We closed the last article identifying that all three of the angels of Revelation fourteen have a message in their hands. The second and third angel are identified as having a “parchment,” with them as they descend with their message. Each angel represents a message, and the arrival of each message causes an effect. The first angel arrived in 1798. That message was unsealed and there was an increase of knowledge concerning the impending judgment. That increase of knowledge produced two classes of worshippers. When the second angel arrived the message of the Protestants’ fall was unsealed and there was an increase of knowledge and two classes were produced. When the Midnight Cry message arrived on October 22, 1844, it was unsealed at Exeter camp meeting and there was an increase of knowledge and two classes of virgins were produced. When the third angel arrived on October 22, 1844 the message of the third angel and all that it represents was unsealed and there was an increase of knowledge and two classes were produced.
我们在上一篇文章的结尾指出，启示录第十四章的三位天使都手中有信息。第二位和第三位天使被指出在他们带着信息降下时随身带着一卷“羊皮卷”。每位天使代表一条信息，而每条信息的来到都会产生影响。第一位天使于1798年来到。那信息被解封，关于即将来临的审判有了知识的增加。这一知识的增加产生了两类敬拜者。第二位天使来到时，有关新教堕落的信息被解封，知识增加，并产生了两类人。1844年10月22日午夜呼声的信息来到时，它在埃克塞特营会被解封，知识增加，并产生了两类童女。第三位天使于1844年10月22日来到时，第三位天使的信息及其所代表的一切被解封，知识增加，并产生了两类人。
Another characteristic that can be found in the angels has to do with the empowerment of the angel’s messages. The message of the second angel was empowered by the message of the Midnight Cry, as the previous article showed, but the Midnight Cry is not represented by a singular angel, it is represented by many angels. The history that corresponded to the second angel and the Midnight Cry shows that the second angel’s message was empowered when the Midnight cry joined with it. In the same book we are told:
在诸天使身上还能发现的另一项特征，涉及天使信息的加强。如前文所示，第二位天使的信息是借着“半夜呼声”的信息而得以加强的；但“半夜呼声”并非由单一的天使所代表，而是由许多天使所代表。与第二位天使和“半夜呼声”相对应的历史表明，当“半夜呼声”与之联合时，第二位天使的信息就得以加强。在同一本书中我们被告知：
“I saw angels hurrying to and fro in heaven. They were descending to earth, and again ascending to heaven, preparing for the fulfillment of some important event. Then I saw another mighty angel commissioned to descend to earth, and unite his voice with the third angel, and give power and force to his message. Great power and glory were imparted to the angel, and as he descended, the earth was lightened with his glory. The light which went before and followed after this angel, penetrated everywhere, as he cried mightily, with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. The message of the fall of Babylon, as given by the second angel, is again given, with the addition of the corruptions which have been entering the churches since 1844. The work of this angel comes in at the right time, and joins in the last great work of the third angel’s message, as it swells into a loud cry. And the people of God are fitted up everywhere to stand in the hour of temptation which they are soon to meet. I saw a great light resting upon them, and they united in the message, and fearlessly proclaimed with great power the third angel’s message.
我看见天使在天上忙碌地来回奔走。他们降到地上，又升到天上，为某个重要事件的应验作准备。随后我看见另一位大能的天使奉命降临地上，与第三位天使同声宣告，使他的信息更具能力与权势。大能与荣耀赐给了这位天使；当他降下时，因他的荣耀，全地都被照亮。这天使前后所发出的光无处不透，他就大声呼喊说：“巴比伦大城倾倒了！倾倒了！成了鬼魔的住处，各样污秽之灵的巢穴，各样不洁可憎之鸟的囚笼。”第二位天使所传的巴比伦倾倒的信息再次被宣告，并加上自1844年以来进入各教会的种种败坏。这位天使的工作来得正是时候，与第三位天使信息的最后大工相联合，使之发展成响亮的呼声。上帝的子民也在各处得以装备，能在不久将要临到的试炼之时站立得住。我看见有大光停留在他们身上；他们在这信息上同心合一，并以大能无畏地宣扬第三位天使的信息。
“Angels were sent to aid the mighty angel from heaven, and I heard voices which seemed to sound every where, 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, and joined 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.” Spiritual Gifts, volume 1, 193, 194.
