We have been informed that, “God directed the mind of William Miller to the prophecies and gave him great light upon the book of Revelation.” Miller was prevented by the history where he was raised up in from understanding the “great light” located in chapters twelve, thirteen, sixteen, seventeen and eighteen of Revelation, for those chapters identified the work of prophetic kingdoms which he could not see from his historical vantage point.
㑚伲已經蒙指示：「上帝引導威廉・米勒个心思歸向預言，並且對《啟示錄》賜俚極大个亮光。」米勒受限於俚被興起个所在歷史時期，弗能明白《啟示錄》第十二、十三、十六、十七並十八章裡个「極大亮光」；因為該幾章所指出个，乃是先知性列國个作為，而伊自家所處个歷史立腳點，弗能看見此等事。
The light given Miller on the book of Revelation was the Churches, Seals and Trumpets, and it is the last three Trumpets, which are identified as “three Woes,” that are represented upon Habakkuk’s two tables. The “great light,” given to Miller in the book of Revelation concerns the role of Islam in Bible prophecy. Yet even that “great light” was limited by his historical setting.
傳俾米勒、關乎《啟示錄》个亮光，乃是七個教會、七印同七號；而末後个三號，亦即所標明个「三樣災禍」，就表現在哈巴谷个兩塊版上。傳俾米勒、喺《啟示錄》裡个「大亮光」，係關乎伊斯蘭喺《聖經》預言當中个角色。然而，連箇樣个「大亮光」，也受伊所處歷史背景个限制。
“The seven churches of Asia is a history of the church of Christ in her seven forms, in all her windings and turnings, in all her prosperity and adversity, from the days of the apostles down to the end of the world. The seven seals are a history of the transactions of the powers and kings of the earth over the church, and God’s protection of his people during the same time. The seven trumpets are a history of seven peculiar and heavy judgments sent upon the earth, or Roman kingdom. And the seven vials are the seven last plagues sent upon Papal Rome. Mixed with these are many other events, woven in like tributary streams, and filling up the grand river of prophecy, until the whole ends us in the ocean of eternity.
「亞西亞個七埭教會」，就是基督教會歷史，照伊七種形態顯出來；其中一切曲折迂迴，一切興盛搭困厄，從使徒個辰光，一直到世界個末了，攏包括勒內。「七印」呢，是地上權勢搭列王對教會所行之事個歷史，也包括同一時期之中，上帝對伊百姓個保守。「七號」呢，是七樣特別而沉重個審判個歷史；此等審判係差遣到地上，或者講，差遣到羅馬國度之上。「七碗」呢，就是降勒教皇制羅馬之上個末後七災。其間還夾雜許多別樣事件，像支流一樣編織進去，充滿這條宏大個預言江河，直到全部終結，領我儕進入永恆個海洋。」
“This, to me, is the plan of John’s prophecy in the book of Revelation. And the man who wishes to understand this book, must have a thorough knowledge of other parts of the word of God. The figures and metaphors used in this prophecy, are not all explained in the same, but must be found in other prophets, and explained in other passages of Scripture. Therefore it is evident that God has designed the study of the whole, even to obtain a clear knowledge of any part.” William Miller, Miller’s Lectures, volume 2, lecture 12, 178.
「㑚对我来看，㖏就係约翰《启示录》里预言个整体安排。凡想要明白此书个人，必须对上帝圣言其余各部分有透彻个认识。此预言里所用个表号搭比喻，勿全然在本书之内自家说明；必须在别个先知书里寻着，并在圣经别处经文中得着解释。故此显然可见，上帝原是定意要人研读全部圣言，连要得着任何一部分个明白知识，也必须如此。」威廉·米勒，《米勒讲义》第二卷，第十二讲，178页。
Notice that Miller understood the seven last plagues as the seven judgments upon papal Rome. He could not understand that papal Rome was given a deadly wound that was to be healed. He recognized the seven trumpets as “a history of seven peculiar and heavy judgments sent upon the earth, or Roman kingdom,” but was unable to recognize the distinction between the kingdoms of pagan and papal Rome. Therefore, his ability to see the distinction between the first four trumpets and the last three trumpets was limited.
