We have been considering the history represented in verse forty of Daniel chapter eleven. We are now addressing the internal line of history within the verse which represents the history of the Protestant horn of the earth beast. We are employing the joining of Ezekiel’s two sticks in chapter thirty-seven as the point of reference to identify the mystery of God, by Christ in joining His divinity with humanity when the third angel arrives. Line upon line, the message of the mystery of God that John identified as finishing during the sounding of the seventh trumpet, was specifically sent to Laodicea by the apostle Paul. Ezekiel, John and Paul’s testimony aligns with the same mystery of God that was represented in the message of Jones and Waggoner in 1888, which was the message to Laodicea.
我哋一直喺考察《但以理書》第十一章第四十節所表徵嘅歷史。依家我哋正處理呢一節之內在歷史線，而呢條歷史線乃係代表地獸之新教角嘅歷史。我哋以《以西結書》第三十七章兩根木杖嘅聯合為參照點，藉此辨識上帝嘅奧祕；當第三位天使來到之時，基督將祂嘅神性同人性聯合。按着「命上加命，令上加令」嘅原則，約翰所指出喺第七位天使吹號嘅時候將要成全嘅上帝奧祕之信息，乃係使徒保羅特別傳畀老底嘉嘅。以西結、約翰同保羅嘅見證，都同一個上帝嘅奧祕相一致；呢個奧祕曾喺一八八八年鍾斯同華格納嘅信息之中被表明，而嗰個信息就係傳畀老底嘉嘅信息。
For I would that ye knew what great conflict I have for you, and for them at Laodicea, and for as many as have not seen my face in the flesh; That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgment of the mystery of God, and of the Father, and of Christ; In whom are hid all the treasures of wisdom and knowledge. Colossians 2:1–3.
因我願意你哋知道，我為你哋、為老底嘉嘅人，並一切未曾喺肉身上見過我面嘅人，係有何等大嘅爭戰；為要叫佢哋嘅心受安慰，在愛中聯絡一起，以致得着充足嘅悟性所帶來一切豐盛嘅確信，得以認識神嘅奧祕，就係父同基督；一切智慧同知識嘅寶藏，都藏喺佢裏面。歌羅西書 2:1–3。
The work of atonement, of joining the two sticks of divinity and humanity began when the third angel arrived, but Paul is addressing the final and perfect fulfillment of the joining of the two sticks which is the mystery of God. He therefore identifies the message as the message to Laodicea that first arrived in 1856, and then was repeated in 1888, and then found its perfect fulfillment on September 11, 2001. Paul identifies the temple in a twofold nature, when he presented the mystery of God, which was to be finished in the sounding of the seventh trumpet. He divides that mystery into a head and a body.
贖罪之工，即把神性與人性兩根杖連合為一的工作，乃是在第三位天使來到之時開始；但保羅所論及的，乃是這兩根杖連合之最終而完全的應驗，就是上帝的奧祕。因此，他把這信息指認為給老底嘉的資訊：首先於1856年臨到，繼而於1888年再度重申，然後在2001年9月11日得着其完全的應驗。保羅在陳明上帝的奧祕時，將聖殿指認為具有雙重性質；這奧祕乃是要在第七枝號吹響的時候成全的。他把這奧祕分為頭與身體。
And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence. For it pleased the Father that in him should all fulness dwell; And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven. And you, that were sometime alienated and enemies in your mind by wicked works, yet now hath he reconciled In the body of his flesh through death, to present you holy and unblameable and unreproveable in his sight: If ye continue in the faith grounded and settled, and be not moved away from the hope of the gospel, which ye have heard, and which was preached to every creature which is under heaven; whereof I Paul am made a minister; Who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh for his body’s sake, which is the church: Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God. Colossians 1:18–25.
