The week that Christ confirmed the covenant represented the period from His baptism, until Christ in the heavenly sanctuary stood up at the stoning of Stephen.
基督堅定盟約个該一週，所表徵个時期，係自伊受洗起，直到司提反受石頭打煞个辰光，基督佇天上聖所內起身立起為止。
But he, being full of the Holy Ghost, looked up stedfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God, And said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God. Then they cried out with a loud voice, and stopped their ears, and ran upon him with one accord, And cast him out of the city, and stoned him: and the witnesses laid down their clothes at a young man’s feet, whose name was Saul. And they stoned Stephen, calling upon God, and saying, Lord Jesus, receive my spirit. And he kneeled down, and cried with a loud voice, Lord, lay not this sin to their charge. And when he had said this, he fell asleep. Acts 7:55–60.
但伊满有圣灵，定睛望向天，看见上帝个荣耀，也看见耶稣立勒上帝个右边；就讲：“看哪，我看见天开了，人子立勒上帝个右边。” 伊拉就大声喊叫，捂牢自家个耳朵，同心一齐向伊冲过去，把伊推出城外，拿石头打伊；作见证个人把衣裳放勒一个后生个脚前，伊个名字叫扫罗。 伊拉拿石头打司提反个辰光，伊呼求上帝讲：“主耶稣，收纳我个灵魂。” 伊就跪下，大声喊讲：“主啊，弗要将迭个罪归到伊拉账上。” 讲完迭话，伊就睡着了。使徒行传 7:55–60。
When Stephen was stoned and Michael stood up, the gospel went to the Gentiles, for until that time the gospel was restricted to the Jews.
司提反俾人用石头掼煞个辰光，米迦勒立起身来，福音就传到外邦人当中去；因为到该辰光为止，福音还是限于犹太人个。
“Then, said the angel, ‘He shall confirm the covenant with many for one week [seven years].’ For seven years after the Saviour entered on His ministry, the gospel was to be preached especially to the Jews; for three and a half years by Christ Himself; and afterward by the apostles. ‘In the midst of the week He shall cause the sacrifice and the oblation to cease.’ Daniel 9:27. In the spring of A. D. 31, Christ the true sacrifice was offered on Calvary. Then the veil of the temple was rent in twain, showing that the sacredness and significance of the sacrificial service had departed. The time had come for the earthly sacrifice and oblation to cease.
「該使者講：『伊要及許多人堅立盟約一個七〔七年〕。』」救主開始伊个職分了後七年之內，福音特別應當傳畀猶太人；前三年半由基督親身來傳，後來則由使徒來傳。「『到了一七之半，伊要使祭祀及供獻止息。』」但以理書 9:27。主後31年春天，基督這位真實个祭物，㑚各各他獻上了。彼時，聖殿个幔子自頂到底裂做兩半，表明獻祭禮儀个神聖性及其意義已經離去了。地上个祭祀及供獻該當止息个時候已經到了。
“The one week—seven years—ended in A. D. 34. Then by the stoning of Stephen the Jews finally sealed their rejection of the gospel; the disciples who were scattered abroad by persecution ‘went everywhere preaching the word’ (Acts 8:4); and shortly after, Saul the persecutor was converted, and became Paul, the apostle to the Gentiles.” The Desire of Ages, 233.
「箇一個礼拜——七年——到主後三十四年就結束哉。迭時，猶太人藉着用石頭打煞司提反，末後終於封定伊拉對福音个拒絕；因着逼迫分散出去个門徒，『到處去傳道个話』（使徒行傳 8:4）；弗遠之後，迫害人个掃羅也悔改歸正，成爲保羅，就是奉差遣到外邦人當中个使徒。」《歷代願望》，233。
In the year 34, the sacred week (twenty-five hundred and twenty days), ended and ancient Israel was divorced from God, their probation had fully closed. At that point the retribution against ancient Israel for the rejection of the covenant, and for the crucifixion of the Son of God was subject to God’s executive judgment. God in His longsuffering mercy deferred the destruction of Jerusalem until the siege and destruction in 66 AD through to 70 AD.
