We ended our last article touching on the three parallel lines of prophetic testimony represented by chapters eleven through twenty-two in Genesis, the first book of the Old Testament, Matthew the first book of the New Testament and Revelation the last book of both the New Testament and the Bible. The line of Genesis identifies the covenant with Abram, the line of Matthew identifies the covenant with the Christian church, with Peter as the symbol of the beginning and end of modern spiritual Israel. The middle verses of both lines identify the seal of God, with Abram, it was “circumcision,” and with Peter it was his name changing. The center verse of the line in Revelation is chapter seventeen, verse twelve.
𠳝拉一篇文章收尾个辰光，已经略略碰着三条并行个预言见证线；此三条线，乃是旧约第一卷《创世记》第十一章到第二十二章、新约第一卷《马太福音》，并新约亦即整本圣经末后一卷《启示录》所表明个。创世记一线，指明上帝同亚伯兰所立个约；马太一线，指明上帝同基督教会所立个约，以彼得作为近代属灵以色列开头与末后个表号。两条线当中个中间经文，侪指出上帝个印记；在亚伯兰身浪，是“割礼”，在彼得身浪，却是伊名字个更改。《启示录》一线个中心经文，乃是第十七章十二节。
And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. Revelation 17:12.
儂所看見个十隻角，就是十個王；伊拉還未曾受著國度，總會同獸一霎時之間得著權柄，做王。《啟示錄》17:12。
Genesis and Matthew identify the marriage of Divinity with humanity, and Revelation identifies the marriage of the beast and the dragon at the Sunday law. All three lines point to the Sunday law where one class manifests the mark of the beast and the other the seal of God. The counterfeit of the beast and dragon in verse twelve is the omega mention of Nimrod’s tower in Genesis eleven. There the counterfeit covenant religion met its judgment, and in Revelation seventeen the whore–who is Babylon the great–is judged. Nimrod is the alpha to the Vatican’s omega, and for this reason the papacy is Babylon the great, the omega to Nimrod’s Babel the alpha.
《創世記》搭《馬太福音》指出神性搭人性个婚配；《啟示錄》則指出，喺星期日法令之時，獸搭龍个婚配。這三條線索攏指向星期日法令；喺該時，一等人顯出獸个印記，另一等人顯出上帝个印。第十二節裡向獸搭龍个偽冒，乃是《創世記》第十一章寧錄巴別塔个 omega 提及。喺該裡，偽冒盟約个宗教受着審判；而喺《啟示錄》第十七章，淫婦——就是大巴比倫——也受審判。寧錄是梵蒂岡个 omega 之前个 alpha；為着這個緣故，教皇制度就是大巴比倫，乃是對寧錄个巴別——該個 alpha——个 omega。
Of note in these three middle verses is that the testimony contained in each middle point of the line is actually three verses.
值得注意个是，迭三節當中間个經文裏，每條線中點所包含个見證，實際浪是三節經文。
This is my covenant, which ye shall keep, between me and you and thy seed after thee; Every man child among you shall be circumcised. And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. And he that is eight days old shall be circumcised among you, every man child in your generations, he that is born in the house, or bought with money of any stranger, which is not of thy seed. Genesis 17:10–12.
迭是我搭恁并恁后裔之间所立个约，恁应当遵守：恁中间凡有男子个，侪要受割礼。恁要割去包皮个肉；迭要做我搭恁之间立约个记号。恁世世代代中间，凡生下来第八日个男孩子，侪应当受割礼；无论是家里生个，还是用银钱向外人买来个，就是弗是出于恁后裔个，也要如此。创世记 17:10–12。
And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Matthew 16:17–19.
耶穌回答伊講：「西門·巴約拿，儂是有福氣个；因為此個弗是血氣對儂啟示个，乃是我天浪个父對儂啟示个。我還要對儂講：儂是彼得，我要把我个教會建造勒此塊磐石浪；陰間个門決弗能勝過伊。我還要把天國个鑰匙交把儂；凡儂勒地浪所捆綁个，勒天浪也要捆綁；凡儂勒地浪所釋放个，勒天浪也要釋放。」馬太福音 16:17–19。
And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. These have one mind, and shall give their power and strength unto the beast. Revelation 17:11–13.
該獸，就是先前有、如今呒沒个，伊自家就是第八個，也係出於彼七個，並且歸於沉淪。儂所看見个十隻角，就是十個王；伊拉到如今還無受著國度，總係欲佮獸一同暫時受權柄，做王一個時辰。伊拉同有一個心思，欲將伊拉个能力佮權柄交付畀該獸。啟示錄 17:11–13
The story of the counterfeit covenant represented by Nimrod’s bricks and mortar, and his counterfeit system of church and state, represented by the tower and the city, typifies the counterfeit system of the image of the beast represented in the omega of Nimrod’s story. Three lines, with three center points of three verses, which all testify to the covenant of life and the covenant of death. The one hundred and forty-four thousand are the true eighth who are of the seven, and the papacy is simply the counterfeit. Nimrod’s class has unity of mind at their marriage, a counterfeit to the one hundred and forty-four thousand, who are unified with the mind of Christ. The counterfeit beast “was, and is not,” is a counterfeit of Christ who was, and is, and is yet to come. In verse eight the full expression of the counterfeit represented by the papacy is expressed.
尼母罗德个砖搭灰泥所表明个假冒之约，以及伊所设立个由塔搭城所表明个假冒政教合一制度，预表了尼母罗德故事之俄梅嘎里、由兽像所表明个假冒制度。三条线，各有三个中心点，共计三节经文，侪一同为生命之约搭死亡之约作见证。一百四十四千人乃是真实个“第八”，是出于“那七个”之中；而教皇制不过是其假冒。尼母罗德一类人在伊拉个婚配之时有同一之心思，这是假冒一百四十四千人；后一班人乃是与基督之心合而为一。那假冒个兽，“先前有，如今没有”，是假冒基督；基督乃是昔在、今在、以后永在者。第八节里，将由教皇制所表明个假冒之完全表现，明白陈述出来。
The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition: and they that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, when they behold the beast that was, and is not, and yet is. Revelation 17:8.
儂所看見个獸，先前有，今朝無，將要對無底坑裏上來，歸於沉淪；凡住勒地上、創世以來名字弗曾記勒生命冊上个人，望見該獸先前有、今朝無、後來還有，就要希奇。啟示錄 17:8。
Jesus is He who was, and is, and is yet to come, and the papacy, the eighth that is of the seven, is the beast that “was, and is not, and yet is.” The “one hour” that the marriage of the dragon and beast represents the history from the Sunday law, where the one hundred thousand represented by Peter and Abram, ascend to the heaven as an ensign, at the very time the papacy ascends.
耶穌就是那位昔在、今在、以後永在个主；而教皇制，作為「七」當中出來个第八位，就是个獸，彼乃「先前有、如今無、後來還有」。龍摎獸个婚配所表明个「一時」，乃是自星期日法令起个歷史；到其時，彼一十萬——由彼得摎亞伯蘭所代表者——作為旌旗升到天上，正當教皇制升起个辰光。
We have been seeking to address the book of Joel from the perspective that Peter at Pentecost identified his Pentecostal message as a fulfillment of Joel. In the three covenant lines of twelve chapters each, the middle three verses of each line address the identical history, and Peter is represented in that history as being with Jesus at Caesarea Philippi, which is Panium, which is where the world is now on the verge of experiencing. At Panium, Peter is also in Jerusalem at the Pentecostal outpouring. The three lines of twelve chapters converge at Panium and Pentecost when the seal of God is impressed upon Christ’s bride and the mark of the beast is impressed upon Satan’s bride. The book of Joel is identifying the wake-up call in the parable of the ten virgins, when the Laodicean Seventh-day Adventist church awakens to the fact that they are lost.
阿拉一直试图从者个角度来论《约珥书》：就系彼得在五旬节辰光，将伊个五旬节信息认定为《约珥书》预言个应验。在三条每条十二章个圣约线里，逐条线当中个三节经文都讲着同一段历史；而彼得在者段历史里，被表明为同耶稣一淘立勒该撒利亚·腓立比，就是帕纽姆，也就是现今世界将要临到、正在边缘上经历个所在。在帕纽姆，彼得同时也在耶路撒冷，处于五旬节圣灵浇灌个辰光。者三条十二章个线，在帕纽姆同五旬节汇拢；到其时，上帝个印记压印在基督个新妇身上，而兽个印记压印在撒但个新妇身上。《约珥书》所指明个，正系十个童女比喻里个警醒呼召；就在其时，老底嘉个基督复临安息日会教会醒悟过来，晓得自家已经失丧了。
The book of Joel is set within the context of four generations.
《約珥書》係置喺四代人个背景當中。
The word of the Lord that came to Joel the son of Pethuel.
耶和华个话临到毗土珥个儿子约珥。
Hear this, ye old men, and give ear, all ye inhabitants of the land.
爾等老年人，儂要聽此話；此地一切居民，也當側耳而聽。
Hath this been in your days, or even in the days of your fathers? Tell ye your children of it, and let your children tell their children, and their children another generation. That which the palmerworm hath left hath the locust eaten; and that which the locust hath left hath the cankerworm eaten; and that which the cankerworm hath left hath the caterpiller eaten. Joel 1:1–4.
