The jewels of William Miller’s dream will shine ten times brighter than they shone in the history of the Millerites. The Millerites’ understanding of the knowledge that was increased during their history was accurate, but incomplete. When their understanding is placed into a more accurate historical setting it identifies more serious implications, for it not only expands the prophetic truths represented by the jewels, but it also produces the test for ten virgins of the last days. The Millerite understanding is represented upon the two pioneer charts (1843 and 1850). Both charts were a fulfillment of the tables prophesied in Habakkuk’s chapter two, and the fact that the charts were a fulfillment of Habakkuk, and also that those very truths were the foundational truths of Adventism were identified as such by the Spirit of Prophecy.
威廉·米勒梦中的宝石，将比它们在米勒派历史中所发出的光辉明亮十倍。米勒派对他们历史中所加增之知识的理解是准确的，但并不完整。当把他们的理解置于更为准确的历史背景中时，就显明出更为严肃的含义，因为它不仅扩展了由这些宝石所代表的预言真理，也产生了末后日子十个童女的考验。米勒派的理解被呈现在两张先驱图表（1843年与1850年）上。这两张图表是哈巴谷书第二章所预言之版的应验；而且，无论是图表应验了哈巴谷，还是这些真理构成了复临信仰的根基，都被预言之灵如此确认。
The understanding of a few of the foundational truths were increased in glory as the Millerites were led into an understanding of the heavenly sanctuary and the truths associated with the sanctuary, after the great disappointment of October 22, 1844. But Adventism’s transition into a Laodicean condition in 1856, and their ultimate rejection of the “seven times” in 1863, led them into the wilderness of Laodicea. No significant truth has been brought forth through Adventism since the 1850’s. If you doubt that claim, then identify why it is incorrect.
在1844年10月22日大失望之后，当米勒派被引导进入对天上圣所以及与圣所相关真理的认识时，人们对几项根基性真理的理解在荣耀上有所加增。然而，复临运动在1856年转入老底嘉的状态，并在1863年最终否定了“七次”，这使他们进入老底嘉的旷野。自19世纪50年代以来，复临运动再也没有带出任何重要的真理。如果你怀疑这一说法，那么请指出它为何不正确。
The Millerites were correct on the understanding of Daniel two, but their understanding was limited. Adventism never went beyond the Millerite understanding. Today all eight kingdoms represented in Daniel chapter two can be seen, as can the symbolism of Daniel praying to understand the secret of Nebuchadnezzar’s dream. That secret represents the final prophetic secret, (all the prophets are identifying the last days), and the last prophetic secret is what John identifies as the Revelation of Jesus Christ. That secret is unsealed when the “time is at hand,” just before probation closes, and that secret is now being unsealed, for those who choose to see.
米勒派对但以理书第二章的理解是正确的，但他们的理解是有限的。复临运动从未超越米勒派的理解。今天，但以理书第二章所代表的八个王国都已可辨认，而但以理为明白尼布甲尼撒之梦的奥秘而祈祷的象征意义也同样可以看见。那奥秘代表最终的预言性奥秘（所有先知都在指向末后的日子），而最后的预言性奥秘就是约翰所称的“耶稣基督的启示”。当“时候近了”之时、就在恩典之门关闭之前，那奥秘便被解封；如今那奥秘正被解封，给那些选择看见的人。
The Millerite understanding of “the daily” in the book of Daniel was identified by inspiration as correct, but by 1901, Adventism began a process of rejecting that foundational truth, and by the 1930’s Adventism had reverted back to the old Protestant view, which claims that “the daily” represents some aspect of Christ’s sanctuary ministry. That satanic view, the Spirit of Prophecy says, came from “angels that had been expelled from heaven.” Today the correct Millerite view of “the daily,” can be seen as not only the symbol of paganism, but as the symbol of the rebellion of Adventism, which brings the strong delusion upon those who do not love the truth.
米勒派对《但以理书》中“常献的”的理解被启示确认为正确，但到1901年，复临主义开始否定这一根基性真理的进程；到了20世纪30年代，复临主义又回到旧有的新教观点，认为“常献的”代表基督圣所事工的某个方面。“预言之灵”说，那种撒但的观点来自“从天上被逐的天使”。今天，关于“常献的”的正确米勒派观点，不仅可被视为异教的象征，也可被视为复临主义叛逆的象征，这使那些不爱真理的人陷入强烈的迷惑。
The Millerites were led to the correct date for the expiration of the twenty-three hundred years, and Adventism immediately after the Great Disappointment recognized increased light associated with that prophecy, but with their rejection of the “seven times,” from 1856 through 1863, and even unto this very day, they have seen no advancing light from the doctrine they claim is their central pillar and foundation. Today the “seven times” can be seen, (by those willing to see), as being directly associated with every time period of the twenty-three hundred year prophecy.
