Daniel chapter one represents the history of the first and second angels from August 11, 1840, until October 22, 1844. Daniel chapter four also addresses the history of the first and second angels from 723 BC, until October 22, 1844. Of course, this is impossible to see without the latter rain methodology of “line upon line.”
但以理書第一章表述第一位同第二位天使自1840年8月11日起，直到1844年10月22日嘅歷史。但以理書第四章亦論到第一位同第二位天使自公元前723年起，直到1844年10月22日嘅歷史。當然，若非藉住後雨「律上加律」嘅方法，呢一點係不可能看得見嘅。
Nebuchadnezzar, in chapter four, is a very complex prophetic symbol. It is important to remind ourselves of what he represents as we begin to consider the unsealing of the Ulai River vision in the history of William Miller. Nebuchadnezzar’s second dream, not unlike William Miller’s second dream, represented the “seven times,” of Leviticus twenty-six, which is the prophetic thread that weaves the entire book of Daniel together. When Daniel interpreted Nebuchadnezzar’s dream of chapter four, he warned him of a coming judgment, and in so doing typified the first angel’s message that arrived into history at the “time of the end” in 1798.
尼布甲尼撒在第四章中，乃是一個極其複雜嘅先知性表號。當我哋開始思考烏萊河異象喺威廉・米勒歷史中被開啟封印之事時，重要嘅係要提醒自己，佢所代表嘅究竟係乜嘢。尼布甲尼撒嘅第二個夢，與威廉・米勒嘅第二個夢頗為相似，乃係代表《利未記》二十六章所講嘅「七次」，而呢一條先知性線索，正係將整卷《但以理書》編織連結起來嘅脈絡。當但以理解釋尼布甲尼撒喺第四章中嘅夢時，佢警告尼布甲尼撒將有審判臨到；而佢如此行，亦就預表咗第一位天使嘅信息——呢信息喺1798年「末時」進入歷史。
When the judgment that Nebuchadnezzar was warned was to come arrived, the arrival typified October 22, 1844, when the investigative judgment began. In chapter four, both the warning message provided by Daniel, and the arrival of the judgment connected with the warning message were represented by the word “hour”. The “hour” of Nebuchadnezzar’s judgment represented the “hour” of God’s judgment in the first angel’s message. It also typified the “hour” of the Sunday law, when God’s executive judgment begins. The portion of Daniel chapter four that represents the arrival of the first angel’s message in 1798, and the arrival of the third angel on October 22, 1844, which is symbolized by the word “hour,” is then repeated and enlarged upon. The technique of repeat and enlarge is a prophetic technique that occurs repeatedly in prophecy, but especially in the book of Daniel.
當尼布甲尼撒所受警告之審判臨到之時，其來臨乃預表一八四四年十月二十二日，即查案審判開始之時。在第四章中，但以理所傳達的警告信息，以及與此警告信息相連之審判的來臨，皆以「時辰」一詞來表徵。尼布甲尼撒受審判的「時辰」，乃代表第一位天使信息中上帝審判的「時辰」。這也預表主日法案的「時辰」，即上帝執行審判開始之時。〈但以理書〉第四章中，那一部分表徵第一位天使信息於一七九八年之來臨，以及第三位天使於一八四四年十月二十二日之來臨——此皆由「時辰」一詞所象徵——隨後便被重述並加以擴展。重複而擴展的手法，乃先知預言中一種反覆出現的預言技巧，尤其常見於〈但以理書〉。
Once Nebuchadnezzar arrived at the “hour” of judgment, the “seven times,” that was his judgment, began, and as the king of the north, he then represented the judgment brought upon the northern kingdom of Israel in 723 BC. He was given the heart of a beast, and a beast is a kingdom in Bible prophecy, and from 723 BC, through to 1798, he represented the two forms of paganism that are so often the subject of the book of Daniel.
