We have been informed that, “God directed the mind of William Miller to the prophecies and gave him great light upon the book of Revelation.” Miller was prevented by the history where he was raised up in from understanding the “great light” located in chapters twelve, thirteen, sixteen, seventeen and eighteen of Revelation, for those chapters identified the work of prophetic kingdoms which he could not see from his historical vantage point.
我们被告知：“上帝引导威廉·米勒的思想关注预言，并赐给他关于《启示录》的大光。”米勒由于其成长的历史背景所限，未能理解《启示录》第十二、十三、十六、十七和十八章中的“大光”，因为这些章节指出了预言中诸王国的作为，而从他的历史视角，他无法看见这些。
The light given Miller on the book of Revelation was the Churches, Seals and Trumpets, and it is the last three Trumpets, which are identified as “three Woes,” that are represented upon Habakkuk’s two tables. The “great light,” given to Miller in the book of Revelation concerns the role of Islam in Bible prophecy. Yet even that “great light” was limited by his historical setting.
赐给米勒的有关《启示录》的亮光，是关于教会、印与号筒的；而呈现在哈巴谷的两块版上的，正是最后的三个号筒，也就是被称为“三样祸灾”的部分。赐给米勒在《启示录》中的那“大亮光”，涉及伊斯兰在圣经预言中的角色。然而，即便那“大亮光”也受限于他所处的历史处境。
“The seven churches of Asia is a history of the church of Christ in her seven forms, in all her windings and turnings, in all her prosperity and adversity, from the days of the apostles down to the end of the world. The seven seals are a history of the transactions of the powers and kings of the earth over the church, and God’s protection of his people during the same time. The seven trumpets are a history of seven peculiar and heavy judgments sent upon the earth, or Roman kingdom. And the seven vials are the seven last plagues sent upon Papal Rome. Mixed with these are many other events, woven in like tributary streams, and filling up the grand river of prophecy, until the whole ends us in the ocean of eternity.
亚西亚的七个教会，是基督教会在其七种形态中的历史，展现她一切的曲折与转变、所有的兴衰与患难，从使徒的日子直到世界的末了。七印是地上权势与君王针对教会所行之事的历史，以及神在同一时期对他子民的保守。七号是降临在地上，或罗马王国的七个特殊而沉重的审判的历史。七碗则是降在教皇罗马的末后的七个灾殃。与这些交织在一起的还有许多其他事件，如同支流般被编织其间，充盈了这条宏大的预言之河，直到这一切最终使我们归入永恒的海洋。
“This, to me, is the plan of John’s prophecy in the book of Revelation. And the man who wishes to understand this book, must have a thorough knowledge of other parts of the word of God. The figures and metaphors used in this prophecy, are not all explained in the same, but must be found in other prophets, and explained in other passages of Scripture. Therefore it is evident that God has designed the study of the whole, even to obtain a clear knowledge of any part.” William Miller, Miller’s Lectures, volume 2, lecture 12, 178.
“在我看来，这就是约翰在《启示录》中的预言纲要。凡想要明白这本书的人，必须对上帝话语中其他部分有透彻的认识。这一预言中所用的象征和比喻，并非都在本书中得到解释，而必须在其他先知的书卷中寻得，并在圣经的其他经文中予以阐明。因此，很明显，上帝的安排是要人研究整体，方能对任何部分有清楚的认识。” 威廉·米勒，《米勒讲演集》，第2卷，第12讲，第178页。
Notice that Miller understood the seven last plagues as the seven judgments upon papal Rome. He could not understand that papal Rome was given a deadly wound that was to be healed. He recognized the seven trumpets as “a history of seven peculiar and heavy judgments sent upon the earth, or Roman kingdom,” but was unable to recognize the distinction between the kingdoms of pagan and papal Rome. Therefore, his ability to see the distinction between the first four trumpets and the last three trumpets was limited.
