Daniel chapter one represents the history of the first and second angels from August 11, 1840, until October 22, 1844. Daniel chapter four also addresses the history of the first and second angels from 723 BC, until October 22, 1844. Of course, this is impossible to see without the latter rain methodology of “line upon line.”
但以理書第一章表明第一位同第二位天使个歷史，自公元1840年8月11日起，一直到1844年10月22日為止。但以理書第四章也講著第一位同第二位天使个歷史，自主前723年起，一直到1844年10月22日。當然，若弗用「一行加一行」个晚雨方法，這是弗可能看出來个。
Nebuchadnezzar, in chapter four, is a very complex prophetic symbol. It is important to remind ourselves of what he represents as we begin to consider the unsealing of the Ulai River vision in the history of William Miller. Nebuchadnezzar’s second dream, not unlike William Miller’s second dream, represented the “seven times,” of Leviticus twenty-six, which is the prophetic thread that weaves the entire book of Daniel together. When Daniel interpreted Nebuchadnezzar’s dream of chapter four, he warned him of a coming judgment, and in so doing typified the first angel’s message that arrived into history at the “time of the end” in 1798.
尼布甲尼撒㑚第四章里向，係一個極其複雜个預言表號。當𠮶我哋開始思量烏萊河異象喺威廉·米勒歷史當中个開啟辰光，提醒自家佢所表明个係啥物，乃是要緊个。尼布甲尼撒个第二個夢，佮威廉·米勒个第二個夢相仿，乃係表明《利未記》二十六章个「七個時期」；此一線預言个經緯，將《但以理書》全書織結成一體。當但以理解明尼布甲尼撒喺第四章个夢辰光，佢警戒伊將有審判來到；佢喺恁樣行个時節，也就預表了第一位天使个信息，就是喺一七九八年「末時」進入歷史个彼個信息。
When the judgment that Nebuchadnezzar was warned was to come arrived, the arrival typified October 22, 1844, when the investigative judgment began. In chapter four, both the warning message provided by Daniel, and the arrival of the judgment connected with the warning message were represented by the word “hour”. The “hour” of Nebuchadnezzar’s judgment represented the “hour” of God’s judgment in the first angel’s message. It also typified the “hour” of the Sunday law, when God’s executive judgment begins. The portion of Daniel chapter four that represents the arrival of the first angel’s message in 1798, and the arrival of the third angel on October 22, 1844, which is symbolized by the word “hour,” is then repeated and enlarged upon. The technique of repeat and enlarge is a prophetic technique that occurs repeatedly in prophecy, but especially in the book of Daniel.
当尼布甲尼撒所受警告之审判临到个辰光，其来到预表一八四四年十月二十二日，即查案审判开头个日子。勒第四章里，丹以理所传个警告信息，搭同该警告信息相连个审判来到，侪用“时辰”个字来表明。尼布甲尼撒受审判个“时辰”，表明头一个天使信息里上帝审判个“时辰”。伊也预表主日法令个“时辰”，其辰光上帝执行个审判开头。丹以理书第四章当中，表明头一个天使信息于一七九八年来到，以及第三个天使于一八四四年十月二十二日来到、并用“时辰”个字来象征个那一段，随后就再讲一遍，并加以扩充。重复并扩充个手法，乃系预言当中一再出现个预言手法，尤其勒但以理书里更加显明。
Once Nebuchadnezzar arrived at the “hour” of judgment, the “seven times,” that was his judgment, began, and as the king of the north, he then represented the judgment brought upon the northern kingdom of Israel in 723 BC. He was given the heart of a beast, and a beast is a kingdom in Bible prophecy, and from 723 BC, through to 1798, he represented the two forms of paganism that are so often the subject of the book of Daniel.
尼布甲尼撒一到審判个「時辰」，就是个「七期」，伊个審判就開始了；並且作爲北方个王，伊隨後就表徵公元前723年臨到以色列北國个審判。伊受賜了獸个心，而獸勒《聖經》預言當中就是一個國度；故此，自公元前723年起，一直到1798年，伊表徵了異教主義个兩種形態，這兩種形態正是《但以理書》當中屢次論及个題旨。
For twelve hundred and sixty days, representing twelve hundred and sixty years, he represented the pagan desolating power, and then for another twelve hundred and sixty days, symbolizing twelve hundred and sixty years, he represented the papal desolating power. The heart of both desolating powers was the same, for papalism is simply paganism wearing the profession of Christianity.
