The week that Christ confirmed the covenant represented the period from His baptism, until Christ in the heavenly sanctuary stood up at the stoning of Stephen.
基督坚定盟约的那一周，代表了从祂受洗开始，直到司提反被石头打死时，基督在天上圣所站起来的那段时期。
But he, being full of the Holy Ghost, looked up stedfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God, And said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God. Then they cried out with a loud voice, and stopped their ears, and ran upon him with one accord, And cast him out of the city, and stoned him: and the witnesses laid down their clothes at a young man’s feet, whose name was Saul. And they stoned Stephen, calling upon God, and saying, Lord Jesus, receive my spirit. And he kneeled down, and cried with a loud voice, Lord, lay not this sin to their charge. And when he had said this, he fell asleep. Acts 7:55–60.
但他被圣灵充满，定睛望天，见神的荣耀，又见耶稣站在神的右边，便说：“看哪，我看见天开了，人子站在神的右边。”他们便大声喊叫，捂着耳朵，一齐向他冲去，把他推到城外，用石头打他；作见证的人把衣裳放在一个少年人脚前，名叫扫罗。他们正用石头打司提反，他呼求神说：“主耶稣，接收我的灵魂。”他又跪下，大声喊着说：“主啊，不要把这罪归到他们身上。”说了这话，就睡了。使徒行传 7:55-60。
When Stephen was stoned and Michael stood up, the gospel went to the Gentiles, for until that time the gospel was restricted to the Jews.
当司提反被石头打死、米迦勒站起来的时候，福音便传给了外邦人，因为直到那时，福音都局限于犹太人。
“Then, said the angel, ‘He shall confirm the covenant with many for one week [seven years].’ For seven years after the Saviour entered on His ministry, the gospel was to be preached especially to the Jews; for three and a half years by Christ Himself; and afterward by the apostles. ‘In the midst of the week He shall cause the sacrifice and the oblation to cease.’ Daniel 9:27. In the spring of A. D. 31, Christ the true sacrifice was offered on Calvary. Then the veil of the temple was rent in twain, showing that the sacredness and significance of the sacrificial service had departed. The time had come for the earthly sacrifice and oblation to cease.
“于是，天使说：‘他必与许多人坚定盟约一七[七年]。’在救主开始其事工之后的七年里，福音要特别传给犹太人：前三年半由基督亲自传讲，随后由使徒传讲。‘在一七之半，他必使祭祀与供献止息。’但以理书9:27。公元31年春天，基督这真正的祭物在各各他被献上。那时殿里的幔子裂为两半，表明献祭礼仪的神圣性与意义已然离去。地上的祭祀与供献该停止的时候已经到了。”
“The one week—seven years—ended in A. D. 34. Then by the stoning of Stephen the Jews finally sealed their rejection of the gospel; the disciples who were scattered abroad by persecution ‘went everywhere preaching the word’ (Acts 8:4); and shortly after, Saul the persecutor was converted, and became Paul, the apostle to the Gentiles.” The Desire of Ages, 233.
那一“七”——七年——在公元34年结束。随后，随着司提反被石头打死，犹太人最终确定了他们拒绝福音的立场；那些因迫害而四散的门徒“往各处去传道”（使徒行传8:4）；不久之后，迫害者扫罗悔改归主，成为外邦人的使徒保罗。《历代愿望》，233。
In the year 34, the sacred week (twenty-five hundred and twenty days), ended and ancient Israel was divorced from God, their probation had fully closed. At that point the retribution against ancient Israel for the rejection of the covenant, and for the crucifixion of the Son of God was subject to God’s executive judgment. God in His longsuffering mercy deferred the destruction of Jerusalem until the siege and destruction in 66 AD through to 70 AD.
