The increase of knowledge that is represented by the vision of the Ulai River is what ultimately was written upon Habakkuk’s two tables.
由烏萊河異象所表徵之知識增長，最終就是寫在哈巴谷嗰兩塊版上嘅內容。
“Interwoven with prophecies which they had regarded as applying to the time of the second advent was instruction specially adapted to their state of uncertainty and suspense, and encouraging them to wait patiently in the faith that what was now dark to their understanding would in due time be made plain.
「喺佢哋一向視為適用於基督第二次降臨之時嘅預言當中，亦交織住一啲特別切合佢哋當前不確定同懸念景況嘅教訓，鼓勵佢哋憑信心忍耐等候，相信現今喺佢哋理解中仍然幽暗不明嘅事，到了適當嘅時候，必會變得明朗。」
“Among these prophecies was that of Habakkuk 2:1–4: ‘I will stand upon my watch, and set me upon the tower, and will watch to see what He will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith.’
「呢啲預言之中，有哈巴谷書 2:1–4 所記嘅預言：『我要站喺守望所，立喺城樓上觀看，睇祂對我講乜嘢，又睇我因受責備應當點樣回答。耶和華回答我話：將呢異象寫明，清楚記喺版上，使讀嘅人可以奔走傳揚。因為呢異象仲有一定嘅日期，到末期必然顯明，並不虛謊；雖然遲延，仍要等候；因為佢必定臨到，決不遲延。看哪，自高自大嘅人，心唔正直；惟有義人必因信得生。』」
“As early as 1842 the direction given in this prophecy to ‘write the vision, and make it plain upon tables, that he may run that readeth it,’ had suggested to Charles Fitch the preparation of a prophetic chart to illustrate the visions of Daniel and the Revelation. The publication of this chart was regarded as a fulfillment of the command given by Habakkuk. No one, however, then noticed that an apparent delay in the accomplishment of the vision—a tarrying time—is presented in the same prophecy. After the disappointment, this scripture appeared very significant: ‘The vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry…. The just shall live by his faith.” The Great Controversy, 391, 392.
早喺1842年，呢個預言入面所賜下嘅指示──「將者異象明明寫出來，刻在版上，使讀的人容易讀」──已經促使查理斯．費奇編製一幅預言圖表，用以說明但以理書同啟示錄嘅異象。呢幅圖表嘅出版，被視為應驗咗哈巴谷所領受嘅命令。然而，當時冇人留意到，同一個預言亦提出咗異象喺應驗上似乎有所延遲──即係一段耽延嘅時期。失望過後，呢段經文就顯得極其重要：「因為這默示有一定的日期，快要應驗，並不虛謊；雖然遲延，還要等候；因為必然臨到，不再遲延……義人必因信得生。」《善惡之爭》，391、392。
The two tables of Habakkuk are prophetically two witnesses. Biblically, two witnesses are to be brought together to establish truth.
哈巴谷的兩塊版，在預言上就是兩個見證人。按聖經的原則，必須把兩個見證人一同帶出來，纔能確立真理。
But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. Matthew 8:16.
但如果佢唔聽你，你就另外帶一兩個人同去，叫每一句話都可以憑兩三個見證人嘅口得以確立。馬太福音 8:16。
When Habakkuk’s two tables (the 1843 and 1850 pioneer charts) are overlaid with each other they confirm the truths that were the “jewels” of Miller’s dream. The mistake of 1843, represented upon the first table, when overlaid with the second table, establishes the “tarrying time” of the vision. Miller (the symbolic watchman of that history) asked what he was to say during the debate of his history.
當哈巴谷嘅兩塊表（即1843年同1850年嘅先驅圖表）彼此重疊之時，佢哋就印證咗米勒夢中嗰啲真理——即嗰啲「寶石」。1843年嘅錯誤，表現喺第一塊表上；當佢同第二塊表重疊之時，就確立咗異象嘅「遲延時期」。米勒（即嗰段歷史中具象徵意義嘅守望者）問到：喺佢嗰段歷史嘅爭辯期間，佢應當說甚麼。
I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. Habakkuk 2:1.
我要站在我嘅守望所，立喺城樓上觀看，要看耶和華對我說甚麼話，並且我因所受嘅責備應當怎樣回答。哈巴谷書 2:1。
The Lord instructed Miller to write the vision, and in his dream he placed the casket which contained the vision on a table in the center of his room.
主指示米勒把異象寫下來；在他嘅夢中，他把盛載異象的匣子放在房間中央的一張桌子上。
And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. Habakkuk 2:2.
主回答我說：「你要將這異象寫下，明明地寫在版上，使讀的人可以快跑。」哈巴谷書 2:2。
The tables then identify the tarrying time and the first disappointment.
然後，圖表指出了延遲等候的時期同第一次失望。
For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Habakkuk 2:3.
因為這異象尚有定期，到末時必要顯明，決不虛謊；雖然遲延，還要等候；因為它必然臨到，決不遲延。哈巴谷書 2:3。
Then the two classes that are manifested based upon the increase of knowledge are represented.
然後，基於知識增長而顯明出來的兩個階層，就被表徵出來。
Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:4.
看哪，那自高自大的人，心不正直；惟義人必因信得生。哈巴谷書 2:4。
The two classes of worshippers would be manifested by the testing process of Daniel chapter twelve.
