One hundred and twenty-six years after the rebellion of 1863, in 1989 the last six verses of Daniel eleven were unsealed. The knowledge that was first unsealed that year was the recognition of the reform lines of sacred history, and the revelation that they all paralleled one another. Then in 1992, the light of the last six verses began to unfold. The first public presentations of these truths was in 1994, and the subject was the reform lines. In 1996, a magazine was published titled The Time of the End¸ which identified the last six verses of Daniel eleven.
喺1863年嗰場背叛之後一百二十六年，即係1989年，但以理書第十一章最後六節被解開封印。嗰一年首先被解開嘅知識，係對神聖歷史中改革路線嘅認識，並且啟示出佢哋彼此全都係平行相對。到咗1992年，最後六節嘅亮光開始逐步展開。呢啲真理首次公開發表係喺1994年，而主題就係改革路線。到咗1996年，一份名為《The Time of the End》嘅雜誌出版，當中指出咗但以理書第十一章最後六節。
1996 was the year that the message was formalized, which is a waymark that parallels the formalization of William Miller’s message in 1831. Miller’s message was the announcement of the opening of the judgment, and the last six verses of Daniel eleven was the announcement of the close of judgment. The subject of Miller’s message was prophetic time as revealed in the Bible. The subject of the last six verses of Daniel eleven was modern Rome (the counterfeit king of the north). The methodology revealed to Miller was his 14 Rules of Prophetic Interpretation. The methodology revealed in 1989, was the “line upon line” of the reform movements.
1996年乃係呢個信息被正式確立嘅年份；呢一個路標，乃係與1831年威廉・米勒信息之正式成形相平行。米勒嘅信息，乃係宣告審判之開始；而但以理書第十一章最後六節，則係宣告審判之結束。米勒信息嘅主題，乃係聖經所啟示嘅預言時間；但以理書第十一章最後六節嘅主題，乃係現代羅馬（北方王嘅冒牌者）。向米勒所啟示嘅方法論，乃係佢嘅《預言解釋十四條規則》；而於1989年所啟示嘅方法論，則係改革運動之「一句接一句」。
Miller’s work included the establishment of the Word of God as authoritative, in contrast with the papal traditions and customs that had been in force in the world for twelve-hundred and sixty years. For this reason, Miller’s message was first published in 1831 (thus formalizing Miller’s message), exactly two hundred and twenty years after the production of the King James Bible. The work of Future for America was the identification of the role of the United States in healing the deadly wound of the papacy at the soon-coming Sunday law. For this reason, The Time of the End magazine was published in 1996 (thus formalizing the message), exactly two hundred and twenty years after the beginning of the United States in 1776.
米勒嘅工作，包括確立上帝之道嘅權威性，藉此對比嗰啲喺世上施行咗一千二百六十年之久嘅教皇傳統同習俗。基於呢個原因，米勒嘅信息首先喺1831年刊行（從而將米勒嘅信息正式確立），正正係喺《英王欽定本聖經》問世之後二百二十年。Future for America 嘅工作，係辨明美國喺即將來臨嘅星期日法案之時，於醫治教皇制度致命傷痕一事上所擔當嘅角色。基於呢個原因，《The Time of the End》雜誌喺1996年出版（從而將呢個信息正式確立），正正係喺1776年美國開始之後二百二十年。
The recognition of the two hundred and twenty years that tied the theme of each reform movement together with a historical point of reference was not recognized until well after September 11, 2001, for it was not until the third woe arrived at that date that the Lord led his people back to the old paths of Jeremiah chapter six, verse sixteen and seventeen. It was there that the light of the “seven times,” was rediscovered, and as that light developed it became apparent that two hundred and twenty is the number that connects Daniel eight, verses thirteen and fourteen together. In verse thirteen the “chazon” vision of prophetic history is identified, and in verse fourteen the “mareh” vision of “the appearance” is identified. The connection between those two verses is what Gabriel came to teach to Daniel, and Daniel represents the people of God in the last days that come to understand the connection between those two visions.
