In Daniel chapter eight, Daniel is given a vision of the kingdoms of Bible prophecy, and thereafter he hears a heavenly dialogue represented by a question and an answer.
在《但以理书》第八章中，但以理得到了一个关于圣经预言中列国的异象，随后他听见天上的一段对话，以一问一答的形式呈现。
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，又有一位圣者问那位说话的圣者说：“这除掉常献的燔祭和施行荒凉的罪过，将圣所与军旅一并交付践踏的异象，要到几时呢？” 他对我说：“到二千三百日，圣所就必洁净。” 但以理书 8:13, 14
The first twelve verses represent the vision, and verses thirteen and fourteen identify another vision. As with the two different Hebrew words that are both translated as “take away,” and the two different Hebrew words that are both translated as “sanctuary,” in Daniel chapter eight there are also two different Hebrew words, that are both translated as “vision.”
前十二节记述该异象，第十三和第十四节则指明另一个异象。正如有两个不同的希伯来词都被译为“take away”，以及两个不同的希伯来词都被译为“sanctuary”，在《但以理书》第八章中，也有两个不同的希伯来词都被译为“vision”。
When it comes to the two words translated as “take away,” the theologians of Adventism argue that the words should both be understood to mean “remove.” When it comes to the two words translated as “sanctuary,” the theologians of Adventism argue that the words should both be understood to mean “God’s sanctuary”, and when it comes to the two words translated as “vision,” the theologians of Adventism, once again, gloss over the distinctions between the two words. The distinction was important enough to Daniel, that he purposely used two very different Hebrew words, so we should identify and uphold the distinction. The word “vision,” in verse thirteen is the Hebrew word “chazon,” and it means a dream, revelation, or oracle—a vision.
当谈到被译作“take away”的两个词时，复临派的神学家们主张这两个词都应理解为“remove”。当谈到被译作“sanctuary”的两个词时，复临派的神学家们主张这两个词都应理解为“God's sanctuary”；而谈到被译作“vision”的两个词时，复临派的神学家们又一次模糊了这两个词之间的区别。这种区分对但以理来说十分重要，因此他特意用了两个截然不同的希伯来词；所以我们应当辨识并坚持这种区分。第十三节中的“vision”一词是希伯来语“chazon”，意思是梦、启示或神谕——异象。
The word “vision,” occurs ten times in Daniel chapter eight, but it represents two different Hebrew words. “Chazon,” that is located in verse thirteen, is also found in verse one, then twice in verse two, of course verse thirteen, and one time in verses fifteen, seventeen and twenty-six. Seven of the ten times the word “vision” occurs in Daniel chapter eight, it is the word “chazon,” simply meaning “a vision”.
“vision”这个词在《但以理书》第八章中出现了十次，但它代表两个不同的希伯来词。“Chazon”位于第十三节，也出现在第一节、第二节（两次）、当然还有第十三节，并在第十五、十七和二十六节各出现一次。在《但以理书》第八章中，“vision”一词出现的十次里有七次是“chazon”，意思就是“一个异象”。
The other three times the word “vision” occurs in Daniel chapter eight, it is the Hebrew word “mareh,” meaning a view; or an appearance. In chapter eight, the Hebrew word “mareh,” is also translated one time not as “vision,” but as “appearance,” thus identifying more perfectly the meaning of the word. Why did Daniel use two different Hebrew words, that are so close in meaning that the translators would treat them as the same word? Does it matter?
在但以理书第八章中，“异象”一词另外三次出现时，用的是希伯来词“mareh”，意思是景象或外观。在第八章中，“mareh”还有一次并未译作“异象”，而是译作“外观”，从而更准确地界定了该词的含义。为什么但以理使用了两个不同的希伯来词，而它们的意义又如此接近，以至于译者会把它们当作同一个词来处理？这重要吗？
“Every principle in the word of God has its place, every fact its bearing. And the complete structure, in design and execution, bears testimony to its Author. Such a structure no mind but that of the Infinite could conceive or fashion.” Education, 123.
