In Daniel chapter eight, Daniel is given a vision of the kingdoms of Bible prophecy, and thereafter he hears a heavenly dialogue represented by a question and an answer.
《但以理書》第八章裡，但以理蒙賜一個異象，見著《聖經》預言當中個列國；其後，伊又聽著一段天上的對話，用一問一答來顯明。
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.
随后我听见一位圣者讲说，又有一位圣者对那位讲说个圣者讲：“有关常献个祭、同致荒凉个罪过，以致圣所同军旅都受践踏个异象，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 first twelve verses represent the vision, and verses thirteen and fourteen identify another vision. As with the two different Hebrew words that are both translated as “take away,” and the two different Hebrew words that are both translated as “sanctuary,” in Daniel chapter eight there are also two different Hebrew words, that are both translated as “vision.”
头十二节系其异象，十三、十四节则指出另一个异象。正如两隻弗来文个字眼，侪译作“除去”，以及两隻弗来文个字眼，侪译作“圣所”；㑚《但以理书》第八章里，也有两隻弗来文个字眼，侪译作“异象”。
When it comes to the two words translated as “take away,” the theologians of Adventism argue that the words should both be understood to mean “remove.” When it comes to the two words translated as “sanctuary,” the theologians of Adventism argue that the words should both be understood to mean “God’s sanctuary”, and when it comes to the two words translated as “vision,” the theologians of Adventism, once again, gloss over the distinctions between the two words. The distinction was important enough to Daniel, that he purposely used two very different Hebrew words, so we should identify and uphold the distinction. The word “vision,” in verse thirteen is the Hebrew word “chazon,” and it means a dream, revelation, or oracle—a vision.
講着譯做「除去」个兩隻字，復臨信仰个神學家主張，兩隻字攏應當理解做「挪去」。講着譯做「聖所」个兩隻字，復臨信仰个神學家主張，兩隻字攏應當理解做「上帝个聖所」；講着譯做「異象」个兩隻字，復臨信仰个神學家再一趟抹煞了兩隻字之間个分別。此種分別對但以理來講要緊到一个地步，伊故意用了兩個迥然不同个希伯來字，所以我儕也應當認明並維持此種分別。第十三節裡个「異象」一字，希伯來文是「chazon」，意思是夢、啟示、或者神諭——一個異象。
The word “vision,” occurs ten times in Daniel chapter eight, but it represents two different Hebrew words. “Chazon,” that is located in verse thirteen, is also found in verse one, then twice in verse two, of course verse thirteen, and one time in verses fifteen, seventeen and twenty-six. Seven of the ten times the word “vision” occurs in Daniel chapter eight, it is the word “chazon,” simply meaning “a vision”.
「異象」箇隻詞，㑚《但以理書》第八章裏向總共出現十遍，毋過伊所代表个係兩隻無同个希伯來詞。「Chazon」——出現在第十三節——也見於第一節，第二節裏兩遍，當然第十三節一遍，並第十五、第十七搭第二十六節各一遍。㑚《但以理書》第八章裏「異象」箇隻詞十遍當中，有七遍用个就係「chazon」，單純个意思就係「一個異象」。
The other three times the word “vision” occurs in Daniel chapter eight, it is the Hebrew word “mareh,” meaning a view; or an appearance. In chapter eight, the Hebrew word “mareh,” is also translated one time not as “vision,” but as “appearance,” thus identifying more perfectly the meaning of the word. Why did Daniel use two different Hebrew words, that are so close in meaning that the translators would treat them as the same word? Does it matter?
《但以理》第八章里，“异象”个字另外三趟出现个辰光，所用个系希伯来文 “mareh”，意思系所看见个景象；抑或一种显现。喺第八章里，希伯来文 “mareh” 也有一趟弗译做“异象”，倒译做“显现”，因此更切确地标明了该词个意义。但以理为啥要用两个弗同个希伯来字，伊拉个意思恁般相近，乃至译者会当做同一个字来看待？这有要紧弗？
“Every principle in the word of God has its place, every fact its bearing. And the complete structure, in design and execution, bears testimony to its Author. Such a structure no mind but that of the Infinite could conceive or fashion.” Education, 123.
「上帝圣言里向每一条原则，各有伊个地位；每一个事实，各有伊个指归。整座体系，无论是设计抑或实行，侪为其作者作见证。这样个结构，除开无限者个心思以外，任何心思侪弗能够构想，也弗能够造成。」《教育论》，123。
The answer to the second question is Yes, that it really does matter why Daniel made the distinction, so it therefore becomes the responsibility of the student of prophecy to seek to understand the first question, which asks why Daniel made the distinction. The distinctions he made concerning the word translated as “sanctuary,” and the word translated as “take away,” have eternal consequences, so why would anyone expect less of an importance with the word translated as “vision?” “Every fact” has “its bearing” “in the word of God,” and impacts the prophetic “structure,” and the fulfillment of the prophecy when it is “executed.”
