附 录
§1
附 录Appendix
§2
注释1. 第205页.--威廉.米勒耳关于基督复临确切时间的见解是根据但8:14的预言：“到二千三百日，圣所就必洁净。”在象征性预言中，一日代表一年，见民14:34；结4:6。2300日即实际上是2300年的预言，既然远远延伸到犹太体制结束之后，就不可能指犹太体制时的圣所。米勒耳持有当时为人普遍接受的观点，认为基督教时代的地球就是圣所，因而得出结论说但8:14中的洁净圣所指的是基督复临时地球被火洁净。计算2300日的起点在但9:24-27，这段经文是对第8章的异象的解释，说到特别为犹太人定了70个七，实际上是截出70周，即490年。这70周只能从2300日中被截出来，因为在第8章的异象中只提到2300日这一个时间段。所以那70个七必是2300日的一部分，而且这两段时期必是同时开始的。天使说这70个七从出令重新建造耶路撒冷的时候开始。因而，只要我们能确定出令的时间，也就找到了2300日的起点。圣经提供了四段经文，我们可以藉以确定正确的日期：{4SP 493.1}
§3
Note 1. Page 206.—William Miller’s views as to the exact time of the second advent were based on the prophecy of Daniel 8:14: “Unto two thousand and three hundred days; then shall the sanctuary be cleansed.” That a day in symbolic prophecy represents a year, see Numbers 14:34; Ezekiel 4:6. As the period of 2300 prophetic days, or literal years, extended far beyond the close of the Jewish dispensation, it could not refer to the sanctuary of that dispensation. Mr. Miller held the generally received view that in the Christian age the Earth is the sanctuary, and hence concluded that the cleansing of the sanctuary brought to view in Daniel 8:14 represented the purification of the earth by fire at the second coming of Christ. The point from which to reckon the 2300 days is found in Daniel 9:24-27, which is an explanation of the vision of chapter 8. It is stated that 70 weeks, or 490 years, are determined, literally, cut off, as specially pertaining to the Jews. The only period from which the 70 weeks could be cut off is the 2300 days, that being the only period of time mentioned in the vision of chapter 8. The 70 weeks must therefore be a part of the 2300 days, and the two periods must begin together. The 70 weeks are declared by the angel to date from the going forth of the commandment to restore and build Jerusalem. If, then, we can correctly locate this commandment, we have the starting-point for the great period of the 2300 days. The Bible furnishes us with four tests by which we may determine when the true date is found:— {4SP 493.1}
§4
1. 从出令的时候起，49年要见到耶路撒冷的街道和城墙建成（但9:25）。{4SP 493.2}
§5
1. From the time the commandment was given, 49 years were to witness the completion of the street and wall of Jerusalem. Daniel 9:25. {4SP 493.2}
§6
2. 从此时起再过62周，或，共69周，483年，就到了受膏君弥赛亚的时候，即基督在受洗时受膏于圣灵的时候，弥赛亚一词的意思就是受膏者。{4SP 493.3}
§7
2. Threescore and two weeks from this time, or, in all, 69 weeks, 483 years, were to extend to Messiah the Prince, or to the anointing of Christ by the Holy Spirit at his baptism, the word Messiah signifying anointed. {4SP 493.3}
§8
3. 69周加半周就到了基督被钉十字架的时候，——祭祀与供献在一七之半的时候止息。第27节。{4SP 494.1}
§9
3. Sixty-nine and a half weeks were to extend to the crucifixion,—the cessation of sacrifice and oblation in the midst of the week. Verse 27. {4SP 494.1}
§10
4. 70个七的整段时间都要见证主与但以理本国的民坚定盟约。在这段时期结束时，犹太人就不再是上帝的选民，福音要传到外邦。{4SP 494.2}
§11
4. The full period of 70 weeks was to witness the complete confirmation of the covenant with Daniel’s people. At the termination of this period, the Jews having ceased to be God’s chosen people, the gospel would be preached to the Gentiles. {4SP 494.2}
§12
我们在《以斯拉记》第七章中找到了那道命令。是由波斯王亚达薛西于公元前457年颁布的。在拉6:14中，说到在耶路撒冷耶和华的殿“遵着以色列上帝的命令和波斯王居鲁士、大流士、亚达薛西的旨意，建造完毕。”这三位王做的是一件事；由居鲁士发起，大流士推进，亚达薛西完成。圣经认为这个举动是一个命令。后来的政令乃是居鲁士所发命令的延续或完成，见拉6:1-14。以公元前457年为出令的时候，关于70个七的预言的每一个细节就都应验了。为了使读者可以看出米勒耳关于预言时期的立场是很合理的，我们抄录下文，发表于1850年3月的波士顿《复临评论》中，回复一位通讯记者：{4SP 494.3}
§13
In the seventh of Ezra we find the decree which we seek. It was issued by Artaxerxes, king of Persia, B. C. 457. In Ezra 6:14 the house of the Lord at Jerusalem is said to have been built “according to the commandment [margin, decree] of Cyrus, and Darius, and Artaxerxes king of Persia.” The three kings did the one work; it was begun by Cyrus, carried forward by Darius, and completed by Artaxerxes. The scripture counts this action one decree. That the later decrees were a continuation or completion of that of Cyrus, see Ezra 6:1-14. Taking B. C. 457 as the date of the commandment, every specification of the prophecy concerning the 70 weeks is fulfilled. That the reader may see the reasonableness of Mr. Miller’s position on the prophetic periods, we copy the following, which was published in the Advent Herald, Boston, in March, 1850, in answer to a correspondent:— {4SP 494.3}
§14
“70个七的伟大预言时期是根据《托勒密列王年谱》确定的。这部年谱将亚达薛西第七年定在公元前457年；而这部年谱的正确性为二十多个并发的日月食所证实。70个七开始于出令建造耶路撒冷的时候。在亚达薛西第七年到第二十年之间没有任何政令。490年若开始于第七年，就必开始于公元前457年，结束于公元34年。若开始于第二十年，就必开始于公元前444年，结束于公元47年。公元47年既无什么事件发生标明它们的终止，我们就不能从第二十年算起；所以我们必须注意亚达薛西第七年。除非先证明《托勒密列王年谱》不准确，我们就不能说亚达薛西第七年不是公元前457年。若要证明该年谱不准确，就必须说明用来确定其正确性的大量日月食是重复论证，计算不正确；而这样做的结果就会颠覆每一个年代学的日期，且使时代的确定和纪元的调整完全成了空想，以致年代学成了猜测。70个七既然必定终止于公元34年，除非亚达薛西第七年的定位不正确，而且又因为若无证据就不能证明改变那部年谱给第七年的定位，所以我们要问，有什么证据标志着那个终点呢？”使徒们转向外邦人的时间比所指定的任何其它事件都更符合那个日期。而主在公元31年，在最后一七之半被钉十字架，是由大量有效见证支持的。”{4SP 494.4}
§15
