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.
到咗獻晚祭嘅時候，先知以利亞走近前嚟，話：「阿伯拉罕、以撒、以色列嘅耶和華神啊，求你今日使人知道你係以色列中的神，又知道我係你嘅僕人，並且我所行嘅呢一切事都係奉你嘅話而行。」列王紀上 18:36
We have been identifying the characteristics of Elijah as a symbol. One of those characteristics is that the ministry and message of Elijah, John the Baptist and William Miller were instruments of judgment. Their message was used by the Lord to test their respective histories. Jesus said that if He had not come, then the quibbling Jews would have had no sin.
我哋一直辨識以利亞作為一個表號所具備嘅特徵。其中一個特徵，就係以利亞、施洗約翰同威廉‧米勒嘅職事同信息，都係審判嘅工具。主用佢哋嘅信息，去試驗佢哋各自所處嘅歷史。耶穌曾說，若祂冇到來，嗰啲吹毛求疵嘅猶太人就冇罪了。
If I had not come and spoken unto them, they had not had sin: but now they have no cloak for their sin. John 15:22.
我若冇嚟向佢哋講說話，佢哋就冇罪；但如今，佢哋嘅罪再冇遮掩。約翰福音 15:22。
Ezekiel identifies the same principle for the quibbling Jews of his history.
以西結為佢嗰個時代嗰啲吹毛求疵嘅猶太人指出同一個原則。
For they are impudent children and stiffhearted. I do send thee unto them; and thou shalt say unto them, Thus saith the Lord God. And they, whether they will hear, or whether they will forbear, (for they are a rebellious house,) yet shall know that there hath been a prophet among them. Ezekiel 2:4, 5.
因為他們是厚顏無恥之子，心裏剛硬。我差你往他們那裏去，你要對他們說：主耶和華如此說。至於他們，或聽，或不聽，（因為他們是悖逆之家，）終必知道在他們中間曾有先知。以西結書 2:4, 5
The symbolism of Elijah includes his role as an instrument of judgment.
以利亞所象徵的意義，亦包括他作為施行審判之器皿的角色。
“Those who are engaged in proclaiming the third angel’s message are searching the Scriptures upon the same plan that Father Miller adopted. In the little book entitled Views of the Prophecies and Prophetic Chronology, Father Miller gives the following simple but intelligent and important rules for Bible study and interpretation:
「凡參與宣講第三位天使信息的人，都是按照米勒長老所採用的同一方法查考聖經。米勒長老在那本名為《預言與先知年代表述見解》的小冊子中，為聖經的研讀與解釋提出以下簡明、明智而且重要的規則：
“‘1. Every word must have its proper bearing on the subject presented in the Bible; 2. All Scripture is necessary, and may be understood by diligent application and study; 3. Nothing revealed in Scripture can or will be hid from those who ask in faith, not wavering; 4. To understand doctrine, bring all the scriptures together on the subject you wish to know, then let every word have its proper influence; and if you can form your theory without a contradiction, you cannot be in error; 5. Scripture must be its own expositor, since it is a rule of itself. If I depend on a teacher to expound to me, and he should guess at its meaning, or desire to have it so on account of his sectarian creed, or to be thought wise, then his guessing, desire, creed, or wisdom is my rule, and not the Bible.’
「1. 每一個字都必須就聖經所提出之主題，具有其恰當之指向；2. 全部聖經都是必要的，並且藉着殷勤運用與查考，都是可以明白的；3. 凡在聖經中所啟示的，對那些憑信心祈求、毫不疑惑的人，沒有一樣是不能或不會顯明的；4. 要明白教義，就要把一切論及你所欲知道之題目的經文都集合起來，然後讓每一個字都發揮其應有的影響；若你所形成的理論並無矛盾，你就不可能有錯；5. 聖經必須作聖經自己的解釋者，因為它本身就是自己的準則。若我倚賴一位教師替我解說，而他只是揣測其意思，或因着他的宗派信條而想要使它如此，或為要被人看為有智慧，那麼，他的揣測、意願、信條或智慧，便成了我的準則，而不是聖經。」
“The above is a portion of these rules; and in our study of the Bible we shall all do well to heed the principles set forth.
「以上乃呢啲規則其中一部分；我哋研讀聖經之時，都當留意所陳明嘅原則。」
“Genuine faith is founded on the Scriptures; but Satan uses so many devices to wrest the Scriptures and bring in error, that great care is needed if one would know what they really do teach. It is one of the great delusions of this time to dwell much upon feeling, and to claim honesty while ignoring the plain utterances of the word of God because that word does not coincide with feeling. Many have no foundation for their faith but emotion. Their religion consists in excitement; when that ceases, their faith is gone. Feeling may be chaff, but the word of God is the wheat. And ‘what,’ says the prophet, ‘is the chaff to the wheat?’
