On July 18, 2020, the first disappointment for God’s last-day reformatory movement arrived. It marked a waymark in the history of the third Woe, which is the history of the latter rain, and also the history of the sealing of the one hundred and forty-four thousand. That history has been represented by every reformatory movement of sacred history, and it was more specifically represented by the history of the Millerite movement, and illustrated by the parable of the ten virgins, and it represents the prophetic history which every prophet identified.
喺2020年7月18日，上帝末日改正運動嘅第一次失望臨到。呢件事標誌住第三樣災禍歷史上一個路標；呢段歷史就係晚雨嘅歷史，亦都係十四萬四千人受印嘅歷史。呢段歷史，曾經由神聖歷史中每一次改正運動所表徵；而更具體噉，係由米勒派運動嘅歷史所表徵，並且由十個童女嘅比喻所說明；而且佢所代表嘅，就係每一位先知都曾指出嘅預言歷史。
July 18, 2020, represents the first disappointment of the movement, and as such it marks the arrival of the tarrying time in the parable of the ten virgins and Habakkuk. In the Millerite history the same evidence that led to their erroneous proclamation was seen to identify the true date. The tarrying time of the parable of the ten virgins was then seen as present truth, and that tarrying time was the same tarrying time in Habakkuk two. The parable of the ten virgins is repeated to the very letter, and that reality identifies that only those who were involved with the disappointment are candidates to either be a wise or foolish virgin.
2020年7月18日，代表呢場運動嘅第一次失望；因此，佢標誌住《十個童女》同《哈巴谷書》比喻中遲延時期嘅來到。喺米勒派嘅歷史入面，正正係嗰啲導致佢哋作出錯誤宣告嘅同一證據，後來被看見係用嚟辨認真正日期嘅。於是，《十個童女》比喻中嘅遲延時期，被看為現代真理，而嗰個遲延時期亦就係《哈巴谷書》第二章中同一個遲延時期。《十個童女》嘅比喻，逐字逐句被重演；而呢個事實表明，唯有曾經參與嗰次失望嘅人，先係可能成為聰明童女或者愚拙童女嘅候選者。
The great body of Laodicean Adventism was tested by the arrival of the third Woe on September 11, 2001, and when the failed prediction of July 18, 2020 passed, Laodicean Adventism was left behind to drift aimlessly back toward Rome, as were the Protestants in Millerite history.
老底嘉復臨信仰嘅大體，喺二〇〇一年九月十一日第三樣禍患臨到之時受咗試驗；及至二〇二〇年七月十八日嗰個落空咗嘅預言過去之後，老底嘉復臨信仰就被撇低，茫無目的噉漂流返向羅馬，正如米勒派歷史中嘅更正教徒一樣。
Not only did the Millerites identify the tarrying time as the fulfillment of the parable of the ten virgins, but they saw that in Habakkuk the command to wait for the vision, though it tarried, was the same prophetic waymark. Habakkuk then confirms that the vision that had been erroneously presented and which had produced the first disappointment was the vision that would “speak” at the end.
米勒派信徒不單止認明咗遲延嘅時期乃係十個童女比喻嘅應驗，佢哋亦都睇見，喺哈巴谷書入面，嗰個吩咐人等候異象、雖然異象遲延嘅命令，正正就係同一個先知性嘅路標。哈巴谷跟住又證實，嗰個曾經被錯誤呈現、並且導致第一次失望嘅異象，就係嗰個到咗末時要「發聲」嘅異象。
For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Habakkuk 2:3.
因為這異象尚有一定的日期，到末時必然顯明，並不虛謊；雖然遲延，你總要等候，因為它必然來到，決不遲延。哈巴谷書 2:3。
The message that produced the first disappointment was the same message that was to be recognized as being fulfilled in the near future, but it was a message that was still based upon the previous prophetic arguments that were employed in the first erroneous proclamation.
帶來第一次失望嘅信息，正係嗰個將會喺不久將來被確認為已經應驗嘅同一個信息；然而，呢個信息仍然係建立喺先前嗰啲預言性論據之上，而嗰啲論據曾被用於第一次錯誤嘅宣告。
In the Millerite history the former covenant people were first tested, thereafter the new covenant people were tested. The test began for the Protestants when the first angel of Revelation ten and the first angel of Revelation fourteen (for they are the same angel), descended on August 11, 1840. Their test concluded with the first disappointment and arrival of the second angel of Revelation fourteen.
