The burden of the valley of vision. What aileth thee now, that thou art wholly gone up to the housetops? Thou that art full of stirs, a tumultuous city, a joyous city: thy slain men are not slain with the sword, nor dead in battle. All thy rulers are fled together, they are bound by the archers: all that are found in thee are bound together, which have fled from far. Therefore said I, Look away from me; I will weep bitterly, labour not to comfort me, because of the spoiling of the daughter of my people. For it is a day of trouble, and of treading down, and of perplexity by the Lord God of hosts in the valley of vision, breaking down the walls, and of crying to the mountains. Isaiah 22:1–5.
異象谷的默示。你如今有乜事，以致你全都上咗房頂呢？你呢座充滿喧嚷、擾攘嘅城，歡樂嘅城呀：你被殺嘅人，並非被刀所殺，也唔係死於戰陣。你所有官長一同逃跑，都被弓箭手捆綁；你中間凡被尋見嘅，都一同被捆綁，雖然佢哋已經逃到遠方。所以我話：你哋轉眼唔好望住我；我要痛哭，唔好竭力安慰我，因我百姓之女遭毀壞。因為呢係主萬軍之耶和華喺異象谷施行擾亂、踐踏、困惑嘅日子；拆毀城牆，向山發出哀呼。以賽亞書 22:1–5。
In the book of Isaiah, the word “burden” is found eighteen times. Eleven of those references are directly identifying prophecies of doom, and the other seven references refer to a burden as something that is carried upon the shoulder. Only one of the references translated as “burden” represents something that is carried on the shoulder and is also a prophecy of doom. I intend to address that one reference that is the Hebrew word identifying something that is carried, but is also a prophecy of doom, so I am identifying the distinction from the start, though we will not return to these facts until later.
喺《以賽亞書》入面，「默示」呢個詞共出現咗十八次。其中有十一次係直接指明為災禍嘅預言；另外七次則係指擔喺肩頭上所背負之物。惟獨其中一次被譯作「默示」嘅用法，既係指擔喺肩頭上所背負之物，同時亦係災禍嘅預言。我打算論述嘅，就係嗰一處用希伯來文表達所攜帶之物、但同時又係災禍預言嘅經文；所以我由起初就先指出呢個分別，雖然我哋要到後面先至會再返到呢啲事實。
The chapter is not vague about the definition of the “valley of vision” for it is identified as the “City of David” and also as “Jerusalem.” The valley of vision is a reference to Laodicean Adventism during the history of the last six verses of Daniel eleven. Isaiah set the context for this doom with the history represented in chapter twenty by describing the progressive conquering of the world by the Assyrian king who had sent a military leader named Tartan to capture a city in Egypt called Ashdod.
呢一章對「異象谷」嘅定義並唔含糊，因為佢被指明為「大衛城」，亦都被稱為「耶路撒冷」。「異象谷」所指嘅，係喺但以理書第十一章最後六節所涵蓋之歷史期間嘅老底嘉復臨主義。以賽亞喺第二十章所表述嘅歷史中，藉住描述亞述王逐步征服世界——嗰位亞述王曾差遣一個名叫他珥探嘅軍事首領去攻取埃及一座名為亞實突嘅城——以此為呢場厄運設定咗背景。
The Sunday law is identified in Daniel eleven verse forty-one and it identifies three groups that “escape” the hand of the papacy at the Sunday law.
《但以理書》第十一章四十一節指出咗星期日法案，並且指出有三個群體喺星期日法案之下得以「逃脫」教皇權嘅手。
In the year that Tartan came unto Ashdod, (when Sargon the king of Assyria sent him,) and fought against Ashdod, and took it; At the same time spake the Lord by Isaiah the son of Amoz, saying, Go and loose the sackcloth from off thy loins, and put off thy shoe from thy foot. And he did so, walking naked and barefoot. And the Lord said, Like as my servant Isaiah hath walked naked and barefoot three years for a sign and wonder upon Egypt and upon Ethiopia; So shall the king of Assyria lead away the Egyptians prisoners, and the Ethiopians captives, young and old, naked and barefoot, even with their buttocks uncovered, to the shame of Egypt. And they shall be afraid and ashamed of Ethiopia their expectation, and of Egypt their glory. And the inhabitant of this isle shall say in that day, Behold, such is our expectation, whither we flee for help to be delivered from the king of Assyria: and how shall we escape? Isaiah 20:1–6.
亞述王撒珥根差遣他珥探到亞實突的那年，他攻打亞實突，將城攻取。其時，耶和華藉亞摩斯的兒子以賽亞說：「你去，解開你腰間的麻衣，脫下你腳上的鞋。」他就這樣行，赤身露體，赤腳而行。耶和華說：「我僕人以賽亞怎樣赤身露體、赤腳而行三年，作為攻擊埃及和古實的預兆奇蹟；照樣，亞述王也必擄去埃及人的俘虜和古實人的被擄者，無論老少，都赤身露體，赤腳而行，露出下體，使埃及蒙羞。他們必因所仰望的古實，和所誇耀的埃及，驚惶羞愧。到那日，這海島的居民必說：『看哪，我們素來所仰望的，不過如此；我們曾奔往求助，為要脫離亞述王，現在我們怎能逃脫呢？』」以賽亞書 20:1–6。
The question raised by the inhabitants of the isle is how do they escape from the king of Assyria, which is also represented as the king of the north in Daniel eleven.
島上嘅居民所提出嘅問題係：佢哋點樣先能逃脫亞述王；而亞述王亦喺《但以理書》第十一章中被表述為北方王。
He [the king of the north] shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.
他〔北方王〕亦必進入榮美之地，並且有許多國家要傾覆；惟有以東、摩押，和亞捫人中為首的，必脫離他的手。 但以理書 11:41
In this verse the Sunday law in the United States is identified, and there are some subtle nuances in Daniel’s passage that are worth considering. There are three verses in a row in Daniel eleven verse forty to forty-three that all identify “countries.” In verse forty the countries representing the former Soviet Union were swept away by the papacy and the United States in 1989. Modern historians confirm this fact.
喺呢節經文入面，美國嘅星期日法被指明出嚟；而但以理書呢段經文當中，亦有一啲微細而值得留意嘅意思。喺《但以理書》第十一章第四十至四十三節，有連續三節經文都指出「列國」。喺第四十節，嗰啲代表前蘇聯嘅國家，喺1989年被教皇權同美國一同掃除。現代歷史學家證實咗呢個事實。
Then in verse forty-two we find the word “countries” representing all the countries of planet earth, as the king of the north (the papacy) captures Egypt, representing the entire world. That is one of the nuances. The other of the two nuances I am referring to in the three verses involve the word “escape” in verse forty-one and then again in verse forty-two. They are two different Hebrew words, though both are translated as “escape.” The Hebrew word translated as “escape” in verse forty-two means finding no deliverance, for when the “ten kings” representing the United Nations agree to give their one-world government over to the control of the papal beast, there is no escape—no deliverance.
然後喺第四十二節，我哋見到「列國」呢個詞，係代表地上所有國家；因為北方王（即教皇制度）攻取埃及，而埃及係代表全世界。呢個係其中一層含意。至於我所提到，喺呢三節經文之中另外一個雙重含意，則涉及第四十一節嘅「逃脫」，以及第四十二節再次出現嘅「逃脫」。兩者係兩個唔同嘅希伯來字，雖然都被譯作「逃脫」。第四十二節被譯作「逃脫」嘅希伯來字，意思係搵唔到拯救；因為當代表聯合國嘅「十王」同意將佢哋嘅世界一體政府交畀教皇獸權掌控之時，就再冇逃脫——冇拯救。
And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. These have one mind, and shall give their power and strength unto the beast. These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful. And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues. And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. Revelation 17:12–17.
你所看見嗰十角，就係十個王；佢哋仲未得國，但要同獸一同得權柄，好似王一樣，只係一個時辰。佢哋同心合意，將自己嘅能力同權柄交俾獸。佢哋要同羔羊爭戰，羔羊必勝過佢哋；因為羔羊乃係萬主之主、萬王之王。與羔羊同在嘅，就係蒙召、被揀選、又忠心嘅人。天使又對我話：「你所看見淫婦所坐嘅眾水，就係多民、多人、多國、多方。你所看見喺獸上面嘅十角，佢哋必恨淫婦，使佢荒涼赤身，又要食佢嘅肉，用火將佢燒盡。因為 神使佢哋有咁嘅心意，去成就祂嘅旨意，同心合意，將自己嘅國交俾獸，直至 神嘅話都應驗。」啟示錄 17:12–17
These “ten kings” are referenced repeatedly in God’s word and in the story of Elijah, Ahab, the king of Israel was the head of ten tribes, and he was married to Jezebel. Jezebel is the papacy at the end of the world, Elijah is the messengers of the third angel’s message and Ahab is the head of a ten-king alliance. Ahab represents the United States as the leader of the United Nations during the prophetic history of the Sunday law. When Egypt is captured by Assyria, the king of the north in Daniel eleven forty-two has just forced the ten kings to agree to surrender their kingdom unto the papal power.
呢「十王」喺上帝嘅話語中一再被提及；喺以利亞嘅故事裏面，以色列王亞哈乃十個支派之首，並且佢娶咗耶洗別。耶洗別就係世界末時嘅教皇制；以利亞就係第三位天使信息嘅使者；而亞哈則係一個十王聯盟嘅首領。喺主日法嘅預言歷史當中，亞哈表徵作為聯合國領袖嘅美國。當埃及被亞述擄掠嘅時候，但以理書十一章四十二節所講嘅北方王，啱啱強迫嗰十王同意將佢哋嘅國度交畀教皇權勢。
“As we approach the last crisis, it is of vital moment that harmony and unity exist among the Lord’s instrumentalities. The world is filled with storm and war and variance. Yet under one head—the papal power—the people will unite to oppose God in the person of His witnesses. This union is cemented by the great apostate. While he seeks to unite his agents in warring against the truth he will work to divide and scatter its advocates. Jealousy, evil surmising, evilspeaking, are instigated by him to produce discord and dissension.” Testimonies, volume 7, 182.
「當我哋臨近最後嘅危機之時，主所使用嘅各種器皿之間存在和諧同合一，乃係極其重要。世界充滿風暴、戰爭同紛爭。然而，喺一個元首——教皇權勢——之下，眾民將要聯合起來，喺上帝嘅見證人身上反對上帝。呢種聯合係由嗰大叛道者所鞏固。當佢企圖聯合自己嘅代理人爭戰攻擊真理之際，佢亦會致力分裂並驅散真理嘅擁護者。嫉妒、惡意猜疑、毀謗之言，都係由佢所煽動，為要造成不和同分裂。」《證言》卷七，182。
In verse forty-one we find the word “escape” and we also find the word “escape” in verse forty-two, but they are two different Hebrew words. The word translated as “escape” in verse forty-one means to escape as if by slipperiness. This is the word translated as “escape” in verse six of Isaiah chapter twenty. “In that day” “the inhabitant of this isle” ask how they can escape from the Assyrian who “in that day” is progressively conquering the world as illustrated in Daniel eleven and several other passages of Scripture.
喺第四十一節，我哋見到「逃脫」呢個詞；而喺第四十二節，我哋亦都見到「逃脫」呢個詞，但呢兩處所用嘅係兩個唔同嘅希伯來字。喺第四十一節被譯作「逃脫」嘅呢個字，意思係好似藉住滑脫而逃走。呢個字亦都係《以賽亞書》第二十章第六節入面被譯作「逃脫」嗰個字。「到那日」，「這海島的居民」會問，佢哋點樣先能夠從亞述人手中逃脫；而嗰位亞述人「到那日」正如《但以理書》第十一章同埋聖經另外幾處經文所描繪，正一步一步征服世界。
In Daniel eleven verse forty-one when the papacy, or as Daniel represents him, the king of the north, or as Isaiah represents him the Assyrian, is conquering the “glorious land” representing the United States, there are two groups that are identified.
喺《但以理書》十一章四十一節，當教皇權——或者照但以理對佢嘅描寫，北方王；又或者照以賽亞對佢嘅描寫，亞述人——正在征服代表美國嘅「榮美之地」之時，當中有兩個群體被指認出嚟。
He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.
佢亦必進入榮美之地，且有許多國家必被傾覆；但以下這些必脫離佢手，就是以東、摩押，並亞捫人中為首的。〈但以理書〉11:41。
One is the “many” who are overthrown and the other group is represented as “Edom, Moab and the chief of the children of Ammon.” At the Sunday law, Revelation eighteen verse four, calls those still in Babylon to “come out.”
一類係被傾覆嘅「多人」；另一群則以「以東、摩押，同埋亞捫人中嘅首領」為表徵。到咗星期日法令之時，啟示錄十八章四節呼召嗰啲仍然喺巴比倫入面嘅人，要「出來」。
And I heard another voice 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. Revelation 18:4.
我又聽見從天上有另一把聲音說：我嘅子民哪，你哋要從那城出來，免得與她一同有分於她的罪，也免得受她所受的災殃。啟示錄 18:4
Edom, Moab and the chief of the children of Ammon are those who escape by slipperiness, as the peoples of the isle in Isaiah twenty are hoping to do.
以東、摩押，同亞捫人中為首的，乃是憑藉狡滑而得以逃脫的，正如以賽亞書二十章所說海島的居民所盼望要行的。
In verse forty-one the other nuance I am referring to is that in verse forty, forty-one and forty-two we find the word “countries,” but in verse forty-one it is a supplied word, not in the original words of Daniel and does not belong there. Many countries were overthrown in fulfillment of verse forty at the collapse of the Soviet Union and many countries are captured when the papacy takes over the United Nations. But at the Sunday law in the United States the “many” who are overthrown, are not many countries, they can only be Seventh-day Adventists.
我所指嘅另一個細微分別係：喺第四十、四十一同四十二節，我哋會見到「列國」呢個詞；但喺第四十一節，「列國」其實係後來補上去嘅字，並唔喺但以理原來嘅文字之中，亦唔屬於嗰度。喺應驗第四十節、蘇聯瓦解之時，有許多國家被傾覆；而當教皇制接管聯合國之時，亦有許多國家被攻取。但喺美國實施星期日法之時，被傾覆嘅「許多」並唔係許多國家；佢哋只能夠係第七日安息日會信徒。
“If the light of truth has been presented to you, revealing the Sabbath of the fourth commandment, and showing that there is no foundation in the Word of God for Sunday observance, and yet you still cling to the false sabbath, refusing to keep holy the Sabbath which God calls ‘My holy day,’ you receive the mark of the beast. When does this take place? When you obey the decree that commands you to cease from labor on Sunday and worship God, while you know that there is not a word in the Bible showing Sunday to be other than a common working day, you consent to receive the mark of the beast, and refuse the seal of God.” Review and Herald, July 13, 1897.
「如果真理之光已經向你顯明，揭示出第四條誡命中的安息日，並指出在上帝的聖言之中，根本沒有守星期日的根據，而你卻仍然執着於那虛假的安息日，拒絕守上帝稱為『我的聖日』的安息日，你就是領受了獸的印記。這事在何時發生呢？就是當你順從那命令你在星期日停止勞碌並敬拜上帝的法令之時；雖然你明知聖經之中並沒有一句話表明星期日不是一個普通的工作日，你卻仍然同意領受獸的印記，並拒絕上帝的印。」《Review and Herald》，1897年7月13日。
Any member of the Seventh-day Adventist church accepted the Sabbath doctrine when they first became baptized members of the church and they are held accountable to the “light of truth” concerning the Sabbath.
凡屬基督復臨安息日會嘅任何成員，喺初次受浸成為教會會友之時，都已接受咗安息日嘅道理，因此，佢哋都要就有關安息日嘅「真理之光」負上責任。
“The change of the Sabbath is the sign or mark of the authority of the Romish church. Those who, understanding the claims of the fourth commandment, choose to observe the false sabbath in the place of the true, are thereby paying homage to that power by which alone it is commanded. The mark of the beast is the papal sabbath, which has been accepted by the world in the place of the day of God’s appointment.
「安息日嘅改變，乃係羅馬教會權柄嘅記號或印記。凡明白第四誡嘅要求，而揀選守假安息日、代替真安息日嘅人，就係因此向嗰個惟獨有權下此命令嘅勢力致敬。獸嘅印記，就係教皇制嘅安息日；世人已經接受咗佢，代替咗上帝所指定嘅日子。」
“No one has yet received the mark of the beast. The testing time has not yet come. There are true Christians in every church, not excepting the Roman Catholic communion. None are condemned until they have had the light and have seen the obligation of the fourth commandment. But when the decree shall go forth enforcing the counterfeit sabbath, and the loud cry of the third angel shall warn men against the worship of the beast and his image, the line will be clearly drawn between the false and the true. Then those who still continue in transgression will receive the mark of the beast.