他也是身體，就是教會，之元首；他是元始，是從死人中首先復生的，使他可以在凡事上居首位。因為父喜悅叫一切的豐盛，都居住在他裏面；並且既藉着他十字架的血成就了和平，便藉着他使萬有與自己和好；藉着他，我是說，無論是地上的，或是天上的。你們從前因着惡行，心裏與他隔絕，作了仇敵；但如今他藉着基督肉身的身體，經過死，叫你們與自己和好，好把你們呈獻在他面前，成為聖潔、沒有瑕疵、無可責備；只要你們在所信的道上恆心，根基穩固，堅定不移，不至被引動離開你們所聽過福音的盼望；這福音就是所傳與普天下一切受造之物的；我保羅也作了這福音的執事。現在我為你們受苦，倒覺歡樂；並且為基督的身體，就是為教會，要在我肉身上補滿基督患難的缺欠。教會的執事，我照着神為你們所賜給我的職分作了，要成全神的道。歌羅西書 1:18–25。
Christ is the head, which is to have preeminence in all things, and His church is the body. Together the head and the body represent the combination of divinity with humanity, and another important fact is also identified. The relation of the head and the body, is that the head is to have the preeminence over the body. With mankind, who were created in God’s image, the higher powers (the head), are to have rulership over the lower powers (the body.) Together they form one being, or in the terminology of the temple which John was to measure, they represent the holy place (humanity, the body), and the Most Holy Place (divinity, the head). How these two are joined together into “one stick”, or one body is the work of “at-One-ment.” Paul continues:
基督乃是頭，當在凡事上居首位；而祂的教會乃是身體。頭與身體合而為一，乃表明神性與人性的結合；此外，另一個重要的事實亦由此顯明。頭與身體的關係，乃是頭要在身體之上居首位。對於按着神形像被造的人類而言，較高的權能（頭）當掌管較低的權能（身體）。二者合起來便構成一個生命體；或者，用約翰所要量度之聖殿的術語來說，它們乃代表聖所（人性，身體）與至聖所（神性，頭）。這兩者如何聯合成為「一根木杖」，或一個身體，乃是「使成為一」（at-One-ment）的工作。保羅繼續說：
Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God; Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory: Whom we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ Jesus: Whereunto I also labour, striving according to his working, which worketh in me mightily. Colossians 1:25–29.
我照着神為你們所賜給我的職分，作了教會的執事，要成全神的道；這道就是歷世歷代所隱藏的奧祕，但如今向他的聖徒顯明了。神願意叫他們知道，這奧祕在外邦人中有何等豐盛的榮耀；這奧祕就是基督在你們裏面，成了榮耀的盼望。我們所傳揚的就是他；是用諸般的智慧，勸戒各人，教導各人，要把各人在基督耶穌裏完完全全地引到神面前。我也為此勞苦，照着他在我裏面大能運行的能力盡心竭力。歌羅西書 1:25–29。
The perfection of the one hundred and forty-four thousand, which presents “every man perfect in Christ” is the “mystery of God,” which is the combination of divinity with humanity, or as Paul states it, is “Christ in” humanity “the hope of glory.” In the days of the sounding of the Seventh Trumpet that mystery is accomplished. When Ezekiel identifies that joining, he employs two sticks, one for the northern kingdom and one for the southern kingdom to identify the symbolic link, which represents the temple by the number “forty-six.” The stick of the symbolic link of “forty-six,” is to be joined with the symbolic link of “two hundred and twenty.”
嗰十四萬四千人嘅完全，亦即「使各人在基督裏得以完全」，就係「神嘅奧祕」，即係神性同人性嘅結合；或者照保羅所講，就係基督喺人性之中，成為「榮耀嘅盼望」。到第七號吹響嘅日子，呢個奧祕就成全咗。當以西結指出呢種聯合嘅時候，佢用兩根杖，一根代表北國，一根代表南國，去表明呢個象徵性嘅聯繫；而呢個聯繫以「四十六」呢個數目代表聖殿。象徵性聯繫之「四十六」嘅杖，係要同「二百二十」嘅象徵性聯繫連合。
Two hundred and twenty is the symbol of divinity combined with humanity. From the publishing of the King James Bible in 1611, unto the first presentation of Miller’s message in 1831 and thereafter the publishing of the message in 1833 in the Vermont Telegraph, is two hundred and twenty years. Miller’s message was the formalization of the increase of knowledge that was derived from the Bible, when the book of Daniel was unsealed in 1798. At the beginning date of 1611, there was a divine document published and at the ending date of 1831 there was a human publication based upon the divine truth that was unsealed in 1798.