上帝话语中的每一条原则各得其所，每一个事实各有其意义。整个结构，无论在设计还是在施行上，都为其作者作见证。这样的结构，惟有无限者的心智才能构思或塑造。《教育》，第123页。
The answer to the second question is Yes, that it really does matter why Daniel made the distinction, so it therefore becomes the responsibility of the student of prophecy to seek to understand the first question, which asks why Daniel made the distinction. The distinctions he made concerning the word translated as “sanctuary,” and the word translated as “take away,” have eternal consequences, so why would anyone expect less of an importance with the word translated as “vision?” “Every fact” has “its bearing” “in the word of God,” and impacts the prophetic “structure,” and the fulfillment of the prophecy when it is “executed.”
对第二个问题的回答是“是”。也就是说，为什么但以理要作出这种区分确实很重要；因此，研读预言的人就有责任去寻求明白第一个问题，而第一个问题正是在询问为什么但以理要作出这种区分。他对被译作“sanctuary”的词和被译作“take away”的词所作的区分，具有关乎永恒的后果，那么对于被译作“vision”的词，为什么会有人指望其重要性更低呢？“每一个事实”都“在神的话语中”“有其关联”，并且会影响预言的“结构”，以及预言在被“执行”时的“应验”。
As we begin to consider the word “vision,” in chapter eight, a “fact” that has “bearing” on Daniel’s testimony, is who it was that answered the question of Daniel eight, verse thirteen with, “Unto two thousand and three hundred days; then shall the sanctuary be cleansed.”
当我们开始考虑第八章中的“异象”一词时，有一个与但以理的见证“有关”的“事实”，就是：是谁用“到二千三百日，圣所就必洁净”来回答《但以理书》八章十三节的问题。
There are four facts that have a direct “bearing” upon Daniel chapter eight, which I intend to address. One is that the vision of the Ulai River has been identified as a prophecy for the last days, and it is also the symbol of the “knowledge” of the book of Daniel which was “unsealed” at the “time of the end” in 1798.
有四个事实与但以理书第八章有直接的“关系”，我打算加以讨论。其中之一是，乌莱河的异象已被认定为关于末世的预言，并且它也是1798年在“末时”被“解封”的但以理书“知识”的象征。
“There is need of a much closer study of the Word of God. Especially should Daniel and the Revelation have attention as never before in the history of our work. We may have less to say in some lines, in regard to the Roman power and the papacy, but we should call attention to what the prophets and the apostles have written under the inspiration of the Spirit of God. The Holy Spirit has so shaped matters, both in the giving of the prophecy, and in the events portrayed, as to teach that the human agent is to be kept out of sight, hid in Christ, and the Lord God of heaven and His law are to be exalted.
我们需要对上帝的话语进行更加深入的研究。特别是但以理书和启示录，理当获得我们事工历史上前所未有的关注。对于罗马势力和教皇制度，在某些方面我们可以少说一些，但我们应当使人注意先知和使徒在上帝的灵感动下所写的内容。圣灵在赐下预言以及在所描绘的事件中，都作了这样的安排：教导人要使人的器皿退居幕后，藏在基督里，而天上的主上帝和祂的律法应当被高举。
“Read the book of Daniel. Call up, point by point, the history of the kingdoms there represented. Behold statesmen, councils, powerful armies, and see how God wrought to abase the pride of men, and lay human glory in the dust. God alone is represented as great. In the vision of the prophet He is seen casting down one mighty ruler and setting up another. He is revealed as the monarch of the universe, about to set up His everlasting kingdom—the Ancient of days, the living God, the Source of all wisdom, the Ruler of the present, the Revealer of the future. Read and understand how poor, how frail, how short-lived, how erring, how guilty, is man in lifting up his soul unto vanity.
读《但以理书》。逐点回顾其中所代表的诸国历史。看哪，政治家、议会、强大的军队；且看神如何作为，降卑人的骄傲，使人的荣耀归于尘土。惟独神被显为伟大。在先知的异象中，人看见祂废去一位强大的统治者，又立起另一位。祂被显明为宇宙的君王，正要建立祂永恒的国度——亘古常在者、永生的神、一切智慧的源头、掌管现在者、启示未来者。读了便明白：当人把自己的心灵高举向虚妄时，他是何等贫乏、何等脆弱、何等短暂、何等迷误、何等有罪。
“The Holy Spirit through Isaiah points us to God, the living God, as the chief object of attention—to God as revealed in Christ. ‘Unto us a child is born, unto us a son is given: and the government shall be upon His shoulder: and His name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace’ [Isaiah 9:6].