一千二百六十日——表明一千二百六十年——伊系代表异教个荒凉毁坏势力；随后另有一千二百六十日——象征一千二百六十年——伊系代表教皇制个荒凉毁坏势力。两种荒凉毁坏势力个中心实质原系一样个，因为教皇制不过就是披着基督教名义个异教而已。
At the “end of the days,” which is a symbol identified in Daniel chapter twelve, that represents the “time of the end” in 1798, his kingdom was restored unto him. The testimony of Daniel four, and the Spirit of Prophecy, identifies that when his kingdom was restored at the “end of the days,” he was a converted man. He then becomes a prophetic symbol of four significant truths. He becomes the prophetic link between the dragon power of paganism, which he represented in the first half of his “seven times,” and of the beast power, which he represented in the last half of his “seven times.” As a symbol of those two powers, standing as a restored kingdom in 1798, he then represents the third desolating power (the false prophet), which was to reign for seventy symbolic years, while the whore of Tyre was forgotten. As the king of Babylon, Nebuchadnezzar represents the prophetic link between the three powers that would become modern Babylon in the last days, which then leads the world to Armageddon.
到“末后个日子”，此乃《但以理书》第十二章所标明个一个象征，表明1798年个“末时”，伊个国度复归拨伊。《但以理书》第四章个见证搭预言之灵指出，当伊个国度到“末后个日子”复归辰光，伊已经是一个悔改归正个人。随后，伊就成为四项重大真理个预言性象征。伊成为一个预言性个联结，连接异教主义个龙权势——伊勒伊“七期”个前半段所代表个——搭兽个权势——伊勒伊“七期”个后半段所代表个。作为此两种权势个象征，伊勒1798年以一个复兴个国度而立，随后又代表第三个施行荒凉个权势（假先知）；当推罗个淫妇被遗忘个辰光，此权势要掌权七十个象征年。尼布甲尼撒作为巴比伦王，乃是预言上连接末后日子里将要成为现代巴比伦个三种权势个纽带；随后，此现代巴比伦要引领世界走向哈米吉多顿。
He also represented the birth of the United States as the earth beast, which began in 1798 as a lamb, symbolized by his converted experience. He would simultaneously represent the two horns on the earth beast, which as Republicanism and Protestantism represented the strength of the United States, which was what allowed it to become the most favored nation in the world. Yet at the end of the seventy symbolic years those two horns would then be represented as apostate Republicanism and apostate Protestantism, with both horns divided into two classes. Republicanism’s horn would consist of the Democratic party that openly disregarded the sacred principles of the Constitution, and the Republican party that professed to be the defenders and champions of the Constitution, but in actuality denied the sacred principles of the Constitution, while choosing traditions and customs to supersede the principles within that sacred document.
伊也表明了美利坚合众国作为地兽个诞生；该国于1798年起首如同羔羊，而此象征于伊归正个经历。伊同时还表征地兽身浪个两只角；此两角，即共和主义搭新教主义，表明美国个力量，也正是靠此，伊得以成为世界浪最蒙眷顾个国家。然而，到了七十个预表性年岁个末了，此两只角便要被表明为背道个共和主义搭背道个新教主义，而且两只角都要分作两等。共和主义个角将由民主党构成——该党公然轻忽宪法个神圣原则——以及共和党构成——该党自称是宪法个维护者搭捍卫者，实则否认宪法个神圣原则，反倒拣选传统搭习俗，叫其凌驾于该神圣文献内里个原则之上。
The two parties were typified by the Sadducees and Pharisees in the time of Christ. The spirit of the Sadducees and Pharisees would also be manifested in the horn of apostate Protestantism, with one class upholding Sunday worship and the other Sabbath worship. Nebuchadnezzar’s converted condition at the “end of the days,” in 1798, fitly represents the United States, and both horns of the earth beast. All three symbols—the earth beast and its two horns, were destined to change from a lamb unto a dragon.
基督在世个辰光，撒都该人搭法利赛人就预表了迭两派。撒都该人搭法利赛人个灵，也会显明勒背道更正教个角上，一班拥护礼拜日崇拜，另一班拥护安息日崇拜。尼布甲尼撒勒“日子个末了”之辰，也就是1798年，所显出个归正景况，恰切预表了美国，并地兽个两只角。迭三个表号——地兽搭伊个两只角——命定总要从羔羊变作龙。
Nebuchadnezzar, at the end of his “seven times,” represented the link which identified his literal kingdom of Babylon as the symbol of modern Babylon in the last days, which is made up of the dragon, the beast and the false prophet. He also represented the three prophetic entities represented by the earth beast with two horns, that changes from a lamb unto a dragon during the seventy symbolic years that the whore of Tyre is forgotten. It is profound that his literal kingdom is the very kingdom that typifies the kingdom that reigns for seventy symbolic years.