第二个问题个答案是：是个；但以理为啥个要作此分别，实在是要紧个。故此，研究预言个人，就有责任去寻求明白头一个问题，就是问但以理为啥个作此分别。伊对译作“圣所”个字，并译作“除去”个字，所作个分别，乃有永远个后果；既然如此，啥人还会以为译作“异象”个字，其重要性会较少呢？“每一个事实”在“上帝个话语”里都有“伊个关系”，并且会影响预言个“结构”，以及预言在被“施行”时个应验。
As we begin to consider the word “vision,” in chapter eight, a “fact” that has “bearing” on Daniel’s testimony, is who it was that answered the question of Daniel eight, verse thirteen with, “Unto two thousand and three hundred days; then shall the sanctuary be cleansed.”
阿拉开始思想第八章里“异象”个字眼辰光，有一个对但以理个见证有“关涉”个“事实”，就是：到底是啥人回答了《但以理书》第八章十三节里个问题，讲：“到二千三百日，圣所就必得洁净。”
There are four facts that have a direct “bearing” upon Daniel chapter eight, which I intend to address. One is that the vision of the Ulai River has been identified as a prophecy for the last days, and it is also the symbol of the “knowledge” of the book of Daniel which was “unsealed” at the “time of the end” in 1798.
有四桩事实，对《但以理书》第八章有直接个“关系”，我打算来讲。其一，是乌莱河个异象已经拨认作末后辰光个预言；同时，伊也就是《但以理书》里向个“知识”之表号，这知识是在一七九八年“末时”得着“开封”个。
“There is need of a much closer study of the Word of God. Especially should Daniel and the Revelation have attention as never before in the history of our work. We may have less to say in some lines, in regard to the Roman power and the papacy, but we should call attention to what the prophets and the apostles have written under the inspiration of the Spirit of God. The Holy Spirit has so shaped matters, both in the giving of the prophecy, and in the events portrayed, as to teach that the human agent is to be kept out of sight, hid in Christ, and the Lord God of heaven and His law are to be exalted.
“需要用远较亲近个工夫来研究上帝个圣言。特别是《但以理书》搭《启示录》，应当得到一种在阿拉工作个历史上从来弗曾有过个注意。关于罗马政权搭教皇制度，有些方面阿拉或许可以少讲一眼；不过，阿拉应当叫人注意先知搭使徒在上帝圣灵默示之下所写个话。圣灵无论是在赐下预言个辰光，还是在所描写个事件当中，都曾如此安排诸般事体，为要教训人：属人个器皿应当摆勒暗处，藏勒基督里，而天上个主上帝搭伊个律法，应当被高举。”
“Read the book of Daniel. Call up, point by point, the history of the kingdoms there represented. Behold statesmen, councils, powerful armies, and see how God wrought to abase the pride of men, and lay human glory in the dust. God alone is represented as great. In the vision of the prophet He is seen casting down one mighty ruler and setting up another. He is revealed as the monarch of the universe, about to set up His everlasting kingdom—the Ancient of days, the living God, the Source of all wisdom, the Ruler of the present, the Revealer of the future. Read and understand how poor, how frail, how short-lived, how erring, how guilty, is man in lifting up his soul unto vanity.
「讀《但以理書》。逐點喚起其中所表明列國个歷史。看啊，政治家、議會、強大个軍隊；並看見上帝如何運行，為要壓低人个驕傲，叫人類个榮耀歸於塵土。惟有上帝被顯明為偉大。於先知个異象中，見祂廢黜一個強有力个統治者，又立起另一個。祂被啟示為宇宙个君王，將要建立祂永遠个國度——亙古常在者、永活个上帝、一切智慧个泉源、今世个統治者、未來个啟示者。讀罷，也要明白：人若高舉其心歸向虛妄，便是何等貧乏，何等脆弱，何等短暫，何等容易錯謬，何等有罪。」
“The Holy Spirit through Isaiah points us to God, the living God, as the chief object of attention—to God as revealed in Christ. ‘Unto us a child is born, unto us a son is given: and the government shall be upon His shoulder: and His name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace’ [Isaiah 9:6].
“圣灵借着以赛亚指向上帝，就是永生个上帝，做我伲注意个首要对象——指向照基督里所启示个上帝。‘因有一婴孩为我伲而生，有一子赐给我伲；政权必担在伊个肩头上；伊个名必称为奇妙、策士、全能个上帝、永在个父、和平个君’［以赛亚书 9:6］。
“The light that Daniel received direct from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon have come to pass.
