The test of the Bread of Heaven was the omega test of discipleship in the days of Jesus, and it was also the omega in relation to the manna test that is represented in the alpha of ancient Israel’s covenant history. The beginning was manna; the end was the Bread of Heaven. The omega is always the largest, so the largest desertion of disciples’ marks Capernaum as the omega in the history of Christ and the test of discipleship.
「天上之糧」嘅試驗，喺耶穌在世嘅日子，乃係門徒身分嘅奧米加試驗；同時，相對於古代以色列立約歷史之阿爾法所表徵嘅嗎哪試驗，佢亦係奧米加。起初係嗎哪；終局係天上之糧。奧米加一向都係最大，所以，門徒最大規模嘅離棄，標誌住迦百農乃係基督歷史同門徒身分試驗歷史之中嘅奧米加。
Then said Jesus unto his disciples, If any man will come after me, let him deny himself, and take up his cross, and follow me. For whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it. For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul? For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works. Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom. Matthew 16:24–28.
於是耶穌對門徒說：「若有人要跟從我，就當捨己，背起他的十字架，來跟從我。因為凡要救自己生命的，必喪掉生命；凡為我的緣故喪掉生命的，必得着生命。人若賺得全世界，卻賠上自己的靈魂，有甚麼益處呢？人還能拿甚麼換靈魂呢？因為人子要在他父的榮耀裏，同着眾使者降臨；那時，他要照各人的行為報應各人。我實在告訴你們，站在這裏的人，有人在未嘗死味以前，必看見人子在他的國裏降臨。」馬太福音 16:24–28。
Capernaum is an omega test. The test at Capernaum is the test of oil in the parable of the ten virgins; that begins at the cry at midnight, and initiates a period that includes the foolish virgins recognizing they have no oil. They then begin to panic as they approach the closing door of the Sunday law, as represented in the crisis at Capernaum in John 6:66. Prophetically they are “ashamed.”
迦百農乃係一個奧米加嘅試驗。迦百農嘅試驗，就係十個童女比喻中關乎油嘅試驗；呢個試驗由半夜嘅呼喊開始，並且展開一段時期，其中包括愚拙嘅童女察覺自己冇油。其後，當佢哋臨近主日法嘅關門之時，就開始驚惶失措，正如約翰福音 6:66 所表明於迦百農危機中所代表嘅一樣。按預言而言，佢哋乃係「蒙羞」。
Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord: And they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the Lord, and shall not find it. In that day shall the fair virgins and young men faint for thirst. They that swear by the sin of Samaria, and say, Thy god, O Dan, liveth; and, The manner of Beersheba liveth; even they shall fall, and never rise up again. Amos 8:11–14.
看哪，主耶和華說，日子將到，我必命饑荒臨到此地；這並非缺乏食物的饑荒，也不是沒有水喝的乾渴，乃是聽不見耶和華話語的饑荒。他們必從這海飄流到那海，從北邊直到東邊，往來奔跑，尋求耶和華的話，卻尋不着。到那日，美貌的處女和少壯的男子必因乾渴而昏厥。那些指着撒馬利亞的罪起誓，說：但哪，你的神明活着；又說：別是巴的道途活着；這些人都必仆倒，永不再起來。阿摩司書 8:11–14。
The omega test at Capernaum typifies the omega test that follows the foundational test of 2024. The omega test is where the bride is sealed in advance of the Sunday law. It is where the separation is forever finalized, for once she is pure, no more strangers (Gentiles) will walk through Jerusalem anymore forever.
迦百農嘅歐米伽考驗，乃係預表緊喺 2024 年根基性考驗之後所臨到嘅歐米伽考驗。歐米伽考驗，乃係新婦喺星期日法案之前被預先蓋印之處。亦即係喺嗰度，分離被永遠最終確立；因為一旦佢成為純潔，外人（外邦人）就必不再永遠行經耶路撒冷。
The Lord also shall roar out of Zion, and utter his voice from Jerusalem; and the heavens and the earth shall shake: but the Lord will be the hope of his people, and the strength of the children of Israel. So shall ye know that I am the Lord your God dwelling in Zion, my holy mountain: then shall Jerusalem be holy, and there shall no strangers pass through her any more.
耶和華必從錫安咆哮，從耶路撒冷發聲；天地都必震動；惟耶和華卻要作祂子民的盼望，作以色列子孫的力量。如此，你們就知道我是耶和華你們的神，住在錫安我的聖山；那時，耶路撒冷必成為聖，外人不再從其中經過。
And it shall come to pass in that day, that the mountains shall drop down new wine, and the hills shall flow with milk, and all the rivers of Judah shall flow with waters, and a fountain shall come forth of the house of the Lord, and shall water the valley of Shittim.
到那日，大山要滴下新酒，小山要流出奶汁，猶大一切溪河都要湧流清水；必有泉源從耶和華的殿中湧出，滋潤什亭谷。
Egypt shall be a desolation, and Edom shall be a desolate wilderness, for the violence against the children of Judah, because they have shed innocent blood in their land. But Judah shall dwell forever, and Jerusalem from generation to generation. For I will cleanse their blood that I have not cleansed: for the Lord dwelleth in Zion. Joel 3:16–21.
埃及必成荒涼，以東必變為淒涼曠野，皆因他們向猶大子民施行強暴，在其地流無辜人之血。但猶大必存到永遠，耶路撒冷必存到萬代。因我必洗淨我尚未洗淨之血；因為耶和華住在錫安。約珥書 3:16–21。
Jerusalem is cleansed of sin in the final movements of the investigative judgment, which in Zechariah chapter three, is where the white linen Philadelphian garment is given to Joshua to replace the dirty Laodicean garment. “Then shall Jerusalem be holy, and there shall no strangers pass through her anymore,” for the wheat has been separated from the tares and gathered as a first fruit offering. This occurs in the omega test, and it occurs when the windows of heaven are opened, and Jesus cast the jewels into the casket and says to the world, “come and see.” “Come and see” the ensign of my kingdom, my bride, my offering of Levites as in days of old. “Come and see” my temple, my casket full of jewels—each prepared as part of the crown of the kingdom of glory.
