The increase of knowledge that is represented by the vision of the Ulai River is what ultimately was written upon Habakkuk’s two tables.
乌莱河异象所表明个知识个增添，末了就是写勒哈巴谷两块版子浪向个内容。
“Interwoven with prophecies which they had regarded as applying to the time of the second advent was instruction specially adapted to their state of uncertainty and suspense, and encouraging them to wait patiently in the faith that what was now dark to their understanding would in due time be made plain.
「交織佇伊拉向來看作適用於第二次降臨辰光个預言當中，還有特別配合伊拉當時不確定同懸望景況个教訓，鼓勵伊拉佇信心裡耐心等候，深信凡是目下對伊拉理解來講還屬晦暗个，及至適當个時辰總要變得明白。」
“Among these prophecies was that of Habakkuk 2:1–4: ‘I will stand upon my watch, and set me upon the tower, and will watch to see what He will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith.’
「㑚歇預言裡向，有《哈巴谷書》2:1–4 箇話：『我立勒我個守望所浪，站勒城樓浪，望望伊向我講啥，也望我受責備辰光該當咋應答。主回答我講：將此異象寫下來，明明白白寫勒版片浪，叫讀箇人好奔走。因爲此異象還有定期，到末後必要發明，並弗講假話；雖然遲延，儂總要等候；因爲伊一定會來，決弗再遲延。看哪，自高自大箇人，伊個心弗正；獨有義人必因伊個信得生。』」
“As early as 1842 the direction given in this prophecy to ‘write the vision, and make it plain upon tables, that he may run that readeth it,’ had suggested to Charles Fitch the preparation of a prophetic chart to illustrate the visions of Daniel and the Revelation. The publication of this chart was regarded as a fulfillment of the command given by Habakkuk. No one, however, then noticed that an apparent delay in the accomplishment of the vision—a tarrying time—is presented in the same prophecy. After the disappointment, this scripture appeared very significant: ‘The vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry…. The just shall live by his faith.” The Great Controversy, 391, 392.
「早到1842年，此预言里向人所赐个指示：『要将异象明明写出来，写勒版上，使读个人能奔跑。』已经叫查理·费奇想到，预备一张预言图表，用来阐明《但以理书》同《启示录》里个异象。此图表个出版，当时拨看作是哈巴谷所受命令个应验。然而，彼时并无人注意到，同一则预言里也提出了异象成就表面上个耽延——一段迟延个时期。及至失望以后，这段经文显得分外紧要：『因为这异象还有一定个日期，到末后必要发明，并不虚谎；虽然迟延，还要等候；因为必然临到，不再迟延。……义人必因信得生。』《善恶之争》，391, 392。」
The two tables of Habakkuk are prophetically two witnesses. Biblically, two witnesses are to be brought together to establish truth.
哈巴谷个兩塊版，按預言个意思，就是兩個見證。照聖經个道理，欲確立真理，總要有兩個見證一同提出。
But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. Matthew 8:16.
若是伊弗肯听侬，就带一两个人同侬一道去，叫每句话都凭两三个见证人口里得着立定。马太福音 8:16。
When Habakkuk’s two tables (the 1843 and 1850 pioneer charts) are overlaid with each other they confirm the truths that were the “jewels” of Miller’s dream. The mistake of 1843, represented upon the first table, when overlaid with the second table, establishes the “tarrying time” of the vision. Miller (the symbolic watchman of that history) asked what he was to say during the debate of his history.
哈巴谷个两块表（1843 年搭 1850 年先驱图表）互相叠合辰光，就印证了米勒梦里所显明个真理，就是彼所谓个“宝珠”。1843 年个错误，表明勒第一块表上，若搭第二块表叠合，就确立了异象个“迟延辰光”。米勒（彼段历史里象征个守望者）问：当伊自家历史当中个争辩辰光，伊该当讲啥。
I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. Habakkuk 2:1.
我要立仔我个守望所浪，安身勒楼橹项，候望伊向我讲啥个，也看我受责备辰光该当哪能回答。哈巴谷书 2:1。
The Lord instructed Miller to write the vision, and in his dream he placed the casket which contained the vision on a table in the center of his room.
主曾吩咐米勒，将异象写下来；梦中伊把盛载异象个匣子放勒房间当中个一张桌子浪。
And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. Habakkuk 2:2.
主回答我講：「要記下此異象，明明白白寫勒版上，俾讀個人會奔走傳揚。」哈巴谷書 2:2。
The tables then identify the tarrying time and the first disappointment.
箇些表隨後指明了延遲个時辰搭初次个失望。
For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Habakkuk 2:3.
因為此異象還有定期；到末後伊必要發言，決弗會說謊。雖然延遲，儂總要等候伊；因為伊必定會來到，決弗再遲延。哈巴谷書 2:3。
Then the two classes that are manifested based upon the increase of knowledge are represented.
於是，基於知識增進所顯明出來個兩等人，就得著表明。
Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:4.
看哪，伊个心高气傲之灵，来伊里向并弗正直；惟有义人必因其信得生。哈巴谷书 2:4。
The two classes of worshippers would be manifested by the testing process of Daniel chapter twelve.
