On page 81 of Early Writings (and “81” is a symbol of one divine High Priest and eighty priests), William Miller’s second dream is recorded. Like unto Nebuchadnezzar, William Miller had two dreams. Nebuchadnezzar’s second dream in chapter four of Daniel, is set within the context of Moses’ “seven times” of Leviticus 26. Miller employed Daniel chapter four to illustrate Leviticus twenty-six’s “seven times” when he taught the 2,520, though he called it the “seven times.” Miller did not recognize that he had been typified by Nebuchadnezzar, but Nebuchadnezzar’s 2,520 days in chapter four, is represented by both the word “scatter” and the fact that it occurs ‘seven times,’ before the dirt brush man arrived in Miller’s dream.
《早期著作》第81页（“81”乃是一位神圣大祭司同八十位祭司个象征）记载了威廉·米勒个第二个梦。像尼布甲尼撒一样，威廉·米勒也有两个梦。尼布甲尼撒个第二个梦，在《但以理书》第四章里向，摆勒摩西《利未记》第二十六章里“七次”个背景当中。米勒教导2,520个辰光，虽然伊称之为“七次”，却运用《但以理书》第四章来说明《利未记》第二十六章个“七次”。米勒并呒没认出伊自家已经被尼布甲尼撒所预表；但尼布甲尼撒在第四章里个2,520日，借着“分散”个字眼，并借着垃勒米勒个梦里、阿个拿扫帚个清土之人来到以前，此事发生“七次”个事实，一道被表明出来。
Miller is called “Father Miller” by Sister White, but not in the pagan way as Catholics do, but in a patriarchal way, like unto father Abraham. Miller is a symbol, he is a covenant man, representing the chain of biblical symbols along the path to the final covenant with the one hundred and forty-four thousand. Joel informs us that in the last days, the old men would dream dreams, and William Miller is the old man of our history, and also the farmer that fulfilled William Tyndale’s prophecy that states, “If God spare my life, ere many years I will cause a boy that driveth the plough shall know more of the Scripture than thou dost.”
米勒畀怀师母称作“父亲米勒”，弗是像天主教徒葛能样用异教个方式来称呼，倒是用族长式个意思，正如阿伯拉罕父亲一样。米勒是一个表号；伊是立约个人，代表圣经表号个链条，顺着道路一直通向末后同十四万四千人所立个约。约珥告诉阿拉，在末后个日子里，老年人要做异梦；而威廉·米勒就是阿拉历史里个老年人，也就是那个农夫，成全了威廉·廷代尔个预言。预言说：“若是上帝留我性命，再过弗多年，我要叫一个扶犁个男孩，比侬更晓得圣经。”
“God sent His angel to move upon the heart of a farmer who had not believed the Bible, to lead him to search the prophecies. Angels of God repeatedly visited that chosen one, to guide his mind and open to his understanding prophecies which had ever been dark to God’s people. The commencement of the chain of truth was given to him, and he was led on to search for link after link, until he looked with wonder and admiration upon the Word of God. He saw there a perfect chain of truth. That Word which he had regarded as uninspired now opened before his vision in its beauty and glory. He saw that one portion of Scripture explains another, and when one passage was closed to his understanding, he found in another part of the Word that which explained it. He regarded the sacred Word of God with joy and with the deepest respect and awe.” Early Writings, 230.
「上帝差遣伊个天使，去感动一个素来弗曾相信《圣经》个农夫个心，领伊去查考预言。上帝个天使一再探访该个蒙拣选个人，指导伊个心思，向伊个悟性开启那向来对上帝子民而言常属幽暗个预言。真理链条个开端赐拨了伊，伊也受引导，一环一环地寻求下去，直到伊带着惊奇搭敬慕来看上帝个圣言。伊在其中看见了一条完全个真理链条。伊先前所当作弗是受灵感个该圣言，如今在伊个眼前展开其美丽搭荣耀。伊看见《圣经》一处解释另一处；若是一段经文对伊个悟性仍是关闭个，伊就在圣言别个部分寻着了能解释该段个话。伊怀着喜乐，并以最深个尊敬搭敬畏，来看待上帝个圣言。」《早期著作》，230。
Miller was the farmer who fulfilled Tyndale’s prophecy, and his first publication of the prophetic knowledge he had assembled from the unsealing of Daniel 8:14 was in 1831, two hundred and twenty years after the publication of the King James Version of the Bible. John Wycliff, William Tyndale and the publication of the King James Bible in 1611, represent three waymarks that begins the two-hundred-and-twenty-year prophecy that ends when Tyndale’s plow boy would open God’s Word to the first angel’s message, that was to be followed by two other angels. That first angel arrived in 1798 and the third in 1844. Wycliff, Tyndale and King James connect to the farmer who would fulfill Tyndale’s prediction, and who would symbolize the history of three angels from 1798 unto 1844.
米勒就係应验廷代尔预言个那个农夫，而伊头一回将伊自《但以理书》8:14之启封当中所汇集个预言知识刊布出来，係在1831年，正当《英王詹姆士译本圣经》出版以后两百二十年。约翰·威克里夫、威廉·廷代尔，以及1611年《英王詹姆士译本圣经》个出版，代表三个路标；此三个路标开启一段两百二十年个预言，到末了，廷代尔所讲个犁田少年要向头一位天使个信息开启上帝个圣言，而其后还要随着另外两位天使。头一位天使在1798年来到，第三位则在1844年。威克里夫、廷代尔同英王詹姆士，侪连于那个要成就廷代尔预告个农夫；伊也要象征自1798年直到1844年三个天使个历史。
William Miller’s alpha discovery was the 2,520 years of Leviticus twenty-six and his omega discovery was the 2,300 years of Daniel 8:14. The 2,520 scattering of Judah began in 677 BC and ended in 1844. The 2,300 years of Daniel 8:14 ended in 1844. Both ended together in 1844, and the starting point of the alpha and omega discoveries of William Miller were separated by two hundred and twenty years. “Two hundred and twenty” is a symbol of William Miller, upon two witnesses. The alpha and omega discoveries of Miller are represented by 1798 and 1844. The 2,520 scattering against the northern kingdom ended in 1798, and forty-six years later in 1844 the 2,300 years ended.
威廉・米勒个阿尔法发现，乃是《利未记》第二十六章个二千五百二十年；伊个欧米伽发现，乃是《但以理书》8:14 个二千三百年。《二千五百二十》所表犹大四散，开始于公元前677年，终结于1844年。《但以理书》8:14 个二千三百年，也终结于1844年。两者同告终于1844年，而威廉・米勒阿尔法搭欧米伽发现个起点，相隔二百二十年。“二百二十”乃是威廉・米勒个一个象征，建立于两个见证人之上。米勒个阿尔法搭欧米伽发现，藉1798年搭1844年来表明。针对北方王国个二千五百二十年之分散，于1798年结束；而四十六年之后，到1844年，二千三百年也告结束。
The 2,520 years that ended in 1798, marks that date and the 2,520 years against Judah, which ended in 1844 produces a two-hundred-and-twenty-year period. This means the 2,520 against Israel produces the prophetic period of forty-six years, and the 2,520 against Judah produces the prophetic period of two hundred and twenty years. The alpha of that period is 677 BC and the omega is 457 BC, which means the alpha of the forty-six-year period and of the two-hundred-and-twenty-year period is represented by the 2,520, and the omega of both of the lines is the 2,300. The two “scatterings” of 2,520 years provide two witnesses of a period that begins with the 2,520 and ends with the 2,300. Both of those lines identify the alpha and omega discoveries of William Miller.
到1798年结束个2,520年，标明了该个日脚；而针对犹大、到1844年结束个2,520年，则产生一个两百二十年个时期。此意味着，针对以色列个2,520年产生先知性个四十六年时期，而针对犹大个2,520年产生先知性个两百二十年时期。该时期个阿尔法系公元前677年，欧米伽系公元前457年；这就意味着，四十六年时期个阿尔法，以及两百二十年时期个阿尔法，乃由2,520所表征，而两条线个欧米伽，俱系2,300。两个2,520年个“分散”，为一个以2,520开始、以2,300结束个时期提供了两位见证。此两条线都指明了威廉·米勒个阿尔法同欧米伽发现。
“William Miller’s Dream
「威廉·米勒个梦」
“I dreamed that God, by an unseen hand, sent me a curiously wrought casket about ten inches long by six square, made of ebony and pearls curiously inlaid. To the casket there was a key attached. I immediately took the key and opened the casket, when, to my wonder and surprise, I found it filled with all sorts and sizes of jewels, diamonds, precious stones, and gold and silver coin of every dimension and value, beautifully arranged in their several places in the casket; and thus arranged they reflected a light and glory equaled only to the sun.
