In 1844, the doctrine of the seventh-day Sabbath was unsealed and then emphasized to Sister White when she looked into the ark of the covenant. She also recorded that in the last days the doctrine of the incarnation possessed the same heavenly emphasis. The seventh-day Sabbath, represents the special light from the ark when the antitypical Day of Atonement began, and the seventh-year Sabbath represents the special light from the ark when the antitypical Day of Atonement reaches its conclusion.
喺1844年，第七日安息日嘅道理被揭開，其後當懷愛倫姊妹觀看約櫃之時，呢一道理又被特別強調。佢亦記錄到，喺末後嘅日子，道成肉身嘅道理同樣帶有嚟自天上嘅強調。第七日安息日，象徵當預表性嘅贖罪日開始之時，由約櫃所發出嘅特別亮光；而第七年安息年，則象徵當預表性嘅贖罪日達到終局之時，由約櫃所發出嘅特別亮光。
The doctrine of the incarnation is typified in the last holy convocation of Leviticus twenty-three; it is the omega to the seventh-day Sabbath, which is the first holy convocation at the beginning of Leviticus twenty-three. That first Sabbath represents God’s creative power and the last Sabbath represents His recreative power. That first Sabbath is represented by the number “23” and the last by the number “252.”
道成肉身嘅教義，乃係由利未記二十三章最後一個聖會所預表；相對於利未記二十三章開首第一個聖會——第七日安息日——佢乃係個俄梅嘎。第一個安息日代表神創造嘅大能，而最後一個安息日則代表祂再創造嘅大能。第一個安息日由數字「23」所表徵，最後一個則由數字「252」所表徵。
Those two symbols are the bookends of Leviticus twenty-three and they are also the bookends for the Millerite history. 1798 was the fulfillment of the 2,520 years against the northern kingdom of Israel and the 2,300 years was fulfilled October 22, 1844. When Sister White was led into the sanctuary and gazed upon the Ten Commandments, she was typifying God’s latter-day people who follow Christ into the Most Holy Place when He is finishing His work of at-one-ment. The temple test is the test of following the Lamb whithersoever He goeth.
嗰兩個象徵乃係《利未記》二十三章嘅兩端標記，同時亦都係米勒派歷史嘅兩端標記。1798年乃係針對以色列北國嘅2,520年之應驗，而2,300年則喺1844年10月22日應驗。當懷姊妹被引進聖所，並注視十誡之時，佢所預表嘅，乃係神末後日子嘅子民——當基督完成祂使人與神和好之工作時，跟隨祂進入至聖所嘅人。聖殿嘅考驗，就係無論羔羊往邊度去，都跟隨祂嘅考驗。
These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. Revelation 14:4.
這些人未曾被婦女沾污，因為他們是童身。這些人乃是羔羊無論往哪裏去，他們都跟隨他。這些人是從人間買贖出來的，作為獻與神和羔羊的初熟果子。啟示錄 14:4
Sister White, as a prophet was illustrating the faithful at the beginning who entered the Most Holy Place by faith, and in so doing she was providing an example of the faithful at the end who enter by faith into the Most Holy Place and then gaze into the ark. What they see illuminated there is the doctrine of the incarnation, the finishing of the at-one-ment. They see the two covering cherubs representing the two Sabbaths of creation and re-creation. They see the 252 on one side of the ark and the 23 on the other and recognize that in agreement with creation and re-creation; 23 represents the marriage of Divinity with humanity, and they see 252 as the symbol of a human’s transformation into a human that is combined with Divinity.
懷愛倫姊妹作為一位先知，當時乃係在描繪起初那些憑信心進入至聖所的忠心之人；而藉此，她亦提供了一個榜樣，說明末後那些憑信心進入至聖所、繼而注目觀看約櫃的忠心之人。佢哋喺其中所見、並被光照顯明的，乃係道成肉身的教義，以及使人與上帝合一之工的完成。佢哋看見那兩個遮掩的基路伯，象徵創造與再創造的兩個安息日。佢哋又看見約櫃一邊有252，另一邊有23，並認明這與創造及再創造相一致；23代表神性與人性的婚合，而佢哋亦看見252乃係一個人的改變，成為一個與神性結合之人的象徵。
The mercy seat was not to be removed, so for Sister White to look inside was a special revelation, and prophetically the illustration is more for the latter days, than the days in which she lived. By beholding we are changed. The temple test is Christ leading His virgin people into His temple, step by step. Prophetic truths represent the steps along the path that is lightened by the message of the Midnight Cry.
施恩座係不可移開嘅，所以懷愛倫姊妹得以向內觀看，乃係一個特別嘅啟示；而且，按住預言性嘅意義，呢個表象更係為末後嘅日子，而唔係主要為佢所生活嘅時代。人因觀看而改變。聖殿嘅考驗，就係基督一步一步引領祂嘅童女人民進入祂嘅聖殿。預言嘅真理，乃係代表嗰啲步驟，沿住被午夜呼聲嘅信息所照亮嘅道路而前行。
The Millerite temple of forty-six years is a step.
米勒派嗰座建築咗四十六年嘅聖殿，只係一步。
The human temple of “23,” (male and female, He created them) is a step.
「二十三」嘅人類殿宇，（男同女，祂創造咗佢哋）係一步。
Christ raising His temple in three days is a step.
基督喺三日之內興起祂嘅殿，乃係一步。
The storehouse is the temple of Malachi.
瑪拉基書所指嘅倉庫，就係聖殿。
Nehemiah cleansed the storehouse from the profanation of Tobiah.
