The investigative judgment of the living began on September 11, 2001, and the executive judgment begins at the soon-coming Sunday law. Those two periods of judgment represent the work of the messenger who prepares the way for the third Messenger of the Covenant, and the third Elijah, which is the ending of the Elijah messenger that began in Millerite history.
活人个查案审判起首于2001年9月11日，而执行审判则起首于即将来到个星期日法令。迭两个审判时期，表明为第三位圣约使者并第三位以利亚预备道路个使者之工作；而迭第三位以利亚，也就是始于米勒派历史个以利亚使者之终局。
In Christ fulfillment of the Messenger of the Covenant He twice cleansed the literal earthly temple, which typified His body and His spiritual temple. His literal earthly temple began as the Tabernacle temple of the wilderness, then Solomon’s temple, then the temple which was rebuilt after the seventy years of captivity in Babylon, and that same temple after a forty-six year remodeling project carried out by Herod.
基督作為「聖約之使者」應驗其職分个辰光，曾兩度潔淨彼個地上有形个聖殿；此聖殿原是預表伊个身體並伊个屬靈聖殿。伊个地上有形个聖殿，起先是曠野个會幕聖殿，後來是所羅門个聖殿，再後是巴比倫七十年被擄之後重建个聖殿，亦就是經希律用四十六年修造整飭過个同一座聖殿。
God’s physical presence blessed the Tabernacle temple and Solomon’s temple, but not the temple which was rebuilt after the captivity, but that remodeled temple was blessed by the physical presence of Christ. In the history of Herod’s remodeled temple, Christ twice cleansed the temple in fulfillment of Malachi chapter three. The first cleansing, Christ identified the temple as His father’s house, but at the last temple cleansing Christ identified it as the Jews’ house.
上帝有形體个同在賜福了會幕聖殿同所羅門个聖殿，卻弗曾賜福於被擄歸回後重建个聖殿；然而，該座經過重修个聖殿，倒因基督有形體个同在而蒙福。喺希律重修聖殿个歷史當中，基督曾兩度潔淨聖殿，應驗了《瑪拉基書》第三章。頭一回潔淨个辰光，基督稱聖殿為伊父个殿；但喺末了一回潔淨聖殿个辰光，基督卻稱其為猶太人个殿。
In the history of the Millerites Christ erected a spiritual temple in forty-six years from 1798 unto 1844. On October 22, 1844, in fulfillment of Malachi chapter three, He suddenly came to His temple, thus purging the foolish virgins. He then arrived as the third angel to accomplish the second and final cleansing, but as with the beginning of ancient Israel, modern Israel lacked the faith necessary to finish the work.
弥勒派个历史当中，自1798年到1844年，基督用四十六年辰光建造了一座属灵个圣殿。到1844年10月22日，为应验《玛拉基书》第三章，伊忽然来到伊自家个殿里，从而洁净了愚拙个童女。随后，伊又以第三位天使个身份来到，要完成第二次也是末一次个洁净；但是，正像古代以色列起头个辰光一样，现代以色列缺少完成此工所必需个信心。
On September 11, 2001, Christ returned to accomplish the second temple cleansing that is accomplished when the foolish virgins are purged at the soon-coming Sunday law, when they awaken to the reality that they do not understand the increase of knowledge that was unsealed in 1989. That increase of knowledge represents the latter rain message, which is the Midnight Cry message when placed in the context of the parable of the ten virgins. The message of the last six verses of Daniel eleven that was unsealed at the time of the end in 1989, is represented in verse forty-four of those verses as “tidings out of the east and out of the north.”