「真實嘅信心係建立喺聖經之上；但撒但用咗極多詭計去曲解聖經，引入謬誤，所以若有人想知道聖經真正所教導嘅係乜嘢，就必須極其謹慎。當今其中一個極大嘅迷惑，就係過分著重感覺，並且喺忽視上帝聖言明明白白嘅宣告之時，仍自稱誠實，只因嗰道與感覺並不相符。好多人嘅信心並冇根基，只係建立喺情緒之上。佢哋嘅宗教只係由興奮所構成；一旦興奮止息，佢哋嘅信心也就消失。感覺可以係糠秕，但上帝嘅話乃係麥子。先知說：『糠秕怎能與麥子比較呢？』」
“None will be condemned for not heeding light and knowledge that they never had, and they could not obtain. But many refuse to obey the truth that is presented to them by Christ’s ambassadors, because they wish to conform to the world’s standard; and the truth that has reached their understanding, the light that has shone in the soul, will condemn them in the Judgment. In these last days we have the accumulated light that has been shining through all the ages, and we shall be held correspondingly responsible. The path of holiness is not on a level with the world; it is a way cast up. If we walk in this way, if we run in the way of the Lord’s commandments, we shall find that the ‘path of the just is as the shining light, that shineth more and more unto the perfect day.’” Review and Herald, November 25, 1884.
「人若從未得著、亦無法得著亮光與知識，就不會因沒有留意這些而被定罪。但有許多人拒絕順服基督使者向他們所陳明的真理，因為他們想迎合世界的標準；而那已臨到他們悟性中的真理，那已在心靈中照耀的亮光，必在審判中定他們的罪。在這末後的日子，我們擁有歷代以來不斷照耀所積累的亮光，因此我們也必按此承擔相應的責任。聖潔之路並不與世界處於同一水平；那是一條修築而成的大道。若我們行在這路上，若我們奔走在主誡命的道路上，我們就必發現，『義人的路好像黎明的光，越照越明，直到日午。』」Review and Herald, November 25, 1884.
We are not “condemned for not heeding light and knowledge that” we “never had, and” we “could not obtain.” The important aspect of this statement is the expression “could not obtain.” Elijah, John and Miller represent light for their respective generations that could be attained. The presence of their message removed the cloak of what is legally called in the United States “plausible deniability.” The Elijah message in any generation where it is manifested removes any “plausible deniability,” thus holding the entire generation accountable for the light that is then presented.
我哋並唔係因為冇留意到我哋「從未擁有，並且」我哋「亦無法獲得」嘅亮光同知識而被定罪。呢句說話嘅重要之處，乃在於「亦無法獲得」呢個表達。以利亞、約翰同米勒，分別代表佢哋各自世代中可以獲得嘅亮光。佢哋信息嘅出現，除去咗喺美國法律上所稱為「似乎合理嘅否認」之遮蓋。以利亞嘅信息，喺任何一個顯現出嚟嘅世代，都會除去一切「似乎合理嘅否認」，因此使整個世代都要為當時所呈現嘅亮光負責。
“My brother said at one time that he would not hear anything concerning the doctrine we hold, for fear he should be convinced. He would not come to the meetings, or listen to the discourses; but he afterward declared that he saw he was as guilty as if he had heard them. God had given him an opportunity to know the truth, and He would hold him responsible for this opportunity. There are many among us who are prejudiced against the doctrines that are now being discussed. They will not come to hear, they will not calmly investigate, but they put forth their objections in the dark. They are perfectly satisfied with their position. ‘Thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked: I counsel thee 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. As many as I love, I rebuke and chasten: be zealous therefore, and repent’ (Revelation 3:17–19).
「我弟兄曾經講過，有一段時間，佢唔肯聽任何關於我哋所持守之道理嘅事，因為驚自己會被說服。佢唔肯嚟聚會，亦唔肯聽講論；但後來佢宣稱，佢看見自己就同已經聽過一樣有罪。上帝曾經畀過佢機會去認識真理，而祂必因呢個機會向佢追討責任。喺我哋中間，有許多人對而家正在討論嘅教義存有偏見。佢哋唔肯嚟聽，唔肯平心靜氣去查考；反而喺黑暗中提出佢哋嘅反對。佢哋對自己嘅境況全然自滿。『你說：我是富足，已經發了財，一樣都不缺；卻不知道你是那困苦、可憐、貧窮、瞎眼、赤身的。我勸你向我買火煉的金子，叫你富足；又買白衣穿上，叫你赤身的羞恥不露出來；又用眼藥擦你的眼睛，使你能看見。凡我所疼愛的，我就責備管教他；所以你要發熱心，也要悔改。』（啟示錄 3:17–19）」
“This scripture applies to those who live under the sound of the message, but who will not come to hear it. How do you know but that the Lord is giving fresh evidences of His truth, placing it in a new setting, that the way of the Lord may be prepared? What plans have you been laying that new light may be infused through the ranks of God’s people? What evidence have you that God has not sent light to His children? All self-sufficiency, egotism, and pride of opinion must be put away. We must come to the feet of Jesus, and learn of Him who is meek and lowly of heart. Jesus did not teach His disciples as the rabbis taught theirs. Many of the Jews came and listened as Christ revealed the mysteries of salvation, but they came not to learn; they came to criticize, to catch Him in some inconsistency, that they might have something with which to prejudice the people. They were content with their knowledge, but the children of God must know the voice of the True Shepherd. Is not this a time when it would be highly proper to fast and pray before God? We are in danger of variance, in danger of taking sides on a controverted point; and should we not seek God in earnestness, with humiliation of soul, that we may know what is truth?” Selected Messages, book 1, 413.
