The “Revelation of Jesus Christ” is opened up to God’s people when “the time is at hand.” The final warning message for mankind is given just before the close of human probation and that final message is represented in several prophetic lines in the Bible. In Revelation fourteen that final warning message is represented by three angels.
當「其辰近咾」個辰光，「耶穌基督個啟示」就向 神個子民開顯出來。對人類末後個警告信息，是佇人恩典寬容期將欲結束以前所賜下個；而該末後個信息，佇《聖經》內好幾條預言個線索裡向，有所表明。佇《啟示錄》第十四章，該末後個警告信息，是用三位天使來表徵个。
And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters.
我又看见另有一位天使飞在天空当中，执有永远个福音，弗各住勒地上个人，搭各国、各族、各方言、各民去宣讲。伊大声讲：应当敬畏上帝，归荣耀拨伊；因为伊审判个时辰已经来到。又应当敬拜创造天、地、海搭众水泉源个主。
And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication.
後頭又有一位天使跟牢來，講：「巴比倫傾倒了，傾倒了！箇座大城傾倒了；因為伊叫萬國都吃伊淫亂激怒个酒。」
And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus. Revelation 14:6–12.
第三位天使跟牢伊拉后头，大声讲：“若有人敬拜该兽同伊个像，并且在额角上，或在手上，领受伊个印记，这人也要吃上帝烈怒个酒；此酒弗曾搀水，尽数倒在伊震怒个杯里。伊要在圣天使面前，并在羔羊面前，受火同硫磺个苦刑。伊拉受苦个烟，直冒到永永远远；凡敬拜该兽同伊个像个，以及凡领受伊名字印记个，昼夜总不得安歇。圣徒个忍耐就在此；守上帝诫命同耶稣真道个，也就在此。”启示录 14:6–12。
In chapter eighteen of Revelation the very same message announces the fall of Babylon.
《啟示錄》第十八章裡，正是同樣個信息宣告巴比倫个傾覆。
And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. And I heard another voice 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 18:1–5.
迭些事体以后，我看见另有一位天使从天浪降落来，执有大权柄；地也因伊个荣耀照亮了。伊用大声极力喊叫，说：“大巴比伦倾倒了，倾倒了！成了鬼魔个住处，并各样污秽之灵个巢穴，也成了各样不洁可憎之鸟个笼。因为列国都吃了伊淫乱烈怒个酒；地上个君王同伊行淫；地上个客商因伊奢华个丰盛发了财。”我又听见从天浪另有声音说：“我个百姓啊，侬要从伊当中出来，免得有分于伊个罪，也免得受伊个灾殃。因为伊个罪恶滔天，上达到天； 神也记念伊个不义。”启示录 18:1–5
The prophetic line of history, or we might say, the sequence of events represented by the angel that lightens the earth with his glory in chapter eighteen represents the events that lead to the close of judgment, the close of probation and the seven last plagues. The prophetic history represented in chapter eighteen runs “parallel” to the line of prophetic history represented by the three angels of chapter fourteen.
歷史个預言脈絡，抑或講，第十八章裡向地發光、以伊个榮耀照亮全地个天使所表明个事件次序，乃係引向審判結束、恩典時期終止，以及末後七災个諸般事件。第十八章所表明个預言歷史，與第十四章三位天使所表明个預言歷史脈絡係「平行」進行个。
“God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 803, 804.
“上帝已经赐启示录第十四章个信息以佢拉个预言地位，而其工作直要持续到此世界历史个终局，弗得停止。第一位搭第二位天使个信息，到今朝仍旧是真理，并且要搭随后而来个此信息并行。第三位天使用大声音宣告佢个警告。约翰讲：‘此后，我看见另有一位天使从天降下，掌有大权柄，地也因佢个荣耀发光。’于此光照之中，三位天使一切个信息之光都联合起来。”《1888年文稿资料》，803、804。
The three angels of chapter fourteen flying in the midst of heaven, symbolizes a worldwide message that concludes with the mark of the beast and the close of probation. In chapter eighteen the entire earth is lightened by the glory of the angel whose message also concludes with the close of probation.
