In previous articles we spent time identifying the prophetic characteristics of the second test of the three tests represented by the three angels. Each angel represents a specific test, and the second test is represented as a visual test. We identified all three angels, and their respective tests are identified also in Daniel chapter one, where the second of the three tests was based upon the appearance of Daniel and the three worthies after they ate the vegetarian diet, instead of the Babylonian diet. Another characteristic of the second test is that it often is represented by a representation of the combination of Church and State.
在先前的文章中，我们花时间辨识由三位天使所代表的三重考验中第二项考验的预言性特征。每一位天使都代表一个特定的考验，而第二项考验被呈现为一个视觉性的考验。我们已经辨识了三位天使，而他们各自的考验也在《但以理书》第一章中被指出；其中第二项考验，是依据但以理和他的三位同伴在选择素食、而非巴比伦饮食之后的容貌来判定的。第二项考验的另一个特征是，它常常以教会与国家相结合（政教合一）的形态被呈现。
All three angels and their respective tests are identified in the fall of Nimrod’s Babel in Genesis chapter eleven. The three tests are there represented by the three times the expression of “go to” is used in verses three, four and seven. The second expression of “go to,” in verse four marks the test of the second angel.
三位天使及其各自的考验，都可以在创世记第十一章宁录的巴别倾覆中辨识出来。那里，三项考验由第三、第四和第七节中三次出现的“go to”这一表达所代表。第四节中第二次出现的“go to”标志着第二位天使的考验。
And they said, Go to, let us build us a city and a tower, whose top may reach unto heaven; and let us make us a name, lest we be scattered abroad upon the face of the whole earth. Genesis 11:4.
他们说：“来吧，我们要建造一座城和一座塔，塔顶通天；也要为自己立名，免得我们分散在全地上。”创世记 11:4。
A city represents a state, and a tower represents a church. They also desired a specific character, as represented in their desire to make themselves a name. In the second test character is often manifested, and it is done so in contrast with an opposite character, as represented by Cain and Abel, the wise and foolish virgins, or in Daniel’s second test in the visual appearance between those who ate the diet of Babylon, as opposed to those who ate pulse.
一座城象征一个国家，一座塔象征一个教会。他们也渴望获得某种特定的名号，这体现在他们想要为自己立名的愿望上。在第二次试验中，品格常被显明，而且通常是通过与相反的品格形成对比来显明的，例如该隐与亚伯、聪明与愚拙的童女，或者在但以理的第二次试验中，吃巴比伦膳食的人与吃素菜的人在外貌上的差异。
Prove thy servants, I beseech thee, ten days; and let them give us pulse to eat, and water to drink. Then let our countenances be looked upon before thee, and the countenance of the children that eat of the portion of the king’s meat: and as thou seest, deal with thy servants. So he consented to them in this matter, and proved them ten days. And at the end of ten days their countenances appeared fairer and fatter in flesh than all the children which did eat the portion of the king’s meat. Daniel 2:12–15.
求你试验你的仆人十天，给我们素菜吃，白水喝。然后在你面前察看我们的面貌，并那些吃王所给膳食的少年人的面貌；你怎样看，就怎样待你的仆人。于是他在这事上应允了他们，试验他们十天。十天满了，他们的面貌比一切吃王所给膳食的少年人都更俊美，身体也更丰润。但以理书 2:12-15。
In the Millerite history, the test of the second angel manifested two classes of worshippers. The class that failed the test became the daughters of Rome, the other class were the faithful who continue to follow the advancing light. The daughters of Rome reflect the prophetic makeup of the mother, and the mother who they became daughters of is identified as the mother of harlots. Prophetically a harlot is a church which enters into a relationship with the state, as is the image of the papacy.
在米勒派的历史中，第二位天使的考验显明了两类敬拜者。未通过考验的一类成了罗马的众女儿，另一类则是忠心的人，继续跟随渐进的亮光。罗马的众女儿在预言上反映出其母的形象，而她们所成为其女儿的那位母亲被认定为淫妇之母。在预言中，淫妇是指与国家权力联合的教会，即教皇制度的形象。
The first of the three angels in Revelation chapter fourteen, possesses all three tests of each of the three angels, as does Daniel chapter one. In Daniel twelve the three-step testing process is also identified, so the three-step testing process is in both the beginning and ending of the book of Daniel.