耶路撒冷喺查案審判最後嘅進程之中得潔淨，脫離罪污；喺撒迦利亞書第三章，正係喺嗰度，白色細麻布嘅非拉鐵非衣袍賜畀約書亞，用以取代污穢嘅老底嘉衣袍。「那時，耶路撒冷必成為聖，再沒有外人從其中經過」，因為麥子已經同稗子分開，並且被收聚，成為初熟果子嘅供物。呢事發生喺奧米加試驗之中，亦發生喺天上嘅窗戶打開之時；耶穌將寶石投進匣子裏，並且對世界說：「你們來看。」「你們來看」我國度嘅旌旗，我嘅新婦，我所獻上嘅利未人供物，正如古時一樣。「你們來看」我嘅殿，我盛滿寶石嘅匣子——每一顆都預備妥當，成為榮耀之國度冠冕嘅一部分。
The foundational alpha test of 2024, leads to the temple omega test. The omega test occurs when the windows of heaven are opened, which is when the bride makes herself ready. The foolish virgins and their false peace and safety latter rain message are blown out through the open windows by the wind, for the message of this history is the message of the east wind. The message is Isaiah’s rough wind that is stayed, in the day of the east wind; it is John’s four winds that are restrained during the sealing time of the one hundred and forty-four thousand.
2024年作為根基嘅阿爾法測試，引向聖殿嘅歐米伽測試。歐米伽測試發生喺天上嘅窗戶打開之時，亦即新婦預備自己嘅時候。愚拙嘅童女同佢哋嗰虛假嘅「平安穩妥」晚雨信息，會因着風由打開咗嘅窗戶被吹出去，因為呢段歷史嘅信息，就係東風嘅信息。呢個信息就係以賽亞所講、喺東風嘅日子被止住嘅暴風；亦係約翰所講、喺十四萬四千人受印期間被抑制住嘅四風。
“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.
「天使正執持住四方之風；呢風被描繪為一匹憤怒嘅馬，意圖掙脫羈束，奔馳橫掃全地，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.” Manuscript Releases, volume 20, 217.
「我哋豈可喺永恆世界嘅邊緣上沉睡呢？我哋豈可麻木、冷淡、死寂呢？噢，願我哋嘅教會之中有上帝嘅靈與氣息吹入祂嘅子民裏面，叫佢哋可以站起嚟而活。」《Manuscript Releases》，第20卷，217。
Those who reject that message of the east wind of Islam, are blown out the window by the wind—the very symbol of their rebellion. The rubbish of error is forever attached to the foolish class who have no oil. Ephraim has again been joined to its idols. They rejected the increase of the knowledge of the sealing time, and its relation to Islam of the third woe. God will turn the glory of their counterfeit latter rain message into “shame.”
嗰啲拒絕伊斯蘭呢股東風信息嘅人，必被風從窗戶吹出去——風正正就係佢哋悖逆嘅象徵。錯謬嘅垃圾永遠附著喺嗰班冇油嘅愚拙之輩身上。以法蓮又再與佢嘅偶像聯合。佢哋拒絕咗對印記時期知識增長嘅領受，以及呢增長與第三樣災禍之伊斯蘭嘅關係。上帝必使佢哋那冒牌嘅晚雨信息之榮耀變為「羞辱」。
My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children.
我嘅民因無知識而滅亡；因你棄掉知識，我亦必棄掉你，使你不得作我嘅祭司；你既忘記你神嘅律法，我也必忘記你嘅兒女。
As they were increased, so they sinned against me: therefore will I change their glory into shame. They eat up the sin of my people, and they set their heart on their iniquity. And there shall be, like people, like priest: and I will punish them for their ways, and reward them their doings. For they shall eat, and not have enough: they shall commit whoredom, and shall not increase: because they have left off to take heed to the Lord. Whoredom and wine and new wine take away the heart. My people ask counsel at their stocks, and their staff declareth unto them: for the spirit of whoredoms hath caused them to err, and they have gone a whoring from under their God. They sacrifice upon the tops of the mountains, and burn incense upon the hills, under oaks and poplars and elms, because the shadow thereof is good: therefore your daughters shall commit whoredom, and your spouses shall commit adultery. I will not punish your daughters when they commit whoredom, nor your spouses when they commit adultery: for themselves are separated with whores, and they sacrifice with harlots: therefore the people that doth not understand shall fall.
佢哋愈發增多，就愈發得罪我；因此，我必將佢哋嘅榮耀變為羞辱。佢哋吞吃我子民嘅罪祭，心裏貪戀佢哋嘅罪孽。將來民如何，祭司也如何；我必因佢哋所行嘅懲罰佢哋，照佢哋所作嘅報應佢哋。佢哋要吃，卻不得飽；要行淫，卻不得增多；因為佢哋離棄耶和華，不再留心於祂。淫亂、酒和新酒奪去人心。我的子民求問木偶，佢哋嘅杖向佢哋指示；因為淫亂嘅靈使佢哋走迷，佢哋離開自己嘅神去行淫。佢哋在山頂獻祭，在岡上燒香，在橡樹、楊樹和栗樹下，因其樹蔭美好；所以，你哋嘅女兒必行淫，你哋嘅新婦必犯姦淫。你哋嘅女兒行淫，我卻不懲罰；你哋嘅新婦犯姦淫，我也不追討；因為佢哋自己離群與娼妓同在，又與妓女一同獻祭；所以，無知嘅民必致傾倒。
Though thou, Israel, play the harlot, yet let not Judah offend; and come not ye unto Gilgal, neither go ye up to Bethaven, nor swear, The Lord liveth. For Israel slideth back as a backsliding heifer: now the Lord will feed them as a lamb in a large place.
以色列啊，你雖然行淫，猶大卻不可犯罪；不要去到吉甲，也不要上到伯亞文；更不可起誓說：「耶和華永生。」因為以色列倔強，如同倔強的母牛；如今耶和華必牧養他們，如同在寬闊之地的一隻羊羔。
Ephraim is joined to idols: let him alone.
以法蓮親近偶像；由他吧。
Their drink is sour: they have committed whoredom continually: her rulers with shame do love, Give ye. The wind hath bound her up in her wings, and they shall be ashamed because of their sacrifices. Hosea 4:6–19.
佢哋所飲嘅已經變酸；佢哋不住行淫。佢嘅首領貪愛羞恥之事，常說：「你哋要給與。」風已經將佢裹喺自己嘅翅膀之中；佢哋必因自己所獻嘅祭而蒙羞。何西阿書 4:6–19。
The rubbish that is removed is both the foolish virgins and their erroneous doctrines which they are joined to. We are what we eat, and they rejected the message of the east wind, chose instead the lie which brings strong delusion in its wake, and became joined to their counterfeit peace and safety latter rain message. Joel’s new wine, is cut off from their mouths, right where Jeremiah becomes God’s mouth.