二百二十乃係神性與人性結合嘅象徵。由一六一一年《英皇欽定本聖經》出版起，直到一八三一年米勒信息首次被提出，及其後於一八三三年喺《Vermont Telegraph》刊登該信息，正好係二百二十年。米勒嘅信息，乃係對嗰因《但以理書》於一七九八年被揭開而從聖經得出之知識增長嘅正式表述。喺起始年份一六一一年，有一份神聖文件被出版；而喺終止年份一八三一年，則有一份基於一七九八年所揭開之神聖真理而成嘅人間出版物。
Those three dates represent not only two hundred and twenty years, but also the structure of the Hebrew word “Truth”, which is created by combining the first, thirteenth and last letters of the Hebrew alphabet to create the word “Truth.” A divine publication at the beginning and a human publication at the ending, and 1798 represents an increase of knowledge which would manifest a class of wicked persons who rejected that knowledge, and thus represented the thirteenth letter, which is a symbol of rebellion. That link of two hundred and twenty years was established in the movement of the first angel, and the movement of the third angel provides a second witness.
呢三個日期所代表嘅，唔單止係二百二十年，亦都係希伯來文「真理」呢個字嘅結構；呢個字係由希伯來字母表中第一個、第十三個同最後一個字母結合而成，以構成「真理」一詞。起頭有一份神聖嘅出版，結尾有一份人嘅出版，而1798則代表知識嘅增長；呢種增長會顯明一班拒絕嗰知識嘅惡人，因此就代表咗第十三個字母，而第十三個字母乃係背叛嘅象徵。呢條二百二十年嘅連繫，係喺第一位天使嘅運動中建立起來，而第三位天使嘅運動則提供第二個見證。
In 1776, the divine document, the Declaration of Independence, was published and two hundred and twenty years later, in 1996, a human document The Time of the End magazine was published. The human document was derived from the increase of knowledge that was produced at the time of the end in 1989, which, as with 1798, produced a rebellion to the divine message represented by the Declaration of Independence. The increase of knowledge in 1996, identified the future for America as it loses the freedom and independence it had declared in 1776 at the soon coming Sunday law. This provides a second witness that the number two hundred and twenty represents the combination of divinity with humanity, and that second witness was set forth with the signature of “Truth,” and was represented by a first witness in the history of the first angel (the first), and the second witness in the history of the third angel (the last).
1776年，神聖嘅文件《獨立宣言》被發表；而喺二百二十年之後，即1996年，一份人嘅文件《The Time of the End》雜誌被出版。呢份人嘅文件，係源自1989年末時所產生嘅知識增長；而嗰次知識增長，正如1798年一樣，產生咗對神聖信息嘅背叛，而呢神聖信息乃係由《獨立宣言》所代表。1996年嘅知識增長，指出咗美國將來嘅前景：喺那即將來臨嘅星期日法案之下，美國將失去佢喺1776年所宣告擁有嘅自由同獨立。呢一點提供咗第二個見證，表明二百二十呢個數字代表神性與人性嘅結合；而呢第二個見證，乃係以「Truth」嘅簽署被提出，並且喺第一位天使（首先）嘅歷史當中，由第一個見證所代表；又喺第三位天使（末後）嘅歷史當中，由第二個見證所代表。
1776 also marked the beginning of a period that preceded the actual beginning of the earth beast as the sixth kingdom of Bible prophecy. In that preparation period the signature of truth was once again identified by 1776, marking the beginning of the United States, and 1798 marking the beginning of the United States as the sixth kingdom of Bible prophecy. In the middle of that beginning and ending history, 1789 marked the center letter as thirteen colonies ratified the Constitution. Each of the three dates represent the “speaking” of the United States; with the Declaration of Independence in 1776, the Constitution in 1789, and the Alien and Sedition Acts in 1798. That history represents twenty-two years, which is a tithe or a tenth of two hundred and twenty, so it also represents a symbol of the combination of Divinity with humanity.
