“We should know for ourselves what constitutes Christianity, what is truth, what is the faith that we have received, what are the Bible rules—the rules given us from the highest authority.” The 1888 Materials, 403.
“我伲应当自家晓得，啥个构成基督教，啥个是真理，啥个是我伲所领受个信仰，啥个是《圣经》个规条——就是从至高权柄赐拨我伲个规条。”《1888年材料》，403。
For several years Future for America has identified that the seven churches of Revelation not only represent the history of modern Israel from the time of the apostles until the end of the world, but that the seven churches also represent ancient Israel from the time of Moses until the stoning of Stephen. The pioneers of Adventism did not teach this truth, but they understood and employed the principles that establish this truth. Jesus identifies the end from the beginning and ancient Israel represents modern Israel. Therefore, any truth that is part of the prophetic characteristics of modern Israel also existed in ancient Israel.
好几年以来，Future for America 一直指出，《启示录》个七个教会，弗但代表了现代以色列自使徒时代起一直到世界末了个历史，而且个七个教会也代表了古代以色列自摩西时代起直到司提反被石头打死为止个历史。复临运动个先驱并弗曾教导过箇个真理，弗过伊拉晓得并运用了建立箇个真理个原则。耶稣从起头指明末后，而古代以色列乃是现代以色列个预表。故此，凡属现代以色列预言特征之一切真理，也同样存在于古代以色列。
Before Millerite history the traditional Christian view of the seven churches was that they represented the actual churches in Asia minor during the time of John. The traditional view also understood that the counsel to the individual churches may also be understood to represent specific counsel to various churches throughout Christian history, and also that the very same counsel and warnings is for individual Christians. They also understood that the seven churches represent seven periods of church history from the time of the disciples until the end of the world. These perspectives pre-dated the Millerite history. Those four recognitions of the seven churches that make up the traditional view that pre-dated William Miller were and are based upon the “historicist” interpretation of the Bible. It is that methodology that God’s angels led William Miller to adopt.
弥勒派历史以先，基督教对七个教会个传统看法是：伊拉代表约翰辰光小亚细亚个实际教会。传统个看法也认为，赐拨各个教会个劝勉，也可当作是对基督教历史当中各样教会个特定劝勉来理解；并且，同样个劝勉搭警告，也是赐拨个别基督徒个。伊拉也明白，七个教会代表从使徒个时代直到世界末了个教会历史七个时期。这几种观点，早在弥勒派历史以前就已经有了。构成威廉·弥勒以前传统看法个、关于七个教会个四项认识，过去是、如今也是建立勒《圣经》“历史主义”解释法个基础浪。正是这种方法，上帝个天使引导威廉·弥勒去采纳。
“The seven churches of Asia is a history of the church of Christ in her seven forms, in all her windings and turnings, in all her prosperity and adversity, from the days of the apostles down to the end of the world. The seven seals are a history of the transactions of the powers and kings of the earth over the church, and God’s protection of his people during the same time. The seven trumpets are a history of seven peculiar and heavy judgments sent upon the earth, or Roman kingdom. And the seven vials are the seven last plagues sent upon Papal Rome. Mixed with these are many other events, woven in like tributary streams, and filling up the grand river of prophecy, until the whole ends us in the ocean of eternity.
“亚细亚个七个教会，乃是基督教会历史个写照；伊勒以七种形态显现，经过种种曲折转折，历尽兴盛搭患难，自使徒个日子起，一直到世界个末了。七印，乃是地上列样权势搭君王对于教会所行之事个历史，也记载上帝于同一时期对伊子民个保守。七号，乃是临到大地，或罗马国，个七样特别而沉重个审判历史。七碗，则是降于教皇罗马个末后七灾。夹杂于其中个，还有许多别样事件，像支流一样交织其间，充满预言个大江，直到全篇终归于永恒个海洋。”
“This, to me, is the plan of John’s prophecy in the book of Revelation. And the man who wishes to understand this book, must have a thorough knowledge of other parts of the word of God. The figures and metaphors used in this prophecy, are not all explained in the same, but must be found in other prophets, and explained in other passages of Scripture. Therefore it is evident that God has designed the study of the whole, even to obtain a clear knowledge of any part.” William Miller, Miller’s Lectures, volume 2, lecture 12, 178.
