Ezekiel is a priest during the period of the sealing of the one hundred and forty-four thousand. In chapter one Ezekiel is taken into the sanctuary.
以西结是在十四万四千人受印期间的一位祭司。在第一章中，以西结被带入圣所。
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.
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。正是本月初五日，就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；耶和华的手在那里临到他身上。
And I looked, and, behold, a whirlwind came out of the north, a great cloud, and a fire infolding itself, and a brightness was about it, and out of the midst thereof as the colour of amber, out of the midst of the fire. Also out of the midst thereof came the likeness of four living creatures. And this was their appearance; they had the likeness of a man. And every one had four faces, and every one had four wings. And their feet were straight feet; and the sole of their feet was like the sole of a calf's foot: and they sparkled like the colour of burnished brass. And they had the hands of a man under their wings on their four sides; and they four had their faces and their wings. Their wings were joined one to another; they turned not when they went; they went every one straight forward. As for the likeness of their faces, they four had the face of a man, and the face of a lion, on the right side: and they four had the face of an ox on the left side; they four also had the face of an eagle. Thus were their faces: and their wings were stretched upward; two wings of every one were joined one to another, and two covered their bodies.
我观看，见有狂风从北方刮来，随着有一朵大云，并有旋转闪烁的火，周围有光辉；从其中，就是从火的中心，显出仿佛光耀的精金之色。又从其中显出四个活物的形像。它们的形状是这样：有人的样式。各有四个脸面，各有四个翅膀。它们的腿是直的，脚掌好像牛犊之蹄，都灿烂如磨光的铜。它们四面的翅膀以下有人的手；这四个活物都有脸面和翅膀。它们的翅膀彼此相接，行走并不转身，俱各直往前行。至于它们脸面的形像，四个活物右面都有人的脸和狮子的脸，左面都有牛的脸，四个活物也都有鹰的脸。它们的脸面就是如此；它们的翅膀向上展开，各有两个彼此相接，另有两个遮体。
And they went every one straight forward: whither the spirit was to go, they went; and they turned not when they went. As for the likeness of the living creatures, their appearance was like burning coals of fire, and like the appearance of lamps: it went up and down among the living creatures; and the fire was bright, and out of the fire went forth lightning. And the living creatures ran and returned as the appearance of a flash of lightning. Now as I beheld the living creatures, behold one wheel upon the earth by the living creatures, with his four faces. The appearance of the wheels and their work was like unto the colour of a beryl: and they four had one likeness: and their appearance and their work was as it were a wheel in the middle of a wheel. When they went, they went upon their four sides: and they turned not when they went. As for their rings, they were so high that they were dreadful; and their rings were full of eyes round about them four. And when the living creatures went, the wheels went by them: and when the living creatures were lifted up from the earth, the wheels were lifted up. Whithersoever the spirit was to go, they went, thither was their spirit to go; and the wheels were lifted up over against them: for the spirit of the living creature was in the wheels.
它们各直往前行；灵往哪里去，它们就往那里去；行走的时候并不转身。至于活物的形状，它们的样子好像烧着的火炭，又像火把的样子；火在活物中间上去下来；这火有光辉，从火中发出闪电。活物往来奔走，好像电光一闪。 我观看活物的时候，看哪，地上在活物旁边有一个轮子，对着活物的四个脸。轮子和其结构的样子，好像水苍玉的颜色；四个轮子都是一个样式；它们的样子和结构，仿佛轮中套轮。轮行走的时候，向四方都能直行，行走的时候并不转身。至于轮辋，高而可畏；四个轮辋周围满了眼睛。活物行走，轮也在旁边行走；活物从地上升起，轮也都升起。灵往哪里去，它们就往那里去；那里的灵要去，轮也在活物以上升起；因为活物的灵在轮中。
When those went, these went; and when those stood, these stood; and when those were lifted up from the earth, the wheels were lifted up over against them: for the spirit of the living creature was in the wheels. And the likeness of the firmament upon the heads of the living creature was as the colour of the terrible crystal, stretched forth over their heads above. And under the firmament were their wings straight, the one toward the other: every one had two, which covered on this side, and every one had two, which covered on that side, their bodies. And when they went, I heard the noise of their wings, like the noise of great waters, as the voice of the Almighty, the voice of speech, as the noise of an host: when they stood, they let down their wings. And there was a voice from the firmament that was over their heads, when they stood, and had let down their wings. And above the firmament that was over their heads 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 I saw as the colour of amber, as the appearance of fire round about within it, from the appearance of his loins even upward, and from the appearance of his loins even downward, I saw as it were the appearance of fire, and it had brightness round about. As the appearance of the bow that is in the cloud in the day of rain, so was the appearance of the brightness round about. This was the appearance of the likeness of the glory of the Lord. And when I saw it, I fell upon my face, and I heard a voice of one that spake. Ezekiel 1:1–28.