兩等敬拜者，將會藉着但以理書第十二章所啟示之試驗過程而顯明出來。
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.
佢對我話：「但以理啊，你只管去；因為呢些話已經封閉、密封，直到末時。必有許多人被潔淨，成為潔白，且受熬煉；但惡人仍必行惡；一切惡人都不明白，惟有智慧人必明白。」但以理書 12:9, 10
The “wise” of Daniel are the wise virgins of Matthew twenty-five who were justified by faith, and the wicked were the foolish virgins who were lifted up in pride. At the end of Miller’s dream, the jewels represent the oil in the parable of the ten virgins, which was the message.
但以理書所講嘅「智慧人」，就係馬太福音二十五章中因信稱義嘅聰明童女；而惡人就係因驕傲自高嘅愚拙童女。喺米勒嘅夢嘅結尾，嗰啲寶石代表十個童女比喻中嘅油，而呢油就係嗰個信息。
“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.” Review and Herald, July 20, 1897.
當我哋唔領受上帝所差遣畀我哋嘅信息之時，上帝就受羞辱。咁樣，我哋就拒絕咗祂本要傾注入我哋心靈之中、好使傳達畀處於黑暗中之人嘅金油。及至呼聲發出：「看哪，新郎來了；你們出來迎接他」，凡未曾領受聖油、未曾喺心中珍惜基督恩典嘅人，將會好似愚拙的童女一樣，發覺自己並未預備好去迎見佢哋嘅主。佢哋本身並冇能力取得呢啲油，佢哋嘅生命亦都遭到破壞。 《Review and Herald》，1897年7月20日。
Miller’s jewels in the last days would shine ten times brighter, and both the number ten is a symbol of a test, as is light. In the last days, represented in the end of Miller’s dream, the light of truth represented upon Habakkuk’s tables produces a testing message, which in the parable of the ten virgins is the testing message of the Midnight Cry. That testing process is a repetition of the testing process of Millerite history, for the parable of the ten virgins is repeated to the very letter in the last days.
米勒嘅寶石喺末後日子要發出十倍更明亮嘅光；而數目「十」同「光」一樣，都係試驗嘅象徵。喺末後日子，即喺米勒夢境結尾所表徵嘅時期，顯示於哈巴谷版上嘅真理之光產生一個試驗嘅信息；而喺十個童女嘅比喻當中，呢個試驗嘅信息就係半夜呼聲嘅試驗信息。呢個試驗嘅過程，乃係米勒派歷史中試驗過程嘅重演，因為十個童女嘅比喻喺末後日子要一字不差咁重演。
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
「我時常被引到十個童女的比喻；其中五個是聰明的，五個是愚拙的。這個比喻已經並且將要絲毫不差地應驗，因為它對這個時代有特別的應用；而且，正如第三位天使的信息一樣，它已經應驗了，並且將繼續作為現代真理，直到時期的終結。」《Review and Herald》，1890年8月19日。
The experience of the tarrying time would be repeated to the very letter at the end of Miller’s dream, and his jewels would then shine ten times brighter than the sun, thus identifying that the jewels represent the final test in the parable of the ten virgins. Ten is the symbol of a test, and at the end of ten days Daniel and the three worthies were visually fairer and fatter than those who were eating the diet of Babylon. The proud in Habakkuk who lived by presumption, not faith, developed the character of Babylon. In Millerite history they became the daughters of Babylon, and in Habakkuk the papacy is used to identify their character.
喺米勒個夢嘅結尾，嗰段等候時期嘅經歷，將會一字不差咁再次重演；到嗰時，佢啲寶石就要發出比太陽明亮十倍嘅光輝，從而表明寶石所代表嘅，乃係十個童女比喻之中最後嘅考驗。十乃係考驗嘅象徵；而喺十日之後，但以理同三位忠僕，外貌上比嗰啲食巴比倫膳食嘅人更加俊美肥潤。哈巴谷書中嗰啲憑僭妄而活、唔係憑信心而活嘅驕傲之人，養成咗巴比倫嘅品格。喺米勒派嘅歷史之中，佢哋成為咗巴比倫嘅眾女；而喺哈巴谷書中，則用教皇制嚟表明佢哋嘅品格。
Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Yea also, because he transgresseth by wine, he is a proud man, neither keepeth at home, who enlargeth his desire as hell, and is as death, and cannot be satisfied, but gathereth unto him all nations, and heapeth unto him all people: Shall not all these take up a parable against him, and a taunting proverb against him, and say, Woe to him that increaseth that which is not his! how long? and to him that ladeth himself with thick clay! Shall they not rise up suddenly that shall bite thee, and awake that shall vex thee, and thou shalt be for booties unto them? Because thou hast spoiled many nations, all the remnant of the people shall spoil thee; because of men’s blood, and for the violence of the land, of the city, and of all that dwell therein. Habakkuk 2:4–8.
