The triple application of Elijah addresses the message, the messenger and the movement during the time period of God’s executive judgment, which begins at the Sunday law in the United States and continues until the close of probation. The executive judgment escalates from a period where God’s judgment is mixed with mercy unto the time when His judgments are poured out without mercy in the seven last plagues.
以利亚的三重应用在上帝执行审判的时期，涉及信息、使者与运动；这一时期自美国的星期日法令开始，直至恩典期结束。执行审判从上帝的审判与怜悯相搀杂的时期逐步升级，直到他的审判在末后的七灾中毫无怜悯地倾倒为止。
The triple application of the messenger who prepares the way for the Messenger of the Covenant addresses the message, the messenger and the movement during the closing period of God’s investigative judgment, that identifies the period of the sealing of the one hundred and forty-four thousand. That period ends at the soon-coming Sunday law in the United States, which is when God’s executive judgments begin.
为约的使者预备道路的使者的三重应用，在上帝查案审判的结束时期，涉及信息、使者与运动，并标明十四万四千人受印的时期。那一时期将在即将到来的美国星期日法令时结束，那时也是上帝执行审判开始之时。
John the Baptist prepared the way for Christ, the Messenger of the Covenant to confirm the covenant in fulfillment of Daniel chapter nine, verse twenty-seven. In so doing he also prepared the way for Christ to suddenly come to His temple and purify the sons of Levi, which He did at the beginning and ending of His ministry of three and a half years. The cleansing of the literal temple was the symbol of His work of cleansing the soul temple of those represented as the sons of Levi.
施洗约翰为基督——那立约的使者——预备了道路；他要坚定那约，以应验但以理书九章二十七节。这样，他也为基督忽然进入他的殿并洁净利未的子孙预备了道路；而这事他在三年半事工的起初与结束时都曾行过。洁净有形的圣殿，乃是他为那些被象征为利未子孙的人洁净心灵圣殿之工作的象征。
His literal work of cleansing the temple was a fulfillment of prophecy, and when He accomplished the work in John chapter two, verses thirteen through twenty-two, the Holy Spirit led the disciples to remember a passage from the Old Testament that was part of His work of purifying and purging the disciples in fulfillment of Malachi three.
祂对圣殿所作的实际洁净，正是对预言的应验；当祂完成这项工作（见《约翰福音》第二章十三至二十二节）时，圣灵使门徒想起旧约中的一段经文，而这段经文正是祂为应验《玛拉基书》第三章而进行的洁净并炼净门徒之工的一部分。
In the passage in John, Christ identified that when His body temple was destroyed, He would raise it up in three days. The interaction with the quibbling Jews added that the remodeling of the literal temple that had been carried out by Herod, and which had finished that very year, had taken forty-six years. Jesus was purifying His disciples through an example of one of the rules associated with the prophetic word that Jesus had enshrined within His Word, through the work of angels, the Holy Spirit and the prophets.
在约翰福音的一段经文中，基督指出，当他身体这座殿被毁时，他要在三天内将它重新建立起来。与那些好争辩的犹太人的对话则指出，由希律所实施、并在那一年才完工的那座实体圣殿的改建，历时四十六年。耶稣正借着一个与先知性话语相关的法则的例子来洁净他的门徒；这个法则是他借着天使、圣灵和先知的工作，已经在他的话语中确立的。
He provided the prophetic example that the literal represents the spiritual. He put in place the prophetic key of the number “forty-six,” as a symbol of the temple. “Forty-six” had been the amount of days Moses was on the mount receiving the instructions for the temple. “Forty-six,” is the number of chromosomes that make up the human temple. “Forty-six” is the number of years (1798 to 1844) that were accomplished in restoring the spiritual temple which had been trampled down by paganism and then papalism.
