The investigative judgment of the living began on September 11, 2001, and the executive judgment begins at the soon-coming Sunday law. Those two periods of judgment represent the work of the messenger who prepares the way for the third Messenger of the Covenant, and the third Elijah, which is the ending of the Elijah messenger that began in Millerite history.
對活人嘅查案審判始於2001年9月11日，而執行審判則始於即將來臨嘅星期日法。呢兩段審判時期，乃係預備道路之使者嘅工作，為立約嘅第三位使者同第三位以利亞預備道路；呢亦即係嗰位始於米勒派歷史之以利亞使者工作嘅終結。
In Christ fulfillment of the Messenger of the Covenant He twice cleansed the literal earthly temple, which typified His body and His spiritual temple. His literal earthly temple began as the Tabernacle temple of the wilderness, then Solomon’s temple, then the temple which was rebuilt after the seventy years of captivity in Babylon, and that same temple after a forty-six year remodeling project carried out by Herod.
基督應驗了立約之使者的職分；祂曾兩次潔淨那有形、屬地的聖殿，而那聖殿乃預表祂的身體及祂屬靈的殿。祂那有形、屬地的聖殿，起初乃是曠野中的會幕，繼而是所羅門的聖殿，其後是巴比倫七十年被擄之後重建的聖殿，並且就是那同一座聖殿，在希律主持之下經過四十六年修繕工程之後的樣貌。
God’s physical presence blessed the Tabernacle temple and Solomon’s temple, but not the temple which was rebuilt after the captivity, but that remodeled temple was blessed by the physical presence of Christ. In the history of Herod’s remodeled temple, Christ twice cleansed the temple in fulfillment of Malachi chapter three. The first cleansing, Christ identified the temple as His father’s house, but at the last temple cleansing Christ identified it as the Jews’ house.
神親身嘅臨在曾經賜福於會幕聖殿同所羅門嘅聖殿，卻冇賜福於被擄之後重建嘅聖殿；然而，嗰座經過重修嘅聖殿，卻因基督親身嘅臨在而蒙福。喺希律重修嘅聖殿歷史之中，基督曾兩次潔淨聖殿，應驗咗瑪拉基書第三章。第一次潔淨聖殿嗰陣，基督稱聖殿為祂父嘅殿；但喺最後一次潔淨聖殿時，基督就稱佢為猶太人嘅殿。
In the history of the Millerites Christ erected a spiritual temple in forty-six years from 1798 unto 1844. On October 22, 1844, in fulfillment of Malachi chapter three, He suddenly came to His temple, thus purging the foolish virgins. He then arrived as the third angel to accomplish the second and final cleansing, but as with the beginning of ancient Israel, modern Israel lacked the faith necessary to finish the work.
喺米勒派嘅歷史之中，基督由1798年至1844年，用咗四十六年建立起一座屬靈嘅聖殿。到1844年10月22日，為應驗《瑪拉基書》第三章，祂忽然來到祂的殿中，從而潔淨咗嗰啲愚拙嘅童女。其後，祂以第三位天使嘅身份臨到，為要完成第二次、亦即最後一次嘅潔淨；但正如古代以色列起初嘅情形一樣，現代以色列缺乏完成呢項工作所必需嘅信心。
On September 11, 2001, Christ returned to accomplish the second temple cleansing that is accomplished when the foolish virgins are purged at the soon-coming Sunday law, when they awaken to the reality that they do not understand the increase of knowledge that was unsealed in 1989. That increase of knowledge represents the latter rain message, which is the Midnight Cry message when placed in the context of the parable of the ten virgins. The message of the last six verses of Daniel eleven that was unsealed at the time of the end in 1989, is represented in verse forty-four of those verses as “tidings out of the east and out of the north.”
