The seven years of warning from 63 unto the year 70 that was proclaimed by the man who went “up and down the streets of Jerusalem, declaring the woes that were to come upon the city,” had been typified by the warning given to Jerusalem for three and a half years, first in the ministry of Christ, and then three and a half years in the ministry of the disciples. Previous articles have already identified that the destruction of Jerusalem could have been brought about at the cross, or later at the stoning of Stephen, but God’s long-suffering deferred His judgment upon the city and people.
由63年至70年、那人在「耶路撒冷街道上往來奔走，宣告將要臨到這城之災禍」所發出的七年警告，早已由那向耶路撒冷發出之三年半警告所預表：先是在基督的職事中，繼而又在門徒的職事中三年半。先前的文章已指出，耶路撒冷的毀滅本可在十字架之時，或稍後在司提反被石頭打死之時便已臨到；但上帝的恆久忍耐，延遲了祂對這城和這民的審判。
“And on ‘whomsoever it shall fall, it will grind him to powder.’ The people who rejected Christ were soon to see their city and their nation destroyed. Their glory would be broken, and scattered as the dust before the wind. And what was it that destroyed the Jews? It was the rock which, had they built upon it, would have been their security. It was the goodness of God despised, the righteousness spurned, the mercy slighted. Men set themselves in opposition to God, and all that would have been their salvation was turned to their destruction. All that God ordained unto life they found to be unto death. In the Jews’ crucifixion of Christ was involved the destruction of Jerusalem. The blood shed upon Calvary was the weight that sank them to ruin for this world and for the world to come. So it will be in the great final day, when judgment shall fall upon the rejecters of God’s grace. Christ, their rock of offense, will then appear to them as an avenging mountain. The glory of His countenance, which to the righteous is life, will be to the wicked a consuming fire. Because of love rejected, grace despised, the sinner will be destroyed.
「無論這石頭跌喺邊個身上，就要把佢砸得粉碎。」嗰啲拒絕基督嘅人，好快就要見到佢哋嘅城同埋佢哋嘅國被毀滅。佢哋嘅榮耀要被打碎，分散如風吹前嘅塵土。咁，究竟係乜嘢毀滅咗猶太人呢？就係嗰塊磐石；如果佢哋曾經建造喺其上，嗰本來會成為佢哋嘅保障。乃係神嘅良善被人藐視，公義被人棄絕，憐憫被人輕看。人使自己站喺與神對立嘅地位，而一切本來可以成為佢哋救恩嘅，反而變成咗佢哋嘅毀滅。凡神所命定歸於生命嘅，佢哋反而發現成為歸於死亡。猶太人將基督釘十字架一事，已經包含咗耶路撒冷嘅毀滅。喺加略山所流嘅血，就係嗰個重擔，使佢哋沉淪敗亡，今世同來世都陷於滅亡。當審判臨到嗰啲拒絕神恩典嘅人身上時，喺末後嗰大日子，也必如此。基督——嗰位使佢哋跌倒嘅磐石——到時要向佢哋顯現為一座施行報應嘅大山。祂面上榮光，對義人而言乃係生命，對惡人卻要成為燒滅人嘅火。因為愛被拒絕，恩典被藐視，罪人就要滅亡。」
“By many illustrations and repeated warnings, Jesus showed what would be the result to the Jews of rejecting the Son of God. In these words He was addressing all in every age who refuse to receive Him as their Redeemer. Every warning is for them. The desecrated temple, the disobedient son, the false husbandmen, the contemptuous builders, have their counterpart in the experience of every sinner. Unless he repent, the doom which they foreshadowed will be his.” The Desire of Ages, 600.
「耶穌藉着許多比喻同一再嘅警告，指出猶太人棄絕神兒子嘅結果將會係點樣。喺呢番說話之中，佢所針對嘅，係歷代一切拒絕接受佢作為自己救贖主嘅人。每一個警告都係為咗佢哋而發。被褻瀆嘅聖殿、悖逆嘅兒子、虛假嘅園戶、輕蔑嘅建造者，都喺每一個罪人嘅經歷之中有其對應。若不悔改，佢哋所預示嘅厄運，亦必成為佢嘅結局。」《歷代願望》，600。
The seven-year period in which the man witnessed to Jerusalem, was divided at the first siege into two equal periods of twelve hundred and sixty days. Those seven years represented the destruction of Jerusalem, and the seven years of Christ and the disciples’ ministries represented the beginning of the destruction of Jerusalem, and Jesus always illustrates the end with the beginning. Those seven years were also typified by the “seven times” against the northern kingdom that was divided into two equal periods of twelve hundred and sixty years.