兩等敬拜個人，會藉但以理書第十二章所講個試煉過程顯明出來。
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.
伊就讲：“但以理啊，侬只管去罢；因为迭些话一直到末时，总是封闭牢、印封牢个。许多人要得洁净，变成白净，也要受试炼；不过恶人仍旧要行恶，恶人当中一个也勿会明白；惟有智慧个人要明白。”但以理书 12:9、10
The “wise” of Daniel are the wise virgins of Matthew twenty-five who were justified by faith, and the wicked were the foolish virgins who were lifted up in pride. At the end of Miller’s dream, the jewels represent the oil in the parable of the ten virgins, which was the message.
但以理書裡个「智慧人」，就是《馬太福音》二十五章裡因信稱義个聰明童女；惡人就是愚拙童女，因驕傲自高。到咾米勒个夢个末了，寶石象徵十個童女比喻裡个油，也就是个信息。
“God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked.” Review and Herald, July 20, 1897.
「倘使𠊎伲弗领受伊所差来个信息，上帝就受着亵慢。恁末，𠊎伲也就拒绝了伊欲倾注到𠊎伲灵魂里、好叫再传给黑暗中之人个金油。及至有呼声来到：『看哪，新郎来哉；尔等出去迎接伊。』彼些弗曾领受圣油、弗曾在心里珍重基督恩典个人，就会像愚拙个童女一样，发见自家并呒没预备好去迎见主。伊拉在自身里头，并呒没得着油个能力，伊拉个生命也就败坏脱哉。」《Review and Herald》，1897年7月20日。
Miller’s jewels in the last days would shine ten times brighter, and both the number ten is a symbol of a test, as is light. In the last days, represented in the end of Miller’s dream, the light of truth represented upon Habakkuk’s tables produces a testing message, which in the parable of the ten virgins is the testing message of the Midnight Cry. That testing process is a repetition of the testing process of Millerite history, for the parable of the ten virgins is repeated to the very letter in the last days.
米勒个珠宝到末后个日子里会发出加倍十倍个光亮；“十”个数字本身是试验个表号，光也一样是试验个表号。到末后个日子里，就是米勒异梦末了所表明个时候，哈巴谷版上所表明个真理之光，生发出一则试验个信息；而该信息，在十个童女个比喻里，就是半夜呼声个试验信息。该试验个过程，乃是米勒派历史中试验过程个重演；因为十个童女个比喻，在末后个日子里要一字不差地重演。
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“我常常提着十个童女个比喻，其中五个是聪明个，五个是愚拙个。迭个比喻已经应验，也还要照字面一一应验，因为伊对今朝迭个时候有特别个应用；并且，像第三位天使个信息一样，已经应验，也还要继续成为现代真理，直到时期个终局。”《Review and Herald》，1890年8月19日。
The experience of the tarrying time would be repeated to the very letter at the end of Miller’s dream, and his jewels would then shine ten times brighter than the sun, thus identifying that the jewels represent the final test in the parable of the ten virgins. Ten is the symbol of a test, and at the end of ten days Daniel and the three worthies were visually fairer and fatter than those who were eating the diet of Babylon. The proud in Habakkuk who lived by presumption, not faith, developed the character of Babylon. In Millerite history they became the daughters of Babylon, and in Habakkuk the papacy is used to identify their character.
延遲个時辰當中个經歷，會喺米勒个夢个末了，逐字逐句重新重演；到辰光，伊个寶石要比日頭還要明亮十倍，從而表明該些寶石所預表个，就是十個童女比喻當中末後个試驗。十是試驗个象徵；但以理同三個忠義之士，到了十日个末了，外貌顯得比食巴比倫膳食个人更加俊美肥健。哈巴谷書裡向，該班因僭妄而活、弗是因信而活个驕傲之人，養成了巴比倫个品格。喺米勒派个歷史當中，伊拉成爲巴比倫个女兒；而喺哈巴谷書裡，教皇制是用來指明伊拉个品格。
Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Yea also, because he transgresseth by wine, he is a proud man, neither keepeth at home, who enlargeth his desire as hell, and is as death, and cannot be satisfied, but gathereth unto him all nations, and heapeth unto him all people: Shall not all these take up a parable against him, and a taunting proverb against him, and say, Woe to him that increaseth that which is not his! how long? and to him that ladeth himself with thick clay! Shall they not rise up suddenly that shall bite thee, and awake that shall vex thee, and thou shalt be for booties unto them? Because thou hast spoiled many nations, all the remnant of the people shall spoil thee; because of men’s blood, and for the violence of the land, of the city, and of all that dwell therein. Habakkuk 2:4–8.
