We have been addressing the symbolism of Elijah and are now using the histories of Mount Carmel and Mount Sinai to illustrate a progressive testing process for the horn of Protestantism and a progressive political development for the horn of Republicanism that parallels the horn of Protestantism.
我哋一直都喺度論述以利亞所象徵嘅意義，而家正藉住迦密山同西奈山嘅歷史，去說明新教呢一角所經歷嘅一個循序漸進嘅試驗過程，以及共和主義呢一角一個與新教之角相平行、循序漸進嘅政治發展。
The last article was working through the rebellion of Numbers chapter thirteen and fourteen which identifies the tenth and final test for ancient Israel after their crossing of the Red Sea. The history aligns with the beginning movement of Millerite history, but also with the history of God’s ending movement. The work of all three angels of Revelation fourteen is accomplished by a movement at the beginning and a movement at the end.
上一篇文章所探討的是《民數記》第十三、十四章中的悖逆，該處指出，自古以色列人過紅海之後，這乃是第十次、亦即最後一次的試驗。這段歷史與米勒派歷史開端時期的運動相吻合，亦與上帝末後運動的歷史相吻合。《啟示錄》第十四章三位天使的一切工作，都是藉着開頭的一場運動與末後的一場運動而成就的。
“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.” The Great Controversy, 611.
「那位在宣告第三位天使信息時與之聯合的天使，必以自己的榮耀照亮全地。這裏所預言的，乃是一項遍及全球、並具有異乎尋常能力的工作。1840至1844年的復臨運動，乃是上帝能力之榮耀彰顯；第一位天使的信息曾被傳到世界各地每一個傳道站；而在某些國家，更出現了自十六世紀宗教改革以來，任何地方所未曾見證過的最大宗教興趣；然而，這一切都要被第三位天使最後警告之下那強有力的運動所超越。」《善惡之爭》，611。
Between the history of the beginning movement and the ending movement, we find the history of the church of Laodicea. The angel that lightens the earth with its glory is clearly identified as a movement, not a church.
喺起始運動同結束運動嘅歷史之間，我哋見到老底嘉教會嘅歷史。那位以自己榮耀照亮全地嘅天使，明顯被指明為一場運動，而唔係一個教會。
“Of Babylon, at the time brought to view in this prophecy, it is declared: ‘Her sins have reached unto heaven, and God hath remembered her iniquities.’ Revelation 18:5. She has filled up the measure of her guilt, and destruction is about to fall upon her. But God still has a people in Babylon; and before the visitation of His judgments these faithful ones must be called out, that they partake not of her sins and ‘receive not of her plagues.’ Hence the movement symbolized by the angel coming down from heaven, lightening the earth with his glory and crying mightily with a strong voice, announcing the sins of Babylon. In connection with his message the call is heard: ‘Come out of her, My people.’ These announcements, uniting with the third angel’s message, constitute the final warning to be given to the inhabitants of the earth.” The Great Controversy, 604.
「關於巴比倫，在此預言所指出嘅時候，有話宣告：『她的罪惡滔天；上帝已經想起她的不義。』啟示錄 18:5。她嘅罪孽已經滿盈，毀滅就快要臨到她身上。但上帝喺巴比倫之中仍然有祂嘅子民；而喺祂施行審判之前，呢啲忠心嘅人必須被呼召出嚟，免得佢哋有分於她的罪，並且『受她所受的災殃。』因此，嗰位從天降下、以自己嘅榮光照亮全地、並大聲呼喊、宣告巴比倫罪惡嘅天使所象徵嘅運動，就由此而起。與他信息同時發出嘅，仲有呢個呼召：『我的民哪，你哋要從那城出來。』呢啲宣告同第三位天使的信息聯合起來，就構成咗要傳畀地上居民嘅最後警告。」《善惡之爭》，604頁。
All the prophets agree with one another and they all identify more specifically “the last days,” than they identify the days in which the prophecies were proclaimed. As an example of this phenomenon the angel of Revelation eighteen, was and is typified by the angel of Revelation ten. Both lighten the earth with its glory when it descends. Sister White identifies the first angel in the book Early Writings.
眾先知彼此一致，並且他們對於「末後的日子」之指明，都比對那些預言被宣告之時日的指明更為具體。作為此一現象的例證，啟示錄第十八章的天使，乃由啟示錄第十章的天使所預表，並且現今亦然。二者在降下之時，都以其榮耀照亮全地。懷愛倫姊妹在《早期著作》一書中指明了第一位天使。
“Jesus commissioned a mighty angel to descend and warn the inhabitants of the earth to prepare for His second appearing. As the angel left the presence of Jesus in heaven, an exceedingly bright and glorious light went before him. I was told that his mission was to lighten the earth with his glory and warn man of the coming wrath of God.” Early Writings, 245.
「耶穌差遣一位大能的天使降下，警告地上嘅居民，要為祂第二次顯現作好預備。當呢位天使離開天上耶穌嘅面前之時，有一道極其明亮而榮耀嘅光行喺佢前面。我蒙指示知道，佢嘅使命，乃係要以自己嘅榮耀照亮全地，並警告世人，上帝將要臨到嘅忿怒。」《早期著作》，245。
That angel of Revelation eighteen descended on September 11, 2001. It had been typified by the angel that descended on August 11, 1840. In Isaiah chapter six, Isaiah is shown the temple in heaven and God’s glory. In verse three of chapter six it identifies that the whole earth is full of God’s glory. That happens when the angel of Revelation eighteen descends.
啟示錄第十八章嗰位天使，喺二〇〇一年九月十一日降下。佢乃係由一八四〇年八月十一日降下嘅嗰位天使所預表。喺以賽亞書第六章，以賽亞得見天上嘅聖殿同埋上帝嘅榮耀。喺第六章第三節，經文指出全地都充滿上帝嘅榮耀。呢件事就係喺啟示錄第十八章嗰位天使降下嘅時候發生。
And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. Revelation 18:1.
此後，我看見另一位天使從天降下，帶着大權柄；地就因他的榮耀發光。啟示錄 18:1
Verse three of Isaiah six identifies the same history.
以賽亞書第六章第三節指出同一段歷史。
And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. Isaiah 6:3.
彼此呼喊說：「聖哉！聖哉！聖哉！萬軍之耶和華；全地都充滿了他的榮耀。」以賽亞書 6:3
Sister White brings Isaiah’s vision of the sanctuary together with the movement of Revelation eighteen.
懷愛倫姊妹將以賽亞對聖所嘅異象，同《啟示錄》第十八章嘅運動聯繫埋一齊。
“The seraphim before the throne are so filled with reverential awe in beholding the glory of God that they do not for an instant look upon themselves with self-complacency, or in admiration of themselves or one another. Their praise and glory are for the Lord of Hosts, who is high and lifted up, and the glory of whose train fills the temple. As they see the future, when the whole earth shall be filled with his glory, the triumphant song of praise is echoed from one to another in melodious chant, ‘Holy, holy, holy, is the Lord of Hosts.’ They are fully satisfied to glorify God; and in his presence, beneath his smile of approbation, they wish for nothing more. In bearing his image, in doing his service and worshiping him, their highest ambition is fully reached.
