We have been informed that, “God directed the mind of William Miller to the prophecies and gave him great light upon the book of Revelation.” Miller was prevented by the history where he was raised up in from understanding the “great light” located in chapters twelve, thirteen, sixteen, seventeen and eighteen of Revelation, for those chapters identified the work of prophetic kingdoms which he could not see from his historical vantage point.
我哋獲告知：「上帝引導威廉・米勒嘅心思轉向預言，並且喺《啟示錄》一書上賜畀佢極大嘅亮光。」然而，由於佢被興起所處嘅歷史背景所限，未能明白《啟示錄》第十二、十三、十六、十七同十八章所包含嘅「大光」，因為呢幾章指出咗一啲先知性國度嘅作為；而從佢所處嘅歷史立足點，佢係睇唔見呢啲事嘅。
The light given Miller on the book of Revelation was the Churches, Seals and Trumpets, and it is the last three Trumpets, which are identified as “three Woes,” that are represented upon Habakkuk’s two tables. The “great light,” given to Miller in the book of Revelation concerns the role of Islam in Bible prophecy. Yet even that “great light” was limited by his historical setting.
賜予米勒有關《啟示錄》之亮光，乃係關乎七教會、七印同七號；而其中最後三號，被指明為「三樣災禍」，正係表現喺哈巴谷嘅兩塊版上。賜予米勒喺《啟示錄》之中嘅「大光」，乃係關乎伊斯蘭喺《聖經》預言中所擔當嘅角色。然而，就連呢一個「大光」，亦都受到佢所處歷史背景嘅限制。
“The seven churches of Asia is a history of the church of Christ in her seven forms, in all her windings and turnings, in all her prosperity and adversity, from the days of the apostles down to the end of the world. The seven seals are a history of the transactions of the powers and kings of the earth over the church, and God’s protection of his people during the same time. The seven trumpets are a history of seven peculiar and heavy judgments sent upon the earth, or Roman kingdom. And the seven vials are the seven last plagues sent upon Papal Rome. Mixed with these are many other events, woven in like tributary streams, and filling up the grand river of prophecy, until the whole ends us in the ocean of eternity.
「亞西亞七教會」乃係基督教會歷史嘅寫照，顯明佢以七種形態所經歷之一切曲折轉變、一切興盛與患難，自使徒嘅日子直到世界嘅末了。「七印」乃係地上諸權勢與君王對教會所作諸般作為，以及神喺同一時期對祂子民之保守嘅歷史。「七號」乃係臨到大地，或羅馬國度，七次特殊而沉重審判嘅歷史。而「七碗」則係傾倒於教皇羅馬之上嘅末後七災。其間又夾雜住許多其他事件，如支流交織其中，匯滿預言呢條浩大江河，直到全篇終於把我哋帶進永恆嘅海洋。」
“This, to me, is the plan of John’s prophecy in the book of Revelation. And the man who wishes to understand this book, must have a thorough knowledge of other parts of the word of God. The figures and metaphors used in this prophecy, are not all explained in the same, but must be found in other prophets, and explained in other passages of Scripture. Therefore it is evident that God has designed the study of the whole, even to obtain a clear knowledge of any part.” William Miller, Miller’s Lectures, volume 2, lecture 12, 178.
「喺我睇嚟，呢個就係約翰喺《啟示錄》中預言嘅整體計劃。凡願意明白呢卷書嘅人，都必須對神話語其餘部分有透徹嘅認識。呢個預言中所用嘅象徵同隱喻，並唔係全部都喺同一處得到解釋；乃係必須喺其他先知書中尋得，並喺聖經其他經文段落中加以闡明。因此，顯而易見，神乃係要人研讀整體，甚至為咗對任何一部分獲得清楚嘅認識。」William Miller, Miller’s Lectures, volume 2, lecture 12, 178.
Notice that Miller understood the seven last plagues as the seven judgments upon papal Rome. He could not understand that papal Rome was given a deadly wound that was to be healed. He recognized the seven trumpets as “a history of seven peculiar and heavy judgments sent upon the earth, or Roman kingdom,” but was unable to recognize the distinction between the kingdoms of pagan and papal Rome. Therefore, his ability to see the distinction between the first four trumpets and the last three trumpets was limited.
