In the passage we are still addressing, which comments on Christ as the angel in Revelation ten that descends, Christ as the mighty angel illustrates “the part which He is acting in the closing scenes of the great controversy with Satan.” The “position” Christ took when He placed his right foot on the sea and left foot on dry land “denotes His supreme power and authority over the whole earth.” When Christ cried “with a loud voice,” He “cried” “as when a lion roareth.”
在我们仍在探讨的这段文字中，它论到启示录第十章中那位降下的天使就是基督；基督作为大力的天使，表明“祂在与撒但的大争战收尾阶段中所扮演的角色”。基督将右脚踏在海上、左脚踏在陆地上所采取的“姿态”，表明祂对全地拥有至高的权能与权柄。当基督“大声呼喊”时，祂“呼喊”，“如同狮子吼叫一般”。
Christ will manifest His omnipotence in “the closing scenes of the great controversy” and when Christ manifests His omnipotence, He does so as the Lion of the tribe of Judah.
基督将在“大争战的最后阶段”彰显祂的全能；而当基督彰显祂的全能时，祂乃以犹大支派的狮子的身份彰显。
“The Saviour is presented before John under the symbols of ‘the Lion of the tribe of Judah’ and of ‘a Lamb as it had been slain.’ Revelation 5:5, 6. These symbols represent the union of omnipotent power and self-sacrificing love. The Lion of Judah, so terrible to the rejectors of His grace, will be the Lamb of God to the obedient and faithful.” Acts of the Apostles, 589.
“救主在约翰面前以‘犹大支派中的狮子’和‘像是被杀过的羔羊’的象征呈现。启示录5:5、6。这些象征代表着全能的权能与自我牺牲之爱的结合。对于拒绝祂恩典的人，犹大的狮子是可畏的；而对于顺从并忠信的人，祂将是神的羔羊。”《使徒行传》，589。
Christ’s manifestation as the Lion of the tribe of Judah emphasizes his work in both sealing and unsealing biblical prophecy, according to His divine timing. Just before human probation closes, when “the time is at hand” there will be an unsealing of a special Bible truth identifying “things which must shortly come to pass.”
基督以犹大支派的狮子的身份显现，强调祂按着祂的神圣时机，既封住也揭开圣经预言的工作。就在“时候近了”、人类试炼期结束之前不久，将会有某项特别的圣经真理被解封，指明“那些必须很快成就的事”。
The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.
耶稣基督的启示，是神赐给他的，为要把不久必成的事指示他的众仆人；他便借着自己的天使显明给他的仆人约翰。约翰为神的道、耶稣基督的见证，以及他所看见的一切作了见证。念这预言的话的人，和那些听见并遵守其中所记载的人，都是有福的，因为时候近了。启示录 1:1-3。
When the “time” that is “at hand” actually arrives into history there is a blessing pronounced upon those who read, hear “and keep those things which are written therein.” The special message is a time-sensitive message that is only recognizable when “the time is at hand.” Then—at that time, and not before—persons will be able to read, hear “and keep those things which are written” in the book of Revelation. When the “time is at hand” the blessing pronounced upon those who “readeth”, “hear” “and keep those things which are written therein” parallels the opening up of the book of Daniel at the “time of the end.”
当那个“临近”的“时候”真正进入历史之时，就有祝福宣告给那些读、听，并“遵守其中所记载之事”的人。这个特别的信息是一则时间敏感的信息，只有在“时候近了”时才能被辨认出来。到那时——就在那时，而不是在此之前——人们才能在《启示录》这卷书中读、听，并“遵守所记载的那些事”。当“时候近了”时，向那些“读的人”、“听的人”、“并遵守其中所记载之事的人”所宣告的祝福，与“末时”但以理书的开启相呼应。
But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. Daniel 12:4.
但你，但以理啊，要封住这些话，封闭这书卷，直到末时；必有许多人来往奔跑，知识就必增长。但以理书12:4。
The “many” that are running “to and fro,” (which represents the study of God’s Word) are doing so at the “time of the end” when “the words” that had been “shut up” in “the book” of Daniel are unsealed. But there is another class of virgins running to and fro just after the Sunday law in the United States.
