We closed the last article identifying that all three of the angels of Revelation fourteen have a message in their hands. The second and third angel are identified as having a “parchment,” with them as they descend with their message. Each angel represents a message, and the arrival of each message causes an effect. The first angel arrived in 1798. That message was unsealed and there was an increase of knowledge concerning the impending judgment. That increase of knowledge produced two classes of worshippers. When the second angel arrived the message of the Protestants’ fall was unsealed and there was an increase of knowledge and two classes were produced. When the Midnight Cry message arrived on October 22, 1844, it was unsealed at Exeter camp meeting and there was an increase of knowledge and two classes of virgins were produced. When the third angel arrived on October 22, 1844 the message of the third angel and all that it represents was unsealed and there was an increase of knowledge and two classes were produced.
我哋喺上一篇文章結束時指出，《啟示錄》第十四章嘅三位天使，手中都各有一個信息。第二位同第三位天使被指明喺佢哋帶着信息降臨之時，隨身都有一份「羊皮卷」。每一位天使都代表一個信息，而每一個信息嘅來到都會造成一種影響。第一位天使喺1798年來到。嗰個信息被解開，關於臨近審判嘅知識亦隨之增加。呢種知識嘅增加產生咗兩等敬拜者。當第二位天使來到之時，關於新教徒墮落嘅信息被解開，知識亦隨之增加，並且產生咗兩等人。當午夜呼聲嘅信息喺1844年10月22日來到之時，佢喺埃克塞特營會中被解開，知識亦隨之增加，並且產生咗兩等童女。當第三位天使喺1844年10月22日來到之時，第三位天使嘅信息以及其所代表嘅一切都被解開，知識亦隨之增加，並且產生咗兩等人。
Another characteristic that can be found in the angels has to do with the empowerment of the angel’s messages. The message of the second angel was empowered by the message of the Midnight Cry, as the previous article showed, but the Midnight Cry is not represented by a singular angel, it is represented by many angels. The history that corresponded to the second angel and the Midnight Cry shows that the second angel’s message was empowered when the Midnight cry joined with it. In the same book we are told:
喺天使身上可以見到嘅另一個特徵，乃係關乎天使信息所得嘅能力加增。正如上一篇文章所顯示，第二位天使嘅信息，乃係藉着半夜呼喊嘅信息而得着能力；但半夜呼喊並唔係由一位單一嘅天使所代表，乃係由許多天使所代表。與第二位天使同半夜呼喊相對應嘅歷史顯示，第二位天使嘅信息，乃係當半夜呼喊與之結合嘅時候，先得着能力加增。喺同一本書裏面，我哋被告知：
“I saw angels hurrying to and fro in heaven. They were descending to earth, and again ascending to heaven, preparing for the fulfillment of some important event. Then I saw another mighty angel commissioned to descend to earth, and unite his voice with the third angel, and give power and force to his message. Great power and glory were imparted to the angel, and as he descended, the earth was lightened with his glory. The light which went before and followed after this angel, penetrated everywhere, as he cried mightily, with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. The message of the fall of Babylon, as given by the second angel, is again given, with the addition of the corruptions which have been entering the churches since 1844. The work of this angel comes in at the right time, and joins in the last great work of the third angel’s message, as it swells into a loud cry. And the people of God are fitted up everywhere to stand in the hour of temptation which they are soon to meet. I saw a great light resting upon them, and they united in the message, and fearlessly proclaimed with great power the third angel’s message.
「我看見天上有天使急速往來奔走。他們下降到地上，隨後又上升回天上，為着某件重大事件的應驗作準備。其後，我又看見另一位大有能力的天使奉差遣下降到地上，與第三位天使一同發聲，並賦予他的信息能力與力量。這位天使被賜予極大的能力與榮耀；當他降下時，全地都因他的榮耀而發光。這位天使前行與隨後所發出的光，透入各處；他大聲呼喊，以強而有力的聲音說：大巴比倫傾倒了！傾倒了！成了鬼魔的住處、各樣污穢之靈的巢穴，並各樣污穢可憎之雀鳥的牢籠。第二位天使所傳巴比倫傾倒的信息，再次被傳出，並加上自1844年以來不斷進入眾教會之敗壞的內容。這位天使的工作正當其時，加入第三位天使信息最後的大工，並使之膨脹成為大聲呼喊。上帝的子民在各處都被裝備妥當，可以在他們不久將要遭遇的試探時辰中站立得住。我看見有大光停留在他們身上，他們便同心聯合於這信息之中，無所畏懼地以大能力宣講第三位天使的信息。」
“Angels were sent to aid the mighty angel from heaven, and I heard voices which seemed to sound every where, 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, and joined 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.” Spiritual Gifts, volume 1, 193, 194.