「寶座前嘅撒拉弗，因觀看上帝嘅榮耀，滿有敬畏之心，以致佢哋絕不會有一刻帶住自滿嘅心去望自己，亦唔會欣賞自己，或彼此稱羨。佢哋嘅頌讚同榮耀，都是歸於萬軍之耶和華；佢是至高、被高舉嘅，佢衣裳嘅下襬之榮耀充滿聖殿。當佢哋看見將來全地都要充滿祂榮耀嘅時候，得勝嘅讚美詩歌便彼此唱和，以和諧悅耳嘅歌聲互相呼應：『聖哉，聖哉，聖哉，萬軍之耶和華。』佢哋以榮耀上帝為完全嘅滿足；並且喺祂面前，喺祂悅納嘅笑容之下，佢哋再無所求。能夠承載祂嘅形像，奉行祂嘅服事，同敬拜祂，就係佢哋最高嘅志向，而且已經完全達到。」
“The vision given to Isaiah represents the condition of God’s people in the last days.” Review and Herald, December 22, 1896.
「賜予以賽亞嘅異象，代表上帝子民喺末後日子嘅情況。」《Review and Herald》，1896年12月22日。
John in Revelation chapter ten and also in chapter eighteen, and with Isaiah in chapter six and including the commentary of Sister White, place all these illustrations of the earth being lightened with God’s glory at the same point in history. The whole earth witnessed the events that took place on September 11, 2001. The progressive history of the Millerite movement that concluded in 1863, typified the history when the mighty angel of Revelation eighteen descends with the history associated with the angel that descended in Revelation chapter ten. With these opening premises in place, we will return to the testing process represented in Numbers chapter fourteen. After Moses interceded for the rebels that wished to return to Egypt and stone Joshua and Caleb, God accepts Moses’ intercession.
啟示錄第十章同埋第十八章嘅約翰，以及以賽亞書第六章，連同懷愛倫姊妹嘅註釋，都將呢啲關於全地被上帝榮耀照亮嘅表號，置於歷史上同一個時點。全地都見證咗二〇〇一年九月十一日所發生嘅事件。米勒派運動之漸進嘅歷史，於一八六三年告終；呢段歷史預表咗啟示錄第十八章中嗰位大力天使降臨時嘅歷史，而呢段歷史又同啟示錄第十章中降下嘅天使所關聯嘅歷史相聯繫。既然呢啲開端嘅前提已經確立，我哋就要回到民數記第十四章所表徵嘅試驗過程。喺摩西為嗰啲想返回埃及並要用石頭打死約書亞同迦勒嘅叛逆者代求之後，上帝接納咗摩西嘅代求。
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 14:20–24.
耶和華說：「我照着你嘅話赦免咗佢哋；但我指着我嘅永生起誓，遍地都要充滿耶和華嘅榮耀。因為嗰啲見過我嘅榮耀，同埋我喺埃及同曠野所行嘅神蹟，然而而家呢十次試探我、唔聽從我聲音嘅人，必不得見我向佢哋列祖起誓應許之地；凡惹我發怒嘅，一個都不得見嗰地。惟獨我嘅僕人迦勒，因為佢心裏另有一個靈，專一跟從我，我就要領佢進入佢所去過嘅地；佢嘅後裔也必得那地為業。」民數記 14:20–24
The history represented here in Numbers fourteen is the final test for ancient Israel and their failure secured for them death in the wilderness over the following forty years. The history is directly associated with Revelation eighteen for God there proclaimed that “as truly as” God lives “all the earth shall be filled with the glory of the Lord.” It’s a very strong statement that God places in this historical record, and in so doing He emphasizes that the history represented in Numbers chapters thirteen and fourteen, pointed forward to the mighty movement of the angel of Revelation eighteen. Because Revelation eighteen is the end of the remnant people of God, the beginning of the remnant people of God is also illustrated in the passage we are considering in the book of Numbers.
呢度《民數記》第十四章所表述嘅歷史，乃係對古代以色列最後嘅考驗；而佢哋嘅失敗，遂使佢哋喺其後四十年之中，注定死於曠野。呢段歷史同《啟示錄》第十八章有直接關聯，因為喺嗰度，上帝宣告話：「我指着我嘅永生起誓，遍地必要充滿耶和華嘅榮耀。」呢係上帝喺呢段歷史記錄之中所置下一個極其強烈嘅宣告；而藉此，祂強調，《民數記》第十三章同第十四章所表述嘅歷史，乃係指向《啟示錄》第十八章嗰位天使嘅大能運動。由於《啟示錄》第十八章乃係上帝餘民嘅終局，因此，上帝餘民嘅開端，同樣亦喺我哋而家所考察嘅《民數記》經文之中有所表明。
On August 11, 1840, at the fulfillment of a prophecy of Islam of the second woe, the former chosen covenant people were tested by the message of Elijah that had just been proven to be correct.
喺1840年8月11日，當關於伊斯蘭教第二樣禍災嘅預言應驗之時，先前蒙揀選、立約嘅子民，因着以利亞嘅信息——而呢信息啱啱已被證明為正確——而受到了試驗。
On September 11, 2001, at the fulfillment of a prophecy of Islam of the third woe, the former chosen covenant people marked the beginning of the judgment of the living as the message of Elijah that had just been proven to be correct.
喺2001年9月11日，當伊斯蘭教第三禍嘅預言應驗之時，昔日蒙揀選立約嘅子民，藉住以利亞信息——即嗰啱啱已被證明為正確嘅信息——標誌咗對活人審判嘅開始。
The Elijah message of the Millerite history was set within the context of prophetic time. The Elijah message on September 11, 2001 was set within the context of the repetition of history. September 11, 2001 repeated the history of August 11, 1840 for both dates represent a fulfillment of a prophecy of Islam, and both mark the descent of the angel, that Sister White said is “no less a personage than Jesus Christ.” Though Sister White never says the angel of Revelation eighteen “was no less a personage than Jesus Christ” as she does of the angel of Revelation ten, the angel of Revelation eighteen lightens the earth with “his” glory, and the Scriptures are clear that it is the glory of Jesus Christ that lightens the earth.
米勒派歷史中嘅以利亞信息，係置於預言時間嘅背景之內。2001年9月11日嘅以利亞信息，則係置於歷史重演嘅背景之內。2001年9月11日重演咗1840年8月11日嘅歷史，因為呢兩個日子都代表伊斯蘭一項預言嘅應驗，並且都標誌住嗰位天使嘅降臨；懷姊妹曾論到呢位天使話：「佢唔少於耶穌基督本人。」雖然懷姊妹從未好似論到啟示錄第十章嘅天使那樣，話啟示錄第十八章嘅天使「唔少於耶穌基督本人」，但啟示錄第十八章嘅天使以「佢」嘅榮耀使全地發光，而聖經清楚表明，使全地發光嘅，正是耶穌基督嘅榮耀。
The instrument of judgment that brought about the test of the Protestants in the beginning was the Millerite movement as represented by Elijah. The instrument of judgment that brings about the test of Seventh-day Adventism at the end is the Elijah movement as represented by the one hundred and forty-four thousand. The symbol of Elijah has more than one meaning, and though he represents Miller and the Millerite movement, he also represents the one hundred and forty-four thousand.
