In the passage we are still addressing, which comments on Christ as the angel in Revelation ten that descends, Christ as the mighty angel illustrates “the part which He is acting in the closing scenes of the great controversy with Satan.” The “position” Christ took when He placed his right foot on the sea and left foot on dry land “denotes His supreme power and authority over the whole earth.” When Christ cried “with a loud voice,” He “cried” “as when a lion roareth.”
阿拉现辰还勒讲着个一段经文，伊是评注启示录第十章里降下个天使基督个；基督作为大力个天使，表明“伊勒撒但个大争战将近收场个场景当中，所担当个角色”。基督当伊“右脚踏勒海浪，左脚踏勒旱地”个辰光所取个“地位”， “表明伊对全地所拥有个至高权能同权柄”。当基督“大声呼喊”个辰光，伊“呼喊”，“好像狮子吼叫一样”。
Christ will manifest His omnipotence in “the closing scenes of the great controversy” and when Christ manifests His omnipotence, He does so as the Lion of the tribe of Judah.
基督将会拉“善恶大斗争”格末后场景当中显明伊格全能；而基督一朝显明伊格全能，伊就系以犹大支派格狮子格身份显明。
“The Saviour is presented before John under the symbols of ‘the Lion of the tribe of Judah’ and of ‘a Lamb as it had been slain.’ Revelation 5:5, 6. These symbols represent the union of omnipotent power and self-sacrificing love. The Lion of Judah, so terrible to the rejectors of His grace, will be the Lamb of God to the obedient and faithful.” Acts of the Apostles, 589.
「救主顯現㑚約翰面前，是用『猶大支派个獅子』同『像曾經俾殺个羔羊』个表號來啟示个。」《啟示錄》5:5, 6。這些表號表明全能个權柄同自我犧牲个愛是合而為一个。猶大个獅子，對一切拒絕伊恩典个人，是可畏个；但對順服而忠信个人，伊就是上帝个羔羊。」《使徒行述》，589。
Christ’s manifestation as the Lion of the tribe of Judah emphasizes his work in both sealing and unsealing biblical prophecy, according to His divine timing. Just before human probation closes, when “the time is at hand” there will be an unsealing of a special Bible truth identifying “things which must shortly come to pass.”
基督以猶大支派个獅子顯現，強調伊照著伊神聖个時辰，喺封緘並開啟聖經預言兩方面个工作。就喺人類恩典時期將近結束、當「時候近了」个辰光，會有一項特別个聖經真理得著開啟，指明「必要快成个事」。
The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.
耶穌基督个啟示，就係上帝賜畀伊，欲俾伊个眾僕人看見遐啲快快就愛成就个事；伊就差遣伊个天使，用表號指示伊个僕人約翰。約翰為上帝个道，並耶穌基督个見證，及伊所看見个一切事作證。讀誦遐個預言言語个人有福了，聽見个眾人，也遵守其中所記載个事个人，也有福了；因為時候近了。啟示錄 1:1–3
When the “time” that is “at hand” actually arrives into history there is a blessing pronounced upon those who read, hear “and keep those things which are written therein.” The special message is a time-sensitive message that is only recognizable when “the time is at hand.” Then—at that time, and not before—persons will be able to read, hear “and keep those things which are written” in the book of Revelation. When the “time is at hand” the blessing pronounced upon those who “readeth”, “hear” “and keep those things which are written therein” parallels the opening up of the book of Daniel at the “time of the end.”
当“近咾个时辰”真实进入历史个辰光，一项福分就宣告拨许人：就是读个、听个，“并且遵守其中所记载个事体”个人。兹项特别个信息，是一项对时辰极其敏感个信息，只有当“近咾个时辰”个辰光，人才会认得出来。到咾该个辰光——也只好是该个辰光，弗是以前——人才会能够读、听，“并且遵守”《启示录》里向所记载个事体。当“近咾个时辰”来到个辰光，宣告拨许“读个”、“听个”、“并且遵守其中所记载个事体”个人个福分，正好对应着《但以理书》当“末时”来到个辰光册卷个开启。
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，儂要將迭些話封閉起來，也要將迭卷書封牢，一直到末時；必有許多人來往奔走，知識也必增長。但以理書 12:4。
The “many” that are running “to and fro,” (which represents the study of God’s Word) are doing so at the “time of the end” when “the words” that had been “shut up” in “the book” of Daniel are unsealed. But there is another class of virgins running to and fro just after the Sunday law in the United States.
