On page 81 of Early Writings (and “81” is a symbol of one divine High Priest and eighty priests), William Miller’s second dream is recorded. Like unto Nebuchadnezzar, William Miller had two dreams. Nebuchadnezzar’s second dream in chapter four of Daniel, is set within the context of Moses’ “seven times” of Leviticus 26. Miller employed Daniel chapter four to illustrate Leviticus twenty-six’s “seven times” when he taught the 2,520, though he called it the “seven times.” Miller did not recognize that he had been typified by Nebuchadnezzar, but Nebuchadnezzar’s 2,520 days in chapter four, is represented by both the word “scatter” and the fact that it occurs ‘seven times,’ before the dirt brush man arrived in Miller’s dream.
在《早期著作》第81页（而“81”乃是一位神圣大祭司与八十位祭司之象征），记载了威廉·米勒的第二个梦。正如尼布甲尼撒一样，威廉·米勒有两个梦。尼布甲尼撒在但以理书第四章中的第二个梦，是置于摩西在利未记第二十六章所言“七次”的语境之中。米勒在讲授2,520时，采用但以理书第四章来阐明利未记二十六章的“七次”，尽管他称之为“七次”。米勒并未认识到自己已被尼布甲尼撒所预表，但在但以理书第四章中，尼布甲尼撒的2,520天，在米勒的梦里，在那位持尘刷之人到来之前，既借着“分散”一词，也借着其出现“七次”这一事实而被表明。
Miller is called “Father Miller” by Sister White, but not in the pagan way as Catholics do, but in a patriarchal way, like unto father Abraham. Miller is a symbol, he is a covenant man, representing the chain of biblical symbols along the path to the final covenant with the one hundred and forty-four thousand. Joel informs us that in the last days, the old men would dream dreams, and William Miller is the old man of our history, and also the farmer that fulfilled William Tyndale’s prophecy that states, “If God spare my life, ere many years I will cause a boy that driveth the plough shall know more of the Scripture than thou dost.”
米勒被怀特姊妹称为“米勒父”，但并非如天主教徒所为的那种带有异教意味的称呼，而是以族长式的意义，如同“父”亚伯拉罕。米勒是一个象征，他是一个立约之人，代表了在通往与那十四万四千人所立最终之约的道路上，一连串圣经象征的链条。约珥告诉我们，在末后的日子，老年人要作异梦；而威廉·米勒就是我们历史中的那位老者，也正是那位应验了威廉·廷德尔预言的农夫；该预言说：“若上帝保全我的性命，不出多年，我要使赶犁的童子所知的圣经，比你所知的更多。”
“God sent His angel to move upon the heart of a farmer who had not believed the Bible, to lead him to search the prophecies. Angels of God repeatedly visited that chosen one, to guide his mind and open to his understanding prophecies which had ever been dark to God’s people. The commencement of the chain of truth was given to him, and he was led on to search for link after link, until he looked with wonder and admiration upon the Word of God. He saw there a perfect chain of truth. That Word which he had regarded as uninspired now opened before his vision in its beauty and glory. He saw that one portion of Scripture explains another, and when one passage was closed to his understanding, he found in another part of the Word that which explained it. He regarded the sacred Word of God with joy and with the deepest respect and awe.” Early Writings, 230.
“上帝差遣祂的使者感动一个原不信圣经之农夫的心，引导他去查考预言。上帝的天使一再造访这位蒙拣选的人，指引他的心思，并使那些对于上帝子民素来隐晦的预言向他的悟性开启。真理链条的开端赐给了他；他被引导着继续查考，一个环节接着一个环节，直到他以惊奇与赞叹注视上帝的话语。他在那里看见了一条完整的真理链。那原被他视为并非出于默示的话语，如今在他眼前展开其美丽与荣耀。他看见，经上的这一部分解释那一部分；当一段经文对他的理解是封闭的时候，他就在圣言的另一处找到解释它的内容。他以喜乐，并以最深的敬重与敬畏，来看待上帝的圣言。”《早期著作》，230页。
Miller was the farmer who fulfilled Tyndale’s prophecy, and his first publication of the prophetic knowledge he had assembled from the unsealing of Daniel 8:14 was in 1831, two hundred and twenty years after the publication of the King James Version of the Bible. John Wycliff, William Tyndale and the publication of the King James Bible in 1611, represent three waymarks that begins the two-hundred-and-twenty-year prophecy that ends when Tyndale’s plow boy would open God’s Word to the first angel’s message, that was to be followed by two other angels. That first angel arrived in 1798 and the third in 1844. Wycliff, Tyndale and King James connect to the farmer who would fulfill Tyndale’s prediction, and who would symbolize the history of three angels from 1798 unto 1844.
