The increase of knowledge that is represented by the vision of the Ulai River is what ultimately was written upon Habakkuk’s two tables.
由烏萊河个異象所表明个知識之增長，終究就是寫勒哈巴谷兩塊版上个內容。
“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.
「交織勒伊拉向來認作係應驗勒第二次降臨辰光个預言當中，有特別切合佢拉當時疑惑弗定、懸心等待个景況个教訓，勉勵佢拉用信心耐心等候；如今勒佢拉悟性裡向還晦暗弗明个，到了相宜个辰光，自會變得明白清楚。」
“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.’
「迭些预言当中，有《哈巴谷书》2:1–4 箇预言：『我要立勒我个守望所浪，站勒楼台浪，看伊向我讲啥个，也看我受责备个辰光该当哪能回答。主回答我讲：将异象写下来，明明白白写勒版浪，叫读个人会得奔走传扬。因为迭个异象还有定期；到末后必要发明，并弗会虚谎；纵然迟延，也要等候；因为伊一定会来到，并弗再迟延。看哪，心里自高自大个人，伊个心弗正；独独义人要因信得生。』」
“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.
早在1842年，此预言中所赐个方向，就是“将异象明明写勒版上，使读个人能够奔走传扬”，已经启发了查理·费奇去编制一幅预言图表，用来说明但以理书同启示录个异象。此图表个出版，被看作是哈巴谷所受命令个应验。然而，当时并无人注意到，同一段预言里也提出了异象成就看起来有所迟延——就是一个耽延个时期。失望之后，这段经文显得极其重要：“因为这异象还有一定个日期，到末后必要显明，并弗虚谎；虽然迟延，还要等候；因为它必然临到，弗再迟延……义人必因信得生。”《善恶之争》，391、392页。
The two tables of Habakkuk are prophetically two witnesses. Biblically, two witnesses are to be brought together to establish truth.
哈巴谷个两块版，从预言个意思来看，就是两个见证。照圣经个原则，要立定真理，就必须有两个见证一同摆出来。
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 18:16.
倘若伊勿肯聽儂，就帶一兩個人同儂一道去，使句句話都可憑兩三個見證人个口得以立定。馬太福音 18:16。
When Habakkuk’s two tables (the 1843 and 1850 pioneer charts) are overlaid with one another 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 年同 1850 年先驱图表）叠勒一道个辰光，伊拉就印证了米勒梦中所显明个真理；此等真理，正是彼梦里个珠宝。1843 年个错误，标勒第一块表上，及至同第二块表叠合个辰光，就确立了异象迟延个时期。米勒（彼段历史里象征性个守望者）问：当伊所处历史中个争辩展开个辰光，伊当讲啥个话。
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.
我要立咾望所上，安置自身勒城樓頂高頭，儆醒觀看伊向我講啥个，我受責備辰光該當樣般應答。哈巴谷書 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.
主吩咐米勒写下该异象；喺伊个梦里，伊将盛载该异象个匣子摆勒伊房间当中个桌子上。
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.
主回答我讲：要写落异象，明明白白写勒版上，叫读个银一读就好奔走。哈巴谷书 2:2。
The tables then identify the tarrying time and the first disappointment.
个些表后首指明迟延个辰光搭第一趟失望。
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，並弗會說謊。雖然延遲，儂總要等候伊；因為伊必要來到，決弗再遲延。哈巴谷書 2:3。
The three-step testing process produced by the increase of knowledge (Miller’s jewels) are then represented.
由知识个增长（米勒个宝石）所产生产生个三步试验过程，随后就表现出来。
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，佢裡向自高个魂並弗正直；唯有義人必因其信得生。哈巴谷書 2:4。
The two classes of worshippers would be manifested by the testing process of Daniel chapter twelve.
兩等敬拜者，要藉但以理書第十二章所記個試驗過程顯明出來。
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，侬去罢；因为迭些话一直到末时是封闭密封个。许多人要得着洁净，成为雪白，也要受试炼；但是恶人仍旧要行恶：恶人当中一个也弗会明白；惟独智慧人会明白。” 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.
