In Daniel chapter eight, Daniel is given a vision of the kingdoms of Bible prophecy, and thereafter he hears a heavenly dialogue represented by a question and an answer.
喺《但以理書》第八章，但以理得着一個關於聖經預言中列國嘅異象；其後，佢聽見一段天上嘅對話，以一問一答嘅形式表達出嚟。
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：「這關於常獻的燔祭和那造成荒涼的罪過，使聖所與軍旅都被踐踏在腳下的異象，要到幾時才應驗呢？」他對我說：「到二千三百日；然後聖所就必得潔淨。」但以理書 8:13, 14
The first twelve verses represent the vision, and verses thirteen and fourteen identify another vision. As with the two different Hebrew words that are both translated as “take away,” and the two different Hebrew words that are both translated as “sanctuary,” in Daniel chapter eight there are also two different Hebrew words, that are both translated as “vision.”
頭十二節表達呢個異象，而第十三同第十四節則指出另一個異象。正如喺《但以理書》第八章之中，有兩個唔同嘅希伯來字都被譯作「除掉」，又有兩個唔同嘅希伯來字都被譯作「聖所」；同樣，亦有兩個唔同嘅希伯來字都被譯作「異象」。
When it comes to the two words translated as “take away,” the theologians of Adventism argue that the words should both be understood to mean “remove.” When it comes to the two words translated as “sanctuary,” the theologians of Adventism argue that the words should both be understood to mean “God’s sanctuary”, and when it comes to the two words translated as “vision,” the theologians of Adventism, once again, gloss over the distinctions between the two words. The distinction was important enough to Daniel, that he purposely used two very different Hebrew words, so we should identify and uphold the distinction. The word “vision,” in verse thirteen is the Hebrew word “chazon,” and it means a dream, revelation, or oracle—a vision.
講到嗰兩個被譯作「除去」嘅字，復臨信會嘅神學家主張，兩者都應當理解為「移除」。講到嗰兩個被譯作「聖所」嘅字，復臨信會嘅神學家主張，兩者都應當理解為「上帝嘅聖所」；而講到嗰兩個被譯作「異象」嘅字，復臨信會嘅神學家又再一次將兩者之間嘅分別一概抹煞。呢個分別對但以理而言係重要到一個地步，以致佢刻意使用咗兩個截然不同嘅希伯來字，所以我哋都應當辨明並維護呢個分別。第十三節「異象」一詞，希伯來文係「chazon」，意思係夢、啟示，或者神諭——即異象。
The word “vision,” occurs ten times in Daniel chapter eight, but it represents two different Hebrew words. “Chazon,” that is located in verse thirteen, is also found in verse one, then twice in verse two, of course verse thirteen, and one time in verses fifteen, seventeen and twenty-six. Seven of the ten times the word “vision” occurs in Daniel chapter eight, it is the word “chazon,” simply meaning “a vision”.
「異象」一詞，在《但以理書》第八章出現了十次，但它代表兩個不同的希伯來字。位於第十三節的「chazon」，亦見於第一節，然後在第二節出現兩次，當然第十三節一次，並且在第十五、十七及二十六節各一次。在《但以理書》第八章中，「異象」一詞十次出現之中，有七次所用的是「chazon」這個字，意思只是「一個異象」。
The other three times the word “vision” occurs in Daniel chapter eight, it is the Hebrew word “mareh,” meaning a view; or an appearance. In chapter eight, the Hebrew word “mareh,” is also translated one time not as “vision,” but as “appearance,” thus identifying more perfectly the meaning of the word. Why did Daniel use two different Hebrew words, that are so close in meaning that the translators would treat them as the same word? Does it matter?
喺《但以理書》第八章之中，其餘三次出現「異象」呢個詞，所用嘅係希伯來文「mareh」，意思係景象；或者顯現。喺第八章入面，希伯來文「mareh」亦有一次唔係譯作「異象」，而係譯作「顯現」，從而更準確地表明呢個詞嘅意思。點解但以理會用兩個唔同嘅希伯來詞，而呢兩個詞嘅意思又係咁接近，以至譯者會將佢哋當作同一個詞嚟處理呢？呢件事重要嗎？
“Every principle in the word of God has its place, every fact its bearing. And the complete structure, in design and execution, bears testimony to its Author. Such a structure no mind but that of the Infinite could conceive or fashion.” Education, 123.
「上帝聖言中嘅每一條原則，都各有其地位；每一項事實，都各有其意義。而整個完整嘅結構，無論喺設計抑或實現上，都為其作者作見證。如此嘅結構，除咗無限者嘅心思之外，並無任何心智能夠構思或造成。」《教育論》，123。
The answer to the second question is Yes, that it really does matter why Daniel made the distinction, so it therefore becomes the responsibility of the student of prophecy to seek to understand the first question, which asks why Daniel made the distinction. The distinctions he made concerning the word translated as “sanctuary,” and the word translated as “take away,” have eternal consequences, so why would anyone expect less of an importance with the word translated as “vision?” “Every fact” has “its bearing” “in the word of God,” and impacts the prophetic “structure,” and the fulfillment of the prophecy when it is “executed.”
