In 1844, the doctrine of the seventh-day Sabbath was unsealed and then emphasized to Sister White when she looked into the ark of the covenant. She also recorded that in the last days the doctrine of the incarnation possessed the same heavenly emphasis. The seventh-day Sabbath, represents the special light from the ark when the antitypical Day of Atonement began, and the seventh-year Sabbath represents the special light from the ark when the antitypical Day of Atonement reaches its conclusion.
到1844年，第七日安息日个道理得着启封；后来怀师母向约柜里向望个辰光，此道理又特别向伊受着强调。伊也记载，末后个日脚，道成肉身个道理也带有同样个天上强调。第七日安息日，表明预表性赎罪日开始个辰光，从约柜里发出来个特别亮光；第七年安息年，表明预表性赎罪日到终局个辰光，从约柜里发出来个特别亮光。
The doctrine of the incarnation is typified in the last holy convocation of Leviticus twenty-three; it is the omega to the seventh-day Sabbath, which is the first holy convocation at the beginning of Leviticus twenty-three. That first Sabbath represents God’s creative power and the last Sabbath represents His recreative power. That first Sabbath is represented by the number “23” and the last by the number “252.”
道成肉身个教义，预表垃《利未记》二十三章里向末了一次圣会当中；伊是第七日安息日个俄梅嘎，而第七日安息日就是《利未记》二十三章起头里向头一次圣会。头一次安息日表明上帝创造个权能，末了一次安息日表明祂再创造个权能。头一次安息日用数字“23”来表明，末了一次用数字“252”来表明。
Those two symbols are the bookends of Leviticus twenty-three and they are also the bookends for the Millerite history. 1798 was the fulfillment of the 2,520 years against the northern kingdom of Israel and the 2,300 years was fulfilled October 22, 1844. When Sister White was led into the sanctuary and gazed upon the Ten Commandments, she was typifying God’s latter-day people who follow Christ into the Most Holy Place when He is finishing His work of at-one-ment. The temple test is the test of following the Lamb whithersoever He goeth.
該兩個表號，乃是《利未記》第二十三章个兩端書夾，也同樣是米勒派歷史个兩端書夾。1798年，係對以色列北國个2,520年之應驗；而2,300年，則於1844年10月22日得著應驗。當懷愛倫姊妹蒙引入聖所、注目十誡之辰，伊所預表个，乃是上帝末後日子个子民；彼等於基督完成其使人與上帝和合之工時，隨從祂進入至聖所。聖殿个試驗，乃是隨從羔羊，無論祂往何處去，總要跟隨个試驗。
These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. Revelation 14:4.
伊些人弗曾予婦女玷污；因爲伊拉是童身。伊些人就是羔羊無論走到啥所在，總是跟隨伊个。伊些人是對人間贖出來个，做獻予上帝同羔羊个初熟果子。啟示錄 14:4。
Sister White, as a prophet was illustrating the faithful at the beginning who entered the Most Holy Place by faith, and in so doing she was providing an example of the faithful at the end who enter by faith into the Most Holy Place and then gaze into the ark. What they see illuminated there is the doctrine of the incarnation, the finishing of the at-one-ment. They see the two covering cherubs representing the two Sabbaths of creation and re-creation. They see the 252 on one side of the ark and the 23 on the other and recognize that in agreement with creation and re-creation; 23 represents the marriage of Divinity with humanity, and they see 252 as the symbol of a human’s transformation into a human that is combined with Divinity.
懷愛倫姊妹身為一位先知，彼辰伊係用圖像來表明起初憑信進入至聖所个忠信之人；而伊恁樣做，也正係提供一個榜樣，表明末後憑信進入至聖所、再定睛注視約櫃个忠信之人。伊拉勒裡所看見、蒙光照明个，乃係道成肉身个教義，亦卽合一之工个完成。伊拉看見兩個遮蓋个基路伯，代表創造同再創造个兩個安息日。伊拉看見約櫃一邊有252，另一邊有23，並且認出此乃同創造並再創造相符合；23代表神性同人性个婚配，而伊拉也看見252乃係一個人轉化成為一個同神性結合之人个象徵。
The mercy seat was not to be removed, so for Sister White to look inside was a special revelation, and prophetically the illustration is more for the latter days, than the days in which she lived. By beholding we are changed. The temple test is Christ leading His virgin people into His temple, step by step. Prophetic truths represent the steps along the path that is lightened by the message of the Midnight Cry.
施恩座弗可挪去，所以怀姊妹能够向里观看，乃是一种特别个启示；按预言个意思来看，这幅表号所指个，较多是为着末后个日子，弗是为着伊所生活个辰光。因着瞻望，我们就受变化。圣殿个试验，就是基督一步一步引导伊个童身子民进入伊个圣殿。预言个真理，乃是表明路程上个一级一级步伐；这条道路是被子夜呼声个信息所照亮个。
The Millerite temple of forty-six years is a step.
米勒派个四十六年圣殿是一隻步驟。
The human temple of “23,” (male and female, He created them) is a step.
「23」个人体圣殿（“创造彼此，乃是男搭女”）是一隻台阶。
Christ raising His temple in three days is a step.
基督三日內興起伊个殿，乃是一個步驟。
The storehouse is the temple of Malachi.
府庫就係《瑪拉基書》裡向聖殿。
Nehemiah cleansed the storehouse from the profanation of Tobiah.
