The message of the Revelation of Jesus Christ that is being unsealed includes the identification of the Hebrew word translated as “truth,” which among other things, represents Christ’s character as the Alpha and Omega. The beginning of a thing representing the end of a thing pervades the entire Bible, and Christ’s character is manifested in the Bible, for He is the Word. Alpha and Omega is the element of Christ’s character that He himself identifies, as the proof that He is God.
耶穌基督之啟示現正被揭開；其中包括對那個被譯作「真理」之希伯來字的辨識。此字除其他含義之外，亦表徵基督作為阿拉法與俄梅戛之品格。一件事物的起頭表徵其終局，這原則貫穿整本聖經；而基督的品格亦顯明於聖經之中，因祂就是道。阿拉法與俄梅戛乃是基督品格中的一個要素，是祂親自指明的，作為祂是神的憑據。
Isaiah chapter forty marks the beginning of a prophetic narrative that continues until the end of the book of Isaiah in chapter sixty-six. It starts by identifying the comforter that is sent, which Christ promises to the disciples to comfort them from his departure, but the coming of the Comforter finds its perfect fulfillment, as all prophecies do, in the last days. Isaiah’s and Jesus’ identification of the arrival of the Comforter points to the disappointment of the movement of the one hundred and forty-four thousand, that occurred on July 18, 2020.
以賽亞書第四十章標誌住一段先知性敘述嘅開始，呢段敘述一直延續到以賽亞書第六十六章書末。佢一開始就指出所差來嘅安慰者；基督曾應許門徒，因着佢離去，要差安慰者嚟安慰佢哋；但安慰者嘅來臨，正如一切預言一樣，喺末後嘅日子先得到完全嘅應驗。以賽亞同耶穌對安慰者來臨嘅指認，乃係指向十四萬四千人運動嘅失望；呢件事發生於2020年7月18日。
Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. And when he is come, he will reprove the world of sin, and of righteousness, and of judgment. John 16:7, 8.
然而，我將真理告訴你們；我去是與你們有益的；因我若不去，保惠師就不到你們這裏來；我若去，就差他到你們這裏來。他既來了，就要叫世人為罪、為義、為審判，自己責備自己。約翰福音 16:7, 8.
The words “sin, righteousness, and judgment” are what the Comforter will use to “reprove” the world. The word translated as “reprove,” includes the meaning to convince. The three steps of “sin, righteousness and judgment” represent the Hebrew word that is translated as “truth.” That word was created from the first, thirteenth and last letters of the Hebrew alphabet, and that word represents that the Creator of all things, is the first and the last, the Alpha and Omega. When the Comforter comes to the disappointed one hundred and forty-four thousand, He will convince them, and then the world, that God is the Alpha and Omega.
「罪、義、審判」呢幾個詞，乃係保惠師用嚟「責備」世人嘅。譯作「責備」呢個字，亦包含使人信服之意。「罪、義、審判」呢三個步驟，代表咗嗰個被譯作「真理」嘅希伯來字。嗰個字係由希伯來字母表中第一、第十三同最後一個字母構成，而嗰個字所代表嘅，就係萬有嘅創造主乃係首先的，也是末後的，乃係阿拉法同俄梅戛。當保惠師臨到嗰失望咗嘅十四萬四千人之時，祂必使佢哋信服，然後亦使世人信服，上帝乃係阿拉法同俄梅戛。
Comfort ye, comfort ye my people, saith your God. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the Lord’s hand double for all her sins. The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a highway for our God. Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain: And the glory of the Lord shall be revealed, and all flesh shall see it together: for the mouth of the Lord hath spoken it. Isaiah 40:1–5.
你哋嘅神話：「你哋要安慰，安慰我嘅百姓。要對耶路撒冷說安慰嘅話，又向她宣告：她爭戰嘅日子已經滿了，她嘅罪孽已經赦免；因為她為自己一切嘅罪，已經從耶和華手中加倍受罰。」有聲音在曠野呼喊說：「預備耶和華嘅路，在沙漠修直一條大道，作為我哋神嘅道。每一個山谷都要被填高；每一座山嶺岡阜都要被削平；彎曲嘅要變為正直，高低不平之地要成為平坦。耶和華嘅榮耀必然顯現；凡有血氣嘅，都必一同看見；因為這是耶和華親口說嘅。」以賽亞書 40:1–5
The passage is identifying the work of the final Elijah messenger that was typified by William Miller, who had been typified by John the Baptist, who had been typified by Elijah, and who had been identified by Malachi as the messenger that prepares the way for the messenger of the covenant. In the final Elijah movement, when the Lord sends the comforter to strengthen those who have been disappointed and are waiting for the Lord during a tarrying time, the “glory of the Lord shall be revealed, and all flesh shall see it together.” The “glory” of the Lord is His character, and the Revelation of Jesus Christ is an unsealing of the element of His character that is represented as Alpha and Omega. After the introduction of the first five verses, the “voice of him that crieth in the wilderness,” asks God “What shall I cry?”