启示录第十四章中三位天使中的第一位，具备这三位天使各自的三重考验；但以理书第一章也是如此。在但以理书第十二章中，这一三步考验过程也被指出，所以，这一三步考验过程同时出现在但以理书的开头和结尾。
Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:10.
必有许多人使自己清净洁白，且被熬炼；恶人仍必行恶；一切恶人都不明白，惟独智慧人必明白。丹尼尔书 12:10。
The first test in verse twelve is the purification which occurs in the courtyard of the sanctuary where the lamb is slain and justification is imputed to the sinner. The second test in verse twelve is to be made white, which is represented by the holy place in the sanctuary, which represents when sanctification is imparted to the believer. The third step is to be tried, which represents the judgment of the Most Holy Place where God’s people are sealed, and glorification is accomplished. The two classes of worshippers are represented by the wicked who do not understand, and the wise who do understand.
第十二节中的第一个考验，是发生在会幕院子里的洁净：在那里，羔羊被宰杀，罪人被算为义。第十二节中的第二个考验，是使人洁白，这由会幕中的圣所所表征，表示成圣赐给信徒的时候。第三步是受试炼，这代表至圣所的审判，在那里，神的子民被盖印，荣耀也得以成全。两类敬拜者分别由不明白的恶人和能明白的智慧人所代表。
The second test, which is represented many times in the sacred Word, represents a visual test, where two classes of worshippers are manifested, and the combination of Church and State is symbolized. Just as important is that a characteristic of the second test is that it precedes the third test, and the third test represents judgment. There is an important caveat to the judgment of the third test though, for each of the three tests involve a judgment, but the first two tests are placed in a history where character development is still possible. The third test is different, in that it is a prophetic litmus test, which simply identifies which class of worshipper you had become in the previous two steps of the testing process.
第二个考验在圣言中多次被呈现，它是一种视觉性的考验，其中两类敬拜者被显明出来，并象征着政教合一。同样重要的是，第二个考验的一个特点是它先于第三个考验，而第三个考验代表审判。不过，关于第三个考验的审判有一个重要的说明，因为这三个考验都涉及审判，但前两个考验发生在一个品格仍可发展的历史阶段。第三个考验则不同，它是一种预言性的试金石式考验，只是用来辨认在前两个考验步骤中你已经成为了哪一类敬拜者。
In the sealing time of the one hundred and forty-four thousand which began on September 11, 2001, and ends at the Sunday law in the United States, there are three tests. The first test was when the angel descended on September 11, 2001, and in agreement with the angel that descended in Millerite history on August 11, 1840, the test is then a test upon diet. In Daniel chapter one, the first test was when Daniel purposed in his heart not to eat the king’s diet. When the Holy Spirit descended at Christ’s baptism and He then fasted for forty days, His first test was diet.
在十四万四千人的盖印时期——始于2001年9月11日，并将在美国的星期日法令时结束——共有三次考验。第一道考验是在2001年9月11日天使降临之时，并与米勒派历史中1840年8月11日降临的那位天使相一致，因此这道考验是关于饮食的考验。在《但以理书》第一章中，第一次考验是但以理立志不吃王的膳食。当圣灵在基督受洗时降临，随后祂禁食四十天，祂所面对的第一项考验也是饮食。
The third and final test in the sealing time of the one hundred and forty-four thousand is the Sunday law. At that time all those who have an understanding of the claims of the seventh-day Sabbath, and who choose to worship on the day of the sun will receive the mark of the beast, and they are lost for eternity. After three years, in Daniel chapter one, Daniel and the three worthies were taken before Nebuchadnezzar (a symbol of the Sunday law), to be judged on their training over the previous three years. When the Father and Son went down in Nimrod’s story of rebellion at the third “go to,” it was to confuse their language and scatter them abroad, The third test is the litmus test that separates the two classes for eternity.
