The warning message in the book of Ezekiel is the ‘sign of the siege.’ When the siege began, Ezekiel’s wife died and Ezekiel was commanded not to mourn her death. Her death, accompanied with his lack of mourning her death, symbolized the siege and the approaching destruction of Jerusalem. His actions and her death represent a warning sign, typifying a future warning sign set forth by Jesus, as the “abomination of desolation.”
《以西結書》入面嘅警告信息，就係「被圍困嘅預兆」。當圍困開始嗰陣，以西結嘅妻子死咗，而以西結受命唔可以為佢嘅死哀悼。佢嘅死，同埋佢對佢嘅死冇哀悼，一同象徵住圍困，同埋耶路撒冷將要臨近嘅毀滅。佢嘅行動同埋佢妻子嘅死，構成一個警告嘅記號，預表將來由耶穌所設立嘅警告記號，即係「那行毀壞可憎的」。
When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand). Matthew 24:15.
所以，你哋幾時見到嗰行毀壞可憎之物——就係但以理先知所講嘅——企喺聖地，（讀者務要會意。）馬太福音 24:15。
When the Roman standards were placed inside the precincts of the temple, Christians in Jerusalem were to flee the city. The two witnesses of the sign of Jerusalem’s destruction emphasize the seriousness of recognizing the ‘sign’ in advance of the siege, and inspiration further identifies that those two witnesses find their “more direct application” in the latter days. Speaking of Christ’s warning of Jerusalem’s destruction in connection with Ezekiel and John being in a temple vision, Sister White penned:
當羅馬軍旗被置於聖殿範圍之內時，耶路撒冷嘅基督徒就要逃離嗰座城。關於耶路撒冷毀滅之兆嘅兩位見證者，強調咗喺圍城之前辨認出呢個「兆頭」之嚴肅性；而靈感之言更進一步指出，呢兩位見證者喺末後嘅日子有其「更直接嘅應用」。論到基督對耶路撒冷毀滅所發出嘅警告，並將之同以西結同約翰身處聖殿異象聯繫起嚟，懷愛倫姊妹寫道：
“While these prophecies received a partial fulfillment at the destruction of Jerusalem, they have a more direct application to the last days.
「呢啲預言雖然喺耶路撒冷被毀之時得到咗部分應驗，然而佢哋更直接係應用於末後嘅日子。」
“We are standing on the threshold of great and solemn events. Prophecy is fast fulfilling. The Lord is at the door. There is soon to open before us a period of overwhelming interest to all living. The controversies of the past are to be revived; new controversies will arise. The scenes to be enacted in our world are not yet even dreamed of.” Testimonies, volume 5, 753.
「我哋正企喺重大而莊嚴之事件嘅門檻上。預言正迅速應驗。主已經到門前。喺我哋面前，將快要展開一段使一切活人都深感關切嘅時期。過去嘅爭論將要再度興起；新嘅爭論亦將出現。將要喺我哋呢個世界上演嘅景象，至今甚至仍未有人夢想到。」《證言》卷五，753。
In chapter four, Ezekiel was directed to act out a parable that was emphasizing the ‘sign of the siege.’ Ezekiel acted out a parable five times in his book which his brethren refused to see. Ezekiel spoke five times to his brethren and they refused to hear. His acted parables and messages illustrate a fivefold class of foolish virgins who refuse to receive the increase of ‘knowledge’ associated with his parables and words. Those words and parables were directly connected with the destruction of Jerusalem which has a “more direct application to the last days.”
喺第四章，以西結奉命以行動演出一個比喻，強調「圍困嘅記號」。以西結喺佢書中五次以行動演出比喻，佢嘅弟兄卻唔肯看見。以西結又五次向佢嘅弟兄說話，佢哋卻唔肯聽。佢所演出嘅比喻同信息，說明咗一個五重嘅愚拙童女等級；呢等人拒絕領受與佢嘅比喻同言語相關之「知識」嘅增長。嗰啲言語同比喻都係直接同耶路撒冷嘅毀滅相連，而此事「對末後日子有更直接嘅應用。」
Thou also, son of man, take thee a tile, and lay it before thee, and pourtray upon it the city, even Jerusalem: And lay siege against it, and build a fort against it, and cast a mount against it; set the camp also against it, and set battering rams against it round about. Moreover take thou unto thee an iron pan, and set it for a wall of iron between thee and the city: and set thy face against it, and it shall be besieged, and thou shalt lay siege against it. This shall be a sign to the house of Israel.
人子呀，你要攞一塊瓦片，擺喺你面前，將嗰城，就是耶路撒冷，畫喺其上；又要攻擊呢城，築壘攻佢，堆土成臺攻佢；又要安營圍住佢，四圍設撞城錘攻佢。你又要攞個鐵鏊，立喺你同嗰城中間，作為鐵牆；你要面向呢城，令佢被圍困，你亦要圍攻佢。呢事要作以色列家嘅預兆。
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. And, behold, I will lay bands upon thee, and thou shalt not turn thee from one side to another, till thou hast ended the days of thy siege. Ezekiel 4:1–8.
你亦要瞓喺左邊，以色列家嘅罪孽要擺喺其上；你瞓喺其上幾多日，就要擔當佢哋嘅罪孽幾多日。因為我已將佢哋罪孽嘅年數，按住日數加喺你身上，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，就要再瞓喺右邊，擔當猶大家嘅罪孽四十日；我定咗一日頂一年。所以你要向住耶路撒冷被圍困嘅事定睛而望，露出你嘅膀臂，向城說預言。看哪，我必用繩索捆綁你，叫你唔可以由呢邊轉到嗰邊，直到你滿咗你圍困嘅日子。以西結書 4:1–8。
Sign
記號
The word “sign” is located nine times in the book of Ezekiel. In chapter four, the siege of Jerusalem is the “sign” to the house of Israel. In chapter twelve, Ezekiel is again a “sign” identifying the siege and destruction of Jerusalem.
「兆頭」呢個詞喺《以西結書》出現咗九次。喺第四章，耶路撒冷被圍困乃係向以色列家所顯明嘅「兆頭」。喺第十二章，以西結再次成為「兆頭」，指明耶路撒冷被圍困同埋被毀滅。
Son of man, thou dwellest in the midst of a rebellious house, which have eyes to see, and see not; they have ears to hear, and hear not: for they are a rebellious house. Therefore, thou son of man, prepare thee stuff for removing, and remove by day in their sight; and thou shalt remove from thy place to another place in their sight: it may be they will consider, though they be a rebellious house. Then shalt thou bring forth thy stuff by day in their sight, as stuff for removing: and thou shalt go forth at even in their sight, as they that go forth into captivity. Dig thou through the wall in their sight, and carry out thereby. In their sight shalt thou bear it upon thy shoulders, and carry it forth in the twilight: thou shalt cover thy face, that thou see not the ground: for I have set thee for a sign unto the house of Israel. Ezekiel 12:2–6.
人子啊，你住喺悖逆之家中間；佢哋有眼可以睇，卻睇唔見；有耳可以聽，卻聽唔到；因為佢哋係悖逆之家。所以，人子啊，你要為自己預備遷徙所用之物，並要喺佢哋眼前，日間遷移出去；你要喺佢哋眼前，由你嘅地方遷到另一個地方；或者佢哋會留意，雖然佢哋係悖逆之家。到時，你要喺佢哋眼前，日間攞出你嘅行裝，好似遷徙所用之物一樣；到黃昏，你要喺佢哋眼前出去，好似被擄出去嘅人一樣。你要喺佢哋眼前挖穿牆壁，從嗰度將物件搬出去。你要喺佢哋眼前將物件擔喺肩頭上，喺黃昏時分搬出去；你要遮住你嘅臉，免得你睇見地面；因為我已經立咗你作以色列家嘅預兆。以西結書 12:2–6。
When the rebellious house saw the acted-out parable, they knew not what it meant, so they asked Ezekiel to explain.
當嗰個悖逆之家見到呢個以行動表達出嚟嘅比喻之時，佢哋唔明白其中所指為何，於是就求以西結向佢哋講解。
Son of man, hath not the house of Israel, the rebellious house, said unto thee, What doest thou? Say thou unto them, Thus saith the Lord God; This burden concerneth the prince in Jerusalem, and all the house of Israel that are among them. Say, I am your sign: like as I have done, so shall it be done unto them: they shall remove and go into captivity. Ezekiel 12:9–11.
人子啊，以色列家，即係嗰悖逆之家，豈唔係對你講過：「你做乜嘢呀？」你要對佢哋講：「主耶和華如此說：呢個默示係關乎耶路撒冷嘅君王，同埋喺佢哋中間嘅以色列全家。」你要講：「我係你哋嘅預兆；我點樣行咗，事情亦必照樣臨到佢哋：佢哋必被遷徙，被擄去。」以西結書 12:9–11。
The siege of Jerusalem is a sign for God’s people in the latter days.
耶路撒冷被圍困，乃係末後日子上帝子民嘅一個預兆。
“Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12....
