The investigative judgment of the living began on September 11, 2001, and the executive judgment begins at the soon-coming Sunday law. Those two periods of judgment represent the work of the messenger who prepares the way for the third Messenger of the Covenant, and the third Elijah, which is the ending of the Elijah messenger that began in Millerite history.
活人的查案审判始于2001年9月11日，而执行审判将在即将来临的星期日法令时开始。这两个审判时期代表那位为立约的第三位使者以及第三位以利亚预备道路的使者之工作；而第三位以利亚正是起于米勒派历史的以利亚使者的终结。
In Christ fulfillment of the Messenger of the Covenant He twice cleansed the literal earthly temple, which typified His body and His spiritual temple. His literal earthly temple began as the Tabernacle temple of the wilderness, then Solomon’s temple, then the temple which was rebuilt after the seventy years of captivity in Babylon, and that same temple after a forty-six year remodeling project carried out by Herod.
作为“立约的使者”的应验，基督两次洁净了有形的地上圣殿，这圣殿预表了祂的身体和祂的属灵圣殿。祂有形的地上圣殿起初是旷野中的会幕，随后是所罗门的圣殿，再后来是巴比伦被掳七十年之后重建的圣殿，而这同一座圣殿后来又由希律王主持进行了一项历时四十六年的改建工程。
God’s physical presence blessed the Tabernacle temple and Solomon’s temple, but not the temple which was rebuilt after the captivity, but that remodeled temple was blessed by the physical presence of Christ. In the history of Herod’s remodeled temple, Christ twice cleansed the temple in fulfillment of Malachi chapter three. The first cleansing, Christ identified the temple as His father’s house, but at the last temple cleansing Christ identified it as the Jews’ house.
神可见的同在赐福了会幕和所罗门的圣殿，却没有赐福被掳之后重建的圣殿；然而，那座经翻修的圣殿却因基督的肉身同在而蒙福。在希律所翻修的圣殿历史中，基督为应验《玛拉基书》第三章而两次洁净圣殿。第一次洁净时，基督称圣殿为他父的家；但在最后一次洁净时，基督称它为犹太人的家。
In the history of the Millerites Christ erected a spiritual temple in forty-six years from 1798 unto 1844. On October 22, 1844, in fulfillment of Malachi chapter three, He suddenly came to His temple, thus purging the foolish virgins. He then arrived as the third angel to accomplish the second and final cleansing, but as with the beginning of ancient Israel, modern Israel lacked the faith necessary to finish the work.
在米勒派的历史上，基督在从1798年直到1844年的四十六年间建立了一座属灵的圣殿。1844年10月22日，为应验玛拉基书第三章，他忽然来到自己的殿，从而洁净了愚拙的童女。随后，他作为第三位天使到来，以成就第二次也是最后一次的洁净，但正如古代以色列在起初一样，现代以色列缺乏完成这工所必需的信心。
On September 11, 2001, Christ returned to accomplish the second temple cleansing that is accomplished when the foolish virgins are purged at the soon-coming Sunday law, when they awaken to the reality that they do not understand the increase of knowledge that was unsealed in 1989. That increase of knowledge represents the latter rain message, which is the Midnight Cry message when placed in the context of the parable of the ten virgins. The message of the last six verses of Daniel eleven that was unsealed at the time of the end in 1989, is represented in verse forty-four of those verses as “tidings out of the east and out of the north.”
2001年9月11日，基督回来，为要完成第二次洁净圣殿；这将在即将到来的星期日法令之时完成。那时，愚拙的童女将被清除，因为她们醒悟到一个事实：她们并不明白那在1989年被解封的“知识增多”。那“知识增多”代表晚雨的信息；若置于十童女的比喻语境中，它就是“半夜呼声”的信息。在1989年于末时被解封的《但以理书》第十一章最后六节的信息，在该段经文的第四十四节中被表述为“从东方和北方来的消息”。
The message of the latter rain, is the message of the Midnight Cry and it is the message of the east and the north. The east and north represent Islam and the papacy respectively, and as a message they represent the message that is counterfeited by Laodicean Adventism between September 11, 2001 and the soon-coming Sunday law. September 11, 2001, represents Islam (the east), and the Sunday law represents the mark of the beast (the north).
