The jewels of William Miller’s dream will shine ten times brighter than they shone in the history of the Millerites. The Millerites’ understanding of the knowledge that was increased during their history was accurate, but incomplete. When their understanding is placed into a more accurate historical setting it identifies more serious implications, for it not only expands the prophetic truths represented by the jewels, but it also produces the test for ten virgins of the last days. The Millerite understanding is represented upon the two pioneer charts (1843 and 1850). Both charts were a fulfillment of the tables prophesied in Habakkuk’s chapter two, and the fact that the charts were a fulfillment of Habakkuk, and also that those very truths were the foundational truths of Adventism were identified as such by the Spirit of Prophecy.
威廉．米勒夢中嘅寶石，將會比佢哋喺米勒派歷史中所發出嘅光輝明亮十倍。米勒派對於喺佢哋歷史期間所增添之知識嘅理解，係準確嘅，但並不完全。當佢哋嘅理解被置於一個更為準確嘅歷史背景之中時，便顯明出更為重大嘅涵義，因為呢個理解唔單止擴展咗由嗰啲寶石所象徵嘅預言真理，並且亦產生咗末後日子十個童女嘅考驗。米勒派嘅理解，乃係表現於兩幅先驅圖表（1843年及1850年）之上。兩幅圖表都係哈巴谷書第二章所預言之表嘅應驗，而呢啲圖表乃哈巴谷預言之應驗，並且呢啲真理本身亦係復臨信仰嘅根基真理，呢一點已被預言之靈如此指明。
The understanding of a few of the foundational truths were increased in glory as the Millerites were led into an understanding of the heavenly sanctuary and the truths associated with the sanctuary, after the great disappointment of October 22, 1844. But Adventism’s transition into a Laodicean condition in 1856, and their ultimate rejection of the “seven times” in 1863, led them into the wilderness of Laodicea. No significant truth has been brought forth through Adventism since the 1850’s. If you doubt that claim, then identify why it is incorrect.
喺1844年10月22日大失望之後，當米勒派被引導去明白天上聖所，以及與聖所有關嘅真理之時，若干根本真理嘅認識便喺榮耀中得以增長。然而，復臨運動喺1856年轉入老底嘉嘅光景，並且喺1863年最終拒絕「七次」，於是便被帶進老底嘉嘅曠野。自1850年代以來，復臨運動再冇帶出任何重要真理。若你對呢個斷言有所懷疑，就請指出佢錯喺邊度。
The Millerites were correct on the understanding of Daniel two, but their understanding was limited. Adventism never went beyond the Millerite understanding. Today all eight kingdoms represented in Daniel chapter two can be seen, as can the symbolism of Daniel praying to understand the secret of Nebuchadnezzar’s dream. That secret represents the final prophetic secret, (all the prophets are identifying the last days), and the last prophetic secret is what John identifies as the Revelation of Jesus Christ. That secret is unsealed when the “time is at hand,” just before probation closes, and that secret is now being unsealed, for those who choose to see.
米勒派對《但以理書》第二章嘅理解係正確嘅，但佢哋嘅理解係有限嘅。復臨運動從來冇超越米勒派嘅理解。今日，《但以理書》第二章所代表嘅八個國度都可以被睇見；同樣，但以理祈求明白尼布甲尼撒夢中奧祕呢個象徵意義，亦可以被睇見。嗰個奧祕代表最後嘅預言奧祕（眾先知都係指出末後嘅日子），而最後嘅預言奧祕，就係約翰所指明嘅耶穌基督嘅啟示。當「時候近了」、即係恩典時期結束之前，嗰個奧祕就被開啟；而家，對於嗰啲選擇去看見嘅人，呢個奧祕正被開啟。
The Millerite understanding of “the daily” in the book of Daniel was identified by inspiration as correct, but by 1901, Adventism began a process of rejecting that foundational truth, and by the 1930’s Adventism had reverted back to the old Protestant view, which claims that “the daily” represents some aspect of Christ’s sanctuary ministry. That satanic view, the Spirit of Prophecy says, came from “angels that had been expelled from heaven.” Today the correct Millerite view of “the daily,” can be seen as not only the symbol of paganism, but as the symbol of the rebellion of Adventism, which brings the strong delusion upon those who do not love the truth.
米勒派對但以理書中「常獻的」之理解，曾蒙啟示鑑定為正確；然而，到了1901年，復臨信仰便開始了一個棄絕那項根基真理的過程，而到1930年代，復臨信仰已倒退回舊有的新教觀點；該觀點聲稱，「常獻的」乃代表基督聖所職事的某一方面。預言之靈說，那種撒但的見解乃是出自「那些已被逐出天庭的天使」。今日，對「常獻的」之正確米勒派觀點，不單可見為異教主義的象徵，也可見為復臨信仰背叛的象徵；這種背叛使那不愛真理的人陷於強烈的迷惑之中。
The Millerites were led to the correct date for the expiration of the twenty-three hundred years, and Adventism immediately after the Great Disappointment recognized increased light associated with that prophecy, but with their rejection of the “seven times,” from 1856 through 1863, and even unto this very day, they have seen no advancing light from the doctrine they claim is their central pillar and foundation. Today the “seven times” can be seen, (by those willing to see), as being directly associated with every time period of the twenty-three hundred year prophecy.