尼希米潔淨咗庫房，除去多比雅所帶來嘅玷污。
That temple was where the high priest Hilkiah discovered the writings of Moses during the revival of king Josiah.
嗰座殿，就係大祭司希勒家喺約西亞王復興之時，發現摩西書卷嘅地方。
The temple Nehemiah cleansed from profanation is the same temple Christ twice cleansed from it’s “sacrilegious profanation” as Sister White states.
尼希米所潔淨、脫離褻瀆嘅聖殿，正係基督兩次潔淨、使其脫離「褻聖嘅玷污」嘅同一座聖殿，正如懷愛倫姊妹所講。
The casket of Miller’s dream was a step.
米勒夢中嘅棺柩乃係一級台階。
Once Christ has led His faithful in the Most Holy Place, He leads them, as represented by Sister White to the ark, raises the mercy seat and allows them to look inside. When they look inside they see both the doctrine of the incarnation and the seventh-day Sabbath is invested with a soft halo. Line upon line those who recognize the doctrines that are “invested with a soft radiance” align with Sister White entering the Most Holy Place by faith and looking into the ark.
當基督已經帶領祂忠心嘅子民進入至聖所之後，祂就如懷愛倫姊妹所表徵嘅一樣，帶領佢哋去到約櫃前，掀起施恩座，並容許佢哋向內觀看。當佢哋向內觀看嘅時候，佢哋就看見，道成肉身嘅教義同第七日安息日，都被一層柔和嘅光暈所籠罩。一行一行，凡承認嗰啲「被柔和光輝所籠罩」之教義嘅人，便與懷愛倫姊妹一致，憑信心進入至聖所，並觀看約櫃之內。
The ancient prophets spoke more specifically for the latter days than the days in which they lived. When those ancient prophets themselves become part of the testimony, they represent God’s people in the latter days, and God’s people in the latter days are the one hundred and forty-four thousand. Sister White is perhaps the most important ancient prophet, for all her illustrations represent the alpha history of the omega history of the one hundred and forty-four thousand. All the prophets illustrate the remnant, but Sister White also represents a beginning history that is fulfilled in the ending history—to the very letter.
古時嘅先知所講論嘅，較佢哋自己所生活嘅日子，更具體地係指向末後嘅日子。當嗰啲古時嘅先知本身亦成為見證嘅一部分之時，佢哋就代表末後日子中上帝嘅子民，而末後日子中上帝嘅子民，就係十四萬四千人。懷愛倫姊妹或者可算係最重要嘅古代先知，因為佢一切嘅例證，都代表住十四萬四千人之俄梅戛歷史嘅阿勒法歷史。所有先知都表徵餘民；但懷愛倫姊妹亦代表一段開端嘅歷史，而呢段歷史會喺終結嘅歷史中應驗——絲毫不差。
In the alpha foundational history, Sister White in vision, is taken into the Most Holy Place of the heavenly sanctuary. Once there, the mercy seat upon the ark of the covenant, a seat that was not to be removed, was raised so that Sister White could gaze inside where she saw the Ten Commandments.
喺阿爾法根基歷史之中，懷姊妹喺異象裏，被帶到天上聖所之至聖所。到咗嗰度，約櫃上嘅施恩座——一個不可挪移嘅座位——被舉起，好使懷姊妹可以望入其中，喺嗰度佢看見咗十條誡命。
“In the holiest I saw an ark; on the top and sides of it was purest gold. On each end of the ark was a lovely cherub, with its wings spread out over it. Their faces were turned toward each other, and they looked downward. Between the angels was a golden censer. Above the ark, where the angels stood, was an exceeding bright glory, that appeared like a throne where God dwelt. Jesus stood by the ark, and as the saints’ prayers came up to Him, the incense in the censer would smoke, and He would offer up their prayers with the smoke of the incense to His Father. In the ark was the golden pot of manna, Aaron’s rod that budded, and the tables of stone which folded together like a book. Jesus opened them, and I saw the Ten Commandments written on them with the finger of God. On one table were four, and on the other six. The four on the first table shone brighter than the other six. But the fourth, the Sabbath commandment, shone above them all; for the Sabbath was set apart to be kept in honor of God’s holy name. The holy Sabbath looked glorious—a halo of glory was all around it. I saw that the Sabbath commandment was not nailed to the cross. If it was, the other nine commandments were; and we are at liberty to break them all, as well as to break the fourth. I saw that God had not changed the Sabbath, for He never changes. But the pope had changed it from the seventh to the first day of the week; for he was to change times and laws.” Early Writings, 32.
