The seven thunders represent the history of 1798, through to October 22, 1844. That history was typified by the last seven kings of the kingdom of Judah, from Manasseh in 677 BC through to Zedekiah in 586 BC.
七雷代表从1798年直到1844年10月22日的历史。那段历史以犹大王国最后七位君王为预表，从公元前677年的玛拿西一直到公元前586年的西底家。
In the sacred reform lines, a characteristic of the empowerment of the first angel is a symbol which identifies something that is worldwide. On August 11, 1840, the first angel’s message was empowered and the message was then carried to every mission station in the world.
在神圣改革的路线中，第一位天使的信息得到加强的一个特征，是出现一个象征，用以标识某件具有全球性的事物。1840年8月11日，第一位天使的信息得到了加强，这信息随后被传至世界各地的每一个传教站。
“The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world.” The Great Controversy, 611.
“1840至1844年的复临运动是上帝大能荣耀的彰显；第一位天使的信息传到了全世界每一个传教站。”《善恶之争》，611。
Prophetically at that time, the angel of Revelation ten descended and placed one foot on the earth and the other on the sea. Sister White identified that as a symbol of the worldwide extent of the message.
当时从预言的角度看，启示录十章的天使降临，一脚踏在地上，另一脚踏在海上。怀特姐妹认为那象征着这则信息的全球性范围。
“The angel’s position, with one foot on the sea, the other on the land, signifies the wide extent of the proclamation of the message. It will cross the broad waters and be proclaimed in other countries, even to all the world.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
天使所站的位置，一脚踏在海上，另一脚踏在地上，象征这信息宣告的广阔范围。它将跨越汪洋大海，在其他国家被宣告，甚至传遍全世界。 《基督复临安息日会圣经注释》第七卷，第971页。
Cyrus’s proclamation of the first decree was a worldwide decree.
居鲁士所颁布的第一道诏令是普天下的诏令。
Now in the first year of Cyrus king of Persia, that the word of the Lord by the mouth of Jeremiah might be fulfilled, the Lord stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying, Thus saith Cyrus king of Persia, The Lord God of heaven hath given me all the kingdoms of the earth; and he hath charged me to build him an house at Jerusalem, which is in Judah. Who is there among you of all his people? his God be with him, and let him go up to Jerusalem, which is in Judah, and build the house of the Lord God of Israel, (he is the God,) which is in Jerusalem. And whosoever remaineth in any place where he sojourneth, let the men of his place help him with silver, and with gold, and with goods, and with beasts, beside the freewill offering for the house of God that is in Jerusalem. Then rose up the chief of the fathers of Judah and Benjamin, and the priests, and the Levites, with all them whose spirit God had raised, to go up to build the house of the Lord which is in Jerusalem. Ezra 1:1–4.
波斯王古列元年，为要应验耶和华借耶利米口所说的话，耶和华就激动了波斯王古列的心，使他通告全国，并且也用文书颁布，说：“波斯王古列如此说：天上的耶和华神已将天下万国赐给我，又嘱咐我在犹大的耶路撒冷为他建造殿宇。你们中间凡属他百姓的，愿他的神与他同在，可以上犹大的耶路撒冷去，建造耶路撒冷的耶和华—以色列神的殿（他就是那神）。凡仍留在各处寄居之地的，当地的人要用金、银、财物、牲畜帮助他，另外还要为在耶路撒冷的神殿献上甘心的供物。”于是，犹大和便雅悯的族长，祭司、利未人，凡是神激动其心的人，都起来，要上耶路撒冷建造耶和华的殿。以斯拉记 1:1-4
Just as the first angel was carried to every mission station in the world on August 11, 1840, Cyrus identifies himself as the king of “all the kingdoms on earth,” as he proclaims the first decree. The descent of the angel of Revelation ten, the angel that Sister White identifies as “no less a personage than Jesus Christ,” possesses the same prophetic characteristics as the mighty angel of Revelation eighteen. Sister White identifies that the purpose of the first angel was the same as the purpose of the angel of Revelation eighteen.