看哪，渠格心魂自高自大，在伊里面并勿正直；独有义人，必因其信得生。再者，因酒而犯法，伊是骄傲个人，勿守本分，亦勿安居；伊扩张其欲望如阴间，相像死亡，总勿知足，反倒聚拢列国归于自身，堆积万民归于自身。众人岂勿都要向伊题起比喻，并用讥刺个谚语攻击伊，说：祸哉，那增添勿属自家之物个人！要到几时呢？又祸哉，那把厚泥重重装在自身身上个人！那些要咬伤侬个人，岂勿要忽然起来么？那些要惊扰侬个人，岂勿要醒起么？侬就要成为伊拉个掠物。因为侬抢夺了许多邦国，故此万民中所余剩个人，也都要抢夺侬；都因人个血，并因对土地、城邑，及其中一切居住者所施行个强暴。哈巴谷书 2:4–8。
The testing process brought upon the virgins of Matthew twenty-five produces a class of worshippers, who have developed the character of the king of the north (the papacy), who is also the power that “spoiled many nations.”
加于《马太福音》二十五章个童女身浪个试炼过程，造成了一班敬拜者；伊拉养成了北方王（教皇权）个性格，而此势力也就是“掳掠许多国”个那一个权柄。
Thus saith the Lord, Behold, a people cometh from the north country, and a great nation shall be raised from the sides of the earth. They shall lay hold on bow and spear; they are cruel, and have no mercy; their voice roareth like the sea; and they ride upon horses, set in array as men for war against thee, O daughter of Zion. We have heard the fame thereof: our hands wax feeble: anguish hath taken hold of us, and pain, as of a woman in travail. Go not forth into the field, nor walk by the way; for the sword of the enemy and fear is on every side. O daughter of my people, gird thee with sackcloth, and wallow thyself in ashes: make thee mourning, as for an only son, most bitter lamentation: for the spoiler shall suddenly come upon us. Jeremiah 6:22–26.
耶和华如此讲：看哪，有一班百姓从北方之地来到；有一个大国要从地之四极兴起。伊拉要拿起弓搭长枪；伊拉残忍，无怜悯；伊拉个声音哮吼像海浪；伊拉骑马摆阵，好像争战个人，来攻击侬，锡安个女子啊。阿拉已经听见伊拉个风声：阿拉个手就发软；痛苦捉住了阿拉，疼痛像产难个妇人。勿要走到田野里去，也勿要行在路上；因为仇敌个刀剑同四围个惊恐都在。阿拉百姓个女子啊，侬要束麻布，滚在灰中；要为自己守哀，像为独生子一样，痛痛悲哭；因为毁灭个人要忽然临到阿拉。耶利米书 6:22–26。
Habakkuk’s two classes are those who are justified by faith, and those who ate and drank the doctrines of Babylon. Those in the last days of Miller’s dream that are represented as virgins, either develop the character of Christ, and thus receive the seal of God, or they develop the character of the papacy and receive the mark of the beast.
哈巴谷所讲个两等人，一等是因信称义个人，一等是吞食并饮用了巴比伦教义个人。米勒异梦末后日子里所表明为童女个人，要末养成基督个品格，因此领受上帝个印记；要末养成教皇制度个品格，领受兽个印记。
“The time has come for the true light to shine amid moral darkness. The third angel’s message has been sent forth to the world, warning men against receiving the mark of the beast or of his image in their foreheads or in their hands. To receive this mark means to come to the same decision as the beast has done, and to advocate the same ideas, in direct opposition to the word of God. Of all who receive this mark, God says, ‘The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb.’” Review and Herald, July 13, 1897.
「真光當此道德黑暗之中發照个時辰已經到咾。第三位天使个信息已經傳向世界，警戒世人，弗要喺額角抑或手上受著獸个印記，抑是伊像个印記。受此印記，就是來到搭獸一樣个決斷，也就是倡導同樣个意念，公然反對上帝个道。凡受此印記个人，上帝講：『這等人也必喝上帝忿怒个酒；此酒斟喺伊忿怒个杯中，純然無摻雜；伊必喺聖天使面前並羔羊面前，受火搭硫磺个痛苦。』」《Review and Herald》，1897年7月13日。
The virgins that drink the wine of Babylon will ultimately drink the wine of God’s wrath. In Isaiah, the drunkards of Ephraim manifest their blind drunkenness by turning things upside down, and that action is to be esteemed as “potter’s clay.”
吃巴比倫个酒个童身女，末終總歸要吃着上帝忿怒个酒。㑚《以賽亞書》裏， 以法蓮个醉漢顯明伊拉瞎眼个醉態，因為伊拉顛倒是非；者種行徑，當看作「陶匠手裏个泥」。
The identification of “the daily” as a symbol of Christ, turns the truth of “the daily” upside down, for “the daily,” is a satanic symbol. Miller’s identification of “the daily” as paganism is directly represented upon Habakkuk’s tables. Miller’s discovery of the passage in Thessalonians, which allowed him to understand that it was paganism that was “taken away,” in order for the “man of sin” who sits in the temple of God to be revealed, is the primary truth located in 2 Thessalonians, chapter two.