於2001年9月11日，基督再來，完成第二次潔淨聖殿；這潔淨乃是在那即將來臨的星期日法令之時，愚拙的童女被清除時所成就的。那時，她們醒覺到一個現實，就是她們並不明白那於1989年被開啟封印之知識增長。這知識的增長，乃代表晚雨的信息；而當置於十個童女的比喻之語境中時，這信息就是半夜呼喊的信息。於1989年末時所開啟封印、但以理書第十一章最後六節的信息，在那些經文的第四十四節中，被表述為「從東方和從北方而來的消息」。
The message of the latter rain, is the message of the Midnight Cry and it is the message of the east and the north. The east and north represent Islam and the papacy respectively, and as a message they represent the message that is counterfeited by Laodicean Adventism between September 11, 2001 and the soon-coming Sunday law. September 11, 2001, represents Islam (the east), and the Sunday law represents the mark of the beast (the north).
後雨嘅信息，就係半夜呼聲嘅信息，亦都係東方同北方嘅信息。東方同北方分別代表伊斯蘭同教皇制度；而作為一個信息，佢哋所代表嘅，乃係老底嘉復臨主義喺2001年9月11日至即將來到嘅星期日法令之間所仿冒嘅嗰個信息。2001年9月11日代表伊斯蘭（東方），而星期日法令則代表獸嘅印記（北方）。
The deathbed for Laodicean Adventism is represented between those two waymarks, as typified by the disobedient prophet’s death between the ass and the lion. The deathbed for those who accept the mark of the beast is represented by the “tidings out of the east and the north” that enrages the papal power and initiates the final persecution of God’s people. That message begins at the soon coming Sunday law in the United States, which is where and also when Islam of the third Woe suddenly strikes. That unexpected attack produces national ruin, and angers the nations, thus providing the economic and political impetus to bring all nations together against Islam, under the auspices of the threefold union of the dragon, the beast and false prophet.
老底嘉復臨信仰主義之臨終病榻，乃表徵於那兩個界標之間，正如那不順服之先知死於驢與獅子之間所預表的一樣。至於那些接受獸印之人，其臨終病榻則由「從東方和北方來的消息」所表徵；這消息激怒教皇權勢，並引發對上帝子民最後的逼迫。那信息始於美國那即將來到的星期日法；那既是第三樣禍之伊斯蘭突然出擊之處，也是其出擊之時。那出乎意料的攻擊帶來國家的毀滅，並激怒列國，從而提供經濟與政治上的推動力，使萬國在龍、獸與假先知三重聯合的主持之下，一同聯合起來攻擊伊斯蘭。
In the history represented by the third Elijah, the message that identifies the third Woe, informs the dragon, the beast and the false prophet that Islam is the tool of judgment that God uses to punish men for the worship of the papal mark of authority. As with the three Rome’s, the three Babylon’s, the three Elijah’s and the three messengers who prepare the way, the third Woe is established by the triple application of the three Woes.
喺由第三位以利亞所代表嘅歷史當中，嗰信息指出第三樣禍患，並且通知龍、獸同假先知：伊斯蘭乃係上帝用嚟懲罰世人、因佢哋敬拜教皇權柄之印記而施行審判嘅工具。正如三個羅馬、三個巴比倫、三位以利亞，以及三位預備道路嘅使者一樣，第三樣禍患乃係藉住三樣禍患三重嘅應用而被建立。
And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.
我又觀看，又聽見一位天使飛翔於天中，大聲說：禍哉，禍哉，禍哉，住在地上嘅人！因為其餘三位天使將要吹號之號聲。啟示錄 8:13
Sister White profoundly endorsed Smith’s book, Daniel and Revelation, identifying that every Seventh-day Adventist should own the book, although she did not express it as directly as I just wrote, but the fact is there in her endorsement.
懷愛倫姊妹極其鄭重地認可史密斯所著《但以理與啟示錄》一書，表明每一位基督復臨安息日會信徒都應當擁有此書；雖然她並沒有像我剛才所寫那樣直接表達，但她的認可中確有此一事實。
“The Lord calls for workers to enter the canvassing field that the books containing the light of present truth may be circulated. The people in the world need to know that the signs of the times are fulfilling. Take to them the books that will enlighten them. Daniel and Revelation, The Great Controversy, Patriarchs and Prophets, and The Desire of Ages should now go to the world. The grand instruction contained in Daniel and Revelation has been eagerly perused by many in Australia. This book has been the means of bringing many precious souls to a knowledge of the truth. Everything that can be done should be done to circulate Thoughts on Daniel and the Revelation. I know of no other book that can take the place of this one. It is God’s helping hand.
