We have begun our consideration of Daniel’s last vision by identifying Daniel as a symbol of God’s last day covenant people, and we have used the first verse in conjunction with the last chapter to begin to identify the prophetic characteristics of those last day people represented by Belteshazzar. God’s last day covenant people represent the Millerites of the movement of the first angel, and the one hundred and forty-four thousand of the movement of the third angel. The Millerites fulfilled the parable of the ten virgins, and that parable is repeated to the very letter in the last days.
我们已经开始查考但以理的最后一个异象：我们认定但以理乃是上帝末时立约之民的象征，并且我们将第一节与最后一章一并运用，开始辨明那些由伯提沙撒所代表之末时子民的预言性特征。上帝末时立约之民，既代表第一位天使运动中的米勒派，也代表第三位天使运动中的十四万四千人。米勒派应验了十个童女的比喻，而那比喻在末后的日子里也要一字不差地重演。
“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.
“我常常被引到那十个童女的比喻，其中五个是聪明的，五个是愚拙的。这个比喻已经应验，并且将要丝毫不差地应验，因为它对于现今这时期有特别的适用性；而且，正如第三位天使的信息一样，它已经应验，并且将继续作为现代真理，直到时间的终了。”《评论与通讯》，1890年8月19日。
The experience of both movements of the last days, is the experience of Adventism.
末世这两个运动的经历，就是复临主义的经历。
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
“马太福音》第25章十个童女的比喻，也说明了复临信徒的经验。”《善恶之争》，第393页。
The Millerites represented the movement of the first angel, and their experience was also represented by the church of Philadelphia. In 1856, the Philadelphian Millerite movement transitioned to the Laodicean movement, and in the rebellion of 1863, it further transitioned into the Laodicean Seventh-day Adventist church.
米勒派代表了第一位天使的信息运动，他们的经历也为非拉铁非教会所代表。1856年，非拉铁非时期的米勒派运动转变为老底嘉运动，并在1863年的叛逆中进一步转变为老底嘉的基督复临安息日会。
The one hundred and forty-four thousand represent the movement of the third angel, and their experience was also represented by the church of Philadelphia. In 1989, the book of Daniel was unsealed to the Laodicean Seventh-day Adventist church, and on September 11, 2001, the Laodicean Adventist movement began, and in July of 2023, the transition back to the Philadelphian movement arrived.
十四万四千人代表第三位天使的运动，他们的经历也由非拉铁非教会所代表。1989年，《但以理书》的封印在老底嘉时期的基督复临安息日会中被揭开；2001年9月11日，老底嘉的复临运动开始；而在2023年7月，回归非拉铁非运动的转变来临。
Belteshazzar, or Daniel represents the Philadelphian movement of the last days, that repeats the Philadelphian movement of the Millerites “to the very letter.” The first verse of the last vision represents those last day people, and the last testimony of the last vision must agree with the first testimony of the last vision. The purification process of Daniel chapter twelve identifies the increase of knowledge, and the two classes that are thereby produced. Belteshazzar is the ultimate representation of the wise of the last days. In Daniel chapter twelve there are at least five prophetic truths that were anchors for the Millerite movement, which must be repeated in the movement of the third angel.
伯提沙撒（即但以理）代表了末时的非拉铁非运动，这一运动将米勒派的非拉铁非运动一字不差地重演。最后一个异象的第一节经文所代表的正是那些末时的子民，而这最后一个异象的最后见证必须与其起初的见证相一致。但以理书第十二章的洁净过程指出知识的增长，并揭示因此而产生的两类人。伯提沙撒是末时智慧人的终极代表。在但以理书第十二章中，至少有五条曾作为米勒派运动之锚的预言真理，必须在第三位天使的运动中得以重演。
The first is the purification process that produces two classes of worshippers, and therefore fulfills the parable of the ten virgins in both the beginning and ending movements.
第一是一个净化的过程，这个过程产生了两类敬拜者，并因此在开始和结束这两个阶段都应验了十童女的比喻。
But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. . .. 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 12:4, 9, 10.
