The Midnight Cry message in the beginning ended at the opening of the investigative judgment, and the Midnight Cry message ends, at the opening of the executive judgment. The third woe of Islam brings judgment upon the United States for the passage of the Sunday law, and it represents a continuing and escalating judgment upon the entire world for their acceptance of their own Sunday law under the pressure of the civil persecuting power, represented by the ten kings who have committed fornication with Jezebel, the whore of Tyre.
起初嘅午夜呼喊信息，喺查案審判開始之時終止；而午夜呼喊信息亦喺執行審判開始之時終止。伊斯蘭教嘅第三樣災禍，因美國通過星期日法而將審判臨到美國；並且，佢亦象徵一種持續而不斷加劇嘅審判，臨到全世界，因為佢哋喺民事逼迫權勢嘅壓力之下，接受咗自己嘅星期日法；呢個權勢，就係由嗰十個與耶洗別——推羅嘅淫婦——行淫嘅王所代表。
“As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.
「當美國——宗教自由之地——與教皇權聯合，強迫人的良心，並逼使人尊崇那虛假的安息日之時，全球各國的人民都必被引導去效法她的榜樣。」《教會證言》卷六，18頁。
The Sunday law battle of the great controversy, is then fully engaged. Satan then appears to personate Christ.
大爭戰中有關星期日法令之爭戰，至此便全面展開。撒但隨即顯現，冒充基督。
“By the decree enforcing the institution of the Papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with Spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.” Testimonies, volume 5, 451.
「藉住頒布法令，強制設立教皇制，公然違反上帝嘅律法，我哋國家就會同公義完全斷絕。當新教伸手越過鴻溝，去握住羅馬勢力嘅手；當佢越過深淵，去同招魂術握手；當我哋國家喺呢三重聯合嘅影響之下，竟摒棄其作為一個新教同共和政體政府嘅憲法上一切原則，並且為傳播教皇制嘅謬誤同迷惑預作安排；到嗰時，我哋就可以知道，撒但奇異作為嘅時候已經來到，而末日亦近了。」《證言》第5卷，451。
National apostasy is followed by national ruin.
全國性嘅背道，隨之而來嘅就係全國性嘅敗亡。
“The people of the United States have been a favored people; but when they restrict religious liberty, surrender Protestantism, and give countenance to popery, the measure of their guilt will be full, and ‘national apostasy’ will be registered in the books of heaven. The result of this apostasy will be national ruin.” Review and Herald, May 2, 1893.
「美國人民一向係蒙眷顧嘅民族；但當佢哋限制宗教自由，放棄新教，並縱容羅馬教，佢哋罪孽嘅分量就必滿盈，『全國性嘅背道』亦必記錄喺天上嘅冊子之中。呢種背道嘅結果，將會係全國性嘅毀滅。」《Review and Herald》，1893年5月2日。
The foolish Laodicean Adventists join hands with the papal power and are overthrown while the other flock of Christ that is still in Babylon escapes the hand of the papacy.
愚拙嘅老底嘉復臨信徒與教皇權勢聯手，結果一同被傾覆；而基督另一群仍然身處巴比倫嘅羊群，卻逃脫咗教廷嘅手。
He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.
他亦必進入那榮美之地，且有許多國家必被傾覆；但有些必脫離他的手，就是以東、摩押，和亞捫人中為首的。〔但以理書 11:41〕
Islam suddenly strikes the United States, as the seventh trumpet brings a judgment woe for the passage of the Sunday law.
伊斯蘭忽然打擊美國；正如第七號筒帶來審判之禍，以懲罰星期日法案的通過。
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，並且聽見有一位天使飛翔於天中，並大聲說：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號，嗰號聲尚未響起！啟示錄 8:13。
The ensign that represents the two witnesses in Revelation eleven is then portrayed by John in Revelation chapter twelve as a woman clothed with the sun, and prophetically portrayed with the symbolism of the beginning and the end.
喺《啟示錄》第十一章所代表嗰兩個見證人嘅旗號，約翰其後喺《啟示錄》第十二章將之描繪為一個披戴太陽嘅婦人，並且以起初與末後嘅象徵，從預言上將其表明。
And there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars: And she being with child cried, travailing in birth, and pained to be delivered. And there appeared another wonder in heaven; and behold a great red dragon, having seven heads and ten horns, and seven crowns upon his heads. And his tail drew the third part of the stars of heaven, and did cast them to the earth: and the dragon stood before the woman which was ready to be delivered, for to devour her child as soon as it was born. And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne. Revelation 12:1–5.
天上現出一個大異象：有一個婦人，身披日頭，腳踏月亮，頭戴十二星的冠冕。她懷了孕，在生產的艱難中疼痛呼叫。天上又現出另一個異象；看哪，有一條大紅龍，有七頭十角，七頭上戴着七個冠冕。牠的尾巴拖拉着天上星辰的三分之一，摔在地上。龍站在那將要生產的婦人面前，等她生產之後，便要吞吃她的孩子。婦人生了一個男孩子，就是那將要用鐵杖轄管萬國的；她的孩子被提到神寶座那裏去了。啟示錄 12:1–5。
She is standing upon the moon, and clothed with the sun. The moon is a reflection of the sun, and therefore prophetically typifies the sun. The twelve stars in her crown represent the twelve tribes of ancient Israel at the beginning of ancient Israel, which typify the twelve disciples at the end of ancient Israel. The twelve stars that are the twelve disciples at the end of ancient Israel, are also the twelve apostles at the beginning of modern Israel. They therefore typify the one hundred and forty-four thousand at the end of modern Israel, who are disciples and apostles. At the beginning of the history where the disciples represent both an ending of ancient Israel and the apostles the beginning of modern Israel, the woman who is the church, was pregnant with Christ. He is the “man child” who would be caught up to God after His death and resurrection.