被除去的垃圾，既係愚拙嘅童女，亦係佢哋所依附嘅錯謬教義。我哋食乜就成為乜；而佢哋棄絕咗東風嘅信息，反倒揀選咗嗰帶來強烈迷惑嘅謊言，並且與佢哋嗰冒牌嘅「平安穩妥」晚雨信息聯合起來。約珥嘅新酒，從佢哋口中斷絕；正正喺耶利米成為神口嘅地方。
“In rejecting the truth, men reject its Author. In trampling upon the law of God, they deny the authority of the Law-giver. It is as easy to make an idol of false doctrines and theories as to fashion an idol of wood or stone. By misrepresenting the attributes of God, Satan leads men to conceive of Him in a false character. With many, a philosophical idol is enthroned in the place of Jehovah; while the living God, as He is revealed in His word, in Christ, and in the works of creation, is worshiped by but few. Thousands deify nature while they deny the God of nature. Though in a different form, idolatry exists in the Christian world today as verily as it existed among ancient Israel in the days of Elijah. The God of many professedly wise men, of philosophers, poets, politicians, journalists—the God of polished fashionable circles, of many colleges and universities, even of some theological institutions—is little better than Baal, the sun-god of Phoenicia.” The Great Controversy, 583.
「人拒絕真理，就係拒絕真理嘅作者。人踐踏上帝嘅律法，就係否認立法者嘅權威。將虛假嘅道理同理論奉為偶像，同雕刻木頭或石頭嘅偶像一樣咁容易。撒但藉着曲解上帝嘅屬性，引導人對祂形成錯誤嘅觀念。對許多人嚟講，一個哲學上嘅偶像已被立於耶和華嘅位置；而永生嘅上帝，就係那位喺祂嘅聖言、喺基督裏面、並喺創造之工中所啟示出嚟嘅上帝，敬拜祂嘅人卻只有極少數。成千上萬嘅人將大自然神化，卻同時否認自然界嘅上帝。雖然形式唔同，今日基督教世界中嘅偶像崇拜，實在同以利亞時代古代以色列中所存在嘅偶像崇拜無異。許多自稱有智慧之人嘅神、哲學家嘅神、詩人嘅神、政客嘅神、新聞工作者嘅神——文雅時尚社交圈子嘅神、許多學院同大學嘅神，甚至某啲神學院校嘅神，都比腓尼基嘅太陽神巴力好唔到幾多。」《善惡之爭》，583。
At the separation of the genuine and false in Miller’s dream the wind carries the false virgins out, while the Lord seals His bride during the omega internal test of the open window.
喺米勒嘅夢中，當真同假被分開嘅時候，風將嗰啲假童女吹出去；而主喺敞開之窗嘅奧米加內部試驗期間，印封祂嘅新婦。
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，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。
The sons of Levi are the sons of those Levites who were faithful at Aaron’s image of the beast test, and then again at Jeroboam’s image of the beast test. They are those who pass the image of the beast test, which is the test by which their eternal destiny is decided, and the test they must pass—before we are sealed.
利未子孫，乃是那些利未人之子孫；其先祖曾在亞倫所設之獸像試驗中忠心，後來又在耶羅波安所設之獸像試驗中忠心。佢哋就係那些通過獸像試驗的人；呢個試驗乃係藉此決定佢哋永恆命運嘅試驗，亦都係我哋受印以前，佢哋必須通過嘅試驗。
“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided.
「主已清楚指示我，獸像必會喺恩門關閉之前形成；因為呢將會成為上帝子民所要面對嘅重大考驗，藉此佢哋永恆嘅命運將被決定。
“This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast” The Seventh-day Adventist Bible Commentary, volume 7, 976.
「呢就係上帝子民喺受印之前所必須經歷嘅考驗。凡藉住遵守上帝嘅律法，並拒絕接受一個偽造嘅安息日，而證明自己效忠上帝嘅人，都必歸列於主上帝耶和華嘅旗幟之下，並要領受永生上帝嘅印記。至於嗰啲放棄源於天上嘅真理、接受星期日安息日嘅人，就必領受獸嘅印記。」《基督復臨安息日會聖經註釋》，第7卷，976頁。
The image of the beast test is the test before the mark of the beast test at the Sunday law, and it must be passed before the door closes.
獸像嘅考驗，乃係喺星期日法案之下、獸印考驗之前嘅考驗；而且，呢個考驗必須喺恩門關閉之前通過。
It is the test that purifies the righteous and also separates the righteous from the unrighteous. It is the test where Daniel, Shadrach, Meshach and Abednego are found to be visually fairer and fatter than those who ate the Babylonian diet. One class had eaten the bread of Heaven and the other the bread of Babylon. It is the test of bread in the synagogue at Capernaum.
呢個試驗既煉淨義人，亦將義人同不義的人分別出來。呢個試驗之中，但以理、沙得拉、米煞、亞伯尼歌，被見到比起那些食巴比倫膳食的人，面貌更加俊美，身體更加肥壯。一等人食咗天上嘅糧，另一等人食嘅乃係巴比倫嘅糧。呢個就係迦百農會堂中關乎餅嘅試驗。
Externally the testing time that we are now in is the test of the image of the beast, the combination of church and state within the United States. The parallel internal testing time identifies a class of virgins who manifest the image of humanity and another class of virgins who manifest the image of Divinity combined with humanity. After Malachi identifies the purification and purging of the Levites, God proposes a test.
從外在而言，我們現今所處嘅試驗時期，乃係獸像嘅試驗，即係美國境內政教合一嘅結合。與之平行嘅內在試驗時期，指出一等童女顯出人性嘅形像，而另一等童女則顯出神性與人性結合嘅形像。喺瑪拉基指出利未人被潔淨同煉除之後，上帝就提出一個試驗。
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.
我必臨近你們，施行審判；我必迅速作見證，攻擊行邪術的、犯姦淫的、起假誓的、虧負雇工工價的、欺壓寡婦與孤兒的、屈枉寄居者應得之權利的，以及不敬畏我的；這是萬軍之耶和華說的。
For I am the Lord, I change not; therefore ye sons of Jacob are not consumed. Malachi 3:5, 6.
因我耶和華是不改變的，所以你們雅各之子沒有滅亡。瑪拉基書 3:5, 6。
The first test is to fear God, and the class that failed the testing of the Messenger of the Covenant are then addressed with five condemnations, one for each of the foolish virgins that align with being wretched, miserable, poor, blind, naked; five prophetic attributes for five foolish virgins that summarized under the phrase “and fear not me.” These are those who failed the foundational first alpha test. They failed because they did not understand that God never changes. These are those who failed the foundational external alpha test of 2024.
第一個測驗乃是敬畏上帝；而那一班在立約之使者的試驗中失敗的人，隨即便被以五重定罪加以指斥，與那五個愚拙的童女各各相應，就是困苦、可憐、貧窮、瞎眼、赤身；這五個先知性的屬性，正是歸納於「卻不敬畏我」這一句話之下的五個愚拙童女的特徵。這些人，就是那些在根本性的第一個阿拉法測驗中失敗的人。他們之所以失敗，是因為他們不明白上帝是永不改變的。這些人，就是那些在2024年那根本性的、外在的阿拉法測驗中失敗的人。
“There are lessons to be learned from the history of the past; and attention is called to these, that all may understand that God works on the same lines now that He ever has done. His hand is seen in His work and among the nations now, just the same as it has been ever since the gospel was first proclaimed to Adam in Eden.
