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 18:16.
但若他不听你，你就带上一两个人同去，使每一句话都能凭两三位见证人的口得以证实。马太福音18:16。
When Habakkuk’s two tables (the 1843 and 1850 pioneer charts) are overlaid with one another 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.
当把哈巴谷的两张图表（1843年和1850年的先锋图表）相互叠加时，它们证实了米勒之梦中宝石所代表的那些真理。第一张图表上所呈现的1843年的错误，当与第二张图表叠合时，确立了这异象的迟延时期。米勒（那段历史的象征性守望者）询问，在他那段历史的争论期间，他该说些什么。
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。
The three-step testing process produced by the increase of knowledge (Miller’s jewels) are then represented.
由知识的增长（米勒的珠宝）产生的三步测试过程随后被呈现。
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；因为这话已经隐藏封闭，直到末时。必有许多人使自己洁净，成为洁白，且被熬炼；但恶人仍必行恶，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；而恶人则是因骄傲自高的愚拙童女。在米勒的梦的最后，宝石代表十童女比喻中的油，也就是那信息。
“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。
The light of Miller’s jewels in the last days will shine ten times brighter, and both the number ten and light are symbols of a test. 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 represented as the 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.
米勒的宝石之光在末后的日子里将照耀得明亮十倍，而数字十与光都象征一次考验。在米勒之梦结尾所代表的末后的日子里，哈巴谷的表上所展现的真理之光带来了一条考验的信息；在十个童女的比喻中，这信息被称为半夜呼声的信息。这个考验的过程是对米勒派历史中考验过程的重复，因为十个童女的比喻将在末后的日子里一字不差地重演。
“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。这个比喻已经并且将要按字句应验，因为它对这时期有特别的适用性；并且，像第三位天使的信息一样，它已经应验了，并且将继续作为现代真理，直到时间的终结。”《Review and Herald》，1890年8月19日。
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 represented 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 it is the prophetic characteristics of the papacy which is employed to identify the character of those who chose not to live by faith.
十是考验的象征；十天结束时，但以理和那三位贤者的外貌比那些吃巴比伦饮食的人更俊美，也更为丰腴。哈巴谷书中所描绘的骄傲之人，不是凭信心而是凭自恃而活，因而形成了巴比伦的品格。在米勒派的历史中，他们成了巴比伦的女儿；而在哈巴谷书中，正是教皇制度的预言性特征被用来辨识那些选择不凭信心而活之人的品格。
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.” It is the papal power that gets suddenly bitten, just as Jezebel was eaten by dogs.
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之王（教皇制）的性情，而这股权势也正是那“掠夺许多国家”的权势。突遭咬噬的正是教皇的权势，正如耶洗别被狗所吃。
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 Second Thessalonians, chapter two.
将“the daily”认作基督的象征，颠倒了“the daily”的真理，因为“the daily”是一个撒但的象征。米勒把“the daily”认定为异教，这一点直接呈现在哈巴谷的图表上。米勒在《帖撒罗尼迦书》中所发现的那段经文，使他明白被“除去”的是异教，为要使那坐在神殿中的“罪恶之人”得以显明；这正是《帖撒罗尼迦后书》第二章所包含的首要真理。
“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.
《帖撒罗尼迦书》中“the daily”的含义，这是米勒所发现的、关于这段经文的首要真理。当保罗指出那些不爱真理、因此将领受强烈迷惑的人时，他固然是在指明一般意义上对真理的仇恨，但这段经文直接所指的真理，是“the daily”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.