那些行走，这些也行走；那些站住，这些也站住；那些从地上升起，轮也在旁边随之升起；因为活物的灵在轮中。活物头以上穹苍的形像，看着好像可畏的水晶，铺张在它们的头以上。穹苍以下，它们的翅膀直张，彼此相对；各有两个翅膀遮体，这边各有两个，那边各有两个，遮盖自己的身体。它们行走的时候，我听见翅膀的响声，如大水的声音，如全能者的声音，如喧哗的声音，又如军队轰鸣的声音；它们站住的时候，便垂下翅膀。在它们头以上的穹苍之上有声音；它们站住的时候，便垂下翅膀。在它们头以上的穹苍之上，有宝座的形像，看来好像蓝宝石；在宝座的形像以上，有一位显出来仿佛人的样式。我见从他腰以上有仿佛光耀的精金，周围有火的形状；又见从他腰以下有仿佛火的形状，周围也有光辉。下雨的日子，云中虹的形状怎样，周围光辉的形状也是怎样。这就是耶和华荣耀形像的样式。我一看见，就俯伏在地，又听见一位说话者的声音。以西结书 1:1–28。
“Ezekiel, the mourning exile prophet, in the land of the Chaldeans, was given a vision teaching the same lesson of faith in the mighty God of Israel. As he was upon the banks of the river Chebar, a whirlwind seemed 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 of strange appearance, intersecting one another, were moved by four living creatures. 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.’ ‘As for the likeness of the living creatures, their appearance was like burning coals of fire, and like the appearance of lamps: it went up and down among the living creatures; and the fire was bright, and out of the fire went forth lightning.’ ‘And there appeared in the cherubims the form of a man’s hand under their wings.’
“哀悼中的被掳先知以西结，在迦勒底人之地，蒙赐异象，教导他同样信靠以色列大能之上帝的功课。当他在迦巴鲁河边时，似乎有狂风从北方刮来，‘有一朵包括闪烁火的大云，周围有光辉；从其中的中央发出好像光耀的精金。’又有若干形状奇异、彼此交错的轮子，被四个活物推动。在这一切之上，高高显出‘有宝座的形像，仿佛蓝宝石的样子；在宝座形像以上，有仿佛人的形状。’‘至于活物的形像，他们的形状如同烧着火炭，又如火把的形状；火在活物中间上去下来；这火有光辉，从火中发出闪电。’‘在基路伯翅膀之下，显出有人手的样式。’”
“There were wheels within wheels in an arrangement so complicated that at first sight they appeared to Ezekiel to be all in confusion. But when they moved, it was with beautiful exactness and in perfect harmony. Heavenly beings were impelling these wheels, and, above all, upon the glorious sapphire throne, was the Eternal One; while round about the throne was the encircling rainbow, emblem of grace and love. Overpowered by the terrible glory of the scene, Ezekiel fell upon his face, when a voice bade him arise and hear the word of the Lord. Then there was given him a message of warning for Israel.” Testimonies, 751.
“那些轮中套轮，排列极其复杂，以致乍看之下，在以西结看来似乎全然纷乱。然而当它们运行时，却具有优美的精确，并且完全和谐。天上的生灵推动着这些轮；而在一切之上，那荣耀的蓝宝石宝座之上，坐着那位永恒者；宝座周围环绕着彩虹，乃是恩典与慈爱的表征。以西结被这景象可畏的荣耀所震慑，就俯伏于地，这时有声音吩咐他起来，听耶和华的话。随后，有一则警告以色列的信息赐给了他。”《Testimonies》，751。
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. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. And the posts of the door moved at the voice of him that cried, and the house was filled with smoke. Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts. Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged. Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. Isaiah 6:1–8.
