The parable of the ten virgins illustrates the experience of the Adventist people.
十个童女的比喻说明了复临信徒的经历。
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
“《马太福音》第25章十个童女的比喻，也说明了复临信徒的经历。”《善恶之争》，第393页。
Millerite Adventists fulfilled the parable to the very letter.
米勒派复临信徒一字不差地应验了那则比喻。
“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.
“我常常被引到那十个童女的比喻上去，其中五个是聪明的，五个是愚拙的。这个比喻已经并且将要一字不差地应验，因为它对这个时期有特别的应用；并且，正如第三位天使的信息一样，它已经应验，并且将继续作为现代真理，直到时间的终了。”《Review and Herald》，1890年8月19日。
The history of the movement of the first angel represents the movement of the third angel, and the ultimate focus of the parable is whether the virgins possess the oil, which is the message of the latter rain.
第一位天使运动的历史代表第三位天使的运动，而该比喻最终的焦点在于童女是否有油，那油就是晚雨的信息。
“There is a world lying in wickedness, in deception, and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind is carried to the future when the signal will be given, ‘Behold the Bridegroom cometh; go ye out to meet Him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable. That oil is the righteousness of Christ. It represents character, and character is not transferable. No man can secure it for another. Each must obtain for himself a character purified from every stain of sin.” Bible Echo, May 4, 1896.
这个世界正沉沦在邪恶、欺骗和迷惑之中，置身死亡的阴影之下——沉睡，沉睡。谁在为唤醒他们而心灵痛苦？什么声音能传到他们那里？我的心被带到将来，那时将发出号令：“看哪，新郎来了；你们出来迎接他。”然而，有些人却迟延，没有预备好添在他们灯里的油；等到为时已晚，他们才会发现，油所代表的品格是无法转让的。那油就是基督的义。它所代表的是品格，而品格是不能转让的。没有人能替别人取得它。各人必须为自己获得一种从一切罪污中洁净了的品格。圣经回声，1896年5月4日。
The “oil” in the parable represents “character,” and also the “righteousness of Christ.” A sanctified character is only produced by those who eat God’s Word.
比喻中的“油”代表“品格”，也代表“基督的义”。成圣的品格唯有那些以神的话语为食的人才能产生。
Sanctify them through thy truth: thy word is truth. John 17:17.
求你用真理使他们成圣；你的道就是真理。约翰福音 17:17。
The “oil” is also the messages of God’s Spirit.
“油”也是神的灵的信息。
“God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness.” Review and Herald, July 20, 1897.
当我们不接受他传给我们的信息时，我们就使上帝蒙羞。这样，我们就拒绝了那他本要倾注在我们灵魂里、好传给黑暗之人的金色之油。《评论与先驱报》，1897年7月20日。
The “oil” is the messages of God’s Word that conveys the sanctifying presence of Christ’s righteousness. In the parable of the ten virgins, which is also the prophecy of Habakkuk chapter two, the message of the Midnight Cry, which is the message of Christ’s righteousness, as represented by the message of Jones and Waggoner in the rebellion of 1888.
“油”是神的话语的信息，传达基督之义的成圣临在。在十童女的比喻中（这也是《哈巴谷书》第二章的预言），“午夜呼声”的信息，就是基督之义的信息，并由1888年叛乱中琼斯和瓦格纳的信息所代表。
“The Lord in His great mercy sent a most precious message to His people through Elders Waggoner and Jones. This message was to bring more prominently before the world the uplifted Saviour, the sacrifice for the sins of the whole world. It presented justification through faith in the Surety; it invited the people to receive the righteousness of Christ, which is made manifest in obedience to all the commandments of God. Many had lost sight of Jesus. They needed to have their eyes directed to His divine person, His merits, and His changeless love for the human family. All power is given into His hands, that He may dispense rich gifts unto men, imparting the priceless gift of His own righteousness to the helpless human agent. This is the message that God commanded to be given to the world. It is the third angel’s message, which is to be proclaimed with a loud voice, and attended with the outpouring of His Spirit in a large measure.” Testimonies to Ministers, 91.
