利亚个屋里，向以利沙伯请安。以利沙伯一听见玛利亚请安个声音，胎就㧟动了；以利沙伯也被圣灵充满，便大声喊着讲：“尔在妇人中间是有福个，尔胎里个果子也是有福个。我主个母到我这里来，这是从哪里得来个恩典呢？因为尔请安个声音一入我耳朵，我胎里个孩子就欢喜㧟动。那信主所传与伊个话必要应验，所以这信个女子也是有福个。”路加福音 1:39–45。
At the end of five months, Elisabeth spoke to Mary “with a loud voice,” praising Mary’s belief in Gabriel’s message, which in the latter days is the third angel’s message. Elisabeth’s husband Zacharias had disbelieved, but not Mary. Mary heard the message of Gabriel five months after Zacharias, so her belief in the third angel is marked as arriving after the hidden message of five month’s was revealed. The hidden message of five months in the latter days is the first five months of Revelation nine verse five. Mary represents the church of the latter days that accepts the third angel’s message, which includes a special unsealing of five months just before the speaking of the soon-coming Sunday law arrives roughly four months later.
到五个月终咯辰光，以利沙伯“高声”对马利亚讲，称赞马利亚信加百列个信息；到末后个日子里，此个信息就是第三位天使个信息。以利沙伯个丈夫撒迦利亚勿信，独有马利亚信。马利亚听见加百列个信息，比撒迦利亚迟五个月，所以伊对第三位天使个信，被标明是等到五个月个隐藏信息显明以后才来到。末后日子里五个月个隐藏信息，就是《启示录》第九章第五节开头个五个月。马利亚预表末后日子个教会，接受第三位天使个信息；此信息里包括对五个月特别个开封，此开封是在将要来到个星期日法令发声之前，约莫四个月先来到。
At the waymarks of Mary’s visit the movement of the first and second angels, represented by Zacharias and Elisabeth connects with the movement of the third angel represented by Mary and Joseph. Zacharias represents an official from a church that disbelieved the third angel’s message and Joseph the carpenter, represents a movement represented by self-supporting work. Adventism ends as it began, and it began as a movement, not an organized church structure. The movement of the one hundred and forty-four thousand represented by Joseph, Mary and Christ are direct relatives of the Millerite movement represented by Zacharias, Elisabeth and John, and the disbelief of 1863 is represented by Zacharias. 1863 represents disbelief of the first and second angel’s messages and the movement of the third angel represents the faith of Mary.
勒马利亚看望个路标上，头一位搭第二位天使个运动——撒迦利亚搭以利沙伯所预表——搭第三位天使个运动——马利亚搭约瑟所预表——连接起来。撒迦利亚预表一个出自弗相信第三位天使信息个教会个官长；木匠约瑟预表一个以自养工作所代表个运动。复临主义结束个辰光搭伊起头个辰光一样；伊起头个辰光，是一个运动，弗是一个有组织个教会体制。由约瑟、马利亚搭基督所预表个十四万四千人个运动，搭由撒迦利亚、以利沙伯搭约翰所预表个米勒派运动，有直接个亲属关系；一八六三年个弗信，由撒迦利亚所预表。一八六三年预表对头一位搭第二位天使信息个弗信；第三位天使个运动预表马利亚个信心。
“Angels were sent to aid the mighty angel from heaven, and I heard voices which seemed to sound everywhere, ‘Come out of her, My people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities.’ This message seemed to be an addition to the third message, joining it as the midnight cry joined the second angel’s message in 1844. The glory of God rested upon the patient, waiting saints, and they fearlessly gave the last solemn warning, proclaiming the fall of Babylon and calling upon God’s people to come out of her that they might escape her fearful doom.” Early Writings, 277.
“天使奉差去帮助从天降下个大力天使，我也听见声音，像是各处侪响起：‘我个子民哪，侬要从伊里向出来，免得同伊个罪有分，免得受着伊个灾殃。因为伊个罪恶滔到天浪，上帝也想起伊个不义了。’ 这信息看上去像是第三位天使信息个添补，合并勒一道，正像1844年半夜呼声合并到第二位天使个信息里向一样。上帝个荣耀停歇勒忍耐等候个圣徒身浪，伊拉无所惧怕地发出最后郑重个警告，宣告巴比伦个倾倒，并呼吁上帝个子民从伊里向出来，好叫伊拉免得遭着伊可怕个结局。” 《早期著作》，277。
The joining together of two messages is represented by Mary visiting Elisabeth, and that point arrived when the hidden five months is revealed. That point is where two prophecies join and are proclaimed together. One was proclaimed by Elisabeth and the other by Mary. The joining of two messages identifies when the midnight cry joins the message of the second angel, and that occurred in Millerite history at the Exeter camp meeting.
