The prophetic history that has been opened up within the seven thunders identifies the history we are now in. The secret was hidden until the history it represented arrived. It is the time when the Comforter, the Spirit of “truth” reveals the truth that John called the Revelation of Jesus Christ, for Jesus Christ is the Truth. It is not simply that the word “truth” represents the character of God. And it is not simply a revelation of the wonderful linguist, that the Hebrew word “truth” is used in such profound ways throughout the Scriptures. But is also the amazing miracle that when understood becomes the key for opening the prophecies of the book of Revelation, and in so doing it opens the entire Bible. But it is only for those willing to see, hear, and keep those things written therein for the time is at hand.
在七雷之中被开启的预言历史，指认了我们如今所处的历史。那奥秘一直隐藏，直到它所代表的历史来到。现在正是保惠师——“真理”的灵——显明真理的时候；约翰称这真理为耶稣基督的启示，因为耶稣基督就是真理。这并不仅仅是说“真理”一词代表神的品格，也并不只是语言上的奇妙启示：希伯来语的“真理”一词在整本圣经中以如此深刻的方式被使用；它还是一个令人惊叹的奇迹：一旦明白，它就成为开启《启示录》预言的钥匙，并因此开启整本圣经。但这只赐给那些愿意看见、听见并遵守其中所写之事的人，因为时候近了。
In order for men to recognize the “truth” in such a way to be sanctified by it, requires the presence of the Holy Spirit. Men can intellectually understand the word “truth,” and even be amazed at the significance of it, but the “truth” must be eaten. It must be internalized and made a part of a person’s experience, for the word conveys the creative power of God to those who seek to be transformed into the image of Christ. One of the starting places of my personal investigation of the Hebrew word translated as “truth” was the Hebrew scholars, who also address the amazing nature of the word “truth” and its usage in the Bible. But there is no reason to believe that their intellectual understanding of the word “truth” has led them to Christ.
要使人以足以因它而成圣的方式认识“真理”，需要圣灵的同在。人可以在理智上理解“真理”一词，甚至为其意义之重大而惊叹，但“真理”必须被吃下去。它必须被内化，成为个人经历的一部分，因为这话语把神的创造大能传递给那些寻求被改变成基督形象的人。我个人对那个被译为“真理”的希伯来词的研究，起点之一是希伯来语学者；他们也论及“真理”一词的奇妙本性及其在圣经中的用法。但并没有理由相信，他们对“真理”一词的理性理解使他们归向了基督。
The prophetic fact that the word needs to be eaten with the presence of the Holy Spirit echoes of Sister White’s definition of the “oil” in the parable of the ten virgins, and also her description of the two classes of virgins that are waiting for the Bridegroom.
话语必须在圣灵的同在中被“吃”这一预言性的事实，呼应了怀特姊妹对十童女比喻中“油”的定义，也呼应了她对等候新郎的两类童女的描述。
A symbol most often has more than one meaning, and the meaning is to be defined by the context where the symbol is located. It is not to be defined by the grammatical expert’s definition of the word or by the historical time frame when the word was written. Those two approaches are what the theologians of Adventism have grasped in order to deny the “truth.” A symbol is defined by the context where it is employed. Within the Spirit of Prophecy, the word “oil” in the parable of the ten virgins represents at least a few different things depending on the context of the passage where the “oil” is found. Why does one class of virgins possess the oil and the other not?
一个象征往往具有不止一种含义，而其含义应由该象征所处的语境来界定。它不应由语法专家对词语的定义，或由该词写成时的历史时期来界定。复临主义的神学家正是抓住这两种做法来否认“真理”。象征是由其所使用的语境来界定的。在“预言之灵”中，十童女比喻里的“油”一词，取决于“油”出现的经文语境，至少代表几种不同的事物。为何一类童女有油，而另一类却没有？
“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 is 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. That oil is the righteousness of Christ. It represents character, and character is not transferable. No man can secure it for another. Each must obtain for himself a character purified from every stain of sin.” Bible Echo, May 4, 1896.
这个世界正沉沦在邪恶、欺骗和迷惑之中，置身死亡的阴影之下——沉睡，沉睡。谁在为唤醒他们而心灵痛苦？什么声音能传到他们那里？我的心被带到将来，那时将发出号令：“看哪，新郎来了；你们出来迎接他。”然而，有些人却迟延，没有预备好添在他们灯里的油；等到为时已晚，他们才会发现，油所代表的品格是无法转让的。那油就是基督的义。它所代表的是品格，而品格是不能转让的。没有人能替别人取得它。各人必须为自己获得一种从一切罪污中洁净了的品格。圣经回声，1896年5月4日。
The foolish virgins do not possess the character necessary to succeed in the soon-coming crisis. They lack Christ’s righteousness. But the oil is also a message, and the oil in the parable of the ten virgins in the “last days” is the final warning message represented by the Revelation of Jesus Christ that is to be heard, read and kept.
愚拙的童女并不具备成功地度过即将来临的危机所必需的品格。她们缺少基督的义。然而，油也代表信息；而“末后的日子”里十个童女的比喻中的油，就是由《耶稣基督的启示》所代表的最后的警告信息，这信息要人听、读并遵守。
“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.
站在全地之主旁边的受膏者，拥有那曾赐给撒但、作为遮掩的基路伯时的职分。主藉着环绕他宝座的圣者，与地上的居民保持着不断的联系。金油象征着神的恩典，神藉此不断为信徒的灯添油，使其不至摇曳而熄灭。若不是这圣油藉着神的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.