那些“来回奔走”的“许多人”（这代表对神话语的研读）是在“末时”，也就是当《但以理书》中曾被“封住”的“话语”被开启的时候这样做的。不过，在美国的星期日法出台之后不久，还有另一类童女也在来回奔走。
Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord: And they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the Lord, and shall not find it. In that day shall the fair virgins and young men faint for thirst. They that swear by the sin of Samaria, and say, Thy god, O Dan, liveth; and, The manner of Beersheba liveth; even they shall fall, and never rise up again. Amos 8:11–14.
主耶和华说：看哪，日子将到，我要使饥荒临到这地，不是饼的饥荒，也不是水的干渴，乃是听耶和华话语的饥渴。人必从这海漂流到那海，从北方直到东方，往来奔跑寻求耶和华的话，却寻不着。那日，美貌的处女和少年人必因渴发昏。那些指着撒玛利亚之罪起誓的，说：“但哪，你的神是活的！”又说：“别是巴的道是活的！”他们必都仆倒，永不再起来。阿摩司书 8:11-14。
The sin of Samaria was the sin represented by Ahab and Jezebel, Ahab representing the United States and Jezebel the Catholic church. Jezebel, Ahab and the false prophets at the confrontation with Elijah at Mount Carmel typify the Sunday law. At the confrontation there were two sets of unholy prophets, the prophets of Baal and the priests of the grove. Baal was one of the gods worshipped; the other that was worshipped in the groves was Ashtaroth. Baal was a male god and Ashtaroth was a female god. Together the male deity represents the state and the female the church.
撒马利亚的罪，就是由亚哈和耶洗别所代表的罪；亚哈代表美国，耶洗别代表天主教会。耶洗别、亚哈以及在迦密山与以利亚对峙的假先知，预表了星期日法令。在那场对峙中，有两类不圣洁的先知：巴力的先知和树林的祭司。巴力是所崇拜的神之一；而在树林中所崇拜的另一个是亚斯她录。巴力是男神，亚斯她录是女神。二者合起来，男神代表国家，女神代表教会。
The god that was set up in Dan was set up by Samaria’s first king Jeroboam, who erected a golden calf in both Bethel and Dan. Bethel means house of God and Dan means judgment, and together they represent the combination of church and state, which takes place in the United States in advance of the enforcement of Sunday-keeping. Those two golden calves were represented by Aaron’s golden calf.
在但所立的偶像，是撒马利亚的第一位王耶罗波安所立的；他在伯特利和但各立了一只金牛犊。伯特利的意思是“神的家”，但的意思是“审判”，合在一起象征政教合一；这种情形将在强制推行守星期日之前于美国发生。那两只金牛犊是由亚伦的金牛犊所预表的。
A calf is a beast and a golden statue is an image, so the golden calf of Aaron and also the two golden calves of Jeroboam represent the combination of church and state that takes place just prior to the enforcement of the Sunday law in the United States. With Jeroboam, the two cities provide a second witness to the symbolism of the combination of church and state, which is defined as the image of the beast in the book of Revelation.
牛犊是兽，金像是像，因此，亚伦的金牛犊以及耶罗波安的两头金牛犊，代表了在美国强制执行“星期日法令”之前不久出现的政教合一。就耶罗波安而言，那两座城市为这种政教合一的象征提供了第二个见证，而在《启示录》中，这被定义为“兽像”。
The manner of Beersheba represents the covenant of Abraham. The first mention of the name “Beersheba” is in Genesis twenty-one, which is a passage that the apostle Paul employs to oppose those who were suggesting in his day that you must retain the ceremonial laws and circumcision in order to be saved. Paul uses the passage where the first mention of Beersheba is located. He employs that history to address two different and opposite covenants in the same story. Paul uses the son of the bondwoman (Ishmael) to represent a covenant that is based upon human power and contrasts Ishmael with Isaac who he employs to represent a covenant that is based upon God’s power. This passage of the Bible is the first time that Beersheba is mentioned, and later in history Paul employs that history to describe a situation in his personal history that had been illustrated in biblical history. Paul believed and taught that biblical history repeats.