「㑚對我來講，乃係約翰於《啟示錄》裡預言个規劃。凡欲明白此書个人，必須對上帝聖言其餘各部分有透徹个認識。此預言中所用个形象同譬喻，並弗係都喺其本身裡向得着解明，乃必須喺別个先知書裡尋着，並喺聖經別處經文中得着解釋。所以顯而易見，上帝所定个旨意，乃係叫人研讀全體，甚至為着得着對任何一部分个清楚知識亦復如此。」威廉·米勒，《米勒講義》第二卷，第十二講，178頁。
Sister White agrees with and upholds the “historicist” view held by Miller, but she added a deeper insight to the book of Revelation than Miller saw, for Miller had not recognized the sanctuary as it truly is. He understood the sanctuary to be the earth. Sister White recognized that when Jesus presented the predictions represented in the book of Revelation, that Christ was doing so in conjunction with His work as the heavenly High Priest.
怀爱伦姊妹赞同并维护米勒所持守个“历史主义”观点，不过伊对于《启示录》个领会，比米勒所看见个更加深一层，因为米勒并呒没认清圣所个真实意义。伊把圣所理解成功地。怀爱伦姊妹则认清，当耶稣提出《启示录》里所表明个预言辰光，基督乃是连同伊作为天上大祭司个职分来行此事。
When John turns and sees Christ, He is walking among the candlesticks in priestly garments, and the candlesticks are located in the holy place, and therefore in the history after His ascension, but before He moved into the Most Holy Place in 1844. Miller could not have understood the significance of this reality. Neither would have Tyndale, Luther or John Wycliffe or any of the early reformers. Truth is progressive, shining brighter and still brighter unto the perfect day.
約翰一轉身看見基督，伊著祭司个衣裳，行走勒燭臺當中；燭臺設勒聖所裡向，所以這乃是指伊升天以後、卻還未曾勒1844年進入至聖所之前个歷史時期。米勒弗可能明白這一個事實个意義。丁道爾、路德、抑或約翰·威克里夫，以及早期个改教者，也同樣弗會明白。真理是漸進个，照耀得越來越明亮，直到完全个日子。
“The great principle so nobly advocated by Robinson and Roger Williams, that truth is progressive, that Christians should stand ready to accept all the light which may shine from God’s holy word, was lost sight of by their descendants. The Protestant churches of America,—and those of Europe as well,—so highly favored in receiving the blessings of the Reformation, failed to press forward in the path of reform. Though a few faithful men arose, from time to time, to proclaim new truth and expose long-cherished error, the majority, like the Jews in Christ’s day or the papists in the time of Luther, were content to believe as their fathers had believed and to live as they had lived. Therefore religion again degenerated into formalism; and errors and superstitions which would have been cast aside had the church continued to walk in the light of God’s word, were retained and cherished. Thus the spirit inspired by the Reformation gradually died out, until there was almost as great need of reform in the Protestant churches as in the Roman Church in the time of Luther. There was the same worldliness and spiritual stupor, a similar reverence for the opinions of men, and substitution of human theories for the teachings of God’s word.” The Great Controversy, 297.
罗宾逊搭罗杰·威廉斯所高尚倡导个伟大原则，就是：真理是渐进个；基督徒应当随时预备接受一切从上帝圣言里照出来个亮光。奈何伊拉个后代对者个原则失去了看重。美国个新教各教会——欧洲个也一样——既蒙大恩，领受了宗教改革个福分，却呒没继续沿牢改革个道路向前推进。虽则时常也有少数忠信个人兴起来，宣告新真理，揭露长久所怀抱个谬误；然而大多数人，像基督时代个犹太人，或路德时候个教皇派一般，只求照伊拉祖宗所信个去信，照伊拉祖宗所活个去活。故此，宗教再一遍蜕变成形式主义；而那些若教会继续行走勒上帝圣言个亮光里，本来早应当弃绝个错误搭迷信，反倒仍旧保存，且加以珍爱。于是，宗教改革所激发个精神，渐渐消亡，直到新教各教会对于改革个需要，几乎搭路德时代个罗马教会一样大。彼处有一样个属世气息搭灵性昏睡，也有相仿个对人意见个尊崇，并且拿人个理论来替代上帝圣言个教训。》善恶之争，《297页。
If the fact that truth develops progressively throughout history is not recognized, then the significance of any new light in this final generation may very well be impossible to recognize. Once a person ceases to understand the progressive nature of “truth,” they automatically begin to rely upon traditions, customs and fallen human guidance.
若弗認識着真理喺歷史當中係循序漸進咁發展个事實，箇末後一代當中任何新亮光个意義，儕極有可能無從辨識。一旦一個人弗再曉得「真理」个漸進性，伊就自然而然開始倚賴傳統、習俗同墮落之人個引導。
The methodology that Miller employed is a waymark that runs through the entire prophetic line which presents a testimony of the development of biblical truth that began with the apostles. Yet in the waymark represented by Miller, we find a beginning that demands a counterpart at the end. Most never understand these realities, but not so with Satan.