“It is by the Canon of Ptolemy that the great prophetical period of the seventy weeks is fixed. This Canon places the seventh year of Artaxerxes in the year B. C. 457; and the accuracy of the Canon is demonstrated by the concurrent agreement of more than twenty eclipses. The seventy weeks date from the going forth of a decree respecting the restoration of Jerusalem. There were no decrees between the seventh and twentieth years of artaxerxes. Four hundred and ninety years, beginning with the seventh, must commence in B. C. 457, and end in A. D. 34. Commencing in the twentieth, they must commence in B. C. 444, and end in A. D. 47. As no event occurred in A. D. 47 to mark their termination, we cannot reckon from the twentieth; we must therefore look to the seventh of Artaxerxes. This date we cannot change from B. C. 457 without first demonstrating the inaccuracy of Ptolemy’s Canon. To do this, it would be necessary to show that the large number of eclipses by which its accuracy has been repeatedly demonstrated, have not been correctly computed; and such a result would unsettle every chronological date, and leave the settlement of epochs and the adjustment of eras entirely at the mercy of every dreamer, so that chronology would be of no more value than mere guess-work. As the seventy weeks must terminate in A. D. 34, unless the seventh of Artaxerxes is wrongly fixed, and as that cannot be changed without some evidence to that effect, we inquire, what evidence marked that termination? The time when the apostles turned to the Gentiles harmonizes with that date better than any other which has been named. And the crucifixion, in A. D. 31, in the midst of the last week, is sustained by a mass of testimony which cannot be easily invalidated.” {4SP 494.4}
§16
70个七和2300日既有共同的起点，我们就可以一目了然的核实米勒耳的计算，就是从2300减掉457年。
§17
As the 70 weeks and the 2300 days have a common starting-point, the calculation of Mr. Miller is verified at a glance by subtracting the 457 years B. C. from the 2300. Thus, {4SP 495.1}
§18
2300－公元前457＝公元1843年。{4SP 495.1}
§19
2300
§20
然而需要从公元前457年足年到公元1843年足年才有2300年。亚达薛西的政令并不是在公元前457年年初生效的，而是在那年秋天生效的；所以2300日不会终止于1843年，而会延伸到1844年秋季。从下述图表中可以清楚地看到这一点：
§21
But it requires 457 full years before Christ, and 1843 full years after Christ, to make the 2300. Now the decree of Artaxerxes did not go into effect at the beginning of the year 457 B. C., but in the autumn of that year; it follows that the 2300 days would not terminate in 1843, but would extend to the autumn of 1844. This is plainly seen by the following simple diagram:— {4SP 495.2}
§22
457. 2300. 1843年末.
§23
457. 2300. end of 1843.
§24
__________________________________________
§25
__________________________________________
§26
___________________________________________
§27
___________________________________________
§28
出令. 2300. 日期结束于1844年. {4SP 495.2}
§29
Decree given. 2300. Days end in 1844.
§30
米勒耳和他的同工起先没有认识到这个问题，他们期待基督在1843年降临；因此有了第一次的失望和表面上的耽延。正是由于发现了正确的时间，连同其它的圣经见证，才导致了众所周知的1844年的半夜呼声运动。将2300日的终点定在1844年秋季，这种预言时期的计算方法至今仍是确立而无可指摘的。{4SP 495.3}
§31
This fact not being at first perceived by Mr. Miller and his associates, they looked for the coming of Christ in 1843; hence the first disappointment and the seeming delay. It was the discovery of the correct time, in connection with other scripture testimony, that led to the movement known as the midnight cry of 1844. And to this day the computation of the prophetic periods placing the close of the 2300 days in the autumn of 1844, stands without impeachment. {4SP 495.3}
§32
于是问题产生了：既然威廉.米勒耳关于时间的计算是正确的，为什么他还会遭受失望呢？这是因为他弄错了事件。预言说：“到二千三百日，圣所就必洁净。”米勒耳和他的同工没能明白圣所及其洁净的问题。这就是他们遭受失望的根由。关于这个要点的简要说明，解释何为圣所以及洁净圣所——开始于2300日的终点1844年——如何应验了但8:14的预言，见本书第18章，《圣所》。{4SP 495.4}
§33
Then the question arises, if Wm. Miller’s calculation of time was correct, whence his disappointment? This was due to his mistake as to the event. The prophecy says, “Unto two thousand and three hundred days; then shall the sanctuary be cleansed.” Mr. Miller and his associates failed to understand the subject of the sanctuary and its cleansing. Here was the secret of their disappointment. For a brief explanation of this important point, showing what is the sanctuary, and how its cleansing—beginning at the termination of the 2300 days in 1844—fulfills the prophecy of Daniel 8:14, see chapter 18., entitled “The Sanctuary.” {4SP 495.4}
§34
还有一个问题：“既然他弄错了事件，他的全部工作难道不也会错吗？”不能这样认为。当基督骑驴光荣地进入耶路撒冷时，祂的门徒是完全误会了。他们以胜利的标志欢呼祂为王。他们以为祂那时要作王登上大卫的宝座。然而他们按照自己的信念去行，这本身不是一个错误。他们这样做正应验了亚9:9的预言，他们要是知道祂即将受审受死，就不会应验那个预言了。然而那节圣经是必须应验的，否则连石头都会呼叫起来（路19:37-40）。米勒耳和他的同工也以相似的方式应验了预言，发出了一个宣告（见启14:6, 7）。他们要是明白在主来之前还有其它的宣告（启14:8-14）要发出，他们就不会发出那个宣告了。{4SP 496.1}
§35
Another question then arises: “If he was mistaken in the event, was not his whole work an error?” That does not follow. The disciples of Christ were utterly mistaken when he rode into Jerusalem, and they hailed him as a king with tokens of victory. They thought he was then to be crowned a king on David’s throne. But it was not an error in them to act according to their belief; in so doing they fulfilled the prophecy of Zechariah 9:9, which they would not have done if they had realized that he was going to judgment and to death. But that scripture must be fulfilled, if it were necessary to make the stones cry out. Luke 19:37-40. In like manner it appears that Mr. Miller and his associates fulfilled prophecy, and gave a proclamation (see Revelation 14:6, 7) which they would not have given had they understood that yet other proclamations were to be made before the Lord should come. Revelation 14:8-14. {4SP 496.1}