别是巴的方式代表亚伯拉罕之约。“别是巴”这个名字第一次出现是在《创世记》二十一章，这段经文曾被使徒保罗用来反驳他那个时代那些主张必须持守礼仪律法和割礼才能得救的人。保罗引用的正是别是巴首次被提及的那段经文。他借那段历史，在同一个故事里讨论两个相互对立的约。保罗以使女所生的儿子（以实玛利）来代表一个建立在人力之上的约，并将以实玛利与以撒作对比，后者被他用来代表一个建立在神能力之上的约。这段圣经经文是别是巴第一次被提及；后来，保罗又借这段历史来描述他个人经历中一个曾在圣经历史中被展示的情形。保罗相信并教导，圣经历史会重演。
Even though Paul uses this passage from Genesis twenty-one to illustrate two opposite covenants, in the passage there are two covenants that God makes with Abraham, but they are not the two covenants that Paul derives from the story. In the passage God again promised to fulfill His promise of making Abraham the father of many nations through Isaac and He also promised that He would make Ishmael the father of a great nation. One passage of Scripture, four covenants referenced, and it’s the first time Beersheba is mentioned in Scriptures.
尽管保罗用创世记二十一章的这段经文来说明两个彼此对立的约，但在这段经文中有两个是神与亚伯拉罕所立的约，不过这两个并不是保罗从故事中归纳出的那两个约。在经文中，神再次应许要藉着以撒成就他使亚伯拉罕作多国之父的应许，并且他也应许要使以实玛利成为一大国的始祖。一段经文，涉及四个约，而且这是圣经中第一次提到别是巴。
Wherefore she said unto Abraham, Cast out this bondwoman and her son: for the son of this bondwoman shall not be heir with my son, even with Isaac. And the thing was very grievous in Abraham’s sight because of his son. And God said unto Abraham, Let it not be grievous in thy sight because of the lad, and because of thy bondwoman; in all that Sarah hath said unto thee, hearken unto her voice; for in Isaac shall thy seed be called. And also of the son of the bondwoman will I make a nation, because he is thy seed. And Abraham rose up early in the morning, and took bread, and a bottle of water, and gave it unto Hagar, putting it on her shoulder, and the child, and sent her away: and she departed, and wandered in the wilderness of Beersheba. Genesis 21:10–14.
因此她对亚伯拉罕说：把这使女和她的儿子赶出去，因为这使女的儿子不可与我的儿子以撒一同承受产业。亚伯拉罕因着他的儿子，这话在他眼中就甚为难受。神对亚伯拉罕说：不要为这童子和你的使女的事忧愁；凡撒拉对你所说的，你都要听从她的话，因为从以撒生的，才要称为你的后裔。至于那使女的儿子，我也必使他成为一国，因为他是你的后裔。亚伯拉罕清早起来，拿了饼和一皮袋水，给了夏甲，搭在她的肩上，又把孩子交给她，打发她走；她就走了，在别是巴的旷野漂流。创世记21:10-14。
Beersheba represents the covenant of Abraham. In the very same chapter Abraham also made a covenant with Abimelech.
别是巴代表亚伯拉罕的约。在同一章中，亚伯拉罕也与亚比米勒立了约。
And it came to pass at that time, that Abimelech and Phichol the chief captain of his host spake unto Abraham, saying, God is with thee in all that thou doest: Now therefore swear unto me here by God that thou wilt not deal falsely with me, nor with my son, nor with my son’s son: but according to the kindness that I have done unto thee, thou shalt do unto me, and to the land wherein thou hast sojourned. And Abraham said, I will swear.
