In the previous article we identified Elijah as a symbol. In agreement with William Miller’s rules, “symbols” may have more than one meaning. Therefore, Elijah as a symbol may also represent one part of the two-fold symbol of Elijah and Moses. The two-fold symbol of Elijah and Moses runs through the entire book of Revelation, and to be uncertain about what the two-fold symbol represents is to be uncertain about the message in the book of Revelation that is unsealed just before probation closes. For this reason, we will now specifically address certain prophetic characteristics that are identified with the symbol of Elijah.
勒上一篇文章里，阿拉已经认定以利亚是一个表号。照威廉·米勒个规则，“表号”可能弗止一个意思。所以，以利亚作为表号，也可能代表以利亚同摩西二重表号当中个一部分。以利亚同摩西个二重表号贯穿《启示录》全书；若对个二重表号所代表个意义弗确定，也就是对《启示录》里那在恩典时期结束前将要开封个信息弗确定。为着个缘故，阿拉现在要专门论到若干同以利亚个表号相联系个预言特征。
We have three primary witnesses to establish those prophetic characteristics. Those witnesses are the prophet Elijah, John the Baptist and William Miller who inspiration identifies as interchangeable symbols.
为着确立该些预言性个特征，我拉有三位主要个见证人。该些见证人就是真先知以利亚、施洗约翰搭威廉·米勒；灵感启示指出，伊拉互相是可以替换个表号。
“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. Their testimony was calculated to arouse and powerfully affect the churches and manifest their real character. And as the solemn warning to flee from the wrath to come was sounded, many who were united with the churches received the healing message; they saw their backslidings, and with bitter tears of repentance and deep agony of soul, humbled themselves before God. And as the Spirit of God rested upon them, they helped to sound the cry, ‘Fear God, and give glory to Him; for the hour of His judgment is come.’” Early Writings, 233.
“有成千上万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被兴起，去宣告此个信息。像耶稣个开路先锋约翰一样，凡传讲此严肃信息个人，侪觉得有必要将斧头放勒树根上，并呼吁人结出同悔改相称个果子。伊拉个见证本来会激动并有力地影响众教会，也显明教会真实个品格。当逃避将来忿怒个严肃警告被传扬辰光，许多同教会联合个人接受了医治个信息；伊拉看见自家个退后，并且带着悔改个苦泪同心灵深处个剧痛，勒上帝面前自卑。当上帝个灵停勒伊拉身上辰光，伊拉也帮助发出此呼声：‘敬畏上帝，将荣耀归给伊；因为伊审判个时辰已经到了。’”《早期著作》，233。
Elijah, John the Baptist and Miller were given a specific spirit that guided and defined their work. Their testimony was “calculated to arouse and powerfully affect the churches and manifest” those churches’ “real character.” Whether it was in the time of Ahab, John the Baptist or William Miller the churches they were addressing all possessed a Laodicean blindness that was so deep and dark that the message needed to be as direct as laying an “ax at the root of the tree.” It included the announcement of the close of probation, which with John the Baptist’s was the warning of “the wrath” that was about “to come.” Miller’s message of proclaiming “Fear God and give glory to Him; for the hour of His judgment is come,” was also a warning of the wrath to come.
以利亞、施洗約翰同米勒，攏受著一種特定个靈，來引導並界定伊拉个工作。伊拉个見證，乃是「為著激動並有力影響眾教會，並顯明」彼等教會个「真實品格」而設个。無論係亞哈个時代，抑或施洗約翰个時代，抑或威廉・米勒个時代，伊拉所對著个眾教會，攏帶著一種老底嘉式个瞎眼；其黑暗深重到一個地步，以致所傳个信息必須直截了當，正如將一把「斧頭放在樹根」仝款。此中也包括恩典時期將要終結个宣告；就施洗約翰而言，這乃係關於將欲臨到个「忿怒」个警告。米勒所傳「應當敬畏上帝，將榮耀歸給伊；因為伊審判个時辰已經到了」个信息，也同樣係對將欲臨到个忿怒所發个警告。
“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, 148.
约翰个声音扬起来，像喇叭一样响亮。伊个受托个使命是：“将我百姓个过犯指示伊拉，将雅各家个罪恶指明伊拉。”（Isaiah 58:1）伊并呒没人间个学问栽培。上帝搭自然乃是伊个先生。总归，在基督前头，总需要有一位来预备道路个人；伊胆量足够，能够像古时个先知一样，发出自家个声音，召唤已经败坏个国民来悔改。Selected Messages, book 2, 148.
Elijah commanded that his generation choose that day whether they would serve God or Baal, and that generation answered not a word, which equates to choosing Baal.
以利亞命令佢當代个人喺該日揀定，究竟要事奉 神抑是巴力；而該代个人一句話也弗回答，這就等於揀了巴力。
“Never was there greater need of faithful warnings and reproofs, and close, straight dealing, than at this very time. Satan has come down with great power, knowing that his time is short. He is flooding the world with pleasing fables, and the people of God love to have smooth things spoken to them. Sin and iniquity are not abhorred. I was shown that God’s people must make more firm, determined efforts to press back the incoming darkness. The close work of the Spirit of God is needed now as never before. Stupidity must be shaken off. We must arouse from the lethargy that will prove our destruction unless we resist it. Satan has a powerful, controlling influence upon minds. Preachers and people are in danger of being found upon the side of the powers of darkness. There is no such thing now as a neutral position. We are all decidedly for the right or decidedly with the wrong. Said Christ: ‘He that is not with Me is against Me; and he that gathereth not with Me scattereth abroad.’” Testimonies, volume 3, 327.
「從來弗曾有一個時候，比眼下更需要忠心个警戒同責備，以及嚴密、正直个對待。撒但已經帶牢大權降落，因爲伊曉得自家个辰光無幾了。伊用討人歡喜个荒唐故事淹沒世界，而上帝个百姓也歡喜聽人對伊拉講柔順好聽个話。罪惡同不義並弗曾受人憎惡。我蒙指示看見，上帝个百姓必須用更加堅定、決絕个努力，去抵擋那湧進來个黑暗。現今比從前任何時候更加需要上帝聖靈个嚴密工作。麻木遲鈍必須抖落脫。我拉必須從那種昏沉冷淡裡向醒過來；若弗抗拒伊，伊就要成爲我拉个滅亡。撒但對人个心思有一種強有力、操縱个影響。傳道人同百姓都有危險，會發現自家站勒黑暗權勢个一邊。現今並弗存在啥个中立个地位。我拉總歸明明確確是爲牢正義，抑或明明確確是同錯誤站勒一道。基督講：『弗同我相合个，就是敵擋我；弗同我收聚个，就是分散。』」《證言》卷三，327。
John called “the degenerate nation” of his history “a generation of vipers.” The Millerites ultimately identified the degenerate nation of their history as the daughters of Babylon. Whether Elijah, John or Miller none of the three were theologians. They were all called from the common walks of life.