把“常献的”认作基督个表号，是拨倒了“常献的”个真理，因为“常献的”乃是撒但个表号。米勒把“常献的”认作异教，这层意思直接表明勒哈巴谷个版上。米勒发现《帖撒罗尼迦后书》里个经文，因此明白被“除去”个是异教，为要叫坐勒上帝殿里个“罪人”显露出来；这正是《帖撒罗尼迦后书》第二章所安置个首要真理。
“I read on, and could find no other case in which it [the daily] was found, but in Daniel. I then [by the aid of a concordance] took those words which stood in connection with it, ‘take away;’ he shall take away the daily; ‘from the time the daily shall be taken away,’ etc. I read on, and thought I should find no light on the text; finally I came to 2 Thessalonians 2:7, 8. ‘For the mystery of iniquity doth already work; only he who now letteth will let, until he be taken out of the way, and then shall that wicked be revealed,’ etc. And when I had come to that text, O, how clear and glorious the truth appeared! There it is! That is the daily! Well, now, what does Paul mean by ‘he who now letteth,’ or hindereth? By ‘the man of sin,’ and the ‘wicked,’ Popery is meant. Well, what is it which hinders Popery from being revealed? Why, it is Paganism; well, then, ‘the daily’ must mean Paganism.’—William Miller, Second Advent Manual, page 66.” Advent Review and Sabbath Herald, January 6, 1853.
“我接落去读，除丹以理书之外，再寻弗着别个地方有伊〔常献〕个字样。后来我〔靠仔经文汇编个帮助〕就揿牢搭伊连勒一道个词句，‘除去；’伊要除去常献；‘从常献被除去个辰光起，’等等。我继续读落去，心想怕是从该段经文里觅弗着啥个亮光；末后我读到《帖撒罗尼迦后书》2:7、8：‘因为弗法个隐意已经发动，不过现今有一个拦阻个，要拦阻到伊被除去，彼时该个恶者就要显露出来，’等等。等我读到该段经文个辰光，啊，真理显得何等清楚、何等荣耀！就在此地！该个就是常献！阿好，现在，保罗讲个‘现今拦阻个，’抑或阻挡个，究竟是啥个意思？‘罪人，’搭‘恶者，’所指个是教皇制。阿好，阻挡教皇制显露出来个，是啥个呢？就是异教；那么，‘常献’就一定是指异教了。”——威廉·米勒，《Second Advent Manual》，第66页。《Advent Review and Sabbath Herald》，1853年1月6日。
The meaning of “the daily” in Thessalonians, which Miller discovered, is the primary truth of the passage. When Paul identifies those who do not love the truth, and who will therefore receive strong delusion, he is most certainly identifying the hatred of truth in the general sense, but the truth which is directly referenced in the passage is the truth that “the daily,” represents pagan Rome.
《帖撒羅尼迦後書》裡「the daily」个意思，乃係米勒所發見个，亦即該段經文个主要真理。保羅指明那些弗愛真理个人，因此要受著強烈个迷惑，伊固然的確係指一般意義上對真理个憎惡；弗過，該段經文裡直接所指个真理，乃係「the daily」所表明个，係異教羅馬。
The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light. But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness! No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon. Matthew 6:22–24.
身體个燈乃是眼睛；所以若儂个眼睛專一，儂个全身就要充滿光明。若儂个眼睛邪惡，儂个全身就要充滿黑暗。所以若儂裡向个光原是黑暗，該個黑暗要何等大呢！一個人弗能服事兩個主人；因為伊或者要恨這一個，愛那一個；弗然，就是親近這一個，輕看那一個。儂弗能又服事 神，又服事瑪門。馬太福音 6:22–24。
There is only a love for truth, or a hatred of the truth. There is no middle ground. The strong delusion that comes upon the foolish virgins of Matthew twenty-five is based upon their rejection of the light of Miller’s jewels that represent the final test. Ancient Israel’s final test, was their tenth test, and Miller’s jewels shine ten times brighter in the last days. The symbol of the rejection of Miller’s jewels is “the daily,” which the drunkards of Ephraim turned upside down in the third generation of Adventism. “The daily” is a satanic symbol of paganism. The drunkards introduced a counterfeit jewel, which they brought from apostate Protestantism that identifies “the daily,” as a symbol of Christ.
只存在一种情形：或爱真理，或恨真理；并呒没中间地带。临到《马太福音》二十五章里愚拙童女个强烈迷惑，乃系于伊拉弃绝咾米勒个宝石之光；该些宝石乃表明末了个试验。古代以色列末后个试验，是伊拉个第十次试验；而到末日，米勒个宝石发光要比从前强十倍。弃绝米勒宝石个象征，就是“常献个燔祭”；此个教义，曾被以法莲个醉汉于复临运动个第三代里颠倒转来。“常献个燔祭”乃是一个属撒但个异教象征。该些醉汉引进了一颗假宝石；伊拉将其从背道个新教带进来，并把“常献个燔祭”认作基督个象征。
Miller’s understanding of his jewels was limited by the history in which he was raised up. Convinced the Second Coming was the next prophetic event, the deadly wound of the papacy in 1798, could only represent the fourth and final earthly kingdom of Daniel two. Miller was also limited in his understanding of “the daily,” for his testimony is that through revelation he was led to a specific method of study, in which he stated that he used his Bible, Cruden’s Concordance and read some newspapers. His decision to study in that manner had simply come into his mind.