將每一次改革運動之主題聯繫起來、並與一個歷史參照點相繫連之二百二十年這一認識，直到二〇〇一年九月十一日之後相當一段時間才被認明；因為，直至第三樣災禍於該日臨到之時，主才帶領祂的子民回到耶利米書六章十六至十七節所說的古道。正是在那裏，「七次」之亮光被重新發現；而當這亮光逐步展開時，便顯明二百二十這個數字乃是將但以理書八章十三、十四節聯結起來的數字。在第十三節中，先知歷史之「chazon」異象被指出；而在第十四節中，「mareh」——即「顯現」——之異象被指出。這兩節經文之間的聯繫，正是加百列前來要教導但以理的；而但以理乃代表末後日子上帝的子民，他們將會明白這兩個異象之間的聯繫。
Verse thirteen’s vision represents the “seven times” (twenty-five hundred and twenty years), and verse fourteen’s vision represents the twenty-three hundred days (years). The “seven times” against the southern kingdom of Judah, which represents Judah, Jerusalem and the sanctuary, began in 677 BC, and the twenty-three hundred years identifying the restoration of Jerusalem and the sanctuary began in 457 BC.
第十三節嘅異象代表「七期」（二千五百二十年），而第十四節嘅異象則代表二千三百日（年）。針對南國猶大嘅「七期」，即代表猶大、耶路撒冷同聖所，係喺主前677年開始；而指明耶路撒冷同聖所復興嘅二千三百年，則係喺主前457年開始。
Two hundred and twenty years ties these two visions together, and the number two hundred and twenty was recognized to be a symbol of the connection between the trampling down of the host and sanctuary, by the desolating powers of paganism and papalism, that is represented as a scattering and God’s indignation. The two hundred and twenty years tied the vision of the satanic work of trampling down the sanctuary together with the vision of the godly work of restoring the same temple. The two hundred and twenty years therefore is a symbol that represents a sacred connection.
二百二十年將這兩個異象連繫起來，而二百二十這個數目，被認明為一個象徵，表明那由異教主義與教皇主義之荒涼勢力踐踏軍旅與聖所的事——亦即被表述為分散與上帝的惱怒——彼此之間的關聯。這二百二十年把那關乎撒但踐踏聖所之工作的異象，與那關乎敬虔之人復興同一殿宇之工作的異象連結起來。因此，這二百二十年乃是一個象徵，代表一種神聖的聯繫。
Just as the Millerite movement ended at the rebellion of 1863, and then one hundred and twenty six years later the movement of the third angel arrived, thus emphasizing that the two movements were connected by the symbolism of the “seven times” (one hundred and twenty-six), the two hundred and twenty years connected Miller’s establishment of the Bible message in 1831, with the production of the King James Bible in 1611, so too the same period of time connected Future for America with the beginning of America, as it identified the end of America.
正如米勒派運動終結於1863年之背道，而其後一百二十六年，第三位天使的運動來到，從而強調這兩場運動乃藉着「七次」（一百二十六）之象徵而彼此相連；同樣，那二百二十年把米勒於1831年確立《聖經》信息，與1611年《欽定本聖經》的出版聯繫起來；照樣，同一段時期也把「Future for America」與美國的起始聯繫起來，因它標示出美國的終結。
On October 22, 1844, the Messenger of the Covenant suddenly came to the temple He had raised up in forty-six years from 1798, the end of the first indignation, until 1844, the end of the last indignation. His entrance into the temple had been preceded by the outpouring of the Holy Spirit in the movement of the Midnight Cry, which had been prefigured by the triumphal entry of Christ into Jerusalem. Those two witnesses establish that when the Midnight Cry movement is repeated in the last days, Christ will have raised up the temple of the one hundred and forty-four thousand. The two movements where the Midnight Cry of the parable of the ten virgins is fulfilled are parallel to each other.
喺1844年10月22日，立約之使者忽然來到祂所興起的殿；呢殿乃係由1798年——第一次惱恨嘅終結——直到1844年——最後一次惱恨嘅終結——共四十六年之間所建立起來。祂進入聖殿之前，先有聖靈喺半夜呼聲運動中嘅澆灌；呢一點，已由基督榮耀進入耶路撒冷所預表。呢兩個見證確立咗：當十童女比喻中嘅半夜呼聲運動喺末後嘅日子重演之時，基督必已興起十四萬四千人之殿。半夜呼聲喺十童女比喻中得以應驗嘅呢兩場運動，彼此乃係平行嘅。
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
「我時常被引述到十個童女的比喻，其中五個是聰明的，五個是愚拙的。這個比喻已經應驗，並且將要一字不差地應驗，因為它對這個時代有特別的適用性，而且，正如第三位天使的信息一樣，它已經應驗，並且將繼續作為現代真理，直到末時的終結。」《Review and Herald》，1890年8月19日。
The history of the Millerites (the movement of the first angel), represents an escalating manifestation of the power of God that began when the book of Daniel was unsealed in 1798. The power increased when the angel of Revelation ten descended on August 11, 1840. Then the first disappointment of April 19, 1844 arrived, and ultimately led to the outpouring of the Holy Spirit at the Exeter camp meeting beginning on August 12, 1844 and continued to spread like a tidal wave over the land until October 22, 1844.
