One hundred and twenty-six years after the rebellion of 1863, in 1989 the last six verses of Daniel eleven were unsealed. The knowledge that was first unsealed that year was the recognition of the reform lines of sacred history, and the revelation that they all paralleled one another. Then in 1992, the light of the last six verses began to unfold. The first public presentations of these truths was in 1994, and the subject was the reform lines. In 1996, a magazine was published titled The Time of the End¸ which identified the last six verses of Daniel eleven.
在1863年那场叛乱过去一百二十六年之后，也就是在1989年，《但以理书》第十一章的最后六节经文被开启。那一年首先被开启的知识，是对神圣历史中改革路线的认识，并揭示这些路线彼此相互平行。随后在1992年，关于这最后六节经文的亮光开始展开。关于这些真理的首次公开讲解是在1994年，主题是改革路线。1996年，出版了一本名为《末时》的杂志，其中指出了《但以理书》第十一章的最后六节经文。
1996 was the year that the message was formalized, which is a waymark that parallels the formalization of William Miller’s message in 1831. Miller’s message was the announcement of the opening of the judgment, and the last six verses of Daniel eleven was the announcement of the close of judgment. The subject of Miller’s message was prophetic time as revealed in the Bible. The subject of the last six verses of Daniel eleven was modern Rome (the counterfeit king of the north). The methodology revealed to Miller was his 14 Rules of Prophetic Interpretation. The methodology revealed in 1989, was the “line upon line” of the reform movements.
1996年是这则信息被正式确立的年份，这一路标与1831年威廉·米勒信息的正式化相对应。米勒的信息是宣告审判开始，而但以理书第十一章最后六节则是宣告审判结束。米勒信息的主题是圣经所启示的预言时间。但以理书第十一章最后六节的主题是现代罗马（假冒的北方王）。向米勒所启示的方法论是他的十四条预言解释规则。1989年所启示的方法论是改革运动的“经上加经、律上加律”。
Miller’s work included the establishment of the Word of God as authoritative, in contrast with the papal traditions and customs that had been in force in the world for twelve-hundred and sixty years. For this reason, Miller’s message was first published in 1831 (thus formalizing Miller’s message), exactly two hundred and twenty years after the production of the King James Bible. The work of Future for America was the identification of the role of the United States in healing the deadly wound of the papacy at the soon-coming Sunday law. For this reason, The Time of the End magazine was published in 1996 (thus formalizing the message), exactly two hundred and twenty years after the beginning of the United States in 1776.
米勒的事工包括确立上帝话语的权威地位，与在世上盛行了一千二百六十年的教皇传统与习俗相对立。因此，米勒的信息于1831年首次发表（从而使米勒的信息得以正式成形），恰好在《钦定版圣经》问世后二百二十年。“美国的未来”的工作在于辨明美国在即将来临的周日法令之时医治教皇权致命伤中的角色。为此，《末时》杂志于1996年出版（从而使这一信息得以正式成形），恰好在美国于1776年成立后二百二十年。
The recognition of the two hundred and twenty years that tied the theme of each reform movement together with a historical point of reference was not recognized until well after September 11, 2001, for it was not until the third woe arrived at that date that the Lord led his people back to the old paths of Jeremiah chapter six, verse sixteen and seventeen. It was there that the light of the “seven times,” was rediscovered, and as that light developed it became apparent that two hundred and twenty is the number that connects Daniel eight, verses thirteen and fourteen together. In verse thirteen the “chazon” vision of prophetic history is identified, and in verse fourteen the “mareh” vision of “the appearance” is identified. The connection between those two verses is what Gabriel came to teach to Daniel, and Daniel represents the people of God in the last days that come to understand the connection between those two visions.