米勒对伊个珠宝个理解，受限于佢所兴起个历史背景。佢深信第二次降临是先知预言所指个下一个事件，所以一七九八年教皇制所受个致命伤，只能够代表《但以理书》第二章里第四个、也是末了一个属地个国度。米勒对“常献个祭”个理解也同样有限，因为佢个见证是：借着启示，佢被引导到一种特定个研经方法；照佢自家所讲，佢所用个是《圣经》、Cruden’s Concordance，并且还读了一些报纸。佢决定用迭种方式来研究，只不过是忽然进入了佢个心里。
“During, the twelve years I was a deist, I read all histories I could find; but now I loved the Bible It taught of Jesus! But still there was a good deal of the Bible that was dark to me. In 1818 or 19, while conversing with a friend! To whom I made a visit, and who had known and [heard] me talk while I was a deist, he inquired, in rather a significant manner, ‘What do you think of this text, and that?’ referring to the old texts I objected to while a deist. I understood what he was about, and replied—If you will give me time, I will tell you what they mean. ‘How long time do you want?’ I don’t know, but I will tell you, I replied, for I could not believe that God had given a revelation that could not be understood. I then resolved to study my Bible, believing I could find out what the Holy Spirit meant. But as soon as I had formed this resolution the thought came to me—‘Suppose you find a passage that you cannot understand, what will you do?’ This mode of studying the Bible then came to my mind:—I will take the words of such passages, and trace them through the Bible, and find out their meaning in this way. I had Cruden’s Concordance, which I think is the best in the world; so I took that and my Bible, and set down to my desk, and read nothing else, except the newspapers a little, for I was determined to know what my Bible meant. Apollos Hale, The Second Advent Manual, 65.
「我做自然神論者其十二年裡，凡我尋得著个歷史，我攏讀過；毋過到仔今朝，我所愛个是《聖經》，因為伊教導關於耶穌个事！然而，《聖經》裡向，仍有好些所在對我來講是幽暗難明个。1818 或 1819 年，我去探一位朋友，佮伊談話；伊從前識得我，也聽過我做自然神論者辰光所講个話，故此伊帶點深意地問我：『爾對這段經文、還有彼段經文，是啥看法？』伊所指个，就是我做自然神論者辰光所反對个那些舊經文。我曉得伊是啥意思，便回答講——若爾肯撥時間予我，我會告訴爾這些經文个意思。伊講：『爾要多少辰光？』我回答講：『我弗曉得；毋過我會告訴爾。』因為我弗能信上帝賜下一个啟示，竟會是人所無法明白个。 從此我便立志查考我个《聖經》，相信我能尋出聖靈个意思。毋過，就在我立定這個志向个當口，一个念頭忽然來到我心裡——『若爾遇著一段爾無法明白个經文，爾要怎樣做？』就在彼辰光，這種研讀《聖經》个法子浮到我心裡：我要把這一類經文裡个字詞提出來，在全本《聖經》裡逐處查考，藉此尋出它个意思。我有 Cruden’s Concordance，我想這是天下頂好个《經文彙編》；因此我就拿起這本書佮我个《聖經》，坐到書桌前，除開稍微看看報紙以外，啥物攏弗讀，因為我決意定著要曉得我个《聖經》到底是啥意思。Apollos Hale, The Second Advent Manual, 65.」
Miller’s jewels were not simply recognized by his method of study, but also by direct revelation from God.
米勒所發現個珠寶，弗但是藉著伊個研經方法得著認識，也係藉著從 神而來個直接啟示。
“God sent His angel to move upon the heart of a farmer who had not believed the Bible, to lead him to search the prophecies. Angels of God repeatedly visited that chosen one, to guide his mind and open to his understanding prophecies which had ever been dark to God’s people. The commencement of the chain of truth was given to him, and he was led on to search for link after link, until he looked with wonder and admiration upon the Word of God. He saw there a perfect chain of truth. That Word which he had regarded as uninspired now opened before his vision in its beauty and glory. He saw that one portion of Scripture explains another, and when one passage was closed to his understanding, he found in another part of the Word that which explained it. He regarded the sacred Word of God with joy and with the deepest respect and awe.” Early Writings, 230.
“上帝差遣伊个天使，感动一个向来弗相信《圣经》个农夫个心，领伊去查考预言。上帝个天使一再探访该个蒙拣选个辰光，指导伊个心思，替伊开通伊个悟性，叫伊明白那些一向对上帝子民来说是幽暗个预言。真理锁链个开端赐拨了伊，伊也受引导，继续寻求一环又一环，直到伊带着惊奇搭钦慕来观看上帝个圣言。伊看见其中有一条完整个真理锁链。该圣言，伊从前看作弗是受默示个，如今倒在伊眼前展开其美丽搭荣耀。伊看见，《圣经》里这一处经文解释那一处经文；若有一段经文对伊个悟性还是关闭个，伊就在圣言别处寻着能解释其意个所在。伊带着欢喜，并带着极深个敬重搭敬畏，来看待上帝个神圣圣言。”《早期著作》，230页。
When Sister White states that “God sent His angel” to Miller, it is identifying that Gabriel was the angel sent to Miller, for “His angel,” is a term assigned to Gabriel.
