The increase of knowledge that is represented by the vision of the Ulai River is what ultimately was written upon Habakkuk’s two tables.
乌莱河的异象所代表的知识的增长，正是最终写在哈巴谷的两块版上的内容。
“Interwoven with prophecies which they had regarded as applying to the time of the second advent was instruction specially adapted to their state of uncertainty and suspense, and encouraging them to wait patiently in the faith that what was now dark to their understanding would in due time be made plain.
与他们认为适用于第二次降临时期的那些预言交织在一起的，还有一些专为他们不确定与悬而未决的处境而设的教导，并鼓励他们在信心中耐心等候，相信那些目前在他们理解中仍显晦暗的事，必将届时变得清楚明白。
“Among these prophecies was that of Habakkuk 2:1–4: ‘I will stand upon my watch, and set me upon the tower, and will watch to see what He will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith.’
在这些预言之中，有哈巴谷书2:1-4：“我要站在我的守望所，立在城楼上，观看他向我所说的话，并看我在被责备时当如何回答。耶和华回答我说：‘将这异象写下来，明明地写在版上，使读的人可以奔跑。因为这异象还有所定的时间，到了末了必然显明，不说谎；虽然迟延，还要等候，因为它必要临到，决不会迟延。看哪，那心高气傲之人的心并不正直，但义人必因信而活。’”
“As early as 1842 the direction given in this prophecy to ‘write the vision, and make it plain upon tables, that he may run that readeth it,’ had suggested to Charles Fitch the preparation of a prophetic chart to illustrate the visions of Daniel and the Revelation. The publication of this chart was regarded as a fulfillment of the command given by Habakkuk. No one, however, then noticed that an apparent delay in the accomplishment of the vision—a tarrying time—is presented in the same prophecy. After the disappointment, this scripture appeared very significant: ‘The vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry…. The just shall live by his faith.” The Great Controversy, 391, 392.
早在1842年，这一预言中所给出的指示——“要将这异象写下，明明地写在版上，使读的人可以奔跑”——就启发了查尔斯·菲奇制作一张预言图表，以说明《但以理书》和《启示录》中的异象。这张图表的出版被视为哈巴谷所给命令的应验。然而，当时却没有人注意到，同一预言中还提到在异象成就上会有明显的迟延——一个等候的时期。失望之后，这段经文显得分外重要：“这异象还有一定的时候，到了末期它要发声，并不虚谎；虽然迟延，你要等候它，因为它必然来到，决不迟延……义人必因他的信心而活。”The Great Controversy, 391, 392.
The two tables of Habakkuk are prophetically two witnesses. Biblically, two witnesses are to be brought together to establish truth.
哈巴谷的两块版在预言上是两个见证人。按圣经，两位见证人要一同作证以确立真理。
But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. Matthew 8:16.
但若他不听你，你就另外带上一两个人同去，好叫凭两三位见证人的口，句句都可定准。马太福音 8:16。
When Habakkuk’s two tables (the 1843 and 1850 pioneer charts) are overlaid with each other they confirm the truths that were the “jewels” of Miller’s dream. The mistake of 1843, represented upon the first table, when overlaid with the second table, establishes the “tarrying time” of the vision. Miller (the symbolic watchman of that history) asked what he was to say during the debate of his history.
当把哈巴谷的两块表（1843年和1850年的先锋图表）相互叠合时，它们证实了“米勒的梦”中“宝石”所代表的真理。第一块表上所呈现的1843年的错误，与第二块表叠合时，就确立了异象的“迟延时期”。米勒（那段历史的象征性守望者）问，在关于他那段历史的争论期间，他应该说什么。
I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. Habakkuk 2:1.
我要站在守望所，立在城楼上；我要观看，看他要对我说什么，并且我在被责备的时候该怎样回答。哈巴谷书 2:1。
The Lord instructed Miller to write the vision, and in his dream he placed the casket which contained the vision on a table in the center of his room.
主吩咐米勒把异象写下来；在梦中，他把装着异象的匣子放在他房间中央的一张桌子上。
And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. Habakkuk 2:2.
耶和华回答我说：将这异象写下，明明地写在版上，使读的人可以奔跑。哈巴谷书 2:2。
The tables then identify the tarrying time and the first disappointment.
随后，这些表格标明了停留时间和第一次的失望。
For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Habakkuk 2:3.
因为这异象还有所定的日期；到了末了，它必显明，并不虚谎。虽然迟延，仍要等候，因为它必然来到，决不迟延。哈巴谷书 2:3。
Then the two classes that are manifested based upon the increase of knowledge are represented.
然后，随着知识的增长而显现的两类被呈现出来。
Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:4.
看哪，他自高自大的心在他里面并不正直；惟有义人必因他的信得生。哈巴谷书 2:4。
The two classes of worshippers would be manifested by the testing process of Daniel chapter twelve.
