In the previous article we identified Elijah as a symbol. In agreement with William Miller’s rules, “symbols” may have more than one meaning. Therefore, Elijah as a symbol may also represent one part of the two-fold symbol of Elijah and Moses. The two-fold symbol of Elijah and Moses runs through the entire book of Revelation, and to be uncertain about what the two-fold symbol represents is to be uncertain about the message in the book of Revelation that is unsealed just before probation closes. For this reason, we will now specifically address certain prophetic characteristics that are identified with the symbol of Elijah.
在上一篇文章中，我们指出以利亚是一个象征。按照威廉·米勒的规则，“象征”可以有不止一种含义。因此，作为象征的以利亚也可能代表以利亚与摩西这一两重象征中的一部分。以利亚与摩西的两重象征贯穿整卷《启示录》，若对这两重象征所代表的含义拿不准，就会对《启示录》中那在恩典期结束前不久才被解封的信息也拿不准。为此，我们现在将专门讨论与以利亚这一象征相关的某些预言性特征。
We have three primary witnesses to establish those prophetic characteristics. Those witnesses are the prophet Elijah, John the Baptist and William Miller who inspiration identifies as interchangeable symbols.
我们有三位主要见证人来确立那些预言性特征。这些见证人是先知以利亚、施洗约翰和威廉·米勒，启示将他们视为可互换的象征。
“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. Their testimony was calculated to arouse and powerfully affect the churches and manifest their real character. And as the solemn warning to flee from the wrath to come was sounded, many who were united with the churches received the healing message; they saw their backslidings, and with bitter tears of repentance and deep agony of soul, humbled themselves before God. And as the Spirit of God rested upon them, they helped to sound the cry, ‘Fear God, and give glory to Him; for the hour of His judgment is come.’” Early Writings, 233.
成千上万的人被引导接受威廉·米勒所宣讲的真理，神的仆人也被兴起，带着以利亚的灵与能力，去宣扬这信息。像耶稣的先驱约翰一样，那些传讲这庄严信息的人感到必须把斧子放在树根上，呼吁人结出与悔改相称的果子。他们的见证足以唤醒并有力地影响各教会，显明其真实本质。当那要人逃避将来之忿怒的严肃警告发出的时候，许多与各教会联合的人接受了这使人得医治的信息；他们看见自己的背道，怀着痛悔的泪水和灵魂深处的深切痛苦，在神面前谦卑自己。当神的灵临到他们身上时，他们也帮助发出呼声：“应当敬畏神，将荣耀归给他，因为他审判的时候已经到了。” 《早期著作》，233。
Elijah, John the Baptist and Miller were given a specific spirit that guided and defined their work. Their testimony was “calculated to arouse and powerfully affect the churches and manifest” those churches’ “real character.” Whether it was in the time of Ahab, John the Baptist or William Miller the churches they were addressing all possessed a Laodicean blindness that was so deep and dark that the message needed to be as direct as laying an “ax at the root of the tree.” It included the announcement of the close of probation, which with John the Baptist’s was the warning of “the wrath” that was about “to come.” Miller’s message of proclaiming “Fear God and give glory to Him; for the hour of His judgment is come,” was also a warning of the wrath to come.
以利亚、施洗约翰和米勒都蒙赐一种特定的灵，引导并界定了他们的事工。他们的见证旨在唤醒并强有力地影响各教会，显明这些教会的“真实品格”。无论是在亚哈的时代、施洗约翰的时代，还是威廉·米勒的时代，他们所面对的教会都带着老底嘉式的盲目，如此深沉幽暗，以至于信息必须像“斧子已经放在树根上”那样直截了当。其中包括对恩典时期结束的宣告；就施洗约翰而言，这是对“将来的忿怒”的警告。米勒所宣讲的“应当敬畏神，将荣耀归给他；因他施行审判的时候已经到了”的信息，也同样是在警告将来的忿怒。
“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, 148.
约翰的声音被高高扬起，宛如号筒。他所领受的使命是：“向我的百姓指明他们的过犯，向雅各家指出他们的罪。”（以赛亚书58:1）他没有受过人的学术教育；上帝和大自然是他的老师。然而，要在基督之前预备道路，就需要一位有足够勇气的人，使他的声音像古时的先知那样被人听见，召唤这堕落的民族悔改。精选信息，第二册，148页。
Elijah commanded that his generation choose that day whether they would serve God or Baal, and that generation answered not a word, which equates to choosing Baal.
以利亚吩咐他那一代人就在那天选择是事奉上帝还是巴力，而那一代人却一句话也没有回答，这等同于选择了巴力。
“Never was there greater need of faithful warnings and reproofs, and close, straight dealing, than at this very time. Satan has come down with great power, knowing that his time is short. He is flooding the world with pleasing fables, and the people of God love to have smooth things spoken to them. Sin and iniquity are not abhorred. I was shown that God’s people must make more firm, determined efforts to press back the incoming darkness. The close work of the Spirit of God is needed now as never before. Stupidity must be shaken off. We must arouse from the lethargy that will prove our destruction unless we resist it. Satan has a powerful, controlling influence upon minds. Preachers and people are in danger of being found upon the side of the powers of darkness. There is no such thing now as a neutral position. We are all decidedly for the right or decidedly with the wrong. Said Christ: ‘He that is not with Me is against Me; and he that gathereth not with Me scattereth abroad.’” Testimonies, volume 3, 327.
