The Midnight Cry message in the beginning ended at the opening of the investigative judgment, and the Midnight Cry message ends, at the opening of the executive judgment. The third woe of Islam brings judgment upon the United States for the passage of the Sunday law, and it represents a continuing and escalating judgment upon the entire world for their acceptance of their own Sunday law under the pressure of the civil persecuting power, represented by the ten kings who have committed fornication with Jezebel, the whore of Tyre.
起頭个半夜呼喊个信息，㑚调查审判开头辰光就结束；而半夜呼喊个信息，也㑚执行审判开头辰光结束。伊斯兰个第三样灾祸，为着礼拜日法案个通过，对美国施行审判；并且伊也表明，对全世界个审判还勒继续并且愈加加重，因为伊拉勒民事逼迫势力个压力底下，接受了伊拉自家个礼拜日法案。该种势力，就是同耶洗别——推罗个淫妇——行淫个十个王所代表个。
“As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.
「當美國──此宗教自由之邦──聯合教皇權，強逼良心，勉強眾人尊崇虛假个安息日辰光辰，普天下逐國个人民就要受引導，去效法伊。」《Testimonies》，第 6 卷，18 頁。
The Sunday law battle of the great controversy, is then fully engaged. Satan then appears to personate Christ.
到辰光，大争斗里向个礼拜日律法之战就完全开打了。撒但到辰光就显现，冒充基督。
“By the decree enforcing the institution of the Papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with Spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.” Testimonies, volume 5, 451.
“藉着一條強制奉行教皇制、違背上帝律法个法令，𠲎个國家就會徹底脫離公義。當新教伸出伊个手，越過鴻溝去捏牢羅馬權勢个手；當伊又越過深淵，去摎招魂術握手；當𠲎个國家受此三重聯合个影響，背棄伊作為一個新教並共和政體个憲法一切原則，並為傳播教皇制个謬妄搭迷惑預備道路个辰光，𠲎兜就會曉得，撒但奇異作為个時候已經來到，結局也近了。”《證言》第5卷，451。
National apostasy is followed by national ruin.
全國个背道，後頭必有全國个敗亡。
“The people of the United States have been a favored people; but when they restrict religious liberty, surrender Protestantism, and give countenance to popery, the measure of their guilt will be full, and ‘national apostasy’ will be registered in the books of heaven. The result of this apostasy will be national ruin.” Review and Herald, May 2, 1893.
「美利堅合眾國個人民曾經是蒙眷顧個人民；但是，當伊拉限制宗教自由，放棄更正教，並且扶助羅馬教，伊拉罪惡個分量就要滿了，『國家個背道』就要記錄勒天上個冊簿裡。種背道個結果，就會是國家個敗亡。」《Review and Herald》，1893年5月2號。
The foolish Laodicean Adventists join hands with the papal power and are overthrown while the other flock of Christ that is still in Babylon escapes the hand of the papacy.
愚昧个老底嘉复临信徒同教皇势力联手，结果遭推翻；而基督个另一群羊，尚且勒巴比伦里向个，倒逃脱了教皇权势个手。
He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.
伊也要进去荣耀之地，有许多国要倾覆；独有以下这些要脱离伊个手，就是以东、摩押，搭亚扪人中间个首领。Daniel 11:41.
Islam suddenly strikes the United States, as the seventh trumpet brings a judgment woe for the passage of the Sunday law.
伊斯蘭忽然擊打美國，正當第七枝號筒為着主日法案个通過帶來一場審判个災禍。
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，听见一位天使飞翔勒半天当中，用大声音讲：祸哉！祸哉！祸哉！住勒地上个人，因其余三个天使将要吹号个号声，要受祸了！启示录 8:13
The ensign that represents the two witnesses in Revelation eleven is then portrayed by John in Revelation chapter twelve as a woman clothed with the sun, and prophetically portrayed with the symbolism of the beginning and the end.
启示录第十一章里所代表两位见证者个面旗号，随后又拨约翰勒启示录第十二章里描写成功一个披着日头个妇人，并且用起头搭末了个象征，按预言个意思来表明伊。
And there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars: And she being with child cried, travailing in birth, and pained to be delivered. And there appeared another wonder in heaven; and behold a great red dragon, having seven heads and ten horns, and seven crowns upon his heads. And his tail drew the third part of the stars of heaven, and did cast them to the earth: and the dragon stood before the woman which was ready to be delivered, for to devour her child as soon as it was born. And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne. Revelation 12:1–5.
天浪显出一个大异象；有一个妇人，身披日头，脚踏月亮，头戴十二颗星个冠冕。伊有孕在身，临产喊叫，生产艰难，痛苦欲分娩。天浪又显出一个异象；看哪，有一条大红龙，有七个头、十只角，七个头浪各戴着冠冕。伊个尾巴拖拉天浪三分之一个星宿，摔到地浪。龙立勒那将要生产个妇人面前，等伊一生下孩子，就要吞吃伊个孩子。妇人生了一个男孩子，就是将来要用铁杖辖管万国个；伊个孩子被提到 神面前，到了伊个宝座那里。《启示录》12:1–5
She is standing upon the moon, and clothed with the sun. The moon is a reflection of the sun, and therefore prophetically typifies the sun. The twelve stars in her crown represent the twelve tribes of ancient Israel at the beginning of ancient Israel, which typify the twelve disciples at the end of ancient Israel. The twelve stars that are the twelve disciples at the end of ancient Israel, are also the twelve apostles at the beginning of modern Israel. They therefore typify the one hundred and forty-four thousand at the end of modern Israel, who are disciples and apostles. At the beginning of the history where the disciples represent both an ending of ancient Israel and the apostles the beginning of modern Israel, the woman who is the church, was pregnant with Christ. He is the “man child” who would be caught up to God after His death and resurrection.