米勒派被引導至二千三百年期限屆滿之正確日期；而復臨運動在大失望之後，隨即承認有與該預言相關之更多亮光。然而，自1856年至1863年，並且甚至直到今日，因他們拒絕「七次」，他們從自己所聲稱為其中樞柱石與根基之教義中，從未看見任何進展之亮光。今日，「七次」可以被看見（就那些願意看見的人而言），乃是直接與二千三百年預言之每一個時期相關聯。
The first forty-nine years represents the cycle of the land resting every seventh year that is repeated seven times. The four hundred and ninety years represents not only a period of probation for ancient Israel, but it identifies how many years of rebellion against the command to allow the land to rest would transpire in order to accumulate a total of seventy years that the land was prevented from resting (which is the period of captivity for that very rebellion). The week Christ confirmed the covenant is structured by three and a half years to the cross and three and a half years after the cross. In that week Christ was gathering all men, for he said if he was lifted up, he would gather all men.
頭四十九年象徵土地每逢第七年安息一次、如此重複七次之循環。四百九十年不單代表古代以色列一段受考驗的時期，亦指出他們悖逆那容讓土地安息之命令的年數將達幾多，好累積成土地被阻止安息共七十年之總數（這正是因那悖逆而有之被擄時期）。基督堅立聖約之那一週，其結構乃是由三年半直到十字架，並十字架之後三年半所組成。於那一週之內，基督正在聚集萬人，因祂曾說，若祂被舉起來，就要聚集萬人。
Now is the judgment of this world: now shall the prince of this world be cast out. And I, if I be lifted up from the earth, will draw all men unto me. John 12:31, 32.
如今乃是呢個世界受審判嘅時候；如今呢個世界嘅王要被趕出去。我若從地上被舉起來，就要吸引萬人歸向我。約翰福音 12:31, 32。
The twenty-five hundred and twenty days in which Christ confirmed the covenant and gathered men unto Himself, represents the twenty-five hundred and twenty years that God scattered His rebellious people, due to the quarrel of His covenant. The “seven times” carried out against the northern kingdom of Israel, represented the scattering of twenty-five hundred and twenty years that began in 723 BC and ended in 1798. The year 538, divides the two periods and creates two successive periods of twelve-hundred and sixty years. The first period representing the trampling down of the sanctuary and host by paganism, and the second the trampling down accomplished by papalism.
基督堅立盟約並招聚人歸向祂自己的那二千五百二十日，乃預表上帝因祂盟約的爭訟，而將祂悖逆之民分散的那二千五百二十年。施行在以色列北國身上的「七倍」，預表那段二千五百二十年的分散時期；此時期始於公元前723年，終於1798年。538年將這兩段時期分開，並形成兩個先後相續的一千二百六十年時期。第一段時期預表異教對聖所和軍旅的踐踏，第二段則預表教皇權所施行的踐踏。
The “seven times,” of twenty-five hundred and twenty years against the southern kingdom that began in 677 BC, and ended in 1844, ended on October 22, 1844. It is a symbol of the curse of the covenant, and concluded by the sounding of the jubilee trumpet which was to be blown upon the Day of Atonement. The antitypical Day of Atonement that began on October 22, 1844 represents a period of time. It is the period of the Investigative Judgment, and during that period of time the jubilee trumpet associated with the sacred cycle of seven was to be sounded.
嗰「七期」，即係臨到南國、由主前677年開始、到1844年結束嘅二千五百二十年，乃係喺1844年10月22日終結。呢個係立約咒詛嘅表徵，並且以禧年號筒嘅吹響作為終結；呢號筒本應喺贖罪日吹響。嗰由1844年10月22日開始嘅預表應驗之贖罪日，代表一段時期。呢段時期就係查案審判嘅時期，而喺呢段時期之中，嗰與神聖嘅「七」之循環相關聯嘅禧年號筒，本當被吹響。
But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.
但在第七位天使發聲嘅日子，當佢將要吹號嘅時候，神嘅奧祕就要成全，正如神所傳給祂僕人眾先知嘅佳音一樣。啟示錄 10:7
The sounding of the seventh Trumpet, which began on October 22, 1844, represents the Jubilee Trumpet of the sacred cycle of seven, as set forth in Leviticus twenty-five. The Millerites were ultimately correct on the dating of the twenty-three-hundred-year prophecy, and Adventism came to understand more of it just after the Great Disappointment, but Miller’s “jewel” of the period of twenty-three-hundred-years is today shining ten times brighter. Every prophetic characteristic of the seven periods represented within the period of twenty-three-hundred-years, has a direct prophetic connection with the twenty-five-hundred and twenty years (“seven times”), of Leviticus chapters twenty-five and twenty-six.
第七號嘅吹響，自1844年10月22日開始，乃係利未記第二十五章所陳明、屬於神聖七重循環之禧年號角嘅表徵。米勒派喺二千三百年預言嘅日期上，最終係正確嘅；而復臨信徒喺大失望之後不久，對此預言亦開始明白得更多；但米勒嗰顆關於二千三百年時期嘅「寶石」，今日正發出十倍更耀眼嘅光輝。喺二千三百年時期之內所包含、由七個時期所代表嘅每一項預言特徵，都同利未記第二十五章同第二十六章所記載之二千五百二十年（「七次」）有直接嘅預言聯繫。
The Millerites rejected the claim of apostate Protestantism and Catholicism that the “robbers of thy people,” who “exalted themselves,” and “fell” was a symbol of Antiochus Epiphanes, and they were correct. They knew and defended the truth that it is Rome that in God’s prophetic word is represented as the “robbers of thy people that established the vision”, not some unknown and historically insignificant Syrian king that established the vision.