但以理書裡向智慧人，就是馬太福音二十五章裡向智慧个童女；伊拉因著信稱義。邪惡个人，就是愚拙个童女，係因驕傲自高。到米勒个夢个末了，該些寶石所表明个，就是十個童女个比喻裡个油，也就是該個信息。
“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.
“倘若𠊎等弗领受上帝所差拨拨来格信息，就是亵慢上帝。恁末，𠊎等就是拒绝伊欲倾注到𠊎等灵魂里向格金油；伊原是要借此传递拨身处黑暗格人。及到呼声来到：‘看哪，新郎来哉；尔等出去迎接伊。’彼些呒没领受圣油、呒没将基督格恩典珍藏勒心里格人，就会像愚拙格童女一样，发见自家并呒没预备好去迎见佢们格主。佢们里向本身并呒没得着此油格能力，佢们格生命也就毁坏脱哉。”《Review and Herald》，1897年7月20日。
The light of Miller’s jewels in the last days will shine ten times brighter, and both the number ten and light are symbols of a test. 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 represented as the 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.
米勒宝石个光，在末后个日脚，要照得加倍，明亮十倍；而“十”个数目搭“光”，两样侪是试验个表号。到末后个日脚，米勒异梦末了所表明个辰光，哈巴谷版上所表明个真理之光，要生发一个试验个信息；该信息在十个童女个比喻当中，就是那“半夜喊叫”个信息。该试验个过程，乃是米勒派历史里试验过程个重演；因为十个童女个比喻，在末后个日脚，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.
“我时常畀人引到十个童女个比喻；其间五个是精明个，五个是愚拙个。迭个比喻已经应验，也必要照其字句完全应验；因为伊对现今个时代有特别个应用，而且，像第三位天使个信息一样，已经应验，也要一直作为现时真理，直到时日个末了。”《Review and Herald》，1890年8月19日。
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 represented 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 it is the prophetic characteristics of the papacy which is employed to identify the character of those who chose not to live by faith.
十乃试炼个象征；到了十日个末了，但以理同三个忠贞个少年，望上去比吃巴比伦饮食个人更加俊美，也更加肥壮。哈巴谷书里所表明个骄傲之人，乃是靠妄自僭越而活，弗是靠信心而活，故而养成了巴比伦个品格。于米勒派个历史当中，伊拉就成为巴比伦个众女；而于《哈巴谷书》当中，所运用个乃是教皇制度个预言性特征，用来辨明那些拣选弗凭信心生活之人个品格。
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，伊个自高个心灵、里向勿正；惟独义人必因伊个信得以活。再者，因伊因酒而犯罪，伊是个骄傲个人，也勿安居在屋里；伊扩张私欲像阴间一样，又像死亡，总勿会知足，反倒聚拢万国归到自家身边，堆集万民归到自家这里。此些人岂勿都要拿比喻来攻击伊，拿讥诮个讽刺话来责伊，说：祸哉，那增添勿属自家之物个人！要到几时呢？又祸哉，那使自家背负厚泥个人！咬伤侬个人岂勿会忽然起来么？搅扰侬个人岂勿会醒起么？侬就要成为伊拉个掠物。因为侬抢夺了多国，所以万民中所剩下个人都要抢夺侬；这都是因为人个血，并因对土地、城邑，以及其中一切居民所行个强暴。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.” It is the papal power that gets suddenly bitten, just as Jezebel was eaten by dogs.
臨到《馬太福音》二十五章個童女身浪向試煉過程，產生了一班敬拜者；伊拉已經養成了北方王（教皇權）個性格，而伊也就是「擄掠許多國」個勢力。驀地裡受著咬噬個，正是教皇權，正像耶洗別曾被狗所喫一樣。
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.
耶和华阿拉有话讲：看哪，有一班人民从北方之地来，一大国要从地极四边兴起。伊拉拿牢弓搭枪；伊拉残忍，无怜悯；伊拉个声音像海咆哮；伊拉骑马摆阵，如同出战个人，要攻击侬，锡安个囡。阿拉听见伊拉个风声；阿拉个手就发软；苦楚捉牢阿拉，疼痛像产难个妇人。弗要走到田野里去，也弗要行在路上；因为仇敌个刀剑同四围个惊惶都在那里。阿拉百姓个囡啊，当束麻布，辗转在灰中；要为独生子举哀，痛痛哀哭；因为毁灭人个要忽然来到阿拉中间。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.