看哪，自高自大的人，心不正直；惟義人必因信得生。並且，他因酒詭詐，乃是狂傲之人，不守本位；他擴張慾望如陰間，又如死亡，總不知足，反聚集萬國歸自己，招攬萬民歸己。這一切人豈不都要向他起比喻，並以譏刺的謎語譏誚他，說：禍哉！那增添不屬自己之物的，要到幾時呢？又禍哉！那為自己厚積泥團的！那些要咬傷你的，豈不忽然起來麼？那些要驚擾你的，豈不醒起麼？你就必作他們的擄物。因你搶奪了許多國家，餘剩的萬民也必搶奪你；都因人的血，並因向這地、這城，及其中一切居民所行的強暴。哈巴谷書 2:4–8。
The testing process brought upon the virgins of Matthew twenty-five produces a class of worshippers, who have developed the character of the king of the north (the papacy), who is also the power that “spoiled many nations.”
加諸於《馬太福音》二十五章童女身上的考驗過程，產生出一等敬拜者；他們已形成北方王（教皇權）之品格，而北方王亦正是那「擄掠了許多國」的勢力。
Thus saith the Lord, Behold, a people cometh from the north country, and a great nation shall be raised from the sides of the earth. They shall lay hold on bow and spear; they are cruel, and have no mercy; their voice roareth like the sea; and they ride upon horses, set in array as men for war against thee, O daughter of Zion. We have heard the fame thereof: our hands wax feeble: anguish hath taken hold of us, and pain, as of a woman in travail. Go not forth into the field, nor walk by the way; for the sword of the enemy and fear is on every side. O daughter of my people, gird thee with sackcloth, and wallow thyself in ashes: make thee mourning, as for an only son, most bitter lamentation: for the spoiler shall suddenly come upon us. Jeremiah 6:22–26.
耶和華如此說：看哪，有一個民族從北方之地而來，並有一個大國必從地極興起。他們執持弓與槍；他們殘忍，毫無憐憫；他們的聲音咆哮如海；他們騎著馬，擺列整齊，如上陣爭戰的人，要攻擊你，錫安的女子啊。我們聽見他們的風聲；我們的手就發軟；痛苦抓住了我們，疼痛如同產難的婦人。不要出去到田野，也不要行在路上；因為仇敵有刀劍，四圍盡是驚嚇。我民的女子啊，你當腰束麻布，在灰中輾轉；你要悲哀，如喪獨生子，痛痛哀號；因為毀滅人的必忽然臨到我們。耶利米書 6:22–26。
Habakkuk’s two classes are those who are justified by faith, and those who ate and drank the doctrines of Babylon. Those in the last days of Miller’s dream that are represented as virgins, either develop the character of Christ, and thus receive the seal of God, or they develop the character of the papacy and receive the mark of the beast.
哈巴谷所講嘅兩等人，就係因信稱義嘅人，同埋嗰啲食咗、飲咗巴比倫道理嘅人。喺米勒異夢最後日子中以童女作為表徵嘅人，不是培養基督嘅品格，因而領受上帝嘅印記，就係培養教皇制度嘅品格，而領受獸嘅印記。
“The time has come for the true light to shine amid moral darkness. The third angel’s message has been sent forth to the world, warning men against receiving the mark of the beast or of his image in their foreheads or in their hands. To receive this mark means to come to the same decision as the beast has done, and to advocate the same ideas, in direct opposition to the word of God. Of all who receive this mark, God says, ‘The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb.’” Review and Herald, July 13, 1897.
「真正嘅光要喺道德黑暗之中照耀嘅時候已經到咗。第三位天使嘅信息已經傳到世界，警告世人唔好喺額上或手上受獸嘅印記，或者佢像嘅印記。受呢個印記，意思就係作出同嗰獸所作一樣嘅決定，並且主張同樣嘅思想，直接敵對上帝嘅話語。凡受呢個印記嘅人，上帝都話：『這人也必喝上帝大怒的酒；此酒斟在上帝忿怒的杯中，純一不雜；他要在聖天使和羔羊面前，在火與硫磺之中受痛苦。』」Review and Herald, July 13, 1897.
The virgins that drink the wine of Babylon will ultimately drink the wine of God’s wrath. In Isaiah, the drunkards of Ephraim manifest their blind drunkenness by turning things upside down, and that action is to be esteemed as “potter’s clay.”
那些喝巴比倫之酒的童女，最終必喝上帝忿怒之酒。在以賽亞書中，以法蓮的醉漢把事物顛倒是非，以此顯明他們盲目的醉態；這樣的行徑當被看作「窰匠的泥」。
The identification of “the daily” as a symbol of Christ, turns the truth of “the daily” upside down, for “the daily,” is a satanic symbol. Miller’s identification of “the daily” as paganism is directly represented upon Habakkuk’s tables. Miller’s discovery of the passage in Thessalonians, which allowed him to understand that it was paganism that was “taken away,” in order for the “man of sin” who sits in the temple of God to be revealed, is the primary truth located in 2 Thessalonians, chapter two.