「主呼召工人進入售書佈道的工場，好使那些載有現代真理之光的書籍得以廣泛流傳。世上的人需要知道，時代的兆頭正在應驗。你們要把那些能光照他們的書帶給他們。〈但以理書與啟示錄〉、〈善惡之爭〉、〈先祖與先知〉，以及〈歷代願望〉，現今都應當傳到世上去。〈但以理書與啟示錄〉所包含的偉大教訓，已被澳洲許多人熱切研讀。這本書曾成為媒介，使許多寶貴的生靈得以認識真理。凡能做來推廣〈但以理書與啟示錄〉的事，都應當去做。我不知道還有哪一本書能取代這一本。這是上帝施援的手。」
“Those who have been long in the truth are asleep. They need to be sanctified by the Holy Spirit. The third angel’s message is to be proclaimed with a loud voice. Tremendous issues are before us. We have no time to lose. God forbid that we should allow minor matters to eclipse the light which should be given to the world.” Manuscript Releases, volume 21, 444.
「嗰啲長久以來處於真理之中嘅人，現今都沉睡咗。佢哋需要藉着聖靈成聖。第三位天使嘅信息必須以大聲宣告。重大嘅問題正擺喺我哋面前。我哋冇時間可失。願上帝禁止我哋容讓次要嘅事情遮蔽咗本應賜予世界嘅亮光。」《文稿發佈》卷21，444。
The book, which those who rejected the Millerite view of “the daily” in the book of Daniel also rejected, was identified as “God’s helping hand.” If God’s people have been given the responsibility to circulate the books mentioned in the previous citation, it means that God’s people would need to own the book themselves. The book was the focus of the attack of those who promoted the “new” view of “the daily” in the book of Daniel, for it was the book they desired to re-write and remove the correct view of “the daily”.
嗰本書——即係嗰啲亦都拒絕米勒派對《但以理書》中「常獻的」之見解嘅人所一併拒絕嘅書——被指明為「上帝幫助之手」。若然上帝嘅子民被賦予責任，要傳布前一引文所提到嘅書籍，呢就意味着上帝嘅子民自己亦必須擁有嗰本書。嗰本書正正係嗰啲鼓吹《但以理書》中「常獻的」之「新」見解之人所攻擊嘅焦點，因為呢本正係佢哋意圖加以改寫、並刪除對「常獻的」之正確見解嘅書。
When Sister White referred to the two primary leaders in the rebellion of “the daily” in the book of Daniel, she often pointed out that they (Prescott and Daniells) did not have the ability to “reason from cause to effect.” The Laodicean Adventists historical revisionists appear to have the same problem.
當懷愛倫姊妹提到《但以理書》中關於「常獻的」之叛亂的兩個主要領袖時，她常常指出，他們（Prescott 與 Daniells）並沒有「由因推果」的能力。老底嘉復臨信徒中的歷史修正主義者，看來也有同樣的問題。
The leading men, that throughout the history of rebellion from 1888 and onward, had at some point in their personal experience, accepted the false teaching of “the daily.” Their rebellion was the “effect,” and the wrong understanding of “the daily,” was the “cause.” The Laodicean Adventist revisionists lead the unlearned to believe that those very historical rebels of Advent history, were actually not in rebellion, though their revised testimony is never upheld by the testimony of the Bible and Spirit of Prophecy. Because they do not consider the “effect” as a rebellion, they close the possibility of seeking for the “cause.”
