We have been considering triple applications of prophecy. We are doing this for the purpose of identifying that when the Lord unsealed the last six verses of Daniel eleven with the collapse of the Soviet Union at the “time of the end” in 1989, an “increase of knowledge” was produced that was to test that generation of God’s people.
我哋一直喺度考慮預言嘅三重應用。我哋咁樣做，係為咗指出：當主喺一九八九年「末時」、隨着蘇聯解體而揭開《但以理書》第十一章最後六節嘅封印之時，便產生咗一次「知識增長」，而呢次知識增長乃係要試驗神子民嗰一代人。
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 12:9, 10.
他說：「但以理啊，你只管去吧；因為呢啲說話已經封閉、封住，直到末時。必有許多人被潔淨，變為純白，且受熬煉；但惡人仍必行惡，一切惡人都不會明白；惟有智慧人必明白。」但以理書 12:9, 10
Whenever a truth is unsealed by the Lion of the tribe of Judah, Satan works to resist the message. The resistance offered against the truths revealed in those final verses of Daniel eleven forced a deeper study of the truths connected with the verses in order that a sanctified defense against the errors which were proposed to undermine the truths revealed would not stand. One of the principles that was brought to light in the midst of that debate, was the triple application of prophecy. It was initially recognized in connection with the necessity to be correct about what “the daily” in the book of Daniel represented (paganism), and the correct history associated with the “taking away of the daily” (508 AD).
每逢有真理被猶大支派的獅子揭開印封，撒但就會作工抵擋那信息。針對但以理書第十一章最後幾節所啟示之真理而提出的抵擋，迫使人對與那些經文相關之真理作更深入的研究，好叫那為要破壞所啟示真理而被提出之謬誤，不能在所分別為聖的辯護之前站立得住。在那場辯論之中所顯明出來的原則之一，乃是預言的三重應用。這原則最初是在關乎必須正確認識但以理書中「常獻的」所代表者（異教），以及與「除掉常獻的」相關之正確歷史（公元508年）的需要之背景下，被認明出來的。
The recognition of three desolating powers as the framework of prophecy, paralleled the Millerite framework of prophecy being the first two desolating powers, and the Millerite identification of “the daily” as paganism provided a history consistent with the last six verses of Daniel eleven, as Sister White said it should. Thus, the resistance against the unsealed knowledge at the time of the end in 1989, produced greater light, as the knowledge was increased, and it also identified specific rules for the movement of the third angel, that paralleled the development of certain prophetic rules that had been assembled and employed in the movement of the first angel by William Miller.
將三個行毀滅之權勢確認為預言嘅框架，乃係同米勒派所持嘅預言框架相對應；後者以頭兩個行毀滅之權勢為預言框架，而米勒派又將「常獻的」認定為異教主義，因而提供咗一段與《但以理書》第十一章最後六節相一致嘅歷史，正如懷愛倫姊妹所講，事情本應如此。因此，喺1989年末時，對嗰啲尚未開啟之知識所作嘅抗拒，反而產生咗更大嘅亮光；隨着知識增多，亦同時指明咗第三位天使運動若干特定嘅法則；而呢啲法則，正好同威廉·米勒喺第一位天使運動當中所彙集並運用某些預言法則之發展互相平行。
We have considered the triple application of the three Rome’s, the three falls of Babylon, and the three Elijah’s and are now addressing the three messengers who prepare the way for the Messenger of the Covenant. We have identified a close overlap and parallel of the three Rome’s, with the three falls of Babylon, and also a close parallel to the three Elijah’s and the three messengers who prepare the way. In the last days William Miller and Future for America both represent the third Elijah and also the third messenger who prepares the way. Jesus always illustrates the end of a thing with the beginning of a thing, and the movement of the first angel parallels the movement of the third angel.