2001年9月11號，基督回來，為著完成第二次潔淨聖殿；此一潔淨，是在將臨个星期日律法之時、愚拙个童女受潔淨个辰光完成个，因為伊拉醒悟過來，認識到自家並弗明白1989年所開啟个知識增添。此一知識个增添，乃是後雨个信息；若擺勒十個童女个比喻个脈絡之下，伊就是半夜呼聲个信息。〈但以理書〉第十一章末了六節、於1989年末時所開啟个信息，勒該幾節當中个第四十四節裡，表明為「從東方同從北方來个消息」。
The message of the latter rain, is the message of the Midnight Cry and it is the message of the east and the north. The east and north represent Islam and the papacy respectively, and as a message they represent the message that is counterfeited by Laodicean Adventism between September 11, 2001 and the soon-coming Sunday law. September 11, 2001, represents Islam (the east), and the Sunday law represents the mark of the beast (the north).
後雨个信息，卽係半夜呼喊个信息，也係東方搭北方个信息。東方搭北方分別代表伊斯蘭教搭教皇制；作為一個信息，伊拉代表拉奧底嘉復臨派，自二〇〇一年九月十一號到卽將臨到个星期日法令之間所仿冒个彼個信息。二〇〇一年九月十一號代表伊斯蘭教（東方），而星期日法令代表獸个印記（北方）。
The deathbed for Laodicean Adventism is represented between those two waymarks, as typified by the disobedient prophet’s death between the ass and the lion. The deathbed for those who accept the mark of the beast is represented by the “tidings out of the east and the north” that enrages the papal power and initiates the final persecution of God’s people. That message begins at the soon coming Sunday law in the United States, which is where and also when Islam of the third Woe suddenly strikes. That unexpected attack produces national ruin, and angers the nations, thus providing the economic and political impetus to bring all nations together against Islam, under the auspices of the threefold union of the dragon, the beast and false prophet.
老底嘉復臨主義个臨終病榻，表現在該兩個路標之間，正如那悖逆个先知死勒驢同獅子之間所預表个一樣。凡接受獸印个人个臨終病榻，乃由「從東方同北方來个消息」所表徵；該消息激怒教皇權勢，並發動對上帝子民末後个逼迫。該信息起始於美國即將來臨个星期日法；此地亦即此時，第三樣災禍中个伊斯蘭忽然出擊。該場出乎意料个攻擊造成國家个毀敗，並激怒列國，從而提供經濟與政治上个推動力，使萬國在龍、獸同假先知三重聯合个主持之下，共同結集起來反對伊斯蘭。
In the history represented by the third Elijah, the message that identifies the third Woe, informs the dragon, the beast and the false prophet that Islam is the tool of judgment that God uses to punish men for the worship of the papal mark of authority. As with the three Rome’s, the three Babylon’s, the three Elijah’s and the three messengers who prepare the way, the third Woe is established by the triple application of the three Woes.
㑚第三个以利亚所表明个历史当中，识别第三样灾祸个信息，告知龙、兽同假先知：伊斯兰教乃是上帝所使用个审判工具，用来因着人敬拜教皇权柄个印记而刑罚人类。正如三重罗马、三重巴比伦、三个以利亚，以及三个预备道路个使者一样，第三样灾祸也是借着对三样灾祸个三重应用而得以建立个。
And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.
我又看見，也聽見一位天使飛在天當中，大聲講：禍哉！禍哉！禍哉！住勒地上个人，因為其餘三位天使號筒个聲音，就是還要吹响个號筒聲！啟示錄 8:13。
Sister White profoundly endorsed Smith’s book, Daniel and Revelation, identifying that every Seventh-day Adventist should own the book, although she did not express it as directly as I just wrote, but the fact is there in her endorsement.
懷愛倫姊妹對史密斯個本《但以理與啟示錄》表示了深切个贊許，並且指出每一位基督復臨安息日會信徒都應當擁有此書；雖然伊个表述弗曾像我剛才寫个恁般直接，弗過此一事實實實在在包含勒伊个推薦之中。
“The Lord calls for workers to enter the canvassing field that the books containing the light of present truth may be circulated. The people in the world need to know that the signs of the times are fulfilling. Take to them the books that will enlighten them. Daniel and Revelation, The Great Controversy, Patriarchs and Prophets, and The Desire of Ages should now go to the world. The grand instruction contained in Daniel and Revelation has been eagerly perused by many in Australia. This book has been the means of bringing many precious souls to a knowledge of the truth. Everything that can be done should be done to circulate Thoughts on Daniel and the Revelation. I know of no other book that can take the place of this one. It is God’s helping hand.