尼希米將庫房中多比雅所致个玷污潔淨了。
That temple was where the high priest Hilkiah discovered the writings of Moses during the revival of king Josiah.
个殿就系喺约西亚王复兴辰光，大祭司希勒家发现摩西著作个所在。
The temple Nehemiah cleansed from profanation is the same temple Christ twice cleansed from it’s “sacrilegious profanation” as Sister White states.
尼希米所洁净、使其脱离亵渎个圣殿，正是基督两度洁净、使其脱离其“亵圣个亵渎”个同一座圣殿，照怀爱伦姊妹所讲。
The casket of Miller’s dream was a step.
米勒夢中个棺木是一級台階。
Once Christ has led His faithful in the Most Holy Place, He leads them, as represented by Sister White to the ark, raises the mercy seat and allows them to look inside. When they look inside they see both the doctrine of the incarnation and the seventh-day Sabbath is invested with a soft halo. Line upon line those who recognize the doctrines that are “invested with a soft radiance” align with Sister White entering the Most Holy Place by faith and looking into the ark.
一旦基督领伊忠信个子民进入至圣所，伊就照怀爱伦姊妹所表明个样式，引领佢拉来到约柜跟前，掀起施恩座，许佢拉向里向察看。佢拉一向里向察看，就看见道成肉身个教义搭第七日安息日，两者都披戴仔一层柔和个光晕。一行复一行，凡承认该些“披戴柔和光辉”之教义个人，就搭怀爱伦姊妹一致，凭信进入至圣所，并向约柜里向观看。
The ancient prophets spoke more specifically for the latter days than the days in which they lived. When those ancient prophets themselves become part of the testimony, they represent God’s people in the latter days, and God’s people in the latter days are the one hundred and forty-four thousand. Sister White is perhaps the most important ancient prophet, for all her illustrations represent the alpha history of the omega history of the one hundred and forty-four thousand. All the prophets illustrate the remnant, but Sister White also represents a beginning history that is fulfilled in the ending history—to the very letter.
古代个先知所讲个，较诸伊拉自家生活个时代，更其确切地是为末后个日子而讲。及至咾些古代个先知自家也成为见证个一部分辰光，伊拉就表征末后日子里上帝个子民；而末后日子里上帝个子民，就是一百四十四千人。怀爱伦姊妹或许是最重要个古代先知，因为伊一切个图表与预表，都表明一百四十四千人之欧米伽历史个阿尔法历史。一切先知都表明余民；但怀爱伦姊妹还表征一段起始个历史，而咾段历史在终局个历史里得到应验——丝毫不爽。
In the alpha foundational history, Sister White in vision, is taken into the Most Holy Place of the heavenly sanctuary. Once there, the mercy seat upon the ark of the covenant, a seat that was not to be removed, was raised so that Sister White could gaze inside where she saw the Ten Commandments.
阿爾法根基歷史裡，懷愛倫姊妹喺異象當中，受帶到天上聖所个至聖所裡。伊一到該處，約櫃頂浪个施恩座——一個弗可挪去个座——就受舉起，俾懷愛倫姊妹能夠朝裡觀看；伊喺裡向看見十條誡命。
“In the holiest I saw an ark; on the top and sides of it was purest gold. On each end of the ark was a lovely cherub, with its wings spread out over it. Their faces were turned toward each other, and they looked downward. Between the angels was a golden censer. Above the ark, where the angels stood, was an exceeding bright glory, that appeared like a throne where God dwelt. Jesus stood by the ark, and as the saints’ prayers came up to Him, the incense in the censer would smoke, and He would offer up their prayers with the smoke of the incense to His Father. In the ark was the golden pot of manna, Aaron’s rod that budded, and the tables of stone which folded together like a book. Jesus opened them, and I saw the Ten Commandments written on them with the finger of God. On one table were four, and on the other six. The four on the first table shone brighter than the other six. But the fourth, the Sabbath commandment, shone above them all; for the Sabbath was set apart to be kept in honor of God’s holy name. The holy Sabbath looked glorious—a halo of glory was all around it. I saw that the Sabbath commandment was not nailed to the cross. If it was, the other nine commandments were; and we are at liberty to break them all, as well as to break the fourth. I saw that God had not changed the Sabbath, for He never changes. But the pope had changed it from the seventh to the first day of the week; for he was to change times and laws.” Early Writings, 32.
“我勒至圣所里向见一只约柜；伊个顶浪搭四边侪包着顶纯个金子。约柜两头各有一位美丽个基路伯，翅膀摊开来覆盖勒约柜浪。伊拉个面孔相向，眼目朝下望。两位天使当中有一只金香炉。约柜上头，就是天使立勒个所在，有极其明亮个荣耀，看来像是 神居住个宝座。耶稣立勒约柜旁边；当圣徒个祈祷升到伊面前个辰光，香炉里个香就冒出烟来，伊就拿伊拉个祈祷搭香个烟一道献拨伊个父。约柜里有盛吗哪个金罐，亚伦发芽个杖，并两块石版，折拢来像一本书。耶稣打开伊拉，我就看见上头有 神用指头写个十条诫命。一块石版浪有四条，另一块浪有六条。头一块浪个四条，比其余六条发光更亮。独有第四条，就是安息日个诫命，光辉超出众条之上；因为安息日是分别出来，为着尊荣 神圣名而当守个。圣安息日看上去满有荣光——四围侪有荣耀个光环围着伊。我看见安息日个诫命并呒没钉勒十字架浪。若是伊钉上去了，其余九条诫命也就钉上去了；介末我拉也就可以自由去违犯伊拉众条，一如违犯第四条一样。我看见 神并呒没更改安息日；因为伊是永不改变个。总是教皇却把伊从一礼拜个第七日改到第一日；因为伊注定要更改节期搭律法。”《早期著作》，32。
The doctrine of the seventh-day Sabbath was the alpha doctrine of the foundational history of the Millerite movement that began as the Philadelphian Millerite movement, then transformed unto the Laodicean Millerite movement in 1856, and then unto the Laodicean Seventh-day Adventist Church in 1863. Sister White also identifies the omega doctrine in the history of the latter days, when the Laodicean movement of the one hundred and forty-four thousand transforms into the Philadelphian movement of the one hundred and forty-four thousand. The alpha and omega lights are represented by the doctrine of the seventh-day Sabbath and the doctrine of the incarnation.