我哋已經考察過三個羅馬、巴比倫三次傾倒，以及三個以利亞嘅三重應用；而家正處理嗰三位為立約之使者預備道路嘅使者。我哋已經辨認出，三個羅馬同巴比倫三次傾倒之間有緊密嘅重疊同平行關係；同時，佢哋亦同三個以利亞，以及嗰三位預備道路嘅使者，有密切嘅平行關係。喺末後嘅日子，William Miller 同 Future for America 都代表第三個以利亞，亦都代表第三位預備道路嘅使者。耶穌總係用一件事嘅起頭去說明一件事嘅結局，而第一位天使嘅運動同第三位天使嘅運動彼此平行。
“God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 803, 804.
「上帝已將《啟示錄》第十四章的信息安置於預言的脈絡之中，而它們的工作直到這地上歷史的終局都不可止息。第一位與第二位天使的信息，對於此時此刻仍然是真理，並且要與隨後而來的這信息並行。第三位天使以大聲宣告他的警告。約翰說：『此後，我看見另有一位天使從天降下，掌有大權柄，地就因他的榮耀發光。』在這光照之中，三道信息的一切亮光都合而為一。」《1888年材料》，803、804頁。
The movement of the first and second angels, was led by William Miller. Sister White identifies Miller as the “chosen messenger.”
第一位天使同第二位天使嘅運動，係由威廉・米勒所帶領。懷愛倫姊妹指明米勒為「被揀選的使者」。
“William Miller was disturbing Satan’s kingdom, and the arch-enemy sought not only to counteract the effect of the message, but to destroy the messenger himself.” Spirit of Prophecy, volume 4, 219.
「威廉・米勒正在擾亂撒但的國度，而那大仇敵不但企圖抵消這信息的功效，還要毀滅那傳信息的人本身。」《預言之靈》第4卷，219頁。
She also identifies that Miller had been typified by both Elijah and John the Baptist.
她亦指出，米勒乃由以利亞同施洗約翰兩者所預表。
“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納威廉．米勒所傳講的真理；上帝亦興起祂的僕人，本着以利亞的心志和能力去宣告這信息。正如耶穌的先鋒約翰一樣，那些傳講這嚴肅信息的人，深感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。
John the Baptist, who according to Jesus was the second Elijah, was also the first messenger who was to prepare the way for the Messenger of the Covenant. It is therefore evident that the movement of the third angel will have a “chosen messenger.” That messenger will have been typified by Elijah, John the Baptist and William Miller. Together with Miller the two chosen messengers represent the beginning and the ending of the movement of the three angels of Revelation fourteen, and in doing so, together they represent both the third Elijah and also the third messenger who is to prepare the way for the Messenger of the Covenant.
施洗約翰，按耶穌所言，乃是第二位以利亞；他同時亦是那位要為立約之使者預備道路的第一位使者。因此，顯然可見，第三位天使的運動必有一位「蒙揀選的使者」。這位使者乃由以利亞、施洗約翰及威廉．米勒所預表。這兩位蒙揀選的使者連同米勒，一同代表《啟示錄》第十四章三位天使運動的開始與結束；如此，他們便一同代表第三位以利亞，以及那位要為立約之使者預備道路的第三位使者。
To reject the message of either the beginning or ending chosen messenger is death, and the message of Future for America is based upon the prophetic application of “line upon line,” which is the methodology of the latter rain. Through the application of “line upon line” it is established that the Millerite movement typified the movement of Future for America. A waymark of the Millerite history is William Miller, the “chosen messenger.” To reject that waymark is to reject the message, so it is established by the beginning and ending of Adventism, that a rejection of the messenger is also a rejection of the message, for the message identifies a chosen messenger. Therefore, to reject the message is to reject the messenger and vise-versa. Without a dancer, there is no dance.