他提供了一个先知性的例证，说明字面意义代表属灵意义。他确立了数字“四十六”的先知性钥匙，把它作为圣殿的象征。“四十六”正是摩西在山上领受有关圣殿指示的天数。“四十六”是构成人体这座圣殿的染色体数目。“四十六”也是（1798年至1844年）重建那座先被异教、后被教皇主义践踏的属灵圣殿所经历的年数。
The two temple cleansings include the symbolism that three days equals forty-six years. It includes the principle that the literal represents the spiritual. It represented both a fulfillment and a prediction of prophecy. The two cleansings represent a truth that is misunderstood by one class, and revealed unto another class.
两次洁净圣殿包含一种象征意义：三日等于四十六年。它包含一个原则：字面代表属灵。它既是对预言的应验，也是对预言的预告。两次洁净彰显一个真理：这一真理为一类人所误解，却向另一类人显明。
The two cleansings identify a period of time when God’s church has been corrupted to the point where it is “an adulterous generation of vipers,” who are seeking for a sign, when the sign is being directly explained to them, for the only sign to be given is the sign of the destruction of the temple that is raised up in three days.
这两次洁净指明了一个时期：那时神的教会已经败坏到一个地步，成了“淫乱的毒蛇世代”，他们还在寻求一个神迹，而那个神迹却正被直接向他们解释，因为唯一要给他们的神迹，就是圣殿被毁并在三日之内被建立起来的记号。
O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh. . . . Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee. But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas: For as Jonas was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth. Matthew 12:34, 38–40.
毒蛇的种类啊！你们既是恶的，怎能说出良善的话呢？因为心里所充满的，口里就说出来。……那时，有几个文士和法利赛人回答说：“夫子，我们想要你给我们显个神迹看。”他回答他们说：“一个邪恶又淫乱的世代求看神迹；除了先知约拿的神迹以外，必不赐给它别的神迹。因为约拿怎样在鲸鱼的腹中三日三夜，人子也要这样在地里三日三夜。”马太福音 12:34、38-40
All these prophetic dynamics are represented in all three fulfillments of the Messenger of the Covenant suddenly coming to His temple, as He did in John chapter two.
所有这些预言性的动态，都体现在“立约的使者忽然来到祂的殿”的三个应验之中，正如祂在《约翰福音》第二章所行的那样。
And the Jews’ passover was at hand, and Jesus went up to Jerusalem, And found in the temple those that sold oxen and sheep and doves, and the changers of money sitting: And when he had made a scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen; and poured out the changers’ money, and overthrew the tables; And said unto them that sold doves, Take these things hence; make not my Father’s house an house of merchandise. And his disciples remembered that it was written, The zeal of thine house hath eaten me up. Then answered the Jews and said unto him, What sign shewest thou unto us, seeing that thou doest these things? Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? But he spake of the temple of his body. When therefore he was risen from the dead, his disciples remembered that he had said this unto them; and they believed the scripture, and the word which Jesus had said. John 2:13–22.
犹太人的逾越节近了，耶稣上耶路撒冷去。他在殿里看见有人卖牛、羊、鸽子，还有兑换银钱的人坐在那里。于是他用几条细绳做成一条鞭子，把他们都从殿里赶出去，连羊和牛也赶走；又把兑换银钱人的银钱倒出来，推翻了桌子；并对卖鸽子的说：把这些东西拿走，不要把我父的家当作买卖的地方。门徒就想起经上所记：“我为你的殿的热心吞噬了我。”于是犹太人回答他说：你既做这些事，要给我们显什么神迹呢？耶稣回答说：你们拆毁这殿，我三日内要把它重建起来。犹太人说：这殿建造了四十六年，你三天就要把它重建起来吗？但他所说的是他身体这殿。等他从死里复活以后，门徒就想起他曾对他们说过这话，便信了圣经，也信了耶稣所说的话。约翰福音 2:13-22。
The Messenger of the Covenant was to purify and also purge the sons of Levi as “silver” which represents God’s Word, and “gold,” which represents faith. The Messenger of the Covenant would purify His disciples by increasing their “faith” in His prophetic “word”. That prophetic word was designed to purify, but also to purge. His prophetic Word always represents a test, and it is through His prophetic Word that the sons of Levi’s are purged in the period when He suddenly comes to His temple.
