We have begun our consideration of Daniel’s last vision by identifying Daniel as a symbol of God’s last day covenant people, and we have used the first verse in conjunction with the last chapter to begin to identify the prophetic characteristics of those last day people represented by Belteshazzar. God’s last day covenant people represent the Millerites of the movement of the first angel, and the one hundred and forty-four thousand of the movement of the third angel. The Millerites fulfilled the parable of the ten virgins, and that parable is repeated to the very letter in the last days.
倷已经开始考察但以理末后一個异象，首先认明但以理乃是上帝末时立约之子民个表号；并且倷将第一节同末后一章合并来用，以此开始辨明由伯提沙撒所代表个彼些末时子民个预言特征。上帝末时立约之子民，表明第一位天使运动中个米勒派，以及第三位天使运动中个十四万四千人。米勒派应验了十个童女个比喻，而此比喻到末后日子还要一字不差地重演。
“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.
「我时常拨人引到十个童女个比喻去：其中五个是精明个，五个是愚拙个。者个比喻已经应验了，也必要一字一画地应验；因为伊对者个时候有特别个应用，而且，像第三位天使个信息一样，已经得着应验，并且要继续做现今个真理，直到时日个终局。」《Review and Herald》，1890年8月19日。
The experience of both movements of the last days, is the experience of Adventism.
末後兩般運動个經歷，總歸是復臨安息日會个經歷。
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
《馬太福音》二十五章十個童女个比喻，也說明咾復臨信徒个經歷。——《善惡之爭》，393。
The Millerites represented the movement of the first angel, and their experience was also represented by the church of Philadelphia. In 1856, the Philadelphian Millerite movement transitioned to the Laodicean movement, and in the rebellion of 1863, it further transitioned into the Laodicean Seventh-day Adventist church.
米勒派代表了頭一位天使个運動，伊拉个經歷也由非拉鐵非教會所預表。到1856年，屬非拉鐵非个米勒派運動轉入老底嘉運動；到1863年个背叛當中，伊又進一步轉入老底嘉个安息日復臨教會。
The one hundred and forty-four thousand represent the movement of the third angel, and their experience was also represented by the church of Philadelphia. In 1989, the book of Daniel was unsealed to the Laodicean Seventh-day Adventist church, and on September 11, 2001, the Laodicean Adventist movement began, and in July of 2023, the transition back to the Philadelphian movement arrived.
一十四萬四千人所表明个，就係第三位天使个運動；伊拉个經歷，也曾由非拉鐵非教會所表明。到一九八九年，《但以理書》向老底嘉个基督復臨安息日會教會開啟；到二〇〇一年九月十一日，老底嘉个復臨運動開始；到二〇二三年七月，轉回非拉鐵非運動个過渡就臨到了。
Belteshazzar, or Daniel represents the Philadelphian movement of the last days, that repeats the Philadelphian movement of the Millerites “to the very letter.” The first verse of the last vision represents those last day people, and the last testimony of the last vision must agree with the first testimony of the last vision. The purification process of Daniel chapter twelve identifies the increase of knowledge, and the two classes that are thereby produced. Belteshazzar is the ultimate representation of the wise of the last days. In Daniel chapter twelve there are at least five prophetic truths that were anchors for the Millerite movement, which must be repeated in the movement of the third angel.
伯提沙撒，抑或但以理，乃表号末后辰光非拉铁非运动；此运动重演米勒派个非拉铁非运动，“连一字一句也不差”。末后一异象个第一节，表号彼些末后之民；而末后一异象个末后见证，必须同末后一异象个第一见证相合。〈但以理书〉第十二章个洁净过程，指出知识个增添，并由此所产生个两等人。伯提沙撒，乃末后辰光智慧人个最终表号。于〈但以理书〉第十二章里，至少有五项预言真理，曾是米勒派运动个锚石；此些真理，亦必须于第三位天使个运动里重演。
The first is the purification process that produces two classes of worshippers, and therefore fulfills the parable of the ten virgins in both the beginning and ending movements.
头一层，是那炼净个过程，会产生两等敬拜者，因此在起首搭末了两段行动中，成全了十个童女个比喻。
But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. . .. 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 12:4, 9, 10.
