The burden of the valley of vision. What aileth thee now, that thou art wholly gone up to the housetops? Thou that art full of stirs, a tumultuous city, a joyous city: thy slain men are not slain with the sword, nor dead in battle. All thy rulers are fled together, they are bound by the archers: all that are found in thee are bound together, which have fled from far. Therefore said I, Look away from me; I will weep bitterly, labour not to comfort me, because of the spoiling of the daughter of my people. For it is a day of trouble, and of treading down, and of perplexity by the Lord God of hosts in the valley of vision, breaking down the walls, and of crying to the mountains. Isaiah 22:1–5.
异象之谷个默示。侬阿今朝是啥缘故，竟全部走上屋顶去了？侬者满有喧嚷、骚动个城，欢乐个城啊；侬个被杀个人，并弗是叫刀剑所杀，也弗是阵亡个。侬一切个官长一同逃走，反被弓箭手捆绑；凡在侬里向寻着个，也一同被捆绑，就是那些从远处逃来个人。所以我讲：弗要望我；让我痛哭，弗要竭力安慰我，因为我百姓个女子遭了毁坏。因为此乃主万军之耶和华在异象之谷所定个患难、践踏、纷乱个日子；城墙被拆毁，哀号之声达到山间。以赛亚书 22:1–5
In the book of Isaiah, the word “burden” is found eighteen times. Eleven of those references are directly identifying prophecies of doom, and the other seven references refer to a burden as something that is carried upon the shoulder. Only one of the references translated as “burden” represents something that is carried on the shoulder and is also a prophecy of doom. I intend to address that one reference that is the Hebrew word identifying something that is carried, but is also a prophecy of doom, so I am identifying the distinction from the start, though we will not return to these facts until later.
勒《以赛亚书》里，“重担”个字样一共出现十八趟。其中十一趟是直接指明灾祸个预言，其余七趟是指背勒肩胛浪向物事。唯有其中一趟，所译作“重担”个，既表示背勒肩胛浪个物事，也同时是一则灾祸个预言。我打算讲到者一趟经文；该处所用个希伯来字，是指明所背负之物个，然而也同时是一则灾祸个预言。所以我从起头就先把者层分别标明出来，虽然后首我伲要到较后个辰光，才会再回过头来讲这些事实。
The chapter is not vague about the definition of the “valley of vision” for it is identified as the “City of David” and also as “Jerusalem.” The valley of vision is a reference to Laodicean Adventism during the history of the last six verses of Daniel eleven. Isaiah set the context for this doom with the history represented in chapter twenty by describing the progressive conquering of the world by the Assyrian king who had sent a military leader named Tartan to capture a city in Egypt called Ashdod.
该章对“异象之谷”个定义并弗含糊，因其明白指认为“戴维个城”，也称作“耶路撒冷”。“异象之谷”乃系指但以理书第十一章末了六节历史期间个老底嘉复临主义。以赛亚先用第二十章所表明个历史来设定此厄运个背景，描述亚述王逐步征服世界；伊曾差遣一位名叫他珥探个军长，去攻取埃及一座名叫亚实突个城。
The Sunday law is identified in Daniel eleven verse forty-one and it identifies three groups that “escape” the hand of the papacy at the Sunday law.
主日法喺《但以理書》第十一章第四十一節裡向得著指出，並且佢指出三個群體，伊拉喺主日法嗰辰光「逃脫」教皇權个手。
In the year that Tartan came unto Ashdod, (when Sargon the king of Assyria sent him,) and fought against Ashdod, and took it; At the same time spake the Lord by Isaiah the son of Amoz, saying, Go and loose the sackcloth from off thy loins, and put off thy shoe from thy foot. And he did so, walking naked and barefoot. And the Lord said, Like as my servant Isaiah hath walked naked and barefoot three years for a sign and wonder upon Egypt and upon Ethiopia; So shall the king of Assyria lead away the Egyptians prisoners, and the Ethiopians captives, young and old, naked and barefoot, even with their buttocks uncovered, to the shame of Egypt. And they shall be afraid and ashamed of Ethiopia their expectation, and of Egypt their glory. And the inhabitant of this isle shall say in that day, Behold, such is our expectation, whither we flee for help to be delivered from the king of Assyria: and how shall we escape? Isaiah 20:1–6.
塔珥探来到亚实突个辰光，（亚述王撒珥根差伊去个辰光，）攻打亚实突，并且攻取了伊。其时，耶和华藉阿摩司个儿子以赛亚讲，说：「去，解脱侬腰间个麻衣，脱落侬脚上个鞋。」伊就照样去做，赤身赤脚行走。 耶和华讲：「我个仆人以赛亚怎样赤身赤脚行走三年，作为关乎埃及同古实个预兆同奇事；亚述王也要照样掳去埃及人做囚犯，掳去古实人做俘虏，无论少年老年，都赤身赤脚，露出下体，成为埃及个羞辱。彼些人必因所仰望个古实，并因所夸耀个埃及，惊惶蒙羞。这海岛个居民到其日必要讲：『看哪，阿拉所仰望个就是介样；阿拉为着得救脱离亚述王，曾逃奔彼搭去求帮助；阿拉又哪能逃脱呢？』」以赛亚书 20:1–6。
The question raised by the inhabitants of the isle is how do they escape from the king of Assyria, which is also represented as the king of the north in Daniel eleven.
海島上个居民所提出来个问题，就是伊拉哪能脱逃亚述王；亚述王，弗但以理书第十一章里，也表明是北方个王。
He [the king of the north] shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.
伊［北方王］也要进入荣美之地，有许多国度要倾覆；总有几处要脱离伊个手，就是以东、摩押，搭亚扪人个首领。〈但以理书〉11:41。
In this verse the Sunday law in the United States is identified, and there are some subtle nuances in Daniel’s passage that are worth considering. There are three verses in a row in Daniel eleven verse forty to forty-three that all identify “countries.” In verse forty the countries representing the former Soviet Union were swept away by the papacy and the United States in 1989. Modern historians confirm this fact.
㑚一節經文裡，已經指明咾美利堅合眾國个星期日法令；並且但以理書該段經文當中，有些細微个層次，實在值當仔細思想。㗚但以理書十一章第四十節到第四十三節，接連三節都指明「列國」。第四十節裡，象徵前蘇聯个列國，㗚一九八九年俾教皇權同美利堅合眾國一同掃除淨盡。現代歷史學家也證實了㗚一事實。
Then in verse forty-two we find the word “countries” representing all the countries of planet earth, as the king of the north (the papacy) captures Egypt, representing the entire world. That is one of the nuances. The other of the two nuances I am referring to in the three verses involve the word “escape” in verse forty-one and then again in verse forty-two. They are two different Hebrew words, though both are translated as “escape.” The Hebrew word translated as “escape” in verse forty-two means finding no deliverance, for when the “ten kings” representing the United Nations agree to give their one-world government over to the control of the papal beast, there is no escape—no deliverance.
到仔第四十二节里，𠵐看着“列国”个字样，系代表地球浪向一切个国家；因为北方王（教皇制）攻取埃及，而埃及系代表全世界。此其一层意思。我所指出个三节经文里另外一层意思，牵涉到第四十一节个“逃脱”，也又牵涉到第四十二节个“逃脱”。这两个“逃脱”所对应个希伯来字并弗一样，虽然两者侪译作“逃脱”。第四十二节里译作“逃脱”个希伯来字，意思是寻弗着拯救；因为当代表联合国个“十王”同意将彼个世界一统政府交付教皇兽权掌控个辰光，便无处可逃——并无拯救。
And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. These have one mind, and shall give their power and strength unto the beast. These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful. And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues. And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. Revelation 17:12–17.
儂所看見个十隻角，就是十個王；伊拉還弗曾得著國度，總歸要摎獸一同，暫時得著做王个權柄。伊拉同有一個心思，要將伊拉个能力並權勢交俾獸。伊拉要摎羔羊交戰；羔羊卻要勝過伊拉，因為伊是萬主之主、萬王之王；同伊勒一道个人，乃是蒙召、蒙揀選、又忠信个。伊又對我講，儂所看見那淫婦所坐个眾水，就是眾民、群眾、列國並各樣方言。儂所看見獸身浪个十隻角，伊拉要恨這淫婦，要使伊荒涼赤身，又要喫伊个肉，用火焚燒伊。因為上帝將遵行伊旨意个心放勒伊拉心裡，叫伊拉同心合意，將伊拉个國交俾獸，直到上帝个話得著應驗。啟示錄 17:12–17。
These “ten kings” are referenced repeatedly in God’s word and in the story of Elijah, Ahab, the king of Israel was the head of ten tribes, and he was married to Jezebel. Jezebel is the papacy at the end of the world, Elijah is the messengers of the third angel’s message and Ahab is the head of a ten-king alliance. Ahab represents the United States as the leader of the United Nations during the prophetic history of the Sunday law. When Egypt is captured by Assyria, the king of the north in Daniel eleven forty-two has just forced the ten kings to agree to surrender their kingdom unto the papal power.
箇些“十王”屡次喺上帝个圣言里向以利亚个故事当中被提着；喺该故事里，以色列王亚哈乃十个支派个首领，伊又娶咧耶洗别为妻。耶洗别预表世界末后个教皇权；以利亚预表第三位天使信息个使者；亚哈预表一个十王联盟个首领。喺主日法个预言历史当中，亚哈代表美国，作为联合国个领袖。当埃及被亚述攻取个辰光，但以理书十一章四十二节里个北方王，刚刚强逼十王同意将伊拉个国交付拨教皇权。
“As we approach the last crisis, it is of vital moment that harmony and unity exist among the Lord’s instrumentalities. The world is filled with storm and war and variance. Yet under one head—the papal power—the people will unite to oppose God in the person of His witnesses. This union is cemented by the great apostate. While he seeks to unite his agents in warring against the truth he will work to divide and scatter its advocates. Jealousy, evil surmising, evilspeaking, are instigated by him to produce discord and dissension.” Testimonies, volume 7, 182.
“當𠵿我拉近末後个危機辰光，主所用个各樣器皿中間有和諧合一，實在是極關緊个事。世界裏向充滿風暴、爭戰搭爭端。然而，喺一個元首——教皇權勢——之下，眾百姓將要聯合起來，喺主个見證人身上反對上帝。此種聯合，是由彼個大背道者所黏合个。佢一面圖謀聯絡伊个差役，去攻打真理；一面又要做工，分裂並打散擁護真理个人。嫉妒、惡意猜疑、毀謗之言，攏是由伊所煽動，為要生出紛爭搭分裂。”《證言》第7卷，182頁。
In verse forty-one we find the word “escape” and we also find the word “escape” in verse forty-two, but they are two different Hebrew words. The word translated as “escape” in verse forty-one means to escape as if by slipperiness. This is the word translated as “escape” in verse six of Isaiah chapter twenty. “In that day” “the inhabitant of this isle” ask how they can escape from the Assyrian who “in that day” is progressively conquering the world as illustrated in Daniel eleven and several other passages of Scripture.
第四十一節裡向，𠵴能看着“逃脫”个字；第四十二節裡向，也同樣有“逃脫”个字，毋過兩個乃是兩個相異个希伯來字。第四十一節裡譯作“逃脫”个該個字，意思是因滑脫而得以逃脫。這就是《以賽亞書》第二十章第六節裡譯作“逃脫”个該個字。“到該日”，「這海島个居民」要問：伊拉哪能從亞述人手裡逃脫；而亞述人“到該日”正如《但以理書》第十一章並若干別處經文所描畫个樣式，逐步征服世界。
In Daniel eleven verse forty-one when the papacy, or as Daniel represents him, the king of the north, or as Isaiah represents him the Assyrian, is conquering the “glorious land” representing the United States, there are two groups that are identified.
㑚《但以理書》十一章四十一節裡，當教皇制——抑照但以理對伊个表明，卽北方个王；抑照以賽亞對伊个表明，卽亞述人——正在征服表明美國个「榮美之地」辰光，有兩班人受着指明。
He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.
伊也要进入荣美之地，且有许多邦国要倾覆；独有此些要从伊手里逃脱，就是以东、摩押，搭亚扪人个首领。Daniel 11:41。
One is the “many” who are overthrown and the other group is represented as “Edom, Moab and the chief of the children of Ammon.” At the Sunday law, Revelation eighteen verse four, calls those still in Babylon to “come out.”
一班係俾推倒个「多人」；另外一班則表明為「以東、摩押同亞捫人中个首領」。到禮拜日法令个辰光，《啟示錄》十八章四節呼召那些還勒巴比倫裡向人「出來」。
And I heard another voice 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. Revelation 18:4.
我又听见有另一个声音从天浪向我讲：“我个百姓啊，侬要从伊里向出来，免得有分于伊个罪孽，也免得受着伊个灾殃。” 启示录 18:4
Edom, Moab and the chief of the children of Ammon are those who escape by slipperiness, as the peoples of the isle in Isaiah twenty are hoping to do.
以東、摩押並亞捫子民當中个首領，乃是憑狡滑得以逃脫个，正如《以賽亞書》二十章裡海島諸民所指望要如此行个一樣。
In verse forty-one the other nuance I am referring to is that in verse forty, forty-one and forty-two we find the word “countries,” but in verse forty-one it is a supplied word, not in the original words of Daniel and does not belong there. Many countries were overthrown in fulfillment of verse forty at the collapse of the Soviet Union and many countries are captured when the papacy takes over the United Nations. But at the Sunday law in the United States the “many” who are overthrown, are not many countries, they can only be Seventh-day Adventists.
喺第四十一節裡，阿拉所指个另外一層細微分別，就是：喺第四十、第四十一搭第四十二節裡，阿拉會看到「列國」个字樣；但是喺第四十一節裡，這個字是後來補上去个，原本但以理个話語裡並無此字，伊也弗應該屬於該處。蘇聯解體个時候，應驗第四十節，有許多國家被推翻；而當教皇制度接管聯合國个時候，也有許多國家被奪取。但是當美國施行星期日法令个時候，該些被推翻个「許多」，並弗是許多國家，只可能是基督復臨安息日會信徒。
“If the light of truth has been presented to you, revealing the Sabbath of the fourth commandment, and showing that there is no foundation in the Word of God for Sunday observance, and yet you still cling to the false sabbath, refusing to keep holy the Sabbath which God calls ‘My holy day,’ you receive the mark of the beast. When does this take place? When you obey the decree that commands you to cease from labor on Sunday and worship God, while you know that there is not a word in the Bible showing Sunday to be other than a common working day, you consent to receive the mark of the beast, and refuse the seal of God.” Review and Herald, July 13, 1897.
「倘若真理个光已经摆勒侬面前，启示第四条诫命个安息日，并且显明上帝个圣言里向主日崇拜并无根基，然而侬还是执牢个个假安息日，拒绝守上帝称为『我个圣日』个安息日为圣，侬就领受了兽个印记。阿拉问：此事是啥辰光发生个？就是当侬顺服命令侬礼拜日停止做工并敬拜上帝个法令，而侬明明晓得《圣经》里并无一句话表明礼拜日是别于寻常做工日个日子；到个辰光，侬就是同意领受兽个印记，并且拒绝上帝个印。」《Review and Herald》，1897年7月13日。
Any member of the Seventh-day Adventist church accepted the Sabbath doctrine when they first became baptized members of the church and they are held accountable to the “light of truth” concerning the Sabbath.
凡係第七日安息日會个教友，伊拉起初領浸入會个辰光，就已經接受了安息日个道理；故此，伊拉對於關乎安息日个「真理之光」，總要負其責任。
“The change of the Sabbath is the sign or mark of the authority of the Romish church. Those who, understanding the claims of the fourth commandment, choose to observe the false sabbath in the place of the true, are thereby paying homage to that power by which alone it is commanded. The mark of the beast is the papal sabbath, which has been accepted by the world in the place of the day of God’s appointment.