「每一位古代先知所講說嘅，與其話係為佢哋自己嘅時代，不如話更係為我哋嘅時代；所以，佢哋嘅預言乃係對我哋仍然有效。『佢哋遭遇呢一切事，都要作為鑑戒；並且寫在經上，正是警戒我哋呢末世嘅人。』哥林多前書 10:11。『佢哋得了啟示，知道佢哋所傳講嘅一切事，不是為自己，乃是為你哋；那些靠着從天上差來嘅聖靈傳福音給你哋嘅人，現今已將呢些事報給你哋；呢些事，連天使也切願察看。』彼得前書 1:12……」
“The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.
《聖經》已經將佢嘅寶藏為呢末後一代積聚起來，並且結集於一處。舊約歷史中一切重大嘅事件同莊嚴嘅作為，都已經喺呢末後嘅日子於教會之中重演，並且仍然不斷重演。—《信息選粹》卷三，338、339。
This Same Day
就係呢一日
Ezekiel in the acted parable of the ‘siege and destruction of Jerusalem’ is a sign for God’s people in the latter days.
以西結喺呢個關於「耶路撒冷被圍困同毀滅」嘅行動比喻之中，乃係神末後日子子民嘅一個預兆。
Again in the ninth year, in the tenth month, in the tenth day of the month, the word of the Lord came unto me, saying, Son of man, write thee the name of the day, even of this same day: the king of Babylon set himself against Jerusalem this same day.
又喺第九年十月初十日，耶和華嘅話臨到我，話：「人子啊，你要記下呢一日嘅名，就係呢同一日；巴比倫王正正喺呢同一日進攻耶路撒冷。」
And utter a parable unto the rebellious house, and say unto them, Thus saith the Lord God; Set on a pot, set it on, and also pour water into it: Gather the pieces thereof into it, even every good piece, the thigh, and the shoulder; fill it with the choice bones. Take the choice of the flock, and burn also the bones under it, and make it boil well, and let them seethe the bones of it therein. Wherefore thus saith the Lord God; Woe to the bloody city, to the pot whose scum is therein, and whose scum is not gone out of it! bring it out piece by piece; let no lot fall upon it. For her blood is in the midst of her; she set it upon the top of a rock; she poured it not upon the ground, to cover it with dust; That it might cause fury to come up to take vengeance; I have set her blood upon the top of a rock, that it should not be covered.
你要向呢個悖逆之家講一個比喻，對佢哋話：主耶和華如此說：把鍋放上，放上鍋，也把水倒喺其中；將肉塊聚集入去，就係各樣好嘅肉塊，大腿同肩頭；用上好嘅骨頭裝滿其中。取羊群中最上好嘅，也把柴堆喺鍋底下焚燒，使鍋大大滾沸，連其中嘅骨頭也要煮在其內。 所以主耶和華如此說：有禍了，這流人血的城，這鍋中有鏽垢，且鏽垢未曾除去的鍋！要一塊一塊將其中之物取出來；不可為它拈鬮。因為她的血在她中間；她把血倒在光禿的磐石頂上，並沒有倒在地上，用塵土遮蓋；為要使忿怒發作，以施行報應；我已將她的血放在光禿的磐石頂上，使其不得遮蓋。
Therefore thus saith the Lord God; Woe to the bloody city! I will even make the pile for fire great. Heap on wood, kindle the fire, consume the flesh, and spice it well, and let the bones be burned. Then set it empty upon the coals thereof, that the brass of it may be hot, and may burn, and that the filthiness of it may be molten in it, that the scum of it may be consumed. She hath wearied herself with lies, and her great scum went not forth out of her: her scum shall be in the fire. In thy filthiness is lewdness: because I have purged thee, and thou wast not purged, thou shalt not be purged from thy filthiness any more, till I have caused my fury to rest upon thee. I the Lord have spoken it: it shall come to pass, and I will do it; I will not go back, neither will I spare, neither will I repent; according to thy ways, and according to thy doings, shall they judge thee, saith the Lord God.
所以主耶和華如此說：禍哉，呢座流人血嘅城！我必使柴堆增大，以供焚燒。你要堆上柴，點着火，煮爛肉，把香料調勻，又叫骨頭燒着。然後將鍋倒空，擺喺炭火之上，使鍋嘅銅燒熱，甚至燒紅，叫其中嘅污穢鎔化，鍋中嘅渣滓都被燒盡。她因虛謊使自己困乏；她厚重嘅渣滓仍未從她裏面除去：她嘅渣滓必要留喺火中。你嘅污穢之中有淫行；因為我潔淨你，你卻未曾得潔淨，所以你必不再從你嘅污穢中得潔淨，直至我使我嘅烈怒向你止息。我耶和華已經說了：這事必然成就，我必如此行；我必不轉意，也不顧惜，也不後悔；人必按你嘅行徑，照你所作嘅審判你。這是主耶和華說的。
Also the word of the Lord came unto me, saying, Son of man, behold, I take away from thee the desire of thine eyes with a stroke: yet neither shalt thou mourn nor weep, neither shall thy tears run down. Forbear to cry, make no mourning for the dead, bind the tire of thine head upon thee, and put on thy shoes upon thy feet, and cover not thy lips, and eat not the bread of men. So I spake unto the people in the morning: and at even my wife died; and I did in the morning as I was commanded. And the people said unto me, Wilt thou not tell us what these things are to us, that thou doest so?
耶和華嘅話又臨到我，話：「人子啊，看哪，我要一擊奪去你眼中所愛嘅；但你唔可悲哀，唔可哭泣，眼淚也不可流落。只可暗暗歎息，不可為死人舉哀；頭上要束上裹頭巾，腳上要着鞋，不可遮掩嘴唇，也不可食人所送嘅餅。」於是我朝早向百姓說話；到咗晚上，我妻子就死咗。第二朝，我就照所吩咐我嘅去行。百姓問我：「你這樣行，唔話畀我哋知這些事與我哋有乜關係嗎？」
Then I answered them, The word of the Lord came unto me, saying, Speak unto the house of Israel, Thus saith the Lord God; Behold, I will profane my sanctuary, the excellency of your strength, the desire of your eyes, and that which your soul pitieth; and your sons and your daughters whom ye have left shall fall by the sword. And ye shall do as I have done: ye shall not cover your lips, nor eat the bread of men. And your tires shall be upon your heads, and your shoes upon your feet: ye shall not mourn nor weep; but ye shall pine away for your iniquities, and mourn one toward another. Thus Ezekiel is unto you a sign: according to all that he hath done shall ye do: and when this cometh, ye shall know that I am the Lord God. Ezekiel 24:1–24.
我就回答佢哋話：「耶和華嘅話臨到我，話：你要對以色列家講，主耶和華如此說：看哪，我必使我嘅聖所被褻瀆；呢聖所本係你哋能力所誇耀嘅榮美、你哋眼目所戀慕嘅、你哋心裏所憐惜嘅；而你哋所留下嘅兒女，必倒喺刀下。你哋必照我所行嘅去行：唔可以掩住嘴唇，亦唔可以食人所送嘅餅。你哋嘅裹頭巾要戴喺頭上，鞋要穿喺腳上；唔可以哀哭流淚，卻要因你哋嘅罪孽而漸漸消瘦，彼此悲歎。咁樣，以西結就作你哋嘅預兆：凡佢所行嘅，你哋都要照樣去行；到者事臨到嘅時候，你哋就知道我係主耶和華。」以西結書 24:1–24。
Ezekiel is a sign who identifies the beginning siege and the ending destruction of Jerusalem, and thereafter; the captivity of the members of the Laodicean Seventh-day Adventist church.
以西結係一個預兆，指出耶路撒冷受圍困之開始，及其最終被毀滅；其後，老底嘉之基督復臨安息日會教會成員被擄。
“When Christ looked down from the crest of Olivet, He saw this state of things existing in every church. The warnings come down to all that are following in the tread of the people of Jerusalem, who had such great light. This people is before us as a warning. By rejecting God’s warnings in this our day, men are repeating the sin of Jerusalem. The Lord sees what the human agent does not see and will not see—the outcome of all the human devising in Battle Creek. He has done all that a God could do. He has flashed light before the eyes of the people, that their sins might not reach the boundary where repentance cannot be felt. But by a long process of departure from just and righteous principles, men have placed themselves where light and truth, justice and mercy, are not discerned. This course has become part of their very nature.” Testimonies, volume 8, 68.