請注意，米勒明白七個末後的災乃是對教皇羅馬的七項審判。他未能明白，教皇羅馬曾受了致命的傷，且這傷將要得醫治。他認出七號乃是「一段關於七樣特別而沉重之審判臨到地上，或羅馬國度的歷史」，但卻未能看出異教羅馬與教皇羅馬兩個國度之間的分別。因此，他對頭四號與後三號之間區別的辨識能力，便受到限制。
Miller was unable to recognize that the judgments brought against Rome, were God’s response to Sunday enforcement, for the Millerites were still worshipping on Sunday in their history. Miller was correct in recognizing that the trumpets were judgments upon Rome, but the specific reason the judgments were brought, and the distinction between the first four and last three Trumpets was limited, or non-existent. With that limited view, the “jewel” of the three woes of Islam was still included upon the charts that were directed by the hand of God, and should not be altered.
米勒未能辨識到，臨到羅馬的審判，乃是上帝對強制遵守星期日之舉的回應，因為米勒派在其歷史時期仍然是在星期日敬拜。米勒正確地看出，號筒乃是對羅馬所施行的審判；然而，這些審判被降下的具體原因，以及頭四枝號筒與末後三枝號筒之間的區別，卻是有限的，甚至並不存在。基於這種有限的見解，伊斯蘭三禍的「寶石」仍然被保留在那些由上帝之手所指引的圖表之上，故不應被更改。
Enlightened discernment allows a “wise” student of prophecy to recognize that God not only inspired the holy men who wrote the Bible, but He also governed the work of the men who translated the King James Bible, and He specifically says that He employed the same type of divine oversight in the production of the two sacred charts.
受啟迪嘅分辨力使一位「有智慧」嘅預言研習者能夠認出：神不單止默示咗寫聖經嘅聖者，佢亦掌管咗翻譯《英王欽定本聖經》之人嘅工作；並且祂明確指出，喺製作嗰兩幅神聖圖表嘅過程中，祂採用了同一類型嘅神聖監督。
Miller’s “jewel” of the fifth, sixth and seventh Trumpets (Islam), shines ten times brighter in the last days, for it identifies the subject of the final Midnight Cry. The subject of the Midnight Cry in Millerite history was the date of the conclusion of the prophetic periods, and in this sense the “Midnight Cry” message of the last days (which is the message of Islam of the third Woe), has been typified by the date of October 22, 1844. That date in Millerite history typifies the soon-coming Sunday law, and both October 22, 1844, and the Sunday law were typified by the cross, which was the conclusion of the Triumphal Entry of Christ.
米勒關於第五、第六同第七號（伊斯蘭）嘅「寶石」，喺末後嘅日子發出十倍更燦爛嘅光輝，因為佢指出咗最後午夜呼聲嘅主題。喺米勒派歷史之中，午夜呼聲嘅主題，係關於預言時期終結嘅日期；而就呢個意義而言，末後日子嘅「午夜呼聲」信息（亦即第三樣災禍之伊斯蘭嘅信息），已經由1844年10月22日呢個日期所預表。呢個喺米勒派歷史中嘅日期，預表即將來臨嘅星期日法令；而1844年10月22日同星期日法令，二者都由十字架所預表，因為十字架乃係基督榮耀進京之結束。
Miller’s “jewel” of the fifth, sixth and seventh Trumpets (Islam), shines ten times brighter in the last days, for it identifies Islam in agreement with the theme of the last-day reformatory movement, which is Islam of the third Woe. Therefore, as the theme of the final reformatory movement of the one hundred and forty-four thousand, it has been typified by the theme of each of the previous reformatory movements, whether it be the theme of “the resurrection” in the reformatory movement of Christ, the theme of “prophetic time” in the history of the Millerites, the theme of “the ark of God” in the reformatory movement of David or the theme of “the covenant” in the reformatory movement of Moses.
