We are identifying 1863 as the last testing point in a series of tests that were initiated at the great disappointment of 1844. Our first piece of logic is the fact that the Millerite movement ended when the Seventh-day Adventist church was legally registered with the government of the United States in that very year. The movement that began prophetically in 1798, ended in 1863.
我们将1863年认定为自1844年大失望开始的一系列考验中的最后一个考验点。我们的第一条依据是这样一个事实：就在那一年，基督复临安息日会在美国政府依法登记注册，米勒派运动由此结束。那场在1798年以预言性方式开始的运动，于1863年终结。
Inspiration informs us the when the mighty angel of Revelation eighteen descended on September 11, 2001, the event had been typified in the Millerite movement when the angel of Revelation ten descended. The Millerites’ movement began at the time of the end in 1798, when the vision of the Ulai river of Daniel chapters eight and nine was unsealed. The movement of the one hundred and forty-four thousand began at the time of the end in 1989, when the vision of the Hiddekel river of the last three chapters of Daniel was unsealed.
启示告诉我们，当启示录第十八章的大能天使于2001年9月11日降临时，这一事件已经在米勒派运动中得到预表——当启示录第十章的天使降临之时。米勒派的运动始于1798年的末时，当但以理书第八、九章中关于乌莱河的异象被开启。十四万四千人的运动始于1989年的末时，当但以理书最后三章中关于希底结河的异象被开启。
Both time of the ends began a progressive separation of the former chosen people from those in the movement of their respective histories. When the primary rule of each history was publicly confirmed the angel of each respective history descended. The message, movement and messenger were the instruments the Lord employed in each respective history to demonstrate the former chosen people’s sin, for just as Christ taught of His work, if He had not come the quibbling Jews of history would have had no sin. The messenger, message and movement were the instruments of judgment that would hold the former chosen people accountable for rejecting the progressive light of their respective histories, and when the angel descended it marked that the judgment process of the former covenant people was under way. The instrument of judgment is identified when the prophets which illustrate that history eat the message delivered unto them by the Lord. When they eat the message, they then take the message to the former chosen people who are portrayed as a stiff-necked and rebellious people, who will not hear and be converted. Once the angel descends and the message is eaten, judgment of the rebellious people begins.
两个末时都开启了一种渐进的分离，使先前的选民与参与各自历史之运动的人分离开来。当天各段历史的首要原则公开得到确认时，各自历史的天使便降临。信息、运动与使者，是主在各自历史中所使用的工具，用以显明先前选民的罪；正如基督论到其工作的教导：若他没有来，历史上那些爱诡辩的犹太人就没有罪了。使者、信息与运动是审判的工具，要因先前选民拒绝各自历史中渐进的亮光而追究他们的责任；而当天使降临时，就标志着对先前立约之民的审判进程已经展开。当那些预表那段历史的先知吃下主交付给他们的信息时，审判的工具便被指明出来。他们吃下这信息之后，就把信息带给先前的选民；这些人被描绘为硬着颈项、悖逆的百姓，不肯听从，也不愿回转。一旦天使降临、信息被吃下，对这悖逆之民的审判便开始了。
We are applying the judgment process of ancient Israel as illustrated in the book of Numbers to the history of the Millerite movement and ultimately, we will apply this testing process to the movement of the one hundred and forty-four thousand. The symbolism of the number ‘ten’ is to be determined by the context of the passage where it is employed.
我们正在把《民数记》中所体现的古代以色列的审判程序应用于米勒派运动的历史；最终，我们将把这一考验过程应用到十四万四千人的运动上。数字“十”的象征意义，应根据其所用段落的语境来决定。
The sequence of ten tests begins at the disappointment, either at the Red Sea for ancient Israel or October 22, 1844 for the Millerites. Sister White identifies the “landmark” truths that were opened up at that time beginning with what she called “the passing of time.” The disappointment for the Hebrews was the threat of Pharaoh’s army. The lack of faith in God’s power for the Hebrews was manifested in response to their fear of the army of their enemies, just as it was at the tenth and final test. Jesus illustrates the end from the beginning, so the fear of the giants in the Promised Land which the ten spies identified was the same fear that had also produced their disappointment by the Red Sea. The tenth and final test for the Millerite movement would be a time prophecy, as was October 22, 1844.