晚雨的信息，就是午夜呼声的信息，也是东方与北方的信息。东方与北方分别代表伊斯兰教与教皇权；而在信息层面，它们代表的是在2001年9月11日至即将到来的星期日法令之间，被老底嘉式的复临主义所伪造的信息。2001年9月11日代表伊斯兰教（东方），而星期日法令代表兽的印记（北方）。
The deathbed for Laodicean Adventism is represented between those two waymarks, as typified by the disobedient prophet’s death between the ass and the lion. The deathbed for those who accept the mark of the beast is represented by the “tidings out of the east and the north” that enrages the papal power and initiates the final persecution of God’s people. That message begins at the soon coming Sunday law in the United States, which is where and also when Islam of the third Woe suddenly strikes. That unexpected attack produces national ruin, and angers the nations, thus providing the economic and political impetus to bring all nations together against Islam, under the auspices of the threefold union of the dragon, the beast and false prophet.
老底嘉式复临主义的临终之榻由那两个路标之间所象征，正如不顺从的先知在驴与狮子之间之死所预表的那样。那些接受兽印之人的临终之榻，是由“从东方和北方来的消息”所代表；那消息激怒了教皇权势，并开启了对上帝子民的末后逼迫。那信息始于即将在美国出现的星期日法令；在那里，也正在那时，第三祸中的伊斯兰会突然出击。那出其不意的袭击导致国家的败亡，并激怒列国，从而在龙、兽与假先知的三重联盟之旗号下，提供了使万国联合起来对抗伊斯兰的经济和政治推动力。
In the history represented by the third Elijah, the message that identifies the third Woe, informs the dragon, the beast and the false prophet that Islam is the tool of judgment that God uses to punish men for the worship of the papal mark of authority. As with the three Rome’s, the three Babylon’s, the three Elijah’s and the three messengers who prepare the way, the third Woe is established by the triple application of the three Woes.
在第三位以利亚所代表的历史中，指明第三个祸哉的信息告知龙、兽和假先知：伊斯兰教是上帝用来惩罚那些崇拜教皇权柄记号之人的审判工具。正如三个罗马、三个巴比伦、三个以利亚以及那三位预备道路的使者一样，第三个祸哉是通过对三个祸哉的三重应用而确立的。
And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.
我又观看，听见一位天使飞在空中，大声说：祸哉，祸哉，祸哉，住在地上的人哪！因为其余三位天使将要吹号，他们号声的缘故，你们有祸了！启示录 8:13。
Sister White profoundly endorsed Smith’s book, Daniel and Revelation, identifying that every Seventh-day Adventist should own the book, although she did not express it as directly as I just wrote, but the fact is there in her endorsement.
怀爱伦姐妹大力推荐史密斯的《但以理书与启示录》，指出每一位基督复临安息日会信徒都应当拥有这本书；虽然她并未像我刚才那样直白地表达，但这一点在她的推荐中已清楚可见。
“The Lord calls for workers to enter the canvassing field that the books containing the light of present truth may be circulated. The people in the world need to know that the signs of the times are fulfilling. Take to them the books that will enlighten them. Daniel and Revelation, The Great Controversy, Patriarchs and Prophets, and The Desire of Ages should now go to the world. The grand instruction contained in Daniel and Revelation has been eagerly perused by many in Australia. This book has been the means of bringing many precious souls to a knowledge of the truth. Everything that can be done should be done to circulate Thoughts on Daniel and the Revelation. I know of no other book that can take the place of this one. It is God’s helping hand.
主呼召工人进入书刊布道的工场，使包含现今真理之光的书籍得以流传。世上的人需要知道，时代的预兆正在应验。把能启迪他们的书籍带给他们。《但以理与启示录》《大争战》《先祖与先知》以及《历代愿望》现在都应当传到全世界。许多澳大利亚人热切研读《但以理与启示录》中所包含的宏大教训。这本书已成为许多宝贵灵魂认识真理的途径。为使《但以理与启示录思考》得以流传，凡能做的都应该去做。我不知道还有哪一本书可以取代它。它是上帝的援手。
“Those who have been long in the truth are asleep. They need to be sanctified by the Holy Spirit. The third angel’s message is to be proclaimed with a loud voice. Tremendous issues are before us. We have no time to lose. God forbid that we should allow minor matters to eclipse the light which should be given to the world.” Manuscript Releases, volume 21, 444.