嗰人向耶路撒冷作見證嘅七年時期，喺第一次圍城之時，被分為兩段相等嘅時期，各為一千二百六十日。嗰七年表徵耶路撒冷嘅毀滅，而基督同門徒職事嘅七年，則表徵耶路撒冷毀滅嘅開端；耶穌常常以起初說明結局。嗰七年亦由臨到北國嘅「七個時期」所預表；嗰「七個時期」亦被分為兩段相等嘅時期，各為一千二百六十年。
When Modern Rome repeats the history of pagan and papal Rome trampling down literal and spiritual Jerusalem, and when Modern Rome repeats the two histories of the two periods of warning given by the man from the year 63, unto the year 70, and when modern Rome repeats the history represented by the two periods when Christ, and the disciples walked in and out of Jerusalem for three and a half years, two distinct periods will be manifested though in the last days, “time is no longer.”
當現代羅馬重演異教羅馬同教皇羅馬踐踏有形同屬靈耶路撒冷嘅歷史，並且當現代羅馬重演由嗰位來自六十三年嘅人直到七十年所發出之兩段警告時期嘅雙重歷史，並且當現代羅馬重演由基督同門徒在三年半之內出入耶路撒冷之兩段時期所表徵嘅歷史之時，雖然喺末後嘅日子「時候不再有」，兩個分明有別嘅時期仍要顯明出來。
The last of those two periods is the symbolic forty-two months that Modern Rome accomplishes her final persecution of the faithful, once its’ deadly wound is healed at the soon-coming Sunday law. That symbolic forty-two months is the second of two periods, and is the period of the executive judgment of modern Rome. That period is preceded by the investigative judgment of the living in Laodicean Adventism.
嗰兩段時期之中，最後嗰一段，就係象徵性嘅四十二個月；到咗快將來臨嘅星期日法令使佢致命嘅傷口得醫治之後，現代羅馬就在呢段時期完成對忠信之人最後嘅迫害。嗰象徵性嘅四十二個月，係兩段時期之中嘅第二段，亦即係對現代羅馬執行審判嘅時期。喺呢段時期之前，乃有老底嘉復臨信仰之中對活人所進行嘅查案審判。
The man who presented the warning to literal Jerusalem died in the siege of Titus. He did not die at the destruction, but during the siege that preceded the destruction, for not one Christian died in the destruction of Jerusalem.
向字面上嘅耶路撒冷發出警告嘅嗰個人，喺提多圍城期間死咗。佢唔係死於城被毀滅之時，而係死於毀滅之前嗰場圍困之中；因為喺耶路撒冷被毀滅嘅時候，冇一個基督徒死去。
“For seven years a man continued to go up and down the streets of Jerusalem, declaring the woes that were to come upon the city. By day and by night he chanted the wild dirge: ‘A voice from the east! a voice from the west! a voice from the four winds! a voice against Jerusalem and against the temple! a voice against the bridegrooms and the brides! a voice against the whole people!’—Ibid. This strange being was imprisoned and scourged, but no complaint escaped his lips. To insult and abuse he answered only: ‘Woe, woe to Jerusalem!’ ‘woe, woe to the inhabitants thereof!’ His warning cry ceased not until he was slain in the siege he had foretold.” The Great Controversy, 29, 30.
「有七年之久，有一個人不斷喺耶路撒冷嘅街道上往來奔走，宣告嗰城將要臨到嘅災禍。日夜之間，佢吟唱住一首淒厲狂烈嘅輓歌：『有聲音從東方來！有聲音從西方來！有聲音從四風而來！有聲音攻擊耶路撒冷，同埋攻擊聖殿！有聲音攻擊新郎，同埋新婦！有聲音攻擊全體人民！』——同上。呢個奇異嘅人被囚禁，又被鞭打，但佢口中一句怨言都冇發出。對於侮辱同虐待，佢唯一嘅回應只係：『耶路撒冷有禍了！』『其中嘅居民有禍了！』直到佢喺自己所預言嘅圍城之中被殺，佢嗰警告嘅呼聲先至止息。」《善惡之爭》，29、30。
The man died in the siege, but not at the final destruction, and the final destruction represents the close of probation and the seven last plagues. The man therefore is a symbol of the message to leave Jerusalem at the first siege. The Christians then fled, and in the first three and a half years, the man was a symbol of a group that does not die in Jerusalem, and in the second three and a half years he is a symbol of the last Christians to die before the close of probation. The first period he is identifying the one hundred and forty-four thousand, and in the second three and a half year period he represents the great multitude that die during the second period.
