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.
到夜祭献祭个辰光，以利亚先知近前来，讲：“亚伯拉罕、以撒并以色列个耶和华上帝啊，求侬今朝叫人晓得，侬乃是以色列中个上帝，我是侬个仆人，并且我行这一切事，侪是遵照了侬个话。”列王纪上 18:36。
We have been identifying the characteristics of Elijah as a symbol. One of those characteristics is that the ministry and message of Elijah, John the Baptist and William Miller were instruments of judgment. Their message was used by the Lord to test their respective histories. Jesus said that if He had not come, then the quibbling Jews would have had no sin.
阿拉一直㧻出以利亞作爲一種表號个特徵。其中特徵之一，就係以利亞、施洗約翰並威廉・米勒个職分搭信息，儕係審判个工具。主用佢拉个信息來試驗佢拉各自个歷史。耶穌講過，若弗係伊來到，箇些好爭辯个猶太人就無罪了。
If I had not come and spoken unto them, they had not had sin: but now they have no cloak for their sin. John 15:22.
我若弗曾来向伊拉讲过话，伊拉就呒没罪；如今伊拉对自家个罪，再呒没遮掩。约翰福音 15:22。
Ezekiel identifies the same principle for the quibbling Jews of his history.
以西結也為伊歷史當中該班強辯个猶太人指出同樣个原則。
For they are impudent children and stiffhearted. I do send thee unto them; and thou shalt say unto them, Thus saith the Lord God. And they, whether they will hear, or whether they will forbear, (for they are a rebellious house,) yet shall know that there hath been a prophet among them. Ezekiel 2:4, 5.
因为伊拉是面皮硬、心肠刚梆梆个儿女。我差遣侬到伊拉迭埭去；侬要对伊拉讲：主耶和华如此说。至于伊拉，或听，或勿听，（因为伊拉是悖逆个人家，）总要晓得，在伊拉中间曾经有过一位先知。以西结书 2:4, 5.
The symbolism of Elijah includes his role as an instrument of judgment.
以利亞个表號，包含伊做審判器皿个職分。
“Those who are engaged in proclaiming the third angel’s message are searching the Scriptures upon the same plan that Father Miller adopted. In the little book entitled Views of the Prophecies and Prophetic Chronology, Father Miller gives the following simple but intelligent and important rules for Bible study and interpretation:
「凡從事傳揚第三位天使信息个儕，攏照仔米勒父所採用个同一個法度查考聖經。勒彼本名叫《預言與先知年代學觀點》个小冊子裡，米勒父提出下開幾條簡明、明智而且要緊个聖經研究同解釋規則：
“‘1. Every word must have its proper bearing on the subject presented in the Bible; 2. All Scripture is necessary, and may be understood by diligent application and study; 3. Nothing revealed in Scripture can or will be hid from those who ask in faith, not wavering; 4. To understand doctrine, bring all the scriptures together on the subject you wish to know, then let every word have its proper influence; and if you can form your theory without a contradiction, you cannot be in error; 5. Scripture must be its own expositor, since it is a rule of itself. If I depend on a teacher to expound to me, and he should guess at its meaning, or desire to have it so on account of his sectarian creed, or to be thought wise, then his guessing, desire, creed, or wisdom is my rule, and not the Bible.’
“‘1. 凡每一句话，侪必当对《圣经》里所提出个题目有其恰当个归属；2. 全部《圣经》侪是必要个，并且靠殷勤个运用搭研究，是可以明白个；3. 《圣经》里所启示个，无一件对拨信心求问、并不疑惑个人会掩藏，亦决弗会掩藏；4. 若要明白教义，就爱把关于侬所要晓得个题目个经文全部汇拢来，然后叫每一句话发生其恰当个影响；若侬能够形成侬个理论而无矛盾，侬就弗会有错误；5. 《圣经》必须用其自身来解释，因为伊本身就是规范。若我倚靠一个教师来对我解释，而伊若是臆猜其意思，抑或因伊宗派个信条而巴望经文是如此，抑或为着叫人当伊有智慧，那么伊个臆猜、欲望、信条，或智慧，就成了我个规范，而弗是《圣经》。’”
“The above is a portion of these rules; and in our study of the Bible we shall all do well to heed the principles set forth.
「以上係咾則些規則个一部分；阿拉研究《聖經》个辰光，眾人總該仔細留心，遵守所陳明个原則。」
“Genuine faith is founded on the Scriptures; but Satan uses so many devices to wrest the Scriptures and bring in error, that great care is needed if one would know what they really do teach. It is one of the great delusions of this time to dwell much upon feeling, and to claim honesty while ignoring the plain utterances of the word of God because that word does not coincide with feeling. Many have no foundation for their faith but emotion. Their religion consists in excitement; when that ceases, their faith is gone. Feeling may be chaff, but the word of God is the wheat. And ‘what,’ says the prophet, ‘is the chaff to the wheat?’