当我们不接受祂传给我们的信息时，上帝就受了羞辱。这样，我们就拒绝了祂本要倾注在我们心灵里的金色的油，使之传递给在黑暗中的人。当那呼声传来：“看哪，新郎来了；你们出来迎接他！”那些没有领受圣油、没有在心里珍藏基督恩典的人，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。他们在自己里面并没有得着那油的能力，他们的生命就毁了。但若我们求上帝的圣灵，若我们像摩西那样恳求：“求你将你的荣耀显给我看”，上帝的爱就必浇灌在我们心里。借着金管，那金色的油就要传达到我们这里。“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线，上帝的儿女便在世上如明光照耀。《评论与先驱》，1897年7月20日。
The “oil” is the final message, which once again, is the Revelation of Jesus Christ. In the passage those who wish to have the oil need to plead to God as did Moses in Horeb’s cave. But notice that if we are to “plead, as did Moses” that God would “show” us His “glory,” we must first ask for the Holy Spirit who is the Comforter. If we do, then by angels and the two golden pipes we shall receive of Christ righteousness. We deceive ourselves if we think we can pray and plead for Christ’s character as the traditions and customs of Laodicean Adventism suggests should be done, while at the same time we are refusing the message of the Revelation of Jesus Christ. His righteousness is conveyed to us through the “messages of God’s Spirit,” that are conveyed by the two anointed ones that stand before God’s throne. When we reject his message, we reject His righteousness.
“油”指的是最终的信息，而这信息再一次就是耶稣基督的启示。在这段经文中，想要得着这油的人，必须像摩西在何烈山的洞穴中那样向上帝恳求。但要注意：若我们要“像摩西那样恳求”，求上帝“向我们显明”祂的“荣耀”，我们就必须先求那位安慰者——圣灵。若是这样，借着天使和两根金管，我们就会领受基督的义。若我们一面拒绝耶稣基督启示的那信息，一面却以为可以照老底嘉式复临派的传统和习俗所建议的做法去祷告、恳求基督的品格，我们就是在自欺。祂的义是借着“上帝之灵的信息”传递给我们的，而这些信息是由那两位站在上帝宝座前的受膏者所传达的。当我们拒绝祂的信息时，我们也就在拒绝祂的义。
Then answered I, and said unto him, What are these two olive trees upon the right side of the candlestick and upon the left side thereof? And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth. Zechariah 4:11–14.
我就回答他说：“这灯台右边和左边的两棵橄榄树是什么？”我又回答他说：“这两根借着两个金管从自己倒出金油的橄榄枝是什么？”他回答我说：“你不知道这些是什么吗？”我说：“我主啊，不知道。”他说：“这就是那两个受膏者，侍立在全地之主面前的。”撒迦利亚书4:11-14
The two “anointed ones, that stand by the Lord of the whole earth,” are also represented as the two witnesses of Revelation eleven.
那两位“站在全地之主面前的受膏者”也被描绘为《启示录》第十一章中的两个见证人。
“Concerning the two witnesses the prophet declares further: ‘These are the two olive trees, and the two candlesticks standing before the God of the earth.’ ‘Thy word,’ said the psalmist, ‘is a lamp unto my feet, and a light unto my path.’ Revelation 11:4; Psalm 119:105. The two witnesses represent the Scriptures of the Old and the New Testament.” The Great Controversy, 267.
关于这两位见证人，先知又宣称：“这就是那两棵橄榄树，并且是那两座站在全地的上帝面前的灯台。” 诗人说：“你的话是我脚前的灯，是我路上的光。” 启示录11:4；诗篇119:105。 这两位见证人代表旧约与新约的圣经。 《大争战》，267。
Whether we consider Zechariah’s or John’s testimony of the two witnesses, the context of either testimony is the communication process that is the very first truth mentioned in association with the message of the Revelation of Jesus Christ in Revelation chapter one and verse one. From the Father, to the Son, to the angels, to a prophet to the church. The process in which Christ speaks to mankind is a major understanding that He seeks to reveal within the final warning message. This corresponds with the emphasis in the presentation of both the first and third angel’s messages.
无论我们考察撒迦利亚还是约翰关于两位见证人的见证，这两种见证的语境都是一个传达过程，而这个过程正是启示录第一章第一节在谈到“耶稣基督的启示”这信息时首先提到的真理。从父，到子，到天使，到先知，再到教会。基督向人类说话的这一过程，是他在最后警告信息中要启示的一项重要认识。这与第一位和第三位天使信息的陈述重点相呼应。
The message of the first angel is represented by William Miller. Miller possesses several prophetic characteristics that must be recognized. He was the “Father” of the movement, which in terms of the Alpha and Omega demands that there would be a son. He represented a movement represented by the name “Millerite,” which is the word for a type of rock. He was used to organize a set of biblical rules of prophetic interpretation. Those rules become a major component of the communication of the messages of God’s Spirit that were either refused or accepted as those of Miller’s generation chose whether to retain their foolish Laodicean condition or to become wise Philadelphians. As the father of the message of the first angel, he typifies a movement that will proclaim the message of the third angel’s message, and that movement’s understanding of the message will be directed by a special set of biblical rules of prophetic interpretation that establish the message of the third angel as soundly as Miller was used to establish the message of the first angel. God never changes, Jesus Christ the same yesterday, today and forever.
第一位天使的信息由威廉·米勒所代表。米勒具备若干必须加以认识的预言性特征。他是这场运动的“父亲”；从“阿拉法与俄梅伽”的角度说，这就要求会有一个儿子。他代表了一场以“Millerite”为名的运动，而这个词也是一种岩石的名称。他被用来整理出一套关于预言解读的圣经规则。那些规则成为传达上帝之灵信息的一个重要组成部分；这些信息要么被拒绝，要么被接受，这取决于米勒那一代人是否选择保留他们愚昧的老底嘉状态，还是成为智慧的非拉铁非人。作为第一位天使信息的“父亲”，他预表了一场将要宣讲第三位天使信息的运动；并且那场运动对该信息的理解将由一套特别的、关于预言解读的圣经规则所引导，这套规则将像米勒被用来确立第一位天使信息那样，坚实地确立第三位天使的信息。上帝从不改变；耶稣基督昨日、今日、直到永远都是一样的。
Do not err, my beloved brethren. Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning. Of his own will begat he us with the word of truth, that we should be a kind of firstfruits of his creatures. James 1:16–18.
