The Midnight Cry message in the beginning ended at the opening of the investigative judgment, and the Midnight Cry message ends, at the opening of the executive judgment. The third woe of Islam brings judgment upon the United States for the passage of the Sunday law, and it represents a continuing and escalating judgment upon the entire world for their acceptance of their own Sunday law under the pressure of the civil persecuting power, represented by the ten kings who have committed fornication with Jezebel, the whore of Tyre.
起初的半夜呼声信息在查案审判开启时结束，而半夜呼声信息在执行审判开启时告终。伊斯兰的第三样祸灾因美国通过星期日法令而使审判临到美国，并且它也表明，在由与推罗的淫妇耶洗别行淫的十王所代表的世俗迫害权势的压力之下，全世界因接受各自的星期日法令而将遭受持续且升级的审判。
“As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.
当美国，这宗教自由之邦，与教皇权联合起来，以强制良心并迫使人遵守伪安息日之时，全世界各国的人民将被引导去效法她的榜样。教会证言，第六卷，第18页。
The Sunday law battle of the great controversy, is then fully engaged. Satan then appears to personate Christ.
大冲突中围绕星期日法令的争战随即全面展开。撒但随后出现，冒充基督。
“By the decree enforcing the institution of the Papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with Spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.” Testimonies, volume 5, 451.
借着一项违反上帝律法、强制推行教皇制度的法令，我们的国家将与公义完全断绝关系。当新教越过鸿沟伸出手去握住罗马权势的手，当她再越过深渊与招魂术握手，当在这三重联盟的影响之下，我们的国家背弃其宪法中身为新教共和政府所秉持的一切原则，并为传播教皇的谎言与迷惑作出安排，那时我们就可以知道，撒但行奇异作为的时候已经来到，结局近了。——《证言》，第五卷，第451页。
National apostasy is followed by national ruin.
国家背教之后，国家的灭亡随之而来。
“The people of the United States have been a favored people; but when they restrict religious liberty, surrender Protestantism, and give countenance to popery, the measure of their guilt will be full, and ‘national apostasy’ will be registered in the books of heaven. The result of this apostasy will be national ruin.” Review and Herald, May 2, 1893.
美国人民一直是蒙恩的人民；但当他们限制宗教自由、背弃新教，并对教皇主义予以默许时，他们的罪恶就满盈了，“国家的背道”将被记在天上的册卷上。这场背道的结果将是国家的毁灭。评论与先驱，1893年5月2日。
The foolish Laodicean Adventists join hands with the papal power and are overthrown while the other flock of Christ that is still in Babylon escapes the hand of the papacy.
愚昧的老底嘉复临信徒与教皇权势联手，被推翻；而仍在巴比伦中的基督的另一群羊则逃脱了教皇权势的掌控。
He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.
他也必进入那荣美之地，许多国家必被倾覆；但这些必脱离他的手，就是以东、摩押和亚扪子孙中的首领。 但以理书 11:41。
Islam suddenly strikes the United States, as the seventh trumpet brings a judgment woe for the passage of the Sunday law.
伊斯兰教突然袭击美国，当第七号角因星期日法案的通过而带来审判之祸时。
And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.
我观看，又听见有一位天使在空中飞行，大声说：地上居民有祸了！有祸了！有祸了！因为那三位天使还要吹其余的号！启示录 8:13。
The ensign that represents the two witnesses in Revelation eleven is then portrayed by John in Revelation chapter twelve as a woman clothed with the sun, and prophetically portrayed with the symbolism of the beginning and the end.
启示录十一章中代表两位见证人的标志，随后在启示录十二章里被约翰描绘为一位身披日头的妇人，并以始与终的象征作出先知性的描绘。
And there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars: And she being with child cried, travailing in birth, and pained to be delivered. And there appeared another wonder in heaven; and behold a great red dragon, having seven heads and ten horns, and seven crowns upon his heads. And his tail drew the third part of the stars of heaven, and did cast them to the earth: and the dragon stood before the woman which was ready to be delivered, for to devour her child as soon as it was born. And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne. Revelation 12:1–5.
天上出现了一个大异象：有一个妇人，身披太阳，脚下踏着月亮，头上戴着由十二颗星组成的冠冕。她怀着身孕，临产疼痛，呼号要生产。天上又出现了另一个异象：看哪，有一条大红龙，有七头十角，在它的七个头上戴着七个冠冕。它的尾巴扫下天上三分之一的星辰，把它们摔在地上；那龙就站在将要生产的妇人面前，等她一生下孩子就要吞吃。她生了一个男孩子，这孩子将用铁杖辖管万国；她的孩子被提到神那里，到了他的宝座那里。启示录12:1-5。
She is standing upon the moon, and clothed with the sun. The moon is a reflection of the sun, and therefore prophetically typifies the sun. The twelve stars in her crown represent the twelve tribes of ancient Israel at the beginning of ancient Israel, which typify the twelve disciples at the end of ancient Israel. The twelve stars that are the twelve disciples at the end of ancient Israel, are also the twelve apostles at the beginning of modern Israel. They therefore typify the one hundred and forty-four thousand at the end of modern Israel, who are disciples and apostles. At the beginning of the history where the disciples represent both an ending of ancient Israel and the apostles the beginning of modern Israel, the woman who is the church, was pregnant with Christ. He is the “man child” who would be caught up to God after His death and resurrection.
