We have been addressing the symbolism of Elijah and are now using the histories of Mount Carmel and Mount Sinai to illustrate a progressive testing process for the horn of Protestantism and a progressive political development for the horn of Republicanism that parallels the horn of Protestantism.
阿拉一直㑚讲以利亚个象征，如今正用迦密山搭西奈山个历史，来说明新教主义之角所经历个一层层推进个试验过程，并说明共和主义之角个一层层推进个政治发展；此一发展，搭新教主义之角相互平行。
The last article was working through the rebellion of Numbers chapter thirteen and fourteen which identifies the tenth and final test for ancient Israel after their crossing of the Red Sea. The history aligns with the beginning movement of Millerite history, but also with the history of God’s ending movement. The work of all three angels of Revelation fourteen is accomplished by a movement at the beginning and a movement at the end.
上一篇文章係講解《民數記》第十三章搭第十四章裡向背叛，指出咾古以色列民過紅海之後所經歷個第十次、也是末後一次試驗。此段歷史搭米勒派歷史起頭個運動相符合，也搭上帝末後個運動个歷史相符合。《啟示錄》第十四章三位天使个全部工作，都是由一個起頭个運動搭一個末後个運動來成全个。
“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.” The Great Controversy, 611.
「摎第三位天使个信息一淘宣告个该位天使，要用伊个荣耀照亮全地。迭搭预言了一项遍及普天下、力量异常个工作。1840–44年个复临运动，乃是上帝权能个荣耀显现；头一位天使个信息，已经传到世界各地每一个布道站；并且勒有些国家里，曾出现自十六世纪宗教改革以来任何地方所未曾见过个最大宗教兴趣；总归，迭些还要被第三位天使末后警告之下个强大运动所超过。」《善恶之争》，611。
Between the history of the beginning movement and the ending movement, we find the history of the church of Laodicea. The angel that lightens the earth with its glory is clearly identified as a movement, not a church.
介勒起頭个運動歷史搭末後个運動歷史之間，我伲看着老底嘉教會个歷史。用伊个榮光照亮全地个天使，明明白白是指一場運動，並弗是一個教會。
“Of Babylon, at the time brought to view in this prophecy, it is declared: ‘Her sins have reached unto heaven, and God hath remembered her iniquities.’ Revelation 18:5. She has filled up the measure of her guilt, and destruction is about to fall upon her. But God still has a people in Babylon; and before the visitation of His judgments these faithful ones must be called out, that they partake not of her sins and ‘receive not of her plagues.’ Hence the movement symbolized by the angel coming down from heaven, lightening the earth with his glory and crying mightily with a strong voice, announcing the sins of Babylon. In connection with his message the call is heard: ‘Come out of her, My people.’ These announcements, uniting with the third angel’s message, constitute the final warning to be given to the inhabitants of the earth.” The Great Controversy, 604.
论到巴比伦，照此预言所显明个辰光，有话宣告讲：“伊个罪恶通到天浪，上帝也想起伊个不义。”《启示录》18:5。伊已经盛满了伊罪咎个分量，毁灭就要临到伊身浪。可是上帝仍旧有百姓勒巴比伦里向；而且勒伊个审判临格之前，这些忠信个人必须受召出来，免得伊拉有分于伊个罪，也“受伊个灾殃”。所以，就有先前个举动，象征为一位天使从天落下来，用伊个荣耀照亮全地，并且大声呼喊，宣告巴比伦个罪恶。随着伊个信息，又有呼召听见：“我个百姓啊，侬拉要从伊里向出来。”这些宣告，联合第三位天使个信息，就构成赐给地上居民个末后警告。——《善恶之争》，604页
All the prophets agree with one another and they all identify more specifically “the last days,” than they identify the days in which the prophecies were proclaimed. As an example of this phenomenon the angel of Revelation eighteen, was and is typified by the angel of Revelation ten. Both lighten the earth with its glory when it descends. Sister White identifies the first angel in the book Early Writings.
众先知彼此相合，伊拉对于“末后个日子”个指认，比对于预言所宣告辰光个日子，侪更加具体。作为个现象个一个例子，《启示录》十八章个天使，曾经并且如今侪由《启示录》十章个天使所预表。两者降临个辰光，侪用自家个荣耀照亮全地。怀姐妹在《早期著作》里向指认了头一个天使。
“Jesus commissioned a mighty angel to descend and warn the inhabitants of the earth to prepare for His second appearing. As the angel left the presence of Jesus in heaven, an exceedingly bright and glorious light went before him. I was told that his mission was to lighten the earth with his glory and warn man of the coming wrath of God.” Early Writings, 245.
“耶穌差遣一位有大權能个天使降下，警告地上个居民，叫伊拉為着佢第二次顯現做準備。當該位天使離開天上耶穌面前个辰光，一道極其明亮榮耀个光先行在伊前頭。我蒙指示，曉得伊个使命，是要用伊个榮耀照亮全地，並警告世人上帝將要臨到个忿怒。”《早期著作》，245。
That angel of Revelation eighteen descended on September 11, 2001. It had been typified by the angel that descended on August 11, 1840. In Isaiah chapter six, Isaiah is shown the temple in heaven and God’s glory. In verse three of chapter six it identifies that the whole earth is full of God’s glory. That happens when the angel of Revelation eighteen descends.
《启示录》第十八章个个天使，是二〇〇一年九月十一日降下来个。伊早先已经由一八四〇年八月十一日降下来个天使所预表。㑚《以赛亚书》第六章里，以赛亚得见天上个圣殿并上帝个荣耀。第六章第三节指出，全地充满了上帝个荣耀。此事便是《启示录》第十八章个天使降下个辰光所发生个。
And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. Revelation 18:1.
此後，我看見另有一位天使對天降落，執有大權柄；地也因伊个榮光而被照亮。啟示錄 18:1
Verse three of Isaiah six identifies the same history.
《以赛亚书》第六章第三节指出同一样个历史。
And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. Isaiah 6:3.
彼此相呼喊講：聖哉！聖哉！聖哉！萬軍个耶和華；伊个榮光充滿全地。以賽亞書 6:3。
Sister White brings Isaiah’s vision of the sanctuary together with the movement of Revelation eighteen.
怀爱伦姊妹将以赛亚对圣所个异象，同《启示录》第十八章个运动结合起来。
“The seraphim before the throne are so filled with reverential awe in beholding the glory of God that they do not for an instant look upon themselves with self-complacency, or in admiration of themselves or one another. Their praise and glory are for the Lord of Hosts, who is high and lifted up, and the glory of whose train fills the temple. As they see the future, when the whole earth shall be filled with his glory, the triumphant song of praise is echoed from one to another in melodious chant, ‘Holy, holy, holy, is the Lord of Hosts.’ They are fully satisfied to glorify God; and in his presence, beneath his smile of approbation, they wish for nothing more. In bearing his image, in doing his service and worshiping him, their highest ambition is fully reached.