两类敬拜者将通过但以理书第十二章的试炼过程而显明出来。
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.
他说：“但以理啊，你只管去吧！因为这话已经隐藏封闭，直到末时。必有许多人使自己清净洁白，且被熬炼；恶人仍必行恶，一切恶人都不明白；惟独智慧人必明白。”但以理书 12:9, 10
The “wise” of Daniel are the wise virgins of Matthew twenty-five who were justified by faith, and the wicked were the foolish virgins who were lifted up in pride. At the end of Miller’s dream, the jewels represent the oil in the parable of the ten virgins, which was the message.
但以理书中的“智慧人”，就是马太福音二十五章里因信称义的聪明童女；而“恶人”则是那些因骄傲自高的愚拙童女。在米勒之梦的结尾，宝石代表十童女比喻中的油，油就是信息。
“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.” Review and Herald, July 20, 1897.
当我们不接受上帝赐给我们的信息时，就使上帝蒙羞。这样，我们就拒绝了祂本要浇灌在我们心灵里、好传给在黑暗中的人的金油。当那呼声传来：“看哪，新郎来了，你们出来迎接他”时，那些没有领受圣油、没有在心中珍惜基督恩典的人，就会像愚拙的童女一样，发现自己并没有预备好去迎见他们的主。他们自己并没有能力得着这油，他们的生命也就毁了。《评论与通讯》，1897年7月20日。
Miller’s jewels in the last days would shine ten times brighter, and both the number ten is a symbol of a test, as is light. In the last days, represented in the end of Miller’s dream, the light of truth represented upon Habakkuk’s tables produces a testing message, which in the parable of the ten virgins is the testing message of the Midnight Cry. That testing process is a repetition of the testing process of Millerite history, for the parable of the ten virgins is repeated to the very letter in the last days.
在末后的日子里，米勒的宝石将发出十倍更明亮的光辉，而数字十与光都象征着考验。在米勒之梦结尾所象征的末后日子里，呈现在哈巴谷的表上的真理之光产生了一条考验的信息，而在十童女的比喻中，这就是午夜呼声的考验信息。那一考验的过程是对米勒派历史中考验过程的重复，因为十童女的比喻将在末后的日子里丝毫不差地重演。
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“我常被引到十个童女的比喻，其中五个是聪明的，五个是愚拙的。这个比喻已经应验，并且将要逐字逐句地应验，因为它对这个时期有特别的适用性；并且，如同第三位天使的信息一样，它已经应验了，并将继续作为现代真理，直到时间的终了。”《Review and Herald》，1890年8月19日。
The experience of the tarrying time would be repeated to the very letter at the end of Miller’s dream, and his jewels would then shine ten times brighter than the sun, thus identifying that the jewels represent the final test in the parable of the ten virgins. Ten is the symbol of a test, and at the end of ten days Daniel and the three worthies were visually fairer and fatter than those who were eating the diet of Babylon. The proud in Habakkuk who lived by presumption, not faith, developed the character of Babylon. In Millerite history they became the daughters of Babylon, and in Habakkuk the papacy is used to identify their character.
耽延时期的经历将在米勒之梦的末尾不折不扣地重演，那时他的宝石将比太阳明亮十倍地闪耀，从而表明这些宝石代表了十个童女比喻中的最终考验。十是考验的象征；在十天结束时，但以理和他三位同伴的外貌比那些吃巴比伦饮食的人更俊美、更丰润。哈巴谷书中那些凭自恃而不凭信心而活的骄傲人，发展出巴比伦的品格。在米勒派的历史中，他们成了巴比伦的众女儿；而在《哈巴谷书》中，则以教皇制度来识别他们的性格。
Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Yea also, because he transgresseth by wine, he is a proud man, neither keepeth at home, who enlargeth his desire as hell, and is as death, and cannot be satisfied, but gathereth unto him all nations, and heapeth unto him all people: Shall not all these take up a parable against him, and a taunting proverb against him, and say, Woe to him that increaseth that which is not his! how long? and to him that ladeth himself with thick clay! Shall they not rise up suddenly that shall bite thee, and awake that shall vex thee, and thou shalt be for booties unto them? Because thou hast spoiled many nations, all the remnant of the people shall spoil thee; because of men’s blood, and for the violence of the land, of the city, and of all that dwell therein. Habakkuk 2:4–8.
看哪，心里自高的人，他的心并不正直；惟有义人必因他的信而得生。并且，因酒使他越轨，他是个骄傲的人，不安于家；他扩张自己的欲望如同阴间，像死亡一般，从不知足，反把万国都聚到自己那里，将万民都堆积归于自己。所有这些人岂不都要拿他作比喻，编出嘲讽的箴言来对付他，说：祸哉，那加增不属自己之物的！要到几时呢？又给自己背负厚重泥土的！咬你的岂不忽然起来？扰害你的岂不觉醒？你就要作他们的掳物。因为你抢夺了许多的国，万民所剩下的都必抢夺你；这是因流人之血，并因你在地上、在城中，和其中一切居民所行的强暴。哈巴古书 2:4-8。
The testing process brought upon the virgins of Matthew twenty-five produces a class of worshippers, who have developed the character of the king of the north (the papacy), who is also the power that “spoiled many nations.”
