It is an acceptable biblical understanding to identify the prophet Ezekiel as thirty years old in his opening verses.
喺《以西結書》開首幾節之中，將先知以西結理解為三十歲，乃係一種合乎聖經嘅可接受見解。
Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. In the fifth day of the month, which was the fifth year of king Jehoiachin’s captivity, The word of the Lord came expressly unto Ezekiel the priest, the son of Buzi, in the land of the Chaldeans by the river Chebar; and the hand of the Lord was there upon him. Ezekiel 1:1–3.
到咗第三十年四月初五日，我喺迦巴魯河邊被擄嘅人中間，天就開咗，我就見到神嘅異象。當月初五日，乃係約雅斤王被擄去第五年，耶和華嘅話喺迦勒底人之地、迦巴魯河邊，明明臨到祭司布西嘅兒子以西結；耶和華嘅手喺嗰度按喺佢身上。以西結書 1:1–3。
Some believe “the thirtieth year” is based upon a specific jubilee cycle, which began with king Josiah and ended with verse one of chapter forty.
有人認為，「第三十年」係根據某一特定嘅禧年週期而定；呢個週期由約西亞王開始，並喺第四十章第一節結束。
In the five and twentieth year of our captivity, in the beginning of the year, in the tenth day of the month, in the fourteenth year after that the city was smitten, in the selfsame day the hand of the Lord was upon me, and brought me thither. Ezekiel 40:1.
我哋被擄第二十五年，歲首正月初十，城被攻陷後第十四年，正正在嗰一日，耶和華嘅手臨到我，帶我到嗰度。以西結書 40:1
Biblical chronologists date verse one of chapter forty as either April 28 or October 22, 573 BC. All the prophets identify the latter days, so the fall date of October 22, 573 BC is the omega date of a line that began fifty years prior in what is called “Josiah’s Great Passover” on May 5, 622 BC.
研經《聖經》年代學者將第四十章第一節定為主前573年4月28日或10月22日。眾先知都指明末後的日子，所以主前573年10月22日呢個秋季日期，乃係一條線嘅歐米伽日期；呢條線早喺五十年前，即主前622年5月5日、所謂「約西亞的大逾越節」之時開始。
The number thirty is a symbol of the priests who were to be thirty years old when they began to serve. Whether verses one through three of Ezekiel one are identifying Ezekiel’s age as thirty or simply identifying him as a symbol of a priest, he would also be represented as thirty years old. If the thirty years of verse one represent, as others believe, the thirtieth year since Josiah’s Great Passover in 622 BC, the prophetic implications are still the same.
三十呢個數字象徵祭司，因為祭司開始供職時必須年滿三十歲。無論《以西結書》第一章第一至三節係指明以西結當時年屆三十，抑或僅僅表明佢係祭司嘅象徵，佢同樣會被描繪為三十歲。如果第一節所講嘅三十年，正如其他人所認為，係指由公元前622年約西亞所守嘅盛大逾越節起計嘅第三十年，當中嘅預言含義仍然相同。
Josiah means “foundation,” and his Great Passover began a jubilee period that ended on October 22 on the Day of Atonement 573 BC. The “jubilee line” from Josiah to October 22 aligns with the history of 1840 to 1844. The foundations of 1840 were represented by king Josiah and also by Josiah Litch. October 22 was represented by the horn of the jubilee trumpet being sounded along with the horn of the Day of Atonement.
約西亞嘅意思係「根基」，而佢嗰次偉大的逾越節開始咗一段禧年時期，直到主前573年贖罪日10月22日先告終。由約西亞直到10月22日呢條「禧年線」，同1840年至1844年嘅歷史彼此對應。1840年嘅根基，係由約西亞王所預表，亦都由約西亞·利奇所預表。10月22日，則由禧年號角嘅角聲同贖罪日嘅角聲一同吹響所預表。
And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Then shalt thou cause the trumpet of the jubilee to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. Leviticus 25:8, 9.
你要為自己計算七個安息年，即係七個七年；呢七個安息年嘅日子，共係四十九年。到咗第七個月初十日，你要發出禧年嘅角聲；喺贖罪日，你哋要喺遍地吹響號角。利未記 25:8, 9.