哈巴谷所讲个两班人，一班是因信称义个，一班是吞吃并领受巴比伦道理个。米勒异梦末后日子里所表明为童贞女个人，或则养成基督个品格，因而领受上帝个印记；或则养成教皇制个品格，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.
「真正个光，已经到仔该勒道德黑暗当中发出光来个辰光。第三位天使个信息已经传向世界，警告众人，弗好勒额角浪向手里接受兽个印记，或伊个像个印记。接受该个印记，意思就是同兽所作个决定一样，并且主张同样个道理，公然敌挡上帝个圣言。凡接受该个印记个人，上帝讲：『这等人也要喝上帝忿怒个酒；该酒斟勒伊忿怒个杯中，纯一弗杂；伊还要勒圣天使同羔羊面前，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.”
个些吃巴比伦个酒个童女，终究要吃着上帝忿怒个酒。㑚《以赛亚书》里向，以法莲个酒徒将物事颠颠倒倒，显出伊拉瞎眼个醉态；个样个行为，着当作“陶匠手里个泥”。
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 Second Thessalonians, chapter two.
把「常獻的」認作基督个表號，實在是把關於「常獻的」个真理顛倒過來，因為「常獻的」乃是撒但个表號。米勒把「常獻的」認作異教，這一點直接表明勒哈巴谷个版上。米勒發見帖撒羅尼迦書裡个那段經文，因而明白被「除去」个乃是異教，為要叫那坐勒上帝殿裡个「罪人」顯露出來；這就是記勒帖撒羅尼迦後書第二章裡个首要真理。
“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.
“我继续读下去，除但以理书以外，觅勿着别样一处有此词〔‘常献的’〕。后来我就〔借助于经文汇编〕查考那些同伊连带个话，‘除去；’伊要除去常献个；‘自从常献个被除去个辰光起，’等等。我继续读下去，心想大概总归寻勿着此段经文个亮光；到末后，我来到《帖撒罗尼迦后书》2:7, 8。‘因为不法个隐意已经发动；只是现今拦阻个，仍旧拦阻，等到伊从中间被除去，那时这不法个人就显露出来，’等等。及至我读到此节经文，哦，真理显得何等明白、何等荣耀！就在此地！此就是“常献的”！那么，保罗所讲个‘现今拦阻个’，或者讲拦阻者，究竟是啥？‘罪恶之人’并‘那不法个’，所指个就是教皇制。既然如此，拦阻教皇制显露出来个是啥？原来就是异教；那么，‘常献的’就一定是指异教。”——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.
《帖撒罗尼迦后书》里“常献个”个意思，米勒发见这是该段经文个主要真理。保罗指出仔许弗爱真理个人，因此伊拉必要领受强烈个迷惑；伊无疑是在一般意义浪指出对真理个憎恶，但该段经文里直接所指个真理，乃是“常献个”系表明异教罗马个真理。
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.
身體个燈是眼睛；所以儂个眼睛若單一，儂全身就要充滿光。若儂个眼睛邪惡，儂全身就要充滿黑暗。所以，若儂裡向个光變做黑暗，該個黑暗是何等其大！一個人弗能服事兩個主人；因為伊不是要恨這一個、愛那一個，就是要依附這一個、輕看那一個。儂弗能又服事上帝，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.
弗有单单对真理个爱，抑是对真理个恨；并无中间地带。临到《马太福音》二十五章里愚拙童女个强烈迷惑，乃是建立勒伊拉拒绝米勒诸宝石所发个亮光之上；此等宝石乃代表末后个试验。古以色列末了个试验，便是伊拉个第十个试验；而到末后日子，米勒个宝石发光要较明亮十倍。拒绝米勒诸宝石个表号，就是“常献个祭”；此一表号，曾拨以法莲个醉汉勒复临信仰第三代当中颠倒翻转。“常献个祭”乃是异教个撒但表号。该些醉汉引进了一粒伪造个宝石；此宝石是伊拉从背道个更正教带进来个，且将“常献个祭”认定为基督个表号。
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.
