The warning message in the book of Ezekiel is the ‘sign of the siege.’ When the siege began, Ezekiel’s wife died and Ezekiel was commanded not to mourn her death. Her death, accompanied with his lack of mourning her death, symbolized the siege and the approaching destruction of Jerusalem. His actions and her death represent a warning sign, typifying a future warning sign set forth by Jesus, as the “abomination of desolation.”
以西结书中的警告信息乃是“围困的兆头”。当围困开始时，以西结的妻子死了，而以西结奉命不可为她的死哀哭。她的死，以及他不为她的死哀哭，象征了围困和耶路撒冷迫近的毁灭。他的举动和她的死亡构成一个警告的记号，预表耶稣所提出的一个未来的警告记号，即“那行毁坏可憎的”。
When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand). Matthew 24:15.
所以，你们看见先知但以理所说的那行毁坏可憎的站在圣地，（读这经的人须要会意。）马太福音 24:15。
When the Roman standards were placed inside the precincts of the temple, Christians in Jerusalem were to flee the city. The two witnesses of the sign of Jerusalem’s destruction emphasize the seriousness of recognizing the ‘sign’ in advance of the siege, and inspiration further identifies that those two witnesses find their “more direct application” in the latter days. Speaking of Christ’s warning of Jerusalem’s destruction in connection with Ezekiel and John being in a temple vision, Sister White penned:
当罗马军旗被安置在圣殿院内时，耶路撒冷的基督徒就当逃离那城。关于耶路撒冷毁灭之兆的两位见证者，强调了在围城之前辨认这“兆头”的严重性；而受灵感启示的话语进一步指出，这两位见证者在末后的日子有其“更直接的应用”。论到基督关于耶路撒冷毁灭的警告，并将之与以西结和约翰处于圣殿异象中的情形联系起来时，怀爱伦姊妹写道：
“While these prophecies received a partial fulfillment at the destruction of Jerusalem, they have a more direct application to the last days.
“这些预言虽在耶路撒冷被毁时得到部分应验，但它们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.” Testimonies, volume 5, 753.
“我们正站在重大而庄严之事件的门槛上。预言正在迅速应验。主已在门前。不久，在我们面前将展开一段使一切活着的人都深感关注的时期。过去的争论将要重现；新的争论也必兴起。我们这世界将要上演的景象，人们至今甚至连梦也未曾梦见。”《证言》卷五，753。
In chapter four, Ezekiel was directed to act out a parable that was emphasizing the ‘sign of the siege.’ Ezekiel acted out a parable five times in his book which his brethren refused to see. Ezekiel spoke five times to his brethren and they refused to hear. His acted parables and messages illustrate a fivefold class of foolish virgins who refuse to receive the increase of ‘knowledge’ associated with his parables and words. Those words and parables were directly connected with the destruction of Jerusalem which has a “more direct application to the last days.”
在第四章中，以西结蒙指示要表演一个寓言，强调“围困的预兆”。以西结在他的书中五次表演寓言，他的弟兄却不肯看见。以西结也五次向他的弟兄说话，他们却不肯听从。他所表演的寓言和他的信息，说明了一等五重的愚拙童女；她们拒绝领受与他的寓言和话语相关之“知识”的增长。这些话语和寓言都直接关联于耶路撒冷的毁灭，而这毁灭“对末后的日子有更直接的应用”。
Thou also, son of man, take thee a tile, and lay it before thee, and pourtray upon it the city, even Jerusalem: And lay siege against it, and build a fort against it, and cast a mount against it; set the camp also against it, and set battering rams against it round about. Moreover take thou unto thee an iron pan, and set it for a wall of iron between thee and the city: and set thy face against it, and it shall be besieged, and thou shalt lay siege against it. This shall be a sign to the house of Israel.
“人子啊，你要取一块瓦片，摆在你面前，将那城，就是耶路撒冷，刻画在其上；又要围困这城，筑垒攻打它，堆垒土攻它，安营攻击它，四围设立撞城锤攻打它。你又要取一只铁鏊，立在你和这城之间，作为铁墙；你要面向这城，使城被围困，你也要围困它。这要作以色列家的预兆。”
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. And, behold, I will lay bands upon thee, and thou shalt not turn thee from one side to another, till thou hast ended the days of thy siege. Ezekiel 4:1–8.
你也要向左侧卧，担当以色列家的罪孽；要按你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；你要这样担当以色列家的罪孽。你满了这些日子，还要再向右侧卧，担当犹大家的罪孽四十日；我给你定规，一日顶一年。因此，你要面向耶路撒冷被围困的事，露出膀臂，向这城说预言。看哪，我必用绳索捆绑你，使你不能从这边翻到那边，直等你满了困城的日子。以西结书 4:1–8。
Sign
标记
The word “sign” is located nine times in the book of Ezekiel. In chapter four, the siege of Jerusalem is the “sign” to the house of Israel. In chapter twelve, Ezekiel is again a “sign” identifying the siege and destruction of Jerusalem.
“兆头”一词在《以西结书》中出现了九次。在第四章中，耶路撒冷被围困乃是给以色列家的“兆头”。在第十二章中，以西结再次成为一个“兆头”，指明耶路撒冷的围困与毁灭。
Son of man, thou dwellest in the midst of a rebellious house, which have eyes to see, and see not; they have ears to hear, and hear not: for they are a rebellious house. Therefore, thou son of man, prepare thee stuff for removing, and remove by day in their sight; and thou shalt remove from thy place to another place in their sight: it may be they will consider, though they be a rebellious house. Then shalt thou bring forth thy stuff by day in their sight, as stuff for removing: and thou shalt go forth at even in their sight, as they that go forth into captivity. Dig thou through the wall in their sight, and carry out thereby. In their sight shalt thou bear it upon thy shoulders, and carry it forth in the twilight: thou shalt cover thy face, that thou see not the ground: for I have set thee for a sign unto the house of Israel. Ezekiel 12:2–6.
“人子啊，你住在悖逆之家中；他们有眼可看，却看不见；有耳可听，却听不见；因为他们是悖逆之家。所以，人子啊，你要预备迁移的行装，在他们眼前于白日迁移；你要在他们眼前从你所在之处迁到别处；或者他们虽是悖逆之家，仍会留意。你要在白日于他们眼前把你的行装搬出来，如同迁移的行装；到了晚上，你要在他们眼前出去，像被掳的人出去一样。你要在他们眼前挖通墙，从那里把物件带出去。你要在他们眼前把物件扛在肩上，在黄昏时带出去；你要蒙住脸，不看地，因为我立你作以色列家的预兆。”以西结书 12:2–6。
When the rebellious house saw the acted-out parable, they knew not what it meant, so they asked Ezekiel to explain.
当那悖逆之家看见这以行动表演出来的比喻时，并不知道其意义为何，便求以西结为他们讲解。
Son of man, hath not the house of Israel, the rebellious house, said unto thee, What doest thou? Say thou unto them, Thus saith the Lord God; This burden concerneth the prince in Jerusalem, and all the house of Israel that are among them. Say, I am your sign: like as I have done, so shall it be done unto them: they shall remove and go into captivity. Ezekiel 12:9–11.
“人子啊，以色列家，就是那悖逆之家，岂不是问你说：你做什么呢？你要对他们说，主耶和华如此说：这默示是关乎耶路撒冷的君王和其中以色列全家的。你要说：我是你们的预兆；我怎样行，他们也必照样受待：他们必被迁徙，被掳而去。”以西结书 12:9–11
The siege of Jerusalem is a sign for God’s people in the latter days.
耶路撒冷被围困，乃是上帝末后日子之子民的一个预兆。
“Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12....
“古时的每一位先知，所讲说的与其说是为他们自己的时代，不如说是为我们的时代，因此，他们的预言对于我们仍然有效。‘他们遭遇这些事，都要作为鉴戒；并且写在经上，正是警戒我们这末世的人。’哥林多前书10:11。‘他们得了启示，知道他们所传讲的一切事，不是为自己，乃是为你们；那靠着从天上差来的圣灵传福音给你们的人，现在将这些事报给你们；天使也愿意详细察看这些事。’彼得前书1:12。……”
“The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.
