The closing statement of the Old Testament sets forth a promise of the prophet Elijah appearing with a message before the great and dreadful day of the Lord.
旧约的结语提出了一个应许：在耶和华大而可畏的日子以前，先知以利亚将带着信息出现。
Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:5, 6.
看哪，在耶和华那大而可畏的日子临到之前，我要差遣先知以利亚到你们那里去。他要使父亲的心转向儿女，儿女的心转向父亲，免得我来以咒诅击打这地。玛拉基书 4:5、6。
The Bible is clear that “the great and dreadful day of the Lord” or the “curse” that God smites “the earth with” is also symbolically portrayed as “the seven last plagues” or “the wrath of God” in the book of Revelation. Chapter fifteen of Revelation introduces the prophetic setting that leads to the pouring out of the great and dreadful seven last plagues of chapter sixteen.
《圣经》清楚表明，“主的大而可畏的日子”，或神用以击打“这地”的“咒诅”，在《启示录》中也被象征性地描绘为“末后的七灾”或“神的忿怒”。《启示录》第十五章介绍了预言性的背景，引出第十六章那大而可畏的末后七灾的倾倒。
And I saw another sign in heaven, great and marvellous, seven angels having the seven last plagues; for in them is filled up the wrath of God.
我又看见天上出现另一个大而奇妙的异象：七位天使手持末后的七个灾殃，因为神的愤怒在这些灾殃中发尽了。
And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God. And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints. Who shall not fear thee, O Lord, and glorify thy name? for thou only art holy: for all nations shall come and worship before thee; for thy judgments are made manifest.
我又看见，仿佛有一片如玻璃的海，与火相混；又看见那些战胜了那兽、及其像、其印记并其名的数字的人，站在那玻璃海上，手持神的琴。他们唱神仆人摩西之歌，又唱羔羊之歌，说：全能的主神啊，你的作为伟大而奇妙；圣徒之王啊，你的道路公义而真实。主啊，谁不敬畏你，不荣耀你的名呢？因为唯有你是圣的；万国都要来到你面前敬拜，因为你的审判已经显明。
And after that I looked, and, behold, the temple of the tabernacle of the testimony in heaven was opened: And the seven angels came out of the temple, having the seven plagues, clothed in pure and white linen, and having their breasts girded with golden girdles. And one of the four beasts gave unto the seven angels seven golden vials full of the wrath of God, who liveth for ever and ever. And the temple was filled with smoke from the glory of God, and from his power; and no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled. Revelation 15:1–8.
此后我观看，见天上见证之帐幕的殿开了。七位天使从殿中出来，手拿七灾，身穿洁白的细麻衣，胸间束着金带。四活物中的一个把七个金碗交给七位天使，这些金碗盛满那永永远远活着的神的忿怒。因着神的荣耀和他的能力，殿中充满了烟；在七位天使的七灾都完毕之前，没有人能进入殿中。启示录15:1-8。
The reason “no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled” is that the opportunity to secure salvation closes when the temple is filled with smoke in chapter fifteen. The probationary time that mankind was given to repent and find salvation is then over. When that point in time is reached “the great and dreadful day of the Lord” that John calls “the seven last plagues” are poured out in advance of Christ’s Second Coming. Malachi called that day “dreadful,” and Isaiah identifies it as God’s “strange act.”
“‘直到七位天使的七灾完毕，谁也不能进入殿中’的原因，是因为在第十五章，当殿中充满了烟时，得救的机会就关闭了。那时，上帝赐给人类悔改并寻得救恩的恩典时期就结束了。当那时刻来到，约翰所称为‘末后的七灾’，也就是‘耶和华大而可畏的日子’，将会在基督再临之前倾倒下来。玛拉基称那日为‘可畏’，以赛亚则称之为上帝的‘奇异作为’。”
For the Lord shall rise up as in mount Perazim, he shall be wroth as in the valley of Gibeon, that he may do his work, his strange work; and bring to pass his act, his strange act. Now therefore be ye not mockers, lest your bands be made strong: for I have heard from the Lord God of hosts a consumption, even determined upon the whole earth. Isaiah 28:21, 22.
因为耶和华必兴起，像在毗拉心山；他必发怒，像在基遍谷；为要成就他的工作，他奇异的工作；并成就他的作为，他奇异的作为。现在你们不可亵慢，免得你们的捆绑更紧；因为我从万军之耶和华那里听见，已定的毁灭要临到全地。以赛亚书28:21-22
Although God’s “strange act” encompasses “the whole earth,” Inspiration is clear that the outpouring of the plagues is associated with the rebellion of one nation.
虽然上帝的“奇异之工”遍及“全地”，但启示清楚表明，诸灾的倾倒与某一国家的悖逆有关。
“Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.
“各国将效法美国的榜样。虽然她率先，但同样的危机也必将临到我们在世界各地的人民。”《证言》，第六卷，395。
“As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.
当美国，这个宗教自由之地，与教皇权联合，强迫人的良心并迫使人遵守那伪安息日时，全球各国的人民都将被引导去效法她的榜样。 《证言》第六卷，第18页。
Every nation will fill their cup of their probationary time, but the “judgments of God” that Sister White identifies as “national ruin”, “the time of God’s destructive judgments” as she also calls the history that begins at the Sunday law in the United States, are not the seven last plagues.
每个国家都会把其宽限期的杯装满，但怀特姊妹所称为“国家的毁灭”的“上帝的审判”，以及她所称为“上帝毁灭性审判的时期”的那段始于美国星期日法令的历史，都不是那七个末后的灾祸。
“A time is coming when the law of God is, in a special sense, to be made void in our land. The rulers of our nation will, by legislative enactments, enforce the Sunday law, and thus God’s people be brought into great peril. When our nation, in its legislative councils, shall enact laws to bind the consciences of men in regard to their religious privileges, enforcing Sunday observance, and bringing oppressive power to bear against those who keep the seventh-day Sabbath, the law of God will, to all intents and purposes, be made void in our land; and national apostasy will be followed by national ruin.” Review and Herald, December 18, 1888.
将有一个时候来临，那时，上帝的律法将在我们这片土地上在某种特殊意义上被视为无效。我们国家的统治者将通过立法，强制推行星期日法令，从而使上帝的子民陷入极大的危险。当我们的国家在其立法机关中制定法律，在宗教权利方面束缚人们的良心，强制人们守星期日，并将压迫性的权力施加在遵守第七日安息日的人身上时，上帝的律法在我们这片土地上就等于被废弃；而全国性的背道必将招致国家的毁灭。——《评论与先驱》，1888年12月18日。
The judgments of God, which Sister White identifies as “national ruin” begin at the national Sunday law and mark the beginning of God’s “strange act,” though God’s strange act is more specifically the seven last plagues. A more complete picture of the strange act of God appears when the deliverance from Egypt is added to the line of God’s executive judgments. The Egyptian plagues, though ten in number, were divided. The first three were distinguished from the last seven. Thus, the deliverance from Egypt identifies a period of time represented by the first three plagues that begins with the national ruin of the United States, and continues until Michael stands up and human probation closes.
上帝的审判——怀爱伦所称的“国家的毁灭”——始于全国性星期日法令，并标志着上帝“奇特的作为”的开端；不过，更确切地说，上帝的奇特作为更具体指的是末后的七灾。将出埃及的拯救纳入上帝执行审判的脉络时，上帝奇特作为的图景就更为完整。埃及的灾难虽有十个，但分为两段：前面三个与后面七个有所区别。因此，出埃及的拯救标示出一个由前三个灾难所代表的时期：它从美国的国家毁灭开始，一直持续到米迦勒站起来、人类恩典期结束。
“God’s judgments will be visited upon those who are seeking to oppress and destroy His people. His long forbearance with the wicked emboldens men in transgression, but their punishment is nonetheless certain and terrible because it is long delayed. ‘The Lord shall rise up as in Mount Perazim, He shall be wroth as in the valley of Gibeon, that He may do His work, His strange work; and bring to pass His act, His strange act.’ Isaiah 28:21. To our merciful God the act of punishment is a strange act. ‘As I live, saith the Lord God, I have no pleasure in the death of the wicked.’ Ezekiel 33:11. The Lord is ‘merciful and gracious, long-suffering, and abundant in goodness and truth, … forgiving iniquity and transgression and sin.’ Yet He will ‘by no means clear the guilty.’ ‘The Lord is slow to anger, and great in power, and will not at all acquit the wicked.’ Exodus 34:6, 7; Nahum 1:3. By terrible things in righteousness He will vindicate the authority of His downtrodden law. The severity of the retribution awaiting the transgressor may be judged by the Lord’s reluctance to execute justice. The nation with which He bears long, and which He will not smite until it has filled up the measure of its iniquity in God’s account, will finally drink the cup of wrath unmixed with mercy.
上帝的审判必临到那些企图压迫并毁灭他子民的人。他对恶人的长久忍耐，使人放胆犯罪，但他们的刑罚仍是确定而可怕的，因为它被长久延迟。“耶和华必兴起，像在毗拉心山；必发怒，像在基遍谷，好成就他的工，就是奇特的工；成就他的事，就是奇特的事。”以赛亚书28:21。对我们怜悯的上帝而言，施行惩罚是件奇特的事。“主耶和华说：我指着我的永生起誓，我不喜悦恶人死亡。”以西结书33:11。主是“有怜悯有恩典，不轻易发怒，并有丰盛的慈爱和诚实，……赦免罪孽、过犯和罪”的；然而他“断不以有罪的为无罪”。“耶和华不轻易发怒，大有能力，万不以恶人为无罪。”出埃及记34:6、7；那鸿书1:3。他必以公义而可畏的作为，伸张他被践踏律法的权威。从主不愿轻易施行审判这点，可以看出等待违犯者的报应是何等严厉。那蒙他长久忍耐、在上帝的账上直到罪恶满盈他才击打的民族，终必喝尽不掺怜悯的忿怒之杯。
“When Christ ceases His intercession in the sanctuary, the unmingled wrath threatened against those who worship the beast and his image and receive his mark (Revelation 14:9, 10), will be poured out. The plagues upon Egypt when God was about to deliver Israel were similar in character to those more terrible and extensive judgments which are to fall upon the world just before the final deliverance of God’s people. Says the revelator, in describing those terrific scourges: ‘There fell a noisome and grievous sore upon the men which had the mark of the beast, and upon them which worshiped his image.’ The sea ‘became as the blood of a dead man: and every living soul died in the sea.’ And ‘the rivers and fountains of waters … became blood.’ Terrible as these inflictions are, God’s justice stands fully vindicated. The angel of God declares: ‘Thou art righteous, O Lord, … because Thou hast judged thus. For they have shed the blood of saints and prophets, and Thou hast given them blood to drink; for they are worthy.’ Revelation 16:2–6. By condemning the people of God to death, they have as truly incurred the guilt of their blood as if it had been shed by their hands. In like manner Christ declared the Jews of His time guilty of all the blood of holy men which had been shed since the days of Abel; for they possessed the same spirit and were seeking to do the same work with these murderers of the prophets.