「往昔歷史之中，有教訓需要學習；人之所以被喚起去留意這些事，乃要叫眾人都明白，上帝如今行事所循之軌轍，正如祂向來一貫所行的一樣。現今，在祂自己的作為之中，並在列國之間，都可看見祂的手，正如自福音首先在伊甸向亞當宣告以來，歷來所顯明的一樣。 」
“There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow. The Lord in His word has opened up the aggressive work of the gospel as it has been carried on in the past, and will be in the future, even to the closing conflict, when Satanic agencies will make their last wonderful movement.” Bible Echo, August 26, 1895.
「喺列國同教會嘅歷史之中，有一啲時期乃係轉捩點。按着上帝嘅旨意，當呢啲唔同嘅危機臨到之時，適合嗰個時代嘅亮光就會賜下。若人接受，就有屬靈上嘅進展；若人拒絕，隨之而來嘅就係屬靈嘅衰退同沉船破產。主已經喺祂嘅聖言之中啟示咗福音積極進取嘅工作，點樣喺過去一直推展，並且將來亦必如此，直到最後嘅爭戰；到嗰時，撒但嘅勢力將會作出佢哋最後一次奇異嘅行動。」《Bible Echo》，1895年8月26日。
Laodiceans do not see that God’s dealing with men is ever the same. If the light, or the oil is received, there is a blessing, if not, there is a shipwreck.
老底嘉人睇唔見，神對待人嘅作為始終都係一樣。若領受咗光，或油，就有祝福；若唔係，就必然遭遇破船。
“In past ages the Lord God of heaven revealed his secrets to his prophets. The present and the future are equally clear to him. The voice of God echoes down the ages, telling man what is to take place. Kings and princes take their places at their appointed time. They think they are carrying out their own purposes, but in reality they are fulfilling the word that God has spoken.
「喺往昔嘅世代，天上嘅主上帝將祂嘅奧祕啟示畀祂嘅先知。對祂而言，現在同將來都同樣清晰。上帝嘅聲音響徹歷代，向人宣告將要發生嘅事。君王同王子都喺指定嘅時候各就其位。佢哋以為自己係喺實行自己嘅旨意，然而實際上，佢哋乃係成就上帝所說嘅話。」
“Paul declares that the records of God’s dealings with mankind in the past ‘are written for our admonition, upon whom the ends of the world are come.’ Daniel’s history is given us for our admonition. ‘The secret of the Lord is with them that fear him.’ Daniel’s God still lives and reigns. He has not closed heaven against his people. As in the Jewish age, so in this age, God reveals his secrets to his servants the prophets.
保羅宣告，上帝昔日與人類交往之作為的記錄，「都是寫下來警戒我們這末世的人。」但以理的歷史乃是賜給我們作為鑑戒。「耶和華與敬畏他的人親密；他必將自己的約指示他們。」但以理的上帝如今仍然活着，仍然掌權。祂並沒有向祂的子民關閉天庭。正如猶太時代一樣，在這個時代，上帝也向祂的僕人眾先知啟示祂的奧祕。
“The apostle Peter says: ‘We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day-star arise in your hearts: knowing this first, that no prophecy of the Scripture is of any private interpretation. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost.’
使徒彼得說：「我們並有先知更確定的話，你們留意這話，乃是好的；這話好像燈照在暗處，直等到天發亮，晨星在你們心裏出現。第一要緊的是知道：經上的一切預言，沒有可隨私意解說的；因為預言從來沒有出於人的意思，乃是人被聖靈感動，說出神的話來。」
“The unbelieving and godless do not discern the importance of the signs of the times, foretold in the prophetic word. In ignorance they may refuse to accept the inspired record. But when professed Christians speak sneeringly of the ways and means employed by the great I AM to make his purposes known, they show themselves to be ignorant both of the Scriptures and of the power of God. The Creator knows just what elements he has to deal with in human nature. He knows what means to employ to obtain the desired results.
「不信同埋不敬虔嘅人，並不能辨明時代徵兆嘅重要性；呢啲徵兆早已喺預言嘅話語之中預告咗。佢哋由於無知，或者會拒絕接受受默示嘅記錄。但當自稱為基督徒嘅人，用譏誚嘅口吻談論嗰位偉大嘅自有永有者為使自己旨意顯明而採用嘅方法同手段時，佢哋就顯明自己對聖經同埋上帝嘅大能都係無知嘅。創造主確實知道，喺人性之中，佢所要應對嘅究竟係乜嘢元素。佢知道應當運用乜嘢方法，先可以達致所期望嘅結果。」
“Man’s word fails. He who makes the assertions of men his dependence, may well tremble; for he will someday be as a shipwrecked vessel. God’s word is infallible, and endures forever. Christ declares, ‘Verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.’ God’s word will endure throughout the ceaseless ages of eternity.” Youth Instructor, December 1, 1903.
「人嘅說話係靠唔住嘅。凡以人所作嘅宣稱為自己倚靠嘅，實在應當戰兢；因為總有一日，佢必好似遇海難沉沒嘅船隻一樣。上帝嘅話語係絕無謬誤嘅，並且存到永遠。基督宣告：『我實在告訴你們，就是到天地都廢去，律法的一點一畫也決不能廢去，直至一切都成全。』上帝嘅話語必在永恆無盡嘅世代之中長存不息。」《Youth Instructor》，1903年12月1日。
God never changes and He works upon the same lines as He has always done.
神永不改變，祂行事一向循着祂素來所行的同一道路。
“The work of God in the earth presents, from age to age, a striking similarity in every great reformation or religious movement. The principles of God’s dealing with men are ever the same. The important movements of the present have their parallel in those of the past, and the experience of the church in former ages has lessons of great value for our own time.” The Great Controversy, 343.
「上帝喺地上嘅作為，喺每一個偉大嘅改革或宗教運動之中，世世代代都顯出一種令人矚目嘅相似性。上帝待人嘅原則始終如一。現今重要嘅運動，都可喺過去嘅運動中搵到相對應嘅先例；而教會喺往昔時代嘅經歷，對我哋今日嘅時代具有極大價值嘅教訓。」《善惡之爭》，343。
Malachi chapter three’s first four verses identify the messenger that prepares the way for the Messenger of the Covenant, and the purging and purification of the Levites. Then the Lord pronounces judgment upon Laodicea, identifying they fear not God, meaning they failed the foundational alpha test of the third angel. Their lack of fear represents a purposeful rejection of knowledge, and the context of the knowledge they refuse is the acceptance of the history of the messenger who prepares the way and the Divine messenger who follows. All the prophets identify the latter days, and there would be no reason to identify a counterfeit reformatory movement, if there was not a genuine.
