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.”
喺我哋而家仍然所論及、註釋基督作為啟示錄第十章中降下來之天使嘅段落入面，基督作為大力的天使，表明「祂喺與撒但之間呢場大爭戰臨近結束嘅場景中所擔當嘅角色。」基督將右腳踏在海上、左腳踏在旱地上時所取嘅「位置」，「表明祂對全地所具有至高嘅能力同權柄。」當基督「大聲呼喊」時，祂「呼喊」，「好像獅子吼叫一樣。」
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.
基督將要喺「大爭戰嘅最後場景」中彰顯祂嘅全能；而當基督彰顯祂嘅全能之時，祂係以猶大支派嘅獅子嘅身份如此行。
“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.
「救主喺約翰面前被呈現，乃係藉着『猶大支派中嘅獅子』同埋『好似曾被殺過嘅羔羊』呢啲表號。啟示錄 5:5, 6。呢啲表號代表全能大力同自我犧牲之愛嘅聯合。猶大嘅獅子，對於拒絕祂恩典嘅人而言係何等可畏；但對於順服而忠信嘅人，祂就要成為上帝嘅羔羊。」《使徒行述》，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.”
基督以猶大支派之獅顯現，乃強調祂按着祂神聖的時序，在封住與揭開聖經預言這兩方面的工作。就在人的恩門將要關閉之前，當「時候近了」之際，必有一項特別的聖經真理被揭開，指出「那些必要快成的事」。
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.
耶穌基督嘅啟示，就係神賜畀佢，叫佢將嗰啲必快要成就嘅事指示佢嘅眾僕人；佢就差遣佢嘅使者，向佢嘅僕人約翰表明出來。約翰為神嘅道，並為耶穌基督嘅見證，同埋凡係自己所見到嘅一切，都作咗見證。念呢預言上嘅話嘅，和聽見又遵守其中所記載嘅，呢人便有福了；因為時候近了。啟示錄 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.”
當那「近了」的「時候」實際進入歷史之時，凡誦讀、聽見「並遵守其中所記載之事」的人，便有福了。這特別的信息乃是具時限性的訊息，唯有在「時候近了」之時，方能被辨識。於是——正在那時，而非在此之前——人才能誦讀、聽見「並遵守」《啟示錄》書中「所記載之事」。當那「時候近了」之時，那向「誦讀」、 「聽見」、 「並遵守其中所記載之事」的人所宣告的福，與但以理書在「末時」被開啟，彼此相對應。
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，要將呢啲話隱藏起來，將呢卷書封住，直到末時：必有許多人來往奔走，知識就必增長。但以理書 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.
嗰啲「來往奔跑」嘅「許多人」（即係象徵對上帝話語嘅研讀），乃係喺「末時」咁樣行，當其時但以理書中曾被「封閉」嘅「言語」已被開啟。然而，喺美國嘅星期日法案之後不久，仲有另一等童女亦都來往奔跑。
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.
看哪，主耶和華說，日子將到，我必使饑荒臨到此地；不是無餅之饑，也不是缺水之渴，乃是聽不見耶和華話語之饑荒。他們必從這海飄流到那海，從北邊直到東邊，奔走來往，尋求耶和華的話，卻尋不着。到那日，美貌的處女和少年人必因乾渴發昏。那些指着撒瑪利亞之罪起誓的，說：但哪，你的神是永活的；又說：別是巴的道是永活的；這些人都必仆倒，永不再起來。阿摩司書 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.
撒瑪利亞嘅罪，就係由阿哈同耶洗別所表徵嘅罪；阿哈代表美國，而耶洗別代表天主教會。耶洗別、阿哈，以及喺迦密山上與以利亞對峙時出現嘅假先知，乃係星期日法令嘅預表。喺嗰次對峙當中，有兩組唔聖潔嘅先知：巴力嘅先知，同埋樹林邱壇嘅祭司。巴力係受敬拜嘅神祇之一；另一位喺樹林邱壇中受敬拜嘅，乃係亞斯他錄。巴力係男性神祇，而亞斯他錄係女性神祇。兩者合埋，男性神祇代表國家，而女性神祇代表教會。
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.