从来没有一个时候比现在更需要忠实的警戒与责备，以及严谨、正直的行事作风。撒但知道自己的时候无多，便大有权势地下来了。他以动听的谎言淹没世界，而上帝的子民却喜爱听顺耳的话。罪与不义并不被憎恶。我蒙指示，上帝的子民必须更坚定、更果断地努力，抵挡逼近的黑暗。我们现在比以往任何时候都更需要上帝圣灵那细致而深入的工作。必须摆脱愚昧。我们必须从那种倦怠中警醒过来；若不抵抗，它终将导致我们的毁灭。撒但对人心具有强大而操控性的影响力。传道人和百姓都有被发现站在黑暗权势一边的危险。如今已不存在所谓中立的立场。我们要么坚决站在正的一边，要么坚决与错的为伍。基督说：“不与我相合的，就是敌我的；不同我收聚的，就是分散的。”——《证言》第三卷，327页。
John called “the degenerate nation” of his history “a generation of vipers.” The Millerites ultimately identified the degenerate nation of their history as the daughters of Babylon. Whether Elijah, John or Miller none of the three were theologians. They were all called from the common walks of life.
约翰把他所处历史中的“堕落的民族”称为“毒蛇的种类”。米勒派最终把他们历史中的那个堕落的民族认定为“巴比伦的众女儿”。无论是以利亚、约翰还是米勒，这三个人都不是神学家。他们都从平凡的生活中被呼召出来。
“The truth as it is in Jesus, as it was proclaimed by Him when He was enshrouded by the pillowy cloud, is verity and truth in this our day, and will just as surely renovate the mind of the receiver as it has renovated minds in the past. Christ has declared, ‘If they hear not Moses and the Prophets, neither will they be persuaded, though one rose from the dead.’ (Luke 16:31).
在耶稣里的真理，正如他被绵软的云彩笼罩时所宣告的，在我们这个时代也同样是真实与真理，并且必像从前那样确实地更新领受者的心思意念。基督曾宣告说：“他们若不听从摩西和先知的话，就是有人从死里复活，他们也不会被说服。”（路加福音16:31）
“As a people, we must prepare the way of the Lord, under the overruling guidance of the Holy Spirit, for the spread of the gospel in its purity. The stream of living water is to deepen and widen in its course. In all fields, nigh and afar off, men will be called from the plow, and from the more common commercial business vocations that largely occupy the mind, and will become educated in connection with men who have had experience—men who understand the truth. Through most wonderful workings of God, mountains of difficulty will be removed and cast into the sea. Let us labor as those who have experienced the virtue of truth as it is in Jesus.
作为一个子民，我们必须在圣灵至高掌管的引导下，为纯正福音的传播预备主的道路。活水的河流要在其所经之处愈加深广。在各地，无论近处还是远方，人将从犁头前被呼召，也将从那些更为常见、往往占据人心思的商业职业中被呼召，并与有经验、明白真理的人一同受教受训。借着神极其奇妙的作为，重重困难如山将被挪开，投在海里。让我们像那些在耶稣里经历过真理之能力的人那样劳作。
“There is to be, at this period, a series of events which will reveal that God is master of the situation. The truth will be proclaimed in clear, unmistakable language. Those who preach the truth will strive to demonstrate the truth by a well-ordered life and godly conversation. And as they do this, they will become powerful in advocating the truth, and in giving it the sure application that God has given it.
在这个时期，将会发生一系列事件，显明上帝是局势的主宰。真理将以清晰、明确无误的语言被宣告。传讲真理的人将努力以井然有序的生活和敬虔的言谈来彰显真理。而当他们这样做时，他们在倡导真理上将变得大有能力，并能按着上帝所赐给真理的确切应用去实践。
“When the men, who have known and taught the truth, turn aside to human understanding, and mete out to deceived minds their own dish of fables, it is high time for those who have once been laborers in evangelistic work, but who have been drawn away into the management of restaurants, food stores, and other commercial lines of work, to come into line, study their Bibles diligently, and with the word of God in hand, dispense the Bible truth, the spiritual food, in cooperation with the heavenly angels. This work now calls loudly for workmen of divine appointment. Omnipotence will then say to the mountains of difficulty, Be thou removed and cast into the sea.” Paulson Collection, 73, 74.
当那些认识并教导真理的人转而依从人的见解，把自己的一套寓言分施给受欺骗的心灵时，那些曾在布道工作上作工，却被吸引去经营餐馆、食品店及其他商业行业的人，就该归队，殷勤研读圣经，并手持上帝的话语，与天上的天使合作，分发圣经的真理，这属灵的食物。此工如今迫切呼召蒙神任命的工人。那时，全能者要对那些困难之山说：挪开，投在海里。保尔森文集，73、74。
Elijah, John and Miller were and thus represent men that are called from the “more common” “vocations,” for “the men” who had formerly taught the truth ultimately “turn aside to human understanding, and mete out to deceived minds their own dish of fables.” The common men that are called will give “the sure application” of biblical prophecy as “God has given it.” Twice, in the passage Sister White identified “mountains” as “mountains of difficulty.” The work of these men included laying low “every mountain.” The work that is accomplished by the common men that were called from the plow of humble circumstances represents the work of identifying the correct biblical methodology in contrast with the dishes of human fables that is handed out by the theologians of the time.
以利亚、约翰和米勒，都是从“更为普通”的“职业”中被呼召出来的人，因此也代表了这样的群体；因为那些先前教导真理的“人”，最终“转向人的理解，把他们自家的寓言之‘菜肴’分给受欺骗的心灵”。被呼召的普通人将会按照“上帝所赐”，给出对圣经预言“确切的应用”。在这段文字中，怀姐妹两次将“山”指为“困难之山”。这些人的工作包括使“—切群山”都降为平地。从卑微处的犁头旁被呼召的普通人所完成的工作，代表着辨认出正确的圣经方法论之工，与当时神学家分发的人间寓言之“菜”形成对比。
“The work of John the Baptist, and the work of those who in the last days go forth in the spirit and power of Elijah to arouse the people from their apathy, are in many respects the same. His work is a type of the work that must be done in this age. Christ is to come the second time to judge the world in righteousness. The messengers of God who bear the last message of warning to be given to the world, are to prepare the way for Christ’s second advent, as John prepared the way for his first advent. In this preparatory work, ‘every valley shall be exalted, and every mountain shall be made low; and the crooked shall be made straight, and the rough places plain’ for history is to be repeated, and once again ‘the glory of the Lord shall be revealed, and all flesh shall see it together; for the mouth of the Lord hath spoken it.’” Southern Watchman, March 21, 1905.