一旦尼布甲尼撒到達審判嘅「時刻」，嗰「七期」——即係對佢嘅審判——就開始咗；而作為北方王，佢於是就代表咗喺公元前723年臨到以色列北國身上嘅審判。佢被賜予獸嘅心，而喺聖經預言之中，獸就係一個國度；由公元前723年直到1798年，佢代表住異教制度嘅兩種形態，而呢兩種形態正正係《但以理書》經常論及嘅主題。
For twelve hundred and sixty days, representing twelve hundred and sixty years, he represented the pagan desolating power, and then for another twelve hundred and sixty days, symbolizing twelve hundred and sixty years, he represented the papal desolating power. The heart of both desolating powers was the same, for papalism is simply paganism wearing the profession of Christianity.
在一千二百六十日之中，即表徵一千二百六十年，他代表異教那行毀壞可憎的權勢；其後另有一千二百六十日，象徵一千二百六十年，他代表教皇制那行毀壞可憎的權勢。這兩種行毀壞可憎之權勢的核心乃是相同的，因為教皇制不過是披着基督教名義的異教而已。
At the “end of the days,” which is a symbol identified in Daniel chapter twelve, that represents the “time of the end” in 1798, his kingdom was restored unto him. The testimony of Daniel four, and the Spirit of Prophecy, identifies that when his kingdom was restored at the “end of the days,” he was a converted man. He then becomes a prophetic symbol of four significant truths. He becomes the prophetic link between the dragon power of paganism, which he represented in the first half of his “seven times,” and of the beast power, which he represented in the last half of his “seven times.” As a symbol of those two powers, standing as a restored kingdom in 1798, he then represents the third desolating power (the false prophet), which was to reign for seventy symbolic years, while the whore of Tyre was forgotten. As the king of Babylon, Nebuchadnezzar represents the prophetic link between the three powers that would become modern Babylon in the last days, which then leads the world to Armageddon.
喺「末後的日子」，即係但以理書第十二章所指出嘅一個象徵，代表一七九八年嘅「末時」，佢嘅國度得以歸還畀佢。但以理書第四章嘅見證，同埋預言之靈，都指出當佢喺「末後的日子」國度得以恢復嘅時候，佢已經係一個悔改歸正嘅人。於是，佢就成為四個重大真理嘅先知性象徵。佢成為先知性嘅連結，將異教主義嘅龍權勢——即係喺佢「七期」嘅前半段所代表嘅——同埋獸嘅權勢——即係喺佢「七期」嘅後半段所代表嘅——連結起來。作為呢兩種權勢嘅象徵，並且喺一七九八年以一個復興國度嘅身分站立，佢跟住就代表第三個施行荒涼嘅權勢（假先知）；當推羅嘅淫婦被人忘記之時，呢個權勢要掌權七十個象徵性年日。作為巴比倫王，尼布甲尼撒代表住先知性上嘅連結，將嗰三個喺末後日子要成為現代巴比倫嘅權勢連結起來，而呢個連結最終就引領世界走向哈米吉多頓。
He also represented the birth of the United States as the earth beast, which began in 1798 as a lamb, symbolized by his converted experience. He would simultaneously represent the two horns on the earth beast, which as Republicanism and Protestantism represented the strength of the United States, which was what allowed it to become the most favored nation in the world. Yet at the end of the seventy symbolic years those two horns would then be represented as apostate Republicanism and apostate Protestantism, with both horns divided into two classes. Republicanism’s horn would consist of the Democratic party that openly disregarded the sacred principles of the Constitution, and the Republican party that professed to be the defenders and champions of the Constitution, but in actuality denied the sacred principles of the Constitution, while choosing traditions and customs to supersede the principles within that sacred document.