喺起初帶來對新教徒之試驗嘅審判工具，乃係由以利亞所預表之米勒派運動。喺末後帶來對基督復臨安息日會之試驗嘅審判工具，乃係由十四萬四千人所預表之以利亞運動。以利亞呢個表號具有多於一重嘅意義；佢雖然代表米勒同米勒派運動，但佢亦代表十四萬四千人。
“Moses upon the mount of transfiguration was a witness to Christ’s victory over sin and death. He represented those who shall come forth from the grave at the resurrection of the just. Elijah, who had been translated to heaven without seeing death, represented those who will be living upon the earth at Christ’s second coming, and who will be ‘changed, in a moment, in the twinkling of an eye, at the last trump;’ when ‘this mortal must put on immortality,’ and ‘this corruptible must put on incorruption.’ 1 Corinthians 15:51-53. Jesus was clothed with the light of heaven, as He will appear when He shall come ‘the second time without sin unto salvation.’ For He will come ‘in the glory of His Father with the holy angels.’ Hebrews 9:28; Mark 8:38. The Saviour’s promise to the disciples was now fulfilled. Upon the mount the future kingdom of glory was represented in miniature,—Christ the King, Moses a representative of the risen saints, and Elijah of the translated ones.” The Desire of Ages, 412.
「摩西在變像山上，乃係基督戰勝罪與死亡嘅見證人。佢代表嗰啲喺義人復活之時，要從墳墓中出來嘅人。以利亞未曾見死就被接升天，佢代表嗰啲喺基督第二次降臨之時仍然活在地上、並且要『喺一霎時，眨眼之間，號筒末次吹響嘅時候』被『改變』嘅人；到嗰時，『呢必死嘅總要變成不死嘅』，『呢必朽壞嘅總要變成不朽壞嘅。』哥林多前書 15:51-53。耶穌披戴住天上嘅榮光，正如佢將來『第二次顯現，並與罪無關，乃係為拯救』時所要顯現嘅一樣。因為佢要『同佢父嘅榮耀並同聖天使降臨。』希伯來書 9:28；馬可福音 8:38。救主向門徒所作嘅應許，現今得以應驗。喺山上，將來榮耀嘅國度以縮影形式呈現出來——基督為王，摩西代表復活咗嘅聖徒，以利亞則代表嗰啲被接升天而變化嘅人。」《歷代願望》，412。
The covenant people that are passed by are the majority of ten to two. Many are called, but few are chosen. The failure of the tenth test was based upon whether the evil report, or the good report of the Promised Land was rejected or accepted. Thus, the history here illustrated demonstrates that victory or defeat in the progressive testing history is premised upon a choice of two methodologies that interpret the same information.
被越過嘅立約子民，乃係十比二當中嘅大多數。被召嘅人多，選上嘅人少。第十次試驗嘅失敗，乃係基於人究竟拒絕定接受關於應許之地嘅惡信，或善信。因此，呢度所表明嘅歷史，顯示喺漸進試驗嘅歷史當中，得勝或失敗，乃係建基於對兩種方法論之揀選，而呢兩種方法論乃係對同一資訊作出詮釋。
All twelve spies saw the Promised Land, but two different conclusions were drawn concerning what the Promised Land represented. One report was motivated by human fear the other by faith. One manifested a desire to reject the leading of God and return to Egyptian slavery and the other report manifested a desire to trust the leading of God and move forward into the Promised Land.
十二個探子都看見了應許之地，但對於應許之地所代表嘅意義，卻得出了兩種截然不同嘅結論。一個報告係出於人性嘅懼怕，另一個則係出於信心。一個顯明咗想要拒絕神嘅帶領、返回埃及為奴之地嘅心意；另一個報告則顯明咗願意信靠神嘅帶領，向前進入應許之地嘅心意。
In the Millerite movement, the majority also chose to return to the bondage of Babylon and become her daughters, and this was the manifestation of their decision to reject the prophetic message of the first angel. The faithful Millerites chose to follow the prophetic message of the first angel, even after the apparent failure at the first disappointment in the spring of 1844. The history of Numbers sets forth two different “reports” of the twelve spies, representing two different analyses of the same prophetic message. In 1863, Laodicean Adventism did not accept a prophetic message, they rejected a formerly established prophetic message. In 1863, Laodicean Adventism returned to and accepted the biblical methodology that opposed William Miller throughout his ministry. Those that rejected the prophetic message and desired to return to bondage were typified by the rebels of Numbers fourteen, who ultimately died in the wilderness.
喺米勒派運動當中，大多數人同樣揀選返到巴比倫嘅奴役之下，並成為她嘅女兒；而呢一點，正係佢哋決意拒絕第一位天使之預言信息嘅表現。忠心嘅米勒派信徒，縱然喺1844年春天第一次失望表面上發生失敗之後，仍然揀選跟從第一位天使之預言信息。〈民數記〉嘅歷史提出十二個探子兩種唔同嘅「報告」，代表對同一預言信息兩種唔同嘅分析。到1863年，老底嘉式復臨主義並唔係冇接受一個預言信息；佢哋所拒絕嘅，乃係一個先前已經被建立嘅預言信息。喺1863年，老底嘉式復臨主義返轉頭接受嗰套喺威廉・米勒整個事奉期間一直反對佢嘅聖經方法論。嗰啲拒絕預言信息、並渴望返去受奴役嘅人，乃由〈民數記〉第十四章嗰啲背叛者所預表；佢哋最終都死喺曠野。
The number ten, when considered as a symbol, as with all symbols has more than one meaning. Its symbolic meaning must be understood by the context of the passage where it is located. “Ten” as a symbol can represent persecution. It can represent a test. It can represent the ten-fold union of the kings of Europe, the northern tribes of Israel and the United Nations. In the church of Smyrna God’s people were to have tribulation for ten days.
數字十，當被視為象徵之時，正如一切象徵一樣，具有多於一重的意義。它的象徵含義，必須按其所在經文的上下文來理解。「十」作為象徵，可以代表逼迫；可以代表試煉；也可以代表歐洲列王、以色列北方支派以及聯合國所構成的十重聯盟。在士每拿教會中，神的子民將要受患難十日。
Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life. Revelation 2:10.
你將要受嘅苦，你一樣都唔使怕。看哪，魔鬼將要把你哋中間幾個人下在監裏，叫你哋受試煉；你哋必受患難十日。你務要至死忠心，我就賜給你生命嘅冠冕。啟示錄 2:10。
The historians point to the persecution carried out by Diocletian in the history of Smyrna, for that being the most severe persecution of Smyrna’s history, and it lasted ten years. Other historians identify ten different persecutions in the history of Smyrna. Either way, they were carried out by Imperial Rome, which in Daniel seven is represented by ten horns. Those ten kings were the kings, typified by Ahab who committed fornication with the papacy, and were the tool of persecution the papacy used to accomplish the slaughter during the Dark Ages. “Ten” represents the state power that accomplishes the persecution for Jezebel. In Daniel chapter one “ten” symbolizes a testing period.