但㑚，哦但以理，爱将此些话封闭，将此卷书封印，直到末了个辰光：必有许多人奔来奔去，知识也必要增多……伊又讲：“但以理，㑚只管去罢；因为此些话已经封闭封印，直到末了个辰光。许多人必得洁净，必被洗白，也必受试炼；恶人却仍旧行恶：一切恶人都弗会明白；惟有智慧人会明白。” 但以理书 12:4, 9, 10.
The distinction between the wise and the wicked (foolish), is based upon their understanding (mentally dividing) the increase of knowledge that is opened up at the time of the end, either in 1798 for the Millerites, or 1989 for the one hundred and forty-four thousand. God’s people are required to know that Adventism is the experience of the parable of the ten virgins, for without that understanding they will not seek to understand when the “time of the end” for the final generation arrived, or what was the message that was then unsealed. Without the understanding that the Adventist experience is a three-step testing process, based upon a progressive development of truth, which leads to a “life-or-death” outcome it is impossible to recognize the high calling of every Seventh-day Adventist. Belteshazzar represents a people who know they went through the purification process represented as being “purified, made white, and tried.” That very three-step purification process is specifically identified as the work of the Holy Spirit.
有智慧个搭邪恶（愚拙）个人之间个分别，系立勒伊拉对末时所开显之知识增长个理解（心思上个分辨）之上：或者为米勒派讲，系一七九八年；或者为一十四万四千讲，系一九八九年。上帝个子民必须晓得，复临信仰主义就系十个童女比喻个经历；因为若无此种理解，伊拉就勿会去寻求明白，末后一代个“末时”究竟系啥辰光来到，抑或彼时所解开印封个信息究竟系啥。若无此种理解——即复临信徒个经历乃系一个三步个试验过程，以真理渐进个发展为根基，并引向“生死攸关”个结局——就弗可能认出每一个第七日安息日会信徒所蒙个崇高召命。伯提沙撒所代表个，系一班晓得自家已经经过洁净过程个子民；此过程被表明为“使己洁净，使己洁白，且受熬炼”。而此一正正三步个洁净过程，乃被明确指出为圣灵个工作。
Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: Of sin, because they believe not on me; Of righteousness, because I go to my Father, and ye see me no more; Of judgment, because the prince of this world is judged. I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will show you things to come. John 16:7–13.
然而我实在对侬讲：我去，对侬是有益个；因为我若弗去，保惠师就弗会到侬这里来；但我若去，就要差伊到侬这里来。伊来了辰光，就要为罪、为义、为审判，叫世人自知有错：为罪，是因为伊拉弗信我；为义，是因为我要到我父那里去，侬就再也看弗着我；为审判，是因为这世界个王已经受了审判。我还有好些事体要对侬讲，但侬现今担当弗起。只等真理个灵来了，伊要引导侬进入一切个真理；因为伊弗是凭自家讲个，乃是把伊所听见个讲出来，并且要把将来个事体指示侬。约翰福音 16:7–13。
The work of the Holy Spirit in guiding the wise virgins into “all truth,” requires that He reproves, which means to admonish or convict, the world of sin, righteousness and judgment, which is the very same three steps that produces either a wise or foolish virgin in Daniel chapter twelve. The message that Jesus identified as the work of the Holy Spirit is the “oil,” that reveals the distinction between the wise and the wicked in Daniel twelve. God’s last day people must understand the increase of knowledge for their generation, and that knowledge includes their recognition that they are either foolish or wise virgins in the parable of Matthew chapter twenty-five.
圣灵引导聪明个童女进入“各样个真理”个工作，需要伊责备，也就是讲劝戒或者使其知罪，叫世人为罪、为义、为审判自觉；而这也正是《但以理书》第十二章里头造成聪明或者愚拙童女个同样三个步骤。耶稣所指认为圣灵工作个信息，就是“油”，伊显明了《但以理书》第十二章里头聪明个与恶人个分别。上帝末后日子个子民，必须明白赐给伊拉这一代个知识增多；而这知识也包括伊拉认得，自家在《马太福音》第二十五章个比喻里，到底是愚拙童女，还是聪明童女。
“John was shown these things in holy vision. He saw the company represented by the five wise virgins, with their lamps trimmed and burning, and he exclaimed in rapture, ‘Here is the patience of the saints; here are they that keep the commandments of God and the faith of Jesus. And I heard a voice from heaven saying unto me, Write, Blessed are the dead which die in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their labors; and their works do follow them.’