请注意，米勒理解末后个七灾，乃是降临于教皇制罗马个七样审判。伊弗能明白，教皇制罗马曾受着一个致命个创伤，而此创伤终必要得着医治。伊承认七号乃是“七样特别而沉重个审判个历史，此等审判被差遣临到地上，或罗马国度”，然而伊却弗能辨明异教罗马同教皇制罗马两个国度之间个分别。故此，伊对于头四号同末后三号之间个区别，所能看见个程度，便受着限制。
Miller was unable to recognize that the judgments brought against Rome, were God’s response to Sunday enforcement, for the Millerites were still worshipping on Sunday in their history. Miller was correct in recognizing that the trumpets were judgments upon Rome, but the specific reason the judgments were brought, and the distinction between the first four and last three Trumpets was limited, or non-existent. With that limited view, the “jewel” of the three woes of Islam was still included upon the charts that were directed by the hand of God, and should not be altered.
米勒弗弗能認得、加勒忒羅馬个審判，乃是上帝對主日強制推行个回應，因爲米勒派當時歷史當中仍舊守主日敬拜。米勒認得諸號筒是對羅馬个審判，這一點是對个；毋過，關於這些審判爲啥個緣故臨到，以及前四枝號筒同末後三枝號筒之間个分別，伊个認識是有限个，抑或簡直弗存在。雖然有這種有限个看法，伊斯蘭三樣災禍个「寶石」仍舊收錄勒那些由上帝親手指引个圖表之中，弗應該去改動。
Enlightened discernment allows a “wise” student of prophecy to recognize that God not only inspired the holy men who wrote the Bible, but He also governed the work of the men who translated the King James Bible, and He specifically says that He employed the same type of divine oversight in the production of the two sacred charts.
蒙光照个分辨力，會叫一個「有智慧」个預言學子認得，上帝弗但是感動寫聖經个聖人，並且也治理了翻譯《英王欽定本聖經》个眾人个工作；伊並且明明講，伊在製作該兩張神聖圖表个辰光，也用了同一類个神聖監督。
Miller’s “jewel” of the fifth, sixth and seventh Trumpets (Islam), shines ten times brighter in the last days, for it identifies the subject of the final Midnight Cry. The subject of the Midnight Cry in Millerite history was the date of the conclusion of the prophetic periods, and in this sense the “Midnight Cry” message of the last days (which is the message of Islam of the third Woe), has been typified by the date of October 22, 1844. That date in Millerite history typifies the soon-coming Sunday law, and both October 22, 1844, and the Sunday law were typified by the cross, which was the conclusion of the Triumphal Entry of Christ.
米勒关于第五、第六搭第七号筒（伊斯兰）个“宝石”，到末后日子里向光十倍加亮，因为伊指出了末了“半夜呼声”个题目。米勒运动历史当中，“半夜呼声”个题目，是预言时期终结个日期；照此意义，末后日子个“半夜呼声”信息（也就是第三样灾祸个伊斯兰信息），已经由 1844 年 10 月 22 日个日期预表出来。该日期在米勒派历史当中，预表将要来到个星期日法令；而 1844 年 10 月 22 日搭星期日法令，两样又都由十字架所预表，因为十字架就是基督荣耀进京个终结。
Miller’s “jewel” of the fifth, sixth and seventh Trumpets (Islam), shines ten times brighter in the last days, for it identifies Islam in agreement with the theme of the last-day reformatory movement, which is Islam of the third Woe. Therefore, as the theme of the final reformatory movement of the one hundred and forty-four thousand, it has been typified by the theme of each of the previous reformatory movements, whether it be the theme of “the resurrection” in the reformatory movement of Christ, the theme of “prophetic time” in the history of the Millerites, the theme of “the ark of God” in the reformatory movement of David or the theme of “the covenant” in the reformatory movement of Moses.