設立喺但嘅神，乃係由撒馬利亞嘅第一個王耶羅波安所設立；佢喺伯特利同但兩地都立咗一隻金牛犢。伯特利嘅意思係神嘅殿，但嘅意思係審判；二者合埋一齊，就代表教會同國家嘅結合，呢種結合會喺美國於強制遵守星期日之前發生。嗰兩隻金牛犢，乃係由亞倫所造嘅金牛犢所預表。
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.
牛犢乃獸，金像乃像；因此，亞倫所造之金牛犢，以及耶羅波安所立之兩隻金牛犢，皆象徵喺美國強制推行星期日法之前夕所出現之政教聯合。就耶羅波安而言，嗰兩座城提供咗第二個見證，印證政教聯合呢一象徵；而呢一象徵，喺《啟示錄》中被界定為獸像。
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.
別是巴的方式代表亞伯拉罕的約。「別是巴」這名稱首次出現於《創世記》二十一章；使徒保羅曾運用這段經文，反駁他那時代中那些主張人若要得救，就必須持守禮儀律法並接受割禮的人。保羅所用的，正是首次提到別是巴所在的那段經文。他運用那段歷史，在同一個故事之中論到兩個不同而且相對立的約。保羅用使女的兒子（以實瑪利）來代表一個建立在人力之上的約，並且將以實瑪利與以撒作對比；他用以撒來代表一個建立在上帝能力之上的約。這段聖經是別是巴首次被提及之處；而在後來的歷史中，保羅又運用那段歷史，去描述他個人歷史中的一種處境，而那種處境早已在聖經歷史中被描繪出來。保羅相信並教導，聖經歷史會重演。
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.
保羅雖然運用《創世記》第二十一章呢段經文，去說明兩個彼此相對嘅約；然而，就呢段經文本身而言，神與亞伯拉罕所立嘅係兩個約，但並唔係保羅從呢個故事所引申出嚟嗰兩個約。喺呢段經文入面，神再次應許，要藉住以撒成就祂使亞伯拉罕成為多國之父嘅應許；祂亦都應許，祂必使以實瑪利成為大國之父。一段經文，提及四個約，而且呢度亦係《聖經》首次提到別是巴。
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.
所以撒拉對亞伯拉罕說：「把這使女和她的兒子趕出去；因為這使女的兒子，不可與我的兒子，就是以撒，一同承受產業。」亞伯拉罕因着他兒子的緣故，這事在他眼中甚為難受。神對亞伯拉罕說：「你不必因這童子和你的使女而看為難受；凡撒拉對你所說的，你都要聽從她的話，因為從以撒生的，才要稱為你的後裔。至於這使女的兒子，我也必使他成為一國，因為他是你的後裔。」亞伯拉罕清早起來，拿餅和一皮袋水，給了夏甲，放在她的肩上，又把孩子交給她，打發她走。她就去了，在別是巴的曠野飄流。創世記 21:10–14。
Beersheba represents the covenant of Abraham. In the very same chapter Abraham also made a covenant with Abimelech.
別是巴象徵亞伯拉罕之約。就在同一章裏，亞伯拉罕也與亞比米勒立了約。
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.
當時，亞比米勒同佢軍隊嘅元帥非各對亞伯拉罕說：「凡你所行嘅事，神都與你同在。依家你要喺呢度指着神向我起誓，唔好虧負我，同我嘅兒子，同我嘅子孫；我點樣恩待你，你也要照樣恩待我，同埋你所寄居之地。」亞伯拉罕說：「我願意起誓。」
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.
亞伯拉罕因着一口水井責備亞比米勒，因為亞比米勒的僕人強行奪去了那井。亞比米勒說：「誰作了這事，我不知道；你也沒有告訴我，我今日以前也沒有聽見。」
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?
亞伯拉罕把羊群同牛群交畀亞比米勒；二人就立咗約。亞伯拉罕又將羊群中七隻母羊羔另外放埋一邊。亞比米勒對亞伯拉罕講：「你另外放埋一邊呢七隻母羊羔，係乜嘢意思呢？」
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.
他說：「你要從我手裏收下這七隻母羊羔，作為給我的證據，證明這井是我挖的。」所以他給那地方起名叫別是巴；因為他們二人在那裏起了誓。這樣，他們在別是巴立了約。其後，亞比米勒和他的軍長非各起身，回非利士地去了。亞伯拉罕就在別是巴栽上一片樹林，又在那裏求告耶和華──永生神──的名。
And Abraham sojourned in the Philistines’ land many days. Genesis 21:22–34.