§36
注释2. 第225页.--从上下文中可以看出，人们往往错用这节经文（太24:36）。门徒所问的一个问题是基督降临和世界的末了有什么预兆。耶稣回答了这个问题。祂在第29节给出了预兆，并在33节说：“这样，你们看见这一切的事，也该知道人子近了，正在门口了。”不要用救主所说的一句话来否定祂的另一句话。虽然没有人知道那日子，那时辰，但主却指示和要求（因为是祈使语气）我们要知道它临近了，就在门口了。我们还进一步受到指教，我们若是漠视祂的警告，不肯知道或疏忽知道，就象挪亚时代的人不愿知道洪水何时来到一样，这对我们来说将是致命的（37-39节）。44-51节则说明基督来时会怎样看待和报应那些儆醒并传讲祂的降临的人和那些拒绝这信息的人。“主人来了，看见仆人警醒，那仆人就有福了”（路12:37）。{4SP 496.2}
§37
Note 2. Page 225.—That a wrong use is often made of the text (Matthew 24:36), is evident from the context. One question of the disciples was concerning the sign of Christ’s coming and of the end of the world. This question Jesus answered. In verse 29 he gave signs, and said, “When ye shall see all these things, know that it is near, even at the doors.” Verse 33. One saying of the Saviour must not be made to destroy another. Though no man knoweth the day nor the hour, we are instructed and required (for it is in the imperative) to know when it is near, even at the doors. And we are further taught that it will be as fatal to us to disregard his warning, and refuse or neglect to know, as it was for those who lived in the days of Noah not to know when the flood was coming. Verses 37-39. And verses 44-51 show in what light Christ, when He comes, will regard and reward those whom he finds watching and teaching his coming, and those denying it. “Blessed are those servants, whom the Lord when he cometh shall find watching.” Luke 12:37. {4SP 496.2}
§38
注释3. 第227页.--复临信徒制作“在空中与主相遇”的白袍的故事是那些想要羞辱圣工的人发明的。这种谣言一传十，十传百，以致许多人都信了；然而一经仔细询问就会查明它是假的。多年以来，一直悬赏大笔金额要人提供一个证据证明这种事情曾经发生过；却没有人能拿出证据来。凡真正爱慕救主显现的人，没有一个会那么忽视圣经的教导，竟以为自己能制作那个场合所必不可少的白袍。惟有基督的义袍才是圣徒见主时所必不可少的白袍。见启19:8。{4SP 497.1}
§39
Note 3. Page 228.—The story that the Adventists made robes with which to ascend “to meet the Lord in the air,” was invented by those who wished to reproach the cause. It was circulated so industriously that many believed it; but careful inquiry proved its falsity. For many years a large reward has been offered for proof that one such instance ever occurred; but the proof has not been produced. None who loved the appearing of the Saviour were so ignorant of the teachings of the Scriptures as to suppose that robes which they could make would be necessary for that occasion. The only robe which the saints will need to meet the Lord will be that of the righteousness of Christ. See Revelation 19:8. {4SP 497.1}
§40
注释4.第241页.--复临信徒们起初期盼基督在1843年复临，后来认为应该延伸到1844年春季。其原因简述如下：古时候一年不是象现在这样从仲冬开始的，而是开始于春分之后的第一个新月。所以，2300日的起点既是按古时的纪年法计算的，就必须将这个方法延用到它的终点。因此，1843年应该在春天结束，而不是在冬天。{4SP 497.2}
§41
Note 4. Page 241.—The year 1843, during which Adventists at first expected the coming of Christ, was regarded as extending to the spring of 1844. The reason for this, briefly stated, is as follows: Anciently the year did not commence in mid-winter, as now, but at the first new moon after the vernal equinox. Therefore, as the period of 2300 days was begun in a year reckoned by the ancient method, it was considered necessary to conform to that method to its close. Hence, 1843 was counted as ending in the spring, and not in the winter. {4SP 497.2}
§42
注释5. 第259页.--地球就是圣所的结论是由那些教导说大地要被洁净，并且按照创造主的初衷成为圣徒永远居所的经文推断出来的。复临信徒们以为这正是卫斯理等人所教导的。所以他们心中就没想过还有别的什么居所或别的什么东西需要洁净。我们所知道的用来支持将地球或人的居所被称为圣所这种结论的经文本身就能证明这种立场是错误的。这种经文只有三处，如下：{4SP 497.3}
§43
Note 5. Page 260.—That the earth is the sanctuary was inferred from those scriptures which teach that the earth will be purified and fitted up for the eternal dwelling-place of the saints, according to the original design of the creator. Adventists understood this just as it was taught by Wesley and others. And their minds did not rest on any other dwelling-place or any other thing which needed cleansing. The only scriptures which we ever knew to be offered in favor of the earth or any dwelling-place of man being called the sanctuary, fairly disprove the position. They are only three in number, as follows:— {4SP 497.3}
§44
出15:17：“祢要将他们领进去，栽于祢产业的山上，耶和华啊，就是祢为自己所造的住处；主啊，就是祢手所建立的圣所。”
§45
Exodus 15:17: “Thou shalt bring them [the people] in, and plant them in the mountain of thine inheritance, in the place, O Lord, which thou hast made for thee to dwell in, the sanctuary, O Lord, which thy hands have established.” {4SP 497.4}
§46
不用花费时间或占用篇幅解释这节经文，就足以达到现在的目的，说明它反驳地球就是圣所的意见。无论怎样解释这节经文，这节经文的意思都是百姓当时并不在圣所里；而是在地上。于是就有人说圣所指的是他们要被带到的那个地区，即，巴勒斯坦。第二处经文证明这种意见是错误的。{4SP 498.1}
§47
Without taking time or space to give an exposition of the text, it is sufficient for the present purpose to remark that it disproves the idea of the earth being the sanctuary. Whatever construction may be placed upon the text, it teaches that the people were not then in the sanctuary; but they were in the earth. Then it is claimed that it referred to that part of the earth into which they were to be brought, namely, Palestine. This is disproved by the second text. {4SP 498.1}
§48