“寶座前个撒拉弗，因看見上帝个榮光，心裏充滿敬畏，故此連一霎時也弗會自滿自賞，亦弗會欽羨自家，抑或互相欽羨。伊拉个頌讚與榮耀，乃歸於萬軍之耶和華；伊是至高且被舉起个，伊衣袍个榮光充滿聖殿。當伊拉望見將來，全地都要充滿伊个榮耀个辰光，得勝个頌讚之歌便以和美个吟唱，彼此相應，從這一位傳到那一位：‘聖哉！聖哉！聖哉！萬軍之耶和華！’ 伊拉以榮耀上帝為完全滿足；並且在伊面前，在伊悅納个笑容之下，伊拉別無所求。承受伊个形像，奉行伊个事奉，並敬拜伊，便是伊拉至高个志向，並且已經完全達到。”
“The vision given to Isaiah represents the condition of God’s people in the last days.” Review and Herald, December 22, 1896.
「賜予以賽亞个異象，表明了上帝子民於末後日子个景況。」《Review and Herald》，1896年12月22日。
John in Revelation chapter ten and also in chapter eighteen, and with Isaiah in chapter six and including the commentary of Sister White, place all these illustrations of the earth being lightened with God’s glory at the same point in history. The whole earth witnessed the events that took place on September 11, 2001. The progressive history of the Millerite movement that concluded in 1863, typified the history when the mighty angel of Revelation eighteen descends with the history associated with the angel that descended in Revelation chapter ten. With these opening premises in place, we will return to the testing process represented in Numbers chapter fourteen. After Moses interceded for the rebels that wished to return to Egypt and stone Joshua and Caleb, God accepts Moses’ intercession.
《啟示錄》第十章个約翰，並《啟示錄》第十八章个約翰，以及《以賽亞書》第六章个以賽亞，連同懷愛倫姊妹个註解，攏將遮些關乎全地被上帝个榮光照亮个表號，安置勒歷史个同一個辰光點。二〇〇一年九月十一號所發生个事件，乃全地所親眼見證。米勒派運動个漸進歷史，結束於一八六三年，乃預表《啟示錄》第十八章个大力天使降落个歷史，並且與《啟示錄》第十章所降落个天使相關个歷史相連。既然遮些起首个前提已經設立，𠊎儂就要轉轉來看《民數記》第十四章所表明个試驗過程。摩西為遮些背叛者代求；伊拉想欲轉回埃及，並欲用石頭打死約書亞同迦勒；之後，上帝接受了摩西个代求。
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 14:20–24.
主讲：“照侬个话，我已经赦免了；总归我指着我个永生起誓，耶和华个荣耀必要充满全地。因为仔些人看见过我个荣耀，也看见我在埃及并在旷野所行个神迹，到如今已经十次试探我，也弗听从我个声音；我向佢拉祖宗所起誓个地，佢拉断断看弗见；凡惹我发怒个人，也一个都看弗见。独有我个仆人迦勒，因为佢里向另有一种灵，专一跟从我，我必要领佢进入佢所去过个地；佢个后裔也必要承受迭地。”民数记 14:20–24.
The history represented here in Numbers fourteen is the final test for ancient Israel and their failure secured for them death in the wilderness over the following forty years. The history is directly associated with Revelation eighteen for God there proclaimed that “as truly as” God lives “all the earth shall be filled with the glory of the Lord.” It’s a very strong statement that God places in this historical record, and in so doing He emphasizes that the history represented in Numbers chapters thirteen and fourteen, pointed forward to the mighty movement of the angel of Revelation eighteen. Because Revelation eighteen is the end of the remnant people of God, the beginning of the remnant people of God is also illustrated in the passage we are considering in the book of Numbers.
《民數記》第十四章所表號个歷史，係古代以色列最後个試驗；佢拉个失敗，就使佢拉喺接下來四十年曠野之中个死亡成為定局。此段歷史，直接同《啟示錄》第十八章相關聯，因為上帝喺該處宣告：「我指著我个永生起誓，遍地必要充滿耶和華个榮耀。」此乃上帝置喺此歷史記載之中个一項極其強烈个宣言；藉此，佢強調，《民數記》第十三、十四章所表號个歷史，乃係指向《啟示錄》第十八章天使之大能運動。因《啟示錄》第十八章係上帝餘民个終局，故此，我拉現今所考察个《民數記》經文之中，也同樣描繪了上帝餘民个開端。
On August 11, 1840, at the fulfillment of a prophecy of Islam of the second woe, the former chosen covenant people were tested by the message of Elijah that had just been proven to be correct.
到1840年8月11日，關於伊斯蘭並第二樣災禍个預言應驗个辰光，先前蒙揀選立約个子民，受着以利亞信息个試驗；該信息剛剛已經得證明是正確个。
On September 11, 2001, at the fulfillment of a prophecy of Islam of the third woe, the former chosen covenant people marked the beginning of the judgment of the living as the message of Elijah that had just been proven to be correct.
二〇〇一年九月十一日，喺伊斯兰教关乎第三样灾祸个预言应验辰光，前个蒙拣选立约子民，借着刚刚已经证实为真实个以利亚信息，标明了对活人审判个开端。
The Elijah message of the Millerite history was set within the context of prophetic time. The Elijah message on September 11, 2001 was set within the context of the repetition of history. September 11, 2001 repeated the history of August 11, 1840 for both dates represent a fulfillment of a prophecy of Islam, and both mark the descent of the angel, that Sister White said is “no less a personage than Jesus Christ.” Though Sister White never says the angel of Revelation eighteen “was no less a personage than Jesus Christ” as she does of the angel of Revelation ten, the angel of Revelation eighteen lightens the earth with “his” glory, and the Scriptures are clear that it is the glory of Jesus Christ that lightens the earth.
米勒派歷史裏向以利亞个信息，係安設勒預言辰光个背景當中。二〇〇一年九月十一號个以利亞信息，係安設勒歷史重演个背景當中。二〇〇一年九月十一號重複勒一八四〇年八月十一號个歷史，因為兩個辰光攏代表伊斯蘭一段預言个應驗，亦攏標明天使个降臨；懷姊妹講，該位天使「無較少於耶穌基督本人」。雖然懷姊妹從來無曾像論啟示錄第十章个天使介樣，明講啟示錄第十八章个天使「無較少於耶穌基督本人」，總啟示錄第十八章个天使用「伊」个榮光照亮全地；而聖經講得分明，照亮全地个，乃係耶穌基督个榮光。
The instrument of judgment that brought about the test of the Protestants in the beginning was the Millerite movement as represented by Elijah. The instrument of judgment that brings about the test of Seventh-day Adventism at the end is the Elijah movement as represented by the one hundred and forty-four thousand. The symbol of Elijah has more than one meaning, and though he represents Miller and the Millerite movement, he also represents the one hundred and forty-four thousand.