我亲爱的弟兄们，不要受迷惑。一切美善的恩赐和一切完美的赏赐都从上头来，是从众光之父那里降下的；在他毫无改变，也没有转动的影子。他按着自己的旨意，借着真理之道生了我们，使我们在他所造的万物中成为初熟的果子。雅各书 1:16-18。
In the beginning or the end of Adventism, the messages of God’s Spirit which are represented by the oil, are conveyed through the two witnesses. At the beginning with the Millerites the two witnesses were the Old and New Testaments and at the end they are the Bible and the Spirit of Prophecy. This is the reason why John, who most perfectly illustrates the end of God’s people in the last days of the investigative judgment was in the isle of Patmos.
无论在复临运动的开端还是末期，由油所象征的上帝之灵的信息都是借着两个见证人传达的。在起初，在米勒派时期，这两个见证人是旧约和新约；到了末期，则是圣经和预言之灵。这就是为什么约翰——他最完美地说明了查案审判末后的日子里上帝子民的结局——会在拔摩海岛上。
I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. Revelation 1:9.
我约翰，就是你们的弟兄，并且在患难、以及在耶稣基督里的国度和忍耐上与你们同作同伴，因着神的道和耶稣基督的见证，曾在那名叫拔摩的海岛上。启示录 1:9
The prophetic setting of Patmos represents that John is being persecuted. He was being persecuted for receiving the messages of God’s spirit that identify the Revelation of Jesus Christ through the Bible and Spirit of Prophecy.
拔摩岛的预言性背景表明约翰正在受逼迫。他之所以受逼迫，是因为他领受了神的灵的信息，这些信息通过圣经和预言之灵指明耶稣基督的启示。
The persecution of God’s “last day” people is also represented in Revelation eleven when the two witnesses are slain in the streets, and everyone celebrates their death. In chapter eleven those two witnesses are Elijah and Moses. They have given their testimony for three and a half years and then they are slain, but they were thereafter resurrected.
上帝“末日”子民所遭受的迫害也在启示录第十一章中体现出来：当两位见证人在街上被杀时，众人都为他们的死亡而庆祝。在第十一章中，这两位见证人是以利亚和摩西。他们作了三年半的见证，然后被杀，但随后复活了。
All the prophets speak more of the last days than they do their own history, so if there is ever a book that is speaking of the last days it is the book of Revelation where all the books of the Bible meet and end. There must therefore be a “message” in the last days that is slain, and thereafter resurrected. Revelation eleven illustrated the history of the French Revolution, but it more directly illustrates an attack against the message of the third angel in the last days. The message and the movement that was typified by Miller’s message and movement suffered that attack and died on July 18, 2020. According to Revelation eleven that attack would be carried out by the beast that ascended up out of the bottomless pit.
所有的先知谈论末后的日子比谈论他们自身的历史更多；因此，若有哪一卷书是在谈论末后的日子的，那就是《启示录》，圣经所有书卷在其中汇合并终结。 因此，在末后的日子里必有一则“信息”被杀，随后复活。 《启示录》第十一章描绘了法国大革命的历史，但它更直接地说明了在末后的日子里对第三位天使信息的一次攻击。 由米勒的信息与运动所预表的信息与运动遭受了那次攻击，并于2020年7月18日死了。 按照《启示录》第十一章，那次攻击将由从无底坑上来的兽实施。
And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. Revelation 11:8, 9.
当他们作完见证的时候，那从无底坑上来的兽要与他们交战，胜过他们，并将他们杀害。他们的尸首将倒在那大城的街上；那城按灵意称为所多玛和埃及，我们的主也在那里被钉十字架。启示录 11:8，9。
Sister White informs us that the “bottomless pit” represents a new manifestation of satanic power.
怀特姐妹告诉我们，“无底深渊”代表撒旦权势的一种新的显现。
“‘When they shall have finished [are finishing] their testimony.’ The period when the two witnesses were to prophesy clothed in sackcloth ended in 1798. As they were approaching the termination of their work in obscurity, war was to be made upon them by the power represented as ‘the beast that ascendeth out of the bottomless pit.’ In many of the nations of Europe the powers that ruled in Church and State had for centuries been controlled by Satan, through the medium of the papacy. But here is brought to view a new manifestation of Satanic power.” The Great Controversy, 268.
“当他们完成[正在完成]他们的见证的时候。”两个见证人身穿麻衣说预言的时期在1798年结束了。当他们那在默默无闻中进行的工作行将结束时，那被称为“从无底坑上来的兽”的势力就要向他们发动战争。在欧洲的许多国家，教会与国家中的统治权势几个世纪以来一直借着教皇制度受撒但所控制。但这里展现出撒但权势的一种新的表现。《大争战》，第268页。
There are three powers identified in the book of Revelation that come from the bottomless pit, the first mentioned is Islam in Revelation chapter nine verse two, the second is atheism of the French Revolution in chapter eleven verse eight and the third is modern Rome in chapter seventeen verse eight. The “new manifestation” in the last days that will not only attack the movement typified by the Millerite movement, but also attack the world is the counterfeit awakening of the counterfeit Midnight Cry known as “Woke-ism.” Woke-ism represents a “new manifestation of satanic power” which is upheld by the current Jesuit antichrist and is promoted through the merchants, the political leaders of the United Nations, the liberal representatives in the fallen churches of Protestantism in the United States, and the Democratic party in conjunction with the RINO-Republicans who either promote or permit the promotion of all the variations of the deviant lifestyles of the homosexual community as represented in chapter eleven as “Sodom.” These three powers are what lead the world to Armageddon, and they are also represented by “Egypt,” the symbol of atheism and worldliness. Set within the anarchy of the French Revolution, which is another element of these three powers that make up what Sister White calls the “evil confederacy,” either directly promote or allow Woke-ism. Woke-ism is the satanic counterfeit of the awakening of the ten virgins. We have more to discuss on these lines, but we need first to address the aftermath of the murder in the street that was accomplished on July 18, 2020.