「至今仍然未有人受咗獸嘅印記。考驗嘅時候仲未到。各教會之中都有真誠嘅基督徒，羅馬天主教亦不例外。喺人未曾得着亮光，亦未看見自己對第四條誡命所負之義務以前，冇人會被定罪。但當嗰道強制遵守冒牌安息日嘅法令一旦頒布，而第三位天使嘅大聲呼喊警告世人不可敬拜獸同獸像之時，真假之間嘅界線就會清楚劃明。到嗰時，凡仍然繼續違犯誡命嘅人，就會受獸嘅印記。」
“With rapid steps we are approaching this period. When Protestant churches shall unite with the secular power to sustain a false religion, for opposing which their ancestors endured the fiercest persecution, then will the papal sabbath be enforced by the combined authority of church and state. There will be a national apostasy, which will end only in national ruin.” Manuscript 51, 1899.
「我哋正以急速嘅步伐臨近呢個時期。當基督教新教各教會聯合同世俗政權去支持一個虛假嘅宗教，而正正因為反對呢一種宗教，佢哋嘅祖先曾忍受最猛烈嘅迫害；到嗰時，教皇嘅安息日就會藉住教會同國家聯合嘅權柄而被強制推行。嗰時將會有全國性嘅背道，而呢種背道只會以全國性嘅毀滅告終。」《手稿》51，1899年。
At the Sunday law the only people held accountable for the light of the third angel is Seventh-day Adventists, for it is only then that those outside of Adventism will have the test of the third angel presented to them. The “many” overthrown at the Sunday law are Laodicean Adventists, for “judgment begins at the house of God.”
喺星期日法案頒布之時，惟有基督復臨安息日會信徒要為第三位天使之亮光負責，因為只係到嗰時，復臨運動之外嘅人先會被呈現第三位天使嘅考驗。喺星期日法案之時被傾覆嘅「許多人」，乃係老底嘉狀態之下嘅復臨信徒，因為「審判要從神的家起首。」
So the last shall be first, and the first last: for many be called, but few chosen. Matthew 20:16.
這樣，那在後的，將要在前；在前的，將要在後：因為被召的人多，選上的人少。馬太福音 20:16。
Isaiah is a “sign and a wonder” for Egypt and Ethiopia concerning the papacies progressive conquering of the world. Egypt is the United Nations; Ethiopia is the United States and Assyria is the papacy. In the setting of that prophetic history Isaiah begins to set forth a series of prophecies of doom. Chapter twenty-two is about the Laodiceans that are overthrown at the Sunday law and the Philadelphians that call “Edom, Moab and the chief of the children of Ammon” out of Babylon.
以賽亞乃係關乎教皇體系逐步征服世界、向埃及同古實所作嘅「預兆與奇事」。埃及即係聯合國；古實即係美國；亞述則係教皇體系。喺呢段預言歷史嘅背景之下，以賽亞開始陳述一連串毀滅嘅預言。第二十二章係講到喺星期日法令之時被傾覆嘅老底嘉人，以及嗰啲將「以東、摩押同亞捫人中嘅首領」從巴比倫呼召出嚟嘅非拉鐵非人。
Laodicean Adventism lacks the necessary character to be saved, and they are spewed out of the mouth of the Lord at the Sunday law. I note this fact, only to emphasize the next point. Isaiah twenty-two represents another reason that Laodicea is lost, for the prophecy of doom is against the valley of “vision.” There are two primary Hebrew words that are translated as “vision.” One represents the prophetic sequence of events and the other represents a vision of Christ. One is external to the church and the other is internal to the church. The word in chapter twenty-two is the vision representing prophetic events, and it is the same word translated as “vision” in the book of Proverbs.
老底嘉嘅復臨信徒缺乏得救所必需嘅品格，並且喺星期日法令之時，被主從口中吐出去。我指出呢一個事實，只係為咗強調下一點。以賽亞書二十二章顯示老底嘉失喪嘅另一個原因，因為呢個審判滅亡嘅預言，係指向「異象」之谷。希伯來文中，譯作「異象」主要有兩個字。其中一個係指預言事件嘅次序，另一個則係指基督嘅異象。一個係教會外在嘅，另一個係教會內在嘅。二十二章所用嘅字，乃係指代表預言事件嘅異象，亦即係《箴言》書中譯作「異象」嘅同一個字。
Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.
冇異象，民就放肆；惟遵守律法的，這人便為有福。箴言 29:18。
The “burden of the valley of vision” is the prophecy identifying two classes of worshippers in God’s church at the end of the world. One class represented by Shebna is Laodicea and the other class is Philadelphia represented by Eliakim the son of Hilkiah. The distinction between the two classes in the chapter is of course the same distinction as the parable of the ten virgins. One class has the oil at midnight and the other class does not. The “oil” as a symbol represents different truths depending on the context where it is found, but in Isaiah twenty-two the “oil” of the ten virgins is represented by the word “vision.” One class has the “oil” the other does not.
「異象谷的默示」乃是一個預言，指出在世界末時上帝教會中有兩等敬拜者。一等由舍伯那所代表，就是老底嘉；另一等則由希勒家的兒子以利亞敬所代表，就是非拉鐵非。本章中這兩等人之間的分別，當然與十個童女的比喻中的分別完全相同。一等人在半夜時有油，另一等人卻沒有。「油」作為象徵，會按其所在的上下文代表不同的真理；但在以賽亞書二十二章中，十個童女的「油」乃是由「異象」一詞所代表。一等人有這「油」，另一等人卻沒有。
“The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.
「侍立喺全地之主旁邊嘅受膏者，擁有曾經賜畀撒但、作為遮掩約櫃嘅基路伯之地位。主藉着環繞祂寶座嘅聖潔生靈，與地上嘅居民保持不斷嘅交通。金油象徵上帝所賜嘅恩典；上帝藉此使信徒嘅燈得着供應，免得閃爍而熄滅。若唔係呢聖油藉着上帝之靈嘅信息從天上傾注落嚟，邪惡嘅勢力就會完全控制人類。」
“God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.
當我哋唔領受上帝所差遣畀我哋嘅信息之時，上帝就被羞辱咗。咁樣，我哋就拒絕咗佢本要傾注入我哋心靈之中、好使再傳遞畀處於黑暗中之人嘅金油。及至有呼聲傳來：「看哪，新郎來了；你們出去迎接他！」凡冇領受聖油、冇將基督嘅恩典珍藏喺心中嘅人，就會好似嗰啲愚拙嘅童女一樣，發覺自己並未預備好去迎見佢哋嘅主。佢哋本身並冇能力去取得嗰油，佢哋嘅人生亦都遭到毀壞。但如果有人祈求上帝嘅聖靈，如果我哋好似摩西咁懇求：「求你顯出你的榮耀給我看」，上帝嘅愛就會澆灌喺我哋心裏。藉着金管，金油就會傳輸畀我哋。「不是倚靠勢力，不是倚靠才能，乃是倚靠我的靈，這是萬軍之耶和華說的。」藉着領受公義日頭嘅明亮光輝，上帝嘅兒女就喺世上發光，如同明燈。〈Review and Herald〉，1897年7月20日。
The spirits of the prophets agree with one another, and Zechariah’s two anointed ones are also the two witnesses of Revelation eleven.
眾先知之靈彼此一致，而撒迦利亞書中那兩個受膏者，也就是《啟示錄》第十一章所說的兩個見證人。
“Concerning the two witnesses the prophet declares further: ‘These are the two olive trees, and the two candlesticks standing before the God of the earth.’ ‘Thy word,’ said the psalmist, ‘is a lamp unto my feet, and a light unto my path.’ Revelation 11:4; Psalm 119:105. The two witnesses represent the Scriptures of the Old and the New Testament. Both are important testimonies to the origin and perpetuity of the law of God. Both are witnesses also to the plan of salvation. The types, sacrifices, and prophecies of the Old Testament point forward to a Saviour to come. The Gospels and Epistles of the New Testament tell of a Saviour who has come in the exact manner foretold by type and prophecy.” The Great Controversy, 267.
關於呢兩個見證人，先知進一步宣告說：「他們就是那兩棵橄欖樹，和那兩個燈臺，立在全地之主面前。」詩人說：「你嘅話是我腳前的燈，是我路上的光。」啟示錄 11:4；詩篇 119:105。呢兩個見證人代表舊約同新約嘅聖經。兩者都係為上帝律法嘅起源同永存作重要見證。兩者亦都為救恩嘅計劃作見證。舊約中嘅預表、祭物同預言，都向前指向一位將要來嘅救主。新約中嘅福音書同書信，則講述呢位救主已經照住預表同預言所預告嘅確切方式來到。」《善惡之爭》，267頁。
Zechariah’s two anointed ones represent the communication process that is illustrated in Revelation chapter one. The “oil” which is the prophetic “vision” of historical events is conveyed through the Old and New Testaments. In Revelation eleven these two witnesses are identified by context as Moses and Elijah. Moses and Elijah are a symbol unto themselves.
撒迦利亞書中嗰兩個受膏者，代表咗《啟示錄》第一章所描繪嘅傳達過程。嗰「油」，即係關乎歷史事件嘅先知性「異象」，係藉住舊約同新約傳遞出嚟嘅。《啟示錄》第十一章入面，按上下文可見，呢兩個見證人被指認為摩西同以利亞。摩西同以利亞本身就係一個象徵。
When represented together as at the Mount of Transfiguration or Revelation eleven they are symbols of two different truths. At the mount they represent the martyrs during the Sunday law crisis and the one hundred and forty-four thousand, whereas in Revelation eleven they represent the Old and New Testaments. But for Adventism they represent even more. The two witnesses for the Jews were the “law and the prophets” representing the Old Testament, and the two witnesses for Christians were the Old and New Testaments, but for Adventism the two witnesses are the word of God and the testimony of Jesus. This is why John was in Patmos.
當佢哋一同被表徵出現，好似喺變像山或者《啟示錄》第十一章入面，佢哋就係兩種唔同真理嘅象徵。喺山上，佢哋代表主日法危機期間嘅殉道者，同埋十四萬四千人；但喺《啟示錄》第十一章，佢哋代表舊約同新約。然而，對復臨信仰而言，佢哋所代表嘅仲更多。對猶太人嚟講，兩個見證人係「律法同先知」，即係代表舊約；而對基督徒嚟講，兩個見證人係舊約同新約；但對復臨信仰而言，兩個見證人乃係上帝嘅道同耶穌嘅見證。呢個就係點解約翰會喺拔摩島。
I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. Revelation 1:9.
我約翰，就係你哋的弟兄，並且在耶穌基督的患難、國度、忍耐裏一同有分；我為着神的道，並為給耶穌基督作的見證，曾在那名叫拔摩的海島上。啟示錄 1:9。
In Isaiah twenty-two the two witnesses of Moses and Elijah are represented, though it can only be recognized if you apply the principle of Alpha and Omega to the chapter. Consider where Jesus started His explanation of the “vision” of prophetic events to His disciples on the road to Emmaus.
喺以賽亞書第二十二章，摩西同以利亞呢兩位見證人已被表明，不過，只有當你將阿拉法與俄梅戛嘅原則應用喺呢一章之上，先至能夠辨認出嚟。請思想耶穌喺往以馬忤斯嘅路上，向門徒講解先知性事件之「異象」時，係由邊度開始。
“Beginning at Moses, the very Alpha of Bible history, Christ expounded in all the Scriptures the things concerning Himself.” Desire of Ages, 796.
「基督由摩西講起——即聖經歷史之起首——在全部聖經之中，向他們闡明一切關乎祂自己嘅事。」《歷代願望》，796。
Elijah is the prophet that appears before the great and dreadful day of the Lord, with a message based upon the principle of Alpha and Omega, turning the hearts of the fathers (alpha) unto the children (omega). Moses and Elijah represent the alpha and omega of Bible prophecy. If you can hear it Moses was William Miller. Both Moses and Miller died, and both were identified by inspiration as saved. Moses is of course resurrected right after his death, but angels are waiting around the grave of Miller until his resurrection. Elijah represents the last messenger before the coming of the great and dreadful day of the Lord.
以利亞乃是在耶和華大而可畏之日以前顯現的先知，所傳的信息乃建立於阿拉法與俄梅戛的原則之上，使父親（阿拉法）的心轉向兒女（俄梅戛）。摩西與以利亞代表聖經預言中的阿拉法與俄梅戛。你若能聽得明白，摩西就是威廉・米勒。摩西與米勒二人都死了，並且二人都藉着默示被確認為得救。摩西固然是在死後隨即復活，但眾天使卻在米勒的墳墓四圍等候，直到他復活。以利亞代表在耶和華大而可畏之日來臨之前最後的一位使者。
“The Jews tried to stop the proclamation of the message that had been predicted in the Word of God; but prophecy must be fulfilled. The Lord says, ‘Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord’ (Malachi 4:5). Somebody is to come in the spirit and power of Elijah, and when he appears, men may say, ‘You are too earnest, you do not interpret the Scriptures in the proper way. Let me tell you how to teach your message.’
猶太人曾試圖阻止那已在上帝聖言中預言之信息的宣講；但預言必須應驗。主說：「看哪，在耶和華大而可畏之日未到以前，我必差遣先知以利亞到你們那裏去」（瑪拉基書 4:5）。必有人要帶着以利亞的心志和能力而來；當他出現時，人或會說：「你太過熱切了，你並沒有按正當的方式講解聖經。讓我告訴你，你的信息該怎樣傳講。」
“There are many who cannot distinguish between the work of God and that of man. I shall tell the truth as God gives it to me, and I say now, If you continue to find fault, to have a spirit of variance, you will never know the truth, Jesus said to His disciples, ‘I have yet many things to say unto you, but ye cannot bear them now’ ( John 16:12). They were not in a condition to appreciate sacred and eternal things; but Jesus promised to send the Comforter, who would teach them all things, and bring all things to their remembrance, whatsoever He had said unto them. Brethren, we must not put our dependence in man. ‘Cease ye from man, whose breath is in his nostrils: for wherein is he to be accounted of?’ (Isaiah 2:22). You must hang your helpless souls upon Jesus. It does not become us to drink from the fountain of the valley, when there is a fountain in the mountain. Let us leave the lower streams; let us come to the higher springs. If there is a point of truth that you do not understand, upon which you do not agree, investigate, compare scripture with scripture, sink the shaft of truth down deep into the mine of God’s Word. You must lay yourselves and your opinions on the altar of God, put away your preconceived ideas, and let the Spirit of Heaven guide you into all truth.” Selected Messages, book 1, 412.
「有許多人不能分辨上帝的工作同人的工作。我會照着上帝所賜畀我嘅嚟講出真理，而我家下要講：如果你哋繼續挑剔，存着紛爭嘅靈，你哋就永遠唔會認識真理。耶穌對祂嘅門徒講：『我仲有好多事要話畀你哋知，但你哋家下擔當唔住。』（約翰福音 16:12）佢哋當時嘅情況，仲未能領會神聖同永恆嘅事；但耶穌應許要差保惠師來，祂要將一切嘅事指教佢哋，並且叫祂對佢哋所講過嘅一切話，都叫佢哋想起。弟兄們，我哋唔可以倚靠人。『你們休要倚靠世人；他鼻孔裡不過有氣息，他在一切事上可算甚麼呢？』（以賽亞書 2:22）你哋必須將你哋無助嘅靈魂懸於耶穌身上。當山上有泉源嘅時候，我哋就唔應當去飲山谷裏面嘅水泉。讓我哋離開低下嘅溪流；讓我哋來到更高嘅泉源。若果有真理上某一點你哋唔明白、唔同意，就要查考，要以經解經，將真理嘅礦井一直向下掘深，掘入上帝聖言嘅礦藏之中。你哋必須將自己同自己嘅見解都放喺上帝嘅祭壇上，除去先入為主嘅觀念，讓天上嘅靈引導你哋進入一切嘅真理之中。」《信息選粹》卷一，412。
In Isaiah twenty-two Shebna and Eliakim represent the wise and foolish within Adventism at the end of the world when the king of the north is marching upon Jerusalem. Eliakim the son of Hilkiah possessed the “vision,” Shebna didn’t.
喺《以賽亞書》第二十二章，舍伯那同以利亞敬代表住末世之時、當北方王進軍耶路撒冷之際，復臨信仰群體之中嘅智慧人同愚昧人。希勒家個仔以利亞敬擁有「異象」，舍伯那卻冇。
Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.