「約翰喺神聖个異象裡向撥看見了者一切。伊看見五個聰明童女所表明个一班人，燈火都修整停當，光明燃燒，伊就喺狂喜裡喊講：『聖徒个忍耐就喺此；守上帝誡命同耶穌真道个，就喺者裡。』我又聽見有聲音對天上向我講：『你要寫：從今以後，喺主裡死去个人有福了。』聖靈講：『正是，叫伊拉得歇了自己个勞苦；伊拉个工作也隨著伊拉。』」
“Many who heard the first and second angels’ messages thought they would live to see Christ coming in the clouds of heaven. Had all who claimed to believe the truth acted their part as wise virgins, the message would ere this have been proclaimed to every nation, kindred, tongue, and people. But five were wise and five were foolish. The truth should have been proclaimed by the ten virgins, but only five had made the provision essential to join that company who walked in the light that had come to them. The third angel’s message was needed. This proclamation was to be made. Many who went forth to meet the Bridegroom under the messages of the first and second angels, refused the third angel’s message, the last testing message to be given to the world.
“聽著頭一位搭第二位天使信息個許多人，想彼會活到看見基督乘天浪個雲來臨。若凡是自稱相信真理個人，攏照智慧童女該盡個本分去行，咁末到今朝，呢個信息早已經向各國、各族、各方言、各人民宣講出去哉。弗過十個裡向有五個是智慧個，有五個是愚拙個。真理本該由十個童女一同宣講；弗過單單五個，曾經預備好參加該一班行走勒所賜與伊拉個亮光之中個隊伍，該種預備是絕對需要個。第三位天使個信息是需要個。呢個宣告是應該發出個。許多勒頭一位搭第二位天使個信息之下出去迎接新郎個人，拒絕了第三位天使個信息，就是要賜與世界個末後試驗信息。”
“A similar work will be accomplished when that other angel, represented in Revelation 18, gives his message. The first, second, and third angels’ messages will need to be repeated. The call will be given to the church, ‘Come out of her, My people, that ye be not partakers of her sins.’ ‘Babylon, the great, is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies…. 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 18:2–5].
「启示录」十八章所表明个另一个天使传达伊个信息个辰光，也要成就相像个工作。第一位、第二位搭第三位天使个信息，必须再重复一遍。要向教会发出呼召：『我个百姓啊，侬哚要从伊里向出来，免得有分于伊个罪恶。』『大巴比伦倾倒了，倾倒了！成了鬼魔个住处，搭各样污秽之灵个巢穴，并各样污秽可憎之雀鸟个牢笼。因为列国都饮了伊淫乱大怒之酒，地上个君王与伊行淫，地上个客商因伊奢华太过就发了财……我个百姓啊，侬哚要从伊里向出来，免得有分于伊个罪恶，也免得受伊个灾殃；因为伊个罪恶滔天，上帝已经想起伊个不义』〔启示录 18:2–5〕。」
“Take each verse of this chapter, and read it carefully, especially the last two: ‘And the light of a candle shall shine no more at all in thee; and the voice of the bridegroom and of the bride shall be heard no more at all in thee: for thy merchants were the great men of the earth; for by thy sorceries were all nations deceived. And in her was found the blood of prophets, and of saints, and of all that were slain upon the earth.’
「將本章逐節領會，細細誦讀，尤其是末兩節：『燭光決不再照耀於你裡頭；新郎同新婦个聲音，也決不再於你裡頭聽見：因為你个客商原是地上个尊大人物；又因你个邪術，萬國都受了迷惑。先知、聖徒，並一切在地上被殺之人个血，也都在她裡頭看見了。』」
“The parable of the ten virgins was given by Christ Himself, and every specification should be carefully studied. A time will come when the door will be shut. We are represented either by the wise or the foolish virgins. We cannot now distinguish, nor have we authority to say, who are wise and who foolish. There are those who hold the truth in unrighteousness, and these appear outwardly like the wise.” Manuscript Releases, volume 16, 270.