施洗约翰的工作，与那些在末后的日子以以利亚的心志和能力出去唤醒百姓脱离冷漠之人的工作，在许多方面是相同的。他的工作预表了这个时代必须完成的工作。基督将第二次降临，以公义审判世界。奉上帝差遣、把最后的警告信息传给世界的使者，要为基督的第二次降临预备道路，正如施洗约翰为他第一次降临预备道路一样。在这预备的工作中，“一切山洼都要填满，大山小山都要削平；弯弯曲曲的要改为正直，崎崎岖岖的必成为平原”，因为历史将要重演；再一次，“耶和华的荣耀必然显现；凡有血气的必一同看见，因为这是耶和华亲口说的。”《南方守望者》，1905年3月21日。
The characteristics of the three reformers which was identified by Isaiah are that every valley shall be exalted, every mountain made low, the crooked shall be made straight and the rough places made plain. The way of the Lord that is prepared by exalting the valleys, laying low the mountains and making the crooked straight and rough places plain is the old paths.
以赛亚所指出的那三位改革者的特征是：一切山谷都要被填满，一切高山都要削平，弯曲的要变直，崎岖的要变平。借着填满山谷、削平高山、使弯曲变直、使崎岖成平而预备的主的道路，就是古道。
The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a highway for our God. Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain: And the glory of the Lord shall be revealed, and all flesh shall see it together: for the mouth of the Lord hath spoken it. Isaiah 40:3–5.
在旷野有人声呼喊：预备耶和华的道路，在沙漠中为我们的神修直大道。凡山谷都要升高，大小山冈都要降低；弯曲的要改为正直，崎岖的要变为平坦。耶和华的荣耀必然显现，凡有血气的都要一同看见，因为这是耶和华亲口说的。以赛亚书 40:3-5
When the quibbling Jews asked John the Baptist if he was the Elijah to come, he answered that he was not, but he then identified himself with the passage from Isaiah.
当那些好争辩的犹太人问施洗约翰他是不是那位要来的以利亚时，他回答说他不是，但随后又以《以赛亚书》中的那段经文来表明自己的身份。
And this is the record of John, when the Jews sent priests and Levites from Jerusalem to ask him, Who art thou? And he confessed, and denied not; but confessed, I am not the Christ. And they asked him, What then? Art thou Elias? And he saith, I am not. Art thou that prophet? And he answered, No. Then said they unto him, Who art thou? that we may give an answer to them that sent us. What sayest thou of thyself? He said, I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet Esaias. John 1:19–23.
这就是约翰的见证：当犹太人从耶路撒冷差遣祭司和利未人到他那里，问他：“你是谁？”他就明说，并不隐瞒，明说：“我不是基督。”他们又问他：“那么，你是谁呢？你是以利亚吗？”他说：“我不是。”“你是那先知吗？”他回答：“不是。”于是他们对他说：“你到底是谁，好叫我们回复差我们来的人。你自己说你是谁？”他说：“我就是那在旷野呼喊者的声音：‘修直主的道路’，正如先知以赛亚所说的。”约翰福音1:19-23。
The preparation of the “way of the Lord” identifies the methodology that the angels guided Miller to understand and employ in order to prepare the biblical understanding of the “way” that men were to walk in. Every “mountain” was to be made low, for the mountains of biblical prophecy represents truths that at first glance are apparently too difficult to understand. To understand the glorious holy mountain of Daniel chapter eleven verse forty-five that the king of the north is attempting to conquer is understood by first identifying the literal glorious holy mountain in Jerusalem which prophetically defines the spiritual glorious holy mountain. To explain the mountain that is identified as Armageddon, which means mountain of Megiddo, one must go to literal Megiddo. The prophetic difficulties that are represented as difficult are removed when the principle that the beginning of a thing illustrates the end of a thing is employed.
“预备主的道路”揭示了天使曾引导米勒去理解并运用的一种方法，为要预备关于人当行走之“道路”的圣经理解。每一座“山”都要被削平，因为圣经预言中的山代表那些乍看之下似乎过于难以理解的真理。要理解但以理书十一章四十五节中北方王企图征服的“荣美的圣山”，须先辨认耶路撒冷那座字面的“荣美的圣山”，它在预言上界定了属灵的“荣美的圣山”。要解释那被称为“哈米吉多顿”（意思是“米吉多之山”）的那座山，就必须到字面的米吉多去。当采用“起初说明结局”这一原则时，那些被表述为难解的预言难题便得以消解。
The methodology represented by Isaiah and referenced by John and set forth by Miller exalts every valley. Whether it be the “valley of vision” in Isaiah twenty-two, the “valley of dead bones” in Ezekiel or the “valley of Jehoshaphat” in the book of Joel the methodology that is based upon the correct understanding of Christ’s character as represented as Palmoni the Wonderful Numberer in Millerite history, or as Alpha and Omega the wonderful linguist in our history is what exalts the prophetic truths that are represented in the “valleys” of God’s Word.
由以赛亚所代表、为约翰所提及、并由米勒所阐明的方法论，使一切山谷被高举。无论是以赛亚书二十二章中的“异象之谷”、以西结书中的“枯骨之谷”，还是约珥书中的“约沙法谷”，那种基于对基督品格之正确理解的方法论——他在米勒派历史中被称为“奇妙的数算者”帕尔莫尼，在我们历史中被称为“阿尔法和俄梅伽”、奇妙的语言学家——正是高举神话语中这些“山谷”所代表之预言真理的方法。
The crooked things that are to be made straight and the rough places that are made plain represents the work of correcting the customs and traditions that are employed by a Laodicean priesthood to uphold their poisoned dishes of fables. The work of Elijah is specifically identified as representing the correct biblical methodology in opposition to the fables of the theologians and priests. That work is accomplished by “common men,” not by the educated priests and theologians. Within the prophetic characteristics of these three witnesses is also the simple fact that the Elijah to come will be a man.