呢段經文所指出嘅，乃係末後以利亞使者嘅工作；呢個工作曾由威廉・米勒所預表，而威廉・米勒又曾由施洗約翰所預表，施洗約翰又曾由以利亞所預表；而瑪拉基亦曾指出，佢就係嗰位為立約之使者預備道路嘅使者。喺末後以利亞嘅運動當中，當主差遣保惠師，去堅固嗰啲曾經失望、並喺耽延嘅時候等候主嘅人之時，「耶和華的榮耀必然顯現；凡有血氣的，必一同看見。」主嘅「榮耀」就係祂嘅品格，而《耶穌基督的啟示》乃係將祂品格中以阿拉法同俄梅戛所表徵嘅要素揭開封印。喺頭五節引言之後，「在曠野有人聲喊着說」就向上帝問道：「我呼喊甚麼呢？」
The voice said, Cry. And he said, What shall I cry? All flesh is grass, and all the goodliness thereof is as the flower of the field: The grass withereth, the flower fadeth: because the spirit of the Lord bloweth upon it: surely the people is grass. The grass withereth, the flower fadeth: but the word of our God shall stand for ever. Isaiah 40:6–8.
有聲音說：「你呼喊吧！」我說：「我當呼喊甚麼呢？」凡有血氣的，盡都如草；其一切榮美，都像田野的花。草必枯乾，花必凋殘；因為耶和華的氣吹在其上；百姓誠然是草。草必枯乾，花必凋殘；惟有我們神的話，必永遠立定。以賽亞書 40:6–8。
The message of Christ’s character that is represented as Alpha and Omega is placed within the symbolism of Islam. In Ezekiel thirty-seven the valley of dead bones is first brought together, and then brought to life by the prophetic message of the four winds.
以阿拉法同俄梅戛所表徵、關乎基督品格嘅信息，被置於伊斯蘭教嘅象徵之內。喺以西結書三十七章，死人骸骨嘅平原首先被聚合，然後藉着四風嘅預言信息而得着生命。
“Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.
「天使正執住四方嘅風；呢啲風被描繪為一匹憤怒嘅馬，意圖掙脫而出，衝過全地嘅面上，沿途帶來毀滅同死亡。 」
“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.
「我哋豈可喺永恆世界嘅邊緣沉睡呢？我哋豈可遲鈍、冷淡、如同死咗一般呢？噢，願我哋嘅教會之中有上帝嘅靈同氣息吹入祂子民裏面，叫佢哋可以站立起來而活。我哋必須看見，呢條路係窄嘅，呢道門係狹嘅；但當我哋通過呢道狹門之後，佢嘅寬廣就係無窮無盡。」《Manuscript Releases》, volume 20, 217.
The angry horse of Bible prophecy is Islam. The angry horse is being held back from doing his work of destruction, as represented by the holding of the four winds by four angels in Revelation seven. They are restrained until the one hundred and forty-four thousand are sealed.
聖經預言中嗰匹發怒嘅馬，就係伊斯蘭教。呢匹發怒嘅馬正被攔阻，未得施行佢毀滅嘅工作；呢一點，正如《啟示錄》第七章所象徵嘅：四位天使執住四方嘅風。佢哋一直受約束，直到十四萬四千人受咗印記為止。
And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. Revelation 7:1–3.
此後，我看見四位天使站在地的四角，執住地上四方的風，使風唔吹喺地上、海上，亦唔吹喺任何樹上。我又看見另一位天使從日出之地上來，攞住永生上帝的印；佢就大聲呼叫那四位獲賜權柄可以傷害地同海的天使，話：「唔好傷害地、海，同埋樹木，等到我哋喺我哋上帝眾僕人的額上印咗印先。」啟示錄 7:1–3
The four winds being held, represents the restraining of Islam until the sealing of God’s people is accomplished. Islam is represented in Revelation as the last three of the seven trumpets, and also as the three woes.
四風被執持，乃表示伊斯蘭被抑制，直至上帝子民受印的工作完成為止。啟示錄以七號中最後三號來表徵伊斯蘭，亦以三樣災禍來表徵之。
And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.
我又觀看，且聽見有一位天使飛在天空當中，大聲說：禍哉！禍哉！禍哉！住在地上嘅人有禍了，因為其餘三位天使將要吹響號角，所發出嘅號聲！啟示錄 8:13
After introducing the three woe trumpets, John identifies the characteristics of Islam in chapter nine. In verse four of chapter nine a command is given to Islam, that was fulfilled in the history of Abubekr, the first leader after Mohammed.
引介咗三個禍號之後，約翰喺第九章指出伊斯蘭教嘅特徵。喺第九章第四節，有一道命令賜畀伊斯蘭教；呢道命令喺穆罕默德之後第一位領袖阿布伯克爾嘅歷史中應驗咗。
And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. Revelation 9:4.