伊立勒月亮之上，披着太阳。月亮是太阳个反映，所以从预言个意义上，伊乃是太阳个表号。伊冠冕里个十二粒星，代表古以色列起头辰光个十二个支派；而迭十二个支派，乃是古以色列末了辰光十二个门徒个预表。古以色列末了辰光个十二粒星，也就是十二个门徒，同时也是现代以色列起头辰光个十二使徒。所以，伊拉也预表现代以色列末了辰光个一十四万四千人；迭班人既是门徒，也是使徒。勒门徒表明古以色列个终结、使徒表明现代以色列个起头个历史开端里，作为教会个妇人，已经怀了基督。伊就是“男孩子”，要勒伊死脱并复活以后，被接到上帝那面去。
The woman therefore, also typifies the birth of the one hundred and forty-four thousand, who also ascend into heaven after being resurrected from the valley of death. Once they are in heaven, she would also give birth to another child, that represents the other flock that comes out of Babylon at the Sunday law.
故此，該婦人也預表那十四萬四千人个出生；佢拉也係從死亡之谷復活了後升到天浪去。等到佢拉一到天浪，婦人還要再生一個囝，預表佇主日法令之時從巴比倫出來个另外一群羊。
Before she travailed, she brought forth; before her pain came, she was delivered of a man child. Who hath heard such a thing? who hath seen such things? Shall the earth be made to bring forth in one day? or shall a nation be born at once? for as soon as Zion travailed, she brought forth her children. Shall I bring to the birth, and not cause to bring forth? saith the Lord: shall I cause to bring forth, and shut the womb? saith thy God. Isaiah 66:7–9.
伊未曾經產難，就生產了；伊疼痛未到，已經產下一個男嬰。箇樣个事體，阿曾聽見過？箇樣个景象，阿曾看見過？地方豈可一日之間生出來？一國豈可霎時間誕生？因為錫安一經產難，就生下了伊个兒女。我豈使人臨產，反不使伊生產麼？這是耶和華講个；我豈使人能生產，反又閉住子宮麼？這是儂个上帝講个。以賽亞書 66:7–9
In the time of the earth beast’s rule, a nation is born at once. That nation is the one hundred and forty-four thousand, for they are those who perfectly reflect the character of Christ. They are those typified by the “man child” Jesus. They are Isaiah’s “man child,” who is born before the woman goes into labor. The dead dry bones that the world rejoiced over when they were murdered by the beast from the bottomless pit, will be comforted in Jerusalem, and they will then rejoice with the woman who brings forth the “man child.” They are brought forth before she travails and then she travails and brings forth “her” other “children,” as the Gentiles then respond to the message of the third angel as a flowing river, as the message sweeps across the land as a tidal wave. They are born in a great crisis, representing her travail. The woman of Revelation twelve, essentially has twins. The first born are the one hundred and forty-four thousand who are identified as the first fruits, and the Gentiles as the great ingathering of the summertime harvest.
当到地兽掌权个辰光，一个国度一时就生出来哉。该个国度就是十四万四千人，因为伊拉就是格些完全反映基督品格个人。伊拉就是预表于“男孩子”耶稣个格些人。伊拉就是以赛亚所讲个“男孩子”，就是女人还未临产以先所生个。曾叫世界因伊拉被无底坑里上来个兽杀害而欢喜个枯干死骨，必要在耶路撒冷得着安慰；随后，伊拉要同生出“男孩子”个女人一同欢喜。伊拉是在她受产难以先被生出来个；随后她就经历产难，并且生出“她”其余个“儿女”，因为到该辰光，外邦人就像流动个江河一样回应第三位天使个信息；该信息扫过遍地，像海潮巨浪一般。伊拉是在大危机当中生出来个，该危机就代表她个产难。《启示录》第十二章个女人，从根本上讲，是生有双生子。头生个就是十四万四千人，伊拉被认明为初熟个果子；外邦人则是夏时收成里个大收聚。
Rejoice ye with Jerusalem, and be glad with her, all ye that love her: rejoice for joy with her, all ye that mourn for her: That ye may suck, and be satisfied with the breasts of her consolations; that ye may milk out, and be delighted with the abundance of her glory. For thus saith the Lord, Behold, I will extend peace to her like a river, and the glory of the Gentiles like a flowing stream: then shall ye suck, ye shall be borne upon her sides, and be dandled upon her knees. As one whom his mother comforteth, so will I comfort you; and ye shall be comforted in Jerusalem. And when ye see this, your heart shall rejoice, and your bones shall flourish like an herb: and the hand of the Lord shall be known toward his servants, and his indignation toward his enemies. Isaiah 66:10–14.
爾等愛耶路撒冷个，攏要同佢一淘歡喜，因佢來快樂；爾等為佢悲哀个，攏要同佢一淘大大歡欣。使爾等得以吮吸，且因佢安慰个奶而飽足；使爾等得以盡情吸取，且因佢榮耀个豐盛而喜樂。蓋主如此講：看哪，我要使平安臨到佢，像江河一樣；使列國个榮耀臨到佢，像漲溢个溪流一樣；到辰光爾等要吮吸，爾等要畀抱勒肋旁，畀人擱勒膝頭浪搖弄。人怎樣受母親安慰，我也要照樣安慰爾等；爾等也要勒耶路撒冷得着安慰。爾等看見這事个辰光，心就要歡喜；爾等个骨頭要像青草發旺；主个手要向佢个僕人顯明，佢个惱怒也要向佢个仇敵顯明。以賽亞書 66:10–14。
Those that “mourn” for Jerusalem are those that sigh and cry for the abominations done within her and who have been sealed, and they are sealed in advance of the Sunday law. We are now in the “closing work for the church,” which are the final moments of the sealing of the one hundred and forty-four thousand.