米勒就是应验丁道尔预言的那位农夫；他将从但以理书8:14的开启中所汇集的预言知识，首次付诸出版于1831年，距《钦定版圣经》出版后二百二十年。约翰·威克里夫、威廉·丁道尔以及1611年《钦定版圣经》的出版，构成三处路标，标志着那段二百二十年预言的开始；该预言在丁道尔所言的拉犁的童子为第一位天使的信息开启上帝的话语之时结束，其后还将有另外两位天使相继而来。那第一位天使在1798年临到，第三位在1844年。威克里夫、丁道尔与英王詹姆斯与那位将应验丁道尔预言的农夫相连，而这位农夫将象征自1798年至1844年三位天使的历史。
William Miller’s alpha discovery was the 2,520 years of Leviticus twenty-six and his omega discovery was the 2,300 years of Daniel 8:14. The 2,520 scattering of Judah began in 677 BC and ended in 1844. The 2,300 years of Daniel 8:14 ended in 1844. Both ended together in 1844, and the starting point of the alpha and omega discoveries of William Miller were separated by two hundred and twenty years. “Two hundred and twenty” is a symbol of William Miller, upon two witnesses. The alpha and omega discoveries of Miller are represented by 1798 and 1844. The 2,520 scattering against the northern kingdom ended in 1798, and forty-six years later in 1844 the 2,300 years ended.
威廉·米勒的阿尔法之发现是《利未记》二十六章的二千五百二十年，他的欧米伽之发现是《但以理书》八章十四节的二千三百年。关乎犹大的二千五百二十年的分散起于公元前677年，止于1844年。《但以理书》八章十四节的二千三百年亦于1844年结束。二者同于1844年告终，而威廉·米勒之阿尔法与欧米伽发现的起点相隔二百二十年。“二百二十”乃威廉·米勒的一个象征，凭两位见证人而立。米勒之阿尔法与欧米伽的发现由1798年与1844年所代表。临到以色列北国的二千五百二十年的分散于1798年结束，而四十六年之后的1844年，二千三百年亦告结束。
The 2,520 years that ended in 1798, marks that date and the 2,520 years against Judah, which ended in 1844 produces a two-hundred-and-twenty-year period. This means the 2,520 against Israel produces the prophetic period of forty-six years, and the 2,520 against Judah produces the prophetic period of two hundred and twenty years. The alpha of that period is 677 BC and the omega is 457 BC, which means the alpha of the forty-six-year period and of the two-hundred-and-twenty-year period is represented by the 2,520, and the omega of both of the lines is the 2,300. The two “scatterings” of 2,520 years provide two witnesses of a period that begins with the 2,520 and ends with the 2,300. Both of those lines identify the alpha and omega discoveries of William Miller.
结束于1798年的那段2,520年，标示了这一日期；而结束于1844年的那段针对犹大的2,520年，则构成了一个二百二十年的时期。这意味着，针对以色列的2,520年构成了一个四十六年的预言时期，而针对犹大的2,520年构成了一个二百二十年的预言时期。该二百二十年时期的“阿尔法”是公元前677年，“欧米伽”是公元前457年；这就意味着，四十六年时期与二百二十年时期的“阿尔法”皆由2,520所表征，而两条线的“欧米伽”皆为2,300。两次2,520年的“分散”为一个以2,520为起点、以2,300为终点的时期提供了两个见证。这两条线都指明了威廉·米勒关于“阿尔法”与“欧米伽”的发现。
“William Miller’s Dream
威廉·米勒的梦
“I dreamed that God, by an unseen hand, sent me a curiously wrought casket about ten inches long by six square, made of ebony and pearls curiously inlaid. To the casket there was a key attached. I immediately took the key and opened the casket, when, to my wonder and surprise, I found it filled with all sorts and sizes of jewels, diamonds, precious stones, and gold and silver coin of every dimension and value, beautifully arranged in their several places in the casket; and thus arranged they reflected a light and glory equaled only to the sun.
我梦见上帝借着一只看不见的手，送给我一个做工奇巧的匣子，长约十英寸，六英寸见方，用乌木制成，并以珍珠奇巧镶嵌。匣子上系着一把钥匙。我随即取钥匙打开匣子，谁知令我惊奇不已的是，里面装满了各式各样、大小不一的珠宝、钻石、宝石，以及各种尺寸与价值的金银币，在匣中各就其位，排列得美观整齐；如此陈列，其所反射的光辉与荣耀，唯有太阳可以与之相比。
“I thought it was not my duty to enjoy this wonderful sight alone, although my heart was overjoyed at the brilliancy, beauty, and value of its contents. I therefore placed it on a center table in my room and gave out word that all who had a desire might come and see the most glorious and brilliant sight ever seen by man in this life.