米勒關於第五、第六及第七號角（伊斯蘭）嘅「寶石」，喺末後日子發出十倍更耀眼嘅光輝，因為佢指出咗伊斯蘭，並且與末後改革運動嘅主題相一致，而呢個主題就係第三樣災禍之伊斯蘭。因此，作為十四萬四千人最後改革運動嘅主題，佢已經由先前每一場改革運動嘅主題所預表，無論係基督改革運動中「復活」嘅主題、米勒派歷史中「預言時間」嘅主題、大衛改革運動中「上帝的約櫃」嘅主題，抑或摩西改革運動中「約」嘅主題。
Whether the event of the cross, the date of October 22, 1844, or the various themes of the reformatory movements, every date and theme represented a life-or-death testing question for the generation of that time. Miller’s “jewel” of the three Woes of Islam is a life-or-death test question, as represented in the parable of the ten virgins in terms of the “oil.” Miller’s jewels in the beginning of his dream shone as the sun, but at the end of his dream they shone “ten times brighter”. Miller’s jewels were like kerosene (lamp oil) in the history of the Millerites, but today those jewels are rocket fuel!
無論係十字架事件、1844年10月22日呢個日期，抑或改革運動中各種不同嘅主題，每一個日期同主題，對當時嗰一代人嚟講，都代表住一個關乎生死嘅考驗問題。米勒關於伊斯蘭三個災禍嘅「寶石」，正如喺十童女嘅比喻中以「油」所代表嘅一樣，乃係一個關乎生死嘅試驗問題。喺米勒夢境嘅開頭，佢嘅寶石明亮如日頭；但到咗夢境嘅結尾，佢哋卻照耀得「明亮十倍」。喺米勒派嘅歷史中，米勒嘅寶石好似煤油（燈油）一樣；但喺今日，呢啲寶石乃係火箭燃料！
The Millerites understood, and correctly applied, the time prophecy of Islam of the second Woe, that was fulfilled on August 11, 1840, but their understanding of the third Woe, which is the Seventh Trumpet, could not see the third Woe arriving as a judgment upon the sixth kingdom of Bible prophecy, for they did not see a fifth kingdom, let alone the sixth kingdom of Bible prophecy. Yet the “great light” on Revelation that was given to Miller is to shine ten times brighter in the “Midnight Cry” of the last days.
米勒派明白並且正確應用了第二樣災禍、即伊斯蘭嘅時間預言；呢項預言已於1840年8月11日應驗。但係，對於第三樣災禍，即第七號，佢哋嘅理解卻未能看見第三樣災禍乃係臨到《聖經》預言中第六個國度之上的審判，因為佢哋並冇看見第五個國度，更遑論《聖經》預言中第六個國度。然而，嗰照耀喺《啟示錄》上、賜予米勒嘅「大光」，喺末後日子嘅「半夜呼聲」之中，將要發出十倍更明亮嘅光輝。
The truths represented upon Habakkuk’s two tables are essentially truths which were fulfilled in past history. The charts are based upon the time prophecies which Miller was led to assemble, and all those time prophecies had concluded by 1844. Those time prophecies will shine brighter in the last days, for they will be seen to be as accurate today as they were in Millerite history, but they possess no direct time predictions for the last days. They do, however, provide repeating prophetic types of the histories they represented in the past, but with a few of Miller’s jewels, future predictions are directly represented.
哈巴谷兩塊版上所表明嘅真理，本質上都係已經喺過去歷史中應驗咗嘅真理。呢啲圖表係根據米勒所蒙引導而彙集起來嘅時間預言，而所有嗰啲時間預言到咗1844年都已經終結。嗰啲時間預言喺末後日子將會發出更明亮嘅光，因為人將會看見，佢哋今日同喺米勒運動歷史中一樣準確；但佢哋本身並冇對末後日子作出直接嘅時間性預測。然而，佢哋確實提供咗對其過去所代表之歷史嘅重複性預言預表；不過，連同米勒嘅幾件珠寶，未來嘅預測亦被直接表明。
The work of Christ in the heavenly sanctuary that began in 1844, continues until that work is finished. The prophecy of the twenty-three hundred days, and the work of cleansing that it identified, is still “in the process of fulfillment,” as Sister White states concerning the Ulai and Hiddekel Rivers, so that prophecy has an end-of-the-world fulfillment.