将每一次改革运动的主题与一个历史参照点联结起来的那二百二十年的认识，直到2001年9月11日之后很久才被认识到，因为直到那一天第三样祸灾临到时，主才带领他的子民回到耶利米书第六章十六、十七节所说的“古道”。在那里，“七次”的亮光被重新发现；随着这道亮光的发展，显明二百二十是把但以理书第八章第十三、十四节连结起来的数字。在第十三节，关于预言历史的“chazon”异象被指出；在第十四节，‘显现’的“mareh”异象被指出。这两节经文之间的联系，正是加百列来教导但以理的内容；而但以理代表末后的上帝子民，他们将会明白那两种异象之间的联系。
Verse thirteen’s vision represents the “seven times” (twenty-five hundred and twenty years), and verse fourteen’s vision represents the twenty-three hundred days (years). The “seven times” against the southern kingdom of Judah, which represents Judah, Jerusalem and the sanctuary, began in 677 BC, and the twenty-three hundred years identifying the restoration of Jerusalem and the sanctuary began in 457 BC.
第十三节的异象代表“七次”（两千五百二十年），第十四节的异象代表两千三百日（年）。临到南国犹大的“七次”——南国犹大代表犹大、耶路撒冷和圣所——始于公元前677年；而指明耶路撒冷和圣所复兴的两千三百年始于公元前457年。
Two hundred and twenty years ties these two visions together, and the number two hundred and twenty was recognized to be a symbol of the connection between the trampling down of the host and sanctuary, by the desolating powers of paganism and papalism, that is represented as a scattering and God’s indignation. The two hundred and twenty years tied the vision of the satanic work of trampling down the sanctuary together with the vision of the godly work of restoring the same temple. The two hundred and twenty years therefore is a symbol that represents a sacred connection.
两百二十年把这两个异象联系在一起，而“两百二十”这个数字被认为是一个象征，指向这样一种关联：由异教与教皇制那带来荒凉的权势所实施的对军队与圣所的践踏，被描绘为分散和上帝的忿怒。两百二十年把关于撒但践踏圣所之工的异象，与关于上帝恢复同一座圣殿之工的异象联系在一起。因此，两百二十年是代表一种神圣联系的象征。
Just as the Millerite movement ended at the rebellion of 1863, and then one hundred and twenty six years later the movement of the third angel arrived, thus emphasizing that the two movements were connected by the symbolism of the “seven times” (one hundred and twenty-six), the two hundred and twenty years connected Miller’s establishment of the Bible message in 1831, with the production of the King James Bible in 1611, so too the same period of time connected Future for America with the beginning of America, as it identified the end of America.
正如米勒主义运动于1863年的叛乱告终，而在一百二十六年之后，第三位天使的运动来临，这就强调这两个运动是由“七次”（一百二十六）的象征联系在一起的；二百二十年又把米勒于1831年确立的圣经信息与1611年《钦定版圣经》的出版联系起来；同样，这一相同的时间段也把Future for America与美国的开端联系起来，并指出了美国的终结。
On October 22, 1844, the Messenger of the Covenant suddenly came to the temple He had raised up in forty-six years from 1798, the end of the first indignation, until 1844, the end of the last indignation. His entrance into the temple had been preceded by the outpouring of the Holy Spirit in the movement of the Midnight Cry, which had been prefigured by the triumphal entry of Christ into Jerusalem. Those two witnesses establish that when the Midnight Cry movement is repeated in the last days, Christ will have raised up the temple of the one hundred and forty-four thousand. The two movements where the Midnight Cry of the parable of the ten virgins is fulfilled are parallel to each other.
1844年10月22日，立约的使者忽然进入他在1798年（第一次忿怒的结束）至1844年（最后一次忿怒的结束）这四十六年间所兴起的圣殿。在他进入圣殿之前，“半夜呼声”运动中曾有圣灵的浇灌；这件事早已被基督凯旋进入耶路撒冷所预表。这两重见证表明，当末后的日子“半夜呼声”的运动重演时，基督已经兴起了十四万四千人的殿。“十个童女”比喻中的“半夜呼声”在两次运动中得以应验，这两次运动彼此平行。
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“人们常常向我提及十个童女的比喻，其中五个是聪明的，五个是愚拙的。这个比喻已经并且将要极其精确地应验，因为它特别适用于现今这个时期；并且，正如第三位天使的信息一样，它已经应验，并将继续成为现代真理，直到时间的终结。”《Review and Herald》，1890年8月19日。
The history of the Millerites (the movement of the first angel), represents an escalating manifestation of the power of God that began when the book of Daniel was unsealed in 1798. The power increased when the angel of Revelation ten descended on August 11, 1840. Then the first disappointment of April 19, 1844 arrived, and ultimately led to the outpouring of the Holy Spirit at the Exeter camp meeting beginning on August 12, 1844 and continued to spread like a tidal wave over the land until October 22, 1844.