拒絕起初或末後所揀選之使者的信息，就是死亡；而「Future for America」的信息，乃建立於對「律上加律」之先知性應用之上，這正是後雨的方法論。藉着「律上加律」的應用，可以確立米勒派運動乃是「Future for America」運動的預表。米勒派歷史中的一個路標，乃是「蒙揀選的使者」威廉·米勒。拒絕那個路標，就是拒絕那信息；因此，藉着復臨運動的起初與末後，便可確立：拒絕使者，也就是拒絕信息，因為信息標明了一位蒙揀選的使者。所以，拒絕信息，就是拒絕使者；反之亦然。沒有舞者，就沒有舞蹈。
“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.
「我被指示回想到基督第一次降臨之宣告。約翰奉以利亞的心志和能力而來，為耶穌預備道路。那些拒絕約翰見證的人，並沒有從耶穌的教訓中得益處。他們既反對那預告祂來臨的信息，就使自己處於一種地步，以致不能輕易接受那證明祂是彌賽亞之最有力的憑據。撒但引導那些拒絕約翰信息的人更進一步，去拒絕並釘死基督。他們這樣行，便使自己處於一種地步，以致不能在五旬節那日領受福分；而這福分本可教導他們那進入天上聖所的道路。殿裡幔子裂開，顯明猶太人的祭祀和禮儀從此不再蒙悅納。那偉大的祭牲已經獻上，並且已蒙悅納；而在五旬節降下的聖靈，將門徒的心思從地上的聖所轉向天上的聖所，就是耶穌憑着自己的血所進入之處，好將祂贖罪之功的益處傾注在祂的門徒身上。但猶太人卻被留在完全的黑暗之中。他們失去了原可在救贖計劃上得着的一切亮光，仍舊倚靠他們那些無用的祭物和供物。天上的聖所已取代了地上的聖所，然而他們對這一改變毫無認識。因此，他們便不能從基督在聖所中的中保工作得着益處。」
“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.
「許多人對猶太人拒絕基督並將祂釘十字架所行嘅道路，懷着恐懼去觀看；當佢哋讀到祂受可恥凌辱嘅歷史時，便以為自己係愛祂嘅，亦唔會好似彼得咁否認祂，或者好似猶太人咁將祂釘十字架。但那位察看萬人內心嘅上帝，已經將佢哋所自稱感受到對耶穌嘅愛帶到考驗之中。全天庭都以最深切嘅關注，觀看第一位天使信息所受到嘅接納情況。然而，許多自稱愛耶穌、並且喺讀到十字架故事時流下眼淚嘅人，竟然譏誚祂來臨嘅佳音。佢哋非但冇歡然領受呢信息，反而宣稱呢係迷惑。佢哋憎恨那些愛慕祂顯現嘅人，並將佢哋逐出教會。那些拒絕第一道信息嘅人，唔能夠從第二道信息得着益處；佢哋亦都冇從半夜呼聲得着益處，因為半夜呼聲本係要預備佢哋，藉着信心與耶穌一同進入天上聖所嘅至聖所。由於拒絕前面兩道信息，佢哋已經使自己嘅悟性變得如此昏暗，以致喺指出進入至聖所之路嘅第三位天使信息中，佢哋再見唔到任何亮光。我看見，正如猶太人將耶穌釘十字架，照樣，掛名嘅教會亦已將呢些信息釘咗十字架；因此，佢哋對通往至聖所嘅道路毫無認識，亦唔能夠從耶穌喺嗰度嘅代求中得着益處。佢哋好似猶太人獻上毫無用處嘅祭物一樣，向耶穌已經離開咗嘅聖所獻上毫無用處嘅祈禱；而撒但因着呢種迷惑而歡喜，便披上宗教嘅外貌，將這些自稱基督徒之人嘅心思引向自己，用佢嘅權能、神蹟同虛謊嘅奇事作工，要將佢哋牢牢繫喺自己嘅網羅之中。」《早期著作》，259–261。
Those “who rejected the testimony of John were not benefited by the teachings of Jesus,” and those “who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry.” The ministry of John preceded the baptism of Christ, who shortly thereafter cleansed the temple at the beginning of His ministry. Miller’s ministry prepared for Christ to purify the sons of Levi when He came suddenly on October 22, 1844. In either of those two witnesses, the rejection of the messenger who prepares the way, equates to death.