尼布甲尼撒，㑚伊“七期”个末了，表明了一重连结，借此认明佢字面个巴比伦国度，就是末后日子现代巴比伦个象征；此现代巴比伦，乃由龙、兽并假先知所构成。佢也表明了由有两角个地兽所代表个三重预言实体；此地兽，在推罗个淫妇被忘记个七十个象征年之间，从羊羔变作龙。佢字面个国度，正是那预表统治七十个象征年之国度个国度；此事实实在深奥。
Nebuchadnezzar’s symbolism of chapter four, is to be laid over the top of chapter one. When that application is made, it brings together the waymarks of Millerite history, and confirms several truths of the Ulai River vision that were unsealed at that time. The foundation and central pillar of the Millerite movement was the question and answer of Daniel chapter eight, and verses thirteen and fourteen. The question was, “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?”
尼布甲尼撒第四章个表号，爱得覆盖勒第一章之上。迭个应用一经施行，就将米勒派历史个路标汇拢起来，并证实了乌莱河异象里若干当时已得开封个真理。米勒派运动个根基并中央柱石，乃是《但以理书》第八章第十三、第十四节个问答。迭个问题是：“到几时，者常献个燔祭同荒凉个罪过之异象，致使圣所同军旅都被践踏？”
Of the hundreds, if not thousands of added words in the Bible, it is only the added word “sacrifice” that inspiration identifies as not belonging to the text. When the word is properly removed it clearly identifies that “the daily and the transgression” are two distinct desolating powers. Sister White specifically identifies the word “sacrifice” was added by human wisdom and does not apply to the text, and in the same passage she also identifies that the Millerites were correct in identifying “the daily” as paganism. The grammatical terms within the question of verse thirteen, were carefully identified by Christ through the writings of Sister White, and when governed by the texts and the added inspired instructions, the question is, “How long shall be the vision concerning the two desolating powers of paganism and papalism, that were to trample down both the sanctuary and God’s people?”
圣经里向来添进去个几百、若弗是几千个字当中，只有添进去个“祭物”一字，蒙启示明白指出其弗属原文。箇字若照样删脱，就清清爽爽显明“常献个”搭“悖逆”乃是两种各别个行荒凉之权势。怀爱伦姊妹明明指出，“祭物”一字是人个智慧添上去个，弗适用于原文；而且伊在同一段话里也指出，米勒派将“常献个”认作异教主义，原是对个。第十三节问题里向个文法关系，基督借着怀爱伦姊妹个著作，已经仔细标明；若依经文本身并所加个受灵感指示来定准，箇个问题就是：“关于异教主义搭教皇主义箇两种使地荒凉个权势、彼时要践踏圣所并上帝子民个异象，要到几时呢？”
Therefore, when Nebuchadnezzar is located at the “time of the end,” in 1798, he is representing a converted man and therefore represents the “wise” that would understand the central pillar and foundation of Adventism. His conversion identifies the “wise” that understand the “increase of knowledge” which was unsealed at that time, but his own prophetic symbolism directly illustrates the history that is the subject of the question of, “how long would be the vision of the desolating power of paganism and papalism which would trample down God’s people (the host), and God’s sanctuary?” As a symbol of a “wise virgin” who understands the “increase of knowledge,” he represents William Miller, for Miller is the symbol of those who were “wise” in the history that began at the “time of the end,” in 1798.
故此，當尼布甲尼撒被置於「末時」——一七九八年——其所表徵者，乃是一個悔改歸正個人，因而亦表徵彼等「智慧人」，就是能明白復臨信仰中央柱石與根基者。伊个歸正，表明了彼等「智慧人」，就是明白當時所啟封个「知識增長」者；然而，伊本身个預言表號，卻直接闡明了作為該問題主題个歷史，就是：「異教主義與教皇主義那使地荒涼个勢力，要踐踏上帝个百姓（軍旅）並上帝个聖所，這異象要到幾時呢？」作為一個明白「知識增長」个「智慧童女」之表號，伊乃表徵威廉·米勒；因米勒正是彼段始於「末時」——一七九八年——之歷史中彼等「智慧人」个表號。
Nebuchadnezzar is a symbol of the waymark of the “time of the end,” and when laid over chapter one, he also represents the arrival of the first angel at that time, because in chapter four, the “hour” in which Daniel provides Nebuchadnezzar with the warning message, marks when the first angel arrived, and that was 1798. The “hour” when Nebuchadnezzar’s judgment arrived, represented the “hour” of the beginning of God’s investigative judgment on October 22, 1844. The waymarks produced by the symbolism of Nebuchadnezzar in chapter four, are 723 BC, 538, 1798 (the time of the end) and October 22, 1844.