三十四年，神聖个一週（二千五百二十日）告終了，古以色列脫離了上帝，伊拉个恩典試煉期已經完全結束。到該個辰光，古以色列因棄絕聖約，並且釘上帝个兒子十字架，所當受个報應，就歸於上帝施行个行政審判。上帝因伊恆久忍耐个憐憫，將耶路撒冷个毀滅延後，一直到主後六十六年个圍困，以及直到主後七十年个傾覆毀滅。
The verses in Daniel chapter nine, that identified the week Christ confirmed the covenant, also identifies that pagan Rome (the prince that shall come) would destroy the city and sanctuary, but God in His longsuffering mercy, allowed the children of ancient Israel time to hear the gospel and make a decision as their fathers had done during the seven year period of Christ’s and the disciples’ ministry among them.
《但以理書》第九章裏向經文，指明了基督堅立盟約个那一七，也同時指出異教个羅馬（「將要來个王子」）要毀滅城同聖所；然而，上帝因其恆久忍耐个憐憫，仍容許古以色列个子民有辰光聽福音並作出決斷，正如佢拉个列祖曾喺基督同門徒喺佢拉中間服事个七年期間所行个一樣。
“For nearly forty years after the doom of Jerusalem had been pronounced by Christ Himself, the Lord delayed His judgments upon the city and the nation. Wonderful was the long-suffering of God toward the rejectors of His gospel and the murderers of His Son. The parable of the unfruitful tree represented God’s dealings with the Jewish nation. The command had gone forth, ‘Cut it down; why cumbereth it the ground?’ (Luke 13:7) but divine mercy had spared it yet a little longer. There were still many among the Jews who were ignorant of the character and the work of Christ. And the children had not enjoyed the opportunities or received the light which their parents had spurned. Through the preaching of the apostles and their associates, God would cause light to shine upon them; they would be permitted to see how prophecy had been fulfilled, not only in the birth and life of Christ, but in His death and resurrection. The children were not condemned for the sins of the parents; but when, with a knowledge of all the light given to their parents, the children rejected the additional light granted to themselves, they became partakers of the parents’ sins, and filled up the measure of their iniquity.
「自基督亲口宣告耶路撒冷个灭亡以后，将近四十年之久，主对该城并该国个审判一直迟延弗发。上帝对拒绝伊个福音、并杀害伊个儿子个宁，所显明个忍耐与宽容，实在奇妙。无花果树弗结果子个比喻，正代表上帝对犹太民族个处置。命令早已发出：『斫脱伊；为啥还要白占地土？』（Luke 13:7）然而神圣个怜悯，还是暂且宽容了伊一时。犹太宁当中，仍旧有许多宁还弗晓得基督个品格同工作。并且，后生一辈也弗曾享受彼等父母所轻弃个机会，也弗曾领受彼个亮光。上帝要借着使徒及其同工个传讲，叫亮光照临到彼等；使彼等得以看见，预言是怎样应验个——弗单应验于基督个降生同一生，也应验于伊个受死同复活。儿女弗因父母个罪而被定罪；但若在明知赐给父母个一切亮光个情形之下，又拒绝赐给自身个额外亮光，彼等就成了与父母同分其罪个宁，并且叫彼等个罪孽满盈。」
“The long-suffering of God toward Jerusalem only confirmed the Jews in their stubborn impenitence. In their hatred and cruelty toward the disciples of Jesus they rejected the last offer of mercy. Then God withdrew His protection from them and removed His restraining power from Satan and his angels, and the nation was left to the control of the leader she had chosen. Her children had spurned the grace of Christ, which would have enabled them to subdue their evil impulses, and now these became the conquerors. Satan aroused the fiercest and most debased passions of the soul. Men did not reason; they were beyond reason—controlled by impulse and blind rage. They became satanic in their cruelty. In the family and in the nation, among the highest and the lowest classes alike, there was suspicion, envy, hatred, strife, rebellion, murder. There was no safety anywhere. Friends and kindred betrayed one another. Parents slew their children, and children their parents. The rulers of the people had no power to rule themselves. Uncontrolled passions made them tyrants. The Jews had accepted false testimony to condemn the innocent Son of God. Now false accusations made their own lives uncertain. By their actions they had long been saying: ‘Cause the Holy One of Israel to cease from before us.’ Isaiah 30:11. Now their desire was granted. The fear of God no longer disturbed them. Satan was at the head of the nation, and the highest civil and religious authorities were under his sway.” The Great Controversy, 27, 28.
