The seven thunders represent the history of 1798, through to October 22, 1844. That history was typified by the last seven kings of the kingdom of Judah, from Manasseh in 677 BC through to Zedekiah in 586 BC.
七雷代表由1798年直到1844年10月22日嘅歷史。呢段歷史，乃係由猶大國最後七位王所預表，從主前677年嘅瑪拿西，直到主前586年嘅西底家。
In the sacred reform lines, a characteristic of the empowerment of the first angel is a symbol which identifies something that is worldwide. On August 11, 1840, the first angel’s message was empowered and the message was then carried to every mission station in the world.
喺神聖改革嘅路線之中，第一位天使得著能力嘅一個特徵，乃係一個表明某樣事物屬於全球性嘅象徵。到咗1840年8月11日，第一位天使嘅信息得著咗能力，於是呢個信息就被傳到世界各地每一個宣教站。
“The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world.” The Great Controversy, 611.
「1840至1844年嘅復臨運動，乃係上帝能力榮耀嘅彰顯；第一位天使嘅信息被傳到世界各地每一個傳道站。」《善惡之爭》，611。
Prophetically at that time, the angel of Revelation ten descended and placed one foot on the earth and the other on the sea. Sister White identified that as a symbol of the worldwide extent of the message.
按預言所示，就在嗰個時候，啟示錄第十章嘅天使降落，一隻腳踏喺地上，另一隻腳踏喺海上。懷愛倫姊妹指出，呢個乃係信息遍及全世界範圍嘅象徵。
“The angel’s position, with one foot on the sea, the other on the land, signifies the wide extent of the proclamation of the message. It will cross the broad waters and be proclaimed in other countries, even to all the world.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
「嗰位天使一隻腳踏喺海上，另一隻腳踏喺地上，呢個姿態表明所宣告之信息傳揚嘅廣闊範圍。佢要跨越浩瀚嘅水域，喺其他國家被宣告，甚至傳到全世界。」《基督復臨安息日會聖經註釋》，第7卷，971。
Cyrus’s proclamation of the first decree was a worldwide decree.
古列頒佈第一道詔令，乃是一道向全世界發出的詔令。
Now in the first year of Cyrus king of Persia, that the word of the Lord by the mouth of Jeremiah might be fulfilled, the Lord stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying, Thus saith Cyrus king of Persia, The Lord God of heaven hath given me all the kingdoms of the earth; and he hath charged me to build him an house at Jerusalem, which is in Judah. Who is there among you of all his people? his God be with him, and let him go up to Jerusalem, which is in Judah, and build the house of the Lord God of Israel, (he is the God,) which is in Jerusalem. And whosoever remaineth in any place where he sojourneth, let the men of his place help him with silver, and with gold, and with goods, and with beasts, beside the freewill offering for the house of God that is in Jerusalem. Then rose up the chief of the fathers of Judah and Benjamin, and the priests, and the Levites, with all them whose spirit God had raised, to go up to build the house of the Lord which is in Jerusalem. Ezra 1:1–4.
波斯王古列元年，耶和華為要應驗藉耶利米口所說的話，就激動波斯王古列的心，使他下詔通告全國，並且寫下來，說：「波斯王古列如此說：天上的耶和華神已將天下萬國賜給我；又囑咐我在猶大的耶路撒冷為他建造殿宇。你們中間凡屬他子民的，願他的神與他同在，可以上猶大的耶路撒冷去，建造耶和華以色列神的殿（他是神）；這殿在耶路撒冷。凡剩下的人，無論寄居何處，那地方的人都要用金銀、財物、牲畜幫助他，此外還要為在耶路撒冷神的殿甘心獻上禮物。」於是，猶大和便雅憫的族長、祭司、利未人，就是一切被神激動其心的人，都起來要上去建造在耶路撒冷耶和華的殿。以斯拉記 1:1–4。
Just as the first angel was carried to every mission station in the world on August 11, 1840, Cyrus identifies himself as the king of “all the kingdoms on earth,” as he proclaims the first decree. The descent of the angel of Revelation ten, the angel that Sister White identifies as “no less a personage than Jesus Christ,” possesses the same prophetic characteristics as the mighty angel of Revelation eighteen. Sister White identifies that the purpose of the first angel was the same as the purpose of the angel of Revelation eighteen.