米勒所采用个方法，乃是一道贯穿整条预言线个里程碑，显明一项关乎圣经真理发展个见证；此项发展乃是由使徒起首个。然而，在米勒所表征个该道里程碑当中，倷看见一个开端；而此开端要求在终局有其相对应者。大多数人从来弗明白这些现实，但撒但却弗然。
Satan has resisted the truth and its development from his rebellion in heaven onward. When it reached the point in history that the reformers began to distinctly understand how to study the Bible, Satan did as he always does and he introduced counterfeits. The historical evidence of his work of counterfeiting the truth identifies that Jesuits such as Ribera and Louis de Alcazar focused their counterfeit methodology specifically against the book of Revelation. The corrupted methodology that is called “preterism” began in the second and third centuries with two primary representatives of that false methodology. One was Eusebius of Caesarea (260–339), and Victorinus of Pettau (died circa 304). Both of these early historical figures promoted the methodology suggesting the book of Revelation was fulfilled during the time of the Roman Empire by such historical figures as the infamous emperor Nero.
撒但自伊喺天庭背叛以来，就一直抵挡真理并其发展。及至历史发展到改革家开始清楚晓得当哪能研究《圣经》个辰光，撒但就照伊一向所做个样式，引进了假冒之物。关于伊伪造真理之工作个历史证据表明，利贝拉（Ribera）并路易·德·阿尔卡萨尔（Louis de Alcazar）等耶稣会士，乃是特特针对《启示录》来施行伊等假冒个方法。此种被败坏个方法，称为“过去派”（preterism），其开端可追溯到第二世纪并第三世纪，并有此种谬妄方法个两位主要代表人物。一位是该撒利亚个优西比乌（Eusebius of Caesarea，260–339），另一位是彼陶个维克托里努（Victorinus of Pettau，殁于约公元304年）。此两位早期历史人物都倡导一种方法，主张《启示录》早已喺罗马帝国时期、借着如恶名昭著个皇帝尼禄等历史人物而得应验。
In the nineteenth century John Darby (1800–1882) from the United Kingdom introduced another satanic methodology which was also inserted to the foot notes of the Trojan horse Bible called the Scofield Reference Bible which we have previously identified. “Dispensationalism” is a theological framework that divides history and God’s interaction with humanity into distinct periods, or ‘dispensations,’ in which God administers His plan in different ways. I note this at this point for this is one of the falsehoods that was introduced to the movement of Future for America by voices from the same area Darby had propagated his satanic ideas. Darby’s ideas that attacked Future for America were accompanied by the philosophy of the so-called modern-day “woke” movement which promotes the same anarchy represented by the French Revolution and the same licentiousness represented by Sodom and Gomorrah.
十九世纪辰光，来自联合王国个约翰·达秘（John Darby，1800–1882）引进了另一样撒但个方法；阿拉先前已经指出，这种方法也掺进了特洛伊木马式个《司可福参考圣经》（Scofield Reference Bible）脚注里向。“时代论”（Dispensationalism）是一种神学架构，拿历史以及上帝同人类之间个互动，划分成功若干个分明时期，或称“时代”；勒每一个时代里，上帝用弗同个方式施行伊个计划。我勒此地提起此事，是因为这正是从达秘传播伊个撒但思想同一地区所发出个若干声音，后来引入“Future for America”运动当中个谬误之一。达秘用来攻击“Future for America”个思想，同时还夹带脱所谓现代“觉醒”（“woke”）运动个哲学；这种哲学所鼓吹个，正是法国大革命所表征个同样无政府状态，以及所多玛同蛾摩拉所表征个同样淫荡放纵。
Today the theologians of modern Adventism employ a system of dissecting the truths of the Bible based upon a two-fold system of biblical interpretation they employ to undermine and deny both the Bible and the Spirit of Prophecy. They identify men as either experts in biblical languages or as experts in biblical history. Thus, the theologians of Adventism today control the minds of Laodicean Adventism either by interpreting God’s Word based upon a fallen man’s understanding of history or fallen man’s understanding of language. These modern manifestations of error which have been often used to attack the message you are now reading will be addressed further in these articles when we consider the symbolism of the French Revolution. Satan is alive, and he knows his time is short. The last rule of Miller’s rules, number fourteen concludes with the following paragraph.