冇異象，民就放肆；惟遵守律法的，這人便為有福。箴言 29:18。
The prophetic message, that is the “vision” of this verse addresses two things. You understand the increase of prophetic light and you live, and if you don’t—you die. If you don’t understand, then you cannot be prepared to keep the Sabbath at the Sunday law test. It will be, “too late.” When Laodicean Adventists are overthrown at the Sunday law, they reject the law because they rejected the “vision of truth.” They have no oil, they do not understand the increase of knowledge that is unsealed just before probation closes.
呢一節嘅先知性信息，即係呢一節所講嘅「異象」，針對兩件事：你明白先知亮光嘅增添，就得以存活；若不然——你就死亡。你若唔明白，就唔能夠為喺星期日法案考驗中持守安息日而作好準備。到嗰陣，就會係「太遲了」。當老底嘉嘅復臨信徒喺星期日法案之下被傾覆嘅時候，佢哋拒絕律法，因為佢哋拒絕咗「真理嘅異象」。佢哋冇油，亦唔明白喺恩典時期結束之前啟封嘅知識增添。
Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked. Revelation 3:17.
因為你說：我係富足，已經發了財，一樣都唔缺；卻唔知道你係困苦、可憐、貧窮、瞎眼、赤身的。啟示錄 3:17。
Isaiah’s sign is that he walked naked and barefoot for three years. He did so to warn those who would be warned by his prophetic message, that if you do not understand the vision of prophetic events, you will come to the Sunday law and become a captive that is led off in a wretched, miserable, poor, blind and naked condition. Isaiah was a sign and wonder for Isaiah’s history, but more so for the end of the world.
以賽亞嘅預兆，就係佢赤身露體、赤腳行走咗三年。佢咁樣行，係要藉住佢先知性嘅信息警告嗰啲願意受警告嘅人：如果你唔明白先知事件嘅異象，當主日法令臨到之時，你就會成為俘虜，被人擄去，陷於可憐、淒慘、貧窮、瞎眼同赤身露體嘅光景之中。以賽亞喺以賽亞當時嘅歷史中，乃係一個預兆同奇事；但更係為住世界嘅末了。
Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. 1 Corinthians 10:11.
如今，這一切事發生在他們身上，都是作為鑑戒；並且記載下來，乃是為了警戒我們這末世臨到的人。哥林多前書 10:11
In the first five verses of chapter twenty-two Jerusalem, the city of David is identified as a “tumultuous,” “joyous city” that is full of “stirs.” A classic biblical statement that is even employed by worldlings is used in this chapter to represent the “joyful” “tumultuous” city that is full of “stirs,” when those in verse thirteen joyfully say, “let us eat and drink; for tomorrow we shall die.” Yet, though they are joyous, their men are slain, but not with a sword, nor in battle, and therefore Isaiah poses the question, “What aileth thee?”
喺第二十二章頭五節，耶路撒冷，大衛之城，被指明為一座「喧嚷」嘅、「歡樂」嘅城，充滿咗「擾攘」。本章採用咗一句經典嘅聖經說話，甚至連世人都會引用，用以描繪呢座充滿「擾攘」嘅「歡樂」「喧嚷」之城；當第十三節中嘅人歡歡喜喜噉話：「我哋食喝吧！因為明天我哋就要死了。」然而，雖然佢哋歡樂，佢哋嘅人卻被殺戮，卻唔係死於刀下，亦唔係喺戰場上，因此以賽亞就提出呢個問題：「你有甚麼事呢？」
Whatever ails them, it has caused them to go to the housetops. Housetops is a symbol of worshipping the sun, moon and stars, it’s a symbol of spiritualism. Adventism is under a spiritual delusion in the passage.
無論有甚麼患難臨到他們，都使他們上到房頂。房頂乃是敬拜日、月、星辰的象徵，也是靈術的象徵。喺呢段經文之中，復臨信徒正陷於屬靈嘅迷惑之下。
And them that worship the host of heaven upon the housetops; and them that worship and that swear by the Lord, and that swear by Malcham; And them that are turned back from the Lord; and those that have not sought the Lord, nor inquired for him.
又要剪除那些在房頂上敬拜天上萬象的人；那些敬拜耶和華，又指着瑪勒堪起誓的人；那些從耶和華轉身退後的人；以及那些不尋求耶和華、也不求問祂的人。
Hold thy peace at the presence of the Lord God: for the day of the Lord is at hand: for the Lord hath prepared a sacrifice, he hath bid his guests. And it shall come to pass in the day of the Lord’s sacrifice, that I will punish the princes, and the king’s children, and all such as are clothed with strange apparel. In the same day also will I punish all those that leap on the threshold, which fill their masters’ houses with violence and deceit. Zephaniah 1:5–9.
你要在主耶和華面前肅靜無聲；因為耶和華的日子臨近了；耶和華已預備祭物，將祂所召的人分別為聖。到了耶和華獻祭的日子，我必懲罰首領和王子，並一切穿外邦衣服的人。到那日，我也必懲罰一切跳過門檻、以強暴和詭詐充滿主人房屋的人。西番雅書 1:5–9。
At the Sunday law crisis Adventism, represented as Jerusalem are in “the valley of vision.” Those who reject the prophetic message represented by the “oil” or “vision” are practicing spiritualism, which is addressed by Paul in Second Thessalonians. There we also find those (Shebna) that received not the love of the truth.
喺星期日法案危機之時，作為耶路撒冷所表徵嘅復臨信仰群體，乃處於「異象谷」之中。凡拒絕由「油」或「異象」所表徵之先知信息者，便係在實行屬靈主義；保羅喺《帖撒羅尼迦後書》裏亦曾論及此事。喺嗰度，我哋亦見到嗰啲（舍伯那）不領受真理之愛嘅人。
And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. 2 Thessalonians 2: 11, 12.
因此，神就給他們一個強烈的迷惑，叫他們信從虛謊；使一切不信真理、反喜愛不義的人，都被定罪。帖撒羅尼迦後書 2:11, 12.
Of course, the word “truth” that Paul employs is the Greek word that is taken from the Hebrew word “truth” that is created by combining the three Hebrew letters that represent the Alpha and Omega. The rejection of the “truth” represented as the principle of Alpha and Omega, brings strong delusion upon the Laodiceans, and that delusion is spiritualism.
當然，保羅所用嘅「真理」一詞，係希臘文當中取自希伯來文「真理」呢個字；而呢個希伯來文字，乃係由三個代表阿拉法與俄梅加嘅希伯來字母組合而成。拒絕以阿拉法與俄梅加之原則所表明嘅「真理」，就會使強烈嘅迷惑臨到老底嘉人，而呢種迷惑就係招魂術。
“Says the prophet Isaiah: ‘When they shall say unto you, Seek unto them that have familiar spirits, and unto wizards that peep, and that mutter: should not a people seek unto their God? for the living to the dead? To the law and to the testimony: if they speak not according to this word, it is because there is no light in them.’ Isaiah 8:19, 20. If men had been willing to receive the truth so plainly stated in the Scriptures concerning the nature of man and the state of the dead, they would see in the claims and manifestations of spiritualism the working of Satan with power and signs and lying wonders. But rather than yield the liberty so agreeable to the carnal heart, and renounce the sins which they love, multitudes close their eyes to the light and walk straight on, regardless of warnings, while Satan weaves his snares about them, and they become his prey. ‘Because they received not the love of the truth, that they might be saved,’ therefore ‘God shall send them strong delusion, that they should believe a lie.’ 2 Thessalonians 2:10, 11.” The Great Controversy, 559.
「先知以賽亞說：『有人對你們說：當求問那些交鬼的和行巫術的，就是聲音細小、喃喃而語的；百姓豈不當求問自己的上帝麼？豈可為活人求問死人呢？人當以訓誨和法度為標準；他們所說的，若不與此道相符，必因他們裏頭沒有亮光。』以賽亞書 8:19, 20。倘若人願意領受聖經中對於人的本質與死者狀況如此明白陳述的真理，他們就必會看出，招魂術的一切主張與顯現，乃是撒但以異能、神蹟和虛謊奇事所施行的作為。然而，人寧可不肯放棄那與屬肉體之心相合的自由，也不肯棄絕他們所愛的罪；因此，許多人閉眼不看真光，對警告置若罔聞，徑自前行；同時，撒但在他們四圍編織網羅，他們便成了他的掠物。『因他們不領受愛真理的心，使他們得救，』所以，『上帝就給他們一個生發錯誤的心，叫他們信從虛謊。』帖撒羅尼迦後書 2:10, 11。」《善惡之爭》，559。
In Isaiah twenty-two the men of the joyous city are slain, but not by battle or the sword, they are bound together and slain with the leaders who have fled.
在以賽亞書二十二章，歡樂之城的人被殺，卻不是因爭戰，也不是因刀劍；他們與那些逃遁的首領一同被捆綁，並被殺害。
“If the church pursue a course similar to that of the world, they will share the same fate. Nay, rather, as they have received greater light, their punishment will be greater than that of the impenitent.
「若果教會行嘅道路與世界相若，佢哋就必與世界同受一樣嘅命運。唔止如此，反而因為佢哋領受咗更大嘅亮光，佢哋所受嘅刑罰必較嗰啲唔悔改之人更重。 」
“We as a people profess to have truth in advance of every other people upon the earth. Then our life and character should be in harmony with such a faith. The day is just upon us when the righteous shall be bound like precious grain in bundles for the heavenly garner, while the wicked are, like the tares, gathered for the fires of the last great day. But the wheat and tares ‘grow together until the harvest.’” Testimonies, volume 5, 100.
我哋作為一班子民，自稱比地上其餘各民更先領受真理。咁樣，我哋嘅生活同品格就應當同呢種信仰相一致。嗰日子已經近在眼前；到時，義人要好似寶貴嘅穀粒一樣，被捆成把，收進天上嘅倉裏；而惡人就要好似稗子一樣，被聚集起嚟，投入末後大日嘅火中。但麥子同稗子「要一齊生長，直到收割嘅時候。」《教會證言》卷五，100。
The leadership in Isaiah twenty-two has been bound together by “the archers.” Shebna is identified as a leader over the house, and his position will be given to Eliakim, the son of Hilkiah. In Isaiah twenty-two the prophetic message represented by the “vision” of prophetic events has produced two classes of worshippers in Jerusalem as the king of the north approaches. One class is being bound for the heavenly garner and the other for the fires of the last days. What has bound the wicked is “the archers,” which is one of the many symbols of Islam in God’s Word.
以賽亞書第二十二章中嘅領袖，已被「弓箭手」捆綁埋一齊。舍伯那被指出係管理家室嘅領袖，而佢嘅職位將會交畀希勒家個仔以利亞敬。 喺以賽亞書第二十二章，由先知事件嘅「異象」所代表嘅先知信息，當北方王臨近之時，已經喺耶路撒冷產生咗兩等敬拜者。一等正被捆綁，歸入天上嘅倉；另一等則被捆綁，歸入末後日子嘅火中。捆綁惡人嘅乃係「弓箭手」；呢個係上帝聖言之中，伊斯蘭教眾多象徵之一。
And the residue of the number of archers, the mighty men of the children of Kedar, shall be diminished: for the Lord God of Israel hath spoken it. Isaiah 21:17.
基達子民中弓箭手嘅餘數，即嗰啲勇士，必然減少；因為呢事係耶和華以色列嘅神親口說嘅。以賽亞書 21:17。
And these are the names of the sons of Ishmael, by their names, according to their generations: the firstborn of Ishmael, Nebajoth; and Kedar, and Adbeel, and Mibsam, And Mishma, and Dumah, and Massa, Hadar, and Tema, Jetur, Naphish, and Kedemah: These are the sons of Ishmael, and these are their names, by their towns, and by their castles; twelve princes according to their nations. Genesis 25:13–16.
以實瑪利眾子的名字，按着他們的名、照着他們的世系，乃是這些：以實瑪利的長子尼拜約，又有基達、亞德別、米比衫、米施瑪、度瑪、瑪撒、哈達、提瑪、伊突、拿非施、基底瑪：這些都是以實瑪利的眾子，這些是他們的名字，按着他們的城邑和營寨；照着他們的國族，作十二個族長。創世記 25:13–16。
The leadership of Adventism was bound by archers when they rejected the message that Islam attacked the United States on September 11, 2001, in fulfillment of Bible prophecy. The attack on 9/11 was the confirmation of the message that was unsealed in 1989, at the collapse of the Soviet Union. Islam’s attack on 9/11 paralleled August 11, 1840, when a prophecy about Islam being restrained empowered the first angels’ message by confirming Miller’s primary prophetic rule, that a day represented a year. August 11, 1840 was a fulfillment of a predicted event that was based upon the day for a year principle. When it was fulfilled the first angels’ message was carried to every mission station in the world.
當復臨運動嘅領導層拒絕接受以下信息時，佢哋就被弓箭手所捆綁：伊斯蘭於2001年9月11日襲擊美國，乃係應驗聖經預言。9/11 嘅襲擊，乃係對嗰個於1989年、蘇聯解體之時被開啟之信息嘅印證。伊斯蘭於9/11 嘅襲擊，與1840年8月11日互相平行；當日一個關於伊斯蘭受制止嘅預言，藉着印證米勒首要嘅預言規則——一日代表一年——而賦予第一位天使嘅信息能力。1840年8月11日，乃係一件預告事件嘅應驗，而該預告乃係建立於一日頂一年嘅原則之上。當呢件事應驗之後，第一位天使嘅信息就被傳到世界各地每一個宣教站。
9/11 confirmed the primary rule of the “vision” given to Adventism to proclaim. That rule is that history repeats. When the day for a year principle was confirmed on August 11, 1840, the mighty angel of Revelation ten descended marking the empowerment of Miller’s judgment hour message, thus typifying when the angel of Revelation eighteen descended on 9/11.
9/11 證實咗賜畀復臨運動去宣講之「異象」嘅首要法則。呢條法則就係：歷史會重演。當「一日頂一年」嘅原則喺 1840 年 8 月 11 日得到證實之時，啟示錄第十章嘅大力天使降下，標誌住米勒審判時辰信息得著能力；因此，呢件事就預表咗啟示錄第十八章嘅天使喺 9/11 降下之時。
“How comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.
「有話傳出，說我曾宣告紐約要被海嘯捲去，這是怎麼來的呢？這話我從未說過。我所說的是：當我看見那裡一座又一座高樓層層興建起來時，我說：『當主起來，使大地大大震動的時候，將會出現何等可怕的景象啊！那時，啟示錄18:1–3的話就必應驗。』啟示錄第十八章全章，乃是對那將要臨到地上的事所發出的警告。但關於將要臨到紐約的事，我並沒有特別的亮光；我只知道，總有一天，那裡的高樓大廈必因上帝能力的翻轉與傾覆而被拋倒。從所賜給我的亮光，我知道這世界有毀滅將臨。一句出於主的話，祂大能的一觸，這些龐大的建築物便要倒下。將有一些景象發生，其可怖之處是我們所無法想像的。」《Review and Herald》，1906年7月5日。
There is of course much more to say about Islam, but Shebna represents those who reject the “vision” of prophetic history that is based upon the repetition of history, accompanied with the primary truth of the repetition of history—that the beginning of a thing illustrates the end of a thing. The restraint of Islam on August 11, 1840 brought the angel of Revelation ten down and the release of Islam on 9/11 brought the angel of Revelation eighteen down.
關於伊斯蘭，當然仲有更多可以講；然而，舍伯那代表嗰啲拒絕先知歷史之「異象」嘅人；呢個異象乃係建基於歷史嘅重複，而伴隨歷史重複呢個首要真理嘅，就係：一件事嘅起頭，說明一件事嘅結局。伊斯蘭喺1840年8月11日受到約束，使《啟示錄》第十章嘅天使降下；而伊斯蘭喺9/11被釋放，就使《啟示錄》第十八章嘅天使降下。
And I said, Hear, I pray you, O heads of Jacob, and ye princes of the house of Israel; Is it not for you to know judgment? Who hate the good, and love the evil; who pluck off their skin from off them, and their flesh from off their bones; Who also eat the flesh of my people, and flay their skin from off them; and they break their bones, and chop them in pieces, as for the pot, and as flesh within the caldron. Then shall they cry unto the Lord, but he will not hear them: he will even hide his face from them at that time, as they have behaved themselves ill in their doings. Thus saith the Lord concerning the prophets that make my people err, that bite with their teeth, and cry, Peace; and he that putteth not into their mouths, they even prepare war against him. Therefore night shall be unto you, that ye shall not have a vision; and it shall be dark unto you, that ye shall not divine; and the sun shall go down over the prophets, and the day shall be dark over them. Then shall the seers be ashamed, and the diviners confounded: yea, they shall all cover their lips; for there is no answer of God. But truly I am full of power by the spirit of the Lord, and of judgment, and of might, to declare unto Jacob his transgression, and to Israel his sin. Hear this, I pray you, ye heads of the house of Jacob, and princes of the house of Israel, that abhor judgment, and pervert all equity. They build up Zion with blood, and Jerusalem with iniquity. The heads thereof judge for reward, and the priests thereof teach for hire, and the prophets thereof divine for money: yet will they lean upon the Lord, and say, Is not the Lord among us? none evil can come upon us. Micah 3:1–11.