“弯曲的要修直，崎岖的要修平”象征着纠正那些被老底嘉式的祭司阶层用来维护他们那带毒的寓言“菜肴”的风俗与传统的工作。以利亚的工作被明确界定为代表正确的圣经方法，以反对神学家和祭司的寓言。这项工作是由“普通人”完成的，而不是由受过教育的祭司和神学家完成的。在这三位见证人的先知性特质中，还包含一个简单的事实：那位将要来的以利亚会是一个男人。
That observation might seem unimportant, but as the theologians of Adventism seek to uphold their fables, they have taken a passage from Sister White where she speaks in the future tense about a man that would come in the spirit and power of Elijah and they add their own fable of explanation and insist that Sister White was speaking of herself.
那一点观察或许看似微不足道，但当复临安息日会的神学家试图维护他们的寓言时，他们引用了怀特姐妹的一段话，其中她用将来时谈到一位将要以以利亚的灵与能力而来的人，并附加上他们自己编造的解释，坚持说怀特姐妹是在指她自己。
“Prophecy must be fulfilled. The Lord says: ‘Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord.’ Somebody is to come in the spirit and power of Elijah, [See appendix.] and when he appears, men may say: ‘You are too earnest, you do not interpret the Scriptures in the proper way. Let me tell you how to teach your message.’
“预言必须应验。主说：‘看哪，在主那大而可畏的日子未到以前，我要差遣先知以利亚到你们那里去。’必有一人要以以利亚的灵和能力来，[见附录。]当他出现时，人也许会说：‘你太过热心了，你并没有以恰当的方式解释圣经。让我来告诉你该怎样传讲你的信息。’”
“There are many who cannot distinguish between the work of God and that of man. I shall tell the truth as God gives it to me, and I say now, If you continue to find fault, to have a spirit of variance, you will never know the truth. Jesus said to His disciples, ‘I have yet many things to say unto you, but ye cannot bear them now.’ They were not in a condition to appreciate sacred and eternal things; but Jesus promised to send the Comforter, who would teach them all things, and bring all things to their remembrance, whatsoever He had said unto them.
有许多人分不清神的作为与人的作为。我必把神赐给我的真理说出来，现在我要说：如果你们继续挑剔，存着纷争的灵，你们就永远不会认识真理。耶稣对祂的门徒说：“我还有好些事要告诉你们，但你们现在担当不了。”他们当时并不具备领会神圣而永恒之事的条件；但耶稣应许要差遣保惠师，祂要将一切事教导他们，并使他们想起凡耶稣曾对他们所说的一切话。
“Brethren, we must not put our dependence in man. ‘Cease ye from man, whose breath is in his nostrils: for wherein is he to be accounted of?’ You must hang your helpless souls upon Jesus. It does not become us to drink from the fountain of the valley when there is a fountain in the mountain. Let us leave the lower streams; let us come to the higher springs. If there is a point of truth that you do not understand, upon which you do not agree, investigate, compare scripture with scripture, sink the shaft of truth down deep into the mine of God’s word. You must lay yourselves and your opinions on the altar of God, put away your preconceived ideas, and let the Spirit of heaven guide into all truth.” Testimonies to Ministers, 475, 476.
弟兄们，我们不可倚靠人。“你们休要倚靠世人；他鼻孔里不过有气；他在一切事上可算得什么呢？”你们必须将你们无助的灵魂交托给耶稣。当山上有泉源的时候，我们却去喝山谷的泉水，这并不合宜。让我们离开低处的溪流，来到高处的泉源。若有哪一点真理你们不明白，或彼此不能相合，就要查考，以经解经，把真理的井筒深深打入神话语的矿藏之中。你们必须把自己和你们的意见放在神的祭坛上，除去先入之见，让天上的圣灵引导你们进入一切真理。”《给传道人的证言》，第475、476页。
“Somebody is to come in the spirit and power of Elijah: These words have been mistakenly applied by some to some individual who it was thought would appear with a prophetic message subsequent to Mrs. White’s life and work. The three paragraphs comprising this article titled ‘Let heaven Guide’ are only a small portion of a talk given by Ellen White in Battle Creek, Michigan, the morning of January 29, 1890. As this was published in the the Review and Herald of February 18, 1890, it carried the title of ‘How to meet a Controverted Point of Doctrine.’ Other excerpts drawn from this article and used largely to fill out certain pages of this volume, may be found on pages 23, 104, 111, 119, 158, 278, and 386. The article has been reproduced in its entirety in Selected Messages 1:406–416, with the portion comprising the excerpt entitled ‘Let Heaven Guide’ appearing on pages 412 and 413. When the article is read in its entirety it becomes apparent that Ellen White, in this statement made just a little more than a year after the Minneapolis Conference to a group in Battle Creek, was speaking of her own ministry. Some had grown critical of her work. Note that in the paragraph preceding that which appears in this volume on page 475, Ellen White states:
“将要有人以以利亚的精神和能力来：”这些话被一些人误解，错误地套用于某个个人，认为此人会在怀爱伦女士的一生与工作之后，带着先知性的信息出现。题为“让天引导”的这篇文章所包含的三个段落，只是怀爱伦于1890年1月29日早晨在密歇根州巴特尔克里克所作一次谈话的一小部分。由于这篇文章发表于1890年2月18日的《Review and Herald》上，标题为“如何对待一处有争议的教义要点”。从这篇文章中摘取的其他引文，主要用于充实本卷的某些页面，可见于第23、104、111、119、158、278和386页。该文全文收入《Selected Messages》第一卷，第406—416页，其中题为“让天引导”的摘录部分见第412与413页。通读全文便可清楚看出，怀爱伦在明尼阿波利斯大会后一年多一点，于巴特尔克里克向一群人所发表的这番话，是在谈论她自己的事工。有些人已开始对她的工作持批评态度。请注意，在本卷第475页所引段落的前一段中，怀爱伦说：
“‘We should come into a position where every difference will be melted away. If I think I have light, I shall do my duty in presenting it. Suppose I consulted others concerning the message the Lord would have me give to the people, the door might be closed so that the light might not reach the ones to whom God had sent it. When Jesus rode into Jerusalem, `the whole multitude of the disciples began to rejoice and praise God with a loud voice for all the mighty works that they had seen; saying, blessed be the King that cometh in the name of the Lord: peace in heaven, and glory in the highest. And some of the Pharisees from among the multitude said unto Him, master, rebuke thy disciples. And He answered and said unto them, I tell you that, if these should hold their peace, the stones would immediately cry out’ (Luke 19:37–40).