對第二個問題嘅答案係：係，丹以理點解作出呢個區分，確實係重要嘅；因此，研讀預言嘅人就有責任去尋求明白第一個問題，即係丹以理點解作出呢個區分。佢就譯作「聖所」呢個詞，同埋譯作「除掉」呢個詞所作出嘅區分，帶有永恆嘅後果；咁樣，點解會有人以為譯作「異象」呢個詞嘅重要性可以較低呢？「每一個事實」喺「上帝嘅話語」之中都有「其關聯」，並且影響預言嘅「結構」，以及當預言被「執行」之時其應驗。
As we begin to consider the word “vision,” in chapter eight, a “fact” that has “bearing” on Daniel’s testimony, is who it was that answered the question of Daniel eight, verse thirteen with, “Unto two thousand and three hundred days; then shall the sanctuary be cleansed.”
當我哋開始思想第八章入面「異象」呢個詞嘅時候，有一個對但以理嘅見證具有「關聯」嘅「事實」，就係：究竟係邊一位回答咗《但以理書》第八章十三節所提出嘅問題，話：「到二千三百日，聖所就必潔淨。」
There are four facts that have a direct “bearing” upon Daniel chapter eight, which I intend to address. One is that the vision of the Ulai River has been identified as a prophecy for the last days, and it is also the symbol of the “knowledge” of the book of Daniel which was “unsealed” at the “time of the end” in 1798.
有四個事實，係直接同但以理書第八章有「關聯」嘅，我打算加以論述。其中一個事實係：烏萊河嘅異象已被確認為一個關乎末後日子嘅預言；同時，佢亦係但以理書之「知識」嘅象徵，而呢「知識」乃係喺1798年「末時」被「開啟」嘅。
“There is need of a much closer study of the Word of God. Especially should Daniel and the Revelation have attention as never before in the history of our work. We may have less to say in some lines, in regard to the Roman power and the papacy, but we should call attention to what the prophets and the apostles have written under the inspiration of the Spirit of God. The Holy Spirit has so shaped matters, both in the giving of the prophecy, and in the events portrayed, as to teach that the human agent is to be kept out of sight, hid in Christ, and the Lord God of heaven and His law are to be exalted.
「我哋實在有需要對上帝嘅聖言作更為密切嘅研究。尤其係《但以理書》同《啟示錄》，更應當得到前所未有、喺我哋工作歷史中從未有過咁樣嘅關注。關於羅馬勢力同教皇制度，有啲方面我哋或者可以少講，但我哋應當使人注意先知同使徒喺上帝之靈感動之下所寫嘅話。聖靈無論喺賜下預言之時，抑或喺所描繪嘅事件之中，都如此安排一切，為要教導人：人嘅代理者應當置於隱而不見之地，藏喺基督裏面，而天上嘅主上帝同埋佢嘅律法，則應當被高舉。」
“Read the book of Daniel. Call up, point by point, the history of the kingdoms there represented. Behold statesmen, councils, powerful armies, and see how God wrought to abase the pride of men, and lay human glory in the dust. God alone is represented as great. In the vision of the prophet He is seen casting down one mighty ruler and setting up another. He is revealed as the monarch of the universe, about to set up His everlasting kingdom—the Ancient of days, the living God, the Source of all wisdom, the Ruler of the present, the Revealer of the future. Read and understand how poor, how frail, how short-lived, how erring, how guilty, is man in lifting up his soul unto vanity.
「要讀但以理書。要逐點喚起其中所描繪列國嘅歷史。要觀看政治家、議會、強大嘅軍隊，並且看見上帝點樣運行，叫人嘅驕傲降卑，使人類嘅榮耀歸於塵土。惟有上帝被表明為偉大。在先知嘅異象之中，人看見祂將一位強盛嘅統治者推倒，又另立一位。祂被啟示為宇宙嘅君王，將要建立祂永遠嘅國度——亙古常在者、永活嘅上帝、一切智慧嘅根源、現今嘅統治者、將來之事嘅啟示者。要讀，並且明白：人將自己嘅心高舉歸向虛妄之時，係何等貧乏，何等脆弱，何等短暫，何等錯謬，何等有罪。」
“The Holy Spirit through Isaiah points us to God, the living God, as the chief object of attention—to God as revealed in Christ. ‘Unto us a child is born, unto us a son is given: and the government shall be upon His shoulder: and His name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace’ [Isaiah 9:6].