正如第一位天使於1840年8月11日被傳到世界各地每一個傳道站一樣，古列在宣告第一道諭令時，表明自己是「地上萬國」的君王。〈啟示錄〉第十章之天使的降臨——懷愛倫姊妹指出，這位天使「正是耶穌基督，不是別的一位」——具有與〈啟示錄〉第十八章那位大力天使相同的預言特徵。懷愛倫姊妹指出，第一位天使的目的，與〈啟示錄〉第十八章那位天使的目的是相同的。
“Jesus commissioned a mighty angel to descend and warn the inhabitants of the earth to prepare for His second appearing. As the angel left the presence of Jesus in heaven, an exceedingly bright and glorious light went before him. I was told that his mission was to lighten the earth with his glory and warn man of the coming wrath of God.” Early Writings, 245.
「耶穌差遣一位大能的天使降下，警告地上的居民，要為祂第二次顯現作好準備。當那天使離開在天上耶穌的面前時，有一種極其明亮而榮耀的光在他前頭行。我蒙指示知道，他的使命乃是以他的榮耀照亮全地，並警告世人上帝將要臨到的忿怒。」《早期著作》，245頁。
The empowerment of the first angel is a symbol that emphasizes a worldwide element. The first message in the time of Christ was empowered at the baptism of Christ. The Scriptures identify that all of Israel went out to the wilderness to hear the message of John.
第一位天使所受嘅授權，乃係一個強調全球性元素嘅象徵。喺基督嘅時代，第一道信息喺基督受浸之時得着能力。聖經指出，全以色列都出去到曠野，聽約翰嘅信息。
Then went out to him Jerusalem, and all Judaea, and all the region round about Jordan, And were baptized of him in Jordan, confessing their sins. Matthew 3:5, 6.
嗰時，耶路撒冷、猶太全地，同埋約旦河一帶所有地方嘅人，都出去到佢嗰度，在約旦河裏受佢嘅洗，承認佢哋嘅罪。馬太福音 3:5, 6
Christ’s ministry was directed to ancient Israel, and in that prophetic sense the entire world was drawn to the Jordan, the place of Christ’s baptism. Yet the rite of baptism, and what it represented when Christ was baptized, was directed at all the world.
基督嘅職事係指向古代以色列；而喺呢個先知性嘅意義上，全世界都被引到約旦河，即基督受浸之處。然而，浸禮呢個儀式，以及當基督受浸時佢所表徵嘅意義，乃係指向全世界。
The name Jehoiakim means “God will rise”, and at the baptism of Christ, as John brought Christ up out of the water, the emblem of “rising up” out of a watery grave became an element of that empowerment. In the first four verses of Ezra that we have already cited, verse five identifies the response of those that heard the decree with the words, “Then rose up the chief of the fathers of Judah and Benjamin, and the priests, and the Levites, with all them whose spirit God had raised, to go up to build the house of the Lord which is in Jerusalem.” When the first message is empowered, there is a rising up, as represented by the name of Jehoiakim.
約雅敬呢個名嘅意思係「神必興起」；而喺基督受浸之時，當約翰帶基督由水中上來，從水之墳墓之中「上升」嘅表號，就成為嗰次賦權當中的一個要素。喺我哋已經引用過《以斯拉記》頭四節之後，第五節用以下說話指出嗰啲聽見詔令之人所作出嘅回應：「於是，猶大和便雅憫的族長、祭司、利未人，就是一切被神激動其心的人，都起來要上去，在耶路撒冷建造耶和華的殿。」當第一道信息被賦予能力之時，就有一次興起，正如約雅敬呢個名字所表明的一樣。
On September 11, 2001, the first message of the mighty movement of the third angel was empowered as typified by the empowerment of the first message of the mighty movement of the first angel. Sister White comments on the destruction of the Twin Towers on that date.