尼布甲尼撒乃係「末時」路標个一隻表號；若將伊疊合於第一章，伊也表明彼時第一位天使个來到。因為在第四章內，但以理向尼布甲尼撒提出警告信息个「時辰」，標誌第一位天使來到个時候；此即一七九八年。尼布甲尼撒審判臨到个「時辰」，乃表明一八四四年十月二十二日上帝查案審判開始个「時辰」。第四章中藉尼布甲尼撒之表號所產生个路標，乃係公元前七二三年、五三八年、一七九八年（末時）以及一八四四年十月二十二日。
The waymarks of Millerite history in Daniel chapter one, begin with Jehoiakim, who is a symbol of the empowerment of the first message which had arrived at the “time of the end,” in 1798. The empowerment of the first message, represented by Jehoiakim, marks August 11, 1840. The conquering of Jehoiakim begins the seventy years of Babylon’s reign, that ends with the decree of Cyrus. Chapter one of Daniel identifies a three-step testing process, represented as a dietary test, followed by a visual test that concludes with a litmus test. Those three tests represent August 11, 1840, when the mighty angel that was no less a personage than Jesus Christ, came down out of heaven with a little book that God’s people were then to “eat”, just as Daniel and the three worthies chose to eat the diet of pulse, rather than the diet of Babylon.
但以理書第一章裏向米勒派歷史个路標，起首於約雅敬；伊係一個表號，象徵第一道信息个得著權能。該道信息曾經喺1798年、到達「末時」个辰光臨到。第一道信息个得權，係由約雅敬來表明，所標誌个就係1840年8月11日。約雅敬个被征服，開頭巴比倫七十年統治；該統治到古列个諭旨而告終。 但以理書第一章指出一個分三步个試驗過程：以飲食个試驗為表，隨後係一個可見个試驗，末後以一個驗明真相个試驗作結。此三樣試驗，所代表个就係1840年8月11日；該日有一位大力个天使——伊實在弗亞於耶穌基督本人——從天降落，帶牢一本小書；上帝个百姓當時就該當「吃」這本書，正如但以理同三位忠勇之人揀選吃豆蔬之食，而弗吃巴比倫个飲食一樣。
The second test of that process represented the manifestation of the Protestant churches’ rejection of Miller’s message (the first angel’s message), when a distinction could then be seen between the Millerite movement, and the Protestant churches that then began their prophetic role as apostate Protestantism. The distinction between those two classes was as marked as was Daniel and the three worthies’ flesh appearing fairer and fatter for eating the heavenly food, instead of the Babylonian diet. That distinction was marked at the end of the biblical year of 1843 (April 19, 1844), when the tarrying time of the parable of the ten virgins arrived.
该过程个第二道试验，表明新教各教会弃绝米勒个信息（头一道天使个信息）个显现；到个辰光，就看得出米勒派运动搭新教各教会之间个分别。后者自此开始担任佢预言中个角色，就是背道个新教。迭两等人之间个分别，正如但以理搭三个忠信之人，因吃天上个粮食、勿吃巴比伦个饮食，显得更加俊美肥壮一样，分外明显。迭个分别，明明白白显出来，是勒圣经年度一八四三年个末了（1844年4月19日），就是十个童女比喻里向“延迟个辰光”来到个辰光。
The third test, which was the litmus test, represented October 22, 1844 when, after three years, the “hour” came when Nebuchadnezzar himself judged and pronounced Daniel and the three worthies “ten times” better than the Babylonian wise men. Placing Daniel chapter four, over chapter one, produces the waymarks of Millerite history beginning with the “time of the end” in 1798; the empowerment of the first angel’s message on August 11, 1840; the first disappointment on April 19, 1844; and the great disappointment of October 22, 1844.
第三道试验，亦即石蕊试验，表明了1844年10月22日；彼时，三年之后，那一“时辰”来到，尼布甲尼撒亲自审断，并宣告但以理同三位忠贤比巴比伦个智慧人“强十倍”。将但以理书第四章覆盖于第一章之上，便显出米勒派历史个路标：起于1798年个“末时”；1840年8月11日第一位天使信息个得能；1844年4月19日个第一次失望；以及1844年10月22日个大失望。
Beyond identifying the specific waymarks of Millerite history, the two chapters, when brought together “line upon line,” illustrate the message of the first angel, identify the two desolating powers that are the subject of the foundational doctrine of the twenty-three hundred days, and also the three-step testing process of Daniel twelve which always occurs when the book of Daniel is unsealed.