请注意，米勒把“末后的七灾”理解为临到教皇罗马的七个审判。他不明白教皇罗马曾受过一个后来要得医治的致命伤。他将七号视为“关于七种特殊而严厉的审判临到地上或罗马帝国的一段历史”，却未能辨认异教罗马与教皇罗马这两个国度之间的区别。因此，他辨别前四号与后三号差异的能力就受到了限制。
Miller was unable to recognize that the judgments brought against Rome, were God’s response to Sunday enforcement, for the Millerites were still worshipping on Sunday in their history. Miller was correct in recognizing that the trumpets were judgments upon Rome, but the specific reason the judgments were brought, and the distinction between the first four and last three Trumpets was limited, or non-existent. With that limited view, the “jewel” of the three woes of Islam was still included upon the charts that were directed by the hand of God, and should not be altered.
米勒未能认识到，临到罗马的审判是上帝对强制守星期日的回应，因为米勒派在他们的历史中仍然在星期日敬拜。米勒在认定七号是对罗马的审判这一点上是正确的，但关于这些审判之所以临到的具体原因，以及前四号与后三号之间的区别，他的理解十分有限，甚至几乎不存在。在这种有限的视角下，受上帝之手指引的图表上仍然收录了关于伊斯兰“三祸”的那颗“宝石”，而且不应更动。
Enlightened discernment allows a “wise” student of prophecy to recognize that God not only inspired the holy men who wrote the Bible, but He also governed the work of the men who translated the King James Bible, and He specifically says that He employed the same type of divine oversight in the production of the two sacred charts.
蒙光照的分辨力使一位“有智慧”的预言研读者认识到，神不仅感动了撰写圣经的圣徒，也掌管了翻译《钦定版圣经》之人的工作；祂还明确表示，祂在制作那两张神圣图表的过程中也施行了同样的神圣看顾。
Miller’s “jewel” of the fifth, sixth and seventh Trumpets (Islam), shines ten times brighter in the last days, for it identifies the subject of the final Midnight Cry. The subject of the Midnight Cry in Millerite history was the date of the conclusion of the prophetic periods, and in this sense the “Midnight Cry” message of the last days (which is the message of Islam of the third Woe), has been typified by the date of October 22, 1844. That date in Millerite history typifies the soon-coming Sunday law, and both October 22, 1844, and the Sunday law were typified by the cross, which was the conclusion of the Triumphal Entry of Christ.
米勒关于第五、第六与第七号（伊斯兰）的“明珠”，在末时光辉十倍，因为它指明了最后一次“午夜呼声”的主题。米勒派历史中“午夜呼声”的主题，是诸预言时期结束的日期，而在这个意义上，末时的“午夜呼声”信息（即第三样祸灾中的伊斯兰信息），已由1844年10月22日这一天所预表。在米勒派历史中，那一天预表了即将来临的星期日法令，而1844年10月22日与星期日法令都被十字架所预表，十字架乃是基督凯旋进城的结束。
Miller’s “jewel” of the fifth, sixth and seventh Trumpets (Islam), shines ten times brighter in the last days, for it identifies Islam in agreement with the theme of the last-day reformatory movement, which is Islam of the third Woe. Therefore, as the theme of the final reformatory movement of the one hundred and forty-four thousand, it has been typified by the theme of each of the previous reformatory movements, whether it be the theme of “the resurrection” in the reformatory movement of Christ, the theme of “prophetic time” in the history of the Millerites, the theme of “the ark of God” in the reformatory movement of David or the theme of “the covenant” in the reformatory movement of Moses.
米勒关于第五、第六与第七号筒（伊斯兰）的“宝石”，在末后的日子里光辉十倍地闪耀，因为它表明了与末日改革运动主题相一致的伊斯兰，即第三样祸灾中的伊斯兰。因此，作为十四万四千人最后一次改革运动的主题，它已经被先前每一次改革运动的主题所预表：无论是基督改革运动中的“复活”主题、米勒派历史中的“预言时间”主题、大卫改革运动中的“上帝的约柜”主题，还是摩西改革运动中的“圣约”主题。
Whether the event of the cross, the date of October 22, 1844, or the various themes of the reformatory movements, every date and theme represented a life-or-death testing question for the generation of that time. Miller’s “jewel” of the three Woes of Islam is a life-or-death test question, as represented in the parable of the ten virgins in terms of the “oil.” Miller’s jewels in the beginning of his dream shone as the sun, but at the end of his dream they shone “ten times brighter”. Miller’s jewels were like kerosene (lamp oil) in the history of the Millerites, but today those jewels are rocket fuel!