在十四万四千人的封印时期，第三次也是最后一次的考验，就是星期日法令。那时，凡明白第七日安息日之要求却选择在太阳之日敬拜的人，都会领受兽的印记，并且永远失丧。三年之后，按《但以理书》第一章的记载，但以理和那三位义士被带到尼布甲尼撒面前（象征星期日法令），要就他们前三年的训练受审判。在宁录叛逆的故事中，父与子在第三次“来吧”时降临，是要变乱他们的语言，使他们分散各处；第三次考验是将两类人永远分开的试金石。
“Both the parable of the tares and that of the net plainly teach that there is no time when all the wicked will turn to God. The wheat and the tares grow together until the harvest. The good and the bad fish are together drawn ashore for a final separation.
稗子的比喻和撒网的比喻都清楚地教导：不会有任何时候所有的恶人都归向神。麦子和稗子要一同生长，直到收割。好鱼和坏鱼也一同被拉上岸，最后才加以分别。
“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，这些比喻教导我们，审判之后不再有恩典宽限的时期。当福音的工作完成时，善与恶之间的分别就随即来到，而每一等人的命运也就永远定局。”《基督比喻实训》，123页。
The sealing time of the one hundred and forty-four thousand ends at the soon-coming Sunday law, and between that third test, and the first test that arrived on September 11, 2001, the second test is brought upon Laodicean Adventism. There is “no probation after judgment,” for the work of the gospel is then completed for the one hundred and forty-four thousand.
十四万四千人的受印时期将在即将到来的星期日法令时结束；在那第三个考验与2001年9月11日到来的第一个考验之间，第二个考验临到处于老底嘉状态的复临运动。“审判之后不再有恩典期”，因为届时针对十四万四千人的福音工作已经完成。
Sister White teaches in several places that if we do not pass the first test, then we cannot pass the second test, and without successfully passing the second test we will manifest our failure at the third, litmus test.
怀特姐妹在多处教导说，如果我们没有通过第一次考验，就无法通过第二次；而且若未能成功通过第二次考验，我们就会在第三个、试金石般的考验中显露我们的失败。
“I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, which would have taught them the way into the heavenly sanctuary. The rendering of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.
我被指示回顾关于基督初临的宣告。约翰奉差遣，带着以利亚的心志与能力，为耶稣预备道路。凡拒绝约翰见证的人，并未从耶稣的教训上得益。他们反对那预告祂降临的信息，使自己处在一种境地，以致不能容易地接受祂是弥赛亚这一最有力的证据。撒但又引导那些拒绝约翰信息的人更进一步，去拒绝并钉死基督。他们这样行，就使自己处在无法领受五旬节那日所赐福分的位置上；那福分本会教导他们进入天上圣所之道。圣殿幔子裂开，表明犹太人的祭祀与条例不再被接受。至大的牺牲已经献上并蒙悦纳，而五旬节那日所降下的圣灵，将门徒的心思从地上的圣所引向天上的圣所；在那里，耶稣带着自己的血进去，要将祂赎罪之功的益处倾注在祂的门徒身上。但犹太人却落在全然的黑暗中。他们失去了本可得着的一切有关救赎计划的亮光，仍旧信靠他们那无用的祭祀与供物。天上的圣所已取代了地上的圣所，然而他们对此变化一无所知。因此，他们无法从基督在圣所中的中保工作上获益。
“Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 259–261.