久在真理中的人都沉睡了。他们需要借着圣灵成圣。第三位天使的信息要大声传扬。我们面前有极其重大的问题。我们没有时间可以浪费。但愿上帝不许我们让次要的事遮蔽那本应赐给世界的亮光。手稿发布，第21卷，444。
The book, which those who rejected the Millerite view of “the daily” in the book of Daniel also rejected, was identified as “God’s helping hand.” If God’s people have been given the responsibility to circulate the books mentioned in the previous citation, it means that God’s people would need to own the book themselves. The book was the focus of the attack of those who promoted the “new” view of “the daily” in the book of Daniel, for it was the book they desired to re-write and remove the correct view of “the daily”.
那本书被称为“上帝的援手”；凡是拒绝米勒派对《但以理书》中“常献”之看法的人，也都拒绝了这本书。如果上帝的子民被赋予传播前面引文所提到的那些书籍的责任，这就意味着上帝的子民自己必须拥有这本书。这本书成为那些鼓吹《但以理书》中关于“常献”的“新”观点之人的攻击焦点，因为他们想要重写它，并从中删除对“常献”的正确看法。
When Sister White referred to the two primary leaders in the rebellion of “the daily” in the book of Daniel, she often pointed out that they (Prescott and Daniells) did not have the ability to “reason from cause to effect.” The Laodicean Adventists historical revisionists appear to have the same problem.
当怀爱伦姐妹提到《但以理书》中关于“the daily”的叛乱的两位主要领袖时，她常常指出他们（Prescott 和 Daniells）没有“从因到果地推理”的能力。老底嘉的复临派历史修正主义者似乎也有同样的问题。
The leading men, that throughout the history of rebellion from 1888 and onward, had at some point in their personal experience, accepted the false teaching of “the daily.” Their rebellion was the “effect,” and the wrong understanding of “the daily,” was the “cause.” The Laodicean Adventist revisionists lead the unlearned to believe that those very historical rebels of Advent history, were actually not in rebellion, though their revised testimony is never upheld by the testimony of the Bible and Spirit of Prophecy. Because they do not consider the “effect” as a rebellion, they close the possibility of seeking for the “cause.”
自1888年起并贯穿其后的叛乱历史中，那些领袖人物都曾在其个人经历的某个阶段接受过“the daily”的错误教导。他们的叛逆是“结果”，而对“the daily”的错误理解是“原因”。老底嘉的复临派修正主义者引导未受教导的人相信，复临历史上那些叛乱者其实并没有叛逆，尽管他们修订后的见证从未得到圣经和“预言之灵”之见证的支持。因为他们不把这个“结果”视为叛逆，就排除了寻求其“原因”的可能性。
As the bird by wandering, as the swallow by flying, so the curse causeless shall not come. Proverbs 22:6.
就像鸟儿往来，燕子翻飞一样，无故的咒诅也必不临到。箴言 22:6。
God’s people are to recognize rebellion, and when they do, they are to seek for the cause. Then they are to remedy the cause. In the following passage Sister White is commenting on the story of Achan.
神的子民应当识别悖逆；一旦识别出来，就要寻找其原因，然后设法消除这一原因。以下段落中，怀特姐妹评论了亚干的故事。
“I have been shown that God here illustrates how He regards sin among those who profess to be His commandment-keeping people. Those whom He has specially honored with witnessing the remarkable exhibitions of His power, as did ancient Israel, and who will even then venture to disregard His express directions, will be subjects of His wrath. He would teach His people that disobedience and sin are exceedingly offensive to Him and are not to be lightly regarded. He shows us that when His people are found in sin they should at once take decided measures to put that sin from them, that His frown may not rest upon them all. But if the sins of the people are passed over by those in responsible positions, His frown will be upon them, and the people of God, as a body, will be held responsible for those sins. In His dealings with His people in the past the Lord shows the necessity of purifying the church from wrongs. One sinner may diffuse darkness that will exclude the light of God from the entire congregation. When the people realize that darkness is settling upon them, and they do not know the cause, they should seek God earnestly, in great humility and self-abasement, until the wrongs which grieve His Spirit are searched out and put away.