「十個童女个比喻乃基督親身所賜，箇中逐項細節攏當仔細研究。到時辰一到，門就要關上。阮儂所表明个，非智慧个童女，即愚拙个童女。現今阮儂弗能分辨，也無權柄講，啥人是智慧个，啥人是愚拙个。也有一班人行弗義來拘守真理，伊拉外面看起來，像智慧个一樣。」《Manuscript Releases》卷16，270。
As Adventists who are to call men and women out of Babylon at the soon-coming Sunday law, we “are represented either by the wise or the foolish virgins.” The company that John saw “represented by the five wise virgins, with their lamps trimmed and burning,” who John further identified as those who possess “the patience of the saints,” and who “keep the commandments of God and the faith of Jesus” are the one hundred and forty-four thousand who are required to keep God’s commandments, exercise the faith of Jesus, and know they are the virgins in the parable of Matthew twenty-five. Not only do they need to understand that they are either wise or foolish virgins, but they must repeat the experience represented by Daniel as being “purified, made white and tried.”
身为复临信徒，㑚将来喺将临个礼拜日法令辰光，要呼召男女众人脱离巴比伦，㑚“所表明个，或者係聪明个童女，或者係愚拙个童女。” 约翰所看见个一班人，“由五个聪明童女所预表，灯盏修理停当，且常常点着”，约翰进一步指出，彼班人就是有“圣徒个忍耐”、并且“守上帝诫命同耶稣真道”个；彼班人就是十四万四千，伊拉受命必须遵守上帝个诫命，操练耶稣个信心，并且晓得伊拉就是《马太福音》二十五章比喻里向个童女。伊拉弗但需要明白，自家或者係聪明童女，或者係愚拙童女，而且必须重演但以理所表明个经历，就是“被洁净，成为白净，并且受试炼。”
And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth. These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God. Revelation 14:3–5.
佢拉勒寶座前頭、四活物前頭並長老前頭，唱仔一首像新歌个歌；除脱從地上贖轉來个十四萬四千人之外，嘸沒一個人能學得該首歌。該些人就是弗曾因婦女受玷污个，因為佢拉是童身。該些人就是羊羔無論向啥地方去，佢拉總是跟隨伊个。該些人是從人間贖出來个，做獻與上帝並羊羔个初熟果子。佢拉嘴裡也尋弗着詭詐；因為佢拉在上帝寶座前是無瑕疵个。啟示錄 14:3–5。
There are at least five truths represented in Daniel chapter twelve, which are truths associated with the Millerite movement of the first angel, that will be repeated and understood more fully by the movement of the one hundred and forty-four thousand. One of those truths is the three-step purification process associated with the parable of the ten virgins. The first truth William Miller understood in terms of prophetic time, was the “seven times,” of Leviticus twenty-six, and that truth is identified in Daniel twelve, and it is the first truth of Millerite history that is there mentioned.
《但以理书》第十二章里至少表明了五个真理；这些真理同第一位天使个米勒派运动有关，将会在十四万四千人个运动里重演，并且得着更完全个明白。其中一个真理，就是同十个童女个比喻相联系个三步洁净过程。威廉·米勒在预言时间方面所明白个第一个真理，是《利未记》二十六章里个“七次”；而这一条真理在《但以理书》第十二章里被指出来，并且是米勒派历史当中在该章里所提到个第一条真理。
But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. Then I Daniel looked, and, behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river. And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders? And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things? 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 12:4–10.
但是，侬但以理啊，着将这话关闭，将这书封住，直到末时；必有许多人来往奔走，知识也必增多。其后，我但以理观看，看哪，另有两个人站勒彼处，一个站勒河这边个岸上，一个站勒河那边个岸上。有一个对那穿细麻衣、立勒河水以上个人讲：这些奇事，到底要到几时才终结？我就听见那穿细麻衣、立勒河水以上个人，向天举起右手同左手，指着那永远活着个起誓讲：必要到一载、两载、半载；等到分散圣民权能个事成全仔，这一切事就都要完结。我听见了，却勿明白；我就讲：我主啊，这些事个结局将是怎样呢？伊讲：但以理啊，侬只管去吧；因为这话已经关闭封住，直到末时。必有许多人得洁净，成为雪白，并且受熬炼；但是恶人仍旧行恶，一切恶人都勿会明白，惟有智慧人会明白。但以理书 12:4–10。
This passage begins with the book of Daniel being sealed up until the time of the end, and the passage concludes with the book of Daniel being sealed up to the time of the end. Between the first and last sealings of Daniel’s words, the sworn testimony of “Him, that liveth forever,” was “that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished.”