米勒派的历史（第一位天使的运动），代表着自1798年《但以理书》被开启以来，上帝大能不断增强的彰显。1840年8月11日《启示录》第十章的天使降临时，这股大能更为增长。随后，1844年4月19日的第一次失望来临，并最终导致1844年8月12日开始于埃克塞特营会的圣灵浇灌，而且像潮水般席卷各地，直到1844年10月22日。
The history of Future for America (the movement of the third angel), represents an escalating manifestation of the power of God that began when the book of Daniel was unsealed in 1989. The power increased when the angel of Revelation eighteen descended on September 11, 2001. Then the first disappointment of July 18, 2020 arrived, which will ultimately lead to the outpouring of the Holy Spirit which will continue to spread like wildfire over the earth until Michael stands up and human probation closes.
Future for America（第三位天使运动）的历史，代表着自1989年《但以理书》的封印被揭开以来不断升级的上帝大能的显现。2001年9月11日，当《启示录》第十八章的天使降临时，这股大能进一步增强。随后，2020年7月18日的第一次失望到来；这最终将导致圣灵的浇灌，并会如野火般在全地蔓延，直到米迦勒站起来，人类的恩典时期结束。
On October 22, 1844, several prophecies were fulfilled, thus identifying that at the soon-coming Sunday law, several prophecies will again be fulfilled. One of those prophecies is the tarrying of the vision as represented in Habakkuk chapter two. Habakkuk chapter two identified the experience of both the movement of the first and third angels. Both movements are confronted with a debate over correct biblical methodology that is accomplished between those representatives of the movement and the former chosen people who are being passed by during the process of the debate.
1844年10月22日，数个预言得以应验，这就表明在即将到来的周日法令之时，数个预言将再次应验。其中之一是哈巴谷书第二章所呈现的“异象迟延”。哈巴谷书第二章揭示了第一与第三天使运动的经历。这两大运动都面临一场关于正确的圣经诠释方法的争论，而这场争论是在该运动的代表与那些在争论过程中正被越过的先前选民之间展开的。
The message that was to be defended by the watchmen of the first angel’s history was the identification of the truths (Miller’s jewels), that ultimately were represented upon the two sacred charts of 1843 and 1850. In the process of the debate there would be a disappointment that marked a separation from the two antagonistic classes, and a call for deeper consecration to the faithful.
第一位天使历史的守望者所要捍卫的信息，是对那些真理（米勒的宝石）的识别，这些真理最终被呈现在1843年和1850年的两张神圣图表上。在辩论过程中，会有一次失望，这次失望标志着与那两类对立人群的分离，并向忠心的人发出更深奉献的呼召。
Then Habakkuk identifies the distinction between the two classes involved in the testing process of the foundational truths. That testing process, which included the debate between the two classes that fell silent on October 22, 1844, ended right where Habakkuk chapter two ended.
随后，哈巴谷指出了参与对基础性真理进行考验的两类人之间的区别。那个考验过程——其中包括两类人之间的辩论，而这场辩论在1844年10月22日归于沉寂——就在《哈巴谷书》第二章结束之处告终。
But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.