歷史學家指出，士每拿嘅歷史中，戴克里先所發動嘅迫害，乃係其中最嚴酷嘅一次，而且持續咗十年。另有歷史學家認為，士每拿嘅歷史中曾有十次不同嘅迫害。無論如何，呢啲迫害都係由帝國羅馬所施行；而喺《但以理書》第七章中，帝國羅馬乃以十角為表徵。嗰十個王，就係嗰啲王；佢哋以亞哈為預表，與教皇制度行淫，並且成為教皇制度所運用作迫害嘅工具，以致喺黑暗時代完成嗰場殺戮。「十」代表嗰種為耶洗別執行迫害嘅國家權力。喺《但以理書》第一章，「十」象徵一段試驗時期。
Prove thy servants, I beseech thee, ten days; and let them give us pulse to eat, and water to drink. Then let our countenances be looked upon before thee, and the countenance of the children that eat of the portion of the king’s meat: and as thou seest, deal with thy servants. So he consented to them in this matter, and proved them ten days. And at the end of ten days their countenances appeared fairer and fatter in flesh than all the children which did eat the portion of the king’s meat. Daniel 1:12–15.
求你試驗你嘅僕人十日，畀我哋食豆類，飲清水；然後喺你面前察看我哋嘅面貌，同食王膳嗰啲少年人嘅面貌；你睇見點樣，就點樣待你嘅僕人。於是佢喺呢件事上應允咗佢哋，試驗佢哋十日。過咗十日，見佢哋嘅面貌比一切食王膳嘅少年人更加俊美，肌肉更加豐潤。Daniel 1:12–15.
In Numbers fourteen ancient Israel had provoked God ten times, representing ten tests over a period of time.
喺《民數記》第十四章，古代以色列曾十次惹動神的怒氣，呢十次乃係代表一段時期之內嘅十番試煉。
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. Numbers 14:21, 22.
然而，我指着我嘅永生起誓：遍地必要充滿耶和華嘅榮耀。因為凡嗰啲見過我嘅榮耀，同我在埃及並曠野所行嘅神蹟，已經十次試探我，又不聽從我聲音嘅人。民數記 14:21, 22。
If you were to search the internet for the understanding of what specific rebellions represent the nine rebellions or failed tests from the deliverance at the Red Sea until the tenth test you will find a few variations of which of the failures of ancient Israel should be marked as one of those ten tests. I contend that the Red Sea deliverance that has been specifically identified as lining up with October 22, 1844, is the beginning of the ten tests, and therefore the place to begin counting the tests that arose from 1844 to 1863. There had been a progressive testing process that began in 1798 when the book of Daniel was unsealed, and that process covered the history of the first and second angel’s messages that concluded at the arrival of the third angel on October 22, 1844.
如果你喺互聯網上搜尋，想了解由紅海蒙拯救開始，直到第十次試驗為止，嗰九次背叛或失敗嘅試驗究竟各自代表乜嘢，你會發現，對於古代以色列各種失敗之中，究竟邊啲應該被視為十次試驗之一，存在若干唔同嘅說法。我主張，那次已被明確指出係對應於1844年10月22日嘅紅海拯救，乃係十次試驗嘅起點；因此，計算由1844年至1863年間出現嘅各次試驗，應當由此開始。其實，早喺1798年，但以理書被解開之時，一個循序漸進嘅試驗過程已經開始；而呢個過程涵蓋咗第一位同第二位天使信息嘅歷史，並喺1844年10月22日第三位天使來到之時告終。
“In Minneapolis God gave precious gems of truth to His people in new settings. This light from heaven by some was rejected with all the stubbornness the Jews manifested in rejecting Christ, and there was much talk about standing by the old landmarks. But there was evidence they knew not what the old landmarks were. There was evidence and there was reasoning from the word that commended itself to the conscience; but the minds of men were fixed, sealed against the entrance of light, because they had decided it was a dangerous error removing the ‘old landmarks’ when it was not moving a peg of the old landmarks, but they had perverted ideas of what constituted the old landmarks.
「喺明尼阿波利斯，上帝以新嘅架構，將真理嘅寶貴珍寶賜畀祂嘅子民。呢從天而來嘅亮光，有啲人以拒絕基督之猶太人所表現出嚟嘅一切頑梗，將之拒絕；而且，關於堅守舊有地標嘅講論甚多。但有證據顯明，佢哋並唔知道乜嘢先係舊有地標。有證據，亦有出於聖言、足以向良心自證嘅論證；然而，人嘅心思已經定住咗，封閉咗唔畀亮光進入，因為佢哋已經斷定，呢係一種危險嘅謬誤，會移去「舊有地標」；其實，呢並冇移動舊有地標嘅一根木樁，只不過係佢哋對乜嘢構成舊有地標，存有被歪曲咗嘅觀念。」
“The passing of the time in 1844 was a period of great events, opening to our astonished eyes the cleansing of the sanctuary transpiring in heaven, and having decided relation to God’s people upon the earth, [also] the first and second angels’ messages and the third, unfurling the banner on which was inscribed, ‘The commandments of God and the faith of Jesus.’ One of the landmarks under this message was the temple of God, seen by His truth-loving people in heaven, and the ark containing the law of God. The light of the Sabbath of the fourth commandment flashed its strong rays in the pathway of the transgressors of God’s law. The nonimmortality of the wicked is an old landmark. I can call to mind nothing more that can come under the head of the old landmarks. All this cry about changing the old landmarks is all imaginary.” The 1888 Materials, 518.
「一八四四年時期之過去，乃係一段大事頻仍嘅時期，向我哋驚異嘅眼前揭開咗喺天上進行緊嘅聖所潔淨，並且同地上上帝子民有決定性嘅關係；〔亦都〕第一位同第二位天使嘅信息，以及第三位天使嘅信息，都喺呢段時期展開，好似揚起一面旗幟，其上寫住：『上帝的誡命和耶穌的真道。』喺呢信息之下，其中一個里程碑，就係上帝嘅殿，乃係祂愛慕真理嘅子民喺天上所見到嘅；以及嗰個盛載住上帝律法嘅約櫃。第四條誡命安息日之光，向干犯上帝律法之人嘅道路發出強烈光芒。惡人並非不死不滅，亦係一個古老嘅里程碑。我想唔到仲有乜嘢可以歸入古老里程碑呢一類。所有呢啲關於改變古老里程碑嘅呼喊，全然都係想像出嚟嘅。」《The 1888 Materials》，518。
On October 22, 1844 the third angel arrived with a message in his hand.
1844年10月22日，第三位天使來到，手中攜着一個信息。
“As the ministration of Jesus closed in the holy place, and He passed into the holiest, and stood before the ark containing the law of God, He sent another mighty angel with a third message to the world. A parchment was placed in the angel’s hand, and as he descended to the earth in power and majesty, he proclaimed a fearful warning, with the most terrible threatening ever borne to man.” Early Writings, 254.