第十四章裏向當空飛翔个三位天使，象徵一個遍及全世界个信息；迭個信息末了以獸个印記並恩典時期个終結作收束。到第十八章，全地都因那位天使个榮光得著照亮；伊个信息同樣也以恩典時期个終結作收束。
The message that is symbolically represented by three angels in chapter fourteen and that is also represented by the angel that descends in chapter eighteen are two illustrations of the same warning message. There is nothing redundant in the Bible, nothing wasted. The fact that the very same message is identified more than once by John is an emphasis on the importance of the message and it illustrates the divine method of teaching that is a biblical rule called “repeat and enlarge.” Bringing two lines of prophetic history together reveals truths that would not be recognized in either line when considered apart from the other line. Today if you brought two witnesses of the same event into court to testify, they might very well give opposite reports based upon their political or social ideology. This is not the case with Bible witnesses, they always agree, and if it appears to you that they don’t agree, then you are looking at something incorrectly.
第十四章裏向徵象上由三位天使所表明个信息，並且第十八章裏由落下來个那位天使所表明个信息，乃是同一警告信息个兩種圖解。聖經裏並無一樣是冗贅个，也無一樣是徒然个。約翰將完全相同个信息辨明過一遍又一遍，這一事實正是對該信息重要性个強調，並且也顯明上帝施教个法則；這法則乃是聖經中所稱个「重複並擴展」。將兩條預言歷史个線索合併起來，便能顯出若把兩條線各自分開來看時，在其中任何一條裏都不能被認出个真理。今日若你將同一事件个兩位見證人帶進法庭作證，佢拉極有可能照佢拉个政治抑或社會意識形態，提出相反个陳述。然而聖經个見證卻弗是如此；佢拉總是相合个。若在儂看來佢拉弗相合，箇就是儂看錯了某樣事。
The two illustrations we are considering are the very same warning message that the book of Malachi represents as the return of Elijah the prophet. All three of the messages arrive in advance of the close of probation—for the warning message contained in all three lines of prophecy are not simply given in advance of the close of probation, but the close of probation is the very point of reference, the subject if you will, of each of those warning messages. In fact, if any warning message is proclaimed or illustrated by any prophet, it’s the same warning as Revelation fourteen, eighteen and Malachi’s Elijah prophecy.
𠲎拉此刻所考量个两个比喻，正是《玛拉基书》所表明个先知以利亚归转个同一则警告信息。此三道信息，侪是在恩门关闭之前来到；因为包含勒此三条预言线索里向个警告信息，勿单是预先赐下、好叫人晓得恩门将闭，乃是恩门关闭本身就是伊拉个指涉之点，也可以讲，就是每一则警告信息个主题。实在讲，若有任何一种警告信息是由任何先知所宣告或所表示个，伊总归就是《启示录》第十四章、第十八章并《玛拉基书》里以利亚预言所讲个同一警告。
These three lines of prophecy can easily be shown to run parallel to each other. That being said there are two primary sources of information in biblical prophecy. One is the identification of the sequence of events that unfold at the end of the world. The other source of information is the illustration of the prophets’ activities connected with the message outlining the future events.
箇三條預言个線索，很容易看得出來是相互平行个。話雖如此，聖經預言內底有兩個主要个信息來源。一個是辨明世界末了所要展開个事件次序。另一個信息來源，乃是藉先知个行動來表明彼等所傳、概述將來事件个信息。
There are two rules worth considering in connection with these ideas. The first is that all the prophets speak about the end of the world, which is where probation closes.
有两条规矩值当结合这些意思来思想。头一条就是：众先知所讲个，侪是关乎世界个末了；也就是恩典时期终结之处。
“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. . . .
“逐個古早个先知，呒宁是为着伊拉自家个辰光讲预言，倒是较多是为着阿拉个辰光，所以伊拉个预言对阿拉仍旧有效。‘如今此等事临到伊拉，都是做鉴戒；并且写落来，是为着警戒阿拉这班遇着世代终局个人。’哥林多前书 10:11。‘伊拉得着启示，晓得伊拉所服事个，呒是自家，乃是阿拉；这些事现今借着对侬拉传福音个人，靠天浪降下来个圣灵，已经报给侬拉了；这些事连天使也切望详细察看。’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》为末后一代积聚并缚束了其诸般宝藏。旧约历史中一切重大事件并庄严作为，都曾经，并且正在，在教会里于这末后的日子重演。——《信息选粹》卷三，338、339。
All the prophetic messages of the Bible are “in force for us” “upon whom the ends of the world are come.” That rule, in conjunction with another rule that identifies “matters” which the Holy Spirit has “shaped,” “both in the giving of the prophecy and” also “in the events portrayed” add strength to the claim that prophetic events at the beginning of a prophecy typify and run parallel to the prophetic events at the end of any given prophecy.
