The test of the Bread of Heaven was the omega test of discipleship in the days of Jesus, and it was also the omega in relation to the manna test that is represented in the alpha of ancient Israel’s covenant history. The beginning was manna; the end was the Bread of Heaven. The omega is always the largest, so the largest desertion of disciples’ marks Capernaum as the omega in the history of Christ and the test of discipleship.
天上之粮的试验，乃是耶稣在世之时门徒之道的欧米伽试验；并且，就其与那在古代以色列盟约历史之阿尔法中所表征的吗哪试验之关系而言，它亦为欧米伽。起初是吗哪；终局则是天上之粮。欧米伽恒为最大，故门徒最大规模的离弃标志着迦百农成为基督之历史与门徒之道之试验中的欧米伽。
Then said Jesus unto his disciples, If any man will come after me, let him deny himself, and take up his cross, and follow me. For whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it. For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul? For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works. Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom. Matthew 16:24–28.
于是耶稣对门徒说：“若有人要跟从我，就当舍己，背起他的十字架，来跟从我。因为凡要救自己性命的，必丧掉它；凡为我的缘故丧掉性命的，必得着它。人若赚得全世界，却赔上自己的灵魂，有什么益处呢？人还能拿什么来换他的灵魂呢？因为人子要在他父的荣耀里同着众天使降临，那时他要照各人的行为报应各人。我实在告诉你们：站在这里的，有人在未尝死味以前，必看见人子在他的国中降临。”马太福音 16:24-28。
Capernaum is an omega test. The test at Capernaum is the test of oil in the parable of the ten virgins; that begins at the cry at midnight, and initiates a period that includes the foolish virgins recognizing they have no oil. They then begin to panic as they approach the closing door of the Sunday law, as represented in the crisis at Capernaum in John 6:66. Prophetically they are “ashamed.”
迦百农乃是欧米伽的考验。迦百农的考验，就是十童女比喻中油的考验；它始于半夜的呼声，并开启一个时期，这一时期包括愚拙的童女认识到自己没有油。随后，当他们临近星期日法令那扇将要关闭的门时，便开始惊慌，这在约翰福音6:66所载迦百农的危机中得到表征。按预言，他们是“羞愧”的。
Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord: And they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the Lord, and shall not find it. In that day shall the fair virgins and young men faint for thirst. They that swear by the sin of Samaria, and say, Thy god, O Dan, liveth; and, The manner of Beersheba liveth; even they shall fall, and never rise up again. Amos 8:11–14.
主耶和华说：看哪，日子将到，我必命饥荒降在地上；人饥饿并非因无饼，干渴并非因无水，乃因不听耶和华的话。他们必从这海游荡到那海，从北边直到东方，奔来奔去，寻求耶和华的话，却寻不着。到那日，美貌的处女和少年人必因干渴发昏。那些指着撒玛利亚的罪起誓，说：但哪，你的神永活；又说：别是巴的道永活；这些人都必仆倒，永不再起来。阿摩司书 8:11–14。
The omega test at Capernaum typifies the omega test that follows the foundational test of 2024. The omega test is where the bride is sealed in advance of the Sunday law. It is where the separation is forever finalized, for once she is pure, no more strangers (Gentiles) will walk through Jerusalem anymore forever.
迦百农的欧米伽考验，预表那在2024年根基性考验之后随之而来的欧米伽考验。欧米伽考验，乃是新妇在星期日法令之前受印之时；也是分隔被永远定案之时，因为她一旦成为纯洁，就再没有外人（外邦人）要从耶路撒冷经过，直到永远。
The Lord also shall roar out of Zion, and utter his voice from Jerusalem; and the heavens and the earth shall shake: but the Lord will be the hope of his people, and the strength of the children of Israel. So shall ye know that I am the Lord your God dwelling in Zion, my holy mountain: then shall Jerusalem be holy, and there shall no strangers pass through her any more.
耶和华也必从锡安吼叫，从耶路撒冷发出他的声音；天地都要震动；惟耶和华却要作他子民的盼望，并作以色列人的力量。这样，你们就知道我—耶和华你们的神—住在锡安，我的圣山；那时，耶路撒冷必为圣，不再有外人从其中经过。
And it shall come to pass in that day, that the mountains shall drop down new wine, and the hills shall flow with milk, and all the rivers of Judah shall flow with waters, and a fountain shall come forth of the house of the Lord, and shall water the valley of Shittim.
到那日，群山必滴下新酒，丘陵必流奶，犹大的一切河流必充满水；并且，必有泉源从耶和华的殿中涌出，浇灌什亭谷。
Egypt shall be a desolation, and Edom shall be a desolate wilderness, for the violence against the children of Judah, because they have shed innocent blood in their land. But Judah shall dwell forever, and Jerusalem from generation to generation. For I will cleanse their blood that I have not cleansed: for the Lord dwelleth in Zion. Joel 3:16–21.
埃及必成为荒凉之地，以东必为荒凉的旷野，因他们向犹大子民施行强暴，又在他们的地上流了无辜人的血。惟犹大必永远有人居住，耶路撒冷必存到世世代代。因我必洁净他们的血，就是我未曾洁净的；因为耶和华住在锡安。约珥书3:16-21。
Jerusalem is cleansed of sin in the final movements of the investigative judgment, which in Zechariah chapter three, is where the white linen Philadelphian garment is given to Joshua to replace the dirty Laodicean garment. “Then shall Jerusalem be holy, and there shall no strangers pass through her anymore,” for the wheat has been separated from the tares and gathered as a first fruit offering. This occurs in the omega test, and it occurs when the windows of heaven are opened, and Jesus cast the jewels into the casket and says to the world, “come and see.” “Come and see” the ensign of my kingdom, my bride, my offering of Levites as in days of old. “Come and see” my temple, my casket full of jewels—each prepared as part of the crown of the kingdom of glory.