上帝向耶路撒冷所显个恒久忍耐，弗但呒没使犹太人悔改，反倒越发坚固了伊拉个顽梗弗悛。伊拉因着仇恨并残酷地对待耶稣个门徒，就弃绝了最后一度怜悯个呼召。于是，上帝收回了对伊拉个保护，也撤去了伊对撒但并伊个使者所施行个约束之力；该国便留拨伊拉自家所拣选个首领来管辖。伊拉个子女曾经轻弃基督个恩典；若是领受了这恩典，就能够制服伊拉邪恶个冲动；如今，这些冲动反倒成了征服伊拉个主宰。撒但激动了人灵魂里最凶暴、最卑劣个情欲。人弗再讲理；伊拉已经失去了理性——受冲动并瞎眼个暴怒所支配。伊拉个残酷，变得如同撒但一般。 无论是家庭里，还是国家中；无论上层，还是下层各等人中间，尽是猜疑、嫉妒、仇恨、争竞、悖逆、凶杀。无处有安全。朋友与亲族彼此出卖。父母杀害儿女，儿女也杀害父母。百姓个统治者，连自家也呒没法子治理。失控个情欲使伊拉成了暴君。犹太人曾接受假见证，为要定那无罪之上帝儿子个罪；如今，虚假个控告反倒叫伊拉自家个性命不得安稳。伊拉藉着自家个行为，早已长久咾讲：“叫以色列个圣者从我拉面前止息。”以赛亚书 30:11。如今，伊拉个愿望得着应允了。对上帝个惧怕，再也弗来搅扰伊拉。撒但居于该国之首，而最高个民政并宗教当局，也都伏在伊个权势之下。”《善恶之争》，27，28。
As the Messenger of the Covenant, Christ first dealt exclusively with the Jews. In the year 34, at the stoning of Stephen, the gospel then went to the Gentiles, and the time of God’s executive judgment arrived, though God in His mercy deferred that point in time for about forty years.
基督作為約个使者，起先專一對猶太人施行工作。到三十四年，司提反受石頭打死个辰光，福音就傳到外邦人，上帝執行審判个辰光也到了；毋過，上帝因伊个憐憫，將該個時點延後了約莫四十年。
As the Messenger of the Covenant, in fulfillment of Malachi chapter three, Christ twice cleansed the temple. He did so in a period that was especially set apart for the covenant people who were then being passed by and divorced, and also for those who would then become the new chosen people. When that period of time concluded, the time of God’s executive judgment began. John the Baptist was the messenger who prepared the way for Christ’s work of raising up a new chosen people that He would enter into covenant with.
作為盟約个使者，應驗瑪拉基書第三章，基督兩次潔淨聖殿。伊个作為，發生勒一段特別分別出來个時期當中；此時期一面是為着當時被越過並被休棄个盟約子民，一面也是為着後來要成為新選民个眾人。迭段時期一告終，神施行治理个審判時辰就開始了。施洗約翰就是豫備道路个使者，為基督興起一班新个選民、並與之立約个工作豫備道路。
The two temple cleansings were object lessons identifying Christ’s work of cleansing the soul temple. When the Messenger of the Covenant suddenly arrives in Malachi chapter three, He purifies and also purges the sons of Levi, for the purpose of creating an offering, as in days of old.
兩度潔淨聖殿，乃係指明基督潔淨靈魂之殿工作个實物教訓。當《瑪拉基書》第三章所講个立約之使者忽然來到辰光，伊就潔淨，也煉淨利未个子孫，為著要使所獻个供物能彀像古早个日子一樣。
But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:2–3.
毋過，伊来个辰光，啥人能当得牢？伊显现个辰光，啥人站得住？因为伊像炼净个火，也像漂布人个碱；伊必坐落，像炼净搭净化银子个人；伊也必净化利未个子孙，炼除伊拉，像炼金搭炼银一样，叫伊拉得以用公义献供物拨耶和华。到辰光，犹大搭耶路撒冷个供物，必蒙耶和华悦纳，像古早个日子，也像先前个年岁一样。玛拉基书 3:2–3。
Malachi chapter three, and the two temple cleansings represent a perfection of the faith of the sons of Levi that is accomplished by the Messenger of the Covenant. The perfection of the faith of the sons of Levi is represented by the purification of the gold.