「呢段經文乃係應用於嗰啲生活喺信息聲音之下、卻唔肯前來聽受之人。你點知道主唔係正賜下祂真理更新鮮嘅憑據，並將之置於一個新嘅背景之中，好叫主嘅道路得以預備呢？你一直籌劃咗乜嘢，好叫新亮光可以灌注於上帝子民嘅行列之中呢？你有乜嘢憑據證明上帝冇差遣亮光畀祂嘅兒女呢？一切自滿、自我高舉同埋意見上嘅驕傲，都必須除掉。我哋必須來到耶穌腳前，向嗰位心裏柔和謙卑者學習。耶穌教導祂門徒，並唔似拉比教導佢哋自己門徒嗰樣。許多猶太人前來聆聽基督揭示救恩嘅奧祕，但佢哋唔係為咗學習而來；佢哋乃係為咗挑剔，為要捉住祂某啲前後不一致之處，好叫佢哋有嘢可以用嚟使百姓對祂存偏見。佢哋對自己嘅知識已經感到滿足，然而，上帝嘅兒女必須認識真牧人嘅聲音。呢豈唔係一個極其適宜喺上帝面前禁食祈禱嘅時候嗎？我哋正處於紛爭嘅危險之中，正處於喺有爭議嘅問題上各自站隊嘅危險之中；我哋豈唔應當以迫切懇切嘅心尋求上帝，存着心靈嘅謙卑，好叫我哋可以知道何為真理嗎？」《信息選粹》卷一，413。
Those that represent the Elijah message are instruments of judgment in a process of purification that prepares the way for the messenger of the covenant to cleanse the temple. In accomplishing the work of cleansing the temple the light of present truth is revealed. If it were not to be revealed, those Christ was and is seeking to cleanse would retain their Laodicean cloak of self-deception. Elijah symbolizes a ministry that presents the truth as an instrument of judgment. That is why we are informed that those who rejected the message of John the Baptist could not be benefitted by the teaching of Jesus.
嗰啲代表以利亞信息嘅人，係審判嘅器皿，參與一個潔淨嘅過程，為立約之使者潔淨聖殿預備道路。喺完成潔淨聖殿呢項工作之時，現代真理之光就被顯明。若呢光未被顯明，基督昔日所尋求、今日仍然尋求要潔淨嘅人，就會繼續披住佢哋老底嘉式自我欺騙嘅外衣。以利亞象徵一種職事，將真理作為審判嘅器具嚟呈現。正因如此，我哋先至被告知：凡拒絕施洗約翰信息嘅人，都唔能夠從耶穌嘅教訓之中得着益處。
“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.” Early Writings, 258.
「我蒙指示，再次回想到基督第一次降臨嘅宣告。約翰奉差遣，帶住以利亞嘅心志同能力，去為耶穌預備道路。凡拒絕約翰見證嘅人，都唔能夠從耶穌嘅教訓得益。」《早期著作》，第258頁。
In the prophetic histories that typify the cleansing of God’s people a present truth message is unsealed that holds the generation accountable for either choosing darkness or light.
喺嗰啲預表上帝子民潔淨嘅先知性歷史之中，一個現代真理嘅信息被揭開，叫呢一代人必須為自己選擇黑暗抑或光明而負責。
But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased…. 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 12:4, 9, 10.
但你，但以理啊，你要隱藏這些話，封閉這書，直到末時：必有多人往來奔跑，知識就必增長……他說：「但以理啊，你只管去吧；因為這些話已經隱藏封閉，直到末時。必有許多人使自己清淨，潔白，且被熬煉；惟獨惡人仍必行惡：一切惡人都不明白，惟獨智慧人必明白。」但以理書 12:4, 9, 10。
Those who represent the Elijah message for their respective generations are identified by Christ as His ambassadors in order to use them as instruments of judgment. This is what Elijah was identifying when he said, “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.”
嗰啲喺各自世代中代表以利亞信息嘅人，被基督認定為祂嘅使者，好叫祂使用佢哋作為施行審判嘅器皿。呢一點正係以利亞所指出嘅，當佢話：「今日當叫人知道，你在以色列中是神，我是你的僕人，又是奉你的話行這一切事。」
This truth is also set forth by Jesus concerning John the Baptist.