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。其上有撒拉弗侍立；各有六个翅膀：用两个翅膀遮脸，两个翅膀遮脚，两个翅膀飞翔。彼此呼喊说：圣哉，圣哉，圣哉，万军之耶和华；他的荣光充满全地。因呼喊者的声音，门槛的根基震动，殿充满了烟云。那时我说：祸哉！我灭亡了！因为我是嘴唇不洁的人，又住在嘴唇不洁的民中；又因我眼见大君王万军之耶和华。有一撒拉弗飞到我跟前，手里拿着红炭，是用火剪从坛上取下来的；将炭沾我的口，说：看哪，这炭沾了你的嘴；你的罪孽便除掉，你的罪恶就赦免了。我又听见主的声音说：我可以差遣谁呢？谁肯为我们去呢？我说：我在这里，请差遣我。以赛亚书 6:1–8。
“This vision was given to Ezekiel at a time when his mind was filled with gloomy forebodings. He saw the land of his fathers lying desolate. The city that was once full of people was no longer inhabited. The voice of mirth and the song of praise were no more heard within her walls. The prophet himself was a stranger in a strange land, where boundless ambition and savage cruelty reigned supreme. That which he saw and heard of human tyranny and wrong distressed his soul, and he mourned bitterly day and night. But the wonderful symbols presented before him beside the river Chebar revealed an overruling power mightier than that of earthly rulers. Above the proud and cruel monarchs of Assyria and Babylon the God of mercy and truth was enthroned.
“这异象赐给以西结的时候，他心中充满了阴郁的预感。他看见他列祖之地荒凉废弃。那素来人民充盈的城邑，如今已无人居住。欢乐之声与赞美之歌，在她的城墙之内不再听见。先知自己也是寄居异邦的客旅；在那里，无边的野心和残暴的凶虐居于至高之位。他所看见、所听见的人间暴政与不义，使他的心灵忧伤；他昼夜痛苦哀哭。然而，在迦巴鲁河边陈列于他面前的奇妙表号，显明了一种统御万有的权能，比地上的君王更为强大。在亚述和巴比伦那些骄傲残暴的君王之上，施怜悯与真理的上帝坐在宝座上。”
“The wheellike complications that appeared to the prophet to be involved in such confusion were under the guidance of an infinite hand. The Spirit of God, revealed to him as moving and directing these wheels, brought harmony out of confusion; so the whole world was under His control. Myriads of glorified beings were ready at His word to overrule the power and policy of evil men, and bring good to His faithful ones.
“那些在先知看来仿佛卷入如此混乱之中的、如轮一般错综复杂之事，乃是在一只无限之手的引导之下。向他显明为运行并指挥这些轮子的上帝之灵，使混乱化为和谐；照样，全世界也都在祂的掌管之中。无数得了荣耀的众生，随时听候祂一声命令，便能制伏恶人的权势与诡计，并使祂忠心的人得着益处。 ”
“In like manner, when God was about to open to the beloved John the history of the church for future ages, He gave him an assurance of the Saviour’s interest and care for His people by revealing to him ‘One like unto the Son of man,’ walking among the candlesticks, which symbolized the seven churches. While John was shown the last great struggles of the church with earthly powers, he was also permitted to behold the final victory and deliverance of the faithful. He saw the church brought into deadly conflict with the beast and his image, and the worship of that beast enforced on pain of death. But looking beyond the smoke and din of the battle, he beheld a company upon Mount Zion with the Lamb, having, instead of the mark of the beast, the ‘Father’s name written in their foreheads.’ And again he saw ‘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 singing the song of Moses and the Lamb.