正如1840年8月11日，第一位天使的信息被传到世界各地的每一个宣教站一样，居鲁士在宣告第一道谕令时，称自己为“天下万国的王”。启示录第十章那位天使的降临——怀爱伦姐妹认定这位天使“正是耶稣基督本人”——具有与启示录第十八章那位大能天使相同的预言特征。怀爱伦姐妹指出，第一位天使的目的与启示录第十八章那位天使的目的相同。
“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.” Early Writings, 245.
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降临作预备。当那天使在天上离开耶稣的面前时，有一道极其明亮而荣耀的光走在他前面。我蒙指示，他的使命是以他的荣耀照亮全地，并警告人类神的忿怒将要临到。《早期著作》，第245页。
The empowerment of the first angel is a symbol that emphasizes a worldwide element. The first message in the time of Christ was empowered at the baptism of Christ. The Scriptures identify that all of Israel went out to the wilderness to hear the message of John.
第一位天使的信息得着能力，这一象征强调了全球性的因素。基督时代的第一条信息在基督受洗时得着能力。经文指出，全以色列都出到旷野去听约翰的信息。
Then went out to him Jerusalem, and all Judaea, and all the region round about Jordan, And were baptized of him in Jordan, confessing their sins. Matthew 3:5, 6.
那时，耶路撒冷、全犹太和约旦河一带地方的人都到他那里去，在约旦河里受他的洗，承认他们的罪。马太福音3:5-6。
Christ’s ministry was directed to ancient Israel, and in that prophetic sense the entire world was drawn to the Jordan, the place of Christ’s baptism. Yet the rite of baptism, and what it represented when Christ was baptized, was directed at all the world.
基督的事工是针对古代以色列的；从先知性的意义来说，整个世界都被引向约旦河——基督受洗之地。然而，洗礼这一礼仪，以及当基督受洗时它所代表的意义，都是面向全世界的。
The name Jehoiakim means “God will rise”, and at the baptism of Christ, as John brought Christ up out of the water, the emblem of “rising up” out of a watery grave became an element of that empowerment. In the first four verses of Ezra that we have already cited, verse five identifies the response of those that heard the decree with the words, “Then rose up the chief of the fathers of Judah and Benjamin, and the priests, and the Levites, with all them whose spirit God had raised, to go up to build the house of the Lord which is in Jerusalem.” When the first message is empowered, there is a rising up, as represented by the name of Jehoiakim.
“约雅敬”这个名字的意思是“神将要兴起”；在基督受洗的时候，当约翰把基督从水里带上来时，从水中坟墓里“起来”的这一象征，成为那次能力赋予的一个组成部分。在我们已经引用过的以斯拉记第一章前四节之后，第五节用这样的话说明那些听见诏令之人的回应：“于是，犹大和便雅悯的族长、祭司、利未人，以及一切被神激动其灵的人，都起来，要上耶路撒冷去建造耶和华的殿。”当第一个信息被赋予能力的时候，就会有一次兴起，正如“约雅敬”这个名字所代表的那样。
On September 11, 2001, the first message of the mighty movement of the third angel was empowered as typified by the empowerment of the first message of the mighty movement of the first angel. Sister White comments on the destruction of the Twin Towers on that date.
2001年9月11日，第三位天使大能运动的第一道信息得以加强，这一点已由第一位天使大能运动第一道信息的加强所预表。怀爱伦姊妹评论了那一天双子塔的毁灭。
“Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.
“如今有人传言说我宣称纽约将被海啸吞没吗？这话我从未说过。我曾说，当我看见那里高大的建筑一层又一层地兴建起来时：‘当主兴起，要大大震动这地之时，将要发生何等可怕的景象！那时，启示录18:1–3的话就要应验了。’启示录第十八章整章，都是对将要临到地上的事的警告。但关于纽约将要发生什么，我并没有特别的亮光；我只知道，总有一日，那里的高大建筑必因上帝权能的翻转与倾覆而被推倒。凭着所赐给我的亮光，我知道，毁灭正在这世界之中。主只要一句话，祂大能的一触，这些庞大的建筑物就要倒塌。将要发生一些我们无法想象其可怖程度的情景。” Review and Herald, 1906年7月5日。
At the empowerment of the first message in the history of the one hundred and forty-four thousand, the Lord “rose up” to “shake terribly the earth”. Jehoiakim’s name symbolizes the empowerment of the first message. On August 11, 1840, the Lord arose from his throne and descended to earth and stood upon the land and the sea. At the first decree of Cyrus, the faithful arose. Jehoiakim is a symbol of not simply the arrival of the first angel, but he also represents the empowerment of the first angel.
