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的增長，最終就是那寫在哈巴谷兩塊版上的內容。
“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時期嘅預言之中，亦交織住一啲特別切合佢哋當時疑惑同懸念景況嘅教訓，勉勵佢哋憑信心耐心等候，深信現今喺佢哋悟性中仍然昏暗不明嘅事，到咗適當嘅時候，終必變為明朗。」
“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.’
「在這些預言之中，有哈巴谷書 2:1–4 所記的：『我要站在守望所，立在望樓上觀看，看耶和華對我說甚麼話；我可用甚麼話向那責備我的回答。耶和華回答我說：將這默示明明地寫在版上，使讀的人容易奔走。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。看哪，自高自大的人，心不正直；惟義人必因信得生。』」
“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，呢個預言中所賜下嘅指示——「將這默示明明地寫在版上，使讀的人容易讀」——已經啟發查理斯・費治編製一幅先知圖表，用以闡明但以理書同啟示錄中嘅異象。呢幅圖表嘅出版，被視為哈巴谷所受命令嘅應驗。然而，當時冇人留意到，同一個預言亦提出異象嘅應驗似乎有所延遲——即係一段耽延嘅時期。喺嗰次失望之後，呢段經文顯得極其重要：「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.
哈巴谷嘅兩塊法版喺預言上係兩個見證人。按聖經，必須有兩個見證人一同提出，先可以確立真理。
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 18:16.
但如果佢唔肯聽你，就再帶一兩個人同你一齊去，叫一切嘅話，都可以憑兩三個見證人嘅口得以確立。馬太福音 18:16。
When Habakkuk’s two tables (the 1843 and 1850 pioneer charts) are overlaid with one another 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.
當哈巴谷嘅兩塊版（1843年同1850年先驅圖表）彼此重疊之時，佢哋就印證咗嗰啲曾經係米勒夢中寶石嘅真理。1843年嘅錯誤，被呈現喺第一塊版上；當佢同第二塊版重疊之時，就確立咗異象嘅遲延時期。米勒（嗰段歷史中象徵性嘅守望者）曾問，喺佢嗰段歷史嘅爭辯期間，自己當講乜嘢。
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.
我要站喺守望所，立喺城樓上觀看，要看耶和華對我說甚麼話，我可用甚麼話向使我受責備的人申訴。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.
主指示米勒將異象寫下來；而喺佢嘅夢中，佢將盛載住嗰異象嘅匣子，擺喺房間中央嘅桌上。
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.
耶和華回答我說：「將這默示寫明，刻在版上，使讀的人可以奔跑。」哈巴谷書 2:2
The tables then identify the tarrying time and the first disappointment.
其後，圖表指出了延遲的時期，以及第一次的失望。
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.
因為呢個異象仍然有一定嘅日期，到咗終局必然顯明，並不虛謊；雖然遲延，你總要等候；因為佢必然臨到，決不再遲延。哈巴谷書 2:3。
The three-step testing process produced by the increase of knowledge (Miller’s jewels) are then represented.
隨着知識增加（米勒的寶石）而產生的三步試驗過程，隨後便被表明出來。
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，心高氣傲的人，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，將會藉但以理書第十二章之考驗過程而顯明出來。
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.
他說：但以理啊，你只管去吧；因為這些話已經隱藏封閉，封印起來，直到末時。必有許多人使自己潔淨，成為潔白，且被熬煉；但惡人仍必行惡，惡人都不明白，惟獨智慧人必明白。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.
但以理書中嘅智慧人，就係馬太福音二十五章嗰啲因信稱義嘅聰明童女；而惡人就係嗰啲因驕傲自高嘅愚拙童女。喺米勒嘅夢境結尾，嗰啲寶石代表十個童女比喻中嘅油，亦即嗰信息。
“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，上帝就受咗羞辱。如此，我哋就拒絕咗佢本要傾注入我哋心靈中、好使再傳遞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的人，便會好似嗰啲愚拙的童女一樣，發覺自己並未預備好去迎見佢哋嘅主。佢哋喺自己裡面並冇能力去取得那油，佢哋嘅生命便告破敗。」《Review and Herald》，1897年7月20日。
The light of Miller’s jewels in the last days will shine ten times brighter, and both the number ten and light are symbols of a test. 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 represented as the 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.
米勒寶石之光於末後的日子必照耀得比先前明亮十倍，而「十」這個數目與光二者，皆是試驗的象徵。在末後的日子裏，正如米勒夢境的結尾所表明者，哈巴谷版上所表徵之真理之光產生一個試驗的信息；而在十個童女的比喻中，這信息乃表徵為半夜呼喊的信息。這試驗的過程乃是米勒派歷史中試驗過程的重演，因為十個童女的比喻在末後的日子要一字不差地重複。
“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.