嗰啲領袖人物，自一八八八年及其後整個悖逆歷史之中，都曾經喺佢哋個人經歷嘅某個時期，接受咗關於「常獻的」嘅錯誤教訓。佢哋嘅悖逆乃係「結果」，而對「常獻的」嘅錯誤理解，就係「原因」。老底嘉復臨信徒中嘅修正派，引導無知識嘅人相信，復臨運動歷史上正正嗰啲悖逆者，其實並唔係處於悖逆之中；然而，佢哋經修訂嘅見證，從來都未曾得到《聖經》同預言之靈見證嘅支持。因為佢哋唔將呢個「結果」視為悖逆，所以佢哋就封閉咗尋求「原因」嘅可能性。
As the bird by wandering, as the swallow by flying, so the curse causeless shall not come. Proverbs 22:6.
雀鳥點樣漂泊，燕子點樣飛翔；照樣，無故的咒詛必不臨到。箴言 22:6。
God’s people are to recognize rebellion, and when they do, they are to seek for the cause. Then they are to remedy the cause. In the following passage Sister White is commenting on the story of Achan.
上帝的子民應當辨認悖逆；而當他們辨認出來之時，便應尋求其原因。然後，他們應當對症加以補救。於下文中，懷愛倫姊妹正就亞干的故事作出評論。
“I have been shown that God here illustrates how He regards sin among those who profess to be His commandment-keeping people. Those whom He has specially honored with witnessing the remarkable exhibitions of His power, as did ancient Israel, and who will even then venture to disregard His express directions, will be subjects of His wrath. He would teach His people that disobedience and sin are exceedingly offensive to Him and are not to be lightly regarded. He shows us that when His people are found in sin they should at once take decided measures to put that sin from them, that His frown may not rest upon them all. But if the sins of the people are passed over by those in responsible positions, His frown will be upon them, and the people of God, as a body, will be held responsible for those sins. In His dealings with His people in the past the Lord shows the necessity of purifying the church from wrongs. One sinner may diffuse darkness that will exclude the light of God from the entire congregation. When the people realize that darkness is settling upon them, and they do not know the cause, they should seek God earnestly, in great humility and self-abasement, until the wrongs which grieve His Spirit are searched out and put away.
「我蒙指示看見，上帝在此說明祂如何看待那些自稱為祂守誡命之民當中的罪。凡蒙祂特別尊榮、得以親眼見證祂權能之奇妙彰顯的人，正如古時的以色列一樣，若竟膽敢漠視祂明明的指示，就必成為祂忿怒的對象。祂要教導祂的子民知道，悖逆與罪在祂看來是極其可憎的，絕不可輕忽視之。祂向我們顯明，當祂的子民被發現有罪時，就應當立刻採取堅決的措施，將那罪從他們中間除掉，免得祂的怒容臨到他們眾人身上。但若那些身負責任之位的人對百姓的罪置若罔聞，祂的怒容就必臨到他們；而上帝的子民作為一個整體，也必為那些罪負上責任。主在祂以往對待祂子民的作為中，向我們顯明潔淨教會、除去過犯的必要。一個罪人便可能散播黑暗，使上帝的光從整個會眾中被隔絕。當百姓察覺黑暗正籠罩他們，卻不知其因由時，他們就當以極大的謙卑與自卑，懇切尋求上帝，直到那些使祂聖靈憂傷的罪過被查明並除去為止。」
“The prejudice which has arisen against us because we have reproved the wrongs that God has shown me existed, and the cry that has been raised of harshness and severity, are unjust. God bids us speak, and we will not be silent. If wrongs are apparent among His people, and if the servants of God pass on indifferent to them, they virtually sustain and justify the sinner, and are alike guilty and will just as surely receive the displeasure of God; for they will be made responsible for the sins of the guilty. In vision I have been pointed to many instances where the displeasure of God has been incurred by a neglect on the part of His servants to deal with the wrongs and sins existing among them. Those who have excused these wrongs have been thought by the people to be very amiable and lovely in disposition, simply because they shunned to discharge a plain Scriptural duty. The task was not agreeable to their feelings; therefore they avoided it.” Testimonies, volume 3, 265.