立约的使者将要洁净并且炼净利未的子孙，如同炼“银”（象征神的话语）和炼“金”（象征“信心”）。立约的使者会藉着加增他们对他那预言性“话语”的“信心”，来洁净他的门徒。那预言性的话语是为着洁净，也是为着除净。他的预言性话语总是代表一次考验；也正是借着他这预言性的话语，在他忽然来到自己殿中的那段时期，利未的子孙被炼净。
“‘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。这是洁净的时候之一。借着真理的话语，糠秕正从麦子中分离出来。因为他们过于虚浮、自以为义，不肯接受责备；又因太爱世界，不肯接受谦卑的人生，许多人便离开了耶稣。如今仍有许多人在做同样的事。今日人的心灵，正如当年迦百农会堂里的那些门徒一样，受到试验。当真理直达内心时，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，便心生恼怒。他们因反感而离去，正如那些门徒离开耶稣时发怨言说：‘这话甚难，谁能听呢？’《历代愿望》，392页。”
Those “souls that were tested” in “the synagogue at Capernaum,” refused to understand that when Christ told them they must eat His flesh and drink His blood, that He was employing His literal body to convey a spiritual truth. It was the identical prophetic representation He made of the temple in John chapter two. When the principle that the literal precedes and represents the spiritual was recognized as “an hard saying” which they were unwilling to “hear,” they turned and walked with Him never again. That took place in John chapter six, verse sixty-six (666), which represents the soon-coming Sunday law, which was typified by October 22, 1844, which in turn was typified by the cross of Calvary.
在“迦百农的会堂”里，那些“受试炼的灵魂”拒绝明白，当基督告诉他们必须吃祂的肉、喝祂的血时，祂是在借着祂的肉身来传达一个属灵的真理。这与祂在约翰福音第二章对圣殿所作的先知性预表完全相同。当“字面先于并代表属灵”这一原则被他们视为“难以领受的话”，而他们不愿意“听”时，他们就转身离去，再也不与祂同行了。这事发生在约翰福音第六章第六十六节（666），它代表即将到来的星期日法令，而这一点又由1844年10月22日所预表，而1844年10月22日又由各各他的十字架所预表。
From that time many of his disciples went back, and walked no more with him. John 6:66.
从那时候起，他的许多门徒退去了，不再与他同行。约翰福音 6:66。
In John chapter two, the Holy Spirit had led the minds of the disciples to “remember” the prophecy describing God’s zeal, and the word “zealous” is the same word as “jealous” in both the Hebrew and Greek.
在《约翰福音》第二章中，圣灵使门徒心中“想起”那段描述神热心的预言；而“热心”这个词在希伯来文和希腊文中与“嫉妒”是同一个词。
For the zeal of thine house hath eaten me up; and the reproaches of them that reproached thee are fallen upon me. Psalms 69:9.
因为我为你的殿的热心吞噬了我；辱骂你之人的辱骂都落在我身上。诗篇 69:9。
God’s zeal, which is His jealousy, represents the element of God’s character as a jealous God, whose jealousy is manifested in the third and fourth generation upon those that hate Him. In John chapter two, the Holy Spirit was putting in place that the purification accomplished by the Messenger of the Covenant occurs in the fourth and final generation, though there are always some of the third generation still standing when the cup of the final generation is filled. That generation is an adulterous generation of vipers.
神的热心，就是他的忌邪，表明神性情中的一个要素：他是忌邪的神；他的忌邪要临到那些恨他的人，直到第三代和第四代。在约翰福音第二章，圣灵表明，由约的使者所成就的洁净，是在第四个也是最后的世代发生的；虽然当最后一代的杯满了的时候，总还有一些第三代的人尚存。那一代是淫乱的毒蛇之辈。
Moses represented the fourth generation, and it was then that Moses, during forty-six days, received instruction on erecting the temple. In those days He received the law, which in the second commandment identifies that God’s jealousy is manifested in the third and fourth generations.
