The generation that witnessed the arrival of the third woe, on September 11, 2001 is the last generation of earth’s history. The passage from Ezekiel which confirms this truth was understood by the Millerites as directly connected with the parable of the ten virgins, and therefore Habakkuk chapter two. In that history, the vision of Habakkuk chapter two, that would “no longer tarry,” and which was fulfilled on October 22, 1844, prefigured the soon-coming Sunday law in the United States. But Ezekiel’s prediction of the vision that would no longer be prolonged is perfectly fulfilled in the history of the sealing of the one hundred and forty-four thousand, which began with the arrival of the third woe, on September 11, 2001.
見證第三個災禍於2001年9月11日來臨嘅嗰一代，乃係地上歷史最後嘅一代。證實呢個真理嘅以西結書經文，曾被米勒派理解為同十童女嘅比喻直接相連，因此亦同哈巴谷書第二章相連。喺嗰段歷史當中，哈巴谷書第二章所講、必「不再遲延」嘅異象，並且喺1844年10月22日應驗，乃係預表美國即將來臨嘅星期日法案。然而，以西結所預言嗰個不再延長嘅異象，卻係喺十四萬四千人受印嘅歷史當中得到完全應驗；而呢段歷史，係隨住第三個災禍於2001年9月11日來臨而開始嘅。
And the word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision. For there shall be no more any vain vision nor flattering divination within the house of Israel. For I am the Lord: I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged: for in your days, O rebellious house, will I say the word, and will perform it, saith the Lord God. Again the word of the Lord came to me, saying, Son of man, behold, they of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord God. Ezekiel 12:21–28.
耶和華的話又臨到我，說：「人子啊，在以色列地，你們有這甚麼俗語，說：『日子遲延，一切異象都落空』呢？所以你要對他們說，主耶和華如此說：我必使這俗語止息，以色列中必不再用這俗語；你卻要對他們說：『日子臨近，一切異象的應驗也臨近了。』因為在以色列家中，必不再有虛假的異象和諂媚人的占卜。因為我是耶和華；我所說的，必定成就，我所說的話必不再遲延。悖逆之家啊，就在你們的日子，我要說這話，也必成就，這是主耶和華說的。」 耶和華的話再臨到我，說：「人子啊，看哪，以色列家的人說：『他所見的異象，是關乎許多日子以後的事；他所說的預言，是指着遙遠的時代。』所以你要對他們說，主耶和華如此說：我的話必不再有一句遲延；我所說的話，必定成就。這是主耶和華說的。」以西結書 12:21–28
All the prophets speak of the last days, and the “vain vision” and “flattering divination” “within the house of Israel,” is the counterfeit latter rain, a “peace and safety” message, which argues that “the vision that he seeth is for many days to come, and he prophesieth of the times that are far off.” This is the “debate” of Habakkuk, for those who present the “vain vision,” argue against “the vision he seeth”. They claim that “The vision that he seeth is for many days to come, and he prophesieth of the times that are far off.” The messengers of the peace and safety message claim, “the days are prolonged, and every vision faileth,” after all did not he predict July 18, 2020? The messengers of the “vain vision” are also identified by Ezekiel in the first two verses of the chapter.
眾先知都講論末後的日子；而喺「以色列家中」嘅「虛假異象」同「諂媚占卜」，就係冒牌嘅晚雨，即係一個「平安穩妥」嘅信息；呢個信息辯稱：「他所見的異象，是關乎許多日子以後；他所說預言，是指着甚遠的時候。」呢個就係哈巴谷所講嘅「爭辯」，因為嗰啲提出「虛假異象」嘅人，乃係反對「他所見的異象」。佢哋聲稱：「他所見的異象，是關乎許多日子以後；他所說預言，是指着甚遠的時候。」傳講平安穩妥信息嘅使者聲稱：「日子遲延；一切異象都落了空」；畢竟，唔係佢曾經預言 2020 年 7 月 18 日嗎？而「虛假異象」嘅使者，喺本章頭兩節當中，亦都被以西結指出。
The word of the Lord also came unto me, saying, Son of man, thou dwellest in the midst of a rebellious house, which have eyes to see, and see not; they have ears to hear, and hear not: for they are a rebellious house. Ezekiel 12:1, 2.