《瑪拉基書》第三章，並兩次潔淨聖殿，表明利未子孫个信心得著完全；此種完全，乃係藉著立約个使者所成就。利未子孫信心个完全，係藉著金子得潔淨來表明。
“There must be, with all who have any influence in the sanitarium, a conforming to God’s will, a humiliation of self, an opening of the heart to the precious influence of the Spirit of Christ. The gold tried in the fire represents love and faith. Many are nearly destitute of love. Self-sufficiency blinds their eyes to their great need. There is a positive necessity for a daily conversion to God, a new, deep, and daily experience in the religious life.” Testimonies, volume 4, 558.
“凡是搭疗养院里有仔细影响力个人，侪必须顺服上帝个旨意，自卑自屈，打开心门，领受基督个灵宝贵个感化。经火试炼个金子，代表爱搭信心。许多人几乎缺少爱。自满自足蒙蔽了伊拉个眼睛，勿晓得自家有何等大个需要。实在有个明确个必要，就是日日归向上帝，搭宗教生活里有一种新个、深个、并且逐日个经历。”《证言》卷四，558。
Malachi chapter three, and the two temple cleansings represent a perfection of the understanding of the increase of knowledge within the wise, who are the sons of Levi, that is accomplished by the Messenger of the Covenant. The perfection of the sons of Levi’s represented by the purification of the silver.
《瑪拉基書》第三章，以及兩度潔淨聖殿，表明智慧人，就是利未子孫，對知識增長个領會得着成全；此乃由立約个使者所成就。利未子孫个成全，乃藉着銀子得潔淨來表明。
The words of the Lord are pure words: as silver tried in a furnace of earth, purified seven times. Psalm 12:6.
主个言语是清洁个言语：好比银子经地上个炉火试炼，炼净七遍。诗篇 12:6。
The Messenger of the Covenant was to purify the sons of Levi as silver and gold. The Word of God is what purifies, for to be purified is to be justified and sanctified.
立約个使者要像煉淨銀子搭金子一樣，煉淨利未个子孫。上帝个道就是使人得潔淨个，因為受潔淨就是得稱義搭成聖。
Sanctify them through thy truth: thy word is truth. John 17:17.
求儂用儂个真理使伊拉成聖；儂个道就是真理。約翰福音 17:17。
John the Baptist was the messenger that prepared the way for the Messenger of the Covenant in the first fulfillment of Malachi chapter three, and his message in that regard was fourfold in nature. His work included the identification of the work of purification that was to be accomplished by the Messenger of the Covenant, and that the work of purification accomplished was represented as an act of sweeping a threshing-floor. He identified that the former chosen people were then in the process of being passed by. He also presented the Laodicean message to God’s people, thus showing them their sins and the sins of their fathers. He placed all these realities in the context of the “wrath to come.” The work of the messenger who prepared the way, represented a work by one who had never received an education in the educational system of the people who were being passed by.
施洗約翰乃係使者，喺瑪拉基書第三章頭一趟應驗之中，為立約个使者預備道路；伊喺箇方面个信息，有四重性質。伊个工作，包括指出立約个使者所要成就个潔淨之工；而所成就个潔淨之工，係用打禾場上掃淨个行動來表明。伊指出，先前蒙揀選个百姓，彼時正喺被越過个過程當中。伊也向上帝个百姓傳出老底嘉个信息，藉此向伊拉顯明伊拉自家个罪，也顯明伊拉列祖个罪。伊將箇一切現實，都安放喺「將來个忿怒」个背景之中。箇位預備道路个使者所作个工，表明一項工作，乃係由一位從來弗曾喺那些正被越過之民个教育體系裡受過教育个人所作个。
“In John the Baptist the Lord raised up for Himself a messenger to prepare the way of the Lord. He was to bear to the world an unflinching testimony in reproving and denouncing sin. Luke, in announcing his mission and work, says, ‘And he shall go before Him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord’ (Luke 1:17).
「喺施洗約翰身上，主為自家興起了一位使者，來預備主个道路。伊所當向世人作出毫無退縮个見證，責備並斥責罪惡。路加喺宣告伊个使命同工作辰光講：『伊要行喺主前頭，具以利亞个靈同能力，叫父親个心轉向兒女，叫悖逆个人轉向義人个智慧；為主預備一班整飭妥當个百姓。』（路加福音 1:17）」
“Many of the Pharisees and Sadducees came to the baptism of John, and addressing these, he said, ‘O generation of vipers, who hath warned you to flee from the wrath to come? Bring forth therefore fruits meet for repentance: and think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham. And now also the ax is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. I indeed baptize you with water unto repentance: but He that cometh after me is mightier than I, whose shoes I am not worthy to bear: He shall baptize you with the Holy Ghost, and with fire: whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner; but He will burn up the chaff with unquenchable fire’ (Matthew 3:7–12).