《启示录》中指出有三种从无底坑上来的权势，首先提到的是《启示录》九章二节中的伊斯兰教，其次是十一章八节中的法国大革命的无神论，第三是十七章八节中的现代罗马。末后的“新表现”不仅要攻击以米勒派运动为代表的运动，也要攻击全世界，那就是被称为“Woke-ism”的伪造的“午夜呼声”的伪觉醒。“Woke-ism”代表一种“撒但势力的新表现”，由当代耶稣会的敌基督所支持，并通过商人、联合国的政治领袖、美国堕落的新教教会中的自由派代表，以及民主党与名义上的共和党人（RINO）共同推动；他们要么推动、要么允许推动同性恋群体各种变体的偏离的生活方式，这一群体在第十一章中以“所多玛”来代表。这三股权势将世界引向哈米吉多顿，同时也以“埃及”来代表，象征无神论和世俗化。置身于法国大革命的无政府状态之中——那又是构成怀爱伦姐妹所称“邪恶同盟”的这三股权势的另一个要素——它们要么直接推动，要么放任“Woke-ism”。“Woke-ism”是对十童女觉醒的撒但假冒。关于这些方面我们还有更多要讨论，但我们首先需要处理于2020年7月18日实施的街头谋杀案的后果。
And also, dear Reader, please understand I have no support to offer to the Republican party. There is no political persuasion that I have any confidence in. It is simply the prophetic dynamics that exist in the United States, the United Nations and the Papacy that I am pointing out. Those dynamics will be more specifically addressed when we begin to directly address the two horns that parallel each other from 1798 until the Sunday law.
此外，亲爱的读者，请理解我并无意为共和党提供任何支持。我对任何政治主张都没有信心。我只是指出存在于美国、联合国和教皇权中的那些预言性动态。当我们开始直接讨论从1798年直到星期日法令期间彼此并行的两只角时，这些动态将得到更具体的阐述。
The satanic Woke-ism that represents a counterfeit Midnight Cry precedes the actual Midnight Cry and before the time of the genuine Midnight Cry, those that have been slain in the streets will ultimately evolve into either a foolish or wise virgin. The period of time when the binding off of our characters into either the bundle destined for the fire of destruction or as the bundle for the heavenly garner is now here.
作为冒牌“午夜呼声”的撒旦式“觉醒主义”先于真正的“午夜呼声”而来；在真正“午夜呼声”的时刻尚未来到之前，那些在街头被杀的人最终会被归为愚拙的童女或聪明的童女。我们品格被捆扎定案——要么归入注定要被毁灭之火焚烧的一捆，要么归入天上禾仓收纳的一捆——的时期如今已经来到。
Sister White identifies that in the tarrying time the foolish virgins of the Millerite history reacted to the testing disappointment differently than the wise virgins, thus suggesting that by the tarrying time their characters were already settled. But Jeremiah’s testimony informs us that we can choose to return to God and He will not only return to us, but He will make us a fenced brazen wall against the wicked and the terrible as we are used as his mouth piece in the ensuing crisis. It is at that prophetic point that Jesus promises to comfort us. This is the significance of John’s four chapters that are set within our current history.
怀特姐妹指出，在耽延时期，米勒派历史中的愚拙童女对那次试炼性的失望的反应与聪明童女不同，这表明到耽延时期她们的品格已经定型。但耶利米的见证告诉我们，我们可以选择归向上帝，而祂不仅会归向我们，还会使我们成为一堵设防的铜墙，以抵挡恶人和可畏者，并在随之而来的危机中把我们当作祂的喉舌。就在那先知性的时点，耶稣应许要安慰我们。这就是约翰的那四章在我们当前历史中的意义。
The oil is the Holy Spirit, it is character and it is the messages of God’s Spirit. God’s Spirit is the “Comforter.” As God so loved the world that He gave His only-begotten Son, and as Jesus sacrificed His godly being to willingly accept the humanity he had created as part of Himself for eternity, so too the Holy Spirit that is given in this period of time will abide with us forever.
油就是圣灵，它是品格，也是神的灵的信息。神的灵是“安慰者”。正如神爱世人，甚至将他的独生子赐下；又如耶稣牺牲他神圣的存在，甘心接受他所创造的人性，并使之永远成为他自身的一部分；照样，在这个时期所赐下的圣灵也将永远与我们同在。
If ye love me, keep my commandments. And I will pray the Father, and he shall give you another Comforter, that he may abide with you forever; Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you. I will not leave you comfortless: I will come to you. John 14:15–18.
你们若爱我，就必遵守我的命令。我要求父，父就另外赐给你们一位保惠师，叫他永远与你们同在；就是真理的灵，世人不能接受他，因为不见他，也不认识他；你们却认识他，因为他常与你们同在，也要在你们里面。我不撇下你们为孤儿；我必到你们这里来。约翰福音14:15-18。
This sacrifice of the Spirit in choosing to abide with human beings forever, parallels the sacrifice of the other two persons of the heavenly trio. Perhaps as significant as the sacrifice of the Spirit in His willingness to live within each of the redeemed for eternity is that the arrival of the “Comforter” in this particular history identifies when God’s people are sealed for eternity.
圣灵选择永远与人类同住的这种牺牲，与天上三位中的另外两位的牺牲相呼应。或许，与圣灵愿意永远住在每一位得赎之人里面这一牺牲同等重要的是，在这段特定的历史中，“保惠师”的降临标明了上帝子民被永远盖印的时刻。
And grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption. Ephesians 4:30.