米勒派（一位天使嘅運動）嘅歷史，代表住上帝大能逐步升高嘅彰顯；呢個彰顯始於1798年《但以理書》被揭開封印之時。當《啟示錄》第十章嘅天使於1840年8月11日降臨之際，呢種能力就進一步增長。其後，1844年4月19日第一次失望臨到，並且最終引向聖靈喺1844年8月12日開始於埃克塞特營會中傾注下來，且如同海潮巨浪一般，繼續傳遍全地，直到1844年10月22日。
The history of Future for America (the movement of the third angel), represents an escalating manifestation of the power of God that began when the book of Daniel was unsealed in 1989. The power increased when the angel of Revelation eighteen descended on September 11, 2001. Then the first disappointment of July 18, 2020 arrived, which will ultimately lead to the outpouring of the Holy Spirit which will continue to spread like wildfire over the earth until Michael stands up and human probation closes.
Future for America（第三位天使之運動）嘅歷史，代表住上帝能力一步步升高嘅彰顯；呢種彰顯始於但以理書喺1989年被解開封印之時。及至啟示錄第十八章嘅天使於2001年9月11日降臨，呢種能力便進一步增長。其後，2020年7月18日嘅第一次失望臨到；而呢一切最終將引向聖靈嘅澆灌，並且會如野火一般持續蔓延全地，直到米迦勒起來，人類恩典時期結束。
On October 22, 1844, several prophecies were fulfilled, thus identifying that at the soon-coming Sunday law, several prophecies will again be fulfilled. One of those prophecies is the tarrying of the vision as represented in Habakkuk chapter two. Habakkuk chapter two identified the experience of both the movement of the first and third angels. Both movements are confronted with a debate over correct biblical methodology that is accomplished between those representatives of the movement and the former chosen people who are being passed by during the process of the debate.
喺1844年10月22日，有幾個預言應驗咗，由此表明，喺即將來臨嘅星期日法案之時，亦將會再次有幾個預言應驗。其中一個預言，就係哈巴谷書第二章所表述嘅異象遲延。哈巴谷書第二章指出咗第一位同第三位天使運動兩者嘅經歷。呢兩場運動都面對住一場關於正確聖經方法論嘅辯論；而呢場辯論，乃係喺嗰運動嘅代表者，同埋喺辯論過程中被越過嘅前蒙揀選之民之間進行。
The message that was to be defended by the watchmen of the first angel’s history was the identification of the truths (Miller’s jewels), that ultimately were represented upon the two sacred charts of 1843 and 1850. In the process of the debate there would be a disappointment that marked a separation from the two antagonistic classes, and a call for deeper consecration to the faithful.
喺第一位天使歷史之中，本應由守望者所維護嘅信息，乃係對各項真理（米勒嘅寶石）嘅識別；呢啲真理最終喺1843年同1850年兩幅神聖圖表之上得以表明。喺辯論嘅過程之中，將會有一次失望，作為同兩個敵對階級分離嘅標記，並向忠心之人發出更深獻身嘅呼召。
Then Habakkuk identifies the distinction between the two classes involved in the testing process of the foundational truths. That testing process, which included the debate between the two classes that fell silent on October 22, 1844, ended right where Habakkuk chapter two ended.
跟住，哈巴谷指出，喺對基本道理進行試驗嘅過程當中所涉及嘅兩等人之間，存在住分別。呢個試驗過程，包括嗰兩等人之間嘅爭辯——而嗰場爭辯喺1844年10月22日歸於沉寂——正正喺《哈巴谷書》第二章結束嘅地方終止。
But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.