並且有命令吩咐牠們，不可傷害地上的草和各樣青物，並一切樹木；惟獨可以傷害那些額上沒有神印記的人。啟示錄 9:4。
Uriah Smith, identified the relation of Abubekr to verse four.
烏利亞・史密夫指出，阿布伯克爾與第四節有關。
“After the death of Mohammed, he was succeeded in the command by Abubekr, A.D. 632, who, as soon as he had fairly established his authority and government, dispatched a circular letter to the Arabian tribes, from which the following is an extract:
「穆罕默德死後，主後632年，由阿布伯克爾繼承其統帥之位；他一旦穩固確立了自己的權柄與政權，便向阿拉伯各支派發出一封通諭，以下乃其中一段摘錄：」
“‘When you fight the battles of the Lord, acquit yourselves like men, without turning your backs; but let not your victory be stained with the blood of women and children. Destroy no palm-trees, nor burn any fields of corn. Cut down no fruit-trees, nor do any mischief to cattle, only such as you kill to eat. When you make any covenant or article, stand to it, and be as good as your word. And as you go, you will find some religious persons who live retired in monasteries, and propose to themselves to serve God that way; let them alone, and neither kill them nor destroy their monasteries. And you will find another sort of people that belong to the synagogue of Satan, who have shaven crowns; be sure you cleave their skulls, and give them no quarter till they either turn Mohammedans or pay tribute.’” Uriah Smith, Daniel and the Revelation, 500.
「『當你哋為主而戰嘅時候，要奮勇如男子，唔好轉背而逃；但唔好使你哋嘅勝利沾染婦女同孩童嘅血。唔好毀壞任何棕樹，也唔好焚燒任何禾田。唔好砍伐任何果樹，也唔好傷害牲畜，除咗你哋要宰嚟食用嘅以外。當你哋立任何約或訂任何條款，都要遵守，務要言出必行。你哋前行嘅時候，會遇見一啲遁居喺修道院裡面嘅宗教人士，佢哋立志以嗰種方式事奉上帝；由得佢哋，唔好殺害佢哋，也唔好毀壞佢哋嘅修道院。你哋亦會遇見另一類屬於撒但會堂嘅人，佢哋剃咗頭頂；務要劈開佢哋嘅頭顱，唔好向佢哋留情，直到佢哋改信穆罕默德教，或者納貢。』」Uriah Smith, Daniel and the Revelation, 500.
Uriah Smith goes on to identify two classes of men, who were to be distinguished by the Islamic warriors that Abubekr sent to bring war against Rome. One class he identifies as Catholic monks, who worshipped on Sunday; and the other class were those who worshipped on the seventh-day. Islam was only to attack the worshippers of the sun. More important to our considerations is that men, whether Sunday keepers or Sabbath keepers, are symbolically represented as grass, green things and trees. The four winds in chapter seven were restrained from blowing upon the grass until the Sabbath keepers were sealed.
烏利亞．史密夫進一步指出，阿布伯克爾差遣去向羅馬發動戰爭嘅伊斯蘭戰士，要分辨兩類人。其中一類，佢指為天主教修士，即係守星期日敬拜嘅人；另一類，則係守第七日敬拜嘅人。伊斯蘭只可攻擊敬拜太陽嘅人。對我哋嘅考量而言，更重要嘅係，無論係守星期日嘅人，抑或守安息日嘅人，都喺象徵上被表述為草、青物同樹木。第七章所講嘅四風，喺守安息日嘅人受印之前，都被抑制住，唔可以吹襲草地。
The messenger of the movement of the one hundred and forty-four thousand asks God, “What shall I cry?” He was told that his message was to be that the Word of God stands fast forever, and that message was to be placed within the context of the wind that blows upon the grass. When the Comforter is sent to the one hundred and forty-four thousand who have been disappointed over a failed prediction of Islam, and who thereafter recognize they are in the tarrying time of the parable of the ten virgins, they are then informed by the Comforter that the message they are to present, is the message of Islam’s role in Bible prophecy. The arrival of the Comforter, in the history of the tarrying time, causes them to stand.
十四萬四千人運動的使者問上帝：「我當呼喊甚麼呢？」他蒙指示，他的信息乃是上帝的道永遠立定不移；而這信息乃要置於風吹草上的背景之中。當保惠師被差遣到那十四萬四千人那裏，就是那些因着對伊斯蘭教一項失敗之預測而感到失望、其後又認明自己正處於十童女比喻之遲延時期的人，保惠師便告知他們，他們所要傳講的信息，就是伊斯蘭教在聖經預言中的角色。保惠師在遲延時期歷史中的來到，使他們得以站立。
And he said unto me, Son of man, stand upon thy feet, and I will speak unto thee. And the spirit entered into me when he spake unto me, and set me upon my feet, that I heard him that spake unto me. Ezekiel 2:1, 2.
他對我說：「人子啊，你站起來，我要對你說話。」他對我說話的時候，靈就進入我裏面，使我站起來；我便聽見那向我說話者的聲音。以西結書 2:1, 2。
They stand when they are resurrected.