除脱指明米勒派历史个特定路标之外，此两章若“以命加命”摆勒一淘，亦显明头一个天使个信息，指出廿三百日根基道理所论及个两股施行荒凉个势力，并且也显明《但以理书》第十二章个三步试验过程；每逢《但以理书》得着开封个辰光，此过程总是要发生。
They also identify that Nebuchadnezzar, as the symbol of the wise in 1798, in conjunction with his second dream in chapter four, represents William Miller, whose movement was to become the true Protestant horn. The work of William Miller, that represents the foundational truths of Adventism, are represented upon Habakkuk’s two tables, and God directed in the production of both those sacred tables.
伊拉也指出，尼布甲尼撒作為一七九八年智慧人个表號，並連同伊喺第四章个第二個夢，一道代表威廉・米勒；伊个運動本來要成為真正个新教角。威廉・米勒个工作，亦即代表復臨信仰根基性真理个工作，係表現喺哈巴谷个兩塊版上，並且上帝喺此兩塊聖版个製作之中攏有親自引導。
There were several prophetic truths that Miller did not see correctly because his vantage point of prophetic history disallowed him from recognizing that there are three desolating powers; not only paganism (the dragon), papalism (the beast), but also apostate Protestantism (the false prophet). In God’s providence those prophetic understandings of Miller, that were limited by his vantage point in history, were not represented upon the two sacred tables of Habakkuk.
米勒有幾樣預言眞理並無看得正確，因爲伊所立預言歷史个觀點，弗許伊認出有三個施行荒涼个權勢；弗但是異教（龍）、教皇制（獸），還有背道个新教（假先知）。照上帝个護理，米勒該些對預言个領會，因着伊在歷史中所處个觀點有所局限，並弗曾表現在哈巴谷兩塊神聖个版上。
Nebuchadnezzar’s second dream in chapter four of Daniel, represents William Miller’s second dream. Both dreams address the “seven times,” and Miller’s dream identifies the rejection of his work that began in 1863, and escalates until the Midnight Cry. Both dreams end with a kingdom restored after a period of scattering. For this reason, we will consider Miller’s second dream, before we consider directly the vision of the Ulai River that was unsealed in 1798.
但以理書第四章裡尼布甲尼撒个第二場夢，表明威廉·米勒个第二場夢。兩場夢都講着「七期」，米勒个夢指出對伊工作个棄絕；此種棄絕起頭於 1863 年，並一直加劇，直到半夜呼聲。兩場夢个收梢，攏係一個國度經過分散个時期以後，重新得着恢復。為着此個緣故，咱先要考察米勒个第二場夢，然後再直接來看 1798 年被開啟个烏萊河異象。
“I dreamed that God, by an unseen hand, sent me a curiously wrought casket about ten inches long by six square, made of ebony and pearls curiously inlaid. To the casket there was a key attached. I immediately took the key and opened the casket, when, to my wonder and surprise, I found it filled with all sorts and sizes of jewels, diamonds, precious stones, and gold and silver coin of every dimension and value, beautifully arranged in their several places in the casket; and thus arranged they reflected a light and glory equaled only to the sun.
“我梦见上帝藉一只看弗见个手，送拨我一只做工奇巧个小匣子，约有十吋长、六码见方，系用乌木同珍珠精工镶嵌做成。匣子浪有一把钥匙附勒。我要紧拿起钥匙，开脱匣子；我正当惊奇诧异个辰光，发现里向装满了各样各式、大小弗一个珠宝、钻石、宝石，并各等尺寸、各等价值个金银钱币，都雅致排列勒匣子里向各自个所在；伊拉照此排好，就反映出一种光明同荣耀，只有日头好相比拟。”
“I thought it was not my duty to enjoy this wonderful sight alone, although my heart was overjoyed at the brilliancy, beauty, and value of its contents. I therefore placed it on a center table in my room and gave out word that all who had a desire might come and see the most glorious and brilliant sight ever seen by man in this life.