「當基督由橄欖山頂俯視之時，祂看見每一間教會都存在着呢種景況。呢啲警告臨到一切跟隨耶路撒冷百姓腳蹤嘅人；佢哋曾領受極大嘅亮光。呢班百姓擺喺我哋面前，作為鑑戒。喺我哋呢個時代，人若拒絕上帝嘅警告，就係重複緊耶路撒冷嘅罪。主看見人嘅代理所睇唔見、亦唔肯睇見嘅事——就係巴特爾克里克一切人為籌劃嘅結局。祂已經做咗一切一位上帝所能做嘅事。祂曾將亮光閃照喺百姓眼前，免得佢哋嘅罪達到一個界限，以致再不能感受到悔改。但係，經過長久偏離公正同公義原則嘅過程，人已經將自己置於一個地步，以致唔能分辨亮光同真理、公義同憐憫。呢條道路已經成為佢哋本性嘅一部分。」《證言》卷八，68。
Two Witnesses of Alpha and Omega
阿爾法與俄梅戛嘅兩位見證人
Ezekiel had been supernaturally made dumb, and he was informed when Jerusalem fell, he would again be able to speak, and that he would then be a ‘sign.’ Ezekiel’s lack of mourning his wife’s death marked the alpha sign at the beginning of the siege, and Ezekiel’s mouth being opened when Jerusalem fell was the omega sign. The siege unto the destruction is marked by a sign in the beginning and ending. Within the same illustration, a second witness to an alpha and omega sign is represented as the death of the “desire of Ezekiel’s eyes” as the alpha and the death of the people’s “desire of eyes” is the omega sign of the period. The period of one and a half years bears two witnesses of an alpha and an omega. The death of Ezekiel’s wife represented the captivity and trampling down of the host, and the omega death of Jerusalem represented the trampling down of the sanctuary.
以西結曾經由超自然嘅作為變成啞口；並且佢曾被告知，當耶路撒冷陷落之時，佢必再次能夠說話，並且到嗰時，佢就要成為一個「預兆」。以西結喺妻子死時並無哀悼，呢件事標誌住圍城開始之初嘅阿拉法預兆；而當耶路撒冷陷落時，以西結開口說話，就係俄梅加預兆。由圍困直到毀滅，呢段時期喺起始同終結都各有一個預兆作為標記。喺同一個表徵之內，另有第二個關於阿拉法同俄梅加預兆嘅見證：以西結「眼目所喜愛的」之死，乃係阿拉法；而百姓「眼目所喜愛的」之死，則係呢段時期嘅俄梅加預兆。呢一年半嘅時期，帶有阿拉法同俄梅加嘅兩個見證。以西結妻子之死，表徵住軍旅被擄同被踐踏；而耶路撒冷作為俄梅加之死，則表徵聖所被踐踏。
Thus Ezekiel is unto you a sign: according to all that he hath done shall ye do: and when this cometh, ye shall know that I am the Lord God. Also, thou son of man, shall it not be in the day when I take from them their strength, the joy of their glory, the desire of their eyes, and that whereupon they set their minds, their sons and their daughters, That he that escapeth in that day shall come unto thee, to cause thee to hear it with thine ears? In that day shall thy mouth be opened to him which is escaped, and thou shalt speak, and be no more dumb: and thou shalt be a sign unto them; and they shall know that I am the Lord. Ezekiel 24:24–27.
咁樣，以西結就作你哋嘅預兆；凡佢所行嘅，你哋都要照樣行。到呢事臨到嘅時候，你哋就知道我係主耶和華。人子啊，到我從佢哋中間奪去佢哋嘅能力、佢哋榮耀所喜樂嘅、佢哋眼目所戀慕嘅，同埋佢哋心裏所掛念嘅——就係佢哋嘅兒子同女兒——嗰日，豈唔係有逃脫嘅人嚟到你呢度，使你親耳聽見呢事嗎？到嗰日，你嘅口必向嗰逃脫嘅人開啟，你必說話，不再啞口；你亦要作佢哋嘅預兆，佢哋就知道我係耶和華。以西結書 24:24–27。
Six Deaths
六種死亡
The death of Ezekiel’s wife marks the beginning of the siege and the death of Jerusalem, who is prophetically Christ’s bride, and illustrates the soon-coming Sunday law, which is preceded by a period represented by the siege. The period of the siege and the destruction are two distinct, though directly connected waymarks. The siege is a period of time, and the destruction is a point in time. The destruction is the Sunday law that is preceded by the period of the formation of the image of the beast. The period of the image of the beast concludes with the mark of the beast. When Jesus identified the sign of the destruction of Jerusalem in Matthew twenty-four, He also referenced the days of Noah.
以西結妻子之死，標誌住圍城嘅開始，同埋耶路撒冷之死；喺預言表號上，耶路撒冷乃係基督嘅新婦，並且說明嗰條快將來到嘅星期日法令；而呢條法令之前，有一段由圍城所表徵嘅時期。圍城嘅時期同毀滅乃係兩個各自分明、卻又直接相連嘅路標。圍城係一段時期，而毀滅則係一個時間點。毀滅就係星期日法令；而喺此之前，乃有獸像形成嘅時期。獸像嘅時期，以獸印作結。當耶穌喺《馬太福音》二十四章指出耶路撒冷被毀滅嘅預兆之時，祂亦都提到挪亞嘅日子。
But as the days of Noe were, so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, And knew not until the flood came, and took them all away; so shall also the coming of the Son of man be. Matthew 24:37–39.
挪亞嘅日子點樣，人子降臨嘅時候亦都要點樣。因為洪水以前嗰啲日子，人照常食、照常飲、娶妻嫁女，直到挪亞入方舟嗰日；到洪水嚟到，把佢哋全部沖去，佢哋先至知道；人子降臨亦都要係咁樣。馬太福音 24:37–39。
In the days of Noah, the door of probation was closed, thus typifying the soon-coming Sunday law, that is also typified by the door closing on October 22, 1844. The period from the Exeter camp meeting of August 12–17 in 1844, represents a prophetic period that leads to a closed door.
喺挪亞嘅日子，恩典時期嘅門被關上；呢件事乃係預表將要迅速來到嘅星期日法令，而後者亦由1844年10月22日關門一事所預表。由1844年8月12日至17日埃克塞特營會開始嘅時期，乃代表一段引向關門嘅預言時期。
In the days of Noah, Noah represented the third angel and the third angel arrived at the closed door of October 22, 1844. In the days of Noah, which according to Jesus would be as “the coming of the Son of man,” the three angels of Revelation fourteen led to the closed door. William Miller represented the first angel’s message, and was typified by Enoch in the days of Noah. Jude identifies Enoch’s message as a parallel to Miller’s message.
喺挪亞嘅日子，挪亞代表第三位天使；而第三位天使喺1844年10月22日到達咗關閉嘅門。喺挪亞嘅日子，正如耶穌所講，乃係「人子降臨」嘅樣式；《啟示錄》第十四章嘅三位天使引領人去到嗰道關閉嘅門。威廉・米勒代表第一位天使嘅信息，並喺挪亞嘅日子由以諾所預表。《猶大書》指出，以諾嘅信息乃係同米勒嘅信息相對應。
And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousands of his saints, To execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him. Jude 1:14, 15.
亞當嘅第七代以諾，亦曾指住呢啲人講預言，話：「睇哪，主帶住佢千千萬萬嘅聖者降臨，為要審判眾人，又要叫其中一切不敬虔嘅人，因佢哋一切以不敬虔所行嘅不敬虔行為，並因不敬虔嘅罪人敵擋佢所講一切剛愎嘅話，都被定罪。」猶大書 1:14, 15.
Miller’s first angel’s message announced the “judgment” as typified by Enoch’s message. Enoch’s beginning is marked as being the “seventh from Adam.” Miller’s message began and ended with the arrival of the “seven times” against the northern kingdom and forty-six years later the third angel arrived on October 22, 1844 when the “seven times” against the southern kingdom was fulfilled. Both Enoch and Miller, who were messengers of the judgment hour, began with the number seven being identified. The period that began with Enoch, the seventh ended with seven days that the animals entered the ark until the door was supernaturally closed. Jesus always illustrates the end with the beginning.
米勒所傳嘅第一位天使信息，宣告咗嗰個以以諾嘅信息作預表嘅「審判」。以諾嘅起頭，被標明為「亞當嘅第七代」。米勒嘅信息，乃係隨住臨到北國嘅「七次」來到而開始，亦隨之而結束；而喺四十六年之後，第三位天使喺1844年10月22日來到，嗰時臨到南國嘅「七次」已經應驗。以諾同米勒，二者都係審判時辰嘅使者，佢哋嘅開始都係以「七」呢個數字被指明。由以諾開始嘅時期，終結於七日——嗰七日之內，走獸進入方舟，直到個門被超自然地關上。耶穌時常以起頭說明末後。
Enoch begat Methuselah, who in turn begat Lamech. Lamech and Methuselah represent the second angel's message and also the message of the midnight cry. The midnight cry progressed unto the closed door, and is thus represented by Methuselah who died the year of the flood. Lamech represented the second angel’s message, and Lamech died five years before the flood. The five years from the death of Lamech unto the death of Methuselah when the door closed, typified the death of Ezekiel’s bride marking the beginning of the period that led to the death of Christ’s bride represented by Methuselah.