喺2001年9月11日，第三位天使大能運動嘅第一道信息得着能力，正如第一位天使大能運動嘅第一道信息得着能力所預表嘅一樣。懷姊妹曾就當日雙子塔被毀一事作出評論。
“Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.
「如今竟然傳出話來，話我曾宣告紐約要被海嘯捲去嗎？這話我從來沒有講過。我所講的是：當我看見那裏高樓大廈一層又一層地興建起來時，我說：『當主興起，使大地猛烈震動之時，將會出現何等可怕的景象啊！到那時，啟示錄18:1–3 的話就要應驗。』啟示錄第十八章全章，乃是對將要臨到地上的事所發出的警告。但關於將要臨到紐約的事，我並沒有特別的亮光；我只知道，有一天，那裏的宏偉建築必因上帝能力的翻轉與傾覆而被拆毀。按着所賜給我的亮光，我知道這世界之中有毀滅將臨。一句從主而來的話，祂大能的一觸，這些龐大的建築物便要倒下。將有一些可怕的景象出現，其恐怖程度是我們所無法想像的。」《Review and Herald》，1906年7月5日。
At the empowerment of the first message in the history of the one hundred and forty-four thousand, the Lord “rose up” to “shake terribly the earth”. Jehoiakim’s name symbolizes the empowerment of the first message. On August 11, 1840, the Lord arose from his throne and descended to earth and stood upon the land and the sea. At the first decree of Cyrus, the faithful arose. Jehoiakim is a symbol of not simply the arrival of the first angel, but he also represents the empowerment of the first angel.
喺十四萬四千人歷史中第一道信息得著能力之時，主「起來」，要「猛烈震動大地」。約雅敬呢個名象徵第一道信息得著能力。喺1840年8月11日，主從祂嘅寶座上起來，降臨到地上，並站喺海同地之上。喺古列第一次降旨之時，忠心嘅人就起來。約雅敬所象徵嘅，不單止係第一位天使嘅來到；佢亦代表第一位天使得著能力。
Jehoiakim represents the first of the last three kings, but he also represents the fifth of seven kings that lead to the destruction of Jerusalem. The names of those seven kings are very informative. Those seven kings were Manasseh, Amon, Josiah, Jehoahaz, Jehoiakim, Jehoiachin and Zedekiah.
約雅敬代表末後三個王之中的第一個，但他亦代表引向耶路撒冷被毀之七個王之中的第五個。那七個王的名字極具啟示性。那七個王就是瑪拿西、亞們、約西亞、約哈斯、約雅敬、約雅斤和西底家。
In the history of the Millerites, Manasseh represents the time of the end, in 1798. Manasseh means “causing to forget”, and it is in 1798 that the whore of Tyre is forgotten for seventy years. Manasseh was one of the most wicked kings, and possesses prophetic characteristics that should be considered.
喺米勒派嘅歷史之中，瑪拿西代表末時，即一七九八年。瑪拿西嘅意思係「使人忘記」，而正正喺一七九八年，推羅嘅淫婦被忘記七十年。瑪拿西係最邪惡嘅君王之一，並且具有應當加以考慮嘅預言性特徵。
The last seven kings of Judah represent the history of the seven thunders from 1798, through October 22, 1844. Manasseh was the first of the seven kings, and as the first king of seven, he typified Zedekiah, the last of the seven kings. Jesus always identifies the end with the beginning. Zedekiah, the last king of the seven, was carried into the slavery of Babylonian captivity. The first king of the seven last kings was also carried into Babylonian captivity, typifying the carrying of the last king into Babylonian captivity.
猶大最後七個王，代表咗七雷自1798年起，直到1844年10月22日嘅歷史。瑪拿西係七王之中第一個王；而作為七王之首，佢預表西底家，即七王之中最後一個王。耶穌一向都係以起頭嚟指明結局。西底家，呢七個王之中最後一個王，被擄進入巴比倫之囚。呢最後七王之中第一個王，同樣被擄進入巴比倫之囚，藉此預表最後一個王被擄進入巴比倫之囚。
And the Lord spake to Manasseh, and to his people: but they would not hearken. Wherefore the Lord brought upon them the captains of the host of the king of Assyria, which took Manasseh among the thorns, and bound him with fetters, and carried him to Babylon. And when he was in affliction, he besought the Lord his God, and humbled himself greatly before the God of his fathers, And prayed unto him: and he was entreated of him, and heard his supplication, and brought him again to Jerusalem into his kingdom. Then Manasseh knew that the Lord he was God. 2 Chronicles 33:10–13.