嗰啲「拒絕咗約翰見證嘅人，並冇從耶穌嘅教訓得着益處」；而嗰啲「拒絕咗第一道信息嘅人，亦唔可能從第二道信息得着益處；佢哋同樣亦冇從半夜呼聲得着益處。」約翰嘅職事先於基督嘅受浸；其後不久，基督就在祂職事開始之時潔淨聖殿。米勒嘅職事，乃係為基督於1844年10月22日忽然降臨、潔淨利未子孫而作預備。喺呢兩位見證人當中，拒絕嗰位預備道路之使者，就等同於死亡。
The purging and purification that was accomplished by Christ in His work as the Messenger of the Covenant was for the purpose of raising up a people to accomplish the work of carrying the message of salvation to the world. The work is accomplished in advance of the period of time representing when the executive judgment begins. The destruction of Jerusalem in the history of the disciples represents the executive judgment, and Adventism turned away from their responsibility to accomplish that work, but the Lord had tried to gather them together. He had led His people to publish the 1850 chart as the graphical representation of the message they could have carried to the world.
基督以立約之使者嘅身分所完成嘅除淨同潔淨之工，目的乃係興起一班子民，去成就向世界傳揚救恩信息嘅工作。呢項工作係喺嗰段象徵執行審判開始之時期來到之前，預先完成嘅。喺門徒嘅歷史當中，耶路撒冷嘅毀滅象徵執行審判；而復臨運動卻偏離咗佢哋應當成就嗰項工作嘅責任，然而主曾經嘗試將佢哋聚集埋一齊。祂曾引導祂嘅子民刊行1850 chart，作為佢哋本來可以向世界傳揚之信息嘅圖像表述。
“It was not the will of God that Israel should wander forty years in the wilderness; He desired to lead them directly to the land of Canaan and establish them there, a holy, happy people. But ‘they could not enter in because of unbelief.’ Hebrews 3:19. Because of their backsliding and apostasy they perished in the desert, and others were raised up to enter the Promised Land. In like manner, it was not the will of God that the coming of Christ should be so long delayed and His people should remain so many years in this world of sin and sorrow. But unbelief separated them from God. As they refused to do the work which He had appointed them, others were raised up to proclaim the message. In mercy to the world, Jesus delays His coming, that sinners may have an opportunity to hear the warning and find in Him a shelter before the wrath of God shall be poured out.” The Great Controversy, 458.
「上帝並唔係旨意要以色列人在曠野漂流四十年；祂所願意嘅，乃係直接帶領佢哋進入迦南地，並喺嗰度建立佢哋，成為一班聖潔、快樂嘅子民。但係，『他們不能進去，是因為不信的緣故。』希伯來書 3:19。由於佢哋嘅退後同背道，佢哋喺曠野滅亡；另有一班人被興起，得以進入應許之地。同樣，上帝亦唔係旨意要基督嘅再來延遲咁耐，亦唔係要祂嘅子民喺呢個充滿罪惡同憂傷嘅世界停留咁多年。但係，不信使佢哋與上帝隔絕。由於佢哋拒絕去作祂所指派俾佢哋嘅工作，於是另有一班人被興起去宣講呢信息。耶穌因憐憫世人，延遲祂嘅再來，好叫罪人得着機會聽見警告，並且喺上帝嘅忿怒傾倒出來之前，喺祂裏面尋得庇護所。」《善惡之爭》，458頁。
Had Adventism only held fast their faith, “their work would have been completed.”