许多人对于犹太人拒绝并钉死基督的行为感到惊骇；当他们读到祂所受羞辱和虐待的历史时，便以为自己爱祂，且不会像彼得那样不认祂，也不会像犹太人那样把祂钉在十字架上。然而，那鉴察众人心的上帝，已经把他们自称对耶稣的爱带到试验之下。全天庭都以最深切的关注，注视人们对第一位天使信息的反应。但许多自称爱耶稣、读到十字架的故事便落泪的人，却嘲笑祂再来的喜讯。他们不但没有欢然接受这信息，反而宣称那是迷惑。他们憎恨爱慕祂显现的人，并把他们逐出教会。那些拒绝第一道信息的人，不能从第二道信息得益；他们也未能从半夜呼声得益——那呼声原是要使他们预备好，藉着信心与耶稣一同进入天上圣所的至圣所。他们因拒绝前两道信息，以致悟性昏暗，在第三位天使的信息中看不见任何亮光，而这信息正是指出进入至圣所之路的。我看见，正如犹太人把耶稣钉在十字架上，名义上的诸教会也把这些信息钉了十字架；因此他们对进入至圣所之路一无所知，也不能从耶稣在那里所作的代求得益处。他们像犹太人献上无用的祭物一样，把无用的祈祷献到耶稣已经离开的殿室；而撒但因这欺骗而得意，便披上宗教的外衣，将这些自称为基督徒之人的心思引向他自己，用他的权势、他的神迹和虚假的奇事作工，把他们牢牢系在他的网罗中。 《早期著作》, 259-261。
If we will not accept the warning message represented by September 11, 2001, then we will certainly accept the Sunday law when it arrives, presuming we are still alive. That being said, the test where we determine our eternal destiny, and the test we must pass before we are sealed at the Sunday law, which is the test we must pass before probation closes, is the second test, and it is the test of the image of the beast.
如果我们不接受2001年9月11日所代表的警告信息，那么当星期日法令来临时（假定我们还活着），我们必定会接受它。话虽如此，那场决定我们永恒命运的考验，也是我们在星期日法令时受印之前、在恩典之门关闭之前必须通过的考验，是第二个考验，即兽像的考验。
“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.
“主已清楚地指示我，兽像必将在恩门关闭之前形成；因为这将成为上帝子民所要面对的重大考验，并藉此决定他们永恒的命运。你的立场是如此杂乱、充满矛盾，以致只有极少数人会受其迷惑。 ”
“In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].
“在《启示录》第13章中，这一主题被清楚地呈现出来；［《启示录》13:11–17，引用。］”
“This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.
“这就是上帝的子民在受印之前所必须经历的考验。凡藉着遵守上帝的律法，并拒绝接受伪造的安息日而证明自己忠于上帝的人，必列于主上帝耶和华的旗下，并必领受永生上帝的印记。那些放弃属天来源之真理、而接受星期日安息日的人，必受兽的印记。”《文稿发布》卷15，第15页。
The second test in the sealing time of the one-hundred and forty-four thousand is a prophetic visual test. It requires the recognition of the formation of the image of the beast in the United States, and that test can only be revealed through God’s prophetic Word. More than that, God’s prophetic Word will only be understood by those who choose to eat the message of the latter rain, which is represented as the methodology of line upon line. If we refuse to eat the message that is in the hand of the mighty angel of Revelation eighteen when he descends, we will not possess the ability to recognize the formation of the image of the beast.
十四万四千人盖印时期的第二项考验是一项先知性的视觉考验。它要求人认出兽像在美国的形成，而那项考验只能借着神的预言话语得以揭示。不仅如此，神的预言话语也只会被那些选择吃下晚雨信息的人所理解，这信息被表明为“经上加经、律上加律”的方法论。若在《启示录》十八章那位大能天使降临时，我们拒绝吃下他手中的那信息，我们就不会有识别兽像形成的能力。
In order to eat the message in the angel’s hand it requires that the student of prophecy can see that the angel has a message in his hand. When the mighty angel of Revelation eighteen descends, the verse does not identify anything in his hand, but the methodology of line upon line establishes upon several witnesses that there is always a message in the hand of the angels who descend. Those who reject the methodology of line upon line, are blind to the message that provides the evidence that the image of the beast is forming in the United States. That must be recognized, for our eternal destiny is based upon recognizing this truth. Line upon line, Sister White identifies the prophetic characteristics of the first angel with the same characteristics of the mighty angel of Revelation chapter eighteen.
