We ended our last article touching on the three parallel lines of prophetic testimony represented by chapters eleven through twenty-two in Genesis, the first book of the Old Testament, Matthew the first book of the New Testament and Revelation the last book of both the New Testament and the Bible. The line of Genesis identifies the covenant with Abram, the line of Matthew identifies the covenant with the Christian church, with Peter as the symbol of the beginning and end of modern spiritual Israel. The middle verses of both lines identify the seal of God, with Abram, it was “circumcision,” and with Peter it was his name changing. The center verse of the line in Revelation is chapter seventeen, verse twelve.
我们在上一篇文章的结尾提到了三条彼此平行的预言性见证线索，它们分别体现在旧约第一卷《创世记》的第十一至二十二章、新约第一卷《马太福音》，以及同时也是新约和整本圣经最后一卷的《启示录》中。《创世记》这条线指明了与亚伯兰所立的约；《马太福音》这条线指明了与基督教会所立的约，彼得作为现代属灵以色列起点与终点的象征。两条线的中间经文都指出神的印记：对亚伯兰来说是“割礼”，对彼得来说则是他名字的改变。《启示录》这条线的中心经节是十七章十二节。
And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. Revelation 17:12.
你所看见的那十角，就是十位王，他们还没有得国；但他们要与那兽同受王一般的权柄一小时。启示录 17:12。
Genesis and Matthew identify the marriage of Divinity with humanity, and Revelation identifies the marriage of the beast and the dragon at the Sunday law. All three lines point to the Sunday law where one class manifests the mark of the beast and the other the seal of God. The counterfeit of the beast and dragon in verse twelve is the omega mention of Nimrod’s tower in Genesis eleven. There the counterfeit covenant religion met its judgment, and in Revelation seventeen the whore–who is Babylon the great–is judged. Nimrod is the alpha to the Vatican’s omega, and for this reason the papacy is Babylon the great, the omega to Nimrod’s Babel the alpha.
创世记与马太福音指出神性与人性的婚姻，而启示录则在星期日法令之时指出兽与龙的婚姻。这三条线索都指向星期日法令：在那里，一类人显出兽的印记，另一类人显出神的印记。第十二节中关于兽与龙的假冒之事，是创世记十一章所提宁录之塔的俄梅伽对应。那里，假冒的立约宗教受到了审判；而在启示录十七章，那淫妇——就是大巴比伦——也受审判。宁录是阿尔法，梵蒂冈是俄梅伽；因此，教皇制度就是大巴比伦，是与宁录之巴别的阿尔法相对应的俄梅伽。
Of note in these three middle verses is that the testimony contained in each middle point of the line is actually three verses.
在这三节位于中间的经文中，值得注意的是，每一行中点所包含的见证实际上由三节经文组成。
This is my covenant, which ye shall keep, between me and you and thy seed after thee; Every man child among you shall be circumcised. And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. And he that is eight days old shall be circumcised among you, every man child in your generations, he that is born in the house, or bought with money of any stranger, which is not of thy seed. Genesis 17:10–12.
这是你们要遵守的我的约，就是我与你和你后裔之间的约：你们中间所有的男子都要受割礼。你们要给包皮行割礼，这将作为我与你们之间立约的记号。你们中间生下来第八天的都要受割礼；凡你们世世代代的一切男子，无论是在你家里所生的，或用银子从外人买来的，不属你的后裔的，也都要受割礼。创世记 17:10-12。
And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Matthew 16:17–19.
耶稣回答他说：“西门·巴约拿，你是有福的！因为这不是属血肉的向你显明的，乃是我在天上的父。我还告诉你：你是彼得，我要把我的教会建造在这磐石上；阴间的门不能胜过它。我要把天国的钥匙给你；凡你在地上所捆绑的，在天上也要捆绑；凡你在地上所释放的，在天上也要释放。”马太福音 16:17-19。
And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. These have one mind, and shall give their power and strength unto the beast. Revelation 17:11–13.
那先前有、如今却没有的兽，就是第八位，他也同列于那七位之中，并且往沉沦里去。你所看见的那十角就是十位王，他们还没有得国，但要与那兽同得权柄作王一时。这些人同心合意，将自己的能力和权柄交给那兽。启示录 17:11-13。
The story of the counterfeit covenant represented by Nimrod’s bricks and mortar, and his counterfeit system of church and state, represented by the tower and the city, typifies the counterfeit system of the image of the beast represented in the omega of Nimrod’s story. Three lines, with three center points of three verses, which all testify to the covenant of life and the covenant of death. The one hundred and forty-four thousand are the true eighth who are of the seven, and the papacy is simply the counterfeit. Nimrod’s class has unity of mind at their marriage, a counterfeit to the one hundred and forty-four thousand, who are unified with the mind of Christ. The counterfeit beast “was, and is not,” is a counterfeit of Christ who was, and is, and is yet to come. In verse eight the full expression of the counterfeit represented by the papacy is expressed.
宁录以砖与灰泥所象征的假冒之约，以及以塔与城所象征的他那套教会与国家的假冒体制，这一叙事预表了在宁录故事的“俄梅戛”中所代表的“兽的像”的假冒体制。三条线，加上三节经文的三个中心点，都为生命之约与死亡之约作见证。十四万四千人是出于那七者的真正“第八”，而教皇制度不过是赝品。宁录一派在他们的婚配之时心意一致，这是对十四万四千人的假冒；而十四万四千人与基督的心意合一。那“曾有、如今没有”的假冒之兽，是对那“昔在、今在、将要来”的基督的假冒。在第八节中，教皇制度所代表的假冒被充分表明。
The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition: and they that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, when they behold the beast that was, and is not, and yet is. Revelation 17:8.
你所看见的兽曾经有，现在却没有；它将要从无底坑上来，归于沉沦。住在地上的人，就是那些名字从世界创立以来没有记在生命册上的，当他们看见那曾有、今无、而又将有的兽时，就要惊奇。启示录 17:8。
Jesus is He who was, and is, and is yet to come, and the papacy, the eighth that is of the seven, is the beast that “was, and is not, and yet is.” The “one hour” that the marriage of the dragon and beast represents the history from the Sunday law, where the one hundred thousand represented by Peter and Abram, ascend to the heaven as an ensign, at the very time the papacy ascends.
耶稣就是那昔在、今在、以后永在的；而教皇权——那“属七而为八”的——就是那“曾在、今不在、却仍在”的兽。“一小时”，即龙与兽的联姻所象征的那段历史，是从星期日法令开始的；彼得与亚伯兰所代表的十万人作为旌旗升到天上，恰在教皇权升起之时。
We have been seeking to address the book of Joel from the perspective that Peter at Pentecost identified his Pentecostal message as a fulfillment of Joel. In the three covenant lines of twelve chapters each, the middle three verses of each line address the identical history, and Peter is represented in that history as being with Jesus at Caesarea Philippi, which is Panium, which is where the world is now on the verge of experiencing. At Panium, Peter is also in Jerusalem at the Pentecostal outpouring. The three lines of twelve chapters converge at Panium and Pentecost when the seal of God is impressed upon Christ’s bride and the mark of the beast is impressed upon Satan’s bride. The book of Joel is identifying the wake-up call in the parable of the ten virgins, when the Laodicean Seventh-day Adventist church awakens to the fact that they are lost.
我们一直在尝试从这样一个角度来解读《约珥书》：彼得在五旬节把他所传讲的五旬节信息认定为对《约珥书》的应验。在三条各有十二章的圣约线索中，每条线中间的三节经文都指向同一段历史，而在那段历史里，彼得被描绘为与耶稣同在该撒利亚腓立比，也就是帕尼翁——这正是当今世界所濒临的情境。在帕尼翁，彼得也在耶路撒冷，经历五旬节的浇灌。这三条十二章的线在帕尼翁与五旬节相汇；那时，神的印记盖在基督的新妇身上，而兽的印记则印在撒但的新妇身上。《约珥书》指出了十童女比喻中的那声警醒呼召，就是当老底嘉的基督复临安息日会醒悟过来，认识到自己迷失了的时候。
The book of Joel is set within the context of four generations.
《约珥书》置于四个世代的背景之中。
The word of the Lord that came to Joel the son of Pethuel.
耶和华的话临到毗土珥的儿子约珥。
Hear this, ye old men, and give ear, all ye inhabitants of the land.
老年人哪，当听这话；这地的一切居民，都要侧耳而听。
Hath this been in your days, or even in the days of your fathers? Tell ye your children of it, and let your children tell their children, and their children another generation. That which the palmerworm hath left hath the locust eaten; and that which the locust hath left hath the cankerworm eaten; and that which the cankerworm hath left hath the caterpiller eaten. Joel 1:1–4.