当基督在圣所中的代求停止时，向那些拜兽和兽像并受其印记的人所警告的、不掺杂怜悯的忿怒（启示录14:9、10）就要倾倒下来。上帝正要拯救以色列时降在埃及的灾祸，在性质上与那些更可怕且更广泛的审判相似；这些审判将在上帝子民最终得蒙解救之前临到全世界。启示者在描述这些可怕的灾殃时说：“凡有兽的印记、拜兽像的人，就长了又恶又毒的疮。”海“变得像死人的血；海里一切有生命的都死了。”又“江河与众水的泉源……都变成血。”这些刑罚虽可怕，上帝的公义却得以完全彰显。上帝的天使宣告：“主啊，你是公义的……因为你这样判断。他们曾流圣徒和先知的血，如今你给他们血喝；他们是该受的。”（启示录16:2-6）他们判处上帝子民死刑，的确就担了流他们血的罪，好像那血真是由他们亲手所流的一样。照样，基督宣告他那时代的犹太人，对于自亚伯以来一切圣民所流的血都要负罪，因为他们怀着同样的灵，正图谋做那些杀害先知之人所做的同样工作。
“In the plague that follows, power is given to the sun ‘to scorch men with fire. And men were scorched with great heat.’ Verses 8, 9. The prophets thus describe the condition of the earth at this fearful time: ‘The land mourneth; … because the harvest of the field is perished…. All the trees of the field are withered: because joy is withered away from the sons of men.’ ‘The seed is rotten under their clods, the garners are laid desolate…. How do the beasts groan! the herds of cattle are perplexed, because they have no pasture…. The rivers of water are dried up, and the fire hath devoured the pastures of the wilderness.’ ‘The songs of the temple shall be howlings in that day, saith the Lord God: there shall be many dead bodies in every place; they shall cast them forth with silence.’ Joel 1:10–12, 17–20; Amos 8:3.
在随后而来的灾殃中，太阳得了权柄，“用火灼烧人。人被大热所烤。”第8、9节。先知们这样描述这可怕时期大地的景况：“土地悲哀……因为田间的收成毁坏了……田间所有的树都枯干了，因为喜乐已从世人中消失。”“种子在土块下腐烂，仓房变为荒凉……牲畜何等哀号！牛群困惑，因为没有草场……河水都干涸了，火焰吞噬了旷野的草场。”“主耶和华说：那日殿中的歌声必变为哀号；在各处必有许多尸体，人都默默地把它们抛出去。”约珥书 1:10-12，17-20；阿摩司书 8:3。
“These plagues are not universal, or the inhabitants of the earth would be wholly cut off. Yet they will be the most awful scourges that have ever been known to mortals. All the judgments upon men, prior to the close of probation, have been mingled with mercy. The pleading blood of Christ has shielded the sinner from receiving the full measure of his guilt; but in the final judgment, wrath is poured out unmixed with mercy.
这些灾殃并非普世性的，否则地上的居民就会被完全灭绝。然而，它们将是人类有史以来所知最可怕的灾祸。在宽限期结束之前，临到人的一切审判都掺杂着怜悯。基督为人代求的宝血，使罪人免于承受其罪孽应得的全部惩罚；但在最终的审判中，忿怒将毫无怜悯地倾倒下来。
“In that day, multitudes will desire the shelter of God’s mercy which they have so long despised. ‘Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord: and they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the Lord, and shall not find it.’ Amos 8:11, 12.” The Great Controversy, 627–629.
“到那日，许多人将渴望他们久已轻视的上帝怜悯之庇护。‘看哪，日子将到，这是主耶和华说的：我必使饥荒临到这地；不是饼的饥荒，也不是水的干渴，乃是听耶和华话语的饥渴。他们必从这海到那海，从北直到东，往来奔走，寻找耶和华的话，却寻不着。’阿摩司书 8:11、12。”《大争战》，627-629。
In the previous passage it stated, “The nation with which He bears long, and which He will not smite until it has filled up the measure of its iniquity in God’s account, will finally drink the cup of wrath unmixed with mercy.” She also penned in the same paragraph, “The plagues upon Egypt when God was about to deliver Israel were similar in character to those more terrible and extensive judgments which are to fall upon the world just before the final deliverance of God’s people.” The nation (the United States) that fills up “the measure of iniquity” will suffer plagues similar to the ten plagues in Egypt.
在前一段中写道：“神所长久忍耐、并且在其罪恶在神的账上满盈之前不予击打的那个国家，最终将喝下不掺杂怜悯的忿怒之杯。”她还在同一段中写道：“当神将要拯救以色列时临到埃及的灾殃，在性质上与那些将在神的子民最终得解救之前临到全世界的更可怕、更广泛的审判相似。”那使“罪孽满盈”的国家（美国），将遭受类似埃及十灾的灾殃。
The plagues of Egypt were divided into two periods. The first three plagues fell on everyone, but the seven last plagues only fell upon the Egyptians.
埃及的灾祸被分为两个阶段。前三个灾祸降临在所有人身上，但最后的七个灾祸只降临在埃及人身上。
And I will sever in that day the land of Goshen, in which my people dwell, that no swarms of flies shall be there; to the end thou mayest know that I am the Lord in the midst of the earth. Exodus 8:22.
到那日，我要把我百姓所住的歌珊地分别出来，使那里没有成群的苍蝇，好叫你知道我是在这地中间的耶和华。出埃及记 8:22
The first three plagues in Egypt fell everywhere, but Goshen, where the Hebrews lived did not receive Egypt’s seven last plagues. The United States is the nation that fills up its cup of iniquity at the Sunday law. At that point national apostasy is followed by national ruin, but the judgments which produce national ruin are mixed with mercy until Michael stands up and probation closes for all mankind. At the Sunday law in the United States the majority of those who now profess to be Sabbath-keepers will bow to the powers that be and accept the mark of the beast. At that time the Sunday law issue becomes a spiritual test for those who have been outside of Adventism. From the Sunday law in the United States until Michael stands up is the great ingathering of eleventh-hour workers, but the door has already been closed upon those who are held accountable for the light of the seventh-day Sabbath before the Sunday law.
埃及的前三灾降及各处，但希伯来人居住的歌珊没有遭受后七灾。美国就是在星期日法令之时罪恶之杯斟满的那个国家。那时国家的背道之后紧接着是国家的毁灭，但导致国家毁灭的审判一直夹杂着怜悯，直到米迦勒站起来并且全人类的恩典时期结束。在美国的星期日法令之时，如今自称守安息日的人当中的大多数将向当权势力屈服，并接受兽的印记。那时，星期日法令的问题将成为那些不属于复临信仰之人的属灵考验。从美国颁布星期日法令起直到米迦勒站起来，是十一时工人大招聚的时期，但在星期日法令之前，对第七日安息日之亮光已经负有责任的那些人，门已经向他们关闭。
“More and more, as the days go by, it is becoming apparent that God’s judgments are in the world. In fire and flood and earthquake He is warning the inhabitants of this earth of His near approach. The time is nearing when the great crisis in the history of the world will have come, when every movement in the government of God will be watched with intense interest and inexpressible apprehension. In quick succession the judgments of God will follow one another—fire and flood and earthquake, with war and bloodshed.
随着日子的推移，人们越来越清楚地看到，神的审判正临到这个世界。祂借着火灾、水灾和地震，警告这地的居民，表明祂临近了。世界历史上的大危机到来的时刻正日益临近；届时，人们将以极大的关注和难以言喻的忧惧，注视神的治理中一切作为。神的审判将迅速接二连三地降临——火灾、水灾、地震，以及战争与流血。
“Oh, that the people might know the time of their visitation! There are many who have not yet heard the testing truth for this time. There are many with whom the Spirit of God is striving. The time of God’s destructive judgments is the time of mercy for those who have had no opportunity to learn what is truth. Tenderly will the Lord look upon them. His heart of mercy is touched; His hand is still stretched out to save, while the door is closed to those who would not enter.
啊，巴不得人们知道他们被眷顾的时刻！有许多人还没有听见这时期考验人的真理。也有许多人，神的灵正在与他们作工。神施行毁灭性审判的时期，对于那些没有机会明白何为真理的人，却是施怜悯的时候。主必温柔地看顾他们。祂动了慈心；祂拯救的手仍然伸出要拯救，然而，那些不愿进入的人，门已经向他们关闭。
“The mercy of God is shown in His long forbearance. He is holding back His judgments, waiting for the message of warning to be sounded to all. Oh, if our people would feel as they should the responsibility resting upon them to give the last message of mercy to the world, what a wonderful work would be done!” Testimonies, volume 9, 97.
“上帝的怜悯在祂长久的忍耐中得以显明。祂暂缓施行祂的审判，等候警告的信息向众人发出。哦，倘若我们的人民能如他们应当的那样，感受到落在他们身上的责任，把最后的怜悯信息传给世界，将会成就何等奇妙的工作啊！”《证言》，第九卷，97。
In the previous passage she identified that “the time of God’s destructive judgments is the time of mercy for those who have had no opportunity to learn what is truth.” In the next passage she refers to that period of time as “the time of trouble.”
在前一段文字中，她指出：“上帝毁灭性审判的时期，对那些没有机会认识什么是真理的人来说，是怜悯的时期。”在下一段中，她把那段时期称为“患难时期”。
“I saw that the holy Sabbath is, and will be, the separating wall between the true Israel of God and unbelievers; and that the Sabbath is the great question, to unite the hearts of God’s dear waiting saints. And if one believed, and kept the Sabbath, and received the blessing attending it, and then gave it up, and broke the holy commandment, they would shut the gates of the Holy City against themselves, as sure as there was a God that rules in heaven above. I saw that God had children, who do not see and keep the Sabbath. They had not rejected the light on it. And at the commencement of the time of trouble, we were filled with the Holy Ghost as we went forth and proclaimed the Sabbath more fully. This enraged the church, and nominal Adventists, as they could not refute the Sabbath truth. And at this time, God’s chosen, all saw clearly that we had the truth, and they came out and endured the persecution with us.” A Word to the Little Flock, 18, 19.