第七日安息日个道理，乃是米勒派运动奠基历史里向阿尔法道理；此运动起首为非拉铁非个米勒派运动，后首于1856年转变成为老底嘉个米勒派运动，再于1863年转变成为老底嘉复临安息日会。怀姊妹也指明末后日子历史里向欧米伽道理；其时，一十四万四千人个老底嘉运动转变成为一十四万四千人个非拉铁非运动。阿尔法与欧米伽个亮光，乃由第七日安息日个道理与道成肉身个道理所表明。
“Those who commune with God walk in the light of the Sun of Righteousness. They do not dishonor their Redeemer by corrupting their way before God. Heavenly light shines upon them. As they near the close of this earth’s history, their knowledge of Christ, and of the prophecies relating to him, greatly increases. They are of infinite worth in God’s sight; for they are in unity with his Son. To them the word of God is of surpassing beauty and loveliness. They see its importance. Truth is unfolded to them. The doctrine of the incarnation is invested with a soft radiance. They see that the Scripture is the key that unlocks all mysteries and solves all difficulties. Those who have been unwilling to receive the light and walk in the light will be unable to understand the mystery of godliness, but those who have not hesitated to take up the cross and follow Jesus, will see light in God’s light.” The Southern Watchman, April 4, 1905.
“箇些摎上帝交通个人，行勒公义之日头个光里向。伊拉勿会得用勒上帝面前败坏自家道路来羞辱伊拉个救赎主。天上个光照耀勒伊拉身浪。及至伊拉挨近此个世界历史个终局，伊拉对基督并对有关伊个预言个知识，就大大增进。伊拉勒上帝眼光当中个价值是无限个；因为伊拉同伊个儿子合而为一。对伊拉来讲，上帝个道有超绝个美丽同可爱。伊拉看见其重要性。真理向伊拉展开。道成肉身个教义披着柔和个光辉。伊拉看见圣经就是开启一切奥秘、解决一切难处个钥匙。凡勿肯领受光、也勿肯行勒光里向个人，就弗能明白敬虔个奥秘；但是，凡勿曾迟疑来背起十字架跟从耶稣个人，就会得勒上帝个光当中看见光。”《The Southern Watchman》，1905年4月4日。
The “doctrine of the incarnation” is also called the “mystery of godliness.”
「道成肉身个教义」也叫做「敬虔个奥秘」。
And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory. 1 Timothy 3:16.
毋庸爭議，敬虔个奧祕實在偉大：上帝顯現於肉身，稱義於靈，予天使所看見，傳揚於外邦，予世人所信服，接升於榮耀之中。提摩太前書 3:16。
The “mystery” is hidden until the final generation, when the faithful see that the doctrine of the incarnation is the omega of the seventh-day Sabbath.
“奥祕”一直隐到末后一代；到其辰光，忠信个侪看见，道成肉身个教义，就是第七日安息日个俄梅戛。
Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory. Colossians 1:26, 27.
連自古代以來、歷代歷世所隱藏個奧祕，而今向伊个聖徒顯明了；上帝欲俾伊拉曉得，者奧祕佇外邦人中榮耀个豐盛是啥物；就是基督在儂拉裡向，做榮耀个盼望。歌羅西書 1:26, 27。
It is fitting that it is Colossians 1:26 that speaks of a “mystery” that “hath been hid,” but that mystery is “made manifest” in the latter days. Prophetic light is made manifest when prophecy is unsealed, as represented in Daniel twelve where at the end of 1,260 days, at the time of the end a prophecy is unsealed. The prophecy that has been hid for generations is unsealed, and the prophecy is the truth which when unsealed is the “glory” that is made known unto the Gentiles at the Sunday law. That mystery is Christ in you the hope of glory, which is accomplished in the days of the sounding of the seventh trumpet.
歌羅西書 1:26 講着一個「奧祕」，而此奧祕乃是「向來隱藏」个；然而到末後个日子，者個奧祕卻要「顯明」出來，實在是相宜个。預言个亮光，乃是在預言个印被揭開个辰光顯明个；正如但以理書第十二章所表明个：一千二百六十日終了之後，到了末時，有一段預言要被開啟。那向列代隱藏个預言被開啟了；而者預言就是真理，當其被開啟个辰光，便是主日法令臨到時向外邦人顯明个「榮耀」。者個奧祕就是基督在你們裏向，为榮耀个盼望；此事乃是在第七位天使吹號发聲个日子成就个。
But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.