阿拉个日脚里，抑是阿拉祖宗个日脚里，可曾有过迭样个事体？侬要讲拨侬个子女听，教侬个子女再讲拨伊拉个子女听，伊拉个子女再讲拨后一代听。蝻子吃剩个，蝗虫来吃；蝗虫吃剩个，蚂蚱来吃；蚂蚱吃剩个，蚕食虫来吃。约珥书 1:1–4。
The “old men” are the leaders of the Laodicean Seventh-day Adventist church during the sealing time of the one hundred and forty-four thousand, and the sealing is accomplished during the outpouring of the Holy Spirit. The “old men” are represented by Ezekiel as “the ancient men.”
「老年人」係指喺十四萬四千人受印辰光、老底嘉個基督復臨安息日會裡向個領袖；而受印，乃係喺聖靈澆灌個辰光完成個。以西結用「古時個人」來表明遮些「老年人」。
Then said he unto me, Son of man, hast thou seen what the ancients of the house of Israel do in the dark, every man in the chambers of his imagery? for they say, The Lord seeth us not; the Lord hath forsaken the earth. Ezekiel 8:12.
伊就对我讲：「人子啊，以色列家个长老暗中所做个事体，侬看见了𠲎？各人勒伊偶像个密室里行此等事；因为伊拉讲：主看勿见阿拉；主已经离弃此地。」以西结书 8:12。
Inspiration is clear that the sealing of Ezekiel chapter nine is the same sealing as chapter seven of Revelation. It is also clear that the “ancient men” of chapter eight’s four escalating abominations, are represented by the number 25. Twenty-five “ancient men” who were to be the guardians of God’s flock, are the men bowing to the sun. They are the first to be judged. In context of the sanctuary that they turn away from, they represent two courses of twelve priests and the high priest. At the Sunday law, they bow to the sun and accept the mark of the beast, pledging their agreement with the dragon, the beast and the false prophet. The 25 were typified by the 250 in the rebellion of Korah, Dathan and Abiram, who represent the threefold union that the 250 men offering incense join. The three ring leaders of apostasy died when the earth opened its mouth and swallowed them up.
默示清楚表明，以西結書第九章个印記，佫啟示錄第七章个印記是同一個印記。也同樣清楚， 第八章四重步步加深个可憎之事裡向个「古老人」，是用二十五隻數目來表明个。二十五個本當看守上帝羊群个「古老人」，就是向日頭下拜个人。佢拉是頭一批受審判个。照佢拉背棄个聖所來看，佢拉所代表个，是兩班十二個祭司，加上大祭司。到主日法令个辰光，佢拉向日頭下拜，接受獸个印記，表明佢拉同龍、獸並假先知一致。這二十五個人，是可拉、大坍、亞比蘭叛亂裡向个二百五十個人所預表个；可拉、大坍、亞比蘭代表三重聯合，而獻香个二百五十個人，就是加入這個聯合个人。這三個背道个帶頭人，當地開口吞滅佢拉个辰光，就死脱了。
And Moses said, Hereby ye shall know that the Lord hath sent me to do all these works; for I have not done them of mine own mind. If these men die the common death of all men, or if they be visited after the visitation of all men; then the Lord hath not sent me. But if the Lord make a new thing, and the earth open her mouth, and swallow them up, with all that appertain unto them, and they go down quick into the pit; then ye shall understand that these men have provoked the Lord.
摩西讲：“藉此，恁就会晓得，耶和华差遣我来行这一切个事体；因为我弗是凭自家个意思做个。若是这些人像众人一样死脱，或照众人所受个样式受报应；迭末，耶和华就弗曾差遣我。倘使耶和华创出一桩新事，叫地裂开其口，将伊拉同一切属伊拉个都吞下去，活活地坠落坑中；迭末，恁就会明白，这些人是触犯了耶和华。”
And it came to pass, as he had made an end of speaking all these words, that the ground clave asunder that was under them: And the earth opened her mouth, and swallowed them up, and their houses, and all the men that appertained unto Korah, and all their goods. They, and all that appertained to them, went down alive into the pit, and the earth closed upon them: and they perished from among the congregation.
迨伊講完了諸般個話，佇伊拉下面個地就裂開；地張開其口，吞落伊拉，並伊拉個房屋，及一切屬可拉個人，並伊拉所有個財物。伊拉同凡屬伊拉個，攏活活地下到坑裡；地又合攏來遮蓋伊拉：伊拉就從會眾中滅亡了。
And all Israel that were round about them fled at the cry of them: for they said, Lest the earth swallow us up also. And there came out a fire from the Lord, and consumed the two hundred and fifty men that offered incense. Numbers 16:28–35.
四圍个以色列眾人，聽見伊拉个喊聲，就攏逃走；因為伊拉講：「免得地也把我伲吞下去。」又有火從耶和華那裡出來，燒滅了那獻香个二百五十個人。民數記 16:28–35。
The rebellion of 1888 was typified by the rebellion of Korah, Dahan, Abiram and the 250 men who offered incense. The 250 men had formed an alliance with a threefold confederacy that arrives at the Sunday law when the United States, the earth beast opens its mouth and speaks as a dragon. At that point, the latter rain is poured out without measure, just as the 250 men that offered incense were destroyed by fire coming down from heaven. The 250 men represent a false religious system who are destroyed during the outpouring of the latter rain at the Sunday law. The earth opening up on Korah and his cohorts, is the earthquake of Revelation eleven, that identifies the United States opening its mouth and speaking as a dragon. When the fire came down out of heaven on the 250, it typified the fire of Elijah at Mount Carmel, when those false prophets were slain. Elijah’s fire at Mount Carmel aligns with the Sunday law, so the fire upon the 250 men is the Sunday law fire of the latter rain.
1888年个场叛逆，係可拉、大坍、亚比兰并献香个二百五十人个叛逆所预表个。该二百五十人曾经同一个三重联盟结成同盟；该联盟到礼拜日法辰光达到，彼时美国——地兽——开伊个口，讲说话像龙一样。到该个辰光，晚雨无限量地倾注下来，正如献香个二百五十人被从天降下来个火所灭一样。该二百五十人表明一个虚假个宗教制度；伊拉喺礼拜日法辰光、晚雨倾注个当中被毁灭。地裂开来吞没可拉并伊个同党，就係《启示录》第十一章个地震；该地震指明美国开伊个口，并且讲说话像龙一样。当火从天降落喺该二百五十人身上个辰光，该件事预表以利亚喺迦密山个火；当时该些假先知被杀灭。以利亚喺迦密山个火同礼拜日法相对应，所以临到该二百五十人身上个火，就係晚雨之礼拜日法个火。
The passage in Numbers dealing with Korah’s rebellion, is prophetically aligned with the rebellion against the message of the Promised Land, as presented by Joshua and Caleb. That rebellion represents the biblical “day of provocation.” The passage of Korah’s rebellion says, “ye shall understand that these men have provoked the Lord.”
《民数记》中论及可拉背叛个经文，同约书亚并迦勒所传应许之地信息所遭受个背叛，弗预言性地相对应。该场背叛，代表圣经里个“惹动之日”。论及可拉背叛个经文讲：“倷要晓得，遮些人是惹动了耶和华。”
It is the wise who understand, and the wise are to understand that the history of Korah’s rebellion, is to be laid upon the rebellion against Joshua’s message of the Promised Land. That rebellion took place at Kadesh, and both Kadesh and Korah’s rebellion are the rebellion of Seventh-day Adventism at the Sunday law. Korah and the 250 men who offered incense, typified the 25 men bowing to the sun in Ezekiel 8. The ancient men in Ezekiel eight represent the fourth of four escalating abominations, that are accomplished in Jerusalem, the symbol of God’s church.
有智慧个人才会明白；有智慧个人应当明白，可拉背叛个历史，乃是要加勒勒对约书亚所传应许之地信息个背叛之上。该次背叛发生勒加低斯，而加低斯同可拉个背叛，两者都预表复临安息日会勒星期日法令辰光个背叛。可拉同献香个二百五十个人，预表《以西结书》第八章里向太阳下拜个二十五个人。《以西结书》第八章里个长老，代表勒耶路撒冷——上帝教会个象征——之中所成就、四重步步加深之可憎恶事个第四重。
The first abomination is the image of jealousy, the second is hidden chambers, the third is weeping for Tammuz and then the 25 men bow down to the sun. Then chapter nine identifies those who are sighing and crying for the abominations, represented in chapter eight. Those that sigh and cry are sealed by the angel that ascends from the east. An angel is a messenger, and represents a message.
第一樣可憎惡个事體，是嫉妒个偶像；第二樣，是隱密个內室；第三樣，是為塔模斯哭泣；接落去，就是二十五個人向日頭下拜。到第九章，就指出那些為第八章所表明个諸般可憎惡之事歎息哀哭个人。凡歎息哀哭个，攏受著從東方上來个天使所印記。天使就是使者，也表明一個信息。
The sealing message from the east, is the message of the east wind, which is the message of Islam. Once the one hundred and forty-four thousand are sealed, the destroying angels begin their work, right where the external line of prophecy teaches that “national apostasy is followed by national ruin.” Before the judgment is accomplished upon those represented by Korah, the rebels are taken outside of Jerusalem. The wicked are removed from Jerusalem, for it is not the righteous that flee Jerusalem.