摩西代表第四代；就在那时，他在四十六天里接受了关于建造圣殿的指示。在那些日子里，他领受了律法，其中在第二条诫命中表明，神的嫉妒在第三代和第四代显明出来。
And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance. And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age. But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full. Genesis 15:13–16.
他对亚伯兰说：“你要确知：你的后裔必在不属他们的土地上作寄居者，要服事那里的人民；那人民要苦待他们四百年。并且，他们所服事的那国，我必审判；后来他们必带着丰厚的财物出来。至于你，你将安然归到你的祖先那里，并在高寿之年下葬。但到了第四代，他们必再回到此地，因为亚摩利人的罪恶尚未满盈。”创世记15:13-16
In the final generation of ancient Israel, the temple of the Christian church, which Peter called a “spiritual house,” was erected. During that history God manifested His jealousy twice when in His zeal He cleansed the temple. In 1844 God had raised up the spiritual temple of the Millerites, and once again He had passed by the former chosen people. In that history the Messenger of the Covenant came suddenly on October 22, 1844.
在古代以色列的末代，彼得称为“属灵的家”的基督教会的圣殿被建立。在那段历史中，神在祂的热心中洁净圣殿时，两次显明了祂的忌邪。1844年，神兴起了米勒派的属灵圣殿，并再次越过了先前的选民。在那段历史中，约的使者于1844年10月22日忽然来到。
His appearance had been prepared for through the ministry of William Miller. As the Protestants and Millerites approached October 22, 1844, two classes were tested. The Protestant’s test arrived at the time of the end at the arrival of the first angel in 1798. After the message that was to both “purify and purge” the sons of Levi was formalized in 1831, the testing of the Protestants began when the message of the first angel was empowered on August 11, 1840. On April 19, 1844, the Protestants failed the test, and became the daughters of Babylon.
他的出现已经借着威廉·米勒的事工得以预备。随着新教徒和米勒派临近1844年10月22日，两类人受到了考验。新教徒的考验在1798年第一位天使到来、末时开始之时来临。那要“炼净并洁净”利未子孙的信息于1831年被正式确立之后，当1840年8月11日第一位天使的信息得到加强时，对新教徒的试验便开始了。1844年4月19日，新教徒没有通过这场考验，成为了巴比伦的众女儿。
The second angel then arrived and the Millerites faith was then tested, and a purification and purging was accomplished. When the message of the second angel was empowered at the Exeter camp meeting on August twelfth through the seventeenth, the testing of the Millerites’ separation of the wise and foolish Millerites was accomplished.
随后第二位天使来到，米勒派的信心于是受到考验，并完成了净化与筛除。当第二位天使的信息在8月12日至17日的埃克塞特营会得以加力时，米勒派中聪明与愚拙信徒之分别的考验便告完成。
The distinction between the wise and foolish was the oil, which was the prophetic message of the Midnight Cry. When the third angel arrived on October 22, 1844, the temple had been erected (in forty-six years). At that point the Messenger of the Covenant came suddenly to His temple.
聪明人与愚拙人的分别就是那油，而那油就是“午夜呼声”的预言信息。第三位天使于1844年10月22日来到时，圣殿已经建成（历时四十六年）。那时，立约的使者忽然进入他的圣殿。
“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.
“基督作为我们的大祭司进入至圣所，为要洁净圣所，这一来到见于但以理书8:14；人子来到亘古常在者面前，如但以理书7:13所呈现的；以及主来到祂的殿中，如玛拉基所预言的，都是对同一事件的描述；而这同一事件，也由基督在马太福音25章十个童女的比喻中所描述之新郎来到婚筵一事表明。”《善恶之争》，426页。
It was then that the Messenger of the Covenant began His work of purifying and purging the Millerite disciples, identified in Malachi chapter three, as the sons of Levi.