「天使奉差遣去協助那位從天而來的大力天使；我聽見有聲音，似乎到處都在發出，說：我的民哪，你們要從那城出來，免得與她一同有分於她的罪，也免得受她所受的災殃；因她的罪惡滔天，上達於天， 神已經想起她的不義。這信息似乎是第三位天使信息的增補，並且與之結合，正如一八四四年半夜的呼聲與第二位天使的信息結合一樣。 神的榮光停留在那些忍耐等候的聖徒身上，他們毫無畏懼地發出最後嚴肅的警告，宣告巴比倫的傾倒，並呼召 神的子民從她當中出來，好叫他們得以逃避她那可怕的厄運。」《屬靈恩賜》卷一，193、194。
The Midnight Cry joined the second angel, and the angel of Revelation eighteen joins the third angel, and when he joins the third angel, he is repeating the joining of the Midnight Cry and the second angel in the beginning of Adventism. Based upon two witnesses, the second and third angel, every angel’s message has a secondary message that empowers it. These two witnesses teach that when the first angel’s message arrived in history, there had to come a point thereafter where that message was empowered by a secondary message. This was of course also true of the first angel. In the first paragraph of the long passage, we just set forth, Sister White identifies the same characteristics to the first angel as John assigns to the angel of Revelation eighteen when she states, “I was told that his mission was to lighten the earth with his glory, and warn man of the coming wrath of God.” It is clear in the passage she is referring to the first angel.
午夜呼聲與第二位天使聯合，而啟示錄十八章的天使則與第三位天使聯合；並且當他與第三位天使聯合之時，他乃是在重述復臨運動起初午夜呼聲與第二位天使之聯合。根據兩個見證人——第二位與第三位天使——每一位天使的信息都有一個次要的信息賦予其能力。這兩個見證人教導我們，當第一位天使的信息在歷史中來到之時，其後必定有一個時刻，那信息要藉着一個次要的信息而得着能力。這對第一位天使當然也同樣是真實的。在我們剛才所列出那段長引文的第一段中，懷姊妹將同樣的特徵歸於第一位天使，正如約翰歸於啟示錄十八章的那位天使一樣；她說：「有人告訴我，他的使命乃是要以他的榮耀照亮全地，並警告世人上帝將要來臨的忿怒。」顯然，在這段話中，她所指的乃是第一位天使。
The first angel’s message arrived in 1798, and it was thereafter empowered on August 11, 1840, when the Ottoman supremacy ceased. At that point the mighty angel of Revelation ten came down out of heaven and placed one foot on the land and one on the sea. He represents the empowerment of the first angel, and this is what identifies the work of the first angel as the same work as the angel of Revelation eighteen. Both were to lighten the earth with their glory, but the angel of Revelation eighteen joins the third angel, just as the Midnight Cry joined the second angel and just as the angel that descended in Revelation ten joined the first angel.
第一位天使的信息喺1798年臨到，其後喺1840年8月11日——即鄂圖曼霸權終止之時——得着能力。到嗰個時候，啟示錄第十章嗰位大力的天使從天降下，一隻腳踏在地上，一隻腳踏在海上。佢所代表嘅，乃係第一位天使所得着的能力；而正係呢一點，表明第一位天使嘅工作，同啟示錄第十八章嗰位天使嘅工作乃係同一項工作。兩者都要以佢哋嘅榮耀照亮全地；但啟示錄第十八章嗰位天使係加入第三位天使，正如午夜呼聲加入第二位天使，又如啟示錄第十章所降下嗰位天使加入第一位天使一樣。
Therefore, when the first angel arrived, a message was unsealed that produced two classes of worshippers. When the first angel’s message was empowered by the angel of Revelation ten, he had in his hand a little book that he commanded John to eat, identifying that he brought a message, unsealed it and it produced two classes of worshippers. When the second angel, Midnight Cry and third angel arrived there was a message unsealed that tested and produced two classes of worshippers.