「當耶穌喺聖所裏面嘅職事完結，佢進入至聖所，站喺盛載住上帝律法嘅約櫃前面，佢就差遣另一位大能嘅天使，向世界傳出第三位天使嘅信息。一卷書卷被放喺呢位天使手中；當佢帶住能力同威嚴降到地上嘅時候，佢宣告一個可畏嘅警告，並附帶住人類所曾領受過最嚴厲嘅威嚇。」《早期著作》，254。
On October 22, 1844 an angel descended with a parchment in his hand that God’s people were to eat. The “landmarks” doctrines that are then identified are to either be eaten and accepted or rejected and not eaten. When the third angel arrived with the parchment in his hand, the message within the parchment represented six testing truths. Those six tests were identified as the “passing of time,” representing the twenty-three hundred year prophecy; the judgment, represented as “the cleansing of the sanctuary”; the three angel’s messages; “the law of God”; “the Sabbath”; and the state of the dead as represented as the “nonimmortality of the soul.”
1844年10月22日，有一位天使降下，手中拿着一卷上帝子民所要吃的書卷。其後所辨認出來的那些「地標」教義，乃是要被吃下並接受，或被拒絕而不吃。當第三位天使來到，手中拿着那書卷之時，書卷中的信息代表六項試驗性的真理。那六項試驗被辨認為：「時期的過去」，代表二千三百年的預言；審判，即以「潔淨聖所」來表明；三天使的信息；「上帝的律法」；「安息日」；以及死人的狀態，即以「靈魂並非不死」來表明。
Those six truths are of course interrelated, but they individually were identified as landmarks. Some may not wish to include the passing of time in this list, but obviously many rejected the truth that October 22, 1844 was a genuine fulfillment of prophecy. They failed that test, which of course prevented them from struggling with the tests that followed. God’s testing process has been repeatedly established as a progressive process that requires victory over the test you are first given, before you can be involved with the following test.
嗰六項真理固然彼此相關，但佢哋各自都被界定為里程碑。或者有人唔願意將時間嘅過去列入呢個清單之中，但顯然有好多人拒絕接受一個真理，就係1844年10月22日確實係預言嘅真正應驗。佢哋喺嗰個考驗上失敗咗；而呢一點當然使佢哋無法再去面對其後接踵而來嘅各樣考驗。上帝嘅考驗程序一再被確立為一個循序漸進嘅過程：人必須先喺首先臨到自己嘅考驗上得勝，然後先可以參與隨後嘅考驗。
“When we began to present the light on the Sabbath question, we had no clearly defined idea of the third angel’s message of Revelation 14:9–12. The burden of our testimony as we came before the people was that the great second advent movement was of God, that the first and second messages had gone forth, and that the third was to be given. We saw that the third message closed with the words: ‘Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.’ And we as clearly saw as we now see that these prophetic words suggested a Sabbath reform; but as to what the worship of the beast mentioned in the message was, or what the image and the mark of the beast were, we had no defined position.
「當我哋開始傳講安息日問題上嘅亮光之時，對於《啟示錄》14:9–12第三位天使嘅信息，我哋並冇清楚界定嘅理解。我哋喺眾人面前作見證時所負擔嘅重點，乃係：偉大嘅第二次降臨運動係出於上帝；第一同第二道信息已經傳開；而第三道信息亦將要被傳出。我哋看見，第三道信息係以呢句話作結：「聖徒嘅忍耐就在此；佢哋係守上帝誡命同耶穌真道嘅。」我哋亦都好似今日所見咁清楚看出，呢啲先知性嘅話語所指向嘅，乃係一場安息日改革；但至於信息中所提到拜獸係乜嘢，或者獸嘅像同獸嘅印記係乜嘢，我哋當時並冇明確嘅立場。」
“God by His Holy Spirit let light shine forth upon His servants, and the subject gradually opened to their minds. It required much study and anxious care to search it out, link after link. By care, anxiety, and incessant labor has the work moved on until the great truths of our message, a clear, connected, perfect whole, have been given to the world.
「上帝藉着祂嘅聖靈，使光照耀喺祂嘅僕人身上，而呢個題旨就逐漸向佢哋嘅心思開啟。要將其查明，必須付上大量研讀同殷切慎重嘅工夫，一環連一環噉加以探求。藉着謹慎、憂勞，同不住嘅勞苦，呢項工作先得以推進，直到我哋信息中偉大嘅真理——一個清晰、連貫、完全嘅整體——已經賜畀世人。」
“I have already spoken of my acquaintance with Elder Bates. I found him to be a true Christian gentleman, courteous and kind. He treated me as tenderly as though I were his own child. The first time he heard me speak, he manifested deep interest. After I had ceased speaking, he arose and said: ‘I am a doubting Thomas. I do not believe in visions. But if I could believe that the testimony the sister has related tonight was indeed the voice of God to us, I should be the happiest man alive. My heart is deeply moved. I believe the speaker to be sincere, but cannot explain in regard to her being shown the wonderful things she has related to us.’
「我已經講過我與貝茨長老相識的情形。我發現他確是一位真正有基督徒風範的紳士，彬彬有禮，且又仁慈。他待我溫柔體貼，彷彿我就是他自己的孩子一般。他第一次聽我講道時，便顯出深切的興趣。我講完之後，他站起來說：『我是個多疑的多馬。我不相信異象。但如果我能相信，這位姊妹今晚所述說的見證，確實是上帝向我們發出的聲音，我就必定是世上最快樂的人。我的心深受感動。我相信這位講者是誠懇的，但對於她如何得以看見她向我們所述說那些奇妙的事，我卻無法加以解釋。』」
“A few months after my marriage, I attended, with my husband, a Conference at Topsham, Maine, at which Elder Bates was present. He did not then fully believe that my visions were of God. That meeting was a season of much interest. The Spirit of God rested upon me; I was wrapped in a vision of God’s glory, and for the first time had a view of other planets. After I came out of vision, I related what I had seen. Elder B. then asked if I had studied astronomy. I told him I had no recollection of ever looking into an astronomy. Said he: ‘This is of the Lord.’ I never before saw him so free and happy. His countenance shone with the light of heaven, and he exhorted the church with power.” Testimonies, volume 1, 78–80.
「我婚後幾個月，曾與丈夫一同出席緬因州托普舍姆舉行的一次大會，當時貝茨長老也在場。那時他尚未完全相信我的異象是出於上帝。那次聚會乃是一段極其動人的時期。上帝的靈臨到我身上；我被帶進上帝榮耀的異象之中，並且第一次看見其他行星。在我出了異象之後，我就述說了我所看見的事。其後，B. 長老問我是否曾研究天文學。我告訴他，我全不記得自己曾看過任何天文學的書。他便說：『這是出於主的。』我從未見過他像那次那樣自由而喜樂。他的面容因天上的光而發亮，並且他大有能力地勸勉教會。」《證言》卷一，78–80。
Certainly, all these doctrinal tests are interconnected, but they are also tests that can be isolated, and they were progressively opened up to God’s servants. There are many churches who observe the seventh-day Sabbath, but who reject the message of the three angels. They reject the truth that judgment began on October 22, 1844, but still observe the Sabbath. These doctrinal tests are interconnected but represent six specific tests.
誠然，呢一切教義上嘅考驗彼此相連，然而佢哋亦都係可以分別出嚟嘅考驗，而且係逐步向上帝嘅僕人顯明嘅。有許多教會遵守第七日安息日，卻拒絕三位天使嘅信息。佢哋拒絕審判喺1844年10月22日開始呢一真理，但仍然遵守安息日。呢啲教義上嘅考驗彼此相連，然而代表住六個具體嘅考驗。
As just illustrated by Joseph Bates, the sea captain that was fully familiar with astronomy accepted the Spirit of Prophecy, which he had previously rejected. In December of 1844, Ellen White received her first vision and the seventh test arrived in the movement.