“有许多法利赛人搭撒都该人来到约翰施洗个所在；伊向伊拉讲：‘毒蛇个种类，啥人警告倷逃避将要来个忿怒？所以，总要结出搭悔改相称个果子来；勿要心里自家讲：阿拉有亚伯拉罕做阿爸。因为我对倷讲，上帝能从者些石头中间给亚伯拉罕兴起子孙来。现在斧头也已经搁勒树根上了；所以，凡勿结好果子个树，就砍下来，丢进火里去。我实在是用水给倷施洗，叫倷悔改；不过那位来勒我后头个，比我更有能力，我连替伊拿鞋也勿配；伊要用圣灵搭火给倷施洗。伊手里拿牢簸箕，要彻底扬净伊个禾场，把伊个麦子收进仓里；不过糠秕，伊要用勿能熄灭个火烧尽。’（马太福音 3:7–12）”
“The voice of John was lifted up like a trumpet. His commission was, ‘Shew My people their transgression, and the house of Jacob their sins’ (Isaiah 58:1). He had obtained no human scholarship. God and nature had been his teachers. But one was needed to prepare the way before Christ who was bold enough to make his voice heard like the prophets of old, summoning the degenerate nation to repentance.” Selected Messages, book 2, 147, 148.
“約翰个聲音舉起來，像號筒一樣。伊所受个託付是：『將我个百姓个過犯指示伊拉，將雅各家个罪惡指示伊拉。』（以賽亞書 58:1）伊並無得著啥人間个學問。上帝同自然是伊个教師。毋過，喺基督前面預備道路，實在需要一個人，伊必須有夠膽量，像古時个先知一樣使自家个聲音得著聽見，呼召已經敗壞个國民悔改。”《信息選粹》卷二，147、148。
William Miller was the second messenger that prepared the way for the Messenger of the Covenant, and Miller’s person and work had been typified by John the Baptist.
威廉·米勒乃是豫备立约之使者道路个第二位使者，米勒其人并伊个工作，早已由施洗约翰所预表。
“Thousands were led to embrace the truth preached by William Miller, and servants of God were raised up in the spirit and power of Elijah to proclaim the message. Like John, the forerunner of Jesus, those who preached this solemn message felt compelled to lay the ax at the root of the tree, and call upon men to bring forth fruits meet for repentance.” Early Writings, 233.
“成千上万个人受引导，来接受威廉·米勒所传讲个真理；上帝个仆人也照以利亚个灵同能力受兴起，去宣告此信息。像耶稣个开路先锋约翰一样，那些传讲此严肃信息个人，深感必须将斧头搁勒树根浪，并呼召人结出与悔改相称个果子。”《早期著作》，233。
The quibbling Jews in the time of Christ had been led to trust in a false message of the Messiah. “Messiah” is the Hebrew word for the Greek word “Christ” which means “anointed”.
基督辰光个犹太人，好抬杠争辩，已经受引到去相信一条关于弥赛亚个虚假信息。“弥赛亚”是希伯来文里对希腊文“基督”个对应词，意思就是“受膏者”。
The word which God sent unto the children of Israel, preaching peace by Jesus Christ: (he is Lord of all:) That word, I say, ye know, which was published throughout all Judaea, and began from Galilee, after the baptism which John preached; How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him. Acts 10:36–38.
上帝差遣到以色列子民个道，就是藉着耶稣基督传和平个福音；（伊是万有个主：）我所讲个这道，侬众人是晓得个；这道传遍了全犹太，乃是从加利利起头，在约翰所传个洗礼以后：上帝怎样用圣灵并能力膏拿撒勒人耶稣；伊周流四方行善事，医好一切受魔鬼压制个人；因为上帝与伊同在。使徒行传 10:36–38.