「喺至聖所之中，我見到一個約櫃；櫃頂同四邊都係極純嘅金。約櫃兩端各有一個美麗嘅基路伯，翅膀張開喺櫃上。佢哋嘅面彼此相向，並且向下觀看。天使中間有一個金香爐。喺約櫃上方，即係天使站立之處，有極其明亮嘅榮耀，睇落好似神居住嘅寶座。耶穌站喺約櫃旁邊；當聖徒嘅祈禱上升到祂面前嘅時候，香爐中嘅香就發出煙氣，祂便將佢哋嘅祈禱同香嘅煙一齊獻畀祂嘅父。約櫃裏面有盛嗎哪嘅金罐、發過芽嘅亞倫杖，同埋兩塊石版；石版合埋起上嚟，好似一本書。耶穌打開石版，我見到十誡係用神嘅指頭寫喺上面。一塊石版上有四條，另一塊上有六條。第一塊石版上嘅四條，比其餘六條更加明亮。但第四條，即安息日嘅誡命，喺一切之上發光；因為安息日乃係分別出嚟，為要尊崇神嘅聖名而守。神聖嘅安息日顯得榮美——四圍都有榮耀嘅光環。我見到，安息日嘅誡命並冇有被釘喺十字架上。若果係咁，其餘九條誡命都同樣被釘上去；咁我哋就可以自由違犯全部誡命，正如違犯第四條一樣。我見到神並冇有更改安息日，因為祂從不改變。但教皇將佢由一週嘅第七日改為第一日；因為佢就係嗰位要改變節期同律法嘅。」《早期著作》，32。
The doctrine of the seventh-day Sabbath was the alpha doctrine of the foundational history of the Millerite movement that began as the Philadelphian Millerite movement, then transformed unto the Laodicean Millerite movement in 1856, and then unto the Laodicean Seventh-day Adventist Church in 1863. Sister White also identifies the omega doctrine in the history of the latter days, when the Laodicean movement of the one hundred and forty-four thousand transforms into the Philadelphian movement of the one hundred and forty-four thousand. The alpha and omega lights are represented by the doctrine of the seventh-day Sabbath and the doctrine of the incarnation.
第七日安息日嘅道理，乃係米勒派運動奠基歷史中嘅阿爾法道理；呢個運動起初係非拉鐵非米勒派運動，其後於1856年轉變為老底嘉米勒派運動，再於1863年轉變為老底嘉基督復臨安息日會。懷姊妹亦指出，在末後日子嘅歷史中，當十四萬四千人嘅老底嘉運動轉變為十四萬四千人嘅非拉鐵非運動之時，存在一個奧米加道理。阿爾法與奧米加嘅亮光，乃分別由第七日安息日嘅道理同埋道成肉身嘅道理所表徵。
“Those who commune with God walk in the light of the Sun of Righteousness. They do not dishonor their Redeemer by corrupting their way before God. Heavenly light shines upon them. As they near the close of this earth’s history, their knowledge of Christ, and of the prophecies relating to him, greatly increases. They are of infinite worth in God’s sight; for they are in unity with his Son. To them the word of God is of surpassing beauty and loveliness. They see its importance. Truth is unfolded to them. The doctrine of the incarnation is invested with a soft radiance. They see that the Scripture is the key that unlocks all mysteries and solves all difficulties. Those who have been unwilling to receive the light and walk in the light will be unable to understand the mystery of godliness, but those who have not hesitated to take up the cross and follow Jesus, will see light in God’s light.” The Southern Watchman, April 4, 1905.
「與上帝相交的人，行在公義之日的光中。他們不會在上帝面前敗壞自己的道路，以致羞辱他們的救贖主。天上的光照耀在他們身上。當他們臨近這世界歷史的終局之時，他們對基督的認識，以及對那與祂有關之預言的認識，都大大增長。在上帝眼中，他們具有無限的價值；因為他們與祂的兒子合而為一。對他們而言，上帝的話語具有超乎一切的華美與可愛。他們看見其重要性。真理向他們展開。道成肉身的教義披上一層柔和的光輝。他們看見，聖經乃是開啟一切奧祕、解答一切難題的鑰匙。那些不願領受光並行在光中的人，必不能明白敬虔的奧祕；但那些毫不遲疑背起十字架跟從耶穌的人，必在上帝的光中得見光明。」《The Southern Watchman》，1905年4月4日。
The “doctrine of the incarnation” is also called the “mystery of godliness.”
「道成肉身的教義」亦稱為「敬虔的奧祕」。
And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory. 1 Timothy 3:16.
無可爭議，敬虔的奧祕實在偉大：神在肉身顯現，在靈裡稱義，被天使看見，被傳於外邦之中，在世上被人信服，被接升入榮耀裡。提摩太前書 3:16
The “mystery” is hidden until the final generation, when the faithful see that the doctrine of the incarnation is the omega of the seventh-day Sabbath.
呢個「奧祕」一直隱藏，直到末後一代，嗰時忠心嘅人就會看見，道成肉身嘅教義乃係第七日安息日嘅俄梅戛。
Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory. Colossians 1:26, 27.
就係歷世歷代以來所隱藏嘅奧祕，但如今已經向祂嘅聖徒顯明出來。神願意叫佢哋知道，呢個奧祕喺外邦人中間榮耀嘅豐盛究竟係乜嘢；就係基督喺你哋裏面，成為榮耀嘅盼望。歌羅西書 1:26, 27。
It is fitting that it is Colossians 1:26 that speaks of a “mystery” that “hath been hid,” but that mystery is “made manifest” in the latter days. Prophetic light is made manifest when prophecy is unsealed, as represented in Daniel twelve where at the end of 1,260 days, at the time of the end a prophecy is unsealed. The prophecy that has been hid for generations is unsealed, and the prophecy is the truth which when unsealed is the “glory” that is made known unto the Gentiles at the Sunday law. That mystery is Christ in you the hope of glory, which is accomplished in the days of the sounding of the seventh trumpet.
歌羅西書 1:26 提到一個「奧祕」，而這奧祕乃是「歷世歷代所隱藏的」，這樣說實在恰當；但這奧祕卻要在末後的日子「顯明出來」。先知性的亮光乃是在預言被開啟之時顯明出來的；正如但以理書第十二章所表明的，在一千二百六十日終了之時，在末時，有一個預言被開啟。那歷代隱藏的預言被開啟了；而這預言就是真理，當它被開啟之時，便是在星期日法案之際向外邦人顯明的「榮耀」。這奧祕就是基督在你們心裏成了有榮耀的盼望；這事乃是在第七位天使吹號發聲的日子成就的。
But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.