至于你，但以理啊，把这些话封存起来，并封上这书卷，直到末时；必有许多人来往奔走，知识必增长。……他又说：但以理啊，你只管去吧，因为这些话已经封住、关闭，直到末时。必有许多人被炼净、被洁白，并受试炼；但恶人仍必行恶，恶人没有一个能明白，惟有智慧人能明白。但以理书 12:4、9、10。
The distinction between the wise and the wicked (foolish), is based upon their understanding (mentally dividing) the increase of knowledge that is opened up at the time of the end, either in 1798 for the Millerites, or 1989 for the one hundred and forty-four thousand. God’s people are required to know that Adventism is the experience of the parable of the ten virgins, for without that understanding they will not seek to understand when the “time of the end” for the final generation arrived, or what was the message that was then unsealed. Without the understanding that the Adventist experience is a three-step testing process, based upon a progressive development of truth, which leads to a “life-or-death” outcome it is impossible to recognize the high calling of every Seventh-day Adventist. Belteshazzar represents a people who know they went through the purification process represented as being “purified, made white, and tried.” That very three-step purification process is specifically identified as the work of the Holy Spirit.
智慧人与恶人（愚拙的）之间的区别，取决于他们是否理解（在心里分辨）那在“终结之时”被开启的知识之加增——对米勒派而言是在1798年，对十四万四千人而言是在1989年。神的子民必须知道，复临运动就是十个童女比喻的经历；因为若没有这一认识，他们就不会去寻求明白末后一代的“终结之时”是什么时候来到，也不会去明白那时被解封的信息是什么。若不明白复临的经历是一个基于真理渐进展开的三步考验过程，并指向一个“生死攸关”的结局，就不可能认识到每一位基督复临安息日会信徒所蒙的崇高呼召。伯提沙撒代表一群人，他们知道自己经历了那被表述为“清净、洁白、熬炼”的洁净过程。那正是一个三步的洁净过程，并且被明确指认为圣灵的工作。
Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: Of sin, because they believe not on me; Of righteousness, because I go to my Father, and ye see me no more; Of judgment, because the prince of this world is judged. I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will show you things to come. John 16:7–13.
然而我把真理告诉你们：我离去是为你们的益处；我若不离去，保惠师就不会到你们这里来；我若离去，就要差他到你们这里来。他来了，就要为罪、为义、为审判责备这世界：为罪，是因他们不信我；为义，是因我往父那里去，你们就不再见我；为审判，是因这世界的王已经受了审判。我还有许多事要告诉你们，但你们现在担当不了。然而当那真理的灵来了，他要引导你们进入一切的真理；因为他不凭自己说话，凡他所听见的，他都要说，并且要把将要来的事告诉你们。约翰福音16:7-13。
The work of the Holy Spirit in guiding the wise virgins into “all truth,” requires that He reproves, which means to admonish or convict, the world of sin, righteousness and judgment, which is the very same three steps that produces either a wise or foolish virgin in Daniel chapter twelve. The message that Jesus identified as the work of the Holy Spirit is the “oil,” that reveals the distinction between the wise and the wicked in Daniel twelve. God’s last day people must understand the increase of knowledge for their generation, and that knowledge includes their recognition that they are either foolish or wise virgins in the parable of Matthew chapter twenty-five.
圣灵引导聪明的童女进入“一切的真理”的工作，包含祂要责备（即劝诫或使人知罪）世人有关罪、义与审判的事；而这正是《但以理书》第十二章中导致人成为聪明或愚拙童女的同样三步。耶稣所指出为圣灵之工的信息就是那“油”，它显明了《但以理书》第十二章中智慧人与恶人之间的分别。神末时的子民必须明白属于他们这一代的知识增长，而这知识包括他们认识到自己在《马太福音》二十五章的比喻中是愚拙的童女还是聪明的童女。
“John was shown these things in holy vision. He saw the company represented by the five wise virgins, with their lamps trimmed and burning, and he exclaimed in rapture, ‘Here is the patience of the saints; here are they that keep the commandments of God and the faith of Jesus. And I heard a voice from heaven saying unto me, Write, Blessed are the dead which die in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their labors; and their works do follow them.’