來自東方个蓋印信息，就係東風个信息，也就係伊斯蘭个信息。一旦十四萬四千人受了印記，毀滅个天使就開始伊拉个工作，正正應驗外在線个預言所教導个：「全國性个背道，隨後就係全國性个毀滅。」當審判還弗曾臨到那些由可拉所表徵个人身上以前，叛逆者先被帶到耶路撒冷外頭。惡人從耶路撒冷被除去，因為逃離耶路撒冷个並弗係義人。
Moreover the spirit lifted me up, and brought me unto the east gate of the Lord’s house, which looketh eastward: and behold at the door of the gate five and twenty men; among whom I saw Jaazaniah the son of Azur, and Pelatiah the son of Benaiah, princes of the people.
灵又把我擎起来，带我到耶和华殿向东的东门；看哪，门口有二十五个人。我在佢拉中间看见亚述珥个儿子雅撒尼亚，跟比拿雅个儿子毗拉提，都是百姓个首领。
Then said he unto me, Son of man, these are the men that devise mischief, and give wicked counsel in this city: Which say, It is not near; let us build houses: this city is the caldron, and we be the flesh.
伊就对我讲：「人子啊，这些人就是喺此城里图谋奸恶、出坏主意个银。伊拉讲：『辰光还冇到；让阿拉造屋罢。此城就是锅，阿拉就是肉。』」
Therefore prophesy against them, prophesy, O son of man. And the Spirit of the Lord fell upon me, and said unto me, Speak; Thus saith the Lord;
所以儂要對佢拉講預言，預言罷，人子啊。主个靈臨到我身浪，對我講：「儂講；主恁般話：」
Thus have ye said, O house of Israel: for I know the things that come into your mind, every one of them. Ye have multiplied your slain in this city, and ye have filled the streets thereof with the slain. Therefore thus saith the Lord God; Your slain whom ye have laid in the midst of it, they are the flesh, and this city is the caldron: but I will bring you forth out of the midst of it. Ye have feared the sword; and I will bring a sword upon you, saith the Lord God. And I will bring you out of the midst thereof, and deliver you into the hands of strangers, and will execute judgments among you. Ye shall fall by the sword; I will judge you in the border of Israel; and ye shall know that I am the Lord. This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel: And ye shall know that I am the Lord: for ye have not walked in my statutes, neither executed my judgments, but have done after the manners of the heathen that are round about you.
所以，以色列家啊，恁曾恁样讲；因为恁心里所起个念头，我一一都晓得。恁勒该城里加添了许多被杀个人，拿街路都填满了被杀个人。故此，主耶和华恁样讲：恁摆勒城当中个被杀个人，伊拉就是肉，该城就是镬；总归我要拿恁从城当中领出来。恁惊怕刀剑；我却要拿刀剑临到恁，主耶和华讲。我要拿恁从其中领出来，交勒外邦人手里，并且要勒恁中间施行审判。恁必倒勒刀剑之下；我要勒以色列个境界审判恁，恁就晓得我是耶和华。该城弗会做恁个镬，恁也弗会做其中个肉；我要勒以色列个境界审判恁。恁就晓得我是耶和华；因为恁弗曾遵行我个律例，也弗曾施行我个典章，反倒照恁四围列国个样式去行。
And it came to pass, when I prophesied, that Pelatiah the son of Benaiah died. Then fell I down upon my face, and cried with a loud voice, and said, Ah Lord God! wilt thou make a full end of the remnant of Israel? Ezekiel 11:1–13.
我豫言个辰光，彼拿雅个儿子毗拉提雅就死脱了。我就面伏于地，大声呼叫，讲：噯，主耶和华啊！儞要将以色列所剩下来个人全然灭绝么？以西结书 11:1–13。
Jerusalem is purified at the Sunday law, when the wheat is separated from the tares. The men represented by the 25, or Korah’s 250 are taken outside, to the “border” of Jerusalem to die. 25 is the number of priests who served for a week, and when symbolized by the tenfold number of 250, it represents the worldwide church, for ten is a symbol of worldwide. The church militant is defined as the church made up of wheat and tares, and the church triumphant represents the church that is only wheat.
耶路撒冷喺星期日法令个辰光受洁净，彼时麦子摒开稗子。由二十五个人所表征个人，抑或可拉个二百五十个人，侪被带到耶路撒冷个“边界”外头去受死。二十五乃是一班祭司服事一礼拜个人数；当伊用十倍个数目二百五十来表征辰光，就表示普天下个教会，因为十乃是普世个象征。争战中个教会，乃是由麦子搭稗子混杂所组成个教会；得胜个教会，却是单单由麦子所组成个教会。
“Has God no living church? He has a church, but it is the church militant, not the church triumphant. We are sorry that there are defective members, that there are tares amid the wheat. Jesus said: ‘The kingdom of heaven is likened unto a man which sowed good seed in his field: but while men slept, his enemy came and sowed tares among the wheat, and went his way…. So the servants of the householder came and said unto him, Sir, didst not thou sow good seed in thy field? from whence then hath it tares? He said unto them, An enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up? But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them. Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn.’
“上帝豈無活个教會麼？伊有教會，弗過是爭戰个教會，弗是得勝个教會。教會裡有欠缺个肢體，也有稗子雜在麥子當中，對此我儕深感痛惜。耶穌講：『天國好比一個人，撒好種在伊个田裡；及至人睏覺个辰光，伊个仇敵來，將稗子撒在麥子中間，就走開了。……家主个僕人來對伊講：主啊，儂弗是撒好種在儂个田裡麼？那麼稗子是從哪裡來个呢？伊對伊拉講：這是仇敵做个。僕人對伊講：那麼儂要我儕去薅出來麼？伊講：弗要；恐怕薅稗子个辰光，連麥子也一道薅出來。讓兩樣一齊長，等到收割个辰光；到收割个時候，我要對收割个人講，先將稗子聚攏來，捆做一捆一捆，好燒掉；惟有麥子，要收進我个倉裡。』”
“In the parable of the wheat and the tares, we see the reason why the tares were not to be plucked up; it was lest the wheat be rooted up with the tares. Human opinion and judgment would make grave mistakes. But rather than have a mistake made, and one single blade of wheat rooted up, the Master says, ‘Let both grow together until the harvest;’ then the angels will gather out the tares, which will be appointed to destruction. Although in our churches, that claim to believe advanced truth, there are those who are faulty and erring, as tares among the wheat, God is long-suffering and patient. He reproves and warns the erring, but He does not destroy those who are long in learning the lesson He would teach them; He does not uproot the tares from the wheat. Tares and wheat are to grow together till the harvest; when the wheat comes to its full growth and development, and because of its character when ripened, it will be fully distinguished from the tares.
「伐子同稗子个比喻里，阿拉看着稗子弗应当拨脱个缘故；因为恐怕连麦子也会同稗子一道被连根拨脱。人个看法搭判断，会犯重重个错误。总归，宁可是弗要犯了错误，连一根麦穗也被连根拔起，主却讲：『让两样一淘长，到收割个辰光；』到辰光，天使会把稗子收拢出来，派定归于灭亡。虽则在阿拉个教会里——就是自称相信进步真理个教会里——有些人有过失、有差错，像麦子当中个稗子一样，上帝却是恒久忍耐、满有耐心。伊责备、警戒犯错个人，但伊弗毁灭那些长久还呒没学会伊所要教训伊拉个功课个人；伊弗从麦子当中把稗子连根拨脱。稗子搭麦子要一淘长到收割个辰光；等麦子长成、发育完全，因着伊成熟辰光所显明个品格，就会同稗子完全分别出来。」
“The church of Christ on earth will be imperfect, but God does not destroy His church because of its imperfection. There have been and will be those who are filled with zeal not according to knowledge, who would purify the church, and uproot the tares from the midst of the wheat. But Christ has given special light as to how to deal with those who are erring, and with those who are unconverted in the church. There is to be no spasmodic, zealous, hasty action taken by church members in cutting off those they may think defective in character. Tares will appear among the wheat; but it would do more harm to weed out the tares, unless in God’s appointed way, than to leave them alone. While the Lord brings into the church those who are truly converted, Satan at the same time brings persons who are not converted into its fellowship. While Christ is sowing the good seed, Satan is sowing the tares. There are two opposing influences continually exerted on the members of the church. One influence is working for the purification of the church, and the other for the corrupting of the people of God.” Testimonies to Ministers, 45, 46.
