We are identifying 1863 as the last testing point in a series of tests that were initiated at the great disappointment of 1844. Our first piece of logic is the fact that the Millerite movement ended when the Seventh-day Adventist church was legally registered with the government of the United States in that very year. The movement that began prophetically in 1798, ended in 1863.
阿拉认定，1863年是自1844年大失望所发动之一连串试验当中末后一隻试验点。阿拉头一条逻辑依据，就是米勒派运动正是到该年向美国政府依法登记成立基督复临安息日会辰光，方告结束。此项运动在预言之中起始于1798年，结束于1863年。
Inspiration informs us the when the mighty angel of Revelation eighteen descended on September 11, 2001, the event had been typified in the Millerite movement when the angel of Revelation ten descended. The Millerites’ movement began at the time of the end in 1798, when the vision of the Ulai river of Daniel chapters eight and nine was unsealed. The movement of the one hundred and forty-four thousand began at the time of the end in 1989, when the vision of the Hiddekel river of the last three chapters of Daniel was unsealed.
靈感啟示我儕：當《啟示錄》第十八章个大力天使於二〇〇一年九月十一日降臨之辰，該事件早已於米勒派運動中、即《啟示錄》第十章个天使降臨之時，作了預表。米勒派个運動始於末時，就是一七九八年；其時《但以理書》第八章佮第九章所載烏萊河个異象得以開啟。十四萬四千人个運動始於末時，就是一九八九年；其時《但以理書》末後三章所載希底結河个異象得以開啟。
Both time of the ends began a progressive separation of the former chosen people from those in the movement of their respective histories. When the primary rule of each history was publicly confirmed the angel of each respective history descended. The message, movement and messenger were the instruments the Lord employed in each respective history to demonstrate the former chosen people’s sin, for just as Christ taught of His work, if He had not come the quibbling Jews of history would have had no sin. The messenger, message and movement were the instruments of judgment that would hold the former chosen people accountable for rejecting the progressive light of their respective histories, and when the angel descended it marked that the judgment process of the former covenant people was under way. The instrument of judgment is identified when the prophets which illustrate that history eat the message delivered unto them by the Lord. When they eat the message, they then take the message to the former chosen people who are portrayed as a stiff-necked and rebellious people, who will not hear and be converted. Once the angel descends and the message is eaten, judgment of the rebellious people begins.
兩個末時都開始了一個漸進个分離，就是把前此蒙揀選个子民，從彼等各自歷史運動當中个眾人中分別出來。當每一段歷史个主要規律公開得著證實个辰光，彼一段歷史个天使就降下來。信息、運動並使者，乃是主在每一段歷史當中所使用个器皿，用來顯明前此蒙揀選子民个罪；因為正如基督論到伊自家工作所教訓个，若是伊弗曾來，歷史當中好爭辯个猶太人就弗有罪。使者、信息並運動，乃是審判个器皿，要叫前此蒙揀選个子民為棄絕彼等各自歷史中漸進个亮光而負責；及至天使降下，便表明前約子民个審判程序已經開始。審判个器皿，乃是在那些表徵該段歷史个先知喫了主所交付俚等个信息个時候，被指明出來。俚等喫了信息以後，隨即把信息帶到前此蒙揀選个子民面前；彼等被描繪作頸項強硬、悖逆个百姓，弗肯聽從，也弗肯回轉。一旦天使降下，信息被喫，對悖逆之民个審判就開始了。
We are applying the judgment process of ancient Israel as illustrated in the book of Numbers to the history of the Millerite movement and ultimately, we will apply this testing process to the movement of the one hundred and forty-four thousand. The symbolism of the number ‘ten’ is to be determined by the context of the passage where it is employed.
𠊎伲正將《民數記》內所顯明个古代以色列審判程序，應用到米勒派運動个歷史；到末後，𠊎伲還要將這種試驗个程序應用到十四萬四千人个運動。數字「十」个象徵意義，必須照伊所出現个經文上下文來確定。
The sequence of ten tests begins at the disappointment, either at the Red Sea for ancient Israel or October 22, 1844 for the Millerites. Sister White identifies the “landmark” truths that were opened up at that time beginning with what she called “the passing of time.” The disappointment for the Hebrews was the threat of Pharaoh’s army. The lack of faith in God’s power for the Hebrews was manifested in response to their fear of the army of their enemies, just as it was at the tenth and final test. Jesus illustrates the end from the beginning, so the fear of the giants in the Promised Land which the ten spies identified was the same fear that had also produced their disappointment by the Red Sea. The tenth and final test for the Millerite movement would be a time prophecy, as was October 22, 1844.