我看见，圣安息日现在是，并且将成为上帝真正的以色列民与不信之人之间的隔断之墙；而安息日正是那重大问题，要使上帝亲爱的、等候祂的圣徒同心合一。若有人信了、守了安息日，又领受了随之而来的祝福，却又放弃它，违背这圣洁的诫命，他就会把圣城的门向自己关闭，确凿无疑，如同天上有一位掌权的上帝一般。我看见，上帝有一些儿女，他们尚未明白并守安息日；他们并没有拒绝关于它的亮光。到了患难时期一开始，我们出去更充分地宣讲安息日的时候，圣灵充满了我们。这使教会和挂名的复临信徒大大发怒，因为他们无法驳倒安息日的真理。就在这时，上帝所拣选的人都清楚看出我们有真理，便出来与我们一同忍受逼迫。 《给小群的一句话》，第18、19页。
Though modified a little, the same passage just cited is found in the book Early Writings. In that book she includes commentary on her statement about “the time of trouble.” A Word to the Little Flock was the first publication of the disappointed faithful Millerites after the Great Disappointment of October 22, 1844, and decades later, when editors used portions of that pamphlet to include in the book Early Writings, they clarified that “the time of trouble” that was referred to was not the seven last plagues, for when the seven last plagues are poured out there is no mercy mixed with the judgments.
虽略有修改，刚才引用的那段文字也见于《早期著作》一书。她在那本书中对自己关于“患难时期”的陈述作了评注。《给小群的一句话》是在1844年10月22日“大失望”之后，那些失望却仍忠诚的米勒派信徒所出版的第一份出版物。几十年后，当编辑将那本小册子中的部分内容收入《早期著作》时，他们澄清，其中所指的“患难时期”并不是“末后的七灾”，因为当末后的七灾倾倒时，审判之中并无怜悯相混。
“1. On page 33 is given the following: ‘I saw that the holy Sabbath is, and will be, the separating wall between the true Israel of God and unbelievers; and that the Sabbath is the great question to unite the hearts of God’s dear, waiting saints. I saw that God had children who do not see and keep the Sabbath. They have not rejected the light upon it. And at the commencement of the time of trouble, we were filled with the Holy Ghost as we went forth and proclaimed the Sabbath more fully.’
1. 第33页载有如下内容：“我看见圣安息日是，并且将成为上帝的真以色列民与不信之人之间的隔离墙；而且，安息日是使上帝所亲爱、等候的圣徒们的心合一的重大问题。我看见上帝有儿女尚未认识并遵守安息日；他们并未拒绝关于它的亮光。并且在患难时期开始之初，当我们走出去更完全地宣讲安息日时，我们被圣灵充满。”
“This view was given in 1847 when there were but very few of the Advent brethren observing the Sabbath, and of these but few supposed that its observance was of sufficient importance to draw a line between the people of God and unbelievers. Now the fulfillment of that view is beginning to be seen. ‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. 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.
这异象是在1847年赐下的，当时守安息日的复临弟兄寥寥无几，而在这些人当中，也只有少数人认为守安息日的重要性足以在神的子民与不信之人之间划清界线。如今，那异象的应验已经开始显明。这里所说的“那灾难时期的开端”，并不是指灾殃开始倾倒的时候，而是指在它们倾倒之前不久的一段短暂时期，那时基督仍在圣所。那时，当救恩的工作将要结束之际，患难将临到这地，列国会发怒，但仍被制约，不至于阻止第三位天使的工作。那时，“晚雨”，就是从主面前来的复兴，将要降下，使第三位天使的大声呼喊得着能力，并预备圣徒在七个末后之灾倾倒之时站立得住。《早期著作》，第85页。
At the Sunday law in the United States national apostasy will be followed by national ruin. At that Sunday law Adventism in the United States will be divided into two classes, one will receive the mark of the beast the other the seal of God. The national ruin of the United States is represented by the first three plagues of Egypt. Those judgments continue until the close of human probation, then the seven last plagues that are unmixed with mercy are poured out.
当美国颁布星期日法令时，国家背道之后，国家毁灭将随之而来。那次星期日法令之时，美国的复临信徒将被分为两类：一类接受兽的印记，另一类接受上帝的印记。美国的国家毁灭由埃及的前三灾所象征。这些审判将持续到人类恩典期结束，然后那不掺杂怜悯的末后七灾就被倾倒下来。
My point is less about the prophetic history of Egypt and more about the fact that Ellen White identifies Egypt as the symbol of the nation that forces the entire world to receive the mark of the beast, for in doing so she is using the beginning to illustrate the end, which is the prophetic signature of Jesus as the Alpha and Omega. In the Exodus story when the Lord is entering into covenant with ancient Israel, He introduces Himself with a new name.
我的重点与其说是关于埃及的预言性历史，不如说是关于这样一个事实：Ellen White 将埃及界定为那个强迫全世界接受兽的印记的国家的象征；因为她这样做时，是用起初来说明末了，这正是耶稣作为 Alpha 和 Omega 的预言性标志。在出埃及的故事中，当主与古代以色列立约时，他以一个新名自称。
Then the Lord said unto Moses, Now shalt thou see what I will do to Pharaoh: for with a strong hand shall he let them go, and with a strong hand shall he drive them out of his land.
于是耶和华对摩西说：现在你将看见我对法老所要做的事；因着我大能的手，法老必让他们去，也必把他们从他的土地上赶出去。
And God spake unto Moses, and said unto him, I am the Lord: And I appeared unto Abraham, unto Isaac, and unto Jacob, by the name of God Almighty, but by my name JEHOVAH was I not known to them.
神晓谕摩西说：我是耶和华。我从前向亚伯拉罕、以撒、雅各显现为全能的神，但以我的名耶和华，我未为他们所知。
And I have also established my covenant with them, to give them the land of Canaan, the land of their pilgrimage, wherein they were strangers. And I have also heard the groaning of the children of Israel, whom the Egyptians keep in bondage; and I have remembered my covenant. Wherefore say unto the children of Israel, I am the Lord, and I will bring you out from under the burdens of the Egyptians, and I will rid you out of their bondage, and I will redeem you with a stretched out arm, and with great judgments: And I will take you to me for a people, and I will be to you a God: and ye shall know that I am the Lord your God, which bringeth you out from under the burdens of the Egyptians. And I will bring you in unto the land, concerning the which I did swear to give it to Abraham, to Isaac, and to Jacob; and I will give it you for an heritage: I am the Lord.
我也与他们立了约，要把迦南地赐给他们，就是他们寄居之地，他们在那地作寄居的。我也听见以色列人的哀声，就是埃及人奴役他们；我也记念我的约。所以你要对以色列人说：我是耶和华，我要把你们从埃及人的重担下领出来，救你们脱离他们的奴役，并要伸出大能的膀臂，以大审判救赎你们。我必以你们为我的子民，我也必作你们的神；你们就知道我是耶和华你们的神，是把你们从埃及人的重担下领出来的。我必领你们进入那地，就是我曾起誓要赐给亚伯拉罕、以撒和雅各的那地；我必把那地赐给你们为产业：我是耶和华。
And Moses spake so unto the children of Israel: but they hearkened not unto Moses for anguish of spirit, and for cruel bondage. Exodus 6:1–9.
摩西就这样对以色列人说话，但他们因心中愁苦，又因残酷的奴役，不肯听摩西的话。出埃及记 6:1-9。
The Lord here is identifying Moses as the representative of His covenant as were Jacob, Isaac and Abraham. Until the history of Moses the name JEHOVAH was unknown to Abraham and his descendants, and in the history of the renewing of Abraham’s covenant when the Hebrews were to be delivered from Egyptian bondage the Lord introduces a new revelation of His character, for a name represents character prophetically. When Abram entered into covenant with the Lord, the Lord changed his name to Abraham. At the beginning of the prophecy of Egyptian bondage the human representative of the covenant had his name changed and at the end of that prophecy God introduced a new name for Himself.
此处主将摩西认定为祂之约的代表，正如雅各、以撒和亚伯拉罕一样。直到摩西的时代，“耶和华”这个名字对亚伯拉罕及其后裔仍是未知的；而在更新亚伯拉罕之约、希伯来人将要从埃及奴役中被拯救的那段历史中，主赐下关于祂属性的新的启示，因为名字在预言性的意义上代表着品格。亚伯兰与主立约时，主把他的名字改为亚伯拉罕。关于埃及奴役的预言之初，这约的人间代表被改名；到那预言的末了，神为自己启示了一个新名。
Abram entered into covenant in chapter fifteen and there set forth the prophecy of Egyptian bondage for four hundred years. In chapter seventeen Abram was given the rite of circumcision and his and Sarah’s names were changed.
亚伯兰在第十五章立约，并在那里提出了关于在埃及为奴四百年的预言。在第十七章，亚伯兰受赐割礼为礼仪，他和撒拉的名字都被改变了。
Four hundred years later Moses was raised up to fulfill Abraham’s four-hundred-year prophecy. Abraham, Isaac, Jacob and Moses all represent the one hundred and forty-four thousand who enter into covenant with the Lord in the last days.
四百年后，摩西被兴起以应验亚伯拉罕的四百年预言。亚伯拉罕、以撒、雅各和摩西都代表在末后的日子与主立约的十四万四千人。
“In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed.” Review and Herald, February 26, 1914.
“在这地球历史的末后的日子里，上帝要更新他与遵守他的诫命的子民所立的约。” 《评论与先驱》，1914年2月26日。
The separation of the Sabbath-keepers who accept the mark of the beast from the Sabbath-keepers who receive the seal of God is accomplished at the Sunday law. The separation is represented in the parable of the ten virgins.
接受兽的印记的守安息日的人与领受上帝印记的守安息日的人之间的分离，是在星期日法令颁布之时完成的。这种分离在十个童女的比喻中有所体现。
“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，也说明了复临子民的经验。《大争战》，393。
“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.