十次考验的序列始于那次失望：对古代以色列而言是在红海边；对米勒派而言则是在1844年10月22日。怀姊妹指出，那时被开启的“地标”真理，以她所称的“时间的经过”为开端。对希伯来人来说，那次失望就是法老军队所带来的威胁。希伯来人对上帝大能缺乏信心，表现为他们因惧怕仇敌军队而作出的反应，正如在第十次也是最后一次考验时那样。耶稣从起初就指明结局，因此，十个探子所指出的对应许之地巨人的恐惧，与他们在红海旁造成失望的那种恐惧是同一种。对米勒派运动来说，第十次也是最后一次考验将是一项时间预言，正如1844年10月22日那样。
The great disappointment in the progressive testing of Millerite history marked the beginning of a history that had been clearly typified by ancient Israel’s deliverance from Egypt. Beginning at the Red Sea there was a series of ten tests, and the last test would reflect the first test. The “passing of time” at the great disappointment was produced by a misunderstanding of a time prophecy. The last of the testing process for spiritual Israel would be the same as the first. In 1863, the leaders of literal Israel chose to return to the biblical methodology of those they had just identified as daughters of Rome, and rejected, or you might say, misunderstood the longest time prophecy in the Bible. The end of the ten tests in both literal and spiritual Israel was represented by the beginning. And the end, in both instances the rebels manifested a desire to return to the place that they had just been delivered from.
米勒派历史中渐进考验所经历的那次大失望，标志着一段历史的开始，而这段历史早已被古代以色列从埃及得拯救的经历清楚地预表。从红海开始，有一系列十次的考验，最后一次考验将呼应第一次考验。大失望时的“时间过去”是由于对一项时间预言的误解所造成的。属灵以色列的考验进程之末将与其始相同。1863年，肉身以色列的领袖选择回到他们刚刚认定为“罗马的女儿”的那些人所采用的圣经方法论，并且拒绝，或者说，误解了圣经中最长的时间预言。无论在肉身的以色列还是在属灵的以色列，十次考验的终局都以其开端为代表。而在结尾，这两种情况下的叛逆者都表现出想回到他们刚刚被拯救出来之地的愿望。
By rejecting the seven times of Leviticus twenty-six Laodicean Adventism created a prophetic dilemma that they had not foreseen. To this day they have not been able to resolve the dilemma, though they offer up a variety of dishes of fables in an attempt to do so. The dilemma is in the verse that Sister White identifies as the foundation and central pillar of Adventism.
由于拒绝利未记第二十六章的“七次”，老底嘉式的复临主义造成了一个他们未曾预见的预言性困境。直到今日，他们仍未能解决这一困境，尽管他们为此端出各种寓言般的说法以图解决。这个困境就在怀特姐妹所认定为复临主义根基与中心柱石的那节经文中。
“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.]” The Great Controversy, 409.
在所有经文之中，那一段曾经高于其他一切、既是再临信仰的根基又是其中心支柱的，是这句宣告：“到二千三百日，圣所就必洁净。”［但以理书8:14。］《大争战》，409。
Adventism has much to say about verse fourteen, but they never address the very first observation that should be made about the verse. That observation is that verse fourteen is an “answer.” An answer is meaningless, if it does not include the question that elicits the answer. Verse thirteen cannot logically, grammatically or reasonably be separated from verse fourteen, for verse thirteen is the question and verse fourteen is the answer.
复临派对第十四节有许多论述，但他们从未提出关于这节经文应当首先注意到的一点。那一点就是，第十四节是一个“回答”。如果不包含引出该回答的问题，这个回答就是毫无意义的。第十三节在逻辑上、语法上或情理上都不能与第十四节分开，因为第十三节是问题，而第十四节是回答。
The question, when rightly and fairly represented produces a very different meaning to verse fourteen than what Adventism teaches. This does not mean that verse fourteen is not “the foundation and central pillar of the Advent faith,” for it is. It means that when Adventism misunderstood and set aside the seven times in 1863, they were unable to fully define what verse fourteen truly means. In the Scriptures, a half truth is not truth. Rightly understood the question of verse thirteen demands a recognition of the prophecy that marks the cleansing of the sanctuary that had been tread down, and also a recognition of the prophecy that marks the treading down of the host. The twenty-three hundred year prophecy addresses the ‘sanctuary’ and the twenty-five hundred and twenty year prophecy addresses the ‘host’.