「我時常被引述到十個童女的比喻；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，因為它特別適用於這個時期；並且正如第三位天使的信息一樣，它已經應驗，並將繼續成為現代真理，直到時代的終結。」《Review and Herald》，1890年8月19日。
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 represented 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 it is the prophetic characteristics of the papacy which is employed to identify the character of those who chose not to live by faith.
十乃試驗之象徵；及至十日之末，但以理與那三位忠貞之士，在外貌上比那些食用巴比倫膳食的人更為俊美肥健。哈巴谷書中所表徵那等憑僭妄而活、並非憑信而活的驕傲之人，養成了巴比倫的品格。在米勒派的歷史中，他們成了巴比倫的眾女；而在哈巴谷書中，則是藉着教皇權之先知性特徵，來辨明那些揀選不憑信而活之人的品格。
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。況且，酒使人詭詐；狂傲的人，必不得安居；他擴張心慾，如陰間一樣，又如死亡，總不知足，反倒聚集萬國歸自己，積聚萬民歸自己。這些豈不都要題起詩歌譏刺他，並用諷刺的俗語攻擊他，說：禍哉，那增添不屬自己之物的！這要到幾時為止呢？又禍哉，那使自己滿載厚泥的！那咬傷你的，豈不忽然起來麼？那擾害你的，豈不醒起麼？你就必作他們的掠物。因你搶掠了許多國，萬民中所有餘剩的，也必搶掠你；都因人的血，並向這地、這城，和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.” It is the papal power that gets suddenly bitten, just as Jezebel was eaten by dogs.
臨到《馬太福音》二十五章童女身上之試驗過程，產生出一等敬拜者；這等人已養成北方王（教皇制）之品格，而北方王亦正是那使「許多國遭劫掠」的勢力。那被忽然咬傷的，正是教皇權勢，正如耶洗別被狗所吃一樣。
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；他們的聲音怒號如海；他們騎馬擺列，如上陣爭戰的人，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；痛苦抓住我們，疼痛如臨產的婦人。不要往田野去，也不要行在路上；因仇敵有刀劍，四圍盡是驚恐。我民的女子啊，你當腰束麻布，在灰中打滾；要為自己舉哀，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，乃係因信稱義嘅人，同埋食咗飲咗巴比倫道理嘅人。喺米勒之夢末後日子中被表徵為童女嘅人，不是培養基督嘅品格，從而領受上帝嘅印記；就是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.
「真正嘅光喺道德黑暗之中照耀嘅時候已經到了。第三位天使嘅信息已經傳到全世界，警告世人唔好喺額上或手上受獸嘅印記，或佢像嘅印記。受呢個印記，意思就係作出同獸所作出嘅同一決定，並且主張同樣嘅思想，直接敵擋上帝嘅話。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》，1897年7月13日。
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.”
飲巴比倫之酒的童女，終必喝 神烈怒的酒。在《以賽亞書》中，以法蓮的醉漢將事物顛倒錯亂，顯出他們瞎眼的醉態；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 Second Thessalonians, chapter two.
將「常獻的」認定為基督嘅象徵，乃係將「常獻的」呢一真理徹底顛倒，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，此一認定已直接表現喺哈巴谷嘅版上。米勒發現咗帖撒羅尼迦書中嗰段經文，因此得以明白，被「除去」嘅乃係異教，為要使嗰坐喺神殿中嘅「大罪人」得以顯露；呢一點正係帖撒羅尼迦後書第二章所載嘅首要真理。
“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《但以理書》之外，再搵唔到其他地方有呢個詞〔「常獻的」〕。於是我就〔藉住經文彙編嘅幫助〕查考嗰啲同佢相連嘅字句：『除掉』；『他必除掉常獻的』；『從除掉常獻的時候起』，等等。我一路讀落去，心諗自己或者搵唔到呢段經文嘅亮光；直到最後我讀到《帖撒羅尼迦後書》2:7, 8：『因為不法的隱意已經發動；只是現今有一個攔阻的，等到那攔阻的被除去，然後那不法的人就顯露出來，』等等。當我讀到呢段經文嘅時候，哦，真理就顯得幾咁清楚、幾咁榮耀！就在呢度！呢個就係「常獻的」！咁而家，保羅所講『現今有一個攔阻的』，或者話攔阻者，究竟係咩意思呢？『罪人』同『那惡者』，所指嘅就係天主教。咁，究竟係乜嘢攔阻住天主教未能顯露出來呢？就係異教主義；既然係咁，咁『常獻的』就必定係指異教主義。」——William Miller, Second Advent Manual, page 66. Advent Review and Sabbath Herald, January 6, 1853.
