The week that Christ confirmed the covenant represented the period from His baptism, until Christ in the heavenly sanctuary stood up at the stoning of Stephen.
基督堅立盟約嘅嗰一週，乃係指由佢受浸開始，直到司提反被人用石頭打死嗰時，基督喺天上聖所中站起來為止嘅期間。
But he, being full of the Holy Ghost, looked up stedfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God, And said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God. Then they cried out with a loud voice, and stopped their ears, and ran upon him with one accord, And cast him out of the city, and stoned him: and the witnesses laid down their clothes at a young man’s feet, whose name was Saul. And they stoned Stephen, calling upon God, and saying, Lord Jesus, receive my spirit. And he kneeled down, and cried with a loud voice, Lord, lay not this sin to their charge. And when he had said this, he fell asleep. Acts 7:55–60.
但司提反被聖靈充滿，定睛望天，看見神的榮耀，又看見耶穌站在神的右邊；就說：「看哪，我看見天開了，人子站在神的右邊。」眾人就大聲喊叫，摀着耳朵，齊心擁上前去，把他推出城外，用石頭打他。作見證的人把衣裳放在一個少年人腳前，那少年名叫掃羅。他們正用石頭打司提反的時候，司提反呼求神，說：「主耶穌，接收我的靈魂！」又跪下大聲喊着說：「主啊，不要將這罪歸於他們！」說了這話，就睡了。使徒行傳 7:55–60。
When Stephen was stoned and Michael stood up, the gospel went to the Gentiles, for until that time the gospel was restricted to the Jews.
當司提反被石頭打死，而米迦勒站起來之時，福音便傳到外邦人那裏，因為直到那時為止，福音一直只限於猶太人。
“Then, said the angel, ‘He shall confirm the covenant with many for one week [seven years].’ For seven years after the Saviour entered on His ministry, the gospel was to be preached especially to the Jews; for three and a half years by Christ Himself; and afterward by the apostles. ‘In the midst of the week He shall cause the sacrifice and the oblation to cease.’ Daniel 9:27. In the spring of A. D. 31, Christ the true sacrifice was offered on Calvary. Then the veil of the temple was rent in twain, showing that the sacredness and significance of the sacrificial service had departed. The time had come for the earthly sacrifice and oblation to cease.
於是，天使說：「祂必與許多人堅定盟約，一七之內［七年］。」救主開始祂傳道工作之後的七年之中，福音要特別向猶太人傳講；前三年半由基督親自傳講，其後則由使徒傳講。「一七之半，祂必使祭祀與供獻止息。」但以理書 9:27。主後31年春，基督這真正的祭牲在髑髏地被獻上。那時，聖殿的幔子從上到下裂為兩半，表明獻祭之禮的神聖性與意義都已離去。地上的祭祀與供獻止息的時候已經到了。
“The one week—seven years—ended in A. D. 34. Then by the stoning of Stephen the Jews finally sealed their rejection of the gospel; the disciples who were scattered abroad by persecution ‘went everywhere preaching the word’ (Acts 8:4); and shortly after, Saul the persecutor was converted, and became Paul, the apostle to the Gentiles.” The Desire of Ages, 233.
「嗰一週——七年——喺主後34年完結。其後，藉住用石頭打死司提反，猶太人最終封實咗佢哋對福音嘅拒絕；因逼迫而分散各處嘅門徒，『到處傳道』（使徒行傳 8:4）；而唔耐之後，逼迫人嘅掃羅悔改歸主，成為保羅，即奉差遣往外邦人嗰位使徒。」《歷代願望》，233。
In the year 34, the sacred week (twenty-five hundred and twenty days), ended and ancient Israel was divorced from God, their probation had fully closed. At that point the retribution against ancient Israel for the rejection of the covenant, and for the crucifixion of the Son of God was subject to God’s executive judgment. God in His longsuffering mercy deferred the destruction of Jerusalem until the siege and destruction in 66 AD through to 70 AD.
到咗公元34年，神聖嘅一週（二千五百二十日）完結，古代以色列亦被 神休棄，佢哋嘅恩典時期已經完全結束。到嗰個時候，古代以色列因棄絕聖約，並將 神嘅兒子釘十字架，而招致嘅報應，就交由 神施行審判。 神以祂長久忍耐嘅憐憫，將耶路撒冷嘅毀滅延遲，直到主後66年至70年間嘅圍城同毀滅。
The verses in Daniel chapter nine, that identified the week Christ confirmed the covenant, also identifies that pagan Rome (the prince that shall come) would destroy the city and sanctuary, but God in His longsuffering mercy, allowed the children of ancient Israel time to hear the gospel and make a decision as their fathers had done during the seven year period of Christ’s and the disciples’ ministry among them.
