It is an acceptable biblical understanding to identify the prophet Ezekiel as thirty years old in his opening verses.
将先知以西结在其开篇经文中认定为三十岁，这是合乎圣经的可接受理解。
Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. In the fifth day of the month, which was the fifth year of king Jehoiachin’s captivity, The word of the Lord came expressly unto Ezekiel the priest, the son of Buzi, in the land of the Chaldeans by the river Chebar; and the hand of the Lord was there upon him. Ezekiel 1:1–3.
第三十年四月初五日，我在迦巴魯河边被掳的人中间，天就开了，我得见神的异象。正是当月初五日，乃是约雅斤王被掳去第五年，耶和华的话特特临到布西的儿子祭司以西结，在迦勒底人之地、迦巴鲁河边；耶和华的手在那里按在他身上。以西结书1:1–3。
Some believe “the thirtieth year” is based upon a specific jubilee cycle, which began with king Josiah and ended with verse one of chapter forty.
有人认为，“第三十年”是依据某一个特定的禧年周期而言；这一周期始于约西亚王，并终于第四十章第一节。
In the five and twentieth year of our captivity, in the beginning of the year, in the tenth day of the month, in the fourteenth year after that the city was smitten, in the selfsame day the hand of the Lord was upon me, and brought me thither. Ezekiel 40:1.
我们被掳后二十五年，年初，正月初十，城被攻破后第十四年，正在那日，耶和华的手临到我身上，祂带我到那里。以西结书40:1。
Biblical chronologists date verse one of chapter forty as either April 28 or October 22, 573 BC. All the prophets identify the latter days, so the fall date of October 22, 573 BC is the omega date of a line that began fifty years prior in what is called “Josiah’s Great Passover” on May 5, 622 BC.
《圣经》年代学家将第四十章第一节定为主前573年4月28日或10月22日。众先知都指明末后的日子，因此，主前573年10月22日这个秋季的日期，乃是一条线的欧米伽日期；这条线开始于五十年前，即主前622年5月5日所谓“约西亚的大逾越节”。
The number thirty is a symbol of the priests who were to be thirty years old when they began to serve. Whether verse one through three of Ezekiel one, is identifying Ezekiel’s age as thirty, or simply as a symbol of a priest he would also be represented as thirty years old. If the thirty years of verse one is as others believe; representing the thirtieth year since Josiah’s Great Passover in 622 BC, the prophetic implications are still the same.
三十这个数字象征祭司，因为他们开始供职时应当年满三十岁。无论以西结书一章一至三节是在表明以西结的年龄为三十岁，还是仅仅将他作为祭司的象征来指明，他同样会被表述为三十岁。若如其他人所认为的，一节中的“三十年”是指自公元前622年约西亚大逾越节以来的第三十年，其预言性的含义仍然是相同的。
Josiah means “foundation,” and his Great Passover began a jubilee period that ended on October 22 on the Day of Atonement 573 BC. The “jubilee line” from Josiah to October 22 aligns with the history of 1840 to 1844. The foundations of 1840 were represented by king Josiah and also by Josiah Litch. October 22 was represented by the horn of the jubilee trumpet being sounded along with the horn of the Day of Atonement.
约西亚意为“根基”，而他那伟大的逾越节开启了一个禧年时期，并于主前573年赎罪日的10月22日结束。自约西亚至10月22日的“禧年线”与1840年至1844年的历史相对应。1840年的根基由约西亚王所预表，也由约西亚·利奇所预表。10月22日则由禧年号角的角与赎罪日的角一同吹响所预表。
And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Then shalt thou cause the trumpet of the jubilee to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. Leviticus 25:8, 9.