“真正个信心，是建立勒圣经浪向；不过撒但用仔许多花样，去曲解圣经，带进谬误，所以人若要晓得圣经实在教导个是啥，就必要分外谨慎。现今这个时代个一大迷惑，就是过分看重感觉；并且因为上帝圣言弗同感觉相合，就忽略上帝圣言里向明明白白个宣告，却还自称诚实。许多人个信心并无根基，只有情绪。伊拉个宗教不过是一种激动；一旦激动停脱，伊拉个信心也就消失脱。感觉可能是糠秕；不过上帝个话语乃是麦子。先知说：‘糠秕与麦子有啥相干呢？’”
“None will be condemned for not heeding light and knowledge that they never had, and they could not obtain. But many refuse to obey the truth that is presented to them by Christ’s ambassadors, because they wish to conform to the world’s standard; and the truth that has reached their understanding, the light that has shone in the soul, will condemn them in the Judgment. In these last days we have the accumulated light that has been shining through all the ages, and we shall be held correspondingly responsible. The path of holiness is not on a level with the world; it is a way cast up. If we walk in this way, if we run in the way of the Lord’s commandments, we shall find that the ‘path of the just is as the shining light, that shineth more and more unto the perfect day.’” Review and Herald, November 25, 1884.
「若是人向来弗曾有、也弗能得着个亮光同知识，伊总弗会为了弗听从此等亮光同知识而被定罪。若是有许多人拒绝顺服基督使者摆勒伊拉个真理，乃是因为伊拉想要合乎世界个标准；而已经达到伊拉悟性个真理、已经照进心灵个亮光，到审判个时候，就要定伊拉个罪。到此末后个日子，阿拉所有历世历代所积聚下来、一直照耀个亮光；照此，阿拉所当负个责任也越发重大。圣洁个道路并弗同世界平齐；伊是一条被高举起来个道路。若是阿拉行勒此道中间，若是阿拉奔走于主诫命个道路之中，阿拉就要寻着：『义人个路径，好像发光个亮光，越照越明，直到日午。』」《Review and Herald》，1884年11月25日。
We are not “condemned for not heeding light and knowledge that” we “never had, and” we “could not obtain.” The important aspect of this statement is the expression “could not obtain.” Elijah, John and Miller represent light for their respective generations that could be attained. The presence of their message removed the cloak of what is legally called in the United States “plausible deniability.” The Elijah message in any generation where it is manifested removes any “plausible deniability,” thus holding the entire generation accountable for the light that is then presented.
𠲎伲弗是“因爲弗留心着𠲎伲‘从来呒没得着过、也’𠲎伲‘弗能够得着个’亮光搭知识”而被定罪。此句话个要紧之处，乃勒“弗能够得着”个说法。以利亚、约翰搭米勒，分别代表伊拉各自世代里人所能够得着个亮光。伊拉信息个出现，撤去了美国法律上所谓个“合理否认”之外衣。以利亚个信息，无论勒啥个世代里显明出来，侪会除掉任何“合理否认”，因此叫整个世代对当时所呈现个亮光负起责任。
“My brother said at one time that he would not hear anything concerning the doctrine we hold, for fear he should be convinced. He would not come to the meetings, or listen to the discourses; but he afterward declared that he saw he was as guilty as if he had heard them. God had given him an opportunity to know the truth, and He would hold him responsible for this opportunity. There are many among us who are prejudiced against the doctrines that are now being discussed. They will not come to hear, they will not calmly investigate, but they put forth their objections in the dark. They are perfectly satisfied with their position. ‘Thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked: I counsel thee 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. As many as I love, I rebuke and chasten: be zealous therefore, and repent’ (Revelation 3:17–19).
“阿拉一位兄弟先前曾讲过，伊勿肯听任何有关阿拉所持守之道理个话，生怕自家会被说服。伊勿肯来聚会，也勿肯听讲道；不过后来伊承认，伊看见自家个罪责，跟听过彼些道理个人一样。上帝曾赐伊一个机会，叫伊得以晓得真理，伊也要为此机会向上帝负责。阿拉中间有许多人，对现今所讨论个诸般道理怀着成见。伊拉勿肯来听，勿肯平心静气去考察，倒转在暗中提出伊拉个反对。伊拉对自家个地位十分满意。‘侬讲，我是富足，已经发了财，一样都勿缺；却勿晓得侬是困苦、可怜、贫穷、瞎眼、赤身个：我劝侬向我买火里试炼过个金子，叫侬可以富足；又买白衣穿上，叫侬赤身个羞耻勿显露出来；又用眼药擦侬个眼睛，叫侬得以看见。凡我所爱个，我就责备管教伊；所以侬要发热心，也要悔改’（Revelation 3:17–19）。”
“This scripture applies to those who live under the sound of the message, but who will not come to hear it. How do you know but that the Lord is giving fresh evidences of His truth, placing it in a new setting, that the way of the Lord may be prepared? What plans have you been laying that new light may be infused through the ranks of God’s people? What evidence have you that God has not sent light to His children? All self-sufficiency, egotism, and pride of opinion must be put away. We must come to the feet of Jesus, and learn of Him who is meek and lowly of heart. Jesus did not teach His disciples as the rabbis taught theirs. Many of the Jews came and listened as Christ revealed the mysteries of salvation, but they came not to learn; they came to criticize, to catch Him in some inconsistency, that they might have something with which to prejudice the people. They were content with their knowledge, but the children of God must know the voice of the True Shepherd. Is not this a time when it would be highly proper to fast and pray before God? We are in danger of variance, in danger of taking sides on a controverted point; and should we not seek God in earnestness, with humiliation of soul, that we may know what is truth?” Selected Messages, book 1, 413.
