We have begun our consideration of Daniel’s last vision by identifying Daniel as a symbol of God’s last day covenant people, and we have used the first verse in conjunction with the last chapter to begin to identify the prophetic characteristics of those last day people represented by Belteshazzar. God’s last day covenant people represent the Millerites of the movement of the first angel, and the one hundred and forty-four thousand of the movement of the third angel. The Millerites fulfilled the parable of the ten virgins, and that parable is repeated to the very letter in the last days.
我哋已經開始考察但以理最後一個異象；我哋首先確認，但以理乃係上帝末日立約子民嘅象徵，並且將第一節同最後一章一併運用，開始辨明由伯提沙撒所代表之末日子民嘅先知性特徵。上帝末日立約嘅子民，代表第一位天使運動中嘅米勒派，亦代表第三位天使運動中嘅十四萬四千人。米勒派應驗咗十個童女嘅比喻，而呢個比喻喺末後日子亦會逐字逐句再次重演。
“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.
「我時常被引到那十個童女的比喻，其中五個係聰明的，五個係愚拙的。呢個比喻已經應驗，並且將要逐字逐句地應驗，因為佢對呢個時代有特別嘅適用性，而且，正如第三位天使的信息一樣，已經應驗，並且將會繼續作為現代真理，直到末時結束。」《Review and Herald》，1890年8月19日。
The experience of both movements of the last days, is the experience of Adventism.
末後時期呢兩場運動嘅經歷，就係復臨運動嘅經歷。
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
「《馬太福音》第25章十個童女的比喻，同樣說明咗復臨信徒嘅經歷。」《善惡之爭》，393頁。
The Millerites represented the movement of the first angel, and their experience was also represented by the church of Philadelphia. In 1856, the Philadelphian Millerite movement transitioned to the Laodicean movement, and in the rebellion of 1863, it further transitioned into the Laodicean Seventh-day Adventist church.
米勒派代表第一位天使嘅運動，而佢哋嘅經歷亦由非拉鐵非教會所表徵。到1856年，屬非拉鐵非嘅米勒派運動轉變為老底嘉運動；而喺1863年嘅悖逆之中，又進一步轉變為老底嘉嘅基督復臨安息日會教會。
The one hundred and forty-four thousand represent the movement of the third angel, and their experience was also represented by the church of Philadelphia. In 1989, the book of Daniel was unsealed to the Laodicean Seventh-day Adventist church, and on September 11, 2001, the Laodicean Adventist movement began, and in July of 2023, the transition back to the Philadelphian movement arrived.
嗰十四萬四千人代表第三位天使嘅運動，而佢哋嘅經歷亦由非拉鐵非教會所表徵。喺1989年，但以理書向老底嘉嘅基督復臨安息日會教會揭開封印；到2001年9月11日，老底嘉嘅復臨運動開始；而到2023年7月，回轉返去非拉鐵非運動嘅轉變臨到。
Belteshazzar, or Daniel represents the Philadelphian movement of the last days, that repeats the Philadelphian movement of the Millerites “to the very letter.” The first verse of the last vision represents those last day people, and the last testimony of the last vision must agree with the first testimony of the last vision. The purification process of Daniel chapter twelve identifies the increase of knowledge, and the two classes that are thereby produced. Belteshazzar is the ultimate representation of the wise of the last days. In Daniel chapter twelve there are at least five prophetic truths that were anchors for the Millerite movement, which must be repeated in the movement of the third angel.
伯提沙撒，即但以理，乃係末後日子非拉鐵非運動嘅表徵；此運動重演米勒派之非拉鐵非運動，「一字不差」。末後異象嘅第一節，代表嗰啲末後日子嘅子民；而末後異象最後嘅見證，必須同末後異象最初嘅見證相一致。但以理書第十二章中嘅潔淨過程，指出知識嘅增長，以及因此而產生嘅兩等人。伯提沙撒乃係末後日子智慧人最終極嘅表徵。在但以理書第十二章之中，至少有五個預言真理，曾係米勒派運動嘅錨；而呢啲真理，亦必須喺第三位天使嘅運動之中重演。
The first is the purification process that produces two classes of worshippers, and therefore fulfills the parable of the ten virgins in both the beginning and ending movements.