以諾生瑪土撒拉；瑪土撒拉又生拉麥。拉麥同瑪土撒拉表徵第二位天使的信息，亦表徵半夜呼喊的信息。半夜呼喊一直推進，直到恩門關閉；因此，佢由瑪土撒拉所表徵，因為瑪土撒拉死於洪水之年。拉麥表徵第二位天使的信息，而拉麥喺洪水之前五年去世。由拉麥之死直到瑪土撒拉之死、即恩門關閉之時，呢五年預表以西結妻子之死，作為嗰段時期嘅開端；而嗰段時期最終導向基督新婦之死，基督嘅新婦乃由瑪土撒拉所表徵。
Enoch typified the first angel that arrived in 1798, Lamech typified the second angel that arrived on April 19, 1844 and Methuselah typified the midnight cry from Exeter unto the closed door of October 22, 1844, that was typified by Noah. The five years from the death of Lamech unto the death of Methuselah typified the year and a half from 587 BC unto 586 BC. Those five years from Lamech to Methuselah typify five years from 1448 unto 1453.
以諾預表於1798年到來嘅第一位天使；拉麥預表於1844年4月19日到來嘅第二位天使；瑪土撒拉預表由埃克塞特直到1844年10月22日關門之時嘅半夜呼聲，而呢關門乃係由挪亞所預表。由拉麥之死直到瑪土撒拉之死嗰五年，預表由公元前587年直到公元前586年嗰一年半。由拉麥到瑪土撒拉嗰五年，亦預表由1448年直到1453年嘅五年。
On October 31, 1448, John Palaiologos died and his brother, Constantine the eleventh, (the last Constantine) sought permission to ascend the throne of eastern Rome from the Islamic Turkish power. His submission on July 27, 1299, fulfilled the second one hundred and fifty years of Revelation nine set forth in verse ten. Five years after John Palaiologos death, his brother Constantine the eleventh died upon the walls of Constantinople as Mehmed II conquered the Byzantine empire of eastern Rome. Mehmed is the Turkish derivation of Mohammed, so the death of the first Mohammed in 632, which began the first one hundred and fifty year prophecy of Revelation nine, (located in verse five), and which ended with the death of the last Constantine at the hands of ‘Mohammed the second’ eight hundred and twenty-one years later. Five years before his death Mohammed had predicted the demise of Rome and it was accomplished by the Turk named Mohammed the second.
喺1448年10月31日，約翰．巴列奧略古斯逝世，而佢嘅兄弟君士坦丁十一世（最後一位君士坦丁）向伊斯蘭土耳其勢力求准登上東羅馬嘅皇位。佢喺1299年7月27日嘅降服，應驗咗《啟示錄》第九章第十節所載第二個一百五十年。喺約翰．巴列奧略古斯死後五年，佢嘅兄弟君士坦丁十一世喺君士坦丁堡城牆之上戰死，當時穆罕默德二世征服咗東羅馬嘅拜占庭帝國。Mehmed乃Mohammed之土耳其語變體，因此，第一位Mohammed於632年之死，開始咗《啟示錄》第九章第一個一百五十年嘅預言（載於第五節）；而八百二十一年之後，最後一位君士坦丁死於「第二位Mohammed」之手，呢預言亦告終結。喺Mohammed死前五年，佢曾預言羅馬嘅滅亡；而此事果然藉住名叫第二位Mohammed嘅土耳其人得以成就。
Constantine the last, the eleventh, died in the battle of Constantinople, thus identifying five years from the death of his brother John to his death. Those five years were typified by the five years from the death of Lamech, the son, unto the death of Methuselah, the father, five years later when the door closed upon the ark. Thus, the death of Ezekiel’s bride was typified by the death of Lamech, and together they provide witness to the death of John Palaiologos in 1448. The subsequent death of Methuselah aligns with the death of Christ’s bride and the destruction of Jerusalem in 586 BC, and together they align with the death of Constantine the eleventh.
最後一位君士坦丁，即第十一位，死於君士坦丁堡之戰，因此指明由其兄約翰之死至其本人之死，共有五年。呢五年，乃由拉麥個仔之死，直到五年之後其父瑪土撒拉之死、方舟之門關閉嗰五年所預表。故此，以西結新婦之死，乃由拉麥之死所預表；二者一同為約翰・巴列奧略於1448年之死作見證。其後瑪土撒拉之死，則對應基督新婦之死以及主前586年耶路撒冷之毀滅；而二者一同又對應君士坦丁十一世之死。
The three witnesses of a prophetic period that begins and ends with a death, illustrate the period of the formation of the image of the beast that concludes with the mark of the beast, and it aligns with the proclamation of the midnight cry in Millerite history and the formation of the image of the beast that concludes with the mark of the beast in our current history. When the mark of the beast is fulfilled at the soon-coming Sunday law, the prophetic “speaking” arrives in agreement with Ezekiel being able to “speak” upon his own volition when Jerusalem was destroyed.
一段以死亡開始、亦以死亡結束之預言時期嘅三個見證，說明咗獸像形成之時期，而此時期乃以獸之印記作結；並且，佢與米勒派歷史中午夜呼聲嘅宣告，以及我哋現今歷史中獸像形成、並以獸之印記作結之過程，彼此相符。當獸之印記喺即將來臨嘅星期日法令之下應驗之時，預言上嘅「說話」便會臨到；正如耶路撒冷被毀之時，以西結得以按自己嘅意志「說話」一樣。
Speaking
說話
At the Sunday law, which is typified by the destruction of Jerusalem, the prophetic speaking of the United States is marked as the false prophet speaks as a dragon.
喺星期日法案之時——此事乃由耶路撒冷被毀所預表——美國喺預言中嘅發聲被標明為假先知所發，因其說話如龍。
And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. Revelation 13:11.
我又看見另一隻獸從地裏上來；佢有兩隻角，好似羊羔一樣，說話卻好像龍。啟示錄 13:11。
At the Sunday law, Balaam strikes his ass a third time, and the ass then speaks.
到咗星期日法令嗰時，巴蘭第三次擊打佢隻驢；其後，隻驢就開聲說話。
And the Lord opened the mouth of the ass, and she said unto Balaam, What have I done unto thee, that thou hast smitten me these three times? And Balaam said unto the ass, Because thou hast mocked me: I would there were a sword in mine hand, for now would I kill thee. And the ass said unto Balaam, Am not I thine ass, upon which thou hast ridden ever since I was thine unto this day? was I ever wont to do so unto thee? And he said, Nay. Numbers 22:28–30.
耶和華就開咗隻驢嘅口，佢就對巴蘭話：「我向你做錯咗乜嘢，你竟然打我呢三次？」巴蘭對隻驢話：「因為你戲弄我；但願我手中有把刀，依家我就殺咗你。」隻驢對巴蘭話：「我唔係你自己嘅驢咩？自從屬你以來，直到今日，你一直都騎我；我素常可曾咁樣待你呢？」佢話：「冇。」民數記 22:28–30
The false prophet speaks at the Sunday law and Islam also speaks at the Sunday law. Both are prophetically false prophets. At the Sunday law the ‘vision” of Habakkuk that tarried, speaks.
假先知喺星期日法令之時發聲，伊斯蘭亦都喺星期日法令之時發聲。兩者按預言而論，皆係假先知。到咗星期日法令之時，《哈巴谷書》嗰個曾經遲延嘅「異象」就發聲。
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.
因為呢個異象仲有一定嘅時候，到咗終局，佢必要發明，決不虛謊；雖然遲延，你總要等候；因為佢必然臨到，決不遲延。哈巴谷書 2:3。
Habakkuk is the true prophet who speaks in contrast with the false prophets. The ‘vision’ of Habakkuk speaks through the mouth of formerly dumb Ezekiel, whose mouth is then opened. The promise of being God’s mouth was given to Jeremiah.
哈巴谷乃係真正嘅先知，佢所講嘅說話同假先知相對。哈巴谷嘅「異象」藉住從前啞口嘅以西結之口發言，而其後佢嘅口就被開咗。作為神之口嘅應許，曾經賜畀耶利米。
Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. Jeremiah 15:18, 19.
「我嘅痛苦點解長久不息，我嘅創傷點解無法醫治，不肯痊癒呢？你對我豈可全然好似說謊嘅人，又好似乾涸失信嘅水呢？」所以耶和華如此說：「你若歸回，我就使你再歸，叫你站喺我面前；你若將寶貴嘅同卑賤嘅分別出嚟，你就必作我嘅口。佢哋必歸向你，你卻不可歸向佢哋。」耶利米書 15:18, 19
At the Sunday law, Zacharias's nine months of dumbness ended when he spoke and confirmed that his son’s name is to be John. Zacharias represented leadership who disbelieve the word of the third angel, and John represented the Elijah movement, the church that would usher in the Second Coming of Christ.