她站在月亮之上，身披日头。月亮反射太阳的光，因此在预言上预表太阳。她头上冠冕中的十二颗星，代表古代以色列起初的十二支派，而这些又预表古代以色列末期的十二门徒。那些作为古代以色列末期十二门徒的十二颗星，也同时代表现代以色列起初的十二使徒。因此，他们预表现代以色列末期的十四万四千人，他们既是门徒，也是使徒。在那段历史的开端——当门徒既代表古代以色列的结束，而使徒又代表现代以色列的开始之时——这位代表教会的妇人怀了基督。他就是那位“男孩子”，在他死而复活之后要被提到神那里。
The woman therefore, also typifies the birth of the one hundred and forty-four thousand, who also ascend into heaven after being resurrected from the valley of death. Once they are in heaven, she would also give birth to another child, that represents the other flock that comes out of Babylon at the Sunday law.
因此，这位妇人也预表十四万四千人的诞生；他们从死亡之谷复活后也升天。他们到了天上之后，她还要生出另一个孩子，这孩子代表在星期日法令时从巴比伦出来的另一群羊。
Before she travailed, she brought forth; before her pain came, she was delivered of a man child. Who hath heard such a thing? who hath seen such things? Shall the earth be made to bring forth in one day? or shall a nation be born at once? for as soon as Zion travailed, she brought forth her children. Shall I bring to the birth, and not cause to bring forth? saith the Lord: shall I cause to bring forth, and shut the womb? saith thy God. Isaiah 66:7–9.
她还未阵痛，就生产了；疼痛尚未来到，她便生下一个男婴。谁曾听见这样的事？谁曾看见这样的事？地岂能在一日之间生产？一国岂能一时而生？因为锡安一临产，便生下了她的儿女。耶和华说：我岂会使人临产，却不使她生产呢？你的神说：我岂会使人生产，却又闭塞子宫呢？以赛亚书 66:7-9。
In the time of the earth beast’s rule, a nation is born at once. That nation is the one hundred and forty-four thousand, for they are those who perfectly reflect the character of Christ. They are those typified by the “man child” Jesus. They are Isaiah’s “man child,” who is born before the woman goes into labor. The dead dry bones that the world rejoiced over when they were murdered by the beast from the bottomless pit, will be comforted in Jerusalem, and they will then rejoice with the woman who brings forth the “man child.” They are brought forth before she travails and then she travails and brings forth “her” other “children,” as the Gentiles then respond to the message of the third angel as a flowing river, as the message sweeps across the land as a tidal wave. They are born in a great crisis, representing her travail. The woman of Revelation twelve, essentially has twins. The first born are the one hundred and forty-four thousand who are identified as the first fruits, and the Gentiles as the great ingathering of the summertime harvest.
在地上之兽统治的时期，一个国家顷刻诞生。那国家就是十四万四千人，因为他们完全反映了基督的品格。他们就是“男孩子”耶稣所预表的人。他们是以赛亚所说的“男孩子”，在妇人尚未临产之前就诞生。那些被从无底坑上来的兽杀害、世人曾为之欢喜的枯干死骨，将在耶路撒冷得安慰，然后他们要与那生出“男孩子”的妇人一同欢喜。他们在她未遭产难之前就被生出来；随后她受产难，又生出她的其余“儿女”。那时，外邦人要如江河涌流地回应第三位天使的信息，这信息将如海啸般席卷全地。他们诞生于一场大危机之中，代表她的产难。启示录十二章的那妇人，基本上生了双胞胎。首生的是十四万四千人，他们被认作初熟的果子；而外邦人则是夏季收割的大收聚。
Rejoice ye with Jerusalem, and be glad with her, all ye that love her: rejoice for joy with her, all ye that mourn for her: That ye may suck, and be satisfied with the breasts of her consolations; that ye may milk out, and be delighted with the abundance of her glory. For thus saith the Lord, Behold, I will extend peace to her like a river, and the glory of the Gentiles like a flowing stream: then shall ye suck, ye shall be borne upon her sides, and be dandled upon her knees. As one whom his mother comforteth, so will I comfort you; and ye shall be comforted in Jerusalem. And when ye see this, your heart shall rejoice, and your bones shall flourish like an herb: and the hand of the Lord shall be known toward his servants, and his indignation toward his enemies. Isaiah 66:10–14.
与耶路撒冷一同欢喜吧，凡爱她的，都与她一同快乐；凡为她哀伤的，都与她一同欢腾。使你们可以吮吸她安慰的乳房而得饱足；又使你们可以尽情吸饮，因她荣耀的丰盛而喜乐。因为耶和华如此说：看哪，我要赐给她平安如同江河，使外邦人的荣耀如同涌流的溪水；那时你们必吃奶，被抱在她的怀中，在她的膝上摇弄。母亲怎样安慰儿子，我也照样安慰你们；你们必在耶路撒冷得安慰。你们看见了，心必欢喜；你们的骨头必像嫩草发旺；耶和华的手必向他的仆人显明，他的忿怒却临到他的仇敌。以赛亚书 66:10-14。
Those that “mourn” for Jerusalem are those that sigh and cry for the abominations done within her and who have been sealed, and they are sealed in advance of the Sunday law. We are now in the “closing work for the church,” which are the final moments of the sealing of the one hundred and forty-four thousand.