你要为自己计算七个安息年，就是七七年；这七个安息年共是四十九年。到了第七月初十日，你要大发角声；在赎罪日，要在遍地发出这角声。利未记 25:8, 9。
Ezekiel is set within the Jubilee line from king Josiah to October 22, a line that represents Revelation ten’s first and second angels from 1840 unto 1844. Ezekiel represents the Millerites of the first and second angels and the one hundred and forty-four thousand of the third angel. Ezekiel represents the priesthood of the one hundred and forty-four thousand, but his primary prophetic attribute is that he is a prophet.
以西结被置于从约西亚王直到十月二十二日的禧年线路之中；这条线路象征着启示录第十章中自1840年至1844年的第一位天使和第二位天使。以西结代表第一位和第二位天使时期的米勒派，也代表第三位天使时期的十四万四千人。以西结代表十四万四千人的祭司职分，但他首要的预言性特征乃是他是一位先知。
Prophet, Priest and King
先知、祭司与君王
There are three biblical characters that began to serve when thirty years of age. Along with Ezekiel were David and Joseph. Because they all began to serve at the age of thirty, they are all priests. David is a symbol of the king, Joseph is the priest and Ezekiel is the prophet in the threefold kingdom of glory that consists of a prophet, a priest and a king.
圣经中有三位人物是在三十岁开始事奉的。除以西结之外，还有大卫和约瑟。因为他们都是在三十岁开始事奉，所以他们都是祭司。大卫是君王的表号，约瑟是祭司，以西结则是在由先知、祭司和君王所构成之荣耀三重国度中的先知。
However we might apply the prophet Ezekiel as a symbol, he is a priest, and when applied in the line of the jubilee from Josiah to October 22, Ezekiel is a priest who would represent a priest in the sealing time of the one hundred and forty-four thousand as typified by the history of 1840 to 1844 and king Josiah to October 22, 573 BC.
然而，无论我们如何将先知以西结作为一个预表来应用，他都是一位祭司；并且，当他被应用在从约西亚到10月22日之禧年的脉络中时，以西结乃是一位祭司，代表那在十四万四千人受印时期中的祭司，正如1840年至1844年的历史以及从约西亚王到公元前573年10月22日所预表的一样。
Twenty-two
二十二
The Bible is clear that Ezekiel ministered for twenty-two years. “Twenty-two” is a symbol of the one hundred and forty-four thousand who are the ensign of Divinity combined with humanity. In the history represented by Josiah’s Passover unto chapter forty’s October 22’s Jubilee celebration, Josiah’s Passover typified the work of Josiah Litch in 1838 and 1840. That work was setting forth the time prophecies of the first and second woes. It can now be seen that the prophecy of the first and second woes is much larger than the pioneers recognized.
圣经清楚表明，以西结事奉了二十二年。“二十二”乃是一种象征，指向那十四万四千人；他们是神性与人性联合之旌旗。就从约西亚的逾越节直到第四十章所代表之十月二十二日禧年庆典的这段历史而言，约西亚的逾越节预表了约西亚·利奇在1838年和1840年的工作。那项工作乃是阐明第一样灾祸和第二样灾祸的时间预言。如今可以看出，第一样灾祸和第二样灾祸的预言，远比先驱们所认识的更加广大。
Ezekiel as a biblical prophet identifies more specific dates in his writings than any other biblical author.
作为圣经中的一位先知，以西结在其著述中所标明的具体日期，比圣经中任何其他作者都更多。
Ezekiel is the omega of the day equaling a year in Bible prophecy. In the book of Numbers, the alpha mention of the day year principle is represented at the first rebellion at Kadesh that brought about forty years of wandering in the wilderness. The last, or omega rebellion is being represented by Ezekiel in chapter four as Jerusalem is destroyed.
以西结是圣经预言中“一日等于一年”原则的终末（omega）体现。在《民数记》中，这一日年原则首次（alpha）出现，是在加低斯的第一次悖逆中体现出来的；那次悖逆导致了四十年在旷野漂流。最后一次，或称终末（omega）的悖逆，则由《以西结书》第四章所表征，当时耶路撒冷被毁灭。
Alpha
阿尔法
After the number of the days in which ye searched the land, even forty days, each day for a year, shall ye bear your iniquities, even forty years, and ye shall know my breach of promise. I the Lord have said, I will surely do it unto all this evil congregation, that are gathered together against me: in this wilderness they shall be consumed, and there they shall die. Numbers 14:34, 35.