我說：雅各的首領、以色列家的官長啊，請你們聽；你們不當知道公平麼？你們恨惡良善，喜愛邪惡；從人身上剝去他們的皮，從他們骨頭上剔下他們的肉。你們也吃我民的肉，剝去他們的皮，打折他們的骨頭，切碎如同下鍋之物，又如釜中的肉。到那時，他們必向耶和華呼求，祂卻不應允他們；祂必照他們所行的惡事，在那時向他們掩面。 論到那些使我民走迷的先知，耶和華如此說：他們牙齒有所嚼的，就呼喊說：平安；若有人不放甚麼在他們口中，他們就預備攻擊他。為此，你們必遇見黑夜，以致不能得異象；又必遇見幽暗，以致不能占卜；日頭必向先知沉落，白晝必在他們以上變為黑暗。先見必蒙羞，占卜的必抱愧；他們都必摀着嘴唇，因為神不應允他們。 至於我，我藉耶和華的靈，滿有能力、公平與力量，可以向雅各說明他的過犯，向以色列指出他的罪惡。雅各家的首領、以色列家的官長啊，請你們聽這話：你們憎惡公平，屈枉一切正直。你們以流人血建立錫安，以罪孽建造耶路撒冷。其中的首領為賄賂施行審判，其中的祭司為雇價教訓人，其中的先知為銀錢行占卜；他們卻仍倚靠耶和華，說：耶和華不是在我們中間麼？災禍必不臨到我們。彌迦書 3:1–11。
And the multitude of all the nations that fight against Ariel [Jerusalem], even all that fight against her and her munition, and that distress her, shall be as a dream of a night vision. It shall even be as when an hungry man dreameth, and, behold, he eateth; but he awaketh, and his soul is empty: or as when a thirsty man dreameth, and, behold, he drinketh; but he awaketh, and, behold, he is faint, and his soul hath appetite: so shall the multitude of all the nations be, that fight against mount Zion. Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:7–16.
凡攻擊亞利伊勒〔耶路撒冷〕的列國群眾，就是一切攻擊她和她保障、使她受困擾的，都必如夜間異象中的夢一般。這情形必如飢餓的人夢見自己吃飯；及至醒來，心裏仍是空虛；又如口渴的人夢見自己喝水；及至醒來，看哪，他仍然困乏，心裏仍有渴想。攻擊錫安山的列國群眾，也必如此。 你們要停住而驚奇；要呼喊而哀號。他們醉了，卻不是因酒；他們東倒西歪，卻不是因濃酒。因為耶和華將沉睡的靈澆灌在你們身上，並且閉上了你們的眼；先知和你們的首領，就是先見，他都遮蔽了。這一切的異象於你們，就如封住的書卷上的話；人把這書卷交給識字的人，說，請讀罷；他卻說，我不能讀，因為它是封住的。又把書卷交給不識字的人，說，請讀罷；他卻說，我不識字。 所以主說：因這百姓親近我，只用口親近我，用嘴唇尊敬我，心卻遠離我；他們敬畏我，不過是領受人的吩咐。因此，看哪，我要在這百姓中行奇妙的事，就是奇妙又可畏的事；他們智慧人的智慧必然消滅，聰明人的聰明必然隱藏。禍哉，那些深藏計謀、要向耶和華隱藏的人；他們在黑暗中行事，說：誰看見我們呢？誰知道我們呢？你們把事顛倒，豈可看作窰匠的泥嗎？被造之物豈可論造它的說：他沒有造我？受造之器豈可論塑造它的說：他沒有聰明呢？以賽亞書 29:7–16。
The valley of vision, according to Isaiah is “a day of trouble, and of treading down, and of perplexity by the Lord God of hosts in the valley of vision, breaking down the walls, and of crying to the mountains.” Isaiah therefore weeps bitterly, just as did Jesus.
照以賽亞所言，異象谷乃是「主萬軍之耶和華使異象谷有煩擾、踐踏、困惑的日子；拆毀城牆，向山呼喊。」因此，以賽亞痛哭哀號，正如耶穌所作的一樣。
“The tears of Jesus were not in anticipation of His own suffering. Just before Him was Gethsemane, where soon the horror of a great darkness would overshadow Him. The sheepgate also was in sight, through which for centuries the beasts for sacrificial offerings had been led. This gate was soon to open for Him, the great Antitype, toward whose sacrifice for the sins of the world all these offerings had pointed. Nearby was Calvary, the scene of His approaching agony. Yet it was not because of these reminders of His cruel death that the Redeemer wept and groaned in anguish of spirit. His was no selfish sorrow. The thought of His own agony did not intimidate that noble, self-sacrificing soul. It was the sight of Jerusalem that pierced the heart of Jesus—Jerusalem that had rejected the Son of God and scorned His love, that refused to be convinced by His mighty miracles, and was about to take His life. He saw what she was in her guilt of rejecting her Redeemer, and what she might have been had she accepted Him who alone could heal her wound. He had come to save her; how could He give her up?
耶穌的眼淚，並非因預想自己將要受的苦難而流。就在祂面前的是客西馬尼，不久，極大黑暗的恐怖便要籠罩祂。羊門亦在望中；數百年來，獻祭用的牲畜一直都是經此門被牽去。這門不久也要為祂——那偉大的預表實體——而開；一切這些祭物，原都是指向祂為世人罪而獻上的祭。附近就是各各他，乃祂將臨痛苦的所在。然而，救贖主哭泣、靈裏哀傷呻吟，並不是因這些使祂想起自己慘酷之死的景象。祂的憂傷絕非出於自私。祂自己將受的痛苦，並不能使那高貴、犧牲自己的心靈畏縮。刺透耶穌心腸的，乃是耶路撒冷的景況——那拒絕了上帝兒子、藐視祂的愛、不肯因祂大能的神蹟而受勸服、並且將要奪去祂性命的耶路撒冷。祂看見她因拒絕自己的救贖主而陷於罪咎之中的現狀，也看見她若接納了那位唯一能醫治她創傷者，本來可以成為怎樣。祂本是為拯救她而來；祂又怎能捨棄她呢？
“Israel had been a favored people; God had made their temple His habitation; it was ‘beautiful for situation, the joy of the whole earth.’ Psalm 48:2. The record of more than a thousand years of Christ’s guardian care and tender love, such as a father bears his only child, was there. In that temple the prophets had uttered their solemn warnings. There had the burning censers waved, while incense, mingled with the prayers of the worshipers, had ascended to God. There the blood of beasts had flowed, typical of the blood of Christ. There Jehovah had manifested His glory above the mercy seat. There the priests had officiated, and the pomp of symbol and ceremony had gone on for ages. But all this must have an end.
以色列曾經係蒙恩寵嘅子民；上帝曾以佢哋嘅聖殿作為自己嘅居所；嗰殿「地勢佳美，為全地所喜悅。」詩篇 48:2。基督逾千年嚟看顧保守、溫柔慈愛嘅記錄——正如父親待自己獨生孩子一般——都喺嗰度。先知曾喺嗰聖殿中發出佢哋莊嚴嘅警告。喺嗰度，焚燒嘅香爐曾被搖動；而香煙與敬拜者嘅祈禱相和，一同上升到上帝面前。喺嗰度，牲畜嘅血曾經流出，預表基督嘅血。喺嗰度，耶和華曾於施恩座之上彰顯自己嘅榮耀。喺嗰度，祭司曾供職，而表號同禮儀嘅盛典已延續咗千百年。但呢一切都必須告終。
“Jesus raised His hand,—that had so often blessed the sick and suffering,—and waving it toward the doomed city, in broken utterances of grief exclaimed: ‘If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace!—’ Here the Saviour paused, and left unsaid what might have been the condition of Jerusalem had she accepted the help that God desired to give her,—the gift of His beloved Son. If Jerusalem had known what it was her privilege to know, and had heeded the light which Heaven had sent her, she might have stood forth in the pride of prosperity, the queen of kingdoms, free in the strength of her God-given power. There would have been no armed soldiers standing at her gates, no Roman banners waving from her walls. The glorious destiny that might have blessed Jerusalem had she accepted her Redeemer rose before the Son of God. He saw that she might through Him have been healed of her grievous malady, liberated from bondage, and established as the mighty metropolis of the earth. From her walls the dove of peace would have gone forth to all nations. She would have been the world’s diadem of glory.
耶穌舉起祂的手——那隻手曾屢次賜福與患病受苦的人——向着那註定滅亡的城揮動，在悲痛斷續的話語中呼喊說：「巴不得你在這日子，連你也知道那關乎你平安的事！——」救主在此停住了，把那本可成為耶路撒冷之景況的話留而不言；若她接受上帝所願賜給她的幫助——就是祂愛子的恩賜——她原可達到那樣的境地。倘若耶路撒冷知道那本是她有福得知的事，又留意天上所賜給她的亮光，她就可以在昌盛的榮耀中屹立，作列國之后，靠着上帝所賜的能力而得自由。她城門那裏便不會有武裝士兵站立，她城牆上也不會有羅馬的旗幟飄揚。耶路撒冷若接受她的救贖主，那本可臨到她、使她蒙福的榮耀命運，浮現在上帝兒子的眼前。祂看見，她本可藉着祂得醫治，脫離她沉重的痼疾，從捆綁中得釋放，並被建立為地上強大的都城。和平的鴿子必從她的城牆飛往萬邦。她本可成為世界榮耀的華冠。
“But the bright picture of what Jerusalem might have been fades from the Saviour’s sight. He realizes what she now is under the Roman yoke, bearing the frown of God, doomed to His retributive judgment. He takes up the broken thread of His lamentation: ‘But now they are hid from thine eyes. For the days shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side, and shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation.’
「但耶路撒冷本來可以成為點樣嘅光明圖畫，喺救主眼前漸漸消逝。佢意識到佢而家喺羅馬軛下嘅光景，承受住上帝嘅震怒，注定要受佢報應性嘅審判。於是，佢接上自己哀歎中斷咗嘅話頭：『但如今這事都隱藏在你眼前了。因為日子將到，你的仇敵必築起土壘環繞你，四面困住你，並要掃滅你和你裏頭的兒女，連一塊石頭也不留在石頭上；因你不知道眷顧你的時候。』」
“Christ came to save Jerusalem with her children; but Pharisaical pride, hypocrisy, jealousy, and malice had prevented Him from accomplishing His purpose. Jesus knew the terrible retribution which would be visited upon the doomed city. He saw Jerusalem encompassed with armies, the besieged inhabitants driven to starvation and death, mothers feeding upon the dead bodies of their own children, and both parents and children snatching the last morsel of food from one another, natural affection being destroyed by the gnawing pangs of hunger. He saw that the stubbornness of the Jews, as evinced in their rejection of His salvation, would also lead them to refuse submission to the invading armies. He beheld Calvary, on which He was to be lifted up, set with crosses as thickly as forest trees. He saw the wretched inhabitants suffering torture on the rack and by crucifixion, the beautiful palaces destroyed, the temple in ruins, and of its massive walls not one stone left upon another, while the city was plowed like a field. Well might the Saviour weep in agony in view of that fearful scene.
「基督到來，原是要拯救耶路撒冷同佢嘅兒女；然而，法利賽人式嘅驕傲、虛偽、嫉妒同惡毒，卻使祂不能成就祂嘅旨意。耶穌知道，嗰座注定滅亡嘅城將要遭受何等可怕嘅報應。祂看見耶路撒冷被軍隊圍困，被圍城嘅居民被逼至飢餓同死亡；母親以自己兒女嘅屍體為食，父母同兒女彼此爭奪最後一口食物，天性嘅親情都被飢餓嘅煎熬摧毀。祂看見，猶太人喺拒絕祂救恩一事上所顯出嘅頑梗，也必使佢哋拒絕向入侵嘅軍隊降服。祂看見加略山——就係祂將要被舉起嘅地方——遍設十字架，密如森林中嘅樹木。祂看見嗰啲悲慘嘅居民受盡拷刑與釘十字架之苦，華美嘅宮殿被毀，聖殿成為廢墟；佢那堅固厚重嘅城牆，冇一塊石頭留喺另一塊石頭上，成座城都被犁平如同田地。救主面對呢幅可怕嘅景象，在極度痛苦中流淚，實在唔足為奇。」
“Jerusalem had been the child of His care, and as a tender father mourns over a wayward son, so Jesus wept over the beloved city. How can I give thee up? How can I see thee devoted to destruction? Must I let thee go to fill up the cup of thine iniquity? One soul is of such value that, in comparison with it, worlds sink into insignificance; but here was a whole nation to be lost. When the fast westering sun should pass from sight in the heavens, Jerusalem’s day of grace would be ended. While the procession was halting on the brow of Olivet, it was not yet too late for Jerusalem to repent. The angel of mercy was then folding her wings to step down from the golden throne to give place to justice and swift-coming judgment. But Christ’s great heart of love still pleaded for Jerusalem, that had scorned His mercies, despised His warnings, and was about to imbrue her hands in His blood. If Jerusalem would but repent, it was not yet too late. While the last rays of the setting sun were lingering on temple, tower, and pinnacle, would not some good angel lead her to the Saviour’s love, and avert her doom? Beautiful and unholy city, that had stoned the prophets, that had rejected the Son of God, that was locking herself by her impenitence in fetters of bondage,—her day of mercy was almost spent!” Desire of Ages, 576–578.
「耶路撒冷曾是祂所眷顧的孩子；正如慈父為悖逆之子哀痛，耶穌也為這蒙愛的城哭泣。我怎能捨棄你呢？我怎能眼看你被交付毀滅呢？我豈可任憑你去盛滿你罪孽的杯呢？一個靈魂是何等寶貴，與之相比，諸世界都黯然失色；然而在這裏，將要喪失的乃是一整個國家。當那急速西沉的夕陽從天際隱沒時，耶路撒冷恩典的日子便要終結了。當隊伍停駐在橄欖山岡上之時，耶路撒冷悔改仍未為時已晚。那時，憐憫的天使正在收起她的翅膀，要從金色的寶座上降下，讓位給公義和迅速臨到的審判。然而，基督那充滿大愛的心，仍為耶路撒冷懇求；這城曾藐視祂的憐憫，輕看祂的警告，並且將要使自己的手染上祂的血。若耶路撒冷肯悔改，仍未算太遲。當落日最後的餘暉仍留戀於聖殿、樓臺和殿頂之上時，豈不會有某位良善的天使引導她歸向救主的愛，並使她的厄運得以避免嗎？那美麗而不聖潔的城啊，她曾用石頭打死先知，曾棄絕上帝的兒子，又因自己的不悔改而把自己鎖在奴役的鐐銬之中——她蒙憐憫的日子幾乎已經耗盡了！」《歷代願望》，576–578頁。
As the warfare against Jerusalem is described by Isaiah in chapter twenty-two those attacking “set themselves in array at the gate.” Elam and Kir are at the gate with weapons ready and they then discover Jerusalem’s covering. In Isaiah the “covering” that is discovered by the enemies at the gate is the shadow of Egypt.
正如以賽亞在第二十二章所描述，攻擊耶路撒冷嘅戰事中，敵軍「在城門前擺陣」。以攔同吉珥都喺城門前，兵器齊備；於是佢哋就發現咗耶路撒冷嘅遮蓋。喺《以賽亞書》裏面，城門前嘅敵人所發現嘅「遮蓋」，就係埃及嘅蔭庇。
Woe to the rebellious children, saith the Lord, that take counsel, but not of me; and that cover with a covering, but not of my spirit, that they may add sin to sin: That walk to go down into Egypt, and have not asked at my mouth; to strengthen themselves in the strength of Pharaoh, and to trust in the shadow of Egypt! Isaiah 30:1, 2.
