On page 81 of Early Writings (and “81” is a symbol of one divine High Priest and eighty priests), William Miller’s second dream is recorded. Like unto Nebuchadnezzar, William Miller had two dreams. Nebuchadnezzar’s second dream in chapter four of Daniel, is set within the context of Moses’ “seven times” of Leviticus 26. Miller employed Daniel chapter four to illustrate Leviticus twenty-six’s “seven times” when he taught the 2,520, though he called it the “seven times.” Miller did not recognize that he had been typified by Nebuchadnezzar, but Nebuchadnezzar’s 2,520 days in chapter four, is represented by both the word “scatter” and the fact that it occurs ‘seven times,’ before the dirt brush man arrived in Miller’s dream.
喺《早期著作》第81頁（而「81」乃一位神聖大祭司同八十位祭司嘅象徵），記載咗威廉·米勒嘅第二個夢。正如尼布甲尼撒一樣，威廉·米勒亦曾有兩個夢。尼布甲尼撒喺《但以理書》第四章嘅第二個夢，係置於摩西喺《利未記》二十六章所講嘅「七次」之背景之中。米勒喺教導2,520嘅時候，曾運用《但以理書》第四章去闡明《利未記》二十六章嘅「七次」，雖然佢稱之為「七次」。米勒並冇認出自己已被尼布甲尼撒所預表；但喺第四章中，尼布甲尼撒嘅2,520日，既由「分散」一詞所代表，亦由其喺米勒夢中嗰個掃泥土嘅人來到之前出現咗「七次」呢一事實所代表。
Miller is called “Father Miller” by Sister White, but not in the pagan way as Catholics do, but in a patriarchal way, like unto father Abraham. Miller is a symbol, he is a covenant man, representing the chain of biblical symbols along the path to the final covenant with the one hundred and forty-four thousand. Joel informs us that in the last days, the old men would dream dreams, and William Miller is the old man of our history, and also the farmer that fulfilled William Tyndale’s prophecy that states, “If God spare my life, ere many years I will cause a boy that driveth the plough shall know more of the Scripture than thou dost.”
懷姊妹稱米勒為「米勒父親」，但並非如天主教徒那樣以異教式的方式稱呼，乃是以族長式的意義，如同父亞伯拉罕一樣。米勒乃是一個表號；他是一個立約之人，代表聖經表號之鏈，沿着通往與十四萬四千人所立之最終約的路徑。約珥告訴我們，在末後的日子，老年人要作異夢，而威廉・米勒就是我們歷史中的那位老年人，也是那位農夫，應驗了威廉・廷代爾的預言；該預言說：「若上帝存留我的性命，再過若干年，我必使那扶犁的童子，比你更曉得聖經。」
“God sent His angel to move upon the heart of a farmer who had not believed the Bible, to lead him to search the prophecies. Angels of God repeatedly visited that chosen one, to guide his mind and open to his understanding prophecies which had ever been dark to God’s people. The commencement of the chain of truth was given to him, and he was led on to search for link after link, until he looked with wonder and admiration upon the Word of God. He saw there a perfect chain of truth. That Word which he had regarded as uninspired now opened before his vision in its beauty and glory. He saw that one portion of Scripture explains another, and when one passage was closed to his understanding, he found in another part of the Word that which explained it. He regarded the sacred Word of God with joy and with the deepest respect and awe.” Early Writings, 230.
「上帝差遣祂的天使去感動一個素來不信聖經之農夫的心，引導他去查考預言。上帝的天使一再探訪那位蒙揀選的人，為要引導他的心思，並向他的悟性開啟那些歷來對上帝子民一直幽暗難明的預言。真理之鏈的開端賜給了他；他又被引領着去尋索一環又一環，直到他帶着驚奇與讚歎注視上帝的聖言。他在其中看見一條完整的真理之鏈。那曾被他視為並非出於默示的聖言，如今卻以其美麗與榮耀展現在他眼前。他看見經上一處解明另一處；當有一段經文對他的悟性仍然封閉時，他便在聖言的另一部分找到能夠加以闡明之處。他以喜樂，並以最深的敬重與敬畏，來看待上帝神聖的聖言。」《早期著作》，230。
Miller was the farmer who fulfilled Tyndale’s prophecy, and his first publication of the prophetic knowledge he had assembled from the unsealing of Daniel 8:14 was in 1831, two hundred and twenty years after the publication of the King James Version of the Bible. John Wycliff, William Tyndale and the publication of the King James Bible in 1611, represent three waymarks that begins the two-hundred-and-twenty-year prophecy that ends when Tyndale’s plow boy would open God’s Word to the first angel’s message, that was to be followed by two other angels. That first angel arrived in 1798 and the third in 1844. Wycliff, Tyndale and King James connect to the farmer who would fulfill Tyndale’s prediction, and who would symbolize the history of three angels from 1798 unto 1844.
米勒就係嗰位應驗咗丁道爾預言嘅農夫；而佢首次將自己由但以理書 8:14 解封而彙集所得嘅預言知識出版，乃係喺 1831 年，即《英王欽定本聖經》出版之後二百二十年。約翰．威克里夫、威廉．丁道爾，以及 1611 年《英王欽定本聖經》嘅出版，代表住三個路標，展開咗呢段二百二十年嘅預言；而呢段預言喺丁道爾所講嘅扶犁少年向第一位天使嘅信息開啟上帝之道之時告終，之後仲有另外兩位天使隨後而來。第一位天使喺 1798 年來到，第三位則喺 1844 年來到。威克里夫、丁道爾同英王雅各，彼此都同嗰位要應驗丁道爾預告嘅農夫相連，而呢位農夫亦象徵由 1798 年直到 1844 年三位天使嘅歷史。
William Miller’s alpha discovery was the 2,520 years of Leviticus twenty-six and his omega discovery was the 2,300 years of Daniel 8:14. The 2,520 scattering of Judah began in 677 BC and ended in 1844. The 2,300 years of Daniel 8:14 ended in 1844. Both ended together in 1844, and the starting point of the alpha and omega discoveries of William Miller were separated by two hundred and twenty years. “Two hundred and twenty” is a symbol of William Miller, upon two witnesses. The alpha and omega discoveries of Miller are represented by 1798 and 1844. The 2,520 scattering against the northern kingdom ended in 1798, and forty-six years later in 1844 the 2,300 years ended.
威廉・米勒嘅阿拉法發現，乃係《利未記》第二十六章嘅二千五百二十年；而佢嘅俄梅戛發現，則係《但以理書》8:14 嘅二千三百年。猶大二千五百二十年嘅分散始於公元前677年，終於1844年。《但以理書》8:14 嘅二千三百年亦終於1844年。兩者同在1844年結束，而威廉・米勒阿拉法同俄梅戛發現嘅起點，相隔二百二十年。「二百二十」係威廉・米勒嘅象徵，建立喺兩個見證之上。米勒嘅阿拉法同俄梅戛發現，乃由1798年同1844年所代表。針對北國嘅二千五百二十年分散於1798年結束，而四十六年之後，即1844年，二千三百年亦告終結。
The 2,520 years that ended in 1798, marks that date and the 2,520 years against Judah, which ended in 1844 produces a two-hundred-and-twenty-year period. This means the 2,520 against Israel produces the prophetic period of forty-six years, and the 2,520 against Judah produces the prophetic period of two hundred and twenty years. The alpha of that period is 677 BC and the omega is 457 BC, which means the alpha of the forty-six-year period and of the two-hundred-and-twenty-year period is represented by the 2,520, and the omega of both of the lines is the 2,300. The two “scatterings” of 2,520 years provide two witnesses of a period that begins with the 2,520 and ends with the 2,300. Both of those lines identify the alpha and omega discoveries of William Miller.
在1798年結束之一段二千五百二十年，標誌出該日期；而那針對猶大、在1844年結束之另一段二千五百二十年，則產生一段二百二十年嘅時期。呢即係話，針對以色列嘅二千五百二十年產生出四十六年嘅預言時期，而針對猶大嘅二千五百二十年則產生出二百二十年嘅預言時期。嗰段時期嘅阿拉法係主前677年，俄梅嘎係主前457年；呢即係話，四十六年時期同二百二十年時期嘅阿拉法都由二千五百二十所表徵，而兩條線嘅俄梅嘎都係二千三百。兩次二千五百二十年嘅「分散」，提供咗兩個見證，指向一段由二千五百二十開始、並以二千三百結束嘅時期。呢兩條線都指明咗威廉・米勒嘅阿拉法同俄梅嘎發現。
“William Miller’s Dream
〈威廉・米勒的夢〉
“I dreamed that God, by an unseen hand, sent me a curiously wrought casket about ten inches long by six square, made of ebony and pearls curiously inlaid. To the casket there was a key attached. I immediately took the key and opened the casket, when, to my wonder and surprise, I found it filled with all sorts and sizes of jewels, diamonds, precious stones, and gold and silver coin of every dimension and value, beautifully arranged in their several places in the casket; and thus arranged they reflected a light and glory equaled only to the sun.