我认为独自享受这奇妙的景象并非我的本分，尽管其中的光辉、美丽与价值令我心中欣喜若狂。于是我把它摆在我房间中央的桌子上，并传话说，凡有意者都可前来一睹世人此生所见过最辉煌、最灿烂的景象。
“The people began to come in, at first few in number, but increasing to a crowd. When they first looked into the casket, they would wonder and shout for joy. But when the spectators increased, everyone would begin to trouble the jewels, taking them out of the casket and scattering them on the table.
人们开始进来，起初人数不多，继而渐增为人群。当他们初次向匣中观望时，便惊异并高声欢呼。但当观者增多时，人人便开始翻弄那些宝石，把它们从匣中取出，散放在桌上。
“I began to think that the owner would require the casket and the jewels again at my hand; and if I suffered them to be scattered, I could never place them in their places in the casket again as before; and felt I should never be able to meet the accountability, for it would be immense. I then began to plead with the people not to handle them, nor to take them out of the casket; but the more I pleaded, the more they scattered; and now they seemed to scatter them all over the room, on the floor and on every piece of furniture in the room.
我开始想到，主人将再向我讨还那宝匣与珠宝；若我容让它们散乱，我便再不能如先前一般，将它们各归其位、安置于宝匣之中；并且觉得自己必不能承担所当负的责任，因为那责任极其重大。于是我便恳切劝请众人不要触碰它们，也不要把它们从宝匣中取出；但我越是恳求，他们越是使之散乱；此时他们似乎已将它们撒得遍满整间屋子，既在地板上，也在屋内每一件家具之上。
“I then saw that among the genuine jewels and coin they had scattered an innumerable quantity of spurious jewels and counterfeit coin. I was highly incensed at their base conduct and ingratitude, and reproved and reproached them for it; but the more I reproved, the more they scattered the spurious jewels and false coin among the genuine.
我这才看到，在真宝石和真币之中，他们散布了数不清的伪宝石和假币。我对他们卑劣的行径和忘恩负义极为愤怒，因而加以责备与谴责；然而我越是责备，他们就越是把伪宝石和假币撒进真宝石和真币之中。
“I then became vexed in my physical soul and began to use physical force to push them out of the room; but while I was pushing out one, three more would enter and bring in dirt and shavings and sand and all manner of rubbish, until they covered every one of the true jewels, diamonds, and coins, which were all excluded from sight. They also tore in pieces my casket and scattered it among the rubbish. I thought no man regarded my sorrow or my anger. I became wholly discouraged and disheartened, and sat down and wept.
于是我这肉身的灵魂烦躁不安，开始用力把他们往屋外推；可我正推出一个，立刻又有三个闯进来，带进尘土、木屑、沙子以及各种杂物，直到把真正的宝石、钻石和钱币全都盖得严严实实，完全从视线中消失了。他们还把我的匣子撕成碎片，丢散在那些杂物里。我以为没有人理会我的悲伤或我的愤怒。我彻底气馁、心灰意冷，坐下来痛哭。
“While I was thus weeping and mourning for my great loss and accountability, I remembered God, and earnestly prayed that He would send me help.
当我为自己巨大的损失与所当承担的责任而如此哭泣哀恸的时候，我记念上帝，并恳切祈求祂差遣帮助临到我。
“Immediately the door opened, and a man entered the room, when the people all left it; and he, having a dirt brush in his hand, opened the windows, and began to brush the dirt and rubbish from the room.
门随即开启，一人于众人皆已离开房间之时进入房内；他手持一把除尘刷，打开窗户，开始将房内的尘土与垃圾刷出。
“I cried to him to forbear, for there were some precious jewels scattered among the rubbish.
我朝他大喊，让他住手，因为垃圾堆里散落着一些珍贵的珠宝。
“He told me to ‘fear not,’ for he would ‘take care of them’.
他吩咐我：“不要惧怕”，因为他要“看顾他们”。
“Then, while he brushed the dirt and rubbish, false jewels and counterfeit coin, all rose and went out of the window like a cloud, and the wind carried them away. In the bustle I closed my eyes for a moment; when I opened them, the rubbish was all gone. The precious jewels, the diamonds, the gold and silver coins, lay scattered in profusion all over the room.