「但以理直接对上帝所领受个光，特别是为着者末后个日脚所赐下个。伊勒勒河同希底结河——示拿地个大江边浪所看见个异象，现今侪正当应验个过程当中；所有预先讲着个事体，也快要一一成就了。」
“Consider the circumstances of the Jewish nation when the prophecies of Daniel were given. The Israelites were in captivity, their temple had been destroyed, their temple service suspended. Their religion had centered in the ceremonies of the sacrificial system. They had made the outward forms all-important, while they had lost the spirit of true worship. Their services were corrupted with the traditions and practices of heathenism, and in the performance of the sacrificial rites they did not look beyond the shadow to the substance. They did not discern Christ, the true offering for the sins of men. The Lord wrought to bring the people into captivity, and to suspend the services in the temple, in order that the outward ceremonies might not become the sum total of their religion. Their principles and practices must be purged from heathenism. The ritual service ceased in order that heart service might be revived. The outward glory was removed that the spiritual might be revealed.
「當但以理个預言賜下个辰光，猶太國个景況，儂要細想。以色列人正囚禁勒外邦，佗拉个聖殿已經毀壞，殿裡个事奉也停頓了。佗拉个宗教，本來集中勒獻祭制度个諸般儀文當中。佗拉將外面个形式看作極關緊，而真實敬拜个精義，反倒失落了。佗拉个禮拜，摻雜了異教个遺傳同做法；勒行獻祭儀節个時候，也弗曾越過影兒去望見實體。佗拉弗認得基督，就是為世人罪孽所獻个真祭。主施行作為，叫百姓被擄，也叫聖殿裡个事奉止息，為着外面个儀文弗致成為佗拉宗教个全部總和。佗拉个原則同實行，必須從異教當中得着潔淨。儀文个事奉止息了，為要叫心靈个事奉重新甦醒。外面个榮耀被挪去，為要叫屬靈个顯明出來。」
“In the land of their captivity, as the people turned unto the Lord with repentance, He manifested Himself unto them. They lacked the outward representation of His presence; but the bright beams of the Sun of Righteousness shone into their minds and hearts. When they called unto God in their humiliation and distress, visions were given to His prophets which unfolded the events of the future—the overthrow of the oppressors of God’s people, the coming of the Redeemer, and the establishment of the everlasting kingdom.” Manuscript Releases, volume 16, 333–335.
「㑚拉个被掳之地，子民若转向主、心怀悔改，伊就向㑚拉显明伊自家。㑚拉虽缺少伊同在个外在表征；然则公义之日个光明射线，照进㑚拉个心思搭心肠。㑚拉喺谦卑搭患难之中呼求上帝辰光，异象就赐拨伊个先知，展开将来个事件——上帝子民压迫者个倾覆、救赎主个来到，以及永远国度个建立。」《Manuscript Releases》，第16卷，333–335页。
The “fact” that the vision of the Ulai River was given for the last days demands that a student of prophecy makes the effort to understand what it has foretold of the events represented in the vision. The prophetic “matters” associated with the vision of the Ulai River were “shaped” by the “Holy Spirit” “both in the giving of the prophecy, and in the events portrayed.” What was happening with a prophet when they receive a vision, as well as the events of prophecy the prophet identifies are to be studied, with the knowledge that both are a prophetic representation of what will be fulfilled in the last days. The previous passage emphasizes that we should recognize that Daniel was in the captivity of the “seven times.”
「烏萊河異象係為末後日子所賜」箇個「事實」，要求預言个學生著盡力明白，異象裏所表明个事件究竟預告了啥物。凡屬烏萊河異象个預言「事項」，攏係由「聖靈」所「塑造」个，「無論係在預言賜下个時辰，抑係在異象所描繪个事件之中」。先知領受異象个時候所發生个事，以及先知所指認个預言事件，攏應當加以查考；並且著知影，兩者攏係對末後日子將欲應驗之事个預言性表號。前面个段落強調，咱儂應當認出，但以理當時係在「七期」个被擄之中。
Daniel represents those who recognize their captivity at the conclusion of the three-and-a-half days of Revelation eleven, who then turn to the Lord with repentance, fulfill the Leviticus twenty-six prayer, separate the precious from the vile, and then the Lord fulfills his promise to gather those who have been scattered, as he manifests Himself unto them. Their “chief object of attention,” then is “God as revealed in Christ.”