“我们应该进入一种境地，使一切分歧都得以消融。若我自以为有光，我就当尽本分把它呈现出来。假如我就主要我传给百姓的信息去征询他人，门就可能被关上，以致这光不能临到神所差遣它要临到的人。当耶稣骑着进入耶路撒冷的时候，‘门徒的全体众人因所看见的一切大能作为，就欢喜起来，用大声赞美神，说：“奉主名来的王是应当称颂的！天上有平安，在至高之处有荣耀。”群众中有几个法利赛人对他说：“夫子，责备你的门徒吧。”他回答说：“我告诉你们，若是这些人闭口不言，石头必要立刻呼叫起来。”’（路加福音19:37-40）”
“‘The Jews tried to stop the proclamation of the message that had been predicted in the word of God.’
'犹太人试图阻止宣讲那在神的话语中已被预言的信息。'
“Then she makes reference again to her own experience:
然后她又提到自己的经历：
“‘Prophecy must be fulfilled. The Lord says, “Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord” (Malachi 4:5). Somebody is to come in the spirit and power of Elijah, and when he appears, men may say, “You are too earnest, you do not interpret the Scriptures in the proper way.”—Selected Messages, volume 1, 412.
“预言必须应验。主说：‘看哪，在耶和华大而可畏的日子未到以前，我必差遣先知以利亚到你们那里去。’（玛拉基书4:5）将有人带着以利亚的灵和能力而来；当他出现时，人们可能会说：‘你太热心了，你并没有以恰当的方式解释圣经。’”——《精选信息》第一卷，第412页。
“That she was referring to her own experience is also made clear from the paragraph which follows, in which she declares:
她指的是自己的亲身经历，这一点也可以从接下来的段落中清楚地看出，其中她宣称：
“‘I shall tell the truth as God gives it to me….’” Appendix to Testimonies to Ministers.
“我要如上帝赐给我的那样说出真理……” 《给传道人的证言》附录。
The fact that Ellen White had to address the fables of the theologians and leaders of her time period provides no evidence that she was identifying herself as the “man” that would come in the future in the spirit and power of Elijah. Where is any evidence of Ellen White’s many opponents within Adventism that attack the method of biblical application she employed? Where was she ever told “you do not interpret the Scriptures the proper way”? She clearly identifies that there would be a movement of people at the end of the world that would be empowered by the spirit and power of Elijah, and there is no legitimate way to suggest that she thought that movement of the loud cry of the third angel was happening at the time she prophesied of the future manifestation of the power of Elijah. The Laodicean Adventist theologians would have their flock believe that Sister White was “making reference” to “her own experience” as a fulfillment of the prophet Elijah that would be sent before the great and dreadful day of the Lord.
怀爱伦不得不去回应其所处时代的神学家和领袖之荒诞之说这一事实，并不能证明她是在把自己认作将来要以以利亚的灵与能力而来的“那人”。有哪一点证据显示，在复临运动内部，怀爱伦的众多反对者曾经攻击她所采用的圣经应用方法？何时有人对她说过“你并没有以正确的方式解经”？她清楚指出，在世界末了会有一个被以利亚的灵与能力所赋能的运动兴起，而当她预言以利亚之能力将来要显现之时，绝无正当理由可声称她认为第三位天使大声呼喊的那场运动已经在发生。那些老底嘉式的复临派神学家却要让他们的群羊相信，怀爱伦姐妹是在“指涉”“她自己的经历”，把她自己当作那项关于在主大而可畏之日前将被差遣的先知以利亚之预言的应验。
Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord. Malachi 4:5.
看哪，在耶和华那大而可畏的日子未到以前，我必差遣先知以利亚到你们那里去。玛拉基书 4:5。
One prophetic characteristic of Elijah as a symbol is that he presents a biblical methodology that opposes the fables of a priesthood that dishes out fables of customs and traditions. His work of preparing the way (this is the way, walk ye in it) is accomplished with the biblical methodology that opposes the teachings of a corrupted priesthood. And according to the three witnesses of Elijah, John the Baptist and Miller; accompanied with Sister White’s testimony of the then future appearing of Elijah, he will be a man, not a woman. When the methodology of Palmoni and Alpha and Omega is correctly understood, it is recognized not simply a set of biblical rules for interpreting the Scriptures, but as a transcript of Christ’s character, which is His glory.
以利亚作为象征的一个先知性特征是：他提出一种圣经的方法论，用以对抗那祭司阶层所炮制并兜售的、出于风俗与传统的荒诞寓言。他预备道路的工作（这是正路，要行在其中），乃是借着那与败坏的祭司制度之教训相对立的圣经方法论而成就的。并且，按照以利亚、施洗约翰和米勒这三位的见证，并辅以怀特姐妹关于当时尚属将来的以利亚将要显现之见证，他将是男性，而不是女性。当帕耳摩尼与阿尔法与欧米伽的方法论被正确理解时，人们便会认识到，它不只是一些解释圣经的圣经规则，而是基督品格的写照，这就是祂的荣耀。
And the glory of the Lord shall be revealed, and all flesh shall see it together: for the mouth of the Lord hath spoken it. Isaiah 40:5.