《但以理書》第九章中嗰啲指出基督確認盟約之七十個七中最後一個七嘅經文，同樣指出異教羅馬（「那將來的王子」）必毀滅城同聖所；但上帝因祂恆久忍耐嘅憐憫，仍容許古以色列嘅子民有時間聽聞福音並作出抉擇，正如佢哋嘅列祖曾喺基督同門徒於佢哋中間服事嗰七年期間所行的一樣。
“For nearly forty years after the doom of Jerusalem had been pronounced by Christ Himself, the Lord delayed His judgments upon the city and the nation. Wonderful was the long-suffering of God toward the rejectors of His gospel and the murderers of His Son. The parable of the unfruitful tree represented God’s dealings with the Jewish nation. The command had gone forth, ‘Cut it down; why cumbereth it the ground?’ (Luke 13:7) but divine mercy had spared it yet a little longer. There were still many among the Jews who were ignorant of the character and the work of Christ. And the children had not enjoyed the opportunities or received the light which their parents had spurned. Through the preaching of the apostles and their associates, God would cause light to shine upon them; they would be permitted to see how prophecy had been fulfilled, not only in the birth and life of Christ, but in His death and resurrection. The children were not condemned for the sins of the parents; but when, with a knowledge of all the light given to their parents, the children rejected the additional light granted to themselves, they became partakers of the parents’ sins, and filled up the measure of their iniquity.
「耶路撒冷所受嘅厄運既由基督親自宣告之後，主差唔多四十年之久，仍延遲對嗰城同嗰國施行審判。上帝對於嗰啲拒絕佢福音、又殺害佢兒子嘅人，所顯明嘅忍耐，實在奇妙。嗰棵唔結果子嘅樹嘅比喻，表明咗上帝點樣對待猶太國。命令已經發出：『把它砍了吧，何必白佔地土呢？』（路加福音 13:7）但上帝嘅憐憫仍然暫且寬容佢多一時。猶太人當中，仍有好多人唔認識基督嘅品格同工作。而且，兒女並未曾享有機會，亦未曾領受佢哋父母所輕棄嘅亮光。上帝要藉着使徒同佢哋同工嘅傳講，使亮光照耀喺佢哋身上；佢哋要蒙准看見，預言點樣得以應驗，不單喺基督嘅降生同生平上，也喺佢嘅死同復活上。兒女唔會因父母嘅罪而被定罪；但當兒女明知一切曾賜畀佢哋父母嘅亮光，卻又拒絕那加賜畀自己嘅亮光時，佢哋就有分於父母嘅罪，並且使自己罪孽嘅分量滿盈。」
“The long-suffering of God toward Jerusalem only confirmed the Jews in their stubborn impenitence. In their hatred and cruelty toward the disciples of Jesus they rejected the last offer of mercy. Then God withdrew His protection from them and removed His restraining power from Satan and his angels, and the nation was left to the control of the leader she had chosen. Her children had spurned the grace of Christ, which would have enabled them to subdue their evil impulses, and now these became the conquerors. Satan aroused the fiercest and most debased passions of the soul. Men did not reason; they were beyond reason—controlled by impulse and blind rage. They became satanic in their cruelty. In the family and in the nation, among the highest and the lowest classes alike, there was suspicion, envy, hatred, strife, rebellion, murder. There was no safety anywhere. Friends and kindred betrayed one another. Parents slew their children, and children their parents. The rulers of the people had no power to rule themselves. Uncontrolled passions made them tyrants. The Jews had accepted false testimony to condemn the innocent Son of God. Now false accusations made their own lives uncertain. By their actions they had long been saying: ‘Cause the Holy One of Israel to cease from before us.’ Isaiah 30:11. Now their desire was granted. The fear of God no longer disturbed them. Satan was at the head of the nation, and the highest civil and religious authorities were under his sway.” The Great Controversy, 27, 28.