米勒派拒絕背道的新教同天主教所主張嘅講法，話「你本國的強暴人」──即「自高自大」而又「跌倒」嘅──乃係安提阿古·伊比芬尼嘅預表；而佢哋係正確嘅。佢哋知道並且維護呢個真理：喺上帝預言嘅話語之中，被表明為「你本國的強暴人，要應驗那異象」嘅，乃係羅馬，而唔係某個無人知曉、喺歷史上無足輕重、卻「應驗那異象」嘅敘利亞王。
Today the Adventist theologians teach that the “robbers of thy people” is Antiochus Epiphanes. Today, the argument which in Millerite history represented that the former covenant people who were being passed by did not, and could not, understand the vision (which is established by the correct understanding of the “robbers of thy people”), is once again being repeated by the former covenant people who are once again being passed by.
今日復臨信徒嘅神學家教導話，「你民中嘅強暴人」就係安提阿古．伊皮法尼。今日，嗰個喺米勒派歷史中所代表嘅論點——即係話，嗰班正被越過嘅前約之民，並唔明白、亦唔可能明白呢個異象（而呢一點乃係由對「你民中嘅強暴人」之正確理解所確立）——而家再一次由嗰班再一次被越過嘅前約之民重複提出。
Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.
冇異象，民就放肆；惟遵守律法的，便為有福。箴言 29:18。
The Millerites taught correctly that the twenty-five hundred and twenty years (“seven times”), of Leviticus twenty-six, was the longest and last time prophecy in the Bible, but Laodicean Adventism rejected that “jewel” in 1863, and today it can be seen, (by those who wish to see), that not only were the Millerites correct in identifying the “seven times” as the longest time prophecy in the Bible, but also that “the curse”, which is God’s indignation, was carried out against both the northern and southern kingdoms of Israel.
米勒派正確地教導：利未記第二十六章所講之二千五百二十年（「七期」），乃聖經中最長且最後的一個時間性預言；然而，老底嘉時期之復臨運動卻於1863年棄絕了這顆「寶石」。而今日，凡願意看見的人都可以明白：米勒派不單在辨認「七期」為聖經中最長的時間性預言一事上是正確的，並且那「咒詛」——即上帝的忿怒——亦確實施行於以色列南北兩國。
Today the respective conclusions of those two indignations, which the book of Daniel addresses (as do other prophets), can be seen to be two bookends (first and last) of a period of forty-six years, when Christ erected the Millerite temple, as typified by the forty-six days Moses was on the mount receiving instructions for erecting the wilderness tabernacle; and by the forty-six years of Herod’s remodeling of the temple which the Pharisees referred to in their conversation with Christ about Him “resurrecting” by the cleansing of a temple that had been “destroyed” by traders and money-changers, and also by the resurrection of His human temple that was created with forty-six chromosomes. Today, the Millerite foundational truths are as correct as ever, but they are now ten times more profound.
今日，但以理書（以及其他先知）所論及之那兩個惱怒各自的結局，可以看出乃是一段四十六年時期之前後兩端的兩個書擋；就在這段時期之內，基督建立了米勒派的聖殿。此事乃由摩西在山上四十六日領受建造曠野會幕之指示所預表；亦由希律重修聖殿四十六年所預表，就是法利賽人在與基督談論祂藉着潔淨那被商賈和兌換銀錢的人「拆毀」了的聖殿而使其「復起」時所提及的；並且也由祂那以四十六條染色體所造成之人性聖殿的復活所預表。今日，米勒派的根基真理一如既往地正確，然而現今卻深奧十倍。
Today it can be seen (by those willing to see), that when Christ introduced Himself as Palmoni (the Wonderful Numberer, or the Numberer of Secrets) in the thirteenth verse, of Daniel chapter eight, that He was presenting the connection between a vision that represented a period of twenty-three hundred years and another vision that represented twenty-five hundred and twenty years. When the relation of these two prophetic periods is recognized, it can be seen that they are directly connected with the twelve-hundred-and-sixty-years of papal rule, which in turn is connected with the twelve-hundred-and-ninety-years of Daniel twelve and also the thirteen-hundred-and-thirty-five-years of the same verse.
今日，凡願意看見的人都可以看出：當基督在但以理書第八章第十三節以「Palmoni」自稱時——即「奇妙的計算者」，或「奧祕的計算者」——祂乃是在揭示兩個異象之間的關聯：一個異象代表二千三百年，另一個異象代表二千五百二十年。當這兩段預言時期之間的關係被確認之時，人便可以看見，它們乃是與教皇統治的一千二百六十年直接相連；而這一段時期又與但以理書第十二章的一千二百九十年，以及同一節中的一千三百三十五年相連。
The are many more direct connections of prophetic periods that are associated with the two visions of verses thirteen and fourteen of Daniel eight, but they are only recognized by those who wish to see. But today, beyond the connections of all the time periods that are brought together by the two visions is the revelation of the name of Palmoni (the Wonderful Numberer, or the Numberer of Secrets). The Millerites were correct on the two verses, but limited, and today Adventism is simply in complete and utter darkness.
但以理書第八章第十三、十四節之兩個異象所關連之先知時期，尚有更多更直接的聯繫；然而，惟有那些願意看見的人，才會認出這些聯繫。但在今日，超乎那兩個異象所匯聚之一切時期之關連以上者，乃是帕勒摩尼（那奇妙的計數者，或奧祕的計數者）之名的啟示。米勒派對於這兩節經文的理解是正確的，卻有所局限；而今日的復臨主義則根本完全處於徹底的黑暗之中。
Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. Isaiah 29:9–12.