Both “messiah” and “Christ” mean “the anointed one”. Christ was anointed at His baptism, so technically He was not the Messiah or the Christ until His baptism. His baptism prophetically aligns with the descent of the angel in Revelation chapter ten, that descended on August 11, 1840, and it also aligns with the descent of the mighty angel of Revelation chapter eighteen, who descended on September 11, 2001. The three prophetic waymarks identify the manifestation of the Holy Spirit in the latter rain.
「Messiah」搭「Christ」兩隻字个意思，攏是「受膏者」。基督係勒伊受浸个辰光受膏个，所以嚴格講，直到伊受浸以先，伊還弗算係 Messiah 抑係 Christ。伊个受浸，勒預言表號上，對應《啟示錄》第十章該位天使个降臨；該次降臨發生勒 1840 年 8 月 11 號。伊也對應《啟示錄》第十八章該位大力天使个降臨；該次降臨發生勒 2001 年 9 月 11 號。此三個預言路標識別出聖靈勒晚雨當中个顯現。
The quibbling Jews held to a misconception, a false prophetic message that the Messiah would bring about a literal earthly kingdom where the nation of Israel would govern the world. It was a false message that promised “peace and prosperity”.
該班強辯个猶太人執守一種誤解，一則虛假个先知信息，講彌賽亞會建立一個字面上、屬地个國度，喺該國度裡，以色列國要治理世界。這是一則虛假个信息，應許「和平佮繁榮」。
William Miller’s message had two major elements. The first was the application of the time prophecies that identified the cleansing of the sanctuary, and the second was his rejection of the Catholic interpretation of the thousand-year millennium that the Protestants were prone to believe. That false view of the millennium identified as a thousand years of peace and prosperity, had been represented by the false view of the Messiah’s kingdom that was held by the quibbling Jews.
威廉·米勒个信息有两大要素。第一是伊运用辰光预言，认定圣所个洁净；第二是伊拒绝天主教对一千年千禧年个解释，而新教徒往往倾向于相信此种讲法。迭种错误个千禧年观点，把千年认作太平繁荣个时期；正如当年那班拘泥争辩个犹太人所抱持个、对于弥赛亚国度个错误看法一样。
Those two witnesses identify a counterfeit latter rain message promising “peace and prosperity” in the third and final fulfillment of the history of the messenger who prepares for the Messenger of the Covenant to suddenly come to His temple. That false latter rain message is identified as a “peace and safety” message, in contrast to the message of John the Baptist who identified that “every tree which bringeth not forth good fruit is hewn down, and cast into the fire,” when “the wrath to come” arrives. It was also represented by Miller’s identification that there would be no thousand years of peace, as Catholicism teaches, for when the Lord returns, He will destroy the earth with the brightness of His coming.
該兩位見證者指出：在那位為立約之使者豫備道路、使其忽然臨到自己殿中之使者的歷史，第三次亦最終之應驗中，有一個冒牌的晚雨信息，應許「平安同興旺」。彼個虛假的晚雨信息，也被指出是一個「平安與穩妥」的信息；這與施洗約翰所傳的信息相對，伊曾指出，當「將來的忿怒」臨到個辰光，「凡不結好果子的樹，就斫下來，丟在火裡。」這也由米勒所指出的一點來表明：並無如天主教所教訓個一千年太平；因為當主再來個辰光，伊要以伊降臨個榮光毀滅全地。
And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels, In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ: Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power. 2 Thessalonians 1:7–9.
對儂拉受患難个，佢也必叫儂拉同我伲一淘得安息；到主耶穌自天顯現，率領伊有大能个天使降臨个辰光，喺烈火當中向弗認識上帝、也弗順服我伲主耶穌基督福音个人施行報應。伊拉必受刑罰，就係永遠沉淪，離開主个面，離開伊權能个榮光。帖撒羅尼迦後書 1:7–9
The first two messengers who prepared for the Messenger of the Covenant to enter into covenant with a new chosen people, demonstrate that a false “peace and safety” latter rain message, which was formulated in the third generation of Laodicean Adventism, has been designed by Satan to prevent Laodicean Adventism in the fourth generation from recognizing the role of Islam, as represented in the third Woe.
頭兩位為立約个使者豫備、叫伊得以同一班新个蒙揀選之民立約个使者，顯明一個虛假个「平安穩妥」後雨信息，乃係喺老底嘉復臨信仰第三代當中所形成，並且係撒但所設計，為着阻止老底嘉復臨信仰喺第四代認出伊斯蘭个角色，正如第三樣災禍所表明个。
In the purification process that is accomplished for those represented by the sons of Levi, the one who comes after John the Baptist was to thoroughly sweep and “purge” His floor, with the fan that is in His hand. That work is accomplished by His Word.