將「常獻的」認定為基督嘅象徵，乃係將「常獻的」呢個真理完全顛倒，因為「常獻的」乃係一個撒但嘅象徵。米勒將「常獻的」認定為異教，呢一點已經直接表現喺哈巴谷嘅版上。米勒發現《帖撒羅尼迦後書》入面嗰段經文，因而得以明白，原來被「除去」嘅係異教，好叫嗰坐喺神殿中嘅「罪人」得以顯露出來；呢一點乃係位於《帖撒羅尼迦後書》第二章之中嘅首要真理。
“I read on, and could find no other case in which it [the daily] was found, but in Daniel. I then [by the aid of a concordance] took those words which stood in connection with it, ‘take away;’ he shall take away the daily; ‘from the time the daily shall be taken away,’ etc. I read on, and thought I should find no light on the text; finally I came to 2 Thessalonians 2:7, 8. ‘For the mystery of iniquity doth already work; only he who now letteth will let, until he be taken out of the way, and then shall that wicked be revealed,’ etc. And when I had come to that text, O, how clear and glorious the truth appeared! There it is! That is the daily! Well, now, what does Paul mean by ‘he who now letteth,’ or hindereth? By ‘the man of sin,’ and the ‘wicked,’ Popery is meant. Well, what is it which hinders Popery from being revealed? Why, it is Paganism; well, then, ‘the daily’ must mean Paganism.’—William Miller, Second Advent Manual, page 66.” Advent Review and Sabbath Herald, January 6, 1853.
「我繼續讀下去，除咗喺但以理書之外，再搵唔到其他地方有呢個詞［the daily］。於是我就［藉住經文彙編嘅幫助］查考同佢連繫住嘅嗰啲字：『除掉；他必除掉 the daily；『由 the daily 被除掉嘅時候起』，等等。我一路讀落去，心諗大概喺呢段經文上搵唔到光；最後我讀到帖撒羅尼迦後書 2:7, 8：『因為不法嘅隱意已經發動；只是現今攔阻嘅，仍然攔阻，直至他被除去；然後那不法的人就顯露出來，』等等。當我讀到嗰段經文嘅時候，哦，真理顯得何等清楚、何等榮耀！就係呢度！呢個就係 the daily！咁而家，保羅所講『現今攔阻嘅』，即係阻礙者，究竟係咩意思呢？『罪人』同『那惡者』所指嘅，乃係羅馬教。咁樣，係乜嘢阻礙羅馬教顯露出來呢？就係異教；既然如此，『the daily』就必定係指異教。」——威廉．米勒（William Miller），Second Advent Manual，第 66 頁。Advent Review and Sabbath Herald，1853 年 1 月 6 日。
The meaning of “the daily” in Thessalonians, which Miller discovered, is the primary truth of the passage. When Paul identifies those who do not love the truth, and who will therefore receive strong delusion, he is most certainly identifying the hatred of truth in the general sense, but the truth which is directly referenced in the passage is the truth that “the daily,” represents pagan Rome.
米勒所發現，《帖撒羅尼迦後書》中「常獻的」之意義，乃係該段經文的主要真理。當保羅指明那些不愛真理、因此必受強烈迷惑的人之時，他固然最確切地是在一般意義上指出對真理的憎惡；然而，在該段經文中直接所指之真理，乃是「常獻的」乃代表異教羅馬這一真理。
The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light. But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness! No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon. Matthew 6:22–24.
身體的燈乃是眼睛：所以，你的眼睛若專一，你全身就滿了光；你的眼睛若邪惡，你全身就滿了黑暗。若你裏頭的光原來是黑暗，那黑暗是何等大呢！一個人不能事奉兩個主；因為不是惡這個、愛那個，就是重這個、輕那個。你們不能又事奉神，又事奉瑪門。馬太福音 6:22–24。
There is only a love for truth, or a hatred of the truth. There is no middle ground. The strong delusion that comes upon the foolish virgins of Matthew twenty-five is based upon their rejection of the light of Miller’s jewels that represent the final test. Ancient Israel’s final test, was their tenth test, and Miller’s jewels shine ten times brighter in the last days. The symbol of the rejection of Miller’s jewels is “the daily,” which the drunkards of Ephraim turned upside down in the third generation of Adventism. “The daily” is a satanic symbol of paganism. The drunkards introduced a counterfeit jewel, which they brought from apostate Protestantism that identifies “the daily,” as a symbol of Christ.
人對真理，只有愛，或者恨；並無中間地帶。臨到《馬太福音》二十五章那些愚拙童女身上的強烈迷惑，乃是建基於她們拒絕米勒寶石之光；此等寶石象徵最後的考驗。古代以色列最後的考驗，乃是他們第十次的考驗；而在末後的日子，米勒的寶石發出十倍更明亮的光。拒絕米勒寶石的象徵，乃是「常獻的」，就是以法蓮的醉漢在復臨運動第三代中所顛倒了的。「常獻的」乃是異教的撒但象徵。那些醉漢引進了一顆假冒的寶石，是他們從背道的新教帶來的，將「常獻的」指認為基督的象徵。
Miller’s understanding of his jewels was limited by the history in which he was raised up. Convinced the Second Coming was the next prophetic event, the deadly wound of the papacy in 1798, could only represent the fourth and final earthly kingdom of Daniel two. Miller was also limited in his understanding of “the daily,” for his testimony is that through revelation he was led to a specific method of study, in which he stated that he used his Bible, Cruden’s Concordance and read some newspapers. His decision to study in that manner had simply come into his mind.