这事在你们的日子里曾有过吗？甚至在你们列祖的日子里呢？你们要把这事告诉你们的子女，让你们的子女告诉他们的子女，他们的子女再告诉下一代。剪虫所剩下的，蝗虫吃了；蝗虫所剩下的，尺蠖吃了；尺蠖所剩下的，毛虫吃了。约珥书 1:1-4。
The “old men” are the leaders of the Laodicean Seventh-day Adventist church during the sealing time of the one hundred and forty-four thousand, and the sealing is accomplished during the outpouring of the Holy Spirit. The “old men” are represented by Ezekiel as “the ancient men.”
“老年人”是在十四万四千人受印时期，老底嘉的基督复临安息日会教会的领袖。受印是在圣灵浇灌期间完成的。“老年人”在以西结书中被称为“古老的人”。
Then said he unto me, Son of man, hast thou seen what the ancients of the house of Israel do in the dark, every man in the chambers of his imagery? for they say, The Lord seeth us not; the Lord hath forsaken the earth. Ezekiel 8:12.
他又对我说：人子啊，你可曾看见以色列家的长老在暗中所行的事吗？他们各人在自己图像的密室里；因为他们说：“主看不见我们；主已经离弃这地。”以西结书 8:12。
Inspiration is clear that the sealing of Ezekiel chapter nine is the same sealing as chapter seven of Revelation. It is also clear that the “ancient men” of chapter eight’s four escalating abominations, are represented by the number 25. Twenty-five “ancient men” who were to be the guardians of God’s flock, are the men bowing to the sun. They are the first to be judged. In context of the sanctuary that they turn away from, they represent two courses of twelve priests and the high priest. At the Sunday law, they bow to the sun and accept the mark of the beast, pledging their agreement with the dragon, the beast and the false prophet. The 25 were typified by the 250 in the rebellion of Korah, Dathan and Abiram, who represent the threefold union that the 250 men offering incense join. The three ring leaders of apostasy died when the earth opened its mouth and swallowed them up.
启示明确指出，以西结书第九章的盖印与启示录第七章的盖印是同一件事。同样明确的是，第八章中四个不断升级的可憎之事里的“长老”，是由数字二十五所代表的。本应作上帝羊群守护者的二十五位“长老”，却向太阳下拜。他们是首先受审判的人。在他们背弃的圣所这一语境中，他们代表两班各十二名祭司和一位大祭司。当星期日法令颁布时，他们向太阳下拜并接受兽的印记，表示他们与那龙、兽和假先知立场一致。这二十五人，是在可拉、大坍和亚比兰叛乱中的二百五十人所预表的；可拉、大坍和亚比兰代表三重联盟，而那二百五十个献香的人加入了这一联盟。这三位背道的首领在大地开口将他们吞下时死亡。
And Moses said, Hereby ye shall know that the Lord hath sent me to do all these works; for I have not done them of mine own mind. If these men die the common death of all men, or if they be visited after the visitation of all men; then the Lord hath not sent me. But if the Lord make a new thing, and the earth open her mouth, and swallow them up, with all that appertain unto them, and they go down quick into the pit; then ye shall understand that these men have provoked the Lord.
摩西说：由此你们就知道是耶和华差我行这一切事；我并非凭着自己的意思而行。若这些人像众人一样死，或遭遇众人所常遭的，那么耶和华就没有差我来。倘若耶和华行一件新事，使地开口，把他们和属他们的一切吞下去，他们活活地坠入阴坑，那么你们就知道这些人是惹耶和华发怒了。
And it came to pass, as he had made an end of speaking all these words, that the ground clave asunder that was under them: And the earth opened her mouth, and swallowed them up, and their houses, and all the men that appertained unto Korah, and all their goods. They, and all that appertained to them, went down alive into the pit, and the earth closed upon them: and they perished from among the congregation.
他把这一切话说完的时候，他们脚下的地就裂开了；地开了口，把他们和他们的房屋，并一切属可拉的人，以及他们所有的财物，都吞下去。他们和一切属他们的，都活活地坠入深坑，地在他们上面合拢；他们就从会众中灭亡了。
And all Israel that were round about them fled at the cry of them: for they said, Lest the earth swallow us up also. And there came out a fire from the Lord, and consumed the two hundred and fifty men that offered incense. Numbers 16:28–35.
凡在他们周围的以色列人，听见他们的呼喊，都逃跑了，因为他们说：“恐怕地也把我们吞下去。”又有火从耶和华那里出来，烧灭了献香的二百五十个人。民数记16:28-35。
The rebellion of 1888 was typified by the rebellion of Korah, Dahan, Abiram and the 250 men who offered incense. The 250 men had formed an alliance with a threefold confederacy that arrives at the Sunday law when the United States, the earth beast opens its mouth and speaks as a dragon. At that point, the latter rain is poured out without measure, just as the 250 men that offered incense were destroyed by fire coming down from heaven. The 250 men represent a false religious system who are destroyed during the outpouring of the latter rain at the Sunday law. The earth opening up on Korah and his cohorts, is the earthquake of Revelation eleven, that identifies the United States opening its mouth and speaking as a dragon. When the fire came down out of heaven on the 250, it typified the fire of Elijah at Mount Carmel, when those false prophets were slain. Elijah’s fire at Mount Carmel aligns with the Sunday law, so the fire upon the 250 men is the Sunday law fire of the latter rain.
1888年的叛逆，被可拉、大坍、亚比兰以及那二百五十个献香之人的叛逆所预表。那二百五十人与一个三重联盟结盟；当美国——从地上上来的兽——开口说话像龙的时候，这个三重联盟就进入星期日法令。那时，晚雨毫无保留地倾倒下来，正如那二百五十个献香的人被从天降下的火所毁灭一样。那二百五十人代表一个虚假的宗教体系，他们在星期日法令时晚雨倾降之际被毁灭。地裂开吞下可拉和他的同伙，就是启示录第十一章的那次地震，它标志着美国开口说话像龙。当从天降下的火临到那二百五十人时，这预表了迦密山上的以利亚之火，那时那些假先知被杀。迦密山上以利亚的火与星期日法令相对应，所以临到那二百五十人的火，就是星期日法令时的晚雨之火。
The passage in Numbers dealing with Korah’s rebellion, is prophetically aligned with the rebellion against the message of the Promised Land, as presented by Joshua and Caleb. That rebellion represents the biblical “day of provocation.” The passage of Korah’s rebellion says, “ye shall understand that these men have provoked the Lord.”
民数记中关于可拉叛乱的段落，在预言上与人们对约书亚和迦勒所传达的应许之地信息的叛逆相一致。那次叛逆代表圣经所说的“惹怒之日”。关于可拉叛乱的段落说：“你们就必明白，这些人是惹耶和华发怒的。”
It is the wise who understand, and the wise are to understand that the history of Korah’s rebellion, is to be laid upon the rebellion against Joshua’s message of the Promised Land. That rebellion took place at Kadesh, and both Kadesh and Korah’s rebellion are the rebellion of Seventh-day Adventism at the Sunday law. Korah and the 250 men who offered incense, typified the 25 men bowing to the sun in Ezekiel 8. The ancient men in Ezekiel eight represent the fourth of four escalating abominations, that are accomplished in Jerusalem, the symbol of God’s church.
惟有智慧人能明白；智慧人也当明白，可拉叛乱的历史，应当放在反对约书亚关于应许之地的信息的那场叛逆之上加以对照。那场叛逆发生在加低斯，而加低斯及可拉的叛乱，都代表基督复临安息日会在星期日法令时的叛逆。可拉和那二百五十个献香的人，预表以西结书第八章中向日头下拜的二十五个人。以西结书第八章中的长老们，代表四件层层升级的可憎之事中的第四件；这些可憎之事是在耶路撒冷中所成就的，而耶路撒冷是上帝教会的象征。
The first abomination is the image of jealousy, the second is hidden chambers, the third is weeping for Tammuz and then the 25 men bow down to the sun. Then chapter nine identifies those who are sighing and crying for the abominations, represented in chapter eight. Those that sigh and cry are sealed by the angel that ascends from the east. An angel is a messenger, and represents a message.