1776年亦標誌住一段時期嘅開始；呢段時期先於地獸作為聖經預言中第六個國度嘅實際開端。喺嗰段預備時期，真理嘅印記再一次藉着1776年被辨明；1776年標誌住美國嘅開始，而1798年則標誌住美國作為聖經預言中第六個國度嘅開始。喺呢段有開始同終結嘅歷史當中，1789年標誌住中心字母，因為十三個殖民地批准咗《憲法》。呢三個日期各自都代表美國嘅「說話」；1776年有《獨立宣言》，1789年有《憲法》，1798年有《外僑法》同《煽動叛亂法》。呢段歷史共二十二年，乃係二百二十嘅十一奉一或十分之一，因此亦代表神性與人性結合嘅象徵。
Its representation is of the history of the earth beast who is portrayed as beginning as a lamb (divinity), and ending as a dragon (humanity). 1776 begins with the Declaration of Independence marking divinity and the Alien and Sedition Acts represent humanity, and in those twenty-two years that preceded the beginning of the earth beast’s reign as the sixth kingdom of Bible prophecy, the transition from the lamb to the dragon is typified.
呢個表象所描繪嘅，係地獸嘅歷史；佢起初被描述為羔羊（神性），最終卻成為龍（人性）。1776年以《獨立宣言》開始，標誌住神性；而《外僑法》同《煽動叛亂法》則代表人性。喺嗰二十二年之間——即喺地獸作為《聖經》預言中第六個國度開始掌權之前——由羔羊轉變為龍嘅過程，已被預表出嚟。
The beginning of the twenty-five hundred and twenty years of judgment against the southern kingdom of Judah, is connected with the beginning of the twenty-three hundred years of Daniel chapter eight, verse fourteen. The trampling down of the sanctuary and host in Judah began in 677 BC, and the twenty-three hundred year prophecy began two hundred and twenty years later in 457 BC. The stick of the southern kingdom of Judah is linked with the symbol of forty-six to the northern kingdom, and also linked to the twenty-three hundred years by the link of two-hundred and twenty.
向南國猶大施行二千五百二十年審判之開端，乃與《但以理書》第八章十四節之二千三百年之開端相連。猶大之聖所與軍旅被踐踏，始於主前677年；而二千三百年之預言，則於二百二十年後，即主前457年開始。南國猶大之杖，藉着四十六這一象徵，與北國相連；並且又藉着二百二十這一連繫，與二千三百年相連。
Paul claimed to be the minister of the dispensation of God, and then defined the dispensation he was a minister of as the mystery of God, which is Christ in you the hope of glory. He further addresses this truth when writing to Timothy.
保羅自稱係 神之經綸嘅執事，並且進一步界定佢所作執事嘅呢個經綸，就係 神嘅奧祕；呢奧祕就係基督在你們裏面，作榮耀嘅盼望。佢喺寫畀提摩太嘅書信中，亦進一步論到呢個真理。
And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory. 1 Timothy 3:16.
敬虔嘅奧祕，無可爭辯，係極大嘅： 神喺肉身顯現，喺聖靈裏稱義，被天使看見，傳於外邦，被世人信服，被接升天，進入榮耀。提摩太前書 3:16
Paul here says that the mystery of godliness is God manifest in the flesh. God is the Head, and the flesh is the body. The mystery of godliness is Christ in the believer, it is the joining of divinity with humanity. Paul also uses the metaphor of marriage as did Hosea.
保羅喺呢度話，敬虔嘅奧祕，就係神喺肉身顯現。神係頭，肉身係身體。敬虔嘅奧祕，就係基督喺信徒裏面；呢乃係神性與人性嘅聯合。保羅亦都如同何西阿一樣，運用婚姻作比喻。
For we are members of his body, of his flesh, and of his bones. For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. This is a great mystery: but I speak concerning Christ and the church. Ephesians 5:30–32.
因我們乃是祂身上的肢體，是祂的肉，祂的骨。為這緣故，人要離開父母，與妻子聯合，二人成為一體。這是極大的奧祕；但我是指着基督和教會說的。以弗所書 5:30–32。
In chapter thirty-seven, when Ezekiel identifies the covenant of the last days, which is the renewed covenant with those identified as the one hundred and forty-four thousand, he provides an illustration of the joining of two sticks. Those two sticks, line upon line, include Hosea and Paul’s marriage metaphor. When they were joined together, they were to be no more two nations, but one nation, forever.
喺第三十七章，當以西結指出末後日子嘅約，即係同嗰被指明為十四萬四千人所立嘅更新之約時，佢提出咗兩根杖連合為一嘅圖像。呢兩根杖，逐行逐句，包含咗何西阿同保羅所用嘅婚姻比喻。當佢哋連合埋一齊之後，就唔再係兩個國，乃係一個國，直到永遠。
And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all: Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwelling places, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. Ezekiel 37:22, 23.