不要叫神的圣灵忧伤；你们是借着他受了印记，直到得赎的日子。以弗所书 4:30。
In the history where the promise of the Comforter is perfectly fulfilled, which is the history of the one hundred and forty-four thousand the Spirit will “abide” in us “forever.” Every Christian that met the requirements of the gospel received the Holy Spirit and was therefore “sealed unto the day of redemption,” but that sealing simply points forward to the time when the one hundred and forty-four thousand are to be sealed during this current history. In Ephesians those that are sealed unto the day of redemption are contrasted with those who “grieve” the “Holy Spirit.” They grieve the Holy Spirit by refusing to accept the communications of God’s Spirit, and thus refuse the golden oil. When Christ promises to send us the “Comforter” “the Spirit of truth” in this period of disappointment, He is promising to place His seal upon us, and His seal represents the keeping of His commandments, particularly the Sabbath commandment, which is the day that John received the revelation and which is the issue that is about to confront the world.
在那段“安慰者”的应许得以完全成就的历史中——也就是十四万四千人的历史——圣灵将“住”在我们里面，直到“永远”。凡符合福音要求的基督徒都领受了圣灵，因此被“盖上直到得赎之日的印记”；但那印记只是指向当下这段历史里十四万四千人要受印的时候。在《以弗所书》中，那些“直到得赎之日受了印”的人与那些“使‘圣灵’忧伤”的人形成对比。他们之所以使圣灵忧伤，是因为拒绝接受神之灵的传达，从而拒绝那金油。当基督在这段失望的时期应许赐给我们“安慰者”“真理的灵”时，祂就是应许要把祂的印盖在我们身上；而祂的印代表遵守祂的诫命，尤其是安息日的诫命——这正是约翰领受启示的那一天——也是即将摆在全世界面前的问题。
The sealing of the wise virgins is accomplished before the test of the Sunday law, for it is there that the characters of both the wise and foolish will be manifested, and character is never developed in a crisis, it is simply manifested. The sealing represents, among other things a transformation from the mind of a Laodicean into the mind of a Philadelphian. The problem is that for that transformation to be accomplished, the first test for each of us is to genuinely understand that heretofore we have been Laodiceans, for as Laodiceans our primary spiritual attitude is that everything is alright, when everything is actually all wrong. That attitude must be set aside, it is one of the vile things that must be separated from the precious.
聪明童女的盖印在星期日法令的考验之前就已完成，因为正是在那场考验中，聪明与愚拙的童女的品格都会被显明；而品格从不在危机中被培养，它只是被显明。盖印在诸多含义中，也代表一种转变：从老底嘉人的心思意念转变为非拉铁非人的心思意念。问题在于，要成就这种转变，我们每个人首先要面对的考验，就是诚实地认识到，迄今为止我们一直是老底嘉人；因为作为老底嘉人，我们主要的属灵态度是以为一切都好，而事实上却一切都不对。这种态度必须弃绝；它是必须与宝贵之物分别开的下贱之物之一。
“Just as soon as the people of God are sealed in their foreheads—it is not any seal or mark that can be seen, but a settling into the truth, both intellectually and spiritually, so they cannot be moved—just as soon as God’s people are sealed and prepared for the shaking, it will come. Indeed, it has begun already; the judgments of God are now upon the land, to give us warning, that we may know what is coming.” Seventh-day Adventist Bible Commentary, volume 4, 1161.
“当上帝的子民在他们的额上受了印——这并不是肉眼可见的印记或记号，而是在理智与属灵两方面都在真理上定稳，使他们不致动摇——一旦上帝的子民受印并为摇动作好预备，摇动就会来到。其实，它已经开始了；上帝的审判如今临到这地，为要警告我们，使我们知道将要临到的事。”《基督复临安息日会圣经注释》第四卷，第1161页。
The “Comforter” that Jesus promises to His disciples who comforts them in the time of disappointment guides His people into all truth, and it is through a “settling into the truth” that we are sealed. The “truth” which God’s people are to settle into at this point is the “truth” that is unsealed just before probation closes, for the “time is at hand.” That truth is the structure of the hidden history of the seven thunders, and that hidden history identifies the history where the Revelation of Jesus Christ is opened up. The hidden history of the seven thunders will be fulfilled at the very time that “truth” represented as the hidden history is unsealed. The unsealing of the “truth” is what seals those who receives the message that has been previously sealed.
耶稣应许给门徒的“保惠师”，在失望的时候安慰他们，并引导祂的子民进入一切真理；而我们正是借着“定稳于真理”而得以盖印。神的子民此时所要定稳的“真理”，就是在宽限期结束之前被开启的那“真理”，因为“时候近了”。那“真理”乃是七雷之隐藏历史的结构，而那隐藏的历史指明了耶稣基督的启示被开启的那一段历史。当那以隐藏历史呈现出来的“真理”被开启之时，七雷的隐藏历史就将应验。“真理”的开启，正是使那些接受了先前被封存之信息的人得以盖印的途径。
God’s people are sealed in their foreheads in advance of the shaking of the angry nations that occurs at the Sunday law, thus initiating national ruin. The Revelation of Jesus Christ is the “sayings of the prophecy of” the book of Revelation that are no longer to be sealed, for the time is at hand. It is the truth that now is to be read, heard and most importantly to be kept, if we are to be blessed.
上帝的子民在他们的额上盖印，先于星期日法令之时发生的列国发怒的震动，而这场震动将开启国家的败亡。耶稣基督的启示，就是《启示录》中不再要被封住的“这书上预言的言语”，因为时候近了。这是真理，如今应当被读、被听，更重要的是要被遵守，如果我们要蒙福的话。
Judas saith unto him, not Iscariot, Lord, how is it that thou wilt manifest thyself unto us, and not unto the world? Jesus answered and said unto him, If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him. He that loveth me not keepeth not my sayings: and the word which ye hear is not mine, but the Father’s which sent me. These things have I spoken unto you, being yet present with you. But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you. John 14:22–26.