「安息日个变更，乃是罗马教会权柄个记号或印记。凡晓得第四条诫命个要求，却拣选守假安息日来代替真安息日个人，便是因此向唯独发此命令个权势致敬。兽个印记，就是教皇个安息日；这日子已经给世界接受，来代替上帝所指定个日子。 」
“No one has yet received the mark of the beast. The testing time has not yet come. There are true Christians in every church, not excepting the Roman Catholic communion. None are condemned until they have had the light and have seen the obligation of the fourth commandment. But when the decree shall go forth enforcing the counterfeit sabbath, and the loud cry of the third angel shall warn men against the worship of the beast and his image, the line will be clearly drawn between the false and the true. Then those who still continue in transgression will receive the mark of the beast.
“還嘸沒一儕人領受獸个印記。試驗个辰光猶未到。逐個教會裡向攏有真正个基督徒，羅馬天主教也弗例外。若是人還弗曾得著亮光，也還弗曾看見第四條誡命个義務，就弗會受定罪。獨獨等到法令頒出，強迫人遵守假冒个安息日，第三位天使个大聲呼喊也警告世人，弗通拜獸及其像，彼時假與真之間个界線就會分劃得清清爽爽。到彼時，凡仍舊繼續干犯誡命个人，就會領受獸个印記。 ”
“With rapid steps we are approaching this period. When Protestant churches shall unite with the secular power to sustain a false religion, for opposing which their ancestors endured the fiercest persecution, then will the papal sabbath be enforced by the combined authority of church and state. There will be a national apostasy, which will end only in national ruin.” Manuscript 51, 1899.
“阿拉用迅疾个脚步挨近仔个时期。若新教各教会搭世俗政权联合起来，为仔维持一种伪宗教——伊拉个祖先曾为反对仔种伪宗教，忍受过最惨烈个逼迫——到个辰光，教皇个安息日就要靠教会搭国家联合个权柄来强制推行。到辰光，必有全国性个背道；而其结局，单单是全国性个毁灭。”《文稿》51，1899年。
At the Sunday law the only people held accountable for the light of the third angel is Seventh-day Adventists, for it is only then that those outside of Adventism will have the test of the third angel presented to them. The “many” overthrown at the Sunday law are Laodicean Adventists, for “judgment begins at the house of God.”
逢着禮拜日律法个辰光，惟有第七日安息日會个信徒纔對第三位天使个亮光負責；因為單單到阿辰光，安息日會以外个人，纔會受着第三位天使个試驗擺勒伊拉面前。禮拜日律法之下所講个「多數」被推翻个，就是老底嘉个安息日會信徒；因為「審判是從神个家起首。」
So the last shall be first, and the first last: for many be called, but few chosen. Matthew 20:16.
故此，末後个要做頭前，頭前个要做末後；因為蒙召个人多，蒙揀選个人少。馬太福音20:16。
Isaiah is a “sign and a wonder” for Egypt and Ethiopia concerning the papacies progressive conquering of the world. Egypt is the United Nations; Ethiopia is the United States and Assyria is the papacy. In the setting of that prophetic history Isaiah begins to set forth a series of prophecies of doom. Chapter twenty-two is about the Laodiceans that are overthrown at the Sunday law and the Philadelphians that call “Edom, Moab and the chief of the children of Ammon” out of Babylon.
以賽亞係關乎教皇制漸進征服世界、對埃及同埃塞俄比亞成為「徵兆與奇事」。埃及就係聯合國；埃塞俄比亞就係美國；亞述就係教皇制。佇該段預言歷史个背景當中，以賽亞開始陳設一系列毀滅个預言。第二十二章係講着喺星期日法令之下被推翻个老底嘉人，以及自巴比倫當中呼召「以東、摩押並亞捫子孫中个首領」出來个非拉鐵非人。
Laodicean Adventism lacks the necessary character to be saved, and they are spewed out of the mouth of the Lord at the Sunday law. I note this fact, only to emphasize the next point. Isaiah twenty-two represents another reason that Laodicea is lost, for the prophecy of doom is against the valley of “vision.” There are two primary Hebrew words that are translated as “vision.” One represents the prophetic sequence of events and the other represents a vision of Christ. One is external to the church and the other is internal to the church. The word in chapter twenty-two is the vision representing prophetic events, and it is the same word translated as “vision” in the book of Proverbs.
老底嘉个复临信徒，缺少得救所必需个品格，所以到礼拜日法令来到个辰光，伊拉就拨主从口里呕出去。我提起只个事实，单单是为着强调下头一点。《以赛亚书》第二十二章表明老底嘉失丧个另一个缘故，因为只段灭亡个预言，是针对“异象”之谷而发个。希伯来文里，有两个主要个词拨翻作“异象”。一个代表预言事件个次序，一个代表基督个异象。一个是在教会外部个，一个是在教会内部个。第二十二章里个只只词，是代表预言事件个异象，也就是《箴言》里翻作“异象”个同一个词。
Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.
無異象，民就放肆；惟遵守律法个，便有福。箴言 29:18。
The “burden of the valley of vision” is the prophecy identifying two classes of worshippers in God’s church at the end of the world. One class represented by Shebna is Laodicea and the other class is Philadelphia represented by Eliakim the son of Hilkiah. The distinction between the two classes in the chapter is of course the same distinction as the parable of the ten virgins. One class has the oil at midnight and the other class does not. The “oil” as a symbol represents different truths depending on the context where it is found, but in Isaiah twenty-two the “oil” of the ten virgins is represented by the word “vision.” One class has the “oil” the other does not.
「异象之谷个默示」末世之辰，系上帝教会当中两等敬拜者个预言。一等由舍伯那所表明，就是老底嘉；另一等由希勒家个儿子以利亚敬所表明，就是非拉铁非。本章当中对此两等人个分别，当然就同十个童女个比喻里所显明个分别一样。一等到半夜里有油，另一等却无有。“油”作为表号，依其所在个上下文，可以指代弗同个真理；不过在以赛亚第二十二章里，十个童女个“油”，乃是由“异象”一词来表明。一等有“油”，另一等无有。
“The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.
「立正在全地之主身旁個受膏者，得著了一度賜與撒但、作遮掩之基路伯个地位。主藉著環繞伊寶座个聖者，與地上居民保持不斷个交通。金油象徵上帝个恩典；伊以此恩典不斷供應信徒个燈，叫伊拉弗會搖曳熄滅。若弗是這聖油藉著上帝之靈个信息，自天傾注落來，邪惡个權勢就要完全控制世人。」
“God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.
“若是𠮶搭勿领受上帝差拨到阿拉个信息，上帝就受着羞辱。故此，伊本来要倾倒进阿拉灵魂里、好通到黑暗中人个金油，阿拉反倒拒绝了。到呼召来到个辰光，说：‘看哪，新郎来了；侬等出去迎接伊。’彼些呒没领受圣油、呒没将基督个恩典珍藏勒心里个人，就会像愚拙个童女一样，发见自家并呒没预备好去迎见伊拉个主。伊拉里向本身并呒没力量去得着𠮶油，伊拉个生活也就毁坏了。若是阿拉祈求上帝个圣灵，若是阿拉像摩西恁样恳求说：‘求侬将侬个荣耀显给我看，’上帝个爱就会浇灌勒阿拉心里。借着金管，金油就会传输到阿拉身浪。‘勿是靠势力，勿是靠才能，乃是靠我个灵，’万军之耶和华如此说。借着领受公义日头个光辉明光，上帝个儿女就勒世界浪像明灯一样发光。”《Review and Herald》，1897年7月20日。
The spirits of the prophets agree with one another, and Zechariah’s two anointed ones are also the two witnesses of Revelation eleven.
先知个灵是相合个，撒迦利亚书里向两位受膏者，也就是《启示录》第十一章个两位见证人。
“Concerning the two witnesses the prophet declares further: ‘These are the two olive trees, and the two candlesticks standing before the God of the earth.’ ‘Thy word,’ said the psalmist, ‘is a lamp unto my feet, and a light unto my path.’ Revelation 11:4; Psalm 119:105. The two witnesses represent the Scriptures of the Old and the New Testament. Both are important testimonies to the origin and perpetuity of the law of God. Both are witnesses also to the plan of salvation. The types, sacrifices, and prophecies of the Old Testament point forward to a Saviour to come. The Gospels and Epistles of the New Testament tell of a Saviour who has come in the exact manner foretold by type and prophecy.” The Great Controversy, 267.
“關於該兩個見證，先知進一步宣告講：『伊拉就是兩棵橄欖樹，亦就是立勒全地之上帝面前個兩個燭臺。』詩篇作者講：『儂個話是我腳前個燈，是我路上個光。』啟示錄 11:4；詩篇 119:105。該兩個見證代表舊約同新約個聖經。兩者儕是關於上帝律法之起源同永存个重要見證。兩者亦是救恩計畫个見證。舊約个預表、祭祀同預言，儕是指向將要來个救主。新約个福音書同書信，講明該位救主已經照預表同預言所預先指明个方式來到。”《善惡之爭》，267。
Zechariah’s two anointed ones represent the communication process that is illustrated in Revelation chapter one. The “oil” which is the prophetic “vision” of historical events is conveyed through the Old and New Testaments. In Revelation eleven these two witnesses are identified by context as Moses and Elijah. Moses and Elijah are a symbol unto themselves.
撒迦利亞个兩位受膏者，表明《啟示錄》第一章所顯明个傳達過程。此「油」，就是關乎歷史事件个預言「異象」，藉着舊約同新約傳遞出來。到《啟示錄》第十一章，按上下文看，這兩位見證者乃是摩西同以利亞。摩西同以利亞本身就是一個表號。
When represented together as at the Mount of Transfiguration or Revelation eleven they are symbols of two different truths. At the mount they represent the martyrs during the Sunday law crisis and the one hundred and forty-four thousand, whereas in Revelation eleven they represent the Old and New Testaments. But for Adventism they represent even more. The two witnesses for the Jews were the “law and the prophets” representing the Old Testament, and the two witnesses for Christians were the Old and New Testaments, but for Adventism the two witnesses are the word of God and the testimony of Jesus. This is why John was in Patmos.
當佢拉一道表明、像變像山抑是《啟示錄》第十一章裡向個樣子，佢拉就是兩種弗同真理個象徵。勒變像山浪，佢拉代表主日法令危機期間個殉道者搭一百四十四千；而勒《啟示錄》第十一章裡，佢拉代表舊約搭新約。毋過，對安息日會來講，佢拉所代表個還弗止此。對猶太人來講，兩個見證人是「律法搭先知」，代表舊約；對基督徒來講，兩個見證人是舊約搭新約；毋過對安息日會來講，兩個見證人就是上帝個話語搭耶穌個見證。這就是約翰會勒拔摩海島浪個緣故。
I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. Revelation 1:9.
我約翰，也就是儂個弟兄，並且喺耶穌基督個患難、國度並忍耐裡向儂同作有分者，為著上帝個道，也為著耶穌基督個見證，曾喺一座號叫拔摩個海島上。啟示錄 1:9
In Isaiah twenty-two the two witnesses of Moses and Elijah are represented, though it can only be recognized if you apply the principle of Alpha and Omega to the chapter. Consider where Jesus started His explanation of the “vision” of prophetic events to His disciples on the road to Emmaus.
《以賽亞書》二十二章裡，摩西同以利亞這兩位見證者有其表徵；不過，唯有儂將阿爾法同俄梅戛个原則應用到本章辰光，纔能認得出來。請思想，耶穌向往以馬忤斯路浪个門徒解明預言性事件个「異象」時，伊是從啥地方開始个。
“Beginning at Moses, the very Alpha of Bible history, Christ expounded in all the Scriptures the things concerning Himself.” Desire of Ages, 796.
「對摩西開始講起——彼乃係《聖經》歷史个元始 Alpha——基督佇全部《聖經》內詳明闡發一切關乎伊自家个事。」《歷代願望》，796。
Elijah is the prophet that appears before the great and dreadful day of the Lord, with a message based upon the principle of Alpha and Omega, turning the hearts of the fathers (alpha) unto the children (omega). Moses and Elijah represent the alpha and omega of Bible prophecy. If you can hear it Moses was William Miller. Both Moses and Miller died, and both were identified by inspiration as saved. Moses is of course resurrected right after his death, but angels are waiting around the grave of Miller until his resurrection. Elijah represents the last messenger before the coming of the great and dreadful day of the Lord.
以利亞係喺主偉大而可畏之日未到以前顯現个先知，佢所傳个信息係建立喺阿爾法同俄梅戛个原則之上，叫父親个心（阿爾法）轉向兒女（俄梅戛）。摩西同以利亞代表《聖經》預言个阿爾法同俄梅戛。若是儂聽得進去，摩西就係威廉·米勒。摩西同米勒兩個儕死了，而且兩個儕蒙默示指明為得救。摩西當然喺佢死後隨即復活；毋過，天使一直守喺米勒个墳墓四圍，等候佢復活。以利亞代表喺主偉大而可畏之日來到以前最後个使者。
“The Jews tried to stop the proclamation of the message that had been predicted in the Word of God; but prophecy must be fulfilled. The Lord says, ‘Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord’ (Malachi 4:5). Somebody is to come in the spirit and power of Elijah, and when he appears, men may say, ‘You are too earnest, you do not interpret the Scriptures in the proper way. Let me tell you how to teach your message.’
犹太人曾试图拦阻宣讲那已经喺上帝圣言里预先讲明个信息；然而，预言总归必须应验。主讲：『看哪，我要差遣先知以利亚到你们那里去，就喺耶和华大而可畏之日未到以前』（玛拉基书 4:5）。总有人要带着以利亚个灵同能力来到；等伊显现个辰光，人或许会讲：『侬太过认真了，侬解经弗是照着正当个法子。让我来告诉侬，信息应当哪能教导。』
“There are many who cannot distinguish between the work of God and that of man. I shall tell the truth as God gives it to me, and I say now, If you continue to find fault, to have a spirit of variance, you will never know the truth, Jesus said to His disciples, ‘I have yet many things to say unto you, but ye cannot bear them now’ ( John 16:12). They were not in a condition to appreciate sacred and eternal things; but Jesus promised to send the Comforter, who would teach them all things, and bring all things to their remembrance, whatsoever He had said unto them. Brethren, we must not put our dependence in man. ‘Cease ye from man, whose breath is in his nostrils: for wherein is he to be accounted of?’ (Isaiah 2:22). You must hang your helpless souls upon Jesus. It does not become us to drink from the fountain of the valley, when there is a fountain in the mountain. Let us leave the lower streams; let us come to the higher springs. If there is a point of truth that you do not understand, upon which you do not agree, investigate, compare scripture with scripture, sink the shaft of truth down deep into the mine of God’s Word. You must lay yourselves and your opinions on the altar of God, put away your preconceived ideas, and let the Spirit of Heaven guide you into all truth.” Selected Messages, book 1, 412.
“有交關多人弗會分辨上帝个做工搭人个做工。我会照上帝所赐拨我个来讲实话；我今朝就讲，倘若侬还继续吹毛求疵，怀着纷争个灵，侬就永远弗会认得真理。耶稣对伊个门徒讲：‘我还有好些事要对侬众人讲，然而侬众人现今担当弗来。’（John 16:12）伊拉彼歇辰光还弗是在能领会神圣搭永恒之事个景况里；但是耶稣应许要差遣保惠师，伊会教导伊拉一切个事，并且叫伊拉想起伊向伊拉所讲过个一切话。弟兄姊妹啊，我拉万万弗好倚靠人。‘你们休要倚靠世人；他鼻孔里不过有气息；他在一切事上可算什么呢？’（Isaiah 2:22）侬必须将侬无助个灵魂挂勒耶稣身浪。山谷里有泉水，山上也有泉源；既然如此，我拉就弗应当去吃山谷里泉水个水。让我拉离开低下个溪流；让我拉来到高处个泉源。倘若有真理个一点，是侬弗明白个，或者是侬弗同意个，侬就该查考，将经文搭经文互相比较，把真理个矿井一直深深凿进上帝圣言个矿藏里去。侬必须将侬自己搭侬个意见摆勒上帝个祭坛浪，放下侬先入为主个看法，拨天浪个灵引导侬进入一切个真理。”《信息选粹》卷一，412。
In Isaiah twenty-two Shebna and Eliakim represent the wise and foolish within Adventism at the end of the world when the king of the north is marching upon Jerusalem. Eliakim the son of Hilkiah possessed the “vision,” Shebna didn’t.