她腳踏月亮，身披太陽。月亮乃太陽之反照，因此在預言中乃為太陽之預表。她冠冕上的十二顆星，代表古代以色列起初的十二支派；這十二支派預表古代以色列末期的十二門徒。那在古代以色列末期作為十二門徒的十二顆星，同時也是現代以色列起初的十二使徒。因此，它們預表現代以色列末期的十四萬四千人；這些人乃是門徒，也是使徒。在那一段歷史的開端中，門徒既代表古代以色列的終結，使徒又代表現代以色列的開始，而那作為教會的婦人，正懷著基督。祂就是那將在死而復活之後被提到神那裏去的「男孩子」。
The woman therefore, also typifies the birth of the one hundred and forty-four thousand, who also ascend into heaven after being resurrected from the valley of death. Once they are in heaven, she would also give birth to another child, that represents the other flock that comes out of Babylon at the Sunday law.
因此，這婦人亦預表那十四萬四千人之誕生；他們同樣從死亡之谷復活之後升到天上。及至他們到了天上，她也必再生一個孩子，此子代表在星期日法令之時從巴比倫出來的另一群羊。
Before she travailed, she brought forth; before her pain came, she was delivered of a man child. Who hath heard such a thing? who hath seen such things? Shall the earth be made to bring forth in one day? or shall a nation be born at once? for as soon as Zion travailed, she brought forth her children. Shall I bring to the birth, and not cause to bring forth? saith the Lord: shall I cause to bring forth, and shut the womb? saith thy God. Isaiah 66:7–9.
她未曾劬勞，就生產；疼痛未到，便生下一個男孩子。誰曾聽見這樣的事呢？誰曾見過這樣的事呢？大地豈可一日而生產嗎？一國豈可一時而生出嗎？因為錫安一劬勞，便生下她的兒女。耶和華說：我既使人臨產，豈不使她生產呢？你的上帝說：我既使人生產，豈會閉住子宮呢？以賽亞書 66:7–9
In the time of the earth beast’s rule, a nation is born at once. That nation is the one hundred and forty-four thousand, for they are those who perfectly reflect the character of Christ. They are those typified by the “man child” Jesus. They are Isaiah’s “man child,” who is born before the woman goes into labor. The dead dry bones that the world rejoiced over when they were murdered by the beast from the bottomless pit, will be comforted in Jerusalem, and they will then rejoice with the woman who brings forth the “man child.” They are brought forth before she travails and then she travails and brings forth “her” other “children,” as the Gentiles then respond to the message of the third angel as a flowing river, as the message sweeps across the land as a tidal wave. They are born in a great crisis, representing her travail. The woman of Revelation twelve, essentially has twins. The first born are the one hundred and forty-four thousand who are identified as the first fruits, and the Gentiles as the great ingathering of the summertime harvest.
喺地獸掌權嘅時候，一國頃刻而生。嗰國就係十四萬四千人，因為佢哋正係完全反映基督品格嘅人。佢哋就係由「男孩子」耶穌所預表嘅人。佢哋就係以賽亞所講嘅「男孩子」，喺婦人陣痛之前就已經生出嚟。當佢哋畀從無底坑上來嘅獸殺害嘅時候，世人曾因而歡喜快樂；而嗰啲死咗嘅枯乾骸骨，將要喺耶路撒冷得安慰，然後佢哋要同嗰位生出「男孩子」嘅婦人一同歡喜。佢哋係喺婦人受產難之前被生出；之後婦人就受產難，並且生出「她」其餘嘅「兒女」；因為其時外邦人要如江河湧流咁回應第三位天使嘅信息，當呢信息如巨浪橫掃全地之時。佢哋係喺一場大危機之中出生，象徵住她嘅產難。《啟示錄》第十二章嘅婦人，基本上係生咗一對雙生子。首先出生嘅係十四萬四千人，佢哋被認定為初熟嘅果子；而外邦人就係夏日收成大收聚嘅莊稼。
Rejoice ye with Jerusalem, and be glad with her, all ye that love her: rejoice for joy with her, all ye that mourn for her: That ye may suck, and be satisfied with the breasts of her consolations; that ye may milk out, and be delighted with the abundance of her glory. For thus saith the Lord, Behold, I will extend peace to her like a river, and the glory of the Gentiles like a flowing stream: then shall ye suck, ye shall be borne upon her sides, and be dandled upon her knees. As one whom his mother comforteth, so will I comfort you; and ye shall be comforted in Jerusalem. And when ye see this, your heart shall rejoice, and your bones shall flourish like an herb: and the hand of the Lord shall be known toward his servants, and his indignation toward his enemies. Isaiah 66:10–14.
你們凡愛耶路撒冷的，都要與她一同歡喜快樂；你們凡為她悲哀的，都要與她一同大大歡樂；使你們可以從她安慰的胸懷中吃奶，得着飽足；使你們可以盡情吸吮，因她豐盛的榮耀而喜樂。因為耶和華如此說：看哪，我要使平安延及她，好像江河；又使列國的榮耀延及她，如同漲溢的溪流；那時你們必吃奶，必被抱在肋旁，搖弄在膝上。人怎樣受母親安慰，我也必照樣安慰你們；你們也必在耶路撒冷得安慰。你們看見這一切，心中就必歡喜；你們的骨頭必得滋潤，像嫩草一樣；耶和華的手必向他的僕人顯明，他的惱恨也必向他的仇敵發作。以賽亞書 66:10–14。
Those that “mourn” for Jerusalem are those that sigh and cry for the abominations done within her and who have been sealed, and they are sealed in advance of the Sunday law. We are now in the “closing work for the church,” which are the final moments of the sealing of the one hundred and forty-four thousand.