耶和华的荣耀必然显现，凡有血气的都要一同看见，因为这是耶和华亲口说的。以赛亚书 40:5。
Christ’s very character is represented by the methodology to be employed in understanding His Word, for He is the Word.
理解祂话语所应采用的方法论，正彰显了基督本身的品格，因为祂就是道。
“The law of God in the sanctuary in heaven is the great original, of which the precepts inscribed upon the tables of stone and recorded by Moses in the Pentateuch were an unerring transcript. Those who arrived at an understanding of this important point were thus led to see the sacred, unchanging character of the divine law. They saw, as never before, the force of the Saviour’s words: ‘Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law.’ Matthew 5:18. The law of God, being a revelation of His will, a transcript of His character, must forever endure, ‘as a faithful witness in heaven.’ Not one command has been annulled; not a jot or tittle has been changed. Says the psalmist: ‘Forever, O Lord, Thy word is settled in heaven.’ ‘All His commandments are sure. They stand fast for ever and ever.’ Psalm 119:89; 111:7, 8.” The Great Controversy, 434.
天上圣所中的上帝律法是那伟大的原本；刻在石版上、并由摩西记录于《五经》中的各条诫命，都是它准确无误的抄本。凡领悟这一重要要点的人，因而被引导看见上帝的律法那神圣、不变的品格。他们前所未有地看出了救主这话的分量：“天地都要废去，但律法的一点一画也绝不能废去。”（马太福音5:18）上帝的律法既是他旨意的启示、他品格的抄本，就必永远长存，“在天上作忠实的见证”。没有一条诫命被废除；连一点一画都未曾更改。诗人说：“耶和华啊，你的话安定在天，直到永远。”“他的一切训词都是确实的；直到永永远远都是坚定的。”（诗篇119:89；111:7、8）《大争战》，第434页。
Just as the ten commandments are an unchangeable transcript of Christ’s character, so too are the rules of prophetic interpretation a transcript of His character.
正如十诫是基督品格不可改变的写照，预言解释的规则也同样是祂品格的写照。
“We should know for ourselves what constitutes Christianity, what is truth, what is the faith that we have received, what are the Bible rules—the rules given us from the highest authority. There are many who believe without a reason on which to base their faith, without sufficient evidence as to the truth of the matter. If an idea is presented that harmonizes with their own preconceived opinions, they are all ready to accept it. They do not reason from cause to effect, their faith has no genuine foundation, and in the time of trial they will find that they have built upon the sand.
我们应当亲自明白：什么构成基督教，什么是真理，我们所领受的信仰是什么，圣经的准则是什么——那是从至高权威赐给我们的准则。许多人相信，却没有足以支撑其信仰的理由，对事情真相也缺乏充分的证据。只要有一种与他们先入为主的看法相契合的观点被提出，他们就立刻接受。他们不由因及果地推理，他们的信仰没有真正的根基，到了试炼的时候，他们会发现自己是建造在沙土上。
“He who rests satisfied with his own present imperfect knowledge of the Scriptures, thinking this sufficient for his salvation, is resting in a fatal deception. There are many who are not thoroughly furnished with Scriptural arguments, that they may be able to discern error, and condemn all the tradition and superstition that has been palmed off as truth. Satan has introduced his own ideas into the worship of God, that he might corrupt the simplicity of the gospel of Christ. A large number who claim to believe the present truth, know not what constitutes the faith that was once delivered to the saints—Christ in you the hope of glory. They think they are defending the old landmarks, but they are lukewarm and indifferent. They know not what it is to weave into their experience and to possess the real virtue of love and faith. They are not close Bible students, but are lazy and inattentive. When differences of opinion arise upon the passages of Scripture, these who have not studied to a purpose and are not decided as to what they believe, fall away from the truth. We ought to impress upon all the necessity of inquiring diligently into divine truth, that they may know that they do know what is truth. Some claim much knowledge, and feel satisfied with their condition, when they have no more zeal for the work, no more ardent love for God, and for souls for whom Christ died, than if they had never known God. They do not read the Bible [in order] to appropriate the marrow and fatness to their own souls. They do not feel that it is the voice of God speaking to them. But, if we would understand the way of salvation, if we would see the beams of the Sun of righteousness, we must study the Scriptures for a purpose, for the promises and prophecies of the Bible shed clear beams of glory upon the divine plan of redemption, which grand truths are not clearly comprehended.” The 1888 Materials, 403.
凡是满足于自己目前对圣经不完全的认识，认为这就足以使他得救的人，都是陷在致命的迷惑之中。许多人在圣经根据上并未装备齐全，以致不能辨别错误，也不能驳斥一切被冒充为真理的传统与迷信。撒但已将他自己的思想引入对上帝的敬拜，为要败坏基督福音的单纯。许多自称相信现今真理的人，却不知道那曾一次交付给圣徒的信仰究竟是什么——“基督在你们里面，荣耀的盼望”。他们以为自己在捍卫古旧地标，然而却是不冷不热、漠不关心。他们不知道什么叫把爱与信心的真实德行织入自己的经历，并实际拥有它。他们并非认真研经之人，反而懒惰而漫不经心。一旦在经文上出现分歧，那些没有带着明确目的去研究、对自己所信也未有定见的人，就会离弃真理。我们应当向众人强调殷勤探求神圣真理的必要，使他们知道自己确已知道什么是真理。有些人自称学识渊博，并对自己的光景感到满足，然而他们对圣工并无更多的热忱，对上帝以及那些为之基督曾经舍命的灵魂也没有更炽热的爱心，简直就像从未认识过上帝一样。他们不读圣经来把其中的精髓与丰美据为己用，滋养自己的心灵；他们并不觉得那是上帝对他们说话的声音。然而，若要明白救恩之路，若要看见公义日头的光芒，我们就必须带着目的研读圣经，因为圣经中的应许与预言把明亮的荣耀光束照耀在神圣的救赎计划上，而这些宏伟的真理并未被清楚领会。
To genuinely be a Christian means to be like Christ. The passage identifies that we “should know for ourselves what constitutes Christianity.” It says we “should know” “what is truth.” We “should know” “what is the faith that we have received.” We should know “what are the Bible rules—the rules given us from the highest authority.” To be Christlike requires knowing what the Bible rules are that were given us from the highest authority. Without those rules we cannot be Christlike, for the rules given by the highest authority are a transcript of His character.