我必使佢哋喺以色列山上之地成為一國；必有一王作佢哋眾人嘅王。佢哋必不再成為二國，亦不再分為兩國；佢哋亦必不再以偶像、可憎之物，或任何罪過玷污自己；但我要將佢哋從一切犯罪嘅住處拯救出嚟，並要潔淨佢哋。咁樣，佢哋要作我嘅子民，我要作佢哋嘅神。以西結書 37:22, 23。
The joining together of Ezekiel identifies when they are no more divided, nor do they sin any longer, when they are cleansed, and when God is their only God, and they have only one king. On October 22, the Messenger of the Covenant suddenly came to the temple to “cleanse” His people. He came to receive a kingdom, whose people according to Peter were then to be a kingdom of priests and kings. On that date the bridegroom also came to the marriage, which is the mystery Paul and Hosea identify, which represents the combination of divinity with humanity. John identifies that the mystery, which Paul identifies as “Christ in you, the hope of glory,” would be finished in the days of the sounding of the seventh angel.
以西結所說嘅聯合，指出咗佢哋喺幾時唔再分裂，亦唔再犯罪；喺幾時得潔淨；以及上帝成為佢哋唯一嘅上帝，而佢哋亦只有一位王。喺10月22日，立約的使者忽然來到殿中，要「潔淨」祂的子民。祂來，是要承受一個國度；按彼得所說，其民嗰時要成為祭司同君王嘅國度。喺嗰一日，新郎亦來赴婚筵；呢就係保羅同何西阿所指出嘅奧祕，代表神性與人性嘅結合。約翰指出，呢個奧祕——即保羅所稱「基督在你們心裡成了有榮耀的盼望」——要喺第七位天使吹號的日子成全。
But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.
但在第七位天使發聲的日子，當他將要吹號的時候，神的奧祕就要成全，正如神所傳給祂僕人眾先知的佳音一樣。啟示錄 10:7
The seventh angel is the third woe, which arrived on September 11, 2001. The seventh angel began to sound when the third angel arrived in the history of 1844, and onward, but the rebellion of 1863 prevented the work from being finished. The third angel arrived and the seventh trumpet began to sound again on September 11, 2001, and this time the “mystery of God” is to be “finished.” That “mystery” is the combination of divinity with humanity, which produces the one hundred and forty-four thousand, who then become God’s ensign and army. For this reason, chapter thirty-seven of Ezekiel, begins with Ezekiel being taken to a valley of dead dry bones. Those bones represent Laodicean Adventism on September 11, 2001, and for this reason Paul addresses his gospel of the mystery of God to the Laodiceans.
第七位天使就是第三樣禍患，乃於二〇〇一年九月十一日臨到。當第三位天使於一八四四年的歷史中來到之時，第七位天使便開始吹號，並且其後一直如此；但一八六三年的悖逆阻止了這工作得以完成。第三位天使於二〇〇一年九月十一日再次來到，而第七枝號筒也再次開始吹響；這一次，「神的奧祕」必定要「成全」。那「奧祕」就是神性與人性的結合，由此產生十四萬四千人；其後他們便成為神的旌旗與軍隊。正因如此，以西結書第三十七章乃以以西結被帶到一個滿有枯乾死骨的平原開始。那些骸骨乃代表二〇〇一年九月十一日的老底嘉復臨信仰，因此保羅將他那關於神奧祕的福音傳給老底嘉人。
For I would that ye knew what great conflict I have for you, and for them at Laodicea, and for as many as have not seen my face in the flesh; That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgment of the mystery of God, and of the Father, and of Christ; In whom are hid all the treasures of wisdom and knowledge. Colossians 2:1–3.
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This is also the description Sister White associates with the dead dry bones of Ezekiel.