犹大（不是加略人犹大）对他说：主啊，你为什么要向我们显明自己，却不向世人显明呢？耶稣回答说：人若爱我，就会遵守我的话；我父也必爱他，我们要到他那里去，与他同住。不爱我的人就不遵守我的话；你们所听见的话不是我的，乃是那差我来的父的。我还与你们同在的时候，已经把这些事告诉你们了。但那保惠师，就是父要奉我的名差来的圣灵，他要把一切事教导你们，并使你们想起我对你们所说的一切话。约翰福音14:22-26。
For those who keep the message that is being unsealed, the promise is that the Comforter will “teach” us “all things” “whatsoever” Jesus has said “unto you.” This is the promise that was fulfilled to the disciples of Emmaus and thereafter the eleven disciples. When Christ removed his hand from “holden” the Emmaus disciples’ eyes and thereafter “opened” the eleven disciples’ “understanding” so they could fully “understand the scriptures,” He was recording a promise for those living in the “last days” who will return from their disappointment, repent of their Laodicean condition and accept the “truth.” The “Comforter” in the “last days” will “bring all things to” our “remembrance” as he teaches us “all things.” Just as significant as bringing past truths to our remembrance as He teaches us all things, He will also “show us things to come.”
对于那些持守这正在被揭开的信息的人，应许是：“保惠师”将“教导”我们“一切”，就是耶稣“对你们”所说的“一切话”。这应许已经在以马忤斯的门徒身上得以应验，随后又在那十一位门徒身上应验。当基督挪去按在以马忤斯门徒眼睛上的“蒙蔽”，并且“开启”那十一位门徒的“悟性”，使他们得以完全“明白圣经”之时，他也为活在“末后的日子”的人记下了一个应许：这些人将从失望中回转，为自己老底嘉的光景悔改，并接受“真理”。在“末后的日子”，“保惠师”将“在”教导我们“一切”的时候，“叫”我们“想起”“一切事”。正如在教导我们一切时使我们想起从前的真理同样重要，他也要“把将来的事指示我们”。
Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: Of sin, because they believe not on me; Of righteousness, because I go to my Father, and ye see me no more; Of judgment, because the prince of this world is judged. I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will show you things to come. He shall glorify me: for he shall receive of mine, and shall show it unto you. John 16:7–14.
然而我实在告诉你们：我离去对你们是有益的，因为我若不离去，保惠师就不会到你们这里来；我若去，就要差遣他到你们这里来。他来了，就要指证世人，关于罪、关于义、关于审判：论到罪，是因为他们不信我；论到义，是因为我往父那里去，你们就不再见我；论到审判，是因为这世界的王已经受了审判。我还有许多事要告诉你们，但你们现在还不能担当。只等那真理的灵来了，他要引导你们进入一切的真理；因为他不是凭自己说话，他听见什么就说什么，并且要把将来的事告诉你们。他要荣耀我，因为他要从我那里领受，并且要把属我的告诉你们。约翰福音16:7-14。
At this time the Comforter shall “guide” us into “truth,” “teach us all things,” including “things to come,” for at this time Jesus still has “many things to say unto” us. Those things whether they be things from our “remembrance,” “things to come” or the many “things” he has “yet” to say unto us is what seals us for the coming crisis. It does so, for his truth represents his creative power. He seals us in advance of the coming crisis, for He intends that we should be forewarned of the greatest period of persecution against His people that ever takes place in sacred history. That persecution specifically identifies that the words and actions which we have done in the past will be remembered and used against us as Christ’s words were twisted against him. Never-the-less we are to present the message as a witness against their rebellion as represented by Ezekiel and Christ.
此时，保惠师要“引导”我们进入“真理”，并“教导我们一切的事”，包括“将要发生的事”，因为此时耶稣仍有“许多话要对我们说”。无论那些是出于我们“记忆”的事、“将来的事”，还是祂“尚未”对我们说的许多“事”，正是这些使我们得着印记，以迎接即将到来的危机。之所以如此，是因为祂的真理彰显祂的创造大能。祂在危机来临之前就为我们盖上印记，因为祂的旨意是要我们预先得知：在神圣历史中将要发生的、针对祂子民的有史以来最严酷的一段逼迫时期。那场逼迫明确表明，我们过去所说的话和所做的事将被记住，并被用来对付我们，正如基督的话曾被曲解来对付祂一样。尽管如此，我们仍要像以西结和基督所作的那样，传讲这信息，作为针对他们悖逆的见证。
Remember the word that I said unto you, The servant is not greater than his lord. If they have persecuted me, they will also persecute you; if they have kept my saying, they will keep yours also. But all these things will they do unto you for my name’s sake, because they know not him that sent me. If I had not come and spoken unto them, they had not had sin: but now they have no cloak for their sin. He that hateth me hateth my Father also. If I had not done among them the works which none other man did, they had not had sin: but now have they both seen and hated both me and my Father. But this cometh to pass, that the word might be fulfilled that is written in their law, They hated me without a cause. But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me. John 15:20–26.
要记得我对你们所说的话：仆人不能大过主人。他们若逼迫了我，也要逼迫你们；他们若遵守了我的话，也会遵守你们的话。但他们这样对待你们，都是因我的名，因为他们不认识那差我来的。我若没有来对他们说话，他们就没有罪；但如今他们的罪无可遮掩。恨我的，也恨我的父。我若没有在他们中间行过别人未曾行的事，他们就没有罪；但如今他们也看见了，却仍旧恨我和我的父。但这事成了，为要应验他们律法上所写的话：“他们无故地恨我。”但那保惠师来了，就是我从父那里要差给你们、从父出来的真理之灵，他要为我作见证。约翰福音 15:20-26。
The “Spirit of truth” who is the “Comforter” will “testify of” Christ, who is the “truth.” And the “truth” is the Alpha and Omega, the first and the last, the beginning and the ending. The hidden history of the seven thunders that is now being unsealed is the sealing message of the one hundred and forty-four thousand. In the aftermath of July 18, 2020 Jeremiah provides an example that we may choose to return to Him that first loved us. In accomplishing that work of returning we have the responsibility of separating the precious from the vile. If we work out our salvation, with fear and trembling and accomplish that work we will be sealed and immediately enter into the greatest crisis of earth’s history. We will also have the privilege of experiencing the history that prophets, kings and righteous men have desired to see.