「來回奔走」個「多人」（所表明个係對上帝話語个查考），乃係喺「末時」──當但以理書裡向來「封住」个「言語」得著開啟个時候──如此行个。毋過，喺美國星期日法案之後，另有一等童女也喺來回奔走。
Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord: And they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the Lord, and shall not find it. In that day shall the fair virgins and young men faint for thirst. They that swear by the sin of Samaria, and say, Thy god, O Dan, liveth; and, The manner of Beersheba liveth; even they shall fall, and never rise up again. Amos 8:11–14.
看哪，主耶和華講，日子將到，㑚要差饑荒臨到此地；弗是無餅个饑荒，也弗是無水个乾渴，乃是聽耶和華言語个饑荒。伊拉要從這海徬徨到那海，從北到東，東奔西走，尋求耶和華个話，卻尋弗著。到該日，美貌个處女同少年人，要因乾渴昏厥。指着撒馬利亞之罪起誓个，講：但哪，爾个神是活个；又講：別是巴个道路是活个；伊拉都要仆倒，永遠再弗能起來。阿摩司書 8:11–14。
The sin of Samaria was the sin represented by Ahab and Jezebel, Ahab representing the United States and Jezebel the Catholic church. Jezebel, Ahab and the false prophets at the confrontation with Elijah at Mount Carmel typify the Sunday law. At the confrontation there were two sets of unholy prophets, the prophets of Baal and the priests of the grove. Baal was one of the gods worshipped; the other that was worshipped in the groves was Ashtaroth. Baal was a male god and Ashtaroth was a female god. Together the male deity represents the state and the female the church.
撒马利亚个罪，乃是亚哈同耶洗别所表明个罪；亚哈预表美国，耶洗别预表天主教会。耶洗别、亚哈，以及佢拉同以利亚勒迦密山相争之辰所出现个假先知，乃是主日法个预表。该次对峙当中，有两班勿圣洁个先知：一班是巴力个先知，一班是树林里个祭司。巴力是受敬拜个神明之一；另一个勒树林里受敬拜个，是亚斯他录。巴力是男性个神，亚斯他录是女性个神。男神同女神并列，就预表国家同教会。
The god that was set up in Dan was set up by Samaria’s first king Jeroboam, who erected a golden calf in both Bethel and Dan. Bethel means house of God and Dan means judgment, and together they represent the combination of church and state, which takes place in the United States in advance of the enforcement of Sunday-keeping. Those two golden calves were represented by Aaron’s golden calf.
设立勒但个神像，系撒马利亚头一个王耶罗波安所设立个；伊勒伯特利同但两地都竖起了金牛犊。伯特利个意思是 神个殿，但个意思是审判；两者合起来，就表明教会搭国家个结合，这种结合会勒美国里、勒强制遵守星期日之前先发生。该两只金牛犊，就是由亚伦个金牛犊所预表个。
A calf is a beast and a golden statue is an image, so the golden calf of Aaron and also the two golden calves of Jeroboam represent the combination of church and state that takes place just prior to the enforcement of the Sunday law in the United States. With Jeroboam, the two cities provide a second witness to the symbolism of the combination of church and state, which is defined as the image of the beast in the book of Revelation.
牛犊是兽，金像是像；故亚伦所造个金牛犊，以及耶罗波安所立个两只金牛犊，乃表明美国主日法将被强制执行之前，教会搭国家相结合个情形。于耶罗波安个事上，两座城又提供了第二个见证，印证教会搭国家联合个象征；此种联合，于《启示录》中被界定为兽个像。
The manner of Beersheba represents the covenant of Abraham. The first mention of the name “Beersheba” is in Genesis twenty-one, which is a passage that the apostle Paul employs to oppose those who were suggesting in his day that you must retain the ceremonial laws and circumcision in order to be saved. Paul uses the passage where the first mention of Beersheba is located. He employs that history to address two different and opposite covenants in the same story. Paul uses the son of the bondwoman (Ishmael) to represent a covenant that is based upon human power and contrasts Ishmael with Isaac who he employs to represent a covenant that is based upon God’s power. This passage of the Bible is the first time that Beersheba is mentioned, and later in history Paul employs that history to describe a situation in his personal history that had been illustrated in biblical history. Paul believed and taught that biblical history repeats.
