The message of the Revelation of Jesus Christ that is being unsealed includes the identification of the Hebrew word translated as “truth,” which among other things, represents Christ’s character as the Alpha and Omega. The beginning of a thing representing the end of a thing pervades the entire Bible, and Christ’s character is manifested in the Bible, for He is the Word. Alpha and Omega is the element of Christ’s character that He himself identifies, as the proof that He is God.
耶穌基督啟示个信息，當其正得開封个辰光，也包括對譯作「真理」个希伯來字个辨明；此字除脱別樣意思以外，也表明基督个性情，卽阿拉法與俄梅戛。某一事物个起頭表明某一事物个結末，此種義理貫穿全本聖經；基督个性情也顯明勒聖經當中，因爲伊就是道。阿拉法與俄梅戛，是基督性情之一端，亦是伊親自指明个，作爲伊就是神个憑據。
Isaiah chapter forty marks the beginning of a prophetic narrative that continues until the end of the book of Isaiah in chapter sixty-six. It starts by identifying the comforter that is sent, which Christ promises to the disciples to comfort them from his departure, but the coming of the Comforter finds its perfect fulfillment, as all prophecies do, in the last days. Isaiah’s and Jesus’ identification of the arrival of the Comforter points to the disappointment of the movement of the one hundred and forty-four thousand, that occurred on July 18, 2020.
《以賽亞書》第四十章標誌一段先知性敘事個開端，迭段敘事一直延續到《以賽亞書》第六十六章結束。伊起首先指出所差來個安慰者，就是基督應許賜畀門徒、好叫伊拉因著伊個離去得著安慰个；然則安慰者個降臨，正如一切預言一樣，乃是在末後日子裡得著其完全個應驗。以賽亞同耶穌對安慰者來到个指認，乃是指向一百四十四千人運動个失望；此事發生於2020年7月18日。
Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. And when he is come, he will reprove the world of sin, and of righteousness, and of judgment. John 16:7, 8.
然而我实在对恁讲；我去，对恁是有益个：因为我若弗去，保惠师就弗会到恁这里来；若是我去，我就要差伊到恁这里来。伊来了，就要为罪、为义、为审判，责备世界。约翰福音 16:7, 8.
The words “sin, righteousness, and judgment” are what the Comforter will use to “reprove” the world. The word translated as “reprove,” includes the meaning to convince. The three steps of “sin, righteousness and judgment” represent the Hebrew word that is translated as “truth.” That word was created from the first, thirteenth and last letters of the Hebrew alphabet, and that word represents that the Creator of all things, is the first and the last, the Alpha and Omega. When the Comforter comes to the disappointed one hundred and forty-four thousand, He will convince them, and then the world, that God is the Alpha and Omega.
“罪、义搭审判”迭眼话，乃是保惠师用来“责备”世界个。“责备”迭个词所翻出来个意思，内中也包括“使人信服”。“罪、义搭审判”迭三步，代表希伯来文里翻作“真理”个字。迭个字是用希伯来字母表个第一、第十三搭末后一只字母造成个；迭个字所表明个，就是万有个创造主，乃是起初个，也是末后个，阿拉法搭俄梅戛。等保惠师临到失望个十四万四千人个辰光，伊要使伊拉信服，随后也要使世界信服，上帝乃是阿拉法搭俄梅戛。
Comfort ye, comfort ye my people, saith your God. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the Lord’s hand double for all her sins. The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a highway for our God. Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain: And the glory of the Lord shall be revealed, and all flesh shall see it together: for the mouth of the Lord hath spoken it. Isaiah 40:1–5.
「恁个上帝讲：恁要安慰，安慰我个百姓。要对耶路撒冷讲安慰个说话，向伊呼喊，讲伊个争战已经完结，伊个罪孽已经蒙赦免；因为伊为着一切个罪，从耶和华个手里领受了双倍。旷野里有呼喊个声音讲：要豫备耶和华个道路，在沙漠里为我拉个上帝修直大道。各样山谷都要被升高，各样山岗冈陵都要被压低；弯曲个要变成正直，高低不平个所在要变做平坦。耶和华个荣耀必定显现，凡有血气个要一同看见；因为耶和华个口已经讲了。」以赛亚书 40:1–5。
The passage is identifying the work of the final Elijah messenger that was typified by William Miller, who had been typified by John the Baptist, who had been typified by Elijah, and who had been identified by Malachi as the messenger that prepares the way for the messenger of the covenant. In the final Elijah movement, when the Lord sends the comforter to strengthen those who have been disappointed and are waiting for the Lord during a tarrying time, the “glory of the Lord shall be revealed, and all flesh shall see it together.” The “glory” of the Lord is His character, and the Revelation of Jesus Christ is an unsealing of the element of His character that is represented as Alpha and Omega. After the introduction of the first five verses, the “voice of him that crieth in the wilderness,” asks God “What shall I cry?”