耶和華說：禍哉，這悖逆的兒女！他們商議，卻不由於我；結盟，卻不出於我的靈，以致罪上加罪。 他們起身下埃及去，並沒有求問我的口；要靠法老的力量堅固自己，並要投靠在埃及的蔭下！以賽亞書 30:1, 2
It is recognized by Jerusalem’s enemies that those represented by Shebna have placed their trust in Egypt, thinking Egypt would protect them, whereas those represented by Eliakim the son of Hilkiah trust not in the “shadow of Egypt” but are covered with covering of God’s Spirit and trust in the “shadow of the Most High.”
耶路撒冷的仇敵都承認：由舍伯那所代表的人，把信靠寄託於埃及，以為埃及必會保護他們；然而，由希勒家個仔以利亞敬所代表的人，所信靠的並唔係「埃及的蔭下」，反而係披戴住神之靈的遮蓋，並且信靠「至高者的蔭下」。
He that dwelleth in the secret place of the most High shall abide under the shadow of the Almighty. I will say of the Lord, He is my refuge and my fortress: my God; in him will I trust. Psalms 91:1, 2.
住喺至高者隱密處嘅，必住喺全能者嘅蔭下。我要論到耶和華說：祂是我嘅避難所，是我嘅山寨；祂是我嘅神，我要倚靠祂。詩篇 91:1, 2
At the Sunday law crisis, the wise virgins represented by Eliakim the son of Hilkiah are trusting the shadow of the most High, and the foolish virgins represented by Shebna are trusting in the shadow of Egypt. The word translated as “discovered” means to strip down and take into captivity. The enemies at the gate recognize that the protection of Jerusalem has been removed, and Shebna and his cohorts then begin to try and save themselves, for they see “the breaches of the city of David” and they see there are many breaches that will allow the enemy to enter. In a panic, as represented in the parable of the ten virgins, the foolish begin to search for protection, but they have none.
喺星期日法案危機之時，由希勒家個仔以利亞敬所代表嘅聰明童女，乃係倚靠至高者嘅蔭庇；而由舍伯那所代表嘅愚拙童女，乃係倚靠埃及嘅蔭庇。譯作「顯露」嘅嗰個字，意思係剝去遮蓋，並擄去為囚。城門口嘅仇敵認出耶路撒冷嘅保障已經被除掉，於是舍伯那同佢嗰班同黨就開始設法自救；因為佢哋睇見「大衛城嘅破口」，又睇見破口甚多，足以容許仇敵進入。喺驚惶失措之中，正如十個童女嘅比喻所表明，愚拙嘅人就開始尋找保護，然而佢哋並冇。
Shebna looks to the “the armour of the forest” to save him, but it is too late. He counts the houses in Jerusalem and begins to tear them down to fortify the wall, but it is too late. They gather together water from the lower pool and try to connect with the water of the old pool, but it is too late. Water being a primary symbol of the Holy Spirit identifies that they are desperately looking for oil, but its too late. In all their efforts they forgot the Creator of the pools, and that he made those “pools” of truth long ago. They forgot that it was the Rock of Ages that provided the message in the old times. They chose not to walk in the old paths, represented by the foundations that were established through the work of William Miller.
舍伯那指望「林庫中的軍器」可以拯救他，但已經太遲了。他數點耶路撒冷的房屋，並開始拆毀它們，好堅固城牆，但已經太遲了。他們聚集下池的水，又嘗試將之與舊池的水連接起來，但已經太遲了。水作為聖靈的一個主要象徵，顯明他們正在絕望地尋找油，但已經太遲了。在他們一切的努力之中，他們忘記了那造池的主，也忘記了那些真理的「池子」乃是祂在很久以前所造的。他們忘記了，在古時提供那信息的，乃是萬古磐石。他們選擇不行在古道之中；這古道乃是由威廉·米勒的工作所建立之根基所表徵的。
“The enemy is seeking to divert the minds of our brethren and sisters from the work of preparing a people to stand in these last days. His sophistries are designed to lead minds away from the perils and duties of the hour. They estimate as nothing the light that Christ came from heaven to give to John for His people. They teach that the scenes just before us are not of sufficient importance to receive special attention. They make of no effect the truth of heavenly origin and rob the people of God of their past experience, giving them instead a false science.
「仇敵正企圖使我哋弟兄姊妹嘅心思，偏離預備一班子民喺呢末後日子站立得住嘅工作。佢嗰啲詭辯，乃係要引導人心離開當前嘅危險同本分。佢哋將基督從天上嚟賜畀約翰、為要傳畀祂子民嘅亮光，看作全然無足輕重。佢哋教導人話，就喺我哋面前嘅種種景象，並唔重要到需要受到特別注意。佢哋使出於天上嘅真理失去效力，又奪去上帝子民過往嘅經歷，反以一種虛假嘅科學取而代之。」
“‘Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’ Jeremiah 6:16.
「耶和華如此說：你們當站在路上察看，訪問古道，哪是善道，便行在其間。」耶利米書 6:16。
“Let none seek to tear away the foundations of our faith—the foundations that were laid at the beginning of our work by prayerful study of the word and by revelation. Upon these foundations we have been building for the last fifty years. Men may suppose that they have found a new way and that they can lay a stronger foundation than that which has been laid. But this is a great deception. Other foundation can no man lay than that which has been laid.
「唔好容讓任何人企圖拆毀我哋信仰嘅根基——呢啲根基，乃係喺我哋工作開始之初，藉着虔誠祈禱地研讀聖言同埋藉着啟示所奠立嘅。我哋喺過去五十年間，一直都係喺呢啲根基之上建造。人或者以為自己已經搵到一條新路，並且能夠立下比已經立好嘅更堅固嘅根基；但呢係極大嘅迷惑。因為除咗所已經立好嘅根基之外，冇人能夠另立根基。」
“In the past many have undertaken the building of a new faith, the establishment of new principles. But how long did their building stand? It soon fell, for it was not founded upon the Rock.
「從前有許多人曾着手建立一種新嘅信仰，設立新嘅原則。但佢哋所建造嘅，能夠屹立幾耐呢？佢好快就倒塌咗，因為佢唔係立基於磐石之上。」
“Did not the first disciples have to meet the sayings of men? Did they not have to listen to false theories, and then, having done all, to stand firm, saying: ‘Other foundation can no man lay than that is laid’? 1 Corinthians 3:11.
「最初嗰班門徒，豈唔係都要面對人嘅言論嗎？佢哋豈唔係都要聽見虛假嘅理論，然後喺作成一切之後，仍然站立得穩，話：『因為嗰已經立好咗嘅根基，除此以外，冇人能夠另立根基。』哥林多前書 3:11。」
“So we are to hold the beginning of our confidence steadfast unto the end. Words of power have been sent by God and by Christ to this people, bringing them out from the world, point by point, into the clear light of present truth. With lips touched with holy fire, God’s servants have proclaimed the message. The divine utterance has set its seal to the genuineness of the truth proclaimed.” Testimonies, volume 8, 296, 297.
「所以，我們要將起初的確信堅守到底。上帝同基督已將帶著能力嘅說話賜畀呢班子民，一點一滴噉領佢哋從世界中出嚟，進入現代真理嘅明光之中。上帝嘅僕人嘴唇既被聖火觸摸，就宣講呢信息。神聖嘅話語已為所宣講之真理嘅真確性蓋上印記。」《證言》第8卷，296，297。
The “day” which that all this takes place is the biblical “day” which Isaiah identifies as the that the Lord God of Hosts called for “weeping, and to mourning, and to baldness, and to girding of sackcloth.”
呢一切所發生嘅嗰個「日子」，就係以賽亞所指出嘅聖經中嘅「日子」；喺嗰日，萬軍之耶和華神呼召人「哭泣、哀號、剃頭、腰束麻布。」
And the Lord spake unto Moses, saying, Also on the tenth day of this seventh month there shall be a day of atonement: it shall be an holy convocation unto you; and ye shall afflict your souls, and offer an offering made by fire unto the Lord. And ye shall do no work in that same day: for it is a day of atonement, to make an atonement for you before the Lord your God. For whatsoever soul it be that shall not be afflicted in that same day, he shall be cut off from among his people. And whatsoever soul it be that doeth any work in that same day, the same soul will I destroy from among his people. Ye shall do no manner of work: it shall be a statute forever throughout your generations in all your dwellings. It shall be unto you a sabbath of rest, and ye shall afflict your souls: in the ninth day of the month at even, from even unto even, shall ye celebrate your sabbath. Leviticus 23:26–32.
耶和華曉諭摩西說：這七月初十日是贖罪日，你們要有聖會，並要刻苦己心，又要將火祭獻給耶和華。當這一日，你們甚麼工都不可做，因為這是贖罪日，要在耶和華你們的神面前為你們贖罪。當這一日，凡不刻苦己心的，必從民中剪除。凡這一日做任何工的，我必將他從民中除滅。你們甚麼工都不可做；這要作你們世世代代在一切住處永遠的定例。這日要作你們完全安息的安息日，你們要刻苦己心。從這月初九日晚上，到次日晚上，你們要守為安息日。利未記 23:26–32。
The day that is illustrated by Shebna and Eliakim the son of Hilkiah is the antitypical Day of Atonement, which covers the history of 1844 until Michael stands up. In that period of time Adventism has been called to “afflict” their souls, or as Isaiah represents it is call “to weeping, and to mourning, and to baldness, and to girding with sackcloth.”
由舍伯那同希勒家個仔以利亞敬所表徵嘅日子，就係預表性贖罪日所對應嘅真體贖罪日，涵蓋由1844年直到米迦勒起來嗰段歷史。喺呢段時期，復臨信徒蒙召要「刻苦己心」；或者照以賽亞所表達，就係蒙召「哭泣、哀號、頭上光禿、腰束麻布。」
“In 1844 our great High Priest entered the most holy place of the heavenly sanctuary, to begin the work of the investigative judgment. The cases of the righteous dead have been passing in review before God. When that work shall be completed, judgment is to be pronounced upon the living. How precious, how important are these solemn moments! Each of us has a case pending in the court of heaven. We are individually to be judged according to the deeds done in the body. In the typical service, when the work of atonement was performed by the high priest in the most holy place of the earthly sanctuary, the people were required to afflict their souls before God, and confess their sins, that they might be atoned for and blotted out. Will any less be required of us in this antitypical day of atonement, when Christ in the sanctuary above is pleading in behalf of His people, and the final, irrevocable decision is to be pronounced upon every case?
「喺1844年，我哋偉大嘅大祭司進入咗天上聖所嘅至聖所，開始查案審判嘅工作。義人死者嘅案件一直喺上帝面前接受察閱。當呢項工作完成之時，審判就要宣告喺活人身上。呢啲嚴肅嘅時刻係何等寶貴，何等重要！我哋每一個人喺天庭都有一宗案件待審。我哋各人都要按住喺肉身所行嘅事受審判。喺預表性嘅事奉之中，當大祭司喺地上聖所嘅至聖所執行贖罪工作嘅時候，百姓必須喺上帝面前刻苦己心，並承認自己嘅罪，好叫佢哋得蒙贖罪，罪得塗抹。咁喺呢個表徵所指向嘅贖罪日，當基督喺天上嘅聖所之中為佢嘅子民代求，而對每一宗案件都要作出最後、不可更改嘅判決之時，對我哋所要求嘅，豈會更少呢？」
“What is our condition in this fearful and solemn time? Alas, what pride is prevailing in the church, what hypocrisy, what deception, what love of dress, frivolity, and amusement, what desire for the supremacy! All these sins have clouded the mind, so that eternal things have not been discerned. Shall we not search the Scriptures, that we may know where we are in this world’s history? Shall we not become intelligent in regard to the work that is being accomplished for us at this time, and the position that we as sinners should occupy while this work of atonement is going forward? If we have any regard for our souls’ salvation, we must make a decided change. We must seek the Lord with true penitence; we must with deep contrition of soul confess our sins, that they may be blotted out.” Selected Messages, book 1, 124, 125.
「喺呢個可畏而莊嚴嘅時刻，我哋嘅景況究竟如何？唉，教會中正盛行住何等嘅驕傲，何等嘅虛偽，何等嘅欺詐，何等嘅愛慕衣飾、輕浮同娛樂，何等嘅追求至高地位！呢一切罪惡都使心思昏暗，以致永恆嘅事未能被辨明。我哋豈不應當查考聖經，好叫我哋知道自己喺呢個世界歷史中所處何地嗎？我哋豈不應當明白此時正為我哋成就緊嘅工作，以及當呢項贖罪工作進行之時，我哋作為罪人所應當站立嘅地位嗎？如果我哋對自己靈魂嘅得救稍有顧念，就必須作出明確嘅改變。我哋必須以真誠嘅悔罪尋求主；我哋必須以靈魂深切嘅痛悔承認我哋嘅罪，好叫呢啲罪得以被塗抹。」《信息選粹》卷一，124，125。
And in that day did the Lord God of hosts call to weeping, and to mourning, and to baldness, and to girding with sackcloth: And behold joy and gladness, slaying oxen, and killing sheep, eating flesh, and drinking wine: let us eat and drink; for tomorrow we shall die. Isaiah 22:12, 13.
到那日，主萬軍之耶和華神召人哭泣、哀號、剃頭、腰束麻布；誰知，看哪，竟有歡喜快樂，宰牛殺羊，吃肉飲酒，說：「我們吃喝吧！因為明天我們就要死了。」以賽亞書 22:12, 13
The Lord called Shebna to afflict his soul, but he chose to eat and drink and party on. The Lord “revealed” in his “ears” that Shebna’s sin would not be purged. The word translated as “purged” is the word used in Leviticus for “atonement.” This sin of Laodicean Adventism will not be atoned for. Now Isaiah begins to address the relationship of Shebna (Laodicean Adventists) with Eliakim, the son of Hilkiah (Philadelphian Adventists).
主呼召舍伯那去刻苦己心，但他卻選擇吃喝宴樂，照常作樂。主在他「耳中」「啟示」說，舍伯那的罪孽必不得潔除。譯作「潔除」一詞，就是《利未記》中譯作「贖罪」的那個字。呢一個老底嘉復臨信徒主義嘅罪，必不得蒙贖。依家，以賽亞開始論到舍伯那（老底嘉嘅復臨信徒）同希勒家個仔以利亞敬（非拉鐵非嘅復臨信徒）之間嘅關係。
Shebna is the “treasurer” as was Judas. And Tobiah in the days of Nehemiah was living in God’s sanctuary in a chamber (treasury) where the offerings were to be kept. When Nehemiah cleansed the temple, he cast out Tobiah and his stuff. Shebna is also to be thrown out. Both illustrate the spewing out of Laodicean Adventism at the Sunday law.
舍伯那乃係「掌庫」嘅，猶大亦然。尼希米時代嘅多比雅，住喺神聖所內一間房子（庫房）裏面；嗰度本應係存放供物之處。及至尼希米潔淨聖殿之時，就把多比雅同佢嘅一切物件趕咗出去。舍伯那亦都要被拋出去。兩者都說明咗喺星期日法令之時，老底嘉嘅復臨信仰要被吐出去。
“Because of the cruelty and treachery of the Ammonites and Moabites toward Israel, God had declared through Moses that they should be forever shut out from the congregation of His people. See Deuteronomy 23:3–6. In defiance of this word, the high priest had cast out the offerings stored in the chamber of God’s house, to make a place for this representative of a proscribed race. Greater contempt for God could not have been shown than to confer such a favor on this enemy of God and His truth.
「因亞捫人同摩押人向以色列表現出殘酷同奸詐，上帝曾藉摩西宣告，佢哋要永遠被摒諸祂子民的會眾之外。參見《申命記》23:3–6。大祭司竟公然違背呢句說話，將存放喺上帝殿中房間內的供物拋出去，為呢個被禁絕族類的代表騰出地方。對上帝再冇比呢種行為更大的藐視：竟然向上帝同祂真理的呢個仇敵施予如此恩待。」
“On returning from Persia, Nehemiah learned of the bold profanation and took prompt measures to expel the intruder. ‘It grieved me sore,’ he declares; ‘therefore I cast forth all the household stuff of Tobiah out of the chamber. Then I commanded, and they cleansed the chambers: and thither brought I again the vessels of the house of God, with the meat offering and the frankincense.’