今朝现代复临主义个些神学家，运用一种解剖《圣经》真理个体系；迭种体系建基勒伊拉所采用个双重《圣经》解释制度之上，用来破坏并否认《圣经》搭预言之灵。伊拉把人分别认作《圣经》语言个专家，抑或《圣经》历史个专家。故此，今朝复临主义个神学家，或凭一个堕落之人对历史个理解，或凭一个堕落之人对语言个理解，来解释上帝个圣言，藉此控制老底嘉复临主义个思想。迭些现代错误个表现形式，常常用来攻击侬目下正在阅读个信息；等到我拉考察法国大革命个表号辰光，会勒迭些文章里进一步加以论述。撒但是活个，伊晓得自家个时间勿多了。米勒诸规则个末后一条，就是第十四条，结束辰光有如下个一段话。
“The divinity taught in our schools is always founded on some sectarian creed. It may do to take a blank mind and impress it with this kind, but it will always end in bigotry. A free mind will never be satisfied with the views of others. Were I a teacher of youth in divinity, I would first learn their capacity and mind. If these were good, I would make them study the Bible for themselves, and send them out free to do the world good. But if they had no mind, I would stamp them with another’s mind, write bigot on their forehead, and send them out as slaves!” William Miller, Miller’s Works, volume 1, 24.
“㑚伲學堂裏所教个神學，總是建立勒某一派別个信條之上。拿一個空白个心思，去印上此種物事，也許還做得；然其結果，總歸要落到偏執。自由个心靈，永遠弗會滿足於別人个見解。假使我是教導青年神學个師傅，我頭一件事總要先曉得伊拉个領受之能同心思如何。若是此兩樣是好个，我就要叫伊拉親自查考《聖經》，再差伊拉自由出去，為世界行善。但若伊拉無心思，我就要拿別人个心思印勒伊拉身上，勒伊拉額頭上寫下‘偏執者’，再差伊拉出去做奴隸！”威廉·米勒，Miller’s Works，第1卷，24。
In the period just after John the Revelator lived, and in the days of the Reformation, Satan was actively producing false prophetic methodology to confuse and destroy true biblical analysis. What is sometimes missed in these historical facts is that all those satanic methodologies were aimed directly at no other book than the book of Revelation. That was the subject of each of these promoters of satanic confusion. The book of Revelation has always been Satan’s target. Satan knows it is the book of Revelation that he must war against. When we recognize this fact, we can then recognize another unseen reality, that is obscured by another significant truth.
喺啟示者約翰生活之後弗久个時期，並喺宗教改革个日子裡，撒但積極製造假个預言詮釋方法，為着要擾亂並毀壞真正合乎聖經个分析。喺遮些歷史事實當中，有時會予人忽略个一點是：所有遮些屬撒但个方法，所直接針對个，弗是別卷書，正是《啟示錄》。遮是每一個宣揚撒但混亂者所專注个題目。《啟示錄》一向是撒但个攻擊目標。撒但曉得，佢必須同《啟示錄》爭戰。當我伲認出遮個事實个辰光，我伲就能進一步認出另外一個未曾看見个現實；而遮個現實，卻又予另外一個重大个真理所遮蔽。
The false methodology of the Jesuits was intended to prevent a clear understanding that the pope of the Roman church is the antichrist of Bible prophecy. Every single Protestant reformer came to recognize and identify this truth. Therefore, when the accurate history of men such as Ribera and Louis de Alcazar have been publicly presented in the past through word and publication the history men such as Ribera and Louis de Alcazar was used for the purpose of demonstrating the satanic efforts to prevent a correct understanding of the “man of sin.” The written or spoken testimonies exposing the purpose of the introduction of these satanic methodologies are correct as far as they go, but Satan was attempting to cover up more than simply the biblical proofs that identify the antichrist as the pope of Rome.
耶稣会假谬个方法，原是为着阻止人清楚明白：罗马教会个教皇，就是《圣经》预言里个敌基督。每一位新教改教家末后侪认得并指明了此一真理。故此，往日借着言说搭出版，公开陈列利贝拉（Ribera）搭路易·德·阿尔卡萨尔（Louis de Alcazar）等人个确实历史辰光，这段关于利贝拉搭路易·德·阿尔卡萨尔等人个历史，乃是用来显明撒但为阻挠人对“罪人”有正确认识所施行个努力。那些揭露此等撒但方法被引进之目的个书面或口头见证，就其所达到个范围而言，侪是正确个；然而，撒但是想要遮掩个，并弗只是《圣经》中那些指明敌基督就是罗马教皇个凭据。
There are truths in the book of Revelation that have been covered up with the confusion produced by these false systems of biblical interpretation that are outside the subject of the man whose number is six, six, six. One of those truths is most definitely the truth represented when the seven churches are understood in their fullest development. There are truths located within the seven churches that speak directly to the history that got under way on September 11, 2001 and ends in the Sunday law crisis. Satan has been seeking to keep this light buried, and he invented the satanic methodologies to obscure several gems of truth located in the book of Revelation, not only the identification of the pope of Rome as the antichrist.