該段經文所指認个，乃是末後以利亞使者个工作；此工作曾由 William Miller 所預表，而 William Miller 又曾由施洗約翰所預表，施洗約翰復曾由以利亞所預表；瑪拉基並已指明此人，就是那位在立約之使者以前預備道路个使者。於末後个以利亞運動當中，當主差遣保惠師，堅固那些曾經失望、並於遲延之時等候主个人辰，“耶和華个榮耀必然顯現；凡有血氣个，必一同看見。” 主个“榮耀”就是伊个品格；而耶穌基督个啟示，乃是將伊品格當中那一項以 Alpha 與 Omega 為表徵个要素揭開印封。於首五節个引言之後，“在曠野呼喊者个聲音”向上帝問講：“我該喊啥个？”
The voice said, Cry. And he said, What shall I cry? All flesh is grass, and all the goodliness thereof is as the flower of the field: The grass withereth, the flower fadeth: because the spirit of the Lord bloweth upon it: surely the people is grass. The grass withereth, the flower fadeth: but the word of our God shall stand for ever. Isaiah 40:6–8.
有声音讲：“喊叫。”伊就讲：“我当喊叫啥个？”凡有血气个，侪像草；伊一切个荣美，像田野里个花。草枯干，花凋残，因为耶和华个气吹勒其上；百姓实在是草。草枯干，花凋残；独有我拉上帝个话，永远立定。以赛亚书 40:6–8。
The message of Christ’s character that is represented as Alpha and Omega is placed within the symbolism of Islam. In Ezekiel thirty-seven the valley of dead bones is first brought together, and then brought to life by the prophetic message of the four winds.
象徵基督品格个信息，作為阿爾法同俄梅嘎所表明者，安置勒伊斯蘭个象徵之中。勒《以西結書》三十七章裡，死人骨頭个山谷先聚攏來，然後藉着四方風个預言信息得着生命。
“Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.
「天使捉牢四方个风；伊喻作一匹发怒个马，想要挣脱羁绊，冲过全地个面，在伊所经过个路上带来毁灭搭死亡。」
“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.
「阿拉要睏勒永恆世界个邊口浪向起哉？阿拉要變做遲鈍、冷淡、像死脱一樣麼？噢，但願阿拉个教會裡向有上帝个靈搭伊个氣息吹進伊个百姓裡向，叫伊拉立起來，站勒自家个腳跟浪向來活。阿拉需要看見，路是狹个，門也是窄个；但當阿拉穿過這窄門個辰光，伊个寬闊卻是無有限量个。」Manuscript Releases, volume 20, 217.
The angry horse of Bible prophecy is Islam. The angry horse is being held back from doing his work of destruction, as represented by the holding of the four winds by four angels in Revelation seven. They are restrained until the one hundred and forty-four thousand are sealed.
《圣经》预言里向个忿怒马就是伊斯兰教。忿怒马现时正叫伊拦牢，弗许伊去行伊个毁灭工作；《启示录》第七章里四位天使拦住四风，所表明个就是此事。伊拉受着约束，一直到十四万四千人受了印记。
And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. Revelation 7:1–3.
此后，我看见四位天使立勒地个四角，执住地上个四风，叫风弗吹勒地上，也弗吹勒海上，也弗吹勒任何树木。随后，我又看见另有一位天使，从日出之地上来，拿着永生上帝个印；伊向那四位得着权柄能伤害地与海个天使，大声呼叫，说：地、海并树木，侬等暂且弗可伤害，等到我拉将我拉上帝个仆人印勒伊拉额角上。启示录 7:1–3。
The four winds being held, represents the restraining of Islam until the sealing of God’s people is accomplished. Islam is represented in Revelation as the last three of the seven trumpets, and also as the three woes.
四方个风受着执持，表明对伊斯兰个抑制，直到上帝子民个印记完成为止。启示录里向，伊斯兰表现为七枝号筒里最后三个，也就是三样灾祸。
And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.
我又观看，也听见有一位天使飞在天中央，大声喊着说：祸哉！祸哉！祸哉！住在地上的人有祸了，因为其余三位天使将要吹号，他们号筒的声音还未曾发出！启示录 8:13
After introducing the three woe trumpets, John identifies the characteristics of Islam in chapter nine. In verse four of chapter nine a command is given to Islam, that was fulfilled in the history of Abubekr, the first leader after Mohammed.
介紹介紹三枝災禍之號角以後，約翰㑚第九章裏向人指出伊斯蘭教个特徵。第九章第四節裏，有一道命令賜畀伊斯蘭教；此道命令，㑚穆罕默德以後頭一位領袖阿布伯克爾个歷史當中得着應驗。
And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. Revelation 9:4.