在十四万四千人的历史中，当第一信息得着加添能力之时，主“起来”，要“大大震动这地”。约雅敬这个名字象征第一信息的加添能力。1840年8月11日，主从祂的宝座上起来，降临到地上，站在陆地和海上。在古列第一次颁布诏令时，忠心的人就起来了。约雅敬不仅象征第一位天使的到来，他也代表第一位天使的加添能力。
Jehoiakim represents the first of the last three kings, but he also represents the fifth of seven kings that lead to the destruction of Jerusalem. The names of those seven kings are very informative. Those seven kings were Manasseh, Amon, Josiah, Jehoahaz, Jehoiakim, Jehoiachin and Zedekiah.
约雅敬既是末后三位君王中的第一位，也是导致耶路撒冷毁灭的七位君王中的第五位。这七位君王的名字很有意义。那七位君王是：玛拿西、亚们、约西亚、约哈斯、约雅敬、约雅斤和西底家。
In the history of the Millerites, Manasseh represents the time of the end, in 1798. Manasseh means “causing to forget”, and it is in 1798 that the whore of Tyre is forgotten for seventy years. Manasseh was one of the most wicked kings, and possesses prophetic characteristics that should be considered.
在米勒派的历史中，玛拿西代表1798年的末时。玛拿西的意思是“使人忘记”，而正是在1798年，推罗的妓女被遗忘了七十年。玛拿西是最邪恶的君王之一，并具有值得考虑的预言性特征。
The last seven kings of Judah represent the history of the seven thunders from 1798, through October 22, 1844. Manasseh was the first of the seven kings, and as the first king of seven, he typified Zedekiah, the last of the seven kings. Jesus always identifies the end with the beginning. Zedekiah, the last king of the seven, was carried into the slavery of Babylonian captivity. The first king of the seven last kings was also carried into Babylonian captivity, typifying the carrying of the last king into Babylonian captivity.
犹大国最后的七位王，代表了自1798年起直到1844年10月22日的七雷历史。玛拿西是这七位王中的第一位；作为七位之首，他预表了这七位王中的最后一位——西底家。耶稣总是用起初来标明结局。西底家，这七位中的最后一位，被巴比伦掳去为奴。这七位中的第一位也被掳到巴比伦，以此预表最后一位被掳到巴比伦的情形。
And the Lord spake to Manasseh, and to his people: but they would not hearken. Wherefore the Lord brought upon them the captains of the host of the king of Assyria, which took Manasseh among the thorns, and bound him with fetters, and carried him to Babylon. And when he was in affliction, he besought the Lord his God, and humbled himself greatly before the God of his fathers, And prayed unto him: and he was entreated of him, and heard his supplication, and brought him again to Jerusalem into his kingdom. Then Manasseh knew that the Lord he was God. 2 Chronicles 33:10–13.
耶和华曾对玛拿西和他的百姓说话，他们却不肯听从。于是耶和华使亚述王军队的将帅来临，他们在荆棘中捉住玛拿西，用镣铐捆绑他，把他带到巴比伦。玛拿西在患难中，就恳求耶和华他的神，在他列祖的神面前极其自卑，向他祷告；耶和华应允了他，听见他的祈求，使他重新回到耶路撒冷，恢复他的国位。于是玛拿西知道耶和华是神。历代志下 33:10-13。
The experience of Manasseh coming to know that the Lord was God, was accomplished by being removed from his kingdom, and then being restored to his kingdom. Nebuchadnezzar, as with Manasseh, came to know the Lord when he was removed from his kingdom and thereafter restored.