耶和華曾曉諭瑪拿西和他的民；只是他們不肯聽從。所以耶和華使亞述王軍兵的將帥來攻擊他們，用鉤子鉤住瑪拿西，用銅鍊鎖住他，帶到巴比倫。他在急難的時候，就懇求耶和華他的神，且在他列祖的神面前大大自卑，向祂禱告；耶和華便垂聽他的祈求，應允他的懇求，使他歸回耶路撒冷，仍坐國位。那時瑪拿西才知道惟獨耶和華是神。歷代志下 33:10–13。
The experience of Manasseh coming to know that the Lord was God, was accomplished by being removed from his kingdom, and then being restored to his kingdom. Nebuchadnezzar, as with Manasseh, came to know the Lord when he was removed from his kingdom and thereafter restored.
瑪拿西認識耶和華為神，乃係藉着從國位上被廢去，然後再被恢復其國位而成就。尼布甲尼撒亦如瑪拿西一樣，係當佢從國位上被廢去，之後再被恢復，先至認識主。
And at the end of the days I Nebuchadnezzar lifted up mine eyes unto heaven, and mine understanding returned unto me, and I blessed the most High, and I praised and honoured him that liveth forever, whose dominion is an everlasting dominion, and his kingdom is from generation to generation: And all the inhabitants of the earth are reputed as nothing: and he doeth according to his will in the army of heaven, and among the inhabitants of the earth: and none can stay his hand, or say unto him, What doest thou? At the same time my reason returned unto me; and for the glory of my kingdom, mine honour and brightness returned unto me; and my counsellors and my lords sought unto me; and I was established in my kingdom, and excellent majesty was added unto me. Now I Nebuchadnezzar praise and extol and honour the King of heaven, all whose works are truth, and his ways judgment: and those that walk in pride he is able to abase. Daniel 4:34–37.
到咗嗰些日子嘅盡頭，我尼布甲尼撒舉目望天，我嘅聰明就復歸於我；我便稱頌至高者，讚美尊崇嗰位永遠活着嘅主；佢嘅權柄係永遠嘅權柄，佢嘅國度存到萬代。地上一切居民都算不得甚麼；佢按自己嘅旨意行事於天上嘅萬軍之中，亦行事於地上嘅居民之間；冇人能攔阻佢嘅手，或對佢講：「你做緊乜嘢呢？」當時，我嘅理性亦復歸於我；為咗我國度嘅榮耀，我嘅尊榮光輝都復歸於我；我嘅謀士同大臣都來朝見我；我喺國中得以堅立，至大嘅威嚴更加增添於我。依家，我尼布甲尼撒讚美、尊崇、敬奉天上嘅王；佢一切作為都真實，佢嘅道路都公義；至於嗰啲行事驕傲嘅人，佢能使佢哋降卑。Daniel 4:34–37.
The experience of Manasseh was accomplished upon Nebuchadnezzar. Manasseh represents the “time of the end” in the history of the last three Judean kings, and the arrival of the prophecy of seventy years of captivity. Nebuchadnezzar represents the “time of the end” in the history of the three decrees, just as 1798 was the “time of the end” in the history of the seven thunders. In the verses just cited Nebuchadnezzar’s understanding returned to him at “the end of the days.” The “end of the days” is also referenced in Daniel chapter twelve.