惟耶和華在祂的聖殿中；全地的人，都當在祂面前肅靜。哈巴谷書 2:20。
The Lord suddenly entered His Millerite temple, and all the earth was then to keep silence, for the antitypical Day of Atonement had arrived and the judgment of the dead had begun. The prophetic history of Habakkuk chapter two ended on October 22, 1844, and Jesus always identifies the end of a thing with the beginning of a thing. The beginning of the two visions of twenty-five hundred and twenty years of trampling down the sanctuary and host, and the vision of the restoration of the sanctuary and host, began together, but separated by two hundred and twenty years, and when they ended, they were identified as ended, in Habakkuk chapter TWO verse TWENTY.
主忽然進入祂嘅米勒派聖殿；嗰時全地都當肅靜，因為預表性贖罪日所對應嘅實體已經來到，而死人嘅審判亦已經開始。哈巴谷書第二章嘅預言歷史，於1844年10月22日終結；而耶穌總係將一件事嘅終結，同另一件事嘅開始，互相指認。踐踏聖所同軍旅二千五百二十年嘅兩個異象之起始，以及聖所同軍旅得恢復之異象嘅起始，係一同開始，但彼此相隔二百二十年；而當佢哋結束之時，就喺哈巴谷書第二章第二十節被指認為已經結束。
At the soon-coming Sunday law, several prophecies will be fulfilled. One of those prophecies is the tarrying of the vision as represented in Habakkuk chapter two. Habakkuk chapter two identifies the experience of both the movement of the first and third angels. Both movements are confronted with a debate over correct biblical methodology that is accomplished between those representatives of the movement and the former chosen people who are being passed by during the process of the debate.
喺即將來臨嘅星期日法令之時，幾項預言將要應驗。其中一項預言，就係《哈巴谷書》第二章所表徵之異象嘅遲延。《哈巴谷書》第二章指出，第一位天使同第三位天使之運動，都有同樣嘅經歷。呢兩場運動都面對住一場關於正確聖經方法論嘅爭辯；而呢場爭辯，乃係喺該運動嘅代表人物同嗰啲喺爭辯過程中被越過嘅前蒙揀選之民之間進行。
The message that is to be defended by the watchmen of the third angel’s history is the identification of the truths (Miller’s jewels), that ultimately were represented upon the two sacred charts of 1843 and 1850. In the process of the debate there was a disappointment that marked a separation between the two antagonistic classes, and a call for deeper consecration to the faithful. Then Habakkuk identifies the distinction between the two classes involved in the testing process of the foundational truths. That testing process, which was represented by the debate between the two classes, will fully end at the soon-coming Sunday law, right where Habakkuk chapter two ended.
第三位天使歷史中，守望者所要維護的信息，乃是對那些真理（米勒的珠寶）的辨識；而那些真理最終乃表現在一八四三年與一八五○年兩幅神聖圖表之上。在辯論的過程中，曾有一次失望，標誌着那兩類彼此對立之人之間的分離，並且向忠心的人發出更深獻身的呼召。其後，哈巴谷指出，在對根基真理的試驗過程中所涉及之兩類人之間的區別。那試驗的過程，就是由那兩類人之間的辯論所表徵的，將會在那即將來臨的星期日法案之時完全結束，正是在《哈巴谷書》第二章結束之處。
But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.
惟耶和華在祂的聖殿中；全地的人都當在祂面前肅靜。哈巴谷書 2:20。
The Lord will suddenly enter the temple of the one hundred and forty-four thousand, and all the earth will then keep silence, for the antitypical Day of Atonement will reach the judgment of the living. The prophetic history of Habakkuk chapter two ends at the soon coming Sunday law, and Jesus always identifies the end of a thing with the beginning of a thing.
主必忽然進入十四萬四千人之聖殿；到那時，全地都當肅靜，因為預表所對應之贖罪日將進入對活人之審判。哈巴谷書第二章之先知歷史，終止於那即將來臨之星期日法案；而耶穌一向都將一件事之終結，與另一件事之開端相聯繫。
The judgment of the living began on September 11, 2001, but the judgment is a process. That process begins with the house of God, and then reaches a point where judgment comes upon those outside of the house of God. When the great buildings of New York City were brought down the judgment represented by the sealing angel going through Jerusalem and placing a mark upon those who sigh and cry for the abominations that are done in the church, and also the abominations done in the land began. At the soon coming Sunday law Christ will have finished the work of erecting the temple of the one hundred and forty-four thousand, and the destroying angels will bring judgment upon Jerusalem.