亞伯拉罕喺非利士人之地寄居咗好多日。創世記 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.”
別是巴乃是上帝與亞伯拉罕所立之約的象徵。聖經中記載了若干與亞伯拉罕之約相連、並以別是巴為記號的立約歷史。「Beer」意即井，「sheba」意即七。Sheba 就是同一個希伯來詞，在利未記二十六章中被譯作「七倍」；威廉．米勒正確地明白此詞乃指二千五百二十年的預言。這是他所發現的第一個「時間預言」，亦是在 1863 年最先被擱置的第一項根基真理。在那段經文中，「sheba」一詞於四節不同的經文裏被譯作「七倍」；而由這「七倍」所代表之上帝的刑罰，被稱為「我約之爭端」。
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.
我亦必與你們作對，因你們的罪，再加七倍懲罰你們。我必使刀劍臨到你們，為我的約報仇；你們聚集在各城中的時候，我必使瘟疫臨到你們中間；你們也必交在仇敵手中。利未記 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.”
喺《利未記》第二十六章中，被譯作「七倍」、並代表神之約的「爭訟」嗰個詞，即係別是巴（Beersheba）一名中嘅「sheba」，喺《但以理書》中亦曾兩次被翻譯：一次譯作「誓言」，即寫喺摩西律法上嘅誓言；另一次譯作「咒詛」。無論係「誓言」抑或「咒詛」，都係由「sheba」呢個詞譯出，因為佢唔單止有「七」嘅意思，亦包含約或「誓言」嘅觀念；而呢個約若被破壞，就會產生「咒詛」。
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.
係呀，以色列眾人都犯咗你嘅律法，偏離正道，不聽從你嘅聲音；所以，寫喺神僕人摩西律法上嘅咒詛同誓言，都傾倒喺我哋身上，因為我哋得罪咗祂。Daniel 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.
喺別是巴一口井旁所獻上嘅七隻羊羔，「sheba」即係「七」呢個字，乃係代表盟約。而神嘅盟約，或者祂嘅誓言，指出順服者得生，悖逆者必死。
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).
別是巴象徵由亞伯拉罕之信所代表的聖約。所以，當阿摩司書第八章中那些「美貌的處女」——她們亦即馬太福音第二十五章中的「愚拙的童女」，亦即但以理書第十二章中的「惡人」——指着「撒馬利亞的罪」起誓之時，她們乃是在宣誓效忠於耶洗別的印記（教皇制）；這耶洗別曾與亞哈（聯合國）行淫，並且統治獸像（美國）。
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.
當嗰啲同樣嘅「美貌的處女」說：「但哪，你的神活着；」嘅時候，佢哋正向金牛犢的像下拜；呢個像已由兩個見證人（亞倫同耶羅波安）所指明。金牛犢象徵獸的像，即教會同國家結合為一。
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.
當嗰啲同樣嘅童女聲稱別是巴嘅「樣式」係活着嘅時候，「樣式」呢個詞嘅意思就係「道路」。呢個正正就係用嚟指明耶利米書 6:16 入面「古道」之「道路」嘅同一個詞。嗰啲童女即係話，雖然佢哋已經向獸像下拜，並接受咗佢權柄嘅印記，佢哋仍然係亞伯拉罕嘅兒女。佢哋喺上帝嘅話語之中驚惶失措、來回奔走，尋找由「東方」同「北方」以及「從這海到那海」所表徵嘅信息，卻仍然聲稱自己係基督復臨安息日會信徒；但係，已經太遲了。
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.
但從東方同北方嚟嘅消息必使他驚惶；因此他必大發烈怒出去，要毀滅，並要滅絕許多人。他必在海與海之間、榮美嘅聖山安設他宮殿嘅帳幕；然而他終必到達他嘅結局，並無人幫助他。但以理書 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.”