“該段經文係對該等活勒信息聲音底下、卻弗肯來聽伊个人講个。儂哪能曉得主弗係正賜下伊真理个新憑據，將其安置勒一个新个境界裡，為要預備主个道路？儂曾安排啥个計畫，叫新光好注入上帝子民个行列當中？儂有啥个憑據，證明上帝弗曾差遣光賜與伊个兒女？一切自恃、自大並意見上个驕矜，總要除去。我儕必須來到耶穌腳前，向伊學習；因伊心裡柔和謙卑。耶穌教導伊个門徒，弗像拉比教導伊儕个門徒个樣式。許多猶太人來聽基督揭明救恩个奧祕；然而伊儕來，弗係為着學習；伊儕來，係為着吹毛求疵，為要捉着伊有啥个前後弗合之處，好叫伊儕拿來使百姓生出偏見。伊儕滿足於自家已有个知識；然而上帝个兒女必須認得真牧者个聲音。此時此刻，豈弗正係當勒上帝面前禁食祈禱个辰光麼？我儕有陷入紛爭个危險，有勒争論之點上各立一邊个危險；我儕豈弗應當以懇切个心、以靈魂自卑來尋求上帝，好叫我儕得曉得何者係真理麼？”《信息選粹》卷一，413。
Those that represent the Elijah message are instruments of judgment in a process of purification that prepares the way for the messenger of the covenant to cleanse the temple. In accomplishing the work of cleansing the temple the light of present truth is revealed. If it were not to be revealed, those Christ was and is seeking to cleanse would retain their Laodicean cloak of self-deception. Elijah symbolizes a ministry that presents the truth as an instrument of judgment. That is why we are informed that those who rejected the message of John the Baptist could not be benefitted by the teaching of Jesus.
凡代表以利亞信息个人，乃系审判个器具，行于一场洁净个过程里，替盟约个使者来洁净圣殿预备道路。及其成就洁净圣殿个工作辰光，现代真理个亮光便显明出来。若是弗曾显明出来，基督昔日同今朝所寻求要洁净个那些人，就还会保留伊拉老底嘉式自家欺哄个外袍。以利亞象征一种职事，拿真理当作审判个器具来陈明。故此，我拉得着通知：凡拒绝施洗约翰信息个人，便弗能从耶稣个教训里得着益处。
“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.” Early Writings, 258.
「我蒙指示轉回去看基督頭一擺降臨个宣告。約翰奉差遣，帶牢以利亞个靈同能力，來替耶穌豫備道路。凡拒絕約翰見證个人，也弗曾從耶穌个教訓得着益處。」《早期著作》，258。
In the prophetic histories that typify the cleansing of God’s people a present truth message is unsealed that holds the generation accountable for either choosing darkness or light.
勒些豫言个历史，预表上帝子民个洁净；其中有一则现代真理个信息已曾开封，叫此代人负责任，要末拣黑暗，要末拣光明。
But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased…. 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 12:4, 9, 10.
但儂，阿但以理啊，愛將此些言語封閉起來，將此書封牢，一直到末期个辰光：必有許多人來往奔走，知識也必增多……伊講：「但以理啊，儂只管去罷；因為此些言語已經封閉封牢，直到末期个辰光。許多人必得潔淨，成為雪白，並且受熬煉；總有惡人仍舊行惡：一切惡人都勿會明白；惟有智慧个人必會明白。」但以理書 12:4, 9, 10.
Those who represent the Elijah message for their respective generations are identified by Christ as His ambassadors in order to use them as instruments of judgment. This is what Elijah was identifying when he said, “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.”
凡係代表伊利亞信息、向各自世代發言个人，基督認定伊拉是伊个使者，為着用伊拉做審判个器皿。此就是伊利亞所指出个意思，當伊講：「願今朝叫人曉得，儂是以色列个上帝，我是儂个僕人，並且我行此一切事，攏是奉儂个命。」
This truth is also set forth by Jesus concerning John the Baptist.
此项真理，亦是耶稣论及施洗约翰辰光所陈明个。
And as they departed, Jesus began to say unto the multitudes concerning John, What went ye out into the wilderness to see? A reed shaken with the wind? But what went ye out for to see? A man clothed in soft raiment? behold, they that wear soft clothing are in kings’ houses. But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet. For this is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee. Matthew 11:7–10.