米勒對伊所發現个寶石之領會，受限於伊所被興起个歷史背景。伊深信基督再來是下一件預言中个大事，故教皇權於一七九八年所受个致命傷，只能表明《但以理書》第二章之第四個、亦即最後一个地上國度。米勒對於「常獻个祭」个領會也同樣有限；因伊个見證是，藉着啟示，伊被引導採用一種特定个研經方法；伊曾陳明，伊所用个是聖經、Cruden’s Concordance，並且也讀了一些報紙。伊決意用此種方式來研究，乃只是忽然進入伊心中。
“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.
「喺我做自然神論者个十二年當中，我讀盡我所尋得着个一切歷史；但到後來，我愛慕《聖經》，因爲伊教導關乎耶穌个事！然而，《聖經》裡向我來講，仍有好些所在是幽暗難明个。到1818年抑是1819年，我去探望一位朋友，與伊談話个辰光；伊曾認得我，也聽過我做自然神論者時所講个話，伊便帶有相當深意个樣式問我：『這段經文、那段經文，你如今看法如何？』伊所指个，就是我做自然神論者時所反對个那些舊有經文。我曉得伊个意思，就回答講——若儂肯給我辰光，我會告訴儂這些經文是啥个意思。伊講：『儂要幾許辰光？』我回答講：我勿曉得；但我會告訴儂。因爲我勿能相信，上帝會賜下一個啓示，而人竟無法明白。於是我就立志查考我个《聖經》，深信我能尋出聖靈个意思。然而，我這個決心才一立定，心裡就來了一個念頭——『假使儂碰着一段儂無法明白个經文，儂將怎樣辦？』彼時，一種研讀《聖經》个法子就進到我心裡：——我要把這類經文裡个字句提出來，沿着全本《聖經》去追尋，從這條路尋出伊个意思。我有一本Cruden’s Concordance，我想這是天下最好个；所以我就拿起這本書同我个《聖經》，坐到書桌前，除開略略看看報紙之外，啥物別样也勿讀，因爲我定意要曉得我个《聖經》究竟是啥个意思。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.
米勒个珍宝，弗单单是借着伊个研经方法得着认出，也是借着上帝直接个启示得着显明。
“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.
「上帝差伊个使者去感动一个原先勿信《圣经》个农夫个心，带领伊去查考预言。上帝个使者一再探访该个蒙拣选个人，指引伊个心思，并向伊个悟性开启那些向来对上帝子民是幽暗个预言。真理链条个起头赐拨了伊，伊就受引导，继续寻求一环又一环，直到伊带着惊奇并钦慕来看上帝个圣言。伊看见了其中一条完全个真理链。伊先前当作勿是受默示个该部圣言，如今在伊眼前展开了伊个美丽并荣耀。伊看见《圣经》这一处解释另一处；当有一段经文对伊个悟性是关闭个辰光，伊就在圣言个别处寻着了能够解释伊个内容。伊以欢喜个心，并以最深个敬重并敬畏，来看待上帝个圣言。」《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.
當懷愛倫姊妹講「上帝差遣祂个使者」到米勒嗰辰光，伊就是指出差遣到米勒去个乃是加百列；因為「祂个使者」迭個稱呼，本來就是歸加百列所用个。
“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”，表明伊勒天庭中居勒极尊贵个位分。伊带来信息拨但以理个辰光，伊讲：“除咾米迦勒〔基督〕——侬个君——之外，弗有一个勒此些事上扶持我。”但以理书 10:21。关乎加百列，救主勒《启示录》里讲：“祂差遣祂个使者，晓谕祂个仆人约翰。”启示录 1:1。《历代愿望》，99。
Gabriel and the other angels were sent to guide Miller’s mind and “open 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 had come into his mind. When God brings truth to our mind, it is divine revelation as opposed to arriving at truth through the process of rightly dividing the Bible. Miller did both, but divine revelation had to be part of how Miller came to understand the subject of “the daily.”