那人死於圍城之中，卻不是死於最後的毀滅之時；而最後的毀滅乃是恩門關閉與七大最後災殃的象徵。因此，那人乃是象徵在第一次圍城時離開耶路撒冷的信息。當時基督徒便逃離了；在頭三年半之中，那人乃是一個群體的象徵，這群體不會死在耶路撒冷；而在後三年半之中，他則是那些在恩門關閉之前最後死去之基督徒的象徵。在第一段時期，他所指明的是十四萬四千人；而在第二個三年半的時期，他則代表那在第二段時期中死去的大群眾。
The man’s message was recorded by the historian, and it was represented by six voices. When he was ultimately imprisoned his seventh and final message was “woe, woe” to Jerusalem and its inhabitants. The first “voice” recorded was a “voice from the east,” and his last message was “woe.” The first element of his message and the last element of his message was the biblical symbol that represents Islam, for Islam is the children of the “east” in the Bible, and they are represented by the “east wind.” The doubling of the word “woe,” in his final message reflects the end of Modern Babylon, when the kings of the earth cry out three times “Alas, alas that great city.” The Greek word translated as “alas” in the three verses in Revelation chapter eighteen, is translated as “woe” in chapter eight, verse thirteen.
嗰個人嘅信息被史家記錄落嚟，並且以六個聲音表達出嚟。及至佢最終被囚禁嘅時候，佢第七個、亦即最後一個信息，就係向耶路撒冷同其中居民所發出嘅「禍哉，禍哉」。所記錄嘅第一個「聲音」係「由東方而來嘅聲音」，而佢最後嘅信息係「禍哉」。佢信息嘅第一個元素同最後一個元素，都係聖經中代表伊斯蘭嘅象徵；因為伊斯蘭喺聖經中乃係「東方」之子民，而佢哋係由「東風」所象徵。喺佢最後嘅信息之中，「禍哉」一詞嘅重複，反映出現代巴比倫嘅終局；到嗰時，地上嘅君王三次呼喊：「哀哉，哀哉，嗰大城。」《啟示錄》第十八章嗰三節經文之中被譯作「哀哉」嘅希臘文一詞，喺第八章第十三節則被譯作「禍哉」。
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.
我又觀看，並且聽見有一位天使飛在天中，大聲說：「禍哉，禍哉，禍哉，住在地上的人哪！因為那其餘三位天使將要吹號所發出的號聲。」啟示錄 8:13
The man’s proclamation of “woe, woe,” represents the triple application of the three woes, for the elements of the first Woe, combined with the elements of the second Woe “line upon line” identify the elements of the third Woe, just as the three expressions of “alas, alas” by the kings of the earth in chapter eighteen represent the third Woe, as established by the first and second Woes. The beginning and ending of the man’s message its typified the message of Islam of the third Woe.
那人所宣告的「禍哉，禍哉」，乃代表三樣災禍之三重應用；因為第一樣災禍的諸要素，與第二樣災禍的諸要素「一行一行」結合起來，便標示出第三樣災禍的諸要素；正如第十八章中地上的君王三次發出「哀哉，哀哉」的呼聲，乃代表第三樣災禍，而此乃由第一樣及第二樣災禍所確立。那人信息的起首與結束，乃預表第三樣災禍之伊斯蘭的信息。
The first expression of his message was a voice from the “east,” and “east” is a symbol of Islam, but it is also an identification of the sealing angel that arises in the east.
佢信息嘅第一個表達，乃係一把由「東方」而來嘅聲音；而「東方」既係伊斯蘭嘅象徵，同時亦係對嗰位從東方上來之蓋印天使嘅指認。
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. And I heard the number of them which were sealed: and there were sealed an hundred and forty and four thousand of all the tribes of the children of Israel. Revelation 7:1–4.