作为“保惠师”的“真理的灵”，将为作为“真理”的基督“作见证”。而这“真理”是阿尔法和欧米伽，是首先的和末后的，是起初和末了的。如今正被开启的七雷之隐藏历史，就是给十四万四千人的封印信息。在2020年7月18日之后，耶利米提供了一个榜样，使我们可以选择回转归向那起初爱我们的那位。在完成这项回转的工作时，我们有责任将宝贵的和卑贱的分别出来。如果我们带着恐惧战兢成就我们的救恩，并完成那工作，我们就会受印，并立刻进入地球历史上最大的危机。我们也将有幸亲历先知、君王和义人所渴望看见的历史。
Those that take up that work and return “will walk in the light proceeding from the throne of God,” and by “means of the angels there will be constant communication between heaven and earth,” which is the communication process identified in the opening verse of the book of Revelation.
那些承担那项工作并归回的人，“将行走在从神的宝座发出的光中”，并且“借着天使，天地之间将有持续不断的沟通”，这正是《启示录》开篇首节经文所指出的沟通过程。
“Not all in this world have taken sides with the enemy against God. Not all have become disloyal. There are a faithful few who are true to God; for John writes: ‘Here are they that keep the commandments of God, and the faith of Jesus.’ Revelation 14:12. Soon the battle will be waged fiercely between those who serve God and those who serve Him not. Soon everything that can be shaken will be shaken, that those things that cannot be shaken may remain.
并非这世界上的所有人都站在仇敌一边与神为敌。并非所有人都失去忠心。仍有少数人对神忠心；因为约翰写道：“在这里，有那些遵守神的诫命，并持守耶稣的信心的人。” 启示录14:12。不久，侍奉神的人与不侍奉祂的人之间将爆发激烈的争战。不久，一切能被震动的都要被震动，使那不能被震动的得以存留。
“Satan is a diligent Bible student. He knows that his time is short, and he seeks at every point to counterwork the work of the Lord upon this earth. It is impossible to give any idea of the experience of the people of God who shall be alive upon the earth when celestial glory and a repetition of the persecutions of the past are blended. They will walk in the light proceeding from the throne of God. By means of the angels there will be constant communication between heaven and earth. And Satan, surrounded by evil angels, and claiming to be God, will work miracles of all kinds, to deceive, if possible, the very elect. God’s people will not find their safety in working miracles, for Satan will counterfeit the miracles that will be wrought. God’s tried and tested people will find their power in the sign spoken of in Exodus 31:12–18. They are to take their stand on the living word: ‘It is written.’ This is the only foundation upon which they can stand securely. Those who have broken their covenant with God will in that day be without God and without hope.
撒但是个勤奋的圣经研究者。他知道自己的时候不多了，便在各方面竭力对抗主在这地上的工作。当天上的荣耀与过去迫害的重演交织在一起之时，活在世上的神子民将要有何等经历，是无法形容的。他们要在从神宝座发出的光中行走。借着天使，天与地之间将有不断的沟通。而撒但在恶天使的环绕之中，并自称为神，将施行各样神迹，若能行，连那蒙拣选的人也要迷惑。神的子民不会把行神迹当作他们的保障，因为撒但会伪造将要施行的神迹。神那经受试炼、经过考验的子民，将在出埃及记31:12-18所说的记号上找到他们的力量。他们要立足于那活泼的道：‘经上记着。’这是他们能稳固站立的唯一根基。那些与神背约的人在那日将无神无望。
“The worshipers of God will be especially distinguished by their regard for the fourth commandment, since this is the sign of God’s creative power and the witness to His claim upon man’s reverence and homage. The wicked will be distinguished by their efforts to tear down the Creator’s memorial and to exalt the institution of Rome. In the issue of the conflict all Christendom will be divided into two great classes, those who keep the commandments of God and the faith of Jesus, and those who worship the beast and his image, and receive his mark. Although church and state will unite their power to compel all, ‘both small and great, rich and poor, free and bond,’ to receive the mark of the beast, yet the people of God will not receive it. Revelation 13:16. The prophet of Patmos beholds ‘them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God,’ and singing the song of Moses and the Lamb. Revelation 15:2.
敬拜上帝的人将特别在他们对第四条诫命的重视上显明出来，因为这是上帝创造大能的记号，也是他对人类当向他献上敬畏与崇敬之要求的见证。恶人则以他们企图拆毁造物主的纪念，并高举罗马的制度而被识别。在这场冲突的结局，整个基督教世界将被分为两大类：一类是遵守上帝诫命并持守耶稣信心的人，另一类是敬拜兽和兽像并受它印记的人。虽然教会与国家将联合权力，强迫所有人，“无论大小、贫富、自主的、为奴的”，去接受兽的印记，然而上帝的子民却不会接受它。启示录 13:16。拔摩海岛上的先知看见“那些胜过兽、胜过它的像、胜过它的印记、胜过它名字的数目的人，站在玻璃海上，拿着上帝的琴”，并唱摩西和羔羊之歌。启示录 15:2。
“Fearful tests and trials await the people of God. The spirit of war is stirring the nations from one end of the earth to the other. But in the midst of the time of trouble that is coming,—a time of trouble such as has not been since there was a nation,—God’s chosen people will stand unmoved. Satan and his host cannot destroy them, for angels that excel in strength will protect them.” Testimonies, volume 9, 15–17.