米勒派被引导确定了二千三百年期结束的正确日期，而复临运动在“大失望”之后立即认识到与那预言有关的更大亮光；然而，自从他们在1856年至1863年间拒绝了“七次”以来，甚至直到今天，他们在那项自称为其中心柱石与根基的教义上，并未见到任何推进的亮光。今天，“七次”（对于愿意看见的人）可以被视为与二千三百年预言中的每一个时间段都直接相关。
The first forty-nine years represents the cycle of the land resting every seventh year that is repeated seven times. The four hundred and ninety years represents not only a period of probation for ancient Israel, but it identifies how many years of rebellion against the command to allow the land to rest would transpire in order to accumulate a total of seventy years that the land was prevented from resting (which is the period of captivity for that very rebellion). The week Christ confirmed the covenant is structured by three and a half years to the cross and three and a half years after the cross. In that week Christ was gathering all men, for he said if he was lifted up, he would gather all men.
最初的四十九年，代表一种循环：土地每逢第七年休息，如此重复七次。四百九十年不仅代表古代以色列的一段考验期；它还指出，为了累计出土地未能休息的总共七十年，需要有多少年违背了让土地休息的命令（这七十年就是因那样的悖逆而遭受的被掳时期）。基督确认约的那一周，由两段三年半构成：到十字架为止的三年半，以及十字架之后的三年半。在那一周里，基督在聚集众人，因为他说，如果他被举起来，他就会把众人都聚集来。
Now is the judgment of this world: now shall the prince of this world be cast out. And I, if I be lifted up from the earth, will draw all men unto me. John 12:31, 32.
现在是这世界受审判的时候：现在这世界的王要被赶出去。而我，若从地上被举起来，就要吸引众人到我这里来。约翰福音12:31、32。
The twenty-five hundred and twenty days in which Christ confirmed the covenant and gathered men unto Himself, represents the twenty-five hundred and twenty years that God scattered His rebellious people, due to the quarrel of His covenant. The “seven times” carried out against the northern kingdom of Israel, represented the scattering of twenty-five hundred and twenty years that began in 723 BC and ended in 1798. The year 538, divides the two periods and creates two successive periods of twelve-hundred and sixty years. The first period representing the trampling down of the sanctuary and host by paganism, and the second the trampling down accomplished by papalism.
基督坚固圣约并招聚人归向自己的那两千五百二十天，代表着神因着他约的争端而把他悖逆的百姓分散的两千五百二十年。“七次”在以色列北国身上所施行的，代表着从公元前723年开始、至1798年结束的两千五百二十年的分散。538年将这两段时期分开，形成前后相续的两个各一千二百六十年的时期。第一段代表异教对圣所和军旅的践踏，第二段则代表由教皇制度所实施的践踏。
The “seven times,” of twenty-five hundred and twenty years against the southern kingdom that began in 677 BC, and ended in 1844, ended on October 22, 1844. It is a symbol of the curse of the covenant, and concluded by the sounding of the jubilee trumpet which was to be blown upon the Day of Atonement. The antitypical Day of Atonement that began on October 22, 1844 represents a period of time. It is the period of the Investigative Judgment, and during that period of time the jubilee trumpet associated with the sacred cycle of seven was to be sounded.
“七次”，即自公元前677年开始、临到南国、为期二千五百二十年的时期，于1844年结束，确切地说是在1844年10月22日结束。它是约之咒诅的象征，并以应在赎罪日吹响的禧年号角之声而告终。自1844年10月22日开始的反型赎罪日代表一个时期，这就是查案审判的时期；在这一时期，与以七为单位的神圣循环相联系的禧年号角应当被吹响。
But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.
但在第七位天使发声的日子，就是他开始吹号的时候，神的奥秘就成全了，正如他向他仆人众先知所宣告的那样。启示录 10:7
The sounding of the seventh Trumpet, which began on October 22, 1844, represents the Jubilee Trumpet of the sacred cycle of seven, as set forth in Leviticus twenty-five. The Millerites were ultimately correct on the dating of the twenty-three-hundred-year prophecy, and Adventism came to understand more of it just after the Great Disappointment, but Miller’s “jewel” of the period of twenty-three-hundred-years is today shining ten times brighter. Every prophetic characteristic of the seven periods represented within the period of twenty-three-hundred-years, has a direct prophetic connection with the twenty-five-hundred and twenty years (“seven times”), of Leviticus chapters twenty-five and twenty-six.
1844年10月22日开始的第七号筒的吹响，象征着利未记二十五章所设定的七的神圣循环中的禧年号角。米勒派在二千三百年预言的日期确定上最终是正确的，而在“大失望”之后不久，复临运动对其有了更多的认识；不过，米勒关于二千三百年期间的那颗“宝石”，今天正发出十倍的光辉。二千三百年期内所代表的七个时期的每一项预言性特征，都与利未记二十五、二十六章中的二千五百二十年（“七次”）有直接的预言性关联。
The Millerites rejected the claim of apostate Protestantism and Catholicism that the “robbers of thy people,” who “exalted themselves,” and “fell” was a symbol of Antiochus Epiphanes, and they were correct. They knew and defended the truth that it is Rome that in God’s prophetic word is represented as the “robbers of thy people that established the vision”, not some unknown and historically insignificant Syrian king that established the vision.