当那个问题被正确而公正地呈现时，它对第十四节的意义与复临主义的教导截然不同。这并不意味着第十四节不是“复临信仰的根基与中心支柱”，因为它确实是。这意味着，当复临主义在1863年误解并搁置“七次”时，他们就无法充分界定第十四节真正的含义。在圣经里，半真理就不是真理。若正确理解，第十三节中的问题既要求承认那标示被践踏之圣所得以洁净的预言，也要求承认那标示军旅被践踏的预言。二千三百年的预言关乎“圣所”，而二千五百二十年的预言关乎“军旅”。
To address the relationship of the two verses requires a lengthy study, which I do not intend to do at this point in these articles. These points have repeatedly been addressed through the years and can be found in the series Habakkuk’s Tables. I am still addressing the symbolism of Elijah and wish to finish those truths first.
要探讨这两节经文之间的关系，需要进行较为详尽的研究，而我并不打算在目前这些文章中这样做。这些要点多年来已被反复讨论，可以在《哈巴谷表》系列中找到。我仍在探讨以利亚的象征意义，并希望先把那些真理讲完。
William Miller was the Elijah of the beginning of Adventism and his first discovery was the seven times of Leviticus twenty-six, so the rejection of that truth in 1863 was a rejection of the Elijah message. At this point I am addressing the characteristic of Alpha and Omega that identifies the end with the beginning. The final test for ancient Israel was represented in the first test. Both tests represent fear that the heathen nations were more powerful than God. The tenth test being the same in principle was much more rebellious than the first test, for the history of the victory of God in the first test should have produced a settled confidence in the rebels. They manifested their rejection of God in spite of much more evidence of His power than they had at the Red Sea. Millerite Adventism by 1863 was already explaining why the great disappointment was a powerful work of God, but they still decided to pick a captain and return to Egypt and reject the message that Daniel calls the “oath” of Moses that had been represented by Elijah.
威廉·米勒是复临运动开端的“以利亚”，他最初的发现是利未记二十六章的“七次”，因此在1863年对那一真理的拒绝，就是对以利亚信息的拒绝。此处我所论及的是“阿尔法与俄梅伽”的特征，即使结局与开端相对应。古代以色列的最终考验在第一次考验中已经被预表。两次考验都体现了这样的恐惧：外邦列国比上帝更强大。第十次考验在原则上与第一次相同，却比第一次更加悖逆，因为上帝在第一次考验中的得胜历史，本应在这些叛逆者里产生坚定不移的信心。尽管他们所拥有的关于祂大能的证据比在红海时多得多，他们仍然表现出对上帝的拒绝。到了1863年，米勒派复临运动已经在解释为何“大失望”是上帝有力的作为，但他们仍然决定选立一位首领回到埃及，并拒绝了那信息——但以理称之为摩西的“誓言”，且曾由以利亚所预表。
Rather than taking the time to set forth the proofs of the validity of the seven times as a time prophecy, I intend to use some simple logic to prove its validity in another way. For the movement that began in 1798, the final test of 1863 would also represent the final test for the movement of the mighty angel of Revelation eighteen. Inspiration has been very clear what the last test is for both movements.
与其花时间阐述“七次”作为时间预言之有效性的证据，我打算用一些简单的逻辑，以另一种方式证明其有效性。对于始于1798年的运动来说，1863年的最后考验也将代表启示录十八章大能天使之运动的最后考验。启示已经非常清楚地表明这两个运动的最后考验是什么。
“Satan is . . . constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18).” Selected Messages, book 1, 48.