《以賽亞書》二十二章裡，舍伯那搭以利亞敬，代表世界末了北方王進兵耶路撒冷辰光，復臨信仰裡向个智慧个同愚拙个兩等人。希勒家个兒子以利亞敬有「異象」，舍伯那並無。
Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.
弗勒曾有默示，民便放肆；惟遵守律法个，伊有福了。箴言 29:18。
The prophetic message, that is the “vision” of this verse addresses two things. You understand the increase of prophetic light and you live, and if you don’t—you die. If you don’t understand, then you cannot be prepared to keep the Sabbath at the Sunday law test. It will be, “too late.” When Laodicean Adventists are overthrown at the Sunday law, they reject the law because they rejected the “vision of truth.” They have no oil, they do not understand the increase of knowledge that is unsealed just before probation closes.
预言个信息，也就是本节个“异象”，是向两桩事体发言。侬若明白预言之光个增进，侬就活；若弗明白——侬就死。侬若弗明白，就弗能预备好，在星期日法令个试验当中持守安息日。到辰光就要“忒晚了”。当老底嘉个复临信徒在星期日法令之下被推翻个辰光，伊拉弃绝律法，因为伊拉先弃绝了“真理个异象”。伊拉无油，伊拉弗明白恩典时期结束以前刚刚启封个知识增进。
Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked. Revelation 3:17.
因爾講：「我係富足个，財貨增添，啥物攏毋缺；」爾卻毋知，爾實在係困苦、可憐、貧窮、目瞑、赤身露體。啟示錄 3:17。
Isaiah’s sign is that he walked naked and barefoot for three years. He did so to warn those who would be warned by his prophetic message, that if you do not understand the vision of prophetic events, you will come to the Sunday law and become a captive that is led off in a wretched, miserable, poor, blind and naked condition. Isaiah was a sign and wonder for Isaiah’s history, but more so for the end of the world.
以賽亞个預兆，乃是伊赤身跣腳行走三年。伊恁般行，是為著警戒凡肯受伊先知信息警告个人：倘若儂弗明白先知事件个異象，儂就會臨到星期日法案，並且成為被擄去个人，落在悲慘、困苦、貧窮、瞎眼、赤身个景況中。以賽亞對以賽亞个歷史來講，乃是預兆佮奇事；毋過對世界个末了，更加是如此。
Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. 1 Corinthians 10:11.
今朝个一切事体临到伊拉身浪，侪是做鉴戒个样板；并且记写下来，乃是为仔警戒阿拉，因为世代个终局已经临到阿拉身浪。哥林多前书 10:11。
In the first five verses of chapter twenty-two Jerusalem, the city of David is identified as a “tumultuous,” “joyous city” that is full of “stirs.” A classic biblical statement that is even employed by worldlings is used in this chapter to represent the “joyful” “tumultuous” city that is full of “stirs,” when those in verse thirteen joyfully say, “let us eat and drink; for tomorrow we shall die.” Yet, though they are joyous, their men are slain, but not with a sword, nor in battle, and therefore Isaiah poses the question, “What aileth thee?”
第二十二章頭五節裡向，耶路撒冷，就是大衛个城，畀認作一座「喧嚷」个、「歡樂个城」，充滿了「擾動」。本章用了聖經裡向一句經典个話，連世俗之人也常常引用，來表明這座「歡樂」个、「喧嚷」个、充滿「擾動」个城；就是第十三節裡向那些人歡歡喜喜講：「我儕喫罷，飲罷；因為明朝我儕就要死了。」然而，雖然伊拉是歡樂个，伊拉个人卻被殺了，並非用刀，也弗是在爭戰裡向殺个，所以以賽亞就發問講：「爾有啥個病？」
Whatever ails them, it has caused them to go to the housetops. Housetops is a symbol of worshipping the sun, moon and stars, it’s a symbol of spiritualism. Adventism is under a spiritual delusion in the passage.
弗管是啥个病患缠牢了伊拉，已经使伊拉走上屋顶。屋顶乃是敬拜日、月、星辰个象征，也是灵媒邪术个象征。于该段经文当中，复临信仰正处勒一种属灵迷惑之下。
And them that worship the host of heaven upon the housetops; and them that worship and that swear by the Lord, and that swear by Malcham; And them that are turned back from the Lord; and those that have not sought the Lord, nor inquired for him.
並仔屋頂頂浪敬拜天象個人；並仔敬拜耶和華、指着耶和華起誓，也指着瑪勒堪起誓個人；並仔背轉離開耶和華個人；以及弗曾尋求耶和華，也弗曾求問伊個人。
Hold thy peace at the presence of the Lord God: for the day of the Lord is at hand: for the Lord hath prepared a sacrifice, he hath bid his guests. And it shall come to pass in the day of the Lord’s sacrifice, that I will punish the princes, and the king’s children, and all such as are clothed with strange apparel. In the same day also will I punish all those that leap on the threshold, which fill their masters’ houses with violence and deceit. Zephaniah 1:5–9.
伲要喺主上帝面前肃静无声；因为主个日子近了；因为主已经预备了祭物，也已经召请了伊个宾客。到主献祭个日子，我必惩罚众首领、王个众子，并一切穿异邦衣裳个人。同一日，我也必惩罚一切跳过门槛个人，就是用强暴同诡诈充满主人房屋个人。西番雅书 1:5–9。
At the Sunday law crisis Adventism, represented as Jerusalem are in “the valley of vision.” Those who reject the prophetic message represented by the “oil” or “vision” are practicing spiritualism, which is addressed by Paul in Second Thessalonians. There we also find those (Shebna) that received not the love of the truth.
臨到主日法危機个辰光，復臨信仰運動所表明个耶路撒冷，乃處勒「異象之谷」裡。凡棄絕先知性信息、卽係由「油」抑或「異象」所表明者，伊拉正行屬靈主義；保羅勒《帖撒羅尼迦後書》裡也曾講到此事。勒該處，阿拉也看見許个（舍伯那）弗曾領受真理个愛。
And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. 2 Thessalonians 2: 11, 12.
为着箇个缘故，上帝要差遣伊拉受着猛厉个迷惑，叫伊拉去相信虚谎；使一切弗信真理、倒喜悦弗义个人，侪受定罪。帖撒罗尼迦后书 2:11, 12。
Of course, the word “truth” that Paul employs is the Greek word that is taken from the Hebrew word “truth” that is created by combining the three Hebrew letters that represent the Alpha and Omega. The rejection of the “truth” represented as the principle of Alpha and Omega, brings strong delusion upon the Laodiceans, and that delusion is spiritualism.
當然，保羅所用个「真理」一詞，乃是希臘文个字，該字係從希伯來文个「真理」一詞而來；而此希伯來文之「真理」，乃由三個象徵阿拉法與俄梅戛个希伯來字母組合而成。棄絕此一以阿拉法與俄梅戛之原則所表明个「真理」，便會使老底嘉人陷入強烈个迷惑之中；而該迷惑，就是交鬼主義。
“Says the prophet Isaiah: ‘When they shall say unto you, Seek unto them that have familiar spirits, and unto wizards that peep, and that mutter: should not a people seek unto their God? for the living to the dead? To the law and to the testimony: if they speak not according to this word, it is because there is no light in them.’ Isaiah 8:19, 20. If men had been willing to receive the truth so plainly stated in the Scriptures concerning the nature of man and the state of the dead, they would see in the claims and manifestations of spiritualism the working of Satan with power and signs and lying wonders. But rather than yield the liberty so agreeable to the carnal heart, and renounce the sins which they love, multitudes close their eyes to the light and walk straight on, regardless of warnings, while Satan weaves his snares about them, and they become his prey. ‘Because they received not the love of the truth, that they might be saved,’ therefore ‘God shall send them strong delusion, that they should believe a lie.’ 2 Thessalonians 2:10, 11.” The Great Controversy, 559.
先知以賽亞講：「若有人對儂講：當求問交鬼个，佮行巫術个；伊拉啾啾咕咕，喃喃細語；一個百姓豈弗當求問自家个上帝麼？豈可為活人去求問死人麼？當以律法佮見證為準；伊拉若弗照此話來講，總因伊拉裡向並無光。」以賽亞書 8:19, 20。若人肯接受《聖經》裡向對人个本性佮死人景況所明明講出个真理，伊拉就會看出，招魂術个主張佮顯現，乃是撒但運用權能、神蹟佮虛謊奇事个作為。毋過，人寧可弗肯放棄肉體之心所歡喜个自由，也弗肯棄絕伊拉所愛个罪；因此，許多人閉牢眼睛弗看光，直路向前走，全然弗顧警告；當撒但向伊拉四面編結羅網个辰光，伊拉就成為伊个獵物。「因為伊拉弗領受真理个愛，使伊拉可以得救，」所以「上帝就使伊拉受強烈个迷惑，叫伊拉信從虛謊。」帖撒羅尼迦後書 2:10, 11。《善惡之爭》，559。
In Isaiah twenty-two the men of the joyous city are slain, but not by battle or the sword, they are bound together and slain with the leaders who have fled.
《以賽亞書》二十二章裡，彼座歡樂之城个眾人受殺，弗是死勒交戰抑是刀劍之下；伊拉一同受綁，佮逃走个首領一道受殺。
“If the church pursue a course similar to that of the world, they will share the same fate. Nay, rather, as they have received greater light, their punishment will be greater than that of the impenitent.
「若教會行走个道路搭世界相像，伊拉就會搭世界同受一樣个命運。弗但如此，反轉因爲伊拉領受仔更加大个亮光，伊拉个刑罰要比弗肯悔改个人更加重。」
“We as a people profess to have truth in advance of every other people upon the earth. Then our life and character should be in harmony with such a faith. The day is just upon us when the righteous shall be bound like precious grain in bundles for the heavenly garner, while the wicked are, like the tares, gathered for the fires of the last great day. But the wheat and tares ‘grow together until the harvest.’” Testimonies, volume 5, 100.
“阿拉身为一班子民，自承比地上其余一切人民更先得着真理。故此，阿拉个生活同品格，就应当同此等信仰相和合。今朝个辰光已经近到眼前：义人要像宝贵个谷粒一样，捆成把，收进天上个仓里；恶人却要像稗子一样，被聚拢来，归到末后大日个火里。不过，麦子同稗子乃是‘一齐生长，直到收割个时候。’”《证言》卷五，100。
The leadership in Isaiah twenty-two has been bound together by “the archers.” Shebna is identified as a leader over the house, and his position will be given to Eliakim, the son of Hilkiah. In Isaiah twenty-two the prophetic message represented by the “vision” of prophetic events has produced two classes of worshippers in Jerusalem as the king of the north approaches. One class is being bound for the heavenly garner and the other for the fires of the last days. What has bound the wicked is “the archers,” which is one of the many symbols of Islam in God’s Word.
以賽亞二十二章裡个領袖，已經俾「弓箭手」捆紮㐻一淘。舍伯那俾認作治理家宅个領袖，伊个職分將會交俾希勒家个兒子以利亞敬。勒以賽亞二十二章裡，先知事件个「異象」所表明个預言信息，當北方个王逼近个辰光，已經勒耶路撒冷產生了兩等敬拜者。一等正勒俾捆綁，歸入天上个倉裡；另一等卻歸入末日个火裡。捆綁惡人个乃是「弓箭手」；伊是上帝聖言裡伊斯蘭个眾多表號之一。
And the residue of the number of archers, the mighty men of the children of Kedar, shall be diminished: for the Lord God of Israel hath spoken it. Isaiah 21:17.
基達子孫中拉弓个勇士，所賸落來个數目，必要減少；因為以色列个耶和華上帝已經講過此話。以賽亞書 21:17。
And these are the names of the sons of Ishmael, by their names, according to their generations: the firstborn of Ishmael, Nebajoth; and Kedar, and Adbeel, and Mibsam, And Mishma, and Dumah, and Massa, Hadar, and Tema, Jetur, Naphish, and Kedemah: These are the sons of Ishmael, and these are their names, by their towns, and by their castles; twelve princes according to their nations. Genesis 25:13–16.
以實瑪利仔孫个名號，照伊拉个名號、按伊拉个世代，記勒下底：以實瑪利个頭生仔係尼拜約；還有基達、亞德別伊勒、米比衫，米施瑪、度瑪、瑪撒，哈達、提瑪、伊突、拿非施、基底瑪：箇些就是以實瑪利个仔孫，箇些就是伊拉个名號，照伊拉个鄉鎮並伊拉个營寨；按伊拉个邦國，有十二個族長。創世記 25:13–16。
The leadership of Adventism was bound by archers when they rejected the message that Islam attacked the United States on September 11, 2001, in fulfillment of Bible prophecy. The attack on 9/11 was the confirmation of the message that was unsealed in 1989, at the collapse of the Soviet Union. Islam’s attack on 9/11 paralleled August 11, 1840, when a prophecy about Islam being restrained empowered the first angels’ message by confirming Miller’s primary prophetic rule, that a day represented a year. August 11, 1840 was a fulfillment of a predicted event that was based upon the day for a year principle. When it was fulfilled the first angels’ message was carried to every mission station in the world.
复临信仰个领导层，当伊拉克拒绝接受伊斯兰于2001年9月11日攻击美国、以应验《圣经》预言个信息辰光，就拨弓箭手捆绑脱了。9·11个攻击，乃是对1989年苏联崩溃辰光所启封之信息个印证。伊斯兰于9·11个攻击，对应1840年8月11日；该日有关伊斯兰受遏制个预言，借着证实米勒最主要个预言原则——一日预表一年——而使第一位天使个信息得着能力。1840年8月11日，乃是一个所预告之事件个应验，而该预告正是建立于一日顶一年个原则之上。及至其应验，第一位天使个信息便被传到世界各地一切布道站。
9/11 confirmed the primary rule of the “vision” given to Adventism to proclaim. That rule is that history repeats. When the day for a year principle was confirmed on August 11, 1840, the mighty angel of Revelation ten descended marking the empowerment of Miller’s judgment hour message, thus typifying when the angel of Revelation eighteen descended on 9/11.
9/11 證實了賜予復臨運動、要其宣講个「異象」之首要法則。該法則卽是：歷史會重演。當「一日頂一年」个原則於 1840 年 8 月 11 日得着證實辰光，《啟示錄》第十章个大力天使降下，標誌着米勒審判時辰信息得着能力；從而預表了《啟示錄》第十八章个天使於 9/11 降下个辰光。
“How comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.
“阿拉所传讲个话，哪能变做我曾经宣告过纽约要给海啸扫荡脱去呢？此话我从来呒没讲过。我所讲个是：当我看见彼搭个高楼大厦一层一层造起来个辰光，我曾经讲，‘等到主起来，大大摇动全地个辰光，将要发生何等可怕个景象啊！到辰光，《启示录》18:1–3 个话就要应验了。’《启示录》第十八章全章，乃是对于将要临到地上之事个警告。只是，关于将要临到纽约个事，我并呒没特别个亮光；我只晓得，总有一日，彼搭个高楼大厦要因上帝权能个翻转与倾覆而倒下。照着所赐给我个亮光，我晓得毁灭正在世界之中。主一句话，祂大能轻轻一触，这些庞大个建筑就要坍塌。将要发生个景象，其可怖程度是阿拉所无法想象个。”《Review and Herald》，1906年7月5日。
There is of course much more to say about Islam, but Shebna represents those who reject the “vision” of prophetic history that is based upon the repetition of history, accompanied with the primary truth of the repetition of history—that the beginning of a thing illustrates the end of a thing. The restraint of Islam on August 11, 1840 brought the angel of Revelation ten down and the release of Islam on 9/11 brought the angel of Revelation eighteen down.