弗搭第七位天使个声音发出个辰光，伊将要吹号个当口，上帝个奥秘就要成全，正如伊曾向伊个仆人众先知所宣告个一样。启示录 10:7。
It is only fitting that the voice of the seventh angel began to sound on the tenth day of the seventh month as represented in Revelation 10:7. The seventh angel is also represented as the third woe, and the first two woes were Islam, thus providing two witnesses that the third woe is Islam. The mystery of God is finished when the trumpet of Islam is blowing.
照《啟示錄》10:7所表明个樣式，第七位天使个聲音在第七月初十日開始發響，實在是恰當个。第七位天使也被表明為第三樣災禍；頭兩樣災禍是伊斯蘭，因此就提供了兩個見證，證明第三樣災禍是伊斯蘭。當伊斯蘭个號筒吹響个辰光，上帝个奧祕就完成了。
In the history of the seventh trumpet the doctrine of the incarnation, which is the mystery of Christ in you, or the combination of Divinity with humanity, as represented by Christ when He took upon Himself human flesh; the candidates to be among the one hundred and forty-four thousand will be tested as to whether they have the necessary oil and faith to enter into the Most Holy Place. If they hesitate darkness falls upon them, if they follow the Lamb withersoever He goeth, they will be led to look into the ark. In the ark they will find the doctrines of the seventh-day Sabbath and the doctrine of the incarnation.
第七枝号个历史当中，道成肉身个教义——也就是基督在侬里向个奥秘，抑或神性搭人性个联合，正如基督披戴人肉身辰光所表明个——欲归入十四万四千人当中个候选者，要受试验，看伊拉阿有进到至圣所里去所必需个油搭信心。若是伊拉迟疑，黑暗就要临到伊拉身浪；若是伊拉无论羔羊往何处去，总是跟随伊，伊拉就要受引导来看约柜。在约柜里，伊拉要寻着第七日安息日个教义，搭道成肉身个教义。
As significant as these two doctrines are, what I am focusing on is not the alpha and omega lights, but that the prophetess illustrated God’s people entering into the heavenly sanctuary and looking into the ark of the covenant. There must be a point in the history of the one hundred and forty-four thousand, during the latter days, where the one hundred and forty-four thousand are taken into the Most Holy Place to gaze upon the opened ark.
雖然迭兩條道理極其要緊，我所著重个並弗是阿爾法搭阿歐米伽之光，乃是那位女先知描繪上帝个子民進入天上个聖所，並向約櫃裡觀看。於末後个日子，一十四萬四千个歷史當中，必定有一個辰光，一十四萬四千會被帶進至聖所，去瞻望那已經打開个約櫃。
If you possess the faith to believe the prophets illustrate God’s people in the latter days, along with the faith that Sister White was as much inspired, in every way, as every other prophet in the Bible—then the application I just set forth must be accepted as true. The one hundred and forty-four thousand must follow Christ, by faith into the Most Holy Place, as Sister White says the faithful did on October 22, 1844. There were then two classes manifested, those who refused to enter in by faith, and those who entered in.
假使侬有信心，相信诸先知所描绘个乃是末后日子上帝个子民；并且也有信心，相信怀爱伦姊妹在各方面个受感动，正如《圣经》里其余每一位先知一样——阿拉刚才所陈明个应用，就必须接受为真实。一十四万四千人，必须凭着信心跟随基督进入至圣所，正如怀爱伦姊妹所说，忠心个人在一八四四年十月二十二日所做个一样。其辰光就显明了两等人：一等是拒绝凭信心进去个人，一等是进去个人。
“I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, which would have taught them the way into the heavenly sanctuary. The rendering of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.
“我蒙指示，回想基督头一遭降临个宣告。约翰奉着以利亚个灵同权能差来，为耶稣预备道路。凡拒绝约翰见证个人，也弗能从耶稣个教训里得着益处。伊拉反对预先宣告伊降临个信息，就叫伊拉落到一种地步，弗能轻易接受那最有力个凭据，证明伊就是弥赛亚。撒但引领那些拒绝约翰信息个人再进一步，竟至拒绝并钉死基督。伊拉恁样做，就把自家摆勒一种地步，弗能勒五旬节个日子领受福气；而这福气本来会教导伊拉晓得进入天上圣所个道路。殿里幔子裂开，表明犹太人个祭物同礼仪从今以后弗再蒙悦纳。那伟大个祭已经献上，而且已经蒙接纳；五旬节降下来个圣灵，把门徒个心思从地上个圣所引到天上个圣所，就是耶稣凭着伊自家个血已经进去个所在，好将伊赎罪个功效倾注勒伊门徒身上。不过，犹太人却给撇勒全然个黑暗里。伊拉失去了本来可以得着个一切关于救恩计划个亮光，仍旧倚靠伊拉那些无用个祭物同供献。天上个圣所已经代替了地上个圣所，然而伊拉对这一个改变一无所知。所以，伊拉也就弗能从基督勒圣所里个中保职分得着益处。”
“Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 259–261.