他亦代表美國作為地獸之誕生；這地獸於1798年開始時如同羔羊，其象徵乃藉着他悔改歸正的經歷表明出來。他同時亦代表地獸上的兩角；此兩角作為共和主義與新教主義，象徵美國的力量，而這正是使其得以成為世界上最蒙眷顧之國的原因。然而，在那象徵性的七十年結束之時，那兩角便要被表明為背道的共和主義與背道的新教主義，而兩角各自又分為兩類。共和主義之角將由民主黨構成；該黨公開罔顧憲法的神聖原則；以及共和黨構成；該黨自稱為憲法的捍衛者與擁護者，實際上卻否認憲法的神聖原則，並揀選傳統與習俗，使之凌駕於那神聖文件中的原則之上。
The two parties were typified by the Sadducees and Pharisees in the time of Christ. The spirit of the Sadducees and Pharisees would also be manifested in the horn of apostate Protestantism, with one class upholding Sunday worship and the other Sabbath worship. Nebuchadnezzar’s converted condition at the “end of the days,” in 1798, fitly represents the United States, and both horns of the earth beast. All three symbols—the earth beast and its two horns, were destined to change from a lamb unto a dragon.
基督在世之時，呢兩派乃由撒都該人同法利賽人所預表。撒都該人同法利賽人嘅精神，亦必喺背道新教之角上顯明出嚟，其中一等維護星期日崇拜，另一等則維護安息日崇拜。尼布甲尼撒喺「日子嘅末了」（1798年）歸正後嘅景況，恰當地表徵美國，以及地獸嘅兩角。呢三個表號——地獸及其兩角——都注定要由羔羊變成龍。
Nebuchadnezzar, at the end of his “seven times,” represented the link which identified his literal kingdom of Babylon as the symbol of modern Babylon in the last days, which is made up of the dragon, the beast and the false prophet. He also represented the three prophetic entities represented by the earth beast with two horns, that changes from a lamb unto a dragon during the seventy symbolic years that the whore of Tyre is forgotten. It is profound that his literal kingdom is the very kingdom that typifies the kingdom that reigns for seventy symbolic years.
尼布甲尼撒，喺佢「七期」嘅末了，表徵咗一個連繫，藉此將佢字面上嘅巴比倫王國識別為末後日子現代巴比倫嘅象徵；而呢個現代巴比倫乃係由龍、獸同假先知所組成。佢亦表徵由有兩角之地獸所代表嘅三個預言性實體；呢地獸喺推羅淫婦被忘記嘅七十個象徵年期間，由羔羊變成龍。佢字面上嘅王國，正正就係預表嗰個統治七十個象徵年之王國嘅王國；呢一點實在意味深長。
Nebuchadnezzar’s symbolism of chapter four, is to be laid over the top of chapter one. When that application is made, it brings together the waymarks of Millerite history, and confirms several truths of the Ulai River vision that were unsealed at that time. The foundation and central pillar of the Millerite movement was the question and answer of Daniel chapter eight, and verses thirteen and fourteen. The question was, “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?”
但以理書第四章之中尼布甲尼撒所象徵嘅內容，必須覆蓋喺第一章之上。當呢個應用被作出之時，就會將米勒派歷史嘅各個路標結合起來，並且證實當時被開啟嘅烏萊河異象中若干真理。米勒派運動嘅根基同中央柱石，乃係但以理書第八章第十三、十四節所提出嘅問題同答案。嗰個問題係：「這除掉常獻的燔祭，和施行毀壞的罪過，將聖所與軍旅踐踏的異象，要到幾時才應驗呢？」
Of the hundreds, if not thousands of added words in the Bible, it is only the added word “sacrifice” that inspiration identifies as not belonging to the text. When the word is properly removed it clearly identifies that “the daily and the transgression” are two distinct desolating powers. Sister White specifically identifies the word “sacrifice” was added by human wisdom and does not apply to the text, and in the same passage she also identifies that the Millerites were correct in identifying “the daily” as paganism. The grammatical terms within the question of verse thirteen, were carefully identified by Christ through the writings of Sister White, and when governed by the texts and the added inspired instructions, the question is, “How long shall be the vision concerning the two desolating powers of paganism and papalism, that were to trample down both the sanctuary and God’s people?”