有天使被差遣去帮助那位从天而来的大能天使；我听见有声音似乎响遍各处：“我的民哪，你们要从她中间出来，免得与她的罪有份，也免得受她所受的灾殃；因为她的罪恶已经达到天上，神已经记念她的罪孽。”这信息似乎是对第三位天使信息的补充，并与之联合，正如1844年午夜呼声与第二位天使的信息联合一样。神的荣耀临到那些忍耐等候的圣徒，他们无所畏惧地发出最后庄严的警告，宣告巴比伦的倾倒，并呼召神的子民从她中间出来，好使他们可以逃脱她可怕的厄运。《属灵的恩赐》第一卷，第193、194页。
The Midnight Cry joined the second angel, and the angel of Revelation eighteen joins the third angel, and when he joins the third angel, he is repeating the joining of the Midnight Cry and the second angel in the beginning of Adventism. Based upon two witnesses, the second and third angel, every angel’s message has a secondary message that empowers it. These two witnesses teach that when the first angel’s message arrived in history, there had to come a point thereafter where that message was empowered by a secondary message. This was of course also true of the first angel. In the first paragraph of the long passage, we just set forth, Sister White identifies the same characteristics to the first angel as John assigns to the angel of Revelation eighteen when she states, “I was told that his mission was to lighten the earth with his glory, and warn man of the coming wrath of God.” It is clear in the passage she is referring to the first angel.
午夜呼声与第二位天使联合，而启示录十八章的天使与第三位天使联合；当他与第三位天使联合时，这就重复了复临运动之初午夜呼声与第二位天使的联合。根据两位见证人——第二位与第三位天使——每一道天使的信息都有一个使之得力的次级信息。这两位见证人教导说，当第一位天使的信息在历史上到来之后，随后必有一个时点，这信息会由一个次级信息使之得力。这当然对第一位天使也同样成立。在我们刚刚提出的那段长文的第一段中，怀特姊妹指出第一位天使具备与约翰赋予启示录十八章那位天使相同的特征，她说：“我被告知，他的使命是以他的荣耀照亮全地，并警告世人上帝即将临到的忿怒。”在该段文字中可以清楚看出，她指的是第一位天使。
The first angel’s message arrived in 1798, and it was thereafter empowered on August 11, 1840, when the Ottoman supremacy ceased. At that point the mighty angel of Revelation ten came down out of heaven and placed one foot on the land and one on the sea. He represents the empowerment of the first angel, and this is what identifies the work of the first angel as the same work as the angel of Revelation eighteen. Both were to lighten the earth with their glory, but the angel of Revelation eighteen joins the third angel, just as the Midnight Cry joined the second angel and just as the angel that descended in Revelation ten joined the first angel.
第一位天使的信息在1798年来到，并在1840年8月11日——奥斯曼帝国的霸权终止之时——得以加强。那时，启示录第十章中的那位大力的天使从天降下，一脚踏在地上，一脚踏在海上。他象征着第一位天使的信息被赋予能力，而这正表明第一位天使的工作与启示录第十八章那位天使的工作是同样的工作。二者都要以他们的荣耀照亮全地；但启示录第十八章的那位天使与第三位天使联合，正如午夜呼声与第二位天使联合一样，也正如启示录第十章降下的那位天使与第一位天使联合一样。
Therefore, when the first angel arrived, a message was unsealed that produced two classes of worshippers. When the first angel’s message was empowered by the angel of Revelation ten, he had in his hand a little book that he commanded John to eat, identifying that he brought a message, unsealed it and it produced two classes of worshippers. When the second angel, Midnight Cry and third angel arrived there was a message unsealed that tested and produced two classes of worshippers.
因此，当第一位天使来到时，有一则信息被解封，产生了两类敬拜者。当第一位天使的信息被《启示录》第十章的那位天使所加强时，他手里拿着一本小书卷，并吩咐约翰把它吃下，表明他带来了一则信息，揭开了它的封印，并使人分成两类敬拜者。当第二位天使、午夜呼声和第三位天使来到时，有一则信息被解封，这则信息考验并产生了两类敬拜者。
The passage we are addressing emphasizes by comparing the history of Christ with the history of the Millerites that the sequential testing process that took place in the Millerite history also took place in the days of Christ, which was the end of ancient Israel. If a sequential testing process took place at the beginning of spiritual Israel and at the end of ancient Israel, then there will be a sequential testing process at the end of spiritual Israel, as there was at the beginning of ancient Israel.
我们正在讨论的这段文字通过将基督的历史与米勒派的历史进行比较，强调：在米勒派历史中发生的按次序的考验过程，也同样发生在基督的时代——那是古代以色列的末期。如果在属灵以色列的开端和古代以色列的末期都发生过一个按次序的考验过程，那么在属灵以色列的末期也会有一个按次序的考验过程，正如在古代以色列的起初那样。
In Millerite history this would represent five unsealing’s that tested and produced two classes of worshippers from 1798 until October 22, 1844. The passage clearly teaches that if you fail a test, you will not pass the next test, for you wont even try. It is also clear that in the time of Christ the testing process concludes with the former chosen covenant people being in total darkness in regards to the plan of salvation. Daniel and John represent those who listen to the voice behind them, those who passed through a progressive testing process that required individual investigation of each new truth that was unsealed.