聖靈藉着以賽亞將我哋嘅注意力指向神，指向永活嘅神，以祂為首要嘅關注對象——即係嗰位喺基督裏面啟示出來嘅神。『因有一嬰孩為我哋而生；有一子賜給我哋；政權必擔在祂的肩頭上；祂名稱為奇妙、策士、全能的神、永在的父、和平的君』［以賽亞書 9:6］。
“The light that Daniel received direct from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon have come to pass.
但以理直接從上帝所領受的亮光，乃是特別為這末後的日子而賜下的。他在烏萊河和希底結河——示拿地的大河——邊所見的異象，現今正應驗之中；凡所預言的一切事，很快都要成就。
“Consider the circumstances of the Jewish nation when the prophecies of Daniel were given. The Israelites were in captivity, their temple had been destroyed, their temple service suspended. Their religion had centered in the ceremonies of the sacrificial system. They had made the outward forms all-important, while they had lost the spirit of true worship. Their services were corrupted with the traditions and practices of heathenism, and in the performance of the sacrificial rites they did not look beyond the shadow to the substance. They did not discern Christ, the true offering for the sins of men. The Lord wrought to bring the people into captivity, and to suspend the services in the temple, in order that the outward ceremonies might not become the sum total of their religion. Their principles and practices must be purged from heathenism. The ritual service ceased in order that heart service might be revived. The outward glory was removed that the spiritual might be revealed.
「請思量但以理嘅預言賜下之時，猶太民族所處嘅景況。以色列人正身陷被擄之中，佢哋嘅聖殿已被毀壞，殿中嘅事奉亦告中止。佢哋嘅宗教一向以獻祭制度嘅各樣禮儀為中心。佢哋將外在嘅形式視為至關重要，卻失落咗真實敬拜嘅精神。佢哋嘅崇祀摻雜咗異教嘅傳統同習俗；而喺履行獻祭禮儀之時，佢哋並冇越過影兒而望見實體。佢哋並冇辨識基督——呢位為世人罪孽而獻上嘅真正祭物。主施行作為，使百姓被擄，又使聖殿中嘅崇祀中止，為要免得外在嘅禮儀成為佢哋宗教嘅全部。佢哋嘅原則同實踐，必須從異教之中得着潔淨。禮儀上嘅事奉止息，為要使心靈上嘅事奉得以復興。外在嘅榮華被除去，為要叫屬靈嘅得以顯明。」
“In the land of their captivity, as the people turned unto the Lord with repentance, He manifested Himself unto them. They lacked the outward representation of His presence; but the bright beams of the Sun of Righteousness shone into their minds and hearts. When they called unto God in their humiliation and distress, visions were given to His prophets which unfolded the events of the future—the overthrow of the oppressors of God’s people, the coming of the Redeemer, and the establishment of the everlasting kingdom.” Manuscript Releases, volume 16, 333–335.
「喺佢哋被擄之地，當百姓懷住悔改歸向主嘅時候，祂就向佢哋顯明自己。佢哋雖然缺乏祂同在之外在表徵；但公義嘅日頭所發出明亮嘅光輝，卻照進咗佢哋嘅心思同心靈。當佢哋喺卑微同困苦之中呼求上帝嘅時候，異象就賜畀祂嘅先知，將未來嘅事展開——上帝子民之壓迫者嘅傾覆、救贖主嘅來臨，以及永恆國度嘅建立。」《Manuscript Releases》，第16卷，333–335。
The “fact” that the vision of the Ulai River was given for the last days demands that a student of prophecy makes the effort to understand what it has foretold of the events represented in the vision. The prophetic “matters” associated with the vision of the Ulai River were “shaped” by the “Holy Spirit” “both in the giving of the prophecy, and in the events portrayed.” What was happening with a prophet when they receive a vision, as well as the events of prophecy the prophet identifies are to be studied, with the knowledge that both are a prophetic representation of what will be fulfilled in the last days. The previous passage emphasizes that we should recognize that Daniel was in the captivity of the “seven times.”
烏萊河異象乃是為末後的日子而賜下，這一個「事實」要求每一位研習預言的人，務必盡力明白其中對異象所表徵之事件所預告的一切。與烏萊河異象相關的預言「事項」，乃是被「聖靈」所「塑造」的，「無論在賜下預言之時，抑或在所描繪的事件之中，皆然。」先知在領受異象時所發生的情況，以及先知所指出的預言事件，都當加以查考；並且要知道，二者都是對將於末後日子應驗之事的預言性表徵。前一段經文強調，我們應當認明，但以理乃是在「七期」的被擄之中。
Daniel represents those who recognize their captivity at the conclusion of the three-and-a-half days of Revelation eleven, who then turn to the Lord with repentance, fulfill the Leviticus twenty-six prayer, separate the precious from the vile, and then the Lord fulfills his promise to gather those who have been scattered, as he manifests Himself unto them. Their “chief object of attention,” then is “God as revealed in Christ.”