尼希米從波斯返嚟之後，得知呢件膽大妄為嘅褻瀆之事，就即刻採取果斷措施，把嗰入侵者趕出去。佢宣告話：「我心裏甚憂愁；所以我將多比雅一切嘅家私器物，都從嗰房中拋出去。跟住我吩咐人潔淨嗰啲房間；然後我又將神殿嘅器皿，同素祭同乳香，再搬返入去。」
“Not only had the temple been profaned, but the offerings had been misapplied. This had tended to discourage the liberalities of the people. They had lost their zeal and fervor, and were reluctant to pay their tithes. The treasuries of the Lord’s house were poorly supplied; many of the singers and others employed in the temple service, not receiving sufficient support, had left the work of God to labor elsewhere.” Prophets and Kings, 670.
「唔單止聖殿已被玷污，連供物都被錯用。呢啲事已傾向使百姓唔願慷慨奉獻。佢哋已經失去熱心同火熱，亦唔情願繳納十分之一。耶和華殿中嘅庫房供應匱乏；好多歌唱嘅人同其他受僱辦理聖殿事務嘅人，因為得唔到足夠嘅供應，已經離開上帝嘅工作，往別處勞碌。」《先知與君王》，670。
Shebna, Judas and Tobiah all represent Laodicean Adventists at the end of time.
舍伯那、猶大同多比雅都係代表末時嘅老底嘉復臨信徒。
Thus saith the Lord God of hosts, Go, get thee unto this treasurer, even unto Shebna, which is over the house, and say, What hast thou here? and whom hast thou here, that thou hast hewed thee out a sepulchre here, as he that heweth him out a sepulchre on high, and that graveth an habitation for himself in a rock? Behold, the Lord will carry thee away with a mighty captivity, and will surely cover thee. He will surely violently turn and toss thee like a ball into a large country: there shalt thou die, and there the chariots of thy glory shall be the shame of thy lord’s house. And I will drive thee from thy station, and from thy state shall he pull thee down. Isaiah 22:15–19.
萬軍之耶和華主如此說：你去見這掌庫的，就是管家舍伯那，對他說：你在這裏有甚麼呢？你在這裏有誰呢？竟在這裏為自己鑿墳墓，如那在高處為自己鑿墳墓、在磐石中為自己雕鑿居所的人一般。看哪，耶和華必以大力將你擄去，必定將你緊緊裹住。他必定將你猛烈地滾去，拋擲如球到寬闊之地；你必死在那裏，你榮耀的車輛也必在那裏，成為你主人家中的羞辱。我要革除你的職位，你必從你的地位上被拉下來。以賽亞書 22:15–19。
As the king of the north is approaching Jerusalem, and it is to be remembered that the approach is a progressive approach which the citizens of Jerusalem knew was coming. This is what is identified in Isaiah chapter twenty when Tartan the Assyrian commander conquered Ashdod in Egypt. They knew what was coming and Shebna spent his time making himself a fancy grave. Archeologists found Shebna’s grave and removed the written statement that was upon the grave entrance, and it is now in a British Museum. Amazingly enough, when Shebna got removed and Eliakim the son of Hilkiah took over Shebna’s leadership position, Eliakim the son of Hilkiah received a royal seal that he could use to endorse his name on official documents. That seal was also found by archeologists and is in the same museum in England. Shebna is in the museum represented by his grave, the mark of death, and Eliakim, the son of Hilkiah’s is in the museum with the representation of the seal of life.
當北方王正逼近耶路撒冷之時，必須記住，這種逼近乃是一種逐步推進的逼近，而耶路撒冷的居民早已知道這事將要來到。這正是以賽亞書第二十章所指出的事，當時亞述的統帥他珥探攻取了埃及的亞實突。他們知道將要來的是甚麼，而舍伯那卻把時間花在為自己建造華美的墳墓上。考古學家發現了舍伯那的墳墓，並將墓穴入口上所寫的碑文移走，如今那碑文收藏於大英博物館。令人驚訝的是，當舍伯那被撤換，而希勒家的兒子以利亞敬接替了舍伯那的領導職位之後，希勒家的兒子以利亞敬領受了一個御用印璽，使他可以用來在官方文件上加蓋自己的名號。那個印璽也同樣被考古學家發現，現今收藏於英格蘭同一所博物館中。舍伯那在博物館中以他的墳墓為其表徵，就是死亡的記號；而希勒家的兒子以利亞敬也在博物館中，以生命之印的表徵而被呈現。
For Shebna’s rejection of the warning message concerning the king of the north, he was spewed out of the mouth of the Lord, and the word translated as “spewed” in Revelation’s warning to Laodicea actually means projectile vomiting. With Nehemiah he cast out Tobiah and his stuff and with Shebna he was violently tossed like a ball into a far country. Shebna is Laodicean Adventists who are rejecting the prophetic message that was unsealed in 1989 and preparing for the grave—the mark of the beast, and Eliakim the son of Hilkiah, is Philadelphia Adventism that receive the seal of God.
由於舍伯那拒絕了關於北方王之警告信息，他就被主從口中吐出去；而《啟示錄》對老底嘉之警告中譯作「吐出去」一詞，實際上是指如拋射般的嘔吐。主藉着尼希米趕出多比雅和他的一切物件；又在舍伯那身上，使他猛烈地被拋擲，如球一般，被擲往遠方之地。舍伯那乃是老底嘉的復臨信徒，他們拒絕了那於一九八九年啟封的預言信息，並正為着墳墓——獸的印記——作準備；而希勒家的兒子以利亞敬，乃是非拉鐵非的復臨信徒，他們領受上帝的印記。
And it shall come to pass in that day, that I will call my servant Eliakim the son of Hilkiah: And I will clothe him with thy robe, and strengthen him with thy girdle, and I will commit thy government into his hand: and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah. Isaiah 22:20, 21.
到那日，我必召我僕人希勒家個仔以利亞敬來；我必將你嘅袍給他穿上，又用你嘅帶子給他束腰，並將你嘅政權交在他手中；他必作耶路撒冷居民同猶大家嘅父。以賽亞書 22:20, 21
At the Sunday law the wheat and tares of Adventism are separated, and the leadership of the church triumphant is given to Eliakim the son of Hilkiah, and the Lord then lifts up His church as an ensign as the third angel’s message swells to a loud cry. I have been perhaps too redundant by including the phrase “the son of Hilkiah,” when I could simply say Eliakim. But together the father and his child are a symbol of the Elijah message before the seven last plagues. Elijah’s message employs the symbolism of fathers and children to represent the first (father) and the last (son). This prophetic relationship contributes to the final riddles in chapter twenty-two. The promise to Eliakim, the son of Hilkiah is that the Lord would lay upon his shoulder the key of the house of David.
喺星期日法令之時，復臨運動中嘅麥子與稗子就被分開，而凱旋教會嘅領導權就交畀希勒家嘅兒子以利亞敬；其後，當第三位天使嘅信息高漲成為大聲呼喊之際，主就將祂嘅教會高舉，如同一面旌旗。我或者因為加入「希勒家嘅兒子」呢個詞句而顯得稍為重複，其實我本可以只講以利亞敬。但父親同兒子一齊，乃係七災之前以利亞信息嘅一個象徵。以利亞嘅信息運用父親同兒子嘅象徵，去代表首先嘅（父）同末後嘅（子）。呢種預言性嘅關係，促成咗第二十二章最後嘅謎語。對希勒家嘅兒子以利亞敬所應許嘅，乃係主必將大衛家嘅鑰匙放喺佢肩頭上。
The “house of David” is the message of father and son that Jesus referred to in his final conversation with the rebellious Jews. It is also where He closes the book of Revelation. The house of David had a key, that if nothing else is used on October 22, 1844, for the only place in the Scriptures that references this key is in the message to the Philadelphian church.
「大衛家」就係耶穌喺祂同嗰啲悖逆嘅猶太人最後一次對話中所提到嘅父與子嘅信息。呢個亦都係祂喺《啟示錄》結束全書之處所指向嘅內容。大衛家有一條鑰匙；如果喺 1844 年 10 月 22 日唔使用任何其他經文嘅話，因為《聖經》中唯一提到呢條鑰匙嘅地方，就係寫畀非拉鐵非教會嘅信息。
And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:22.
我必將大衛家嘅鑰匙放喺佢肩頭上；佢開，必無人能關；佢關，必無人能開。以賽亞書 22:22。
And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth. Behold, I come quickly: hold that fast which thou hast, that no man take thy crown. Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:7–12.
你要寫信畀非拉鐵非教會嘅使者，話：嗰位聖潔、真實、攞住大衛嘅鑰匙、開咗就冇人能關、關咗就冇人能開嘅，咁樣講：我知道你嘅行為；睇吓，我已經喺你面前開咗一道門，係冇人能夠關嘅；因為你略有一點力量，也曾遵守我嘅道，冇否認我嘅名。睇吓，我要使嗰啲屬撒但會堂嘅人，就係嗰啲自稱係猶太人，其實唔係，不過係講大話嘅人；睇吓，我要使佢哋來到你腳前下拜，亦都使佢哋知道我已經愛你。因為你曾遵守我忍耐嘅道，我亦都要保守你脫離試煉嘅時候；嗰時候將要臨到普天下，去試驗住喺地上嘅人。睇吓，我必快來：你要持守你所有嘅，免得有人奪去你嘅冠冕。得勝嘅，我要叫佢喺我神嘅殿中作柱子，佢決不再從嗰度出去；我又要將我神嘅名，同我神城嘅名，就是從天上、由我神嗰度降下來嘅新耶路撒冷，並我嘅新名，都寫喺佢身上。有耳嘅，就應當聽聖靈向眾教會所講嘅話。啟示錄 3:7–12。
Eliakim represents a Philadelphian during the Millerite movement that opens the Most Holy Place on October 22, 1844. I know that it was Christ our High Priest that opened that dispensational door, but Christ laid the key on the shoulder of Eliakim the son of Hilkiah, and states that “he shall open.” We have reached the point I pointed out at the beginning of this article.
以利亞敬表徵喺米勒派運動期間、於1844年10月22日打開至聖所嘅一位非拉鐵非人。我知道，打開嗰道時代性之門嘅乃係我哋嘅大祭司基督；但基督將鑰匙放喺希勒家個仔以利亞敬嘅肩頭上，並且話：「他必開。」我哋已經去到我喺本文開頭所指出嘅嗰一點。
There are eighteen times in Isaiah that we find the word “burden,” but seven of those times represent something that is carried upon the shoulder and eleven times it represents a prophecy of doom. One of those eighteen times the word that means a prophecy of doom is also simultaneously used to represent a burden that is carried upon the shoulder.
喺《以賽亞書》入面，我哋一共見到「默示」呢個詞出現咗十八次；但其中有七次係指擔喺肩頭上嘅重擔，而有十一次係指審判與災禍嘅預言。喺呢十八次之中，有一次嗰個表示災禍預言嘅詞，同時亦被用嚟表示擔喺肩頭上嘅重擔。
The story of the valley of vision is about a message of doom that creates two classes of worshippers in Jerusalem. The prophetic message that identified the opening of the judgment was presented by Father Miller and it is the first angel’s message that ended when the holy place door was shut and the Most Holy Place was opened on October 22, 1844. The “burden” that was placed upon William Miller’s shoulder, that he was commissioned to carry to the world was the first angel’s message, a prophecy of doom that ended on October 22, 1844 with the arrival of the third angel’s message.
異象谷的故事，乃係關乎一個滅亡的信息；此信息喺耶路撒冷造成咗兩等敬拜者。那指出審判開始之先聲的預言信息，係由米勒父親所傳講；呢信息就係第一位天使的信息。當聖所嘅門關閉、至聖所於1844年10月22日開啟之時，第一位天使的信息亦告終止。那加喺威廉．米勒肩頭上、受委託要帶給全世界嘅「重擔」，就係第一位天使的信息——一個滅亡的預言；而呢預言喺1844年10月22日，隨住第三位天使信息的來臨而結束。
The “key of the house of David will I lay upon his shoulder,” and it says, “In that day,” “shall the nail that is fastened in the sure place be removed, and be cut down, and fall; and the burden that was upon it shall be cut off.”
「我必將大衛家嘅鑰匙放喺佢肩頭上」，又話：「到嗰日」，「釘喺穩固之處嘅釘子必被挪去，並被砍斷，跌落；掛喺其上嘅重擔也必被剪除。」
The word translated as “burden” here is the word identifying a prophecy of doom, but this prophecy of doom is not the Hebrew word Isaiah uses to represent something you carry on your shoulder. As the word for prophecy of doom it means that Eliakim, the son of Hilkiah would have the key of David placed upon his shoulder, and the burden that is upon his shoulder is a prophecy of doom. It is a profound play of words!
呢度譯作「默示」嘅字，乃係一個指明災禍預言嘅字；但呢個災禍預言，並唔係以賽亞用嚟表示你肩頭所擔之物嗰個希伯來字。作為「災禍預言」呢個詞，佢嘅意思係：希勒家個仔以利亞敬必有大衛嘅鑰匙放喺佢肩頭上，而喺佢肩頭上嘅重擔，正係一個災禍嘅預言。呢實在係極其深奧嘅雙關語！
Sister White says this about a key that is attached to the Bible.
懷愛倫姊妹曾經就一條附於聖經之上的鑰匙如此說。
“Connected with the Word of God there is a key that unlocks the precious casket, to our satisfaction and delight. I feel thankful for every ray of light. In the future, experiences now to us very mysterious will be explained. Some experiences we may never fully comprehend until this mortal shall put on immortality.” Manuscript Releases, volume 17, 261.
「與上帝的道相連，有一把鑰匙，能打開那寶貴的匣子，叫我們得着滿足與喜樂。我為每一道亮光而心存感恩。將來，現今對我們仍極其奧祕的一些經歷，必會得到解明。有些經歷，我們或許永不能完全明白，直等到這必朽壞的穿上不朽壞。」《Manuscript Releases》, volume 17, 261.
Miller’s opening remarks about his dream says this.
米勒關於他所作之夢嘅開場白係咁講。
“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.” Early Writings, 81.
「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，以烏木與珍珠精巧鑲嵌而成。匣子上附有一條鑰匙。我立刻拿起鑰匙，把匣子打開；那時，令我驚奇詫異的是，我發現其中盛滿了各式各樣、大小不一的珠寶、鑽石、寶石，以及各種尺寸與價值的金銀錢幣，都美麗地安放在匣內各自的位置上；如此陳設之下，它們反照出來的光輝與榮耀，除了太陽以外，實無可比擬。」《早期著作》，81。
In James White’s footnotes of the dream, he says this of the key.
喺詹姆斯．懷特就呢個夢所寫嘅腳註入面，佢對呢條鑰匙係咁講嘅。
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.” James White.
「所謂『附上嘅鑰匙』，就係佢詮釋先知預言之道嘅方法——以經解經——由聖經自己作自己嘅詮釋者。憑住呢條鑰匙，米勒弟兄打開咗『匣子』，即係將主再來呢項偉大真理向世界揭示出來。」詹姆斯·懷特。
James White commented on this dream, and in so doing he wrote an introduction. It is most important to recognize that Miller had his dream and published it in 1847, at least two years after the Great Disappointment, when the formerly unified Millerite Adventist’s had been scattered. Miller was separated from the movement, and the “little flock” that was “scattered abroad” were still suffering from the disappointment. Miller’s dream spoke to the situation and James White commented upon it and Ellen White referred to it in an absolutely positive manner. James White wrote an introduction to his dream, included his dream and then added a few footnotes. His introduction, the dream and the footnotes will be at the end of this article for those needing access to this information.
雅各・懷特就這個夢作了評論，並且為此寫了一篇引言。極其重要的是要認識到，米勒是在1847年作了這個夢並將之出版的；那時距離大失望至少已過了兩年，先前合一的米勒派復臨信徒已被分散。米勒與這場運動分離了，而那被「分散各處」的「小群羊」仍在失望之中受苦。米勒的夢正是針對這種處境而發，而雅各・懷特對此作了評論，愛倫・懷特也以完全正面的方式提到了它。雅各・懷特為這個夢寫了一篇引言，收錄了那個夢，然後又加上幾條註腳。對於需要查閱這些資料的人而言，他的引言、那個夢以及那些註腳將附於本文末尾。
Isaiah twenty-two is an illustration of the beginning and ending of Adventism. In both histories there was and will be a separation that occurred on October 22, 1844 and then again at the Sunday law. The separation in both instances, the beginning and ending, is a fulfillment of the parable of the ten virgins. Sister White informs us the foolish virgins are Laodiceans. Shebna represents Laodicean Adventists in the beginning and ending of Adventism. Eliakim, the son of Hilkiah represents Philadelphian Adventists.