佢哋復活嘅時候，係站立起來。
And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:9–11.
各民、各族、各方言、各國中嘅人，必觀看佢哋嘅屍首三日半，亦唔容許佢哋嘅屍首葬入墳墓。住喺地上嘅人，必因佢哋歡喜快樂，彼此送禮；因為呢兩位先知曾叫住喺地上嘅人受痛苦。過咗三日半，有生命嘅靈從神嗰度進入佢哋裏面，佢哋就站起身來；凡看見佢哋嘅人，都大大懼怕。啟示錄 11:9–11
The two steps of standing, and then being lifted up as the ensign is also represented by Ezekiel in chapter thirty-seven. Ezekiel’s first step, brings together the body parts of the dead dry bones which are in the valley of disappointment. Ezekiel’s second step, is the message of the four winds, which is the sealing message, which is the message of Islam.
先站立、然後被高舉為旗號呢兩個步驟，亦由以西結喺第三十七章所表明。以西結嘅第一步，係將嗰啲喺失望之谷中、已死嘅枯骨之各部分聚集起來。以西結嘅第二步，係四風嘅信息；呢個就係蓋印嘅信息，亦即伊斯蘭嘅信息。
And he said unto me, Son of man, can these bones live? And I answered, O Lord God, thou knowest. Again he said unto me, Prophesy upon these bones, and say unto them, O ye dry bones, hear the word of the Lord. Thus saith the Lord God unto these bones; Behold, I will cause breath to enter into you, and ye shall live: And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live; and ye shall know that I am the Lord. So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them. Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord God; Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Ezekiel 37:3–10.
祂對我說：「人子啊，呢啲骸骨可以復生嗎？」我回答說：「主耶和華啊，祢知道。」祂又對我說：「你要向呢啲骸骨發預言，對佢哋說：你哋呢啲枯乾的骸骨啊，要聽耶和華的話。主耶和華對呢啲骸骨如此說：看哪，我必使氣息進入你哋裡面，你哋就要活了。我必給你哋加上筋，亦必使肉長在你哋身上，又用皮遮蔽你哋，將氣息放在你哋裡面，你哋就要活了；你哋便知道我是耶和華。」於是，我遵命發預言；正當我發預言的時候，就有響聲，看哪，有震動，骸骨便彼此聯合，各歸其位。我觀看，見筋長在佢哋上面，肉亦長了出來，皮將佢哋遮蔽其上；只是佢哋裡面還沒有氣息。祂又對我說：「人子啊，你要向風發預言；你要發預言，對風說：主耶和華如此說：氣息啊，要從四方而來，吹在呢啲被殺的人身上，使佢哋活過來。」於是，我遵祂所吩咐的發預言，氣息就進入佢哋裡面，佢哋便活了，並且站起來，成為極大的軍隊。以西結書 37:3–10。
In the passage of Isaiah, which we are currently considering, when the Comforter arrives, they stand on their feet, then they are lifted up into a high mountain as an ensign and proclaim the “good tidings” which is the latter rain, the third angel’s message.
喺我哋現正考察嘅《以賽亞書》經文當中，當保惠師來到嘅時候，佢哋就站立起來，隨後被舉到高山之上，作為旗幟，並宣告「佳音」，即係後雨、第三位天使嘅信息。
O Zion, that bringest good tidings, get thee up into the high mountain; O Jerusalem, that bringest good tidings, lift up thy voice with strength; lift it up, be not afraid; say unto the cities of Judah, Behold your God! Behold, the Lord God will come with strong hand, and his arm shall rule for him: behold, his reward is with him, and his work before him. He shall feed his flock like a shepherd: he shall gather the lambs with his arm, and carry them in his bosom, and shall gently lead those that are with young. Who hath measured the waters in the hollow of his hand, and meted out heaven with the span, and comprehended the dust of the earth in a measure, and weighed the mountains in scales, and the hills in a balance? Who hath directed the Spirit of the Lord, or being his counsellor hath taught him? With whom took he counsel, and who instructed him, and taught him in the path of judgment, and taught him knowledge, and showed to him the way of understanding? Behold, the nations are as a drop of a bucket, and are counted as the small dust of the balance: behold, he taketh up the isles as a very little thing. And Lebanon is not sufficient to burn, nor the beasts thereof sufficient for a burnt offering. All nations before him are as nothing; and they are counted to him less than nothing, and vanity. Isaiah 40:9–17.