在公元34年，那神圣的一周（两千五百二十天）结束了，古代以色列被上帝休弃，他们的恩典期完全结束。那时，因拒绝盟约并钉死上帝之子而临到古代以色列的报应，被置于上帝的执行审判之下。上帝因着祂长久忍耐的怜悯，延缓了耶路撒冷的毁灭，直到公元66年至70年的围城与毁灭。
The verses in Daniel chapter nine, that identified the week Christ confirmed the covenant, also identifies that pagan Rome (the prince that shall come) would destroy the city and sanctuary, but God in His longsuffering mercy, allowed the children of ancient Israel time to hear the gospel and make a decision as their fathers had done during the seven year period of Christ’s and the disciples’ ministry among them.
但以理书第九章的经文，既指出了基督确认盟约的那一周，也指出异教罗马（那将要来的王子）将毁灭城和圣所；然而，神以他恒久忍耐的怜悯，给古代以色列的子民留出时间，使他们在基督和门徒在他们中间事奉的七年期间，听见福音并作出抉择，正如他们的祖先所做的那样。
“For nearly forty years after the doom of Jerusalem had been pronounced by Christ Himself, the Lord delayed His judgments upon the city and the nation. Wonderful was the long-suffering of God toward the rejectors of His gospel and the murderers of His Son. The parable of the unfruitful tree represented God’s dealings with the Jewish nation. The command had gone forth, ‘Cut it down; why cumbereth it the ground?’ (Luke 13:7) but divine mercy had spared it yet a little longer. There were still many among the Jews who were ignorant of the character and the work of Christ. And the children had not enjoyed the opportunities or received the light which their parents had spurned. Through the preaching of the apostles and their associates, God would cause light to shine upon them; they would be permitted to see how prophecy had been fulfilled, not only in the birth and life of Christ, but in His death and resurrection. The children were not condemned for the sins of the parents; but when, with a knowledge of all the light given to their parents, the children rejected the additional light granted to themselves, they became partakers of the parents’ sins, and filled up the measure of their iniquity.
在基督亲自宣告耶路撒冷的灭亡之后近四十年里，主仍延缓祂临到这城和这国的审判。上帝对那些拒绝祂福音并杀害祂儿子的人所显出的恒久忍耐何等奇妙。不结果子的树的比喻，表明上帝对犹太民族的作为。命令已经发出：“把它砍了吧，何必白占地土呢？”（路加福音13:7）但上帝的怜悯又宽容了它一段时日。在犹太人中仍有许多人不认识基督的品格与工作。而那些儿女并未享受他们父母所轻弃的机会，也未领受那光。借着使徒及其同工的传道，上帝要使光照在他们身上；他们将得以看见预言如何应验，不仅在基督的降生与生平上，也在祂的受死与复活上。儿女并不因父母的罪而被定罪；但当他们在明知父母所得到的一切光照的情况下，又拒绝赐给他们自己的进一步光照时，他们就与父母的罪有分，并且使自己的罪恶满盈。
“The long-suffering of God toward Jerusalem only confirmed the Jews in their stubborn impenitence. In their hatred and cruelty toward the disciples of Jesus they rejected the last offer of mercy. Then God withdrew His protection from them and removed His restraining power from Satan and his angels, and the nation was left to the control of the leader she had chosen. Her children had spurned the grace of Christ, which would have enabled them to subdue their evil impulses, and now these became the conquerors. Satan aroused the fiercest and most debased passions of the soul. Men did not reason; they were beyond reason—controlled by impulse and blind rage. They became satanic in their cruelty. In the family and in the nation, among the highest and the lowest classes alike, there was suspicion, envy, hatred, strife, rebellion, murder. There was no safety anywhere. Friends and kindred betrayed one another. Parents slew their children, and children their parents. The rulers of the people had no power to rule themselves. Uncontrolled passions made them tyrants. The Jews had accepted false testimony to condemn the innocent Son of God. Now false accusations made their own lives uncertain. By their actions they had long been saying: ‘Cause the Holy One of Israel to cease from before us.’ Isaiah 30:11. Now their desire was granted. The fear of God no longer disturbed them. Satan was at the head of the nation, and the highest civil and religious authorities were under his sway.” The Great Controversy, 27, 28.