嗰啲為耶路撒冷「哀慟」嘅人，就係嗰啲因城中所行一切可憎之事而歎息哀哭、並且已經受咗印記嘅人；而佢哋係喺星期日法令頒布之前預先受印。現今我哋正處於「為教會所作嘅收結工作」之中，呢就係十四萬四千人受印最後嘅片刻。
“The true people of God, who have the spirit of the work of the Lord and the salvation of souls at heart, will ever view sin in its real, sinful character. They will always be on the side of faithful and plain dealing with sins which easily beset the people of God. Especially in the closing work for the church, in the sealing time of the one hundred and forty-four thousand who are to stand without fault before the throne of God, will they feel most deeply the wrongs of God’s professed people. This is forcibly set forth by the prophet’s illustration of the last work under the figure of the men each having a slaughter weapon in his hand. One man among them was clothed with linen, with a writer’s inkhorn by his side. ‘And the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’” Testimonies, volume 3, 266.
「上帝真正嘅子民，凡心中懷有主嘅聖工同靈魂得救之精神者，必常常按住罪本來罪惡嘅本相去看待罪。他們必定時常站喺忠誠而坦率對付嗰啲容易纏累上帝子民之罪嘅一邊。尤其係喺教會最後嘅工作中，即係嗰十四萬四千人受印嘅時候——佢哋將要喺上帝寶座前無有瑕疵咁站立——佢哋必最深切感受到上帝自稱子民所犯嘅罪惡。先知以最後工作嘅圖畫作說明，描繪為各人手中都拿住殺戮嘅兵器，極有力咁表達出呢一點。其中有一人身穿細麻衣，腰間帶住書記嘅墨盒。『耶和華對他說：你要走遍城中，走遍耶路撒冷，在城中因所行一切可憎之事而嘆息哀哭嘅人額上畫記號。』」《證言》卷三，266頁。
Those that “sigh and cry” are sealed before the destroying angels with the slaughter weapons go through the church, which is represented as Jerusalem.
嗰啲「嘆息哀哭」嘅人，喺帶住殺戮兵器嘅毀滅天使穿行於教會——即以耶路撒冷為其表徵——之前，先被蓋印。
“The command is: ‘Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’ These sighing, crying ones had been holding forth the words of life; they had reproved, counseled, and entreated. Some who had been dishonoring God repented and humbled their hearts before Him. But the glory of the Lord had departed from Israel; although many still continued the forms of religion, His power and presence were lacking.
命令乃是：「你要走遍城中，走遍耶路撒冷，在那些因城中所行一切可憎之事而歎息哀哭之人的額上，作個記號。」這些歎息哀哭的人，素來一直宣講生命之道；他們曾責備、勸戒、懇求。那些一直羞辱上帝的人中，有些悔改了，並在祂面前使自己的心謙卑下來。但主的榮耀已經離開以色列；雖然仍有許多人繼續遵行宗教的形式，祂的能力和同在卻已不復存在。
“In the time when His wrath shall go forth in judgments, these humble, devoted followers of Christ will be distinguished from the rest of the world by their soul anguish, which is expressed in lamentation and weeping, reproofs and warnings. While others try to throw a cloak over the existing evil, and excuse the great wickedness everywhere prevalent, those who have a zeal for God’s honor and a love for souls will not hold their peace to obtain favor of any. Their righteous souls are vexed day by day with the unholy works and conversation of the unrighteous. They are powerless to stop the rushing torrent of iniquity, and hence they are filled with grief and alarm. They mourn before God to see religion despised in the very homes of those who have had great light. They lament and afflict their souls because pride, avarice, selfishness, and deception of almost every kind are in the church. The Spirit of God, which prompts to reproof, is trampled underfoot, while the servants of Satan triumph. God is dishonored, the truth made of none effect.
「當祂的忿怒在審判中發出之時，這些謙卑、忠誠跟隨基督的人，必因心靈的痛苦而與世上其餘的人有別；這痛苦乃藉着哀歎、哭泣、責備和警告表達出來。當別人試圖掩蓋現存的罪惡，並為各處盛行的重大邪惡開脫之時，那些為上帝的尊榮發熱心、又愛靈魂的人，決不會為要博取任何人的歡心而緘默不言。他們公義的心靈，因不義之人的不聖潔行為和言談，日日受着煎熬。他們無力阻止罪孽奔流的洪濤，因此滿懷憂傷和驚惶。看見宗教竟在那些曾得大光之人的家中也被藐視，他們便在上帝面前哀慟。他們悲歎，使自己的心靈受苦，因為驕傲、貪婪、自私，以及幾乎各樣的詭詐，都存在於教會之中。催促人責備罪惡的上帝之靈被踐踏在腳下，而撒但的僕役卻得意誇勝。上帝受了羞辱，真理被視為無效。」
“The class who do not feel grieved over their own spiritual declension, nor mourn over the sins of others, will be left without the seal of God. The Lord commissions His messengers, the men with slaughtering weapons in their hands: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.
「嗰等人若不因自己靈性嘅衰退而憂傷，亦不為別人嘅罪惡哀痛，就必不得 上帝嘅印記。主吩咐祂嘅使者，就是手執殺戮兵器嘅人：『你哋要跟住佢行遍全城，擊殺罷；你哋嘅眼不要顧惜，也不要可憐：要將老少、處女、嬰孩和婦女，全都殺盡；只是凡有記號在身上嘅人，你哋都不可挨近；要從我嘅聖所起首。』於是他們就從殿前嘅長老殺起。」
“Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.” Testimonies, volume 5, 210, 211.