耶和華的話又臨到我，說：「人子啊，你住在悖逆之家中；他們有眼可以看，卻看不見；有耳可以聽，卻聽不見；因為他們是悖逆之家。」以西結書 12:1, 2
The prophets all agree with each other, and all speak of the last days, and when Christ addressed the quibbling Jews in the history of His ministry He quoted Isaiah to identify the quibbling Jews who were then being divorced from God, as having eyes to see, yet seeing not, and ears to hear, yet hearing not. Now as then, Ezekiel is addressing Laodicean Adventism’s scornful men, the quibbling Jews of our day, who propose a peace and safety message in opposition to the message of the latter rain. Jesus was governed by the rules He placed into His Word, so His predictions are also addressing the last days more specifically than the days in which he addressed the quibbling Jews.
眾先知彼此一致，所講論的全都是末後的日子。當基督在祂傳道歷史中對那些好爭辯的猶太人說話時，祂引用以賽亞的話，指出那些當時正被神休棄的好爭辯之猶太人，是有眼可以看，卻看不見；有耳可以聽，卻聽不見。正如今時如同當日，以西結所對付的，乃是老底嘉復臨信仰中那些譏誚的人，就是我們這個時代好爭辯的猶太人；他們所提倡的是一個「平安穩妥」的信息，與晚雨的信息相敵對。耶穌乃是受祂自己放在祂聖言中的規則所約束，因此，祂的預言所針對的，也比祂當年對那些好爭辯的猶太人說話之日子，更具體地指向末後的日子。
Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes and hear with their ears, and should understand with their heart, and should be converted, and I should heal them. But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Matthew 13:13–17.
所以我用比喻對他們說，因為他們看也看不見，聽也聽不見，也不明白。以賽亞的預言在他們身上應驗了，說：你們聽是要聽見，卻不明白；看是要看見，卻不曉得。因為這百姓心裏剛硬，耳朵發沉，眼睛閉着；恐怕他們眼睛看見，耳朵聽見，心裏明白，回轉過來，我就醫治他們。但你們的眼睛是有福的，因為看見了；你們的耳朵也是有福的，因為聽見了。我實在告訴你們，從前有許多先知和義人要看你們所看的，卻沒有看見；要聽你們所聽的，卻沒有聽見。馬太福音 13:13–17。
The phenomenon of a people who hear, yet don’t hear, and see, but don’t see, is the characteristic of a former people of God who are in the process of being passed by. That prophetic phenomenon is a fulfillment of Isaiah’s prophecy of such a situation. As with all prophets, Isaiah, along with Christ, is speaking of the last days.
一班人聽見，卻不聽見；看見，卻不看見；呢種現象，乃係一群前神子民之特徵，佢哋正處於被越過嘅過程之中。呢一種先知性現象，正係應驗以賽亞對此等情況嘅預言。正如所有先知一樣，以賽亞同基督所講嘅，乃係末後嘅日子。
In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. And the posts of the door moved at the voice of him that cried, and the house was filled with smoke. Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts. Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged. Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:1–10.