怀爱伦姊妹讲着：“上帝差派伊个使者”到米勒那里去个辰光，就是指出加百列乃是奉差到米勒那里个使者，因为“伊个使者”乃是指派拨加百列个称呼。
“The words of the angel, ‘I am Gabriel, that stand in the presence of God,’ show that he holds a position of high honor in the heavenly courts. When he came with a message to Daniel, he said, ‘There is none that holdeth with me in these things, but Michael [Christ] your Prince.’ Daniel 10:21. Of Gabriel the Saviour speaks in the Revelation, saying that ‘He sent and signified it by His angel unto His servant John.’ Revelation 1:1.” The Desire of Ages, 99.
天使个话：“我是加百列，站勒上帝面前个”，表明伊勒天庭里向居勒极尊贵个位分。伊带到信息去见但以理个辰光，伊讲：“除脱米迦勒〔基督〕，就是你们个君，无人勒这些事体上帮我一同站牢。”但以理书 10:21。救主勒《启示录》里也讲着加百列，话：“上帝就差遣伊个使者，将这些事指示伊个仆人约翰。”启示录 1:1。《历代愿望》，99页。
Gabriel and the other angels guided Miller’s “mind and” opened “to his understanding prophecies which had ever been dark to God’s people.” His message was not simply developed through his method of study, but also by Divine revelation. The very method he employed to study the Bible just came into his mind. When God brings truth to our mind, it is a Divine revelation as opposed to arriving at truth through the process of rightly dividing the Bible. Miller did both, but Divine revelation was a part of how Miller came to understand the subject of “the daily.”
加百列同其餘个天使引導咾米勒个「心思」，並且將「向來對上帝子民常屬幽暗个預言」開啟「俾其明白」。伊个信息，弗單單是藉着伊个研經方法發展出來个，也出於神聖个啟示。伊用來查考聖經个方法，本身就是忽然入到伊个心思裡。當上帝將真理帶到我儕心裡个辰光，這就是神聖个啟示，與藉着正意分解聖經个過程而得着真理者相對。米勒兩樣攏有；毋過，神聖个啟示也是米勒來明白「the daily」此一題目个一部分。
Miller would not have recognized the gender oscillation of Daniel chapter eight, verses nine through twelve, for all he had was the Bible and a concordance that is void of any information concerning the biblical languages. He would not have seen the distinction between ‘sur’ and ‘rum’ which are both translated as “take away.” He would have not seen the distinction between ‘miqdash’ and ‘qodesh’ which are both translated as “sanctuary.”
米勒弗会认得《但以理书》第八章九到十二节里向个性别摆动，因为伊手头不过只有《圣经》搭一本索引，而该本索引对圣经原文语言是一无所载。伊也弗会看出“sur”搭“rum”个分别，虽然两个词都译作“take away”。伊还弗会看出“miqdash”搭“qodesh”个分别，虽然两个词都译作“sanctuary”。
He would not have seen the truth of the word ‘tamid’ that is found one hundred and four times in the Bible. The truth he could not have seen (which is also the truth that he did see), was that of the one hundred and four times that the Hebrew word ‘tamid’ is used in the Bible, but only in the book of Daniel is the Hebrew word ‘tamid,’ used as a noun. ‘Tamid’ is the Hebrew word that means “continual”, and is translated as “the daily” in the book of Daniel.
伊弗本弗会看弗见《圣经》里向总共出现一百零四趟个词“tamid”个真义。伊所看弗见个真义（也就是伊实在所看见个真义），乃是：《圣经》里希伯来词“tamid”一共用了百零四趟，独独㑚《但以理书》里，此希伯来词“tamid”是当作名词来用个。“Tamid”是希伯来文里意思为“常常”“不断”个词，而㑚《但以理书》里是译作“每日个”。
Only in the book of Daniel is the word used as a noun, and the other ninety-nine times it is used as an adverb. For this reason, when the translators of the King James Bible were confronted with Daniel using the word five times as a noun, when all the other writers of the Bible used the word ninety-nine times as an adverb, they were forced by the weight of evidence to “correct” Daniel’s use of the word as a noun. In order to “correct” Daniel, they added the word “sacrifice” to the word, and thus turned a noun into an adverb. And then in order to correct the translators, Ellen White was inspired to record that she, “saw in relation to the ‘Daily,’ that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry.”
獨有㑚《但以理書》裡，此字係當名詞用；其餘九十九遍，攏係當副詞用。為着此個緣故，當《欽定本聖經》个譯者碰着《但以理書》將此字五遍當名詞用，而聖經其餘作者九十九遍攏將此字當副詞用个辰光，㑚等就受證據份量所迫，去「改正」但以理將此字作名詞个用法。為着要「改正」但以理，㑚等就將「祭祀」一字加到此字上頭，因此將一個名詞變做副詞。後來，為着改正譯者，懷愛倫受感記下，伊「看見關於『常獻』个事，『祭祀』一字係出於人个智慧所添个，並不屬於原文；而且主已將對此事个正確看法賜予彼班傳揚審判時辰信息个人。」
Miller, by his own testimony, was seeking to understand “the daily,” which he ultimately did in 2 Thessalonians. But also, by his own testimony, when seeking to understand a word, he would consider every place the word was used, and the word is used ninety-nine other times in the Bible. Yet his testimony of “the daily,” is that he found it nowhere but in the book of Daniel, when he stated, “I read on, and could find no other case in which it [the daily] was found, but in Daniel.” Miller was led to the jewels not alone by his method of study, but also by divine revelation that was given to him through the ministry of angels.
