We have been considering triple applications of prophecy. We are doing this for the purpose of identifying that when the Lord unsealed the last six verses of Daniel eleven with the collapse of the Soviet Union at the “time of the end” in 1989, an “increase of knowledge” was produced that was to test that generation of God’s people.
阿拉一直㑚考慮預言个三重應用。阿拉做此事，是為着指出：當主在1989年「末時」、隨着蘇聯个崩潰，解開但以理書十一章末六節个封印辰光，就產生了一個「知識个增長」，這知識乃是用來試驗神子民該一代人个。
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.
伊就讲：「但以理啊，儂只管去罢；因为者些话一直到末后的辰光，侪是封闭牢、印封牢个。许多人要得着洁净，变做白净，也要经过试炼；独有恶人仍旧要行恶；恶人一个也勿会明白，独有智慧人会明白。」但以理书 12:9, 10。
Whenever a truth is unsealed by the Lion of the tribe of Judah, Satan works to resist the message. The resistance offered against the truths revealed in those final verses of Daniel eleven forced a deeper study of the truths connected with the verses in order that a sanctified defense against the errors which were proposed to undermine the truths revealed would not stand. One of the principles that was brought to light in the midst of that debate, was the triple application of prophecy. It was initially recognized in connection with the necessity to be correct about what “the daily” in the book of Daniel represented (paganism), and the correct history associated with the “taking away of the daily” (508 AD).
每逢有一項真理畀猶大支派个獅子開封，撒但就運作來抵擋個信息。對但以理書十一章末了幾節所啟示个真理所施加个抵擋，逼使人對該等經文所連繫个真理作更深个查考，為着叫一種成聖个辯護得以建立，使所提出來、意圖推翻所啟示真理个謬誤站勿牢。在該場辯論當中，有一條原則畀顯明出來，就是預言个三重應用。起初人認識着這一點，是同必須正確明白但以理書裏「常獻的」所代表个是啥（異教），以及同「除掉常獻的」相關个正確歷史（公元508年）連繫起來个。
The recognition of three desolating powers as the framework of prophecy, paralleled the Millerite framework of prophecy being the first two desolating powers, and the Millerite identification of “the daily” as paganism provided a history consistent with the last six verses of Daniel eleven, as Sister White said it should. Thus, the resistance against the unsealed knowledge at the time of the end in 1989, produced greater light, as the knowledge was increased, and it also identified specific rules for the movement of the third angel, that paralleled the development of certain prophetic rules that had been assembled and employed in the movement of the first angel by William Miller.
將三個行毀壞之權勢認作預言个架構，與米勒派將預言个架構認作頭兩個行毀壞之權勢相對應；而米勒派將「常獻个」認作異教主義，便提供了一段與《但以理書》第十一章末了六節相一致个歷史，正如懷姊妹所講，理當如此。故此，1989年末時對彼辰未曾開啟之知識个抵制，產生了更大个亮光；因爲知識增長了，並且也辨明了第三位天使運動个特定法則，這些法則與威廉・米勒於第一位天使運動當中所彙集並運用个某些預言法則之發展相平行。
We have considered the triple application of the three Rome’s, the three falls of Babylon, and the three Elijah’s and are now addressing the three messengers who prepare the way for the Messenger of the Covenant. We have identified a close overlap and parallel of the three Rome’s, with the three falls of Babylon, and also a close parallel to the three Elijah’s and the three messengers who prepare the way. In the last days William Miller and Future for America both represent the third Elijah and also the third messenger who prepares the way. Jesus always illustrates the end of a thing with the beginning of a thing, and the movement of the first angel parallels the movement of the third angel.
阿拉已经思想过三重应用个三箇罗马、巴比伦个三次倾倒，并且三箇以利亚；如今正讲到三箇为立约之使者预备道路个使者。阿拉已经认出，三箇罗马同巴比伦个三次倾倒之间有紧密个重叠同平行；并且同三箇以利亚以及三箇预备道路个使者也有密切个平行关系。到末后个日子，William Miller同Future for America两者都代表第三个以利亚，也代表第三个预备道路个使者。耶稣常常用一件事体个起头来表明伊个结局，而第一位天使个运动同第三位天使个运动乃是平行个。
“God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 803, 804.