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，乃是該段經文的主要真理。當保羅指出那些不愛真理的人，因此必受強烈迷惑之時，他固然是在一般意義上指明人對真理的憎惡；然而，該段經文所直接指涉的真理，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.
身體的燈就是眼睛；所以，你的眼睛若專一，你全身就充滿光明。惟若你的眼睛邪惡，你全身就充滿黑暗。所以，你裏頭的光若成了黑暗，那黑暗是何等的大呢！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。你們不能又事奉上帝，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。那臨到《馬太福音》第二十五章之愚拙童女的強烈迷惑，乃是基於她們拒絕了米勒之寶石所發出的亮光；這些寶石乃代表最後的試驗。古以色列最後的試驗，乃是他們的第十個試驗；而在末後的日子，米勒的寶石要發出十倍更明亮的光。拒絕米勒寶石的象徵，就是「常獻的」，這是以法蓮的醉酒之人於復臨運動第三代中所顛倒了的。「常獻的」乃是一個屬撒但、象徵異教之物。那些醉酒之人引進了一個冒牌的寶石，是他們從背道的新教帶來的；這冒牌之物將「常獻的」認定為基督的象徵。
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.
米勒對於自己所持有之珠寶嘅理解，受限於佢被興起時所處嘅歷史背景。由於佢深信第二次降臨乃係下一個預言性事件，所以教皇權喺1798年所受嘅致命傷，只能被理解為但以理書第二章中第四個、亦即最後一個屬世嘅國度。米勒對於「常獻的」嘅理解亦同樣有限；因為按佢自己嘅見證，佢係藉着啟示被引導去採用一種特定嘅研經方法，而佢曾表明，佢所使用嘅係《聖經》、Cruden’s Concordance，並且閱讀一啲報章。佢決定以呢種方式去研究，純粹係忽然臨到佢心中。
“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.
「喺我作為自然神論者嗰十二年間，我讀盡所能搵到嘅一切歷史；但如今我愛慕聖經，因為佢講述耶穌！然而，聖經之中仍有唔少地方對我嚟講係幽暗難明。喺1818或1819年，我探訪一位朋友，同佢交談；佢曾經認識我，亦聽過我喺作自然神論者時所講嘅話。佢以頗具深意嘅口吻問我：『你對呢段經文、同嗰段經文，有乜嘢睇法？』佢所指嘅，正係我喺作自然神論者時曾提出反對嘅舊經文。我明白佢意欲何為，便回答——若你畀我時間，我就會話你知佢哋嘅意思。『你要幾多時間？』我回答：我唔知道；但我會話你知，因為我不能相信神所賜嘅啟示，竟會係人所不能明白嘅。於是我決意查考我嘅聖經，深信我能夠搵出聖靈所要表達嘅意思。但我一立下呢個決心，心裏就浮現一個念頭——『假如你遇到一段你唔能夠明白嘅經文，你會點做？』於是，我就想到一種研讀聖經嘅方法：我要將呢類經文中嘅字詞拎出嚟，沿住整本聖經去追查佢哋，並用呢個方法搵出佢哋嘅意思。我有《Cruden’s Concordance》，我認為呢本係世上最好嘅；所以我就拎起佢同我嘅聖經，坐喺書桌前，除咗略略睇少少報紙之外，唔再讀任何別的書，因為我立定心志，要知道我嘅聖經究竟係乜嘢意思。Apollos Hale, The Second Advent Manual, 65.」
Miller’s jewels were not simply recognized by his method of study, but also by direct revelation from God.
米勒嘅寶石，唔單止係藉住佢嘅研經方法而被辨認出嚟，亦都係藉住神直接嘅啟示而被辨認出嚟。
“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，感動一個素來不信聖經之農夫的心，引導他去查考預言。上帝的天使屢次探訪那蒙揀選的人，為要引導他的心思，並向他的悟性開啟那些一向對上帝子民顯為幽暗的預言。真理鎖鏈的開端已賜給了他，而他亦被引導着繼續尋索一環又一環，直到他滿懷驚奇與讚歎地注視上帝的聖言。他在其中看見一條完全的真理鎖鏈。那曾被他視為並非受默示的聖言，如今以其美麗與榮耀展現在他眼前。他看見聖經這一處經文闡明另一處經文；當有一段經文對他的悟性仍然封閉時，他便在聖言的另一部分找到足以解明它的內容。他懷着喜樂，以及最深的尊崇與敬畏，看待上帝神聖的聖言。」《早期著作》，230頁。
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，這乃是表明那位被差到米勒那裏的使者就是加百列；因為「祂的使者」乃是指派給加百列的一個稱謂。
“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：「我是加百列，站在上帝面前的，」表明佢喺天上朝廷中居於極尊榮嘅地位。當佢帶住信息去到但以理嗰度時，佢曾說：「除咗你們的大君米迦勒〔基督〕之外，冇有一位與我一同堅持抵擋這些事。」但以理書 10:21。關於加百列，救主喺《啟示錄》中說：「祂差遣祂的使者曉諭祂的僕人約翰。」啟示錄 1:1。《歷代願望》，99。
Gabriel and the other angels were sent to guide Miller’s mind and “open 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 had come into his mind. When God brings truth to our mind, it is divine revelation as opposed to arriving at truth through the process of rightly dividing the Bible. Miller did both, but divine revelation had to be part of how Miller came to understand the subject of “the daily.”