惟耶和华在他的圣殿中，全地的人都当在他面前肃敬静默。哈巴谷书 2:20。
The Lord suddenly entered His Millerite temple, and all the earth was then to keep silence, for the antitypical Day of Atonement had arrived and the judgment of the dead had begun. The prophetic history of Habakkuk chapter two ended on October 22, 1844, and Jesus always identifies the end of a thing with the beginning of a thing. The beginning of the two visions of twenty-five hundred and twenty years of trampling down the sanctuary and host, and the vision of the restoration of the sanctuary and host, began together, but separated by two hundred and twenty years, and when they ended, they were identified as ended, in Habakkuk chapter TWO verse TWENTY.
主忽然进入了祂的米勒派圣殿，于是全地都当肃静，因为反型的赎罪日已经来到，对死者的审判已经开始。哈巴谷书第二章的预言历史在1844年10月22日结束，而耶稣总是把一件事的结束与一件事的开始相联系起来。那两则关于践踏圣所与军旅长达二千五百二十年的异象，以及关于圣所与军旅复兴的异象，其开端是同时的，却彼此相隔二百二十年；当它们结束时，在哈巴谷书第二章二十节被标明为已经结束。
At the soon-coming Sunday law, several prophecies will be fulfilled. One of those prophecies is the tarrying of the vision as represented in Habakkuk chapter two. Habakkuk chapter two identifies the experience of both the movement of the first and third angels. Both movements are confronted with a debate over correct biblical methodology that is accomplished between those representatives of the movement and the former chosen people who are being passed by during the process of the debate.
在即将来临的星期日法令之时，将有数条预言得以应验。其中之一是哈巴谷书第二章所呈现的“异象的迟延”。哈巴谷书第二章指出了第一位和第三位天使之运动的经历。两次运动都面临一场关于正确圣经方法论的辩论；这场辩论是在该运动的代表与那些在辩论过程中正被越过的昔日选民之间进行的。
The message that is to be defended by the watchmen of the third angel’s history is the identification of the truths (Miller’s jewels), that ultimately were represented upon the two sacred charts of 1843 and 1850. In the process of the debate there was a disappointment that marked a separation between the two antagonistic classes, and a call for deeper consecration to the faithful. Then Habakkuk identifies the distinction between the two classes involved in the testing process of the foundational truths. That testing process, which was represented by the debate between the two classes, will fully end at the soon-coming Sunday law, right where Habakkuk chapter two ended.
第三天使历史的守望者所要捍卫的信息，是对那些真理（米勒的宝石）的辨识，这些真理最终被呈现在1843年和1850年的两张神圣图表上。在辩论的过程中发生了一次失望，这标志着两类对立人群之间的分离，并向忠心之人发出了更深奉献的呼召。随后，哈巴谷指出了参与根基真理试验过程的这两类人之间的区别。那个由这两类人之间的辩论所代表的试验过程，将于即将到来的星期日法令之时完全结束，正好在《哈巴谷书》第二章结束的地方。
But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.
惟耶和华在他的圣殿中，全地的人都当在他面前肃敬静默。哈巴谷书 2:20。
The Lord will suddenly enter the temple of the one hundred and forty-four thousand, and all the earth will then keep silence, for the antitypical Day of Atonement will reach the judgment of the living. The prophetic history of Habakkuk chapter two ends at the soon coming Sunday law, and Jesus always identifies the end of a thing with the beginning of a thing.
主必忽然进入十四万四千人的圣殿，那时全地都要静默无声，因为赎罪日预表的实底将达到对活人的审判。哈巴谷书第二章的预言历史止于即将来临的星期日法令，而耶稣总是以一件事的开端来界定它的结局。
The judgment of the living began on September 11, 2001, but the judgment is a process. That process begins with the house of God, and then reaches a point where judgment comes upon those outside of the house of God. When the great buildings of New York City were brought down the judgment represented by the sealing angel going through Jerusalem and placing a mark upon those who sigh and cry for the abominations that are done in the church, and also the abominations done in the land began. At the soon coming Sunday law Christ will have finished the work of erecting the temple of the one hundred and forty-four thousand, and the destroying angels will bring judgment upon Jerusalem.