但在第七位天使發聲的日子，當他將要吹號的時候，神的奧祕就成全了，正如神所傳給他僕人眾先知的佳音一樣。啟示錄 10:7
It is only fitting that the voice of the seventh angel began to sound on the tenth day of the seventh month as represented in Revelation 10:7. The seventh angel is also represented as the third woe, and the first two woes were Islam, thus providing two witnesses that the third woe is Islam. The mystery of God is finished when the trumpet of Islam is blowing.
照《啟示錄》10:7 所表明，第七位天使嘅聲音喺七月初十開始響起，實在係極為相稱。第七位天使亦被表明為第三樣災禍；而頭兩樣災禍乃係伊斯蘭，因此就提供咗兩個見證，證明第三樣災禍乃係伊斯蘭。當伊斯蘭嘅號筒吹響之時，神嘅奧祕就完成。
In the history of the seventh trumpet the doctrine of the incarnation, which is the mystery of Christ in you, or the combination of Divinity with humanity, as represented by Christ when He took upon Himself human flesh; the candidates to be among the one hundred and forty-four thousand will be tested as to whether they have the necessary oil and faith to enter into the Most Holy Place. If they hesitate darkness falls upon them, if they follow the Lamb withersoever He goeth, they will be led to look into the ark. In the ark they will find the doctrines of the seventh-day Sabbath and the doctrine of the incarnation.
喺第七號筒歷史之中，道成肉身嘅道理，即係「基督在你們裏面」嘅奧祕，亦即神性同人性嘅結合，正如基督親自取咗人嘅肉身所表明嘅；凡有意列入十四萬四千人之中嘅人，必受試驗，睇佢哋有冇所必需嘅油同信心，可以進入至聖所。若佢哋遲疑，黑暗就臨到佢哋；若佢哋無論羔羊往哪裏去都跟隨祂，就必被引領去察看約櫃。喺約櫃之中，佢哋必發現第七日安息日嘅道理，同埋道成肉身嘅道理。
As significant as these two doctrines are, what I am focusing on is not the alpha and omega lights, but that the prophetess illustrated God’s people entering into the heavenly sanctuary and looking into the ark of the covenant. There must be a point in the history of the one hundred and forty-four thousand, during the latter days, where the one hundred and forty-four thousand are taken into the Most Holy Place to gaze upon the opened ark.
雖然呢兩個教義都極其重要，但我所着重嘅，並唔係阿爾法同俄梅戛嘅光，而係嗰位女先知描繪咗上帝嘅子民進入天上聖所，並且觀看約櫃。喺十四萬四千人喺末後日子嘅歷史當中，必定有一個時刻，十四萬四千人被帶進至聖所，凝望住打開咗嘅約櫃。
If you possess the faith to believe the prophets illustrate God’s people in the latter days, along with the faith that Sister White was as much inspired, in every way, as every other prophet in the Bible—then the application I just set forth must be accepted as true. The one hundred and forty-four thousand must follow Christ, by faith into the Most Holy Place, as Sister White says the faithful did on October 22, 1844. There were then two classes manifested, those who refused to enter in by faith, and those who entered in.
如果你具備呢種信心，相信眾先知乃係預表神喺末後日子嘅子民；又具備呢種信心，相信懷姐妹喺各方面所受嘅默示，與聖經中其餘每一位先知同樣真確——咁我方才所陳明嘅應用，就必須被接納為真。嗰十四萬四千人，必須憑信心跟隨基督進入至聖所，正如懷姐妹所講，忠心嘅人喺1844年10月22日所做嘅一樣。當時顯明咗兩等人：一等拒絕憑信心進入；另一等則進入其中。
“I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, which would have taught them the way into the heavenly sanctuary. The rendering of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.
「我被指引回想到關於基督第一次降臨的宣告。約翰奉差遣，帶着以利亞的心志和能力，為耶穌預備道路。那些拒絕約翰見證的人，並沒有從耶穌的教訓中得益。他們敵擋那預言祂降臨的信息，使自己落在一種境地，以致不能 readily 接受那最有力證明祂是彌賽亞的憑據。撒但驅使那些拒絕約翰信息的人更進一步，去拒絕並把基督釘十字架。他們這樣行，就使自己落在一種境地，以致不能領受五旬節那日的福氣；那福氣本會教導他們進入天上聖所的道路。聖殿幔子裂開，顯明猶太人的祭祀和禮儀不再蒙悅納。那偉大的祭物已經獻上，並且已蒙悅納；而在五旬節那日降下的聖靈，把門徒的心思從地上的聖所轉向天上的聖所，就是耶穌藉着自己的血所進入之處，好將祂贖罪的益處澆灌在祂的門徒身上。但猶太人卻被撇在全然的黑暗中。他們失去了本來可以得着、關於救恩計劃的一切亮光，仍舊倚靠那些無用的祭物和供獻。天上的聖所已取代了地上的聖所，然而他們對這改變毫無認識。因此，他們就不能從基督在聖所中的中保工作得益。」
“Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 259–261.