撒但……不断地灌输虚假的东西，要使人偏离真理。撒但最后的欺骗，就是使上帝之灵的见证失去效力。“没有异象，民就灭亡”（箴言29:18）。《精选信息》第一册，第48页。
There is no honest way to take the writings of Ellen White and suggest that she did not fully endorse the seven times of Leviticus twenty-six. Sister White, as we have previously identified in these articles and is well documented in the series titled Habakkuk’s Tables directly informs us that God directed both the 1843 and 1850 charts. She directly teaches that those two tables were a fulfillment of Habakkuk chapter two. Both charts identify the seven times of Leviticus twenty-six as the center point of their respective graphical layout. In both charts the line of the seven times has the cross of Christ as the center of the prophetic line of the seven times.
如果诚实地看待艾伦·怀特的著作，就不可能说她没有完全认可《利未记》二十六章的“七次”。正如我们先前在这些文章中指出的，并且在名为《哈巴谷的表》的系列中有充分记载，怀特姐妹明确告诉我们，上帝指引了1843年和1850年的两张图表。她直接教导说，那两张表就是对《哈巴谷书》第二章的应验。两张图表都把《利未记》二十六章的“七次”作为各自图形布局的中心点。在两张图表中，“七次”的那条线以基督的十字架为这条“七次”预言线的中心。
Along with her endorsements of Habakkuk’s two tables, she has recorded multiple times that we are to continue to present the message that was presented from 1840 through 1844, and every Adventist historian that addresses how the Millerites promoted the message they proclaimed, identifies that they employed the 1843 chart. Not only does she endorse the messages represented upon the charts, and counsel God’s people to continue to present the very same messages that were presented in that history, she also provides multiple passages where she warns that those messages would be attacked throughout the history of God’s remnant people. When she warns of those attacks, she repeatedly identifies that it is the work of God’s watchmen to defend those very truths.
除了承认哈巴谷的两张图表之外，她还多次记载，我们应当继续宣讲1840年至1844年所传的信息；而凡是论述米勒派如何推广其所宣告信息的复临会历史学家都指出，他们使用了1843年图表。她不仅认可这些图表所代表的信息，并劝勉神的子民继续宣讲那段历史中所传讲的同样信息，她还在多处著述中警告，这些信息将在神余民的整个历史过程中遭到攻击。当她警告这些攻击时，她一再指出，捍卫这些真理正是神守望者的职责。
If the charts are incorrect, then the messages they graphically represent are incorrect. If the message the Millerites proclaimed from 1840 through 1844 was incorrect, then Ellen White’s repeated identification that the Millerite message was the foundation is also incorrect. If those messages were incorrect her repeated commands to continue to present those very same truths is false counsel. If the message of the Millerites does not represent the foundations that were to be preserved and guarded from satanic attacks, then those counsels are also erroneous. To reach the conclusion that all these issues associated with the Elijah message of that history is erroneous, would clearly demonstrate that Ellen White was a false prophet.
如果这些图表是错误的，那么它们所图示的信息也是错误的。 如果米勒派在1840年至1844年所宣讲的信息是错误的，那么艾伦·怀特反复认定米勒派的信息是根基的说法也同样错误。 如果那些信息是错误的，她一再吩咐要继续传讲那些同样的真理的指示就是错误的劝告。 如果米勒派的信息并不代表那些应当被保存并守护、免受撒但攻击的根基，那么那些劝告也是错误的。 若认定与那段历史之以利亚信息相关的所有这些问题全都错误，这将清楚地表明艾伦·怀特是个假先知。
Modern Adventism still teaches at their Revelation Seminars that the remnant church would possess the Spirit of Prophecy, which is the testimony of Jesus, but they certainly don’t tell those who they are seeking to draw into church membership that they fully reject Ellen White’s endorsement and warnings connected with those early foundational truths and history. What does the following passage mean to you?
现代复临运动在他们的启示录研讨会上仍然教导，余民教会会拥有预言之灵，也就是耶稣的见证；但他们当然不会告诉那些他们正设法吸引成为会友的人，他们已经完全拒绝怀爱伦对那些早期奠基性真理与历史所作的认可与警告。以下这段文字对你意味着什么？
“We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our past history.” Life Sketches, 196.