報好信息的錫安哪，你要登上高山；報好信息的耶路撒冷啊，你要大聲揚聲；要揚聲，不要懼怕；要對猶大諸城說：看哪，你們的神！看哪，主耶和華必以大能臨到；他的膀臂必為他掌權。看哪，他的賞賜與他同在；他的報應在他面前。他必像牧人牧養自己的羊群；用膀臂聚集羊羔，抱在懷中，慢慢引導那乳養小羊的。誰曾用手心量諸水，用手虎口量蒼天，用升斗盛大地的塵土，用秤稱山嶺，用天平平岡陵呢？誰曾測度耶和華的靈，或作他的謀士教導他呢？他與誰商議，誰教導他，指示他公平之路，又將知識教訓他，向他指明聰明的道呢？看哪，萬民都像水桶的一滴，又算如天平上的微塵；看哪，他舉起眾海島，好像極微之物。利巴嫩的樹林不夠當柴燒，其中的走獸也不夠作燔祭。在他面前，萬國都算為虛無；被他看為不及虛無，乃為虛空。以賽亞書 40:9–17。
Those that have come out of their graves are lifted up as an ensign, or as Isaiah identifies, they are taken to “a high mountain.” The high mountain is the ensign, and it represents those who were waiting for the Lord, during the tarrying time that is initiated by the first disappointment of July 18, 2020.
嗰啲已經從墳墓裏出來嘅人，被高舉成為一面旌旗；或者照以賽亞所表明，佢哋被帶到「高山」之上。呢座高山就係嗰面旌旗，並且佢象徵嗰啲喺由2020年7月18日第一次失望所引發之遲延時期當中，等候主嘅人。
One thousand shall flee at the rebuke of one; at the rebuke of five shall ye flee: till ye be left as a beacon upon the top of a mountain, and as an ensign on an hill. And therefore will the Lord wait, that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you: for the Lord is a God of judgment: blessed are all they that wait for him. Isaiah 30:17, 18.
一人嘅叱喝，必使一千人逃跑；五人嘅叱喝，你哋都必逃跑；直至你哋剩低嘅，好似山頂上嘅旗杆，又似岡上嘅旌旗。因此，耶和華必然等候，要施恩畀你哋；因此，祂必被尊崇，好憐憫你哋；因為耶和華係施行公平審判嘅 神；凡等候祂嘅，都係有福嘅。以賽亞書 30:17, 18。
In Revelation eleven the ensign is taken to heaven.
喺《啟示錄》第十一章，嗰面旌旗被提到天上。
And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. Revelation 11:12, 13.
佢哋聽見有大聲音從天上向佢哋講：「上嚟呢度。」佢哋就駕雲上到天上；佢哋嘅仇敵也看見了佢哋。正喺嗰時，有大地震，城就倒塌了十分之一；因地震而死嘅人有七千；其餘嘅人都恐懼，便將榮耀歸畀天上嘅神。啟示錄 11:12, 13.
Revelation eleven identifies that the two witnesses are lifted up to heaven, at the same hour as the earthquake. The earthquake that was fulfilled by the French Revolution in past history, typifies the overturning of the United States at the Sunday law. The ensign is therefore lifted up at the Sunday law, and the ensign then proclaims the “good tidings” to the entire world.
《啟示錄》第十一章指出，兩個見證人正正在地震發生的同一時辰被提到天上。嗰場喺過去歷史中藉法國大革命而應驗嘅地震，預表美國喺星期日法案之時被傾覆。因此，旗號係喺星期日法案之時被舉起，而嗰旗號隨後就向全世界宣告「佳音」。
All ye inhabitants of the world, and dwellers on the earth, see ye, when he lifteth up an ensign on the mountains; and when he bloweth a trumpet, hear ye. Isaiah 18:3.
世上一切居民，地上所居住的人哪，山上豎立大旗的時候，你們要看；吹角的時候，你們要聽。以賽亞書 18:3
The ensign will present the “good tidings” when the “trumpet” is blown. The final trumpet message of Revelation is the seventh trumpet, which is the third woe, which is Islam. Isaiah, John and Ezekiel are all speaking of the last days, and they never contradict one another.
當「號角」被吹響之時，那旗號必傳報「佳音」。《啟示錄》最後嘅號角信息，就係第七號；呢第七號就係第三樣災禍，而嗰就係伊斯蘭。以賽亞、約翰同以西結都係講緊末後嘅日子，佢哋彼此之間從不互相矛盾。
The seal of God is placed upon God’s people at the Sunday law.
上帝嘅印記，係喺星期日法案頒布之時，加喺上帝嘅子民身上。
“Not one of us will ever receive the seal of God while our characters have one spot or stain upon them. It is left with us to remedy the defects in our characters, to cleanse the soul temple of every defilement. Then the latter rain will fall upon us as the early rain fell upon the disciples on the Day of Pentecost. . ..
「我哋當中冇一個人，喺我哋嘅品格上仍然帶有一點污點或瑕疵嘅時候，會領受上帝嘅印記。補救我哋品格上嘅缺欠、潔淨心靈嘅聖殿，除去一切污穢，乃係留待我哋自己去作。然後，晚雨就必降喺我哋身上，正如早雨喺五旬節嗰日降喺門徒身上一樣……」
“What are you doing, brethren, in the great work of preparation? Those who are uniting with the world are receiving the worldly mold and preparing for the mark of the beast. Those who are distrustful of self, who are humbling themselves before God and purifying their souls by obeying the truth these are receiving the heavenly mold and preparing for the seal of God in their foreheads. When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.” Testimonies, volume 5, 214–216.