要吃下天使手中的信息，首先要求研读预言的人能看见那位天使手里有信息。当启示录第十八章的大能天使降下时，那节经文并未指明他手里有什么；但“律上加律”的方法论借着多个见证确立：凡降下的天使手中总有信息。拒绝“律上加律”方法论的人，看不见那条信息，而那条信息提供了兽像正在美国形成的证据。这一点必须被认识，因为我们的永恒命运取决于认识这一真理。按照“律上加律”，怀爱伦姐妹将第一位天使的预言性特征与启示录第十八章那位大能天使的相同特征等同起来。
“I was shown the interest which all heaven had taken in the work going on upon the earth. Jesus commissioned a mighty angel to descend and warn the inhabitants of the earth to prepare for His second appearing. As the angel left the presence of Jesus in heaven, an exceedingly bright and glorious light went before him. I was told that his mission was to lighten the earth with his glory and warn man of the coming wrath of God. Multitudes received the light. Some of these seemed to be very solemn, while others were joyful and enraptured. All who received the light turned their faces toward heaven and glorified God. Though it was shed upon all, some merely came under its influence, but did not heartily receive it. Many were filled with great wrath. Ministers and people united with the vile and stoutly resisted the light shed by the mighty angel. But all who received it withdrew from the world and were closely united with one another.
我被指示看见，整个天国对地上正在进行的工作何等关切。耶稣差遣一位大能的天使降下，警告地上的居民，为祂第二次显现作预备。当那天使在天上离开耶稣面前时，有极其明亮荣耀的光在他前面行。有人告诉我，他的使命是用他的荣耀照亮全地，并警告世人神将要临到的忿怒。许多人接受了这光。其中有些人显得十分庄严，另一些人则喜乐而陶醉。凡接受这光的人，都转向天上，并将荣耀归给神。这光虽照在众人身上，但有些人只是处在它的影响之下，却没有由衷地接纳它。许多人大大发怒。牧者与百姓与恶人联合，坚决抵挡那位大能天使所发出的光。但凡接受它的人都从世界分别出来，彼此紧密联合。
“Satan and his angels were busily engaged in seeking to attract the minds of as many as possible from the light. The company who rejected it were left in darkness. I saw the angel of God watching with the deepest interest His professed people, to record the character which they developed as the message of heavenly origin was presented to them. And as very many who professed love for Jesus turned from the heavenly message with scorn, derision, and hatred, an angel with a parchment in his hand made the shameful record. All heaven was filled with indignation that Jesus should be thus slighted by His professed followers.” Early Writings, 245, 246.
撒但和他的天使忙于设法使尽可能多人的心思离开光明。那些拒绝这光的人被留在黑暗中。我看见上帝的天使以至深的关切注视着自称属他的人，为要记录当那出于天上的信息呈现在他们面前时，他们所表现出来的品格。许多自称爱耶稣的人带着轻蔑、嘲讽和仇恨转身拒绝这天上的信息时，一位手拿羊皮卷的天使把这可耻的记录记下。整个天庭因耶稣竟被自称为他跟随者的人如此轻视而充满义愤。——《早期著作》，245，246。
In the passage, the first angel of Revelation chapter fourteen was “commissioned” “to descend and warn the inhabitants of the earth to prepare for His second appearing”, which is the identical work of the angel of Revelation chapter eighteen. The mission of the first angel was “to lighten the earth with his glory and warn man of the coming wrath of God,” which is once again the mission of the angel of chapter eighteen. Those who received the message “glorified God,” and those who rejected the message “were left in total darkness.”
在这段经文中，启示录第十四章的第一位天使被“差遣”“降临并警告地上的居民，为祂的第二次显现作预备”，这与启示录第十八章那位天使所做的工作完全相同。第一位天使的使命是“用他的荣耀照亮全地，并警告人神即将临到的忿怒”，这同样也是第十八章那位天使的使命。那些接受这信息的人“荣耀了神”，而那些拒绝这信息的人“被留在完全的黑暗中”。
Daniel and the three worthies chose to eat the heavenly diet, and the other group ate the diet of Babylon. At the end of the “visual test” of ten days, Daniel and his fellows glorified God, as their countenances were visually fatter and fairer than those who ate the diet of Babylon. The first angel’s message of Revelation chapter fourteen, represents all three tests within its identification of the everlasting gospel. The first test is to fear God, the second is to give Him glory, and the third test is when the hour of judgment arrives. Those who took the little book out of the first angel’s hand and ate it, as represented by John in chapter ten, glorified God at the second test, and they were then prepared to enter into Nebuchadnezzar’s judgment. Line upon line, the first test on September 11, 2001, was to eat the little book that was in the mighty angel’s hand. That test introduced the next test where two classes of worshippers were to be manifested in advance of the third and final litmus test, which simply demonstrated either a glorified character, or a character filled with darkness.