“我想，纵然我心里为其中所包个光辉、华美并其珍贵价值而欢喜极仔，也弗是单独享受者番奇妙景象个我之本分。故此，我就拨伊安放勒我房里当中个桌子浪，并放出话去，凡有心愿个人，侪好来观看此生人所曾见过个顶荣耀、顶辉煌个异象。
“The people began to come in, at first few in number, but increasing to a crowd. When they first looked into the casket, they would wonder and shout for joy. But when the spectators increased, everyone would begin to trouble the jewels, taking them out of the casket and scattering them on the table. I began to think that the owner would require the casket and the jewels again at my hand; and if I suffered them to be scattered, I could never place them in their places in the casket again as before; and felt I should never be able to meet the accountability, for it would be immense. I then began to plead with the people not to handle them, nor to take them out of the casket; but the more I pleaded, the more they scattered; and now they seemed to scatter them all over the room, on the floor and on every piece of furniture in the room.
“眾人開始進來，起先人數勿多，後來越聚越多，成了一大群。伊拉頭一眼朝箱子裡看進去辰光，就會驚奇，並且歡喜喊叫。毋過，等看的人增添之後，人人就開始去擾動該些寶石，拿出箱子，散放勒桌子浪。我就開始想，主人必要向我追討這隻箱子搭該些寶石；倘使我由得伊拉散失開去，我就再也弗能像先前個樣子，把伊拉一粒一粒放回箱子裡個原處；我也覺著，我決計擔當弗起這責任，因為其重大到極。我就開始懇求人眾，弗要去動伊拉，也弗要從箱子裡拿出來；毋過，我越懇求，伊拉越散得厲害；到此時，伊拉像是把寶石散得滿房間都是，地板浪、房裡各樣傢生浪，無一處弗有。”
“I then saw that among the genuine jewels and coin they had scattered an innumerable quantity of spurious jewels and counterfeit coin. I was highly incensed at their base conduct and ingratitude, and reproved and reproached them for it; but the more I reproved, the more they scattered the spurious jewels and false coin among the genuine.
“我后首看见，伊拉勒真个宝石搭铜钿当中，撒开咾数勿清个假宝石搭伪钿。我为着伊拉卑劣个行径搭忘恩负义，心里极其恼怒，就为此责备伊拉、申斥伊拉；不过我越是责备，伊拉越是拨假宝石搭伪钿撒勒真个当中。 ”
“I then became vexed in my physical soul and began to use physical force to push them out of the room; but while I was pushing out one, three more would enter and bring in dirt and shavings and sand and all manner of rubbish, until they covered every one of the true jewels, diamonds, and coins, which were all excluded from sight. They also tore in pieces my casket and scattered it among the rubbish. I thought no man regarded my sorrow or my anger. I became wholly discouraged and disheartened, and sat down and wept.
“后来，我个物质个魂里就烦乱起来，开始用肉身个气力推伊拉出去房间；不过当我推出去一个个辰光，另外三个又会进来，还带进泥垢、刨花、砂子，并各样垃圾，直到伊拉把所有真个珠宝、金刚钻同钱币完全盖没脱，叫人一眼也看勿见。伊拉还把我个匣子撕得粉碎，散落勒垃圾当中。我想，竟然无一个人顾念我个忧伤，也无一个人理会我个愤怒。我就全然灰心丧气，坐了下来，哭泣起来。 ”
“While I was thus weeping and mourning for my great loss and accountability, I remembered God, and earnestly prayed that He would send me help. Immediately the door opened, and a man entered the room, when the people all left it; and he, having a dirt brush in his hand, opened the windows, and began to brush the dirt and rubbish from the room.
「当我为了我个重大损失搭应当担当个责任恁般哭泣悲哀个辰光，我想起了上帝，就切切祈求伊差遣帮助来搭救我。随即门开了，一个人走进房间；众人就侪离开了。伊手里拿着一把掸帚，打开窗子，就开始把房里个尘土搭垃圾扫拂出去。
“I cried to him to forbear, for there were some precious jewels scattered among the rubbish.
「我向伊呼求，叫伊暫且住手，因為喺廢墟瓦礫當中，散落咾幾顆寶貴个珍珠。」
“He told me to ‘fear not,’ for he would ‘take care of them.’
伊对我讲，弗要惧怕，因爲伊会照应伊拉。
“Then, while he brushed the dirt and rubbish, false jewels and counterfeit coin, all rose and went out of the window like a cloud, and the wind carried them away. In the bustle I closed my eyes for a moment; when I opened them, the rubbish was all gone. The precious jewels, the diamonds, the gold and silver coins, lay scattered in profusion all over the room.