上帝对耶路撒冷的恒久忍耐，只使犹太人更加顽固，不肯悔改。他们因着对耶稣的门徒的仇恨与残忍，拒绝了最后一次怜悯的机会。于是，上帝撤回了对他们的保护，并撤去了祂对撒但和他的天使的约束，这个民族便被交在她所选择的领袖的掌控之下。她的子民藐视了基督的恩典，这恩典本可以使他们制服自己的邪恶冲动，如今这些冲动反而战胜了他们。撒但挑动了人心中最凶恶、最卑下的情欲。人不再讲理；他们已经超出理性的范围，被冲动和盲目的怒火所支配。他们的残忍带有撒但的性质。无论在家庭还是在国家，无论在上层还是在下层，都充满了猜疑、嫉妒、仇恨、纷争、叛逆和杀戮。没有任何地方是安全的。朋友和亲族彼此出卖。父母杀害儿女，儿女也杀害父母。人民的统治者竟无力治理自己。失控的情欲使他们成为暴君。犹太人曾凭着假见证，定了那无辜的上帝之子的罪；如今虚假的指控也使他们自己的性命变得难保。他们的行为早已在说：“把以色列的圣者从我们面前除去。”以赛亚书30:11。如今他们的愿望得到了应允。对上帝的敬畏不再扰动他们的心。撒但居于这个民族的首位，最高的民事与宗教权柄都在他的支配之下。《善恶之争》27、28。
As the Messenger of the Covenant, Christ first dealt exclusively with the Jews. In the year 34, at the stoning of Stephen, the gospel then went to the Gentiles, and the time of God’s executive judgment arrived, though God in His mercy deferred that point in time for about forty years.
作为立约的使者，基督起初只在犹太人中工作。到公元34年司提反被石头打死时，福音便传给外邦人，上帝执行审判的时刻也随之来临；然而，上帝出于怜悯，将那时刻延后了约四十年。
As the Messenger of the Covenant, in fulfillment of Malachi chapter three, Christ twice cleansed the temple. He did so in a period that was especially set apart for the covenant people who were then being passed by and divorced, and also for those who would then become the new chosen people. When that period of time concluded, the time of God’s executive judgment began. John the Baptist was the messenger who prepared the way for Christ’s work of raising up a new chosen people that He would enter into covenant with.
作为《玛拉基书》第三章所预言的“立约的使者”，基督两次洁净了圣殿。他这样做，正是在一段专为当时正遭到撇弃与休弃的约民，以及为随后将成为新选民的人所分别出来的时期。那段时期一结束，上帝施行审判的时刻就开始了。施洗约翰就是那位使者，他为基督兴起一班新选民并与之立约的工作预备了道路。
The two temple cleansings were object lessons identifying Christ’s work of cleansing the soul temple. When the Messenger of the Covenant suddenly arrives in Malachi chapter three, He purifies and also purges the sons of Levi, for the purpose of creating an offering, as in days of old.
两次洁净圣殿是形象的教训，表明基督洁净心灵圣殿的工作。当立约的使者在《玛拉基书》第三章忽然来到时，他洁净并炼净利未的子孙，为要使他们可以如同古时一样献上供物。
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 3:2–3.
他来的日子，谁能当得起呢？他显现的时候，谁能立得住呢？因为他如炼金之人的火，如漂布之人的碱。他必坐下如炼净银子的，必洁净利未人，熬炼他们像金银一样，使他们可以凭公义向耶和华献供物。那时，犹大和耶路撒冷所献的供物必蒙耶和华悦纳，仿佛古时之日、上古之年。玛拉基书3:2-3。
Malachi chapter three, and the two temple cleansings represent a perfection of the faith of the sons of Levi that is accomplished by the Messenger of the Covenant. The perfection of the faith of the sons of Levi is represented by the purification of the gold.