「主呼召工人進入售書傳道个田地，俾載有現代真理之光个書冊得以流通。世上个百姓需要曉得，時代个預兆正在應驗。要把能開明伊拉个書冊送到伊拉手裡。《Daniel and Revelation》，《The Great Controversy》，《Patriarchs and Prophets》，以及《The Desire of Ages》，如今都應當傳到世上去。《Daniel and Revelation》內中所含个宏大訓誨，已經給澳大利亞許多人熱切閱讀。此書曾作為工具，領許多寶貴个靈魂認識真理。凡所能做个，都應當做，為要使《Thoughts on Daniel and the Revelation》廣泛流通。我弗曉得有別樣一本書可以代替此書个地位。此乃上帝扶助个手。」
“Those who have been long in the truth are asleep. They need to be sanctified by the Holy Spirit. The third angel’s message is to be proclaimed with a loud voice. Tremendous issues are before us. We have no time to lose. God forbid that we should allow minor matters to eclipse the light which should be given to the world.” Manuscript Releases, volume 21, 444.
“迭勒真理里向来已久个宁，正歇勒沉睡当中。伊拉需要藉着圣灵来成圣。第三位天使个信息，应当用大声音传扬。极其重大个关头摆勒我拉面前。我拉一点辰光也弗好失脱。愿上帝禁止我拉让细末小事遮蔽了本该赐给世界个光。”《Manuscript Releases》卷二十一，444。
The book, which those who rejected the Millerite view of “the daily” in the book of Daniel also rejected, was identified as “God’s helping hand.” If God’s people have been given the responsibility to circulate the books mentioned in the previous citation, it means that God’s people would need to own the book themselves. The book was the focus of the attack of those who promoted the “new” view of “the daily” in the book of Daniel, for it was the book they desired to re-write and remove the correct view of “the daily”.
該本冊子，就是那些棄絕米勒派對《但以理書》中「常獻的」之見解者所一併棄絕的那本書，曾被指認為「上帝扶助的手」。若上帝的子民受託有責任去流傳前引所提着的諸冊子，這就意味着上帝的子民自身也必須擁有該書。該書正是那些鼓吹《但以理書》中「常獻的」之「新」見解者攻擊的焦點，因為這就是佢拉想要重寫、並將關於「常獻的」正確見解刪除去的那本書。
When Sister White referred to the two primary leaders in the rebellion of “the daily” in the book of Daniel, she often pointed out that they (Prescott and Daniells) did not have the ability to “reason from cause to effect.” The Laodicean Adventists historical revisionists appear to have the same problem.
怀爱伦姊妹提着《但以理书》里反叛“常献的”个桩两位主要领袖辰光，伊常常指出，伊拉（Prescott 跟 Daniells）并呒没“由因推果”个能力。老底嘉个复临信徒历史修正主义者，看起来也有同样个毛病。
The leading men, that throughout the history of rebellion from 1888 and onward, had at some point in their personal experience, accepted the false teaching of “the daily.” Their rebellion was the “effect,” and the wrong understanding of “the daily,” was the “cause.” The Laodicean Adventist revisionists lead the unlearned to believe that those very historical rebels of Advent history, were actually not in rebellion, though their revised testimony is never upheld by the testimony of the Bible and Spirit of Prophecy. Because they do not consider the “effect” as a rebellion, they close the possibility of seeking for the “cause.”
箇些領頭个人，自1888年以來一切背逆个歷史當中，㑚個人經歷裡，總有某一時候，接受過關於「the daily」个錯謬教訓。㑚背逆乃是「結果」，而對「the daily」个錯誤理解，乃是「原因」。老底嘉个復臨信徒修正主義者，引導無學問个人相信：復臨運動歷史當中箇些正正背逆个歷史人物，實際上並弗曾背逆；然而㑚經修訂个見證，卻從來弗曾得著《聖經》同預言之靈見證个支持。因為伊拉弗把箇個「結果」看作背逆，所以也就封閉了尋求箇個「原因」个可能。
As the bird by wandering, as the swallow by flying, so the curse causeless shall not come. Proverbs 22:6.