第一，是那產生兩等敬拜者之潔淨過程，因此在起始與終結兩個階段之中，都應驗了十個童女的比喻。
But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. . .. 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 12:4, 9, 10.
但你，但以理啊，要隱藏呢啲話，封閉呢書，直到末時：必有許多人來往奔跑，知識就必增長…… 佢又話：「但以理啊，你只管去，因為呢啲話已經封閉收藏，密封直到末時。必有許多人使自己潔淨，成為雪白，且被熬煉；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 12:4, 9, 10。
The distinction between the wise and the wicked (foolish), is based upon their understanding (mentally dividing) the increase of knowledge that is opened up at the time of the end, either in 1798 for the Millerites, or 1989 for the one hundred and forty-four thousand. God’s people are required to know that Adventism is the experience of the parable of the ten virgins, for without that understanding they will not seek to understand when the “time of the end” for the final generation arrived, or what was the message that was then unsealed. Without the understanding that the Adventist experience is a three-step testing process, based upon a progressive development of truth, which leads to a “life-or-death” outcome it is impossible to recognize the high calling of every Seventh-day Adventist. Belteshazzar represents a people who know they went through the purification process represented as being “purified, made white, and tried.” That very three-step purification process is specifically identified as the work of the Holy Spirit.
智慧人同惡人（愚昧人）之間嘅分別，乃係建基於佢哋對末時所開啟之知識增長嘅理解（即喺心思上作出分辨）；對於米勒派而言，係1798年；對於十四萬四千人而言，則係1989年。上帝嘅子民必須知道，基督復臨安息日會乃係十個童女比喻所表明之經歷；因為若無呢種理解，佢哋就唔會尋求明白最後一代嘅「末時」係喺幾時來到，亦唔會明白當時所開封之信息係乜嘢。若唔明白復臨信徒嘅經歷乃係一個三步驟嘅試驗過程，建基於真理漸進式嘅發展，並導向「生與死」嘅結局，就唔可能認出每一位基督復臨安息日會信徒所蒙之崇高呼召。伯提沙撒代表一班知道自己曾經歷過潔淨過程嘅人；呢個過程被表述為「使自己清淨潔白，且被熬煉」。而呢一個正正由三個步驟構成嘅潔淨過程，乃被明確指明為聖靈嘅工作。
Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: Of sin, because they believe not on me; Of righteousness, because I go to my Father, and ye see me no more; Of judgment, because the prince of this world is judged. I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will show you things to come. John 16:7–13.
然而，我將真理告訴你們；我去是與你們有益的：因為我若不去，保惠師就不到你們這裏來；我若去，就要差他到你們這裏來。他既來了，就要叫世人為罪、為義、為審判，自己責備自己：為罪，是因他們不信我；為義，是因我往父那裏去，你們就不再見我；為審判，是因這世界的王受了審判。我還有許多事要告訴你們，但你們現在擔當不了。只等真理的聖靈來了，他要引導你們進入一切的真理：因為他不是憑自己說的；乃是把他所聽見的都說出來，並要把將來的事告訴你們。約翰福音 16:7–13。
The work of the Holy Spirit in guiding the wise virgins into “all truth,” requires that He reproves, which means to admonish or convict, the world of sin, righteousness and judgment, which is the very same three steps that produces either a wise or foolish virgin in Daniel chapter twelve. The message that Jesus identified as the work of the Holy Spirit is the “oil,” that reveals the distinction between the wise and the wicked in Daniel twelve. God’s last day people must understand the increase of knowledge for their generation, and that knowledge includes their recognition that they are either foolish or wise virgins in the parable of Matthew chapter twenty-five.