《聖經》裏向預言信息，對於「歇拉世界末了臨到个我拉」攏是「對我拉有效」个。箇條規則，若再連同另外一條規則，就是認明聖靈所「塑造」个「事體」，「弗但是喺預言賜下个辰光」，阿也「喺所描繪个事件當中」，就更加加強箇種主張：就是一段預言開頭个預言事件，會預表並且平行對應於任何一段預言末了个預言事件。
“There is need of a much closer study of the word of God; especially should Daniel and the Revelation have attention as never before in the history of our work. We may have less to say in some lines, in regard to the Roman power and the papacy; but we should call attention to what the prophets and apostles have written under the inspiration of the Holy Spirit of God. The Holy Spirit has so shaped matters, both in the giving of the prophecy and in the events portrayed, as to teach that the human agent is to be kept out of sight, hid in Christ, and that the Lord God of heaven and His law are to be exalted. Read the book of Daniel. Call up, point by point, the history of the kingdoms there represented.” Testimonies to Ministers, 112.
“上帝个圣言需要分外更加亲密个研究；尤其是《但以理书》搭《启示录》，该当受到关注，超过我拉工作历史浪向来任何辰光。关于罗马势力搭教皇制度，某几方面我拉可能好少讲一点；不过，我拉应当叫人注意诸先知搭使徒因着上帝圣灵个默示所写个话。圣灵无论勒赐下预言个辰光，还是勒所描绘个事件当中，已经阿把诸般事情安排得恰到好处，为着教训人：人个代理者应当摆勒看勿着个地位，藏勒基督里，而天上个主上帝搭伊个律法应当被高举。读《但以理书》。将其中所表明个列国历史，一点一滴地提出来。”《传道良言》, 112。
The “Holy Spirit has so shaped matters, both in the giving of the prophecy and in the events portrayed.” In “giving of the prophecy and in the events portrayed” “matters” have been “so shaped” by “the Holy Spirit” that both “the giving of the prophecy” and “the events portrayed,” are to be recognized as inspired and applied to the prophetic illustration of the end of the world.
「圣灵无论勒预言赐下个辰光，抑是勒所描写个事件当中，阿曾如此安排诸般事体。」勒「预言个赐下」搭「所描写个事件」里，「诸般事体」蒙「圣灵」如此安排，以致「预言个赐下」搭「所描写个事件」两者，侪应当认作受灵感启示个，并应用勒对世界末了个预言性表明之中。
John was given the prophecy from Gabriel and told to write it in a book and send it to the churches. He was then being persecuted by Rome; he was exiled in a fashion that would parallel what in the world today would call a black-site. In that history John was as isolated from mankind as is any prisoner at Guantanamo Bay.
約翰領受了加百列所傳個預言，並奉命將其寫勒一卷書裡，送交各教會。其時，伊正遭羅馬逼迫；伊被流放个樣式，若照今世个話來講，差弗多可比作一處秘密監禁之地。喺該段歷史當中，約翰與人世隔絕个程度，無異於關押喺關塔那摩灣个任何囚徒。
John identifies that the vision took place when he was worshipping on the seventh-day Sabbath, which is the Lord’s Day.
約翰指出，伊個異象係伊佇第七日安息日——就是主个日子——敬拜个辰光所領受个。
For the Son of man is Lord even of the sabbath day. Matthew 12:8.
因為人子就是安息日個主。馬太福音 12:8。
While worshipping in the Spirit, he heard a great voice behind him.
当佢勒灵里敬拜辰光，听见背后有一声大个声音。
I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:9–11.
我約翰，也就是儂个弟兄，並且佇耶穌基督个患難、國度同忍耐裡，做儂个同伴；為着 神个道，並為着耶穌基督个見證，我曾佇一隻號做拔摩个海島頂。我佇主日受聖靈感動，聽見我背後有大聲音，親像號筒个響聲，講：我是阿拉法，我是俄梅戛；我是首先个，我是末後个。儂所看見个，著寫佇冊裡，送交亞西亞个七間教會：就是以弗所、士每拿、別迦摩、推雅推喇、撒狄、非拉鐵非、老底嘉。啟示錄 1:9–11。
John, his surroundings and the circumstances identified describe him as one that is being persecuted for being a seventh-day Sabbath worshipper, but one who is also being persecuted because they believe in both the Bible and the writings of Ellen White, which is the “testimony of Jesus.” He hears a great voice behind him, which he turns to see, and in so doing he represents a Seventh-day Adventist at the end of the world who hear a voice behind them saying, “this is the way, walk ye in it.”