“我常被指向十个童女的比喻，其中五个是聪明的，五个是愚拙的。这个比喻已经并将会一字不差地应验，因为它对现今这个时期有特殊的适用性；而且像第三位天使的信息一样，已经应验，并将继续作为现今真理，直到时间的结束。” 《评论与先驱》，1890年8月19日。
The parable was fulfilled on October 22, 1844 when the wise and foolish virgins of Millerite history were separated. The beginning of Adventism represents the end of Adventism, and the separation at the end is a fulfillment of the parable of the ten virgins and the separation at the end is produced by the Sunday law.
1844年10月22日，当米勒派历史中的聪明童女和愚拙童女被分别出来时，这个比喻就应验了。复临运动的开端预表复临运动的终结；末后的分离是十童女比喻的应验，而这末后的分离是由周日法令所导致的。
“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，审判之后将不再有恩典期。福音的工作一旦完成，善人与恶人便随即分开，各等人的命运从此永远定案。”《基督比喻实训》，第123页。
The parable of the ten virgins identifies that it is the wise virgins of Adventism that receive the seal of God and the foolish virgins of Adventism that receive the mark of the beast at the Sunday law in the United States. The foolish virgins are also represented as Laodiceans.
十童女的比喻指出，在美国的星期日法令之时，复临运动中的聪明童女将领受上帝的印记，而复临运动中的愚拙童女将领受兽的印记。愚拙的童女也被视为老底嘉人。
“The state of the Church represented by the foolish virgins, is also spoken of as the Laodicean state.” Review and Herald, August 19, 1890.
“愚拙童女所象征的教会光景，也被称为老底嘉的光景。”《评论与通讯》，1890年8月19日。
In the last days, when God renews His covenant with His commandment-keeping people, God will reveal a new name of Himself as He did when He renewed the covenant in the time of Moses. The condition of the foolish virgins is that they have no oil, and the condition of the Laodiceans is that they are too blind to see they have no oil. It is obvious that if the foolish virgins are Laodiceans, then the wise virgins are Philadelphians.
在末后的日子，当神与那些遵守祂诫命的子民更新祂的约时，祂将像在摩西时代更新那约时一样，显明祂自己的新名。愚拙的童女的光景是她们没有油，而老底嘉人的光景是他们眼瞎，以致看不见自己没有油。显而易见，如果愚拙的童女是老底嘉人，那么聪明的童女就是非拉铁非人。
And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name.
你要写信给在非拉铁非的教会的使者：那圣洁、真实、拿着大卫之钥、开了就没有人能关、关了就没有人能开的那一位说：我知道你的行为；看哪，我在你面前给你一个敞开的门，是无人能关的，因为你略有一点力量，并且遵守了我的道，没有否认我的名。
Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth.
看哪，我要使那撒但一会的人，就是自称为犹太人却不是、乃是说谎的；看哪，我要使他们来到你脚前下拜，并使他们知道我已经爱你。因为你遵守了我忍耐的道，我也必保守你，免去那将要临到普天下、为要试炼住在地上之人的试炼之时。
Behold, I come quickly: hold that fast which thou hast, that no man take thy crown. Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:7–13.
看哪，我必快来；你要持守你所有的，免得有人夺去你的冠冕。得胜的，我要使他在我神的殿中作柱子，他也必不再从那里出去；我要将我神的名写在他身上，又将我神之城的名写在他身上，这城就是新耶路撒冷，是从天上、从我神那里降下来的；我还要将我新的名写在他身上。有耳的，就应当听圣灵向众教会所说的话。启示录 3:7-13。
The Philadelphians represent the one hundred and forty-four thousand and they are promised that God would write His new name upon them. When the Lord enters into covenant with the one hundred and forty-four thousand, He will introduce a new name of Himself. Abraham was told by the Lord that He was God Almighty.
非拉铁非人代表那十四万四千人，且蒙应许：神要将祂的新名写在他们身上。当主与那十四万四千人立约时，祂将启示一个属于祂自己的新名。主曾告诉亚伯拉罕，祂是全能的神。
And when Abram was ninety years old and nine, the Lord appeared to Abram, and said unto him, I am the Almighty God; walk before me, and be thou perfect. And I will make my covenant between me and thee, and will multiply thee exceedingly. And Abram fell on his face: and God talked with him, saying, As for me, behold, my covenant is with thee, and thou shalt be a father of many nations. Neither shall thy name any more be called Abram, but thy name shall be Abraham; for a father of many nations have I made thee. Genesis 17:1–5.
当亚伯兰九十九岁的时候，耶和华向他显现，对他说：“我是全能的上帝；你要在我面前行走，作完全人。我要在我与你之间立约，使你的后代极其增多。”亚伯兰便俯伏在地；上帝又对他说：“至于我，看哪，我的约与你同在，你必作多国之父。你的名不再叫亚伯兰，你的名要叫亚伯拉罕，因为我已使你成为多国之父。”创世记17:1-5
When the Lord first entered into covenant with a chosen people in the time of Abraham, He identified Himself as the Almighty God. When He furthered His covenant relationship in the time of Moses, for the first time he identified Himself as JEHOVAH. When Jesus came to confirm the covenant with many for one week, He introduced a new name of God that had only been expressed one time in the Old Testament and that was by a Babylonian.
当主在亚伯拉罕的时代首次与一群被拣选的百姓立约时，祂自称为全能的神。当祂在摩西的时代进一步确立祂与他们的约时，祂第一次自称为耶和华。当耶稣来与许多人确认那约、为期一周的时候，祂又宣告了神的一个新名字；这个名字在旧约中只出现过一次，而且还是由一位巴比伦人说出的。
Then Nebuchadnezzar the king was astonied, and rose up in haste, and spake, and said unto his counsellors, Did not we cast three men bound into the midst of the fire? They answered and said unto the king, True, O king. He answered and said, Lo, I see four men loose, walking in the midst of the fire, and they have no hurt; and the form of the fourth is like the Son of God. Daniel 3:24, 25.
于是尼布甲尼撒王惊奇，急忙起来，说话，对他的谋士说：“我们不是把三个捆绑着的人扔在火中间吗？”他们回答王说：“王啊，诚然如此。”他说：“看哪！我看见有四个人没有捆绑，在火中行走，也没有受伤；第四个的形貌好像神的儿子。”但以理书3:24、25。
It is very easy to establish that chapter three of Daniel is identifying the Sunday law in the United States. In Daniel three Shadrach, Meshach and Abednego represent the one-hundred and forty-four thousand. The one hundred and forty-four thousand are those that renew the covenant for the final time. In Daniel three we see a prophetic illustration of the Sunday law and latter rain history. Christ was and will be in the fires of persecution with his three worthies, representing not only the one hundred and forty-four thousand, but also the three angels messages. In the fire, which is typifying the Sunday law crisis, He is identified with one of His names, and it’s a name that would not be introduced into history until Christ arrived as the Son of God. In the illustration of chapter three we see those that renew the covenant at the end of the world interacting with Christ during the final crisis, and He has a name that no man knew.
很容易证明但以理书第三章是在指出美国的星期日法令。在但以理书第三章中，沙得拉、米煞和亚伯尼歌代表十四万四千人。十四万四千人就是那些最后一次重申圣约的人。在但以理书第三章里，我们看到关于星期日法令和晚雨历史的一个预表。基督曾经并将要与他的三位忠仆一同在逼迫之火中，他们不仅代表十四万四千人，也代表三天使信息。在那预表星期日法令危机的火中，他以自己其中一个名字被认出；而这个名字直到基督作为神的儿子来到之时才进入历史。在第三章这幅图画中，我们看见在世界末了重申圣约的人在最后的危机中与基督同在，而他有一个无人知道的名。
Before I stray too far away from our consideration of the Egyptian deliverance representing the Sunday law in the United States, we should remind ourselves that before the first of the ten plagues began in Egypt there was genuine Sabbath agitation.
在我还未过多偏离我们对以出埃及的拯救来预表美国星期日法令这一思考之前，我们应当提醒自己：在埃及十灾的第一灾开始之前，确实出现过真正的安息日争议。
And Pharaoh said, Behold, the people of the land now are many, and ye make them rest from their burdens. And Pharaoh commanded the same day the taskmasters of the people, and their officers, saying, Ye shall no more give the people straw to make brick, as heretofore: let them go and gather straw for themselves. And the tale of the bricks, which they did make heretofore, ye shall lay upon them; ye shall not diminish ought thereof: for they be idle; therefore they cry, saying, Let us go and sacrifice to our God. Let there more work be laid upon the men, that they may labour therein; and let them not regard vain words. And the taskmasters of the people went out, and their officers, and they spake to the people, saying, Thus saith Pharaoh, I will not give you straw. Go ye, get you straw where ye can find it: yet not ought of your work shall be diminished. So the people were scattered abroad throughout all the land of Egypt to gather stubble instead of straw. And the taskmasters hasted them, saying, Fulfil your works, your daily tasks, as when there was straw. And the officers of the children of Israel, which Pharaoh’s taskmasters had set over them, were beaten, and demanded, Wherefore have ye not fulfilled your task in making brick both yesterday and today, as heretofore? Then the officers of the children of Israel came and cried unto Pharaoh, saying, Wherefore dealest thou thus with thy servants? There is no straw given unto thy servants, and they say to us, Make brick: and, behold, thy servants are beaten; but the fault is in thine own people. But he said, Ye are idle, ye are idle: therefore ye say, Let us go and do sacrifice to the Lord. Go therefore now, and work; for there shall no straw be given you, yet shall ye deliver the tale of bricks. And the officers of the children of Israel did see that they were in evil case, after it was said, Ye shall not minish ought from your bricks of your daily task. Exodus 5:5–19.
法老说：看哪，这地的人民如今众多，你们却叫他们停下担子不作工。当天法老吩咐百姓的督工和他们的官长说：以后不可像从前那样给百姓草叫他们做砖，让他们自己去捡草。你们仍要向他们收取从前所做的砖的定额，一点也不可减少，因为他们懒惰，所以才呼喊说：让我们去向我们的神献祭。要把更重的工加在这些人身上，使他们劳作，不要让他们留心那些虚妄的话。 百姓的督工和他们的官长就出去，对百姓说：法老这样说：我不给你们草。你们自己去哪里能找到就去拿草，但你们该作的工一点也不可减少。于是百姓散在埃及全地，收拾碎秸代替草。督工催逼他们说：你们的工作、每日的任务要如同有草的时候一样完成。法老的督工所派管理他们的以色列人的官长被打，并被追问说：你们为什么昨天、今天没有像从前那样完成做砖的定额？ 于是以色列人的官长进来向法老哀求，说：你为什么这样对待你的仆人？不给你的仆人草，他们却对我们说：做砖吧；看哪，你的仆人还被打，但过错在你的人身上。法老说：你们懒惰，你们真是懒惰，所以你们才说：让我们去向耶和华献祭。现在去做工吧，草必不给你们，你们却要交出砖的定额。以色列人的官长听见人说：你们每日做砖的定额一点也不可减少，便知道自己处境甚为不利。 出埃及记 5:5-19。
Before the Sunday law there will be escalating agitation against those who keep the seventh-day Sabbath, just as there was leading up to the Egyptian plagues. Moses was the one that was identified by both the Egyptians and the Hebrews as the one who was causing all the trouble, just as Ahab accused Elijah of.