约翰称佢个时代“败坏个国民”做“一代蝮蛇”。米勒派到末了认出佢拉时代里向个败坏国民，就是巴比伦个众女儿。无论是以利亚、约翰，还是米勒，伊拉三个都勿是神学家。伊拉全是从寻常百姓个生活里向蒙召出来个。
“The truth as it is in Jesus, as it was proclaimed by Him when He was enshrouded by the pillowy cloud, is verity and truth in this our day, and will just as surely renovate the mind of the receiver as it has renovated minds in the past. Christ has declared, ‘If they hear not Moses and the Prophets, neither will they be persuaded, though one rose from the dead.’ (Luke 16:31).
「眞理照伊喺耶穌裏向个光景，正如伊畀柔雲遮護辰光親口所宣講个，就是我伲今朝此日个確實與眞理；凡領受个人，其心思也一定會照舊日人个心思曾經受更新一樣，得着更新。基督曾宣告：『若是伊拉弗聽摩西同先知个話，就是有一個從死人中復活，伊拉也弗肯受勸服。』（Luke 16:31）」
“As a people, we must prepare the way of the Lord, under the overruling guidance of the Holy Spirit, for the spread of the gospel in its purity. The stream of living water is to deepen and widen in its course. In all fields, nigh and afar off, men will be called from the plow, and from the more common commercial business vocations that largely occupy the mind, and will become educated in connection with men who have had experience—men who understand the truth. Through most wonderful workings of God, mountains of difficulty will be removed and cast into the sea. Let us labor as those who have experienced the virtue of truth as it is in Jesus.
“我众身为主个子民，必须喺圣灵统摄个引导之下，为福音喺其纯正中个广传预备主个道路。活水个江流，喺其行程中，当愈来愈深，愈来愈阔。喺各样禾场中，无论近处抑是远方，人要从犁头边拨召出来，也要从那等大大占据心思个寻常商业职业中拨召出来，并且要同有经验个人——懂得真理个人——相联而受教。借着上帝极其奇妙个作为，艰难个高山必要拨挪开，抛入海中。让我众劳力，要像那些曾经历真理喺耶稣里之德能个人一样。”
“There is to be, at this period, a series of events which will reveal that God is master of the situation. The truth will be proclaimed in clear, unmistakable language. Those who preach the truth will strive to demonstrate the truth by a well-ordered life and godly conversation. And as they do this, they will become powerful in advocating the truth, and in giving it the sure application that God has given it.
「到咾此個時期，必有一連串个事件，要顯明上帝乃是局勢个主宰。真理必要用清楚、分明、無可誤解个言語宣告出來。凡傳講真理个人，必要竭力用有條有理个生活並敬虔个言行來證明真理。佢拉若是恁樣行，便會得著大能來維護真理，並且按著上帝所賜个確定應用，將真理施行出來。」
“When the men, who have known and taught the truth, turn aside to human understanding, and mete out to deceived minds their own dish of fables, it is high time for those who have once been laborers in evangelistic work, but who have been drawn away into the management of restaurants, food stores, and other commercial lines of work, to come into line, study their Bibles diligently, and with the word of God in hand, dispense the Bible truth, the spiritual food, in cooperation with the heavenly angels. This work now calls loudly for workmen of divine appointment. Omnipotence will then say to the mountains of difficulty, Be thou removed and cast into the sea.” Paulson Collection, 73, 74.
“當曉得真理、也教導真理个人，轉去隨從人个見解，拿自家編造个荒唐話，分派俾受迷惑个心思个辰光，凡是一度做過福音工作个勞工、後來卻俾牽引去經管飯店、食物鋪頭並別樣商業事務个人，就實在是應當歸正隊伍，勤勉查考聖經，手裏拿牢上帝个話，與天上使者同工，分施聖經真理，就是靈性个糧食个時候了。如今此項工作大聲呼喚奉神差遣个工人。到其時，全能个主就要對艱難个山嶺講：『你挪開，投在海裏去。』Paulson Collection, 73, 74.”
Elijah, John and Miller were and thus represent men that are called from the “more common” “vocations,” for “the men” who had formerly taught the truth ultimately “turn aside to human understanding, and mete out to deceived minds their own dish of fables.” The common men that are called will give “the sure application” of biblical prophecy as “God has given it.” Twice, in the passage Sister White identified “mountains” as “mountains of difficulty.” The work of these men included laying low “every mountain.” The work that is accomplished by the common men that were called from the plow of humble circumstances represents the work of identifying the correct biblical methodology in contrast with the dishes of human fables that is handed out by the theologians of the time.
以利亞、約翰同米勒，攏是、因此也象徵着，對「較尋常」个「職業」裡向蒙召个人；因為先前教導真理个「眾人」，到終究會「轉向人个理解，將伊拉自家一盤寓言分派俾受迷惑个心思。」彼等蒙召个尋常人，會照着「上帝所賜个樣式」，提出聖經預言个「確實應用」。喺該段落裡，懷愛倫姊妹兩擺將「山嶺」指認做「困難个山嶺」。該等人个工作，包括削平「各樣山嶺」。此等自卑微景況个犁頭前蒙召个尋常人所成就个工作，乃係表徵：識別正確个聖經方法論，並與當代神學家所分派个人工寓言之盤相對照。
“The work of John the Baptist, and the work of those who in the last days go forth in the spirit and power of Elijah to arouse the people from their apathy, are in many respects the same. His work is a type of the work that must be done in this age. Christ is to come the second time to judge the world in righteousness. The messengers of God who bear the last message of warning to be given to the world, are to prepare the way for Christ’s second advent, as John prepared the way for his first advent. In this preparatory work, ‘every valley shall be exalted, and every mountain shall be made low; and the crooked shall be made straight, and the rough places plain’ for history is to be repeated, and once again ‘the glory of the Lord shall be revealed, and all flesh shall see it together; for the mouth of the Lord hath spoken it.’” Southern Watchman, March 21, 1905.