“我们对未来没有什么可惧怕的，除非我们忘记了主如何带领我们，以及祂在我们过去历史中的教训。” 生平素描，196。
In 1863, the Millerite movement reached a conclusion and registered as a legal entity with the government that would ultimately form an image to the papacy, which by Ellen White’s definition is the combination of the church with the state.
1863年，米勒派运动告一段落，并向政府注册成为法人实体；而该政府最终将形成教皇制的形象，按怀爱伦的定义，这就是教会与国家的结合。
“In the movements now in progress in the United States to secure for the institutions and usages of the church the support of the state, Protestants are following in the steps of papists. Nay, more, they are opening the door for the Papacy to regain in Protestant America the supremacy which she has lost in the Old World.” The Great Controversy, 573.
在美国正在进行的、为教会的制度与惯例争取国家支持的运动中，新教徒正步天主教徒的后尘。更有甚者，他们正在为教皇制敞开大门，使之在以新教为主的美国重新夺回其在旧世界失去的至上地位。《大争论》，573。
Under the premise that the legal association with the government was part of the necessity for organization, in a time when the youth of the nation were being drafted into the blood bath known as the Civil War, the movement of the Millerites ended. In 1863, both with a printed article and a new chart, the Seventh-day Adventist church rejected the prophecy of slavery which Daniel calls the oath of Moses. In 1850, the Lord had directed His people to make the second table of Habakkuk, and correct the error that He had held his hand over on the 1843 table. The chart ordered in 1850 fully accomplished its purpose, for Ellen White said that she saw “that God was in the publishment of the chart,” while also identifying that the 1850 chart was identified in Habakkuk chapter two.
在以与政府建立法律上的关联是组织所必需的一部分这一前提下，在全国青年被征召投入那场被称为内战的血腥浩劫之际，米勒派的运动结束了。1863年，基督复临安息日会通过一篇印刷的文章和一张新的图表，一并否定了但以理称之为“摩西的誓言”的奴隶制预言。1850年，主曾指示祂的子民制作哈巴谷的第二张表，并更正祂在1843年那张表上曾以手遮盖的错误。1850年所吩咐制作的图表完全达到了其目的，因为怀爱伦说她看见“神在这张图表的出版之事上”，并且指出1850年的这张图表就是哈巴谷书第二章所指的那张。
The purpose of the 1850 chart was the same as the 1843 chart. It was to be the evangelistic tool used to present the message of the third angel to a dying world. In 1863, that message was discarded. The testing process that is typified by the testing process that began at the Red Sea, began with the time prophecy identifying the sanctuary that was to be tread down in verse thirteen of Daniel eight, and the testing process ended with the time prophecy identifying the host that was to be tread down in verse thirteen of Daniel eight.
1850年的图表其目的与1843年的图表相同。它是用来向这垂死的世界传达第三位天使信息的布道工具。1863年，那信息被弃绝。那以红海之始的考验过程为预表的这场考验，开始于但以理书八章十三节中指明将被践踏之圣所的时间预言，并终于同节中指明将被践踏之军旅的时间预言。
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.
我听见有一位圣者在说话，另一位圣者对那位说话的圣者说：“关于常献的祭和使人荒凉的过犯，这异象要到几时才应验，使圣所和军旅都被践踏？”他对我说：“到二千三百日，圣所就必洁净。”但以理书8:13-14。
The testing process that began on October 22, 1844, has the signature of Alpha and Omega. The beginning of that testing process was a time prophecy that represented the sanctuary that was to be trampled down. It was a prophecy that produced great light when fulfilled. The testing process that ended in 1863, has the signature of Alpha and Omega. The ending of that testing process was a time prophecy that represented the host that was to be trampled down. It was a prophecy that was designed to produced great light when fulfilled. It was a time prophecy presented by the Elijah of that history, and when it was rejected and set aside, it produced great darkness.