喺米勒派嘅歷史之中，舊約之民首先受到試驗，其後新約之民亦受到試驗。呢個試驗喺啟示錄第十章嘅第一位天使同啟示錄第十四章嘅第一位天使（因為佢哋係同一位天使）於1840年8月11日降臨之時，就開始臨到新教徒。佢哋嘅試驗，隨住第一次失望，以及啟示錄第十四章第二位天使嘅來到，就告終結。
In Millerite history the test for the Millerites began with the arrival of the second angel at the first disappointment and concluded with the arrival of the Midnight Cry, which Sister White portrays as a multitude of angels, who join the second angel. Under the power of the Holy Spirit, the Millerites who recognized and accepted the message of the Midnight Cry, were then separated from the Millerites who did not recognize the message that was falling all around them. On October 22, 1844, the third angel arrived and the vision that had tarried then spoke.
喺米勒派嘅歷史入面，對米勒派嘅試驗，係由第一次失望之時第二位天使嘅來到開始，並以半夜呼聲嘅來到作結；懷姊妹將呢半夜呼聲描繪為一大群天使，佢哋與第二位天使聯合。喺聖靈嘅能力之下，凡認出並接受半夜呼聲信息嘅米勒派信徒，於是就同嗰啲冇認出嗰正喺佢哋四圍降下之信息嘅米勒派分別開來。到咗1844年10月22日，第三位天使來到，而嗰異象雖然遲延，最終就發聲。
In the history of the sealing of the one hundred and forty-four thousand, the former covenant people were first tested, then the new covenant people. The test began for Laodicean Adventism when the first voice of the angel of Revelation eighteen and the third angel of Revelation fourteen (for they are the same angel), descended on September 11, 2001. Their test concluded with the disappointment of July 18, 2020.
喺十四萬四千人受印嘅歷史當中，前約之民首先受試驗，然後先到新約之民。呢個試驗對老底嘉復臨信仰而言，乃係始於二〇〇一年九月十一日；當日，啟示錄第十八章天使嘅第一個聲音，同埋啟示錄第十四章第三位天使嘅聲音（因為佢哋乃係同一位天使），降臨下來。佢哋嘅試驗，則於二〇二〇年七月十八日嘅失望之中告終。
In the movement of the third angel, the test for the one hundred and forty-four thousand began with the arrival of the first disappointment, and will conclude with the arrival of the message of the Midnight Cry. Under the power of the Holy Spirit those who now recognize and accept the message of the Midnight Cry, are then separated from the foolish and wicked who did not recognize the multifaceted message that is now falling all around them.
喺第三位天使嘅運動之中，對十四萬四千人嘅試驗，係隨着第一次失望嘅來到而開始，並將隨着半夜呼喊信息嘅來到而告終。在聖靈嘅能力之下，凡現今認出並接受半夜呼喊信息嘅人，就因此與嗰啲愚拙而邪惡、未有認出現今正喺佢哋四圍降下之多重信息嘅人分別出來。
At the soon-coming Sunday law, the second “voice” of the angel of Revelation eighteen speaks, which is also the vision that “tarried” speaking. It also represents the third angel’s message that “swells” to the loud cry.
喺嗰條即將來臨嘅星期日法令之時，啟示錄第十八章天使嘅第二個「聲音」就發言；呢個亦都係嗰個「遲延」先至發言嘅異象。佢同時亦代表第三位天使嘅信息，「膨脹」成為大聲呼喊。
The Midnight Cry is represented as many angels that join with the previous angel. The message of the Midnight Cry has several elements that contribute to the entire message, and angels are symbols of messages. In Millerite history the pioneer identified as leading out in bringing the message of the true Midnight Cry together was Samuel S. Snow. In that history it is well documented that Snow’s understanding of the message of the Midnight Cry developed over a period of time.
半夜呼聲被表徵為許多與先前那位天使聯合的天使。半夜呼聲的信息包含若干構成整體信息的要素，而天使乃是信息的象徵。喺米勒派歷史中，被先驅認定為率先整合並傳揚真正半夜呼聲信息嘅領導人物，乃係 Samuel S. Snow。喺嗰段歷史當中，有充分文獻記載，Snow 對半夜呼聲信息嘅理解，係經過一段時期逐步發展而成。
That history is repeated to the very letter, and the message of the final Midnight Cry has been publicly developing since the end of July, 2023. It is not simply the message of Islam, but it also includes the message of the sealing of the one hundred and forty-four thousand. It includes the revelation that the two horns of the earth beast, both go through a “death and resurrection”, as they parallel the image of the beast, that in the same history fulfills the prophetic riddle that “the eighth is of the seven”. It includes the revelations associated with the “hidden history” of the Seven Thunders, and it fulfills the prophetic riddle of the “stone” that was rejected becoming “the head of the corner”, as the “seven times” of Leviticus twenty-six is revealed to be the thread that weaves all the truths of Miller’s history together, with the truths that were unsealed at the time of the end in 1989. The Psalmist says it this way:
嗰段歷史乃係逐字逐句被重演，而最後午夜呼喊嘅信息，自二〇二三年七月底以來，已經一直公開地發展。呢個信息唔單止係關於伊斯蘭嘅信息，亦都包括十四萬四千人受印嘅信息。佢包括咗一項啟示：地獸嘅兩角都要經歷一次「死亡與復活」；佢哋與獸像彼此平行，而喺同一段歷史當中，亦應驗咗嗰個先知性謎語——「第八的就是那七位中的一位」。佢亦包括與「隱藏歷史」之七雷有關嘅各項啟示；並且應驗咗關於「石頭」嘅先知性謎語，就係嗰塊被棄絕嘅石頭成了「房角的頭塊石」，因為《利未記》第二十六章嘅「七倍」被揭示為一條線，將米勒歷史中一切真理，連同一九八九年末時所開封嘅真理，全部編織埋一齊。詩人係咁樣講嘅：
The stone which the builders refused is become the head stone of the corner. This is the Lord’s doing; it is marvellous in our eyes. This is the day which the Lord hath made; we will rejoice and be glad in it. Psalms 118:22–24.