呢個亦都係懷愛倫姊妹所聯繫於以西結書中嗰啲已死、枯乾之骸骨嘅描述。
“But not only does this simile of the dry bones apply to the world, but also to those who have been blessed with great light; for they also are like the skeletons of the valley. They have the form of men, the framework of the body; but they have not spiritual life. But the parable does not leave the dry bones merely knit together into the forms of men; for it is not enough that there is symmetry of limb and feature. The breath of life must vivify the bodies, that they may stand upright, and spring into activity. These bones represent the house of Israel, the church of God, and the hope of the church is the vivifying influence of the Holy Spirit. The Lord must breathe upon the dry bones, that they may live.
「然而，呢個枯骨嘅比喻唔單止適用於世界，亦都適用於嗰啲曾蒙大光照耀嘅人；因為佢哋同樣好似山谷中嘅骸骨。佢哋具有人嘅形體、身體嘅架構；卻冇屬靈嘅生命。但呢個比喻並冇將枯骨只係留喺彼此連結成人形嘅地步；因為單有肢體同五官嘅勻稱，並不足夠。生命嘅氣息必須使身體活過來，叫佢哋可以站立起來，並且起而活動。呢啲骨頭代表以色列家，上帝嘅教會；而教會嘅盼望，就在於聖靈賜生命嘅感化。主必須向呢啲枯骨吹氣，使佢哋得以存活。」
“The Spirit of God, with its vivifying power, must be in every human agent, that every spiritual muscle and sinew may be in exercise. Without the Holy Spirit, without the breath of God, there is torpidity of conscience, loss of spiritual life. Many who are without spiritual life have their names on the church records, but they are not written in the Lamb’s book of life. They may be joined to the church, but they are not united to the Lord. They may be diligent in the performance of a certain set of duties, and may be regarded as living men; but many are among those who have ‘a name that thou livest, and art dead.’
上帝的靈，連同其使人活潑的能力，必須存在於每一位人間的代理者之中，使每一條屬靈的肌肉與筋絡都得以運作。沒有聖靈，沒有上帝的氣息，良心便陷於麻木，屬靈的生命便喪失。許多沒有屬靈生命的人，名字雖記在教會的名冊上，卻沒有寫在羔羊的生命冊上。他們或者加入了教會，卻沒有與主聯合。他們或者殷勤履行某一套職責，也可能被看為活着的人；但許多人乃是在那些「按名你是活的，其實是死的」的人當中。
“Unless there is genuine conversion of the soul to God; unless the vital breath of God quickens the soul to spiritual life; unless the professors of truth are actuated by heaven-born principle, they are not born of the incorruptible seed which liveth and abideth forever. Unless they trust in the righteousness of Christ as their only security; unless they copy His character, labor in His spirit, they are naked, they have not on the robe of His righteousness. The dead are often made to pass for the living; for those who are working out what they term salvation after their own ideas, have not God working in them to will and to do of His good pleasure.
「除非人的心靈真實地歸向上帝；除非上帝生命的氣息使心靈甦醒而得着屬靈的生命；除非信奉真理的人是受那從天而來的原則所推動，否則他們就不是從那不能朽壞、永活長存的種子所生的。除非他們倚靠基督的義，以此作為他們唯一的保障；除非他們效法祂的品格，在祂的靈裏勞苦，否則他們就是赤身露體，沒有穿上祂公義的袍。死人往往被當作活人；因為那些照着自己的觀念作成他們所稱為救恩之工的人，並不是上帝在他們裏面運行，使他們立志行事，為要成就祂的美意。」
“This class is well represented by the valley of dry bones Ezekiel saw in vision.” Review and Herald, January 17, 1893.
「以西結在異象中所見的枯骨之谷，正充分象徵這一等人。」《Review and Herald》，1893年1月17日。
The Laodicean message was first presented to Adventism in 1856, the very year the Lord opened up the advancing light of the “seven times” of Leviticus chapter twenty-six. The message of 1856, consisting of an internal message calling for repentance, and an external message of prophecy, was rejected in 1863. The Laodicean message of the mystery of “Christ in you, the hope of glory”, was repeated in 1888 by Elders Jones and Waggoner, and that message was also identified as the message to Laodicea by Sister White.