呢個真理，耶穌論及施洗約翰時，亦曾闡明。
And as they departed, Jesus began to say unto the multitudes concerning John, What went ye out into the wilderness to see? A reed shaken with the wind? But what went ye out for to see? A man clothed in soft raiment? behold, they that wear soft clothing are in kings’ houses. But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet. For this is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee. Matthew 11:7–10.
他們走了之後，耶穌就對眾人講論約翰，說：「你們從前出去到曠野，是要看甚麼呢？是看一根被風吹動的蘆葦嗎？你們出去，究竟是要看甚麼呢？是看一個穿細軟衣服的人嗎？看哪，穿細軟衣服的人，是在王宮裏。你們出去，究竟是要看甚麼呢？是看先知嗎？是的，我告訴你們，他比先知大多了。因為這人就是經上所記的：『看哪，我要差遣我的使者在你面前，他要在你前面預備你的道路。』」馬太福音 11:7–10。
John was more than a prophet, he was an instrument of judgment, and his ministry was identified to his generation, for they had went out into the wilderness to see him, just as surely as all Israel came to Carmel at Ahab’s command. William Miller understood the increase of knowledge that was unsealed in 1798. He represented those that ran to and fro in God’s Word as the knowledge increased. His message was based upon prophetic time and in 1840 his message and ministry were placed into his generation in such a fashion that all the Protestant world watched to see if his methodology worked. When it was confirmed, his message was carried around the world.
約翰不單是一位先知；他乃是審判的器皿，而他嘅職事亦向佢嗰一代人顯明出嚟，因為佢哋曾出去到曠野看他，正如全以色列都因亞哈的命令來到迦密山一樣確實。威廉・米勒明白那在1798年被揭開封印而增加的知識。他代表那些隨着知識增長而在神的話語中奔走來往的人。佢嘅信息係建基於預言時期之上，而到咗1840年，佢嘅信息同職事被如此擺放喺佢嗰一代人面前，以致整個新教世界都注視，要看看佢嘅方法是否有效。當這事得到證實之後，佢嘅信息就被傳到全世界。
“In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. two years before, Josiah Litch, one of the leading ministers preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown . . . on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’
「到咗1840年，預言又有另一個顯著嘅應驗，引起咗廣泛嘅關注。兩年前，傳講基督再臨嘅主要傳道人之一約西亞．利奇（Josiah Litch），曾經發表一篇關於《啟示錄》第9章嘅闡釋，預告鄂圖曼帝國嘅傾覆。按照佢嘅計算，呢個政權將會……喺1840年8月11日被推翻，屆時可以預期君士坦丁堡嘅鄂圖曼勢力將被打破。而我相信，事情必會證明確係如此。」
“At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.
「正正在所指定嘅時候，土耳其藉着佢嘅使節，接受咗歐洲列強嘅保護，從而將自己置於基督教國家嘅控制之下。呢件事完全應驗咗呢個預言。當呢件事為人所知之後，群眾中有好多人都確信米勒同佢嘅同工所採納嘅預言解釋原則係正確嘅；而復臨運動亦因此得到奇妙嘅推動。有學識、有地位嘅人，無論喺宣講方面，抑或喺出版佢見解方面，都與米勒聯合；由1840年至1844年，呢項工作迅速擴展。」《善惡之爭》，334、335頁。
From “1840 to 1844” represents the history of the “seven thunders” of Revelation chapter ten. In that history a purification process that was represented in Malachi chapter three, and the two temple cleansings of Christ was initiated. The process of purification was a progressive testing process, based upon Miller’s understanding of the day for a year principle. Those who represent the Elijah message prepare the way for the messenger of the covenant to come suddenly to His temple, and they are the symbol of an instrument of judgment that is employed by the messenger of the covenant to sweep out those who choose darkness rather than light.
由「1840年至1844年」所代表嘅，乃係《啟示錄》第十章「七雷」嘅歷史。喺嗰段歷史當中，一個潔淨嘅過程開始咗；呢個過程乃係由《瑪拉基書》第三章，以及基督兩次潔淨聖殿所表徵嘅。呢個潔淨嘅過程，乃係一個逐步推進嘅試驗過程，係以米勒對「一日頂一年」原則嘅理解為根據。凡代表以利亞信息嘅人，乃係預備道路，好叫立約嘅使者忽然進入祂嘅殿；而佢哋亦都係一種審判工具嘅象徵，係立約嘅使者所使用，用以掃除嗰啲揀選黑暗而唔揀選光明嘅人。
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 thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire. Matthew 3:11, 12.
我確實用水為你哋施浸，叫你哋悔改；但嗰位喺我之後嚟嘅，能力比我更大，我連替佢攞鞋都唔配；佢要用聖靈與火為你哋施浸。佢手裏攞住簸箕，要徹底簸淨佢嘅禾場，把麥子收聚入倉；至於糠秕，卻要用不滅嘅火燒盡。馬太福音 3:11, 12.