我蒙指示：在这里，上帝说明了祂如何看待那些自称为祂守诫命的子民当中的罪。那些蒙祂特别尊荣，得以目睹祂大能非凡的彰显的人——正如古代以色列所经历的那样——若仍然胆敢无视祂明确的指示，必成为祂忿怒的对象。祂要教导祂的子民，不顺从和罪在祂面前极其可憎，不可轻忽。祂向我们表明，当祂的子民被发现陷在罪中时，应当立刻采取果断措施把那罪除去，免得祂的怒容临到他们全体。但如果百姓的罪被身居要职之人置之不理，祂的怒容必临到他们，而上帝的子民作为一个整体也要为那些罪负责。主在过去对待祂子民的作为，显明了洁净教会、除去过犯的必要。一个罪人就可能散布黑暗，使上帝的光被整个会众排除在外。当百姓意识到黑暗正笼罩着他们，却不知其因时，他们应当在极大的谦卑和自我卑抑中，恳切寻求上帝，直到那些使祂的灵忧伤的过犯被查出并除去。
“The prejudice which has arisen against us because we have reproved the wrongs that God has shown me existed, and the cry that has been raised of harshness and severity, are unjust. God bids us speak, and we will not be silent. If wrongs are apparent among His people, and if the servants of God pass on indifferent to them, they virtually sustain and justify the sinner, and are alike guilty and will just as surely receive the displeasure of God; for they will be made responsible for the sins of the guilty. In vision I have been pointed to many instances where the displeasure of God has been incurred by a neglect on the part of His servants to deal with the wrongs and sins existing among them. Those who have excused these wrongs have been thought by the people to be very amiable and lovely in disposition, simply because they shunned to discharge a plain Scriptural duty. The task was not agreeable to their feelings; therefore they avoided it.” Testimonies, volume 3, 265.
因我们责备了上帝曾指示我存在的那些错误而对我们产生的偏见，以及对我们“苛刻、严厉”的指责，都是不公正的。上帝吩咐我们发声，我们不会沉默。若祂的子民中明显有错，而上帝的仆人对此漠然置之，他们实际上就是在支持并为罪人辩护，与之同罪，并且必定同样会招致上帝的不悦；因为他们将要为有罪之人的罪负责。在异象中，我被指示看到许多例子：正是因为祂的仆人忽略处理他们当中存在的错误与罪恶，而招致了上帝的不悦。那些为这些错误开脱的人，仅仅因为他们回避履行一项明白的圣经职责，就被人们认为性情十分温和可爱。这项职责不合他们的心意，所以他们就回避了。证言，卷三，265页。
The histories of leaders that have rebelled in Adventism testify to the fact that one of the steps that is almost always seen in their rebellion is that at some point in their personal experience they accepted the false view of “the daily.” That being said, the book by Smith, though not inspired and containing some doctrinal problems, still provides an excellent overview of the pioneer understanding of Revelation chapters eight and nine, where we see the prophetic history of the first six trumpets set forth. We will refer to Smith’s commentary from his book, Daniel and Revelation, as we begin to consider the triple application of the three Woes.
复临信仰中叛离的领袖们的历史表明，在他们的叛离过程中几乎总会出现这样一个步骤：在其个人经历的某个阶段，他们接受了关于“常献”的错误观点。尽管如此，史密斯的著作虽非受启示而作，并且包含一些教义上的问题，仍然为早期先驱对《启示录》第八章和第九章的理解提供了出色的概述；在这两章中，我们看到前六号的预言历史被阐明出来。我们在开始考虑三祸的三重应用时，将参考史密斯在其《但以理书与启示录》一书中的评注。
Sister White informs us that William Miller was given great light upon the book of Revelation, but his understanding of chapters thirteen, and sixteen through eighteen was incorrect, for he was at the wrong vantage point in history to see that there are three, and not two desolating powers. His great light was upon chapters two through nine of Revelation.