真正作一名基督徒，就是要像基督。这段文字指出，我们“应当亲自知道什么构成了基督教”。它说我们“应当知道”“什么是真理”。我们“应当知道”“我们所领受的是怎样的信仰”。我们应当知道“圣经的规条是什么——那些从至高权威赐给我们的规条”。要有基督的样式，就必须知道那些由至高权威赐给我们的圣经规条是什么。若没有这些规条，我们就不可能有基督的样式，因为从至高权威所赐的规条，乃是祂品格的写照。
Another characteristic of Elijah is the work of preparing the way for the messenger of the covenant. Elijah represents the work that is accomplished during a history when a former chosen people are being passed by and a new chosen people are simultaneously being chosen. The history represents a purification process that produces a people who are represented as a pure offering, in contrast with the former impure chosen people.
以利亚的另一个特征，是为立约的使者预备道路的工作。以利亚所代表的，是在这样一个历史时期中所成就的工作：旧的选民正被越过，同时新的选民正在被拣选出来。这段历史呈现出一个洁净的过程，使一群子民被视为清洁的供物，与先前不洁的选民形成对比。
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，他要在我前面预备道路；你们所寻求的主必忽然进入他的殿，就是你们所喜悦的立约的使者。看哪，他要来，这是万军之耶和华说的。 但谁能当得住他来的日子呢？他显现的时候，谁能站立得住呢？因为他如炼金之人的火，又如漂布之人的碱。 他必坐下如炼净银子的，必洁净利未的子孙，炼净他们像金银一样，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，像古时的日子、往年的年岁一样。 玛拉基书3:1-4。
John the Baptist prepared the way for Christ to suddenly come and cleanse His temple. The cleansing of the temple at the beginning and ending of Christ’s ministry was a fulfillment of Malachi chapter three. John was the messenger that prepared the way for the messenger of the covenant to purify the sons of Levi.
施洗约翰为基督预备道路，使他忽然来到并洁净他的殿。基督在其事工之始与末洁净圣殿，是对玛拉基书第三章的应验。约翰就是那位预备道路的使者，他为立约的使者预备道路，使他来洁净利未的子孙。
“In the cleansing of the temple, Jesus was announcing His mission as the Messiah, and entering upon His work. That temple, erected for the abode of the divine Presence, was designed to be an object lesson for Israel and for the world. From eternal ages it was God’s purpose that every created being, from the bright and holy seraph to man, should be a temple for the indwelling of the Creator. Because of sin, humanity ceased to be a temple for God. Darkened and defiled by evil, the heart of man no longer revealed the glory of the Divine One. But by the incarnation of the Son of God, the purpose of Heaven is fulfilled. God dwells in humanity, and through saving grace the heart of man becomes again His temple. God designed that the temple at Jerusalem should be a continual witness to the high destiny open to every soul. But the Jews had not understood the significance of the building they regarded with so much pride. They did not yield themselves as holy temples for the Divine Spirit. The courts of the temple at Jerusalem, filled with the tumult of unholy traffic, represented all too truly the temple of the heart, defiled by the presence of sensual passion and unholy thoughts. In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. ‘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.’ Malachi 3:1–3.” The Desire of Ages, 161.
在洁净圣殿时，耶稣宣告了祂作为弥赛亚的使命，并开始了祂的工作。那座为神圣同在的居所而建的殿，原本就是为以色列与全世界而设的一个生动的教训。自亘古以来，神的旨意就是：每一个受造之物，从光明圣洁的撒拉弗直到人类，都应成为造物主居住的殿。因着罪，人类不再是神的殿。人的心被邪恶弄得昏暗污秽，不再显出那位神圣者的荣耀。但借着神的儿子道成肉身，天上的旨意得以成全。神住在人类之中，并借着拯救的恩典，使人的心再次成为祂的殿。神旨在使耶路撒冷的圣殿持续见证那向每一个灵魂所敞开的崇高命分。然而，犹太人并不明白他们所引以为豪的那座建筑的意义。他们并没有把自己献上，成为神的灵的圣殿。耶路撒冷圣殿的院子里充斥着不圣洁交易的喧嚣，这过于真实地呈现了人心的殿——被感官的情欲与不圣洁的意念所玷污。在洁净圣殿、将世上的买卖人赶出之时，耶稣宣告了祂的使命：要洁净人心，使之脱离罪的污秽——脱离败坏灵魂的属世欲望、自私的情欲和恶习。“你们所寻求的主，必忽然进入祂的殿；立约的使者，就是你们所喜悦的，快要来到：看哪，祂要来，这是万军之耶和华说的。只是祂来的日子，谁能当得起呢？祂显现的时候，谁能站立得住呢？因为祂如炼金之人的火，又如漂布之人的碱；祂必坐下，如炼净银子的；祂必洁净利未的子孙，炼净他们像金银一样。”玛拉基书3:1-3。历代愿望, 161。
John the Baptist was the messenger that prepared the way for Christ to suddenly come and cleanse His temple, and William Miller accomplished the same work of preparation for Christ to suddenly come to the Most Holy Place on October 22, 1844.