「我夢見 神藉着一隻看不見的手，送給我一個製作奇巧的匣子，約長十吋、闊六吋見方，以烏木與珍珠精工鑲嵌而成。匣子上附有一條鑰匙。我立時取了那鑰匙，把匣子打開；那時，使我驚奇詫異的是，我發現其中盛滿了各樣種類、各等大小的珠寶、鑽石、寶石，以及各種尺寸與價值的金銀錢幣，都美麗地安置在匣中的各自位置上；如此陳設之下，它們所反映出的光輝與榮耀，惟有太陽足可與之相比。」
“I thought it was not my duty to enjoy this wonderful sight alone, although my heart was overjoyed at the brilliancy, beauty, and value of its contents. I therefore placed it on a center table in my room and gave out word that all who had a desire might come and see the most glorious and brilliant sight ever seen by man in this life.
「我諗住，雖然我心裏因着其中內容嘅燦爛、美麗同寶貴而歡喜若狂，但獨自享受呢幅奇妙景象，並唔係我當盡嘅本分。因此，我就將它放喺我房間中央嘅桌上，並且傳出消息，叫凡有心願意嘅人都可以前來觀看呢一生之中人所見過最榮耀、最燦爛嘅景象。
“The people began to come in, at first few in number, but increasing to a crowd. When they first looked into the casket, they would wonder and shout for joy. But when the spectators increased, everyone would begin to trouble the jewels, taking them out of the casket and scattering them on the table.
眾人開始進來，起初人數稀少，但漸漸增至成群。當他們最初往箱匣裏觀看時，便會驚異，並歡呼雀躍。然而，及至旁觀的人增多，人人便開始擾亂那些珠寶，將它們從箱匣中取出，散放在桌上。
“I began to think that the owner would require the casket and the jewels again at my hand; and if I suffered them to be scattered, I could never place them in their places in the casket again as before; and felt I should never be able to meet the accountability, for it would be immense. I then began to plead with the people not to handle them, nor to take them out of the casket; but the more I pleaded, the more they scattered; and now they seemed to scatter them all over the room, on the floor and on every piece of furniture in the room.
「我開始想到，主人必會再次向我索回嗰個匣子同啲珠寶；若我任由佢哋被四散，我就再不能如先前一樣，將佢哋各按原位放回匣子裏；我覺得自己必定永不能承擔呢份交賬嘅責任，因為嗰責任實在極其重大。於是我開始懇求眾人唔好去動佢哋，也唔好將佢哋從匣子裏攞出嚟；但我越係懇求，佢哋就越發將佢哋四散；而家，佢哋似乎將啲珠寶散滿成間房，喺地板上，同埋房內每一件家具之上。」
“I then saw that among the genuine jewels and coin they had scattered an innumerable quantity of spurious jewels and counterfeit coin. I was highly incensed at their base conduct and ingratitude, and reproved and reproached them for it; but the more I reproved, the more they scattered the spurious jewels and false coin among the genuine.
「隨後我看見，佢哋喺所撒開嘅真寶石同真錢幣之中，又摻雜咗無數嘅假寶石同偽幣。我對佢哋卑劣嘅行徑同忘恩負義，感到極其憤慨，並因此責備佢哋、斥責佢哋；但我越係責備，佢哋就越係將假寶石同偽幣撒喺真寶石同真錢幣之中。」
“I then became vexed in my physical soul and began to use physical force to push them out of the room; but while I was pushing out one, three more would enter and bring in dirt and shavings and sand and all manner of rubbish, until they covered every one of the true jewels, diamonds, and coins, which were all excluded from sight. They also tore in pieces my casket and scattered it among the rubbish. I thought no man regarded my sorrow or my anger. I became wholly discouraged and disheartened, and sat down and wept.
「於是，我在我屬肉體的魂裏便惱怒起來，開始用肉體的力量把他們推出房間；但當我正把一個推出去的時候，又有三個進來，並且帶進塵土、木屑、沙粒，以及各樣垃圾，直到他們把所有真正的珠寶、鑽石和錢幣都掩蓋起來，使這一切全都從視線中被排除。他們又把我的匣子撕碎，散落在垃圾之中。我以為並沒有人理會我的憂傷或我的怒氣。我就全然灰心喪志，坐下哭了。」
“While I was thus weeping and mourning for my great loss and accountability, I remembered God, and earnestly prayed that He would send me help.
「當我因自己重大嘅損失同所負嘅責任而如此哀哭悲傷之時，我想起上帝，便懇切祈求祂差遣幫助畀我。」
“Immediately the door opened, and a man entered the room, when the people all left it; and he, having a dirt brush in his hand, opened the windows, and began to brush the dirt and rubbish from the room.
「門隨即打開，有一個人走進房間；眾人便都離開了。那人手裏拿着一把掃塵刷，打開窗戶，開始把房間裏的塵土和垃圾掃出去。
“I cried to him to forbear, for there were some precious jewels scattered among the rubbish.
「我向祂呼喊，求祂暫且住手，因為瓦礫之中散落着一些寶貴的珍珠。」
“He told me to ‘fear not,’ for he would ‘take care of them’.
佢對我講：「唔好懼怕」，因為佢會「照料佢哋」。
“Then, while he brushed the dirt and rubbish, false jewels and counterfeit coin, all rose and went out of the window like a cloud, and the wind carried them away. In the bustle I closed my eyes for a moment; when I opened them, the rubbish was all gone. The precious jewels, the diamonds, the gold and silver coins, lay scattered in profusion all over the room.
「跟住，當佢將塵土同垃圾、假寶石同偽幣掃開嗰陣，呢一切都好似雲彩一樣升起，從窗口飄咗出去，畀風吹走咗。喺一片忙亂之中，我合埋雙眼片刻；等我再睜開眼睛嘅時候，垃圾已經完全唔見晒。嗰啲珍貴嘅寶石、鑽石、金幣同銀幣，滿滿當當咁散落喺成個房間各處。
“He then placed on the table a casket, much larger and more beautiful than the former, and gathered up the jewels, the diamonds, the coins, by the handful, and cast them into the casket, till not one was left, although some of the diamonds were not bigger than the point of a pin.
「佢隨後將一個匣子放喺枱上；呢個匣子比先前嗰個大得多，而且更加華美。佢就一把一把噉將嗰啲珠寶、鑽石、錢幣收攏起來，掟進匣子裏，直到一樣都冇剩低；雖然其中有啲鑽石細小得甚至唔大過一枚針尖。」
“He then called upon me to ‘come and see.’
「於是，祂呼召我『來看。』」
“I looked into the casket, but my eyes were dazzled with the sight. They shone with ten times their former glory. I thought they had been scoured in the sand by the feet of those wicked persons who had scattered and trod them in the dust. They were arranged in beautiful order in the casket, everyone in its place, without any visible pains of the man who cast them in. I shouted with very joy, and that shout awoke me.” Early Writings, 81–83.
「我望入棺匣裏面，但我雙眼因所見之景象而目眩。那些寶石所發之光，較先前的榮耀強盛十倍。我以為它們曾被那些邪惡之人的腳，在沙中磨擦；那些人曾把它們撒散，踐踏於塵土之中。它們在棺匣裏排列得美麗而整齊，各各安於其位，絲毫看不出那把它們拋進去之人所費的勞苦。我因極大的喜樂而呼喊，那呼喊便把我喚醒了。」《早期著作》，81–83。
Beginning on page “81,” a symbol of the priests, the dream identifies the history of the Laodicean Seventh-day Adventist church’s work of destroying the foundational truths assembled by Divinity through the humanity of William Miller. The history ends when Miller “shouted with very joy” and the shout “awoke” him. The history represented in the dream concludes at the loud cry of the third angel, which is the climax of the Midnight Cry. The historical narrative of Miller’s dream also represents the waymarks of the Millerite history, and it therefore also represents the parallel history of the movement of the one hundred and forty-four thousand. Just as significant is that the dream’s historical representation also contains a prophetic fractal of the history that began to repeat in 2023.
由第「81」頁開始，作為祭司嘅一個象徵，呢個夢指出老底嘉嘅基督復臨安息日會教會喺其工作歷史中，點樣拆毀嗰啲由神性藉住威廉．米勒嘅人性所組合起嚟嘅根基真理。呢段歷史喺米勒「因極大喜樂而呼喊」之時結束，而嗰一聲呼喊亦「喚醒」咗佢。夢中所表徵嘅歷史，喺第三位天使大聲呼喊之時告終，而呢個大聲呼喊正係午夜呼聲嘅高潮。米勒之夢嘅歷史敘述，同時亦代表米勒派歷史嘅路標，因此亦代表十四萬四千人運動嘅平行歷史。同樣重要嘅係，呢個夢所呈現嘅歷史表徵，亦包含咗一個預言性分形，指向喺2023年開始重複嘅歷史。
The jewels of truth that were recognized in the history of the one hundred and forty-four thousand were placed into the public record in 2004 and then again in 2012, when the presentation of Habakkuk’s Tables gathered a group that was destined to be scattered. Those truths were set upon the table in 2004, with the first presentation of the truths which had been unsealed in 1989. A “few” considered the message then, but in 2012, the series of 95 presentations titled Habakkuk’s Tables brought in a crowd, for the “people began to come in, at first few in number, but increasing to a crowd.”