主在祂的大怜悯中，藉着瓦格纳与琼斯两位长老，向祂的子民传来一条至为宝贵的信息。这信息旨在更突出地把那被高举的救主——为全世界之罪所献的牺牲——摆在世人面前。它提出藉着信靠那位作保者而得称义；并邀请人们领受基督的义，而这义是在遵行上帝一切诫命上得以显明的。许多人已经失去了对耶稣的注目；他们需要把目光转向祂神圣的位格、祂的功德，以及祂对人类家庭那不变的爱。一切权柄都赐在祂手中，使祂可以将丰富的恩赐分给人，把祂自己无价的义赐给无助的人类。这就是上帝吩咐要传给世界的信息。这就是第三位天使的信息，必须大声宣告，并伴随着圣灵的大量浇灌。 《给传道人的证言》，第91页。
The message is the message of the latter rain.
这信息就是后雨的信息。
“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.
“晚雨将要降在上帝的子民身上。一位大能的天使要从天降下，全地都要因他的荣耀发光。”《评论与通讯》，1891年4月21日。
When the mighty angel descended on September 11, 2001, the latter rain began to sprinkle and the history of the Millerites as represented in the parable of the ten virgins and Habakkuk chapter two began to repeat. It was then that God’s last day people ate the book that was in the angel’s hand, and in so doing were led back to Jeremiah’s old paths, and thus became the watchmen that were to sound the warning trumpet. The trumpet warning was the Laodicean message represented by Isaiah as a loud cry.
当大能的天使在2001年9月11日降临时，晚雨开始洒落，而由十童女的比喻与哈巴谷书第二章所代表的米勒派历史开始重演。就在那时，上帝末时的子民吃下了天使手中的书卷，并因此被引回到耶利米所说的古道，于是成为要吹响警戒号角的守望者。那号角的警告就是老底嘉的信息，被以赛亚描绘为大声的呼喊。
Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins. Isaiah 58:1.
你要大声呼喊，不可止息；扬起声来，好像吹角，向我百姓说明他们的过犯，向雅各家说明他们的罪恶。以赛亚书58:1。
The reform movement of the first and the third angels begin at a “time of the end.” At that point there is an “increase of knowledge” which will test the generation then living, but only after the knowledge is published as a formalized message. Thereafter the formalized message is “empowered”, and the empowerment is marked by the descent of an angel. The descent of the angel identifies Habakkuk’s debate and two classes begin to identify a message that is either the true or the counterfeit message of the latter rain. The faithful then become God’s watchmen who begin to blow a warning trumpet message.
第一位与第三位天使的改革运动始于“末时”。那时会有“知识的增长”，这将试验当时在世的一代，但只有在这些知识被整理成一条正式的信息并予以发布之后，这一试验才会临到。随后，这条正式的信息被“赋能”，而这种赋能以一位天使的降临为标志。天使的降临标示出哈巴谷的争论，两类人开始认同一条信息：要么是晚雨的真信息，要么是其伪冒。于是，忠信的人成为上帝的守望者，开始吹响警告的号角信息。
The true trumpet message is based upon the light represented upon Habakkuk’s two tables. It is the warning to Laodicea, and the warning that identifies the sins of God’s people. The debate escalates until the first disappointment, when the one class becomes the “assembly of mockers,” and the true watchmen are called to return to the zeal for the message they formerly manifested before the disappointment. As the watchmen returned, they recognized that they were in the “tarrying time”, and that the message that had failed, was actually going to be fulfilled, but in God’s order. That message was developed over a brief period of time (but a period of time nonetheless), and when the message arrives it is represented as the message of “the Midnight Cry”, which is simply an increase of the message that began to be empowered when the angel descended.
真正的号角信息是建立在哈巴谷的两张表所呈现的亮光之上。它是对老底嘉的警告，也是指明上帝子民之罪的警告。争论不断升级，直到第一次失望之时，其中一类人成了“讥诮者的会众”，而真正的守望者被呼召回到他们在失望之前对这信息所表现出来的热忱。当守望者回转时，他们认识到自己正处在“迟延时期”，并且明白那看似失败的信息实际上将要得以应验，但要按着上帝的次序。那信息在一段较短的时间里得以展开（但毕竟仍是一段时间），当那信息来到时，就被称为“午夜呼声”的信息；这不过是天使降下时开始得着能力之信息的加增。
At the arrival of the message, a separation between those who had accepted the position of watchmen at the descent of the angel, and those who refused was fully accomplished. That separation identifies the point where the seal is impressed upon the one hundred and forty-four thousand, in advance of the outpouring of the latter rain without the “measuring” that was placed upon the latter rain that began when the angel descended.