书24:26：“约书亚将这些话都写在上帝的律法书上，又将一块大石头立在橡树下耶和华的圣所旁边。”{4SP 498.2}
§49
Joshua 24:26: “And Joshua wrote these words in the book of the law of God, and took a great stone, and set it up there under an oak, that was by the sanctuary of the Lord.” {4SP 498.2}
§50
石头和橡树确实是在巴勒斯坦，但它们在耶和华的圣所旁边——不在它里面。第三处经文更具限制性，同样确实地反驳了用这节经文所作的推论。{4SP 498.3}
§51
The stone and the oak were in Palestine, but they were by the sanctuary of the Lord—not in it. And the other text is more restrictive still, and equally conclusive against the inference to which reference is herein made. {4SP 498.3}
§52
诗78:54：“祂带他们（祂的子民）到自己圣地的边界，到祂右手所得的这山地。”{4SP 498.4}
§53
Psalm 78:54: “And he brought them [his people] to the border of his sanctuary, even to this mountain, which his right hand had purchased.” {4SP 498.4}
§54
这山是摩利亚山，所罗门的殿建在其上；可是经上说主带祂的子民到这山地是把他们带到祂“自己圣地的边界。”因而这节经文并不证明地球是圣所，而是正相反。{4SP 498.5}
§55
The mountain was mount moriah, on which the temple of solomon was built; yet being brought unto it is called being brought “to the border of his sanctuary.” Thus these texts do not prove that the earth is the sanctuary, but rather the reverse. {4SP 498.5}
§56
约沙法的祷告说明了那地与圣所的关系的正确概念：“我们的上帝啊，祢不是曾在祢民以色列人面前驱逐这地的居民，将这地赐给祢朋友亚伯拉罕的后裔永远为业吗？他们住在这地，又为祢的名建造圣所”（代下20:7, 8）。这与出25:8中的命令是一致的：“又当为我造圣所，使我可以住在他们中间。”《出埃及记》中还给出了圣所、它的建立以及蒙主悦纳的详细描述。《利未记》16章中记述了洁净圣所的程序。以色列人占据迦南地之后，所罗门建造了一座圣殿，其中有圣所和至圣所，在阿拉伯半岛的旷野建造的那座活动圣所中的器具也转移到了圣殿里。这就是当时的圣所——上帝的荣耀在地上的居所。即使对这个题目只有片面的认识，也足以证明作者在第260-67页的论述都是正确的。{4SP 498.6}
§57
Jehoshaphat’s prayer gives the true idea of the relation of that land to the sanctuary: “Art not thou our God, who didst drive out the inhabitants of this land before thy people Israel, and gavest it to the seed of Abraham thy friend forever? And they dwelt therein, and have built thee a sanctuary therein for thy name.” 2 Chronicles 20:7, 8. This corresponds to the order in Exodus 25:8: “And let them make me a sanctuary; that I may dwell among them.” In this same book is given a minute description of the sanctuary, its erection, and approval by the Lord. The process of cleansing the sanctuary is described in Leviticus 16. When the children of Israel possessed Canaan, Solomon built a temple, in which was a holy and a most holy place, and the vessels of the movable sanctuary, which was made in the desert of Arabia, were transferred to the temple. This was then the sanctuary,—the dwelling-place of God’s glory upon the earth. Even a partial knowledge of the teachings of the scriptures on this subject will justify all that the author has said in reference to it in pages 260-67. {4SP 498.6}
§58
注释6. 第268页.--几乎所有的复临信徒，包括威廉.米勒耳，在1844年大失望之后，短时间内都认为世人已经受到了最后的警告。他们既相信自己所传的信息——“祂施行审判的时候已经到了”（启14:6, 7），就不能不这样认为。他们自然以为这个宣告必定结束基督教时代。他们不能立刻发现自己的方向，就象门徒在他们欢呼主作王要荣登宝座之后，主竟然被钉死和埋葬的时候一样。在这两种情况下，他们都不能理解自己可怕的失望。{4SP 499.1}
§59
Note 6. Page 268.—Almost all Adventists, including Mr. Miller, did, for a short time after their disappointment in 1844, believe that the world had received its last warning. They could hardly think otherwise, with their faith in the message which they had given,—“The hour of his judgment is come.” Revelation 14:6, 7. They naturally thought that this proclamation must close the dispensation. They were as unable to find their bearings at once as were the disciples when their Lord, whom they had hailed as their king coming to his throne, was crucified and buried. In both cases they were unable to comprehend their terrible disappointment. {4SP 499.1}
§60
但复临信徒不久就放弃了福音工作已经结束的观点，只有一些狂热分子既不听劝也不接受指教。然而那些弃绝这种观点，却仍对这工作有信心的人，却相信凡清楚地看到天赐警告的亮光而执意拒绝的人，都被上帝弃绝了。这种观点有盲信的成分，就象普遍所认为的，那些继续拒绝所传给那个世代现代真理亮光的顽固的犹太人都被上帝弃绝了。{4SP 499.2}
§61
But the idea that the work of the gospel was finished was soon renounced, except by some fanatical ones who would neither be counseled nor receive instruction. But most of those who renounced it, and yet retained their faith in the work, continued to believe that they who clearly saw the light of the heaven-sent warning and persistently rejected it, were rejected of the Lord. There is no more fanaticism in that than there is in the common belief that those obdurate Jews who continued to reject the light of the advanced truth sent to that generation, were rejected of God. {4SP 499.2}
§62
有一班人很快就放弃了“恩典的门已经关闭”这种思想，因为他们发现在传扬了“审判的时候已经到了”的信息之后，还有其它信息要传扬而且第三位即最后一位天使的信息要传给“多民、多国、多方、多王” （启10:11）。他们认识到在主降临之前天上先要进行审判；基督还在父的宝座前作他们的中保的时候，审判义人的工作就完全结束了；永生是在救主降临的时候立刻赐给圣徒的，这表明他们已受过审判且被宣告无罪。门徒们的希望怎样复苏，他们怎样“看见主，就喜乐了”（约20:20），并且以更大的信心传讲祂的弥赛亚身份，这些人在发现第三位天使信息的真理时也怎样欢喜快乐，这对他们来说就象出死入生一样。他们便以更新了的热心和加强了的信心再次传扬主必快来。{4SP 499.3}
§63
There was one class who soon renounced the idea that “the door of mercy was shut,” because they discovered that other messages were to be proclaimed after that declaring, the hour of judgment is come; and that that of the third angel, the last one, was to go to “many peoples, and nations, and tongues, and kings.” They learned that the judgment sits in heaven before the coming of the Lord; that the judgment of the righteous is fully accomplished while Jesus is yet their advocate before the Father’s throne; that eternal life is instantly given to the saints when their Saviour comes, which is proof that they have been judged and acquitted. As the hopes of the disciples revived, and they were “glad when they saw the Lord,” and declared his Messiahship with yet greater confidence, so did these rejoice when they discovered the truth of the third Angel’s message, which, to them, was like life from the dead. With renewed zeal and strengthened confidence they began again to proclaim the soon coming of the Lord. {4SP 499.3}