米勒對於其寶石嘅理解，受限於興起佢嘅歷史背景。由於佢深信第二次降臨乃係下一個預言事件，因此，教皇制喺1798年所受嘅致命傷，只能被視為《但以理書》第二章所指嘅第四個、亦係最後一個屬世國度。米勒對於「常獻的」嘅理解亦同樣有限，因為按佢自己嘅見證，佢乃係藉着啟示被引導採用一種特定嘅研經方法；佢曾表明，佢所使用嘅係《聖經》、Cruden’s Concordance，並閱讀一啲報紙。佢決定以呢種方式研讀，只係忽然進入咗佢嘅心思。
“During, the twelve years I was a deist, I read all histories I could find; but now I loved the Bible It taught of Jesus! But still there was a good deal of the Bible that was dark to me. In 1818 or 19, while conversing with a friend! To whom I made a visit, and who had known and [heard] me talk while I was a deist, he inquired, in rather a significant manner, ‘What do you think of this text, and that?’ referring to the old texts I objected to while a deist. I understood what he was about, and replied—If you will give me time, I will tell you what they mean. ‘How long time do you want?’ I don’t know, but I will tell you, I replied, for I could not believe that God had given a revelation that could not be understood. I then resolved to study my Bible, believing I could find out what the Holy Spirit meant. But as soon as I had formed this resolution the thought came to me—‘Suppose you find a passage that you cannot understand, what will you do?’ This mode of studying the Bible then came to my mind:—I will take the words of such passages, and trace them through the Bible, and find out their meaning in this way. I had Cruden’s Concordance, which I think is the best in the world; so I took that and my Bible, and set down to my desk, and read nothing else, except the newspapers a little, for I was determined to know what my Bible meant. Apollos Hale, The Second Advent Manual, 65.
「喺我作自然神論者嗰十二年間，我讀盡所能搵到嘅一切歷史；但如今我愛聖經，因為佢教導有關耶穌嘅事！然而，聖經當中仍有唔少地方對我嚟講係晦暗難明。喺1818或1819年，我探訪一位朋友，同佢談話；佢曾經喺我作自然神論者時認識我，亦曾經聽過我講論。佢以頗有深意嘅語氣問我：『你對呢段經文同嗰段經文有咩睇法？』所指嘅正係我作自然神論者時所反對嘅那些舊有經文。我明白佢係咩意思，便回答——如果你畀我時間，我會話畀你知佢哋係咩意思。『你要幾多時間？』我回答：我唔知道；但我會話畀你知，因為我不能相信，神會賜下一個人所不能明白嘅啟示。於是我立志要研讀我嘅聖經，深信我能夠查明聖靈所要表達嘅意思。但就喺我一立下呢個決心之後，心裏便浮現一個念頭——『假如你遇到一段你不能明白嘅經文，你會點做呢？』於是，一種研讀聖經嘅方法就進入我心中：—我要將呢類經文裏面嘅字詞攞出嚟，沿住整本聖經追查佢哋，藉此找出其意思。我有《Cruden’s Concordance》，我認為呢本係世上最好嘅；於是我就攞住佢同我嘅聖經，坐到書桌前，除咗稍為睇一啲報紙之外，乜都唔讀，因為我決意要知道我嘅聖經到底係咩意思。阿波羅斯．黑爾，《The Second Advent Manual》，65。」
Miller’s jewels were not simply recognized by his method of study, but also by direct revelation from God.
米勒所發現嘅寶石，唔單止係藉住佢研經嘅方法而被認出，更係出於上帝直接嘅啟示。
“God sent His angel to move upon the heart of a farmer who had not believed the Bible, to lead him to search the prophecies. Angels of God repeatedly visited that chosen one, to guide his mind and open to his understanding prophecies which had ever been dark to God’s people. The commencement of the chain of truth was given to him, and he was led on to search for link after link, until he looked with wonder and admiration upon the Word of God. He saw there a perfect chain of truth. That Word which he had regarded as uninspired now opened before his vision in its beauty and glory. He saw that one portion of Scripture explains another, and when one passage was closed to his understanding, he found in another part of the Word that which explained it. He regarded the sacred Word of God with joy and with the deepest respect and awe.” Early Writings, 230.
「上帝差遣祂的天使，感動一個素來唔信聖經嘅農夫嘅心，引導佢去查考預言。上帝嘅天使一再探訪呢一位蒙揀選者，指引佢嘅心思，並向佢嘅悟性開啟那些歷來對上帝子民都顯為幽暗嘅預言。真理鎖鏈嘅開端賜咗畀佢，而佢亦被引導繼續查考，一環接一環，直到佢以驚奇同欽佩注視上帝嘅話語。佢喺其中見到一條完美嘅真理鎖鏈。佢從前視為並非受默示嘅聖言，如今喺佢眼前展開其美麗同榮耀。佢看見經上一處經文解明另一處經文；當有一段經文對佢嘅悟性仍然封閉嘅時候，佢就喺聖言嘅另一部分搵到能夠加以解明嘅內容。佢以喜樂，並以最深嘅敬重同敬畏，去看待上帝神聖嘅話語。」《早期著作》，230。
When Sister White states that “God sent His angel” to Miller, it is identifying that Gabriel was the angel sent to Miller, for “His angel,” is a term assigned to Gabriel.
當懷愛倫姊妹指出「上帝差遣祂的使者」到米勒那裏時，這乃是表明被差遣到米勒那裏的使者就是加百列，因為「祂的使者」乃是一個指派給加百列的稱號。
“The words of the angel, ‘I am Gabriel, that stand in the presence of God,’ show that he holds a position of high honor in the heavenly courts. When he came with a message to Daniel, he said, ‘There is none that holdeth with me in these things, but Michael [Christ] your Prince.’ Daniel 10:21. Of Gabriel the Saviour speaks in the Revelation, saying that ‘He sent and signified it by His angel unto His servant John.’ Revelation 1:1.” The Desire of Ages, 99.