米勒关乎第五、第六搭第七号筒（伊斯兰）个“宝珠”，到末后个日子里向光亮十倍，因为伊同末后改革运动个主题互相符合，指出第三样灾祸个伊斯兰。故此，作为一百四十四千人最终改革运动个主题，伊已经由先前每一场改革运动个主题所预表：无论是基督改革运动里“复活”个主题，米勒派历史里“预言时间”个主题，大卫改革运动里“上帝个约柜”个主题，还是摩西改革运动里“圣约”个主题。
Whether the event of the cross, the date of October 22, 1844, or the various themes of the reformatory movements, every date and theme represented a life-or-death testing question for the generation of that time. Miller’s “jewel” of the three Woes of Islam is a life-or-death test question, as represented in the parable of the ten virgins in terms of the “oil.” Miller’s jewels in the beginning of his dream shone as the sun, but at the end of his dream they shone “ten times brighter”. Miller’s jewels were like kerosene (lamp oil) in the history of the Millerites, but today those jewels are rocket fuel!
无论是十字架个桩事件，1844年10月22日个日期，抑或改革运动个各种主题，每一个日期搭每一个主题，对当时个那一代人来讲，侪代表一则关乎生死个试验性问题。米勒关于伊斯兰三样“灾祸”个“宝石”，是一则关乎生死个试验问题，正如在十个童女个比喻里，用“油”所表明个一样。米勒在伊个梦开头个“宝石”发光好比太阳，但到伊个梦末了，伊拉却发光“亮十倍”。在米勒派个历史当中，米勒个“宝石”好比煤油（灯油）；但在今朝，这些“宝石”乃是火箭燃料！
The Millerites understood, and correctly applied, the time prophecy of Islam of the second Woe, that was fulfilled on August 11, 1840, but their understanding of the third Woe, which is the Seventh Trumpet, could not see the third Woe arriving as a judgment upon the sixth kingdom of Bible prophecy, for they did not see a fifth kingdom, let alone the sixth kingdom of Bible prophecy. Yet the “great light” on Revelation that was given to Miller is to shine ten times brighter in the “Midnight Cry” of the last days.
米勒派明白，也正确运用了第二样灾祸、也就是伊斯兰个辰光预言；该预言于1840年8月11日应验。不过，伊拉末对于第三样灾祸个领会——第三样灾祸就是第七枝号筒——却无没看见第三样灾祸会临到，成为对《圣经》预言里第六个国度个审判，因为伊拉并无看见第五个国度，更弗要讲《圣经》预言里个第六个国度。然而，赐拨米勒个《启示录》上个“大光”，到末后日子个“半夜喊声”里，必要照耀得比先前明亮十倍。
The truths represented upon Habakkuk’s two tables are essentially truths which were fulfilled in past history. The charts are based upon the time prophecies which Miller was led to assemble, and all those time prophecies had concluded by 1844. Those time prophecies will shine brighter in the last days, for they will be seen to be as accurate today as they were in Millerite history, but they possess no direct time predictions for the last days. They do, however, provide repeating prophetic types of the histories they represented in the past, but with a few of Miller’s jewels, future predictions are directly represented.
哈巴谷个两块版上所表明个真理，基本上是业经应验于已往历史当中个真理。格些图表乃是建立勒米勒所蒙引导去汇集个时间预言之上，而一切格些时间预言到1844年都已终结。格些时间预言勒末后日子里要发出更加明亮个光，因为人要看见，伊拉今朝个准确性，正如伊拉勒米勒派历史当中个准确性一样；不过，伊拉并呒没直接关乎末后日子个时间预告。虽然如此，伊拉确实提供了对伊拉过去所代表个诸般历史个重复性预言表号；但连同米勒个几颗宝石，未来个预告也有直接个表明。
The work of Christ in the heavenly sanctuary that began in 1844, continues until that work is finished. The prophecy of the twenty-three hundred days, and the work of cleansing that it identified, is still “in the process of fulfillment,” as Sister White states concerning the Ulai and Hiddekel Rivers, so that prophecy has an end-of-the-world fulfillment.