關於伊斯蘭，當然還有得講許多；然而，舍伯那所代表个，乃是迭些拒絕先知歷史之「異象」个人；此種異象乃建立勒歷史重複个基礎之上，並且伴隨牢歷史重複个首要真理——一件事体个開頭，會說明一件事体个結局。1840年8月11日伊斯蘭所受个約束，使《啟示錄》第十章个天使降落；而9/11伊斯蘭个釋放，則使《啟示錄》第十八章个天使降落。
And I said, Hear, I pray you, O heads of Jacob, and ye princes of the house of Israel; Is it not for you to know judgment? Who hate the good, and love the evil; who pluck off their skin from off them, and their flesh from off their bones; Who also eat the flesh of my people, and flay their skin from off them; and they break their bones, and chop them in pieces, as for the pot, and as flesh within the caldron. Then shall they cry unto the Lord, but he will not hear them: he will even hide his face from them at that time, as they have behaved themselves ill in their doings. Thus saith the Lord concerning the prophets that make my people err, that bite with their teeth, and cry, Peace; and he that putteth not into their mouths, they even prepare war against him. Therefore night shall be unto you, that ye shall not have a vision; and it shall be dark unto you, that ye shall not divine; and the sun shall go down over the prophets, and the day shall be dark over them. Then shall the seers be ashamed, and the diviners confounded: yea, they shall all cover their lips; for there is no answer of God. But truly I am full of power by the spirit of the Lord, and of judgment, and of might, to declare unto Jacob his transgression, and to Israel his sin. Hear this, I pray you, ye heads of the house of Jacob, and princes of the house of Israel, that abhor judgment, and pervert all equity. They build up Zion with blood, and Jerusalem with iniquity. The heads thereof judge for reward, and the priests thereof teach for hire, and the prophets thereof divine for money: yet will they lean upon the Lord, and say, Is not the Lord among us? none evil can come upon us. Micah 3:1–11.
我讲：「雅各个首领，以色列家个官长啊，请侬听；审判岂勿是侬应当晓得个么？侬恶善爱恶，剥脱我百姓身浪个皮，剔去伊拉骨头浪个肉；还吃我百姓个肉，剥伊拉个皮，打碎伊拉个骨头，斩成一块一块，像放进镬子里个物事，又像釜里个肉。」到辰光，伊拉要向耶和华呼求，伊却勿应允伊拉；那时因伊拉所行个恶，伊必掩面勿顾伊拉。 论到使我百姓走差路个先知，耶和华介样讲：伊拉用牙齿咬着，就喊「平安」；若有人勿放东西到伊拉嘴里，伊拉就预备攻击伊。为此，黑夜要临到侬，致使侬无异象；幽暗要临到侬，致使侬勿能占卜。太阳要落在先知身浪，白日也要因伊拉变为昏暗。先见必觉羞惭，占卜个必然蒙羞；伊拉众人都要掩住嘴唇，因为呒没出于上帝个回答。 至于我，我却因耶和华个灵，充满能力、公平并大能，为要向雅各说明伊个过犯，向以色列指出伊个罪。 雅各家个首领，以色列家个官长啊，请侬听介话：侬厌恶公平，曲解一切正直；用流人血建造锡安，用罪孽建造耶路撒冷。城中个首领为贿赂施行审判，祭司为工价施训诲，先知为银钱行占卜；伊拉却还倚靠耶和华讲：「耶和华岂勿是在阿拉中间么？灾祸必勿临到阿拉。」弥迦书 3:1–11
And the multitude of all the nations that fight against Ariel [Jerusalem], even all that fight against her and her munition, and that distress her, shall be as a dream of a night vision. It shall even be as when an hungry man dreameth, and, behold, he eateth; but he awaketh, and his soul is empty: or as when a thirsty man dreameth, and, behold, he drinketh; but he awaketh, and, behold, he is faint, and his soul hath appetite: so shall the multitude of all the nations be, that fight against mount Zion. Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:7–16.
凡攻打亞利伊勒〔耶路撒冷〕個列國大群眾，就是一切攻打伊並伊個保障、使伊受困苦個人，攏要像夜間個夢境一樣。這事也要像餓人做夢，看哪，伊喫了；但伊醒來，伊個魂卻是空個；又像渴人做夢，看哪，伊喝了；但伊醒來，看哪，伊發昏，伊個魂還有渴想：攻打錫安山個列國大群眾，也要如此。 爾等且停住，自行驚異；且呼喊、且喊叫：伊拉醉了，卻不是因為酒；伊拉東倒西歪，卻不是因為濃酒。因為耶和華已經將沉睡個靈澆灌在爾等身上，並且閉了爾等個眼睛；先知同爾等個首領，就是先見，伊都遮蓋了。對爾等來講，一切異象都變作像一卷封住個書卷個話語；人將伊交付一個有學問個人，講：「請讀這個。」伊就講：「我不能；因為伊是封住個。」又將這書卷交付一個無學問個人，講：「請讀這個。」伊就講：「我無學問。」 所以主講：「因為這百姓用嘴唇親近我，用嘴唇尊敬我，心卻遠離我；伊拉對我個敬畏，不過是領受人個誡命所教導個；所以，看哪，我要再在這百姓中間行奇妙個事，就是奇妙又可驚異個事；因為伊拉智慧人個智慧必要滅沒，聰明人個聰明也必要隱藏。」 有禍了！許多人深深隱藏伊拉個計謀，不欲使耶和華曉得；伊拉個作為都在暗中，還講：「啥人看見我拉？啥人曉得我拉？」爾等顛倒是非，豈可看作窯匠個泥土？受造個物件豈可對造伊個人講：「伊弗曾造我」？被塑造個物件豈可對塑造伊個人講：「伊無聰明」？以賽亞書 29:7–16。
The valley of vision, according to Isaiah is “a day of trouble, and of treading down, and of perplexity by the Lord God of hosts in the valley of vision, breaking down the walls, and of crying to the mountains.” Isaiah therefore weeps bitterly, just as did Jesus.
照以赛亚所讲，“异象之谷”乃是“主万军之耶和华于异象之谷所定个患难之日、践踏之日、扰乱之日；拆毁城墙，向山呼号。”是故，以赛亚痛哭，正如耶稣所做个一样。
“The tears of Jesus were not in anticipation of His own suffering. Just before Him was Gethsemane, where soon the horror of a great darkness would overshadow Him. The sheepgate also was in sight, through which for centuries the beasts for sacrificial offerings had been led. This gate was soon to open for Him, the great Antitype, toward whose sacrifice for the sins of the world all these offerings had pointed. Nearby was Calvary, the scene of His approaching agony. Yet it was not because of these reminders of His cruel death that the Redeemer wept and groaned in anguish of spirit. His was no selfish sorrow. The thought of His own agony did not intimidate that noble, self-sacrificing soul. It was the sight of Jerusalem that pierced the heart of Jesus—Jerusalem that had rejected the Son of God and scorned His love, that refused to be convinced by His mighty miracles, and was about to take His life. He saw what she was in her guilt of rejecting her Redeemer, and what she might have been had she accepted Him who alone could heal her wound. He had come to save her; how could He give her up?
耶穌个眼淚，並弗是爲着預想伊自家將要受个苦。擺勒伊面前个，就是客西馬尼；弗多辰光，一陣重大个黑暗个恐怖就要籠罩伊。羊門也看得見；幾百年來，做祭物个牲畜攏是經過該隻門牽進去个。這隻門也快要爲伊——偉大个預表實體——打開；世界罪孽个贖祭，先前一切个祭獻攏是指向伊个。附近就是加略山，伊將近受苦个所在。然而，救贖主哭泣、心靈悲痛呻吟，並弗是因爲這些提醒伊將受殘酷个死。伊个憂傷並無半點自私。想到伊自家个痛苦，也弗曾嚇退該個高貴、犧牲自家个靈魂。刺透耶穌心个，乃是耶路撒冷个景象——耶路撒冷，棄絕了上帝个兒子，藐視伊个愛，拒絕因伊大能个神蹟受勸服，並且將要奪去伊个生命。伊看見她因棄絕自家救贖主所犯个罪而成了啥模樣，也看見倘使她接受了獨一能醫好伊創傷个主，她本來可以成爲啥模樣。伊來，是爲着要拯救她；伊哪能捨棄她呢？
“Israel had been a favored people; God had made their temple His habitation; it was ‘beautiful for situation, the joy of the whole earth.’ Psalm 48:2. The record of more than a thousand years of Christ’s guardian care and tender love, such as a father bears his only child, was there. In that temple the prophets had uttered their solemn warnings. There had the burning censers waved, while incense, mingled with the prayers of the worshipers, had ascended to God. There the blood of beasts had flowed, typical of the blood of Christ. There Jehovah had manifested His glory above the mercy seat. There the priests had officiated, and the pomp of symbol and ceremony had gone on for ages. But all this must have an end.
“以色列曾是蒙恩眷顾个百姓；上帝曾使伊拉个圣殿成为自家个居所；伊拉个圣殿乃是‘形势佳美，为全地所喜悦。’《诗篇》48:2。基督逾千年之间看顾保护、温柔慈爱个记载——正如父亲待自家独生儿子一样——就存拉该处。拉该圣殿里，先知曾宣讲伊拉庄严个警戒。拉该处，焚烧个香炉曾摇动，香气同敬拜之人个祈祷相和，一道升到上帝面前。拉该处，牺牲之兽个血曾流出，预表基督个血。拉该处，耶和华曾于施恩座以上显出伊个荣耀。拉该处，祭司曾供职，而表号同仪文个隆重礼制，已延续多世代。只是这一切都必须有个终结。
“Jesus raised His hand,—that had so often blessed the sick and suffering,—and waving it toward the doomed city, in broken utterances of grief exclaimed: ‘If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace!—’ Here the Saviour paused, and left unsaid what might have been the condition of Jerusalem had she accepted the help that God desired to give her,—the gift of His beloved Son. If Jerusalem had known what it was her privilege to know, and had heeded the light which Heaven had sent her, she might have stood forth in the pride of prosperity, the queen of kingdoms, free in the strength of her God-given power. There would have been no armed soldiers standing at her gates, no Roman banners waving from her walls. The glorious destiny that might have blessed Jerusalem had she accepted her Redeemer rose before the Son of God. He saw that she might through Him have been healed of her grievous malady, liberated from bondage, and established as the mighty metropolis of the earth. From her walls the dove of peace would have gone forth to all nations. She would have been the world’s diadem of glory.
“耶稣举起了伊只手——该只手屡次祝福病人搭受苦个人——朝向该座注定灭亡个城一挥，用断断续续、满怀悲痛个话喊道：‘倘使侬晓得，连侬自家，也至少在侬该个日子里，晓得关乎侬平安个事体！——’ 到此救主停住了，呒没讲出：倘若耶路撒冷接受上帝所愿赐拨伊个帮助——就是伊所亲爱个儿子个恩赐——伊本来会成做啥个光景。倘若耶路撒冷晓得伊本有权利晓得个事，也留心天上所差来照亮伊个光，伊就本可以在兴盛个荣耀中昂然站立，做列国个皇后，靠着上帝所赐个能力得着自由。伊个城门口就弗会有武装个兵丁站勒该搭，伊个城墙浪也弗会有罗马个旗帜飘扬。倘若耶路撒冷接受伊个救赎主，本来会临到伊、使伊蒙福个荣耀命运，浮现勒上帝儿子个眼前。伊看见，借着伊，耶路撒冷本可以得医治，脱离伊严重个病患；得释放，脱离捆绑；并且被建立成做地上强大个都会。从伊个城墙浪，和平个鸽子本会飞向万国。伊本会成做世界荣耀个冠冕。”
“But the bright picture of what Jerusalem might have been fades from the Saviour’s sight. He realizes what she now is under the Roman yoke, bearing the frown of God, doomed to His retributive judgment. He takes up the broken thread of His lamentation: ‘But now they are hid from thine eyes. For the days shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side, and shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation.’
“然则，耶路撒冷本来可能成个光明景象，从救主眼前渐渐褪色。伊看清伊如今喺罗马轭下所处个光景，承当上帝个震怒，注定要受伊公义报应个审判。伊重又接起伊哀叹里向断脱个线头：‘只是如今，这些事都向侬眼睛里隐蔽脱了。因为日子将要临到侬，侬个仇敌要喺侬四围筑起土垒，团团围困侬，四面困住侬；还要将侬同侬中间个儿女，一齐夷平到地；喺侬里向连一块石头也弗留喺另一块石头上，因为侬弗晓得眷顾侬个时辰。’”
“Christ came to save Jerusalem with her children; but Pharisaical pride, hypocrisy, jealousy, and malice had prevented Him from accomplishing His purpose. Jesus knew the terrible retribution which would be visited upon the doomed city. He saw Jerusalem encompassed with armies, the besieged inhabitants driven to starvation and death, mothers feeding upon the dead bodies of their own children, and both parents and children snatching the last morsel of food from one another, natural affection being destroyed by the gnawing pangs of hunger. He saw that the stubbornness of the Jews, as evinced in their rejection of His salvation, would also lead them to refuse submission to the invading armies. He beheld Calvary, on which He was to be lifted up, set with crosses as thickly as forest trees. He saw the wretched inhabitants suffering torture on the rack and by crucifixion, the beautiful palaces destroyed, the temple in ruins, and of its massive walls not one stone left upon another, while the city was plowed like a field. Well might the Saviour weep in agony in view of that fearful scene.
“基督来，要拯救耶路撒冷同佢个儿女；但是法利赛人式个骄傲、假冒为善、嫉妒同恶毒，拦阻了伊成就佢个旨意。耶稣晓得，定命该亡个城，将要遭着何等可怕个报应。伊看见耶路撒冷给军队四面围困，城里受围困个居民给逼到饥饿同死亡个地步，母亲吃自家儿女个尸身，父母同儿女彼此抢夺末后一口食物，天然个亲情因着饥饿噬咬个剧痛而全然毁坏。伊看见，犹太人个顽梗，正如佢拉弃绝伊个救恩所显明个一样，也要引导佢拉拒绝向来犯个军兵降服。伊望见加略山，就是伊将要给举起来个所在，十字架林立，密得像树林一样。伊看见可怜个居民受着刑架同钉十字架个酷刑，华美个宫殿遭毁坏，圣殿倾覆成废墟；那厚重个墙垣，连一块石头也弗留在另一块石头上；并且全城给犁得像田地一样。救主望着这可怖个景象，在极度痛苦之中流泪，实在是应该个。”
“Jerusalem had been the child of His care, and as a tender father mourns over a wayward son, so Jesus wept over the beloved city. How can I give thee up? How can I see thee devoted to destruction? Must I let thee go to fill up the cup of thine iniquity? One soul is of such value that, in comparison with it, worlds sink into insignificance; but here was a whole nation to be lost. When the fast westering sun should pass from sight in the heavens, Jerusalem’s day of grace would be ended. While the procession was halting on the brow of Olivet, it was not yet too late for Jerusalem to repent. The angel of mercy was then folding her wings to step down from the golden throne to give place to justice and swift-coming judgment. But Christ’s great heart of love still pleaded for Jerusalem, that had scorned His mercies, despised His warnings, and was about to imbrue her hands in His blood. If Jerusalem would but repent, it was not yet too late. While the last rays of the setting sun were lingering on temple, tower, and pinnacle, would not some good angel lead her to the Saviour’s love, and avert her doom? Beautiful and unholy city, that had stoned the prophets, that had rejected the Son of God, that was locking herself by her impenitence in fetters of bondage,—her day of mercy was almost spent!” Desire of Ages, 576–578.
