Daniel chapter one represents the history of the first and second angels from August 11, 1840, until October 22, 1844. Daniel chapter four also addresses the history of the first and second angels from 723 BC, until October 22, 1844. Of course, this is impossible to see without the latter rain methodology of “line upon line.”
但以理书第一章呈现了从1840年8月11日直到1844年10月22日第一位和第二位天使的历史。但以理书第四章也涉及从公元前723年直到1844年10月22日第一位和第二位天使的历史。当然，如果没有“‘一行又一行’的晚雨方法论”，这点是无法看出来的。
Nebuchadnezzar, in chapter four, is a very complex prophetic symbol. It is important to remind ourselves of what he represents as we begin to consider the unsealing of the Ulai River vision in the history of William Miller. Nebuchadnezzar’s second dream, not unlike William Miller’s second dream, represented the “seven times,” of Leviticus twenty-six, which is the prophetic thread that weaves the entire book of Daniel together. When Daniel interpreted Nebuchadnezzar’s dream of chapter four, he warned him of a coming judgment, and in so doing typified the first angel’s message that arrived into history at the “time of the end” in 1798.
在第四章中，尼布甲尼撒是一个非常复杂的预言性象征。当我们开始思考威廉·米勒历史中乌莱河异象的解封时，提醒自己他所代表的意义十分重要。尼布甲尼撒的第二个梦，与威廉·米勒的第二个梦相似，代表了《利未记》第二十六章中的“七次”，这是一条将整本《但以理书》贯穿起来的预言主线。当但以理解释第四章中尼布甲尼撒的梦时，他警告他即将临到的审判；这样做便预表了1798年在“末时”进入历史的第一位天使的信息。
When the judgment that Nebuchadnezzar was warned was to come arrived, the arrival typified October 22, 1844, when the investigative judgment began. In chapter four, both the warning message provided by Daniel, and the arrival of the judgment connected with the warning message were represented by the word “hour”. The “hour” of Nebuchadnezzar’s judgment represented the “hour” of God’s judgment in the first angel’s message. It also typified the “hour” of the Sunday law, when God’s executive judgment begins. The portion of Daniel chapter four that represents the arrival of the first angel’s message in 1798, and the arrival of the third angel on October 22, 1844, which is symbolized by the word “hour,” is then repeated and enlarged upon. The technique of repeat and enlarge is a prophetic technique that occurs repeatedly in prophecy, but especially in the book of Daniel.
当尼布甲尼撒被警告将要临到的审判真正来到之时，这一来临预表了1844年10月22日查案审判的开始。在但以理书第四章中，既有但以理所给的警告信息，也有与该警告相联系的审判的来临，这两者都用“时候”一词来表示。尼布甲尼撒审判的“时候”代表了第一位天使信息中上帝审判的“时候”。它也预表了“星期日法令”的“时候”，即上帝的执行审判开始之时。随后，但以理书第四章中那一部分以“时候”象征1798年第一位天使信息的来到，以及1844年10月22日第三位天使的到来的内容，被重复并扩大。“重复与扩大”是一种预言性的技巧，在预言中屡见不鲜，尤其是在但以理书中。
Once Nebuchadnezzar arrived at the “hour” of judgment, the “seven times,” that was his judgment, began, and as the king of the north, he then represented the judgment brought upon the northern kingdom of Israel in 723 BC. He was given the heart of a beast, and a beast is a kingdom in Bible prophecy, and from 723 BC, through to 1798, he represented the two forms of paganism that are so often the subject of the book of Daniel.
尼布甲尼撒一到“审判的时候”，也就是“七期”，他的审判便开始了；而作为北方王，他就代表了公元前723年临到以色列北国的审判。他被赐给了兽心，而在圣经的预言中，兽象征一个国度。从公元前723年一直到1798年，他代表了《但以理书》中屡次提及的两种异教形式。
For twelve hundred and sixty days, representing twelve hundred and sixty years, he represented the pagan desolating power, and then for another twelve hundred and sixty days, symbolizing twelve hundred and sixty years, he represented the papal desolating power. The heart of both desolating powers was the same, for papalism is simply paganism wearing the profession of Christianity.