临到《马太福音》二十五章童女们的试炼过程，产生了一类敬拜者；他们已经形成了北方王（教皇制）的性情，而这位北方王也是那“掠夺许多列国”的权势。
Thus saith the Lord, Behold, a people cometh from the north country, and a great nation shall be raised from the sides of the earth. They shall lay hold on bow and spear; they are cruel, and have no mercy; their voice roareth like the sea; and they ride upon horses, set in array as men for war against thee, O daughter of Zion. We have heard the fame thereof: our hands wax feeble: anguish hath taken hold of us, and pain, as of a woman in travail. Go not forth into the field, nor walk by the way; for the sword of the enemy and fear is on every side. O daughter of my people, gird thee with sackcloth, and wallow thyself in ashes: make thee mourning, as for an only son, most bitter lamentation: for the spoiler shall suddenly come upon us. Jeremiah 6:22–26.
耶和华如此说：看哪，有一族民从北方之地而来，有一大国将从地极兴起。他们持弓执矛；他们残忍，不施怜悯；他们的声音咆哮如海；他们骑着马，列阵如上阵打仗的人，要来攻击你，锡安的女子啊。我们听见了这风声；我们的手发软；痛苦抓住了我们，疼痛如临产的妇人。不要出到田间，也不要行在路上，因为仇敌的刀剑，四面尽是惊惶。我民的女子啊，你要束麻布，在灰中打滚；要为独生子守丧，痛痛哀号，因为毁灭者必忽然临到我们。耶利米书6:22-26。
Habakkuk’s two classes are those who are justified by faith, and those who ate and drank the doctrines of Babylon. Those in the last days of Miller’s dream that are represented as virgins, either develop the character of Christ, and thus receive the seal of God, or they develop the character of the papacy and receive the mark of the beast.
哈巴谷提到的两类人是：因信称义的人，以及吃喝了巴比伦教义的人。米勒的梦中，在末后的日子里被描绘为童女的那些人，要么培养出基督的品格，从而领受上帝的印记；要么培养出教皇制度的品格，并领受兽的印记。
“The time has come for the true light to shine amid moral darkness. The third angel’s message has been sent forth to the world, warning men against receiving the mark of the beast or of his image in their foreheads or in their hands. To receive this mark means to come to the same decision as the beast has done, and to advocate the same ideas, in direct opposition to the word of God. Of all who receive this mark, God says, ‘The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb.’” Review and Herald, July 13, 1897.
在道德的黑暗中，真光要照耀的时刻已经到了。第三位天使的信息已经传遍全世界，警告人们不要在额上或手上接受兽或其像的印记。接受这印记，就意味着作出与那兽相同的决定，并倡导同样的思想，公然与上帝的话语相对立。对于一切接受这印记的人，上帝说：“那人也必喝上帝大怒的酒，这酒毫不掺杂地倾注在他忿怒的杯中；他要在圣天使和羔羊面前受火与硫磺的痛苦。”《Review and Herald》，1897年7月13日。
The virgins that drink the wine of Babylon will ultimately drink the wine of God’s wrath. In Isaiah, the drunkards of Ephraim manifest their blind drunkenness by turning things upside down, and that action is to be esteemed as “potter’s clay.”
喝巴比伦之酒的童女，终必喝神忿怒之酒。在《以赛亚书》中，以法莲的酒徒通过颠倒是非来显出他们盲目的醉态，而这种行为被看作“陶匠的泥土”。
The identification of “the daily” as a symbol of Christ, turns the truth of “the daily” upside down, for “the daily,” is a satanic symbol. Miller’s identification of “the daily” as paganism is directly represented upon Habakkuk’s tables. Miller’s discovery of the passage in Thessalonians, which allowed him to understand that it was paganism that was “taken away,” in order for the “man of sin” who sits in the temple of God to be revealed, is the primary truth located in 2 Thessalonians, chapter two.