“我做了一梦，梦见上帝藉着一只看勿见个手，送拨我一只做工奇巧个匣子，约莫十寸长、六码见方，是用乌木搭珍珠精巧镶嵌做成个。匣子上还附有一把钥匙。我立时拿起钥匙，打开了匣子；当下，叫我惊奇诧异个是，我看见里向盛满了各式各样、大小勿同个珠宝、钻石、宝石，并一切尺寸、一切价值个金银钱币，都雅致地安顿勒匣子里各自个所在；伊拉这样排列着，便反射出一种光辉荣耀，惟有太阳个光荣耀可以与之相比。”
“I thought it was not my duty to enjoy this wonderful sight alone, although my heart was overjoyed at the brilliancy, beauty, and value of its contents. I therefore placed it on a center table in my room and gave out word that all who had a desire might come and see the most glorious and brilliant sight ever seen by man in this life.
“我想，弗该单单我一个人来享受个幅奇妙个景象，虽则我个心为着其中内容个光辉、华美同价值，已经充满了极大个欢喜。故此，我把伊摆勒我房间中央个桌子浪，并放出话去，叫凡有心愿个人，都可以来观看此生人所曾见过最荣耀、最灿烂个景象。
“The people began to come in, at first few in number, but increasing to a crowd. When they first looked into the casket, they would wonder and shout for joy. But when the spectators increased, everyone would begin to trouble the jewels, taking them out of the casket and scattering them on the table.
“众人开始进来，起先人数弗多，后首来越来越多，聚成一大群。伊拉头一眼朝匣子里向去个辰光，会觉得惊奇，欢喜得喊起来。弗过，等看客一多，个个就开始去拨弄珠宝，把伊拉从匣子里拿出来，散落勒桌子浪。”
“I began to think that the owner would require the casket and the jewels again at my hand; and if I suffered them to be scattered, I could never place them in their places in the casket again as before; and felt I should never be able to meet the accountability, for it would be immense. I then began to plead with the people not to handle them, nor to take them out of the casket; but the more I pleaded, the more they scattered; and now they seemed to scatter them all over the room, on the floor and on every piece of furniture in the room.
“我开始想，主人会向我讨还棺匣搭珠宝；倘若我让伊拉散落开去，我就再也弗能像先前那样把伊拉一一安放回棺匣里；我也觉得，我决计担当不起者个责任，因为实在太重大了。于是我就开始恳求人众，弗要去摸伊拉，也弗要把伊拉从棺匣里拿出来；但我越是恳求，伊拉越是把伊拉散开；如今伊拉看上去竟把伊拉散得满屋子都是，散勒地板浪，散勒房间里每一件家什浪。”
“I then saw that among the genuine jewels and coin they had scattered an innumerable quantity of spurious jewels and counterfeit coin. I was highly incensed at their base conduct and ingratitude, and reproved and reproached them for it; but the more I reproved, the more they scattered the spurious jewels and false coin among the genuine.
“阿拉随后看见，伊拉拉已经撒出去个真珠宝搭铜钿当中，还夹杂了数勿清个假珠宝搭伪钿。伊拉卑鄙个行为搭忘恩负义，叫我大大发怒；我为此责备伊拉，也申斥伊拉；但是，我越责备，伊拉就越把假珠宝搭伪钿撒到真个当中去。 ”
“I then became vexed in my physical soul and began to use physical force to push them out of the room; but while I was pushing out one, three more would enter and bring in dirt and shavings and sand and all manner of rubbish, until they covered every one of the true jewels, diamonds, and coins, which were all excluded from sight. They also tore in pieces my casket and scattered it among the rubbish. I thought no man regarded my sorrow or my anger. I became wholly discouraged and disheartened, and sat down and wept.
“后来，我个肉身魂灵里向愈加烦躁起来，就开始用肉体个力气推伊拉出去房间；但当我推出去一个辰光，倒有三个又走进来，还带进污泥、刨花、沙子并各样垃圾，直到伊拉把一切真正个珠宝、钻石搭铜钿侪盖没脱，叫人一点看勿着。伊拉还把我个匣子撕得粉碎，散落勒垃圾当中。我想，呒没一个人顾到我个忧伤搭我个愤怒。我就全然灰心丧志，坐下来哭泣。”
“While I was thus weeping and mourning for my great loss and accountability, I remembered God, and earnestly prayed that He would send me help.
「我因着自家所受个重大损失搭并所当负个责任，正如此哀哭悲伤辰光，我想起了上帝，就恳切祈求伊差遣帮助来赐给我。 」
“Immediately the door opened, and a man entered the room, when the people all left it; and he, having a dirt brush in his hand, opened the windows, and began to brush the dirt and rubbish from the room.
“即刻门开了，有一個人走进房间；众人就都离开了。伊手里拿着一把掸帚，开了窗，开始把房间里向个灰尘搭垃圾扫刷出去。
“I cried to him to forbear, for there were some precious jewels scattered among the rubbish.
「我向伊呼求，求伊罷手，因為垃圿堆裡向還散落仔幾粒寶貴个珠寶。」
“He told me to ‘fear not,’ for he would ‘take care of them’.
伊对我講：「毋用驚，」因爲伊會「照應佢拉。」
“Then, while he brushed the dirt and rubbish, false jewels and counterfeit coin, all rose and went out of the window like a cloud, and the wind carried them away. In the bustle I closed my eyes for a moment; when I opened them, the rubbish was all gone. The precious jewels, the diamonds, the gold and silver coins, lay scattered in profusion all over the room.
「後首，當伊掃去塵土搭垃圾、假珠寶搭偽錢辰光，遮一切攏像雲一般升起來，從窗口飛出去，風就把伊拉吹走哉。忙亂當中，我閉起眼睛一歇；等我再張開個辰光，垃圾已經一總無沒哉。貴重個珠寶、鑽石、金銀錢幣，滿滿散落勒房間裡向向角角。」
“He then placed on the table a casket, much larger and more beautiful than the former, and gathered up the jewels, the diamonds, the coins, by the handful, and cast them into the casket, till not one was left, although some of the diamonds were not bigger than the point of a pin.
伊随即摆上一只匣子，较先前那只大得多，也美丽得多；随后一把一把地将那些珠宝、钻石、钱币拢起，掷入匣中，直到一件也弗曾剩下，虽则有些钻石细小得还弗及针尖。
“He then called upon me to ‘come and see.’
伊随即召我“来望看”。
“I looked into the casket, but my eyes were dazzled with the sight. They shone with ten times their former glory. I thought they had been scoured in the sand by the feet of those wicked persons who had scattered and trod them in the dust. They were arranged in beautiful order in the casket, everyone in its place, without any visible pains of the man who cast them in. I shouted with very joy, and that shout awoke me.” Early Writings, 81–83.
“我朝箱子里向内看去，不过我个眼睛为所看见个景象所眩惑。伊拉发出比先前荣耀十倍个光辉。我想伊拉曾被那些恶人个脚在沙里擦磨过；就是那些把伊拉撒开、踏在尘土里个人。伊拉在箱子里排得美丽整齐，个个都在自家个位置上，看勿出一点那把伊拉投进去个人所费个劳苦个痕迹。我因极大个喜乐而呼喊；而那一声呼喊就把我唤醒了。”《早期著作》，81–83。
Beginning on page “81,” a symbol of the priests, the dream identifies the history of the Laodicean Seventh-day Adventist church’s work of destroying the foundational truths assembled by Divinity through the humanity of William Miller. The history ends when Miller “shouted with very joy” and the shout “awoke” him. The history represented in the dream concludes at the loud cry of the third angel, which is the climax of the Midnight Cry. The historical narrative of Miller’s dream also represents the waymarks of the Millerite history, and it therefore also represents the parallel history of the movement of the one hundred and forty-four thousand. Just as significant is that the dream’s historical representation also contains a prophetic fractal of the history that began to repeat in 2023.
從第「81」頁起，作為祭司之一個表號，該夢指出老底嘉復臨安息日會在工作上摧毀嗰啲由神性藉着威廉・米勒之人性所彙集起來之根基真理的歷史。此段歷史終止於米勒「極其歡喜而呼喊」之時，而該呼喊「喚醒」了伊。夢中所表徵个歷史，終結於第三位天使之大聲呼喊，亦即子夜呼聲之高潮。米勒之夢个歷史敘述，也表徵米勒派歷史之路標，因此也表徵十四萬四千人運動之平行歷史。同樣重要个是，該夢之歷史性表徵也包含一個先知性分形，指向自2023年開始重複出現个歷史。
The jewels of truth that were recognized in the history of the one hundred and forty-four thousand were placed into the public record in 2004 and then again in 2012, when the presentation of Habakkuk’s Tables gathered a group that was destined to be scattered. Those truths were set upon the table in 2004, with the first presentation of the truths which had been unsealed in 1989. A “few” considered the message then, but in 2012, the series of 95 presentations titled Habakkuk’s Tables brought in a crowd, for the “people began to come in, at first few in number, but increasing to a crowd.”