約翰，伊个周圍个環境搭彼時个景況所顯明个，是一個為着敬拜第七日安息日而受逼迫个人；同時，也是因為伊信從《聖經》並愛倫·懷特个著作——卽「耶穌个見證」——而受逼迫个人。伊聽見伊背後有一個大聲音，伊就轉身去看；伊喺阿樣做个辰光，就表明世界末了个一個基督復臨安息日會信徒，聽見背後有聲音向伊講：「阿就是道路，儂儕當行喺其中。」
All the lines of prophecy parallel each other at the end of the world.
世界末了个辰光，預言个各條線索互相平行。
“In the Revelation all the books of the Bible meet and end.” Acts of the Apostles, 585.
“《启示录》里向，圣经个一切书卷侪相会并归结。”《使徒行传》，585。
Any prophet that hears a voice behind them, aligns with John in the illustration of God’s people at the end of the world. John heard a voice behind him that gave him instructions. Isaiah also heard a voice of instruction.
凡係聽見背後有聲音个先知，攏摎約翰相契合，正如彼幅圖畫所示，乃是世界末了辰光上帝子民个景況。約翰聽見背後有聲音，向伊發出指示。以賽亞也聽見了指示个聲音。
And therefore will the Lord wait, that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you: for the Lord is a God of judgment: blessed are all they that wait for him.
所以上主必等待，為著欲向儂等施恩；所以上主必被尊崇，為著欲憐憫儂等：因為上主是施行審判个上帝；凡等候伊个，攏是有福个。
For the people shall dwell in Zion at Jerusalem: thou shalt weep no more: he will be very gracious unto thee at the voice of thy cry; when he shall hear it, he will answer thee. And though the Lord give you the bread of adversity, and the water of affliction, yet shall not thy teachers be removed into a corner any more, but thine eyes shall see thy teachers: And thine ears shall hear a word behind thee, saying, This is the way, walk ye in it, when ye turn to the right hand, and when ye turn to the left. Isaiah 30:18–21.
因為百姓卻要居住勒錫安、耶路撒冷；儂弗會再哭。伊一聽見儂哀求个聲音，就會大大施恩畀儂；伊一聽見，就會應允儂。主雖然畀儂喫患難个餅、飲困苦个水，儂个教師卻弗再隱藏勒角落裡；儂个眼睛必要看見儂个教師。儂个耳朵也要聽見後背有聲音講：「這就是路，儂等要行勒其間。」無論儂偏向右邊，還是偏向左邊，總要聽見這話。以賽亞書 30:18–21。
God’s remnant people hear a voice behind them identifying which way they should walk. They then need to decide if they will listen or not listen. The people represented by John and Isaiah are people at the end of the world who wait for the Lord while He tarries, and Isaiah informs us he tarries because He is a God of judgment. From the beginning of Millerite history in 1798 until the close of probation for Adventism at the Sunday law, God is accomplishing the judgment in the heavenly sanctuary. The promise is that those who wait for the Lord during the judgment period will be blessed.
上帝个余民百姓听见伊拉背后有个声音，指明伊拉应当行个道路。随后，伊拉必须决定是要听从，还是弗听从。约翰同以赛亚所代表个百姓，是世界末后、当主迟延个辰光等候主个人；以赛亚告诉阿拉，伊之所以迟延，是因为伊是审判个上帝。自一七九八年米勒派历史开头起，到主日法令时临到复临信仰个恩门关闭为止，上帝一直勒天上个圣所里成就审判。所应许个乃是：凡勒审判时期等候主个人，必定蒙福。
God’s people who are blessed for waiting, are represented by the virgins who wait for the Bridegroom in the parable of the ten virgins. All ten fell asleep, and then at midnight a crisis arrives that separates the sleeping virgins into two classes. One class had heard a voice behind them and turned to see the voice which instructed them as to which way to proceed, and the other class refused to turn around and hear the voice—in spite of the fact that the message that runs throughout the book of Revelation is, “He that hath an ear, let him hear what the Spirit saith unto the churches.”