两道信息合并一道个事体，是用马利亚去看伊利莎白来表明个；而个只辰光，就到仔那隐起来个五个月被显明出来个辰光。个只点，就是两样预言会合，并且一同被宣告个所在。一道是伊利莎白宣告个，另外一道是马利亚宣告个。两道信息个会合，指出半夜个呼喊是啥辰光同第二位天使个信息合并一道个；而个件事，在米勒派个历史里，是发生勒埃克塞特营会辰光。
After Elisabeth and then Mary gave their proclamations, “Mary abode with her about three months, and returned to her own house.” Luke 1:56. The sixty-six day period from Exeter unto October 22, 1844 is represented by those four months, which concluded at the soon-coming Sunday law, when Zacharias spoke. The four months represent the period of the proclamation of the message of the midnight cry, which arrives after the message of the five hidden months.
伊利沙伯同马利亚先后发出彼此个宣告之后，“马利亚同她住了约有三个月，就回自家里去了。”路加福音 1:56。自埃克塞特到 1844 年 10 月 22 日个六十六日时期，就由者四个月所预表；到将要临到个星期日法令辰光，撒迦利亚开口说话，者四个月也就结束了。者四个月表明午夜呼声信息宣讲个时期；者信息是在五个隐藏之月信息之后来到个。
The two messages in Millerite history were the first and second angels, and the first angel’s message was empowered by the fulfillment of a time prophecy that began with a period of five months, which was partially hidden until ten days before its fulfillment on August 11, 1840, as set forth by Josiah Litch. The empowerment of the second angel’s message was the correction of the incorrect prediction of 1843, that took place at the Exeter camp meeting, as set forth by Samuel Snow.
米勒派历史里向个两道信息，就是头一道搭第二道天使个信息；头一道天使个信息之得着能力，系因一条时间预言个应验。该条预言起首于五个月个时期；照约西亚·利奇所陈明个样式，其中有一部分，直到一八四〇年八月十一日其应验之前十日，方才半隐藏地显明出来。第二道天使信息之得着能力，乃系对于一八四三年错误预言个更正；此事发生于埃克塞特营会，照塞缪尔·斯诺所陈明个样式。
The proclamation of the twofold message of the midnight cry is represented as a short period before the door closed, which in the story of Noah opened up a five month period that concluded with the ark sitting atop mount Ararat. The period of the proclamation of the midnight cry comes after the unsealing of the hidden five months, which came ten days before August 11, 1840 and it also came after the Lord removed His hand from the figures He had covered upon the 1843 chart. The ten days of August 1 to 11, align with the sixty-six days of Exeter to October 22, 1844, and the twofold witness identifies that the unsealing of a hidden five months, accompanied with the correction of the incorrect proclamation that produced the first disappointment, and it occurs when Mary meets and greets Elisabeth in the sixth month.
半夜呼喊个双重复信息个宣告，乃是表示关门之前个一段短辰光；正如挪亚个故事里所显明个一样，这段辰光展开了一段五个月个时期，末后以方舟停歇勒亚拉腊山顶作为结束。半夜呼喊个宣告时期，乃是发生勒那隐藏个五个月被开启之后；此事来到1840年8月11日之前十日，也同样是发生勒主将伊先前遮盖勒1843年图表上个表号之手撤去之后。8月1日至11日个十日，与自埃克塞特至1844年10月22日个六十六日相对应；而双重个见证表明：那隐藏个五个月被开启，同时又伴随着对那曾产生第一次失望个错误宣告个纠正；并且这事乃是发生勒马利亚勒第六个月里遇见并问安以利沙伯个时候。
At the Sunday law, the United States speaks as a dragon, the ass of Islam speaks, and the vision of Habakkuk speaks through the mouth of Jeremiah, Zacharias and Ezekiel. At the Sunday law Ezekiel is a sign, thus representing the ensign that is lifted up at the Sunday law. Two of the nine references of the word ‘sign’ in Ezekiel identify the “sabbaths” as the sign of the sanctification representing the combination of Divinity with humanity.