基督自一八四四年開始於天上聖所所作的工作，會持續直至那項工作完成為止。二千三百日的預言，以及其所指明之潔淨的工作，仍然「正在應驗之中」；正如懷愛倫姊妹論到烏萊河與希底結河時所說，因此，該預言在世界末時有其應驗。
“The light that Daniel received 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 come to pass.” Testimonies to Ministers, 112.
「但以理從上帝所領受嘅亮光，係特別為咗呢末後嘅日子而賜下嘅。佢喺烏萊河同希底結河——示拿地嘅大河——河畔所見嘅異象，現今正喺應驗之中；而一切所預言嘅事，都快要成就。」《傳道良助證言》，112。
Portions of the visions of Daniel chapters seven and eight, which are on the two tables, are yet future, for they both identify the sanctuary work of Christ. Yet the histories of the kingdoms of Bible prophecy in those two chapters end with papal Rome receiving its deadly wound. The “stone” that is “cut out of the mountain without hands”, and the eighth kingdom of Daniel two are still future. But most of what is represented upon the charts in relation to Daniel chapters two, seven and eight has been fulfilled.
載於兩幅圖表之上、但以理書第七章與第八章異象中的若干部分，仍屬將來，因為兩者都指出基督在聖所中的工作。然而，該兩章之中有關聖經預言裏列國歷史的記述，卻都終結於教皇羅馬受了致命的傷。「非人手鑿出」的那塊「石頭」，以及但以理書第二章中的第八個國度，仍然是在將來。但圖表上關於但以理書第二章、第七章及第八章所表明的大部分內容，已經應驗了。
The work of Christ in the sanctuary, and the third Woe of Islam are essentially the two subjects that represent prophetic history beyond the time of the Millerites. Along with those two themes, is the last-day history that is typified when the two charts are brought together upon one line. When that is done, the first disappointment of 1843, as represented upon the first chart, finds its correction upon the second chart. Together they produce and identify the “hidden history” of the Seven Thunders, which is now being unsealed in connection with the unsealing of the Revelation of Jesus Christ.
基督喺聖所中嘅工作，同埋伊斯蘭教嘅第三個災禍，基本上就係代表米勒派時期之後先知歷史嘅兩個主題。除咗呢兩個主題之外，仲有末日嘅歷史，當兩幅圖表被放埋一齊，歸於同一條線上之時，呢段歷史就以預表嘅方式顯明出嚟。當呢件事發生之時，第一幅圖表所表明嘅1843年第一次失望，喺第二幅圖表上就搵到其修正。兩者合埋一齊，就產生並指出「隱藏嘅歷史」——七雷——呢段歷史，現今正喺耶穌基督嘅啟示被揭開封印嘅同時，一同被開啟封印。
That “hidden history” is structured upon the “truth,” which is the three Hebrew letters that when combined, create the word “truth.” The word is created by the first, thirteenth and last letters of the Hebrew alphabet, and represent Jesus not only as the Truth, but as Alpha and Omega. The “hidden history” begins and ends with a disappointment, and has rebellion in the middle, for “thirteen” is a number which represents rebellion.
嗰段「隱藏嘅歷史」係建立喺「真理」之上；所謂「真理」，就係由三個希伯來字母組成，而當呢三個字母合埋一齊，就構成「真理」呢個詞。呢個詞係由希伯來字母表中第一、第十三同最後一個字母所組成，並且唔單止表明耶穌就係真理，亦表明祂係阿拉法同俄梅戛。呢段「隱藏嘅歷史」以失望開始，亦以失望結束，中間則有悖逆，因為「十三」乃係一個代表悖逆嘅數字。
The year 1843, illustrated upon the first chart, identifies the first disappointment and the arrival of the tarrying time. The tarrying time leads to the arrival of the message of the Midnight Cry, where the rebellion of the foolish virgins is manifested. The message of the Midnight Cry is then proclaimed until the last disappointment. That “hidden history” of the Midnight Cry is repeated (to the very letter) in the last days.