十番试验个次序，是对失望起头个：对古代以色列是红海边，对米勒派就是1844年10月22日。怀姊妹指出，当时所启开个“地标”真理，是从伊所称个“时候过去”起头个。希伯来人个失望，是法老军队个威胁。希伯来人对上帝权能个勿信，是因着伊拉对仇敌军兵个惧怕显明出来个，正如到第十番、也是末后一番试验个辰光一样。耶稣从起头显明末后，所以应许之地里巨人所引起个惧怕，就是十个探子所指出个惧怕，也就是当初红海边造成伊拉失望个同一样惧怕。米勒运动第十番、也是末后一番试验，也必是一则时候预言，正如1844年10月22日一样。
The great disappointment in the progressive testing of Millerite history marked the beginning of a history that had been clearly typified by ancient Israel’s deliverance from Egypt. Beginning at the Red Sea there was a series of ten tests, and the last test would reflect the first test. The “passing of time” at the great disappointment was produced by a misunderstanding of a time prophecy. The last of the testing process for spiritual Israel would be the same as the first. In 1863, the leaders of literal Israel chose to return to the biblical methodology of those they had just identified as daughters of Rome, and rejected, or you might say, misunderstood the longest time prophecy in the Bible. The end of the ten tests in both literal and spiritual Israel was represented by the beginning. And the end, in both instances the rebels manifested a desire to return to the place that they had just been delivered from.
米勒派歷史當中漸進式試驗裡个大失望，標誌了一段歷史个起頭；該段歷史，早就清楚預表於古代以色列出離埃及个拯救。自紅海開始，有一連串十次試驗，而末後一次試驗會反映第一次試驗。「時候个經過」於大失望之時發生，乃係由於對一個時間預言个誤解所造成。屬靈以色列受試驗過程个末了一次，會同起初一次一樣。到1863年，字面上以色列个領袖，揀選回轉到彼等方纔指認為羅馬之女兒者个聖經方法論，並且拒絕——或者也可以講，誤解——聖經當中最長个時間預言。無論於字面个以色列，抑或屬靈个以色列，十次試驗个終局都由起頭所表明。而且，於兩種情形當中，喺末了，背逆者都顯明一種欲望，要回到彼等方纔蒙拯救脫離个所在。
By rejecting the seven times of Leviticus twenty-six Laodicean Adventism created a prophetic dilemma that they had not foreseen. To this day they have not been able to resolve the dilemma, though they offer up a variety of dishes of fables in an attempt to do so. The dilemma is in the verse that Sister White identifies as the foundation and central pillar of Adventism.
因其拕棄《利未記》二十六章个「七次」，老底嘉个復臨安息日會就造出了一個伊拉本來勿曾預見个預言性困局。直到今日，伊拉猶未能解決箇個困局，雖然伊拉為着想要解決，擺出了各色各樣寓言个拼盤。箇個困局就在懷愛倫姊妹所指明為復臨信仰根基並中央柱石个經文裡。
“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.]” The Great Controversy, 409.
「喺眾經文之中，最作為復臨信仰根基並中心柱石个，乃是此項宣告：『到二千三百日，聖所就必潔淨。』［但以理書 8:14。］」《善惡之爭》，409。
Adventism has much to say about verse fourteen, but they never address the very first observation that should be made about the verse. That observation is that verse fourteen is an “answer.” An answer is meaningless, if it does not include the question that elicits the answer. Verse thirteen cannot logically, grammatically or reasonably be separated from verse fourteen, for verse thirteen is the question and verse fourteen is the answer.
復臨安息日會對第十四節有許多話要講，弗過伊拉從來弗曾著眼於對該節所應當先看見个第一點觀察。該點觀察就係：第十四節乃是一個「回答」。若弗包含引出此回答个問題，回答本身便毫無意義。第十三節按理性、按文法、抑按常情，攏弗可同第十四節分開；因為第十三節是問題，第十四節是回答。
The question, when rightly and fairly represented produces a very different meaning to verse fourteen than what Adventism teaches. This does not mean that verse fourteen is not “the foundation and central pillar of the Advent faith,” for it is. It means that when Adventism misunderstood and set aside the seven times in 1863, they were unable to fully define what verse fourteen truly means. In the Scriptures, a half truth is not truth. Rightly understood the question of verse thirteen demands a recognition of the prophecy that marks the cleansing of the sanctuary that had been tread down, and also a recognition of the prophecy that marks the treading down of the host. The twenty-three hundred year prophecy addresses the ‘sanctuary’ and the twenty-five hundred and twenty year prophecy addresses the ‘host’.