在查案审判最后的进程中，耶路撒冷被洁净除罪；撒迦利亚书第三章所述的正是把非拉铁非的白细麻衣袍赐给约书亚，以替换老底嘉的污秽衣服。那时，“耶路撒冷必为圣，再也没有外人从她中间经过”，因为麦子已经与稗子分别，并被收聚为初熟之祭。这发生在俄梅伽考验之中，也发生在天上的窗户开启之时；那时，耶稣将宝石投进宝匣，向全世界说：“来且看。” “来且看我国的旌旗、我的新妇、我如同古时一般所献上的利未人之供物。” “来且看我的殿、我那盛满宝石的宝匣——每一颗都被预备，成为荣耀国度冠冕的一部分。”
The foundational alpha test of 2024, leads to the temple omega test. The omega test occurs when the windows of heaven are opened, which is when the bride makes herself ready. The foolish virgins and their false peace and safety latter rain message are blown out through the open windows by the wind, for the message of this history is the message of the east wind. The message is Isaiah’s rough wind that is stayed, in the day of the east wind; it is John’s four winds that are restrained during the sealing time of the one hundred and forty-four thousand.
2024年的奠基性的阿尔法试验，引向圣殿的俄梅伽试验。俄梅伽试验发生在天上的窗户被开启之时，也就是新妇使自己预备妥当之时。愚拙的童女和她们那虚假的“平安稳妥”的“晚雨”信息，被风藉着敞开的天上的窗户吹出去，因为这段历史的信息乃是东风的信息。这信息就是以赛亚所言在东风之日被止住的粗厉之风；也是约翰所述在十四万四千人受印之时被拦住的四风。
“Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.
“天使正执掌四方的风；这风被描绘为一匹狂怒的马，意欲挣脱缰制，奔腾于全地之上，沿途带来毁灭与死亡。 ”
“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.” Manuscript Releases, volume 20, 217.
“我们岂能在永恒世界的门槛上还沉睡？我们岂可迟钝、冷漠、如同死去？噢，愿在我们的教会中有神的灵与气息吹入祂的子民，使他们能站立起来，活过来。” 《文稿发布》，第20卷，第217页。
Those who reject that message of the east wind of Islam, are blown out the window by the wind—the very symbol of their rebellion. The rubbish of error is forever attached to the foolish class who have no oil. Ephraim has again been joined to its idols. They rejected the increase of the knowledge of the sealing time, and its relation to Islam of the third woe. God will turn the glory of their counterfeit latter rain message into “shame.”
那些拒绝伊斯兰之东风的信息的人，必被那风——正是他们悖逆的象征——从窗户吹出窗外。谬误的渣滓永远附着在那无油的愚拙一班人身上。以法莲又与他的偶像相连了。他们拒绝了关于盖印时期所增添的知识，以及该时期与第三祸灾之伊斯兰之间的关系。上帝必使他们那假冒的晚雨信息之荣耀变为“羞耻”。
My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children.
我的民因无知识而灭亡；你既弃绝知识，我也必弃绝你，使你不得为我作祭司；你既忘了你神的律法，我也必忘记你的儿女。
As they were increased, so they sinned against me: therefore will I change their glory into shame. They eat up the sin of my people, and they set their heart on their iniquity. And there shall be, like people, like priest: and I will punish them for their ways, and reward them their doings. For they shall eat, and not have enough: they shall commit whoredom, and shall not increase: because they have left off to take heed to the Lord. Whoredom and wine and new wine take away the heart. My people ask counsel at their stocks, and their staff declareth unto them: for the spirit of whoredoms hath caused them to err, and they have gone a whoring from under their God. They sacrifice upon the tops of the mountains, and burn incense upon the hills, under oaks and poplars and elms, because the shadow thereof is good: therefore your daughters shall commit whoredom, and your spouses shall commit adultery. I will not punish your daughters when they commit whoredom, nor your spouses when they commit adultery: for themselves are separated with whores, and they sacrifice with harlots: therefore the people that doth not understand shall fall.
他们越发增多，就越发得罪我；因此，我要将他们的荣耀变为羞辱。 他们吞吃我民的罪，又将心思放在他们的罪孽上。 民如何，祭司亦如何；我必因他们的道路惩罚他们，按他们的行为报应他们。 他们必吃，却不得饱足；他们必行淫，却不得增多，因为他们离弃了耶和华，不再留心于他。 淫乱、酒和新酒夺去了人的心志。 我的民向他们的木偶求问，他们的杖向他们指示；因为淫乱之灵使他们迷误，他们离开自己的神而行淫。 他们在山顶献祭，在冈陵烧香，在橡树、白杨与榆树之下，因为其荫凉可悦；因此，你们的女儿必行淫，你们的新妇必行奸淫。 我却不因你们的女儿行淫，也不因你们的新妇行奸淫而惩罚她们，因为你们自己与娼妓相交，又与淫女一同献祭；因此，不明白的民必致倾覆。
Though thou, Israel, play the harlot, yet let not Judah offend; and come not ye unto Gilgal, neither go ye up to Bethaven, nor swear, The Lord liveth. For Israel slideth back as a backsliding heifer: now the Lord will feed them as a lamb in a large place.
以色列啊，你虽然行淫，犹大却不可犯罪；你们不可往吉甲，不可上伯亚文，也不可起誓说：“耶和华永活。”因为以色列背道，如同背道的母牛犊；现在耶和华必牧放他们，如同在宽阔之地的羊羔。
Ephraim is joined to idols: let him alone.
以法莲与偶像连结：任凭他吧。
Their drink is sour: they have committed whoredom continually: her rulers with shame do love, Give ye. The wind hath bound her up in her wings, and they shall be ashamed because of their sacrifices. Hosea 4:6–19.
他们的酒已变酸；他们不住地行淫；她的官长喜爱羞耻：“你们给吧。”风已将她缠裹在其翅翼之中；他们必因自己的祭物而蒙羞。何西阿书 4:6-19。
The rubbish that is removed is both the foolish virgins and their erroneous doctrines which they are joined to. We are what we eat, and they rejected the message of the east wind, chose instead the lie which brings strong delusion in its wake, and became joined to their counterfeit peace and safety latter rain message. Joel’s new wine, is cut off from their mouths, right where Jeremiah becomes God’s mouth.