玛拉基书第三章以及两次洁净圣殿，象征着由立约的使者所成就的利未子孙信心的成全。利未子孙信心的成全，以金子的炼净为象征。
“There must be, with all who have any influence in the sanitarium, a conforming to God’s will, a humiliation of self, an opening of the heart to the precious influence of the Spirit of Christ. The gold tried in the fire represents love and faith. Many are nearly destitute of love. Self-sufficiency blinds their eyes to their great need. There is a positive necessity for a daily conversion to God, a new, deep, and daily experience in the religious life.” Testimonies, volume 4, 558.
凡在疗养院中有任何影响力的人，都必须顺从上帝的旨意，谦卑自己，并向基督之灵宝贵的感化敞开心扉。经火试炼的金子象征爱与信心。许多人几乎缺乏爱心；自以为足蒙蔽了他们的眼睛，使他们看不见自己极大的需要。每日归向上帝是绝对必要的，在属灵生活中也要有新的、深刻的、天天的经历。《证言》卷四，第558页。
Malachi chapter three, and the two temple cleansings represent a perfection of the understanding of the increase of knowledge within the wise, who are the sons of Levi, that is accomplished by the Messenger of the Covenant. The perfection of the sons of Levi’s represented by the purification of the silver.
玛拉基书第三章以及两次洁净圣殿，代表着智慧人中知识增长之理解的成全；这些智慧人是利未的子孙，而这一切由立约的使者成就。利未子孙的成全以炼净银子为象征。
The words of the Lord are pure words: as silver tried in a furnace of earth, purified seven times. Psalm 12:6.
耶和华的言语是纯净的言语，如同银子在泥炉中炼过七次。诗篇12:6。
The Messenger of the Covenant was to purify the sons of Levi as silver and gold. The Word of God is what purifies, for to be purified is to be justified and sanctified.
立约的使者要像炼银炼金一样洁净利未的子孙。使人洁净的乃是神的话语，因为被洁净就是被称义并被成圣。
Sanctify them through thy truth: thy word is truth. John 17:17.
求你用真理使他们成圣；你的道就是真理。约翰福音 17:17。
John the Baptist was the messenger that prepared the way for the Messenger of the Covenant in the first fulfillment of Malachi chapter three, and his message in that regard was fourfold in nature. His work included the identification of the work of purification that was to be accomplished by the Messenger of the Covenant, and that the work of purification accomplished was represented as an act of sweeping a threshing-floor. He identified that the former chosen people were then in the process of being passed by. He also presented the Laodicean message to God’s people, thus showing them their sins and the sins of their fathers. He placed all these realities in the context of the “wrath to come.” The work of the messenger who prepared the way, represented a work by one who had never received an education in the educational system of the people who were being passed by.
在《玛拉基书》第三章的第一次应验中，施洗约翰是为“立约的使者”预备道路的那位使者，而他在这方面的信息具有四个方面。他的工作包括指出“立约的使者”将要成就的洁净之工，并且把所成就的洁净之工描绘为清扫禾场的举动。他指出，先前蒙拣选的百姓当时正处于被越过的过程中。他也向神的子民传讲老底嘉的信息，使他们看见自己的罪以及他们列祖的罪。他把这一切现实置于“将要来的忿怒”的背景之中。预备道路的使者所做的工，也表明：这是一项由一位从未在那群正被越过之民的教育体制里受过教育的人所从事的工作。
“In John the Baptist the Lord raised up for Himself a messenger to prepare the way of the Lord. He was to bear to the world an unflinching testimony in reproving and denouncing sin. Luke, in announcing his mission and work, says, ‘And he shall go before Him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord’ (Luke 1:17).