匠人所棄的石頭，已成了房角的頭塊石。這是耶和華所作的，在我們眼中看為希奇。這是耶和華所定的日子；我們在其中要高興歡喜。詩篇 118:22–24。
The “stone”, which was the first “jewel” William Miller discovered (and jewels are stones), is the “day which the Lord hath made.” It has been shown in previous articles that the structure, and the words of the Sabbath commandment are identical to the structure to the sacred cycle of seven, as set forth in Leviticus chapter twenty-five. Resting on the seventh day typified the land resting on the seventh year, and when the two commandments are considered in this fashion, they provide a witness that a day represents a year in Bible prophecy.
威廉·米勒所發現嘅第一粒「寶石」——而寶石本來就係石頭——就係「耶和華所定的日子」。前文已經表明，安息日誡命嘅結構同其中嘅措辭，同《利未記》第二十五章所陳明之神聖七數循環嘅結構完全一致。第七日嘅安息，乃預表地土喺第七年安息；而當我哋以呢種方式一同考量呢兩條誡命時，佢哋就提供咗一個見證，表明喺《聖經》預言當中，一日代表一年。
They also show that the understanding that Miller proclaimed concerning God’s indignation of “seven times,” in Leviticus twenty-six is represented as “a day”, for the Lord made the sacred cycle of seven years, as certainly as He made the heavens and earth in six days, and rested the seventh.
佢哋亦都顯示出，米勒所宣講、關於上帝於《利未記》第二十六章中「七次」忿怒嘅理解，乃係以「一日」嚟表徵；因為主既然設立咗神聖嘅七年週期，就正如佢用六日創造天地、並於第七日安息一樣確實無疑。
When Jesus concluded the parable of the vineyard He asked a question to the Pharisees.
當耶穌講完葡萄園嘅比喻之後，祂向法利賽人提出咗一個問題。
When the lord therefore of the vineyard cometh, what will he do unto those husbandmen? They say unto him, He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons. Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder. And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them. Matthew 21:40–45.
葡萄園的主人既然來到，他要怎樣處治那些園戶呢？他們對他說，他要嚴厲地除滅那些惡人，並把葡萄園另租給別的園戶，就是按時交果子給他的。耶穌對他們說，你們在經上從來沒有念過麼：「匠人所棄的石頭，已成了房角的頭塊石頭；這是主所作的，在我們眼中看為希奇」？所以我告訴你們， 神的國必從你們奪去，賜給那結果子的國民。凡跌在這石頭上的，必要跌碎；這石頭掉在誰的身上，就要把誰砸得粉碎。祭司長和法利賽人聽見他的比喻，就看出他是指着他們說的。馬太福音 21:40–45。
The parable of the vineyard is the parable of the former chosen people being passed by, and the kingdom being given to a new chosen people. The “stone” which was rejected according to Jesus, is the “stone” that either saves or destroys, based upon how it is received. The “stone” must be a biblical truth in the context employed by Jesus, for it has the ability to bring forth righteous fruit, and the righteousness of Christ is only produced in men and women when they receive His Word of truth.
葡萄園的比喻，乃是論到從前蒙揀選的子民被撇下，而國度則賜予一個新蒙揀選的子民的比喻。照耶穌所言，那被棄絕的「石頭」，乃是一塊按着人怎樣領受它而或拯救、或毀滅的「石頭」。按耶穌所運用的語境，這「石頭」必定是一項聖經真理，因為它具有結出公義果子的能力；而基督的公義，唯有人領受祂真理的道之時，才會在男女之中產生。
Sanctify them through thy truth: thy word is truth. John 17:17.
求你用你嘅真理使佢哋成聖；你嘅道就係真理。約翰福音 17:17。
The “stone” is a doctrine that is either accepted or rejected, and Jesus is the Word, and in the book of Acts, Peter identifies the “stone” as Christ.