箇段經文起首講着《但以理書》一直封住，到末時；箇段經文收尾，也講着《但以理書》封住，直到末時。喺但以理之言前後兩番受封之間，「永遠活着者」所起誓个見證乃是：「要到一載、二載、半載；及至佢成就分散聖民權能个時候，這一切事就都要完畢。」
The One who provided this sworn testimony was the One who was upon the waters, clothed in linen. Daniel saw an angel on one bank of the Hiddekel River and another angel on the other bank, and one of those angel’s asked a question, which the One upon the waters answered. The question was, “How long?” This is the same first two words of the question asked in verse thirteen of Daniel chapter eight.
供给此项起誓见证个，就是立勒水面浪向、着细麻衣个那一位。但以理看见一位天使立勒希底结河此岸，另有一位天使立勒彼岸，其中一位天使发问，而立勒水面浪向个那一位作答。所问个是：“要到几时？”这也就是《但以理书》第八章第十三节所问之话个头两字。
Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.
后来我听见一位圣者讲，又有一位圣者对那位正在讲个圣者讲：“关乎常献个祭并使荒凉个过犯，致使圣所同军旅一并受践踏个异象，要到几时呢？” 伊对我讲：“直到二千三百日；然后圣所就要得着洁净。” 但以理书 8:13, 14
The same prophetic structure is found in both conversations, except that in chapter eight, Daniel is by the Ulai River, and not the Hiddekel River. In chapter eight an angel (saint) “said unto that certain saint which spake, how long.” The Hebrew word translated as “that certain saint,” is the Hebrew word “Palmoni,” meaning the Wonderful Numberer, or the Numberer of Secrets. In chapter eight Jesus (the Wonderful Numberer) was speaking, and another saint asked Jesus (that certain saint), “how long.”
两段对话里侪有相同个预言结构；不过第八章里，旦以理是勒乌莱河边浪，勿是勒希底结河边。勒第八章里，一位天使（圣者）“对仔那位讲闲话个圣者讲：‘要到几时？’” 译做“那位圣者”个希伯来文，是“Palmoni”，意思是“奇妙个数算者”，或者“奥秘个数算者”。勒第八章里，是耶稣（奇妙个数算者）勒讲话；随后另有一位圣者问耶稣（那位圣者）：“要到几时？”
In chapter twelve, the One who is standing on the water is asked by an angel who was on one of the banks of the Hiddekel River, “how long.” These two passages must be considered together, line upon line. The first question of chapter eight is “how long is the vision concerning the trampling down of the sanctuary and host, that is accomplished first by paganism, and then by papalism?” The question of chapter twelve is, “how long shall it be to the end of these wonders.” The sworn answer is then given by Palmoni, the Wonderful Numberer who was clothed in linen and standing upon the waters, “it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished.”
第十二章裡，立勒水上个那一位，畀一个立勒希底结河一岸个天使问道：“要到几时？”这两段经文必须合起来看，一句一句，相互对照。第八章头一道问题是：“关于践踏圣所同圣民个异象，要到几时呢？这事先由异教成就，后来又由教皇制度成就。”第十二章个问题是：“这些奇事，到末了要到几时呢？”随后，巴勒摩尼——那位奇妙个计数者——发誓作答；伊身穿细麻衣，立勒众水之上，说：“必要一载、二载、半载；等到伊把分散圣民权能个事完成了，这一切事就都要完结。”
The questions of the Ulai and Hiddekel Rivers are “how long shall be the vision of the scattering of God’s people that is accomplished by paganism and then papalism as they trample down the sanctuary and host?” The answer is the trampling down ends in 1798, when the work of Palmoni in raising up the Millerite temple begins, and then ends forty-six years later in 1844 when the sanctuary was to be cleansed.
乌莱河搭希底结河所提出个问题乃是：“由异教、随后由教皇制所完成，对上帝子民个分散之异象，要到几时才结束；彼等践踏圣所搭圣民，要到几时为止？” 回答是：此种践踏到1798年结束；其时，Palmoni 兴起米勒派圣殿个工作开始；随后过了四十六年，到1844年，圣所就应当得着洁净。
In chapter twelve Daniel heard the conversation, “but I understood not.” Daniel expressed a desire to understand, as represented by him asking Christ. “O my Lord, what shall be the end of these things?” His expression of desire to understand represented the desire of the wise virgins to understand, for the entire dialogue was placed between the two references of the book of Daniel being sealed to the time of the end. Daniel represented the desire placed upon William Miller to understand the truth which was unsealed in 1798, and the first truth he was led to recognize was the trampling down of the sanctuary and host, first by paganism and then papalism during the period when the power of the holy people was scattered in fulfillment of the “seven times,” of Leviticus twenty-six.