「由於我哋責備咗神指示我所存在嘅錯誤，以致有人對我哋生出偏見；又有人喊出我哋苛刻、嚴厲，呢啲都係不公正嘅。神吩咐我哋發言，我哋就唔可以緘默。若然喺祂子民中間明顯有錯誤，而神嘅僕人竟然漠不關心、任由佢哋而過，佢哋實際上就係扶持並縱容罪人，同樣有罪，並且亦必定照樣招致神嘅不悅；因為佢哋要為有罪之人嘅罪負責。喺異象中，我被指示睇見好多例子，說明神嘅僕人若忽略處理佢哋當中存在嘅錯誤同罪，就會招致神嘅不悅。嗰啲為呢啲錯誤開脫嘅人，喺百姓眼中被視為性情極其和善可愛，只不過因為佢哋逃避履行一項明明白白嘅《聖經》本分。呢項工作並唔合佢哋嘅感受，所以佢哋就避開唔做。」《證言》卷三，265。
The histories of leaders that have rebelled in Adventism testify to the fact that one of the steps that is almost always seen in their rebellion is that at some point in their personal experience they accepted the false view of “the daily.” That being said, the book by Smith, though not inspired and containing some doctrinal problems, still provides an excellent overview of the pioneer understanding of Revelation chapters eight and nine, where we see the prophetic history of the first six trumpets set forth. We will refer to Smith’s commentary from his book, Daniel and Revelation, as we begin to consider the triple application of the three Woes.
喺復臨運動之中曾經背叛嘅領袖之歷史，見證咗一個事實：佢哋喺背叛嘅過程當中，幾乎總有一個步驟係會出現嘅，就係喺佢哋個人經歷嘅某一階段，接受咗關於「常獻的」之錯謬見解。話雖如此，Smith 嘅著作雖然並非受默示，而且亦包含一啲教義上嘅問題，卻仍然對先驅者點樣理解《啟示錄》第八章同第九章提供咗極佳嘅概覽；喺呢兩章當中，我哋見到頭六枝號筒嘅預言歷史被陳明出嚟。當我哋開始思考三個災禍之三重應用時，我哋將會參照 Smith 喺其著作《但以理與啟示錄》之中嘅註釋。
Sister White informs us that William Miller was given great light upon the book of Revelation, but his understanding of chapters thirteen, and sixteen through eighteen was incorrect, for he was at the wrong vantage point in history to see that there are three, and not two desolating powers. His great light was upon chapters two through nine of Revelation.
懷愛倫告訴我哋，威廉·米勒曾蒙賜予有關《啟示錄》嘅大光，但佢對第十三章，以及第十六至第十八章嘅理解係錯誤嘅，因為喺歷史之中，佢所處嘅立足點並不正確，以致未能看見有三個，而唔係兩個，施行荒涼嘅勢力。佢所領受嘅大光，主要係關於《啟示錄》第二至第九章。
“Preachers and people have looked upon the book of Revelation as mysterious and of less importance than other portions of the Sacred Scriptures. But I saw that this book is indeed a revelation given for the especial benefit of those who should live in the last days, to guide them in ascertaining their true position and their duty. God directed the mind of William Miller to the prophecies and gave him great light upon the book of Revelation.” Early Writings, 231.
「傳道人同信徒一向都視《啟示錄》為奧秘，並且認為佢比聖經其餘部分較為次要。但我看見，呢卷書實在係特別賜下嘅啟示，為咗使嗰啲活喺末後日子嘅人得益處，好引導佢哋辨明自己真實嘅處境同本分。上帝引導咗威廉．米勒嘅心思轉向預言，並且就《啟示錄》賜畀佢大光。」《早期著作》，231。
Miller set forth his understanding of the churches, seals, trumpets and vials as follows.
米勒將佢對眾教會、七印、號筒同七碗嘅理解，陳述如下。
“The seven churches of Asia is a history of the church of Christ in her seven forms, in all her windings and turnings, in all her prosperity and adversity, from the days of the apostles down to the end of the world. The seven seals are a history of the transactions of the powers and kings of the earth over the church, and God’s protection of his people during the same time. The seven trumpets are a history of seven peculiar and heavy judgments sent upon the earth, or Roman kingdom. And the seven vials are the seven last plagues sent upon Papal Rome. Mixed with these are many other events, woven in like tributary streams, and filling up the grand river of prophecy, until the whole ends us in the ocean of eternity.