怀爱伦姊妹告诉我们，威廉·米勒在《启示录》方面蒙受了大的光照，但他对第十三章以及第十六至第十八章的理解并不正确，因为他所处的历史视角不对，无法看出有三个而不是两个荒凉的势力。他的大光是在《启示录》第二章至第九章。
“Preachers and people have looked upon the book of Revelation as mysterious and of less importance than other portions of the Sacred Scriptures. But I saw that this book is indeed a revelation given for the especial benefit of those who should live in the last days, to guide them in ascertaining their true position and their duty. God directed the mind of William Miller to the prophecies and gave him great light upon the book of Revelation.” Early Writings, 231.
“传道人和众人把《启示录》视为神秘莫测，认为它不如圣经其他部分重要。但我看到，这卷书确实是为末世将要生活之人的特殊益处而赐下的启示，用以引导他们确知自己真实的处境和应尽的责任。上帝使威廉·米勒的心思转向诸预言，并赐给他关于《启示录》的极大亮光。”《早期著作》，231。
Miller set forth his understanding of the churches, seals, trumpets and vials as follows.
米勒对教会、印、号筒和碗的理解如下。
“The seven churches of Asia is a history of the church of Christ in her seven forms, in all her windings and turnings, in all her prosperity and adversity, from the days of the apostles down to the end of the world. The seven seals are a history of the transactions of the powers and kings of the earth over the church, and God’s protection of his people during the same time. The seven trumpets are a history of seven peculiar and heavy judgments sent upon the earth, or Roman kingdom. And the seven vials are the seven last plagues sent upon Papal Rome. Mixed with these are many other events, woven in like tributary streams, and filling up the grand river of prophecy, until the whole ends us in the ocean of eternity.
亚西亚的七个教会，是基督教会在其七种形态中的历史，展现她一切的曲折与转变、所有的兴衰与患难，从使徒的日子直到世界的末了。七印是地上权势与君王针对教会所行之事的历史，以及神在同一时期对他子民的保守。七号是降临在地上，或罗马王国的七个特殊而沉重的审判的历史。七碗则是降在教皇罗马的末后的七个灾殃。与这些交织在一起的还有许多其他事件，如同支流般被编织其间，充盈了这条宏大的预言之河，直到这一切最终使我们归入永恒的海洋。
“This, to me, is the plan of John’s prophecy in the book of Revelation. And the man who wishes to understand this book, must have a thorough knowledge of other parts of the word of God. The figures and metaphors used in this prophecy, are not all explained in the same, but must be found in other prophets, and explained in other passages of Scripture. Therefore it is evident that God has designed the study of the whole, even to obtain a clear knowledge of any part.” William Miller, Miller’s Lectures, volume 2, lecture 12, 178.
“在我看来，这就是约翰在《启示录》中的预言纲要。凡想要明白这本书的人，必须对上帝话语中其他部分有透彻的认识。这一预言中所用的象征和比喻，并非都在本书中得到解释，而必须在其他先知的书卷中寻得，并在圣经的其他经文中予以阐明。因此，很明显，上帝的安排是要人研究整体，方能对任何部分有清楚的认识。” 威廉·米勒，《米勒讲演集》，第2卷，第12讲，第178页。
Just as the third messenger, who prepares the way for the Messenger of the Covenant, represents the internal history of the judgment of the church, in contrast with the third Elijah, who represents an external history in the judgment of modern Babylon, the pioneer understanding of the churches and seals identified the same internal-external testimony.
正如那位为约的使者预备道路的第三位使者代表教会审判的内部历史，而第三位以利亚则在对现代巴比伦的审判中代表外部历史，先驱者对诸教会与诸印的理解也辨认出同样的内外见证。
“The seals are introduced to our notice in the 4th, 5th, and 6th chapters of Revelation. The scenes presented under these seals are brought to view in Revelation 6, and the first verse of Revelation 8. They evidently cover events with which the church is connected from the opening of this dispensation to the coming of Christ.
启示录第4、5、6章向我们介绍了这些印。在这些印之下所呈现的景象，见于启示录第六章以及第八章第一节。它们显然涵盖了自这一时代开启之初直到基督再来、与教会相关的事件。
“While the seven churches present the internal history of the church, the seven seals bring to view the great events of its external history.” Uriah Smith, The Biblical Institute, 253.