《启示录》内底有些真理，因了此等伪造个圣经解释体系所生发个混乱，已经被遮蔽起来；而此等体系本身，又都游离于那号码是六六六个人之主题以外。其中一个真理，确然就是当七个教会照其最完全个发展来理解辰光所表明个真理。七个教会之中，有些真理直接讲着一段历史；此段历史起首于二〇〇一年九月十一日，而终于星期日法令个危机。撒但一直在寻求将此光埋没，所以伊发明了撒但个方法论，来遮蔽《启示录》里若干真理个宝石，并不单是罗马教皇即敌基督个辨认。
Before “the man of sin” was revealed in 538, men such as Eusebius and Victorinus attacked the book of Revelation in an attempt to obscure the rise of the papal power. Later in history Christ fulfilled His promise to Thyatira and brought forth the morning star of the reformation (Wycliffe), and Satan thereafter brought forth two prominent historical figures to champion and carry on his satanic work. The long-drawn-out war over the development of truth that reaches its climax when the secret of the book of Revelation is unsealed, (just before the close of probation) includes light from the seven churches that Miller never recognized, nor did Sister White, but it can be easily shown that both Miller and the Spirit of Prophecy uphold the new light, for new light never contradicts old light.
538年“罪恶之人”显明以前，犹西比乌（Eusebius）搭维克托里努斯（Victorinus）等人，曾攻击《启示录》，想要遮掩教皇权势个兴起。后来，伲历史当中，基督应验伊对推雅推喇个应许，带出改正运动个晨星（威克里夫，Wycliffe）；此后，撒但又带出两位著名个历史人物，来拥护并继续伊个撒但工作。围绕真理发展个漫长战争，到《启示录》之书个奥秘得着开启、而达到高潮个辰光（就系恩典时期结束之前），其中包括七个教会里向个亮光；此种亮光，米勒从来弗曾认出，怀师母也弗曾认出；不过，可以容易地证明，米勒搭预言之灵两者都维护此一新亮光，因为新亮光从来弗会抵触旧亮光。
“It is a fact that we have the truth, and we must hold with tenacity to the positions that cannot be shaken; but we must not look with suspicion upon any new light which God may send, and say, Really, we cannot see that we need any more light than the old truth which we have hitherto received, and in which we are settled. While we hold to this position, the testimony of the True Witness applies to our cases its rebuke, ‘And knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’ Those who feel rich and increased with goods and in need of nothing, are in a condition of blindness as to their true condition before God, and they know it not.” Review and Herald, August 7, 1894.
“我众有真理，这是事实；对于那些摇弗动个立场，我众必须坚忍弗拔地持守；但凡是上帝或者会差来个任何新光，我众总弗可用猜疑个眼光去看，也弗可讲：实在讲，我众看弗出，除开我众向来所领受、并且已经安定于其中个旧真理之外，我众还需要任何更多个光。只要我众抱牢这种立场，真实见证者个见证，就要将其责备应用到我众个情形上：‘还弗晓得侬是困苦、可怜、贫穷、瞎眼、赤身个。’ 那些自觉富足、财物增添、一样都弗缺个人，对于伊拉在上帝面前个真实光景，是处于瞎眼个情形里，而伊拉自己还弗晓得。”《Review and Herald》，1894年8月7日。
The primary test for new light is whether it contradicts established truth, and whether it upholds the foundational truths.
检验新亮光个主要标准，乃是看伊阿曾违背已经确立个真理，并且阿曾维护根基性个真理。
“When the power of God testifies as to what is truth, that truth is to stand forever as the truth. No after suppositions, contrary to the light God has given are to be entertained. Men will arise with interpretations of Scripture which are to them truth, but which are not truth. The truth for this time, God has given us as a foundation for our faith. He Himself has taught us what is truth. One will arise, and still another, with new light which contradicts the light that God has given under the demonstration of His Holy Spirit.” Selected Messages, book 1, 162.
“当上帝个权能为啥个是真理作见证个辰光，阿个真理就应当永永远远立定为真理。后来一切违背上帝所赐亮光个揣测，侪弗应当容让。有人会起来，拿《圣经》作出一套解释；阿套解释对佢拉自家看来是真理，其实并弗是真理。现今此时个真理，上帝已经赐拨我拉，作为我拉信仰个根基。啥个是真理，乃是伊亲自教导我拉个。会有一个起来，后来又有另一个起来，讲有新亮光；但阿种亮光却抵触上帝藉着伊个圣灵显明所已经赐下个亮光。”《信息选粹》卷一，162。
Satan has had the book of Revelation as his target of attack from the time John recorded the messages contained therein. Jesus said:
撒但自約翰記錄其中所載之信息起，就一直以《啟示錄》作爲其攻擊之目標。耶穌講：
But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Matthew 13:16, 17.