《瑪拉基書》第三章首四節指出那位為立約之使者預備道路的使者，並指出對利未人的煉淨與潔淨。其後，主向老底嘉宣告審判，指出他們不敬畏上帝，即是說，他們未能通過第三位天使那根基性的阿拉法考驗。他們缺乏敬畏，表明他們是有意拒絕知識；而他們所拒絕之知識的語境，乃在於接受那位預備道路之使者的歷史，以及其後而來之神聖使者的歷史。眾先知都指出末後的日子；若非有真實的改革運動，便沒有理由去指出一場冒牌的改革運動。
“But Satan was not idle. He now attempted what he has attempted in every other reformatory movement—to deceive and destroy the people by palming off upon them a counterfeit in place of the true work. As there were false Christ’s in the first century of the Christian church, so there arose false prophets in the sixteenth century.” The Great Controversy, 186.
「但撒但並沒有閒着。如今，他企圖施行他喺每一次改革運動中所施行嘅事——以假冒之物冒充真實嘅工作，加諸於百姓，以此迷惑並毀滅他們。正如喺基督教會第一世紀有假基督出現，照樣喺第十六世紀亦有假先知興起。」《善惡之爭》，186。
The context of the first six verses of Malachi three is the purging and purification of the Levites of the reformatory movement of the one hundred and forty-four thousand. Future for America is either that very movement, or one of many counterfeits. Then Malachi states:
瑪拉基書第三章首六節嘅上下文，係關乎十四萬四千人改革運動中利未人嘅煉淨同潔淨。對美國而言，將來唔係嗰一個正正嘅運動，就係眾多假冒品其中之一。然後，瑪拉基宣告：
Even from the days of your fathers ye are gone away from mine ordinances, and have not kept them. Return unto me, and I will return unto you, saith the Lord of hosts. Malachi 3:7.
自你哋列祖嘅日子以來，你哋已經偏離咗我嘅律例，冇有遵守。你哋要歸向我，我就必歸向你哋，這是萬軍之耶和華說的。瑪拉基書 3:7。
The progressive rebellion over the four generations is the introduction and setting of the book of Joel, and Malachi here identifies the same progressive rebellion when he says, “even from the days of your fathers ye are gone away.” From 1863, the days of the fathers of the first generation of rebellion, they have increasingly went further and further away from God. The pronouncement against their continuous sin is tempered with the Laodicean call that in mournful tones promises that if they would but only return, God would return unto them.
跨越四代人之漸進式背叛，乃是《約珥書》的引言與背景；而瑪拉基在此亦指出同一種漸進式的背叛，當他說：「自你們列祖的日子以來，你們常常偏離。」自一八六三年起，即這背叛第一代之列祖的日子以來，他們愈來愈遠離上帝。對他們持續犯罪的宣告，卻因那老底嘉式的呼召而稍見緩和；這呼召以哀傷的語調應許說，只要他們肯回轉，上帝便必轉向他們。
But ye said, Wherein shall we return? Will a man rob God? Yet ye have robbed me. But ye say, Wherein have we robbed thee? In tithes and offerings. Ye are cursed with a curse: for ye have robbed me, even this whole nation.
但你們說：「我們當在哪一方面回轉呢？」人豈可奪取神之物呢？然而你們竟奪取了我的物。你們卻說：「我們在哪一方面奪取了你的物呢？」就是在當納的十分之一和供物上。你們被咒詛所咒詛，因為你們奪取了我的物，就是這全國之民。
Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it.
你哋要將當納嘅十分之一，全然送入倉庫，使我家有糧；萬軍之耶和華說：你哋且以此試試我，看我會否為你哋敞開天上嘅窗戶，傾福與你哋，甚至無處可容。
And I will rebuke the devourer for your sakes, and he shall not destroy the fruits of your ground; neither shall your vine cast her fruit before the time in the field, saith the Lord of hosts. And all nations shall call you blessed: for ye shall be a delightsome land, saith the Lord of hosts. Malachi 3:5–12.
我必為你哋斥責那吞噬者，佢唔再毀壞你哋地土嘅出產；你哋田間嘅葡萄樹亦唔再未到時候就落果。這是萬軍之耶和華說的。萬國都必稱你哋為有福，因為你哋必成為可喜悅之地。這是萬軍之耶和華說的。瑪拉基書 3:5–12。
The alpha foundational external test of 2024 is followed by the capstone internal test of 2026. That capstone test occurs when the windows of heaven are opened, and three places where those open windows are identified in the context of the church triumphant are Malachi three, Miller’s dream and Revelation nineteen. Malachi is the alpha, Miller’s dream is the middle and Revelation is the omega. The test is illustrated by Christ, as the dirt brush man, casting the jewels into the casket. Those jewels are both truths perfectly arranged in their order, and the remnant. The storehouse is where the meat is gathered and distributed. As with the test of manna, the test of Capernaum and the Bread of Heaven—“meat” is the subject.
二〇二四年嘅阿拉法根基性外在考驗之後，緊接住嘅就係二〇二六年嘅頂石性內在考驗。呢個頂石考驗發生喺天上嘅窗戶被打開之時；而喺得勝教會嘅語境之中，指出呢啲敞開窗戶嘅三個地方，分別係《瑪拉基書》第三章、米勒嘅夢，以及《啟示錄》第十九章。瑪拉基係阿拉法，米勒嘅夢係中段，而《啟示錄》係俄梅戛。呢個考驗藉着基督作為掃泥土的人，把寶石投進匣子之中而被說明。呢啲寶石一方面係按其次序完美排列嘅真理，另一方面亦係餘民。倉房乃係糧食被收聚同分發之處。正如嗎哪嘅考驗、迦百農嘅考驗，以及天上之糧嘅考驗一樣——「食物」乃係主題。
The “meat” is oil in the parable of the virgins, and it represents character, the Holy Spirit and the prophetic message that brings the Holy Spirit into the hearts and minds of those who develop the character of Christ. The “meat” is Joel’s “new wine” that is cut off from the drunkards of Ephraim. To pass the internal capstone temple test of the second angel you must have passed the external first alpha foundational test. If you haven’t accepted the foundation, you cannot be part of the temple which is raised upon the foundation, but if you are not of the number who passed that foundational test, you will build your spiritual counterfeit house upon sand. John calls that counterfeit spiritual house, “the synagogue of Satan” and Jeremiah, “the assembly of mockers.”