当这信息来到时，那些在天使降临时接受守望者职分的人与那些拒绝的人之间的分离便彻底完成。那次分离标明了印记被盖在十四万四千人身上的时点，先于那无“丈量”的晚雨倾注；而“丈量”曾加在天使降临时开始的那场晚雨之上。
The history of the Millerites is an illustration of the latter rain during the sealing of the one hundred and forty-four thousand. In that history the debate of Habakkuk was based upon a true and a false latter rain message. Paul identifies one class as those that have a love of the truth, and the other class as those who receive strong delusion for they do not have a love of the truth, and because they have believed a “lie.”
米勒派的历史，是在十四万四千人受印期间“晚雨”的一个例证。在那段历史中，关于哈巴谷的争论是基于一条真实的“晚雨”信息和一条虚假的“晚雨”信息。保罗把人分为两类：一类是爱真理的人，另一类是不爱真理而领受强烈迷惑的人，因为他们信了“谎言”。
The Millerite movement represents a development of truth that increases in knowledge and power from “the time of the end,” all the way through until the outpouring of the Holy Spirit at the Midnight Cry. The Millerite movement identified certain specific waymarks that are paralleled, such as a “time of the end,” a “formalizing” of the message represented by the “increase of knowledge”, an “empowerment” of the message that is marked by an angel descending, a “first disappointment” that introduces the parable of the ten virgins, an outpouring of the Holy Spirit represented as “the Midnight Cry”, and then a final “second disappointment”, where a dispensational door is “closed” and another dispensational door is “opened”.
米勒派运动代表着真理的一项发展，这一发展自“末时”起，在知识与能力上不断增长，一直延续到“午夜呼声”时圣灵的浇灌。米勒派运动辨识出若干相互对应的特定路标，例如“末时”；以“知识增多”为代表的信息“形式化”；以天使降临为记号的信息“得着加力”；引入十童女比喻的“第一次失望”；被称为“午夜呼声”的圣灵浇灌；以及最终的“第二次失望”，其间一扇“时代之门”被“关闭”，另一扇“时代之门”被“打开”。
“God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 804.
上帝已在预言的脉络中为《启示录》14章的信息安排了它们的位置，它们的工作要一直持续到这地球历史的终结才会停止。第一和第二位天使的信息在现今仍是真理，并要与随后的这一信息并行。第三位天使大声宣告他的警告。“这些事以后，”约翰说，“我看见另一位天使从天上降下，带着大权柄，地因他的荣耀就发光了。”在这光照中，三道信息的亮光合而为一。《1888资料》，804。
The Millerite movement, which typifies the movements of the one hundred and forty-four thousand, was bound up in the prophecies of the twenty-three hundred years and the twenty-five hundred and twenty years of Daniel chapter eight, verses thirteen and fourteen. “The time of the end,” arrived at the conclusion of “seven times” of God’s indignation against the northern kingdom of Israel. The formalization of Miller’s message in 1831, arrived two hundred and twenty years after the production of the King James Bible.
作为十四万四千人诸运动之典型的米勒派运动，与但以理书八章十三至十四节中关于二千三百年和二千五百二十年的预言紧密相连。“末时”在神对以色列北国的忿怒之“七个时期”结束时来临。1831年米勒信息的正式成形，发生在《钦定版圣经》问世后二百二十年。
“Mr. Miller, like those moved out by this message in other countries, first thought to fulfil his commission by writing and publishing in the public journals and in pamphlets. He first published his views in the Vermont Telegraph, a Baptist paper, printed in Brandon, Vt. This was in the year 1831.” John Loughborough, The Great Second Advent Movement, 120.