起頭帶來新教徒試驗个審判器皿，乃是由以利亞所預表个米勒派運動。末後帶來安息日會試驗个審判器皿，乃是由十四萬四千人所預表个以利亞運動。以利亞个表號弗止一層意思；伊雖則預表米勒同米勒派運動，也預表十四萬四千人。
“Moses upon the mount of transfiguration was a witness to Christ’s victory over sin and death. He represented those who shall come forth from the grave at the resurrection of the just. Elijah, who had been translated to heaven without seeing death, represented those who will be living upon the earth at Christ’s second coming, and who will be ‘changed, in a moment, in the twinkling of an eye, at the last trump;’ when ‘this mortal must put on immortality,’ and ‘this corruptible must put on incorruption.’ 1 Corinthians 15:51-53. Jesus was clothed with the light of heaven, as He will appear when He shall come ‘the second time without sin unto salvation.’ For He will come ‘in the glory of His Father with the holy angels.’ Hebrews 9:28; Mark 8:38. The Saviour’s promise to the disciples was now fulfilled. Upon the mount the future kingdom of glory was represented in miniature,—Christ the King, Moses a representative of the risen saints, and Elijah of the translated ones.” The Desire of Ages, 412.
“摩西喺变像个山顶浪，做了基督胜过罪恶搭死亡个见证者。伊代表仔该兮义人复活辰光，从坟墓里出来个人。以利亚，伊弗曾经历死亡，就已经被接到天浪去，伊代表仔该兮基督第二次降临辰光，还活喺地浪个人；伊拉要‘一霎时，眨眼之间，号筒末次吹响个辰光，就要改变；’到该辰光，‘这必死个，总要变成勿死个，’‘这必朽坏个，总要变成勿朽坏个。’哥林多前书 15:51-53。耶稣披戴仔天浪个荣光，正像伊将来‘第二次显现，并与罪无关，乃是为拯救’辰光所要显现个样式。因为伊要‘同伊父个荣耀，并圣天使，降临。’希伯来书 9:28；马可福音 8:38。救主对门徒个应许，到该辰光已经应验了。喺山顶浪，将来荣耀个国度，用缩影个方式显明出来——基督为王，摩西代表复活个圣徒，以利亚代表变化升天个人。”《历代愿望》，412。
The covenant people that are passed by are the majority of ten to two. Many are called, but few are chosen. The failure of the tenth test was based upon whether the evil report, or the good report of the Promised Land was rejected or accepted. Thus, the history here illustrated demonstrates that victory or defeat in the progressive testing history is premised upon a choice of two methodologies that interpret the same information.
受約个百姓當中，畀撇過去个，大多數是十對二。召个多，揀中个少。第十擺試驗个失敗，根據在於：對所應許之地个惡報，抑或善報，是棄絕還是接受。故此，此地所表明个歷史顯示：喺漸進个試驗歷史當中，得勝抑或失敗，乃是建立在兩種方法論之揀選上；此兩種方法論，對同一個信息作出詮釋。
All twelve spies saw the Promised Land, but two different conclusions were drawn concerning what the Promised Land represented. One report was motivated by human fear the other by faith. One manifested a desire to reject the leading of God and return to Egyptian slavery and the other report manifested a desire to trust the leading of God and move forward into the Promised Land.
十二个探子侪看见了应许之地，然而，对于应许之地所表明个意义，却得出了两种截然不同个结论。一种报告是出于人个惧怕，另一种是出于信心。一种显明了要弃绝上帝个引领、回转到埃及为奴个心愿；另一种报告却显明了要信靠上帝个引领，向前进入应许之地个心愿。
In the Millerite movement, the majority also chose to return to the bondage of Babylon and become her daughters, and this was the manifestation of their decision to reject the prophetic message of the first angel. The faithful Millerites chose to follow the prophetic message of the first angel, even after the apparent failure at the first disappointment in the spring of 1844. The history of Numbers sets forth two different “reports” of the twelve spies, representing two different analyses of the same prophetic message. In 1863, Laodicean Adventism did not accept a prophetic message, they rejected a formerly established prophetic message. In 1863, Laodicean Adventism returned to and accepted the biblical methodology that opposed William Miller throughout his ministry. Those that rejected the prophetic message and desired to return to bondage were typified by the rebels of Numbers fourteen, who ultimately died in the wilderness.
㧯米勒派運動當中，大多數人也揀選轉回巴比倫个捆綁，成為伊个囡；此即顯明了伊拉拒絕頭一位天使預言信息个決定。忠信个米勒派信徒，卻揀選跟從頭一位天使个預言信息，甚至佇一八四四年春頭第一次失望表面看來失敗了之後，依然如此。《民數記》个歷史提出十二個探子兩種無仝个「報告」，表徵對同一個預言信息兩種無仝个分析。一八六三年，老底嘉个復臨信徒並無接受一個預言信息；伊拉所拒絕个，乃是先前已經確立个預言信息。一八六三年，老底嘉个復臨信徒轉回並接受了聖經个方法論；此種方法論，正是威廉·米勒於伊全部職事期間一徑所反對个。凡拒絕預言信息、並想欲轉回捆綁个人，攏是《民數記》第十四章裡个悖逆者所預表个；伊拉最終攏死佇曠野。
The number ten, when considered as a symbol, as with all symbols has more than one meaning. Its symbolic meaning must be understood by the context of the passage where it is located. “Ten” as a symbol can represent persecution. It can represent a test. It can represent the ten-fold union of the kings of Europe, the northern tribes of Israel and the United Nations. In the church of Smyrna God’s people were to have tribulation for ten days.
數字十，若當其作表號來看，像一切表號一樣，弗止一重意思。其表號个意義，必須照伊所出現个經文上下文來明白。「十」作表號，會代表逼迫；會代表試煉；也會代表歐羅巴眾王、以色列北方支派並聯合國个十重聯合。㗎士每拿教會裡， 神个子民要受患難十日。
Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life. Revelation 2:10.
弗要惊怕侬将要受个一切苦难；看哪，魔鬼要把侬里向个几个人投到监牢里去，叫侬里向受试炼；侬里向要受十日个患难。侬务要至死忠心，我就赐给侬生命个冠冕。启示录 2:10
The historians point to the persecution carried out by Diocletian in the history of Smyrna, for that being the most severe persecution of Smyrna’s history, and it lasted ten years. Other historians identify ten different persecutions in the history of Smyrna. Either way, they were carried out by Imperial Rome, which in Daniel seven is represented by ten horns. Those ten kings were the kings, typified by Ahab who committed fornication with the papacy, and were the tool of persecution the papacy used to accomplish the slaughter during the Dark Ages. “Ten” represents the state power that accomplishes the persecution for Jezebel. In Daniel chapter one “ten” symbolizes a testing period.