喺十四萬四千人个歷史當中所認出來个真理寶石，喺二〇〇四年被置入公開記錄，後來喺二〇一二年，當〈哈巴谷个表〉个陳述聚集起一班命定要分散个人个時候，又再一次被置入公開記錄。該些真理喺二〇〇四年被擺喺桌上，彼時係首次陳述那些喺一九八九年已經被開啟个真理。當時只有「幾個」人留意該信息；但是到二〇一二年，一系列題名為〈哈巴谷个表〉个九十五場陳述引來了一大群人，因為「眾人開始進來，起先人數無幾，後來逐漸增至成群。」
From 2012 unto July 18, 2020 those truths were progressively scattered and covered with rubbish. On July 18, 2020, the proponents of the message of Habakkuk’s Tables were scattered for a period of three and a half days.
自2012年起，直到2020年7月18日，迭些真理逐步被分散，並且被瓦礫所掩蓋。到2020年7月18日，《Habakkuk’s Tables》信息个擁護者被分散了一段三天半个時期。
And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. Revelation 11:7–10.
伊拉見證完了辰光，該隻從無底坑裏升上來個獸，要同伊拉交戰，並且勝過伊拉，殺害伊拉。伊拉個屍首要倒勒大城個街路浪；該城按靈意叫做所多瑪同埃及，也就是我拉主釘十字架個所在。各民、各族、各方言、各邦國之人，要望伊拉個屍首三日半，並且弗容伊拉個屍首收殮入墓。住勒地上個人，要為伊拉歡喜快樂，彼此餽送禮物；因為這兩個先知曾叫住勒地上個人受痛苦。啟示錄 11:7–10
On Sabbath, December 30, 2023 Future for America joined a zoom meeting for its first public meeting since July 18, 2020. December 30, 2023 is 1,260 days after July 18, 2020, or “three days and an half.” While Elijah and Moses were dead in the street, the other class is “rejoicing.” Future for America had returned to publishing the prophetic message in July of 2023, for the message that was then to go to the entire earth, would of prophetic necessity need to come from the “wilderness.” Three and a half days, or 1,260 days are a wilderness.
2023年12月30號，安息日，Future for America 自 2020年7月18號以來，參加了一場 Zoom 會議，作為其頭一場公開聚會。2023年12月30號係在 2020年7月18號之後个 1,260 日，也就是「三日半」。當以利亞同摩西死勒街路浪个辰光，另外一等人乃「歡喜快樂」。Future for America 已經勒 2023年7月重新開始刊行預言个信息，因為該時辰將要傳到全地个信息，照預言个必然性，必須從「曠野」而來。三日半，也就是 1,260 日，乃係一個曠野。
And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. Revelation 12:6.
该妇人就逃到旷野里去；勒里有 神为伊预备个地方，叫伊在勒里得着供养一千二百六十日。启示录 12:6。
The “wilderness” is “a thousand two hundred and threescore days,” which is 1,260 days, which is also “three days and a half,” and is represented in Revelation 12:6, and “126” is a tithe of 1,260. One of the amazing truths that was then unsealed was the need of repentance in fulfillment of the prayer of the “seven times” in Leviticus twenty-six.
“旷野”就是“一千二百六十日”，卽一千二百六十天，也就是“三日半”；此在《启示录》12:6 里有所表明，而“126”乃是一千二百六十个一成。彼时所启封个奇妙真理之一，就是需要悔改，以成就《利未记》二十六章里“七次”个祷告。
1,260 days is also a symbol of 2,520 days. The “seven times” against the northern kingdom began in 723 BC and ended in 1798. The midpoint is 538, thus creating 1,260 years that paganism trampled down the sanctuary and host followed by 1,260 that papalism trampled down the sanctuary and host. This prophetic structure is aligned with the 1,260 days from Christ’s baptism to the cross, that is followed by 1,260 prophetic days unto 34 AD, when the gospel went to the Gentiles. Thus, upon two witnesses 1,260 is part of 2,520 days, or Moses’ “seven times” of Leviticus twenty-six.
1,260日也係2,520日个一个象征。“七期”加勒北国个审判，自公元前723年开始，到1798年终结。其中点係538年，故此形成前后两段1,260年：先係异教践踏圣所同军旅1,260年，随后係教皇制度践踏圣所同军旅1,260年。此一预言结构，也同基督自受洗到十字架个1,260日相对应；其后再有1,260个预言性个日子，直到公元34年，那时福音传到外邦人中间。故此，照两位见证人个预言来看，1,260乃係2,520日个一部分，也就係摩西勒《利未记》二十六章里所讲个“七期”。
The voice in the wilderness period beginning on Sabbath, July 18, 2020 unto Sabbath, December 30, 2023 began to cry in July of 2023, and when the “wilderness” period ended on Sabbath, December 30, 2023 the resurrection of Moses and Elijah arrived. The message of the voice identified that the waymark of the parallel first disappointments in every reform movement explained the false prediction of July 18, 2020, in the context of the parable of the ten virgins. It called men and women to the repentance represented by the Leviticus twenty-six prayer. Miller’s dream represents that very repentance when he records, “While I was thus weeping and mourning for my great loss and accountability, I remembered God, and earnestly prayed that He would send me help.”
自安息日、2020年7月18日，到安息日、2023年12月30日个“旷野之声”时期，㑚2023年7月开始呼喊；及至“旷野”时期㑚安息日、2023年12月30日结束辰光，摩西同以利亚个复活就来到。此声个信息指出：各样改革运动里相对应个第一次失望之路标，㑚十童女个比喻个背景之下，说明了2020年7月18日个错误预言。伊呼召男女众人归向由《利未记》二十六章祷告所表明个悔改。米勒个梦正是代表此种悔改，伊记着讲：“当我为着我巨大个损失同责任而这样流泪哀恸个辰光，我想起了上帝，并且恳切祷告，求伊差遣帮助给我。”
Come and See
来仔细看
Miller’s dream is divided by two expressions of “come and see.” The first time Miller invites people to “come and see,” and the second time the “dirt brush man” invites Miller to come and see. “Come and see” is a prophetic symbol that identifies a prophetic truth that is unsealed. The first four seals each contain the command to “come and see.”
米勒个梦，畀两番“来看看”个讲法分开。头一番是米勒请人“来看看”；第二番是“掸尘个男人”请米勒来看看。“来看看”是一个先知性个表号，用来指出一项已经开封个先知真理。头四个印，每一个里向都包含“来看看”个命令。
And I saw when the Lamb opened one of the seals, and I heard, as it were the noise of thunder, one of the four beasts saying, Come and see. … And when he had opened the second seal, I heard the second beast say, Come and see. … And when he had opened the third seal, I heard the third beast say, Come and see. … And when he had opened the fourth seal, I heard the voice of the fourth beast say, Come and see. Revelation 6:1, 3, 5, 7.
我看见羔羊揭开七印中个一印辰光，我听见四活物中有一个，声音好像雷轰，说：“来，看。”……羔羊揭开第二印辰光，我听见第二个活物说：“来，看。”……揭开第三印辰光，我听见第三个活物说：“来，看。”……揭开第四印辰光，我听见第四个活物个声音说：“来，看。”《启示录》6:1, 3, 5, 7。
The “come and see” in the beginning of Miller’s dream is the alpha and the ending “come and see” is the omega. The dream identifies the unsealing in the beginning of the dream as jewels that when “arranged they reflected a light and glory equaled only to the sun.” When Christ invited Miller to “come and see” the omega, Miller says, “my eyes were dazzled with the sight. They shone with ten times their former glory.” The alpha light was as the sun and the omega light was ten times the sun.
米勒异梦开头个“来，看”是阿尔法，收尾个“来，看”是欧米伽。此异梦指出，梦开头个开印乃是宝石；伊拉“一经排列，就反射出光与荣耀，只与太阳相等”。当基督邀请米勒“来，看”欧米伽辰光，米勒讲：“我个眼睛因所见而炫目。伊拉发出个荣耀，是先前个十倍。”阿尔法个光如太阳，欧米伽个光是太阳个十倍。
Scatter
分散
Miller’s mourning and repentance is represented at the end of the period that began with the first “come and see,” and the last “come and see.” In the period which begins with Miller’s unsealing a message to the people and then ends with Christ unsealing a message to Miller, the word “scatter” is represented “seven times.” Miller will use the word again, but between the first and last unsealing, “scatter” is expressed “seven times.” The Bible identifies the judgment of the “seven times” with the word, “scatter.”
米勒个哀哭搭懊悔，表明勒起首个“来望望”搭末后个“来望望”所开起个时期末了个所在。勒该段时期里，起头是米勒向众百姓揭开一则信息，末了是基督向米勒揭开一则信息；“分散”个字眼勒其中表明为“七次”。米勒后首还要再用该个字眼；不过，勒起首搭末后两次揭开之间，“分散”是用“七次”来表明个。圣经用“分散”该个字眼，将“七次”个审判指明出来。
And I will scatter you among the heathen, and will draw out a sword after you: and your land shall be desolate, and your cities waste. Leviticus 26:33.