到礼拜日法辰光，美国要像龙一样发声，伊斯兰个驴也要发声，哈巴谷个异象也要借耶利米、撒迦利亚同以西结个口来发声。到礼拜日法辰光，以西结是一个兆头；故此，伊所表明个，就是到礼拜日法辰光被举起来个旗号。以西结书里“兆头”个九处经文当中，有两处指出“安息日”就是成圣个兆头，表明神性同人性个结合。
But I wrought for my name’s sake, that it should not be polluted before the heathen, among whom they were, in whose sight I made myself known unto them, in bringing them forth out of the land of Egypt. Wherefore I caused them to go forth out of the land of Egypt, and brought them into the wilderness. And I gave them my statutes, and shewed them my judgments, which if a man do, he shall even live in them.
但是我为着我名个缘故行事，免得我个名在彼些异邦人面前受亵渎；我曾在彼些异邦人眼前向以色列人显明我自家，把伊拉从埃及地领出。故此，我使伊拉出离埃及地，领伊拉到旷野里去。我将我个律例赐给伊拉，也将我个典章指示伊拉；人若遵行，就必因其得生。
Moreover also I gave them my sabbaths, to be a sign between me and them, that they might know that I am the Lord that sanctify them. But the house of Israel rebelled against me in the wilderness: they walked not in my statutes, and they despised my judgments, which if a man do, he shall even live in them; and my sabbaths they greatly polluted: then I said, I would pour out my fury upon them in the wilderness, to consume them. But I wrought for my name’s sake, that it should not be polluted before the heathen, in whose sight I brought them out. Yet also I lifted up my hand unto them in the wilderness, that I would not bring them into the land which I had given them, flowing with milk and honey, which is the glory of all lands; Because they despised my judgments, and walked not in my statutes, but polluted my sabbaths: for their heart went after their idols. Nevertheless mine eye spared them from destroying them, neither did I make an end of them in the wilderness. But I said unto their children in the wilderness, Walk ye not in the statutes of your fathers, neither observe their judgments, nor defile yourselves with their idols: I am the Lord your God; walk in my statutes, and keep my judgments, and do them; And hallow my sabbaths; and they shall be a sign between me and you, that ye may know that I am the Lord your God. Ezekiel 20:9–20.
并且我还赐拨伊拉我个安息日，做我同伊拉中间个记号，叫伊拉晓得我就系使伊拉成圣个耶和华。弗过以色列家勒旷野里背叛我；伊拉弗照我个律例行，也藐视我个典章——人若遵行，就必因者活着；伊拉还大大玷污我个安息日。于是我讲，我要勒旷野里向伊拉倾倒我个烈怒，灭绝伊拉。弗过我为着我名个缘故行事，免得我个名勒列国人面前受亵渎；我系勒伊拉眼前领以色列人出来个。我还勒旷野里向伊拉举手起誓，讲我弗领伊拉进我所赐拨伊拉个地，就是流奶同蜜个地，乃万国中最荣美个地；因为伊拉藐视我个典章，弗照我个律例行，玷污我个安息日；因为伊拉个心随从伊拉个偶像。虽然如此，我个眼还系顾惜伊拉，弗毁灭伊拉，也弗勒旷野里将伊拉灭尽。我勒旷野里对伊拉个子女讲：弗好照恁父辈个律例行，也弗好谨守伊拉个典章，更弗好用伊拉个偶像污秽自家。我系耶和华——恁个 神；恁要照我个律例行，谨守我个典章，并且遵行；又要以我个安息日为圣，使伊拉做我同恁中间个记号，叫恁晓得我系耶和华——恁个 神。以西结书20:9–20。
Ezekiel represents the ensign of the one hundred and forty-four thousand, and the sign of Divinity combined with humanity is the Lord’s “sabbaths.” Ezekiel is the sign at the beginning of the siege and he is the sign at the destruction of Jerusalem, when he is lifted up as an ensign. At the beginning of the siege, those who refuse to see and hear, who desecrate His “sabbaths”, are also a sign.
以西结代表十四万四千个辰光个大旗，神性搭人性相结合个记号，就是主个“安息日”。以西结是围困起头辰光个记号，也是在耶路撒冷毁灭辰光个记号；到伊被举起来、作为大旗个辰光，更是如此。围困起头个辰光，凡拒绝看见搭听见、亵渎伊个“安息日”个，也是一种记号。
Then came certain of the elders of Israel unto me, and sat before me. And the word of the Lord came unto me, saying, Son of man, these men have set up their idols in their heart, and put the stumblingblock of their iniquity before their face: should I be enquired of at all by them? Therefore speak unto them, and say unto them, Thus saith the Lord God; Every man of the house of Israel that setteth up his idols in his heart, and putteth the stumblingblock of his iniquity before his face, and cometh to the prophet; I the Lord will answer him that cometh according to the multitude of his idols; That I may take the house of Israel in their own heart, because they are all estranged from me through their idols.