基督自1844年起哚天上圣所里所行个工作，一直持续到该项工作完成为止。二千三百日个预言，以及伊所指出个洁净工作，仍旧“哚应验个过程当中”；正如怀姊妹论到乌莱河搭希底结河时所讲个一样，所以该预言有末世个应验。
“The light that Daniel received 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 come to pass.” Testimonies to Ministers, 112.
「但以理對上帝所領受个亮光，特別是為着此末後个日子而賜下个。伊喺烏萊河邊同希底結河邊——示拿地个大河——所看見个異象，現今正在應驗个過程當中；凡所預言个一切事件，攏快要成就。」《傳道良言》，112。
Portions of the visions of Daniel chapters seven and eight, which are on the two tables, are yet future, for they both identify the sanctuary work of Christ. Yet the histories of the kingdoms of Bible prophecy in those two chapters end with papal Rome receiving its deadly wound. The “stone” that is “cut out of the mountain without hands”, and the eighth kingdom of Daniel two are still future. But most of what is represented upon the charts in relation to Daniel chapters two, seven and eight has been fulfilled.
但以理書第七章搭第八章異象个一部分，寫勒兩塊表仔浪向，還勒將來；因爲兩章儕認明基督喺聖所裡向个職事。然而，聖經預言裡向兩章所記列國个歷史，到教皇羅馬受着致命之傷便告終結。那塊「弗是用人手從山裡向鑿出來个石頭」，搭但以理書第二章个第八國，還都勒將來。弗過，表仔浪向凡關乎但以理書第二、七、八章所表明个大部分內容，已經應驗了。
The work of Christ in the sanctuary, and the third Woe of Islam are essentially the two subjects that represent prophetic history beyond the time of the Millerites. Along with those two themes, is the last-day history that is typified when the two charts are brought together upon one line. When that is done, the first disappointment of 1843, as represented upon the first chart, finds its correction upon the second chart. Together they produce and identify the “hidden history” of the Seven Thunders, which is now being unsealed in connection with the unsealing of the Revelation of Jesus Christ.
基督在聖所裡个工作，並伊斯蘭个第三樣災禍，從本質浪講，正是兩個主題，代表咾米勒派時代以後个預言歷史。連同者兩個題目，還有末後日子个歷史；者段歷史，係當兩幅圖表合併擺勒同一條線浪个辰光所表明个預表。當者樣做个時候，1843 年个第一次失望，照第一幅圖表所表現个，就勒第二幅圖表浪得著改正。兩幅圖表合起來，就產生並指出「七雷」个「隱藏歷史」；而今者段歷史，正勒耶穌基督啟示錄个開封相聯關个情形之下，逐漸得著開封。
That “hidden history” is structured upon the “truth,” which is the three Hebrew letters that when combined, create the word “truth.” The word is created by the first, thirteenth and last letters of the Hebrew alphabet, and represent Jesus not only as the Truth, but as Alpha and Omega. The “hidden history” begins and ends with a disappointment, and has rebellion in the middle, for “thirteen” is a number which represents rebellion.
个“隐藏个历史”是建立勒“真理”之上个；“真理”就是希伯来文个三个字母，伊拉组合起来，就构成“真理”个词。个词是由希伯来字母表里向个、第十三个搭末一个字母组成个，所表明个勿单是耶稣作为真理，并且也表明伊是阿拉法搭俄梅戛。个“隐藏个历史”开头搭收尾侪是以失望为始、以失望为终，当中有悖逆，因为“十三”是一个代表悖逆个数字。
The year 1843, illustrated upon the first chart, identifies the first disappointment and the arrival of the tarrying time. The tarrying time leads to the arrival of the message of the Midnight Cry, where the rebellion of the foolish virgins is manifested. The message of the Midnight Cry is then proclaimed until the last disappointment. That “hidden history” of the Midnight Cry is repeated (to the very letter) in the last days.