第一个可憎之事是惹忌的像，第二个是隐藏的密室，第三个是为搭模斯哭泣，随后又有二十五个人向太阳下拜。接着，第九章指出那些为第八章所描述的可憎之事叹息哀哭的人。那些叹息哀哭的人被从东方上来的天使盖上印记。天使就是使者，也代表一则信息。
The sealing message from the east, is the message of the east wind, which is the message of Islam. Once the one hundred and forty-four thousand are sealed, the destroying angels begin their work, right where the external line of prophecy teaches that “national apostasy is followed by national ruin.” Before the judgment is accomplished upon those represented by Korah, the rebels are taken outside of Jerusalem. The wicked are removed from Jerusalem, for it is not the righteous that flee Jerusalem.
从东方来的盖印之信息，就是东风的信息，也就是伊斯兰的信息。一旦十四万四千人受印，毁灭的天使就开始他们的工作，正如预言的外线所教导的：“国家背道之后，随之而来的是国家的毁灭。”在对可拉所代表之人的审判完成之前，叛逆者被带到耶路撒冷城外。恶人被赶出耶路撒冷，因为逃离耶路撒冷的并不是义人。
Moreover the spirit lifted me up, and brought me unto the east gate of the Lord’s house, which looketh eastward: and behold at the door of the gate five and twenty men; among whom I saw Jaazaniah the son of Azur, and Pelatiah the son of Benaiah, princes of the people.
此外，灵将我举起，带我到耶和华的殿朝东的东门口；看哪，在门口有二十五个人，其中我看见有民间的首领——押朔的儿子雅撒尼亚，和比拿雅的儿子毗拉提。
Then said he unto me, Son of man, these are the men that devise mischief, and give wicked counsel in this city: Which say, It is not near; let us build houses: this city is the caldron, and we be the flesh.
他就对我说：“人子啊，这些人是在这城中图谋祸害、出恶谋的；他们说：‘时候尚未临近；我们来建造房屋吧。这城是锅，我们是肉。’”
Therefore prophesy against them, prophesy, O son of man. And the Spirit of the Lord fell upon me, and said unto me, Speak; Thus saith the Lord;
所以你要指着他们说预言，预言吧，人子啊。主的灵降在我身上，对我说：你说：主如此说：
Thus have ye said, O house of Israel: for I know the things that come into your mind, every one of them. Ye have multiplied your slain in this city, and ye have filled the streets thereof with the slain. Therefore thus saith the Lord God; Your slain whom ye have laid in the midst of it, they are the flesh, and this city is the caldron: but I will bring you forth out of the midst of it. Ye have feared the sword; and I will bring a sword upon you, saith the Lord God. And I will bring you out of the midst thereof, and deliver you into the hands of strangers, and will execute judgments among you. Ye shall fall by the sword; I will judge you in the border of Israel; and ye shall know that I am the Lord. This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel: And ye shall know that I am the Lord: for ye have not walked in my statutes, neither executed my judgments, but have done after the manners of the heathen that are round about you.
以色列家啊，你们这样说；因为进入你们心中的意念，我都知道，一个不漏。你们在这城中使你们所杀的人增多，又用所杀的人充满了这城的街道。因此，主耶和华如此说：你们在城中所放的你们所杀的人，是肉；这城是锅；但我必把你们从其中带出来。你们惧怕刀剑；主耶和华说：我必使刀剑临到你们。我必把你们从其中领出来，交在外人手中，在你们中间施行审判。你们必倒在刀下；我必在以色列的境界审判你们；你们就知道我是耶和华。这城必不作你们的锅，你们也不在其中作肉；我却要在以色列的境界审判你们。你们就知道我是耶和华，因为你们没有遵行我的律例，也没有遵守我的典章，反而照你们四围外邦人的风俗而行。
And it came to pass, when I prophesied, that Pelatiah the son of Benaiah died. Then fell I down upon my face, and cried with a loud voice, and said, Ah Lord God! wilt thou make a full end of the remnant of Israel? Ezekiel 11:1–13.
正当我预言的时候，比拿雅的儿子毗拉提雅死了。我就俯伏在地，大声呼喊，说：唉，主耶和华啊！你要把以色列所剩下的人完全灭绝吗？以西结书 11:1-13。
Jerusalem is purified at the Sunday law, when the wheat is separated from the tares. The men represented by the 25, or Korah’s 250 are taken outside, to the “border” of Jerusalem to die. 25 is the number of priests who served for a week, and when symbolized by the tenfold number of 250, it represents the worldwide church, for ten is a symbol of worldwide. The church militant is defined as the church made up of wheat and tares, and the church triumphant represents the church that is only wheat.
耶路撒冷在星期日法令之时被洁净，那时麦子与稗子被分别。由那25人，或可拉的250人所象征的人，被带到耶路撒冷的“边界”之外而死。25是服事一周的祭司人数，而当以十倍的数字250来象征时，它代表世界性的教会，因为十是象征世界范围的数字。争战的教会被定义为由麦子和稗子组成的教会，而凯旋的教会则代表仅由麦子组成的教会。
“Has God no living church? He has a church, but it is the church militant, not the church triumphant. We are sorry that there are defective members, that there are tares amid the wheat. Jesus said: ‘The kingdom of heaven is likened unto a man which sowed good seed in his field: but while men slept, his enemy came and sowed tares among the wheat, and went his way…. So the servants of the householder came and said unto him, Sir, didst not thou sow good seed in thy field? from whence then hath it tares? He said unto them, An enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up? But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them. Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn.’
上帝难道没有一个有生命的教会吗？他有教会，但那是征战的教会，不是凯旋的教会。我们遗憾其中有不完全的会友，也有稗子夹在麦子中间。耶稣说：“天国好比一个人把好种撒在自己的田里；但人睡觉的时候，他的仇敌来，把稗子撒在麦子中间，就走了……于是家主的仆人来对他说：‘主啊，你不是把好种撒在田里吗？那么稗子是从哪里来的呢？’他说：‘这是仇敌做的。’仆人对他说：‘那么你要我们去把它们拔出来吗？’他说：‘不必，恐怕你们拔稗子，连麦子也一并拔出来。让两样一同长，直到收割；到收割的时候，我要对收割的人说：先把稗子收拢，捆成捆，留着烧；但要把麦子收在我的仓里。’”
“In the parable of the wheat and the tares, we see the reason why the tares were not to be plucked up; it was lest the wheat be rooted up with the tares. Human opinion and judgment would make grave mistakes. But rather than have a mistake made, and one single blade of wheat rooted up, the Master says, ‘Let both grow together until the harvest;’ then the angels will gather out the tares, which will be appointed to destruction. Although in our churches, that claim to believe advanced truth, there are those who are faulty and erring, as tares among the wheat, God is long-suffering and patient. He reproves and warns the erring, but He does not destroy those who are long in learning the lesson He would teach them; He does not uproot the tares from the wheat. Tares and wheat are to grow together till the harvest; when the wheat comes to its full growth and development, and because of its character when ripened, it will be fully distinguished from the tares.
在麦子与稗子的比喻中，我们看到为什么不应把稗子拔掉；这是免得连麦子也同着稗子被连根拔起。人的意见和判断容易犯大错。但为了不至于因误判而连一根麦苗也被连根拔起，主人说：“让两样一同生长，直到收割；”那时天使要把稗子收出来，注定它们要灭亡。虽然在我们自称信奉更进真理的教会里，有些人有缺陷、走错了路，如同麦子中的稗子，但上帝是恒久忍耐、满有耐心的。他责备并警戒那走错的人，却不毁灭那些在学习他要教导的功课上迟缓的人；他不把稗子从麦子中拔出。稗子与麦子要一同生长，直到收割；当麦子完全长成并充分发展时，因其成熟时的特征，就会与稗子完全区分出来。
“The church of Christ on earth will be imperfect, but God does not destroy His church because of its imperfection. There have been and will be those who are filled with zeal not according to knowledge, who would purify the church, and uproot the tares from the midst of the wheat. But Christ has given special light as to how to deal with those who are erring, and with those who are unconverted in the church. There is to be no spasmodic, zealous, hasty action taken by church members in cutting off those they may think defective in character. Tares will appear among the wheat; but it would do more harm to weed out the tares, unless in God’s appointed way, than to leave them alone. While the Lord brings into the church those who are truly converted, Satan at the same time brings persons who are not converted into its fellowship. While Christ is sowing the good seed, Satan is sowing the tares. There are two opposing influences continually exerted on the members of the church. One influence is working for the purification of the church, and the other for the corrupting of the people of God.” Testimonies to Ministers, 45, 46.