将“常献的”认定为基督的象征，是将“常献的”的真理颠倒了，因为“常献的”乃是一个撒但的象征。米勒将“常献的”认定为异教，这一点直接显明在哈巴谷的版上。米勒在《帖撒罗尼迦书》中发现的那段经文，使他明白被“除去”的是异教，为要使那坐在神殿中的“不法的人”得以显露；这乃是《帖撒罗尼迦后书》第二章所载的首要真理。
“I read on, and could find no other case in which it [the daily] was found, but in Daniel. I then [by the aid of a concordance] took those words which stood in connection with it, ‘take away;’ he shall take away the daily; ‘from the time the daily shall be taken away,’ etc. I read on, and thought I should find no light on the text; finally I came to 2 Thessalonians 2:7, 8. ‘For the mystery of iniquity doth already work; only he who now letteth will let, until he be taken out of the way, and then shall that wicked be revealed,’ etc. And when I had come to that text, O, how clear and glorious the truth appeared! There it is! That is the daily! Well, now, what does Paul mean by ‘he who now letteth,’ or hindereth? By ‘the man of sin,’ and the ‘wicked,’ Popery is meant. Well, what is it which hinders Popery from being revealed? Why, it is Paganism; well, then, ‘the daily’ must mean Paganism.’—William Miller, Second Advent Manual, page 66.” Advent Review and Sabbath Herald, January 6, 1853.
“我继续读下去，除了在但以理书中，我找不到别处出现它[‘常献的’]。于是我就[借助经文索引]把与它有关的那些词找出来：‘除掉’；‘他必除掉常献的’；‘从常献的被除掉的时候起’，等等。我继续读下去，以为在这段经文上找不到亮光；最后我读到帖撒罗尼迦后书2章7–8节：‘因为那不法的奥秘已经发动；只是现在拦阻的还要拦阻，直等到那拦阻的被挪开；然后那不法的人就要显露出来’，等等。等我读到那段经文时，哦，真理多么清楚、多么荣耀地显现出来！就在这里！这就是‘常献的’！那么，现在，保罗所说的‘那现在拦阻的’，或者说那阻碍的，是指什么呢？‘那不法的人’和‘那恶者’，指的是教皇制度。那么，又是什么拦阻教皇制度被显露出来呢？当然是异教；那么，‘常献的’必定就是指异教。”——威廉·米勒，《第二次复临手册》，第66页。 《复临评论与安息日信使》，1853年1月6日。
The meaning of “the daily” in Thessalonians, which Miller discovered, is the primary truth of the passage. When Paul identifies those who do not love the truth, and who will therefore receive strong delusion, he is most certainly identifying the hatred of truth in the general sense, but the truth which is directly referenced in the passage is the truth that “the daily,” represents pagan Rome.
米勒所发现的《帖撒罗尼迦书》中“常献的”的涵义，乃是该段经文的首要真理。当保罗指认那些不爱真理、因此将受强烈迷惑的人时，他固然是在一般意义上指出对真理的仇恨；但该段经文直接所指的真理，则是“常献的”代表异教罗马这一真理。
The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light. But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness! No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon. Matthew 6:22–24.
眼睛就是身上的灯；所以你的眼睛若清明，你全身就光明；你的眼睛若昏花，你全身就黑暗。所以你里面的光若是黑暗，那黑暗是何等大呢！一个人不能事奉两个主：不是恶这个爱那个，就是重这个轻那个。你们不能又事奉神，又事奉玛门。马太福音6:22-24。
There is only a love for truth, or a hatred of the truth. There is no middle ground. The strong delusion that comes upon the foolish virgins of Matthew twenty-five is based upon their rejection of the light of Miller’s jewels that represent the final test. Ancient Israel’s final test, was their tenth test, and Miller’s jewels shine ten times brighter in the last days. The symbol of the rejection of Miller’s jewels is “the daily,” which the drunkards of Ephraim turned upside down in the third generation of Adventism. “The daily” is a satanic symbol of paganism. The drunkards introduced a counterfeit jewel, which they brought from apostate Protestantism that identifies “the daily,” as a symbol of Christ.
对真理要么热爱，要么憎恨；没有中间立场。临到马太福音二十五章中那些愚拙童女的强烈迷惑，是因她们拒绝了代表最终考验的米勒宝石之光。古代以色列的最终考验是他们的第十次考验，而米勒的宝石在末后的日子里要发出十倍更明亮的光辉。拒绝米勒宝石的标志是“常献的”，在复临运动的第三代，以法莲的醉汉把它颠倒了。“常献的”是撒但的异教象征。这些醉汉引入了一颗假冒的宝石，是他们从背道的新教带来的，把“常献的”认作基督的象征。
Miller’s understanding of his jewels was limited by the history in which he was raised up. Convinced the Second Coming was the next prophetic event, the deadly wound of the papacy in 1798, could only represent the fourth and final earthly kingdom of Daniel two. Miller was also limited in his understanding of “the daily,” for his testimony is that through revelation he was led to a specific method of study, in which he stated that he used his Bible, Cruden’s Concordance and read some newspapers. His decision to study in that manner had simply come into his mind.