那些为耶路撒冷“悲哀”的人，就是那些因在她中间所行的一切可憎之事而叹息哭号的人；他们已经受了印，而且是在星期日法令之前受印的。我们现在正处于“为教会作的结束之工”，也就是十四万四千人受印的最后时刻。
“The true people of God, who have the spirit of the work of the Lord and the salvation of souls at heart, will ever view sin in its real, sinful character. They will always be on the side of faithful and plain dealing with sins which easily beset the people of God. Especially in the closing work for the church, in the sealing time of the one hundred and forty-four thousand who are to stand without fault before the throne of God, will they feel most deeply the wrongs of God’s professed people. This is forcibly set forth by the prophet’s illustration of the last work under the figure of the men each having a slaughter weapon in his hand. One man among them was clothed with linen, with a writer’s inkhorn by his side. ‘And the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’” Testimonies, volume 3, 266.
上帝真正的子民，心怀主的工作和灵魂得救的精神，必会始终以罪那真实而罪恶的本相来看待罪。他们总会站在忠实而直言不讳的一边，去处理那些容易缠累上帝子民的罪。尤其在为教会所作的收尾之工中，在那给那些将要在上帝宝座前无可指摘地站立的十四万四千人盖印的时候，他们会对上帝自称为其子民之人的过错感受最为深切。先知用每个人手里拿着杀戮器械的形象，强有力地阐明了最后的工作。其中有一个人身穿细麻衣，身旁带着文士的墨盒。“主对他说：‘你要走遍这城中，就是走遍耶路撒冷的中间，在其中凡因其中所行的一切可憎之事而叹息哀哭之人的额上作记号。’”《证言》第三卷，第266页。
Those that “sigh and cry” are sealed before the destroying angels with the slaughter weapons go through the church, which is represented as Jerusalem.
那些“叹息哀哭”的人，在手持杀人兵器的灭命天使穿过教会之前就被盖上印记；教会在此以耶路撒冷为象征。
“The command is: ‘Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’ These sighing, crying ones had been holding forth the words of life; they had reproved, counseled, and entreated. Some who had been dishonoring God repented and humbled their hearts before Him. But the glory of the Lord had departed from Israel; although many still continued the forms of religion, His power and presence were lacking.
命令是：“你要穿行于城中，穿行于耶路撒冷的当中，在那些因其中所行的一切可憎之事而叹息、哀哭之人的额上作记号。”这些叹息、哀哭的人一直在传扬生命之道；他们曾责备、劝告并恳求。一些曾经羞辱神的人悔改了，在祂面前谦卑了自己的心。然而，主的荣耀已经离开以色列；虽然许多人仍旧维持宗教的形式，却缺少祂的能力与同在。
“In the time when His wrath shall go forth in judgments, these humble, devoted followers of Christ will be distinguished from the rest of the world by their soul anguish, which is expressed in lamentation and weeping, reproofs and warnings. While others try to throw a cloak over the existing evil, and excuse the great wickedness everywhere prevalent, those who have a zeal for God’s honor and a love for souls will not hold their peace to obtain favor of any. Their righteous souls are vexed day by day with the unholy works and conversation of the unrighteous. They are powerless to stop the rushing torrent of iniquity, and hence they are filled with grief and alarm. They mourn before God to see religion despised in the very homes of those who have had great light. They lament and afflict their souls because pride, avarice, selfishness, and deception of almost every kind are in the church. The Spirit of God, which prompts to reproof, is trampled underfoot, while the servants of Satan triumph. God is dishonored, the truth made of none effect.
当祂的忿怒在审判中发出之时，那些谦卑、忠心跟随基督的人将因他们灵魂的愁苦而与世人有别；这愁苦表现为哀号与哭泣、责备与警告。别人则设法掩盖现存的罪恶，并为到处盛行的极大邪恶开脱；但凡为上帝的荣耀心中火热、且爱人灵魂的人，绝不会为了博取任何人的好感而缄默不言。他们义人的心灵，因不义之人不圣洁的行为与言谈，日复一日地忧烦。他们无力阻止那汹涌奔腾的罪恶洪流，因此心中充满忧伤与惊惧。他们在上帝面前哀哭，因为看见在那些曾蒙大光之人的家中，敬虔竟被藐视。因教会中充斥着骄傲、贪婪、自私，以及几乎各样的诡诈，他们便哀恸并刻苦己心。那促使人发出责备的上帝之灵被践踏在脚下，而撒但的仆人却得意扬扬。上帝受了羞辱，真理也失其效力。
“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.