箇隻問題，若得著正當而公平个表述，所產生對第十四節个意思，會交復臨主義所教導个全然勿同。這並弗是講第十四節弗是「復臨信仰个根基搭中央支柱」，因為伊確實是。伊个意思是：當復臨主義於一八六三年誤解並擱開「七期」个時辰，伊拉就無法完全界定第十四節真正个意思。佇聖經裡，半個真理並勿是真理。若按正意來理解，第十三節个問題要求人承認一個預言，就是標明那受踐踏之聖所潔淨个預言；也要求人承認一個預言，就是標明天軍受踐踏个預言。二千三百年个預言是論著「聖所」；二千五百二十年个預言是論著「天軍」。
To address the relationship of the two verses requires a lengthy study, which I do not intend to do at this point in these articles. These points have repeatedly been addressed through the years and can be found in the series Habakkuk’s Tables. I am still addressing the symbolism of Elijah and wish to finish those truths first.
欲處理該兩節經文之間个關係，需得著一番冗長个研討；此刻我佇這幾篇文章裡並無意欲如此行。這些要點歷年來已屢次論及，亦可見於《Habakkuk’s Tables》系列之中。我現下猶在講論以利亞个表號，願先將那些真理講完。
William Miller was the Elijah of the beginning of Adventism and his first discovery was the seven times of Leviticus twenty-six, so the rejection of that truth in 1863 was a rejection of the Elijah message. At this point I am addressing the characteristic of Alpha and Omega that identifies the end with the beginning. The final test for ancient Israel was represented in the first test. Both tests represent fear that the heathen nations were more powerful than God. The tenth test being the same in principle was much more rebellious than the first test, for the history of the victory of God in the first test should have produced a settled confidence in the rebels. They manifested their rejection of God in spite of much more evidence of His power than they had at the Red Sea. Millerite Adventism by 1863 was already explaining why the great disappointment was a powerful work of God, but they still decided to pick a captain and return to Egypt and reject the message that Daniel calls the “oath” of Moses that had been represented by Elijah.
威廉・米勒乃係復臨運動開頭个以利亞，而伊頭一個發見，就是《利未記》二十六章个「七期」；故此，1863年對該項真理个棄絕，也就是對以利亞信息个棄絕。到此所在，我所講个，是阿爾法同俄梅戛个特徵；該個特徵，使末後同起頭互相對應。古以色列最終个試驗，早已喺頭一個試驗當中有所表明。兩個試驗攏代表一種懼怕，就是以為外邦列國比上帝還較有能力。第十個試驗，原則上既然同頭一個試驗相同，就比頭一個試驗更加悖逆；因為上帝喺頭一個試驗當中所得着个勝利歷史，本來應當喺該班悖逆之人心裡造成堅定不移个信靠。雖然佢們所有關於上帝權能个憑據，遠較紅海彼時更多，伊拉仍然顯明佢們對上帝个棄絕。到1863年，米勒派復臨信徒早已喺解明，為何大失望乃係上帝一項大有能力个作為；但伊拉仍舊決意立一個首領，轉回埃及，並且棄絕但以理所稱、由以利亞所預表个摩西之「誓言」信息。
Rather than taking the time to set forth the proofs of the validity of the seven times as a time prophecy, I intend to use some simple logic to prove its validity in another way. For the movement that began in 1798, the final test of 1863 would also represent the final test for the movement of the mighty angel of Revelation eighteen. Inspiration has been very clear what the last test is for both movements.
弗如拨辰光来陈明“七期”作为时间预言之有效性个诸般证据，我倒想用一眼简单个逻辑，从另一个路数来证明其有效性。对于起首于1798年个该场运动，1863年个末后一场试验，同样也表明《启示录》第十八章大力天使之运动个末后一场试验。对于两场运动个最后试验是啥个，默示已经讲得分外明白。
“Satan is . . . constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18).” Selected Messages, book 1, 48.