玛拿西认识到主是神，正是借着先被废去国位，随后又被恢复国位这一经历而成就的。尼布甲尼撒也与玛拿西一样，当他被废去国位，随后又被恢复时，就认识了主。
And at the end of the days I Nebuchadnezzar lifted up mine eyes unto heaven, and mine understanding returned unto me, and I blessed the most High, and I praised and honoured him that liveth forever, whose dominion is an everlasting dominion, and his kingdom is from generation to generation: And all the inhabitants of the earth are reputed as nothing: and he doeth according to his will in the army of heaven, and among the inhabitants of the earth: and none can stay his hand, or say unto him, What doest thou? At the same time my reason returned unto me; and for the glory of my kingdom, mine honour and brightness returned unto me; and my counsellors and my lords sought unto me; and I was established in my kingdom, and excellent majesty was added unto me. Now I Nebuchadnezzar praise and extol and honour the King of heaven, all whose works are truth, and his ways judgment: and those that walk in pride he is able to abase. Daniel 4:34–37.
那些日子满了之后，我尼布甲尼撒举目望天，我的聪明复归于我；我就称颂至高者，赞美并尊崇那永活者；他的权柄是永远的权柄，他的国度存到万代。地上所有的居民都算为虚无；他在天上的万军中，并在地上的居民中，都凭自己的意旨而行；无人能拦阻他的手，也无人能对他说：你在做什么？那时我的理智也复归于我；为我国的荣耀，我的尊荣和光辉也归回到我身上；我的谋士和大臣来求见我；我又被立在国位上，并且加添给我极大的威严。现在我尼布甲尼撒赞美、尊崇并荣耀天上的王，因为他一切作为都是真实，他的道路都是公正；凡行事骄傲的，他都能使之降卑。但以理书 4:34-37。
The experience of Manasseh was accomplished upon Nebuchadnezzar. Manasseh represents the “time of the end” in the history of the last three Judean kings, and the arrival of the prophecy of seventy years of captivity. Nebuchadnezzar represents the “time of the end” in the history of the three decrees, just as 1798 was the “time of the end” in the history of the seven thunders. In the verses just cited Nebuchadnezzar’s understanding returned to him at “the end of the days.” The “end of the days” is also referenced in Daniel chapter twelve.
玛拿西所经历的事在尼布甲尼撒身上重演了。玛拿西代表着犹大最后三位君王历史中的“末时”，并标志着七十年被掳预言的到来。尼布甲尼撒则代表三道诏令历史中的“末时”，正如1798年是七雷历史中的“末时”一样。在刚才所引的经文里，到了“日子的末了”，尼布甲尼撒的悟性恢复了。“日子的末了”在但以理书第十二章中也有所提及。
But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days. Daniel 12:13.
但你要去，直到结局，因为你必安息；到了末了的日子，你必起来，得你所分的份。 但以理书 12:13。
The “end of the days” in Daniel chapter twelve is the “time of the end”, for Daniel was told to go “till the end be.” At that time Daniel would “stand in his lot.” To “stand in his lot” means to fulfill his purpose, which Daniel did when his book was unsealed at the end of the days, which is the “time of the end.” At that time there would be an “increase of knowledge” that the wise would understand. At the end of Nebuchadnezzar’s days his “understanding” returned unto him.
“但以理书”第十二章中的“日子的终结”就是“末期”，因为他被吩咐“你且去，直到结局”。那时但以理将“站在他的分上”。“站在他的分上”意指成就他的目的；当他的书卷在日子的终结（也就是“末期”）被解封时，但以理就做到了。那时会有“知识的增长”，智慧人会明白。在尼布甲尼撒的日子末了，他的“聪明”复归于他。
“When God gives a man a special work to do, he is to stand in his lot and place as did Daniel, ready to answer the call of God, ready to fulfill His purpose.” Manuscript Releases, volume 6, 108.
“当上帝托付某人一项特殊的工作时，他应当像但以理那样，站在他应守的本分和位置上，预备好回应上帝的呼召，预备好成就祂的旨意。”《手稿发布》，第6卷，第108页。
Manasseh represents the “time of the end” in the history of the three last kings of Judah, Nebuchadnezzar represents the “time of the end” in the three decrees. Manasseh was followed by his son Amon.
在犹大最后三位君王的历史中，玛拿西代表“末时”；在三道诏令中，尼布甲尼撒代表“末时”。玛拿西之后是他的儿子亚们。
Amon means “training” and represents the period of time when there was an “increase of knowledge” that would train the “wise” in the message that was unsealed. Amon was then followed by Josiah, the only king of the seven that has a fairly good, though complicated prophetic history.