喺十四萬四千人歷史中所認明嘅真理寶石，已於2004年被載入公開紀錄，及後又喺2012年再次如此；當時《哈巴谷的表》嘅發表聚集咗一班命定要被分散嘅人。呢啲真理早於2004年已被擺上桌上，藉着首次發表那些於1989年已被開啟封印嘅真理。當時只有「少數」人留意呢信息；但到咗2012年，題為《哈巴谷的表》嘅95個講題系列吸引咗一大群人，因為「百姓開始進來，起初人數稀少，後來增至成群。」
From 2012 unto July 18, 2020 those truths were progressively scattered and covered with rubbish. On July 18, 2020, the proponents of the message of Habakkuk’s Tables were scattered for a period of three and a half days.
由2012年直到2020年7月18日，嗰啲真理逐步被分散，並被瓦礫遮蓋。到咗2020年7月18日，哈巴谷石版信息嘅倡導者被分散，歷時三日半。
And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. Revelation 11:7–10.
當佢哋作完見證之後，嗰隻從無底坑上來的獸必要同佢哋交戰，並且勝過佢哋，將佢哋殺害。佢哋的屍首必倒臥在那大城的街上；按屬靈的意思，那城稱為所多瑪，又稱為埃及；我哋的主也曾在那裏被釘十字架。各民、各族、各方、各國的人都要觀看佢哋的屍首三日半，又不容許佢哋的屍首安葬在墳墓裏。住在地上的人就為佢哋歡喜快樂，彼此餽送禮物；因為這兩位先知曾叫住在地上的人受痛苦。啟示錄 11:7–10
On Sabbath, December 30, 2023 Future for America joined a zoom meeting for its first public meeting since July 18, 2020. December 30, 2023 is 1,260 days after July 18, 2020, or “three days and an half.” While Elijah and Moses were dead in the street, the other class is “rejoicing.” Future for America had returned to publishing the prophetic message in July of 2023, for the message that was then to go to the entire earth, would of prophetic necessity need to come from the “wilderness.” Three and a half days, or 1,260 days are a wilderness.
喺安息日，即 2023 年 12 月 30 日，Future for America 參與咗一個 Zoom 聚會；呢次係自 2020 年 7 月 18 日以來佢哋首次公開聚會。2023 年 12 月 30 日，正正係喺 2020 年 7 月 18 日之後 1,260 日，即「三日半」。當以利亞同摩西橫屍街上之時，另一等人卻喺度「歡喜快樂」。Future for America 早喺 2023 年 7 月已經恢復刊發先知信息，因為嗰時將要傳到全地嘅信息，按先知預言嘅必要，必須由「曠野」而出。三日半，即 1,260 日，乃係一段曠野時期。
And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. Revelation 12:6.
那婦人就逃到曠野，在那裏有神為她所預備的地方，使她在那裏得供養一千二百六十日。啟示錄 12:6。
The “wilderness” is “a thousand two hundred and threescore days,” which is 1,260 days, which is also “three days and a half,” and is represented in Revelation 12:6, and “126” is a tithe of 1,260. One of the amazing truths that was then unsealed was the need of repentance in fulfillment of the prayer of the “seven times” in Leviticus twenty-six.
「曠野」就是「一千二百六十日」，即一千二百六十日，也就是「三日半」，並於《啟示錄》12:6 中有所表徵，而「126」乃是一千二百六十的十分之一。當時其中一項被揭開封印的奇妙真理，就是必須悔改，以應驗《利未記》第二十六章中「七次」的禱告。
1,260 days is also a symbol of 2,520 days. The “seven times” against the northern kingdom began in 723 BC and ended in 1798. The midpoint is 538, thus creating 1,260 years that paganism trampled down the sanctuary and host followed by 1,260 that papalism trampled down the sanctuary and host. This prophetic structure is aligned with the 1,260 days from Christ’s baptism to the cross, that is followed by 1,260 prophetic days unto 34 AD, when the gospel went to the Gentiles. Thus, upon two witnesses 1,260 is part of 2,520 days, or Moses’ “seven times” of Leviticus twenty-six.
一千二百六十日亦係二千五百二十日嘅象徵。臨到北方王國嘅「七倍」始於主前723年，終於1798年。其間嘅中點係538年，因而形成咗一千二百六十年，係異教踐踏聖所同軍旅；其後再有一千二百六十年，係教皇制踐踏聖所同軍旅。呢個預言結構，係同由基督受浸直到十字架嘅一千二百六十日相對應；其後再有一千二百六十個預言日，直到主後34年，嗰時福音傳到外邦人。故此，就兩個見證人而言，一千二百六十乃係二千五百二十日嘅一部分，即摩西喺《利未記》二十六章所講嘅「七倍」。
The voice in the wilderness period beginning on Sabbath, July 18, 2020 unto Sabbath, December 30, 2023 began to cry in July of 2023, and when the “wilderness” period ended on Sabbath, December 30, 2023 the resurrection of Moses and Elijah arrived. The message of the voice identified that the waymark of the parallel first disappointments in every reform movement explained the false prediction of July 18, 2020, in the context of the parable of the ten virgins. It called men and women to the repentance represented by the Leviticus twenty-six prayer. Miller’s dream represents that very repentance when he records, “While I was thus weeping and mourning for my great loss and accountability, I remembered God, and earnestly prayed that He would send me help.”
始於安息日，即 2020年7月18日，直到安息日，即 2023年12月30日嘅曠野之聲時期，喺 2023年7月開始呼喊；而當「曠野」時期喺安息日，即 2023年12月30日結束之時，摩西同以利亞嘅復活便來到了。呢把聲音所傳嘅信息指出：喺每一場改正運動之中，那些平行之第一次失望嘅路標，喺十童女嘅比喻脈絡之下，解明咗 2020年7月18日呢個錯誤預測。佢呼召男女去到由利未記第二十六章禱告所表徵嘅悔改之中。米勒嘅夢正正代表住嗰種悔改，當佢記錄話：「當我如此為着自己重大嘅損失同所負嘅責任而哭泣哀傷之際，我便想起上帝，並且懇切祈求祂差遣幫助給我。」
Come and See
來，看見。
Miller’s dream is divided by two expressions of “come and see.” The first time Miller invites people to “come and see,” and the second time the “dirt brush man” invites Miller to come and see. “Come and see” is a prophetic symbol that identifies a prophetic truth that is unsealed. The first four seals each contain the command to “come and see.”
米勒嘅異夢由兩次「你來看」呢個表述分開。第一次係米勒邀請人「你來看」；第二次係「掃塵的人」邀請米勒來看。「你來看」係一個先知性嘅象徵，用以識別一項已被揭開封印嘅先知真理。頭四印每一印都包含「你來看」呢個命令。
And I saw when the Lamb opened one of the seals, and I heard, as it were the noise of thunder, one of the four beasts saying, Come and see. … And when he had opened the second seal, I heard the second beast say, Come and see. … And when he had opened the third seal, I heard the third beast say, Come and see. … And when he had opened the fourth seal, I heard the voice of the fourth beast say, Come and see. Revelation 6:1, 3, 5, 7.
我看見羔羊揭開七印中第一印嘅時候，就聽見四活物中有一個活物發聲，聲音好似雷轟，話：「你來看。」……揭開第二印嘅時候，我聽見第二個活物話：「你來看。」……揭開第三印嘅時候，我聽見第三個活物話：「你來看。」……揭開第四印嘅時候，我聽見第四個活物嘅聲音話：「你來看。」啟示錄 6:1, 3, 5, 7。
The “come and see” in the beginning of Miller’s dream is the alpha and the ending “come and see” is the omega. The dream identifies the unsealing in the beginning of the dream as jewels that when “arranged they reflected a light and glory equaled only to the sun.” When Christ invited Miller to “come and see” the omega, Miller says, “my eyes were dazzled with the sight. They shone with ten times their former glory.” The alpha light was as the sun and the omega light was ten times the sun.
米勒夢境開頭所說的「來看」，乃是阿拉法；而結尾所說的「來看」，乃是俄梅戛。這夢指出，夢境開始時所顯明的開啟，乃是一些寶石；當這些寶石「排列起來時，便反射出一種光與榮耀，惟有太陽方可與之相比。」當基督邀請米勒「來看」那俄梅戛時，米勒說：「這景象使我的眼目眩惑。它們所發的光，乃是先前榮耀的十倍。」阿拉法的光如同太陽，而俄梅戛的光則是太陽的十倍。
Scatter
分散
Miller’s mourning and repentance is represented at the end of the period that began with the first “come and see,” and the last “come and see.” In the period which begins with Miller’s unsealing a message to the people and then ends with Christ unsealing a message to Miller, the word “scatter” is represented “seven times.” Miller will use the word again, but between the first and last unsealing, “scatter” is expressed “seven times.” The Bible identifies the judgment of the “seven times” with the word, “scatter.”
米勒嘅哀傷同悔改，係喺由第一次「你來看」同最後一次「你來看」所開始之時期嘅末了被表明出嚟。喺呢段時期之中，起首係米勒向眾民揭開一個信息，然後終結於基督向米勒揭開一個信息；而喺呢段時期入面，「分散」呢個詞被表明為「七次」。米勒之後仲會再次使用呢個詞；但喺第一次同最後一次揭開之間，「分散」係以「七次」被表達出嚟。聖經將「七次」嘅審判，同「分散」呢個詞聯繫起來。
And I will scatter you among the heathen, and will draw out a sword after you: and your land shall be desolate, and your cities waste. Leviticus 26:33.