§64
连同第三位天使信息的亮光，他们还领受了关于圣所及其洁净的亮光，藉此明白了赎罪日所预表的工作。赎罪日的工作是在至圣所完成的，正是他们所传过的信息所指出的。他们看到上帝的殿有两层幔子（来9:3）；一层幔子关上的时候，另一层幔子就开了。他们以恳切的热心和新的希望传讲这些真理，并且敦促他们的同胞追求凭信进入第二幔子之内的至圣所，我们的大祭司要去那里涂抹祂一切忠心子民的罪恶，从亚伯起直到现在。他们的信心在一扇开了就没有人能关的门里，直到其中的工作全部完成。他们便继续作工邀请罪人来到这扇敞开的门直到现在；而这也将一直是他们的工作，直到耶稣亲自宣布：“不义的，叫他仍旧不义”（启22:11）；即，直到宽容时期结束，福音传道的工作结束。{4SP 499.4}
§65
With the light on the third message they also received light on the sanctuary and its cleansing, by which they understood that the antitypical work of the day of atonement, which was accomplished in the most holy place, was that which was pointed out by the message which they had given. They saw that there were two vails or doors in the temple of God; Hebrews 9:3; and that at that time one was shut and the other was opened. With earnest zeal and new hope they preached these truths, and urged their fellowmen to seek an entrance by faith into the most holy place within the second vail, where our great High Priest is gone to blot out the sins of all his faithful ones, from Abel to the present time. Their faith was in an open door which no man can shut until the work therein is fully done. In the work of inviting sinners to come to this open door, they continue until the present time; and this will be their work until Jesus himself shall proclaim, “He that is unjust, let him be unjust still;” Revelation 22:11; that is, until probation is closed and the ministry of the gospel is ended. {4SP 499.4}
§66
在最初教导第三位天使的信息和敞开的门之真理的人中，有本书的作者。她用不倦的热心、恳切的呼吁和她所作见证的清晰亮光作了大量的工作，为要推进圣工，纠正狂热盲信的错误，使沮丧的人再生希望，并且鼓舞那一“小群”爱慕救主速速显现之人的心。{4SP 500.1}
§67
Among the first who taught the third message and the open door, was the author of this book. By her untiring zeal, her earnest appeals, and the clear light of the testimony which she bore, she did much to advance the cause, to correct the errors of fanaticism, to renew the hopes of the desponding, and to cheer the hearts of the “little flock” who loved the appearing of their soon-coming Saviour. {4SP 500.1}
§68
注释7.第275页.--关于启14:9-12第三位天使信息一些要点的简要说明，见注释8。这道信息含有人们在宽容时期总要受到的最后警告，因为这道信息之后就是人子降临要收割地上的庄稼，——“把麦子收进祂的仓里”（路3:17），把地上的葡萄丢进上帝忿怒的大酒榨里。见14-20节。正是因为这个原因，才赐下了这么强烈、这么可怕的警告。那向拜兽和兽像之人所发的忿怒包含在“末了的七灾”里，“因为上帝的大怒在这七灾中发尽了”（启15:1）。请比较启16:1, 2。那忿怒要“纯一不杂”（启14:10）地发出来；因为那时审判要无怜悯地临到不可救药之人头上，因为我们的救主那时要完成祂祭司的工作，并且要来，不是要提供救恩，而是要报应那不认识上帝和那不听从福音的人（帖后1:6-9）。{4SP 500.2}
§69
Note 7. Page 275.—For a brief examination of important points in the third angel’s message of Revelation 14:9-12, see note 8. This message contains the last warning that men on probation will ever receive, as it is followed by the coming of the Son of man to reap the harvest of the earth,—to “gather the wheat into his garner,” and to cast the clusters of the vine of the earth into the winepress of the wrath of God. See verses 14-20. It is for this reason that it is given in such strong, such terrible language of threatening. The wrath which it denounces upon the worshipers of the beast and his image is contained in “the seven last plagues; for in them is filled up the wrath of God.” Revelation 15:1. Compare chap. 16:1, 2. That wrath “is poured out without mixture;” for then judgment falls upon the incorrigible without mercy, because our Saviour will then have finished his priestly work, and he will come, not to offer salvation, but to take vengeance on them that know not God, and that obey not the gospel. 2 Thessalonians 1:6-9. {4SP 500.2}
§70
但上帝的宝座必定清白，而罪人则无可推诿；因为圣经的警告是以确定的语言发出的。主对不虔诚的人说：“我呼唤，你们不肯听从；我伸手，无人理会；反轻弃我一切的劝戒，不肯受我的责备。你们遭灾难，我就发笑；惊恐临到你们，我必嗤笑。惊恐临到你们，好像狂风；灾难来到，如同暴风；急难痛苦临到你们身上。那时，你们必呼求我，我却不答应，恳切的寻找我，却寻不见”（箴1:24-28）。而且最后一道信息的警告正在传到全世界。这个警告也是清晰明确的。它所支持的“上帝的诫命”也不是晦涩难懂的。第四条诫命说：“第七日是向耶和华你上帝当守的安息日”（出20:10）。从创世的时候起，这就是主的日子——祂的圣日。祂没有要求别的日子作为祂的日子；祂不认可别的日子；祂也从未吩咐人遵守别的日子。凡转离如此清楚明白的真理、拒绝如此严肃的警告的人，当主吩咐他们离开祂时，他们将会无言可答。{4SP 501.1}
§71
But the throne of God will be clear, and sinners will be without excuse; for the warnings of the scriptures are given in no uncertain language. To the impious the Lord says: “Because I have called, and ye refused; I have stretched out my hand, and no man regarded; but ye have set at naught all my counsel, and would none of my reproof: I also will laugh at your calamity; I will mock when your fear cometh; when your fear cometh as desolation, and your destruction cometh as a whirlwind; when distress and anguish cometh upon you. Then shall they call upon me, but I will not answer; they shall seek me early, but they shall not find me.” Proverbs 1:24-28. And the warning of the last message is going to all the world. It also is clear and decisive in its utterance. “The commandments of God,” which it enforces, are not obscure or hard to be understood. The fourth says, “The seventh day is the Sabbath of the Lord thy God.” This was the Lord’s day—his holy day—from the creation of the world. He claims no other as his; he sanctified no other; he never commanded any other to be observed. They who turn away from a truth so plain, who reject a warning so solemn, will have no answer to make when the Lord commands them to depart. {4SP 501.1}