亚们意为“训练”，代表一个“知识增长”的时期，这种增长会用那被启封的信息来训练“智慧人”。随后由约西亚接续，他是在那七位君王中唯一一位拥有相当不错却又复杂的预言性历史的王。
Josiah means “the foundation of God”, and represents the establishing of the truths that had been unsealed at the “time of the end”. The increase of knowledge that was represented by Amon was put together by William Miller, through the guidance of Gabriel and other holy angels. Miller’s work is represented by the name Josiah, for he established the foundations of the movement. There is much more to identify of Josiah, but we will move onto his son Jehoahaz.
约西亚的意思是“上帝的根基”，并且代表在“末时”被解封的真理之确立。由亚们所代表的知识增长，是在加百列和其他圣天使的引导下，由威廉·米勒汇集而成。米勒的工作以“约西亚”这个名字来代表，因为他为这场运动建立了根基。关于约西亚还有更多可以指出的内容，但我们将转到他的儿子约哈斯。
Jehoahaz was twenty and three years old when he began to reign; and he reigned three months in Jerusalem. And his mother’s name was Hamutal, the daughter of Jeremiah of Libnah. And he did that which was evil in the sight of the Lord, according to all that his fathers had done. And Pharaohnechoh put him in bands at Riblah in the land of Hamath, that he might not reign in Jerusalem; and put the land to a tribute of an hundred talents of silver, and a talent of gold. And Pharaohnechoh made Eliakim the son of Josiah king in the room of Josiah his father, and turned his name to Jehoiakim, and took Jehoahaz away: and he came to Egypt, and died there. 2 Kings 23:31–34.
约哈斯登基的时候年二十三岁，在耶路撒冷作王三个月。他母亲名叫哈慕他，是立拿人耶利米的女儿。他行耶和华眼中看为恶的事，照他列祖一切所行的。法老尼哥在哈马地的利比拉把他拘禁，不许他在耶路撒冷作王；并使这地纳贡：银子一百他连得，金子一他连得。法老尼哥立约西亚的儿子以利亚敬继他父约西亚作王，给他改名叫约雅敬，又把约哈斯带走；他到了埃及，就死在那里。列王纪下23:31-34。
Jehoahaz means “Jehovah has seized”, and he was seized by Pharaohnecho. Jehoahaz, the son of Josiah, was seized by Pharaohnechoh and replaced by his brother Eliakim, meaning the “God of raising”. Pharaohnechoh then changed Eliakim’s name to Jehoiakim, meaning “God will rise”. The change of a name is a symbol of a covenant relationship, and at the empowerment of the first message, God enters into covenant with a people, as He simultaneously passes by a former covenant people.
约哈斯的意思是“耶和华已抓住”，而他被法老尼哥所擄。约西亚的儿子约哈斯被法老尼哥所擄，并由他的兄弟以利亚敬取代，其名意为“使人兴起之神”。随后，法老尼哥将以利亚敬的名字改为约雅敬，意思是“神将兴起”。改名是立约关系的象征；在第一条信息被赋权之时，神与一群人立约，同时越过先前的立约之民。
On August 11, 1840, the Ottoman Empire that had been represented by four winds that were loosed for three hundred and ninety-one years and fifteen days were restrained, or as Jehoahaz means, they were “seized”. At the same time, Eliakim was made king and his name changed to Jehoiakim, meaning “God will rise”. Jehoiakim was followed by his son Jehoiachin who has three names in the Scriptures.
1840年8月11日，那个曾由被释放了三百九十一年零十五天的四风所象征的奥斯曼帝国被遏制了，或者如“约哈斯”这个名字的意思，他们被“抓住”了。同一时间，以利亚敬被立为王，并改名为约雅敬，意思是“上帝将兴起”。约雅敬之后，他的儿子约雅斤继位；他在圣经中有三个名字。
The name Jehoiachin means “the Lord will set up and establish”. He was the son of Jehoiakim and he marks the arrival of the second angel in the spring of 1844, as God “set up and established” the new, true, Protestant horn. The second angel’s message was empowered by the message of the Midnight Cry, and Jeconiah and Coniah mean “God will establish”. The three names, each with the same meaning, represent the joining of the Midnight Cry to the second angel’s message. It is in the final outpouring of the Holy Spirit during the Loud Cry that the one hundred and forty-four thousand are sealed. The sealing of the one hundred and forty-four thousand was typified in the Midnight Cry of the Millerite movement, and Jehoiachin, also called Jeconiah and Coniah, is a symbol of the sealing.
