In the previous article we identified Elijah as a symbol. In agreement with William Miller’s rules, “symbols” may have more than one meaning. Therefore, Elijah as a symbol may also represent one part of the two-fold symbol of Elijah and Moses. The two-fold symbol of Elijah and Moses runs through the entire book of Revelation, and to be uncertain about what the two-fold symbol represents is to be uncertain about the message in the book of Revelation that is unsealed just before probation closes. For this reason, we will now specifically address certain prophetic characteristics that are identified with the symbol of Elijah.
喺上一篇文章入面，我哋已經指出以利亞乃係一個表號。按照威廉．米勒嘅規則，「表號」可以有多於一重意義。因此，以利亞作為一個表號，亦可以代表以利亞同摩西呢個雙重表號其中之一部分。以利亞同摩西呢個雙重表號貫穿《啟示錄》全書；而若對呢個雙重表號所代表嘅意義存有不確定，亦即係對《啟示錄》中嗰個喺恩典時期結束之前先被揭開嘅信息存有不確定。基於呢個緣故，我哋而家會特別論述一啲與以利亞呢個表號相聯繫嘅先知性特徵。
We have three primary witnesses to establish those prophetic characteristics. Those witnesses are the prophet Elijah, John the Baptist and William Miller who inspiration identifies as interchangeable symbols.
我哋有三位主要嘅見證人，去確立嗰啲先知性特徵。呢啲見證人就係先知以利亞、施洗約翰，同埋威廉・米勒；靈感默示指出，佢哋乃係可以互相替代嘅表號。
“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. Their testimony was calculated to arouse and powerfully affect the churches and manifest their real character. And as the solemn warning to flee from the wrath to come was sounded, many who were united with the churches received the healing message; they saw their backslidings, and with bitter tears of repentance and deep agony of soul, humbled themselves before God. And as the Spirit of God rested upon them, they helped to sound the cry, ‘Fear God, and give glory to Him; for the hour of His judgment is come.’” Early Writings, 233.
「有數以千計的人被引領去接受威廉．米勒所傳講的真理，並且有上帝的僕人按着以利亞的靈與能力被興起，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，深感自己必須把斧子放在樹根上，並呼籲人結出與悔改相稱的果子。他們的見證足以喚醒眾教會，並有力地影響他們，顯明他們真實的品格。當那要人逃避將來忿怒的嚴肅警告被宣揚出來時，許多與教會聯合的人接受了這醫治的信息；他們看見自己的退後，便以痛悔的苦淚和心靈深切的痛苦，在上帝面前自卑。當上帝的靈停留在他們身上時，他們就幫助發出這呼聲：『應當敬畏上帝，將榮耀歸給祂；因祂施行審判的時候已經到了。』」《早期著作》，233頁。
Elijah, John the Baptist and Miller were given a specific spirit that guided and defined their work. Their testimony was “calculated to arouse and powerfully affect the churches and manifest” those churches’ “real character.” Whether it was in the time of Ahab, John the Baptist or William Miller the churches they were addressing all possessed a Laodicean blindness that was so deep and dark that the message needed to be as direct as laying an “ax at the root of the tree.” It included the announcement of the close of probation, which with John the Baptist’s was the warning of “the wrath” that was about “to come.” Miller’s message of proclaiming “Fear God and give glory to Him; for the hour of His judgment is come,” was also a warning of the wrath to come.
以利亞、施洗約翰同米勒都被賜予一種特定嘅靈，呢種靈引導並界定咗佢哋嘅工作。佢哋嘅見證乃係「旨在喚醒並強烈影響眾教會，並顯明」呢啲教會嘅「真實品格」。無論係喺亞哈嘅時代、施洗約翰嘅時代，抑或威廉．米勒嘅時代，佢哋所對住嘅各教會都具有一種老底嘉式嘅瞎眼，呢種瞎眼深重而幽暗，以致信息必須直接到如同將「斧子放在樹根上」一樣。當中包括恩門關閉嘅宣告；就施洗約翰而言，呢就係關於那「將要來臨」之「忿怒」嘅警告。米勒所傳講「應當敬畏上帝，將榮耀歸給祂；因祂施行審判嘅時候已經到了」嘅信息，同樣亦係對那將要來嘅忿怒所發出嘅警告。
“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, 148.
「約翰的聲音被高舉，猶如號筒一般。他所受的委託乃是：『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）他並未受過人的學術栽培；上帝與大自然乃是他的教師。然而，必須有一位在基督前面預備道路的人，剛強到足以使自己的聲音如古時的先知一般被聽見，召喚這墮落的國民悔改。」《信息選粹》，卷二，148。
Elijah commanded that his generation choose that day whether they would serve God or Baal, and that generation answered not a word, which equates to choosing Baal.
以利亞吩咐他嗰一代人要喺嗰一日作出抉擇，究竟係要事奉神，定係要事奉巴力；而嗰一代人一句話都冇回答，呢就等同於揀選咗巴力。
“Never was there greater need of faithful warnings and reproofs, and close, straight dealing, than at this very time. Satan has come down with great power, knowing that his time is short. He is flooding the world with pleasing fables, and the people of God love to have smooth things spoken to them. Sin and iniquity are not abhorred. I was shown that God’s people must make more firm, determined efforts to press back the incoming darkness. The close work of the Spirit of God is needed now as never before. Stupidity must be shaken off. We must arouse from the lethargy that will prove our destruction unless we resist it. Satan has a powerful, controlling influence upon minds. Preachers and people are in danger of being found upon the side of the powers of darkness. There is no such thing now as a neutral position. We are all decidedly for the right or decidedly with the wrong. Said Christ: ‘He that is not with Me is against Me; and he that gathereth not with Me scattereth abroad.’” Testimonies, volume 3, 327.
「從來冇一個時候，比此時此刻更需要忠心嘅警告與責備，以及嚴密、正直嘅對待。撒但帶住大權勢落嚟，因為佢知道自己嘅時候不多了。佢正以悅耳嘅虛構故事充斥世界，而上帝嘅子民又喜愛人向佢哋講柔順嘅話。罪惡同不義並冇被憎惡。我蒙指示，上帝嘅子民必須更加堅定、決絕咁努力，去抗拒那正湧入嘅黑暗。現今比以往任何時候更需要上帝之靈作深入嘅工作。麻木遲鈍必須被抖落。我哋必須從那種昏睡狀態中奮然覺醒；若唔抗拒，這昏睡必致我哋滅亡。撒但對人心有強大而支配性嘅影響。傳道人同眾民都有危險，會被發現站喺黑暗權勢嘅一邊。如今並不存在所謂中立嘅立場。我哋全都係明確地站喺正義一邊，或者明確地與錯誤同在。基督曾說：『不與我相合的，就是敵我的；不同我收聚的，就是分散的。』」《證言》卷三，327。
John called “the degenerate nation” of his history “a generation of vipers.” The Millerites ultimately identified the degenerate nation of their history as the daughters of Babylon. Whether Elijah, John or Miller none of the three were theologians. They were all called from the common walks of life.