“照样，当上帝将要向蒙爱的约翰启示教会在未来世代的历史时，祂借着向他显明‘一位好像人子’、行走在象征七个教会的灯台中间，向他保证救主对祂子民的关怀与眷顾。约翰在得见教会与地上权势之间最后重大争战的同时，也蒙准得见忠心之人最终的胜利与拯救。他看见教会被带入与兽及其像致命的冲突之中，并且对那兽的敬拜在死刑威胁之下被强制推行。然而，他越过战争的烟雾与喧嚣，望见有一群人与羔羊同站在锡安山上；他们并非带着兽的印记，乃是有‘他父的名写在额上’。他又看见‘那些胜了兽和兽的像，并它名字数目的人，都站在玻璃海上，拿着上帝的琴’，并且歌唱摩西和羔羊的歌。”
“These lessons are for our benefit. We need to stay our faith upon God, for there is just before us a time that will try men’s souls. Christ, upon the Mount of Olives, rehearsed the fearful judgments that were to precede His second coming: ‘Ye shall hear of wars and rumors of wars.’ ‘Nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places. All these are the beginning of sorrows.’ While these prophecies received a partial fulfillment at the destruction of Jerusalem, they have a more direct application to the last days.
“这些教训是为我们的益处而赐下的。我们必须把自己的信心坚定地安置在上帝身上，因为就在我们前面有一段时期，要试验人的心灵。基督在橄榄山上，重述了那将在祂第二次降临之前发生的可怕审判：‘你们也要听见打仗和打仗的风声。’‘民要攻打民，国要攻打国；多处必有饥荒、瘟疫、地震。这都是灾难的起头。’这些预言虽然在耶路撒冷毁灭时曾有部分的应验，却更直接地适用于末后的日子。”
“We are standing on the threshold of great and solemn events. Prophecy is fast fulfilling. The Lord is at the door. There is soon to open before us a period of overwhelming interest to all living. The controversies of the past are to be revived; new controversies will arise. The scenes to be enacted in our world are not yet even dreamed of. Satan is at work through human agencies. Those who are making an effort to change the Constitution and secure a law enforcing Sunday observance little realize what will be the result. A crisis is just upon us.
“我们正站在重大而严肃之事件的门槛上。预言正在迅速应验。主已在门前。不久之后，将有一段使一切活着的人都深感切身利害的时期展现在我们面前。过去的争论必要重现；新的争论也将兴起。我们这世界将要上演的景象，人们至今连梦想都未曾想到。撒但正借着人为的媒介进行活动。那些力图修改宪法、并谋求制定强制遵守星期日之法律的人，几乎没有认识到其结果将会如何。一场危机正迫近我们。 ”
“But God’s servants are not to trust to themselves in this great emergency. 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. The world is not without a ruler. The program of coming events is in the hands of the Lord. The Majesty of heaven has the destiny of nations, as well as the concerns of His church, in His own charge.
“然而，在这重大危急之际，上帝的仆人不可倚靠自己。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密切地相连，也看见上帝对于那些忠于祂之人的眷顾是何等深切。这个世界并非没有统治者。将来之事的安排掌握在主的手中。天上的至尊亲自掌管列国的命运，以及祂教会的事务。”
“We permit ourselves to feel altogether too much care, trouble, and perplexity in the Lord’s work. Finite men are not left to carry the burden of responsibility. We need to trust in God, believe in Him, and go forward. The tireless vigilance of the heavenly messengers, and their unceasing employment in their ministry in connection with the beings of earth, show us how God’s hand is guiding the wheel within a wheel. The divine Instructor is saying to every actor in His work, as He said to Cyrus of old: ‘I girded thee, though thou hast not known Me.’
“我们容许自己在主的工作中感受到过多的挂虑、烦扰与困惑。有限的人并不是被留下来独自承担责任的重担。我们需要信靠上帝，相信祂，并继续前行。天上使者不知疲倦的警醒，以及他们在与地上众生相关的服役中不停息的工作，向我们显明，上帝的手正在引导轮中套轮。神圣的导师正对祂工作中的每一个参与者说，正如祂从前对古列所说：‘我曾束你的腰，你虽不认识我。’”
“In Ezekiel’s vision God had His hand beneath the wings of the cherubim. This is to teach His servants that it is divine power that gives them success. He will work with them if they will put away iniquity and become pure in heart and life.