按你们窥探那地的日数，共四十日，一日顶一年，你们要担当你们的罪孽四十年，你们就知道我废弃你们的应许。我耶和华说过，我总要这样待这一切聚集攻击我的恶会众；他们必在这旷野消灭，并且死在那里。民数记 14:34, 35.
Omega
欧米伽
Lie thou also upon thy left side, and lay the iniquity of the house of Israel upon it: according to the number of the days that thou shalt lie upon it thou shalt bear their iniquity. For I have laid upon thee the years of their iniquity, according to the number of the days, three hundred and ninety days: so shalt thou bear the iniquity of the house of Israel. And when thou hast accomplished them, lie again on thy right side, and thou shalt bear the iniquity of the house of Judah forty days: I have appointed thee each day for a year. Therefore thou shalt set thy face toward the siege of Jerusalem, and thine arm shall be uncovered, and thou shalt prophesy against it. Ezekiel 4:4–7.
你也要向左侧卧，担当以色列家的罪孽；要按你向左侧卧的日数，担当他们的罪孽。因为我已将他们作孽的年数，按日数派定给你，共三百九十日；这样，你要担当以色列家的罪孽。满了这些日子，你还要向右侧卧，担当犹大家的罪孽四十日；我给你定规，一日顶一年。所以你要面向耶路撒冷被围困的事，露出膀臂，向这城说预言。以西结书 4:4–7.
Kadesh and Jerusalem’s destruction represent the alpha and omega rebellion representing the day for a year principle. The “day for a year principle” was the primary rule of the Millerite's and in the history of 1840 to 1844, as typified in the Jubilee line of king Josiah unto October 22. Ezekiel sets forth more dates than any other prophet. Within the dating of Ezekiel, the line of the Jubilee is identified, tying Ezekiel’s witness directly into the history of the first and second angels, and thereafter the history of the third angel.
加低斯与耶路撒冷的毁灭，代表那阿拉法与俄梅戛的悖逆，并表明“一日顶一年”的原则。“一日顶一年”的原则，乃是米勒派的首要规则，并见于1840年至1844年的历史中，正如在约西亚王的禧年路线直至10月22日所预表的一样。以西结所陈明的日期，比任何先知都更多。在以西结的年代标记之中，禧年之线被识别出来，使以西结的见证直接与第一位天使和第二位天使的历史相连，并随后连接到第三位天使的历史。
Along with the “Jubilee line” Ezekiel lies on his side for three hundred and ninety days, then on his other side for forty days. “Four hundred and thirty” is a symbol of the old and new covenants, for Abram’s covenant promise of four hundred years of captivity in Egypt found the second witness of thirty years with the apostle Paul. Together Abram, (later Abraham) of ‘the old’ and Saul, (later Paul) of ‘the new’ combined their witnesses to establish four hundred and thirty years as a symbol of the everlasting covenant. “Three hundred and ninety days” “shalt thou bear the iniquity of the house of Israel.” “And” “thou shalt bear the iniquity of the house of Judah forty days.” Together the right side and the left side equal Abram and Paul.