但以理代表嗰啲喺《啟示錄》第十一章所講三日半結束之時，認出自己被擄景況嘅人；佢哋隨後以悔改歸向主，成就《利未記》第二十六章嘅禱告，將寶貴嘅同卑賤嘅分別出嚟；然後，主就應驗祂嘅應許，聚集嗰啲曾被分散嘅人，並向佢哋顯現祂自己。如此，佢哋「首要注意嘅對象」就係「喺基督裏所啟示嘅神」。
The “bearing” of the vision of the Ulai River, and how it contributes to the “structure” of the prophetic message which was “designed” by Christ, is the first “fact” we have briefly considered, and the passage cited identifies that our chief object should be the revelation of God, as “revealed in Christ.” In Daniel chapter eight, Christ is not presented as He was by Isaiah, when Isaiah identified that Christ’s “name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace.” In Daniel chapter eight, God is revealed in Christ as Palmoni, meaning the Wonderful Numberer, or the Numberer of Secrets.
烏萊河異象嘅「承載」，以及佢點樣促成嗰個由基督所「設計」之先知信息嘅「結構」，乃係我哋曾經略為考察過嘅第一個「事實」；而所引述嘅經文指出，我哋首要嘅對象應當係上帝嘅啟示，即係「喺基督裏所顯明」嘅上帝。 喺《但以理書》第八章，基督並唔係按住以賽亞所呈現嘅方式被表明；當時以賽亞指出，基督嘅「名必稱為奇妙、策士、全能的上帝、永在的父、和平的君」。《但以理書》第八章所啟示嘅，乃係上帝喺基督裏以 Palmoni 被顯明；其意即「奇妙的數算者」，或「奧祕的數算者」。
That “fact” demands that the “bearing” of the name “Palmoni” must be sought for, along with how that name contributes to the “structure” and “design” of the prophecy. A third “fact” in Daniel chapter eight, that should be recognized, is that it is in that chapter that the central doctrinal pillar of the Millerite movement is set forth. Miller’s brightest jewel was found in verse fourteen, and we should seek to understand the “bearing” that “fact” has upon the vision of the Ulai River, that is now in the process of fulfillment.
呢一個「事實」要求我哋必須探求「Palmoni」呢個名稱所承載嘅「意義」，以及呢個名稱點樣為預言嘅「結構」同「設計」作出貢獻。喺但以理書第八章裏面，第三個應當被認明嘅「事實」，就係米勒派運動嘅核心教義支柱，正係喺呢一章中被陳明出嚟。米勒最璀璨嘅寶石乃見於第十四節，而我哋應當尋求明白，呢一個「事實」對於烏萊河異象——即係而家正喺應驗過程之中嘅異象——具有乜嘢「意義」。
In Miller’s dream, when the casket was placed upon the table in the center of his room, it shone with the brightness of the sun, but in the last days the casket is larger and shines ten times brighter than it shone when initially placed upon Miller’s table. What is it about the vision of the Ulai River, that includes the central pillar to the Millerite movement, that increases the light of that doctrine by ten times in the last days? What is revealed in the last days that was not revealed at the time of the end in 1798? What are “the events” of the vision of the Ulai River, which Sister White says “are now in the process of fulfillment?”
喺米勒嘅夢中，當嗰個匣子被擺喺佢房間中央嘅桌子上面時，佢發出如太陽一般嘅光輝；但喺末後嘅日子，嗰個匣子更大，所發出嘅光比起最初擺喺米勒桌上嗰時明亮十倍。關於烏萊河異象——其中包含咗米勒派運動嘅中央支柱——究竟有乜嘢，會令嗰條道理嘅亮光喺末後嘅日子增加十倍？喺末後嘅日子所啟示、而喺1798年末時未曾啟示出嚟嘅，係乜嘢？烏萊河異象中嘅「那些事件」係乜嘢，正如懷愛倫姊妹所講，乃係「現今正在應驗之中」？
If we candidly bring these first three facts together (the vision of the Ulai, Christ revealed as Palmoni and the central doctrinal pillar), we should be willing to accept a simple premise that will impact our study of the vision of the Ulai River. Those combined facts inform those who wish to see that the message that was unsealed in 1798 was a message that was “hung upon time.” Without the element of predictive time prophecy Miller’s message would not have existed.
如果我哋坦誠咁將呢頭三個事實放埋一齊嚟看（烏萊河嘅異象、基督啟示為 Palmoni，以及中央教義支柱），我哋就應當願意接受一個簡單嘅前提；呢個前提將會影響我哋對烏萊河異象嘅研讀。呢啲合併起來嘅事實向一切願意看見嘅人表明，喺1798年被開啟封印嘅信息，乃係一個「懸於時間之上」嘅信息。若冇預言性時間呢一個元素，米勒嘅信息就唔會存在。
The fourth “fact” that has bearing on this chapter is that the Millerites presented a message based upon prophetic time. To emphasize this fact, God was revealed in Christ, in verse thirteen and fourteen as the Wonderful Numberer (Palmoni). The idea that the vision consisted of only identifying October 22, 1844, as the conclusion of the twenty-three hundred days of verse fourteen, is to throw cold water on the revelation of God being revealed through Christ as Palmoni.