在星期日法令之前，针对遵守第七日安息日之人的反对声浪将不断升级，正如在埃及诸灾降临前夕那样。埃及人和希伯来人都把摩西认定为一切麻烦的祸首，正如亚哈指责以利亚一样。
And it came to pass, when Ahab saw Elijah, that Ahab said unto him, Art thou he that troubleth Israel? And he answered, I have not troubled Israel; but thou, and thy father’s house, in that ye have forsaken the commandments of the Lord, and thou hast followed Baalim. 1 Kings 18:17, 18.
亚哈看见以利亚的时候，亚哈对他说：“扰乱以色列的就是你吗？”他回答说：“扰乱以色列的不是我，乃是你和你父家，因为你们离弃了耶和华的诫命，你却随从诸巴力。”列王纪上18:17-18。
The story of Moses illustrates the Sunday law history and the story of Elijah illustrates the Sunday law history. Together, or apart Moses and Elijah are symbols. At the Transfiguration of Christ, they together represented the one hundred and forty-four thousand who do not die and those who die in the Lord. Moses was resurrected, Elijah never died. They are also the two prophets who are the tormentors of the people in Revelation eleven. Much truth is represented by Moses and Elijah as symbols, and we hope to address that later.
摩西的故事说明了星期日法令的历史，以利亚的故事也说明了星期日法令的历史。无论合在一起还是分开来看，摩西和以利亚都是象征。在基督变像时，他们共同代表了不经历死亡的十四万四千人以及那些在主里安息的人。摩西复活了，以利亚没有经历死亡。他们也是启示录第十一章中使住在地上的人受痛苦的那两位先知。摩西和以利亚作为象征所代表的真理很多，我们希望稍后再讨论这一点。
Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:5, 6.
看哪，在耶和华那大而可畏的日子临到之前，我要差遣先知以利亚到你们那里去。他要使父亲的心转向儿女，儿女的心转向父亲，免得我来以咒诅击打这地。玛拉基书 4:5、6。
Just before human probation closes “Elijah the prophet” is to appear with a special message that turns “the heart of the fathers to the children, and the heart of the children to their fathers.” The prophets all testify of the end of the world, and they all agree with each other.
就在 人类的恩典期结束之前不久，“以利亚先知”将要出现，带着一个特别的信息，使“父亲的心转向儿女，儿女的心转向父亲”。众先知都为世界的终结作见证，并且彼此一致。
And the spirits of the prophets are subject to the prophets. For God is not the author of confusion, but of peace, as in all churches of the saints. 1 Corinthians 14:32, 33.
先知的灵是顺服先知的。因为神不是混乱的神，乃是和平的神，正如在众圣徒的各教会一样。哥林多前书 14:32, 33。
Elijah’s message arrives just before the great and dreadful day of the Lord; therefore, it is the very same special message in the book of Revelation which is represented as “the Revelation of Jesus Christ.” When “the time is at hand” Elijah’s special message shows God’s “servants things which must shortly come to pass.”
以利亚的信息在主那大而可畏的日子来临之前不久就来到；因此，它正是《启示录》中所称的“耶稣基督的启示”的同一则特别信息。当“时候近了”时，以利亚的特别信息把“不久必成的事”指示给神的仆人。
The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.
耶稣基督的启示，就是神赐给他的，为要将不久必成之事指示他的众仆人；他就差遣使者晓谕他的仆人约翰。约翰为神的道和耶稣基督的见证，并他所看见的一切，都作了见证。读这书上预言的，和那些听见并遵守其中所记载的，都是有福的；因为时候近了。启示录 1:1-3。
Notice that when Malachi employs Elijah as a symbol, he includes a direct reference to commandment keeping.
请注意，当玛拉基以以利亚为象征时，他还直接提到了遵守诫命。
Remember ye the law of Moses my servant, which I commanded unto him in Horeb for all Israel, with the statutes and judgments. Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:4–6.
你们要记念我仆人摩西的律法，就是我在何烈山为以色列众人所吩咐他的律例典章。看哪，在耶和华大而可畏之日未到以前，我必差遣先知以利亚到你们那里去；他必使父亲的心转向儿女，儿女的心转向父亲，免得我来用咒诅击打这地。玛拉基书 4:4-6。
These three verses are the last of the Old Testament, and contain the final promise of the Old Testament as well as an emphasis on keeping the ten commandments. There are seven “blessings” in the book of Revelation and the final one is a blessing upon those who keep the ten commandments.
这三节经文是旧约的最后三节，包含了旧约最后的应许，并强调遵守十诫。启示录中有七个“有福”，最后一个是赐福给那些遵守十诫的人。
I am Alpha and Omega, the beginning and the end, the first and the last. Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city. Revelation 22:13, 14.
我是阿尔法和俄梅伽，是初也是终，是首先的也是末后的。遵行他诫命的人有福了，好使他们可以有权得着生命树，并能借着城门进入那城。启示录 22:13，14。
The last promise in the Old Testament informs us to “Remember” the ten commandments, but in so doing it emphasizes the one commandment that includes the command to “remember.”
旧约中最后的应许告诉我们要“记住”十诫，但在这样做的同时，它也强调了其中那条包含“记住”这一命令的诫命。
Remember the sabbath day, to keep it holy. Six days shalt thou labour, and do all thy work: But the seventh day is the sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates: For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the sabbath day, and hallowed it. Exodus 20:8–11.
要记念安息日，守为圣日。六日要劳作，把你一切的工都作完；但第七日是归耶和华你上帝的安息日，这一日你不可做任何工，你和你的儿子、女儿、男仆、女仆、牲畜，以及在你城门之内寄居的外人，都不可做工。因为六日之内，耶和华造了天、地、海和其中的一切，第七日便安息。因此，耶和华赐福给安息日，并将其分别为圣。出埃及记 20:8-11。
The last promise in both the Old and New Testaments emphasizes the commandments of God with a special emphasis on the seventh-day Sabbath. Malachi says to “remember” and John informs us you are blessed for doing so. The seventh-day Sabbath commemorates God’s creation and his creative power. The Sabbath also becomes the point of controversy in the last days of earth’s history. When John records the “blessing” upon those who do his commandments, he is simply recording what Jesus, the Alpha and Omega, the beginning and ending, the first and the last proclaimed. Therefore, the last promise of the New Testament has to do with the Seventh-day Sabbath and also the attribute of divinity that identifies the end by the beginning.
旧约和新约中的最后应许都强调上帝的诫命，且特别强调第七日安息日。玛拉基说要“记念”，而约翰告诉我们，这样行的人是有福的。第七日安息日纪念上帝的创造及其创造的大能。安息日也在地球历史的末后日子里成为争论的焦点。当约翰记录那临到遵行他诫命之人的“祝福”时，他不过是在记录耶稣——阿尔法和俄梅伽、始与终、首先的和末后——所宣告的。因此，新约中最后的应许既关乎第七日安息日，也关乎那以起初标明结局的神性属性。
The first truth mentioned in Genesis, which means beginnings identifies the Creator, the creation and a special emphasis on the Sabbath. Taken together, line upon line the beginning of the Old Testament and the end of the both the Old and New Testaments emphasize God as the Creator, the Ten Commandments, the Sabbath commandment and that Jesus is the beginning and end.
《创世记》（意为“起初”）中首先提到的真理，是指出创造主、创造，并特别强调安息日。综合来看，循序渐进地，旧约的开端以及旧约和新约的末尾，都强调上帝是创造主、十诫、安息日的诫命，以及耶稣是始与终。
Elijah the prophet is employed by Malachi as a symbol in the last promise of the Old Testament and he was the prophet who confronted Jezebel and Ahab. The book of Revelation employs Jezebel as a symbol of the papacy and ten kings as a symbol of the United Nations. Elijah’s confrontation with Ahab and Jezebel represents the one hundred and forty-four thousand’s confrontation with the United Nations, empowered by the United States and directed by the papacy. As king of the ten northern tribes of Israel Ahab represented the ruling power over ten tribes, thus typifying the United States (Ahab) empowering the United Nations (ten tribes or ten kings in Revelation seventeen) to do the persecution of Sabbath-keepers for the Papacy (Jezebel). When Malachi uses Elijah to represent a message that comes before the great and dreadful day of the Lord, Elijah represents those who are persecuted by modern Rome (the dragon, the beast and the false prophet) as he was persecuted by Jezebel for three and a half years. Emphasizing the Sabbath by employing the word “remember” in Malachi 4:4 adds the Sunday law crisis to the prophetic scenario illustrated by Malachi.
先知以利亚在旧约最后的应许中被玛拉基用作象征；他也是那位与耶洗别和亚哈对峙的先知。启示录以耶洗别象征教廷，以十王象征联合国。以利亚与亚哈、耶洗别的对峙，代表那十四万四千人与联合国的对峙；该联合国由美国赋权，并由教廷指挥。作为以色列北方十个支派的王，亚哈代表对十个支派的统治权，因此预表美国（亚哈）赋权给联合国（十个支派，或启示录十七章中的十王），替教廷（耶洗别）去迫害守安息日的人。当玛拉基用以利亚来代表在主的大而可畏之日前所要临到的信息时，以利亚就代表那些被现代罗马（龙、兽和假先知）所逼迫的人，正如他曾被耶洗别逼迫三年半一样。玛拉基书4:4借“记念”一词来强调安息日，把星期日法令危机纳入玛拉基所描绘的预言图景。
Much more needs to be added to the consideration of the truths that are conveyed by comparing the beginning of the Old Testament with the end of the Old Testament, and then comparing the beginning of the Bible with the end of the Bible. In Genesis we have the Creator, creation and the Sabbath that commemorates the creation. In Malachi we have the Sabbath commandment identified as the crisis issue that leads to the close of human probation and the seven last plagues, or as Malachi calls it, “the great and dreadful day of the Lord.” Elijah represents God’s people who present the third angel’s message to a dying world.