「施洗約翰个工作，搭末後日子裡奉以利亞个靈搭能力出去、喚醒百姓脫離麻木不仁之人个工作，許多方面攏是一樣个。伊个工作，是此個時代所必須做个工作之一個預表。基督欲第二擺來，用公義審判世界。擔負上帝賜予世界最後警告信息个使者，應當為基督第二次降臨預備道路，親像約翰為伊頭一次降臨預備道路一樣。喺此種預備个工作裡，『逐個山谷攏要被高舉，逐個山嶺攏要被削低；彎曲个要變做正直，崎嶇个所在要變做平坦』，因為歷史欲重演，閣一擺『耶和華个榮光必然顯現；凡有血氣个，必一齊看見；因為這是耶和華親口講个。』」Southern Watchman, March 21, 1905.
The characteristics of the three reformers which was identified by Isaiah are that every valley shall be exalted, every mountain made low, the crooked shall be made straight and the rough places made plain. The way of the Lord that is prepared by exalting the valleys, laying low the mountains and making the crooked straight and rough places plain is the old paths.
以賽亞所指出格三位改革者个特徵，乃是：各樣山谷要被升高，各樣山嶺要被降卑，彎曲个要變為正直，高低崎嶇之處要成為平坦。藉著升高山谷、降卑山嶺、使彎曲成正直、使崎嶇之處成平坦所預備个主之道路，便是古道。
The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a highway for our God. Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain: And the glory of the Lord shall be revealed, and all flesh shall see it together: for the mouth of the Lord hath spoken it. Isaiah 40:3–5.
阿拉个主在旷野里喊个声音说：要预备耶和华个道，要在沙漠里为阿拉个上帝修直大路。各样山洼要填高，各样山冈岭头要削低；弯曲个地方要弄直，崎岖个所在要变平坦。耶和华个荣耀必显现；凡有血气个，要一同看见；因为耶和华个口已经讲过了。以赛亚书 40:3–5。
When the quibbling Jews asked John the Baptist if he was the Elijah to come, he answered that he was not, but he then identified himself with the passage from Isaiah.
當猶太人詰難約翰施洗者，問伊可是那將要來个以利亞辰光，伊回答講伊弗是；毋過隨後伊就表明，自家就是以賽亞書裡向所講着个那一位。
And this is the record of John, when the Jews sent priests and Levites from Jerusalem to ask him, Who art thou? And he confessed, and denied not; but confessed, I am not the Christ. And they asked him, What then? Art thou Elias? And he saith, I am not. Art thou that prophet? And he answered, No. Then said they unto him, Who art thou? that we may give an answer to them that sent us. What sayest thou of thyself? He said, I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet Esaias. John 1:19–23.
約翰个見證就是箇樣：猶太人對耶路撒冷差祭司同利未人去問伊講：「儂是啥人？」伊就承認，並弗否認；反倒承認講：「我弗是基督。」佢拉又問伊講：「箇末呢？儂是以利亞弗？」伊講：「弗是。」又問：「儂是箇位先知弗？」伊回答講：「弗是。」於是佢拉對伊講：「儂究竟是啥人？好叫我拉回覆差我拉來个人。儂自家講，儂是啥人？」伊講：「我就是喺曠野裡喊叫者个聲音：『修直主个道路。』正像先知以賽亞所講个一樣。」約翰福音 1:19–23。
The preparation of the “way of the Lord” identifies the methodology that the angels guided Miller to understand and employ in order to prepare the biblical understanding of the “way” that men were to walk in. Every “mountain” was to be made low, for the mountains of biblical prophecy represents truths that at first glance are apparently too difficult to understand. To understand the glorious holy mountain of Daniel chapter eleven verse forty-five that the king of the north is attempting to conquer is understood by first identifying the literal glorious holy mountain in Jerusalem which prophetically defines the spiritual glorious holy mountain. To explain the mountain that is identified as Armageddon, which means mountain of Megiddo, one must go to literal Megiddo. The prophetic difficulties that are represented as difficult are removed when the principle that the beginning of a thing illustrates the end of a thing is employed.
「主个道」个预备，指出了天使引导米勒所理解并运用个方法，使伊能够预备出《圣经》对于人所应当行走个「道」个认识。凡是「山岭」都要削平，因为圣经预言里个山岭，表征那些初看起来似乎过于艰深、难以明白个真理。若要明白《但以理书》十一章四十五节里北方王所企图攻取个荣耀圣山，就必须先辨明耶路撒冷那座字面上个荣耀圣山，因为伊在预言上界定了属灵个荣耀圣山。若要解释那座被称为哈米吉多顿个山——其意即米吉多之山——人就必须到字面上个米吉多去。凡预言中所表现为艰难个难处，当人运用「一件事个起头说明一件事个结尾」个原则时，就会被除去。
The methodology represented by Isaiah and referenced by John and set forth by Miller exalts every valley. Whether it be the “valley of vision” in Isaiah twenty-two, the “valley of dead bones” in Ezekiel or the “valley of Jehoshaphat” in the book of Joel the methodology that is based upon the correct understanding of Christ’s character as represented as Palmoni the Wonderful Numberer in Millerite history, or as Alpha and Omega the wonderful linguist in our history is what exalts the prophetic truths that are represented in the “valleys” of God’s Word.
以賽亞所表明、約翰所援引、米勒所闡發个方法，會高舉逐一個山谷。無論是《以賽亞書》二十二章个「異象之谷」，《以西結書》个「枯骨之谷」，抑或《約珥書》內个「約沙法谷」，凡建立勒對基督品格个正確認識之上个方法——此品格喺米勒派个歷史當中，表明為奇妙數算者 Palmoni；喺我儕个歷史當中，表明為阿拉法與俄梅戛、奇妙个語言家——正是高舉上帝聖言當中由諸「山谷」所表徵个預言真理个方法。
The crooked things that are to be made straight and the rough places that are made plain represents the work of correcting the customs and traditions that are employed by a Laodicean priesthood to uphold their poisoned dishes of fables. The work of Elijah is specifically identified as representing the correct biblical methodology in opposition to the fables of the theologians and priests. That work is accomplished by “common men,” not by the educated priests and theologians. Within the prophetic characteristics of these three witnesses is also the simple fact that the Elijah to come will be a man.