與本章有關嘅第四個「事實」係：米勒派所傳講嘅信息，乃係建基於預言時期之上。為咗強調呢一個事實，神喺第十三同第十四節中，於基督裏被啟示為奇妙的數算者（Palmoni）。若以為呢個異象只不過係指出一八四四年十月二十二日，乃第十四節所言二千三百日嘅終結，噉樣就等於向神藉着基督作為 Palmoni 而被啟示呢一件事潑冷水。
The theologians of Adventism have diligently worked to bury the significance of the question of verse thirteen of Daniel chapter eight in order to produce the flavor in their dish of fables, that they have determined will keep the unlearned with the itching ears, from being concerned about the truths connected with the central pillar of Adventism.
復臨信仰嘅神學家一直勤勉不懈，務求掩埋《但以理書》第八章第十三節所提出之問題嘅重要意義，好叫佢哋所炮製出嚟、充滿荒誕傳說味道嘅菜餚，能夠使嗰啲耳朵發癢、冇學識嘅人，不去關心同復臨信仰中心支柱相關聯嘅真理。
“The scripture which above all others had been both the foundation and central pillar of the Advent faith was the declaration, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed.’ [Daniel 8:14.] These had been familiar words to all believers in the Lord’s soon coming. By the lips of thousands was this prophecy repeated as the watchword of their faith. All felt that upon the events therein foretold depended their brightest expectations and most cherished hopes. These prophetic days had been shown to terminate in the autumn of 1844. In common with the rest of the Christian world, Adventists then held that the earth, or some portion of it, was the sanctuary. They understood that the cleansing of the sanctuary was the purification of the earth by the fires of the last great day, and that this would take place at the second advent. Hence the conclusion that Christ would return to the earth in 1844.
喺所有經文之中，最成為復臨信仰根基同中心支柱嘅，乃係呢一個宣告：「到二千三百日，聖所就必潔淨。」［但以理書 8:14。］呢啲說話，對一切相信主快要再來嘅人，都係耳熟能詳。呢個預言曾藉着千萬人口傳誦，成為佢哋信仰嘅口號。人人都感到，佢哋最光明嘅期望同最珍視嘅盼望，都繫於其中所預告嘅事件之上。呢啲預言性嘅日子，已經顯明將於1844年秋天終止。當時，復臨信徒同基督教世界其餘嘅人一樣，都認為地球，或地球嘅某一部分，就係聖所。佢哋明白，潔淨聖所即係喺末後大日子藉着火焰潔淨地球；並且呢件事將會喺第二次降臨之時發生。因此，佢哋所得出嘅結論，就係基督會喺1844年返回地上。
“But the appointed time had passed, and the Lord had not appeared. The believers knew that God’s Word could not fail; their interpretation of the prophecy must be at fault; but where was the mistake? Many rashly cut the knot of difficulty by denying that the 2300 days ended in 1844. No reason could be given for this, except that Christ had not come at the time they expected him. They argued that if the prophetic days had ended in 1844, Christ would then have returned to cleanse the sanctuary by the purification of the earth by fire; and that since he had not come, the days could not have ended.
「但所指定嘅時候已經過去，而主並冇顯現。信徒知道，上帝嘅話語決不能落空；必定係佢哋對預言嘅解釋有錯；但錯處究竟喺邊度呢？好多人大膽妄斷，藉住否認二千三百日係喺一八四四年終結，嚟斬斷呢個難題。除咗基督冇喺佢哋所預期嘅時候降臨之外，根本提唔出任何理由支持呢種講法。佢哋辯稱，如果預言中嘅日子係喺一八四四年終結，基督就應當喺嗰時返嚟，藉住用火潔淨大地，從而潔淨聖所；既然佢冇來到，嗰些日子就唔可能已經終結。」
“To accept this conclusion was to renounce the former reckoning of the prophetic periods. The 2300 days had been found to begin when the commandment of Artaxerxes for the restoration and building of Jerusalem went into effect, in the autumn of B. C. 457. Taking this as the starting-point, there was perfect harmony in the application of all the events foretold in the explanation of that period in Daniel 9:25–27. Sixty-nine weeks, the first 483 of the 2300 years, were to reach to the Messiah, the Anointed One; and Christ’s baptism and anointing by the Holy Spirit, A. D. 27, exactly fulfilled the specification. In the midst of the seventieth week, Messiah was to be cut off. Three and a half years after his baptism, Christ was crucified, in the spring of A. D. 31. The seventy weeks, or 490 years, were to pertain especially to the Jews. At the expiration of this period, the nation sealed its rejection of Christ by the persecution of his disciples, and the apostles turned to the Gentiles, A. D. 34. The first 490 years of the 2300 having then ended, 1810 years would remain. From A. D. 34, 1810 years extend to 1844. ‘Then,’ said the angel, ‘shall the sanctuary be cleansed.’ All the preceding specifications of the prophecy had been unquestionably fulfilled at the time appointed. With this reckoning, all was clear and harmonious, except that it was not seen that any event answering to the cleansing of the sanctuary had taken place in 1844. To deny that the days ended at that time was to involve the whole question in confusion, and to renounce positions which had been established by unmistakable fulfillments of prophecy.