当那时候，亚比米勒同他的军长非各对亚伯拉罕说：“凡你所行的都有神的保佑。现在你要在这里指着神对我起誓，不要诡待我与我的儿子并我的孙子；我怎样厚待了你，你也要照样待我与这地，就是你所寄居的这地。”亚伯拉罕说：“我愿意起誓。”
And Abraham reproved Abimelech because of a well of water, which Abimelech’s servants had violently taken away. And Abimelech said, I wot not who hath done this thing: neither didst thou tell me, neither yet heard I of it, but to day.
亚伯拉罕因着一口水井的缘故责备亚比米勒；那口井被亚比米勒的仆人强行夺去。亚比米勒说：我不知道是谁做了这事；你也没有告诉我，我直到今日才听说。
And Abraham took sheep and oxen, and gave them unto Abimelech; and both of them made a covenant. And Abraham set seven ewe lambs of the flock by themselves. And Abimelech said unto Abraham, What mean these seven ewe lambs which thou hast set by themselves?
亚伯拉罕拿了羊和牛，给了亚比米勒；二人就立了约。亚伯拉罕又把群中七只母羊羔另放在一处。亚比米勒对亚伯拉罕说：你把这七只母羊羔另放在一处是什么意思？
And he said, For these seven ewe lambs shalt thou take of my hand, that they may be a witness unto me, that I have digged this well. Wherefore he called that place Beersheba; because there they sware both of them. Thus they made a covenant at Beersheba: then Abimelech rose up, and Phichol the chief captain of his host, and they returned into the land of the Philistines. And Abraham planted a grove in Beersheba, and called there on the name of the Lord, the everlasting God.
他又说：“你要从我手里取这七只母羊羔，使它们作我的证据，证明这口井是我挖的。”因此他给那地方起名叫别是巴，因为他们二人在那里起了誓。于是他们在别是巴立了约；随后亚比米勒和他军队的统帅非各起身，回到非利士地去了。亚伯拉罕在别是巴栽了一片树林，并在那里求告耶和华、永生神的名。
And Abraham sojourned in the Philistines’ land many days. Genesis 21:22–34.
亚伯拉罕在非利士人的地寄居多日。创世记 21:22-34。
Beersheba is the symbol of God’s covenant with Abraham. There are several covenant histories marked in the Bible that connect Beersheba with Abraham’s covenant. “Beer” means well and “sheba” means “seven.” Sheba is the same Hebrew word that is translated as “seven times” that William Miller correctly understood to represent the prophecy of twenty-five hundred and twenty years in Leviticus twenty-six. It was the very first “time prophecy” he discovered, and it was the first foundational truth to be set aside in 1863. In the passage where the word “sheba” is translated as “seven times” in four different verses, the punishment of God that is represented by the “seven times” is called “the quarrel of my covenant.”
别是巴是上帝与亚伯拉罕之约的象征。圣经中记载了几段与立约有关的历史，将别是巴与亚伯拉罕的约联系起来。“Beer”意为“井”，“sheba”意为“七”。“sheba”与被译为“七次”的希伯来词是同一个词，威廉·米勒正确地理解它代表《利未记》二十六章中的二千五百二十年的预言。这是他发现的第一个“时间预言”，也是在1863年首先被搁置的基础真理。在那段经文中，“sheba”在四节不同的经文里被译为“七次”，而由“七次”所代表的上帝的惩罚被称为“我约的争讼”。
Then will I also walk contrary unto you, and will punish you yet seven times for your sins. And I will bring a sword upon you, that shall avenge the quarrel of my covenant: and when ye are gathered together within your cities, I will send the pestilence among you; and ye shall be delivered into the hand of the enemy. Leviticus 26:24, 25.
那时我也要行事与你们反对，因你们的罪孽，要再加七倍惩罚你们。我要使刀剑临到你们，报复背约的仇；当你们聚集在城中时，我要在你们中间降下瘟疫，你们必交在仇敌的手中。利未记 26:24-25
The word translated as “seven times” and represents the “quarrel” of God’s covenant in Leviticus twenty-six, which is “sheba” in the word Beersheba, is also translated twice in the book of Daniel once as “the oath” that is written in the law of Moses and once as “the curse.” Both the “oath” and the “curse” are translated from the word “sheba” for it not only means ‘seven’ but it includes the concept of a covenant or “oath” that if broken produces a “curse.”