歷史學家指出，士每拿个歷史當中，戴克里先所發動个迫害，就是該城歷史裡向最嚴重个一場迫害，並且延續了十年。還有別个歷史學家認為，士每拿个歷史當中一共有十次不同个迫害。無論是哪一種講法，這些迫害攏是由帝國羅馬所施行个；而帝國羅馬在《但以理書》第七章裡，是以十隻角來表明个。該十個王，就是諸王；彼等由亞哈所預表，曾與教皇制度行淫；在黑暗時代當中，彼等也是教皇制度用來完成殺戮个迫害工具。「十」所代表个，就是為耶洗別成就迫害个國家權力。在《但以理書》第一章裡，「十」象徵一段試煉个時期。
Prove thy servants, I beseech thee, ten days; and let them give us pulse to eat, and water to drink. Then let our countenances be looked upon before thee, and the countenance of the children that eat of the portion of the king’s meat: and as thou seest, deal with thy servants. So he consented to them in this matter, and proved them ten days. And at the end of ten days their countenances appeared fairer and fatter in flesh than all the children which did eat the portion of the king’s meat. Daniel 1:12–15.
求儂試驗僕人十日，賜阿拉蔬菜喫、清水喫。到辰光，求儂喺儂面前察看阿拉个面貌，也察看喫王膳少年人个面貌；儂看著怎樣，就怎樣待僕人。監管者喺件事上應允了伊拉，就試驗伊拉十日。過了十日，伊拉个面貌比一切喫王膳个少年人更加俊美，肌肉更加豐滿。Daniel 1:12–15.
In Numbers fourteen ancient Israel had provoked God ten times, representing ten tests over a period of time.
《民數記》第十四章裡，古代以色列曾十度惹動上帝个忿怒，表明一段時期之內个十番試驗。
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. Numbers 14:21, 22.
然我凭着我个永生起誓，全地必要充满耶和华个荣耀。因为凡是见过我个荣耀，并我在埃及搭旷野所行个神迹个人，如今已经十次试探我，也弗曾听从我个声音。民数记 14:21, 22.
If you were to search the internet for the understanding of what specific rebellions represent the nine rebellions or failed tests from the deliverance at the Red Sea until the tenth test you will find a few variations of which of the failures of ancient Israel should be marked as one of those ten tests. I contend that the Red Sea deliverance that has been specifically identified as lining up with October 22, 1844, is the beginning of the ten tests, and therefore the place to begin counting the tests that arose from 1844 to 1863. There had been a progressive testing process that began in 1798 when the book of Daniel was unsealed, and that process covered the history of the first and second angel’s messages that concluded at the arrival of the third angel on October 22, 1844.
假使侬去互联网查考，从红海得拯救起，直到第十个试验为止，究竟哪几次具体个背逆可算作九次背逆，抑或失败个试验，侬会发现，对于古代以色列所犯个哪几次失败应当列为十次试验之一，颇有几种不同个说法。我主张，那次红海得拯救——已明确指出与1844年10月22日相对应——正是十次试验个起头，因此，自1844年至1863年间所发生个诸般试验，也应当从此处开始计算。早在1798年，但以理书得着开启之时，就已经有一个循序渐进个试验过程开始；而该过程涵盖了第一位同第二位天使信息个历史，并一直延续到1844年10月22日第三位天使来到之时，方告结束。
“In Minneapolis God gave precious gems of truth to His people in new settings. This light from heaven by some was rejected with all the stubbornness the Jews manifested in rejecting Christ, and there was much talk about standing by the old landmarks. But there was evidence they knew not what the old landmarks were. There was evidence and there was reasoning from the word that commended itself to the conscience; but the minds of men were fixed, sealed against the entrance of light, because they had decided it was a dangerous error removing the ‘old landmarks’ when it was not moving a peg of the old landmarks, but they had perverted ideas of what constituted the old landmarks.
“勒明尼阿波利斯，上帝用新个陈设，将真理个宝贵珍珠赐拨伊个子民。个从天浪来个光，有些人用犹太人拒绝基督辰光所显出个一切顽梗来拒绝脱；并且，关于要坚守旧个地界标志个讲论也有许多。但有证据显明，伊拉并弗晓得啥个是旧个地界标志。有证据，也有从圣言而来个推论，足以向良心自荐；不过，人个心思已经定脱，封闭脱，弗许光进入，因为伊拉已经断定，个是种危险个错谬，会挪去‘旧个地界标志’；其实，个并弗曾挪动旧个地界标志上一枚橛钉，乃是伊拉对啥个构成旧个地界标志个观念已经败坏脱。”
“The passing of the time in 1844 was a period of great events, opening to our astonished eyes the cleansing of the sanctuary transpiring in heaven, and having decided relation to God’s people upon the earth, [also] the first and second angels’ messages and the third, unfurling the banner on which was inscribed, ‘The commandments of God and the faith of Jesus.’ One of the landmarks under this message was the temple of God, seen by His truth-loving people in heaven, and the ark containing the law of God. The light of the Sabbath of the fourth commandment flashed its strong rays in the pathway of the transgressors of God’s law. The nonimmortality of the wicked is an old landmark. I can call to mind nothing more that can come under the head of the old landmarks. All this cry about changing the old landmarks is all imaginary.” The 1888 Materials, 518.
“1844年辰光个经过，乃系一段大事件个时期，向我拉惊异个眼前开启了天浪个圣所洁净正在进行，并且搭地上帝个子民有决定性个关系；【也有】头一位同第二位天使个信息，并第三位天使个信息，展开了其上写有‘上帝个诫命同耶稣个信仰’个旗帜。此信息之下个一个地标，乃是上帝个殿，就是伊个爱真理个子民在天浪所看见个，以及内中藏有上帝律法个约柜。第四条诫命之安息日个亮光，以其强烈个光线照射在违犯上帝律法之人个道路上。恶人并非不朽，乃是一个古旧地标。我想弗出还有啥事体可归在古旧地标个名目之下。凡此一切关于更改古旧地标个呼喊，全是想象出来个。”《1888年材料》，518。
On October 22, 1844 the third angel arrived with a message in his hand.
1844 年 10 月 22 號，第三位天使來到，手裡拿著一個信息。
“As the ministration of Jesus closed in the holy place, and He passed into the holiest, and stood before the ark containing the law of God, He sent another mighty angel with a third message to the world. A parchment was placed in the angel’s hand, and as he descended to the earth in power and majesty, he proclaimed a fearful warning, with the most terrible threatening ever borne to man.” Early Writings, 254.
「當耶穌㧍聖所裡個侍奉告一段落，並且進入至聖所，立㧍盛有上帝律法個約櫃前頭辰光，伊差遣另外一位大能個天使，帶牢第三個信息到世上去。一卷書卷放㧍個天使手裡；伊帶牢權能同威嚴降到地上辰光，就宣告一個可畏個警告，裡向帶有歷來傳給人最嚴厲個威嚇。」《早期著作》，254。
On October 22, 1844 an angel descended with a parchment in his hand that God’s people were to eat. The “landmarks” doctrines that are then identified are to either be eaten and accepted or rejected and not eaten. When the third angel arrived with the parchment in his hand, the message within the parchment represented six testing truths. Those six tests were identified as the “passing of time,” representing the twenty-three hundred year prophecy; the judgment, represented as “the cleansing of the sanctuary”; the three angel’s messages; “the law of God”; “the Sabbath”; and the state of the dead as represented as the “nonimmortality of the soul.”