「耶路撒冷原是伊所看顧个囡兒；正像一個慈愛个父親為悖逆个兒子悲傷一樣，耶穌也為這座所愛个城流淚。吾哪能捨棄儂？吾哪能眼看儂歸於毀滅？吾豈可任憑儂去盛滿儂罪孽个杯麼？一個靈魂个價值如此重大，與之相比，諸世界都顯得微不足道；但此地卻有一整個國民將要喪亡。當那急速西沉个太陽自天際隱沒時，耶路撒冷恩典个日子也就要終了。當遊行个隊伍停駐於橄欖山岡上个辰光，耶路撒冷悔改還弗算太遲。彼時，憐憫个天使正收攏伊个翅膀，要自金色个寶座走下，讓位於公義與迅速臨到个審判。然而，基督那充滿大愛个心仍舊為耶路撒冷懇求；這座城曾藐視伊个憐憫，輕看伊个警告，而且就要使伊个血染紅自家个雙手。若耶路撒冷肯悔改，還弗算太遲。當落日最後个餘暉還留連於聖殿、城樓與殿頂之上个辰光，豈弗會有某一位良善个天使引導伊歸向救主个愛，並使伊免於厄運麼？美麗卻又不聖潔个城啊，儂曾用石頭打死先知，曾棄絕上帝个兒子，又因儂个不悔改，把自家鎖進奴役个鎖鏈之中——儂蒙憐憫个日子幾乎已經耗盡了！」《歷代願望》，576–578。
As the warfare against Jerusalem is described by Isaiah in chapter twenty-two those attacking “set themselves in array at the gate.” Elam and Kir are at the gate with weapons ready and they then discover Jerusalem’s covering. In Isaiah the “covering” that is discovered by the enemies at the gate is the shadow of Egypt.
照以赛亚第二十二章所描述，攻打耶路撒冷个争战辰光，彼等攻敌“摆开阵势，到城门口”。以拦同基珥到哉城门口，兵器齐备，随后就发见耶路撒冷个遮盖。于《以赛亚书》里，仇敌于城门口所发见个“遮盖”，就是埃及个荫庇。
Woe to the rebellious children, saith the Lord, that take counsel, but not of me; and that cover with a covering, but not of my spirit, that they may add sin to sin: That walk to go down into Egypt, and have not asked at my mouth; to strengthen themselves in the strength of Pharaoh, and to trust in the shadow of Egypt! Isaiah 30:1, 2.
悖逆个囡囝有祸了，耶和华讲：伊拉设谋，却弗出于我；伊拉结盟，却弗出于我个灵，好叫罪上加罪。伊拉起身下到埃及去，并呒没求问于我口；为要靠法老个势力坚固自家，并投靠埃及个荫庇！以赛亚书30:1, 2。
It is recognized by Jerusalem’s enemies that those represented by Shebna have placed their trust in Egypt, thinking Egypt would protect them, whereas those represented by Eliakim the son of Hilkiah trust not in the “shadow of Egypt” but are covered with covering of God’s Spirit and trust in the “shadow of the Most High.”
耶路撒冷个仇敌也认得：设伯那所代表个人，是倚靠埃及，想埃及会保护伊拉；而希勒家个儿子以利亚敬所代表个人，弗是信靠“埃及个荫庇”，乃是蒙着上帝灵个遮盖，信靠“至高者个荫下”。
He that dwelleth in the secret place of the most High shall abide under the shadow of the Almighty. I will say of the Lord, He is my refuge and my fortress: my God; in him will I trust. Psalms 91:1, 2.
居勒至高者隱密處个，必宿勒全能者个蔭下。我要論到耶和華講：伊是我个避難所，是我个山寨；是我个上帝，我要倚靠伊。詩篇 91:1, 2.
At the Sunday law crisis, the wise virgins represented by Eliakim the son of Hilkiah are trusting the shadow of the most High, and the foolish virgins represented by Shebna are trusting in the shadow of Egypt. The word translated as “discovered” means to strip down and take into captivity. The enemies at the gate recognize that the protection of Jerusalem has been removed, and Shebna and his cohorts then begin to try and save themselves, for they see “the breaches of the city of David” and they see there are many breaches that will allow the enemy to enter. In a panic, as represented in the parable of the ten virgins, the foolish begin to search for protection, but they have none.
勒主日法个危机辰光，希勒家个儿子以利亚敬所表明个聪明童女，乃是倚靠至高者个荫庇；而舍伯那所表明个愚拙童女，乃是倚靠埃及个荫下。“发现”所译个字，意思是剥去遮蔽，并掳去为囚。仇敌到了城门口，就认出耶路撒冷个保障已经被除掉；于是舍伯那搭伊个同党就开始设法自救，因为伊拉看见“大卫城个破口”，也看见破口甚多，会叫仇敌得以进入。伊拉惊惶失措，正如十个童女个比喻所表明个一样，愚拙个就开始寻找保护；但是伊拉并呒没保护。
Shebna looks to the “the armour of the forest” to save him, but it is too late. He counts the houses in Jerusalem and begins to tear them down to fortify the wall, but it is too late. They gather together water from the lower pool and try to connect with the water of the old pool, but it is too late. Water being a primary symbol of the Holy Spirit identifies that they are desperately looking for oil, but its too late. In all their efforts they forgot the Creator of the pools, and that he made those “pools” of truth long ago. They forgot that it was the Rock of Ages that provided the message in the old times. They chose not to walk in the old paths, represented by the foundations that were established through the work of William Miller.
舍伯那指望“林库之军器”来救伊，弗过已经忒迟了。伊点算耶路撒冷个房屋，开始拆毁房舍，好加固城墙，弗过已经忒迟了。伊拉聚拢下池个水，又设法同古池个水相接，弗过已经忒迟了。水作为圣灵个首要象征，表明伊拉正在绝望地寻求油，弗过已经忒迟了。伊拉在一切努力当中，忘记了造池个主，也忘记了伊早就造好了这些真理个“池子”。伊拉忘记了，正是万古磐石在古时赐下了此信息。伊拉拣选弗行在古道当中；这些古道，乃是借着威廉·米勒个工作所立定个根基所表明个。
“The enemy is seeking to divert the minds of our brethren and sisters from the work of preparing a people to stand in these last days. His sophistries are designed to lead minds away from the perils and duties of the hour. They estimate as nothing the light that Christ came from heaven to give to John for His people. They teach that the scenes just before us are not of sufficient importance to receive special attention. They make of no effect the truth of heavenly origin and rob the people of God of their past experience, giving them instead a false science.
仇敌正设法叫我拉个弟兄姊妹个心思，从预备一班百姓、使其得能立稳于者末后辰光个工夫上岔开去。伊个诡辩，原是要引诱人个心思离开当前个危险搭责任。基督曾从天上来，将光赐给约翰，为着伊个百姓；但伊拉竟把者光看作全然无物。伊拉教训人说，眼前将要临到个景象，并勿值得特别留心。伊拉使那出于天上个真理失去功效，又夺去上帝子民从前个经验，反倒拿一种假个科学来代替。
“‘Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’ Jeremiah 6:16.
「主者能介樣講：立勒路口浪，看看，問問古早個路徑，阿里是善個道，儂就行勒其中。」耶利米書 6:16。
“Let none seek to tear away the foundations of our faith—the foundations that were laid at the beginning of our work by prayerful study of the word and by revelation. Upon these foundations we have been building for the last fifty years. Men may suppose that they have found a new way and that they can lay a stronger foundation than that which has been laid. But this is a great deception. Other foundation can no man lay than that which has been laid.
“勿要有人想望拆脱我拉信仰个根基——此些根基，是我拉个工作起头辰光，借着带着祈祷个圣言研读并启示所立下个。近五十年来，我拉一直是在此些根基之上建造。人或者会以为，自家寻着了一条新路，也会立得出比已经立下个更坚固个根基。然则这是极大个迷惑。因为除去那已经立下个根基之外，无论啥人，都再立勿出别个根基。”
“In the past many have undertaken the building of a new faith, the establishment of new principles. But how long did their building stand? It soon fell, for it was not founded upon the Rock.
「徕歇多多人曾经着手建立一种新个信仰，设立新个原则。毋过，伊拉个建造立得了几久呢？佢快就坍塌了，因为佢并呒没建立勒磐石之上。」
“Did not the first disciples have to meet the sayings of men? Did they not have to listen to false theories, and then, having done all, to stand firm, saying: ‘Other foundation can no man lay than that is laid’? 1 Corinthians 3:11.
“頭一班門徒豈弗是也要應對人個講法麼？伊拉豈弗是也要聽假道理，然後，盡了一切，還要站立得牢，講：『除忒已經立好個根基以外，別個人總弗能再立別樣個根基。』哥林多前書 3:11。”
“So we are to hold the beginning of our confidence steadfast unto the end. Words of power have been sent by God and by Christ to this people, bringing them out from the world, point by point, into the clear light of present truth. With lips touched with holy fire, God’s servants have proclaimed the message. The divine utterance has set its seal to the genuineness of the truth proclaimed.” Testimonies, volume 8, 296, 297.
“所以，倷总要将倷起初个确信坚守到底。上帝同基督已经将带有权能个言辞赐拨此百姓，一点一滴地领伊拉脱离世界，进入现今真理个清明亮光之中。上帝个仆人嘴唇曾经圣火所触，就宣扬了此信息。神圣个言语已经印证了所宣告之真理个真实无伪。”《证言》卷八，296、297。
The “day” which that all this takes place is the biblical “day” which Isaiah identifies as the that the Lord God of Hosts called for “weeping, and to mourning, and to baldness, and to girding of sackcloth.”
「該日」，即這一切發生個「日子」，就是《聖經》裡以賽亞所指明個「日子」：萬軍之主耶和華 神所呼召個，是「哭泣、哀號、剃光頭、腰束麻布」。
And the Lord spake unto Moses, saying, Also on the tenth day of this seventh month there shall be a day of atonement: it shall be an holy convocation unto you; and ye shall afflict your souls, and offer an offering made by fire unto the Lord. And ye shall do no work in that same day: for it is a day of atonement, to make an atonement for you before the Lord your God. For whatsoever soul it be that shall not be afflicted in that same day, he shall be cut off from among his people. And whatsoever soul it be that doeth any work in that same day, the same soul will I destroy from among his people. Ye shall do no manner of work: it shall be a statute forever throughout your generations in all your dwellings. It shall be unto you a sabbath of rest, and ye shall afflict your souls: in the ninth day of the month at even, from even unto even, shall ye celebrate your sabbath. Leviticus 23:26–32.
耶和华晓谕摩西讲：『再者，此第七个月初十日，应当是赎罪日；对恁等乃是圣会，恁等要刻苦己心，并要将火祭献与耶和华。其日，恁等一切工都不可做；因为此是赎罪日，要在耶和华恁等的上帝面前，为恁等赎罪。凡在其日弗刻苦己心的，必从民中剪除。凡在其日做何样工的，我必将伊从民中灭绝。啥个工都不可做；此要作恁等世世代代、在一切住处永远的定例。这日对恁等是安息日中的安息日，恁等要刻苦己心；从这月初九日晚上起，从晚上到晚上，要守恁等的安息日。』利未记 23:26–32。
The day that is illustrated by Shebna and Eliakim the son of Hilkiah is the antitypical Day of Atonement, which covers the history of 1844 until Michael stands up. In that period of time Adventism has been called to “afflict” their souls, or as Isaiah represents it is call “to weeping, and to mourning, and to baldness, and to girding with sackcloth.”
借着舍伯那并希勒家个儿子以利亚敬所表明个该一日，就系预表应验个赎罪日，涵盖自1844年直到米迦勒兴起个历史。勒个时期里，复临信仰者蒙召来“刻苦己心”；照以赛亚个说法，就系蒙召“哭泣、哀号、剃头、腰束麻布。”
“In 1844 our great High Priest entered the most holy place of the heavenly sanctuary, to begin the work of the investigative judgment. The cases of the righteous dead have been passing in review before God. When that work shall be completed, judgment is to be pronounced upon the living. How precious, how important are these solemn moments! Each of us has a case pending in the court of heaven. We are individually to be judged according to the deeds done in the body. In the typical service, when the work of atonement was performed by the high priest in the most holy place of the earthly sanctuary, the people were required to afflict their souls before God, and confess their sins, that they might be atoned for and blotted out. Will any less be required of us in this antitypical day of atonement, when Christ in the sanctuary above is pleading in behalf of His people, and the final, irrevocable decision is to be pronounced upon every case?
「1844年，𠲎拉偉大个大祭司進入天上聖所个至聖所，開始查案審判个工作。義人死者个案件，一直喺上帝面前受審查。等到該項工作完成辰光，審判就要宣告到活人身上。這兮莊嚴个時刻，何等寶貴，何等要緊！𠲎拉每一儕个人，喺天庭法庭裡向有一樁案件待審。𠲎拉各人攏要照身體所行个事受審判。喺預表个事奉當中，當大祭司喺地上聖所个至聖所裡施行贖罪工作个辰光，百姓受命令愛喺上帝面前刻苦己心，承認伊拉个罪，好叫伊拉得著贖罪，罪也得以塗抹。到今朝這個對應个贖罪日，基督喺上頭个聖所裡替伊个百姓代求，而對每一件案件个最後、無可挽回个判決將要宣告个辰光，對𠲎拉个要求，哪能會比彼個時候較少呢？」
“What is our condition in this fearful and solemn time? Alas, what pride is prevailing in the church, what hypocrisy, what deception, what love of dress, frivolity, and amusement, what desire for the supremacy! All these sins have clouded the mind, so that eternal things have not been discerned. Shall we not search the Scriptures, that we may know where we are in this world’s history? Shall we not become intelligent in regard to the work that is being accomplished for us at this time, and the position that we as sinners should occupy while this work of atonement is going forward? If we have any regard for our souls’ salvation, we must make a decided change. We must seek the Lord with true penitence; we must with deep contrition of soul confess our sins, that they may be blotted out.” Selected Messages, book 1, 124, 125.
“㑚拉勒个惊惧而庄严个时辰里，㑚拉个光景是啥个？哀哉，教会里盛行个是何等个骄傲，何等个假冒为善，何等个诡诈，何等个爱好衣饰、轻浮同娱乐，何等个争求居首！这一切罪恶遮蔽了心思，致使永恒个事体弗曾分辨清爽。㑚拉岂弗应当查考圣经，好叫㑚拉晓得㑚拉现今立勒个世界历史个何等地位？㑚拉岂弗应当对于此时正在为㑚拉成就个工作，并对于㑚拉作为罪人，当此赎罪之工正在进行个辰光所应占个地位，有所明达么？若是㑚拉对于自家灵魂个得救还有任何顾念，就必须有明确个改变。㑚拉必须以真实个悔改寻求主；㑚拉必须以灵魂深切个痛悔承认自家个罪，好叫此等罪得以涂抹。”《信息选粹》卷一，124，125。
And in that day did the Lord God of hosts call to weeping, and to mourning, and to baldness, and to girding with sackcloth: And behold joy and gladness, slaying oxen, and killing sheep, eating flesh, and drinking wine: let us eat and drink; for tomorrow we shall die. Isaiah 22:12, 13.
到迭日，主──萬軍个上帝召人哭泣、哀號、剃光頭、束麻布；哪曉得，反倒歡喜快樂，宰牛殺羊，食肉飲酒，講：「我儕喫罷飲罷，因為明朝就要死了。」以賽亞書 22:12, 13。
The Lord called Shebna to afflict his soul, but he chose to eat and drink and party on. The Lord “revealed” in his “ears” that Shebna’s sin would not be purged. The word translated as “purged” is the word used in Leviticus for “atonement.” This sin of Laodicean Adventism will not be atoned for. Now Isaiah begins to address the relationship of Shebna (Laodicean Adventists) with Eliakim, the son of Hilkiah (Philadelphian Adventists).