別是巴个方式，表明阿伯拉罕之約。「別是巴」个名號頭一遍出現，見於《創世記》二十一章；此段經文，使徒保羅曾用來反對當時那些主張人若要得救，便必須仍舊遵守禮儀律法並受割禮个人。保羅所援用个，正是「別是巴」頭一遍出現个那段經文。伊運用該段歷史，在同一個故事當中講論兩個不同且相對立个約。保羅以使女所生之子（以實瑪利）來表明一個建立在人之能力上个約，並拿以實瑪利同以撒對比；以撒乃伊所用來表明一個建立在上帝之能力上个約。這段聖經，乃是「別是巴」頭一遍被提及个所在；後來在歷史當中，保羅又運用該段歷史，來描述伊個人歷史當中一種已經在聖經歷史裡受過預表个情形。保羅相信並教導：聖經歷史會重複。
Even though Paul uses this passage from Genesis twenty-one to illustrate two opposite covenants, in the passage there are two covenants that God makes with Abraham, but they are not the two covenants that Paul derives from the story. In the passage God again promised to fulfill His promise of making Abraham the father of many nations through Isaac and He also promised that He would make Ishmael the father of a great nation. One passage of Scripture, four covenants referenced, and it’s the first time Beersheba is mentioned in Scriptures.
雖然保羅用《創世記》二十一章个這段經文來說明兩箇相對个約，毋過喺這段經文裡，神同亞伯拉罕所立个是兩箇約；然而，伊拉並不是保羅從這故事當中所引申出來个那兩箇約。喺這段經文裡，神再一次應許，要藉着以撒成就伊使亞伯拉罕成為多國之父个應許；伊也應許，伊要使以實瑪利成為一大國个父。一段經文，提着四箇約，而且這也是《聖經》頭一趟提起別是巴。
Wherefore she said unto Abraham, Cast out this bondwoman and her son: for the son of this bondwoman shall not be heir with my son, even with Isaac. And the thing was very grievous in Abraham’s sight because of his son. And God said unto Abraham, Let it not be grievous in thy sight because of the lad, and because of thy bondwoman; in all that Sarah hath said unto thee, hearken unto her voice; for in Isaac shall thy seed be called. And also of the son of the bondwoman will I make a nation, because he is thy seed. And Abraham rose up early in the morning, and took bread, and a bottle of water, and gave it unto Hagar, putting it on her shoulder, and the child, and sent her away: and she departed, and wandered in the wilderness of Beersheba. Genesis 21:10–14.
故此，撒拉对亚伯拉罕讲：「把这使女并伊个儿子逐出去；因为这使女个儿子，断断勿可同我个儿子，就是以撒，一道承受产业。」亚伯拉罕为着伊个儿子个缘故，心里觉得极其忧伤。上帝对亚伯拉罕讲：「勿要因为这孩子，也勿要因为侬个使女，就眼中觉得忧伤；凡撒拉对侬所讲个话，侬都要听从伊个声音；因为唯独在以撒里，侬个后裔才得称为侬个种。至于这使女个儿子，我也要使伊成为一国，因为伊也是侬个后裔。」亚伯拉罕清早起来，拿饼同一皮袋水，交拨夏甲，放勒伊个肩膀浪，又把孩子交拨伊，就打发伊去脱；伊便走脱，勒别是巴个旷野里流离飘荡。创世记 21:10–14。
Beersheba represents the covenant of Abraham. In the very same chapter Abraham also made a covenant with Abimelech.
别是巴表征亚伯拉罕个约。在同一章里，亚伯拉罕也同亚比米勒立了约。
And it came to pass at that time, that Abimelech and Phichol the chief captain of his host spake unto Abraham, saying, God is with thee in all that thou doest: Now therefore swear unto me here by God that thou wilt not deal falsely with me, nor with my son, nor with my son’s son: but according to the kindness that I have done unto thee, thou shalt do unto me, and to the land wherein thou hast sojourned. And Abraham said, I will swear.
到该辰光，亚比米勒同伊军长非各，对亚伯拉罕讲：“上帝凡尔所做个一切事体里向尔同在。现今尔在此地对上帝向我起誓：莫得欺诈我，也莫得欺诈我个儿子，并我个孙子；总要照我待尔所施个恩义，尔也待我，并待尔寄居个这块土地。”亚伯拉罕讲：“我情愿起誓。”
And Abraham reproved Abimelech because of a well of water, which Abimelech’s servants had violently taken away. And Abimelech said, I wot not who hath done this thing: neither didst thou tell me, neither yet heard I of it, but to day.