但以理和那三位勇士选择了吃属天的饮食，另一群人则吃巴比伦的饮食。十天的“目视测试”结束时，但以理和他的同伴荣耀了上帝，因为他们的面容看起来比吃巴比伦饮食的人更丰润、更俊美。启示录第十四章第一位天使的信息，在其对永远福音的界定中，代表了这三个试验。第一个试验是敬畏上帝，第二个是将荣耀归给他，第三个试验则是当审判的时辰来到的时候。那些从第一位天使手中取过小书卷并吃下的人，正如第十章中约翰所代表的，在第二个试验中荣耀了上帝，从而预备好进入尼布甲尼撒的审判。律上加律，2001年9月11日的第一次试验，是吃那在大能天使手中的小书卷。那次试验引出了下一次试验，为了第三个也是最终的试金石，预先使两类敬拜者被显明；而那最后的试验不过是显出，要么是得着荣耀的品格，要么是充满黑暗的品格。
The sealing time of the one hundred and forty-four thousand is the history of September 11, 2001 unto the soon coming Sunday law in the United States. In that history the parable of the ten virgins will be repeated and fulfilled to the very letter. That fact then identifies that the prophetic history of Habakkuk two, will also be repeated and fulfilled to the very letter. It also means that the period of the sealing of the one-hundred and forty-four thousand is the period when the effect of every prophetic vision is repeated and fulfilled to the very letter.
十四万四千人受印的时期，是从2001年9月11日直到美国即将来临的星期日法令这一段历史。在那段历史中，十童女的比喻将被重演，并且一字不差地应验。因此，这一事实表明，哈巴谷书第二章的预言历史也将被重演，并且一字不差地应验。这也意味着，十四万四千人受印的时期，就是一切预言异象都要重演，并且一字不差地应验的时期。
Daniel chapter eleven, verse forty was unsealed at the time of the end in 1989. The verse begins with the time of the end in 1798, and ends by marking the time of the end in 1989. Line upon line, the time of the end in 1798 aligns with the time of the end in 1989. The history of verse forty, beginning in 1798, and continuing to the Sunday law in verse forty-one represents the history of the earth beast (the United States) as the sixth kingdom of Bible prophecy. The earth beast’s two horns of Republicanism and Protestantism are represented with the two times of the ends.
但以理书第十一章第四十节在1989年的末时被开启。这节经文以1798年的末时开始，并以标示1989年的末时结束。经上加经，1798年的末时与1989年的末时相对应。第四十节的历史，从1798年开始，并延续到第四十一节中的星期日法令，代表着地兽（美国）作为圣经预言中第六个王国的历史。地兽的两只角——共和政体与新教——由这两个末时所代表。
In the sealing time of the one hundred and forty-four thousand the Protestant horn will produce two classes of worshippers during the second test of the three tests within that period of time. One class will have developed the image of Christ, and the other class will have developed the image of the beast. In that testing period, the Republican horn will join with the apostate Protestant horn and form an image of the beast as Protestant churches then take control of the civil government. That period of time is represented by every vision in God’s Word, for this is where each of the “books of the Bible, meet and end.”
在十四万四千人的封印时期，在那段时间的三次考验中的第二次考验期间，新教的角将产生两类敬拜者。一类将形成基督的形像，另一类将形成兽的像。在那段考验时期，共和主义的角将与背道的新教之角联合，并在新教诸教会掌控民事政府之时，建立兽的像。那段时期在神话语中的每一个异象里都有所描绘，因为这里正是“圣经诸书在此相会并终结”的地方。
The second test in that history is the image of the beast test, both internally for the virgins, and externally for the politicians of the two rival political parties. That test is the test that we must pass “before probation closes” at the soon-coming Sunday law. That test is the test we pass “before we are sealed.” That test is the test where “our eternal destiny will be decided.”