凡对自己属灵的衰退不感到忧伤，也不为他人的罪恶哀恸的这一类人，将被撇下，得不到神的印记。主吩咐祂的使者，就是手中拿着杀戮器械的人，说：“你们要跟在他后面走遍全城，击杀；你们不可顾惜，也不可怜恤；要将老年人、少年人、处女、婴孩和妇女尽行杀灭；只是凡额上有记号的人，你们不可靠近；要从我的圣所起首。”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.” Testimonies, volume 5, 210, 211.
“在这里我们看到，教会——主的圣所——首先感受到了上帝忿怒的打击。那些长老——上帝曾赐给他们大光，也曾让他们作百姓属灵利益的守护者——却辜负了所托。他们采取这样的立场：我们不必像从前那样期待神迹以及上帝大能明显的彰显。时代已经改变了。这些话助长了他们的不信，他们说：主不降福，也不降祸。他太有怜悯，不会以审判临到他的子民。于是，“平安稳妥”的呼声出自那些再也不会扬声如号筒，向上帝的子民指出他们的过犯、向雅各家指出他们的罪的人。这些不肯吠叫的哑狗，正是要承受那位被冒犯的上帝公义报应的人。男人、少女和孩童都一同灭亡。”《证言》卷五，第210、211页。
Isaiah forty begins by employing the symbolism of a doubling, which is a prophetic marker of the Midnight Cry message that is a second message that unites with the message of the fall of Babylon. The fall of Babylon is doubled when it is expressed prophetically. The phrase is “Babylon is fallen, is fallen.”
以赛亚书四十章一开始就使用加倍的象征；加倍是“午夜呼声”信息的一个预言性标志，而“午夜呼声”是与“巴比伦倾倒”信息联合的第二条信息。在预言性的表达中，巴比伦的倾倒是加倍的。这句话是：“巴比伦倾倒了，倾倒了。”
And there followed another angel, saying, 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.
又有另一位天使接着说，巴比伦那大城倾倒了，倾倒了，因为她使万国喝了她淫乱忿怒之酒。启示录 14:8。
There are two biblical falls of literal Babylon, and there are two biblical falls of spiritual Babylon. Together they represent four historical witnesses which identify the prophetic characteristics of Babylon’s fall.
圣经所记载的历史上的巴比伦有两次倾倒，属灵的巴比伦也有两次倾倒。它们合在一起构成四个历史见证，用以识别巴比伦倾倒的先知性特征。
And 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. Revelation 18:2.
他以大而有力的声音呼喊说：“巴比伦大城倾倒了！倾倒了！成了鬼魔的住处，成了各样污秽之灵的巢穴，也成了各样污秽可憎之鸟的囚笼。” 启示录18:2。
Literal Babylon fell as Babel in the time of Nimrod, and literal Babylon also fell in the time of Belshazzar. Spiritual Babylon fell in 1798, and its final fall is repeatedly illustrated in the Scriptures. For this reason, the message of the fall of Babylon contains the prophetic symbolism of the doubling. With Babylon’s fall there is a doubling, but there are also two other primary prophetic reasons for the phenomenon of doubling.
字面巴比伦在宁录的时候作为“巴别”而倾倒，字面巴比伦也在伯沙撒的时候倾倒。属灵的巴比伦在1798年倾倒，而它最终的倾倒在圣经中反复加以说明。为此，关于巴比伦倾倒的信息包含“加倍”的预言性象征。巴比伦的倾倒伴随着加倍，但这种加倍的现象还有另外两个主要的预言性原因。
The second reason is that as a message it represents a message that is joined by a second message. It represents two messages. There are other significant truths associated with the meaning and structure of the second angel’s message, but we are simply noting that Isaiah’s final prophetic narrative that begins in chapter forty, begins with the doubling of the symbol of the Comforter, which Christ promised to provide His people, while he tarried in the heavenly sanctuary.
第二个理由是，作为一则信息，它表明这则信息有第二则信息与之相连。它代表两条信息。关于第二位天使信息的意义与结构，还有其他重要的真理，但我们在此仅指出，以赛亚书最后的先知性叙事自第四十章起，是以“安慰”这一象征的加倍作为开端；这位安慰者乃是基督在天上的圣所逗留期间应许要赐给祂子民的。
Comfort ye, comfort ye my people, saith your God. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the Lord’s hand double for all her sins. Isaiah 40:1, 2.
你们的神说：你们要安慰，安慰我的百姓。要对耶路撒冷说安慰的话，向她宣告说：她的争战已经完毕，她的罪孽已经赦免；因为她为自己的一切罪，从耶和华的手中加倍受了惩罚。以赛亚书40:1, 2。
There is no other passage in the Bible that speaks more specifically concerning the element of Christ’s character as the Alpha and Omega, as the passage in Isaiah forty to the end of the book. As the Alpha and Omega, Christ places the signature of His name as Alpha and Omega upon this passage, for when you get to the end of Isaiah, he once again refers to the Comforter, for Christ is the Word, and He is the beginning and ending.