「喺呢度我哋睇見，教會——主嘅聖所——係最先感受到上帝忿怒打擊嘅。嗰啲古時嘅長老，就係上帝曾賜畀佢哋大光，並且曾經作為人民屬靈利益守望者嘅人，竟然背棄咗所託付畀佢哋嘅責任。佢哋取咗一個立場，認為我哋唔需要再期待神蹟，亦唔需要期待上帝權能明顯嘅彰顯，好似從前嘅日子一樣。時代已經改變。呢啲說話鞏固咗佢哋嘅不信，於是佢哋話：主必不降福，也不降禍。祂太有憐憫，唔會以審判臨到祂嘅子民。因此，『平安穩妥』就成為咗嗰啲永遠唔會再好似吹號咁揚聲，向上帝嘅子民指出佢哋嘅過犯，向雅各家指出佢哋嘅罪惡之人所發出嘅呼聲。呢啲唔肯吠叫嘅啞狗，正正就係感受到被觸怒之上帝公義報復嘅人。男人、少女同幼童，都一同滅亡。」《教會證言》卷五，210、211。
Isaiah forty begins by employing the symbolism of a doubling, which is a prophetic marker of the Midnight Cry message that is a second message that unites with the message of the fall of Babylon. The fall of Babylon is doubled when it is expressed prophetically. The phrase is “Babylon is fallen, is fallen.”
以賽亞書第四十章一開始就運用咗加倍嘅象徵；呢個象徵乃係午夜呼聲信息嘅先知性記號，表明呢係第二道信息，並且與巴比倫傾倒嘅信息聯合。巴比倫嘅傾倒喺先知性嘅表達之中係加倍宣告嘅。其用語乃係：「巴比倫傾倒了，傾倒了。」
And there followed another angel, saying, 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.
又有第二位天使跟住嚟，話：「巴比倫傾倒了！傾倒了！那大城傾倒了！因為她叫列國都喝了她淫亂大怒之酒。」啟示錄 14:8
There are two biblical falls of literal Babylon, and there are two biblical falls of spiritual Babylon. Together they represent four historical witnesses which identify the prophetic characteristics of Babylon’s fall.
聖經中有兩次關於實質巴比倫的傾倒，亦有兩次關於屬靈巴比倫的傾倒。合而觀之，佢哋構成四個歷史見證，指出巴比倫傾倒嘅先知性特徵。
And 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. Revelation 18:2.
佢大聲呼喊，厲聲話：大巴比倫傾倒咗！傾倒咗！成咗鬼魔嘅住處，同埋各樣污穢之靈嘅巢穴，又成為各樣污穢可憎之雀鳥嘅牢籠。啟示錄 18:2
Literal Babylon fell as Babel in the time of Nimrod, and literal Babylon also fell in the time of Belshazzar. Spiritual Babylon fell in 1798, and its final fall is repeatedly illustrated in the Scriptures. For this reason, the message of the fall of Babylon contains the prophetic symbolism of the doubling. With Babylon’s fall there is a doubling, but there are also two other primary prophetic reasons for the phenomenon of doubling.
實質嘅巴比倫曾經以巴別嘅形式喺寧錄嘅時代傾覆，而實質嘅巴比倫亦都喺伯沙撒嘅時代傾覆。屬靈嘅巴比倫喺1798年傾覆，而佢最終嘅傾覆亦喺聖經之中一再被描繪。基於呢個緣故，巴比倫傾覆嘅信息包含咗加倍嘅預言象徵。隨住巴比倫嘅傾覆，當中有一個加倍，但加倍呢個現象仲有另外兩個主要嘅預言原因。
The second reason is that as a message it represents a message that is joined by a second message. It represents two messages. There are other significant truths associated with the meaning and structure of the second angel’s message, but we are simply noting that Isaiah’s final prophetic narrative that begins in chapter forty, begins with the doubling of the symbol of the Comforter, which Christ promised to provide His people, while he tarried in the heavenly sanctuary.
第二個原因係，作為一個信息，佢表明呢個信息係由第二個信息所聯合而成。佢代表兩個信息。仲有其他重要真理同第二位天使信息嘅含義同結構有關，不過我哋而家只係指出：以賽亞最後嘅先知性敘述由第四十章開始，而呢個開始，乃係以「安慰者」呢個象徵嘅雙重化為起點；基督曾應許，當祂喺天上聖所逗留期間，必將呢位安慰者賜畀祂嘅子民。
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. Isaiah 40:1, 2.
你哋要安慰，安慰我嘅百姓，呢係你哋嘅上帝所說嘅。要對耶路撒冷說安慰嘅話，又向她宣告，她爭戰嘅日子已經完畢，她嘅罪孽已得赦免；因她為自己一切嘅罪，已從耶和華手中加倍受罰。以賽亞書 40:1, 2.
There is no other passage in the Bible that speaks more specifically concerning the element of Christ’s character as the Alpha and Omega, as the passage in Isaiah forty to the end of the book. As the Alpha and Omega, Christ places the signature of His name as Alpha and Omega upon this passage, for when you get to the end of Isaiah, he once again refers to the Comforter, for Christ is the Word, and He is the beginning and ending.