蒙福个上帝子民，因着等候，喻示在十个童女个比喻里向等候新郎个童女。十个侪困着了，后来半夜里有一场危机来到，个危机把困着个童女分作两类。一类曾经听见后背后头有个声音，就转过身去看发声个那一位；伊指导伊拉应当向哪一条路前行。另一样一类却勿肯转身，也勿肯听个声音——尽管《启示录》全书贯串个信息是：“有耳个，就应当听圣灵向众教会所讲个话。”
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
《馬太福音》二十五章箇十箇童女个比喻，也說明咾復臨信徒个經歷。——《善惡之爭》，393。
John represents the Adventist people who turn to the past in order to understand the future. When they “hear a word behind” them as John did, the word also includes the instruction given in Isaiah’s testimony of this identical event. Isaiah’s instruction was, “this is the way, walk ye in it, when ye turn to the right hand, and when ye turn to the left.” The wise virgins in Daniel twelve understand the increase of knowledge at the end of the world, because they had “run to and fro” in the word to understand the life-giving knowledge that was unsealed.
約翰表明安息日會个子民，伊拉爲着明白將來，轉向過去。當伊拉像約翰一樣「聽見背後有言語」個辰光，該言語也包含以賽亞對此一模一樣事件个見證裡所賜个訓誨。以賽亞个訓誨是：「這是正路，要行在其間；你們或向右，或向左。」《但以理書》十二章裡个智慧童女明白世界末了知識个增長，因爲伊拉曾在聖言裡「往來奔走」，要明白該已經開啟、賜生命个知識。
But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. Daniel 12:4.
獨有儂，但以理啊，儂要將格些話封閉起來，將呢卷書封牢，一直到末了个辰光：將有許多人來回奔走，知識也要增長。 但以理書 12:4
The prophets we are considering represent Seventh-day Adventists in the history where judgment comes to a conclusion and probation closes. Those represented as the wise virgins hear a voice behind them saying this is the way to walk and He promises to guide them on the path when they turn to the left or the right. “Running to and fro” as the wise virgins do when the book is unsealed is a symbol for Bible study. Nature informs us that in order to run, you first must learn to walk and Isaiah’s testimony says that if you listen to the voice behind you, he will guide you in the study of His Word whether you turn to the Old Testament (left) or the New Testament (right). Open the Bible and He will guide you by His voice. But for Seventh-day Adventists at the end of the world it also means He will guide you when you open the Bible (left) and when you open the Spirit of Prophecy (right).
𠊎伲现今所考察个先知，乃是代表第七日安息日会信徒，处勒审判将要告终、恩门关闭个历史时期。凡受表明为智慧童女个，听见背后有声音对伊拉讲：“该是所当行个路。” 祂并应许，当伊拉或向左、或向右转个辰光，祂总要引导伊拉行勒此路上。 智慧童女勒书卷开封个辰光“奔来奔去”，此乃圣经研究个表号。自然界教导𠊎伲：人若要奔跑，先必须学会行走；以赛亚个见证也说明，若侬听从背后个声音，祂就要引导侬研究祂个圣言，无论侬转向旧约（左），抑或转向新约（右）。打开圣经，祂就要用祂个声音引导侬。 然而，对于世界末时个第七日安息日会信徒来说，此也还有一层意思：当侬打开圣经（左）个辰光，祂要引导侬；当侬打开预言之灵（右）个辰光，祂也要引导侬。
The way to walk is even more specific when Jeremiah’s testimony is added.
加上耶利米个见证，所当行个道路就更加明确。
Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken.
所以主恁讲：恁要立勒路口，看哪，访求古早个路径，问哪一条是良善个道，就行勒其中；恁个心灵就必得着安息。总是伊拉讲：阿拉弗肯行勒其中。阿拉又为恁设立守望个人，讲：恁要听号筒个声音。总是伊拉讲：阿拉弗肯听。
Therefore hear, ye nations, and know, O congregation, what is among them. Hear, O earth: behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not hearkened unto my words, nor to my law, but rejected it. Jeremiah 6:16–19.
所以列國啊，儂等要聽；會眾啊，要曉得佗拉中間所發生个事。地啊，要聽：看哪，我要降災禍勒此百姓身上，就是伊拉心思所結个果子；因爲伊拉弗聽從我个言語，也弗聽從我个律法，反倒棄絕了伊。耶利米書 6:16–19。
There are two classes of worshippers in the passage. One group considers all the “ways” and chooses the “old paths” to walk in. They were capable of selecting the “good way” from all the other possible “ways,” because they are those who listened to the voice behind them, and that voice informed them, “this is the way, walk ye in it.” John represents those that hear the voice from behind, a voice from the “old paths.”