佢拉去脱个辰光，耶稣就对众人讲到约翰说：「恁出去到旷野里，是要看啥个？是一根给风摇动个芦苇么？恁出去，究竟是要看啥个？是一个穿细软衣裳个人么？看哪，穿细软衣裳个人，是住勒王宫里个。恁出去，究竟是要看啥个？是一个先知么？是个，我告诉恁，佢比先知还大。因为经上所记个，就是指着这个人说：『看哪，我要差遣我个使者行勒侬面前，佢要勒侬前头预备侬个道路。』」马太福音 11:7–10。
John was more than a prophet, he was an instrument of judgment, and his ministry was identified to his generation, for they had went out into the wilderness to see him, just as surely as all Israel came to Carmel at Ahab’s command. William Miller understood the increase of knowledge that was unsealed in 1798. He represented those that ran to and fro in God’s Word as the knowledge increased. His message was based upon prophetic time and in 1840 his message and ministry were placed into his generation in such a fashion that all the Protestant world watched to see if his methodology worked. When it was confirmed, his message was carried around the world.
約翰弗但是一位先知，伊也是審判个器皿；伊个職事向伊个世代已經顯明，因為眾人曾走到曠野裡去看伊，正如全以色列遵亞哈个命令來到迦密山一樣確實。威廉・米勒明白一七九八年所開啟个知識增長。伊表明那些隨著知識增長、在上帝个話語裡奔走來往个人。伊个信息建立在先知性時間之上；到了一八四〇年，伊个信息同職事被擺進伊个世代當中，方式是如此，以致全新教世界都注目觀看伊个方法是否有效。當此事得著證實之後，伊个信息就被傳遍世界。
“In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. two years before, Josiah Litch, one of the leading ministers preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown . . . on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’
“到1840年，又有一个显著个预言应验，引起了广泛个关注。两年之前，宣讲基督二次降临个主要传道人之一约西亚·利奇（Josiah Litch），发表了一篇对《启示录》第9章个阐释，预言奥斯曼帝国个倾覆。照伊个推算，这个势力将要……喺1840年8月11号被推翻；到辰光，君士坦丁堡个奥斯曼政权可望被打破。‘而且，我相信，事实将要证明正是如此。’”
“At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.
“到咯所指定个辰光，土耳其借着伊个使臣，接受咯欧洲列强个保护，故此将自身置于基督教列国个管辖之下。此一事件恰恰应验咯该预言。及至此事传开，许多人就确信米勒同伊个同工所采用个预言解释原则乃是正确个，于是复临运动得着咯奇妙个推动。学识之士并有地位个人，也同米勒联合，无论宣讲抑或刊布伊个见解，皆一同参与；从1840年到1844年，此项工作迅速扩展。”《善恶之争》，334，335。
From “1840 to 1844” represents the history of the “seven thunders” of Revelation chapter ten. In that history a purification process that was represented in Malachi chapter three, and the two temple cleansings of Christ was initiated. The process of purification was a progressive testing process, based upon Miller’s understanding of the day for a year principle. Those who represent the Elijah message prepare the way for the messenger of the covenant to come suddenly to His temple, and they are the symbol of an instrument of judgment that is employed by the messenger of the covenant to sweep out those who choose darkness rather than light.
自「1840到1844」乃係《啟示錄》第十章「七雷」个歷史。喺該段歷史當中，一個潔淨个過程開始發動；此過程係《瑪拉基書》第三章所表明者，亦即基督兩次潔淨聖殿所預表者。此潔淨个過程，乃係一個漸進个試驗過程，係建立喺米勒對「一日頂一年」原則个理解之上。凡代表以利亞信息个人，乃係為立約个使者忽然來到伊个殿豫備道路；伊拉也係一種審判器具个象徵，為立約个使者所使用，用以掃除揀黑暗而弗揀光明个人。
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 thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire. Matthew 3:11, 12.
我实在是用水替侬哋施洗，叫侬哋悔改；不过，后头来个伊比我更有权能，我连替伊挑鞋侪勿配；伊要用圣灵搭火替侬哋施洗。伊个簸箕拿勒手里，必要彻底扬净伊个场，把伊个麦子收进仓里；至于糠秕，伊要用勿熄灭个火烧尽。马太福音 3:11, 12.
In Christ’s day represented in John 6:66 he lost more disciples than any other time. In The Desire of Ages where this passage of John is addressed the methodology of prophetic application was the very reason the disciples left. They could not understand that the literal represented the spiritual, and according to the apostle Paul the literal comes before the spiritual.
喺《約翰福音》6:66 所表明个基督个日子裡，伊所失去个門徒比任何別個時候還要多。喺《歷代願望》裡，講着《約翰福音》此段个所在，先知性應用个方法本身，正是門徒離開个根由。伊拉弗能明白，有形有體个乃是表明屬靈个；照使徒保羅所講，有形有體个先於屬靈个。
And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit. Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. 1 Corinthians 15:45, 46.