對活人嘅審判喺2001年9月11日開始，但審判乃係一個過程。呢個過程係由神嘅家開始，然後去到一個地步，審判就臨到神家以外嘅人。當紐約市嗰啲巨型建築物被拆毀之時，嗰由奉印嘅天使經過耶路撒冷，將印記加喺一切因教會中所行可憎之事而歎息哀哭之人額上所表徵嘅審判，以及地上所行可憎之事所引致嘅審判，亦都開始咗。喺快將來到嘅星期日法案之時，基督將已經完成建立十四萬四千人之聖殿嘅工作，而施行毀滅嘅天使就要將審判帶到耶路撒冷。
The one hundred and forty-four thousand are then lifted up as an ensign, and the judgment of the living commences for the other flock, represented by Edom, Moab and the chief of the children of Ammon in Daniel chapter eleven, verse forty-one.
然後，那十四萬四千人被高舉作為旗幟，而活人的審判便開始臨到另一群羊；這群羊在《但以理書》第十一章四十一節中，由以東、摩押，並亞捫人中為首的所表徵。
Whether considering the Millerite movement of the first angel or the mighty movement of the third angel, the complete history of the reformatory movement represents an escalating revelation of truth, which culminates with the outpouring of the Holy Spirit. The outpouring of the Holy Spirit is the focus of the prophecies of the last days. This is why the foolish virgins have no oil and the wise do. The oil is the rain.
無論係考慮第一位天使嘅米勒派運動，抑或第三位天使嘅大能運動，呢場改革運動嘅完整歷史，都代表住真理愈益加增嘅啟示，並且以聖靈嘅傾降為頂點。聖靈嘅傾降，乃係末後日子各項預言嘅焦點。呢就係點解愚拙嘅童女冇油，而聰明嘅童女有油。油就係雨。
They say, If a man put away his wife, and she go from him, and become another man’s, shall he return unto her again? shall not that land be greatly polluted? but thou hast played the harlot with many lovers; yet return again to me, saith the Lord. Lift up thine eyes unto the high places, and see where thou hast not been lien with. In the ways hast thou sat for them, as the Arabian in the wilderness; and thou hast polluted the land with thy whoredoms and with thy wickedness. Therefore the showers have been withholden, and there hath been no latter rain; and thou hadst a whore’s forehead, thou refusedst to be ashamed. Wilt thou not from this time cry unto me, My father, thou art the guide of my youth? Jeremiah 3:1–4.
佢哋話，人若休妻，妻子離開咗佢，去歸另一個男人，佢仲可以再歸回佢嗰度嗎？嗰地豈唔係大大被玷污嗎？但你曾與許多情人行淫，然而耶和華說，你仍可歸回我。你要舉目望向淨係高處，睇下邊一處唔係你曾經躺臥行淫嘅地方。你喺路旁坐住等候佢哋，好似曠野中嘅亞拉伯人一樣；你因你嘅淫行同邪惡，玷污咗呢地。所以甘霖被止住，晚雨亦冇降下；你有娼妓嘅額，唔肯羞愧。從今以後，你豈唔向我呼叫話：我父啊，你係我幼年嘅引導者嗎？耶利米書 3:1–4。
In the passage (and all the prophets speak of the last days), God identifies that His people have played the harlot, to the point that they have a whore’s forehead. The whore of the last days is the papal power, and the forehead represents a purposeful decision. God’s people of the last days are wicked, but God is offering a final call, though they have reached a point where they have come to the same decision as the whore. They have developed a character represented by the fourth generation, where they are prepared to worship the sun as represented in the fourth generation of Ezekiel chapter eight.
喺呢段經文裏面（並且所有先知都講論末後嘅日子），上帝指出，佢嘅子民已經行淫，以致佢哋有咗娼妓嘅額。末後日子嘅娼妓，就係教皇權勢，而額乃代表一個有意識、刻意作出嘅決定。上帝末後日子嘅子民係邪惡嘅，但上帝仍然發出最後嘅呼召，雖然佢哋已經去到一個地步，作出咗同嗰娼妓一樣嘅決定。佢哋已經形成咗一種由第四代所表徵嘅品格，即係佢哋已經準備好敬拜太陽，正如《以西結書》第八章第四代所表徵嘅一樣。
“The time has come for the true light to shine amid moral darkness. The third angel’s message has been sent forth to the world, warning men against receiving the mark of the beast or of his image in their foreheads or in their hands. To receive this mark means to come to the same decision as the beast has done, and to advocate the same ideas, in direct opposition to the word of God. Of all who receive this mark, God says, ‘The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb.’” Review and Herald, July 13, 1897.