「石頭」乃是一項要麼被接受、要麼被棄絕的教義；而耶穌就是道；並且在《使徒行傳》中，彼得指出這「石頭」就是基督。
Be it known unto you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, even by him doth this man stand here before you whole. This is the stone which was set at nought of you builders, which is become the head of the corner. Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved. Acts 4:10–12.
你哋眾人同埋以色列眾民都當知道：站喺你哋面前呢個人得以痊癒，乃係因拿撒勒人耶穌基督嘅名；你哋曾將佢釘十字架，神卻叫佢從死人中復活。呢一位就係「你哋匠人所棄絕嘅石頭，已成咗房角嘅頭塊石頭。」除佢以外，別無拯救；因為喺天下人間，冇有賜下別的名，我哋可以靠着得救。使徒行傳 4:10–12。
And then in first Peter, he takes the symbolism of the “stone,” even further, but he keeps it in the same context of the passing-by of a former covenant people and the selection of a new chosen people, who as he states, “in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy.”
然後喺《彼得前書》入面，佢將「石頭」呢個象徵進一步發揮，但仍然保持喺同一個語境之中，就係先前立約之民被略過，而一個新被揀選嘅子民被選立；正如佢所講：「你哋從前算不得子民，現今卻作了神的子民；從前未曾蒙憐恤，現今卻蒙了憐恤。」
To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed. 1 Peter 2:4–8.
你哋親近主，主乃係活石；雖然被人所棄絕，卻係神所揀選、所寶貴嘅。你哋亦都好似活石，被建造成為靈宮，作聖潔嘅祭司職分，藉着耶穌基督獻上屬靈嘅祭物，為神所悅納。所以經上又記着話：「睇哪，我把一塊所揀選、所寶貴嘅房角石，安放喺錫安；信靠佢嘅人，必不至於羞愧。」所以，對你哋呢啲信嘅人嚟講，佢係寶貴嘅；但對於嗰啲不順服嘅人，「匠人所棄嘅石頭，已成了房角嘅頭塊石」，又係「絆腳嘅石頭，跌人嘅磐石」。佢哋因不順服而喺道上絆跌；佢哋咁樣，亦都係所預定嘅。彼得前書 2:4–8。
Peter says of the former chosen people, “unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed.”
彼得論到昔日蒙揀選的子民說：「對於那些不順服的人，匠人所棄的石頭，已成了房角的頭塊石；又成了絆腳的石頭，跌人的磐石；他們既在道上絆跌，因為不順服；他們這樣，也是被派定的。」
Jesus is represented by every sacred illustration of the foundation.
耶穌乃每一個關乎根基之神聖表號所預表者。
For other foundation can no man lay than that is laid, which is Jesus Christ. 1 Corinthians 3:11.
因為那已經立好的根基，除了耶穌基督以外，沒有人能立別的根基。哥林多前書 3:11
The foundation the Millerites built was the Rock of Ages (the Stone).
米勒派所建造嘅根基，乃係萬古磐石（嗰塊石頭）。
“The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.
「警告已經發出：凡會擾亂我哋自1842、1843同1844年信息臨到以來一直據以建造之信仰根基嘅任何事物，都唔可容讓其進入。我一直都在這信息之中；自那時起，我便一直站在世人面前，忠於上帝所賜給我哋嘅亮光。我哋無意將雙腳從那平台上移開；正是在那平台上，當我哋日復一日以懇切嘅祈禱尋求主、尋求亮光之時，我哋嘅腳被安置其上。你哋以為我能夠放棄上帝所賜給我嘅亮光嗎？這亮光必如萬古磐石一般。自從它賜下以來，一直都在引導我。」Review and Herald, April 14, 1903.
The first jewel Miller discovered that became part of the Millerite foundation, which is as the Rock of Ages, was the “seven times” of Leviticus twenty-six, and the “seven times,” was the first foundational truth to be set aside by those Millerite pioneers who had just built the Millerite foundation. It was the builders that were to reject the foundational stone. That “stone,” which typifies Christ, is also the day which the Lord made, for he made the seventh day as a day of rest, and the seventh year as a year the land would rest. In 1863, the foundation stone was rejected, but it is to be made the “head of the corner” and the “stone of stumbling” for the disobedient.