在米勒派的历史中，这将代表五次揭开封印的事件，它们在1798年至1844年10月22日期间对人进行考验，并产生了两类敬拜者。该段经文清楚地教导说，如果你在一次考验中失败，你就不会通过下一次考验，因为你甚至不会去尝试。同样清楚的是，在基督的时代，这一考验过程以昔日被拣选的约民在关于救赎计划上陷入全然黑暗而告终。但以理和约翰代表那些听从身后之声的人，他们经过一个渐进性的考验过程，这一过程要求对每一条被揭开的新真理进行个人查考。
The books of Daniel and Revelation are one book, and Daniel and John are the two witnesses of that one book. One witness is the beginning of the book, and the other witness is the end of the book. Both witnesses suffered death and resurrection symbolically; one was persecuted by the Medo-Persian kingdom, (typifying the United States) and the other persecuted by Rome, (typifying the papacy). John is being persecuted because he is a Sabbath-keeper in agreement with Daniel being persecuted for refusing to change his worship practices. Together they represent those at the end of the world who are persecuted for refusing to accept the worship of Sunday in place of the seventh-day Sabbath.
但以理书和启示录是一本书，而但以理和约翰是这一本书的两位见证人。一位见证人是这本书的开端，另一位见证人是这本书的结尾。两位见证人都象征性地经历了死亡与复活：一位被玛代-波斯帝国迫害（预表美国），另一位被罗马迫害（预表教皇制度）。约翰因守安息日而遭受迫害，这与但以理因拒绝改变其敬拜方式而受迫害相一致。他们共同代表世界的末了那些因拒绝接受以星期日取代第七日安息日的敬拜而遭受迫害的人。
The people represented by Daniel and John have been or will be those that are sealed, for when Daniel was placed in the lion’s den for not obeying the king’s “decree,” the king sealed the stone, in order that the purpose might not be changed. Daniel was sealed for eternity, because the king’s decree and also the authority of his seal could not be changed, according to the laws of the Medes and Persians. The king’s seal was placed upon a stone and the door was shut. The door is shut at the Sunday law, and no man can open that door, just as the door was shut on October 22, 1844. This was a simple illustration of the importance of considering not only the prophetic events that are set forth in a prophecy, but also the importance of applying the circumstances surrounding the prophet when he is illustrated within the story.
但以理和约翰所代表的人，已经是或将成为受印之人；因为当但以理因不遵从王的“禁令”而被扔进狮子坑时，王在石头上盖了印玺，免得所定之意更改。照玛代与波斯的律例，王的禁令以及他印玺的权柄都不能更改，因此但以理被永远封定。王的印玺盖在石头上，门也关上了。到星期日法令之时，门就关上了，没有人能打开那门；正如1844年10月22日那样，门被关上了。这只是一个简单的例证，说明解读预言不但要留意预言所陈明的事件，也要重视在故事中呈现先知时，应用其所处的环境。
Yet this is also an illustration of the power of considering the beginning (the book of Daniel) with the end (the book of Revelation) together as two witnesses of the same prophecy, for two witnesses are what is required to establish a biblical fact. The predicted events and the illustration of the prophets’ activities in connection with the prophecy are both inspired.
然而，这也说明了：把开端（《但以理书》）与结局（《启示录》）一同视为同一预言的两位见证人，是多么有力，因为确立一个圣经事实需要两位见证人。与该预言相关的所预言的事件，以及对先知活动的描绘，都是受启示的。
All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: That the man of God may be perfect, thoroughly furnished unto all good works. 2 Timothy 3:16, 17.
圣经都是神所默示的，于教训、责备、纠正、教导人学义都是有益的，使属神的人得以完全，为各样的善工装备齐全。提摩太后书 3:16-17。
If the predicted events of the Bible are illustrating the end of the world, then the illustration of the prophet and his surroundings when he receives and testifies of the prediction are an illustration of the end of the world. Therefore, when a prophet’s surroundings and activities are prophetically illustrated—the prophet is an illustration of God’s people at the end of the world. With that understanding in place, when we bring the line of Malachi’s Elijah prediction together with the lines of Revelation fourteen and eighteen, they all testify of the history of the final warning message—but their testimony is two-fold.