被清除的渣滓，既包括愚拙的童女，也包括她们所连结的谬妄教义。人吃什么，就成为什么；她们弃绝东风的信息，反而选择那带来大迷惑的谎言，并与她们那假冒的“平安稳妥”的晚雨信息连为一体。约珥所言的新酒从她们口中断绝，正是在耶利米成为神之口之处。
“In rejecting the truth, men reject its Author. In trampling upon the law of God, they deny the authority of the Law-giver. It is as easy to make an idol of false doctrines and theories as to fashion an idol of wood or stone. By misrepresenting the attributes of God, Satan leads men to conceive of Him in a false character. With many, a philosophical idol is enthroned in the place of Jehovah; while the living God, as He is revealed in His word, in Christ, and in the works of creation, is worshiped by but few. Thousands deify nature while they deny the God of nature. Though in a different form, idolatry exists in the Christian world today as verily as it existed among ancient Israel in the days of Elijah. The God of many professedly wise men, of philosophers, poets, politicians, journalists—the God of polished fashionable circles, of many colleges and universities, even of some theological institutions—is little better than Baal, the sun-god of Phoenicia.” The Great Controversy, 583.
弃绝真理的人，就是弃绝真理的源头。践踏上帝的律法，就是否认那位立法者的权威。将虚假的教义与理论偶像化，与以木石雕制偶像一样容易。撒但藉着曲解上帝的属性，使人对祂构想出一个错误的形象。在许多人那里，一个哲学的偶像被安立在耶和华的位置上登位称尊；而那位在祂的话语、在基督并在创造之工中所启示的永生上帝，却鲜有人敬拜。成千上万的人把自然神化，却否认自然的上帝。虽然形式不同，但今日的基督教世界中同样真实地存在着偶像崇拜，正如以利亚时代古代以色列中一样。许多自诩为智者的人、哲学家、诗人、政治家、新闻记者，以及雅致的时尚社交圈、许多学院与大学，甚至某些神学机构所奉之“神”，不过比腓尼基的日神巴力好不了多少。《大争战》，第583页。
At the separation of the genuine and false in Miller’s dream the wind carries the false virgins out, while the Lord seals His bride during the omega internal test of the open window.
在米勒之梦中，真伪分离之时，风将假童女吹出；而主则于敞开之窗的欧米伽内部考验期间，为祂的新妇盖印。
Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:1–4.
看哪，我要差遣我的使者，在我前面预备道路；你们所寻求的主，必忽然进入他的殿；立约的使者，就是你们所喜悦的，快要来到。看哪，他必来，这是万军之耶和华说的。只是，他来的日子，谁能当得起呢？他显现的时候，谁能站立得住呢？因为他如炼净之人的火，如漂布之人的碱；他必坐下如炼净银子的，熬炼洁净利未子孙，熬炼他们像金银一样，使他们凭公义献供物给耶和华。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 3:1–4。
The sons of Levi are the sons of those Levites who were faithful at Aaron’s image of the beast test, and then again at Jeroboam’s image of the beast test. They are those who pass the image of the beast test, which is the test by which their eternal destiny is decided, and the test they must pass—before we are sealed.
利未的子孙，乃是那些在亚伦之兽的像考验中忠心，并且又在耶罗波安之兽的像考验中忠心的利未人之子孙。他们就是那些通过兽的像考验的人；此考验用以决定他们的永恒归宿，也是他们必须通过的考验——在我们受印之前。
“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided.
主清楚地向我显明，兽像将在恩典期结束之前形成；因为这将成为上帝子民的大考验，借此他们的永恒命运将被决定。
“This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast” The Seventh-day Adventist Bible Commentary, volume 7, 976.
这就是神的子民在受印之前必须经历的考验。凡借着遵守祂的律法，并拒绝接受伪安息日，以此证明对神忠诚的人，都要列在耶和华上帝的旗帜之下，并要领受永生神的印记。那些放弃出于天上的真理而接受星期日为安息日的人，将要受兽的印记。基督复临安息日会圣经注释，第7卷，第976页。
The image of the beast test is the test before the mark of the beast test at the Sunday law, and it must be passed before the door closes.
兽像的考验乃是在星期日法令时临到的兽的印记考验之前的考验，并且必须在门关闭之前通过。
It is the test that purifies the righteous and also separates the righteous from the unrighteous. It is the test where Daniel, Shadrach, Meshach and Abednego are found to be visually fairer and fatter than those who ate the Babylonian diet. One class had eaten the bread of Heaven and the other the bread of Babylon. It is the test of bread in the synagogue at Capernaum.
这就是那试验，使义人得以炼净，也将义人与不义的人分开。这就是那试验，在其中，人看见但以理、沙得拉、米煞和亚伯尼歌的面貌比那些吃巴比伦饮食的人更为俊美，身体更为丰润。一类人吃了天上的饼，另一类人吃了巴比伦的饼。这就是在迦百农的会堂里关于饼的试验。
Externally the testing time that we are now in is the test of the image of the beast, the combination of church and state within the United States. The parallel internal testing time identifies a class of virgins who manifest the image of humanity and another class of virgins who manifest the image of Divinity combined with humanity. After Malachi identifies the purification and purging of the Levites, God proposes a test.
从外在层面来说，我们现今所处的试验时期，是关于兽像的试验，也就是美国境内教会与国家相结合之事。与之平行的内在试验时期，则辨识出一类彰显人性形像的童女，以及另一类彰显神性与人性相结合之形像的童女。在玛拉基指出对利未人的洁净与炼净之后，神提出一个试验。
And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the Lord of hosts.
我必临近你们施行审判；我必速速作见证，指证行邪术的、犯奸淫的、起假誓的、欺压雇工人之工价的、欺压寡妇和孤儿的、屈枉寄居的，以及不敬畏我的人。这是万军之耶和华说的。
For I am the Lord, I change not; therefore ye sons of Jacob are not consumed. Malachi 3:5, 6.
因我是耶和华，我不改变；因此你们雅各的子孙未被消灭。玛拉基书 3:5, 6。
The first test is to fear God, and the class that failed the testing of the Messenger of the Covenant are then addressed with five condemnations, one for each of the foolish virgins that align with being wretched, miserable, poor, blind, naked; five prophetic attributes for five foolish virgins that summarized under the phrase “and fear not me.” These are those who failed the foundational first alpha test. They failed because they did not understand that God never changes. These are those who failed the foundational external alpha test of 2024.