「真正嘅光，喺道德黑暗之中發照嘅時候已經到了。第三位天使嘅信息已經傳到全世界，警告世人唔好喺額上或手上受獸嘅印記，或佢像嘅印記。受呢個印記，意思就係作出同獸所作一樣嘅決定，並且鼓吹同樣嘅思想，公然敵擋上帝嘅話。對於一切受咗呢個印記嘅人，上帝話：『這人也必喝上帝忿怒的酒；此酒斟在上帝忿怒的杯中，純一不雜；他要在聖天使和羔羊面前，在火與硫磺之中受痛苦。』」《Review and Herald》，1897年7月13日。
Jeremiah is identifying God’s people of the last days as already possessing the whore’s forehead. They are on the verge of receiving the mark of the beast for they are “wicked.” In the passage just cited Sister White continues:
耶利米指出，末後日子上帝的子民已經帶有淫婦的額相。他們正處於領受獸印的邊緣，因為他們是「邪惡的」。在剛才所引述的段落中，懷愛倫姊妹繼續說：
“If the light of truth has been presented to you, revealing the Sabbath of the fourth commandment, and showing that there is no foundation in the word of God for Sunday observance, and yet you still cling to the false Sabbath, refusing to keep holy the Sabbath which God calls ‘My holy day,’ you receive the mark of the beast. When does this take place?—When you obey the decree that commands you to cease from labor on Sunday and worship God, while you know that there is not a word in the Bible showing Sunday to be other than a common working-day, you consent to receive the mark of the beast, and refuse the seal of God. If we receive this mark in our foreheads or in our hands, the judgments pronounced against the disobedient must fall upon us. But the seal of the living God is placed upon those who conscientiously keep the Sabbath of the Lord.
「如果真理之光已經向你顯明，啟示第四條誡命的安息日，並指出在上帝的話語中，並無任何根據支持守星期日，然而你仍然緊抱這個虛假的安息日，拒絕守上帝稱為『我的聖日』的安息日，你便領受了獸的印記。這事何時發生呢？——當你順從那命令你在星期日停止勞作並敬拜上帝的法令之時；而你明知聖經中並無一字表明星期日不是一個尋常的工作日，你就同意領受獸的印記，並拒絕上帝的印。若我們在額上或手上受了這印記，那些向悖逆之人所宣告的刑罰，便必臨到我們身上。但永生上帝的印，乃是蓋在那些憑良心遵守主安息日的人身上。」
“‘And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually…. The earth also was corrupt before God, and the earth was filled with violence…. And God said unto Noah, The end of all flesh is come before me; for the earth is filled with violence through them; and, behold, I will destroy them with the earth.’ They were to be cut off because they had polluted the earth which God created to be enjoyed by a righteous people.
「上帝見人在地上罪惡很大，終日所思想的盡都是惡……世界在上帝面前敗壞，地上滿了強暴……上帝就對挪亞說：『凡有血氣的人，他們的盡頭已經來到我面前；因為地上滿了他們的強暴；看哪，我要把他們和地一併毀滅。』」他們之所以要被剪除，乃因他們玷污了上帝所創造、原要給義人享用的地。
“‘As it was in the days of Noah,’ declared Christ, ‘so shall it be also in the days of the Son of Man.’ And is it not so? Anyone who will look into the daily papers may see a long list of crimes—drunkenness, theft, robbery, embezzlement, murder. Sometimes whole families are murdered, that man’s desires to possess money or goods that do not belong to him may be gratified. The world is indeed becoming as it was in the days of Noah, because men openly disregard God’s commands.” Review and Herald, July 13, 1897.
「基督宣告：『挪亞的日子怎樣，人子的日子也要怎樣。』事情豈不正是如此嗎？凡翻閱每日報章的人，都可以看見一長串罪行——醉酒、偷竊、搶劫、侵吞公款、兇殺。有時甚至全家被殺，只為叫那人佔有不屬於自己之金錢或財物的慾望得以滿足。世界的確正變得如同挪亞的日子一樣，因為人公然漠視上帝的誡命。」《Review and Herald》，1897年7月13日。
Jeremiah is identifying God’s people of the last days that are about to bow down to the sun, and when he does so he identifies that “the showers have been withholden, and there hath been no latter rain; and thou hadst a whore’s forehead, thou refusedst to be ashamed.” The “wicked” of God’s people in the last days are receiving no latter rain, and they refuse to be ashamed, for their thoughts have become continually evil, as represented by the history of Noah, and also by the chambers of imagery in the second abomination of Ezekiel chapter eight.