“上帝已经将《启示录》第十四章个信息安顿勒预言个线索里向，伊拉个工作勿该停止，直到此个地上历史个终局。头一位搭第二位天使个信息，到今朝仍旧是真理，并且要搭随后个此信息并行。第三位天使用大声宣告伊个警告。约翰讲：‘此后，我看见另有一位天使从天降落，掌有大权柄，地也因伊个荣耀发亮。’当此个光照当中，前三个信息个一切亮光都合并勒一淘。”《1888年文稿材料》，803、804。
The movement of the first and second angels, was led by William Miller. Sister White identifies Miller as the “chosen messenger.”
頭一道同第二道天使个運動，係由威廉·米勒所帶領。懷愛倫姊妹指認米勒爲「蒙揀選个使者」。
“William Miller was disturbing Satan’s kingdom, and the arch-enemy sought not only to counteract the effect of the message, but to destroy the messenger himself.” Spirit of Prophecy, volume 4, 219.
「威廉・米勒搅动了撒但个国度；迭个大仇敌弗单寻求抵消迭信息个功效，并且还想要毁灭传信息个人本身。」《预言之灵》第4卷，219页。
She also identifies that Miller had been typified by both Elijah and John the Baptist.
伊還指明，米勒曾同時預表以利亞同施洗約翰。
“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.
“千千万万个人受引导来接受威廉·米勒所传讲个真理，上帝个仆役也照以利亚个灵同能力给兴起来，去宣告该个信息。像耶稣个开路先锋约翰一样，传讲该个严肃信息个人，觉着自家受催逼，要将斧头放勒树根浪，并呼召人结出同悔改相称个果子。”《早期著作》，233。
John the Baptist, who according to Jesus was the second Elijah, was also the first messenger who was to prepare the way for the Messenger of the Covenant. It is therefore evident that the movement of the third angel will have a “chosen messenger.” That messenger will have been typified by Elijah, John the Baptist and William Miller. Together with Miller the two chosen messengers represent the beginning and the ending of the movement of the three angels of Revelation fourteen, and in doing so, together they represent both the third Elijah and also the third messenger who is to prepare the way for the Messenger of the Covenant.
照耶穌所講，施洗約翰乃是第二個以利亞；伊也是頭一位使者，奉差來替立約个使者預備道路。故此，顯而易見，第三位天使个運動必有一位「蒙揀選个使者」。該位使者，已經由以利亞、施洗約翰並威廉·米勒所預表。這兩位蒙揀選个使者連同米勒一道，表明《啟示錄》第十四章三位天使運動个起頭與煞尾；並且藉此，伊拉合起來同時表明第三個以利亞，也表明那位要替立約个使者預備道路个第三位使者。
To reject the message of either the beginning or ending chosen messenger is death, and the message of Future for America is based upon the prophetic application of “line upon line,” which is the methodology of the latter rain. Through the application of “line upon line” it is established that the Millerite movement typified the movement of Future for America. A waymark of the Millerite history is William Miller, the “chosen messenger.” To reject that waymark is to reject the message, so it is established by the beginning and ending of Adventism, that a rejection of the messenger is also a rejection of the message, for the message identifies a chosen messenger. Therefore, to reject the message is to reject the messenger and vise-versa. Without a dancer, there is no dance.
若棄絕起頭抑或末後所揀選个使者之信息，便是死；而「Future for America」个信息，乃建立勒「一線復一線」个預言性應用之上，這正是晚雨个方法論。藉著「一線復一線」个應用，便可確立：米勒派運動乃是「Future for America」運動个預表。米勒派歷史當中一個路標，便是 William Miller，即「所揀選个使者」。棄絕該路標，便是棄絕信息；故由復臨運動之起頭搭末後可以確立：棄絕使者，也就是棄絕信息，因為信息指出一位所揀選个使者。是故，棄絕信息，就是棄絕使者；反之亦然。若無舞者，便無舞。
“I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, which would have taught them the way into the heavenly sanctuary. The rendering of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.