「撒但……一直在挜进假冒个物事——要引人离开真理。撒但末后一着个迷惑，就是要叫上帝之灵个见证失去效力。『冇异象，百姓就放肆』（箴言 29:18）。」《信息选粹》卷一，48。
There is no honest way to take the writings of Ellen White and suggest that she did not fully endorse the seven times of Leviticus twenty-six. Sister White, as we have previously identified in these articles and is well documented in the series titled Habakkuk’s Tables directly informs us that God directed both the 1843 and 1850 charts. She directly teaches that those two tables were a fulfillment of Habakkuk chapter two. Both charts identify the seven times of Leviticus twenty-six as the center point of their respective graphical layout. In both charts the line of the seven times has the cross of Christ as the center of the prophetic line of the seven times.
若要凭诚实之道来读艾伦·怀特个写作，断无可能还会讲伊并弗曾完全赞同《利未记》二十六章个“七次”。怀姐妹，正如阿拉先前勒该些文章里已经指出个，并且勒题作《哈巴谷个表》个系列中亦有充足记载，伊亲自明白告诉阿拉：无论是一八四三年个图表，还是一八五〇年个图表，侪是上帝所指引个。伊也直接教导讲：该两张表正是《哈巴谷书》第二章个应验。两张图表侪将《利未记》二十六章个“七次”标明为各自图形布局个中心点。勒两张图表当中，“七次”个线侪以基督个十字架作为“七次”预言线个中心。
Along with her endorsements of Habakkuk’s two tables, she has recorded multiple times that we are to continue to present the message that was presented from 1840 through 1844, and every Adventist historian that addresses how the Millerites promoted the message they proclaimed, identifies that they employed the 1843 chart. Not only does she endorse the messages represented upon the charts, and counsel God’s people to continue to present the very same messages that were presented in that history, she also provides multiple passages where she warns that those messages would be attacked throughout the history of God’s remnant people. When she warns of those attacks, she repeatedly identifies that it is the work of God’s watchmen to defend those very truths.
連同伊對哈巴谷兩塊版圖个背書，伊也屢次記下：我儕應當繼續傳揚自1840年至1844年間所傳个信息；凡論及米勒派如何推展佢拉所宣告之信息个復臨信徒歷史學者，無不指出佢拉所採用个乃是1843年个圖表。伊不單背書圖表上所表明个信息，並且勸勉上帝个子民繼續傳揚彼段歷史中所傳个同樣信息；伊也提供多處段落，警告講，些個信息於上帝餘民个歷史中將一再受着攻擊。伊於警告此等攻擊个時候，也屢次指出，為上帝守望者个工作，就是要護衛此等真理。
If the charts are incorrect, then the messages they graphically represent are incorrect. If the message the Millerites proclaimed from 1840 through 1844 was incorrect, then Ellen White’s repeated identification that the Millerite message was the foundation is also incorrect. If those messages were incorrect her repeated commands to continue to present those very same truths is false counsel. If the message of the Millerites does not represent the foundations that were to be preserved and guarded from satanic attacks, then those counsels are also erroneous. To reach the conclusion that all these issues associated with the Elijah message of that history is erroneous, would clearly demonstrate that Ellen White was a false prophet.
假使图表是错误个，阿末伊勒所图像表示个信息也就是错误个。假使米勒派自1840年至1844年所宣讲个信息是错误个，阿末艾伦·怀特再三指明米勒派个信息是根基个见证，也就是错误个。假使那些信息是错误个，阿伊一再吩咐继续宣讲者同样个真理，就成了虚假个劝戒。假使米勒派个信息弗代表应当保存并防备撒但攻击个根基，阿末那些劝戒也同样是错误个。若是得出结论，说凡属该段历史里以利亚信息相关个这一切事项都是错误个，阿就分明证明艾伦·怀特是一位假先知。
Modern Adventism still teaches at their Revelation Seminars that the remnant church would possess the Spirit of Prophecy, which is the testimony of Jesus, but they certainly don’t tell those who they are seeking to draw into church membership that they fully reject Ellen White’s endorsement and warnings connected with those early foundational truths and history. What does the following passage mean to you?
現代復臨派至今還佇伊拉个《啟示錄》講座裡教導：餘民教會會擁有預言个靈，也就係耶穌个見證；毋過，伊拉決計弗會對那些伊拉正想法引入教會、成為會友个人講明：伊拉對艾倫·懷特有關那些早期根基真理同歷史个背書並警告，實際上係全然拒絕个。下面這段話，對儂來講，意味著啥物？
“We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our past history.” Life Sketches, 196.