第一项考验是敬畏上帝。未能通过立约的使者之考验的那一类人，随后被宣告五项定罪，与五个愚拙的童女相对应，分别为：困苦、可怜、贫穷、瞎眼、赤身；这五个对应于五个愚拙童女的先知性属性，总括于“并不敬畏我”一句之下。此等人就是在根基性的第一次阿尔法考验中失败的人。他们失败，是因他们不明白上帝永不改变。此等人就是在2024年之根基性外部阿尔法考验中失败的人。
“There are lessons to be learned from the history of the past; and attention is called to these, that all may understand that God works on the same lines now that He ever has done. His hand is seen in His work and among the nations now, just the same as it has been ever since the gospel was first proclaimed to Adam in Eden.
从过去的历史中有可学习的教训；提醒人们留意这些，为要使众人明白，上帝如今仍按着他一贯的方式作工。如今，在他的作为中并在列国之中，都可以看见他的手；自从福音在伊甸园首次向亚当宣告以来，一直都是如此。
“There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow. The Lord in His word has opened up the aggressive work of the gospel as it has been carried on in the past, and will be in the future, even to the closing conflict, when Satanic agencies will make their last wonderful movement.” Bible Echo, August 26, 1895.
在列国与教会的历史中，有一些时期是转折点。在上帝的护理之下，当这些不同的危机来临时，便会赐下那个时期所需的亮光。若是接受，就有属灵的长进；若是拒绝，随之而来的就是属灵的衰退与覆没。主在祂的话语中，已经揭示了福音那积极推进的工作：它过去是怎样开展的，将来也要怎样开展，直到最后的冲突——那时，撒但的势力将发动他们最后一次惊人的行动。 《圣经回声》，1895年8月26日。
Laodiceans do not see that God’s dealing with men is ever the same. If the light, or the oil is received, there is a blessing, if not, there is a shipwreck.
老底嘉人未能看见，神对待人的方式恒常如一。若领受光或油，便蒙福；否则，便遭遇海难。
“In past ages the Lord God of heaven revealed his secrets to his prophets. The present and the future are equally clear to him. The voice of God echoes down the ages, telling man what is to take place. Kings and princes take their places at their appointed time. They think they are carrying out their own purposes, but in reality they are fulfilling the word that God has spoken.
在古时，天上的主上帝将他的奥秘启示给他的先知。于他而言，现今与未来同样清楚明白。上帝的声音穿越历世历代回响，向人指示将要发生的事。君王与王侯在所定的时候各就其位；他们以为自己在执行自己的计划，然而实际上他们正在应验上帝所说的话。
“Paul declares that the records of God’s dealings with mankind in the past ‘are written for our admonition, upon whom the ends of the world are come.’ Daniel’s history is given us for our admonition. ‘The secret of the Lord is with them that fear him.’ Daniel’s God still lives and reigns. He has not closed heaven against his people. As in the Jewish age, so in this age, God reveals his secrets to his servants the prophets.
保罗宣称，上帝昔日与人类交往的记录，“乃为警戒我们而写；末世已经临到我们这些人。”但以理的历史记载是为警戒我们而赐下的。“耶和华的密旨与敬畏他的人同在。”但以理的上帝至今仍活着并掌权；他并未向他的子民关闭天门。如同在犹太时代一样，如今在这时代，上帝也将他的奥秘启示给他的仆人——众先知。
“The apostle Peter says: ‘We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day-star arise in your hearts: knowing this first, that no prophecy of the Scripture is of any private interpretation. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost.’
使徒彼得说：“我们还有更为确实的预言之道；你们在这预言之道上留意，便是做得好，如同灯在幽暗之处照耀，直到天破晓，晨星在你们心里升起。首先要知道，经上的预言没有可随个人私意解释的，因为预言从来不是出于人的意志，乃是神的圣徒受圣灵感动而说话。”
“The unbelieving and godless do not discern the importance of the signs of the times, foretold in the prophetic word. In ignorance they may refuse to accept the inspired record. But when professed Christians speak sneeringly of the ways and means employed by the great I AM to make his purposes known, they show themselves to be ignorant both of the Scriptures and of the power of God. The Creator knows just what elements he has to deal with in human nature. He knows what means to employ to obtain the desired results.
不信与不敬虔之人，不能辨明先知之言所预告的时代征兆之重要性。他们因无知，或许拒绝接受那神所默示的记载。然而，当自称为基督徒者对于那位自有永有者为彰显其旨意所采用的方法与手段出言讥诮时，便显明他们对于圣经与神的大能皆属无知。创造主深知在人性中他所要处理的因素为何；他也知道当采用何种手段以得着所期望的结果。
“Man’s word fails. He who makes the assertions of men his dependence, may well tremble; for he will someday be as a shipwrecked vessel. God’s word is infallible, and endures forever. Christ declares, ‘Verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.’ God’s word will endure throughout the ceaseless ages of eternity.” Youth Instructor, December 1, 1903.
人言必有失。凡以人的断言为倚靠的，理当战兢；因为他终有一日要像一艘遇难的船只。神的话是无误的，并且永远长存。基督宣告：“我实在告诉你们：直到天地过去，律法的一点一画也绝不能废去，直等到一切都成全。”神的话必在永恒无尽的世代中长存。——《青年导师》，1903年12月1日。
God never changes and He works upon the same lines as He has always done.
上帝永不改变，并且祂始终按着素来所循的同一原则行事。
“The work of God in the earth presents, from age to age, a striking similarity in every great reformation or religious movement. The principles of God’s dealing with men are ever the same. The important movements of the present have their parallel in those of the past, and the experience of the church in former ages has lessons of great value for our own time.” The Great Controversy, 343.
神在地上的作为，历代以来，在每一次重大改革或宗教运动中，都呈现出惊人的相似之处。神对待人的原则始终如一。当今的重要运动在过去都有其对应，而教会在以往时代的经历，对我们这个时代具有极其宝贵的教训。《大争议》，343。
Malachi chapter three’s first four verses identify the messenger that prepares the way for the Messenger of the Covenant, and the purging and purification of the Levites. Then the Lord pronounces judgment upon Laodicea, identifying they fear not God, meaning they failed the foundational alpha test of the third angel. Their lack of fear represents a purposeful rejection of knowledge, and the context of the knowledge they refuse is the acceptance of the history of the messenger who prepares the way and the Divine messenger who follows. All the prophets identify the latter days, and there would be no reason to identify a counterfeit reformatory movement, if there was not a genuine.