基督勒地上个教会总归是勿完全个；然而，上帝并勿因其勿完全就毁灭伊个教会。曾经有，也还要有一班热心却勿照知识个人，想要洁净教会，并从麦子当中连稗子一淘拔脱。然而，基督已经赐下特别个亮光，指示应当哪能对待那些有过错个人，以及教会里那些还未悔改归正个人。教会肢体勿应当凭一时冲动、热烈、仓促个行动，去割除伊拉所想品格有缺陷个人。稗子会出现在麦子当中；但是，除非照上帝所指定个法子去除稗子，否则去薅稗子所造成个损害，比起任凭伊拉在那里还要更大。主将真正悔改归正个人带进教会个辰光，撒但也同时将勿曾悔改归正个人带进其团契里。基督播撒好种个辰光，撒但也在播撒稗子。不断有两种相对敌个势力运行在教会肢体身上。一种势力是为着洁净教会而作工；另一种势力是为着败坏上帝个百姓而作工。——《传道人证言》，45、46。
The wicked are taken outside of Jerusalem to be destroyed. They are removed at the time of the harvest, which is also the time when the wheat has matured, for it is then that the wheat is gathered together as the first fruit wave offering of the two Pentecostal wave loaves. The harvesting of the first fruit of the wheat is a specific subject of biblical prophecy. The separation of the wheat and tares is addressing this very subject, and many of Christ’s parables identify this very significant prophetic waymark.
邪惡個人畀帶到耶路撒冷外頭去受滅。伊拉是勒收成個辰光畀挪開个；而該辰光也正是麥子成熟个辰光，因為正是在該辰光，麥子畀聚攏來，作為五旬節兩個搖祭餅个初熟果子搖祭獻上。收割麥子个初熟果子，是《聖經》預言裡一個特定个題目。麥子搭稗子个分開，正是在講論這一個題目；基督許多個比喻，也指出這一個極其重要个先知性路標。
“Again, these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.
「再者，迭些比喻教訓我哋：審判以後，並無試驗時期。當福音个工作完成辰光，善惡个分別就隨即發生，兩類人个命運也就永遠定定下來。」《基督比喻實訓》，123。
The wheat offering is the one hundred and forty-four thousand, and the third angel separates the wheat from the tares.
麥子供物就是十四萬四千人；第三位天使將麥子從稗子裏向分別出來。
“I then saw the third angel. Said my accompanying angel, ‘Fearful is his word, awful is his mission. He is the angel that is to select the wheat from the tares, and seal or bind the wheat for the heavenly garner.’ These things should engage the whole mind, the whole attention. Again I was shown the necessity of those who believe we are having the last message of mercy, being separate from those who are daily receiving or imbibing new error. I saw that neither young nor old should attend the assemblies of those who are in error and darkness. Said the angel, ‘Let the mind cease to dwell on things of no profit.’” Manuscript Releases, volume 5, 425.
“我随后望见第三位天使。伴我个天使讲：‘伊个话语可畏，伊个使命严厉。伊就系要从稗子里向拣出麦子，并且将麦子印封，或捆扎起来，归入天上个仓里个天使。’ 这些事体应当占据全副心思、全副注意。后来我又蒙指示，看见凡信得着我拉今朝正在领受末后怜悯信息个人，必须同那些日日接受或吸取新谬误个人分别开来。我看见，无论年轻个抑是年老个，侪弗应当去赴那些陷在谬误同黑暗之中者个聚会。天使讲：‘要叫心思停止盘桓在无益个事体上。’”《文稿发布》，第5卷，425。
The third angel seals the wheat and also separates the wheat from the tares. The third angel represents the Sunday law, which is where the 25 men, representing the leadership of the Laodicean Seventh-day Adventist church are taken outside of Jerusalem and judged. At that point the church militant is transformed into the church triumphant.
第三位天使給麥子蓋印，也同時把麥子從稗子當中分別出來。第三位天使表徵主日法；就在彼時，二十五個人——表徵老底嘉基督復臨安息日會個領袖——被帶到耶路撒冷城外受審判。到該個時候，爭戰中個教會就變成得勝個教會。
“The work is soon to close. The members of the church militant who have proved faithful will become the church triumphant. In reviewing our past history, having travelled over every step of advance to our present standing, I can say, Praise God! As I see what God has wrought, I am filled with astonishment and with confidence in Christ as Leader. We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and his teaching in our past history.” General Conference Bulletin, January 29, 1893.
“此項工作弗久就要收煞。爭戰个教會裏向一班經過證明是忠信个肢體，終必成為得勝个教會。回顧我儕過去个歷史，將我儕前進到現今地位所經過个逐步歷程一一走過，我會得講：讚美上帝！我一看見上帝所成就个事，就滿心希奇，也滿有對基督作為領袖个信靠。對將來，我儕並無啥個可驚怕，惟一所當怕个，就是我儕若忘記主是怎樣引領我儕，以及伊在我儕過去歷史中對我儕个教訓。”《總會公報》，1893年1月29日。
The prophetic subject of the separation of the tares from the wheat is a major subject of Bible prophecy. Christ cleansing the temple is an illustration of this work, the climax occurs at the Sunday law, for we the see those who were to be judged taken to the border of Jerusalem to die.
關於將稗子從麥子裡分別出來个預言主題，乃是《聖經》預言裡向个一個重大主題。基督潔淨聖殿，就是此項工作个一幅表明；其高潮發生於星期日法令个時候，因為我儕看見那些當受審判个人，俾帶到耶路撒冷个邊界去受死。
“When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘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’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.
「耶穌開始伊公開个傳道職分辰光，伊清潔了聖殿，除去其中褻瀆神聖个污穢。到伊傳道工作將近末了个辰光，伊又第二遍清潔聖殿。照樣，為着警告世界个末後工作，對各教會也發出兩道分明个呼召。第二位天使个信息是：『巴比倫傾倒了！傾倒了！此大城傾倒了！因為伊使列國喝伊淫亂大怒之酒。』（啟示錄 14:8）佇第三位天使信息个大聲呼喊內，又聽見有聲音對天上講：『我个民哪，儂要對伊中間出來，免得與伊个罪有分，免得受伊所受个災殃；因為伊个罪惡滔天， 神已經想起伊个不義。』（啟示錄 18:4, 5）」《信息選粹》第二冊，118。
The church of wheat and tares exists until the Sunday law crisis when the tares are removed, not by human strength, but by the third angel—which represents the Sunday law, but also the message of the latter rain then swelling into a loud cry. The tares are an element of the prophetic testimony, as is the wheat. The providence of God reaches the Sunday law and the third angel purifies the temple the second time. He cleansed it on October 22, 1844, and the second temple cleansing is the Sunday law.
麦子搭稗子个教会一直存到礼拜日法个危机；到其辰光，稗子要拨除脱，弗是靠人个力量，乃是靠第三位天使——伊一面表明礼拜日法，一面也表明后雨个信息，到其辰光涨大成为大声呼喊。稗子是预言见证里向个一个成分，正如麦子也是一样。上帝个护理延伸到礼拜日法；第三位天使第二遍洁净圣殿。伊曾勒1844年10月22日洁净过一次，而第二次洁净圣殿，就是礼拜日法。
The external elements of history that lead to the Sunday law are a major element of the testimony of the church triumphant, as are the tares, the wheat and the binding of the two classes. The closing messages of Revelation are the three angels’ messages, and they separate and bind the two classes, but it is important to see that Sister White identifies that those “closing messages,” “ripen the harvest.” The closing message that ripens the harvest is the latter rain, and it is the fire that binds the 250 men “as fagots for the fires of destruction.”
引到禮拜日法令個歷史外在要素，乃係得勝教會見證个一個重大成分；稗子、麥子，以及兩等人个捆綁，也同樣如此。《啟示錄》个末了信息，就是三天使信息；伊將兩等人分別開來，也將伊拉捆綁起來。不過，重要个係愛看見懷姊妹指出，彼些「末了信息」會「催熟收成」。催熟收成个末了信息，就是晚雨；伊也就是彼團火，將二百五十個人「捆做柴把，歸於毀滅个火中」。
“To John were opened scenes of deep and thrilling interest in the experience of the church. He saw the position, dangers, conflicts, and final deliverance of the people of God. He records the closing messages which are to ripen the harvest of the earth, either as sheaves for the heavenly garner or as fagots for the fires of destruction. Subjects of vast importance were revealed to him, especially for the last church, that those who should turn from error to truth might be instructed concerning the perils and conflicts before them. None need be in darkness in regard to what is coming upon the earth.” The Great Controversy, 341.
「約翰得蒙開示，看見教會經歷當中深切而震撼人心個景象。伊看見上帝子民个地位、危險、爭戰，並最終个拯救。伊記錄了嗰些將使地上莊稼成熟个末後信息：或成熟作天上倉中个禾捆，或成熟作毀滅之火中个柴捆。許多極其重大个題旨向伊顯明，特別是為着末後个教會，叫嗰些要從謬誤轉向真理个人，得着指教，明白佇伊拉前頭个危險與爭戰。關於將要臨到地上个事，無一人需要行佇黑暗當中。」《善惡之爭》，341。
His cleansing of the temple, is also illustrated by the work of the Dirt Brush man who John the Baptist introduced as the One who followed his ministry. He is the one who sweeps out the rubbish in Miller’s dream.
伊潔淨聖殿个事，也藉着施洗約翰所介紹、跟隨其職分而來个「掃塵刷之人」个工作得着表明。伊就是喺米勒个夢中掃除垃圾个那一位。
“The Lord is about to reveal the difference between the righteous and the wicked; for his ‘fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into his garner; but he will burn up the chaff with unquenchable fire.’” Review and Herald, November 8, 1892.
