The test of the Bread of Heaven was the omega test of discipleship in the days of Jesus, and it was also the omega in relation to the manna test that is represented in the alpha of ancient Israel’s covenant history. The beginning was manna; the end was the Bread of Heaven. The omega is always the largest, so the largest desertion of disciples’ marks Capernaum as the omega in the history of Christ and the test of discipleship.
「天上个饼」个试验，乃是耶稣辰光门徒身份个欧米伽试验；而且，就古代以色列立约历史阿尔法所表明个吗哪试验来讲，伊也正是阿尔法相对个欧米伽。起头是吗哪；末后是天上个饼。欧米伽总归是顶大个，所以，门徒最大个离散，就标明迦百农是基督历史并门徒试验里向个欧米伽。
Then said Jesus unto his disciples, If any man will come after me, let him deny himself, and take up his cross, and follow me. For whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it. For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul? For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works. Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom. Matthew 16:24–28.
后来，耶稣对佢个门徒讲：“若有人要跟从我，就应当舍弃自家，背起伊个十字架，来跟从我。因为凡要救自家性命个，必要失落伊；凡为着我失落自家性命个，必要寻着伊。人若赚得全世界，赔上自家灵魂，有啥益处呢？抑或人还能拿啥来换伊个灵魂呢？因为人子要同伊父个荣耀，偕同伊个天使降临；到辰光，伊要照各人所行个报应各人。我实在对恁讲，站勒此地个有人，还勿曾尝着死味，就要看见人子降临勒伊个国度里。”《马太福音》16:24–28。
Capernaum is an omega test. The test at Capernaum is the test of oil in the parable of the ten virgins; that begins at the cry at midnight, and initiates a period that includes the foolish virgins recognizing they have no oil. They then begin to panic as they approach the closing door of the Sunday law, as represented in the crisis at Capernaum in John 6:66. Prophetically they are “ashamed.”
迦百農是一場歐米伽試驗。迦百農的試驗，就是十個童女比喻裡關於油的試驗；此試驗始於半夜的呼聲，並啟動一段時期，其中包括愚拙的童女察覺自家無油。此後，當佢拉近星期日法案關門的時刻，就開始驚惶失措；約翰福音 6:66 所表明的迦百農危機，正是此事的預表。按預言講，佢拉是「蒙羞」的。
Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord: And they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the Lord, and shall not find it. In that day shall the fair virgins and young men faint for thirst. They that swear by the sin of Samaria, and say, Thy god, O Dan, liveth; and, The manner of Beersheba liveth; even they shall fall, and never rise up again. Amos 8:11–14.
看啊，主耶和华讲，日子要到，我要差饥荒到此地上来；弗是缺粮个饥荒，也弗是缺水个干渴，乃是听耶和华言语个饥荒。伊拉要从这海游荡到那海，从北边直到东边，东奔西跑，寻求耶和华个话，却寻弗着。到该日，秀美个处女同少年人要因干渴发昏。指着撒马利亚个罪起誓个，又讲：“但哪，侬个神是永活个”；又讲：“别是巴个道路是永活个”；该等人都要扑倒，永远弗再起来。阿摩司书 8:11–14。
The omega test at Capernaum typifies the omega test that follows the foundational test of 2024. The omega test is where the bride is sealed in advance of the Sunday law. It is where the separation is forever finalized, for once she is pure, no more strangers (Gentiles) will walk through Jerusalem anymore forever.
迦百農个俄梅伽試驗，預表隨勒2024年根基試驗之後來个俄梅伽試驗。俄梅伽試驗就係新婦喺星期日法令之前受印封个所在。也就係分離永遠定局个所在；因為伊一旦成為純淨，從此以後，必再無外人（Gentiles）永遠行過耶路撒冷。
The Lord also shall roar out of Zion, and utter his voice from Jerusalem; and the heavens and the earth shall shake: but the Lord will be the hope of his people, and the strength of the children of Israel. So shall ye know that I am the Lord your God dwelling in Zion, my holy mountain: then shall Jerusalem be holy, and there shall no strangers pass through her any more.
主也要自錫安吼叫，自耶路撒冷發出伊个聲音；天搭地攏要震動：總歸主欲做伊百姓个盼望，也欲做以色列子民个力量。按呢，恁就會曉得我就是主——恁个上帝，住勒錫安、我个聖山；彼時耶路撒冷就欲成做聖，外人再也弗會從伊中間經過。
And it shall come to pass in that day, that the mountains shall drop down new wine, and the hills shall flow with milk, and all the rivers of Judah shall flow with waters, and a fountain shall come forth of the house of the Lord, and shall water the valley of Shittim.
到該日，諸山要滴下新酒，眾嶺要流出奶，猶大一切江河都要流滿水；有一道泉源要對耶和華个殿中湧出，滋潤什亭谷。
Egypt shall be a desolation, and Edom shall be a desolate wilderness, for the violence against the children of Judah, because they have shed innocent blood in their land. But Judah shall dwell forever, and Jerusalem from generation to generation. For I will cleanse their blood that I have not cleansed: for the Lord dwelleth in Zion. Joel 3:16–21.
埃及必成荒凉，以东必成凄凉个旷野；为着伊拉向犹大子民所行个强暴，因为伊拉勒犹大地里流了无辜人个血。独有犹大要永远有人居住；耶路撒冷要存到世世代代。我也要洗净伊拉个血债，就是我先前弗曾洗净个；因为耶和华住勒锡安。约珥书 3:16–21。
Jerusalem is cleansed of sin in the final movements of the investigative judgment, which in Zechariah chapter three, is where the white linen Philadelphian garment is given to Joshua to replace the dirty Laodicean garment. “Then shall Jerusalem be holy, and there shall no strangers pass through her anymore,” for the wheat has been separated from the tares and gathered as a first fruit offering. This occurs in the omega test, and it occurs when the windows of heaven are opened, and Jesus cast the jewels into the casket and says to the world, “come and see.” “Come and see” the ensign of my kingdom, my bride, my offering of Levites as in days of old. “Come and see” my temple, my casket full of jewels—each prepared as part of the crown of the kingdom of glory.