此後，我看見四位天使站在地的四角，執住地上的四風，使風唔吹喺地上、海上，亦唔吹喺任何樹上。我又看見另一位天使從日出之地上來，攞住永生神的印；佢就大聲向那四位得着權柄可以傷害地同海的天使呼喊，話：「唔好傷害地、海同樹木，等到我哋喺我哋神眾僕人的額上印咗印先。」我聽見受印者的數目，就係以色列子孫各支派中受印的，共有十四萬四千。啟示錄 7:1–4
In the story of Elijah on Mount Carmel, when he looked to the sea and saw a cloud, he was looking westward, for Mount Carmel is located near the Mediterranean Sea.
喺以利亞喺迦密山上嘅故事入面，當佢向海觀看並見到一片雲嘅時候，佢係向西望，因為迦密山位於地中海附近。
And it came to pass at the seventh time, that he said, Behold, there ariseth a little cloud out of the sea, like a man’s hand. And he said, Go up, say unto Ahab, Prepare thy chariot, and get thee down, that the rain stop thee not. 1 Kings 18:44.
到咗第七次，佢就話：「看哪，有一小片雲從海裏上來，形狀好似人嘅手。」以利亞就話：「你上去，對亞哈說：『當預備你嘅車，下去，免得被雨攔阻。』」列王紀上 18:44。
Elijah would have been facing west, in the direction of the Mediterranean Sea. In Luke chapter twelve, Christ speaks about His message being a message of division.
以利亞當時必定係面向西方，即係地中海所在嘅方向。喺《路加福音》第十二章，基督講到祂嘅信息乃係一個分裂嘅信息。
Suppose ye that I am come to give peace on earth? I tell you, Nay; but rather division: For from henceforth there shall be five in one house divided, three against two, and two against three. The father shall be divided against the son, and the son against the father; the mother against the daughter, and the daughter against the mother; the mother-in-law against her daughter-in-law, and the daughter-in-law against her mother-in-law. And he said also to the people, When ye see a cloud rise out of the west, straightway ye say, There cometh a shower; and so it is. And when ye see the south wind blow, ye say, There will be heat; and it cometh to pass. Ye hypocrites, ye can discern the face of the sky and of the earth; but how is it that ye do not discern this time? Luke 12:51–56.
你們以為我來，是要叫地上太平麼？我告訴你們，不是；倒是叫人分爭。從今以後，一家五口將要分裂，三個敵對兩個，兩個敵對三個。父親要與兒子分爭，兒子也與父親分爭；母親與女兒分爭，女兒也與母親分爭；婆婆與媳婦分爭，媳婦也與婆婆分爭。耶穌又對眾人說，你們看見雲彩從西邊升起，立刻就說，要下一陣雨；果然就有。看見南風吹來，就說，將要酷熱；也就應驗了。假冒為善的人哪，你們曉得分辨天地的氣色，怎麼不知道分辨這時候呢？路加福音 12:51–56。
The message of the messenger to Jerusalem bears the signature of Alpha and Omega, for the beginning and ending identifies Islam of the third Woe, and with the voice of the “east” it simultaneously identifies the message of Islam as the sealing message. The “second voice” from the “west” identifies the latter rain, which is the last rain, and all the prophets are addressing the last days. The message of the “west,” is a symbol of the latter rain message, which produces two classes of worshippers. The one class cannot recognize the latter rain message for they “do not discern this time.”
使者向耶路撒冷所傳的信息，帶有阿拉法與俄梅戛嘅印記，因為起初同末後表明咗第三樣災禍嘅伊斯蘭，而藉着「東方」嘅聲音，同時亦表明伊斯蘭嘅信息就係蓋印嘅信息。由「西方」而來嘅「第二個聲音」表明晚雨，即係最後嘅雨；而眾先知都係向末後嘅日子發言。來自「西方」嘅信息，乃係晚雨信息嘅象徵，呢個信息產生咗兩等敬拜者。其中一等人不能辨認晚雨嘅信息，因為佢哋「不知道分辨這時候」。
The next element of the messenger’s message is the voice of the “four winds”, which is both the sealing message and the message of the angry horse of Islam, as represented by the third Woe. The next element is against Jerusalem and the temple, thus identifying the message of all the prophets which identifies a class of people who are being passed by, for they have based their claim of salvation, not in Christ, but in the temple and their heritage as God’s chosen people. They are those throughout sacred history who are represented as proclaiming “the temple of the Lord, the temple of the Lord are we.” The message against Jerusalem and the temple is the Laodicean message.