“在以西结的异象中，上帝的手在基路伯的翅膀以下。这是要教导祂的仆人：使他们得以成功的，乃是神圣的能力。祂必与他们同工，只要他们除去罪孽，在心灵和生活上成为纯洁。”
“The bright light going among the living creatures with the swiftness of lightning represents the speed with which this work will finally go forward to completion. He who slumbers not, who is continually at work for the accomplishment of His designs, can carry forward His great work harmoniously. That which appears to finite minds entangled and complicated, the Lord’s hand can keep in perfect order. He can devise ways and means to thwart the purposes of wicked men, and He will bring to confusion the counsels of them that plot mischief against His people.
“那在活物中间往来、明亮如电光的亮光，表明这项工作最终推进至完成时所具有的迅捷。那不打盹、并不断为成就自己旨意而作工的主，能够和谐地推进祂的大工。凡在有限之人看来纷乱复杂的事，主的手都能使其保持完全的秩序。祂能设谋定策，挫败恶人的图谋，并且必使那些谋害祂子民之人的计策归于混乱。”
“Brethren, it is no time now for mourning and despair, no time to yield to doubt and unbelief. Christ is not now a Saviour in Joseph’s new tomb, closed with a great stone and sealed with the Roman seal; we have a risen Saviour. He is the King, the Lord of hosts; He sitteth between the cherubim; and amid the strife and tumult of nations He guards His people still. He who ruleth in the heavens is our Saviour. He measures every trial. He watches the furnace fire that must test every soul. When the strongholds of kings shall be overthrown, when the arrows of God’s wrath shall strike through the hearts of His enemies, His people will be safe in His hands.” Testimonies, volume 5, 752–754.
“弟兄们，如今绝不是哀伤绝望的时候，也不是向疑惑与不信屈服的时候。基督如今并不是一位躺在约瑟新坟里、被一块大石封住并盖上罗马印封的救主；我们有一位复活的救主。祂是王，是万军之耶和华；祂坐在二基路伯中间；在列国的纷争与喧嚣之中，祂仍看顾祂的子民。那在诸天之上掌权的，就是我们的救主。祂衡量每一种试炼。祂看守那必须试验每一个人的炉火。当君王的保障必被倾覆、当上帝忿怒的箭射透祂仇敌的心时，祂的子民必在祂手中安然无恙。” 《证言》卷五，752–754。
Ezekiel represents the candidates to be among the one hundred and forty-four thousand, and line upon line his experience in the sanctuary aligns with Isaiah’s and John’s experience within the sanctuary. We are now in the temple test, the second of the three tests that seals the one hundred and forty-four thousand. That period is the purification accomplished by the Messenger of the Covenant in fulfillment of Malachi three. The purification process of three tests, is Malachi’s fiery “furnace” “that must test every soul.” When the third angel arrived on October 22, 1844 the Messenger of the Covenant suddenly came to His temple and led the wise virgins of that history into the Most Holy Place, in order to seal His faithful, but the virgins of that history rebelled, and by 1856 the Philadelphian Millerite movement had changed unto the Laodicean Millerite movement and in 1863 became the Laodicean Seventh-day Adventist church.
以西结预表那些有资格列入十四万四千人之中的候选者；逐行考察之下，他在圣所中的经历与以赛亚和约翰在圣所中的经历彼此吻合。我们现今正处于圣殿的试验之中，这是印封十四万四千人的三重试验中的第二重。那一时期乃是立约之使者为应验玛拉基书第三章而施行的洁净。这由三重试验构成的洁净过程，就是玛拉基所说火热的“炉”，乃是“必须试验每一个人心灵”的炉。当第三位天使于1844年10月22日来到时，立约之使者忽然进入祂的殿，带领那段历史中的聪明童女进入至圣所，为要印封祂忠心的人；然而，那段历史中的童女竟背道叛逆，至1856年，非拉铁非的米勒派运动已变为老底嘉的米勒派运动，并于1863年成为老底嘉的基督复临安息日会。
The third angel who arrived suddenly on October 22, 1844 withdrew his presence in 1863, and then returned on September 11, 2001. Twenty-five years later the temple test that was typified by October 22, 1844 is now being repeated. Twenty-five is symbolically a prophetic tithe of two hundred and fifty, and two hundred and fifty is a symbol of the history represented in verses eleven to fifteen of Daniel eleven. Two hundred and fifty, and twenty-five is a wheel within the sanctuary vision of Ezekiel. Twenty-five is a symbol of the separation of the wise and the wicked in fulfillment of the three-step testing process that is represented in the work of purification that is accomplished by the Messenger of the Covenant.