在童女的比喻中，「肉」就是油；它表徵品格、聖靈，以及那將聖靈帶進那些培養基督品格之人心思意念中的先知性信息。「肉」就是約珥所說的「新酒」，是從以法蓮的醉漢中被剪除的。若要通過第二位天使那屬於內在頂石聖殿的考驗，你必須先通過外在、第一個阿拉法根基性的考驗。你若沒有接受那根基，就不能成為那建立在根基之上的聖殿的一部分；但你若不屬於那些通過那根基性考驗的人之數，你就會把你屬靈的冒牌房屋建造在沙土之上。約翰稱那冒牌的屬靈房屋為「撒但一會」，耶利米則稱之為「褻慢人的會」。
Bring ye all the tithes and offerings into the storehouse is the internal test where the seal is impressed. The dirt brush man cast the remnant people of God into the enlarged casket, and in so doing He was illustrating the work of bringing all the tithes into the storehouse. The Levites are the offering that is lifted up when He pours out a blessing from the windows of heaven. The dirt brush man’s jewels are His remnant people and in Isaiah chapter six those remnant people are identified as a tithe.
「將一切十分之一同供物帶入倉庫」乃係印記蓋上之內在試驗。那位泥刷之人將上帝餘民投入那擴大了的棺匣之中；佢如此行，正係表明將一切十分之一帶入倉庫之工作。當祂從天上之窗傾福落下之時，利未人就係被舉起的供物。那位泥刷之人的寶石就係祂的餘民；而在《以賽亞書》第六章，嗰啲餘民被指明為十分之一。
Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. But yet in it shall be a tenth, and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof. Isaiah 6:11–13.
我就說：主啊，這樣要到幾時呢？祂回答說：直到城邑荒涼，無人居住；房屋空虛，無人居於其中；土地極其荒涼。並且耶和華將人遷到遠方，使這地中間所撇下的地方甚多。境內雖仍有十分之一，卻還要歸回，且被吞滅；正如栗樹與橡樹，雖被砍伐，樹幹卻仍存留；照樣，聖潔的後裔就是這地的餘幹。以賽亞書 6:11–13。
The Lord identifies the question of “how long” on multiple witnesses as pointing to the Sunday law, and in verse three of Isaiah six the angels proclaim “Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory.” Sister White connects this with the mighty angel of Revelation eighteen.
主藉着多重見證指出，「要到幾時呢」呢個問題係指向星期日法，而喺以賽亞書六章三節，天使宣告：「聖哉，聖哉，聖哉，萬軍之耶和華；全地都充滿咗祂嘅榮耀。」懷愛倫姊妹將呢一點同啟示錄十八章嗰位大力的天使聯繫起來。
“As they [the angels] see the future, when the whole earth shall be filled with His glory, the triumphant song of praise is echoed from one to another in melodious chant, ‘Holy, holy, holy, is the Lord of Hosts.’ They are fully satisfied to glorify God; and in His presence, beneath His smile of approbation, they wish for nothing more. In bearing His image, in doing His service and worshiping Him, their highest ambition is fully reached.” Review and Herald, December 22, 1896.
「當佢哋〔即眾天使〕看見將來全地都要充滿祂嘅榮耀之時，凱旋嘅讚美之歌便以優美和諧嘅頌唱此起彼應：『聖哉，聖哉，聖哉，萬軍之耶和華。』佢哋因榮耀上帝而得着完全嘅滿足；而喺祂嘅同在之中，喺祂悅納嘅笑容之下，佢哋再無所求。帶有祂嘅形像，奉行祂嘅事奉並敬拜祂，就係佢哋至高嘅抱負得以完全實現。」《Review and Herald》，1896年12月22日。
Isaiah six identifies 9/11, when the earth was lightened with the glory of the first voice of Revelation eighteen’s two voices. When Isaiah asked “how long” the history of the chapter is identified as the period from 9/11 unto the Sunday law, where the second voice arrives. Isaiah informs us that at the Sunday law there will be a remnant—who are a tithe. The remnant has substance within them—oil in their vessels.
以賽亞書第六章指出咗 9/11，當時全地因啟示錄第十八章兩把聲音之中第一把聲音嘅榮耀而得着光照。當以賽亞問「到幾時呢」嘅時候，呢一章嘅歷史就被界定為由 9/11 直到星期日法令期間，喺嗰時第二把聲音來到。以賽亞告訴我哋，喺星期日法令之時，將會有餘民——佢哋係十分之一。呢班餘民裏面有實質——佢哋嘅器皿裏有油。
But yet in it shall be a tenth [tithe], and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof. Isaiah 6:13.
但其中仍必存留十分之一〔什一〕；這十分之一必再回轉，並且要被吞吃：好像笃耨香樹，又像橡樹，在落葉之後，樹幹仍存於其中；照樣，聖潔的種子就是其中的樹幹。以賽亞書 6:13。
The “tenth” are those who have “returned” in answer to Malachi’s and also Jeremiah’s call to return. They are trees of humanity, combined with Divinity (the holy seed). They will be eaten, for they are not only the messengers, but they are the ensign of the Pentecostal wave loaves; they are the message which the Gentiles shall eat.
「十分之一」乃係嗰啲回應咗瑪拉基同埋耶利米所發出「歸回」呼召而「歸回」嘅人。佢哋係人類之樹，與神性結合（就是聖潔的種子）。佢哋將要被吃，因為佢哋唔單止係使者，佢哋亦都係五旬節搖祭餅嘅旗號；佢哋就係外邦人所要吃嘅信息。
Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. Jeremiah 15:19.
所以，耶和華如此說：「你若歸回，我就必使你復歸，使你站在我面前；你若將寶貴的從卑賤的中分別出來，你就可以當作我的口。他們必歸向你，你卻不可歸向他們。」耶利米書 15:19
Jeremiah represents those who ate the message in the angel’s hand, which was the alpha and foundational test represented by August 11, 1840, 1888, and 9/11, for he says he found the words and did eat them.
耶利米代表嗰啲食咗天使手中信息嘅人；呢個就係由1840年8月11日、1888年同9/11所象徵嘅阿爾法同根基性試驗，因為佢話，佢尋得呢啲話語，就把它們吃了。
Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. Jeremiah 15:16.
我得着你嘅言語，就當食物食咗；你嘅言語成了我心中嘅歡喜快樂；因我係稱為你名下嘅人，耶和華萬軍之神啊。耶利米書 15:16
Jeremiah is called by God’s name when he ate the little book in the angel’s hand, and that message produced joy and rejoicing, as opposed to shame. When God’s name is given to Jeremiah, he is representing the one hundred and forty-four thousand who are Philadelphians.
當耶利米吃下天使手中嘅小書卷時，佢就被稱為上帝嘅名；而嗰信息所產生嘅，係喜樂同歡欣，與羞恥相對。當上帝嘅名被賜予耶利米時，佢所代表嘅，乃係非拉鐵非人中嘅十四萬四千人。
Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. Revelation 3:12.
