We ended our last article touching on the three parallel lines of prophetic testimony represented by chapters eleven through twenty-two in Genesis, the first book of the Old Testament, Matthew the first book of the New Testament and Revelation the last book of both the New Testament and the Bible. The line of Genesis identifies the covenant with Abram, the line of Matthew identifies the covenant with the Christian church, with Peter as the symbol of the beginning and end of modern spiritual Israel. The middle verses of both lines identify the seal of God, with Abram, it was “circumcision,” and with Peter it was his name changing. The center verse of the line in Revelation is chapter seventeen, verse twelve.
我哋上一篇文章結束時，曾觸及先知性見證中三條並行嘅線索；呢三條線索分別由《舊約》第一卷《創世記》第十一章至第二十二章、《新約》第一卷《馬太福音》，以及《新約》同整本《聖經》最後一卷《啟示錄》所代表。《創世記》呢條線指出與亞伯蘭所立嘅約；《馬太福音》呢條線指出與基督徒教會所立嘅約，而彼得則作為現代屬靈以色列開始同終結嘅象徵。兩條線中間嘅經文都指出上帝嘅印記；對亞伯蘭而言，呢印記係「割禮」；對彼得而言，則係佢名字嘅更改。《啟示錄》呢條線嘅中心經文，係第十七章第十二節。
And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. Revelation 17:12.
你所看見的那十角就是十王；佢哋仲未得國，但要同獸一時之間受權柄，與王一樣。啟示錄 17:12
Genesis and Matthew identify the marriage of Divinity with humanity, and Revelation identifies the marriage of the beast and the dragon at the Sunday law. All three lines point to the Sunday law where one class manifests the mark of the beast and the other the seal of God. The counterfeit of the beast and dragon in verse twelve is the omega mention of Nimrod’s tower in Genesis eleven. There the counterfeit covenant religion met its judgment, and in Revelation seventeen the whore–who is Babylon the great–is judged. Nimrod is the alpha to the Vatican’s omega, and for this reason the papacy is Babylon the great, the omega to Nimrod’s Babel the alpha.
《創世記》同《馬太福音》指出神性與人性嘅婚配，而《啟示錄》就指出獸與龍喺星期日法案之時嘅婚配。呢三條線都指向星期日法案；喺嗰時，一類人顯明獸嘅印記，另一類人則顯明上帝嘅印。第十二節入面獸同龍嘅冒牌，乃係《創世記》第十一章所提寧錄巴別塔之奧米加式嘅提及。喺嗰度，冒牌聖約宗教遭遇審判；而喺《啟示錄》第十七章，淫婦——即大巴比倫——亦都受審判。寧錄係梵蒂岡之奧米加所對應嘅阿爾法；正因如此，教皇制就係大巴比倫，係對應寧錄之巴別、作為阿爾法嘅奧米加。
Of note in these three middle verses is that the testimony contained in each middle point of the line is actually three verses.
尤其值得注意嘅係，喺呢三節中間嘅經文入面，線上每一個中間點所包含嘅見證，實際上都係由三節經文構成。
This is my covenant, which ye shall keep, between me and you and thy seed after thee; Every man child among you shall be circumcised. And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. And he that is eight days old shall be circumcised among you, every man child in your generations, he that is born in the house, or bought with money of any stranger, which is not of thy seed. Genesis 17:10–12.
呢個就係我同你，以及你世世代代嘅後裔所立、你哋要遵守嘅約：你哋中間凡有男丁，都要受割禮。你哋都要割去包皮上嘅肉；呢就係我同你哋之間立約嘅記號。你哋世世代代中，凡男丁生落第八日，都要受割禮；無論係家裏生嘅，或係用銀錢向外人買返嚟、唔係你後裔嘅，也都要受割禮。創世記 17:10–12。
And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Matthew 16:17–19.
耶穌回答他說：「西門巴約拿，你是有福的；因為呢個並唔係屬血肉嘅指示咗你，乃係我在天上嘅父指示你嘅。我又告訴你，你係彼得，我要把我嘅教會建造喺呢磐石上；陰間嘅門不能勝過佢。我要把天國嘅鑰匙交給你；凡你在地上所捆綁嘅，在天上也要捆綁；凡你在地上所釋放嘅，在天上也要釋放。」馬太福音 16:17–19。
And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. These have one mind, and shall give their power and strength unto the beast. Revelation 17:11–13.
那曾經有、如今沒有的獸，就是第八位；牠也出於那七位，並且要歸於沉淪。你所看見的那十角，就是十個王；他們還未得國，但要與那獸一同得權柄作王一個時辰。這些人同心合意，將自己的能力和權柄交給那獸。啟示錄 17:11–13
The story of the counterfeit covenant represented by Nimrod’s bricks and mortar, and his counterfeit system of church and state, represented by the tower and the city, typifies the counterfeit system of the image of the beast represented in the omega of Nimrod’s story. Three lines, with three center points of three verses, which all testify to the covenant of life and the covenant of death. The one hundred and forty-four thousand are the true eighth who are of the seven, and the papacy is simply the counterfeit. Nimrod’s class has unity of mind at their marriage, a counterfeit to the one hundred and forty-four thousand, who are unified with the mind of Christ. The counterfeit beast “was, and is not,” is a counterfeit of Christ who was, and is, and is yet to come. In verse eight the full expression of the counterfeit represented by the papacy is expressed.
由寧錄的磚與灰泥所代表之假約的故事，以及由那塔與那城所代表之其教會與國家之假制度，預表了寧錄故事之俄米伽中、由獸像所代表之假制度。三條線，各有三節經文之三個中心點，全都為生命之約與死亡之約作見證。一十四萬四千人乃是真正那「第八位」，是出於那七位之中的；而教皇制度不過只是其假冒而已。寧錄的等級在其婚配之時有同一的心思，乃是假冒那一十四萬四千人；因後者乃與基督的心思合而為一。那假冒的獸「先前有，如今沒有」，乃是假冒那位曾有、現今有、以後還要來的基督。在第八節中，由教皇制度所代表之那假冒體系的完全表現被陳明出來。
The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition: and they that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, when they behold the beast that was, and is not, and yet is. Revelation 17:8.
你所看見嘅獸，先前有，現今冇，將要從無底坑上來，又要歸於沉淪。凡住喺地上、名字從創世以來冇記在生命冊上嘅人，見到嗰獸先前有、現今冇、後來又有，就必希奇。啟示錄 17:8
Jesus is He who was, and is, and is yet to come, and the papacy, the eighth that is of the seven, is the beast that “was, and is not, and yet is.” The “one hour” that the marriage of the dragon and beast represents the history from the Sunday law, where the one hundred thousand represented by Peter and Abram, ascend to the heaven as an ensign, at the very time the papacy ascends.
耶穌乃是那昔在、今在、以後永在者；而教皇制，那屬於七者之中的第八位，乃是那「先前有、如今沒有、後來卻再有」的獸。龍與獸之婚配所代表的那「一時」，乃是自星期日法開始的一段歷史；其時，由彼得與亞伯蘭所代表的十萬人，作為大旗升到天上，正當教皇制升起之際。
We have been seeking to address the book of Joel from the perspective that Peter at Pentecost identified his Pentecostal message as a fulfillment of Joel. In the three covenant lines of twelve chapters each, the middle three verses of each line address the identical history, and Peter is represented in that history as being with Jesus at Caesarea Philippi, which is Panium, which is where the world is now on the verge of experiencing. At Panium, Peter is also in Jerusalem at the Pentecostal outpouring. The three lines of twelve chapters converge at Panium and Pentecost when the seal of God is impressed upon Christ’s bride and the mark of the beast is impressed upon Satan’s bride. The book of Joel is identifying the wake-up call in the parable of the ten virgins, when the Laodicean Seventh-day Adventist church awakens to the fact that they are lost.
我哋一直都嘗試從彼得喺五旬節將佢嘅五旬節信息指明為約珥預言之應驗呢個角度，去處理《約珥書》。喺每條由十二章組成嘅三條聖約脈絡之中，每條脈絡中間嗰三節都論到同一段歷史；而彼得喺呢段歷史當中，乃係被描繪為同耶穌一齊喺該撒利亞腓立比，即係巴尼翁，亦即係現今世界正處於將要經歷之邊緣嘅地方。喺巴尼翁，彼得同時亦喺耶路撒冷，正值五旬節嘅澆灌。呢三條十二章嘅脈絡喺巴尼翁同五旬節匯合；就喺嗰時，上帝嘅印記蓋印喺基督嘅新婦身上，而獸嘅印記則蓋印喺撒但嘅新婦身上。《約珥書》所指明嘅，乃係十個童女比喻當中嗰個警醒呼聲——當老底嘉嘅基督復臨安息日會教會醒覺自己原來係失喪嘅時候。
The book of Joel is set within the context of four generations.
《約珥書》係置於四代人嘅背景之中。
The word of the Lord that came to Joel the son of Pethuel.
耶和華嘅話臨到毘土珥嘅兒子約珥。
Hear this, ye old men, and give ear, all ye inhabitants of the land.
你們老年人要聽這話；這地一切居民，都要側耳而聽。
Hath this been in your days, or even in the days of your fathers? Tell ye your children of it, and let your children tell their children, and their children another generation. That which the palmerworm hath left hath the locust eaten; and that which the locust hath left hath the cankerworm eaten; and that which the cankerworm hath left hath the caterpiller eaten. Joel 1:1–4.