聖靈引導聰明的童女進入「一切的真理」之工作，必然包括祂對世人為罪、為義、為審判而施行責備；所謂責備，即勸誡或使人知罪。這正正就是但以理書第十二章中產生聰明童女或愚拙童女之同樣三個步驟。耶穌所指明為聖靈工作的信息，就是那「油」，在但以理書第十二章中顯明聰明與惡人之間的分別。上帝末日的子民必須明白在他們這一代中知識的增長，而這知識包括他們認知自己在馬太福音第二十五章的比喻中，究竟是愚拙的童女，還是聰明的童女。
“John was shown these things in holy vision. He saw the company represented by the five wise virgins, with their lamps trimmed and burning, and he exclaimed in rapture, ‘Here is the patience of the saints; here are they that keep the commandments of God and the faith of Jesus. And I heard a voice from heaven saying unto me, Write, Blessed are the dead which die in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their labors; and their works do follow them.’
「約翰喺聖潔嘅異象中蒙指示睇見呢啲事。佢睇見嗰一班由五個聰明童女所象徵嘅人，佢哋嘅燈已經修理妥當，並且燃點發光；佢就喺狂喜中呼喊話：『聖徒的忍耐就在此；遵守上帝誡命和耶穌真道的就在此。』我又聽見有聲音從天上對我說：『你要寫下：從今以後，在主裏面而死的人有福了。』聖靈說：『是的，佢哋息了自己嘅勞苦；佢哋所作嘅工也隨着佢哋。』」
“Many who heard the first and second angels’ messages thought they would live to see Christ coming in the clouds of heaven. Had all who claimed to believe the truth acted their part as wise virgins, the message would ere this have been proclaimed to every nation, kindred, tongue, and people. But five were wise and five were foolish. The truth should have been proclaimed by the ten virgins, but only five had made the provision essential to join that company who walked in the light that had come to them. The third angel’s message was needed. This proclamation was to be made. Many who went forth to meet the Bridegroom under the messages of the first and second angels, refused the third angel’s message, the last testing message to be given to the world.
「許多聽見第一位同第二位天使信息嘅人，以為自己會活到看見基督駕着天上嘅雲降臨。若果一切自稱相信真理嘅人都盡上自己嘅本分，如同聰明嘅童女一樣，呢個信息早已經向各國、各族、各方、各民傳開。但五個係聰明，五個係愚拙。真理本應由十個童女一同傳揚，然而只有五個預備咗嗰啲必需嘅條件，可以加入嗰班行在所臨到佢哋之光中嘅人。第三位天使嘅信息係必需嘅。呢個宣告係應當發出嘅。許多喺第一位同第二位天使信息之下出去迎接新郎嘅人，拒絕咗第三位天使嘅信息，即係要傳畀世界嘅最後試驗信息。」
“A similar work will be accomplished when that other angel, represented in Revelation 18, gives his message. The first, second, and third angels’ messages will need to be repeated. The call will be given to the church, ‘Come out of her, My people, that ye be not partakers of her sins.’ ‘Babylon, the great, is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies…. Come out of her, My people, that ye be not partakers of her sins, and that ye receive not of her plagues: for her sins have reached unto heaven, and God hath remembered her iniquities’ [Revelation 18:2–5].