§72
然而尽管这些警告的话很可怕，这信息却是本着怜悯发出的。这是主作出的最后一次努力，要唤醒人，叫他们意识到自己的危险；促使他们离开恶道——不再违背祂圣洁的律法——好叫他们得到永生。主“断不喜悦恶人死亡，惟喜悦恶人转离所行的道而活”（结33:11）。然而他们若不愿到祂这里来得生命；他们若选择随众行恶，而不愿行走上帝诫命的正路，那么他们就必须担当自己的罪孽。他们的血要归到他们自己头上。上帝赐给他们选择权，并且警告他们那伏在他们面前的罪恶。他们却反对祂一切的劝告，藐视施恩的圣灵，践踏基督为救赎他们而流的宝血。{4SP 501.2}
§73
But terrible as these words of threatening are, the message is given in mercy. It is a last effort on the part of the Lord to arouse men to a sense of their danger; to induce them to turn from their evil ways—from their transgressions of his holy law—that they may have eternal life. The Lord has no pleasure in the death of the wicked; but that the wicked turn from his way and live. Ezekiel 33:11. But if they will not come unto him that they may have life; if they choose to follow the multitude to do evil, rather than to walk in the way of God’s commandments, then they must bear their iniquity. Their blood will be upon their own heads. God gives them the power to choose, and warns them against the evil which lies before them. Against all his entreaties, they do despite to the spirit of grace, and trample on the precious blood of Christ which was shed for their redemption. {4SP 501.2}
§74
注释8.第396页.--这些话是根据《启示录》第13和14章的预言。与作者联合的子民多年受到指教：除了“那一小群”之外，各阶层的人都要联合起来高举星期日，并要藉着严苛的法律强制所有的人都遵守星期日。注意这种观念所基于的预言的真相，会帮助读者明白第三十章后半部分的要点。{4SP 501.3}
§75
Note 8. Page 396.—These words are based upon the prophecy of Revelation 13 and 14. The people with whom the author stands connected have taught for years that all classes except “the little flock” will unite to exalt the sunday and enforce it upon all by stringent laws. It may assist the reader in understanding the points in the latter part of chapter XXX. To notice the facts of the prophecy on which this idea is based. {4SP 501.3}
§76
1. 启13:1-10的兽指的是罗马教廷的权势。这一直是改正教的普遍看法。{4SP 502.1}
§77
1. The beast of Revelation 13:1-10 is understood to refer to the papal power. This has been the general opinion of Protestants. {4SP 502.1}
§78
2. 这只兽从海中出来的“海”与启17:15中的“众水”是一样的，指“多民、多人、多国、多方”（启17:15）。罗马教廷是由多国支持的。{4SP 502.2}
§79
2. “The sea” out of which this beast arose is the same as “the waters” of Revelation 17:15, explained to be “peoples, and multitudes, and nations, and tongues.” The papacy was upheld by many nations. {4SP 502.2}
§80
3. 这只兽具有《但以理书》第七章中的四大兽的特征，那四兽代表巴比伦、波斯、希腊和罗马帝国。它继承了这四个曾相继兴起的大帝国所持有的权柄。{4SP 502.3}
§81
3. This beast has the characteristics of the four beasts of Dan 7, which represent the four empires of Babylon, Persia, Greece, and Rome. It is the inheritor of the power held by these four empires successively. {4SP 502.3}
§82
4. 启13:11-17那个有两角的兽处在不同的地方，它“从地中上来”，不是藉着征服列国的人建国的，而是象一棵植物一样从地里长出来。这个兽代表美国，位于古时所知道的“全世界”的领域之外。{4SP 502.4}
§83
4. The beast with two horns, Revelation 13:11-17, is in a different locality, “Coming up out of the earth;” not by the conquest of nations and peoples, but growing as a plant, out of the earth. This represents the united states, a locality outside of the dominion of “All the world,” as known to the ancients. {4SP 502.4}
§84
5. 这只兽有两角，民事的和教会的。在但7中证实教会由角来代表，“小角”代表罗马教，甚至是在它还没有民事权柄的时候。在启13中也是这样，那龙（异教罗马）把他的权柄（民事权），座位（罗马城）和大权柄给了那兽（教会）。{4SP 502.5}
§85
5. This beast has two horns, the civil and the ecclesiastical. That a church is represented by a horn is proved in Daniel 7, the “little horn” representing the Roman Church, even before it was possessed of civil power. So also in Revelation 13. The dragon (pagan Rome) gave the beast (the church) his power (civil power), and seat (city of Rome), and great authority. {4SP 502.5}
§86
6. 那两角兽显出两种状态，——羔羊的温柔和龙的凶猛。这在一定程度上已经表现出来了。它一方面向全世界传出众人生来享有平等的权利——生命、自由和追求幸福的权利——的道理，另一方面却通过律法支持美国奴隶制度的一切弊端。此外，它自称准予人人按照自己良心的指示敬拜上帝的特权，同时却逼迫浸信会和教友派信徒随从自己良心的信念行事。然而这种矛盾之处在将来还要更充分地表现出来，那时将要求国会就宗教进行立法。{4SP 502.6}
§87
6. The two-horned beast appears in two phases,—with the gentleness of a lamb and the fierceness of the dragon. This has, to some extent, already been shown, in the inconsistency of sending forth to the world the doctrine of the equality of all men in respect to natural rights,—the right of life, liberty, and the pursuit of happiness,—and upholding by law all the evils of American slavery. Also, by professing to grant the privilege to all to worship God according to the dictates of their own consciences, and then persecuting the Baptists and Quakers for following their conscientious convictions. But this will be shown more fully in the future, when Congress shall be called upon to make laws concerning religion. {4SP 502.6}
§88
7. 那两角兽的身份还要藉着所行的奇事进一步表明出来；“它因赐给它权柄在兽面前能行奇事，就迷惑住在地上的人”（启13:14）。招魂术在美国兴起，且已通过美国的媒体传到全世界。{4SP 502.7}
§89