阿伯拉罕为了一个水井责备亚比米勒，因为亚比米勒个仆人蛮横夺去了该个井。亚比米勒讲：「啥人做了这桩事体，我弗晓得；侬也弗曾告诉我；直到今朝，我才听见。」
And Abraham took sheep and oxen, and gave them unto Abimelech; and both of them made a covenant. And Abraham set seven ewe lambs of the flock by themselves. And Abimelech said unto Abraham, What mean these seven ewe lambs which thou hast set by themselves?
亞伯拉罕拿羊同牛，交俾亞比米勒；兩個人就立約。亞伯拉罕又將羊群裡七隻母羔羊另外擺開。亞比米勒對亞伯拉罕講：「儂另外擺開個七隻母羔羊，算啥意思？」
And he said, For these seven ewe lambs shalt thou take of my hand, that they may be a witness unto me, that I have digged this well. Wherefore he called that place Beersheba; because there they sware both of them. Thus they made a covenant at Beersheba: then Abimelech rose up, and Phichol the chief captain of his host, and they returned into the land of the Philistines. And Abraham planted a grove in Beersheba, and called there on the name of the Lord, the everlasting God.
伊讲：「阿拉个七隻母羔羊，儂愛對我手裡收落去，叫伊拉做我个見證，證明隻井是我掘个。」所以伊就叫該地方做別是巴；因為伊拉兩個人喺該埭起誓。伊拉就喺別是巴立約。後首亞比米勒起身，還有伊軍隊个元帥非各，轉回非利士人个地去。亞伯拉罕喺別是巴栽種一片樹林，喺該埭求告耶和華——永生个 神个名。
And Abraham sojourned in the Philistines’ land many days. Genesis 21:22–34.
亞伯拉罕寄居於非利士人之地多日。創世記 21:22–34。
Beersheba is the symbol of God’s covenant with Abraham. There are several covenant histories marked in the Bible that connect Beersheba with Abraham’s covenant. “Beer” means well and “sheba” means “seven.” Sheba is the same Hebrew word that is translated as “seven times” that William Miller correctly understood to represent the prophecy of twenty-five hundred and twenty years in Leviticus twenty-six. It was the very first “time prophecy” he discovered, and it was the first foundational truth to be set aside in 1863. In the passage where the word “sheba” is translated as “seven times” in four different verses, the punishment of God that is represented by the “seven times” is called “the quarrel of my covenant.”
别是巴是上帝同亚伯拉罕立约个象征。圣经里向有几段关于立约个历史，标明别是巴同亚伯拉罕之约相联。“Beer”个意思是井，“sheba”个意思是“七”。Sheba 就是同一个希伯来词，曾被译作“七倍”；威廉·米勒正确明白此词，认得伊代表《利未记》二十六章里二千五百二十年个预言。此乃伊所发现个头一则“时间预言”，也正是到一八六三年头一个被搁弃个根基真理。在“sheba”一词于四节不同经文里被译作“七倍”个那段经文中，由“七倍”所表明个上帝刑罚，被称作“我立约个争端”。
Then will I also walk contrary unto you, and will punish you yet seven times for your sins. And I will bring a sword upon you, that shall avenge the quarrel of my covenant: and when ye are gathered together within your cities, I will send the pestilence among you; and ye shall be delivered into the hand of the enemy. Leviticus 26:24, 25.
阿拉也要反过来对付㑚众，为着㑚众个罪，再加七倍惩罚㑚众。阿拉要使刀剑临到㑚众身上，为阿拉个约报仇；当㑚众聚集勒城里向晨辰，阿拉要差瘟疫到㑚众中间；㑚众也要交勒仇敌个手里。利未记 26:24, 25。
The word translated as “seven times” and represents the “quarrel” of God’s covenant in Leviticus twenty-six, which is “sheba” in the word Beersheba, is also translated twice in the book of Daniel once as “the oath” that is written in the law of Moses and once as “the curse.” Both the “oath” and the “curse” are translated from the word “sheba” for it not only means ‘seven’ but it includes the concept of a covenant or “oath” that if broken produces a “curse.”