耶路撒冷在查案審判末了个進程當中得著潔淨，脫離罪污；喺《撒迦利亞書》第三章裡，正是在這辰光，白細麻布个非拉鐵非衣袍賜畀約書亞，用來替換污穢个老底嘉衣袍。「彼時耶路撒冷必成為聖，再無外邦人從其中經過，直到永遠」，因為麥子已經從稗子裡分別出來，並且作為初熟个供物聚集起來。這事發生在奧米伽試驗之中，也發生在天上窗戶打開个時候；耶穌將寶石投入匣中，向世界講：「來看。」「來看」我國度个旌旗，我个新婦，我如古時一樣所獻个利未人祭物。「來看」我个聖殿，我盛滿寶石个匣子——每一粒都預備妥當，作為榮耀國度冠冕个一部分。
The foundational alpha test of 2024, leads to the temple omega test. The omega test occurs when the windows of heaven are opened, which is when the bride makes herself ready. The foolish virgins and their false peace and safety latter rain message are blown out through the open windows by the wind, for the message of this history is the message of the east wind. The message is Isaiah’s rough wind that is stayed, in the day of the east wind; it is John’s four winds that are restrained during the sealing time of the one hundred and forty-four thousand.
二〇二四年奠基个阿尔法试验，引到圣殿个欧米伽试验。欧米伽试验发生勒天窗打开个辰光，也就是新妇自家预备好了个辰光。愚拙个童女搭伊拉虚假个“平安稳妥”后雨信息，透过打开个天窗，给风吹出去；因为这段历史个信息，就是东风个信息。这信息就是以赛亚所讲、勒东风个日子里被止住个暴风；也是约翰所讲、勒十四万四千人受印个时期当中被拦阻个四风。
“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.
「天使掣牢四方个风；此风所表个，乃是一匹狂怒个马，欲挣脱缰绳，冲奔过全地个面，在伊所经之处带来毁灭搭死亡。 」
“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.” Manuscript Releases, volume 20, 217.
“阿拉会勒永恒世界个边沿浪向还困觉吗？阿拉会变得迟钝、冷淡、像死脱一样吗？噢，但愿阿拉个各教会里，有上帝个灵搭伊个气息吹进伊个子民里向，叫伊拉立起身来，站勒自家个脚浪，来得着生命。” Manuscript Releases, volume 20, 217.
Those who reject that message of the east wind of Islam, are blown out the window by the wind—the very symbol of their rebellion. The rubbish of error is forever attached to the foolish class who have no oil. Ephraim has again been joined to its idols. They rejected the increase of the knowledge of the sealing time, and its relation to Islam of the third woe. God will turn the glory of their counterfeit latter rain message into “shame.”
凡拒斥伊斯兰个东风之信息个人，终被风吹出窗外——此风正是伊拉反叛个表记。谬误个垃圾，永远黏附勒呒没油个愚拙等类身上。以法莲又再归附伊个偶像。伊拉弃绝了印记辰光知识个增添，以及此知识同第三样灾祸之伊斯兰个关系。上帝要拨伊拉伪冒末后甘霖信息个荣耀变做“羞耻”。
My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children.
我个百姓，因无知识就灭亡了；因爾弃绝知识，我也要弃绝爾，俾爾弗得再作我个祭司；因爾忘记了爾神个律法，我也要忘记爾个儿女。
As they were increased, so they sinned against me: therefore will I change their glory into shame. They eat up the sin of my people, and they set their heart on their iniquity. And there shall be, like people, like priest: and I will punish them for their ways, and reward them their doings. For they shall eat, and not have enough: they shall commit whoredom, and shall not increase: because they have left off to take heed to the Lord. Whoredom and wine and new wine take away the heart. My people ask counsel at their stocks, and their staff declareth unto them: for the spirit of whoredoms hath caused them to err, and they have gone a whoring from under their God. They sacrifice upon the tops of the mountains, and burn incense upon the hills, under oaks and poplars and elms, because the shadow thereof is good: therefore your daughters shall commit whoredom, and your spouses shall commit adultery. I will not punish your daughters when they commit whoredom, nor your spouses when they commit adultery: for themselves are separated with whores, and they sacrifice with harlots: therefore the people that doth not understand shall fall.
伊拉人愈增多，就愈得罪我；故此我要拨伊拉个荣耀变做羞辱。伊拉吞吃我百姓个罪，又把心思放勒伊拉个罪孽浪。将来百姓怎样，祭司也怎样；我要照伊拉个行径刑罚伊拉，照伊拉个作为报应伊拉。因为伊拉要吃，却吃弗饱；伊拉要行淫，却弗得增多；因为伊拉离弃了敬畏耶和华。淫乱、酒并新酒，夺去人个心。我个百姓向木偶求问，伊拉个杖向伊拉指示；因为淫乱个灵使伊拉走差，伊拉离开伊拉个上帝去行淫。伊拉勒山顶献祭，勒冈陵浪烧香，勒橡树、杨树并榆树底下，因为其荫影好；故此，恁个囡儿要行淫，恁个新妇要犯奸淫。恁个囡儿行淫个辰光，我弗刑罚；恁个新妇犯奸淫个辰光，我也弗惩治；因为伊拉自家同娼妓分开去，又同妓女一淘献祭；故此，无知个百姓必要倾倒。
Though thou, Israel, play the harlot, yet let not Judah offend; and come not ye unto Gilgal, neither go ye up to Bethaven, nor swear, The Lord liveth. For Israel slideth back as a backsliding heifer: now the Lord will feed them as a lamb in a large place.
雖然儂，以色列，行淫亂，總勿要叫猶大犯罪；也勿可到吉甲去，也勿可上伯亞文去，也勿可起誓講：「耶和華是永活个。」因為以色列反覆退後，像一隻背逆个母牛；現今耶和華要叫伊拉像羊羔一樣，放勒寬闊之地上牧養。
Ephraim is joined to idols: let him alone.
以法莲亲附偶像：由伊去。
Their drink is sour: they have committed whoredom continually: her rulers with shame do love, Give ye. The wind hath bound her up in her wings, and they shall be ashamed because of their sacrifices. Hosea 4:6–19.
伊拉个酒已經發酸；伊拉不住犯淫亂；伊拉个官長恬弗知恥，偏愛人講：「拿來罷！」風已經用翅膀裹牢伊；伊拉必要因著自家个祭祀覺得羞愧。何西阿書 4:6–19。
The rubbish that is removed is both the foolish virgins and their erroneous doctrines which they are joined to. We are what we eat, and they rejected the message of the east wind, chose instead the lie which brings strong delusion in its wake, and became joined to their counterfeit peace and safety latter rain message. Joel’s new wine, is cut off from their mouths, right where Jeremiah becomes God’s mouth.