“米勒先生像其他国家被这信息所感动而行动的人一样，起初打算通过在公众报刊和小册子上撰写并发表文章来履行他的使命。他最先在《佛蒙特电报》上发表了自己的见解，那是一份在佛蒙特州布兰登印行的浸信会报纸。那是在1831年。” 约翰·拉夫伯勒，《伟大的第二次复临运动》，第120页。
The movement of the third angel’s “time of the end,” arrived in 1989, at the conclusion of one hundred and twenty-six years from the rebellion of 1863. “One hundred and twenty-six” is a symbol of the “seven times.” Both movements began with a fulfillment of the “seven times.”
第三位天使“末时”的运动于1989年到来，那是自1863年反叛起算的一百二十六年结束之时。“一百二十六”是“七次”的象征。两个运动都以“七次”的应验为开端。
The message of the movement of the third angel was formalized in 1996, with the production of a series of articles titled, The Time of the End, that had been published in a magazine called, Our Firm Foundation. Those articles were published two hundred and twenty years after the Declaration of Independence in 1776. The message of both movements was formalized two hundred and twenty years after a history that was directly linked to the message that arrived at the end of the two hundred and twenty years.
第三位天使运动的信息于1996年被正式确立，当时在一本名为《我们坚固的根基》的杂志上发表了一系列题为《末时》的文章。那些文章发表于1776年《独立宣言》之后二百二十年。两个运动的信息，都是在一段历史之后二百二十年被正式确立。那段历史与在这二百二十年结束时到来的信息有直接关联。
The number “two hundred and twenty” represents the connection (a link) between the “seven times,” of God’s indignation against the southern kingdom of Judah that began in 677 BC, and the beginning of the twenty-three hundred years of Daniel chapter eight, verse fourteen, in 457 BC. The number two hundred and twenty links the two prophecies together, and the two prophecies were presented together in the foundational verses of Adventism, which is Daniel chapter eight, verses thirteen and fourteen. In those verses Christ introduced himself prophetically as “that certain saint,” which is the translation from the Hebrew word “Palmoni,” which means the “Wonderful Numberer”.
“二百二十”这个数字代表一种联系（一个纽带）：它把自公元前677年开始、上帝向南国犹大发怒的“七次”，与公元前457年开始、但以理书第八章十四节所述的二千三百年的起点连接起来。数字二百二十把这两条预言连接在一起，而这两条预言也一同呈现在复临主义的奠基经文中，即但以理书第八章十三至十四节。在那些经文中，基督以预言的方式将自己介绍为“那位圣者”，这是希伯来词“Palmoni”的译文，意思是“奇妙的数算者”。
The Wonderful Numberer introduces the two visions that represent the two lines of prophecy, in the very two verses, that Sister White identifies as the central pillar of Adventism. The starting point is joined by the symbolic link of two hundred and twenty years to when they are fulfilled in 1844. Habakkuk chapter two concludes with verse twenty, thus marking the number “two hundred and twenty” with a different expression by the Wonderful Numberer, for the verse identifies a primary characteristic of the antitypical Day of Atonement that began at that date.
奇妙的数算者正是在那两节经文中引入了代表两条预言线的两个异象，而这两节经文被怀特姐妹认定为复临主义的中心支柱。起点以象征性的二百二十年为纽带，连接到它们在1844年应验之时。哈巴谷书第二章以第二十节结束，因此奇妙的数算者以另一种表述标出了“二百二十”这个数字，因为该节经文指出了在那一日期开始的反型赎罪日的一个主要特征。
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 two prophetic periods that represent the central pillar of Adventism, which were introduced directly by the Wonderful Numberer are linked together by two hundred and twenty years, and Jesus (the Wonderful Numberer), who always identifies the end of a thing with the beginning of a thing, marked their ending in October 22, 1844, with the number two hundred and twenty.
那两个由奇妙的数算者直接设立、代表复临信仰中心支柱的预言时期，彼此以二百二十年相连；而耶稣（这位奇妙的数算者），他总是把一件事的结尾与它的起头相认定，又在1844年10月22日用数字二百二十标示了它们的结束。
The movement of the first angel, as with the movement of the third angel, began at a “time of the end” (1798 and 1989 respectively), where the “seven times,” of Leviticus twenty-six is identified. The next waymark in both histories is marked with a conclusion of two hundred and twenty years, also a prophetic characteristic of the “seven times,” for the starting points of the two visions (chazon and mareh), represent a period of two hundred and twenty years that links them together.