瑪拿西嘅經歷，喺尼布甲尼撒身上應驗咗。瑪拿西喺猶大最後三個君王嘅歷史當中，象徵「末時」，以及七十年被擄預言嘅來到。尼布甲尼撒喺三道諭令嘅歷史當中，象徵「末時」，正如1798年喺七雷嘅歷史當中乃係「末時」一樣。喺啱啱所引述嘅經文裏面，尼布甲尼撒嘅悟性喺「日子滿足嘅時候」歸回畀佢。「日子滿足嘅時候」喺但以理書第十二章亦都有提到。
But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days. Daniel 12:13.
但你只管行你嘅路，直到末了；因為你必安歇，並且到咗日子嘅末了，你必站喺你嘅分上。但以理書 12:13。
The “end of the days” in Daniel chapter twelve is the “time of the end”, for Daniel was told to go “till the end be.” At that time Daniel would “stand in his lot.” To “stand in his lot” means to fulfill his purpose, which Daniel did when his book was unsealed at the end of the days, which is the “time of the end.” At that time there would be an “increase of knowledge” that the wise would understand. At the end of Nebuchadnezzar’s days his “understanding” returned unto him.
但以理書第十二章所講嘅「末後的日子」，就係「末時」，因為但以理曾被吩咐要去，「直到末了」。到嗰時，但以理必「起來，得他嘅分」。「起來，得他嘅分」嘅意思，即係成就他嘅使命；而但以理正係喺末後的日子、即「末時」，當他嘅書卷被揭開嘅時候，成就咗他嘅使命。到嗰時，必有「知識增長」，智慧人必能明白。到尼布甲尼撒日子的末了，他嘅「聰明」就復歸於他。
“When God gives a man a special work to do, he is to stand in his lot and place as did Daniel, ready to answer the call of God, ready to fulfill His purpose.” Manuscript Releases, volume 6, 108.
「當上帝賜予一個人一項特殊嘅工作去做，佢就應當好似但以理一樣，站喺自己嘅本分同位置之上，隨時預備回應上帝嘅呼召，隨時預備成全祂嘅旨意。」《Manuscript Releases》，第6卷，108頁。
Manasseh represents the “time of the end” in the history of the three last kings of Judah, Nebuchadnezzar represents the “time of the end” in the three decrees. Manasseh was followed by his son Amon.
瑪拿西喺猶大最後三個王嘅歷史當中，代表「末時」；尼布甲尼撒喺三道諭令當中，代表「末時」。瑪拿西之後係佢個仔亞們。
Amon means “training” and represents the period of time when there was an “increase of knowledge” that would train the “wise” in the message that was unsealed. Amon was then followed by Josiah, the only king of the seven that has a fairly good, though complicated prophetic history.
亞們意即「訓練」，並代表那一段「知識增長」的時期；在那時期中，那已被揭開封印的信息會訓練那些「智慧人」。其後便是約西亞；在這七位君王之中，唯有他具備一段相當良好、雖然複雜的預言歷史。
Josiah means “the foundation of God”, and represents the establishing of the truths that had been unsealed at the “time of the end”. The increase of knowledge that was represented by Amon was put together by William Miller, through the guidance of Gabriel and other holy angels. Miller’s work is represented by the name Josiah, for he established the foundations of the movement. There is much more to identify of Josiah, but we will move onto his son Jehoahaz.
約西亞嘅意思係「上帝嘅根基」，並且象徵喺「末時」已被開啟封印之真理嘅建立。由亞們所代表之知識嘅增長，喺加百列同其他聖天使嘅引導之下，由威廉・米勒加以整理起來。米勒嘅工作由「約西亞」呢個名字所代表，因為佢奠定咗呢場運動嘅根基。關於約西亞，仲有更多可供辨識之處，但我哋而家要轉到佢嘅兒子約哈斯。
Jehoahaz was twenty and three years old when he began to reign; and he reigned three months in Jerusalem. And his mother’s name was Hamutal, the daughter of Jeremiah of Libnah. And he did that which was evil in the sight of the Lord, according to all that his fathers had done. And Pharaohnechoh put him in bands at Riblah in the land of Hamath, that he might not reign in Jerusalem; and put the land to a tribute of an hundred talents of silver, and a talent of gold. And Pharaohnechoh made Eliakim the son of Josiah king in the room of Josiah his father, and turned his name to Jehoiakim, and took Jehoahaz away: and he came to Egypt, and died there. 2 Kings 23:31–34.