“许多人对犹太人弃绝并钉基督十字架个辰光所行个道路，抱着惊骇之心；伊拉读着主受羞辱虐待个历史辰光，就想自家是爱伊个，断弗会像彼得一样否认伊，也弗会像犹太人一样钉伊十字架。总归，鉴察众人心肠个上帝，已经将伊拉自称所有个对耶稣个爱带到试验里向。全天庭都以最深个关切，注视着头一个天使信息所受个接待。只是许多自称爱耶稣个人，也曾读着十字架个故事流下眼泪，却反倒讥诮伊再来个福音。伊拉弗但弗欢欢喜喜领受个信息，反倒宣称这是迷惑。伊拉恨恶凡爱慕伊显现个人，并且把伊拉赶出教会。弃绝头一个信息个人，也弗能从第二个得着益处；连半夜个呼声——原是要预备伊拉，借着信同耶稣进入天上圣所至圣所里向——伊拉也弗曾从其中得着益处。并且，因着弃绝前头两个信息，伊拉个悟性已经黑暗到如此地步，以致在第三位天使个信息里向，再也看弗见一点亮光；而这信息，正是指明进入至圣所之路个。我看见，正像犹太人钉死耶稣一样，名义上个诸教会也已经把这些信息钉了十字架；所以伊拉对进入至圣所个道路毫无认识，也弗能从耶稣在彼处个代求中得着益处。伊拉像犹太人献上毫无用处个祭物一样，也向耶稣已经离开个圣所献上伊拉毫无用处个祷告；撒但因这迷惑大为欢喜，就装作宗教个样式，把这些自称基督徒个人个心思引归自家，运用伊个权能、伊个神迹并虚谎个奇事，要把伊拉牢牢缚在伊个网罗里。”《早期著作》，259–261。
Sister White identifies the progressive testing process of John the Baptist and Christ’s history that ended with the Jews being in total darkness in order to illustrate the same history in the time of the Millerites, which is the alpha history of Sister White; the ancient prophetess of the latter days. The life-or-death test in the beginning was over entering into the Most Holy Place or refusing to do so. To refuse to do so produced the same darkness upon the rebels of Millerite history that had come upon the rebellious Jews in the history of Christ.
怀爱伦姊妹指出，施洗约翰同基督历史当中逐步推进个试验过程，末后以犹太人陷落勒全然个黑暗里而告终，乃是为着说明米勒派时期同样个历史；此即怀爱伦姊妹——末后日子个古代女先知——个阿尔法历史。起头关乎生死个试验，乃在于进入至圣所，抑或拒绝进入。若拒绝如此行，就会使米勒派历史里个悖逆者陷入同样个黑暗，正如该黑暗曾临到基督历史里个悖逆犹太人身上一样。
Jesus always illustrates the end of a thing, with the beginning of a thing; so, when Sister White was taken into the Most Holy Place and gazed upon the open ark, in connection with the test of October 22, 1844, it identifies that the one hundred and forty-four thousand will be tested upon following the Lamb into the Most Holy Place or going into perfect eternal darkness. This fact is premised upon a faith that understands the ancient prophets are illustrating God’s latter-day people when they themselves become part of the recorded testimony. Sister White illustrates both classes.
耶稣常常用一件事体个起头，来表明伊个结局；所以，当怀爱伦姊妹给带进至圣所，凝望那只敞开个约柜个辰光，若同1844年10月22日个试验连起来看，就指明那十四万四千人将要受试验：是跟随羔羊进到至圣所里去，还是进到完全永远个黑暗里去。迭个事实，系建立在一种信心之上；迭种信心晓得，古时个先知，当伊拉自家成为所记载个见证一部分个辰光，就是在表明上帝末后日子个子民。怀爱伦姊妹表明了两等人。
“While in this state of despondency I had a dream that made a deep impression upon my mind. I dreamed of seeing a temple, to which many persons were flocking. Only those who took refuge in that temple would be saved when time should close. All who remained outside would be forever lost. The multitudes without who were going about their various ways, derided and ridiculed those who were entering the temple, and told them that this plan of safety was a cunning deception, that in fact there was no danger whatever to avoid. They even laid hold of some to prevent them from hastening within the walls.
“我正当失望沮丧个景况里，做了一只梦，对我心里留下了极深个印象。我梦见一座圣殿，许多人纷纷向伊里厢奔去。独有逃入该圣殿里个人，到辰光结束个辰候，才得蒙拯救。凡仍旧留勒外头个人，必要永远沉沦。外头个群众，各人照伊拉自家个路数来来去去，竟讥诮讪笑那些进圣殿个人，还对伊拉讲，这种求安全个法子不过是一场狡猾个欺骗，实际上根本呒没啥危险需要躲避。伊拉甚至还捉牢几个人，拦阻伊拉赶紧奔进墙垣里向。”
“Fearing to be ridiculed, I thought best to wait until the multitude dispersed, or until I could enter unobserved by them. But the numbers increased instead of diminishing, and fearful of being too late, I hastily left my home and pressed through the crowd. In my anxiety to reach the temple I did not notice or care for the throng that surrounded me. On entering the building, I saw that the vast temple was supported by one immense pillar, and to this was tied a lamb all mangled and bleeding. We who were present seemed to know that this lamb had been torn and bruised on our account. All who entered the temple must come before it and confess their sins.