主召舍伯那叫伊刻苦己心，伊倒揀擇喫喝宴樂，照舊作樂。主「顯明」畀伊个「耳朵」聽見，舍伯那个罪弗會得著塗抹。譯做「塗抹」个詞，就係《利未記》裡用來講「贖罪」个詞。拉奧底嘉派復臨信徒个此項罪，弗會得著贖罪。現今，以賽亞開始論到舍伯那（拉奧底嘉派復臨信徒）同以利亞敬、希勒家个兒子（非拉鐵非派復臨信徒）之間个關係。
Shebna is the “treasurer” as was Judas. And Tobiah in the days of Nehemiah was living in God’s sanctuary in a chamber (treasury) where the offerings were to be kept. When Nehemiah cleansed the temple, he cast out Tobiah and his stuff. Shebna is also to be thrown out. Both illustrate the spewing out of Laodicean Adventism at the Sunday law.
舍伯那係「库官」，猶大亦然。又尼希米个日脚，多比雅住勒上帝个圣所里向一間房间（库房）里，献物本该存放勒该搭。等到尼希米洁净圣殿个辰光，伊就赶出多比雅并伊个一切物事。舍伯那同样也该当被逐出去。两者都表明：到星期日法令临到之辰光，老底嘉个复临信仰要被呕吐出去。
“Because of the cruelty and treachery of the Ammonites and Moabites toward Israel, God had declared through Moses that they should be forever shut out from the congregation of His people. See Deuteronomy 23:3–6. In defiance of this word, the high priest had cast out the offerings stored in the chamber of God’s house, to make a place for this representative of a proscribed race. Greater contempt for God could not have been shown than to confer such a favor on this enemy of God and His truth.
“因住亚扪人同摩押人向以色列所行个残忍并诡诈，上帝曾经藉着摩西宣告：伊拉应当永远被摒弃勒伊子民个会众之外。请看《申命记》23:3–6。高等祭司公然违背这句话，竟然把存放勒上帝殿里厢房内个供物赶出去，好为这一个被禁绝族类个代表腾出地方。对上帝个轻慢，再莫有比把迭样个恩待加勒上帝并伊真理个仇敌身上，更加严重个了。”
“On returning from Persia, Nehemiah learned of the bold profanation and took prompt measures to expel the intruder. ‘It grieved me sore,’ he declares; ‘therefore I cast forth all the household stuff of Tobiah out of the chamber. Then I commanded, and they cleansed the chambers: and thither brought I again the vessels of the house of God, with the meat offering and the frankincense.’
“尼希米自波斯转来个辰光，晓得了迭桩放肆亵渎个事体，就赶紧采取措施，把迭个闯进来个人逐出去了。伊讲：‘我心里极其忧伤；所以我就把多比雅一切家什器用，侪从房里掼出去。后来我吩咐人，叫伊拉洁净迭些房间；我又把上帝殿里个器皿，同素祭并乳香，重新搬回到该里。’”
“Not only had the temple been profaned, but the offerings had been misapplied. This had tended to discourage the liberalities of the people. They had lost their zeal and fervor, and were reluctant to pay their tithes. The treasuries of the Lord’s house were poorly supplied; many of the singers and others employed in the temple service, not receiving sufficient support, had left the work of God to labor elsewhere.” Prophets and Kings, 670.
「聖殿弗單單受了褻瀆，連祭物也受了錯用。這種情形，致使百姓樂意奉獻之心漸漸冷淡。伊拉已經失去了熱心搭火熱，也弗情願納伊拉个十分之一。主殿个庫房供應匱乏；許多歌唱个人員搭其餘服事聖殿个人，因為得弗着充足个供給，就離開了上帝个工作，去別處勞作。」《先知與君王》，670。
Shebna, Judas and Tobiah all represent Laodicean Adventists at the end of time.
舍伯那、犹大同多比雅，侪代表末时个老底嘉复临信徒。
Thus saith the Lord God of hosts, Go, get thee unto this treasurer, even unto Shebna, which is over the house, and say, What hast thou here? and whom hast thou here, that thou hast hewed thee out a sepulchre here, as he that heweth him out a sepulchre on high, and that graveth an habitation for himself in a rock? Behold, the Lord will carry thee away with a mighty captivity, and will surely cover thee. He will surely violently turn and toss thee like a ball into a large country: there shalt thou die, and there the chariots of thy glory shall be the shame of thy lord’s house. And I will drive thee from thy station, and from thy state shall he pull thee down. Isaiah 22:15–19.
萬軍个主上帝个話是介樣講个：儂去，到介個管庫藏个，就係管理王家个舍伯那（Shebna）該搭去，對伊講：儂喺此地有啥物？喺此地有啥人，叫儂喺此地為自家鑿墳墓，像人喺高處鑿墳墓、喺磐石中為自家刻住處一樣？看哪，主必用大力將儂擄去；伊必定將儂包裹起來。伊必定猛力將儂捲起，像球一樣拋到闊大之地；儂必死喺該搭，儂榮耀个車輛也必成為儂主人之家个羞辱。我必逐儂離開儂个位分，儂必從儂个地位上給拉下來。以賽亞書22:15–19。
As the king of the north is approaching Jerusalem, and it is to be remembered that the approach is a progressive approach which the citizens of Jerusalem knew was coming. This is what is identified in Isaiah chapter twenty when Tartan the Assyrian commander conquered Ashdod in Egypt. They knew what was coming and Shebna spent his time making himself a fancy grave. Archeologists found Shebna’s grave and removed the written statement that was upon the grave entrance, and it is now in a British Museum. Amazingly enough, when Shebna got removed and Eliakim the son of Hilkiah took over Shebna’s leadership position, Eliakim the son of Hilkiah received a royal seal that he could use to endorse his name on official documents. That seal was also found by archeologists and is in the same museum in England. Shebna is in the museum represented by his grave, the mark of death, and Eliakim, the son of Hilkiah’s is in the museum with the representation of the seal of life.
當北方个王逐步逼近耶路撒冷辰光，應當記得，箇種逼近是一種漸進个逼近，耶路撒冷个居民曉得伊是要來个。箇就是《以賽亞書》第二十章裡所指認个事：亞述个統帥撻探在埃及攻取亞實突个辰光。𠲎拉曉得將要發生个事，而舍伯那卻把辰光花勒替自家造一座華美个墳墓上。考古學家尋著了舍伯那个墳墓，並且將刻勒墳墓入口處个銘文移了下來；如今箇件物事收藏勒大不列顛博物館裡。奇妙个是，當舍伯那被撤去、希勒家个兒子以利亞敬接替舍伯那个領導職分了之後，以利亞敬——希勒家个兒子——領受了一枚王家印璽，伊可以用箇枚印璽勒公文上鈐印，作爲核可自家个名號。箇枚印璽後來也畀考古學家尋著，現今也勒英格蘭同一座博物館裡。舍伯那勒博物館裡藉着伊个墳墓得着表徵，就是死亡个記號；而希勒家个兒子以利亞敬，也勒博物館裡藉着生命之印璽个表徵而被呈現。
For Shebna’s rejection of the warning message concerning the king of the north, he was spewed out of the mouth of the Lord, and the word translated as “spewed” in Revelation’s warning to Laodicea actually means projectile vomiting. With Nehemiah he cast out Tobiah and his stuff and with Shebna he was violently tossed like a ball into a far country. Shebna is Laodicean Adventists who are rejecting the prophetic message that was unsealed in 1989 and preparing for the grave—the mark of the beast, and Eliakim the son of Hilkiah, is Philadelphia Adventism that receive the seal of God.
因着舍伯那弃绝了有关北方王个警告信息，伊就从主个口里向外呕吐出去；《启示录》里向老底嘉个警告当中所译作“呕出”个字，实际意思就是喷射式个呕吐。到尼希米个时候，主把多比雅并伊个一切物事赶出去；到舍伯那个身上，伊像一只球一样被猛烈抛掷到远方之地。舍伯那，就是老底嘉个复临信徒；伊拉拒绝了一九八九年所开启个预言信息，并且为坟墓——兽个印记——做准备。至于希勒家个儿子以利亚敬，就是非拉铁非个复临信仰；伊拉领受上帝个印记。
And it shall come to pass in that day, that I will call my servant Eliakim the son of Hilkiah: And I will clothe him with thy robe, and strengthen him with thy girdle, and I will commit thy government into his hand: and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah. Isaiah 22:20, 21.
到該日，我必召我僕人、希勒家个兒子以利亞敬來；我要將儂个袍子給伊穿上，將儂个腰帶給伊束緊，亦要將儂个政權交在伊手裡；伊必作耶路撒冷居民並猶大家个父。以賽亞書 22:20, 21.
At the Sunday law the wheat and tares of Adventism are separated, and the leadership of the church triumphant is given to Eliakim the son of Hilkiah, and the Lord then lifts up His church as an ensign as the third angel’s message swells to a loud cry. I have been perhaps too redundant by including the phrase “the son of Hilkiah,” when I could simply say Eliakim. But together the father and his child are a symbol of the Elijah message before the seven last plagues. Elijah’s message employs the symbolism of fathers and children to represent the first (father) and the last (son). This prophetic relationship contributes to the final riddles in chapter twenty-two. The promise to Eliakim, the son of Hilkiah is that the Lord would lay upon his shoulder the key of the house of David.
到咧主日法个辰光，复临运动里向个麦子搭稗子就分开哉，得胜个教会个领导权也交拨希勒家个儿子以利亚敬；其辰光，第三位天使个信息膨胀成为大声呼喊，主也就把伊个教会高举起来，当作一面旌旗。我也许因为写进“希勒家个儿子”迭句，显得有点忒重复；因为我本来单单讲以利亚敬就可以哉。只是，父亲搭伊个儿子合起来，乃是七大灾以前以利亚信息个一个表号。以利亚个信息运用父亲搭儿女个象征，来表明起头个（父亲）搭末后个（儿子）。迭种预言性个关系，对第二十二章末后个谜语有所贡献。赐拨希勒家个儿子以利亚敬个应许，就是主会将大卫家个钥匙放勒伊个肩胛头。
The “house of David” is the message of father and son that Jesus referred to in his final conversation with the rebellious Jews. It is also where He closes the book of Revelation. The house of David had a key, that if nothing else is used on October 22, 1844, for the only place in the Scriptures that references this key is in the message to the Philadelphian church.
「大衛个家」就係耶穌同悖逆个猶太人末後一場談話裡所提著个父與子个信息。這也係伊結束《啟示錄》个所在。大衛个家有一把鑰匙；若講一八四四年十月二十二日無啥物別樣个用途，因為《聖經》裡獨一提著這把鑰匙个所在，就係寫俾非拉鐵非教會个信息。
And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:22.
我必将大卫家个钥匙摆勒伊个肩胛上；伊开，呒没宁能够关；伊关，呒没宁能够开。以赛亚书 22:22。
And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth. Behold, I come quickly: hold that fast which thou hast, that no man take thy crown. Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:7–12.
儂要寫信搭非拉鐵非教會个使者，講：『箇聖潔个、真實个、執大衛个鑰匙个，開了就無人關得，關了就無人開得个，按呢講：我曉得儂个行為。看哪，我已經擺了一扇開个門勒儂面前，無人關得；因為儂略略有一息力量，也遵守了我个道，弗曾否認我个名。看哪，我要叫撒但會堂裡个彼等人，就是講自家是猶太人、其實弗是，倒講謊个；看哪，我要叫伊拉來，勒儂腳前下拜，也叫伊拉曉得我是愛儂个。因為儂遵守了我忍耐个道，我也要保守儂脫離試煉个辰光；箇辰光要臨到普天下，為試驗住勒地上个人。看哪，我快快要來；儂要牢牢守住儂所有个，免得有人奪去儂个冠冕。得勝个，我要叫伊勒我神个殿裡做柱石，伊決弗再出去；我也要寫我神个名，並我神城个名，就是從天上、自我神那裡降下來个新耶路撒冷个名，寫勒伊身上；我也要把我个新名寫勒伊身上。凡有耳朵个，就應當聽聖靈向眾教會所講个話。』啟示錄 3:7–12。
Eliakim represents a Philadelphian during the Millerite movement that opens the Most Holy Place on October 22, 1844. I know that it was Christ our High Priest that opened that dispensational door, but Christ laid the key on the shoulder of Eliakim the son of Hilkiah, and states that “he shall open.” We have reached the point I pointed out at the beginning of this article.
以利亞敬象徵米勒派運動期間个一位非拉鐵非人；該運動於 1844 年 10 月 22 日開啟至聖所。我曉得，開啟彼一時代之門个，乃是我儕个大祭司基督；但基督將鑰匙安放勒希勒家个兒子以利亞敬个肩頭，並宣告：「伊必開啟。」我儕已經行到我勒此篇文章起頭所指明个所在。
There are eighteen times in Isaiah that we find the word “burden,” but seven of those times represent something that is carried upon the shoulder and eleven times it represents a prophecy of doom. One of those eighteen times the word that means a prophecy of doom is also simultaneously used to represent a burden that is carried upon the shoulder.
《以賽亞書》裡，「重擔」个字總共有十八擺出現；其中七擺係指扛勒肩胛浪个物事，還有十一擺係指一個審判毀滅个預言。喺呢十八擺當中，有一擺，嗰個表示審判毀滅之預言个字，也同時用來表示一副扛勒肩胛浪个重擔。
The story of the valley of vision is about a message of doom that creates two classes of worshippers in Jerusalem. The prophetic message that identified the opening of the judgment was presented by Father Miller and it is the first angel’s message that ended when the holy place door was shut and the Most Holy Place was opened on October 22, 1844. The “burden” that was placed upon William Miller’s shoulder, that he was commissioned to carry to the world was the first angel’s message, a prophecy of doom that ended on October 22, 1844 with the arrival of the third angel’s message.
《异象之谷》个故事，是讲一則毁灭个信息，伊在耶路撒冷造成了两等敬拜者。那則指出审判开端个先知性信息，是藉着米勒父亲传扬个；伊就是第一位天使个信息。到了一八四四年十月二十二日，当圣所个门关脱、至圣所开放个辰光，者則信息就结束了。加勒在威廉·米勒肩胛头浪、委派伊带到全世界去个“重担”，就是第一位天使个信息，一則毁灭个预言；伊到一八四四年十月二十二日，随着第三位天使信息个来到，就结束了。
The “key of the house of David will I lay upon his shoulder,” and it says, “In that day,” “shall the nail that is fastened in the sure place be removed, and be cut down, and fall; and the burden that was upon it shall be cut off.”
「大衛家个鑰匙，我要擱勒伊个肩胛浪；」經上又講：「到該日，釘牢勒穩當所在个釘，必要挪去，且要斬斷、墮落；掛勒其上个重擔，也必要截斷。」
The word translated as “burden” here is the word identifying a prophecy of doom, but this prophecy of doom is not the Hebrew word Isaiah uses to represent something you carry on your shoulder. As the word for prophecy of doom it means that Eliakim, the son of Hilkiah would have the key of David placed upon his shoulder, and the burden that is upon his shoulder is a prophecy of doom. It is a profound play of words!
此地翻作「重擔」个字，乃係指明一則災禍預言个字；然而，箇則災禍預言，並弗是以賽亞用來表示人擔㑚肩胛上个物事个希伯來字。作為災禍預言个字，伊个意思是：希勒家个兒子以利亞敬，要有大衛个鑰匙安放勒伊个肩胛上；而勒伊肩胛上个重擔，本身就是一則災禍預言。此乃極其深刻个雙關語！
Sister White says this about a key that is attached to the Bible.
怀爱伦姊妹论到一把附连于《圣经》个钥匙，伊是介样讲个。
“Connected with the Word of God there is a key that unlocks the precious casket, to our satisfaction and delight. I feel thankful for every ray of light. In the future, experiences now to us very mysterious will be explained. Some experiences we may never fully comprehend until this mortal shall put on immortality.” Manuscript Releases, volume 17, 261.