正如剛才所舉約瑟·貝茨一例所顯明，這位對天文學極為熟悉的船長，接納了他先前所拒絕的預言之靈。到了一八四四年十二月，懷愛倫領受了她第一次異象，而第七個考驗亦臨到這場運動之中。
“The Bible must be your counselor. Study it and the testimonies God has given; for they never contradict his Word. If the Testimonies speak not according to the word of God, reject them. Christ and Belial cannot be united.” Selected Messages, book 3, 33.
「聖經必須成為你嘅謀士。你要研讀聖經同上帝所賜嘅見證；因為佢哋絕不會同祂嘅話互相矛盾。若果《證言》所講嘅唔係照住上帝嘅話，你就當拒絕佢哋。基督同彼列不能聯合。」《信息選粹》，卷三，33。
Shortly after the great disappointment Sister White endorsed an article which identified Christ moving from the holy place into the Most Holy Place on October 22, 1844. She recommended the publication to “every saint.”
喺大失望之後不久，懷姐妹贊同一篇文章；該文指出基督於1844年10月22日由聖所進入至聖所。佢向「每一位聖徒」推薦呢份刊物。
“I believe the Sanctuary, to be cleansed at the end of the 2300 days, is the New Jerusalem Temple, of which Christ is a minister. The Lord shew me in vision, more than one year ago, that Brother Crosier had the true light, on the cleansing of the Sanctuary, &c; and that it was his will, that Brother C. should write out the view which he gave us in the Day-Star, Extra, February 7, 1846. I feel fully authorized by the Lord, to recommend that Extra, to every saint.” A Word to the Little Flock, 12.
「我相信，喺二千三百日結束之時要被潔淨嘅聖所，就係新耶路撒冷嘅殿，基督乃係其中嘅執事。主喺一年多以前藉異象指示我，Crosier弟兄關於聖所潔淨等事所持嘅，乃係真光；而且呢亦係祂嘅旨意，要C.弟兄將佢喺1846年2月7日《Day-Star》增刊中所向我哋陳明嘅見解寫出嚟。我深感自己完全蒙主授權，向每一位聖徒推薦嗰份增刊。」《A Word to the Little Flock》，12。
Her endorsement was of Crosier’s description of Christ’s movement to the Most Holy Place, but the article contained several erroneous teachings, including apostate Protestantism’s teaching that the “daily” in the book of Daniel represented Christ’s ministry. She therefore penned a clarification that first was published in 1850 and then later included in the book Early Writings. There she identified that “those who gave the judgment hour cry had the correct view of the ‘daily’.”
佢所認可嘅，係 Crosier 對基督轉移到至聖所呢一點嘅描述；但嗰篇文章亦包含幾項錯誤嘅教訓，其中包括背道新教所教導嘅見解，認為《但以理書》入面嘅「常獻的」係代表基督嘅職任。因此，佢寫咗一項澄清，首先於 1850 年發表，其後又收錄喺《早期著作》一書入面。喺嗰度，佢指出：「凡傳揚審判時辰信息嘅人，對『常獻的』都持有正確嘅見解。」
“Then I saw in relation to the ‘daily’ (Daniel 8:12) 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. When union existed, before 1844, nearly all were united on the correct view of the ‘daily’; but in the confusion since 1844, other views have been embraced, and darkness and confusion have followed.” Early Writings, 74.
「跟住我睇見，關於『常獻的』（但以理書 8:12），『祭』呢個字係出於人嘅智慧所加上去嘅，並唔屬於原文；而且主已將對此嘅正確見解賜畀嗰啲傳揚審判時辰呼聲嘅人。喺 1844 年之前，當合一仍然存在嘅時候，幾乎所有人都一致持守對『常獻的』嘅正確見解；但自 1844 年以來喺混亂之中，其他觀點被人接納，結果就隨之而來嘅係黑暗同混亂。」《早期著作》，74。
The subject of “the daily” in the book of Daniel became a symbol of Adventism’s return to the methodology of apostate Protestantism in the early part of the twentieth century, and today the correct Millerite understanding of “the daily” has been rejected by the theologians of Adventism. It has been rejected, in spite of Sister White clearly identifying that the Millerites were correct in identifying “the daily” as the satanic power of paganism. They rejected the truth of “the daily” not only in contradiction of her inspired endorsement that the Millerites understanding was correct, but also in direct contradiction of her straightly identifying that the false doctrine that teaches that “the daily” represents Christ’s sanctuary ministry was delivered by “angels that were expelled from heaven!”
但以理書中「常獻的」呢個題目，喺二十世紀初成為咗復臨信徒重返背道新教之方法論嘅象徵；而今日，關於「常獻的」之正確米勒派理解，已被復臨信徒嘅神學家所拒絕。佢哋拒絕咗呢項真理，儘管懷愛倫姊妹已清楚指出，米勒派將「常獻的」認定為異教主義之撒但勢力，乃係正確嘅。佢哋拒絕「常獻的」之真理，不單止係違背咗佢受靈感啟示而作出、確認米勒派理解正確嘅背書，更係直接違背咗佢明確指出嗰種教導「常獻的」乃代表基督喺聖所中職事之錯誤道理，係由「被逐出天庭嘅天使」所傳出！
“And there was Brother Daniells, whose mind the enemy was working; and your mind and Elder Prescott’s mind were being worked by the angels that were expelled from heaven.” Manuscript Releases, volume 20, 17.
「仲有但以理斯弟兄，仇敵曾喺佢心思裏面運行；而你嘅心思同埋普列斯葛長老嘅心思，亦一直受到嗰啲從天上被逐出嘅天使所運作。」《Manuscript Releases》, volume 20, 17.
Her profound rejection of what Adventism now uses as one of its “dishes of fables” was so severe, because Daniells and Prescott took a symbol of satanic power (paganism) and assigned that symbol to Christ’s (His sanctuary ministry). This makes eight doctrinal tests.
佢對於安息日會現今所採用、作為其中一道「寓言菜式」之事物所作出嘅深切拒斥，之所以如此嚴厲，乃因 Daniells 同 Prescott 將一個象徵撒但權勢（異教主義）嘅表號，指派到基督嘅事上（即祂喺聖所中嘅職事）。呢樣就構成第八項教義測驗。
The ninth test in the history leading to 1863 is the production of the second table of Habakkuk in 1850. The 1843 pioneer chart was produced in 1842, and is only called the 1843 chart because it predicted Christ’s return in 1843. The command to produce a second table of Habakkuk was given to Sister White in 1850. The production of Habakkuk’s two tables link the history of the first and second angels to the history of the third. In her grandson’s biography of her life and work, he provides an overview of the events that led to the production of the 1850 chart. He does so by selecting relevant comments of Sister White and adds his commentary in the overview.