在利未记第二十六章中，被译作“七次”并且代表神之约的“争讼”的那个词，也就是别是巴一词中的“sheba”，在但以理书中也被译了两次：一次是写在摩西律法中的“誓言”，一次是“咒诅”。“誓言”和“咒诅”都译自“sheba”，因为它不仅意味着“七”，还包含盟约或“誓言”的概念，而一旦违背就会产生“咒诅”。
Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. Daniel 9:11.
是的，全以色列都违背了你的律法，甚至背道而行，不肯听从你的声音；因此，咒诅倾倒在我们身上，神的仆人摩西律法中所写的誓言也临到我们，因为我们得罪了他。但以理书 9:11。
The word “sheba” or seven that represented seven lambs offered at a well at Beersheba represents the covenant. And God’s covenant or His oath states that the obedient live and the disobedient die.
“sheba”（或“七”）这个词，指在别是巴的一口井旁所献上的七只羊羔，象征着盟约。而上帝的盟约，或祂的誓言，宣示顺从者得生，不顺从者死亡。
Beersheba symbolizes the covenant that is represented by the faith of Abraham. So, when the “fair virgins” of Amos eight, who are also the “foolish virgins” of Matthew twenty-five, who are also the “wicked” of Daniel twelve are swearing “by the sin of Samaria” they are swearing allegiance to the mark of Jezebel (the papacy) who has committed fornication with Ahab (the United Nations) and who rules over the image of the beast (the United States).
别是巴象征着亚伯拉罕信心所代表的约。因此，当阿摩司书第八章的“美貌的处女”，也就是马太福音第二十五章的“愚拙的童女”，也就是但以理书第十二章的“恶人”，“指着撒玛利亚的罪起誓”的时候，他们是在向耶洗别的印记（教皇制度）宣誓效忠；耶洗别与亚哈（联合国）行淫，并统治着兽的像（美国）。
When those very same “fair virgins” say “Thy god, O Dan, liveth,” they are bowing down to the golden image of a calf as identified by two witnesses (Aaron and Jeroboam). The golden calf represents the image of the beast, which is the combination of church and state.
当那同一批“美貌的童女”说“但啊，你的神活着”时，他们就是在向牛犊的金像下拜，正如两位见证人（亚伦和耶罗波安）所指认的。金牛犊代表兽的像，也就是政教合一。
When those same virgins claim the “manner” of Beersheba “liveth,” the word “manner” means “way.” This is the very same word that is used to identify the “ways” of the “old paths” in Jeremiah 6:16. Those virgins are saying that even though they have bowed to the image of the beast and accepted the mark of his authority that they are still children of Abraham. They are frantically running to and fro in God’s Word looking for the message represented by the “east” and the “north” and from “sea to sea,” and still claiming to be Seventh-day Adventists, but it is too late.
当那同一批童女声称“别是巴的‘方式’仍然‘活着’”时，“方式”这个词的意思是“道路”。这正是耶利米书6:16中用来指称“古道”之“道路”的同一个词。那些童女在说，尽管他们向兽的像下拜，并接受了他权柄的印记，他们仍然是亚伯拉罕的子孙。他们疯狂地在神的话语中来回奔走，寻找由“东”和“北”以及“从海到海”所代表的信息，并且仍自称是基督复临安息日会的信徒，但为时已晚。
But tidings out of the east and out of the north shall trouble him: therefore he shall go forth with great fury to destroy, and utterly to make away many. And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. Daniel 11:44, 45.