“圣经已为这末后的世代积累并汇聚其宝藏。旧约历史中一切重大的事件和庄严的作为，都曾在这末后的日子于教会中重演，并且正在重演。”《信息选粹》卷三，338，339。
This Same Day
就在这同一天
Ezekiel in the acted parable of the ‘siege and destruction of Jerusalem’ is a sign for God’s people in the latter days.
以西结在那关于“耶路撒冷被围困与毁灭”的行动寓言中，乃是神末后子民的一个预兆。
Again in the ninth year, in the tenth month, in the tenth day of the month, the word of the Lord came unto me, saying, Son of man, write thee the name of the day, even of this same day: the king of Babylon set himself against Jerusalem this same day.
又在第九年十月初十日，耶和华的话临到我，说：人子啊，你要将这日的名记下，就是这同一日；巴比伦王正是在这同一日攻打耶路撒冷。
And utter a parable unto the rebellious house, and say unto them, Thus saith the Lord God; Set on a pot, set it on, and also pour water into it: Gather the pieces thereof into it, even every good piece, the thigh, and the shoulder; fill it with the choice bones. Take the choice of the flock, and burn also the bones under it, and make it boil well, and let them seethe the bones of it therein. Wherefore thus saith the Lord God; Woe to the bloody city, to the pot whose scum is therein, and whose scum is not gone out of it! bring it out piece by piece; let no lot fall upon it. For her blood is in the midst of her; she set it upon the top of a rock; she poured it not upon the ground, to cover it with dust; That it might cause fury to come up to take vengeance; I have set her blood upon the top of a rock, that it should not be covered.
你要向那悖逆之家设比喻，对他们说：主耶和华如此说：将锅放上，放上它，也将水倒在其中；将肉块聚在锅里，就是一切上好的肉块，腿和肩，都聚在其中；拿上好的骨头把锅装满。要取羊群中最好的，也把柴堆在锅下，使锅开滚，煮得烂熟，使其中的骨头也煮在里面。所以主耶和华如此说：有祸了，这流人血的城！这锅有锈，锈未曾除掉。要将肉块一块一块地取出来，不必为它拈阄。因为城中有流人的血；她将血倒在光滑的磐石上，不倒在地上，用尘土遮盖；为要激起忿怒，施行报应；我也将她的血倒在光滑的磐石上，使其不得遮盖。
Therefore thus saith the Lord God; Woe to the bloody city! I will even make the pile for fire great. Heap on wood, kindle the fire, consume the flesh, and spice it well, and let the bones be burned. Then set it empty upon the coals thereof, that the brass of it may be hot, and may burn, and that the filthiness of it may be molten in it, that the scum of it may be consumed. She hath wearied herself with lies, and her great scum went not forth out of her: her scum shall be in the fire. In thy filthiness is lewdness: because I have purged thee, and thou wast not purged, thou shalt not be purged from thy filthiness any more, till I have caused my fury to rest upon thee. I the Lord have spoken it: it shall come to pass, and I will do it; I will not go back, neither will I spare, neither will I repent; according to thy ways, and according to thy doings, shall they judge thee, saith the Lord God.
所以，主耶和华如此说：祸哉，这流人血的城！我也必使柴堆加大。添上木柴，点起火来，把肉煮烂，调和香料，使骨头也被烧焦。然后将锅倒空，放在炭火上，使锅铜烧热，甚至烧红，使其中的污秽熔化，使其中的锈垢消除。她因虚谎而劳累，她厚重的锈垢却未曾从她里面除去；她的锈垢必在火中焚烧。你的污秽中有淫行；因为我洁净你，你却不肯洁净，所以你的污秽必不得再洁净，直等到我使我的忿怒向你止息。我耶和华说了，这事必然成就，我必如此行；我必不转意，也不顾惜，也不后悔；人必照你的行为，照你的作为审判你。这是主耶和华说的。
Also the word of the Lord came unto me, saying, Son of man, behold, I take away from thee the desire of thine eyes with a stroke: yet neither shalt thou mourn nor weep, neither shall thy tears run down. Forbear to cry, make no mourning for the dead, bind the tire of thine head upon thee, and put on thy shoes upon thy feet, and cover not thy lips, and eat not the bread of men. So I spake unto the people in the morning: and at even my wife died; and I did in the morning as I was commanded. And the people said unto me, Wilt thou not tell us what these things are to us, that thou doest so?
耶和华的话又临到我，说，人子啊，看哪，我要一击夺去你眼目所喜爱的；你却不可悲哀，不可哭泣，也不可流泪。只可叹息，不可出声，不可为死人办理丧事；头上仍要裹巾，脚上仍要穿鞋，不可蒙着嘴唇，也不可吃人的饼。于是我早晨向百姓说话，到了晚上，我的妻子就死了；次日早晨，我便照所吩咐我的而行。百姓问我说，你这样行，与我们有什么关系，你不告诉我们吗？
Then I answered them, The word of the Lord came unto me, saying, Speak unto the house of Israel, Thus saith the Lord God; Behold, I will profane my sanctuary, the excellency of your strength, the desire of your eyes, and that which your soul pitieth; and your sons and your daughters whom ye have left shall fall by the sword. And ye shall do as I have done: ye shall not cover your lips, nor eat the bread of men. And your tires shall be upon your heads, and your shoes upon your feet: ye shall not mourn nor weep; but ye shall pine away for your iniquities, and mourn one toward another. Thus Ezekiel is unto you a sign: according to all that he hath done shall ye do: and when this cometh, ye shall know that I am the Lord God. Ezekiel 24:1–24.
于是我回答他们说：耶和华的话临到我，说：你要对以色列家说，主耶和华如此说：看哪，我必亵渎我的圣所，就是你们能力的荣美、你们眼目所喜爱的、你们心里所怜惜的；你们所留下的儿女，必倒在刀下。你们必行我所行的：不蒙着嘴唇，也不吃人的饼。你们仍要以裹头巾束头，以鞋穿脚；不可哀哭流泪，却要因自己的罪孽渐渐消灭，彼此悲叹。这样，以西结必作你们的预兆；凡他所行的，你们也必照样行。那事来到，你们就知道我是主耶和华。以西结书 24:1–24。
Ezekiel is a sign who identifies the beginning siege and the ending destruction of Jerusalem, and thereafter; the captivity of the members of the Laodicean Seventh-day Adventist church.
以西结乃是一个预兆，指明耶路撒冷被围困之始与其毁灭之终；此后，又指明老底嘉的基督复临安息日会众肢体之被掳。
“When Christ looked down from the crest of Olivet, He saw this state of things existing in every church. The warnings come down to all that are following in the tread of the people of Jerusalem, who had such great light. This people is before us as a warning. By rejecting God’s warnings in this our day, men are repeating the sin of Jerusalem. The Lord sees what the human agent does not see and will not see—the outcome of all the human devising in Battle Creek. He has done all that a God could do. He has flashed light before the eyes of the people, that their sins might not reach the boundary where repentance cannot be felt. But by a long process of departure from just and righteous principles, men have placed themselves where light and truth, justice and mercy, are not discerned. This course has become part of their very nature.” Testimonies, volume 8, 68.