个些为耶路撒冷“哀恸”个，是为着城中所行个可憎之事叹息哭号、并且已经受了印记个人；伊拉受印记，是在星期日法令出台以前。阿拉现今正处勒“为教会个结束工作”当中，这就是十四万四千人受印记个最后辰光。
“The true people of God, who have the spirit of the work of the Lord and the salvation of souls at heart, will ever view sin in its real, sinful character. They will always be on the side of faithful and plain dealing with sins which easily beset the people of God. Especially in the closing work for the church, in the sealing time of the one hundred and forty-four thousand who are to stand without fault before the throne of God, will they feel most deeply the wrongs of God’s professed people. This is forcibly set forth by the prophet’s illustration of the last work under the figure of the men each having a slaughter weapon in his hand. One man among them was clothed with linen, with a writer’s inkhorn by his side. ‘And the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’” Testimonies, volume 3, 266.
“上帝真个子民，心里怀着主个圣工搭救灵魂个灵，常常会照罪个本来、罪恶个真性情来看罪。伊拉总归会站勒忠心、直白对付那些容易缠累上帝子民个罪个一边。尤其勒教会收尾个工作当中，也就是十四万四千人受印个辰光——伊拉要勒上帝宝座前站立，毫无瑕疵——伊拉会最深切地感受到上帝自称子民所行个错恶。先知拿最后个工作作比方，讲到各人手里拿着杀戮兵器个众人，就有力地把这层意思表明出来。伊拉中间有一个人，身穿细麻衣，腰边带着书记个墨盒。‘耶和华对伊讲：你要走遍城中，走遍耶路撒冷，在城中所行一切可憎之事而叹息哀哭个众人额角上画记号。’”《证言》第3卷，266页。
Those that “sigh and cry” are sealed before the destroying angels with the slaughter weapons go through the church, which is represented as Jerusalem.
凡是「唉聲嘆氣、哀哭呼號」个儕，會先受印記；然後執行殺戮兵器个毀滅天使，纔通過教會——該教會係用耶路撒冷來表徵个。
“The command is: ‘Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’ These sighing, crying ones had been holding forth the words of life; they had reproved, counseled, and entreated. Some who had been dishonoring God repented and humbled their hearts before Him. But the glory of the Lord had departed from Israel; although many still continued the forms of religion, His power and presence were lacking.
命令乃是：「走過城中，走過耶路撒冷城中，給那些因城中所行一切可憎之事而歎息哀哭之人，額上畫一記號。」這些歎息哀哭個人，向來一直傳講生命之道；伊拉曾責備、勸戒，也懇求。有人先前羞辱上帝，後來悔改，佇伊面前謙卑己心。但主個榮光已經離開以色列；雖然許多人仍舊持守宗教個儀式，伊個權能同臨在卻已經缺少。
“In the time when His wrath shall go forth in judgments, these humble, devoted followers of Christ will be distinguished from the rest of the world by their soul anguish, which is expressed in lamentation and weeping, reproofs and warnings. While others try to throw a cloak over the existing evil, and excuse the great wickedness everywhere prevalent, those who have a zeal for God’s honor and a love for souls will not hold their peace to obtain favor of any. Their righteous souls are vexed day by day with the unholy works and conversation of the unrighteous. They are powerless to stop the rushing torrent of iniquity, and hence they are filled with grief and alarm. They mourn before God to see religion despised in the very homes of those who have had great light. They lament and afflict their souls because pride, avarice, selfishness, and deception of almost every kind are in the church. The Spirit of God, which prompts to reproof, is trampled underfoot, while the servants of Satan triumph. God is dishonored, the truth made of none effect.
“當伊个忿怒藉著審判發出个辰光，這些謙卑、虔誠跟從基督个人，會因著靈魂个憂傷，對全世界其餘个人顯出分別；這種憂傷表現勒哀歎跟哭泣、責備跟警告之中。當別人想要用一件外衣遮蓋現存个罪惡，替到處盛行个重大邪惡尋藉口个辰光，那些對上帝个尊榮有熱心、對靈魂有愛个人，決不會為著得著任何人个歡心就閉口無聲。伊拉公義个心靈，因著不義之人个不聖潔行為跟言語，日日受著煩擾。伊拉無力止住罪孽奔流个狂濤，因此心裡充滿悲傷跟驚惶。伊拉喺上帝面前哀痛，因為看見宗教竟然喺那些曾經得著大光之人个家中也受著藐視。伊拉悲歎，並使自己个心靈受苦，因為驕傲、貪婪、自私，以及幾乎各樣个詭詐，都喺教會裡。催促人去責備个上帝之靈被踐踏喺腳底下，而撒但个僕人倒反得勝。上帝受著羞辱，真理也被弄到全無功效。”
“The class who do not feel grieved over their own spiritual declension, nor mourn over the sins of others, will be left without the seal of God. The Lord commissions His messengers, the men with slaughtering weapons in their hands: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.