始于1844年10月22日的试炼过程，带有阿尔法与俄梅伽的印记。那一试炼过程的起点是一则象征将要被践踏的圣所的时间预言。那是一个在应验时带来大光的预言。于1863年结束的试炼过程，带有阿尔法与俄梅伽的印记。那一试炼过程的终点是一则象征将要被践踏的军旅的时间预言。它是一个旨在应验时带来大光的预言。这是一则由那段历史中的以利亚所提出的时间预言，而当它被拒绝并搁置时，就带来了大黑暗。
And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. John 3:19.
这就是定罪：光已经来到世上，世人爱黑暗胜过光，因为他们的行为是恶的。约翰福音 3:19。
The logic that I intend to finish this article with is what I have already noted. Did God through Ellen White endorse the 1843 and 1850 charts?
我打算用我先前已经指出的逻辑来结束本文。上帝是否通过怀爱伦认可了1843年和1850年的图表？
“I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74.
“我看见1843年的图表是由主的手所指引的，不应更改；其上的数字正如祂所要的；祂的手覆在其上，遮掩了其中一些数字里的一个错误，使无人能看见，直到祂把手挪开。”《早期著作》，74。
“I saw that God was in the publishment of the chart by Brother Nichols. I saw that there was a prophecy of this chart in the Bible, and if this chart is designed for God’s people, if it [is] sufficient for one it is for another, and if one needed a new chart painted on a larger scale, all need it just as much.” Manuscript Releases, number 13, 359; 1853.
我看见，尼科尔斯弟兄出版那张图表的事上有神的作为。我看见圣经中有关于这张图表的预言；如果这张图表是为神的子民预备的，它若对一个人足够，对另一个人也同样足够；而若有人需要一张按更大比例绘制的新图表，那么众人也同样需要它。手稿发布，第13卷，第359页；1853年。
Did God through Ellen White endorse the message the Millerites presented during the history of 1840 through 1844?
上帝是否通过怀爱伦认可米勒派在1840年至1844年间所传的信息？
“God is not giving us a new message. We are to proclaim the message that in 1843 and 1844 brought us out of the other churches.” Review and Herald, January 19, 1905.
“上帝并没有赐给我们新的信息。我们应当宣讲那在1843年和1844年使我们从其他教会出来的信息。” 《评论与通讯》，1905年1月19日。
“God bids us give our time and strength to the work of preaching to the people the messages that stirred men and women in 1843 and 1844.” Manuscript Release, Number 760.
“上帝吩咐我们把时间和精力用于这样一项工作：向人们传讲那些在1843年和1844年曾使男女为之振奋的信息。” 手稿发布，第760号。
“All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.
1840年至1844年所传的一切信息，现在都要有力地强调，因为有许多人已经迷失了方向。这些信息要传到所有的教会。
“Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.
基督说：“你们的眼睛有福了，因为看见了；你们的耳朵也有福了，因为听见了。我实在告诉你们：有许多先知和义人想要看你们所看的，却没有看见；想要听你们所听的，却没有听见。”[马太福音 13:16, 17] 在1843年和1844年看见那些事的眼睛有福了。
“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.
信息已经传出。而且在重复这信息上不可拖延，因为时代的征兆正在应验；收尾的工作必须完成。短时间内将有一项伟大的工作要完成。不久，照着上帝的安排，将有一条信息赐下，并要扩展为大声呼喊。那时，但以理要站在他所分定的地位上，作见证。《手稿发布集》，第21卷，第437页。
“The truths that we received in 1841, ‘42, ‘43, and ‘44 are now to be studied and proclaimed. The messages of the first, second, and third angels will in the future be proclaimed with a loud voice. They will be given with earnest determination and in the power of the Spirit.” Manuscript Releases, volume 15, 371.
我们在1841、1842、1843和1844年所领受的真理，现在要加以研究并传扬。第一、第二与第三位天使的信息将来要大声宣告；它们将以诚挚坚定的决心，并靠着圣灵的大能来传扬。《文稿发布》第15卷，第371页。
“We understand the present feebleness and smallness of the work. We have had an experience. In doing the work God has given us, we may go trustingly forward, assured that He will be our efficiency. He will be with us in 1906, as He was with us in 1841, 1842, 1843, and 1844.” Loma Linda Messages, 156.