「亞細亞七個教會，乃係基督教會歷史嘅寫照，顯出佢喺七種形態之中、喺一切曲折轉折之間、喺一切亨通與患難之中，自使徒時代直到世界嘅末了。七印，乃係地上權勢同君王對教會所作諸般作為，以及神喺同一時期中對祂子民之保守嘅歷史。七號，乃係臨到大地，或羅馬國度之七樣特殊而沉重嘅審判歷史。七碗，則係降在教皇羅馬之上嘅七個末後災殃。夾雜於其中嘅，仲有許多其他事件，如支流一樣交織其中，充實呢條宏大嘅預言之河，直到全程終結於永恆嘅海洋之中。」
“This, to me, is the plan of John’s prophecy in the book of Revelation. And the man who wishes to understand this book, must have a thorough knowledge of other parts of the word of God. The figures and metaphors used in this prophecy, are not all explained in the same, but must be found in other prophets, and explained in other passages of Scripture. Therefore it is evident that God has designed the study of the whole, even to obtain a clear knowledge of any part.” William Miller, Miller’s Lectures, volume 2, lecture 12, 178.
「喺我睇嚟，呢個就係約翰喺《啟示錄》預言之中嘅整體計劃。而凡想明白呢卷書嘅人，就必須對上帝聖言其餘各部分有透徹嘅認識。呢個預言所用嘅象徵同隱喻，並唔係全部都喺同一處得到解明，乃必須喺其他先知書中尋得，並喺聖經別處經文之中加以闡釋。因此，顯而易見，上帝已經定意要人研讀全部聖言，甚至為要對其中任何一部分得着清楚嘅認識。」William Miller, Miller’s Lectures, volume 2, lecture 12, 178.
Just as the third messenger, who prepares the way for the Messenger of the Covenant, represents the internal history of the judgment of the church, in contrast with the third Elijah, who represents an external history in the judgment of modern Babylon, the pioneer understanding of the churches and seals identified the same internal-external testimony.
正如那位為立約之使者預備道路嘅第三位使者，係代表教會受審判嘅內部歷史；相對於代表現代巴比倫受審判之外部歷史嘅第三位以利亞，眾教會同七印嘅先驅理解亦辨認出同一個內外相對嘅見證。
“The seals are introduced to our notice in the 4th, 5th, and 6th chapters of Revelation. The scenes presented under these seals are brought to view in Revelation 6, and the first verse of Revelation 8. They evidently cover events with which the church is connected from the opening of this dispensation to the coming of Christ.
「啟示錄》第4、第5及第6章向我哋引介咗呢啲印。喺呢啲印之下所呈現嘅景象，記載於《啟示錄》第6章同埋第8章第1節。顯然，佢哋涵蓋咗由呢個時代開始直到基督再來期間，與教會有關嘅各樣事件。
“While the seven churches present the internal history of the church, the seven seals bring to view the great events of its external history.” Uriah Smith, The Biblical Institute, 253.
「七個教會所呈現的是教會嘅內部歷史，而七印則將其外部歷史中嘅重大事件帶到眼前。」Uriah Smith，《The Biblical Institute》，253。
Uriah Smith was identifying the Millerite understanding of the internal and external relationship of the churches, and James White presents a similar overview in terms of parallel histories.
烏利亞·史密夫所指出嘅，乃係米勒派對各教會內在與外在關係嘅理解；而雅各·懷特則以平行歷史嘅方式，提出一個相似嘅概覽。
“We have now traced the churches, the seals, and the beasts, or living beings, as far as they will compare as covering the same periods of time. The seals are seven in number, the beasts but four. And it may be well here to notice, that at the opening of the first, second, third and fourth seals the first, second, third and fourth beasts are heard to say ‘Come and see;’ but when the fifth, sixth and seventh seals are opened, there is no such voice heard. Neither do the last three churches, and the last three seals, compare, as covering the same periods of time, as the first four churches, and the first four seals do. But, as we have shown, the churches, seals and beasts do agree, as covering the same periods of time for the space of nearly 1800 years, till we come down to a little more than half a century of the present time.” James White, Review and Herald, February 12, 1857.