圣灵借着以赛亚把我们的目光引向神——那位永生的神——使他成为我们关注的首要对象；即在基督里所启示的神。 “因有一婴孩为我们而生，有一子赐给我们；政权必担在他的肩头上；他名称为奇妙、策士、全能的神、永在的父、和平的君”［以赛亚书 9:6］。
“The light that Daniel received direct from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon have come to pass.
但以理从上帝直接领受的亮光，乃是特别为这末后的日子所赐的。他在示拿地的大河——乌莱河和希底结河——河边所见的异象，现正逐步应验；所预言的一切事件不久就都要应验了。
“Consider the circumstances of the Jewish nation when the prophecies of Daniel were given. The Israelites were in captivity, their temple had been destroyed, their temple service suspended. Their religion had centered in the ceremonies of the sacrificial system. They had made the outward forms all-important, while they had lost the spirit of true worship. Their services were corrupted with the traditions and practices of heathenism, and in the performance of the sacrificial rites they did not look beyond the shadow to the substance. They did not discern Christ, the true offering for the sins of men. The Lord wrought to bring the people into captivity, and to suspend the services in the temple, in order that the outward ceremonies might not become the sum total of their religion. Their principles and practices must be purged from heathenism. The ritual service ceased in order that heart service might be revived. The outward glory was removed that the spiritual might be revealed.
想一想但以理的预言赐下之时犹太民族所处的处境。以色列人正处于被掳之中，他们的圣殿已经被毁，圣殿的礼仪被暂停。他们的宗教生活以献祭制度的礼仪为中心。他们把外在的形式看得至关重要，却失去了真正敬拜的精神。他们的敬拜被异教的传统和做法所玷污；在履行献祭仪式时，他们没有从那影儿看见本体。他们没有认出基督，这位为人类罪孽所献上的真实祭物。主施行作为，使百姓被掳，使圣殿的礼仪暂停，免得外在的仪式成为他们宗教的一切。他们的原则和做法必须被洁净，除去异教的影响。礼仪性的事奉停止，是为使内心的事奉得以复兴。外在的荣耀被除去，好使属灵的真实得以显明。
“In the land of their captivity, as the people turned unto the Lord with repentance, He manifested Himself unto them. They lacked the outward representation of His presence; but the bright beams of the Sun of Righteousness shone into their minds and hearts. When they called unto God in their humiliation and distress, visions were given to His prophets which unfolded the events of the future—the overthrow of the oppressors of God’s people, the coming of the Redeemer, and the establishment of the everlasting kingdom.” Manuscript Releases, volume 16, 333–335.
在他们被掳之地，当百姓带着悔改归向主时，祂便向他们显现。他们缺少祂同在的外在表征；然而，公义的日头那明亮的光芒照进他们的心思与心灵。当他们在受辱与困苦中呼求上帝时，祂将异象赐给祂的先知，揭示将来的事——推翻上帝子民的压迫者、救赎主的降临，并建立那永恒的国度。《手稿发布》，第16卷，第333—335页。
The “fact” that the vision of the Ulai River was given for the last days demands that a student of prophecy makes the effort to understand what it has foretold of the events represented in the vision. The prophetic “matters” associated with the vision of the Ulai River were “shaped” by the “Holy Spirit” “both in the giving of the prophecy, and in the events portrayed.” What was happening with a prophet when they receive a vision, as well as the events of prophecy the prophet identifies are to be studied, with the knowledge that both are a prophetic representation of what will be fulfilled in the last days. The previous passage emphasizes that we should recognize that Daniel was in the captivity of the “seven times.”
乌莱河的异象是为末后的日子而赐下这一“事实”，要求研读预言的人努力去明白它对异象所代表之事件所预告的内容。与乌莱河异象有关的预言“事项”，是由“圣灵”“无论是在赐下预言的时候，还是在所描绘的事件中”所“塑造”的。要加以研读的，包括先知领受异象时他所经历的事，以及先知所指认的预言事件，并且要明白，这二者都是对末后将要应验之事的先知性表征。前一段强调，我们应当认识到，但以理是在“七个时期”的被掳之中。
Daniel represents those who recognize their captivity at the conclusion of the three-and-a-half days of Revelation eleven, who then turn to the Lord with repentance, fulfill the Leviticus twenty-six prayer, separate the precious from the vile, and then the Lord fulfills his promise to gather those who have been scattered, as he manifests Himself unto them. Their “chief object of attention,” then is “God as revealed in Christ.”