米勒对他宝石的理解受到他成长所处历史的限制。他确信再临是下一件预言事件，因此在他看来，1798年教皇权所受的致命伤只能代表但以理书第二章中第四个、也是最后一个地上国度。米勒对“the daily”的理解也同样有限，因为据他自己的见证，他通过启示被引导采用一种特定的研读方法，在其中他说他使用自己的圣经、克鲁登经文索引，并阅读一些报纸。他之所以以那种方式研读，只不过是这个念头在他心中产生出来。
“During, the twelve years I was a deist, I read all histories I could find; but now I loved the Bible It taught of Jesus! But still there was a good deal of the Bible that was dark to me. In 1818 or 19, while conversing with a friend! To whom I made a visit, and who had known and [heard] me talk while I was a deist, he inquired, in rather a significant manner, ‘What do you think of this text, and that?’ referring to the old texts I objected to while a deist. I understood what he was about, and replied—If you will give me time, I will tell you what they mean. ‘How long time do you want?’ I don’t know, but I will tell you, I replied, for I could not believe that God had given a revelation that could not be understood. I then resolved to study my Bible, believing I could find out what the Holy Spirit meant. But as soon as I had formed this resolution the thought came to me—‘Suppose you find a passage that you cannot understand, what will you do?’ This mode of studying the Bible then came to my mind:—I will take the words of such passages, and trace them through the Bible, and find out their meaning in this way. I had Cruden’s Concordance, which I think is the best in the world; so I took that and my Bible, and set down to my desk, and read nothing else, except the newspapers a little, for I was determined to know what my Bible meant. Apollos Hale, The Second Advent Manual, 65.
在我作自然神论者的那十二年间，我凡能找到的历史著作都读遍了；但如今我爱圣经——它讲论耶稣！然而，圣经中仍有许多对我来说是晦暗不明的。到了一八一八或一九年，我去拜访一位友人，与之谈话时——这位友人在我作自然神论者时就认识我，也[听过]我那时的言谈——他便意味深长地问道：“对于这一处经文、那一处经文，你怎么看？”他所指的，正是我作自然神论者时所反对的那些经文。我明白他的用意，便回答：“只要你给我一些时间，我会告诉你它们的意思。”他问：“你要多长时间？”我答道：“我不知道，但我会告诉你。”因为我不相信上帝会赐下一部不能被理解的启示。于是我立志研读我的圣经，相信我能够明白圣灵的旨意。然而我一立下这个决心，心中便浮现这样的念头：“倘若你遇到一处经文不能明白，你当怎样行？”于是，一种研读圣经的方法便来到我心中：——我将取这些经文中的字词，在整本圣经中加以追溯，如此便能得知其义。我手头有《克鲁登经文索引》，我以为那是世上最好的一部；于是我取了那书与我的圣经，坐到书桌前，除了偶尔翻阅一些报纸之外别无他读，因为我立志要明白我的圣经所表达的意义。阿波罗斯·黑尔，《第二次降临手册》，第65页。
Miller’s jewels were not simply recognized by his method of study, but also by direct revelation from God.
米勒的宝石并非仅仅凭他的研读方法得以辨认，也有赖于上帝的直接启示。
“God sent His angel to move upon the heart of a farmer who had not believed the Bible, to lead him to search the prophecies. Angels of God repeatedly visited that chosen one, to guide his mind and open to his understanding prophecies which had ever been dark to God’s people. The commencement of the chain of truth was given to him, and he was led on to search for link after link, until he looked with wonder and admiration upon the Word of God. He saw there a perfect chain of truth. That Word which he had regarded as uninspired now opened before his vision in its beauty and glory. He saw that one portion of Scripture explains another, and when one passage was closed to his understanding, he found in another part of the Word that which explained it. He regarded the sacred Word of God with joy and with the deepest respect and awe.” Early Writings, 230.
“上帝差遣祂的天使感动一个素来不信圣经之农夫的心，引导他去查考预言。上帝的众天使屡次探访那蒙拣选的人，为要引导他的心思，并向他的悟性开启那些对上帝子民一向隐晦的预言。真理之链的开端赐给了他，他也被引领着继续查考，一个环节接着一个环节，直到他以惊奇与钦慕之情注视上帝的话语。他在那里看见了一条完美的真理之链。他从前视为并非受默示的那圣言，如今在他眼前展开其美丽与荣耀。他看见经上一处解释另一处；当一段经文对他的悟性仍是封闭的时候，他就在圣言的另一部分找到那解释它的内容。他以喜乐，并以最深的敬重与敬畏之心，看待上帝神圣的话语。”《早期著作》，230页。
When Sister White states that “God sent His angel” to Miller, it is identifying that Gabriel was the angel sent to Miller, for “His angel,” is a term assigned to Gabriel.