无论是十字架的事件、1844年10月22日这个日期，还是各类改革运动的主题，对当时那一代人来说，每一个日期和主题都是生死攸关的考验。米勒关于伊斯兰三个祸哉的“宝石”是一个生死攸关的考验，正如十童女比喻中的“油”所代表的那样。米勒在梦的开头，他的宝石明亮如日；到梦的末尾，它们“亮了十倍”。在米勒派的历史中，米勒的宝石好比煤油（灯油），但今天那些宝石却是火箭燃料！
The Millerites understood, and correctly applied, the time prophecy of Islam of the second Woe, that was fulfilled on August 11, 1840, but their understanding of the third Woe, which is the Seventh Trumpet, could not see the third Woe arriving as a judgment upon the sixth kingdom of Bible prophecy, for they did not see a fifth kingdom, let alone the sixth kingdom of Bible prophecy. Yet the “great light” on Revelation that was given to Miller is to shine ten times brighter in the “Midnight Cry” of the last days.
米勒派领会并正确地应用了第二祸中有关伊斯兰教的时间预言，这一预言已于1840年8月11日应验；但他们对第三祸（即第七号）的理解，并未看见第三祸将作为对圣经预言中第六个国度的审判而临到，因为他们连圣经预言中的第五个国度都没有看见，更不用说第六个了。然而，赐给米勒关于《启示录》的那道“大光”，将在末后的“半夜呼声”中发出明亮十倍的光。
The truths represented upon Habakkuk’s two tables are essentially truths which were fulfilled in past history. The charts are based upon the time prophecies which Miller was led to assemble, and all those time prophecies had concluded by 1844. Those time prophecies will shine brighter in the last days, for they will be seen to be as accurate today as they were in Millerite history, but they possess no direct time predictions for the last days. They do, however, provide repeating prophetic types of the histories they represented in the past, but with a few of Miller’s jewels, future predictions are directly represented.
哈巴谷的两块版上所呈现的真理，基本上都是已经在过去历史中应验的真理。这些图表是基于米勒在引导之下所汇集起来的时间预言，而所有那些时间预言到1844年都已结束。这些时间预言在末后的日子将更加明亮，因为人们会看到，它们今天与在米勒派历史中一样准确，但它们并不包含对末后日子的直接时间预测。然而，它们确实为其过去所代表的历史提供了那些历史将会重复的预言性预表，不过，藉着米勒的几颗珠宝，对未来的预测则被直接呈现出来。
The work of Christ in the heavenly sanctuary that began in 1844, continues until that work is finished. The prophecy of the twenty-three hundred days, and the work of cleansing that it identified, is still “in the process of fulfillment,” as Sister White states concerning the Ulai and Hiddekel Rivers, so that prophecy has an end-of-the-world fulfillment.
自1844年开始的基督在天上圣所的工作，将一直持续，直到这工完成。二千三百日的预言，以及它所指明的洁净之工，仍然“正在应验之中”；正如怀爱伦姐妹就乌莱河与希底结河所说的那样，那预言在世界的末了有其应验。
“The light that Daniel received 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 come to pass.” Testimonies to Ministers, 112.
“但以理从上帝所领受的亮光，乃是特别为这末后的日子而赐下的。他在乌莱河与底格里斯河——示拿地的大河——边所见的异象，如今正在应验之中；一切所预言的事都必快要成就。”《传道良言》，112页。
Portions of the visions of Daniel chapters seven and eight, which are on the two tables, are yet future, for they both identify the sanctuary work of Christ. Yet the histories of the kingdoms of Bible prophecy in those two chapters end with papal Rome receiving its deadly wound. The “stone” that is “cut out of the mountain without hands”, and the eighth kingdom of Daniel two are still future. But most of what is represented upon the charts in relation to Daniel chapters two, seven and eight has been fulfilled.