在整本圣经中，没有哪段经文像从以赛亚书四十章直到全书末尾的那段经文那样，更具体地谈到基督作为阿尔法和俄梅伽的品格特质。作为阿尔法和俄梅伽，基督把自己的名号“阿尔法和俄梅伽”署在这段经文上，因为当你读到以赛亚书的末尾时，又一次提到了那位安慰者。基督就是道，他是始也是终。
Thus saith the Lord, The heaven is my throne, and the earth is my footstool: where is the house that ye build unto me? and where is the place of my rest? For all those things hath mine hand made, and all those things have been, saith the Lord: but to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word. He that killeth an ox is as if he slew a man; he that sacrificeth a lamb, as if he cut off a dog’s neck; he that offereth an oblation, as if he offered swine’s blood; he that burneth incense, as if he blessed an idol. Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before mine eyes, and chose that in which I delighted not. Isaiah 66:1–4.
耶和华如此说：天是我的宝座，地是我的脚凳；你们为我建造的殿在哪里呢？我安息的地方在哪里呢？这一切都是我手所造的，这一切就都成了，这是耶和华说的；但我所眷顾的，是那困苦、灵里痛悔、因我的话而战兢的人。宰牛的，如同杀人；献羊羔的，如同砍断狗的颈项；献供物的，如同献猪血；焚香的，如同赞美偶像。他们拣选自己的道路，他们的心喜爱可憎的事。我也要拣选使他们迷惑的事，把他们所惧怕的加在他们身上；因为我呼唤，无人回答；我说话，他们不听，反在我眼前行恶，拣选我所不喜悦的。以赛亚书 66:1-4。
The question is raised concerning what house did God’s people build for Him? Did they raise Peter’s spiritual house or the synagogue of Satan? God identifies that the house that He built, is made up of those that are of a “poor and of a contrite spirit, and” those who “trembleth at” God’s “word.” He contrasts those who tremble at His word with another class that offer unclean offerings, who have chosen their own way. Those of the class that are offering unclean offerings will find as did the Jews, that their house is to be left to them desolate.
有人提出一个问题：神的子民为他建造的是什么样的家？他们建造的是彼得所说的属灵的殿，还是撒但的会堂？神指出，他所建造的家，是由那些“虚心痛悔、因他话语战兢”的人组成的。他把因他话语战兢的人，与另一类献上不洁祭物、选择自己道路的人作了对比。那一类献上不洁祭物的人将会像犹太人一样发现，他们的家必留给他们成为荒凉。
All the prophets speak of the end of the world, and this is an illustration of the distinction between the wise, who tremble at His Word, and the foolish that are offering abominations to God, abominations that their souls delight in. For this reason, God will choose the delusions for the foolish Laodicean virgins, which is the delusion which the apostle Paul identifies is brought about for accepting a “lie.”
众先知都论到世界的末了；这也说明了智慧人与愚昧人的分别：智慧人在他的话语前战兢，愚昧人却向神献上他们心灵所喜爱的可憎之事。为此，神要为那些愚拙的老底嘉童女拣选迷惑；这正是使徒保罗所指出的、因接受“谎言”而临到的迷惑。
The “lie” is a specific symbol in Adventism’s history, and it was accepted by the builders in 1863, and built upon throughout Advent history. It was a lie that produced a false foundation, and they there began to erect a counterfeit false temple. Their work of counterfeiting the true temple continues until “the last days.” Isaiah places the context of chapter sixty-six within the separation of the wise and foolish virgins. Isaiah is identifying the prophetic history that he marked in the first verse of Isaiah forty when Christ promised to send the Comforter three and a half symbolic days after the disappointment of July 18, 2020.
“谎言”是复临主义历史中的一个特定象征，它在1863年被建造者们所接受，并在整个复临历史中被不断用来继续建造。这一谎言产生了一个虚假的根基，于是他们在那里开始竖立一座仿冒的假圣殿。他们仿造真圣殿的工作一直持续到“末后的日子”。以赛亚把第六十六章的背景置于聪明童女与愚拙童女的分别之中。以赛亚所指认的预言历史，是他在以赛亚书四十章第一节所标示的那一段：当基督应许要在2020年7月18日的失望过后三个半个象征性的日子差遣保惠师之时。
Hear the word of the Lord, ye that tremble at his word; Your brethren that hated you, that cast you out for my name’s sake, said, Let the Lord be glorified: but he shall appear to your joy, and they shall be ashamed. A voice of noise from the city, a voice from the temple, a voice of the Lord that rendereth recompence to his enemies. Isaiah 66:5, 6.
你们因他的话语而战兢的人，当听耶和华的话：恨恶你们、因我名将你们赶出的弟兄曾说：“愿耶和华得荣耀。”但他必向你们显现，使你们喜乐，他们却要蒙羞。从城中传来喧嚷的声音，从殿中传来声音；那是耶和华向他的仇敌施行报应的声音。以赛亚书 66:5、6。
From 1798 to 1844, in the movement of the Millerites, the Lord erected a spiritual temple that, as the messenger of the covenant He came suddenly unto in 1844. The Lord erects a spiritual temple in the movement of the one hundred and forty-four thousand, that He might suddenly come and enter into covenant with that temple. Peter, in his first epistle, chapter two calls that temple a “spiritual house.” Those that “hear the word of the Lord” are those that John in the Revelation refers to when he says those that hear are “blessed.” They are the ensign, for the ensign is made up of “the outcasts of Israel.” The foolish Laodiceans will be ashamed when the Lord glorifies Himself in the Philadelphians who tremble at His Word, and His Word is “truth.”