历时一千二百六十天（象征一千二百六十年），他代表了异教的荒凉势力；随后又有另一段一千二百六十天（象征一千二百六十年），他代表了教皇的荒凉势力。两种荒凉势力的本质是相同的，因为教皇主义不过是披着基督教名义的异教。
At the “end of the days,” which is a symbol identified in Daniel chapter twelve, that represents the “time of the end” in 1798, his kingdom was restored unto him. The testimony of Daniel four, and the Spirit of Prophecy, identifies that when his kingdom was restored at the “end of the days,” he was a converted man. He then becomes a prophetic symbol of four significant truths. He becomes the prophetic link between the dragon power of paganism, which he represented in the first half of his “seven times,” and of the beast power, which he represented in the last half of his “seven times.” As a symbol of those two powers, standing as a restored kingdom in 1798, he then represents the third desolating power (the false prophet), which was to reign for seventy symbolic years, while the whore of Tyre was forgotten. As the king of Babylon, Nebuchadnezzar represents the prophetic link between the three powers that would become modern Babylon in the last days, which then leads the world to Armageddon.
在“日子的末了”（这是但以理书第十二章所指出、代表1798年“末时”的一个符号）的时候，他的国位复归于他。但以理书第四章的见证以及“预言之灵”指出，当他的国位在“日子的末了”复归于他时，他已悔改归正。于是他就成为四项重要真理的预言性象征。他成为一个预言性的纽带，连接他在“七个时期”上半段所代表的异教之龙的权势，与他在“七个时期”下半段所代表的兽的权势。作为这两种权势的象征，他在1798年以一个被恢复的国度出现，由此他代表了第三个使地荒凉的权势（即假先知）；在推罗的妓女被人遗忘之时，这一权势将统治象征性的七十年。作为巴比伦王，尼布甲尼撒代表着连结那三种将在末日构成现代巴比伦的权势的预言性纽带，从而把世界引向哈米吉多顿。
He also represented the birth of the United States as the earth beast, which began in 1798 as a lamb, symbolized by his converted experience. He would simultaneously represent the two horns on the earth beast, which as Republicanism and Protestantism represented the strength of the United States, which was what allowed it to become the most favored nation in the world. Yet at the end of the seventy symbolic years those two horns would then be represented as apostate Republicanism and apostate Protestantism, with both horns divided into two classes. Republicanism’s horn would consist of the Democratic party that openly disregarded the sacred principles of the Constitution, and the Republican party that professed to be the defenders and champions of the Constitution, but in actuality denied the sacred principles of the Constitution, while choosing traditions and customs to supersede the principles within that sacred document.
他还把美国的诞生描绘为那只地上的兽，这只兽在1798年以羊羔的形象出现，由他皈依的经历所象征。他同时把地上的兽的两只角分别代表为共和主义和新教，这两者构成了美国的力量，使其得以成为世界上最受青睐的国家。然而，在象征性的七十年结束时，那两只角就被表示为背道的共和主义与背道的新教，并且两只角都被分为两类。共和主义这一只角包括：公开无视宪法神圣原则的民主党，以及自称是宪法的捍卫者和旗手、却实际上否认宪法神圣原则，并选择以传统与习俗取代那部神圣文件中的原则的共和党。
The two parties were typified by the Sadducees and Pharisees in the time of Christ. The spirit of the Sadducees and Pharisees would also be manifested in the horn of apostate Protestantism, with one class upholding Sunday worship and the other Sabbath worship. Nebuchadnezzar’s converted condition at the “end of the days,” in 1798, fitly represents the United States, and both horns of the earth beast. All three symbols—the earth beast and its two horns, were destined to change from a lamb unto a dragon.
这两派在基督时代的典型是撒都该人和法利赛人。撒都该人和法利赛人的精神也将在代表背道新教的那只角上显现，其中一类主张守星期日，另一类主张守安息日。尼布甲尼撒在“日子满了”（即1798年）时悔改归正的状态，恰当地代表了美国以及地兽的两只角。这三个象征——地兽及其两角——都注定要从羔羊变为龙。
Nebuchadnezzar, at the end of his “seven times,” represented the link which identified his literal kingdom of Babylon as the symbol of modern Babylon in the last days, which is made up of the dragon, the beast and the false prophet. He also represented the three prophetic entities represented by the earth beast with two horns, that changes from a lamb unto a dragon during the seventy symbolic years that the whore of Tyre is forgotten. It is profound that his literal kingdom is the very kingdom that typifies the kingdom that reigns for seventy symbolic years.