「凡對自家靈性个衰退弗覺憂傷，也弗為別人个罪惡哀慟个人，終必留得無上帝个印記。主吩咐伊个使者，就是手裏拿殺戮兵器个人：『儂等隨伊經過城中去擊殺；儂个目弗可顧惜，也弗可憐恤：總要將老个、少个、處女、嬰孩並婦女，盡都殺滅；只是凡有記號个人，儂等總弗可挨近；並且愛從我个聖所起首。』於是伊拉就從殿前个老年人起首。」
“Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.” Testimonies, volume 5, 210, 211.
“阿拉勒看见，教会——主个圣所——是头一个感受到上帝烈怒打击个。该些古老个人，就是上帝曾赐拨伊拉大光、并且立伊拉做看守百姓属灵利益个人，已经辜负了伊拉个托付。伊拉采取了个立场，就是讲：阿拉勿必像从前日脚一样，指望神迹搭上帝权能显著个彰显。辰光已经变了。该些话坚固了伊拉个勿信，伊拉就讲：主既勿会降福，也勿会降祸。伊太过慈悲，勿会用审判临到伊个百姓。故此，“平安稳妥”就成了该些人个呼声；该些人再也勿会扬起伊拉个声音像号筒一样，向上帝个百姓指出伊拉个过犯，向雅各家指出伊拉个罪恶。该些哑巴狗，勿肯吠叫个，正是感受到被触怒之上帝公义报应个一班人。男人、少女搭小囡，一道灭亡。”《证言》第五卷，210，211。
Isaiah forty begins by employing the symbolism of a doubling, which is a prophetic marker of the Midnight Cry message that is a second message that unites with the message of the fall of Babylon. The fall of Babylon is doubled when it is expressed prophetically. The phrase is “Babylon is fallen, is fallen.”
《以賽亞書》第四十章起首就採用了一種加倍個象徵，箇種象徵係午夜呼聲信息個預言記號；午夜呼聲信息係第二道信息，並且會佮巴比倫傾倒個信息聯合起來。巴比倫個傾倒，當其以預言方式表達辰光，係加倍個。原文个語句係：「巴比倫傾倒了，傾倒了。」
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. Revelation 14:8.
还有一位天使随后讲：「巴比伦倾倒了，倾倒了！该个大城倾倒了；因为伊用淫乱激起个忿怒之酒，叫万国都喝了。」启示录 14:8
There are two biblical falls of literal Babylon, and there are two biblical falls of spiritual Babylon. Together they represent four historical witnesses which identify the prophetic characteristics of Babylon’s fall.
《圣经》里向个实在个巴比伦有两度倾倒，灵性个巴比伦也有两度倾倒。合拢来，伊拉代表四个历史见证，用来指明巴比伦倾倒个预言性特征。
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. Revelation 18:2.
伊搭用大聲力力喊講：大巴比倫傾倒了，傾倒了，變做魔鬼个住處、各樣污穢之靈个巢穴，並各樣污穢可憎之鳥个籠。啟示錄 18:2。
Literal Babylon fell as Babel in the time of Nimrod, and literal Babylon also fell in the time of Belshazzar. Spiritual Babylon fell in 1798, and its final fall is repeatedly illustrated in the Scriptures. For this reason, the message of the fall of Babylon contains the prophetic symbolism of the doubling. With Babylon’s fall there is a doubling, but there are also two other primary prophetic reasons for the phenomenon of doubling.
字面个巴比伦勒宁录个辰光作巴别坍下去，字面个巴比伦也勒伯沙撒个辰光坍下去。属灵个巴比伦勒1798年坍下去，而伊末后个坍下去勒《圣经》里向一再地显明。为着迭个缘故，巴比伦坍下去个信息含有预言里加倍个象征。巴比伦个坍下去里向有加倍，不过，关于迭种加倍个现象，也还有另外两个主要个预言性缘由。
The second reason is that as a message it represents a message that is joined by a second message. It represents two messages. There are other significant truths associated with the meaning and structure of the second angel’s message, but we are simply noting that Isaiah’s final prophetic narrative that begins in chapter forty, begins with the doubling of the symbol of the Comforter, which Christ promised to provide His people, while he tarried in the heavenly sanctuary.
第二個理由是：佢作為一個信息，表明一個信息會畀第二個信息連接起來。佢所代表个，是兩個信息。關於第二位天使信息个含義同結構，還有別樣重要个真理相聯繫；不過我儕此地單單指出：以賽亞自第四十章開始个末後先知性敘事，一開頭就以「安慰者」此象徵个重複加倍為始；此「安慰者」乃基督在天上聖所停留其間，所應許要賜畀佢百姓个。
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. Isaiah 40:1, 2.
“安慰罢，安慰罢我个百姓，”恁个 神讲。“着对耶路撒冷讲安慰个话，向伊呼喊，讲伊个争战已经完结，伊个罪孽已经蒙赦；因为伊为着自家一切个罪，从耶和华手里已经受了加倍。”以赛亚书 40:1, 2
There is no other passage in the Bible that speaks more specifically concerning the element of Christ’s character as the Alpha and Omega, as the passage in Isaiah forty to the end of the book. As the Alpha and Omega, Christ places the signature of His name as Alpha and Omega upon this passage, for when you get to the end of Isaiah, he once again refers to the Comforter, for Christ is the Word, and He is the beginning and ending.