「許多人對猶太人拒絕並將基督釘十字架的行徑，懷着驚駭之情而視之；當他們讀到祂受羞辱虐待的歷史時，便自以為愛祂，並且若身處其時，決不會像彼得那樣不認祂，也不會像猶太人那樣把祂釘十字架。然而，那位洞察萬人內心的上帝，已將他們自稱所有對耶穌的愛，帶到試驗之中。全天庭都以最深切的關注，注視着第一位天使信息所受的接納情況。但許多自稱愛耶穌的人，就是那些讀到十字架故事時曾流淚的人，竟譏誚祂再來的佳音。他們非但沒有歡然領受這信息，反倒宣稱這不過是一種迷惑。他們憎恨那些愛慕祂顯現的人，並把他們逐出教會。那些拒絕第一個信息的人，不能從第二個信息得益；他們也同樣不能從半夜的呼聲得益，因那呼聲原是要預備他們，憑信心與耶穌一同進入天上聖所的至聖所。由於拒絕了前兩個信息，他們的悟性已被弄得如此昏暗，以致在第三位天使的信息中，絲毫看不見亮光；而這信息乃是指出進入至聖所之路的。我看見，正如猶太人把耶穌釘在十字架上，照樣，名義上的諸教會也把這些信息釘了十字架；因此，他們對進入至聖所之路毫無認識，也不能從耶穌在那裏的代求中得益。他們像猶太人一樣，獻上他們無用的祭物；照樣，他們也向耶穌已經離開了的那個聖所隔間，獻上他們無用的禱告。撒但因這迷惑而欣然自得，便披上宗教的外衣，把這些自稱為基督徒之人的心思引向自己，並以他的能力、神蹟和虛謊的奇事運行，要把他們牢牢扣在他的網羅之中。」《早期著作》，259–261。
Sister White identifies the progressive testing process of John the Baptist and Christ’s history that ended with the Jews being in total darkness in order to illustrate the same history in the time of the Millerites, which is the alpha history of Sister White; the ancient prophetess of the latter days. The life-or-death test in the beginning was over entering into the Most Holy Place or refusing to do so. To refuse to do so produced the same darkness upon the rebels of Millerite history that had come upon the rebellious Jews in the history of Christ.
懷愛倫姊妹指出，施洗約翰同基督歷史中那逐步推進嘅試驗過程，最終以猶太人陷入全然黑暗作結，乃係為咗說明喺米勒派時期所重演嘅同一段歷史；呢段歷史就係懷愛倫姊妹——末後日子嘅古代女先知——嘅阿拉法歷史。起初嗰個關乎生死嘅試驗，係在於進入至聖所，抑或拒絕進入。拒絕咁做，就使米勒派歷史中嗰啲背叛者落入同基督歷史中悖逆嘅猶太人所遭遇嘅同一黑暗之中。
Jesus always illustrates the end of a thing, with the beginning of a thing; so, when Sister White was taken into the Most Holy Place and gazed upon the open ark, in connection with the test of October 22, 1844, it identifies that the one hundred and forty-four thousand will be tested upon following the Lamb into the Most Holy Place or going into perfect eternal darkness. This fact is premised upon a faith that understands the ancient prophets are illustrating God’s latter-day people when they themselves become part of the recorded testimony. Sister White illustrates both classes.
耶穌總是以一件事之起頭，來說明一件事之終局；所以，當懷愛倫姊妹在與一八四四年十月二十二日之考驗有關之情況下，被帶進至聖所，並凝視那敞開的約櫃時，這便表明，那十四萬四千人將要受考驗：究竟是跟隨羔羊進入至聖所，還是進入完全永遠的黑暗。這一事實乃建立於這樣的信心之上：明白古時的先知，當他們自己成為所記錄之見證的一部分時，乃是在預表上帝末後日子的子民。懷愛倫姊妹說明了這兩等人。
“While in this state of despondency I had a dream that made a deep impression upon my mind. I dreamed of seeing a temple, to which many persons were flocking. Only those who took refuge in that temple would be saved when time should close. All who remained outside would be forever lost. The multitudes without who were going about their various ways, derided and ridiculed those who were entering the temple, and told them that this plan of safety was a cunning deception, that in fact there was no danger whatever to avoid. They even laid hold of some to prevent them from hastening within the walls.
「正當我處於這種灰心喪志的景況之中，我做了一個夢，這夢在我心上留下了深刻的印象。我夢見一座聖殿，有許多人正蜂擁前往。惟有那些投奔這聖殿避難的人，到了恩典時期結束之時，才可得救。凡仍留在外面的，都要永遠滅亡。殿外的群眾各行其是，竟譏誚嘲笑那些正在進入聖殿的人，並告訴他們，說這得安全之計乃是一種狡猾的欺騙，事實上根本沒有甚麼危險需要躲避。他們甚至拉住其中一些人，不讓他們急忙進入牆內。
“Fearing to be ridiculed, I thought best to wait until the multitude dispersed, or until I could enter unobserved by them. But the numbers increased instead of diminishing, and fearful of being too late, I hastily left my home and pressed through the crowd. In my anxiety to reach the temple I did not notice or care for the throng that surrounded me. On entering the building, I saw that the vast temple was supported by one immense pillar, and to this was tied a lamb all mangled and bleeding. We who were present seemed to know that this lamb had been torn and bruised on our account. All who entered the temple must come before it and confess their sins.