該當撥正个彎曲之事，並該當修平个崎嶇之地，乃係矯正一班老底嘉祭司職分所運用个風俗佮傳統个工作；渠等藉此維持其含毒个寓言盤盞。以利亞个工作，特特被指明為代表正確个聖經方法論，與神學家佮祭司个寓言相對立。此項工作係由「平常人」成就，並非由受教育个祭司佮神學家成就。於此三位見證人个預言性特徵之中，亦有一項簡明个事實，就是將要來个以利亞必定係一個男人。
That observation might seem unimportant, but as the theologians of Adventism seek to uphold their fables, they have taken a passage from Sister White where she speaks in the future tense about a man that would come in the spirit and power of Elijah and they add their own fable of explanation and insist that Sister White was speaking of herself.
該個觀察看起來或者弗算要緊，毋過當安息日復臨派個神學家想要維護伊拉個寓言辰光，伊拉從懷愛倫姊妹一段話裡向提出一句：伊用將來時講着一個會照以利亞個靈同權能來個人；然後伊拉自家加上一本解說個寓言，硬要堅稱懷愛倫姊妹講個就是伊自家。
“Prophecy must be fulfilled. The Lord says: ‘Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord.’ Somebody is to come in the spirit and power of Elijah, [See appendix.] and when he appears, men may say: ‘You are too earnest, you do not interpret the Scriptures in the proper way. Let me tell you how to teach your message.’
“預言總歸愛應驗。主講：‘看哪，耶和華大而可畏之日未到以前，我要差遣先知以利亞到儂拉裏向。’總歸有人愛帶著以利亞个靈同能力來，[見附錄。] 等到伊顯現個辰光，人也許會講：‘儂忒過當真，儂解經解得勿合式。讓我來告訴儂，儂个信息應該哪能教。’”
“There are many who cannot distinguish between the work of God and that of man. I shall tell the truth as God gives it to me, and I say now, If you continue to find fault, to have a spirit of variance, you will never know the truth. Jesus said to His disciples, ‘I have yet many things to say unto you, but ye cannot bear them now.’ They were not in a condition to appreciate sacred and eternal things; but Jesus promised to send the Comforter, who would teach them all things, and bring all things to their remembrance, whatsoever He had said unto them.
“有许多人分勿清 神个工作搭人个工作。我爱照 神所赐拨我个真理来讲，我今朝就讲：倘使侬继续寻错，存着争竞个灵，侬就永远勿会认得真理。耶稣对伊个门徒讲：‘我还有好些事体爱对侬讲，不过侬现辰还担当勿来。’伊拉还呒没到能赏识神圣搭永恒之事个光景；不过耶稣应许要差保惠师来，伊要教导伊拉一切个事，并且叫伊拉想起伊从前对伊拉所讲个一切话。”
“Brethren, we must not put our dependence in man. ‘Cease ye from man, whose breath is in his nostrils: for wherein is he to be accounted of?’ You must hang your helpless souls upon Jesus. It does not become us to drink from the fountain of the valley when there is a fountain in the mountain. Let us leave the lower streams; let us come to the higher springs. If there is a point of truth that you do not understand, upon which you do not agree, investigate, compare scripture with scripture, sink the shaft of truth down deep into the mine of God’s word. You must lay yourselves and your opinions on the altar of God, put away your preconceived ideas, and let the Spirit of heaven guide into all truth.” Testimonies to Ministers, 475, 476.
“弟兄們，我們弗應當倚靠人。『你們休要倚靠人；伊氣息在鼻孔裡，伊算得甚麼呢？』你們總要把你們無助个靈魂懸靠在耶穌身上。山上有泉源个時候，我們去吃山谷裡个泉水，實在弗相稱。我們總要離開下流个溪水；總要來到高處个活泉。若有真理上一點是你們弗明白个，或是你們弗能同意个，就當考究，將經文對照經文，在上帝話語个礦藏裡，把真理个礦井深深掘下去。你們必須將自己並自己个見解擺在上帝个祭壇上，放下先入个意思，讓天上个靈引導你們進入一切个真理。”《傳道良言》，475、476。
“Somebody is to come in the spirit and power of Elijah: These words have been mistakenly applied by some to some individual who it was thought would appear with a prophetic message subsequent to Mrs. White’s life and work. The three paragraphs comprising this article titled ‘Let heaven Guide’ are only a small portion of a talk given by Ellen White in Battle Creek, Michigan, the morning of January 29, 1890. As this was published in the the Review and Herald of February 18, 1890, it carried the title of ‘How to meet a Controverted Point of Doctrine.’ Other excerpts drawn from this article and used largely to fill out certain pages of this volume, may be found on pages 23, 104, 111, 119, 158, 278, and 386. The article has been reproduced in its entirety in Selected Messages 1:406–416, with the portion comprising the excerpt entitled ‘Let Heaven Guide’ appearing on pages 412 and 413. When the article is read in its entirety it becomes apparent that Ellen White, in this statement made just a little more than a year after the Minneapolis Conference to a group in Battle Creek, was speaking of her own ministry. Some had grown critical of her work. Note that in the paragraph preceding that which appears in this volume on page 475, Ellen White states:
“有人要带着以利亚个灵搭力量来：迭句话，曾经有些人错误地应用勒某一个人身浪，伊拉想，迭个人会勒怀师母个生活搭工作以后出现，带来先知个信息。题作《让天引导》个迭篇文章所包括个三段文字，不过是怀爱伦于1890年1月29号朝晨勒密歇根州巴特尔克里克一次讲话个一小部分。因为迭篇讲话刊登勒1890年2月18号个《Review and Herald》浪，所以题目是《How to meet a Controverted Point of Doctrine》。从迭篇文章里另外摘录出来、并大多用来补足本卷某几页个其他段落，可以勒第23、104、111、119、158、278搭386页寻着。迭篇文章个全文，已经收录勒《Selected Messages》1:406–416，其中包括题作《Let Heaven Guide》个摘录部分，出现勒第412搭413页。若把迭篇文章通篇读完，就会看得清楚：怀爱伦勒明尼阿波利斯大会以后仅仅一年多一点，向巴特尔克里克一群人所发个迭番话，是讲着伊自家个职分。有人已经对伊个工作生出批评。请注意：勒本卷第475页所刊那一段个前一段里，怀爱伦说道：”
“‘We should come into a position where every difference will be melted away. If I think I have light, I shall do my duty in presenting it. Suppose I consulted others concerning the message the Lord would have me give to the people, the door might be closed so that the light might not reach the ones to whom God had sent it. When Jesus rode into Jerusalem, `the whole multitude of the disciples began to rejoice and praise God with a loud voice for all the mighty works that they had seen; saying, blessed be the King that cometh in the name of the Lord: peace in heaven, and glory in the highest. And some of the Pharisees from among the multitude said unto Him, master, rebuke thy disciples. And He answered and said unto them, I tell you that, if these should hold their peace, the stones would immediately cry out’ (Luke 19:37–40).