米勒所發現、並成為米勒派根基之一的第一顆寶石——此根基正如萬古磐石——乃係《利未記》第二十六章嘅「七次」；而呢個「七次」，正正就係嗰啲米勒派先驅喺剛剛建立咗米勒派根基之後，首先擱置嘅第一個根本真理。將要棄絕呢塊根基石頭嘅，正係嗰啲建造的人。呢塊「石頭」係預表基督，亦都係耶和華所造成嘅日子；因為祂設立第七日為安息之日，又設立第七年為土地安歇之年。到咗1863年，呢塊根基石已被棄絕；但佢終必被立為「房角的頭塊石頭」，並成為嗰啲悖逆之人嘅「絆腳石」。
The message of Islam of the third woe is the theme for the reform movement of the one hundred and forty-four thousand, and the testing process began when the angel of Revelation eighteen descended, as the great buildings of New York City were thrown down on September 11, 2001. Adventism was silent concerning the prophetic identification that September 11, 2001, was the arrival of the “day of the east wind.” On July 18, 2020, they were left behind as the two witnesses of Revelation chapter eleven, were slain in the streets of that great city. The test of Adventism was over, and the test for those who had professed to recognize the message of Islam was under way.
第三樣禍哉之伊斯蘭的信息，乃是一十四萬四千人改革運動的主題；而試驗的過程，乃在啟示錄第十八章的天使降臨之時開始，當時紐約市的大廈於2001年9月11日被拋下。基督復臨安息日會對於以下這一先知性辨識保持緘默：2001年9月11日，正是「東風之日」的來到。到2020年7月18日，當啟示錄第十一章的兩個見證人在那大城的街上被殺之時，他們便被撇下了。基督復臨安息日會的試驗已經結束，而那些自稱認出伊斯蘭信息之人的試驗，則正在進行。
After laying dead in the streets until the end of July, 2023, the dead dry bones were then aroused by the first message of Ezekiel. The second message of Ezekiel is the message of the four winds of Islam of the third Woe, representing the progressive unsealing of the message of the Midnight Cry, which is the vision that tarried, and the theme of the entire period of the movement. Various truths were then unsealed, for the message of the Midnight Cry represents a multifaceted message. The first truth that confronted the dead dry bones was the first truth rejected by Laodicean Adventism, and it represents the truth that marks the transition of Laodicea unto Philadelphia.
喺二〇二三年七月底之前一直橫陳喺街上如同死咗一般之後，嗰啲枯乾嘅骸骨隨即因以西結嘅第一個信息而被喚醒。以西結嘅第二個信息，乃係第三樣禍之伊斯蘭教四風嘅信息，象徵午夜呼聲信息逐步被揭開封印；呢個信息就係嗰延遲咗嘅異象，亦係呢場運動整個時期嘅主題。其後，各樣真理便相繼被開啟，因為午夜呼聲嘅信息代表一個多方面嘅信息。首先臨到嗰啲枯乾骸骨嘅第一個真理，正正就係老底嘉復臨派所拒絕嘅第一個真理；而呢個真理，亦代表標誌住老底嘉轉入非拉鐵非嘅真理。
The truth is the sealing message, and therefore needs to be settled into both intellectually and also spiritually. It is not enough to recognize the period the two witnesses were dead in the street is a symbol of the scattering of the “seven times,” it also requires an experiential acceptance of the truth.
真理就係蓋印嘅信息，因此，必須喺理智上同屬靈上都得以確立。單單認知兩個見證人倒臥街上嘅時期，乃係「七期」分散之象徵，並不足夠；亦必須對呢真理有經驗上嘅接受。
Miller’s jewels, which represents the truths unsealed at the time of the end in 1798, become a test for the virgins of the last days. The experience of settling into the truth “spiritually” is represented by Miller’s first jewel, and the “intellectual” settling into the truth is represented by the message of Islam of the third woe. The calling for repentance and confession represented by the “seven times,” identifies a work that is carried out in conjunction with Christ in the Most Holy Place, and is represented by the “mareh” vision.
米勒嘅寶石，代表喺1798年末時所啟封嘅真理，成為末後日子童女嘅一個試驗。喺真理上「屬靈地」扎根嘅經歷，係由米勒嘅第一顆寶石所代表；而喺真理上「理智上」扎根，則係由第三禍伊斯蘭嘅信息所代表。由「七次」所代表、對悔改同承認罪嘅呼召，指出一項與基督喺至聖所中一同進行嘅工作，並且係由「mareh」異象所代表。
The “intellectual” understanding of Islam of the third Woe is represented by the “chazon” vision, and both are required for those who will be sealed. In 1863, Laodicean Adventism chose to rebuild Jericho, and left its work of restoring Jerusalem. Jericho is a symbol of affluence as also represented by the Laodicean blindness.
第三禍對伊斯蘭之「知性上」嘅理解，係由「chazon」異象所代表；而凡將要受印嘅人，兩者都係必不可少。喺1863年，老底嘉嘅復臨信徒選擇咗重建耶利哥，並離棄咗佢哋復興耶路撒冷嘅工作。耶利哥乃係富足繁華嘅象徵，亦正如老底嘉嘅眼瞎所表明一樣。
“One of the strongest fortresses in the land—the large and wealthy city of Jericho—lay just before them, but a little distance from their camp at Gilgal. On the border of a fertile plain abounding with the rich and varied productions of the tropics, its palaces and temples the abode of luxury and vice, this proud city, behind its massive battlements, offered defiance to the God of Israel. Jericho was one of the principal seats of idol worship, being especially devoted to Ashtaroth, the goddess of the moon. Here centered all that was vilest and most degrading in the religion of the Canaanites. The people of Israel, in whose minds were fresh the fearful results of their sin at Beth-peor, could look upon this heathen city only with disgust and horror.” Patriarchs and Prophets, 487.