你哋嘅日子，或你哋列祖嘅日子，可曾有過呢樣嘢呢？你哋要將者事傳與你哋嘅兒女；你哋嘅兒女要傳與佢哋嘅兒女；佢哋嘅兒女又傳與後代。剪蟲剩下嘅，蝗蟲就食咗；蝗蟲剩下嘅，蝻子就食咗；蝻子剩下嘅，螞蚱就食咗。約珥書 1:1–4
The “old men” are the leaders of the Laodicean Seventh-day Adventist church during the sealing time of the one hundred and forty-four thousand, and the sealing is accomplished during the outpouring of the Holy Spirit. The “old men” are represented by Ezekiel as “the ancient men.”
「老年人」係指喺十四萬四千人受印期間、老底嘉基督復臨安息日會之領袖；而呢個印記，乃係喺聖靈澆灌之時完成嘅。以西結以「古時的人」嚟表徵呢啲「老年人」。
Then said he unto me, Son of man, hast thou seen what the ancients of the house of Israel do in the dark, every man in the chambers of his imagery? for they say, The Lord seeth us not; the Lord hath forsaken the earth. Ezekiel 8:12.
祂對我說：「人子啊，以色列家中的長老各人在自己偶像的密室中，於黑暗裏所行的，你看見了嗎？因他們說：耶和華看不見我們；耶和華已經離棄這地。」以西結書 8:12。
Inspiration is clear that the sealing of Ezekiel chapter nine is the same sealing as chapter seven of Revelation. It is also clear that the “ancient men” of chapter eight’s four escalating abominations, are represented by the number 25. Twenty-five “ancient men” who were to be the guardians of God’s flock, are the men bowing to the sun. They are the first to be judged. In context of the sanctuary that they turn away from, they represent two courses of twelve priests and the high priest. At the Sunday law, they bow to the sun and accept the mark of the beast, pledging their agreement with the dragon, the beast and the false prophet. The 25 were typified by the 250 in the rebellion of Korah, Dathan and Abiram, who represent the threefold union that the 250 men offering incense join. The three ring leaders of apostasy died when the earth opened its mouth and swallowed them up.
默示清楚表明，以西結書第九章嘅蓋印，與啟示錄第七章嘅蓋印係同一回事。又同樣清楚嘅係，第八章所記四重層層加劇之可憎之事中嘅「長老」，乃係以二十五呢個數目所表徵。二十五個本應作上帝羊群守望者嘅「長老」，就係嗰啲向日頭下拜嘅人；佢哋係首先受審判嘅。就佢哋所背向嘅聖所而論，佢哋乃代表兩班各十二位祭司，加上大祭司。及至星期日法令臨到之時，佢哋向日頭下拜，接受獸嘅印記，表明佢哋同意並歸附於龍、獸同假先知。呢二十五人，乃由可拉、大坍、亞比蘭背叛事件中嘅二百五十人所預表；而可拉、大坍、亞比蘭則代表嗰二百五十個獻香之人所聯合加入嘅三重聯盟。呢三個背道之首領，當地開口把佢哋吞下嘅時候，就死了。
And Moses said, Hereby ye shall know that the Lord hath sent me to do all these works; for I have not done them of mine own mind. If these men die the common death of all men, or if they be visited after the visitation of all men; then the Lord hath not sent me. But if the Lord make a new thing, and the earth open her mouth, and swallow them up, with all that appertain unto them, and they go down quick into the pit; then ye shall understand that these men have provoked the Lord.
摩西說：「藉此你們必知道，耶和華差遣我行這一切的事；因為這些事並不是出於我自己的心意。倘若這些人像世人一樣死去，或像眾人一樣遭遇那臨到眾人的事；那麼耶和華就沒有差遣我。但倘若耶和華創作一件新事，使地開口，把他們和一切屬於他們的都吞下去，叫他們活活地下到坑裏；那麼你們就必明白，這些人是藐視了耶和華。」
And it came to pass, as he had made an end of speaking all these words, that the ground clave asunder that was under them: And the earth opened her mouth, and swallowed them up, and their houses, and all the men that appertained unto Korah, and all their goods. They, and all that appertained to them, went down alive into the pit, and the earth closed upon them: and they perished from among the congregation.
當他講完了這一切話的時候，他們腳下的地就裂開了；大地張開口，把他們、他們的家室、一切屬可拉的人，以及他們所有的財物，都吞下去了。他們和一切屬他們的，都活活地下到坑裏；地便在他們上面合起來；他們就從會眾中滅亡了。
And all Israel that were round about them fled at the cry of them: for they said, Lest the earth swallow us up also. And there came out a fire from the Lord, and consumed the two hundred and fifty men that offered incense. Numbers 16:28–35.
佢哋四圍嘅以色列眾人，一聽見佢哋嘅喊聲，就都逃跑；因為佢哋話：「恐怕地也把我哋吞下去。」又有火從耶和華那裡出來，燒滅了那獻香的二百五十人。民數記 16:28–35。
The rebellion of 1888 was typified by the rebellion of Korah, Dahan, Abiram and the 250 men who offered incense. The 250 men had formed an alliance with a threefold confederacy that arrives at the Sunday law when the United States, the earth beast opens its mouth and speaks as a dragon. At that point, the latter rain is poured out without measure, just as the 250 men that offered incense were destroyed by fire coming down from heaven. The 250 men represent a false religious system who are destroyed during the outpouring of the latter rain at the Sunday law. The earth opening up on Korah and his cohorts, is the earthquake of Revelation eleven, that identifies the United States opening its mouth and speaking as a dragon. When the fire came down out of heaven on the 250, it typified the fire of Elijah at Mount Carmel, when those false prophets were slain. Elijah’s fire at Mount Carmel aligns with the Sunday law, so the fire upon the 250 men is the Sunday law fire of the latter rain.
1888 年嘅背叛，乃由可拉、大坍、亞比蘭，以及獻香嘅二百五十人之背叛所預表。嗰二百五十人曾與一個三重同盟結成聯合；當美國，即嗰從地上上嚟嘅獸，開口說話如龍之時，呢個同盟就到達星期日法令。到嗰個時候，後雨便無限量咁傾降，正如嗰二百五十個獻香之人，被從天降下嘅火所滅一樣。嗰二百五十人代表一個虛假宗教制度；喺星期日法令、後雨傾降之時，呢個制度就被毀滅。地裂開吞滅可拉同佢嘅黨類，乃係《啟示錄》第十一章嘅地震；呢地震指出美國開口說話如龍。當火從天降喺嗰二百五十人身上之時，呢件事乃預表以利亞喺迦密山上嘅火，就係嗰啲假先知被殺之時所顯出嘅火。以利亞喺迦密山上嘅火與星期日法令相對應，所以臨到嗰二百五十人身上嘅火，就係後雨喺星期日法令時嘅火。
The passage in Numbers dealing with Korah’s rebellion, is prophetically aligned with the rebellion against the message of the Promised Land, as presented by Joshua and Caleb. That rebellion represents the biblical “day of provocation.” The passage of Korah’s rebellion says, “ye shall understand that these men have provoked the Lord.”
《民數記》中論到可拉背叛的一段，在先知性的意義上，與約書亞和迦勒所傳講之應許之地信息所遭受的背叛，是互相對應的。那次背叛，正代表聖經所說的「惹動主怒的日子」。論到可拉背叛的經文說：「你們就明白這些人是惹耶和華發怒了。」
It is the wise who understand, and the wise are to understand that the history of Korah’s rebellion, is to be laid upon the rebellion against Joshua’s message of the Promised Land. That rebellion took place at Kadesh, and both Kadesh and Korah’s rebellion are the rebellion of Seventh-day Adventism at the Sunday law. Korah and the 250 men who offered incense, typified the 25 men bowing to the sun in Ezekiel 8. The ancient men in Ezekiel eight represent the fourth of four escalating abominations, that are accomplished in Jerusalem, the symbol of God’s church.
惟有智慧人明白；而智慧人當明白，可拉背叛嘅歷史，係要套用喺對約書亞所傳應許之地信息嘅背叛之上。嗰次背叛發生喺加低斯，而加低斯同可拉嘅背叛，兩者都係基督復臨安息日會喺星期日法案之時嘅背叛。可拉同嗰二百五十個獻香嘅人，乃係預表以西結書第八章中向住太陽下拜嘅二十五個人。以西結書第八章中嗰啲古時嘅長老，代表喺耶路撒冷——上帝教會嘅象徵——之中所成就、四重層層升級之可憎之事中嘅第四重。
The first abomination is the image of jealousy, the second is hidden chambers, the third is weeping for Tammuz and then the 25 men bow down to the sun. Then chapter nine identifies those who are sighing and crying for the abominations, represented in chapter eight. Those that sigh and cry are sealed by the angel that ascends from the east. An angel is a messenger, and represents a message.
第一個可憎之物係惹動忌邪嘅像，第二個係隱密嘅內室，第三個係為塔模斯哀哭，然後二十五個人向住太陽下拜。跟住第九章指出嗰啲為第八章所表明嘅可憎之事而歎息哀哭嘅人。凡歎息哀哭嘅人，都由那從東方上來嘅天使所蓋印。天使乃係使者，並且代表一個信息。
The sealing message from the east, is the message of the east wind, which is the message of Islam. Once the one hundred and forty-four thousand are sealed, the destroying angels begin their work, right where the external line of prophecy teaches that “national apostasy is followed by national ruin.” Before the judgment is accomplished upon those represented by Korah, the rebels are taken outside of Jerusalem. The wicked are removed from Jerusalem, for it is not the righteous that flee Jerusalem.