当怀爱伦姐妹说“上帝差遣祂的天使”到米勒那里时，这表明被差遣去见米勒的天使是加百列，因为“祂的天使”是用来指加百列的称呼。
“The words of the angel, ‘I am Gabriel, that stand in the presence of God,’ show that he holds a position of high honor in the heavenly courts. When he came with a message to Daniel, he said, ‘There is none that holdeth with me in these things, but Michael [Christ] your Prince.’ Daniel 10:21. Of Gabriel the Saviour speaks in the Revelation, saying that ‘He sent and signified it by His angel unto His servant John.’ Revelation 1:1.” The Desire of Ages, 99.
天使的话：“我是加百列，站在 神面前的，”表明他在天庭中居于极尊荣的地位。当他带着信息来到但以理面前时，他说：“除了你们的大君米迦勒［基督］之外，没有帮助我抵挡这两魔君的。”但以理书 10:21。关于加百列，救主在《启示录》中说：“祂就差遣使者晓谕祂的仆人约翰。”启示录 1:1。——《历代愿望》，99页。
Gabriel and the other angels guided Miller’s “mind and” opened “to his understanding prophecies which had ever been dark to God’s people.” His message was not simply developed through his method of study, but also by Divine revelation. The very method he employed to study the Bible just came into his mind. When God brings truth to our mind, it is a Divine revelation as opposed to arriving at truth through the process of rightly dividing the Bible. Miller did both, but Divine revelation was a part of how Miller came to understand the subject of “the daily.”
加百列与其余天使引导了米勒的“心思”，并“使那些素来为上帝子民所晦暗的预言向他的悟性敞开”。他的信息并非仅由他的研经方法所形成，亦乃出于神圣的启示。他用以研读圣经的方法，本就是临到他心中的。当上帝将真理带入我们心中时，那乃是神圣的启示，而非通过正当地分解圣经的过程而得着真理。米勒两者兼行，然而，神圣的启示也是他得以明白“the daily”这一课题的方式之一。
Miller would not have recognized the gender oscillation of Daniel chapter eight, verses nine through twelve, for all he had was the Bible and a concordance that is void of any information concerning the biblical languages. He would not have seen the distinction between ‘sur’ and ‘rum’ which are both translated as “take away.” He would have not seen the distinction between ‘miqdash’ and ‘qodesh’ which are both translated as “sanctuary.”
米勒不会意识到《但以理书》第八章第九至第十二节中语法性别的交替，因为他手头只有圣经和一本完全不含关于圣经原文语言信息的经文索引。他不会看出 'sur' 与 'rum' 之间的区别，这两个词都被译为“除去”。他也不会看出 'miqdash' 与 'qodesh' 之间的区别，这两个词都被译为“圣所”。
He would not have seen the truth of the word ‘tamid’ that is found one hundred and four times in the Bible. The truth he could not have seen (which is also the truth that he did see), was that of the one hundred and four times that the Hebrew word ‘tamid’ is used in the Bible, but only in the book of Daniel is the Hebrew word ‘tamid,’ used as a noun. ‘Tamid’ is the Hebrew word that means “continual”, and is translated as “the daily” in the book of Daniel.
对于在《圣经》中出现一百零四次的“tamid”一词，他本不会看见其中的真相。他本不可能看见的真相（也正是他所看见的），就是：在《圣经》中，希伯来语“tamid”一词共出现一百零四次，然而唯有在《但以理书》中，“tamid”被用作名词。“tamid”这个希伯来语词意为“持续”，在《但以理书》中被译为“the daily”。
Only in the book of Daniel is the word used as a noun, and the other ninety-nine times it is used as an adverb. For this reason, when the translators of the King James Bible were confronted with Daniel using the word five times as a noun, when all the other writers of the Bible used the word ninety-nine times as an adverb, they were forced by the weight of evidence to “correct” Daniel’s use of the word as a noun. In order to “correct” Daniel, they added the word “sacrifice” to the word, and thus turned a noun into an adverb. And then in order to correct the translators, Ellen White was inspired to record that she, “saw in relation to the ‘Daily,’ that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry.”
只有在《但以理书》中，这个词被用作名词，而另外九十九次它都被用作副词。因此，当《钦定版圣经》的译者面对这样一个事实：但以理将这个词以名词形式使用了五次，而圣经的其他作者则九十九次把它用作副词时，他们受证据的分量所迫，不得不“纠正”但以理将该词作名词的用法。为“纠正”但以理，他们在该词上加上了“sacrifice”一词，于是把一个名词变成了副词。然后，为了纠正这些译者，艾伦·怀特受感动而记下说，她“看见，关于‘Daily’，‘sacrifice’一词是出于人的智慧所增添的，并不属于经文；而且主把关于它的正确看法赐给了那些发出审判时辰呼声的人。”
Miller, by his own testimony, was seeking to understand “the daily,” which he ultimately did in 2 Thessalonians. But also, by his own testimony, when seeking to understand a word, he would consider every place the word was used, and the word is used ninety-nine other times in the Bible. Yet his testimony of “the daily,” is that he found it nowhere but in the book of Daniel, when he stated, “I read on, and could find no other case in which it [the daily] was found, but in Daniel.” Miller was led to the jewels not alone by his method of study, but also by divine revelation that was given to him through the ministry of angels.