亦有命令赐拨伊拉，弗可伤地上个草，也弗可伤啥个青物，也弗可伤树木；只可伤害额角浪呒没 神印记个人。启示录 9:4
Uriah Smith, identified the relation of Abubekr to verse four.
烏利亞·史密斯指出，阿布伯克爾同第四節有關。
“After the death of Mohammed, he was succeeded in the command by Abubekr, A.D. 632, who, as soon as he had fairly established his authority and government, dispatched a circular letter to the Arabian tribes, from which the following is an extract:
「穆罕默德歿後，阿布伯克爾於主後632年繼承其統率之職。伊一待己箇權柄同政權確實建立定當，就向阿剌伯各部族發出一封通諭；下頭所引，卽係其中一段：」
“‘When you fight the battles of the Lord, acquit yourselves like men, without turning your backs; but let not your victory be stained with the blood of women and children. Destroy no palm-trees, nor burn any fields of corn. Cut down no fruit-trees, nor do any mischief to cattle, only such as you kill to eat. When you make any covenant or article, stand to it, and be as good as your word. And as you go, you will find some religious persons who live retired in monasteries, and propose to themselves to serve God that way; let them alone, and neither kill them nor destroy their monasteries. And you will find another sort of people that belong to the synagogue of Satan, who have shaven crowns; be sure you cleave their skulls, and give them no quarter till they either turn Mohammedans or pay tribute.’” Uriah Smith, Daniel and the Revelation, 500.
“‘当侬为主个争战出征辰光，务要像男子汉一样奋战，弗可转背逃遁；不过，弗要叫侬个得胜染着妇人搭小囡个血。弗可毁坏一棵棕榈树，也弗可焚烧一块禾田。弗可斫伐结果子个树，也弗可糟蹋牲口，除开侬杀来吃个以外。凡侬立下啥盟约或条款，总要遵守，言出必行。还有，侬一路去，会遇着一班遁居修院个宗教人士，伊拉自家定意用该样式服事上帝；就由伊拉去，弗要杀害伊拉，也弗要毁坏伊拉个修院。侬还会遇着另一样人，伊拉是属撒但会堂个，头顶剃光；务必要劈开伊拉个脑壳，弗可给伊拉留半点活路，直到伊拉或者改奉穆罕默德教，或者纳贡。’” Uriah Smith, Daniel and the Revelation, 500.
Uriah Smith goes on to identify two classes of men, who were to be distinguished by the Islamic warriors that Abubekr sent to bring war against Rome. One class he identifies as Catholic monks, who worshipped on Sunday; and the other class were those who worshipped on the seventh-day. Islam was only to attack the worshippers of the sun. More important to our considerations is that men, whether Sunday keepers or Sabbath keepers, are symbolically represented as grass, green things and trees. The four winds in chapter seven were restrained from blowing upon the grass until the Sabbath keepers were sealed.
乌利亚·史密斯接下来指出两等人，乃是阿布伯克尔差遣去攻打罗马个回教武士所要分别出来个。伊所认定个一等，是敬拜礼拜日个天主教修士；另一等，则是守第七日敬拜个人。回教所当攻击个，只是敬拜日头个人。对阿拉来讲，更要紧个一点是：人，无论是守礼拜日个，还是守安息日个，在表号上都用草、青物并树木来代表。《启示录》第七章里个四方风，直到守安息日个人受了印，才被拦阻，弗许吹到草上。
The messenger of the movement of the one hundred and forty-four thousand asks God, “What shall I cry?” He was told that his message was to be that the Word of God stands fast forever, and that message was to be placed within the context of the wind that blows upon the grass. When the Comforter is sent to the one hundred and forty-four thousand who have been disappointed over a failed prediction of Islam, and who thereafter recognize they are in the tarrying time of the parable of the ten virgins, they are then informed by the Comforter that the message they are to present, is the message of Islam’s role in Bible prophecy. The arrival of the Comforter, in the history of the tarrying time, causes them to stand.
一十四万四千人运动个使者问上帝：「我当喊啥个？」伊蒙告知，伊个信息应当是：上帝个道永远立定；而且该信息要放勒风吹草个背景当中。及至保惠师差遣到一十四万四千人中间——伊拉曾因关于伊斯兰个一个错误预言而失望，随后又认识到自家正处勒十童女比喻所讲个迟延时期——彼时保惠师就叫伊拉晓得，伊拉所当传扬个信息，乃是伊斯兰勒圣经预言中所担当个角色。保惠师勒迟延时期历史中个来到，使伊拉站立得住。
And he said unto me, Son of man, stand upon thy feet, and I will speak unto thee. And the spirit entered into me when he spake unto me, and set me upon my feet, that I heard him that spake unto me. Ezekiel 2:1, 2.
伊对我讲：“人子啊，侬立起身来，我要同侬讲。” 伊对我讲辰光，灵就进入我里向，扶我立起身来，我就听见对我讲话个伊个声音。以西结书 2:1, 2。
They stand when they are resurrected.