「主卽将显明义人同恶人之间个分别；因为伊个『簸箕拿勒伊手里，伊会彻底扬净伊个场，把伊个麦子收进仓里；但是伊要用扑勿灭个火烧尽糠秕。』」Review and Herald，1892年11月8日。
Isaiah is referenced by Sister White, when she identified that in 1849 the Lord had stretched out his hand a second time to gather the remnant of His people, and Isaiah and Sister White are identifying the final gathering of the one hundred and forty-four thousand. The process of gathering includes the scattering and gathering represented as the first disappointment, that leads to the gathering at the end of a tarrying time. Each of these elements of the sealing of the one hundred and forty-four thousand is a specific topic of biblical prophecy. The external history which the Lord employs as His tool to bring sin to its conclusion is represented in Daniel 11:11; and the final gathering is found in Isaiah 11:11; and the end of the tarrying time is found in Revelation 11:11 and the separation of the wheat and tares at the Sunday law is located in Ezekiel 11:11:
怀爱伦姊妹援引了以赛亚；伊勒指明，到1849年，主已第二次伸出伊个手来招聚祂子民当中所剩下个余民；而以赛亚同怀爱伦姊妹所指认个，正是十四万四千人个末后招聚。招聚个过程，包括分散搭招聚；此两者乃由头一回失望所表明，并引向耽延时期终了辰光个招聚。十四万四千人受印个每一个要素，侪是圣经预言里一个特定个题目。主所运用作伊工具、用来使罪恶走向其终局个外在历史，表明于《但以理书》11:11；末后个招聚见于《以赛亚书》11:11；耽延时期个终结见于《启示录》11:11；而主日法令辰光麦子搭稗子个分别，则见于《以西结书》11:11：
This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel. Ezekiel 11:11.
此城弗會做恁个鑊子，恁也弗會做當中个肉；我卻要在以色列个邊界審判恁。以西結書 11:11。
In Joel, the “new wine” is cut off from the ancient old men who were to be the guardians of the sanctuary. The message of the Midnight Cry is the new wine of Joel, and the fire that comes down at the Sunday law has been typified by the Pentecostal fire. That fire represents a message, which is the new wine, but it is also the message that destroys the 250 men who offered incense. The Laodicean Seventh-day Adventist church ends at the Sunday law, for it is then that the fire is poured out without measure and it destroys the 250 men who offered incense; it therefore destroys their system of worship.
喺《約珥書》裡，「新酒」對於那些本當作聖所守護者个古老長者，已經斷絕了。子夜呼聲个信息，就是《約珥書》裡个新酒；而喺星期日法案臨到个辰光，自天降落个火，已經由五旬節个火預表了。該火表明一個信息，就是新酒；但佢也還是那毀滅二百五十個獻香之人个信息。老底嘉个基督復臨安息日會，喺星期日法案之時就告終了；因為正喺該辰光，火無限量地傾倒出來，並且毀滅了那二百五十個獻香之人；因此，也毀滅了佢拉个敬拜制度。
If the Seventh-day Adventist church were faithful at the Sunday law, the power and might of the United States government will close it down. If it is unfaithful, it will simply change its name to First-day Adventist church or some other close facsimile. Righteous or unrighteous the Seventh-day Adventist church does not go beyond the Sunday law. The prophetic testimony identifies that Adventism has rejected the message of the old paths at 9/11, and those old paths lead to the shut door at the Sunday law. The 25 men were represented in Ezekiel’s passage by “Jaazaniah the son of Azur, and Pelatiah the son of Benaiah, princes of the people.”
假使基督复临安息日会到咾星期日法令个辰光还是忠信，美国政府个权势搭能力就会将伊关闭。若是弗忠信，伊就不过改一个名号，变做“第一日复临会”，抑或其余相近个仿样。无论公义抑或弗公义，基督复临安息日会总弗会越过星期日法令。预言个见证指出，复临运动在9/11拒绝咾古道个信息；而该些古道，乃是引到星期日法令辰光个关门。该二十五个人，在以西结个经文里，是用“亚述个儿子雅撒尼亚，搭比拿雅个儿子毗拉提，民间个首领”来表明个。
Their name’s profess the characteristics of God’s people, but it is simply profession. Jaazaniah means God hears, and he is the son of Azur, which means to help and protect. Sister White says the 25 men were to be the guardians, as represented by “Azur.” His son professes to “hear” God, but he is the class that seeing, they see not, and hearing, they hear not. Pelatiah means delivered of God, and his father “Benaiah,” means God has built. When Ezekiel finished his warning message Pelatiah died.
伊拉个名字自家表白了上帝子民个特征，然而不过是空头个承认。雅撒尼亚（Jaazaniah）个意思是“上帝垂听”，伊是亚述（Azur）个儿子；“亚述”个意思是帮助并保护。怀爱伦姊妹讲，二十五个人应当做守护者，正像“亚述”所表明个一样。伊个儿子自称“听见”上帝，然而伊却属于看是看见、实在看勿见；听是听见、实在听勿着个一班人。毗拉提（Pelatiah）个意思是“上帝所拯救”，伊个父亲“比拿雅（Benaiah）”个意思是“上帝已经建造”。当以西结完成伊个警告信息辰光，毗拉提就死了。
This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel: And ye shall know that I am the Lord: for ye have not walked in my statutes, neither executed my judgments, but have done after the manners of the heathen that are round about you. And it came to pass, when I prophesied, that Pelatiah the son of Benaiah died. Then fell I down upon my face, and cried with a loud voice, and said, Ah Lord God! wilt thou make a full end of the remnant of Israel? Ezekiel 11:11–13.
此城弗再是恁个镬，恁也弗再是其中个肉；我倒要在以色列个境界审判恁：恁就会晓得我是耶和华；因为恁弗曾遵行我个律例，也弗曾施行我个典章，反倒照恁四围列国个风俗去行。正当我说预言个辰光，比拿雅个儿子毗拉提死了。我就面伏于地，大声呼叫，说：哎，主耶和华啊！侬要将以色列所余剩个人尽都灭绝么？以西结书 11:11–13。
Pelatiah died at the loud cry of Ezekiel. The wheat died in the street on July 18, 2020 in fulfillment of Revelation eleven. The wheat are Moses and Elijah, the first author of God’s Word, and the promise of Elijah to come, is the last statement in the Old Testament. Alpha and Omega are slain in the street of Sodom and Egypt, but they are resurrected in 2024, as represented in Revelation 11:11. While they were dead, Sodom and Egypt rejoiced. Ezekiel places the death of Pelatiah in the time of the remnant when he says, “Ah Lord God! wilt thou make a full end of the remnant of Israel?” Sodom is the Seventh-day Adventist church in the time of the remnant, according to Isaiah.
以西結大聲呼喊個辰光，毘拉提死了。二〇二〇年七月十八日，麥子死勒街路浪，應驗了《啟示錄》第十一章。麥子就是摩西搭以利亞；一位是上帝聖言個頭一位作者，還有「以利亞必要來」個應許，乃是《舊約》末了一句話。阿拉法搭俄梅戛勒所多瑪搭埃及個街路浪被殺，弗過伊拉勒二〇二四年復活，正如《啟示錄》11:11 所表明個一樣。當伊拉死脫個辰光，所多瑪搭埃及歡喜快樂。以西結把毘拉提個死擺勒餘民個時代，因為伊講：「唉，主耶和華啊！儂要將以色列餘剩個人全然滅絕麼？」照《以賽亞書》所講，所多瑪就是餘民時代個基督復臨安息日會。
Hear, O heavens, and give ear, O earth: for the Lord hath spoken, I have nourished and brought up children, and they have rebelled against me. The ox knoweth his owner, and the ass his master’s crib: but Israel doth not know, my people doth not consider.
天哪，着耳听；地啊，侧耳听：因为耶和华已经讲了：我抚养并养大了儿女，伊拉反倒背叛我。牛认得伊个主人，驴认得主人个槽；独有以色列弗认得，我个百姓也弗晓得省察。
Ah sinful nation, a people laden with iniquity, a seed of evildoers, children that are corrupters: they have forsaken the Lord, they have provoked the Holy One of Israel unto anger, they are gone away backward. Why should ye be stricken anymore? ye will revolt more and more: the whole head is sick, and the whole heart faint. From the sole of the foot even unto the head there is no soundness in it; but wounds, and bruises, and putrifying sores: they have not been closed, neither bound up, neither mollified with ointment. Your country is desolate, your cities are burned with fire: your land, strangers devour it in your presence, and it is desolate, as overthrown by strangers. And the daughter of Zion is left as a cottage in a vineyard, as a lodge in a garden of cucumbers, as a besieged city.
咳，犯罪个邦国，背牢罪孽个百姓，作恶之人个后裔，败坏人个儿女：伊拉离弃了耶和华，激动以色列个圣者发怒，向后退去。为啥还要再受责打呢？侬拉必越发背叛：通个头都病了，通个心都衰残。自脚掌直到头顶，身浪无一处完全；只有创伤、青肿，并溃烂个疮；都弗曾收口，也弗曾包扎，也弗曾用膏油滋润。侬拉个国土荒凉，侬拉个城邑被火焚烧；侬拉个田地，外邦人在侬拉眼前吞吃，既成荒凉，像被外邦人倾覆一样。锡安个女子剩下来，好像葡萄园里个草棚，像黄瓜园里个看守棚，又像被围困个城。
Except the Lord of hosts had left unto us a very small remnant, we should have been as Sodom, and we should have been like unto Gomorrah. Hear the word of the Lord, ye rulers of Sodom; give ear unto the law of our God, ye people of Gomorrah. Isaiah 1:2–10.