尼布甲尼撒在他的“七期”结束时，成为一个纽带，使他的实体巴比伦王国被认定为末世的现代巴比伦之象征，而这现代巴比伦是由龙、兽和假先知组成的。他也象征着那只长有两角的地上兽所代表的三个预言性实体；在推罗的淫妇被人遗忘的七十个象征年间，这只兽由羊羔变为龙。耐人寻味的是，他的实体王国恰恰就是用来预表那统治七十个象征年的国度的那个王国。
Nebuchadnezzar’s symbolism of chapter four, is to be laid over the top of chapter one. When that application is made, it brings together the waymarks of Millerite history, and confirms several truths of the Ulai River vision that were unsealed at that time. The foundation and central pillar of the Millerite movement was the question and answer of Daniel chapter eight, and verses thirteen and fourteen. The question was, “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?”
第四章中尼布甲尼撒的象征，应当与第一章套叠。这样应用时，就把米勒派历史的路标汇聚起来，并证实了当时被开启的乌莱河异象中的若干真理。米勒派运动的根基与中心柱石，是《但以理书》第八章第十三、十四节的问与答。所提出的问题是：“这关于常献的祭和使荒凉的过犯的异象，使圣所与军旅都被践踏，要到几时呢？”
Of the hundreds, if not thousands of added words in the Bible, it is only the added word “sacrifice” that inspiration identifies as not belonging to the text. When the word is properly removed it clearly identifies that “the daily and the transgression” are two distinct desolating powers. Sister White specifically identifies the word “sacrifice” was added by human wisdom and does not apply to the text, and in the same passage she also identifies that the Millerites were correct in identifying “the daily” as paganism. The grammatical terms within the question of verse thirteen, were carefully identified by Christ through the writings of Sister White, and when governed by the texts and the added inspired instructions, the question is, “How long shall be the vision concerning the two desolating powers of paganism and papalism, that were to trample down both the sanctuary and God’s people?”
在圣经中被增添的数以百计、甚至上千的词语当中，只有“献祭”这一被加上的词被启示指认为不属于经文。当把这个词恰当地删去时，就清楚表明“常献的”和“过犯”是两种截然不同的荒凉权势。怀特姐妹明确指出，“献祭”这个词是出于人的智慧所加上的，并不适用于经文；而且在同一段落中，她也指出，米勒派把“常献的”界定为异教主义是正确的。第十三节所提出的问题中的语法用语，已由基督借着怀特姐妹的著作予以细致界定；在经文本身和所附加的受启示的指示所规范之下，其问题就是：“关于异教主义与教皇主义这两种要践踏圣所和上帝子民的荒凉权势的异象，要到何时为止？”
Therefore, when Nebuchadnezzar is located at the “time of the end,” in 1798, he is representing a converted man and therefore represents the “wise” that would understand the central pillar and foundation of Adventism. His conversion identifies the “wise” that understand the “increase of knowledge” which was unsealed at that time, but his own prophetic symbolism directly illustrates the history that is the subject of the question of, “how long would be the vision of the desolating power of paganism and papalism which would trample down God’s people (the host), and God’s sanctuary?” As a symbol of a “wise virgin” who understands the “increase of knowledge,” he represents William Miller, for Miller is the symbol of those who were “wise” in the history that began at the “time of the end,” in 1798.