當烏西雅王崩的那年，我見主坐在高高的寶座上；祂的衣裳垂下，遮滿聖殿。其上有撒拉弗侍立；各有六個翅膀：用兩個遮臉，用兩個遮腳，用兩個飛翔。彼此呼喊說：聖哉！聖哉！聖哉！萬軍之耶和華；祂的榮光充滿全地。因呼喊者的聲音，門檻的根基震動，殿充滿了煙霧。那時我說：禍哉！我滅亡了！因為我是嘴唇不潔的人，又住在嘴唇不潔的民中；又因我眼見大君王萬軍之耶和華。有一撒拉弗飛到我跟前，手裏拿着紅炭，是用火鉗從壇上取下來的；將炭沾我的口，說：看哪，這炭沾了你的嘴；你的罪孽便除掉，你的罪惡就赦免了。我又聽見主的聲音說：我可以差遣誰呢？誰肯為我們去呢？我說：我在這裏，請差遣我！祂說：你去告訴這百姓說：你們聽是要聽見，卻不明白；看是要看見，卻不曉得。要使這百姓心蒙脂油，耳朵發沉，眼睛昏迷；恐怕眼睛看見，耳朵聽見，心裏明白，回轉過來，便得醫治。以賽亞書 6:1–10。
Isaiah, Ezekiel and Christ are all representing those who are being sealed in the last days, during the latter rain, when the true and false message of the latter rain is being debated, in fulfillment of Habakkuk chapter two. According to Jesus, in the time period when this is fulfilled, the righteous are “seeing” the parables, which is a symbol of prophecy. The “wise” are understanding the prophetic message of the latter rain, but those represented by the quibbling Jews do not see or hear, and according to Ezekiel they present a peace and safety message arguing that the fulfillment of the predictions are far off in the future. They do not deny the predictions; the quibbling Jews gave lip-service to the prediction of the coming Messiah; but they simply placed the event into the far-off future. Yet Jesus pronounced a blessing upon those who would “see” the prophetic message of their time.
以賽亞、以西結同基督，都係代表末後日子、喺晚雨期間、當關於晚雨之真偽信息正被爭辯之時、應驗哈巴谷書第二章之人。照耶穌所講，喺呢個應驗嘅時期，義人正「看見」比喻，而呢個乃係預言嘅象徵。「智慧人」明白晚雨嘅預言信息；但嗰啲由愛爭辯嘅猶太人所代表嘅人，卻不看見，也不聽見；並且按以西結所言，佢哋傳講平安穩妥嘅信息，辯稱呢啲預言嘅應驗仲係遙遠將來嘅事。佢哋並非否認呢啲預言；愛爭辯嘅猶太人對將來彌賽亞來臨嘅預言，亦只係口頭上表示贊同；但佢哋不過係將嗰件事安置喺遙遠嘅將來。然而，耶穌卻向嗰啲會「看見」自己時代之預言信息嘅人宣告福氣。
In Christ’s day it was the message that arrived at His baptism, when the Holy Spirit descended. The descent of the Holy Spirit at His baptism prefigured the descent of the angel of Revelation ten on August 11, 1840. The divine descent in either history marked the arrival of the present truth message of that age, for Jesus it was the message of His death and resurrection, as represented by His baptism. For the Millerites it was the message of Islam of the first and second woes that confirmed the testing message of time-prophecy. Both of those histories align with the arrival of the testing message of the latter rain on September 11, 2001. This is why Sister White records the following:
喺基督嘅日子，嗰信息乃係喺祂受浸之時臨到；當時聖靈降下。聖靈喺祂受浸時嘅降下，預表咗《啟示錄》第十章嗰位天使喺1840年8月11日嘅降下。喺呢兩段歷史之中，神聖嘅降下都標誌住嗰時代現代真理信息嘅來臨；對耶穌而言，乃係關乎祂死亡與復活嘅信息，正如祂嘅受浸所表明嘅一樣。對米勒派而言，乃係伊斯蘭教、即第一同第二樣災禍嘅信息，證實咗時間預言嗰考驗人嘅信息。呢兩段歷史都同2001年9月11日後雨考驗信息嘅來臨相吻合。呢就係點解懷愛倫姊妹記錄如下：
“All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.
「凡於1840至1844年間所賜下的一切信息，現今都必須以有力嘅方式傳揚，因為有許多人已經失去咗方向。呢啲信息必須傳到所有教會。」
“Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.
「基督說：『你們的眼睛有福了，因為看見了；你們的耳朵有福了，因為聽見了。我實在告訴你們，從前有許多先知和義人，渴想要看你們所看的，卻沒有看見；要聽你們所聽的，卻沒有聽見。』［Matthew 13:16, 17］看見一八四三年和一八四四年所看見之事的眼睛，乃是有福的。」
“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.