“可怕的考验和试炼正等待着上帝的子民。战争之风正从地的一端到另一端搅动列国。然而，在即将到来的患难时期之中——一个自有国以来从未有过的患难时期——上帝所拣选的子民将屹立不动。撒但和他的众军不能毁灭他们，因为大有能力的天使要保护他们。”《证言》，第九卷，15—17。
It is worthwhile to recognize that this passage is the ending of a chapter that begins on page eleven of Testimonies volume nine, which can be recognized as representing nine-eleven. It is worthwhile to take note that the title is about the coming Bridegroom, and also to the charts of Habakkuk which is where Paul derived the verse he wrote in the book of Hebrews. The beginning of the chapter is marking the history that began on September 11, 2001, the two tables of the covenant of prophecy that was entered into at the beginning of Adventism, and that the title is the last crisis, which identifies the last Midnight Cry. The end of the chapter is in complete agreement with the beginning, for both the beginning and end address the final crisis.
值得注意的是，这段文字是《教会证言》第九卷第十一页开始的一章的结尾，而这一页码可被看作代表“九一一”。同样值得留意的是，标题是关于即将到来的新郎，也指向哈巴谷的图表；保罗在《希伯来书》中所写的那节经文正是取自那里。本章的开头标示了始于2001年9月11日的那段历史、在复临运动之初所立下的预言之约的两张图表，并且指出标题是“最后的危机”，这标明了最后一次午夜呼声。本章的结尾与开头完全一致，因为首尾都在论及最后的危机。
“Section 1—For the Coming of the King
第一节——为君王的到来
“Yet a little while, and He that shall come will come, and will not tarry.’ Hebrews 10:37.
“还有一点点时候，要来的就来，并不迟延。”希伯来书 10:37。
“The Last Crisis
最后的危机
“We are living in the time of the end. The fast-fulfilling signs of the times declare that the coming of Christ is near at hand. The days in which we live are solemn and important. The Spirit of God is gradually but surely being withdrawn from the earth. Plagues and judgments are already falling upon the despisers of the grace of God. The calamities by land and sea, the unsettled state of society, the alarms of war, are portentous. They forecast approaching events of the greatest magnitude.” Testimonies, volume 9, 11.
我们正生活在末时。迅速应验的时代征兆宣告基督的降临近在眼前。我们所处的日子庄严而重要。上帝的圣灵正在逐渐却确实地从地上收回。瘟疫和审判已经临到藐视上帝恩典的人。陆地和海上的灾难、社会的动荡不安、战争的警报，都是不祥的预兆。它们预示着最重大的事件即将来临。见《证言》，第九卷，11。
If we return and accept the high calling of being God’s “mouth” as represented by Jeremiah, we will very soon participate in the greatest ingathering of sacred history.
如果我们回转，并接受像耶利米所代表的那样作神“口”的崇高呼召，我们将很快参与神圣历史上最伟大的收聚。
“He spoke to them also words of hope and courage. ‘Let not your heart be troubled,’ He said; ‘ye believe in God, believe also in Me. In My Father’s house are many mansions: if it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto Myself; that where I am, there ye may be also. And whither I go ye know, and the way ye know.’ John 14:1–4. For your sake I came into the world; for you I have been working. When I go away I shall still work earnestly for you. I came to the world to reveal Myself to you, that you might believe. I go to My Father and yours to co-operate with Him in your behalf.
他也对他们说了充满盼望与勇气的话。“你们心里不要忧愁，”他说，“你们信神，也当信我。在我父的家里有许多住处；若是没有，我早就告诉你们了。我去是为你们预备地方去。我若去为你们预备了地方，就必再来，接你们到我那里去，使我在那里，你们也在那里。我往哪里去，你们知道；那条路，你们也知道。”约翰福音14:1-4。 为你们的缘故我来到世上；我一直在为你们作工。我离去之后，仍要为你们殷勤作工。我来到这世界，是要向你们显明我自己，好叫你们相信。我要到我父、也是你们的父那里去，为你们的缘故与他同工。
“‘Verily, verily, I say unto you, He that believeth on Me, the works that I do shall he do also; and greater works than these shall he do; because I go unto My Father.’ John 14:12. By this, Christ did not mean that the disciples would make more exalted exertions than He had made, but that their work would have greater magnitude. He did not refer merely to miracle working, but to all that would take place under the agency of the Holy Spirit. ‘When the Comforter is come,’ He said, ‘whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, He shall testify of Me: and ye also shall bear witness, because ye have been with Me from the beginning.’ John 15:26, 27.
“我实实在在地告诉你们，信我的人也要做我所做的事；并且要做比这更大的事，因为我往父那里去。”约翰福音14:12。基督这话并不是说门徒要作比他更高超的努力，而是说他们的事工将具有更大的规模。他所指的不仅仅是行神迹，而是凡在圣灵运行之下将要发生的一切。他说：“但保惠师来了，就是那从父出来的真理的灵，我要从父那里差遣他到你们这里来；他要为我作见证；你们也要作见证，因为你们从起初就与我同在。”约翰福音15:26、27。
“Wonderfully were these words fulfilled. After the descent of the Holy Spirit, the disciples were so filled with love for Him and for those for whom He died, that hearts were melted by the words they spoke and the prayers they offered. They spoke in the power of the Spirit; and under the influence of that power, thousands were converted.” Acts of the Apostles, 21, 22.
“这些话奇妙地得以应验。圣灵降临之后，门徒对祂以及对那些祂为之而死的人充满了爱，以致他们所说的话和所献上的祷告都使人心被打动。他们靠着圣灵的大能说话；在这大能的影响之下，成千上万的人归信了。” 《使徒行传》，21，22。