約翰稱他那時代中「墮落的國民」為「毒蛇的種類」。米勒派最終認定，他們那時代中墮落的國民，就是巴比倫的眾女兒。無論是以利亞、約翰，還是米勒，三者都不是神學家；他們全都是從平凡的人生行業中蒙召出來的。
“The truth as it is in Jesus, as it was proclaimed by Him when He was enshrouded by the pillowy cloud, is verity and truth in this our day, and will just as surely renovate the mind of the receiver as it has renovated minds in the past. Christ has declared, ‘If they hear not Moses and the Prophets, neither will they be persuaded, though one rose from the dead.’ (Luke 16:31).
「真理正如喺耶穌裏面一樣，正如佢被雲彩環繞之時親自所宣講嘅一樣，喺我哋今日乃係確實不移嘅真實同真理；而且，佢必定同過去一樣，更新領受之人嘅心思意念，正如佢昔日已經更新過人嘅心思意念一樣。基督曾宣告：『若不聽從摩西和先知的話，就是有一個從死裏復活的，他們也是不聽勸。』（路加福音 16:31）」
“As a people, we must prepare the way of the Lord, under the overruling guidance of the Holy Spirit, for the spread of the gospel in its purity. The stream of living water is to deepen and widen in its course. In all fields, nigh and afar off, men will be called from the plow, and from the more common commercial business vocations that largely occupy the mind, and will become educated in connection with men who have had experience—men who understand the truth. Through most wonderful workings of God, mountains of difficulty will be removed and cast into the sea. Let us labor as those who have experienced the virtue of truth as it is in Jesus.
「作為一個子民，我哋必須在聖靈統管嘅引導之下，為福音以其純正面貌廣傳而預備主嘅道路。活水嘅江河喺佢流經之處，必要愈流愈深，愈流愈闊。喺遠近各地，人將要被召離開犁田嘅工作，同埋離開嗰啲大大佔據心思、較為平常嘅商業職業，而與有經驗嘅人一同受教——就係明白真理嘅人。藉着上帝極其奇妙嘅作為，重重艱難嘅山嶺必被挪開，投於海中。讓我哋好似嗰啲已親身經歷真理——就是真理喺耶穌裏所顯明之德能——嘅人噉去勞苦作工。」
“There is to be, at this period, a series of events which will reveal that God is master of the situation. The truth will be proclaimed in clear, unmistakable language. Those who preach the truth will strive to demonstrate the truth by a well-ordered life and godly conversation. And as they do this, they will become powerful in advocating the truth, and in giving it the sure application that God has given it.
「喺呢一段時期，將會有一連串嘅事件，顯明上帝乃係局勢嘅主宰。真理將要以清楚、 unmistakable 嘅言語被宣講。嗰啲傳講真理嘅人，必竭力藉住有條有理嘅生活同敬虔嘅言行，去證明真理。當佢哋咁樣行嘅時候，佢哋喺維護真理上就必成為有能力嘅，並且能夠將上帝所賦予真理嘅確切應用，穩妥噉陳明出嚟。」
“When the men, who have known and taught the truth, turn aside to human understanding, and mete out to deceived minds their own dish of fables, it is high time for those who have once been laborers in evangelistic work, but who have been drawn away into the management of restaurants, food stores, and other commercial lines of work, to come into line, study their Bibles diligently, and with the word of God in hand, dispense the Bible truth, the spiritual food, in cooperation with the heavenly angels. This work now calls loudly for workmen of divine appointment. Omnipotence will then say to the mountains of difficulty, Be thou removed and cast into the sea.” Paulson Collection, 73, 74.
「當那些曾經認識並教導真理的人轉向屬人的見解，把他們自己編造嘅寓言分給受迷惑嘅心靈嘅時候，凡曾經喺福音工作中作勞工，卻被引離去管理食肆、食品店，以及其他商業事務嘅人，實在已經到了應當歸隊、殷勤研讀聖經，並且手執上帝嘅話語，同天上嘅使者合作，分賜聖經真理，即屬靈糧食，嘅時候。呢項工作而家正大聲呼召由上天所委任嘅工人。到嗰時，全能者就必對重重困難嘅山嶺說：你要挪開，投在海裏。」Paulson Collection, 73, 74.
Elijah, John and Miller were and thus represent men that are called from the “more common” “vocations,” for “the men” who had formerly taught the truth ultimately “turn aside to human understanding, and mete out to deceived minds their own dish of fables.” The common men that are called will give “the sure application” of biblical prophecy as “God has given it.” Twice, in the passage Sister White identified “mountains” as “mountains of difficulty.” The work of these men included laying low “every mountain.” The work that is accomplished by the common men that were called from the plow of humble circumstances represents the work of identifying the correct biblical methodology in contrast with the dishes of human fables that is handed out by the theologians of the time.
以利亞、約翰同米勒都係、因此亦代表嗰啲由「較為平常」嘅「職業」蒙召出嚟嘅人；因為嗰啲先前曾經教導真理嘅「人」，最終會「轉離而歸向人嘅見解，並且將自己一盤盤嘅荒渺言語分配畀受迷惑嘅心靈。」嗰啲蒙召嘅平常人，會將聖經預言「穩妥嘅應用」按住「上帝所賜予嘅」傳講出嚟。喺呢段文字當中，懷愛倫姊妹兩次將「山嶺」指明為「困難之山嶺」。呢啲人所作嘅工，包括削平「各樣嘅山嶺」。嗰啲由卑微境遇中、由犁田之處蒙召出嚟嘅平常人所完成嘅工作，乃係代表一種工作：喺當代神學家所分發出嚟嗰一盤盤人為荒渺言語嘅對比之下，辨明聖經正確嘅方法論。
“The work of John the Baptist, and the work of those who in the last days go forth in the spirit and power of Elijah to arouse the people from their apathy, are in many respects the same. His work is a type of the work that must be done in this age. Christ is to come the second time to judge the world in righteousness. The messengers of God who bear the last message of warning to be given to the world, are to prepare the way for Christ’s second advent, as John prepared the way for his first advent. In this preparatory work, ‘every valley shall be exalted, and every mountain shall be made low; and the crooked shall be made straight, and the rough places plain’ for history is to be repeated, and once again ‘the glory of the Lord shall be revealed, and all flesh shall see it together; for the mouth of the Lord hath spoken it.’” Southern Watchman, March 21, 1905.