米勒派拒绝了背道的新教和天主教的主张，即把“你民中的强盗”、那些“自高自大”并且“倒下”的，视为安提阿古·伊皮法尼斯的象征，他们是对的。他们知道并捍卫这样的真理：在上帝的预言中，被描绘为“你民中的强盗，为要成就这异象”的，是罗马，而不是某个无名且在历史上无足轻重的叙利亚国王成就这异象。
Today the Adventist theologians teach that the “robbers of thy people” is Antiochus Epiphanes. Today, the argument which in Millerite history represented that the former covenant people who were being passed by did not, and could not, understand the vision (which is established by the correct understanding of the “robbers of thy people”), is once again being repeated by the former covenant people who are once again being passed by.
今天，基督复临安息日会的神学家教导说，“你本国民中的强暴者”就是安提阿古·以比法尼。今天，在米勒派运动历史中曾提出的那一论点——它指出，正被越过的先前立约的百姓并未、也不可能明白那异象（而这一点是由对“你本国民中的强暴者”的正确理解所确立的）——如今正被那些再次被越过的先前立约的百姓再次重复。
Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.
没有异象，民就放肆；惟遵守律法的，便为有福。箴言 29:18。
The Millerites taught correctly that the twenty-five hundred and twenty years (“seven times”), of Leviticus twenty-six, was the longest and last time prophecy in the Bible, but Laodicean Adventism rejected that “jewel” in 1863, and today it can be seen, (by those who wish to see), that not only were the Millerites correct in identifying the “seven times” as the longest time prophecy in the Bible, but also that “the curse”, which is God’s indignation, was carried out against both the northern and southern kingdoms of Israel.
米勒派正确地教导说，利未记二十六章中的二千五百二十年（“七次”）是圣经中最长且最后的时间预言，但老底嘉式的复临主义在1863年拒绝了那颗“宝石”，而今天，（凡愿意看见的人都能看见，）不仅米勒派在把“七次”认定为圣经中最长的时间预言这点上是正确的，而且“那咒诅”，也就是神的忿怒，确已施行在以色列的北国和南国身上。
Today the respective conclusions of those two indignations, which the book of Daniel addresses (as do other prophets), can be seen to be two bookends (first and last) of a period of forty-six years, when Christ erected the Millerite temple, as typified by the forty-six days Moses was on the mount receiving instructions for erecting the wilderness tabernacle; and by the forty-six years of Herod’s remodeling of the temple which the Pharisees referred to in their conversation with Christ about Him “resurrecting” by the cleansing of a temple that had been “destroyed” by traders and money-changers, and also by the resurrection of His human temple that was created with forty-six chromosomes. Today, the Millerite foundational truths are as correct as ever, but they are now ten times more profound.
今天，《但以理书》（以及其他先知）所论及的那两次忿怒的各自终点，可以看作一个为期四十六年的时期的首尾两端（起点与终点）；在这段期间，基督建立了米勒派的圣殿。这由以下所预表：摩西在山上停留四十六天，领受建造旷野会幕的指示；希律重修圣殿的四十六年——法利赛人在与基督谈论他藉着洁净那座被商贩和兑换银钱的人所“毁坏”的圣殿而“复活”之事时所提到的；以及他那由四十六条染色体所造的人体圣殿的复活。如今，米勒派的根基真理依旧正确无误，但它们现在已深刻了十倍。
Today it can be seen (by those willing to see), that when Christ introduced Himself as Palmoni (the Wonderful Numberer, or the Numberer of Secrets) in the thirteenth verse, of Daniel chapter eight, that He was presenting the connection between a vision that represented a period of twenty-three hundred years and another vision that represented twenty-five hundred and twenty years. When the relation of these two prophetic periods is recognized, it can be seen that they are directly connected with the twelve-hundred-and-sixty-years of papal rule, which in turn is connected with the twelve-hundred-and-ninety-years of Daniel twelve and also the thirteen-hundred-and-thirty-five-years of the same verse.
今天，凡愿意看见的人都可以看出，当基督在但以理书第八章第十三节自称为帕尔摩尼（奇妙的数算者，或奥秘的数算者）时，祂是在指明一个代表二千三百年时期的异象与另一个代表二千五百二十年时期的异象之间的联系。当认识到这两个预言时期的关系时，就会看见它们与一千二百六十年的教皇统治直接相连，而这又与但以理书第十二章的一千二百九十年相连，并且也与同一节中的一千三百三十五年相连。
The are many more direct connections of prophetic periods that are associated with the two visions of verses thirteen and fourteen of Daniel eight, but they are only recognized by those who wish to see. But today, beyond the connections of all the time periods that are brought together by the two visions is the revelation of the name of Palmoni (the Wonderful Numberer, or the Numberer of Secrets). The Millerites were correct on the two verses, but limited, and today Adventism is simply in complete and utter darkness.