以賽亞書第二十二章，乃係復臨運動開始同終結嘅一個寫照。喺呢兩段歷史當中，都曾經並且將會有一次分離，先係發生喺1844年10月22日，然後再一次係喺星期日法案之時。呢兩次分離，無論係開始抑或終結，皆係十個童女比喻嘅應驗。懷師母話畀我哋知，愚拙嘅童女就係老底嘉人。舍伯那喺復臨運動嘅開始同終結當中，代表老底嘉嘅復臨信徒。希勒家個仔以利亞敬，則代表非拉鐵非嘅復臨信徒。
But Hilkiah also represents the father of Adventism for “he shall be a father to the inhabitants of Jerusalem, and to the house of Judah.” William Miller was respectfully called “Father Miller.” Miller had “the key of David” placed upon his shoulder, which represents his method of studying the Scriptures, “line upon line.”
但希勒家亦代表復臨運動之父，因為「他必作耶路撒冷居民和猶大家的父」。威廉・米勒素被恭稱為「米勒父老」。米勒有「大衛的鑰匙」放在他肩頭上，這象徵他研讀聖經的方法，就是「命上加命，令上加令」。
The casket being the Bible, he used the “key of David” representing the rules of prophetic interpretation that he employed to open the truths of the first angel. Those rules, (the key of David) and his prophecy of doom (the burden) that was understood with the key of David were hung “as a nail in a sure place” in the sanctuary. The “nail” was the date of October 22, 1844. The word “nail” means a pin, a nail or a stake, representing a waymark. The “burden,” or the prophecy of doom that was hung upon that nail was the first angel’s message and that message came to a conclusion on October 22, 1844, when the prophecy of doom had been fulfilled and was removed, cut down and it fell. It was removed for the prophetic message of doom had become past tense, and the nail then had to be moved into the Most Holy Place, where another burden of doom would be hung upon it.
棺木既係聖經，佢就用「大衛的鑰匙」——即係佢用以開啟第一位天使真理之預言解釋規則——去打開嗰啲真理。嗰啲規則（即大衛的鑰匙），連同佢藉着大衛的鑰匙所明白嘅毀滅預言（即重擔），都被掛喺聖所之中，「像釘子釘在穩固處」。呢枚「釘子」就係 1844 年 10 月 22 日 呢個日期。「釘子」一詞，意思係銷、釘或者橛，代表一個路標。嗰個「重擔」，即掛喺嗰枚釘子上面嘅毀滅預言，就係第一位天使的信息；而嗰個信息喺 1844 年 10 月 22 日 告一段落，因為嗰毀滅預言已經應驗，於是被挪去，被砍下，並且墮落。佢之所以被挪去，係因為嗰個毀滅嘅預言信息已經成為過去式；而嗰枚釘子隨後就必須移到至聖所裏面，好叫另一個毀滅嘅重擔可以掛喺其上。
Miller’s prophecy of doom, that was understood by the prophetic rules represented as “the key of David” would place a nail in the holy place that would hold all the glory of his father’s house. The word “glory” in the passage means weight. What holds the weight of a house is the house’s foundation. Miller’s foundational work holds the weight of all the additional light of the third angel’s message represented by the “offspring and the issue.” It holds the weight of all the various vessels of the temple. And the foundation was laid for a temple to place a glorious throne.
米勒所宣講嘅毀滅預言，既然按住由「大衛的鑰匙」所表徵嘅預言規則去理解，就會喺聖所中安放一枚釘子，承擔佢父家一切榮耀。經文中「榮耀」一詞，意思係重量。承擔一間房屋重量嘅，乃係房屋嘅根基。米勒奠基性嘅工作，承擔住第三位天使信息一切附加亮光嘅重量，呢啲亮光由「子孫和所生的」所表徵。佢亦承擔住聖殿中各樣器皿嘅重量。而呢個根基，乃係為咗建造一座聖殿，好安置一個榮耀嘅寶座。
Eliakim the son of Hilkiah represents the Philadelphian church. Eliakim means the God of raising, for Eliakim, the father of Jerusalem represents William Miller who God used to raise up the foundations of God’s chosen covenant people. He is the son of Hilkiah which is derived from two words, the second being God and the first meaning “smoothness” as in smoothness of speaking. Hilkiah represents God’s Word or voice and His son represents the raising of the temple.
希勒家的兒子以利亞敬，表徵非拉鐵非教會。以利亞敬的意思是「興起的神」，因為以利亞敬，就是耶路撒冷之父，表徵威廉・米勒；神曾使用他，興起神所揀選之約民的根基。他是希勒家的兒子；「希勒家」一名乃由兩個詞衍生而成，第二個是「神」，第一個的意思是「言語流暢」，即說話的流利。希勒家表徵神的話語或聲音，而他的兒子則表徵聖殿的興起。
At the end of Adventism there must be a prophecy of doom, and that prophecy is the third angel of Revelation fourteen. There must be a key at the end that was typified by Miller’s key. The “key” in our day is based upon the repetition of history, and especially the rule of first mention, which includes or is the principle represented by Christ Himself as the Alpha and Omega. There must be a son of Miller. Miller then as the father becomes Hilkiah the Word of the Lord, and the son of Miller is Eliakim, meaning the God of raising. Father Miller raised the temple and the son of Miller identifies when Laodicea and Philadelphia are separated and the Philadelphians are raised up as an ensign. There must be a nail that is fastened, but not in the holy place as in Miller’s history, but in the Most Holy Place. That nail and the burden that is hung upon it will be cut off at the end of the third angel’s message as it was at the end of the first angel’s message. When Michael stands up and human probation closes the prophecy of doom will be past tense, removed, cut off and fallen.
喺復臨運動嘅末了，必定有一個災禍嘅預言，而嗰個預言就係《啟示錄》第十四章嘅第三位天使。喺末時，必定有一條鑰匙，乃係由米勒嘅鑰匙所預表嘅。我哋今日嘅「鑰匙」係建立喺歷史重演之上，尤其係建立喺首次提及嘅法則之上；呢法則包含，或者就係由基督自己作為阿拉法同俄梅戛所代表嘅原則。必定有一個米勒之子。咁樣，米勒作為父，就成為希勒家——耶和華嘅話，而米勒之子就係以利亞敬，意思係神興起。父親米勒興起聖殿，而米勒之子則指出老底嘉同非拉鐵非幾時被分開，並且非拉鐵非人被興起，作為一面旌旗。必定有一根釘子被釘穩，但唔係好似喺米勒歷史當中咁釘喺聖所，而係釘喺至聖所。嗰根釘子，同埋掛喺其上嘅重擔，將會喺第三位天使信息嘅末了被剪除，正如喺第一位天使信息嘅末了曾經被剪除一樣。當米迦勒興起、人類恩典時期結束之時，嗰個災禍嘅預言將會成為過去式，被除去、被剪除、並且已經傾倒。
The separation or scattering after the passing of time in 1844 will be repeated at the Sunday law. Isaiah twenty-two is an illustration of the circumstances that lead to the separation of Laodicean Adventists from Philadelphian Adventists that takes place at the Sunday law crisis.
喺1844年經過一段時期之後所出現嘅分離或分散，將會喺星期日法案之時再次重演。以賽亞書二十二章乃係一幅寫照，說明喺星期日法案危機之際，導致老底嘉復臨信徒同非拉鐵非復臨信徒彼此分離嘅情況。
And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked: I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see. As many as I love, I rebuke and chasten: be zealous therefore, and repent. Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:7–22.
你要寫信畀老底嘉教會的使者，說：那阿們、那忠信真實的見證、神創造之始，咁樣說：我知道你嘅行為，你也不冷也不熱；我巴不得你或冷或熱。如今你既如溫水，也不冷也不熱，所以我必從我口中把你吐出去。因為你說：我是富足，已經發了財，一樣都不缺；卻不知道你是那困苦、可憐、貧窮、瞎眼、赤身的。我勸你向我買火中煉過的金子，叫你富足；又買白衣穿上，叫你赤身的羞恥不露出來；又用眼藥擦你的眼睛，叫你能看見。凡我所愛的，我就責備管教；所以你要發熱心，也要悔改。看哪，我站在門外叩門；若有聽見我聲音就開門的，我要進到他那裏去，我與他，他與我，一同坐席。得勝的，我要賜他在我寶座上與我同坐，就如我得了勝，在我父的寶座上與他同坐一般。有耳的，就應當聽聖靈向眾教會所說的話。啟示錄 3:7–22。
After the introduction to the dream James White, then includes the dream with footnotes. I have no problems with James White’s application of Miller’s dream, in spite of the fact that we have published often an interpretation of his dream that differs somewhat from James White’s. The basic approach of James White that differs from what we have published is that he places the “jewels” in the context of God’s people, and we understand the jewels are prophetic truths. There is no contradiction for a man reflects what he believes, and the scattering of the jewels after the Great Disappointment typifies the scattering of God’s people PRIOR to the Sunday law. But this fact is for a future study.
喺對呢個夢作咗引言之後，James White 隨後收錄咗呢個夢，並附有註腳。雖然我哋曾經多次發表過對佢呢個夢嘅一種詮釋，而呢種詮釋同 James White 嘅理解略有不同，但我對 James White 將 Miller 呢個夢應用出嚟嘅方式並冇任何異議。James White 嘅基本取向，即係同我哋已經發表嘅內容有所不同之處，乃在於佢將「寶石」置於上帝子民嘅語境之中；而我哋則理解寶石乃係預言性真理。呢兩者並無矛盾，因為一個人所反映出嚟嘅，正係佢所相信嘅；而大失望之後寶石被分散，乃係預表上帝子民喺星期日法令之前被分散。但呢一點，將留待日後研究。
James White’s introduction to William Miller’s Dream
占士‧懷特為威廉‧米勒《異夢》所作之引言
“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.
以下嘅夢，喺兩年幾之前已刊登於《Advent Herald》。我當時睇見，呢個夢清楚標示出我哋過去關於第二次降臨嘅經歷，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.
「喺主嗰大而可畏之日臨近嘅徵兆之中，神已經設立咗夢境。參約珥書 2:28–31；使徒行傳 2:17–20。夢可以有三種途徑而嚟；第一，『因事務繁多』而有夢。參傳道書 5:3。第二，凡喺撒但污穢之靈同迷惑之下嘅人，亦可能因佢嘅影響而有夢。參申命記 8:1–5；耶利米書 23:25–28；27:9；29:8；撒迦利亞書 10:2；猶大書 8。第三，神向來都係藉着夢，或多或少咁教導佢嘅子民，而呢啲夢乃係藉着天使同聖靈嘅運作而臨到。凡站立喺真理明亮光中嘅人，必知道幾時係神賜畀佢哋夢；如此嘅人，亦唔會畀虛假嘅夢所欺騙、所引離正道。」
“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 12:5.
「佢話：『而家你哋要聽我嘅話：你哋中間若有先知，我——耶和華——必喺異象中向佢顯現，並喺夢中對佢說話。』民數記 12:5」
“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, in Genesis 37:5–9, and then the interesting story of their fulfilment in Egypt.
雅各說：「耶和華的使者在夢中對我說。」創世記 31:2。「神夜間在夢中臨到亞蘭人拉班。」創世記 31:24。請讀約瑟的夢，載於創世記 37:5–9，然後再讀那些夢在埃及應驗之引人入勝的故事。
“In Gibeon the Lord appeared to Solomon in a dream by night. 1 Kings 3:5. 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.
「耶和華在基遍夜間夢中向所羅門顯現。」列王紀上 3:5。〈但以理書〉第二章中那個偉大而重要的像，是在夢中賜下的；第七章中的四獸等異象，也同樣如此。當希律意圖要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；你哋嘅兒女要說預言，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.
「藉着夢與異象而得嘅預言恩賜，在此乃係聖靈所結嘅果子；並且喺末後嘅日子，將要充分彰顯，以致構成一個記號。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.
「佢所賜嘅，有啲係使徒；有啲係先知；有啲係傳福音的；有啲係牧者同教師；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 7:28.
「神喺教會所設立嘅，第一係使徒，第二係先知，等等。」哥林多前書 7:28。
“Despise not PROPHESYINGS. 1 Thessalonians 5:20. See also Acts 13:1; 21:9; Romans 12:6; 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 cannot 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.
「不要藐視先知講道。」帖撒羅尼迦前書 5:20。另參使徒行傳 13:1；21:9；羅馬書 12:6；哥林多前書 14:1、24、39。先知，或先知講道，乃是為着建立基督的教會；而且，從神的話語中，並無任何證據可以提出，證明這些要先於傳福音的、牧者和教師停止。可是，反對的人說：『虛假的異象和夢已經有這麼多，我不能對這一類任何事存有信心。』撒但確實有他的仿冒。他一向都有假先知，而我們如今在他這欺騙與得勢的末後時辰，當然更可以預料會有這些事。那些因為有仿冒便拒絕這類特別啟示的人，同樣也可以再進一步，否認神曾藉着夢或異象向人顯明自己，因為仿冒一向都存在。」
“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啟示自己所用嘅媒介。藉着呢個媒介，祂曾向先知說話；祂亦已將預言嘅恩賜置於福音教會各樣恩賜之中，並且將夢同異象列為『末後日子』其他徵兆之一。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.” James White, Brother Miller’s Dream, 1–3.
「我喺以上所講嘅話，目的乃係以合乎聖經嘅方式消除異議，並使讀者嘅心思為以下所述作好準備。」James White, Brother Miller’s Dream, 1–3.
William Miller’s Second Dream
威廉・米勒的第二個夢 在我完成了前述的異象之後不久，主又賜我另一個異象。祂似乎顯明，威廉・米勒曾有一個夢，對他將要經歷的事，以及上帝交付他去完成的工作，有特別意義。 有一位年紀老邁的農夫，品德高尚，仁慈良善，他心中想到聖經既然出於上帝默示，便不能彼此矛盾；經文的一部分，必定能解釋另一部分；而且，人若存着祈禱的心，願意明白真理，便無須在任何宗教問題上犯錯。於是他決意以經解經。那時他除了聖經以外，沒有任何註釋書；他相信經上自己就是自己的闡釋者。他看見聖經論到象徵與比喻；既然經文常常在別處解釋那些象徵與比喻，他便知道，凡按其性質須按象徵來理解的地方，就當照象徵去理解。凡用不明白的經文解明了之後，若看作字面的意義仍然通順，那就不是象徵；若看作字面意義不通，就必是象徵。故此，他就逐節研讀聖經，並把自己的進度放慢，寧可停下，也不讓任何偏見、先入之見、私利、世俗的考量或人的權威，妨礙他認識經文真正的意義。於是他以祈禱開始研究，以經文比較經文，在上帝的幫助下，追求真理；既然他照着上帝所吩咐的去行，黑暗之中的事便向他顯明了。 有一次，當他這樣祈禱之後，主似乎藉着天使的手，把一隻精巧的盒子放在他手中，並且囑咐他說：「將這盒子好好看守；裡面有各樣寶石和鑽石，永遠新鮮，永遠閃耀。你可以為自己使用，也可以分給別人，越分越多；只是若有人不賞識這些珠寶真正的價值，或為你的緣故，抑或因你所分給他們的方式，而責備你，你就當把它們收回盒子裡，將盒子關好。若有人自以為擁有更精美的珠寶，或以為這些珠寶並不名貴，便藐視你的寶石與鑽石，那麼你就不可讓這樣的人長久觀看，免得他們只把它們看作尋常之物，最後踐踏你的珠寶，轉過來撕裂你。」 這位農夫說：「我把盒子收在家中的一個櫃子裡，極之高興，也很快樂，因自己得着這樣的寶物。每當我有空閒，便把它打開，欣賞那些明亮的珠寶與鑽石，它們在盒子裡像是愈看愈多，愈看愈閃耀。我十分喜愛，幾乎無法把眼睛從它們身上移開。我不時拿幾件送給那些我認為會珍惜它們的人；每次我把盒子打開，那些珠寶似乎都更加明亮，數目也更多。於是我高興極了，喜樂難以言喻。 「然而，有些人卻不重視那些珠寶和鑽石，反而辱罵我，說我原不配得着它們，擁有這樣的寶物太可憎。他們甚至想奪去盒子，搶走珠寶；但每逢這時，我便把盒子關上，放進櫃子裡，這些人就無法得手。接着，我感到極其憂傷，因世上竟有這樣的人，既不珍惜這些珠寶，也不重視我，反倒想奪去它們，明知自己並不知道怎樣使用。當這些人離開之後，我便打開櫃子，在憂傷之中又打開盒子，然而盒子和珠寶都不見了。我徹底絕望了，以為自己因不聽從囑咐，竟失去了所有的寶物；想起自己本可以送給許多人，卻又沒有送給他們，我便懊悔不已。 「就在我深陷這種困惑與痛苦之中時，我看見那位把盒子交給我的人站在我面前。他說：『盒子和珠寶都已收回去了。你的時辰尚未到；你若把盒子預備妥當，將上面塵土擦淨，守候、警醒、謹慎，時候一到，這一切都必歸還給你。這些珠寶雖已被帶走一段時候，並非永遠失落；若你證明自己已預備好，並且忠心，到了適當的時候，它們必再交還給你。你那時若盡忠把它們分給別人，就必使那些欣賞其價值、珍視其重要的人得着益處。』」 「我於是醒來；但從那時起，這夢便使我大大驚奇，也極為困擾。」 多年之後，當上帝呼召他去參與那關於時候的工作，把祂對各世代、尤其是對末後世代的異象啟示中的奧祕顯明出來時，他便看見那盒子已被塵土覆蓋。他起來把塵土擦去；瞧哪，那珠寶和鑽石都仍在，且比從前更加明亮、更有價值。於是他就發表了，但沒有把一切都發表，免得把食物給了那些還不能承受的人，只在當時所需要的範圍內發表出來。當他遭受反對、辱罵、誹謗、敵意和苦毒時，他便把盒子關起來；及至差不多到了世界終結的時候，他又再把盒子打開，而且以為既然末了快到了，就理當把所有珠寶都發表出來；然而，許多所謂「智慧」、「大有學問」的人攻擊他，說他的珠寶是假的，說那不過是「舊時代觀點」和「陳腐錯誤」；他們在心裡藐視他，也藐視他的珠寶；然而上帝很快就再次把盒子關起來。那時，許多在他身邊的人都為此歡喜快樂；但那些自己相信這些珠寶和鑽石、賞識其價值的人，主便向他們把盒子再度打開，而他們就在祂安排下宣揚這些珠寶與鑽石的價值和光輝。於是，凡曾見過這些寶石和鑽石、嘗過其價值的人，都奔走各處，把它們廣泛散播出去；而盒子裡的珠寶與鑽石，也就因此愈發增多。
“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。那匣子附有一條鑰匙。我立刻拿起鑰匙，把匣子打開；當時，叫我又驚又奇的是，我發現裏面盛滿了各樣各式、大小不一的珠寶、鑽石、寶石，以及各種尺寸與價值的金銀錢幣，都整齊而美麗地安置在匣內各自的位置上；而這樣陳設着，它們便反照出一種光輝與榮耀，惟有太陽可與之相比。」
“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.