“当基督从橄榄山顶俯视时，祂看见这种状况存在于每一个教会之中。那些曾领受大光的耶路撒冷之民所行之路，凡跟随其踪迹的人，都当听见这些警告。这百姓摆在我们面前，作为鉴戒。在我们今日，借着拒绝上帝的警告，人们正在重演耶路撒冷的罪。主所看见的，是世人所看不见、也不肯看见的——就是巴特尔克里克一切人为筹划的结局。凡一位上帝所能做的，祂都已经做了。祂已将亮光闪耀在百姓眼前，免得他们的罪恶达到那种连悔改之感都不能再有的地步。然而，人因长期背离公正与公义的原则，已把自己置于一种光明与真理、公正与怜悯都不能分辨的境地。这种行径已经成为他们本性的一部分。” 《证言》第八卷，68页。
Two Witnesses of Alpha and Omega
阿尔法与欧米伽的两位见证人
Ezekiel had been supernaturally made dumb, and he was informed when Jerusalem fell, he would again be able to speak, and that he would then be a ‘sign.’ Ezekiel’s lack of mourning his wife’s death marked the alpha sign at the beginning of the siege, and Ezekiel’s mouth being opened when Jerusalem fell was the omega sign. The siege unto the destruction is marked by a sign in the beginning and ending. Within the same illustration, a second witness to an alpha and omega sign is represented as the death of the “desire of Ezekiel’s eyes” as the alpha and the death of the people’s “desire of eyes” is the omega sign of the period. The period of one and a half years bears two witnesses of an alpha and an omega. The death of Ezekiel’s wife represented the captivity and trampling down of the host, and the omega death of Jerusalem represented the trampling down of the sanctuary.
以西结曾被超自然地变为哑口，并且他蒙告知：当耶路撒冷陷落之时，他必再能开口说话，那时他也必成为一个“预兆”。以西结在妻子去世时不举哀，标志着围城开始之初的阿拉法预兆；而当耶路撒冷陷落时，以西结的口被开启，则是俄梅戛预兆。直到毁灭的围困，其起始与终结都以预兆标明。在同一幅图解之中，关于阿拉法与俄梅戛预兆的第二个见证，被表述为：以西结“眼中所喜爱的”之死是阿拉法，而百姓“眼中所喜爱的”之死则是这段时期的俄梅戛预兆。这一一年半的时期，有关于阿拉法与俄梅戛的两个见证。以西结妻子的死，预表军旅被掳并遭践踏；而耶路撒冷在俄梅戛时的死亡，则预表圣所遭践踏。
Thus Ezekiel is unto you a sign: according to all that he hath done shall ye do: and when this cometh, ye shall know that I am the Lord God. Also, thou son of man, shall it not be in the day when I take from them their strength, the joy of their glory, the desire of their eyes, and that whereupon they set their minds, their sons and their daughters, That he that escapeth in that day shall come unto thee, to cause thee to hear it with thine ears? In that day shall thy mouth be opened to him which is escaped, and thou shalt speak, and be no more dumb: and thou shalt be a sign unto them; and they shall know that I am the Lord. Ezekiel 24:24–27.
这样，以西结必作你们的预兆；凡他所行的，你们也必照样行。那事来到，你们就知道我是主耶和华。人子啊，我除掉他们的力量、他们荣耀所喜乐的、他们眼目所爱的、他们心里所眷恋的，并他们的儿女之日，岂不是如此吗？到那日，逃脱的人岂不来到你这里，使你亲耳听见这事吗？到那日，你的口必向那逃脱的人开启，你必说话，不再缄默；这样，你必作他们的预兆，他们就知道我是耶和华。以西结书24:24–27。
Six Deaths
六种死
The death of Ezekiel’s wife marks the beginning of the siege and the death of Jerusalem, who is prophetically Christ’s bride, and illustrates the soon-coming Sunday law, which is preceded by a period represented by the siege. The period of the siege and the destruction are two distinct, though directly connected waymarks. The siege is a period of time, and the destruction is a point in time. The destruction is the Sunday law that is preceded by the period of the formation of the image of the beast. The period of the image of the beast concludes with the mark of the beast. When Jesus identified the sign of the destruction of Jerusalem in Matthew twenty-four, He also referenced the days of Noah.
以西结妻子的死亡，标志着围困的开始，也标志着耶路撒冷的死亡；就预表而言，耶路撒冷乃是基督的新妇，并且此事说明那即将来到的星期日法；在星期日法之前，有一段由围困所代表的时期。围困的时期与毁灭乃是两个彼此有别、却又直接相连的路标。围困是一段时期，而毁灭则是一个时间点。毁灭就是星期日法；在此之前，乃是兽像形成的时期。兽像的时期以兽的印记告终。当耶稣在《马太福音》第二十四章指出耶路撒冷被毁灭的兆头时，祂也提到了挪亚的日子。
But as the days of Noe were, so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, And knew not until the flood came, and took them all away; so shall also the coming of the Son of man be. Matthew 24:37–39.
挪亚的日子怎样，人子降临也要怎样。因为洪水以前的日子，人照常吃喝嫁娶，直到挪亚进方舟的那日；不知不觉洪水来了，把他们全都冲去；人子降临也要这样。马太福音24:37–39。
In the days of Noah, the door of probation was closed, thus typifying the soon-coming Sunday law, that is also typified by the door closing on October 22, 1844. The period from the Exeter camp meeting of August 12–17 in 1844, represents a prophetic period that leads to a closed door.
在挪亚的日子，恩典时期的门被关闭了，这乃是那即将来到之星期日法令的预表；而1844年10月22日之关门，也同样预表此事。1844年8月12日至17日于埃克塞特举行之营会这一时期，代表一段导向关门的预言时期。
In the days of Noah, Noah represented the third angel and the third angel arrived at the closed door of October 22, 1844. In the days of Noah, which according to Jesus would be as “the coming of the Son of man,” the three angels of Revelation fourteen led to the closed door. William Miller represented the first angel’s message, and was typified by Enoch in the days of Noah. Jude identifies Enoch’s message as a parallel to Miller’s message.
在挪亚的日子，挪亚代表第三位天使，而第三位天使来到1844年10月22日那关闭的门前。在挪亚的日子里，正如耶稣所说将如同“人子的降临”，启示录十四章的三位天使引到了那关闭的门。威廉·米勒代表第一位天使的信息，并在挪亚的日子里由以诺所预表。犹大指出，以诺的信息与米勒的信息相对应。
And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousands of his saints, To execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him. Jude 1:14, 15.
亚当的七世孙以诺也曾预言这些人，说：看哪，主带着他的千万圣者降临，要在众人身上施行审判，又要叫他们中间一切不敬虔的人，为他们所行一切不敬虔的事，并为不敬虔之罪人向他所说的一切刚愎的话，知罪自责。犹大书 1:14, 15。
Miller’s first angel’s message announced the “judgment” as typified by Enoch’s message. Enoch’s beginning is marked as being the “seventh from Adam.” Miller’s message began and ended with the arrival of the “seven times” against the northern kingdom and forty-six years later the third angel arrived on October 22, 1844 when the “seven times” against the southern kingdom was fulfilled. Both Enoch and Miller, who were messengers of the judgment hour, began with the number seven being identified. The period that began with Enoch, the seventh ended with seven days that the animals entered the ark until the door was supernaturally closed. Jesus always illustrates the end with the beginning.
米勒的第一位天使的信息宣告了那“审判”，正如以诺的信息所预表的。以诺的起始以他是“亚当的七世孙”为标志。米勒的信息开始并结束于那临到北方王国的“七期”的来到；四十六年之后，第三位天使于1844年10月22日来到，那时临到南方王国的“七期”得以应验。以诺与米勒这两位审判时辰的信息使者，都是以数字七被指明而开始的。那始于以诺的时期，这位第七位，乃以七日为终结；在这七日中，走兽进入方舟，直到那门被超自然地关闭。耶稣总是以起头来说明末了。
Enoch begat Methuselah, who in turn begat Lamech. Lamech and Methuselah represent the second angel's message and also the message of the midnight cry. The midnight cry progressed unto the closed door, and is thus represented by Methuselah who died the year of the flood. Lamech represented the second angel’s message, and Lamech died five years before the flood. The five years from the death of Lamech unto the death of Methuselah when the door closed, typified the death of Ezekiel’s bride marking the beginning of the period that led to the death of Christ’s bride represented by Methuselah.