施洗约翰是那位为基督预备道路的使者，使祂得以忽然来到并洁净祂的圣殿；而威廉·米勒也完成了同样的预备工作，使基督在1844年10月22日忽然进入至圣所。
“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，为洁净圣所（如但以理书8:14所显明）；人子来到亘古常在者那里（如但以理书7:13所述）；以及主进入他的殿（玛拉基所预言），这些都是对同一事件的描述；而这也借着新郎来娶亲而得以表明，这是基督在马太福音第25章十童女的比喻中所描述的。《大争战》，第426页。
John and Miller typified the cleansing represented by Malachi that is now being accomplished in our current history.
约翰和米勒预表了玛拉基所代表、如今正在我们当代历史中得以成就的洁净。
“The prophet says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils’ (Revelation 18:1, 2). This is the same message that was given by the second angel. Babylon is fallen, ‘because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). What is that wine?—Her false doctrines. She has given to the world a false sabbath instead of the Sabbath of the fourth commandment, and has repeated the falsehood that Satan first told Eve in Eden—the natural immortality of the soul. Many kindred errors she has spread far and wide, ‘teaching for doctrines the commandments of men’ (Matthew 15:9).
先知说：“我看见另一位天使从天而降，带着大权柄；地就因他的荣耀发光。他大声喊着说：‘巴比伦大城倾倒了！倾倒了！成了鬼魔的住处。’”（启示录18:1-2）这与第二位天使所传的信息相同。巴比伦倾倒了，“因为她使万民都喝了她邪淫烈怒之酒”（启示录14:8）。这酒是什么呢？——她那些虚假的教义。她向全世界推行了一个假的安息日，取代第四条诫命的安息日，并且重复了撒但在伊甸园里首先对夏娃所说的谎言——灵魂天生不死。她还把许多同类的谬误广为传播，“将人的吩咐当作道理教导人”（马太福音15:9）。
“When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.
当耶稣开始祂的公开事工时，祂洁净了圣殿，除去其中亵渎神圣的玷污。祂事工最后的举动之一，是第二次洁净圣殿。同样，在为世人发出最后警告的工作中，向各教会发出了两个截然不同的呼召。第二位天使的信息是：“巴比伦大城倾倒了！倾倒了！因为她使万国都喝了她淫乱烈怒的酒”（启示录14:8）。而在第三位天使信息的大声呼喊中，有声音从天上传来，说：“我的民哪，你们要从她里面出来，免得与她一同有罪，受她所受的灾殃。因为她的罪恶已经达到天上，上帝已经记念她的不义”（启示录18:4, 5）。精选信息，第二册，第118页。
The two temple cleansings of Christ’s ministry, and the two temple cleansings of the Millerite history, were fulfillments of Malachi chapter three and point forward to the two temple cleansings that began on September 11, 2001 when the great buildings of New York City were thrown down by a touch of God, and the mighty angel of Revelation eighteen descended to lighten the earth with his glory. Among other things this disproves the dish of fables offered by Adventism’s Laodicean theologians who claim Ellen White was the Elijah prophet that would come before the great and dreadful day of the Lord. The temple cleansing that takes place when the angel of Revelation eighteen descends began eighty-six years after Ellen White was laid to rest.
基督在世传道期间的两次洁净圣殿，以及米勒派历史中的两次洁净圣殿，都是对《玛拉基书》第三章的应验，并指向在2001年9月11日开始的两次洁净圣殿——那时，纽约市的高大建筑被上帝一触而倒，《启示录》十八章那位有大权柄的天使降临，使全地因他的荣耀发光。除此之外，这也驳倒了复临派那些老底嘉式的神学家所兜售的一套寓言般的谬论，他们声称怀爱伦就是在耶和华大而可畏之日前要来的以利亚先知。当《启示录》十八章的天使降临时所进行的那场洁净圣殿，开始于怀爱伦安息之后八十六年。
John the Baptist and his disciples, Miller and the Millerites and Future for America represent the messengers that prepare the way for the messenger of the covenant to suddenly come to His temple and cleanse it from its sacrilegious profanation.
施洗约翰和他的门徒、米勒与米勒派，以及美国的未来，代表那些为立约的使者预备道路的使者，好使祂忽然来到祂的殿，并洁净这殿，除去其中亵渎的玷污。
Elijah as a symbol represents a man. He represents a man called from the common walk of life and not a priestly theologian. His ministry presents the correct biblical methodology, which are the rules given by the highest authority. His ministry is in confrontation with the current Laodicean priesthood’s methodology of fables, customs and traditions. He prepares the way for a cleansing process that raises up a new chosen people from the remains of a chosen people that are passed by. The cleansing process is set within the context of happening suddenly.
以利亚作为一个象征，代表一个人。他代表一位从平凡的日常生活中被呼召出来的人，而不是一位祭司神学家。他的事工呈现了正确的圣经方法论，也就是由至高权威所颁布的规则。他的事工与当下老底嘉的祭司体系所奉行的寓言、习俗与传统的方法论相对抗。他为一个洁净的过程预备道路，这个过程要从被越过的选民的遗余中兴起一个新的选民。这个洁净的过程被置于突然发生的背景之中。
Elijah also represents a ministry and a work that God specifically establishes and identifies as the exclusive ministry of God.
以利亚也代表一种事工和工作，这事工和工作是神特别设立并认定为唯独属于神的事工。
We will demonstrate this in the history of the Millerites in the next article.
我们将在下一篇文章中通过米勒派的历史来证明这一点。
And it came to pass at the time of the offering of the evening sacrifice, that Elijah the prophet came near, and said, Lord God of Abraham, Isaac, and of Israel, let it be known this day that thou art God in Israel, and that I am thy servant, and that I have done all these things at thy word. 1 Kings 18:36.
到了献晚祭的时候，先知以利亚近前来，说：亚伯拉罕、以撒、以色列的耶和华神啊，求你今日使人知道你是以色列中的神，也知道我是你的仆人，并且我所行这一切事都是照你的话。列王纪上18:36。