玛拉基书第三章一至四节指出了为立约的使者预备道路的那位使者，以及对利未人的熬炼与洁净。随后，主对老底嘉宣告审判，指出他们不敬畏上帝，这意味着他们未能通过第三位天使之根基性阿尔法考验。他们的不敬畏，表明他们有意拒斥知识；而他们所拒绝之知识的内涵，乃是对那位预备道路之使者以及随后而来的神圣使者之历史的承认与接受。众先知皆指明末后的日子；若没有真正的改革运动，便没有理由去辨识伪造的改革运动。
“But Satan was not idle. He now attempted what he has attempted in every other reformatory movement—to deceive and destroy the people by palming off upon them a counterfeit in place of the true work. As there were false Christ’s in the first century of the Christian church, so there arose false prophets in the sixteenth century.” The Great Controversy, 186.
“但撒但并未闲着。他如今试图行他在其他每一次宗教改革运动中所行之事——以伪作冒充真工，借此欺骗并毁灭百姓。正如基督教会在第一世纪有假基督起来，照样在第十六世纪也有假先知兴起。”《善恶之争》，186页。
The context of the first six verses of Malachi three is the purging and purification of the Levites of the reformatory movement of the one hundred and forty-four thousand. Future for America is either that very movement, or one of many counterfeits. Then Malachi states:
玛拉基书第三章前六节的语境，乃十四万四千人之改革运动中利未人的炼净与洁净。Future for America 要么正是那一运动本身，要么只是众多赝品中的一个。随后玛拉基说：
Even from the days of your fathers ye are gone away from mine ordinances, and have not kept them. Return unto me, and I will return unto you, saith the Lord of hosts. Malachi 3:7.
自你们列祖的日子以来，你们就偏离我的律例，并未遵守。你们当归向我，我便归向你们，这是万军之耶和华说的。玛拉基书 3:7
The progressive rebellion over the four generations is the introduction and setting of the book of Joel, and Malachi here identifies the same progressive rebellion when he says, “even from the days of your fathers ye are gone away.” From 1863, the days of the fathers of the first generation of rebellion, they have increasingly went further and further away from God. The pronouncement against their continuous sin is tempered with the Laodicean call that in mournful tones promises that if they would but only return, God would return unto them.
四代之渐进的悖逆，构成《约珥书》的引言与背景；而《玛拉基书》在此亦指认出同样的渐进悖逆，说：“自你们列祖的日子以来，你们就偏离了。”自1863年起——即第一代悖逆之列祖的日子——他们愈加远离上帝，越走越远。针对他们持续犯罪的宣告，又以老底嘉的呼召加以调和；那哀婉的呼声应许：只要他们肯回转，上帝也必归向他们。
But ye said, Wherein shall we return? Will a man rob God? Yet ye have robbed me. But ye say, Wherein have we robbed thee? In tithes and offerings. Ye are cursed with a curse: for ye have robbed me, even this whole nation.
但你们说：我们当如何回转？人岂可夺取神之物？你们竟夺取了我的物。你们却说：我们在何事上夺取了你的物？就是在十分之一与供物上。你们被咒诅所咒诅，因为你们夺取了我的物，连这全国都是如此。
Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it.
萬軍之耶和華說：你們要將十分之一全然送入倉庫，使我家有糧，如今以此試試我，看我是否不為你們敞開天上的窗戶，傾福於你們，甚至無處可容受。
And I will rebuke the devourer for your sakes, and he shall not destroy the fruits of your ground; neither shall your vine cast her fruit before the time in the field, saith the Lord of hosts. And all nations shall call you blessed: for ye shall be a delightsome land, saith the Lord of hosts. Malachi 3:5–12.
我要为你们的缘故斥责那吞噬者，他就不得毁坏你们地的出产；你们田间的葡萄树也不在未到时候落果，万军之耶和华说。万国必称你们为有福，因为你们必成为可喜悦之地，万军之耶和华说。玛拉基书 3:5-12。
The alpha foundational external test of 2024 is followed by the capstone internal test of 2026. That capstone test occurs when the windows of heaven are opened, and three places where those open windows are identified in the context of the church triumphant are Malachi three, Miller’s dream and Revelation nineteen. Malachi is the alpha, Miller’s dream is the middle and Revelation is the omega. The test is illustrated by Christ, as the dirt brush man, casting the jewels into the casket. Those jewels are both truths perfectly arranged in their order, and the remnant. The storehouse is where the meat is gathered and distributed. As with the test of manna, the test of Capernaum and the Bread of Heaven—“meat” is the subject.
2024年的阿尔法之根基性外在考验之后，接着是2026年的顶石之内在考验。当天上之窗开启之时，该顶石考验便发生；而在凯旋之教会的语境中，将那些开启之天上之窗加以指认的三处，乃是《玛拉基书》三章、米勒之梦与《启示录》十九章。玛拉基书为阿尔法，米勒之梦为中间，启示录为俄梅戛。此考验由基督——那执尘刷者——将宝石掷入宝匣而得以表明。那些宝石既是按其次序完美排列的真理，也是余民。仓库乃是聚敛并分配粮之处。如同吗哪的考验、迦百农的考验以及“天上之粮”一样，“粮”乃为主题。
The “meat” is oil in the parable of the virgins, and it represents character, the Holy Spirit and the prophetic message that brings the Holy Spirit into the hearts and minds of those who develop the character of Christ. The “meat” is Joel’s “new wine” that is cut off from the drunkards of Ephraim. To pass the internal capstone temple test of the second angel you must have passed the external first alpha foundational test. If you haven’t accepted the foundation, you cannot be part of the temple which is raised upon the foundation, but if you are not of the number who passed that foundational test, you will build your spiritual counterfeit house upon sand. John calls that counterfeit spiritual house, “the synagogue of Satan” and Jeremiah, “the assembly of mockers.”