就在那时，立约的使者开始了他洁净并炼净米勒派信徒的工作，这些信徒在玛拉基书第三章中被称为利未的子孙。
“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。
When the first angels’ message was empowered on August 11, 1840, multitudes joined the Millerite movement. Then on April 19, 1844, a large class left the movement. On October 22, 1844, the traditional view is that there were about fifty souls that entered by faith into the Most Holy Place. Assuming the number is roughly fifty souls that initially followed the light of the third angel, what does it mean when we are informed “many” who had accepted the first and second angel’s messages, “refused the third, the last testing message”?
当1840年8月11日第一位天使的信息被赋予能力时，大批人加入了米勒派运动。随后在1844年4月19日，有一大批人离开了这场运动。到了1844年10月22日，按照传统的看法，约有五十位信徒以信心进入至圣所。假设最初跟随第三位天使之光的人数大约为五十位，那么，当我们被告知已经接受第一位和第二位天使信息的“许多”人“拒绝了第三位天使的、最后的考验信息”时，这意味着什么？
The Messenger of the Covenant suddenly came to His temple and opened the light of the sanctuary in heaven and the third angel’s message to the fifty that followed on into the experience of the third angel, but they were initially scattered. Their disappointment then was greater than the first disappointment, though we are informed by Sister White their disappointment was not as great as the disciples after the cross.
立约的使者忽然来到他的殿，将天上圣所的亮光和第三位天使的信息开启给那五十位继续跟随、进入第三位天使经历的人，但他们起初却各自分散。那时他们的失望比第一次更甚，不过据怀爱伦姐妹所言，他们的失望还不及十字架之后门徒的失望那么大。
In both parallel histories, Christ opened His prophetic Word to the disappointed ones, and by 1850, Sister White states that she was shown that the Lord was then stretching forth His hand again to gather His people.
在这两段平行的历史中，基督向那些失望的人开启了祂的预言之道；到了1850年，怀姐妹说她蒙指示，主当时再次伸出祂的手，要聚集祂的子民。
“September 23d, [1850] the Lord showed me that he had stretched out his hand the second time to recover the remnant of his people, and that efforts must be redoubled in this gathering time. In the scattering time Israel was smitten and torn; but now in the gathering time God will heal and bind up his people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering when God has set his hand to gather his people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was a shame for any to refer to the scattering for examples to govern us now in the gathering; for if God does no more for us now than he did then, Israel would never be gathered. It is as necessary that the truth should be published in a paper, as preached.” Review and Herald, November 1, 1850.
9月23日，[1850年]，主指示我，他已经第二次伸手，要救回他百姓中所剩下的余民，并且在这聚集的时期必须加倍努力。在分散的时候，以色列被击打撕裂；但如今在聚集的时候，神要医治并缠裹他的百姓。在分散的时候，为传播真理所作的努力收效甚微，几乎一无所成；但在聚集的时候，当神已经伸手要聚集他的百姓，传播真理的努力将达到其预定的果效。众人都应当在这工上同心合一，热心投入。我看见，如今在聚集的时候，竟有人以分散时期的例子作为我们现在的准则，这是可耻的；因为若是神如今为我们所作的不过如同那时，以色列就决不会被聚集。真理被刊载在报纸上与被传讲一样必要。评论与先声，1850年11月1日。
At the cross the disciples had been scattered, and in that history, three days later He began to gather His scattered disciples. It was roughly three years after the end of 1844, that Christ began to gather His scattered flock. In that history He led His people to begin the publishing work and to publish the second of Habakkuk’s two tables, which was manufactured at the end of 1850, and then began to be offered for sale in the Review and Herald, in January of 1851.