從東方而來嘅印記信息，就係東風嘅信息，而呢信息就係伊斯蘭嘅信息。一旦十四萬四千人受咗印記，毀滅嘅天使就開始佢哋嘅工作，正正喺預言之外在線所教導嘅地方：「國家嘅背道，隨之而來嘅就係國家嘅毀滅。」喺對嗰啲由可拉所代表嘅人施行審判之前，叛逆者會被帶到耶路撒冷城外。惡人會被從耶路撒冷中除去，因為逃離耶路撒冷嘅唔係義人。
Moreover the spirit lifted me up, and brought me unto the east gate of the Lord’s house, which looketh eastward: and behold at the door of the gate five and twenty men; among whom I saw Jaazaniah the son of Azur, and Pelatiah the son of Benaiah, princes of the people.
靈又將我舉起，帶我到耶和華殿朝東的東門那裏；看哪，在門口有二十五個人，我在其中看見亞述的兒子雅撒尼亞和比拿雅的兒子毗拉提，乃是民間的首領。
Then said he unto me, Son of man, these are the men that devise mischief, and give wicked counsel in this city: Which say, It is not near; let us build houses: this city is the caldron, and we be the flesh.
跟住佢對我話：「人子呀，呢啲人就係喺呢城中圖謀奸惡、設下惡謀嘅人；佢哋話：『時候仲未近；我哋且建造房屋吧。』呢城就係鑊，我哋就係肉。」
Therefore prophesy against them, prophesy, O son of man. And the Spirit of the Lord fell upon me, and said unto me, Speak; Thus saith the Lord;
所以你要向佢哋說預言，要說預言，人子啊。耶和華嘅靈降喺我身上，對我話：你要說話；主耶和華如此說：
Thus have ye said, O house of Israel: for I know the things that come into your mind, every one of them. Ye have multiplied your slain in this city, and ye have filled the streets thereof with the slain. Therefore thus saith the Lord God; Your slain whom ye have laid in the midst of it, they are the flesh, and this city is the caldron: but I will bring you forth out of the midst of it. Ye have feared the sword; and I will bring a sword upon you, saith the Lord God. And I will bring you out of the midst thereof, and deliver you into the hands of strangers, and will execute judgments among you. Ye shall fall by the sword; I will judge you in the border of Israel; and ye shall know that I am the Lord. This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel: And ye shall know that I am the Lord: for ye have not walked in my statutes, neither executed my judgments, but have done after the manners of the heathen that are round about you.
以色列家啊，你們曾如此說；因為你們心裏所起的一切意念，我都知道。你們在這城中增添被殺的人，使城內的街道都充滿了被殺的人。所以主耶和華如此說：你們放在城中的那些被殺的人，他們就是肉，這城就是鍋；但我要把你們從城中帶出來。你們懼怕刀劍；我必使刀劍臨到你們，這是主耶和華說的。我要把你們從城中帶出來，交在外邦人的手中，並要在你們中間施行審判。你們必倒在刀劍之下；我必在以色列的境界審判你們，你們就知道我是耶和華。這城必不作你們的鍋，你們也不作其中的肉；我必在以色列的境界審判你們。你們就知道我是耶和華；因為你們沒有遵行我的律例，也沒有施行我的典章，卻照着你們四圍列國的惡俗而行。
And it came to pass, when I prophesied, that Pelatiah the son of Benaiah died. Then fell I down upon my face, and cried with a loud voice, and said, Ah Lord God! wilt thou make a full end of the remnant of Israel? Ezekiel 11:1–13.
我說預言的時候，比拿雅的兒子毘拉提死了。於是我就俯伏在地，放聲呼叫，說：「唉，主耶和華啊！你要將以色列所餘剩的人滅絕淨盡麼？」以西結書 11:1–13。
Jerusalem is purified at the Sunday law, when the wheat is separated from the tares. The men represented by the 25, or Korah’s 250 are taken outside, to the “border” of Jerusalem to die. 25 is the number of priests who served for a week, and when symbolized by the tenfold number of 250, it represents the worldwide church, for ten is a symbol of worldwide. The church militant is defined as the church made up of wheat and tares, and the church triumphant represents the church that is only wheat.
耶路撒冷喺星期日法案之時被潔淨，嗰時麥子要同稗子分開。由嗰二十五人所代表嘅人，或者可拉嗰二百五十人所象徵嘅人，會被帶到耶路撒冷嘅「邊界」之外受死。二十五係祭司按班次事奉一週嘅數目；而當呢個數目以十倍成為二百五十作為象徵之時，便代表普世教會，因為十乃係普世嘅象徵。爭戰中嘅教會，乃係由麥子同稗子所組成嘅教會；而得勝嘅教會，則代表只由麥子所組成嘅教會。
“Has God no living church? He has a church, but it is the church militant, not the church triumphant. We are sorry that there are defective members, that there are tares amid the wheat. Jesus said: ‘The kingdom of heaven is likened unto a man which sowed good seed in his field: but while men slept, his enemy came and sowed tares among the wheat, and went his way…. So the servants of the householder came and said unto him, Sir, didst not thou sow good seed in thy field? from whence then hath it tares? He said unto them, An enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up? But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them. Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn.’
「難道上帝沒有一個活的教會嗎？祂有教會，但那是爭戰中的教會，並非得勝凱旋的教會。我們固然為其中有有缺欠的成員、為麥子中間有稗子而感到悲痛。耶穌說：『天國好像人撒好種在田裏；及至人睡覺的時候，有仇敵來，將稗子撒在麥子中間，就走了……田主的僕人前來對他說：主啊，你不是撒好種在田裏麼？從哪裏來的稗子呢？主人說：這是仇敵作的。僕人對他說：你要我們去薅出來麼？主人說：不必，恐怕薅稗子的時候，連麥子也一同拔出來。容這兩樣一齊長，等着收割。當收割的時候，我要對收割的人說，先將稗子薅出來，捆成捆，留着燒；惟有麥子，要收在我的倉裏。』」
“In the parable of the wheat and the tares, we see the reason why the tares were not to be plucked up; it was lest the wheat be rooted up with the tares. Human opinion and judgment would make grave mistakes. But rather than have a mistake made, and one single blade of wheat rooted up, the Master says, ‘Let both grow together until the harvest;’ then the angels will gather out the tares, which will be appointed to destruction. Although in our churches, that claim to believe advanced truth, there are those who are faulty and erring, as tares among the wheat, God is long-suffering and patient. He reproves and warns the erring, but He does not destroy those who are long in learning the lesson He would teach them; He does not uproot the tares from the wheat. Tares and wheat are to grow together till the harvest; when the wheat comes to its full growth and development, and because of its character when ripened, it will be fully distinguished from the tares.
「喺麥子同稗子嘅比喻之中，我哋睇見點解唔可以將稗子拔出；免得連麥子都同稗子一齊畀人連根拔起。人嘅意見同判斷會犯下嚴重嘅錯誤。但主寧可避免犯錯，甚至連一根麥子都唔被拔起，所以佢話：『容這兩樣一齊長，等到收割。』到嗰時，天使就會將稗子收集出嚟，佢哋係被指定歸於毀滅嘅。雖然喺我哋啲自稱相信進階真理嘅教會之中，有啲人正如麥子中間嘅稗子一樣，係有過失同偏差嘅，然而上帝係恆久忍耐、滿有耐性。祂責備並警告犯錯嘅人，但祂唔會毀滅嗰啲長久都未學會祂要教導佢哋功課嘅人；祂唔會將稗子從麥子中拔出。稗子同麥子要一齊生長，直到收割；當麥子長成，達到完全嘅生長同發展，並且因着成熟時所顯明嘅品格，就會同稗子完全分別出嚟。」
“The church of Christ on earth will be imperfect, but God does not destroy His church because of its imperfection. There have been and will be those who are filled with zeal not according to knowledge, who would purify the church, and uproot the tares from the midst of the wheat. But Christ has given special light as to how to deal with those who are erring, and with those who are unconverted in the church. There is to be no spasmodic, zealous, hasty action taken by church members in cutting off those they may think defective in character. Tares will appear among the wheat; but it would do more harm to weed out the tares, unless in God’s appointed way, than to leave them alone. While the Lord brings into the church those who are truly converted, Satan at the same time brings persons who are not converted into its fellowship. While Christ is sowing the good seed, Satan is sowing the tares. There are two opposing influences continually exerted on the members of the church. One influence is working for the purification of the church, and the other for the corrupting of the people of God.” Testimonies to Ministers, 45, 46.