你哋要停住，自覺驚奇；要呼喊，且哀號：佢哋醉了，卻不是因酒；佢哋東倒西歪，卻不是因濃酒。因為耶和華將沉睡嘅靈澆灌喺你哋身上，並且閉上你哋嘅眼；先知同你哋嘅官長，以及先見，祂都遮蔽了。一切異象對你哋都變成如同封住了嘅書卷上嘅話；人將這書卷交給識字的人，說：請你念吧；他就說：我不能，因為這書卷是封住了的。又將這書卷交給不識字的人，說：請你念吧；他就說：我不識字。以賽亞書 29:9–12。
Sister White identifies that William Miller was given “great light” upon the book of Revelation, but his understanding of chapters twelve, thirteen, seventeen and eighteen of Revelation was, quite simply, not correct. Those incorrect understandings are not represented upon the two sacred charts, but what is represented from the book of Revelation, chapter nine, is the “jewel” that Islam is represented by the three Woes.
懷愛倫姊妹指出，威廉・米勒曾蒙賜予《啟示錄》書中之「大光」，然而他對《啟示錄》第十二、十三、十七及十八章嘅理解，簡單而言，並不正確。呢啲錯誤嘅理解並冇呈現喺兩幅神聖圖表之上；但係，從《啟示錄》第九章所呈現出嚟嘅，乃係嗰顆「寶石」——即伊斯蘭係由三樣災禍所表徵。
“Preachers and people have looked upon the book of Revelation as mysterious and of less importance than other portions of the Sacred Scriptures. But I saw that this book is indeed a revelation given for the especial benefit of those who should live in the last days, to guide them in ascertaining their true position and their duty. God directed the mind of William Miller to the prophecies and gave him great light upon the book of Revelation.” Early Writings, 231.
「傳道人同信眾一向都視《啟示錄》為奧祕，並且認為佢不如聖經其他部分咁重要。但我看見，呢卷書實在係特別賜畀嗰啲要活喺末後日子之人嘅啟示，為要引導佢哋確定自己真實嘅地位同埋本分。上帝引導威廉・米勒專注於預言，並且就《啟示錄》賜畀佢大光。」《早期著作》，231。
The expression “great light” in the writings of Sister White is very informative. Miller understood the churches, seals and trumpets of Revelation, for holy angels “directed his mind” on these subjects. The “great light” given to Miller was represented on the two sacred tables, and the doctrinal truths that were the “great light” were identified in his dream as “jewels”. Adventism was given that “great light” and began covering it up with counterfeit jewels beginning in 1863. The principle of “light” is that “light” is what Christ uses to judge a person or a people.
懷師母著作中「大光」一語，極具啟發性。米勒明白《啟示錄》中之眾教會、七印與號筒，因為聖天使曾「引導他的心思」去明白這些題目。賜予米勒的「大光」乃表現在兩塊聖桌之上，而那些作為「大光」的教義真理，在他的夢中被指明為「寶石」。復臨信仰曾蒙賜那「大光」，卻自一八六三年起，開始以假寶石將其遮蓋起來。「光」的原則乃是：「光」就是基督用以審判一個人或一個民族的標準。
Not only does “light” judge a people, but the “light” which they could have had if they had not resisted (as they did in 1856, as only one of many examples). The other attribute associated with “light,” is that the “light” that is rejected produces a corresponding degree of darkness. Adventism rejected and covered up the “great light” given by God to Miller that represents the foundations of Adventism.
「光」唔單止審判一個民族；連佢哋若非抗拒、本來可以得着嘅「光」——正如佢哋喺 1856 年所做嘅一樣，而呢只不過係眾多例子之一——亦都審判佢哋。與「光」相關嘅另一個特質，就係被棄絕嘅「光」會產生相應程度嘅黑暗。復臨信仰棄絕並掩蓋咗上帝賜畀米勒、代表復臨信仰根基嘅「大光」。
“One who sees beneath the surface, who reads the hearts of all men, says of those who have had “great light:” ‘They are not afflicted and astonished because of their moral and spiritual condition.’ Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.
「那位能看透表面之下、鑒察眾人內心的主，論到那些曾得「大光」的人說：『他們並沒有因自己的道德與屬靈景況而憂傷驚惶。』誠然，他們揀選了自己的道路，他們的心以自己的可憎之事為樂。我也必揀選使他們迷惑的事，並使他們所懼怕的臨到他們；因為我呼喚，無人答應；我說話，他們不肯聽從；反倒在我眼前行惡，揀選我所不喜悅的事。』『神就給他們一個生發錯謬的心，叫他們信從虛謊；』因為『他們不領受愛真理的心，使他們可以得救，』『反倒喜愛不義。』以賽亞書 66:3, 4；帖撒羅尼迦後書 2:11, 10, 12。」
“The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have “once known the truth,” mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’” Testimonies, volume 8, 249, 250.