第十二章裡，Daniel 聽見該場對話，「然則我弗明白。」Daniel 表明伊渴想明白，這由伊向 Christ 發問所表現出來：「我主啊，這些事個結局將會如何？」伊這種渴想明白個表達，正代表智慧童女渴想明白，因為全部個對話，乃安置勒《Daniel》書封住直到末時這兩處提及當中。Daniel 代表加勒 William Miller 身上、使伊渴想明白個心志，就是要明白於 1798 年啟封個真理；而伊頭一個蒙引導去認識個真理，就是聖所同軍旅被踐踏，先受異教主義踐踏，後受教皇主義踐踏；這乃發生勒聖民權能被分散個時期當中，乃應驗《Leviticus》二十六章所記個「七期」。
Miller’s desire to know the truth is represented by Daniel’s desire, but Miller’s understanding was incomplete. Daniel represents Miller’s desire, and Belteshazzar represents those that have a complete understanding of the thing and the vision. There are at least five important truths that were part of the experience of the Millerites in chapter twelve of Daniel, that will find a parallel counterpart in the history of the one hundred and forty-four thousand. One is that they fulfilled and understood that they were fulfilling the parable of the ten virgins, with its three-step testing process, and the other is that they understand the foundation stone of the “seven times,” of Leviticus chapter twenty-six.
米勒想要晓得真理个愿望，是但以理个愿望个表号；不过，米勒个理解并弗完全。但以理代表米勒想要个心志，伯提沙撒却代表仔对迭件事体并异象有完全明白个人。至少有五个要紧个真理，是但以理书十二章里头米勒派信徒经历个一部分；迭五个真理，也会在十四万四千人个历史当中寻着相对应个平行。其一，是伊拉应验仔、并且明白自家正在应验十个童女个比喻，以及其中三步个试验过程；其二，是伊拉明白利未记二十六章“七次”个根基石。
We will continue this study in our next article.
阿拉会勒下一篇文章里继续个项研究。
“‘Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom. And five of them were wise, and five were foolish. They that were foolish took their lamps, and took no oil with them; but the wise took oil in their vessels with their lamps. While the bridegroom tarried, they all slumbered and slept. And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him. Then all those virgins arose, and trimmed their lamps. And the foolish said unto the wise, Give us of your oil; for our lamps are gone out. But the wise answered, saying, Not so; lest there be not enough for us and you: but go ye rather to them that sell, and buy for yourselves. And while they went to buy, the bridegroom came; and they that were ready went in with him to the marriage: and the door was shut. Afterward came also the other virgins, saying, Lord, Lord, open to us. But he answered and said, Verily I say unto you, I know you not. Watch therefore; for ye know neither the day nor the hour wherein the Son of man cometh.’