1844年10月22日，有一位天使降下来，手里拿着一卷羊皮书卷，上帝个子民应当吃伊。彼辰所指认个“地标”道理，或者应当吃下并领受，或者拒绝而弗吃。待第三位天使来到、手里拿着该卷羊皮书个辰光，书卷里向个信息代表六项试验性个真理。该六项试验被指认为“时候个过去”，表明二千三百年个预言；审判，以“圣所个洁净”来表明；三位天使个信息；“上帝个律法”；“安息日”；以及死人个景况，亦即以“灵魂弗朽坏”所表明者。
Those six truths are of course interrelated, but they individually were identified as landmarks. Some may not wish to include the passing of time in this list, but obviously many rejected the truth that October 22, 1844 was a genuine fulfillment of prophecy. They failed that test, which of course prevented them from struggling with the tests that followed. God’s testing process has been repeatedly established as a progressive process that requires victory over the test you are first given, before you can be involved with the following test.
該六項真理固然是互相關聯个，毋過佢拉各各都畀認定做地標。有些人或許弗願意將時間个推移列入此表，然而顯然有許多人拒絕了「1844年10月22日乃是真實應驗預言」此項真理。佢拉在該項試驗上失敗了；該當然就攔阻了佢拉去經歷後續个試驗。上帝个試驗過程，曾一再顯明為一種循序漸進个過程：人必須先在起初所賜个試驗中得勝，然後方能參與隨後个試驗。
“When we began to present the light on the Sabbath question, we had no clearly defined idea of the third angel’s message of Revelation 14:9–12. The burden of our testimony as we came before the people was that the great second advent movement was of God, that the first and second messages had gone forth, and that the third was to be given. We saw that the third message closed with the words: ‘Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.’ And we as clearly saw as we now see that these prophetic words suggested a Sabbath reform; but as to what the worship of the beast mentioned in the message was, or what the image and the mark of the beast were, we had no defined position.
“当我拉开头传讲安息日问题个亮光辰光，我拉对启示录 14:9–12 第三个天使个信息，还呒没清爽定准个看法。我拉到众人面前作见证个重担，是讲：大个第二次降临运动是出于上帝，头一个并第二个信息已经传出去，第三个也要传开。我拉看见第三个信息收煞于者几句话：‘圣徒个忍耐就在此；佢拉是守上帝诫命并耶稣真道个。’我拉也同今朝一样明白看见，者些预言个话是指向安息日个改革；不过，至于信息里向所讲个敬拜兽是啥个意思，抑是兽个像并兽个印记是啥，我拉还呒没定准个立场。”
“God by His Holy Spirit let light shine forth upon His servants, and the subject gradually opened to their minds. It required much study and anxious care to search it out, link after link. By care, anxiety, and incessant labor has the work moved on until the great truths of our message, a clear, connected, perfect whole, have been given to the world.
「上帝藉着伊个圣灵，叫光照耀到伊个仆人；格个题目就逐渐向伊拉个心思展开。要把伊查考明白，一环扣一环，实在需要极多个研究并迫切个谨慎。靠着谨慎、忧虑并不息个劳苦，格项工作才一直推进，直到我拉信息里头个重大真理，成为清楚、连贯、完全个整体，赐给了世界。」
“I have already spoken of my acquaintance with Elder Bates. I found him to be a true Christian gentleman, courteous and kind. He treated me as tenderly as though I were his own child. The first time he heard me speak, he manifested deep interest. After I had ceased speaking, he arose and said: ‘I am a doubting Thomas. I do not believe in visions. But if I could believe that the testimony the sister has related tonight was indeed the voice of God to us, I should be the happiest man alive. My heart is deeply moved. I believe the speaker to be sincere, but cannot explain in regard to her being shown the wonderful things she has related to us.’
“我已经讲着过我认得贝茨长老个事体。我发见伊实在是一位真正个基督徒君子，恭谨而仁厚。伊待我温柔体贴，像我是伊自家个囡儿一样。伊头一趟听见我讲道辰光，就显出深切个关心。我讲停之后，伊立起来讲：‘我是一个多疑个多马。我勿相信异象。不过，若是我能够相信今朝夜里这位姊妹所述说个见证，确然是 神向我伲所发个声音，我就要成为天下最快乐个人。我的心深深受感动。我相信这位讲话个人是诚心个，不过，对于伊怎样得见伊向我伲所述说个这些奇妙个事体，我实在无从解释。’”
“A few months after my marriage, I attended, with my husband, a Conference at Topsham, Maine, at which Elder Bates was present. He did not then fully believe that my visions were of God. That meeting was a season of much interest. The Spirit of God rested upon me; I was wrapped in a vision of God’s glory, and for the first time had a view of other planets. After I came out of vision, I related what I had seen. Elder B. then asked if I had studied astronomy. I told him I had no recollection of ever looking into an astronomy. Said he: ‘This is of the Lord.’ I never before saw him so free and happy. His countenance shone with the light of heaven, and he exhorted the church with power.” Testimonies, volume 1, 78–80.
“我结婚几个月后，同我丈夫一道赴缅因州 Topsham 参加一场大会，彼时 Bates 长老也在场。彼时伊还弗曾完全相信我个异象是出于上帝。该次聚会辰光，众人深受感动。上帝个灵临到我身上；我被摄入上帝荣耀个异象之中，也头一趟得见别样个行星。等我出了异象之后，我就把我所看见个讲述出来。B. 长老随即问我可曾研习过天文学。我回答伊讲，我一点也记勿得我曾经看过天文学方面个书。伊就讲：‘这是出于主。’我从来弗曾见过伊恁般自由快乐。伊个面容因天上个光而发亮，伊也满有能力地劝勉教会。”《Testimonies》卷一，78–80。
Certainly, all these doctrinal tests are interconnected, but they are also tests that can be isolated, and they were progressively opened up to God’s servants. There are many churches who observe the seventh-day Sabbath, but who reject the message of the three angels. They reject the truth that judgment began on October 22, 1844, but still observe the Sabbath. These doctrinal tests are interconnected but represent six specific tests.
的确，所有者些教义上个试验侪是互相关联个；不过，伊拉也侪是可以单独分开个试验，而且是逐步向上帝个仆人显明开来个。有许多教会遵守第七日安息日，不过伊拉拒绝三位天使个信息。伊拉拒绝审判于1844年10月22日开始个真理，然而仍旧遵守安息日。者些教义上个试验虽则互相关联，却代表六项特定个试验。
As just illustrated by Joseph Bates, the sea captain that was fully familiar with astronomy accepted the Spirit of Prophecy, which he had previously rejected. In December of 1844, Ellen White received her first vision and the seventh test arrived in the movement.