約哈斯登基的時候年二十三歲，在耶路撒冷作王三個月。他母親名叫哈慕他，是立拿人耶利米的女兒。他行耶和華眼中看為惡的事，是照着他列祖一切所行的。法老尼哥在哈馬地的利比拉將他鎖禁，使他不得在耶路撒冷作王；又向國中徵收貢銀一百他連得，金一他連得。法老尼哥立約西亞的兒子以利亞敬接續他父親約西亞作王，給他改名叫約雅敬；又將約哈斯帶去，他到了埃及，就死在那裏。列王紀下 23:31–34。
Jehoahaz means “Jehovah has seized”, and he was seized by Pharaohnecho. Jehoahaz, the son of Josiah, was seized by Pharaohnechoh and replaced by his brother Eliakim, meaning the “God of raising”. Pharaohnechoh then changed Eliakim’s name to Jehoiakim, meaning “God will rise”. The change of a name is a symbol of a covenant relationship, and at the empowerment of the first message, God enters into covenant with a people, as He simultaneously passes by a former covenant people.
約哈斯的意思是「耶和華已經奪取」，而他被法老尼哥所擒。約哈斯，就是約西亞的兒子，被法老尼哥擒去，並由他的兄弟以利亞敬取代；以利亞敬的意思是「使興起之上帝」。其後，法老尼哥將以利亞敬的名字改為約雅敬，意思是「上帝將要興起」。名字的更改，乃是立約關係的象徵；而當第一道信息得着授權之時，上帝便與一班子民立約，同時越過先前立約的子民。
On August 11, 1840, the Ottoman Empire that had been represented by four winds that were loosed for three hundred and ninety-one years and fifteen days were restrained, or as Jehoahaz means, they were “seized”. At the same time, Eliakim was made king and his name changed to Jehoiakim, meaning “God will rise”. Jehoiakim was followed by his son Jehoiachin who has three names in the Scriptures.
喺1840年8月11日，嗰個由四風所代表、被釋放咗三百九十一年零十五日嘅鄂圖曼帝國，受到約束；或者照約哈斯（Jehoahaz）個名嘅意思，佢哋乃係被「擒住」咗。與此同時，以利亞敬（Eliakim）被立為王，佢嘅名亦改為約雅敬（Jehoiakim），意思係「上帝必興起」。約雅敬之後由佢個仔約雅斤（Jehoiachin）繼位；約雅斤喺聖經之中有三個名字。
The name Jehoiachin means “the Lord will set up and establish”. He was the son of Jehoiakim and he marks the arrival of the second angel in the spring of 1844, as God “set up and established” the new, true, Protestant horn. The second angel’s message was empowered by the message of the Midnight Cry, and Jeconiah and Coniah mean “God will establish”. The three names, each with the same meaning, represent the joining of the Midnight Cry to the second angel’s message. It is in the final outpouring of the Holy Spirit during the Loud Cry that the one hundred and forty-four thousand are sealed. The sealing of the one hundred and forty-four thousand was typified in the Midnight Cry of the Millerite movement, and Jehoiachin, also called Jeconiah and Coniah, is a symbol of the sealing.
約雅斤呢個名嘅意思係「主必設立並堅立」。佢係約雅敬嘅兒子，而佢標誌住第二位天使喺一八四四年春天嘅來到，因為上帝「設立並堅立」咗嗰個新嘅、真實嘅、更正教之角。第二位天使嘅信息，係藉住午夜呼聲嘅信息而得着能力；而耶哥尼雅同哥尼雅嘅意思都係「上帝必堅立」。呢三個名字，各自都有相同嘅意思，代表午夜呼聲同第二位天使信息嘅聯合。喺大聲呼喊期間聖靈最後傾注之時，十四萬四千人就受咗印。十四萬四千人受印，曾喺米勒派運動嘅午夜呼聲中作為預表；而約雅斤，亦稱耶哥尼雅同哥尼雅，乃係受印嘅象徵。
As I live, saith the Lord, though Coniah the son of Jehoiakim king of Judah were the signet upon my right hand, yet would I pluck thee thence; And I will give thee into the hand of them that seek thy life, and into the hand of them whose face thou fearest, even into the hand of Nebuchadrezzar king of Babylon, and into the hand of the Chaldeans. And I will cast thee out, and thy mother that bare thee, into another country, where ye were not born; and there shall ye die. But to the land whereunto they desire to return, thither shall they not return. Is this man Coniah a despised broken idol? is he a vessel wherein is no pleasure? wherefore are they cast out, he and his seed, and are cast into a land which they know not? O earth, earth, earth, hear the word of the Lord. Jeremiah 22:24–29.