与但以理书八章13、14节中两个异象相关的预言时期还有许多更直接的联系，但这些联系只有愿意看见的人才会认识到。然而，今天，超越由这两个异象所汇聚的一切时间段之间的联系之上，是对帕尔摩尼之名的启示（“奇妙的数算者”，或“奥秘的数算者”）。米勒派在这两节经文上的理解是正确的，但有限；而今天的复临派则简直处于完全彻底的黑暗之中。
Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. Isaiah 29:9–12.
你们停住，惊异吧；呼喊吧，再呼喊吧！他们沉醉，却不是因酒；他们踉跄，却不是因浓酒。因为耶和华把沉睡的灵浇在你们身上，封住了你们的眼睛——就是先知；又遮盖了你们的领袖——就是先见。一切的异象在你们看来都像一本封住的书上的话，人把它交给识字的人，说：“请读这个。”他却说：“我不能读，因为它是封住的。”又把这书交给不识字的人，说：“请读这个。”他却说：“我不识字。”以赛亚书 29:9-12。
Sister White identifies that William Miller was given “great light” upon the book of Revelation, but his understanding of chapters twelve, thirteen, seventeen and eighteen of Revelation was, quite simply, not correct. Those incorrect understandings are not represented upon the two sacred charts, but what is represented from the book of Revelation, chapter nine, is the “jewel” that Islam is represented by the three Woes.
怀特姐妹指出，威廉·米勒在《启示录》上曾蒙赐“大亮光”，但他对《启示录》第十二、十三、十七和十八章的理解，简单说来，并不正确。那些错误的理解并未体现在那两幅神圣的图表上；然而，从《启示录》第九章所呈现出来的，却是一个“宝石”：也就是，伊斯兰是由那“三样祸灾”所代表的。
“Preachers and people have looked upon the book of Revelation as mysterious and of less importance than other portions of the Sacred Scriptures. But I saw that this book is indeed a revelation given for the especial benefit of those who should live in the last days, to guide them in ascertaining their true position and their duty. God directed the mind of William Miller to the prophecies and gave him great light upon the book of Revelation.” Early Writings, 231.
“传道人和众人把《启示录》视为神秘莫测，认为它不如圣经其他部分重要。但我看到，这卷书确实是为末世将要生活之人的特殊益处而赐下的启示，用以引导他们确知自己真实的处境和应尽的责任。上帝使威廉·米勒的心思转向诸预言，并赐给他关于《启示录》的极大亮光。”《早期著作》，231。
The expression “great light” in the writings of Sister White is very informative. Miller understood the churches, seals and trumpets of Revelation, for holy angels “directed his mind” on these subjects. The “great light” given to Miller was represented on the two sacred tables, and the doctrinal truths that were the “great light” were identified in his dream as “jewels”. Adventism was given that “great light” and began covering it up with counterfeit jewels beginning in 1863. The principle of “light” is that “light” is what Christ uses to judge a person or a people.
在怀特姐妹的著作中，“大光”这一表述颇具启发性。米勒明白了《启示录》中的诸教会、诸印与诸号角，因为圣天使在这些题目上“引导了他的心思”。赐给米勒的这道“大光”被呈现在两张神圣的图表上，而那些构成“大光”的教义真理在他的梦中被称为“宝石”。复临主义得到了那道“大光”，却自1863年起开始用伪造的宝石将其掩盖。“光”的原则是：基督就是用“光”来审判一个人或一个子民。
Not only does “light” judge a people, but the “light” which they could have had if they had not resisted (as they did in 1856, as only one of many examples). The other attribute associated with “light,” is that the “light” that is rejected produces a corresponding degree of darkness. Adventism rejected and covered up the “great light” given by God to Miller that represents the foundations of Adventism.
能够审判一个民族的不仅是“光”本身，还有他们若非抗拒本可以拥有的“光”（正如他们在1856年所做的那样，这只是众多例子之一）。与“光”相关的另一属性是，被拒绝的“光”会带来相应程度的黑暗。复临运动拒绝并掩盖了上帝赐给米勒、代表复临主义根基的“大光”。
“One who sees beneath the surface, who reads the hearts of all men, says of those who have had “great light:” ‘They are not afflicted and astonished because of their moral and spiritual condition.’ Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.
那位看透表象、鉴察众人心的，论到那些曾经得着“大光”的人说：“他们并没有因自己的道德与属灵状况而忧伤惊惧。是的，他们选择了自己的道路，他们的心以他们所行的可憎之事为乐。我也要拣选迷惑他们的事，使他们所惧怕的临到他们；因为我呼唤，无人答应；我说话，他们不听，反在我眼前行恶，拣选我所不喜悦的事。”‘神要差遣强烈的迷惑临到他们，叫他们信从虚谎’，因为他们不接受爱真理的心，‘好叫他们得救’，‘却喜爱不义’。以赛亚书 66:3,4；帖撒罗尼迦后书 2:11,10,12。
“The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have “once known the truth,” mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’” Testimonies, volume 8, 249, 250.