正如前頭约瑟·贝茨所显明个一样，这位对天文学极其熟稔个海船船长，接受了伊先前所拒绝个预言之灵。1844年12月，怀爱伦领受了伊头一个异象，第七个试验也临到此场运动中。
“The Bible must be your counselor. Study it and the testimonies God has given; for they never contradict his Word. If the Testimonies speak not according to the word of God, reject them. Christ and Belial cannot be united.” Selected Messages, book 3, 33.
“《圣经》务必做侬个谋士。务要研究伊，并上帝所赐个见证；因为伊拉从来弗会同伊个圣言相矛盾。若见证所讲个弗合乎上帝个话，就该弃绝伊拉。基督同彼列断断弗能联合。”《信息选粹》第3册，33页。
Shortly after the great disappointment Sister White endorsed an article which identified Christ moving from the holy place into the Most Holy Place on October 22, 1844. She recommended the publication to “every saint.”
喺大失望之後冇多少辰光，懷愛倫姊妹認可了一篇文章；該文指出基督喺1844年10月22日，從聖所進入至聖所。伊向「每一位聖徒」推薦此出版物。
“I believe the Sanctuary, to be cleansed at the end of the 2300 days, is the New Jerusalem Temple, of which Christ is a minister. The Lord shew me in vision, more than one year ago, that Brother Crosier had the true light, on the cleansing of the Sanctuary, &c; and that it was his will, that Brother C. should write out the view which he gave us in the Day-Star, Extra, February 7, 1846. I feel fully authorized by the Lord, to recommend that Extra, to every saint.” A Word to the Little Flock, 12.
“我相信，喺二千三百日终了之辰所要得洁净个圣所，乃系新耶路撒冷个圣殿，基督乃其执事。主喺一年多以前，藉异象指示我，Crosier 弟兄关于圣所洁净等事，所得着个亮光乃系真实个；并且主个旨意，乃要 C. 弟兄将彼喺《Day-Star, Extra》一八四六年二月七日号里向我拉所陈明个见解，写出来。我深觉自己已蒙主充分授权，向每一位圣徒推荐该期 Extra。” A Word to the Little Flock, 12.
Her endorsement was of Crosier’s description of Christ’s movement to the Most Holy Place, but the article contained several erroneous teachings, including apostate Protestantism’s teaching that the “daily” in the book of Daniel represented Christ’s ministry. She therefore penned a clarification that first was published in 1850 and then later included in the book Early Writings. There she identified that “those who gave the judgment hour cry had the correct view of the ‘daily’.”
伊对克罗西尔所描述个基督迁入至圣所一事表示赞同，弗过，该篇文章里向包含了若干错误个教训，其中包括背道个更正教所主张个一种讲法，就是但以理书里个“常献个”乃是预表基督个职事。故此，伊写下了一篇澄清文字，起先于1850年发表，后来又收入《Early Writings》一书。伊勒向明确指出：“凡传审判时辰呼声个人，对‘常献个’个见解乃是正确个。”
“Then I saw in relation to the ‘daily’ (Daniel 8:12) 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. When union existed, before 1844, nearly all were united on the correct view of the ‘daily’; but in the confusion since 1844, other views have been embraced, and darkness and confusion have followed.” Early Writings, 74.
“后来我看见，有关‘常献的’（Daniel 8:12）个事体，‘祭’个字是人个智慧添进去个，并弗属于经文本身；主曾将对伊个正确看法赐给那些发出审判时辰呼声个人。1844年以前，在联合还存在个辰光，几乎所有人对‘常献的’个正确看法都是一致个；但是自1844年以来，在混乱之中，人接受了别样个看法，随后就有黑暗搭混乱跟牢来了。”《Early Writings》，74。
The subject of “the daily” in the book of Daniel became a symbol of Adventism’s return to the methodology of apostate Protestantism in the early part of the twentieth century, and today the correct Millerite understanding of “the daily” has been rejected by the theologians of Adventism. It has been rejected, in spite of Sister White clearly identifying that the Millerites were correct in identifying “the daily” as the satanic power of paganism. They rejected the truth of “the daily” not only in contradiction of her inspired endorsement that the Millerites understanding was correct, but also in direct contradiction of her straightly identifying that the false doctrine that teaches that “the daily” represents Christ’s sanctuary ministry was delivered by “angels that were expelled from heaven!”
《但以理書》當中「逐日的」箇題目，㑚二十世紀初年成為安息日復臨運動回轉到背道更正教方法論个一個象徵；到今朝，安息日復臨派个神學家已經棄絕了米勒派對「逐日的」个正確理解。伊拉棄絕了此項真理，雖然懷愛倫姊妹明明指出，米勒派將「逐日的」認作異教制度中撒但个權勢，乃是正確个。伊拉棄絕「逐日的」个真理，勿單是違背她受默示个認可，卽米勒派个理解是正確个；並且也是公然違背她直截了當个指明：那種教導「逐日的」是代表基督喺聖所中職事个錯誤道理，乃是由「從天上被逐出去个天使！」傳來个。
“And there was Brother Daniells, whose mind the enemy was working; and your mind and Elder Prescott’s mind were being worked by the angels that were expelled from heaven.” Manuscript Releases, volume 20, 17.
「还有 Daniells 弟兄，伊个心思受着仇敌个运作；侬个心思搭 Prescott 长老个心思，也受着从天上被逐出去个天使个运作。」《Manuscript Releases》卷二十，17。
Her profound rejection of what Adventism now uses as one of its “dishes of fables” was so severe, because Daniells and Prescott took a symbol of satanic power (paganism) and assigned that symbol to Christ’s (His sanctuary ministry). This makes eight doctrinal tests.
伊對現今復臨信仰拿來當作伊「寓言菜餚」之一個物事所作个深切拒斥，會恁般嚴厲，乃因 Daniells 同 Prescott 將一個表徵撒但權勢个象徵（異教主義），硬派到基督个（伊个聖所職任）上頭。按呢就構成八項教義試驗。
The ninth test in the history leading to 1863 is the production of the second table of Habakkuk in 1850. The 1843 pioneer chart was produced in 1842, and is only called the 1843 chart because it predicted Christ’s return in 1843. The command to produce a second table of Habakkuk was given to Sister White in 1850. The production of Habakkuk’s two tables link the history of the first and second angels to the history of the third. In her grandson’s biography of her life and work, he provides an overview of the events that led to the production of the 1850 chart. He does so by selecting relevant comments of Sister White and adds his commentary in the overview.
通向1863年个历史里向第九个试验，乃是1850年哈巴谷第二块表个制成。1843年个先驱图表，是向1842年制成个；伊单单叫做“1843年图表”，是因为伊预言基督会向1843年再来。1850年，主命怀姊妹制出哈巴谷个第二块表。哈巴谷两块表个制成，将第一位并第二位天使个历史，同第三位天使个历史联结起来。向伊外孙所写伊一生同工作个传记里，伊对导致1850年图表制成个诸般事件，提供了一个概述。伊拣选怀姊妹个有关言论，并向此概述里加上伊自家个评述。
“On our return to Brother Nichols’ the Lord gave me a vision and showed me that the truth must be made plain upon tables and it would cause many to decide for the truth by the third angel’s message, with the two former being made plain upon tables.—Letter 28, 1850.