“七个教会呈现了教会的内部历史，而七印则展现了其外部历史中的重大事件。” 尤赖亚·史密斯，《The Biblical Institute》，253。
Uriah Smith was identifying the Millerite understanding of the internal and external relationship of the churches, and James White presents a similar overview in terms of parallel histories.
尤赖亚·史密斯在界定米勒派对各教会内外关系的理解，而詹姆斯·怀特则从平行历史的角度呈现了类似的概述。
“We have now traced the churches, the seals, and the beasts, or living beings, as far as they will compare as covering the same periods of time. The seals are seven in number, the beasts but four. And it may be well here to notice, that at the opening of the first, second, third and fourth seals the first, second, third and fourth beasts are heard to say ‘Come and see;’ but when the fifth, sixth and seventh seals are opened, there is no such voice heard. Neither do the last three churches, and the last three seals, compare, as covering the same periods of time, as the first four churches, and the first four seals do. But, as we have shown, the churches, seals and beasts do agree, as covering the same periods of time for the space of nearly 1800 years, till we come down to a little more than half a century of the present time.” James White, Review and Herald, February 12, 1857.
我们现在已经把教会、印和兽（或活物）的脉络追溯到它们可以彼此对照、涵盖同一时期的范围。印共有七个，兽却只有四个。在此不妨注意：当第一、第二、第三和第四印被揭开时，第一、第二、第三和第四个活物都被听见说：“来看看”；但当第五、第六和第七印被揭开时，却听不见这样的声音。后三个教会与后三个印，也不像前四个教会与前四个印那样，可彼此对照为涵盖同一时期。然而，正如我们所示，在将近一千八百年的期间内，教会、印与活物确实一致，都是覆盖同样的时期，直到逼近现今，仅相隔半个多世纪。 James White, Review and Herald, 1857年2月12日。
We just cited three of the primary pioneers of Millerite history. All three held to the correct view of “the daily,” and they all held to the overview of the churches, seals, and trumpets in the framework of truth which Miller was led to understand and present.
我们刚刚引用了米勒派历史上的三位主要先驱。三人都持守对“常献”的正确理解，并且都坚持那套关于教会、印与号筒的总览，这套总览是在米勒被引导去明白并提出的真理框架之内。
“When men come in who would move one pin or pillar from the foundation which God has established by His Holy Spirit, let the aged men who were pioneers in our work speak plainly, and let those who are dead speak also by the reprinting of their articles in our periodicals. Gather up the rays of divine light that God has given as He has led His people on step by step in the way of truth. This truth will stand the test of time and trial.” Manuscript Release, 760, 10.
“当有人起来，想要从神藉着祂的圣灵所立的根基上挪动一枚钉子或一根柱子时，就让那些曾在我们事工中作先驱的年长之人直言发声，也让那些已经去世的人，借着在我们期刊上重印他们的文章而发声。把神在一步一步引导祂的子民走在真理之道上时所赐的神圣光芒都汇集起来。这真理必能经得起时间和试炼的考验。” 《手稿发布》760，10。
On September 11, 2001, the mighty angel of Revelation chapter eighteen descended and began the work of leading those who would accept and eat the Bread that had just come down from heaven back to the “old paths,” of Jeremiah chapter six. The Alpha and Omega needed those who were willing to strive to be among the one hundred and forty-four thousand to see that what brought Him down out of heaven on August 11, 1840, was not simply a fulfillment of a time prophecy, but a fulfillment of the time prophecy of the second Woe. He needed His people to rediscover the old paths of the history where He had erected the temple of the Millerites in the forty-six years from 1798 to 1844.
2001年9月11日，启示录第十八章的那位大力天使降下，开始引导那些愿意接受并吃从天上刚降下来的饼的人，回到耶利米书第六章所说的“古道”。阿尔法与俄梅伽需要那些愿意竭力在十四万四千人之列的人，看明白：使祂在1840年8月11日从天降下的那件事，并不只是一个时间预言的应验，而是关于第二样灾祸的时间预言的应验。祂需要祂的子民重新发现那段历史中的古道，那就是祂在1798年至1844年这四十六年间建立米勒派圣殿的那段历史。
That history had been covered with rubbish and counterfeit coins and jewels. That history was obscured by a false foundational message that was built upon sand, and not the Rock of Ages. It was in the history of the Millerites, the history where, as Peter describes it, the Millerites, “which in time past were not a people, but” then became “the people of God,” who had been raised up and built up as “a spiritual house, an holy priesthood.” The Lion of the tribe of Judah descended on September 11, 2001, and led His last-day people into the work of cleaning out the “temple” of the history of the raising up of the Millerite temple. That work had been typified by a prophecy, which predicted that the Lord would raise up a man named Josiah, (which means foundation of God).