如果復臨信徒只係持守住佢哋嘅信心，「佢哋嘅工作就早已完成了。」
“Had Adventists, after the great disappointment in 1844, held fast their faith and followed on unitedly in the opening providence of God, receiving the message of the third angel and in the power of the Holy Spirit proclaiming it to the world, they would have seen the salvation of God, the Lord would have wrought mightily with their efforts, the work would have been completed, and Christ would have come ere this to receive His people to their reward. But in the period of doubt and uncertainty that followed the disappointment, many of the advent believers yielded their faith. . . . Thus the work was hindered, and the world was left in darkness. Had the whole Adventist body united upon the commandments of God and the faith of Jesus, how widely different would have been our history!” Evangelism, 695.
「假如復臨信徒在1844年大失望之後，仍然持守他們的信心，並且同心合意跟從上帝所顯明逐步展開的旨意，領受第三位天使的信息，又靠着聖靈的大能向世界宣講，他們就必看見上帝的救恩；主必大大賜福他們的努力，使之發生強而有力的功效；聖工早已完成，而基督也早已降臨，接祂的子民去得他們的賞賜了。可是，在失望之後那一段疑惑不定的時期，許多復臨信徒放棄了他們的信心……因此，聖工受了攔阻，世界也被撇在黑暗之中。倘若整個復臨信徒的群體都曾在上帝的誡命和耶穌的真道上聯合起來，我們的歷史將會何等不同！」《Evangelism》，695。
In the Spring of 1844, the Messenger of the Covenant purified the movement of the Millerites, and then in the Fall brought the message of the third angel. Miller, his message and the movement he represented, had fulfilled the parable of the ten virgins. At the Exeter, NH camp meeting the message of the Midnight Cry arrived and in two short months it was demonstrated which of the virgins had the oil. The two classes were manifested, and the third angel arrived with a message in his hand that was to be eaten, but the wise virgins “yielded their faith” in “the period of doubt and uncertainty.”
喺1844年春季，立約之使者潔淨咗米勒派嘅運動；及至秋季，便帶來第三位天使嘅信息。米勒、佢所傳嘅信息，以及佢所代表嘅運動，已經應驗咗十個童女嘅比喻。喺新罕布什爾州埃克塞特（Exeter, NH）嘅營會之中，半夜呼聲嘅信息臨到；而喺短短兩個月之內，便顯明咗邊啲童女有油。呢兩等人都顯露出來，而第三位天使亦帶着一個喺佢手中、要被食落去嘅信息來到；但聰明嘅童女卻喺「懷疑同不確定嘅時期」之中「放棄咗佢哋嘅信心」。
The “period of doubt and uncertainty” had been represented by the disciples at His death, but on the third day He began to open the message of His resurrection to His disciples, and they did not “yield their faith.” The period of doubt and uncertainty for the wise virgins of the movement of the first and second angels’ messages continued for roughly three years, at which point the Lord revealed to Sister White that He had stretched forth His hand to again gather the remnant of His people. He led His people to begin their publishing work and to produce Habakkuk’s second table, but “many of the advent believers yielded their faith. . . . Thus the work was hindered, and the world was left in darkness.”
「懷疑與不確定的時期」曾由主受死時嘅門徒所表徵；但到第三日，祂開始向門徒開啟祂復活嘅信息，而佢哋並冇「放棄佢哋嘅信心」。至於第一位同第二位天使信息運動之中嗰啲聰明童女嘅懷疑與不確定時期，則大約持續咗三年；到嗰時，主向懷愛倫姊妹顯明，祂已伸出祂嘅手，再次招聚祂子民中嘅餘民。祂引導祂嘅子民開始佢哋嘅出版工作，並製作哈巴谷嘅第二塊版，但「許多復臨信徒放棄了他們的信心……因此，工作受了阻礙，世界就被留在黑暗之中。」
In 1849, William Miller, the chosen messenger of the first and second angels’ message was laid to rest. Had the wise virgins of October 22, 1844 “held fast their faith and followed on unitedly in the opening providence of God,” the Lord would have raised up another messenger in the spirit and power of Elijah. Instead “the coming of Christ” was “delayed and His people” “in like manner” to ancient Israel would “remain” “many years in this world of sin and sorrow.”