因此，當第一位天使來到之時，一個信息被揭開了封印，並產生了兩等敬拜的人。當第一位天使的信息藉着《啟示錄》第十章的那位天使得着能力之時，他手中拿着一本小書，並吩咐約翰把它吃了，這表明他帶來了一個信息，將其揭開封印，而這信息產生了兩等敬拜的人。當第二位天使、午夜呼聲，以及第三位天使來到之時，也有一個信息被揭開了封印，這信息試驗人，並產生了兩等敬拜的人。
The passage we are addressing emphasizes by comparing the history of Christ with the history of the Millerites that the sequential testing process that took place in the Millerite history also took place in the days of Christ, which was the end of ancient Israel. If a sequential testing process took place at the beginning of spiritual Israel and at the end of ancient Israel, then there will be a sequential testing process at the end of spiritual Israel, as there was at the beginning of ancient Israel.
我哋而家所論及嘅呢段文字，藉着將基督嘅歷史同米勒派嘅歷史作比較，強調指出：喺米勒派歷史中所發生、按次序而進行嘅試驗過程，同樣亦發生喺基督嘅日子，即古代以色列終結嘅時期。若然喺屬靈以色列開始之時，同埋喺古代以色列終結之時，都有一個按次序而進行嘅試驗過程；咁樣，正如喺古代以色列開始之時一樣，喺屬靈以色列終結之時，亦必定會有一個按次序而進行嘅試驗過程。
In Millerite history this would represent five unsealing’s that tested and produced two classes of worshippers from 1798 until October 22, 1844. The passage clearly teaches that if you fail a test, you will not pass the next test, for you wont even try. It is also clear that in the time of Christ the testing process concludes with the former chosen covenant people being in total darkness in regards to the plan of salvation. Daniel and John represent those who listen to the voice behind them, those who passed through a progressive testing process that required individual investigation of each new truth that was unsealed.
喺米勒派嘅歷史當中，呢一點將會代表五次揭開封印；由1798年直到1844年10月22日，呢五次揭開封印試驗並產生咗兩等敬拜者。呢段經文明確教導，如果你喺一個試驗當中失敗，你就唔會通過下一個試驗，因為你甚至連嘗試都唔會去嘗試。同樣清楚嘅係，喺基督嘅時代，呢個試驗嘅過程係以先前蒙揀選嘅立約子民，喺救恩計劃方面陷入完全黑暗而告終。但以理同約翰代表嗰啲聽從身後聲音嘅人，亦即係嗰啲經歷咗一個循序漸進之試驗過程嘅人；而呢個過程要求人對每一項新近揭開嘅真理，逐一作出個別查考。
The books of Daniel and Revelation are one book, and Daniel and John are the two witnesses of that one book. One witness is the beginning of the book, and the other witness is the end of the book. Both witnesses suffered death and resurrection symbolically; one was persecuted by the Medo-Persian kingdom, (typifying the United States) and the other persecuted by Rome, (typifying the papacy). John is being persecuted because he is a Sabbath-keeper in agreement with Daniel being persecuted for refusing to change his worship practices. Together they represent those at the end of the world who are persecuted for refusing to accept the worship of Sunday in place of the seventh-day Sabbath.