嗰辰光，以色列个几位长老到我迭搭来，坐勒我面前。耶和华个话临到我，讲：人子啊，迭些人将偶像竖勒自家心里，又将自家罪孽个绊脚石摆勒自家面前；我岂可由得渠拉来求问我么？所以，侬要对渠拉讲话，对渠拉讲，主耶和华个话是介样：以色列家无论啥人，若将偶像竖勒自家心里，又将自家罪孽个绊脚石摆勒自家面前，来见先知；我耶和华必照渠偶像个众多回答迭来个人；为着要捉牢以色列家个心，因为渠拉都因着自家个偶像，离弃了我。
Therefore say unto the house of Israel, Thus saith the Lord God; Repent, and turn yourselves from your idols; and turn away your faces from all your abominations. For every one of the house of Israel, or of the stranger that sojourneth in Israel, which separateth himself from me, and setteth up his idols in his heart, and putteth the stumblingblock of his iniquity before his face, and cometh to a prophet to enquire of him concerning me; I the Lord will answer him by myself: And I will set my face against that man, and will make him a sign and a proverb, and I will cut him off from the midst of my people; and ye shall know that I am the Lord. And if the prophet be deceived when he hath spoken a thing, I the Lord have deceived that prophet, and I will stretch out my hand upon him, and will destroy him from the midst of my people Israel. And they shall bear the punishment of their iniquity: the punishment of the prophet shall be even as the punishment of him that seeketh unto him; That the house of Israel may go no more astray from me, neither be polluted any more with all their transgressions; but that they may be my people, and I may be their God, saith the Lord God. Ezekiel 14:1–11.
所以，侬要对以色列家讲：主耶和华介样讲：侬众要悔改，转离侬众个偶像；也要转开面孔，离开侬众一切可憎恶个事。因为凡属以色列家个，或寄居勒以色列当中个外邦人，若自绝于我，心里设立伊个偶像，把自家罪孽个绊脚石摆勒面前，又来寻问先知，要为着我个事求问伊；我耶和华必亲自回答伊。我必向该个人变脸，拿伊做记号、做笑谈，并且要从我百姓当中剪除伊；恁就晓得我是耶和华。 若先知受迷惑讲出一句话，乃是我耶和华迷惑了该先知；我也要伸手攻击伊，从我百姓以色列当中灭绝伊。伊拉必要担当自家个罪孽：求问个所受个刑罚，必同先知所受个刑罚一样；为要叫以色列家弗再偏离我，也弗再因伊拉一切过犯玷污自家；倒要叫伊拉做我个百姓，我做伊拉个 神。这是主耶和华讲个。以西结书 14:1–11。
At Nashville, those within the Laodicean Seventh-day Adventist church who disbelieved as did Zacharias; who had “taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days,” as represented by 1840 unto 1844 will be confronted by those outside of Adventism as to why they failed to give warning. They become the “sign” of the false peace and safety message, which marks the separation of the wise and foolish as represented by the two opposing tents at the Exeter camp meeting. They bear a “sign” of idolatry and rebellion, while Ezekiel bears the true prophetic warning message. At the end of the siege, when Jerusalem is destroyed, representing the Sunday law, the sign of rebellion is the mark of the beast and the sign of obedience is the seal of God.
垃德加第七日安息日会堂里向些人，像撒迦利亚一样弗信；伊拉曾经“立定个看法，说阿拉弗必再等候神迹，也弗必再望见上帝权能像从前日子里那样显著个彰显”，正像一八四〇年到一八四四年所表明个一样；到纳什维尔辰光，伊拉要受着教外之人个当面对问：为啥伊拉弗曾发出警告。伊拉就成了虚假“平安稳妥”信息个“记号”；该记号正标明智慧个同愚拙个分开，正像埃克塞特营会里两顶相对个帐棚所预表个一样。伊拉身上带着拜偶像同悖逆个“记号”，而以西结所担当个，却是真实个先知警告信息。到围困个末了，当耶路撒冷被毁个辰光——这乃是主日法个预表——悖逆个记号就是兽个印记，顺服个记号就是上帝个印。
Probation is fully closed for Adventism at the Sunday law, and there is a sign of the righteous and the wicked that are there marked. The close of probation at the soon-coming Sunday law typifies the close of probation when Michael stands up, and there the sign of the death of the multitudes is represented by Gog and Magog.