拨脱个垃圾，乃是伊些愚拙个童女，也包括伊拉所依附个错误道理。人吃啥就成为啥；伊拉弃绝了东风个信息，反倒拣选了那会带来强烈迷惑个谎言，因此就同伊拉那冒充个“平安稳妥”末后甘霖信息连结起来。《约珥书》里个新酒，从伊拉个口中被断绝；正当此处，耶利米成为上帝个口。
“In rejecting the truth, men reject its Author. In trampling upon the law of God, they deny the authority of the Law-giver. It is as easy to make an idol of false doctrines and theories as to fashion an idol of wood or stone. By misrepresenting the attributes of God, Satan leads men to conceive of Him in a false character. With many, a philosophical idol is enthroned in the place of Jehovah; while the living God, as He is revealed in His word, in Christ, and in the works of creation, is worshiped by but few. Thousands deify nature while they deny the God of nature. Though in a different form, idolatry exists in the Christian world today as verily as it existed among ancient Israel in the days of Elijah. The God of many professedly wise men, of philosophers, poets, politicians, journalists—the God of polished fashionable circles, of many colleges and universities, even of some theological institutions—is little better than Baal, the sun-god of Phoenicia.” The Great Controversy, 583.
“人喺弃绝真理个辰光，也就弃绝了真理个作者。人喺践踏上帝个律法个辰光，也就否认了立法者个权柄。捏造木头或石头个偶像固然容易；照样，把虚假个教义搭理论奉作偶像，也一样容易。撒但借着歪曲上帝个属性，引导人对伊形成虚假个品格观念。对许多人来说，一只哲学个偶像登上了耶和华个位；至于永活个上帝，就是喺伊个圣言、喺基督里、并喺创造个作为中所启示个上帝，敬拜伊个人却少之又少。千千万万人把自然神化，同时却否认自然个上帝。虽则形式勿同，偶像崇拜今朝喺基督教世界里个确存在，正像古代以色列喺以利亚个日子里所存在个一样真实。许多自命有智慧个人、哲学家、诗人、政治家、新闻作者——彼等个上帝；文雅时髦社交圈个上帝；许多学院搭大学个上帝，甚至某些神学机构个上帝——比起巴力、腓尼基个太阳神来，也好勿了多少。”《善恶之争》，583。
At the separation of the genuine and false in Miller’s dream the wind carries the false virgins out, while the Lord seals His bride during the omega internal test of the open window.
勒米勒个梦境里，真实搭假冒分开个辰光，风把假童女吹出去；当敞开之窗个俄梅嘎内部试验当中，主印封伊个新妇。
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，我要差遣我个使者，伊要在我面前豫备道路；尔等所寻求个主，必忽然来到伊个殿里，就是尔等所喜悦个立约之使者。看哪，伊必来到，这是万军之耶和华讲个。只是，伊来个日子，阿谁担得住？伊显现个辰光，阿谁立得牢？因为伊像炼净个火，又像漂布人个碱；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。到辰光，犹大跟耶路撒冷个供物，必蒙耶和华喜悦，像古早个日子，像前些年日一样。玛拉基书 3:1–4。
The sons of Levi are the sons of those Levites who were faithful at Aaron’s image of the beast test, and then again at Jeroboam’s image of the beast test. They are those who pass the image of the beast test, which is the test by which their eternal destiny is decided, and the test they must pass—before we are sealed.
利未之子，就系阿倫獸像試驗當中忠信个該批利未人个子孫，後首到耶羅波安獸像試驗當中，也再一遍顯出忠信个。伊拉就系通得過獸像試驗个人；此個試驗，正系判定伊拉永遠命運个試驗，也系我拉受印以前，伊拉一定愛通得過个試驗。
“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided.
主分明指示我：兽个像会勒恩典时期结束以前形成；因为伊要成为上帝子民个大试验，借此决定佢拉永远个命运。
“This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast” The Seventh-day Adventist Bible Commentary, volume 7, 976.
“迭是上帝个子民喺受印以前必须经过个试验。凡借着遵守伊个律法、并拒绝接受一个伪冒个安息日来证明自家对上帝忠诚个人，侪要归喺主上帝耶和华个旗下，并要领受永生上帝个印记。凡放弃出于天上个真理、转而接受礼拜日安息日个人，就要受着兽个印记。”《基督复临安息日会圣经注释》，第7卷，976。
The image of the beast test is the test before the mark of the beast test at the Sunday law, and it must be passed before the door closes.
兽像个试炼，乃是日曜禁令之下兽印个试炼以前个试炼；此项试炼，必须在恩门关闭以前通过。
It is the test that purifies the righteous and also separates the righteous from the unrighteous. It is the test where Daniel, Shadrach, Meshach and Abednego are found to be visually fairer and fatter than those who ate the Babylonian diet. One class had eaten the bread of Heaven and the other the bread of Babylon. It is the test of bread in the synagogue at Capernaum.
迭乃是一场试炼，既洁净义人，也将义人与不义之人分别开来。迭也是但以理、沙得拉、米煞、亚伯尼歌被见得比那班吃巴比伦膳食个人，在外貌上更加秀美、身体更加肥壮个试炼。一等人吃个是天上个粮，另一等人吃个是巴比伦个粮。迭也是迦百农会堂里关于粮个试炼。
Externally the testing time that we are now in is the test of the image of the beast, the combination of church and state within the United States. The parallel internal testing time identifies a class of virgins who manifest the image of humanity and another class of virgins who manifest the image of Divinity combined with humanity. After Malachi identifies the purification and purging of the Levites, God proposes a test.
就外部来讲，阿拉现今所处个试炼时期，乃是兽像个试验，就是美国之内政教合一。与此平行个内部试炼时期，显明一等童女，彼等彰显人性之像；又有另一等童女，彼等彰显神性与人性相结合之像。玛拉基指明利未人个洁净并炼除之后，上帝就提出一个试验。
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.
萬軍之耶和華講：我會親近儂眾，施行審判；我會趕緊作見證，攻擊行邪術個、犯姦淫個、起假誓個，也攻擊克扣雇工工價個、欺壓寡婦同孤兒個、屈枉寄居者應得之權利個，以及勿敬畏我個。
For I am the Lord, I change not; therefore ye sons of Jacob are not consumed. Malachi 3:5, 6.
因爲我是耶和華，我並弗改變；所以雅各个子孫並弗滅絕。瑪拉基書 3:5, 6。
The first test is to fear God, and the class that failed the testing of the Messenger of the Covenant are then addressed with five condemnations, one for each of the foolish virgins that align with being wretched, miserable, poor, blind, naked; five prophetic attributes for five foolish virgins that summarized under the phrase “and fear not me.” These are those who failed the foundational first alpha test. They failed because they did not understand that God never changes. These are those who failed the foundational external alpha test of 2024.