「我因怕受人譏笑，便以為最好等到群眾散去，或者待我能夠在他們不察覺之下進入。可是，人數非但沒有減少，反而愈加增多；我又恐怕去得太遲，便急忙離開家門，擠過人群。由於我一心焦急要到達聖殿，並沒有留意，也不顧念那圍繞着我的人群。進入殿內之後，我看見那宏偉的聖殿由一根巨大的柱子支撐着，而在那柱子上拴着一隻遍體鱗傷、流血不止的羔羊。我們在場的人似乎都知道，這羔羊是為了我們的緣故而被撕裂、受創。凡進入聖殿的人，都必須到牠面前，承認自己的罪。」
“Just before the lamb were elevated seats, upon which sat a company looking very happy. The light of heaven seemed to shine upon their faces, and they praised God and sang songs of glad thanksgiving that seemed like the music of the angels. These were they who had come before the lamb, confessed their sins, received pardon, and were now waiting in glad expectation of some joyful event.
「就在羔羊前面，有幾個高起的座位，其上坐着一班看來極其喜樂的人。天上的光輝彷彿照耀在他們的面上；他們讚美上帝，唱出歡欣感恩的詩歌，聽來宛如天使的音樂。這些人乃是那些先到羔羊跟前、承認自己的罪、蒙了赦免，如今正懷着喜樂的盼望，等候某件歡樂之事的人。」
“Even after I had entered the building, a fear came over me, and a sense of shame that I must humble myself before these people. But I seemed compelled to move forward, and was slowly making my way around the pillar in order to face the lamb, when a trumpet sounded, the temple shook, shouts of triumph arose from the assembled saints, an awful brightness illuminated the building, then all was intense darkness. The happy people had all disappeared with the brightness, and I was left alone in the silent horror of night. I awoke in agony of mind and could hardly convince myself that I had been dreaming. It seemed to me that my doom was fixed, that the Spirit of the Lord had left me, never to return.
「即使我已經進入了那座建築物，一陣恐懼仍然臨到我，又有一種羞愧之感，覺得自己必須在這些人面前自卑。然而，我似乎被迫要繼續向前，正慢慢繞過那根柱子，為要面向那羔羊；就在這時，號筒響起，聖殿震動，聚集的聖徒發出凱旋的呼聲，一道可怕的光輝照亮了整座建築物，隨後一切都陷入極度的黑暗。那些歡樂的人都隨着那光輝消失了，只留下我一人，在黑夜那沉寂而可怖的景況中。我在心靈的痛苦中醒來，幾乎不能使自己相信這只是一場夢。在我看來，我的定命已經注定；主的靈已經離開了我，永不再回來。」
“Soon after this I had another dream. I seemed to be sitting in abject despair with my face in my hands, reflecting like this: If Jesus were upon earth, I would go to Him, throw myself at His feet, and tell Him all my sufferings. He would not turn away from me, He would have mercy upon me, and I would love and serve Him always. Just then the door opened, and a person of beautiful form and countenance entered. He looked upon me pitifully and said: ‘Do you wish to see Jesus? He is here, and you can see Him if you desire it. Take everything you possess and follow me.’
「此後不久，我又作了一個夢。我彷彿坐着，陷於極深的絕望之中，雙手掩面，心裏這樣思量：若耶穌仍在地上，我便要到祂那裏去，俯伏在祂腳前，將我一切的苦楚都告訴祂。祂必不轉臉不顧我，必憐憫我；而我也必永遠愛祂、事奉祂。就在這時，門開了，有一位形容秀美、儀表端麗的人走了進來。祂以憐憫的目光看着我，說：『你願意見耶穌嗎？祂就在這裏；你若願意，便可以見祂。把你所有的一切都帶上，跟從我來。』」
“I heard this with unspeakable joy, and gladly gathered up all my little possessions, every treasured trinket, and followed my guide. He led me to a steep and apparently frail stairway. As I commenced to ascend the steps, he cautioned me to keep my eyes fixed upward, lest I should grow dizzy and fall. Many others who were climbing the steep ascent fell before gaining the top.
我以難以言喻嘅喜樂聽見呢番話，並且歡歡喜喜收拾我所有細小嘅財物，同埋每一件珍愛嘅小飾物，跟隨我嘅嚮導。佢帶我去到一道陡峭而且看來脆弱嘅梯級。當我開始拾級而上之時，佢告誡我要定睛向上，免得頭暈目眩，跌落去。許多同樣攀登呢段陡峭上坡路嘅人，未到達頂上之前就已經跌倒。
“Finally we reached the last step, and stood before a door. Here my guide directed me to leave all the things that I had brought with me. I cheerfully laid them down; he then opened the door and bade me enter. In a moment I stood before Jesus. There was no mistaking that beautiful countenance. That expression of benevolence and majesty could belong to no other. As His gaze rested upon me, I knew at once that He was acquainted with every circumstance of my life and all my inner thoughts and feelings.
「最後，我哋嚟到最後一步，企喺一道門前。我嘅嚮導喺呢度吩咐我放低一切我帶住嚟嘅嘢。我歡然將佢哋放下；跟住，佢打開咗門，叫我入去。轉瞬之間，我就企喺耶穌面前。嗰張美麗嘅面容，係絕不可能認錯嘅。嗰種仁慈同威嚴嘅神情，決不會屬於其他任何人。當祂嘅目光停留喺我身上嘅時候，我即刻知道，祂熟悉我生命中每一個境況，同埋我內心一切嘅思想同感受。」
“I tried to shield myself from His gaze, feeling unable to endure His searching eyes, but He drew near with a smile, and, laying His hand upon my head, said: ‘Fear not.’ The sound of His sweet voice thrilled my heart with a happiness it had never before experienced. I was too joyful to utter a word, but, overcome with emotion, sank prostrate at His feet. While I was lying helpless there, scenes of beauty and glory passed before me, and I seemed to have reached the safety and peace of heaven. At length my strength returned, and I arose. The loving eyes of Jesus were still upon me, and His smile filled my soul with gladness. His presence filled me with a holy reverence and an inexpressible love.