第一位天使的运动，正如第三位天使的运动一样，都是在一个“末时”（分别是1798年和1989年）开始的；在那里，利未记二十六章的“七个时期”被识别出来。两段历史中的下一个路标，则以二百二十年的结束为标志；这同样是“七个时期”的一个预言性特征，因为这两个异象（chazon 和 mareh）的起点，构成了一个将二者连接起来的二百二十年时期。
The production of the King James Bible in 1611, the formalization of Miller’s message as published in the Vermont Telegraph newspaper, the production of the Declaration of Independence, and the publishing of The Time of the End in the Our Firm Foundation magazine, were all publications. The beginning and ending of both two hundred and twenty-year periods represent a publication as the historical waymark. The number “two hundred and twenty” is a symbol of a prophetic link, and all four publications are linked by being publications, and also by the message represented as the “increase of knowledge” in their respective histories.
1611年《钦定版圣经》的出版、米勒的信息在《Vermont Telegraph》报纸上发表并得到定型、《独立宣言》的发表，以及《The Time of the End》在《Our Firm Foundation》杂志上的刊载，都是出版物。两个二百二十年时期的起点和终点，都以一次出版作为历史路标。数字“二百二十”象征着一种预言性的联系，而这四项出版物之所以彼此相连，一方面在于它们本身都是出版物，另一方面也在于它们在各自的历史中所代表的“知识的增长”这一信息。
The Bible in 1611, represents the communication of the gospel from the heavenly courts to mankind. Miller’s message was set within the context of time prophecies, and the two sacred charts of Habakkuk make it easily recognized that Miller’s message was illustrated graphically by lines of history. “Vermont” means “a green mountain”, and according to inspiration “green” is a symbol of faith.
1611年版《圣经》代表着福音从天上的法庭传达给人类。米勒的信息是置于时间预言的背景之中，哈巴谷的两张神圣图表使人很容易看出，米勒的信息是用历史的线条图示出来的。“佛蒙特”的意思是“一座绿色的山”，而根据启示，“绿色”是信心的象征。
“This dream gave me hope. The green cord represented faith to my mind, and the beauty and simplicity of trusting in God began to dawn upon my soul.” Christian Experience and Teachings, 28.
这个梦给了我希望。绿色的绳子在我心中代表着信心，而信靠上帝的美好与单纯开始在我的心灵里渐渐显现。《基督徒经验与教训》，28。
Miller’s message was formalized and delivered from the faithful church, for a “mountain” in the last days is a “church”.
米勒的信息被忠信的教会正式化并发出，因为在末后的日子里，“山”就是“教会”。
And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:2, 3.
在末后的日子，耶和华殿的山必坚立在群山之巅，高举过于诸岭；万民都要流归这山。必有许多国的民前来，说：来吧，我们上耶和华的山，到雅各神的殿；他必将他的道教训我们，我们也要行他的路，因为律法必出于锡安，耶和华的话必出于耶路撒冷。以赛亚书 2:2, 3.
The formalized testing message of Miller came from the faithful church, and the publication called The Telegraph, represents a message from heaven as did the King James Bible, for the word “telegraph”, which is created from two Greek words, is a message from far off. The first word (tele) means “distant or far off,” and the second word (grapho), “to write or record.” Together they mean “to write or transmit at a distance.” In 1611, God, through the production of the King James Bible transmitted His message from heaven, and at the end of two hundred and twenty years, Miller’s message, as first formalized in 1831 in the Vermont Telegraph, also transmitted God’s message from heaven. That message was the “increase of knowledge” that was opened at “the time of the end” in 1798, which then produced a three-step testing process for that generation. That history typified the history of Future for America.