只有爱真理或恨真理，并无中间地带。临到《马太福音》二十五章中愚拙的童女的强烈迷惑，乃是基于她们拒绝了米勒宝石所发出的、代表最后考验的光。古代以色列的最后一次考验是他们的第十次考验，而在末后的日子里，米勒的宝石要发出十倍更明亮的光辉。拒绝米勒宝石的象征是“the daily”，而以法莲的醉汉在复临派的第三代把它颠倒了过来。“the daily”是异教的撒但象征。这些醉汉引入了一颗伪造的宝石，那是他们从背道的新教带来的；那个体系把“the daily”视为基督的象征。
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十二年间，我把能找到的一切历史著作都读了；但如今我爱上了《圣经》。它讲论耶稣！然而《圣经》中仍有相当一部分对我来说晦暗难懂。1818年或1819年，我拜访一位朋友并与之交谈时——他在我作自然神论者期间就认识我，也听过我那时的谈话——他颇有深意地问道：“你现在怎么看这段经文、那段经文？”指的正是我当自然神论者时所反对的那些旧经文。我明白他的用意，便回答：“若你给我一些时间，我会告诉你它们是什么意思。”他问：“你需要多长时间？”我回答：“我说不准，但我会告诉你。”因为我不能相信上帝会赐下一部无法理解的启示。于是我立志研读我的《圣经》，相信我能弄明白圣灵的意思。但刚一立下这个决心，一个念头就来到我心中：“假如你遇到一段你不能理解的经文，你怎么办？”于是这种研经的方法浮现在我脑中：我就把这些经文里的词语挑出来，沿着整本《圣经》追索它们，从而找出其意义。我手头有《克鲁登经文索引》，我认为那是全世界最好的；于是我把它和我的《圣经》一并拿来，坐在书桌前，除了偶尔看看报纸之外别无他读，因为我下定决心要弄清我的《圣经》是什么意思。阿波罗斯·海尔，《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.
“上帝差遣祂的使者感动一个素来不信圣经之农夫的心，引导他去查考预言。上帝的使者一再造访那蒙拣选的人，指引他的心思，并开启他的悟性，使他明白那些对上帝子民向来隐晦的预言。真理之链的开端赐给了他，并且他被引导着去寻求一环又一环，直到他怀着惊奇与赞叹注视上帝的话语。他在那里看见了一条完美的真理之链。那曾被他视为并非出于默示的话语，如今以其美丽与荣耀展现在他的眼前。他看见，经上一处解释另一处；当一段经文对他的悟性仍然关闭时，他便在圣言的另一部分找到解释它的内容。他以喜乐，并以最深的尊敬与敬畏来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那里时，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。救主在《启示录》中论到加百列，说：“他就差遣使者，晓谕他的仆人约翰。”启示录 1:1。《历代愿望》，99页。
Gabriel and the other angels were sent to guide Miller’s mind and “open 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 had come into his mind. When God brings truth to our mind, it is divine revelation as opposed to arriving at truth through the process of rightly dividing the Bible. Miller did both, but divine revelation had to be part of how Miller came to understand the subject of “the daily.”
加百列和其他天使被差遣来引导米勒的心思意念，并“使他明白那些对上帝的子民一直晦暗的预言”。他的信息不仅仅是通过他的研读方法形成的，也来自上帝的启示。他用以研读圣经的那套方法，是在他心中得来的。当上帝将真理带到我们心中时，那就是上帝的启示；这不同于通过正确地分解圣经的过程而得出真理。米勒两者都做了，但米勒之所以能明白“the daily”这一主题，必然包含上帝的启示。
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 not have seen the distinction between “miqdash” and “qodesh” which are both translated as “sanctuary.”
米勒无法识别出但以理书第八章九至十二节中的语法性别交替，因为他手上只有圣经和一本完全不含任何关于圣经原文语言信息的经文索引。他不会看出“sur”和“rum”之间的区别，这两个词都被译作“除去”。他也不会看出“miqdash”和“qodesh”之间的区别，这两个词都被译作“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, 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.
他本不会看见关于在《圣经》中出现了一百零四次的“tamid”一词的真相。他本不可能看见的真相（也是他确实看见的真相）是：在《圣经》中，希伯来词“tamid”共出现一百零四次，但只有在《但以理书》中，“tamid”被当作名词使用。“tamid”是一个意为“持续的”的希伯来词，并在《但以理书》中被翻译为“每日的”。
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，而在另外九十九次中，它被用作副词。正因如此，当《钦定版圣经》的译者们面对但以理将该词作为名词使用五次、而圣经其他作者却在九十九次中把该词用作副词的情况时，他们在证据的重压之下不得不纠正但以理将该词作名词的用法。为纠正但以理，他们在经文中加上了“祭物”一词，从而把一个名词变成了一个副词。随后，为了纠正译者，Ellen White 受启示而记录说，她“看见，与‘每日的’有关，‘祭物’这个词是人的智慧所添加的，并不属于经文；而且主把关于它的正确见解赐给了那些发出审判时刻呼喊的人。”
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”的理解虽然正确，但仍有局限。他没有认识到，在《但以理书》中提到“the daily”的五次当中，“the daily”被“taken away”的三次里，有一次所表达的意义与另外两次不同。其中一次“the daily”与希伯来语词“rum”连用，另两次则与希伯来语词“sur”连用。这两个词都被译作“take away”，但“rum”在《但以理书》第八章第十一节中意为“抬举并尊崇”，而在第十一章第三十一节和第十二章第十一节中，“sur”的意思是“除去”。
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认为，无论你把某物除去，还是把某物举起，这两者都表示一种移除，因此这两个词应被理解为意义相同。他们主张，经文中三次“常献的”被“拿去”都只意味着除去；如此一来，他们等于认定但以理在遣词用字上不够谨慎。他们并不公开这样说，但从推论上，他们是在教导：但以理在这三处都应该使用“sur”这个词，因为依照这些神学家的看法，每一次“常献的”被“拿去”时，他的意思都是相同的。
They do the same thing with the words “miqdash” and “qodesh” which are both translated as “sanctuary,” in verses eleven through fourteen of 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 the opposite understanding of the modern theologians.