「當《啟示錄》第18章所表徵嘅另一位天使傳出佢嘅信息之時，亦將會完成一項相似嘅工作。第一、第二同第三位天使嘅信息，必須重複宣告。嗰個呼召將會向教會發出：『我嘅民哪，你哋要從那城出來，免得與她一同有罪。』『巴比倫大城傾倒了！傾倒了！成了鬼魔嘅住處，同各樣污穢之靈嘅巢穴，並各樣污穢可憎之雀鳥嘅籠。因為列國都被她淫亂大怒嘅酒傾倒了；地上嘅君王與她行淫；地上嘅客商因她奢華太過就發了財……我嘅民哪，你哋要從那城出來，免得與她一同有罪，受她所受嘅災殃；因她嘅罪惡滔天； 神已經想起她嘅不義。』［啟示錄 18:2–5］」
“Take each verse of this chapter, and read it carefully, especially the last two: ‘And the light of a candle shall shine no more at all in thee; and the voice of the bridegroom and of the bride shall be heard no more at all in thee: for thy merchants were the great men of the earth; for by thy sorceries were all nations deceived. And in her was found the blood of prophets, and of saints, and of all that were slain upon the earth.’
「將呢一章嘅每一節都拎嚟，細心閱讀，特別係最後兩節：『燭光必不再照耀於你；新郎同新婦嘅聲音，必不再喺你中間聽見；因為你嘅客商原是地上尊貴的人；萬國也都被你嘅邪術迷惑了。先知、聖徒，同埋地上一切被殺之人嘅血，都喺她裏面見到了。』」
“The parable of the ten virgins was given by Christ Himself, and every specification should be carefully studied. A time will come when the door will be shut. We are represented either by the wise or the foolish virgins. We cannot now distinguish, nor have we authority to say, who are wise and who foolish. There are those who hold the truth in unrighteousness, and these appear outwardly like the wise.” Manuscript Releases, volume 16, 270.
「十個童女的比喻乃是基督親自講述的，其中每一項細節都應當仔細研讀。時候將到，門必關上。我們所預表的，不是聰明的童女，就是愚拙的童女。現今我們不能分辨，也沒有權柄去說誰是聰明、誰是愚拙。有人以不義持守真理，這等人在外表上看起來與聰明的童女無異。」《Manuscript Releases》，第16卷，270。
As Adventists who are to call men and women out of Babylon at the soon-coming Sunday law, we “are represented either by the wise or the foolish virgins.” The company that John saw “represented by the five wise virgins, with their lamps trimmed and burning,” who John further identified as those who possess “the patience of the saints,” and who “keep the commandments of God and the faith of Jesus” are the one hundred and forty-four thousand who are required to keep God’s commandments, exercise the faith of Jesus, and know they are the virgins in the parable of Matthew twenty-five. Not only do they need to understand that they are either wise or foolish virgins, but they must repeat the experience represented by Daniel as being “purified, made white and tried.”
作為基督復臨安息日會信徒，當那即將來臨的星期日法令頒布時，我們是要呼召男男女女從巴比倫中出來的人，我們「乃是由聰明的童女或愚拙的童女所預表」。約翰所看見、那「由五個聰明的童女所代表，拿着修整好並點着的燈」的一群人，約翰進一步指出他們乃是那些具有「聖徒的忍耐」的人，並且「守上帝誡命和耶穌真道」的人；他們就是那十四萬四千人，是那些必須遵守上帝誡命、實行耶穌的信心，並且知道自己就是馬太福音第二十五章比喻中的童女的人。他們不但需要明白自己是聰明的童女還是愚拙的童女，而且必須重演但以理所表明那「被潔淨、成為潔白，且受試煉」的經驗。
And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth. These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God. Revelation 14:3–5.
佢哋喺寶座前、四活物前同眾長老前，唱出彷彿一首新歌；除咗嗰十四萬四千人，就是從地上蒙救贖嘅人以外，冇有人能學呢首歌。呢啲人未曾為婦女所玷污，因為佢哋係童身。呢啲人係羔羊無論往邊度去，佢哋都跟隨佢。呢啲人係從人間蒙救贖出嚟，作為初熟嘅果子歸與神同羔羊。喺佢哋口中查唔出詭詐；因為佢哋喺神嘅寶座前係冇瑕疵嘅。啟示錄 14:3–5。
There are at least five truths represented in Daniel chapter twelve, which are truths associated with the Millerite movement of the first angel, that will be repeated and understood more fully by the movement of the one hundred and forty-four thousand. One of those truths is the three-step purification process associated with the parable of the ten virgins. The first truth William Miller understood in terms of prophetic time, was the “seven times,” of Leviticus twenty-six, and that truth is identified in Daniel twelve, and it is the first truth of Millerite history that is there mentioned.