呈现在两张图表上的但以理书第七章和第八章的部分异象仍属未来，因为它们都指明了基督在圣所中的工作。然而，那两章中关于圣经预言诸王国的历史，以教皇罗马受致命伤而告终。“从山上非人手凿出来的”“石头”，以及但以理书第二章的第八个王国，仍属未来。但与但以理书第二、七、八章相关并呈现在图表上的大部分内容都已经应验了。
The work of Christ in the sanctuary, and the third Woe of Islam are essentially the two subjects that represent prophetic history beyond the time of the Millerites. Along with those two themes, is the last-day history that is typified when the two charts are brought together upon one line. When that is done, the first disappointment of 1843, as represented upon the first chart, finds its correction upon the second chart. Together they produce and identify the “hidden history” of the Seven Thunders, which is now being unsealed in connection with the unsealing of the Revelation of Jesus Christ.
基督在圣所中的事工，以及伊斯兰的第三祸，本质上是代表米勒派时代之后预言历史的两个主题。与这两个主题一道的，还有当把两幅图表合并成一条线时所预表的末日历史。这样做时，第一张图表所呈现的1843年的第一次失望，便在第二张图表上得到了纠正。它们合在一起，揭示并界定七雷的“隐藏历史”，而这“隐藏历史”如今正随着耶稣基督之启示的解封而被开启。
That “hidden history” is structured upon the “truth,” which is the three Hebrew letters that when combined, create the word “truth.” The word is created by the first, thirteenth and last letters of the Hebrew alphabet, and represent Jesus not only as the Truth, but as Alpha and Omega. The “hidden history” begins and ends with a disappointment, and has rebellion in the middle, for “thirteen” is a number which represents rebellion.
这段“隐秘的历史”奠基于“真理”，而这里的“真理”指的是将三个希伯来字母组合在一起所形成的“真理”一词。这个词由希伯来字母表的第一、第十三和最后一个字母构成，并且不仅表明耶稣是“真理”，也表明他是阿尔法与欧米伽。这段“隐秘的历史”以失望开始，以失望结束，中间则是叛逆，因为“十三”是一个代表叛逆的数字。
The year 1843, illustrated upon the first chart, identifies the first disappointment and the arrival of the tarrying time. The tarrying time leads to the arrival of the message of the Midnight Cry, where the rebellion of the foolish virgins is manifested. The message of the Midnight Cry is then proclaimed until the last disappointment. That “hidden history” of the Midnight Cry is repeated (to the very letter) in the last days.
第一张图表所示的1843年，标明了第一次的失望以及等候时期的到来。等候时期引出半夜呼声信息的到来，在那里愚拙的童女的悖逆被显明出来。随后，半夜呼声的信息被传扬，直到最后一次的失望。半夜呼声的“隐藏的历史”在末后的日子里（一字不差地）被重复。
“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一字不差地应验，因为它对这个时期有特别的应用；而且，正如第三位天使的信息一样，它已经应验，并且将继续作为现代真理，直到时间的终结。”《Review and Herald》，1890年8月19日。
When rightly understood, the previous statement identifies that the only group of people in the last days who have a possibility of being either a foolish or wise virgin, are people within a group who have suffered a disappointment. The disappointment is what produces the tarrying time, and the parable that “has been and will be fulfilled to the very letter” is premised upon the effects produced internally within the virgins during a tarrying time that begins with a disappointment. That disappointment that slew the “two witnesses” in the street of the city, and reduced them to dead, dry bones in the valley of death took place on July 18, 2020. Adventism, by and large, was not involved with that disappointment. If anything, they celebrated the failed prediction as the “two witnesses” lay slain in the street. To the very letter means “to the very letter”.
若理解正确，上述陈述表明，在末后的日子里，唯一有可能成为愚拙或聪明童女的，是那些身处一个曾经历失望的群体中的人。正是这场失望产生了等候的时期；而那则“已经并将要一字不差地应验”的比喻，乃是以这样的前提为基础：那从失望开始的等候时期，在童女们内部产生了影响。那场使“两个见证人”在城中的街上被杀，并使他们在死亡的山谷中化为枯干死骨的失望，发生在2020年7月18日。总体而言，复临运动并未涉及那次失望。甚至可以说，当“两个见证人”倒毙街头时，他们还为那次失败的预言而庆祝。“一字不差”就是“一字不差”。
In the Millerite history, the former covenant people (Protestantism), celebrated the failed prediction of 1843 (the first disappointment), and at that point the Protestants passed the limits of their probationary testing time. The testing time had begun on August 11, 1840, when the mighty angel of Revelation ten descended at the fulfillment of the time prophecy of the second Woe (Islam). The Protestants rejected prophetic time at the first disappointment, for the erroneous prediction provided them with an excuse for no longer seeking truth. The theme of all of the waymarks of the Millerite history was “time prophecy”.