故經上記着講：「頭一個人亞當成了有生命个魂；末後个亞當成了叫人活个靈。」只是，先有个並弗是屬靈个，乃是屬天然个；然後纔有屬靈个。哥林多前書 15:45, 46。
Unwilling and therefore unable the Jews refused to understand Christ when he identified that He was the bread of heaven that needed to be eaten. Customs and traditions overruled the methodology that was exercised by Christ himself. Concerning this history Sister White recorded:
犹太人既弗肯，也因此弗能，去理解基督；当伊表明自家就是该当吃落肚去个天上之粮辰光，伊拉拒绝了伊。风俗同传统压过了连基督自家所实行个方法。论到这段历史，怀爱伦姊妹记载道：
“By the public rebuke of their unbelief these disciples were still further alienated from Jesus. They were greatly displeased, and wishing to wound the Saviour and gratify the malice of the Pharisees, they turned their backs upon Him, and left Him with disdain. They had made their choice, had taken the form without the spirit, the husk without the kernel. Their decision was never afterward reversed; for they walked no more with Jesus.
「藉着公然责备伊拉个勿信，这班门徒同耶稣越发疏远了。伊拉大大勿快活，巴望伤着救主，也好满足法利赛人个恶意，故此背转身去离开伊，满怀轻蔑。伊拉已经作了拣选，取了外形，失落了灵；取了壳，失落了仁。伊拉个决定后来再也勿曾翻转；因为伊拉勿再同耶稣同行了。 」
“‘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.
“‘伊个簸箕捏勒伊手里，伊要彻底扬净伊个场，把伊个麦子收进仓里去。’《马太福音》3:12。此乃洁净筛分个辰光之一。借着真理个言语，糠秕正从麦子里向分开。因为伊拉太虚荣、太自义，不肯领受责备；又太贪恋世界，不肯接受卑微个生活，所以许多人离开了耶稣。今朝还有许多人照样做。现今众人个灵魂，也像当年迦百农会堂里个门徒一样，受着试验。真理一旦直达心里，伊拉就看见自家个生活勿合乎上帝个旨意。伊拉看见自家需要有一番彻底个改变；但是伊拉勿肯担当舍己个工夫。所以当伊拉个罪被显露出来个辰光，伊拉就发怒。伊拉带着冒犯个心离开，正如那些门徒离开耶稣一样，嘴里埋怨说：‘这话难讲，啥人能听得进？’”《历代愿望》，392页。
It is Malachi’s messenger of the covenant that purges the sons of Levi with fire. He thoroughly purges his floor, separating the wheat from the chaff. He does this work with a fan. The fan is what accomplishes the separation, and the fan is the message of present truth for each respective history where He purifies the sons of Levi. The fan is the Elijah message and messengers, who represent an instrument of judgment.
伊係瑪拉基所讲个立约使者，用火洁净利未个子孙。伊彻底清理伊个场院，将麦子搭糠秕分开。伊用簸箕来做这项工作。簸箕就係成就分开个器具，而簸箕也就係现今真理个信息，适用于伊洁净利未个子孙个每一段相应历史。簸箕就係以利亚个信息搭使者；伊拉代表审判个工具。
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，伊要在我前头预备道路；尔等所寻求个主，必忽然来到伊个殿；就是尔等所喜悦个立约使者。看哪，伊必来到，这是万军之耶和华讲个。只是伊来个日子，阿个能够当得起？伊显现个辰光，阿个立得牢？因为伊像炼净个火，又像漂布个碱；伊必坐下，像炼净银子、洁净银子个人；伊要洁净利未子孙，熬炼伊拉像金银一样，叫伊拉凭公义献供物拨耶和华。到辰光，犹大跟耶路撒冷所献个供物，必蒙耶和华悦纳，像古时个日子，像上古个年岁一样。玛拉基书 3:1–4.
The one who comes after John the Baptist is He who purges His floor with a fan, and is like a refiner’s fire. The purification process is accomplished by the messenger of the covenant, and therefore identifies a history where the Lord is entering into covenant with a new chosen covenant people. When ancient Israel was delivered from the slavery of Egypt, a theme of that sacred history was the issue of the “firstborn.” Whether it was the death of Egypt’s firstborn, or God’s identification of Israel as His firstborn.
继施洗约翰而来个乃是伊，手拿簸箕扬净伊个场院，也像炼净个火。洁净个过程是借着立约个使者成就个，因此表明一段历史：主正在同一个新蒙拣选个立约子民立约。古时以色列从埃及为奴之地得拯救个辰光，彼段圣史个一个主题，就是“头生个”个问题。无论是埃及头生个被击杀，还是上帝称以色列为伊个头生。
And thou shalt say unto Pharaoh, Thus saith the Lord, Israel is my son, even my firstborn: And I say unto thee, Let my son go, that he may serve me: and if thou refuse to let him go, behold, I will slay thy son, even thy firstborn. Exodus 4:22, 23.