「要接受呢個結論，就等於放棄先前對預言時期嘅計算。二千三百日已經被確定係由亞達薛西關於恢復同重建耶路撒冷嘅諭令生效之時開始，即主前457年秋季。以此作為起點，丹以理書 9:25–27 對呢段時期之解說中所預告嘅一切事件，其應驗都完全和諧一致。六十九個七，即二千三百年中最初嘅483年，要直到彌賽亞，就是受膏者；而基督於主後27年受洗，並受聖靈膏立，正正完全應驗咗呢一項指明。在第七十個七嘅中間，彌賽亞要被剪除。喺佢受洗之後三年半，基督於主後31年春季被釘十字架。呢七十個七，即490年，係特別關乎猶太人嘅。到咗呢段時期屆滿之時，嗰國藉着迫害基督嘅門徒，印證咗自己對基督嘅棄絕；而使徒就喺主後34年轉向外邦人。咁樣，二千三百年中頭490年既然已經結束，就仲剩低1810年。由主後34年起計，1810年就延伸到1844年。天使話：『到那時，聖所就必潔淨。』預言中一切先前所指明嘅事，都無可置疑地按指定時候應驗咗。按住呢個計算，一切都清楚而且和諧，只有一點未被看明，就是1844年似乎未見有任何與聖所潔淨相對應嘅事件發生。若否認嗰些日子喺嗰時結束，就會令整個問題陷於混亂，並且等於放棄那些已經由無可誤認嘅預言應驗所確立嘅立場。」
“But God had led his people in the great Advent movement; his power and glory had attended the work, and he would not permit it to end in darkness and disappointment, to be reproached as a false and fanatical excitement. He would not leave his word involved in doubt and uncertainty. Though many abandoned their former reckoning of the prophetic periods, and denied the correctness of the movement based thereon, others were unwilling to renounce points of faith and experience that were sustained by the Scriptures and by the witness of the Spirit of God. They believed that they had adopted sound principles of interpretation in their study of the prophecies, and that it was their duty to hold fast the truths already gained, and to continue the same course of Biblical research. With earnest prayer they reviewed their position, and studied the Scriptures to discover their mistake. As they could see no error in their reckoning of the prophetic periods, they were led to examine more closely the subject of the sanctuary.” The Great Controversy, 409, 410.
「但上帝曾在那偉大的復臨運動中引導祂的子民；祂的能力與榮耀曾伴隨這項工作，祂決不容許它終結於黑暗與失望之中，以致被斥為虛假而狂熱的激動。祂也不會任由祂的話陷於疑惑與不確定之中。雖然有許多人放棄了他們先前對預言時期的推算，並否認那建基其上的運動之正確性，但另有一些人卻不願放棄那些由聖經和上帝之靈的見證所支持的信仰與經歷要點。他們相信，自己在研究預言時已採用了健全的釋經原則，而堅守已經獲得的真理、並繼續沿着同一條聖經研究的路向前行，乃是他們的本分。他們以懇切的禱告，重新檢視自己的立場，並查考聖經，要找出他們的錯誤。既然他們看不出自己在預言時期的推算上有任何錯誤，便被引導去更仔細地查究聖所的題目。」《善惡之爭》，409、410。
We have been informed by Sister White, in the same passage where the vision of the Ulai River is identified, that there “is need of a much closer study of the Word of God.” The theologians will present the subject of “prophetic periods” in the previous passage from The Great Controversy, as if the “prophetic periods” Sister White is limiting her commentary to, is the five prophecies that are represented within the twenty-three hundred year prophecy. After all, they claim, four of those prophecies are specifically addressed in the passage. But a “much closer study” of the subject demonstrates that the term “prophetic periods” in the plural, in Sister White’s writings more accurately refers to the two prophecies that were to be fulfilled on October 22, 1844.