“𠮶阵阿拉转到 Nichols 弟兄屋里去个辰光，主赐拨我一个异象，亦指示我，真理必须清清爽爽写勒版上；藉着第三位天使个信息，并把前头两位个信息也明明白白写勒版上，要叫许多人为真理下决断。——Letter 28, 1850.
“In this vision she was also shown that which would give James White courage to continue publishing:
「喺此個異象裏，佢也蒙指示了那將賜予 James White 勇氣、使其繼續出版个事：」
“I also saw it was as necessary for the paper to be published as for the messengers to go, for the messengers need a paper to carry with them containing present truth to put in the hands of those that hear, and then the truth would not fade from the mind. And that the paper would go where the messengers could not go.—Ibid.
“我也看见，这报纸个出版，像信使出去一样，是必需个；因为信使需要带仔一张报纸，上头载有现今个真理，好交到听见之人手里；介末，真理就勿会从人心里淡脱。而且，这报纸会去到信使去勿到个所在。——Ibid.
“Work on the new chart was begun at once, and opportunity was given to tell the brethren about it in the issue of Present Truth that James got out the next month:
「新圖表个製作隨卽開始了，並且也有機會喺次月 James 所出版个《Present Truth》當中，向眾弟兄講說此事：」
“The Chart. A chronological chart of the visions of Daniel and John, calculated to illustrate clearly the present truth, is now being lithographed under the care of Brother Otis Nichols, of Dorchester, Massachusetts. Those who teach the present truth will be greatly aided by it. Further notice of the chart will be given hereafter.—Present Truth, November, 1850.
《图表》。一幅按年代编排、关于但以理同约翰所见异象个图表，为着清楚阐明现今真理，而家正在马萨诸塞州多切斯特个奥的斯·尼科尔斯弟兄照管之下用石印法印制。凡教导现今真理个人，必将因伊得着极大个帮助。关于此图表个进一步告示，随后还要在此刊登。——《Present Truth》，1850年11月。
“By late January, 1851, the chart was ready and advertised for $2. James White was much pleased with it and offered it free to ‘those whom God has called to give the message of the third angel’ (Review and Herald, January, 1851). Some generous donations had helped meet the expense of publication.” Arthur White, Ellen G. White: The Early Years, volume 1, 185.
「到 1851 年一月底，該圖表已經備妥，並登廣告售價二美元。雅各·懷愛倫對此甚覺滿意，並提出要將其免費贈與『上帝所召、去傳第三位天使信息者』（Review and Herald, January, 1851）。又有一些慷慨个捐獻，幫助承擔了出版个費用。」Arthur White, Ellen G. White: The Early Years, volume 1, 185.
Speaking of the 1843 chart Sister White recorded that it had been directed by God.
讲着1843年个图表，怀爱伦姊妹记载说，该图表是受上帝指引个。
“The Lord showed me that the 1843 chart was directed by his hand, and that no part of it should be altered; that the figures were as he wanted them. That his hand was over and hid a mistake in some of the figures, so that none could see it, until his hand was removed.” Review and Herald, November 1, 1850.
「主指示我，1843年个图表是由伊个手所引导，且其间个任何一部分都弗应当被更改；其间个数字乃是照伊所要个样式。伊个手覆庇其上，并遮隐了其中某些数字里个一个错误，故此，当伊个手还弗曾挪开辰光，便无人能够看见。」《Review and Herald》，1850年11月1日。
When recording the light associated with the command to produce another chart in 1850, she provided the same divine endorsement of the 1850 chart as was given concerning the 1843 chart, while also identifying that other charts that were then being produced were not acceptable to the Lord. The command to produce a new chart was incorporated with a command to print a new publication.
1850年，伊記錄著同「製作另外一張圖表」个命令有關个亮光辰光，伊對1850年圖表所作个神聖認可，佮先前對1843年圖表所賜个認可是一樣个；同時，伊也指出，彼辰光另外有人在製作个其餘圖表，並弗蒙主接納。製作一張新圖表个命令，也佮印行一種新出版物个命令合併在一淘。
“I saw the chart-making business was all wrong. It originated with Brother Rhodes and was followed out by Brother Case. Means has been spent in making charts and forming uncouth disgusting images to represent angels and the glorious Jesus. Such things I saw were displeasing to God. I saw that God was in the publishment of the chart by Brother Nichols. I saw that there was a prophecy of this chart in the Bible, and if this chart is designed for God’s people, if it [is] sufficient for one it is for another, and if one needed a new chart painted on a larger scale, all need it just as much.
“我看见，做图表个营生全然弗对。伊个起头系罗兹弟兄发起，后来凯斯弟兄照样推行。钱财已经花出去，去做图表，并且塑造粗鄙可憎个形像，拿来代表天使同荣耀个耶稣。我看见，这些事体叫上帝弗喜悦。我看见，上帝系在尼科尔斯弟兄所出版个图表里做工。我看见，圣经里有关于这图表个预言；若这图表系为上帝子民而设，若对一个人够用，对另一个人也一样够用；若一个人需要一张按更大尺度画个新图表，众人也同样一样需要。”
“I saw that it was a restless, uneasy, unsatisfied, ungrateful feeling in Brother Case that desired another chart. I saw that these painted charts had a bad effect upon the congregation. It caused a light, chaffy spirit of ridicule to be in the meeting.
「我看見，Case 弟兄裡向，有一種躁動弗安、心神弗寧、總弗得滿足、又弗知感恩个情緒，催佢想要另做一張圖表。我看見，這些畫出來个圖表，對會眾有壞个影響；佢叫聚會當中生出一種輕浮、虛飄、帶譏誚个靈。」
“I saw that the charts ordered by God struck the mind favorably, even without an explanation. There is something light, lovely, and heavenly in the representation of the angels on the charts. The mind is almost imperceptibly led to God and heaven. But the other charts that have been gotten up disgust the mind, and cause the mind to dwell more on earth than heaven. Images representing angels look more like fiends than beings of heaven. I saw that the charts had for days and weeks occupied Brother Case’s mind when he should have been seeking heavenly wisdom from God, and should have been growing in graces of the Spirit and the knowledge of the truth.