因此，当尼布甲尼撒被定位在1798年的“末时”之中时，他所代表的是一个已经归信的人，因此也就代表了那些能明白复临信仰中心柱石与根基的“智慧人”。他的归信表明了那些明白当时被解封的“知识的增长”的“智慧人”，而他自身的预言性象征则直接说明了那段历史；这段历史正是下列问题所涉及的主题：“践踏上帝子民（军队）和上帝圣所的异教主义与教皇主义的荒凉之力的异象要到几时呢？”作为一位明白“知识的增长”的“聪明的童女”的象征，他预表威廉·米勒，因为米勒是自1798年“末时”开始的那段历史中那些“智慧人”的象征。
Nebuchadnezzar is a symbol of the waymark of the “time of the end,” and when laid over chapter one, he also represents the arrival of the first angel at that time, because in chapter four, the “hour” in which Daniel provides Nebuchadnezzar with the warning message, marks when the first angel arrived, and that was 1798. The “hour” when Nebuchadnezzar’s judgment arrived, represented the “hour” of the beginning of God’s investigative judgment on October 22, 1844. The waymarks produced by the symbolism of Nebuchadnezzar in chapter four, are 723 BC, 538, 1798 (the time of the end) and October 22, 1844.
尼布甲尼撒象征“末时”的路标；并且与第一章对照时，他也代表当时第一位天使的到来，因为在第四章中，但以理向尼布甲尼撒传达警告信息的那个“时候”，标志着第一位天使的到来，而那是在公元1798年。尼布甲尼撒的审判临到的那个“时候”，预表1844年10月22日上帝开始查案审判的那个“时候”。第四章中尼布甲尼撒的象征所产生的路标是：公元前723年、公元538年、公元1798年（末时），以及1844年10月22日。
The waymarks of Millerite history in Daniel chapter one, begin with Jehoiakim, who is a symbol of the empowerment of the first message which had arrived at the “time of the end,” in 1798. The empowerment of the first message, represented by Jehoiakim, marks August 11, 1840. The conquering of Jehoiakim begins the seventy years of Babylon’s reign, that ends with the decree of Cyrus. Chapter one of Daniel identifies a three-step testing process, represented as a dietary test, followed by a visual test that concludes with a litmus test. Those three tests represent August 11, 1840, when the mighty angel that was no less a personage than Jesus Christ, came down out of heaven with a little book that God’s people were then to “eat”, just as Daniel and the three worthies chose to eat the diet of pulse, rather than the diet of Babylon.
但以理书第一章中米勒派历史的路标，始于约雅敬；他象征着第一条信息在1798年“末时”来到之际所获得的加力。第一条信息的加力，以1840年8月11日为标志。约雅敬被征服，开启了巴比伦统治的七十年，这个时期以古列的诏令而告终。但以理书第一章指出一个三步的考验过程：先是饮食试验，随后是视觉试验，最后以石蕊测试收尾。这三项考验预表1840年8月11日：那日，那位大能的天使——正是耶稣基督亲自——从天上降下，带着一本小书，神的子民当时要“吃”这书；正如但以理和那三位忠信者选择吃素菜的饮食，而不是巴比伦的饮食。
The second test of that process represented the manifestation of the Protestant churches’ rejection of Miller’s message (the first angel’s message), when a distinction could then be seen between the Millerite movement, and the Protestant churches that then began their prophetic role as apostate Protestantism. The distinction between those two classes was as marked as was Daniel and the three worthies’ flesh appearing fairer and fatter for eating the heavenly food, instead of the Babylonian diet. That distinction was marked at the end of the biblical year of 1843 (April 19, 1844), when the tarrying time of the parable of the ten virgins arrived.
那个过程的第二次考验，表现为新教各教会对米勒的信息（第一位天使的信息）的拒绝；于是，米勒派运动与那些开始以背道新教身份进入其预言性角色的新教各教会之间的区别便显明出来。那两等人的区别，就像但以理和他三位朋友因吃天上的食物，而不是巴比伦的饮食，他们的面貌显得更加俊美肥胖一样明显。这个区别在圣经历1843年年终（1844年4月19日）被标志出来；那时，十童女比喻中的耽延时期来到了。
The third test, which was the litmus test, represented October 22, 1844 when, after three years, the “hour” came when Nebuchadnezzar himself judged and pronounced Daniel and the three worthies “ten times” better than the Babylonian wise men. Placing Daniel chapter four, over chapter one, produces the waymarks of Millerite history beginning with the “time of the end” in 1798; the empowerment of the first angel’s message on August 11, 1840; the first disappointment on April 19, 1844; and the great disappointment of October 22, 1844.