约翰在神圣的异象中被指示这些事。他看见那一班由五个聪明童女所代表的人，她们的灯都修整好并点着了，他欣喜若狂地呼喊道：“圣徒的忍耐就在这里；这里有那些遵守上帝诫命并持守耶稣信仰的人。我又听见从天上有声音对我说：你要写下：从今以后，在主里面而死的人有福了。是的，圣灵说，他们可以息了自己的劳苦；他们的行为也随着他们。”
“Many who heard the first and second angels’ messages thought they would live to see Christ coming in the clouds of heaven. Had all who claimed to believe the truth acted their part as wise virgins, the message would ere this have been proclaimed to every nation, kindred, tongue, and people. But five were wise and five were foolish. The truth should have been proclaimed by the ten virgins, but only five had made the provision essential to join that company who walked in the light that had come to them. The third angel’s message was needed. This proclamation was to be made. Many who went forth to meet the Bridegroom under the messages of the first and second angels, refused the third angel’s message, the last testing message to be given to the world.
许多听见第一位和第二位天使信息的人，以为自己会活着看见基督驾云从天而降。若凡自称相信真理的人都像聪明的童女一样尽了本分，这信息早已传遍各国、各族、各方言、各民。然而，五个是聪明的，五个是愚拙的。真理本该由十个童女宣扬，但只有五个作了必要的预备，得以加入那班行在临到他们之光中的人。需要第三位天使的信息。这项宣告必须发出。许多在第一位和第二位天使信息之下出去迎接新郎的人，却拒绝了第三位天使的信息，这原是要赐给世界的最后一道考验性信息。
“A similar work will be accomplished when that other angel, represented in Revelation 18, gives his message. The first, second, and third angels’ messages will need to be repeated. The call will be given to the church, ‘Come out of her, My people, that ye be not partakers of her sins.’ ‘Babylon, the great, is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies…. Come out of her, My people, that ye be not partakers of her sins, and that ye receive not of her plagues: for her sins have reached unto heaven, and God hath remembered her iniquities’ [Revelation 18:2–5].
当启示录第18章所描绘的那另一位天使传达他的信息时，将要完成一项类似的工作。第一、第二、第三位天使的信息需要再次重申。将向教会发出呼召：“我的子民啊，你们要从她那里出来，免得你们与她的罪有分。” “大巴比伦倾倒了，倾倒了，成了鬼魔的住处、各样污秽之灵的巢穴、以及一切污秽可憎之鸟的窝。因为万国都喝了她淫乱烈怒之酒，地上的君王与她行淫，地上的商人也因她丰盛的奢华而发了财……我的子民啊，你们要从她那里出来，免得你们与她的罪有分，免得你们领受她的灾殃；因为她的罪恶已经直达天上，上帝也记念了她的不义。”［启示录 18:2-5］
“Take each verse of this chapter, and read it carefully, especially the last two: ‘And the light of a candle shall shine no more at all in thee; and the voice of the bridegroom and of the bride shall be heard no more at all in thee: for thy merchants were the great men of the earth; for by thy sorceries were all nations deceived. And in her was found the blood of prophets, and of saints, and of all that were slain upon the earth.’
把本章的每一节都仔细读一读，尤其是最后两节：“你中间的灯光从此不再照耀；新郎和新娘的声音在你中间也从此不再听见；因为你的商人原是地上的显贵；因为你的邪术使万国都受了迷惑。又在她里面发现了先知、圣徒，以及一切在地上被杀之人的血。”
“The parable of the ten virgins was given by Christ Himself, and every specification should be carefully studied. A time will come when the door will be shut. We are represented either by the wise or the foolish virgins. We cannot now distinguish, nor have we authority to say, who are wise and who foolish. There are those who hold the truth in unrighteousness, and these appear outwardly like the wise.” Manuscript Releases, volume 16, 270.