我也要將儂儕分散勒列邦當中，並要拔刀追趕儂儕；儂儕个地要成爲荒涼，儂儕个城邑要變做荒場。利未記 26:33。
The very first truth Miller discovered was the “seven times” of Leviticus twenty-six, and in his dream the period between Miller’s message being published and Christ’s message being published, all the foundational truths represented by the work of William Miller were to be covered with the rubbish and counterfeit coins of the theologians of Laodicean Seventh-day Adventism. That rejection of the foundational truths is represented as seven scatterings within the history between the alpha and omega. The “seven times” is a symbol of the work of William Miller, which in turn are the foundations of Seventh-day Adventism, of which; the 2,300 days of Daniel 8:14 are the central pillar of that very foundation. What this identifies is that the 2,520 years of scattering that was the first, or alpha discovery of William Miller marks the beginning of a period, that ended with the omega discovery of William Miller, which was the 2,300 days.
米勒所發見个頭一個真理，乃係《利未記》二十六章个「七次」；而喺伊个夢中，自米勒个信息得着刊行，到基督个信息得着刊行个期間，凡威廉·米勒所作工所表明个一切根基真理，都要畀老底嘉第七日安息日會神學家个瓦礫同假幣所遮蓋。對該等根基真理个棄絕，喺阿爾法同俄梅戛之間个歷史中，係以七次分散來表明个。「七次」乃係威廉·米勒之工作个表號；而該工作轉而就係第七日安息日會个根基，其中《但以理書》8:14 个二千三百日，正係此一根基个中心柱石。這所指明个乃係：二千五百二十年个分散，作為威廉·米勒頭一個、或阿爾法性个發見，標誌着一段時期个開端；而該段時期係以威廉·米勒个俄梅戛性發見——即二千三百日——告終。
When Laodicean Seventh-day Adventism set aside the “seven times” in 1863, they set aside William Miller’s first discovery, which would be his alpha discovery and his foundational discovery. The last of Miller’s discoveries was the 2,300 days, which was his omega discovery and his capstone discovery. The “seven times” that concluded in 1798 marked the 2,520 and the 2,300 days were marked in 1844.
当老底嘉个基督复临安息日会于一八六三年撇开“七期”辰光，伊拉也就撇开了威廉·米勒头一项发现；该项发现乃是伊个阿尔法发现，也就是伊个根基性个发现。米勒末后一项发现乃是二千三百日；该项发现是伊个欧米伽发现，也就是伊个顶石性个发现。终于一七九八年个“七期”标明了二千五百二十年，而二千三百日则标明于一八四四年。
It is the dirt brush man who assembles the jewels after they are scattered for seven times. Then the casket is larger and more beautiful and shines ten times brighter than the sun. Ten is a symbol of a test, and those jewels therefore shine at the test over the day of the sun, so Miller’s dream begins in 1798 and ends at the loud cry of the third angel at the Sunday law.
是擸灰掃塵个人，喺珍寶分散七擺以後，將伊拉重新聞攏來。到辰光，寶匣更加大，也更加美，發出个光，比日頭亮十倍。十乃是試驗个表號，故此珍寶喺試驗之中，喺日頭之日以上發光；所以，米勒个夢，起頭於1798年，終結於星期日法令之時、第三位天使大聲呼喊个辰光。
The history of the Millerites from 1798 unto 1863 is also the history from 1798 until the soon-coming Sunday law. The history represented in William Miller’s dream that occurs between Miller saying “come and see” unto the Dirt Brush man saying “come and see,” is both the period of 1798 unto 1863, and also the period of 1798 unto the Sunday law. The line that ends in 1863 is a prophetic fractal of the line that begins in 1798 and ends at the Sunday law. Both those lines are represented in Miller’s dream.
自1798年直到1863年个米勒派历史，也就是自1798年直到即将来到个星期日法案个历史。威廉·米勒个梦里所表明个历史，从米勒讲“来望看”直到扫尘土个人讲“来望看”为止，既是1798年到1863年个时期，也同样是1798年到星期日法案个时期。到1863年结束个条线，是自1798年开始、到星期日法案结束个条线个先知性分形。迭两条线，侪表现勒米勒个梦里。
The closed door on October 22, 1844 typifies the closed door at the Sunday law. The prophecy of 2,300 years that was fulfilled in 1844, typifies the Sunday law.
一八四四年十月二十二日所關閉个門，預表主日法令辰光所關閉个門。二千三百年个預言，旣然喺一八四四年應驗，也預表主日法令。
“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.
「基督作為我儕个大祭司、來到至聖所，為欲潔淨聖所，正如《但以理書》8:14 所顯明个；人子來到亙古常在者面前，正如《但以理書》7:13 所陳明个；以及主來到伊个殿裡，正如《瑪拉基書》所預言个，攏是同一件事个描述；這也就是基督在《馬太福音》25章十個童女个比喻裡所講、新郎來赴婚筵所表明个。」《善惡之爭》，426。
Lines
線條
The omega of Miller’s discoveries was the 2,300-year prophecy, so both 1844 and the Sunday law are represented by the 2,300 years. This means that the 2,520 is the alpha and the 2,300 is the omega of both lines; one line concludes in 1863, and the other line concludes at the Sunday law. On both lines the 2,520 prophecy is the alpha, and or the foundation stone. The fractal of 1798 unto 1863 in the foundational history of the Millerites, also aligns with another fractal in the omega, capstone history of the one hundred and forty-four thousand.
米勒个发现里，欧米伽就是二千三百年个预言，所以一八四四年搭礼拜日法令，两者侪由二千三百年所代表。箇咾，二千五百二十乃是阿尔法，二千三百乃是两条线个欧米伽；一条线终结于一八六三年，另一条线终结于礼拜日法令。于两条线里，二千五百二十个预言侪是阿尔法，也就是根基石。自一七九八年至一八六三年，米勒派根基历史当中个分形，也对齐于另外一个分形，就是在欧米伽、顶石历史里之一十四万四千人个分形。
At 9/11 God called His people to return to Jeremiah’s old paths, which are the foundations, which are in turn represented by the messenger of the foundational history, who is in turn represented by his foundational alpha discovery of the “seven times.” The “seven times” is the symbol of the foundations of the one hundred and forty-four thousand, and at 9/11 the sealing of that group began with the testing message of the foundations, represented by the very first foundational truth of William Miller and Adventism. At 9/11 the sealing time began and at the soon-coming Sunday law the sealing time of the one hundred and forty-four thousand concludes.
9/11个辰光，上帝呼召伊个子民归转到耶利米所讲个古道；该古道就是根基，而该根基又借着根基历史个使者来表明；该使者又借着伊对于“七次”个根基性阿尔法发现来表明。“七次”乃是一十四万四千人根基个表号；并且在9/11，该一班人个盖印，借着关乎根基个试验信息开始了，这信息乃由威廉·米勒同复临运动最初个根基真理来表明。在9/11，盖印个时期开始；到将要来到个星期日法令之时，一十四万四千人个盖印时期便告结束。
That history is a fractal that begins with 2,520 and ends with 2,300, and that history is therefore the third line of prophetic history represented in William Miller’s dream. The 2,520 was fulfilled in 1798 and the 2,300 in 1844. The work represented by the two lines is the work of Christ in combining His divinity with our humanity. It is the work of changing a sinner into a saint, restoring the higher nature to its rightful throne over the lower nature. For this reason, the human body takes 2,520 days to totally reproduce every cell in the body, and that very same body is based upon 23 male chromosomes combined with 23 female chromosomes. Together they produce a living temple, which is represented as the number “46,” which is the period of 1798 to 1844, which is the period of William Miller’s dream from the 2,520 in 1798 unto the 2,300 in 1844.
箇段歷史是一個分形，自 2,520 起首，至 2,300 結束；因此，箇段歷史就是威廉．米勒異夢裡所表明之預言歷史的第三條線。2,520 於 1798 應驗，2,300 於 1844 應驗。兩條線所表徵个工作，乃是基督將伊个神性與我儂个人性聯合个工作。箇就是將一個罪人改變成一個聖徒个工作，使較高个本性恢復到對較低个本性應有个寶座之上。為此个緣故，人个身體要用 2,520 日，方能將全身每一個細胞完全重新生成；而箇同一個身體，又是建立於 23 個男性染色體與 23 個女性染色體相結合之上。兩者合起來，產生一座活个殿；箇在數字上表為「46」，也就是 1798 到 1844 个時期，也就是威廉．米勒異夢中，自 1798 个 2,520 至 1844 个 2,300 之時期。
William Miller’s dream also contains another fractal of note. From 9/11 unto the Sunday law is a fractal of 1798 unto the Sunday law, as in 1798 unto 1863. 2023 unto the Sunday law is a fractal of 9/11 unto the Sunday law, and this is the history that all of the lines within Miller’s dream point to as the omega of them all. This is the period where the original truths are magnified ten times the sun.