但以理代表那些在启示录第十一章所述三天半结束时意识到自己被掳的人；他们随即带着悔改归向主，献上利未记第二十六章的祷告，将宝贵的与卑贱的分别出来；随后，主在向他们显现之时，成就他聚集那些被分散之人的应许。他们“注意力的首要对象”于是就是“在基督里所显明的神”。
The “bearing” of the vision of the Ulai River, and how it contributes to the “structure” of the prophetic message which was “designed” by Christ, is the first “fact” we have briefly considered, and the passage cited identifies that our chief object should be the revelation of God, as “revealed in Christ.” In Daniel chapter eight, Christ is not presented as He was by Isaiah, when Isaiah identified that Christ’s “name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace.” In Daniel chapter eight, God is revealed in Christ as Palmoni, meaning the Wonderful Numberer, or the Numberer of Secrets.
乌莱河异象的“指向”，以及它如何有助于由基督“设计”的先知信息之“结构”，乃是我们略加思考过的第一个“事实”；而所引经文指出，我们的首要目标应当是神的启示，即神“在基督里所启示的”。在但以理书第八章中，基督并不像以赛亚所描绘的那样出现；以赛亚曾指出，基督的“名必称为奇妙、策士、全能的神、永在的父、和平的君”。在但以理书第八章中，神在基督里以 Palmoni 显明自己，意思是“奇妙的数算者”，或“奥秘的数算者”。
That “fact” demands that the “bearing” of the name “Palmoni” must be sought for, along with how that name contributes to the “structure” and “design” of the prophecy. A third “fact” in Daniel chapter eight, that should be recognized, is that it is in that chapter that the central doctrinal pillar of the Millerite movement is set forth. Miller’s brightest jewel was found in verse fourteen, and we should seek to understand the “bearing” that “fact” has upon the vision of the Ulai River, that is now in the process of fulfillment.
那个“事实”要求我们去探求“Palmoni”这一名字的“意义”，以及这个名字如何有助于该预言的“结构”和“设计”。在《但以理书》第八章中，第三个应当被认识到的“事实”是：正是在那一章里，米勒派运动的核心教义支柱被提出。米勒最耀眼的宝石是在第十四节发现的，我们应当设法明白那个“事实”对如今正处于应验过程中的乌莱河异象所具有的“意义”。
In Miller’s dream, when the casket was placed upon the table in the center of his room, it shone with the brightness of the sun, but in the last days the casket is larger and shines ten times brighter than it shone when initially placed upon Miller’s table. What is it about the vision of the Ulai River, that includes the central pillar to the Millerite movement, that increases the light of that doctrine by ten times in the last days? What is revealed in the last days that was not revealed at the time of the end in 1798? What are “the events” of the vision of the Ulai River, which Sister White says “are now in the process of fulfillment?”
在米勒的梦中，当那个匣子被放在他房间中央的桌子上时，它像太阳一样明亮；但在末后的日子里，这个匣子更大，发出的光比最初放在米勒的桌子上时亮十倍。包含米勒派运动中心支柱的乌莱河异象，有什么使那项教义在末后的日子里亮光增加十倍？在末后的日子里，哪些在1798年的末时未曾启示的事物被启示出来？怀特姐妹所说“现在正处于成就的过程中”的乌莱河异象中的“那些事件”是什么？
If we candidly bring these first three facts together (the vision of the Ulai, Christ revealed as Palmoni and the central doctrinal pillar), we should be willing to accept a simple premise that will impact our study of the vision of the Ulai River. Those combined facts inform those who wish to see that the message that was unsealed in 1798 was a message that was “hung upon time.” Without the element of predictive time prophecy Miller’s message would not have existed.
如果我们坦率地把这前三个事实（乌莱的异象、基督被启示为 Palmoni，以及中心教义的柱石）放在一起，我们就应当愿意接受一个将影响我们对乌莱河异象之研究的简单前提。这些综合起来的事实使那些愿意看见的人明白：1798年被解封的信息是一条“系于时间”的信息。若没有带有时间性的预言这一要素，米勒的信息就不会存在。
The fourth “fact” that has bearing on this chapter is that the Millerites presented a message based upon prophetic time. To emphasize this fact, God was revealed in Christ, in verse thirteen and fourteen as the Wonderful Numberer (Palmoni). The idea that the vision consisted of only identifying October 22, 1844, as the conclusion of the twenty-three hundred days of verse fourteen, is to throw cold water on the revelation of God being revealed through Christ as Palmoni.