与“禧年线”一同，以西结侧卧三百九十日，随后又转卧另一侧四十日。“四百三十”乃是旧约与新约的象征，因为亚伯兰关于在埃及被掳四百年的盟约应许，在使徒保罗那里得着了另外三十年的第二见证。于是，属于“旧”的亚伯兰（后改名亚伯拉罕）与属于“新”的扫罗（后改名保罗）合并他们的见证，立定四百三十年为永约的象征。“三百九十日”，“你要担当以色列家的罪孽”；“并且”，“你要担当犹大家的罪孽四十日”。右侧与左侧合起来，就等于亚伯兰与保罗。
The covenant was always based upon obedience or disobedience—life or death. The year day principle in Millerite history was a life or death issue, and the history was announced by the first angel as the everlasting gospel. The “gospel” is a life or death issue, and the life or death testing issue of Millerite history was set within the context of the principle of a day equating to a year. The prediction that empowered the message of the first angel was the three hundred ninety-one years and fifteen days prophecy of the second woe. Within the three hundred and ninety days that Ezekiel laid upon his left side is an illustration of the three hundred and ninety-one years and fifteen days time prophecy of the second woe. It requires prophetic discernment to rightly divide the prophecy, but it is nothing less than the continuing work of the Lion of the tribe of Judah unsealing the message of the midnight cry.
这约始终是以顺从或悖逆——生或死——为基础的。米勒派历史中的一年一日原则，乃是一个生死攸关的问题，而这段历史乃由第一位天使宣告为永远的福音。“福音”是关乎生死的问题，而米勒派历史中这生死攸关的试验性议题，乃是置于一日等于一年的原则之语境中。赋予第一位天使信息能力的预言，乃是第二样灾祸那三百九十一年零十五日的预言。在以西结向左侧卧的三百九十日之中，包含着第二样灾祸那三百九十一年零十五日时间预言的一个例证。要正确分解这预言，必须具备先知性的辨识力；但这无非是犹大支派的狮子继续展开工作，开启午夜呼声之信息的封印。
I contend that Ezekiel must be treated as a symbol of the one hundred and forty-four thousand, but primarily as a symbol of the gift of the Spirit of Prophecy, whether represented as a manifestation of a latter-day prophet, or as a manifestation of the covenant people who understand the principle of line upon line methodology.
我主张，以西结必须被视为十四万四千人的表号；但主要是作为预言之灵恩赐的表号，无论这恩赐是表现于末后日子一位先知的显现，还是表现于明白“律上加律”之方法原则的立约之民的显现。
I contend that Ezekiel’s light upon the three hundred and ninety-one years and fifteen days prophecy aligns with the dirt brush man casting the jewels into the larger casket.
我主张，以西结对那三百九十一年十五日之预言所发出的亮光，与那持尘刷之人将珠宝投入较大匣中的举动彼此相符。
I contend that the light from Ezekiel is an essential element of the capstone message, when the temple is finished.
我主张，以西结所发出的亮光，乃是在圣殿完工之时，那顶石信息中不可或缺的要素。
Ezekiel is at October 22 in verse one of chapter forty, and it is there that the vision of the future temple is given to Ezekiel. That temple is the temple of the one hundred and forty-four thousand, of which Ezekiel is a symbol of that number. That group will have passed two tests before they reach the third and litmus test. Ezekiel is portrayed as receiving his light in the temple, and therefore the light he produces as a symbol represents the light that comes when God’s people enter the Most Holy Place in alignment with Daniel chapter ten.
以西结书第四十章第一节所指的是十月二十二日，正是在那里，关于未来圣殿的异象赐给了以西结。那殿乃是十四万四千人的殿，而以西结乃是该数目的一个象征。那一群人在达到第三个、也是试金石般的考验之前，必已通过两次考验。以西结被描绘为在殿中领受他的亮光，因此，他所发出的亮光，作为一个象征，代表着当上帝的子民照着但以理书第十章进入至圣所时所临到的亮光。
The light of the Revelation of Jesus Christ that is unsealed, is unsealed just before probation closes.
《耶稣基督的启示录》那已被开启的亮光，是在恩典时期结束之前不久被开启的。
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.
他又对我说，不可封了这书上的预言，因为日期近了。不义的，叫他仍旧不义；污秽的，叫他仍旧污秽；为义的，叫他仍旧为义；圣洁的，叫他仍旧圣洁。启示录 22:10, 11.