「呢個信息已經賜下。並且，重申呢個信息唔應當再有延誤，因為時代嘅兆頭正喺度應驗；收結嘅工作必須完成。喺短時間內，將有一項偉大嘅工作要成就。按住上帝嘅指定，快將有一個信息要賜下，並且要高漲成為大聲呼喊。到嗰時，但以理必站喺佢所得嘅分上，作出佢嘅見證。」
“The attention of our churches must be aroused. We are standing upon the borders of the greatest event in the world’s history, and Satan must not have power over the people of God, causing them to sleep on. The papacy will appear in its power. All must now arouse and search the Scriptures, for God will make known to His faithful ones what shall be in the last time. The word of the Lord is to come to His people in power. . . .
「我哋眾教會嘅注意力必須被喚醒。我哋正站喺世界歷史上最重大事件嘅邊緣，而撒但絕不可得權轄制上帝嘅子民，使佢哋沉睡。教皇制將要以佢嘅權勢顯現出嚟。現今人人都必須奮起，查考聖經，因為上帝必向祂忠心嘅人顯明末後時期將要發生嘅事。主嘅話要大有能力咁臨到祂嘅子民……」
“This is what has been presented to me—that we are asleep, and do not know the time of our visitation. But if we humble ourselves before God, and seek Him with the whole heart, He will be found of us.” Manuscript Releases, volume 21, 436–438.
「向我所呈現嘅，乃係我哋正沉睡，並唔知道我哋蒙眷顧嘅時候。但若我哋喺上帝面前自卑，全心尋求祂，祂就必被我哋尋見。」《Manuscript Releases》，第21卷，436–438。
The message that has been typified by the present truth message of the Messiah in Christ’s history, and the present truth message of 1840 to 1844, point forward to the last days when the Millerite message is repeated. Those in the histories represented as being unable to “see and hear” “do not know the time of their visitation.” When Isaiah presents the first reference of the messengers of the counterfeit message of the latter rain, who see, but don’t see, he marks the time when this period begins, the period which Sister White said, “a message of God’s appointment that will swell into a loud cry.” “God’s appointment” represents a specific time when the message would arrive, and in verse three of Isaiah chapter six, Isaiah pinpoints that time.
嗰個曾經由基督歷史中彌賽亞之現代真理信息，以及1840年至1844年之現代真理信息所預表的信息，乃係指向末後嘅日子，嗰陣時米勒派嘅信息將會重複出現。喺呢啲歷史中所代表為不能「看見和聽見」嘅人，「不知道自己受眷顧的時候」。當以賽亞提出有關後雨之冒牌信息使者嘅第一次提及之時，佢哋看見，卻不看見；佢亦都標明咗呢個時期開始嘅時間，即係懷姊妹所講「上帝所指定、並且將要膨脹成為大聲呼喊的信息」嘅嗰段時期。「上帝所指定」代表一個特定嘅時候，就係嗰個信息將會來到之時；而喺《以賽亞書》第六章第三節，以賽亞準確指出咗嗰個時間。
And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. Isaiah 6:3.
佢哋彼此呼喊，話：「聖哉！聖哉！聖哉！萬軍之耶和華；全地都充滿咗祂嘅榮耀。」以賽亞書 6:3
Sister White identifies that when the angels cry one to another, “Holy, Holy, Holy” in the passage where Isaiah represents those who have eyes, that see, but do not see, it is fulfilled on September 11, 2001.
懷愛倫指出，當天使彼此呼喊「聖哉，聖哉，聖哉」之時，在以賽亞所代表那等有眼看見、卻看不見之人的經文段落中，這事乃應驗於2001年9月11日。
“As they [the angels] see the future, when the whole earth shall be filled with His glory, the triumphant song of praise is echoed from one to another in melodious chant, ‘Holy, holy, holy, is the Lord of Hosts.’ They are fully satisfied to glorify God; and in His presence, beneath His smile of approbation, they wish for nothing more. In bearing His image, in doing His service and worshiping Him, their highest ambition is fully reached.” Review and Herald, December 22, 1896.