喺聖經之中，冇任何其他經文，比以賽亞書第四十章直到全書末尾呢一段，更具體地論到基督品格中作為阿拉法同俄梅戛呢一個元素。作為阿拉法同俄梅戛，基督將祂自己作為阿拉法同俄梅戛之名嘅簽署，加喺呢一段經文之上；因為當你去到以賽亞書嘅結尾，佢再一次提到嗰位安慰者，因為基督就係道，祂亦係始同終。
Thus saith the Lord, The heaven is my throne, and the earth is my footstool: where is the house that ye build unto me? and where is the place of my rest? For all those things hath mine hand made, and all those things have been, saith the Lord: but to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word. He that killeth an ox is as if he slew a man; he that sacrificeth a lamb, as if he cut off a dog’s neck; he that offereth an oblation, as if he offered swine’s blood; he that burneth incense, as if he blessed an idol. Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before mine eyes, and chose that in which I delighted not. Isaiah 66:1–4.
耶和華如此說：天是我的寶座，地是我的腳凳；你們要為我建造何等的殿宇呢？哪裏是我安息之處呢？這一切不都是我手所造的嗎？這一切不都是這樣有的嗎？這是耶和華說的。但我所垂顧的，就是那虛心、痛悔靈魂、又因我話而戰兢的人。宰牛的，如同殺人；獻羊羔為祭的，如同打折狗頸；獻供物的，如同獻豬血；燒乳香的，如同稱頌偶像。是的，他們揀選了自己的道路，他們的心裏喜悅自己可憎惡的事。我也必揀選他們所迷戀的事，使他們所懼怕的臨到他們；因為我呼喚，無人答應；我說話，他們不肯聽從；反倒行我眼中看為惡的事，揀選我所不喜悅的。以賽亞書 66:1–4。
The question is raised concerning what house did God’s people build for Him? Did they raise Peter’s spiritual house or the synagogue of Satan? God identifies that the house that He built, is made up of those that are of a “poor and of a contrite spirit, and” those who “trembleth at” God’s “word.” He contrasts those who tremble at His word with another class that offer unclean offerings, who have chosen their own way. Those of the class that are offering unclean offerings will find as did the Jews, that their house is to be left to them desolate.
有人提出一個問題：上帝的子民究竟為祂建造了甚麼殿宇？他們所建立的，是彼得屬靈的房屋，還是撒但的會堂？上帝指出，祂所建造的殿宇，是由那些「心靈貧窮、痛悔」的人，以及那些「因」祂的「話而戰兢」的人所組成。祂將那些因祂的話而戰兢的人，與另一等獻上污穢祭物、揀選自己道路的人作對比。那些獻上污穢祭物的人，終必像猶太人一樣，發現他們的房屋要留給他們，成為荒涼。
All the prophets speak of the end of the world, and this is an illustration of the distinction between the wise, who tremble at His Word, and the foolish that are offering abominations to God, abominations that their souls delight in. For this reason, God will choose the delusions for the foolish Laodicean virgins, which is the delusion which the apostle Paul identifies is brought about for accepting a “lie.”
眾先知都講論到世界的終局；而這正說明了智慧人與愚昧人之間的分別：智慧人因祂的話而戰兢，愚昧人卻向神獻上可憎之物，就是他們心裏所喜悅的可憎之物。為此，神必為那些愚昧的老底嘉童女揀選迷惑；這迷惑，正是使徒保羅所指出，乃因接受「謊言」而臨到的。
The “lie” is a specific symbol in Adventism’s history, and it was accepted by the builders in 1863, and built upon throughout Advent history. It was a lie that produced a false foundation, and they there began to erect a counterfeit false temple. Their work of counterfeiting the true temple continues until “the last days.” Isaiah places the context of chapter sixty-six within the separation of the wise and foolish virgins. Isaiah is identifying the prophetic history that he marked in the first verse of Isaiah forty when Christ promised to send the Comforter three and a half symbolic days after the disappointment of July 18, 2020.
「謊言」喺復臨運動歷史中係一個特定嘅象徵；佢喺1863年被建造者所接納，並且貫穿整個復臨歷史，成為佢哋所建造嘅基礎。呢個謊言產生咗一個虛假嘅根基，而佢哋亦喺嗰時開始豎立一座偽造嘅假殿。佢哋仿冒真殿嘅工作，直到「末後的日子」仍然持續。以賽亞將第六十六章嘅背景，置於聰明童女同愚拙童女分開嘅情境之中。以賽亞所指明嘅，正係佢喺以賽亞書第四十章第一節所標記嘅預言歷史；喺嗰度，基督應許要喺2020年7月18日之失望之後，三個半象徵性日子，差遣保惠師。
Hear the word of the Lord, ye that tremble at his word; Your brethren that hated you, that cast you out for my name’s sake, said, Let the Lord be glorified: but he shall appear to your joy, and they shall be ashamed. A voice of noise from the city, a voice from the temple, a voice of the Lord that rendereth recompence to his enemies. Isaiah 66:5, 6.
你哋呢啲因耶和華嘅話而戰兢嘅人，要聽耶和華嘅話；你哋嘅弟兄因我嘅名恨惡你哋、把你哋趕逐出去，仲話：「願耶和華得榮耀！」但祂必顯現，使你哋喜樂；佢哋卻要蒙羞。由城中有喧嚷嘅聲音，由殿中有聲音，乃係耶和華向祂仇敵施行報應嘅聲音。以賽亞書 66:5, 6
From 1798 to 1844, in the movement of the Millerites, the Lord erected a spiritual temple that, as the messenger of the covenant He came suddenly unto in 1844. The Lord erects a spiritual temple in the movement of the one hundred and forty-four thousand, that He might suddenly come and enter into covenant with that temple. Peter, in his first epistle, chapter two calls that temple a “spiritual house.” Those that “hear the word of the Lord” are those that John in the Revelation refers to when he says those that hear are “blessed.” They are the ensign, for the ensign is made up of “the outcasts of Israel.” The foolish Laodiceans will be ashamed when the Lord glorifies Himself in the Philadelphians who tremble at His Word, and His Word is “truth.”