据他自己的见证，米勒在寻求理解“the daily”，而他最终是在《帖撒罗尼迦后书》中明白了它。同时，据他自己的见证，每当他要理解一个词时，他都会查考该词被使用的每一处，而这个词在《圣经》中另外还出现了九十九次。然而，他关于“the daily”的见证却是，除《但以理书》之外，他哪儿也找不到它；他曾说：“我继续读下去，却发现除了《但以理书》外，再没有任何地方出现它[the daily]。”米勒被引向那些宝石，不仅靠他的研究方法，也靠借着天使的职事赐给他的神圣启示。
This is why his understanding of “the daily,” was correct, but limited. He could not recognize that of the five times “the daily” is referenced in the book of Daniel, that one of the three times “the daily” is “taken away,” represented a different meaning than the other two times. One time “the daily” is used with the Hebrew word ‘rum’ and the other two times it is used with the Hebrew word ‘sur.’ Both words are translated as take away, but ‘rum’ in Daniel chapter eight, verse eleven means to lift up and exalt, and in chapter eleven, verse thirty-one, and chapter twelve, verse eleven, the word ‘sur’ means to remove.
这就是为什么他对“the daily”的理解是正确的，但却有限。他没有意识到，在《但以理书》中关于“the daily”的五次提及里，有三次说到“the daily”被“除去”，而这三次中的一次所表达的意思与另外两次不同。其中有一次“the daily”与希伯来词‘rum’连用，另外两次与希伯来词‘sur’连用。这两个词都被译为“除去”，但‘rum’在但以理书8章11节中的意思是“举起并尊崇”，而在11章31节与12章11节中，‘sur’的意思是“移除”。
The theologians that eat and drink the Babylonian diet, argue that whether you remove a thing or whenever you lift up a thing, they both represent a type of removal, so both words are to be understood as possessing the same meaning. They argue that the three times “the daily,” is “taken away” always means to remove, and in doing so, they identify that Daniel was careless in his choice of words. They do not openly say that, but by inference they teach that Daniel should have used the word ‘sur’ in all three occurrences, for according to the theologians he supposedly meant the same thing each time “the daily” was “taken away.”
那些吃喝巴比伦饮食的神学家辩称，无论你是移去某物，还是把某物举起，它们都表示一种移除，因此这两个词应被理解为具有相同的含义。他们又主张，“每日的”被“除去”的三次，一概都意味着移除，而在这样做的同时，他们就等于认定但以理在遣词用字上不够谨慎。他们并未明说这一点，但通过推论他们教导说，但以理在这三处都应该使用“sur”这个词，因为按照这些神学家的看法，他在每一次“每日的”被“除去”时所表达的意思据称都是相同的。
They do the same thing with the words ‘miqdash’ and ‘qodesh’ which are both translated as “sanctuary,” in verses eleven through fourteen in chapter eight. In each reference of “sanctuary” in those four verses, they insist they all represent God’s sanctuary. By inference again, Daniel should have simply used ‘qodesh’ in all three references, and not used ‘miqdash’ in verse eleven. Miller would not have recognized the distinction between those words, but the modern theologians do, and when they do, they insist that no distinction should be acknowledged. Yet Miller, who did not recognize the distinctions between the words, came to an opposite understanding of the modern theologians.
他们在第八章第十一至第十四节中，对“miqdash”和“qodesh”这两个词也采取同样的做法，这两个词都被译作“sanctuary”。在那四节里，每一处出现“sanctuary”的地方，他们都坚持其指上帝的圣所。依此再推，但以理本应在那三处都使用“qodesh”，而不是在第十一节使用“miqdash”。米勒并未认识到这些词之间的区别，而现代神学家则认识到了；但在他们认识到时，他们却坚持不应承认任何区别。然而，未认识到这些词差异的米勒，却得出了与现代神学家相反的理解。
The reality is that Daniel was a careful writer, who knew the Hebrew language and was judged as ten times smarter than all the other wise men of Babylon. If anyone knew the proper usage of the Hebrew language, and how it was to be correctly represented in that particular history, it was Daniel. If Daniel employed different words, it was because they were meant to convey different meanings, which he purposely sought to represent. When Daniel’s distinct use of the words that are translated as “sanctuary” or as “take away” are acknowledged, they uphold Miller’s understanding of “the daily,” which was recognized by Miller in the very passage where Paul identifies that those who hate truth are destined to receive strong delusion.