「對將來，㑚無啥事體好驚惶，除非㑚會忘記主怎樣引導㑚，並伊喺㑚過去歷史中個教訓。」《Life Sketches》，196。
In 1863, the Millerite movement reached a conclusion and registered as a legal entity with the government that would ultimately form an image to the papacy, which by Ellen White’s definition is the combination of the church with the state.
到1863年，米勒派个运动告一段落，并向政府登记成为一个合法实体；而此政府最终要形成一个向教皇制度个像。照伊伦·怀特个定义，这就教会搭国家结合起来。
“In the movements now in progress in the United States to secure for the institutions and usages of the church the support of the state, Protestants are following in the steps of papists. Nay, more, they are opening the door for the Papacy to regain in Protestant America the supremacy which she has lost in the Old World.” The Great Controversy, 573.
“今朝美国正进行个运动，是要替教会个制度搭教会个礼俗取得国家个扶持；新教徒正在跟随罗马教徒个脚踪。弗但如此，伊拉还替教皇制开门，使其得以重新搭新教个美国里恢复伊在旧世界所失脱个至尊地位。”《善恶之争》，573。
Under the premise that the legal association with the government was part of the necessity for organization, in a time when the youth of the nation were being drafted into the blood bath known as the Civil War, the movement of the Millerites ended. In 1863, both with a printed article and a new chart, the Seventh-day Adventist church rejected the prophecy of slavery which Daniel calls the oath of Moses. In 1850, the Lord had directed His people to make the second table of Habakkuk, and correct the error that He had held his hand over on the 1843 table. The chart ordered in 1850 fully accomplished its purpose, for Ellen White said that she saw “that God was in the publishment of the chart,” while also identifying that the 1850 chart was identified in Habakkuk chapter two.
勒合组织个必要，摊着同政府个法律联系做个前提之下，当国家个青年一批批拨征去投入号称“内战”个血腥屠场辰光，米勒派个运动就结束了。到1863年，安息日复临教会借着一篇印行个文章并一张新图表，拒绝了但以理所称“摩西个誓言”个奴隶制预言。1850年，主曾引导伊个子民制作哈巴谷个第二块表，并纠正伊在1843年图表上所遮掩未曾指出个错误。1850年所命定个图表，实实在在完全成就了伊个用途；因为怀爱伦讲伊看见“上帝是在图表个出版里”，同时也指明1850年个图表就是哈巴谷第二章里所认明个。
The purpose of the 1850 chart was the same as the 1843 chart. It was to be the evangelistic tool used to present the message of the third angel to a dying world. In 1863, that message was discarded. The testing process that is typified by the testing process that began at the Red Sea, began with the time prophecy identifying the sanctuary that was to be tread down in verse thirteen of Daniel eight, and the testing process ended with the time prophecy identifying the host that was to be tread down in verse thirteen of Daniel eight.
1850年个图表个目的，佮1843年个图表相同。伊是欲作为传福音个工具，用来向一个垂死个世界宣讲第三位天使个信息。到1863年，个信息就被弃绝了。预表于红海开头个试验过程个试验过程，是从时间预言开始个；个预言指出《但以理书》第八章第十三节里所讲、将要被践踏个圣所。个试验过程个结束，也是以时间预言为记号；个预言指出《但以理书》第八章第十三节里所讲、将要被践踏个军旅。
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.
后来我听见一位圣者讲话，又有另一位圣者对那位讲话个圣者讲：“有关常献个祭，并使圣所同军旅被践踏个荒凉之罪过，这异象要到几时呢？” 佢对我讲：“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 testing process that began on October 22, 1844, has the signature of Alpha and Omega. The beginning of that testing process was a time prophecy that represented the sanctuary that was to be trampled down. It was a prophecy that produced great light when fulfilled. The testing process that ended in 1863, has the signature of Alpha and Omega. The ending of that testing process was a time prophecy that represented the host that was to be trampled down. It was a prophecy that was designed to produced great light when fulfilled. It was a time prophecy presented by the Elijah of that history, and when it was rejected and set aside, it produced great darkness.
个始于1844年10月22号个试验过程，带有阿尔法搭俄梅戛个印记。该试验过程个起头，是一个时间预言，表明将要受践踏个圣所。此乃一个预言，及至应验个辰光，就生发大光。 个终于1863年个试验过程，也带有阿尔法搭俄梅戛个印记。该试验过程个终结，也是一个时间预言，表明将要受践踏个军旅。此乃一个预言，其设立本意，就是要到应验个辰光生发大光。此乃由该段历史中个以利亚所传讲个时间预言；及至其被弃绝、被搁开，就生发大黑暗。
And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. John 3:19.