在那段历史中，第二个考验是兽像的考验；它既在内部临到童女们，也在外部临到两个彼此对立政党的政治人物。那考验是在即将来临的星期日法令之际，我们必须在“恩典期结束”之前通过的考验。那考验是我们在“受印之前”所通过的考验。在那考验中，“我们永恒的命运将被定夺”。
We will continue this study in the next article.
我们将在下一篇文章中继续这项研究。
“Another mighty angel was commissioned to descend to earth. Jesus placed in his hand a writing, and as he came to the earth, he cried, ‘Babylon is fallen, is fallen.’ Then I saw the disappointed ones again raise their eyes to heaven, looking with faith and hope for their Lord’s appearing. But many seemed to remain in a stupid state, as if asleep; yet I could see the trace of deep sorrow upon their countenances. The disappointed ones saw from the Scriptures that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect Him in 1844. Yet I saw that the majority did not possess that energy which marked their faith in 1843. Their disappointment had dampened their faith. . ..
又有一位大能的天使奉命降到地上。耶稣把一份文书交在他手中；他来到地上时，就呼喊说：“巴比伦倾倒了！倾倒了！”随后我看见那些失望的人又举目望天，以信心和盼望等候他们的主显现。但许多人似乎仍处在一种昏沉的状态，仿佛睡着了；然而我仍能在他们的面容上看出深深忧伤的痕迹。那些失望的人从圣经中看到，他们正处在耽延的时期，并且必须耐心等候异象的应验。曾引导他们在1843年盼望主来的同样证据，也引导他们在1844年等候祂。然而我看见，大多数人不再拥有1843年那种彰显他们信心的热忱；他们的失望使他们的信心冷却了……
“As the ministration of Jesus closed in the holy place, and He passed into the holiest, and stood before the ark containing the law of God, He sent another mighty angel with a third message to the world. A parchment was placed in the angel’s hand, and as he descended to the earth in power and majesty, he proclaimed a fearful warning, with the most terrible threatening ever borne to man. This message was designed to put the children of God upon their guard, by showing them the hour of temptation and anguish that was before them. Said the angel, ‘They will be brought into close combat with the beast and his image. Their only hope of eternal life is to remain steadfast. Although their lives are at stake, they must hold fast the truth.’ The third angel closes his message thus: ‘Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.’ As he repeated these words, he pointed to the heavenly sanctuary. The minds of all who embrace this message are directed to the most holy place, where Jesus stands before the ark, making His final intercession for all those for whom mercy still lingers and for those who have ignorantly broken the law of God. This atonement is made for the righteous dead as well as for the righteous living. It includes all who died trusting in Christ, but who, not having received the light upon God’s commandments, had sinned ignorantly in transgressing its precepts.” Early Writings, 245, 255.
当耶稣在圣所中的事工结束，他进入至圣所，站在盛有上帝律法的约柜前时，他又差遣一位大能的天使，带着第三道信息到世上。有人把一卷羊皮纸放在天使手中；当他带着权能与威严降临地上时，他宣告了一个可畏的警告，其中包含着有史以来传达给人类的最可怕的威吓。这信息旨在使上帝的儿女提高警惕，指示他们前面将要临到的试探与痛苦的时辰。天使说：“他们将与兽和兽像短兵相接。他们得永生的唯一希望，就是坚定不移地站立。虽然性命攸关，他们也必须持守真理。”第三位天使这样结束他的信息：“圣徒的忍耐就在此；这里是那些遵守上帝诫命，并持守耶稣的信心的人。”当他重复这些话时，他指向天上的圣所。凡接受这信息的人，其心思都被引导到至圣所；在那里，耶稣站在约柜前，为一切仍蒙怜悯的人，以及那些因无知而违犯上帝律法的人，作他最后的代求。这赎罪既是为已死的义人，也是为尚活的义人而作；其中包括所有信靠基督而死的人，但他们因未领受有关上帝诫命的亮光，在违犯其诫条时是出于无知而犯罪的。《早期著作》，245，255。