从1798年到1844年，在米勒派的运动中，主建立了一座属灵的殿；作为约的使者，他在1844年忽然来到这殿。主也在十四万四千人的运动中建立一座属灵的殿，使他可以忽然来到，与那殿立约。彼得在他第一封书信第二章中称那殿为“属灵的家”。那些“听主的话”的人，就是约翰在启示录中所指的，那些听的人是“有福的”。他们就是那旌旗，因为那旌旗是由“以色列被赶散的人”组成的。当主在那些因他的话战兢的非拉铁非人中荣耀自己时，那些愚昧的老底嘉人将会羞愧，而他的道是“真理”。
The three voices that are heard during the period when the wise and foolish are being separated from the other class, comes from “the city,” from “the temple” and from “the Lord that renders recompense.” The first “voice” from the city is “a voice of noise,” and the “noise” is the arrival of the Comforter that comes suddenly.
在智慧人与愚昧人正被从另一类人中分别出来的时期，所听见的三个声音来自“城”、“殿”和“施行报应的主”。来自城的第一个“声音”是“喧嚷之声”，而这“喧嚷”就是那忽然而至的安慰者的降临。
And when the day of Pentecost was fully come, they were all with one accord in one place. And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. Acts 2:1-3.
五旬节到了，他们都同心合意聚集在一处。忽然，从天上有响声下来，好像一阵大风刮过，充满了他们所坐的整个屋子。又有分开的舌头像火焰一样向他们显现，并且停在他们每个人身上。使徒行传 2:1-3
The word translated as “sound” in Acts chapter two, verse two, means a “noise,” and a “rumor.” A “rumor,” is a prophecy. The “sound” or “noise” that comes from “the city” is represented by “a mighty wind.” The “voice of noise from the city,” is the “rumor” or prophetic message of Islam that marks the arrival of the Comforter in the valley of dry bones that were slain in “the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified.”
《使徒行传》第二章第二节中被译为"sound"的词，意思是"噪声"和"传闻"。"传闻"就是预言。来自"城"的"声音"或"噪声"用"大风"来表示。"从城里传来的喧嚣之声"，就是伊斯兰的"传闻"或预言性信息，它标志着保惠师来到那片枯骨之谷；这些枯骨是在"那大城的街上，按属灵的意思称为所多玛和埃及，我们的主也在那地方被钉十字架"被杀的。
In chapter forty of Isaiah, the “voice” that was to prepare the way for “the messenger of the covenant,” asked what message he should “cry.” He was told to “cry” the message of Islam. In Acts the “sound” that filled Peter’s spiritual “house” was a “rushing mighty wind,” which in Ezekiel thirty-seven, came from the four winds of Islam.
在《以赛亚书》第四十章中，那为“立约的使者”预备道路的“声音”问应当“呼喊”什么信息。他被告知要“呼喊”伊斯兰的信息。在《使徒行传》中，充满彼得属灵“家”的“声音”是一阵“迅疾而强烈的风”，而在《以西结书》三十七章，这风来自伊斯兰的四方之风。
A voice of noise from the city, a voice from the temple, a voice of the Lord that rendereth recompence to his enemies. Isaiah 66:6.
有喧嚷的声音出自城中，有声音出自圣殿，这是耶和华向其仇敌施行报应的声音。以赛亚书 66:6。
From the street where our Lord was crucified the Comforter first informs the “voice” of the one who cries in the wilderness, what the message is to be. Then the mighty army that is the temple that has been erected, as typified in the beginning movement from 1798 to 1844, swells the cry. The movement of the mighty army as they proclaim the cry of Islam leads to the third “voice” identifying God’s voice of the judgment upon the United States for the passage of the Sunday law. It is there that the Lord renders recompense. The three voices are governed within the structure of the hidden history of the seven thunders, which represents the beginning, middle and ending letters of the Hebrew word that was created by the Wonderful Linguist and is translated as “truth”. You cannot make this stuff up!
从我们主被钉十字架的那条街上，保惠师首先把应当传达的信息启示给那“在旷野呼喊者的声音”。然后，那座已经建立起来、作为圣殿的强大军队——正如1798年至1844年的起始运动所预表的——使这呼声高涨。当这支强大军队宣告伊斯兰的呼声时，它的运动引出第三个“声音”，辨识出上帝因美国通过星期日法令而发出的审判之声。就在那里，主施行报应。这三个声音由七雷的隐藏历史之结构所统辖；那结构代表着被那位奇妙的语言学家所创造、被译作“真理”的那个希伯来词的首、中、末字母。这种事你都编不出来！
In agreement with the prophetic history we have been identifying, Isaiah then addresses the birth of a nation.