喺《聖經》數以百計、甚至數以千計被加上去嘅字詞之中，惟有被加上去嘅「祭」呢個字，先至被默示明確指出係唔屬於原文。當呢個字被正確地刪除之後，就清楚顯明「常獻的」同「罪過」乃係兩個各自獨立、使人荒涼嘅勢力。懷愛倫姊妹明確指出，「祭」呢個字係出於人嘅智慧而被加上去，並唔適用於原文；而喺同一段論述之中，佢亦指出，米勒派將「常獻的」認定為異教，乃係正確嘅。第十三節問題之中嘅文法用語，乃係基督藉住懷愛倫姊妹嘅著作，審慎地加以指明；而當呢啲用語受經文同所加上、且出於默示嘅指示所規範之時，個問題就係：「關於異教同教皇制呢兩個使人荒涼嘅勢力之異象，要到幾時呢？佢哋將聖所同上帝嘅子民都踐踏在腳下。」
Therefore, when Nebuchadnezzar is located at the “time of the end,” in 1798, he is representing a converted man and therefore represents the “wise” that would understand the central pillar and foundation of Adventism. His conversion identifies the “wise” that understand the “increase of knowledge” which was unsealed at that time, but his own prophetic symbolism directly illustrates the history that is the subject of the question of, “how long would be the vision of the desolating power of paganism and papalism which would trample down God’s people (the host), and God’s sanctuary?” As a symbol of a “wise virgin” who understands the “increase of knowledge,” he represents William Miller, for Miller is the symbol of those who were “wise” in the history that began at the “time of the end,” in 1798.
因此，當尼布甲尼撒被置於「末時」——即1798年——之時，他所代表的是一個悔改歸正的人，因此亦代表那些明白復臨信仰之中心柱石與根基的「智慧人」。他的歸正，表明了那些明白當時所啟封之「知識增長」的「智慧人」；但他本身的預言性象徵，乃直接說明那段歷史，而那段歷史正是這問題所關乎的主題：「異教與教皇制度那使地荒涼的權勢，踐踏上帝的子民（軍旅）和上帝的聖所，這異象要到幾時呢？」作為一個明白「知識增長」之「智慧童女」的象徵，他所代表的就是威廉・米勒，因為米勒乃是那些在1798年「末時」開始之歷史中屬於「智慧人」者的象徵。
Nebuchadnezzar is a symbol of the waymark of the “time of the end,” and when laid over chapter one, he also represents the arrival of the first angel at that time, because in chapter four, the “hour” in which Daniel provides Nebuchadnezzar with the warning message, marks when the first angel arrived, and that was 1798. The “hour” when Nebuchadnezzar’s judgment arrived, represented the “hour” of the beginning of God’s investigative judgment on October 22, 1844. The waymarks produced by the symbolism of Nebuchadnezzar in chapter four, are 723 BC, 538, 1798 (the time of the end) and October 22, 1844.
尼布甲尼撒乃係「末時」路標嘅一個象徵；而當呢個象徵同第一章互相對照之時，佢亦代表第一位天使於嗰個時候嘅來到，因為喺第四章入面，但以理向尼布甲尼撒傳達警告信息嘅嗰個「時辰」，標誌住第一位天使來到嘅時候，而嗰就係1798年。尼布甲尼撒所受審判臨到嘅「時辰」，乃係代表上帝查案審判開始嘅「時辰」，即1844年10月22日。由第四章中尼布甲尼撒嘅象徵所產生嘅路標，乃係公元前723年、538年、1798年（末時），以及1844年10月22日。
The waymarks of Millerite history in Daniel chapter one, begin with Jehoiakim, who is a symbol of the empowerment of the first message which had arrived at the “time of the end,” in 1798. The empowerment of the first message, represented by Jehoiakim, marks August 11, 1840. The conquering of Jehoiakim begins the seventy years of Babylon’s reign, that ends with the decree of Cyrus. Chapter one of Daniel identifies a three-step testing process, represented as a dietary test, followed by a visual test that concludes with a litmus test. Those three tests represent August 11, 1840, when the mighty angel that was no less a personage than Jesus Christ, came down out of heaven with a little book that God’s people were then to “eat”, just as Daniel and the three worthies chose to eat the diet of pulse, rather than the diet of Babylon.