「施洗約翰嘅工作，同埋嗰啲喺末後日子奉以利亞嘅靈同能力出去，喚醒百姓脫離冷漠之人嘅工作，在好多方面都係一樣。佢嘅工作，乃係今時代所必須成就之工作嘅預表。基督第二次降臨，乃要按公義審判世界。肩負要傳畀世界之最後警告信息嘅上帝使者，必須為基督第二次降臨預備道路，正如約翰為祂第一次降臨預備道路一樣。喺呢一項預備工作之中，『一切山窪都要填滿，大小山岡都要削平；彎彎曲曲嘅地方要改為正直，高高低低嘅道路要改為平坦』，因為歷史將要重演，而『耶和華的榮耀必然顯現；凡有血氣嘅，必一同看見；因為呢係耶和華親口說的。』」《Southern Watchman》，1905年3月21日。
The characteristics of the three reformers which was identified by Isaiah are that every valley shall be exalted, every mountain made low, the crooked shall be made straight and the rough places made plain. The way of the Lord that is prepared by exalting the valleys, laying low the mountains and making the crooked straight and rough places plain is the old paths.
以賽亞所指出這三位改革者嘅特徵，乃係一切山谷都要被升高，一切山嶺都要被削低，彎曲嘅要變為正直，高低不平之處要成為平坦。藉着升高山谷、削低山嶺、使彎曲變為正直、使崎嶇之處成為平坦而預備主嘅道路，就係古道。
The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a highway for our God. Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain: And the glory of the Lord shall be revealed, and all flesh shall see it together: for the mouth of the Lord hath spoken it. Isaiah 40:3–5.
在曠野有人聲呼喊說：「你們當預備耶和華的路，在沙漠地修平我們神的大道。各山窪都要填滿；大小山岡都要削平；彎曲的要改為正直，崎嶇的必成為平坦。耶和華的榮耀必然顯現；凡有血氣的，必一同看見；因為這是耶和華親口說的。」以賽亞書 40:3–5
When the quibbling Jews asked John the Baptist if he was the Elijah to come, he answered that he was not, but he then identified himself with the passage from Isaiah.
當嗰啲吹毛求疵嘅猶太人問施洗約翰，佢係咪嗰位將要來嘅以利亞時，佢回答話自己唔係；但隨後，佢就表明自己就係以賽亞書所講嘅嗰一段經文。
And this is the record of John, when the Jews sent priests and Levites from Jerusalem to ask him, Who art thou? And he confessed, and denied not; but confessed, I am not the Christ. And they asked him, What then? Art thou Elias? And he saith, I am not. Art thou that prophet? And he answered, No. Then said they unto him, Who art thou? that we may give an answer to them that sent us. What sayest thou of thyself? He said, I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet Esaias. John 1:19–23.
約翰所作的見證記在下面：猶太人從耶路撒冷差遣祭司和利未人到他那裏，問他說，你是誰？他就承認，並不否認，乃明明地承認說：我不是基督。他們又問他說：這樣，你是以利亞嗎？他說：我不是。你是那先知嗎？他回答說：不是。於是他們對他說：你究竟是誰？叫我們可以回覆那差我們來的人。你自己說，你是誰？他說：我就是那在曠野有人聲呼喊着說：修直主的道路，正如先知以賽亞所說的。約翰福音 1:19–23。
The preparation of the “way of the Lord” identifies the methodology that the angels guided Miller to understand and employ in order to prepare the biblical understanding of the “way” that men were to walk in. Every “mountain” was to be made low, for the mountains of biblical prophecy represents truths that at first glance are apparently too difficult to understand. To understand the glorious holy mountain of Daniel chapter eleven verse forty-five that the king of the north is attempting to conquer is understood by first identifying the literal glorious holy mountain in Jerusalem which prophetically defines the spiritual glorious holy mountain. To explain the mountain that is identified as Armageddon, which means mountain of Megiddo, one must go to literal Megiddo. The prophetic difficulties that are represented as difficult are removed when the principle that the beginning of a thing illustrates the end of a thing is employed.
「主的道」嘅預備，指出天使所引導米勒去明白並運用嘅方法論，藉此預備人對聖經中人所當行之「道」嘅理解。每一座「山嶺」都要削平，因為聖經預言中嘅山嶺，乃代表一啲乍看之下似乎太過艱深、難以明白嘅真理。要明白《但以理書》十一章四十五節所講、北方王企圖攻取嗰榮耀嘅聖山，首先必須辨明耶路撒冷中嗰座字面上榮耀嘅聖山，因為佢喺預言上界定咗屬靈上榮耀嘅聖山。要解釋嗰座被稱為哈米吉多頓嘅山，即米吉多山，便必須去到字面上嘅米吉多。當人運用「一件事嘅起頭說明一件事嘅結局」呢個原則時，嗰啲被表述為艱難嘅預言難題，就會被除去。
The methodology represented by Isaiah and referenced by John and set forth by Miller exalts every valley. Whether it be the “valley of vision” in Isaiah twenty-two, the “valley of dead bones” in Ezekiel or the “valley of Jehoshaphat” in the book of Joel the methodology that is based upon the correct understanding of Christ’s character as represented as Palmoni the Wonderful Numberer in Millerite history, or as Alpha and Omega the wonderful linguist in our history is what exalts the prophetic truths that are represented in the “valleys” of God’s Word.
由以賽亞所代表、約翰所提及、並由米勒所闡明嘅方法論，乃是高舉各山谷。無論係以賽亞書二十二章所講嘅「異象谷」、以西結書所講嘅「骸骨谷」，抑或約珥書中嘅「約沙法谷」，凡建立喺對基督品格之正確認識上嘅方法論——即喺米勒派歷史中被表述為奇妙數算者 Palmoni，或喺我哋歷史中被表述為阿拉法同俄梅戛、奇妙嘅語言學家——都正是高舉神聖言中以「山谷」所表徵之預言真理嘅方法。
The crooked things that are to be made straight and the rough places that are made plain represents the work of correcting the customs and traditions that are employed by a Laodicean priesthood to uphold their poisoned dishes of fables. The work of Elijah is specifically identified as representing the correct biblical methodology in opposition to the fables of the theologians and priests. That work is accomplished by “common men,” not by the educated priests and theologians. Within the prophetic characteristics of these three witnesses is also the simple fact that the Elijah to come will be a man.