与本章相关的第四个“事实”是：米勒派传扬了一则以预言时间为基础的信息。为强调这一事实，在第十三、十四节中，上帝在基督里被启示为“奇妙数算者”（帕尔摩尼）。把这异象仅仅视为确认第十四节所说二千三百日之终点为1844年10月22日的观点，无异于向上帝借着基督作为“奇妙数算者”（帕尔摩尼）所赐下的启示泼冷水。
The theologians of Adventism have diligently worked to bury the significance of the question of verse thirteen of Daniel chapter eight in order to produce the flavor in their dish of fables, that they have determined will keep the unlearned with the itching ears, from being concerned about the truths connected with the central pillar of Adventism.
复临派的神学家不遗余力地掩盖《但以理书》第八章第十三节中那个问题的重要性，为的是给他们那盘寓言的菜肴调出风味；他们认定，这样会使那些无知而耳朵发痒的人不去关心与复临派中心支柱相关的真理。
“The scripture which above all others had been both the foundation and central pillar of the Advent faith was the declaration, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed.’ [Daniel 8:14.] These had been familiar words to all believers in the Lord’s soon coming. By the lips of thousands was this prophecy repeated as the watchword of their faith. All felt that upon the events therein foretold depended their brightest expectations and most cherished hopes. These prophetic days had been shown to terminate in the autumn of 1844. In common with the rest of the Christian world, Adventists then held that the earth, or some portion of it, was the sanctuary. They understood that the cleansing of the sanctuary was the purification of the earth by the fires of the last great day, and that this would take place at the second advent. Hence the conclusion that Christ would return to the earth in 1844.
在复临信仰中，高于一切、既为根基又为中心支柱的经文，是那句宣告：“到二千三百日，圣所就必洁净。”［但以理书 8:14］对于一切相信主快要再来的人来说，这些话早已耳熟能详。成千上万的人口中反复传颂这预言，把它当作他们信仰的口号。众人都觉得，他们最美好的期待和最珍贵的盼望，全都系于其中所预告的那些事件。这些预言的日期被指出将于1844年秋季结束。当时，复临信徒与基督教界的其他人一样，认为地球或其某一部分就是圣所。他们理解的“洁净圣所”，是指借着末后大日子的火焰来洁净这地，而且这将发生在基督再临之时。因此便得出结论：基督会在1844年再临到地上。
“But the appointed time had passed, and the Lord had not appeared. The believers knew that God’s Word could not fail; their interpretation of the prophecy must be at fault; but where was the mistake? Many rashly cut the knot of difficulty by denying that the 2300 days ended in 1844. No reason could be given for this, except that Christ had not come at the time they expected him. They argued that if the prophetic days had ended in 1844, Christ would then have returned to cleanse the sanctuary by the purification of the earth by fire; and that since he had not come, the days could not have ended.
但是所定的时间已经过去，主却没有显现。信徒们知道上帝的话不会落空；错误必定出在他们对预言的解释上；可是错在何处呢？许多人草率地以否认二千三百日已在1844年结束来草草了结这个难题。对此，他们拿不出任何理由，除了基督没有在他们所期待的时间来到。他们辩称，若预言的那些日子已在1844年结束，基督就会回来，以火洁净大地，从而洁净圣所；既然他没有来，这些日子就不可能已经结束。
“To accept this conclusion was to renounce the former reckoning of the prophetic periods. The 2300 days had been found to begin when the commandment of Artaxerxes for the restoration and building of Jerusalem went into effect, in the autumn of B. C. 457. Taking this as the starting-point, there was perfect harmony in the application of all the events foretold in the explanation of that period in Daniel 9:25–27. Sixty-nine weeks, the first 483 of the 2300 years, were to reach to the Messiah, the Anointed One; and Christ’s baptism and anointing by the Holy Spirit, A. D. 27, exactly fulfilled the specification. In the midst of the seventieth week, Messiah was to be cut off. Three and a half years after his baptism, Christ was crucified, in the spring of A. D. 31. The seventy weeks, or 490 years, were to pertain especially to the Jews. At the expiration of this period, the nation sealed its rejection of Christ by the persecution of his disciples, and the apostles turned to the Gentiles, A. D. 34. The first 490 years of the 2300 having then ended, 1810 years would remain. From A. D. 34, 1810 years extend to 1844. ‘Then,’ said the angel, ‘shall the sanctuary be cleansed.’ All the preceding specifications of the prophecy had been unquestionably fulfilled at the time appointed. With this reckoning, all was clear and harmonious, except that it was not seen that any event answering to the cleansing of the sanctuary had taken place in 1844. To deny that the days ended at that time was to involve the whole question in confusion, and to renounce positions which had been established by unmistakable fulfillments of prophecy.