喺第一幅圖表上所標示嘅1843年，指出咗第一次失望，同埋遲延時期嘅來到。遲延時期引到半夜呼喊信息嘅來臨，喺其中，愚拙童女嘅悖逆顯明出嚟。其後，半夜呼喊嘅信息一直被傳揚，直到最後一次失望。嗰段半夜呼喊嘅「隱藏歷史」，喺末後嘅日子要被重演（連字句都一模一樣）。
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
「我時常被引到十個童女的比喻，其中五個是聰明的，五個是愚拙的。這個比喻已經應驗，並且將要逐字逐句地應驗，因為它特別適用於現今這個時期；而且，正如第三位天使的信息一樣，它已經應驗，並將繼續作為現代真理，直到時間的終結。」《Review and Herald》，1890年8月19日。
When rightly understood, the previous statement identifies that the only group of people in the last days who have a possibility of being either a foolish or wise virgin, are people within a group who have suffered a disappointment. The disappointment is what produces the tarrying time, and the parable that “has been and will be fulfilled to the very letter” is premised upon the effects produced internally within the virgins during a tarrying time that begins with a disappointment. That disappointment that slew the “two witnesses” in the street of the city, and reduced them to dead, dry bones in the valley of death took place on July 18, 2020. Adventism, by and large, was not involved with that disappointment. If anything, they celebrated the failed prediction as the “two witnesses” lay slain in the street. To the very letter means “to the very letter”.
若被正確理解，前述陳述指出：在末後日子，惟一有可能成為愚拙童女或智慧童女的一群人，乃是身處一個曾經歷失望之群體中的人。這個失望產生了遲延的時期，而那個「已經應驗，並且將要逐字逐句地應驗」的比喻，乃是建立於由一場失望所開始之遲延時期中，在童女內部所產生之影響。那一場使「兩個見證人」被殺於城中街上，並使他們在死亡之谷中淪為死了的、枯乾骸骨的失望，發生於2020年7月18日。整體而言，復臨信仰並沒有參與那場失望。若要說有甚麼的話，他們乃是在「兩個見證人」倒斃於街上的時候，慶祝那個落空了的預言。「逐字逐句」就是「逐字逐句」。
In the Millerite history, the former covenant people (Protestantism), celebrated the failed prediction of 1843 (the first disappointment), and at that point the Protestants passed the limits of their probationary testing time. The testing time had begun on August 11, 1840, when the mighty angel of Revelation ten descended at the fulfillment of the time prophecy of the second Woe (Islam). The Protestants rejected prophetic time at the first disappointment, for the erroneous prediction provided them with an excuse for no longer seeking truth. The theme of all of the waymarks of the Millerite history was “time prophecy”.
喺米勒派嘅歷史當中，先前嘅立約之民（新教）曾為1843年嗰次落空嘅預言（第一次失望）而歡慶；而喺嗰一刻，新教徒已經越過咗佢哋恩典試驗時期嘅界限。呢段試驗時期係由1840年8月11日開始，當《啟示錄》第十章嗰位大力天使喺第二樣禍哉（伊斯蘭）之時間預言應驗之時降臨。新教徒喺第一次失望時拒絕咗預言時間，因為嗰個錯誤嘅預測畀咗佢哋一個藉口，使佢哋唔再尋求真理。米勒派歷史中所有路標嘅主題，乃係「時間預言」。
On September 11, 2001, the angel of Revelation eighteen descended at the fulfillment of the prophecy of the third Woe (Islam). The theme of all of the waymarks in the last days is Islam. The first disappointment marks the end of a cleansing of the former covenant people, as the former covenant people were then provided with an excuse for no longer seeking the truth. The testing time then began for “the virgins” of the last days, for the testing of the former covenant people that began with the descent of the angel, ended at the first disappointment. Thus, the testing of those who are represented as virgins began, and that process of testing will ultimately manifest whether the virgins are either foolish or wise.