喺星期日法臨到之時，撒迦利亞九個月嘅啞口無言就此終止；當佢開口講話，並證實自己個仔嘅名要叫約翰嘅時候，事情就成就咗。撒迦利亞象徵嗰啲唔信第三位天使信息之道嘅領導層；而約翰則象徵以利亞運動，即係嗰將要迎接基督第二次降臨嘅教會。
And Zacharias said unto the angel, Whereby shall I know this? for I am an old man, and my wife well stricken in years. And the angel answering said unto him, I am Gabriel, that stand in the presence of God; and am sent to speak unto thee, and to shew thee these glad tidings. And, behold, thou shalt be dumb, and not able to speak, until the day that these things shall be performed, because thou believest not my words, which shall be fulfilled in their season.
撒迦利亞對天使說：「我憑着甚麼可以知道這事呢？因為我已經老了，我的妻子也年紀老邁。」天使回答他說：「我是加百列，侍立在神面前，奉差遣來對你說話，把這喜訊報給你。看哪，你必啞口，不能說話，直到這些事成就的日子；因為你不信我的話，這話到了時候必要應驗。」
And the people waited for Zacharias, and marvelled that he tarried so long in the temple. And when he came out, he could not speak unto them: and they perceived that he had seen a vision in the temple: for he beckoned unto them, and remained speechless. Luke 1:18–22.
百姓等候撒迦利亞，見佢喺殿裏面逗留咗咁耐，就覺得希奇。及至佢出嚟嘅時候，竟不能對佢哋講說話；佢哋就明白佢喺殿裏見咗異象。因為佢只向佢哋打手勢，仍然不能出聲。路加福音 1:18–22。
Zacharias was of the eighth course of priests.
撒迦利亞係屬於祭司第八班。
There was in the days of Herod, the king of Judaea, a certain priest named Zacharias, of the course of Abia: and his wife was of the daughters of Aaron, and her name was Elisabeth. And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless. And they had no child, because that Elisabeth was barren, and they both were now well stricken in years. And it came to pass, that while he executed the priest’s office before God in the order of his course, According to the custom of the priest’s office, his lot was to burn incense when he went into the temple of the Lord. And the whole multitude of the people were praying without at the time of incense. Luke 1:5–10.
當猶太王希律在位嘅日子，有一個祭司，名叫撒迦利亞，屬亞比雅班次；佢妻子亦都係亞倫嘅女兒，名叫以利沙伯。佢哋二人喺神面前都係義人，遵行主一切誡命同典章，無可指摘。只係冇孩子，因為以利沙伯不生育，而佢哋二人又都上咗年紀。當時，撒迦利亞按住班次次序喺神面前供祭司職分，照祭司職任嘅規矩，抽籤得咗入主殿燒香。燒香嘅時候，眾百姓都喺外面禱告。路加福音 1:5–10。
All the prophets represent the latter days, and Zacharias went into the temple, as did Ezekiel. He was of the eighth course of priests, marking a symbol of the eight souls on Noah’s ark that went from the old to the new world. Both he and his wife were blameless, but Zacharias would doubt the words of Gabriel. The Millerite movement began as Philadelphian's (blameless) but transitioned to Laodicean's in 1856. In the latter days, the message of the angel is the message of the third angel, and Gabriel’s message to Zacharias represents the third angel’s message and also the Elijah message, as represented by John the Baptist.
眾先知都係表徵末後日子；撒迦利亞進入聖殿，正如以西結一樣。佢屬於祭司第八班次，呢一點標誌住挪亞方舟上八個靈魂由舊世界進入新世界嘅象徵。佢同佢妻子二人都係無可指摘，然而撒迦利亞竟然疑惑加百列嘅說話。米勒派運動起初乃係非拉鐵非嘅（無可指摘），但到咗1856年，就轉變為老底嘉。喺末後日子，天使嘅信息就係第三位天使嘅信息；而加百列對撒迦利亞所傳嘅信息，乃係代表第三位天使嘅信息，同時亦係以利亞嘅信息，正如施洗約翰所表徵者一樣。
And there appeared unto him an angel of the Lord standing on the right side of the altar of incense. And when Zacharias saw him, he was troubled, and fear fell upon him. But the angel said unto him, Fear not, Zacharias: for thy prayer is heard; and thy wife Elisabeth shall bear thee a son, and thou shalt call his name John. And thou shalt have joy and gladness; and many shall rejoice at his birth. For he shall be great in the sight of the Lord, and shall drink neither wine nor strong drink; and he shall be filled with the Holy Ghost, even from his mother’s womb. And many of the children of Israel shall he turn to the Lord their God. And he shall go before him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord. And Zacharias said unto the angel, Whereby shall I know this? for I am an old man, and my wife well stricken in years. And the angel answering said unto him, I am Gabriel, that stand in the presence of God; and am sent to speak unto thee, and to shew thee these glad tidings. Luke 1:11–19.
有主嘅使者向佢顯現，企喺香壇右邊。撒迦利亞見到，就驚惶不安，恐懼臨到佢身上。天使對佢話：「撒迦利亞，唔好驚，因為你嘅祈求已經蒙垂聽；你妻子以利沙伯要為你生一個兒子，你要畀佢起名叫約翰。你必有歡喜快樂；佢出世嘅時候，必有許多人因佢而歡樂。因為佢喺主面前必為大，清酒濃酒都唔飲，從母腹裏就被聖靈充滿。佢要使以色列人中間有好多人回轉歸於主—佢哋嘅神。佢必有以利亞嘅心志能力，行喺主前，叫父親嘅心轉向兒女，叫悖逆嘅人轉從義人嘅智慧，又為主預備合用嘅百姓。」撒迦利亞對天使話：「我憑着乜嘢可知道呢事呢？因為我已經老喇，我妻子亦都年紀老邁。」天使回答佢話：「我係加百列，侍立喺神面前，奉差而來對你說話，將呢好信息報畀你知。」路加福音 1:11–19。
Zacharias doubted that the message of the Elijah to come would be fulfilled.
撒迦利亞懷疑那將要來之以利亞嘅信息會得以應驗。
Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:5, 6.
看哪，耶和華大而可畏之日未到以前，我必差遣先知以利亞到你哋嗰度去。佢必使父親嘅心轉向兒女，兒女嘅心轉向父親，免得我嚟咒詛遍地。瑪拉基書 4:5, 6.
Sister White, in the context of Ezekiel’s sealing of chapter nine, identifies why the leadership of the Laodicean Seventh-day Adventist church were typified by Zacharias’ unbelief.
懷愛倫姊妹喺《以西結書》第九章蓋印嘅語境之中，指出點解老底嘉嘅基督復臨安息日會教會領導層，係由撒迦利亞嘅不信所預表。
“The class who do not feel grieved over their own spiritual declension, nor mourn over the sins of others, will be left without the seal of God. The Lord commissions His messengers, the men with slaughtering weapons in their hands: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: 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. Then they began at the ancient men which were before the house.’
嗰等人若然唔因自己靈性嘅衰退而憂傷，又唔為別人嘅罪哀慟，就必被撇低，得唔着上帝嘅印。主吩咐祂嘅使者，即係手執殺戮兵器嘅人，話：「你哋要跟住佢行過全城去擊殺；你哋嘅眼唔好顧惜，亦唔好憐憫：要將老少、處女、嬰孩同婦女，全然殺盡；但凡身上有記號嘅人，你哋都唔可挨近；並且要從我嘅聖所起首。」於是佢哋就從殿前嘅長老開始。
“Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.” Testimonies, volume 5, 211.
「我哋喺呢度睇到，教會——主嘅聖所——乃係首先感受到上帝忿怒打擊嘅地方。嗰啲古老嘅人，就係上帝曾賜予大光、並且曾站喺守護人民屬靈利益崗位上嘅人，竟然背棄咗所託付俾佢哋嘅責任。佢哋取咗一種立場，以為我哋唔使再好似從前咁期待神蹟同上帝大能顯著嘅彰顯。時代已經改變咗。呢啲說話堅固咗佢哋嘅不信，於是佢哋話：主必不降福，也不降禍。祂太有憐憫，唔會以審判臨到祂嘅子民。於是，『平安穩妥』就成為嗰啲人嘅呼聲；而呢班人永遠都唔會再提高聲音如吹角，去向上帝嘅子民指出佢哋嘅過犯，向雅各家指出佢哋嘅罪惡。呢啲唔會吠嘅啞狗，正正就係承受被觸怒之上帝公義報應嘅人。男子、少女同幼童，都一同滅亡。」《證言》卷五，211頁。
Zacharias doubted the message of the third angel, which is the Elijah message that repeats the history of John the Baptist as well as the history of William Miller.
撒迦利亞懷疑第三位天使嘅信息；呢信息就係以利亞嘅信息，重述施洗約翰嘅歷史，同埋威廉·米勒嘅歷史。
Five Months
五個月
Elisabeth hid her pregnancy for five months.
以利沙伯將自己懷孕嘅事隱藏咗五個月。
And after those days his wife Elisabeth conceived, and hid herself five months, saying, Thus hath the Lord dealt with me in the days wherein he looked on me, to take away my reproach among men. And in the sixth month the angel Gabriel was sent from God unto a city of Galilee, named Nazareth. Luke 1:24–26.