使者信息嘅下一個要素，乃係「四風」之聲；此聲既係印記嘅信息，亦係伊斯蘭憤怒之馬嘅信息，正如第三樣災禍所表徵者。下一個要素乃係針對耶路撒冷同聖殿，因此指明咗眾先知一切信息所識別出嚟嘅一等人；因為佢哋將得救嘅根據，唔係建立喺基督身上，而係建立喺聖殿同佢哋作為上帝選民之血統承繼上。佢哋就係聖史歷代之中，被描繪為宣稱「耶和華的殿，耶和華的殿，耶和華的殿是這些」嘅人。針對耶路撒冷同聖殿嘅信息，就係老底嘉信息。
“There is no need to marvel that the church is not vivified by the Holy Spirit’s power. Men and women are setting aside the instruction Christ has given. Anger and covetousness are obtaining the victory. The soul-temple is full of wickedness. There is no room for Christ. Men follow their own perverse ways. They will not heed the words of the Saviour. They take themselves into their own hands, rejecting reproofs and warnings, until the candlestick is moved out of its place, and spiritual discernment is confused by human ideas. Though deficient in service, they justify themselves, saying, ‘The temple of the Lord, The temple of the Lord are we.’ They set the law of God aside to follow the light of their own imagination.” Review and Herald, April 8, 1902.
「教會未有因聖靈嘅能力而得著活化，實在毋須希奇。男男女女正將基督所賜嘅訓誨擱置一旁。憤怒同貪婪正取得勝利。心靈嘅殿宇充滿邪惡，基督全無立足之地。人隨從自己乖謬嘅道路，不肯聽從救主嘅話。他哋任由自己落喺自己手中，拒絕責備同警告，直到燈臺從原處被挪去，而屬靈嘅辨識力亦被人嘅意念所混亂。雖然喺事奉上有所虧欠，佢哋卻為自己辯護，話：『耶和華的殿，耶和華的殿就是我們。』佢哋將上帝嘅律法擱置一旁，去跟從自己幻想之光。」《Review and Herald》，1902年4月8日。
The messenger then raised the voice of his warning message against the bridegrooms and the brides, as a symbol of the methodology of “line upon line,” for the prophetic line of the last days will be just as the prophetic line in the days of Noah was, when they were giving in marriage at the very time when the flood of destruction was about to overflow their worldly ambitions and plans.
於是，那使者便提高佢警告信息嘅聲音，向新郎同新娘發出，作為「命上加命」呢種方法論嘅一個象徵；因為末後日子嘅先知性脈絡，正如挪亞日子嘅先知性脈絡一樣：當時人正喺度嫁娶，恰恰就在毀滅嘅洪水快要漫過佢哋屬世嘅野心同計劃之際。
“The Bible declares that in the last days men will be absorbed in worldly pursuits, in pleasure and money-getting. They will be blind to eternal realities. Christ says, ‘As the days of Noah were, so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noah entered into the ark, and knew not until the flood came, and took them all away; so shall also the coming of the Son of man be.’ Matthew 24:37–39.
《聖經》宣告，在末後的日子，人必專注於屬世的追求、宴樂和營利。他們必對永恆的實際視若無睹。基督說：「挪亞的日子怎樣，人子降臨也要怎樣。當洪水以前的日子，人照常吃喝嫁娶，直到挪亞進方舟的那日；不知不覺洪水來了，把他們全都沖去；人子降臨也要這樣。」馬太福音 24:37–39。
“So it is today. Men are rushing on in the chase for gain and selfish indulgence as if there were no God, no heaven, and no hereafter. In Noah’s day the warning of the flood was sent to startle men in their wickedness and call them to repentance. So the message of Christ’s soon coming is designed to arouse men from their absorption in worldly things. It is intended to awaken them to a sense of eternal realities, that they may give heed to the invitation to the Lord’s table.
「今日亦係如此。人喺追逐利益同自私享樂之中奔走，彷彿冇上帝、冇天國、亦冇來世一樣。喺挪亞嘅日子，洪水嘅警告被傳出，為要使人喺自己嘅邪惡之中受驚，並呼召佢哋悔改。照樣，基督快來嘅信息，乃係要喚醒人脫離對世俗事物嘅沉迷。呢信息係要使佢哋醒悟永恆實際嘅事，以致留意主筵席嘅邀請。」
“The gospel invitation is to be given to all the world—‘to every nation, and kindred, and tongue, and people.’ Revelation 14:6. The last message of warning and mercy is to lighten the whole earth with its glory. It is to reach all classes of men, rich and poor, high and low. ‘Go out into the highways and hedges,’ Christ says, ‘and compel them to come in, that My house may be filled.’” Christ’s Object Lessons, 228.