那些要被修直的彎曲之處，與那些要被平坦的崎嶇之地，乃是指糾正那些被老底嘉祭司體系所採用、用以維持其含毒虛構之說的風俗與傳統之工作。以利亞的工作，乃被明確指明為代表正確的聖經方法論，與神學家及祭司的虛構之說相對立。這項工作乃由「平常人」完成，不是由受過教育的祭司和神學家完成。在這三位見證人的預言性特徵之中，也包含一個簡明的事實：那將要來的以利亞，將是一個男人。
That observation might seem unimportant, but as the theologians of Adventism seek to uphold their fables, they have taken a passage from Sister White where she speaks in the future tense about a man that would come in the spirit and power of Elijah and they add their own fable of explanation and insist that Sister White was speaking of herself.
嗰個觀察或者睇落並唔重要；但係，當復臨信仰嘅神學家試圖維護佢哋嘅寓言之時，佢哋攞咗懷師母一段說話——喺嗰段說話入面，佢以將來時態講到一個人，話呢個人將會帶住以利亞嘅心志同能力而來——然後加上佢哋自己虛構出嚟嘅解釋，並且堅持話懷師母講嘅就係佢自己。
“Prophecy must be fulfilled. The Lord says: ‘Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord.’ Somebody is to come in the spirit and power of Elijah, [See appendix.] and when he appears, men may say: ‘You are too earnest, you do not interpret the Scriptures in the proper way. Let me tell you how to teach your message.’
「預言必須應驗。主說：『看哪，在耶和華大而可畏之日未到以前，我必差遣先知以利亞到你們那裏去。』必有人要帶着以利亞的靈與能力而來，[見附錄。]而當他顯現的時候，人們或者會說：『你太過熱切了，你並沒有按着正確的方式講解聖經。讓我告訴你應當怎樣傳講你的信息。』」
“There are many who cannot distinguish between the work of God and that of man. I shall tell the truth as God gives it to me, and I say now, If you continue to find fault, to have a spirit of variance, you will never know the truth. Jesus said to His disciples, ‘I have yet many things to say unto you, but ye cannot bear them now.’ They were not in a condition to appreciate sacred and eternal things; but Jesus promised to send the Comforter, who would teach them all things, and bring all things to their remembrance, whatsoever He had said unto them.
「有許多人不能分辨上帝的工作同人的工作。上帝點樣賜畀我真理，我就點樣講出嚟；我而家講，如果你哋繼續吹毛求疵，懷住爭競嘅靈，你哋就永遠唔會認識真理。耶穌對祂嘅門徒話：『我仲有好多事要話畀你哋知，但你哋而家擔當唔住。』佢哋當時仲未到能夠領會神聖同永恆之事嘅光景；但耶穌應許要差遣保惠師，祂要將一切嘅事教導佢哋，並且叫佢哋想起祂對佢哋所講過嘅一切話。」
“Brethren, we must not put our dependence in man. ‘Cease ye from man, whose breath is in his nostrils: for wherein is he to be accounted of?’ You must hang your helpless souls upon Jesus. It does not become us to drink from the fountain of the valley when there is a fountain in the mountain. Let us leave the lower streams; let us come to the higher springs. If there is a point of truth that you do not understand, upon which you do not agree, investigate, compare scripture with scripture, sink the shaft of truth down deep into the mine of God’s word. You must lay yourselves and your opinions on the altar of God, put away your preconceived ideas, and let the Spirit of heaven guide into all truth.” Testimonies to Ministers, 475, 476.
「弟兄們，我們不可倚靠人。『你們休要倚靠世人；他鼻孔裏不過有氣息；他在一切事上可算甚麼呢？』你們必須將你們無助的靈魂懸靠於耶穌。當山上有泉源之時，我們去飲山谷中的泉水，這與我們的身份並不相稱。讓我們離開低下的溪流；讓我們來到更高的泉源。若有任何一點真理是你們不明白、在其上不能一致同意的，就當查考，將經文與經文互相比較，把真理的礦井深深鑿進上帝聖言的礦藏之中。你們必須將自己和自己的見解放在上帝的壇上，除去先入為主的觀念，讓天上的靈引導你們進入一切的真理。」《給傳道人的勉言》，475、476頁。
“Somebody is to come in the spirit and power of Elijah: These words have been mistakenly applied by some to some individual who it was thought would appear with a prophetic message subsequent to Mrs. White’s life and work. The three paragraphs comprising this article titled ‘Let heaven Guide’ are only a small portion of a talk given by Ellen White in Battle Creek, Michigan, the morning of January 29, 1890. As this was published in the the Review and Herald of February 18, 1890, it carried the title of ‘How to meet a Controverted Point of Doctrine.’ Other excerpts drawn from this article and used largely to fill out certain pages of this volume, may be found on pages 23, 104, 111, 119, 158, 278, and 386. The article has been reproduced in its entirety in Selected Messages 1:406–416, with the portion comprising the excerpt entitled ‘Let Heaven Guide’ appearing on pages 412 and 413. When the article is read in its entirety it becomes apparent that Ellen White, in this statement made just a little more than a year after the Minneapolis Conference to a group in Battle Creek, was speaking of her own ministry. Some had grown critical of her work. Note that in the paragraph preceding that which appears in this volume on page 475, Ellen White states:
「必有人帶着以利亞的靈和能力而來」：呢啲話曾被某啲人錯誤地應用喺某一個人身上，佢哋以為喺懷愛倫夫人嘅生平同工作之後，會有一位帶着先知信息嘅人出現。組成本文〈讓天引導〉嘅三段文字，只係愛倫．懷特於1890年1月29日早上喺密歇根州巴特爾克里克所發表講話嘅一小部分。由於呢篇講話刊載於1890年2月18日嘅《Review and Herald》，當時所用嘅標題係〈如何面對一個有爭議嘅教義要點〉。由本文摘錄出嚟、並大量用以補足本卷若干頁面嘅其他段落，可見於第23、104、111、119、158、278同386頁。全文已完整轉載於《Selected Messages》1:406–416，而其中題為〈Let Heaven Guide〉之摘錄部分則見於412同413頁。當通篇閱讀此文時，就會清楚見到，愛倫．懷特喺明尼阿波利斯會議之後僅僅一年多，向巴特爾克里克一群人所作嘅呢一段陳述，乃係指向佢自己嘅職事。有啲人已開始對佢嘅工作抱持批評態度。請注意，喺本卷第475頁所載段落之前一段，愛倫．懷特如此陳述：
“‘We should come into a position where every difference will be melted away. If I think I have light, I shall do my duty in presenting it. Suppose I consulted others concerning the message the Lord would have me give to the people, the door might be closed so that the light might not reach the ones to whom God had sent it. When Jesus rode into Jerusalem, `the whole multitude of the disciples began to rejoice and praise God with a loud voice for all the mighty works that they had seen; saying, blessed be the King that cometh in the name of the Lord: peace in heaven, and glory in the highest. And some of the Pharisees from among the multitude said unto Him, master, rebuke thy disciples. And He answered and said unto them, I tell you that, if these should hold their peace, the stones would immediately cry out’ (Luke 19:37–40).