呢啲日子之後，佢嘅妻子以利沙伯懷咗孕，就隱藏自己五個月，話：「主喺眷顧我嘅日子，向我咁樣施恩，要將我喺人中間嘅羞辱除去。」到咗第六個月，天使加百列奉神差遣，往加利利一座城去，名叫拿撒勒。路加福音 1:24–26
Zacharias was of the eighth course of priests, aligning with the circumcision of his son John on the eighth day, when Zacharias would again speak. He and his son John represent the eight souls who were on Noah’s ark, who were hid from the death brought by the flood waters for five months, or one hundred and fifty days. The one hundred and fifty days of the pregnancy and the flood waters align with the two periods of five months in Revelation nine.
撒迦利亞屬祭司第八班次，與他兒子約翰喺第八日受割禮相呼應；到嗰時，撒迦利亞又要開口說話。佢同佢兒子約翰，象徵挪亞方舟上嗰八個靈魂；佢哋被隱藏起來，免受洪水之水所帶來之死亡，歷時五個月，即一百五十日。呢一百五十日——即懷孕之期與洪水氾濫之期——乃對應《啟示錄》第九章中兩段五個月的時期。
Zacharias and his son John also represent when the seventh church of Laodicea transitions unto the eighth church of Philadelphia. From Zacharias’ service during the eighth course unto his son John’s circumcision of the eighth day represents a prophetic period with the number eighth identifying the beginning and the ending. Within that prophetic period there is a five-month period representing a period of hiding.
撒迦利亞同佢個仔約翰，亦都表徵第七個老底嘉教會轉變進入第八個非拉鐵非教會之時。由撒迦利亞喺第八班次供職，直到佢個仔約翰喺第八日受割禮，乃表徵一段先知性時期，其中數目「八」標示起始同終結。喺呢段先知性時期之內，有一段五個月嘅時期，表徵一段隱藏嘅時期。
The “speaking” of prophecy identifies the soon-coming Sunday law, so Zacharias speaks at the Sunday law, when his son is sealed, as represented by the act of circumcision. In that history, prior to the Sunday law when Zacharias speaks, at the end of five months, in the sixth month Mary visits Elisabeth and the Holy Spirit anoints Elisabeth, who as a woman represents the anointing of God’s church four months in advance of the soon-coming Sunday law.
預言嘅「發聲」指出嗰將要迅速臨到嘅星期日法案；因此，撒迦利亞係喺星期日法案臨到之時發言，當時佢個仔受咗印記，正如割禮呢一個行動所表明。喺嗰段歷史當中，喺星期日法案之前、即撒迦利亞發言之前，五個月期滿之後，去到第六個月，馬利亞探訪以利沙伯，而聖靈膏抹以利沙伯；以利沙伯作為一個婦人，乃係預表上帝嘅教會喺嗰將要迅速臨到嘅星期日法案之前四個月先受膏。
And Mary arose in those days, and went into the hill country with haste, into a city of Juda; And entered into the house of Zacharias, and saluted Elisabeth. And it came to pass, that, when Elisabeth heard the salutation of Mary, the babe leaped in her womb; and Elisabeth was filled with the Holy Ghost: And she spake out with a loud voice, and said, Blessed art thou among women, and blessed is the fruit of thy womb. And whence is this to me, that the mother of my Lord should come to me? For, lo, as soon as the voice of thy salutation sounded in mine ears, the babe leaped in my womb for joy. And blessed is she that believed: for there shall be a performance of those things which were told her from the Lord. Luke 1:39–45.
嗰啲日子，馬利亞起身，急忙往山地去，嚟到猶大嘅一座城；入咗撒迦利亞嘅屋，問候以利沙伯。以利沙伯一聽見馬利亞嘅問安，腹裏嘅胎就跳動；以利沙伯且被聖靈充滿，高聲喊着話：「你喺婦女中係有福嘅！你腹裏嘅果子亦係有福嘅！我主嘅母到我呢度來，呢事點解會臨到我呢？因為你問安嘅聲一入我耳，我腹裏嘅胎就歡喜跳動。嗰信主所對她講嘅話必要應驗嘅女子，係有福嘅！」路加福音 1:39–45
At the end of five months, Elisabeth spoke to Mary “with a loud voice,” praising Mary’s belief in Gabriel’s message, which in the latter days is the third angel’s message. Elisabeth’s husband Zacharias had disbelieved, but not Mary. Mary heard the message of Gabriel five months after Zacharias, so her belief in the third angel is marked as arriving after the hidden message of five month’s was revealed. The hidden message of five months in the latter days is the first five months of Revelation nine verse five. Mary represents the church of the latter days that accepts the third angel’s message, which includes a special unsealing of five months just before the speaking of the soon-coming Sunday law arrives roughly four months later.
五個月完咗嘅時候，以利沙伯就「大聲」對馬利亞講說話，稱讚馬利亞相信加百列所傳嘅信息；而呢個信息，喺末後日子就係第三位天使嘅信息。以利沙伯嘅丈夫撒迦利亞曾經唔信，但馬利亞冇唔信。馬利亞喺撒迦利亞之後五個月先聽見加百列嘅信息，所以佢對第三位天使嘅相信，就被標明為喺五個月呢個隱藏信息被揭示之後先至臨到。末後日子五個月嘅隱藏信息，就係《啟示錄》第九章第五節頭先嗰五個月。馬利亞代表末後日子接納第三位天使信息嘅教會；而呢個信息包括對五個月一個特別嘅開啟，就喺關於將要來臨之星期日法令嘅宣講來到之前不久，大約再過四個月左右。
At the waymarks of Mary’s visit the movement of the first and second angels, represented by Zacharias and Elisabeth connects with the movement of the third angel represented by Mary and Joseph. Zacharias represents an official from a church that disbelieved the third angel’s message and Joseph the carpenter, represents a movement represented by self-supporting work. Adventism ends as it began, and it began as a movement, not an organized church structure. The movement of the one hundred and forty-four thousand represented by Joseph, Mary and Christ are direct relatives of the Millerite movement represented by Zacharias, Elisabeth and John, and the disbelief of 1863 is represented by Zacharias. 1863 represents disbelief of the first and second angel’s messages and the movement of the third angel represents the faith of Mary.
喺馬利亞探訪嘅路標之上，由撒迦利亞同以利沙伯所代表之第一同第二位天使嘅運動，連接到由馬利亞同約瑟所代表之第三位天使嘅運動。撒迦利亞代表一個出自教會體制之官員，而嗰個教會並唔相信第三位天使嘅信息；木匠約瑟則代表一場以自養工作為表徵嘅運動。復臨信仰點樣開始，也必照樣結束；而佢起初乃係一場運動，並非一個有組織嘅教會架構。由約瑟、馬利亞同基督所代表之十四萬四千人嘅運動，乃係由撒迦利亞、以利沙伯同約翰所代表之米勒派運動嘅直系親屬；而一八六三年嘅不信，則由撒迦利亞所代表。一八六三年代表對第一同第二位天使信息之不信，而第三位天使嘅運動則代表馬利亞嘅信心。
“Angels were sent to aid the mighty angel from heaven, and I heard voices which seemed to sound everywhere, ‘Come out of her, My people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities.’ This message seemed to be an addition to the third message, joining it as the midnight cry joined the second angel’s message in 1844. The glory of God rested upon the patient, waiting saints, and they fearlessly gave the last solemn warning, proclaiming the fall of Babylon and calling upon God’s people to come out of her that they might escape her fearful doom.” Early Writings, 277.
「天使奉差遣去幫助那位從天而來的大力天使；我又聽見有聲音，彷彿響遍各處，說：『我嘅子民哪，你哋要從那城出來，免得與佢一同有分於佢嘅罪，亦免得受佢所受嘅災殃。因為佢嘅罪惡滔天；上帝已經記念佢嘅不義。』呢個信息，似乎係第三位天使信息嘅增補，正如一八四四年子夜嘅呼聲加入第二位天使信息一樣。上帝嘅榮光停留喺嗰啲忍耐等候嘅聖徒身上；佢哋毫無畏懼噉發出最後嚴肅嘅警告，宣告巴比倫嘅傾倒，並呼召上帝嘅子民從其中出來，好叫佢哋得以逃避佢可怕嘅厄運。」《早期著作》，277。
The joining together of two messages is represented by Mary visiting Elisabeth, and that point arrived when the hidden five months is revealed. That point is where two prophecies join and are proclaimed together. One was proclaimed by Elisabeth and the other by Mary. The joining of two messages identifies when the midnight cry joins the message of the second angel, and that occurred in Millerite history at the Exeter camp meeting.