由1798年至1844年，在米勒派嘅運動當中，主建立咗一座屬靈嘅聖殿；到1844年，祂作為立約嘅使者，忽然臨到呢座聖殿。主亦喺十四萬四千人嘅運動當中建立一座屬靈嘅聖殿，好使祂可以忽然來到，並與呢座聖殿立約。彼得喺佢第一封書信第二章，稱嗰座聖殿為「屬靈嘅殿」。嗰啲「聽耶和華話語」嘅人，就係約翰喺《啟示錄》所提到、佢話凡聽見嘅人都係「有福」嘅嗰啲人。佢哋就係大旗，因為大旗係由「以色列被趕散的人」所組成。愚拙嘅老底嘉人，當主喺嗰啲因祂嘅話而戰兢嘅非拉鐵非人身上榮耀自己嘅時候，就必蒙羞；而祂嘅話就係「真理」。
The three voices that are heard during the period when the wise and foolish are being separated from the other class, comes from “the city,” from “the temple” and from “the Lord that renders recompense.” The first “voice” from the city is “a voice of noise,” and the “noise” is the arrival of the Comforter that comes suddenly.
當智慧的與愚拙的正從另一等人中被分別出來期間，所聽見的三個聲音，乃是出於「城中」、出於「殿中」，並出於「施行報應的主」。第一個出於城中的「聲音」乃是「喧嚷的聲音」，而這「喧嚷」乃是保惠師忽然來到。
And when the day of Pentecost was fully come, they were all with one accord in one place. And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. Acts 2:1-3.
到咗五旬節嗰日，眾人都同心合意聚集喺一處。忽然，從天上有響聲下來，好像一陣大而猛烈嘅風，充滿咗佢哋所坐嘅全間屋。又有舌頭如火焰顯現出來，分開落喺佢哋各人頭上。使徒行傳 2:1-3。
The word translated as “sound” in Acts chapter two, verse two, means a “noise,” and a “rumor.” A “rumor,” is a prophecy. The “sound” or “noise” that comes from “the city” is represented by “a mighty wind.” The “voice of noise from the city,” is the “rumor” or prophetic message of Islam that marks the arrival of the Comforter in the valley of dry bones that were slain in “the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified.”
喺《使徒行傳》第二章第二節中，譯作「響聲」嘅字，意思係「聲響」，亦係「風聲」。「風聲」就係預言。由「城」而出嘅「聲響」或「噪聲」，乃以「一陣大風」作為表徵。嗰「由城中出嚟嘅喧嚷之聲」，就係伊斯蘭嘅「風聲」或預言性信息，標誌住保惠師臨到嗰啲枯乾骸骨所在嘅山谷；呢啲骸骨乃係被殺喺「大城嘅街上；呢城按着靈意叫所多瑪，又叫埃及，就係我哋主釘十字架之處。」
In chapter forty of Isaiah, the “voice” that was to prepare the way for “the messenger of the covenant,” asked what message he should “cry.” He was told to “cry” the message of Islam. In Acts the “sound” that filled Peter’s spiritual “house” was a “rushing mighty wind,” which in Ezekiel thirty-seven, came from the four winds of Islam.
喺以賽亞書第四十章，嗰位要為「立約之使者」預備道路嘅「聲音」，問佢應當「呼喊」乜嘢信息。佢被吩咐要「呼喊」伊斯蘭嘅信息。喺《使徒行傳》入面，充滿彼得屬靈「房屋」嘅「響聲」，乃係一陣「大而有力嘅風」，而呢股風喺以西結書第三十七章，係嚟自伊斯蘭嘅四風。
A voice of noise from the city, a voice from the temple, a voice of the Lord that rendereth recompence to his enemies. Isaiah 66:6.
有喧嚷之聲出於城中，有聲音出於殿中，有耶和華之聲，向祂的仇敵施行報應。以賽亞書 66:6。
From the street where our Lord was crucified the Comforter first informs the “voice” of the one who cries in the wilderness, what the message is to be. Then the mighty army that is the temple that has been erected, as typified in the beginning movement from 1798 to 1844, swells the cry. The movement of the mighty army as they proclaim the cry of Islam leads to the third “voice” identifying God’s voice of the judgment upon the United States for the passage of the Sunday law. It is there that the Lord renders recompense. The three voices are governed within the structure of the hidden history of the seven thunders, which represents the beginning, middle and ending letters of the Hebrew word that was created by the Wonderful Linguist and is translated as “truth”. You cannot make this stuff up!
由我哋主被釘十字架嗰條街開始，保惠師首先向嗰位喺曠野呼喊者嘅「聲音」指明，信息將會係乜嘢。其後，嗰支作為已被建立之聖殿嘅大能軍隊，正如由1798年至1844年起始運動所預表嘅一樣，將呢呼聲擴大。當呢支大能軍隊宣告伊斯蘭之呼聲時，佢哋嘅運動引向第三個「聲音」，辨明上帝對美國因通過星期日法而施行審判之聲。主正係喺嗰度施行報應。呢三個聲音，乃受制於七雷隱藏歷史之結構之內；七雷代表由奇妙嘅語言學家所創造、並被譯作「真理」之希伯來字詞嘅起首、中間同結尾字母。呢啲內容根本唔可能係人憑空編造出嚟！
In agreement with the prophetic history we have been identifying, Isaiah then addresses the birth of a nation.