在施洗约翰身上，主为自己兴起了一位使者，为主预备道路。他要向世人作毫不妥协的见证，责备并谴责罪恶。路加在宣告他的使命与工作时说：“他要带着以利亚的灵和能力，走在主的前面，使父亲的心转向儿女，又使悖逆的人归向义人的智慧，为主预备一群已备妥的子民”（路加福音 1:17）。
“Many of the Pharisees and Sadducees came to the baptism of John, and addressing these, he said, ‘O generation of vipers, who hath warned you to flee from the wrath to come? Bring forth therefore fruits meet for repentance: and think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham. And now also the ax is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. 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 throughly purge His floor, and gather His wheat into the garner; but He will burn up the chaff with unquenchable fire’ (Matthew 3:7–12).
有许多法利赛人和撒都该人来到约翰那里受洗；他对这些人说：“毒蛇的种类啊，谁指示你们逃避将要来的忿怒呢？所以你们要结出与悔改相称的果子；也不要自己心里说：‘我们有亚伯拉罕为我们的父。’我告诉你们，神能从这些石头中给亚伯拉罕兴起子孙。现在斧子已经放在树根上了，所以凡不结好果子的树就砍下来，丢在火里。我是用水给你们施洗，叫你们悔改；但那在我以后来的，能力比我更大，我连提他的鞋也不配；他要用圣灵与火给你们施洗。他手里拿着簸箕，要扬净他的场，把麦子收进仓里，惟有糠秕要用不灭的火烧尽。”（马太福音 3:7-12）
“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, 147, 148.
约翰的声音如号角般高扬。他所受的使命是：“将我的百姓的过犯、雅各家的罪恶指示他们”（以赛亚书58:1）。他未受过人间的学术训练。上帝和大自然是他的教师。但为基督预备道路，需要一位有足够胆量的人，能像古时的先知那样让自己的声音被人听见，召唤这堕落的民族悔改。信息选集，卷二，第147、148页。
William Miller was the second messenger that prepared the way for the Messenger of the Covenant, and Miller’s person and work had been typified by John the Baptist.
威廉·米勒是为立约的使者预备道路的第二位使者，并且米勒其人及其工作曾被施洗约翰所预表。
“Thousands were led to embrace the truth preached by William Miller, and servants of God were raised up in the spirit and power of Elijah to proclaim the message. Like John, the forerunner of Jesus, those who preached this solemn message felt compelled to lay the ax at the root of the tree, and call upon men to bring forth fruits meet for repentance.” Early Writings, 233.
“成千上万的人被引导接受威廉·米勒所宣讲的真理，并且有神的仆人带着以利亚的灵与能力被兴起来宣告这信息。像为耶稣作先驱的约翰一样，宣讲这庄严信息的人觉得必须把斧子放在树根上，呼吁人结出与悔改相称的果子。”《早期著作》，233。
The quibbling Jews in the time of Christ had been led to trust in a false message of the Messiah. “Messiah” is the Hebrew word for the Greek word “Christ” which means “anointed”.
在基督时代，好辩的犹太人被引导去相信关于弥赛亚的虚假信息。“弥赛亚”是希伯来语中对应希腊语“基督”的词，意思是“受膏者”。
The word which God sent unto the children of Israel, preaching peace by Jesus Christ: (he is Lord of all:) That word, I say, ye know, which was published throughout all Judaea, and began from Galilee, after the baptism which John preached; How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him. Acts 10:36–38.
神借着耶稣基督向以色列人所传的话，宣讲和平的福音（他是万有的主）：我说，你们知道这话，就是在约翰所宣讲的洗礼之后，从加利利开始，传遍了全犹太；神怎样用圣灵和能力膏了拿撒勒的耶稣；他走遍各处行善，医治一切被魔鬼压制的人，因为神与他同在。使徒行传 10:36-38。
Both “messiah” and “Christ” mean “the anointed one”. Christ was anointed at His baptism, so technically He was not the Messiah or the Christ until His baptism. His baptism prophetically aligns with the descent of the angel in Revelation chapter ten, that descended on August 11, 1840, and it also aligns with the descent of the mighty angel of Revelation chapter eighteen, who descended on September 11, 2001. The three prophetic waymarks identify the manifestation of the Holy Spirit in the latter rain.