照米勒自家个见证，伊是在寻求明白“the daily”个意思，后来伊终究在《帖撒罗尼迦后书》里向得明白。弗过，照伊自家个见证，当伊寻求明白一个词个辰光，伊会考察该词所出现个各处经文；而该词在圣经里另外还用了九十九遍。然则，伊关于“the daily”个见证却是：伊讲伊除脱《但以理书》以外，哪能也寻弗着该词，伊曾讲：“我继续读下去，除脱在《但以理书》里，我寻弗着别个一处有它〔the daily〕。”米勒之得蒙引导去发现诸般宝石，弗单单是借着伊个研经方法，也还是借着神圣启示；该启示是通过天使个职事赐拨伊个。
This is why his understanding of “the daily,” was correct, but limited. He could not recognize that of the five times “the daily” is referenced in the book of Daniel, that one of the three times “the daily” is “taken away,” represented a different meaning than the other two times. One time “the daily” is used with the Hebrew word ‘rum’ and the other two times it is used with the Hebrew word ‘sur.’ Both words are translated as take away, but ‘rum’ in Daniel chapter eight, verse eleven means to lift up and exalt, and in chapter eleven, verse thirty-one, and chapter twelve, verse eleven, the word ‘sur’ means to remove.
所以，伊对“the daily”个理解是对个，不过有限。伊弗能认出来《但以理书》里向五趟提着“the daily”，其中三趟讲“the daily”被“taken away”，有一趟所表个意思搭另外两趟弗一样。一趟，“the daily”是搭希伯来字“rum”连用；另外两趟，是搭希伯来字“sur”连用。两只字都翻作“take away”，不过《但以理书》第八章十一节里个“rum”，意思是“举起并高举”；而第十一章三十一节搭第十二章十一节里个“sur”，意思是“除去”。
The theologians that eat and drink the Babylonian diet, argue that whether you remove a thing or whenever you lift up a thing, they both represent a type of removal, so both words are to be understood as possessing the same meaning. They argue that the three times “the daily,” is “taken away” always means to remove, and in doing so, they identify that Daniel was careless in his choice of words. They do not openly say that, but by inference they teach that Daniel should have used the word ‘sur’ in all three occurrences, for according to the theologians he supposedly meant the same thing each time “the daily” was “taken away.”
啲食饮巴比伦膳食个神学家辩称，无论是拿脱一件物事，抑或是举起一件物事，两者侪代表一种挪去，所以这两个词都应当理解成功具有同样个意思。伊拉又辩称，三处“常献”个“除去”，总归是指挪去；如此一来，伊拉便认定但以理在选用词语上是疏忽个。伊拉弗公开恁样讲，然而照伊拉个推论，伊拉所教导个乃是：但以理在三次出现里都应当用“sur”个字；因为照这些神学家个讲法，伊本来每一次讲“常献”被“除去”个辰光，意思侪是同一样个。
They do the same thing with the words ‘miqdash’ and ‘qodesh’ which are both translated as “sanctuary,” in verses eleven through fourteen in chapter eight. In each reference of “sanctuary” in those four verses, they insist they all represent God’s sanctuary. By inference again, Daniel should have simply used ‘qodesh’ in all three references, and not used ‘miqdash’ in verse eleven. Miller would not have recognized the distinction between those words, but the modern theologians do, and when they do, they insist that no distinction should be acknowledged. Yet Miller, who did not recognize the distinctions between the words, came to an opposite understanding of the modern theologians.
伊拉勒用‘miqdash’搭‘qodesh’两只词，迭两只词侪译做“圣所”，见勒第八章十一到十四节。勒迭四节里向，每一处“圣所”，伊拉总坚持讲，统统是指上帝个圣所。照样推论，Daniel 本该勒三处里向单用‘qodesh’，弗该勒第十一节里用了‘miqdash’。Miller 弗会认出迭两只词个分别；不过现代个神学家认得出，而等到伊拉认出个辰光，反倒坚持讲，弗应当承认有啥分别。可是 Miller 虽然弗认得迭两只词当中个分别，伊所得着个理解，倒正好搭现代神学家相反。
The reality is that Daniel was a careful writer, who knew the Hebrew language and was judged as ten times smarter than all the other wise men of Babylon. If anyone knew the proper usage of the Hebrew language, and how it was to be correctly represented in that particular history, it was Daniel. If Daniel employed different words, it was because they were meant to convey different meanings, which he purposely sought to represent. When Daniel’s distinct use of the words that are translated as “sanctuary” or as “take away” are acknowledged, they uphold Miller’s understanding of “the daily,” which was recognized by Miller in the very passage where Paul identifies that those who hate truth are destined to receive strong delusion.