一八四三年，畫勒喺第一張圖表上，指明了頭一遭失望同埋遲延時期个來到。遲延時期引到半夜呼喊信息个來到，喺該個時候，愚拙童女个背叛就顯明出來。半夜呼喊个信息隨後一直傳揚，直到末後一次失望。該段半夜呼喊个「隱藏歷史」，喺末後个日子裡會重演（以至一字不差）。
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“我常常畀人提醒到十个童女个比喻，其中五个有智慧，五个愚笨。该个比喻已经应验，亦必要照字面一句一句地应验，因为伊对现今个辰光有特别个应用；并且，像第三位天使个信息一样，已经应验，也会继续成为现代真理，直到时期个终结。”《Review and Herald》，1890年8月19日。
When rightly understood, the previous statement identifies that the only group of people in the last days who have a possibility of being either a foolish or wise virgin, are people within a group who have suffered a disappointment. The disappointment is what produces the tarrying time, and the parable that “has been and will be fulfilled to the very letter” is premised upon the effects produced internally within the virgins during a tarrying time that begins with a disappointment. That disappointment that slew the “two witnesses” in the street of the city, and reduced them to dead, dry bones in the valley of death took place on July 18, 2020. Adventism, by and large, was not involved with that disappointment. If anything, they celebrated the failed prediction as the “two witnesses” lay slain in the street. To the very letter means “to the very letter”.
若是正当地明白，前头个陈述指出：末后日子里，唯一有可能成为愚拙童女或智慧童女个一班人，就是一班经历过失望个人当中个人。失望乃是产生耽延时期个缘由；而该个“已经应验、并且还要一字不差地应验”个比喻，是建立勒由一个失望起头个耽延时期当中、童女里向内部所产生个影响之上。个场失望——就是勒城里个街路上杀死“两个见证人”，并且使伊拉成为死亡之谷里枯干死骨个失望——发生勒2020年7月18号。复临运动大体上并无卷入个场失望；若说有啥，伊拉倒是当“两个见证人”横陈勒街路上被杀个辰光，为着个失败个预言而庆贺。“一字不差”个意思，就是“一字不差”。
In the Millerite history, the former covenant people (Protestantism), celebrated the failed prediction of 1843 (the first disappointment), and at that point the Protestants passed the limits of their probationary testing time. The testing time had begun on August 11, 1840, when the mighty angel of Revelation ten descended at the fulfillment of the time prophecy of the second Woe (Islam). The Protestants rejected prophetic time at the first disappointment, for the erroneous prediction provided them with an excuse for no longer seeking truth. The theme of all of the waymarks of the Millerite history was “time prophecy”.
勒米勒派个历史里，前约之民（新教）庆贺了一八四三年预测个失败（头一趟失望）；到该辰光，新教徒已经越过了彼等恩典试验时期个界限。该试验时期起首于一八四〇年八月十一日，当启示录第十章个大力天使，在第二样灾祸（伊斯兰）时间预言应验之辰降下。新教徒在头一趟失望时弃绝了预言个时间，因为错误个预测予彼等一个借口，叫彼等勿再寻求真理。贯串整个米勒派历史一切路标个主题，乃是“时间预言”。
On September 11, 2001, the angel of Revelation eighteen descended at the fulfillment of the prophecy of the third Woe (Islam). The theme of all of the waymarks in the last days is Islam. The first disappointment marks the end of a cleansing of the former covenant people, as the former covenant people were then provided with an excuse for no longer seeking the truth. The testing time then began for “the virgins” of the last days, for the testing of the former covenant people that began with the descent of the angel, ended at the first disappointment. Thus, the testing of those who are represented as virgins began, and that process of testing will ultimately manifest whether the virgins are either foolish or wise.