「我試圖避開祂的目光，因我覺得自己無法忍受祂那洞察一切的眼睛；但祂帶着笑容走近，將手按在我頭上，說：『不要怕。』祂那甘甜聲音的響聲，使我心中激盪起一種從前未曾經歷過的幸福。我歡喜得連一句話也說不出來，卻因情感洶湧，被勝過了，就俯伏在祂腳前。當我無力地躺在那裏時，一幕幕美麗與榮耀的景象從我眼前經過，我似乎已到了天上安穩平安之境。過了一會兒，我的力量回復過來，便起來了。耶穌慈愛的眼目仍然注視着我，祂的笑容使我的心靈充滿喜樂。祂的同在使我滿有神聖的敬畏，並有一種難以言喻的愛。」
“My guide now opened the door, and we both passed out. He bade me take up again all the things I had left without. This done, he handed me a green cord coiled up closely. This he directed me to place next my heart, and when I wished to see Jesus, take it from my bosom and stretch it to the utmost. He cautioned me not to let it remain coiled for any length of time, lest it should become knotted and difficult to straighten. I placed the cord near my heart and joyfully descended the narrow stairs, praising the Lord and telling all whom I met where they could find Jesus. This dream gave me hope. The green cord represented faith to my mind, and the beauty and simplicity of trusting in God began to dawn upon my soul.” Testimonies, volume 1, 27–29.
「我嘅嚮導而家打開咗門，我哋兩個都走咗出去。佢吩咐我重新拎起我先前留喺外面嘅一切物件。做完呢件事之後，佢交畀我一條緊緊捲起嘅綠色繩子。佢指示我要將佢放喺貼近我心口嘅地方；而當我想見耶穌嘅時候，就要從懷中將佢攞出嚟，盡量將佢拉直伸展。佢警告我，唔好讓呢條繩子長時間保持捲起，恐怕佢會打結，變得難以拉直。我將嗰條繩子放近我心，然後歡歡喜喜咁沿住狹窄嘅樓梯落去，讚美主，並且話畀我所遇見嘅每一個人知，佢哋可以喺邊度搵到耶穌。呢個夢畀咗我盼望。喺我心目中，呢條綠繩代表信心；而信靠上帝嗰種美麗同單純，亦開始向我心靈顯明。」《證言》卷一，27–29。
From the end of the Exeter camp meeting on August 17 unto October 22 in 1844 was sixty-six days. Those sixty-six days represent the period of the proclamation of the Midnight Cry, and in the context of the parable of the ten virgins those that then proclaimed the message represent those who had oil, and those who did not then proclaim the message had no oil.
自八月十七日埃克塞特營會結束起，直到一八四四年十月二十二日，共有六十六日。呢六十六日，乃象徵「半夜呼聲」被宣告之時期；而按十個童女之比喻的脈絡而論，當時宣揚此信息的人，乃代表那些有油的；至於當時沒有宣揚此信息的人，則是沒有油的。
In the parable, the marriage took place at the beginning of the tarrying time. The legal marriage took place and then everyone went home and waited until the groom’s father decided if it was acceptable to consummate the marriage. Infidelity between the first marriage and the second ceremony at midnight was considered adultery. The tarrying time was based upon the father of the groom waiting to see what happened to the bride over a period of time. Was she pregnant?
喺呢個比喻之中，婚姻係喺遲延時期開始之初締結嘅。合法嘅婚約先行成立，然後人人都返屋企等候，直到新郎嘅父親決定係咪可以正式完婚。由第一次婚約到午夜第二次儀式之間，若有不忠，就會被視為姦淫。呢段遲延時期，乃係基於新郎嘅父親喺一段時間之內等候觀察新婦身上會發生乜嘢事。佢有冇懷孕？
When the father decided all was well, the midnight procession began, and it began at night to avoid the oppressive heat in the daytime of Palestine. For this reason, the bride’s attendants, the virgins of the parable, were required to have their own lantern and supply of oil waiting for the midnight cry announcing that the procession to the marriage was under way, for it was to take place at night. At Exeter the midnight cry arrived and you either had enough oil ready for the procession or you didn’t.
當父親斷定一切妥當之後，午夜的迎親行列便開始了；而之所以在夜間開始，乃是為要避開巴勒斯坦白晝那令人難當的酷熱。正因如此，新婦的侍從，就是這比喻中的童女，必須各自備有自己的燈籠和油，等候那宣告赴婚筵行列已經啟程的午夜呼聲，因為這事乃是在夜間進行的。到了埃克塞特，午夜的呼聲臨到了；你不是已經預備了足夠的油，好加入這迎親的行列，就是沒有。
When they left Exeter with the message they were illustrating a people who were sealed. Some had enough oil to make into the marriage on October 22, 1844, and some didn’t. Those sixty-six-days represent a period of time when God’s people are sealed unto the closed door of the Sunday law. If they had the proper amount of oil they entered by faith into the Most Holy Place. Sister White illustrated God’s people entering into the Most Holy Place in the latter days, and in her alpha history it was a life-or-death test that was involved with entering into the Most Holy Place by faith. In the latter days the one hundred and forty-four thousand will be tested as to whether they will enter into the Most Holy Place by faith. It is once again a life-or-death test.