「福音嘅邀請，係要傳畀全世界——『各國、各族、各方、各民』。」啟示錄 14:6。最後警告同憐憫嘅信息，要以其榮光照亮全地。呢信息要傳到各階層嘅人，無論富貴貧賤、尊卑高低。基督話：「你出去到大道同籬笆旁邊，勉強人進來，叫我屋企坐滿。」《基督比喻實訓》，228。
The last element of the warning is emphasized in the previous passage. The message represented as the voice against “all the people”, is the everlasting gospel, which identifies the necessity to meet the requirements of the gospel in order to be saved. The first requirement of the everlasting gospel is to fear God, and that fear is premised upon the reality that it was our sins that placed Christ, the Son of the living God, upon the cross.
警告嘅最後一個元素，喺前一段經文之中被加以強調。呢個以向着「萬民」發出之聲音所表達嘅信息，乃係永遠嘅福音；呢福音指出，人若要得救，就必須符合福音嘅要求。永遠嘅福音首要嘅要求，係敬畏上帝；而呢種敬畏，乃建基於呢一個現實：正係我哋嘅罪，使基督——永生上帝嘅兒子——被釘喺十字架上。
Every element of the messenger to Jerusalem during his seven years of ministry represented the everlasting gospel, which was the identical gospel that was presented in the seven years Christ confirmed the covenant with many from the year 27 to the year 34. It is also the everlasting gospel that is proclaimed in the final two periods of the last days, and it is specific to the message of the latter rain, being the message of Islam of the third Woe. It identifies the sealing of the one hundred and forty-four thousand, the separation of the wheat and tares, the Laodicean condition of the tares, and the triple application of prophecy as a symbol of the methodology of the latter rain, which is “line upon line.”
喺佢向耶路撒冷傳道嗰七年期間，呢位使者嘅每一個元素都代表住永遠嘅福音；而呢個福音，正正就係基督喺公元27年至公元34年之間，向許多人堅立盟約嗰七年所傳講嘅同一個福音。呢個亦都係喺末後日子最後兩個時期所宣告嘅永遠福音，並且專屬於後雨嘅信息，亦即第三樣災禍之伊斯蘭嘅信息。佢指明咗十四萬四千人受印、麥子同稗子嘅分開、稗子之老底嘉狀況，以及預言三重應用作為後雨方法論嘅象徵，而呢種方法就係「命上加命」。
The message of seven years in that history is prophetically set within the “days of vengeance” that was part of the very first mention of Christ’s message and work, and His message and work are to be repeated in the last days by the one hundred and forty-four thousand. They will then identify their message within the prophetic setting of the “days of God’s vengeance”. There are two biblical types of God’s “vengeance” represented within His Word, His vengeance upon His people and also His vengeance upon His enemies.
嗰段歷史中七年嘅信息，喺先知性上被安置於「報仇之日」之中；呢「報仇之日」原本就係基督嘅信息同工作第一次被提及時所包含嘅一部分。而祂嘅信息同工作，將要喺末後嘅日子由十四萬四千人再次重演。到嗰時，佢哋就會喺先知性嘅背景之下，將自己嘅信息辨明為處於「上帝報仇之日」之中。聖經之中有兩種關於上帝「報仇」嘅預表，皆記載喺祂嘅話語之內：一種係祂向祂子民施行嘅報仇，另一種係祂向祂仇敵施行嘅報仇。
The “seven times,” of Leviticus twenty-six illustrates God’s vengeance upon His rebellious people, and that vengeance includes the literal and spiritual trampling down of the sanctuary and the host. Within the symbolism of the trampling down of the sanctuary and host the symbolism of God’s vengeance upon His enemies is also represented. In the last days God’s vengeance against His people is represented as the spewing out of Laodicean Adventism at the soon-coming Sunday law. At that waymark His vengeance upon Modern Babylon also begins.