伊拉復活个辰光是立起个。
And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:9–11.
各民、各族、各方言、各邦國中个辰光，要看見伊拉个屍身三日半，亦勿容伊拉个屍身入墳墓。住勒地上个人要因伊拉歡喜快樂，彼此餽送禮物；因爲者兩個先知曾叫住勒地上个人受痛苦。過了三日半，有從上帝來个生命之靈進入伊拉裏向，伊拉就立起勒自家脚上；看見伊拉个人就大大驚惶。啓示錄 11:9–11
The two steps of standing, and then being lifted up as the ensign is also represented by Ezekiel in chapter thirty-seven. Ezekiel’s first step, brings together the body parts of the dead dry bones which are in the valley of disappointment. Ezekiel’s second step, is the message of the four winds, which is the sealing message, which is the message of Islam.
立起來、隨後作為旌旗被舉起來這兩步，也記勒喺以西結第三十七章裡向我儕表明。以西結个第一步，是將失望之谷中死人个枯骨各部分聚攏起來。以西結个第二步，是關乎四風个信息；這就是印封个信息，也就是伊斯蘭个信息。
And he said unto me, Son of man, can these bones live? And I answered, O Lord God, thou knowest. Again he said unto me, Prophesy upon these bones, and say unto them, O ye dry bones, hear the word of the Lord. Thus saith the Lord God unto these bones; Behold, I will cause breath to enter into you, and ye shall live: And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live; and ye shall know that I am the Lord. So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them. Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord God; Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Ezekiel 37:3–10.
伊对我讲：「人子啊，迭兜骨头还能活转来弗？」我回答讲：「主耶和华啊，惟有侬晓得。」伊又对我讲：「侬要向迭兜骨头讲预言，对伊拉讲：枯干个骨头啊，侬拉要听耶和华个话。主耶和华对迭兜骨头个话是迭能讲个：看哪，我要叫气息进入侬拉里向，侬拉就要活了。我要给侬拉添上筋，叫肉长起，拿皮遮盖侬拉，又要将气息放进侬拉里向，侬拉就要活了；侬拉也就晓得我是耶和华。」于是我遵命讲预言；我正讲预言个辰光，有响声，看看，还有震动，骨头就各归各，骨对骨连拢来。我一看，看见筋长上去，肉也长起，皮也遮盖了伊拉；只是伊拉里向还呒没气息。 伊又对我讲：「侬要向风讲预言，人子啊，要讲预言，对风讲：主耶和华迭能讲：气息啊，要从四方个风而来，吹勒迭兜被杀个人身浪，叫伊拉活转来。」于是我遵照伊所吩咐我个讲预言，气息就进入伊拉里向，伊拉就活了，站勒自家个脚浪，成为极大个军队。以西结书 37:3–10。
In the passage of Isaiah, which we are currently considering, when the Comforter arrives, they stand on their feet, then they are lifted up into a high mountain as an ensign and proclaim the “good tidings” which is the latter rain, the third angel’s message.
伲今朝所思想个《以賽亞書》經文裡，等到保惠師臨到辰光，伊拉就立起來，隨後俾提到高山浪，做記號，並且宣講「佳音」，就是晚雨，也就是第三位天使个信息。
O Zion, that bringest good tidings, get thee up into the high mountain; O Jerusalem, that bringest good tidings, lift up thy voice with strength; lift it up, be not afraid; say unto the cities of Judah, Behold your God! Behold, the Lord God will come with strong hand, and his arm shall rule for him: behold, his reward is with him, and his work before him. He shall feed his flock like a shepherd: he shall gather the lambs with his arm, and carry them in his bosom, and shall gently lead those that are with young. Who hath measured the waters in the hollow of his hand, and meted out heaven with the span, and comprehended the dust of the earth in a measure, and weighed the mountains in scales, and the hills in a balance? Who hath directed the Spirit of the Lord, or being his counsellor hath taught him? With whom took he counsel, and who instructed him, and taught him in the path of judgment, and taught him knowledge, and showed to him the way of understanding? Behold, the nations are as a drop of a bucket, and are counted as the small dust of the balance: behold, he taketh up the isles as a very little thing. And Lebanon is not sufficient to burn, nor the beasts thereof sufficient for a burnt offering. All nations before him are as nothing; and they are counted to him less than nothing, and vanity. Isaiah 40:9–17.