依照我哋一直所辨識嘅先知性歷史，以賽亞隨後論到一個國家嘅誕生。
Before she travailed, she brought forth; before her pain came, she was delivered of a man child. Who hath heard such a thing? who hath seen such things? Shall the earth be made to bring forth in one day? or shall a nation be born at once? for as soon as Zion travailed, she brought forth her children. Shall I bring to the birth, and not cause to bring forth? saith the Lord: shall I cause to bring forth, and shut the womb? saith thy God. Isaiah 66:7–9.
她未曾劬勞，就生產；疼痛未到，便生下一個男孩子。誰曾聽見這樣的事呢？誰曾見過這樣的事呢？大地豈可一日而生產嗎？一國豈可一時而生出嗎？因為錫安一劬勞，便生下她的兒女。耶和華說：我既使人臨產，豈不使她生產呢？你的上帝說：我既使人生產，豈會閉住子宮呢？以賽亞書 66:7–9
The nation that is born before the woman travails was recently in the street, dead and dry while the whole world rejoiced over her circumstances. But when the two witnesses stood, those who had been rejoicing in their death were afraid. Once the dead dry slain bodies stand up as a nation, all that love Jerusalem will then rejoice with her. Those that love Jerusalem include not only the nation of the one hundred and forty-four thousand, but also God’s other flock that are then called out of Babylon. The resurrection from the disappointment of July 18, 2020, is accomplished by the arrival of the Comforter, which will make the dead dry “bones” “flourish like an herb.”
喺婦人生產陣痛之前所生出嘅國，最近曾喺街上，死咗、枯乾咗；當全世界都因她嘅景況而歡喜快樂嘅時候，情形就係如此。但當兩個見證人站起來之時，嗰啲曾因佢哋嘅死而歡喜嘅人就懼怕起來。一旦嗰啲死咗、枯乾咗、被殺嘅身體作為一個國站起來，一切愛耶路撒冷嘅人就要同她一同歡喜。嗰啲愛耶路撒冷嘅人，不單止包括十四萬四千人之國，亦包括神其餘嘅羊群，就是嗰時從巴比倫被呼召出來嘅人。從 2020 年 7 月 18 日之失望中嘅復活，乃藉着保惠師嘅來臨而成就；這要使死咗、枯乾嘅「骸骨」「繁茂如草」。
Rejoice ye with Jerusalem, and be glad with her, all ye that love her: rejoice for joy with her, all ye that mourn for her: That ye may suck, and be satisfied with the breasts of her consolations; that ye may milk out, and be delighted with the abundance of her glory. For thus saith the Lord, Behold, I will extend peace to her like a river, and the glory of the Gentiles like a flowing stream: then shall ye suck, ye shall be borne upon her sides, and be dandled upon her knees. As one whom his mother comforteth, so will I comfort you; and ye shall be comforted in Jerusalem. And when ye see this, your heart shall rejoice, and your bones shall flourish like an herb: and the hand of the Lord shall be known toward his servants, and his indignation toward his enemies. Isaiah 66:10–14.
你們凡愛耶路撒冷的，都要與她一同歡喜快樂；你們凡為她悲哀的，都要與她一同大大歡樂；使你們可以從她安慰的胸懷中吃奶，得着飽足；使你們可以盡情吸吮，因她豐盛的榮耀而喜樂。因為耶和華如此說：看哪，我要使平安延及她，好像江河；又使列國的榮耀延及她，如同漲溢的溪流；那時你們必吃奶，必被抱在肋旁，搖弄在膝上。人怎樣受母親安慰，我也必照樣安慰你們；你們也必在耶路撒冷得安慰。你們看見這一切，心中就必歡喜；你們的骨頭必得滋潤，像嫩草一樣；耶和華的手必向他的僕人顯明，他的惱恨也必向他的仇敵發作。以賽亞書 66:10–14。
The Alpha and Omega places the ending of Isaiah’s last narrative right where it started in the beginning, with the identification of the arrival of the Comforter. And as is always the case, with every message that represents the Elijah message, it is placed within the context of the Lord striking the earth with a curse.
阿拉法與俄梅戛將以賽亞最後一段敘述嘅結尾，安置喺佢起初開始嘅同一個位置上，亦即係以認明保惠師嘅來臨為記號。而且一如既往，凡係代表以利亞信息嘅每一個信息，都係被置於主以咒詛擊打全地呢個背景之中。
For, behold, the Lord will come with fire, and with his chariots like a whirlwind, to render his anger with fury, and his rebuke with flames of fire. For by fire and by his sword will the Lord plead with all flesh: and the slain of the Lord shall be many. They that sanctify themselves, and purify themselves in the gardens behind one tree in the midst, eating swine’s flesh, and the abomination, and the mouse, shall be consumed together, saith the Lord. For I know their works and their thoughts: it shall come, that I will gather all nations and tongues; and they shall come, and see my glory. Isaiah 66:15–18.
因為，看哪，主必在火中降臨；祂的車輦必如旋風，施行祂烈怒中的忿怒，並以火焰施行祂的斥責。因為主必以火與祂的刀審判凡有血氣的；被主所殺的必多。那些在園中，在其中一棵樹後自潔、自淨，吃豬肉和可憎之物，並老鼠的，都必一同滅絕；這是主說的。因為我知道他們的作為和他們的意念；時候將到，我必聚集萬國萬族；他們都必來，看見我的榮耀。以賽亞書 66:15–18。
The foolish Laodicean Adventists that are behind the “tree” of the knowledge of good and evil that is “in the midst” of “the garden” of Eden, profess to be sanctifying and purifying themselves, while they are actually eating the unclean doctrines of Babylon, and hiding as did Adam and Eve because of the sins they loved too much to surrender. They shall be consumed with all the other nations. They are contrasted with the wise who will be a “sign.” The “sign” is the “ensign,” which represents the Sabbath, which is the sign of the Lord thy God that actually sanctifies His people.