The “time is at hand” just before probation closes in verse eleven, and the Revelation of Jesus Christ is therefore unsealed at that time, for “the time is at hand.”
第十一节中，在恩典时期结束之前，“时候近了”；因此，耶稣基督的启示就在那时被揭开，因为“时候近了”。
The Revelation of Jesus Christ, which God gave unto him, to shew 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，叫他将必要快成的事指示他的众仆人；他就差遣使者，晓谕他的仆人约翰。约翰将神的道和耶稣基督的见证，凡自己所看见的，都证明出来。念这预言上的话的，和那些听见又遵守其中所记载的，都是有福的；因为日期近了。启示录 1:1–3
Probation closes for Laodicean Seventh-day Adventism at the Sunday law and Adventism is represented as Jerusalem in chapter nine of Ezekiel. There those who sigh and cry for the abominations done in the land and in the church receive the seal. The sealing takes place when the east winds of Islam are angering the nations, just before probation closes. In Ezekiel chapter eight the four generations of Adventism conclude with the fourth generation being symbolized by the twenty-five leaders bowing to the sun.
老底嘉的基督复临安息日会，在星期日法令之时恩典时期终止；而在《以西结书》第九章中，复临信仰被表征为耶路撒冷。其间，那些因这地与教会中所行可憎之事而叹息哀哭的人，领受了印记。印记的盖印发生于伊斯兰教的东风激怒列国之时，就在恩典时期终止之前。在《以西结书》第八章中，复临信仰的四代至第四代而告终；第四代乃由那二十五位向日头下拜的首领所象征。
That vision was given symbolically one day before the Sunday law, or just before the close of probation as represented by six, six, six.
那异象是在星期日法案之前一日，或就在恩典时期结束之前，以六、六、六所象征的时刻，象征性地赐下的。
And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me. Then I beheld, and lo a likeness as the appearance of fire: from the appearance of his loins even downward, fire; and from his loins even upward, as the appearance of brightness, as the colour of amber. And he put forth the form of an hand, and took me by a lock of mine head; and the spirit lifted me up between the earth and the heaven, and brought me in the visions of God to Jerusalem, to the door of the inner gate that looketh toward the north; where was the seat of the image of jealousy, which provoketh to jealousy. And, behold, the glory of the God of Israel was there, according to the vision that I saw in the plain. Ezekiel 8:1–4.
第六年六月初五日，我坐在家中，犹大的众长老坐在我面前；在那里，主耶和华的手降在我身上。我观看，不料，有一形像，状如火焰：从他腰以下有火，从他腰以上有光辉，形状如光耀的琥珀。他伸出一只手的样式，抓住我的一绺头发；灵将我举起，悬在天地之间，在神的异象中带我到耶路撒冷，到了朝北的内院门口；在那里有那惹动忌邪之偶像的座位。看哪，以色列神的荣耀在那里，形状与我在平原所见的异象一样。以西结书 8:1–4。
The vision of the sixth year, sixth month and fifth day came just before ‘666,’ a symbol of the Sunday law, when probation closes for Laodicean Adventism. That vision was “according to the vision” Ezekiel “saw in the plain.” The vision he saw in the plain is found earlier, in chapter three.
第六年六月初五日的异象，乃是在“666”之前不久临到的；“666”乃是星期日法的象征，那时恩典时期要为老底嘉状态中的复临信徒而终止。那异象乃是“照着以西结在平原所见的异象”而来。以西结在平原所见的异象，记载于前文第三章。
Then I arose, and went forth into the plain: and, behold, the glory of the Lord stood there, as the glory which I saw by the river of Chebar: and I fell on my face. Ezekiel 3:23.
于是我起来，往平原那里去；看哪，耶和华的荣耀站在那里，正如我在迦巴鲁河边所见的荣耀一样；我就俯伏在地。以西结书 3:23。
The vision of the “plain”, which was the vision of the sixth year, sixth month and fifth day was the vision Ezekiel had seen earlier at the river of Chebar.