基督在地上的教会将是不完全的，但上帝不会因为它的不完全而毁灭祂的教会。过去一直有，也将会有那些热心却不按着真知识的人，想要洁净教会，并把麦子中间的稗子连根拔起。但基督已经就如何对待走迷的人，以及教会中尚未悔改的人，赐下了特别的亮光。教会成员不可因一时冲动、出于热心而草率行动，把他们认为品格有缺陷的人开除出教会。稗子必会出现在麦子中间；但若不是照着上帝所指定的方式去做，去拔除稗子比任其存在更会造成伤害。当主把那些真正悔改归主的人带入教会时，撒但也同时把未悔改的人带入教会的团契中。基督在撒下好种子的时候，撒但也在撒下稗子。教会的成员不断地受到两种彼此对立的影响：一种致力于洁净教会，另一种则致力于败坏上帝的子民。给传道人的证言，第45、46页。
The wicked are taken outside of Jerusalem to be destroyed. They are removed at the time of the harvest, which is also the time when the wheat has matured, for it is then that the wheat is gathered together as the first fruit wave offering of the two Pentecostal wave loaves. The harvesting of the first fruit of the wheat is a specific subject of biblical prophecy. The separation of the wheat and tares is addressing this very subject, and many of Christ’s parables identify this very significant prophetic waymark.
恶人被带到耶路撒冷城外予以毁灭。他们是在收割的时候被除去的；那也是麦子成熟的时候，因为那时麦子被收聚，作为五旬节两个摇饼的初熟之物，用以行摇祭。收割麦子初熟的果子是圣经预言中的一个特定主题。麦子与稗子的分别正是论到这一主题，并且基督的许多比喻都指出了这一极为重要的预言性路标。
“Again, these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.
“再者，这些比喻教导我们：审判之后不再有恩典时期。福音的工作一旦完成，善与恶之间的分别便随即来到，而各等人的命运也就永远定定了。”《基督比喻实训》，123页。
The wheat offering is the one hundred and forty-four thousand, and the third angel separates the wheat from the tares.
麦子献祭就是那十四万四千人，第三位天使将麦子与稗子分开。
“I then saw the third angel. Said my accompanying angel, ‘Fearful is his word, awful is his mission. He is the angel that is to select the wheat from the tares, and seal or bind the wheat for the heavenly garner.’ These things should engage the whole mind, the whole attention. Again I was shown the necessity of those who believe we are having the last message of mercy, being separate from those who are daily receiving or imbibing new error. I saw that neither young nor old should attend the assemblies of those who are in error and darkness. Said the angel, ‘Let the mind cease to dwell on things of no profit.’” Manuscript Releases, volume 5, 425.
“随后我看见第三位天使。陪伴我的天使说：‘他的话令人畏惧，他的使命可畏。他就是那位要从稗子中拣选麦子的天使，并为天上的谷仓将麦子印封或捆绑。’这些事应当占据全部心思、全部注意力。我再次被指示到，相信我们正在领受最后怜悯信息的人，有必要与那些每日接受或吸收新错误的人分别出来。我看见，无论老少，都不应参加那些处在错误和黑暗中的人所举行的聚会。天使说：‘让心思不再停留在无益之事上。’” 《手稿发布》，第5卷，第425页。
The third angel seals the wheat and also separates the wheat from the tares. The third angel represents the Sunday law, which is where the 25 men, representing the leadership of the Laodicean Seventh-day Adventist church are taken outside of Jerusalem and judged. At that point the church militant is transformed into the church triumphant.
第三位天使给麦子盖上印记，并且把麦子与稗子分开。第三位天使代表星期日法令；届时，代表老底嘉时期基督复临安息日会领导层的二十五位男子将被带到耶路撒冷城外受审。那时，争战的教会将转变为凯旋的教会。
“The work is soon to close. The members of the church militant who have proved faithful will become the church triumphant. In reviewing our past history, having travelled over every step of advance to our present standing, I can say, Praise God! As I see what God has wrought, I am filled with astonishment and with confidence in Christ as Leader. We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and his teaching in our past history.” General Conference Bulletin, January 29, 1893.
这项工作很快就要结束了。征战的教会中那些已经证明忠心的成员，将要成为凯旋的教会。回顾我们过去的历史，回想我们如何一步步走到今天的地位，我可以说：赞美上帝！当我看见上帝所成就的一切，我满心惊叹，并对作为领袖的基督充满信心。我们对将来没有什么可惧怕的，除非我们忘记主怎样带领我们，以及他在我们过去历史中的教训。 《总会公报》，1893年1月29日。
The prophetic subject of the separation of the tares from the wheat is a major subject of Bible prophecy. Christ cleansing the temple is an illustration of this work, the climax occurs at the Sunday law, for we the see those who were to be judged taken to the border of Jerusalem to die.
将稗子与麦子分开的预言主题是圣经预言中的一个重要主题。基督洁净圣殿是这项工作的一个例证，高潮出现在星期日法令之时，因为我们看见那些将受审判的人被带到耶路撒冷的边界去处死。
“When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘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’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.
“耶稣开始祂公开传道之时，曾洁净圣殿，使其脱离亵渎性的污秽。在祂传道工作的最后诸举之一，乃是第二次洁净圣殿。同样，在那为警告世人而作的最后工作中，也向众教会发出两次明确的呼召。第二位天使的信息是：‘巴比伦大城倾倒了！倾倒了！因为她叫万国喝她淫乱大怒之酒。’（启示录 14:8）而在第三位天使信息的大声呼喊中，又听见有声音从天上说：‘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，她的不义 神已经想起来了。’（启示录 18:4, 5）”《信息选粹》卷二，118页。
The church of wheat and tares exists until the Sunday law crisis when the tares are removed, not by human strength, but by the third angel—which represents the Sunday law, but also the message of the latter rain then swelling into a loud cry. The tares are an element of the prophetic testimony, as is the wheat. The providence of God reaches the Sunday law and the third angel purifies the temple the second time. He cleansed it on October 22, 1844, and the second temple cleansing is the Sunday law.
麦子与稗子并存的教会将一直存在，直到星期日法令的危机到来之时，稗子被除去；除去稗子的不是人的力量，而是第三位天使——它代表着星期日法令，也代表晚雨的信息，并且随后渐渐高涨成为大呼喊。稗子是预言的见证中的一个要素，麦子也是如此。上帝的天意推进到星期日法令之际，第三位天使将第二次洁净圣殿。他在1844年10月22日洁净了它，而第二次洁净圣殿就是星期日法令。
The external elements of history that lead to the Sunday law are a major element of the testimony of the church triumphant, as are the tares, the wheat and the binding of the two classes. The closing messages of Revelation are the three angels’ messages, and they separate and bind the two classes, but it is important to see that Sister White identifies that those “closing messages,” “ripen the harvest.” The closing message that ripens the harvest is the latter rain, and it is the fire that binds the 250 men “as fagots for the fires of destruction.”
导致星期日法令的历史外在要素，是得胜教会见证中的一个主要要素；同样，稗子、麦子以及两类人的捆绑也是如此。启示录的结束信息是三位天使的信息，它们将两类人分别出来并加以捆绑；但重要的是要看到，怀特姐妹指出，那些“结束的信息”，“使庄稼成熟”。使庄稼成熟的那结束信息就是晚雨，并且正是那火把这250个人捆起来，“如同为毁灭之火准备的柴束”。
“To John were opened scenes of deep and thrilling interest in the experience of the church. He saw the position, dangers, conflicts, and final deliverance of the people of God. He records the closing messages which are to ripen the harvest of the earth, either as sheaves for the heavenly garner or as fagots for the fires of destruction. Subjects of vast importance were revealed to him, especially for the last church, that those who should turn from error to truth might be instructed concerning the perils and conflicts before them. None need be in darkness in regard to what is coming upon the earth.” The Great Controversy, 341.
“约翰得以看见与教会经历有关、深邃而扣人心弦的景象。他看见了上帝子民的处境、危险、争战，以及最终的拯救。他记述了那将使地上的庄稼成熟的最后信息，使其或成为天上仓中的禾捆，或成为毁灭之火中的柴束。有极其重大的题旨向他启示出来，尤其是为末后的教会，使那些从谬误转向真理的人，得以受教，明白摆在他们前面的危险与争战。关于将要临到地上的事，没有人必须处于黑暗之中。”《善恶之争》，341页。
His cleansing of the temple, is also illustrated by the work of the Dirt Brush man who John the Baptist introduced as the One who followed his ministry. He is the one who sweeps out the rubbish in Miller’s dream.
他洁净圣殿的作为，也可由那位“拿着除尘刷的人”的工作来说明；这位人是施洗约翰所介绍、在他之后承接其事工的那一位。他就是米勒梦中把垃圾扫出去的人。
“The Lord is about to reveal the difference between the righteous and the wicked; for his ‘fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into his garner; but he will burn up the chaff with unquenchable fire.’” Review and Herald, November 8, 1892.