若弗是萬軍之耶和華替我儕留下一點點極少个餘民，我儕早就變做所多瑪，也早就像蛾摩拉。所多瑪个官長啊，儂儕著聽耶和華个話；蛾摩拉个百姓啊，儂儕著側耳聽我儕上帝个律法。以賽亞書 1:2–10。
Moses and Elijah are slain in Sodom and Egypt during the period of the remnant. Egypt is a symbol of corrupted statecraft and Sodom of corrupted churchcraft. Pelatiah the son of Benaiah dies at the Sunday law, which Isaiah aligns with the biblical day of provocation, which is either 1863, or the Sunday law. Pelatiah the son of Benaiah represents a counterfeit of those who actually hear the Word of God. In the time of the remnant those represented by Moses and Elijah are slain and then resurrected. That resurrection began with a voice in the wilderness in July of 2023. From 2024 the final separation of the wheat and tares has been under way.
摩西搭以利亞，佇餘民个時期裡，佇所多瑪搭埃及當中予人殺害。埃及象徵敗壞个國政，所多瑪象徵敗壞个教政。比拿雅个兒子毘拉提佇星期日法令个時候死去；以賽亞將此搭《聖經》个激怒之日對齊，該个日子不是一八六三年，就是星期日法令。比拿雅个兒子毘拉提，代表彼等實際上聽上帝之道者个冒牌仿冒。佇餘民个時代裡，凡由摩西搭以利亞所代表者，先予人殺害，後來又復活。該个復活開始於二〇二三年七月曠野中个一個聲音。自二〇二四年起，麥子搭稗子最終个分別，已經開始進行。
At the Sunday law the Seventh-day Adventist church will know that they are lost.
當主日法令頒布個辰光，基督復臨安息日會就會曉得伊拉是沉淪了。
This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel: And ye shall know that I am the Lord: for ye have not walked in my statutes, neither executed my judgments, but have done after the manners of the heathen that are round about you. And it came to pass, when I prophesied, that Pelatiah the son of Benaiah died. Ezekiel 11:11–13.
格城弗是恁个锅，恁也弗是当中个肉；我倒要勒以色列个边界审判恁：恁就会晓得我是耶和华；因为恁呒没遵行我个律例，也呒没施行我个典章，反倒照了恁四围外邦人个风俗去行。正当我讲预言个辰光，比拿雅个儿子毗拉提死脱了。以西结书 11:11–13。
The death of Pelatiah, whose names means delivered by God, means in context, delivered unto death, at the same point that the eleventh-hour workers are delivered from the hand of the king of the north in verse forty-one of Daniel eleven. Pelatiah is delivered into the hand of the king of the north at the Sunday law. Pelatiah, the son of Benaiah, meaning “what God’s has built.” At the very point where God has once again built a temple, to lift up as the church triumphant at the Sunday law, those represented by Pelatiah are delivered unto death, for rather than participating in the work of building up the old waste places, they were building themselves Tobiah’s tomb. Pelatiah represents Isaiah’s head to the toe, a body that is completely laden with sin. That body is the Laodicean Seventh-day Adventist church at the conclusion of four generations of progressive rebellion, that Isaiah expresses as an escalating rebellion when he states, “revolt more and more.” In the final testing process which began in 2024, the wheat is dead for three and a half days, then resurrected, at which point they shall know that the Lord is God.
佩拉提雅个死亡，伊名字个意思是“上帝所拯救”，放勒此处个语境里，就是“被交付于死”，正好对着《但以理书》十一章四十一节里，十一点钟进来做工个人从北方王手里得着释放个同一时刻。佩拉提雅是在星期日法令之时，被交在北方王个手里。佩拉提雅，是比拿雅个儿子；“比拿雅”个意思是“上帝所建造个”。正当上帝再一次建造圣殿，要在星期日法令之时高举其为得胜个教会个当口，凡佩拉提雅所表明个人，都被交付于死；因为伊拉非但呒没参与重建古旧荒场个工作，反倒是在为自家建造多比雅个坟墓。佩拉提雅表明以赛亚所说“从头到脚”个景况，就是一个全然满载罪孽个身体。此个身体，就是四代渐进背道至终局之时个老底嘉第七日安息日会教会；以赛亚将此表述为一步一步加深个悖逆，伊说：“越发背叛。”在始于二〇二四年个最终试验过程里，麦子要死三日半，随后复活；到该辰光，伊拉就要晓得，耶和华是上帝。
Therefore prophesy and say unto them, Thus saith the Lord God; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves, And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord. Ezekiel 37:12–14.
所以儂愛預言，對伊拉講：主耶和華個話是噶樣講个：看哪，我个百姓啊，我欲開儂个墳墓，叫儂從儂个墳墓裡向上來，帶儂進入以色列之地。 我開了儂个墳墓，我个百姓啊，帶儂從墳墓裡向上來个辰光，儂就曉得我是耶和華。 我也欲將我个靈放勒儂裡向，儂就欲活了；我欲安置儂勒儂自家个地土浪：到該辰光，儂就曉得我耶和華講了這話，也成就了這事；這是耶和華講个。 以西結書 37:12–14。
The counterfeit priesthood who are represented by 25 at the Sunday law, shall then know the Lord is God. The wheat know that the Lord is God in 2024, and the tares wake up to that knowledge at the Sunday law, when it is too late. The period begins with a grave and resurrection and ends with a grave and no resurrection. The wheat at the beginning know God, when He fulfills the resurrection of Revelation eleven, and the tares know at the Sunday law earthquake of the same chapter. In between those two waymarks the testing process of the latter rain brings both classes to maturity for the harvest.
假祭司職分，卽禮拜日法令辰光用二十五隻人所代表个，到辰光就要曉得主卽是上帝。麥子喺二〇二四年曉得主卽是上帝；稗子到禮拜日法令个辰光，等到弗及了，纔醒悟得着此項認識。此段時期起首於一座墳墓並一個復活，收煞於一座墳墓並無復活。起頭个麥子認得上帝，卽當伊成全《啟示錄》第十一章个復活个辰光；稗子則喺同章禮拜日法令个地震辰光曉得。喺此兩個路標之間，後雨个試驗過程使此兩等人都成熟起來，以備收割。
Joel’s message is the song of the vineyard, but the first issue it raises is whether men can recognize the latter days, by the former days. The “old men” in Joel could not do that, for when the wake-up call arrives at midnight, they are cut off—spewed out of the mouth of the Lord, right where the earth beast opens it’s mouth to speak, which is also where Balaam’s ass spoke, and where John the Baptist’s father spoke.
約珥个信息，乃係葡萄園之歌；獨伊頭一樁所提出个問題，便係：人能否藉先前个日子，認出末後个日子。「約珥」裡向个「老年人」弗能如此，蓋當半夜警醒个呼聲臨到之辰，伊拉便被剪除——對主个口中吐出；正正在地上个獸開口發聲之所在，也就係巴蘭个驢曾經講話之所在，亦係施洗約翰个父親講話之所在。
The judgment upon the “old ancient men” is based upon the question of whether this has happened in the days of your forefathers? The passage opens by saying, “hear this.” It then sets forth two witnesses, one of four generations of men and the other four types of insects. Then they are awakened at the Midnight Cry, only to find they are passed by as God’s chosen covenant people. They are not passed by because they had no wine, they are passed by because they have the wrong wine. In the parable of the ten virgins, Joel’s new wine is oil.
對「老古人」個審判，係建立勒一隻問題上：爾等祖宗個日子裡，阿曾有過此等事體？經文一開頭就講：「儂等要聽此話。」接落去，就設立兩個見證：一個係四代人，另一個係四樣昆蟲。隨後，佢拉勒半夜呼聲中被喚醒，卻只看見自家作為 神所揀選立約個百姓，竟然被越過去。佢拉之所以被越過去，勿係因為無酒，乃係因為有個酒錯了。勒十個童女個比喻裡，約珥個新酒就係油。
Their salvation is placed in the terms of whether they receive the “new wine” of the latter rain message. The “old and ancient men” are also portrayed as “the drunkards of Ephraim” by Isaiah, and Ephraim is not represented in the sealed in Revelation seven. He is replaced by his brother Manasseh. It is difficult to find a more wicked king than Manasseh, but he replaces the drunkards of Ephraim.
伊拉个得救，是摆勒伊拉阿是接受后雨信息个“新酒”个条件之下。以赛亚也把“老年人同古老个人”描写成功“以法莲个醉酒之人”；而且勒《启示录》第七章个受印者当中，并呒没以法莲个代表。伊是给伊个兄弟玛拿西替代个。要寻着一个比玛拿西更加邪恶个王，实在困难；然而，伊倒替代了以法莲个醉酒之人。
“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.’