「基督在地上嘅教會雖然並不完全，但上帝並唔會因為佢嘅不完全而毀滅自己嘅教會。過去有、將來亦都會有一啲人，佢哋熱心卻唔係按住知識，想要潔淨教會，並將稗子從麥子中間連根拔起。但基督已經就點樣對待嗰啲犯錯嘅人，同埋教會中未悔改歸正嘅人，賜下特別嘅亮光。教會嘅肢體唔可以憑一時衝動、熱心急躁咁採取行動，將佢哋所以為品格有缺陷嘅人剪除。稗子必會出現喺麥子中間；但若唔係按上帝所指定嘅方法去除稗子，咁樣做所造成嘅傷害，會比任由佢哋存在更大。當主將真正悔改歸正嘅人帶進教會之時，撒但亦同時將未悔改歸正嘅人帶入教會嘅團契之中。當基督撒播好種嘅時候，撒但亦都在撒播稗子。有兩種彼此對立嘅勢力，不斷作用喺教會嘅肢體身上。一種勢力係為住潔淨教會而運行，另一種勢力則係為住敗壞上帝嘅子民而作工。」《傳道良助證言》，45, 46。
The wicked are taken outside of Jerusalem to be destroyed. They are removed at the time of the harvest, which is also the time when the wheat has matured, for it is then that the wheat is gathered together as the first fruit wave offering of the two Pentecostal wave loaves. The harvesting of the first fruit of the wheat is a specific subject of biblical prophecy. The separation of the wheat and tares is addressing this very subject, and many of Christ’s parables identify this very significant prophetic waymark.
惡人被帶到耶路撒冷城外受毀滅。他們是在收割的時候被除去；這也正是麥子成熟的時候，因為就在那時，麥子被聚集起來，作為五旬節兩個搖祭餅之先熟初熟果子的搖祭。收割麥子的初熟果子，乃是聖經預言中一個特定的題目。麥子與稗子的分別，正是在論及這個題目；而基督的許多比喻都指出這一個極其重要的預言路標。
“Again, these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.
「再者，呢啲比喻教導我哋，喺審判之後，唔再有恩典寬容嘅時期。當福音嘅工作完成之時，善與惡之間嘅分別就隨即出現，而各等人嘅命運亦永遠被定下。」《基督實訓比喻》，123頁。
The wheat offering is the one hundred and forty-four thousand, and the third angel separates the wheat from the tares.
麥子供物就是那十四萬四千人，而第三位天使將麥子從稗子中分別出來。
“I then saw the third angel. Said my accompanying angel, ‘Fearful is his word, awful is his mission. He is the angel that is to select the wheat from the tares, and seal or bind the wheat for the heavenly garner.’ These things should engage the whole mind, the whole attention. Again I was shown the necessity of those who believe we are having the last message of mercy, being separate from those who are daily receiving or imbibing new error. I saw that neither young nor old should attend the assemblies of those who are in error and darkness. Said the angel, ‘Let the mind cease to dwell on things of no profit.’” Manuscript Releases, volume 5, 425.
「我隨後看見第三位天使。與我同行的天使說：『他的信息可畏，他的使命可怕。這位天使乃是要把麥子從稗子中揀選出來，並將麥子蓋印或捆綁，收進天上的倉裡。』這些事本應吸引全副心思、全部注意力。我又蒙指示，看見那些相信我們正領受最後憐憫信息的人，必須與那些天天接受或吸納新錯謬的人分別出來，這是何等必要。我看見，無論年幼或年長，都不應參加那些處於錯謬與黑暗中的人的聚會。那位天使說：『當叫心思停止停留在毫無益處的事上。』」《Manuscript Releases》，第5卷，425。
The third angel seals the wheat and also separates the wheat from the tares. The third angel represents the Sunday law, which is where the 25 men, representing the leadership of the Laodicean Seventh-day Adventist church are taken outside of Jerusalem and judged. At that point the church militant is transformed into the church triumphant.
第三位天使蓋印於麥子之上，並且也將麥子與稗子分別出來。第三位天使代表星期日法案；就在那時，那二十五個人——象徵老底嘉的基督復臨安息日會之領導層——被帶到耶路撒冷城外受審判。到那時，爭戰中的教會便轉變為得勝的教會。
“The work is soon to close. The members of the church militant who have proved faithful will become the church triumphant. In reviewing our past history, having travelled over every step of advance to our present standing, I can say, Praise God! As I see what God has wrought, I am filled with astonishment and with confidence in Christ as Leader. We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and his teaching in our past history.” General Conference Bulletin, January 29, 1893.
「呢項工作好快就要結束。已經證明自己忠心嘅戰鬥中教會成員，將要成為得勝嘅教會。當我回顧我哋過往嘅歷史，走過每一步使我哋達到現今地位嘅進程，我可以話：讚美上帝！當我睇見上帝所成就嘅一切，我心裏充滿驚奇，並對基督作為領袖滿有信心。對於將來，我哋冇任何可懼怕嘅事，除非我哋忘記咗主點樣帶領我哋，以及祂喺我哋過往歷史中所賜下嘅教訓。」《General Conference Bulletin》，1893年1月29日。
The prophetic subject of the separation of the tares from the wheat is a major subject of Bible prophecy. Christ cleansing the temple is an illustration of this work, the climax occurs at the Sunday law, for we the see those who were to be judged taken to the border of Jerusalem to die.
將稗子從麥子中分開呢一個預言性嘅主題，係聖經預言中一個重大嘅主題。基督潔淨聖殿乃係呢項工作嘅一個寫照；其高潮發生於星期日法案之時，因為我哋見到嗰啲要受審判嘅人被帶到耶路撒冷嘅邊界去死。
“When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘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’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.
「當耶穌開始祂公開嘅傳道工作時，祂潔淨咗聖殿，除去其中褻瀆神聖嘅污穢。在祂職事最後嘅作為之中，亦有第二次潔淨聖殿。因此，在為警告世界而作嘅最後工作中，向眾教會發出咗兩個各自分明嘅呼召。第二位天使嘅信息係：『巴比倫大城傾倒了！傾倒了！因為她叫萬國喝她淫亂大怒之酒。』（啟示錄 14:8）而喺第三位天使信息嘅大聲呼喊中，有聲音從天上說：『我嘅民哪，你們要從那城出來，免得與她一同有罪，受她所受嘅災殃；因她的罪惡滔天，她的不義 神已經想起來了。』（啟示錄 18:4, 5）」《信息選粹》卷二，118頁。
The church of wheat and tares exists until the Sunday law crisis when the tares are removed, not by human strength, but by the third angel—which represents the Sunday law, but also the message of the latter rain then swelling into a loud cry. The tares are an element of the prophetic testimony, as is the wheat. The providence of God reaches the Sunday law and the third angel purifies the temple the second time. He cleansed it on October 22, 1844, and the second temple cleansing is the Sunday law.
麥子與稗子的教會一直存在，直到星期日法案危機來臨，那時稗子要被除去；這不是憑着人的力量，乃是藉着第三位天使——這既代表星期日法案，也代表後雨的信息，當時這信息膨脹成為大聲呼喊。稗子與麥子一樣，都是預言見證的一個要素。上帝的護理一直延伸到星期日法案，而第三位天使第二次潔淨聖殿。祂曾於1844年10月22日潔淨聖殿，而第二次潔淨聖殿就是星期日法案。
The external elements of history that lead to the Sunday law are a major element of the testimony of the church triumphant, as are the tares, the wheat and the binding of the two classes. The closing messages of Revelation are the three angels’ messages, and they separate and bind the two classes, but it is important to see that Sister White identifies that those “closing messages,” “ripen the harvest.” The closing message that ripens the harvest is the latter rain, and it is the fire that binds the 250 men “as fagots for the fires of destruction.”
引致星期日法案之外在歷史要素，乃凱旋教會見證之一重大要素；稗子、麥子，以及將這兩等人捆綁起來，亦然。啟示錄最後嘅信息，就係三天使嘅信息；而呢啲信息將呢兩等人分別出來，並把佢哋捆綁起來。但重要嘅係，要看見懷愛倫姊妹指出，嗰啲「最後嘅信息」會「使莊稼成熟」。使莊稼成熟嘅最後信息，就係晚雨；而晚雨就係嗰火，把嗰二百五十人「像柴捆一樣，捆作毀滅之火之用。」
“To John were opened scenes of deep and thrilling interest in the experience of the church. He saw the position, dangers, conflicts, and final deliverance of the people of God. He records the closing messages which are to ripen the harvest of the earth, either as sheaves for the heavenly garner or as fagots for the fires of destruction. Subjects of vast importance were revealed to him, especially for the last church, that those who should turn from error to truth might be instructed concerning the perils and conflicts before them. None need be in darkness in regard to what is coming upon the earth.” The Great Controversy, 341.
「有關教會經歷中深切而扣人心弦嘅景象，向約翰打開咗。佢睇見上帝子民嘅處境、危險、爭戰，以及最終嘅拯救。佢記錄咗嗰啲將要使地上嘅莊稼成熟嘅最後信息：或者成為收入天上倉庫嘅禾捆，或者成為供毀滅之火焚燒嘅柴束。極其重大嘅題旨向佢啟示咗，尤其係關乎末後教會，好叫嗰啲要從謬誤轉向真理嘅人，可以受教，明白擺在佢哋前面嘅危險同爭戰。冇人需要對將要臨到地上嘅事處於黑暗之中。」《善惡之爭》，341頁。
His cleansing of the temple, is also illustrated by the work of the Dirt Brush man who John the Baptist introduced as the One who followed his ministry. He is the one who sweeps out the rubbish in Miller’s dream.
祂潔淨聖殿一事，亦可由施洗約翰所介紹、那位接續他職事而來的塵刷之人的工作加以說明。祂就是在米勒的夢中把垃圾掃除出去的那一位。
“The Lord is about to reveal the difference between the righteous and the wicked; for his ‘fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into his garner; but he will burn up the chaff with unquenchable fire.’” Review and Herald, November 8, 1892.