“平原”的异象，就是第六年六月初五日的异象，乃是以西结先前在迦巴鲁河边所见的异象。
Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. Ezekiel 1:1.
第三十年四月初五日，我在迦巴魯河边被掳的人中间，天就开了，我得见神的异象。以西结书 1:1。
The “visions of God” which Ezekiel “saw,” by the river of Chebar, was the vision of the plain, which was also the vision of Ezekiel chapter eight through eleven. Those visions were presented in the context of Ezekiel looking into the sanctuary, which is where the "marah" looking glass vision of chapter ten is accomplished. Ezekiel represents those who partake of the prophetic light radiating from the Most Holy Place as the Revelation of Jesus Christ is brought forth just before the close of probation.
以西结在迦巴鲁河边“所看见”的“神的异象”，乃是平原的异象，也就是《以西结书》第八章至第十一章的异象。那些异象是在以西结观看圣所的情境中呈现的；而第十章中那“marah”镜照般的异象，正是在此得以成就。以西结预表那些在恩典时期结束前夕、当耶稣基督的启示被彰显出来之时，有分于那从至圣所放射出来之预言之光的人。
When we identify king Josiah’s Jubilee line that begins with Passover and ends on October 22, we are identifying the symbol of the Spring feasts and the Fall feasts as set forth in Leviticus twenty-three. There the spring and fall feasts are set forth with twenty-two verses each, just as Ezekiel’s ministry was for twenty-two years. Aligning Ezekiel in the thirtieth year of the Jubilee line allows Ezekiel’s birth to align with Josiah’s revival. If he was thirty years old in the thirtieth year of the Jubilee cycle, then Ezekiel would be born at Josiah’s reformation.
当我们辨识出约西亚王那条始于逾越节、终于十月二十二日的禧年线时，我们所辨识的，正是《利未记》第二十三章所陈设之春季节期与秋季节期的象征。在那里，春季与秋季的节期各以二十二节经文陈述，正如以西结的职事历时二十二年一样。将以西结对齐于禧年线的第三十年，便使以西结的出生得以与约西亚的复兴相对应。若他在禧年周期的第三十年是三十岁，那么以西结便必是生于约西亚改革之时。
Ezekiel is a symbol of those who by faith enter into the Most Holy Place. Once there they see the wheels within the wheels representing the complex play of human interactions. As with John in Revelation chapter ten, Ezekiel represents the Millerites, but more directly the one hundred and forty-four thousand. His parallel three-hundred-ninety-one-years and fifteen-days time prophecy illustrates the final judgment of Laodicean Adventism with the destruction of Jerusalem, and it includes the enigma of thirty-eight and forty.
以西结乃是那些凭着信心进入至圣所之人的象征。他们一旦进入其中，便看见轮中套轮，象征人类彼此互动之复杂运作。正如启示录第十章中的约翰一样，以西结代表米勒派，但更直接地说，代表那十四万四千人。他那彼此平行的三百九十一年与十五日之时间预言，借着耶路撒冷的毁灭，说明了对老底嘉复临信仰的最后审判，并且其中包含着三十八与四十之奥秘。
It includes the symbolism of four hundred and thirty years.
其中包含了四百三十年的象征意义。
It includes the four-year period represented by 1333 to 1337, 1449 to 1453 and 1840 to 1844.
它包括由1333年至1337年、1449年至1453年以及1840年至1844年所代表的四年时期。
We will begin our considerations of this most important subject in the next article.
我们将在下一篇文章中开始论述这一极其重要的主题。
“In the visions given to Isaiah, to Ezekiel, and to John we see how closely heaven is connected with the events taking place upon the earth and how great is the care of God for those who are loyal to Him.” Testimonies, volume 5, 753.