第三次考验，即试金石，代表1844年10月22日：那时，经过三年，“时候”来到，尼布甲尼撒亲自评判，并宣布但以理和他的三位同伴比巴比伦的智者“好十倍”。 将《但以理书》第四章叠加在第一章之上，便得出米勒派历史的诸路标：1798年的“末时”；1840年8月11日第一位天使信息的加力；1844年4月19日的第一次失望；以及1844年10月22日的大失望。
Beyond identifying the specific waymarks of Millerite history, the two chapters, when brought together “line upon line,” illustrate the message of the first angel, identify the two desolating powers that are the subject of the foundational doctrine of the twenty-three hundred days, and also the three-step testing process of Daniel twelve which always occurs when the book of Daniel is unsealed.
除了辨识米勒派历史中的具体路标之外，将这两章“逐行对照”地放在一起，既阐明第一位天使的信息，又识别出二千三百日这一基础教义所论的两大施行荒凉的权势，并且揭示每当但以理书被解封时总会发生的但以理书第十二章的三步考验过程。
They also identify that Nebuchadnezzar, as the symbol of the wise in 1798, in conjunction with his second dream in chapter four, represents William Miller, whose movement was to become the true Protestant horn. The work of William Miller, that represents the foundational truths of Adventism, are represented upon Habakkuk’s two tables, and God directed in the production of both those sacred tables.
他们还指出，尼布甲尼撒在1798年作为“智慧人”的象征，并且与他在第四章所记的第二个梦相结合，代表的是威廉·米勒；他的运动将成为真正的新教号角。威廉·米勒的工作——它代表了复临主义的基础真理——被呈现在哈巴谷的两张表上，而且上帝引导了那两张神圣表的制作。
There were several prophetic truths that Miller did not see correctly because his vantage point of prophetic history disallowed him from recognizing that there are three desolating powers; not only paganism (the dragon), papalism (the beast), but also apostate Protestantism (the false prophet). In God’s providence those prophetic understandings of Miller, that were limited by his vantage point in history, were not represented upon the two sacred tables of Habakkuk.
米勒因其对预言历史的视角所限，没有正确地看见若干预言的真理；他的视角使他未能认识到，使人荒凉的权势共有三个：不仅有异教（那龙）和教皇制度（那兽），还包括背道的新教（那假先知）。在上帝的护理中，米勒那些受其历史视角限制的对预言的理解，并没有体现在哈巴谷的两幅神圣图表上。
Nebuchadnezzar’s second dream in chapter four of Daniel, represents William Miller’s second dream. Both dreams address the “seven times,” and Miller’s dream identifies the rejection of his work that began in 1863, and escalates until the Midnight Cry. Both dreams end with a kingdom restored after a period of scattering. For this reason, we will consider Miller’s second dream, before we consider directly the vision of the Ulai River that was unsealed in 1798.
但以理书第四章中尼布甲尼撒的第二个梦，对应于威廉·米勒的第二个梦。这两个梦都涉及“七个时期”，而米勒的梦指出，对他工作的拒绝始于1863年，并且不断加剧，直到午夜呼声。这两个梦都以在一段分散之后王国得以恢复而结束。基于此原因，我们将在直接考察于1798年被解封的乌莱河异象之前，先考察米勒的第二个梦。
“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.
我梦见上帝借着一只看不见的手，送给我一个做工奇巧的匣子，长约十英寸，六英寸见方，用乌木制成，并以珍珠奇巧镶嵌。匣子上系着一把钥匙。我随即取钥匙打开匣子，谁知令我惊奇不已的是，里面装满了各式各样、大小不一的珠宝、钻石、宝石，以及各种尺寸与价值的金银币，在匣中各就其位，排列得美观整齐；如此陈列，其所反射的光辉与荣耀，唯有太阳可以与之相比。
“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.
我认为独自享受这奇妙的景象并非我的本分，尽管其中的光辉、美丽与价值令我心中欣喜若狂。于是我把它摆在我房间中央的桌子上，并传话说，凡有意者都可前来一睹世人此生所见过最辉煌、最灿烂的景象。
“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.