第一道试验，是敬畏上帝；凡于立约之使者个试验中失脚个一班人，接下来就受着五样定罪，正好对应五个愚拙个童女，也就是困苦、可怜、贫穷、瞎眼、赤身；五样预言性个属性，对应五个愚拙个童女，总括勒“并勿敬畏我”句话里。此些人，就是勒根基性个第一道阿尔法试验中失脚个人。伊拉之所以失脚，是因为伊拉勿明白上帝是永勿改变个。此些人，就是勒二〇二四年根基性个外在阿尔法试验中失脚个人。
“There are lessons to be learned from the history of the past; and attention is called to these, that all may understand that God works on the same lines now that He ever has done. His hand is seen in His work and among the nations now, just the same as it has been ever since the gospel was first proclaimed to Adam in Eden.
「過去個歷史裡向有功課值得學習；現今特特提醒眾人留心這些事，叫大家儕曉得，上帝現今做工個路數，還是搭伊向來所行個一樣。伊個手今朝也看得見，無論喺伊自家個工作當中，抑是喺列國之間，正如自從福音頭一遭喺伊甸園裡傳俾亞當以來，一向總是如此。 」
“There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow. The Lord in His word has opened up the aggressive work of the gospel as it has been carried on in the past, and will be in the future, even to the closing conflict, when Satanic agencies will make their last wonderful movement.” Bible Echo, August 26, 1895.
“列國搭教會个歷史當中，有辰光是轉關个辰光。照上帝个眷顧，等到該號各樣危急關頭來到辰光，屬乎該時代个亮光就會賞賜落來。若是接受，就有靈性上个長進；若是棄絕，後頭就會跟牢靈性个衰敗搭沉淪。主在伊个話語裡，已經揭開福音進攻性个工作，就是過去所推行个，也將來還要推行个，一直到末了个爭戰；到該辰光，撒但个權勢要作出伊末了一次奇異个大舉動。”《Bible Echo》，1895年8月26日。
Laodiceans do not see that God’s dealing with men is ever the same. If the light, or the oil is received, there is a blessing, if not, there is a shipwreck.
老底嘉人看弗见，上帝对人个对付向来总是一式一样。若领受了亮光，抑或油，就有祝福；若弗然，就有沉船之祸。
“In past ages the Lord God of heaven revealed his secrets to his prophets. The present and the future are equally clear to him. The voice of God echoes down the ages, telling man what is to take place. Kings and princes take their places at their appointed time. They think they are carrying out their own purposes, but in reality they are fulfilling the word that God has spoken.
「喺過去个世代裡，天上个主上帝曾將伊个奧祕啟示俾伊个先知。現今同將來對伊來講一樣分明。上帝个聲音穿過歷代迴響，曉諭世人將有啥事要發生。君王同王子照伊所定个時辰各就其位。伊拉想自家係喺實行自家个旨意，實際上卻係喺成全上帝所講个話。」
“Paul declares that the records of God’s dealings with mankind in the past ‘are written for our admonition, upon whom the ends of the world are come.’ Daniel’s history is given us for our admonition. ‘The secret of the Lord is with them that fear him.’ Daniel’s God still lives and reigns. He has not closed heaven against his people. As in the Jewish age, so in this age, God reveals his secrets to his servants the prophets.
“保罗声明，上帝以往对待人类个记载，‘写出来，是为警戒我拉；我拉正值世代个末期。’ 但以理个历史赐拨我拉，也是为警戒我拉。‘敬畏耶和华个人，耶和华必将自己个奥秘指示伊拉。’ 但以理个上帝到今还活着，还掌权。伊并呒没向伊个子民关脱天门。犹太时代怎样，今朝此个时代也怎样；上帝将伊个奥秘启示拨伊个仆人，就是众先知。”
“The apostle Peter says: ‘We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day-star arise in your hearts: knowing this first, that no prophecy of the Scripture is of any private interpretation. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost.’
使徒彼得讲：「倷还有更加确实个预言之道；倷留心听从这道，是做得好个，正像留心一盏照勒幽暗所在个灯，直到天发亮，晨星勒倷心里升起。第一要晓得个，就是经上个一切预言，弗是出于人私意个解说。因为预言从来弗是凭人个意思发出来个，乃是 神个圣人被圣灵感动讲出来个。」
“The unbelieving and godless do not discern the importance of the signs of the times, foretold in the prophetic word. In ignorance they may refuse to accept the inspired record. But when professed Christians speak sneeringly of the ways and means employed by the great I AM to make his purposes known, they show themselves to be ignorant both of the Scriptures and of the power of God. The Creator knows just what elements he has to deal with in human nature. He knows what means to employ to obtain the desired results.
弗信个搭无神论者，弗能辨明先知个话语所预告个时代征兆有何等重要。伊拉因为无知，或许会拒绝接受受灵感启示个记载。总讲自家是基督徒个人，若用讥诮个口气来讲那位伟大个“我是自有永有者”为叫伊个旨意显明出来所采用个方法搭手段，伊拉就显明自家对于《圣经》搭上帝个大能，两样侪是无知个。创造主清清爽爽晓得，人在本性里向有啥个因素是伊所要应对个。伊也晓得，为着得到所要个结果，应当运用啥个手段。
“Man’s word fails. He who makes the assertions of men his dependence, may well tremble; for he will someday be as a shipwrecked vessel. God’s word is infallible, and endures forever. Christ declares, ‘Verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.’ God’s word will endure throughout the ceaseless ages of eternity.” Youth Instructor, December 1, 1903.
“人个言语会失落。若有人拿人个断言当作伊个倚靠，伊实在应当战兢；因为总有一日，伊会像一只遭难沉破个船只。上帝个话语绝无错谬，且存到永永远远。基督宣告：‘我实在告诉侬，直到天地都过去了，律法连一点一画也断断弗会过去，直等到一切都成全。’上帝个话语会存到无尽永恒个万世万代。”《Youth Instructor》，1903年12月1日。
God never changes and He works upon the same lines as He has always done.
上帝永弗改變，伊行事个路數總是一如既往。
“The work of God in the earth presents, from age to age, a striking similarity in every great reformation or religious movement. The principles of God’s dealing with men are ever the same. The important movements of the present have their parallel in those of the past, and the experience of the church in former ages has lessons of great value for our own time.” The Great Controversy, 343.
上帝喺地上所行个工夫，喺每一擘重大个改革抑是宗教运动当中，世世代代侪显出一种令人注目个相似。上帝待人个原则，始终是一式一样。现今重要个运动，喺过去侪有伊个对应；教会喺前代所经历个事，对我伲今朝个时代，有极大价值个教训。 《善恶之争》，343。
Malachi chapter three’s first four verses identify the messenger that prepares the way for the Messenger of the Covenant, and the purging and purification of the Levites. Then the Lord pronounces judgment upon Laodicea, identifying they fear not God, meaning they failed the foundational alpha test of the third angel. Their lack of fear represents a purposeful rejection of knowledge, and the context of the knowledge they refuse is the acceptance of the history of the messenger who prepares the way and the Divine messenger who follows. All the prophets identify the latter days, and there would be no reason to identify a counterfeit reformatory movement, if there was not a genuine.