但以理書同啟示錄乃係一本書，而但以理同約翰就係呢一本書嘅兩個見證人。一個見證人係呢本書嘅開頭，另一個見證人係呢本書嘅結尾。兩個見證人都象徵性噉經歷咗死亡同復活；一個受到瑪代—波斯國所逼迫，（預表美國）另一個就受到羅馬所逼迫，（預表教皇制度）。約翰受到逼迫，係因為佢係守安息日嘅人；呢一點同但以理因拒絕改變自己敬拜嘅做法而受逼迫係一致嘅。佢哋一同代表世界末時嗰啲因拒絕接受以星期日嘅敬拜取代第七日安息日而受逼迫嘅人。
The people represented by Daniel and John have been or will be those that are sealed, for when Daniel was placed in the lion’s den for not obeying the king’s “decree,” the king sealed the stone, in order that the purpose might not be changed. Daniel was sealed for eternity, because the king’s decree and also the authority of his seal could not be changed, according to the laws of the Medes and Persians. The king’s seal was placed upon a stone and the door was shut. The door is shut at the Sunday law, and no man can open that door, just as the door was shut on October 22, 1844. This was a simple illustration of the importance of considering not only the prophetic events that are set forth in a prophecy, but also the importance of applying the circumstances surrounding the prophet when he is illustrated within the story.
但以理同約翰所代表嘅子民，已經或者將要係嗰啲受印記嘅人；因為當但以理因唔順從王嘅「諭旨」而被放入獅子坑嘅時候，王就將石頭封住，為要使所定嘅旨意不得更改。按照瑪代人同波斯人嘅律例，因為王嘅諭旨以及佢印嘅權柄都不能更改，所以但以理乃係為永遠而被封住。王嘅印加喺一塊石頭之上，而門亦都關閉了。呢道門喺星期日法令之時被關閉，冇有人能打開，正如喺1844年10月22日嗰道門被關閉一樣。呢個只不過係一個簡單嘅例證，說明我哋唔單止要留意預言中所陳明嘅預言事件，亦都要重視喺故事之中先知被用作表徵時，佢周圍所涉及嘅情況應當如何加以應用。
Yet this is also an illustration of the power of considering the beginning (the book of Daniel) with the end (the book of Revelation) together as two witnesses of the same prophecy, for two witnesses are what is required to establish a biblical fact. The predicted events and the illustration of the prophets’ activities in connection with the prophecy are both inspired.
然而，呢一點亦都說明咗，將起頭（但以理書）同結局（啟示錄）一同視為同一預言之兩個見證，係何等有力嘅例證；因為，要確立一項聖經事實，所需要嘅正是兩個見證。所預言嘅事件，以及先知就住該預言而有之行動所構成嘅圖解，二者同樣都係受靈感啟示嘅。
All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: That the man of God may be perfect, thoroughly furnished unto all good works. 2 Timothy 3:16, 17.
全部聖經都係神所默示嘅，於教訓、督責、使人歸正、教導人學義，都係有益嘅；叫屬神嘅人得以完全，預備行各樣嘅善事。提摩太後書 3:16, 17.
If the predicted events of the Bible are illustrating the end of the world, then the illustration of the prophet and his surroundings when he receives and testifies of the prediction are an illustration of the end of the world. Therefore, when a prophet’s surroundings and activities are prophetically illustrated—the prophet is an illustration of God’s people at the end of the world. With that understanding in place, when we bring the line of Malachi’s Elijah prediction together with the lines of Revelation fourteen and eighteen, they all testify of the history of the final warning message—but their testimony is two-fold.
如果《聖經》所預言嘅事件係用嚟描繪世界嘅終局，咁先知喺領受並見證呢個預言之時，佢本人同佢周遭嘅環境所構成嘅圖像，亦就係世界終局嘅圖像。因此，當先知嘅環境同活動以預言性嘅方式被描繪出嚟——先知就係末世上帝子民嘅表號。喺呢個理解之下，當我哋將《瑪拉基書》關於以利亞嘅預言脈絡，同《啟示錄》第十四章同第十八章嘅脈絡合埋一齊睇，佢哋都一同見證最後警告信息嘅歷史——但佢哋嘅見證係雙重嘅。
The message consists of predicted events that are external to God’s people and a secondary testimony consists of the prophet’s experience while receiving and proclaiming the message. The prophetic concept of two prophetic lines representing the external and internal of the same history was recognized and put into the public record by the pioneers of Adventism. The classic example of this application by the pioneers, in my mind, is when they identify that the seven churches of Revelation and the seven seals of Revelation are parallel histories that identify the internal and external history of the church. The seals represent the external history the churches the internal.
