We closed the last article identifying that all three of the angels of Revelation fourteen have a message in their hands. The second and third angel are identified as having a “parchment,” with them as they descend with their message. Each angel represents a message, and the arrival of each message causes an effect. The first angel arrived in 1798. That message was unsealed and there was an increase of knowledge concerning the impending judgment. That increase of knowledge produced two classes of worshippers. When the second angel arrived the message of the Protestants’ fall was unsealed and there was an increase of knowledge and two classes were produced. When the Midnight Cry message arrived on October 22, 1844, it was unsealed at Exeter camp meeting and there was an increase of knowledge and two classes of virgins were produced. When the third angel arrived on October 22, 1844 the message of the third angel and all that it represents was unsealed and there was an increase of knowledge and two classes were produced.
𠲎拉上一篇文章结束个辰光已经指出，《启示录》第十四章里向三个天使侪各自手里有一道信息。第二个搭第三个天使，下落传递伊拉个信息个辰光，圣经认明伊拉随身带有“一卷书”。每一个天使侪代表一道信息，而每一道信息个来到，侪会引起一种结果。头一个天使于一七九八年来到。该道信息被开封了，于是关于将临审判个知识便增广起来。该种知识个增长，产生了两等敬拜者。等到第二个天使来到个辰光，新教徒堕落个信息被开封了，也有知识个增长，并且产生了两等人。等到半夜呼声个信息于一八四四年十月二十二日来到个辰光，伊拉于埃克塞特营会中被开封了，也有知识个增长，并且产生了两等童女。等到第三个天使于一八四四年十月二十二日来到个辰光，第三位天使个信息以及凡是伊所代表个一切侪被开封了，也有知识个增长，并且产生了两等人。
Another characteristic that can be found in the angels has to do with the empowerment of the angel’s messages. The message of the second angel was empowered by the message of the Midnight Cry, as the previous article showed, but the Midnight Cry is not represented by a singular angel, it is represented by many angels. The history that corresponded to the second angel and the Midnight Cry shows that the second angel’s message was empowered when the Midnight cry joined with it. In the same book we are told:
天使所显明个另一个特征，乃是关乎天使信息个加能。正如上一篇文章所指明个，第二位天使个信息，曾受半夜呼声个信息所加能；然而，半夜呼声并弗是由单一个天使来表征，而是由许多天使来表征。与第二位天使并半夜呼声相对应个历史表明：当半夜呼声与其联合个辰光，第二位天使个信息便得着了加能。阿拉在同一本书里也蒙告知：
“I saw angels hurrying to and fro in heaven. They were descending to earth, and again ascending to heaven, preparing for the fulfillment of some important event. Then I saw another mighty angel commissioned to descend to earth, and unite his voice with the third angel, and give power and force to his message. Great power and glory were imparted to the angel, and as he descended, the earth was lightened with his glory. The light which went before and followed after this angel, penetrated everywhere, as 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. The message of the fall of Babylon, as given by the second angel, is again given, with the addition of the corruptions which have been entering the churches since 1844. The work of this angel comes in at the right time, and joins in the last great work of the third angel’s message, as it swells into a loud cry. And the people of God are fitted up everywhere to stand in the hour of temptation which they are soon to meet. I saw a great light resting upon them, and they united in the message, and fearlessly proclaimed with great power the third angel’s message.