如果圣经所预言的事件是在阐明世界的末了，那么，当先知领受并见证该预言时，对先知及其处境的描绘也同样是在阐明世界的末了。因此，当先知的环境与行为被以预言性的方式加以描绘时，先知就成为末世上帝子民的一个预表。在此认识之下，当我们把《玛拉基书》的以利亚预言这条线，与《启示录》第十四章和第十八章的两条预言线放在一起时，它们都为最后警告信息的历史作见证，但它们的见证是双重的。
The message consists of predicted events that are external to God’s people and a secondary testimony consists of the prophet’s experience while receiving and proclaiming the message. The prophetic concept of two prophetic lines representing the external and internal of the same history was recognized and put into the public record by the pioneers of Adventism. The classic example of this application by the pioneers, in my mind, is when they identify that the seven churches of Revelation and the seven seals of Revelation are parallel histories that identify the internal and external history of the church. The seals represent the external history the churches the internal.
这则信息由关乎上帝子民以外的、被预言的事件组成，而次要的见证则包括先知在领受并宣讲这信息时的经历。用两条预言线来代表同一段历史的外在与内在的这一预言观念，被复临运动的先驱者所认识并记录在公开的文献中。在我看来，先驱者这一应用的经典例子是：他们指出，《启示录》的七个教会与七印是两条彼此平行的历史，用以标示教会的内在与外在历史。七印代表外在历史，七个教会代表内在历史。
The Elijah message of Malachi, Revelation chapters fourteen and eighteen identify the same final warning message that is also addressed as “the Revelation of Jesus Christ” in chapter one of Revelation. In chapter one God the Father gave the message to Christ, who then gave it to Gabriel, who then gave it to John who then sent it to the churches. Elijah’s message, as well as the messages represented in Revelation chapters one, fourteen and eighteen are the very same message.
玛拉基书中的以利亚信息，以及启示录第十四章和第十八章，所指出的都是同一条最后的警告信息，而这条信息在启示录第一章中也被称为“耶稣基督的启示”。在第一章中，父神将这信息赐给基督，基督又转交给加百列，加百列再转交给约翰，约翰随后把它传给众教会。以利亚的信息，以及启示录第一、十四、十八章所代表的信息，完全是同一条信息。
And the spirits of the prophets are subject to the prophets. For God is not the author of confusion, but of peace, as in all churches of the saints. 1 Corinthians 14:32, 33.
先知的灵是顺服先知的。因为神不是混乱的神，乃是平安的神，正如在圣徒的众教会中一样。哥林多前书14:32、33。
It is always the same message, for the “prophets are subject to the prophets.” The word translated as “subject” in the verses means, “to subordinate; reflexively to obey: – be under obedience (obedient), put under, subdue unto, (be, make) subject (to, unto), be (put) in subjection (to, under), submit self unto.” All the prophets agree with each other and are in subjection to one another or the message they gave would produce confusion.
这总是同一个信息，因为“先知顺服先知”。经文中译为“subject”的那个词的意思是：“使居于从属地位；（反身）顺从：在顺从之下（顺服的）、置于……之下、使归服于……、（成为、使之）隶属（于）、处于（被置于）顺服之中（对……、在……之下）、使自己顺服（于……）。”所有先知彼此一致，并彼此顺服，否则他们所传的信息就会造成混乱。
All the prophetic illustrations of the final warning message represent the same message. It is the Lord’s design that those who are considered the “wise” in the parable of the ten virgins, who are also called the “wise” that “understand” “the increase of knowledge” when the book of Daniel is unsealed; it is the Lord’s will that the “wise” recognize the special message when it is unsealed. That recognition is accomplished by applying the methodology of biblical study that is specifically identified within the Bible itself. That methodology is accomplished in agreement with Isaiah twenty-eight through the process of bringing the various prophetic lines that address a biblical subject together in parallel to one another in order to establish the correct prophetic events.
关于末后警告信息的一切先知性比喻都代表同一条信息。这是主的安排：那些在十童女的比喻中被称为“聪明”的人，也被称为当《但以理书》被启封时“明白”“知识增长”的“智慧人”；主的旨意是，当这特别的信息被启封时，“智慧人”能够认出它。这种识别是借着运用圣经自身明确指出的圣经研读方法而实现的。该方法与《以赛亚书》二十八章相一致，其做法是把涉及某一圣经主题的各条预言线并列起来，以确立正确的预言事件。
I solicit your patience as we conclude this article here and will continue these thoughts in the next article.
我们在此结束本文，还请您耐心等待，下一篇文章将继续这些思考。