以诺生玛土撒拉；玛土撒拉又生拉麦。拉麦和玛土撒拉代表第二位天使的信息，也代表半夜呼喊的信息。半夜呼喊推进直到恩门关闭，因此由玛土撒拉来表征；他死于洪水之年。拉麦代表第二位天使的信息，而拉麦死于洪水前五年。从拉麦之死到玛土撒拉之死、即恩门关闭之时，这五年预表了以西结新妇之死，标志着那一时期的开始；这一时期最终导向基督新妇之死，而基督的新妇则由玛土撒拉所代表。
Enoch typified the first angel that arrived in 1798, Lamech typified the second angel that arrived on April 19, 1844 and Methuselah typified the midnight cry from Exeter unto the closed door of October 22, 1844, that was typified by Noah. The five years from the death of Lamech unto the death of Methuselah typified the year and a half from 587 BC unto 586 BC. Those five years from Lamech to Methuselah typify five years from 1448 unto 1453.
以诺预表于1798年来到的第一位天使，拉麦预表于1844年4月19日来到的第二位天使，而玛土撒拉预表那自埃克塞特发出、直至1844年10月22日关闭恩门之时的午夜呼声；挪亚则预表那关闭的门。自拉麦之死至玛土撒拉之死的五年，预表自公元前587年至公元前586年的一年半。那从拉麦到玛土撒拉的五年，预表自1448年至1453年的五年。
On October 31, 1448, John Palaiologos died and his brother, Constantine the eleventh, (the last Constantine) sought permission to ascend the throne of eastern Rome from the Islamic Turkish power. His submission on July 27, 1299, fulfilled the second one hundred and fifty years of Revelation nine set forth in verse ten. Five years after John Palaiologos death, his brother Constantine the eleventh died upon the walls of Constantinople as Mehmed II conquered the Byzantine empire of eastern Rome. Mehmed is the Turkish derivation of Mohammed, so the death of the first Mohammed in 632, which began the first one hundred and fifty year prophecy of Revelation nine, (located in verse five), and which ended with the death of the last Constantine at the hands of ‘Mohammed the second’ eight hundred and twenty-one years later. Five years before his death Mohammed had predicted the demise of Rome and it was accomplished by the Turk named Mohammed the second.
1448年10月31日，约翰·帕里奥洛格斯去世；其弟君士坦丁十一世（最后一位君士坦丁）向伊斯兰土耳其势力寻求准许，以登上东罗马的皇位。他于1299年7月27日的臣服，应验了《启示录》第九章第十节所陈明的第二个一百五十年。约翰·帕里奥洛格斯死后五年，他的兄弟君士坦丁十一世死于君士坦丁堡城墙之上，当时穆罕默德二世征服了东罗马的拜占庭帝国。Mehmed乃是Mohammed的土耳其语变体；因此，第一位Mohammed于632年之死，开启了《启示录》第九章第5节所载第一个一百五十年的预言，而这一预言在八百二十一年后，随着最后一位君士坦丁死于“第二位Mohammed”之手而终结。Mohammed在其去世前五年曾预言罗马的灭亡，而这预言借着那名为Mohammed the second的土耳其人得以成就。
Constantine the last, the eleventh, died in the battle of Constantinople, thus identifying five years from the death of his brother John to his death. Those five years were typified by the five years from the death of Lamech, the son, unto the death of Methuselah, the father, five years later when the door closed upon the ark. Thus, the death of Ezekiel’s bride was typified by the death of Lamech, and together they provide witness to the death of John Palaiologos in 1448. The subsequent death of Methuselah aligns with the death of Christ’s bride and the destruction of Jerusalem in 586 BC, and together they align with the death of Constantine the eleventh.
君士坦丁末后者，即第十一位，于君士坦丁堡之战中阵亡，因此标示出自其兄约翰之死至其自身之死，共为五年。此五年，乃由拉麦——那儿子——之死至五年后玛土撒拉——那父亲——之死所预表；就在那时，方舟的门关闭了。因此，以西结之新妇的死，乃由拉麦之死所预表；二者一同为1448年约翰·巴列奥略之死作见证。其后玛土撒拉之死，则与基督新妇之死并主前586年耶路撒冷的毁灭相对应；二者又一同与君士坦丁十一世之死相契合。
The three witnesses of a prophetic period that begins and ends with a death, illustrate the period of the formation of the image of the beast that concludes with the mark of the beast, and it aligns with the proclamation of the midnight cry in Millerite history and the formation of the image of the beast that concludes with the mark of the beast in our current history. When the mark of the beast is fulfilled at the soon-coming Sunday law, the prophetic “speaking” arrives in agreement with Ezekiel being able to “speak” upon his own volition when Jerusalem was destroyed.
一个始于死亡、终于死亡之先知时期的三个见证，说明了兽像形成的时期，而这时期乃以兽印告终；它既与米勒派历史中半夜呼声的宣告相吻合，也与我们现今历史中兽像的形成——并以兽印告终——相一致。当那即将来到的星期日法使兽印得以应验之时，先知性的“说话”便来到，这与耶路撒冷被毁之时，以西结能够按着自己的意愿“说话”相符合。
Speaking
说话
At the Sunday law, which is typified by the destruction of Jerusalem, the prophetic speaking of the United States is marked as the false prophet speaks as a dragon.
在星期日法案之时——此事由耶路撒冷的毁灭所预表——美国在预言中的发声被标明出来，因为那假先知说话好像龙。
And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. Revelation 13:11.
我又看见另有一个兽从地中上来；它有两角如同羊羔，说话好像龙。启示录 13:11
At the Sunday law, Balaam strikes his ass a third time, and the ass then speaks.
在星期日法令颁布之时，巴兰第三次击打他的驴，那驴随后便说起话来。
And the Lord opened the mouth of the ass, and she said unto Balaam, What have I done unto thee, that thou hast smitten me these three times? And Balaam said unto the ass, Because thou hast mocked me: I would there were a sword in mine hand, for now would I kill thee. And the ass said unto Balaam, Am not I thine ass, upon which thou hast ridden ever since I was thine unto this day? was I ever wont to do so unto thee? And he said, Nay. Numbers 22:28–30.
耶和华开了驴的口，它就对巴兰说：“我向你作了什么，你竟这三次打我呢？”巴兰对驴说：“因为你戏弄我；恨不得我手中有刀，现在就把你杀了。”驴对巴兰说：“我不是你自有我以来直到今日所骑的驴吗？我素常向你这样行过吗？”巴兰说：“没有。”民数记 22:28–30。
The false prophet speaks at the Sunday law and Islam also speaks at the Sunday law. Both are prophetically false prophets. At the Sunday law the ‘vision” of Habakkuk that tarried, speaks.
那假先知在星期日法令之时发声，伊斯兰也在星期日法令之时发声。二者在预言中都是假先知。在星期日法令之时，那延迟的哈巴谷“异象”发声了。
For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Habakkuk 2:3.
因为这异象还有一定的日期，到末时必然显明，并不虚谎；虽然迟延，还要等候；因为它必然临到，决不迟延。哈巴谷书 2:3。
Habakkuk is the true prophet who speaks in contrast with the false prophets. The ‘vision’ of Habakkuk speaks through the mouth of formerly dumb Ezekiel, whose mouth is then opened. The promise of being God’s mouth was given to Jeremiah.
哈巴谷是真先知，他的发言与假先知形成对比。哈巴谷的“异象”借着先前哑口的以西结之口发言，随后他的口便被开启。作神口舌的应许曾赐给耶利米。
Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. Jeremiah 15:18, 19.
我的痛苦为何长久不止，我的创伤为何无法医治，不肯痊愈呢？你待我竟全然如诡诈的河道，如无常的水吗？所以耶和华如此说：你若归回，我就必使你归回，使你站在我面前；你若将宝贵的和下贱的分别出来，你就可以当作我的口。他们必归向你，你却不可归向他们。耶利米书 15:18, 19.
At the Sunday law, Zacharias's nine months of dumbness ended when he spoke and confirmed that his son’s name is to be John. Zacharias represented leadership who disbelieve the word of the third angel, and John represented the Elijah movement, the church that would usher in the Second Coming of Christ.