上帝向耶路撒冷所發的長久忍耐，只不過使猶太人更堅固於佢哋頑梗不悔改之中。佢哋因着對耶穌門徒嘅仇恨同殘酷，拒絕咗最後一次憐憫嘅邀請。於是，上帝就撤回祂對佢哋嘅保護，並且除去祂對撒但同佢使者嘅抑制能力；呢個國家就被留喺佢所揀選嘅首領控制之下。佢嘅兒女曾經棄絕基督嘅恩典；本來呢恩典可以使佢哋制伏自己邪惡嘅衝動，但而家，呢啲衝動反而成為征服佢哋嘅力量。撒但激起人心靈中最猛烈、最卑下嘅情慾。人唔再講理；佢哋已經去到理性所不能及之地——畀衝動同盲目嘅狂怒所操縱。喺殘酷方面，佢哋變得撒但化。喺家庭之中，喺國家之內，無論上層抑或下層階級，都充滿猜疑、嫉妒、仇恨、爭鬥、叛逆、兇殺。無論喺邊度，都冇安全可言。朋友同親族彼此出賣。父母殺害兒女，兒女殺害父母。人民嘅統治者連管治自己都冇能力。失去約束嘅情慾使佢哋成為暴君。猶太人曾經接受假見證，為要定無辜嘅上帝兒子嘅罪。如今，虛假嘅控告反使佢哋自己嘅性命變得朝不保夕。藉着佢哋嘅行為，佢哋長久以來一直都係咁講：『叫以色列的聖者從我哋面前止息吧。』以賽亞書 30:11。如今，佢哋所想要嘅，已蒙應允。對上帝嘅懼怕再唔攪擾佢哋。撒但企喺國家嘅首位，而最高嘅政權同宗教當局都受佢支配。」《善惡之爭》，27, 28。
As the Messenger of the Covenant, Christ first dealt exclusively with the Jews. In the year 34, at the stoning of Stephen, the gospel then went to the Gentiles, and the time of God’s executive judgment arrived, though God in His mercy deferred that point in time for about forty years.
作為立約的使者，基督起初只專向猶太人作工。到公元34年，司提反被石頭打死之時，福音便傳到外邦人那裏，而上帝施行審判的時候也隨之來到；然而，上帝在祂的憐憫中，將那一時刻延後了約四十年。
As the Messenger of the Covenant, in fulfillment of Malachi chapter three, Christ twice cleansed the temple. He did so in a period that was especially set apart for the covenant people who were then being passed by and divorced, and also for those who would then become the new chosen people. When that period of time concluded, the time of God’s executive judgment began. John the Baptist was the messenger who prepared the way for Christ’s work of raising up a new chosen people that He would enter into covenant with.
作為立約的使者，為應驗《瑪拉基書》第三章，基督曾兩次潔淨聖殿。祂如此行，是在一段特別分別出來的時期之內；這段時期一方面是為着那些當時正被越過並被休棄的立約之民，另一方面也是為着那些將要成為新的蒙揀選之民的人。當那段時期結束之後，神施行審判的時候便開始了。施洗約翰就是那位預備道路的使者，為基督興起一個新的蒙揀選之民、就是祂將要與之立約的子民之工作預備道路。
The two temple cleansings were object lessons identifying Christ’s work of cleansing the soul temple. When the Messenger of the Covenant suddenly arrives in Malachi chapter three, He purifies and also purges the sons of Levi, for the purpose of creating an offering, as in days of old.
兩次潔淨聖殿，乃係啟示性嘅實物教訓，表明基督潔淨心靈聖殿嘅工作。當立約嘅使者喺瑪拉基書第三章忽然來到之時，祂潔淨利未子孫，亦煉淨佢哋，為要使他們能獻上祭物，如同古時之日。
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 3:2–3.
但祂來臨之日，誰能當得起呢？祂顯現之時，誰能站立得住呢？因為祂如煉金之人的火，又如漂布之人的鹼：祂必坐下，如煉淨銀子的，潔淨銀子的；祂必潔淨利未的子孫，熬煉他們像金銀一樣，使他們可以憑公義獻供物給耶和華。那時，猶大和耶路撒冷所獻的供物，必蒙耶和華悅納，彷彿古時之日，又如上古之年。瑪拉基書 3:2–3。
Malachi chapter three, and the two temple cleansings represent a perfection of the faith of the sons of Levi that is accomplished by the Messenger of the Covenant. The perfection of the faith of the sons of Levi is represented by the purification of the gold.