天上的教师问道：“有什么比这种假象更能迷惑人心呢？你们自以为正建造在正确的根基上，并且上帝悦纳你们的作为；但事实上，你们却按着世俗的权谋筹划许多事，并在耶和华面前犯罪。啊，这是一场大欺骗，一种迷人的迷惑；当那些‘曾经认识真理’的人把敬虔的外貌误当作其灵与能力的时候，它就占据了人的心；当他们以为自己富足、产业增多、一无所需，而事实上却样样都缺乏的时候。”《证言》第八卷，第249、250页。
Laodicea, which Adventism became in 1856, represents those who once were given “great light,” but are destined to receive the “strong delusion” of Second Thessalonians, while all the time believing the false foundation they have erected through the introduction of counterfeit coins and jewels is ordained of God, but actually it is a foundation that is built upon sand. Adventism is “a church that has had great light, great evidence”, but is a “church” that has discarded “the message the Lord” has “sent”, and has since received “the most unreasonable assertions and false suppositions and false theories”.
老底嘉——复临主义在1856年所变成的状态——代表那些曾经蒙赐“大神光”，却注定要接受《帖撒罗尼迦后书》所说的“强烈的迷惑”的人；他们始终相信，自己通过引入假币和假宝石所建立起来的虚假根基是上帝所命定的，但其实那是建在沙土上的根基。复临主义是“一个曾有大光、有力证据的教会”，却是一个已经丢弃了“主所差来的信息”的“教会”，并且此后接受了“最不合理的断言、虚假的假设以及错误的理论”。
“Unsanctified ministers are arraying themselves against God. They are praising Christ and the god of this world in the same breath. While professedly they receive Christ, they embrace Barabbas, and by their actions say, ‘Not this Man, but Barabbas.’ Let all who read these lines, take heed. Satan has made his boast of what he can do. He thinks to dissolve the unity which Christ prayed might exist in His church. He says, ‘I will go forth and be a lying spirit to deceive those that I can, to criticize, and condemn, and falsify.’ Let the son of deceit and false witness be entertained by “a church that has had great light,” great evidence, and that church will discard the message the Lord has sent, and receive the most unreasonable assertions and false suppositions and false theories. Satan laughs at their folly, for he knows what truth is.
未成圣的传道人正摆阵与上帝为敌。他们同一口气既称赞基督，又称赞这世界的神。他们口头上接待基督，却拥抱巴拉巴，并用行为说：“不要这人，要巴拉巴。”凡读到这些话的，都当谨慎。撒但夸口他能做什么；他妄想拆毁基督曾为其教会祈求要有的合一。他说：“我要出去作说谎的灵，去迷惑凡我能迷惑的人，去批评、定罪、捏造。”一旦那“曾得大光”、得着许多明证的教会容留那欺骗与假见证之子，那教会就会弃绝主所发来的信息，转而接受最不合理的断言、虚假的设想和错误的理论。撒但嘲笑他们的愚昧，因为他知道什么是真理。
“Many will stand in our pulpits with the torch of false prophecy in their hands, kindled from the hellish torch of Satan. If doubts and unbelief are cherished, the faithful ministers will be removed from the people who think they know so much. ‘If thou hadst known,’ said Christ, ‘even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes.’
许多人将站在我们的讲坛上，手中握着虚假预言的火炬，那火炬是由撒但那地狱般的火炬点燃的。如果怀疑与不信被人珍视，忠心的传道人就会从那些自以为知道很多的人当中被挪去。基督说：“但愿你知道——就是你，至少在你这日子里——那些关乎你平安的事！只是如今这些事却向你的眼目隐藏了。”
“Nevertheless, the foundation of God standeth sure. The Lord knoweth them that are His. The sanctified minister must have no guile in his mouth. He must be open as the day, free from every taint of evil. A sanctified ministry and press will be a power in flashing the light of truth on this untoward generation. Light, brethren, more light we need. Blow the trumpet in Zion; sound an alarm in the holy mountain. Gather the host of the Lord, with sanctified hearts, to hear what the Lord will say unto His people; for He has increased light for all who will hear. Let them be armed and equipped, and come up to the battle—to the help of the Lord against the mighty. God Himself will work for Israel. Every lying tongue will be silenced. Angels’ hands will overthrow the deceptive schemes that are being formed. The bulwarks of Satan will never triumph. Victory will attend the third angel’s message. As the Captain of the Lord’s host tore down the walls of Jericho, so will the Lord’s commandment-keeping people triumph, and all opposing elements be defeated. Let no soul complain of the servants of God who have come to them with a heaven-sent message. Do not any longer pick flaws in them, saying, ‘They are too positive; they talk too strongly.’ They may talk strongly; but is it not needed? God will make the ears of the hearers tingle if they will not heed His voice or His message. He will denounce those who resist the word of God.