我要把你們分散喺列邦之中，又要拔刀追趕你們；你們的地必成為荒涼，你們的城邑必變為荒廢。利未記 26:33。
The very first truth Miller discovered was the “seven times” of Leviticus twenty-six, and in his dream the period between Miller’s message being published and Christ’s message being published, all the foundational truths represented by the work of William Miller were to be covered with the rubbish and counterfeit coins of the theologians of Laodicean Seventh-day Adventism. That rejection of the foundational truths is represented as seven scatterings within the history between the alpha and omega. The “seven times” is a symbol of the work of William Miller, which in turn are the foundations of Seventh-day Adventism, of which; the 2,300 days of Daniel 8:14 are the central pillar of that very foundation. What this identifies is that the 2,520 years of scattering that was the first, or alpha discovery of William Miller marks the beginning of a period, that ended with the omega discovery of William Miller, which was the 2,300 days.
米勒所發現嘅第一個真理，就係《利未記》第二十六章嘅「七次」；而喺佢嘅夢中，自米勒嘅信息被刊布，到基督嘅信息被刊布之間嘅呢段時期，由威廉・米勒工作所代表嘅一切根基真理，都要被老底嘉復臨安息日會神學家嘅瓦礫同假幣所遮蓋。呢種對根基真理嘅棄絕，被表述為阿拉法同俄梅戛之間歷史中嘅七次分散。「七次」乃係威廉・米勒工作嘅象徵，而呢項工作反過來就係復臨安息日會嘅根基；喺呢根基之中，《但以理書》8:14 嘅二千三百日，乃係嗰根基嘅中央柱石。呢一點所表明嘅，乃係：作為威廉・米勒首先、即阿拉法式發現嘅二千五百二十年分散，標誌住一段時期嘅開始；而呢段時期係以威廉・米勒俄梅戛式嘅發現──即二千三百日──告終。
When Laodicean Seventh-day Adventism set aside the “seven times” in 1863, they set aside William Miller’s first discovery, which would be his alpha discovery and his foundational discovery. The last of Miller’s discoveries was the 2,300 days, which was his omega discovery and his capstone discovery. The “seven times” that concluded in 1798 marked the 2,520 and the 2,300 days were marked in 1844.
當老底嘉式嘅基督復臨安息日會喺1863年將「七個時期」擱置一旁時，佢哋就係將威廉・米勒嘅第一個發現擱置一旁；呢個發現乃係佢嘅阿拉法發現，亦係佢根基性嘅發現。米勒最後一個發現乃係二千三百日，呢個係佢嘅俄梅加發現，亦係佢嘅頂石式發現。喺1798年結束嘅「七個時期」標誌住二千五百二十年，而二千三百日則標誌於1844年。
It is the dirt brush man who assembles the jewels after they are scattered for seven times. Then the casket is larger and more beautiful and shines ten times brighter than the sun. Ten is a symbol of a test, and those jewels therefore shine at the test over the day of the sun, so Miller’s dream begins in 1798 and ends at the loud cry of the third angel at the Sunday law.
將寶石喺經過七次分散之後重新聚集起來嘅，乃係嗰個掃塵嘅人。嗰時，寶匣就更大、更美，並且所發出嘅光輝比太陽明亮十倍。十乃係試驗嘅象徵；因此，嗰啲寶石喺對太陽之日嘅試驗之上發光。故此，米勒嘅夢始於1798年，並終於星期日法案時第三位天使嘅大呼聲。
The history of the Millerites from 1798 unto 1863 is also the history from 1798 until the soon-coming Sunday law. The history represented in William Miller’s dream that occurs between Miller saying “come and see” unto the Dirt Brush man saying “come and see,” is both the period of 1798 unto 1863, and also the period of 1798 unto the Sunday law. The line that ends in 1863 is a prophetic fractal of the line that begins in 1798 and ends at the Sunday law. Both those lines are represented in Miller’s dream.
由1798年至1863年米勒派嘅歷史，同樣亦係由1798年直到即將來臨嘅星期日法案嘅歷史。喺威廉·米勒嘅夢境當中，由米勒講「嚟睇」開始，直到掃塵刷之人講「嚟睇」為止所代表嘅歷史，既係1798年至1863年呢段時期，亦都係1798年至星期日法案呢段時期。嗰條終止於1863年嘅線，乃係嗰條由1798年開始並終結於星期日法案之線嘅先知性分形。呢兩條線都喺米勒嘅夢境當中有所表述。
The closed door on October 22, 1844 typifies the closed door at the Sunday law. The prophecy of 2,300 years that was fulfilled in 1844, typifies the Sunday law.
一八四四年十月二十二日嘅關閉之門，乃係主日法令時關閉之門嘅預表。二千三百年嘅預言於一八四四年應驗，亦係主日法令嘅預表。
“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.
「基督作為我哋的大祭司，進入至聖所，為要潔淨聖所，正如《但以理書》8:14所顯明的；人子來到亙古常在者面前，正如《但以理書》7:13所記述的；以及主來到祂的殿中，正如瑪拉基所預言的；都係對同一件事嘅描述。呢件事亦由新郎來赴婚筵所表徵，正如基督喺《馬太福音》25章十個童女嘅比喻中所描述的一樣。」《善惡之爭》，426。
Lines
線條
The omega of Miller’s discoveries was the 2,300-year prophecy, so both 1844 and the Sunday law are represented by the 2,300 years. This means that the 2,520 is the alpha and the 2,300 is the omega of both lines; one line concludes in 1863, and the other line concludes at the Sunday law. On both lines the 2,520 prophecy is the alpha, and or the foundation stone. The fractal of 1798 unto 1863 in the foundational history of the Millerites, also aligns with another fractal in the omega, capstone history of the one hundred and forty-four thousand.
米勒所發現之事物的俄梅戛，乃是二千三百年預言；因此，1844年與星期日法，二者皆由二千三百年所代表。這意味着，二千五百二十既是兩條線的阿爾法，二千三百亦是兩條線的俄梅戛；其中一條線於1863年結束，另一條線則於星期日法結束。在兩條線上，二千五百二十之預言乃是阿爾法，亦即根基石。自1798年至1863年，在米勒派之奠基歷史中的分形，亦與另一個位於俄梅戛、即十四萬四千人之頂石歷史中的分形相對應。
At 9/11 God called His people to return to Jeremiah’s old paths, which are the foundations, which are in turn represented by the messenger of the foundational history, who is in turn represented by his foundational alpha discovery of the “seven times.” The “seven times” is the symbol of the foundations of the one hundred and forty-four thousand, and at 9/11 the sealing of that group began with the testing message of the foundations, represented by the very first foundational truth of William Miller and Adventism. At 9/11 the sealing time began and at the soon-coming Sunday law the sealing time of the one hundred and forty-four thousand concludes.
喺9/11之時，上帝呼召祂的子民歸回耶利米所講嘅古道；呢啲古道就係根基，而呢啲根基又由關乎根基歷史嘅使者所表徵；而嗰位使者，又由佢喺根基性嘅阿拉法發現——「七次」——所表徵。「七次」乃係十四萬四千人之根基嘅象徵；而喺9/11之時，呢一群人嘅蓋印，藉着關乎根基之考驗信息而開始，呢信息乃由威廉·米勒同復臨運動最初、亦即根基性嘅真理所表徵。喺9/11之時，蓋印時期開始；而喺即將來臨嘅星期日法令之時，十四萬四千人嘅蓋印時期便告結束。
That history is a fractal that begins with 2,520 and ends with 2,300, and that history is therefore the third line of prophetic history represented in William Miller’s dream. The 2,520 was fulfilled in 1798 and the 2,300 in 1844. The work represented by the two lines is the work of Christ in combining His divinity with our humanity. It is the work of changing a sinner into a saint, restoring the higher nature to its rightful throne over the lower nature. For this reason, the human body takes 2,520 days to totally reproduce every cell in the body, and that very same body is based upon 23 male chromosomes combined with 23 female chromosomes. Together they produce a living temple, which is represented as the number “46,” which is the period of 1798 to 1844, which is the period of William Miller’s dream from the 2,520 in 1798 unto the 2,300 in 1844.
嗰段歷史乃是一個分形，始於2,520，終於2,300，因此，呢段歷史就係威廉・米勒夢中所代表之先知歷史嘅第三條線。2,520喺1798年應驗，而2,300喺1844年應驗。由呢兩條線所代表嘅工作，乃係基督將祂嘅神性與我哋嘅人性結合嘅工作。呢亦都係將罪人改變為聖徒、使較高嘅性情恢復其合法寶座，統治較低性情嘅工作。正因如此，人體需要2,520日先至能夠將身體每一個細胞完全再生，而同一個身體本身乃係以23條男性染色體與23條女性染色體結合為基礎。兩者一同產生活嘅殿，呢殿以數字「46」作為表徵；而「46」就係1798年至1844年之期間，亦即威廉・米勒夢中由1798年之2,520直到1844年之2,300嗰段時期。
William Miller’s dream also contains another fractal of note. From 9/11 unto the Sunday law is a fractal of 1798 unto the Sunday law, as in 1798 unto 1863. 2023 unto the Sunday law is a fractal of 9/11 unto the Sunday law, and this is the history that all of the lines within Miller’s dream point to as the omega of them all. This is the period where the original truths are magnified ten times the sun.