通往1863年之歷史中嘅第九個試驗，係1850年《哈巴谷》第二塊版表嘅製作。1843年先驅圖表其實係喺1842年製作出嚟嘅，而之所以只被稱為1843年圖表，係因為佢預告基督會喺1843年再來。製作《哈巴谷》第二塊版表嘅命令，係喺1850年賜畀懷愛倫姊妹嘅。《哈巴谷》兩塊版表嘅製作，將第一位同第二位天使嘅歷史，同第三位天使嘅歷史連繫起來。喺佢孫兒為佢嘅生平同工作所寫嘅傳記入面，佢概述咗導致1850年圖表製作嘅各項事件。佢係藉着揀選懷愛倫姊妹相關嘅評述，並喺呢個概述之中加入自己嘅評論，嚟作出呢個概覽。
“On our return to Brother Nichols’ the Lord gave me a vision and showed me that the truth must be made plain upon tables and it would cause many to decide for the truth by the third angel’s message, with the two former being made plain upon tables.—Letter 28, 1850.
「喺我哋返到 Nichols 弟兄屋企嘅路上，主賜畀我一個異象，並指示我：真理必須寫明喺表上；而藉着第三位天使嘅信息，連同前兩位天使嘅信息都清楚寫明喺表上，呢件事將會使許多人決定歸向真理。——Letter 28, 1850.」
“In this vision she was also shown that which would give James White courage to continue publishing:
「喺呢個異象之中，佢亦都蒙指示嗰啲會使 James White 得着勇氣、繼續出版嘅事：」
“I also saw it was as necessary for the paper to be published as for the messengers to go, for the messengers need a paper to carry with them containing present truth to put in the hands of those that hear, and then the truth would not fade from the mind. And that the paper would go where the messengers could not go.—Ibid.
「我亦看見，呢份刊物之出版，與使者出去一樣咁有必要；因為使者需要一份刊物隨身攜帶，其中載有現代真理，可以交喺嗰啲聽見之人手中，咁樣真理就唔會從心思中淡忘。而且，呢份刊物能去到使者去唔到嘅地方。——同上。」
“Work on the new chart was begun at once, and opportunity was given to tell the brethren about it in the issue of Present Truth that James got out the next month:
「新圖表嘅製作隨即展開，而喺占士於翌月出版嘅《Present Truth》期號中，亦有機會將此事告知弟兄們：」
“The Chart. A chronological chart of the visions of Daniel and John, calculated to illustrate clearly the present truth, is now being lithographed under the care of Brother Otis Nichols, of Dorchester, Massachusetts. Those who teach the present truth will be greatly aided by it. Further notice of the chart will be given hereafter.—Present Truth, November, 1850.
「圖表」——一幅按年代次序編製、關於但以理與約翰異象的圖表，旨在清楚闡明現代真理，現正由麻省多切斯特的奧的斯·尼科爾斯弟兄負責石印製作。凡教導現代真理的人，必將從此圖表得着極大幫助。關於此圖表，日後當另行通告。——《Present Truth》，1850年11月。
“By late January, 1851, the chart was ready and advertised for $2. James White was much pleased with it and offered it free to ‘those whom God has called to give the message of the third angel’ (Review and Herald, January, 1851). Some generous donations had helped meet the expense of publication.” Arthur White, Ellen G. White: The Early Years, volume 1, 185.
到咗1851年1月下旬，嗰張圖表已經預備妥當，並以2美元刊登發售。James White 對此甚感滿意，並提出免費送畀「嗰啲上帝所召去傳第三位天使信息的人」（Review and Herald, January, 1851）。有啲慷慨嘅捐獻，亦幫助支付咗出版嘅費用。Arthur White, Ellen G. White: The Early Years, volume 1, 185.
Speaking of the 1843 chart Sister White recorded that it had been directed by God.
論到1843年圖表，懷姊妹記述說，該圖表乃是上帝所指示的。
“The Lord showed me that the 1843 chart was directed by his hand, and that no part of it should be altered; that the figures were as he wanted them. That his hand was over and hid a mistake in some of the figures, so that none could see it, until his hand was removed.” Review and Herald, November 1, 1850.
「主向我顯示，1843年圖表乃是由祂親手指引製作的，其中沒有任何部分應當被更改；其上的數字正是祂所要的。祂的手曾覆庇其上，遮掩了某些數字中的一個錯誤，使人都不能看見，直至祂的手挪開為止。」Review and Herald，1850年11月1日。
When recording the light associated with the command to produce another chart in 1850, she provided the same divine endorsement of the 1850 chart as was given concerning the 1843 chart, while also identifying that other charts that were then being produced were not acceptable to the Lord. The command to produce a new chart was incorporated with a command to print a new publication.
當記錄那與於 1850 年製作另一幅圖表之命令相關聯的亮光時，她對 1850 年圖表所作出的神聖認可，與先前關於 1843 年圖表所給予的是同樣的；同時，她亦指明，當時正在製作的其他圖表，並不為主所悅納。製作新圖表的命令，是連同印製一份新出版物的命令一併頒下的。
“I saw the chart-making business was all wrong. It originated with Brother Rhodes and was followed out by Brother Case. Means has been spent in making charts and forming uncouth disgusting images to represent angels and the glorious Jesus. Such things I saw were displeasing to God. I saw that God was in the publishment of the chart by Brother Nichols. I saw that there was a prophecy of this chart in the Bible, and if this chart is designed for God’s people, if it [is] sufficient for one it is for another, and if one needed a new chart painted on a larger scale, all need it just as much.
「我睇見製作圖表呢門事工完全錯咗。呢件事起源於羅茲弟兄，後來卡斯弟兄亦跟從推行。有人花費金錢去製作圖表，又造成粗鄙可憎嘅形像，用嚟代表天使同榮耀嘅耶穌。我睇見呢啲事都係神所唔喜悅嘅。我睇見神喺尼古拉斯弟兄所出版嘅圖表之中。 我睇見，聖經入面有關於呢幅圖表嘅預言；若然呢幅圖表係為神嘅子民而設，若對一個人已經足夠，對另一個人亦都足夠；若有一個人需要一幅按更大尺度重新繪製嘅新圖表，咁人人都同樣需要。」
“I saw that it was a restless, uneasy, unsatisfied, ungrateful feeling in Brother Case that desired another chart. I saw that these painted charts had a bad effect upon the congregation. It caused a light, chaffy spirit of ridicule to be in the meeting.
「我看見，喺凱斯弟兄心裏面，有一種躁動不安、不得滿足、又忘恩負義嘅感覺，促使佢想要另一幅圖表。我看見，呢啲繪製出嚟嘅圖表對會眾產生咗不良嘅影響，使聚會當中帶有一種輕浮、虛浮、譏誚嘅靈。」
“I saw that the charts ordered by God struck the mind favorably, even without an explanation. There is something light, lovely, and heavenly in the representation of the angels on the charts. The mind is almost imperceptibly led to God and heaven. But the other charts that have been gotten up disgust the mind, and cause the mind to dwell more on earth than heaven. Images representing angels look more like fiends than beings of heaven. I saw that the charts had for days and weeks occupied Brother Case’s mind when he should have been seeking heavenly wisdom from God, and should have been growing in graces of the Spirit and the knowledge of the truth.