兩個信息嘅結合，乃由馬利亞探訪以利沙伯所表徵；而嗰個時點，就係隱藏咗五個月之後被顯露出嚟嘅時候。嗰個時點，就係兩個預言彼此結合、並一同被宣告之處。一個係由以利沙伯宣告，另一個係由馬利亞宣告。兩個信息嘅結合，指出午夜呼聲喺幾時與第二位天使嘅信息結合；而呢件事喺米勒派嘅歷史當中，發生於埃克塞特營會。
After Elisabeth and then Mary gave their proclamations, “Mary abode with her about three months, and returned to her own house.” Luke 1:56. The sixty-six day period from Exeter unto October 22, 1844 is represented by those four months, which concluded at the soon-coming Sunday law, when Zacharias spoke. The four months represent the period of the proclamation of the message of the midnight cry, which arrives after the message of the five hidden months.
以利沙伯同埋馬利亞先後發出佢哋嘅宣告之後，「馬利亞同以利沙伯住咗約有三個月，就返到自己屋企去。」路加福音 1:56。由埃克塞特直到1844年10月22日嗰六十六日嘅時期，就由嗰四個月所預表；呢段時期喺快將來到嘅星期日法令之時結束，嗰時撒迦利亞開口說話。嗰四個月預表午夜呼聲信息宣告嘅時期；而呢個信息，係喺五個隱藏月份嘅信息之後來到。
The two messages in Millerite history were the first and second angels, and the first angel’s message was empowered by the fulfillment of a time prophecy that began with a period of five months, which was partially hidden until ten days before its fulfillment on August 11, 1840, as set forth by Josiah Litch. The empowerment of the second angel’s message was the correction of the incorrect prediction of 1843, that took place at the Exeter camp meeting, as set forth by Samuel Snow.
米勒派歷史之中嗰兩個信息，就係第一位同第二位天使嘅信息；而第一位天使嘅信息之所以得着能力，乃因一個時間預言嘅應驗；呢個預言由五個月嘅時期開始，而呢段時期一直有部分被隱藏，直到其喺1840年8月11日應驗之前十日，先由約西亞·李治所闡明。第二位天使信息得着能力，乃係對1843年錯誤預測嘅更正；呢個更正係喺埃克塞特營會之中發生，正如撒母耳·斯諾所陳明。
The proclamation of the twofold message of the midnight cry is represented as a short period before the door closed, which in the story of Noah opened up a five month period that concluded with the ark sitting atop mount Ararat. The period of the proclamation of the midnight cry comes after the unsealing of the hidden five months, which came ten days before August 11, 1840 and it also came after the Lord removed His hand from the figures He had covered upon the 1843 chart. The ten days of August 1 to 11, align with the sixty-six days of Exeter to October 22, 1844, and the twofold witness identifies that the unsealing of a hidden five months, accompanied with the correction of the incorrect proclamation that produced the first disappointment, and it occurs when Mary meets and greets Elisabeth in the sixth month.
宣告午夜呼聲之雙重信息，乃被表明為關門之前一段短暫時期；此事喺挪亞嘅故事裏，展開咗一段五個月嘅時期，並以方舟停喺亞拉臘山頂而告終。宣告午夜呼聲嘅時期，乃喺那隱藏之五個月被揭開之後；此事發生於1840年8月11日之前十日，亦係喺主將祂喺1843年圖表上所遮蓋之預表撤去祂手之後。8月1日至11日呢十日，與自埃克塞特至1844年10月22日之六十六日相對應；而雙重見證指出，隱藏之五個月被揭開，連同對那導致第一次失望之錯誤宣告嘅更正，乃係發生於馬利亞喺第六個月會見並問安以利沙伯之時。
At the Sunday law, the United States speaks as a dragon, the ass of Islam speaks, and the vision of Habakkuk speaks through the mouth of Jeremiah, Zacharias and Ezekiel. At the Sunday law Ezekiel is a sign, thus representing the ensign that is lifted up at the Sunday law. Two of the nine references of the word ‘sign’ in Ezekiel identify the “sabbaths” as the sign of the sanctification representing the combination of Divinity with humanity.
到咗星期日法令之時，美國好似龍咁發聲；伊斯蘭嘅驢發聲；哈巴谷嘅異象亦藉住耶利米、撒迦利亞同以西結嘅口發聲。到咗星期日法令之時，以西結乃係一個預兆，因而代表嗰面喺星期日法令之時被舉起嘅旌旗。喺以西結書之中，「預兆」一詞九處經文之中，有兩處指出「安息日」就係分別為聖嘅預兆，表徵神性與人性嘅結合。
But I wrought for my name’s sake, that it should not be polluted before the heathen, among whom they were, in whose sight I made myself known unto them, in bringing them forth out of the land of Egypt. Wherefore I caused them to go forth out of the land of Egypt, and brought them into the wilderness. And I gave them my statutes, and shewed them my judgments, which if a man do, he shall even live in them.
但我為我名嘅緣故而行事，免得我嘅名喺列國眼前、就係佢哋所住其中之民當中被褻瀆；我曾喺呢些民眼前向佢哋顯明自己，領佢哋出埃及地。所以我使佢哋出離埃及地，帶佢哋到曠野。我將我嘅律例賜畀佢哋，又將我嘅典章指示佢哋；人若遵行，就必因此存活。
Moreover also I gave them my sabbaths, to be a sign between me and them, that they might know that I am the Lord that sanctify them. But the house of Israel rebelled against me in the wilderness: they walked not in my statutes, and they despised my judgments, which if a man do, he shall even live in them; and my sabbaths they greatly polluted: then I said, I would pour out my fury upon them in the wilderness, to consume them. But I wrought for my name’s sake, that it should not be polluted before the heathen, in whose sight I brought them out. Yet also I lifted up my hand unto them in the wilderness, that I would not bring them into the land which I had given them, flowing with milk and honey, which is the glory of all lands; Because they despised my judgments, and walked not in my statutes, but polluted my sabbaths: for their heart went after their idols. Nevertheless mine eye spared them from destroying them, neither did I make an end of them in the wilderness. But I said unto their children in the wilderness, Walk ye not in the statutes of your fathers, neither observe their judgments, nor defile yourselves with their idols: I am the Lord your God; walk in my statutes, and keep my judgments, and do them; And hallow my sabbaths; and they shall be a sign between me and you, that ye may know that I am the Lord your God. Ezekiel 20:9–20.
並且我將我嘅安息日賜畀佢哋，作為我同佢哋之間嘅記號，好叫佢哋知道我係使佢哋成聖嘅耶和華。只是以色列家喺曠野悖逆我；唔遵行我嘅律例，厭棄我嘅典章——人若遵行，就必因此存活——又大大褻瀆我嘅安息日；於是我話，我要喺曠野將我嘅烈怒傾倒喺佢哋身上，滅絕佢哋。然而我卻為我名嘅緣故行事，免得我嘅名喺列國眼前被褻瀆；因為我曾喺列國眼前將佢哋領出來。我亦喺曠野向佢哋舉手起誓，必唔領佢哋進入我所賜畀佢哋嗰地，就是流奶與蜜之地，乃萬國中最榮美之地；因為佢哋厭棄我嘅典章，不遵行我嘅律例，反倒褻瀆我嘅安息日；因佢哋嘅心隨從自己嘅偶像。然而我嘅眼仍顧惜佢哋，唔忍滅絕佢哋，也冇喺曠野將佢哋滅盡。我喺曠野對佢哋嘅兒女講：你哋唔好遵行你哋祖先嘅律例，唔好謹守佢哋嘅典章，也唔好因佢哋嘅偶像玷污自己。我係耶和華你哋嘅神；你哋要遵行我嘅律例，謹守我嘅典章，並且遵行；又要守我嘅安息日為聖，使佢喺我同你哋之間作為記號，好叫你哋知道我係耶和華你哋嘅神。以西結書 20:9–20。
Ezekiel represents the ensign of the one hundred and forty-four thousand, and the sign of Divinity combined with humanity is the Lord’s “sabbaths.” Ezekiel is the sign at the beginning of the siege and he is the sign at the destruction of Jerusalem, when he is lifted up as an ensign. At the beginning of the siege, those who refuse to see and hear, who desecrate His “sabbaths”, are also a sign.
以西結表徵嗰十四萬四千人嘅旌旗，而神性與人性結合之記號，就係主嘅「安息日」。以西結喺圍困開始之時係一個記號；及至耶路撒冷遭毀滅之時，當佢被高舉成為旌旗，佢亦係嗰個記號。喺圍困開始之時，嗰啲拒絕看見同聽見、褻瀆祂嘅「安息日」嘅人，同樣都係一個記號。
Then came certain of the elders of Israel unto me, and sat before me. And the word of the Lord came unto me, saying, Son of man, these men have set up their idols in their heart, and put the stumblingblock of their iniquity before their face: should I be enquired of at all by them? Therefore speak unto them, and say unto them, Thus saith the Lord God; Every man of the house of Israel that setteth up his idols in his heart, and putteth the stumblingblock of his iniquity before his face, and cometh to the prophet; I the Lord will answer him that cometh according to the multitude of his idols; That I may take the house of Israel in their own heart, because they are all estranged from me through their idols.