譬如鳥飄流，譬如燕飛翔；照樣，無故个咒詛決弗會臨到。箴言 22:6。
God’s people are to recognize rebellion, and when they do, they are to seek for the cause. Then they are to remedy the cause. In the following passage Sister White is commenting on the story of Achan.
上帝个子民应当辨认背叛；当伊拉看出背叛个辰光，就应当寻求其原因。随后，应当除去其原因。喺下面个一段里，怀爱伦姊妹是在评述亚干个故事。
“I have been shown that God here illustrates how He regards sin among those who profess to be His commandment-keeping people. Those whom He has specially honored with witnessing the remarkable exhibitions of His power, as did ancient Israel, and who will even then venture to disregard His express directions, will be subjects of His wrath. He would teach His people that disobedience and sin are exceedingly offensive to Him and are not to be lightly regarded. He shows us that when His people are found in sin they should at once take decided measures to put that sin from them, that His frown may not rest upon them all. But if the sins of the people are passed over by those in responsible positions, His frown will be upon them, and the people of God, as a body, will be held responsible for those sins. In His dealings with His people in the past the Lord shows the necessity of purifying the church from wrongs. One sinner may diffuse darkness that will exclude the light of God from the entire congregation. When the people realize that darkness is settling upon them, and they do not know the cause, they should seek God earnestly, in great humility and self-abasement, until the wrongs which grieve His Spirit are searched out and put away.
“我蒙指示看着，上帝勒搭说明伊是哪能看待自称是伊守诫命之百姓当中个罪。凡是蒙伊格外尊荣、得以亲眼看见伊权能之奇妙彰显个人，正像古时以色列一样，若还胆敢轻忽伊明白个吩咐，就要成为伊忿怒个对象。伊要教训伊个百姓：悖逆搭犯罪，对伊来讲是极其可憎个，断断弗可轻看。伊叫我伲看见，当伊个百姓当中查出有罪个辰光，就应当立时采取坚决个措施，把该罪从伊伲中间除掉，免得伊个不悦临到伊伲众人身浪。倘使百姓个罪被担负责任个位分上个人忽略过去，伊个不悦就要临到伊拉；上帝个百姓作为一个整体，也要为该等罪恶担负责任。主过去对待伊百姓个作为，显明洁净教会、除去邪恶个必要。一个罪人就能散布黑暗，致使上帝个光从整个会众当中被隔绝。及至百姓觉着黑暗笼罩勒伊伲身浪，而伊伲又弗晓得缘由，伊伲就应当以深切个谦卑搭自卑自抑，恳切寻求上帝，直到那使伊圣灵忧伤个过错被查明并除去为止。”
“The prejudice which has arisen against us because we have reproved the wrongs that God has shown me existed, and the cry that has been raised of harshness and severity, are unjust. God bids us speak, and we will not be silent. If wrongs are apparent among His people, and if the servants of God pass on indifferent to them, they virtually sustain and justify the sinner, and are alike guilty and will just as surely receive the displeasure of God; for they will be made responsible for the sins of the guilty. In vision I have been pointed to many instances where the displeasure of God has been incurred by a neglect on the part of His servants to deal with the wrongs and sins existing among them. Those who have excused these wrongs have been thought by the people to be very amiable and lovely in disposition, simply because they shunned to discharge a plain Scriptural duty. The task was not agreeable to their feelings; therefore they avoided it.” Testimonies, volume 3, 265.