「天上嘅教師問道：『仲有乜嘢比呢一種自欺更強而有力，足以迷惑人心呢？就係你自以為建造喺正確嘅根基上，又以為上帝悅納你嘅作為；但其實，你喺好多事上都係按住屬世嘅政策行事，並且得罪耶和華。噢，呢係何等大嘅欺騙，何等迷人嘅幻象；當嗰啲「曾經認識真理」嘅人，將敬虔嘅外貌誤當作敬虔嘅精神同能力；當佢哋自以為富足，已經發咗財，一無所缺，實際上卻係樣樣都缺乏嘅時候，呢種欺騙就佔據咗人嘅心。』」《證言》卷八，249、250頁。
Laodicea, which Adventism became in 1856, represents those who once were given “great light,” but are destined to receive the “strong delusion” of Second Thessalonians, while all the time believing the false foundation they have erected through the introduction of counterfeit coins and jewels is ordained of God, but actually it is a foundation that is built upon sand. Adventism is “a church that has had great light, great evidence”, but is a “church” that has discarded “the message the Lord” has “sent”, and has since received “the most unreasonable assertions and false suppositions and false theories”.
基督復臨安息日會於1856年所成為嘅老底嘉，代表嗰啲曾經蒙賜「大光」嘅人，卻注定要接受《帖撒羅尼迦後書》所講嘅「強烈迷惑」；而且佢哋始終都相信，自己藉着引入假冒嘅錢幣同寶石而建立起嚟嘅虛假根基，乃係上帝所命定嘅，但實際上，呢個根基卻係建造喺沙土之上。基督復臨安息日會係「一個曾經有大光、大證據嘅教會」，但亦係一個已經棄掉「主所」曾經「差來嘅信息」嘅「教會」，自此之後，便接受咗「最不合理嘅斷言、錯誤嘅假定同錯誤嘅理論」。
“Unsanctified ministers are arraying themselves against God. They are praising Christ and the god of this world in the same breath. While professedly they receive Christ, they embrace Barabbas, and by their actions say, ‘Not this Man, but Barabbas.’ Let all who read these lines, take heed. Satan has made his boast of what he can do. He thinks to dissolve the unity which Christ prayed might exist in His church. He says, ‘I will go forth and be a lying spirit to deceive those that I can, to criticize, and condemn, and falsify.’ Let the son of deceit and false witness be entertained by “a church that has had great light,” great evidence, and that church will discard the message the Lord has sent, and receive the most unreasonable assertions and false suppositions and false theories. Satan laughs at their folly, for he knows what truth is.
「未曾成聖嘅傳道人正係擺陣敵擋上帝。佢哋喺同一口氣之中，既讚美基督，又讚美呢個世界嘅神。佢哋口裏雖然自稱接受基督，實際上卻擁抱巴拉巴，並且藉住自己嘅行為話：『不要這個人，要巴拉巴。』凡讀呢幾行文字嘅人，都當留心。撒但已經誇口，講出佢所能作嘅事。佢以為自己可以拆毀基督所祈求存在於祂教會之中嘅合一。佢話：『我要出去，作一個說謊嘅靈，去迷惑我所能迷惑嘅人，去批評、定罪，並且歪曲真理。』倘若「一個曾經得過大光」、有大憑據嘅教會，竟容讓呢個詭詐同假見證之子進入其中，嗰個教會就會棄掉主所差來嘅信息，反而接受最不合理嘅斷言、虛假嘅臆測同虛假嘅理論。撒但因佢哋嘅愚昧而發笑，因為佢知道真理係乜嘢。」
“Many will stand in our pulpits with the torch of false prophecy in their hands, kindled from the hellish torch of Satan. If doubts and unbelief are cherished, the faithful ministers will be removed from the people who think they know so much. ‘If thou hadst known,’ said Christ, ‘even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes.’
「將有許多人站喺我哋嘅講壇上，手中拿着虛假預言嘅火炬，呢火炬乃係由撒但地獄般嘅火炬所點燃。若人懷抱疑惑同不信，忠心嘅傳道人就會從那些自以為知道得很多嘅人中被挪去。基督說：『巴不得你在這日子，連你也知道關乎你平安的事；無奈這事現在是隱藏的，叫你的眼看不見。』」
“Nevertheless, the foundation of God standeth sure. The Lord knoweth them that are His. The sanctified minister must have no guile in his mouth. He must be open as the day, free from every taint of evil. A sanctified ministry and press will be a power in flashing the light of truth on this untoward generation. Light, brethren, more light we need. Blow the trumpet in Zion; sound an alarm in the holy mountain. Gather the host of the Lord, with sanctified hearts, to hear what the Lord will say unto His people; for He has increased light for all who will hear. Let them be armed and equipped, and come up to the battle—to the help of the Lord against the mighty. God Himself will work for Israel. Every lying tongue will be silenced. Angels’ hands will overthrow the deceptive schemes that are being formed. The bulwarks of Satan will never triumph. Victory will attend the third angel’s message. As the Captain of the Lord’s host tore down the walls of Jericho, so will the Lord’s commandment-keeping people triumph, and all opposing elements be defeated. Let no soul complain of the servants of God who have come to them with a heaven-sent message. Do not any longer pick flaws in them, saying, ‘They are too positive; they talk too strongly.’ They may talk strongly; but is it not needed? God will make the ears of the hearers tingle if they will not heed His voice or His message. He will denounce those who resist the word of God.