“约雅斤”这个名字的意思是“耶和华要设立并建立”。他是约雅敬的儿子，他标志着1844年春天第二位天使的到来，因为上帝“设立并建立”了新的、真实的、新教的“角”。第二位天使的信息因“午夜呼声”的信息而得以加增能力，而“耶哥尼雅”和“哥尼雅”的意思是“上帝要建立”。这三个名字，含义相同，代表着将“午夜呼声”与第二位天使的信息联合起来。正是在“大呼喊”期间圣灵最后的浇灌之中，十四万四千人被盖印。十四万四千人的盖印在米勒派运动的“午夜呼声”中得以预表，而约雅斤（亦称耶哥尼雅、哥尼雅）就是这盖印的象征。
As I live, saith the Lord, though Coniah the son of Jehoiakim king of Judah were the signet upon my right hand, yet would I pluck thee thence; And I will give thee into the hand of them that seek thy life, and into the hand of them whose face thou fearest, even into the hand of Nebuchadrezzar king of Babylon, and into the hand of the Chaldeans. And I will cast thee out, and thy mother that bare thee, into another country, where ye were not born; and there shall ye die. But to the land whereunto they desire to return, thither shall they not return. Is this man Coniah a despised broken idol? is he a vessel wherein is no pleasure? wherefore are they cast out, he and his seed, and are cast into a land which they know not? O earth, earth, earth, hear the word of the Lord. Jeremiah 22:24–29.
我凭着我的永生起誓，这是耶和华说的：纵然犹大王约雅敬的儿子哥尼雅是我右手上所戴的印戒，我也要把你从那里取下；我要把你交在谋害你性命之人的手中，交在你所惧怕之人的手中，就是巴比伦王尼布甲尼撒和迦勒底人的手中。我还要把你和生你的母亲一同扔到另一块你们并非出生的土地上，你们必在那里死去。至于他们渴望回去的那地，他们却不能回去。这个人哥尼雅是被人藐视、破碎的偶像吗？他是人不喜悦的器皿吗？为何他和他的后裔被抛弃，被扔到他们所不认识的土地呢？大地啊，大地啊，大地啊，要听耶和华的话。耶利米书22:24-29。
Jehoiachin, Jeconiah and Coniah represent the sealing time, when the second angel is joined by the message of the Midnight Cry. He represents the sealing time of the foolish. The evil king represents those that are the foolish Laodicean virgins who in the sealing time are destined to receive the mark of the beast as they are forever spewed out of the mouth of the Lord.
约雅斤、耶哥尼雅和哥尼雅代表受印时期，就是当第二位天使的信息与半夜呼声的信息联合之时。他代表愚拙之人的受印时期。这恶王代表那些愚拙的老底嘉童女；他们在受印时期注定要受兽的印记，并且永远被主从口中吐出去。
The signet on God’s right hand is His seal, and those that are spewed out of the mouth of the Lord during the sealing of the one hundred and forty-four thousand are contrasted with Zerubbabel, the man who had the plummet of the “seven times” in his hand.
在神右手上的印玺就是祂的印记，在十四万四千人受印的时候，那些被主从口中吐出的人，与所罗巴伯，这位手中拿着“七次”的铅垂线的人，形成对比。
Speak to Zerubbabel, governor of Judah, saying, I will shake the heavens and the earth; And I will overthrow the throne of kingdoms, and I will destroy the strength of the kingdoms of the heathen; and I will overthrow the chariots, and those that ride in them; and the horses and their riders shall come down, every one by the sword of his brother. In that day, saith the Lord of hosts, will I take thee, O Zerubbabel, my servant, the son of Shealtiel, saith the Lord, and will make thee as a signet: for I have chosen thee, saith the Lord of hosts. Haggai 2:21–23.