7. The identity of the “two-horned beast” is further shown by its wonder working; by its deceiving “them that dwell on the earth by those miracles which he had power to do in the sight of the beast.” Revelation 13:14. Spiritualism arose in the United States, and has gone to all the world by means of American mediums. {4SP 502.7}
§90
8. 该兽“叫地和住在地上的人拜那死伤医好的头一个兽”（启13:12）。这显然是指那些强迫人遵守星期日而不是耶和华的安息日——第七日——的法律。叫人遵守星期日为安息日的制度可以直接追溯到罗马教。罗马教确实主张她有发明这个制度的尊荣；而且一直没有人能驳斥这种主张。耶和华的安息日纪念天地的创造，主赐下这条诫命叫人遵守，为的是地球及其居民可以荣耀创造主。强迫人遵守星期日为安息日的法律既然废止上帝的诫命，就使地和住在地上的人藉着在星期日休息来臣服于那个发明这个制度的权势。基督教已将各种制度归咎于罗马教，并将这个预言应用于那些制度；但那些制度没有一条能叫地和那些住在地上的人拜那个权势，除非强制全地的人在星期日停工休息。{4SP 503.1}
§91
8. This beast causes both “the earth and them which dwell therein to worship the first beast.” This can be easily referred to laws compelling the observance of the Sunday instead of the Sabbath of the Lord,—the seventh day. The Sunday-Sabbath institution is traced directly to the Romish Church, which, indeed, claims the honor of originating it; and no one has been able to dispute this claim. The Sabbath of Jehovah commemorates the creation of the heavens and the earth, and the commandment for its observance was given that the earth and its inhabitants might glorify the creator. The law which compels the observance of the Sunday-Sabbath annuls the commandment of God, and the earth and them that dwell therein are caused to do homage to the power which originated it, by resting thereon. Protestants have ascribed various institutions to the papacy, and applied this prophecy to them; but in none is the earth, in distinction from those who dwell upon the earth, caused to worship that power, except in the Sunday rest enforced upon all the land. {4SP 503.1}
§92
9. 而这足以说明天主教徒和基督教徒会联合起来强制执行星期日法律这种说法并非只是设想。天主教徒尊重这日为他们有权“制定节期，并命令人遵守，”而基督教徒则正奋发努力在全世界推行星期日的遵守。一个众所周知的事实是，基督教各教派已大大改变了对天主教会的敌对态度，这两个团体反而联合起来，不择手段地支持星期日。然而几年前这种见解还只能从预言得到支持。我们新近看到的所发生的事件强烈说明了预言的应验。“国家改革协会”的特别目标就是要取得国家宪法的宗教修正案，使星期日不再受亵渎并得到普遍的遵守。{4SP 503.2}
§93
9. And this sufficiently shows that it is no mere assumption to say that Catholics and Protestants will unite in enforcing the Sunday. Catholics honor it as the evidence of their authority to “institute festivals of precept, and to command them under sin,” and Protestants are making most strenuous efforts for its universal enforcement. It is a well-known fact that most of the Protestant denominations are greatly modifying their opposition to the Catholic Church, and united action of the two bodies in favor of the sunday is by no means improbable. But a few years ago this view was taught on the strength of the prophecy alone. Now we see in passing events strong indications of its fulfillment. The special object of the “National Reform Association’ is to procure a religious amendment to the National Constitution that the Sunday may be rescued from desecration and universally enforced. {4SP 503.2}
§94
10. 该兽不仅如上所述，要强迫地和地上的居民拜头一个兽，还要叫住在地上的人给头一个兽作一个像。这事只能通过政教结合来完成，要不就得藉着政权从属于教权以致政府被迫执行教会的宗旨和要求来完成。美国宪法的宗教修正案会迅速导致这种结果。{4SP 503.3}
§95
10. This beast not only compels the earth and its inhabitants to worship the first beast, as above noticed, but it causes them that dwell upon the earth to make an image to the first beast. This can be done only by a union of Church and State, or by so subordinating the civil to the ecclesiastical power that the State will be compelled to enforce the tenets and requirements of the Church. A Religious Amendment to the Constitution of the United States would speedily insure this result. {4SP 503.3}
§96
11. 这个预言的解释在启14:9-12中由来自主的信息证实了，这信息完全根据启13:11-17的事实，且以最强烈的措辞谴责了这个兽的行为和它所强制执行的敬拜行为。这信息还叫人遵守上帝的诫命和耶稣的真道，而上帝诫命中的一条叫人遵守耶和华的安息日——第七日。因此，这些事实和提到这些事实的信息中的显著差别乃是耶和华的安息日和与它对立的安息日，即星期日之间的差别。{4SP 504.1}
§97
11. This exposition of the prophecy is confirmed by the message from the Lord found in Revelation 14:9-12, which is based altogether on the facts of Revelation 13:11-17, and which condemns in the very strongest terms the action of this beast and the worship which it enforces; it also calls to keeping the commandments of God and the faith of Jesus, and one of these commandments enforces the Sabbath of the Lord,—the seventh day. Therefore the contrast in the facts and in the message which refers to the facts, is between the Sabbath of the Lord and an opposing Sabbath, namely, the Sunday. {4SP 504.1}
§98
这就是一些事实的简要陈述，证明作者在第396,397页的言论是正确的。{4SP 504.2}
§99
This is a very brief statement of the facts which justify the expressions of the author on pages 396,397. {4SP 504.2}
§100
注释9.第431页.--“印记”这个词用在圣经中有不同的意思，就象用在普通生活中一样。韦伯斯特给出的最全面的意思如下：“用来确认、批准、或使之稳定的东西；保证；鉴证，认定；用来保险，使之可靠或稳定。”韦氏还说“记号”和“印证”在圣经中与“印记”是同义词。如罗4:11中的用法。{4SP 504.3}
§101
Note 9. Page 431.—The word ‘seal’ is used in the Scriptures in various senses, even as in common life. The definition given by Webster, the most comprehensive, is as follows: “That which confirms, ratifies, or makes stable; assurance; that which authenticates; that which secures, makes reliable, or stable.” The terms “mark” and “sign,” also given by him, are used in the Scriptures as synonymous with seal, as in Romans 4:11. {4SP 504.3}
§102