得勝的，我要叫他在我神殿中作柱子；他也必不再從那裏出去。我又要將我神的名，和我神城的名（這城就是從天上、從我神那裏降下來的新耶路撒冷），並我的新名，都寫在他上面。啟示錄 3:12
Jeremiah ate the message of 9/11 and suffered the disappointment of July 18, 2020.
耶利米食咗九一一嘅信息，並經歷咗二〇二〇年七月十八日嘅失望。
I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Jeremiah 15:17, 18.
我沒有坐喺褻慢人嘅會中，也沒有歡樂；因你嘅手臨到我，我獨自靜坐，因你使我滿懷憤恨。點解我嘅痛苦長久不止，我嘅創傷無法醫治，竟不肯痊癒呢？你待我，豈要全然像說謊嘅，像靠不住、會乾涸嘅水嗎？耶利米書 15:17, 18
Jeremiah’s “assembly of the mockers,” is Philadelphia and Smyrna’s “synagogue of Satan,” who say they are Jews, but they are not. Jeremiah did not rejoice for the message he had proclaimed was a false message, producing only shame, not joy. Jeremiah’s “perpetual wound that refused to be healed,” was the three and a half days that the assembly of mockers rejoiced while Jeremiah, Moses and Elijah were dead in the street that ran through the valley of dead dry bones. In the midst of that period of doubt and uncertainty, the Lord asked Jeremiah to return.
耶利米嘅「戲笑者嘅會」，就係非拉鐵非同士每拿嘅「撒但一會」；佢哋自稱係猶太人，其實唔係。耶利米並冇因自己所宣告嘅信息而歡喜，因為嗰乃是假信息，只生出羞辱，唔生出喜樂。耶利米所講「長久不癒嘅傷痕」，就係嗰三日半；喺嗰段時間，戲笑者嘅會歡喜快樂，而耶利米、摩西同以利亞則死喺穿過死人枯骨平原嘅街上。正當嗰段疑惑同不確定嘅時期之中，主吩咐耶利米返去。
Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brasen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:19–21.
所以，耶和華如此說：你若歸回，我就必使你再被建立，你也必侍立在我面前；你若將寶貴的從卑賤的中間分別出來，你就必作我的口。讓他們歸向你，你卻不可歸向他們。我必使你向這百姓成為堅固的銅牆；他們必攻擊你，卻不能勝過你；因我與你同在，要拯救你，搭救你；這是耶和華說的。我必救你脫離惡人的手，救贖你脫離強暴人的手。耶利米書 15:19–21。
If Jeremiah would return, God would make him an army, represented as a brazen wall that both the “wicked” and the “terrible” will fight against, but not prevail. This is the army of the white horses with horsemen arrayed in uniforms of white linen. That army, or brazen wall is raised up when Jeremiah returns; if and when, he separates the precious from the vile. In Ezekiel thirty-seven, the army that Sister White says is God’s remnant people stands up when they have returned. The remnant returns, then stands up a mighty army, when they separate the precious and the vile and they then become God’s mouth. They must rightly divide the word of truth, separating the chaff from the wheat for they are using the same rules adopted by their father, who was a miller who specialized in preparing the very best bread. If they separate the precious from the vile; the truth from the error, they will be God’s watchman when God separates the wicked and the wise.
如果耶利米肯回轉，上帝就必使他成為一支軍隊，以銅牆作為象徵；「惡人」與「強暴的人」都要攻擊這牆，卻不能得勝。這就是那白馬的軍隊，騎士都身穿白細麻衣排列整齊。這支軍隊，或這道銅牆，是在耶利米回轉之時被興起；如果，並且當他把寶貴的從下賤的當中分別出來的時候。在以西結三十七章，那支懷愛倫姊妹所說屬於上帝餘民的軍隊，是在他們回轉之時站立起來的。餘民先回轉，然後在他們把寶貴的與下賤的分別開來，並且因而成為上帝的口之時，就站立成為一支大能的軍隊。他們必須按正意分解真理的道，把糠秕與麥子分別開來，因為他們所採用的，乃是他們父親所採用的同樣法則；他是一個磨坊工人，專門製備最上等的麵包。如果他們把寶貴的從下賤的當中分別出來；把真理從錯誤當中分別出來，他們就在上帝把惡人與智慧人分別開來的時候，成為上帝的守望者。
Jeremiah answered the call to return in 2023, then in 2024 he was disappointed as a large group separated at the foundational test of Rome establishing the vision. Jeremiah rightly separated the precious from the vile, the truth from error, and carried on until the omega internal test at the opening of the windows of heaven. When the heavens are opened, the church triumphant has made herself ready. She passed the foundational external alpha test, then she passed the internal omega test of the windows of heaven. She either passes and becomes part of God’s army, or she is blown out of the windows by the wind. She is cast out into a large field, as was Shebna in Isaiah twenty-two or she is cast into the casket. She is either cast into the casket, or cast out of the temple as Nehemiah cast out Tobiah or Christ cast out the money changers. When the dirt brush man casts the jewels into the casket, the casket is either the Word of God in a new framework of truth or the casket is the temple of God, both of which are symbols of Christ, and Christ is not to be divided.
耶利米喺2023年回應咗歸回嘅呼召；跟住到2024年，當一大群人喺羅馬建立異象呢個根基性嘅試驗上分離出去之時，佢就感到失望。耶利米正確噉將寶貴嘅同卑賤嘅分別出嚟，將真理同謬誤分開，並且繼續前行，直到喺天窗開啟之時臨到嘅奧米加內部試驗。當諸天開啟之時，凱旋嘅教會已經預備好自己。佢通過咗根基性嘅外部阿爾法試驗，然後又通過咗天窗嘅內部奧米加試驗。佢要麼通過而成為神軍隊嘅一部分，要麼就被風吹出窗外。佢被拋到一個大田野裏，正如以賽亞二十二章中嘅舍伯那一樣，或者佢被投入匣子裏。佢要麼被投入匣子裏，要麼就如尼希米趕走多比雅、或基督趕出兌換銀錢的人一樣，被逐出聖殿。當那個拂塵土的人將寶石投入匣子裏面之時，個匣子要麼係神嘅話語喺真理新框架之中嘅表述，要麼個匣子就係神嘅殿；而呢兩者都係基督嘅象徵，並且基督係不可分割嘅。
Is Christ divided? was Paul crucified for you? or were ye baptized in the name of Paul? 1 Corinthians 1:13.
基督係分裂咗咩？保羅為你哋釘十字架咩？抑或你哋係奉保羅嘅名受浸咩？哥林多前書 1:13。
Christ is not separated from Paul. Divinity was not separated from the humanity of Paul. When Paul the human baptized in the name of Divinity their was no division, for the human messenger is combined with the Divine message. Paul was joined to Divinity as certainly as Ephraim was joined to its idols.