儂要對法老講：主如此講：以色列是我个兒子，卽我个長子；我對儂講，放我个兒子去，叫伊服事我；儂若勿肯放伊去，看哪，我要殺儂个兒子，卽儂个長子。出埃及記 4:22, 23。
When God entered into covenant with Israel in the deliverance from Egypt the divine plan was that every firstborn son of each of the tribes would be dedicated to the work of the priesthood. But at the rebellion of the golden calf, it was only the tribe of Levi that stood on Moses’ side of the rebellion. For their faithfulness, God disannulled His plan that each firstborn from every tribe would be dedicated to the priesthood and he passed by the other tribes and gave the tribe of Levi the exclusive right of the priesthood. When the messenger of the covenant purifies the sons of Levi it is representing a history where a former covenant people are being set aside for a new covenant people. This was the case with John the Baptist, the Millerites and will be with the one hundred and forty-four thousand. From 1840 to 1844 a purification process was initiated by the testing issue of the prophetic message that had been given to William Miller. It led to the Lord suddenly coming to his temple on October 22, 1844, but the process of purification did not end until 1863.
上帝搭救以色列人出埃及、同𠊎们立约个辰光，神圣个计划乃是：各支派里向个每一个长子，侪要奉献归于祭司个职分。不过，到了金牛犊背叛个辰光，独有利未支派站勒摩西一边，反对该场悖逆。为着𠊎们个忠心，上帝就废除了祂先前个安排——勿再叫各支派个长子侪奉献归于祭司职分；祂越过其余个支派，将祭司职分个专属权柄赐拨利未支派。 当“立约个使者”洁净利未个子孙个辰光，这所表征个，乃是一段历史：先前立约个百姓被搁勒一边，为着新立约个百姓让位。施洗约翰个辰光是阿样，米勒派个辰光也是阿样，到了一十四万四千人个辰光，也要是阿样。自一八四〇年至一八四四年，借着赐拨威廉·米勒个预言信息所带来个试验问题，洁净个过程开始发动。此事引到主于一八四四年十月二十二日忽然来到祂个殿；不过，洁净个过程并未到此终了，一直到一八六三年才告结束。
“Both the prophecy of Daniel 8:14, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed,’ and the first angel’s message, ‘Fear God, and give glory to Him; for the hour of His judgment is come,’ pointed to Christ’s ministration in the most holy place, to the investigative judgment, and not to the coming of Christ for the redemption of His people and the destruction of the wicked. The mistake had not been in the reckoning of the prophetic periods, but in the event to take place at the end of the 2300 days. Through this error the believers had suffered disappointment, yet all that was foretold by the prophecy, and all that they had any Scripture warrant to expect, had been accomplished. At the very time when they were lamenting the failure of their hopes, the event had taken place which was foretold by the message, and which must be fulfilled before the Lord could appear to give reward to His servants.
「但以理書 8:14 个預言：『到二千三百日，聖所就必潔淨』，以及頭一位天使个信息：『應當敬畏上帝，將榮耀歸給伊；因為伊審判个時辰已經到了』，兩者所指向个，都是基督在至聖所中个服役，乃是查案審判，並非基督降臨來救贖伊个子民、毀滅惡人。錯誤勿是在預言時期个推算上，乃是在二千三百日終了時所要發生个事件上。信徒雖然因着箇個錯誤受了失望，然而凡預言所預告个，並凡伊拉按着聖經根據所應當期待个，都已經成就了。正在伊拉為着盼望落空而哀傷个辰光，信息所預告个事件卻已經發生；並且主顯現出來賞賜伊个僕人以前，箇件事原是必須先得應驗个。」
“Christ had come, not to the earth, as they expected, but, as foreshadowed in the type, to the most holy place of the temple of God in heaven. He is represented by the prophet Daniel as coming at this time to the Ancient of Days: ‘I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came’—not to the earth, but—’to the Ancient of Days, and they brought Him near before Him.’ Daniel 7:13.
「基督已经来了，弗是到地上，像伊拉所指望个一样；乃是，照预表所预先显明个，进到天上上帝圣殿个至圣所里。先知但以理所表明个，正是伊勒辰光来到亘古常在者面前：『我夜间个异象里看见，望见有一位像人子个，驾着天上个云而来，来到』——弗是到地上，乃是——『到亘古常在者面前，人就引伊到伊面前。』但以理书 7:13。」
“This coming is foretold also by the prophet Malachi: ‘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.’ Malachi 3:1. The coming of the Lord to His temple was sudden, unexpected, to His people. They were not looking for Him there. They expected Him to come to earth, ‘in flaming fire taking vengeance on them that know not God, and that obey not the gospel.’ 2 Thessalonians 1:8.