“因爲我儕責備了上帝指示我所存在个罪惡，就有人對我儕生出偏見，並且呼喊我儕太過苛刻嚴厲；這種指責是不公道个。上帝吩咐我儕講，我儕就弗會緘默。若係衪个子民當中明明有罪惡，而上帝个僕人竟對此漠不關心，任其過去，伊拉實際上就是袒護並替罪人開脫；伊拉也同樣有罪，並且也必定照樣受著上帝个不悅；因爲伊拉要爲有罪之人个罪負責。在異象當中，我曾蒙指示，看見許多事例，都是因爲衪个僕人忽略了對伊拉中間所存在个錯誤同罪惡加以對付，從而招致了上帝个不悅。凡替這些錯誤開脫个人，常常被眾人看作性情極其溫和可愛；只不過是因爲伊拉迴避去盡一項明明白白合乎《聖經》个本分。這項工作弗合伊拉个心意，所以伊拉就躲避了。”《證言》第3卷，265。
The histories of leaders that have rebelled in Adventism testify to the fact that one of the steps that is almost always seen in their rebellion is that at some point in their personal experience they accepted the false view of “the daily.” That being said, the book by Smith, though not inspired and containing some doctrinal problems, still provides an excellent overview of the pioneer understanding of Revelation chapters eight and nine, where we see the prophetic history of the first six trumpets set forth. We will refer to Smith’s commentary from his book, Daniel and Revelation, as we begin to consider the triple application of the three Woes.
阿复临信仰里向来反叛个领袖，其历史证明一桩事实：佢拉个反叛过程里，几乎总有一步，是在伊拉个人个经历当中，到仔某一个辰光，接受了关于“常献”个错误看法。话虽如此，Smith 个著作，虽则并非受默示，而且包含一些教义上个问题，然而对于先驱者怎样理解《启示录》第八章搭第九章——此处陈明了头六枝号筒个预言历史——仍旧提供了极其出色个概览。阿拉当开始考察三样灾祸个三重应用个辰光，将要引用 Smith 在伊个《但以理书与启示录》当中个注释。
Sister White informs us that William Miller was given great light upon the book of Revelation, but his understanding of chapters thirteen, and sixteen through eighteen was incorrect, for he was at the wrong vantage point in history to see that there are three, and not two desolating powers. His great light was upon chapters two through nine of Revelation.
怀爱伦姊妹告诉阿拉，威廉·米勒曾蒙赐《启示录》里向个大光，不过伊对第十三章并第十六到第十八章个理解是弗正确个，因为伊立勒历史里向个视点弗对，看弗出有三个、弗是两个施行荒凉个势力。伊所蒙个大光，主要是在《启示录》第二到第九章。
“Preachers and people have looked upon the book of Revelation as mysterious and of less importance than other portions of the Sacred Scriptures. But I saw that this book is indeed a revelation given for the especial benefit of those who should live in the last days, to guide them in ascertaining their true position and their duty. God directed the mind of William Miller to the prophecies and gave him great light upon the book of Revelation.” Early Writings, 231.
「傳道人同信眾一徑看《啟示錄》做奧祕難明，且較別段聖經弗恁要緊；毋過我看見，該本書實在是特特賜下個啟示，為著利益該等活勒末後日子裡個人，好引導𠲎拉認清自家真實個地位並𠲎拉個本分。上帝引導威廉·米勒个心思歸向預言，且將關於《啟示錄》个大光賜畀伊。」《早期著作》，231。
Miller set forth his understanding of the churches, seals, trumpets and vials as follows.
米勒将佢对诸教会、七印、七号同七碗个理解，陈述如下。
“The seven churches of Asia is a history of the church of Christ in her seven forms, in all her windings and turnings, in all her prosperity and adversity, from the days of the apostles down to the end of the world. The seven seals are a history of the transactions of the powers and kings of the earth over the church, and God’s protection of his people during the same time. The seven trumpets are a history of seven peculiar and heavy judgments sent upon the earth, or Roman kingdom. And the seven vials are the seven last plagues sent upon Papal Rome. Mixed with these are many other events, woven in like tributary streams, and filling up the grand river of prophecy, until the whole ends us in the ocean of eternity.