「當佢哋〔眾天使〕望見將來，見到全地都要充滿祂嘅榮耀之時，凱旋嘅頌讚之歌便以悅耳嘅歌聲彼此呼應：『聖哉，聖哉，聖哉，萬軍之耶和華。』佢哋以榮耀上帝為完全嘅滿足；而喺祂嘅同在之中，喺祂悅納嘅笑容之下，佢哋再無所求。帶住祂嘅形像，作祂嘅服事並敬拜祂，佢哋最高嘅志向已經完全達到。」《Review and Herald》，1896年12月22日。
On September 11, 2001 the sealing of the one hundred and forty-four thousand began, and the latter rain began to sprinkle, and Habakkuk’s debate began as the parable of the ten virgins was being repeated. At that point Ezekiel’s prophecy met its perfect fulfillment. The prophetic Word will no longer be delayed, and the generation that witnessed September 11, 2001 is the last generation of planet earth, for the vision at the end of Adventism announces the close of probation at the second coming of Christ. A second witness to this fact is found in the book of Luke, chapter twenty-one.
喺2001年9月11日，嗰十四萬四千人嘅蓋印工作開始，晚雨亦開始灑落，而哈巴谷嘅爭辯亦開始，正當十個童女嘅比喻被重演之時。喺嗰一刻，以西結嘅預言達至其完全嘅應驗。預言嘅聖言將不再遲延，而見證咗2001年9月11日嘅嗰一代，就係地球上最後嘅一代；因為復臨運動終局時嘅異象宣告，喺基督第二次降臨之時，恩門將會關閉。關於呢一事實嘅第二個見證，見於《路加福音》第二十一章。
Verily I say unto you, This generation shall not pass away, till all be fulfilled. Heaven and earth shall pass away: but my words shall not pass away. Luke 21:32, 33.
我實在告訴你們，這一代還沒有過去，這一切都要成就。天地要廢去，我的話卻不能廢去。路加福音 21:32, 33
In Luke chapter twenty-one Jesus identifies the last generation of earth’s history. He has just given an overview of a progressive history from the destruction of Jerusalem in the year 70, all the way through Millerite history. He then drops out of the narrative of directly identifying prophetic history and presents a parable that simply repeats and enlarges upon the prophetic history He presented. He thus provided two internal witnesses to the same narrative, and He concluded by identifying that the “generation” that witnessed these events would live until His return, thus by context identifying the generation that is represented by the one hundred and forty-four thousand.
喺《路加福音》第二十一章，耶穌指明咗地上歷史嘅最後一代。祂啱啱概述咗一段逐步推進嘅歷史，由主後七十年耶路撒冷被毀開始，一直到米勒派歷史。跟住，祂離開咗直接指認預言歷史嘅敘述方式，轉而提出一個比喻；呢個比喻只係重述並擴充祂先前所陳明嘅預言歷史。如此，祂就為同一個敘述提供咗兩個內部見證；而祂最後指出，見證呢啲事件嘅「世代」將會存留直到祂再來，因此，按上下文而言，祂所指認嘅就係由十四萬四千人所代表嘅嗰一代。
The history of the sealing of the one hundred and forty-four thousand is the final generation, and they do not taste death, even though they live in the time when heaven and earth pass away.
受印的十四萬四千人之歷史，乃係末後一代；佢哋雖然活喺天地廢去之時，卻唔嘗死味。
But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up. Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness, Looking for and hasting unto the coming of the day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat? 2 Peter 3:10–12.
但主的日子要像夜間的賊來到；到那日，諸天必在巨響中消逝，眾元素要被烈火熔化，地與其上的各樣工程也都要被燒盡。既然這一切都要如此消解，你們在一切聖潔的品行和敬虔上，應當作怎樣的人呢？切切仰望並催促神的日子來到；在那日，諸天因著火要消解，眾元素也要被烈火熔化。彼得後書 3:10–12。
The second coming of Christ was represented at the transfiguration of Christ.