威廉·米勒个梦里向，也包含一只值得注意个分形。自9/11直到星期日法，乃是自1798直到星期日法个一只分形，正如1798直到1863一样。自2023直到星期日法，乃是自9/11直到星期日法个一只分形；而此段历史，便是米勒个梦里一切线都所指向个彼等众线之欧米伽。此即原初真理被放大到太阳十倍之辰光个时期。
The Two Bustles
兩隻撐裙架
In the 1840’s, the word “bustle” (as a noun) commonly meant energetic, busy, or noisy activity—often with a sense of fuss, excitement, hurry, or agitation. It referred to lively movement, commotion, or bustling about, whether in a crowd, a household, a marketplace, or during a particular event. The “bustle” of Miller’s dream would thus describe the immediate flurry of activity, excitement, or urgent business happening right then—the transient stir or commotion of the present situation or occasion.
㧾一八四〇年代，「bustle」个字（作名词用）通常是指一种精力旺盛、繁忙，或者喧闹个活动——往往还带有纷扰、兴奋、仓促，或骚动个意味。伊是指活络个行动、喧扰，或者奔忙往来，无论是在一群人当中、一个家庭里、市场上，抑或是在某一个特定个事件当中。故此，米勒梦里个「bustle」，就是描写当时立时发生个一阵忙乱个活动、兴奋，或者紧急个事务——也就是现前个处境或场合当中，那种短暂个骚动或喧扰。
Miller states, “Then, while he brushed the dirt and rubbish, false jewels and counterfeit coin, all rose and went out of the window like a cloud, and the wind carried them away. In the bustle I closed my eyes for a moment; when I opened them, the rubbish was all gone.”
米勒讲：“后来，当伊拂去尘土搭垃圾、假宝石搭伪币辰光，这一切侪都腾起来，从窗门里飞出去，像一朵云；风把伊拉吹走了。忙乱当中，我闭起眼睛一歇；等我张开眼睛辰光，垃圾已经全数弗见了。”
The “bustle” identifies two points in Miller’s dream; The first when the crowd is scattering the jewels, and then when the dirt brush man opens the windows and begins to sweep out the false jewels. The first and alpha bustle is the covering up of the jewels and the second and omega bustle is the restoration of the jewels. During the bustle, Miller closed his eyes. Miller was laid to rest in 1849, the very point that Christ was stretching forth His hand a second time to gather the remnant of His people. Miller then closed his eyes, and in 1850 his truths were again placed upon a table in fulfillment of Habakkuk’s command to write the vision and make it plain. That bustle period, Miller closes his eyes and when he awakes the jewels are in the process of being restored.
「喧嚷」指认出米勒梦里个两只节点；第一只是人群正在四散宝石个辰光，随后是一位拿扫帚个男子打开窗子，开始扫出假宝石个辰光。第一、亦即阿尔法个喧嚷，是将宝石遮盖起来；第二、亦即欧米伽个喧嚷，是宝石个恢复。正在喧嚷期间，米勒闭上了眼睛。米勒于1849年安息，正当基督第二次伸出祂个手，聚集祂子民余剩之民个辰光。随后米勒闭上眼睛，而到1850年，祂个真理又照《哈巴谷书》所吩咐个「将异象写明，使人容易读」应验，再一次摆放于桌上。正在喧嚷个那段时期，米勒闭上眼睛；等到伊醒转个辰光，宝石已经正在恢复个过程当中。
The second bustle in his dream takes place when the ensign of the one hundred and forty-four thousand is being resurrected, purged and purified as the ensign which Zechariah identifies as jewels upon a crown.
伊夢里向第二场骚动，发生勒一百四十四千人个旗号正当复起、受炼净化、蒙洁除辰光；迭旗号就是撒迦利亚所指出来个、好像冠冕上个宝石个旗号。
And the Lord their God shall save them in that day as the flock of his people: for they shall be as the stones of a crown, lifted up as an ensign upon his land. For how great is his goodness, and how great is his beauty! corn shall make the young men cheerful, and new wine the maids. Ask ye of the Lord rain in the time of the latter rain; so the Lord shall make bright clouds, and give them showers of rain, to every one grass in the field. For the idols have spoken vanity, and the diviners have seen a lie, and have told false dreams; they comfort in vain: therefore they went their way as a flock, they were troubled, because there was no shepherd. Mine anger was kindled against the shepherds, and I punished the goats: for the Lord of hosts hath visited his flock the house of Judah, and hath made them as his goodly horse in the battle. Zechariah 9:16–10:3.
到该日，主——伊拉个上帝——要拯救伊拉，像拯救伊百姓个羊群一样；因为伊拉要像冠冕上个宝石，高高举起，做伊土地上个旌旗。因为伊个恩美何等大，伊个荣美何等大！五谷要叫少年人欢畅，新酒要叫处女喜乐。尔等当在春雨个时节向主求雨；主就要兴起明亮个云彩，赐落阵雨，给各人田间个青草。因为偶像所讲个是虚妄，占卜个人所看见个是谎言，所讲个是假梦；伊拉个安慰是徒然个：所以伊拉像羊群一样流离，受尽困苦，因为呒没牧人。吾个怒气向牧人发作，吾也惩罚公山羊；因为万军之主已经眷顾伊个羊群，就是犹大家，并且使伊拉在争战之中像伊华美个战马。撒迦利亚 9:16–10:3。
The “flock of His people” are both an ensign and stones (jewels) upon a crown. The flock of His people are identified during the latter rain, for the command is to ask for the latter rain in the time of the latter rain. The flock is contrasted with the “flock” that went their own way, rather than the way of Jeremiah’s old paths. In the time of the latter rain the jewels that are His flock will be His goodly horse in the battle. That “goodly horse” is the church triumphant, represented in the first Christian bride, symbolized by Peter who, as a white horse in the period of the first seal went forth conquering and to conquer.
伊百姓个“羊群”，既是号旗，也是冠冕浪向个石头（宝石）。伊百姓个羊群，乃是在晚雨个辰光里被识别出来个；因为吩咐是：当晚雨个时候，要祈求晚雨。羊群是拿那班“羊群”相对照个；那班羊群是照自家个路去行，弗是照耶利米所讲个古道去行。到晚雨个辰光，作为伊羊群个宝石，要在争战里成为伊个骏马。彼个“骏马”，就是得胜个教会；伊曾在头一位基督教新妇身浪得着表明，也曾借彼得作象征；彼得在头一道印个时期里，像一匹白马，出去得胜，并且要得胜。
And I saw when the Lamb opened one of the seals, and I heard, as it were the noise of thunder, one of the four beasts saying, Come and see. And I saw, and behold a white horse: and he that sat on him had a bow; and a crown was given unto him: and he went forth conquering, and to conquer. Revelation 6:1, 2.
我看見羔羊揭開七印中个一印辰光，我聽見四活物當中有一個，聲音像雷霆一樣講：「來，看。」我就看，瞧見一匹白馬；騎勒馬浪个人手裏拿着弓；又有冠冕賜俾伊；伊便出去，得勝又要得勝。啟示錄 6:1, 2.
Peter therefore is the symbol of the first Christian church of the apostles during the Pentecostal outpouring of the rain, and the symbol of the last Christian church during the latter rain, that was typified by the Pentecostal outpouring.
故此，彼得乃係使徒時代頭一個基督徒教會个象徵，就是聖靈降臨時期雨水傾注之中个教會；同時也係末後基督徒教會个象徵，就是彼五旬節澆灌所預表个晚雨時期个教會。
And I saw heaven opened, and behold a white horse; and he that sat upon him was called Faithful and True, and in righteousness he doth judge and make war. His eyes were as a flame of fire, and on his head were many crowns; and he had a name written, that no man knew, but he himself. And he was clothed with a vesture dipped in blood: and his name is called The Word of God. And the armies which were in heaven followed him upon white horses, clothed in fine linen, white and clean. Revelation 19:11–14.
我看见天开了；看哪，有一匹白马，骑勒伊上头个那位，称为诚信真实；伊按公义审判，并且争战。伊个眼睛像火焰；伊个头顶戴着许多冠冕；又有一个名字写着，除伊自家以外，无人晓得。伊穿着一件蘸过血个衣裳；伊个名称为 神之道。天上个众军，也都骑着白马跟随伊，穿着细麻衣，又白又洁净。启示录 19:11–14。
The white horses represent Christ’s army that are resurrected in Ezekiel 37, and they are the church triumphant, and they are stones in a crown, for Christ establishes His kingdom of glory in the time of the latter rain. As representatives of His kingdom the one hundred and forty-four thousand are jewels upon the crown which is the symbol of the kingdom he receives at the conclusion of the 2,300 days, which was both October 22, 1844 and will be again at the Sunday law. That kingdom of white horses is raised up during the latter rain, when the windows of heaven are opened, for John saw the white horse when heaven was opened.