瑪拉基書第三章，而兩次潔淨聖殿乃象徵利未子孫之信心被成全；這成全乃由立約的使者所完成。利未子孫之信心的成全，乃以煉淨金子為其表徵。
“There must be, with all who have any influence in the sanitarium, a conforming to God’s will, a humiliation of self, an opening of the heart to the precious influence of the Spirit of Christ. The gold tried in the fire represents love and faith. Many are nearly destitute of love. Self-sufficiency blinds their eyes to their great need. There is a positive necessity for a daily conversion to God, a new, deep, and daily experience in the religious life.” Testimonies, volume 4, 558.
「凡喺療養院中有任何影響力嘅人，都必須順服上帝嘅旨意，自卑己心，向基督之靈寶貴嘅感化敞開心門。經火試驗嘅金子，乃係表徵愛同信心。好多人幾乎完全缺乏愛。自恃自足使佢哋眼目昏蒙，看唔見自己極大嘅需要。人實在有一種明確而迫切嘅必要，日日歸向上帝，喺宗教生活上有一種新嘅、深切嘅、每日嘅經歷。」《教會證言》第4卷，558頁。
Malachi chapter three, and the two temple cleansings represent a perfection of the understanding of the increase of knowledge within the wise, who are the sons of Levi, that is accomplished by the Messenger of the Covenant. The perfection of the sons of Levi’s represented by the purification of the silver.
瑪拉基書第三章，而兩次潔淨聖殿乃係表明，藉着立約之使者所成就、在智慧人——即利未之子——當中知識增長之理解達於完全。利未之子之完全，乃由煉淨銀子所表徵。
The words of the Lord are pure words: as silver tried in a furnace of earth, purified seven times. Psalm 12:6.
耶和華嘅言語係純淨嘅言語；好似銀子喺地上嘅爐中煉過，煉淨七次。詩篇 12:6。
The Messenger of the Covenant was to purify the sons of Levi as silver and gold. The Word of God is what purifies, for to be purified is to be justified and sanctified.
立約之使者要潔淨利未的子孫，如同煉淨銀與金。神的道乃是使人得潔淨者，因為得潔淨就是得稱義並成聖。
Sanctify them through thy truth: thy word is truth. John 17:17.
求你用你嘅真理使佢哋成聖；你嘅道就是真理。約翰福音 17:17。
John the Baptist was the messenger that prepared the way for the Messenger of the Covenant in the first fulfillment of Malachi chapter three, and his message in that regard was fourfold in nature. His work included the identification of the work of purification that was to be accomplished by the Messenger of the Covenant, and that the work of purification accomplished was represented as an act of sweeping a threshing-floor. He identified that the former chosen people were then in the process of being passed by. He also presented the Laodicean message to God’s people, thus showing them their sins and the sins of their fathers. He placed all these realities in the context of the “wrath to come.” The work of the messenger who prepared the way, represented a work by one who had never received an education in the educational system of the people who were being passed by.
施洗約翰乃係喺《瑪拉基書》第三章第一次應驗之時，為立約之使者預備道路嗰位使者；而就此而言，佢所傳嘅信息具備四重性質。佢嘅工作包括指出：立約之使者所要成就嘅，乃係潔淨之工；而所成就嘅潔淨之工，乃被表徵為簸淨禾場嘅行動。佢指出，先前蒙揀選嘅子民當時正處於被越過嘅過程之中。佢亦向神嘅子民傳講老底嘉信息，藉此向佢哋顯明佢哋自己嘅罪，以及佢哋列祖嘅罪。佢將呢一切現實，都置於「將來忿怒」嘅背景之下。嗰位預備道路之使者嘅工作，表徵咗一項工作：由一位從未喺嗰啲正被越過之民嘅教育體系之中受過教育嘅人所作。
“In John the Baptist the Lord raised up for Himself a messenger to prepare the way of the Lord. He was to bear to the world an unflinching testimony in reproving and denouncing sin. Luke, in announcing his mission and work, says, ‘And he shall go before Him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord’ (Luke 1:17).