在星期日法令之时，撒迦利亚九个月的哑默在他开口说话、并证实他儿子的名字应当叫约翰之时结束了。撒迦利亚代表那些不信第三位天使信息之话语的领袖，而约翰则代表以利亚运动，即那将要迎接基督第二次降临的教会。
And Zacharias said unto the angel, Whereby shall I know this? for I am an old man, and my wife well stricken in years. And the angel answering said unto him, I am Gabriel, that stand in the presence of God; and am sent to speak unto thee, and to shew thee these glad tidings. And, behold, thou shalt be dumb, and not able to speak, until the day that these things shall be performed, because thou believest not my words, which shall be fulfilled in their season.
撒迦利亚对天使说：“我凭着什么可知道这事呢？因为我已经老了，我的妻子也年纪老迈了。”天使回答他说：“我是加百列，侍立在神面前，奉差而来对你说话，将这大喜的信息报给你。看哪，你必成哑巴，不能说话，直到这些事成就的日子，因为你不信我的话；这话到了时候必要应验。”
And the people waited for Zacharias, and marvelled that he tarried so long in the temple. And when he came out, he could not speak unto them: and they perceived that he had seen a vision in the temple: for he beckoned unto them, and remained speechless. Luke 1:18–22.
百姓等候撒迦利亚，诧异他在殿里耽延了这么久。及至他出来，不能对他们说话；他们就晓得他在殿里见了异象；因为他向他们打手势，竟成了哑巴。路加福音 1:18–22。
Zacharias was of the eighth course of priests.
撒迦利亚属于祭司的第八班次。
There was in the days of Herod, the king of Judaea, a certain priest named Zacharias, of the course of Abia: and his wife was of the daughters of Aaron, and her name was Elisabeth. And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless. And they had no child, because that Elisabeth was barren, and they both were now well stricken in years. And it came to pass, that while he executed the priest’s office before God in the order of his course, According to the custom of the priest’s office, his lot was to burn incense when he went into the temple of the Lord. And the whole multitude of the people were praying without at the time of incense. Luke 1:5–10.
当犹太王希律在位的时候，有一个祭司，名叫撒迦利亚，属亚比雅班；他妻子是亚伦的后裔，名叫以利沙伯。他们二人在神面前都是义人，遵行主的一切诫命礼仪，没有可指摘的。只是没有孩子，因为以利沙伯不生育，两个人又年纪老迈了。撒迦利亚按班次在神面前供祭司的职分，照祭司的规矩掣签，得进主殿烧香。烧香的时候，众百姓在外面祷告。路加福音 1:5–10
All the prophets represent the latter days, and Zacharias went into the temple, as did Ezekiel. He was of the eighth course of priests, marking a symbol of the eight souls on Noah’s ark that went from the old to the new world. Both he and his wife were blameless, but Zacharias would doubt the words of Gabriel. The Millerite movement began as Philadelphian's (blameless) but transitioned to Laodicean's in 1856. In the latter days, the message of the angel is the message of the third angel, and Gabriel’s message to Zacharias represents the third angel’s message and also the Elijah message, as represented by John the Baptist.
众先知都预表末后的日子，撒迦利亚进入殿中，正如以西结一样。他属于第八班祭司，这标示着一个象征：挪亚方舟上那八个灵魂从旧世界进入新世界。他和他的妻子二人都是无可指摘的，然而撒迦利亚却要怀疑加百列的话。米勒派运动起初是非拉铁非式的（无可指摘），但在1856年转变为老底嘉式的。在末后的日子，天使的信息就是第三位天使的信息；加百列向撒迦利亚所传的信息，既代表第三位天使的信息，也代表以施洗约翰为表征的以利亚信息。
And there appeared unto him an angel of the Lord standing on the right side of the altar of incense. And when Zacharias saw him, he was troubled, and fear fell upon him. But the angel said unto him, Fear not, Zacharias: for thy prayer is heard; and thy wife Elisabeth shall bear thee a son, and thou shalt call his name John. And thou shalt have joy and gladness; and many shall rejoice at his birth. For 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, even from his mother’s womb. 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. And Zacharias said unto the angel, Whereby shall I know this? for I am an old man, and my wife well stricken in years. And the angel answering said unto him, I am Gabriel, that stand in the presence of God; and am sent to speak unto thee, and to shew thee these glad tidings. Luke 1:11–19.
有主的使者向他显现，站在香坛的右边。撒迦利亚一看见，就惊慌起来，恐惧临到他。但天使对他说，不要害怕，撒迦利亚，因为你的祈求已经蒙垂听；你的妻子以利沙伯要给你生一个儿子，你要给他起名叫约翰。你必欢喜快乐；有许多人因他出世也必喜乐。因为他在主面前将要为大，淡酒浓酒都不喝，从母腹里就被圣灵充满。他要使许多以色列人回转，归于主他们的神。他必有以利亚的心志能力，行在主的前面，叫为父的心转向儿女，叫悖逆的人转从义人的智慧，又为主预备合用的百姓。撒迦利亚对天使说，我凭着什么可知道这事呢？我已经老了，我的妻子也年纪老迈了。天使回答说，我是加百列，站在神面前，奉差而来对你说话，将这佳音报给你。路加福音 1:11–19。
Zacharias doubted that the message of the Elijah to come would be fulfilled.
撒迦利亚怀疑那将要来的以利亚的信息会得以应验。
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，免得我来咒诅遍地。玛拉基书 4:5, 6.
Sister White, in the context of Ezekiel’s sealing of chapter nine, identifies why the leadership of the Laodicean Seventh-day Adventist church were typified by Zacharias’ unbelief.
怀爱伦姊妹在以西结书第九章盖印之事的语境中，指出老底嘉的基督复临安息日会教会领袖为何由撒迦利亚的不信所预表。
“The class who do not feel grieved over their own spiritual declension, nor mourn over the sins of others, will be left without the seal of God. The Lord commissions His messengers, the men with slaughtering weapons in their hands: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.’
“那些不因自己属灵的衰退而忧伤，也不为他人的罪恶哀哭的人，必被撇下，得不着上帝的印记。主吩咐祂的使者，就是手拿杀戮兵器的人，说：‘你们要跟随他走遍全城，击杀净尽；你们的眼不要顾惜，也不要怜悯。要将老人、青年、处女、婴孩和妇女都杀尽灭绝；只是凡有记号的人，你们不可挨近；并要从我的圣所起首。’于是他们就从殿前的长老杀起。”
“Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.” Testimonies, volume 5, 211.
“我们在这里看见，教会——主的圣所——首先感受到了上帝忿怒的击打。那些古时的长老，就是上帝曾赐给他们大光、并曾立他们为百姓属灵利益之守望者的人，竟背叛了他们所受的托付。他们取了这样一种立场：我们不必像从前的日子那样期待神迹和上帝大能显著的彰显。时代已经改变了。这些话助长了他们的不信，于是他们说：主必不降福，也不降祸。祂太有怜悯，不至于施行审判临到祂的百姓。因此，“平安稳妥”便成了那些人所发出的呼声；这些人再也不会像吹角一般扬起声音，向上帝的子民指出他们的过犯，向雅各家说明他们的罪恶。这些不能叫的哑狗，正是那些要感受被触怒之上帝公义报应的人。男子、少女和小孩子，都一同灭亡。”《证言》卷五，211页。
Zacharias doubted the message of the third angel, which is the Elijah message that repeats the history of John the Baptist as well as the history of William Miller.
撒迦利亚怀疑第三位天使的信息；这信息就是以利亚的信息，重述了施洗约翰的历史，也重述了威廉·米勒的历史。
Five Months
五个月
Elisabeth hid her pregnancy for five months.
以利沙伯将她的身孕隐藏了五个月。
And after those days his wife Elisabeth conceived, and hid herself five months, saying, Thus hath the Lord dealt with me in the days wherein he looked on me, to take away my reproach among men. And in the sixth month the angel Gabriel was sent from God unto a city of Galilee, named Nazareth. Luke 1:24–26.