喺1849年，第一位同第二位天使信息所揀選嘅使者威廉．米勒安息主懷。若然1844年10月22日嗰班聰明童女「持守佢哋嘅信心，並且一致噉跟隨上帝展開中嘅眷顧」，主本來就會興起另一位帶住以利亞嘅靈同能力嘅使者。相反，「基督嘅來臨」卻「被延遲，而祂嘅子民」亦會「照樣」好似古時嘅以色列一樣，「仍然」要「多年」留喺呢個充滿罪惡同憂傷嘅世界。
One hundred and twenty-six years after the rebellion of 1863, the Lord raised up the chosen messenger of the third angel. His work was both to prepare the way for the Messenger of the Covenant to suddenly come into His temple and to enter into a covenant relationship with the one hundred and forty-four thousand, during the closing scenes of the investigative judgment, but also to present a message that confronts the threefold union of Ahab, Jezebel and her prophets in the period of the Executive Judgment, which begins at the soon-coming Sunday law.
喺1863年嗰次背叛之後一百二十六年，主興起咗第三位天使所揀選嘅使者。佢嘅工作，一方面係要為立約之使者忽然進入祂嘅殿預備道路，並且喺查案審判結束前嘅最後場景之中，同十四萬四千人進入立約嘅關係；另一方面，亦係要傳講一個信息，喺執行審判時期——即將來臨嘅星期日法開始之時——正面對抗亞哈、耶洗別同埋佢嘅先知所組成嘅三重聯合。
The third messenger who prepares the way represents a work, a message, a messenger, and a movement during the closing scenes of the Investigative Judgment. The third Elijah represents a work, a message, a messenger and a movement during the closing scenes of the Executive Judgment. The message of the messenger who prepares the way, and the message of Elijah, is the message of the third of the three Woes of Revelation chapters eight through eleven.
第三位預備道路的使者，乃係喺查案審判臨近結束嘅場景中，所代表嘅一項工作、一個信息、一位使者，同埋一場運動。第三個以利亞，乃係喺執行審判臨近結束嘅場景中，所代表嘅一項工作、一個信息、一位使者，同埋一場運動。預備道路之使者嘅信息，同埋以利亞嘅信息，就係《啟示錄》第八章至第十一章三樣災禍之中第三樣災禍嘅信息。
In the history represented by the messenger who prepares the way, the message of the third Woe, represents the Trumpet which calls Laodicean Adventism 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.” It is the message of God’s love that shows God’s people their transgressions, for “As many as” He loves, He “rebukes and chastens.” It is the message of Christ’s righteousness that calls men to accept His character, which is manifested in the time period when the Messenger of the Covenant is accomplishing the work of cleansing the soul temple, and therefore He calls those whom He loves to manifest His character and be “zealous therefore, and repent,” for He is “at the” dispensation “door,” that represents the close of probation, where He “will spue” Laodicean Adventism “out of” His “mouth.” That dispensational “door” is the door that He “openeth, and no man shutteth; and shutteth, and no man openeth.”
喺由嗰位預備道路嘅使者所代表嘅歷史當中，第三個禍哉嘅信息，乃係嗰支號角，呼召老底嘉時期嘅復臨信仰「向我買火煉的金子，叫你富足；又買白衣穿上，叫你赤身的羞恥不露出來；又買眼藥擦你的眼睛，使你能看見。」呢乃係上帝之愛嘅信息，向上帝嘅子民顯明佢哋嘅過犯，因為「凡我所疼愛的」，祂都「責備管教」。呢亦係基督公義嘅信息，呼召人接受祂嘅品格；而呢品格乃係喺立約之使者完成潔淨心靈聖殿之工作嘅時期中顯明出嚟，因此祂呼召祂所愛嘅人彰顯祂嘅品格，並且要「發熱心，也要悔改」，因為祂正喺嗰個表徵恩典時期終結、亦即恩門關閉嘅「門前」，喺嗰時祂「要把」老底嘉時期嘅復臨信仰「從」祂「口中吐出去」。嗰道恩典時期嘅「門」，就係祂「開了就沒有人能關，關了就沒有人能開」嘅門。
There is a seeming contradiction that is resolved by the application of “line upon Line,” but many may not even recognize the seeming contradiction. When resolved it adds clarity to the transition from the Investigative to the Executive Judgment which takes place at the soon coming Sunday law. It is resolved by accepting that Pentecost typifies the soon coming Sunday law in the United States. In order to finalize our consideration of the third messenger who prepares the way as a symbol in the Investigative Judgment, in contrast with the third Elijah being a symbol of the Executive Judgment, we will address this seeming contradiction.