在米勒派的历史中，从前的立约子民（新教）为1843年的失败预言（第一次失望）而庆祝；就在那时，新教徒越过了他们考验期的界限。这段考验时期始于1840年8月11日，当第二祸（伊斯兰）的时间预言应验时，启示录第十章的大能天使降临。新教徒在第一次失望时拒绝了预言的时间，因为那错误的预测给了他们不再寻求真理的借口。米勒派历史中所有路标的主题都是“时间预言”。
On September 11, 2001, the angel of Revelation eighteen descended at the fulfillment of the prophecy of the third Woe (Islam). The theme of all of the waymarks in the last days is Islam. The first disappointment marks the end of a cleansing of the former covenant people, as the former covenant people were then provided with an excuse for no longer seeking the truth. The testing time then began for “the virgins” of the last days, for the testing of the former covenant people that began with the descent of the angel, ended at the first disappointment. Thus, the testing of those who are represented as virgins began, and that process of testing will ultimately manifest whether the virgins are either foolish or wise.
在2001年9月11日，启示录第十八章的天使在第三样祸（伊斯兰）的预言应验之时降临。末后的日子里所有的路标，其主题都是伊斯兰。第一次失望标志着对先前约民的一次洁净的结束，因为这使先前的约民得到了不再寻求真理的借口。于是，末后的“童女”的考验时期就开始了；因为随着那天使降临而开始的对先前约民的考验，在第一次失望时便告结束。因此，那些被称为童女之人的考验开始了，而这一考验的过程最终将显明这些童女是愚拙的还是聪明的。
Between the first and the last disappointment is the message of the Midnight Cry. The theme of the message of the Midnight Cry for the Millerites was “time”, and the theme of the message of the Midnight Cry in the last days is “Islam”. In Miller’s dream he is awakened with a shout (cry), and at that time, his jewels shine ten times brighter than they formerly shone. The jewels upon the charts that directly identifies a prediction for the last days is Islam and the investigative judgment. As such, the tests of the “message” of the Midnight Cry and of the “experience” represented by the investigative judgment, is not for the former covenant people, but for those who profess to be the last virgins.
第一次与最后一次失望之间的是“半夜呼声”的信息。对米勒派来说，半夜呼声信息的主题是“时间”；而在末后的日子里，半夜呼声信息的主题是“伊斯兰”。在米勒的梦里，他被一声呼喊唤醒，那时他的宝石比先前明亮十倍。图表上的宝石中，直接指认末时预言的，是伊斯兰和查案审判。因此，关于半夜呼声“信息”的考验，以及由查案审判所代表的“经历”的考验，并不是给先前的立约之民，而是给自称为末时童女的人。
The illustration that is produced when both charts are brought together, which identifies the history of the first to the last disappointment, identifies that in the time when the “hidden history” of the Seven Thunders is occurring, the final work of the investigative judgment is being accomplished. That final work is the sealing of the one hundred and forty-four thousand, and it takes place during the “troublous times” of Daniel nine, during the angering of the nations in Revelation eleven, the holding of the “four winds” of Revelation chapter seven, the “staying of the rough wind in the day of the east wind,” of Isaiah chapter twenty-seven, and the restraint of the “angry horse that is seeking to break loose and bring death and destruction” upon the world. All of these prophetic witnesses represent Islam of the third Woe, as represented upon the sacred charts.
当把两张图表合并时所产生的图示，指出了从第一次到最后一次失望的历史，并指出在“七雷”的“隐藏历史”正在发生之时，查案审判的最后工作正在完成。那最后的工作就是为十四万四千人盖印；它发生在但以理书第九章的“艰难时期”、在启示录第十一章所说列国发怒之时、在启示录第七章所说“按住四风”之时、在以赛亚书第二十七章所说“在东风之日止住暴风”之时，以及在对那“正要挣脱并将死亡与毁灭带给世界的愤怒之马”的约束之时。所有这些先知性的见证，都代表第三样祸中的伊斯兰教，正如神圣图表上所呈现的那样。
The three primary elements of the two sacred charts of Habakkuk that are specifically addressing events that were future to the publication of the charts, is the sealing of the one hundred and forty-four thousand, Islam and the fulfillment of the parable of the ten virgins. The charts identify a testing, sealing process of both an “experience” and a “message.” The experience necessary for a foolish virgin is “Christ in you the hope of glory”, which represents the perfection represented by the one hundred and forty-four thousand.