然而，神坚固的根基立得稳。主认识属祂的人。成圣的传道人口中不可有诡诈；他必须坦荡如昼，毫无邪恶的玷污。成圣的事工与出版事业必成为一股力量，将真理之光照耀这悖逆的世代。光啊，弟兄们，我们需要更多的光。在锡安吹角，在圣山吹响警报。以成圣的心，聚集耶和华的军队，来听主要对祂百姓所说的话；因为凡肯听的，祂都给他们更大的亮光。让他们武装整备，起来上阵——去帮助主对抗强敌。神必亲自为以色列行事。一切说谎的舌头都要缄默。天使的手必推翻正被筹划的欺骗诡计。撒但的防垒绝不能得胜。得胜必伴随第三位天使的信息。正如耶和华军队的元帅拆毁耶利哥的城墙，照样，主那守诫命的子民也必得胜，一切敌对的势力都要被击败。不要有任何人埋怨那些带着天上所赐信息来到他们中间的神的仆人。不要再挑剔他们，说：“他们太肯定；他们说话太强硬。”他们也许说得强硬一些；但这不是所需要的吗？若人不听从祂的声音或祂的信息，神必使听者的耳朵发麻。祂必谴责那些抗拒神话语的人。
“Satan has laid every measure possible that nothing shall come among us as a people to reprove and rebuke us, and exhort us to put away our errors. But there is a people who will bear the ark of God. Some will go out from among us who will bear the ark no longer. But these cannot make walls to obstruct the truth; for it will go onward and upward to the end. In the past God has raised up men, and He still has men of opportunity waiting, prepared to do His bidding—men who will go through restrictions which are only as walls daubed with untempered mortar. When God puts His Spirit upon men, they will work. They will proclaim the word of the Lord; they will lift up their voice like a trumpet. The truth will not be diminished or lose its power in their hands. They will show the people their transgressions, and the house of Jacob their sins.” Testimonies to Ministers, 409–411.
撒但设下了一切可能的安排，使在我们这个百姓中，不会出现责备、斥责我们并劝勉我们弃绝错误的声音。然而，必有一班人要抬上帝的约柜。我们中间有些人要出去，不再抬约柜。但这些人不能筑墙拦阻真理；因为它必一直向前、向上，直到末了。以往上帝曾兴起人，如今祂仍有随时可用的人在等候，预备遵行祂的吩咐——这些人要穿越那些不过如同抹了未泡透灰泥的墙一般的限制。当上帝将祂的灵降在人的身上，他们就要作工。他们要宣讲主的话；他们要扬声如吹号角。真理在他们手中不会被削弱，也不会失去能力。他们要向百姓指出他们的过犯，向雅各家指出他们的罪恶。给传道人的证言，409-411。
To identify the satanic symbol of “the daily” as a symbol of Christ is to praise “Christ and the god of this world in the same breath. While professedly they receive Christ, they embrace Barabbas, and by their actions say, ‘Not this Man, but Barabbas.’” The truths represented in Miller’s dream as “jewels”, and also graphically illustrated upon the two sacred tables, are the “great light,” which Miller was given, and that Adventism has rejected.
把“the daily”的撒但象征认作基督的象征，就是在同一口气里同时赞美“基督”和“这世界的神”。他们口头上自称接受基督，实际上却拥抱巴拉巴，并以行动说：“不要这人，要巴拉巴。” 在米勒的梦中被表示为“宝石”的那些真理，并且图示于两块神圣表板上的，正是赐给米勒的“ 大光”，而复临派已经将其弃绝。
They profess to be praising Christ with a satanic symbol, and claim they are standing upon the foundation of God, when it is a counterfeit foundation that brings strong delusion to all who take their stand upon that faulty doctrinal structure. There is nothing new under the sun, and modern Israel is simply walking in the prophetic footsteps of ancient Israel.
他们自称用撒旦的象征来赞美基督，并声称自己站在神的根基上；然而那不过是一个假冒的根基，使所有立足于那错误教义结构的人陷入大迷惑。日光之下并无新事，现代以色列不过是沿着古代以色列在预言中所走的脚步前行。
“One matter burdens my soul: The great lack of the love of God, which has been lost through continued resistance of light and truth, and the influence of those who have been engaged in active labor, who, in the face of evidence piled upon evidence, have exerted an influence to counteract the work of the message God has sent. I point them to the Jewish nation and ask, Must we leave our brethren to pass over the same path of blind resistance, till the very end of probation? If ever a people needed true and faithful watchmen, who will not hold their peace, who will cry day and night, sounding the warnings God has given, it is Seventh-day Adventists. Those who have had great light, blessed opportunities, who, like Capernaum, have been exalted to heaven in point of privilege, shall they by non-improvement be left to darkness corresponding to the greatness of the light given?