《玛拉基书》第三章头四节指明了那位为立约之使者预备道路的使者，并利未人所受的涤除与洁净。随后，主向老底嘉宣告审判，指出伊拉勿敬畏上帝，意思是伊拉在第三位天使根本个阿尔法试验当中失败了。伊拉缺少敬畏，表明伊拉故意弃绝知识；而伊拉所拒绝之知识个上下文，就是接纳那位预备道路之使者个历史，以及随后而来个神圣使者。众先知都指明末后个日子；若无真实个改革运动，也就无有理由去指明一个伪造个改革运动。
“But Satan was not idle. He now attempted what he has attempted in every other reformatory movement—to deceive and destroy the people by palming off upon them a counterfeit in place of the true work. As there were false Christ’s in the first century of the Christian church, so there arose false prophets in the sixteenth century.” The Great Controversy, 186.
「毋過撒但並弗曾閒著。伊此刻試圖行伊喺每一場改革運動當中所曾行過个事體——用假个來冒充真个工作，藉此欺哄並毀滅百姓。正如基督教會第一世紀有假基督興起一樣，十六世紀也有假先知興起。」《善惡之爭》，186頁。
The context of the first six verses of Malachi three is the purging and purification of the Levites of the reformatory movement of the one hundred and forty-four thousand. Future for America is either that very movement, or one of many counterfeits. Then Malachi states:
《瑪拉基書》第三章頭六節个上下文，係講一百四十四千人改正運動裡向利未人个煉淨搭清潔。對亞美利加將來个事體，不是箇個運動，就是許多假冒當中个一個。隨後瑪拉基講道：
Even from the days of your fathers ye are gone away from mine ordinances, and have not kept them. Return unto me, and I will return unto you, saith the Lord of hosts. Malachi 3:7.
自從恁祖宗个日腳以來，恁已經背離了我个典章，亦弗曾遵守。恁轉向我，我也要轉向恁，這是萬軍之耶和華講个。瑪拉基書 3:7。
The progressive rebellion over the four generations is the introduction and setting of the book of Joel, and Malachi here identifies the same progressive rebellion when he says, “even from the days of your fathers ye are gone away.” From 1863, the days of the fathers of the first generation of rebellion, they have increasingly went further and further away from God. The pronouncement against their continuous sin is tempered with the Laodicean call that in mournful tones promises that if they would but only return, God would return unto them.
跨过四代个渐进悖逆，乃是《约珥书》个引言搭布景；玛拉基此地也指出同一样个渐进悖逆，伊讲：“就是从恁列祖个日子以来，恁已经偏离了。” 自一八六三年起，就是悖逆第一代之祖宗个日子以来，伊拉愈来越加远离上帝。对于伊拉持续犯罪个宣告审判，因着老底嘉个呼召而有所缓和；该呼召以哀伤个声调应许：若伊拉只要肯回转，上帝也必转向伊拉。
But ye said, Wherein shall we return? Will a man rob God? Yet ye have robbed me. But ye say, Wherein have we robbed thee? In tithes and offerings. Ye are cursed with a curse: for ye have robbed me, even this whole nation.
但爾等講：我伲當哪能轉回？人豈可搶奪 神呢？然則爾等竟搶奪了我。爾等卻講：我伲在哪一樁事上搶奪了儂？就在當納个十分之一並供物上。爾等受咒詛，帶着咒詛；因爲爾等搶奪了我，就是這通國个百姓。
Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it.
將儂眾個十分之一全然送入倉庫，叫我屋裡有糧；萬軍之耶和華講，儂今朝就此試試我，看我會勿會為儂敞開天窗，傾福與儂，甚至無處可容。
And I will rebuke the devourer for your sakes, and he shall not destroy the fruits of your ground; neither shall your vine cast her fruit before the time in the field, saith the Lord of hosts. And all nations shall call you blessed: for ye shall be a delightsome land, saith the Lord of hosts. Malachi 3:5–12.
我也要为着侬责备吞吃者，伊弗再毁坏侬地里个出产；侬田野里个葡萄树，也弗到辰光就落果子，这是万军之耶和华讲个。万国也要称侬为有福；因为侬要成为可喜悦之地，这是万军之耶和华讲个。玛拉基书 3:5–12。
The alpha foundational external test of 2024 is followed by the capstone internal test of 2026. That capstone test occurs when the windows of heaven are opened, and three places where those open windows are identified in the context of the church triumphant are Malachi three, Miller’s dream and Revelation nineteen. Malachi is the alpha, Miller’s dream is the middle and Revelation is the omega. The test is illustrated by Christ, as the dirt brush man, casting the jewels into the casket. Those jewels are both truths perfectly arranged in their order, and the remnant. The storehouse is where the meat is gathered and distributed. As with the test of manna, the test of Capernaum and the Bread of Heaven—“meat” is the subject.
二〇二四年个阿尔法奠基性外部试验之后，紧接个是二〇二六年个顶石性内部试验。该顶石试验发生勒天窗打开个辰光；而勒得胜教会个语境当中，指明此些打开个天窗个三处所在，乃是《玛拉基书》第三章、米勒个梦，以及《启示录》第十九章。《玛拉基书》是阿尔法，米勒个梦是当中，《启示录》是欧米伽。此试验借着基督作掸尘个男人、将珠宝投进匣子里来表明。此些珠宝，一面是照其秩序完美排列个真理，一面也是余民。仓库乃是粮食被收聚并分发个所在。正如吗哪个试验、迦百农个试验，以及天上个饼个试验一样——“粮食”乃是主题。
The “meat” is oil in the parable of the virgins, and it represents character, the Holy Spirit and the prophetic message that brings the Holy Spirit into the hearts and minds of those who develop the character of Christ. The “meat” is Joel’s “new wine” that is cut off from the drunkards of Ephraim. To pass the internal capstone temple test of the second angel you must have passed the external first alpha foundational test. If you haven’t accepted the foundation, you cannot be part of the temple which is raised upon the foundation, but if you are not of the number who passed that foundational test, you will build your spiritual counterfeit house upon sand. John calls that counterfeit spiritual house, “the synagogue of Satan” and Jeremiah, “the assembly of mockers.”