喺2001年9月11日，啟示錄第十八章嘅天使，喺第三個禍患（伊斯蘭）之預言應驗之時降臨。末後日子一切路標嘅主題，乃係伊斯蘭。第一次失望，標誌住對前約子民潔淨工作嘅結束；因為前約子民自此便得着藉口，不再尋求真理。其後，「童女」喺末後日子嘅試驗時期就開始咗，因為前約子民嘅試驗——即由天使降臨開始嘅試驗——喺第一次失望時已經終結。故此，由童女所代表嘅人之試驗便開始，而呢個試驗過程最終將會顯明，嗰啲童女究竟係愚拙，抑或有智慧。
Between the first and the last disappointment is the message of the Midnight Cry. The theme of the message of the Midnight Cry for the Millerites was “time”, and the theme of the message of the Midnight Cry in the last days is “Islam”. In Miller’s dream he is awakened with a shout (cry), and at that time, his jewels shine ten times brighter than they formerly shone. The jewels upon the charts that directly identifies a prediction for the last days is Islam and the investigative judgment. As such, the tests of the “message” of the Midnight Cry and of the “experience” represented by the investigative judgment, is not for the former covenant people, but for those who profess to be the last virgins.
喺第一次同最後一次失望之間，乃係半夜呼喊嘅信息。對米勒派而言，半夜呼喊信息嘅主題係「時間」；而喺末後日子，半夜呼喊信息嘅主題就係「伊斯蘭」。喺米勒嘅夢中，佢因一聲呼喊而醒過來；當時，佢嘅寶石所發出嘅光，比從前明亮十倍。圖表上嗰啲寶石之中，直接指出末後日子預言嘅，乃係伊斯蘭同查案審判。因此，半夜呼喊之「信息」嘅考驗，以及由查案審判所表徵之「經歷」嘅考驗，唔係臨到前約之民，而係臨到嗰啲自稱為最後之童女嘅人。
The illustration that is produced when both charts are brought together, which identifies the history of the first to the last disappointment, identifies that in the time when the “hidden history” of the Seven Thunders is occurring, the final work of the investigative judgment is being accomplished. That final work is the sealing of the one hundred and forty-four thousand, and it takes place during the “troublous times” of Daniel nine, during the angering of the nations in Revelation eleven, the holding of the “four winds” of Revelation chapter seven, the “staying of the rough wind in the day of the east wind,” of Isaiah chapter twenty-seven, and the restraint of the “angry horse that is seeking to break loose and bring death and destruction” upon the world. All of these prophetic witnesses represent Islam of the third Woe, as represented upon the sacred charts.
當把兩幅圖表合併起來時所產生的圖解，指出了由第一次失望直到最後一次失望的歷史，並表明：就在七雷之「隱藏歷史」正在發生的時期，查案審判的最後工作正在完成。那最後的工作，就是十四萬四千人的蓋印，而且這事乃發生於但以理書第九章的「艱難時期」之中，發生於啟示錄第十一章列國發怒之時，發生於啟示錄第七章「四風」被執持之時，發生於以賽亞書第二十七章所說「在東風的日子止住暴風」之時，並發生於那匹「正尋求掙脫約束，將死亡與毀滅帶到世界上」之「忿怒的馬」被抑制之時。所有這些預言的見證，都如聖圖表所表明，乃是代表第三樣災禍中的伊斯蘭。
The three primary elements of the two sacred charts of Habakkuk that are specifically addressing events that were future to the publication of the charts, is the sealing of the one hundred and forty-four thousand, Islam and the fulfillment of the parable of the ten virgins. The charts identify a testing, sealing process of both an “experience” and a “message.” The experience necessary for a foolish virgin is “Christ in you the hope of glory”, which represents the perfection represented by the one hundred and forty-four thousand.
哈巴谷兩幅神聖圖表之中，特別論及在圖表刊行之後仍屬將來之事件的三個主要要素，乃是一十四萬四千人的受印、伊斯蘭，以及十個童女之比喻的應驗。這些圖表指出，一個關乎「經驗」與「信息」兩者的試驗與受印過程。對於一個愚拙的童女而言，所必需的經驗乃是「基督在你們心裡成了有榮耀的盼望」，這乃代表那由一十四萬四千人所表徵之完全。
Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory: Whom we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ Jesus. Colossians 1:26–28.