主說：「我指着我嘅永生起誓，猶大王約雅敬個仔哥尼雅，縱使係我右手上嘅印璽，我都必將你從嗰度扯落嚟；我必將你交喺尋索你性命之人手中，同埋交喺你所懼怕之人手中，就係交喺巴比倫王尼布甲尼撒手中，同埋交喺迦勒底人手中。我必將你，同埋生你嘅母親，拋到別國去，就係你哋唔係喺嗰度出世嘅地方；你哋必死喺嗰度。但佢哋心裏切望歸回之地，佢哋卻不得歸回。」呢個人哥尼雅，豈係一個被藐視、破碎嘅偶像嗎？佢豈係一件無人喜悅嘅器皿嗎？點解佢同佢嘅後裔被趕逐出去，被拋到佢哋所唔認識嘅地方呢？地呀，地呀，地呀，當聽耶和華嘅話。耶利米書 22:24–29。
Jehoiachin, Jeconiah and Coniah represent the sealing time, when the second angel is joined by the message of the Midnight Cry. He represents the sealing time of the foolish. The evil king represents those that are the foolish Laodicean virgins who in the sealing time are destined to receive the mark of the beast as they are forever spewed out of the mouth of the Lord.
約雅斤、耶哥尼雅同哥尼雅，乃代表蓋印嘅時期；喺嗰時，第二位天使與半夜呼喊嘅信息聯合。佢代表愚拙之人受蓋印嘅時期。呢位邪惡嘅王代表嗰啲愚拙嘅老底嘉童女；佢哋喺蓋印嘅時期，註定要領受獸嘅印記，因為佢哋將永遠從主嘅口中被吐出去。
The signet on God’s right hand is His seal, and those that are spewed out of the mouth of the Lord during the sealing of the one hundred and forty-four thousand are contrasted with Zerubbabel, the man who had the plummet of the “seven times” in his hand.
神右手上的印璽，就是祂的印記；而在十四萬四千人受印之時，那些從主口中被吐出去的人，乃與所羅巴伯成為對比；所羅巴伯就是那手中拿着「七次」準繩的人。
Speak to Zerubbabel, governor of Judah, saying, I will shake the heavens and the earth; And I will overthrow the throne of kingdoms, and I will destroy the strength of the kingdoms of the heathen; and I will overthrow the chariots, and those that ride in them; and the horses and their riders shall come down, every one by the sword of his brother. In that day, saith the Lord of hosts, will I take thee, O Zerubbabel, my servant, the son of Shealtiel, saith the Lord, and will make thee as a signet: for I have chosen thee, saith the Lord of hosts. Haggai 2:21–23.
你要對猶大省長所羅巴伯說：我要震動天地；我必傾覆列國的寶座，除滅外邦列國的勢力；我必傾覆戰車和坐在其上的，馬匹和騎馬的都必墜落，各人必死於弟兄的刀下。萬軍之耶和華說：到那日，我必選取你，我僕人撒拉鐵的兒子所羅巴伯。這是耶和華說的。我必以你為印，因我揀選了你。這是萬軍之耶和華說的。哈該書 2:21–23。
The “stone of stumbling” that is the “seven times” is the “plummet” in the hand of Zerubbabel, and he is represented as the “signet” that God employs to seal the one hundred and forty-four thousand. The signet, or the “sign”, is placed upon those that “sigh and cry” for the abominations that are done in Jerusalem. The sighing and crying identifies the experience of those that are sealed, and the signing and crying is the symbol of their internal response to the remedy of the “seven times.” It is confession for their sins and for the sins of their fathers. It is the acknowledgment that they have not been walking with God and that God has not been walking with them ever since the disappointment of July 18, 2020. It is the test that was failed in 1863, during the period of time when Philadelphia was transitioning unto Laodicea. It typified the period of time when those represented by Coniah are forever established as foolish Laodicean virgins, and those represented by Zerubbabel are forever established as wise Philadelphian virgins.