在十字架下，门徒都四散了；在那段历史中，三天之后，祂开始聚集祂分散的门徒。大约在1844年结束后三年，基督开始聚集祂分散的羊群。在那段历史中，祂带领祂的子民开始出版工作，并出版了哈巴谷的两张表中的第二张；这张表在1850年年底制作完成，随后于1851年1月开始在 Review and Herald 上有售。
The 1843 chart had been the physical representation of the message that cleansed the temple that was erected in the history of the first and second angels’ messages. With the arrival of the third angel, God designed to finish His work and take His people home, but they rebelled as did ancient Israel, and both ancient and modern Israel were then assigned to wander in the wilderness. Had those Adventists who had initially accepted the light of the third angel followed on by faith, bearing the physical representation of their message which was the 1850 chart they could have ushered in the second coming of Jesus and gone home. But they were destined to repeat the history of Joshua and Caleb, and the ten unfaithful spies.
1843年的图表，一直是那洁净圣所之信息的实体呈现；这信息是在第一位和第二位天使信息的历史中树立起来的。随着第三位天使的到来，上帝原本旨意完成祂的工作并带祂的子民回家，但他们像古代以色列一样悖逆，于是古代和现代的以色列都被置于旷野漂流的处境。若那些起初接受第三位天使之光的复临信徒能凭信心继续前行，承载其信息的有形表征——即1850年的图表——他们本可以迎来耶稣的再临并回家。然而，他们注定要重演约书亚与迦勒，以及那十个不忠信探子的历史。
“Had Adventists, after the great disappointment in 1844, held fast their faith and followed on unitedly in the opening providence of God, receiving the message of the third angel and in the power of the Holy Spirit proclaiming it to the world, they would have seen the salvation of God, the Lord would have wrought mightily with their efforts, the work would have been completed, and Christ would have come ere this to receive His people to their reward. But in the period of doubt and uncertainty that followed the disappointment, many of the advent believers yielded their faith. . . . Thus the work was hindered, and the world was left in darkness. Had the whole Adventist body united upon the commandments of God and the faith of Jesus, how widely different would have been our history!” Evangelism, 695.
如果复临信徒在1844年的大失望之后，坚定地持守他们的信心，并在上帝不断展开的护理中同心前行，接受第三位天使的信息，且靠着圣灵的能力向全世界宣扬，他们就会看见上帝的拯救；主也必大有能力地与他们同工，这工早已完成，基督也早已来到，接祂的子民去领受他们的赏赐。然而，在失望之后随之而来的怀疑与不确定时期，许多复临信徒放弃了他们的信心……于是这项工作受了阻碍，世界也被留在黑暗之中。倘若整个复临团体在上帝的诫命和耶稣的信心上合而为一，我们的历史将会何等截然不同！《布道论》，第695页。
John the Baptist and William Miller prepared the way for Christ to suddenly come and purify a people who would take the message of salvation under the power of the Holy Spirit to the entire world. The disciples of Christ accomplished their assignment, but the beginning of Adventism did not. By 1856 they had fallen into the condition of Laodicea, refused the advanced light of the “seven times,” and in 1863 began the process of escalating rebellion all the way through to the soon-coming Sunday law. The rebellion of 1863 was typified by the rebellion of the ten spies. At the end of the forty years of wilderness wandering ancient Israel was brought back to the same test, thus providing example of modern Israel being brought back to the beginning test.
施洗约翰和威廉·米勒为基督突然降临，并洁净一群将在圣灵大能之下把救恩信息传遍全世界的子民，预备了道路。基督的门徒完成了他们的使命，但复临运动在起初却没有完成这一使命。到了1856年，他们已落入老底嘉的光景，拒绝了“七次”的更进一步的亮光，并在1863年开始了不断升级的叛逆进程，直至即将来临的星期日法令。1863年的叛逆被十个探子的叛逆所预表。到旷野漂流四十年结束时，古代以色列被带回到同样的考验，从而成为现代以色列被带回到起初考验的一个例证。
The rebellion of the ten spies at Kadesh, was repeated at Kadesh forty years later. The rebellion of the ten spies that brought about the forty years of wilderness wandering, that represents the rebellion of 1863, when modern Israel brought about their own wandering in the wilderness of Laodicea. At the end of the forty years ancient Israel was brought again to Kadesh, thus identifying that the test which purged Millerite Adventism at the rebellion of 1863, is to be repeated when the Messenger of the Covenant again suddenly comes to His temple again.