白马表征基督个军队，就是以西结书第三十七章里复活个军队；渠拉就是得胜个教会，也就是冠冕浪向个宝石，因为基督于晚雨辰光建立伊荣耀个国度。作为伊国度个代表，十四万四千人乃是冠冕浪向个珠宝；该冠冕就是伊于二千三百日终结之辰所领受个国度个象征，此辰既是1844年10月22日，也还要于星期日法令之时再一次应验。该白马个国度是在晚雨期间被兴起个，当天窗开了个辰光，因为约翰看见白马，就是在天开了个辰光。
In the alpha bustle of 1849, Miller closed his eyes in death, for a little moment. Miller was Elijah, and Elijah died on July 18, 2020, and he laid in the street for 1,260 days until he reached the omega bustle and was then awakened. His awakening is marked as arriving when the dirt brush man opened the window of heaven to sweep out the rubbish. The army of white horses is raised when heaven’s window is opened, and when that occurs a separation of true and false is identified. That separation is also identified in the book of Malachi.
1849年阿耳法忙亂个時辰裡，米勒暝目而死，暫息片時。米勒就是以利亞，以利亞也曾死，於2020年7月18號，倒臥勒街路浪一千二百六十日，直到佢來到歐米伽忙亂个時辰，方才被喚醒。佢个甦醒，乃是記明於掃塵个人打開天窗、要掃除垃圾个辰光所來到。白馬个軍隊，正當天窗打開个時候被興起；而當此事發生之際，真與假个分別也就顯明出來。此種分別，亦勒《瑪拉基書》裡有所指明。
Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it. Malachi 3:10.
將爾等一切个什一之物都帶到倉房裡，叫我个殿中有糧；萬軍之耶和華講：爾等今朝就以此試試我，看我會勿會為爾等敞開天上个窗戶，傾福與爾等，甚至無處可容。瑪拉基書 3:10
The spirits of the prophets are subject unto the prophets, and John in Revelation, Miller’s dream and Malachi provide three witnesses of the time when the windows of heaven are opened. In Miller’s dream it is at the omega of the call to “come and see.” The bustle in the alpha was when the scattering began, and the omega is when the gathering begins.
先知个灵是服从先知个，约翰喺《启示录》里、米勒个梦境搭玛拉基，提供了三位见证，见证天上个窗户开启个时候。喺米勒个梦境里，这个辰光是在“来望望”个呼召之俄梅戛。阿尔法里个喧扰，是分散开始个辰光；俄梅戛就是聚集开始个辰光。
Before we proceed further into Miller’s dream we want to include James White’s commentary on the dream. James White identifies the true jewels as God’s true people and the counterfeit jewels as the wicked. I identify the jewels as truths contrasted with error. The jewels and the counterfeit jewels are both the message and the messengers contrasted with error and false messengers.
当我伲进一步进入米勒个梦境以前，我伲要收录雅各·怀特对该梦个评述。雅各·怀特指出，真正个宝石乃是上帝真正个子民，冒牌个宝石乃是恶人。我则认定，宝石是指真理，与谬误相对。宝石搭冒牌宝石，两者都系信息搭传信息个人，与谬误搭假使者相对。
“BROTHER MILLER’S DREAM
「米勒弟兄个梦」
“The following dream was published in the Advent Herald, more than two years since. I then saw that it clearly marked out our past second advent experience, and that God gave the dream for the benefit of the scattered flock.
“下头格梦，两年多以前已经刊勒《复临先驱报》浪向。我该辰光就看见，伊清清爽爽地标明了阿拉过去个第二次复临经历；并且上帝赐下格梦，是为着分散各地个羊群得着益处。
“Among the signs of the near approach of the great and the terrible day of the Lord, God has placed dreams. See Joel 2:28–31; Acts 2:17–20. Dreams may come in three ways; first, ‘through the multitude of business.’ See Ecclesiastes 5:3. Second, those who are under the foul spirit and deception of Satan, may have dreams through his influence. See Deuteronomy 8:1–5; Jeremiah 23:25–28; 27:9; 29:8; Zechariah 10:2; Jude 8. And third, God has always taught, and still teaches his people more or less by dreams, which come through the agency of angels and the Holy Spirit. Those who stand in the clear light of truth will know when God gives them a dream; and such will not be deceived and led astray by false dreams.
「喺主个大而可畏个日子将近个诸般预兆当中，上帝安设了异梦。参 Joel 2:28–31；Acts 2:17–20。异梦个来路有三种：第一，『因事务多』而有梦。参 Ecclesiastes 5:3。第二，凡受撒但污秽之灵同迷惑所辖制个人，也会因伊个影响而有梦。参 Deuteronomy 8:1–5；Jeremiah 23:25–28；27:9；29:8；Zechariah 10:2；Jude 8。第三，上帝历来常常、如今也仍旧或多或少藉着异梦教导伊个百姓；此等异梦，乃藉天使并圣灵个运行而来。凡站喺真理明光里个人，晓得上帝几时赐伊拉异梦；如此个人，就勿会受虚假之梦个迷惑，也勿会被引入歧途。」
“‘And he said, Hear now my words; if there be a prophet among you, I the Lord will make myself known unto him in a vision, and will speak unto him in a dream.’ Numbers 12:6. Said Jacob, ‘The angel of the Lord spake unto me in a dream.’ Genesis 31:2. ‘And God came to Laban the Syrian in a dream by night.’ Genesis 31:24. Read the dreams of Joseph, [Genesis 37:5–9,] and then the interesting story of their fulfilment in Egypt. ‘In Gibeon the Lord appeared to Solomon in a dream by night.’ 1 Kings 3:55. The great important image of the second chapter of Daniel was given in a dream, also the four beasts, etc. of the seventh chapter. When Herod sought to destroy the infant Saviour Joseph was warned in a dream to flee into Egypt. Matthew 2:13.
“‘伊讲，阿拉今朝听我个话；若是尔拉中间有先知，我主耶和华就要㧟异象向伊显明自家，并要㧟梦中同伊讲话。’ 民数记 12:6。雅各讲：‘耶和华个使者㧟梦中同我讲。’ 创世记 31:2。‘夜里，上帝㧟梦中临到叙利亚人拉班。’ 创世记 31:24。请读约瑟个梦，[创世记 37:5–9，] 再读伊拉㧟埃及应验个动人故事。‘㧟基遍，耶和华夜里㧟梦中向所罗门显现。’ 列王纪上 3:5。〈但以理书〉第二章个重大形像系㧟梦中赐下个，第七章个四只兽等等也阿是如此。希律想要害灭婴孩救主个辰光，约瑟㧟梦中受警戒，叫伊逃到埃及去。马太福音 2:13。”
“‘And it shall come to pass in the LAST DAYS, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams.’ Acts 2:17.
「上帝讲：『到末後个日子，我要将我个灵浇灌凡有血气个人；恁个儿子同囡儿要讲预言，年轻人要看异象，老年人要做异梦。』」《使徒行传》2:17。
“The gift of prophecy, by dreams and visions, is here the fruit of the Holy Spirit, and in the last days is to be manifested sufficiently to constitute a sign. It is one of the gifts of the gospel church.
「先知預言之恩賜，藉着夢同異象，在此乃是聖靈个果子；到末後个日子，必要顯明得彀充分，以致成爲一個記號。此乃福音教會諸般恩賜之一。」
“‘And he gave some apostles; and some PROPHETS; and some evangelists; and some pastors and teachers; For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ.’ Ephesians 4:11, 12.
“‘伊赐拨一部分人作使徒；一部分人作先知；一部分人作传福音个；一部分人作牧者搭教师；为着成全众圣徒，为着事奉个工作，为着建立基督个身体。’《以弗所书》4:11, 12。”
“‘And God hath set some in the church, first apostles, secondarily PROPHETS,’ etc. 1 Corinthians 12:28. ‘Despise not PROPHESYINGS.’ 1 Thessalonians 5:20. See also Acts 13:1; 21:9; Romans 7:6; 1 Corinthians 14:1, 24, 39. Prophets or prophesyings are for the edification of the church of Christ; and there is no evidence that can be produced from the word of God, that they were to cease before evangelists, pastors and teachers were to cease. But says the objector, ‘There has been so many false visions and dreams that I can not have confidence in anything of the kind.’ It is true that Satan has his counterfeit. He always had false prophets, and certainly we may expect them now in this his last hour of deception and triumph. Those who reject such special revelations because the counterfeit exists, may with equal propriety go a little farther and deny that God ever revealed himself to man in a dream or a vision, for the counterfeit always existed.