只是㑚个眼睛有福气，因为伊看见；㑚个耳朵也有福气，因为伊听见。因为我实在对㑚讲，许多先知并义人，一向想要看见㑚所看见个，却呒没看见；想要听见㑚所听见个，也呒没听见。马太福音 13:16, 17。
The blessing attached to seeing and hearing is the blessing of understanding the message of the Revelation of Jesus Christ. When John represented those in the “last days” who see and hear the message he fell down to worship the angel Gabriel, who immediately informed John not to do it.
附著勒看見搭聽見個福分，就係明白耶穌基督啟示錄信息個福分。當約翰代表「末後個日子」裏向看見搭聽見該信息個人辰光，伊就伏落來敬拜天使加百列；加百列隨卽告知約翰，弗可介樣做。
And I John saw these things, and heard them. And when I had heard and seen, I fell down to worship before the feet of the angel which showed me these things. Then saith he unto me, See thou do it not: for I am thy fellowservant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God. Revelation 22:8, 9.
我約翰看見仔遮些事，也聽見仔。聽見看見了後，我就伏落去，欲拜那位將遮些事指示我个天使脚前。伊就對我講：「千萬弗可遮樣做；因為我不過是儂个同僕，也是假使儂众弟兄先知个同僕，並仔是守本書言語之人个同僕；應當敬拜上帝。」啟示錄 22:8, 9.
Gabriel and John are both created beings, who are only to worship the Creator. Many prophets and righteous men, including angels have desired to “see” and “hear” the message of the Midnight Cry when it is repeated at the end of the world.
加百列搭约翰侪是受造之灵，不过当敬拜创造主。许多先知搭义人，连天使也在内，侪切望当半夜呼声于世界末了重申之辰，得以“看见”并“听见”其信息。
“Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.
基督讲：「恁个眼睛是有福个，因为伊拉看见；恁个耳朵也是有福个，因为伊拉听见。因为我实在对恁讲，许多先知同义人，一直想要看见恁所看见个事体，却弗曾看见；想要听见恁所听见个事体，却弗曾听见」［Matthew 13:16, 17］。凡是看见一八四三年同一八四四年所显现之事个眼睛，实在是有福个。
“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.
「信息已經賜下。重述此信息弗應該有啥耽擱，因爲時代个預兆正在應驗；收尾个工作必須完成。短短个辰光裡，將會成就一項重大个工作。照上帝个指定，弗久將有一個信息被傳出，並且會高漲成爲大聲呼喊。到咾，丹以理會站勒伊个本分之中，作出伊个見證。」《Manuscript Releases》, volume 21, 437.
What righteous men (John) and their fellow servants (angels) desired to see was the final fulfillment of the Midnight Cry at the end of Adventism when the earth would be lightened by God’s glory. That final manifestation of power in the latter rain is brought about by the unsealing of the Revelation of Jesus Christ.
义人（约翰）并伊拉同作仆役个（天使）所切望看见个，乃是复临运动末了之辰半夜呼声个最终应验；到其时，大地要因上帝个荣耀而得着光照。此后雨里末后个能力显现，乃藉着《耶稣基督启示录》个开印而成就。
Of which salvation the prophets have inquired and searched diligently, who prophesied of the grace that should come unto you: Searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow. Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into. Wherefore gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ. 1 Peter 1:10–13.
論到此救恩，眾先知，就是預言將要臨到儂等个恩典个，曾經細細查問、殷勤尋求；要查考在伊拉裡向个基督之靈，預先證明基督个苦難，並後來所要得个榮耀个辰光，到底係指明啥物，抑或啥款辰光。對伊拉有啟示，曉得伊拉服事這一切事，弗是為著伊拉自家，乃是為著我儂；這一切事，現今藉著那奉差從天浪降下个聖靈，傳福音給儂等个人，已經報與儂等了；就是天使也切切想要察看這些事。故此，儂等要束起心思个腰，謹慎自守，專心盼望耶穌基督顯現个辰光所帶來給儂等个恩典。彼得前書 1:10–13。
The prophets, righteous men and angels have desired to live in the time when the “grace” or the power of God, is poured out during the final fulfillment of the Midnight Cry. That “grace,” which is God’s creative power is brought to men when the Revelation of Jesus Christ is unsealed. Satan knows that the avenue to convey the creative power of God unto His people is accomplished by the message that is unsealed in the book of Revelation, and it has therefore been his supreme effort to confuse, suppress and cover up the light contained in the book of Revelation. That light is not simply the identification of the man of sin, for that truth has been fully documented by all the Protestant reformers centuries ago.