但以理表明仔末示錄十一章三日半結束个辰光，認出自家正處勒被擄景況个該等人；伊拉隨後以悔改轉向主，成全利未記二十六章个禱告，將寶貴个搭污穢个分別開來；接落來，主當伊向伊拉顯現个辰光，也就成全伊所應許个，聚集一切分散勒外个百姓。故此，伊拉个「主要注意个對象」就是「勒基督裏啟示出來个上帝」。
The “bearing” of the vision of the Ulai River, and how it contributes to the “structure” of the prophetic message which was “designed” by Christ, is the first “fact” we have briefly considered, and the passage cited identifies that our chief object should be the revelation of God, as “revealed in Christ.” In Daniel chapter eight, Christ is not presented as He was by Isaiah, when Isaiah identified that Christ’s “name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace.” In Daniel chapter eight, God is revealed in Christ as Palmoni, meaning the Wonderful Numberer, or the Numberer of Secrets.
乌莱河异象个中个“承载”，以及伊对基督所“设计”个预言信息个“结构”有何贡献，乃是阿拉前头略略考察过个第一件“事实”；所引个经文指出，阿拉个首要对象，应当是上帝个启示，就是“在基督里所显明个”启示。 在《但以理书》第八章里，基督个呈现，并弗像以赛亚所表明个样式；当时以赛亚指出，基督个“名必称为奇妙策士、全能个上帝、永在个父、和平个君”。在《但以理书》第八章里，上帝在基督里显明为 Palmoni，意思就是“奇妙个计数者”，或者“奥秘个计数者”。
That “fact” demands that the “bearing” of the name “Palmoni” must be sought for, along with how that name contributes to the “structure” and “design” of the prophecy. A third “fact” in Daniel chapter eight, that should be recognized, is that it is in that chapter that the central doctrinal pillar of the Millerite movement is set forth. Miller’s brightest jewel was found in verse fourteen, and we should seek to understand the “bearing” that “fact” has upon the vision of the Ulai River, that is now in the process of fulfillment.
箇隻「事實」要求阿拉去尋著「Palmoni」箇名號所具有个「關聯意義」，並且明白箇名號是阿拉哪能對預言个「結構」搭「設計」有所貢獻。喺《但以理書》第八章裡，還有第三隻應當認識个「事實」，就是米勒派運動个中心教義支柱，正是喺箇一章裡陳明出來个。米勒最光彩个寶石乃是尋著喺第十四節，阿拉應當設法明白，箇隻「事實」對於烏萊河异象——現今正在應驗个——具有何等个「關聯意義」。
In Miller’s dream, when the casket was placed upon the table in the center of his room, it shone with the brightness of the sun, but in the last days the casket is larger and shines ten times brighter than it shone when initially placed upon Miller’s table. What is it about the vision of the Ulai River, that includes the central pillar to the Millerite movement, that increases the light of that doctrine by ten times in the last days? What is revealed in the last days that was not revealed at the time of the end in 1798? What are “the events” of the vision of the Ulai River, which Sister White says “are now in the process of fulfillment?”
㧯米勒个梦里，棺匣摆勒伊房间当中个桌子浪向辰光里，发光有若日头个光辉；然而到末后个日子，迭只棺匣更大，所发个光也比起初摆勒米勒桌子浪向辰光里亮十倍。乌莱河个异象——其中包括米勒派运动个中央柱石——到底有啥事体，会叫迭条道理个亮光到末后个日子增添十倍？末后个日子里所启示个，是1798年“末时”里勿曾启示个啥？乌莱河异象里个“诸般事件”是啥，怀爱伦姊妹讲“现今正在应验个过程当中”？
If we candidly bring these first three facts together (the vision of the Ulai, Christ revealed as Palmoni and the central doctrinal pillar), we should be willing to accept a simple premise that will impact our study of the vision of the Ulai River. Those combined facts inform those who wish to see that the message that was unsealed in 1798 was a message that was “hung upon time.” Without the element of predictive time prophecy Miller’s message would not have existed.
假使倷坦白把者前三个事实摆勒一道来看（乌莱异象、基督启示为 Palmoni，以及中心教义个柱石），倷就应当肯接受一个简明个前提；者个前提会影响倷对乌莱河异象个研究。者些合并个事实叫凡愿意看见个人晓得：一七九八年启封个信息，乃是一则“挂勒时间浪向”个信息。若无预言性时间预言者个要素，米勒个信息就弗会存在。
The fourth “fact” that has bearing on this chapter is that the Millerites presented a message based upon prophetic time. To emphasize this fact, God was revealed in Christ, in verse thirteen and fourteen as the Wonderful Numberer (Palmoni). The idea that the vision consisted of only identifying October 22, 1844, as the conclusion of the twenty-three hundred days of verse fourteen, is to throw cold water on the revelation of God being revealed through Christ as Palmoni.