“該次來臨，也有先知瑪拉基所預言：『爾等所尋求个主，必要忽然來到伊个殿裡；立約个使者，就是爾等所喜悅个，睇哪，伊必要來，這是萬軍之耶和華講个。』瑪拉基書 3:1。主來到伊个殿裡，對伊个百姓來講，是忽然个，是出乎意料个。佢拉並弗曾指望伊會到該搭去。佢拉所盼望个，是伊來到地上，『在火焰中施行報應，刑罰該等弗認識上帝，也弗聽從我主耶穌福音个人。』帖撒羅尼迦後書 1:8。”
“But the people were not yet ready to meet their Lord. There was still a work of preparation to be accomplished for them. Light was to be given, directing their minds to the temple of God in heaven; and as they should by faith follow their High Priest in His ministration there, new duties would be revealed. Another message of warning and instruction was to be given to the church.
「弗過，民眾還末曾預備好去朝見𠊎拉主。還有一項為伊拉應當成就个預備工夫。光要賜落來，引導伊拉个心思歸向天上上帝个聖殿；當伊拉憑信心跟隨伊拉个大祭司在該搭供職个辰光，新个本分就要顯明出來。還有另外一個警告並教訓个信息，要傳畀教會。」
“Says the prophet: ‘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.’ Malachi 3:2, 3. Those who are living upon the earth when the intercession of Christ shall cease in the sanctuary above are to stand in the sight of a holy God without a mediator. Their robes must be spotless, their characters must be purified from sin by the blood of sprinkling. Through the grace of God and their own diligent effort they must be conquerors in the battle with evil. While the investigative judgment is going forward in heaven, while the sins of penitent believers are being removed from the sanctuary, there is to be a special work of purification, of putting away of sin, among God’s people upon earth. This work is more clearly presented in the messages of Revelation 14.
先知讲：『彼来个日子，啥人能存立？彼显现个辰光，啥人能站得牢？因为伊像炼净个火，也像漂布人个碱；伊必坐落，像炼净银子、洁净银子个人；伊要洁净利未个子孙，熬炼伊拉像金像银，叫伊拉得以凭公义献供物拨主。』玛拉基书 3:2, 3。基督在天上圣所里个代求一旦止息个辰光，凡还活勒地上个人，必要勒圣洁个上帝眼面前、无有中保而站立。伊拉个衣袍必须毫无玷污，伊拉个品格必须靠洒血得以从罪中洁净。借着上帝个恩典，并借伊拉自家殷勤个努力，伊拉必须勒同邪恶个争战里得胜。当查案审判勒天上进行、悔改信徒个罪正从圣所里被除去个辰光，上帝勒地上个子民当中，必有一种特别个洁净工作，便是除去罪个工作。个项工作，勒启示录第十四章个信息当中，讲得更加分明。
“When this work shall have been accomplished, the followers of Christ will be ready for His appearing. ‘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 3:4. Then the church which our Lord at His coming is to receive to Himself will be a ‘glorious church, not having spot, or wrinkle, or any such thing.’ Ephesians 5:27. Then she will look ‘forth as the morning, fair as the moon, clear as the sun, and terrible as an army with banners.’ Song of Solomon 6:10.
“當伊個工夫成就辰光，基督个跟從者就會預備好迎接伊个顯現。『猶大同耶路撒冷个供獻，必蒙耶和華悅納，像古早之日，像上古之年。』瑪拉基書 3:4。到辰光，咱个主臨到個辰光所要收納歸伊自家个教會，就會成為一個『榮耀个教會，無玷污，無皺紋，也無相類个病。』以弗所書 5:27。到辰光，伊要顯出『如晨光發現，美麗如月亮，皎潔如日頭，威武如展旗个軍隊。』雅歌 6:10。”
“Besides the coming of the Lord to His temple, Malachi also foretells His second advent, His coming for the execution of the judgment, in these words: ‘And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not Me, saith the Lord of hosts.’ Malachi 3:5. Jude refers to the same scene when he says, ‘Behold, the Lord cometh with ten thousands of His saints, to execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds.’ Jude 14, 15. This coming, and the coming of the Lord to His temple, are distinct and separate events.
「除開主到伊个殿里来之外，玛拉基还预言了伊个第二次降临，就是伊来施行审判，话是阿拉个样子：『我必临近你们，施行审判；我必速速作见证，攻击行邪术个、犯奸淫个、起假誓个、亏负雇工之工价个、欺压寡妇孤儿个、屈枉寄居者之权利个，以及勿敬畏我个。』万军之耶和华这样讲。玛拉基书 3:5。犹大讲到同一个景象辰光，也说：『看哪，主带领伊个千万圣者降临，要在众人身上施行审判，并且要叫一切不虔敬个人，为伊拉一切不虔敬所行个事定罪。』犹大书 14, 15。此次降临，搭主到伊个殿里来个降临，是两件分明有别、各自独立个事。」
“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, 424–426.
「基督做𠲎拉个大祭司，来到至圣所，为着洁净圣所，正如《但以理书》8:14所显明个；人子来到亘古常在者面前，正如《但以理书》7:13所陈明个；并主来到伊个殿，正如玛拉基所预言个——阿拉许多描述，侪是同一桩事件个写照。再会，这也就是基督在《马太福音》25章十个童女个比喻里所讲个，新郎来到婚筵个预表。」《善恶之争》，424–426。
Four “comings” are referred to in the last paragraph and they are all the same coming symbolized four different ways. One of those “comings” is the parable of the ten virgins.