「那地其中一個最堅固嘅堡壘——宏大而富饒嘅城耶利哥——就橫喺佢哋面前，離佢哋喺吉甲嘅營地只有一小段距離。呢座驕傲嘅城，坐落喺一片肥沃平原嘅邊界；嗰平原盛產熱帶各樣豐富多樣嘅出產。城中宮殿同廟宇，乃奢華與邪惡之所；而佢憑住堅厚嘅城垣，向以色列嘅上帝公然挑戰。耶利哥乃拜偶像嘅主要中心之一，尤其獻身於月亮女神亞斯她錄。喺呢度，迦南人宗教中一切最卑鄙、最敗壞嘅事，都集中於此。以色列民對伯‧毗珥所犯之罪嘅可怕後果，記憶猶新，因此佢哋望住呢座異教之城，只能感到厭惡同驚駭。」《先祖與先知》，487。
The “stone” the builders rejected in 1863, as they rebuilt Jericho, was the “seven times” that in the last days would become the truth (jewel), that becomes “the head of the corner”, for it is the truth that weaves together the beginning of Adventism in the movement of the Millerites, with the end of Adventism in the movement of the one hundred and forty-four thousand. That jewel, which is the “seven times,” is also “the day which the Lord made”, and it is Christ himself, for He is the Word, and He is “Truth.” The subject of Islam is the theme which produces the cleansing of both the former and new chosen people, and the two-fold cleansing began on September 11, 2001, which was “the day of the east wind”. In that day the watchmen were to sing the very same song Christ sang, when He proclaimed the parable of the vineyard. The one hundred and forty-four thousand sing the song of Moses (the “seven times”), and the song of the Lamb.
1863年，建造者重建耶利哥時所棄絕嘅「石頭」，就係末後日子將要成為真理（寶石）嘅「七次」；呢真理成為「房角嘅頭塊石頭」，因為正正係呢真理，將復臨信仰喺米勒派運動中嘅起頭，同復臨信仰喺十四萬四千人運動中嘅終局，編織連結埋一齊。嗰顆寶石，即係「七次」，亦都係「耶和華所定嘅日子」；佢亦都係基督自己，因為祂就係聖言，並且祂就係「真理」。伊斯蘭呢個主題，乃係帶出對舊有同新嘅蒙揀選子民兩者潔淨嘅題旨；而呢雙重潔淨，係由2001年9月11日開始，嗰日就係「東風之日」。喺嗰日，守望者本應唱出與基督宣講葡萄園比喻時所唱嘅同一首歌。十四萬四千人唱摩西之歌（即「七次」）同羔羊之歌。
And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God. And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints. Revelation 15:2, 3.
我又看見彷彿有一個玻璃海，其中摻雜着火；又看見那些勝過了獸、獸像、獸的印記，以及牠名之數目的人，站在玻璃海上，拿着上帝的琴。佢哋唱上帝僕人摩西之歌，同埋羔羊之歌，話：「主上帝——全能者啊，你嘅作為偉大奇妙；萬聖之王啊，你嘅道路公義真實。」啟示錄 15:2, 3.
The “Lamb” is Christ who was slain, and He was slain in the midst of twenty-five hundred and twenty days, thus threading together the sacrifice of His life and blood (where He confirmed the covenant), together with Moses’ “quarrel of His covenant,” in Leviticus twenty-six. The song of Moses and the Lamb is the song of the chazon of prophetic history and the song of the mareh of His “appearance”. It is the song of an intellectual and spiritual understanding as represented by the two visions of Daniel chapter eight. It is the song of a covenant people being judged and passed by, while a new chosen people are selected. The selection process, and therefore the song began on September 11, 2001.
「羔羊」乃是那位曾被殺的基督；而祂是在二千五百二十日之中間被殺，從而把祂生命與寶血之祭（在其中祂堅立了約），與利未記二十六章中摩西所說祂「約的爭辯」連結起來。摩西與羔羊之歌，乃是先知歷史之 chazon 的歌，也是祂「顯現」之 mareh 的歌。這是一首關乎理性與屬靈悟性的歌，正如但以理書第八章中的兩個異象所表明的。這是一首關乎立約之民受審判而被越過、同時一群新的蒙揀選之民被揀選出來的歌。這個揀選的過程，因此這首歌，也是在 2001 年 9 月 11 日開始。
He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him? In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Yet the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness: there shall the calf feed, and there shall he lie down, and consume the branches thereof. When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will show them no favour. And it shall come to pass in that day, that the Lord shall beat off from the channel of the river unto the stream of Egypt, and ye shall be gathered one by one, O ye children of Israel. And it shall come to pass in that day, that the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the Lord in the holy mount at Jerusalem. Isaiah 27:6–13.