“我惊仔怕拨人讥笑，想来顶好等到众人散开了，再不然等到我能避开伊拉个眼目，悄悄进去。弗过，人非但呒没减少，倒转越聚越多；我又怕去晚了，就连忙离开屋里，挤过人群。因为我一心焦急要赶到圣殿，四围围牢我个许多人，我也呒没留心，也呒没去顾及。进到殿里，我看见这座广大个圣殿是靠一根极大个柱子支撑个；柱子浪缚了一只羊羔，已经给撕得体无完肤，鲜血直流。到场个我拉，像是都晓得，这只羊羔是为着我拉个缘故，受了撕裂并压伤。凡进入圣殿个人，都必须来到伊面前，承认自家个罪。”
“Just before the lamb were elevated seats, upon which sat a company looking very happy. The light of heaven seemed to shine upon their faces, and they praised God and sang songs of glad thanksgiving that seemed like the music of the angels. These were they who had come before the lamb, confessed their sins, received pardon, and were now waiting in glad expectation of some joyful event.
「羔羊前头，略略有几只高起个座位，上头坐勒一班看上去分外欢喜个人。天上个光辉像照勒伊拉面孔浪，伊拉赞美上帝，唱出欢喜感谢个诗歌，听来像天使个音乐。此班人便是先来到羔羊跟前，承认自家个罪，领受赦免，如今正欢欢喜喜地期待某件快乐个事体来到。」
“Even after I had entered the building, a fear came over me, and a sense of shame that I must humble myself before these people. But I seemed compelled to move forward, and was slowly making my way around the pillar in order to face the lamb, when a trumpet sounded, the temple shook, shouts of triumph arose from the assembled saints, an awful brightness illuminated the building, then all was intense darkness. The happy people had all disappeared with the brightness, and I was left alone in the silent horror of night. I awoke in agony of mind and could hardly convince myself that I had been dreaming. It seemed to me that my doom was fixed, that the Spirit of the Lord had left me, never to return.
“就是我已经走进了该建筑之后，一阵恐惧还是临到我身上，并且我感着一种羞惭，觉得我必须在这些人跟前自卑。然而我像是被催迫着继续向前，正慢慢绕过那根柱子，要面对那羔羊之际，忽然有号筒吹响，圣殿震动，聚集的圣徒发出得胜的呼喊，一种可畏的光辉照亮了那建筑，随后一切都陷入极深的黑暗。那些欢乐的人都随着那光辉一同消失了，只剩下我独自留在夜的寂静恐怖之中。我在心灵的痛苦里醒来，几乎不能使自己相信我不过是在做梦。在我看来，我的定命已经定了，主的灵已经离开了我，永不再回来。 ”
“Soon after this I had another dream. I seemed to be sitting in abject despair with my face in my hands, reflecting like this: If Jesus were upon earth, I would go to Him, throw myself at His feet, and tell Him all my sufferings. He would not turn away from me, He would have mercy upon me, and I would love and serve Him always. Just then the door opened, and a person of beautiful form and countenance entered. He looked upon me pitifully and said: ‘Do you wish to see Jesus? He is here, and you can see Him if you desire it. Take everything you possess and follow me.’
“弗过仔后，我又做了一个梦。我仿佛坐勒极深个绝望里向，双手掩牢面孔，心里介样思想：若是耶稣现今勒地上，我就要到伊面前去，扑倒勒伊脚前，把我一切个苦楚都告诉伊。伊决勿会转脸弗顾我；伊必要怜悯我，我也要永远爱伊、服事伊。就在个辰光，门开了，有一个形容俊美、面貌端丽个人走进来。伊带着怜悯看牢我，说：‘侬想要见耶稣么？伊勒里，若侬愿意，就可以见着伊。拿起侬所有个一切，来跟从我。’”
“I heard this with unspeakable joy, and gladly gathered up all my little possessions, every treasured trinket, and followed my guide. He led me to a steep and apparently frail stairway. As I commenced to ascend the steps, he cautioned me to keep my eyes fixed upward, lest I should grow dizzy and fall. Many others who were climbing the steep ascent fell before gaining the top.
我聽着此話，心裏有說勿出个喜樂，就歡歡喜喜收攏我一切細小个所有物、每一樣所珍愛个小物件，便跟隨我个引路人。伊領我到一座陡峭、看起來頗爲脆弱个梯階前。當我起首攀登其上个階級辰光，伊警戒我，務要定睛朝上，免得頭暈目眩，墮落下來。許多別樣正在攀登這險峻上坡个人，還弗曾到頂，就先跌落了。
“Finally we reached the last step, and stood before a door. Here my guide directed me to leave all the things that I had brought with me. I cheerfully laid them down; he then opened the door and bade me enter. In a moment I stood before Jesus. There was no mistaking that beautiful countenance. That expression of benevolence and majesty could belong to no other. As His gaze rested upon me, I knew at once that He was acquainted with every circumstance of my life and all my inner thoughts and feelings.
“到末后我众人总算到了末一埭，立勒一扇门前头。到该搭，我个引导者吩咐我，把我随身带来个一切物事尽都撇落。我欢欢喜喜地摆下；伊随即开了门，命我进去。转眼之间，我就立勒耶稣面前。阿谁也认勿错该张美丽个面容。该种仁慈搭威严个神情，决勿会属于别个。等伊个目光停勒我身浪个辰光，我立时就晓得，伊熟悉我生命里个每一种景况，也熟悉我一切内里个思想搭感情。 ”
“I tried to shield myself from His gaze, feeling unable to endure His searching eyes, but He drew near with a smile, and, laying His hand upon my head, said: ‘Fear not.’ The sound of His sweet voice thrilled my heart with a happiness it had never before experienced. I was too joyful to utter a word, but, overcome with emotion, sank prostrate at His feet. While I was lying helpless there, scenes of beauty and glory passed before me, and I seemed to have reached the safety and peace of heaven. At length my strength returned, and I arose. The loving eyes of Jesus were still upon me, and His smile filled my soul with gladness. His presence filled me with a holy reverence and an inexpressible love.