「『到該辰光，天國要好比十個童女，佢拉拿牢自家個燈，出去迎接新郎。其間五個是精明个，五個是愚拙个。愚拙个拿牢燈，卻冇帶油；精明个卻拿牢燈，又把油帶勒器皿裡。新郎耽擱个辰光，佢拉眾人都打盹困覺。到半夜，有呼喊聲響起來：看哪，新郎來哉；儂拉出來迎接伊。該時，眾童女都起身，收拾自家個燈。愚拙个對精明个講：分點儂拉個油畀我拉，因為我拉個燈要滅哉。精明个回答講：只怕勿彀我拉搭儂拉用；儂拉還是寧可到賣油个人該面去，自家去買罷。佢拉去買个辰光，新郎到哉；那預備好个人，就搭伊一同進去赴婚筵；門也關上哉。後來，其餘个童女也來哉，講：主啊，主啊，替我拉開門。伊卻回答講：我實在告訴儂拉，我勿認得儂拉。所以儂拉要儆醒；因為人子來个日子搭時辰，儂拉都勿曉得。』」
“We are now living in a most perilous time, and not one of us should be tardy in seeking a preparation for the coming of Christ. Let none follow the example of the foolish virgins, and think that it will be safe to wait until the crisis comes before gaining a preparation of character to stand in that time. It will be too late to seek for the righteousness of Christ when the guests are called in and examined. Now is the time to put on the righteousness of Christ,—the wedding garment that will fit you to enter into the marriage supper of the Lamb. In the parable, the foolish virgins are represented as begging for oil, and failing to receive it at their request. This is symbolic of those who have not prepared themselves by developing a character to stand in a time of crisis. It is as if they should go to their neighbors and say, Give me your character, or I shall be lost. Those that were wise could not impart their oil to the flickering lamps of the foolish virgins. Character is not transferable. It is not to be bought or sold; it is to be acquired. The Lord has given to every individual an opportunity to obtain a righteous character through the hours of probation; but he has not provided a way by which one human agent may impart to another the character which he has developed by going through hard experiences, by learning lessons from the great Teacher, so that he can manifest patience under trial, and exercise faith so that he can remove mountains of impossibility. It is impossible to impart the fragrance of love,—to give to another gentleness, tact, and perseverance. It is impossible for one human heart to pour into another the love of God and humanity.
“阿拉如今生活勒顶险恶个辰光，阿拉当中一个侪勿应该耽搁，勿去寻求预备，迎接基督个降临。勿要有人学愚拙个童女个样子，想道等到危机来到之后，再去得着能勒彼时站立得住个品格预备，也还是安稳个。等到客人被召进去并受察验个辰光，再去寻求基督个义，已经忒迟了。如今正是穿上基督个义个辰光——就是能叫侬配进羊羔婚筵个礼服。勒个比喻里，愚拙个童女被描写成功向人讨油，末了照伊拉个请求也得勿着。个是表明仔一等人，伊拉勿曾借着养成一种能勒危机辰光站立得住个品格，来预备自家。就好像伊拉去向邻舍讲：把侬个品格拨我，否则我就要灭亡了。聪明个童女却勿能把伊拉个油分拨愚拙童女忽明忽暗个灯。品格是勿能转让个。伊既勿是买得来，也勿是卖得脱；伊是应当得着个。主已经拨每一个人机会，勒恩典宽容个时期之中得着公义个品格；但是伊并呒没预备一条路，叫一个人能把自家经过艰难经历、从大教师学来功课而养成个品格传拨别人，叫伊能勒试炼之下显出忍耐，并运用信心，甚至移开不可能个大山。爱个馨香是勿可能传拨个——温柔、机警同坚忍，也勿可能交给别人。一个人个心，也绝对勿可能把对上帝同人类个爱，倾注到另外一个人个心里。”
“But the day is coming, and it is close upon us, when every phase of character will be revealed by special temptation. Those who remain true to principle, who exercise faith to the end, will be those who have proved true under test and trial during the previous hours of their probation, and have formed characters after the likeness of Christ. It will be those who have cultivated close acquaintance with Christ, who, through his wisdom and grace, are partakers of the divine nature. But no human being can give to another, heart-devotion and noble qualities of mind, and supply his deficiencies with moral power. We can each do much for each other by giving to men a Christlike example, thus influencing them to go to Christ for the righteousness without which they cannot stand in the judgment. Men should prayerfully consider the important matter of character-building, and frame their characters after the divine model.” The Youth Instructor, January 16, 1896.
“毋过日子会来到，而且已经挨近我伲，到辰光每一种品格个方面，侪要借着特别个试探显露出来。凡坚守原则、一直运用信心到末了个人，乃是那些在伊拉宽容时期先前个时辰当中，于试验搭患难之下已经证明自己忠信，并且照基督个样式塑造成品格个人。会是那些培养了搭基督亲密相交个人；伊拉借着伊个智慧搭恩典，得有分于神个性情。毋过，任何一个人总弗能够把心里个献身搭高贵个心思品质赐给别人，也弗能够用道德个能力去补足别人个缺欠。我伲每一个人都能够为别人做许多事，就是拿基督化个榜样摆勒人面前，如此影响伊拉去归向基督；离开了伊个义，伊拉就弗能够勒审判中站立得住。人应当带着祷告来思想品格建造个重大事情，并且照着神圣个模范来塑造自己个品格。”《The Youth Instructor》，1896年1月16日。