“十童女的比喻是基督亲自所讲的，其中每一处细节都应当仔细查考。时候将到，门要关上。我们或者是聪明的童女，或者是愚拙的童女。我们现在不能分辨，也没有权柄说谁是聪明、谁是愚拙。有人以不义持守真理，这些人外表看来像聪明的童女。” 《文稿发布》，第16卷，第270页。
As Adventists who are to call men and women out of Babylon at the soon-coming Sunday law, we “are represented either by the wise or the foolish virgins.” The company that John saw “represented by the five wise virgins, with their lamps trimmed and burning,” who John further identified as those who possess “the patience of the saints,” and who “keep the commandments of God and the faith of Jesus” are the one hundred and forty-four thousand who are required to keep God’s commandments, exercise the faith of Jesus, and know they are the virgins in the parable of Matthew twenty-five. Not only do they need to understand that they are either wise or foolish virgins, but they must repeat the experience represented by Daniel as being “purified, made white and tried.”
作为要在即将到来的星期日法令之时呼召男男女女从巴比伦出来的复临信徒，我们“要么被聪明的童女所代表，要么被愚拙的童女所代表。”约翰所看见的那一班人，“被五个聪明的童女所代表，她们的灯已经修整并且点着”，约翰进一步指明，他们是那些拥有“圣徒的忍耐”，并且“遵守神的诫命和耶稣的信心”的；这班人就是十四万四千人，他们被要求遵守神的诫命、持守耶稣的信心，并且知道自己就是马太福音二十五章比喻中的童女。他们不仅需要明白自己要么是聪明的童女、要么是愚拙的童女，还必须重复但以理所描绘的那种“使自己清净、洁白，并且被熬炼”的经历。
And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth. These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God. Revelation 14:3–5.
他们在宝座前、四活物和众长老面前唱着好像一首新歌；除了从地上被赎回的那十四万四千人以外，没有人能学这歌。这些人未曾沾染妇女，因为他们是童身。这些人无论羔羊往哪里去，都跟随他。这些人从人间被赎回，作初熟的果子归给神和羔羊。他们口中并没有诡诈，因为他们在神的宝座前是没有瑕疵的。启示录 14:3-5。
There are at least five truths represented in Daniel chapter twelve, which are truths associated with the Millerite movement of the first angel, that will be repeated and understood more fully by the movement of the one hundred and forty-four thousand. One of those truths is the three-step purification process associated with the parable of the ten virgins. The first truth William Miller understood in terms of prophetic time, was the “seven times,” of Leviticus twenty-six, and that truth is identified in Daniel twelve, and it is the first truth of Millerite history that is there mentioned.
在但以理书第十二章中至少呈现了五个真理，这些真理与第一位天使信息的米勒派运动有关，并将由十四万四千人的运动重复并得到更充分的理解。其中一个真理是与十童女的比喻相关的三阶段洁净过程。威廉·米勒在预言时间方面首先明白的真理是利未记第二十六章的“七次”，而这一真理在但以理书第十二章中被指出，并且是那里所提到的米勒派历史中的第一个真理。
But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. Then I Daniel looked, and, behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river. And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders? And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things? 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 12:4–10.
但以理啊，你要隐藏这些话，封闭这书，直到末时；必有许多人来来往往，知识必增长。 我但以理观看，见又有两个人站着：一个在河这边的岸上，一个在河那边的岸上。 其中一位对那位穿细麻衣、在河水以上的人说：“这些奇事的结局还要到几时呢？” 我听见那位穿细麻衣、在河水以上的人举起右手和左手向天，指着那活到永永远远者起誓说：“要到一载、二载、半载；当打碎圣民权势的时候，这一切事就都要完成。” 我听见，却不明白，就说：“我主啊，这些事的结局将如何呢？” 他说：“但以理啊，你只管去吧，因为这些话已经隐藏封闭，直到末时。 必有许多人被洁净、被洁白、并被试炼；但恶人仍要行恶，恶人没有一个能明白，惟独智慧人能明白。” 但以理书 12:4-10。
This passage begins with the book of Daniel being sealed up until the time of the end, and the passage concludes with the book of Daniel being sealed up to the time of the end. Between the first and last sealings of Daniel’s words, the sworn testimony of “Him, that liveth forever,” was “that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished.”