從雅各而出嘅，祂必使其扎根；以色列必開花發芽，並以果實充滿世界嘅面。祂擊打佢，豈像祂擊打嗰啲擊打佢嘅人一樣嗎？佢被殺戮，豈照住那些被祂所殺之人嘅殺戮而被殺嗎？你按着分量與佢爭辯；當佢發枝吐葉嘅時候，祂喺東風之日止住祂猛烈嘅風。因此，雅各嘅罪孽必得潔除；除掉佢罪嘅全部果效，就在於此：當佢使祭壇一切嘅石頭都好似打碎嘅白堊石一樣，亞舍拉同偶像必不再立起。惟有堅固城必然荒涼，居所被撇下，留低如同曠野；牛犢必喺嗰度吃草，也必臥喺嗰度，並吞吃其中嘅枝子。其上嘅樹枝枯乾之後，必被折斷；婦女前來，把佢哋點火焚燒；因為這是毫無悟性嘅百姓，所以造佢哋嘅必不憐憫佢哋，塑造佢哋嘅也不施恩惠畀佢哋。到那日，耶和華必從大河嘅水道直到埃及溪，把禾穗打落；以色列人哪，你哋必一個一個被收集。到那日，必有大號筒吹響；那些喺亞述地將要滅亡嘅人，同埋喺埃及地被趕散嘅人，都必前來，在耶路撒冷嘅聖山敬拜耶和華。以賽亞書 27:6–13。
Rightly understood these verses are identifying September 11, 2001, until the soon-coming Sunday law. Verse six identifies the entire history, by identifying the beginning of the plant which takes root, then blossoms and buds, and eventually fills the earth with fruit. The fruit that fills the earth does so during the “hour,” which is the Sunday law crisis. While Christ is then gathering his fruit into his garner, he is also bringing judgment upon Babylon. The judgment that occurs during the time when the earth is filled with fruit is represented in verse seven, when the two questions are asked, “Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him?”
正確理解之下，呢幾節經文所指明嘅，乃係由2001年9月11日起，直到將臨嘅星期日法為止。第六節藉着指出嗰棵植物起根、繼而開花發芽、最終以果子充滿全地嘅起頭，從而指出整段歷史。嗰充滿全地嘅果子，乃係喺「一時」之中成就，而呢「一時」就係星期日法嘅危機。當基督嗰時將祂嘅果子收進祂嘅倉裏之際，祂亦同時向巴比倫施行審判。嗰喺全地被果子充滿之時所發生嘅審判，喺第七節中有所表明，就係當提出呢兩個問題嘅時候：「他擊打他，豈像那些擊打他的人所受的擊打嗎？他被殺戮，豈像那些被他所殺的人所遭的殺戮嗎？」
Then in verse eight, the sprinkling of the latter rain is marked with the expression, “In measure.” What causes the plants to shoot forth is the rain, and when the beginning of the latter rain is marked, it is marked as beginning “in measure, when it shooteth forth.” When the latter rain begins, it is poured out “in measure”, for it is not poured out without measure if the harvest is a mixture of true and false.
跟住喺第八節，後雨嘅灑降係以「按分量」呢個詞句標示出嚟。使植物發芽生長嘅，乃係雨；而當後雨嘅開端被標明時，佢係被標明為開始於「按分量……當它發芽生長的時候」。當後雨開始時，佢係「按分量」傾降落嚟；因為如果收成乃係真假摻雜，佢就唔會係無限量咁傾倒出嚟。
“Every truly converted soul will be intensely desirous to bring others from the darkness of error into the marvelous light of the righteousness of Jesus Christ. The great outpouring of the Spirit of God, which lightens the whole earth with his glory, will not come until we have an enlightened people, that know by experience what it means to be laborers together with God. When we have entire, whole-hearted consecration to the service of Christ, God will recognize the fact by an outpouring of his Spirit without measure; but this will not be while the largest portion of the church are not laborers together with God. God cannot pour out his Spirit when selfishness and self-indulgence are so manifest; when a spirit prevails that, if put into words, would express that answer of Cain,—‘Am I my brother’s keeper?’ If the truth for this time, if the signs that are thickening on every hand, that testify that the end of all things is at hand, are not-sufficient to arouse the sleeping energy of those who profess to know the truth, then darkness proportionate to the light which has been shining will overtake these souls. There is not the semblance of an excuse for their indifference that they will be able to present to God in the great day of final reckoning. There will be no reason to offer as to why they did not live and walk and work in the light of the sacred truth of the word of God, and thus reveal to a sin-darkened world, through their conduct, their sympathy, and their zeal, that the power and reality of the gospel could not be controverted.” Review and Herald, July 21, 1896.