那位于1844年10月22日忽然来到的第三位天使，于1863年撤去了他的同在，然后于2001年9月11日再度归来。二十五年之后，那由1844年10月22日所预表之圣殿试验，如今正在重演。二十五在象征上乃是二百五十的先知性什一；而二百五十乃是但以理书第十一章第十一至十五节所代表之历史的象征。二百五十，以及二十五，乃是以西结圣所异象中的轮。二十五乃是智慧人与恶人分离的象征，应验那由立约之使者所成就、并借洁净之工作所表明的三步试验过程。
Matthew twenty-five contains three parables, and each parable identifies the separation of the wise and wicked in the sealing time of the one hundred and forty-four thousand. The hope of God’s people represented in the chapter is that they might be a wise virgin in possession of the oil of the message of the midnight cry. Their hope is that they are judged a faithful servant in their stewardship of employing the special talents that were given them to manage in their personal probationary period. Their hope is that they are judged as a sheep of God’s pasture, seated upon His right side, and not a goat on his left. Twenty-five is a symbol of the separation of the wise and wicked in the sealing time of the one hundred and forty-four thousand. Twenty-five is one of Ezekiel’s wheels.
《马太福音》二十五章包含三个比喻，而每一个比喻都指出，在十四万四千人受印的时期，智慧人与恶人之间的分别。本章所表明之上帝子民的盼望，乃是他们得以成为一个智慧的童女，持有午夜呼声信息之油。他们的盼望，乃是在他们个人恩 probation 期间，因忠心管理并运用所赐给他们照管的特殊才干，而被判定为忠心的仆人。他们的盼望，乃是被判定为上帝草场上的绵羊，坐在祂的右边，而不是在祂左边的山羊。二十五乃是一个象征，表明在十四万四千人受印的时期，智慧人与恶人之间的分别。二十五是以西结轮子之一。
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.
我们被掳后第二十五年，岁首，正月初十，在城被攻破后第十四年，就在那日，耶和华的手临到我身上，祂带我到那里。以西结书40:1。
The twenty-fifth year of captivity is represented by October 22, which is represented by the closing of a dispensational door. On October 22, 1844 a door was opened and a door was closed as two classes were separated.
被掳的第二十五年以十月二十二日为表征，而十月二十二日又以一个时代之门的关闭为表征。1844年10月22日，一扇门被打开，一扇门被关闭，与此同时，两等人被分别出来。
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. Revelation 3:7, 8.
你要写信给非拉铁非教会的使者，说：那圣洁、真实、拿着大卫的钥匙、开了就没有人能关、关了就没有人能开的，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，也曾遵守我的道，没有弃绝我的名。启示录 3:7, 8.
Christ tells the angel of Philadelphia that He knows their work, that He has set before the church of Philadelphia, an open door. That door is opened by “the key of David,” the key that is placed upon Eliakim.
基督告诉非拉铁非的使者，祂知道他们的行为；祂在非拉铁非教会面前敞开了一扇门。这门是借着“大卫的钥匙”而开启的，就是那放在以利亚敬肩头上的钥匙。
And it shall come to pass in that day, that I will call my servant Eliakim the son of Hilkiah: And I will clothe him with thy robe, and strengthen him with thy girdle, and I will commit thy government into his hand: and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah. And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:20–22.
到那日，我必召我仆人希勒家之子以利亚敬来；我必给他穿上你的外袍，以你的腰带坚固他，将你的政权交在他手中；他必作耶路撒冷居民和犹大家的父。我要将大卫家的钥匙放在他肩头上；他开，无人能关；他关，无人能开。以赛亚书 22:20–22。
The day that Eliakim is called, he is separated from wicked Shebna.
以利亚敬蒙召的那日，他便从恶人舍伯那中被分别出来。
Thus saith the Lord God of hosts, Go, get thee unto this treasurer, even unto Shebna, which is over the house, and say, What hast thou here? and whom hast thou here, that thou hast hewed thee out a sepulchre here, as he that heweth him out a sepulchre on high, and that graveth an habitation for himself in a rock? Behold, the Lord will carry thee away with a mighty captivity, and will surely cover thee. He will surely violently turn and toss thee like a ball into a large country: there shalt thou die, and there the chariots of thy glory shall be the shame of thy lord’s house. Isaiah 22:15–18.