“我看见天使在天上来往奔走。伊拉降到地上，又再升到天上，预备要应验某件重大的事件。后来我又看见另一个有大权能个天使奉命降到地上，搭第三位天使同声，并且赐能力搭力量拨伊个信息。大权能搭荣耀赐拨了该天使；当伊降下来个辰光，地就因伊个荣耀发亮。此天使前头发出、后头随着个光，透入各处；伊大声呼喊，用强有力个声音讲：大巴比伦倾倒了！倾倒了！成了鬼魔个住处，搭各样污秽之灵个巢穴，并各样污秽可憎之雀鸟个笼。第二位天使所传巴比伦倾倒个信息，如今再一次传出，不过加上自1844年以来不断进入众教会个败坏。此天使个工作来得正当其时，加入第三位天使信息最后个大工；该信息渐渐高涨，成为大声呼喊。上帝个子民在各处都被预备妥当，得以站立在伊拉即将遭遇个试探辰光里。我看见有大光照在伊拉身上；伊拉就联合起来传扬此信息，无所畏惧，以大权能宣告第三位天使个信息。”
“Angels were sent to aid the mighty angel from heaven, and I heard voices which seemed to sound every where, 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, and joined 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.” Spiritual Gifts, volume 1, 193, 194.
「有天使奉差遣去帮助从天降落个大力天使，我听见许多声音，像是到处侪响着：『我个子民啊，侬要从伊里向出来，免得有分于伊个罪，也免得受着伊个灾殃；因为伊个罪恶滔天，上帝已经想起伊个不义。』这信息看起来像是对第三道信息个补充，并且同伊联合，正像一八四四年半夜呼声同第二位天使个信息联合一样。上帝个荣耀停歇勒忍耐等候个圣徒身上，伊拉无所畏惧地传扬最后严肃个警告，宣告巴比伦个倾倒，并呼召上帝个子民从伊里向出来；好叫伊拉得以逃脱伊可怕个结局。」《属灵恩赐》，第一卷，193，194。
The Midnight Cry joined the second angel, and the angel of Revelation eighteen joins the third angel, and when he joins the third angel, he is repeating the joining of the Midnight Cry and the second angel in the beginning of Adventism. Based upon two witnesses, the second and third angel, every angel’s message has a secondary message that empowers it. These two witnesses teach that when the first angel’s message arrived in history, there had to come a point thereafter where that message was empowered by a secondary message. This was of course also true of the first angel. In the first paragraph of the long passage, we just set forth, Sister White identifies the same characteristics to the first angel as John assigns to the angel of Revelation eighteen when she states, “I was told that his mission was to lighten the earth with his glory, and warn man of the coming wrath of God.” It is clear in the passage she is referring to the first angel.
半夜喊声加入咾第二位天使，启示录十八章个天使也加入咾第三位天使；当伊加入第三位天使个辰光，伊就是重演咾复临运动起头辰光半夜喊声搭第二位天使个结合。根据两位见证人——第二位搭第三位天使——每一位天使个信息都有一个次要个信息来赋予其能力。这两位见证人教导我伲：当第一位天使个信息来到历史当中个辰光，此后必定有一个时辰，此道信息会由一个次要个信息得着能力。第一位天使个情形当然也相同。㑚伲适才陈明个长段落第一段当中，怀姊妹将同样个特征归于第一位天使，正如约翰归于启示录十八章个天使一样；伊写道：“我蒙指示，伊个使命是要用伊个荣耀照亮全地，并警告世人上帝将要临到个忿怒。”显然，伊在该段当中所指个，就是第一位天使。
The first angel’s message arrived in 1798, and it was thereafter empowered on August 11, 1840, when the Ottoman supremacy ceased. At that point the mighty angel of Revelation ten came down out of heaven and placed one foot on the land and one on the sea. He represents the empowerment of the first angel, and this is what identifies the work of the first angel as the same work as the angel of Revelation eighteen. Both were to lighten the earth with their glory, but the angel of Revelation eighteen joins the third angel, just as the Midnight Cry joined the second angel and just as the angel that descended in Revelation ten joined the first angel.