替施洗約翰以後來个那一位，對勒維子孫所表明个眾人所成就个潔淨過程當中，伊要用伊手裡个簸箕，徹底揚淨並「潔除」伊个禾場。該項工作乃係藉着伊个道來成就个。
“‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.
“‘伊个簸箕拿勒伊手里，伊要彻底扬净伊个禾场，把伊个麦子收进仓里。’《马太福音》3:12。此乃筛净个辰光之一。借着真理个话，糠秕当时正从麦子里向分开来。因为许多人太过虚浮、自义，不肯接受责备；又太爱世界，不肯领受卑微个生活，所以伊拉就转身离开了耶稣。如今还有许多人仍旧做同样个事。现今，灵魂也像当年迦百农会堂里个门徒一样受试验。真理一旦直接临到人心，伊拉就看见自家个生活并弗合乎上帝个旨意。伊拉也看见自家需要有完全个改变；但是伊拉弗肯担负起舍己个工夫。因此，当伊拉个罪被显明个辰光，伊拉就发怒。伊拉因受冒犯而走开，正如那些门徒离开耶稣一样，发怨言说：‘这话甚难，啥人听得进呢？’《历代愿望》，392页。”
The message of the latter rain is the “debate” of Habakkuk chapter two, and it is the words of truth, that separate the chaff from the wheat. That separation is the purging accomplished by the Messenger of the Covenant. In Millerite history, the message of Daniel chapter eight, verse fourteen, produced a purging when it first failed and brought about the tarrying time of Habakkuk chapter two and the parable of the ten virgins in Matthew chapter twenty-five. When the message of the Midnight Cry was ultimately fulfilled on October 22, 1844, it produced an even greater purging. Then it was that the Messenger of the Covenant suddenly arrived and began the final purging and purification. The movement that had passed through the first two of three purifications and purging’s, failed the third and was sent to the wilderness of Laodicea in 1863.
后雨个信息，乃《哈巴谷书》第二章里个“辩论”，也是真理个言语，拿糠秕同麦子分开。迭种分开，就是立约个使者所完成个洁净。喺米勒派个历史里，《但以理书》第八章十四节个信息，头一趟失望个辰光，曾产生一番洁净，并引出了《哈巴谷书》第二章个迟延时期，以及《马太福音》第二十五章十个童女个比喻。等到半夜呼喊个信息终于喺1844年10月22日应验个辰光，就产生了更加重大个洁净。也就是喺阿个辰光，立约个使者忽然来到，开始最后个洁净同炼净。阿个曾经过三次炼净同洁净里前两次个运动，喺第三次失败了，并喺1863年被打发到老底嘉个旷野里去。
In the Millerite history the Protestants were first purged by the words of truth, thereafter the movement of the first angel was purged at the arrival of the third testing message. But those who had been the builders of the Millerite temple during the forty-six years from 1798 unto 1844, failed the third test, which arrived on October 22, 1844, though they perfectly fulfilled the parable of the ten virgins.
勒米勒派个历史里向，新教徒起先叫真理个言词所洁净；随后，第一位天使个运动，喺第三道试验信息来到个辰光，也叫洁净了。独是，凡喺1798年到1844年仔四十六年当中，做勒米勒派圣殿建造者个人，虽则完全应验了十个童女个比喻，却喺1844年10月22号来到个第三次试验里向失败了。
“Many who went forth to meet the Bridegroom under the messages of the first and second angels, refused the third, the last testing message to be given to the world, and a similar position will be taken when the last call is made.
「有許多人，曾在頭二位天使信息之下出去迎接新郎，卻拒絕了第三位、就是要傳給世上末後試驗人的信息；及至末後呼召發出辰光，也要有人採取相像个立場。」
“Every specification of this parable should be carefully studied. We are represented either by the wise or by the foolish virgins.” Review and Herald, October 31, 1899.
“該個比喻裡向逐項規定，攏應當仔細研究。𠊎等所代表个，毋是聰明个童女，就是愚拙个童女。”《Review and Herald》，1899年10月31日。
The prophetic history that began at the arrival of the third angel on October 22, 1844, was a failure, and it ended with the rebellion of 1863. By 1850 Sister White penned the following message.