这段经文以《但以理书》被封住直到末时开始，并以《但以理书》被封住直到末时结束。在但以理的话语第一次与最后一次被封住之间，“那永远活着的”的起誓见证是：“要到一载、二载、半载；当他完成分散圣民权势的时候，这一切事就都要完毕。”
The One who provided this sworn testimony was the One who was upon the waters, clothed in linen. Daniel saw an angel on one bank of the Hiddekel River and another angel on the other bank, and one of those angel’s asked a question, which the One upon the waters answered. The question was, “How long?” This is the same first two words of the question asked in verse thirteen of Daniel chapter eight.
提供这份起誓证词的那位，就是那位在水面上、身穿细麻衣的。但以理看见希底结河这边有一位天使，那边又有一位天使，其中一位天使提出了一个问题，那位在水面上的就回答了他。问题是：“要到几时？”这与但以理书第八章第十三节所问的问题的开头两个字相同。
Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.
随后，我听见有一位圣者说话；又有另一位圣者对那说话的圣者说：“这有关常献的燔祭和那使地荒凉之罪过的异象，要到几时，才使圣所与军旅都被践踏呢？”他对我说：“到二千三百日，圣所就必洁净。”但以理书 8:13, 14
The same prophetic structure is found in both conversations, except that in chapter eight, Daniel is by the Ulai River, and not the Hiddekel River. In chapter eight an angel (saint) “said unto that certain saint which spake, how long.” The Hebrew word translated as “that certain saint,” is the Hebrew word “Palmoni,” meaning the Wonderful Numberer, or the Numberer of Secrets. In chapter eight Jesus (the Wonderful Numberer) was speaking, and another saint asked Jesus (that certain saint), “how long.”
两段对话中的预言性结构相同，只是第八章中但以理在乌莱河边，而不是在希底结河边。第八章里，有一位天使（圣者）对那位说话的特定圣者说：“要到几时？”被译作“那位特定的圣者”的希伯来词是“Palmoni”，意思是“奇妙的数算者”，或“隐秘之事的数算者”。在第八章，是耶稣（奇妙的数算者）在说话，另一位圣者问耶稣（那位特定的圣者）：“要到几时？”
In chapter twelve, the One who is standing on the water is asked by an angel who was on one of the banks of the Hiddekel River, “how long.” These two passages must be considered together, line upon line. The first question of chapter eight is “how long is the vision concerning the trampling down of the sanctuary and host, that is accomplished first by paganism, and then by papalism?” The question of chapter twelve is, “how long shall it be to the end of these wonders.” The sworn answer is then given by Palmoni, the Wonderful Numberer who was clothed in linen and standing upon the waters, “it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished.”
在第十二章，站在水面上的那一位被在希底结河一岸的天使问道：“要到几时？”这两段经文必须一并考察，逐句对照。第八章的第一个问题是：“先为异教、后为教皇制度所施行的、关于圣所与军旅被践踏的那异象，要到几时？”第十二章的问题是：“这些奇事到几时才完毕？”于是身穿细麻衣、站在水面上的那位奇妙的数算者帕尔摩尼起誓回答说：“要到一载、二载、半载；并且打破圣民的权势的时候，这一切事就都完毕了。”
The questions of the Ulai and Hiddekel Rivers are “how long shall be the vision of the scattering of God’s people that is accomplished by paganism and then papalism as they trample down the sanctuary and host?” The answer is the trampling down ends in 1798, when the work of Palmoni in raising up the Millerite temple begins, and then ends forty-six years later in 1844 when the sanctuary was to be cleansed.