“我蒙指示，再转去看基督头一遍降临个宣告。约翰奉以利亚个灵同能力受差遣，来为耶稣预备道路。凡弃绝约翰见证个人，也弗曾从耶稣个教训里得着益处。伊拉敌挡那预先宣讲伊要来个信息，结果叫伊拉落到一种光景里，致使伊拉弗能够容易领受那最有力个凭据，证明伊就是弥赛亚。撒但引导那些弃绝约翰信息个人再进一步，去弃绝并钉基督十字架。伊拉这样做，就把自家摆在一种地步，致使伊拉弗能够在五旬节个日子领受那福分；而这福分本来会指教伊拉进入天上圣所个道路。殿里幔子个裂开，表明犹太人个祭物同礼仪，再也弗蒙悦纳。那伟大个祭已经献上，并且已经蒙收纳；五旬节日所降下来个圣灵，把门徒个心思从地上个圣所，引到天上个圣所，就是耶稣凭自家个血已经进入个所在，好将伊赎罪个益处倾注在伊个门徒身上。独独犹太人却被撇勒全然个黑暗里。伊拉失脱了一切本来可以得着个、关乎救恩计划个亮光，仍旧倚靠伊拉那些无用个祭物同供献。天上个圣所已经取代了地上个圣所，然而伊拉对这一个改变毫无晓得。所以，伊拉也就弗能够从基督在圣所里个中保职分得着益处。”
“Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 259–261.
“許多人看見猶太人棄絕並釘死基督個經過，就滿懷驚駭；當伊拉讀到主受羞辱虐待個歷史辰光，便想自家是愛伊個，決勿會像彼得恁樣否認伊，也勿會像猶太人恁樣把伊釘十字架。但察看眾人心腸個上帝，已經把伊拉自稱所有對耶穌個愛拿來試驗。全天庭都以最深切個關注，注視第一位天使信息所受個接納情形。但許多自稱愛耶穌、讀到十字架個故事還流眼淚個人，反倒譏誚伊降臨個佳音。伊拉弗但弗歡歡喜喜接受此信息，反倒宣稱這是一種迷惑。伊拉恨惡那些愛慕伊顯現個人，並且把伊拉逐出教會。凡拒絕第一個信息個人，第二個也弗能使伊拉得益；半夜個呼聲本是要預備伊拉，叫伊拉憑著信心同耶穌一道進入天上聖所個至聖所，伊拉也同樣弗曾從其中得益。伊拉既拒絕前頭兩個信息，就把自家個悟性弄到恁樣黑暗，以致在第三位天使個信息裡——就是指明進入至聖所之道路個信息裡——看弗見一點亮光。我看見，正像猶太人釘死耶穌一樣，掛名個諸教會也已把這些信息釘了十字架；所以伊拉對進入至聖所個道路毫無認識，也弗能從耶穌在彼處個代求中得著益處。伊拉像猶太人獻上毫無用處個祭物一樣，也把伊拉毫無用處個祈禱獻到耶穌已經離開個聖所裡；撒但因這迷惑而大大歡喜，就披戴宗教個外貌，把這些自稱為基督徒個人個心思引到自家身上；並且用伊個能力、伊個神蹟、並虛謊個奇事來作工，要把伊拉牢牢釘在伊個網羅裡。” 《早期著作》，259–261。
Those “who rejected the testimony of John were not benefited by the teachings of Jesus,” and those “who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry.” The ministry of John preceded the baptism of Christ, who shortly thereafter cleansed the temple at the beginning of His ministry. Miller’s ministry prepared for Christ to purify the sons of Levi when He came suddenly on October 22, 1844. In either of those two witnesses, the rejection of the messenger who prepares the way, equates to death.
凡「棄絕約翰見證」个儂，「耶穌个教訓對伊拉無益」；凡「棄絕頭一道信息」个儂，也弗能得着第二道个益處；「半夜个呼聲」對伊拉也同樣無益。約翰个職分行喺基督受洗之前；基督受洗之後弗久，就喺伊職分起頭个辰光潔淨聖殿。米勒个職分，乃係為着基督喺1844年10月22日忽然臨到、潔淨利未众子豫備道路。喺箇兩位見證者个無論哪一位身上，棄絕那位豫備道路个使者，就等於死亡。
The purging and purification that was accomplished by Christ in His work as the Messenger of the Covenant was for the purpose of raising up a people to accomplish the work of carrying the message of salvation to the world. The work is accomplished in advance of the period of time representing when the executive judgment begins. The destruction of Jerusalem in the history of the disciples represents the executive judgment, and Adventism turned away from their responsibility to accomplish that work, but the Lord had tried to gather them together. He had led His people to publish the 1850 chart as the graphical representation of the message they could have carried to the world.