定罪就在此：光已經來到世界，然而人因為佢拉個行為邪惡，倒愛黑暗，弗愛光。約翰福音 3:19。
The logic that I intend to finish this article with is what I have already noted. Did God through Ellen White endorse the 1843 and 1850 charts?
我打算以此篇文章作结束个逻辑，正是我已经指出过个。上帝曾经通过 Ellen White 认可 1843 年同 1850 年个图表弗？
“I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not 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.” Early Writings, 74.
「我已看見，一八四三年个圖表係主个手所引導，也講伊弗應該俾人改動；其中个數字正是伊所要个；伊个手覆庇其上，將其中幾個數字裡个一個錯誤遮隱起來，叫人攏看弗出，直等到伊个手挪開為止。」《早期著作》，74。
“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.” Manuscript Releases, number 13, 359; 1853.
「我看見上帝喺 Nichols 弟兄所刊行个圖表之中。我看見，聖經裡向有關於此圖表个預言；若此圖表係為上帝个子民所設計，若佢對一個人夠用，對另一個人也夠用；若一個人需要重畫一張較大尺寸个新圖表，眾人也同樣需要。」Manuscript Releases, number 13, 359; 1853.
Did God through Ellen White endorse the message the Millerites presented during the history of 1840 through 1844?
上帝曾弗曾藉着 Ellen White 认可 Millerites 于 1840 到 1844 年历史期间所传讲个信息？
“God is not giving us a new message. We are to proclaim the message that in 1843 and 1844 brought us out of the other churches.” Review and Herald, January 19, 1905.
「上帝弗是赐拨阿拉一个新个信息。阿拉所应当宣扬个，就是1843年搭1844年间，领阿拉脱离别个诸教会个信息。」《Review and Herald》，1905年1月19日。
“God bids us give our time and strength to the work of preaching to the people the messages that stirred men and women in 1843 and 1844.” Manuscript Release, Number 760.
「上帝命令我伲将辰光搭气力摆勒向百姓传讲个工作浪向，就是拨一八四三年搭一八四四年个男男女女受激动个诸般信息。」《Manuscript Release》，第760号。
“All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.
「1840–1844 年期間所賜个一切信息，現今攏愛予其有力咁傳明；因為有許多人已經失落了方向。這些信息愛傳到一切教會去。 」
“Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.
“基督讲：‘恁个眼睛有福气，因为伊拉看见；恁个耳朵有福气，因为伊拉听见。因为我实在对恁讲：从前有许多先知并义人，巴望要看见恁所看见个事体，总归呒没看见；要听见恁所听见个事体，总归呒没听见。’［马太福音 13:16, 17］凡看见 1843 年并 1844 年所看见之事个眼睛，实在有福气。”
“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.
「信息已经赐下。并且重述此信息弗应当再有耽搁，因为时代个征兆正在应验；收尾个工作必须完成。短短个辰光里，将要成就一项伟大个工作。按着上帝个命定，弗久将有一则信息赐下，并且要扩展成为大声呼喊。到辰光，但以理要站勒伊个本分之中，作出伊个见证。」《Manuscript Releases》，第21卷，437。
“The truths that we received in 1841, ‘42, ‘43, and ‘44 are now to be studied and proclaimed. The messages of the first, second, and third angels will in the future be proclaimed with a loud voice. They will be given with earnest determination and in the power of the Spirit.” Manuscript Releases, volume 15, 371.
“㊀八四一年、㊀八四二年、㊀八四三年同㊀八四四年我拉所领受个真理，现今总爱研究并宣讲。第一、第二、第三位天使个信息，将来要用大声音宣告出来。伊拉会带着恳切个决心，并靠着圣灵个能力传出。”《Manuscript Releases》，第15卷，371。
“We understand the present feebleness and smallness of the work. We have had an experience. In doing the work God has given us, we may go trustingly forward, assured that He will be our efficiency. He will be with us in 1906, as He was with us in 1841, 1842, 1843, and 1844.” Loma Linda Messages, 156.