“弥赛亚”和“基督”都意为“受膏者”。基督在他受洗时受膏，所以从严格意义上说，在受洗之前，他并不是弥赛亚或基督。他的受洗在预言上与《启示录》第十章那位天使的降临相一致，该天使于1840年8月11日降临；也与《启示录》第十八章那位大能天使的降临相一致，该天使于2001年9月11日降临。这三个预言的路标表明了晚雨中圣灵的显现。
The quibbling Jews held to a misconception, a false prophetic message that the Messiah would bring about a literal earthly kingdom where the nation of Israel would govern the world. It was a false message that promised “peace and prosperity”.
那些喜欢吹毛求疵的犹太人坚持一种误解，即一种虚假的预言，认为弥赛亚将带来一个字面上的地上国度，在那里以色列民族将统治世界。那是一则虚假的信息，承诺“和平与繁荣”。
William Miller’s message had two major elements. The first was the application of the time prophecies that identified the cleansing of the sanctuary, and the second was his rejection of the Catholic interpretation of the thousand-year millennium that the Protestants were prone to believe. That false view of the millennium identified as a thousand years of peace and prosperity, had been represented by the false view of the Messiah’s kingdom that was held by the quibbling Jews.
威廉·米勒的信息有两个主要要点。第一，是应用那些指出圣所洁净的时间预言；第二，是他拒绝天主教关于千禧年的解释，而新教徒却往往倾向于相信这种解释。那种把千禧年视为一千年和平与繁荣的错误看法，早已体现在好辩的犹太人所持的关于弥赛亚国度的错误观念之中。
Those two witnesses identify a counterfeit latter rain message promising “peace and prosperity” in the third and final fulfillment of the history of the messenger who prepares for the Messenger of the Covenant to suddenly come to His temple. That false latter rain message is identified as a “peace and safety” message, in contrast to the message of John the Baptist who identified that “every tree which bringeth not forth good fruit is hewn down, and cast into the fire,” when “the wrath to come” arrives. It was also represented by Miller’s identification that there would be no thousand years of peace, as Catholicism teaches, for when the Lord returns, He will destroy the earth with the brightness of His coming.
在那关于为“约的使者”忽然来到他殿里而预备道路之使者的历史的第三次、也是最后一次的应验中，这两位见证人指出了一条虚假的晚雨信息，它许诺“和平与繁荣”。那虚假的晚雨信息被辨认为“平安稳妥”的信息，这与施洗约翰的信息相对立；他指出，当“将来的忿怒”来到时，“凡不结好果子的树就砍下来，丢在火里。”这也体现在米勒的论断上：不会有天主教所教导的那一千年的和平，因为主再来时，必以他降临的荣光毁灭这地。
And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels, In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ: Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power. 2 Thessalonians 1:7–9.
而你们这些受患难的人，将与我们一同得安息；那时，主耶稣要同他大能的天使从天上显现，在火焰中报应那些不认识神、并不顺从我们主耶稣基督福音的人。他们要受永远沉沦的刑罚，离开主的面和他权能的荣耀。帖撒罗尼迦后书 1:7-9。
The first two messengers who prepared for the Messenger of the Covenant to enter into covenant with a new chosen people, demonstrate that a false “peace and safety” latter rain message, which was formulated in the third generation of Laodicean Adventism, has been designed by Satan to prevent Laodicean Adventism in the fourth generation from recognizing the role of Islam, as represented in the third Woe.
为“立约的使者”与一群新的被拣选之民进入盟约而作预备的前两位使者表明，那条形成于老底嘉复临运动第三代的虚假的“平安稳妥”晚雨信息，是撒但所设计的，旨在阻止第四代的老底嘉复临运动认识到伊斯兰教在第三样灾祸中所代表的角色。
In the purification process that is accomplished for those represented by the sons of Levi, the one who comes after John the Baptist was to thoroughly sweep and “purge” His floor, with the fan that is in His hand. That work is accomplished by His Word.