我们明白目前这项工作的软弱和微小。我们有过这样的经历。在做上帝交托给我们的工作时，我们可以带着信心向前，确信祂必成为我们的能力。祂将在1906年与我们同在，正如祂在1841年、1842年、1843年和1844年与我们同在一样。洛马琳达信息，156。
“Those who stand as teachers and leaders in our institutions are to be sound in the faith and in the principles of the third angel’s message. God wants His people to know that we have the message as He gave it to us in 1843 and 1844.” General Conference Bulletin, April 1, 1903.
在我们各机构中担任教师与领袖的人，在信仰上并在第三位天使信息的原则上都应当坚定而纯正。上帝要祂的子民知道，我们所拥有的信息，正如祂在1843年和1844年赐给我们的那样。总会公报，1903年4月1日。
“The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.
警告已经发出：自从1842、1843、1844年信息临到以来，我们一直在其上建造的信仰根基，不容任何会动摇它的东西进入。我身在这信息之中；从那时起，我一直站在世人面前，忠于上帝赐给我们的亮光。我们并不打算把脚从那平台上挪开；当我们日复一日恳切祈祷、寻求主、寻求亮光的时候，我们的脚就安置在其上。你以为我会放弃上帝赐给我的亮光吗？它要像万古磐石一般。自从它赐下以来，它一直在引导我。《评论与先驱》，1903年4月14日。
Did God through Ellen White warn His people to defend against attacks that would undermine the truths of the Millerite history?
上帝是否借着怀爱伦警告祂的子民，要抵御那些会动摇米勒派历史真理的攻击？
“The great waymarks of truth, showing us our bearings in prophetic history, are to be carefully guarded, lest they be torn down, and replaced with theories that would bring confusion rather than genuine light.” Selected Messages, book 2, 101, 102.
那些真理的重要路标，指示我们在预言史中的方位，应当谨慎守护，免得它们被拆毁，并被那些带来混乱而非真正亮光的理论所取代。《精选信息》第二册，第101、102页。
“Today Satan is seeking opportunities to tear down the waymarks of truth,—the monuments that have been raised up along the way; and we need the experience of the aged workers who have built their house upon the solid rock, who through evil report as well as good report have been steadfast to the truth.” Gospel Workers, 104.
“今天，撒但正伺机拆毁真理的路标——那些沿途竖立起来的纪念碑；我们需要那些把房屋建在坚固的磐石上的年长工人的经验；他们无论遭毁谤或受称赞，都始终忠于真理。” 《福音工人》，第104页。
“God never leaves the world without men who can discern between good and evil, righteousness and unrighteousness. God has men whom he has appointed to stand in the forefront of the battle in times of emergency. In a crisis, he will raise up men as he did in ancient times. Young men will be bidden to link up with the aged standard-bearers, that they may be strengthened and taught by the experience of these faithful ones, who have passed through so many conflicts, and to whom, through the testimonies of his Spirit, God has so often spoken, pointing out the right way and condemning the wrong way. When perils arise, which try the faith of God’s people, these pioneer workers are to recount the experiences of the past, when just such crises came, when the truth was questioned, when strange sentiments, proceeding not from God, were brought in.
上帝从不会让这世界缺少能分辨善恶、公义与不义的人。上帝有祂所委派的人，叫他们在非常时期站在战斗的最前线。在危机中，祂将像古时一样兴起人。青年人将被吩咐与年长的旗手携手，使他们能因这些忠心之人的经验而得坚固并受教；这些人经历了许多争战，上帝也常借着祂灵的见证对他们说话，指明正道，责备歧途。每当危难兴起，考验上帝子民的信心时，这些先驱工人就应当述说以往的经历：当正是这样的危机来到之时，真理遭到质疑，一些并非出于上帝的怪异见解被引入。
“The experience of those aged workers is needed now; for Satan is watching every opportunity to make of no account the old waymarks,—the monuments that have been raised up along the way.” Review and Herald, November 19, 1903.