「亞細亞个七個教會」，就是基督教會歷史个七種形態；伊一切个曲折轉變，一切个興盛同困厄，從使徒个日子起，一直到世界个末了，攏包括勒內。「七印」乃是地上權勢同列王對教會所行之事个歷史，也就是同一時期之內，上帝對伊百姓个保守。「七號」乃是七樣特別而沉重个審判个歷史，降勒地上，或羅馬國度之上。「七碗」則是降勒教皇制羅馬身上个七個末後之災。摻雜勒這些當中个，還有許多別樣个事件，像支流一般交織其中，充滿這條宏大个預言之河，直到全體末了引我儂進入永恆个海洋。」
“This, to me, is the plan of John’s prophecy in the book of Revelation. And the man who wishes to understand this book, must have a thorough knowledge of other parts of the word of God. The figures and metaphors used in this prophecy, are not all explained in the same, but must be found in other prophets, and explained in other passages of Scripture. Therefore it is evident that God has designed the study of the whole, even to obtain a clear knowledge of any part.” William Miller, Miller’s Lectures, volume 2, lecture 12, 178.
「箇，對我來講，就係約翰佇《啟示錄》裡向預言个安排。凡欲明白此書个人，必須對上帝聖言其餘部分有透徹个認識。此預言裡所用个形像搭譬喻，弗係都佇同一處得著解明；乃必須佇別个先知書裡尋著，並佇聖經別處經文裡得著闡明。所以顯然可見，上帝个旨意係要人研讀全體，正好對任何一部分得著清楚个認識。」William Miller, Miller’s Lectures, volume 2, lecture 12, 178.
Just as the third messenger, who prepares the way for the Messenger of the Covenant, represents the internal history of the judgment of the church, in contrast with the third Elijah, who represents an external history in the judgment of modern Babylon, the pioneer understanding of the churches and seals identified the same internal-external testimony.
正像第三位使者，彼為立約之使者預備道路，表明教會受審判个內部歷史；相對於第三位以利亞，彼表明現代巴比倫受審判个外部歷史；照樣，先驅對諸教會與七印个理解，也指認了同樣个內外見證。
“The seals are introduced to our notice in the 4th, 5th, and 6th chapters of Revelation. The scenes presented under these seals are brought to view in Revelation 6, and the first verse of Revelation 8. They evidently cover events with which the church is connected from the opening of this dispensation to the coming of Christ.
「七印」喺《啟示錄》第四、第五、第六章裡向我伲顯明。此等印下所呈現个景象，見於《啟示錄》第六章並第八章第一節。顯然，伊拉所涵蓋个，乃是自此一時代開啟起，直到基督降臨之時，與教會相聯个諸般事件。
“While the seven churches present the internal history of the church, the seven seals bring to view the great events of its external history.” Uriah Smith, The Biblical Institute, 253.
「七個教會所呈現者，乃是教會內在个歷史；七印所顯示者，則是教會外在歷史中个重大事件。」Uriah Smith, The Biblical Institute, 253.
Uriah Smith was identifying the Millerite understanding of the internal and external relationship of the churches, and James White presents a similar overview in terms of parallel histories.
烏利亞·史密斯所辨明个，是米勒派對諸教會內在與外在關係个理解；雅各·懷特則以平行歷史个方式，提出相近个概觀。
“We have now traced the churches, the seals, and the beasts, or living beings, as far as they will compare as covering the same periods of time. The seals are seven in number, the beasts but four. And it may be well here to notice, that at the opening of the first, second, third and fourth seals the first, second, third and fourth beasts are heard to say ‘Come and see;’ but when the fifth, sixth and seventh seals are opened, there is no such voice heard. Neither do the last three churches, and the last three seals, compare, as covering the same periods of time, as the first four churches, and the first four seals do. But, as we have shown, the churches, seals and beasts do agree, as covering the same periods of time for the space of nearly 1800 years, till we come down to a little more than half a century of the present time.” James White, Review and Herald, February 12, 1857.