呢個信息由兩部分構成：一部分係對上帝子民以外之事所作嘅預言事件；另一部分嘅次要見證，則係先知喺領受同宣告呢個信息時自身嘅經歷。以兩條預言線代表同一段歷史嘅外在同內在，呢一種預言概念，已被復臨運動嘅先驅所辨認，並載入公開記錄之中。喺我看來，先驅對呢種應用最經典嘅例子，就係佢哋指出《啟示錄》中嘅七教會同七印乃係彼此平行嘅歷史，藉此表明教會嘅內在同外在歷史。七印代表外在歷史；七教會則代表內在歷史。
The Elijah message of Malachi, Revelation chapters fourteen and eighteen identify the same final warning message that is also addressed as “the Revelation of Jesus Christ” in chapter one of Revelation. In chapter one God the Father gave the message to Christ, who then gave it to Gabriel, who then gave it to John who then sent it to the churches. Elijah’s message, as well as the messages represented in Revelation chapters one, fourteen and eighteen are the very same message.
瑪拉基書中以利亞嘅信息，同啟示錄第十四章同第十八章所指出嘅，乃係同一個末後警告嘅信息；而呢個信息，亦即係啟示錄第一章所稱嘅「耶穌基督的啟示」。喺第一章中，父上帝將呢個信息賜畀基督，基督再將佢交畀加百列，加百列再交畀約翰，約翰隨後再傳送畀眾教會。以利亞嘅信息，以及喺啟示錄第一章、第十四章同第十八章所代表嘅信息，完全都係同一個信息。
And the spirits of the prophets are subject to the prophets. For God is not the author of confusion, but of peace, as in all churches of the saints. 1 Corinthians 14:32, 33.
先知嘅靈原是順服先知的。因為神唔係叫人混亂，乃是叫人和平，正如在眾聖徒的各教會中一樣。哥林多前書 14:32, 33.
It is always the same message, for the “prophets are subject to the prophets.” The word translated as “subject” in the verses means, “to subordinate; reflexively to obey: – be under obedience (obedient), put under, subdue unto, (be, make) subject (to, unto), be (put) in subjection (to, under), submit self unto.” All the prophets agree with each other and are in subjection to one another or the message they gave would produce confusion.
信息始終都係同一個，因為「先知的靈原是順服先知的。」經文中譯作「順服」嘅字，意思係：「使歸服；反身即係服從：—在順服之下（順服）、置於之下、使降服於、使（自己）服於（歸於）、處於服從之下（在……之下）、使自己順服於。」眾先知彼此一致，亦彼此順服；否則，佢哋所傳嘅信息就會產生混亂。
All the prophetic illustrations of the final warning message represent the same message. It is the Lord’s design that those who are considered the “wise” in the parable of the ten virgins, who are also called the “wise” that “understand” “the increase of knowledge” when the book of Daniel is unsealed; it is the Lord’s will that the “wise” recognize the special message when it is unsealed. That recognition is accomplished by applying the methodology of biblical study that is specifically identified within the Bible itself. That methodology is accomplished in agreement with Isaiah twenty-eight through the process of bringing the various prophetic lines that address a biblical subject together in parallel to one another in order to establish the correct prophetic events.
末後警告信息一切先知性嘅圖解，都係代表同一個信息。主嘅設計乃係要嗰啲喺十個童女嘅比喻中被視為「聰明」嘅人——亦即當但以理書被揭開之時，嗰些「明白」並曉得「知識增長」嘅「智慧人」——認出呢個被揭開嘅特別信息。呢種認出，乃係藉着運用聖經研究嘅方法而達成；而呢種方法，正正係聖經本身所明確指出嘅。呢種方法，乃係按照以賽亞書二十八章，藉着將各條論及某一聖經主題嘅不同先知性脈絡彼此並列起來，以確立正確嘅先知性事件。
I solicit your patience as we conclude this article here and will continue these thoughts in the next article.
懇請各位耐心容讓我哋喺此結束呢篇文章，並會喺下一篇文章繼續申述呢啲思想。