「主快要顯明義人與惡人之間的分別；因為祂『手裡拿着簸箕，要徹底揚淨祂的禾場，把麥子收在倉裡；惟有糠秕，祂要用不滅的火燒盡。』」《Review and Herald》，1892年11月8日。
Isaiah is referenced by Sister White, when she identified that in 1849 the Lord had stretched out his hand a second time to gather the remnant of His people, and Isaiah and Sister White are identifying the final gathering of the one hundred and forty-four thousand. The process of gathering includes the scattering and gathering represented as the first disappointment, that leads to the gathering at the end of a tarrying time. Each of these elements of the sealing of the one hundred and forty-four thousand is a specific topic of biblical prophecy. The external history which the Lord employs as His tool to bring sin to its conclusion is represented in Daniel 11:11; and the final gathering is found in Isaiah 11:11; and the end of the tarrying time is found in Revelation 11:11 and the separation of the wheat and tares at the Sunday law is located in Ezekiel 11:11:
懷愛倫姊妹曾引用以賽亞，指出主於1849年第二次伸手招聚祂子民中所餘剩的餘民；而以賽亞與懷愛倫姊妹所指明的，乃是十四萬四千人最後的招聚。招聚的過程包括分散與招聚，這分散與招聚乃由第一次失望所表徵，並引向延遲時期結束之時的招聚。十四萬四千人受印的每一個這些要素，都是聖經預言中的特定主題。主用作其工具、以致使罪惡達至終局的外在歷史，見於但以理書 11:11；最後的招聚見於以賽亞書 11:11；延遲時期的終結見於啟示錄 11:11；而在星期日法案之時麥子與稗子的分別，則見於以西結書 11:11：
This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel. Ezekiel 11:11.
這城必不作你們的鍋，你們也不作其中的肉；我卻要在以色列的境界審判你們。以西結書 11:11。
In Joel, the “new wine” is cut off from the ancient old men who were to be the guardians of the sanctuary. The message of the Midnight Cry is the new wine of Joel, and the fire that comes down at the Sunday law has been typified by the Pentecostal fire. That fire represents a message, which is the new wine, but it is also the message that destroys the 250 men who offered incense. The Laodicean Seventh-day Adventist church ends at the Sunday law, for it is then that the fire is poured out without measure and it destroys the 250 men who offered incense; it therefore destroys their system of worship.
喺《約珥書》入面，「新酒」從嗰啲本應作聖所守護者嘅古老長老中被剪除。午夜呼聲嘅信息，就係《約珥書》所講嘅新酒；而喺星期日法案臨到時降下嘅火，乃係由五旬節嘅火所預表。嗰火代表一個信息，呢個信息就係新酒；但同時，呢個信息亦都係毀滅嗰二百五十個獻香之人嘅信息。老底嘉時期嘅基督復臨安息日會，喺星期日法案之時告終；因為就喺嗰時，嗰火無限量咁傾倒出嚟，並且毀滅嗰二百五十個獻香之人；因此，佢亦都毀滅佢哋嘅敬拜制度。
If the Seventh-day Adventist church were faithful at the Sunday law, the power and might of the United States government will close it down. If it is unfaithful, it will simply change its name to First-day Adventist church or some other close facsimile. Righteous or unrighteous the Seventh-day Adventist church does not go beyond the Sunday law. The prophetic testimony identifies that Adventism has rejected the message of the old paths at 9/11, and those old paths lead to the shut door at the Sunday law. The 25 men were represented in Ezekiel’s passage by “Jaazaniah the son of Azur, and Pelatiah the son of Benaiah, princes of the people.”
若然基督復臨安息日會喺星期日法案臨到之時仍然忠心，美國政府嘅權勢同能力就會將佢關閉；若然佢唔忠心，佢只不過會將自己嘅名稱改為「第一日復臨會」，或者改成其他近似嘅名稱。無論公義與否，基督復臨安息日會都唔會越過星期日法案。預言嘅見證指出，復臨運動喺9/11已經拒絕咗古道嘅信息，而嗰啲古道乃係引向星期日法案之時嘅關門。嗰二十五個人喺以西結書嘅經文當中，係由「押朔的兒子雅撒尼亞和比拿雅的兒子毘拉提，這都是民間的首領」所代表。
Their name’s profess the characteristics of God’s people, but it is simply profession. Jaazaniah means God hears, and he is the son of Azur, which means to help and protect. Sister White says the 25 men were to be the guardians, as represented by “Azur.” His son professes to “hear” God, but he is the class that seeing, they see not, and hearing, they hear not. Pelatiah means delivered of God, and his father “Benaiah,” means God has built. When Ezekiel finished his warning message Pelatiah died.
佢哋嘅名字自稱表明上帝子民嘅特徵，然而呢一切不過只係口頭上嘅宣稱。雅撒尼亞（Jaazaniah）嘅意思係「上帝垂聽」，而佢係亞述（Azur）嘅兒子；「亞述」嘅意思係「幫助同保護」。懷愛倫姊妹指出，呢二十五個人本應作為守護者，正如「亞述」所表徵嘅一樣。佢個兒子自稱「聽見」上帝，然而佢卻屬於嗰一等人：看見，卻看不見；聽見，卻聽不見。毗拉提（Pelatiah）嘅意思係「上帝所拯救」，而佢父親「比拿雅」（Benaiah）嘅意思係「上帝已經建造」。當以西結完成佢警告嘅信息之後，毗拉提就死咗。
This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel: And ye shall know that I am the Lord: for ye have not walked in my statutes, neither executed my judgments, but have done after the manners of the heathen that are round about you. And it came to pass, when I prophesied, that Pelatiah the son of Benaiah died. Then fell I down upon my face, and cried with a loud voice, and said, Ah Lord God! wilt thou make a full end of the remnant of Israel? Ezekiel 11:11–13.
這城必不作你們的鍋，你們也不作其中的肉；我卻要在以色列的境界審判你們。你們就知道我是耶和華；因為你們沒有遵行我的律例，也沒有施行我的典章，卻照着你們四圍列國的風俗而行。正當我說預言的時候，比拿雅的兒子毗拉提死了；於是我就俯伏在地，放聲呼叫，說：哎，主耶和華啊！你要將以色列所餘剩的人滅絕淨盡麼？以西結書 11:11–13
Pelatiah died at the loud cry of Ezekiel. The wheat died in the street on July 18, 2020 in fulfillment of Revelation eleven. The wheat are Moses and Elijah, the first author of God’s Word, and the promise of Elijah to come, is the last statement in the Old Testament. Alpha and Omega are slain in the street of Sodom and Egypt, but they are resurrected in 2024, as represented in Revelation 11:11. While they were dead, Sodom and Egypt rejoiced. Ezekiel places the death of Pelatiah in the time of the remnant when he says, “Ah Lord God! wilt thou make a full end of the remnant of Israel?” Sodom is the Seventh-day Adventist church in the time of the remnant, according to Isaiah.
彼拉提雅因以西結大聲呼喊而死。麥子於二〇二〇年七月十八日在街上死去，乃是應驗《啟示錄》第十一章。麥子就是摩西與以利亞；前者是上帝聖言的第一位作者，而「以利亞必要來」的應許，乃是舊約中的最後宣告。阿拉法與俄梅戛在所多瑪與埃及的街上被殺，然而他們於二〇二四年復活，正如《啟示錄》11:11 所表明的那樣。當他們死了的時候，所多瑪與埃及就歡喜快樂。以西結把彼拉提雅之死置於餘民的時期，因他說：「哎！主耶和華啊，你要將以色列剩下的人滅絕淨盡嗎？」按照《以賽亞書》，所多瑪就是餘民時期的基督復臨安息日會。
Hear, O heavens, and give ear, O earth: for the Lord hath spoken, I have nourished and brought up children, and they have rebelled against me. The ox knoweth his owner, and the ass his master’s crib: but Israel doth not know, my people doth not consider.
諸天哪，要聽；大地呀，要側耳而聽：因為耶和華已經說了，我養育兒女，將他們撫養長大，他們竟悖逆我。牛認識牠的主人，驢認得主人的槽；惟有以色列不認識，我的子民也不留意。
Ah sinful nation, a people laden with iniquity, a seed of evildoers, children that are corrupters: they have forsaken the Lord, they have provoked the Holy One of Israel unto anger, they are gone away backward. Why should ye be stricken anymore? ye will revolt more and more: the whole head is sick, and the whole heart faint. From the sole of the foot even unto the head there is no soundness in it; but wounds, and bruises, and putrifying sores: they have not been closed, neither bound up, neither mollified with ointment. Your country is desolate, your cities are burned with fire: your land, strangers devour it in your presence, and it is desolate, as overthrown by strangers. And the daughter of Zion is left as a cottage in a vineyard, as a lodge in a garden of cucumbers, as a besieged city.