「我看見，上帝所命定嘅圖表，即使冇解說，都能令人心悅誠服。圖表上對天使嘅描繪，帶有一種光明、可愛同屬天嘅特質。人嘅心思幾乎喺不知不覺之間，就被引向上帝同天上。但其餘嗰啲製作出嚟嘅圖表，卻叫人心生厭惡，並使心思更多停留喺地上，而唔係天上。嗰啲代表天使嘅形像，看起來更似惡鬼，多過似天上嘅生靈。我看見，呢啲圖表已經一連多日、多週佔據住凱斯弟兄嘅心思；其時佢本該從上帝尋求屬天嘅智慧，並且應當喺聖靈嘅恩典同對真理嘅認識上不斷長進。」
“I saw that if the means that has been wasted in getting out charts had been spent in getting out the truth clear before the brethren in publishing tracts, etc., it would have done much good and saved souls. I saw that the chart-making business has spread like the fever.” Manuscript Releases, number 13, 359; 1853.
「我睇見，若果嗰啲花費咗喺印製圖表上而被浪費嘅資財，係用嚟藉着出版小冊子等等，將真理清楚擺喺弟兄面前，就必定能夠成就好多益處，並且拯救靈魂。我睇見，製作圖表呢門事情，已經好似熱病噉蔓延開去。」《Manuscript Releases》，第13號，359；1853年。
She plainly states that “God was in the publishment of the [1850] chart by Brother Nichols,” and that there was “a prophecy [Habakkuk two] of this chart in the Bible.” She also identified that “the charts” [plural; 1843 and 1850] that were “ordered by God struck the mind favorably, even without an explanation.” Habakkuk two commanded the Millerites to make the vision plain upon tables, (in the plural), that he that read the two charts could run to and fro in God’s Word. The divine charts needed no added explanations, as was the case with Uriah Smith’s 1863 counterfeit chart.
佢清楚表明：「上帝曾藉着 Nichols 弟兄刊印呢幅〔1850〕圖表而作工」，並且指出「聖經裏面有一個關於呢幅圖表嘅預言〔哈巴谷書第二章〕。」佢亦指明，「呢啲圖表」〔眾數；1843 同 1850〕乃係「上帝所命定嘅」，即使冇加解說，「都能有利地打動人心。」哈巴谷書第二章吩咐米勒派要將異象明明寫在版上，（用眾數，）叫閱讀呢兩幅圖表嘅人，可以喺上帝嘅話語中奔走來往。呢啲出於神嘅圖表，並唔需要另外加上解說；Uriah Smith 於 1863 年所製作嗰幅冒牌圖表，情況卻並非如此。
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 tenth test is the focus of this article. With the ten tests referenced by Moses in Numbers chapter fourteen the Hebrew scholars and other theologians produce a variation of guesses at which events in the history from the Red Sea deliverance to the rebellion of the ten spies might represent. The rebellion of that history provides a few variations to choose from, but it is certain the tenth test marks the beginning of forty years of death by attrition in the wilderness until all the rebels that were of the age of accountability were dead.
第十個試驗乃係本文所聚焦之處。關於摩西在《民數記》第十四章所提及之十個試驗，希伯來學者及其他神學家對於自紅海得拯救至十個探子背叛之間歷史中，究竟哪些事件可作其所指，提出各種不同之推測。該段歷史中之悖逆，確實提供了若干不同的可能選擇；然而，可以確定的是，第十個試驗標誌着在曠野中四十年因逐漸消亡而致死之開端，直至一切達到可追究責任年齡之悖逆者都死盡為止。
In like manner some may protest over my selection of these ten doctrinal tests, for there may be variations that seem better than what I am here setting forth. That being said, the tenth and final test is as clear as was the rebellion of the ten spies. It was the rejection of the seven times of Leviticus twenty-six. There are several prophetic proofs to uphold this identification.
同樣，有些人可能會對我選取呢十項教義測試提出異議，因為或許會有一啲變化，看起來比我喺此所提出嘅更佳。話雖如此，第十項、亦即最後一項測試，正如十個探子嘅悖逆一樣清楚：嗰就係拒絕《利未記》二十六章所講嘅「七次」。有若干先知性嘅證據足以支持呢一個認定。
In the next article we will begin to identify those prophetic witnesses that uphold the identification that the seven times of Leviticus twenty-six is the tenth and final failure of Laodicean Adventism.
喺下一篇文章中，我哋將會開始指出嗰啲先知性嘅見證；呢啲見證支持以下嘅認定：利未記二十六章嘅「七期」，就係老底嘉復臨信仰第十次、亦係最後一次嘅失敗。
“When the power of God testifies as to what is truth, that truth is to stand forever as the truth. No aftersuppositions, contrary to the light God has given are to be entertained. Men will arise with interpretations of Scripture which are to them truth, but which are not truth. The truth for this time, God has given us as a foundation for our faith. He Himself has taught us what is truth. One will arise, and still another, with new light which contradicts the light that God has given under the demonstration of His Holy Spirit.
「當上帝的大能為何為真理作見證之時，那真理就要永遠立定為真理。凡與上帝所賜之亮光相違的一切後起假設，都不可容納。必有人起來，提出他們自以為是真理的聖經解釋，然而那並不是真理。關乎此時代的真理，上帝已賜給我們，作為我們信仰的根基。祂親自教導了我們何為真理。必有一人興起，繼而又有另一人興起，帶着新的亮光，卻與上帝藉着祂聖靈之明證所賜的亮光相矛盾。」
“A few are still alive who passed through the experience gained in the establishment of this truth. God has graciously spared their lives to repeat and repeat till the close of their lives, the experience through which they passed even as did John the apostle till the very close of his life. And the standard-bearers who have fallen in death, are to speak through the reprinting of their writings. I am instructed that thus their voices are to be heard. They are to bear their testimony as to what constitutes the truth for this time.
「仍有幾位健在的人，曾親身經歷這真理建立時所得的經驗。上帝施恩保全他們的性命，叫他們在有生之年，直到生命的終結，反覆述說他們所經過的經歷，正如使徒約翰直到他生命的最後也是如此。至於那些已在死中倒下的擎旗者，則要藉着他們著作的重印而繼續發聲。我蒙指示，他們的聲音要如此被聽見。他們要為何者構成這時代的真理作見證。」
“We are not to receive the words of those who come with a message that contradicts the special points of our faith. They gather together a mass of Scripture, and pile it as proof around their asserted theories. This has been done over and over again during the past fifty years. And while the Scriptures are God’s word, and are to be respected, the application of them, if such application moves one pillar from the foundation that God has sustained these fifty years, is a great mistake. He who makes such an application knows not the wonderful demonstration of the Holy Spirit that gave power and force to the past messages that have come to the people of God.” Selected Messages, book 1, 161.
「我哋不可接受嗰啲帶來與我哋信仰之特殊要點相抵觸之信息者的言語。佢哋聚集大量經文，並將之堆砌起來，作為圍繞其所主張理論之證據。喺過去五十年中，呢種事一再發生。而聖經雖然係上帝嘅話語，並當受尊重，但若對經文作出咁樣嘅應用，以致將上帝喺呢五十年間所扶持之根基上的一條柱石挪移，就係極大嘅錯誤。作出如此應用的人，並不認識聖靈那奇妙的明證；正是這明證賜予過往臨到上帝子民之信息能力與力量。」《信息選粹》，卷一，161頁。