先知、義人並天使，攏切望活勒「恩典」——抑是上帝个權能——勒半夜呼聲最後應驗个時辰傾倒出來个辰光。該個「恩典」，就是上帝創造个權能，當耶穌基督个啟示錄受開印个辰光，便帶到人中間。撒但曉得，欲將上帝創造个權能傳到伊个百姓个門路，乃是藉着啟示錄內底受開印个信息來成就；所以伊一直用盡最大个力，欲混亂、壓制並遮蓋啟示錄內底所包含个光。該個光，並弗是單單對罪人之子个辨認，因為該項真理，幾世紀以前，已經予所有新教改革家充分記錄明白。
I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks; And in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle. His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire; And his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters. And he had in his right hand seven stars: and out of his mouth went a sharp twoedged sword: and his countenance was as the sun shineth in his strength. And when I saw him, I fell at his feet as dead. And he laid his right hand upon me, saying unto me, Fear not; I am the first and the last: I am he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and of death. Write the things which thou hast seen, and the things which are, and the things which shall be hereafter. Revelation 1:10–19.
主个日子，我在灵里，听见背后有大声音，像号筒个声音，说：我是阿拉法，我是俄梅戛；是首先个，也是末后个。侬所看见个，要写在书上，寄拨亚细亚个七个教会：就是以弗所、士每拿、别迦摩、推雅推喇、撒狄、非拉铁非、老底嘉。 我就转身，要看是啥声音对我讲话。转过身来，我看见七个金灯台；七个灯台当中，有一位好像人子，身穿长衣，直垂到脚，胸间束着金带。伊个头与头发都白得像羊毛，白得像雪；眼目像火焰；脚好像在炉中煅炼发光个精铜；声音像众水个声音。伊右手里拿着七颗星；从伊口中出来一把利个两刃剑；伊个面貌像日头在大力发光辰光个样子。 我一看见伊，就扑倒在伊脚前，像死了一样。伊就用右手按在我身上，对我说：弗要怕；我是首先个，我也是末后个；又是永活个；我曾经死过，看哪，现在又活了，直到永永远远，阿们；并且拿着阴间同死亡个钥匙。 所以，侬所看见个事，现今个事，以及此后将要有个事，都要写下来。启示录 1:10–19。
While Adventism upheld the “historicist” methodology they recognized that all the churches of Revelation two and three are repeated in the final church. Unfortunately, at the end of the nineteenth century Satan was already closing Adventism’s eyes to the sacred methodology, the protection of, and the practice of being an essential part of their responsibility as “the depositaries of the great truths of prophecy.” Even as the methodology was being set aside in Adventism, there were still those who applied the sacred methodology. We use the book, Story of the Seer of Patmos as a witness to the fact that applying all the churches to the history of Laodicea is a valid application of prophecy. The following are excerpts from that book that make the point I am referring to.
當復臨信仰堅守「歷史主義」个方法辰光，伊拉認識着《啟示錄》第二章搭第三章裡向个眾教會，末後攏會重複顯現於最後个教會裡。可惜，到仔十九世紀末，撒但已經開始使復臨信仰閉塞其眼目，無看見彼個神聖个方法，亦無看見保守此方法、並實行此方法，乃係伊拉身為「預言偉大真理个受託保管者」之責任中不可缺少个一部分。即使當此方法在復臨信仰中被擺置一旁个辰光，仍舊有一啲人應用此神聖个方法。我拉引用《拔摩海島先見者个故事》此本冊，作為見證，證明將眾教會攏應用於老底嘉个歷史，乃係對預言个正當應用。下頭所列者，係該書个摘錄，正好說明我所指个要點。
“It should be remembered that, as the experience of Ephesus, Smyrna, and Pergamos, will be repeated in the last church before the second coming of Christ, so the history of Thyatira will have its counterpart in the last generation.” Stephen N. Haskell, Story of the Seer of Patmos, 69.
“应当记牢：正如以弗所、士每拿同别迦摩个经历，要在基督第二次降临之前个末后一個教会里重新出现；照样，推雅推喇个历史，也要在末后一代人当中有伊个对应。” Stephen N. Haskell, Story of the Seer of Patmos, 69.
Haskell correctly points out that the experience of the first four churches is repeated, or as he says, “will have its counterpart in the last generation.”
哈斯克尔正确指出，前四个教会个经历会重演；或者照伊所讲：“会在末后一代当中有其对应个表现。”
“He applied the test, but all pointed forward to the year 1843 as the time when the world must welcome its Saviour. The condition of the people at the first advent of Christ was now repeated.” Stephen N. Haskell, Story of the Seer of Patmos, 75.