耶利米正指出末後日子上帝的子民，就是那些快要向太陽下拜的人；而當他如此指出之時，他也表明：「甘霖止住了，春雨也沒有降下；你還有娼妓之額，你不肯羞愧。」在末後日子，上帝子民中那些「惡人」得不着晚雨，並且不肯羞愧；因他們的意念已變為終日作惡，正如挪亞的歷史所表明的，也如以西結書第八章第二樣可憎之事中那些圖像的暗室所象徵的一樣。
Jeremiah points the unashamed wicked of God’s people in the last days to “cry” “from” that “time” to “the guide of” their “youth.” The guide of the youth of Adventism was the two tables of Habakkuk and the jewels represented thereon. The only hope for breaking out of the wickedness that is about to bring eternal death upon the wicked of God’s people in the last days is to cry unto the God who was the guide at the beginning, which arrived at “the time of the end” in 1798.
耶利米將上帝子民中末後日子嗰啲恬不知恥嘅惡人，指向要自嗰「時候」起向佢哋「幼年嘅引導者」「呼求」。復臨信仰幼年時期嘅引導者，乃係哈巴谷嘅兩塊版，以及其上所表徵嘅寶石。要從嗰將要為上帝子民中末後日子嘅惡人帶來永遠死亡嘅邪惡之中掙脫出嚟，唯一嘅盼望，就係向嗰位喺起初作引導者嘅上帝呼求；而嗰起初，乃係喺1798年到達「末時」。
The issue in the history of the first or third angel is whether you receive or do not receive the latter rain. The latter rain began when the nations were angered on September 11, 2001.
喺第一位或第三位天使嘅歷史之中，所關乎嘅問題，就係你有冇領受晚雨。晚雨喺2001年9月11日列國發怒之時開始。
“At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.
「到嗰個時候，當救恩嘅工作快要結束之際，患難將臨到地上，列國也必發怒，然而仍會受到抑制，免得攔阻第三位天使嘅工作。嗰個時候，『晚雨』，即從主面前而來嘅甦醒，將要降下，為要賜能力畀第三位天使嘅大聲呼喊，並預備聖徒，使佢哋能喺七最後災殃傾倒出來嘅時期站立得住。」《早期著作》，85。
The “latter rain,” which is also identified as “the refreshing,” began when the nations were angered, and at that time “the work of salvation” began to close. The four angels of Revelation seven hold the four winds in check while the sealing of the one hundred and forty-four thousand is accomplished, and in Ezekiel chapter nine, that work is represented by angels placing a mark upon those who sigh and cry for the abominations done in Jerusalem. On September 11, 2001 the angels began the closing work of placing a mark upon the foreheads of the one hundred and forty-four thousand.
「後雨」，亦即被稱為「甦醒」者，係喺列國發怒之時開始；而喺嗰個時候，「救恩嘅工作」亦開始收結。啟示錄第七章嘅四位天使執持四方嘅風，使之受制，直到十四萬四千人受印嘅工作完成；而喺以西結書第九章，呢項工作乃以天使將記號印喺嗰啲因耶路撒冷中所行一切可憎之事而嘆息哀哭之人額上嚟表明。喺2001年9月11日，天使開始咗喺十四萬四千人額上施印記號嘅收結工作。
The closing work of the third angel is accomplished during the outpouring of the latter rain, which is also “the refreshing”, which is a message.
第三位天使結束嘅工作，乃係喺後雨傾降嘅期間完成；後雨亦即「甦醒」，而且係一個信息。
To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. Isaiah 28:12.
他曾對他們說：「這就是安息，你們可使疲乏的人得安息；這就是甦醒。」他們卻不肯聽從。以賽亞書 28:12。
The message they refuse to hear in Isaiah is the message that is delivered by stammering tongues, and is the testing message that represents the methodology of “line upon line.”
佢哋喺以賽亞書中拒絕聽嘅信息，正係藉住結巴嘅嘴唇所傳達嘅信息，亦係嗰個代表「一句又一句」方法論嘅試驗信息。
But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves. Isaiah 28:13–15.