哎！有罪之國，負載罪孽之民，作惡者的後裔，敗壞人的兒女：他們離棄了耶和華，惹以色列的聖者發怒，向後退步，遠離了祂。你們為甚麼還要再受責打呢？你們必越發悖逆；全頭都患病，全心都發昏。從腳掌直到頭頂，沒有一處完全的；盡是傷口、青腫，與潰爛的瘡；都沒有收口，沒有纏裹，也沒有用膏滋潤。你們的地土荒涼，你們的城邑被火焚燒；你們的田地在你們眼前被外人吞吃，既被外人傾覆，就成為荒涼。錫安的女子好像葡萄園中的草棚，如同瓜田裏的茅屋，又如被圍困的城邑一樣被撇下。
Except the Lord of hosts had left unto us a very small remnant, we should have been as Sodom, and we should have been like unto Gomorrah. Hear the word of the Lord, ye rulers of Sodom; give ear unto the law of our God, ye people of Gomorrah. Isaiah 1:2–10.
若不是萬軍之耶和華給我們稍留餘種，我們早已像所多瑪，早已如蛾摩拉。你們這所多瑪的官長啊，要聽耶和華的話；你們這蛾摩拉的人民啊，要側耳聽我們神的訓誨。以賽亞書 1:2–10。
Moses and Elijah are slain in Sodom and Egypt during the period of the remnant. Egypt is a symbol of corrupted statecraft and Sodom of corrupted churchcraft. Pelatiah the son of Benaiah dies at the Sunday law, which Isaiah aligns with the biblical day of provocation, which is either 1863, or the Sunday law. Pelatiah the son of Benaiah represents a counterfeit of those who actually hear the Word of God. In the time of the remnant those represented by Moses and Elijah are slain and then resurrected. That resurrection began with a voice in the wilderness in July of 2023. From 2024 the final separation of the wheat and tares has been under way.
喺餘民嘅時期，摩西同以利亞喺所多瑪同埃及被殺。埃及係敗壞咗嘅國政嘅象徵，而所多瑪就係敗壞咗嘅教政嘅象徵。比拿雅個仔毘拉提喺星期日法案之時死去；以賽亞將呢個時點同聖經所講嘅惹動之日對齊，而呢日或者係1863年，或者就係星期日法案。比拿雅個仔毘拉提，代表嗰啲真正聽見上帝之道者嘅假冒品。喺餘民嘅時代，由摩西同以利亞所代表嘅人被殺，然後復活。呢個復活喺2023年7月以曠野中嘅一把聲音開始。由2024年起，麥子同稗子最後嘅分離一直喺度進行。
At the Sunday law the Seventh-day Adventist church will know that they are lost.
到咗星期日法案之時，基督復臨安息日會將會知道，佢哋已經失喪。
This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel: And ye shall know that I am the Lord: for ye have not walked in my statutes, neither executed my judgments, but have done after the manners of the heathen that are round about you. And it came to pass, when I prophesied, that Pelatiah the son of Benaiah died. Ezekiel 11:11–13.
這城必不作你們的鍋，你們也不作其中的肉；我卻要在以色列的邊界審判你們：你們就知道我是耶和華；因為你們沒有遵行我的律例，也沒有施行我的典章，卻照着你們四圍列國的風俗而行。以西結說預言的時候，便雅拿的兒子毘拉提死了。以西結書 11:11–13。
The death of Pelatiah, whose names means delivered by God, means in context, delivered unto death, at the same point that the eleventh-hour workers are delivered from the hand of the king of the north in verse forty-one of Daniel eleven. Pelatiah is delivered into the hand of the king of the north at the Sunday law. Pelatiah, the son of Benaiah, meaning “what God’s has built.” At the very point where God has once again built a temple, to lift up as the church triumphant at the Sunday law, those represented by Pelatiah are delivered unto death, for rather than participating in the work of building up the old waste places, they were building themselves Tobiah’s tomb. Pelatiah represents Isaiah’s head to the toe, a body that is completely laden with sin. That body is the Laodicean Seventh-day Adventist church at the conclusion of four generations of progressive rebellion, that Isaiah expresses as an escalating rebellion when he states, “revolt more and more.” In the final testing process which began in 2024, the wheat is dead for three and a half days, then resurrected, at which point they shall know that the Lord is God.
毗拉提雅之死——其名意為「上帝所拯救」——按其上下文乃是指「被交付於死亡」，正與但以理書十一章四十一節所說、那些「第十一個鐘頭」的工人從北方王手中被交出之時同屬一點。毗拉提雅在星期日法令之時，被交在北方王手中。毗拉提雅乃比拿雅的兒子；比拿雅意為「上帝所建造的」。正當上帝再次建造一座殿，要在星期日法令之時高舉它為凱旋的教會之際，那些由毗拉提雅所代表的人卻被交付於死；因為他們非但沒有參與重建久已荒廢之處的工作，反倒是在為自己建造多比雅的墳墓。毗拉提雅表徵以賽亞所說由頭到腳、滿身盡都載滿罪孽的身體。那身體，就是經歷四代漸進式悖逆之終局的老底嘉第七日安息日會教會；以賽亞以一種不斷升高的悖逆來表達此事，說：「你們為甚麼屢次悖逆，還要受責打嗎？」在始於2024年的最後試驗過程中，麥子要死三天半，然後復活；到了那時，他們必知道耶和華是上帝。
Therefore prophesy and say unto them, Thus saith the Lord God; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves, And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord. Ezekiel 37:12–14.
所以你要向佢哋發預言，對佢哋講：主耶和華如此說：看哪，我的民哪，我必開你哋的墳墓，使你哋從墳墓中上來，並且領你哋進入以色列地。我開了你哋的墳墓，使你哋從墳墓中上來；我的民哪，到那時，你哋就知道我是耶和華。我必將我的靈放在你哋裡面，你哋就要活了；我必將你哋安置在你哋自己的地上。那時，你哋就知道我耶和華如此說，也如此成就了；這是耶和華說的。以西結書 37:12–14。
The counterfeit priesthood who are represented by 25 at the Sunday law, shall then know the Lord is God. The wheat know that the Lord is God in 2024, and the tares wake up to that knowledge at the Sunday law, when it is too late. The period begins with a grave and resurrection and ends with a grave and no resurrection. The wheat at the beginning know God, when He fulfills the resurrection of Revelation eleven, and the tares know at the Sunday law earthquake of the same chapter. In between those two waymarks the testing process of the latter rain brings both classes to maturity for the harvest.
由「二十五個人」所表徵、喺星期日法案當中顯明出嚟嗰個假冒祭司體系，屆時就必知道耶和華係上帝。麥子喺2024年知道耶和華係上帝；而稗子要到星期日法案嗰時先醒覺到呢個認識，嗰陣已經太遲。呢段時期係由一個墳墓同復活開始，並由一個墳墓而冇復活作結。起頭嘅麥子認識上帝，係當祂應驗《啟示錄》第十一章所講嘅復活之時；而稗子則喺同一章所講星期日法案嘅地震當中先至知道。喺呢兩個路標之間，後雨嘅試驗過程使呢兩等人都成熟，以備收割。
Joel’s message is the song of the vineyard, but the first issue it raises is whether men can recognize the latter days, by the former days. The “old men” in Joel could not do that, for when the wake-up call arrives at midnight, they are cut off—spewed out of the mouth of the Lord, right where the earth beast opens it’s mouth to speak, which is also where Balaam’s ass spoke, and where John the Baptist’s father spoke.
約珥嘅信息，就係葡萄園之歌；但佢首先提出嘅問題，乃係人能否藉着先前嘅日子，認出末後嘅日子。約珥書中嘅「老年人」並不能如此；因為當半夜嘅警醒呼聲臨到之時，佢哋就被剪除——從主嘅口中被吐出去，正正就在地上嘅獸張口發聲之處；亦即巴蘭的驢曾說話之處，亦即施洗約翰的父親曾說話之處。
The judgment upon the “old ancient men” is based upon the question of whether this has happened in the days of your forefathers? The passage opens by saying, “hear this.” It then sets forth two witnesses, one of four generations of men and the other four types of insects. Then they are awakened at the Midnight Cry, only to find they are passed by as God’s chosen covenant people. They are not passed by because they had no wine, they are passed by because they have the wrong wine. In the parable of the ten virgins, Joel’s new wine is oil.
對「古老的老年人」所施行的審判，乃係根據一個問題：喺你哋列祖嘅日子，曾否發生過呢樣事？呢段經文一開始就話：「你們要聽這話。」跟住就提出兩個見證：其一係由四代人所構成，其二係由四類昆蟲所構成。及至佢哋喺半夜呼聲之時被喚醒，先發現自己竟被越過，未被算為神所揀選立約嘅子民。佢哋被越過，唔係因為冇酒，而係因為佢哋有錯誤嘅酒。喺十個童女嘅比喻裏面，約珥嘅新酒就係油。
Their salvation is placed in the terms of whether they receive the “new wine” of the latter rain message. The “old and ancient men” are also portrayed as “the drunkards of Ephraim” by Isaiah, and Ephraim is not represented in the sealed in Revelation seven. He is replaced by his brother Manasseh. It is difficult to find a more wicked king than Manasseh, but he replaces the drunkards of Ephraim.
佢哋嘅得救，乃係取決於佢哋有冇領受後雨信息之「新酒」呢一個條件。以賽亞亦將「老年人和極老的人」描繪為「以法蓮的醉漢」；而喺《啟示錄》第七章受印者之中，並冇以法蓮嘅代表。佢被佢兄弟瑪拿西所取代。要搵出一個比瑪拿西更邪惡嘅王，實在唔容易；然而，佢卻取代咗以法蓮的醉漢。
“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.’