威廉．米勒嘅夢亦包含另一個值得注意嘅分形。由 9/11 直到星期日法，乃係由 1798 年直到星期日法嘅一個分形，正如由 1798 年直到 1863 年一樣。由 2023 年直到星期日法，乃係由 9/11 直到星期日法嘅一個分形；而呢段歷史，就係米勒夢中所有線路都指向嘅終極 omega。呢段時期，原初嘅真理被放大至如太陽嘅十倍。
The Two Bustles
兩個襯墊裙撐
In the 1840’s, the word “bustle” (as a noun) commonly meant energetic, busy, or noisy activity—often with a sense of fuss, excitement, hurry, or agitation. It referred to lively movement, commotion, or bustling about, whether in a crowd, a household, a marketplace, or during a particular event. The “bustle” of Miller’s dream would thus describe the immediate flurry of activity, excitement, or urgent business happening right then—the transient stir or commotion of the present situation or occasion.
喺十九世紀四十年代，“bustle”一詞（作名詞用）通常指充滿活力、繁忙或喧鬧嘅活動——往往帶有忙亂、興奮、匆促或騷動嘅意味。佢所指嘅，係活躍嘅動作、紛擾，或來回奔走嘅情形，無論係喺人群之中、家庭之內、市場之上，抑或喺某一特定事件期間。因此，米勒個夢中所講嘅 “bustle”，乃係指當時當刻即刻出現嘅一陣活動、興奮，或迫切要辦嘅事——即現前處境或場合中短暫嘅騷動或紛擾。
Miller states, “Then, while he brushed the dirt and rubbish, false jewels and counterfeit coin, all rose and went out of the window like a cloud, and the wind carried them away. In the bustle I closed my eyes for a moment; when I opened them, the rubbish was all gone.”
米勒說：「其後，當他掃去塵土、垃圾、假寶石同偽幣之時，呢一切都如雲一般升起，從窗戶飛散出去，風便把它們吹走。喺一片忙亂之中，我一時間合上了眼；當我再睜開眼時，垃圾已經全都不見了。」
The “bustle” identifies two points in Miller’s dream; The first when the crowd is scattering the jewels, and then when the dirt brush man opens the windows and begins to sweep out the false jewels. The first and alpha bustle is the covering up of the jewels and the second and omega bustle is the restoration of the jewels. During the bustle, Miller closed his eyes. Miller was laid to rest in 1849, the very point that Christ was stretching forth His hand a second time to gather the remnant of His people. Miller then closed his eyes, and in 1850 his truths were again placed upon a table in fulfillment of Habakkuk’s command to write the vision and make it plain. That bustle period, Miller closes his eyes and when he awakes the jewels are in the process of being restored.
「忙亂」喺米勒嘅夢中標示出兩個時點；第一個係群眾將寶石四散拋撒之時，然後就係拂塵人打開窗戶，開始掃出假寶石之時。第一個、亦即阿勒法嘅忙亂，乃係將寶石遮蓋起來；第二個、亦即俄梅戛嘅忙亂，乃係寶石嘅復原。在忙亂期間，米勒閉上了眼睛。米勒於1849年安息，正正就係基督第二次伸出祂嘅手，招聚祂百姓餘民嘅時點。其後米勒就閉上眼睛，而到咗1850年，佢嘅真理再次被擺喺桌上，應驗咗哈巴谷所受嘅吩咐：將異象寫明，使人容易讀。喺嗰段忙亂時期，米勒閉上眼睛；及至佢醒來之時，寶石已經喺復原嘅過程之中。
The second bustle in his dream takes place when the ensign of the one hundred and forty-four thousand is being resurrected, purged and purified as the ensign which Zechariah identifies as jewels upon a crown.
佢夢中第二次嘅騷動，乃係喺十四萬四千人嘅旗號正被復興、潔除並煉淨之時發生；呢旗號就係撒迦利亞所指出、如冠冕上寶石一般嘅旗號。
And the Lord their God shall save them in that day as the flock of his people: for they shall be as the stones of a crown, lifted up as an ensign upon his land. For how great is his goodness, and how great is his beauty! corn shall make the young men cheerful, and new wine the maids. Ask ye of the Lord rain in the time of the latter rain; so the Lord shall make bright clouds, and give them showers of rain, to every one grass in the field. For the idols have spoken vanity, and the diviners have seen a lie, and have told false dreams; they comfort in vain: therefore they went their way as a flock, they were troubled, because there was no shepherd. Mine anger was kindled against the shepherds, and I punished the goats: for the Lord of hosts hath visited his flock the house of Judah, and hath made them as his goodly horse in the battle. Zechariah 9:16–10:3.
到那日，耶和華—他們的 神必拯救他們，如同拯救屬自己子民的羊群一樣；因為他們必像冠冕上的寶石，在他的地上高高舉起，如同旗幟。因他的恩美何等大！他的榮美何等大！五穀必使少年人歡暢，新酒必使處女興旺。當春雨的時候，你們當向耶和華求雨；耶和華必造閃電，賜他們陣雨，使田野各人得草。因為家神所說的是虛空，占卜的所見的是謊言，所講的是假夢；他們的安慰也是徒然。因此眾人如羊流離，因無牧人就受苦。我的怒氣向牧人發作，我必懲罰公山羊；因為萬軍之耶和華眷顧自己的羊群，就是猶大家，必使他們如戰陣上的駿馬。撒迦利亞書 9:16–10:3。
The “flock of His people” are both an ensign and stones (jewels) upon a crown. The flock of His people are identified during the latter rain, for the command is to ask for the latter rain in the time of the latter rain. The flock is contrasted with the “flock” that went their own way, rather than the way of Jeremiah’s old paths. In the time of the latter rain the jewels that are His flock will be His goodly horse in the battle. That “goodly horse” is the church triumphant, represented in the first Christian bride, symbolized by Peter who, as a white horse in the period of the first seal went forth conquering and to conquer.
「祂子民的羊群」既是旗號，也是冠冕上的石頭（寶石）。祂子民的羊群乃是在晚雨期間被辨認出來，因為命令乃是：要在晚雨之時求晚雨。這羊群乃是與那「羊群」相對照；後者偏行己路，並不行耶利米古道的路。在晚雨的時候，那些作為祂羊群的寶石，必在爭戰中成為祂的駿馬。那「駿馬」就是凱旋的教會，表現在最初基督徒的新婦之中，由彼得所象徵；他在第一印時期如同一匹白馬，出去，勝了又要勝。
And I saw when the Lamb opened one of the seals, and I heard, as it were the noise of thunder, one of the four beasts saying, Come and see. And I saw, and behold a white horse: and he that sat on him had a bow; and a crown was given unto him: and he went forth conquering, and to conquer. Revelation 6:1, 2.
我看見羔羊揭開七印中嘅一印，就聽見四活物中有一個發聲，聲音好似雷轟，話：「你來看！」我就觀看，見有一匹白馬；騎在馬上嘅，手裡拿着弓；又有冠冕賜給他；他便出去，勝了又要勝。啟示錄 6:1, 2
Peter therefore is the symbol of the first Christian church of the apostles during the Pentecostal outpouring of the rain, and the symbol of the last Christian church during the latter rain, that was typified by the Pentecostal outpouring.
因此，彼得乃係第一個基督徒使徒教會喺五旬節雨之傾降期間嘅象徵；而由五旬節雨之傾降所預表嘅末後之雨期間嘅最後一個基督徒教會，彼得亦都係其象徵。
And I saw heaven opened, and behold a white horse; and he that sat upon him was called Faithful and True, and in righteousness he doth judge and make war. His eyes were as a flame of fire, and on his head were many crowns; and he had a name written, that no man knew, but he himself. And he was clothed with a vesture dipped in blood: and his name is called The Word of God. And the armies which were in heaven followed him upon white horses, clothed in fine linen, white and clean. Revelation 19:11–14.
我看見天開了，看哪，有一匹白馬；騎在馬上的，稱為誠信真實，祂憑公義施行審判，並且爭戰。祂的眼目如同火焰，頭上戴着許多冠冕；又有寫着的名字，除了祂自己，沒有人知道。祂穿着濺了血的衣袍；祂的名稱為 神之道。在天上的眾軍都騎着白馬跟隨祂，身穿潔白純淨的細麻衣。啟示錄 19:11–14。
The white horses represent Christ’s army that are resurrected in Ezekiel 37, and they are the church triumphant, and they are stones in a crown, for Christ establishes His kingdom of glory in the time of the latter rain. As representatives of His kingdom the one hundred and forty-four thousand are jewels upon the crown which is the symbol of the kingdom he receives at the conclusion of the 2,300 days, which was both October 22, 1844 and will be again at the Sunday law. That kingdom of white horses is raised up during the latter rain, when the windows of heaven are opened, for John saw the white horse when heaven was opened.