米勒所正式化的考验信息来自忠信的教会，而那份名为《电报》（The Telegraph）的刊物，正如《钦定版圣经》一样，代表着来自天上的信息，因为“telegraph”这个词由两个希腊词构成，本义就是“来自远方的消息”。第一个词（tele）意为“遥远、远方”，第二个词（grapho）意为“书写或记录”。合在一起则意为“远距离地书写或传递”。1611年，上帝借着《钦定版圣经》的出版，将祂从天上的信息传达出来；而在两百二十年之后，米勒的信息于1831年首次在《佛蒙特电报》（Vermont Telegraph）中被正式化，也同样把上帝从天上的信息传出。那信息就是1798年在“末时”开启的“知识的增长”，并为那一代人带来了一个三阶段的考验过程。那段历史预表了Future for America的历史。
The Declaration of Independence in 1776, represents the beginning of the earth beast of Revelation thirteen. It represents the beginning of the United States, and in so doing identifies the restriction of independence at the end of the United States. The message of Future for America (as the name suggests), identifies the ending that is typified in the beginning with the publication of the Declaration of Independence. Two hundred and twenty years later in 1996, the ministry that had produced The Time of the End magazine, received the legal entity that had previously been named, Future for America. That year, The Time of the End magazine, that was made up of articles that had been run in the publication called Our Firm Foundation, was published.
1776年的《独立宣言》标志着《启示录》第十三章中那只从地里上来的兽的开端。它标志着美利坚合众国的开始，并由此指明在美国的末期，独立将会受到限制。“Future for America”的信息（顾名思义），指出了一个在开端就已被预表的结局，而这个开端就是《独立宣言》的发表。两百二十年后的1996年，曾出版《The Time of the End》杂志的事工机构，取得了一个先前已被命名为“Future for America”的法律实体。那一年，由曾刊登在名为《Our Firm Foundation》的出版物上的文章编成的《The Time of the End》杂志出版发行。
The name of the ministry Future for America, addresses the history of the Declaration of Independence, for that publication marked the beginning of the United States, and Jesus always illustrates the end with the beginning. The title of the publication being The Time of the End, addresses both “the time of the end” in 1989, but also the end of probationary time when Michael stands up. The formalized message in the publication (Daniel eleven, verse forty through forty-five), was unsealed with the collapse of the Soviet Union in 1989 (the time of the end), and the verses that were unsealed present a sequence of history that moves forward from 1989 until verse one of chapter twelve, identifies Michael standing up, and human probation closing.
名为“美国的未来”的事工这一名称，涉及《独立宣言》的历史，因为那份文献标志着美利坚合众国的开端，而耶稣总是以起初来说明结局。该出版物的标题为《末时》，既涉及1989年的“末时”，也涉及当米迦勒站起来时人类宽限期的结束。该出版物中被正式化的信息（但以理书十一章40至45节），随着1989年苏联解体（末时）而被解封；这些被解封的经文呈现出一段从1989年向前推进的历史序列，直到十二章第一节，在那里指出米迦勒站起来，人类宽限期关闭。
From the publication of Declaration of Independence, in 1776, unto the publication of The Time of the End magazine, equates to two hundred and twenty years, and the beginning and ending are addressing the same prophetic subjects. The publication of The Time of the End, was compiled with the chapters which had first being published as articles in the publication Our Firm Foundation, and represents the prophetic truth that without holding to the foundational truths of the Millerite movement (which is “our firm foundation”), it is impossible to understand the “increase of knowledge” at the “time of the end” in 1989.
从1776年《独立宣言》的发表，到《末时》杂志的出版，相隔二百二十年，并且起点与终点都在讨论同样的预言主题。《末时》的出版，是将那些最初以文章形式刊登在刊物《我们稳固的根基》上的章节汇编而成，并表达了这样一条预言性的真理：若不持守米勒派运动的根基真理（即“我们稳固的根基”），就不可能理解1989年“末时”的“知识的增长”。
The waymark represented as “the time of the end,” and the waymark representing the “formalizing” of the message in the parallel histories of the first and third angel’s movements both contain the prophetic elements of the “seven times” of Leviticus twenty-six. The next waymark in the parallel histories is the empowerment of the message as marked by the descent of either the angel of Revelation ten, on August 11, 1840, or the angel of Revelation eighteen, on September 11, 2001. The fulfillment of the second woe of Revelation chapter nine, brought the angel of Revelation ten down, and the fulfillment of the third woe of Revelation chapter ten, brought the angel of Revelation chapter eighteen down.