加百列同其餘个天使奉差遣，來引導米勒个心思，並「向伊个悟性開明那些向來對上帝子民係幽暗个預言。」伊个信息，弗單單係藉著伊自家个研經方法發展出來个，也係出於神聖个啟示。甚至伊用來查考《聖經》个方法，本身也曾臨到伊个心裡。當上帝將真理帶到我儂个心思裡，這就是神聖个啟示；這與藉著正意分解《聖經》个過程而達到真理，正相對。米勒兩樣都曾行；但神聖个啟示，必須係米勒得以明白「常獻个祭」此一題目之途徑个一部分。
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 not have 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，因为伊手头所有个不过是《圣经》搭一本对照索引，而该本索引对于《圣经》原文语言个信息一概付之阙如。伊也弗会看见“sur”搭“rum”个分别；两者都译作“take away”。伊也弗会看见“miqdash”搭“qodesh”个分别；两者都译作“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, 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.
伊弗喴看弗着圣经里向来总共出现一百零四遍个“tamid”迭只字个真实含义。伊所看弗着个真实（也就是伊后来确实看着个真实），乃是：希伯来文“tamid”阿拉圣经里一百零四遍个用例当中，只有《但以理书》里向，“tamid”是当作名词来用个。“Tamid”是希伯来文里表示“continual”个字，阿拉《但以理书》里被译作“the daily”。
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.”
單單喺《但以理書》裏，該個字係當名詞用个；其餘九十九擺，攏係當副詞用。為着該個緣故，當《英王欽定本聖經》个譯者碰着《但以理書》五擺將該個字當名詞用，而聖經其餘个作者九十九擺攏將該個字當副詞用个辰光，佢拉就因着證據个分量所迫，去更正但以理將該個字當名詞个用法。為着要更正但以理，佢拉喺聖言裏加進了「祭祀」該個字，因此就將一個名詞變做副詞。然後，為着要更正譯者，懷愛倫受感記下，伊「看見關乎『每日』个事，就係『祭祀』該個字乃係人个智慧所添上去个，並弗屬於經文本身；主並且將對此事个正確見解賜俾傳揚審判時辰呼聲个人。」
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“日常个”是啥，末后伊在《帖撒罗尼迦后书》第2章里向明白了个。不过，也照伊自家个见证，当伊想要明白一个字个辰光，伊会去看此个字用过个每一处；而此个字在《圣经》里另外还用过九十九回。然而，伊关于“日常个”个见证却是，伊讲伊除脱《但以理书》以外，啥地方也寻勿着，正如伊所讲：“我继续读下去，除脱《但以理书》以外，寻勿着别样一个地方有此一项〔‘日常个’〕。”米勒之所以会受引导到珠宝那里去，并弗是单单靠伊个研究方法，也是靠着借天使个服事赐拨伊个神圣启示。
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”个理解虽则正确，然而有限。伊弗能辨认《但以理书》里向五度提着“the daily”个所在，其中三度讲着“the daily”被“拿去”个里向，有一度所表明个意思，和另外两度并弗相同。有一度，“the daily”搭希伯来字“rum”连用；另外两度，伊搭希伯来字“sur”连用。两只字侪译做“take away”，但是《但以理书》第八章第十一节里个“rum”，意思是“举起并高举”；而第十一章第三十一节并第十二章第十一节里个“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.”
喫用巴比倫飲食个神學家辯稱，無論儂是移去一樣事體，抑或是舉起一樣事體，兩者攏代表一種撤去，所以這兩個詞應當理解做具有相同个意思。伊拉主張，三次「the daily」个「taken away」總是意味著移除；伊拉恁般講，也就是認定但以理佇選用詞語个時陣是疏忽个。伊拉並弗公然恁樣講，毋過照伊拉个推論，伊拉所教導个就是：但以理佇三處出現个所在攏應當用「sur」這個詞，因為照這班神學家个看法，伊每一趟講「the daily」是「taken away」个時陣，原本想表達个攏是同一樣意思。
They do the same thing with the words “miqdash” and “qodesh” which are both translated as “sanctuary,” in verses eleven through fourteen of 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 the opposite understanding of the modern theologians.