活人审判始于2001年9月11日，但审判是一个过程。这个过程从上帝的家开始，然后会发展到一个阶段，审判临到上帝家之外的人。当纽约市的高楼大厦被摧毁之时，那由封印天使走遍耶路撒冷，在那些为教会中所行的可憎之事以及这地上所行的可憎之事而叹息哀哭的人身上加上印记所代表的审判就开始了。在即将来临的星期日法令之时，基督将已经完成建造十四万四千人的圣殿的工作，灭命的天使将把审判临到耶路撒冷。
The one hundred and forty-four thousand are then lifted up as an ensign, and the judgment of the living commences for the other flock, represented by Edom, Moab and the chief of the children of Ammon in Daniel chapter eleven, verse forty-one.
随后，十四万四千人被树立为旌旗，并且针对另一群羊的活人审判开始了；这另一群羊在但以理书十一章四十一节中由以东、摩押和亚扪子孙中的首领所代表。
Whether considering the Millerite movement of the first angel or the mighty movement of the third angel, the complete history of the reformatory movement represents an escalating revelation of truth, which culminates with the outpouring of the Holy Spirit. The outpouring of the Holy Spirit is the focus of the prophecies of the last days. This is why the foolish virgins have no oil and the wise do. The oil is the rain.
无论是第一位天使时期的米勒派运动，还是第三位天使的大能运动，改革运动的完整历史都体现出日益深化的真理启示，并最终以圣灵的浇灌达到高潮。圣灵的浇灌是末世预言的焦点。这就是为什么愚拙的童女没有油，而聪明的童女却有。油就是雨。
They say, If a man put away his wife, and she go from him, and become another man’s, shall he return unto her again? shall not that land be greatly polluted? but thou hast played the harlot with many lovers; yet return again to me, saith the Lord. Lift up thine eyes unto the high places, and see where thou hast not been lien with. In the ways hast thou sat for them, as the Arabian in the wilderness; and thou hast polluted the land with thy whoredoms and with thy wickedness. Therefore the showers have been withholden, and there hath been no latter rain; and thou hadst a whore’s forehead, thou refusedst to be ashamed. Wilt thou not from this time cry unto me, My father, thou art the guide of my youth? Jeremiah 3:1–4.
人说：“人若休了妻子，她离开他，成为别人的妻子，他还能再回到她那里吗？那地岂不大大被污秽吗？但你却与许多爱人行淫，然而你仍要归向我。”这是耶和华说的。你向高处举目观看，看看有哪一处不是与你行淫之处。在道路上你为他们坐等，如同旷野中的阿拉伯人；你用你的淫乱和你的恶行玷污了这地。因此细雨被扣留，晚雨也没有降下；你却有妓女的额面，不肯羞愧。你从今以后岂不向我呼求：“我父啊，你是我幼年的引导”吗？耶利米书 3:1-4。
In the passage (and all the prophets speak of the last days), God identifies that His people have played the harlot, to the point that they have a whore’s forehead. The whore of the last days is the papal power, and the forehead represents a purposeful decision. God’s people of the last days are wicked, but God is offering a final call, though they have reached a point where they have come to the same decision as the whore. They have developed a character represented by the fourth generation, where they are prepared to worship the sun as represented in the fourth generation of Ezekiel chapter eight.
在这段经文中（而且所有先知都谈到末后的日子），神指出他的子民行了淫，甚至到了有妓女的额面的地步。末世的淫妇就是教皇的权势，而额面代表有意的决定。末世神的子民是邪恶的，但神仍在发出最后的呼召，尽管他们已经到了与那淫妇作出同样决定的地步。他们已经形成了第四代所代表的品格，在以西结书第八章的第四代中，这表现为他们预备去敬拜太阳。
“The time has come for the true light to shine amid moral darkness. The third angel’s message has been sent forth to the world, warning men against receiving the mark of the beast or of his image in their foreheads or in their hands. To receive this mark means to come to the same decision as the beast has done, and to advocate the same ideas, in direct opposition to the word of God. Of all who receive this mark, God says, ‘The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb.’” Review and Herald, July 13, 1897.