“主即将显明义人与恶人之间的分别；因为‘他手里拿着簸箕，要扬尽他的场，把麦子收在仓里；却要用不灭的火把糠烧尽。’” 《评论与先驱》，1892年11月8日。
Isaiah is referenced by Sister White, when she identified that in 1849 the Lord had stretched out his hand a second time to gather the remnant of His people, and Isaiah and Sister White are identifying the final gathering of the one hundred and forty-four thousand. The process of gathering includes the scattering and gathering represented as the first disappointment, that leads to the gathering at the end of a tarrying time. Each of these elements of the sealing of the one hundred and forty-four thousand is a specific topic of biblical prophecy. The external history which the Lord employs as His tool to bring sin to its conclusion is represented in Daniel 11:11; and the final gathering is found in Isaiah 11:11; and the end of the tarrying time is found in Revelation 11:11 and the separation of the wheat and tares at the Sunday law is located in Ezekiel 11:11:
当怀特姐妹指出，在1849年主第二次伸手来招聚祂的余民时，她引用了以赛亚书；而以赛亚和怀特姐妹都在指认那十四万四千人的最终聚集。聚集的过程包括了以“第一次失望”所象征的分散与聚集，并引向在耽延时期结束时的聚集。关于为十四万四千人盖印的这些要素，每一项都是圣经预言中的特定主题。主用以使罪恶走向终结的外部历史，在但以理书11章11节中有所呈现；最终的聚集见于以赛亚书11章11节；耽延时期的结束见于启示录11章11节；而在星期日法令时麦子与稗子的分别则见于以西结书11章11节。
This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel. Ezekiel 11:11.
这城必不作你们的锅，你们也不作其中的肉；我必在以色列的境界审判你们。以西结书 11:11。
In Joel, the “new wine” is cut off from the ancient old men who were to be the guardians of the sanctuary. The message of the Midnight Cry is the new wine of Joel, and the fire that comes down at the Sunday law has been typified by the Pentecostal fire. That fire represents a message, which is the new wine, but it is also the message that destroys the 250 men who offered incense. The Laodicean Seventh-day Adventist church ends at the Sunday law, for it is then that the fire is poured out without measure and it destroys the 250 men who offered incense; it therefore destroys their system of worship.
在《约珥书》中，“新酒”从本应作为圣所守护者的古时长老那里被断绝。半夜呼声的信息就是《约珥书》中的那新酒，而在星期日法令时降下的火，已经被五旬节的火所预表。那火代表一则信息，即这新酒，但它也是毁灭那二百五十个献香之人的信息。老底嘉的基督复临安息日会教会在星期日法令时结束，因为就在那时，火被毫无保留地倾倒下来，并毁灭那二百五十个献香的人；因此也毁坏了他们的敬拜体系。
If the Seventh-day Adventist church were faithful at the Sunday law, the power and might of the United States government will close it down. If it is unfaithful, it will simply change its name to First-day Adventist church or some other close facsimile. Righteous or unrighteous the Seventh-day Adventist church does not go beyond the Sunday law. The prophetic testimony identifies that Adventism has rejected the message of the old paths at 9/11, and those old paths lead to the shut door at the Sunday law. The 25 men were represented in Ezekiel’s passage by “Jaazaniah the son of Azur, and Pelatiah the son of Benaiah, princes of the people.”
如果基督复临安息日会在星期日法令临到时仍然忠心，美国政府的权力与威势就会将其取缔。若是不忠，它就会干脆把名字改成“第一日复临教会”或其他类似的名称。无论为义或不义，基督复临安息日会都不会越过星期日法令。先知性的见证指出，复临主义在9/11时已经拒绝了古道的信息，而这些古道通向星期日法令时的关门。那二十五个人在以西结的经文中由“亚朔的儿子雅撒尼亚和比拿雅的儿子毗拉提，民中的首领”所代表。
Their name’s profess the characteristics of God’s people, but it is simply profession. Jaazaniah means God hears, and he is the son of Azur, which means to help and protect. Sister White says the 25 men were to be the guardians, as represented by “Azur.” His son professes to “hear” God, but he is the class that seeing, they see not, and hearing, they hear not. Pelatiah means delivered of God, and his father “Benaiah,” means God has built. When Ezekiel finished his warning message Pelatiah died.
他们的名字宣称上帝子民的特征，但那不过是口头的宣称。Jaazaniah 的意思是“上帝听见”，他是 Azur 的儿子，Azur 的意思是“帮助并保护”。Sister White 说，那二十五个人本应成为守护者，正如“Azur”所代表的那样。他的儿子自称“听见”上帝，但他属于那类人：有眼看却不见，有耳听却不闻。Pelatiah 的意思是“蒙上帝拯救”，他的父亲 Benaiah 的意思是“上帝已经建造”。当 Ezekiel 讲完他的警告信息时，Pelatiah 就死了。
This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel: And ye shall know that I am the Lord: for ye have not walked in my statutes, neither executed my judgments, but have done after the manners of the heathen that are round about you. And it came to pass, when I prophesied, that Pelatiah the son of Benaiah died. Then fell I down upon my face, and cried with a loud voice, and said, Ah Lord God! wilt thou make a full end of the remnant of Israel? Ezekiel 11:11–13.
这城必不作你们的锅，你们也不作其中的肉；我却要在以色列的境界审判你们。你们就知道我是耶和华；因为你们没有遵行我的律例，也没有施行我的典章，反倒照着你们四围外邦人的风俗而行。我正说预言的时候，比拿雅的儿子毗拉提雅就死了。我便俯伏在地，大声呼喊说：“哎，主耶和华啊！你竟要将以色列剩下的人灭绝净尽吗？”以西结书 11:11-13。
Pelatiah died at the loud cry of Ezekiel. The wheat died in the street on July 18, 2020 in fulfillment of Revelation eleven. The wheat are Moses and Elijah, the first author of God’s Word, and the promise of Elijah to come, is the last statement in the Old Testament. Alpha and Omega are slain in the street of Sodom and Egypt, but they are resurrected in 2024, as represented in Revelation 11:11. While they were dead, Sodom and Egypt rejoiced. Ezekiel places the death of Pelatiah in the time of the remnant when he says, “Ah Lord God! wilt thou make a full end of the remnant of Israel?” Sodom is the Seventh-day Adventist church in the time of the remnant, according to Isaiah.
毗拉提雅在以西结的大声呼喊时死了。麦子于2020年7月18日死在街上，为应验《启示录》第十一章。麦子就是摩西和以利亚；摩西是神的话语的第一位作者，而有关以利亚将要来的应许，是旧约中的最后一句话。阿尔法和俄梅伽被杀在所多玛和埃及的街上，但他们在2024年复活，如《启示录》11:11所示。他们死的时候，所多玛和埃及欢喜快乐。以西结在说“哎，主耶和华啊！你岂要将以色列的余民灭尽吗？”的时候，把毗拉提雅之死置于余民的时期。根据以赛亚，在余民的时期，所多玛就是基督复临安息日会教会。
Hear, O heavens, and give ear, O earth: for the Lord hath spoken, I have nourished and brought up children, and they have rebelled against me. The ox knoweth his owner, and the ass his master’s crib: but Israel doth not know, my people doth not consider.
诸天啊，要听！大地啊，侧耳而听！因为主说：我养育儿女，将他们抬举，他们却悖逆了我。牛认识自己的主人，驴认识主人的槽，但以色列却不认识，我的民也不留意。
Ah sinful nation, a people laden with iniquity, a seed of evildoers, children that are corrupters: they have forsaken the Lord, they have provoked the Holy One of Israel unto anger, they are gone away backward. Why should ye be stricken anymore? ye will revolt more and more: the whole head is sick, and the whole heart faint. From the sole of the foot even unto the head there is no soundness in it; but wounds, and bruises, and putrifying sores: they have not been closed, neither bound up, neither mollified with ointment. Your country is desolate, your cities are burned with fire: your land, strangers devour it in your presence, and it is desolate, as overthrown by strangers. And the daughter of Zion is left as a cottage in a vineyard, as a lodge in a garden of cucumbers, as a besieged city.