《但以理書》第一章中米勒派歷史嘅路標，係由約雅敬開始；約雅敬乃係第一道信息得着賦權嘅象徵，而呢道信息乃係於1798年「末時」臨到。第一道信息嘅賦權，由約雅敬所表徵，標誌住1840年8月11日。約雅敬被征服，開始咗巴比倫七十年嘅統治；呢段統治直到古列嘅諭旨先告終。《但以理書》第一章指出一個三步驟嘅試驗過程，以飲食試驗作為表徵，隨後係視覺試驗，並以一個試紙式嘅驗證作結。呢三個試驗代表1840年8月11日，當時嗰位大力天使——唔少於耶穌基督自己嘅一位——從天降下，手拿小書卷；當時上帝嘅子民正要「食」呢書卷，正如但以理同三位忠貞者揀選食豆類素菜，而唔食巴比倫嘅膳食一樣。
The second test of that process represented the manifestation of the Protestant churches’ rejection of Miller’s message (the first angel’s message), when a distinction could then be seen between the Millerite movement, and the Protestant churches that then began their prophetic role as apostate Protestantism. The distinction between those two classes was as marked as was Daniel and the three worthies’ flesh appearing fairer and fatter for eating the heavenly food, instead of the Babylonian diet. That distinction was marked at the end of the biblical year of 1843 (April 19, 1844), when the tarrying time of the parable of the ten virgins arrived.
嗰個過程嘅第二次試驗，表徵住新教各教會拒絕米勒信息（第一位天使嘅信息）之顯現；喺嗰時，米勒派運動同新教各教會之間嘅分別便可以睇見，而後者亦由嗰時開始佢哋作為背道新教嘅預言性角色。呢兩類人之間嘅分別，正如但以理同三位希伯來義士因食用天上嘅食物、而唔食巴比倫嘅膳食，以致佢哋嘅面貌顯得更加俊美肥健一樣，係同樣顯著。呢種分別，喺1843年聖經年度結束之時（1844年4月19日）已經清楚標明；嗰時，十個童女比喻中嘅遲延時期來到。
The third test, which was the litmus test, represented October 22, 1844 when, after three years, the “hour” came when Nebuchadnezzar himself judged and pronounced Daniel and the three worthies “ten times” better than the Babylonian wise men. Placing Daniel chapter four, over chapter one, produces the waymarks of Millerite history beginning with the “time of the end” in 1798; the empowerment of the first angel’s message on August 11, 1840; the first disappointment on April 19, 1844; and the great disappointment of October 22, 1844.
第三個試驗，即嗰個決定真偽嘅試驗，象徵一八四四年十月二十二日；喺三年之後，當嗰個「時辰」嚟到嘅時候，尼布甲尼撒親自作出判斷，並宣告但以理同三個蒙恩者比巴比倫嘅智慧人「勝過十倍」。將《但以理書》第四章置於第一章之上，便呈現出米勒派歷史嘅路標：由一七九八年嘅「末時」開始；一八四〇年八月十一日第一位天使信息得着能力；一八四四年四月十九日第一次失望；以及一八四四年十月二十二日嘅大失望。
Beyond identifying the specific waymarks of Millerite history, the two chapters, when brought together “line upon line,” illustrate the message of the first angel, identify the two desolating powers that are the subject of the foundational doctrine of the twenty-three hundred days, and also the three-step testing process of Daniel twelve which always occurs when the book of Daniel is unsealed.