天使所說的話：「我係加百列，侍立喺神面前嘅，」顯明佢喺天上朝廷中持有極尊榮嘅地位。當佢帶住信息嚟到但以理面前時，佢說：「除咗你們嘅君米迦勒〔基督〕之外，冇一個幫助我抵擋這二魔君。」但以理書 10:21。救主喺《啟示錄》中論到加百列，說：「祂差遣使者，曉諭祂嘅僕人約翰。」啟示錄 1:1。《歷代願望》，99。
Gabriel and the other angels guided Miller’s “mind and” opened “to his understanding prophecies which had ever been dark to God’s people.” His message was not simply developed through his method of study, but also by Divine revelation. The very method he employed to study the Bible just came into his mind. When God brings truth to our mind, it is a Divine revelation as opposed to arriving at truth through the process of rightly dividing the Bible. Miller did both, but Divine revelation was a part of how Miller came to understand the subject of “the daily.”
加百列同其餘嘅天使引導米勒嘅「心思」，並且向佢嘅悟性「打開咗嗰啲對上帝子民一向都係黑暗嘅預言」。佢所傳講嘅信息，唔單止係藉住佢嘅研經方法發展出嚟，亦都係藉住神聖嘅啟示而得着。佢用嚟研讀聖經嘅方法，本身就係忽然進入咗佢嘅心思之中。當上帝將真理帶到我哋心思裏面，呢就係神聖嘅啟示，有別於藉着正意分解聖經嘅過程而達至真理。米勒兩樣都做過，但神聖嘅啟示，乃係米勒點樣明白「常獻的」呢個題目其中一部分。
Miller would not have recognized the gender oscillation of Daniel chapter eight, verses nine through twelve, for all he had was the Bible and a concordance that is void of any information concerning the biblical languages. He would not have seen the distinction between ‘sur’ and ‘rum’ which are both translated as “take away.” He would have not seen the distinction between ‘miqdash’ and ‘qodesh’ which are both translated as “sanctuary.”
米勒唔會察覺到《但以理書》第八章九至十二節之中性別嘅轉換，因為佢所擁有嘅不過係聖經同一本索引彙編，而嗰本索引彙編對於聖經原文語言嘅資料完全付之闕如。佢唔會睇出「sur」同「rum」之間嘅分別，雖然兩者都被譯作「除掉」。佢亦唔會睇出「miqdash」同「qodesh」之間嘅分別，雖然兩者都被譯作「聖所」。
He would not have seen the truth of the word ‘tamid’ that is found one hundred and four times in the Bible. The truth he could not have seen (which is also the truth that he did see), was that of the one hundred and four times that the Hebrew word ‘tamid’ is used in the Bible, but only in the book of Daniel is the Hebrew word ‘tamid,’ used as a noun. ‘Tamid’ is the Hebrew word that means “continual”, and is translated as “the daily” in the book of Daniel.
佢本來係唔會睇見聖經入面出現過一百零四次嘅「tamid」呢個詞所包含嘅真理。佢唔可能睇見嘅真理（亦都係佢確實睇見咗嘅真理），就係：喺聖經之中，希伯來文「tamid」一詞總共用咗一百零四次，但惟有喺《但以理書》入面，希伯來文「tamid」先至係作為名詞使用。「Tamid」係一個希伯來字，意思係「常常」、「不斷」，而喺《但以理書》入面就被譯作「每日的」。
Only in the book of Daniel is the word used as a noun, and the other ninety-nine times it is used as an adverb. For this reason, when the translators of the King James Bible were confronted with Daniel using the word five times as a noun, when all the other writers of the Bible used the word ninety-nine times as an adverb, they were forced by the weight of evidence to “correct” Daniel’s use of the word as a noun. In order to “correct” Daniel, they added the word “sacrifice” to the word, and thus turned a noun into an adverb. And then in order to correct the translators, Ellen White was inspired to record that she, “saw in relation to the ‘Daily,’ that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry.”
只有喺《但以理書》入面，呢個字先係作為名詞使用；其餘九十九次，佢都係作為副詞使用。基於呢個原因，當《英王欽定本聖經》嘅譯者面對《但以理書》五次將呢個字作為名詞使用，而聖經其餘作者九十九次都將呢個字作為副詞使用之時，佢哋就不得不喺大量證據嘅壓力之下，「更正」但以理對呢個字作為名詞嘅用法。為咗「更正」但以理，佢哋喺呢個字上面加上咗「祭祀」一字，於是就將一個名詞變成副詞。然後，為咗更正譯者，以倫懷特蒙感動記錄話，佢「睇見關於『常獻的』一事，『祭祀』一字乃係由人嘅智慧所加上，並不屬於原文；而且主已將對此事嘅正確見解賜畀嗰啲傳揚審判時辰信息嘅人。」
Miller, by his own testimony, was seeking to understand “the daily,” which he ultimately did in 2 Thessalonians. But also, by his own testimony, when seeking to understand a word, he would consider every place the word was used, and the word is used ninety-nine other times in the Bible. Yet his testimony of “the daily,” is that he found it nowhere but in the book of Daniel, when he stated, “I read on, and could find no other case in which it [the daily] was found, but in Daniel.” Miller was led to the jewels not alone by his method of study, but also by divine revelation that was given to him through the ministry of angels.