那些日子以后，他的妻子以利沙伯怀了孕，就隐藏了自己五个月，说：“主在眷顾我的日子，这样待我，要把我在人间的羞耻除掉。”到了第六个月，天使加百列奉神差遣，往加利利的一座城去，这城名叫拿撒勒。路加福音 1:24–26
Zacharias was of the eighth course of priests, aligning with the circumcision of his son John on the eighth day, when Zacharias would again speak. He and his son John represent the eight souls who were on Noah’s ark, who were hid from the death brought by the flood waters for five months, or one hundred and fifty days. The one hundred and fifty days of the pregnancy and the flood waters align with the two periods of five months in Revelation nine.
撒迦利亚属于祭司的第八班次，这与他儿子约翰在第八日受割礼相对应；那时，撒迦利亚将再次说话。他和他的儿子约翰代表那在挪亚方舟上的八个灵魂；他们被隐藏起来，得以免遭洪水之水所带来的死亡，历时五个月，即一百五十天。怀孕的一百五十天与洪水之水的一百五十天，正与《启示录》第九章中两个五个月的时期相对应。
Zacharias and his son John also represent when the seventh church of Laodicea transitions unto the eighth church of Philadelphia. From Zacharias’ service during the eighth course unto his son John’s circumcision of the eighth day represents a prophetic period with the number eighth identifying the beginning and the ending. Within that prophetic period there is a five-month period representing a period of hiding.
撒迦利亚和他的儿子约翰也预表当第七个老底嘉教会过渡到第八个非拉铁非教会之时。从撒迦利亚在第八班次供职，到他儿子约翰在第八日受割礼，这一段预表性的时期以数字八标示其起始与终结。在那预表性的时期之内，有一段五个月的时期，代表一段隐藏的时期。
The “speaking” of prophecy identifies the soon-coming Sunday law, so Zacharias speaks at the Sunday law, when his son is sealed, as represented by the act of circumcision. In that history, prior to the Sunday law when Zacharias speaks, at the end of five months, in the sixth month Mary visits Elisabeth and the Holy Spirit anoints Elisabeth, who as a woman represents the anointing of God’s church four months in advance of the soon-coming Sunday law.
预言中的“说话”标明那即将来到的星期日法，因此，撒迦利亚是在星期日法之时说话的，那时他的儿子受了印记，正如割礼这一行为所表征的那样。在那段历史中，在撒迦利亚说话、亦即星期日法来到之前，于五个月结束之时，在第六个月，马利亚探访以利沙伯，圣灵膏抹以利沙伯；她作为一个妇人，代表上帝的教会在那即将来到的星期日法之前四个月受膏。
And Mary arose in those days, and went into the hill country with haste, into a city of Juda; And entered into the house of Zacharias, and saluted Elisabeth. And it came to pass, that, when Elisabeth heard the salutation of Mary, the babe leaped in her womb; and Elisabeth was filled with the Holy Ghost: And she spake out with a loud voice, and said, Blessed art thou among women, and blessed is the fruit of thy womb. And whence is this to me, that the mother of my Lord should come to me? For, lo, as soon as the voice of thy salutation sounded in mine ears, the babe leaped in my womb for joy. And blessed is she that believed: for there shall be a performance of those things which were told her from the Lord. Luke 1:39–45.
那时候，马利亚起身，急忙往山地里去，来到犹大的一座城；进了撒迦利亚的家，问以利沙伯安。以利沙伯一听马利亚问安，所怀的胎就在腹里跳动；以利沙伯且被圣灵充满，高声喊着说，你在妇女中是有福的！你所怀的胎也是有福的！我主的母到我这里来，这是从哪里得的呢？因为你问安的声音一入我耳，我腹里的胎就欢喜跳动。那信的女子是有福的！因为主对她所说的话都要应验。路加福音 1:39–45。
At the end of five months, Elisabeth spoke to Mary “with a loud voice,” praising Mary’s belief in Gabriel’s message, which in the latter days is the third angel’s message. Elisabeth’s husband Zacharias had disbelieved, but not Mary. Mary heard the message of Gabriel five months after Zacharias, so her belief in the third angel is marked as arriving after the hidden message of five month’s was revealed. The hidden message of five months in the latter days is the first five months of Revelation nine verse five. Mary represents the church of the latter days that accepts the third angel’s message, which includes a special unsealing of five months just before the speaking of the soon-coming Sunday law arrives roughly four months later.
五个月满了的时候，以利沙伯“高声”对马利亚说话，称赞马利亚相信加百列的信息；而这信息在末后的日子里，就是第三位天使的信息。以利沙伯的丈夫撒迦利亚曾不信，但马利亚却信了。马利亚是在撒迦利亚之后五个月听见加百列的信息，因此，她对第三位天使的相信，被标示为是在那五个月的隐藏信息被揭示之后才来到的。末后日子里这五个月的隐藏信息，就是《启示录》第九章第五节开头的那五个月。马利亚代表末后日子里接受第三位天使信息的教会；这信息包括对那五个月的一次特别开封，而就在不久将至的星期日法令发声之前，约四个月后，这开封便临到。
At the waymarks of Mary’s visit the movement of the first and second angels, represented by Zacharias and Elisabeth connects with the movement of the third angel represented by Mary and Joseph. Zacharias represents an official from a church that disbelieved the third angel’s message and Joseph the carpenter, represents a movement represented by self-supporting work. Adventism ends as it began, and it began as a movement, not an organized church structure. The movement of the one hundred and forty-four thousand represented by Joseph, Mary and Christ are direct relatives of the Millerite movement represented by Zacharias, Elisabeth and John, and the disbelief of 1863 is represented by Zacharias. 1863 represents disbelief of the first and second angel’s messages and the movement of the third angel represents the faith of Mary.
在马利亚探访的路标上，由撒迦利亚和以利沙伯所代表之第一位与第二位天使的运动，与由马利亚和约瑟所代表之第三位天使的运动相连接。撒迦利亚代表一个不信第三位天使信息之教会中的官员；而木匠约瑟则代表一个以自养工作为表征的运动。复临信仰怎样开始，也必怎样结束；而它起初乃是作为一场运动开始的，并非作为一个有组织的教会结构。由约瑟、马利亚和基督所代表之十四万四千人的运动，与由撒迦利亚、以利沙伯和约翰所代表之米勒派运动有直接的亲属关系；而一八六三年的不信，则由撒迦利亚所代表。一八六三年代表对第一位和第二位天使信息的不信，而第三位天使的运动则代表马利亚的信心。
“Angels were sent to aid the mighty angel from heaven, and I heard voices which seemed to sound everywhere, ‘Come out of her, My people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities.’ This message seemed to be an addition to the third message, joining it as the midnight cry joined the second angel’s message in 1844. The glory of God rested upon the patient, waiting saints, and they fearlessly gave the last solemn warning, proclaiming the fall of Babylon and calling upon God’s people to come out of her that they might escape her fearful doom.” Early Writings, 277.
“天使奉差遣去援助那位从天而降的大力天使，我听见有声音，似乎处处发出：‘我的民哪，你们要从那城出来，免得与她一同有罪，受她所受的灾殃；因她的罪恶滔天；上帝已经想起她的不义。’这信息似乎是对第三位天使信息的补充，正如1844年半夜的呼声加入第二位天使的信息一样。上帝的荣耀停留在那些忍耐等候的圣徒身上，他们便无所畏惧地发出最后严肃的警告，宣告巴比伦的倾倒，并呼召上帝的子民从她里面出来，好叫他们得以逃脱她那可怕的厄运。”《早期著作》，277页。
The joining together of two messages is represented by Mary visiting Elisabeth, and that point arrived when the hidden five months is revealed. That point is where two prophecies join and are proclaimed together. One was proclaimed by Elisabeth and the other by Mary. The joining of two messages identifies when the midnight cry joins the message of the second angel, and that occurred in Millerite history at the Exeter camp meeting.