基督以立約之使者个身分所成就个涤除搭净化，其目的乃是要兴起一班百姓，去完成将救恩个信息传到普天下个工作。该项工作是在代表执行审判开始之时段以前预先完成个。耶路撒冷个毁灭，在门徒个历史当中乃是代表执行审判；而复临信仰者却转离了彼拉本来应当完成此项工作个责任，然而主曾设法要聚集伊拉。伊曾引导伊个百姓出版1850图表，作为伊拉本来可以传给世界个信息之图像性表述。
“It was not the will of God that Israel should wander forty years in the wilderness; He desired to lead them directly to the land of Canaan and establish them there, a holy, happy people. But ‘they could not enter in because of unbelief.’ Hebrews 3:19. Because of their backsliding and apostasy they perished in the desert, and others were raised up to enter the Promised Land. In like manner, it was not the will of God that the coming of Christ should be so long delayed and His people should remain so many years in this world of sin and sorrow. But unbelief separated them from God. As they refused to do the work which He had appointed them, others were raised up to proclaim the message. In mercy to the world, Jesus delays His coming, that sinners may have an opportunity to hear the warning and find in Him a shelter before the wrath of God shall be poured out.” The Great Controversy, 458.
“上帝并勿是有意叫以色列徛勒旷野里漂流四十年；伊巴望直接领伊拉到迦南地，并且徛勒搭伊拉安置辣海，成为一班圣洁、快乐个百姓。只是‘伊拉弗能进去，是因为弗信。’希伯来书 3:19。因为伊拉个退后脱离同背道，伊拉死辣旷野里；另外有人给兴起，进去应许之地。照样，上帝并勿是有意叫基督个降临迟延到介末久，也勿是有意叫伊个百姓徛勒只介罪恶同忧伤个世界里停留介末多年。只是弗信叫伊拉同上帝分开了。因为伊拉拒绝去做伊所派定拨伊拉个工作，故此另外有人给兴起，去宣讲只介信息。耶稣因怜悯世界，就迟延伊个降临，叫罪人有机会听见警告，并且徛勒上帝个忿怒还末倾倒出来以前，徛勒伊里向寻着避难之所。”《善恶之争》，458页。
Had Adventism only held fast their faith, “their work would have been completed.”
假使復臨信徒單單持守佢拉个信心，「伊拉个工夫早就完成咾。」
“Had Adventists, after the great disappointment in 1844, held fast their faith and followed on unitedly in the opening providence of God, receiving the message of the third angel and in the power of the Holy Spirit proclaiming it to the world, they would have seen the salvation of God, the Lord would have wrought mightily with their efforts, the work would have been completed, and Christ would have come ere this to receive His people to their reward. But in the period of doubt and uncertainty that followed the disappointment, many of the advent believers yielded their faith. . . . Thus the work was hindered, and the world was left in darkness. Had the whole Adventist body united upon the commandments of God and the faith of Jesus, how widely different would have been our history!” Evangelism, 695.
「1844年大失望之后，假使复临信徒守牢伊拉个信心，并且一同跟随上帝显明开路个护理，领受第三位天使个信息，并在圣灵个权能里向全世界宣扬伊拉，伊拉就会看见上帝个救恩；主也会大大祝福伊拉个努力；圣工早已完成，基督也早已来到，接祂个子民去承受伊拉个赏赐。弗过，在失望之后个怀疑搭不确定个时期里，许多复临信徒放弃了伊拉个信心……故此，圣工受了拦阻，世界也被撇勒黑暗里。假使全部复临信徒都联合立牢在上帝个诫命搭耶稣个信心之上，阿拉个历史会何等弗一样啊！」《Evangelism》，695。
In the Spring of 1844, the Messenger of the Covenant purified the movement of the Millerites, and then in the Fall brought the message of the third angel. Miller, his message and the movement he represented, had fulfilled the parable of the ten virgins. At the Exeter, NH camp meeting the message of the Midnight Cry arrived and in two short months it was demonstrated which of the virgins had the oil. The two classes were manifested, and the third angel arrived with a message in his hand that was to be eaten, but the wise virgins “yielded their faith” in “the period of doubt and uncertainty.”
一八四四年个春季，立約个使者潔淨了米勒派个運動，隨後到秋季，帶來了第三位天使个信息。米勒、伊个信息，以及伊所代表个運動，已經應驗了十個童女个比喻。佇新罕布什爾州 Exeter 个營會當中，半夜呼喊个信息臨到；而佇短短兩個月之內，就顯明了究竟啥人个童女有油。兩等人顯露出來，第三位天使也來到，手裡拿牢一個信息，是要喫下去个；但智慧个童女卻佇「疑惑同無定个時期」當中，「放棄了伊拉个信心」。
The “period of doubt and uncertainty” had been represented by the disciples at His death, but on the third day He began to open the message of His resurrection to His disciples, and they did not “yield their faith.” The period of doubt and uncertainty for the wise virgins of the movement of the first and second angels’ messages continued for roughly three years, at which point the Lord revealed to Sister White that He had stretched forth His hand to again gather the remnant of His people. He led His people to begin their publishing work and to produce Habakkuk’s second table, but “many of the advent believers yielded their faith. . . . Thus the work was hindered, and the world was left in darkness.”