“‘上帝㧣教会里设立了一班人：头一是使徒，第二是先知，’等等。哥林多前书 12:28。‘弗要藐视讲预言。’帖撒罗尼迦前书 5:20。也可参看使徒行传 13:1；21:9；罗马书 7:6；哥林多前书 14:1, 24, 39。先知，或讲预言，是为着基督教会个造就；并且，从上帝个圣言里，拿弗出啥个凭据来证明：先知或预言要比传福音个、牧者搭教师更早止息。毋过，反对个人讲：‘假异象搭假梦太多了，所以我对这一类事体一点也弗能相信。’这话也是真个：撒但有伊个赝品。伊一向有假先知；并且，到今朝伊这迷惑人、得势个末后一辰光里，我众自然也可料到还会有。若有人因为有赝品，就拒绝这一类特别个启示；伊也同样可以再走进一步，竟至否认上帝曾经借着梦或异象向人启示祂自家，因为赝品从来总是有个。”
“Dreams and visions are the medium through which God has revealed himself to man. Through this medium he spake to the prophets; he has placed the gift of prophecy among the gifts of the gospel church, and has classed dreams and visions with the other signs of the ‘LAST DAYS.’ Amen.
「夢同異象，係上帝向人啟示伊自身个媒介。藉着此一媒介，伊曾對眾先知講話；伊也曾將預言个恩賜安置勒福音教會諸般恩賜之中，並且將夢同異象歸入『末後日子』其餘个徵兆之內。阿們。」
“My object in the above remarks has been to remove objections in a scriptural manner, and prepare the mind of the reader for the following.
我以上所讲个用意，乃是要照圣经个方式除去各样异议，并为读者个心思预备好，来领受下文。
“WM. MILLER,
「WM. MILLER，」
“Low Hampton, N. Y. Dec. 3, 1847.” James White, Brother Miller’s Dream, 1–6.
「紐約州羅漢普頓，1847年12月3號。」雅各·懷特，《米勒弟兄个異夢》，1–6。
“1. The ‘casket’ represents the great truths of the Bible, relative to the second advent of our Lord Jesus Christ, which were given Brother Miller to publish to the world.
「1．『匣子』象徵《聖經》中關乎我主耶穌基督第二次降臨个重大真理；此等真理曾賜予米勒弟兄，叫伊向全世界宣揚。 」
“2. The ‘key attached’ was his manner of interpreting the prophetic Word—Comparing scripture with scripture—the Bible its own interpreter. With this key Brother Miller opened the ‘casket,’ or the great truth of the advent to the world.
“2．伊所‘附搭个钥匙’，就是伊解明预言之道个法度——以经解经——圣经自家解明自家。有了这把钥匙，米勒弟兄就打开了‘匣子’，也就是主临到世界个大真理。
“3. The ‘jewels, diamonds, etc.’ of ‘all sorts and sizes’ so ‘beautifully arranged in their several places in the casket’ represent the children of God, [Malachi 3:17,] from all the churches, and from almost every station, and situation of life, who received the advent faith, and were seen to take a bold stand in their several stations, in the holy cause of truth. While moving in this order, each attending to his own duty, and walking humbly before God, ‘they reflected a light and glory’ to the world, equaled only by the church in the days of the apostles. The message, [Revelation 14:6,7,] went as it were, upon the wings of the wind, and the invitation, ‘Come, for all things are now ready,’ [Luke 14:17.] went abroad with power and effect.
“3．‘箱子里各归其位、排得恁般美观个’‘各样各种大小个宝石、钻石等等’，乃是表明上帝个儿女，[玛拉基 3:17，] 彼等来自各教会，也来自人生几乎各样身分同境遇；伊拉领受了再临个信心，并且显明在各自个岗位上，为着神圣个真理事业，勇敢站立。伊拉照此次序而行，各人尽自己个本分，且在上帝面前谦卑行走个辰光，‘伊拉向世界反照出光同荣耀’，唯有使徒时代个教会方可与之相比。此信息，[启示录 14:6,7，] 恍若乘着风个翅膀而行；而此邀请，‘来罢，因为百物已经齐备了，’[路加 14:17。] 也带着能力同功效，广传出去。”
“4. ‘The people began to come in, at first few in number, but increased to a crowd.’ When the advent doctrine was first preached by Brother Miller, and a very few others, it had but little effect, and but very few were waked up by it; but from 1840 to 1844, wherever it was preached, the whole community was aroused.
“4．‘众百姓开始进来，起先人数勿多，后首加增成为一大群。’ 当米勒弟兄并少数别样几个人，起初传讲基督复临个道理辰光，伊所生个影响极其微小，因着伊受惊醒个人也极少；不过自1840年到1844年之间，无论啥地方传讲此道，整个社区侪被唤醒了。 ”
“5. When the flying angel [Revelation 14:6–7] first began to preach the everlasting good news, ‘Fear God, and give glory to him; for the hour of his judgment is come,’ many shouted for joy in view of the coming of Jesus, and the restitution, who afterwards opposed and scoffed and ridiculed the truth that a little before filled them with joy. They troubled and scattered the jewels. This brings us to the autumn of 1844, when the scattering time commenced.
“5. 当飞翔个天使〔启示录 14:6–7〕起先开始宣讲永远个福音辰光，‘敬畏上帝，将荣耀归拨伊；因为伊审判个辰光已经到了，’许多人一想到耶稣个来临并万物复兴，就欢呼喜乐；后来却反对、讥诮并嘲笑先前还叫伊拉充满喜乐个真理。伊拉搅扰并分散了宝石。此事就带我拉来到 1844 年个秋天，就是分散个时期开始个辰光。 ”
“Mark this: It was those who once ‘shouted for joy’ that troubled and scattered the jewels. And none have so effectually scattered the flock, and led them astray since 1844, as those who once preached the truth, and rejoiced in it; but have since denied the work of God, and the fulfillment of prophecy in our past advent experience.
「著記牢：曾經『歡喜呼喊』個人，正是叫寶石受攪擾、受分散個人。自從一八四四年以來，弗曾有啥人比伊拉更有效驗地分散羊群、引伊拉走迷；伊拉從前曾傳講真理，也曾因真理歡喜；弗過後來竟否認上帝個作為，也否認預言於我拉過去復臨經歷之中個應驗。 」
“6. The ‘spurious jewels and counterfeit coin’ that were scattered among the genuine, clearly represent false converts, or ‘strange children,’ [Hosea 5:7] since the door was shut in 1844.
「6．撒勒勒勒勒勒勒勒勒勒勒勒勒勒勒勒勒勒勒勒勒勒勒勒勒勒勒勒勒勒勒勒勒勒勒勒勒勒勒勒勒勒勒勒勒勒勒勒勒勒勒勒勒勒勒勒勒勒勒勒勒勒勒勒勒勒勒勒勒勒勒勒勒勒勒勒勒勒勒勒勒勒勒勒，分散勒真珠寶搭真錢幣當中个『假珠寶搭偽錢』，明明白白係指假皈依个人，抑或『外邦个囝兒』，[何西阿書 5:7] 因為門到1844年就關起來哉。 」
“7. The ‘dirt and shavings, sand and all manner of rubbish,’ represent the various and numerous errors that have been brought in among second advent believers, since the autumn of 1844. Here I will notice a few of them.
「7.『塵屑搭刨花、砂礫並各樣垃圾』，係指自1844年秋天以來帶進復臨信徒當中个各種並且眾多个謬誤。此地我會提著其中幾樣。」
“1. The stand that some of the ‘shepherds’ presumptuously took immediately after the Midnight cry was given, that the solemn melting power of the Holy Ghost that attended the seventh month movement was a mesmeric influence. George Storrs was among the first to take this stand. See his writings in the latter part of 1844, in the Midnight-Cry, then published in New York City. J. V. Himes, at the Albany Conference in the spring of 1845, said that the seventh month movement produced mesmerism seven feet deep. This I am told by one who was present, and heard the remark. Others who took an active part in the seventh month cry, have since pronounced that movement the work of the Devil. Attributing the work of Christ and the Holy Ghost to the Devil was in the days of our Savior, blasphemy, and it is blasphemy now. 2. The many experiments on definite time. Since the 2300 days ended in 1844, quite a number of times have been set, by different individuals, for their termination. In doing this they have removed the ‘landmarks,’ and have thrown darkness and doubt over the whole advent movement. 3. Spiritualism with all its fancies and extravagances. This wile of the Devil, which has accomplished an awful work of death, is very fitly represented by ‘shavings,’ and ‘all manner of rubbish.’ Many of those who drank down the poison of spiritualism admitted the truth of our past advent experience, and from this fact many have been made to believe that spiritualism was the natural fruit of believing that God conducted the great advent movements in 1843 and 1844. Peter, speaking of those who should ‘bring in damnable heresies, even denying the Lord that bought them,’ says ‘BY REASON OF WHOM THE WAY OF TRUTH SHALL BE EVIL SPOKEN OF.’ 4. S. S. Snow professing to be ‘Elijah the Prophet.’ This man in his strange and wild career, has also acted his part in this work of death, and his course has had a tendency to bring the true position for the waiting saints into disrepute, in the minds of many honest souls.