“㑚今朝已經追溯咾諸教會、諸印，以及諸獸，抑或活物，直到渠等所能相互對照、同樣涵蓋辰光期段个所在。印共有七個，獸只四個。並且喺此處值得注意个是：當第一、第二、第三、第四印開啟个辰光，會聽著第一、第二、第三、第四個獸講：『來看』；但是當第五、第六、第七印開啟个辰光，卻聽勿著此樣个聲音。末後三個教會同末後三個印，也勿像頭四個教會同頭四個印一樣，能夠相互對照，作為涵蓋同樣辰光期段个表徵。但是，正如㑚所已表明个，教會、印同獸，確實相符合，作為涵蓋將近一千八百年同樣辰光期段个表徵，直到㑚落到現今時代略多於半個世紀个所在。” James White, Review and Herald, February 12, 1857.
We just cited three of the primary pioneers of Millerite history. All three held to the correct view of “the daily,” and they all held to the overview of the churches, seals, and trumpets in the framework of truth which Miller was led to understand and present.
我众刚刚援引了米勒派历史当中三位主要的先驱。伊拉三位对于“常献”的见解侪是正确个，并且伊拉侪持守对于众教会、七印同七号个总览，正是在米勒蒙引导而得以明白并陈明个真理框架当中。
“When men come in who would move one pin or pillar from the foundation which God has established by His Holy Spirit, let the aged men who were pioneers in our work speak plainly, and let those who are dead speak also by the reprinting of their articles in our periodicals. Gather up the rays of divine light that God has given as He has led His people on step by step in the way of truth. This truth will stand the test of time and trial.” Manuscript Release, 760, 10.
“若有人进来，想要摇动上帝借着伊个圣灵所立下基础里向个一枚钉、一根柱，就叫我拉工作里向个年老弟兄、做开路先锋个，明明白白地发言；也叫那些已经过身个人，借着我拉期刊重印伊拉个文章，也来发声。要收聚上帝所赐个神圣光线；伊引导伊个百姓，一步一步行在真理个道路上辰光，就将此光赐下来。此真理经得起时间同试炼个考验。” Manuscript Release, 760, 10.
On September 11, 2001, the mighty angel of Revelation chapter eighteen descended and began the work of leading those who would accept and eat the Bread that had just come down from heaven back to the “old paths,” of Jeremiah chapter six. The Alpha and Omega needed those who were willing to strive to be among the one hundred and forty-four thousand to see that what brought Him down out of heaven on August 11, 1840, was not simply a fulfillment of a time prophecy, but a fulfillment of the time prophecy of the second Woe. He needed His people to rediscover the old paths of the history where He had erected the temple of the Millerites in the forty-six years from 1798 to 1844.
2001年9月11號，《啟示錄》第十八章个大力天使降下來，開始做工，帶領凡願意接受並吃那剛剛從天上降落來个生命糧个人，回到《耶利米書》第六章所講个「古道」裡去。阿拉法與俄梅戛需要那些甘心努力、要列入十四萬四千人當中个人，看見一樁事：1840年8月11號使伊從天上降下來个，並弗單單是一條時間預言个應驗，乃是第二樣災禍个時間預言之應驗。伊需要伊个子民重新尋著古道，就是在1798年至1844年个四十六年當中，伊曾在其段歷史裡建立米勒派聖殿个所在。
That history had been covered with rubbish and counterfeit coins and jewels. That history was obscured by a false foundational message that was built upon sand, and not the Rock of Ages. It was in the history of the Millerites, the history where, as Peter describes it, the Millerites, “which in time past were not a people, but” then became “the people of God,” who had been raised up and built up as “a spiritual house, an holy priesthood.” The Lion of the tribe of Judah descended on September 11, 2001, and led His last-day people into the work of cleaning out the “temple” of the history of the raising up of the Millerite temple. That work had been typified by a prophecy, which predicted that the Lord would raise up a man named Josiah, (which means foundation of God).