In Christ’s day represented in John 6:66 he lost more disciples than any other time. In The Desire of Ages where this passage of John is addressed the methodology of prophetic application was the very reason the disciples left. They could not understand that the literal represented the spiritual, and according to the apostle Paul the literal comes before the spiritual.
喺約翰福音 6:66 所代表基督嘅日子裏面，祂所失去嘅門徒，比任何其他時候都更多。喺《歷代願望》論及約翰福音呢段經文之處，先知性應用嘅方法論，正正就係門徒離開嘅原因。佢哋不能明白，有形質嘅乃係表徵屬靈嘅；而照使徒保羅所言，先有有形質嘅，後有屬靈嘅。
And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit. Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. 1 Corinthians 15:45, 46.
故經上記着說：「首先的人亞當成了有靈的活人」；末後的亞當成了叫人活的靈。然而，不是屬靈的在先，乃是屬血氣的在先；然後才是屬靈的。哥林多前書 15:45, 46
Unwilling and therefore unable the Jews refused to understand Christ when he identified that He was the bread of heaven that needed to be eaten. Customs and traditions overruled the methodology that was exercised by Christ himself. Concerning this history Sister White recorded:
猶太人既不願意，因此也不能明白基督；當祂表明自己就是那從天上來、必須被吃的糧時，他們竟拒絕去領會。風俗與傳統凌駕於基督親自所採用的方法之上。關於這段歷史，懷愛倫姊妹記載道：
“By the public rebuke of their unbelief these disciples were still further alienated from Jesus. They were greatly displeased, and wishing to wound the Saviour and gratify the malice of the Pharisees, they turned their backs upon Him, and left Him with disdain. They had made their choice, had taken the form without the spirit, the husk without the kernel. Their decision was never afterward reversed; for they walked no more with Jesus.
藉着公開斥責他們的不信，這些門徒便與耶穌更加疏離。他們極其不悅；為要傷害救主，並迎合法利賽人的惡意，他們便背向祂，懷着輕蔑離祂而去。他們已作出了自己的選擇：取了形式，卻沒有靈；取了外殼，卻沒有核心。此後，他們的決定再沒有逆轉；因為他們不再與耶穌同行。
“‘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.
「『祂手裏拿着簸箕，要徹底揚淨祂的場，把麥子收在倉裏。』馬太福音 3:12。這乃是潔淨的時候之一。藉着真理的言語，糠秕正從麥子中被分別出來。因為他們過於虛榮、自義，不肯接受責備；又因過於貪愛世界，不肯接受謙卑的生活，所以許多人離開了耶穌。如今仍有許多人正在作同樣的事。今日，人的心靈所受的試驗，正如當日那些在迦百農會堂裏的門徒所受的一樣。當真理直接臨到人心時，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一個徹底的改變；但他們不願擔起那克己的工作。因此，當他們的罪被揭露時，便惱怒起來。他們帶着冒犯而離去，正如那些門徒離開耶穌一樣，發怨言說：『這話甚難，誰能聽呢？』」——《歷代願望》，第392頁。
It is Malachi’s messenger of the covenant that purges the sons of Levi with fire. He thoroughly purges his floor, separating the wheat from the chaff. He does this work with a fan. The fan is what accomplishes the separation, and the fan is the message of present truth for each respective history where He purifies the sons of Levi. The fan is the Elijah message and messengers, who represent an instrument of judgment.
就係瑪拉基所講立約嘅使者，用火潔淨利未之子。佢要徹底潔淨自己嘅場，把麥子同糠秕分開。佢係藉住簸箕嚟作呢項工作。成就分離嘅，就係簸箕；而簸箕，就係喺祂潔淨利未之子嘅各個相應歷史時期中，當代真理嘅信息。簸箕就係以利亞嘅信息同使者；佢哋代表審判嘅工具。
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，必忽然來到他的殿中；立約的使者，就是你們所喜悅的，快要來到。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，像古時之日、上古之年一樣。瑪拉基書 3:1–4。
The one who comes after John the Baptist is He who purges His floor with a fan, and is like a refiner’s fire. The purification process is accomplished by the messenger of the covenant, and therefore identifies a history where the Lord is entering into covenant with a new chosen covenant people. When ancient Israel was delivered from the slavery of Egypt, a theme of that sacred history was the issue of the “firstborn.” Whether it was the death of Egypt’s firstborn, or God’s identification of Israel as His firstborn.
那在施洗約翰之後而來的，就是那位手拿簸箕揚淨祂場上的禾穀者，並且如煉淨之人的火。這潔淨的過程乃是由立約的使者所成就，因此顯明一段歷史，就是主正與一個新蒙揀選的立約子民進入盟約之中。當古代以色列從埃及為奴之家被拯救出來之時，那段神聖歷史的一個主題，就是「長子」的問題。無論是埃及長子的死亡，還是神指明以色列為祂的長子。
And thou shalt say unto Pharaoh, Thus saith the Lord, Israel is my son, even my firstborn: And I say unto thee, Let my son go, that he may serve me: and if thou refuse to let him go, behold, I will slay thy son, even thy firstborn. Exodus 4:22, 23.