按米勒自己嘅見證，佢當時係尋求明白「常獻的」；而佢最終係喺《帖撒羅尼迦後書》明白到呢一點。但同樣按佢自己嘅見證，當佢要尋求明白一個字詞時，佢會查考嗰個字詞喺各處凡有使用嘅地方；而呢個字詞喺聖經之中另外仲出現過九十九次。然而，關於「常獻的」，佢嘅見證卻係：除咗《但以理書》之外，佢喺任何地方都搵唔到；正如佢所講：「我繼續讀下去，卻搵唔到任何其他出現此詞〔常獻的〕嘅地方，只有喺《但以理書》裏面。」米勒之所以被引到呢啲寶石之前，唔單止係藉住佢研經嘅方法，亦都係藉住天使職任所賜畀佢嘅神聖啟示。
This is why his understanding of “the daily,” was correct, but limited. He could not recognize that of the five times “the daily” is referenced in the book of Daniel, that one of the three times “the daily” is “taken away,” represented a different meaning than the other two times. One time “the daily” is used with the Hebrew word ‘rum’ and the other two times it is used with the Hebrew word ‘sur.’ Both words are translated as take away, but ‘rum’ in Daniel chapter eight, verse eleven means to lift up and exalt, and in chapter eleven, verse thirty-one, and chapter twelve, verse eleven, the word ‘sur’ means to remove.
因此，佢對「常獻的」嘅理解雖然正確，卻係有限嘅。佢未能辨認出，在《但以理書》之中五次提及「常獻的」當中，其中三次講到「常獻的」被「除去」，有一次所代表嘅意思，與另外兩次並不相同。有一次，「常獻的」所用嘅係希伯來文 ‘rum’，而另外兩次所用嘅則係希伯來文 ‘sur’。呢兩個詞都被譯作「除去」，但在《但以理書》第八章十一節，‘rum’ 嘅意思係高舉並 exalt，而在第十一章三十一節同第十二章十一節，‘sur’ 呢個詞嘅意思則係移除。
The theologians that eat and drink the Babylonian diet, argue that whether you remove a thing or whenever you lift up a thing, they both represent a type of removal, so both words are to be understood as possessing the same meaning. They argue that the three times “the daily,” is “taken away” always means to remove, and in doing so, they identify that Daniel was careless in his choice of words. They do not openly say that, but by inference they teach that Daniel should have used the word ‘sur’ in all three occurrences, for according to the theologians he supposedly meant the same thing each time “the daily” was “taken away.”
那些吃喝巴比倫飲食的神學家辯稱，無論你將一樣事物除去，或無論你將一樣事物舉起，兩者都代表一種除去，因此這兩個詞都應當被理解為具有相同的意思。他們主張，那三次「常獻的」被「除去」，其意思總是指移除；而如此一來，他們等於認定但以理在選詞上是粗疏的。他們並沒有公開這樣說，但按其推論，他們所教導的乃是：但以理本應在全部三處都使用「sur」一詞，因為按照那些神學家的說法，每一次「常獻的」被「除去」時，他所要表達的顯然都是同一件事。
They do the same thing with the words ‘miqdash’ and ‘qodesh’ which are both translated as “sanctuary,” in verses eleven through fourteen in chapter eight. In each reference of “sanctuary” in those four verses, they insist they all represent God’s sanctuary. By inference again, Daniel should have simply used ‘qodesh’ in all three references, and not used ‘miqdash’ in verse eleven. Miller would not have recognized the distinction between those words, but the modern theologians do, and when they do, they insist that no distinction should be acknowledged. Yet Miller, who did not recognize the distinctions between the words, came to an opposite understanding of the modern theologians.
佢哋喺第八章第十一至十四節，對於「miqdash」同「qodesh」呢兩個都被譯作「聖所」嘅詞語，也係照樣處理。喺嗰四節經文之中，每一處「聖所」嘅提述，佢哋都堅稱全部都係指上帝嘅聖所。照此推論，Daniel 本來就應該喺全部三處提述之中單單使用「qodesh」，而唔應該喺第十一節使用「miqdash」。Miller 並冇認出呢兩個詞語之間嘅分別，但現代神學家卻認得；而當佢哋認得嘅時候，佢哋卻堅持唔應該承認有任何分別。然而，Miller 雖然冇認出呢啲詞語之間嘅分別，卻得出一個同現代神學家相反嘅理解。
The reality is that Daniel was a careful writer, who knew the Hebrew language and was judged as ten times smarter than all the other wise men of Babylon. If anyone knew the proper usage of the Hebrew language, and how it was to be correctly represented in that particular history, it was Daniel. If Daniel employed different words, it was because they were meant to convey different meanings, which he purposely sought to represent. When Daniel’s distinct use of the words that are translated as “sanctuary” or as “take away” are acknowledged, they uphold Miller’s understanding of “the daily,” which was recognized by Miller in the very passage where Paul identifies that those who hate truth are destined to receive strong delusion.