懷愛倫姊妹已經喺同一段指明烏萊河異象嘅文字中告知我哋，話「有必要更加密切研究上帝嘅聖言」。神學家會提出《善惡之爭》中前一段所論及嘅「預言時期」呢個題目，彷彿懷愛倫姊妹所限制其評論範圍嘅「預言時期」，乃係包含喺二千三百日預言之內所表徵嘅五個預言。畢竟，佢哋聲稱，其中四個預言喺嗰段文字中係被明確提及嘅。然而，對呢個題目作「更加密切」嘅研究，就顯明懷愛倫姊妹著作中以複數形式出現嘅「預言時期」一詞，更準確地係指嗰兩個本應喺1844年10月22日應驗嘅預言。
There are five specific time prophecies that Gabriel identified for Daniel that are part of the twenty-three hundred years. The first identifies forty-nine years, when the “streets and walls would be built in troublous times.” The second was Christ’s baptism after four hundred and eighty-three years from the starting point of 457 BC. The third was His crucifixion, the fourth identified when the gospel would go to the Gentiles at the end of the four hundred and ninety-years that were set apart especially for the Jewish nation, and the fifth, and only the fifth, time prophecy, ended on October 22, 1844. The previous four time prophecies ended well before 1844. So, what does Sister White actually mean when she uses the expression “prophetic periods” in the plural, that were to end in 1844?
加百列向但以理指出、屬於二千三百年之內的，乃有五個具體的時間預言。第一個指出四十九年，就是「街道同城牆必在艱難的時期中重建」之時。第二個乃是基督的受浸，在主前457年這起點之後四百八十三年。第三個是祂被釘十字架；第四個指出福音何時要傳到外邦人那裏，就是在特別為猶太民族劃定的四百九十年期滿之時；而第五個，也惟有第五個時間預言，乃是在1844年10月22日終結。前面四個時間預言，都早在1844年之前已經終結。那麼，懷愛倫姊妹在使用「預言時期」這個複數表達、並說這些時期要在1844年終結時，實際上究竟是甚麼意思呢？
Addressing the first disappointment of the Millerites she identifies the answer to that question:
就米勒派所經歷嘅第一次失望而言，佢指出咗嗰個問題嘅答案：
“I saw the people of God joyful in expectation, looking for their Lord. But God designed to prove them. His hand covered a mistake in the reckoning of the prophetic periods. Those who were looking for their Lord did not discover this mistake, and the most learned men who opposed the time also failed to see it. God designed that His people should meet with a disappointment. The time passed, and those who had looked with joyful expectation for their Saviour were sad and disheartened, while those who had not loved the appearing of Jesus, but embraced the message through fear, were pleased that He did not come at the time of expectation. Their profession had not affected the heart and purified the life. The passing of the time was well calculated to reveal such hearts. They were the first to turn and ridicule the sorrowful, disappointed ones who really loved the appearing of their Saviour. I saw the wisdom of God in proving His people and giving them a searching test to discover those who would shrink and turn back in the hour of trial.
「我看見上帝的子民滿懷喜樂的盼望，仰望等候他們的主。但上帝定意要試驗他們。祂的手遮蓋了在推算預言時期上的一個錯誤。那些等候他們之主的人並沒有發覺這個錯誤，而那些反對那時間的最有學問的人，也同樣沒有看出來。上帝原定要使祂的子民遭遇一次失望。時候過去了，那些曾以喜樂的盼望等候他們救主的人，就憂傷灰心；但那些並不愛慕耶穌顯現、只是因懼怕而接受這信息的人，卻因祂沒有在所盼望的時候來到而感到歡喜。他們的信仰告白並沒有影響內心，也沒有潔淨生活。那時候的過去，正足以顯明這樣的內心。他們最先轉過來譏誚那些憂傷失望、卻實在愛慕他們救主顯現的人。我看見上帝的智慧，在於試驗祂的子民，並給他們一個嚴密的考驗，好顯明那些在試煉的時刻會退縮轉回的人。」
“Jesus and all the heavenly host looked with sympathy and love upon those who had with sweet expectation longed to see Him whom their souls loved. Angels were hovering around them, to sustain them in the hour of their trial. Those who had neglected to receive the heavenly message were left in darkness, and God’s anger was kindled against them, because they would not receive the light which He had sent them from heaven. Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained. They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844.” Early Writings, 235–237.
「耶穌同埋天上全體天軍，都以憐憫同慈愛垂顧嗰啲懷着甘甜盼望、渴慕見到佢哋心靈所愛之主嘅人。天使喺佢哋四圍盤旋，要喺佢哋受試煉嘅時辰扶持佢哋。至於嗰啲忽略咗接受天上信息嘅人，就被留喺黑暗之中；上帝嘅怒氣亦向佢哋發作，因為佢哋唔肯接受祂從天上差來畀佢哋嘅亮光。嗰班忠心而失望嘅人，雖然唔明白點解佢哋嘅主冇來，卻冇有被留喺黑暗裏。佢哋再次被引到聖經面前，去查考預言嘅時期。主嘅手從嗰些數字上挪開，錯誤就得以說明。佢哋看見，預言嘅時期一直延伸到1844年；而佢哋先前用嚟證明預言時期喺1843年結束嘅同一證據，反而證明嗰些時期乃係喺1844年終止。」《早期著作》，235–237。
The “prophetic periods” were the “prophetic periods” that “reached to 1844,” which the Millerites had initially believed reached to 1843. The “prophetic periods” that reached to 1844, were three prophetic periods,” and all are represented upon Habakkuk’s tables. One of the three periods simply “touches” 1844, and the other two reach to October 22, 1844. The thirteen hundred and thirty-five days reached to the very first day of 1844, when the first disappointment of the Millerites arrived, and the tarrying time of both Habakkuk chapter two, and of the parable of the ten virgins in Matthew twenty-five began.