但从东方和北方传来的消息必使他惊扰；因此他要大发烈怒出去，要毁灭，彻底消灭许多人。他必在荣美的圣山上、两海之间，支搭他宫殿的帐幕；然而他必至终，无人帮助他。 但以理书 11:44、45。
Those virgins are looking for the message of these previous two verses. The final warning message that was unsealed at the time of the end in 1989, when, as described in Daniel eleven, verse forty, the “countries” representing the former Soviet Union were swept away by the papacy and the United States, identifies the final rise and fall of the papacy. In these two verses a message represented by the east and the north enrages the king of the north (the pope) and the final persecution begins, and it ends in verse forty-five when the papacy plants the “tabernacles” which comes from the Hebrew word meaning “tent,” (tent is a symbol of a church), but it’s “the tabernacle” of his “palace,” which represents a state. Where he places the tent that represents the combination of church and state, or as John calls it in the Revelation, the image of the beast, is “between the seas,” in the plural. The fair virgins are looking for the final warning message represented in verses forty-four and forty-five of Daniel eleven, and in the very next verse Michael stands up and probation closes. And at that time Amos 8:14 says that the fair virgins “shall fall, and never rise up again.”
那些处女正在寻找前两节经文的信息。那在1989年末时被解封的最后警告信息——正如但以理书十一章四十节所描述的，当代表前苏联的“各国”被教皇权和美国所席卷——标示出教皇权最后的兴起与衰亡。在这两节经文中，由东方和北方所代表的信息激怒了北方王（教皇），于是最后的逼迫开始；到四十五节结束：教皇权支搭“帐幕”，该词源自希伯来语，意为“帐篷”（帐篷是教会的象征），但那是他“宫殿”的“帐幕”，代表着国家政权。他把那代表政教合一的帐篷——约翰在启示录中称之为“兽的像”——安置在“诸海之间”（“海”为复数）。美貌的处女正在寻找但以理书十一章四十四至四十五节所代表的最后警告信息，而在紧接着的下一节，米迦勒站起来，恩典期关闭。那时，阿摩司书8:14说，美貌的处女“必仆倒，再不得起来”。
When the fair virgins claim to be Seventh-day Adventists at the very time they are bowing to the image of the beast they are represented by John as Jews who say they are Jews but are not. They are claiming to be the children of Abraham, but they do lie.
当那些纯洁的童女一面向兽像下拜，一面又自称是基督复临安息日会的信徒时，约翰把她们比作那些自称是犹太人却并不是犹太人的人。她们自称是亚伯拉罕的子孙，但她们是在说谎。
Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. Revelation 3:9.
看哪，那些撒但会堂的人，就是自称是犹太人，却不是，乃是说谎的；看哪，我要使他们来在你脚前下拜，使他们知道我已经爱你。启示录 3:9
They have accepted the mark of the papacy and thus have accepted his character. They profess to be Jews, or they profess to be Sabbath-keeping Adventists, but they then have the character of the pope, who among other things sits “in the temple of God.” They profess to be Adventists, or they profess to be in the Adventist temple, but they are no more Adventists than the pope is Christian.
他们已经接受了教皇制度的印记，从而也接受了它的品性。他们自称是犹太人，或者自称是守安息日的复临信徒，但他们却具有教皇的品性；而教皇的所为之一，便是“坐在神的殿里”。他们自称是复临信徒，或者自称在复临会的殿里，但他们并非复临信徒，正如教皇并非基督徒一样。
Those running “to and fro” seeking “the word of the Lord” are not “the wise” identified in the book of Daniel—but they are identified as “virgins.” It is obvious that those who are wandering, starving and dying of thirst in the verses do not “understand” the “words of the Lord” for they are seeking that very thing in the verses. The Word of the Lord that is revealed just before probation closes is the Revelation of Jesus Christ, and the foolish, wicked or “fair virgins” are those who did not understand the increase of knowledge from the book of Daniel. They did not have the necessary oil to follow on to the wedding as Matthew teaches.