“在赐给以赛亚、以西结和约翰的异象中，我们看见天庭与地上所发生之事是何等紧密相连，也看见上帝对那些忠于祂之人的眷顾是何等深切。”《证言》卷五，753页。
“Christ Himself was the Lord of the temple. When He should leave it, its glory would depart—that glory once visible in the holy of holies over the mercy seat, where the high priest entered only once a year, on the great day of atonement, with the blood of the slain victim (typical of the blood of the Son of God shed for the sins of the world), and sprinkled it upon the altar. This was the Shekinah, the visible pavilion of Jehovah.
“基督自己乃是圣殿的主。当祂离开圣殿时，殿的荣耀也必离去——那荣耀曾显现在至圣所中施恩座之上；大祭司每年仅在一次的大赎罪日，带着所杀祭牲的血进入那里（此乃预表上帝之子为世人的罪所流的血），并将这血洒在坛上。这就是舍吉拿，耶和华可见的居所。 ”
“It was this glory that was revealed to Isaiah, when he says, ‘In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple’ [Isaiah 6:1–8 quoted].” The Seventh-day Adventist Bible Commentary, volume 4, 1139.
“以赛亚所见而显明的，正是这荣耀；他说：‘当乌西雅王崩的那年，我见主坐在高高的宝座上；他的衣裳垂下，遮满圣殿’［引用以赛亚书6:1–8］。”《基督复临安息日会圣经注释》，第4卷，1139页。
“The vision given to Isaiah represents the condition of God’s people in the last days. They are privileged to see by faith the work that is going forward in the heavenly sanctuary. ‘And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament.’ As they look by faith into the holy of holies, and see the work of Christ in the heavenly sanctuary, they perceive that they are a people of unclean lips,—a people whose lips have often spoken vanity, and whose talents have not been sanctified and employed to the glory of God. Well may they despair as they contrast their own weakness and unworthiness with the purity and loveliness of the glorious character of Christ. But if they, like Isaiah, will receive the impression the Lord designs shall be made upon the heart, if they will humble their souls before God, there is hope for them. The bow of promise is above the throne, and the work done for Isaiah will be performed in them. God will respond to the petitions coming from the contrite heart.
“赐给以赛亚的异象，表明了上帝子民在末后的景况。他们蒙有特权，得以凭着信心看见那在天上圣所中正在进行的工作。‘当时，上帝天上的殿开了，在他殿中现出他的约柜。’当他们凭信心注视至圣所，并看见基督在天上圣所中的工作时，他们便觉察自己是嘴唇不洁的民——其嘴唇常说虚妄之言，其才干也未曾分别为圣并用以荣耀上帝。他们将自己本身的软弱与不配，同基督荣耀品格的纯洁与可爱相对照，实在有理由灰心绝望。然而，若他们像以赛亚一样，领受主所要加于人心的感动，若他们在上帝面前自卑己心，他们便仍有指望。应许的虹在宝座之上，为以赛亚所成就的工作，也必成就在他们里面。上帝必应允那从痛悔之心所发出的祈求。”
“The object of this great and solemn work of God is to gather together the sheaves for the heavenly garner; for the earth is to be filled with the glory of the Lord. Then let none be dismayed as they see the prevailing wickedness and hear the language coming from unclean lips. When the powers of darkness set themselves in array against the people of God; when Satan shall muster his forces for the last great conflict, and his power seems to be great and almost overwhelming, the clear view of the divine glory, the throne high and lifted up, arched with the bow of promise, will give comfort, assurance, and peace.” Review and Herald, December 22, 1896.