第一位天使个信息来勒一七九八年，随後勒一八四〇年八月十一日奥斯曼霸权终止辰光，得着能力。勒个辰光，《启示录》第十章里向个大力个天使从天降落，一只脚踏勒地上，一只脚踏勒海上。伊表明第一位天使受着能力；也正是勒一点，指明第一位天使个工作，就是《启示录》第十八章里向个天使个同一工作。两者侪要用自家个荣耀照亮全地；不过，《启示录》第十八章个天使是同第三位天使联合，正像“半夜呼声”同第二位天使联合一样，也正像《启示录》第十章里降下来个天使同第一位天使联合一样。
Therefore, when the first angel arrived, a message was unsealed that produced two classes of worshippers. When the first angel’s message was empowered by the angel of Revelation ten, he had in his hand a little book that he commanded John to eat, identifying that he brought a message, unsealed it and it produced two classes of worshippers. When the second angel, Midnight Cry and third angel arrived there was a message unsealed that tested and produced two classes of worshippers.
所以，頭一位天使來到個辰光，一個信息得着開封，產生了兩等敬拜者。當頭一位天使個信息因《啟示錄》第十章個天使得着能力個辰光，伊手裏拿着一本小書，並且吩咐約翰喫落去，表明伊帶來了一個信息，將其開封，並且產生了兩等敬拜者。當第二位天使、半夜呼聲並第三位天使來到個辰光，也有一個信息得着開封，試驗並產生了兩等敬拜者。
The passage we are addressing emphasizes by comparing the history of Christ with the history of the Millerites that the sequential testing process that took place in the Millerite history also took place in the days of Christ, which was the end of ancient Israel. If a sequential testing process took place at the beginning of spiritual Israel and at the end of ancient Israel, then there will be a sequential testing process at the end of spiritual Israel, as there was at the beginning of ancient Israel.
阿拉现今所论及个段经文，借着将基督个历史同米勒派个历史相比较，强调讲：发生勒米勒派历史当中个连续试验过程，也同样发生勒基督在世个日子里；而该段时期，正是古以色列个终局。倘若连续个试验过程曾发生勒属灵以色列个起头，也发生勒古以色列个末了，那么，照着古以色列起头时所发生个一样，属灵以色列个末了也必要有一个连续个试验过程。
In Millerite history this would represent five unsealing’s that tested and produced two classes of worshippers from 1798 until October 22, 1844. The passage clearly teaches that if you fail a test, you will not pass the next test, for you wont even try. It is also clear that in the time of Christ the testing process concludes with the former chosen covenant people being in total darkness in regards to the plan of salvation. Daniel and John represent those who listen to the voice behind them, those who passed through a progressive testing process that required individual investigation of each new truth that was unsealed.
弥勒派个历史里向，这就表明自1798年直到1844年10月22日，有五次开印，借此试验并产生了两等敬拜者。此段经文明明教训人：若侬一个试验失败，下一个试验侬就弗会通过，因为侬连去尝试也弗会。也同样清楚个是，到基督个时候，这个试验个过程以从前蒙拣选个立约之民，对于救恩计划全然陷入黑暗而告终。但以理同约翰所代表个，乃是那些听见身后声音个人，就是那些经历过一个渐进个试验过程、并且对于每一项新近开启个真理都必须各自加以查考个人。
The books of Daniel and Revelation are one book, and Daniel and John are the two witnesses of that one book. One witness is the beginning of the book, and the other witness is the end of the book. Both witnesses suffered death and resurrection symbolically; one was persecuted by the Medo-Persian kingdom, (typifying the United States) and the other persecuted by Rome, (typifying the papacy). John is being persecuted because he is a Sabbath-keeper in agreement with Daniel being persecuted for refusing to change his worship practices. Together they represent those at the end of the world who are persecuted for refusing to accept the worship of Sunday in place of the seventh-day Sabbath.