啲白馬代表基督喺以西結書37章所復活嘅軍隊，佢哋就係得勝嘅教會，亦都係冠冕上嘅石頭，因為基督喺後雨嘅時期建立祂榮耀嘅國度。作為祂國度嘅代表，十四萬四千人乃係冠冕上嘅寶石；呢頂冠冕乃係祂喺二千三百日結束之時所領受、作為國度象徵嘅冠冕；嗰時既係1844年10月22日，亦都將會喺星期日法令之時再次如此。嗰個由白馬所表徵嘅國度，乃係喺後雨期間被興起，當天上嘅窗戶打開之時；因為約翰所見嘅白馬，正係喺天開了嘅時候。
In the alpha bustle of 1849, Miller closed his eyes in death, for a little moment. Miller was Elijah, and Elijah died on July 18, 2020, and he laid in the street for 1,260 days until he reached the omega bustle and was then awakened. His awakening is marked as arriving when the dirt brush man opened the window of heaven to sweep out the rubbish. The army of white horses is raised when heaven’s window is opened, and when that occurs a separation of true and false is identified. That separation is also identified in the book of Malachi.
喺 1849 年嘅阿拉法喧囂之中，米勒暫時合上咗雙眼而死。米勒就係以利亞，而以利亞喺 2020 年 7 月 18 日死咗，並且躺喺街上 1,260 日，直到佢到達俄梅加喧囂，然後被喚醒。佢嘅甦醒，乃標誌於嗰位掃塵者打開天上嘅窗戶、要把垃圾掃出去之時而臨到。當天上嘅窗戶被打開之時，白馬軍隊就被興起；而當呢件事發生之時，真與假嘅分別就被顯明。呢個分別亦喺《瑪拉基書》當中被指出。
Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it. Malachi 3:10.
「你哋要將當納嘅十分之一，全然送入倉庫，使我家有糧，以此試試我，萬軍之耶和華說，看看我會唔會為你哋敞開天上嘅窗戶，傾福與你哋，甚至無處可容。」瑪拉基書 3:10
The spirits of the prophets are subject unto the prophets, and John in Revelation, Miller’s dream and Malachi provide three witnesses of the time when the windows of heaven are opened. In Miller’s dream it is at the omega of the call to “come and see.” The bustle in the alpha was when the scattering began, and the omega is when the gathering begins.
先知的靈原是順服先知的；而約翰在《啟示錄》中、米勒的夢，以及瑪拉基，提供了三個見證，指明天上的窗戶被打開的時候。在米勒的夢中，這乃是在「你來看」這呼召之俄梅戛的時候。阿拉法中的喧嚷，是在分散開始之時；而俄梅戛，則是在聚集開始之時。
Before we proceed further into Miller’s dream we want to include James White’s commentary on the dream. James White identifies the true jewels as God’s true people and the counterfeit jewels as the wicked. I identify the jewels as truths contrasted with error. The jewels and the counterfeit jewels are both the message and the messengers contrasted with error and false messengers.
在我哋進一步講述米勒嘅夢之前，我哋想先列入雅各．懷特對呢個夢嘅註釋。雅各．懷特指出，真正嘅寶石象徵上帝真正嘅子民，而假冒嘅寶石則象徵惡人。我則認為，寶石係指真理，與錯誤相對照。寶石同假冒嘅寶石，兩者都係指信息同傳信息嘅人，與錯誤同虛假嘅使者相對照。
“BROTHER MILLER’S DREAM
「米勒弟兄嘅夢」
“The following dream was published in the Advent Herald, more than two years since. I then saw that it clearly marked out our past second advent experience, and that God gave the dream for the benefit of the scattered flock.
「以下呢個夢，早喺兩年幾之前，已經刊載於《Advent Herald》。當時我睇見，呢個夢清楚標示出我哋過去對基督第二次降臨嘅經歷；而且，上帝賜下呢個夢，係為咗使分散嘅羊群得益。」
“Among the signs of the near approach of the great and the terrible day of the Lord, God has placed dreams. See Joel 2:28–31; Acts 2:17–20. Dreams may come in three ways; first, ‘through the multitude of business.’ See Ecclesiastes 5:3. Second, those who are under the foul spirit and deception of Satan, may have dreams through his influence. See Deuteronomy 8:1–5; Jeremiah 23:25–28; 27:9; 29:8; Zechariah 10:2; Jude 8. And third, God has always taught, and still teaches his people more or less by dreams, which come through the agency of angels and the Holy Spirit. Those who stand in the clear light of truth will know when God gives them a dream; and such will not be deceived and led astray by false dreams.
「喺主嗰偉大而可畏之日臨近嘅徵兆之中，上帝設立咗異夢。請參閱 Joel 2:28–31；Acts 2:17–20。異夢可以有三種途徑而來：第一，『因事務繁多』而來。請參閱 Ecclesiastes 5:3。第二，凡受撒但污穢之靈同迷惑所轄制嘅人，亦可以因佢嘅影響而有異夢。請參閱 Deuteronomy 8:1–5；Jeremiah 23:25–28；27:9；29:8；Zechariah 10:2；Jude 8。第三，上帝一直都係藉着異夢，或多或少咁教導佢嘅子民；而呢啲異夢乃係藉着天使同聖靈嘅運行而臨到。凡站立喺真理清楚亮光之中嘅人，必知道幾時係上帝賜畀佢哋異夢；咁樣嘅人就唔會受虛假異夢所迷惑，亦唔會畀佢引入歧途。」
“‘And he said, Hear now my words; if there be a prophet among you, I the Lord will make myself known unto him in a vision, and will speak unto him in a dream.’ Numbers 12:6. Said Jacob, ‘The angel of the Lord spake unto me in a dream.’ Genesis 31:2. ‘And God came to Laban the Syrian in a dream by night.’ Genesis 31:24. Read the dreams of Joseph, [Genesis 37:5–9,] and then the interesting story of their fulfilment in Egypt. ‘In Gibeon the Lord appeared to Solomon in a dream by night.’ 1 Kings 3:55. The great important image of the second chapter of Daniel was given in a dream, also the four beasts, etc. of the seventh chapter. When Herod sought to destroy the infant Saviour Joseph was warned in a dream to flee into Egypt. Matthew 2:13.
「『耶和華說：你們且聽我的話；你們中間若有先知，我耶和華必在異象中向他顯現，在夢中與他說話。』民數記 12:6。雅各說：『耶和華的使者在夢中對我說話。』創世記 31:2。『夜間，神在夢中臨到亞蘭人拉班。』創世記 31:24。請讀約瑟的夢，[創世記 37:5–9，] 然後再讀那些夢在埃及應驗的動人史事。『在基遍，夜間，耶和華在夢中向所羅門顯現。』列王紀上 3:5。但以理書第二章中那極其重大之大像，是在夢中賜下的；第七章中的四獸等異象，也是如此。當希律企圖毀滅那幼小的救主時，約瑟在夢中得了警告，要逃往埃及。馬太福音 2:13。」
“‘And it shall come to pass in the LAST DAYS, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams.’ Acts 2:17.
「神說：『到咗末後嘅日子，我要將我嘅靈澆灌凡有血氣嘅；你哋嘅兒女要講預言，你哋嘅少年人要見異象，老年人要作異夢。』」使徒行傳 2:17
“The gift of prophecy, by dreams and visions, is here the fruit of the Holy Spirit, and in the last days is to be manifested sufficiently to constitute a sign. It is one of the gifts of the gospel church.
「說預言嘅恩賜，藉着夢同異象喺此處乃係聖靈所結嘅果子，並且喺末後嘅日子要充分彰顯，以致構成一個兆頭。呢乃係福音教會諸般恩賜之一。」
“‘And he gave some apostles; and some PROPHETS; and some evangelists; and some pastors and teachers; For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ.’ Ephesians 4:11, 12.
「『祂所賜的，有些是使徒；有些是先知；有些是傳福音的；有些是牧者和教師；為要成全聖徒，各盡其職，建立基督的身體。』以弗所書 4:11, 12。」
“‘And God hath set some in the church, first apostles, secondarily PROPHETS,’ etc. 1 Corinthians 12:28. ‘Despise not PROPHESYINGS.’ 1 Thessalonians 5:20. See also Acts 13:1; 21:9; Romans 7:6; 1 Corinthians 14:1, 24, 39. Prophets or prophesyings are for the edification of the church of Christ; and there is no evidence that can be produced from the word of God, that they were to cease before evangelists, pastors and teachers were to cease. But says the objector, ‘There has been so many false visions and dreams that I can not have confidence in anything of the kind.’ It is true that Satan has his counterfeit. He always had false prophets, and certainly we may expect them now in this his last hour of deception and triumph. Those who reject such special revelations because the counterfeit exists, may with equal propriety go a little farther and deny that God ever revealed himself to man in a dream or a vision, for the counterfeit always existed.