“伊运用了此项试验，毋过一切侪指向一八四三年，作为世界必须迎接其救主个时候。基督头一趟降临辰光，众民个景况，如今又重演了。”Stephen N. Haskell, Story of the Seer of Patmos, 75.
Haskell was speaking of William Miller identifying 1843 as the Second Coming of Christ, and identifies that the conditions of the first advent was repeated in the time of the Millerites. Haskell was correct, and Sister White confirms that Miller himself was represented by John the Baptist.
哈斯凯尔所讲个，是威廉·米勒认定1843年为基督第二次降临个年份，并指出，头一回降临辰光个景况，勒米勒派个时代重行出现。哈斯凯尔所讲个是对个，怀姐妹也证实，米勒本人正是由施洗约翰所预表。
“As John the Baptist heralded the first advent of Jesus and prepared the way for His coming, so William Miller and those who joined with him proclaimed the second advent of the Son of God.” Early Writings, 229.
「正像施洗約翰宣告耶穌頭一趟降臨，替伊个來臨豫備道路一樣，威廉·米勒並及一切搭伊同工个人，也宣揚上帝个兒子第二趟降臨。」《早期著作》，229。
Haskel even identifies that during the history of Pergamos, (the third church representing the compromise of Christianity with idolatry), the history of Sardis, the fifth church was repeated.
哈斯克尔甚至指出，㑚别迦摩个历史时期（第三个教会，表明基督教同偶像崇拜妥协）当中，撒狄个历史——第五个教会个历史——曾经重演。
“There was a time in the history of Pergamos, when Christianity thought Paganism was dead; but in reality, the religion which was apparently vanquished, had conquered. Paganism baptized, stepped into the church. In the days of Sardis this history was repeated.” Stephen N. Haskell, Story of the Seer of Patmos, 75, 76.
“别迦摩个历史里，曾经有一段辰光，基督教自家想异教已经死脱了；其实，外头看上去像是拨打败个宗教，倒转得胜了。受过洗个异教，踏进了教会。到撒狄个辰光，这段历史又重演了一遍。” Stephen N. Haskell, Story of the Seer of Patmos, 75, 76.
Sardis was the church of the Reformation that woke up and protested against the satanic fallacies of the papacy, but before their work was finished, they had already began returning to Rome. They thought as did the church of Pergamos that papalism was dead, but in reality, it was still living. Haskell also identifies that upon the remnant church shines “the accumulated rays of all past ages.”
撒狄教會即係宗教改革個教會；伊清醒過來，對教皇制屬撒但個謬妄提出抗議；然而，當伊拉個工作還弗曾完成个辰光，伊拉早已經開始回轉向羅馬。伊拉个想法，正如別迦摩教會一樣，以為教皇主義已經死脫；但實際上，伊仍舊活勒。哈斯凱爾也指出，照勒餘民教會身上个，乃係「過去一切世代所積聚个光線」。
“Upon this last church—the remnant,—shine the accumulated rays of all past ages.” Stephen N. Haskell, Story of the Seer of Patmos, 69.
「照勒个末后一間教會——就是餘民——身浪，普照著歷代以來所積聚个一切光芒。」Stephen N. Haskell, Story of the Seer of Patmos, 69.
I am not suggesting that Haskell recognized that the progressive history represented by the seven churches, was also fulfilled in the history of ancient Israel, but he certainly upholds that truth when he writes that “the accumulated rays of all past ages” “shine” upon “the last church.” Ancient Israel is included in the “rays of” “past ages.” And though he upholds the principles necessary to recognize the symbolism of the seven churches in ancient Israel’s history, I am uncertain how deeply he recognized the parallels represented in those symbols. I am also certain he did not recognize an even more important aspect of the histories represented by the seven churches, an aspect we are leading to.
我并呒没提议哈斯凯尔已经认得七个教会所表明个渐进历史，也同样应验勒古代以色列个历史当中；不过伊写道：“历代所积聚个一切光线”照耀勒“末后的教会”身浪个辰光，伊实在是维护了此一道真理。古代以色列包含勒“历代”个“光线”之内。并且，虽然伊坚持了认出七个教会个象征勒古代以色列历史当中所必需个原则，我却勿敢确定伊对于该些象征所表明个平行关系，究竟认得有几深。我也确信，伊并呒没认得七个教会所表明个历史当中还有一个更加重要个方面，就是我拉现在所要引到个方面。
We will address this truth in our next article.
阿拉会勒下一篇文章里向此真理作讲论。