除咗辨明米勒派歷史中各個特定嘅路標之外，呢兩章若「以命加命，以令加令」一同並列起來，就闡明咗第一位天使嘅信息，指明咗作為二千三百日呢一根本道理之主題嘅兩個施行荒涼嘅權勢，並且亦顯示出但以理書十二章所載、每逢但以理書被開啟時必然出現嘅三步試驗過程。
They also identify that Nebuchadnezzar, as the symbol of the wise in 1798, in conjunction with his second dream in chapter four, represents William Miller, whose movement was to become the true Protestant horn. The work of William Miller, that represents the foundational truths of Adventism, are represented upon Habakkuk’s two tables, and God directed in the production of both those sacred tables.
他們亦指出，尼布甲尼撒作為一七九八年智慧人的象徵，並結合他在第四章中的第二個夢，乃是代表威廉·米勒；而他的運動本要成為真正的新教之角。威廉·米勒的工作，既代表復臨信仰的根基真理，便表現在哈巴谷的兩塊版上，而上帝曾親自引導那兩塊神聖版面的製作。
There were several prophetic truths that Miller did not see correctly because his vantage point of prophetic history disallowed him from recognizing that there are three desolating powers; not only paganism (the dragon), papalism (the beast), but also apostate Protestantism (the false prophet). In God’s providence those prophetic understandings of Miller, that were limited by his vantage point in history, were not represented upon the two sacred tables of Habakkuk.
米勒未有正確認明若干預言真理，因為他在預言歷史中所處的視角，使他不能辨識出有三種施行荒涼的勢力；不單是異教主義（龍）、教皇主義（獸），還有背道的新教（假先知）。按着上帝的護理，米勒那些因其在歷史中所處視角而受限制的預言理解，並沒有被表列於哈巴谷的兩塊聖表之上。
Nebuchadnezzar’s second dream in chapter four of Daniel, represents William Miller’s second dream. Both dreams address the “seven times,” and Miller’s dream identifies the rejection of his work that began in 1863, and escalates until the Midnight Cry. Both dreams end with a kingdom restored after a period of scattering. For this reason, we will consider Miller’s second dream, before we consider directly the vision of the Ulai River that was unsealed in 1798.
但以理書第四章中尼布甲尼撒嘅第二個夢，象徵威廉米勒嘅第二個夢。兩個夢都涉及「七期」，而米勒嘅夢指出，自1863年開始對佢工作嘅拒絕，並且不斷升級，直到午夜呼聲。兩個夢都以一個國度喺分散一段時期之後得以恢復而告終。基於呢個原因，我哋會先考察米勒嘅第二個夢，然後先直接考察嗰個喺1798年被解開封印嘅烏萊河異象。
“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.
「我夢見神藉着一隻看不見的手，送給我一個製作奇巧的匣子，約長十吋、闊六吋見方，乃以烏木與珍珠精工鑲嵌而成。那匣子上附有一條匙。我立刻拿起那條匙，把匣子打開；當時，令我驚異詫異的是，我發現其中裝滿了各樣各式、大小不一的珠寶、鑽石、寶石，以及各種尺寸與價值的金銀錢幣，都美麗地安放在匣子裏各自的位置上；如此陳設之下，它們反射出一種光輝與榮耀，除了太陽以外，實無可與之相比。」
“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.
「我諗到，雖然我心裏因其中所載之物的燦爛、美麗與寶貴而歡喜雀躍，但我不應只由自己獨享這奇妙的景象。因此，我便把它放在我房間中央的桌上，並傳出消息，凡有心願意的人，都可以前來觀看這人在今生所曾見過最榮耀、最光輝的景象。
“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.
「人羣開始進來，起初人數不多，後來卻愈聚愈多，成為一大群。當他們初次往箱子裏觀看時，便希奇驚嘆，歡呼喜樂。但當旁觀的人增多時，人人都開始擾動那些珠寶，把它們從箱子裏取出來，散放在桌上。我便開始想到，主人必會向我追討這箱子和珠寶；若我任由它們被散亂，我便永不能再像從前那樣，把它們一一放回箱子裏原來的位置；我又感到自己決不能承擔這責任，因為那將是極其重大的。於是我開始懇求人們不要用手觸動它們，也不要把它們從箱子裏拿出來；然而我愈是懇求，他們就愈是把它們四處散亂；如今他們似乎把它們散滿了整個房間，散在地板上，也散在房間裏每一件家具之上。」
“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.