“阿拉明白现今个工作是何等软弱细小。阿拉曾有过经历。做上帝所赐拨阿拉个工辰光，阿拉可以放心信靠向前行，深信伊会成为阿拉个能力。到1906年，伊会同阿拉同在，正如伊曾经同阿拉同在于1841年、1842年、1843年搭1844年一样。”《Loma Linda Messages》，156。
“Those who stand as teachers and leaders in our institutions are to be sound in the faith and in the principles of the third angel’s message. God wants His people to know that we have the message as He gave it to us in 1843 and 1844.” General Conference Bulletin, April 1, 1903.
“凡立勒阿拉各機構裡向擔任先生搭領袖个人，應當喺信仰同第三位天使信息个原則浪堅固純正。上帝要伊个子民曉得：𠊎儕所領受个信息，正是伊喺1843年同1844年所賜畀𠊎儕个信息。”《General Conference Bulletin》，1903年4月1號。
“The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.
警告已經來到：凡是會攪擾我儂信仰根基个物事，一概弗可容佢進來；我儂自從一八四二年、一八四三年、佮一八四四年个信息傳來以來，就是建立勒這個根基之上。我當時就在這個信息當中，自彼時起，我一直站勒世人面前，忠於上帝所賜給我儂个亮光。我儂並弗打算將腳從彼個平臺上移開；我儂个腳乃是日日以懇切个禱告尋求主、尋求亮光个辰光，被安置勒其上个。儂想，我會放棄上帝所賜給我个亮光麼？這亮光要像萬古磐石一樣。自從賜下以来，伊一直引導我。 《Review and Herald》，1903年4月14日。
Did God through Ellen White warn His people to defend against attacks that would undermine the truths of the Millerite history?
上帝有否藉着懷愛倫警告伊个子民，要防備並抵禦會削弱米勒派歷史真理个攻擊？
“The great waymarks of truth, showing us our bearings in prophetic history, are to be carefully guarded, lest they be torn down, and replaced with theories that would bring confusion rather than genuine light.” Selected Messages, book 2, 101, 102.
「真理个重大路標，向我儕指示預言歷史當中个方位，務必要仔細守護，免得伊拉畀拆毀，反倒用會帶來混亂、弗是眞正亮光个理論來代替。」《Selected Messages》卷二，101、102。
“Today Satan is seeking opportunities to tear down the waymarks of truth,—the monuments that have been raised up along the way; and we need the experience of the aged workers who have built their house upon the solid rock, who through evil report as well as good report have been steadfast to the truth.” Gospel Workers, 104.
“今朝撒但正伺機欲拆毀真理个路標——就是沿途所豎立起來个紀念碑；我伲需要那些老練工人个經歷，伊拉个房屋已經造勒磐石之上，無論遭逢惡名抑或美名，總歸對真理堅定弗移。”《福音工人》，104。
“God never leaves the world without men who can discern between good and evil, righteousness and unrighteousness. God has men whom he has appointed to stand in the forefront of the battle in times of emergency. In a crisis, he will raise up men as he did in ancient times. Young men will be bidden to link up with the aged standard-bearers, that they may be strengthened and taught by the experience of these faithful ones, who have passed through so many conflicts, and to whom, through the testimonies of his Spirit, God has so often spoken, pointing out the right way and condemning the wrong way. When perils arise, which try the faith of God’s people, these pioneer workers are to recount the experiences of the past, when just such crises came, when the truth was questioned, when strange sentiments, proceeding not from God, were brought in.
“上帝从来弗会让世界缺少能够分辨善恶、公义搭非公义个人。上帝有伊所委派个人，叫伊拉勒紧急辰光站勒争战最前线。及到危急关头，伊会照古时候个样式兴起人来。青年人会蒙召搭年长个执旗者联合起来，好叫伊拉藉着这些忠心之人个经历得着坚固搭教导；这些人已经经过了介许多争战，并且上帝藉着伊圣灵个见证，屡次向伊拉讲话，指明正路，定罪错路。及到危险兴起、试炼上帝子民个信心辰光，这些开路个工人就当述说从前个经历：正像这般个危机临到辰光，真理曾受质疑，出于弗是上帝个奇异意见也曾被带进来。”
“The experience of those aged workers is needed now; for Satan is watching every opportunity to make of no account the old waymarks,—the monuments that have been raised up along the way.” Review and Herald, November 19, 1903.