嗰啲童女正在尋找前面嗰兩節經文所講嘅信息。嗰個喺末時於一九八九年被揭開封印嘅最後警告信息——正如但以理書十一章四十節所描述，代表前蘇聯嘅「列國」被教皇權同美國掃除——指出咗教皇權最後一次嘅興起同傾覆。喺呢兩節經文之中，一個由東方同北方所象徵嘅信息激怒咗北方王（教宗），而最後嘅逼迫亦由此開始；並且喺四十五節結束，當時教皇權栽設咗「帳幕」；呢個詞出自希伯來文，意思係「帳棚」（帳棚係教會嘅象徵），但佢所栽設嘅乃係佢「宮殿」嘅「帳幕」，而「宮殿」係代表國家。佢將嗰個代表政教合一嘅帳棚——或者照約翰喺啟示錄所稱，獸像——安置喺「兩海之間」，而且「海」係用複數。嗰啲秀美嘅童女正在尋找但以理書十一章四十四至四十五節所象徵嘅最後警告信息；而緊接住下一節，米迦勒就站起來，恩典時期亦告終結。到嗰時，阿摩司書8:14話，嗰啲秀美嘅童女「必然仆倒，永不再起來。」
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.
當嗰啲美貌嘅童女正喺向獸像下拜嘅時候，卻聲稱自己係第七日安息日復臨信徒，約翰就將佢哋描繪為猶太人；佢哋自稱係猶太人，其實卻唔係。佢哋聲稱自己係阿伯拉罕嘅子孫，然而佢哋所講嘅乃係謊言。
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，我要使撒但會堂中嗰啲人，就是自稱係猶太人，其實唔係，乃係講大話嘅人；看哪，我要使佢哋嚟，俯伏喺你腳前敬拜，亦叫佢哋知道我已經愛你。啟示錄 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.
佢哋已經接受咗教皇制嘅印記，因此亦都接受咗佢嘅品格。佢哋自稱係猶太人，或者自稱係守安息日嘅復臨信徒，但其後所表現出嚟嘅，卻係教皇嘅品格；而教皇其中一樣特徵，就係坐喺「神的殿」裏。佢哋自稱係復臨信徒，或者自稱喺復臨信徒嘅殿中，但佢哋絕不比教皇更係基督徒。
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.
嗰啲「奔走來往」、尋求「耶和華的話」的人，並唔係但以理書所指明嘅「智慧人」——佢哋乃係被認定為「童女」。經文中嗰啲漂流徬徨、飢餓、乾渴至死嘅人，顯然並唔「明白」「耶和華的話」，因為佢哋喺經文當中正係尋求呢一樣。喺恩門關閉之前啟示出來嘅耶和華之話，就係耶穌基督的啟示；而愚拙的、邪惡的，或「秀美的童女」，就係嗰啲冇明白從但以理書而來之知識增長的人。正如馬太所教導，佢哋冇有所必需的油，可以繼續前往赴婚筵。
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!”
嗰場「饑荒」就係恩門關閉。阿摩司書嗰啲喺經文中尋找餅（上帝嘅話語）同水（聖靈）嘅「處女」，就係但以理書中嗰啲唔「明白」嘅「惡人」。佢哋亦都係馬太福音入面嗰啲尋找聖靈嘅愚拙童女；三處見證合而為一，就指出嗰啲人已經意識到，自己預備赴婚筵嘅機會已經過去，而且佢哋冇禮服可以去赴婚筵，因為佢哋拒絕「聽」嗰個如今正被開啟印封嘅特別信息。由特別信息被開啟印封嘅時候起，直到恩門關閉，呢段時間就係最後一次得救呼召嘅時候。喺嗰個時候來到而仍未預備好，就等於預備去聽見呢句話：「太遲了！」
“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.
「有一個世界正臥在邪惡之中，在欺騙同迷惑之中，在死亡嘅陰影之下——沉睡，沉睡。邊個正為要喚醒佢哋而心靈痛苦掙扎呢？有乜嘢聲音可以達到佢哋呢？我嘅心思被帶到將來，嗰時號令將要發出：『看哪，新郎來了；你們出來迎接他。』但有啲人會耽延咗去取得用嚟補充燈盞嘅油，到咗太遲嘅時候，佢哋就會發現，品格——即油所代表嘅——係不能轉讓嘅。」《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.”
十個童女嘅比喻所代表嘅預言線，以油象徵品格，但「金油」同「聖油」亦都象徵「上帝嘅靈」所傳達嘅信息。
“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.
「侍立喺全地之主旁邊嘅受膏者，乃係承受咗昔日賜予撒但作遮掩約櫃基路伯嘅地位。主藉住環繞佢寶座嘅聖潔生靈，同地上嘅居民保持不斷嘅交通。金油象徵上帝用以持續供應信徒燈盞嘅恩典，使其唔致閃爍熄滅。若唔係呢聖油藉住上帝之靈嘅信息從天傾注下來，邪惡嘅勢力就必全然控制世人。」
“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.