Ezekiel is set within the Jubilee line from king Josiah to October 22, a line that represents Revelation ten’s first and second angels from 1840 unto 1844. Ezekiel represents the Millerites of the first and second angels and the one hundred and forty-four thousand of the third angel. Ezekiel represents the priesthood of the one hundred and forty-four thousand, but his primary prophetic attribute is that he is a prophet.
以西結乃置於由約西亞王至十月二十二日嘅禧年路線之中；此一路線，表徵《啟示錄》第十章自1840年至1844年間第一位同第二位天使。以西結表徵第一位同第二位天使時期嘅米勒派，亦表徵第三位天使嘅十四萬四千人。以西結表徵十四萬四千人嘅祭司職分；但佢首要嘅先知性特質，乃係佢係一位先知。
Prophet, Priest and King
先知、祭司與君王
There are three biblical characters that began to serve when thirty years of age. Along with Ezekiel were David and Joseph. Because they all began to serve at the age of thirty, they are all priests. David is a symbol of the king, Joseph is the priest and Ezekiel is the prophet in the threefold kingdom of glory that consists of a prophet, a priest and a king.
聖經入面有三位人物，係到咗三十歲先開始事奉。除咗以西結之外，仲有大衛同約瑟。因為佢哋都係喺三十歲開始事奉，所以佢哋都係祭司。大衛係君王嘅表徵，約瑟係祭司，而以西結就係先知；喺由先知、祭司同君王所構成嘅榮耀三重國度入面，正係如此。
However we might apply the prophet Ezekiel as a symbol, he is a priest, and when applied in the line of the jubilee from Josiah to October 22, Ezekiel is a priest who would represent a priest in the sealing time of the one hundred and forty-four thousand as typified by the history of 1840 to 1844 and king Josiah to October 22, 573 BC.
然而，無論我哋點樣將先知以西結作為一個象徵嚟應用，佢都係一位祭司；而當佢被應用喺由約西亞直到十月二十二日嘅禧年路線上時，以西結就係一位祭司，佢所代表嘅，乃係十四萬四千人受印時期中嘅一位祭司，正如一八四〇年至一八四四年同埋約西亞王直到公元前五七三年十月二十二日嘅歷史所預表嘅一樣。
Twenty-two
二十二
The Bible is clear that Ezekiel ministered for twenty-two years. “Twenty-two” is a symbol of the one hundred and forty-four thousand who are the ensign of Divinity combined with humanity. In the history represented by Josiah’s Passover unto chapter forty’s October 22’s Jubilee celebration, Josiah’s Passover typified the work of Josiah Litch in 1838 and 1840. That work was setting forth the time prophecies of the first and second woes. It can now be seen that the prophecy of the first and second woes is much larger than the pioneers recognized.
《聖經》清楚表明，以西結事奉咗二十二年。「二十二」乃係十四萬四千人嘅象徵，佢哋係神性與人性聯合之旌旗。喺由約西亞之逾越節，直到第四十章十月二十二日禧年慶典所代表嘅歷史之中，約西亞之逾越節乃係預表約西亞・利奇喺1838年同1840年嘅工作。嗰項工作就係陳明第一樣禍同第二樣禍嘅時間預言。如今可以睇見，第一樣禍同第二樣禍嘅預言，比先驅所認識嘅大得多。
Ezekiel as a biblical prophet identifies more specific dates in his writings than any other biblical author.
以西結作為聖經先知，喺佢嘅著述之中所標明嘅具體日期，比任何其他聖經作者都更多。
Ezekiel is the omega of the day equaling a year in Bible prophecy. In the book of Numbers, the alpha mention of the day-year principle is represented at the first rebellion at Kadesh that brought about forty years of wandering in the wilderness. The last, or omega, rebellion is being represented by Ezekiel in chapter four as Jerusalem is destroyed.
《以西結書》係聖經預言中「一日等於一年」原則嘅俄梅戛。喺《民數記》入面，一日一年原則最初嘅提及，即阿拉法，係藉住加低斯第一次叛逆嚟呈現；嗰次叛逆導致咗四十年嘅曠野漂流。最後一次叛逆，即俄梅戛，則由以西結喺第四章藉住耶路撒冷被毀嚟呈現。
Alpha
阿拉法
After the number of the days in which ye searched the land, even forty days, each day for a year, shall ye bear your iniquities, even forty years, and ye shall know my breach of promise. I the Lord have said, I will surely do it unto all this evil congregation, that are gathered together against me: in this wilderness they shall be consumed, and there they shall die. Numbers 14:34, 35.