万军之耶和华主如此说：你去见这掌库的，就是家宰舍伯那，对他说：你在这里有什么呢？你在这里有谁呢？竟在这里为自己凿坟墓，就是在高处为自己凿坟墓，在磐石中为自己刻出居所？看哪，耶和华必将你猛力抛去，必将你紧紧裹住。他必将你猛烈地翻转，像球一样抛在宽阔之地；你必死在那里，你荣耀的车辆也必在那里，成为你主人家中的羞辱。以赛亚书 22:15–18。
The separation of the wise and foolish virgins that fulfilled the illustration of Shebna and Eliakim was fulfilled on October 22, 1844, and also in the twenty-fifth year of captivity of Jehoiachin which was October 22, 573 BC. In Ezekiel chapter eight the wicked within Adventism, represented by Jerusalem, are represented by twenty-five men bowing to the sun. The destruction of Jerusalem represents the Sunday law, which is also the waymark which ends the sealing time of the one hundred and forty-four thousand. That sealing time began on September 11, 2001, and Jesus is both the Alpha and Omega, so September 11, 2001 as the beginning of the sealing illustrates the end, at the Sunday law.
应验了示伯那与以利亚敬之比喻的聪明童女与愚拙童女之分别，成就在1844年10月22日，也成就在约雅斤被掳第二十五年，即公元前573年10月22日。在以西结书第八章中，复临信仰之内的恶人由耶路撒冷所预表，又由二十五个向太阳下拜的人所代表。耶路撒冷的毁灭预表主日法，这也正是结束十四万四千人受印时期的路标。那受印时期开始于2001年9月11日，而耶稣既是阿拉法，也是俄梅戛，因此，2001年9月11日作为受印之开始，说明了其终局，即在主日法之时。
September 11, 2001 was typified by the Minneapolis meetings of 1888, for Sister White identifies that when the great buildings of New York came down at 9/11, Revelation 18:1–3 was fulfilled. At that time, as in 1888 she identified the angel of Revelation eighteen descended to lighten the earth with His glory. The rebellion of 1888 she aligned with the rebellion of Korah, Dathan and Abiram, who also had two hundred and fifty men of renown join in their apostasy. Two hundred and fifty rebels in the rebellion of Korah and his cohorts in the beginning history of ancient Israel typified the twenty-five men who were bowing to the sun at the ending of ancient Israel.
2001年9月11日，乃由1888年明尼阿波利斯会议所预表；因为怀爱伦姊妹指出，当纽约的高楼于“9·11”倾倒之时，启示录18:1–3便得了应验。那时，正如在1888年一样，她指出启示录第十八章的那位天使降下，使全地因祂的荣耀发光。她将1888年的背叛与可拉、大坍、亚比兰的背叛并列；他们的离道反教中，也有二百五十位有名望的人加入其中。古以色列早期历史中，可拉及其同党的二百五十个叛徒，预表了古以色列末期那二十五个向日头下拜的人。
Twenty-five leaders of Laodicean Adventism bowing at the Sunday law and two hundred and fifty at 9/11 sets forth the sealing time with the symbolism of twenty-five, (the symbol of the separation of the wise and wicked) to mark the beginning and ending of the sealing time. Whether it’s the two hundred and fifty rebels in the time of Moses, or the twenty-five men in Ezekiel chapter eight, or of Matthew chapter twenty-five’s three witnesses of the separation, or the twenty-fifth year of the captivity in Ezekiel forty; all the manifestations of the symbol of twenty-five, align with the three two hundred- and fifty-year periods that reached their conclusion in 207 BC, 313 and 2026 respectively.