自1844年10月22日第三位天使临到时所开始个预言历史，乃是一场失败；其终局，乃在1863年个背叛。到1850年，怀姐妹写下了如下个信息。
“The Lord gave me a view, January 26, which I will relate. I saw that some of the people of God were stupid and dormant; and were but half awake, and did not realize the time we were now living in; and that the ‘man’ with the ‘dirt-brush’ had entered, and that some were in danger of being swept away. I begged of Jesus to save them, to spare them a little longer, and let them see their awful danger, that they might get ready before it should be forever too late. The angel said, ‘Destruction is coming like a mighty whirlwind.’ I begged of the angel to pity and to save those who loved this world, and were attached to their possessions, and were not willing to cut loose from them, and sacrifice them to speed the messengers on their way to feed the hungry sheep, who were perishing for want of spiritual food.
「1月26号，主赐我一个异象，我今要述说。我看见上帝个子民里向，有些人愚钝困睡，不过半醒，弗曾晓得我伲如今所处个辰光；也弗曾晓得拿仔‘扫帚’个‘人’已经进来，且有些人正处在被扫去个险境里。我求耶稣救伊拉，宽容伊拉再略久一点，叫伊拉看见自家可怖个危险，好叫伊拉能在永远太迟以前预备妥当。天使讲：‘毁灭将到来，像大有能力个旋风一样。’我求天使发怜悯，救那些爱这世界、眷恋自己财产、弗肯同伊拉割断，也弗肯牺牲这些，好使使者在路上得以加速前行，去喂养那些因缺少灵粮而将近灭亡个饥饿羊群。」
“As I viewed poor souls dying for want of the present truth, and some who professed to believe the truth were letting them die, by withholding the necessary means to carry forward the work of God, the sight was too painful, and I begged of the angel to remove it from me. I saw that when the cause of God called for some of their property, like the young man who came to Jesus, [Matthew 19:16–22.] they went away sorrowful; and that soon the overflowing scourge would pass over and sweep their possessions all away, and then it would be too late to sacrifice earthly goods, and lay up a treasure in heaven.” Review and Herald, April 1, 1850.
“我当看见可怜个灵魂，为着缺少现今个真理而走向灭亡；又有一班自称相信真理个人，因为扣住推进上帝圣工所必需个资财，任凭伊拉死去；此种景象实在太过痛苦，我就求天使将其从我眼前挪去。我看见，当上帝个事业向伊拉要求一部分产业个辰光，正像那来到耶稣跟前个少年人一样，[Matthew 19:16–22.] 伊拉就忧忧愁愁地走开；并且不多时，那泛滥个刑杖要越过，扫尽伊拉一切个财物；到彼时，要献上属地个产业、积攒财宝在天上，就已经太迟了。” Review and Herald, April 1, 1850.
In 1850, the dirt-brush man had already arrived. On October 22, 1844, the Messenger of the Covenant had suddenly come to His temple, and He began the work of purging and purifying the sons of Levi.
到1850年，个持扫尘帚个人已经来到了。1844年10月22日，立约个使者已经忽然来到伊自家圣殿里，伊就开头做洁净并炼净利未子孙个工夫。
We will continue this study in the next article.
阿拉将会勒下一篇文章里继续箇项研究。
“Today souls are being tested and tried, and many are passing over the same ground trodden by those who forsook Christ. When tested by the Word, they reject the divine Teacher. When rebuked because their lives are not in harmony with truth and righteousness, they turn from the Saviour; and their decision, like that of the offended disciples, is never reversed. They walk no more with Christ. Thus are the words fulfilled, ‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’” Signs of the Times, May 15, 1901.
“今朝靈魂正受試驗，也受熬煉；許多人正在踏上從前那些離棄基督之人所行過个同樣道路。當伊拉受上帝个道試驗个辰光，就棄絕神聖个教師。當因為伊拉个生活無沒與真理同公義相和諧而受責備个辰光，伊拉就轉離救主；伊拉个決定，像那些受冒犯个門徒个決定一樣，永不回轉。伊拉不再同基督同行。如此，這話就應驗了：『祂手裡拿着簸箕，要徹底揚淨祂个場，把麥子收進倉裡。』”《時兆》，1901年5月15日。