翻做「七擺」个詞，喺《利未記》二十六章裡向，表明 神之約个「爭訟」；此詞也就是「別是巴」（Beersheba）一名裡个「sheba」。喺《但以理書》裡，箇個詞又兩擺譯出：一擺作「誓言」，就是寫喺摩西律法裡个誓言；一擺作「咒詛」。因為「誓言」同「咒詛」兩者，儕是對「sheba」箇個詞譯出來个；蓋因此詞弗但意思是「七」，也包含約或「誓言」个觀念；若是違背了，就生出「咒詛」。
Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. Daniel 9:11.
是个以色列人侪违背了侬个律法，偏离了正道，勿肯听从侬个声音；所以咒诅倾倒勒阿拉身浪，并上帝仆人摩西律法里所写个誓言，也临到了阿拉，因为阿拉得罪了伊。Daniel 9:11.
The word “sheba” or seven that represented seven lambs offered at a well at Beersheba represents the covenant. And God’s covenant or His oath states that the obedient live and the disobedient die.
个词“sheba”，也就是“七”，表明别是巴井边所献个七只羊羔，乃是代表盟约。上帝个盟约，抑或伊个誓言，讲明顺服个得活，悖逆个必死。
Beersheba symbolizes the covenant that is represented by the faith of Abraham. So, when the “fair virgins” of Amos eight, who are also the “foolish virgins” of Matthew twenty-five, who are also the “wicked” of Daniel twelve are swearing “by the sin of Samaria” they are swearing allegiance to the mark of Jezebel (the papacy) who has committed fornication with Ahab (the United Nations) and who rules over the image of the beast (the United States).
别是巴象征着由亚伯拉罕之信所表明个约。所以，阿摩司书第八章里向个“美貌个处女”，也就是马太福音第二十五章里向个“愚拙个童女”，也就是但以理书第十二章里向个“恶人”，佢拉若是“指着撒马利亚个罪起誓”，就是赌咒效忠于耶洗别个印记（教皇制）；伊曾同亚哈（联合国）行淫，并且辖管兽个像（美国）。
When those very same “fair virgins” say “Thy god, O Dan, liveth,” they are bowing down to the golden image of a calf as identified by two witnesses (Aaron and Jeroboam). The golden calf represents the image of the beast, which is the combination of church and state.
迭些同樣个「俊美女子」講：「但哪，儂个神活著，」個辰光，伊拉是在向一隻金牛犢个像下拜；此像已經由兩個見證人（亞倫同耶羅波安）所指認。金牛犢表明獸个像，就是教會同國家相結合。
When those same virgins claim the “manner” of Beersheba “liveth,” the word “manner” means “way.” This is the very same word that is used to identify the “ways” of the “old paths” in Jeremiah 6:16. Those virgins are saying that even though they have bowed to the image of the beast and accepted the mark of his authority that they are still children of Abraham. They are frantically running to and fro in God’s Word looking for the message represented by the “east” and the “north” and from “sea to sea,” and still claiming to be Seventh-day Adventists, but it is too late.
迭些同样个童女若讲别是巴个“样式”是活个，许里“样式”个意思就是“道路”。迭正是耶利米书 6:16 里向来指认“古道”个“道路”所用个同一个字。迭些童女是在讲，尽管伊拉已经向兽个像下拜，也接受了伊权柄个印记，伊拉仍旧是亚伯拉罕个子孙。伊拉在上帝个圣言里惶急地东奔西走，寻找那由“东”同“北”、以及“从这海到那海”所表明个信息，同时还自称是基督复临安息日会信徒；不过，已经忒迟了。
But tidings out of the east and out of the north shall trouble him: therefore he shall go forth with great fury to destroy, and utterly to make away many. And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. Daniel 11:44, 45.
只是有从东边搭北边来个信息要惊动伊；所以伊要大发烈怒出去，欲毁灭，并要尽行除灭许多人。伊还要在两海之间、荣美个圣山上设立伊宫殿个帐幕；然而伊终必要来到伊个结局，也呒没一个能帮助伊。Daniel 11:44, 45.