「我哋而家已經追溯咗眾教會、諸印同埋獸，或者活物，直到佢哋彼此相對照、涵蓋同一段時期為止。諸印共有七個，獸卻只有四個。並且喺呢度值得留意嘅係：當第一、第二、第三同第四印揭開嘅時候，就聽見第一、第二、第三同第四個活物話：『你來看。』但當第五、第六同第七印揭開嘅時候，卻冇聽見呢樣嘅聲音。最後三個教會，同最後三印，亦都唔似頭四個教會同頭四印咁樣，彼此相對照而涵蓋同一段時期。但係，正如我哋所顯明嘅，眾教會、諸印同活物，喺將近一千八百年嘅期間之內，的確彼此相符，涵蓋同一段時期，直到我哋落到現今時代略多於半個世紀之前。」James White, Review and Herald, February 12, 1857.
We just cited three of the primary pioneers of Millerite history. All three held to the correct view of “the daily,” and they all held to the overview of the churches, seals, and trumpets in the framework of truth which Miller was led to understand and present.
我哋剛才引述咗米勒派歷史中三位主要嘅先驅。呢三位都持守對「常獻的祭」嘅正確認識，並且都持守教會、七印同七號嘅概覽，置於米勒所蒙引導而明白並加以闡述嘅真理框架之中。
“When men come in who would move one pin or pillar from the foundation which God has established by His Holy Spirit, let the aged men who were pioneers in our work speak plainly, and let those who are dead speak also by the reprinting of their articles in our periodicals. Gather up the rays of divine light that God has given as He has led His people on step by step in the way of truth. This truth will stand the test of time and trial.” Manuscript Release, 760, 10.
「當有人進來，企圖將神藉着祂的聖靈所立定之根基上的一枚釘、一根柱移動時，就當讓我們工作中的先驅老年人直言發聲；也當藉着在我們的期刊中重印那些已故者的文章，讓死人也說話。要收集神所賜下之神聖亮光的光線，因祂一直引領祂的子民，在真理的道路上一步一步前行。這真理必能經得起時間與試煉的考驗。」《Manuscript Release》, 760, 10.
On September 11, 2001, the mighty angel of Revelation chapter eighteen descended and began the work of leading those who would accept and eat the Bread that had just come down from heaven back to the “old paths,” of Jeremiah chapter six. The Alpha and Omega needed those who were willing to strive to be among the one hundred and forty-four thousand to see that what brought Him down out of heaven on August 11, 1840, was not simply a fulfillment of a time prophecy, but a fulfillment of the time prophecy of the second Woe. He needed His people to rediscover the old paths of the history where He had erected the temple of the Millerites in the forty-six years from 1798 to 1844.
喺2001年9月11日，啟示錄第十八章嗰位大力的天使降臨，並開始帶領嗰啲願意接受並吃那剛從天降下之生命糧的人，歸回耶利米書第六章所講嘅「古道」。阿拉法同俄梅嘎需要嗰啲願意努力成為十四萬四千人中一分子的人，看見使祂於1840年8月11日從天降下來的，唔單止係一個時間預言嘅應驗，乃係第二樣災禍之時間預言嘅應驗。祂需要祂的子民重新發現那些古道，即係喺1798年至1844年呢四十六年間，祂曾在其中建立米勒派聖殿之歷史。
That history had been covered with rubbish and counterfeit coins and jewels. That history was obscured by a false foundational message that was built upon sand, and not the Rock of Ages. It was in the history of the Millerites, the history where, as Peter describes it, the Millerites, “which in time past were not a people, but” then became “the people of God,” who had been raised up and built up as “a spiritual house, an holy priesthood.” The Lion of the tribe of Judah descended on September 11, 2001, and led His last-day people into the work of cleaning out the “temple” of the history of the raising up of the Millerite temple. That work had been typified by a prophecy, which predicted that the Lord would raise up a man named Josiah, (which means foundation of God).