“‘阿拉应当进到个样一种地步，叫一切个分歧都消熔脱。若是我想我得着了亮光，我就应当尽我个本分，把伊陈明出来。设使我去同别人商量主所要我传给百姓个信息，门或许就会关脱，致使亮光弗能达到上帝所差遣伊去个那些人。耶稣骑驴进耶路撒冷个辰光，‘门徒个全体众人，因所看见过个一切大能个作为，就欢喜起来，大声赞美上帝，说：奉主名来个王是应当称颂个；在天上有和平；在至高之处有荣耀。众人当中有几个法利赛人对伊说：夫子，责备侬个门徒罢。伊回答对伊拉说：我告诉侬拉，若是这些人闭口弗作声，石头立时就要呼叫起来。’（Luke 19:37–40）”
“‘The Jews tried to stop the proclamation of the message that had been predicted in the word of God.’
「猶太人試圖阻止彼個信息个宣講；這信息原是上帝个話語裡預先預告過个。」
“Then she makes reference again to her own experience:
“末後伊又再提起伊自家个經歷：”
“‘Prophecy must be fulfilled. The Lord says, “Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord” (Malachi 4:5). Somebody is to come in the spirit and power of Elijah, and when he appears, men may say, “You are too earnest, you do not interpret the Scriptures in the proper way.”—Selected Messages, volume 1, 412.
「預言總歸愛應驗。主講：『看哪，我愛差遣先知以利亞到儂哚裏去，佇耶和華大而可畏个日子未到以前。』（瑪拉基書 4:5）總有人愛帶着以利亞个靈同權能來到；等伊顯現个辰光，人可能會講：『儂忒過認真，儂解經解得勿合式。』——《信息選粹》卷一，412。」
“That she was referring to her own experience is also made clear from the paragraph which follows, in which she declares:
「伊所指個亦是伊自家個經歷，從後接落來个一段裡向也看得分明；喺該段當中，伊宣告道：」
“‘I shall tell the truth as God gives it to me….’” Appendix to Testimonies to Ministers.
“‘我必照上帝所赐给我个真理讲出来……。’”《给传道人勉言》附录。
The fact that Ellen White had to address the fables of the theologians and leaders of her time period provides no evidence that she was identifying herself as the “man” that would come in the future in the spirit and power of Elijah. Where is any evidence of Ellen White’s many opponents within Adventism that attack the method of biblical application she employed? Where was she ever told “you do not interpret the Scriptures the proper way”? She clearly identifies that there would be a movement of people at the end of the world that would be empowered by the spirit and power of Elijah, and there is no legitimate way to suggest that she thought that movement of the loud cry of the third angel was happening at the time she prophesied of the future manifestation of the power of Elijah. The Laodicean Adventist theologians would have their flock believe that Sister White was “making reference” to “her own experience” as a fulfillment of the prophet Elijah that would be sent before the great and dreadful day of the Lord.
怀爱伦必须回应伊所处时代神学家搭领袖个寓言，并弗能证明伊是在认定自家就是那位将来要带着以利亚个灵搭能力而来个“人”。阿里有啥证据，表明怀爱伦在复临信徒内部个许多反对者，曾攻击伊所采用个《圣经》应用方法？伊何辰光曾被告知过：“侬解释《圣经》个方式弗正确”？ 伊清清楚楚指出，世界末了要有一场由一班人组成个运动，要得着以利亚个灵搭能力个加力；并且，绝对呒没正当个办法好讲，伊在预言将来以利亚能力显现个辰光，心里是认为第三位天使大声呼喊个运动已经在伊当时发生了。老底嘉个复临派神学家却要叫伊拉个群羊相信，怀姐妹是在“指涉”“伊自家个经历”，并且把此事当作那位要在主个大而可畏个日子未到以前所差来个先知以利亚之应验。
Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord. Malachi 4:5.
看哪，耶和华大而可畏之日未到以前，我要差遣先知以利亚到侬搭里来。玛拉基书 4:5。
One prophetic characteristic of Elijah as a symbol is that he presents a biblical methodology that opposes the fables of a priesthood that dishes out fables of customs and traditions. His work of preparing the way (this is the way, walk ye in it) is accomplished with the biblical methodology that opposes the teachings of a corrupted priesthood. And according to the three witnesses of Elijah, John the Baptist and Miller; accompanied with Sister White’s testimony of the then future appearing of Elijah, he will be a man, not a woman. When the methodology of Palmoni and Alpha and Omega is correctly understood, it is recognized not simply a set of biblical rules for interpreting the Scriptures, but as a transcript of Christ’s character, which is His glory.
以利亞作爲一種表號，伊有一項先知性个特徵，就是伊呈現出一種聖經个方法論，來反對一種祭司體系所散播个荒誕傳說；該種祭司體系所分發个，正是關乎風俗搭傳統个虛妄故事。伊預備道路个工作（「這是正路，爾等行在其間」），乃是藉着該種聖經个方法論來成就个；此方法論正是反對一種敗壞个祭司體系之教訓。並且，照以利亞、施洗約翰搭米勒此三位見證人个見證，加上懷姐妹對當時尚在將來个以利亞顯現所作个證言，伊將是一個男人，弗是一個女人。當帕勒摩尼以及阿爾法搭俄梅戛个方法論得着正確理解个辰光，人就會認出，伊弗單單是一套用來解釋聖經个聖經規則，乃是基督品格个謄本；而該品格，就是伊个榮耀。
And the glory of the Lord shall be revealed, and all flesh shall see it together: for the mouth of the Lord hath spoken it. Isaiah 40:5.
主个荣光必要显现，凡有血气个，必要一同看见；因为主个口已经讲了。以赛亚书 40:5。
Christ’s very character is represented by the methodology to be employed in understanding His Word, for He is the Word.