「肉」喺童女个比喻里向，就系油，也代表品格、圣灵，并且代表先知个信息；该信息将圣灵带入那些培养基督品格之人个心里搭思想里。「肉」就系约珥所讲个「新酒」，系从以法莲个醉汉当中断绝个。若要通过第二位天使个内在殿顶石圣殿试验，就必须先通过外在个第一阿拉法根基试验。若侬弗曾接受该根基，侬就弗能成为建立喺该根基之上个圣殿个一部分；但若侬弗属于通过该根基试验个人数之中，侬就会将侬属灵个伪冒房屋建造喺沙土之上。约翰称该伪冒个属灵房屋为「撒但个会堂」；耶利米则称之为「亵慢人个会众」。
Bring ye all the tithes and offerings into the storehouse is the internal test where the seal is impressed. The dirt brush man cast the remnant people of God into the enlarged casket, and in so doing He was illustrating the work of bringing all the tithes into the storehouse. The Levites are the offering that is lifted up when He pours out a blessing from the windows of heaven. The dirt brush man’s jewels are His remnant people and in Isaiah chapter six those remnant people are identified as a tithe.
「將爾等一切个十分之一佮供物攏帶入倉房」乃是印記蓋上个內在試驗。掃塵个男子將上帝个餘民擲入擴大个棺匣裡，伊按呢做，就是喺表明將一切个十分之一帶入倉房个工作。利未人就是當伊對天窗傾落福氣辰光所舉起个供物。掃塵个男子个寶石就是伊个餘民；喺《以賽亞書》第六章，該啲餘民有表明做十分之一。
Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. But yet in it shall be a tenth, and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof. Isaiah 6:11–13.
我就讲：“主啊，阿要到几时呢？” 伊回答讲：“一直到城邑荒废，无人居住；房屋空虚，无人；土地全然荒凉。并且耶和华使人迁徙到远方，在这地当中，撇弃的人极其众多。境内还存留十分之一，也要归回，却还要被吞灭；像栗树同栎树，虽被砍伐，树橔仍存留在伊拉里头；照样，圣洁个种子就是其中个余干。” 以赛亚书 6:11–13。
The Lord identifies the question of “how long” on multiple witnesses as pointing to the Sunday law, and in verse three of Isaiah six the angels proclaim “Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory.” Sister White connects this with the mighty angel of Revelation eighteen.
主藉着多个见证指出，“要到几时呢”个问题乃是指向星期日法案；而《以赛亚书》第六章第三节里，天使宣告说：“圣哉，圣哉，圣哉，万军之耶和华；遍地都充满了伊个荣耀。” 怀爱伦姊妹将此与《启示录》第十八章个大力天使联系起来。
“As they [the angels] see the future, when the whole earth shall be filled with His glory, the triumphant song of praise is echoed from one to another in melodious chant, ‘Holy, holy, holy, is the Lord of Hosts.’ They are fully satisfied to glorify God; and in His presence, beneath His smile of approbation, they wish for nothing more. In bearing His image, in doing His service and worshiping Him, their highest ambition is fully reached.” Review and Herald, December 22, 1896.
「佢拉〔天使〕望見將來，當全地要充滿伊个榮光辰光，得勝个讚美之歌就㧪一個傳一個，用和諧个吟唱回響：『聖哉，聖哉，聖哉，萬軍之耶和華。』佢拉完全滿足於榮耀上帝；㑚伊个面前，㑚伊悅納个笑容之下，佢拉弗再想望別樣啥个。㑚承載伊个形像、行伊个事奉並敬拜伊之中，佢拉至高个志向已經完全達到。」《Review and Herald》，1896年12月22日。
Isaiah six identifies 9/11, when the earth was lightened with the glory of the first voice of Revelation eighteen’s two voices. When Isaiah asked “how long” the history of the chapter is identified as the period from 9/11 unto the Sunday law, where the second voice arrives. Isaiah informs us that at the Sunday law there will be a remnant—who are a tithe. The remnant has substance within them—oil in their vessels.
以賽亞書第六章指出九一一，其辰光，因啟示錄第十八章兩個聲音當中頭一個聲音个榮光，地面得著了光照。當以賽亞問「到幾時呢」个辰光，本章个歷史就畀認明為自九一一起，一直到星期日法令个時期；到該辰光，第二個聲音就來到。以賽亞告訴我儕，到星期日法令个時候，會有餘民——就是十分之一。餘民裏向有實質——燈盞裏有油。
But yet in it shall be a tenth [tithe], and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof. Isaiah 6:13.
然而其中還要存留十分之一；其後還要歸回，也要被吞吃：正像篤耨樹，也像橡樹，雖然落葉，樹榦卻仍存留於其中；照樣，聖潔个種子就是其所存个根本。以賽亞書 6:13。
The “tenth” are those who have “returned” in answer to Malachi’s and also Jeremiah’s call to return. They are trees of humanity, combined with Divinity (the holy seed). They will be eaten, for they are not only the messengers, but they are the ensign of the Pentecostal wave loaves; they are the message which the Gentiles shall eat.
「十分之一」乃是該些應瑪拉基並耶利米所發「歸回」之召、而「轉回」個人。伊拉是人類個樹木，與神性（聖個種子）相結合。伊拉將被喫忒，因為伊拉弗但是使者，也就是五旬節搖祭餅個旗號；伊拉就是外邦人將要喫個信息。
Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. Jeremiah 15:19.
故此，耶和华者能恁般讲：若侬转回，我就要使侬再归转，侬也要立勒我面前；若侬从下贱之中提出宝贵个，侬就要做我个口。叫伊拉转向侬；总勿要侬转向伊拉。耶利米书 15:19
Jeremiah represents those who ate the message in the angel’s hand, which was the alpha and foundational test represented by August 11, 1840, 1888, and 9/11, for he says he found the words and did eat them.
耶利米所表象个，就是吃了天使手里信息个人；迭是由1840年8月11日、1888年同9/11所表明个阿尔法并根基性试验，因为伊讲，伊寻着了迭些话语，而且吃了伊。
Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. Jeremiah 15:16.
我寻着了侬个言语，就吃了伊；侬个言语就做了我心里个欢喜并快乐：因为我称为归于侬个名下，哦万军个耶和华上帝。耶利米书 15:16。
Jeremiah is called by God’s name when he ate the little book in the angel’s hand, and that message produced joy and rejoicing, as opposed to shame. When God’s name is given to Jeremiah, he is representing the one hundred and forty-four thousand who are Philadelphians.
耶利米食了天使手里个小书卷辰光，伊就奉上帝个名得召；该个信息所生发个，乃是欢喜与快乐，弗是羞愧。当上帝个名赐拨耶利米辰光，伊所表明个，就是非拉铁非人个十四万四千。
Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. Revelation 3:12.