老底嘉的信息首先於1856年傳給復臨運動，正是在那一年，主開啟了《利未記》第二十六章「七次」之漸進亮光。1856年的信息，包括一個呼召悔改的內在信息，以及一個關乎預言的外在信息，於1863年被拒絕了。關於「基督在你們心裏成了有榮耀的盼望」這奧祕的老底嘉信息，於1888年由瓊斯長老與瓦格納長老再次傳講，而懷愛倫姊妹亦指明那信息就是給老底嘉的信息。
Line upon line, Ezekiel chapter thirty-seven begins with Ezekiel being spiritually conveyed to September 11, 2001, where he is given a view of Laodicean Adventism, who are dead in sins and trespasses. He is told to give two distinct prophetic messages. The first produces a joining together, but the bodies are still dead. The second prophecy calls for the message of the “four winds” to breathe life into the bones. The message of the four winds is the sealing message of the one hundred and forty-four thousand which identifies four angels holding the four winds. Sister White identifies those four winds as an “angry horse”, seeking to break loose, for it is being restrained. The angry horse of Islam is seeking to break loose and bring death and destruction in its path, as it did on September 11, 2001, and it will be released again at the soon coming Sunday law.
逐句逐行，《以西結書》第三十七章以以西結在靈裏被帶到二〇〇一年九月十一日開始，在那裏，他得見老底嘉嘅復臨信仰，乃係死喺罪惡同過犯之中。佢被吩咐傳講兩個各自分明嘅先知性信息。第一個帶來聯合，但嗰啲身體仍然係死嘅。第二個預言呼召「四風」嘅信息向骸骨吹氣，使其得生命。四風嘅信息，就係十四萬四千人嘅印記信息，指出有四位天使執持四風。懷愛倫姊妹將嗰四風指認為一匹「憤怒嘅馬」，正企圖掙脫而出，因為牠現正被約束住。伊斯蘭呢匹憤怒嘅馬正企圖掙脫而出，沿途帶來死亡同毀滅，正如佢喺二〇〇一年九月十一日所行嘅一樣；而到將近來臨嘅星期日法令之時，牠必再次被釋放。
That message brings the dead bodies into a unified army that is standing upon its feet. That unified army is brought to its feet in response to the message of the seventh angel, for in the days of the sounding of the seventh angel, the mystery of the one hundred and forty-four thousand’s marriage with Christ will be accomplished.
嗰個信息使嗰啲死屍成為一支合一嘅軍隊，並且企立起身。嗰支合一嘅軍隊，係因着第七位天使嘅信息而被帶到企立起身；因為喺第七位天使吹號嘅日子，一十四萬四千人與基督結婚嘅奧祕就要成全。
Then Ezekiel is shown the joining of two sticks that become one nation. Those two sticks are the northern kingdom of Israel, and the southern kingdom of Judah, which are joined together as one nation at the conclusion of their mutual scattering periods of twenty-five hundred and twenty years. Their mutual conclusion produces a spiritual temple, represented by the forty-six years at the beginning and at the ending of the mutual scattering times.
跟住，以西結睇見兩根木杖連合，成為一國。嗰兩根木杖，就係以色列北國同猶大南國；喺佢哋彼此分散嘅二千五百二十年時期完結之際，二者被聯合成為一國。佢哋共同嘅終結產生出一座屬靈嘅殿，呢座殿乃由彼此分散時期起首同終結之處嘅四十六年所表徵。
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。
“‘And they rose early in the morning, and went forth into the wilderness of Tekoa: and as they went forth, Jehoshaphat stood and said, Hear me, O Judah, and ye inhabitants of Jerusalem; Believe in the Lord your God, so shall ye be established; believe his prophets, so shall ye prosper. 2 Chronicles 20:20.’
「佢哋清早起來，出去到提哥亞的曠野；佢哋出去嘅時候，約沙法站住，說：猶大人同耶路撒冷的居民啊，要聽我；你哋當信耶和華你哋的 神，就必立穩；當信祂的先知，就必亨通。歷代志下 20:20。」
““Believe in the Lord your God, so shall ye be established; believe his prophets, so shall ye prosper.’
「你哋當信耶和華你哋嘅神，就必立穩；當信佢嘅先知，就必亨通。」
“Isaiah 8:20. ‘To the law and to the testimony; if they speak not according to this word, it is because there is no light in them.’