与我们一直在辨识的预言性历史一致，以赛亚随后论及一个国家的诞生。
Before she travailed, she brought forth; before her pain came, she was delivered of a man child. Who hath heard such a thing? who hath seen such things? Shall the earth be made to bring forth in one day? or shall a nation be born at once? for as soon as Zion travailed, she brought forth her children. Shall I bring to the birth, and not cause to bring forth? saith the Lord: shall I cause to bring forth, and shut the womb? saith thy God. Isaiah 66:7–9.
她还未阵痛，就生产了；疼痛尚未来到，她便生下一个男婴。谁曾听见这样的事？谁曾看见这样的事？地岂能在一日之间生产？一国岂能一时而生？因为锡安一临产，便生下了她的儿女。耶和华说：我岂会使人临产，却不使她生产呢？你的神说：我岂会使人生产，却又闭塞子宫呢？以赛亚书 66:7-9。
The nation that is born before the woman travails was recently in the street, dead and dry while the whole world rejoiced over her circumstances. But when the two witnesses stood, those who had been rejoicing in their death were afraid. Once the dead dry slain bodies stand up as a nation, all that love Jerusalem will then rejoice with her. Those that love Jerusalem include not only the nation of the one hundred and forty-four thousand, but also God’s other flock that are then called out of Babylon. The resurrection from the disappointment of July 18, 2020, is accomplished by the arrival of the Comforter, which will make the dead dry “bones” “flourish like an herb.”
那在妇人临产之前就诞生的国，最近还在街上，死而枯干，而全世界却为她的处境而欢喜。但当那两位见证人站起来时，先前因他们之死而欢喜的人就害怕了。一旦那些被杀而枯干的尸体作为一个国站立起来，凡爱耶路撒冷的都要与她一同欢喜。爱耶路撒冷的，不仅包括那十四万四千人的国，也包括那时从巴比伦被召出来的神的另一群羊。从2020年7月18日的失望中复活，是借着安慰者的到来而成就的；他要使那些枯干的“骨头”“像草一样兴旺”。
Rejoice ye with Jerusalem, and be glad with her, all ye that love her: rejoice for joy with her, all ye that mourn for her: That ye may suck, and be satisfied with the breasts of her consolations; that ye may milk out, and be delighted with the abundance of her glory. For thus saith the Lord, Behold, I will extend peace to her like a river, and the glory of the Gentiles like a flowing stream: then shall ye suck, ye shall be borne upon her sides, and be dandled upon her knees. As one whom his mother comforteth, so will I comfort you; and ye shall be comforted in Jerusalem. And when ye see this, your heart shall rejoice, and your bones shall flourish like an herb: and the hand of the Lord shall be known toward his servants, and his indignation toward his enemies. Isaiah 66:10–14.
与耶路撒冷一同欢喜吧，凡爱她的，都与她一同快乐；凡为她哀伤的，都与她一同欢腾。使你们可以吮吸她安慰的乳房而得饱足；又使你们可以尽情吸饮，因她荣耀的丰盛而喜乐。因为耶和华如此说：看哪，我要赐给她平安如同江河，使外邦人的荣耀如同涌流的溪水；那时你们必吃奶，被抱在她的怀中，在她的膝上摇弄。母亲怎样安慰儿子，我也照样安慰你们；你们必在耶路撒冷得安慰。你们看见了，心必欢喜；你们的骨头必像嫩草发旺；耶和华的手必向他的仆人显明，他的忿怒却临到他的仇敌。以赛亚书 66:10-14。
The Alpha and Omega places the ending of Isaiah’s last narrative right where it started in the beginning, with the identification of the arrival of the Comforter. And as is always the case, with every message that represents the Elijah message, it is placed within the context of the Lord striking the earth with a curse.
阿尔法与俄梅伽使《以赛亚书》最后一段叙述的结局回到它起初之处——以指认保惠师的到来为标志。而且，一如既往，凡代表以利亚信息的每一则信息，都被置于主用咒诅击打这地的语境之中。
For, behold, the Lord will come with fire, and with his chariots like a whirlwind, to render his anger with fury, and his rebuke with flames of fire. For by fire and by his sword will the Lord plead with all flesh: and the slain of the Lord shall be many. They that sanctify themselves, and purify themselves in the gardens behind one tree in the midst, eating swine’s flesh, and the abomination, and the mouse, shall be consumed together, saith the Lord. For I know their works and their thoughts: it shall come, that I will gather all nations and tongues; and they shall come, and see my glory. Isaiah 66:15–18.
因为，看哪，耶和华必以火而来；他的战车如旋风；他要以烈怒施行他的怒气，用火焰施行责罚。因为耶和华必用火和他的刀向凡有血气的施行审判；被耶和华所杀的必多。那些在园中自洁成圣、在当中的一棵树后面洁净自己、吃猪肉、可憎之物和老鼠的，都必一同被消灭，这是耶和华说的。因为我知道他们的行为和意念；时候将到，我要聚集万国万族；他们必来，看见我的荣耀。以赛亚书 66:15-18。
The foolish Laodicean Adventists that are behind the “tree” of the knowledge of good and evil that is “in the midst” of “the garden” of Eden, profess to be sanctifying and purifying themselves, while they are actually eating the unclean doctrines of Babylon, and hiding as did Adam and Eve because of the sins they loved too much to surrender. They shall be consumed with all the other nations. They are contrasted with the wise who will be a “sign.” The “sign” is the “ensign,” which represents the Sabbath, which is the sign of the Lord thy God that actually sanctifies His people.