唉，有罪的国民，负罪累累的子民，作恶者的后裔、败坏的儿女！他们离弃了主，激怒了以色列的圣者，背道而行。 你们为何还要再受击打呢？你们却越发背叛；整个头都患病，整个心都发昏。 从脚掌到头顶，毫无完好之处；尽是伤口、瘀青和溃烂的疮；没有收口，也没有缠裹，也没有用膏油滋润。 你们的国土荒凉，你们的城邑被火焚烧；你们的田地在你们眼前被外人吞吃，一片荒凉，仿佛被外人倾覆。 锡安的女子被撇下，如葡萄园中的草棚，如瓜园里的守望棚，像被围困的城。
Except the Lord of hosts had left unto us a very small remnant, we should have been as Sodom, and we should have been like unto Gomorrah. Hear the word of the Lord, ye rulers of Sodom; give ear unto the law of our God, ye people of Gomorrah. Isaiah 1:2–10.
若不是万军之耶和华给我们留下极少的余民，我们早已像所多玛，也像蛾摩拉一样了。所多玛的官长啊，当听耶和华的话；蛾摩拉的百姓啊，要留心听我们神的律法。以赛亚书 1:2-10。
Moses and Elijah are slain in Sodom and Egypt during the period of the remnant. Egypt is a symbol of corrupted statecraft and Sodom of corrupted churchcraft. Pelatiah the son of Benaiah dies at the Sunday law, which Isaiah aligns with the biblical day of provocation, which is either 1863, or the Sunday law. Pelatiah the son of Benaiah represents a counterfeit of those who actually hear the Word of God. In the time of the remnant those represented by Moses and Elijah are slain and then resurrected. That resurrection began with a voice in the wilderness in July of 2023. From 2024 the final separation of the wheat and tares has been under way.
在余民时期，摩西和以利亚在所多玛和埃及被杀。埃及象征败坏的政权，所多玛象征败坏的教权。比拿雅的儿子毗拉提雅死在星期日法令之时；以赛亚将这一点与圣经所说的“惹怒之日”相对应，而这“惹怒之日”要么指1863年，要么指星期日法令。比拿雅的儿子毗拉提雅象征那些真正听见神话语之人的假冒者。在余民的时期，那些由摩西和以利亚所代表的人被杀，随后复活。那次复活始于2023年7月在旷野中的一个呼声。自2024年起，麦子与稗子的最终分离已经展开。
At the Sunday law the Seventh-day Adventist church will know that they are lost.
当星期日法令颁布时，基督复临安息日会将知道自己已经失丧。
This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel: And ye shall know that I am the Lord: for ye have not walked in my statutes, neither executed my judgments, but have done after the manners of the heathen that are round about you. And it came to pass, when I prophesied, that Pelatiah the son of Benaiah died. Ezekiel 11:11–13.
这城必不作你们的锅，你们也不作其中的肉；我却要在以色列的边界审判你们。你们就知道我是耶和华，因为你们没有遵行我的律例，也没有遵守我的典章，反倒照着你们四围外邦人的风俗而行。我正说预言的时候，比拿雅的儿子毗拉提雅就死了。以西结书 11:11-13。
The death of Pelatiah, whose names means delivered by God, means in context, delivered unto death, at the same point that the eleventh-hour workers are delivered from the hand of the king of the north in verse forty-one of Daniel eleven. Pelatiah is delivered into the hand of the king of the north at the Sunday law. Pelatiah, the son of Benaiah, meaning “what God’s has built.” At the very point where God has once again built a temple, to lift up as the church triumphant at the Sunday law, those represented by Pelatiah are delivered unto death, for rather than participating in the work of building up the old waste places, they were building themselves Tobiah’s tomb. Pelatiah represents Isaiah’s head to the toe, a body that is completely laden with sin. That body is the Laodicean Seventh-day Adventist church at the conclusion of four generations of progressive rebellion, that Isaiah expresses as an escalating rebellion when he states, “revolt more and more.” In the final testing process which began in 2024, the wheat is dead for three and a half days, then resurrected, at which point they shall know that the Lord is God.
毗拉提雅之死，他的名字意为“神所拯救”，但在上下文中却意为“被交与死亡”，这与但以理书十一章四十一节所说第十一小时的工人从北方王手中得拯救的时点相同。 在星期日法令之时，毗拉提雅被交在北方王的手中。 毗拉提雅是比拿雅的儿子，“比拿雅”的意思是“神所建造的”。 正在神再次建造圣殿、要在星期日法令之时将其高举为得胜的教会的那一刻，由毗拉提雅所代表的人却被交与死亡，因为他们没有参与重修久已荒废之处的工作，反而为自己建造多比雅的坟墓。 毗拉提雅代表以赛亚所说“从头到脚”、满身罪孽的身体。 那身体就是老底嘉的基督复临安息日会，处在四代渐进悖逆的结局；以赛亚以“越发悖逆”来表达这日益升级的叛逆。 在始于2024年的最终试炼过程中，麦子死去三天半，然后复活；那时他们就必知道主是神。
Therefore prophesy and say unto them, Thus saith the Lord God; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves, And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord. Ezekiel 37:12–14.
所以你要发预言，对他们说：主耶和华如此说：看哪，我的百姓啊，我要开你们的坟墓，使你们从坟墓中出来，领你们进入以色列地。我的百姓啊，我开了你们的坟墓，使你们从坟墓中出来的时候，你们就知道我是耶和华。我必将我的灵放在你们里面，你们就要活了；我必把你们安置在你们自己的土地上。那时，你们就知道我—耶和华—已经说了这话，并且成就了。这是耶和华说的。以西结书 37:12-14。
The counterfeit priesthood who are represented by 25 at the Sunday law, shall then know the Lord is God. The wheat know that the Lord is God in 2024, and the tares wake up to that knowledge at the Sunday law, when it is too late. The period begins with a grave and resurrection and ends with a grave and no resurrection. The wheat at the beginning know God, when He fulfills the resurrection of Revelation eleven, and the tares know at the Sunday law earthquake of the same chapter. In between those two waymarks the testing process of the latter rain brings both classes to maturity for the harvest.
在星期日法令之时，由25所代表的伪祭司团体那时就会知道主是上帝。麦子在2024年就知道主是上帝，而稗子要到星期日法令时才醒悟，但那时为时已晚。这段时期以坟墓与复活开始，以坟墓而无复活结束。起初，当祂应验启示录第十一章的复活时，麦子就认识神；而稗子要在同一章所述的星期日法令地震时才知道。在这两个路标之间，晚雨的考验过程使这两类人成熟，预备收割。
Joel’s message is the song of the vineyard, but the first issue it raises is whether men can recognize the latter days, by the former days. The “old men” in Joel could not do that, for when the wake-up call arrives at midnight, they are cut off—spewed out of the mouth of the Lord, right where the earth beast opens it’s mouth to speak, which is also where Balaam’s ass spoke, and where John the Baptist’s father spoke.
约珥的信息就是葡萄园之歌，但它首先提出的问题是，人能否借着从前的日子认出末后的日子。《约珥书》中的“老年人”做不到，因为当午夜的警钟敲响时，他们就被剪除——从主的口中被吐出，正是在那地兽开口说话的地方，那也是巴兰的驴说话的地方，也是施洗约翰的父亲说话的地方。
The judgment upon the “old ancient men” is based upon the question of whether this has happened in the days of your forefathers? The passage opens by saying, “hear this.” It then sets forth two witnesses, one of four generations of men and the other four types of insects. Then they are awakened at the Midnight Cry, only to find they are passed by as God’s chosen covenant people. They are not passed by because they had no wine, they are passed by because they have the wrong wine. In the parable of the ten virgins, Joel’s new wine is oil.
对“古时的老人”的审判，是基于这样一个问题：这事是否发生在你们列祖的日子里？这段经文一开头就说：“要听这话。”随后提出两个见证：其一是人的四代，其二是四种昆虫。后来，他们在半夜的呼声中被唤醒，却发现作为神所拣选的立约子民，他们被越过了。他们被越过并不是因为没有酒，而是因为他们的酒不对。在十个童女的比喻中，约珥所说的新酒就是油。
Their salvation is placed in the terms of whether they receive the “new wine” of the latter rain message. The “old and ancient men” are also portrayed as “the drunkards of Ephraim” by Isaiah, and Ephraim is not represented in the sealed in Revelation seven. He is replaced by his brother Manasseh. It is difficult to find a more wicked king than Manasseh, but he replaces the drunkards of Ephraim.
他们的救恩取决于他们是否接受“晚雨”信息的“新酒”。“年老和古老的人”也被以赛亚描绘为“以法莲的酒徒”，而在启示录第七章受印之人中并没有以法莲的代表。他被他的兄弟玛拿西所取代。要找出比玛拿西更邪恶的王很难，但他却取代了以法莲的酒徒。
“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.’