凡得勝个，我要叫伊做我上帝殿裡个柱石，伊也決弗再出去；我還要寫我上帝个名，並我上帝城个名，就是對我上帝自天降落个新耶路撒冷，寫勒伊身浪；我也要寫我个新名勒伊身浪。啟示錄 3:12。
Jeremiah ate the message of 9/11 and suffered the disappointment of July 18, 2020.
耶利米吃了 9/11 个信息，并受着 2020 年 7 月 18 日个失望。
I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Jeremiah 15:17, 18.
我弗曾坐勒戏笑者个会中，也弗曾欢乐；因着侬个手，我独自坐着：因为侬使我满有愤恨。我的痛苦哪能常常弗断，我个创伤哪能医弗好，竟拒绝得医治呢？侬向我，竟要全然像个骗人个，像会干涸个水一样么？耶利米书 15:17, 18.
Jeremiah’s “assembly of the mockers,” is Philadelphia and Smyrna’s “synagogue of Satan,” who say they are Jews, but they are not. Jeremiah did not rejoice for the message he had proclaimed was a false message, producing only shame, not joy. Jeremiah’s “perpetual wound that refused to be healed,” was the three and a half days that the assembly of mockers rejoiced while Jeremiah, Moses and Elijah were dead in the street that ran through the valley of dead dry bones. In the midst of that period of doubt and uncertainty, the Lord asked Jeremiah to return.
耶利米个「讥诮者之会众」，就是非拉铁非同士每拿个「撒但会堂」；伊拉讲自家是犹太人，其实并弗是。耶利米并弗欢喜，因为伊所传扬个信息是假信息，只生出羞辱，并弗带来喜乐。耶利米个「长久弗肯医好个伤痕」，就是三日半；当讥诮者个会众欢喜个辰光，耶利米、摩西同以利亚倒毙勒穿过死而枯干之骸骨山谷个街路浪。正当该段疑惑同弗确定个时期当中，主叫耶利米转转去。
Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brasen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:19–21.
所以主阿拉介能讲：若侬转回，吾就再领侬转来，侬必立勒吾面前；若侬从卑贱之中分别出宝贵个，侬就要做吾个口。叫伊拉转向侬，侬却弗要转向伊拉。吾要使侬对该百姓成为坚固个铜墙；伊拉要攻击侬，总归弗能胜过侬；因为吾搭侬同勒，要拯救侬，搭解救侬；介是主讲个。吾也要救侬脱离恶人个手，从强暴人个手里赎出侬来。耶利米书 15:19–21。
If Jeremiah would return, God would make him an army, represented as a brazen wall that both the “wicked” and the “terrible” will fight against, but not prevail. This is the army of the white horses with horsemen arrayed in uniforms of white linen. That army, or brazen wall is raised up when Jeremiah returns; if and when, he separates the precious from the vile. In Ezekiel thirty-seven, the army that Sister White says is God’s remnant people stands up when they have returned. The remnant returns, then stands up a mighty army, when they separate the precious and the vile and they then become God’s mouth. They must rightly divide the word of truth, separating the chaff from the wheat for they are using the same rules adopted by their father, who was a miller who specialized in preparing the very best bread. If they separate the precious from the vile; the truth from the error, they will be God’s watchman when God separates the wicked and the wise.
假使耶利米归转， 神就要使伊成为一支军队，以铜墙来表明；“恶人”同“可畏的人”都要来攻击伊，却弗能得胜。这就是白马个军队，骑者身穿白细麻衣，列阵成行。该支军队，或者讲该道铜墙，是在耶利米归转个辰光被兴起来个；若是并且当伊将宝贵个同下贱个分别开来个辰光。在《以西结书》第三十七章里，怀爱伦姊妹所讲个 神余剩个百姓，就是该支军队，乃是在伊拉归回之后站立起来个。余民先归回，随后站起成为一支大能个军队；就在伊拉将宝贵个同下贱个分别开来，并且于是成为 神个口个辰光。伊拉必须按正意分解真理个道，将糠秕同麦子分别开来，因为伊拉所用个，乃是伊拉父亲所采取个同样规矩；伊个父亲原是一个磨坊匠，专门预备极好个面包。伊拉若将宝贵个同下贱个分别开来；将真理同谬误分别开来，伊拉就要在 神将恶人同智慧个分别开来个辰光，成为 神个守望者。
Jeremiah answered the call to return in 2023, then in 2024 he was disappointed as a large group separated at the foundational test of Rome establishing the vision. Jeremiah rightly separated the precious from the vile, the truth from error, and carried on until the omega internal test at the opening of the windows of heaven. When the heavens are opened, the church triumphant has made herself ready. She passed the foundational external alpha test, then she passed the internal omega test of the windows of heaven. She either passes and becomes part of God’s army, or she is blown out of the windows by the wind. She is cast out into a large field, as was Shebna in Isaiah twenty-two or she is cast into the casket. She is either cast into the casket, or cast out of the temple as Nehemiah cast out Tobiah or Christ cast out the money changers. When the dirt brush man casts the jewels into the casket, the casket is either the Word of God in a new framework of truth or the casket is the temple of God, both of which are symbols of Christ, and Christ is not to be divided.
耶利米回应了二〇二三年归回个呼召；随后到二〇二四年，因着一大批人在罗马建立异象个根基性试验之处发生分离，伊深感失望。耶利米正当地将宝贵个同卑贱个分开，将真理同谬误分开，并继续前行，直到天窗开启之时个俄梅戛内部试验。当天门开启之际，得胜个教会已经预备好自家。伊先通过了根基性个外部阿拉法试验，随后又通过了天窗个内部俄梅戛试验。伊或者通过，并成为上帝军队个一部分；或者被风从天窗里吹出去。伊被抛到一大片田野里，正如《以赛亚书》二十二章里个舍伯那一样；或者伊被投入匣子里。伊或者被投入匣子里，或者像尼希米赶出多比雅那样，抑或像基督赶出兑换银钱个人那样，被逐出圣殿。当那位拂去尘土个人将宝石投入匣子里时，这匣子或者是处在一个新真理框架中个上帝之道，或者是上帝个圣殿；这两者侪是基督个表号，而基督是不可分开个。
Is Christ divided? was Paul crucified for you? or were ye baptized in the name of Paul? 1 Corinthians 1:13.
基督是分開了麼？保羅爲儂釘十字架了麼？抑或儂是奉保羅个名受浸个麼？哥林多前書 1:13。
Christ is not separated from Paul. Divinity was not separated from the humanity of Paul. When Paul the human baptized in the name of Divinity their was no division, for the human messenger is combined with the Divine message. Paul was joined to Divinity as certainly as Ephraim was joined to its idols.