哈巴谷的两幅神圣图表中特别论及在图表出版时仍属未来的事件的三个主要要素是：给十四万四千人盖印、伊斯兰教，以及十个童女比喻的应验。这些图表指出一个关于“经历”和“信息”的试炼与盖印过程。愚拙的童女所必需的经历是“基督在你们里面，荣耀的盼望”，这代表着十四万四千人所体现的完全。
Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory: Whom we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ Jesus. Colossians 1:26–28.
这奥秘从历世历代一直被隐藏，如今却向他的圣徒显明了。神愿意使他们知道，这奥秘在外邦人中荣耀的丰富，就是基督在你们里面，荣耀的盼望。我们传扬他，用各样的智慧劝戒各人、教导各人，为要使各人在基督耶稣里得以完全。歌罗西书 1:26-28。
The one hundred and forty-four thousand are represented as a group of people who have came out of a “captivity”. The captivity that is directly represented in the book of Revelation is the captivity of being dead in the street for three and a half days, as represented in Revelation chapter eleven. The captivity of a symbolic death is representing the “seven times” of Leviticus twenty-six, and that captivity requires the manifestation of repentance, as illustrated by Daniel’s prayer, in chapter nine.
这十四万四千人被描绘为从一种“被掳”中出来的一群人。启示录中直接呈现的被掳，是第十一章所描绘的在街上死了三天半。象征性死亡的这种被掳，代表着利未记二十六章的“七倍”；而这种被掳要求人显明悔改，正如但以理书第九章中的祷告所示。
When the dead dry bones are brought back to life, they are immediately lifted up as an “ensign”. In death they were without Christ within them, the hope of glory. Part of their required repentance was their acknowledgment that they had walked contrary to God, and that God had walked contrary to them. When they meet the requirements prophetically identified, Christ then “comes suddenly to His temple”, and the “experience” is attained that is needed in order to be a member of the ensign that is then lifted up.
当枯干的死骨得以复活时，他们立刻被高举为一面“旌旗”。在死亡之中，他们里面没有基督——荣耀的盼望。他们所必须的悔改的一部分，是承认自己曾与神行事相反，并且神也与他们行事相反。当他们满足预言所指明的要求时，基督就“忽然来到他的殿”，并且得着成为那随之被高举的旌旗之中一员所需要的“经历”。
The “experience” that is illustrated when the two charts are brought together, is accomplished by the final work of Christ in the heavenly sanctuary. That “experience” is represented by the “mareh” vision, which is the vision of “the appearance”. The “message” that is needed is the “chazon” vision, of prophetic history. That “message” is identified as the message of God’s impending judgment upon a rebellious world that is brought about by Islam of the third Woe.
当两张图表合在一起所呈现的“经历”，是由基督在天上圣所中的最后工作所成就的。那种“经历”由“mareh”异象来代表，即“外貌”的异象。所需要的“信息”是“chazon”异象，也就是关于预言历史的异象。那“信息”被界定为上帝即将临到这悖逆世界的审判之信息，而这审判是由“第三祸”中的伊斯兰所带来的。
In 1856, the Lord sought to finish the rebuilding of spiritual Jerusalem in Adventism. Under the arrival of the three angels from 1798 unto 1844, the Millerite temple had been built upon the foundations, represented as “jewels” in Miller’s dream, as represented by the prophetic truths on the two pioneer charts (1843 and 1850) that fulfilled Habakkuk chapter two. He then led His people to erect the wall of His seventh-day Sabbath law, and returned them to the “old paths” of ancient Israel to finish the work of the “street to walk in”. BUT, the old path included a doctrine, a prophecy, that was designed to test and separate them. In 1863, Adventism failed the test of the “seven times”, and began to wander in the wilderness of Laodicea.