乌莱河与希底结河所提出的问题是：“当异教主义，继而教皇制度，在践踏圣所与军队时所造成的上帝子民被分散的异象，将持续多久？” 答案是：这种践踏在1798年结束；那时，帕耳摩尼开始兴起米勒派圣殿的工作；而这项工作在四十六年后的1844年结束，那时圣所将被洁净。
In chapter twelve Daniel heard the conversation, “but I understood not.” Daniel expressed a desire to understand, as represented by him asking Christ. “O my Lord, what shall be the end of these things?” His expression of desire to understand represented the desire of the wise virgins to understand, for the entire dialogue was placed between the two references of the book of Daniel being sealed to the time of the end. Daniel represented the desire placed upon William Miller to understand the truth which was unsealed in 1798, and the first truth he was led to recognize was the trampling down of the sanctuary and host, first by paganism and then papalism during the period when the power of the holy people was scattered in fulfillment of the “seven times,” of Leviticus twenty-six.
在第十二章，丹尼尔听见了那番对话，“但我不明白。”丹尼尔表达了想要明白的渴望，这借着他向基督发问而体现：“我主啊，这些事的结局是什么呢？”他这种渴望明白的表达，代表了聪明童女渴望明白的心，因为整段对话被置于两处提到但以理书被封闭直到末时的经文之间。丹尼尔预表了加在威廉·米勒身上的、要明白那在1798年被解封之真理的渴望；而他首先被引导认识的真理，是圣所与军旅被践踏：先由异教，后由教皇制度；这一切发生在圣民的权柄被分散的时期，以应验利未记二十六章所说的“七次”。
Miller’s desire to know the truth is represented by Daniel’s desire, but Miller’s understanding was incomplete. Daniel represents Miller’s desire, and Belteshazzar represents those that have a complete understanding of the thing and the vision. There are at least five important truths that were part of the experience of the Millerites in chapter twelve of Daniel, that will find a parallel counterpart in the history of the one hundred and forty-four thousand. One is that they fulfilled and understood that they were fulfilling the parable of the ten virgins, with its three-step testing process, and the other is that they understand the foundation stone of the “seven times,” of Leviticus chapter twenty-six.
米勒想要知道真理的渴望，借着但以理的渴望得以体现，但米勒的理解并不完整。但以理代表米勒的渴望，而伯提沙撒则代表那些对这事与这异象有完全理解的人。在但以理书第十二章中，至少有五项重要真理构成了米勒派的经历，这些真理将在十四万四千人的历史中得到平行的对应。其中之一，是他们应验了并且明白自己正在应验十童女的比喻及其三阶段的试炼过程；另一个，则是他们明白了利未记第二十六章中“七次”的基石。
We will continue this study in our next article.
我们将在下一篇文章中继续本研究。
“‘Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom. And five of them were wise, and five were foolish. They that were foolish took their lamps, and took no oil with them; but the wise took oil in their vessels with their lamps. While the bridegroom tarried, they all slumbered and slept. And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him. Then all those virgins arose, and trimmed their lamps. And the foolish said unto the wise, Give us of your oil; for our lamps are gone out. But the wise answered, saying, Not so; lest there be not enough for us and you: but go ye rather to them that sell, and buy for yourselves. And while they went to buy, the bridegroom came; and they that were ready went in with him to the marriage: and the door was shut. Afterward came also the other virgins, saying, Lord, Lord, open to us. But he answered and said, Verily I say unto you, I know you not. Watch therefore; for ye know neither the day nor the hour wherein the Son of man cometh.’