按住你哋窺探嗰地嘅日數，共四十日，一日頂一年，你哋要擔當自己嘅罪孽四十年；你哋就必知道我廢棄你哋嘅應許。我耶和華已經講過；我必定要向呢一切聚集起嚟敵擋我嘅惡會眾噉樣行。佢哋必喺呢曠野之中被滅盡，亦必喺嗰度死亡。民數記 14:34, 35.
Omega
歐米伽
Lie thou also upon thy left side, and lay the iniquity of the house of Israel upon it: according to the number of the days that thou shalt lie upon it thou shalt bear their iniquity. For I have laid upon thee the years of their iniquity, according to the number of the days, three hundred and ninety days: so shalt thou bear the iniquity of the house of Israel. And when thou hast accomplished them, lie again on thy right side, and thou shalt bear the iniquity of the house of Judah forty days: I have appointed thee each day for a year. Therefore thou shalt set thy face toward the siege of Jerusalem, and thine arm shall be uncovered, and thou shalt prophesy against it. Ezekiel 4:4–7.
你又要側臥喺左邊，將以色列家嘅罪孽擔喺其上；照你側臥喺其上嘅日數，你要擔當佢哋嘅罪孽。因為我已將佢哋罪孽嘅年數，按日數加喺你身上，共三百九十日；你要咁樣擔當以色列家嘅罪孽。及至你滿咗呢啲日子，就要再側臥喺右邊，擔當猶大家嘅罪孽四十日；我已定一日頂一年。所以你要面向耶路撒冷被圍困之事，露出你嘅膀臂，並且向城說預言。以西結書 4:4–7。
Kadesh and Jerusalem’s destruction represent the alpha and omega rebellions representing the day-for-a-year principle. The “day-for-a-year principle” was the primary rule of the Millerites in the history of 1840 to 1844, as typified in the Jubilee line of king Josiah unto October 22. Ezekiel sets forth more dates than any other prophet. Within the dating of Ezekiel, the line of the Jubilee is identified, tying Ezekiel’s witness directly into the history of the first and second angels, and thereafter the history of the third angel.
加低斯，以及耶路撒冷嘅毀滅，分別代表阿拉法與俄梅戛兩次叛逆，而呢兩次叛逆體現一日頂一年原則。「一日頂一年原則」係米勒派喺1840年至1844年呢段歷史中所依循嘅首要準則，正如由約西亞王延伸至10月22日嘅禧年線所預表嘅一樣。以西結所列出嘅日期，比其他任何先知所列出嘅都多。喺以西結嘅紀年中，禧年線得以辨明，從而將以西結嘅見證直接連繫到第一位同第二位天使嘅歷史，繼而連繫到第三位天使嘅歷史。
Along with the “Jubilee line,” Ezekiel lies on his side for three hundred and ninety days, then on his other side for forty days. “Four hundred and thirty” is a symbol of the old and new covenants, for Abram’s covenant promise of four hundred years of captivity in Egypt found the second witness of thirty years with the apostle Paul. Together Abram (later Abraham) of ‘the old’ and Saul (later Paul) of ‘the new’ combined their witnesses to establish four hundred and thirty years as a symbol of the everlasting covenant. “Three hundred and ninety days” “shalt thou bear the iniquity of the house of Israel.” “And” “thou shalt bear the iniquity of the house of Judah forty days.” Together the right side and the left side equal Abram and Paul.
配合「禧年線」，以西結先向一側臥三百九十日，再轉向另一側臥四十日。「四百三十」象徵舊約同新約，因為亞伯蘭所領受、關乎在埃及受奴役四百年嘅聖約應許，喺使徒保羅身上得到三十年嘅第二個見證。屬於『舊』嘅亞伯蘭（後來稱為亞伯拉罕）同屬於『新』嘅掃羅（後來稱為保羅），將各自嘅見證結合，確立四百三十年為永約嘅象徵。「三百九十日」「你要擔當以色列家嘅罪孽。」「並且」「你要擔當猶大家嘅罪孽四十日。」右側同左側兩者合計，就等同於亞伯蘭同保羅。
The covenant was always based upon obedience or disobedience—life or death. The year-day principle in Millerite history was a life-or-death issue, and the history was announced by the first angel as the everlasting gospel. The “gospel” is a life-or-death issue, and the life-or-death testing issue of Millerite history was set within the context of the principle of a day equating to a year. The prediction that empowered the message of the first angel was the three hundred and ninety-one years and fifteen days prophecy of the second woe. Within the three hundred and ninety days that Ezekiel lay upon his left side is an illustration of the three hundred and ninety-one years and fifteen days time prophecy of the second woe. It requires prophetic discernment to rightly divide the prophecy, but it is nothing less than the continuing work of the Lion of the tribe of Judah unsealing the message of the midnight cry.