老底嘉复临主义的二十五位领袖在星期日法令前下拜，而在“9/11”之时则有二百五十位，这藉着二十五这一象征（即智慧人与恶人分离之象征）显明了盖印时期，并用以标示盖印时期的开始与结束。无论是摩西时代的那二百五十个悖逆者，还是以西结书第八章中的那二十五个人，或是马太福音第二十五章中关于分别的三重见证，或是以西结书第四十章中被掳后的第二十五年；凡二十五这一象征的一切显现，都与三个以二百五十年为期、并分别于公元前207年、313年和2026年告终的时期彼此吻合。
Twenty-five is an axle, so to speak, of twenty-five that brings all the lines of twenty-five into perfection. It becomes one of the prophetic keys of the kingdom given to Peter to bring clarity into the hidden history of verse forty. It has been repeatedly established on more than three witnesses that verses ten to fifteen of Daniel eleven represent a line that covers the history from 1989 unto the Sunday law, which is the hidden history of verse forty. The lion of the tribe of Judah is now unsealing the wheels of Ezekiel as He opens the hidden history that will finalize the message of the Midnight Cry of the latter days.
可以说，二十五乃是一个二十五的轴心，使二十五的一切线索都臻于完全。它成为赐给彼得之国度钥匙中的一把先知性钥匙，为要将明晰带入第四十节的隐藏历史之中。借着超过三个见证，已一再确立：但以理书第十一章第十至十五节，代表一条涵盖自1989年直到星期日法令之历史的线，而这正是第四十节的隐藏历史。犹大支派的狮子如今正在开启以西结的轮子之封印；当祂开启这段隐藏历史时，便要完成末后日子午夜呼声的信息。
In the following articles we will continue to identify Ezekiel’s wheels that represent the complex interplay of men in the latter days. Ezekiel chapter one at the beginning of this article and the accompanying passage from Testimonies volume five set forth will be our continued point of reference as we proceed in the articles. When the wheels are set forth in their proper place, and with their proper intersections with the other wheels of prophetic history we will demonstrate that the three hundred and ninety-one years and fifteen days that empowered the first angel on August 11, 1840 is also represented by Ezekiel as three hundred and ninety years, connected with the one and a half years of the siege of Jerusalem; and that the arrival of this prophetic light identifies the lifting up of the ensign of the one hundred and forty-four thousand.
在以下诸篇文章中，我们将继续辨明以西结的轮子；这些轮子象征末后日子里人与人之间复杂的相互作用。本文开头所列《以西结书》第一章，以及所附《教会证言》第五卷的经文段落，将在我们继续这些文章时，持续作为我们的参照依据。当这些轮子被置于其适当的位置，并与预言历史中其他轮子形成其应有的交错联系时，我们将证明：那于1840年8月11日赋予第一位天使能力的三百九十一年零十五天，在以西结书中也被表征为三百九十年，并与耶路撒冷被围困的一年半相连；而这预言之光的来到，乃是对十四万四千人之旌旗被举起的指明。
July 27, 1299 unto 1337 represents thirty-eight years at the beginning of the one hundred and fifty years (five months) of Revelation nine, verse ten. That one hundred and fifty years connects with the three hundred and ninety-one years and fifteen days of verse fifteen. Thus, the beginning of the two periods, make up one line of prophecy which concluded in the fulfillment of the 1838 and 1840 prediction of Josiah Litch and marked the rising up and empowerment of the Millerite movement. That history at the beginning of Adventism, marks the rising up of the one hundred and forty-four thousand as an ensign in advance of the Sunday law. Thus, Ezekiel’s three hundred and ninety years, and one point five years (1.5) of Jerusalem’s siege marks the end of the line of prophecy that began in 1299.
1299年7月27日至1337年，代表《启示录》第九章第十节之一百五十年（五个月）起始时的三十八年。那一百五十年与第十五节之三百九十一年零十五日相连接。因此，这两个时期的开端构成了一条预言的线索，并在约西亚·利奇于1838年和1840年所作预言的应验中告终，同时标志着米勒派运动的兴起与得着能力。那段处于复临信仰开端的历史，标志着十四万四千人在星期日法令之前作为大旗而兴起。因此，以西结的三百九十年，以及耶路撒冷被围困之一点五年（1.5），标志着那条始于1299年的预言线的终点。
It would be worthwhile to consider the passage from Testimonies, volume five in advance of the next article.
在下一篇文章之前，值得先考量《证言》第五卷中的这段文字。