躲在伊甸“园”的“当中”的善恶知识“树”后面的愚昧的老底嘉复临信徒，自称正在成圣并洁净自己，然而他们实际上却在吞食巴比伦不洁的教义，并且像亚当和夏娃那样，因为那些他们过于喜爱而不肯舍弃的罪而躲藏起来。他们将与其余列国一同被消灭。他们与那些将成为“记号”的智慧人形成对比。这个“记号”就是那“旌旗”，它代表安息日；而安息日正是耶和华你的神的记号，真正使他的子民成圣。
Wherefore the children of Israel shall keep the sabbath, to observe the sabbath throughout their generations, for a perpetual covenant. It is a sign between me and the children of Israel for ever: for in six days the Lord made heaven and earth, and on the seventh day he rested, and was refreshed. Exodus 31:16, 17.
因此，以色列人要守安息日，世世代代守安息日，作为永远的约。这是在我与以色列人之间的永远记号；因为六日之内，耶和华创造了天地，第七日他歇了工，安息，并得以恢复精神。出埃及记31:16-17
The wise are not hiding behind a tree of profession, they are lifted up as an ensign, presenting the glory of God in the final scenes of the great controversy. His glory is His character, and the element of His character that they represent to the world is Alpha and Omega, the beginning and ending, the first and last which is represented as “Truth.”
智慧人并不躲在徒有其名的信仰之树后；他们被高举为旌旗，在大争战的末后场景中彰显上帝的荣耀。祂的荣耀就是祂的品格；他们向世人所彰显的，是祂品格中的一个方面，就是阿尔法和俄梅伽、始与终、首先与末后，即“真理”。
And I will set a sign among them, and I will send those that escape of them unto the nations, to Tarshish, Pul, and Lud, that draw the bow, to Tubal, and Javan, to the isles afar off, that have not heard my fame, neither have seen my glory; and they shall declare my glory among the Gentiles. And they shall bring all your brethren for an offering unto the Lord out of all nations upon horses, and in chariots, and in litters, and upon mules, and upon swift beasts, to my holy mountain Jerusalem, saith the Lord, as the children of Israel bring an offering in a clean vessel into the house of the Lord. And I will also take of them for priests and for Levites, saith the Lord. For as the new heavens and the new earth, which I will make, shall remain before me, saith the Lord, so shall your seed and your name remain. And it shall come to pass, that from one new moon to another, and from one sabbath to another, shall all flesh come to worship before me, saith the Lord. And they shall go forth, and look upon the carcases of the men that have transgressed against me: for their worm shall not die, neither shall their fire be quenched; and they shall be an abhorring unto all flesh. Isaiah 66:16–24.
我要在他们中间设立记号；将他们中逃脱的人，差往列国去，就是到他施、普勒、路德（拉弓的）、土巴、雅完，并素来没有听见我名声、未曾看见我荣耀的众海岛；他们必将我的荣耀传扬在列国中。他们必将你们的弟兄，从列国中送来，献给耶和华，坐在马、车、轿、骡子和独峰驼上，送到我的圣山耶路撒冷；耶和华说：好像以色列人用洁净的器皿盛供物，奉到耶和华的殿中。我也必从他们中间取人为祭司、为利未人；这是耶和华说的。耶和华说：我所要造的新天新地怎样在我面前长存，你们的后裔和你们的名字也必照样长存。每逢月朔、安息日，凡有血气的，必来在我面前下拜；这是耶和华说的。他们必出去观看那些违背我人的尸首；因为他们的虫是不死的，他们的火是不灭的；凡有血气的都必憎恶他们。以赛亚书 66:16-24。
Isaiah’s final prophetic narrative begins with the arrival of the Comforter in July of 2023, and the narrative ends right where it started. It arrives in the hidden history of the seven thunders that is unsealed just before probation closes. It identifies the repetition of the Millerite movement at the beginning with the history of the movement of the one hundred and forty-four thousand at the end. It represents the message of the curse that accompanies the Elijah message as the message of Islam’s prophetic work of angering the nations as it is employed by the Lord to bring judgment ‘first’ upon the United States for a Sunday law, and ‘last’ upon the entire world, for the same rebellion.
以赛亚最后的预言性叙事始于2023年7月安慰者的到来，并且该叙事就在它开始的地方结束。它出现在那段七雷的隐秘历史中，而那段历史恰在恩典期关闭之前被解封。它指出，起初米勒派运动的重复，与末时十四万四千人运动的历史相对应。它把随同以利亚信息而来的咒诅的信息，呈现为伊斯兰激怒列国的预言性工作的信息；当这项工作为主所用时，要“先”因星期日法令而将审判临到美国，“后”因同样的悖逆而将审判临到全世界。
We will continue our consideration of Isaiah’s last narrative in the next article.
我们将在下一篇文章中继续探讨以赛亚的最后一段叙事。