盟約一直都係以順服或悖逆為基礎——生命或死亡。喺米勒派嘅歷史中，年日原則係關乎生死嘅問題，而呢段歷史由第一位天使宣告為永遠嘅福音。「福音」係關乎生死嘅問題，而米勒派歷史中關乎生死嘅考驗問題，係置於一日等於一年呢個原則嘅脈絡之中。使第一位天使嘅信息得着力量嘅預言，就係第二禍中有關三百九十一年零十五日嘅預言。喺以西結向左側臥嘅三百九十日之中，就有第二禍三百九十一年零十五日呢個時間預言嘅寫照。要按正意分解呢個預言，就需要有辨識預言嘅能力；但呢個正正就係猶大支派嘅獅子持續揭開午夜呼聲信息封印嘅工作。
I contend that Ezekiel must be treated as a symbol of the one hundred and forty-four thousand, but primarily as a symbol of the gift of the Spirit of Prophecy, whether represented as a manifestation of a latter-day prophet, or as a manifestation of the covenant people who understand the principle of line upon line methodology.
我主張，以西結必須被視為十四萬四千人嘅象徵；但首要係被視為預言之靈恩賜嘅象徵，無論呢恩賜係表現為末世先知嘅彰顯，抑或表現為明白「律上加律」方法原則之聖約子民嘅彰顯。
I contend that Ezekiel’s light upon the three hundred and ninety-one years and fifteen days prophecy aligns with the dirt brush man casting the jewels into the larger casket.
我主張，以西結就嗰三百九十一年又十五日預言所發出嘅亮光，係同嗰個拂塵人將寶石掟入較大匣子之舉彼此相符。
I contend that the light from Ezekiel is an essential element of the capstone message, when the temple is finished.
我主張，以西結所發出嘅亮光，乃係殿宇完成之時頂石信息中不可或缺嘅要素。
Ezekiel is at October 22 in verse one of chapter forty, and it is there that the vision of the future temple is given to Ezekiel. That temple is the temple of the one hundred and forty-four thousand, of which Ezekiel is a symbol. That group will have passed two tests before they reach the third and litmus test. Ezekiel is portrayed as receiving his light in the temple, and therefore the light he produces as a symbol represents the light that comes when God’s people enter the Most Holy Place in alignment with Daniel chapter ten.
喺第四十章第一節，以西結所處嘅時間點係十月二十二日，而佢就喺呢個時間點蒙賜未來聖殿嘅異象。嗰座聖殿就係十四萬四千人嘅聖殿，而以西結就係呢群人嘅象徵。呢個群體喺面對第三個、亦即起試金石作用嘅考驗之前，將會先通過兩個考驗。以西結被描繪為喺聖殿中領受亮光，因此，佢作為象徵所發出嘅亮光，代表上帝嘅子民進入至聖所時所臨到嘅亮光，與《但以理書》第十章相對應。
The light of the Revelation of Jesus Christ that is unsealed is unsealed just before probation closes.
耶穌基督嘅啟示中被揭開封印嘅亮光，正係喺寬容時期結束前夕揭開封印嘅。
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.
佢又對我講：「唔好封住呢書上預言嘅話，因為時候近喇。行不義嘅，任佢仍舊行不義；污穢嘅，任佢仍舊污穢；為義嘅，任佢仍舊為義；聖潔嘅，任佢仍舊聖潔。」啟示錄 22:10, 11.
The “time is at hand” just before probation closes in verse eleven, and the Revelation of Jesus Christ is therefore unsealed at that time, for “the time is at hand.”
第十一節所指、恩門關閉之前嘅「時候近了」，正正就係嗰個時候；因此，耶穌基督嘅啟示亦喺嗰時被揭開，因為「時候近了」。
The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.