這奧祕就是歷世歷代以來所隱藏的，如今卻向祂的眾聖徒顯明了。神願意叫他們知道，這奧祕在外邦人中有何等榮耀豐盛；這奧祕就是基督在你們裏面，成了榮耀的盼望。我們所傳揚的就是祂；是用各樣的智慧，勸戒各人，教導各人，好叫我們把各人在基督耶穌裏完完全全地獻上。歌羅西書 1:26–28
The one hundred and forty-four thousand are represented as a group of people who have came out of a “captivity”. The captivity that is directly represented in the book of Revelation is the captivity of being dead in the street for three and a half days, as represented in Revelation chapter eleven. The captivity of a symbolic death is representing the “seven times” of Leviticus twenty-six, and that captivity requires the manifestation of repentance, as illustrated by Daniel’s prayer, in chapter nine.
十四萬四千人被描繪為一群從「被擄」之中出來的人。啟示錄所直接表明的被擄，乃是在街上死了三日半的被擄，正如啟示錄第十一章所表徵的。這種象徵性死亡的被擄，乃是表徵利未記第二十六章中的「七次」；而這被擄要求悔改的彰顯，正如但以理書第九章但以理的禱告所說明的。
When the dead dry bones are brought back to life, they are immediately lifted up as an “ensign”. In death they were without Christ within them, the hope of glory. Part of their required repentance was their acknowledgment that they had walked contrary to God, and that God had walked contrary to them. When they meet the requirements prophetically identified, Christ then “comes suddenly to His temple”, and the “experience” is attained that is needed in order to be a member of the ensign that is then lifted up.
當那些乾枯的死人骸骨被帶回生命之時，佢哋立刻被高舉成為一個「旌旗」。佢哋喺死亡之中，裏面冇基督，即係榮耀嘅盼望。佢哋所必須具備嘅悔改，其中一部分，就係承認自己曾經與上帝相反而行，而上帝亦曾經與佢哋相反而行。當佢哋喺預言上所指明嘅條件都達到之後，基督就「忽然進入祂的殿」，而為咗成為嗰時被高舉之旌旗嘅一員所必需嘅「經歷」，亦就得以獲致。
The “experience” that is illustrated when the two charts are brought together, is accomplished by the final work of Christ in the heavenly sanctuary. That “experience” is represented by the “mareh” vision, which is the vision of “the appearance”. The “message” that is needed is the “chazon” vision, of prophetic history. That “message” is identified as the message of God’s impending judgment upon a rebellious world that is brought about by Islam of the third Woe.
當將呢兩幅圖表合埋一齊之時，所顯明嘅嗰種「經驗」，乃係藉着基督喺天上聖所之中最後嘅工作而成就。呢個「經驗」係由「mareh」異象所表徵，即係「顯現」之異象。所需要嘅「信息」，乃係關乎先知性歷史嘅「chazon」異象。呢個「信息」被指明為上帝對一個悖逆世界即將施行審判之信息，而呢審判乃係藉着第三樣災禍之伊斯蘭而臨到。
In 1856, the Lord sought to finish the rebuilding of spiritual Jerusalem in Adventism. Under the arrival of the three angels from 1798 unto 1844, the Millerite temple had been built upon the foundations, represented as “jewels” in Miller’s dream, as represented by the prophetic truths on the two pioneer charts (1843 and 1850) that fulfilled Habakkuk chapter two. He then led His people to erect the wall of His seventh-day Sabbath law, and returned them to the “old paths” of ancient Israel to finish the work of the “street to walk in”. BUT, the old path included a doctrine, a prophecy, that was designed to test and separate them. In 1863, Adventism failed the test of the “seven times”, and began to wander in the wilderness of Laodicea.
喺1856年，主尋求完成喺復臨運動之中對屬靈耶路撒冷嘅重建。由1798年至1844年三位天使臨到之時，米勒派嘅聖殿已經喺根基之上建立起嚟；呢啲根基，正如米勒夢中所表徵為「寶石」一樣，亦即由兩幅先驅圖表（1843年同1850年）上所呈現、並應驗咗《哈巴谷書》第二章嘅預言真理所代表。其後，祂帶領祂嘅子民豎立祂第七日安息日律法嘅城牆，又使佢哋歸回古以色列嘅「古道」，以完成「街道」嘅工程，作為行走其中之路。然而，古道之中包含咗一項教義、一則預言，乃係為要試驗並分別佢哋而設。喺1863年，復臨運動喺「七次」嘅試驗上失敗，並開始喺老底嘉嘅曠野中漂流。
October 22, 1844, typifies the soon-coming Sunday law, and at the Sunday law the work will be accomplished represented by the forty-nine years of finishing the street and wall in troublous times, as identified by Daniel.