两道信息的结合，乃由马利亚探访以利沙伯所表征；而那一时点，正是在隐藏的五个月被显明之时。那一时点，就是两道预言相结合并一同宣告之处。其一由以利沙伯宣告，其二由马利亚宣告。两道信息的结合，标明了午夜呼声何时与第二位天使的信息相结合；而这件事在米勒派的历史中，发生于埃克塞特营会。
After Elisabeth and then Mary gave their proclamations, “Mary abode with her about three months, and returned to her own house.” Luke 1:56. The sixty-six day period from Exeter unto October 22, 1844 is represented by those four months, which concluded at the soon-coming Sunday law, when Zacharias spoke. The four months represent the period of the proclamation of the message of the midnight cry, which arrives after the message of the five hidden months.
以利沙伯，继而马利亚，发出她们的宣告之后，“马利亚和她同住，约有三个月，就回家去了。”路加福音 1:56。从埃克塞特直到 1844 年 10 月 22 日的六十六天时期，乃由那四个月所预表；这四个月终结于那即将来到的星期日法案之时，也就是撒迦利亚说话的时候。这四个月代表午夜呼声信息宣告的时期；这信息是在那五个隐藏之月的信息之后来到的。
The two messages in Millerite history were the first and second angels, and the first angel’s message was empowered by the fulfillment of a time prophecy that began with a period of five months, which was partially hidden until ten days before its fulfillment on August 11, 1840, as set forth by Josiah Litch. The empowerment of the second angel’s message was the correction of the incorrect prediction of 1843, that took place at the Exeter camp meeting, as set forth by Samuel Snow.
米勒派历史中的两道信息，乃是第一位天使和第二位天使的信息；而第一位天使信息之得着能力，乃是借着一项时间预言的应验，这预言始于五个月的时期，并且其中有一部分直到1840年8月11日应验前十天，才得以部分显明，正如约西亚·利奇所阐明的。第二位天使信息之得着能力，乃是对1843年错误预测的纠正；这事发生于埃克塞特营会之上，正如塞缪尔·斯诺所阐明的。
The proclamation of the twofold message of the midnight cry is represented as a short period before the door closed, which in the story of Noah opened up a five month period that concluded with the ark sitting atop mount Ararat. The period of the proclamation of the midnight cry comes after the unsealing of the hidden five months, which came ten days before August 11, 1840 and it also came after the Lord removed His hand from the figures He had covered upon the 1843 chart. The ten days of August 1 to 11, align with the sixty-six days of Exeter to October 22, 1844, and the twofold witness identifies that the unsealing of a hidden five months, accompanied with the correction of the incorrect proclamation that produced the first disappointment, and it occurs when Mary meets and greets Elisabeth in the sixth month.
午夜呼喊之双重信息的宣告，被表征为关门之前的一小段时期；在挪亚的故事中，这一时期展开为五个月，并以方舟停驻于亚拉腊山上而告终。午夜呼喊的宣告时期，出现在那隐藏之五个月被开启之后；此事发生于1840年8月11日之前十日，也是在主将祂覆于1843年图表之上那些表号的手撤去之后。8月1日至11日这十天，与从埃克塞特到1844年10月22日的六十六天相对应；而这双重见证指出：那隐藏之五个月的开启，连同对那导致第一次失望之错误宣告的纠正，是发生在第六个月马利亚遇见并问候以利沙伯之时。
At the Sunday law, the United States speaks as a dragon, the ass of Islam speaks, and the vision of Habakkuk speaks through the mouth of Jeremiah, Zacharias and Ezekiel. At the Sunday law Ezekiel is a sign, thus representing the ensign that is lifted up at the Sunday law. Two of the nine references of the word ‘sign’ in Ezekiel identify the “sabbaths” as the sign of the sanctification representing the combination of Divinity with humanity.
到了星期日法案之时，美国如龙说话，伊斯兰教的驴说话，而哈巴谷的异象也借着耶利米、撒迦利亚和以西结的口发言。到了星期日法案之时，以西结乃是一个预兆，因此代表那在星期日法案之时被举起来的大旗。以西结书中“预兆”一词九处经文中的两处，将“安息日”指明为成圣的预兆，表征神性与人性的结合。
But I wrought for my name’s sake, that it should not be polluted before the heathen, among whom they were, in whose sight I made myself known unto them, in bringing them forth out of the land of Egypt. Wherefore I caused them to go forth out of the land of Egypt, and brought them into the wilderness. And I gave them my statutes, and shewed them my judgments, which if a man do, he shall even live in them.
然而我却为我名的缘故行事，免得我的名在他们所住的列国人眼前被亵渎；我曾在这些列国人眼前向他们显明自己，将他们从埃及地领出来。因此，我使他们出了埃及地，带他们进入旷野。我将我的律例赐给他们，将我的典章指示他们；人若遵行，就必因此存活。
Moreover also I gave them my sabbaths, to be a sign between me and them, that they might know that I am the Lord that sanctify them. But the house of Israel rebelled against me in the wilderness: they walked not in my statutes, and they despised my judgments, which if a man do, he shall even live in them; and my sabbaths they greatly polluted: then I said, I would pour out my fury upon them in the wilderness, to consume them. But I wrought for my name’s sake, that it should not be polluted before the heathen, in whose sight I brought them out. Yet also I lifted up my hand unto them in the wilderness, that I would not bring them into the land which I had given them, flowing with milk and honey, which is the glory of all lands; Because they despised my judgments, and walked not in my statutes, but polluted my sabbaths: for their heart went after their idols. Nevertheless mine eye spared them from destroying them, neither did I make an end of them in the wilderness. But I said unto their children in the wilderness, Walk ye not in the statutes of your fathers, neither observe their judgments, nor defile yourselves with their idols: I am the Lord your God; walk in my statutes, and keep my judgments, and do them; And hallow my sabbaths; and they shall be a sign between me and you, that ye may know that I am the Lord your God. Ezekiel 20:9–20.
并且我也将我的安息日赐给他们，作为我与他们之间的记号，使他们知道我耶和华是叫他们成圣的主。只是以色列家在旷野悖逆我：不遵行我的律例，厌弃我的典章；人若遵行，就必因此活着；又大大亵渎我的安息日。于是我说，要在旷野将我的忿怒倾倒在他们身上，灭绝他们。我却为我名的缘故行事，免得我的名在列国人眼前被亵渎；我曾在他们眼前将他们领出来。我也在旷野向他们举手起誓，必不领他们进入我所赐给他们那流奶与蜜之地；那地乃是万国中所羡慕的。因为他们厌弃我的典章，不遵行我的律例，亵渎我的安息日；他们的心随从自己的偶像。虽然如此，我的眼仍顾惜他们，不毁灭他们，也不在旷野将他们灭尽。我在旷野对他们的儿女说：不要遵行你们父亲的律例，不要谨守他们的典章，也不要因他们的偶像玷污自己。我是耶和华你们的神；你们要遵行我的律例，谨守我的典章而遵行；且要以我的安息日为圣，这要在我与你们之间作为记号，使你们知道我是耶和华你们的神。以西结书20:9–20。
Ezekiel represents the ensign of the one hundred and forty-four thousand, and the sign of Divinity combined with humanity is the Lord’s “sabbaths.” Ezekiel is the sign at the beginning of the siege and he is the sign at the destruction of Jerusalem, when he is lifted up as an ensign. At the beginning of the siege, those who refuse to see and hear, who desecrate His “sabbaths”, are also a sign.
以西结代表那十四万四千人的旌旗，而神性与人性结合的记号，乃是主的“安息日”。以西结在围困之初是一个记号；到了耶路撒冷被毁灭之时，当他被高举为旌旗时，他也是一个记号。在围困之初，那些拒绝看见、拒绝听见，并亵渎祂“安息日”的人，也同样是一个记号。
Then came certain of the elders of Israel unto me, and sat before me. And the word of the Lord came unto me, saying, Son of man, these men have set up their idols in their heart, and put the stumblingblock of their iniquity before their face: should I be enquired of at all by them? Therefore speak unto them, and say unto them, Thus saith the Lord God; Every man of the house of Israel that setteth up his idols in his heart, and putteth the stumblingblock of his iniquity before his face, and cometh to the prophet; I the Lord will answer him that cometh according to the multitude of his idols; That I may take the house of Israel in their own heart, because they are all estranged from me through their idols.