錫安哪，報好信息個啊，儂要上高山去；耶路撒冷哪，報好信息個啊，儂要用氣力揚起儂個聲；揚起來，弗要驚怕；對猶大城邑講：看哪，儂個上帝！看哪，主上帝必用大能個手來，伊個膀臂要為伊掌權；看哪，伊個賞賜同伊一道來，伊個報應也在伊面前。伊要像牧人牧養伊個羊群：用膀臂聚集羊羔，抱在胸懷裡，慢慢引導彼些帶小羊個母羊。啥人曾用手掌量過眾水，用虎口量過諸天，用升斗收攏地上個塵土，用天平稱過群山，用秤錘量過岡陵？啥人曾指教耶和華個靈，或做伊個謀士來教導伊？伊曾同啥人商議，啥人指教伊，教伊審判個道，教伊知識，指示伊聰明個路？看哪，列國在伊面前像水桶裡一滴水，又算做天平上個微塵；看哪，伊舉起眾海島，好像極細小個物事。利巴嫩個樹木弗彀燒，裡向個走獸也弗彀做燔祭。萬國在伊面前都算弗著；在伊看來，比無還弗如，總歸虛空。以賽亞書 40:9–17。
Those that have come out of their graves are lifted up as an ensign, or as Isaiah identifies, they are taken to “a high mountain.” The high mountain is the ensign, and it represents those who were waiting for the Lord, during the tarrying time that is initiated by the first disappointment of July 18, 2020.
迭些從伊拉个墳墓裡向出來个人，俚拉得著高舉，成為一面旗號；照以賽亞所指出个，俚拉係得著帶到「一座高山」之上。迭座高山就是迭面旗號，伊所表明个，乃是迭些等候主个人；俚拉係喺由 2020 年 7 月 18 日第一次失望所引發个耽延時期當中等候主。
One thousand shall flee at the rebuke of one; at the rebuke of five shall ye flee: till ye be left as a beacon upon the top of a mountain, and as an ensign on an hill. 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. Isaiah 30:17, 18.
一千人要因一人个叱责逃奔；五人个叱责一发，㑚就要逃走：直等到㑚剩落来，好像山顶浪个旗杆，又像冈陵浪个旌旗。所以上主要等候，为要向㑚施恩；所以伊要被尊崇，为要怜悯㑚：因为上主是审判个上帝；凡等候伊个人，侪是有福个。以赛亚书 30:17, 18.
In Revelation eleven the ensign is taken to heaven.
《啟示錄》第十一章裡，旗號被提到天浪去。
And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. Revelation 11:12, 13.
伊拉聽見有一個大聲音，從天浪向伊拉講：「儂拉上來到此地。」伊拉就乘雲上升到天浪去；伊拉个仇敵也看見了伊拉。正當個辰光，有大地震，城廂坍落了十分之一；地震當中死忒个人有七千；其餘个人就驚惶，將榮耀歸畀天个上帝。啟示錄 11:12, 13.
Revelation eleven identifies that the two witnesses are lifted up to heaven, at the same hour as the earthquake. The earthquake that was fulfilled by the French Revolution in past history, typifies the overturning of the United States at the Sunday law. The ensign is therefore lifted up at the Sunday law, and the ensign then proclaims the “good tidings” to the entire world.
《启示录》第十一章指出，两个见证人当佢拉升到天浪个辰光，正是一场地动发生个同一时辰。过往历史当中藉着法国大革命应验个该场地动，预表着美国当星期日法令辰光所遭着个倾覆。故此，旗号就是当星期日法令辰光被举起来，随后该旗号便向全世界宣告“佳音”。
All ye inhabitants of the world, and dwellers on the earth, see ye, when he lifteth up an ensign on the mountains; and when he bloweth a trumpet, hear ye. Isaiah 18:3.
天下一切居民、地上所有居住个人哪，伊喺山上竖起旌旗辰光，侬等要看；伊吹号角辰光，侬等要听。以赛亚书 18:3。
The ensign will present the “good tidings” when the “trumpet” is blown. The final trumpet message of Revelation is the seventh trumpet, which is the third woe, which is Islam. Isaiah, John and Ezekiel are all speaking of the last days, and they never contradict one another.
當「號筒」吹響辰光，彼面旌旗就要宣示「福音个喜訊」。《啟示錄》末了个號筒信息，就是第七號筒，也就是第三樣災禍，也就是伊斯蘭。以賽亞、約翰同以西結攏是在講末後个日子，伊拉從來弗曾互相矛盾。
The seal of God is placed upon God’s people at the Sunday law.
上帝个印记，是礼拜日法令颁布个辰光，盖勒上帝子民身浪。
“Not one of us will ever receive the seal of God while our characters have one spot or stain upon them. It is left with us to remedy the defects in our characters, to cleanse the soul temple of every defilement. Then the latter rain will fall upon us as the early rain fell upon the disciples on the Day of Pentecost. . ..