Those virgins are looking for the message of these previous two verses. The final warning message that was unsealed at the time of the end in 1989, when, as described in Daniel eleven, verse forty, the “countries” representing the former Soviet Union were swept away by the papacy and the United States, identifies the final rise and fall of the papacy. In these two verses a message represented by the east and the north enrages the king of the north (the pope) and the final persecution begins, and it ends in verse forty-five when the papacy plants the “tabernacles” which comes from the Hebrew word meaning “tent,” (tent is a symbol of a church), but it’s “the tabernacle” of his “palace,” which represents a state. Where he places the tent that represents the combination of church and state, or as John calls it in the Revelation, the image of the beast, is “between the seas,” in the plural. The fair virgins are looking for the final warning message represented in verses forty-four and forty-five of Daniel eleven, and in the very next verse Michael stands up and probation closes. And at that time Amos 8:14 says that the fair virgins “shall fall, and never rise up again.”
迭些童女正在寻觅前头两节经文个信息。末后个警告信息，係1989年末时辰被开启个；照《但以理书》十一章四十节所讲，代表前苏联个“列国”被教皇权同美国扫荡脱。迭个信息指出教皇权最后个兴起同败落。喺迭两节经文里，个一则由东方同北方所表明个信息，激怒北方个王（教皇）；末后个逼迫就此开始，并喺四十五节结束。到辰光，教皇权栽设“帐幕”；迭个字出自希伯来文，意思是“帐棚”（帐棚係教会个象征），不过却是伊“宫殿”个“帐幕”；“宫殿”乃代表国家。伊把迭个表明政教联合个帐棚——或者照约翰喺《启示录》里所称个，兽像——安置喺“两海之间”；“海”喺迭搭是复数。秀美个童女所寻觅个，正是《但以理书》十一章四十四同四十五节所表明个末后警告信息；紧接下一节，米迦勒就站起来，恩门也关闭。到迭个辰光，《阿摩司书》8:14讲，秀美个童女“必扑倒，永不再起来。”
When the fair virgins claim to be Seventh-day Adventists at the very time they are bowing to the image of the beast they are represented by John as Jews who say they are Jews but are not. They are claiming to be the children of Abraham, but they do lie.
當該些標緻个童女，一面自稱是安息日會信徒，一面正在向獸个像下拜个當口，約翰就將伊拉表明為：自家講是猶太人，其實並勿是个猶太人。伊拉自稱是亞伯拉罕个子孫；然而伊拉實在講謊話。
Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. Revelation 3:9.
看啊，我要使彼些屬撒但會堂个，彼些自家講是猶太人，其實勿是，乃是講謊話个；看啊，我要使伊拉來，俯伏勒儂腳前敬拜，也叫伊拉曉得我是愛儂个。啟示錄 3:9。
They have accepted the mark of the papacy and thus have accepted his character. They profess to be Jews, or they profess to be Sabbath-keeping Adventists, but they then have the character of the pope, who among other things sits “in the temple of God.” They profess to be Adventists, or they profess to be in the Adventist temple, but they are no more Adventists than the pope is Christian.
伊拉已经接受了教皇制度个印记，因此也就接受了伊个品格。伊拉自称是犹太人，或者自称是守安息日个复临信徒，然而伊拉却有教皇个品格；教皇照别样事体之外，也就是那位坐勒“上帝殿里”个。伊拉自称是复临信徒，或者自称是在复临派个殿里，然而伊拉并弗比教皇更是基督徒，就像教皇并弗是基督徒一样。
Those running “to and fro” seeking “the word of the Lord” are not “the wise” identified in the book of Daniel—but they are identified as “virgins.” It is obvious that those who are wandering, starving and dying of thirst in the verses do not “understand” the “words of the Lord” for they are seeking that very thing in the verses. The Word of the Lord that is revealed just before probation closes is the Revelation of Jesus Christ, and the foolish, wicked or “fair virgins” are those who did not understand the increase of knowledge from the book of Daniel. They did not have the necessary oil to follow on to the wedding as Matthew teaches.
阿兜喺来回奔走、寻求“耶和华个话”个人，弗是《但以理书》里向所指认个“智慧人”——乃是拨认作“童女”。经文里向徘徊流荡、饥饿、干渴将死个人，显然弗“明白”“耶和华个话”，因为阿拉正在经文里向寻求个，正是此事。喺恩门关闭之前所启示个主个话，乃是耶稣基督个启示；愚拙个、邪恶个，抑或“秀美个童女”，就是阿兜弗曾明白《但以理书》里向知识增多个人。照《马太福音》个教训，阿兜并无赴婚筵所必需个油。
That “famine” is the close of probation. Amos’ “virgins” who are seeking for bread (the Word of God) and water (the Holy Spirit) in the verses, are Daniel’s “wicked” that do not “understand”. They are Matthew’s foolish virgins who are seeking for the Holy Spirit, which together on three witnesses identifies those who realize their opportunity to prepare for the marriage is past and they have no garment to go to the wedding, for they refused to “hear” the special message that is now being unsealed. From the time when the special message is unsealed, until the close of probation is the time of the last call for salvation. To come to that time unprepared is to prepare to hear the words, “Too late!”