二〇〇一年九月十一日，啟示錄第十八章个天使，佇第三樣災禍（伊斯蘭）預言應驗个辰光降臨。末後日子一切路標个主題，就是伊斯蘭。頭一擺失望，標明前約之民受潔淨个終結；因爲彼辰光，前約之民已得著一個藉口，弗再尋求真理。從此，末後日子「童女」个試驗辰光就開頭；因爲前約之民个試驗，自天使降臨開頭，到頭一擺失望就結束。故此，彼等用童女來表明个人个試驗就開頭了；而此個試驗過程，至終會顯明諸童女究竟是愚拙，抑或聰明。
Between the first and the last disappointment is the message of the Midnight Cry. The theme of the message of the Midnight Cry for the Millerites was “time”, and the theme of the message of the Midnight Cry in the last days is “Islam”. In Miller’s dream he is awakened with a shout (cry), and at that time, his jewels shine ten times brighter than they formerly shone. The jewels upon the charts that directly identifies a prediction for the last days is Islam and the investigative judgment. As such, the tests of the “message” of the Midnight Cry and of the “experience” represented by the investigative judgment, is not for the former covenant people, but for those who profess to be the last virgins.
喺頭一擺失望同末一擺失望之間，乃有半夜喊个信息。對米勒派來講，半夜喊个信息个主題係「時間」；對末後日子个半夜喊信息來講，其主題係「伊斯蘭」。喺米勒个夢中，伊因一聲喊叫而驚醒；到該時，伊个寶石發出个光，比先前明亮十倍。圖表上个寶石之中，直接指明末後日子一項預言个，乃係伊斯蘭同查案審判。故此，半夜喊「信息」个試驗，並查案審判所表明之「經歷」个試驗，並弗係為着先前之約民，乃係為着許自己係末後童女个諸人。
The illustration that is produced when both charts are brought together, which identifies the history of the first to the last disappointment, identifies that in the time when the “hidden history” of the Seven Thunders is occurring, the final work of the investigative judgment is being accomplished. That final work is the sealing of the one hundred and forty-four thousand, and it takes place during the “troublous times” of Daniel nine, during the angering of the nations in Revelation eleven, the holding of the “four winds” of Revelation chapter seven, the “staying of the rough wind in the day of the east wind,” of Isaiah chapter twenty-seven, and the restraint of the “angry horse that is seeking to break loose and bring death and destruction” upon the world. All of these prophetic witnesses represent Islam of the third Woe, as represented upon the sacred charts.
當兩幅圖表合併起來所產生個圖解，指明了從頭一回失望直到末了一回失望個歷史，也指明了：當七雷個「隱藏歷史」正在發生個辰光，查案審判個末後工作也正在成就。這末後個工作，就是十四萬四千人個蓋印；伊發生勒《但以理書》第九章個「艱難時期」當中，勒《啟示錄》第十一章列國發怒個辰光，勒《啟示錄》第七章「四風」受攔阻個時候，勒《以賽亞書》第二十七章所講個「東風之日止住暴風」，以及對那匹「發怒個馬，想要掙脫出來，向世界帶來死亡搭毀滅」個約束當中。所有仔呢些預言個見證，都代表第三樣災禍個伊斯蘭，正如神聖圖表上所表明個一樣。
The three primary elements of the two sacred charts of Habakkuk that are specifically addressing events that were future to the publication of the charts, is the sealing of the one hundred and forty-four thousand, Islam and the fulfillment of the parable of the ten virgins. The charts identify a testing, sealing process of both an “experience” and a “message.” The experience necessary for a foolish virgin is “Christ in you the hope of glory”, which represents the perfection represented by the one hundred and forty-four thousand.
哈巴谷两幅圣图之中，专门指向该图发表之后未来之事的三项主要要素，乃是一十四万四千人之受印、伊斯兰，以及十童女比喻之应验。此两图指出，对于“经历”与“信息”两者，都有一个试验并受印的过程。愚拙童女所必须有的经历，乃是“基督在你们心里成了有荣耀的盼望”，此乃表明那由一十四万四千人所代表之完全。
Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory: Whom we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ Jesus. Colossians 1:26–28.