“‘肉’就是十童女比喻中的油，所代表的是品格、圣灵，以及那使圣灵进入那些培育基督品格之人心思意念中的预言信息。‘肉’就是约珥所说、从以法莲的醉酒之人那里被割绝的‘新酒’。要通过第二位天使的内在顶石圣殿考验，你必须已通过外在的第一阿尔法根基考验。你若未曾接受那根基，便不能成为建造在该根基之上的圣殿的一部分；而你若不在通过那根基性考验的人数之中，你就会把你属灵的伪造之屋建造在沙土上。约翰称那属灵的伪造之屋为‘撒但一会’，而耶利米称之为‘戏笑人的会众’。”
Bring ye all the tithes and offerings into the storehouse is the internal test where the seal is impressed. The dirt brush man cast the remnant people of God into the enlarged casket, and in so doing He was illustrating the work of bringing all the tithes into the storehouse. The Levites are the offering that is lifted up when He pours out a blessing from the windows of heaven. The dirt brush man’s jewels are His remnant people and in Isaiah chapter six those remnant people are identified as a tithe.
将所有的什一与供物带入仓库，乃是那印记被钤印的内在试验。执尘刷者将上帝的余民置入那扩大的匣子之中，他如此行，正是在表明将一切什一带入仓库之工。当他从天上的窗户倾倒祝福之时，利未人就是那被举起的供物。执尘刷者的宝石乃他的余民，而在以赛亚书第六章，那些余民被称为什一。
Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. But yet in it shall be a tenth, and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof. Isaiah 6:11–13.
我便说：主啊，要到几时呢？他回答说：直到城邑荒废，无人居住，房屋无一人，土地完全荒凉；并且耶和华使人迁到远方，在这地中间大有荒弃。然而，其中仍要留下一成；它必归回，却仍被吞灭。好像槭树与橡树，落叶时其中仍有树干存留；照样，圣洁的种子必成为其中所存留的根株。以赛亚书 6:11-13。
The Lord identifies the question of “how long” on multiple witnesses as pointing to the Sunday law, and in verse three of Isaiah six the angels proclaim “Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory.” Sister White connects this with the mighty angel of Revelation eighteen.
主指明，在多处见证中所提出的“要到几时”的问题，乃是指向星期日法令；并且在以赛亚书六章三节，天使宣告：“圣哉，圣哉，圣哉，万军之耶和华；全地充满他的荣耀。”怀爱伦姐妹将此与启示录第十八章那位大能的天使联系起来。
“As they [the angels] see the future, when the whole earth shall be filled with His glory, the triumphant song of praise is echoed from one to another in melodious chant, ‘Holy, holy, holy, is the Lord of Hosts.’ They are fully satisfied to glorify God; and in His presence, beneath His smile of approbation, they wish for nothing more. In bearing His image, in doing His service and worshiping Him, their highest ambition is fully reached.” Review and Herald, December 22, 1896.
当他们［天使］看见将来全地都要被祂的荣耀充满之时，凯旋的赞美之歌便以悠扬的吟唱在彼此之间回荡：“圣哉！圣哉！圣哉！万军之主！”他们以荣耀神为全然的满足；在祂面前，在祂悦纳的微笑之下，他们别无所求。在彰显祂的形象、事奉祂并敬拜祂之中，他们最高的志向便得以完全实现。——《评论与先驱》，1896年12月22日。
Isaiah six identifies 9/11, when the earth was lightened with the glory of the first voice of Revelation eighteen’s two voices. When Isaiah asked “how long” the history of the chapter is identified as the period from 9/11 unto the Sunday law, where the second voice arrives. Isaiah informs us that at the Sunday law there will be a remnant—who are a tithe. The remnant has substance within them—oil in their vessels.
以赛亚书第六章指明9/11，那时全地因启示录第十八章两道声音中第一道声音的荣耀而被光照。及至以赛亚发问“要到几时呢？”，本章的历史便被界定为自9/11直到星期日法令的时期；在那时，第二道声音临到。以赛亚告诉我们，到了星期日法令，将有一个余民——他们乃为十分之一。这余民里面有实底——他们的器皿里有油。
But yet in it shall be a tenth [tithe], and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof. Isaiah 6:13.
然而，其中必有十分之一[什一]，并且这十分之一必再归回，又要被吞吃：如同栗树与橡树，落叶之时，其本体仍在其中；照样，圣洁的种子必作其中的本体。以赛亚书6:13。
The “tenth” are those who have “returned” in answer to Malachi’s and also Jeremiah’s call to return. They are trees of humanity, combined with Divinity (the holy seed). They will be eaten, for they are not only the messengers, but they are the ensign of the Pentecostal wave loaves; they are the message which the Gentiles shall eat.
“十分之一”就是那些响应玛拉基与耶利米之归回呼召而“归回”的人。他们乃人类之树，与神性（圣种）相结合。他们必为人所食，因为他们不仅是使者，亦是五旬节摇祭之饼的旌旗；他们就是外邦人所要吃的信息。
Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. Jeremiah 15:19.
所以耶和华如此说：你若归回，我就使你再归向我，你必站在我面前；你若将宝贵的和下贱的分别出来，你就可以当作我的口。他们必归向你，你却不可归向他们。耶利米书 15:19
Jeremiah represents those who ate the message in the angel’s hand, which was the alpha and foundational test represented by August 11, 1840, 1888, and 9/11, for he says he found the words and did eat them.
耶利米代表那些吃了天使手中信息的人；这信息既是阿尔法，也是奠基性的试验，二者皆由1840年8月11日、1888年和9/11所表征，因为他说，他找到了这些话语，便吃了它们。
Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. Jeremiah 15:16.
我寻得你的话语，便吞吃了；你的话语成了我心中的喜乐与欢腾，因为我是以你的名被称呼的人，万军之耶和华上帝啊。耶利米书15:16。
Jeremiah is called by God’s name when he ate the little book in the angel’s hand, and that message produced joy and rejoicing, as opposed to shame. When God’s name is given to Jeremiah, he is representing the one hundred and forty-four thousand who are Philadelphians.
当他吃了天使手中的小书卷时，耶利米被神的名所称呼；那信息带来了喜乐与欢欣，而非羞耻。当神的名被赐给耶利米时，他代表那十四万四千名非拉铁非人。
Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. Revelation 3:12.