接受这一结论就等于放弃先前对预言时期的推算。二千三百日被认为起于亚达薛西王为恢复并重建耶路撒冷所颁命令开始施行之时，即公元前457年秋季。以此为起点，但以理书9:25-27中关于那一时期的阐释所预告的一切事件，在应用上都完全协调一致。六十九个七，即二千三百年中的最初四百八十三年，将达到弥赛亚——受膏者；而基督在公元27年受洗并由圣灵膏立，正好应验了这一规定。在第七十个七的中期，弥赛亚要被剪除。基督在受洗后三年半，于公元31年春天被钉十字架。七十个七，或四百九十年，乃特别关乎犹太人。到这段时期届满时，这个民族以迫害祂的门徒而坐实了自己对基督的拒绝，使徒遂于公元34年转向外邦人。二千三百日中的前四百九十年既已结束，尚余一千八百一十年。从公元34年起，一千八百一十年延至1844年。“那时，”天使说，“圣所就必洁净。”此前各项预言的一切细则都已在所定的时期无可置疑地应验。按照这套推算，一切都清楚且和谐，惟独未见1844年发生任何与“洁净圣所”相符的事件。否认那些日子在那时结束，就会使整个问题陷入混乱，并放弃那些已由预言的明白应验所确立的立场。
“But God had led his people in the great Advent movement; his power and glory had attended the work, and he would not permit it to end in darkness and disappointment, to be reproached as a false and fanatical excitement. He would not leave his word involved in doubt and uncertainty. Though many abandoned their former reckoning of the prophetic periods, and denied the correctness of the movement based thereon, others were unwilling to renounce points of faith and experience that were sustained by the Scriptures and by the witness of the Spirit of God. They believed that they had adopted sound principles of interpretation in their study of the prophecies, and that it was their duty to hold fast the truths already gained, and to continue the same course of Biblical research. With earnest prayer they reviewed their position, and studied the Scriptures to discover their mistake. As they could see no error in their reckoning of the prophetic periods, they were led to examine more closely the subject of the sanctuary.” The Great Controversy, 409, 410.
但是上帝曾在伟大的复临运动中引导了他的子民；他的能力和荣耀伴随着这项工作，他不容许它以黑暗和失望告终，也不容许它被斥为虚假而狂热的骚动。他不愿让他的话语陷于怀疑和不确定之中。虽然许多人放弃了先前对预言时期的计算，并否认建立在此基础上的那场运动的正确性，但也有人不愿放弃那些由圣经和上帝的灵的见证所支持的信仰与经历的要点。他们相信，在研究预言时，他们所采用的是健全的诠释原则；他们有责任持守已获得的真理，并继续沿着同样的圣经研究路径前行。他们恳切祷告，重新检视自己的立场，并查考圣经以发现自己的错误。既然他们在对预言时期的计算上看不出错误，他们就被引导更仔细地考察圣所这一题目。 《大争论》，409、410。
We have been informed by Sister White, in the same passage where the vision of the Ulai River is identified, that there “is need of a much closer study of the Word of God.” The theologians will present the subject of “prophetic periods” in the previous passage from The Great Controversy, as if the “prophetic periods” Sister White is limiting her commentary to, is the five prophecies that are represented within the twenty-three hundred year prophecy. After all, they claim, four of those prophecies are specifically addressed in the passage. But a “much closer study” of the subject demonstrates that the term “prophetic periods” in the plural, in Sister White’s writings more accurately refers to the two prophecies that were to be fulfilled on October 22, 1844.