嗰一等人若不因自己靈性嘅衰退而憂傷，亦不為別人嘅罪惡哀慟，就必不得着上帝嘅印記。主差遣祂嘅使者，就是手執殺戮兵器嘅人，說：「你哋要跟住佢行過全城，擊殺人；你哋嘅眼唔好顧惜，也唔好憐恤：要將老少、處女、嬰孩同婦女，全然殺盡；只是凡有記號嘅人，你哋都不可挨近；並要從我嘅聖所起首。」於是他們就從殿前嘅老年人起首。
“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.
「我哋喺呢度見到，教會——主嘅聖所——首先感受到上帝忿怒嘅擊打。嗰啲古老嘅人，就係上帝曾經賜畀佢哋大光、又曾經作為人民屬靈利益守望者嘅人，竟然背棄咗佢哋所受嘅託付。佢哋採取咗一種立場，認為我哋唔需要再期待神蹟，同埋好似往日一樣上帝權能明顯嘅彰顯。時代已經改變。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，不會以審判臨到祂嘅子民。因此，『平安穩妥』就成為嗰啲人嘅呼喊；而呢啲人永遠都唔會再好似號角咁揚起聲音，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，正正就係感受被觸怒之上帝公義報應嘅人。男人、少女，同埋幼小嘅孩子，都一同滅亡。」
“The abominations for which the faithful ones were sighing and crying were all that could be discerned by finite eyes, but by far the worst sins, those which provoked the jealousy of the pure and holy God, were unrevealed. The great Searcher of hearts knoweth every sin committed in secret by the workers of iniquity. These persons come to feel secure in their deceptions and, because of His long-suffering, say that the Lord seeth not, and then act as though He had forsaken the earth. But He will detect their hypocrisy and will open before others those sins which they were so careful to hide.
「忠信之人所為之歎息哀哭嘅可憎之事，凡有限之眼所能辨識者，盡在其中；然而，最為嚴重、激起純潔聖潔之上帝忌邪之心嘅罪，卻尚未顯露。那位鑒察人心的大主，知道一切作孽之人在暗中所犯嘅罪。呢等人因自己嘅詭詐而漸覺安穩，又因祂恆久忍耐，便說主看不見，繼而行事，彷彿祂已離棄這地。然而，祂必察出他們嘅虛偽，並要在眾人面前揭露那些他們一向小心隱藏嘅罪。」
“No superiority of rank, dignity, or worldly wisdom, no position in sacred office, will preserve men from sacrificing principle when left to their own deceitful hearts. Those who have been regarded as worthy and righteous prove to be ring-leaders in apostasy and examples in indifference and in the abuse of God’s mercies. Their wicked course He will tolerate no longer, and in His wrath He deals with them without mercy.
「無論係地位上嘅優越、尊榮，抑或屬世嘅智慧，亦無論身居何等神聖職分，都不能保守人喺任憑自己詭詐之心嘅時候，不致犧牲原則。嗰啲一向被視為配得稱許同公義嘅人，竟證明自己係背道嘅首惡，並且成為冷漠同濫用上帝恩慈嘅鑑戒。佢哋邪惡嘅行徑，祂不再容忍；祂喺震怒之中對付佢哋，毫不施憐憫。」
“It is with reluctance that the Lord withdraws His presence from those who have been blessed with great light and who have felt the power of the word in ministering to others. They were once His faithful servants, favored with His presence and guidance; but they departed from Him and led others into error, and therefore are brought under the divine displeasure.” Testimonies, volume 5, 211, 212.
主唔係甘心情願噉離開嗰啲曾經蒙受大光照、又喺服事他人時體驗過聖言能力嘅人。佢哋曾經係祂忠心嘅僕人，蒙祂同在同引導嘅恩待；但係佢哋離開咗祂，又帶領其他人陷入錯誤，所以就落喺神聖憤懣之下。——《證言》卷五，211、212頁。
Joel is speaking to the leadership of the Laodicean Seventh-day Adventist church when he identifies the “old men,” but Joel is also speaking to the unlearned, as Isaiah calls those who are contrasted with the learned. Joel is speaking to the ancient men who bow to the sun in Ezekiel chapter eight, and who are the first to be judged in chapter nine. He is also addressing the laity of the Laodicean Seventh-day Adventist church when he says, “Hear this, ye old men, and give ear, all ye inhabitants of the land.”
約珥指出「老年人」之時，乃是向老底嘉的基督復臨安息日會之領導層說話；然而，約珥同時也是向那些無學問的人說話，正如以賽亞稱那些與有學問之人相對比者一樣。約珥所論及的，乃是以西結書第八章中那些向日頭下拜的古老之人，而他們亦是在第九章中首先受審判的。當他說：「老年人哪，當聽我的話；國中的一切居民哪，都要側耳而聽。」之時，他也是在向老底嘉的基督復臨安息日會之平信徒說話。
The 25 men in chapter eight are located at the Sunday law, where they are bowing to the sun with their backs to the sanctuary. They are a “tithe” of the rebellion of the 250, who stood with Korah, Dathan and Abiram. The 25 men are a symbol of the rebellion that was repeated, according to inspiration in 1888, which typified the rebellion of the leadership of the Laodicean Seventh-day Adventist church at 9/11, through unto the Sunday law. They represent a “tithe” of rebellion in the very same period that Isaiah in chapter six identifies the wise as a “tithe,” that has substance within.
第八章中嗰二十五個人，係位於星期日法令之時；當時佢哋背向聖所，向太陽下拜。佢哋乃係那與可拉、大坍、亞比蘭一同站立之二百五十人叛逆嘅「十分之一」。呢二十五個人，乃係嗰場叛逆嘅象徵；按住默示所示，呢場叛逆曾於1888年重演，並預表老底嘉之第七日安息日會領導層自9/11直至星期日法令期間嘅叛逆。佢哋所代表嘅，正正就係喺同一時期之內一個叛逆嘅「十分之一」；而以賽亞喺第六章所指出嘅智慧人，亦被稱為內裏仍有實質嘅「十分之一」。
Joel is the announcement to Adventism, that their probation is closed for they have filled up their cup of probationary time with sin, and the fulness is represented as sickness from their head unto their toes, identifying that the message of the latter rain has been cut off from their mouths. Isaiah describes the same reality in chapter twenty-nine.
《約珥書》乃係向復臨信徒所發出嘅宣告：佢哋嘅恩典時期已經結束，因為佢哋喺試驗時期之中以罪惡填滿咗自己嘅杯；而嗰種滿盈被描繪為由頭到腳趾都患病，表明後雨嘅信息已經從佢哋口中被截斷。《以賽亞書》喺第二十九章亦描述咗同樣嘅現實。
Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned.
你們要停住而驚奇；要呼喊而哀號：他們醉了，卻不是因酒；他們東倒西歪，卻不是因濃酒。因為耶和華將沉睡的靈澆灌在你們身上，並且封住了你們的眼；先知和你們的官長，就是先見，祂都遮蔽了。這一切的異象，對你們都成了如同一卷封住的書的話；人將這書交給識字的人，說：請念罷；他就說：我不能念，因為是封住了。又將這書交給不識字的人，說：請念罷；他就說：我不識字。
Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:9–16.
所以主說：「因這百姓用口親近我，用嘴唇尊敬我，心卻遠離我；他們對我的敬畏，不過是領受人的吩咐。故此，看哪，我要向這百姓行奇妙的事，就是奇妙又可畏的事；他們智慧人的智慧必然消滅，聰明人的聰明必然隱藏。禍哉，那些深藏謀略、要向耶和華隱藏自己計謀的人；他們的作為都在黑暗中，並且說：誰看見我們呢？誰知道我們呢？你們把事顛倒了，豈可看作窰匠的泥嗎？被造的物豈可論造它的說：他沒有造我？被塑造的豈可論塑造它的說：他沒有聰明？」以賽亞書 29:9–16。
The “understanding” of the wise men is based upon the unsealing of God’s prophetic Word. Those who have been trained in the corrupted institutions of Adventism cannot read the book of prophecy, and they accuse God of having no understanding. When the prophecy is unsealed, they cannot understand it, so they accuse God of being the one who has no understanding, and in so doing they turn things upside down. The learned and unlearned of Adventism cannot understand the prophecy that is unsealed just before probation closes, and the book of Joel commands the “old men” to hear, but they are a class that hearing, they do not hear, and seeing they do not see.
智慧人嘅「明白」，乃係建立喺上帝先知性話語被揭開封印之上。凡受過復臨運動敗壞制度所訓練的人，都不能讀明先知書，並且控告上帝毫無明白。當預言被揭開封印之時，佢哋既不能明白，就反過來控告上帝先至係嗰位毫無明白者；佢哋咁樣行，就係將事情完全顛倒。復臨運動中有學問的同冇學問的，都不能明白嗰喺恩門關閉之前啱啱被揭開封印嘅預言；而《約珥書》吩咐「老年人」要聽，然而佢哋卻係一等人，聽係聽見，卻不聽見；看係看見，卻不看見。
The very heart of their rebellion is represented in their inability to recognize Christ as the first and the last. This is the context of the chapter where the question is asked, “Hath this been in your days, or even in the days of your fathers?”