「𠲎伲当中一个人，若其品格上还有一点污点抑或瑕疵，就决不会领受上帝个印记。补救𠲎伲品格上个缺欠，涤净灵魂圣殿里一切污秽，乃是留拨𠲎伲自家去做个。到辰光，晚雨就要降临㑚𠲎伲身上，正像五旬节日里早雨曾降落勒门徒身上一样。……」
“What are you doing, brethren, in the great work of preparation? Those who are uniting with the world are receiving the worldly mold and preparing for the mark of the beast. Those who are distrustful of self, who are humbling themselves before God and purifying their souls by obeying the truth these are receiving the heavenly mold and preparing for the seal of God in their foreheads. When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.” Testimonies, volume 5, 214–216.
「弟兄姊妹，恁拉喺兹项准备个大工里向做啥？凡是同世界联合个人，正喺受着属世个模子，也喺为兽个印记做准备。凡是弗信靠自家个，喺上帝面前自卑，并借着顺从真理来洁净自家灵魂个人，兹些人正喺受着天上个模子，也喺为上帝印记印喺伊拉额角浪向做准备。等到命令发出，印戳盖落去个辰光，伊拉个品格将永永远远保持纯洁无玷。」《证言》卷五，214–216。
Though the decree is impressed at the Sunday law, those that receive the seal will need to have a character prepared for the seal, before the Sunday law, for the Sunday law is the crisis that all the crises in God’s word point forward to. It is the “crisis”, or “cry”, at midnight in the parable of the ten virgins.
虽则法令是在礼拜日法案颁布之辰盖上去个，领受印记个人总归必须在礼拜日法案之前，就预备好一个配受此印记个品格；因为礼拜日法案就是上帝圣言里一切危机所共同指向个那场危机。伊就是《十个童女》比喻当中半夜发出个“危机”，也就是“呼声”。
“Character is revealed by a crisis. When the earnest voice proclaimed at midnight, ‘Behold, the bridegroom cometh; go ye out to meet him,’ the sleeping virgins roused from their slumbers, and it was seen who had made preparation for the event. Both parties were taken unawares, but one was prepared for the emergency, and the other was found without preparation. Character is revealed by circumstances. Emergencies bring out the true metal of character. Some sudden and unlooked-for calamity, bereavement, or crisis, some unexpected sickness or anguish, something that brings the soul face to face with death, will bring out the true inwardness of the character. It will be made manifest whether or not there is any real faith in the promises of the word of God. It will be made manifest whether or not the soul is sustained by grace, whether there is oil in the vessel with the lamp.
“人格喺危机当中显明出来。及至半夜里有恳切个声音宣告讲：‘看哪，新郎来哉；侬等出去迎接伊。’那些睏着个童女就从睡梦里醒起，众人也就看见，到底啥人曾经为此事预备停当。两班人都喺猝不及防之中受着惊动，然而一班已为紧急之需预备好，另一班却显出全无预备。人格喺环境当中显明出来。急难会把人格个真质显露出来。一场忽然临到、并非预先料着个灾祸、丧失，或危机，一种出乎意外个疾病或痛苦，凡叫灵魂直面对着死亡个事物，都会把人格内里个真实景况显露出来。到辰光就要显明，到底有弗有对上帝圣言应许个真实信心。也要显明，灵魂到底是不是靠恩典得着扶持，灯同器皿里到底有弗有油。”
“Testing times come to all. How do we conduct ourselves under the test and proving of God? Do our lamps go out? or do we still keep them burning? Are we prepared for every emergency by our connection with Him who is full of grace and truth? The five wise virgins could not impart their character to the five foolish virgins. Character must be formed by us as individuals.” Review and Herald, October 17, 1895.
“試煉个辰光臨到眾人。儂我㑚勒上帝个試驗搭考驗之下，是哪能行事為人个？我儂个燈會熄滅哉？抑是還是常常點著？藉著搭彼位滿有恩典搭真理个主相聯，我儂對逐樣緊急个光景可有預備？五個聰明个童女弗能把伊拉个品格分給五個愚拙个童女。品格必須由我儂各人自家造成。”《Review and Herald》，1895年10月17日。
The wise virgins needed the oil, before the cry was made, for when the midnight crisis arrives, it is too late to obtain the oil.
智慧个童女必须勒呼声发出来之前就预备好油；因为半夜个危机一到，再去取得油就太迟了。
“There is a spirit of desperation, of war and bloodshed, and that spirit will increase until the very close of time. Just as soon as the people of God are sealed in their foreheads,—it is not any seal or mark that can be seen, but a settling into the truth, both intellectually and spiritually, so they cannot be moved,—just as soon as God’s people are sealed and prepared for the shaking, it will come. Indeed, it has begun already; the judgments of God are now upon the land, to give us warning, that we may know what is coming.” Manuscript Releases, volume 1, 249.