「弟兄們，在這偉大的預備工作中，你們在做甚麼呢？那些與世界聯合的人，正在接受屬世的模樣，並為獸的印記作準備。那些不信靠自己、在上帝面前自卑、並藉着順從真理而潔淨自己心靈的人，這些人正在接受天上的模樣，並為上帝印在他們額上的印記作準備。當命令發出、那印記蓋上之時，他們的品格必永遠保持純潔無瑕。」《證言》第5卷，214–216。
Though the decree is impressed at the Sunday law, those that receive the seal will need to have a character prepared for the seal, before the Sunday law, for the Sunday law is the crisis that all the crises in God’s word point forward to. It is the “crisis”, or “cry”, at midnight in the parable of the ten virgins.
雖然嗰項法令係喺星期日法頒佈之時被強加，但凡領受印記嘅人，必須喺星期日法之前，已經具備一個為印記預備妥當嘅品格，因為星期日法就係上帝聖言中一切危機所共同指向嘅嗰場危機。呢就係十個童女比喻中，半夜所發出嘅「危機」，或「呼聲」。
“Character is revealed by a crisis. When the earnest voice proclaimed at midnight, ‘Behold, the bridegroom cometh; go ye out to meet him,’ the sleeping virgins roused from their slumbers, and it was seen who had made preparation for the event. Both parties were taken unawares, but one was prepared for the emergency, and the other was found without preparation. Character is revealed by circumstances. Emergencies bring out the true metal of character. Some sudden and unlooked-for calamity, bereavement, or crisis, some unexpected sickness or anguish, something that brings the soul face to face with death, will bring out the true inwardness of the character. It will be made manifest whether or not there is any real faith in the promises of the word of God. It will be made manifest whether or not the soul is sustained by grace, whether there is oil in the vessel with the lamp.
「品格喺危機之中顯露出嚟。當半夜有懇切嘅聲音宣告：『看哪，新郎來了；你們出來迎接他。』嗰陣，沉睡嘅童女都從睡夢中醒起，於是就睇得出邊個已經為呢件事作好準備。雙方都係喺毫無防備之下被驚醒；但一方已為應急之需預備妥當，另一方卻被發現毫無準備。品格喺環境之中顯露出嚟。危急關頭會顯明品格真正嘅質地。某種突然而意想不到嘅災禍、喪親之痛，或危機，某種出乎意料嘅疾病或痛苦，任何使心靈直接面對死亡嘅事，都會顯出品格內裡真正嘅實況。到時就會顯明，人對上帝聖言中嘅應許究竟有冇真實嘅信心。到時亦會顯明，心靈係咪靠恩典得以扶持，燈器裏面係咪有油同燈一齊。」
“Testing times come to all. How do we conduct ourselves under the test and proving of God? Do our lamps go out? or do we still keep them burning? Are we prepared for every emergency by our connection with Him who is full of grace and truth? The five wise virgins could not impart their character to the five foolish virgins. Character must be formed by us as individuals.” Review and Herald, October 17, 1895.
「考驗嘅時期會臨到所有人。喺上帝嘅試驗同考證之下，我哋點樣行事為人呢？我哋嘅燈會唔會熄滅？抑或我哋仍然使佢持續燃點呢？我哋有冇藉住同嗰位充滿恩典同真理者相連，而為每一個緊急關頭作好準備呢？五個聰明嘅童女唔能夠將佢哋嘅品格分授畀五個愚拙嘅童女。品格必須由我哋各人親自塑造。」《Review and Herald》，1895年10月17日。
The wise virgins needed the oil, before the cry was made, for when the midnight crisis arrives, it is too late to obtain the oil.
聰明的童女必須喺呼聲未發出之前就預備好油；因為當午夜嘅危機臨到之時，先去取油就已經太遲。
“There is a spirit of desperation, of war and bloodshed, and that spirit will increase until the very close of time. Just as soon as the people of God are sealed in their foreheads,—it is not any seal or mark that can be seen, but a settling into the truth, both intellectually and spiritually, so they cannot be moved,—just as soon as God’s people are sealed and prepared for the shaking, it will come. Indeed, it has begun already; the judgments of God are now upon the land, to give us warning, that we may know what is coming.” Manuscript Releases, volume 1, 249.
「有一種絕望、戰爭同流血嘅靈，而嗰種靈會不斷加增，直到時候極其接近終局。神嘅子民一旦喺額上受咗印記——呢並唔係任何肉眼可見嘅印或記號，而係喺真理上，無論理智方面定屬靈方面，都得以穩固安定，以致佢哋不能被搖動——神嘅子民一旦受咗印記，並為震動預備妥當，震動就會臨到。事實上，佢已經開始咗；神嘅審判而家正臨到呢地，為要向我哋發出警告，叫我哋知道將要臨到嘅事。」《Manuscript Releases》，第1卷，249。
The seal of God is a settling into the truth, both intellectually and spiritually. That seal cannot be seen, but the ensign will be seen, for it is the only way the world can be warned. Therefore, there is a time when the seal cannot be seen, that is followed by the Sunday law, where the seal must be seen.