於是有幾個以色列的長老到我呢度，坐喺我面前。耶和華嘅話臨到我，話：「人子啊，呢啲人將佢哋嘅偶像立喺心裏面，又將自己罪孽嘅絆腳石擺喺自己面前；我豈可任由佢哋求問我呢？所以你要對佢哋講，對佢哋話：主耶和華如此說：凡以色列家中嘅人，將自己嘅偶像立喺心裏面，又將自己罪孽嘅絆腳石擺喺自己面前，然後到先知嗰度去；我耶和華必按佢偶像眾多嘅情形回答嗰到我呢度來嘅人；好叫我喺以色列家自己嘅心裏面捉住佢哋，因為佢哋都因自己嘅偶像與我疏遠了。」
Therefore say unto the house of Israel, Thus saith the Lord God; Repent, and turn yourselves from your idols; and turn away your faces from all your abominations. For every one of the house of Israel, or of the stranger that sojourneth in Israel, which separateth himself from me, and setteth up his idols in his heart, and putteth the stumblingblock of his iniquity before his face, and cometh to a prophet to enquire of him concerning me; I the Lord will answer him by myself: And I will set my face against that man, and will make him a sign and a proverb, and I will cut him off from the midst of my people; and ye shall know that I am the Lord. And if the prophet be deceived when he hath spoken a thing, I the Lord have deceived that prophet, and I will stretch out my hand upon him, and will destroy him from the midst of my people Israel. And they shall bear the punishment of their iniquity: the punishment of the prophet shall be even as the punishment of him that seeketh unto him; That the house of Israel may go no more astray from me, neither be polluted any more with all their transgressions; but that they may be my people, and I may be their God, saith the Lord God. Ezekiel 14:1–11.
所以你要對以色列家說：主耶和華如此說：你哋要悔改，離開你哋嘅偶像，又要轉臉離開你哋一切可憎之事。因為凡屬以色列家嘅，或係喺以色列中寄居嘅外人，若離開我，將偶像立喺自己心裏，又將自己罪孽嘅絆腳石擺喺面前，然後去到先知面前，為自己嘅事求問我；我耶和華必親自回答佢。我必向嗰人變臉，令佢成為警戒同笑談，並且要將佢從我民中剪除；你哋就知道我係耶和華。倘若先知受迷惑而說出一句話，係我耶和華使嗰先知受迷惑；我必向佢伸手，將佢從我民以色列中滅絕。佢哋必擔當自己罪孽嘅刑罰：先知所受嘅刑罰，要同求問佢之人所受嘅刑罰一樣；好使以色列家不再偏離我，也不再因佢哋一切嘅過犯玷污自己，卻要作我嘅子民，我要作佢哋嘅神。這是主耶和華說的。以西結書 14:1–11。
At Nashville, those within the Laodicean Seventh-day Adventist church who disbelieved as did Zacharias; who had “taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days,” as represented by 1840 unto 1844 will be confronted by those outside of Adventism as to why they failed to give warning. They become the “sign” of the false peace and safety message, which marks the separation of the wise and foolish as represented by the two opposing tents at the Exeter camp meeting. They bear a “sign” of idolatry and rebellion, while Ezekiel bears the true prophetic warning message. At the end of the siege, when Jerusalem is destroyed, representing the Sunday law, the sign of rebellion is the mark of the beast and the sign of obedience is the seal of God.
喺Nashville，嗰啲身處老底嘉嘅基督復臨安息日會教會之內、卻如撒迦利亞一樣不信嘅人；即係嗰啲「採取咗一個立場，以為我哋毋須尋求神蹟，亦毋須期待上帝權能顯著嘅彰顯，好似從前嘅日子一樣」嘅人；正如1840年至1844年所預表嘅，將要被安息日會以外嘅人質問，點解佢哋冇發出警告。佢哋成為假平安穩妥信息嘅「記號」；呢個記號標示出智慧同愚拙之間嘅分別，正如Exeter營會中彼此對立嘅兩個帳棚所代表嘅一樣。佢哋帶有拜偶像同悖逆嘅「記號」，而以西結則帶住真實嘅先知警告信息。到圍困結束、耶路撒冷被毀之時——此乃代表星期日法——悖逆嘅記號就係獸嘅印記，而順服嘅記號就係上帝嘅印。
Probation is fully closed for Adventism at the Sunday law, and there is a sign of the righteous and the wicked that are there marked. The close of probation at the soon-coming Sunday law typifies the close of probation when Michael stands up, and there the sign of the death of the multitudes is represented by Gog and Magog.
喺星期日法令頒布之時，安息日復臨運動嘅恩門就完全關閉；並且喺嗰時，義人同惡人都有一個記號被標示出嚟。喺即將來臨嘅星期日法令之時所發生嘅恩門關閉，乃係預表米迦勒起來之時嘅恩門關閉；而喺嗰度，眾多群眾之死亡嘅記號，乃係由歌革同瑪各所表徵。
And the passengers that pass through the land, when any seeth a man’s bone, then shall he set up a sign by it, till the buriers have buried it in the valley of Hamongog. And also the name of the city shall be Hamonah. Thus shall they cleanse the land. Ezekiel 39:15, 16.
嗰啲經過嗰地嘅行路人，若有人見到人嘅骸骨，就要喺旁邊立一個記號，等到埋葬嘅人將佢葬喺哈們歌革谷入面。並且嗰城嘅名都要叫哈摩那。噉樣，佢哋就潔淨嗰地。以西結書 39:15, 16。
The sign of the covenant is identified in chapter thirty-seven of Ezekiel where the valley of dead bones is brought to life and the two sticks are joined. The bones are brought to life by a message of Islam, represented as the four winds, thus typifying August 11, 1840. The two sticks are combined into one, thus representing the joining of the message of the second angel with the message of the midnight cry. The bones are the empowerment of the first angel and the two sticks are the empowerment of the second angel. Thereafter God’s people are His latter day chosen covenant people, represented by John, as one hundred and forty-four thousand.
喺《以西結書》第三十七章，盟約嘅記號被指明出嚟；喺嗰度，滿谷嘅枯骨被帶到復生，而兩根木杖亦被連合為一。枯骨藉住一個伊斯蘭嘅信息，即由四風所表徵嘅，而得以復生；因此，呢件事預表一八四〇年八月十一日。兩根木杖合而為一，因此表明第二位天使嘅信息同半夜呼喊嘅信息聯合起嚟。枯骨乃係第一位天使得着能力嘅表徵，而兩根木杖乃係第二位天使得着能力嘅表徵。此後，上帝嘅子民就成為祂末後日子所揀選、立約嘅子民，由約翰所代表，即十四萬四千人。
Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. And the heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them for evermore. Ezekiel 37:26–28.
我又要與佢哋立平安之約；呢約要成為與佢哋所立永遠嘅約：我要安置佢哋，使佢哋增多，又要將我嘅聖所設立喺佢哋中間，直到永遠。 我嘅帳幕亦要與佢哋同在：係，我要作佢哋嘅神，佢哋要作我嘅子民。 列國就必知道我耶和華係使以色列成聖嘅，當我嘅聖所永遠設立喺佢哋中間嘅時候。 以西結書 37:26–28。
The combination of Divinity and humanity is represented in a variety of ways within God’s Word, and one illustration is when the “citadel of the soul” that is located within a human being's higher nature is attached to the citadel of God’s sanctuary. When the heavenly throne room that represents God’s citadel is joined with the citadel of a human being’s higher nature, God’s people are “sanctified” and He dwells “in the midst of them for evermore.”
喺上帝嘅聖言之中，神性與人性嘅結合以各種方式被表明；其中一個例證，就係當位於人較高本性之內、「靈魂嘅堡壘」與上帝聖所嘅堡壘相連之時。當象徵上帝堡壘嘅天上寶座內室，與人較高本性嘅堡壘結合之時，上帝嘅子民就被「分別為聖」，而祂亦「永遠住喺佢哋中間」。
After chapter thirty-seven Ezekiel sets forth the chapters thirty-eight and thirty-nine, where he addresses Gog and Magog as symbols of the confederacy of mankind who are outside of God’s chosen covenant people. In chapter forty, the covenant people of chapter thirty-seven are represented as a temple that fills the whole earth. Chapters thirty-eight to forty represent the rising up of God’s covenant people in the latter days, as represented by the numbers 38 and 40.
喺第三十七章之後，以西結陳明第三十八同第三十九章，喺呢兩章入面，佢論到歌革同瑪各，視之為全人類聯盟嘅象徵，即係嗰啲處於神所揀選立約之民以外嘅人。到第四十章，第三十七章所講嘅立約之民，就被表徵為一座充滿全地嘅殿宇。第三十八至第四十章表徵神立約之民喺末後日子嘅興起，正如三十八同四十呢兩個數字所表徵嘅一樣。
We will continue these things in the next article.
我哋將會喺下一篇文章繼續論述呢啲事。