基督嘅第二次降臨，喺基督登山變像之時已被預表。
“Moses upon the mount of transfiguration was a witness to Christ’s victory over sin and death. He represented those who shall come forth from the grave at the resurrection of the just. Elijah, who had been translated to heaven without seeing death, represented those who will be living upon the earth at Christ’s second coming, and who will be ‘changed, in a moment, in the twinkling of an eye, at the last trump;’ when ‘this mortal must put on immortality,’ and ‘this corruptible must put on incorruption.’ 1 Corinthians 15:51–53. Jesus was clothed with the light of heaven, as He will appear when He shall come ‘the second time without sin unto salvation.’ For He will come ‘in the glory of His Father with the holy angels.’ Hebrews 9:28; Mark 8:38. The Saviour’s promise to the disciples was now fulfilled. Upon the mount the future kingdom of glory was represented in miniature,—Christ the King, Moses a representative of the risen saints, and Elijah of the translated ones.” The Desire of Ages, 421.
「摩西喺變像山上，乃係基督勝過罪與死亡嘅見證人。佢代表嗰啲喺義人復活之時要從墳墓中出來嘅人。以利亞未曾見死就被接升天，佢代表嗰啲喺基督第二次降臨時仍然活喺地上嘅人；佢哋將要『一霎時，眨眼之間，號筒末次吹響的時候』被『改變』；到時『這必死的總要變成不死的』，『這必朽壞的總要變成不朽壞的。』哥林多前書 15:51–53。耶穌披戴住天上嘅榮光，正如祂將來『第二次顯現，並與罪無關，乃為拯救』時所要顯現嘅一樣。因為祂必『在祂父的榮耀裏，同着眾聖天使降臨。』希伯來書 9:28；馬可福音 8:38。救主向門徒所應許嘅，如今已經應驗了。喺山上，將來榮耀之國以縮影嘅形式呈現出來——基督為王，摩西為復活聖徒嘅代表，以利亞則為嗰啲被提變化之人嘅代表。」《歷代願望》，421。
Elijah, who did not die, represents the one hundred and forty-four thousand who do not die, and Moses represents those that do die. In the last days those two classes are represented in Revelation chapter seven, as the one hundred and forty-four thousand and the great multitude. When the fifth seal is opened in Revelation chapter six, those that were murdered by the papacy during the Dark Ages are given white robes.
以利亞沒有經歷死亡，乃是預表那十四萬四千沒有死的人；而摩西則預表那些確實死了的人。在末後的日子，啟示錄第七章以那十四萬四千人和那大群人來代表這兩等人。當啟示錄第六章揭開第五印的時候，那些在黑暗時代被教皇制度殺害的人，就得了白衣。
“‘And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: and they cried with a loud voice, saying, How long, O Lord, Holy and true, doest Thou not judge and avenge our blood on them that dwell on the earth? And white robes were given unto every one of them [They were pronounced pure and holy]; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled’ [Revelation 6:9–11]. Here were scenes presented to John that were not in reality but that which would be in a period of time in the future.” Manuscript Releases, volume 20, 197.
「『當祂揭開第五印嘅時候，我看見祭壇底下，有為咗神嘅道，並為咗自己所持守嘅見證而被殺之人嘅靈魂；佢哋大聲呼喊，話：聖潔真實嘅主啊，祢唔審判住喺地上嘅人，為我哋嘅血伸冤，要等到幾時呢？於是有白衣賜畀佢哋每一個人［即係宣告佢哋為純潔聖潔］；又有話對佢哋講，叫佢哋還要安息片時，等到同作僕人嘅，同佢哋嘅弟兄，即係將要像佢哋一樣被殺嘅人，亦都滿足咗數目』［啟示錄 6:9–11］。呢度向約翰所呈現嘅景象，並唔係當時現實中已經發生嘅事，而係將來某一時期將要發生嘅事。」《文稿發佈》，第20卷，197。
The martyrs are asking when God would avenge their murder. A martyr had the faith of Jesus before he was murdered, for it was the manifestation of that very faith that prompted the papacy to murder him. White robes represent the righteousness of Christ, but the white robes given to these souls who had been murdered, was given to them after their martyrdom. The robes are a symbol of martyrdom, not simply the righteousness of Christ. A martyr has the robe of Christ righteousness before he is murdered. The great multitude in Revelation seven are given white robes, thus representing those who die during the coming Sunday law bloodbath. Thus the one hundred and forty-four thousand are represented by Elijah and the faithful who die in the Lord by Moses at the mount of transfiguration.