「『 神在教會所設立的，第一是使徒，第二是先知，』等等。」哥林多前書 12:28。「『不要藐視先知的講論。』」帖撒羅尼迦前書 5:20。又參使徒行傳 13:1；21:9；羅馬書 7:6；哥林多前書 14:1, 24, 39。先知或先知的講論，乃是為着基督教會的造就；而且，從神的話語之中，並無任何證據可以提出，證明它們要在傳福音的、牧者和教師停止以前就止息。然而，反對者說：『虛假的異象和夢已經有這麼多了，我不能對這一類的事存有信心。』撒但確有他的偽冒。從來都有假先知；當然，在他這最後迷惑並得勢的時辰，我們更可以預料現今也會有。那些因為有偽冒存在，便拒絕此等特別啟示的人，同樣也可以再進一步，否認神曾在夢中或異象中向人啟示祂自己，因為偽冒一向都存在。」
“Dreams and visions are the medium through which God has revealed himself to man. Through this medium he spake to the prophets; he has placed the gift of prophecy among the gifts of the gospel church, and has classed dreams and visions with the other signs of the ‘LAST DAYS.’ Amen.
「夢同異象，乃係上帝向人顯明自己所用嘅媒介。藉住呢一種媒介，佢曾向眾先知說話；佢又將先知嘅恩賜安置喺福音教會各樣恩賜之中，並且將夢同異象，同其餘屬於『末後日子』嘅徵兆並列。阿們。」
“My object in the above remarks has been to remove objections in a scriptural manner, and prepare the mind of the reader for the following.
「我以上所作之評論，目的乃在於以合乎聖經之方式除去各樣反對意見，並使讀者之心思為下文所述作好準備。 」
“WM. MILLER,
「威廉·米勒，」
“Low Hampton, N. Y. Dec. 3, 1847.” James White, Brother Miller’s Dream, 1–6.
「紐約州羅咸頓，1847年12月3日。」James White，《Brother Miller’s Dream》，1–6。
“1. The ‘casket’ represents the great truths of the Bible, relative to the second advent of our Lord Jesus Christ, which were given Brother Miller to publish to the world.
「1. 『匣子』象徵聖經中有關我主耶穌基督第二次降臨之重大真理；這些真理乃賜予米勒弟兄，叫他向世人傳揚。
“2. The ‘key attached’ was his manner of interpreting the prophetic Word—Comparing scripture with scripture—the Bible its own interpreter. With this key Brother Miller opened the ‘casket,’ or the great truth of the advent to the world.
「2. 所謂『附帶的鑰匙』，乃係佢詮釋預言之道嘅方法——以經解經——以聖經自解聖經。米勒弟兄就係用呢把鑰匙打開咗個『匣子』，即係將主降臨於世呢個偉大真理揭示出嚟。」
“3. The ‘jewels, diamonds, etc.’ of ‘all sorts and sizes’ so ‘beautifully arranged in their several places in the casket’ represent the children of God, [Malachi 3:17,] from all the churches, and from almost every station, and situation of life, who received the advent faith, and were seen to take a bold stand in their several stations, in the holy cause of truth. While moving in this order, each attending to his own duty, and walking humbly before God, ‘they reflected a light and glory’ to the world, equaled only by the church in the days of the apostles. The message, [Revelation 14:6,7,] went as it were, upon the wings of the wind, and the invitation, ‘Come, for all things are now ready,’ [Luke 14:17.] went abroad with power and effect.
「3. 那些「各樣各式各樣大小」而又「極其美麗地安放在匣內各自位置上」的「寶石、鑽石等等」，乃代表神的兒女，[瑪拉基書 3:17，] 他們來自各教會，亦來自人生中幾乎各樣身分與境況；這些人領受了基督復臨的信仰，並且顯明在各自的崗位上，為神聖真理的聖工，勇敢地站立得穩。當他們按着這樣的秩序而行，各人留心自己的本分，並在神面前存謙卑而行的時候，「他們便向世界反照出光明與榮耀」，這光明與榮耀，惟有使徒時代的教會足可與之相比。那信息，[啟示錄 14:6,7，] 彷彿乘着風的翅膀傳揚出去；而那邀請：「來吧，因為樣樣都齊備了，」[路加福音 14:17。] 也大有能力、大見果效地廣傳開去。」
“4. ‘The people began to come in, at first few in number, but increased to a crowd.’ When the advent doctrine was first preached by Brother Miller, and a very few others, it had but little effect, and but very few were waked up by it; but from 1840 to 1844, wherever it was preached, the whole community was aroused.
「4.『啲人開始陸續進來，起初人數不多，後來增至成群。』當米勒弟兄以及極少數其他人最初傳講基督復臨之道時，所產生嘅影響甚微，因而被喚醒嘅人亦極少；但自1840年至1844年，無論喺邊處傳講此道，整個社群都被喚醒起來。」
“5. When the flying angel [Revelation 14:6–7] first began to preach the everlasting good news, ‘Fear God, and give glory to him; for the hour of his judgment is come,’ many shouted for joy in view of the coming of Jesus, and the restitution, who afterwards opposed and scoffed and ridiculed the truth that a little before filled them with joy. They troubled and scattered the jewels. This brings us to the autumn of 1844, when the scattering time commenced.
「5．當那飛翔的天使〔啟示錄 14:6–7〕初次開始傳講永遠的福音：『應當敬畏上帝，將榮耀歸給他；因他施行審判的時候已經到了。』許多人一想到耶穌的來臨和萬有的復興，便歡呼喜樂；然而後來，他們竟反對、嗤笑、譏誚那不久之前還曾使他們滿心喜樂的真理。他們擾亂並分散了那些寶石。這就把我們帶到 1844 年的秋天，那時分散的時期開始了。」
“Mark this: It was those who once ‘shouted for joy’ that troubled and scattered the jewels. And none have so effectually scattered the flock, and led them astray since 1844, as those who once preached the truth, and rejoiced in it; but have since denied the work of God, and the fulfillment of prophecy in our past advent experience.
「你要記住：正是那些曾經『歡呼快樂』的人，擾亂並分散了這些寶石。自1844年以來，沒有任何人比那些曾經傳講真理、並且因真理而歡喜的人，更有效地將羊群分散、引入歧途；但他們後來卻否認了上帝的工作，以及預言在我們過去復臨經歷中的應驗。
“6. The ‘spurious jewels and counterfeit coin’ that were scattered among the genuine, clearly represent false converts, or ‘strange children,’ [Hosea 5:7] since the door was shut in 1844.
「6. 散佈喺真珠寶同真幣當中嘅『偽造珠寶同假幣』，顯然係代表自1844年以來、及至門已經關上之後嘅假悔改者，或者『外人所生的兒女』，[何西阿書 5:7]。 」
“7. The ‘dirt and shavings, sand and all manner of rubbish,’ represent the various and numerous errors that have been brought in among second advent believers, since the autumn of 1844. Here I will notice a few of them.
「7．『污泥同刨花、沙土並各樣垃圾，』乃代表自1844年秋以來，被帶進復臨信徒中間種種而又繁多嘅錯謬。喺呢度，我要提到其中幾樣。」
“1. The stand that some of the ‘shepherds’ presumptuously took immediately after the Midnight cry was given, that the solemn melting power of the Holy Ghost that attended the seventh month movement was a mesmeric influence. George Storrs was among the first to take this stand. See his writings in the latter part of 1844, in the Midnight-Cry, then published in New York City. J. V. Himes, at the Albany Conference in the spring of 1845, said that the seventh month movement produced mesmerism seven feet deep. This I am told by one who was present, and heard the remark. Others who took an active part in the seventh month cry, have since pronounced that movement the work of the Devil. Attributing the work of Christ and the Holy Ghost to the Devil was in the days of our Savior, blasphemy, and it is blasphemy now. 2. The many experiments on definite time. Since the 2300 days ended in 1844, quite a number of times have been set, by different individuals, for their termination. In doing this they have removed the ‘landmarks,’ and have thrown darkness and doubt over the whole advent movement. 3. Spiritualism with all its fancies and extravagances. This wile of the Devil, which has accomplished an awful work of death, is very fitly represented by ‘shavings,’ and ‘all manner of rubbish.’ Many of those who drank down the poison of spiritualism admitted the truth of our past advent experience, and from this fact many have been made to believe that spiritualism was the natural fruit of believing that God conducted the great advent movements in 1843 and 1844. Peter, speaking of those who should ‘bring in damnable heresies, even denying the Lord that bought them,’ says ‘BY REASON OF WHOM THE WAY OF TRUTH SHALL BE EVIL SPOKEN OF.’ 4. S. S. Snow professing to be ‘Elijah the Prophet.’ This man in his strange and wild career, has also acted his part in this work of death, and his course has had a tendency to bring the true position for the waiting saints into disrepute, in the minds of many honest souls.