「『我哋應當進到一個地步，叫一切分歧都被消融。若我以為自己有亮光，我就當盡本分將之陳明。假若我就主所要我傳畀眾民嘅信息去徵詢別人，嗰道門就可能被關上，以致亮光不能達到神所差遣我去到嘅人。當耶穌騎驢進入耶路撒冷嘅時候，『門徒嘅眾人因所見過嘅一切異能，都歡喜起來，大聲讚美神，說：奉主名來嘅王是應當稱頌的！在天上有和平；在至高之處有榮光。眾人中有幾個法利賽人對耶穌說：夫子，責備你嘅門徒吧。耶穌回答說：我告訴你們，若是他們閉口不言，這些石頭必要立時呼叫起來。』（Luke 19:37–40）」
“‘The Jews tried to stop the proclamation of the message that had been predicted in the word of God.’
「猶太人企圖阻止宣講那早已在上帝聖言中所預言的信息。」
“Then she makes reference again to her own experience:
「然後，她再次提到自己嘅經歷：」
“‘Prophecy must be fulfilled. The Lord says, “Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord” (Malachi 4:5). Somebody is to come in the spirit and power of Elijah, and when he appears, men may say, “You are too earnest, you do not interpret the Scriptures in the proper way.”—Selected Messages, volume 1, 412.
「『預言必須應驗。主說：「看哪，耶和華大而可畏之日未到以前，我必差遣先知以利亞到你們那裏去」（瑪拉基書 4:5）。必有人要帶着以利亞的心志和能力而來；當他出現時，人可能會說：「你太過熱切了，你對聖經的解釋並不正確。」』——《信息選粹》，第 1 卷，412。」
“That she was referring to her own experience is also made clear from the paragraph which follows, in which she declares:
「佢所指嘅亦都係自己嘅經歷，呢一點亦都可以由跟住嗰一段清楚見到；喺嗰段入面，佢宣告：」
“‘I shall tell the truth as God gives it to me….’” Appendix to Testimonies to Ministers.
「『我必照着上帝所賜給我嘅，將真理講明……。』」《對傳道人的勉言》附錄。
The fact that Ellen White had to address the fables of the theologians and leaders of her time period provides no evidence that she was identifying herself as the “man” that would come in the future in the spirit and power of Elijah. Where is any evidence of Ellen White’s many opponents within Adventism that attack the method of biblical application she employed? Where was she ever told “you do not interpret the Scriptures the proper way”? She clearly identifies that there would be a movement of people at the end of the world that would be empowered by the spirit and power of Elijah, and there is no legitimate way to suggest that she thought that movement of the loud cry of the third angel was happening at the time she prophesied of the future manifestation of the power of Elijah. The Laodicean Adventist theologians would have their flock believe that Sister White was “making reference” to “her own experience” as a fulfillment of the prophet Elijah that would be sent before the great and dreadful day of the Lord.
愛倫．懷愛師不得不回應她所處時代之神學家及領袖的荒誕傳說，這一事實並不能構成任何證據，證明她是在指認自己就是那將來要在以利亞的靈和能力中而來的「那人」。在復臨信仰當中，那許多反對愛倫．懷愛師的人，曾攻擊她所採用的聖經應用方法；有哪裏有任何證據表明這一點？她又曾在何處被告知：「你並沒有按正當的方式解釋聖經」？她清楚指出，在世界末時必有一場人民的運動，要被以利亞的靈和能力所賦能；而且，絕無任何正當的方法可以暗示，她以為第三位天使大呼聲的那場運動，早在她預言以利亞能力將於未來顯現之時便已經發生。老底嘉的復臨派神學家想要使他們的羊群相信，懷愛師姊妹乃是在「提及」她「自己的經歷」，作為那位在主大而可畏之日以前要被差來之先知以利亞的應驗。
Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord. Malachi 4:5.
看哪，我必在耶和華那大而可畏之日未到以前，差遣先知以利亞到你們那裏去。瑪拉基書 4:5。
One prophetic characteristic of Elijah as a symbol is that he presents a biblical methodology that opposes the fables of a priesthood that dishes out fables of customs and traditions. His work of preparing the way (this is the way, walk ye in it) is accomplished with the biblical methodology that opposes the teachings of a corrupted priesthood. And according to the three witnesses of Elijah, John the Baptist and Miller; accompanied with Sister White’s testimony of the then future appearing of Elijah, he will be a man, not a woman. When the methodology of Palmoni and Alpha and Omega is correctly understood, it is recognized not simply a set of biblical rules for interpreting the Scriptures, but as a transcript of Christ’s character, which is His glory.
作為一個表號，以利亞其中一個先知性特徵，乃係佢呈現出一種聖經方法論，用以對抗嗰啲分發關於風俗同傳統之虛構故事嘅祭司制度所宣揚嘅荒誕傳說。佢預備道路嘅工作（「這是正路，要行在其間」）係藉住呢一種聖經方法論而完成；呢方法論乃係反對一個已經敗壞之祭司制度嘅教訓。並且，根據以利亞、施洗約翰同米勒呢三個見證人，再加上懷姐妹對於當時尚屬將來之以利亞顯現嘅見證，佢將會係一個男人，而唔係一個女人。當帕勒摩尼以及阿拉法同俄梅戛嘅方法論被正確理解之時，人就會認明，佢唔單止係一套用以詮釋聖經嘅聖經規則，而係基督品格嘅謄本；呢品格就係祂嘅榮耀。
And the glory of the Lord shall be revealed, and all flesh shall see it together: for the mouth of the Lord hath spoken it. Isaiah 40:5.