基督个性情，正由理解伊圣言所当采用个法门来表明；因为伊就是道。
“The law of God in the sanctuary in heaven is the great original, of which the precepts inscribed upon the tables of stone and recorded by Moses in the Pentateuch were an unerring transcript. Those who arrived at an understanding of this important point were thus led to see the sacred, unchanging character of the divine law. They saw, as never before, the force of the Saviour’s words: ‘Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law.’ Matthew 5:18. The law of God, being a revelation of His will, a transcript of His character, must forever endure, ‘as a faithful witness in heaven.’ Not one command has been annulled; not a jot or tittle has been changed. Says the psalmist: ‘Forever, O Lord, Thy word is settled in heaven.’ ‘All His commandments are sure. They stand fast for ever and ever.’ Psalm 119:89; 111:7, 8.” The Great Controversy, 434.
天頂聖所裡向帝格律法，乃是偉大个原本；刻勒石版浪、又由摩西記載勒《摩西五經》裡向諸般誡命，乃是其毫無差錯个摹本。凡是對此一重要真理得著明白个人，因此就看見神聖、永不改變个上帝律法之性質。佢拉看見救主个話語所含个力量，比以往任何辰光更加分明：「直到天地都廢去，律法裡一點一畫也決不會廢去。」馬太福音 5:18。上帝个律法，既是祂旨意个啟示，又是祂品格个摹本，就必永遠長存，「如同天浪忠信个見證。」冇一條誡命曾經被廢掉；冇一點一畫曾經有過更改。詩人講：「耶和華啊，禰个話安定勒天，直到永遠。」又講：「祂一切个命令盡都確實；佢拉永永遠遠堅立。」詩篇 119:89；111:7, 8。——《善惡之爭》，434。
Just as the ten commandments are an unchangeable transcript of Christ’s character, so too are the rules of prophetic interpretation a transcript of His character.
正像十条诫命是基督品格个永弗改变个写照一样，预言解释个规则也是伊品格个写照。
“We should know for ourselves what constitutes Christianity, what is truth, what is the faith that we have received, what are the Bible rules—the rules given us from the highest authority. There are many who believe without a reason on which to base their faith, without sufficient evidence as to the truth of the matter. If an idea is presented that harmonizes with their own preconceived opinions, they are all ready to accept it. They do not reason from cause to effect, their faith has no genuine foundation, and in the time of trial they will find that they have built upon the sand.
“阿拉应当自家晓得，啥物构成基督教，啥物是真理，啥物是阿拉所领受个信仰，啥物是圣经个规矩——就是从至高权柄赐拨阿拉个规矩。许多人相信，却并无可作伊拉信仰根据个缘由，也无关于此事真相个充分凭据。若有一种意见提出来，适合伊拉自家预先抱定个看法，伊拉就尽都情愿接受。伊拉弗从因推到果来讲理，伊拉个信仰并无真实个根基；及到试炼个辰光，伊拉就会看见，伊拉所造个乃是立勒沙土浪。”
“He who rests satisfied with his own present imperfect knowledge of the Scriptures, thinking this sufficient for his salvation, is resting in a fatal deception. There are many who are not thoroughly furnished with Scriptural arguments, that they may be able to discern error, and condemn all the tradition and superstition that has been palmed off as truth. Satan has introduced his own ideas into the worship of God, that he might corrupt the simplicity of the gospel of Christ. A large number who claim to believe the present truth, know not what constitutes the faith that was once delivered to the saints—Christ in you the hope of glory. They think they are defending the old landmarks, but they are lukewarm and indifferent. They know not what it is to weave into their experience and to possess the real virtue of love and faith. They are not close Bible students, but are lazy and inattentive. When differences of opinion arise upon the passages of Scripture, these who have not studied to a purpose and are not decided as to what they believe, fall away from the truth. We ought to impress upon all the necessity of inquiring diligently into divine truth, that they may know that they do know what is truth. Some claim much knowledge, and feel satisfied with their condition, when they have no more zeal for the work, no more ardent love for God, and for souls for whom Christ died, than if they had never known God. They do not read the Bible [in order] to appropriate the marrow and fatness to their own souls. They do not feel that it is the voice of God speaking to them. But, if we would understand the way of salvation, if we would see the beams of the Sun of righteousness, we must study the Scriptures for a purpose, for the promises and prophecies of the Bible shed clear beams of glory upon the divine plan of redemption, which grand truths are not clearly comprehended.” The 1888 Materials, 403.
“凡安歇勒自家眼前对《圣经》弗完全个认识里向，自以为此已够着伊个得救个人，实在是安歇勒一种致命个迷惑里向。许多人对于《圣经》个论证并弗曾充分装备，故此弗能辨明谬误，也弗能定罪一切冒充真理个遗传搭迷信。撒但已经将伊自家个意思掺进上帝个敬拜里向，为着要败坏基督福音个纯一。大批自称相信现代真理个人，并弗晓得一度交付圣徒个信仰到底是啥个——就是‘基督勒侬里向，荣耀个盼望’。伊拉想自家是在卫护古早个界标，然而伊拉却是温吞搭冷淡。伊拉弗晓得啥个叫做将仁爱搭信心个真实德性织进自家个经验里，也弗晓得实际拥有此种德性。伊拉并弗是亲近《圣经》个勤学者，反倒懒惰搭弗经心。若是对于《圣经》经文生出意见个差异，这些弗曾有目的去查考、对于自家所信个也弗坚定个人，就会从真理上坠落。阿拉应当向众人深深印上殷勤查问神圣真理个必要，叫伊拉晓得伊拉实在晓得啥个是真理。有些人自称知识广大，对自家个景况也自觉满足；其实伊拉对于圣工并无更多个热心，对于上帝并对于基督为之受死个灵魂，也并无更加炽热个爱，跟从来弗曾认识上帝个人并无两样。伊拉读《圣经》，并弗是为着将其中个骨髓搭肥甘归为己有，滋养自家个灵魂。伊拉也弗觉得此是上帝向伊拉讲话个声音。但是，若阿拉要明白得救个道路，若阿拉要看见公义个日头所发出个光线，阿拉就必须为着一定个目的来查考《圣经》；因为《圣经》里个应许搭预言，将荣耀个清楚光辉照耀勒神圣个救赎计划之上，而这些伟大个真理，本来并弗曾被清楚领会。”《1888年资料》，403。
To genuinely be a Christian means to be like Christ. The passage identifies that we “should know for ourselves what constitutes Christianity.” It says we “should know” “what is truth.” We “should know” “what is the faith that we have received.” We should know “what are the Bible rules—the rules given us from the highest authority.” To be Christlike requires knowing what the Bible rules are that were given us from the highest authority. Without those rules we cannot be Christlike, for the rules given by the highest authority are a transcript of His character.