嗰啲企喺伊甸「園子」之「中間」嗰棵分別善惡之「樹」背後嘅愚昧老底嘉復臨信徒，自稱係叫自己成聖、潔淨自己；然而，實際上佢哋卻係食緊巴比倫嗰啲不潔淨嘅道理，並且好似亞當同夏娃一樣躲藏起來，因為佢哋所愛嘅罪太深，以致唔肯放棄。佢哋必與其餘萬國一同被吞滅。佢哋同嗰啲將要成為「記號」嘅智慧人形成對比。呢個「記號」就係「旌旗」，所代表嘅乃係安息日；安息日就係主你上帝嘅記號，實際使祂子民成聖嘅正是呢個記號。
Wherefore the children of Israel shall keep the sabbath, to observe the sabbath throughout their generations, for a perpetual covenant. It is a sign between me and the children of Israel for ever: for in six days the Lord made heaven and earth, and on the seventh day he rested, and was refreshed. Exodus 31:16, 17.
所以，以色列子民要守安息日，世世代代謹守安息日，作為永遠的約。這是我與以色列子民之間永遠的記號；因為耶和華在六日之內創造天地，到第七日便歇了工，得享安舒。出埃及記 31:16, 17
The wise are not hiding behind a tree of profession, they are lifted up as an ensign, presenting the glory of God in the final scenes of the great controversy. His glory is His character, and the element of His character that they represent to the world is Alpha and Omega, the beginning and ending, the first and last which is represented as “Truth.”
有智慧的人並唔係躲藏喺一棵自稱信仰嘅樹後面；佢哋乃是被高舉作旌旗，在善惡大爭戰最後嘅場景中彰顯上帝嘅榮耀。祂嘅榮耀就係祂嘅品格，而佢哋向世界所代表之祂品格嘅要素，乃是阿拉法同俄梅戛、首先的和末後的、起初的和終結的，亦即被表述為「真理」者。
And I will set a sign among them, and I will send those that escape of them unto the nations, to Tarshish, Pul, and Lud, that draw the bow, to Tubal, and Javan, to the isles afar off, that have not heard my fame, neither have seen my glory; and they shall declare my glory among the Gentiles. And they shall bring all your brethren for an offering unto the Lord out of all nations upon horses, and in chariots, and in litters, and upon mules, and upon swift beasts, to my holy mountain Jerusalem, saith the Lord, as the children of Israel bring an offering in a clean vessel into the house of the Lord. And I will also take of them for priests and for Levites, saith the Lord. For as the new heavens and the new earth, which I will make, shall remain before me, saith the Lord, so shall your seed and your name remain. And it shall come to pass, that from one new moon to another, and from one sabbath to another, shall all flesh come to worship before me, saith the Lord. And they shall go forth, and look upon the carcases of the men that have transgressed against me: for their worm shall not die, neither shall their fire be quenched; and they shall be an abhorring unto all flesh. Isaiah 66:16–24.
我必在他們中間設立記號，並且我要差遣他們中間逃脫的人到列國去，就是到他施、普勒、路德，就是拉弓的，到土巴、雅完，和遠方的海島；那些未曾聽見我名聲、也未曾看見我榮耀的地方；他們必在列邦中傳揚我的榮耀。他們必從萬國中，將你們的一切弟兄帶來，作為獻與耶和華的供物，或騎馬，或坐車，或坐轎，或騎騾子，或騎快牲，送到我的聖山耶路撒冷，這是耶和華說的；好像以色列人用潔淨的器皿將供物帶到耶和華的殿中一樣。耶和華說：我也必從他們中間取人為祭司，為利未人。耶和華說：我所要造的新天新地，怎樣在我面前長存；照樣，你們的後裔和你們的名字也必長存。每逢月朔，每逢安息日，凡有血氣的都必來在我面前下拜；這是耶和華說的。他們必出去觀看那些違背我之人的屍首；因為他們的蟲是不死的，他們的火是不滅的；他們必成為凡有血氣之人所憎惡的。以賽亞書 66:16–24。
Isaiah’s final prophetic narrative begins with the arrival of the Comforter in July of 2023, and the narrative ends right where it started. It arrives in the hidden history of the seven thunders that is unsealed just before probation closes. It identifies the repetition of the Millerite movement at the beginning with the history of the movement of the one hundred and forty-four thousand at the end. It represents the message of the curse that accompanies the Elijah message as the message of Islam’s prophetic work of angering the nations as it is employed by the Lord to bring judgment ‘first’ upon the United States for a Sunday law, and ‘last’ upon the entire world, for the same rebellion.
以賽亞最後嘅先知性敘述，始於二〇二三年七月安慰者嘅來臨，而呢個敘述亦喺佢開始之處終結。佢臨到喺恩門關閉之前剛被揭開之七雷嘅隱藏歷史當中。佢指出，起初米勒派運動嘅重演，與末後十四萬四千人運動嘅歷史彼此對應。佢將伴隨以利亞信息而來之咒詛信息，表述為伊斯蘭之先知性工作所傳達、激怒列國嘅信息；主正係藉此信息，為着星期日法，首先向美國施行審判，並且最終因同樣嘅悖逆，向全世界施行審判。
We will continue our consideration of Isaiah’s last narrative in the next article.
我哋將會喺下一篇文章繼續探討以賽亞最後一段敘事。