實際个情形是，但以理乃是一位謹慎个作者，伊曉得希伯來語，並且畀人斷定比巴比倫其餘一切智者聰明十倍。若講有啥人曉得希伯來語个正當用法，以及喺該段特定歷史當中應當怎樣正確表達，該人就是但以理。若但以理採用了不同个字眼，乃是因為這些字眼原是要傳達不同个意思，就是伊有意要表明个。當人承認但以理對那些譯作「聖所」或「除去」个詞所作个分別使用之時，這就支持米勒對於「常獻」个理解；而米勒正是在保羅指出那些恨惡真理之人注定要受強烈迷惑个那段經文當中，看出了這一點。
Those who hate the truth and believe the lie which produces strong delusion, are also represented as the drunkards of Ephraim, who are represented in two classes. One class is the learned leadership and the other class is the unlearned who will only hear what the learned teach them. They are those who hide beneath lies, and who make a covenant with death. They are the foolish virgins of Matthew twenty-five, and those whose soul is lifted up in Habakkuk two. They are those who reject the foundational truths of Miller’s dream, which shine ten times brighter at the end (representing the tenth and final test for modern Israel), as typified by the tenth and final test for ancient Israel.
凡憎恶真理、信从那生发强烈迷惑之谎言者，也就是以法莲个醉汉；伊拉赛象征两班人：一班是有学问个领袖，另一班是无学问个，只肯听有学问个人所教导个。伊拉就是藏身于谎言之下、又与死亡立约个人。伊拉就是《马太福音》二十五章个愚拙童女，也就是《哈巴谷书》二章里心高气傲个人。伊拉弃绝米勒梦中个根基真理；此等真理到末了要发光十倍更明，表明对现代以色列个第十次、也是末了一次试验，正如古代以色列个第十次、也是末了一次试验所预表个一样。
We will continue this study in the next article.
阿拉会勒下一篇文章里继续此项研究。
And the Lord said unto Moses, How long will this people provoke me? and how long will it be ere they believe me, for all the signs which I have shewed among them? I will smite them with the pestilence, and disinherit them, and will make of thee a greater nation and mightier than they. And Moses said unto the Lord, Then the Egyptians shall hear it, (for thou broughtest up this people in thy might from among them) And they will tell it to the inhabitants of this land: for they have heard that thou Lord art among this people, that thou Lord art seen face to face, and that thy cloud standeth over them, and that thou goest before them, by day time in a pillar of a cloud, and in a pillar of fire by night. Now if thou shalt kill all this people as one man, then the nations which have heard the fame of thee will speak, saying, Because the Lord was not able to bring this people into the land which he sware unto them, therefore he hath slain them in the wilderness.
耶和华对摩西说：“这百姓触犯我，要到几时呢？我在伊拉中间所行格一切神迹，伊拉还弗信我，要到几时呢？我要用瘟疫击杀伊拉，革脱伊拉格产业；我要由侬使成一国，比伊拉更大、更强。” 摩西对耶和华说：“这样，埃及人就要听见；因为侬曾用大能从伊拉中间领出这百姓。伊拉必告诉此地格居民；因为伊拉已经听见，侬耶和华在这百姓中间，侬耶和华面对面显现；侬格云彩停立在伊拉头浪，侬日间在云柱中行在伊拉前头，夜里在火柱中行在伊拉前头。今朝若侬把这百姓像一人一样尽都杀脱，阿些听见侬名声格列国就要讲：‘因为耶和华弗能把这百姓领进伊向伊拉起誓应许格地，所以在旷野里把伊拉杀脱了。’”
And now, I beseech thee, let the power of my Lord be great, according as thou hast spoken, saying, The Lord is longsuffering, and of great mercy, forgiving iniquity and transgression, and by no means clearing the guilty, visiting the iniquity of the fathers upon the children unto the third and fourth generation. Pardon, I beseech thee, the iniquity of this people according unto the greatness of thy mercy, and as thou hast forgiven this people, from Egypt even until now. And the Lord said, I have pardoned according to thy word: But as truly as I live, all the earth shall be filled with the glory of the Lord. Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice; Surely they shall not see the land which I sware unto their fathers, neither shall any of them that provoked me see it: But my servant Caleb, because he had another spirit with him, and hath followed me fully, him will I bring into the land whereinto he went; and his seed shall possess it. Numbers 14:11–24.
而今我懇求你，照你所講个，顯出我主大能來，講：主弗輕易發怒，並且有豐盛个慈愛，赦免罪孽同過犯，卻決弗以有罪个為無罪；要追討父親个罪孽，到兒女，直到三代四代。我懇求你，照你慈愛个偉大，赦免此百姓个罪孽，正像你從埃及直到如今，一向赦免此百姓一樣。主講：我已照你个話赦免了；然而我指着我永生起誓，全地必要充滿主个榮光。因為所有看見我个榮光，並我在埃及同曠野所行个神蹟，現今這十次試探我，也弗聽從我聲音个人，決不得看見我向佢拉父祖起誓應許个地；凡惹動我發怒个人，也都弗得看見。獨有我个僕人迦勒，因為佢心裏另有一種精神，專一跟從我，我就要領佢進入佢所去过个地；佢个後裔也要承受那地。民數記 14:11–24。