當我哋唔領受上帝所差嚟畀我哋嘅信息之時，上帝就受到羞辱。咁樣，我哋就拒絕咗佢本要傾注入我哋心靈之中、並藉住我哋傳遞畀處於黑暗中之人嘅金油。到咗呼聲響起之時：「看哪，新郎來了；你們出去迎接他，」凡冇領受聖油、冇喺心中珍愛基督恩典嘅人，就會好似愚拙嘅童女一樣，發現自己並未預備好去迎見佢哋嘅主。佢哋喺自己裏面，並冇能力去取得嗰油，於是佢哋嘅人生就破敗了。但如果有人求上帝嘅聖靈，如果我哋好似摩西咁懇求：「求你顯出你的榮耀給我看，」上帝嘅愛就會澆灌喺我哋心裏。藉住金管，金油就會傳輸畀我哋。「不是倚靠勢力，不是倚靠才能，乃是倚靠我的靈，這是萬軍之耶和華說的。」藉着領受公義日頭嘅明亮光線，上帝嘅兒女就喺世上發光，好像明燈一樣。 《評論與通訊》，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.”
阿摩司書中那些「奔走來往」的人，更加印證咗嗰一等第七日安息日會人士嘅見證；佢哋拒絕承擔自己嘅責任，唔去「明白」啟示錄中嗰個特別嘅信息，而呢個信息正係喺「時候近了」之時被揭開封印。
“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.
「我哋而家正活喺一個極其危險嘅時代，而我哋當中冇一個人應該遲延唔去尋求為基督嘅來臨作準備。唔好有人效法愚拙童女嘅榜樣，以為可以安全噉等到危機來到之時，先去獲得足以喺嗰時站立得住嘅品格準備。當賓客被召入內並受察驗嘅時候，先去尋求基督嘅義，就已經太遲。如今正係披戴基督之義嘅時候——呢件婚筵禮服，能使你配進入羔羊嘅婚筵。 喺呢個比喻入面，愚拙嘅童女被描繪為乞求油，卻喺請求之下仍然得唔到。呢個象徵嗰啲冇有藉住培養一種能夠喺危機之時站立得住嘅品格，而為自己作好準備嘅人。呢就好似佢哋去對鄰舍話：將你嘅品格俾我，否則我就要滅亡。嗰啲有智慧嘅，並唔能夠將自己嘅油分俾愚拙童女忽明忽滅嘅燈。品格係唔可以轉移嘅。佢唔係用嚟買賣嘅；佢係要被獲得嘅。主已經畀每一個人一個機會，喺恩典時期嘅時日之中獲得公義嘅品格；但祂並冇設立一條途徑，叫一個人可以將自己藉住經歷艱難經驗、由大教師學習功課、以致能夠喺試煉之下顯出忍耐，並運用信心去移開不可能之山而發展出來嘅品格，傳畀另一個人。 愛嘅馨香係唔可能傳授嘅——溫柔、機智同堅忍，亦唔可能俾另一個人。冇可能有一個人嘅心，將對上帝同人類嘅愛，傾注入另一個人嘅心裏。」
“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.
「但嗰日將要來到，而且已經臨近我哋；到時，品格嘅每一方面都要藉着特別嘅試探而顯露出來。凡持守原則、運用信心到底嘅人，必定係嗰啲喺佢哋恩典時期先前嘅時光中，於考驗同試煉之下已經證明自己忠誠，並且照着基督嘅樣式塑造品格嘅人。嗰啲培養出與基督親密相交嘅人，藉着祂嘅智慧同恩典，得以有分於神性本質。然而，冇任何一個人能夠將心靈嘅奉獻同高尚嘅心智品格賜予另一個人，並以道德能力補足其缺欠。我哋各人都可以彼此作出好多幫助，方法係向人顯出基督化嘅榜樣，從而影響佢哋到基督嗰度，去得着嗰份冇咗就不能喺審判中站立得住嘅義。人應當以禱告嘅心慎重思想建造品格呢一件重要嘅事，並且照着神聖嘅模範塑造自己嘅品格。」《The Youth’s Instructor》，1896年1月16日。