那些为寻找“主的话”而“东奔西跑”的人，并不是《但以理书》中所称的“智慧人”，而是被称为“童女”。很明显，这些经文中那些流离失所、饥饿并渴得要死的人并不“明白”“主的话”，因为他们在这些经文里寻找的正是这话。在恩典期结束之前所启示的主的话，就是耶稣基督的启示；而那些愚拙的、邪恶的或“美貌的童女”，就是那些没有明白《但以理书》中所说的“知识增多”的人。正如马太所教导的，他们没有所需的油去跟随进入婚宴。
That “famine” is the close of probation. Amos’ “virgins” who are seeking for bread (the Word of God) and water (the Holy Spirit) in the verses, are Daniel’s “wicked” that do not “understand”. They are Matthew’s foolish virgins who are seeking for the Holy Spirit, which together on three witnesses identifies those who realize their opportunity to prepare for the marriage is past and they have no garment to go to the wedding, for they refused to “hear” the special message that is now being unsealed. From the time when the special message is unsealed, until the close of probation is the time of the last call for salvation. To come to that time unprepared is to prepare to hear the words, “Too late!”
那场“饥荒”就是恩典期的结束。经文中寻求饼（神的话）和水（圣灵）的阿摩司书里的“童女”，就是但以理书中那些不“明白”的“恶人”。他们就是马太福音里寻求圣灵的愚拙童女；这三重见证共同指明那些人——他们意识到自己预备婚姻的机会已过去，又没有礼服可以去参加婚宴，因为他们拒绝“听”那正在被解封的特别信息。从这特别的信息被解封之时起，直到恩典期结束，这段时间就是最后的救恩呼召的时期。未作预备而来到那时，就是在预备去听见“太迟了！”
“There is a world lying in wickedness, in deception and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind was carried to the future, when the signal will be given. ‘Behold, the Bridegroom cometh; go ye out to meet him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable.” Review and Herald, February 11, 1896.
这个世界正沉沦在邪恶之中，陷于欺骗与迷惑，在死亡的阴影之下——沉睡，沉睡。谁在为唤醒他们而感到心灵的阵痛？有什么声音能传达到他们那里？我的心被带到未来，那时将会发出信号：“看哪，新郎来了；你们出来迎接他。”但有些人会迟延，未去取得油来补充他们的灯；等他们发现时，为时已晚：由油所代表的品格是不能转给别人的。Review and Herald，1896年2月11日。
The prophetic line represented by the parable of the ten virgins uses oil to represent character, but “the golden oil” and “holy oil” also represents the messages of “God’s Spirit.”
十童女的比喻所代表的预言中，油用来象征品格，但“金色的油”和“圣油”也象征着“神的灵”的信息。
“The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.
站在普天下之主身旁的受膏者，担任那曾赐给撒但的遮掩基路伯之职。主藉着环绕他宝座的圣洁生灵，与地上的居民保持着不断的沟通。金油象征着上帝的恩典；上帝以这恩典不断供应信徒的灯，使其不至摇曳而熄灭。若不是这圣油借着上帝之灵的信息从天上倾注下来，邪恶的势力就会完全掌控人类。
“God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.
当我们不接受上帝传给我们的信息时，就羞辱了上帝。如此，我们拒绝了他本要倾注在我们灵魂里的金色之油，使我们可以把它传达给在黑暗中的人。当那呼召临到：“看哪，新郎来了，你们出来迎接他”时，那些没有领受圣油、没有在心里珍视基督恩典的人，就会像愚拙的童女一样，发现自己并未预备好去迎见他们的主。他们自身没有获得这油的能力，他们的生命也因此遭了毁坏。然而，若我们向上帝祈求他的圣灵，像摩西那样恳求：“求你将你的荣耀显给我看”，上帝的爱就会浇灌在我们心里。借着金色的管子，金油就会传给我们。“不是倚靠势力，不是倚靠才能，乃是倚靠我的灵，”万军之耶和华说。借着领受公义的日头明亮的光辉，上帝的儿女在世上如明灯照耀。 《Review and Herald》，1897年7月20日。
Those running “to and fro” in Amos add to the testimony identifying the class of Seventh-day Adventist’s that reject their responsibility to “understand” the special message from the book of Revelation that is unsealed when “the time is at hand.”