他们对“miqdash”和“qodesh”这两个词也做了同样的处理——在第八章第十一至第十四节中，它们都被译作“圣所”。在那四节中每一次提到“圣所”时，他们都坚持这些都代表上帝的圣所。按此推论，但以理本应在那三处都使用“qodesh”，而不该在第十一节使用“miqdash”。米勒并未认识到这些词之间的区别，但现代神学家却认识到了；然而一旦他们认识到了，又坚持不应承认任何区别。可是，未能识别这些词语差异的米勒，反而得出了与现代神学家相反的理解。
The reality is that Daniel was an extremely careful writer, who knew the Hebrew language and was judged as ten times smarter than all the other wise men of Babylon who were very smart men in their society in their own right. 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，但以理是一位极其严谨的作者，他精通希伯来语，并被认为比巴比伦所有其他智者聪明十倍——而那些人在他们的社会中本就被视为非常聪明的人。若说谁懂得希伯来语的正确用法，以及在那段特定历史语境中的正确表达方式，那个人就是但以理。若但以理采用了不同的词语，那是因为它们旨在传达不同的含义，这是他有意要表达的。当承认但以理对那些被译作“圣所”或“除去”的词语所作的独特用法时，人们会发现，它们印证了米勒对“每日的”的理解；而这一理解正是米勒在那段经文中所识别出来的——在那段经文里，保罗指出，那些憎恶真理的人注定要接受强烈的迷惑。
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 laity 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 those whose soul is lifted up in Habakkuk two, and they are the foolish virgins of Matthew twenty-five. 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.
凡憎恨真理、相信那带来大迷惑的谎言的人，也被描绘为以法莲的醉汉，而这些人分为两类：一类是有学问的领导层，另一类是没有学问、只会听从有学问之人教导的平信徒。他们是躲在谎言之下、与死亡立约的人；他们就是哈巴谷书第二章所说心高气傲的人，也是马太福音二十五章里的愚拙童女。他们弃绝米勒之梦的基础真理；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预表的。
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. 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.
耶和华对摩西说：“这百姓要到几时才惹我发怒？我在他们中间所行的一切神迹之后，他们要到几时才信我呢？我要用瘟疫击打他们，使他们不得承受产业，并要使你成为比他们更大、更强的国。” 摩西对耶和华说：“那埃及人必听见这事（因为你以大能从他们中间领这百姓上来），他们也必把这事告诉这地的居民；他们已经听见你耶和华在这百姓中间，你耶和华与他们面对面显现，你的云彩停在他们上头，你日间在云柱中、夜间在火柱中在他们前面行。现在，若你把这民如同一人一般都杀了，那么听见你名声的列国必说：‘因为耶和华不能把这民领进他向他们起誓要赐给他们之地，所以在旷野杀了他们。’现在，我求你照你所说的话，使我主的大能显为大，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，及于子孙，直到三四代。’求你照你丰盛的慈爱，赦免这民的罪孽，正如你从埃及直到如今常赦免这民一样。” 耶和华说：“我照你的话赦免了。只是我指着我的永生起誓，遍地都要充满耶和华的荣耀。因为那些看见我的荣耀和我在埃及并在旷野所行神迹的人，如今已经十次试探我，不听从我的声音；他们断不得看见我向他们列祖起誓所要赐的那地，凡激怒我的，一个也不得看见。惟独我的仆人迦勒，因他另有一个心志，并且专心跟从我，我要领他到他所去过的那地，他的后裔必得那地为业。” 民数记14:11-24。