耶和華嘅榮耀必然顯現；凡有血氣嘅，必一同看見；因為耶和華親口說了。以賽亞書 40:5。
Christ’s very character is represented by the methodology to be employed in understanding His Word, for He is the Word.
基督嘅道本身所應採用嘅理解方法，正正表明咗基督自己嘅品格，因為祂就係道。
“The law of God in the sanctuary in heaven is the great original, of which the precepts inscribed upon the tables of stone and recorded by Moses in the Pentateuch were an unerring transcript. Those who arrived at an understanding of this important point were thus led to see the sacred, unchanging character of the divine law. They saw, as never before, the force of the Saviour’s words: ‘Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law.’ Matthew 5:18. The law of God, being a revelation of His will, a transcript of His character, must forever endure, ‘as a faithful witness in heaven.’ Not one command has been annulled; not a jot or tittle has been changed. Says the psalmist: ‘Forever, O Lord, Thy word is settled in heaven.’ ‘All His commandments are sure. They stand fast for ever and ever.’ Psalm 119:89; 111:7, 8.” The Great Controversy, 434.
「天上聖所中上帝的律法，乃是那偉大的原本；刻寫在石版上、並由摩西記錄於摩西五經之中的誡命，乃是其毫無錯誤的抄本。凡明白這一重要真理的人，便因而看見神聖律法那聖潔而永不改變的本質。他們從未像此刻這樣看出救主之話語的分量：『就是到天地都廢去了，律法的一點一畫也不能廢去。』馬太福音 5:18。上帝的律法既是祂旨意的啟示，也是祂品格的抄本，就必永遠長存，『如天上確實的見證』。沒有一條誡命被廢掉；一點一畫也沒有更改。詩人說：『耶和華啊，你的話安定在天，直到永遠。』『祂一切的訓詞都是確實的，是永永遠遠堅定的。』詩篇 119:89；111:7, 8。」《善惡之爭》，434。
Just as the ten commandments are an unchangeable transcript of Christ’s character, so too are the rules of prophetic interpretation a transcript of His character.
正如十誡乃係基督品格不可更改嘅寫照，先知預言詮釋嘅規則同樣都係祂品格嘅寫照。
“We should know for ourselves what constitutes Christianity, what is truth, what is the faith that we have received, what are the Bible rules—the rules given us from the highest authority. There are many who believe without a reason on which to base their faith, without sufficient evidence as to the truth of the matter. If an idea is presented that harmonizes with their own preconceived opinions, they are all ready to accept it. They do not reason from cause to effect, their faith has no genuine foundation, and in the time of trial they will find that they have built upon the sand.
「我哋應當親自知道，乜嘢構成基督教，乜嘢係真理，乜嘢係我哋所領受嘅信仰，乜嘢係《聖經》嘅規條——即係由至高權威所賜畀我哋嘅規條。有好多人信，卻冇一個可以作為其信仰根據嘅理由，對事情嘅真相亦冇充分嘅證據。如果有一個主意同佢哋自己預先存有嘅見解相一致，佢哋就隨時準備接受。佢哋唔會由因推到果，佢哋嘅信心冇真實嘅根基，到咗試煉嘅時候，佢哋就會發現自己所建造嘅，乃係喺沙土之上。」
“He who rests satisfied with his own present imperfect knowledge of the Scriptures, thinking this sufficient for his salvation, is resting in a fatal deception. There are many who are not thoroughly furnished with Scriptural arguments, that they may be able to discern error, and condemn all the tradition and superstition that has been palmed off as truth. Satan has introduced his own ideas into the worship of God, that he might corrupt the simplicity of the gospel of Christ. A large number who claim to believe the present truth, know not what constitutes the faith that was once delivered to the saints—Christ in you the hope of glory. They think they are defending the old landmarks, but they are lukewarm and indifferent. They know not what it is to weave into their experience and to possess the real virtue of love and faith. They are not close Bible students, but are lazy and inattentive. When differences of opinion arise upon the passages of Scripture, these who have not studied to a purpose and are not decided as to what they believe, fall away from the truth. We ought to impress upon all the necessity of inquiring diligently into divine truth, that they may know that they do know what is truth. Some claim much knowledge, and feel satisfied with their condition, when they have no more zeal for the work, no more ardent love for God, and for souls for whom Christ died, than if they had never known God. They do not read the Bible [in order] to appropriate the marrow and fatness to their own souls. They do not feel that it is the voice of God speaking to them. But, if we would understand the way of salvation, if we would see the beams of the Sun of righteousness, we must study the Scriptures for a purpose, for the promises and prophecies of the Bible shed clear beams of glory upon the divine plan of redemption, which grand truths are not clearly comprehended.” The 1888 Materials, 403.
「凡安於自己現今對聖經之不完全認識，自以為這已足以得救的人，乃是安歇於致命的迷惑之中。有許多人並沒有充分具備聖經上的論據，以致不能辨明錯謬，亦不能定罪一切被冒充為真理而兜售出來的遺傳與迷信。撒但已將他自己的意念引入對上帝的敬拜之中，為要敗壞基督福音的純樸。有大量自稱相信現代真理的人，卻不知道那一次交付聖徒的真道究竟包含甚麼——就是基督在你們心裏成了榮耀的盼望。他們以為自己是在維護古舊的地標，然而他們卻是不冷不熱、漠不關心。他們不知道將愛與信心的真正德性編織進自己的經歷之中並據為己有，究竟是甚麼意思。他們並不是緊貼聖經的研究者，反倒懶惰而不留心。當對聖經經文發生意見分歧之時，這些沒有存着明確目的去研究、對自己所信又不堅定的人，便會離棄真理。我們應當使眾人深切感受到，必須殷勤查究神聖的真理，好叫他們知道自己所知道的確是真理。有些人自稱知識豐富，對自己的景況感到滿足，然而他們對這工作並沒有更多熱心，對上帝以及那些基督曾為之而死的靈魂，也沒有更多熾熱的愛，與從未認識上帝的人並無二致。他們讀聖經，並不是［為要］把其中的骨髓肥甘據為自己靈魂的分。他們也不覺得那是上帝正在向他們說話的聲音。但如果我們要明白救恩之道，如果我們要看見公義之日的光線，我們就必須為着明確的目的而研讀聖經，因為聖經中的應許和預言，將榮耀的清晰光輝照射在上帝救贖計劃之上，而這些偉大的真理，並沒有被清楚領會。」《The 1888 Materials》，403。
To genuinely be a Christian means to be like Christ. The passage identifies that we “should know for ourselves what constitutes Christianity.” It says we “should know” “what is truth.” We “should know” “what is the faith that we have received.” We should know “what are the Bible rules—the rules given us from the highest authority.” To be Christlike requires knowing what the Bible rules are that were given us from the highest authority. Without those rules we cannot be Christlike, for the rules given by the highest authority are a transcript of His character.