“后来，伊拂去尘土搭垃圾，还有假宝石搭伪铜钿；一歇歇辰光，伊拉统统像云一样腾起来，从窗口出去，风把伊拉吹走了。我勒一片忙乱当中，合了一歇眼睛；等我张开眼睛个辰光，垃圾已经一点勿剩。珍贵个宝石、钻石、金银铜钿，满满散落勒房间里向。”
“He then placed on the table a casket, much larger and more beautiful than the former, and gathered up the jewels, the diamonds, the coins, by the handful, and cast them into the casket, till not one was left, although some of the diamonds were not bigger than the point of a pin.
伊随后摆上一只匣子，较先前个只大得多，也华美得多；伊一把一把地拢起宝石、钻石并钱币，掷入匣中，直到一件也弗剩下，虽则其中有些钻石并不大过针尖。
“He then called upon me to ‘come and see.’
伊就召我「来仔看」。
“I looked into the casket, but my eyes were dazzled with the sight. They shone with ten times their former glory. I thought they had been scoured in the sand by the feet of those wicked persons who had scattered and trod them in the dust. They were arranged in beautiful order in the casket, everyone in its place, without any visible pains of the man who cast them in. I shouted with very joy, and that shout awoke me.” Early Writings, 81–83.
“我朝棺匣里向望，弗过我个眼睛叫所见个景象照得发眩。伊拉发出个荣光，比先前强十倍。我想伊拉曾叫那些恶人个脚，在砂里擦磨过；彼些恶人曾把伊拉撒开，践踏在尘土里。伊拉在棺匣里摆列得端正美好，各归其位，望弗出一点那摆放伊拉个人所费个辛苦。我因极大个欢喜就喊出声来；就嗰一声喊，把我叫醒了。”《早期著作》，81–83。
We will address Miller’s dream in the next article.
倷下篇文章裡向會論到米勒个夢。
The following is an introduction of William Miller’s second dream, written by James White when he published Miller’s dream in the Advent Herald.
下文係威廉・米勒第二個夢个引言，乃詹姆士・懷特當佢喺《Advent Herald》發表米勒个夢个辰光所寫。
“The following dream was published in the Advent Herald, more than two years since. I then saw that it clearly marked out our past Second Advent experience, and that God gave the dream for the benefit of the scattered flock.
「下底个梦，早两年多之前已发表勒《Advent Herald》上。我其辰就看见，这梦清清楚楚标明了阿拉过去对于第二次降临个经历，并且上帝赐下此梦，乃是为着分散各处个羊群个益处。
“Among the signs of the near approach of the great and the terrible day of the Lord, God has placed dreams. See Joel 2:28–31; Acts 2:17–20. Dreams may come in three ways; first, ‘through the multitude of business.’ See Ecclesiastics 5:3. Second, those who are under the foul spirit and deception of Satan, may have dreams through his influence. See Deuteronomy 8:1–5; Jeremiah 23:25–28; 27:9; 29:8; Zechariah 10:2; Jude 8. And third, God has always taught, and still teaches his people more or less by dreams, which come through the agency of angels and the Holy Spirit. Those who stand in the clear light of truth will know when God gives them a dream; and such will not be deceived and led astray by false dreams.
「㑚主个大而可畏之日将近个诸般兆头里， 神安放了梦。请看《约珥书》2:28–31；《使徒行传》2:17–20。梦可以从三样途径而来：第一，『因事务繁多』。请看《传道书》5:3。第二，凡伏勒撒但个污秽之灵并受其迷惑个人，也会因其影响而有梦。请看《申命记》8:1–5；《耶利米书》23:25–28；27:9；29:8；《撒迦利亚书》10:2；《犹大书》8。第三， 神向来教训伊个百姓，现今也仍旧或多或少借着梦来教训伊拉；此等梦，乃借着天使并圣灵个运行而来。凡立勒真理明光之中个人，必晓得几时是 神赐伊拉梦；如此个人，也勿会受假梦所欺，并被引差了路。」
“‘And he said, Hear now my words; if there be a prophet among you, I the Lord will make myself known unto him in a vision, and will speak unto him in a dream.’ Numbers 12:6. Said Jacob, ‘The angel of the Lord spake unto me in a dream.’ Genesis 31:2. ‘And God came to Laban the Syrian in a dream by night.’ Genesis 31:24. Read the dreams of Joseph, [Genesis 37:5–9], and then the interesting story of their fulfilment in Egypt. ‘In Gibeon the Lord appeared to Solomon in a dream by night.’ 1 Kings 3:5. The great important image of the second chapter of Daniel was given in a dream, also the four beasts, etc. of the seventh chapter. When Herod sought to destroy the infant Saviour Joseph was warned in a dream to flee into Egypt. Matthew 2:13.