随后，当他刷去尘土、垃圾、假珠宝和假币时，它们便都像云一样腾起，飞出窗外，被风吹走了。在这阵忙乱中，我把眼睛闭了一会儿；等我再睁开时，杂物已经全都不见了。珍贵的珠宝、钻石以及金银币四处散落，遍布屋内各处。
“He then placed on the table a casket, much larger and more beautiful than the former, and gathered up the jewels, the diamonds, the coins, by the handful, and cast them into the casket, till not one was left, although some of the diamonds were not bigger than the point of a pin.
他随即在桌上放了一个比先前那个大得多、也更为精美的宝匣，又把那些宝石、钻石、钱币一把一把地抓起，投进匣中，直到一个也不剩，尽管有些钻石小得不比针尖大。
“He then called upon me to ‘come and see.’
随后他让我‘来看看’。
“I looked into the casket, but my eyes were dazzled with the sight. They shone with ten times their former glory. I thought they had been scoured in the sand by the feet of those wicked persons who had scattered and trod them in the dust. They were arranged in beautiful order in the casket, everyone in its place, without any visible pains of the man who cast them in. I shouted with very joy, and that shout awoke me.” Early Writings, 81–83.
我往匣子里看去，但这景象耀花了我的眼睛。它们发出比先前辉煌十倍的光芒。我想着，它们被那些恶人散落在尘土里、又用脚践踏时，已经被沙砾擦洗过了。它们在匣子里按着美好的次序摆放，每一件都在其位上，看不出把它们投入的人曾费过什么力气。我因大喜而高声呼喊，而那一声呼喊把我唤醒了。早期著作，81-83。
Beginning on page “81,” a symbol of the priests, the dream identifies the history of the Laodicean Seventh-day Adventist church’s work of destroying the foundational truths assembled by Divinity through the humanity of William Miller. The history ends when Miller “shouted with very joy” and the shout “awoke” him. The history represented in the dream concludes at the loud cry of the third angel, which is the climax of the Midnight Cry. The historical narrative of Miller’s dream also represents the waymarks of the Millerite history, and it therefore also represents the parallel history of the movement of the one hundred and forty-four thousand. Just as significant is that the dream’s historical representation also contains a prophetic fractal of the history that began to repeat in 2023.
从第“81”页开始——此页码象征祭司——这梦指明了一段历史：处于老底嘉状态的基督复临安息日会从事摧毁上帝藉着威廉·米勒之人性所汇集之根基真理的工作。该历史终结于米勒“因大喜而喊叫”之时，而这声呼喊又“唤醒”了他。梦中所表征的历史止于第三位天使之大呼喊，这是“午夜呼声”的高潮。米勒之梦的历史叙述亦代表米勒派历史的诸路标，因此也代表十四万四千人之运动的平行历史。同样重要的是，梦之历史表征还包含一个关于自2023年起开始重演之历史的预言性分形。
The jewels of truth that were recognized in the history of the one hundred and forty-four thousand were placed into the public record in 2004 and then again in 2012, when the presentation of Habakkuk’s Tables gathered a group that was destined to be scattered. Those truths were set upon the table in 2004, with the first presentation of the truths which had been unsealed in 1989. A “few” considered the message then, but in 2012, the series of 95 presentations titled Habakkuk’s Tables brought in a crowd, for the “people began to come in, at first few in number, but increasing to a crowd.”
在十四万四千人的历史中所被辨认出来的真理之珍宝，于2004年被载入公开记录，随后在2012年再次被载入；当时《哈巴谷的表》的阐述聚集了一群注定将被分散的人。那些真理在2004年被置于案上，即对那些于1989年开启的真理的首次阐述。彼时只有“少数人”思量这信息，但在2012年，95场题为《哈巴谷的表》的系列讲座引来了人群，因为“人们开始进来，起初人数寥寥，随后增至成群”。
From 2012 unto July 18, 2020 those truths were progressively scattered and covered with rubbish. On July 18, 2020, the proponents of the message of Habakkuk’s Tables were scattered for a period of three and a half days.
自2012年直至2020年7月18日，那些真理逐渐被分散，并被废弃物所掩盖。2020年7月18日，哈巴谷之版信息的倡导者被分散，为期三日半。
And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. Revelation 11:7–10.
他们作完见证的时候，从无底坑上来的兽必与他们争战，胜过他们，并将他们杀害。他们的尸首要陈尸在那大城的街上；按着灵意称为所多玛和埃及，就是我们的主被钉十字架之处。从各民、各族、各方、各国的人都要观看他们的尸首三天半，也不准把他们的尸首安放在坟墓里。住在地上的人因他们而欢喜快乐，彼此赠送礼物，因为这两位先知曾使住在地上的人受痛苦。启示录 11:7-10。
On Sabbath, December 30, 2023 Future for America joined a zoom meeting for its first public meeting since July 18, 2020. December 30, 2023 is 1,260 days after July 18, 2020, or “three days and an half.” While Elijah and Moses were dead in the street, the other class is “rejoicing.” Future for America had returned to publishing the prophetic message in July of 2023, for the message that was then to go to the entire earth, would of prophetic necessity need to come from the “wilderness.” Three and a half days, or 1,260 days are a wilderness.