《但以理書》搭《啟示錄》是一卷書，而但以理搭約翰就是迭一卷書个兩個見證。一个見證是迭卷書个起頭，另一个見證是迭卷書个收尾。兩個見證攏象徵性咁經歷了死亡搭復活；一个受瑪代—波斯國迫害，（預表美國），另一个受羅馬迫害，（預表教皇權）。約翰受迫害，是因爲伊是守安息日个人，搭但以理因拒絕改變伊敬拜个方式而受迫害互相符合。伊拉一同代表世界末了个迭班人；伊拉因拒絕接受用禮拜日个敬拜來代替第七日安息日个敬拜，就受着迫害。
The people represented by Daniel and John have been or will be those that are sealed, for when Daniel was placed in the lion’s den for not obeying the king’s “decree,” the king sealed the stone, in order that the purpose might not be changed. Daniel was sealed for eternity, because the king’s decree and also the authority of his seal could not be changed, according to the laws of the Medes and Persians. The king’s seal was placed upon a stone and the door was shut. The door is shut at the Sunday law, and no man can open that door, just as the door was shut on October 22, 1844. This was a simple illustration of the importance of considering not only the prophetic events that are set forth in a prophecy, but also the importance of applying the circumstances surrounding the prophet when he is illustrated within the story.
但以理同約翰所代表个子民，已经是、抑或将要是额受印个子民；因为但以理因弗顺从王个“谕旨”而给摆勒狮子坑里向个辰光，王就将石头封牢，为着叫所定个旨意勿得更改。但以理是为着永远而受封个，因为照玛代人同波斯人个律法，王个谕旨并其印个权柄，都勿得更改。王个印封勒一块石头浪，门也关脱了。门到礼拜日法令个辰光就关脱了，啥人也开勿得这扇门，正像一八四四年十月二十二日门关脱一样。这不过是一个明白浅显个说明，显明我伲研究预言个辰光，勿单要顾到预言里所陈设个预言事件，也要顾到先知勒故事里受表明个辰光，围绕勒伊身边个境况同样有何等个重要。
Yet this is also an illustration of the power of considering the beginning (the book of Daniel) with the end (the book of Revelation) together as two witnesses of the same prophecy, for two witnesses are what is required to establish a biblical fact. The predicted events and the illustration of the prophets’ activities in connection with the prophecy are both inspired.
然而，箇亦是一个明证，显明将起头（《但以理书》）同末后（《启示录》）并看，作为同一预言之两位见证者，乃有何等能力；因为，要确立一个合乎《圣经》个事实，所需个正是两位见证。所预言个事件，并众先知在此预言相关之事工上个表样，二者俱是受感而来。
All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: That the man of God may be perfect, thoroughly furnished unto all good works. 2 Timothy 3:16, 17.
凡聖經攏是上帝所默示个，於教訓、督責、矯正、並按義訓誨人，攏有益處；為要使屬上帝个人得以完全，備辦齊全，來行各樣个善工。提摩太後書 3:16, 17.
If the predicted events of the Bible are illustrating the end of the world, then the illustration of the prophet and his surroundings when he receives and testifies of the prediction are an illustration of the end of the world. Therefore, when a prophet’s surroundings and activities are prophetically illustrated—the prophet is an illustration of God’s people at the end of the world. With that understanding in place, when we bring the line of Malachi’s Elijah prediction together with the lines of Revelation fourteen and eighteen, they all testify of the history of the final warning message—but their testimony is two-fold.
假使《圣经》所预言个事件是在表明世界个末了，那么先知并伊所处个环境，乃至伊领受并见证此预言个光景，也是在表明世界个末了。故此，当一位先知个环境搭伊个作为以预言个方式被表明辰光——该先知本身，就是上帝百姓在世界末了个表样。有了迭个认识之后，当阿拉把《玛拉基书》里以利亚个预言之线，同《启示录》第十四章搭第十八章个线索合并起来个辰光，伊拉就都在见证末后警告信息个历史——不过，伊拉个见证是双重个。
The message consists of predicted events that are external to God’s people and a secondary testimony consists of the prophet’s experience while receiving and proclaiming the message. The prophetic concept of two prophetic lines representing the external and internal of the same history was recognized and put into the public record by the pioneers of Adventism. The classic example of this application by the pioneers, in my mind, is when they identify that the seven churches of Revelation and the seven seals of Revelation are parallel histories that identify the internal and external history of the church. The seals represent the external history the churches the internal.