“现今需要那些年长工人个经历；因为撒但仔细窥伺每一个机会，要叫古旧个路标——就係一路上所竖立起来个纪念碑——失去作用，算弗得数。”《Review and Herald》，1903年11月19日。
In 1863 the Millerite movement ended by rejecting the first truth the Elijah of that history had been led to understand. Its final test was based upon the two verses in Daniel eight that identify the trampling down of the sanctuary and the host. The light of the sanctuary was opened at the first of ten tests and darkness was brought upon the host at the last of ten tests.
1863年，米勒派运动因弃绝该段历史中那位以利亚所蒙引导而明白个第一条真理，遂告终结。伊末了个试验，乃系于《但以理书》第八章两节经文；该两节指明对圣所并军旅个践踏。圣所个亮光，于十场试验个第一场中被开启；军旅则于十场试验个末了一场中陷入黑暗。
“One thing is certain: those Seventh-day Adventists who take their stand under Satan’s banner will first give up their faith in the warnings and reproofs contained in the Testimonies of God’s spirit.
有一桩事是确实个：凡是站勒撒但旗号底下个安息日会信徒，头一件要放弃个，就是伊拉对上帝之灵见证中所包含个警戒搭责备个信心。
“The call to greater consecration and holier service is being made, and will continue to be made. Some who are now voicing Satan’s suggestions will come to their senses. There are those in important positions of trust who do not understand the truth for this time. To them the message must be given. If they receive it, Christ will accept them, and will make them workers together with him. But if they refuse to hear the message, they will take their stand under the black banner of the Prince of Darkness.
「對更深獻身並更聖潔事奉个呼召，已經發出，並且還要繼續發出。有些現今傳說撒但暗示个人，將要醒悟過來。有人身居要職，受人託付，卻弗明白現今時代个真理。這信息必須傳俾伊拉。若是伊拉領受，基督就要接納伊拉，並使伊拉成爲與伊同工个人；但若伊拉拒絕聽這信息，伊拉就要站勒黑暗之君个黑旗下。」
“I am instructed to say that the precious truth for this time is open more and more clearly to human minds. In a special sense men and women are to eat of Christ’s flesh and drink of his blood. There will be a development of the understanding, for the truth is capable of constant expansion. The divine originator of truth will come into closer and still closer communion with those who follow on to know him. As God’s people receive his word as the bread of heaven, they will know that his goings forth are prepared as the morning. They will receive spiritual strength, as the body receives physical strength when food is eaten.
「我奉指示要讲，现今此时个宝贵真理，对人个心思是愈来愈明白公开。特别个意义浪，男男女女总要吃基督个肉，喝伊个血。悟性会有发展，因为真理本是能不断扩展个。真理个神圣创始者，要同一切继续追求认识伊个人，进入更近、还要更近个交通。上帝个子民若领受伊个话作天上个粮，伊拉就会晓得，伊个出现是预备好像清晨一样。伊拉会领受属灵个力量，正如身体吃了食物，就领受肉身个力量一样。」
“We do not half understand the Lord’s plan in taking the children of Israel from Egyptian bondage, and leading them through the wilderness into Canaan.
“阿拉对主将以色列子民从埃及奴役之下领出来，领渠拉经过旷野进入迦南个计划，还只懂得一半。 ”
“As we gather up the divine rays shining from the gospel, we shall have a clearer insight into the Jewish economy, and a deeper appreciation of its important truths. Our exploration of truth is yet incomplete. We have gathered up only a few rays of light. Those who are not daily students of the Word will not solve the problems of the Jewish economy. They will not understand the truths taught by the temple service. The work of God is hindered by a worldly understanding of his great plan. The future life will unfold the meaning of the laws that Christ, enshrouded in the pillar of cloud, gave to his people.” Spalding and Magan, 305, 306.
“当㑚从福音里收聚上帝所发出个神圣光线辰光，㑚就会对犹太制度有更明白个看见，也会对其中重大个真理有更深个珍赏。㑚对真理个探究还弗完全。㑚所收聚个，不过是几道光。若有人弗是逐日研读圣言个人，伊就弗能解开犹太制度里个诸般问题。伊也弗能明白圣殿崇祀所教导个真理。上帝个工作，因人用属世个见解去领会伊伟大个计划，就受了拦阻。将来个生命要展开基督曾隐在云柱之中赐给伊百姓个律法之意义。” Spalding and Magan, 305, 306.
We will continue our consideration of the symbolism of Elijah in connection with 1863 in the next article.
阿拉將會勒下一篇文章裡，繼續探討以利亞个預表同1863年个關聯。