「喺施洗約翰身上，主為自己興起咗一位使者，去預備主嘅道路。佢要向世人作出毫不退縮嘅見證，責備並斥責罪惡。路加喺宣告佢嘅使命同工作時話：『他必有以利亞的心志能力，行在主的前面，叫為父的心轉向兒女，叫悖逆的人轉從義人的智慧，又為主預備合用的百姓。』（Luke 1:17）」
“Many of the Pharisees and Sadducees came to the baptism of John, and addressing these, he said, ‘O generation of vipers, who hath warned you to flee from the wrath to come? Bring forth therefore fruits meet for repentance: and think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham. And now also the ax is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. 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 throughly purge His floor, and gather His wheat into the garner; but He will burn up the chaff with unquenchable fire’ (Matthew 3:7–12).
「有許多法利賽人同撒都該人來到約翰施洗之處；約翰對他們說：『毒蛇的種類，誰指示你們逃避將來的忿怒呢？你們要結出果子來，與悔改的心相稱；不要自己心裏說：我們有亞伯拉罕為父；我告訴你們，神能從這些石頭中給亞伯拉罕興起子孫來。現在斧子已經放在樹根上；凡不結好果子的樹，就砍下來，丟在火裏。我是用水給你們施洗，叫你們悔改；但那在我以後來的，能力比我更大，我就是替祂拿鞋也不配；祂要用聖靈與火給你們施洗。祂手裏拿着簸箕，要徹底揚淨祂的場，把麥子收在倉裏；糠秕卻要用不滅的火燒盡。』」（馬太福音 3:7–12）
“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, 147, 148.
「約翰的聲音被高舉，如同號筒一般。他所領受的使命乃是：『向我百姓說明他們的過犯，向雅各家說明他們的罪惡。』（以賽亞書 58:1）他並沒有受過人的學問；上帝同大自然乃是他的教師。但在基督前面預備道路，必須有一位人，剛膽到能像古時的先知那樣發出聲音，呼召這墮落的國民悔改。」《信息選粹》卷二，147，148。
William Miller was the second messenger that prepared the way for the Messenger of the Covenant, and Miller’s person and work had been typified by John the Baptist.
威廉・米勒乃係預備「立約之使者」道路嘅第二位使者，而米勒本人同佢所作嘅工，早已由施洗約翰所預表。
“Thousands were led to embrace the truth preached by William Miller, and servants of God were raised up in the spirit and power of Elijah to proclaim the message. Like John, the forerunner of Jesus, those who preached this solemn message felt compelled to lay the ax at the root of the tree, and call upon men to bring forth fruits meet for repentance.” Early Writings, 233.
「數以千計的人被引領去接受威廉．米勒所傳講的真理，而上帝的僕人亦在以利亞的靈與能力之中被興起，去宣告這信息。正如耶穌的先驅約翰一樣，那些傳講這嚴肅信息的人，深感自己有責任把斧子放在樹根上，並呼籲人結出與悔改相稱的果子。」《早期著作》，233。
The quibbling Jews in the time of Christ had been led to trust in a false message of the Messiah. “Messiah” is the Hebrew word for the Greek word “Christ” which means “anointed”.
基督時代嗰啲吹毛求疵嘅猶太人，已經畀人引到去相信一個關於彌賽亞嘅虛假信息。「彌賽亞」係希伯來文，對應希臘文「基督」，意思即係「受膏者」。
The word which God sent unto the children of Israel, preaching peace by Jesus Christ: (he is Lord of all:) That word, I say, ye know, which was published throughout all Judaea, and began from Galilee, after the baptism which John preached; How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him. Acts 10:36–38.
神差遣給以色列子民的道，就是藉着耶穌基督傳講平安的福音；（祂是萬有的主；）這道，我說，你們是知道的；這道傳遍了全猶太，是在約翰所宣講的洗禮之後，從加利利起頭。神怎樣以聖靈和能力膏拿撒勒人耶穌；祂周流四方行善，醫好一切被魔鬼壓制的人；因為神與祂同在。使徒行傳 10:36–38。
Both “messiah” and “Christ” mean “the anointed one”. Christ was anointed at His baptism, so technically He was not the Messiah or the Christ until His baptism. His baptism prophetically aligns with the descent of the angel in Revelation chapter ten, that descended on August 11, 1840, and it also aligns with the descent of the mighty angel of Revelation chapter eighteen, who descended on September 11, 2001. The three prophetic waymarks identify the manifestation of the Holy Spirit in the latter rain.