《圣经》里向末有别样一段经文，较《以赛亚书》第四十章直到全书末了，更具体地论着基督品格里阿拉法与俄梅戛个元素。基督作为阿拉法与俄梅戛，将伊名字阿拉法与俄梅戛个签名按勒该段经文之上；因为侬读到《以赛亚书》个末了辰光，伊又一遍提起保惠师；盖因基督就是道，伊也是起初，也是末了。
Thus saith the Lord, The heaven is my throne, and the earth is my footstool: where is the house that ye build unto me? and where is the place of my rest? For all those things hath mine hand made, and all those things have been, saith the Lord: but to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word. He that killeth an ox is as if he slew a man; he that sacrificeth a lamb, as if he cut off a dog’s neck; he that offereth an oblation, as if he offered swine’s blood; he that burneth incense, as if he blessed an idol. Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before mine eyes, and chose that in which I delighted not. Isaiah 66:1–4.
主恁讲：天是我个宝座，地是我个脚凳；尔等替我造个是啥屋？我安歇个所在又勒啥地方？因为这一切侪是我个手所造，这一切也就这样有了，主讲：不过我所看顾个，是贫穷、心灵痛悔、又因我个话发抖个人。杀牛个，像杀人一样；献羊作祭个，像斩断狗颈项一样；献供物个，像献猪血一样；烧香个，像祝福偶像一样。是个，伊拉拣选了自家个道路，伊拉个心灵欢喜伊拉个可憎之事。我也要拣选伊拉个迷惑，拿伊拉所怕个临到伊拉；因为我呼召个辰光，无人答应；我讲话个辰光，伊拉勿听；反转勒我眼前行恶，拣选我所勿喜悦个事。以赛亚书 66:1–4。
The question is raised concerning what house did God’s people build for Him? Did they raise Peter’s spiritual house or the synagogue of Satan? God identifies that the house that He built, is made up of those that are of a “poor and of a contrite spirit, and” those who “trembleth at” God’s “word.” He contrasts those who tremble at His word with another class that offer unclean offerings, who have chosen their own way. Those of the class that are offering unclean offerings will find as did the Jews, that their house is to be left to them desolate.
人提出箇樁問題：上帝个子民替伊造个，究竟是啥物樣个屋？伊拉是立起彼得个靈宮，抑是撒但个會堂？上帝指出，伊所建造个屋，係由「心靈貧窮、痛悔」个以及對伊个「話」會「戰兢」个人所組成。伊將凡對伊个話戰兢个人，對比另外一等獻上污穢祭物、揀選自家道路个人。凡屬於獻上污穢祭物箇一等个人，末後會像猶太人一樣，發見伊拉个屋要留給伊拉，成為荒涼。
All the prophets speak of the end of the world, and this is an illustration of the distinction between the wise, who tremble at His Word, and the foolish that are offering abominations to God, abominations that their souls delight in. For this reason, God will choose the delusions for the foolish Laodicean virgins, which is the delusion which the apostle Paul identifies is brought about for accepting a “lie.”
众申言者侪讲着世界个末了；此乃一个图样，显明智慧人——就是因伊个话语而战兢个——搭愚拙人之间个分别；后者正向上帝献上可憎恶个事，就是伊拉心里所喜悦个可憎恶事。为着此个缘故，上帝要为愚拙个老底嘉童女拣选迷惑；此种迷惑，正是使徒保罗所指明、因领受“虚谎”而临到个迷惑。
The “lie” is a specific symbol in Adventism’s history, and it was accepted by the builders in 1863, and built upon throughout Advent history. It was a lie that produced a false foundation, and they there began to erect a counterfeit false temple. Their work of counterfeiting the true temple continues until “the last days.” Isaiah places the context of chapter sixty-six within the separation of the wise and foolish virgins. Isaiah is identifying the prophetic history that he marked in the first verse of Isaiah forty when Christ promised to send the Comforter three and a half symbolic days after the disappointment of July 18, 2020.
個「謊言」係復臨運動歷史當中一個特定個表號，伊拉 1863 年俾建造的人所接受，並且喺整個復臨歷史當中一直建築喺其上。個係一個產生假根基個謊言，佢拉就喺該搭辰光開始豎起一座仿冒個假聖殿。佢拉仿冒真聖殿個工作，一直延續到「末後個日子」。以賽亞將第六十六章個背景，安放喺聰明童女同愚拙童女分開個情境當中。以賽亞所指明個，正係佢喺《以賽亞書》第四十章第一節所標出個預言歷史；喺該搭，基督曾應許，要喺 2020 年 7 月 18 日個失望之後，三個半象徵性個日子差遣保惠師。
Hear the word of the Lord, ye that tremble at his word; Your brethren that hated you, that cast you out for my name’s sake, said, Let the Lord be glorified: but he shall appear to your joy, and they shall be ashamed. A voice of noise from the city, a voice from the temple, a voice of the Lord that rendereth recompence to his enemies. Isaiah 66:5, 6.
儂等因伊个话而战兢个啊，著听耶和华个话：儂等个弟兄，为着我个名恨恶儂等、赶逐儂等个，曾讲：「愿耶和华得着荣耀。」然则伊必要显现，使儂等欢喜；彼等却必要蒙羞。听啊，有喧嚷个声音出于城中，有声音出于殿中，有耶和华个声音，向伊个仇敌施行报应。以赛亚书66:5、6
From 1798 to 1844, in the movement of the Millerites, the Lord erected a spiritual temple that, as the messenger of the covenant He came suddenly unto in 1844. The Lord erects a spiritual temple in the movement of the one hundred and forty-four thousand, that He might suddenly come and enter into covenant with that temple. Peter, in his first epistle, chapter two calls that temple a “spiritual house.” Those that “hear the word of the Lord” are those that John in the Revelation refers to when he says those that hear are “blessed.” They are the ensign, for the ensign is made up of “the outcasts of Israel.” The foolish Laodiceans will be ashamed when the Lord glorifies Himself in the Philadelphians who tremble at His Word, and His Word is “truth.”