“上帝这伟大而庄严之工的目的，乃是要把禾捆收聚入天上的仓里；因为遍地都要充满耶和华的荣耀。这样，当人看见猖獗的邪恶，并听见从污秽嘴唇中发出的言语时，就不要丧胆。当天上黑暗的权势列阵攻击上帝的子民；当撒但为那最后的大争战调集其军旅，而它的势力似乎强大得几乎令人无法抵御之时，那对神圣荣耀的清晰异象，那高高被举起、并有应许之虹环绕其上的宝座，必带来安慰、确据与平安。”《Review and Herald》，1896年12月22日。
“Upon the banks of the river Chebar, Ezekiel beheld a whirlwind seeming to come from the north, ‘a great cloud, and a fire infolding itself, and a brightness was about it, and out of the midst thereof as the color of amber.’ A number of wheels, intersecting one another, were moved by four living beings. High above all these ‘was the likeness of a throne, as the appearance of a sapphire stone: and upon the likeness of the throne was the likeness as the appearance of a man above upon it.’ ‘And there appeared in the cherubims the form of a man’s hand under their wings.’ Ezekiel 1:4, 26; 10:8. The wheels were so complicated in arrangement that at first sight they appeared to be in confusion; but they moved in perfect harmony. Heavenly beings, sustained and guided by the hand beneath the wings of the cherubim, were impelling these wheels; above them, upon the sapphire throne, was the Eternal One; and round about the throne a rainbow, the emblem of divine mercy.
在迦巴鲁河边，以西结看见一阵旋风，似乎从北方而来，“随着有一朵包括着闪烁火的大云，周围有光辉；从其中的火内发出好像光耀的精金。”许多轮子彼此交错，由四个活物带动。在这一切之上，“有宝座的形像，仿佛蓝宝石；在宝座形像以上，有仿佛人的形状。”又“在基路伯翅膀之下，显出有人手的样式。”以西结书1:4, 26；10:8。那些轮子的构造极其复杂，初看似乎杂乱无章；然而它们的运行却完全和谐。天上的众生，在基路伯翅膀以下那只手的扶持与引导之下，推动这些轮子；在它们之上，在那蓝宝石的宝座之上，乃有那位永恒者；而宝座四围有虹，为神圣慈怜的象征。
“As the wheel like complications were under the guidance of the hand beneath the wings of the cherubim, so the complicated play of human events is under divine control. Amidst the strife and tumult of nations, He that sitteth above the cherubim still guides the affairs of the earth.
“正如那些如轮般错综复杂之事，乃在基路伯翅膀以下那只手的引导之下；照样，人间诸般纷繁复杂之事的演变，也在神圣的掌管之中。列国虽处于纷争与骚乱之间，那坐在基路伯之上的，仍在引导地上的事务。
“The history of nations that one after another have occupied their allotted time and place, unconsciously witnessing to the truth of which they themselves knew not the meaning, speaks to us. To every nation and to every individual of today God has assigned a place in His great plan. Today men and nations are being measured by the plummet in the hand of Him who makes no mistake. All are by their own choice deciding their destiny, and God is overruling all for the accomplishment of His purposes.
“历代列国相继占据其所分定的时间与地位，而在不知不觉中为那连他们自己也不明其义的真理作见证；它们的历史正向我们发言。对今日每一个国家和每一个人，上帝都已在祂伟大的计划中指派了一个位置。今日，世人与列国正由那位绝无差错者手中的准绳衡量。人人都在凭着自己的选择决定自己的命运，而上帝却统管这一切，以成就祂的旨意。”
“The history which the great I AM has marked out in His word, uniting link after link in the prophetic chain, from eternity in the past to eternity in the future, tells us where we are today in the procession of the ages, and what may be expected in the time to come. All that prophecy has foretold as coming to pass, until the present time, has been traced on the pages of history, and we may be assured that all which is yet to come will be fulfilled in its order.” Education, 178.
“那位伟大的自有永有者在祂圣言中所标明的历史，将预言链条中的一环连于一环，从过去的永恒直到未来的永恒，告诉我们今日在历代进程中所处的位置，以及将来时期所可期待之事。凡预言所预告必要成就、直到现今的一切，都已在历史的篇页上留下了轨迹；因此，我们可以确知，那一切尚未来到的事，也都必按其次序应验。”《教育论》，178页。