在为那些由利未子孙所代表的人所成就的洁净过程中，施洗约翰之后要来的那一位，要用他手中的簸箕，彻底打扫并“洁除”他的场。那工作是借着他的话成就的。
“‘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.
“‘他手里拿着簸箕，要扬净他的场，把麦子收在仓里。’马太福音 3:12。这是筛净的时候之一。借着真理的话语，糠秕正从麦子中分离出来。因为他们过于虚荣、自以为义，不肯接受责备；又因太爱世界，不愿过一种谦卑的生活，许多人便离开了耶稣。如今仍有许多人正在做同样的事。今日，人的心灵也像当年迦百农会堂里的那些门徒一样，正受着试验。当真理切实地临到人心时，他们看见自己的生活并不符合上帝的旨意。他们看见自己需要有彻底的改变；但他们不愿承担那舍己的工作。因此，当他们的罪被揭露时，他们就恼怒起来。他们因受冒犯而离去，正如那些门徒离开耶稣一样，发怨言说：‘这话甚难，谁能听呢？’”——《历代愿望》，392页。
The message of the latter rain is the “debate” of Habakkuk chapter two, and it is the words of truth, that separate the chaff from the wheat. That separation is the purging accomplished by the Messenger of the Covenant. In Millerite history, the message of Daniel chapter eight, verse fourteen, produced a purging when it first failed and brought about the tarrying time of Habakkuk chapter two and the parable of the ten virgins in Matthew chapter twenty-five. When the message of the Midnight Cry was ultimately fulfilled on October 22, 1844, it produced an even greater purging. Then it was that the Messenger of the Covenant suddenly arrived and began the final purging and purification. The movement that had passed through the first two of three purifications and purging’s, failed the third and was sent to the wilderness of Laodicea in 1863.
晚雨的信息就是哈巴谷书第二章的“辩论”，也是能将糠秕与麦子分开的真理话语。这样的分别，就是由立约的使者所成就的洁净。在米勒派历史中，但以理书八章十四节的信息在第一次失败时产生了一次洁净，并带来了哈巴谷书第二章的迟延时期和马太福音二十五章十个童女的比喻。当午夜呼声的信息在1844年10月22日最终得以应验时，又带来了更深一层的洁净。就在那时，立约的使者忽然来到，开始最终的洁净与炼净。那个经历了三次洁净与炼净中前两次的运动，在第三次上失败，并于1863年被带到老底嘉的旷野。
In the Millerite history the Protestants were first purged by the words of truth, thereafter the movement of the first angel was purged at the arrival of the third testing message. But those who had been the builders of the Millerite temple during the forty-six years from 1798 unto 1844, failed the third test, which arrived on October 22, 1844, though they perfectly fulfilled the parable of the ten virgins.
在米勒派的历史中，新教徒首先被真理的话语洁净；此后，第一位天使的运动在第三个试验信息来到之时也被洁净。然而，那些在1798年至1844年这四十六年间建造米勒派圣殿的人未能通过第三次考验，该考验于1844年10月22日来到，尽管他们完全应验了十个童女的比喻。
“Many who went forth to meet the Bridegroom under the messages of the first and second angels, refused the third, the last testing message to be given to the world, and a similar position will be taken when the last call is made.
在第一与第二位天使的信息之下出去迎接新郎的许多人，拒绝了第三位天使的信息——那是要传给全世界的最后考验信息；而当最后的呼召发出时，也会采取类似的立场。
“Every specification of this parable should be carefully studied. We are represented either by the wise or by the foolish virgins.” Review and Herald, October 31, 1899.
这则比喻的每一个细节都应当被仔细研究。我们要么由聪明的童女代表，要么由愚拙的童女代表。《Review and Herald》，1899年10月31日。
The prophetic history that began at the arrival of the third angel on October 22, 1844, was a failure, and it ended with the rebellion of 1863. By 1850 Sister White penned the following message.