在道德的黑暗中，真光要照耀的时刻已经到了。第三位天使的信息已经传遍全世界，警告人们不要在额上或手上接受兽或其像的印记。接受这印记，就意味着作出与那兽相同的决定，并倡导同样的思想，公然与上帝的话语相对立。对于一切接受这印记的人，上帝说：“那人也必喝上帝大怒的酒，这酒毫不掺杂地倾注在他忿怒的杯中；他要在圣天使和羔羊面前受火与硫磺的痛苦。”《Review and Herald》，1897年7月13日。
Jeremiah is identifying God’s people of the last days as already possessing the whore’s forehead. They are on the verge of receiving the mark of the beast for they are “wicked.” In the passage just cited Sister White continues:
耶利米指出，末世的上帝子民已经有了娼妓的额面。他们因为是“邪恶的”，正濒临接受兽的印记。在刚才所引的那段文字中，怀特姐妹接着说：
“If the light of truth has been presented to you, revealing the Sabbath of the fourth commandment, and showing that there is no foundation in the word of God for Sunday observance, and yet you still cling to the false Sabbath, refusing to keep holy the Sabbath which God calls ‘My holy day,’ you receive the mark of the beast. When does this take place?—When you obey the decree that commands you to cease from labor on Sunday and worship God, while you know that there is not a word in the Bible showing Sunday to be other than a common working-day, you consent to receive the mark of the beast, and refuse the seal of God. If we receive this mark in our foreheads or in our hands, the judgments pronounced against the disobedient must fall upon us. But the seal of the living God is placed upon those who conscientiously keep the Sabbath of the Lord.
如果真理的光已经向你显明，使你看见第四条诫命的安息日，并表明在上帝的话语中守星期日毫无根据，而你仍旧执着于虚假的安息日，拒绝将上帝称为“我的圣日”的那安息日分别为圣，你就接受了兽的印记。这是什么时候发生的呢？——当你顺从那道命令，要求你在星期日停止劳作并敬拜上帝；而你明知圣经中没有一句话表明星期日不是普通的工作日，却仍然那样行的时候，你就是同意接受兽的印记，并拒绝上帝的印记。若我们在额头上或手上接受了这印记，那些针对不顺从之人所宣告的审判就必临到我们身上。但永生上帝的印记要加在那些本着良心谨守上帝安息日的人身上。
“‘And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually…. The earth also was corrupt before God, and the earth was filled with violence…. And God said unto Noah, The end of all flesh is come before me; for the earth is filled with violence through them; and, behold, I will destroy them with the earth.’ They were to be cut off because they had polluted the earth which God created to be enjoyed by a righteous people.
‘上帝看见人在地上的罪恶极大，且人心里所思想的一切意念，尽都是恶，终日如此…… 地在上帝面前也已经败坏，地上充满了强暴…… 上帝对挪亚说：凡有血气的结局已经临到我面前，因为他们的缘故，地上充满了强暴；看哪，我要把他们和这地一同毁灭。’ 他们要被除灭，因为他们玷污了上帝所创造、原本要让义人享受的地。
“‘As it was in the days of Noah,’ declared Christ, ‘so shall it be also in the days of the Son of Man.’ And is it not so? Anyone who will look into the daily papers may see a long list of crimes—drunkenness, theft, robbery, embezzlement, murder. Sometimes whole families are murdered, that man’s desires to possess money or goods that do not belong to him may be gratified. The world is indeed becoming as it was in the days of Noah, because men openly disregard God’s commands.” Review and Herald, July 13, 1897.
“‘挪亚的日子怎样，’基督宣告说，‘人子的日子也要怎样。’难道不是这样吗？任何愿意翻阅日报的人都可以看到一长串罪行——酗酒、盗窃、抢劫、贪污挪用、谋杀。有时整家整户被杀害，只为满足某个人对不属于自己的金钱或财物的占有欲。世界确实正在变得像挪亚的日子一样，因为人们公然无视上帝的命令。”Review and Herald，1897年7月13日。
Jeremiah is identifying God’s people of the last days that are about to bow down to the sun, and when he does so he identifies that “the showers have been withholden, and there hath been no latter rain; and thou hadst a whore’s forehead, thou refusedst to be ashamed.” The “wicked” of God’s people in the last days are receiving no latter rain, and they refuse to be ashamed, for their thoughts have become continually evil, as represented by the history of Noah, and also by the chambers of imagery in the second abomination of Ezekiel chapter eight.