‘那时，天国可以比作十个少女，她们拿着灯出去迎接新郎。其中五个是明智的，五个是愚笨的。愚笨的拿了灯，却没有带油；明智的则把油装在器皿里，和灯一起带着。因为新郎耽搁了，她们都打盹睡着了。半夜有人喊叫：看，新郎来了，你们出来迎接他吧！于是所有那些少女都起来，修整她们的灯。愚笨的对明智的说：请把你们的油分给我们一些吧，因为我们的灯已经熄了。明智的回答说：不行，恐怕不够你我用；你们还是去卖油的那里，自己去买吧。她们正去买的时候，新郎到了；预备好的就同他一起进去参加婚宴，门也关上了。后来另外那些少女也来了，说：主啊，主啊，给我们开门！他却回答说：我郑重告诉你们，我不认识你们。所以你们要警醒，因为你们不知道人子来的那日那时。’
“We are now living in a most perilous time, and not one of us should be tardy in seeking a preparation for the coming of Christ. Let none follow the example of the foolish virgins, and think that it will be safe to wait until the crisis comes before gaining a preparation of character to stand in that time. It will be too late to seek for the righteousness of Christ when the guests are called in and examined. Now is the time to put on the righteousness of Christ,—the wedding garment that will fit you to enter into the marriage supper of the Lamb. In the parable, the foolish virgins are represented as begging for oil, and failing to receive it at their request. This is symbolic of those who have not prepared themselves by developing a character to stand in a time of crisis. It is as if they should go to their neighbors and say, Give me your character, or I shall be lost. Those that were wise could not impart their oil to the flickering lamps of the foolish virgins. Character is not transferable. It is not to be bought or sold; it is to be acquired. The Lord has given to every individual an opportunity to obtain a righteous character through the hours of probation; but he has not provided a way by which one human agent may impart to another the character which he has developed by going through hard experiences, by learning lessons from the great Teacher, so that he can manifest patience under trial, and exercise faith so that he can remove mountains of impossibility. It is impossible to impart the fragrance of love,—to give to another gentleness, tact, and perseverance. It is impossible for one human heart to pour into another the love of God and humanity.
我们正生活在极其危险的时代，我们当中没有一人该在为迎接基督的降临作准备这件事上迟延。切莫效法愚拙童女的榜样，以为可以等到危机来临时才去做足品格上的预备，好在那时站立得住。等到宾客被召入并受察验时，再去寻求基督的义就为时已晚。现在正是披戴基督之义的时候——那使你得以进入羔羊婚筵的礼服。在比喻中，愚拙的童女哀求得油，却未能如愿得到。这象征那些没有藉着培养品格来为危机之时作好准备的人。仿佛他们会去对邻舍说：把你的品格给我，否则我就要灭亡了。聪明的童女不能把她们的油给愚拙童女将熄的灯。品格是不可转让的。它不能买卖；只能获得。主在恩典时期的时光中赐给每个人得着公义品格的机会；但祂并未设立一种方式，使一个人可以把自己借着艰难经历、向伟大的教师学习而形成的品格，传给另一个人，使其能在试炼中显出忍耐，并操练信心，以致能挪去那看似不可能的高山。爱之芬芳无法传递——温柔、机智与坚忍也不能给予他人。一个人的心也不可能将对上帝和对人类的爱倾注到另一个人的心里。
“But the day is coming, and it is close upon us, when every phase of character will be revealed by special temptation. Those who remain true to principle, who exercise faith to the end, will be those who have proved true under test and trial during the previous hours of their probation, and have formed characters after the likeness of Christ. It will be those who have cultivated close acquaintance with Christ, who, through his wisdom and grace, are partakers of the divine nature. But no human being can give to another, heart-devotion and noble qualities of mind, and supply his deficiencies with moral power. We can each do much for each other by giving to men a Christlike example, thus influencing them to go to Christ for the righteousness without which they cannot stand in the judgment. Men should prayerfully consider the important matter of character-building, and frame their characters after the divine model.” The Youth Instructor, January 16, 1896.
但是那日子将要来到，而且近在眼前；到那时，每一种品格的层面都要在特别的试探中被显明。那些对原则保持忠诚、至终持守信心的人，正是那些在此前的考验时期的试炼与试探中证明自己忠诚，并按着基督的样式塑造了品格的人。这样的人与基督建立了亲密的相交，借着他的智慧和恩典，成为有分于神性情的人。但是，没有一个人能把内心的虔诚和高尚的心志品质赐给另一个人，也不能用道德的能力补足他人的缺乏。我们各人能为彼此做许多事，就是向人献上基督样式的榜样，从而影响他们到基督那里去，得着那公义；没有这公义，他们便不能在审判中站立得住。人们应当带着祷告慎重思考品格建造这一重大之事，并照着神圣的模范塑造自己的品格。 《青年导师》，1896年1月16日。