「彌賽亞」同「基督」兩者都係指「受膏者」。基督喺祂受浸之時先至受膏，所以嚴格嚟講，直到祂受浸之前，祂都仲未係彌賽亞，亦未係基督。祂嘅受浸，喺預言上對應《啟示錄》第十章嗰位天使嘅降臨；嗰次降臨發生喺1840年8月11日；同時亦對應《啟示錄》第十八章嗰位大力天使嘅降臨；嗰次降臨發生喺2001年9月11日。呢三個預言嘅路標，指出聖靈喺晚雨中嘅彰顯。
The quibbling Jews held to a misconception, a false prophetic message that the Messiah would bring about a literal earthly kingdom where the nation of Israel would govern the world. It was a false message that promised “peace and prosperity”.
嗰啲吹毛求疵嘅猶太人固守住一個錯誤觀念，一個虛假嘅先知性信息，以為彌賽亞會建立一個字面上屬地嘅國度，由以色列國統治世界。呢係一個虛假嘅信息，應許咗「和平與繁榮」。
William Miller’s message had two major elements. The first was the application of the time prophecies that identified the cleansing of the sanctuary, and the second was his rejection of the Catholic interpretation of the thousand-year millennium that the Protestants were prone to believe. That false view of the millennium identified as a thousand years of peace and prosperity, had been represented by the false view of the Messiah’s kingdom that was held by the quibbling Jews.
威廉・米勒的信息有兩個主要要素。第一，是他對時間性預言的應用，藉此指明聖所的潔淨；第二，是他拒絕天主教對一千年禧年的解釋，而新教徒往往傾向於相信那種解釋。那種把禧年視為一千年和平與繁榮的錯誤觀點，正如昔日那些吹毛求疵的猶太人所持有關於彌賽亞國度的錯誤看法一樣。
Those two witnesses identify a counterfeit latter rain message promising “peace and prosperity” in the third and final fulfillment of the history of the messenger who prepares for the Messenger of the Covenant to suddenly come to His temple. That false latter rain message is identified as a “peace and safety” message, in contrast to the message of John the Baptist who identified that “every tree which bringeth not forth good fruit is hewn down, and cast into the fire,” when “the wrath to come” arrives. It was also represented by Miller’s identification that there would be no thousand years of peace, as Catholicism teaches, for when the Lord returns, He will destroy the earth with the brightness of His coming.
嗰兩位見證人指明一個冒牌嘅晚雨信息；喺嗰位為立約之使者預備道路、使祂忽然臨到祂殿中之使者嘅歷史第三次、亦即最後一次應驗之中，呢個信息應許「平安同昌盛」。呢個虛假嘅晚雨信息被指明為一個「平安穩妥」嘅信息，與施洗約翰所傳嘅信息成為對比；施洗約翰曾指出，當「將來的忿怒」臨到之時，「凡不結好果子嘅樹，就砍下來，丟在火裏。」呢一點亦由米勒所指出嘅事所預表：並唔存在天主教所教導嘅一千年太平，因為當主再來之時，祂必以自己降臨嘅榮光毀滅全地。
And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels, In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ: Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power. 2 Thessalonians 1:7–9.
並且你們這些受患難的人，當主耶穌同祂有能力的天使從天上顯現之時，要與我們一同得安息。祂要在火焰中施行報應於那些不認識神、又不順從我們主耶穌基督福音的人。這等人必受刑罰，就是永遠沉淪，離開主的面和祂權能的榮光。帖撒羅尼迦後書 1:7–9
The first two messengers who prepared for the Messenger of the Covenant to enter into covenant with a new chosen people, demonstrate that a false “peace and safety” latter rain message, which was formulated in the third generation of Laodicean Adventism, has been designed by Satan to prevent Laodicean Adventism in the fourth generation from recognizing the role of Islam, as represented in the third Woe.
那兩位首先為立約使者預備、使祂得以與一個新蒙揀選之民立約的使者，顯明了一個虛假的「平安穩妥」晚雨信息——此信息乃於老底嘉復臨信仰第三代中形成——乃是撒但所設計，為要攔阻老底嘉復臨信仰第四代認出伊斯蘭所擔當的角色，正如第三樣災禍所表徵的一樣。
In the purification process that is accomplished for those represented by the sons of Levi, the one who comes after John the Baptist was to thoroughly sweep and “purge” His floor, with the fan that is in His hand. That work is accomplished by His Word.