有些以色列的长老来到我这里，坐在我面前。耶和华的话临到我，说：人子啊，这些人已将他们的偶像设立在心里，又将他们罪孽的绊脚石摆在自己面前；我岂可丝毫被他们求问吗？所以你要告诉他们，对他们说，主耶和华如此说：凡以色列家的人，将自己的偶像设立在心里，又将自己罪孽的绊脚石摆在面前，来到先知这里的，我耶和华必按他众多的偶像回答他；好在我可以在他们自己的心中捉住以色列家，因为他们众人都因自己的偶像与我生疏了。
Therefore say unto the house of Israel, Thus saith the Lord God; Repent, and turn yourselves from your idols; and turn away your faces from all your abominations. For every one of the house of Israel, or of the stranger that sojourneth in Israel, which separateth himself from me, and setteth up his idols in his heart, and putteth the stumblingblock of his iniquity before his face, and cometh to a prophet to enquire of him concerning me; I the Lord will answer him by myself: And I will set my face against that man, and will make him a sign and a proverb, and I will cut him off from the midst of my people; and ye shall know that I am the Lord. And if the prophet be deceived when he hath spoken a thing, I the Lord have deceived that prophet, and I will stretch out my hand upon him, and will destroy him from the midst of my people Israel. And they shall bear the punishment of their iniquity: the punishment of the prophet shall be even as the punishment of him that seeketh unto him; That the house of Israel may go no more astray from me, neither be polluted any more with all their transgressions; but that they may be my people, and I may be their God, saith the Lord God. Ezekiel 14:1–11.
所以，你要对以色列家说：主耶和华如此说：你们当悔改，离开你们的偶像，转脸离开你们一切可憎之物。因为以色列家中的每一个人，或在以色列中寄居的外人，若与我隔绝，将他的偶像设在心里，把他罪孽的绊脚石放在自己面前，却来求问先知，要借先知就我求问；我耶和华必亲自回答他。我要向那人变脸，使他成为警戒和笑谈，将他从我民中剪除；你们就知道我是耶和华。先知若被迷惑而说了一件事，我耶和华任那先知受了迷惑；我必伸手攻击他，将他从我民以色列中除灭。他们必担当自己的罪孽：求问之人的罪孽怎样，先知的罪孽也必怎样；好使以色列家不再走迷离开我，也不再因他们一切的过犯玷污自己，只要他们作我的子民，我作他们的神。这是主耶和华说的。以西结书 14:1–11。
At Nashville, those within the Laodicean Seventh-day Adventist church who disbelieved as did Zacharias; who had “taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days,” as represented by 1840 unto 1844 will be confronted by those outside of Adventism as to why they failed to give warning. They become the “sign” of the false peace and safety message, which marks the separation of the wise and foolish as represented by the two opposing tents at the Exeter camp meeting. They bear a “sign” of idolatry and rebellion, while Ezekiel bears the true prophetic warning message. At the end of the siege, when Jerusalem is destroyed, representing the Sunday law, the sign of rebellion is the mark of the beast and the sign of obedience is the seal of God.
在纳什维尔，老底嘉的基督复临安息日会中那些像撒迦利亚一样不信的人，就是那些“采取立场，认为我们无须期待神迹，也无须期待上帝大能那显著的彰显，如同从前的日子一样”的人——如1840年至1844年所表征的那样——将要被那些在复临信仰之外的人质问：他们为何未曾发出警告。他们成了那虚假的“平安稳妥”信息的“记号”；这信息标示出聪明与愚拙之人的分离，正如埃克塞特营会中两个彼此对立的帐棚所表征的一样。他们带着拜偶像和悖逆的“记号”，而以西结则传讲真正先知性的警告信息。在围困结束之时，耶路撒冷被毁——这表征主日法案——悖逆的记号就是兽的印记，而顺从的记号就是上帝的印。
Probation is fully closed for Adventism at the Sunday law, and there is a sign of the righteous and the wicked that are there marked. The close of probation at the soon-coming Sunday law typifies the close of probation when Michael stands up, and there the sign of the death of the multitudes is represented by Gog and Magog.
在星期日法案之时，复临信徒的恩门将完全关闭；在那里，义人与恶人都有一个被标明的记号。那即将来到之星期日法案时的恩门关闭，乃是米迦勒站起来之时恩门关闭的预表；在那里，众人死亡的记号乃由歌革和玛各所表征。
And the passengers that pass through the land, when any seeth a man’s bone, then shall he set up a sign by it, till the buriers have buried it in the valley of Hamongog. And also the name of the city shall be Hamonah. Thus shall they cleanse the land. Ezekiel 39:15, 16.
那经过这地的人，见有人骨，就在旁边立一标记，等葬埋的人来将骸骨葬在哈们歌革谷。城的名也必叫哈摩那。这样，他们就洁净那地。以西结书39:15，16。
The sign of the covenant is identified in chapter thirty-seven of Ezekiel where the valley of dead bones is brought to life and the two sticks are joined. The bones are brought to life by a message of Islam, represented as the four winds, thus typifying August 11, 1840. The two sticks are combined into one, thus representing the joining of the message of the second angel with the message of the midnight cry. The bones are the empowerment of the first angel and the two sticks are the empowerment of the second angel. Thereafter God’s people are His latter day chosen covenant people, represented by John, as one hundred and forty-four thousand.
以西结书第三十七章指出了圣约的记号：在那里，满谷的枯骨得以复生，两根木杖也联为一体。那些枯骨借着一个以四风所表征的伊斯兰信息而得生，因而预表1840年8月11日。两根木杖合而为一，因此表明第二位天使的信息与午夜呼声的信息联合。枯骨象征第一位天使能力的赐予，两根木杖象征第二位天使能力的赐予。此后，上帝的子民就是祂末后的蒙拣选之圣约子民，由约翰所代表，为十四万四千人。
Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. And the heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them for evermore. Ezekiel 37:26–28.
我必与他们立平安的约，作为与他们所立永远的约；我必安置他们，使他们增多，又在他们中间设立我的圣所，直到永远。我的居所也必在他们中间；我要作他们的神，他们要作我的子民。我的圣所在他们中间，直到永远，列国就必知道我耶和华是使以色列成圣的。以西结书 37:26–28。
The combination of Divinity and humanity is represented in a variety of ways within God’s Word, and one illustration is when the “citadel of the soul” that is located within a human being's higher nature is attached to the citadel of God’s sanctuary. When the heavenly throne room that represents God’s citadel is joined with the citadel of a human being’s higher nature, God’s people are “sanctified” and He dwells “in the midst of them for evermore.”
神性与人性的结合，在上帝的话语中以多种方式被表明；其中一个例证，就是位于人之高等本性之内的“灵魂的堡垒”与上帝圣所的堡垒相连。当那代表上帝堡垒的天上宝座室与人之高等本性的堡垒联合时，上帝的子民便被“分别为圣”，祂也要“永远住在他们中间”。
After chapter thirty-seven Ezekiel sets forth the chapters thirty-eight and thirty-nine, where he addresses Gog and Magog as symbols of the confederacy of mankind who are outside of God’s chosen covenant people. In chapter forty, the covenant people of chapter thirty-seven are represented as a temple that fills the whole earth. Chapters thirty-eight to forty represent the rising up of God’s covenant people in the latter days, as represented by the numbers 38 and 40.
在第三十七章之后，以西结陈明第三十八章和第三十九章，在那里他论到歌革和玛各，将其视为神所拣选之立约子民之外、人类联盟的象征。到第四十章，第三十七章中的立约子民被表述为一座充满全地的殿。第三十八章至第四十章表征神的立约子民在末后的日子兴起，正如数字三十八与四十所表征的。
We will continue these things in the next article.
我们将在下一篇文章中继续论述这些事。