有一件事使我心灵沉重：对上帝之爱的极大缺乏；这爱因持续抗拒光明与真理，以及那些积极从事工作之人的影响——他们在证据层层叠加之时，仍施加影响以抵消上帝所差遣的信息之事工——而被失落。我以犹太民族为鉴问道：难道我们要任由弟兄们走上同样盲目抗拒的道路，直到恩典期的末了吗？若有一群人需要真实而忠信的守望者，他们不肯缄默，昼夜呼喊，发出上帝所给的警告，那就是基督复临安息日会的信徒。那些已经得着大光、蒙受福分的机会，在特权上像迦百农一样被高举到天上的人，难道要因不善加利用而被留在与所赐之光之大相称的黑暗中吗？
“I wish to plead with our brethren who shall assemble at the General Conference to heed the message given to the Laodiceans. What a condition of blindness is theirs! This subject has been brought to your notice again and again, but your dissatisfaction with your spiritual condition has not been deep and painful enough to work reform. ‘Thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’ The guilt of self-deception is upon our churches. The religious life of many is a lie.” Manuscript Releases, volume 16, 106, 107.
我愿恳请将要在总会聚集的弟兄们留心那给老底嘉人的信息。他们的瞎眼光景何等可悲！这一主题一再引起你们的注意，但你们对自己属灵光景的不满并未深刻而痛切到足以促成改革的地步。“你说：我是富足，已经发了财，一样都不缺；却不知道你是那困苦、可怜、贫穷、瞎眼、赤身的。”自欺的罪责临到我们的教会。许多人的宗教生活是一场谎言。——《手稿发布》第16卷，第106、107页。
“Capernaum” was the city which Jesus chose as his own city.
“迦百农”是耶稣所选择作为他自己的城市。
“At Capernaum Jesus dwelt in the intervals of His journeys to and fro, and it came to be known as ‘His own city.’ It was on the shores of the Sea of Galilee, and near the borders of the beautiful plain of Gennesaret, if not actually upon it.” The Desire of Ages, 252.
耶稣在往返旅程的间歇住在迦百农，因此那里被称为‘他自己的城’。它坐落在加利利海的岸边，靠近美丽的革尼撒勒平原的边缘，若非实际上就在其上。《历代愿望》，252。
Christ chose Capernaum as he had chosen Jerusalem of old.
基督拣选了迦百农，正如他昔日拣选耶路撒冷一样。
And unto his son will I give one tribe, that David my servant may have a light alway before me in Jerusalem, the city which I have chosen me to put my name there. 1 Kings 11:36.
我却要把一个支派赐给他的儿子，好叫我的仆人大卫在我面前，在耶路撒冷——就是我所选择立我名的城——常有灯光。列王纪上11:36
Christ chose Adventism as his city in 1844, and by 1863, Adventism had rebuilt the city of “Jericho”, a symbol of Laodicean comfort and affluency. As with ancient Israel, so too, with modern Israel. Adventism believes they are the citizens of God’s special city, but they have rejected the “great light” that provides the evidence of citizenship. Like unto Shilo, in the time of Eli, Hophni and Phineas, Adventism will be judged according to the “great light” they were given opportunity to receive.
基督在1844年拣选复临运动为他的城邑；到1863年，复临运动已经重建了“耶利哥”之城，这座城象征着老底嘉式的安逸与富足。古以色列怎样，今以色列也怎样。复临运动自认为自己是神的特别之城的公民，但他们拒绝了为公民资格作证的“大光”。正如在以利、何弗尼和非尼哈时代的示罗一样，复临运动将按着他们曾有机会领受的“大光”受审判。
“Among the professed children of God, how little patience has been manifested, how many bitter words have been spoken, how much denunciation has been uttered against those not of our faith. Many have looked upon those belonging to other churches as great sinners, when the Lord does not thus regard them. Those who look thus upon the members of other churches, have need to humble themselves under the mighty hand of God. Those whom they condemn may have had but little light, few opportunities and privileges. If they had had the light that many of the members of our churches have had, they might have advanced at a far greater rate, and have better represented their faith to the world. Of those who boast of their light, and yet fail to walk in it, Christ says, ‘But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you. And thou, Capernaum [Seventh-day Adventists, who have had great light], which art exalted unto heaven [in point of privilege], shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day. But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee.’ At that time Jesus answered and said, ‘I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent [in their own estimation], and hast revealed them unto babes.’
在那些自称为神儿女的人中间，所表现出的忍耐是何等的稀少，说了多少苦毒的话，又对那些不与我们同信的人发出了多少谴责。许多人把别的教会的人看作大罪人，然而主并不这样看他们。这样看待其他教会成员的人，需要在神大能的手下自卑。他们所定罪的人，也许只蒙了很少的亮光，拥有很少的机会和特权。若是他们像我们许多教会的成员那样得着光照，他们也许会进步得快得多，并且更好地向世人见证他们的信仰。至于那些自夸自己有光，却不按光而行的人，基督说：“但我告诉你们：在审判的日子，推罗和西顿所受的，比你们还容易受。你这迦百农［基督复临安息日会信徒，曾得着大的光照］啊，你已经被高举到天上［就所享的特权而言］，必被降到阴间；因为在你那里所行的大神迹，若行在所多玛，它必存留到今日。但我告诉你们：在审判的日子，所多玛地所受的，比你还容易受。”那时，耶稣回答说：“父啊，天地的主，我感谢你，因为你将这些事向聪明通达的人［按他们自己的估计］隐藏起来，却向婴孩显明出来。”
“‘And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim.’