对本章有关系个第四个“事实”，就是米勒派传扬了一道建立勒预言时间之上个信息。为着强调这一事实，上帝勒第十三、第十四节里，借着基督显明为“奇妙个数算者”（Palmoni）。若以为个异象不过只是指明一八四四年十月二十二日，乃是第十四节所言二千三百日个终局，就是对上帝借着基督显明为 Palmoni 个启示泼冷水。
The theologians of Adventism have diligently worked to bury the significance of the question of verse thirteen of Daniel chapter eight in order to produce the flavor in their dish of fables, that they have determined will keep the unlearned with the itching ears, from being concerned about the truths connected with the central pillar of Adventism.
復臨信仰个神學家，勤苦用功，欲要埋沒《但以理書》第八章第十三節所提出之問題个意義，為著要替伊拉所烹製个寓言之羹調出一種味道；伊拉已經定意，要用這種味道，使那些耳朵發癢、無學識个人，弗去關心那搭復臨信仰中央支柱相聯繫个真理。
“The scripture which above all others had been both the foundation and central pillar of the Advent faith was the declaration, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed.’ [Daniel 8:14.] These had been familiar words to all believers in the Lord’s soon coming. By the lips of thousands was this prophecy repeated as the watchword of their faith. All felt that upon the events therein foretold depended their brightest expectations and most cherished hopes. These prophetic days had been shown to terminate in the autumn of 1844. In common with the rest of the Christian world, Adventists then held that the earth, or some portion of it, was the sanctuary. They understood that the cleansing of the sanctuary was the purification of the earth by the fires of the last great day, and that this would take place at the second advent. Hence the conclusion that Christ would return to the earth in 1844.
「勒一節聖經，佇眾經文當中，最是臨近再來信仰个根基搭中心柱石个，就是箇句宣告：『到二千三百日，聖所就必潔淨。』〔但以理書 8:14。〕主快要降臨个一切信徒，對勒句話早已熟識。千千萬萬人个嘴脣常常重複勒一段預言，當作𠲎伲信仰个口號。人人攏感覺，𠲎內底所預告个事件，關係著伊拉最光明个指望搭最寶貴个盼望。勒兜預言个日子，已經指明要終結佇一八四四年个秋天。彼辰光，臨近再來派信徒搭其餘基督教世界一樣，也認為地球，抑或其中某一部分，就是聖所。伊拉所了解个聖所潔淨，就是末後大日个火所造成對地个潔淨，並且認為勒件事會佇第二次降臨个時候發生。故此，伊拉就下結論講，基督會佇一八四四年回到地上來。」
“But the appointed time had passed, and the Lord had not appeared. The believers knew that God’s Word could not fail; their interpretation of the prophecy must be at fault; but where was the mistake? Many rashly cut the knot of difficulty by denying that the 2300 days ended in 1844. No reason could be given for this, except that Christ had not come at the time they expected him. They argued that if the prophetic days had ended in 1844, Christ would then have returned to cleanse the sanctuary by the purification of the earth by fire; and that since he had not come, the days could not have ended.
“伲指定个辰光已经过去了，主却还呒没显现。众信徒晓得，上帝个圣言断断弗会落空；有差错个，必定是伊拉对预言个解释；但错处到底勒勒啥地方呢？许多人轻率地用否认二千三百日子到一八四四年终了，来硬生生斩断个中个难题。除开基督呒没勒伊拉所盼望个辰光降临以外，伊拉提弗出啥理由。伊拉辩称，若预言里个日子是一八四四年终了，基督就应当勒个辰光再来，借着用火洁净大地，来洁净圣所；而既然伊弗曾降临，就说明该些日子弗可能已经终了。”
“To accept this conclusion was to renounce the former reckoning of the prophetic periods. The 2300 days had been found to begin when the commandment of Artaxerxes for the restoration and building of Jerusalem went into effect, in the autumn of B. C. 457. Taking this as the starting-point, there was perfect harmony in the application of all the events foretold in the explanation of that period in Daniel 9:25–27. Sixty-nine weeks, the first 483 of the 2300 years, were to reach to the Messiah, the Anointed One; and Christ’s baptism and anointing by the Holy Spirit, A. D. 27, exactly fulfilled the specification. In the midst of the seventieth week, Messiah was to be cut off. Three and a half years after his baptism, Christ was crucified, in the spring of A. D. 31. The seventy weeks, or 490 years, were to pertain especially to the Jews. At the expiration of this period, the nation sealed its rejection of Christ by the persecution of his disciples, and the apostles turned to the Gentiles, A. D. 34. The first 490 years of the 2300 having then ended, 1810 years would remain. From A. D. 34, 1810 years extend to 1844. ‘Then,’ said the angel, ‘shall the sanctuary be cleansed.’ All the preceding specifications of the prophecy had been unquestionably fulfilled at the time appointed. With this reckoning, all was clear and harmonious, except that it was not seen that any event answering to the cleansing of the sanctuary had taken place in 1844. To deny that the days ended at that time was to involve the whole question in confusion, and to renounce positions which had been established by unmistakable fulfillments of prophecy.