《阿摩司书》中那些“往来奔跑”的人，为识别那一类拒绝承担“明白”在“时候近了”时被开启的《启示录》中特殊信息这一责任的基督复临安息日会信徒，增添了见证。
“We are now living in a most perilous time, and not one of us should be tardy in seeking a preparation for the coming of Christ. Let none follow the example of the foolish virgins, and think that it will be safe to wait until the crisis comes before gaining a preparation of character to stand in that time. It will be too late to seek for the righteousness of Christ when the guests are called in and examined. Now is the time to put on the righteousness of Christ,—the wedding garment that will fit you to enter into the marriage supper of the Lamb. In the parable, the foolish virgins are represented as begging for oil, and failing to receive it at their request. This is symbolic of those who have not prepared themselves by developing a character to stand in a time of crisis. It is as if they should go to their neighbors and say, Give me your character, or I shall be lost. Those that were wise could not impart their oil to the flickering lamps of the foolish virgins. Character is not transferable. It is not to be bought or sold; it is to be acquired. The Lord has given to every individual an opportunity to obtain a righteous character through the hours of probation; but he has not provided a way by which one human agent may impart to another the character which he has developed by going through hard experiences, by learning lessons from the great Teacher, so that he can manifest patience under trial, and exercise faith so that he can remove mountains of impossibility. It is impossible to impart the fragrance of love,—to give to another gentleness, tact, and perseverance. It is impossible for one human heart to pour into another the love of God and humanity.
我们正生活在极其危险的时代，我们当中没有一人该在为迎接基督的降临作准备这件事上迟延。切莫效法愚拙童女的榜样，以为可以等到危机来临时才去做足品格上的预备，好在那时站立得住。等到宾客被召入并受察验时，再去寻求基督的义就为时已晚。现在正是披戴基督之义的时候——那使你得以进入羔羊婚筵的礼服。在比喻中，愚拙的童女哀求得油，却未能如愿得到。这象征那些没有藉着培养品格来为危机之时作好准备的人。仿佛他们会去对邻舍说：把你的品格给我，否则我就要灭亡了。聪明的童女不能把她们的油给愚拙童女将熄的灯。品格是不可转让的。它不能买卖；只能获得。主在恩典时期的时光中赐给每个人得着公义品格的机会；但祂并未设立一种方式，使一个人可以把自己借着艰难经历、向伟大的教师学习而形成的品格，传给另一个人，使其能在试炼中显出忍耐，并操练信心，以致能挪去那看似不可能的高山。爱之芬芳无法传递——温柔、机智与坚忍也不能给予他人。一个人的心也不可能将对上帝和对人类的爱倾注到另一个人的心里。
“But the day is coming, and it is close upon us, when every phase of character will be revealed by special temptation. Those who remain true to principle, who exercise faith to the end, will be those who have proved true under test and trial during the previous hours of their probation, and have formed characters after the likeness of Christ. It will be those who have cultivated close acquaintance with Christ, who, through his wisdom and grace, are partakers of the divine nature. But no human being can give to another, heart-devotion and noble qualities of mind, and supply his deficiencies with moral power. We can each do much for each other by giving to men a Christlike example, thus influencing them to go to Christ for the righteousness without which they cannot stand in the judgment. Men should prayerfully consider the important matter of character-building, and frame their characters after the divine model.” The Youth’s Instructor, January 16, 1896.
但那日子快要到了，就在我们眼前；到那时，品格的各个方面都要借着特别的试探被显明出来。那些忠于原则、持守信心到底的人，正是那些在此前的考验时期里，在试验与试炼中证明自己是真实可靠的，并且按着基督的样式塑造了品格的人。他们就是那些与基督培养了亲密相交的人；借着他的智慧和恩典，得以有分于神性。然而，没有任何人能把内心的献身与高贵的心灵品质给予他人，也不能用道德的能力补足他人的缺欠。我们每个人都能为彼此做许多事，就是给人树立一个基督样式的榜样，从而影响他们到基督那里去，得着那公义；没有这公义，他们在审判中便无法站立得住。人当带着祷告的心思考建造品格这件重要的事，并按照神圣的模范来塑造自己的品格。《青年导师》，1896年1月16日。