該個「饑荒」，就是恩典時期个終結。阿摩司所講、喺經文裡向餅（上帝个道）同水（聖靈）尋求个「處女」，就是但以理書裡彼等弗「明白」个「惡人」。伊拉也就是馬太福音裡向聖靈尋求个愚拙處女；此三處見證合一，指明彼等人已經覺著伊拉預備赴婚筵个機會已經過去，且伊拉並無禮服可去赴婚，因為伊拉曾拒絕「聽」如今正喺開啟个特別信息。自特別信息被開啟个時候起，一直到恩典時期个終結，乃是救恩末後呼召个時候。到彼個時候若還未曾預備好，就是為著要聽見這句話而自備：「太遲了！」
“There is a world lying in wickedness, in deception and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind was carried to the future, when the signal will be given. ‘Behold, the Bridegroom cometh; go ye out to meet him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable.” Review and Herald, February 11, 1896.
「有一個世界，倒勒邪惡、欺詐同迷惑裡向，甚至倒勒死蔭个陰影之下——睏著，睏著。阿有啥人靈魂裡向感著陣痛，欲喚醒伊拉？有啥聲音能彀達著伊拉？我个心思被帶到將來，彼辰光號令會發出：『看哪，新郎來哉；儂拉出去迎接伊。』毋過，有些人會耽擱，弗曾及時取得油來添滿伊拉个燈；到辰光忒晏，伊拉就會發見，品格——油所表明个——是無沒法度轉讓个。」《Review and Herald》，1896年2月11號。
The prophetic line represented by the parable of the ten virgins uses oil to represent character, but “the golden oil” and “holy oil” also represents the messages of “God’s Spirit.”
用十个童女个比喻所表明个预言脉络，拿油来表征品格；不过，“金色个油”搭“圣油”也表征“上帝个灵”个信息。
“The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.
「立勒全地之主身邊个受膏者，得着了撒但从前做遮盖基路伯辰光所赐拨伊个地位。主借着环绕伊宝座个圣者，搭地上个居民常常保持交通。金油表明上帝个恩典；伊用此恩典不断供应信徒个灯，叫伊拉弗会摇曳熄灭。若弗是此圣油借着上帝圣灵个信息从天上倾注下来，邪恶个势力就要完全控制人类。」
“God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.
“假使我伲弗领受上帝所差来个信息，上帝就受羞辱。阿拉也就拒绝了伊原要倾注到阿拉灵魂里、再藉着阿拉传递拨处在黑暗中之人个金油。等到呼召来到：‘看哪，新郎来哉；侬拉出去迎接伊，’凡是弗曾领受圣油、弗曾在心里宝爱基督恩典个人，就会像愚拙个童女一样，发见自家并呒没预备好去迎见伊拉个主。伊拉在自家里向，并呒没能力去得着格油，于是伊拉个人生就毁坏了。但若是向上帝求伊个圣灵，若是阿拉像摩西所求个那样恳求：‘求侬显出侬个荣耀拨我看，’上帝个爱就会浇灌在阿拉个心里。藉着金管，格金油就会传输到阿拉这里。‘弗是倚靠势力，弗是倚靠才能，乃是倚靠我个灵，’万军之耶和华如是讲。藉着领受公义日头个明亮光线，上帝个儿女就在世上发光，像明灯一样。”《Review and Herald》，1897年7月20日。
Those running “to and fro” in Amos add to the testimony identifying the class of Seventh-day Adventist’s that reject their responsibility to “understand” the special message from the book of Revelation that is unsealed when “the time is at hand.”