真正做一個基督徒，意思就是像基督一樣。這段話指出，我儕「應當親自曉得何者構成基督教」。它講，我儕「應當曉得」「何者是真理」。我儕「應當曉得」「我儕所領受个信仰是何者」。我儕應當曉得「聖經个規則是何者——就是從至高權威賜給我儕个規則」。要像基督，就要求曉得從至高權威賜給我儕个聖經規則到底是何者。若無該些規則，我儕就弗能像基督；因為由至高權威所賜个規則，乃是伊品格个抄本。
Another characteristic of Elijah is the work of preparing the way for the messenger of the covenant. Elijah represents the work that is accomplished during a history when a former chosen people are being passed by and a new chosen people are simultaneously being chosen. The history represents a purification process that produces a people who are represented as a pure offering, in contrast with the former impure chosen people.
以利亞另一項特徵，是爲立約个使者預備道路个工作。以利亞所表徵个，乃是在一段歷史期間所成就个工作；當辰，先前蒙揀選个子民正在被越過，同時又有一班新个蒙揀選子民正在被揀選。箇段歷史表明一個潔淨个過程，產生一班子民，彼等被表明爲純淨个供物，與先前污穢个蒙揀選子民成對比。
Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. 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 3:1–4.
看哪，我要差遣我的使者，在我前头预备道路；尔等所寻求个主，必忽然来到伊个殿中，就是尔等所喜悦个立约使者。看哪，伊必要来；这是万军之耶和华讲个。 只是伊来个日子，有啥人当得起？伊显现个辰光，有啥人立得牢？因为伊像炼净银子个火，也像漂布人个碱。伊必坐下，像炼净银子、洁净银子个人；伊要洁净利未个子孙，熬炼伊拉像金银一样，叫伊拉凭公义献供物拨耶和华。 其辰光，犹大同耶路撒冷所献个供物，必蒙耶和华悦纳，像古时之日，像上古之年一样。玛拉基书 3:1–4。
John the Baptist prepared the way for Christ to suddenly come and cleanse His temple. The cleansing of the temple at the beginning and ending of Christ’s ministry was a fulfillment of Malachi chapter three. John was the messenger that prepared the way for the messenger of the covenant to purify the sons of Levi.
施洗约翰为基督忽然来到并洁净伊个殿预备了道路。基督职事起头搭末了所行个洁净圣殿，乃是《玛拉基书》第三章个应验。约翰就是那为立约个使者预备道路个使者，俾伊来洁净利未之子。
“In the cleansing of the temple, Jesus was announcing His mission as the Messiah, and entering upon His work. That temple, erected for the abode of the divine Presence, was designed to be an object lesson for Israel and for the world. From eternal ages it was God’s purpose that every created being, from the bright and holy seraph to man, should be a temple for the indwelling of the Creator. Because of sin, humanity ceased to be a temple for God. Darkened and defiled by evil, the heart of man no longer revealed the glory of the Divine One. But by the incarnation of the Son of God, the purpose of Heaven is fulfilled. God dwells in humanity, and through saving grace the heart of man becomes again His temple. God designed that the temple at Jerusalem should be a continual witness to the high destiny open to every soul. But the Jews had not understood the significance of the building they regarded with so much pride. They did not yield themselves as holy temples for the Divine Spirit. The courts of the temple at Jerusalem, filled with the tumult of unholy traffic, represented all too truly the temple of the heart, defiled by the presence of sensual passion and unholy thoughts. In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. ‘The Lord, whom ye seek, shall suddenly come to His temple, even the Messenger of the covenant, whom ye delight in: behold, He shall come, saith the Lord of hosts. 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.’ Malachi 3:1–3.” The Desire of Ages, 161.
「耶穌潔淨聖殿个辰光，伊是在宣告伊作為彌賽亞个使命，並且開始伊个工作。該座為着神聖同在个居所所建造个聖殿，本是設計來作以色列並世界个一個實物教訓。自永遠个世代以來，上帝个旨意就是叫每一個受造个活物，從光明聖潔个撒拉弗到人，都成為創造主內住个殿。因為罪，人類就勿再是上帝个殿。人个心被邪惡弄昏暗、弄污穢，就勿再顯明神聖者个榮耀。但藉着上帝个兒子成了肉身，天庭个旨意就得着成全。上帝住在人類裏，並且藉着拯救个恩典，人个心重新成為伊个殿。上帝原是定意叫耶路撒冷个聖殿成為向每一個人个靈魂所敞開之崇高命運个不斷見證。但是猶太人並勿明白伊拉所極其誇耀个該座建築个意義。伊拉並無將自身獻上，成為神聖之靈个聖殿。耶路撒冷聖殿个院子裏，充滿了不聖潔交易个喧鬧，這實在太真切地表明了人心个殿，因肉體情慾同不聖潔思想个存在而被污穢。耶穌潔淨聖殿，趕出世上買賣个人个辰光，就是在宣告伊个使命，乃是要潔淨人心脫離罪个污穢——脫離敗壞靈魂个屬地慾望、自私个私慾、並邪惡个習慣。『主，就是儂拉所尋求个，必忽然進入伊个殿；立約个使者，就是儂拉所喜悅个，看哪，伊必要來，這是萬軍之耶和華講个。只是伊來个日子，啥人當得起？伊顯現个辰光，啥人立得住？因為伊像煉淨之人个火，又像漂布之人个鹼。伊必坐下，如煉淨銀子、潔淨銀子个；伊也必潔淨利未子孫，熬煉伊拉像金銀一樣。』瑪拉基書 3:1–3。」《歷代願望》，161。
John the Baptist was the messenger that prepared the way for Christ to suddenly come and cleanse His temple, and William Miller accomplished the same work of preparation for Christ to suddenly come to the Most Holy Place on October 22, 1844.
施洗約翰就是替基督豫備道路个使者，叫佢忽然來到並潔淨伊个殿；威廉・米勒也完成了同樣个豫備工作，替基督於1844年10月22日忽然來到至聖所鋪平道路。
“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.