「然而，神的根基立得穩固。主認識那些屬祂的人。那成聖的傳道人，口中不可有詭詐；他必須光明磊落，如同白晝一般，毫無絲毫邪惡的玷污。成聖的職事與文字工作，必成為一股能力，向這乖謬的世代發出真理之光。弟兄們，我們需要光，更需要光。要在錫安吹角，在聖山發出警號。當招聚耶和華的軍旅，懷着成聖的心，來聽耶和華向祂子民所說的話；因祂已賜下更多亮光給一切願意聽從的人。要使他們披甲整備，上去爭戰——幫助耶和華攻擊勇士。神必親自為以色列作工。一切說謊的舌頭都必止息。天使的手必推翻那些正在形成的欺詐計謀。撒但的營壘決不能得勝。勝利必伴隨第三位天使的信息。正如耶和華軍隊的元帥拆毀了耶利哥的城牆，照樣，耶和華守誡命的子民也必得勝，一切敵對的勢力都必被擊敗。不可讓任何人埋怨那些帶着天上所賜信息到他們那裏去的神僕。不要再吹毛求疵地挑剔他們，說：『他們太過肯定；他們說話太過強烈。』他們縱然說得強烈，豈不是有此需要嗎？若人不肯聽從神的聲音或祂的信息，神必使聽的人耳中發鳴。祂必斥責那些抗拒神話語的人。」
“Satan has laid every measure possible that nothing shall come among us as a people to reprove and rebuke us, and exhort us to put away our errors. But there is a people who will bear the ark of God. Some will go out from among us who will bear the ark no longer. But these cannot make walls to obstruct the truth; for it will go onward and upward to the end. In the past God has raised up men, and He still has men of opportunity waiting, prepared to do His bidding—men who will go through restrictions which are only as walls daubed with untempered mortar. When God puts His Spirit upon men, they will work. They will proclaim the word of the Lord; they will lift up their voice like a trumpet. The truth will not be diminished or lose its power in their hands. They will show the people their transgressions, and the house of Jacob their sins.” Testimonies to Ministers, 409–411.
「撒但已經使盡一切可能嘅手段，務求喺我哋呢班子民中間，冇任何事物能夠臨到，去責備我哋、斥責我哋，並勸勉我哋除掉自己嘅錯誤。但係，有一班子民必會抬住上帝嘅約櫃。有啲人會從我哋中間出去，不再抬約櫃；但呢啲人唔能夠築起牆垣嚟攔阻真理，因為真理必一直向前、向上，直到末了。過去，上帝曾興起人；如今，祂仍然有把握時機嘅人正等待住，並且已經預備好去遵行祂嘅吩咐——呢啲人必會衝破嗰啲限制；而嗰啲限制只不過係用未經調和嘅灰泥粉飾嘅牆。當上帝將祂嘅靈降喺人身上，佢哋就會作工。佢哋必宣講耶和華嘅話；佢哋必揚聲如吹角。真理喺佢哋手中唔會被削弱，亦唔會失去能力。佢哋必向百姓指明佢哋嘅過犯，向雅各家指出佢哋嘅罪惡。」《傳道人證言》，409–411。
To identify the satanic symbol of “the daily” as a symbol of Christ is to praise “Christ and the god of this world in the same breath. While professedly they receive Christ, they embrace Barabbas, and by their actions say, ‘Not this Man, but Barabbas.’” The truths represented in Miller’s dream as “jewels”, and also graphically illustrated upon the two sacred tables, are the “great light,” which Miller was given, and that Adventism has rejected.
將「常獻的」呢個撒但式嘅表號認作基督嘅表號，就係「將基督同呢個世界嘅神一口同聲咁讚美。佢哋口裏雖然自稱接受基督，實際上卻係擁抱巴拉巴，並且用自己嘅行為講：『不要呢個人，要巴拉巴。』」喺米勒嘅夢中以「寶石」所代表嘅真理，以及同樣以圖像方式描繪喺兩塊神聖法版之上嘅真理，就係米勒所得賜予嘅「大光」，亦係復臨信仰所拒絕咗嘅。
They profess to be praising Christ with a satanic symbol, and claim they are standing upon the foundation of God, when it is a counterfeit foundation that brings strong delusion to all who take their stand upon that faulty doctrinal structure. There is nothing new under the sun, and modern Israel is simply walking in the prophetic footsteps of ancient Israel.
佢哋聲稱自己係用一個撒但嘅象徵去讚美基督，又聲稱自己係站立喺神嘅根基之上，然而嗰卻係一個冒牌嘅根基，會將強烈嘅迷惑帶畀一切站立喺嗰個錯誤教義結構之上嘅人。日光之下並無新事，而現代以色列只不過係沿住古代以色列先知性嘅腳蹤而行。
“One matter burdens my soul: The great lack of the love of God, which has been lost through continued resistance of light and truth, and the influence of those who have been engaged in active labor, who, in the face of evidence piled upon evidence, have exerted an influence to counteract the work of the message God has sent. I point them to the Jewish nation and ask, Must we leave our brethren to pass over the same path of blind resistance, till the very end of probation? If ever a people needed true and faithful watchmen, who will not hold their peace, who will cry day and night, sounding the warnings God has given, it is Seventh-day Adventists. Those who have had great light, blessed opportunities, who, like Capernaum, have been exalted to heaven in point of privilege, shall they by non-improvement be left to darkness corresponding to the greatness of the light given?