阿摩司書裏向來回奔走个嚇人，愈發加添了見證，指明該一班安息日會信徒，就是拒絕伊拉應當負擔个責任，弗肯「明白」《啟示錄》裏向个特別信息；該信息乃係喺「時候近了」个辰光被開啟个。
“We are now living in a most perilous time, and not one of us should be tardy in seeking a preparation for the coming of Christ. Let none follow the example of the foolish virgins, and think that it will be safe to wait until the crisis comes before gaining a preparation of character to stand in that time. It will be too late to seek for the righteousness of Christ when the guests are called in and examined. Now is the time to put on the righteousness of Christ,—the wedding garment that will fit you to enter into the marriage supper of the Lamb. In the parable, the foolish virgins are represented as begging for oil, and failing to receive it at their request. This is symbolic of those who have not prepared themselves by developing a character to stand in a time of crisis. It is as if they should go to their neighbors and say, Give me your character, or I shall be lost. Those that were wise could not impart their oil to the flickering lamps of the foolish virgins. Character is not transferable. It is not to be bought or sold; it is to be acquired. The Lord has given to every individual an opportunity to obtain a righteous character through the hours of probation; but he has not provided a way by which one human agent may impart to another the character which he has developed by going through hard experiences, by learning lessons from the great Teacher, so that he can manifest patience under trial, and exercise faith so that he can remove mountains of impossibility. It is impossible to impart the fragrance of love,—to give to another gentleness, tact, and perseverance. It is impossible for one human heart to pour into another the love of God and humanity.
“阿拉而家活勒极其危险个辰光里，阿拉当中一个人也弗应当迟缓，弗去寻求为基督降临所当有个预备。莫让啥人学愚拙童女个样子，以为等到危机临到个辰光，再去得着能够勒彼时站立得住个品格预备，也还是安全个。等到宾客被召入并受察验个辰光，再去寻求基督个义，就忒迟了。而家就是披戴基督个义个辰光——就是那件叫侬配得进入羔羊婚筵个礼服。勒比喻里，愚拙个童女被描写成功向人讨油，到末了照伊拉个请求并呒没得着。这是象征那些呒没借着养成一个能勒危机辰光站立得住个品格来预备自家个人。就好像伊拉跑去对邻舍讲：把侬个品格给我，否则我就要灭亡了。聪明个童女弗能够把伊拉个油分给愚拙童女忽明忽暗个灯。品格是弗能转让个。伊既弗是可以买卖个，乃是应当获得个。主已经赐给每一个人机会，叫伊勒恩典宽容个时期当中得着公义个品格；但是伊并呒没预备一条路，叫一个人能够把自家借着经历艰难、从伟大个教师学习功课所养成个品格传给别人，以致伊能勒试炼之下显出忍耐，并运用信心，甚至能够挪开那班弗可能个大山。爱个馨香是弗可能传给别人个——温柔、机智并恒忍，也弗可能给予另外一个人。一个人个心也弗可能把对上帝并对人类个爱倾注到另外一个人个心里去。”
“But the day is coming, and it is close upon us, when every phase of character will be revealed by special temptation. Those who remain true to principle, who exercise faith to the end, will be those who have proved true under test and trial during the previous hours of their probation, and have formed characters after the likeness of Christ. It will be those who have cultivated close acquaintance with Christ, who, through his wisdom and grace, are partakers of the divine nature. But no human being can give to another, heart-devotion and noble qualities of mind, and supply his deficiencies with moral power. We can each do much for each other by giving to men a Christlike example, thus influencing them to go to Christ for the righteousness without which they cannot stand in the judgment. Men should prayerfully consider the important matter of character-building, and frame their characters after the divine model.” The Youth’s Instructor, January 16, 1896.
“弗过，日子必要来到，而且已经迫近我伲，到辰光，品格个各样方面都要借仔特别个试探显明出来。凡守牢原则、到底运用信心个人，乃是那些在伊拉恩典时期先前个时辰里，经受试验搭磨炼而仍旧忠诚，并且照基督个样式造成品格个人。乃是那些培养了同基督亲密相交个人，借仔伊个智慧搭恩典，有分于神圣本性个人。然而，任何一个人都弗能够把心里个奉献搭高尚个心智品质给予别人，也弗能够用道德个能力补足别人个缺欠。我伲各人都能够为别人做许多事，就系给人一个似基督个榜样，因此影响伊拉到基督面前去，得着那离开了就弗能在审判中站立得住个义。人应当在祷告里郑重思想建造品格个重大事情，并且照神圣个模范来塑造伊拉个品格。”《青年训导报》，1896年1月16日。