「凡對自家靈性个衰退弗覺憂傷，也弗為別人个罪過哀痛个一班人，終必留落，得弗著上帝个印記。主差遣伊个使者，就是手裏拿著殺戮兵器个人，講：『儂等隨伊經過城中去擊殺；眼目弗可顧惜，也弗可憐憫：老个、少个、處女、嬰孩，並婦女，總要盡行殺戮；獨有額上有記號个人，儂等弗可挨近；並且愛先從我个聖所起首。』於是伊拉就從殿前个長老起首。」
“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.
“㑚里吾伲看见，教会——主个圣所——是头一个感觉着上帝愤怒打击个。迭些古老个人，迭些上帝曾经赐拨伊拉大光、并且立伊拉做看守百姓属灵利益个人，倒背叛了伊拉所受个托付。伊拉取了介样个地位，说：吾伲勿消望有神迹，也勿消望像从前日子里上帝大能个显明彰显。时代变了。迭些闲话坚固了伊拉个勿信，伊拉就讲：主勿会行善，也勿会行恶。伊忒过怜悯，勿会用审判来临到伊个百姓。介末，“平安稳妥”就是迭些人个呼声；伊拉再也勿会像号筒介样提高声音，去指明上帝百姓个过犯，也指明雅各家个罪恶。迭些勿肯叫个哑狗，正是感觉着触怒之上帝公义报应个人。男人、少女，搭仔细小个囡童，大家一淘灭亡。”
“The abominations for which the faithful ones were sighing and crying were all that could be discerned by finite eyes, but by far the worst sins, those which provoked the jealousy of the pure and holy God, were unrevealed. The great Searcher of hearts knoweth every sin committed in secret by the workers of iniquity. These persons come to feel secure in their deceptions and, because of His long-suffering, say that the Lord seeth not, and then act as though He had forsaken the earth. But He will detect their hypocrisy and will open before others those sins which they were so careful to hide.
“忠信个人所为之叹息号哭个种种可憎个事，侪不过有限个人眼睛所看得出个；然则顶邪恶个罪，亦即激起纯洁圣洁个上帝嫉愤个罪，却还未显露。鉴察人心个大主，晓得作孽个人一切暗中所犯个罪。此等人因自家个诡诈，渐渐觉着安稳；又因伊恒久忍耐，就讲：主看弗见；后来行事，仿佛伊已经离弃了大地。总归伊要查出伊拉个假冒，并要当众揭开伊拉格外小心遮掩个种种罪恶。”
“No superiority of rank, dignity, or worldly wisdom, no position in sacred office, will preserve men from sacrificing principle when left to their own deceitful hearts. Those who have been regarded as worthy and righteous prove to be ring-leaders in apostasy and examples in indifference and in the abuse of God’s mercies. Their wicked course He will tolerate no longer, and in His wrath He deals with them without mercy.
“毋没啥等级、尊荣，抑或属世个智慧；毋没啥圣职上个地位，能保全人弗至于在听凭自家诡诈个心辰光，牺牲原则。曾经拨人看作配得、正义个人，倒证明成为背道个带头人，并且成为冷淡以及滥用上帝恩慈个榜样。伊再弗容忍伊拉个邪恶行径；伊在忿怒当中对付伊拉，毫无怜悯。”
“It is with reluctance that the Lord withdraws His presence from those who have been blessed with great light and who have felt the power of the word in ministering to others. They were once His faithful servants, favored with His presence and guidance; but they departed from Him and led others into error, and therefore are brought under the divine displeasure.” Testimonies, volume 5, 211, 212.
「主勿情願對阿啲蒙受大光、也曾喺服事別人個辰光感受過聖言能力個人收回伊个同在。伊拉曾經是伊忠心个僕人，蒙受伊个同在搭引導；毋過伊拉離開了伊，還帶領別人陷入錯誤，所以就落到上帝个不悅之下。」《證言》第5卷，211、212頁。
Joel is speaking to the leadership of the Laodicean Seventh-day Adventist church when he identifies the “old men,” but Joel is also speaking to the unlearned, as Isaiah calls those who are contrasted with the learned. Joel is speaking to the ancient men who bow to the sun in Ezekiel chapter eight, and who are the first to be judged in chapter nine. He is also addressing the laity of the Laodicean Seventh-day Adventist church when he says, “Hear this, ye old men, and give ear, all ye inhabitants of the land.”
約珥喺指認「老年人」个辰光，是對老底嘉第七日安息日會个領袖講話；毋過，約珥也對無學問个人講話，就是以賽亞所講、與有學問者相對个人。約珥是對以西結書第八章裡向日頭下拜个古老之人講話，彼等也就是第九章裡頭先受審判个人。佢說：「老年人啊，爾等著聽此言；此地一切居民啊，爾等總要側耳而聽。」个辰光，也是在對老底嘉第七日安息日會个平信徒講話。
The 25 men in chapter eight are located at the Sunday law, where they are bowing to the sun with their backs to the sanctuary. They are a “tithe” of the rebellion of the 250, who stood with Korah, Dathan and Abiram. The 25 men are a symbol of the rebellion that was repeated, according to inspiration in 1888, which typified the rebellion of the leadership of the Laodicean Seventh-day Adventist church at 9/11, through unto the Sunday law. They represent a “tithe” of rebellion in the very same period that Isaiah in chapter six identifies the wise as a “tithe,” that has substance within.
第八章个二十五个人，所在个辰光是在星期日法令临到之时；伊拉背向圣所，向太阳下拜。伊拉乃是嗰二百五十人叛逆个一个“十分之一”；嗰二百五十人曾经同可拉、大坍、亚比兰一淘站立。此二十五个人，乃是嗰场叛逆个表号；照着默示，嗰场叛逆曾在一八八八年重演，并且预表老底嘉第七日安息日会领导层在九一一之时，直到星期日法令之间个叛逆。伊拉所代表个，正是在同一时期之内个一个“十分之一”个叛逆；而以赛亚在第六章里向，正是将智慧个人认作一个“十分之一”，内中有实质。
Joel is the announcement to Adventism, that their probation is closed for they have filled up their cup of probationary time with sin, and the fulness is represented as sickness from their head unto their toes, identifying that the message of the latter rain has been cut off from their mouths. Isaiah describes the same reality in chapter twenty-nine.
約珥書是對復臨信仰者个宣告，講明伊拉个恩典時期已經關閉；因為伊拉喺試驗期限當中以罪惡充滿了自家个杯，這種滿盈被表明為從頭到腳个病症，指出末後之雨个信息已經從伊拉口中被截斷。以賽亞喺第二十九章描述了同樣个現實。
Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned.
儂等且停下來而驚奇罷；呼喊，而且呼號：伊拉醉了，卻弗是因酒；伊拉東倒西歪，卻弗是因濃酒。因為主將沉睡个靈澆灌勒儂等身上，並且閉塞了儂等个眼睛；先知同儂等个官長，就是先見，都給伊遮蔽了。凡一切个異象，對儂等來講，就像封住个書卷裏个話語一樣；人把伊交給識字个人，講：請讀此書；伊就講：我弗能，因為伊是封住个。又把書卷交給弗識字个人，講：請讀此書；伊就講：我弗識字。
Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:9–16.
所以主讲：因为此百姓用口亲近我，用嘴唇尊敬我，心却远离我；伊拉对我个敬畏，不过是照人个诫命学来个：所以，看哪，我要对该百姓再行奇妙个事，就是奇妙又可惊个事；因为伊拉智慧人个智慧要灭没，聪明人个聪明要隐藏。祸哉！那些深深隐藏自家谋算、要避开主个人，伊拉个作为都在黑暗里；伊拉讲：阿拉啥人看见？阿拉啥人晓得？尔等颠倒是非，岂可看作窑匠个泥土呢？被造个物岂可论造伊个人讲：伊勿曾造我？受塑个器皿岂可论塑伊个人讲：伊无聪明？以赛亚书 29:9–16。
The “understanding” of the wise men is based upon the unsealing of God’s prophetic Word. Those who have been trained in the corrupted institutions of Adventism cannot read the book of prophecy, and they accuse God of having no understanding. When the prophecy is unsealed, they cannot understand it, so they accuse God of being the one who has no understanding, and in so doing they turn things upside down. The learned and unlearned of Adventism cannot understand the prophecy that is unsealed just before probation closes, and the book of Joel commands the “old men” to hear, but they are a class that hearing, they do not hear, and seeing they do not see.
智慧个“明白”，系建立勒上帝预言个道得着启封个基础之上。凡受过复临信仰里向败坏机构训练个人，弗会读预言之书，伊拉反倒控告上帝无明白。等到预言得着启封，伊拉还是弗能明白，于是就控告无明白个倒是上帝；伊拉如此行，便是将万事颠倒。复临信仰里个有学问者同无学问者，皆弗能明白恩典时期将终结之前所启封个预言；《约珥书》命令“老年人”要听，然而伊拉正是一等人：听是听见哉，却弗听见；看是看见哉，却弗看见。
The very heart of their rebellion is represented in their inability to recognize Christ as the first and the last. This is the context of the chapter where the question is asked, “Hath this been in your days, or even in the days of your fathers?”