人们开始进来，起初人数不多，但渐渐汇聚成了人群。他们初次往宝匣里一看，便惊奇并欢呼雀跃。可当旁观者越来越多时，大家就开始摆弄这些珠宝，把它们从宝匣里取出来，撒在桌上。我开始想着，主人还会来向我索回这只宝匣和这些珠宝；如果我任由它们被弄得七零八落，就再也不能像先前那样把它们一一放回匣中的原位；我觉得自己必定无法承担这份责任，因为它实在太重大了。于是我开始恳求众人不要触碰它们，也不要把它们从宝匣里拿出来；可我越是恳求，他们越是把它们撒得更乱；如今他们似乎把它们撒得到处都是，地板上、房间里每一件家具上都是。
“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.
我这才看到，在真宝石和真币之中，他们散布了数不清的伪宝石和假币。我对他们卑劣的行径和忘恩负义极为愤怒，因而加以责备与谴责；然而我越是责备，他们就越是把伪宝石和假币撒进真宝石和真币之中。
“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.
于是我这肉身的灵魂烦躁不安，开始用力把他们往屋外推；可我正推出一个，立刻又有三个闯进来，带进尘土、木屑、沙子以及各种杂物，直到把真正的宝石、钻石和钱币全都盖得严严实实，完全从视线中消失了。他们还把我的匣子撕成碎片，丢散在那些杂物里。我以为没有人理会我的悲伤或我的愤怒。我彻底气馁、心灰意冷，坐下来痛哭。
“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.
我正为自己重大的损失和所当承担的责任而哭泣哀伤时，我想起了上帝，恳切祈求祂赐我帮助。立刻门开了，一个男人走进房间，屋里的人便都离开了；他手里拿着一把刷子，打开了窗户，开始把屋里的尘土和杂物刷出去。
“I cried to him to forbear, for there were some precious jewels scattered among the rubbish.
我朝他大喊，让他住手，因为垃圾堆里散落着一些珍贵的珠宝。
“He told me to ‘fear not,’ for he would ‘take care of them.’
他告诉我“不要害怕”，因为他会“照顾他们”。
“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.
随后，当他刷去尘土、垃圾、假珠宝和假币时，它们便都像云一样腾起，飞出窗外，被风吹走了。在这阵忙乱中，我把眼睛闭了一会儿；等我再睁开时，杂物已经全都不见了。珍贵的珠宝、钻石以及金银币四处散落，遍布屋内各处。
“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.
他随即在桌上放了一个比先前那个大得多、也更为精美的宝匣，又把那些宝石、钻石、钱币一把一把地抓起，投进匣中，直到一个也不剩，尽管有些钻石小得不比针尖大。
“He then called upon me to ‘come and see.’
随后他让我‘来看看’。
“I looked into the casket, but my eyes were dazzled with the sight. They shone with ten times their former glory. I thought they had been scoured in the sand by the feet of those wicked persons who had scattered and trod them in the dust. They were arranged in beautiful order in the casket, everyone in its place, without any visible pains of the man who cast them in. I shouted with very joy, and that shout awoke me.” Early Writings, 81–83.
我往匣子里看去，但这景象耀花了我的眼睛。它们发出比先前辉煌十倍的光芒。我想着，它们被那些恶人散落在尘土里、又用脚践踏时，已经被沙砾擦洗过了。它们在匣子里按着美好的次序摆放，每一件都在其位上，看不出把它们投入的人曾费过什么力气。我因大喜而高声呼喊，而那一声呼喊把我唤醒了。早期著作，81-83。
We will address Miller’s dream in the next article.
我们将在下一篇文章中讨论米勒的梦。
The following is an introduction of William Miller’s second dream, written by James White when he published Miller’s dream in the Advent Herald.
以下是威廉·米勒第二个梦的引言，由詹姆斯·怀特撰写，作于他在《Advent Herald》上发表米勒之梦时。
“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.
下面的梦境在两年多以前刊登在《Advent Herald》上。我当时看出，它清楚地勾勒出我们过去的第二次降临经历，而且上帝赐下这个梦，是为分散的羊群得益处。
“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 Ecclesiastics 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.