耶利米指出，末后的日子里上帝的子民将要向太阳下拜；在这样做的时候，他也指出：“甘霖被扣留，晚雨没有降下；你却有娼妓的额头，你不肯羞耻。” 末后的日子里，上帝子民中那些“恶人”没有领受晚雨，他们也拒绝羞耻，因为他们的意念持续变得邪恶，正如挪亚的历史所表明的，也如以西结书第八章第二个可憎之事中的“心像的内室”所体现的那样。
Jeremiah points the unashamed wicked of God’s people in the last days to “cry” “from” that “time” to “the guide of” their “youth.” The guide of the youth of Adventism was the two tables of Habakkuk and the jewels represented thereon. The only hope for breaking out of the wickedness that is about to bring eternal death upon the wicked of God’s people in the last days is to cry unto the God who was the guide at the beginning, which arrived at “the time of the end” in 1798.
耶利米指示末后日子里上帝子民中那些不知羞耻的恶人，要“从”那“时候”向他们“幼年”的“向导”“呼喊”。复临运动的幼年时期的向导是哈巴谷的两张表以及其上所代表的宝石。要摆脱那正要把永远的死亡带给末后日子里上帝子民中恶人的邪恶，唯一的盼望，就是向那位在起初作向导的上帝呼求；而这个“起初”是在1798年到来的“末时”。
The issue in the history of the first or third angel is whether you receive or do not receive the latter rain. The latter rain began when the nations were angered on September 11, 2001.
在第一位或第三位天使的历史中，问题在于你是否领受晚雨。晚雨始于2001年9月11日，当列国发怒之时。
“At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.
那时，当救恩的工作将近结束之际，患难要临到地上，列国发怒，但仍受抑制，不致阻止第三位天使的工作。那时，“晚雨”，也就是从主面前来的复兴，将要降临，赐能力，使第三位天使的呼声更为洪亮，并预备圣徒在末后的七大灾祸倾倒之时站立得住。《早期著作》，第85页。
The “latter rain,” which is also identified as “the refreshing,” began when the nations were angered, and at that time “the work of salvation” began to close. The four angels of Revelation seven hold the four winds in check while the sealing of the one hundred and forty-four thousand is accomplished, and in Ezekiel chapter nine, that work is represented by angels placing a mark upon those who sigh and cry for the abominations done in Jerusalem. On September 11, 2001 the angels began the closing work of placing a mark upon the foreheads of the one hundred and forty-four thousand.
“晚雨”，也被称为“复兴”，是在列国发怒的时候开始的，那时“救恩的工作”也开始走向结束。启示录第七章的四位天使按住地上四方的风，直到给十四万四千人盖印的工作完成；而在以西结书第九章，这项工作被描绘为天使在那些为耶路撒冷所行可憎之事而叹息哀哭的人身上作记号。2001年9月11日，天使开始了把记号加在十四万四千人额上的结束之工。
The closing work of the third angel is accomplished during the outpouring of the latter rain, which is also “the refreshing”, which is a message.
第三位天使的终了之工，是在晚雨倾降期间完成的；这也就是“复兴”，是一条信息。
To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. Isaiah 28:12.
他曾对他们说：“这是安息之处，你们可以使疲乏的人得以安息；这是使人得舒畅之处。”然而他们却不肯听。以赛亚书 28:12。
The message they refuse to hear in Isaiah is the message that is delivered by stammering tongues, and is the testing message that represents the methodology of “line upon line.”
他们在《以赛亚书》中拒绝听的信息，正是借着结巴的舌头所传达的信息，也是用以考验的信息，代表着“一行接一行”的方法。
But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves. Isaiah 28:13–15.