就是箇個奧祕，自古代並各世代以來一直隱藏，現今卻向伊个聖徒顯明了。上帝要叫伊拉曉得，箇個奧祕在外邦人中間榮耀个豐盛是啥；就是基督在儂拉裡向，乃是榮耀个盼望。箇位就是我拉所傳揚个；我拉用諸般个智慧，警戒各人，教導各人，為着要把各人在基督耶穌裡向完完全全个獻上。歌羅西書 1:26–28。
The one hundred and forty-four thousand are represented as a group of people who have came out of a “captivity”. The captivity that is directly represented in the book of Revelation is the captivity of being dead in the street for three and a half days, as represented in Revelation chapter eleven. The captivity of a symbolic death is representing the “seven times” of Leviticus twenty-six, and that captivity requires the manifestation of repentance, as illustrated by Daniel’s prayer, in chapter nine.
一十四萬四千人是俾表明做一群從「被擄」當中出來个百姓。啟示錄裏直接表明个被擄，就是如啟示錄第十一章所表明个，在街路浪死了三日半个被擄。此種象徵性个死亡之被擄，乃是表明利未記第二十六章个「七倍」；而此個被擄，要求悔改个顯明，正如但以理第九章个禱告所說明个一樣。
When the dead dry bones are brought back to life, they are immediately lifted up as an “ensign”. In death they were without Christ within them, the hope of glory. Part of their required repentance was their acknowledgment that they had walked contrary to God, and that God had walked contrary to them. When they meet the requirements prophetically identified, Christ then “comes suddenly to His temple”, and the “experience” is attained that is needed in order to be a member of the ensign that is then lifted up.
当死忒格枯骨重新得着生命个辰光，伊拉立时就拨举起来，成为一面“旌旗”。伊拉死忒个辰光，里向并呒没基督，亦即荣耀个盼望。伊拉所必须个悔改当中，有一部分就是承认伊拉曾经违背上帝而行，并且上帝也曾经违背伊拉而行。当伊拉符合先知性所指明个条件个辰光，基督就“忽然来到祂个殿”，随后就得着成为该面所举起来个旌旗之一员所必须个“经历”。
The “experience” that is illustrated when the two charts are brought together, is accomplished by the final work of Christ in the heavenly sanctuary. That “experience” is represented by the “mareh” vision, which is the vision of “the appearance”. The “message” that is needed is the “chazon” vision, of prophetic history. That “message” is identified as the message of God’s impending judgment upon a rebellious world that is brought about by Islam of the third Woe.
兩張圖表合併起來所表明个「經歷」，乃是藉着基督喺天上聖所裏末後个工作成全个。該個「經歷」係由「mareh」異象所表徵，也就是關乎「顯現」个異象。所需要个「信息」，乃是先知歷史个「chazon」異象。該個「信息」被指明爲上帝對悖逆世界將臨个審判之信息，而此審判乃是藉着第三樣災禍个伊斯蘭而臨到。
In 1856, the Lord sought to finish the rebuilding of spiritual Jerusalem in Adventism. Under the arrival of the three angels from 1798 unto 1844, the Millerite temple had been built upon the foundations, represented as “jewels” in Miller’s dream, as represented by the prophetic truths on the two pioneer charts (1843 and 1850) that fulfilled Habakkuk chapter two. He then led His people to erect the wall of His seventh-day Sabbath law, and returned them to the “old paths” of ancient Israel to finish the work of the “street to walk in”. BUT, the old path included a doctrine, a prophecy, that was designed to test and separate them. In 1863, Adventism failed the test of the “seven times”, and began to wander in the wilderness of Laodicea.
1856年，主欲完成復臨信仰裡靈性耶路撒冷个重建工程。自1798年至1844年，隨著三位天使个來到，米勒派个聖殿已經建造在根基之上；此根基喺米勒个夢中表明為「寶石」，也就喺兩幅先驅圖表（1843年及1850年）之上所表明、並應驗哈巴谷書第二章个預言真理。其後，佢引領伊个子民豎立伊第七日安息日律法个城牆，並使伊拉歸回古代以色列个「古道」，以完成「可行之街道」个工程。然則，古道裡向包括一項道理、一則預言，原係特為要試驗並分別伊拉而設計个。到了1863年，復臨信仰喺「七次」个試驗上失敗了，便開始喺老底嘉个曠野裡流浪。
October 22, 1844, typifies the soon-coming Sunday law, and at the Sunday law the work will be accomplished represented by the forty-nine years of finishing the street and wall in troublous times, as identified by Daniel.