「有一件事使我心靈沉重：就是對上帝之愛極大的缺乏；這愛因人持續抗拒亮光與真理而喪失了；又有那些一直從事積極工作的人，面對證據重重疊疊，竟施加影響，要抵消上帝所差來之信息的工作。我要把他們指向猶太民族，並問：我們豈可任由我們的弟兄走上同樣那條盲目抗拒的道路，直到恩典時期的終結麼？若曾有一班人需要真實而忠心的守望者，不閉口不言，乃晝夜呼喊，發出上帝所賜警告的，那就是基督復臨安息日會的人。那些曾領受大光、蒙賜福機會、在特權上如同迦百農被高舉到天上的人，他們若不善用這一切，豈不會被撇下，落入與所賜之光的偉大程度相稱的黑暗之中麼？」
“I wish to plead with our brethren who shall assemble at the General Conference to heed the message given to the Laodiceans. What a condition of blindness is theirs! This subject has been brought to your notice again and again, but your dissatisfaction with your spiritual condition has not been deep and painful enough to work reform. ‘Thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’ The guilt of self-deception is upon our churches. The religious life of many is a lie.” Manuscript Releases, volume 16, 106, 107.
「我願向我哋嗰啲將要聚集於總會會議嘅弟兄懇切呼籲，叫佢哋留心賜畀老底嘉人嘅信息。佢哋嘅瞎眼情況係何等嚴重！呢個題目一而再、再而三咁擺喺你哋面前，但你哋對自己屬靈景況嘅不滿，仲未曾深切同痛苦到足以促成改革。『你說：我是富足，已經發了財，一樣都不缺；卻不知道你是那困苦、可憐、貧窮、瞎眼、赤身的。』自欺之罪臨到我哋嘅眾教會。許多人嘅宗教生活乃係一個謊言。」《文稿發佈》卷16，106, 107。
“Capernaum” was the city which Jesus chose as his own city.
「迦百農」係耶穌揀選作為自己城邑嘅城市。
“At Capernaum Jesus dwelt in the intervals of His journeys to and fro, and it came to be known as ‘His own city.’ It was on the shores of the Sea of Galilee, and near the borders of the beautiful plain of Gennesaret, if not actually upon it.” The Desire of Ages, 252.
「耶穌往來奔走於各處旅程之間，便住在迦百農；因此，那城就被稱為『祂自己的城』。它位於加利利海邊，鄰近革尼撒勒美麗平原的邊界，若非正是在其上。」《歷代願望》，252頁。
Christ chose Capernaum as he had chosen Jerusalem of old.
基督揀選咗迦百農，正如佢昔日揀選耶路撒冷一樣。
And unto his son will I give one tribe, that David my servant may have a light alway before me in Jerusalem, the city which I have chosen me to put my name there. 1 Kings 11:36.
只是我要將一個支派賜給佢個仔，使我僕人大衛喺我面前、喺耶路撒冷——就係我為自己揀選、立我名喺嗰度嘅城——常有燈光。列王紀上 11:36。
Christ chose Adventism as his city in 1844, and by 1863, Adventism had rebuilt the city of “Jericho”, a symbol of Laodicean comfort and affluency. As with ancient Israel, so too, with modern Israel. Adventism believes they are the citizens of God’s special city, but they have rejected the “great light” that provides the evidence of citizenship. Like unto Shilo, in the time of Eli, Hophni and Phineas, Adventism will be judged according to the “great light” they were given opportunity to receive.
基督於1844年揀選咗復臨運動作為佢嘅城，而到咗1863年，復臨運動已重建咗「耶利哥」呢座城，作為老底嘉式安逸與富足嘅象徵。古代以色列如何，現代以色列亦如何。復臨運動相信自己係上帝特別之城嘅居民，然而佢哋卻拒絕咗嗰「大光」，而呢大光正提供咗公民身分嘅憑據。正如示羅喺以利、何弗尼同非尼哈嘅時代一樣，復臨運動亦必按住佢哋曾有機會領受之「大光」而受審判。
“Among the professed children of God, how little patience has been manifested, how many bitter words have been spoken, how much denunciation has been uttered against those not of our faith. Many have looked upon those belonging to other churches as great sinners, when the Lord does not thus regard them. Those who look thus upon the members of other churches, have need to humble themselves under the mighty hand of God. Those whom they condemn may have had but little light, few opportunities and privileges. If they had had the light that many of the members of our churches have had, they might have advanced at a far greater rate, and have better represented their faith to the world. Of those who boast of their light, and yet fail to walk in it, Christ says, ‘But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you. And thou, Capernaum [Seventh-day Adventists, who have had great light], which art exalted unto heaven [in point of privilege], shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day. But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee.’ At that time Jesus answered and said, ‘I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent [in their own estimation], and hast revealed them unto babes.’
「喺自稱係上帝兒女嘅人當中，所表現出嚟嘅忍耐何其少，所講出嚟嘅苦毒言語何其多，對嗰啲唔屬於我哋信仰嘅人所發出嘅斥責又何其頻繁。好多人將屬於其他教會嘅人視為大罪人，然而主並唔係咁樣看待佢哋。凡係咁樣看待其他教會會友嘅人，都有需要喺上帝大能嘅手下自卑。佢哋所定罪嘅人，可能只係得著好少亮光，得著嘅機會同特權亦不多。若果佢哋曾經得著我哋教會中許多會友所得著嘅亮光，佢哋可能早已取得大得多嘅進步，並且能夠更好噉向世人表明自己嘅信仰。對於嗰啲誇口自己有亮光，卻又唔按所受嘅亮光而行嘅人，基督話：『但我告訴你哋，當審判嘅日子，推羅同西頓所受嘅，比你哋仲容易受呢！迦百農啊〔第七日安息日會信徒，就係曾經得著大亮光嘅人〕，你已經升到天上〔就特權而言〕，將來必墜落陰間；因為喺你中間所行嘅大能作為，若果行喺所多瑪，佢必存留到今日。但我告訴你，當審判嘅日子，所多瑪地所受嘅，比你仲容易受呢！』嗰時，耶穌回答話：『父啊，天地嘅主，我感謝你，因為你將呢啲事向聰明通達人〔按佢哋自己嘅估計〕就藏起嚟，向嬰孩就顯明出嚟。』」
“‘And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim.’