“我想要遮掩自家，躲避伊个目光，只因我觉着自家禁不起伊鉴察个眼睛；不过伊含笑挨近来，把伊个手按勒我个头浪，说：‘弗要怕。’ 伊那甜美个声音，一入我耳中，就叫我个心因一种从来勿曾经历过个快乐而震动。我欢喜到连一句话也讲勿出来，只因情感太过激动，就伏倒勒伊个脚前。我无助地倒勒該搭个辰光，有美丽同荣耀个景象一幕一幕掠过我个眼前，我像是已经到了天国个安稳同平安之中。过了一歇，我个气力回转了，我就起来。耶稣慈爱个眼睛仍旧望牢我，伊个笑容叫我个灵魂满有欢喜。伊个同在使我满怀神圣个敬畏同一种讲勿出来个爱。”
“My guide now opened the door, and we both passed out. He bade me take up again all the things I had left without. This done, he handed me a green cord coiled up closely. This he directed me to place next my heart, and when I wished to see Jesus, take it from my bosom and stretch it to the utmost. He cautioned me not to let it remain coiled for any length of time, lest it should become knotted and difficult to straighten. I placed the cord near my heart and joyfully descended the narrow stairs, praising the Lord and telling all whom I met where they could find Jesus. This dream gave me hope. The green cord represented faith to my mind, and the beauty and simplicity of trusting in God began to dawn upon my soul.” Testimonies, volume 1, 27–29.
“𠲎个领路人者辰光开仔门，阿拉两个人就一道走出去。伊吩咐我重新拿起我先头摆勒外头个一切物事。做完仔此事，伊交拨我一根紧紧盘好个绿色绳索。伊吩咐我将伊放勒靠近心口个所在；等到我想望见耶稣个辰光，就从怀里拿出来，尽其所能拉到最长。伊又警戒我，弗要让伊盘起个样子存留忒长辰光，恐怕伊会打结，难得理直。我就将该根绳索放勒靠近心口个所在，欢欢喜喜地下了狭窄个楼梯，一路赞美主，也对我所遇见个众人讲，伊拉到啥地方去寻着耶稣。此个异梦拨我希望。勒我心里，绿色个绳索象征信心；而倚靠上帝个美丽同简单，也开始照亮我个灵魂。”《Testimonies》卷一，27–29。
From the end of the Exeter camp meeting on August 17 unto October 22 in 1844 was sixty-six days. Those sixty-six days represent the period of the proclamation of the Midnight Cry, and in the context of the parable of the ten virgins those that then proclaimed the message represent those who had oil, and those who did not then proclaim the message had no oil.
自1844年8月17日埃克塞特营会结束起，到10月22日为止，共计六十六日。箇六十六日表明半夜呼喊宣告个时期；照十个童女个比喻个脉络来看，彼时宣扬此信息个人，表明伊拉有油；彼时弗曾宣扬此信息个人，便是呒没油。
In the parable, the marriage took place at the beginning of the tarrying time. The legal marriage took place and then everyone went home and waited until the groom’s father decided if it was acceptable to consummate the marriage. Infidelity between the first marriage and the second ceremony at midnight was considered adultery. The tarrying time was based upon the father of the groom waiting to see what happened to the bride over a period of time. Was she pregnant?
譬喻當中，婚姻係勒延遲辰光起頭個辰光成就个。合法个婚配先行成立，隨後眾人各自歸家，等候新郎个父親裁定可否將婚姻圓房。頭一回成婚同半夜第二回儀式之間个不忠，乃算作姦淫。延遲个辰光，係根據新郎个父親於一段時日之內等看新婦身上究竟發生了啥事。伊曾懷孕否？
When the father decided all was well, the midnight procession began, and it began at night to avoid the oppressive heat in the daytime of Palestine. For this reason, the bride’s attendants, the virgins of the parable, were required to have their own lantern and supply of oil waiting for the midnight cry announcing that the procession to the marriage was under way, for it was to take place at night. At Exeter the midnight cry arrived and you either had enough oil ready for the procession or you didn’t.
等到父亲定规一切俱已妥当，半夜个行列就开始了；伊是夜里开始个，为仔避开巴勒斯坦白昼里压人个炎热。为此，新娘个陪伴者，就是比喻里个童女，必须各人备好自家个灯同油，等候那宣告赴婚筵行列已经起行个半夜呼声，因为此事本来就是要在夜里进行个。喺 Exeter，半夜个呼声已经来到，侬不是已经备足了赴行列所需个油，就是弗曾备足。
When they left Exeter with the message they were illustrating a people who were sealed. Some had enough oil to make into the marriage on October 22, 1844, and some didn’t. Those sixty-six-days represent a period of time when God’s people are sealed unto the closed door of the Sunday law. If they had the proper amount of oil they entered by faith into the Most Holy Place. Sister White illustrated God’s people entering into the Most Holy Place in the latter days, and in her alpha history it was a life-or-death test that was involved with entering into the Most Holy Place by faith. In the latter days the one hundred and forty-four thousand will be tested as to whether they will enter into the Most Holy Place by faith. It is once again a life-or-death test.