上帝嘅印記，乃係喺真理之中安定落嚟，無論喺理智上抑或屬靈上都係如此。呢個印記唔能夠畀人睇見，但旗幟卻必會畀人睇見，因為呢個乃係世界得以受到警告嘅唯一方法。因此，有一段時期，印記係唔能夠畀人睇見；其後就係星期日法令臨到之時，嗰時印記就必須顯明出嚟。
“The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws.” Bible Training School, December 1, 1903.
「聖靈嘅工作，係叫世人為罪、為義、為審判，自己責備自己。世人惟有見到嗰啲信從真理嘅人，藉着真理成聖，按住崇高而聖潔嘅原則行事，並且以高尚、崇高嘅意義，顯明遵守上帝誡命嘅人同踐踏誡命於腳下嘅人之間嗰條分界線，先至能夠受到警告。聖靈所施行嘅成聖，標明咗嗰啲有上帝印記嘅人，同嗰啲守住虛假安息日嘅人之間嘅分別。當考驗來到嘅時候，獸嘅印記係乜嘢，就會清楚顯明出來。就係守星期日。凡聽過真理之後，仍然視呢一日為聖嘅人，就帶有嗰位罪人之子嘅記號；佢曾妄想改變節期同律法。」Bible Training School, December 1, 1903.
The seal that must be attained before the Sunday law is the full development of the character of Christ, and it is unseen, except by angels. The seal that is seen at the Sunday law are those who keep the Seventh-day Sabbath, for it is the seal, or sign of God’s people.
喺星期日法案頒布之前必須得着嘅印記，乃係基督品格嘅完全發展；呢個印記係人所唔能見，惟有天使先能看見。到咗星期日法案施行之時，所見得到嘅印記，就係嗰啲遵守第七日安息日嘅人，因為呢個就係上帝子民嘅印記，或者記號。
Speak thou also unto the children of Israel, saying, Verily my sabbaths ye shall keep: for it is a sign between me and you throughout your generations; that ye may know that I am the Lord that doth sanctify you. Exodus 31:13.
你要曉諭以色列子民，說：你們務要守我的安息日；因為這是我與你們之間，世世代代的記號，使你們知道我耶和華是叫你們成聖的。出埃及記 31:13。
The sealing of the hundred and forty-four thousand began on July 18, 2020, and must be completed before the Sunday law.
十四萬四千人的蓋印，始於2020年7月18日，並且必須在星期日法案頒布之前完成。
All ye inhabitants of the world, and dwellers on the earth, see ye, when he lifteth up an ensign on the mountains; and when he bloweth a trumpet, hear ye. Isaiah 18:3.
世上一切居民，地上所有居住的人哪，當他在山上豎立大旗的時候，你們要觀看；當他吹角的時候，你們要聽。以賽亞書 18:3
The seven thunders that has now been unsealed, identifies that the history of the one hundred and forty-four thousand is the work of proclaiming a message that is placed within the context of the trumpet warning of the third woe. The trumpet of Islam in Bible prophecy is what is sounded by the ensign that is lifted up out of the grave.
現今已被揭開嘅七雷，指出十四萬四千人嘅歷史，就係喺第三禍之號筒警告嘅背景之下，宣告一個信息嘅工作。聖經預言之中伊斯蘭教嘅號筒，乃係由嗰自墳墓中被舉起嘅旌旗所吹響。
The four waymarks of every reform line, that align with the four waymarks of the history of 1840 to 1844, establish that each of the four steps of each reform line always possesses the same theme. The first waymark in the history of the one hundred and forty-four thousand, that was represented by 1840 through 1844 was the empowerment of the message on September 11, 2001. That waymark was Islam. The second waymark of the parallel history for the one hundred and forty-four thousand was the disappointment of July 18, 2020. That waymark was a prediction of Islam which had been corrupted by the application of time. The third waymark which marks the Midnight Cry is a correction of the failed prediction of Islam. The correction represents the rejection of the application of time. The fourth waymark is the Sunday law, where the ensign that is lifted up, blows the seventh trumpet, which is the third woe, which is Islam.