佢哋悖逆嘅核心，正正表現喺佢哋無法承認基督乃首先的、亦係末後的。呢個就係本章提出呢個問題嘅背景：「在你們的日子，或在你們列祖的日子，曾有這樣的事嗎？」
Was there a time in the history of your fathers where a people awaken at the Midnight Cry, only to find they are foolish virgins? The “old men” are commanded to “awake,” as were the Millerites at Exeter camp meeting in 1844. The parable of the ten virgins is the parable of the experience of the Adventist people which was fulfilled to the very letter in Millerite history, and will be fulfilled again to the very letter in the latter days. The inability of Laodicean Seventh-day Adventism to recognize that the foundational history of their church is repeated in the latter days, emphasizes the prophetic principle that is the key that unlocks the prophetic message. It is not only the biblical rule, but also the heart of the Revelation of Jesus Christ’s character that is unsealed just before probation closes.
喺你列祖嘅歷史當中，可曾有一個時候，一班民眾喺半夜嘅呼喊中醒起，卻發覺自己原來係愚拙嘅童女？「老年人」奉命要「醒起」，正如一八四四年米勒派喺埃克塞特營會中一樣。十個童女嘅比喻，乃係復臨信徒經歷嘅比喻；呢一個比喻喺米勒派歷史中逐字逐句地應驗過，亦將會喺末後嘅日子再次逐字逐句地應驗。老底嘉時期嘅基督復臨安息日會，竟不能認出佢哋教會奠基性嘅歷史會喺末後日子重演；呢一點正好突顯出嗰一條先知性原則——就係解開先知信息嘅關鍵。呢唔單止係聖經嘅法則，亦係喺恩門關閉之前，耶穌基督品格之啟示被揭開封印嘅核心。
Joel asks, “Hath this been in your days, or even in the days of your fathers?” Or it might be asked, “In the days of your fathers, was there a testing process that separated a new covenant people, from and old covenant people?” There was, and the separation was accomplished by the prophetic message represented as oil in the parable. “Hath this been in your days or the days of your fathers” immediately identified that what happened in the days of their fathers was an awakening after four generations of escalating destruction, as represented by the command to send the message out over four generations, and with the four insects of escalating destruction. Joel is the pronouncement of judgment against a backslidden and apostate church at the Midnight Cry. No church in sacred history has stood against greater light than the Seventh-day Adventist church. The symbol of that type of rebellion against the truth is represented by “Capernaum.”
約珥問道：「這事在你們的日子曾有過麼？或者在你們列祖的日子曾有過麼？」也可以這樣問：「在你們列祖的日子，是否曾有一個試驗的過程，將一班新約的子民同一班舊約的子民分別出來？」確實有，而這種分離乃是藉着那在比喻中以油所表徵的先知信息而成就的。「這事在你們的日子，或在你們列祖的日子曾有過麼」這句話，立即指明在他們列祖的日子所發生的，乃是在四代逐步加劇的毀滅之後的一次覺醒；這一點由那吩咐要將信息傳達至四代，以及那四種逐步加劇毀滅的昆蟲所表徵。約珥乃是在半夜呼聲之時，對一個退後背道、已成叛教之教會所宣告的審判。在神聖歷史中，從來沒有任何一個教會比基督復臨安息日會曾經抗拒更大的亮光。這種悖逆真理之類型的象徵，乃是由「迦百農」所表徵。
We will continue in the next article.
我哋將會喺下一篇文章繼續。
“At Capernaum Jesus dwelt in the intervals of His journeys to and fro, and it came to be known as ‘His own city.’ It was on the shores of the Sea of Galilee, and near the borders of the beautiful plain of Gennesaret, if not actually upon it.” The Desire of Ages, 252.
「耶穌往返各處行程之間，便住喺迦百農；因此，嗰處就畀人稱為『祂自己嘅城』。佢位於加利利海邊，靠近美麗嘅革尼撒勒平原邊界；若唔係正正坐落其上，亦至少相距不遠。」《歷代願望》，252。
“Among the professed children of God, how little patience has been manifested, how many bitter words have been spoken, how much denunciation has been uttered against those not of our faith. Many have looked upon those belonging to other churches as great sinners, when the Lord does not thus regard them. Those who look thus upon the members of other churches, have need to humble themselves under the mighty hand of God. Those whom they condemn may have had but little light, few opportunities and privileges. If they had had the light that many of the members of our churches have had, they might have advanced at a far greater rate, and have better represented their faith to the world. Of those who boast of their light, and yet fail to walk in it, Christ says, ‘But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you. And thou, Capernaum [Seventh-day Adventists, who have had great light], which art exalted unto heaven [in point of privilege], shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day. But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee.’ At that time Jesus answered and said, ‘I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent [in their own estimation], and hast revealed them unto babes.’
「喺自稱為上帝兒女嘅人當中，所顯出嘅忍耐係何等少，所講出嘅苦毒言語係何等多，對嗰啲唔屬於我哋信仰嘅人所發出嘅譴責又係何等多。好多人都將屬於其他教會嘅人睇作大罪人，然而主並唔係咁樣看待佢哋。凡係咁樣看待其他教會肢體嘅人，都有需要喺上帝大能嘅手下自卑。佢哋所定罪嘅人，可能不過得著咗少少亮光，機會同特權亦不多。如果佢哋曾有我哋教會中許多信徒所曾有過嘅亮光，佢哋或者會以遠為更大嘅速度長進，並且向世人更好噉表明佢哋嘅信仰。對於嗰啲誇耀自己有亮光，卻又未有按住亮光而行嘅人，基督話：『但我告訴你們，當審判的日子，推羅、西頓所受的，比你們還容易受呢！迦百農啊〔第七日安息日會信徒，你們曾得大光〕，你已經升到天上〔就特權而言〕，將來必墜落到陰間；因為在你那裡所行的異能，若行在所多瑪，它還可以存到今日。但我告訴你們，當審判的日子，所多瑪地所受的，比你還容易受呢！』當時，耶穌回答說：『父啊，天地的主，我感謝你，因為你將這些事，向智慧通達人〔按佢哋自己嘅估計〕就藏起來，向嬰孩就顯出來。』」
“‘And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim.’
「耶和華說：如今，因你們行了這一切的事，我屢次早起向你們說話，你們卻不聽；我呼喚你們，你們卻不應。因此，我必向這稱為我名下、你們所倚靠的殿，並向我所賜給你們和你們列祖的地方，照我從前待示羅所行的而行。我也必將你們從我眼前趕逐出去，正如我趕出你們的一切弟兄，就是以法蓮的全體後裔一樣。」
“The Lord has established among us institutions of great importance, and they are to be managed, not as worldly institutions are managed, but after God’s order. They are to be managed with an eye single to his glory, that by all means perishing souls may be saved. To the people of God the testimonies of the Spirit have come, and yet many have not taken heed to reproofs, warnings, and counsels.
「主已經喺我哋中間設立咗極其重要嘅機構；而呢啲機構嘅管理，唔應照住屬世機構嘅方式，乃要按照上帝嘅秩序。佢哋必須專一注目於祂嘅榮耀而加以管理，好叫無論用乜嘢方法，將要滅亡嘅靈魂都可以得救。上帝子民已經領受咗聖靈嘅見證，然而，仍有許多人冇留心所賜下嘅責備、警告同勸勉。」
“‘Here now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not: fear ye not me saith the Lord: will ye not tremble at my presence, which have placed the sand for the bound of the sea by a perpetual degree, that it cannot pass it: and though the waves thereof toss themselves, yet can they not prevail; though they roar, yet can they not pass over it? but this people hath a revolting and a rebellious heart; they are revolted and gone. Neither say they in their heart, Let us now fear the Lord our God, that giveth rain, both the former and the latter, in his season: he reserveth unto us the appointed weeks of the harvest. Your iniquities have turned away these things, and your sins have withholden good things from you. . . . They judge not the cause, the cause of the fatherless, yet they prosper; and the right of the needy do they not judge. Shall I not visit for these things? saith the Lord; shall not my soul be revenged on such a nation as this?’
「你哋呢啲愚昧無知嘅百姓，宜家要聽呢話；你哋有眼，卻看不見；有耳，卻聽不見。耶和華說：你哋不怕我嗎？喺我面前，你哋豈不戰兢嗎？我以沙為海嘅界限，立定永遠嘅定例，使海不能越過；波浪雖然翻騰，卻不能得勝；雖然吼叫，卻不能越過。但呢百姓有背逆叛亂嘅心；佢哋已經背道而去。佢哋心裏也不說：我哋應當敬畏耶和華我哋嘅神；佢按時賜雨，就係秋雨春雨，又為我哋存留收割所定嘅節令。你哋嘅罪孽使呢啲事轉離你哋；你哋嘅罪惡使美物不得臨到你哋……佢哋不為孤兒伸冤，連孤兒嘅案件也不審理，反倒亨通；有需要之人嘅權利，佢哋也不審判。耶和華說：我豈不因呢啲事討罪呢？我嘅心豈不向咁樣嘅國報仇呢？」
“Shall the Lord be compelled to say, ‘Pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee’? ‘Therefore the showers have been withholden, and there hath been no latter rain. . . . Wilt thou not from this time cry unto me, My father, thou art the guide of my youth?’” Review and Herald, August 1, 1893.
「主豈要被迫說：『你不要為這百姓祈禱，也不要為他們發出哀求和祈求，也不要向我代求；因我必不聽你。』？『所以甘霖被止住了，春雨也沒有降下……從今以後，你豈不向我呼求說：我父啊，你是我幼年時的引導者嗎？』」《Review and Herald》，1893年8月1日。