“若要接受箇個結論，就等於放棄先前對預言時期個計算法。二千三百日已經查明，係自亞達薛西頒布恢復並重建耶路撒冷個諭令生效辰光起算，就是公元前四百五十七年秋天。拿箇個作起點，則但以理書 9:25–27 對該段時期個解釋裏所預告個一切事件，應驗起來全然和諧。六十九個七，就是二千三百年頭一段個四百八十三年，要一直到彌賽亞，就是受膏者；基督喺公元二十七年受洗、並受聖靈膏立，恰恰完全應驗了箇項指明。到第七十個七當中，彌賽亞要被剪除。自佢受洗以後三年半，基督喺公元三十一年春天被釘十字架。七十個七，就是四百九十年，特別係關乎猶太人。到箇段時期滿了，該國藉着逼迫佢個門徒，印證了伊拉對基督個棄絕；使徒便轉向外邦人，就是公元三十四年。二千三百年頭一段個四百九十年既已終結，就還剩下一千八百一十年。自公元三十四年起，一千八百一十年一直延到一八四四年。天使講：『然後，聖所就要得着潔淨。』預言前頭一切個細目，無疑都喺所指定個辰光應驗了。照箇種算法，一切都清楚而且和諧；只有一樁看勿出來，就是一八四四年並無見着有啥事體，足以對應聖所潔淨。若否認嗰些日子喺彼辰光終了，就會叫整個問題陷入混亂，並且等於放棄那些已經由預言明明白白個應驗所建立起來個立場。”
“But God had led his people in the great Advent movement; his power and glory had attended the work, and he would not permit it to end in darkness and disappointment, to be reproached as a false and fanatical excitement. He would not leave his word involved in doubt and uncertainty. Though many abandoned their former reckoning of the prophetic periods, and denied the correctness of the movement based thereon, others were unwilling to renounce points of faith and experience that were sustained by the Scriptures and by the witness of the Spirit of God. They believed that they had adopted sound principles of interpretation in their study of the prophecies, and that it was their duty to hold fast the truths already gained, and to continue the same course of Biblical research. With earnest prayer they reviewed their position, and studied the Scriptures to discover their mistake. As they could see no error in their reckoning of the prophetic periods, they were led to examine more closely the subject of the sanctuary.” The Great Controversy, 409, 410.
“勿過，上帝曾經引導伊个百姓參加偉大个復臨運動；伊个權能搭榮光一直隨著這項工作，伊決弗容許其結局落勒黑暗搭失望裡向，受人誣指做虛假搭狂熱个激動。伊也弗會讓伊个話陷勒疑惑搭弗確定之中。雖然有許多人放棄了伊拉先前對預言時期个推算，並且否認根據此推算所發起之運動个正確性；總有另外一些人弗肯捨棄那些由聖經搭上帝之靈个見證所支持个信仰要點搭經歷。伊拉相信，伊拉勒研究預言个時候，已經採用了穩妥个解經原則；並且伊拉有本分牢牢持守已經得著个真理，繼續循同樣个聖經研究途徑前行。伊拉帶著懇切个禱告，重新查考自家个立場，並且研究聖經，為著要發見伊拉个錯誤。由於伊拉勒對預言時期个推算裡向看弗出有啥個差錯，伊拉就受引導，更加仔細个查考聖所个題目。”《善惡之爭》，409、410。
We have been informed by Sister White, in the same passage where the vision of the Ulai River is identified, that there “is need of a much closer study of the Word of God.” The theologians will present the subject of “prophetic periods” in the previous passage from The Great Controversy, as if the “prophetic periods” Sister White is limiting her commentary to, is the five prophecies that are represented within the twenty-three hundred year prophecy. After all, they claim, four of those prophecies are specifically addressed in the passage. But a “much closer study” of the subject demonstrates that the term “prophetic periods” in the plural, in Sister White’s writings more accurately refers to the two prophecies that were to be fulfilled on October 22, 1844.