𠲎拉第八章第十一到第十四節裡向，「miqdash」搭「qodesh」兩隻字——兩隻儕譯做「聖所」——伊拉也用同樣个辦法來看待。喺該四節裡每一處「聖所」个提法，伊拉硬要講攏是指上帝个聖所。照伊拉个推論，但以理本來就應當喺三處一概用「qodesh」，而弗應當喺第十一節裡用「miqdash」。米勒弗會認出這兩隻字之間个分別；但現代个神學家卻認得，而伊拉一認得，就偏偏硬主張弗應當承認其間有啥分別。可是米勒，雖然弗認出這些字詞之間个分別，所得著个理解，倒反轉搭現代神學家个理解相對。
The reality is that Daniel was an extremely careful writer, who knew the Hebrew language and was judged as ten times smarter than all the other wise men of Babylon who were very smart men in their society in their own right. 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，但以理是一位極其謹慎个作者；伊曉得希伯來文，並且曾經受評斷，比巴比倫其餘一切智慧人聰明十倍；彼等本身在自家社會裡，也攏是極聰明个人。若講有啥人曉得希伯來語言个正當用法，以及在該段特定个歷史記載裡應當如何正確表達，該個人就是但以理。若但以理採用了不同个字詞，乃是因為彼等原本就是要傳達不同个意思，亦是伊有意要如此表明个。當承認但以理對那些譯作「聖所」抑或譯作「除去」个字眼之分別用法時，這就維持了米勒對「常獻个」个理解；而米勒正是在保羅指出凡恨惡真理之人注定要受強烈迷惑个那段經文裡，認出此一理解。
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 laity 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 those whose soul is lifted up in Habakkuk two, and they are the foolish virgins of Matthew twenty-five. 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.
仇恨真理、信从生出强烈迷惑之谎言个人，也就系以法莲个醉酒者个预表；该等人分做两类：一类系有学识个领袖，一类系无学识个平信徒，只肯听有学识者教导伊拉。伊拉就系藏身于谎言之下、并与死亡立约个人。伊拉就系《哈巴谷书》第二章所讲“心高气傲”个人，也就系《马太福音》第二十五章个愚拙童女。伊拉就系拒绝米勒之梦中那些根基真理个人；此等真理到末后要发光，比先前明亮十倍（预表现代以色列第十次、也就系最后一次试验），正如古代以色列第十次、也就系最后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个项研究。
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. 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.
耶和華對摩西講：「這百姓觸怒我，要到幾時呢？我在佢拉中間所顯个一切神蹟，佢拉還弗信我，要到幾時呢？我要用瘟疫擊打佢拉，叫佢拉失去產業；我要使儂成做比佢拉更大、更強个國。」 摩西對耶和華講：「埃及人必定聽見這事，因為儂曾用大能從佢拉中間領這百姓上來；佢拉也要傳與這地个居民。因為佢拉已經聽見：儂耶和華在這百姓中間；儂耶和華係面對面顯現；儂个雲彩停立在佢拉上頭；儂白日用雲柱行在佢拉前頭，夜裡用火柱行在佢拉前頭。如今儂若像殺一個人一樣，把這百姓都殺光，那些聽見儂名聲个列國，就要講：『耶和華因為無力將這百姓領進佢向佢拉起誓應許个地，所以在曠野把佢拉殺了。』如今，求儂照儂所講个話，顯出我主个大能來，講：『耶和華弗輕易發怒，並且有豐盛个慈愛，赦免罪孽和過犯；卻萬弗以有罪个為無罪，必要追討父親个罪，自子及孫，直到三四代。』求儂照儂豐盛个慈愛，赦免這百姓个罪孽，好像儂從埃及直到如今，一直赦免這百姓一樣。」 耶和華講：「我照儂个話赦免了。然則我指着我个永生起誓：遍地都要充滿耶和華个榮耀。那些見過我个榮耀，又見過我在埃及並在曠野所行神蹟个人，如今這十次試探我，又弗聽從我聲音，佢拉斷斷看弗見我向佢拉列祖起誓應許个地；一切惹我發怒个人，也都看弗見。但我个僕人迦勒，因為佢裡向另有一個心志，並且專一跟從我，我就要領佢進入佢所去過个那地；佢个後裔也要得着那地為業。」民數記 14:11–24。