“有一种绝望、战争搭鲜血流离个灵，并且个灵要一直增长，到辰光极末了为止。上帝个百姓一旦额角浪受了印记——并弗是一种眼睛看得见个印或记号，乃是于真理里向理智搭灵性两方面都得着坚立，以致伊拉弗能再被摇动——上帝个百姓一旦受了印记，并且为将临个摇动预备好了，个摇动就要来到。实在讲，伊已经开始了；上帝个审判现今已临到此地，为着警戒我众，叫我众晓得将要来到个是什么。”《Manuscript Releases》卷一，249。
The seal of God is a settling into the truth, both intellectually and spiritually. That seal cannot be seen, but the ensign will be seen, for it is the only way the world can be warned. Therefore, there is a time when the seal cannot be seen, that is followed by the Sunday law, where the seal must be seen.
上帝个印记，乃是人无论勒理智上搭灵性上，阿沉定勒真理当中。该印记弗能看见；但旗号必要看见，因为此乃世界得着警告个唯一途径。故此，有一段辰光，印记弗能看见；随后便是礼拜日律法来到，届时印记必须看见。
“The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws.” Bible Training School, December 1, 1903.
“聖靈个工作，是欲叫世人為著罪、為著義，也為著審判受責備。世人只好藉著看見凡信真理个人，因真理得著成聖，照高尚聖潔个原則行事，並且以崇高超拔个意義，顯明遵守上帝誡命个人，及蹂躪誡命於腳底个人，中間个分界線，來受警戒。聖靈个成聖，標明了有上帝印記个人，與守假冒安息日个人，中間个分別。當試驗來到个辰光，獸个印記到底是啥，會清清楚楚顯明出來。就是守禮拜日。凡已經聽見真理了，還繼續看此日為聖个人，就是帶著那想要改變節期同律法个罪人之人个記號。”《Bible Training School》，1903年12月1日。
The seal that must be attained before the Sunday law is the full development of the character of Christ, and it is unseen, except by angels. The seal that is seen at the Sunday law are those who keep the Seventh-day Sabbath, for it is the seal, or sign of God’s people.
在星期日法令頒布之前所必須得著个印記，乃是基督品格个完全發展；此印記乃是眼所弗能見，惟有天使得以看見。到星期日法令臨到之辰，所看得見个印記，乃是那些守第七日安息日个人；因為此乃上帝子民个印記，抑或記號。
Speak thou also unto the children of Israel, saying, Verily my sabbaths ye shall keep: for it is a sign between me and you throughout your generations; that ye may know that I am the Lord that doth sanctify you. Exodus 31:13.
儂也愛對以色列子孫講：儂等實在愛守我个安息日；因爲此乃係我搭儂等世世代代之間个記號，叫儂等曉得我係叫儂等成聖个耶和華。出埃及記 31:13。
The sealing of the hundred and forty-four thousand began on July 18, 2020, and must be completed before the Sunday law.
十四万四千人个印记，自2020年7月18号起首，且必须勒主日法令颁布以前完成。
All ye inhabitants of the world, and dwellers on the earth, see ye, when he lifteth up an ensign on the mountains; and when he bloweth a trumpet, hear ye. Isaiah 18:3.
普天下一切居民，並地上所居住个人哪，伊勒山上豎起旌旗辰光，儂等著看；伊吹號角辰光，儂等著聽。以賽亞書 18:3
The seven thunders that has now been unsealed, identifies that the history of the one hundred and forty-four thousand is the work of proclaiming a message that is placed within the context of the trumpet warning of the third woe. The trumpet of Islam in Bible prophecy is what is sounded by the ensign that is lifted up out of the grave.
而今已經解開封印个七雷，指出十四萬四千人个歷史，乃係宣告一則信息个工作；此信息係安置勒第三樣災禍号角警告个背景當中。聖經預言當中伊斯蘭个号角，便係由自墳墓裡舉起个旌旗所吹響。
The four waymarks of every reform line, that align with the four waymarks of the history of 1840 to 1844, establish that each of the four steps of each reform line always possesses the same theme. The first waymark in the history of the one hundred and forty-four thousand, that was represented by 1840 through 1844 was the empowerment of the message on September 11, 2001. That waymark was Islam. The second waymark of the parallel history for the one hundred and forty-four thousand was the disappointment of July 18, 2020. That waymark was a prediction of Islam which had been corrupted by the application of time. The third waymark which marks the Midnight Cry is a correction of the failed prediction of Islam. The correction represents the rejection of the application of time. The fourth waymark is the Sunday law, where the ensign that is lifted up, blows the seventh trumpet, which is the third woe, which is Islam.