我拉已经蒙怀夫人告知，就勒认明乌莱河异象个同一段落里，有话讲：“有必要对上帝个圣言作更仔细得多个研究。”神学家会把《善恶之争》前一段里个“预言时期”当作题目摆出来，像是怀夫人所限制伊注释个“预言时期”，就是包含勒二千三百年预言之内个五个预言。毕竟，照伊拉个讲法，其中四个预言勒该段落里是特别提着个。然而，对该题目作“更仔细得多个研究”会显明，怀夫人著作里所用个复数“预言时期”，更准确地是指那两条本该勒1844年10月22日应验个预言。
There are five specific time prophecies that Gabriel identified for Daniel that are part of the twenty-three hundred years. The first identifies forty-nine years, when the “streets and walls would be built in troublous times.” The second was Christ’s baptism after four hundred and eighty-three years from the starting point of 457 BC. The third was His crucifixion, the fourth identified when the gospel would go to the Gentiles at the end of the four hundred and ninety-years that were set apart especially for the Jewish nation, and the fifth, and only the fifth, time prophecy, ended on October 22, 1844. The previous four time prophecies ended well before 1844. So, what does Sister White actually mean when she uses the expression “prophetic periods” in the plural, that were to end in 1844?
加百列为但以理指出仔细有五个特定个辰光预言，伊拉是二千三百年个一部分。头一个指出四十九年，就是“街道同城墙要当艰难个辰光里建造起来”。第二个是从公元前457年个起点算起，过了四百八十三年，基督受洗。第三个是伊个受钉十字架；第四个指出，特别为犹太国民划分出来个四百九十年结束个辰光，福音要传到外邦人；第五个，而且单单第五个辰光预言，结束于1844年10月22号。前头四个辰光预言，结束个辰光都远在1844年之前。故此，怀爱伦姊妹用复数个“预言时期”个讲法，讲到要在1844年结束，究竟实在是啥个意思？
Addressing the first disappointment of the Millerites she identifies the answer to that question:
對付米勒派頭一趟失望辰光，伊指出了該個問題个答案：
“I saw the people of God joyful in expectation, looking for their Lord. But God designed to prove them. His hand covered a mistake in the reckoning of the prophetic periods. Those who were looking for their Lord did not discover this mistake, and the most learned men who opposed the time also failed to see it. God designed that His people should meet with a disappointment. The time passed, and those who had looked with joyful expectation for their Saviour were sad and disheartened, while those who had not loved the appearing of Jesus, but embraced the message through fear, were pleased that He did not come at the time of expectation. Their profession had not affected the heart and purified the life. The passing of the time was well calculated to reveal such hearts. They were the first to turn and ridicule the sorrowful, disappointed ones who really loved the appearing of their Saviour. I saw the wisdom of God in proving His people and giving them a searching test to discover those who would shrink and turn back in the hour of trial.
“我看见上帝个子民满心欢喜地盼望，等候伊拉个主。只是上帝定意要试验伊拉。伊个手遮掩了先知时期推算当中个一个差错。等候伊拉个主个人并呒没发见该个差错，连反对辰光个顶有学问个人也呒没看出来。上帝定意叫伊个子民遭着一次失望。辰光过去了；那些欢欢喜喜盼望伊拉个救主个人忧伤灰心，然而那些并呒没爱慕耶稣显现、不过因为惧怕才接受该信息个人，倒为伊呒没照所盼望个辰光来到而欢喜。伊拉个信仰口称并呒没感动伊拉个心，也呒没洁净伊拉个生活。辰光个过去，正好显明这样个心。伊拉是头一批转过去，讥诮那些忧伤失望、实在爱慕伊拉个救主显现个人。我看见上帝个智慧，就勒于试验伊个子民，并赐给伊拉一个严密查验个考验，为要显明哪些人会勒试炼个时辰退缩转回。”
“Jesus and all the heavenly host looked with sympathy and love upon those who had with sweet expectation longed to see Him whom their souls loved. Angels were hovering around them, to sustain them in the hour of their trial. Those who had neglected to receive the heavenly message were left in darkness, and God’s anger was kindled against them, because they would not receive the light which He had sent them from heaven. Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained. They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844.” Early Writings, 235–237.
“耶稣同一切天军，满怀同情搭慈爱，看顾仔些以甘甜个盼望长久渴慕要见着彼个伊拉灵魂所爱个主个人。众天使盘旋勒伊拉四围，为着勒伊拉受试炼个辰光扶持伊拉。凡忽略接受天上信息个人，就留勒黑暗里；上帝个忿怒也向伊拉发作，因为伊拉弗肯领受伊从天上差拨给伊拉个光。彼些忠心却失望个人，虽然弗能明白为啥个伊拉个主弗来，却并呒没拨留勒黑暗里。伊拉又重新拨引到圣经跟前，去查考预言个时期。主个手从仔些数字上挪开，错误也就解释清爽了。伊拉看见，预言个时期一直达到1844年；并且伊拉先前拿来证明预言个时期终结勒1843年个同样证据，倒证明仔些时期乃是终止勒1844年。”《早期著作》，235–237页。
The “prophetic periods” were the “prophetic periods” that “reached to 1844,” which the Millerites had initially believed reached to 1843. The “prophetic periods” that reached to 1844, were three prophetic periods,” and all are represented upon Habakkuk’s tables. One of the three periods simply “touches” 1844, and the other two reach to October 22, 1844. The thirteen hundred and thirty-five days reached to the very first day of 1844, when the first disappointment of the Millerites arrived, and the tarrying time of both Habakkuk chapter two, and of the parable of the ten virgins in Matthew twenty-five began.