「預言時期」乃是那些「延伸至1844年」的「預言時期」；米勒派起初曾以為它們乃是延伸至1843年。那些延伸至1844年的「預言時期」，共有三段預言時期；而且全都呈現在哈巴谷的版上。三段時期之中，有一段只是「觸及」1844年，其餘兩段則延伸至1844年10月22日。一千三百三十五日延伸至1844年的第一日；就在那時，米勒派第一次失望臨到，而《哈巴谷書》第二章以及《馬太福音》第二十五章十個童女的比喻中所說的遲延時期，也由此開始。
The twenty-three hundred days of Daniel chapter eight, verse fourteen reached to October 22, 1844, and the twenty-five hundred and twenty years, of the “seven times” against the southern kingdom of Judah ended there as well. Palmoni introduces himself as the Wonderful Numberer in verse thirteen of Daniel eight, and the prophetic “structure” and “design” that he then set forth included at least ten interconnected time prophecies.
但以理書第八章第十四節所說的二千三百日，直到1844年10月22日為止；而臨到猶大南國之「七期」的二千五百二十年，也同樣在那時終結。帕勒摩尼在但以理書第八章第十三節中以那位奇妙的數算者自我介紹，而他隨後所陳明的先知性「結構」與「設計」，至少包括十個彼此相連的時間預言。
We will begin to consider these truths further in the next article.
我哋將會喺下一篇文章開始進一步思想呢啲真理。
“Christ gave to the world a lesson that should be engraved on mind and soul. ‘This is life eternal,’ he said, ‘that they might know thee the only true God, and Jesus Christ, whom thou hast sent.’ But Satan works on human minds, saying, Do this or that action, and ye shall be as gods. By deceptive reasoning he led Adam and Eve to doubt God’s word, and to supply its place with a theory that led to transgression and disobedience. And his sophistry is doing today what it did in Eden. When Christ came to our world, he selected humble fishermen as the foundation of his church. To these disciples he tried to explain the nature of his kingdom and mission. But their limited comprehension imposed a restraint upon him. They had been receiving the sayings of the scribes and Pharisees, and therefore much of what they believed was untrue. And though Christ had many things to say to them, they were unable to hear much of what he longed to communicate.
「基督畀世界一個教訓，呢個教訓應當銘刻喺心思同靈魂之上。佢話：『認識你獨一的真神，並且認識你所差來的耶穌基督，這就是永生。』但撒但喺人心裏面作工，話：行呢樣或嗰樣事，你哋就必如神。佢用迷惑人的推理，引導亞當同夏娃去懷疑上帝的話，並以一套導向干犯同悖逆的理論取而代之。佢的詭辯今日所作的，正如當年喺伊甸園所作的一樣。當基督來到我哋呢個世界時，佢揀選卑微的漁夫作為佢教會的根基。佢曾嘗試向呢些門徒解明佢國度同使命的性質；但佢哋有限的領悟力，對佢構成了限制。佢哋一向受緊文士同法利賽人的言論薰陶，因此佢哋所信的，有好多都唔真確。而且，雖然基督有許多事要對佢哋講，佢哋卻不能聽明佢所切望傳達的大部分內容。」
“Christ finds the religionists of this time so full of erroneous sentiments that there is no room in their minds for the truth. With the education given, teachers mingle the sentiments of infidel authors. Thus they have sown tares in the minds of the youth. They give utterance to sentiments that should not be presented to young or old, never thinking of what kind of seed they are sowing, or of the harvest they will have to garner as the result.” Review and Herald, July 3, 1900.
「基督發現，呢個時代嘅宗教人士充滿錯謬嘅思想，以致佢哋心裏再冇容納真理嘅地方。按住所施予嘅教育，教師將不信派作者嘅思想摻雜其中。咁樣，佢哋已經喺青年人心裏撒下稗子。佢哋發表一啲唔應該向後生或年老之人提出嘅言論，卻從來冇諗過自己所撒嘅係乜嘢種子，亦冇諗過因此所要收割、所要積聚嘅係乜嘢收成。」《Review and Herald》，1900年7月3日。