「跟住我看見，佢哋喺真嘅寶石同錢幣當中，撒散咗不可勝數嘅假寶石同偽幣。我對佢哋卑劣嘅行徑同忘恩負義極其憤慨，就因此責備佢哋、斥責佢哋；但我越責備，佢哋就越將嗰啲假寶石同偽幣撒散喺真嘅寶石同錢幣中間。 」
“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.
「其後，我在我屬肉身的魂裏甚感煩惱，便開始用肉身的力量把他們推出房間；但當我推出一個的時候，便有三個再進來，帶進塵土、刨屑、沙粒，以及各樣垃圾，直到他們把一切真正的寶石、鑽石和錢幣都遮蓋了，使其全都被隔絕於視線之外。他們又把我的匣子撕碎，散佈在垃圾之中。我以為沒有人理會我的憂傷或我的憤怒。我就全然灰心喪志，坐下哭泣。」
“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.
「當我正因我極大嘅損失同所負嘅責任而哭泣哀悼之際，我想起上帝，就懇切祈求祂差遣幫助畀我。門隨即開咗，有一個人走進房間；當時眾人都離開咗。佢手裏攞住一把掃塵刷，打開窗戶，開始將房間裏面嘅塵土同垃圾掃除出去。 」
“I cried to him to forbear, for there were some precious jewels scattered among the rubbish.
「我向祂呼求，求祂暫且住手，因為瓦礫之中散落着一些珍貴的寶石。」
“He told me to ‘fear not,’ for he would ‘take care of them.’
佢對我講：「不要懼怕」，因為佢會「照顧佢哋。」
“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.
「嗰陣，當佢掃走塵土同垃圾、假寶石同偽幣嘅時候，呢一切都如雲一般升起，從窗戶飛出去，隨風被吹散。喺一片紛擾之中，我閉上眼睛片刻；當我再睜開眼嘅時候，垃圾已經全部消失。寶貴嘅珠寶、鑽石、金銀錢幣，豐豐富富咁散落喺成個房間各處。」
“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.
「然後，佢將一個匣子放喺枱上，呢個匣子比先前嗰個大得多，而且更加華美；跟住佢一把一把噉將啲珠寶、鑽石同錢幣攏埋，掟入個匣子入面，直到一粒都冇剩低，雖然有啲鑽石細到連針尖咁大都未到。」
“He then called upon me to ‘come and see.’
「其後，祂召我『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, everyone 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.
「我望入匣內，但我雙眼因所見嘅景象而目眩。佢哋比從前發出十倍嘅榮光。我以為佢哋曾被嗰啲邪惡之人嘅腳喺沙中擦磨過；就係嗰啲將佢哋分散、又將佢哋踐踏於塵土之中嘅人。佢哋喺匣內排列得美麗而井然有序，各按其位，絲毫睇唔出嗰個將佢哋拋入其中之人所造成嘅任何痕跡。我因極大喜樂而呼喊，嗰一聲呼喊便把我驚醒了。」《早期著作》，81–83。
We will address Miller’s dream in the next article.
我哋將會喺下一篇文章中論到米勒嘅異夢。
The following is an introduction of William Miller’s second dream, written by James White when he published Miller’s dream in the Advent Herald.
以下係威廉．米勒第二個夢嘅引言，乃詹姆斯．懷特喺《復臨先鋒》刊載米勒嘅夢時所寫。
“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.
以下呢個夢，早於兩年有多之前，已刊載於《Advent Herald》。我當時看出，呢個夢清楚標明咗我哋過去喺基督第二次降臨之事上嘅經歷；而且，上帝賜下呢個夢，係為咗使分散各處嘅羊群得益。
“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 Ecclesiastics 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.