1844年10月22日，預表即將來到个星期日法令；到咾星期日法令个辰光，丹以理所指明个、喺艱難辰光裏修完街市搭城牆个四十九年所表明个工作，就要完成。
Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. Daniel 9:25.
故此侬当晓得，也当明白：自从出令恢复并重建耶路撒冷，直到受膏君王，必有七个七同六十二个七；城街必重新建造，城垣也必重修，就在艰难困苦个辰光里。Daniel 9:25.
All the prophets agree with one another, and the “troublous times” of Daniel is also identified in the passage from Early Writings which we have been considering.
众先知个个相合一致，而但以理所讲个“艰难辰光”，也拨我拉所考量个《早期著作》里向个经文认明出来。
“At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.
「到該個辰光，當拯救个工作將近收結个時候，地上要有患難臨到，列國也要發怒；但是伊拉會受約束，免得攔阻第三位天使个工作。到該個辰光，『晚雨』，就是從主面前來个甦醒，要降下來，為著加能力畀第三位天使个大聲呼喊，並且預備聖徒，叫伊拉會得站立得牢，當七個末後个災殃傾倒下來个時候。」《早期著作》，85。
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。
“Just as long as those who profess the truth are serving Satan, his hellish shadow will cut off their views of God and heaven. They will be as those who have lost their first love. They cannot view eternal realities. That which God has prepared for us is represented in Zechariah, chapters 3 and 4, and 4:12–14: ‘And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my Lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth.’
“凡係自稱信奉真理个辰光，若伊拉仔事奉撒但，伊个地獄樣个陰影就會隔斷伊拉對上帝同天國个看見。伊拉要像失落起初个愛个儂一樣。伊拉弗能看見永恆个實際。上帝為我拉所預備个事，撒迦利亞書第三、第四章，以及四章12–14節裡向我拉表明：『我又應聲對伊講：這兩根橄欖枝，藉着兩條金管，自家倒出金油个，是啥個？伊回答我講：儂弗曉得這是啥個麼？我講：我主啊，我弗曉得。伊就講：這就是兩個受膏者，侍立在全地之主旁邊个。』”
“The Lord is full of resources. He has no lack of facilities. It is because of our lack of faith, our earthliness, our cheap talk, our unbelief, manifested in our conversation, that dark shadows gather about us. Christ is not revealed in word or character as the One altogether lovely, and the chiefest among ten thousand. When the soul is content to lift itself up unto vanity, the Spirit of the Lord can do little for it. Our shortsighted vision beholds the shadow, but cannot see the glory beyond. Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.
“主有丰富个资源，伊一点弗缺设施。因着阿拉信心个缺乏、阿拉属地个性情、阿拉轻浮个言谈、阿拉个弗信，且此种种显明勒阿拉个谈话当中，故此黑暗个影子就聚拢勒阿拉四围。基督并弗曾勒言语抑或品格上显明为那位全然可爱、超乎万万人之上个主。当灵魂甘心自高归向虚妄个辰光，主个灵就难得为伊成就啥个。阿拉短浅个眼光只看见影子，却看弗见其后个荣耀。天使正执持四风；此四风所表明者，好比一匹发怒个马，欲挣脱羁绊，冲过全地个表面，沿途带来毁灭搭死亡。”
“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.
“阿拉会勒永世世界个边沿浪向困觉去啘？阿拉会变得迟钝、冰冷、像死脱一样啘？哦，但愿阿拉个教会里向有上帝个灵搭伊个气息，吹进伊个百姓里向，叫伊拉立起身来，站勒自家个脚浪向，而得着生命。阿拉需要看见，道路是狭窄个，门也是窄个。但当阿拉经过迭个窄门个辰光，伊个宽阔是无限无量个。” Manuscript Releases, volume 20, 217.