此段經文裡向有兩類敬拜者。一類人省察一切「道路」，揀選來行个乃是「古道」。伊拉所以能夠從一切其他可能个「道路」當中辨明並揀選「善道」，因為伊拉就是那些聽見背後聲音个人；而該聲音曾指示伊拉講：「此就是道路，儂拉當行在其間。」約翰所表明个，正是那些聽見來自背後个聲音、來自「古道」之聲个人。
“‘Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’ Jeremiah 6:16.
「耶和華恁能講：立勒路口看，問古早个路佇佗，哪一條是好路，就行佇其中。」耶利米書 6:16。
“Let none seek to tear away the foundations of our faith—the foundations that were laid at the beginning of our work by prayerful study of the word and by revelation. Upon these foundations we have been building for the last fifty years. Men may suppose that they have found a new way and that they can lay a stronger foundation than that which has been laid. But this is a great deception. Other foundation can no man lay than that which has been laid.
「弗要有人想望拆毀我拉信仰个根基——此根基，係我拉个工作起頭辰光，藉住虔誠祈禱來研讀聖言，並藉住啟示所立落个。近五十年來，我拉一直建立勒此些根基之上。人或者會想，自家尋著了一條新路，也能立一個比已經立落个根基還要堅固个根基。總歸這是極大个迷惑。除了已經立落个根基以外，無論何人都弗能另立別樣个根基。」
“In the past many have undertaken the building of a new faith, the establishment of new principles. But how long did their building stand? It soon fell, for it was not founded upon the Rock.
「從前有許多人曾經着手建立一種新个信仰，設立新个原則。弗過，伊拉所造个，立得了幾久呢？佢快就倒塌了，因為並弗是建立勒磐石之上。」
“Did not the first disciples have to meet the sayings of men? Did they not have to listen to false theories, and then, having done all, to stand firm, saying: ‘Other foundation can no man lay than that is laid’? 1 Corinthians 3:11.
“头一批门徒，阿是弗要碰着人个言语？阿是弗要听虚假个学说，随后，在做尽了一切之后，还要站立得牢，讲：‘除开已经立好个根基之外，别个人总弗能再立别样个根基。’哥林多前书 3:11。”
“So we are to hold the beginning of our confidence steadfast unto the end. Words of power have been sent by God and by Christ to this people, bringing them out from the world, point by point, into the clear light of present truth. With lips touched with holy fire, God’s servants have proclaimed the message. The divine utterance has set its seal to the genuineness of the truth proclaimed.” Testimonies, volume 8, 296, 297.
“故此，倷伲应当将起初所怀个确信，坚定弗移地持守到末了。上帝同基督已经将带着权能个话语赐拨此民，一点一滴地领伊拉从世界当中出来，进入现今真理个清明亮光里。上帝个仆人，嘴唇既经圣火所触，就宣告了此信息。神圣个言语已经盖上印记，证实所宣告之真理个真实性。”《证言》第8卷，296、297页。
But there is another group in Jeremiah’s line and that “congregation” as he identifies them, have built a house representing a new faith, and that house falls because it was not built upon the rock. That house is the Seventh-day Adventist church, or as John identifies the very same church—the synagogue of Satan.
弗過，喺耶利米所講个一列人當中，還有另外一班；照伊所稱呼个，乃是一個「會眾」。伊拉造起了一座代表一種新信仰个房屋；但該座房屋倒塌了，因為伊弗是建造喺磐石之上。該座房屋就是基督復臨安息日會，抑或照約翰對同一個教會个稱呼——撒但个會堂。
To refuse to hear is to reject, his “words” and his “law.” Due to their rebellion against returning and walking in the old paths and also their refusal to hear the trumpet message of the watchman, God is going to bring evil upon the people Jeremiah identifies as a “evil congregation.” How God deals with the Seventh-day Adventist church of Laodicea is a subject of Bible prophecy. The prophet Hosea contributes to the characteristics of the “evil congregation” when he speaks about why they are rejected.
弗肯听，格就係弃绝伊个“言语”搭伊个“律法”。因为伊拉悖逆，不肯回转，也弗肯行勒古道里，兼且又拒绝听守望者号角个信息，上帝将要降祸拨耶利米所指出个“恶会众”。上帝怎样对待老底嘉个基督复临安息日会，係《圣经》预言个一个题目。先知何西阿讲着伊拉为何被弃绝个辰光，也补充了“恶会众”个特征。
My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.