对复临信徒来讲，到礼拜日法令个辰光，恩典时期就完全结束哉；到该里，义人搭恶人个记号也已经受着标明。将到要来个礼拜日法令所带来个恩典时期结束，乃是预表米迦勒兴起辰光个恩典时期结束；到该里，众多之人个死亡之记号，就用歌革搭玛各来表明。
And the passengers that pass through the land, when any seeth a man’s bone, then shall he set up a sign by it, till the buriers have buried it in the valley of Hamongog. And also the name of the city shall be Hamonah. Thus shall they cleanse the land. Ezekiel 39:15, 16.
过路迭客旅经过其地个辰光，若看见一个人个骨头，就要在旁边立一个记号，等埋葬个人把伊埋勒哈们歌革谷里。城个名字也要叫哈摩那。阿拉就按能样洁净其地。以西结书 39:15, 16.
The sign of the covenant is identified in chapter thirty-seven of Ezekiel where the valley of dead bones is brought to life and the two sticks are joined. The bones are brought to life by a message of Islam, represented as the four winds, thus typifying August 11, 1840. The two sticks are combined into one, thus representing the joining of the message of the second angel with the message of the midnight cry. The bones are the empowerment of the first angel and the two sticks are the empowerment of the second angel. Thereafter God’s people are His latter day chosen covenant people, represented by John, as one hundred and forty-four thousand.
盟约个记号，喺《以西结书》第三十七章里向人显明：死骨个山谷得着生命，两根杖也合而为一。骨头因着伊斯兰个信息而得着生命；此信息以四风为表号，因此乃预表一八四〇年八月十一日。两根杖合成为一，因此表明第二位天使个信息同半夜呼喊个信息联合。骨头乃是第一位天使得着能力；两根杖乃是第二位天使得着能力。此后，上帝个子民就是祂末后日子所拣选个立约子民，由约翰所代表，为十四万四千人。
Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. And the heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them for evermore. Ezekiel 37:26–28.
并且我要同伊拉立个太平之约；迭个约要同伊拉做永远之约：我要安置伊拉，叫伊拉增多，也要将我个圣所设立勒伊拉当中，直到永远。我个帐幕也要同伊拉勒一道：是格，我要做伊拉个 神，伊拉要做我个子民。外邦人也要晓得，我耶和华是使以色列成圣个；当我个圣所永远设立勒伊拉当中辰光。以西结书 37:26–28。
The combination of Divinity and humanity is represented in a variety of ways within God’s Word, and one illustration is when the “citadel of the soul” that is located within a human being's higher nature is attached to the citadel of God’s sanctuary. When the heavenly throne room that represents God’s citadel is joined with the citadel of a human being’s higher nature, God’s people are “sanctified” and He dwells “in the midst of them for evermore.”
神性搭人性个结合，勒上帝个圣言里向用仔各样方式来表明；其中一幅图像，就是当安置勒人较高本性里个“灵魂个城堡”，搭上帝圣所个城堡连结起来个辰光。当天上个宝座内室——表明上帝城堡个所在——搭一个人较高本性个城堡联合起来个辰光，上帝个子民就“成圣”了，伊也“永远住勒伊拉中间”。
After chapter thirty-seven Ezekiel sets forth the chapters thirty-eight and thirty-nine, where he addresses Gog and Magog as symbols of the confederacy of mankind who are outside of God’s chosen covenant people. In chapter forty, the covenant people of chapter thirty-seven are represented as a temple that fills the whole earth. Chapters thirty-eight to forty represent the rising up of God’s covenant people in the latter days, as represented by the numbers 38 and 40.
三十七章末后，以西结陈明三十八章同三十九章，其中伊拿歌革同玛各当作象征，表明一切在人类联盟之中、却在 神所拣选立约之民以外个众人。到四十章，三十七章里个立约之民，就显明成功个殿，充满全地。三十八章到四十章，乃是表明 神立约之民在末后日子兴起，正如数字三十八同四十所象征个一样。
We will continue these things in the next article.
阿拉会勒下篇文章里继续讲这些事。