事实是，但以理是一位严谨的作者，他通晓希伯来语，并被认为比巴比伦所有其他智者聪明十倍。若有人知道希伯来语的正确用法，以及在那一特定历史中应如何正确地表达出来，那就是但以理。如果但以理使用了不同的词，那是因为这些词旨在传达不同的含义，这是他有意要表达的。当人们承认但以理对那些被译为“sanctuary”或“take away”的词语的独特用法时，这种承认就支持了米勒对“the daily”的理解；而米勒正是在保罗指出那些憎恨真理的人注定要接受强烈迷惑的那段经文中认识到这种理解的。
Those who hate the truth and believe the lie which produces strong delusion, are also represented as the drunkards of Ephraim, who are represented in two classes. One class is the learned leadership and the other class is the unlearned who will only hear what the learned teach them. They are those who hide beneath lies, and who make a covenant with death. They are the foolish virgins of Matthew twenty-five, and those whose soul is lifted up in Habakkuk two. They are those who reject the foundational truths of Miller’s dream, which shine ten times brighter at the end (representing the tenth and final test for modern Israel), as typified by the tenth and final test for ancient Israel.
那些憎恨真理、相信那导致强烈迷惑的谎言的人，也被描绘为以法莲的酒徒，他们分为两类：一类是有学识的领导层，另一类是没有受过教育、只会听从有学识者所教导的人。他们藏身于谎言之下，并与死亡立约。他们是马太福音二十五章中的愚拙童女，也是哈巴谷书第二章里那等心高气傲的人。他们拒绝米勒之梦的基础性真理；这些真理在末后发出十倍更明亮的光，象征现代以色列的第十次、也是最后一次考验，正如古代以色列的第十次、也是最后一次考验所作的预表。
We will continue this study in the next article.
我们将在下一篇文章中继续这项研究。
And the Lord said unto Moses, How long will this people provoke me? and how long will it be ere they believe me, for all the signs which I have shewed among them? I will smite them with the pestilence, and disinherit them, and will make of thee a greater nation and mightier than they. And Moses said unto the Lord, Then the Egyptians shall hear it, (for thou broughtest up this people in thy might from among them) And they will tell it to the inhabitants of this land: for they have heard that thou Lord art among this people, that thou Lord art seen face to face, and that thy cloud standeth over them, and that thou goest before them, by day time in a pillar of a cloud, and in a pillar of fire by night. Now if thou shalt kill all this people as one man, then the nations which have heard the fame of thee will speak, saying, Because the Lord was not able to bring this people into the land which he sware unto them, therefore he hath slain them in the wilderness.
耶和华对摩西说：这百姓惹我发怒要到几时呢？我在他们中间所行的一切神迹，他们不信我要到几时呢？我要用瘟疫击打他们，将他们剪除，并要使你成为比他们更大、更强的国。摩西对耶和华说：这样一来，埃及人必听见这事（因为你曾以大能从他们中间领这百姓上来）；他们也必将这事告诉这地的居民，因为他们已经听见你耶和华是在这百姓中间；你耶和华与他们面对面被看见；你的云彩停在他们以上；你白日以云柱，夜间以火柱，在他们前面行。如今你若将这百姓如同一人一般杀尽，则凡听见你名声的列国必说：因为耶和华不能将这百姓领进他向他们起誓要赐给他们之地，所以在旷野把他们杀了。
And now, I beseech thee, let the power of my Lord be great, according as thou hast spoken, saying, The Lord is longsuffering, and of great mercy, forgiving iniquity and transgression, and by no means clearing the guilty, visiting the iniquity of the fathers upon the children unto the third and fourth generation. Pardon, I beseech thee, the iniquity of this people according unto the greatness of thy mercy, and as thou hast forgiven this people, from Egypt even until now. And the Lord said, I have pardoned according to thy word: But as truly as I live, all the earth shall be filled with the glory of the Lord. Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice; Surely they shall not see the land which I sware unto their fathers, neither shall any of them that provoked me see it: But my servant Caleb, because he had another spirit with him, and hath followed me fully, him will I bring into the land whereinto he went; and his seed shall possess it. Numbers 14:11–24.
现在，我恳求你，愿我主的大能照你所说的显为大。你曾说：“耶和华不轻易发怒，并有丰盛的慈爱，赦免罪孽和过犯；万不以有罪的为无罪，必追讨父辈的罪孽于子孙，直到三、四代。”求你照你广大慈爱，赦免这百姓的罪孽，正如你从埃及直到如今常赦免这百姓一样。耶和华说：“我照你的话赦免了他们；然而我指着我的永生起誓，遍地必满了耶和华的荣耀。因为那些看见我的荣耀和我在埃及并在旷野所行的神迹，现今已经十次试探我，仍不听从我的声音的人，断不得看见我向他们列祖起誓所应许之地；凡惹我怒的，一个也不得看见。惟独我的仆人迦勒，因他另有一个心志，专一跟从我，我必领他进入他所去过的那地；他的后裔必得那地为业。”民数记 14:11-24。