「基督作為𠮶我拉大祭司，來到至聖所，為著潔淨聖所，正如《但以理書》8:14所顯明个；人子來到亙古常在者面前，正如《但以理書》7:13所陳明个；並主來到伊个殿，正如瑪拉基所預言个——這些攏是同一件事个描述；此事也就是基督在《馬太福音》25章十個童女个比喻裡所講，新郎來赴婚筵所表明个。」《善惡之爭》，426。
John and Miller typified the cleansing represented by Malachi that is now being accomplished in our current history.
約翰搭米勒預表了瑪拉基所表明個潔淨；而今朝，箇樁事體正行勒我儕當前個歷史當中成就。
“The prophet says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils’ (Revelation 18:1, 2). This is the same message that was given by the second angel. Babylon is fallen, ‘because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). What is that wine?—Her false doctrines. She has given to the world a false sabbath instead of the Sabbath of the fourth commandment, and has repeated the falsehood that Satan first told Eve in Eden—the natural immortality of the soul. Many kindred errors she has spread far and wide, ‘teaching for doctrines the commandments of men’ (Matthew 15:9).
「先知講：『我看見另有一位天使，對天浪下來，有大權柄；地就因伊个榮光發亮。伊大聲用強有力个聲音喊講：大巴比倫傾倒了！傾倒了！成了鬼魔个住處。』」（啟示錄 18:1, 2）這就是第二位天使所傳个同一信息。巴比倫傾倒了，『因為伊叫萬國喝伊淫亂大怒之酒。』（啟示錄 14:8）該個酒是啥个？——就是伊个假道理。伊用一個假安息日代替第四條誡命个安息日，又重複撒但起先在伊甸園裡向夏娃所講个謊言——靈魂天然不死。許多同類个謬誤，伊也廣廣傳開，『將人个吩咐當作道理教導人。』（馬太福音 15:9）」
“When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.
「耶穌開頭伊公開个職事辰光，曾潔淨聖殿，除脫其褻瀆神聖个污穢。到伊職事臨了个末後行動當中，又有第二次潔淨聖殿。照樣，佇對世界發出警告个末後工作裡，對眾教會也發出兩個分明个呼召。第二位天使个信息是：『巴比倫傾倒了，傾倒了；箇個大城傾倒了，因為伊叫萬國喝伊淫亂大怒个酒。』（啟示錄 14:8）佇第三位天使信息个大聲呼喊當中，又聽見有聲音對天上講：『我个百姓啊，儂等要對伊裡向出來，免得有分於伊个罪，也免得受伊个災殃；因為伊个罪惡滔天，上帝已經想起伊个不義。』（啟示錄 18:4, 5）」《信息選粹》卷二，118。
The two temple cleansings of Christ’s ministry, and the two temple cleansings of the Millerite history, were fulfillments of Malachi chapter three and point forward to the two temple cleansings that began on September 11, 2001 when the great buildings of New York City were thrown down by a touch of God, and the mighty angel of Revelation eighteen descended to lighten the earth with his glory. Among other things this disproves the dish of fables offered by Adventism’s Laodicean theologians who claim Ellen White was the Elijah prophet that would come before the great and dreadful day of the Lord. The temple cleansing that takes place when the angel of Revelation eighteen descends began eighty-six years after Ellen White was laid to rest.
基督传道辰光里个两趟圣殿洁净，搭弥勒派历史里个两趟圣殿洁净，侪是《玛拉基书》第三章个应验，也预指两趟圣殿洁净；此两趟洁净开始于2001年9月11日，其辰纽约城个大楼被上帝一触推倒，《启示录》第十八章个大力个天使降下，用伊个荣耀照亮全地。此事也从别样方面驳倒了复临派老底嘉神学家所摆出来个一盘虚谈；伊拉声称，爱伦·怀特就是那位在主个大而可畏之日未到以前要来个以利亚先知。《启示录》第十八章个天使降下之辰所发生个圣殿洁净，乃是爱伦·怀特安息以后八十六年才开始个。
John the Baptist and his disciples, Miller and the Millerites and Future for America represent the messengers that prepare the way for the messenger of the covenant to suddenly come to His temple and cleanse it from its sacrilegious profanation.
施洗約翰搭伊个門徒、米勒搭米勒派，以及 Future for America，代表許預備道路个使者，為咒約个使者忽然來到伊个殿中，潔淨其褻瀆聖所个污穢。
Elijah as a symbol represents a man. He represents a man called from the common walk of life and not a priestly theologian. His ministry presents the correct biblical methodology, which are the rules given by the highest authority. His ministry is in confrontation with the current Laodicean priesthood’s methodology of fables, customs and traditions. He prepares the way for a cleansing process that raises up a new chosen people from the remains of a chosen people that are passed by. The cleansing process is set within the context of happening suddenly.
以利亞作爲一個表號，所代表个是一個人。伊所表徵个，是一個從尋常生活行路當中蒙召出來个人，並非一個祭司式个神學家。伊个職事呈現出合乎聖經个正確方法論，這就是由至高權柄所賜下个準則。伊个職事，是對當前老底嘉祭司體系那種以寓言、風俗並傳統爲方法論个正面對峙。伊爲一個潔淨个過程豫備道路；這個過程，要從一班被撇下个蒙揀選之民个餘剩當中，興起一班新个蒙揀選之民。這個潔淨个過程，是安置在忽然發生个處境之中。
Elijah also represents a ministry and a work that God specifically establishes and identifies as the exclusive ministry of God.
以利亞也表徵一項職事搭一項工作；迭是 神特為設立、並明白指認為專屬於 神个職事。
We will demonstrate this in the history of the Millerites in the next article.
下一篇文章里，𡍲会在米勒派个历史当中证明此点。
And it came to pass at the time of the offering of the evening sacrifice, that Elijah the prophet came near, and said, Lord God of Abraham, Isaac, and of Israel, let it be known this day that thou art God in Israel, and that I am thy servant, and that I have done all these things at thy word. 1 Kings 18:36.
到咾獻夜祭个辰光，先知以利亞行近前來，講：亞伯拉罕、以撒、以色列个上主上帝啊，願今朝畀人曉得，儂係以色列中个上帝，我係儂个僕人，也曉得我做遮一切个事，攏係照儂个話。列王紀上 18:36。