你要对犹大省长所罗巴伯说：我要震动天地；我必推翻列国的国位，并毁灭外邦诸国的势力；我必倾覆战车和驾车的人；马和骑马的人都必仆倒，各人倒在弟兄的刀下。万军之耶和华说：到那日，我要取你—我的仆人所罗巴伯（撒拉铁的儿子）—并使你如同印戒，因为我拣选了你。这是万军之耶和华说的。哈该书 2:21-23。
The “stone of stumbling” that is the “seven times” is the “plummet” in the hand of Zerubbabel, and he is represented as the “signet” that God employs to seal the one hundred and forty-four thousand. The signet, or the “sign”, is placed upon those that “sigh and cry” for the abominations that are done in Jerusalem. The sighing and crying identifies the experience of those that are sealed, and the signing and crying is the symbol of their internal response to the remedy of the “seven times.” It is confession for their sins and for the sins of their fathers. It is the acknowledgment that they have not been walking with God and that God has not been walking with them ever since the disappointment of July 18, 2020. It is the test that was failed in 1863, during the period of time when Philadelphia was transitioning unto Laodicea. It typified the period of time when those represented by Coniah are forever established as foolish Laodicean virgins, and those represented by Zerubbabel are forever established as wise Philadelphian virgins.
“‘七次’这块‘绊脚的石头’，就是所罗巴伯手中的‘线铊’，而他被描绘为神用来为十四万四千人盖印的‘印玺’。这印玺，或‘记号’，是加在那些为耶路撒冷所行的可憎之事‘叹息哭号’之人身上的。叹息与哭号表明那些受印之人的经历，而受印与哭号是他们对‘七次’之医治的内在回应的象征。这是为他们自己的罪并他们列祖之罪的认罪。这是承认自2020年7月18日那场失望以来，他们没有与神同行，神也没有与他们同行。这就是1863年所失败的考验，发生在非拉铁非正过渡到老底嘉的时期。它预表了这样一个时期：由哥尼雅所代表的那些人被永远确立为愚拙的老底嘉童女，而由所罗巴伯所代表的那些人被永远确立为聪明的非拉铁非童女。”
Jehoichin was followed by Zedekiah, the last of the seven kings. As Manasseh represented 1798, and the “time of the end,” Zedekiah must represent October 22, 1844, when the vision would “speak, and not lie”. Zedekiah is a name made up of the combination of two Hebrew words. The one word is “Jehovah”, and it is combined with the word that is translated in Daniel chapter eight, and verse fourteen as “cleansed.” Zedekiah means the cleansing of God’s temple, which began on October 22, 1844.
约雅斤之后是西底家，他是七位君王中的最后一位。正如玛拿西代表1798年和“末时”，西底家必定代表1844年10月22日，那时这异象要“说话而不虚谎”。“西底家”这个名字是由两个希伯来词组合而成。其中一个词是“耶和华”，它与《但以理书》第八章第十四节中被译为“洁净”的那个词组合在一起。西底家的意思是上帝圣所的洁净，这一工作始于1844年10月22日。
The last seven kings of Judah represent the progressive history of 1798 to October 22, 1844. Jehoiakim is the symbol of August 11, 1840, which in turn represents September 11, 2001. He is a symbol of the empowerment of the first angel’s message, and he is introduced in the first verse of Daniel chapter one. Thus, the setting and context of Daniel chapter one, is the empowerment of the first angel’s message, as represented in Revelation chapter ten. In Revelation chapter ten Christ descended with a little book in His hand that John was commanded to eat. This is why the first test in the book of Daniel has to do with eating.
犹大最后的七位君王代表了从1798年至1844年10月22日这一段渐进的历史。约雅敬象征1840年8月11日，而这又代表2001年9月11日。他象征第一位天使的信息得以加力，而且他在《但以理书》第一章第一节被介绍。因此，《但以理书》第一章的背景与情境，就是如《启示录》第十章所代表的第一位天使信息的加力。在《启示录》第十章中，基督手拿着一本小书卷降下，并吩咐约翰把那书卷吃下去。这就是为什么《但以理书》中第一个试验与吃有关。
We will continue these subjects in the next article.
我们将在下一篇文章中继续讨论这些话题。
And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness. Ezekiel 3:3.
他对我说：人子啊，使你的肚腹吃饱，并用我赐给你的这书卷充满你的肠腹。我就吃了，在我口中甘甜如蜜。以西结书3:3。