耶穌基督嘅啟示，就係神賜畀佢，叫佢將嗰啲必要快快成就嘅事指示佢嘅眾僕人；佢又差遣使者，將呢啟示曉喻佢嘅僕人約翰。約翰將神嘅道，同埋耶穌基督嘅見證，並自己所見到嘅一切事，都作咗見證。凡誦讀嘅，同埋聽見呢預言之話語而遵守其中所記載嘅，呢等人便有福了；因為時候近了。啟示錄 1:1–3
Probation closes for Laodicean Seventh-day Adventism at the Sunday law and Adventism is represented as Jerusalem in chapter nine of Ezekiel. There those who sigh and cry for the abominations done in the land and in the church receive the seal. The sealing takes place when the east winds of Islam are angering the nations, just before probation closes. In Ezekiel chapter eight, the four generations of Adventism conclude with the fourth generation being symbolized by the twenty-five leaders bowing to the sun.
老底嘉嘅基督復臨安息日會，喺星期日法案臨到之時，其恩門就此關閉；而喺《以西結書》第九章入面，復臨運動乃係由耶路撒冷所預表。喺嗰度，凡因地上同教會中所行嘅可憎之事而歎息哀哭嘅人，就領受印記。呢個蓋印嘅工作，發生喺伊斯蘭教所象徵嘅東風激動列國之時，就係喺恩門關閉之前。喺《以西結書》第八章入面，復臨運動嘅四代至此告終，而第四代乃以嗰二十五個向日頭下拜嘅領袖為象徵。
That vision was given symbolically one day before the Sunday law, or just before the close of probation as represented by six, six, six.
嗰個異象係喺星期日法令頒布之前一日，即係喺以六、六、六所象徵嘅恩典時期終結之前不久，以象徵方式賜下嘅。
And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me. Then I beheld, and lo a likeness as the appearance of fire: from the appearance of his loins even downward, fire; and from his loins even upward, as the appearance of brightness, as the colour of amber. And he put forth the form of an hand, and took me by a lock of mine head; and the spirit lifted me up between the earth and the heaven, and brought me in the visions of God to Jerusalem, to the door of the inner gate that looketh toward the north; where was the seat of the image of jealousy, which provoketh to jealousy. And, behold, the glory of the God of Israel was there, according to the vision that I saw in the plain. Ezekiel 8:1–4.
第六年，六月初五，我坐喺自己屋企裏面，猶大眾長老坐喺我面前；喺嗰度，主耶和華嘅手臨到我身上。 我觀看，見有一個形像，樣貌似火；由佢腰以下有火，由佢腰以上有光輝嘅樣貌，好似光耀嘅精金。 佢伸出一隻手嘅形狀，捉住我頭上一綹頭髮；靈將我提起，喺地與天之間，喺神嘅異象中帶我到耶路撒冷，去到朝北嘅內院門口；嗰度就係惹動忌邪之像嘅座位，嗰像使主生出忌邪。 看哪，以色列神嘅榮耀喺嗰度，正如我喺平原所見嘅異象一樣。 以西結書 8:1–4。
The vision of the sixth year, sixth month and fifth day came just before ‘666,’ a symbol of the Sunday law, when probation closes for Laodicean Adventism. That vision was “according to the vision” Ezekiel “saw in the plain.” The vision he saw in the plain is found earlier, in chapter three.
第六年、六月、初五日嘅異象，係喺「666」之前臨到；「666」乃係星期日法案嘅象徵，屆時老底嘉復臨信徒嘅恩門就要關閉。呢個異象乃係「照着以西結喺平原所見嘅異象」而嚟。佢喺平原所見嘅異象，早已記載喺前面第三章。
Then I arose, and went forth into the plain: and, behold, the glory of the Lord stood there, as the glory which I saw by the river of Chebar: and I fell on my face. Ezekiel 3:23.
於是我起來，出到平原；看哪，耶和華的榮耀立喺嗰度，正如我喺迦巴魯河邊所見嘅榮耀一樣；我就俯伏於地。以西結書 3:23。
The vision of the “plain”, which was the vision of the sixth year, sixth month and fifth day, was the vision Ezekiel had seen earlier at the river of Chebar.