如今我们需要那些年长工人的经验；因为撒但正窥伺一切机会，要使人把那些古老的路标——沿途竖立起来的纪念碑——看作无足轻重。《评论与通讯》，1903年11月19日。
In 1863 the Millerite movement ended by rejecting the first truth the Elijah of that history had been led to understand. Its final test was based upon the two verses in Daniel eight that identify the trampling down of the sanctuary and the host. The light of the sanctuary was opened at the first of ten tests and darkness was brought upon the host at the last of ten tests.
1863年，米勒派运动因否认那段历史中的以利亚被引导去明白的第一条真理而告终。它最终的考验是基于《但以理书》第八章中两节指出圣所与军被践踏的经文。十个考验中的第一个开启了圣所之光，而十个考验中的最后一个则使黑暗临到军。
“One thing is certain: those Seventh-day Adventists who take their stand under Satan’s banner will first give up their faith in the warnings and reproofs contained in the Testimonies of God’s spirit.
有一点是肯定的：那些选择站在撒但旗帜之下的基督复临安息日会信徒，将首先放弃对上帝之灵的见证中所包含的警告和责备的信心。
“The call to greater consecration and holier service is being made, and will continue to be made. Some who are now voicing Satan’s suggestions will come to their senses. There are those in important positions of trust who do not understand the truth for this time. To them the message must be given. If they receive it, Christ will accept them, and will make them workers together with him. But if they refuse to hear the message, they will take their stand under the black banner of the Prince of Darkness.
呼召人更深献身、更圣洁事奉的声音正在发出，并且还将继续发出。现在替撒但的建议发声的人中，有些将会醒悟过来。有些身居要职、受托重任的人并不明白现今的真理。必须把这信息传给他们。若他们接受，基督就会接纳他们，并使他们与他同工。但若他们拒绝聆听这信息，他们就会站在黑暗之君的黑旗之下。
“I am instructed to say that the precious truth for this time is open more and more clearly to human minds. In a special sense men and women are to eat of Christ’s flesh and drink of his blood. There will be a development of the understanding, for the truth is capable of constant expansion. The divine originator of truth will come into closer and still closer communion with those who follow on to know him. As God’s people receive his word as the bread of heaven, they will know that his goings forth are prepared as the morning. They will receive spiritual strength, as the body receives physical strength when food is eaten.
我奉命要说，此时的宝贵真理正愈来愈清楚地向人的心智显明。在一种特殊的意义上，男女都要吃基督的肉，喝他的血。将会有认识的进展，因为真理能够不断扩展。真理的神圣创始者将与那些继续竭力认识他的人有越来越亲密的相交。神的子民把他的话当作天上的粮来领受的时候，他们就会知道，他的出现如同清晨一般预备妥当。他们将得着属灵的力量，正如身体吃了食物便得着体力。
“We do not half understand the Lord’s plan in taking the children of Israel from Egyptian bondage, and leading them through the wilderness into Canaan.
我们对主把以色列人从埃及的奴役中领出来，并带领他们经过旷野进入迦南的计划，远未明白。
“As we gather up the divine rays shining from the gospel, we shall have a clearer insight into the Jewish economy, and a deeper appreciation of its important truths. Our exploration of truth is yet incomplete. We have gathered up only a few rays of light. Those who are not daily students of the Word will not solve the problems of the Jewish economy. They will not understand the truths taught by the temple service. The work of God is hindered by a worldly understanding of his great plan. The future life will unfold the meaning of the laws that Christ, enshrouded in the pillar of cloud, gave to his people.” Spalding and Magan, 305, 306.
当我们收集起从福音照耀出来的神圣光芒时，我们就会更清楚地洞察犹太制度，并更深刻地体会其中重要的真理。我们对真理的探索尚未完成。我们不过收集了几缕光线。不每天研读上帝的话语的人，不能解决犹太制度中的问题；他们不会明白圣殿礼仪所教导的真理。以上帝伟大计划的世俗式理解，正在阻碍上帝的工作。将来的生命将阐明那位被云柱所笼罩的基督赐给祂子民之律法的意义。Spalding and Magan, 305, 306.
We will continue our consideration of the symbolism of Elijah in connection with 1863 in the next article.
我们将在下一篇文章中继续探讨以利亚的象征意义与1863年的关联。