殉道者正在求問：上帝幾時才為佢哋被殺之事施行報應。殉道者喺被殺之前，已經有耶穌嘅信心；因為正正係呢種信心嘅彰顯，促使教皇制度將佢殺害。白袍代表基督嘅義；然而，賜畀呢啲被殺之靈魂嘅白袍，乃係喺佢哋殉道之後先賜下嘅。呢袍係殉道嘅象徵，並唔單單係基督之義。殉道者喺被殺之前，已經披戴基督之義嘅袍。《啟示錄》第七章中嗰大群人被賜予白袍，因此係代表嗰啲喺將來星期日法令之流血屠殺中死去嘅人。故此，十四萬四千人由以利亞所代表，而嗰啲喺主裏面忠心而死嘅人，則由變像山上嘅摩西所代表。
The one hundred and forty-four thousand are the generation that does not die, and they are the generation which Christ is referring to that are alive when the heavens and earth pass away in Luke chapter twenty-one.
十四萬四千人乃是不死嘅一代；佢哋就係基督喺《路加福音》第二十一章所指嗰一代，即係當天地都要廢去之時仍然活著嘅一代。
We will continue this study in the next article.
我哋將會喺下一篇文章繼續呢項研究。
“The murder of Abel was the first example of the enmity that God had declared would exist between the serpent and the seed of the woman—between Satan and his subjects and Christ and His followers. Through man’s sin, Satan had gained control of the human race, but Christ would enable them to cast off his yoke. Whenever, through faith in the Lamb of God, a soul renounces the service of sin, Satan’s wrath is kindled. The holy life of Abel testified against Satan’s claim that it is impossible for man to keep God’s law. When Cain, moved by the spirit of the wicked one, saw that he could not control Abel, he was so enraged that he destroyed his life. And wherever there are any who will stand in vindication of the righteousness of the law of God, the same spirit will be manifested against them. It is the spirit that through all the ages has set up the stake and kindled the burning pile for the disciples of Christ. But the cruelties heaped upon the follower of Jesus are instigated by Satan and his hosts because they cannot force him to submit to their control. It is the rage of a vanquished foe. Every martyr of Jesus has died a conqueror. Says the prophet, “They overcame him [‘that old serpent, called the devil, and Satan’] by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death.’ Revelation 12:11, 9.” Patriarchs and Prophets, 77.
亞伯被殺，乃是上帝所宣告蛇與女人的後裔之間必有仇恨的第一個例證——即撒但與牠的臣僕，並基督與祂的跟從者之間的仇恨。由於人的罪，撒但已取得對人類的控制；但基督必使他們能夠擺脫牠的軛。每逢有人藉着對上帝羔羊的信心而棄絕罪的服役，撒但的忿怒便被挑起。亞伯聖潔的生活，駁斥了撒但所聲稱人不可能遵守上帝律法的主張。當該隱受那惡者之靈所驅使，看見自己不能控制亞伯時，便憤怒填胸，以致奪去他的性命。凡是有人站出來為上帝律法之公義辯護的地方，同樣的靈也必向他們顯露出來。這就是那歷代以來為基督的門徒豎立木樁、點燃火堆的靈。然而，加諸耶穌跟從者身上的種種殘酷迫害，乃是由於撒但和牠的使者不能迫使他屈服於他們的控制，因而煽動出來的。這乃是敗北之敵的狂怒。每一位為耶穌殉道的人，都是以得勝者的身分而死。先知說：「弟兄勝過牠，是因羔羊的血和自己所見證的道；他們雖至於死，也不愛惜性命。」啟示錄 12:11, 9。 《先祖與先知》，77。