你要對法老說，耶和華如此說：以色列是我的兒子，就是我的長子。我對你說過：容我的兒子去，好叫他事奉我；你若拒絕容他去，看哪，我必殺你的兒子，就是你的長子。出埃及記 4:22, 23.
When God entered into covenant with Israel in the deliverance from Egypt the divine plan was that every firstborn son of each of the tribes would be dedicated to the work of the priesthood. But at the rebellion of the golden calf, it was only the tribe of Levi that stood on Moses’ side of the rebellion. For their faithfulness, God disannulled His plan that each firstborn from every tribe would be dedicated to the priesthood and he passed by the other tribes and gave the tribe of Levi the exclusive right of the priesthood. When the messenger of the covenant purifies the sons of Levi it is representing a history where a former covenant people are being set aside for a new covenant people. This was the case with John the Baptist, the Millerites and will be with the one hundred and forty-four thousand. From 1840 to 1844 a purification process was initiated by the testing issue of the prophetic message that had been given to William Miller. It led to the Lord suddenly coming to his temple on October 22, 1844, but the process of purification did not end until 1863.
當上帝喺將以色列人從埃及拯救出來、與佢哋立約嘅時候，神聖嘅計劃原本係要將各支派中每一個頭生嘅兒子分別出來，奉獻於祭司職分嘅工作。但喺金牛犢嘅背叛之中，只有利未支派站喺摩西一邊，反對嗰場背叛。因着佢哋嘅忠誠，上帝就廢除咗祂原先要將每一支派中每一個頭生者都奉獻於祭司職分嘅計劃；祂越過其餘各支派，將祭司職分嘅專有權利賜畀利未支派。當立約嘅使者潔淨利未子孫嘅時候，呢件事所表徵嘅，乃係一段歷史：先前立約嘅子民被擱置一旁，為要興起一班新立約嘅子民。施洗約翰嘅時代係咁，米勒派亦係咁，而十四萬四千人嘅情況亦將會係咁。由1840年至1844年，藉着對傳畀威廉．米勒之預言信息嘅試驗性議題，一個潔淨嘅過程被啟動。呢個過程引致主喺1844年10月22日忽然來到祂的殿，但潔淨嘅過程直到1863年先至結束。
“Both the prophecy of Daniel 8:14, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed,’ and the first angel’s message, ‘Fear God, and give glory to Him; for the hour of His judgment is come,’ pointed to Christ’s ministration in the most holy place, to the investigative judgment, and not to the coming of Christ for the redemption of His people and the destruction of the wicked. The mistake had not been in the reckoning of the prophetic periods, but in the event to take place at the end of the 2300 days. Through this error the believers had suffered disappointment, yet all that was foretold by the prophecy, and all that they had any Scripture warrant to expect, had been accomplished. At the very time when they were lamenting the failure of their hopes, the event had taken place which was foretold by the message, and which must be fulfilled before the Lord could appear to give reward to His servants.
「但以理書 8:14 的預言：『到二千三百日，聖所就必潔淨。』以及第一位天使的信息：『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。』，所指的乃是基督在至聖所中的職任、查案審判，而不是指基督降臨以救贖祂的子民並毀滅惡人。錯誤並不在於先知時期的計算，而是在於對二千三百日終結時所要發生之事件的認定。信徒雖因這一錯誤而遭受失望，然而，凡預言所預告的一切，以及他們按聖經根據所當期待的一切，都已經應驗。正當他們為自己盼望落空而哀痛之時，信息所預告的事件其實已經發生，而這事件乃是主在顯現、賜賞給祂僕人之前所必須成就的。」
“Christ had come, not to the earth, as they expected, but, as foreshadowed in the type, to the most holy place of the temple of God in heaven. He is represented by the prophet Daniel as coming at this time to the Ancient of Days: ‘I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came’—not to the earth, but—’to the Ancient of Days, and they brought Him near before Him.’ Daniel 7:13.
「基督已經來了；祂來的，並不是如他們所期望那樣到地上，而是照着那預表所預示的，進到天上神之殿宇的至聖所中。先知但以理描繪祂在這時候來到亙古常在者面前：『我在夜間的異象中觀看，見有一位像人子的，駕着天雲而來，並且來到』——不是到地上，乃是——『亙古常在者那裏；人就引祂到祂面前。』但以理書 7:13。」
“This coming is foretold also by the prophet Malachi: ‘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.’ Malachi 3:1. The coming of the Lord to His temple was sudden, unexpected, to His people. They were not looking for Him there. They expected Him to come to earth, ‘in flaming fire taking vengeance on them that know not God, and that obey not the gospel.’ 2 Thessalonians 1:8.