但以理書第十二章至少表明了五個真理；這些真理乃係同第一位天使嘅米勒派運動有關，並且將會由十四萬四千人嘅運動再次重演，且得著更完全嘅明白。其中一個真理，就係同十個童女比喻有關嘅三步潔淨過程。威廉．米勒首先喺先知性時間方面所明白嘅真理，乃係利未記二十六章嘅「七次」；而呢個真理喺但以理書第十二章之中被指明，亦係喺嗰度所提到嘅米勒派歷史嘅第一個真理。
But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. Then I Daniel looked, and, behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river. And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders? And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things? 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 12:4–10.
但你，但以理啊，你要隱藏這話，封閉這書，直到末時。必有多人來往奔跑，知識就必增長。那時我但以理觀看，看哪，另有兩個人站立著，一個在河這邊岸上，一個在河那邊岸上。有一個問那在河水以上、身穿細麻衣的人說：「這些奇異的事，到幾時才應驗完呢？」我聽見那在河水以上、身穿細麻衣的人，向天舉起右手和左手，指著那活到永遠者起誓說：「要到一載、二載、半載；等到聖民的權力被打碎的時候，這一切事就都應驗完了。」我聽見了，卻不明白，就說：「我主啊，這些事的結局是怎樣呢？」他說：「但以理啊，你只管去；因為這話已經隱藏封閉，直到末時。必有許多人使自己清淨，潔白，且被熬煉；惡人卻仍必行惡；一切惡人都不明白，惟獨智慧人必明白。」但以理書 12:4–10。
This passage begins with the book of Daniel being sealed up until the time of the end, and the passage concludes with the book of Daniel being sealed up to the time of the end. Between the first and last sealings of Daniel’s words, the sworn testimony of “Him, that liveth forever,” was “that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished.”
呢段經文以但以理書被封閉、直到末時開始，又以但以理書被封閉、直到末時作結。在但以理話語首次同最後一次被封閉之間，「那活到永永遠遠者」所起誓嘅見證乃係：「要到一載、二載、半載；及至分散聖民權力嘅事成就咗，呢一切事就都必完畢。」
The One who provided this sworn testimony was the One who was upon the waters, clothed in linen. Daniel saw an angel on one bank of the Hiddekel River and another angel on the other bank, and one of those angel’s asked a question, which the One upon the waters answered. The question was, “How long?” This is the same first two words of the question asked in verse thirteen of Daniel chapter eight.
提供呢個起誓見證嗰一位，乃是立於眾水之上、身穿細麻衣者。但以理看見一位天使站喺希底結河呢一邊岸上，另一位天使站喺河嗰一邊岸上；而其中一位天使發問，由嗰位立於眾水之上者作答。嗰個問題係：「要到幾時呢？」呢一句，正是但以理書第八章第十三節所發問題開首嗰兩個字。
Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.
其後我聽見有一位聖者說話，又有另一位聖者對那說話的聖者說：「這除掉常獻的燔祭，以及施行荒涼的罪過，把聖所同軍旅都交付踐踏的異象，要到幾時呢？」他對我說：「到二千三百日，聖所就必潔淨。」但以理書 8:13, 14
The same prophetic structure is found in both conversations, except that in chapter eight, Daniel is by the Ulai River, and not the Hiddekel River. In chapter eight an angel (saint) “said unto that certain saint which spake, how long.” The Hebrew word translated as “that certain saint,” is the Hebrew word “Palmoni,” meaning the Wonderful Numberer, or the Numberer of Secrets. In chapter eight Jesus (the Wonderful Numberer) was speaking, and another saint asked Jesus (that certain saint), “how long.”