「伊講：『阿拉而今聽我个言語；若爾等中間有先知，我——耶和華——就要在異象中向伊顯明自家，在夢中對伊講話。』」民數記 12:6。雅各講：『耶和華个使者在夢中對我講話。』創世記 31:2。『神夜裡在夢中臨到亞蘭人拉班。』創世記 31:24。讀約瑟个夢，[創世記 37:5–9]，再讀伊拉在埃及應驗个動人故事。『在基遍，耶和華夜裡在夢中向所羅門顯現。』列王紀上 3:5。但以理第二章裡个偉大重要之像，係在夢中賜下个；第七章个四獸等等，也係如此。希律欲毀滅嬰孩救主个辰光，約瑟在夢中得著警戒，叫伊逃往埃及。馬太福音 2:13。
“‘And it shall come to pass in the LAST DAYS, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams.’ Acts 2:17.
「上帝講：『到咾末後个日子，我要將我个靈澆灌凡有血氣个人；儂个兒子搭女兒要講預言，少年人要看見異象，老年人要做異夢。』」使徒行傳 2:17。
“The gift of prophecy, by dreams and visions, is here the fruit of the Holy Spirit, and in the last days is to be manifested sufficiently to constitute a sign. It is one of the gifts of the gospel church.
“先知个恩赐，藉着异梦搭异象，㑚搭是圣灵个果子；到末后个日子里，必要充充分分显明出来，成为一个预兆。伊是福音教会个恩赐之一。”
“‘And he gave some apostles; and some PROPHETS; and some evangelists; and some pastors and teachers; For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ.’ Ephesians 4:11–12.
“‘伊赐下有些作使徒；有些作先知；有些作传福音个；有些作牧者搭教师；为着成全众圣徒，为着事奉个工作，为着建造基督个身体。’ 以弗所书 4:11–12。”
“‘And God hath set some in the church, first apostles, secondarily PROPHETS,’ etc. 1 Corinthians 12:28. ‘Despise not PROPHESYINGS.’ 1 Thessalonians 5:20. See also Acts 13:1; 21:9; Romans 7:6; 1 Corinthians 14:1, 24, 39. Prophets or prophesyings are for the edification of the church of Christ; and there is no evidence that can be produced from the word of God, that they were to cease before evangelists, pastors and teachers were to cease. But says the objector, ‘There has been so many false visions and dreams that I cannot have confidence in anything of the kind.’ It is true that Satan has his counterfeit. He always had false prophets, and certainly we may expect them now in this his last hour of deception and triumph. Those who reject such special revelations because the counterfeit exists, may with equal propriety go a little farther and deny that God ever revealed himself to man in a dream or a vision, for the counterfeit always existed.
「『上帝設立一啲人在教會裏，第一是使徒，第二是先知，』等等。」哥林多前書 12:28。「『毋通藐視講預言个事。』」帖撒羅尼迦前書 5:20。還可參看使徒行傳 13:1；21:9；羅馬書 7:6；哥林多前書 14:1, 24, 39。先知，抑或講預言个事，乃是為着基督教會个造就；並且，從上帝个話語裏，並無啥證據好提出來證明：先知與預言个恩賜會在傳福音个、牧者同教師停止以前先行止息。但反對个人講：『假異象同假夢忒多了，我對這一類个事體實在無法相信。』這話固然是真；撒但有伊个冒充。伊向來就有假先知；並且，現今正在伊欺哄同得勢个末後時辰，我儕當然也可預料會有這等人。若有人因為有冒充个存在，就拒絕這類特別个啟示；那伊也同樣可以再進一步，竟至於否認上帝曾經在夢中或異象中向人顯明伊自己，因為冒充个事向來就有。」
“Dreams and visions are the medium through which God has revealed himself to man. Through this medium he spake to the prophets; he has placed the gift of prophecy among the gifts of the gospel church, and has classed dreams and visions with the other signs of the ‘LAST DAYS.’ Amen.
「夢同異象，係上帝向人顯明伊自家个媒介。藉着箇個媒介，伊曾向眾先知講話；伊也將預言个恩賜安置勒福音教會諸般恩賜當中，並且將夢同異象列勒『末後日子』其他徵兆一淘。阿們。」
“My object in the above remarks has been to remove objections in a scriptural manner, and prepare the mind of the reader for the following.” James White.
“我喺上头格评述里向个目的，是要用合乎圣经个方式排除反对意见，并替读者个心思为下文做好准备。” James White.