基督弗曾同保羅分離。神性也弗曾同保羅个人性分離。當作爲人个保羅奉神性之名施洗辰光，並無分裂，因爲屬人个使者同神聖个信息是結合勒一道个。保羅同神性相聯，確然正如以法蓮同佢个偶像相聯一樣。
Those in Miller’s dream who are cast into the temple (casket), are the tithes of Malachi three who are to be brought into the storehouse, where the meat is stored and distributed. That storehouse is the temple of the one hundred and forty-four thousand, or as Peter stated, “a spiritual house, an holy priesthood.” The casket is the spiritual house and the jewels are the priesthood. For this reason Miller’s dream is recorded on page “81,” a symbol of the Divine High Priest combined with eighty human priests.
米勒梦里向些拨投进圣殿（匣）个，乃是《玛拉基书》第三章所讲个十一奉献，理当带进仓房；肉食就贮藏勒该搭，并从该搭分发出去。该仓房就是一百四十四千人个圣殿，抑或照彼得所讲：“属灵个房屋，圣洁个祭司职分。” 匣就是属灵个房屋，宝石就是祭司职分。为着该个缘故，米勒个梦记勒第“81”页；该个数目乃是神圣大祭司同八十位人间祭司联合个表号。
In Miller’s dream the dirt brush man illustrates bringing the jewels, (which are Isaiah’s tithes and Malachi’s offerings), when He casts the jewels into the temple, which is the storehouse, which is the casket. There are often two questions involved with the second angel, and the omega test is the second angel in relation to the alpha test and the third litmus test. The call is to return, and the return is demonstrated by bringing all the tithes and offerings into the storehouse, that there might be meat in His house. The two questions here are what is the “meat?” and what is the “storehouse?”
勒米勒个梦里向，掸尘人表明将珠宝带转来，（就是《以赛亚书》个什一同《玛拉基书》个供物），当伊将珠宝掼进圣殿个辰光；圣殿就是仓库，仓库就是匣子。第二位天使常常牵涉着两个问题；阿耳法试验同第三道试金石试验相联系个辰光，欧米伽试验就是第二位天使。其呼召乃是转回；而转回个明证，就是将一切什一同供物都带进仓库里，叫伊个殿里有粮。此地个两个问题，就是“粮”是啥个？“仓库”又是啥个？
If the jewels are the messengers, or if the jewels are the message determines how those two questions are answered. If it is the messengers, then they are the tithe that make up the temple, that is always erected in the second step. If it is the message, it is the message of the Midnight Cry that is brought to perfection as the capstone of the temple, and of the empowerment of the second angel’s message.
若寶石係使者，抑或寶石係信息，決定了該兩個問題當哪能回答。若係使者，個末伊拉就是構成聖殿个十分之一，也就是總歸在第二步所建立个。若係信息，個末伊拉就是半夜呼喊个信息；此信息作為聖殿个頂石被帶到完全，並且也係第二位天使信息得著能力个事。
And said, For this cause shall a man leave father and mother, and shall cleave to his wife: and they twain shall be one flesh? Wherefore they are no more twain, but one flesh. What therefore God hath joined together, let not man put asunder. Matthew 19:5, 6.
并讲：为此，一个人应当离开父母，与妻子连合；两个人成为一体。这样，佢拉就勿再是两个，乃是一个身体。所以，上帝所配合个，人勿可分开。马太福音 19:5, 6.
We will continue this study in the next article.
阿拉将会来篇文章里继续箇项研究。
“I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, which would have taught them the way into the heavenly sanctuary. The rendering of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.
「我受指示，轉去重看基督頭一擺降臨个宣告。約翰奉差，帶著以利亞个靈同權能，來替耶穌預備道路。凡棄絕約翰見證个人，攏無法從耶穌个教訓得著益處。𠮶等反對預告伊降臨个信息个人，就使自家立在一個所在，致使伊拉無法容易領受伊是彌賽亞个最有力憑據。撒但引誘𠮶等棄絕約翰信息个人，再進一步，去棄絕並釘基督十字架。伊拉做了𠮶事，就使自家落到一個地步，致使伊拉無法領受五旬節个福氣；𠮶福氣本會教導伊拉曉得通往天上聖所个道路。殿裡幔子裂開，顯明猶太人个祭祀同典章，已經無再蒙悅納。偉大个祭物已經獻上，也已經蒙接納；五旬節降下个聖靈，將門徒个心思，對地上聖所引到天上聖所；耶穌已經憑伊自家个血進入彼處，好將伊贖罪个益處澆灌互伊个門徒。獨獨猶太人卻給留在全然个黑暗裡。伊拉失落了一切本來可能得著、關乎救恩計畫个光，猶自倚靠伊拉無用个祭祀同供物。天上聖所已經取代了地上聖所，總是伊拉對𠮶個改變全無曉得。所以，伊拉就無法從基督在聖所中个中保職分得著益處。」
“Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 259–261.
“許多人看著猶太人拒絕並釘基督十字架其經過，心裡驚駭；及至伊拉讀著主受凌辱个歷史，就想自家是愛伊个，決弗會像彼得个樣子否認伊，也弗會像猶太人个樣子釘伊十字架。然而，鑒察眾人心腸个上帝，已經將伊拉所自稱感著个對耶穌个愛，擺到試驗當中。全天庭攏以極深个關切，注看頭一位天使信息所受个接待。毋過，許多自稱愛耶穌、讀著十字架个故事還流眼淚个人，倒轉譏誚伊來臨个福音。伊拉非但無歡歡喜喜接受此信息，反倒宣稱這是一種迷惑。伊拉恨惡那些愛慕伊顯現个人，還將伊拉逐出教會。凡是拒絕頭一個信息个人，也就弗能從第二個得著益處；連半夜个呼聲——本是要預備伊拉，藉著信心同耶穌一同進入天上聖所中至聖所——伊拉也無法從其中得益。伊拉既然拒絕了前頭兩個信息，就已經使自家个悟性昏暗到一個地步，致使伊拉在第三位天使个信息裡——就是指示通往至聖所之路个信息——一點光也看弗見。我看見，正如猶太人釘了耶穌十字架，照名个諸教會也釘了這些信息个十字架；所以，伊拉對通往至聖所个道路毫無認識，也弗能從耶穌在彼搭个代求得著益處。伊拉像猶太人一樣，獻上伊拉毫無用處个祭物；同樣，伊拉也是將伊拉毫無用處个祈禱，獻到耶穌已經離開个聖所間隔裡去。撒但因著這個欺哄大得歡喜，就裝出一副宗教个樣式，將這些自稱基督徒个人个心思引到自家身上，用伊个權能、伊个神蹟並虛謊个奇事，牢牢將伊拉扣在伊个網羅裡。”《早期著作》，259–261。