「預言个時期」就係「延伸到1844年」个「預言个時期」，米勒派起初相信伊拉是延伸到1843年。延伸到1844年个「預言个時期」一共有三段預言時期；三段攏表明勒哈巴谷个版牌浪向。其中三段裡一段單單「觸及」1844年，另兩段則延伸到1844年10月22日。一千三百三十五日延伸到1844年个頭一日，正當米勒派頭一擺失望來到个時候；彼辰，哈巴谷第二章並馬太福音第二十五章十個童女个比喻所講个遲延時期，也就開始了。
The twenty-three hundred days of Daniel chapter eight, verse fourteen reached to October 22, 1844, and the twenty-five hundred and twenty years, of the “seven times” against the southern kingdom of Judah ended there as well. Palmoni introduces himself as the Wonderful Numberer in verse thirteen of Daniel eight, and the prophetic “structure” and “design” that he then set forth included at least ten interconnected time prophecies.
《但以理》第八章第十四節所講个二千三百日，延至一八四四年十月二十二日；而臨到南國猶大个「七倍」所成个二千五百二十年，也同樣結束於彼時。《但以理》第八章第十三節裏，帕勒摩尼自稱為奇妙个計數者；伊隨後所陳明个先知性「結構」佮「設計」，至少包含十條互相關聯个時間預言。
We will begin to consider these truths further in the next article.
阿拉会勒下篇文章里向进一步考量该些真理。
“Christ gave to the world a lesson that should be engraved on mind and soul. ‘This is life eternal,’ he said, ‘that they might know thee the only true God, and Jesus Christ, whom thou hast sent.’ But Satan works on human minds, saying, Do this or that action, and ye shall be as gods. By deceptive reasoning he led Adam and Eve to doubt God’s word, and to supply its place with a theory that led to transgression and disobedience. And his sophistry is doing today what it did in Eden. When Christ came to our world, he selected humble fishermen as the foundation of his church. To these disciples he tried to explain the nature of his kingdom and mission. But their limited comprehension imposed a restraint upon him. They had been receiving the sayings of the scribes and Pharisees, and therefore much of what they believed was untrue. And though Christ had many things to say to them, they were unable to hear much of what he longed to communicate.
“基督拨世界一个教训，应该刻勒人个心思搭灵魂浪。伊讲：‘认得侬是独一个真神，并且认得侬所差来个耶稣基督；这就是永生。’但是撒但向人个心思做工，讲：做这桩行动，或者做那桩行动，侬等就要像神一样。伊用迷惑人个辩说，叫亚当搭夏娃怀疑上帝个话，拿一种引到犯法搭悖逆个理论来代替上帝个话。伊个诡辩，今朝所做个，正像伊勒伊甸园里所做个一样。基督来到我拉个世界辰光，伊拣选谦卑个渔夫，作为伊教会个根基。伊曾经想向这班门徒说明伊国度搭使命个性质；但是伊拉有限个领会，给伊带来拘束。伊拉一直领受文士搭法利赛人个讲说，所以伊拉所相信个里向，有许多并弗是真个。基督虽则有许多事体要对伊拉讲，伊拉却弗能够听进去伊所切望传达个许多内容。”
“Christ finds the religionists of this time so full of erroneous sentiments that there is no room in their minds for the truth. With the education given, teachers mingle the sentiments of infidel authors. Thus they have sown tares in the minds of the youth. They give utterance to sentiments that should not be presented to young or old, never thinking of what kind of seed they are sowing, or of the harvest they will have to garner as the result.” Review and Herald, July 3, 1900.
“基督发见今朝个宗教界人士满肚皮侪是错误个思想，致使伊拉个心思里向拨真理一点空地侪无没。照所受个教育，教师拿无信仰作者个思想掺杂进去。故此，伊拉已经勒青年个心里撒下稗子。伊拉讲出个种种思想，本来弗应该摆勒少年人抑或老年人面前，却从来弗曾想过伊拉到底勒撒啥个种子，也弗曾想过因此将要收割、聚敛个是何等个庄稼。”《Review and Herald》，1900年7月3日。