那段历史已经被垃圾和伪造的硬币与珠宝覆盖。那段历史被一个建立在沙土之上、而非万古磐石之上的虚假根基性信息所遮蔽。那是在米勒派的历史中；正如彼得所描述的，米勒派“从前不是子民”，却后来成为“神的子民”，并被兴起、被建造成“属灵的殿，圣洁的祭司”。犹大支派的狮子在2001年9月11日降临，带领祂末时的子民投入洁净“殿”的工作，这“殿”指的是米勒派圣殿被兴起的那段历史。那项工作早已由一个预言所预表；该预言预告主将兴起一位名叫约西亚的人（意为“神的根基”）。
When Josiah was raised up in fulfillment of the prophecy of the disobedient prophet, he began the work of repairing the temple which was in disarray. In the work of repairing and cleaning “the curse of Moses” was discovered, and when read before Josiah it brought about the reformation of Josiah. We will address that prophecy, in connection with the rediscovery of the “seven times,” post-September 11, 2001.
当约西亚被兴起，以应验那位不顺服先知的预言时，他开始修缮那已荒废的圣殿。在修复和洁净的工作中，发现了“摩西的咒诅”；当在约西亚面前宣读时，促成了约西亚的改革。我们将讨论那预言，并把它与2001年9月11日之后对“七次”的重新发现联系起来。
We will begin that study in the next article.
我们将在下一篇文章中开始该研究。
“Just as long as those who profess the truth are serving Satan, his hellish shadow will cut off their views of God and heaven. They will be as those who have lost their first love. They cannot view eternal realities. That which God has prepared for us is represented in Zechariah, chapters 3 and 4, and 4:12–14: ‘And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my Lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth.’
只要那些自称持守真理的人仍在事奉撒但，他那地狱般的阴影就会遮断他们对上帝和天国的看见。他们会像那些失去了起初之爱的人一样。他们看不见永恒的实在。上帝为我们所预备的，在《撒迦利亚书》第三章和第四章，以及四章12至14节中有所描绘：“我又回答他说：这两根橄榄枝，借着两根金管从自己流出金油的，是什么呢？”他回答我说：“你不知道这些是什么吗？”我说：“不，主啊。”他说：“这是两位受膏者，站在全地之主旁边的。”
“The Lord is full of resources. He has no lack of facilities. It is because of our lack of faith, our earthliness, our cheap talk, our unbelief, manifested in our conversation, that dark shadows gather about us. Christ is not revealed in word or character as the One altogether lovely, and the chiefest among ten thousand. When the soul is content to lift itself up unto vanity, the Spirit of the Lord can do little for it. Our shortsighted vision beholds the shadow, but cannot see the glory beyond. 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.
主满有一切的供应；他毫无缺乏。正是由于我们缺乏信心、属世、空洞轻浮的言谈和不信——并在我们的言谈中表现出来——黑暗的阴影才聚集在我们周围。基督并未在言语或品格上被显明为那位全然可爱、在万人中为至上的一位。当灵魂甘心自高自大、趋向虚妄时，主的灵对它所能做的就不多了。我们目光短浅，只看见阴影，却看不见那更远处的荣耀。天使正按住四风，那四风被描绘成一匹愤怒的马，正欲挣脱束缚，奔腾掠过全地，所到之处带来毁灭与死亡。
“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. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 216, 217.
“我们难道要就在永恒世界的边缘沉睡吗？我们要变得麻木、冷淡、死气沉沉吗？啊，但愿在我们的教会中，神的灵与气息吹入祂的子民里面，使他们站立起来，活过来。我们需要看见，道路是窄的，门是狭窄的。但当我们经过这狭窄的门时，它的宽广却是没有限量的。” 《手稿发布》，第20卷，第216、217页。