但耶和華的話臨到他們，乃是律上加律，律上加律；句上加句，句上加句；這裏一點，那裏一點；使他們前去，反倒後仆，而且跌碎，陷入網羅，被人擄去。所以，你們這些褻慢的人，就是轄管住在耶路撒冷這百姓的，當聽耶和華的話。因你們曾說：我們與死亡立約，與陰間結盟；及至滔天的鞭打經過，必不臨到我們；因我們以謊言為避所，在虛假之下藏身。以賽亞書 28:13–15
The Word of the Lord, which is the message of the rest and refreshing (the latter rain), that causes them to “go, and fall backward, and be broken, and snared, and taken,” is given to “the scornful men, which rule this people which is in Jerusalem.” Jerusalem is where the angels mark those who sigh and cry, and the ancient men who have betrayed their trust are the first to fall.
耶和華嘅話，即係那安息同甦醒（後雨）嘅信息，叫佢哋「往前行，反倒跌後，而且破碎，陷入網羅，被捉住」，係賜畀「嗤笑的人，就是轄管住在耶路撒冷這百姓的人」嘅。耶路撒冷就係天使標記那些歎息哀哭之人嘅地方，而那些辜負所託嘅長老，乃係首先倒下嘅人。
“The mark of deliverance has been set upon those ‘that sigh and that cry for all the abominations that be done.’ Now the angel of death goes forth, represented in Ezekiel’s vision by the men with the slaughtering weapons, to whom the command is given: ‘Slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary.’ Says the prophet: ‘They began at the ancient men which were before the house.’ Ezekiel 9:1–6. The work of destruction begins among those who have professed to be the spiritual guardians of the people. The false watchmen are the first to fall. There are none to pity or to spare. Men, women, maidens, and little children perish together.” The Great Controversy, 656.
「拯救嘅記號已經印喺嗰啲『為城中所行一切可憎之事歎息哀哭』嘅人身上。如今，死亡嘅天使出去，喺以西結嘅異象中由那些手執殺戮兵器嘅人所表徵；命令賜畀佢哋，話：『要將老少、處女、嬰孩，和婦女，盡都殺戮；只是凡有記號的人，不可挨近他；並要從我聖所起首。』先知說：『於是他們從殿前的長老殺起。』以西結書 9:1–6。毀滅嘅工作，係從那些自稱為人民屬靈守望者嘅人中間開始。假守望者首先倒下。冇人可憐，也冇人寬容。男人、女人、少女，同小孩子，一同滅亡。」《善惡之爭》，656。
We will continue to address the increase of knowledge that arrived in 1989, in the next article.
我哋將會喺下一篇文章中，繼續論述喺1989年出現嘅知識增長。
“One who sees beneath the surface, who reads the hearts of all men, says of those who have had great light: ‘They are not afflicted and astonished because of their moral and spiritual condition.’ Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.
「那位看透表面之下、察閱眾人心腸的主，論到那些曾領受大光的人，說：『他們並沒有因自己的道德和屬靈景況而憂傷驚惶。』誠然，他們揀選了自己的道路，他們的心以自己的可憎之事為樂。『我也必揀選使他們迷惑的事，使他們所懼怕的臨到他們；因為我呼喚，無人答應；我說話，他們不肯聽從；反倒行我眼中看為惡的事，揀選我所不喜悅的。』『神就給他們一個生發錯謬的心，叫他們信從虛謊，』因為他們『不領受愛真理的心，使他們得救，』『倒喜愛不義。』以賽亞書 66:3, 4；帖撒羅尼迦後書 2:11, 10, 12。」
“The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’” Testimonies, volume 8, 249, 250.
「天上嘅教師問道：『當你哋自以為係建立喺正確嘅根基之上，又以為上帝悅納你哋嘅作為，其實卻係按住屬世嘅政策行出許多事，並且得罪耶和華——仲有乜嘢更強烈嘅迷惑，可以欺哄人心呢？噢，呢實在係極大嘅欺騙，極其迷人嘅迷惑；當一啲曾經認識真理嘅人，將敬虔嘅外貌誤當作敬虔嘅精神同能力；當佢哋自以為富足，已經發咗財，一無所缺，實際上卻係樣樣都缺乏——呢種迷惑就佔據人心。』」《證言》卷八，249、250。