“同上帝个圣言相联，有一把钥匙，会打开只珍贵个匣子，叫我伲得着满足同喜乐。每一线光，我都觉得感谢。将来，现今对我伲来讲还十分奥秘个经历，都会得着说明。有些经历，我伲也许永远弗会完全明白，直到这必朽坏个穿上弗朽坏。”《Manuscript Releases》, volume 17, 261.
Miller’s opening remarks about his dream says this.
米勒關於伊个夢个開場白是箇樣講个。
“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.” Early Writings, 81.
“我夢見 神藉著一隻看勿見个手，送畀我一隻做工奇巧个小匣子，長約十吋，闊六吋見方，係用烏木同珍珠精工鑲嵌做成。匣子上附有一把鑰匙。我連忙拿起鑰匙，打開个匣子；當時，叫我又驚奇又詫異个係，我看見裡向盛滿了各式各樣、大小勿一个珠寶、鑽石、寶石，並各種尺寸同價值个金銀錢幣，齊齊整整、美麗排列勒匣子裡个各個所在；伊拉照恁樣排列著，所反映出來个光同榮耀，只有日頭纔配相比。”《早期著作》，81。
In James White’s footnotes of the dream, he says this of the key.
詹姆斯·懷特對該夢所加個註腳裡，伊對這把鑰匙是恁般講個。
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.” James White.
「『附搭勒個鑰匙』，就係伊詮釋預言之道个方式——將經文對照經文——聖經自家解明自家。用此鑰匙，米勒弟兄打開了『匣子』，亦卽主降臨於世界个大真理。」詹姆士·懷特。
James White commented on this dream, and in so doing he wrote an introduction. It is most important to recognize that Miller had his dream and published it in 1847, at least two years after the Great Disappointment, when the formerly unified Millerite Adventist’s had been scattered. Miller was separated from the movement, and the “little flock” that was “scattered abroad” were still suffering from the disappointment. Miller’s dream spoke to the situation and James White commented upon it and Ellen White referred to it in an absolutely positive manner. James White wrote an introduction to his dream, included his dream and then added a few footnotes. His introduction, the dream and the footnotes will be at the end of this article for those needing access to this information.
詹姆斯·懷特對此個夢作了評註，並且為之寫了一篇引言。極其重要个是要認識到：米勒是在1847年得著此夢並予以刊行个；彼時大失望已過，至少已有兩年，原先合一个米勒派復臨信徒已經四散。米勒已與此運動分離，而「分散在各處」个「小群」仍舊承受著失望个痛苦。米勒个夢正是對彼時情形有所發言；詹姆斯·懷特對之加以評註，艾倫·懷特也以全然正面个方式提及此夢。詹姆斯·懷特為這個夢寫了引言，收錄了夢个正文，隨後又加上幾條腳註。其引言、夢文以及腳註，將列於本文末尾，供凡需要查閱此等資料者取用。
Isaiah twenty-two is an illustration of the beginning and ending of Adventism. In both histories there was and will be a separation that occurred on October 22, 1844 and then again at the Sunday law. The separation in both instances, the beginning and ending, is a fulfillment of the parable of the ten virgins. Sister White informs us the foolish virgins are Laodiceans. Shebna represents Laodicean Adventists in the beginning and ending of Adventism. Eliakim, the son of Hilkiah represents Philadelphian Adventists.
以賽亞書二十二章，係復臨運動起頭搭末了个一幅表號。勒兩段歷史當中，攏有一場分別；頭一趟發生勒一八四四年十月二十二日，後一趟還要再發生勒星期日法令个辰光。該兩擺个分別，無論係起頭抑係末了，攏係十个童女比喻个應驗。懷姊妹告訴我儂，愚拙个童女就是老底嘉人。舍伯那，勒復臨運動个起頭搭末了，表號老底嘉个復臨信徒。希勒家个兒子以利亞敬，表號非拉鐵非个復臨信徒。
But Hilkiah also represents the father of Adventism for “he shall be a father to the inhabitants of Jerusalem, and to the house of Judah.” William Miller was respectfully called “Father Miller.” Miller had “the key of David” placed upon his shoulder, which represents his method of studying the Scriptures, “line upon line.”
弗但希勒家也表徵安息日復臨派个父，因為「伊必作耶路撒冷居民个父，也作猶大家个父。」威廉·米勒受人恭敬咾稱做「米勒父」。米勒个肩頭上安放了「大衛个鑰匙」，此乃表徵伊研讀聖經个方法，就是「一行又一行」。
The casket being the Bible, he used the “key of David” representing the rules of prophetic interpretation that he employed to open the truths of the first angel. Those rules, (the key of David) and his prophecy of doom (the burden) that was understood with the key of David were hung “as a nail in a sure place” in the sanctuary. The “nail” was the date of October 22, 1844. The word “nail” means a pin, a nail or a stake, representing a waymark. The “burden,” or the prophecy of doom that was hung upon that nail was the first angel’s message and that message came to a conclusion on October 22, 1844, when the prophecy of doom had been fulfilled and was removed, cut down and it fell. It was removed for the prophetic message of doom had become past tense, and the nail then had to be moved into the Most Holy Place, where another burden of doom would be hung upon it.
既然箱櫃就係《聖經》，伊就用了「大衛个鑰匙」，也就是伊用來開啟頭一位天使真理个預言解釋規則。許啲規則（大衛个鑰匙）以及伊个災禍預言（重擔），就是藉著大衛个鑰匙所明白个，攏掛勒聖所內，「像釘子釘勒穩當个所在」。許個「釘子」就是一八四四年十月二十二日。 「釘子」个意思，就是栓、釘，或樁子，表明一個路標。掛勒許個釘子頂个「重擔」，也就是災禍个預言，就是頭一位天使个信息；許個信息勒一八四四年十月二十二日告一段落，彼時災禍个預言已經應驗，就徙開、砍落，而且跌落。伊被徙開，因為預言中个災禍信息已經成了過去式；許個釘子就必須徙入至聖所內，勒許裏，另外一個災禍个重擔要掛勒伊頂高。
Miller’s prophecy of doom, that was understood by the prophetic rules represented as “the key of David” would place a nail in the holy place that would hold all the glory of his father’s house. The word “glory” in the passage means weight. What holds the weight of a house is the house’s foundation. Miller’s foundational work holds the weight of all the additional light of the third angel’s message represented by the “offspring and the issue.” It holds the weight of all the various vessels of the temple. And the foundation was laid for a temple to place a glorious throne.
米勒关于毁灭个预言，照先知预言个规则——表明为“戴维个钥匙”——所理解，就会㧤圣所里安下一只钉子，来担住伊父家一切个荣耀。经文里个“荣耀”一词，意思是分量。担住房屋分量个，乃是房屋个根基。米勒个根基性工作，担住第三位天使信息一切额外亮光个分量，这些亮光乃以“子孙并所生个”来表明。伊也担住圣殿里各样器皿个分量。并且，这根基已经立好，为着一座圣殿，好安放一个荣耀个宝座。
Eliakim the son of Hilkiah represents the Philadelphian church. Eliakim means the God of raising, for Eliakim, the father of Jerusalem represents William Miller who God used to raise up the foundations of God’s chosen covenant people. He is the son of Hilkiah which is derived from two words, the second being God and the first meaning “smoothness” as in smoothness of speaking. Hilkiah represents God’s Word or voice and His son represents the raising of the temple.
希勒家个儿子以利亚敬，预表非拉铁非教会。以利亚敬个意思，是“兴起个上帝”；因为以利亚敬——耶路撒冷个父——预表威廉·米勒，上帝曾使用伊来兴起上帝所拣选、立约之民个根基。伊是希勒家个儿子；“希勒家”一名系由两个词构成，第二个是“上帝”，第一个个意思是“说话个流利平顺”。希勒家预表上帝个道或伊个声音，而伊个儿子则预表圣殿个兴起。
At the end of Adventism there must be a prophecy of doom, and that prophecy is the third angel of Revelation fourteen. There must be a key at the end that was typified by Miller’s key. The “key” in our day is based upon the repetition of history, and especially the rule of first mention, which includes or is the principle represented by Christ Himself as the Alpha and Omega. There must be a son of Miller. Miller then as the father becomes Hilkiah the Word of the Lord, and the son of Miller is Eliakim, meaning the God of raising. Father Miller raised the temple and the son of Miller identifies when Laodicea and Philadelphia are separated and the Philadelphians are raised up as an ensign. There must be a nail that is fastened, but not in the holy place as in Miller’s history, but in the Most Holy Place. That nail and the burden that is hung upon it will be cut off at the end of the third angel’s message as it was at the end of the first angel’s message. When Michael stands up and human probation closes the prophecy of doom will be past tense, removed, cut off and fallen.
复临运动个末后，必定有一则灾祸个预言；该则预言，就是《启示录》第十四章里向个第三位天使。末后也必定有一把钥匙，是米勒个钥匙所预表个。阿拉今朝个“钥匙”，是建立勒历史重复个基础之上，特别是建立勒“首次提及”个原则之上；此原则包含，抑或就是那由基督自家所表明个原则——阿尔法搭俄梅戛。必定有一个“米勒之子”。阿末，米勒作为父，就成为希勒家——耶和华个话语；米勒之子就是以利亚敬，意思是“兴起个上帝”。父米勒兴起圣殿；米勒之子则指出，当老底嘉搭非拉铁非被分开个辰光，非拉铁非人就被兴起，作为一面旗号。必定有一根钉子是钉牢个；不过弗是像勒米勒历史里向，钉勒圣所里，而是钉勒至圣所里。该根钉子，以及挂勒其上个担子，必定会勒第三位天使信息个末了被剪除，正像勒第一位天使信息个末了曾被剪除一样。及至米迦勒兴起、人类恩典时期终结个辰光，该则灾祸个预言就要成为过去时，已经被挪去、被剪除、并且倒下了。
The separation or scattering after the passing of time in 1844 will be repeated at the Sunday law. Isaiah twenty-two is an illustration of the circumstances that lead to the separation of Laodicean Adventists from Philadelphian Adventists that takes place at the Sunday law crisis.
1844年時期過去之後所發生个分離抑或分散，到了星期日法辰光還要重演。《以賽亞書》二十二章正是一幅圖畫，說明到咾在星期日法危機當中，致使老底嘉个復臨信徒脫離非拉鐵非个復臨信徒个種種情形。
And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked: I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see. As many as I love, I rebuke and chasten: be zealous therefore, and repent. Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:7–22.
儂著寫俾老底嘉教會個使者：阿們、忠信真實個見證、上帝創造個元始，按能講：我曉得儂個行為，儂勿冷勿熱；我巴望儂或冷或熱。故此因為儂溫吞，既勿冷也勿熱，我就要從我嘴裡把儂吐出去。因為儂講：我是富足个，財物也加增了，啥物攏勿缺；儂卻勿曉得儂是困苦、可憐、貧窮、眼瞎、赤身个。我勸儂向我買經火鍛煉个金子，叫儂得著富足；也買白衣穿上，叫儂赤身个羞恥勿露出來；又用眼藥抹儂个眼睛，叫儂會看見。凡是我所疼愛个，我就責備管教；所以儂著發熱心，也著悔改。看哪，我立勒門外叩門；若有人聽見我个聲音，就開門，我要進到伊那裡去，我要同伊一淘吃晚飯，伊也要同我一淘吃。得勝个，我要賞賜伊同我坐勒我个寶座上，就像我也曾得勝，現今同我父坐勒伊个寶座上一樣。有耳朵个，就應當聽聖靈向眾教會所講个話。啟示錄 3:7–22。
After the introduction to the dream James White, then includes the dream with footnotes. I have no problems with James White’s application of Miller’s dream, in spite of the fact that we have published often an interpretation of his dream that differs somewhat from James White’s. The basic approach of James White that differs from what we have published is that he places the “jewels” in the context of God’s people, and we understand the jewels are prophetic truths. There is no contradiction for a man reflects what he believes, and the scattering of the jewels after the Great Disappointment typifies the scattering of God’s people PRIOR to the Sunday law. But this fact is for a future study.
詹姆斯·怀特喺对该异梦作过引言之后，就将异梦本文连同脚注一并收入。对于詹姆斯·怀特将米勒此梦所作个应用，我并无异议，尽管我拉出版物里常常刊出个、对伊此梦个一种解释，同詹姆斯·怀特个解释略有不同。詹姆斯·怀特个基本路向，同我拉所发表个不同之处，乃在于伊将“珠宝”置于上帝子民个语境之中；而我拉则领会，这些珠宝乃系预言个真理。此中并无矛盾，因为一个人所反映个，正是伊所信个；并且，大失望之后珠宝个分散，乃预表主日法令之前上帝子民个分散。不过，这一点要留待日后个研究再作探讨。
James White’s introduction to William Miller’s Dream
詹姆斯·怀特为威廉·米勒《异梦》所作个序言
“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.
“下底个梦，喺两年多之前就已经登勒《Advent Herald》浪向。阿歇辰光我就看见，该梦明明白白标出阿拉过去等待主第二次降临个经历，而且上帝赐下该梦，系为着分散羊群个益处。
“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.
「喺主个大而可畏之日将近个诸般兆头当中，上帝安置了梦。参看《约珥书》2:28–31；《使徒行传》2:17–20。梦可能有三种来路：第一，『因事务多，就令人发梦。』参看《传道书》5:3。第二，凡落喺撒但个污秽之灵同迷惑底下个人，可能因其影响而有梦。参看《申命记》8:1–5；《耶利米书》23:25–28；27:9；29:8；《撒迦利亚书》10:2；《犹大书》8。第三，上帝向来曾经，并且如今仍旧，或多或少借着梦教训伊个百姓；此等梦乃借天使同圣灵个运行而来。凡站喺真理明光之中个人，必晓得上帝几时赐给伊梦；如此个人，也勿会受假梦个欺哄，致使偏离正道。」
“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 12:5.
伊講：「㑚今朝聽我个話；若㑚中間有先知，我耶和華會喺異象當中向伊顯明我自家，也會喺夢中對伊講話。」民數記 12:5。
“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, in Genesis 37:5–9, and then the interesting story of their fulfilment in Egypt.
雅各講：「耶和華个使者㗂夢中對我講。」《創世記》31:2。 「上帝夜裡㗂夢中臨到亞蘭人拉班。」《創世記》31:24。請讀約瑟个夢，㗂《創世記》37:5–9，然後再讀伊拉佇埃及應驗个精彩事蹟。
“In Gibeon the Lord appeared to Solomon in a dream by night. 1 Kings 3:5. 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.
「㑚基遍，主夜里向所罗门显现于梦中。」列王纪上 3:5。〈但以理书〉第二章里头个大而要紧个像，也是在梦中赐下个；第七章里个四个兽等异象，亦复如是。当希律想要毁灭幼小个救主辰光，约瑟在梦中受警戒，逃往埃及。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.
「上帝講：到末後個日子，吾要將吾個靈澆灌凡有血氣個；恁個兒子同女兒要講預言，恁個少年人要看見異象，恁個老年人要做異夢。」使徒行傳 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.
「藉著異夢搭異象个預言恩賜，㑚搭聖靈个果子；到末後个日子裡，這恩賜必要充分顯明，成為一個記號。這原是福音教會个恩賜之一。」
“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.
「伊賞賜有些作使徒；有些作先知；有些作傳福音个；有些作牧者同教師；為着成全眾聖徒，為着事奉个工作，為着建立基督个身體。」以弗所書 4:11, 12。
“And God hath set some in the church, first apostles, secondarily PROPHETS, etc. 1 Corinthians 7:28.
「上帝喺教會裡設立咾一些人：第一係使徒，第二係先知，等等。」哥林多前書 7:28。
“Despise not PROPHESYINGS. 1 Thessalonians 5:20. See also Acts 13:1; 21:9; Romans 12:6; 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 cannot 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.