「喺主嗰偉大而可畏之日臨近嘅徵兆之中，神已經設立咗異夢。參約珥書 2:28–31；使徒行傳 2:17–20。異夢可以由三種途徑而嚟；第一，『因事務繁多』而有夢。參傳道書 5:3。第二，凡受撒但污穢之靈同迷惑所轄制嘅人，亦可能因佢嘅影響而有夢。參申命記 8:1–5；耶利米書 23:25–28；27:9；29:8；撒迦利亞書 10:2；猶大書 8。第三，神一直都係藉着異夢，多少教導佢嘅子民，而家仍然如此；呢啲異夢乃係藉天使同聖靈嘅工作而臨到。凡站立喺真理清楚亮光之中嘅人，必知道神幾時賜畀佢哋異夢；而且咁樣嘅人，必不會畀虛假嘅夢所欺騙，亦不會被引入歧途。」
“‘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 12:6. 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, [Genesis 37:5–9], and then the interesting story of their fulfilment in Egypt. ‘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.
「『耶和華說：你們且聽我的話；你們中間若有先知，我耶和華必在異象中向他顯現，在夢中對他說話。』民數記 12:6。雅各說：『耶和華的使者在夢中對我說話。』創世記 31:2。『夜間，神在夢中臨到亞蘭人拉班。』創世記 31:24。請讀約瑟的夢，[創世記 37:5–9]，然後再讀那些夢在埃及應驗的動人事蹟。『在基遍，夜間夢中，耶和華向所羅門顯現。』列王紀上 3:5。但以理書第二章那極其重大之大像，是在夢中賜下的；第七章的四獸等異象，也是如此。當希律想要除滅幼年的救主時，約瑟在夢中得了警告，要逃往埃及。馬太福音 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.
「神說：『在末後的日子，我要將我的靈澆灌凡有血氣的；你們的兒女要說預言，你們的少年人要見異象，老年人要作異夢。』」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.
「藉着異夢和異象而賜下的預言恩賜，在此乃是聖靈所結的果子；並且在末後的日子，這恩賜要充分顯明，以致構成一個兆頭。這乃是福音教會的恩賜之一。 」
“‘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.
「『祂所賜的，有些是使徒；有些是先知；有些是傳福音的；有些是牧者和教師；為要成全聖徒，各盡其職，建立基督的身體。』以弗所書 4:11–12。」
“‘And God hath set some in the church, first apostles, secondarily PROPHETS,’ etc. 1 Corinthians 12:28. ‘Despise not PROPHESYINGS.’ 1 Thessalonians 5:20. See also Acts 13:1; 21:9; Romans 7:6; 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.
「『神在教會所設立的：第一是使徒，第二是先知，』等等。」哥林多前書 12:28。「『不要藐視先知的講論。』」帖撒羅尼迦前書 5:20。又參使徒行傳 13:1；21:9；羅馬書 7:6；哥林多前書 14:1, 24, 39。先知，或先知的講論，乃是為着基督教會的造就；並且，從神的話語中，並無任何證據可以提出，證明它們要在傳福音的、牧師和教師停止以前先行止息。但反對者說：『虛假的異象和夢已經有那麼多了，以致我無法對這一類事有任何信心。』撒但確有他的仿冒。從來就有假先知；而且，在他這最後迷惑並得勢的時辰，我們當然更可預料現今也有。那些因仿冒存在便拒絕此等特別啟示的人，同樣也大可以再進一步，否認神曾藉夢或異象向人啟示自己，因為仿冒向來都存在。」
“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.
「夢同異象，乃係上帝向人顯明自己所用嘅媒介。藉住呢種媒介，佢向先知說話；佢又將預言嘅恩賜安置喺福音教會各樣恩賜之中，並且將夢同異象列為「末後日子」嘅其他徵兆之一。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.
「我喺上述嘅論述之中，目的乃係以合乎聖經嘅方式消除反對意見，並預備讀者嘅心思，以接受下文。」James White.