信息系由所预告个事件组成，迭些事件系上帝子民之外在个；另外还有一个次要个见证，系由先知领受并宣讲信息辰光个经历所组成。对同一段历史个外在搭内在，由两条预言线来表明个先知性观念，阿会复临信仰个先驱所认识，并载入公开个记录当中。照我个看法，先驱对迭种应用个经典例子，就系佢拉指出《启示录》里个七个教会搭《启示录》里个七个印，乃是互相平行个历史，表明教会个内在搭外在历史。印代表外在个历史；教会代表内在个历史。
The Elijah message of Malachi, Revelation chapters fourteen and eighteen identify the same final warning message that is also addressed as “the Revelation of Jesus Christ” in chapter one of Revelation. In chapter one God the Father gave the message to Christ, who then gave it to Gabriel, who then gave it to John who then sent it to the churches. Elijah’s message, as well as the messages represented in Revelation chapters one, fourteen and eighteen are the very same message.
《瑪拉基書》裡向以利亞信息，佮《啟示錄》第十四章、第十八章所指認个，乃是同一個末後个警告信息；此信息亦即《啟示錄》第一章裡所稱个「耶穌基督个啟示」。第一章裡，上帝阿父將此信息賜予基督；基督隨後交予加百列；加百列隨後交予約翰；約翰再傳予眾教會。以利亞个信息，佮《啟示錄》第一章、第十四章、第十八章所表徵个諸般信息，實在是同一個信息。
And the spirits of the prophets are subject to the prophets. For God is not the author of confusion, but of peace, as in all churches of the saints. 1 Corinthians 14:32, 33.
先知个灵，是受先知自家管束个。因为上帝弗是紊乱个作者，乃是和平个作者；各圣徒个众教会里，侪是介个样。哥林多前书 14:32, 33.
It is always the same message, for the “prophets are subject to the prophets.” The word translated as “subject” in the verses means, “to subordinate; reflexively to obey: – be under obedience (obedient), put under, subdue unto, (be, make) subject (to, unto), be (put) in subjection (to, under), submit self unto.” All the prophets agree with each other and are in subjection to one another or the message they gave would produce confusion.
迭总归是同一样信息，因为“先知个灵原是顺服先知个。”经文里向译做“顺服”个字，意思是：“使居下位；反身即顺从：——在顺服之下（顺命个）、使居其下、使归服、使（自家或别人）顺服（于、归于）、处在服从之下（于、在……之下）、将自身归服于。”众先知总是彼此相合，也互相顺服；若弗然，伊拉所传个信息就会生出混乱。
All the prophetic illustrations of the final warning message represent the same message. It is the Lord’s design that those who are considered the “wise” in the parable of the ten virgins, who are also called the “wise” that “understand” “the increase of knowledge” when the book of Daniel is unsealed; it is the Lord’s will that the “wise” recognize the special message when it is unsealed. That recognition is accomplished by applying the methodology of biblical study that is specifically identified within the Bible itself. That methodology is accomplished in agreement with Isaiah twenty-eight through the process of bringing the various prophetic lines that address a biblical subject together in parallel to one another in order to establish the correct prophetic events.
末後警告信息个一切預言性圖像，攏係表明同一個信息。主个設計乃係：凡係喺十個童女个比喻裡向所講个「智慧」之人，也就係當《但以理書》開封个辰光，因著「知識增多」而能「明白」个「智慧」之人；主个旨意就係要該等「智慧」之人喺信息開封个辰光認出這特別个信息。這種認出，係藉著運用聖經研究个方法來完成；而該種方法，正係聖經自家明明指出个。這種方法个施行，必須符合《以賽亞書》二十八章，藉著將論及某一聖經題目个各條預言線索並列擺在一道，互相對照，從而確立正確个預言事件。
I solicit your patience as we conclude this article here and will continue these thoughts in the next article.
懇請儂容我迭篇文章到此收束；關於這些思想，我將在下一篇文章裡繼續申述。