喺為嗰啲由利未子孫所預表嘅人而成就嘅潔淨過程之中，嗰位喺施洗約翰之後而來者，要用祂手中嘅簸箕，徹底揚淨並「潔除」祂嘅禾場。呢項工作乃係藉着祂嘅道而成就。
“‘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.
「『祂手裡拿着簸箕，要徹底揚淨祂的禾場，把麥子收在倉裡。』馬太福音 3:12。這乃是潔淨的其中一個時候。藉着真理的話，糠秕正從麥子中被分別出來。因他們太虛榮、自以為義，不肯接受責備；又太愛世界，不肯接受謙卑的生活，所以許多人離開了耶穌。今日，仍有許多人在作同樣的事。現今，人的心靈正如當日迦百農會堂裡那些門徒一樣，受着試驗。當真理直指人心時，他們便看見自己的生活並不符合上帝的旨意。他們看見自己需要有徹底的改變；但他們不願承擔那克己的工作。因此，當他們的罪被揭露時，便心生惱怒。他們帶着冒犯而離去，正如那些門徒離開耶穌時發怨言說：『這話甚難，誰能聽呢？』」《歷代願望》，392。
The message of the latter rain is the “debate” of Habakkuk chapter two, and it is the words of truth, that separate the chaff from the wheat. That separation is the purging accomplished by the Messenger of the Covenant. In Millerite history, the message of Daniel chapter eight, verse fourteen, produced a purging when it first failed and brought about the tarrying time of Habakkuk chapter two and the parable of the ten virgins in Matthew chapter twenty-five. When the message of the Midnight Cry was ultimately fulfilled on October 22, 1844, it produced an even greater purging. Then it was that the Messenger of the Covenant suddenly arrived and began the final purging and purification. The movement that had passed through the first two of three purifications and purging’s, failed the third and was sent to the wilderness of Laodicea in 1863.
後雨的信息乃係《哈巴谷書》第二章所講嘅「辯論」，亦即係真理嘅言語；正係呢啲言語，將糠秕同麥子分別開嚟。呢種分別，就係由立約的使者所完成嘅潔淨。在米勒派嘅歷史當中，《但以理書》第八章十四節嘅信息，喺第一次落空之時產生咗一次潔淨，並帶出咗《哈巴谷書》第二章所講嘅遲延時期，同埋《馬太福音》第二十五章十個童女嘅比喻。及至半夜呼聲嘅信息最終喺1844年10月22日應驗之時，佢又產生咗一次更大嘅潔淨。就係喺嗰時，立約的使者忽然來到，並開始最後嘅潔淨與煉淨。呢場運動曾經經過三次煉淨同潔淨之中嘅頭兩次，卻喺第三次失敗，並於1863年被送入老底嘉嘅曠野。
In the Millerite history the Protestants were first purged by the words of truth, thereafter the movement of the first angel was purged at the arrival of the third testing message. But those who had been the builders of the Millerite temple during the forty-six years from 1798 unto 1844, failed the third test, which arrived on October 22, 1844, though they perfectly fulfilled the parable of the ten virgins.
喺米勒派嘅歷史之中，新教徒首先藉住真理之言而被潔淨；其後，第一位天使嘅運動亦喺第三個試驗信息來到之時被潔淨。但係，嗰啲喺一七九八年至一八四四年之間四十六年間作為米勒派聖殿建造者嘅人，雖然完全應驗咗十個童女嘅比喻，卻喺一八四四年十月二十二日來到嘅第三次試驗之中失敗。
“Many who went forth to meet the Bridegroom under the messages of the first and second angels, refused the third, the last testing message to be given to the world, and a similar position will be taken when the last call is made.
「許多喺第一位同第二位天使嘅信息之下出去迎接新郎嘅人，拒絕咗第三位天使──即係將要傳畀世界嘅最後試驗信息；而當最後嘅呼召發出之時，人亦將會採取同樣嘅立場。」
“Every specification of this parable should be carefully studied. We are represented either by the wise or by the foolish virgins.” Review and Herald, October 31, 1899.
「呢個比喻嘅每一項細節都應當仔細研究。我哋所代表嘅，不是智慧的童女，便是愚拙的童女。」《Review and Herald》，1899年10月31日。
The prophetic history that began at the arrival of the third angel on October 22, 1844, was a failure, and it ended with the rebellion of 1863. By 1850 Sister White penned the following message.