「以賽亞書 8:20：『當以訓誨和見證為依歸；他們若不照這話而說，必因他們裏頭沒有亮光。』」
“Two texts are here set before God’s people: two conditions for success. The law spoken by Jehovah himself, and the spirit of prophecy, are the two sources of wisdom to guide His people in every experience. Deuteronomy 4:6. ‘This is your wisdom and your understanding in the sight of the nations, who shall say, Surely this great nation is a wise and understanding people.’
「此處擺喺上帝子民面前嘅，有兩段經文：兩個成功嘅條件。由耶和華親自宣講嘅律法，同埋預言之靈，乃係引導祂子民喺一切經歷中嘅兩大智慧來源。申命記 4:6。『這就是你們在萬民眼前的智慧和聰明；他們聽見這一切律例，必說：這大國的人真是有智慧，有聰明。』」
“The law of God and the Spirit of Prophecy go hand in hand to guide and counsel the church, and whenever the church has recognized this by obeying His law, the spirit of prophecy has been sent to guide her in the way of truth.
「上帝的律法與預言之靈並肩同行，以引導並勸勉教會；而每逢教會藉着遵守祂的律法而承認這一點時，預言之靈便被差遣來，在真理的道路上引導她。」
“Revelation 12:17. ‘And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ.’ This prophecy points out clearly that the remnant church will acknowledge God in His law and will have the prophetic gift. Obedience to the law of God, and the spirit of prophecy has always distinguished the true people of God, and the test is usually given on present manifestations.
「啟示錄」12:17：「龍向婦人發怒，去與她其餘的後裔爭戰；這後裔就是那些遵守上帝誡命、又有耶穌基督見證的人。」呢個預言清楚指出，餘民教會必承認上帝喺祂律法中嘅權威，並且擁有先知嘅恩賜。順從上帝嘅律法，同埋預言之靈，向來都係上帝真子民嘅標誌，而呢個考驗通常係根據當前嘅顯現而賜下嘅。
“In Jeremiah’s day the people had no question about the message of Moses, Elijah, or Elisha, but they did question and put aside the message sent of God to Jeremiah until its force and power was wasted and there was no remedy but for God to carry them away into captivity.
喺耶利米嘅日子，百姓對摩西、以利亞或以利沙嘅信息並冇疑問；但對神差遣耶利米所傳嘅信息，佢哋卻存疑，並且將之擱置，直到其中嘅力量同權能都被消耗殆盡，再冇補救之法，惟有神將佢哋擄去，被遷入囚。
“Likewise in the days of Christ the people had learned that Jeremiah’s message was true, and they persuaded themselves to believe that if they had lived in the days of their fathers they would have accepted his message, but at the same time they were rejecting Christ’s message, of whom all the prophets had written.
「同樣，在基督的日子，百姓已經知道耶利米的信息是真實的；他們便自以為，若是活在他們列祖的日子，就必會接受他的信息；然而，就在同一時候，他們卻正在拒絕基督的信息——這一位，正是眾先知所曾記述的。」
“As the third angel’s message arose in the world, which is to reveal the law of God to the church in its fullness and power, the prophetic gift was also immediately restored. This gift has acted a very prominent part in the development and carrying forward of this message.
「當第三位天使的信息在世上興起、要向教會將上帝的律法以其完全與大能顯明出來之時，先知的恩賜也隨即得以恢復。這恩賜在這信息的發展與推進之中，發揮了極其顯著的作用。
“As differences of opinion have arisen in reference to interpretations of Scriptures and methods of labor, calculated to unsettle the faith of believers in the message and lead to disunion in the work, the spirit of prophecy has always thrown light on the situation. It has always brought union of thought and harmony of action to the body of believers. In every crisis that has arisen in the development of the message and the growth of the work, those who have stood firmly by the law of God and the light of the Spirit of prophecy have triumphed and the work has prospered in their hands.” Loma Linda Messages, 34.
「每逢因聖經解釋同工作方法而出現意見分歧，足以動搖信徒對呢信息嘅信心，並導致工作上嘅不和，預言之靈總係對當前情況投下亮光。佢一直都為信徒群體帶來思想上嘅合一同埋行動上嘅和諧。喺信息嘅發展同工作嘅增長過程中，每一次所出現嘅危機裡面，凡堅定站喺上帝律法同預言之靈亮光一邊嘅人，都已經得勝，而工作亦都喺佢哋手中興旺。」《Loma Linda Messages》，34。