加百列同其餘嘅天使奉差遣，去引導米勒嘅心思，並且「向佢嘅悟性開啟嗰啲對上帝子民一向隱晦嘅預言」。佢所傳講嘅信息，並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嚟。就連佢用嚟查考聖經嘅方法本身，都曾經進入佢嘅心思。當上帝將真理帶到我哋心裏，呢個就係神聖嘅啟示，有別於藉着正確分解聖經嘅過程而達致真理。米勒兩者都做咗，但神聖嘅啟示必須係米勒得以明白「常獻的」呢一題目之途徑嘅一部分。
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 not have seen the distinction between “miqdash” and “qodesh” which are both translated as “sanctuary.”
米勒唔會察覺到《但以理書》第八章第九至十二節之中性別嘅交替變換，因為佢所擁有嘅，只有《聖經》同一本對聖經語言毫無資料嘅經文彙編。佢唔會見到「sur」同「rum」之間嘅分別，雖然兩者都被譯作「除掉」。佢亦唔會見到「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, 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.
佢本來唔會睇見聖經入面出現過一百零四次之「tamid」一詞嘅真理。佢所未能睇見嘅真理（亦即係佢所確曾睇見嘅真理），就係：希伯來文「tamid」喺聖經中一共被使用咗一百零四次，但惟有喺但以理書之中，呢個希伯來字先至係以名詞形式出現。「Tamid」係一個希伯來字，意思係「常常」或「持續不斷」，而喺但以理書中被譯作「那日常的」。
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.”
惟有喺《但以理書》裏面，呢個字係當作名詞使用；其餘九十九次，佢都係當作副詞使用。基於呢個原因，當英王欽定本聖經嘅譯者面對但以理五次將呢個字用作名詞，而聖經其餘所有作者九十九次都將呢個字用作副詞之時，佢哋就因證據嘅分量所迫，去更正但以理將呢個字用作名詞嘅用法。為咗更正但以理，佢哋喺聖言之中加上咗「祭」呢個字，於是將一個名詞變成副詞。然後，為咗更正譯者，以倫·懷特蒙啟示而記錄話，佢「睇見關於『常獻的祭』一事，『祭』呢個字乃係出於人嘅智慧所加上去嘅，並唔屬於原文；而主已將對此正確嘅見解賜畀嗰啲傳出審判時辰呼聲嘅人。」
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.
照米勒自己嘅見證，佢當時正尋求明白「常獻的」，而佢最終喺《帖撒羅尼迦後書》之中明白到呢一點。但同樣照佢自己嘅見證，當佢尋求明白一個字詞嘅時候，佢會考察嗰個字詞喺各處出現嘅每一個地方，而呢個字詞喺聖經之中另外仲有九十九次出現。然而，關於「常獻的」，佢嘅見證卻係，除咗《但以理書》之外，佢喺其他任何地方都搵唔到；正如佢所講：「我繼續讀下去，卻找不到任何別的地方有這詞〔常獻的〕，只有在但以理書裡。」米勒之所以被引到那些寶石嗰度，唔單止係藉着佢自己研經嘅方法，亦都係藉着透過天使職事賜畀佢嘅神聖啟示。
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”.
呢個就係點解佢對於「常獻的」嘅理解雖然正確，卻有所局限。佢未能辨認出，在《但以理書》中五次提及「常獻的」之中，其中三次「常獻的」被「除去」之中的一次，所代表嘅意義，與另外兩次並不相同。一次，「常獻的」係同希伯來字「rum」一同使用；另外兩次，則係同希伯來字「sur」一同使用。呢兩個字都被譯作「除去」，但喺《但以理書》第八章十一節，「rum」嘅意思係「舉起並高舉」；而喺第十一章三十一節同第十二章十一節，「sur」一字嘅意思則係「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.”