“现在，耶和华说：因为你们做了这一切事；我从早起来对你们说话，你们却不听；我呼唤你们，你们却不答应；因此，我要照我对示罗所做的，待这称为我名下、你们所倚靠的这殿，也要这样待我赐给你们和你们列祖之地。我必把你们从我面前赶出去，正如我把你们众弟兄，就是以法莲的全族，赶出去一样。”
“The Lord has established among us institutions of great importance, and they are to be managed, not as worldly institutions are managed, but after God’s order. They are to be managed with an eye single to his glory, that by all means perishing souls may be saved. To the people of God the testimonies of the Spirit have come, and yet many have not taken heed to reproofs, warnings, and counsels.
主在我们中间设立了极其重要的机构，它们的管理不应照世俗机构的方式，而要遵行上帝的秩序。它们的管理应当惟以荣耀他为唯一目标，为要尽一切可能拯救将要灭亡的灵魂。圣灵的见证已经临到神的子民，然而许多人并未留心这些责备、警戒和劝勉。
“‘Here now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not: fear ye not me saith the Lord: will ye not tremble at my presence, which have placed the sand for the bound of the sea by a perpetual degree, that it cannot pass it: and though the waves thereof toss themselves, yet can they not prevail; though they roar, yet can they not pass over it? but this people hath a revolting and a rebellious heart; they are revolted and gone. Neither say they in their heart, Let us now fear the Lord our God, that giveth rain, both the former and the latter, in his season: he reserveth unto us the appointed weeks of the harvest. Your iniquities have turned away these things, and your sins have withholden good things from you. . . . They judge not the cause, the cause of the fatherless, yet they prosper; and the right of the needy do they not judge. Shall I not visit for these things? saith the Lord; shall not my soul be revenged on such a nation as this?’
“如今，你们这愚昧无知的民，要听这话：有眼却不看见，有耳却不听见。你们岂不敬畏我吗？这是耶和华说的。你们岂不在我面前战栗吗？是我以沙为海的界限，立为永远的定例，使它不得越过；纵使波浪翻腾，仍不能得胜；虽然怒吼，也不能越过。然而这百姓心里悖逆反叛，背道而去。他们心里也不说：‘我们如今当敬畏耶和华我们的上帝，他按时赐下秋雨和春雨，并为我们保留收割所定的周数。’你们的罪孽使这些事转离你们，你们的罪使美物不临到你们。……他们不为孤儿伸冤，自己却亨通；也不为穷乏人的权利断案。耶和华说：我因这些事岂不察访吗？我的心岂不向这样的国施行报应吗？”
“Shall the Lord be compelled to say, ‘Pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee’? ‘Therefore the showers have been withholden, and there hath been no latter rain. . . . Wilt thou not from this time cry unto me, My father, thou art the guide of my youth?’” Review and Herald, August 1, 1893.
“难道主也要不得不说：‘你不要为这百姓祈求，不要为他们呼号或祷告，也不要向我代求，因为我必不听你’？‘所以甘霖被止住，晚雨也未降下……你岂不从今以后向我呼求：我父啊，你是我幼年的引导者？’” 《评论与先驱》，1893年8月1日。
We will continue our consideration of the “great light” that was given to William Miller on the book of Revelation in the next article.
我们将在下一篇文章中继续探讨威廉·米勒所得到的、关于《启示录》的“大光”。
“When Christ came into the world to exemplify true religion, and to exalt the principles that should govern the hearts and actions of men, falsehood had taken so deep a hold upon those who had had so great light, that they no longer comprehended the light, and had no inclination to yield up tradition for truth. They rejected the heavenly Teacher, they crucified the Lord of glory, that they might retain their own customs and inventions. The very same spirit is manifested in the world today. Men are averse to investigating truth, lest their traditions should be disturbed, and a new order of things should be brought in. There is with humanity a constant liability to err, and men are naturally inclined to highly exalt human ideas and knowledge, while the divine and eternal is not discerned or appreciated.” Counsels on Sabbath School Work, 47.
当基督来到世上，为要示范真正的宗教，并高举应当治理人心与行为的原则时，虚假已在那些曾蒙大光之人中深深扎根，以致他们不再领受这光，也毫无意愿为真理放弃传统。他们拒绝那位天上的教师，将荣耀的主钉在十字架上，只为保全自己的习俗与人为的规条。完全相同的精神今日仍在世上显明。人不愿探究真理，唯恐他们的传统被动摇，并引入新的秩序。人类常常易于犯错，而人本性倾向于高抬人的思想与知识；至于那神圣而永恒的，却既不洞察也不珍视。 《安息日学校工作勉言》，第47页。