对于通过比较旧约的开端与末尾，以及比较整本圣经的开头与结尾而显明的诸多真理，我们仍需作更多的思考与补充。在《创世记》中，我们看见造物主、创造，以及为纪念创造而设立的安息日。在《玛拉基书》中，安息日的诫命被指认为将导致人类恩典时期的结束并引发末后七灾的危机焦点，也就是玛拉基所称的“耶和华大而可畏的日子”。以利亚代表向这个行将灭亡的世界传扬第三位天使信息的神的子民。
“Today, in the spirit and power of Elias and of John the Baptist, messengers of God’s appointment are calling the attention of a judgment-bound world to the solemn events soon to take place in connection with the closing hours of probation and the appearance of Christ Jesus as King of kings and Lord of lords.” Prophets and Kings, 715, 716.
“今天，本着以利亚和施洗约翰的心志与能力，上帝所委派的使者正呼吁这濒临审判的世界，注意那些不久将要发生的庄严事件；这些事件与恩典时期即将结束的最后时刻，以及基督耶稣以万王之王、万主之主的身份显现有关。”《先知与君王》，715、716。
The beginning of the Bible which is also the beginning of the Old Testament identifies the same story as the end of both Testaments, but each beginning and ending has its own truth to emphasize and contribute to the message. In Genesis the focus is on the activities of God, in Malachi the focus is on the message that warns of the coming crisis. The end of Revelation identifies the Alpha and Omega. In the first book of the New Testament, we read the following.
圣经的开头（也就是旧约的开头）与新旧两约的结尾所讲的是同一个故事，但每个开头和结尾都有其各自要强调的真理，并为这一信息作出贡献。在《创世记》中，焦点在于上帝的作为；在《玛拉基书》中，焦点在于警告将临危机的信息。《启示录》的结尾揭示阿尔法与欧米伽。在新约的第一卷书中，我们读到如下内容。
The book of the generation of Jesus Christ, the son of David, the son of Abraham.
耶稣基督的家谱，大卫的子孙，亚伯拉罕的子孙。
Abraham begat Isaac; and Isaac begat Jacob; and Jacob begat Judas and his brethren; And Judas begat Phares and Zara of Thamar; and Phares begat Esrom; and Esrom begat Aram; And Aram begat Aminadab; and Aminadab begat Naasson; and Naasson begat Salmon; And Salmon begat Booz of Rachab; and Booz begat Obed of Ruth; and Obed begat Jesse; And Jesse begat David the king; and David the king begat Solomon of her that had been the wife of Urias; And Solomon begat Roboam; and Roboam begat Abia; and Abia begat Asa; And Asa begat Josaphat; and Josaphat begat Joram; and Joram begat Ozias; And Ozias begat Joatham; and Joatham begat Achaz; and Achaz begat Ezekias; And Ezekias begat Manasses; and Manasses begat Amon; and Amon begat Josias; And Josias begat Jechonias and his brethren, about the time they were carried away to Babylon: And after they were brought to Babylon, Jechonias begat Salathiel; and Salathiel begat Zorobabel; And Zorobabel begat Abiud; and Abiud begat Eliakim; and Eliakim begat Azor; And Azor begat Sadoc; and Sadoc begat Achim; and Achim begat Eliud; And Eliud begat Eleazar; and Eleazar begat Matthan; and Matthan begat Jacob; And Jacob begat Joseph the husband of Mary, of whom was born Jesus, who is called Christ.
亚伯拉罕生以撒；以撒生雅各；雅各生犹大和他的弟兄；犹大从他玛氏生法勒斯和谢拉；法勒斯生希斯伦；希斯伦生亚兰；亚兰生亚米拿达；亚米拿达生拿顺；拿顺生撒门；撒门从喇合氏生波阿斯；波阿斯从路得氏生俄备得；俄备得生耶西；耶西生大卫王；大卫王从乌利亚的妻子生所罗门；所罗门生罗波安；罗波安生亚比雅；亚比雅生亚撒；亚撒生约沙法；约沙法生约兰；约兰生乌西亚；乌西亚生约坦；约坦生亚哈斯；亚哈斯生希西家；希西家生玛拿西；玛拿西生亚们；亚们生约西亚；百姓被迁到巴比伦的时候，约西亚生耶哥尼雅和他的弟兄；迁到巴比伦以后，耶哥尼雅生撒拉铁；撒拉铁生所罗巴伯；所罗巴伯生亚比玉；亚比玉生以利亚敬；以利亚敬生亚所；亚所生撒督；撒督生亚金；亚金生以律；以律生以利亚撒；以利亚撒生马但；马但生雅各；雅各生约瑟，就是马利亚的丈夫；那称为基督的耶稣是从马利亚生的。
So all the generations from Abraham to David are fourteen generations; and from David until the carrying away into Babylon are fourteen generations; and from the carrying away into Babylon unto Christ are fourteen generations.
这样，从亚伯拉罕到大卫共有十四代；从大卫直到被掳到巴比伦也有十四代；从被掳到巴比伦直到基督又有十四代。
Now the birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost. Then Joseph her husband, being a just man, and not willing to make her a publick example, was minded to put her away privily. But while he thought on these things, behold, the angel of the Lord appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Ghost.
耶稣基督的降生是这样：他的母亲马利亚已经许配给约瑟，还没有同房，就因圣灵怀了孕。她的丈夫约瑟是个义人，不愿使她受羞辱，想要暗暗地把她休了。正思念这些事的时候，忽然，主的使者在梦中向他显现，说：“大卫的子孙约瑟，不要怕娶过你的妻子马利亚来，因为她所怀的孕是从圣灵来的。”
And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sins. Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying, Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us. Then Joseph being raised from sleep did as the angel of the Lord had bidden him, and took unto him his wife: And knew her not till she had brought forth her firstborn son: and he called his name JESUS. Matthew 1:1–25.
她将要生一个儿子，你要给他起名叫耶稣，因为他要把他的百姓从罪恶中拯救出来。这一切的事成就，是要应验主借先知所说的话，说：“看哪，必有童女怀孕生子，人要称他的名为以马内利”，意思是“神与我们同在”。约瑟醒来以后，就照主的使者所吩咐的去行，把妻子接过来；只是没有与她同房，直到她生了头胎的儿子。他就给他起名叫耶稣。马太福音1:1-25。
The beginning of the New Testament agrees with the beginning and ending of the Old Testament and the ending of the New Testament for it emphasizes God’s creative power, for the power Christ employed to create all things in six days is the identical power He uses to “save his people from their sins.” The word Emmanuel, as the passage cites from the writings of Isaiah means “God with us.” He dwells within His people by combining His divinity with our humanity, and this was the very combination He accomplished when He was incarnated in Mary.
新约的开端与旧约的开端和结尾，并与新约的结尾相一致，因为它强调神的创造大能；基督在六日之内创造万有所运用的能力，正是他用来“拯救他的百姓脱离罪恶”的同一能力。“以马内利”一词，正如该段落引用以赛亚书所言，意思是“神与我们同在”。他藉着把他的神性与我们的人性结合，住在他的子民里面；而这正是他在马利亚腹中道成肉身时所成就的结合。
“Nothing less than perfect obedience can meet the standard of God’s requirement. He has not left His requirements indefinite. He has enjoined nothing that is not necessary in order to bring man into harmony with Him. We are to point sinners to His ideal of character and to lead them to Christ, by whose grace only can this ideal be reached.
除了完全的顺服，没有什么能达到上帝要求的标准。祂没有让祂的要求含糊不清。为使人得以与祂和谐，祂所吩咐的没有一件不是必要的。我们应当把罪人指向祂所设立的品格理想，并引导他们归向基督；唯有借着基督的恩典，这一理想方能达到。
“The Savior took upon Himself the infirmities of humanity and lived a sinless life, that men might have no fear that because of the weakness of human nature they could not overcome. Christ came to make us ‘partakers of the divine nature,’ and His life declares that humanity, combined with divinity, does not commit sin.” Ministry of Healing, 180.
“救主承担了人类的软弱，并过着无罪的生活，使人不必因人性的软弱而惧怕自己不能得胜。基督来，是要使我们‘得与神性有分’，而祂的生平表明，人性与神性联合，便不犯罪。”《医治的事工》，第180页。
The beginning of the New Testament identifies where, when and why Jesus took upon himself our human nature. He did so to demonstrate that human power combined with divine power does not sin. Sin is the transgression of the law, which Malachi says we are to “remember.” John informs us that those who keep the law, and therefore those who are not sinning, can enter through heavenly gates. Matthew identifies that a sinner can overcome sin, just as Christ overcame. When we have Christ within us, (the hope of glory) we have the creative power that made the universe within us. This possibility was provided by Christ choosing to enter into the human family, and for the rest of eternity becoming not only the son of God but also the son of man.
新约的开头指出耶稣在何时、何地以及为何取了我们的人性。他这样做，是要表明人的能力与神的能力联合，就不会犯罪。罪就是对律法的违犯，而玛拉基说我们要“记念”这律法。约翰告诉我们，那些遵守律法、也就是不犯罪的人，可以从天上的门进入。马太指出，罪人可以胜过罪，正如基督所胜过的一样。当基督在我们里面（荣耀的盼望）时，我们里面就有那创造宇宙的能力。这种可能之所以存在，是因为基督选择进入人类的家庭，并且在永恒里，他不但是神的儿子，也是人子。
There is a special message of truth opened up to God’s people from the book of Revelation just before the close of human probation. That special message is also Malachi’s “Elijah message” that is proclaimed just before the “dreadful day of the Lord”.
在人类恩典期结束之前，神借着《启示录》向祂的子民开启了一条特别的真理信息。这条特别的信息也是《玛拉基书》所说的“以利亚的信息”，就是在“耶和华大而可畏的日子”之前所宣告的。
At the beginning of both Testaments and the end of the New Testament we have specific attributes of God identified. In Genesis He is the Creator, and at the end of Revelation He is Alpha and Omega. At the beginning of the New Testament, He becomes the son of man. And with the end of the Old Testament, we find the principle which the messenger Elijah uses to accomplish the message he would proclaim as turning the hearts of the fathers unto the children and vice-versa.