在那段辨识乌莱河异象的文字中，怀特姐妹告诉我们，“需要对上帝的话语进行更加仔细的研究”。神学家们会把《大争议》中前述那段关于“预言时期”的论述，解读成好像怀特姐妹所限定其评论范围的“预言时期”，就是体现在两千三百年预言之内的那五个预言。毕竟，他们声称，那段文字确实具体论及了其中四个预言。然而，对这一主题进行“更加仔细的研究”表明，在怀特姐妹的著作中，复数形式的“预言时期”一语更准确地是指将于1844年10月22日应验的两个预言。
There are five specific time prophecies that Gabriel identified for Daniel that are part of the twenty-three hundred years. The first identifies forty-nine years, when the “streets and walls would be built in troublous times.” The second was Christ’s baptism after four hundred and eighty-three years from the starting point of 457 BC. The third was His crucifixion, the fourth identified when the gospel would go to the Gentiles at the end of the four hundred and ninety-years that were set apart especially for the Jewish nation, and the fifth, and only the fifth, time prophecy, ended on October 22, 1844. The previous four time prophecies ended well before 1844. So, what does Sister White actually mean when she uses the expression “prophetic periods” in the plural, that were to end in 1844?
加百列为但以理指出了五个具体的时间预言，它们都属于那两千三百年的一部分。第一个标明了49年，即“街市和城墙要在艰难的时候建造”。第二个是以公元前457年为起点，经过483年后，基督受洗。第三个是他被钉十字架；第四个则指出，在为犹太民族特别划定的490年结束时，福音将传给外邦人；而第五个——且只有第五个——时间预言在1844年10月22日结束。前四个时间预言都远在1844年之前就已结束。那么，怀特姊妹在使用复数的“预言时期”这一说法、并指这些时期要在1844年结束时，她究竟是什么意思呢？
Addressing the first disappointment of the Millerites she identifies the answer to that question:
针对米勒派第一次的失望，她指出了那个问题的答案：
“I saw the people of God joyful in expectation, looking for their Lord. But God designed to prove them. His hand covered a mistake in the reckoning of the prophetic periods. Those who were looking for their Lord did not discover this mistake, and the most learned men who opposed the time also failed to see it. God designed that His people should meet with a disappointment. The time passed, and those who had looked with joyful expectation for their Saviour were sad and disheartened, while those who had not loved the appearing of Jesus, but embraced the message through fear, were pleased that He did not come at the time of expectation. Their profession had not affected the heart and purified the life. The passing of the time was well calculated to reveal such hearts. They were the first to turn and ridicule the sorrowful, disappointed ones who really loved the appearing of their Saviour. I saw the wisdom of God in proving His people and giving them a searching test to discover those who would shrink and turn back in the hour of trial.
我看见神的子民在期待中喜乐，等候他们的主。但神定意要试验他们。他的手遮掩了在计算预言的时期时所犯的一个错误。等候他们的主的人没有发现这个错误，而反对这日期的人中最有学问的也同样没有看见。神定意让他的子民遭遇一次失望。时候过去了，那些曾带着喜乐的盼望等候救主的人变得忧伤灰心；而那些并不爱慕耶稣显现，却因惧怕而接受这信息的人，则为他没有在所期待的时间来到而感到高兴。他们的信仰告白并未触及内心，也未使生活得以洁净。时候的过去正好显明了这样的心。他们首先转而去嘲笑那些真正爱慕救主显现、因此悲伤失望的人。我看见神的智慧在于试验他的子民，给他们一个彻底的试验，以显明那些在试炼之时会退缩回头的人。
“Jesus and all the heavenly host looked with sympathy and love upon those who had with sweet expectation longed to see Him whom their souls loved. Angels were hovering around them, to sustain them in the hour of their trial. Those who had neglected to receive the heavenly message were left in darkness, and God’s anger was kindled against them, because they would not receive the light which He had sent them from heaven. Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained. They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844.” Early Writings, 235–237.