每一條改革線个四個路標，對齊於一八四〇年至一八四四年歷史个四個路標，確立了每一條改革線个四個步驟當中，每一步始終都具有相同个主題。一十四萬四千人歷史當中个第一個路標，由一八四〇年至一八四四年所預表，乃是二〇〇一年九月十一日信息个得著能力。該路標就是伊斯蘭。與一十四萬四千人相平行个歷史个第二個路標，乃是二〇二〇年七月十八日个失望。該路標乃是對伊斯蘭个一項預測，而這項預測因著時間个應用而被敗壞了。標明午夜呼聲个第三個路標，乃是對伊斯蘭之失敗預測个更正。這更正表明對時間應用个拒絕。第四個路標乃是星期日法，在該處所豎立起來个旗號，吹響第七枝號筒，就是第三樣災禍，也就是伊斯蘭。
Isaiah chapter forty identifies the starting point for the next twenty-six chapters. That starting point is located in the book of Revelation chapter eleven, when the two prophets that tormented the people are brought back to life. The Comforter resurrects and brings them to the standing position, and thereafter they are lifted up to heaven. Isaiah identifies the Elijah messenger as the voice crying in the wilderness. That messenger then asks what his message is to be and he is told in prophetic symbolism, that the message of Islam is a trumpet warning which the ensign proclaims. Yet the only way that Islam can be presented as the trumpet of warning in the last days is by identifying Islam of the past. The beginning of Islam as understood by the Millerites, and as graphically illustrated on the two sacred charts of Habakkuk, must be employed to identify Islam of the third woe.
《以赛亚书》第四十章指出接下去二十六章个起点。该起点设垃《启示录》第十一章，就是当两位曾叫众民受折磨个先知重新得着生命个辰光。安慰者使伊拉复活，叫伊拉立起来；此后，伊拉就被提到天浪去。《以赛亚书》把以利亚个使者认作“旷野里呼喊个声音”。该使者随后问伊个信息应当是啥个，而伊就㑚预言个象征里受指示：伊斯兰个信息乃是旌旗所宣告个号筒警告。然而，末后个日子里，伊斯兰若要被提出作警告个号筒，唯一个办法就是辨明从前个伊斯兰。米勒派所理解个伊斯兰个开头，以及《哈巴谷书》两幅神圣图表里所形象描绘个光景，必须被采用，来辨明第三样灾祸个伊斯兰。
I was in the Spirit on the Lord’s Day, and heard behind me a great voice, as of a trumpet. Revelation 1:10.
主日我哚圣灵里向，听见背后有大声音，像号筒一样。启示录 1:10。
John heard the voice of a trumpet behind him in the Revelation, and John represents the one hundred and forty-four thousand who hear a voice from the past. The voice behind John, that is representing the sound of a trumpet from the past, is the pioneer understanding that the trumpets were God’s judgments against Sunday worship. The first four trumpets were brought against pagan Rome in response to the first Sunday law passed by Constantine in the year 321. The fifth and sixth trumpet, which are the first and second woes, represent God’s judgments against papal Rome after it too passed a Sunday law at the Council of Orleans in the year 538. The third woe of Islam arrives when the Sunday law is passed in the United States. Then the ensign is lifted up and identifies the prophetic role of Islam, based upon the beginning role of Islam.
約翰㑚《啟示錄》裡向背後聽見號筒个聲；約翰所表明个，就是聽見一個從過去來个聲音个十四萬四千人。約翰背後个聲音，也就是表明從過去來个號筒之聲，乃是先驅个理解：號筒乃是上帝對主日崇拜所施行个審判。頭四枝號筒，係因應君士坦丁於公元三二一年所頒布个第一條主日法令，臨到異教羅馬个上帝審判。第五同第六枝號筒，也就是第一同第二樣災禍，表明上帝對教皇制羅馬个審判，因為彼也於公元五三八年奧爾良會議通過主日法令之後如此。第三樣災禍个伊斯蘭，乃當主日法令於美國通過辰光來到。到該時，旗號就會豎起，並且根據伊斯蘭起初个角色，指明伊斯蘭个預言角色。
The message proclaimed by the ensign can only be established when the message is placed within the context of Alpha and Omega. After this introduction in Isaiah chapter forty, the strongest and most direct biblical presentation of God as the Alpha and Omega is set forth over several consecutive chapters. Those chapters are Isaiah’s representation of the Revelation of Jesus Christ that “God gave unto” Jesus, “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 wrote it “in a book, and” sent “it unto the seven churches.”
旌旗所宣告个信息，惟有当此信息安放勒阿拉法搭俄梅戛个语境当中，方能得着确立。继《以赛亚书》第四十章个此段引言之后，圣经当中关于上帝为阿拉法搭俄梅戛个最强有力、最直接个陈述，便连续若干章铺陈出来。此数章，正是以赛亚对耶稣基督之启示个表述；此启示乃是“上帝赐给”耶稣个，为着“将必要快快成就个事指示伊个众仆人”；“伊就差遣使者，晓谕伊个仆人约翰”，约翰便将其“写勒书上”，并“寄给七个教会”。
We will consider the following chapters of Isaiah in the next article.
下一篇文章裡，倷會來考察《以賽亞書》下列各章。
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 1:3.
有福个，是读此预言之言语个；也有福个，是听见并遵守其中所记载之事个；因为辰光近了。启示录 1:3。