有一個表面上嘅矛盾，可以藉着應用「以經解經，逐句逐節」而得以解決；但好多人大概甚至未必察覺到呢個表面上嘅矛盾。當呢個矛盾被解開之後，就會使嗰由查案審判過渡到執行審判、並將於不久將來嘅星期日法令臨到時發生嘅轉變，更加清晰明確。呢個問題之所以得以解決，乃在於接受五旬節乃係美國不久將來之星期日法令嘅預表。為咗完成我哋對第三位使者作為查案審判中預備道路之象徵嘅考察，並與第三位以利亞作為執行審判之象徵形成對照，我哋將會處理呢個表面上嘅矛盾。
We will continue this study in the next article.
我哋將會喺下一篇文章繼續呢項研究。
“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.
「喺宣告第三位天使信息時聯合發聲嘅嗰位天使，要以佢嘅榮耀照亮全地。呢度所預言嘅，乃係一項遍及全球、並具非常能力嘅工作。1840至1844年間嘅復臨運動，乃係上帝能力榮耀嘅彰顯；第一位天使嘅信息被傳到世界上每一個傳教站，而喺某啲國家，所見證到嘅宗教熱忱，乃係自十六世紀宗教改革以來任何地方所未曾有過最盛大嘅；但喺第三位天使最後警告之下所興起嘅強大運動，將要超越呢一切。」
“The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord: His going forth is prepared as the morning; and He shall come unto us as the rain, as the latter and former rain unto the earth.’ Hosea 6:3. ‘Be glad then, ye children of Zion, and rejoice in the Lord your God: for He hath given you the former rain moderately, and He will cause to come down for you the rain, the former rain, and the latter rain.’ Joel 2:23. ‘In the last days, saith God, I will pour out of My Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ Acts 2:17, 21.
「呢項工作將會同五旬節嗰日嘅工作相似。正如喺福音開始之時，聖靈嘅澆灌賜下咗『前雨』，使寶貴嘅種子發芽生長；照樣，喺福音結束之時，亦必賜下『後雨』，使莊稼成熟。『我們務要認識耶和華，竭力追求認識祂；祂出現確如晨光，祂必臨到我們像甘雨，像滋潤田地的春雨秋雨。』何西阿書 6:3。『錫安的民哪，你們要快樂，因耶和華你們的神歡喜；因祂賜給你們合宜的秋雨，為你們降下甘霖，就是秋雨、春雨。』約珥書 2:23。『神說：在末後的日子，我要將我的靈澆灌凡有血氣的。』『到那時，凡求告主名的，就必得救。』使徒行傳 2:17, 21。」
“The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.” The Great Controversy, 611.
「福音呢項偉大嘅工作，喺結束之時，唔會以少於其開端所彰顯之上帝大能嘅顯現而告終。喺福音開端時因前雨嘅傾降而得應驗嘅預言，亦都要喺福音結束時因後雨嘅傾降再次得應驗。呢度所指嘅，就係使徒彼得所仰望嘅『甦醒嘅時候』；佢曾說：『所以，你們當悔改歸正，使你們的罪得以塗抹，這樣，那安舒的日子就必從主面前來到；主也必差遣所預定給你們的基督耶穌降臨。』使徒行傳 3:19, 20。」《善惡之爭》，611。