耶稣和天上的一切天军以怜悯和慈爱看顾那些怀着甜蜜的盼望、渴望得见他们心灵所爱的那一位的人。天使环绕在他们四周，在他们受试炼的时刻扶持他们。那些忽略了接受天上信息的人被撇在黑暗中；神的怒气向他们燃起，因为他们不愿接受祂从天上赐给他们的光。那些忠心却失望的人，虽然不明白他们的主为何没有来到，却并未被撇在黑暗中。他们再次被引导回到圣经，查考预言的时期。主的手从那些数字上移开了，错误也得到了解释。他们看出预言的时期一直延至1844年，并且他们曾用来证明预言时期在1843年结束的同样证据，反而证明它们要在1844年终止。——《早期著作》，235-237。
The “prophetic periods” were the “prophetic periods” that “reached to 1844,” which the Millerites had initially believed reached to 1843. The “prophetic periods” that reached to 1844, were three prophetic periods,” and all are represented upon Habakkuk’s tables. One of the three periods simply “touches” 1844, and the other two reach to October 22, 1844. The thirteen hundred and thirty-five days reached to the very first day of 1844, when the first disappointment of the Millerites arrived, and the tarrying time of both Habakkuk chapter two, and of the parable of the ten virgins in Matthew twenty-five began.
“预言时期”指的就是那些“直到1844年”的“预言时期”，而米勒派信徒起初认为它们直到1843年。那些直到1844年的“预言时期”共有三个，且都呈现在哈巴谷的图表上。其中一个时期只是“触及”1844年，另外两个则一直延伸到1844年10月22日。一千三百三十五日一直到1844年的第一天；那时，米勒派的第一次失望来到，而《哈巴谷书》第二章和《马太福音》二十五章十个童女比喻所说的迟延时期也由此开始。
The twenty-three hundred days of Daniel chapter eight, verse fourteen reached to October 22, 1844, and the twenty-five hundred and twenty years, of the “seven times” against the southern kingdom of Judah ended there as well. Palmoni introduces himself as the Wonderful Numberer in verse thirteen of Daniel eight, and the prophetic “structure” and “design” that he then set forth included at least ten interconnected time prophecies.
但以理书八章十四节的二千三百日延至1844年10月22日，而针对南国犹大的“七次”的二千五百二十年也同样在那时结束。帕尔摩尼在但以理书八章十三节中自称为“奇妙的数算者”，随后他所提出的预言“结构”和“设计”包含至少十个彼此相连的时间预言。
We will begin to consider these truths further in the next article.
我们将在下一篇文章中开始进一步探讨这些真理。
“Christ gave to the world a lesson that should be engraved on mind and soul. ‘This is life eternal,’ he said, ‘that they might know thee the only true God, and Jesus Christ, whom thou hast sent.’ But Satan works on human minds, saying, Do this or that action, and ye shall be as gods. By deceptive reasoning he led Adam and Eve to doubt God’s word, and to supply its place with a theory that led to transgression and disobedience. And his sophistry is doing today what it did in Eden. When Christ came to our world, he selected humble fishermen as the foundation of his church. To these disciples he tried to explain the nature of his kingdom and mission. But their limited comprehension imposed a restraint upon him. They had been receiving the sayings of the scribes and Pharisees, and therefore much of what they believed was untrue. And though Christ had many things to say to them, they were unable to hear much of what he longed to communicate.
基督赐给世界一条应当铭刻在人的心思与灵魂上的教训。他说：“认识你独一的真神，并且认识你所差来的耶稣基督，这就是永生。”但撒但在人类的心思上动工，说：“做这件或那件事，你们就会如同神一样。”他用欺骗性的推理引诱亚当和夏娃去怀疑上帝的话，并以一种导致悖逆和不顺服的理论来取代它。而他的诡辩如今仍在做当年在伊甸园所做的事。基督来到世上时，拣选了卑微的渔夫作为他教会的根基。他尝试向这些门徒阐明他的国度和使命的本质，但他们有限的领悟力使他受到限制。他们一直在接受文士和法利赛人的教导，因此他们所信的许多内容并不正确。尽管基督有许多话要对他们说，他们却无法听进去他所渴望传达的许多内容。
“Christ finds the religionists of this time so full of erroneous sentiments that there is no room in their minds for the truth. With the education given, teachers mingle the sentiments of infidel authors. Thus they have sown tares in the minds of the youth. They give utterance to sentiments that should not be presented to young or old, never thinking of what kind of seed they are sowing, or of the harvest they will have to garner as the result.” Review and Herald, July 3, 1900.
基督发现当代的宗教人士充斥着错误的见解，以致他们心中已没有真理的立足之地。在所提供的教育中，教师把不信派作者的观点掺杂其中。于是他们就在青年人的心田里撒下了稗子。他们表达一些本不该呈现给年轻人或老年人的见解，从不思量自己撒下的是什么样的种子，或因此最终必须收割怎样的收成。 《Review and Herald》，1900年7月3日。