伊拉背叛个中心，正表显勒伊拉弗认弗出基督是起初个，也是末后个。者就是本章里提出个问题个上下文：“这事侬拉个日子里曾有过么？抑或侬拉祖宗个日子里也有过么？”
Was there a time in the history of your fathers where a people awaken at the Midnight Cry, only to find they are foolish virgins? The “old men” are commanded to “awake,” as were the Millerites at Exeter camp meeting in 1844. The parable of the ten virgins is the parable of the experience of the Adventist people which was fulfilled to the very letter in Millerite history, and will be fulfilled again to the very letter in the latter days. The inability of Laodicean Seventh-day Adventism to recognize that the foundational history of their church is repeated in the latter days, emphasizes the prophetic principle that is the key that unlocks the prophetic message. It is not only the biblical rule, but also the heart of the Revelation of Jesus Christ’s character that is unsealed just before probation closes.
恁祖宗个历史里，可曾有过介一辰光：一班百姓当半夜呼声响起辰光醒转过来，才发觉自家原来是愚拙个童女？“老年人”奉命要“醒起”，正如一八四四年埃克塞特营会辰光个米勒派一般。十个童女个比喻，乃是复临信徒百姓经历个比喻；此比喻在米勒派个历史里，逐字逐句地应验了，并且在末后个日子里，还要再逐字逐句地应验一遍。老底嘉个基督复临安息日会主义，竟认勿出伊拉教会奠基个历史会在末后个日子里重演；此种无能，更显明了一项先知性原则——此原则正是开启先知信息个钥匙。伊勿但是《圣经》个规条，也是耶稣基督品格之启示个中心；而此启示，正是在恩门关闭之前方才被揭开。
Joel asks, “Hath this been in your days, or even in the days of your fathers?” Or it might be asked, “In the days of your fathers, was there a testing process that separated a new covenant people, from and old covenant people?” There was, and the separation was accomplished by the prophetic message represented as oil in the parable. “Hath this been in your days or the days of your fathers” immediately identified that what happened in the days of their fathers was an awakening after four generations of escalating destruction, as represented by the command to send the message out over four generations, and with the four insects of escalating destruction. Joel is the pronouncement of judgment against a backslidden and apostate church at the Midnight Cry. No church in sacred history has stood against greater light than the Seventh-day Adventist church. The symbol of that type of rebellion against the truth is represented by “Capernaum.”
約珥問道：「這事曾臨到爾等辰光，抑或臨到爾等列祖个辰光麼？」也可問道：「爾等列祖个辰光，曾有一個試驗个過程，將新約个子民與舊約个子民分別出來麼？」曾有其事，而此種分別，乃藉著寓言當中以油所表徵个先知信息而成就个。「這事曾臨到爾等辰光，抑或爾等列祖个辰光」這句話，當下就指明：臨到彼等列祖辰光个事，乃是在四代步步加劇个毀滅之後所發生个一次喚醒，正如那吩咐要將信息傳遍四代，以及那四種表徵毀滅遞增个蟲子所顯明个一樣。《約珥書》乃是在半夜呼聲之時，對一個退後背道、離道反教个教會所宣告个審判。在神聖歷史當中，從來無一個教會曾抗拒比基督復臨安息日會更大个亮光。此種背叛真理个象徵，就是「迦百農」。
We will continue in the next article.
阿拉将会勒下篇文章里继续。
“At Capernaum Jesus dwelt in the intervals of His journeys to and fro, and it came to be known as ‘His own city.’ It was on the shores of the Sea of Galilee, and near the borders of the beautiful plain of Gennesaret, if not actually upon it.” The Desire of Ages, 252.
“耶穌喺往來行旅之間，常常住勒迦百農，因此該城就畀人稱做『伊自家个城』。伊位勒加利利海邊，靠近——若弗是就在——美麗个革尼撒勒平原个邊界。”《歷代願望》，252。
“Among the professed children of God, how little patience has been manifested, how many bitter words have been spoken, how much denunciation has been uttered against those not of our faith. Many have looked upon those belonging to other churches as great sinners, when the Lord does not thus regard them. Those who look thus upon the members of other churches, have need to humble themselves under the mighty hand of God. Those whom they condemn may have had but little light, few opportunities and privileges. If they had had the light that many of the members of our churches have had, they might have advanced at a far greater rate, and have better represented their faith to the world. Of those who boast of their light, and yet fail to walk in it, Christ says, ‘But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you. And thou, Capernaum [Seventh-day Adventists, who have had great light], which art exalted unto heaven [in point of privilege], shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day. But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee.’ At that time Jesus answered and said, ‘I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent [in their own estimation], and hast revealed them unto babes.’
「喺自稱上帝兒女个儕人當中，所顯出个忍耐何其少，所講个苦毒言語何其多，對於伲拉信仰弗同个儕人所發出个譴責何其重。許多人看別教會个儕人做大罪人，然則主並弗是阿拉樣看渠拉。凡是阿拉樣看別教會會友个人，需要喺上帝大能个手下自卑。渠拉所定罪个人，或者所得个亮光極少，機會同特權也有限。若是渠拉有了阿拉教會許多會友所曾有过个亮光，渠拉或者會進步得遠較快，並且向世界更好地表明渠拉个信仰。對於阿拉些誇耀自家有亮光，卻弗照亮光而行个人，基督講：『只是我告訴儂拉，到審判个日子，推羅、西頓所受个，比儂拉還容易受呢。迦百農啊〔第七日安息日會信徒，曾得大亮光个〕，儂已經升到天上〔就特權來講〕，將要墮落到陰間；因為喺儂當中所行个異能，若行喺所多瑪，該城到今日還會存留。只是我告訴儂，到審判个日子，所多瑪地所受个，比儂還容易受呢。』彼時，耶穌回答講：『父啊，天地个主，我感謝儂；因為儂將阿拉些事向自以為有智慧、有聰明个人隱藏起來，反倒顯明給嬰孩。』」
“‘And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim.’
「主講：‘而家，因爲儂做了迭一切个事；我一清早起來對儂講話，儂卻弗聽；我呼叫儂，儂卻弗應；所以，我也要向迭座稱爲我名下个殿，就是儂所倚靠个，並向我賜給儂搭儂列祖个所在之地，照我從前待示羅个樣子來行。我要從我面前趕逐儂出去，像我趕逐儂一切个弟兄，就是以法蓮全種个後裔一樣。’」
“The Lord has established among us institutions of great importance, and they are to be managed, not as worldly institutions are managed, but after God’s order. They are to be managed with an eye single to his glory, that by all means perishing souls may be saved. To the people of God the testimonies of the Spirit have come, and yet many have not taken heed to reproofs, warnings, and counsels.
主已经㧻我拉中间设立了极其要紧个机构，这些机构应当受管理，弗是照世俗机构个样式来管理，乃是照上帝个秩序。应当专一顾到伊个荣耀，叫灭亡中个灵魂可以尽一切法子得救。圣灵个见证已经临到上帝个子民中间，然而许多人并弗曾留心责备、警戒同劝勉。
“‘Here now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not: fear ye not me saith the Lord: will ye not tremble at my presence, which have placed the sand for the bound of the sea by a perpetual degree, that it cannot pass it: and though the waves thereof toss themselves, yet can they not prevail; though they roar, yet can they not pass over it? but this people hath a revolting and a rebellious heart; they are revolted and gone. Neither say they in their heart, Let us now fear the Lord our God, that giveth rain, both the former and the latter, in his season: he reserveth unto us the appointed weeks of the harvest. Your iniquities have turned away these things, and your sins have withholden good things from you. . . . They judge not the cause, the cause of the fatherless, yet they prosper; and the right of the needy do they not judge. Shall I not visit for these things? saith the Lord; shall not my soul be revenged on such a nation as this?’
“‘阿拉且来听者话，阿愚昧无知个百姓；有眼勿看见，有耳勿听见：耶和华讲，侬弗怕我么？侬弗因我面前发抖么？我立沙滩作海个界限，作为永远个定例，叫伊弗能越过；波浪虽则翻腾，也弗能得胜；虽则吼叫，也弗能越过。独有者百姓存反叛悖逆个心；伊拉已经背叛而去。伊拉心里也弗讲，阿拉现在该当敬畏耶和华阿拉个 神；伊按时赐雨，就是秋雨春雨，又为阿拉存留收割所定个几礼拜。侬个罪孽使者些事转离侬；侬个罪恶拦阻福气弗临到侬……伊拉弗替孤儿判断案件，孤儿个案件伊拉也弗主持公道，然而伊拉倒亨通；穷人个权利，伊拉也弗予审断。耶和华讲，我岂弗因者些事施行惩罚么？我个心岂弗向者样个国报仇么？’”
“Shall the Lord be compelled to say, ‘Pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee’? ‘Therefore the showers have been withholden, and there hath been no latter rain. . . . Wilt thou not from this time cry unto me, My father, thou art the guide of my youth?’” Review and Herald, August 1, 1893.
「主阿會弗會被迫講：『儂弗要替這百姓祈禱，也弗要為佢拉發呼喊同祈求，也弗要向我代求；因為我弗會聽儂。』『所以甘霖已經止住，春末个雨也冇撥下來……從今以後，儂阿會弗向我呼叫講：我个父啊，儂是我幼年時个引導者？』」Review and Herald, August 1, 1893.