喺兩段對話之中，都可以見到相同嘅先知性結構；所唔同嘅，只係喺第八章，但以理係喺烏萊河邊，而唔係喺希底結河邊。喺第八章，有一位天使（聖者）「問那說話的某一位聖者：這要到幾時呢？」被譯作「某一位聖者」嘅希伯來字，乃係「Palmoni」，意思係「奇妙的數算者」，或「奧祕的數算者」。喺第八章，耶穌（奇妙的數算者）正在說話，而另一位聖者就問耶穌（那某一位聖者）：「這要到幾時呢？」
In chapter twelve, the One who is standing on the water is asked by an angel who was on one of the banks of the Hiddekel River, “how long.” These two passages must be considered together, line upon line. The first question of chapter eight is “how long is the vision concerning the trampling down of the sanctuary and host, that is accomplished first by paganism, and then by papalism?” The question of chapter twelve is, “how long shall it be to the end of these wonders.” The sworn answer is then given by Palmoni, the Wonderful Numberer who was clothed in linen and standing upon the waters, “it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished.”
喺第十二章中，嗰位站喺水上嘅，畀一位企喺希底結河其中一岸嘅天使問道：「要到幾時呢？」呢兩段經文必須一齊考慮，逐句對照。第八章嘅第一個問題係：「關於踐踏聖所同聖民嘅異象——即先由異教主義，後由教皇主義所成就嘅——要到幾時呢？」第十二章嘅問題係：「呢啲奇事，要到幾時先至終結呢？」於是，由帕爾摩尼——嗰位身穿細麻衣、站喺水上、奇妙嘅計數者——以起誓嘅方式作出回答：「必定係一載、二載、半載；到佢完成咗分散聖民權能嘅時候，呢一切事就都要完結。」
The questions of the Ulai and Hiddekel Rivers are “how long shall be the vision of the scattering of God’s people that is accomplished by paganism and then papalism as they trample down the sanctuary and host?” The answer is the trampling down ends in 1798, when the work of Palmoni in raising up the Millerite temple begins, and then ends forty-six years later in 1844 when the sanctuary was to be cleansed.
烏萊河與希底結河所提出嘅問題乃係：「由異教主義、繼而由教皇主義踐踏聖所同軍旅，藉此完成對上帝子民嘅分散，呢個異象要到幾時呢？」答案係：呢種踐踏喺1798年告終，嗰時帕勒摩尼興起米勒派聖殿之工作開始；其後四十六年，即喺1844年，聖所就要被潔淨。
In chapter twelve Daniel heard the conversation, “but I understood not.” Daniel expressed a desire to understand, as represented by him asking Christ. “O my Lord, what shall be the end of these things?” His expression of desire to understand represented the desire of the wise virgins to understand, for the entire dialogue was placed between the two references of the book of Daniel being sealed to the time of the end. Daniel represented the desire placed upon William Miller to understand the truth which was unsealed in 1798, and the first truth he was led to recognize was the trampling down of the sanctuary and host, first by paganism and then papalism during the period when the power of the holy people was scattered in fulfillment of the “seven times,” of Leviticus twenty-six.
喺第十二章，但以理聽見嗰段對話，卻「不明白」。但以理表達咗一種想明白嘅渴望，正如佢向基督發問所表明嘅一樣：「我主啊，這些事的結局是怎樣呢？」佢呢種渴望明白嘅表達，代表咗智慧童女渴望明白，因為整段對話都被置於兩處提到但以理書要封閉直到末時之間。但以理代表咗加喺威廉．米勒身上、要明白嗰喺1798年被開啟之真理嘅渴望，而佢首先被引導去認識嘅真理，就係聖所同軍旅被踐踏；先係異教主義，然後喺聖民權能被分散期間由教皇主義所踐踏，以應驗利未記第二十六章所記嘅「七次」。
Miller’s desire to know the truth is represented by Daniel’s desire, but Miller’s understanding was incomplete. Daniel represents Miller’s desire, and Belteshazzar represents those that have a complete understanding of the thing and the vision. There are at least five important truths that were part of the experience of the Millerites in chapter twelve of Daniel, that will find a parallel counterpart in the history of the one hundred and forty-four thousand. One is that they fulfilled and understood that they were fulfilling the parable of the ten virgins, with its three-step testing process, and the other is that they understand the foundation stone of the “seven times,” of Leviticus chapter twenty-six.