那些吃喝巴比倫膳食的神學家辯稱，無論你將一樣事物除去，或是每逢你將一樣事物高舉起來，二者都代表某一種除去，因此這兩個詞都應當被理解為具有相同的意思。他們主張，「常獻的」三次被「除掉」，其意思一律都是移除；如此一來，他們便等於認定但以理在用詞的選擇上是粗疏的。他們並不公開這樣說，但按其推論，他們所教導的乃是：但以理在全部三處都應當使用「sur」這個字；因為照那些神學家的說法，每一次「常獻的」被「除掉」，他原意都是同一件事。
They do the same thing with the words “miqdash” and “qodesh” which are both translated as “sanctuary,” in verses eleven through fourteen of 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 the opposite understanding of the modern theologians.
佢哋喺第八章第十一至十四節，對於 “miqdash” 同 “qodesh” 兩個字亦都作同樣嘅處理；呢兩個字都被譯作「聖所」。喺呢四節經文之中，每一次出現「聖所」一詞，佢哋都堅持全部都係指上帝嘅聖所。照此推論，Daniel 本來就應當喺三處提及之中一概使用 “qodesh”，而唔應該喺第十一節使用 “miqdash”。Miller 唔會辨認到呢兩個字之間嘅分別，但現代神學家卻辨認得到；然而，當佢哋辨認得到嘅時候，佢哋又堅持唔應承認其中有任何分別。可是，Miller 雖然未有辨認出呢啲字詞之間嘅分別，卻得出同現代神學家完全相反嘅理解。
The reality is that Daniel was an extremely careful writer, who knew the Hebrew language and was judged as ten times smarter than all the other wise men of Babylon who were very smart men in their society in their own right. 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，但以理乃是一位極其謹慎嘅作者；佢通曉希伯來文，而且曾被判定為比巴比倫其餘所有智者聰明十倍——而嗰啲人本身喺佢哋嘅社會中已經係極有智慧之士。若然有人真正明白希伯來語嘅正確用法，以及喺嗰段特定歷史記述中應當如何準確表達，嗰個人就係但以理。若但以理採用了不同嘅字詞，乃因為佢哋本來就係要傳達不同嘅意思，而呢啲意思正是佢有意要表達出嚟嘅。當人承認但以理對那些被譯作「聖所」或「除去」之詞語所作嘅明確區分用法時，呢種用法就支持米勒對「常獻的」嘅理解；而米勒正是在保羅指出一切恨惡真理之人注定要受強烈迷惑嘅嗰段經文之中，認出呢一點。
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 laity 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 those whose soul is lifted up in Habakkuk two, and they are the foolish virgins of Matthew twenty-five. 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.
那些恨惡真理、並相信那產生強烈迷惑之謊言的人，也被描繪為以法蓮的醉漢；而這些人又分作兩類。一類是有學識的領袖，另一類是沒有學識的平信徒，他們只肯聽從那些有學識之人對他們所教導的。他們就是那些藏身於謊言之下的人，也是那些與死亡立約的人。他們就是《哈巴谷書》二章中那心高氣傲的人，也是《馬太福音》二十五章中的愚拙童女。他們就是那些拒絕米勒之夢中根基真理的人；這些真理在末時發出十倍更明亮的光，象徵對現代以色列第十次、也是最後一次的考驗，正如古代以色列第十次、也是最後一次的考驗所預表的一樣。
We will continue this study in the next article.
我哋將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. 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.
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？我要用瘟疫擊殺他們，奪去他們的產業；我要使你成為一個比他們更大、更強的國。」 摩西對耶和華說：「埃及人必聽見這事；因為你曾用你的大能，從他們中間將這百姓領上來。他們也必告訴這地的居民；因為他們已經聽見你耶和華是在這百姓中間，聽見你耶和華是面對面被看見的，你的雲彩停住在他們上面，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。現在你若把這百姓像一人一樣都殺了，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。』如今，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，自子直到三、四代。』求你照你大慈愛赦免這百姓的罪孽，正如你從埃及直到如今常常赦免這百姓一樣。」 耶和華說：「我照着你的話赦免了他們；然而，我指着我的永生起誓，遍地要被耶和華的榮耀充滿。那些見過我的榮耀，和我在埃及與曠野所行的神蹟，這十次試探我、不聽從我聲音的人，必不得看見我向他們列祖起誓應許之地；凡藐視我的，一個也不得看見。惟獨我的僕人迦勒，因他有另一種心志，專一跟從我，我必領他進入他所去過的那地；他的後裔也必得那地為業。」民數記 14:11–24。