末一段裡向提着四个“来临”，伊拉全是同一个来临，不过用四种勿同个表号来表明。其中一个“来临”，就是十个童女个比喻。
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
「人常常引我去思想十个童女个比喻，其中五个是聪明个，五个是愚拙个。该个比喻已经照字照句得着应验，将来也还要应验，因为伊对现今个辰光有特别个应用；并且，像第三位天使个信息一样，已经应验了，也要继续做末后辰光终了以前个现今真理。」《Review and Herald》，1890年8月19日。
If the four “comings” “are descriptions of the same event,” then those four “comings” that were fulfilled in the beginning of Adventism in the Millerite movement, “will be fulfilled” again “to the very letter” in the Elijah movement at the end of Adventism.
假使四趟“降臨”“是對同一事件个描述”，咁末，該四趟“降臨”，曾經勒復臨運動開頭个米勒派運動當中得着應驗，到了復臨運動个末後，亦“將要”勒以利亞運動當中再一次“逐字逐句”地得着應驗。
William Miller and the Millerites were the representatives of the first angel’s message, and in the same passage from Early Writings that we recently cited, the message of the first angel possessed the identical characteristics of John the Baptist. We cited the passage that says those who rejected the message of John the Baptist could not be benefited by the teachings of Jesus. In the next paragraph she says, “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.” Both William Miller and John the Baptist represent instruments of judgment.
威廉·米勒并米勒派，乃是头一位天使信息个代表；并且，喺我拉近来所引《早期著作》同一段落里，头一位天使个信息具有与施洗约翰完全相同个特征。我拉曾引用过该段话，讲到凡拒绝施洗约翰信息个人，就不能从耶稣个教训当中得着益处。喺下一段里，她讲：“凡拒绝头一道信息个人，也不能从第二道信息得着益处；并且彼拉也弗曾从半夜喊声得着益处；因为半夜喊声原是要预备彼拉，借着信心同耶稣一道进入天上圣所至圣所之内。”威廉·米勒并施洗约翰，两者都代表审判个器皿。
Had neither of them appeared, their respective generations would not be held accountable for rejecting light. God used those two messengers to remove the Laodicean cloak of sin, and thus demonstrated the Laodicean nakedness of the former chosen people, by introducing a message that whether accepted or rejected would be used in judgment as a symbol that a prophet had been among them. The history of 1840 to 1844 was typified by the fire coming down on Elijah’s offering on Mount Carmel. The true prophet had been distinguished from the false prophets.
若兩儕攏弗曾出現，𠲎儕各自个世代對拒絕光个罪就弗會被算作有責。上帝用此兩位使者，除去老底嘉个罪衣，因此藉着提出一個信息——無論受納抑是棄絕，攏會喺審判中被用作一個表號，證明先知曾喺𠲎儕中間——來顯明前所揀選之民个老底嘉赤身。1840到1844年个歷史，乃由迦密山上火降喺以利亞祭物上个事作預表。真先知已經同假先知分別出來。
We are at the point where we should outline the purification process that continued after October 22, 1844. Sister White stated that after October 22, 1844 “the people were not yet ready to meet their Lord. There was still a work of preparation to be accomplished for them. Light was to be given, directing their minds to the temple of God in heaven; and as they should by faith follow their High Priest in His ministration there, new duties would be revealed. Another message of warning and instruction was to be given to the church.”
阿拉而家到仔该当概述一八四四年十月二十二日以后继续进行个洁净过程个辰光。怀爱伦姊妹讲，一八四四年十月二十二日以后，“百姓还弗曾预备好去迎见伊拉个主。伊拉还另有一项预备个工夫，必须替伊拉成就。光要赐下来，引导伊拉个心思归向天上个上帝圣殿；当伊拉凭信心跟随伊拉个大祭司去到该搭执行伊个职任辰光，就会有新个本分显明出来。另有一道警告并训诲个信息，必须赐给教会。”
When Adventism rejected the “seven times” of Leviticus twenty-six that Daniel called the “oath” of Moses, they lost their ability to recognize that the process of purification continued beyond their initial work of understanding the truths connected with the opening of the judgment.
当复临信徒弃绝了《利未记》二十六章里个“七倍”，就是但以理所称摩西个“誓言”，伊拉就失脱了辨认个能力，看勿出洁净个过程还继续延伸，超过伊拉起初对同审判开启相关之真理所作个理解工夫。
We will address the continued purification process in the next article, and begin to align the horn of true Protestantism that Millerite Adventism received in the 1840’s with the horn of Republicanism.
阿拉會勒下一篇文章裡向，講着這個持續个潔淨過程，並且開始把米勒派復臨運動於十九世紀四十年代所承受个真正抗羅宗个角，搭共和主義个角對齊起來。