被称为“末时”的路标，以及在第一位与第三位天使运动的并行历史中代表信息“形式化”的路标，都包含利未记二十六章中“七次”的预言要素。并行历史中的下一个路标，是信息的加力，其标志是：要么是1840年8月11日启示录第十章的天使降临，要么是2001年9月11日启示录第十八章的天使降临。启示录第九章第二样祸灾的应验，使启示录第十章的天使降下，而启示录第十章第三样祸灾的应验，使启示录第十八章的天使降下。
In the parallel histories the latter rain begins to “sprinkle” at the point when the angel descends. At that point the message is “empowered” by the confirmation of the predicted event. For the Millerites it was the cessation of the Ottoman supremacy in fulfillment of the time prophecy of Islam of the second Woe in Revelation chapter nine, verse fifteen. For the movement of the one hundred and forty-four thousand it was the “angering of the nations,” a prophecy of Islam of the third Woe which is in the time of the seventh trumpet in Revelation ten, verse seven, that was fulfilled when the great buildings of New York City were brought down.
在平行的历史中，晚雨在天使降临之时开始“点洒”。那时，信息因预言事件的证实而得以“加力”。对于米勒派来说，那就是奥斯曼霸权的终止，以应验《启示录》九章十五节第二样祸患中关于伊斯兰的时间预言。对于十四万四千人的运动，则是“列国发怒”，这是一则关于第三样祸患、处于《启示录》十章七节所述第七号时期的伊斯兰预言，这一预言在纽约市的高楼大厦被摧毁时得以应验。
Each of the major waymarks of the parallel histories have direct links to the work of the Wonderful Numberer, who places His signature on the relationship of the two visions that represent twenty-three hundred years and twenty-five hundred and twenty years. The prophetic watchmen who are raised up at the descent of the angel blow a warning trumpet that includes the message to Laodicea, that in 1856, was directly linked to the unsealing of the greater light of the “seven times.” The waymark of Habakkuk’s two tables, represented by the 1843 and the 1850 pioneer charts, which both graphically represent the “seven times,” arrived between the descent of the angel and the “first disappointment” in each parallel history.
平行历史中的每一个主要路标，都与那位奇妙的数算者的工作有直接关联；祂以自己的署名，标明那两种异象（分别代表2300年与2520年）之间的关系。 在天使降临之时被兴起的预言守望者，吹响了包含老底嘉信息的警戒号角；而在1856年，这一信息与“七次”更大亮光的解封直接相连。 哈巴谷“两张表”的路标，由1843年和1850年的先锋图表所代表；这两张图表都以图示方式呈现“七次”，并在每一段平行历史中，出现在天使降临与“第一次失望”之间。
The waymark of the “tarrying time” is directly linked to the failed prediction of 1843, which was a prediction of the fulfillment of both the twenty-three hundred years, and also the twenty-five hundred and twenty years. The message of the Midnight Cry was the identification of the soon-coming fulfillment of those two periods of prophetic time. The closed dispensational “door” at the last waymark identifies the fulfillment of those two prophetic periods, and marks where the seventh or Jubilee trumpet begins to sound. Every waymark in each history is directly linked to the “seven times,” and the “seven times” represents the thread that ties both histories together, and both histories represent the message of the latter rain.
“耽延时期”的路标，直接关联到1843年那则落空的预言；那是一个关于二千三百年与二千五百二十年这两个时期将要应验的预测。 “午夜呼声”的信息，就是对这两个预言时期即将应验的确认。 在最后一个路标处，那道已经关闭的“时代之门”指明这两段预言时期的应验，并标示出第七号角（即禧年号角）开始吹响之处。 每一段历史中的每一个路标都与“七次”直接相连；“七次”是把两段历史贯穿并系在一起的主线，而这两段历史都代表晚雨的信息。
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。
“‘To them which stumble at the word, being disobedient,’ Christ is a rock of offense. But ‘the stone which the builders disallowed, the same is made the head of the corner.’ Like the rejected stone, Christ in His earthly mission had borne neglect and abuse. He was ‘despised and rejected of men; a man of sorrows, and acquainted with grief: . . . He was despised, and we esteemed Him not.’ Isaiah 53:3. But the time was near when He would be glorified. By the resurrection from the dead He would be declared ‘the Son of God with power.’ Romans 1:4. At His second coming He would be revealed as Lord of heaven and earth. Those who were now about to crucify Him would recognize His greatness. Before the universe the rejected stone would become the head of the corner.