1844年10月22日，乃係那即將臨到之星期日法令嘅預表；而喺星期日法令之時，先知但以理所指明、以四十九年喺艱難困苦之時重修街市同城牆所表徵嘅工作，便要完成。
Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. Daniel 9:25.
所以你當知道，當明白：從出令恢復並重建耶路撒冷起，直到受膏者君王，必有七個七和六十二個七；街道必重建，城牆也必重建，即使在艱難困苦的時期。 Daniel 9:25.
All the prophets agree with one another, and the “troublous times” of Daniel is also identified in the passage from Early Writings which we have been considering.
眾先知彼此一致，而但以理所說的「艱難的時期」，亦即見於我哋一直所考察之《早期著作》嗰段經文之中。
“At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.
「喺嗰時，當救恩嘅工作快要結束之際，災難將會臨到地上，列國亦都要發怒，然而仍會受到抑制，免得阻礙第三位天使嘅工作。喺嗰時，『晚雨』，即係從主面前而來嘅甦醒，將會降臨，為要賜能力畀第三位天使嘅大聲呼喊，並預備聖徒喺七最後嘅災殃傾倒出來之時，能夠站立得住。」《早期著作》，85。
We will continue this study in the next article.
我哋將會喺下一篇文章繼續呢項研讀。
“Just as long as those who profess the truth are serving Satan, his hellish shadow will cut off their views of God and heaven. They will be as those who have lost their first love. They cannot view eternal realities. That which God has prepared for us is represented in Zechariah, chapters 3 and 4, and 4:12–14: ‘And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my Lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth.’
「凡自稱相信真理嘅人，只要仍然事奉撒但，佢陰間般嘅黑影就會截斷佢哋對上帝同天上嘅視野。佢哋必如同嗰啲失去起初愛心嘅人一樣。佢哋唔能夠看見永恆嘅實際。上帝為我哋所預備嘅，喺撒迦利亞書第3章同第4章，以及4:12–14有表明：『我又第二次回答他說，這兩根橄欖枝，在兩條金嘴旁邊，把金色的油從自己裡面流出來的，是甚麼意思呢？他回答我說，你不知道這是甚麼嗎？我說，主啊，我不知道。他說，這是兩個受膏者，侍立在普天下之主旁邊。』」
“The Lord is full of resources. He has no lack of facilities. It is because of our lack of faith, our earthliness, our cheap talk, our unbelief, manifested in our conversation, that dark shadows gather about us. Christ is not revealed in word or character as the One altogether lovely, and the chiefest among ten thousand. When the soul is content to lift itself up unto vanity, the Spirit of the Lord can do little for it. Our shortsighted vision beholds the shadow, but cannot see the glory beyond. Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.
「主滿有資源，祂並不缺乏任何設施。黑暗的陰影聚集在我們四圍，乃是因為我們信心不足、屬世、言語輕浮，以及那在我們談吐中顯露出來的不信。基督在言語或品格上，並沒有被彰顯為那位全然可愛、超乎萬人之上的主。當人的心靈甘於高舉自己歸向虛妄之時，主的靈便難以為它作甚麼。我們短視的眼光只看見陰影，卻看不見那背後的榮耀。天使正執持四方的風；這風被表徵為一匹憤怒的馬，企圖掙脫而出，奔馳橫越全地，沿途帶來毀滅與死亡。」
“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.
「我哋豈可喺永恆世界嘅邊緣上沉睡呢？我哋豈可麻木、冷淡、死氣沉沉呢？噢，願我哋嘅教會之中有上帝嘅靈同上帝嘅氣息吹入祂子民裏面，使佢哋可以站起嚟而活。我哋需要明白，路係窄嘅，門亦係窄嘅；但當我哋穿過呢道窄門之後，佢嘅寬廣卻係冇限量。」《Manuscript Releases》卷20，217。