「先知瑪拉基亦曾預言這次降臨：『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。看哪，祂必來到，這是萬軍之耶和華說的。』瑪拉基書 3:1。主臨到祂的殿，對祂的子民來說，乃是突然的、出乎意料的。他們並沒有在那裏等候祂。他們所期待的，是祂臨到地上，『在火焰中顯現，向那不認識神和那不聽從我主耶穌福音的人施行報應。』帖撒羅尼迦後書 1:8。」
“But the people were not yet ready to meet their Lord. There was still a work of preparation to be accomplished for them. Light was to be given, directing their minds to the temple of God in heaven; and as they should by faith follow their High Priest in His ministration there, new duties would be revealed. Another message of warning and instruction was to be given to the church.
「但百姓仍未預備好去迎見他們的主。仍有一項預備的工作要為他們完成。亮光必要賜下，指引他們的心思轉向天上神的殿；當他們憑着信心跟隨他們的大祭司在那裏供職之時，新的本分便要向他們顯明。另一道警告與訓誨的信息也要傳給教會。」
“Says the prophet: ‘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.’ Malachi 3:2, 3. Those who are living upon the earth when the intercession of Christ shall cease in the sanctuary above are to stand in the sight of a holy God without a mediator. Their robes must be spotless, their characters must be purified from sin by the blood of sprinkling. Through the grace of God and their own diligent effort they must be conquerors in the battle with evil. While the investigative judgment is going forward in heaven, while the sins of penitent believers are being removed from the sanctuary, there is to be a special work of purification, of putting away of sin, among God’s people upon earth. This work is more clearly presented in the messages of Revelation 14.
先知說：「祂來臨之日，誰能當得起呢？祂顯現的時候，誰能站立得住呢？因為祂如煉淨之人的火，又如漂布之人的鹼。祂必坐下如煉淨銀子的，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。」瑪拉基書 3:2, 3。當基督在天上聖所中的代求停止之時，那些活在地上的人，必須在一位聖潔的上帝面前站立，且沒有中保。他們的衣袍必須毫無玷污；他們的品格必須藉着所灑的血潔淨脫離罪。藉着上帝的恩典，並靠着他們自己殷勤的努力，他們必須在與邪惡爭戰中作得勝者。當查案審判正在天上進行、悔改之信徒的罪正從聖所中被除去之時，上帝在地上的子民中間，必有一項特別的潔淨工作，就是除掉罪的工作。這工作在《啟示錄》第十四章的信息中，表述得更為清楚。
“When this work shall have been accomplished, the followers of Christ will be ready for His appearing. ‘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 3:4. Then the church which our Lord at His coming is to receive to Himself will be a ‘glorious church, not having spot, or wrinkle, or any such thing.’ Ephesians 5:27. Then she will look ‘forth as the morning, fair as the moon, clear as the sun, and terrible as an army with banners.’ Song of Solomon 6:10.
「當呢項工作完成之時，基督嘅跟隨者就必預備好迎接祂嘅顯現。『嗰時，猶大同耶路撒冷所獻嘅供物，必蒙耶和華悅納，好似古時之日、上古之年一樣。』瑪拉基書 3:4。到嗰時，我哋主喺祂降臨之際所要接歸自己嘅教會，就必成為『榮耀嘅教會，毫無玷污、皺紋等類嘅病。』以弗所書 5:27。到嗰時，佢必顯現『如晨光發現，美麗如月亮，皎潔如日頭，威武如展開旌旗嘅軍隊。』雅歌 6:10。」
“Besides the coming of the Lord to His temple, Malachi also foretells His second advent, His coming for the execution of the judgment, in these words: ‘And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not Me, saith the Lord of hosts.’ Malachi 3:5. Jude refers to the same scene when he says, ‘Behold, the Lord cometh with ten thousands of His saints, to execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds.’ Jude 14, 15. This coming, and the coming of the Lord to His temple, are distinct and separate events.
「除咗主臨到祂嘅殿之外，瑪拉基亦都預言咗祂第二次降臨，即係祂為施行審判而來，說：『我必臨近你們，施行審判；我必速速作見證，攻擊行邪術的、犯姦淫的、起假誓的、虧負雇工之工價的、欺壓寡婦和孤兒的、屈枉寄居者之權利的，以及不敬畏我的。這是萬軍之耶和華說的。』瑪拉基書 3:5。猶大提到同一個景象，說：『看哪，主帶着千萬聖者降臨，要在眾人身上施行審判，並要定一切不敬虔的人，因他們所行一切不敬虔的事。』猶大書 14, 15。呢一次降臨，同主臨到祂嘅殿，乃係各自不同、彼此分開嘅事件。」
“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, 424–426.
「基督作為我哋的大祭司，進入至聖所，為要潔淨聖所；呢件事喺但以理書 8:14 中顯明出嚟。人子來到亙古常在者面前，如但以理書 7:13 所呈現；又主來到祂的殿，正如瑪拉基所預言；呢幾種描述都係指向同一件事。呢件事亦由新郎來赴婚筵所象徵，正如基督喺馬太福音 25 章十個童女嘅比喻中所描述。」《善惡之爭》，424–426。
Four “comings” are referred to in the last paragraph and they are all the same coming symbolized four different ways. One of those “comings” is the parable of the ten virgins.