每一條改正路線嘅四個路標，都同1840年至1844年歷史中嘅四個路標相對齊，並確立咗每一條改正路線之中四個步驟，各自始終都具有相同嘅主題。一百四十四,000人歷史中嘅第一個路標，即由1840至1844所預表者，乃係2001年9月11日信息嘅賦權。嗰個路標就係伊斯蘭。對於一百四十四,000人而言，平行歷史中嘅第二個路標，乃係2020年7月18日嘅失望。嗰個路標乃係一個關於伊斯蘭嘅預言，因著時間嘅應用而被敗壞。標示午夜呼聲嘅第三個路標，乃係對伊斯蘭之失敗預言嘅更正。呢個更正代表對時間應用嘅拒絕。第四個路標乃係星期日法案；喺嗰度，被舉起嘅旗號吹響第七枝號筒，即第三樣禍，亦即伊斯蘭。
Isaiah chapter forty identifies the starting point for the next twenty-six chapters. That starting point is located in the book of Revelation chapter eleven, when the two prophets that tormented the people are brought back to life. The Comforter resurrects and brings them to the standing position, and thereafter they are lifted up to heaven. Isaiah identifies the Elijah messenger as the voice crying in the wilderness. That messenger then asks what his message is to be and he is told in prophetic symbolism, that the message of Islam is a trumpet warning which the ensign proclaims. Yet the only way that Islam can be presented as the trumpet of warning in the last days is by identifying Islam of the past. The beginning of Islam as understood by the Millerites, and as graphically illustrated on the two sacred charts of Habakkuk, must be employed to identify Islam of the third woe.
以賽亞書第四十章指出咗其後二十六章嘅起點。呢個起點位於啟示錄第十一章，當時嗰兩位曾使眾民受苦嘅先知被帶返生命之中。保惠師使佢哋復活，叫佢哋站立起來，之後佢哋就被提到天上。以賽亞指出，以利亞嘅使者就係喺曠野呼喊嘅聲音。嗰位使者隨後問佢嘅信息應當係乜嘢，而佢就喺預言象徵之中被告知，伊斯蘭嘅信息乃係旗幟所宣告之號角警告。然而，喺末後日子，若要將伊斯蘭呈現為警告嘅號角，唯一嘅方法就係辨明過去嘅伊斯蘭。米勒派所理解之伊斯蘭嘅起頭，以及哈巴谷兩幅神聖圖表中所形象展示者，必須被採用，以辨明第三樣災禍之伊斯蘭。
I was in the Spirit on the Lord’s Day, and heard behind me a great voice, as of a trumpet. Revelation 1:10.
喺主日，我喺靈裏面，聽見後面有大聲音如吹號一樣。啟示錄 1:10
John heard the voice of a trumpet behind him in the Revelation, and John represents the one hundred and forty-four thousand who hear a voice from the past. The voice behind John, that is representing the sound of a trumpet from the past, is the pioneer understanding that the trumpets were God’s judgments against Sunday worship. The first four trumpets were brought against pagan Rome in response to the first Sunday law passed by Constantine in the year 321. The fifth and sixth trumpet, which are the first and second woes, represent God’s judgments against papal Rome after it too passed a Sunday law at the Council of Orleans in the year 538. The third woe of Islam arrives when the Sunday law is passed in the United States. Then the ensign is lifted up and identifies the prophetic role of Islam, based upon the beginning role of Islam.
約翰喺《啟示錄》入面聽見喺佢後面有號筒嘅聲音，而約翰乃係代表嗰十四萬四千人，佢哋聽見一個嚟自過去嘅聲音。約翰後面嘅聲音，即係代表嚟自過去嘅號筒聲，就係先驅性嘅理解：號筒乃係上帝對守星期日敬拜所施行嘅審判。頭四枝號筒，乃係因應君士坦丁喺主後321年所頒布嘅第一條星期日法令，而臨到異教羅馬嘅上帝審判。第五同第六枝號筒，即係第一同第二個禍患，乃係代表上帝對教皇羅馬所施行嘅審判，因為佢亦都喺主後538年奧爾良會議通過咗星期日法令。伊斯蘭教嘅第三個禍患，會喺美國通過星期日法令之時來到。嗰時，大旗便被舉起，並且根據伊斯蘭教起初嘅角色，指出伊斯蘭教喺預言中嘅角色。
The message proclaimed by the ensign can only be established when the message is placed within the context of Alpha and Omega. After this introduction in Isaiah chapter forty, the strongest and most direct biblical presentation of God as the Alpha and Omega is set forth over several consecutive chapters. Those chapters are Isaiah’s representation of the Revelation of Jesus Christ that “God gave unto” Jesus, “to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John,” who wrote it “in a book, and” sent “it unto the seven churches.”
由旗號所宣告嘅信息，唯有當呢個信息被置於阿拉法同俄梅戛嘅脈絡之中，先至能夠被建立。喺以賽亞書第四十章呢段引言之後，聖經之中對上帝作為阿拉法同俄梅戛最強而且最直接嘅陳述，喺連續幾章經文之中被陳明出嚟。呢幾章就係以賽亞對耶穌基督之啟示嘅表述，呢個啟示係「神賜給」耶穌嘅，「叫祂將必要快成的事指示祂的眾僕人；祂就差遣使者曉諭祂的僕人約翰」，約翰就將之「寫在書上」，並且「達與七個教會。」
We will consider the following chapters of Isaiah in the next article.
我哋將會喺下一篇文章考慮以賽亞書以下各章。
Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:3.
讀這預言之話語的，和聽見又遵守其中所記載之事的，便為有福；因為時候近了。啟示錄 1:3