基督並沒有與保羅分離。神性並沒有與保羅的人性分離。當作為人的保羅奉神性之名施洗時，並沒有分裂，因為屬人的使者與神聖的信息乃是結合的。保羅與神性聯合，正如以法蓮與其偶像聯合一樣確實。
Those in Miller’s dream who are cast into the temple (casket), are the tithes of Malachi three who are to be brought into the storehouse, where the meat is stored and distributed. That storehouse is the temple of the one hundred and forty-four thousand, or as Peter stated, “a spiritual house, an holy priesthood.” The casket is the spiritual house and the jewels are the priesthood. For this reason Miller’s dream is recorded on page “81,” a symbol of the Divine High Priest combined with eighty human priests.
米勒異夢中那些被投進殿（匣子）裏的人，就是瑪拉基書第三章所說的十一奉獻；這些奉獻要被帶進倉庫，在那裏有糧存放並分發。那倉庫就是十四萬四千人的殿，或者如彼得所說：「靈宮，是聖潔的祭司。」匣子乃是靈宮，寶石乃是祭司職分。因此，米勒的異夢被記錄在第「81」頁，象徵神聖的大祭司與八十位人間祭司的結合。
In Miller’s dream the dirt brush man illustrates bringing the jewels, (which are Isaiah’s tithes and Malachi’s offerings), when He casts the jewels into the temple, which is the storehouse, which is the casket. There are often two questions involved with the second angel, and the omega test is the second angel in relation to the alpha test and the third litmus test. The call is to return, and the return is demonstrated by bringing all the tithes and offerings into the storehouse, that there might be meat in His house. The two questions here are what is the “meat?” and what is the “storehouse?”
喺米勒嘅夢中，嗰位拂塵者象徵把寶石帶來，（即係以賽亞嘅十分之一同瑪拉基嘅供物）；當祂把寶石擲進聖殿之中，聖殿就係府庫，亦即係匣子。與第二位天使有關嘅，往往涉及兩個問題；而奧米加考驗，乃係第二位天使相對於阿爾法考驗同第三個試金石考驗而論。呢個呼召乃係要人回轉；而呢種回轉，乃係藉着把一切十分之一同供物都帶進府庫，好叫祂嘅家中有糧。呢度嘅兩個問題係：「糧」係乜嘢？「府庫」又係乜嘢？
If the jewels are the messengers, or if the jewels are the message determines how those two questions are answered. If it is the messengers, then they are the tithe that make up the temple, that is always erected in the second step. If it is the message, it is the message of the Midnight Cry that is brought to perfection as the capstone of the temple, and of the empowerment of the second angel’s message.
寶石究竟係使者，抑或寶石係信息，呢一點決定咗嗰兩個問題應當點樣回答。若然寶石係使者，咁佢哋就係構成聖殿嘅十分之一，而聖殿總係喺第二步被建立起嚟。若然寶石係信息，咁佢就係午夜呼聲嘅信息，作為聖殿嘅頂石而被帶到完全，並且亦係第二位天使信息得着能力嘅信息。
And said, For this cause shall a man leave father and mother, and shall cleave to his wife: and they twain shall be one flesh? Wherefore they are no more twain, but one flesh. What therefore God hath joined together, let not man put asunder. Matthew 19:5, 6.
又說：「因此，人要離開父母，與妻子連合，二人成為一體。」既然如此，他們不再是兩個人，乃是一體了。所以，神所配合的，人不可分開。馬太福音 19:5, 6
We will continue this study in the next article.
我哋將會喺下一篇文章繼續呢項研究。
“I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, which would have taught them the way into the heavenly sanctuary. The rendering of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.
「我被指引回想到基督第一次降臨之宣告。約翰奉差遣，以以利亞的心志和能力來，為耶穌預備道路。那些拒絕約翰見證的人，也不能從耶穌的教訓中得益。他們敵擋那預言祂降臨之信息，遂使自己處於一種地步，以致不能輕易領受那最有力證明祂是彌賽亞的憑據。撒但引導那些拒絕約翰信息的人更進一步，去拒絕並將基督釘十字架。他們如此行，就使自己處於一種地步，以致不能在五旬節那日領受福分；而那福分本可教導他們認識進入天上聖所之道路。殿裏幔子裂開，表明猶太人的祭祀和禮儀不再蒙悅納。那偉大的祭物已經獻上，並且已蒙接納；而在五旬節那日降下的聖靈，將門徒的心思從地上的聖所轉移到天上的聖所，就是耶穌憑着自己的血所進入之處，好將祂贖罪的恩惠傾注在祂的門徒身上。但猶太人卻被留在全然的黑暗中。他們失去了關於救恩計劃一切本可得有的亮光，仍舊倚靠他們那些無用的祭物和供獻。天上的聖所已取代了地上的聖所，然而他們對這變更卻毫無所知。因此，他們不能從基督在聖所中的中保工作得着益處。」
“Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 259–261.
「許多人對猶太人拒絕基督並將祂釘十字架的行徑感到驚駭；當他們讀到祂受羞辱虐待的歷史時，便以為自己是愛祂的，並且不會像彼得那樣不認祂，也不會像猶太人那樣把祂釘十字架。但那位察看萬人內心的上帝，已將他們自稱對耶穌所懷的愛帶到考驗之中。全天庭都以最深切的關注注視着第一位天使信息所受的接納情況。然而，許多自稱愛耶穌、並且在閱讀十字架故事時流淚的人，竟譏誚祂降臨的佳音。他們非但沒有歡然領受這信息，反倒宣稱這乃是迷惑。他們恨惡那些愛慕祂顯現的人，並把他們逐出教會。那些拒絕第一道信息的人，不能從第二道信息得益；他們也不能從半夜呼聲得益，因為那呼聲原是要預備他們，藉着信心與耶穌一同進入天上聖所中的至聖所。由於他們拒絕了先前那兩道信息，他們的悟性便已昏暗到一個地步，以致在第三位天使的信息中再看不見光；而這信息正是指明進入至聖所之路的。我看見，正如猶太人把耶穌釘十字架，照樣，名義上的眾教會也已將這些信息釘了十字架；因此，他們對通往至聖所之路毫無認識，也不能從耶穌在那裏的代求中得益。正如猶太人獻上他們無用的祭物一樣，他們也向耶穌已經離開了的那個聖所獻上他們無用的禱告；撒但因這迷惑而歡喜，便裝作宗教的樣式，把這些自稱為基督徒之人的心思引向自己，並運用他的權能、神蹟和虛假的奇事，把他們牢牢套在他的網羅之中。」《早期著作》，259–261。