自一七九八年至一八四四年，喺米勒派个运动当中，主建立了一座属灵个圣殿；一八四四年，伊作为立约个使者，忽然来到仔这座圣殿里向。主喺十四万四千人个运动当中，也建立一座属灵个圣殿，为着伊好忽然来到，并与这座圣殿立约。彼得喺伊个第一封书信第二章里，称这座圣殿为“属灵个房屋”。凡“听见主个话”个人，就系约翰喺《启示录》里所讲“有福”个听见个人。伊拉就系大旗，因为这面大旗乃系由“以色列个赶逐者”所组成。愚拙个老底嘉人，到主喺那些因伊个话而战兢个非拉铁非人身上荣耀伊自家个时候，就要蒙羞；而伊个话就系“真理”。
The three voices that are heard during the period when the wise and foolish are being separated from the other class, comes from “the city,” from “the temple” and from “the Lord that renders recompense.” The first “voice” from the city is “a voice of noise,” and the “noise” is the arrival of the Comforter that comes suddenly.
當聰明个搭愚拙个正從另一般人當中分別出來个辰光，所聽見个三種聲音，乃是從「城裏」、從「聖殿裏」，並從「施行報應个主」而來。頭一種從城裏來个「聲音」乃是「喧嚷个聲音」，而此個「喧嚷」就是保惠師个來到，是忽然臨到个。
And when the day of Pentecost was fully come, they were all with one accord in one place. And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. Acts 2:1-3.
到咾五旬節个日子滿咾个辰光，伊拉攏同心合意聚集勒一埭。忽然，對天浪有響聲落來，好像一陣大風猛吹，充滿咾伊拉所坐个全屋。又有分開个舌頭顯現畀伊拉看，形狀像火一樣，落勒伊拉逐個人个頭浪。使徒行傳 2:1-3
The word translated as “sound” in Acts chapter two, verse two, means a “noise,” and a “rumor.” A “rumor,” is a prophecy. The “sound” or “noise” that comes from “the city” is represented by “a mighty wind.” The “voice of noise from the city,” is the “rumor” or prophetic message of Islam that marks the arrival of the Comforter in the valley of dry bones that were slain in “the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified.”
《使徒行传》第二章第二节里译作“响声”个字，意思是“声响”，也可是“风声”。“风声”就是预言。弗“城里”发出个“响声”或者“声响”，用“一阵大风”来表明。“从城里来个喧嚷之声”，就是伊斯兰个“风声”或者先知性个信息；这标明保惠师来到枯骨个山谷，就是许多骨头曾经弗“那大城个街上”被杀之所在；“这城按着灵意叫所多玛，又叫埃及，也就是我主钉十字架个地方。”
In chapter forty of Isaiah, the “voice” that was to prepare the way for “the messenger of the covenant,” asked what message he should “cry.” He was told to “cry” the message of Islam. In Acts the “sound” that filled Peter’s spiritual “house” was a “rushing mighty wind,” which in Ezekiel thirty-seven, came from the four winds of Islam.
在《以賽亞書》第四十章裡，該個奉命為「盟約个使者」預備道路个「聲音」，問伊應當「呼喊」啥個信息。伊受吩咐，要「呼喊」伊斯蘭个信息。在《使徒行傳》裡，充滿彼得屬靈「房屋」个「響聲」，乃是「一陣大風猛然颳來」，而箇在《以西結書》第三十七章裡，乃是出自伊斯蘭个四方風。
A voice of noise from the city, a voice from the temple, a voice of the Lord that rendereth recompence to his enemies. Isaiah 66:6.
城里有喧哗个声音，殿里有个声音，乃是耶和华个声音，向伊个仇敌施行报应。以赛亚书 66:6。
From the street where our Lord was crucified the Comforter first informs the “voice” of the one who cries in the wilderness, what the message is to be. Then the mighty army that is the temple that has been erected, as typified in the beginning movement from 1798 to 1844, swells the cry. The movement of the mighty army as they proclaim the cry of Islam leads to the third “voice” identifying God’s voice of the judgment upon the United States for the passage of the Sunday law. It is there that the Lord renders recompense. The three voices are governed within the structure of the hidden history of the seven thunders, which represents the beginning, middle and ending letters of the Hebrew word that was created by the Wonderful Linguist and is translated as “truth”. You cannot make this stuff up!
自我等主受钉十字架个街路起，保惠师先向阿个勒野里喊个“声音”指明，伊所传个信息应当是啥。随后，阿支已被建立个圣殿——即起初一段运动，自1798年到1844年所预表个大能军队——就使此呼声愈加高涨。大能军队个运动，当伊拉宣告伊斯兰个呼声辰光，便引到第三个“声音”，指出因通过星期日法，美国所受上帝审判之声。就在阿里，主施行报应。此三重声音，乃受七雷隐秘历史之结构所统摄；七雷所代表个，是阿位奇妙语言学家所创造、并译作“真理”个希伯来词之起头、中间并末后个字母。此等事实，决非人所能凭空捏造！
In agreement with the prophetic history we have been identifying, Isaiah then addresses the birth of a nation.