得胜者，我必使他在我神的殿中作柱子，他必不再出去；我又要将我神的名，并我神之城的名——就是从我神那里从天降下的新耶路撒冷——写在他身上；我还要将我的新名写在他身上。启示录 3:12。
Jeremiah ate the message of 9/11 and suffered the disappointment of July 18, 2020.
耶利米吞吃了9/11的信息，并承受了2020年7月18日的失望。
I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Jeremiah 15:17, 18.
我未曾坐在亵慢者的会中，也未曾欢乐；我因你的手独自而坐，因为你使我满心忿怒。我的疼痛为何长久不止？我的伤为何不可医治，不肯痊愈？你岂全然向我成为虚谎者，像那枯竭的水吗？耶利米书 15:17、18。
Jeremiah’s “assembly of the mockers,” is Philadelphia and Smyrna’s “synagogue of Satan,” who say they are Jews, but they are not. Jeremiah did not rejoice for the message he had proclaimed was a false message, producing only shame, not joy. Jeremiah’s “perpetual wound that refused to be healed,” was the three and a half days that the assembly of mockers rejoiced while Jeremiah, Moses and Elijah were dead in the street that ran through the valley of dead dry bones. In the midst of that period of doubt and uncertainty, the Lord asked Jeremiah to return.
耶利米所说的“亵慢人的会众”，就是非拉铁非与士每拿所称的“撒但一会”，他们自称是犹太人，其实并不是。耶利米并未欢喜，因为他所宣告的信息是虚假的，只生羞辱，不生喜乐。耶利米那“长久不肯痊愈的伤痕”，就是那三天半：在此期间，亵慢人的会众正欢腾，而耶利米、摩西与以利亚则死在那条贯穿枯干骸骨之谷的街道上。正在那段疑惑与不确定之时，主吩咐耶利米回转。
Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brasen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:19–21.
因此，耶和华如此说：你若回转，我就再带你回来，你也必站在我面前；你若把宝贵的从卑贱的分别出来，你就要如同我的口；让他们归向你，你却不可归向他们。我必使你在这百姓面前成为一道坚固的铜墙；他们必攻击你，却不能胜过你，因为我与你同在，要拯救你并搭救你，这是耶和华说的。我必救你脱离恶人的手，救赎你脱离强暴者的手。耶利米书15:19-21。
If Jeremiah would return, God would make him an army, represented as a brazen wall that both the “wicked” and the “terrible” will fight against, but not prevail. This is the army of the white horses with horsemen arrayed in uniforms of white linen. That army, or brazen wall is raised up when Jeremiah returns; if and when, he separates the precious from the vile. In Ezekiel thirty-seven, the army that Sister White says is God’s remnant people stands up when they have returned. The remnant returns, then stands up a mighty army, when they separate the precious and the vile and they then become God’s mouth. They must rightly divide the word of truth, separating the chaff from the wheat for they are using the same rules adopted by their father, who was a miller who specialized in preparing the very best bread. If they separate the precious from the vile; the truth from the error, they will be God’s watchman when God separates the wicked and the wise.
若耶利米肯归回，神必使他有如一支军队，以铜墙为其表征；“恶人”和“可畏者”都要攻打这铜墙，却不能制胜。这就是那白马之军，其上骑士皆身着白色细麻为军装。那军队，或说那铜墙，乃在耶利米归回之时被兴起；也就是在他将宝贵与卑贱分别出来之时。在以西结书三十七章中，怀姐妹所称为神余民的那支军队，是在他们归回之后站立起来的。余民归回，遂站立成为大能的军队；当他们将宝贵与卑贱分别出来时，便成为神的口。他们必须按着正意分解真理的道，将糠秕与麦子分别出来，因为他们所采用的法则与他们的父亲所采用者相同；那父亲是磨坊主，专长于预备最上好的饼。若他们将宝贵与卑贱、真理与谬误分别出来，那么，当神分别恶人与智慧人之时，他们就要作神的守望者。
Jeremiah answered the call to return in 2023, then in 2024 he was disappointed as a large group separated at the foundational test of Rome establishing the vision. Jeremiah rightly separated the precious from the vile, the truth from error, and carried on until the omega internal test at the opening of the windows of heaven. When the heavens are opened, the church triumphant has made herself ready. She passed the foundational external alpha test, then she passed the internal omega test of the windows of heaven. She either passes and becomes part of God’s army, or she is blown out of the windows by the wind. She is cast out into a large field, as was Shebna in Isaiah twenty-two or she is cast into the casket. She is either cast into the casket, or cast out of the temple as Nehemiah cast out Tobiah or Christ cast out the money changers. When the dirt brush man casts the jewels into the casket, the casket is either the Word of God in a new framework of truth or the casket is the temple of God, both of which are symbols of Christ, and Christ is not to be divided.
耶利米在2023年回应了归回的呼召，随后在2024年，当罗马确立那异象的奠基性试验临到时，他因有一大群人分离而感到失望。耶利米恰当地将宝贵的与下贱的、真理与谬误分别出来，并持守不懈，直到天上的窗户开启时的内部俄梅伽试验。诸天开启之时，得胜的教会已经预备好自己。她先通过了外在的阿尔法之奠基性试验，随后又通过了天上的窗户的内部俄梅伽试验。她要么通过而成为上帝军队的一分子，要么被风从那些窗户中吹逐出去。她要么像以赛亚书二十二章中的舍伯那那样被掷在宽阔之地，要么被掷入匣中。她要么被掷入匣中，要么像尼希米将多比雅赶出殿外，或像基督赶出兑换银钱的人那样，被逐出圣殿。当那拿着除尘刷的人将宝石掷入匣中时，这匣子要么是置于真理新框架中的上帝话语，要么是上帝的殿；二者皆是基督的象征，而基督不可分割。
Is Christ divided? was Paul crucified for you? or were ye baptized in the name of Paul? 1 Corinthians 1:13.
基督是分开的吗？保罗为你们被钉十字架了吗？你们是奉保罗的名受洗的吗？哥林多前书 1:13
Christ is not separated from Paul. Divinity was not separated from the humanity of Paul. When Paul the human baptized in the name of Divinity their was no division, for the human messenger is combined with the Divine message. Paul was joined to Divinity as certainly as Ephraim was joined to its idols.