「平原」嘅異象，即第六年六月初五所見嘅異象，就係以西結先前喺迦巴魯河邊見過嘅異象。
Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. Ezekiel 1:1.
到咗第三十年，四月初五日，我喺迦巴魯河邊，身處被擄嘅人中間，天就開咗，我就見到神嘅異象。以西結書 1:1。
The “visions of God” which Ezekiel “saw,” by the river of Chebar, were the vision of the plain, which was also the vision of Ezekiel chapters eight through eleven. Those visions were presented in the context of Ezekiel looking into the sanctuary, which is where the "marah" looking-glass vision of chapter ten is accomplished. Ezekiel represents those who partake of the prophetic light radiating from the Most Holy Place as the Revelation of Jesus Christ is brought forth just before the close of probation.
以西結喺迦巴魯河邊「看見」嘅「神嘅異象」，就係平原上嘅異象，亦即《以西結書》第八至第十一章嘅異象。呢啲異象係喺以西結向聖所內觀看嘅情境中呈現嘅，而第十章嘅「marah」鏡中異象，正係喺聖所裏得以成就。以西結所代表嘅，係嗰啲喺寬容時期結束前夕、耶穌基督嘅啟示彰顯之際，領受從至聖所發出嘅預言之光嘅人。
When we identify king Josiah’s Jubilee line that begins with Passover and ends on October 22, we are identifying the symbol of the spring feasts and the fall feasts as set forth in Leviticus twenty-three. There the spring and fall feasts are set forth with twenty-two verses each, just as Ezekiel’s ministry was for twenty-two years. Aligning Ezekiel in the thirtieth year of the Jubilee line allows Ezekiel’s birth to align with Josiah’s revival. If he was thirty years old in the thirtieth year of the Jubilee cycle, then Ezekiel would have been born at Josiah’s reformation.
當我哋辨認出約西亞王嗰條由逾越節開始、喺十月二十二日結束嘅禧年時間線時，我哋所辨認嘅，就係利未記第二十三章所闡明嘅春季節期同秋季節期嘅象徵。該章對春季節期同秋季節期嘅闡述，各佔二十二節經文，正如以西結嘅事奉歷時二十二年一樣。將以西結定位喺禧年時間線嘅第三十年，就可以令以西結嘅出生時間同約西亞嘅復興相互對應。如果佢喺禧年週期嘅第三十年係三十歲，咁以西結就應該係喺約西亞推行改革嘅時候出生。
Ezekiel is a symbol of those who by faith enter into the Most Holy Place. Once there, they see the wheels within the wheels representing the complex play of human interactions. As with John in Revelation chapter ten, Ezekiel represents the Millerites, but more directly the one hundred and forty-four thousand. His parallel three-hundred-ninety-one-year-and-fifteen-day time prophecy illustrates the final judgment of Laodicean Adventism with the destruction of Jerusalem, and it includes the enigma of thirty-eight and forty.
以西結象徵憑信心進入至聖所嘅人。佢哋一進入其中，就見到輪中套輪，代表人與人之間錯綜複雜嘅互動。正如《啟示錄》第十章中嘅約翰一樣，以西結代表米勒派信徒，但更直接代表十四萬四千人。佢嗰段為期三百九十一年零十五日嘅平行時間預言，以耶路撒冷嘅毀滅闡明對老底嘉復臨派嘅最後審判，當中亦包含三十八與四十之謎。
It includes the symbolism of four hundred and thirty years.
呢個包括咗四百三十年嘅象徵意義。
It includes the four-year period represented by 1333 to 1337, 1449 to 1453 and 1840 to 1844.
其中包括由1333至1337、1449至1453，以及1840至1844所象徵嘅四年時期。
We will begin our considerations of this most important subject in the next article.
我哋將會喺下一篇文章開始探討呢一個至為重要嘅主題。
“In the visions given to Isaiah, to Ezekiel, and to John we see how closely heaven is connected with the events taking place upon the earth and how great is the care of God for those who are loyal to Him.” Testimonies, volume 5, 753.