當佢哋帶住呢個信息離開 Exeter 嘅時候，佢哋所表明嘅，乃係一班已經受咗印記嘅子民。有啲人有足夠嘅油，可以喺 1844 年 10 月 22 日進入婚筵；亦有啲人冇。嗰六十六日代表一段時期，喺呢段時期之中，上帝嘅子民被印證，歸於星期日法案之閉門。若果佢哋有合宜嘅油量，佢哋就憑信心進入至聖所。懷姐妹曾經表明，上帝嘅子民喺末後嘅日子要進入至聖所；而喺佢嘅阿爾法歷史之中，憑信心進入至聖所乃係一個關乎生死嘅考驗。喺末後嘅日子，十四萬四千人將要受試驗，睇佢哋會唔會憑信心進入至聖所。呢再一次係一個關乎生死嘅考驗。
We will continue these things in the next article.
我哋會喺下一篇文章繼續講述呢啲事。
“In the cleansing of the temple, Jesus was announcing His mission as the Messiah, and entering upon His work. That temple, erected for the abode of the divine Presence, was designed to be an object lesson for Israel and for the world. From eternal ages it was God’s purpose that every created being, from the bright and holy seraph to man, should be a temple for the indwelling of the Creator. Because of sin, humanity ceased to be a temple for God. Darkened and defiled by evil, the heart of man no longer revealed the glory of the Divine One. But by the incarnation of the Son of God, the purpose of Heaven is fulfilled. God dwells in humanity, and through saving grace the heart of man becomes again His temple. God designed that the temple at Jerusalem should be a continual witness to the high destiny open to every soul. But the Jews had not understood the significance of the building they regarded with so much pride. They did not yield themselves as holy temples for the Divine Spirit. The courts of the temple at Jerusalem, filled with the tumult of unholy traffic, represented all too truly the temple of the heart, defiled by the presence of sensual passion and unholy thoughts.
喺潔淨聖殿嘅事上，耶穌乃係宣告祂作為彌賽亞嘅使命，並且開始展開祂嘅工作。嗰座聖殿，原是為神聖臨格之居所而建立，旨在成為畀以色列同埋全世界嘅一個實物教訓。自亙古以來，上帝嘅旨意就係要每一個受造之物，從光明聖潔嘅撒拉弗到世人，都成為創造主內住嘅殿。由於罪，人類唔再成為上帝嘅殿。人心因邪惡而昏暗污穢，唔再彰顯神聖者嘅榮耀。但藉着上帝兒子嘅道成肉身，天上嘅旨意便得以成全。上帝住喺人性之中，而藉着拯救嘅恩典，人心再次成為祂嘅殿。上帝命定耶路撒冷嘅聖殿，成為不住見證每一個心靈所可達到之崇高命定嘅所在。但猶太人並未明白呢座佢哋所極其自豪之建築嘅意義。佢哋冇將自己獻上，作為神聖聖靈嘅聖殿。耶路撒冷聖殿嘅院子，充滿咗不聖潔交易嘅喧嚷，實在極其真切噉代表咗人心嘅殿──因情慾同埋不聖潔嘅意念臨在而被污穢。
“In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. Malachi 3:1–3 quoted.” The Desire of Ages, 161.
「耶穌把世上做買賣的人從聖殿裏潔淨出去，乃是宣告祂的使命：要把人心從罪的污穢中潔淨出來——從那些敗壞靈魂的屬地慾念、自私的情慾、邪惡的習慣中潔淨出來。——瑪拉基書 3:1–3 引述。」《歷代願望》，161頁。
“The prophet says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils’ (Revelation 18:1, 2). This is the same message that was given by the second angel. Babylon is fallen, ‘because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). What is that wine?—Her false doctrines. She has given to the world a false sabbath instead of the Sabbath of the fourth commandment, and has repeated the falsehood that Satan first told Eve in Eden—the natural immortality of the soul. Many kindred errors she has spread far and wide, ‘teaching for doctrines the commandments of men’ (Matthew 15:9).
先知說：「我又看見另一位天使從天降下，掌有大權；地就因他的榮耀發光。他大聲呼喊，說：大巴比倫傾倒了！傾倒了！成了鬼魔的住處」（啟示錄 18:1, 2）。這正是第二位天使所傳的信息。巴比倫傾倒了，「因為她叫萬國喝她淫亂大怒之酒」（啟示錄 14:8）。那酒是甚麼呢？——就是她虛假的道理。她以一個假的安息日取代了第四條誡命中的安息日，又重複了撒但最先在伊甸園對夏娃所說的謊言——靈魂天然不死。她又將許多同類的錯謬廣泛散播，「將人的誡命當作道理教導人」（馬太福音 15:9）。
“When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.
「當耶穌開始祂公開嘅事奉時，祂潔淨咗聖殿，除去其中褻瀆神聖嘅污穢。在祂事奉最後嘅作為之中，第二次潔淨聖殿亦包括在內。照樣，在向世界發出警告嘅最後工作中，亦有兩個向眾教會發出、各自分明嘅呼召。第二位天使嘅信息係：『巴比倫大城傾倒了！傾倒了！因為她叫萬國喝她淫亂大怒之酒。』（啟示錄 14:8）而喺第三位天使信息嘅大呼聲之中，有聲音從天上說：『我嘅民哪，你們要從那城出來，免得與她一同有罪，受她所受嘅災殃；因她嘅罪惡滔天；她嘅不義，神已經想起來了。』（啟示錄 18:4, 5）」《信息選粹》卷二，118。