然而，耶和华的话临到他们，是命上加命，命上加命；律上加律，律上加律；这里一点，那里一点；好叫他们前去时向后跌倒，并被打碎，陷入网罗，被捉拿。所以，你们这些讥诮的人，就是治理这耶路撒冷百姓的，要听耶和华的话。因为你们说：我们与死亡立了约，与阴间结了盟；当那席卷的灾祸经过的时候，必不临到我们，因为我们以谎言为避难所，又在虚假之下藏身。以赛亚书 28:13-15。
The Word of the Lord, which is the message of the rest and refreshing (the latter rain), that causes them to “go, and fall backward, and be broken, and snared, and taken,” is given to “the scornful men, which rule this people which is in Jerusalem.” Jerusalem is where the angels mark those who sigh and cry, and the ancient men who have betrayed their trust are the first to fall.
主的话，就是关于安息与复兴（晚雨）的信息，使他们“去，向后跌倒，破碎，被缠住，并被擒拿”，是赐给“在耶路撒冷治理这民的亵慢人”的。耶路撒冷是天使给那些叹息哀哭的人作记号的地方，而那些背弃所托的长老们则首先倒下。
“The mark of deliverance has been set upon those ‘that sigh and that cry for all the abominations that be done.’ Now the angel of death goes forth, represented in Ezekiel’s vision by the men with the slaughtering weapons, to whom the command is given: ‘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.’ Says the prophet: ‘They began at the ancient men which were before the house.’ Ezekiel 9:1–6. The work of destruction begins among those who have professed to be the spiritual guardians of the people. The false watchmen are the first to fall. There are none to pity or to spare. Men, women, maidens, and little children perish together.” The Great Controversy, 656.
那拯救的印记已经加在那些‘为所行的一切可憎之事叹息哀哭的人’身上。现在，死亡的天使出动了；在以西结的异象中，这由那些手持杀戮器械的人所代表；有命令传给他们说：“将老的、少的，处女、孩童和妇女都尽行杀戮；只是凡有这印记的人，一个也不可临近；并要从我的圣所起头。”先知说：“他们就从在殿前的长老起头。”以西结书9:1-6。毁灭之工从那些自称为百姓属灵守护者的人中开始。假守望者首先倒下。无人怜悯，也无人留情。男人、妇女、处女和孩童一同灭亡。大争战，656。
We will continue to address the increase of knowledge that arrived in 1989, in the next article.
我们将在下一篇文章中继续讨论1989年出现的知识增长。
“One who sees beneath the surface, who reads the hearts of all men, says of those who have had great light: ‘They are not afflicted and astonished because of their moral and spiritual condition.’ 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.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.
那位洞悉表象之下、鉴察万人内心者，论到那些曾蒙大光照的人说：“他们并不因自己的道德和属灵状况而忧伤惊惶。”诚然，他们“拣选自己的道路，心里喜悦自己可憎恶的事。我也必拣选迷惑他们的事，使他们所惧怕的临到他们；因为我呼唤，无人答应；我说话，他们不听从；反倒行我眼中看为恶的，拣选我所不喜悦的。” “上帝就给他们一个生发错误的心，叫他们信从虚谎，”因为他们“不领受爱真理的心，使他们得救”，反倒“喜爱不义。” 以赛亚书66:3, 4；帖撒罗尼迦后书2:11, 10, 12。
“The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’” Testimonies, volume 8, 249, 250.
“天上的教师问道：‘当你实际上按着世俗的策略筹划许多事，并且在耶和华面前犯罪，却假装自己正建造在正确的根基上，而且上帝悦纳你的行为——还有什么比这种假象更能迷惑人的心呢？哦，这是一种极大的欺骗，是迷人的错觉；当那些曾经认识真理的人，把敬虔的形式误当作其中的灵与大能；当他们自以为富足，财物增多，一无所缺，然而实际上却样样都缺，这错觉便占据了他们的心思。’” 《见证》，第8卷，第249、250页。