「喺賜畀以賽亞、以西結同約翰嘅異象之中，我哋睇見天庭同地上所發生嘅事係何等緊密相連，亦睇見上帝對嗰啲忠於佢嘅人所施嘅眷顧係何等深厚。」《證言》第5卷，753。
“Christ Himself was the Lord of the temple. When He should leave it, its glory would depart—that glory once visible in the holy of holies over the mercy seat, where the high priest entered only once a year, on the great day of atonement, with the blood of the slain victim (typical of the blood of the Son of God shed for the sins of the world), and sprinkled it upon the altar. This was the Shekinah, the visible pavilion of Jehovah.
「基督自己就係聖殿嘅主。當佢要離開聖殿嘅時候，聖殿嘅榮耀就要離去——嗰榮耀，曾經顯現於至聖所施恩座之上，大祭司每年只得一次喺贖罪大日，攜同所殺祭牲之血進入其中（呢血乃係預表上帝兒子為世人嘅罪所流嘅血），並灑喺壇上。呢個就係舍吉拿，耶和華可見嘅居所。 」
“It was this glory that was revealed to Isaiah, when he says, ‘In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple’ [Isaiah 6:1–8 quoted].” The Seventh-day Adventist Bible Commentary, volume 4, 1139.
「以賽亞所見顯明出嚟嘅，就係呢一種榮耀；佢話：『當烏西雅王崩嘅嗰年，我見主坐喺高高嘅寶座上；佢嘅衣裳垂下，遮滿聖殿』［以賽亞書 6:1–8 quoted］。」《基督復臨安息日會聖經註釋》，第4卷，1139。
“The vision given to Isaiah represents the condition of God’s people in the last days. They are privileged to see by faith the work that is going forward in the heavenly sanctuary. ‘And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament.’ As they look by faith into the holy of holies, and see the work of Christ in the heavenly sanctuary, they perceive that they are a people of unclean lips,—a people whose lips have often spoken vanity, and whose talents have not been sanctified and employed to the glory of God. Well may they despair as they contrast their own weakness and unworthiness with the purity and loveliness of the glorious character of Christ. But if they, like Isaiah, will receive the impression the Lord designs shall be made upon the heart, if they will humble their souls before God, there is hope for them. The bow of promise is above the throne, and the work done for Isaiah will be performed in them. God will respond to the petitions coming from the contrite heart.
「賜畀以賽亞嘅異象，表明咗上帝子民喺末後日子嘅景況。佢哋蒙有特權，得以憑信心看見喺天上聖所中正進行緊嘅工作。『當時，上帝天上嘅殿開咗，喺佢嘅殿中現出佢立約嘅約櫃。』當佢哋憑信心望入至聖所，看見基督喺天上聖所中所行嘅工作，佢哋就察覺自己乃係嘴唇不潔嘅民——係嘴唇屢屢說虛妄之言、其才幹未曾成聖並用以榮耀上帝嘅民。當佢哋將自己嘅軟弱同不配，對比基督榮耀品格嘅純潔同可愛之處時，佢哋實在可以灰心失望。然而，若果佢哋好似以賽亞一樣，願意領受主所定意要加諸心靈嘅感動，若果佢哋喺上帝面前自卑其心，佢哋就仲有盼望。應許之虹喺寶座以上；為以賽亞所成就嘅工作，也必成就喺佢哋身上。上帝必垂聽嗰啲從痛悔之心所發出嘅祈求。」
“The object of this great and solemn work of God is to gather together the sheaves for the heavenly garner; for the earth is to be filled with the glory of the Lord. Then let none be dismayed as they see the prevailing wickedness and hear the language coming from unclean lips. When the powers of darkness set themselves in array against the people of God; when Satan shall muster his forces for the last great conflict, and his power seems to be great and almost overwhelming, the clear view of the divine glory, the throne high and lifted up, arched with the bow of promise, will give comfort, assurance, and peace.” Review and Herald, December 22, 1896.
「上帝呢一項偉大而莊嚴嘅工作，其目的乃係將禾捆聚集起嚟，收入天上嘅穀倉；因為全地都要充滿主嘅榮耀。故此，當人睇見盛行嘅邪惡，又聽見由污穢嘴唇所發出嘅言語之時，切勿灰心喪膽。當黑暗嘅權勢列陣攻擊上帝嘅子民；當撒但為住最後嗰場大爭戰而集結佢嘅軍勢，而佢嘅權勢似乎強大，幾乎叫人難以抵擋之時，對神聖榮耀嘅清晰異象，並那高高被舉起、且有應許之虹拱衛住嘅寶座，必帶來安慰、確據同平安。」Review and Herald, December 22, 1896.