“1．有眼‘牧人’咾《半夜呼声》一发出，就擅自采取个立场，说圣灵庄严个熔化能力——就是陪伴第七月运动个能力——乃是一种催眠个影响。George Storrs 是最先采取此种立场个几个人之一。请看伊 1844 年后半段勒纽约出版个《Midnight-Cry》里向个文章。J. V. Himes 勒 1845 年春天个 Albany Conference 上讲，第七月运动生出个催眠有七英尺深。此话我系从一个当时到场、亲耳听见此言个人得来个。还有别人，先前勒第七月呼声里向积极参与，自此以后竟断言此场运动乃是魔鬼个工作。将基督同圣灵个工作归于魔鬼，勒我拉救主个日子里是亵渎；现今也还是亵渎。2．关于确定时间个许多试验。自从 2300 日勒 1844 年终了以后，已有不少辰光，被不同个人定作伊拉终结个时候。伊拉如此做，就搬去了‘地标’，并且将黑暗同疑惑投勒整个复临运动之上。3．招魂术，连同其一切幻想同狂诞。这一个魔鬼个诡计，已经成就了可怕个死亡工作，实在极恰当地由‘刨花’同‘各样垃圾’来表明。许多吞下招魂术毒药个人，承认我拉过去复临经历个真理；也正因为此，许多人就被弄到相信，招魂术乃是相信上帝勒 1843 同 1844 年引导那几场重大复临运动个自然果子。彼得讲到那些要‘私自引进陷人灭亡个异端，连买伊拉个主也不承认’个人辰光，说：‘正因伊拉，真道必要被毁谤。’4．S. S. Snow 自称是‘先知 Elijah。’此人勒伊奇异而狂野个行径里，也勒此死亡工作中扮演了伊个角色；伊个道路，也有一种倾向，叫许多诚实个心灵对于等待中圣徒个真正立场生出轻看同厌弃。”
“To this catalogue of errors I might add many more, such as the ‘thousand years’ of Revelation 20:4, 7, in the past, the 144,000 of Revelation 7:4; 14:1, those who ‘arose and came out of the graves’ after Christ’s resurrection, the no-work doctrine, the doctrine of the destruction of infants, etc. etc. These errors were so industriously propagated, and urged upon the waiting flock that, at the time Brother Miller had the dream the true jewels were ‘excluded from sight,’ and the words of the prophet were applicable—‘And judgment is turned away backward, and justice standeth afar off,’ etc. etc. See Isaiah 56:14.
“對於此一錯謬目錄，我還可以再添上許多，譬如將《啟示錄》20:4、7 所講个「一千年」安置於過去，將《啟示錄》7:4；14:1 所講个十四萬四千人，並基督復活之後那些「起來，從墳墓裡出來」个人，無做工教義，嬰孩被毀滅个教義，等等，等等。此等錯謬被極其殷勤地傳揚，並強加於那等等候个羊群，以致到米勒弟兄作此夢个辰光，真正个寶珠已經「從眼前被遮蔽」，先知个話也就適用——「公平轉而退後，公義遠遠站住，」等等，等等。見《以賽亞書》56:14。”
“At that time there was not an advent paper in the land that advocated the cause of present truth. The ‘Day-Dawn,’ was the last to defend the true position of the little flock; but that died a number of months before the Lord gave Brother Miller this dream; and in its last dying struggle pointed the weary sighing saints to 1877, then thirty years in the future, as the time of their final deliverance. Alas! alas! No wonder that Brother Miller in his dream, ‘sat down and wept’ over this sad state of things.
“当其辰光，个地界浪一张宣传临到纸报，也呒没一张拥护现今真理个事业。‘Day-Dawn’乃是末后一张为小群真确立场辩护个报纸；可是主将此梦赐拨米勒弟兄以前几个月，该报已经停刊死脱了；并且伊在临终个最后挣扎里，指点那些困乏叹息个圣徒，望 1877 年——当时还要过三十年——当作伊拉末后得蒙拯救个时候。哀哉！哀哉！难怪米勒弟兄在伊个梦里，为着此种悲惨光景，‘坐下哭泣。’”
“8. The casket, represents the advent truth that Brother Miller published to the world, as is marked out by the parable of the ten virgins. Matthew 25:1–11. First the time, 1843, second, the tarrying time, third the midnight cry, at the seventh month, 1844, and fourth, the shut door. No one who has read the Second Advent papers since 1843, will deny that Brother Miller has advocated these four important points in advent history. This harmonious system of truth or ‘casket’ has been torn in pieces, and scattered among the rubbish by those who have rejected their own experience, and have denied the very truths that they, with Brother Miller so fearlessly preached to the world.
“8. 匣子，乃表明米勒弟兄向世界所发表个降临真理，正如十个童女个比喻所标明个一样。马太福音 25:1–11。头一，时候，就是1843年；第二，耽延个时候；第三，半夜个呼喊，就勒1844年第七月；第四，关起个门。自1843年以来，凡读过复临报刊个人，侪勿会否认米勒弟兄曾倡明复临历史中个此四个要紧点。此一和谐个真理体系，或曰‘匣子’，已经给那些弃绝自家经历、并否认彼等连同米勒弟兄一道曾恁般无畏地向世界传讲个真理个人，撕得粉碎，散落勒瓦砾当中。”
“9. The man with the ‘dirt-brush’ represents the clear light of present truth, as brought to view by the third angel’s message, [Revelation 14:9–12,] which is now purging the errors away from the remnant. The cause of present truth began to revive in the spring of 1848, and has been rising and gaining strength from that time to the present. The ‘dirt-brush’ has been moving, and the errors have been passing away before the clear light of truth, and some of the precious jewels, who but a short time since were covered up and excluded from sight by darkness and error, now stand in the clear light of present truth.
“9．拿‘揩垢帚’个人，表明现今真理个清明之光，就是借第三位天使个信息所显明出来个，[启示录 14:9–12，] 这道光现今正在从余民当中扫除谬误。现今真理个事业，起首于 1848 年春间复兴，并且从那时直到如今，一直在兴起、增长、得力。‘揩垢帚’一直在运动，谬误也在真理清明之光面前渐渐消逝；有些宝贵个珍珠，不久以前还被黑暗搭谬误遮蔽，致使人看勿见，如今却站立勒现今真理个清明之光当中。”
“This work of bringing out the jewels, and purging away error is fast increasing, and is destined to move on with increasing power, until the saints are all searched out, and receive the seal of the living God. Compare this with the thirty-fourth chapter of Ezekiel, and you will see that God has promised to gather his flock that have been scattered in this dark and cloudy day, since 1844. Before Jesus comes, the ‘little flock’ will be gathered into the ‘unity of the faith.’ Jesus is now purifying ‘unto himself a peculiar people, zealous of good works,’ and when he comes he will find his ‘church not having spot, or wrinkle, or any such thing.’ ‘Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner, etc.’ Matthew 3:12.
“迭项拣出宝石、涤除谬误个工夫，现今长得忒快，而且注定要用越发增大个能力一直推行下去，直到众圣徒侪被一一查明，并领受永生上帝个印记。拿迭同《以西结书》第三十四章对看，侬就会看见，自一八四四年以来，上帝曾应许要聚集伊个羊群，就是该些在迭个昏暗多云个日子里四散开去个羊群。耶稣再来以前，‘小群’必要被聚拢到‘信仰合一’里向。耶稣现今正在洁净一班‘归于自己、特作子民、热心行善’个人；到伊来个辰光，伊必看见伊个‘教会毫无玷污、皱纹，或别样个瑕疵。’‘伊手里拿着簸箕，必要彻底扬净伊个场，把麦子收进仓里，等等。’《马太福音》3:12。”
“10. The second ‘casket much larger and more beautiful than the former’ into which the scattered ‘jewels,’ ‘diamonds’ and coins were gathered, represents the broad field of living present truth into which the scattered flock will be gathered, even 144,000, all of them having the seal of the living God. Not one of the precious diamonds will be left in the dark. Although some are not bigger than the point of a pin, they will not be overlooked, and left out in this day when God is making up his jewels. [Malachi 3:16–18] He can send his angels and haste them out as he did Lot out of Sodom. ‘A short work will the Lord make upon the earth.’ ‘He will cut it short in righteousness.’ See Romans 9:28.” James White, Footnotes to Brother Miller’s Dream.
“10．第二只‘比前一只大得多、也华美得多个匣子’，先前四散个‘宝石’、‘钻石’搭铜钿就归拢勒一道，乃是表明现今活个真理所铺开个广大田地；分散个羊群也要归拢到此地，甚至一十四万四千人，伊拉个个都有永生上帝个印记。一颗宝贵个钻石也勿会留勒黑暗里。虽则有些细到像针尖那么小，也勿会给人忽略，也勿会勒上帝收聚伊自家宝石个此日被撇脱。[玛拉基书 3:16–18] 伊能够差遣伊个天使，催促伊拉出去，像伊从前催罗得出所多玛一样。‘主勒地上要成就一件短促个工。’‘伊要按公义将这工缩短。’参看《罗马书》9:28。”詹姆斯·怀特，《〈米勒弟兄个梦〉脚注》。