「我覺得，唔應該只由我一個人獨享呢幅奇妙嘅景象，雖然我心裏因其內容嘅光輝、美麗同價值而歡喜非常。所以，我便將佢放喺我房間中央嘅桌上，並且傳話出去，凡有心願意前來嘅人，都可以嚟觀看人喺今生所曾見過最榮耀、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. 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.
「人們開始進來，起初人數很少，後來愈來愈多，聚成一群。當他們最初往那匣子裏觀看時，便會驚奇，並歡呼雀躍。但當旁觀的人增多之後，人人便開始擾動那些寶石，把它們從匣子裏取出來，散放在桌上。我開始想到，主人必會向我追討那匣子和那些寶石；若我任由它們被散亂開去，我便再不能像先前一樣把它們放回匣子裏各歸原位；並且覺得自己決不能承擔這責任，因為這責任實在極其重大。於是我開始懇求人們不要觸碰它們，也不要把它們從匣子裏取出來；但我愈是懇求，他們便愈發把它們四散開去；如今他們似乎把那些寶石散滿了整個房間，地板上，以及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.
「我跟住見到，佢哋喺所散佈嘅真寶石同真錢幣當中，又摻雜咗無數嘅假寶石同偽幣。我因佢哋卑鄙嘅行徑同忘恩負義而大大憤慨，並因此責備斥責佢哋；但我愈加責備，佢哋就愈加將假寶石同偽幣散佈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.
「跟住，我喺我屬肉體嘅魂裏面就煩躁起嚟，開始用肉體嘅力量將佢哋推出間房；但當我推出一個嘅時候，就有三個再走入嚟，帶住污泥、刨花、沙土，同各樣垃圾入嚟，直到佢哋將所有真正嘅珠寶、鑽石同錢幣都蓋住，以致完全遮蔽不見。佢哋又將我個匣子撕碎，散落喺垃圾當中。我以為冇一個人理會我嘅憂傷同我嘅憤怒。我就全然灰心喪志，坐低哭泣。」
“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. 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.
「當我因自己極大嘅損失同所負嘅責任而咁樣哀哭悲痛嘅時候，我就記念上帝，懇切祈求祂差遣幫助畀我。門隨即打開，有一個人走進房間；眾人就都離開咗。佢手裏攞住一把掃塵刷，打開窗戶，開始將房間裏面嘅塵土同垃圾掃走。』
“I cried to him to forbear, for there were some precious jewels scattered among the rubbish.
「我向祂呼求，求祂暫且住手，因為瓦礫之中散落咗一啲珍貴嘅寶石。」
“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『照顧佢哋。』」
“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.
「於是，當佢掃走塵土同垃圾、假寶石同偽幣嘅時候，呢一切都如雲一般升起，從窗戶飛出去，畀風吹走咗。喺一片紛擾之中，我合埋眼片刻；及至我張開眼睛，垃圾已經全都冇晒。嗰啲珍貴嘅寶石、鑽石、金幣同銀幣，豐豐富富咁散落喺成間房裏面。 」
“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.
「然後，他把一個匣子放在桌上，比先前那個大得多，也美麗得多；又一把一把地將那些珠寶、鑽石、錢幣收聚起來，投進那匣子裏，直到一件也不剩下，雖然其中有些鑽石還不比針尖大。」
“He then called upon me to ‘come and see.’
「跟住，佢就呼召我『嚟睇。』」
“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, every one 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.
「我向匣內觀看，但我眼前所見使我目眩神迷。它們所發嘅光輝，比從前強十倍。我以為它們曾被那些邪惡之人嘅腳在沙中磨擦；那些人曾把它們四散拋開，又踐踏於塵土之中。它們在匣內排列得極其美麗整齊，各按其位，毫無看得見嘅痕跡顯出那把它們投進去之人曾費過甚麼氣力。我因大大喜樂而呼喊，呢一聲呼喊就把我喚醒了。」《早期著作》，81–83頁。
James White’s Footnotes
占士·懷特嘅註腳
“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.
「匣子」象徵聖經中有關我哋主耶穌基督第二次降臨嘅重大真理；呢啲真理曾賜畀米勒弟兄，叫佢向全世界宣揚。
“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.
「所附上嘅『鑰匙』」乃係佢詮釋先知預言之道嘅方法——以經解經——以《聖經》自身作為自己嘅詮釋者。米勒弟兄憑住呢把鑰匙，打開咗呢個「匣子」，即係將主降臨於世呢項偉大真理揭示出嚟。
“‘The people began to come in, at first few in number, but increasing 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.
「『起初前來嘅人為數不多，但漸漸增至成群。』當復臨道理由米勒弟兄同另外極少數人最先傳講嗰陣，所產生嘅影響甚微，因而被喚醒嘅人亦極少；但由1840年至1844年，無論喺邊度傳講，整個社群都被喚醒起來。」
“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.
「各樣各式、大小不一」而又「在匣中各按其位、美麗陳設」嘅「寶石、鑽石等等」，乃係象徵神嘅兒女，[瑪拉基書 3:17，] 佢哋來自各教會，亦來自人生幾乎各種階層同境況；這些人領受咗復臨信仰，並且見到佢哋喺各自崗位上，為神聖真理之事業，勇敢站立。當佢哋按住呢種秩序而行，各人留心自己本分，並且喺神面前存謙卑而行嘅時候，「佢哋就向世界反照出光明與榮耀」，呢種光明與榮耀，只有使徒時代嘅教會可以相比。呢信息，[啟示錄 14:6, 7] 彷彿乘住風嘅翅膀傳開，而嗰邀請——「請來吧，因為樣樣都已經齊備了，」[路加福音 14:17。]——亦帶住能力同果效廣傳出去。
“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. 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 fulfilment of prophecy in our past advent experience.
「當那位飛行嘅天使〔啟示錄 14:6, 7.〕首先開始傳講永遠嘅福音，話：『應當敬畏上帝，將榮耀歸給佢；因為佢施行審判嘅時候已經到了。』好多人一想到耶穌嘅來臨，同埋復興，就歡呼快樂；但後來，正係呢啲人起來反對、譏誚，並且嗤笑嗰啲不久之前仲使佢哋充滿喜樂嘅真理。佢哋擾亂並分散咗寶石。呢件事就將我哋帶到 1844 年嘅秋天，嗰時分散嘅時期開始了。你要記住呢一點：正係嗰啲曾經『歡呼快樂』嘅人，擾亂並分散咗寶石。自 1844 年以來，冇人比起嗰啲曾經傳講真理、又因真理而歡喜，但後來卻否認上帝嘅作為，並否認預言喺我哋過去復臨經驗中之應驗嘅人，更有效噉分散羊群、引佢哋走迷。」
“Brother Miller’s testimony, for a number of months after the Midnight cry, at the seventh month, 1844, was that the door was shut, and that the advent movement was a fulfilment of prophecy, and that we had been right in preaching time. He then exhorted his brethren, through the Advent Herald to hold fast, to be patient, and not grudge against one another; and God would soon justify them for preaching time. In this way he plead for the jewels, while he felt his ‘accountability’ for them, and that ‘it would be immense.’
「自從一八四四年第七月午夜呼聲之後，米勒弟兄喺數月之間所作嘅見證，乃係話門已經關上，而復臨運動乃係預言嘅應驗，並且我哋喺宣講時候上一直都係正確嘅。其後，佢藉着《Advent Herald》勸勉眾弟兄要持守堅定，要忍耐，並且彼此之間唔好埋怨；神必快快為佢哋宣講時候一事表明其為義。佢就係咁樣為嗰啲寶石懇求；同時，佢感到自己對佢哋負有『責任』，而且呢份責任『將會極其重大。』」
“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.
自1844年門被關上以來，那些散佈喺真實寶石之中嘅「偽寶石同假幣」，顯然係代表假歸信者，或「外邦之子」，［何西阿書 5:7。］
“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.
第二個「比先前大得多而且更美麗嘅匣子」，嗰啲分散咗嘅「寶石」、「鑽石」同「錢幣」都被收集入去，乃係代表現今活潑真理嘅廣大禾場；嗰班分散咗嘅羊群將要被聚集入其中，甚至十四萬四千人，佢哋全都有永生神嘅印記。冇一粒寶貴嘅鑽石會被留喺黑暗之中。雖然有啲「細到好似針尖咁」，佢哋亦唔會被忽略，亦唔會喺神收聚祂寶石嘅呢日被遺漏。〔瑪拉基書 3:16–18。〕祂能差遣祂嘅天使，催促佢哋出去，正如祂催促羅得離開所多瑪一樣。「主喺地上必成就祂嘅工，並且迅速完成。」「祂要按公義將呢工縮短。」見羅馬書 9:28。
“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.
「嗰啲『塵土同碎屑、沙土以及各樣垃圾』，象徵自一八四四年秋季以來，被帶進第二次降臨信徒當中嘅各種同眾多錯謬。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 Saviour, blasphemy, and it is blasphemy now.
「1. 有啲『牧者』喺午夜呼聲發出之後，竟然擅自採取一種立場，聲稱伴隨第七月運動而來、聖靈莊嚴而熔化人心嘅能力，只不過係一種催眠式嘅影響。George Storrs 係最早採取呢種立場嘅人之一。請參閱佢喺1844年後期刊登於當時喺紐約市出版之《Midnight Cry》上嘅文章。J. V. Himes 喺1845年春季嘅 Albany Conference 上，話第七月運動所產生嘅催眠作用深達七呎。呢件事係一位當時在場並親耳聽見呢番說話嘅人話畀我知嘅。其他曾經積極參與第七月呼聲嘅人，後來亦宣稱嗰場運動係魔鬼嘅作為。喺我哋救主嘅日子，將基督同聖靈嘅工作歸於魔鬼，乃係褻瀆；而家亦都係褻瀆。」
“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.
「2. 關於確定時日嘅眾多試驗。既然二千三百日已於1844年終結，就有唔少人先後由唔同個人定出若干日期，作為其終點。佢哋咁樣做，就係挪移咗『地界』，並且將黑暗同疑惑投射到整個復臨運動之上。」
“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.’
「3. 招魂術及其一切幻想與荒誕。這一出於魔鬼的詭計，既已成就了極其可怕的死亡之工，實在極貼切地可由『刨花』與『各樣垃圾』來表徵。許多吞下招魂術之毒的人，都承認我們過去復臨經驗的真實；而正因這一事實，許多人便被引致相信：招魂術乃是相信上帝曾於1843年及1844年引導那偉大復臨運動的自然結果。彼得論到那些將要『私下引進陷害人的異端，連買贖他們的主也不承認』的人時，說：『因他們的緣故，真道必被毀謗。』」
“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.
「4．S. S. Snow 自稱為『先知以利亞』」此人在其奇異而狂妄的生涯中，也在這死亡的工作裡扮演了他的角色；而他的行徑，在許多誠實人的心目中，傾向於使那等候中的聖徒之真正立場蒙受羞辱。
“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, &c. &c.
喺呢一連串錯謬之中，我仲可以再加上好多其他例子，例如：將《啟示錄》20:4、7 所講嘅「一千年」放喺過去；《啟示錄》7:4；14:1 所講嘅十四萬四千人；嗰啲喺基督復活之後「從墳墓裏起來，出咗嚟」嘅人；無需作工嘅教義；嬰孩被毀滅嘅教義；等等，等等。
“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,’ &c. &c. See Isaiah 59:14. 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 Bro. 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.
「呢啲錯謬被人極其殷勤噉傳播，又強力灌輸畀嗰群等候中的羊群，以致喺米勒弟兄發呢個夢嘅時候，真正嘅寶石已經『被遮蔽而不得見』；先知嘅話正可應用於此——『並且公平轉而退後，公義站在遠處，』等等等等。參看以賽亞書 59:14。當時，全地並冇一份復臨派報刊倡導現代真理之因由。《The Day-Dawn》係最後一份為小群羊之真實立場辯護嘅刊物；但喺主賜畀米勒弟兄呢個夢之前數月，佢已經停刊；而且喺佢臨終前最後嘅掙扎之中，竟將疲乏歎息嘅聖徒指向 1877 年——當時尚在三十年之後——作為佢哋最終得拯救嘅時候。哀哉！哀哉！難怪米勒弟兄喺夢中，會因住呢種可悲嘅景況而『坐下哭泣』。」
“Brother Miller closed his eyes in death, December 22, 1849, which fulfilled the following words in his dream, ‘In the bustle I closed my eyes for a moment.’ This wonderful fulfilment is so plain that none will fail to see it.
「米勒弟兄於1849年12月22日安然閉目而終，這就應驗了他夢中以下的話：『喺一片忙亂之中，我閉上眼睛一陣。』呢個奇妙嘅應驗係咁明顯，以致冇有人會睇唔出。」
“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.
「匣子」象徵米勒弟兄向世界所傳揚之復臨真理，正如十個童女的比喻所標明的。[馬太福音 25:1–11。] 第一，時候，就是1843年；第二，耽延的時候；第三，半夜的呼聲，在1844年第七月；第四，門關了。自1843年以來，凡讀過再來派刊物的人，無一會否認米勒弟兄曾倡導復臨歷史中這四個重要要點。這一和諧一致的真理體系，或稱「匣子」，已被那些拒絕自己經驗、並否認他們與米勒弟兄一同那樣無畏地向世界傳講之真理的人，撕裂成碎片，散擲於瓦礫之中。
“The church will then be pure and ‘without fault before the throne of God,’ having confessed all their errors, faults and sins, and having had them washed away by the blood of Christ and blotted out, they will be without ‘spot or wrinkle, or any such thing.’ Then they will shine with ‘ten times their former glory.’” JAMES WHITE Oswego, May, 1850.
到那時，教會必成為純潔，並且「在神寶座前沒有瑕疵」；他們既已承認自己一切的過失、缺點和罪，並且這一切都已藉着基督的血得蒙洗淨、被塗抹，他們就必「毫無玷污、皺紋，或任何這樣的事。」那時，他們必以「比先前榮耀十倍」而發光。JAMES WHITE 1850年5月，Oswego。