真實地作一個基督徒，意思就是要像基督。這段文字指出，我們「應當親自知道何謂基督教」。它說，我們「應當知道」「甚麼是真理」。我們「應當知道」「我們所領受的是甚麼信仰」。我們應當知道「甚麼是聖經的規則——那由至高權柄賜給我們的規則」。要有基督的樣式，就必須知道那由至高權柄賜給我們的聖經規則是甚麼。沒有那些規則，我們便不能有基督的樣式，因為那由至高權柄所賜的規則，乃是祂品格的寫照。
Another characteristic of Elijah is the work of preparing the way for the messenger of the covenant. Elijah represents the work that is accomplished during a history when a former chosen people are being passed by and a new chosen people are simultaneously being chosen. The history represents a purification process that produces a people who are represented as a pure offering, in contrast with the former impure chosen people.
以利亞嘅另一個特徵，係為立約之使者預備道路嘅工作。以利亞所代表嘅，係一項喺歷史進程中所完成嘅工作；當時，先前蒙揀選嘅子民正被越過，而新嘅蒙揀選之民亦同時被揀選。呢段歷史代表一個潔淨嘅過程，產生出一班被表述為純潔供物嘅子民，與先前不潔嘅蒙揀選之民形成對比。
Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:1–4.
看哪，我要差遣我的使者，在我前面預備道路；你們所尋求的主，必忽然進入他的殿；立約的使者，就是你們所喜悅的，看哪，他必來到。這是萬軍之耶和華說的。只是，他來的日子，誰能當得起呢？他顯現的時候，誰能站立得住呢？因為他如煉淨之人的火，又如漂布之人的鹼；他必坐下，如煉淨銀子的，又如潔淨人的；他必潔淨利未的子孫，熬煉他們像金銀一樣，使他們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、上古之年一樣。瑪拉基書 3:1–4。
John the Baptist prepared the way for Christ to suddenly come and cleanse His temple. The cleansing of the temple at the beginning and ending of Christ’s ministry was a fulfillment of Malachi chapter three. John was the messenger that prepared the way for the messenger of the covenant to purify the sons of Levi.
施洗約翰為基督預備道路，好叫祂忽然來到，潔淨祂的殿。基督於其職事開始與結束時潔淨聖殿，乃是瑪拉基書第三章的應驗。約翰就是那預備道路的使者，為要使那立約的使者來潔淨利未子孫。
“In the cleansing of the temple, Jesus was announcing His mission as the Messiah, and entering upon His work. That temple, erected for the abode of the divine Presence, was designed to be an object lesson for Israel and for the world. From eternal ages it was God’s purpose that every created being, from the bright and holy seraph to man, should be a temple for the indwelling of the Creator. Because of sin, humanity ceased to be a temple for God. Darkened and defiled by evil, the heart of man no longer revealed the glory of the Divine One. But by the incarnation of the Son of God, the purpose of Heaven is fulfilled. God dwells in humanity, and through saving grace the heart of man becomes again His temple. God designed that the temple at Jerusalem should be a continual witness to the high destiny open to every soul. But the Jews had not understood the significance of the building they regarded with so much pride. They did not yield themselves as holy temples for the Divine Spirit. The courts of the temple at Jerusalem, filled with the tumult of unholy traffic, represented all too truly the temple of the heart, defiled by the presence of sensual passion and unholy thoughts. In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. ‘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.’ Malachi 3:1–3.” The Desire of Ages, 161.
「喺潔淨聖殿呢件事上，耶穌宣告咗祂作為彌賽亞嘅使命，並開始履行祂嘅工作。嗰座為神聖臨格居住而建立嘅聖殿，原是要成為以色列同埋全世界嘅一個實物教訓。自亙古以來，上帝嘅旨意就係要一切受造之物——由光明聖潔嘅撒拉弗到人——都成為創造主內住嘅殿。由於罪，人類唔再成為上帝嘅殿。人心因邪惡而昏暗污穢，再唔能彰顯神聖者嘅榮耀。但藉着上帝兒子嘅道成肉身，天上嘅旨意得以成全。上帝住喺人性之中，而藉着拯救嘅恩典，人心再次成為祂嘅殿。上帝定意要耶路撒冷嘅聖殿，成為向每一個人靈所敞開之崇高命運嘅持續見證。但猶太人並冇明白呢座佢哋如此引以為榮嘅建築物之意義。佢哋冇將自己獻上，成為神聖之靈嘅聖殿。耶路撒冷聖殿嘅院子，充滿咗不聖潔交易嘅喧鬧，實在太真切咁表現出人心之殿嘅景況——因肉體情慾同不聖潔思想嘅存在而被玷污。當耶穌潔淨聖殿，趕走世上嘅買賣人之時，祂就宣告咗祂要潔淨人心脫離罪污嘅使命——脫離嗰啲敗壞靈魂嘅屬地慾望、自私私慾同邪惡習慣。『你們所尋求的主，必忽然進入祂的殿；立約的使者，就是你們所仰慕的，快要來到。這是萬軍之耶和華說的。只是，祂來的日子，誰能當得起呢？祂顯現的時候，誰能站立得住呢？因為祂如煉淨銀子的火，如漂布者的鹼。祂必坐下如煉淨銀子的，必潔淨利未之子，熬煉他們像金銀一樣。』瑪拉基書 3:1–3。」《歷代願望》，161。
John the Baptist was the messenger that prepared the way for Christ to suddenly come and cleanse His temple, and William Miller accomplished the same work of preparation for Christ to suddenly come to the Most Holy Place on October 22, 1844.
施洗約翰乃係預備基督忽然降臨、潔淨祂聖殿嘅使者；而威廉．米勒亦成就咗同樣嘅預備工作，為基督於1844年10月22日忽然進入至聖所鋪路。
“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.