十个探子在加低斯的叛逆，四十年后在加低斯再次重演。那场导致旷野漂流四十年的十探子的叛逆，预表了1863年的叛逆；当时现代以色列使自己进入老底嘉的旷野漂流。四十年结束时，古代以色列又被带到加低斯；这就表明，在1863年的叛逆中使米勒派复临运动得以洁净的那场考验，将在立约的使者再次忽然进入他的殿时重演。
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。
“In the conquest of Gilead and Bashan there were many who recalled the events which nearly forty years before had, in Kadesh, doomed Israel to the long desert wandering. They saw that the report of the spies concerning the Promised Land was in many respects correct. The cities were walled and very great, and were inhabited by giants, in comparison with whom the Hebrews were mere pygmies. But they could now see that the fatal mistake of their fathers had been in distrusting the power of God. This alone had prevented them from at once entering the goodly land.
在征服基列和巴珊的过程中，有许多人想起了近四十年前在加低斯发生的那些事件，正是那些事使以色列注定要在旷野中长期漂流。他们看出，探子关于应许之地的报告在许多方面确实属实。那些城有坚固的城墙，规模极大，并且居住着巨人；与这些巨人相比，希伯来人不过是侏儒。然而他们如今看见，他们列祖致命的错误在于不信神的大能。正是这一点使他们未能立刻进入那美好的土地。
“When they were at the first preparing to enter Canaan, the undertaking was attended with far less difficulty than now. God had promised His people that if they would obey His voice He would go before them and fight for them; and He would also send hornets to drive out the inhabitants of the land. The fears of the nations had not been generally aroused, and little preparation had been made to oppose their progress. But when the Lord now bade Israel go forward, they must advance against alert and powerful foes, and must contend with large and well-trained armies that had been preparing to resist their approach.
当他们起初准备进入迦南的时候，这一行动所遇到的困难远比现在少。上帝曾应许祂的子民，只要他们听从祂的声音，祂就要在他们前面行，为他们争战；并且还要差遣黄蜂去驱逐那地的居民。列国的恐惧尚未普遍被激起，为阻挡他们的前进所作的准备也很少。但当主如今命令以色列前行时，他们必须迎战警觉而强大的敌人，并且要与那些为了抵抗他们的到来而早已整备、规模庞大且训练有素的军队较量。
“In their contest with Og and Sihon the people were brought to the same test beneath which their fathers had so signally failed. But the trial was now far more severe than when God had commanded Israel to go forward. The difficulties in their way had greatly increased since they refused to advance when bidden to do so in the name of the Lord. It is thus that God still tests His people. And if they fail to endure the trial, He brings them again to the same point, and the second time the trial will come closer, and be more severe than the preceding. This is continued until they bear the test, or, if they are still rebellious, God withdraws His light from them and leaves them in darkness.” Patriarchs and Prophets, 436, 437.
在他們與噩和西宏的爭戰中，百姓被帶到他們列祖曾顯著失敗過的同一個考驗面前。但這次的試煉比當上帝吩咐以色列前進時嚴峻得多。自從他們奉主的名被吩咐前進卻拒絕以來，他們路上的困難已大為增加。上帝如今仍以這樣的方式考驗祂的子民。若他們未能承受這試煉，祂就再把他們帶回到同一個關口；第二次臨到的試煉會更切身，且比先前更嚴峻。這樣持續下去，直到他們承受住考驗；或者，如果他們仍然悖逆，上帝就從他們身上收回祂的光，任他們落在黑暗中。《先祖與先知》，436、437。