利未記二十六章所講嘅「七次」，說明上帝點樣向祂悖逆嘅子民施行報應；而呢種報應，包括對聖所同軍旅喺字面上同屬靈上嘅踐踏。喺踐踏聖所同軍旅呢個象徵之中，亦同時表明咗上帝向祂仇敵施行報應嘅象徵。喺末後嘅日子，上帝對祂子民嘅報應，被表述為喺即將來臨嘅星期日法案之時，把老底嘉式嘅復臨信仰從口中吐出去。喺嗰個路標之處，祂對現代巴比倫嘅報應亦開始。
The investigative judgment of the living upon Laodicean Adventism, which is followed by the executive judgment upon the whore of Tyre and the beast that she rides upon and reigns over, is the prophetic history of the last days, where the effect of every vision is accomplished. Every vision is to be applied to those two prophetic periods, for the methodology of the latter rain is the application of prophetic line upon prophetic line. At the beginning of those two histories Jesus identified a “sign” that proves that those living at that point are in the last generation of earth’s history.
對老底嘉復臨運動施行於活人身上的查案審判，隨後而來的，乃是對推羅之淫婦，以及她所騎乘並統治之獸的執行審判；這就是末後日子的先知性歷史，在其中，每一個異象的效驗都得以成就。每一個異象都必須應用於這兩段先知性的時期，因為後雨的方法論，乃是以先知線接續先知線的應用。在這兩段歷史的起頭，耶穌指明了一個「徵兆」，證明當時活着的人正處於地上歷史最後的一代。
The first period began when the sealing of the one hundred and forty-four thousand began on September 11, 2001. It was within that waymark that the “sign” Christ identified in Luke twenty-one was placed.
第一個時期始於二○○一年九月十一日，即十四萬四千人受印開始之時。就在那個路標之內，安置了基督在路加福音二十一章所指出的「兆頭」。
We will continue this study in the next article.
我哋將會喺下一篇文章繼續呢項研讀。
“Now, brethren, God wants us to take our position with the man that carries the lantern; we want to take our position where the light is, and where God has given the trumpet a certain sound. We want to give the trumpet a certain sound. We have been in perplexity, and we have been in doubt, and the churches are ready to die. But now here we read: ‘And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. 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 18:1, 2].
「弟兄們，現今，上帝要我哋與那位提燈的人站在同一個位置；我哋要站喺有亮光嘅地方，亦要站喺上帝已經使號角發出確定聲音嘅地方。我哋要使號角發出確定嘅聲音。我哋一直都處於困惑之中，亦一直處於疑惑之中，而眾教會已經瀕臨死亡。但而家我哋喺呢度讀到：『此後，我看見另一位天使從天降下，掌有大權柄；地就因佢嘅榮耀發光。佢大聲呼喊，說：巴比倫大城傾倒了！傾倒了！成了鬼魔嘅住處，同各樣污穢之靈嘅巢穴，並各樣污穢可憎之雀鳥嘅牢籠。』［啟示錄 18:1, 2］」
“Well now, how are we going to know anything about that message if we are not in a position to recognize anything of the light of heaven when it comes to us? And we will just as soon pick up the darkest deception when it comes to us from somebody that agrees with us, when we have not a particle of evidence that the Spirit of God has sent them. Christ said, ‘I come in the name of my Father, but ye will not receive me’ [see John 5:43]. Now, that is just the work that has been going on here ever since the meeting at Minneapolis. Because God sends a message in his name that does not agree with your ideas, therefore [you conclude] it cannot be a message from God.” Sermons and Talks, volume 1, 142.
「咁而家，若果我哋唔係處於一個地步，當天上嘅亮光臨到我哋嘅時候，能夠認出其中任何一點，我哋又點會知道關於嗰個信息嘅任何事呢？而且，若果我哋連一絲一毫嘅證據都冇，證明上帝嘅靈差遣咗佢哋，我哋一遇到一個同我哋意見相合嘅人所帶嚟嘅信息，就會照樣接受最黑暗嘅迷惑。基督話：『我奉我父嘅名而來，你哋並不接待我』［見 John 5:43］。而家，自從 Minneapolis 嗰次聚會以嚟，呢度一直所進行嘅，正正就係呢種工作。因為上帝奉佢自己嘅名差來一個與你哋嘅觀念唔相符合嘅信息，所以［你哋就斷定］佢唔可能係從上帝而來嘅信息。」《Sermons and Talks》卷一，142。