我个子民因无知识而灭亡：因为侬弃绝了知识，我也要弃绝侬，叫侬勿得再作服事我个祭司；因为侬忘记了侬 神个律法，我也要忘记侬个儿女子女。何西阿书 4:6。
They are rejected for lacking knowledge, which represents a message that is unsealed at the time of the end. God is ending here His covenant relationship with His people in the passage, for He directly calls them, “My people!” Because they rejected Christ, and have forgotten His law they will be no priest for God. When God’s people enter into covenant with God, He makes them priests and kings. When God entered into covenant with ancient Israel he stated through Moses:
伊拉拉因爲缺少知識而被棄絕；此乃表明一個信息，要到末時纔得開啓。在此段經文裏，上帝正在結束伊拉同祂子民之間个立約關係，因爲祂直接稱呼伊拉：「我个子民！」因爲伊拉棄絕基督，並且忘記了祂个律法，所以伊拉必不得作上帝个祭司。當上帝个子民同上帝立約个時候，祂就使伊拉成爲祭司同君王。當上帝同古代以色列立約个時候，祂藉着摩西如此講：
Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine: And ye shall be unto me a kingdom of priests, and an holy nation. These are the words which thou shalt speak unto the children of Israel. Exodus 19:5, 6.
现今所以，倘若恁等实在听从我个声音，遵守我个约，恁等就要喺万民以上做我个珍宝；因为全地侪是我个。恁等也要归于我，做祭司个国度、圣洁个国民。此即是侬所当对以色列子民讲个话。出埃及记 19:5, 6.
When God entered into covenant with the Christian church he stated through Peter:
當上帝同基督教會立約個辰光，伊藉着彼得宣告：
But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:9, 10.
然则，恁是蒙拣选个族类，是君王个祭司，是圣洁个国度，是属上帝个子民；为着要宣扬那位召恁脱离黑暗、进入伊奇妙光明者个美德。恁从前勿是子民，如今却是上帝个子民；从前未曾蒙怜悯，如今却已蒙了怜悯。彼得前书 2:9, 10.
Peter in these verses addresses the transition from ancient Israel as God’s chosen covenant people unto the Christian church, when he states that “in times past were not a people, but now are the people of God.” When the Jews divorced themselves from God, the Lord entered into covenant with the Christian church. Both were considered as nations of priests while they were married to the Lord.
彼得勒歇幾節經文裡向人講著，上帝所揀選、立約个古代以色列，向基督教會个轉換；伊講：「從前弗是一個子民，現今卻是上帝个子民。」當猶太人自絕於上帝个辰光，主便同基督教會立約。兩者當佢拉歸於主、同主結合个辰光，攏算做祭司个國度。
To be rejected as a priest indicates that you once were a covenant people. Seventh-day Adventists entered into covenant with the Lord at the beginning of Adventist history. The church in the wilderness came out of the Reformation but rejected the Millerite message, and thus divorced themselves from God during the history of the first and second angels’ messages. The final separation was the arrival of the second angel and the pronouncement was that they were no longer a daughter of Christ, but had become a daughter of Babylon. Immediately after, during the Midnight Cry, God called His new bride to the covenant marriage.
作為一個祭司而受棄絕，表明爾曾經是立約个子民。基督復臨安息日會，在復臨運動歷史个起頭，就曾與主立約。曠野中个教會，出自宗教改革，卻拒絕咾米勒派个信息，因此在第一位並第二位天使信息个歷史當中，自家與上帝離異。最終个分別，乃是在第二位天使來到个辰光；所宣告个，乃是伊拉已經弗再是基督个女兒，卻已經成為巴比倫个女兒。緊接咾，在半夜呼聲个辰光，上帝召伊个新婦來赴立約个婚姻。
The two tables that were the symbol of the covenant for ancient Israel were the two tables of the Ten Commandments, and the two tables for spiritual modern Israel are the two tables of Habakkuk as represented by the 1843 and 1850 charts. The covenant people that inspiration has identified repeatedly as Laodicea rejected the old paths, refused to listen to the voice behind them, and they therefore repeat the ending history of ancient Israel as they are spewed out of the mouth of the Lord. Why does this happen to those He calls, “My people?”