不为自己灵性衰退而忧伤，也不为他人的罪恶而哀恸的那一类人，将被留在神的印记之外。主吩咐祂的使者，就是手中拿着杀戮器械的人：“你们要在城中跟随他而行，击打；你们的眼不可顾惜，也不可怜恤；要将老少、处女、婴孩和妇女尽都杀灭；只是凡有记号的人，不可挨近；你们要从我的圣所起头。于是他们就从在殿前的长老起头。”
“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.
在这里我们看到，教会——主的圣所——首当其冲地遭受了上帝忿怒的打击。那些年长的人——就是蒙上帝赐予大光、曾作为百姓属灵利益守护者的人——却背弃了他们所受的托付。他们采取的立场是：我们不必像从前那样期待神迹和上帝大能显著的彰显。时代变了。这些话助长了他们的不信，于是他们说：“主既不行善，也不行恶。他太有怜悯，不会以审判临到他的子民。”因此，那些再也不会像吹号般扬声，向上帝的百姓指出他们的过犯、向雅各家指出他们的罪的人，只会呼喊：“平安稳妥”。这些不肯吠叫的哑巴狗，正是要承受那被冒犯之上帝公义报应的人。男人、少女和幼小的孩子都一同灭亡。
“The abominations for which the faithful ones were sighing and crying were all that could be discerned by finite eyes, but by far the worst sins, those which provoked the jealousy of the pure and holy God, were unrevealed. The great Searcher of hearts knoweth every sin committed in secret by the workers of iniquity. These persons come to feel secure in their deceptions and, because of His long-suffering, say that the Lord seeth not, and then act as though He had forsaken the earth. But He will detect their hypocrisy and will open before others those sins which they were so careful to hide.
那些使忠信之人叹息哀哭的可憎之事，不过是凡人眼目所能察觉的一切；然而最严重的罪——那些惹动这位纯洁圣洁之神忌邪的——却未被显露。鉴察人心的那位，知道一切作孽之人在暗中所犯的罪。这些人渐渐在自己的诡诈中自觉安稳，并因着他的恒久忍耐便说：“主看不见”，随即行事好像他已经离弃了这地。但他必识破他们的假冒为善，并要在他人面前显露他们极力隐藏的那些罪。
“No superiority of rank, dignity, or worldly wisdom, no position in sacred office, will preserve men from sacrificing principle when left to their own deceitful hearts. Those who have been regarded as worthy and righteous prove to be ring-leaders in apostasy and examples in indifference and in the abuse of God’s mercies. Their wicked course He will tolerate no longer, and in His wrath He deals with them without mercy.
无论地位、尊荣或世俗的智慧多么高超，也无论身居何等圣职，当人任凭自己诡诈的内心时，这些都不能保守他们不牺牲原则。那些被视为贤德而公义的人，却证明竟是背道的首领，并且成了冷漠与滥用上帝恩典的典型。对于他们邪恶的行径，祂将不再容忍；在祂的震怒中，祂对他们毫不施怜悯地施行审判。
“It is with reluctance that the Lord withdraws His presence from those who have been blessed with great light and who have felt the power of the word in ministering to others. They were once His faithful servants, favored with His presence and guidance; but they departed from Him and led others into error, and therefore are brought under the divine displeasure.” Testimonies, volume 5, 211, 212.
“主并非轻易从那些曾蒙大光、并在服事他人时感受过上帝话语大能的人那里收回祂的同在。他们曾是祂忠心的仆人，蒙祂的同在与引导；但他们离弃了祂，又使他人陷入错误，因此落在上帝的不悦之下。”《证言》，第5卷，第211、212页。
Joel is speaking to the leadership of the Laodicean Seventh-day Adventist church when he identifies the “old men,” but Joel is also speaking to the unlearned, as Isaiah calls those who are contrasted with the learned. Joel is speaking to the ancient men who bow to the sun in Ezekiel chapter eight, and who are the first to be judged in chapter nine. He is also addressing the laity of the Laodicean Seventh-day Adventist church when he says, “Hear this, ye old men, and give ear, all ye inhabitants of the land.”
当约珥指出“老年人”时，他是在对老底嘉的基督复临安息日会的领导层说话；但约珥也在对那些正如以赛亚所称、与有学问者相对的不识字的人说话。约珥是在对以西结书第八章中向日头下拜、并在第九章首先受审判的那些长老说话。当他说：“你们这些老年人，当听我的话；这地的一切居民，都要侧耳而听”时，他也在对老底嘉的基督复临安息日会的平信徒说话。
The 25 men in chapter eight are located at the Sunday law, where they are bowing to the sun with their backs to the sanctuary. They are a “tithe” of the rebellion of the 250, who stood with Korah, Dathan and Abiram. The 25 men are a symbol of the rebellion that was repeated, according to inspiration in 1888, which typified the rebellion of the leadership of the Laodicean Seventh-day Adventist church at 9/11, through unto the Sunday law. They represent a “tithe” of rebellion in the very same period that Isaiah in chapter six identifies the wise as a “tithe,” that has substance within.
第八章中的25个人，处在星期日法令的时候；他们背向圣所，向太阳下拜。他们是那250人叛乱的“什一”，而那250人与可拉、大坍和亚比兰同站。这25个人象征着一种叛逆；根据启示，这种叛逆在1888年被重复，它预表了老底嘉的基督复临安息日会领导层在9/11并一直延续到星期日法令时的叛逆。他们代表着在与以赛亚书第六章所指同一时期中的叛逆的“什一”；而以赛亚书第六章则把智慧人认定为一个内里有实质的“什一”。
Joel is the announcement to Adventism, that their probation is closed for they have filled up their cup of probationary time with sin, and the fulness is represented as sickness from their head unto their toes, identifying that the message of the latter rain has been cut off from their mouths. Isaiah describes the same reality in chapter twenty-nine.
约珥书是向复临运动发出的宣告，指出他们的恩典期已经关闭，因为他们用罪恶把恩典期的杯装满了；这种满溢被描绘为从头到脚的病患，表明他们口中的晚雨信息已被止绝。以赛亚书第二十九章描述了同样的现实。
Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned.
你们且停住，惊奇吧；呼喊吧，呼叫吧：他们醉了，却不是因酒；他们踉跄，却不是因浓酒。因为主把沉睡的灵浇灌在你们身上，并封闭了你们的眼；他遮蔽了先知和你们的首领，就是先见。所有的异象在你们看来，都如同一本封住的书中的话；人把它交给识字的，说：请念这个；他说：我不能，因为它是封住的。又把这书交给不识字的，说：请念这个；他说：我不识字。
Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:9–16.
因此，主说：因为这百姓用口亲近我，用嘴唇尊敬我，心却远离我；他们对我的敬畏只是人的训令所教的。所以，看哪，我要在这百姓中行一件奇妙的工作，乃是奇妙的工作和奇事；他们智慧人的智慧必灭没，聪明人的聪明必被隐藏。祸哉，那些深藏计谋、要把自己的谋算向耶和华隐藏的人！他们的作为在黑暗里，说：“谁看见我们？谁知道我们？”你们把事情颠倒了，竟把陶匠看作泥土！受造之物岂能对造它的说：“他没有造我”？被塑成的岂能对塑成它的说：“他没有聪明”？以赛亚书 29:9-16。
The “understanding” of the wise men is based upon the unsealing of God’s prophetic Word. Those who have been trained in the corrupted institutions of Adventism cannot read the book of prophecy, and they accuse God of having no understanding. When the prophecy is unsealed, they cannot understand it, so they accuse God of being the one who has no understanding, and in so doing they turn things upside down. The learned and unlearned of Adventism cannot understand the prophecy that is unsealed just before probation closes, and the book of Joel commands the “old men” to hear, but they are a class that hearing, they do not hear, and seeing they do not see.
“智慧人”的“明白”是建立在上帝预言之道被揭开封印之上的。受过复临主义中被腐化的机构训练的人，读不懂预言的书卷，并指责上帝没有悟性。当预言被揭开封印时，他们仍不能明白，就指控上帝才是那位没有悟性的，如此便颠倒是非。复临主义中有学问的和无学问的，都无法明白在恩典期结束之前被揭开封印的预言；而《约珥书》吩咐“老年人”要听，但他们这一类人，听也不听，看也不看。
The very heart of their rebellion is represented in their inability to recognize Christ as the first and the last. This is the context of the chapter where the question is asked, “Hath this been in your days, or even in the days of your fathers?”