「疑惑搭弗定」个时期，曾经借主受死辰光个门徒来表明；毋过到第三日，伊开始向伊个门徒启示伊复活个信息，伊拉并呒没「放弃伊拉个信心」。至于第一搭第二位天使信息运动当中智慧童女所经历个疑惑搭弗定个时期，差弗多延续了三年；到彼个辰光，主向怀姊妹启示，伊已经伸出伊个手，再一遍聚集伊子民当中所剩下来个余民。伊引导伊个子民开始伊拉个出版工作，并且制出哈巴谷个第二块版；毋过，「许多复临信徒放弃了伊拉个信心……故此工作受了拦阻，世界也留拉黑暗里。」
In 1849, William Miller, the chosen messenger of the first and second angels’ message was laid to rest. Had the wise virgins of October 22, 1844 “held fast their faith and followed on unitedly in the opening providence of God,” the Lord would have raised up another messenger in the spirit and power of Elijah. Instead “the coming of Christ” was “delayed and His people” “in like manner” to ancient Israel would “remain” “many years in this world of sin and sorrow.”
1849年，第一位同第二位天使信息所揀選個使者威廉·米勒安息咾。若係1844年10月22號個聰明童女「牢牢持守伊拉個信心，並且喺上帝所展開個眷佑安排當中同心一致地繼續前行」，主本來會興起另一位帶有以利亞個靈同權能個使者。毋過「基督個降臨」卻「延遲咾，而伊拉個子民」也會「照樣」像古時以色列人一樣，「停留」喺「這個充滿罪惡同憂傷個世界裏許多年。」
One hundred and twenty-six years after the rebellion of 1863, the Lord raised up the chosen messenger of the third angel. His work was both to prepare the way for the Messenger of the Covenant to suddenly come into His temple and to enter into a covenant relationship with the one hundred and forty-four thousand, during the closing scenes of the investigative judgment, but also to present a message that confronts the threefold union of Ahab, Jezebel and her prophets in the period of the Executive Judgment, which begins at the soon-coming Sunday law.
1863年个背叛过后一百二十六年，主兴起了第三位天使个拣选使者。伊个工作，一面是要为立约个使者忽然来到伊个殿里、并且当查案审判将近结束个场景当中，同十四万四千人进入立约个关系来预备道路；另一面，也是要传扬一则信息，直面亚哈、耶洗别并伊个先知所组成个三重联合，正在执行审判个时期里；该时期乃是自即将来到个星期日法起首。
The third messenger who prepares the way represents a work, a message, a messenger, and a movement during the closing scenes of the Investigative Judgment. The third Elijah represents a work, a message, a messenger and a movement during the closing scenes of the Executive Judgment. The message of the messenger who prepares the way, and the message of Elijah, is the message of the third of the three Woes of Revelation chapters eight through eleven.
第三位预备道路个使者，表明审查审判末后场景当中个一项工作、一则信息、一位使者，并一场运动。第三位以利亚，表明执行审判末后场景当中个一项工作、一则信息、一位使者，并一场运动。预备道路个使者之信息，以及以利亚之信息，就是《启示录》第八章到第十一章三个灾祸当中第三个灾祸个信息。
In the history represented by the messenger who prepares the way, the message of the third Woe, represents the Trumpet which calls Laodicean Adventism to “buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see.” It is the message of God’s love that shows God’s people their transgressions, for “As many as” He loves, He “rebukes and chastens.” It is the message of Christ’s righteousness that calls men to accept His character, which is manifested in the time period when the Messenger of the Covenant is accomplishing the work of cleansing the soul temple, and therefore He calls those whom He loves to manifest His character and be “zealous therefore, and repent,” for He is “at the” dispensation “door,” that represents the close of probation, where He “will spue” Laodicean Adventism “out of” His “mouth.” That dispensational “door” is the door that He “openeth, and no man shutteth; and shutteth, and no man openeth.”