基督并不与保罗分离。神性并未与保罗的人性分离。当作为人的保罗奉神性之名施洗时，并无分离，因为人的使者与神圣的信息结合为一。保罗与神性联合，正如以法莲与其偶像联合那样确实。
Those in Miller’s dream who are cast into the temple (casket), are the tithes of Malachi three who are to be brought into the storehouse, where the meat is stored and distributed. That storehouse is the temple of the one hundred and forty-four thousand, or as Peter stated, “a spiritual house, an holy priesthood.” The casket is the spiritual house and the jewels are the priesthood. For this reason Miller’s dream is recorded on page “81,” a symbol of the Divine High Priest combined with eighty human priests.
在米勒的异梦中，那些被投进圣殿（宝匣）中的人，就是《玛拉基书》第三章所说应当被带入仓库的什一奉献；在那里，食物被贮存并加以分配。那仓库就是十四万四千人的圣殿，或如彼得所言：“属灵的殿，圣洁的祭司”。宝匣就是属灵的殿，宝石则是祭司。为此，米勒的异梦记载在“81”页，象征着神圣的大祭司与八十位人类祭司的结合。
In Miller’s dream the dirt brush man illustrates bringing the jewels, (which are Isaiah’s tithes and Malachi’s offerings), when He casts the jewels into the temple, which is the storehouse, which is the casket. There are often two questions involved with the second angel, and the omega test is the second angel in relation to the alpha test and the third litmus test. The call is to return, and the return is demonstrated by bringing all the tithes and offerings into the storehouse, that there might be meat in His house. The two questions here are what is the “meat?” and what is the “storehouse?”
在米勒的异梦中，那位持尘刷者在祂将宝石（即以赛亚的十一与玛拉基的供物）投进圣殿之时，表明把宝石带来；而这圣殿就是库房，就是宝匣。关于第二位天使，往往涉及两个问题；而所谓“欧米伽考验”，就其与“阿尔法考验”及第三个“试金石考验”的关系而言，乃指第二位天使。呼召乃是归回；而归回则借着将一切的十一与供物带入库房，使祂的家有粮，得以彰显。此处的两个问题是：何为“粮”？何为“库房”？
If the jewels are the messengers, or if the jewels are the message determines how those two questions are answered. If it is the messengers, then they are the tithe that make up the temple, that is always erected in the second step. If it is the message, it is the message of the Midnight Cry that is brought to perfection as the capstone of the temple, and of the empowerment of the second angel’s message.
宝石究竟是指使者，还是指信息，这将决定那两个问题如何作答。若是指使者，那么他们就是构成圣殿之什一奉献，而那座圣殿总是在第二步被建造起来。若是指信息，那就是午夜呼声的信息；此信息被成全为圣殿的顶石，并且亦为第二位天使信息得加力之信息。
And said, For this cause shall a man leave father and mother, and shall cleave to his wife: and they twain shall be one flesh? Wherefore they are no more twain, but one flesh. What therefore God hath joined together, let not man put asunder. Matthew 19:5, 6.
又说：“因此，人要离开父母，与妻子连合，二人成为一体。所以，他们不再是二人，乃是一体。故此，神所配合的，人不可分开。”马太福音 19:5、6。
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。
“I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, which would have taught them the way into the heavenly sanctuary. The rendering of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.
我被指示回顾关于基督初临的宣告。约翰奉差遣，带着以利亚的心志与能力，为耶稣预备道路。凡拒绝约翰见证的人，并未从耶稣的教训上得益。他们反对那预告祂降临的信息，使自己处在一种境地，以致不能容易地接受祂是弥赛亚这一最有力的证据。撒但又引导那些拒绝约翰信息的人更进一步，去拒绝并钉死基督。他们这样行，就使自己处在无法领受五旬节那日所赐福分的位置上；那福分本会教导他们进入天上圣所之道。圣殿幔子裂开，表明犹太人的祭祀与条例不再被接受。至大的牺牲已经献上并蒙悦纳，而五旬节那日所降下的圣灵，将门徒的心思从地上的圣所引向天上的圣所；在那里，耶稣带着自己的血进去，要将祂赎罪之功的益处倾注在祂的门徒身上。但犹太人却落在全然的黑暗中。他们失去了本可得着的一切有关救赎计划的亮光，仍旧信靠他们那无用的祭祀与供物。天上的圣所已取代了地上的圣所，然而他们对此变化一无所知。因此，他们无法从基督在圣所中的中保工作上获益。
“Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 259–261.
许多人对于犹太人拒绝并钉死基督的行为感到惊骇；当他们读到祂所受羞辱和虐待的历史时，便以为自己爱祂，且不会像彼得那样不认祂，也不会像犹太人那样把祂钉在十字架上。然而，那鉴察众人心的上帝，已经把他们自称对耶稣的爱带到试验之下。全天庭都以最深切的关注，注视人们对第一位天使信息的反应。但许多自称爱耶稣、读到十字架的故事便落泪的人，却嘲笑祂再来的喜讯。他们不但没有欢然接受这信息，反而宣称那是迷惑。他们憎恨爱慕祂显现的人，并把他们逐出教会。那些拒绝第一道信息的人，不能从第二道信息得益；他们也未能从半夜呼声得益——那呼声原是要使他们预备好，藉着信心与耶稣一同进入天上圣所的至圣所。他们因拒绝前两道信息，以致悟性昏暗，在第三位天使的信息中看不见任何亮光，而这信息正是指出进入至圣所之路的。我看见，正如犹太人把耶稣钉在十字架上，名义上的诸教会也把这些信息钉了十字架；因此他们对进入至圣所之路一无所知，也不能从耶稣在那里所作的代求得益处。他们像犹太人献上无用的祭物一样，把无用的祈祷献到耶稣已经离开的殿室；而撒但因这欺骗而得意，便披上宗教的外衣，将这些自称为基督徒之人的心思引向他自己，用他的权势、他的神迹和虚假的奇事作工，把他们牢牢系在他的网罗中。 《早期著作》, 259-261。