他们叛逆的核心，正体现在他们不能承认基督是首先的，也是末后的。这就是本章提出以下问题的背景：“这事在你们的日子曾有过吗？甚至在你们列祖的日子也有过吗？”
Was there a time in the history of your fathers where a people awaken at the Midnight Cry, only to find they are foolish virgins? The “old men” are commanded to “awake,” as were the Millerites at Exeter camp meeting in 1844. The parable of the ten virgins is the parable of the experience of the Adventist people which was fulfilled to the very letter in Millerite history, and will be fulfilled again to the very letter in the latter days. The inability of Laodicean Seventh-day Adventism to recognize that the foundational history of their church is repeated in the latter days, emphasizes the prophetic principle that is the key that unlocks the prophetic message. It is not only the biblical rule, but also the heart of the Revelation of Jesus Christ’s character that is unsealed just before probation closes.
在你们祖先的历史中，可曾有这样的时候：有一群人因“午夜呼声”而醒起，却发现自己是愚拙的童女？“老年人”奉命要“醒起”，正如1844年埃克塞特露营大会上的米勒派信徒一样。十个童女的比喻是复临信徒经历的比喻，曾在米勒派的历史中丝毫不差地应验，并将在末后的日子里再次丝毫不差地应验。处在老底嘉状态的基督复临安息日会，因不能认识到他们教会的根基历史在末后的日子将被重复，这一点凸显了那解开预言信息的关键性预言原则。这不仅是圣经的原则，也是耶稣基督品格之启示在恩典期临近结束之前所要解封的核心。
Joel asks, “Hath this been in your days, or even in the days of your fathers?” Or it might be asked, “In the days of your fathers, was there a testing process that separated a new covenant people, from and old covenant people?” There was, and the separation was accomplished by the prophetic message represented as oil in the parable. “Hath this been in your days or the days of your fathers” immediately identified that what happened in the days of their fathers was an awakening after four generations of escalating destruction, as represented by the command to send the message out over four generations, and with the four insects of escalating destruction. Joel is the pronouncement of judgment against a backslidden and apostate church at the Midnight Cry. No church in sacred history has stood against greater light than the Seventh-day Adventist church. The symbol of that type of rebellion against the truth is represented by “Capernaum.”
约珥问：“这事曾发生在你们的日子，或是你们列祖的日子里吗？”或者可以这样问：“在你们列祖的日子里，是否有一个考验的过程，把新约的子民与旧约的子民分别出来？”有的，而且这种分别是藉着比喻中以油所代表的先知性信息而成就的。“这事曾发生在你们的日子，或你们列祖的日子吗”这句话立即指出，他们列祖的日子里所发生的，是在四代日益加剧的毁坏之后的一次觉醒；这由那道要将信息传给四代人的命令，以及那四种逐步加剧毁坏的昆虫所表明。《约珥书》是在“午夜呼声”之时，对一个退后并离道反教的教会所发出的审判宣告。在神圣历史上，没有任何教会曾经抵挡过比基督复临安息日会所抵挡的更大的亮光。那种反抗真理的象征就是“迦百农”。
We will continue in the next article.
我们将在下一篇文章中继续。
“At Capernaum Jesus dwelt in the intervals of His journeys to and fro, and it came to be known as ‘His own city.’ It was on the shores of the Sea of Galilee, and near the borders of the beautiful plain of Gennesaret, if not actually upon it.” The Desire of Ages, 252.
耶稣在往返旅程的间歇住在迦百农，因此那里被称为‘他自己的城’。它坐落在加利利海的岸边，靠近美丽的革尼撒勒平原的边缘，若非实际上就在其上。《历代愿望》，252。
“Among the professed children of God, how little patience has been manifested, how many bitter words have been spoken, how much denunciation has been uttered against those not of our faith. Many have looked upon those belonging to other churches as great sinners, when the Lord does not thus regard them. Those who look thus upon the members of other churches, have need to humble themselves under the mighty hand of God. Those whom they condemn may have had but little light, few opportunities and privileges. If they had had the light that many of the members of our churches have had, they might have advanced at a far greater rate, and have better represented their faith to the world. Of those who boast of their light, and yet fail to walk in it, Christ says, ‘But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you. And thou, Capernaum [Seventh-day Adventists, who have had great light], which art exalted unto heaven [in point of privilege], shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day. But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee.’ At that time Jesus answered and said, ‘I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent [in their own estimation], and hast revealed them unto babes.’
在那些自称为神儿女的人中间，所表现出的忍耐是何等的稀少，说了多少苦毒的话，又对那些不与我们同信的人发出了多少谴责。许多人把别的教会的人看作大罪人，然而主并不这样看他们。这样看待其他教会成员的人，需要在神大能的手下自卑。他们所定罪的人，也许只蒙了很少的亮光，拥有很少的机会和特权。若是他们像我们许多教会的成员那样得着光照，他们也许会进步得快得多，并且更好地向世人见证他们的信仰。至于那些自夸自己有光，却不按光而行的人，基督说：“但我告诉你们：在审判的日子，推罗和西顿所受的，比你们还容易受。你这迦百农［基督复临安息日会信徒，曾得着大的光照］啊，你已经被高举到天上［就所享的特权而言］，必被降到阴间；因为在你那里所行的大神迹，若行在所多玛，它必存留到今日。但我告诉你们：在审判的日子，所多玛地所受的，比你还容易受。”那时，耶稣回答说：“父啊，天地的主，我感谢你，因为你将这些事向聪明通达的人［按他们自己的估计］隐藏起来，却向婴孩显明出来。”
“‘And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim.’
“现在，耶和华说：因为你们做了这一切事；我从早起来对你们说话，你们却不听；我呼唤你们，你们却不答应；因此，我要照我对示罗所做的，待这称为我名下、你们所倚靠的这殿，也要这样待我赐给你们和你们列祖之地。我必把你们从我面前赶出去，正如我把你们众弟兄，就是以法莲的全族，赶出去一样。”
“The Lord has established among us institutions of great importance, and they are to be managed, not as worldly institutions are managed, but after God’s order. They are to be managed with an eye single to his glory, that by all means perishing souls may be saved. To the people of God the testimonies of the Spirit have come, and yet many have not taken heed to reproofs, warnings, and counsels.
主在我们中间设立了极其重要的机构，它们的管理不应照世俗机构的方式，而要遵行上帝的秩序。它们的管理应当惟以荣耀他为唯一目标，为要尽一切可能拯救将要灭亡的灵魂。圣灵的见证已经临到神的子民，然而许多人并未留心这些责备、警戒和劝勉。
“‘Here now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not: fear ye not me saith the Lord: will ye not tremble at my presence, which have placed the sand for the bound of the sea by a perpetual degree, that it cannot pass it: and though the waves thereof toss themselves, yet can they not prevail; though they roar, yet can they not pass over it? but this people hath a revolting and a rebellious heart; they are revolted and gone. Neither say they in their heart, Let us now fear the Lord our God, that giveth rain, both the former and the latter, in his season: he reserveth unto us the appointed weeks of the harvest. Your iniquities have turned away these things, and your sins have withholden good things from you. . . . They judge not the cause, the cause of the fatherless, yet they prosper; and the right of the needy do they not judge. Shall I not visit for these things? saith the Lord; shall not my soul be revenged on such a nation as this?’
“如今，你们这愚昧无知的民，要听这话：有眼却不看见，有耳却不听见。你们岂不敬畏我吗？这是耶和华说的。你们岂不在我面前战栗吗？是我以沙为海的界限，立为永远的定例，使它不得越过；纵使波浪翻腾，仍不能得胜；虽然怒吼，也不能越过。然而这百姓心里悖逆反叛，背道而去。他们心里也不说：‘我们如今当敬畏耶和华我们的上帝，他按时赐下秋雨和春雨，并为我们保留收割所定的周数。’你们的罪孽使这些事转离你们，你们的罪使美物不临到你们。……他们不为孤儿伸冤，自己却亨通；也不为穷乏人的权利断案。耶和华说：我因这些事岂不察访吗？我的心岂不向这样的国施行报应吗？”
“Shall the Lord be compelled to say, ‘Pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee’? ‘Therefore the showers have been withholden, and there hath been no latter rain. . . . Wilt thou not from this time cry unto me, My father, thou art the guide of my youth?’” Review and Herald, August 1, 1893.
“难道主也要不得不说：‘你不要为这百姓祈求，不要为他们呼号或祷告，也不要向我代求，因为我必不听你’？‘所以甘霖被止住，晚雨也未降下……你岂不从今以后向我呼求：我父啊，你是我幼年的引导者？’” 《评论与先驱》，1893年8月1日。