「凡真正悔改歸正嘅靈魂，都必切切渴望將別人由錯謬嘅黑暗之中領到耶穌基督公義嘅奇妙光明裏。上帝聖靈嘅大澆灌，嗰使全地因祂嘅榮耀而發光嘅事，唔會臨到，直至我哋有一班蒙了光照嘅子民，並且憑經驗知道與上帝同工究竟係乜嘢意思。當我哋全然、全心全意奉獻自己去事奉基督嘅時候，上帝就會以無限量澆灌祂嘅靈，藉此承認呢一個事實；但只要教會中最大嘅一部分仍然唔係與上帝同工嘅人，呢事就唔會發生。當自私自利同放縱自己如此顯明，而一種心靈盛行，若果把它用言語講出嚟，就正係該隱嗰句回答——『我豈是看守我兄弟的嗎？』——上帝就唔能夠澆灌祂嘅靈。倘若今時嘅真理，倘若四圍愈見密集、見證萬物嘅結局已經近在眼前嘅種種兆頭，都唔足以喚醒嗰啲自稱明白真理之人沉睡嘅力量，咁，與曾經照耀過佢哋嘅光成正比嘅黑暗，就必臨到呢啲靈魂。到最後清算嘅大日，佢哋喺上帝面前，連一絲一毫可以為自己冷淡辯解嘅藉口都冇。至於佢哋點解唔喺上帝聖言神聖真理嘅光中生活、行事、作工，並且藉着自己嘅行為，向一個被罪惡黑暗籠罩嘅世界顯明佢哋嘅同情、熱誠，以及福音嘅能力同真實性係無可駁倒嘅，佢哋將冇任何理由可以提出。」《Review and Herald》，1896年7月21日。
Sister White identifies the passage as the point when the angel of Revelation descends, for she says, “the great outpouring of the Spirit of God, which lightens the whole earth with his glory.” In another passage we have often cited in these articles, she identified that when “the great buildings of New York” “are thrown down,” “Revelation chapter eighteen, verses one through three will be fulfilled.”
懷愛倫姊妹指出，呢一段經文所指嘅，乃係《啟示錄》中嗰位天使降臨嘅時刻，因為佢話：「上帝之靈嘅大大澆灌，要以祂嘅榮耀照亮全地。」喺另一段我哋喺呢啲文章中屢次引用過嘅文字入面，佢指出，當「紐約嘅大廈」被「拆毀」之時，「《啟示錄》第十八章一至三節將要應驗。」
We will continue these thoughts in the next article.
我哋將會喺下一篇文章繼續論述呢啲思想。
Now will I sing to my wellbeloved a song of my beloved touching his vineyard. My wellbeloved hath a vineyard in a very fruitful hill: And he fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also made a winepress therein: and he looked that it should bring forth grapes, and it brought forth wild grapes. And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard. What could have been done more to my vineyard, that I have not done in it? wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes? And now go to; I will tell you what I will do to my vineyard: I will take away the hedge thereof, and it shall be eaten up; and break down the wall thereof, and it shall be trodden down: And I will lay it waste: it shall not be pruned, nor digged; but there shall come up briers and thorns: I will also command the clouds that they rain no rain upon it. For the vineyard of the Lord of hosts is the house of Israel, and the men of Judah his pleasant plant: and he looked for judgment, but behold oppression; for righteousness, but behold a cry. Isaiah 5:1–7.
現在我要為我所親愛的唱一首歌，就是我良人論到他葡萄園的歌。我所親愛的在極肥美的山岡上有一個葡萄園；他周圍築上籬笆，清除其中的石頭，栽種上等的葡萄樹，在園中蓋了一座樓，又鑿出壓酒池；他指望結出葡萄，誰知倒結了野葡萄。耶路撒冷的居民，猶大人哪，請你們在我與我的葡萄園之間斷定是非。我為我的葡萄園所作之外，還有甚麼可作而沒有作呢？我指望它結出葡萄，為甚麼倒結了野葡萄呢？現在來吧，我要告訴你們我要怎樣處置我的葡萄園：我要撤去它的籬笆，使它被吞滅；拆毀它的牆垣，使它被踐踏。我要使它荒廢，不再修剪，不再鋤掘；荊棘蒺藜倒要生長出來；我也必吩咐雲彩不降雨在其上。因為萬軍之耶和華的葡萄園就是以色列家；猶大人就是他所喜愛的栽植。他指望的是公平，看哪，倒有暴虐；指望的是公義，看哪，倒有冤聲。以賽亞書 5:1–7。