照咱拉一直所辨认个预言历史，以赛亚接下来就讲着一个国度个诞生。
Before she travailed, she brought forth; before her pain came, she was delivered of a man child. Who hath heard such a thing? who hath seen such things? Shall the earth be made to bring forth in one day? or shall a nation be born at once? for as soon as Zion travailed, she brought forth her children. Shall I bring to the birth, and not cause to bring forth? saith the Lord: shall I cause to bring forth, and shut the womb? saith thy God. Isaiah 66:7–9.
伊未經劬勞，就生產；伊個疼痛未到，就生下一个男孩。曾有啥人聽見過這樣个事？曾有啥人看見過這樣个事？地豈能一日之內就生產麼？一國豈能一時之間就生出來麼？因為錫安一經劬勞，就生下伊个兒女。耶和華講：我豈是使人臨產，反不使伊生產个麼？爾个上帝講：我豈是使人能生產，反轉閉住子宮个麼？以賽亞書 66:7–9
The nation that is born before the woman travails was recently in the street, dead and dry while the whole world rejoiced over her circumstances. But when the two witnesses stood, those who had been rejoicing in their death were afraid. Once the dead dry slain bodies stand up as a nation, all that love Jerusalem will then rejoice with her. Those that love Jerusalem include not only the nation of the one hundred and forty-four thousand, but also God’s other flock that are then called out of Babylon. The resurrection from the disappointment of July 18, 2020, is accomplished by the arrival of the Comforter, which will make the dead dry “bones” “flourish like an herb.”
婦人生產之先所生个國，近來曾倒勒街路浪，死脫枯乾；當全世界因伊个景況而歡喜个辰光，及至兩个見證人立起來，彼些曾因伊儂个死而歡喜个人就驚惶了。及至彼些死脫、枯乾、被殺个身體作為一個國家立起來，一切愛耶路撒冷个人就要同伊一淘歡喜。愛耶路撒冷个，勿單包括一十四萬四千所成个國，也包括上帝另外个羊群，就是彼時對巴比倫受召出來个。對2020年7月18號失望之中个復活，乃是藉著保惠師个來到來成就；伊要叫死脫枯乾个「骨頭」「興旺像草木」。
Rejoice ye with Jerusalem, and be glad with her, all ye that love her: rejoice for joy with her, all ye that mourn for her: That ye may suck, and be satisfied with the breasts of her consolations; that ye may milk out, and be delighted with the abundance of her glory. For thus saith the Lord, Behold, I will extend peace to her like a river, and the glory of the Gentiles like a flowing stream: then shall ye suck, ye shall be borne upon her sides, and be dandled upon her knees. As one whom his mother comforteth, so will I comfort you; and ye shall be comforted in Jerusalem. And when ye see this, your heart shall rejoice, and your bones shall flourish like an herb: and the hand of the Lord shall be known toward his servants, and his indignation toward his enemies. Isaiah 66:10–14.
爾等愛耶路撒冷個人，攏要同伊一淘歡喜，為伊快樂；爾等為伊悲哀個人，攏要同伊一淘大大歡喜：好叫爾等會吮伊安慰個乳房，得著飽足；好叫爾等會挨奶，因著伊榮耀個豐盛來歡暢。因為主按呢講：看哪，我欲互平安臨到伊，親像江河；互列國個榮耀臨到伊，親像湧流個溪澗：到辰光爾等會吮奶，會互人抱佇脅下，佇膝頂受撫弄。人个阿母怎樣安慰伊个囝，我也欲按呢安慰爾等；爾等也會佇耶路撒冷得著安慰。爾等看見這个，就心裡歡喜；爾等个骨頭會親像青草發旺：主个手欲顯明向伊个僕人；伊个惱怒欲顯明向伊个仇敵。以賽亞書 66:10–14。
The Alpha and Omega places the ending of Isaiah’s last narrative right where it started in the beginning, with the identification of the arrival of the Comforter. And as is always the case, with every message that represents the Elijah message, it is placed within the context of the Lord striking the earth with a curse.
阿尔法搭欧米伽将以赛亚末后一段叙述个结尾，安放勒佢起首辰光所开始个所在，就是认明安慰者个来到。并且一如向来凡一切代表以利亚信息个信息，侪摆勒主以咒诅击打大地个背景当中。
For, behold, the Lord will come with fire, and with his chariots like a whirlwind, to render his anger with fury, and his rebuke with flames of fire. For by fire and by his sword will the Lord plead with all flesh: and the slain of the Lord shall be many. They that sanctify themselves, and purify themselves in the gardens behind one tree in the midst, eating swine’s flesh, and the abomination, and the mouse, shall be consumed together, saith the Lord. For I know their works and their thoughts: it shall come, that I will gather all nations and tongues; and they shall come, and see my glory. Isaiah 66:15–18.
因为，看哪，主必带牢火降临，佢个车辇好像旋风，为要用烈怒施行佢个忿怒，用火焰发出佢个斥责。因为主必用火同佢个刀审判凡有血气个；主所杀戮个必多。那些分别自己为圣、洁净自己，在园子里，随从当中一棵树后头个，吃猪肉并可憎之物同老鼠个，伊拉必一同灭绝；这是主讲个。因为伊晓得伊拉个行为同伊拉个意念；时候将到，我要聚集万国万方；伊拉必来，看见我个荣耀。以赛亚书 66:15–18。
The foolish Laodicean Adventists that are behind the “tree” of the knowledge of good and evil that is “in the midst” of “the garden” of Eden, profess to be sanctifying and purifying themselves, while they are actually eating the unclean doctrines of Babylon, and hiding as did Adam and Eve because of the sins they loved too much to surrender. They shall be consumed with all the other nations. They are contrasted with the wise who will be a “sign.” The “sign” is the “ensign,” which represents the Sabbath, which is the sign of the Lord thy God that actually sanctifies His people.