1856年，主寻求在复临运动中完成对属灵耶路撒冷的重建。在1798年至1844年间，随着三位天使的到来，米勒派的殿已经建造在根基之上；这些根基在米勒的梦中被描绘为“宝石”，也由两幅应验了哈巴古书第二章的先锋图表（1843年与1850年）上的预言真理所体现。随后，祂带领祂的子民竖立起祂第七日安息日律法的城墙，并使他们回到古以色列的“古道”，以完成那“行走其上之街道”的工作。但是，这“古道”包含一条教义、一项预言，旨在考验并将他们分别出来。1863年，复临运动未能通过“七次”的考验，开始在老底嘉的旷野中漂流。
October 22, 1844, typifies the soon-coming Sunday law, and at the Sunday law the work will be accomplished represented by the forty-nine years of finishing the street and wall in troublous times, as identified by Daniel.
1844年10月22日预表即将来临的星期日法令，而在星期日法令之时，正如但以理所指出的，那由“在艰难时期完成街道和城墙”的四十九年所代表的工作将得以完成。
Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. Daniel 9:25.
所以你要知道并明白：从颁布恢复并重建耶路撒冷的命令之时，直到受膏君的时候，必有七个七又六十二个七；街道要重新建造，城墙也要重修，即便在艰难的时候。但以理书 9:25。
All the prophets agree with one another, and the “troublous times” of Daniel is also identified in the passage from Early Writings which we have been considering.
众先知彼此一致，而我们一直在研读的《早期著作》中的那段文字也指出了但以理书中的“艰难的时候”。
“At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.
那时，当救恩的工作将近结束之际，患难要临到地上，列国发怒，但仍受抑制，不致阻止第三位天使的工作。那时，“晚雨”，也就是从主面前来的复兴，将要降临，赐能力，使第三位天使的呼声更为洪亮，并预备圣徒在末后的七大灾祸倾倒之时站立得住。《早期著作》，第85页。
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。
“Just as long as those who profess the truth are serving Satan, his hellish shadow will cut off their views of God and heaven. They will be as those who have lost their first love. They cannot view eternal realities. That which God has prepared for us is represented in Zechariah, chapters 3 and 4, and 4:12–14: ‘And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my Lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth.’
只要那些自称持守真理的人仍在事奉撒但，他那地狱般的阴影就会遮断他们对上帝和天国的看见。他们会像那些失去了起初之爱的人一样。他们看不见永恒的实在。上帝为我们所预备的，在《撒迦利亚书》第三章和第四章，以及四章12至14节中有所描绘：“我又回答他说：这两根橄榄枝，借着两根金管从自己流出金油的，是什么呢？”他回答我说：“你不知道这些是什么吗？”我说：“不，主啊。”他说：“这是两位受膏者，站在全地之主旁边的。”
“The Lord is full of resources. He has no lack of facilities. It is because of our lack of faith, our earthliness, our cheap talk, our unbelief, manifested in our conversation, that dark shadows gather about us. Christ is not revealed in word or character as the One altogether lovely, and the chiefest among ten thousand. When the soul is content to lift itself up unto vanity, the Spirit of the Lord can do little for it. Our shortsighted vision beholds the shadow, but cannot see the glory beyond. Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.
主满有一切的供应；他毫无缺乏。正是由于我们缺乏信心、属世、空洞轻浮的言谈和不信——并在我们的言谈中表现出来——黑暗的阴影才聚集在我们周围。基督并未在言语或品格上被显明为那位全然可爱、在万人中为至上的一位。当灵魂甘心自高自大、趋向虚妄时，主的灵对它所能做的就不多了。我们目光短浅，只看见阴影，却看不见那更远处的荣耀。天使正按住四风，那四风被描绘成一匹愤怒的马，正欲挣脱束缚，奔腾掠过全地，所到之处带来毁灭与死亡。
“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.
“我们岂可就在永恒世界的边缘沉睡吗？我们岂可迟钝、冷淡、死气沉沉吗？哦，巴不得我们的众教会中有上帝的灵与气息吹入祂的子民里面，使他们站立起来而活着。我们需要看明，这路是窄的，这门是狭的。但当我们经过这窄门时，它的宽广却是没有限量的。”《文稿汇编》卷20，217。