该段历史曾拨垃圾并伪造个钱币搭珠宝所遮盖。该段历史曾叫一种虚假个根基信息所蒙蔽；迭种信息是造勒沙土浪向，弗是造勒万古磐石浪向。迭就勒米勒派个历史当中，就是照彼得所讲个迭段历史：米勒派“从前算弗是一班百姓”，后来却成为“上帝个子民”，并且曾被兴起、被建立成为“一所灵宫，圣洁个祭司班次”。犹大支派个狮子于2001年9月11号降临，引导伊末后个子民进入清理米勒派圣殿被兴起之历史里个“圣殿”个工作。迭项工作曾由一则预言所预表；该预言预先讲明，主会兴起一个名叫约西亚个人，（其名意即上帝个根基）。
When Josiah was raised up in fulfillment of the prophecy of the disobedient prophet, he began the work of repairing the temple which was in disarray. In the work of repairing and cleaning “the curse of Moses” was discovered, and when read before Josiah it brought about the reformation of Josiah. We will address that prophecy, in connection with the rediscovery of the “seven times,” post-September 11, 2001.
當約西亞照伊個悖逆先知个預言興起个辰光，伊就起頭修理彼座荒廢失序个聖殿。勒修理摒掃个工夫裡，發現了「摩西个咒詛」；當其當面讀畀約西亞聽个辰光，就引起了約西亞个改革。我儕將要論到伊個預言，並且結合二〇〇一年九月十一日以後對「七次」个重新發現來加以說明。
We will begin that study in the next article.
阿拉会勒下一篇文章里向开始迭项研究。
“Just as long as those who profess the truth are serving Satan, his hellish shadow will cut off their views of God and heaven. They will be as those who have lost their first love. They cannot view eternal realities. That which God has prepared for us is represented in Zechariah, chapters 3 and 4, and 4:12–14: ‘And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my Lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth.’
「凡係自稱信奉真理个辰光，若是還勒服事撒但，伊地獄样个陰影就會遮斷伊拉對上帝搭天堂个看見。伊拉要像失落了起初个愛个囡人一樣。伊拉無沒法看見永恆个實在。上帝為阿拉所預備个，喺撒迦利亞書第3章搭第4章，以及4:12–14所表明个：『我又應聲講：這兩根橄欖枝，藉着兩根金管，從自身流出金油个，是啥个？ 佢回答我講：儂弗曉得這是啥个咩？ 我講：我主啊，我弗曉得。 佢就講：這是兩個受膏者，侍立勒全地之主个身邊。』」
“The Lord is full of resources. He has no lack of facilities. It is because of our lack of faith, our earthliness, our cheap talk, our unbelief, manifested in our conversation, that dark shadows gather about us. Christ is not revealed in word or character as the One altogether lovely, and the chiefest among ten thousand. When the soul is content to lift itself up unto vanity, the Spirit of the Lord can do little for it. Our shortsighted vision beholds the shadow, but cannot see the glory beyond. Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.
“主充满万般资财。伊并无缺少设施。只因㑚人信心缺乏、属地、言语轻浮、并且不信，这些又在㑚人交谈当中显明出来，所以黑暗个阴影就聚拢勒㑚人四围。基督无论在言语或品格上，都无曾启示为那位全然可爱、超乎万人之上个主。当灵魂甘心自高归向虚妄个辰光，主个灵就难得为伊做多少工。㑚人目光短浅，只看见阴影，却看勿见其后个荣耀。天使正执住四方个风；这风被表明为一匹发怒个马，想要挣脱而出，冲过全地个面，沿路带来毁灭搭死亡。”
“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 216, 217.
“阿拉伐是要睏勒永远世界个边沿浪向？阿拉伐是要迟钝、冷淡、像死人一样？噢，但愿阿拉教会当中有上帝个灵搭伊个气息吹进伊个百姓里向，叫伊拉立起身来，站勒自家个脚浪向，来得着生命。阿拉需要看见，道路是狭个，门是窄个；但是当阿拉经过者窄门个辰光，伊个宽阔却是无限无量。”《Manuscript Releases》, volume 20, 216, 217.