在主那大而可畏的日子临近的诸多预兆之中，神也将“梦”列在其中。参见 约珥书 2:28-31；使徒行传 2:17-20。梦可能有三种来源：第一，“因事务繁多而来”。参见 传道书 5:3。第二，受撒但污秽之灵和迷惑辖制的人，可能因他的影响而作梦。参见 申命记 8:1-5；耶利米书 23:25-28；27:9；29:8；撒迦利亚书 10:2；犹大书 8节。第三，神过去一直，也仍然或多或少地借着梦教导他的子民；这些梦是借着天使和圣灵的工作而来。站在真理明光中的人，会知道何时是神赐给他们的梦；这样的人不会被虚假的梦所欺骗，引入歧途。
“‘And he said, Hear now my words; if there be a prophet among you, I the Lord will make myself known unto him in a vision, and will speak unto him in a dream.’ Numbers 12:6. Said Jacob, ‘The angel of the Lord spake unto me in a dream.’ Genesis 31:2. ‘And God came to Laban the Syrian in a dream by night.’ Genesis 31:24. Read the dreams of Joseph, [Genesis 37:5–9], and then the interesting story of their fulfilment in Egypt. ‘In Gibeon the Lord appeared to Solomon in a dream by night.’ 1 Kings 3:5. 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.
“他说：现在请听我的话；你们中间若有先知，我耶和华必在异象中向他显现，在梦中与他说话。”民数记 12:6。雅各说：“耶和华的使者在梦中对我说话。”创世记 31:2。“夜间，神在梦中临到亚兰人拉班。”创世记 31:24。请读约瑟的梦［创世记 37:5-9］，然后再读它们在埃及应验的有趣故事。“在基遍，耶和华夜间在梦中向所罗门显现。”列王纪上 3:5。但以理书第二章那极为重要的大像是借着梦赐下的，第七章的四个兽等等也是如此。当希律想要毁灭那婴孩救主时，约瑟在梦中受警告，逃往埃及。马太福音 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.
“神说：在末后的日子，我要将我的灵浇灌凡有血气的；你们的儿女要说预言；你们的少年人要见异象；你们的老年人要作异梦。” 使徒行传 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.
预言的恩赐，借着梦和异象，在这里乃是圣灵的果子，并且在末后的日子将充分显明，足以构成一个记号。它是福音教会的恩赐之一。
“‘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.
“他所赐的，有使徒，有先知，有传福音的，有牧师和教师；为要成全圣徒，从事事奉的工作，建造基督的身体。” 以弗所书 4:11-12。
“‘And God hath set some in the church, first apostles, secondarily PROPHETS,’ etc. 1 Corinthians 12:28. ‘Despise not PROPHESYINGS.’ 1 Thessalonians 5:20. See also Acts 13:1; 21:9; Romans 7:6; 1 Corinthians 14:1, 24, 39. Prophets or prophesyings are for the edification of the church of Christ; and there is no evidence that can be produced from the word of God, that they were to cease before evangelists, pastors and teachers were to cease. But says the objector, ‘There has been so many false visions and dreams that I 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.
“神在教会所设立的，有第一是使徒，第二是先知”等等。哥林多前书 12:28。“不要藐视预言。”帖撒罗尼迦前书 5:20。另见 使徒行传 13:1；21:9；罗马书 7:6；哥林多前书 14:1、24、39。先知或预言是为着基督教会的造就；并且从神的话语中找不出任何证据表明，它们会在传福音的、牧者和教师停止之前就停止。但有反对者说：“虚假的异象和梦何其多，我无法对这种事有信心。”撒但确实有他的赝品。他一向都有假先知，而在他这最后迷惑与得胜的时刻，我们当然更可以预料他们的出现。那些因为存在赝品就拒绝这种特别启示的人，同样也可以更进一步，否认神曾借着梦或异象向人启示，因为赝品一直都存在。
“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.
梦与异象是上帝向人启示自己的途径。借此他向先知说话；他把预言的恩赐列在福音教会的诸般恩赐之中，并把梦与异象列入“末后的日子”的其他记号之中。阿们。
“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.
“在上述论述中，我的目的在于以合乎圣经的方式消除异议，并使读者的思想为下文做好准备。” 詹姆斯·怀特。