嗰塊作為「七次」嘅「絆腳石」，就係所羅巴伯手中嘅「準繩錘」；而佢亦被表明為神所用以蓋印嗰十四萬四千人嘅「印璽」。呢個印璽，或即嗰個「記號」，係放喺嗰啲因耶路撒冷中所行一切可憎之事而「歎息哀哭」嘅人身上。呢種歎息哀哭，標明咗嗰啲受印之人嘅經歷；而呢種歎息哀哭，乃係佢哋對「七次」之補救所作內在回應嘅象徵。呢就係為佢哋自己嘅罪同埋佢哋列祖嘅罪而作嘅認罪。呢就係承認：自從2020年7月18日嘅失望以來，佢哋一直都冇與神同行，而神亦一直冇與佢哋同行。呢就係1863年所未能通過嘅試驗，當時正值非拉鐵非過渡到老底嘉嘅時期。呢預表咗一段時期：由哥尼雅所代表嘅人，永遠被確立為愚拙嘅老底嘉童女；而由所羅巴伯所代表嘅人，則永遠被確立為聰明嘅非拉鐵非童女。
Jehoichin was followed by Zedekiah, the last of the seven kings. As Manasseh represented 1798, and the “time of the end,” Zedekiah must represent October 22, 1844, when the vision would “speak, and not lie”. Zedekiah is a name made up of the combination of two Hebrew words. The one word is “Jehovah”, and it is combined with the word that is translated in Daniel chapter eight, and verse fourteen as “cleansed.” Zedekiah means the cleansing of God’s temple, which began on October 22, 1844.
約雅斤之後係西底家，即七個王之中最後一個。既然瑪拿西係表徵1798年，並「末時」，咁西底家就必須表徵1844年10月22日，嗰時異象要「發明，並不虛謊」。西底家呢個名，係由兩個希伯來字組合而成。其中一個字係「耶和華」，而另一個字，就係但以理書第八章第十四節譯作「潔淨」嗰個字。西底家嘅意思，就係上帝聖殿嘅潔淨，而呢潔淨係喺1844年10月22日開始。
The last seven kings of Judah represent the progressive history of 1798 to October 22, 1844. Jehoiakim is the symbol of August 11, 1840, which in turn represents September 11, 2001. He is a symbol of the empowerment of the first angel’s message, and he is introduced in the first verse of Daniel chapter one. Thus, the setting and context of Daniel chapter one, is the empowerment of the first angel’s message, as represented in Revelation chapter ten. In Revelation chapter ten Christ descended with a little book in His hand that John was commanded to eat. This is why the first test in the book of Daniel has to do with eating.
猶大最後七個王，代表由1798年至1844年10月22日之漸進歷史。約雅敬乃1840年8月11日之表號，而後者又代表2001年9月11日。他乃第一位天使信息得着賦權之象徵，並且在但以理書第一章第一節中被引介出來。因此，但以理書第一章之背景與上下文，乃是第一位天使信息得着賦權，正如啟示錄第十章所表明者。在啟示錄第十章中，基督手中拿着一本小書降下，約翰奉命要把它吃下去。這就是為何但以理書中的第一個考驗乃與吃有關。
We will continue these subjects in the next article.
我哋將會喺下一篇文章繼續論述呢啲主題。
And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness. Ezekiel 3:3.
他對我說，人子啊，要使你嘅肚腹食落，並要以我賜畀你呢書卷充滿你嘅腸腹。我就食咗；喺我口中甘甜如蜜。以西結書 3:3。