在主与挪亚立约时用的是这个词的“保证”或“稳定性的证据”的意思。主所赐云中的虹乃是一个记号或象征，保证上帝不会再用洪水灭地（创9:13）。在与亚伯拉罕立约时，割礼乃是记号或证据。这是被认可或确定；因为那些没这个记号的人要被剪除（创17:11,14）。这种证据或记号是一个制度，一个礼节。格塞纽斯给这些经文的原文字义加上了“一个纪念”的意思。然而一个纪念在提醒或纪念品的意义上，也是一个象征或记号。{4SP 504.4}
§103
In the covenant with Noah it is used in the sense of assurance, or evidence of stability. The bow in the cloud was given as a sign or token that God would not again destroy the earth by a flood. Genesis 9:13. In the covenant with Abraham, circumcision was the token or sign. This ratified, or made sure; for they who had not this token were cut off. Genesis 17:11, 14. This sign or token was an institution, a rite. Gesenius gives “a memorial” as one definition of the word found in the original of these texts. But a memorial, in the sense of a reminder, or a remembrancer, is a token or sign. {4SP 504.4}
§104
在出31:17和结20:12,20中，耶和华的安息日被称为一个证据。它是创造主工作的一个纪念，也是祂的权能和神性的一个证据（罗1:20）。这也是一个制度，正如割礼是一种制度一样；但有这种区别：割礼是肉体上的一个证据，而安息日则是心理上的一个证据。“以我的安息日为圣。这日在我与你们中间为证据，使你们知道我是耶和华你们的上帝”（结20:20）。{4SP 504.5}
§105
In Exodus 31:17 and Ezekiel 20:12, 20, the Sabbath of the Lord is called a sign. It is a memorial of the Creator’s work, and so a sign of his power and Godhead. Romans 1:20. This is also an institution as was circumcision; but there was this distinction: circumcision was a sign in the flesh, while the Sabbath was a sign in the mind. “Hallow my Sabbaths; and they shall be a sign between me and you, that ye may know that I am the Lord your God” Ezekiel 20:20. {4SP 504.5}
§106
在结9:4中，这个字的原文被译为记号。格塞纽斯说：“一个记号，证据。”七十士译本在本节和罗4:11中用的是同一个希腊词，意思是“印证。”因而，象征、证据、印证、记号、印记等词在圣经中用在同样的事上，或者用的是同样的含义。{4SP 505.1}
§107
In Ezekiel 9:4 the word used in the original is translated mark. Gesenius says, “a mark, sign.” The Septuagint gives the same word in this text that is given in the Greek of Romans 4:11, rendered “sign.” Thus the words token, sign, mark, and seal are applied to the same things, or used as of like signification, in the Scriptures. {4SP 505.1}
§108
在结9:4和启7:2,3中，说到印记或记号被印在上帝众仆人的额上。这些经文指的都是不敬虔的人要遭到完全毁灭的时候。印记印在上帝的子民身上是作为一个安全保障，要保护他们脱离迫近的邪恶。但“额上”显然是比喻性用法，指理智或心智，就如“心”用来指性情或感情一样。画记号或盖印在额上与“写在他们心上”（来10:16）是一样的。{4SP 505.2}
§109
In Ezekiel 9:4 and Revelation 7:2, 3, the mark or sign is said to be placed in the foreheads of the servants of God. Both these scriptures refer to a time when utter destruction is coming on the ungodly. The seal is placed upon God’s people as a safeguard to preserve them from the evil impending. But “the forehead” is evidently used as a figure, to denote the intellect or mind, as “the heart” is used to denote the disposition or affections. To mark or seal in the forehead is the same as to “write in the mind.” Hebrews 10:16. {4SP 505.2}
§110
安息日是上帝的证据；是祂律法的封印（赛8:16）。安息日是祂的权威和能力的记号，是我们藉以知道祂是上帝的证据，所以说成把它印额上是很适当的。经上说那些拜兽的人（启13）要在额上或手上受它的印记。前额既代表理智，手就代表能力，如诗89:48所说：“谁能常活免死、救他的灵魂脱离阴间的权柄（权柄原文是手）呢？”强迫的敬拜是不蒙上帝悦纳的；祂的仆人只在额上受印记。但强迫的敬拜却是合邪恶势力的心意，也是罗马的教阶体系所渴望得到的。关于这种印记的性质，见注释8。上帝的证据或印记是祂的安息日，而兽的印记或记号是直接反对安息日的；它是伪安息日，是“太阳日。”在第三位天使的信息中（启14:9-12），那些不受兽的印记的人遵守上帝的诫命，而安息日就在第四条诫命中；他们遵守耶和华的安息日；他们有祂的证据或印记。这个证据的重要性表现在这里，第四诫是律法中惟一一条将创造主与假神区别出来的律例。请比较耶10:10-12; 徒17:23,24; 启14;6,7等等。而且祂的子民正是因为遵守祂律法的那个部分才会受逼迫。然而当上帝的忿怒临到推行兽的印记或记号的逼迫者们时，他们才会认识到安息日——永生上帝的印记的——的重要性。那些转离了主的声音在震动地时所说的话的人，当主的声音要震动天和地时，必要承认自己犯了致命的错误。见来12:25,26；珥3:9-16等经文，另见本书第457页。{4SP 505.3}
§111
The Sabbath is the sign of God; it is the seal of his law. Isaiah 8:16. It is the token of his authority and power. It is a sign whereby we may know that he is God, and therefore it is appropriately said to be placed in the forehead. The worshipers of the beast (Revelation 13) are said to receive his mark in their foreheads or in their hands. As the forehead represents the intellect, the hand represents power, as Psalm 89:48, “Shall he deliver his soul from the hand of the grave?” Compulsory worship is not acceptable to God; his servants are sealed only in their foreheads. But it is acceptable to wicked powers; it has always been craved by the Romish hierarchy. See Note 8 for proof on the nature of this mark. The sign or seal of God is his Sabbath, and the seal or mark of the beast is in direct opposition to it; it is a counterfeit Sabbath on the “day of the sun.” In the message of the third angel (Revelation 14:9-12) they who do not receive the mark of the beast keep the commandments of God, and the Sabbath is in the fourth precept; they keep the Sabbath of the Lord; they have his sign or seal. The importance of this sign is shown in this, that the fourth commandment is the only one in the law which distinguishes the Creator from false gods. Compare Jeremiah 10:10-12; Acts 17:23, 24; Revelation 14:6, 7; etc. and it is that part of his law for keeping which his people will suffer persecution. But when the wrath of God comes upon the persecutors who are found enforcing the sign or mark of the beast, then they will realize the importance of the Sabbath,—the seal of the living God. They who turn away from that which the Lord spoke when his voice shook the earth, will confess their fatal error when his voice shall shake the heavens and the earth. Hebrews 12:25, 26: Joel 3:9-16, and others. See also page 457 of this book. {4SP 505.3}