“Upon the banks of the river Chebar, Ezekiel beheld a whirlwind seeming to come from the north, ‘a great cloud, and a fire infolding itself, and a brightness was about it, and out of the midst thereof as the color of amber.’ A number of wheels, intersecting one another, were moved by four living beings. High above all these ‘was the likeness of a throne, as the appearance of a sapphire stone: and upon the likeness of the throne was the likeness as the appearance of a man above upon it.’ ‘And there appeared in the cherubims the form of a man’s hand under their wings.’ Ezekiel 1:4, 26; 10:8. The wheels were so complicated in arrangement that at first sight they appeared to be in confusion; but they moved in perfect harmony. Heavenly beings, sustained and guided by the hand beneath the wings of the cherubim, were impelling these wheels; above them, upon the sapphire throne, was the Eternal One; and round about the throne a rainbow, the emblem of divine mercy.
「喺迦巴魯河邊，以西結見到一陣旋風，好似由北方而來，『有一朵大雲，與包裹住自己嘅火，周圍有光輝；從其中間顯出好似光亮嘅金精之色。』有若干輪子彼此相交，由四個活物推動。喺呢一切之上高高嘅地方，『有寶座嘅形像，看來好像藍寶石；喺寶座嘅形像以上，又有一個形像，看來好像人坐喺其上。』『喺基路伯中間，翅膀以下，顯出有人手嘅樣式。』以西結書 1:4, 26；10:8。嗰啲輪子嘅排列極其複雜，初看之下似乎雜亂無章；然而佢哋運行卻完全和諧。天上嘅眾生靈，靠住基路伯翅膀以下嗰隻手扶持同引導，推動呢啲輪子；喺佢哋以上，喺藍寶石寶座之上，乃係永恆者；而寶座四圍有虹，作為上帝憐憫嘅表徵。」
“As the wheel like complications were under the guidance of the hand beneath the wings of the cherubim, so the complicated play of human events is under divine control. Amidst the strife and tumult of nations, He that sitteth above the cherubim still guides the affairs of the earth.
「正如嗰啲輪狀交錯嘅構造，乃係受基路伯翅膀以下嗰隻手所引導；照樣，人間萬事錯綜複雜嘅演變，亦都係喺神聖嘅掌管之下。列國雖處於爭競與動亂之中，然而坐喺基路伯以上嗰一位，仍然引導住地上嘅事務。 」
“The history of nations that one after another have occupied their allotted time and place, unconsciously witnessing to the truth of which they themselves knew not the meaning, speaks to us. To every nation and to every individual of today God has assigned a place in His great plan. Today men and nations are being measured by the plummet in the hand of Him who makes no mistake. All are by their own choice deciding their destiny, and God is overruling all for the accomplishment of His purposes.
「列國嘅歷史，一國接一國，喺所分派畀佢哋嘅時期同地位上佔據其位，不自覺噉為嗰真理作見證，而嗰真理嘅意義，連佢哋自己都唔明白；呢一切都向我哋說話。對今日每一個國家同每一個人，上帝都喺祂偉大嘅計劃中為其指定咗一個位置。今日，人同列國正喺嗰位絕不出錯者手中嘅準繩之下被衡量。人人都藉住自己嘅選擇決定自己嘅命運，而上帝正統管萬有，為要成就祂嘅旨意。」
“The history which the great I AM has marked out in His word, uniting link after link in the prophetic chain, from eternity in the past to eternity in the future, tells us where we are today in the procession of the ages, and what may be expected in the time to come. All that prophecy has foretold as coming to pass, until the present time, has been traced on the pages of history, and we may be assured that all which is yet to come will be fulfilled in its order.” Education, 178.
「嗰位偉大嘅『我是』喺佢嘅聖言入面所標示出嚟嘅歷史，將預言鎖鏈上一環連一環結合起嚟，由過去嘅永恆直至將來嘅永恆，話畀我哋知我哋今日喺歷代進程之中所處何位，亦都話畀我哋知將來嘅時候可以有乜嘢預期。凡預言所預告必將成就、直到現今嘅一切事，都已經喺歷史嘅篇頁上留下其軌跡；我哋亦可以確信，凡尚未來到嘅一切，都必按其次序應驗。」《教育論》，178。