在新旧两约的开端以及新约的末尾，我们都看到神特定的属性被指出。在《创世记》中，祂是创造主；而在《启示录》结尾，祂是阿尔法和俄梅戛。在新约的开头，祂成为人子。到了旧约的末尾，我们又看见那位使者以利亚为成就他将要宣告的信息而采用的原则，就是使父亲的心转向儿女，儿女的心也转向父亲。
The prophetic principle which Elijah applies to present his warning message is just what John was commanded to do in the Revelation. Elijah “shall turn the heart of the fathers to the children, and the heart of the children to their fathers,” and John was told to write the things that then were and in so doing he would simultaneously be writing the things that would come. John was used to illustrate how the principle of alpha and omega operates in the prophetic Word, and Elijah will base his message upon the same principle. When we compare the beginning of the Bible with the end of the Bible, we are comparing Old with the New. A father is the beginning of his child and the child is the ending of the father. The one hundred and forty-four thousand are the final generation of Abraham’s children, and the history where God entered into covenant with Abraham typifies the history when God renews that covenant with the one hundred and forty-four thousand.
以利亚用来传达他警告信息的预言原则，正是约翰在启示录中所奉命去做的。以利亚“必使父亲的心转向儿女，儿女的心转向父亲”，而约翰被吩咐把当时的事写下来，这样做的同时，他也就在写将要发生的事。约翰被用来说明“阿尔法和俄梅伽”的原则如何在预言的话语中运行，而以利亚也将把他的信息建立在同一原则之上。当我们把圣经的开端与圣经的结尾相比较时，我们就是在比较旧约与新约。父亲是儿女的起头，儿女是父亲的终了。十四万四千人是亚伯拉罕子孙的末后一代，而神与亚伯拉罕立约的那段历史，预表了神与这十四万四千人更新那约之时的历史。
Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all. Romans 4:16.
所以，这乃是本乎信，为要照着恩典，使应许稳妥临到一切后裔；不但临到那属律法的，也临到那些有亚伯拉罕之信的人；亚伯拉罕是我们众人的父。罗马书 4:16
The message of Elijah is representing the principle of alpha and omega, for the fathers are alpha and the children are omega. Elijah’s message would turn the hearts of the fathers to the children. Christ identified John the Baptist as Elijah and Ellen White identified William Miller as both Elijah and John the Baptist. The message of all of these representative men was represented as turning the hearts of the fathers to the children and vice-versa. That work represents the effect of the message in turning men’s hearts to their heavenly Father, but it means more, for it is a symbol of the work. In Bible prophecy symbols have more than one meaning and must be identified by context.
以利亚的信息代表着阿尔法与欧米伽的原则，因为父亲是阿尔法，儿女是欧米伽。以利亚的信息将使父亲的心转向儿女。基督认定施洗约翰就是以利亚，怀爱伦认定威廉·米勒既是以利亚也是施洗约翰。这些代表性人物的信息都被描述为使父亲的心转向儿女，儿女的心也转向父亲。那项工作表明这信息在使人的心归向他们的天父方面的效果，但其意义不止于此，因为它是这项工作的一个象征。在圣经预言中，象征常常具有不止一种含义，必须根据上下文来辨识。
“What was it that made John the Baptist great? He closed his mind to the mass of tradition presented by the teachers of the Jewish nation, and opened it to the wisdom which comes from above. Before his birth the Holy Spirit testified of John: ‘He shall be great in the sight of the Lord, and shall drink neither wine nor strong drink; and he shall be filled with the Holy Ghost…. And many of the children of Israel shall he turn to the Lord their God. And he shall go before Him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord.’ Luke 1:15–17.” Counsels to Parents, Teachers and Students, 445.
“是什么使施洗约翰伟大？他对犹太民族的教师所传授的大量传统关闭了心门，却向那从上头来的智慧敞开了心门。在他出生之前，圣灵就为约翰作见证：‘他在主面前要为大，淡酒浓酒都不喝，并要被圣灵充满……他要使许多以色列的儿女回转，归向主——他们的神。他必以以利亚的心志和能力行在主的前面，使父的心转向儿女，并使悖逆的人转从义人的智慧，为主预备合用的百姓。’路加福音1:15-17。” 给父母、教师和学生的劝勉，445。
The message is designed that those who choose to hear will turn their hearts unto the Heavenly Father, yet the primary prophetic principle that will be used to convey the warning message will be that Christ is the Alpha and Omega, the first and the last, the beginning and ending. The Elijah message is based upon the presentation of God’s prophetic Word from the perspective that Jesus Christ is the Word of God, and the rules that govern the Bible are also attributes of His character.
这信息旨在使凡选择聆听的人都将心归向天父；然而，用以传达警戒信息的主要预言原则将是：基督是阿尔法和俄梅伽，是首先的也是末后的，是始与终。以利亚信息是基于这样的阐述：从耶稣基督是神的道这一视角来阐明神的预言之道，并且，规范圣经的法则也同样是祂品格的属性。
“The law of God is as sacred as God Himself. It is a revelation of His will, a transcript of His character, the expression of divine love and wisdom. The harmony of creation depends upon the perfect conformity of all beings, of everything, animate and inanimate, to the law of the Creator. God has ordained laws for the government, not only of living beings, but of all the operations of nature. Everything is under fixed laws, which cannot be disregarded. But while everything in nature is governed by natural laws, man alone, of all that inhabits the earth, is amenable to moral law. To man, the crowning work of creation, God has given power to understand His requirements, to comprehend the justice and beneficence of His law, and its sacred claims upon him; and of man unswerving obedience is required.” Patriarchs and Prophets, 53.
上帝的律法与上帝自己同样神圣。它是祂旨意的启示，是祂品格的写照，是神圣之爱与智慧的体现。受造界的和谐取决于一切存在——无论有生或无生——都与创造主的律法完全符合。上帝不仅为有生命的存在，也为自然界的一切运作制定了法则。万有都在既定的法则之下，不能被违越。然而，虽然自然界的一切都受自然法则所治理，在地上所有的生灵当中，唯有人类要受道德律的约束。对于作为创造之工冠冕的人类，上帝赐下能力，使他们能明白祂的要求，体会祂律法的公义与慈爱，以及这律法对他们所提出的神圣要求；并且，上帝要求人类献上坚定不移的顺从。先祖与先知，53。
Everything (and this would include the Bible, for the Bible is something and if it is something, then it is part of everything) is under fixed laws. The Bible has fixed laws or rules that govern its correct interpretation. One of those rules is that the Bible identifies the end of a thing with the beginning of a thing. Jesus is the Word of God, and He is the first and the last, and it’s a “fixed law” and an attribute of His character.
万物（这也包括《圣经》，因为《圣经》是某样东西；如果它是某样东西，那么它就是万物的一部分）都在固定的法则之下。《圣经》有固定的法则或规则，来规范对它的正确诠释。其中一条规则是：《圣经》把一件事物的结局与其开端相对应。耶稣是神的道，祂是首先的，也是末后的；这是一条“固定的法则”，也是祂性情的特质。
We used this introduction of Elijah to show that the beginning and ending of both the Old and New Testaments agree. The ending of the Bible, which is also the end of the book of Revelation also agrees with the beginning of Revelation. Five witnesses to the same truths based upon the principle which is an attribute of God’s character that God’s Word always illustrates the end of a thing with the beginning of that thing. This reality is part of what it means that Jesus Christ is the Alpha and Omega.
我们借着这段对以利亚的介绍，说明旧约和新约的开端与结束彼此一致。圣经的结尾，也就是《启示录》的结尾，也与《启示录》的开头相一致。基于这样一个原则——这原则是神性情的一个属性——即神的话总是以一件事的起头来阐明那件事的结局，因此我们有五重见证共同指向同样的真理。这一现实也是“耶稣基督是阿尔法和欧米伽”这一宣告所包含意义的一部分。
“To the apostle John on the isle of Patmos were opened scenes of deep and thrilling interest in the experience of the church. Subjects of intense interest and vast importance were presented to him in figures and symbols, that the people of God might become intelligent concerning the perils and conflicts before them. The history of the Christian world to the very close of time was revealed to John. With great clearness he saw the position, dangers, conflicts, and final deliverance of the people of God. He records the closing message which is to ripen the harvest of earth, either as sheaves for the heavenly garner, or as fagots for the fires of the last day.
在拔摩岛上的使徒约翰，得以看见教会经历中深刻而惊心动魄的景象。那些极其引人注目且至关重要的主题，以图像与象征的方式呈现在他面前，使神的子民能明智地认识摆在他们面前的危险与争战。直到时间终结为止的基督教世界的历史，都启示给了约翰。他清楚地看见神子民的处境、危险、争战，以及最终的拯救。他记录了那将使地上庄稼成熟的末后信息，使之要么成为要收进天上仓中的禾捆，要么成为末日之火的柴束。
“In vision John beheld the trials which God’s people would endure for the truth’s sake. He saw their unyielding firmness in obeying the commandments of God, in the face of the oppressive powers that sought to force them into disobedience, and he saw their final triumph over the beast and his image.
在异象中，约翰看见了神的子民为真理将要忍受的试炼。他看见他们在遵守神的诫命上坚定不移，纵然面对那些企图强迫他们违背神的诫命的压迫权势；他也看见他们最终战胜了那兽和它的像。
“Under the symbols of a great red dragon, a leopard-like beast, and a beast with lamblike horns, the earthly governments which would especially engage in trampling upon God’s law and persecuting His people, were presented to John. The war is carried on till the close of time. The people of God, symbolized by a holy woman and her children, were represented as greatly in the minority. In the last days only a remnant still existed. Of these John speaks as they ‘which keep the commandments of God, and have the testimony of Jesus Christ.’
借着大红龙、像豹的兽和长着羊羔般角的兽这些象征，那些特别要践踏上帝的律法并迫害祂的子民的地上政权，被呈现给了约翰。这场争战一直持续到时间的终了。以一位圣洁的妇人及其儿女为象征的上帝子民，被描绘为人数上极为少数。在末后的日子里，只剩下一小群余民仍然存在。关于这些人，约翰称他们为“守上帝诫命并有耶稣基督见证的人”。
“Through paganism, and then through the Papacy, Satan exerted his power for many centuries in an effort to blot from the earth God’s faithful witnesses. Pagans and papists were actuated by the same dragon spirit. They differed only in that the Papacy, making a pretense of serving God, was the more dangerous and cruel foe. Through the agency of Romanism, Satan took the world captive. The professed church of God was swept into the ranks of this delusion, and for more than a thousand years the people of God suffered under the dragon’s ire. And when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, was symbolized by a beast with lamblike horns. The beasts preceding it had risen from the sea, but this came up out of the earth, representing the peaceful rise of the nation which is symbolized. The ‘two horns like a lamb’ well represent the character of the United States Government, as expressed in its two fundamental principles, Republicanism and Protestantism. These principles are the secret of our power and prosperity as a nation. Those who first found an asylum on the shores of America rejoiced that they had reached a country free from the arrogant claims of popery and the tyranny of kingly rule. They determined to establish a government upon the broad foundation of civil and religious liberty.