“对那些因不顺从而在道上绊跌的人来说，”基督是绊脚的石头。但“匠人所弃绝的石头，反而成了房角的头块石头。”像那被弃的石头一样，基督在祂地上的使命中承受了冷落与辱待。祂是“被人藐视、被人弃绝的；多受痛苦，常经忧患……他被藐视，我们也不尊重他。”以赛亚书 53:3。但祂将要得荣耀的时刻近了。借着祂从死里复活，祂将被宣告为“有大能的神的儿子”。罗马书 1:4。在祂第二次降临时，祂将显明自己是天地的主。那些此刻正要把祂钉上十字架的人将要认识祂的伟大。在全宇宙面前，那被弃的石头将成为房角的头块石头。
“And on ‘whomsoever it shall fall, it will grind him to powder.’ The people who rejected Christ were soon to see their city and their nation destroyed. Their glory would be broken, and scattered as the dust before the wind. And what was it that destroyed the Jews? It was the rock which, had they built upon it, would have been their security. It was the goodness of God despised, the righteousness spurned, the mercy slighted. Men set themselves in opposition to God, and all that would have been their salvation was turned to their destruction. All that God ordained unto life they found to be unto death. In the Jews’ crucifixion of Christ was involved the destruction of Jerusalem. The blood shed upon Calvary was the weight that sank them to ruin for this world and for the world to come. So it will be in the great final day, when judgment shall fall upon the rejecters of God’s grace. Christ, their rock of offense, will then appear to them as an avenging mountain. The glory of His countenance, which to the righteous is life, will be to the wicked a consuming fire. Because of love rejected, grace despised, the sinner will be destroyed.
“并且‘这石头掉在谁的身上，就要把谁砸得粉碎。’那拒绝基督的百姓，不久就要看见他们的城和他们的国遭受毁灭。他们的荣耀必被打碎，并像风前的尘土四散。究竟是什么毁灭了犹太人呢？正是那块磐石；他们若曾建造在其上，那磐石本可以成为他们的保障。那是被藐视的上帝的良善，被弃绝的公义，被轻看的怜悯。人使自己站在与上帝敌对的地位，于是那本可成为他们救恩的一切，反而转成了他们的毁灭。凡上帝所命定叫人得生命的，他们竟发觉反成了叫他们致死的。犹太人把基督钉十字架这件事中，已经包含了耶路撒冷的毁灭。那洒在加略山上的血，就是使他们在今世和来世都沉沦灭亡的重担。将来在那伟大最后的日子里，当审判临到那些拒绝上帝恩典的人时，也必如此。基督——他们所绊跌的磐石——那时必向他们显现，如一座施行报应的大山。祂面容的荣光，对义人乃是生命，对恶人却是吞灭的烈火。因为爱被拒绝，恩典被藐视，罪人就必灭亡。”
“By many illustrations and repeated warnings, Jesus showed what would be the result to the Jews of rejecting the Son of God. In these words He was addressing all in every age who refuse to receive Him as their Redeemer. Every warning is for them. The desecrated temple, the disobedient son, the false husbandmen, the contemptuous builders, have their counterpart in the experience of every sinner. Unless he repent, the doom which they foreshadowed will be his.” The Desire of Ages, 599, 600.
借着许多比喻和一再的警告，耶稣说明犹太人若拒绝上帝的儿子，将会有什么样的结果。祂这些话也是对历世历代凡拒绝接纳祂为救赎主之人的告诫。每一次警告都是为他们而发。被亵渎的圣殿、不顺服的儿子、恶园户、轻蔑的匠人，在每一个罪人的经历中都有其对应。除非他悔改，它们所预示的厄运将临到他身上。 《历代愿望》，599，600。