始于1844年10月22日第三位天使降临的那段预言历史是一场失败，并随着1863年的叛变而告终。到了1850年，怀特姐妹写下了以下信息。
“The Lord gave me a view, January 26, which I will relate. I saw that some of the people of God were stupid and dormant; and were but half awake, and did not realize the time we were now living in; and that the ‘man’ with the ‘dirt-brush’ had entered, and that some were in danger of being swept away. I begged of Jesus to save them, to spare them a little longer, and let them see their awful danger, that they might get ready before it should be forever too late. The angel said, ‘Destruction is coming like a mighty whirlwind.’ I begged of the angel to pity and to save those who loved this world, and were attached to their possessions, and were not willing to cut loose from them, and sacrifice them to speed the messengers on their way to feed the hungry sheep, who were perishing for want of spiritual food.
主在一月二十六日赐给我一个异象，我要把它述说出来。我看见有些上帝的子民愚昧而沉睡，只是半醒，并不认识我们如今所处的时刻；而且那位手持‘扫尘刷’的‘人’已经进来，有些人正有被一扫而尽的危险。我恳求耶稣拯救他们，再多宽容他们一段时间，让他们看清自己可怕的危险，好使他们在为时永远太晚之前预备好。天使说：“毁灭要像猛烈的旋风一样临到。”我恳求天使怜悯并拯救那些爱这世界、眷恋自己财物、不愿与之断绝、也不肯牺牲这些财物以便加快差遣使者上路，去喂养那些因缺乏属灵粮食而濒于灭亡的饥饿的羊群。
“As I viewed poor souls dying for want of the present truth, and some who professed to believe the truth were letting them die, by withholding the necessary means to carry forward the work of God, the sight was too painful, and I begged of the angel to remove it from me. I saw that when the cause of God called for some of their property, like the young man who came to Jesus, [Matthew 19:16–22.] they went away sorrowful; and that soon the overflowing scourge would pass over and sweep their possessions all away, and then it would be too late to sacrifice earthly goods, and lay up a treasure in heaven.” Review and Herald, April 1, 1850.
当我看见可怜的灵魂正因缺少现今真理而走向灭亡，而有些自称相信真理的人却因扣留推进上帝工作所必需的资财，任凭他们灭亡，这一景象令我痛不忍睹，我恳求天使把它从我眼前挪去。我看见，当上帝的事业需要他们拿出一些财物时，他们就像那位来见耶稣的少年人一样[马太福音19:16-22]，忧忧愁愁地走了；不久那横扫的灾祸将掠过，把他们的产业一扫而空；到那时再要牺牲地上的财物、在天上积攒财宝，就为时已晚。 《Review and Herald》，1850年4月1日。
In 1850, the dirt-brush man had already arrived. On October 22, 1844, the Messenger of the Covenant had suddenly come to His temple, and He began the work of purging and purifying the sons of Levi.
到1850年时，清扫尘土的人已经来了。1844年10月22日，立约的使者忽然来到他的殿，并开始洁净、炼净利未子孙的工作。
We will continue this study in the next article.
我们将在下一篇文章中继续这项研究。
“Today souls are being tested and tried, and many are passing over the same ground trodden by those who forsook Christ. When tested by the Word, they reject the divine Teacher. When rebuked because their lives are not in harmony with truth and righteousness, they turn from the Saviour; and their decision, like that of the offended disciples, is never reversed. They walk no more with Christ. Thus are the words fulfilled, ‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’” Signs of the Times, May 15, 1901.
今天，人们的灵魂正受考验与试炼，许多人正走在那些离弃基督之人所踏过的同一条路上。当被圣言试验时，他们拒绝这位神圣的教师。当因他们的生活与真理和公义不相一致而受责备时，他们就转身离开救主；而他们的决定，正如那些感到被冒犯的门徒的一样，再也不会改变。他们不再与基督同行。于是这话应验了：“他手里拿着簸箕，要彻底扬净他的禾场，把他的麦子收进仓里。”《时代的征兆》，1901年5月15日。