通过异教，继而通过教皇权，撒但在许多世纪里施展他的权势，企图将上帝忠实的见证人从地上除灭。异教徒与教皇派都受同一条龙的灵所驱使；不同之处仅在于，教皇权佯称事奉上帝，因此成为更危险、更残忍的仇敌。借着罗马教的势力，撒但把世界掳去；自称属上帝的教会也被卷入这迷惑的行列，一千多年之久，上帝的子民在龙的忿怒之下受苦。及至教皇权被剥夺了力量，被迫停止迫害时，约翰看见有一个新权势兴起，回响那龙的声音，并继续推进同样残忍而亵渎的工作。这权势，就是末后要与上帝的教会和上帝的律法交战的，被象征为一只长着羊羔般两角的兽。它以前的诸兽都是从海里上来，这一个却是从地里上来，这表明所象征之国家是和平兴起的。“两角如同羊羔”正好代表美利坚合众国政府的性质，也就是体现在它的两大根本原则上——共和主义与新教。这些原则乃是我们作为一个国家的力量与繁荣之根源。那些最先在美洲海岸找到避难之所的人，欢喜他们已来到一个摆脱教皇制度傲慢主张与君王统治暴政的国家；他们决心在公民与宗教自由的广阔基础上建立一个政府。
“But the stern tracing of the prophetic pencil reveals a change in this peaceful scene. The beast with lamblike horns speaks with the voice of a dragon, and ‘exerciseth all the power of the first beast before him.’ Prophecy declares that he will say to them that dwell on the earth that they should make an image to the beast, and that ‘he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads; and that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name.’ Thus Protestantism follows in the steps of the Papacy.
然而，先知之笔的严峻勾勒揭示出这幅宁静景象的变化。那只长着如同羊羔两角的兽，说话却好像龙，并且“在它面前施行头一个兽所有的权柄”。预言宣告它要对住在地上的人说，要为那兽造一个像；并且“它又叫众人，无论大小、贫富、自主的或为奴的，都在右手上或在额上受一个印记；叫人除了那有印记、或有兽名、或有其名的数目之外，都不得买卖”。于是，新教便步教皇制度之后尘。
“It is at this time that the third angel is seen flying in the midst of heaven, proclaiming: ‘If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, the same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of His indignation.’ ‘Here are they that keep the commandments of God, and the faith of Jesus.’ In marked contrast to the world stands the little company who will not swerve from their allegiance to God. These are they of whom Isaiah speaks as repairing the breach which had been made in the law of God, they who are building the old waste places, raising up the foundation of many generations.
就在这时，又看见第三位天使在空中飞行，宣告说：“若有人敬拜那兽和兽像，在额上或手上受了它的印记，这人也必喝神忿怒的酒，这酒是纯一不杂地倒在他忿怒的杯中。” “在这里有那些遵守神诫命并持守耶稣信心的人。” 与这世界形成鲜明对比的，是那一小群对神忠贞不渝的人。他们就是以赛亚所说要修补神律法中的破口的人；他们正在重建久已荒废之处，建立累代的根基。
“The most solemn warning and the most awful threatening ever addressed to mortals is that contained in the third angel’s message. The sin that calls down the wrath of God unmixed with mercy must be of the most heinous character. Is the world to be left in darkness as to the nature of this sin?—Most assuredly not. God does not deal thus with His creatures. His wrath is never visited upon sins of ignorance. Before His judgments are brought upon the earth, the light in regard to this sin must be presented to the world, that man may know why these judgments are to be inflicted, and may have opportunity to escape them.
曾向凡人发出的最庄严的警告和最可怕的威吓，就包含在第三位天使的信息中。那招致上帝不掺杂怜悯之忿怒的罪，必定是性质最为恶劣的。至于这罪的性质，世界岂要被置于黑暗之中吗？——断乎不是。上帝不这样对待祂的受造物。祂的忿怒从不临到出于无知的罪。在祂的审判临到大地之前，有关这罪的亮光必须向世人显明，使人知道为何这些审判要施行，并且有机会逃脱它们。
“The message containing this warning is the last to be proclaimed before the revelation of the Son of man. The signs which He Himself has given declare His coming to be near at hand. For well-nigh forty years has the message of the third angel been sounding. In the issue of the great contest two parties are developed, those who ‘worship the beast and his image,’ and receive his mark, and those who receive ‘the seal of the living God,’ who have the Father’s name written in their foreheads. This is not a visible mark. The time has come when all who have an interest in their soul’s salvation should earnestly and solemnly inquire, What is the seal of God? and what is the mark of the beast? How can we avoid receiving it?
包含这一警告的信息，是在人子显现之前要宣告的最后一条信息。他亲自所赐的诸般记号表明他的降临近在眼前。近四十年来，第三位天使的信息一直在传扬。在这场大争战的最后，形成了两等人：一等是“拜兽和兽像”的，并且受了它的印记；另一等是受了“永生上帝之印”的人，他们的额上写着父的名。这并不是一个可见的印记。如今时候已经到了，凡关心自己灵魂得救的人都应当郑重而恳切地询问：上帝的印记是什么？兽的印记又是什么？我们怎样才能避免受它的印记？
“The seal of God, the token or sign of His authority, is found in the fourth commandment. This is the only precept of the Decalogue that points to God as the Creator of the heavens and the earth, and clearly distinguishes the true God from all false gods. Throughout the Scriptures the fact of God’s creative power is cited as proof that He is above all heathen deities.
上帝的印记，也就是表明祂权柄的标志或记号，可以在第四条诫命中找到。这是十诫中唯一一条指向上帝为创造天地之主的诫命，并清楚地区分真神与一切假神。贯穿整本圣经，上帝创造之大能这一事实常被引用为证据，证明祂超越一切异教诸神。
“The Sabbath enjoined by the fourth commandment was instituted to commemorate the work of creation, thus to keep the minds of men ever directed to the true and living God. Had the Sabbath always been kept, there would never have been an idolater, an atheist, or an infidel. The sacred observance of God”s holy day would have led the minds of men to their Creator. The things of nature would have brought Him to their remembrance, and they would have borne witness to His power and His love. The Sabbath of the fourth commandment is the seal of the living God. It points to God as the Creator, and is the sign of His rightful authority over the beings He has made.
第四条诫命所吩咐的安息日，设立是为纪念创造之工，从而使人的心思常常指向那位又真又活的上帝。若安息日一直被遵守，世上就绝不会有偶像崇拜者、无神论者或不信者。对上帝圣日的虔诚遵守会把人的心思引向他们的创造主。自然万物会使他们记念祂，并为祂的权能与慈爱作见证。第四条诫命的安息日是永生上帝的印记。它指明上帝是创造主，并且是祂对所造之物拥有应有权柄的记号。
“What, then, is the mark of the beast, if it is not the spurious sabbath which the world has accepted in the place of the true?
那么，若兽的印记不是那被世人接受以取代真正的安息日的假安息日，它又是什么呢？
“The prophetic declaration that the Papacy was to exalt itself above all that is called God, or that is worshiped, has been strikingly fulfilled in the changing of the Sabbath from the seventh to the first day of the week. Wherever the papal Sabbath is honored in preference to the Sabbath of God, there the man of sin is exalted above the Creator of heaven and earth.
关于教皇制度要把自己高举在一切称为神的或受人敬拜的一切之上这一预言性的宣告，已经在把安息日从一周的第七日改为第一日这件事上惊人地应验了。凡在何处把教皇制度所定的安息日置于神的安息日之上而予以尊崇，那里那不法的人就被高举在创造天地的主之上。
“Those who assert that Christ changed the Sabbath are directly contradicting His own words. In His Sermon on the Mount He declared: ‘Think not that I am come to destroy the law, or the prophets; I am not come to destroy, but to fulfil. For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in nowise pass from the law, till all be fulfilled. Whosoever, therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven; but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven.’
那些主张基督改变了安息日的人，与他自己的话直接相矛盾。他在登山宝训中宣告：“不要以为我来要废掉律法和先知；我来不是要废掉，乃是要成全。我实在告诉你们，就是到天地都废去，律法的一点一画也绝不能废去，直到都成全了。所以，无论何人废掉这诫命中最小的一条，又这样教训人，他在天国要称为最小的；但无论何人遵行并教导这些诫命，他在天国要称为大的。”
“Roman Catholics acknowledge that the change in the Sabbath was made by their church, and they cite this very change as evidence of the supreme authority of this church. They declare that by observing the first day of the week as the Sabbath, Protestants are recognizing her power to legislate in divine things. The Roman Church has not relinquished her claim to infallibility, and when the world and the Protestant churches accept the spurious sabbath of her creating, they virtually acknowledge her claim. They may cite the authority of the apostles and fathers in defense of this change, but the fallacy of their reasoning is easily discerned. The papist is sharp enough to see that Protestants are deceiving themselves, willingly closing their eyes to the facts in the case. As the Sunday institution gains favor, he rejoices, feeling assured that it will eventually bring the whole Protestant world under the banner of Rome.” Signs of the Times, November 1, 1899.
罗马天主教徒承认，安息日的改变是由他们的教会所作出的；他们还以这项改变作为该教会至上权威的证据。他们宣称，新教徒把每周的第一日当作安息日，就是在承认该教会在神圣之事上立法的权力。罗马教会并未放弃其无误性的主张；当世界和新教诸教会接受该教会所创立的伪安息日时，他们实际上就承认了其主张。他们或许会援引使徒和教父的权威为这项改变辩护，但其推理的谬误不难辨明。教皇党人足够敏锐，看得出新教徒是在自欺，甘愿对事实闭目不看。随着主日制度日益得宠，他便欢喜，自信这终将使整个新教世界归入罗马的旗帜之下。时代的征兆，1899年11月1日。