由1844年10月22日第三位天使來到時開始嘅預言歷史，乃係一次失敗；而佢以1863年嘅背叛告終。到咗1850年，懷愛倫姊妹寫下以下信息。
“The Lord gave me a view, January 26, which I will relate. I saw that some of the people of God were stupid and dormant; and were but half awake, and did not realize the time we were now living in; and that the ‘man’ with the ‘dirt-brush’ had entered, and that some were in danger of being swept away. I begged of Jesus to save them, to spare them a little longer, and let them see their awful danger, that they might get ready before it should be forever too late. The angel said, ‘Destruction is coming like a mighty whirlwind.’ I begged of the angel to pity and to save those who loved this world, and were attached to their possessions, and were not willing to cut loose from them, and sacrifice them to speed the messengers on their way to feed the hungry sheep, who were perishing for want of spiritual food.
「主喺一月二十六日賜咗我一個異象，依家我要述說。我見到上帝子民當中有啲人愚昧、沉睡，只係半醒，並冇意識到我哋現今所處嘅時候；而且嗰個攞住『掃塵掃』嘅『人』已經進來，有啲人正處於被掃除嘅危險之中。我懇求耶穌拯救佢哋，寬容佢哋多一陣，俾佢哋看見自己可怕嘅危險，好叫佢哋可以喺永遠太遲之前預備妥當。天使說：『毀滅正如猛烈嘅旋風臨到。』我懇求天使憐憫並拯救嗰啲愛呢個世界、戀住自己財產、不願與之割離，亦唔肯犧牲呢啲去促使使者上路，餵養嗰啲因缺乏屬靈糧食而將要滅亡、飢餓嘅羊。」
“As I viewed poor souls dying for want of the present truth, and some who professed to believe the truth were letting them die, by withholding the necessary means to carry forward the work of God, the sight was too painful, and I begged of the angel to remove it from me. I saw that when the cause of God called for some of their property, like the young man who came to Jesus, [Matthew 19:16–22.] they went away sorrowful; and that soon the overflowing scourge would pass over and sweep their possessions all away, and then it would be too late to sacrifice earthly goods, and lay up a treasure in heaven.” Review and Herald, April 1, 1850.
「當我看見可憐嘅靈魂因缺乏現今真理而走向滅亡，而有啲自稱相信真理嘅人，竟因扣留推進上帝工作所必需嘅資財，任由佢哋滅亡，呢景象實在太過痛苦，以致我懇求天使將佢從我眼前挪開。我看見，當上帝嘅聖工要求佢哋獻出一部分財產時，佢哋就好似那個到耶穌跟前來嘅少年人一樣，[馬太福音 19:16–22。] 憂憂愁愁噉走開；而且好快，氾濫嘅刑罰就要越過，將佢哋嘅財物一掃而空；到嗰時，要犧牲地上嘅財物，積聚財寶在天上，就已經太遲了。」《Review and Herald》，1850年4月1日。
In 1850, the dirt-brush man had already arrived. On October 22, 1844, the Messenger of the Covenant had suddenly come to His temple, and He began the work of purging and purifying the sons of Levi.
到咗1850年，拂塵嘅人已經來到。喺1844年10月22日，立約嘅使者忽然來到祂嘅殿，並且開始潔淨同煉淨利未之子嘅工作。
We will continue this study in the next article.
我哋將會喺下一篇文章繼續呢項研讀。
“Today souls are being tested and tried, and many are passing over the same ground trodden by those who forsook Christ. When tested by the Word, they reject the divine Teacher. When rebuked because their lives are not in harmony with truth and righteousness, they turn from the Saviour; and their decision, like that of the offended disciples, is never reversed. They walk no more with Christ. Thus are the words fulfilled, ‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’” Signs of the Times, May 15, 1901.
「今日，眾人的靈魂正受考驗、受試煉，而許多人正走上那些離棄基督之人所踏過的同一路徑。當他們受聖言考驗時，便拒絕那位神聖的教師。當他們因自己的生活與真理和公義不相協調而受到責備時，便轉離救主；而他們的決定，就像那些被冒犯之門徒的決定一樣，永不回轉。他們不再與基督同行。如此，這話便應驗了：『祂手裡拿著簸箕，要徹底揚淨祂的場，把麥子收在倉裡。』」《時兆》，1901年5月15日。