“我看见，上帝所指定个图表，纵然弗加说明，也能叫人个心思受着良好个感动。图表里向天使个形象表现当中，有一种光明、可爱、属天个意味。人个心思几乎勿知弗觉地就拨引到上帝搭天堂个里向去。弗过，另外几张所造出来个图表，倒叫人个心里生厌，且使人个思想较多停留勒地上，过于停留勒天上。那些代表天使个画像，看起来倒比起天上个生灵，更像恶鬼。我看见，这些图表一连几日几礼拜占据了凯斯弟兄个心思；当其时，伊本该向上帝寻求属天个智慧，并且本该勒圣灵个恩典搭真理个知识上不断长进。”
“I saw that if the means that has been wasted in getting out charts had been spent in getting out the truth clear before the brethren in publishing tracts, etc., it would have done much good and saved souls. I saw that the chart-making business has spread like the fever.” Manuscript Releases, number 13, 359; 1853.
“我看见，若是拨仔出去做图表个经费，弗曾浪费脱，而是用来借着出版小册子等物事，把真理清清爽爽摆勒弟兄面前，就会做成极大个益处，也会救着灵魂。我看见，制图表个营生蔓延开去，像热病一样。”《Manuscript Releases》，第13册，359页；1853年。
She plainly states that “God was in the publishment of the [1850] chart by Brother Nichols,” and that there was “a prophecy [Habakkuk two] of this chart in the Bible.” She also identified that “the charts” [plural; 1843 and 1850] that were “ordered by God struck the mind favorably, even without an explanation.” Habakkuk two commanded the Millerites to make the vision plain upon tables, (in the plural), that he that read the two charts could run to and fro in God’s Word. The divine charts needed no added explanations, as was the case with Uriah Smith’s 1863 counterfeit chart.
伊明白講：“上帝喺尼科爾斯弟兄出版［1850］圖表个事工裡，”而且“聖經裡有一則關於此圖表个預言［《哈巴谷書》二章］。” 伊也指出，“諸圖表”［複數；1843年同1850年］乃是“上帝所命定个，雖然無解說，也會叫人心裡欣然領受。” 《哈巴谷書》二章吩咐米勒派將異象明明寫喺版上，（用複數，）使凡讀者讀了兩張圖表，便能喺上帝个聖言中來往奔走。 神聖个圖表毋需要另外添上解說；烏利亞·史密斯1863年个偽造圖表，正是如此个反例。
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.
主回答我講：「儂要寫下此異象，明明白白刻勒版上，叫讀着个人好奔走傳報。」哈巴谷書 2:2。
The tenth test is the focus of this article. With the ten tests referenced by Moses in Numbers chapter fourteen the Hebrew scholars and other theologians produce a variation of guesses at which events in the history from the Red Sea deliverance to the rebellion of the ten spies might represent. The rebellion of that history provides a few variations to choose from, but it is certain the tenth test marks the beginning of forty years of death by attrition in the wilderness until all the rebels that were of the age of accountability were dead.
第十个试炼，是本篇文章所着重个。照摩西勒《民数记》第十四章里向所提着个十番试炼，希伯来学者搭别样神学家，对从红海得拯救到十个探子背叛之间个历史里，到底是哪十件事相应，提出了各样不同个揣测。那段历史里个悖逆事件，确实有几种不同个组合好拣；不过，可以确定个是，第十个试炼标志着旷野中四十年逐渐死亡个开端，直到一切达到担当责任年龄个悖逆者侪都死脱为止。
In like manner some may protest over my selection of these ten doctrinal tests, for there may be variations that seem better than what I am here setting forth. That being said, the tenth and final test is as clear as was the rebellion of the ten spies. It was the rejection of the seven times of Leviticus twenty-six. There are several prophetic proofs to uphold this identification.
照樣，也許有人會對我揀選這十項教義測驗提出異議，因為可能有些變體看起來比我此地所陳述个更加妥當。話雖如此，第十項、也是末了一項測驗，卻同十個探子个背叛一樣分明。伊就是對《利未記》二十六章裡向个「七次」个棄絕。為着支持此一認定，有幾項先知性个證據。
In the next article we will begin to identify those prophetic witnesses that uphold the identification that the seven times of Leviticus twenty-six is the tenth and final failure of Laodicean Adventism.
勒下一篇文章里，阿拉将要开始指认个些预言性个见证，伊拉维持并证实《利未记》二十六章里个“七次”，就是老底嘉复临信仰第十次、也是末了一次个失败。
“When the power of God testifies as to what is truth, that truth is to stand forever as the truth. No aftersuppositions, contrary to the light God has given are to be entertained. Men will arise with interpretations of Scripture which are to them truth, but which are not truth. The truth for this time, God has given us as a foundation for our faith. He Himself has taught us what is truth. One will arise, and still another, with new light which contradicts the light that God has given under the demonstration of His Holy Spirit.
“当上帝个权能见证啥个系真理辰光，个真理就应当永远立牢做真理。凡一切同上帝所赐个亮光相反个后起臆断，侪弗可容纳。人要兴起来，提出对圣经个解释；对伊拉自家来讲，个些系真理，然而并弗系真理。现今时期个真理，上帝已经赐拨阿拉，做阿拉信仰个根基。啥个系真理，系伊亲自教导了阿拉。一个要兴起，另一个也要兴起，带来新亮光；但个些新亮光同上帝借着伊圣灵个明证所赐个亮光相抵触。 ”
“A few are still alive who passed through the experience gained in the establishment of this truth. God has graciously spared their lives to repeat and repeat till the close of their lives, the experience through which they passed even as did John the apostle till the very close of his life. And the standard-bearers who have fallen in death, are to speak through the reprinting of their writings. I am instructed that thus their voices are to be heard. They are to bear their testimony as to what constitutes the truth for this time.
“還有幾位仍舊在生個人，伊拉曾經經過建立此真理時所得著個經歷。上帝施恩保全伊拉個性命，叫伊拉一遍又一遍重述伊拉所經過個經歷，直到伊拉生命個末了，正像使徒約翰一直到伊生命個終局所行個一樣。至於那些已經在死亡中倒下個擎旗者，伊拉要藉著重印伊拉個著作來發聲。我受指示，伊拉個聲音要如此被聽見。伊拉要為何者構成此時代個真理作見證。”
“We are not to receive the words of those who come with a message that contradicts the special points of our faith. They gather together a mass of Scripture, and pile it as proof around their asserted theories. This has been done over and over again during the past fifty years. And while the Scriptures are God’s word, and are to be respected, the application of them, if such application moves one pillar from the foundation that God has sustained these fifty years, is a great mistake. He who makes such an application knows not the wonderful demonstration of the Holy Spirit that gave power and force to the past messages that have come to the people of God.” Selected Messages, book 1, 161.
“阿拉弗该接受格些带来信息、却拨阿拉信仰个特别要点相冲突个人个话。伊拉把许多《圣经》章节聚拢来，堆叠勒伊拉所主张个理论四围，当作证据。过去五十年当中，格能个事体一再发生。虽则《圣经》是上帝个话，也当受尊重；但若对经文个应用，会移动上帝勒格五十年里所扶持个根基之一根柱石，格末种应用就是极大个错误。作出格种应用个人，并弗晓得圣灵奇妙个明证；正是格明证，曾赐能力与力量拨先前传到上帝子民中间个信息。”《信息选粹》卷一，161。