喺最後一段所提到嘅四次「來臨」，其實都係同一次來臨，只係以四種唔同嘅象徵方式表達出嚟。其中一次「來臨」，就係十個童女嘅比喻。
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
「我時常被引到十個童女的比喻；其中五個是聰明的，五個是愚拙的。這個比喻已經應驗，並且將要逐字逐句地應驗，因為它特別適用於現今這個時候，而且，正如第三位天使的信息一樣，它已經應驗，並且將繼續作為現代真理，直到時間的終結。」《Review and Herald》，1890年8月19日。
If the four “comings” “are descriptions of the same event,” then those four “comings” that were fulfilled in the beginning of Adventism in the Millerite movement, “will be fulfilled” again “to the very letter” in the Elijah movement at the end of Adventism.
如果呢四次「來臨」「乃係同一事件嘅描述」，咁樣，嗰四次喺米勒派運動中、於復臨運動起始時已經應驗咗嘅「來臨」，就必定會喺復臨運動末期嘅以利亞運動之中，再一次「逐字逐句」應驗。
William Miller and the Millerites were the representatives of the first angel’s message, and in the same passage from Early Writings that we recently cited, the message of the first angel possessed the identical characteristics of John the Baptist. We cited the passage that says those who rejected the message of John the Baptist could not be benefited by the teachings of Jesus. In the next paragraph she says, “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.” Both William Miller and John the Baptist represent instruments of judgment.
威廉．米勒同米勒派乃係第一位天使信息嘅代表，而喺我哋最近所引用《早期著作》嘅同一段落之中，第一位天使嘅信息亦具備同施洗約翰完全相同嘅特徵。我哋曾引用嗰段話，指出凡拒絕施洗約翰信息嘅人，就不能從耶穌嘅教訓之中得益。喺下一段，佢話：「凡拒絕第一道信息嘅人，亦不能從第二道信息得益；佢哋同樣亦不能從半夜呼聲得益，因為半夜呼聲原是要預備佢哋，藉着信心同耶穌一同進入天上聖所中嘅至聖所。」威廉．米勒同施洗約翰二者都係審判嘅工具。
Had neither of them appeared, their respective generations would not be held accountable for rejecting light. God used those two messengers to remove the Laodicean cloak of sin, and thus demonstrated the Laodicean nakedness of the former chosen people, by introducing a message that whether accepted or rejected would be used in judgment as a symbol that a prophet had been among them. The history of 1840 to 1844 was typified by the fire coming down on Elijah’s offering on Mount Carmel. The true prophet had been distinguished from the false prophets.
若然他們二人都沒有出現，各自所屬的世代就不會因拒絕亮光而被追究責任。上帝使用這兩位使者，除去老底嘉罪惡的遮蓋，並且藉着引進一個信息──無論被接納或被拒絕，都要在審判中被用作一個象徵，表明有先知曾在他們中間──從而顯明從前蒙揀選之民那老底嘉式的赤身露體。1840年至1844年的歷史，乃由迦密山上火降在以利亞祭物上的事所預表。真先知已與假先知分別出來。
We are at the point where we should outline the purification process that continued after October 22, 1844. Sister White stated that after October 22, 1844 “the people were not yet ready to meet their Lord. There was still a work of preparation to be accomplished for them. Light was to be given, directing their minds to the temple of God in heaven; and as they should by faith follow their High Priest in His ministration there, new duties would be revealed. Another message of warning and instruction was to be given to the church.”
我哋而家正到咗一個時候，應當概述喺1844年10月22日之後繼續進行嘅潔淨過程。懷愛倫姊妹指出，喺1844年10月22日之後，「百姓仍未預備好去迎見佢哋嘅主。仲有一項預備嘅工作需要為佢哋完成。光要賜下，引導佢哋嘅心思轉向天上上帝嘅殿；而當佢哋憑信心跟隨佢哋嘅大祭司喺嗰度所作嘅供職之時，新嘅本分就會顯明出嚟。另一道警告同教訓嘅信息，亦要傳畀教會。」
When Adventism rejected the “seven times” of Leviticus twenty-six that Daniel called the “oath” of Moses, they lost their ability to recognize that the process of purification continued beyond their initial work of understanding the truths connected with the opening of the judgment.
當復臨信徒拒絕咗《利未記》二十六章中但以理稱為摩西「誓言」嘅「七期」之時，佢哋就失去咗辨認呢個潔淨過程仍然延續、並且超越咗佢哋最初對與審判展開相關之真理嘅理解工作嘅能力。
We will address the continued purification process in the next article, and begin to align the horn of true Protestantism that Millerite Adventism received in the 1840’s with the horn of Republicanism.
我哋將會喺下一篇文章處理持續潔淨嘅過程，並開始將米勒派復臨運動喺十九世紀四十年代所領受嘅真正新教之角，與共和主義之角對齊。