事實上，但以理乃是一位嚴謹細緻的作者；他通曉希伯來文，並且被評定為比巴比倫其餘一切智慧人聰明十倍。若有人真正曉得希伯來語當有之正確用法，以及在那一段特定歷史中應當如何準確表達，那人就是但以理。若但以理採用了不同的字詞，那是因為那些字詞原是要傳達不同的含義，而這正是他有意要表明的。當人承認但以理對那些被譯作「聖所」或「除去」之字詞所作出的分別用法時，這便支持米勒對「常獻的」之理解；而米勒正是在保羅指出那些恨惡真理的人註定要領受強烈迷惑的那一段經文中，認出了這一點。
Those who hate the truth and believe the lie which produces strong delusion, are also represented as the drunkards of Ephraim, who are represented in two classes. One class is the learned leadership and the other class is the unlearned who will only hear what the learned teach them. They are those who hide beneath lies, and who make a covenant with death. They are the foolish virgins of Matthew twenty-five, and those whose soul is lifted up in Habakkuk two. They are those who reject the foundational truths of Miller’s dream, which shine ten times brighter at the end (representing the tenth and final test for modern Israel), as typified by the tenth and final test for ancient Israel.
嗰啲恨惡真理、信從嗰使人陷於強烈迷惑之謊言嘅人，亦被描繪為以法蓮嘅醉漢；而呢班醉漢又被分為兩類。一類係有學識嘅領導階層，另一類就係冇學識、只會聽從有學識之人所教導嘅人。佢哋就係嗰啲藏身於謊言之下、又與死亡立約嘅人。佢哋係《馬太福音》二十五章所講嘅愚拙童女，亦係《哈巴谷書》二章之中嗰啲心靈自高自大嘅人。佢哋就係嗰啲拒絕米勒之夢基礎真理嘅人；而呢啲真理喺末時要發出十倍更明亮嘅光輝（象徵對現代以色列第十次、亦即最後一次嘅考驗），正如古代以色列所預表嘅第十次、亦即最後一次考驗一樣。
We will continue this study in the next article.
我哋會喺下一篇文章繼續呢項研究。
And the Lord said unto Moses, How long will this people provoke me? and how long will it be ere they believe me, for all the signs which I have shewed among them? I will smite them with the pestilence, and disinherit them, and will make of thee a greater nation and mightier than they. And Moses said unto the Lord, Then the Egyptians shall hear it, (for thou broughtest up this people in thy might from among them) And they will tell it to the inhabitants of this land: for they have heard that thou Lord art among this people, that thou Lord art seen face to face, and that thy cloud standeth over them, and that thou goest before them, by day time in a pillar of a cloud, and in a pillar of fire by night. Now if thou shalt kill all this people as one man, then the nations which have heard the fame of thee will speak, saying, Because the Lord was not able to bring this people into the land which he sware unto them, therefore he hath slain them in the wilderness.
耶和華對摩西說：「這百姓藐視我要到幾時呢？我在他們中間所行這一切神蹟之後，他們還不信我要到幾時呢？我要用瘟疫擊打他們，廢棄他們的產業；卻要使你成為一國，比他們更大、更強。」 摩西對耶和華說：「埃及人必聽見這事，（因為你曾用你的大能，從他們中間領這百姓上來，）他們也必告訴這地的居民；因為他們已經聽見你耶和華在這百姓中間，面對面被人看見；你的雲彩停在他們以上；你日間在雲柱中行在他們前面，夜間在火柱中行在他們前面。如今你若把這百姓如同一人都殺了，那些聽見你名聲的列國必議論說：『因耶和華不能把這百姓領進他向他們起誓應許之地，所以在曠野把他們殺了。』」
And now, I beseech thee, let the power of my Lord be great, according as thou hast spoken, saying, The Lord is longsuffering, and of great mercy, forgiving iniquity and transgression, and by no means clearing the guilty, visiting the iniquity of the fathers upon the children unto the third and fourth generation. Pardon, I beseech thee, the iniquity of this people according unto the greatness of thy mercy, and as thou hast forgiven this people, from Egypt even until now. And the Lord said, I have pardoned according to thy word: But as truly as I live, all the earth shall be filled with the glory of the Lord. Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice; Surely they shall not see the land which I sware unto their fathers, neither shall any of them that provoked me see it: But my servant Caleb, because he had another spirit with him, and hath followed me fully, him will I bring into the land whereinto he went; and his seed shall possess it. Numbers 14:11–24.
現今，求你照你所說過的話，顯出我主的大能，說：耶和華不輕易發怒，並有豐盛的慈愛，赦免罪孽和過犯，卻萬不以有罪的為無罪，必追討父親的罪孽，自父及子，直到三、四代。求你照你大慈愛的豐盛，赦免這百姓的罪孽，正如你從埃及直到如今，常常赦免這百姓一樣。耶和華說：我照你的話赦免了他們；然而，我指着我的永生起誓，遍地要被耶和華的榮耀充滿。那些人既看見我的榮耀，和我在埃及與曠野所行的神蹟，現今這十次試探我，不聽從我的話，他們斷不得看見我向他們列祖所起誓應許之地；凡惹我發怒的人，也都不得看見。惟獨我的僕人迦勒，因他另有一個心志，專一跟從我，我就要把他領進他所去過的那地；他的後裔也必得那地為業。民數記 14:11–24。