嗰段歷史曾被垃圾、偽造嘅錢幣同珠寶所掩蓋。嗰段歷史因一個虛假嘅根基信息而變得模糊不清；嗰信息乃係建築喺沙土之上，而唔係建築喺萬古磐石之上。呢一切都係喺米勒派嘅歷史當中──就係彼得所描述嘅嗰段歷史，米勒派「從前算不得子民」，但後來卻成為「神的子民」，並且被興起、被建立成為「靈宮，聖潔的祭司職分」。猶大支派中的獅子於2001年9月11日降臨，帶領祂末後嘅子民，進入潔淨米勒派聖殿被興起之歷史中嗰「聖殿」嘅工作。呢項工作早已由一個預言所預表；嗰預言曾預告，主必興起一個名叫約西亞嘅人，（意思即係神嘅根基）。
When Josiah was raised up in fulfillment of the prophecy of the disobedient prophet, he began the work of repairing the temple which was in disarray. In the work of repairing and cleaning “the curse of Moses” was discovered, and when read before Josiah it brought about the reformation of Josiah. We will address that prophecy, in connection with the rediscovery of the “seven times,” post-September 11, 2001.
當約西亞照着那位不順服之先知的預言被興起時，他便開始修理那座已陷於荒廢失序之中的聖殿。在修理與潔淨的工作之中，人發現了「摩西的咒詛」；當這話在約西亞面前被宣讀時，便帶來了約西亞的改革。我們將要論述這項預言，並將之與二〇〇一年九月十一日之後對「七次」的重新發現聯繫起來。
We will begin that study in the next article.
我哋將會喺下一篇文章開始嗰項研究。
“Just as long as those who profess the truth are serving Satan, his hellish shadow will cut off their views of God and heaven. They will be as those who have lost their first love. They cannot view eternal realities. That which God has prepared for us is represented in Zechariah, chapters 3 and 4, and 4:12–14: ‘And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my Lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth.’
「凡自稱信奉真理的人，只要仍在事奉撒但，撒但那地獄般的陰影便會截斷他們對上帝同天上之事的視野。他們必如那些失去了起初愛心的人一樣，不能看見永恆的實際。上帝為我們所預備的，在撒迦利亞書第3、4章，以及4:12–14中已有表明：『我又回答說，問他說，這兩根橄欖枝，在兩條金管子旁邊，將金油從自己流出來的，是甚麼意思呢？他回答我說，你不知道這是甚麼意思嗎？我說，我主啊，我不知道。於是他說，這是兩個受膏者，站在普天下之主旁邊。』」
“The Lord is full of resources. He has no lack of facilities. It is because of our lack of faith, our earthliness, our cheap talk, our unbelief, manifested in our conversation, that dark shadows gather about us. Christ is not revealed in word or character as the One altogether lovely, and the chiefest among ten thousand. When the soul is content to lift itself up unto vanity, the Spirit of the Lord can do little for it. Our shortsighted vision beholds the shadow, but cannot see the glory beyond. 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.
「主滿有資源，毫不缺乏任何設施。正因我們缺少信心、屬地、言語輕浮，並且在我們的談吐中顯出不信，黑暗的陰影便聚集在我們四圍。基督並未在言語或品格上被彰顯為那位全然可愛、超乎萬人之上者。當人的心靈滿足於高舉自己歸於虛妄之時，主的靈便甚少能為它作工。我們短視的眼光只看見陰影，卻看不見其後的榮耀。天使正執持四方的風；這風被表徵為一匹憤怒的馬，意欲掙脫而出，奔馳橫過全地的表面，所經之處帶來毀滅與死亡。」
“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. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 216, 217.
「我哋豈可喺永恆世界嘅邊緣仍然沉睡呢？我哋豈可遲鈍、冷淡、死氣沉沉呢？但願我哋嘅眾教會都有上帝嘅靈同氣息吹入祂子民裏面，叫佢哋可以站立起來而活。我要看見，道路係窄嘅，門亦係狹嘅；但當我哋通過呢道窄門之後，佢嘅寬闊卻係無限無量。」《Manuscript Releases》卷20，216、217。