對古代以色列來講，作為聖約表號个兩塊法版，乃是十誡个兩塊法版；對屬靈个現代以色列來講，兩塊法版就是哈巴谷个兩塊法版，卽由1843年同1850年圖表所表明者。蒙感示一再指明為老底嘉个立約之民，棄絕了古道，弗肯聽伊拉背後个聲音，因此，當伊拉從主个口中被吐出去个辰光，伊拉就重演古代以色列終局个歷史。這樁事為啥會臨到伊所稱為「我个百姓」个人呢？
The parable of the ten virgins, which illustrates the experience of Adventism is twice fulfilled, once at the beginning and then at the ending of Adventism. Sister White teaches that the parable has been and will be fulfilled to the very letter, and also that the parable is always to be understood as present truth, just as is the third angel.
十個童女个比喻，係用來說明復臨運動个經歷，其應驗有兩遭：一遭係伊个起頭辰光，一遭係伊个末了辰光。懷愛倫姊妹教導講，該比喻已經並且將要一字弗差个應驗；又教導講，該比喻總歸應當看作現代真理，正如第三位天使个信息一樣。
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“我常常俾人引到十个童女个比喻；其间五个是聪明个，五个是愚拙个。箇个比喻已经照字面应验了，也还要照字面应验；因为伊对今朝辰光有特别个适用，而且像第三位天使个信息一样，已经应验了，也还要一直成为现代真理，直到时期个末了。”《Review and Herald》，1890年8月19日。
Millerite Adventism fulfilled the waiting of the parable between their failed prediction of 1843 and the correct prediction of October 22, 1844. The prophetic details of this history are many and important, but I simply wish to identify that the parable of the ten virgins is directly connected to the third angel as Sister White just stated.
米勒派复临运动，㑚1843年预言失误搭1844年10月22号正确预言之间个等待，正应验了个比喻。此段历史里向个预言性细节又多又要紧，不过我单单是要指出：十个童女个比喻，照怀姊妹刚刚所讲，实在是搭第三位天使直接相连个。
From 1798 until October 22, 1844, the message of the first angel announced the opening of the judgment. Just before the judgment began the Midnight Cry of the parable of the ten virgins was fulfilled. Therefore, when the third angel announces the close of judgment, the announcement of the Midnight Cry will once again be repeated.
自1798年起，直到1844年10月22日，头一位天使个信息宣告审判个开庭。就在审判开始之前，十个童女比喻里向“半夜个呼声”得着应验。所以，当第三位天使宣告审判个结束辰光，“半夜个呼声”个宣告还要再一遍重复。
The recognition that the Protestant churches had rejected God’s message, thus becoming the daughters of Babylon, was the arrival of the second angel’s message and the beginning of the tarrying time in the parable that was being “fulfilled to the very letter.” The Lord did not return in 1843, He tarried to test and bless the virgins. The announcement of the second angel identifying the Protestant churches as daughters of Babylon was a call for those still in those fallen churches to come out and stand with the Millerites and their understanding of the prophecies. At the Exeter camp meeting Samuel Snow provided the evidence necessary to confirm the Lord’s coming on October 22, 1844, and the message of the Midnight Cry swept across the land like a tidal wave. Then the third angel arrived at the Great Disappointment of October 22, 1844.
認識着：新教諸教會已經拒絕了上帝个信息，因而成為巴比倫个囡兒，這就意味著第二位天使信息个來到，也就是那條「逐字逐句應驗」个比喻當中、延遲時期个開始。主並無於一八四三年回來；伊遲延，為着試驗並賜福於眾童女。第二位天使个宣告，指明新教諸教會乃是巴比倫个囡兒，這是一聲呼召，叫那些仍舊留在彼些墮落教會裏向人走出來，站到米勒派及其對預言个理解一邊。於埃克塞特營會當中，撒母耳·斯諾提出了足以證實主將於一八四四年十月二十二日降臨个證據，而「半夜呼聲」个信息便如海潮一般席捲全地。隨後，第三位天使於一八四四年十月二十二日个大失望之時來到了。
This was a brief summation of a beginning history that I have left out many points, in order to isolate a few points that seem more relevant to what we are addressing.
此乃一段開端歷史个簡略總述；為着單單拈出幾個看起來對我儕現下所討論个題目較有關聯个要點，我省略了許多細節。
We will continue these thoughts in the next article.
倷下篇文章裡，阿拉還要接續講論些思想。