伫摆个预备道路个使者所表明个历史当中，第三样灾祸个信息，乃是号筒个呼召，召老底嘉个复临信仰来“向我买火里试炼过个金子，叫侬可以富足；又买白衣穿上，叫侬赤身个羞耻弗露出来；又买眼药擦侬个眼睛，叫侬可以看见。” 这是上帝慈爱个信息，向上帝个百姓显明伊拉个过犯，因为“凡是”伊所爱个，伊就“责备，管教。” 这是基督公义个信息，呼召人接受伊个品格；此品格正显明于立约个使者完成洁净灵魂圣殿之工个时期当中，因此伊就呼召伊所爱个，去彰显伊个品格，并且“所以应当发热心，也要悔改”，因为伊“在”时代个“门”前；此门表明恩典时期个终结，在此辰光伊要“从”伊个“口”中把老底嘉个复临信仰“吐出去。” 此时代性个“门”，就是伊所“开了，就无人能关；关了，就无人能开”个门。
There is a seeming contradiction that is resolved by the application of “line upon Line,” but many may not even recognize the seeming contradiction. When resolved it adds clarity to the transition from the Investigative to the Executive Judgment which takes place at the soon coming Sunday law. It is resolved by accepting that Pentecost typifies the soon coming Sunday law in the United States. In order to finalize our consideration of the third messenger who prepares the way as a symbol in the Investigative Judgment, in contrast with the third Elijah being a symbol of the Executive Judgment, we will address this seeming contradiction.
有一种表面个矛盾，着用“以经解经、逐句加明”个原则就能化解；弗过，许多人连个种表面个矛盾也未必看得出来。个矛盾一经化解，就会使查案审判向执行审判个转变更加分明；个转变要到即将来到个星期日法令临到辰光发生。个问题之所以能得着解决，乃在于接受五旬节乃系预表美国即将来到个星期日法令。为着完成我伲对第三位使者个考察——伊在查案审判中作为预备道路个表号——并同第三位以利亚作为执行审判个表号相对照，我伲就要来讨论个个表面个矛盾。
We will continue this study in the next article.
阿拉会勒下一篇文章里继续此项研究。
“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.
“搭第三位天使信息个宣告联合一道个该位天使，要用伊个荣耀照亮全地。此地所预言个，乃是一项遍及世界、并带有前所未有能力个工作。1840–44 年个复临运动，曾是上帝能力个荣耀显现；头一位天使个信息，传到世界各处一切布道站；并且搭有些国家里，自十六世纪宗教改革以来，曾出现过任何地方所见过个最强烈个宗教兴趣；不过，这一切还要被第三位天使最后警告之下个强大运动所超过。”
“The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord: His going forth is prepared as the morning; and He shall come unto us as the rain, as the latter and former rain unto the earth.’ Hosea 6:3. ‘Be glad then, ye children of Zion, and rejoice in the Lord your God: for He hath given you the former rain moderately, and He will cause to come down for you the rain, the former rain, and the latter rain.’ Joel 2:23. ‘In the last days, saith God, I will pour out of My Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ Acts 2:17, 21.
“迭项工作要搭到五旬节辰光个景象相像。正像福音起头辰光，圣灵浇灌下来，赐下‘前雨’，为着叫宝贵个种子发芽生长；照样，到末了也要赐下‘后雨’，为着叫庄稼成熟。‘我拉若切实追求认识耶和华，就必得以认识祂；祂出现确定如晨光，祂必临到我拉像甘雨，像滋润田地个春雨秋雨。’何西阿书 6:3。‘锡安个子民哪，侬拉应当欢喜，靠耶和华——侬拉个上帝快乐；因为祂按着中道赐给侬拉秋雨，亦要为侬拉降下甘雨，就是秋雨、春雨。’约珥书 2:23。‘神讲：在末后个日子，我要将我个灵浇灌凡有血气个。’‘到辰光，凡求告主名个人，就必得救。’使徒行传 2:17, 21。”
“The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.” The Great Controversy, 611.
“福音个大工，并勿会以少过伊开端辰光所显明个上帝权能来收煞。先前个雨在福音开端辰光倾落之时所应验个预言，到末后个雨在其收煞之时，还要再应验。此地就是使徒彼得所仰望个‘苏醒个时期’，伊曾讲：‘所以侬等应当悔改，回转，叫侬等个罪得着涂抹；这样，那安舒个日子就必从主面前来到；主也必差遣所预定给侬等个基督耶稣降临。’使徒行传 3:19, 20。”《善恶之争》，611。