“弗可藐视预言。帖撒罗尼迦前书 5:20。另看使徒行传 13:1；21:9；罗马书 12:6；哥林多前书 14:1, 24, 39。先知抑或预言，乃为基督教会得造就而设；并无一毫证据可从 神个圣言里向提出，证明伊拉应当于传福音个、牧者搭教师尚未止息之先就止息。然则反对个人讲：‘假异象搭假梦忒多了，我对这一类个事体实在弗能有信心。’此话倒也真实：撒但有伊个仿冒。伊历来总有假先知；而今朝当伊欺哄搭得胜个末后一刻，我拉当然更可预料会有此等事。若有人因有仿冒个存在，就弃绝此等特别启示；伊也同样可以再进一步，竟否认 神曾用梦或异象向人显明伊自己，因为仿冒历来总是有个。”
“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.
「夢境同異象，乃是上帝向人啟示伊自家个媒介。藉此媒介，伊曾向眾先知發言；伊也已經將預言个恩賜安置勒福音教會諸般恩賜當中，並且將夢境同異象列勒『末後个日子』其餘个徵兆一道。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.” James White, Brother Miller’s Dream, 1–3.
「我喺以上个论述所怀个宗旨，乃是要照着圣经个方式消除异议，并为读者个心思预备好，来领受以下个内容。」James White, Brother Miller’s Dream, 1–3.
William Miller’s Second Dream
威廉・米勒个第二个夢
“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.
“我梦见 神借一道看弗见个手，送拨我一只做工离奇精巧个匣子，约有十寸长、六码见方，系用乌木搭珍珠镶嵌成个。匣子浪附有一把钥匙。我随即拿起钥匙来，打开了匣子；当时，叫我惊奇诧异个是，我看见里向装满了各样各式、大小弗一个珠宝、钻石、宝石，并各等尺寸搭价值个金银钱币，都雅致安排勒匣子里各自个位子浪；伊拉就迭能样安排着，反射出一种光辉荣耀，除脱太阳以外，再无啥物可以相比。”
“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，虽则我个心为其所包含个灿烂、华美搭价值大大欢喜，我也弗应当单独享受眼前这幅奇妙个景象。故此，我就把伊摆勒我房里当中个桌子浪，并传出话去，凡有心愿个侪人，都可以来望一望此生人所曾见过个最荣耀、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. 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.
“百姓开始进来，起初人数无几，后来越来越多，成了一大群。伊拉头一遭朝匣子里向进去个辰光，便会惊奇，并高声欢喜。弗过，等看客多起来之后，众人就开始搅扰那些珠宝，把伊拉从匣子里拿出来，散摊勒桌上。我便开始想，主人必要向我手里再讨回这匣子并这些珠宝；倘若我任凭伊拉散失，我就再也弗能像从前一样把伊拉一一安放回复匣子里；并且觉得，我终究决弗能担当这责任，因为其责任实在极其重大。于是我就开始恳求众人弗要动伊拉，也弗要把伊拉从匣子里拿出来；但我越是恳求，伊拉越是散乱；到如今，伊拉竟像是散得满房间都是，落勒地板上，也落勒房里每一件家具之上。”
“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.
“我其后看见，伊拉勒些真珠宝搭铜钿里向，撒开了数勿尽个伪珠宝搭假铜钿。我为伊拉卑鄙个行径搭忘恩负义，大大发怒，便为此责备伊拉、斥责伊拉；弗过，我越责备，伊拉就越把伪珠宝搭假铜钿撒勒真个里向。 ”
“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.
“其辰，我里向个肉体之魂就烦乱起来，开始用肉体个力量推伊拉出房间；然而当我推脱一个个辰光，又有三个要进来，带进泥垢、刨花、沙粒并各样垃圾，直到伊拉把一切真正个珠宝、钻石搭铜钿全盖勒底下，叫人再也看勿见。伊拉还撕碎我个匣子，掼散勒垃圾当中。我想，没一个人顾及我个忧伤搭我个忿怒。我就全然灰心丧志，坐落来哭了。”
“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. 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.
「當我為着我偌大个損失搭責任恁般哭泣悲哀个辰光，我記念着上帝，懇切禱告，求伊差遣幫助畀我。霎時間，門就開了，有一個人走進房間；彼時眾人攏離開了。伊手裏拿着一把掃塵个刷子，打開窗戶，就開始將房間裏个灰塵搭垃圾掃刷出去。 」
“I cried to him to forbear, for there were some precious jewels scattered among the rubbish.
「我向伊哀求，叫伊且慢動手，因為垃垃裡向散落著幾粒寶貴个珠寶。」
“He told me to ‘fear not,’ for he would ‘take care of them.’
伊对我講：「弗要驚」，因爲伊會「看顧佢拉」。
“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.
“后来，伊拂去尘土搭垃圾、假珠宝搭伪币个辰光，伊拉一齐腾起来，从窗口里向外飞出去，像一团云一样，风把伊拉吹走了。忙乱当中，我闭起眼睛一歇；等我张开眼睛个辰光，垃圾已经统统无没了。宝贵个珠宝、钻石、金银个钱币，纷纷扬扬散满了整间房间。 ”
“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.
“伊随后摆上一只匣子，较前一只大得多，也美得多；又双手一把把拢起那些珠宝、金刚钻同钱币，掼进匣子里，直到一件也弗剩，虽则其中有些金刚钻还弗及针尖恁般大。
“He then called upon me to ‘come and see.’
伊随後召我來「來看」。
“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, every one 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.
“我朝箱仔里向望去，勿过我个眼睛叫所看见个景象照得发花。伊拉放出来个光彩，比起先前个荣耀还要强十倍。我想着，伊拉一定叫许班恶人个脚，在沙里磨擦过；因为就是许班人把伊拉撒开来，又踏勒尘土里。伊拉勒箱仔里摆得齐齐整整，分外好看，个个都勒自家个位子浪，完全看勿出摆进去个人曾经费过啥个力气。我因为极大个欢喜就喊出声来，阿个喊声就把我叫醒了。”《早期著作》，81–83。
James White’s Footnotes
詹姆斯·怀特个脚注
“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.
「櫝」表徵《聖經》中關乎我主耶穌基督第二次降臨个大真理；此等真理乃賜與米勒弟兄，俾伊向全世界宣揚。
“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.
“所謂『附仔鑰匙』，乃是佢詮釋預言聖言个法度——以經解經——聖經自家做自家个註解者。用此鑰匙，米勒弟兄打開了『匣子』，也就是主降臨於世界个大真理。”
“‘The people began to come in, at first few in number, but increasing 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.
“‘众百姓开始陆续进来，起初人数勿多，后来增添到成为一大群。’ 当米勒弟兄并其余极少数人最初传讲降临之道理辰光，伊个道理所产生个影响甚微，因之而被唤醒个人也极少；但是自1840年到1844年，凡是此道被传讲个所在，整个社会都被震动起来。”
“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.
「各色各樣、大小弗一个『珠寶、鑽石等等』，『華美地安排列在匣子裏各自个所在』，乃係表明上帝个眾兒女，[瑪拉基書 3:17，] 伊拉來自各教會，也來自人生差弗多各樣个地位同景況；伊拉領受了基督復臨个信仰，並且人看見伊拉在各自个崗位上，為着神聖个真理之因，勇敢地站立。當伊拉照此秩序而行，各人留心自家个本分，並謙卑地行在上帝面前个辰光，『伊拉便向世界反照出一道光同榮耀』，其程度只有使徒時代个教會可以相比。這信息，[啟示錄 14:6, 7] 彷彿乘着風个翅膀傳揚出去；而這個邀請：『來罷，因為樣樣事體現今都齊備了，』[路加福音 14:17。] 也帶着能力同功效傳播開去。」
“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. 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 fulfilment of prophecy in our past advent experience.
「當飛翔个天使〔啟示錄 14:6, 7.〕起先開始傳講永遠个福音辰光，『應當敬畏上帝，將榮耀歸畀伊；因為伊審判个時辰已經到哉，』許多人一看到耶穌个降臨同萬物復興，就歡呼快樂；後來卻反對、譏誚，並譏笑一息前還曾使伊拉歡喜个真理。伊拉攪擾並分散了寶石。此事就帶我拉來到 1844 年个秋天，就是分散个時候開始个辰光。記牢此點：攪擾並分散寶石个，正是從前曾經『歡呼快樂』个人。自 1844 年以來，從來弗曾有人像此等人恁般有效地分散羊群、引伊拉走迷；因為伊拉從前曾傳講真理，也曾因之歡喜，後來卻否認了上帝个工作，以及預言在我拉過去復臨經歷當中个應驗。」
“Brother Miller’s testimony, for a number of months after the Midnight cry, at the seventh month, 1844, was that the door was shut, and that the advent movement was a fulfilment of prophecy, and that we had been right in preaching time. He then exhorted his brethren, through the Advent Herald to hold fast, to be patient, and not grudge against one another; and God would soon justify them for preaching time. In this way he plead for the jewels, while he felt his ‘accountability’ for them, and that ‘it would be immense.’
“米勒弟兄个见证，系讲，自打1844年第七个月“半夜呼声”以后，有好几个月，门已经关脱咾；降临运动乃系预言个应验；并且阿拉传讲时辰原系对个。后来伊借着《Advent Herald》劝勉伊个众弟兄，要持守到底，要忍耐，弗可彼此埋怨；上帝也快就要为伊拉传讲时辰来表明伊拉为义。伊就用仔恁样个法子，为仔诸般宝石恳求；同时伊自家也感觉着，伊对伊拉有“责任”，并且“该责任将系极大个。””
“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.
「摻雜勒眞寶石當中个『假珠寶搭贗幣』，明明白白是指自1844年門關起以來个假歸信者，抑或『外邦个子女』，[Hosea 5:7.]」
“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.
第二只“比先前大得多、也美得多个匣子”，分散个“宝石”、“金刚钻”搭“钱币”都收拢勒里向个，就表明活泼现今真理个广大田地；分散个羊群要聚集到其中，就是十四万四千人，伊拉众人都有永生上帝个印记。连一颗宝贵个金刚钻也弗会留勒黑暗里。虽则有个“还弗比针尖大”，也弗会给忽略，也弗会勒上帝收聚伊个宝石个此日给遗漏脱。[玛拉基书 3:16–18。] 伊能差遣伊个天使，催促伊拉快快出去，正像伊从前领罗得出所多玛一样。“主勒地上必要成就伊个工，并且要速速个成就。” “伊要按公义把这工截短。”见《罗马书》9:28。
“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.
「『塵垢搭刨花、沙子並各樣垃圾』，乃是表徵自一八四四年秋天以來，帶到復臨信徒當中个種種並且眾多个錯謬。此地我將提到其中幾樣。」
“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 Saviour, blasphemy, and it is blasphemy now.
“1．有一眼‘牧人’，㧟夜半呼喊一发出了之后，妄自采取一种立场，讲第七月运动所伴随个圣灵严肃、融化人心个能力，不过是一种催眠个影响。George Storrs 是最早采取此种立场个人之一。请看伊㧟 1844 年后半段发表个著作，载于当时㧟纽约城出版个《Midnight Cry》。J. V. Himes 于 1845 年春季个 Albany Conference 上讲，第七月运动产生个催眠有七英尺恁深。此话是一个当时在场并亲耳听见此语个人告诉我个。还有别人，曾积极参与第七月呼喊，而后竟宣称该运动是魔鬼个工作。把基督同圣灵个工作归诸魔鬼，㧟我拉救主个日子里是亵渎，如今也还是亵渎。
“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.
“2．關於確定辰光个許多試驗。自從二千三百日到1844年告終以後，已經有相當多人，由弗同个人，替佢个終結定落許多辰光。渠拉勒樣做，就係挪去哉『地界標記』，也替整個復臨運動罩上哉黑暗搭疑惑。
“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.’
“3．灵媒主义搭搭伊种种幻想搭铺张靡费。恶魔个该种诡计，已经成就咾一桩骇人个死亡之工，实在当得起用‘刨花’搭‘各样垃圾’来表明。许多吞下灵媒主义毒药个人，也承认阿拉从前复临经历个真理；正因为该桩事实，许多人就受引诱去相信：灵媒主义就是相信上帝曾经于1843年搭1844年引导大复临运动个自然结果。彼得讲着那些要‘私下引进陷害人个异端，连买赎伊拉个主也否认’个人，就讲：‘因着伊拉个缘故，真道要受毁谤。’
“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.
“4. S. S. Snow 自称为‘先知以利亚’” 此人一生行径诡异狂妄，也曾在此死亡之工中充当其角色；伊个行径，喺许多诚实灵魂心里，已倾向于叫等候个圣徒所持个真实地位遭受羞辱、失落声誉。
“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, &c. &c.
「對於迭隻錯謬个目錄，我還可以添上許多別樣个項目，像《啟示錄》20:4、7 所講个『一千年』已經過去，《啟示錄》7:4；14:1 所講个十四萬四千人，基督復活之後『起來，從墳墓裡出來』个人，無須做工个道理，嬰孩滅亡个道理，等等，等等。 」
“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,’ &c. &c. See Isaiah 59:14. 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 Bro. 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.
“遮错误遭到极其勤力个散播，并且一径向等候个羊群强加，以致到米勒弟兄得着该异梦个辰光，真正个宝珠‘拨排除勒眼目之外，望勿见’，先知个话就派得着用场——‘审判反转退后，公义远远站住，’等等等等。参看《以赛亚书》59:14。阿辰光，全国并呒一张复临报刊提倡现今真理个事业。《Day-Dawn》是末后一份还勒保卫小群真实立场个刊物；不过主赐该梦拨米勒弟兄以前好几个月，该刊就已经停脱了；并且勒伊临终前末后一番挣扎里，竟指引困倦叹息个圣徒望向1877年——阿辰光还勒将来三十年之后——当作伊拉最终得拯救个时候。哀哉！哀哉！怪勿得米勒弟兄勒伊个异梦里，因着阿种悲惨个光景，‘坐下来哭泣。’”
“Brother Miller closed his eyes in death, December 22, 1849, which fulfilled the following words in his dream, ‘In the bustle I closed my eyes for a moment.’ This wonderful fulfilment is so plain that none will fail to see it.
「米勒弟兄佇一八四九年十二月二十二日閉目而終，應驗了伊夢中下底幾句話：『佇一片忙亂之中，我閉起眼睛一忽兒。』者等奇妙个應驗恁般分明，無一個人會看弗出來。」
“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.
“箇只匣子，象徵著米勒弟兄向世界所傳佈个復臨真理，正如十個童女个比喻所標明个。[Matthew 25:1–11.] 第一，時辰，1843年；第二，遲延个時候；第三，半夜呼聲，就係1844年第七月；第四，關門。凡自1843年以來讀過第二次復臨報刊个人，無一會否認米勒弟兄曾主張復臨歷史當中箇四個要緊个要點。箇套和諧一致个真理體系，或者講箇只‘匣子’，已經給那些棄絕自家經歷、並且否認彼等同米勒弟兄一道曾經如此無畏向世界宣講个真理个人，撕碎了，散落垃雜當中。”
“The church will then be pure and ‘without fault before the throne of God,’ having confessed all their errors, faults and sins, and having had them washed away by the blood of Christ and blotted out, they will be without ‘spot or wrinkle, or any such thing.’ Then they will shine with ‘ten times their former glory.’” JAMES WHITE Oswego, May, 1850.
到辰光，教会就会纯洁，且“在 神宝座前无有瑕疵”；伊拉既然已经承认自家一切个错误、过失同罪孽，并且靠着基督个宝血得着洗净、涂抹，就会成为“无有玷污、无有皱纹，或别样之类个瑕疵”。到辰光，伊拉就要显出“比从前荣耀十倍”。詹姆斯·怀特，奥斯威戈，1850年5月。