「基督作為我哋的大祭司，進入至聖所，為要潔淨聖所，正如《但以理書》8:14所顯示；人子來到亙古常在者面前，正如《但以理書》7:13所陳述；以及主來到祂的殿，正如瑪拉基所預言；呢幾者都係對同一件事件嘅描述；而呢件事亦由基督喺《馬太福音》25章十個童女嘅比喻中所講述、新郎來赴婚筵一事所表徵。」《善惡之爭》，426。
John and Miller typified the cleansing represented by Malachi that is now being accomplished in our current history.
約翰同米勒所預表嘅，乃係瑪拉基所象徵、而家正喺我哋當前歷史中進行緊嘅潔淨工作。
“The prophet says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils’ (Revelation 18:1, 2). This is the same message that was given by the second angel. Babylon is fallen, ‘because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). What is that wine?—Her false doctrines. She has given to the world a false sabbath instead of the Sabbath of the fourth commandment, and has repeated the falsehood that Satan first told Eve in Eden—the natural immortality of the soul. Many kindred errors she has spread far and wide, ‘teaching for doctrines the commandments of men’ (Matthew 15:9).
先知說：「我又看見另一位天使從天降下，掌有大權；地就因他的榮耀發光。他大聲強烈呼喊，說：大巴比倫傾倒了！傾倒了！成了鬼魔的住處」（啟示錄 18:1, 2）。這就是第二位天使所傳的同一信息。巴比倫傾倒了，「因她叫萬國喝她淫亂烈怒的酒」（啟示錄 14:8）。那酒是甚麼？——就是她虛假的道理。她以一個假的安息日取代了第四條誡命中的安息日，並且重複了撒但最初在伊甸園對夏娃所說的謊言——靈魂天然不死。她又把許多同類的謬誤廣泛散播，「將人的吩咐當作道理教導人」（馬太福音 15:9）。
“When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.
「當耶穌開始祂公開嘅傳道工作時，祂潔淨咗聖殿，使其脫離褻瀆神聖嘅污穢。在祂傳道工作最後所作嘅行動之中，其中一項就係第二次潔淨聖殿。照樣，在向世界發出警告嘅最後工作中，亦向眾教會發出兩次各自分明嘅呼召。第二位天使嘅信息係：『巴比倫大城傾倒了，傾倒了！因為她叫萬國喝她淫亂大怒之酒。』（啟示錄 14:8）而喺第三位天使信息嘅大聲呼喊之中，又聽見有聲音從天上說：『我嘅民哪，你們要從那城出來，免得與她一同有罪，受她所受嘅災殃；因她的罪惡滔天；她的不義，神已經想起來了。』（啟示錄 18:4, 5）」《信息選粹》卷二，118。
The two temple cleansings of Christ’s ministry, and the two temple cleansings of the Millerite history, were fulfillments of Malachi chapter three and point forward to the two temple cleansings that began on September 11, 2001 when the great buildings of New York City were thrown down by a touch of God, and the mighty angel of Revelation eighteen descended to lighten the earth with his glory. Among other things this disproves the dish of fables offered by Adventism’s Laodicean theologians who claim Ellen White was the Elijah prophet that would come before the great and dreadful day of the Lord. The temple cleansing that takes place when the angel of Revelation eighteen descends began eighty-six years after Ellen White was laid to rest.
基督職事期間嘅兩次潔淨聖殿，以及米勒派歷史中嘅兩次潔淨聖殿，乃係瑪拉基書第三章嘅應驗，並且指向另外兩次潔淨聖殿；呢兩次潔淨聖殿係由二〇〇一年九月十一日開始，當時紐約市嘅大樓被上帝一觸而傾倒，而啟示錄第十八章嘅大力天使降下，用佢嘅榮耀照亮全地。除此之外，呢件事亦駁斥咗復臨主義老底嘉派神學家所擺上嘅荒誕寓言；佢哋聲稱懷愛倫就係嗰位要喺主大而可畏之日以前來到嘅以利亞先知。當啟示錄第十八章嘅天使降下之時所發生嘅潔淨聖殿，乃係喺懷愛倫安息之後八十六年先至開始。
John the Baptist and his disciples, Miller and the Millerites and Future for America represent the messengers that prepare the way for the messenger of the covenant to suddenly come to His temple and cleanse it from its sacrilegious profanation.
施洗約翰同佢嘅門徒、米勒同米勒派，以及 Future for America，乃係預備道路嘅使者，為要叫立約之使者忽然臨到祂嘅殿，潔淨其褻瀆聖物之污穢。
Elijah as a symbol represents a man. He represents a man called from the common walk of life and not a priestly theologian. His ministry presents the correct biblical methodology, which are the rules given by the highest authority. His ministry is in confrontation with the current Laodicean priesthood’s methodology of fables, customs and traditions. He prepares the way for a cleansing process that raises up a new chosen people from the remains of a chosen people that are passed by. The cleansing process is set within the context of happening suddenly.
以利亞作為一個象徵，乃係代表一個人。佢所代表嘅，係一個由平常人生道路之中被呼召出嚟嘅人，而唔係一位祭司式嘅神學家。佢嘅職事呈現出合乎聖經嘅正確方法論，亦即係由至高權柄所賜下嘅規則。佢嘅職事乃係與當前老底嘉祭司體系以寓言、風俗同傳統為方法論者相對抗。佢為一個潔淨過程預備道路；喺呢個過程之中，從一班被越過嘅選民之餘剩之中，興起一班新嘅蒙揀選子民。呢個潔淨過程乃係置於突然發生嘅背景之下。
Elijah also represents a ministry and a work that God specifically establishes and identifies as the exclusive ministry of God.
以利亞亦代表一種職事同工作，乃係神特別設立並指明為神獨有職事嘅職事同工作。
We will demonstrate this in the history of the Millerites in the next article.
我哋將會喺下一篇文章中，喺米勒派嘅歷史裏面證明呢一點。
And it came to pass at the time of the offering of the evening sacrifice, that Elijah the prophet came near, and said, Lord God of Abraham, Isaac, and of Israel, let it be known this day that thou art God in Israel, and that I am thy servant, and that I have done all these things at thy word. 1 Kings 18:36.
到了獻晚祭的時候，先知以利亞近前來，說：「耶和華──亞伯拉罕、以撒、以色列的神啊，求你今日使人知道你是以色列中的神，也知道我是你的僕人，並且我行這一切事，都是遵你的話而行。」列王紀上 18:36