戇直个老底嘉复临信徒，伊拉蹲勒伊甸“园子”个“当中”那棵善恶知识个“树”后头，自称自家勒成圣、勒洁净，其实伊拉却勒吃巴比伦个污秽道理；又因为舍勿得放下、爱得忒深个罪，像亚当搭夏娃一样躲藏起来。伊拉必要同其余万国一道被灭尽。伊拉搭智慧个人成了鲜明个对照；智慧个人要成为一个“记号”。这“记号”就是“旗号”，所表明个就是安息日；安息日乃是耶和华—尔上帝个记号，真正使祂子民成圣。
Wherefore the children of Israel shall keep the sabbath, to observe the sabbath throughout their generations, for a perpetual covenant. It is a sign between me and the children of Israel for ever: for in six days the Lord made heaven and earth, and on the seventh day he rested, and was refreshed. Exodus 31:16, 17.
所以，以色列子民應當守安息日，世世代代謹守安息日，作爲永遠个約。該是我搭以色列子民之間永遠个記號；因爲耶和華六日之內創造天地，到第七日便歇了工，得了安舒。出埃及記 31:16, 17.
The wise are not hiding behind a tree of profession, they are lifted up as an ensign, presenting the glory of God in the final scenes of the great controversy. His glory is His character, and the element of His character that they represent to the world is Alpha and Omega, the beginning and ending, the first and last which is represented as “Truth.”
有智慧个人并呒没藏勒一棵职业个树后头；伊拉倒是得着高举，做成功旌旗，勒大争战末后个场景当中彰显上帝个荣耀。伊个荣耀就是伊个品格；而伊拉向世界所表明个、属于伊品格个要素，就是阿尔法搭俄梅嘎，元初搭终末，首先搭末后；此要素就系用“真理”来表示个。
And I will set a sign among them, and I will send those that escape of them unto the nations, to Tarshish, Pul, and Lud, that draw the bow, to Tubal, and Javan, to the isles afar off, that have not heard my fame, neither have seen my glory; and they shall declare my glory among the Gentiles. And they shall bring all your brethren for an offering unto the Lord out of all nations upon horses, and in chariots, and in litters, and upon mules, and upon swift beasts, to my holy mountain Jerusalem, saith the Lord, as the children of Israel bring an offering in a clean vessel into the house of the Lord. And I will also take of them for priests and for Levites, saith the Lord. For as the new heavens and the new earth, which I will make, shall remain before me, saith the Lord, so shall your seed and your name remain. And it shall come to pass, that from one new moon to another, and from one sabbath to another, shall all flesh come to worship before me, saith the Lord. And they shall go forth, and look upon the carcases of the men that have transgressed against me: for their worm shall not die, neither shall their fire be quenched; and they shall be an abhorring unto all flesh. Isaiah 66:16–24.
我也要㧻伊拉里头设立一个记号，差遣伊拉里逃脱个人，到列国去：到他施、弗、路德，就是拉弓个；到土巴、雅完；到远方个海岛，就是弗曾听见我名声、也弗曾看见我荣耀个所在；伊拉要㧻外邦人中间传扬我个荣耀。伊拉也要从万国之中，将恁个众弟兄当作供物献与耶和华；或骑马，或坐车，或坐轿，或骑骡子，或骑快走个牲口，送到我个圣山耶路撒冷，耶和华讲，好像以色列子民拿洁净个器皿，将供物送进耶和华个殿一样。我也要从伊拉中间取人为祭司，为利未人；这是耶和华讲个。 耶和华讲：我所要造个新天新地，怎样常存㧻我面前，恁个后裔并恁个名，也要照样常存。并且将来，从一个月朔到另一个月朔，从一个安息日到另一个安息日，凡有血气个，都要来㧻我面前下拜；这是耶和华讲个。 伊拉必出去观看那些悖逆我个人个尸首；因为伊拉个虫弗会死，伊拉个火也弗会熄灭；伊拉必成为凡有血气个所憎恶个。以赛亚书 66:16–24。
Isaiah’s final prophetic narrative begins with the arrival of the Comforter in July of 2023, and the narrative ends right where it started. It arrives in the hidden history of the seven thunders that is unsealed just before probation closes. It identifies the repetition of the Millerite movement at the beginning with the history of the movement of the one hundred and forty-four thousand at the end. It represents the message of the curse that accompanies the Elijah message as the message of Islam’s prophetic work of angering the nations as it is employed by the Lord to bring judgment ‘first’ upon the United States for a Sunday law, and ‘last’ upon the entire world, for the same rebellion.
以賽亞最後个預言敘事，起首於二〇二三年七月安慰者个來臨，而其敘事个終結，正落勒其所起頭之處。伊來到恩典時期將近關閉之前方得開啟个七雷隱密歷史當中。伊指明，起頭米勒派運動个重演，與末後一百四十四千人運動个歷史相互對應。伊表明，那伴隨以利亞信息个咒詛信息，就是伊斯蘭預言性工作之信息；主運用此工作激怒列國，先因星期日法案向美國施行審判，末後又因同樣个悖逆向全世界施行審判。
We will continue our consideration of Isaiah’s last narrative in the next article.
阿拉将会勒下一篇文章里继续考察以赛亚末后一段叙事。