当伊拉离开埃克塞特、带着其所传个信息个辰光，伊拉所表明个，乃是一班受了印记个子民。有人有足够个油，得以喫进一八四四年十月二十二日个婚筵；也有人弗有。那六十六日，乃预表一段时期；正在该段时期里，上帝个子民为主日法案所设个关闭之门受印。若伊拉有合宜分量个油，就凭着信心进入至圣所。怀师母曾表明，在末后个日子里，上帝个子民要进入至圣所；而在伊个阿尔法历史里，凭信心进入至圣所，乃是关乎生死个试验。在末后个日子里，那十四万四千人，也要受试验，看伊拉是否肯凭信心进入至圣所。这再一次是一个关乎生死个试验。
We will continue these things in the next article.
阿拉会勒下一篇文章里向继续讲这些事。
“In the cleansing of the temple, Jesus was announcing His mission as the Messiah, and entering upon His work. That temple, erected for the abode of the divine Presence, was designed to be an object lesson for Israel and for the world. From eternal ages it was God’s purpose that every created being, from the bright and holy seraph to man, should be a temple for the indwelling of the Creator. Because of sin, humanity ceased to be a temple for God. Darkened and defiled by evil, the heart of man no longer revealed the glory of the Divine One. But by the incarnation of the Son of God, the purpose of Heaven is fulfilled. God dwells in humanity, and through saving grace the heart of man becomes again His temple. God designed that the temple at Jerusalem should be a continual witness to the high destiny open to every soul. But the Jews had not understood the significance of the building they regarded with so much pride. They did not yield themselves as holy temples for the Divine Spirit. The courts of the temple at Jerusalem, filled with the tumult of unholy traffic, represented all too truly the temple of the heart, defiled by the presence of sensual passion and unholy thoughts.
「耶穌潔淨聖殿個辰光，伊是在宣告伊作爲彌賽亞個使命，也開始擔當伊個工作。該座爲着神聖臨在居住所建立個聖殿，本是爲以色列並爲全世界設立個實物教訓。自永遠以來，上帝個旨意就是：一切受造之物，從光明聖潔個撒拉弗到人，都應當成爲造物主內住個殿。只因罪，人類弗再是上帝個殿。因邪惡而昏暗、而污穢，人個心再弗顯明神聖者個榮耀。然則，因着上帝個兒子道成肉身，天庭個旨意就得着成全。上帝住在人性之中，並且藉着拯救個恩典，人個心再次成爲伊個殿。上帝命定耶路撒冷個聖殿，應當作爲不住個見證，見證每一個靈魂都得以達到個崇高命運。弗過，猶太人並弗明白伊拉所如此自豪看待個建築物所具有個意義。伊拉弗曾將自身獻上，作爲神聖之靈個聖殿。耶路撒冷聖殿個院落，充滿弗聖潔交易個喧鬧，實在太真切地表明了人心個殿——因肉體私慾同弗聖潔個意念個存在而被玷污。」
“In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. Malachi 3:1–3 quoted.” The Desire of Ages, 161.
「耶穌將世間个買賣人自聖殿裡趕出去个時候，就宣告伊个使命，乃是欲潔淨人心脫離罪个污穢——脫離屬地个私慾、自私个情慾、並敗壞靈魂个邪惡習慣。瑪拉基書 3:1–3 引。」《歷代願望》，161。
“The prophet says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils’ (Revelation 18:1, 2). This is the same message that was given by the second angel. Babylon is fallen, ‘because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). What is that wine?—Her false doctrines. She has given to the world a false sabbath instead of the Sabbath of the fourth commandment, and has repeated the falsehood that Satan first told Eve in Eden—the natural immortality of the soul. Many kindred errors she has spread far and wide, ‘teaching for doctrines the commandments of men’ (Matthew 15:9).
先知讲：“我看见另有一位天使从天降下，掌有大权；地就因伊个荣耀发光。伊用大声音猛力喊叫讲，巴比伦大城倾倒了！倾倒了！成了鬼魔个住处。”（启示录 18:1, 2）这是同第二位天使所传个信息一样个。巴比伦倾倒了，“因为伊叫万国喝伊淫乱大怒个酒。”（启示录 14:8）该个酒是啥？——就是伊个虚假道理。伊拿一个假安息日赐拨世界，来代替第四条诫命里个安息日；又重讲撒但起先在伊甸园里对夏娃所讲个谎话——灵魂天然不死。还有许多同类个谬误，伊广泛传播，“拿人个诫命当作道理教导人。”（马太福音 15:9）
“When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.
“耶穌開始伊公開个職事辰光，伊潔淨了聖殿，除去其中褻瀆上帝个污穢。到伊職事將近末了个辰光，伊又第二遍潔淨聖殿。照樣，為着警告全世界个末後工作，對各教會也發出了兩次分明个呼召。第二位天使个信息是：『巴比倫大城傾倒了！傾倒了！因為伊叫萬國喝伊淫亂大怒个酒。』（啟示錄 14:8）佮第三位天使信息个大聲呼喊當中，從天上又有聲音講：『我个百姓啊，儂要從伊裡向出來，免得有分於伊个罪，也免得受伊个災殃；因為伊个罪惡滔天，上帝已經想起伊个不義。』（啟示錄 18:4, 5）”《信息選粹》卷二，118。