米勒渴望認識真理，乃由但以理的渴望所表徵；然而，米勒的理解並不完全。但以理代表米勒的渴望，而伯提沙撒則代表那些對此事及異象有完全理解的人。在但以理書第十二章中，至少有五項重要真理曾構成米勒派的經歷，而這些真理都將在十四萬四千人的歷史中找到相對應的平行對照。其一，是他們應驗了、並且明白自己正在應驗十個童女的比喻，以及其中三步的試驗過程；其二，是他們明白利未記第二十六章「七次」這一根基石。
We will continue this study in our next article.
我哋將會喺下一篇文章繼續呢項研究。
“‘Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom. And five of them were wise, and five were foolish. They that were foolish took their lamps, and took no oil with them; but the wise took oil in their vessels with their lamps. While the bridegroom tarried, they all slumbered and slept. And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him. Then all those virgins arose, and trimmed their lamps. And the foolish said unto the wise, Give us of your oil; for our lamps are gone out. But the wise answered, saying, Not so; lest there be not enough for us and you: but go ye rather to them that sell, and buy for yourselves. And while they went to buy, the bridegroom came; and they that were ready went in with him to the marriage: and the door was shut. Afterward came also the other virgins, saying, Lord, Lord, open to us. But he answered and said, Verily I say unto you, I know you not. Watch therefore; for ye know neither the day nor the hour wherein the Son of man cometh.’
「『那時，天國好比十個童女，攞住佢哋嘅燈，出去迎接新郎。其中五個係聰明嘅，五個係愚拙嘅。愚拙嘅攞咗燈，卻冇帶油；聰明嘅就攞住燈，又喺器皿裏帶住油。新郎遲延嘅時候，佢哋都打盹瞓着咗。到咗半夜，有人呼叫話：睇哪，新郎嚟啦；你哋出嚟迎接佢。嗰啲童女就都起身，收拾佢哋嘅燈。愚拙嘅對聰明嘅話：請分啲油畀我哋，因為我哋嘅燈就快熄滅啦。聰明嘅回答話：恐怕唔夠我哋同你哋用，不如你哋自己去賣油嘅人嗰度買啦。佢哋去買嘅時候，新郎到咗；預備好咗嘅，就同佢一齊進去赴婚筵，門也關咗。後來，其餘嘅童女也嚟到，話：主啊，主啊，請給我哋開門。但佢回答話：我實在告訴你哋，我唔認識你哋。所以，你哋要警醒，因為人子來嘅日子、時辰，你哋都不知道。』」
“We are now living in a most perilous time, and not one of us should be tardy in seeking a preparation for the coming of Christ. Let none follow the example of the foolish virgins, and think that it will be safe to wait until the crisis comes before gaining a preparation of character to stand in that time. It will be too late to seek for the righteousness of Christ when the guests are called in and examined. Now is the time to put on the righteousness of Christ,—the wedding garment that will fit you to enter into the marriage supper of the Lamb. In the parable, the foolish virgins are represented as begging for oil, and failing to receive it at their request. This is symbolic of those who have not prepared themselves by developing a character to stand in a time of crisis. It is as if they should go to their neighbors and say, Give me your character, or I shall be lost. Those that were wise could not impart their oil to the flickering lamps of the foolish virgins. Character is not transferable. It is not to be bought or sold; it is to be acquired. The Lord has given to every individual an opportunity to obtain a righteous character through the hours of probation; but he has not provided a way by which one human agent may impart to another the character which he has developed by going through hard experiences, by learning lessons from the great Teacher, so that he can manifest patience under trial, and exercise faith so that he can remove mountains of impossibility. It is impossible to impart the fragrance of love,—to give to another gentleness, tact, and perseverance. It is impossible for one human heart to pour into another the love of God and humanity.