「主說：『而家，因為你哋作咗呢一切嘅事，我屢次早起向你哋說話，你哋卻唔聽；我呼喚你哋，你哋卻唔應；所以，我必向呢座稱為我名下、你哋所倚靠嘅殿，並我賜畀你哋同你哋列祖嘅地方，照我向示羅所行嘅一樣行。我必將你哋從我眼前趕出去，正如我趕出你哋所有弟兄，就係以法蓮全家嘅後裔。』」
“The Lord has established among us institutions of great importance, and they are to be managed, not as worldly institutions are managed, but after God’s order. They are to be managed with an eye single to his glory, that by all means perishing souls may be saved. To the people of God the testimonies of the Spirit have come, and yet many have not taken heed to reproofs, warnings, and counsels.
「主喺我哋中間設立咗極其重要嘅機構，而呢啲機構應當得到管理，唔係照住屬世機構嘅管理方式，而係按住上帝嘅秩序。佢哋應當被管理，專心一意單顧祂嘅榮耀，好叫無論用乜嘢方法，都可以拯救將要滅亡嘅靈魂。聖靈嘅見證已經臨到上帝嘅子民，然而，仍有好多人冇留心責備、警告同勸勉。」
“‘Here now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not: fear ye not me saith the Lord: will ye not tremble at my presence, which have placed the sand for the bound of the sea by a perpetual degree, that it cannot pass it: and though the waves thereof toss themselves, yet can they not prevail; though they roar, yet can they not pass over it? but this people hath a revolting and a rebellious heart; they are revolted and gone. Neither say they in their heart, Let us now fear the Lord our God, that giveth rain, both the former and the latter, in his season: he reserveth unto us the appointed weeks of the harvest. Your iniquities have turned away these things, and your sins have withholden good things from you. . . . They judge not the cause, the cause of the fatherless, yet they prosper; and the right of the needy do they not judge. Shall I not visit for these things? saith the Lord; shall not my soul be revenged on such a nation as this?’
「你們這愚昧無知的百姓啊，現在當聽這話：你們有眼不看，有耳不聽。耶和華說：你們不懼怕我麼？不在我面前戰兢麼？我以永遠的定例，用沙為海的界限，使海不能越過；波浪雖然翻騰，卻不能得勝；雖然吼叫，卻不能越過。惟這百姓有背叛忤逆的心；他們叛我而去。他們心裏也不說：『我們現在當敬畏耶和華我們的神；祂按時賜雨，就是秋雨春雨，又為我們存留收割所定的數週。』你們的罪孽使這些事轉離你們；你們的罪惡使福分不得臨到你們……他們不為孤兒伸冤，竟然亨通；有需要之人的權利，他們也不審理。耶和華說：我豈不因這些事討罪呢？我的心豈不向這樣的國民報仇呢？」
“Shall the Lord be compelled to say, ‘Pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee’? ‘Therefore the showers have been withholden, and there hath been no latter rain. . . . Wilt thou not from this time cry unto me, My father, thou art the guide of my youth?’” Review and Herald, August 1, 1893.
「主豈要被迫說：『你不要為這百姓祈禱，不要為他們發聲哀求，也不要向我代求；因我必不垂聽你。』？『所以甘霖止住了，春雨也沒有降下……從今以後，你豈不向我呼求說：我父啊，你是我幼年的引導者嗎？』」《Review and Herald》，1893年8月1日。
We will continue our consideration of the “great light” that was given to William Miller on the book of Revelation in the next article.
我哋將會喺下一篇文章繼續探討嗰道賜畀威廉．米勒、關於《啟示錄》嘅「大光」。
“When Christ came into the world to exemplify true religion, and to exalt the principles that should govern the hearts and actions of men, falsehood had taken so deep a hold upon those who had had so great light, that they no longer comprehended the light, and had no inclination to yield up tradition for truth. They rejected the heavenly Teacher, they crucified the Lord of glory, that they might retain their own customs and inventions. The very same spirit is manifested in the world today. Men are averse to investigating truth, lest their traditions should be disturbed, and a new order of things should be brought in. There is with humanity a constant liability to err, and men are naturally inclined to highly exalt human ideas and knowledge, while the divine and eternal is not discerned or appreciated.” Counsels on Sabbath School Work, 47.
「當基督來到世上，為要作真宗教嘅典範，並高舉嗰啲應當管治人心同人行為嘅原則之時，虛假已經喺嗰啲曾領受咁大亮光嘅人當中扎根得如此之深，以致佢哋唔再明白呢光，亦毫無傾向為真理而放棄傳統。佢哋拒絕咗呢位從天上而來嘅教師，將榮耀之主釘十字架，為要保留自己嘅習俗同發明。今日，世上所顯明嘅正正係同一種精神。人唔願意查考真理，恐怕自己嘅傳統受到動搖，並且有一種新嘅秩序被引進。人類一直都有犯錯嘅傾向，而人天然都傾向極度推崇人嘅思想同知識，至於神聖而永恆嘅事，卻唔被辨識，亦唔被珍視。」《Counsels on Sabbath School Work》，47。