「1. 有啲『牧者』喺午夜呼聲發出之後，竟然狂妄自大地採取咗一個立場，聲稱伴隨住七月運動而來、聖靈莊嚴而熔化人心嘅能力，只不過係一種催眠術式嘅影響。George Storrs 係最早採取呢個立場嘅人之一。請參閱佢喺 1844 年後期刊於當時喺紐約市出版嘅《Midnight-Cry》入面嘅著作。J. V. Himes 喺 1845 年春天 Albany Conference 上話，七月運動所產生嘅催眠術深達七呎。呢句說話，係一位當時在場並親耳聽見此言論者話畀我知嘅。其他一啲曾經積極參與七月呼聲嘅人，其後竟宣稱嗰場運動係魔鬼嘅工作。將基督同聖靈嘅工作歸諸魔鬼，喺我哋救主嘅日子係褻瀆，而家亦都係褻瀆。2. 關於明確時日嘅眾多試驗。自從 2300 日喺 1844 年終結以來，不同嘅人已經定出過相當多個時候，作為佢哋終止嘅日期。佢哋咁樣做，就係挪移咗『地標』，並且令整個復臨運動籠罩喺黑暗同疑惑之中。3. 招魂術及其一切幻想同狂妄放縱。呢一個魔鬼嘅詭計，已經成就咗一場可怕嘅死亡工作，實在非常恰當地可以用『刨花』同『各樣垃圾』嚟表明。好多飲下咗招魂術毒素嘅人，都承認我哋過去復臨經驗嘅真理；而正因為呢一點，好多人遂被引致相信，招魂術乃係相信神曾於 1843 同 1844 年引導嗰幾場重大復臨運動所自然結出嘅果子。彼得論到嗰啲將要『私自引進陷害人嘅異端，連買贖他們嘅主也不承認』嘅人時，話：『因他們的緣故，真道必被毀謗。』4. S. S. Snow 自稱為『先知以利亞』。呢個人喺佢奇異而狂野嘅行徑之中，亦都喺呢場死亡工作裏面扮演咗自己嘅角色；而佢嘅所作所為，喺好多誠實心靈嘅心目中，有一種傾向，就係使等候中聖徒嘅真正立場蒙受羞辱。」
“To this catalogue of errors I might add many more, such as the ‘thousand years’ of Revelation 20:4, 7, in the past, the 144,000 of Revelation 7:4; 14:1, those who ‘arose and came out of the graves’ after Christ’s resurrection, the no-work doctrine, the doctrine of the destruction of infants, etc. etc. These errors were so industriously propagated, and urged upon the waiting flock that, at the time Brother Miller had the dream the true jewels were ‘excluded from sight,’ and the words of the prophet were applicable—‘And judgment is turned away backward, and justice standeth afar off,’ etc. etc. See Isaiah 56:14.
喺呢一連串錯謬之中，我仲可以再加上好多別的，例如：將啟示錄20:4, 7所講嘅「一千年」置於過去；啟示錄7:4；14:1所講嘅十四萬四千人；以及基督復活之後「起來、從墳墓裡出來」嘅嗰啲人；唔作工嘅道理；嬰孩被毀滅嘅道理；等等，等等。呢啲錯謬被人極其勤勉咁傳揚，又強力灌輸俾嗰群等候嘅羊群，以致到米勒弟兄發夢嘅時候，真正嘅寶石已經「被遮蔽，唔得見到」，而先知嘅話正好適用——「並且公平轉而退後，公義站在遠處」，等等，等等。見以賽亞書56:14。
“At that time there was not an advent paper in the land that advocated the cause of present truth. The ‘Day-Dawn,’ was the last to defend the true position of the little flock; but that died a number of months before the Lord gave Brother Miller this dream; and in its last dying struggle pointed the weary sighing saints to 1877, then thirty years in the future, as the time of their final deliverance. Alas! alas! No wonder that Brother Miller in his dream, ‘sat down and wept’ over this sad state of things.
「喺嗰時，國中並冇一份復臨刊物為現今真理嘅事工辯護。《Day-Dawn》乃係最後一份維護小群真實立場嘅刊物；但喺主將呢個夢賜畀米勒弟兄之前數月，佢已經停刊；而且喺佢臨終前最後嘅掙扎之中，竟將嗰啲疲憊歎息嘅聖徒指向一八七七年——當時尚在三十年之後——視之為佢哋最終得拯救嘅時候。哎呀！哎呀！難怪米勒弟兄喺夢中，因着呢種可悲嘅景況，「坐下哭泣」。
“8. The casket, represents the advent truth that Brother Miller published to the world, as is marked out by the parable of the ten virgins. Matthew 25:1–11. First the time, 1843, second, the tarrying time, third the midnight cry, at the seventh month, 1844, and fourth, the shut door. No one who has read the Second Advent papers since 1843, will deny that Brother Miller has advocated these four important points in advent history. This harmonious system of truth or ‘casket’ has been torn in pieces, and scattered among the rubbish by those who have rejected their own experience, and have denied the very truths that they, with Brother Miller so fearlessly preached to the world.
「8．櫃子，乃代表米勒弟兄向世界所刊佈之復臨真理，正如十個童女的比喻所標明的。馬太福音25:1–11。第一，時間，1843年；第二，遲延的時候；第三，半夜的呼聲，在1844年第七月；第四，關了的門。凡自1843年以來讀過復臨報刊的人，必不會否認米勒弟兄曾倡導復臨歷史中這四個重要的要點。這一套和諧一致的真理體系，或「櫃子」，已被那些拒絕自己親身經驗、並否認他們自己曾與米勒弟兄一同那樣無畏地向世界所傳講之真理的人，撕碎拆散，拋在瓦礫之中。
“9. The man with the ‘dirt-brush’ represents the clear light of present truth, as brought to view by the third angel’s message, [Revelation 14:9–12,] which is now purging the errors away from the remnant. The cause of present truth began to revive in the spring of 1848, and has been rising and gaining strength from that time to the present. The ‘dirt-brush’ has been moving, and the errors have been passing away before the clear light of truth, and some of the precious jewels, who but a short time since were covered up and excluded from sight by darkness and error, now stand in the clear light of present truth.
「9. 那個手執『掃垢刷』的人，乃係代表現代真理嘅清晰亮光，正如第三位天使嘅信息所彰顯出嚟嘅一樣，[啟示錄 14:9–12，] 呢亮光而家正將餘民中嘅錯謬潔除。現代真理嘅事工喺1848年春開始復興，自嗰時起直到如今，不斷上升並增長力量。『掃垢刷』一直喺度移動，而各樣錯謬喺真理清晰嘅亮光面前不斷消逝；並且有一啲寶貴嘅珠玉，喺不久之前仲被黑暗同錯謬遮蓋、以致隱而不見，如今都企立喺現代真理清晰嘅亮光之中。」
“This work of bringing out the jewels, and purging away error is fast increasing, and is destined to move on with increasing power, until the saints are all searched out, and receive the seal of the living God. Compare this with the thirty-fourth chapter of Ezekiel, and you will see that God has promised to gather his flock that have been scattered in this dark and cloudy day, since 1844. Before Jesus comes, the ‘little flock’ will be gathered into the ‘unity of the faith.’ Jesus is now purifying ‘unto himself a peculiar people, zealous of good works,’ and when he comes he will find his ‘church not having spot, or wrinkle, or any such thing.’ ‘Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner, etc.’ Matthew 3:12.
「呢項揀出寶石、除淨謬誤嘅工作，正迅速增長，並且注定要以愈來愈大嘅能力繼續推進，直到眾聖徒都被搜尋出來，並領受永生上帝嘅印記。請將此與以西結書第三十四章互相比較，你就會看見，自一八四四年以來，喺呢個幽暗多雲嘅日子裏，上帝已應許要招聚祂分散了嘅羊群。喺耶穌再來之前，『小群』必要被聚集，進入『信仰上嘅合一』。耶穌現今正潔淨『歸於自己嘅子民，特作自己嘅產業，熱心為善』，及至祂來嘅時候，祂必看見自己嘅『教會毫無玷污、皺紋等類嘅病』。『祂手裏拿着簸箕，要徹底揚淨祂嘅場，把麥子收在倉裏，等等。』馬太福音 3:12。」
“10. The second ‘casket much larger and more beautiful than the former’ into which the scattered ‘jewels,’ ‘diamonds’ and coins were gathered, represents the broad field of living present truth into which the scattered flock will be gathered, even 144,000, all of them having the seal of the living God. Not one of the precious diamonds will be left in the dark. Although some are not bigger than the point of a pin, they will not be overlooked, and left out in this day when God is making up his jewels. [Malachi 3:16–18] He can send his angels and haste them out as he did Lot out of Sodom. ‘A short work will the Lord make upon the earth.’ ‘He will cut it short in righteousness.’ See Romans 9:28.” James White, Footnotes to Brother Miller’s Dream.
「10. 第二個『匣子，比先前那個大得多，也美麗得多』，其中把分散了的『珠寶』、『鑽石』和錢幣收聚起來，乃是代表那廣闊之活的現代真理的領域；那分散了的羊群，甚至十四萬四千人，都要被收聚到其中，他們全都有永生上帝的印記。那些寶貴的鑽石，沒有一顆會被留在黑暗中。縱然有些細小得不過如針尖一般，也決不會被忽略，也不會在上帝正在收聚祂珠寶的這日子被遺漏。〔瑪拉基書 3:16–18〕祂能差遣祂的天使，催促他們出來，正如祂催促羅得出所多瑪一樣。『主必在地上施行祂的工，完成得又快又決。』『祂必按公義將這工縮短。』見《羅馬書》9:28。」雅各‧懷特，《米勒弟兄之夢》的註腳。