「我哋現今正活喺一個極其危險嘅時代，而我哋當中冇一個人應當遲延唔去尋求為基督嘅來臨作好準備。唔好有人效法嗰啲愚拙童女嘅榜樣，以為等到危機臨到之時先至去獲得可以喺嗰時站立得住嘅品格預備，仍然係安全嘅。當賓客被召入內並受察驗嘅時候，先至去尋求基督嘅義，就為時已晚。現今正係披戴基督之義嘅時候——呢件婚筵禮服，先能使你配進入羔羊嘅婚筵。 喺呢個比喻裏面，愚拙嘅童女被描繪為懇求油，卻喺佢哋嘅請求之下仍然得唔到。呢個象徵嗰啲冇有藉住培養一種能夠喺危機時刻站立得住嘅品格而為自己作好準備嘅人。就好似佢哋去對鄰舍話：請將你嘅品格畀我，否則我就要滅亡。嗰啲有智慧嘅，唔能夠將自己嘅油分畀愚拙童女嗰啲將熄未熄嘅燈。品格係不能轉移嘅；唔可以買賣，只可以獲得。主已經畀每一個人一個機會，喺恩典時期之中獲得公義嘅品格；但祂並冇提供一條途徑，叫一個人可以將自己藉住經歷艱難嘅遭遇、從偉大嘅教師學習功課而培養出嚟嘅品格傳畀另一個人，以致佢能夠喺試煉之下顯出忍耐，並運用信心，甚至可以挪去不可能之山。 要將愛嘅芬芳傳與人——將溫柔、機智同堅忍賜畀另一個人——係唔可能嘅。一個人嘅心，唔可能將對上帝同人類嘅愛傾注入另一個人嘅心裏。」
“But the day is coming, and it is close upon us, when every phase of character will be revealed by special temptation. Those who remain true to principle, who exercise faith to the end, will be those who have proved true under test and trial during the previous hours of their probation, and have formed characters after the likeness of Christ. It will be those who have cultivated close acquaintance with Christ, who, through his wisdom and grace, are partakers of the divine nature. But no human being can give to another, heart-devotion and noble qualities of mind, and supply his deficiencies with moral power. We can each do much for each other by giving to men a Christlike example, thus influencing them to go to Christ for the righteousness without which they cannot stand in the judgment. Men should prayerfully consider the important matter of character-building, and frame their characters after the divine model.” The Youth Instructor, January 16, 1896.
「然而，那日將要來到，而且已臨近我們；到那時，品格嘅每一方面都要藉着特別嘅試探顯露出來。凡持守原則、操練信心直到末了嘅人，必定係嗰啲喺恩典時期先前嘅時辰之中，於考驗同試煉之下已證明自己忠誠，並照着基督嘅樣式塑造品格嘅人。嗰些培養了與基督密切相交嘅人，藉着祂嘅智慧同恩典，得以有分於神嘅性情。但冇任何人能將向主獻上嘅心靈忠誠同高尚嘅心思品德賜予另一個人，亦不能以道德力量補足對方嘅缺欠。我哋各人都可以彼此作出好多幫助，就係向人顯出基督化嘅榜樣，從而感動佢哋到基督嗰裏去，得着嗰份公義；冇有呢份公義，佢哋就不能喺審判中站立得住。人應當以禱告嘅心慎重思量建立品格呢件重要嘅事，並照着神聖嘅模範塑造自己嘅品格。」《青年導報》，1896年1月16日。