2023年12月30日安息日，Future for America 参加了一次Zoom会议，这是自2020年7月18日以来的首次公开聚会。2023年12月30日距离2020年7月18日相隔1,260天，亦即“三日半”。当以利亚与摩西死在街上之时，另一班人却在“欢喜”。Future for America 已于2023年7月恢复发表预言信息，因为那时要传遍全地的信息，按预言的必然性，必须出自“旷野”。三日半，或1,260天，乃是旷野。
And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. Revelation 12:6.
那女人就逃到旷野，在那里有神为她预备的地方，使她在那里被供养一千二百六十日。启示录 12:6。
The “wilderness” is “a thousand two hundred and threescore days,” which is 1,260 days, which is also “three days and a half,” and is represented in Revelation 12:6, and “126” is a tithe of 1,260. One of the amazing truths that was then unsealed was the need of repentance in fulfillment of the prayer of the “seven times” in Leviticus twenty-six.
“旷野”就是“一千二百六十日”，亦即1,260日，也就是“三日半”，并在《启示录》12:6中有所体现；而“126”是1,260的什一。那时所开启的惊人真理之一，乃是为应验《利未记》二十六章中“七次”的祷告而必须悔改。
1,260 days is also a symbol of 2,520 days. The “seven times” against the northern kingdom began in 723 BC and ended in 1798. The midpoint is 538, thus creating 1,260 years that paganism trampled down the sanctuary and host followed by 1,260 that papalism trampled down the sanctuary and host. This prophetic structure is aligned with the 1,260 days from Christ’s baptism to the cross, that is followed by 1,260 prophetic days unto 34 AD, when the gospel went to the Gentiles. Thus, upon two witnesses 1,260 is part of 2,520 days, or Moses’ “seven times” of Leviticus twenty-six.
1260日亦为2520日之象征。加于北方王国的“七次”始于公元前723年，终于公元1798年。其中点在公元538年，于是形成前后各1260年的两段时期：先是异教践踏圣所与军旅，继之教皇权践踏圣所与军旅。此预言结构与自基督受洗至被钉十字架的1260日相一致；随后又有1260个预言性的日子，直至公元34年，福音传及外邦人。因此，凭着两重见证，1260乃2520日之一部分，即利未记二十六章中摩西所言的“七次”。
The voice in the wilderness period beginning on Sabbath, July 18, 2020 unto Sabbath, December 30, 2023 began to cry in July of 2023, and when the “wilderness” period ended on Sabbath, December 30, 2023 the resurrection of Moses and Elijah arrived. The message of the voice identified that the waymark of the parallel first disappointments in every reform movement explained the false prediction of July 18, 2020, in the context of the parable of the ten virgins. It called men and women to the repentance represented by the Leviticus twenty-six prayer. Miller’s dream represents that very repentance when he records, “While I was thus weeping and mourning for my great loss and accountability, I remembered God, and earnestly prayed that He would send me help.”
自2020年7月18日（安息日）至2023年12月30日（安息日）的“旷野之声”时期，那声音于2023年7月开始呼喊；而当“旷野”时期于2023年12月30日（安息日）结束时，摩西与以利亚的复活便临到了。那声音的信息指出，在十童女比喻的语境中，各次改革运动中彼此平行的第一次失望这一路标，解释了对2020年7月18日所作的错误预测。它呼召男女进入由《利未记》第二十六章之祷告所表征的悔改。米勒的梦正表明那样的悔改，他记述说：“当我为自己重大之损失与所当承担的责任而如此哭泣哀恸之时，我想念神，并恳切祈求祂差遣帮助临到我。”
Come and See
你们来看
Miller’s dream is divided by two expressions of “come and see.” The first time Miller invites people to “come and see,” and the second time the “dirt brush man” invites Miller to come and see. “Come and see” is a prophetic symbol that identifies a prophetic truth that is unsealed. The first four seals each contain the command to “come and see.”
米勒之梦由两处“来观看”的表述所分隔。第一次是米勒邀请众人“来观看”，第二次则是“尘刷之人”邀请米勒前来观看。“来观看”乃先知性的象征，用以指认已启封的先知真理。前四印各自皆包含“来观看”的命令。
And I saw when the Lamb opened one of the seals, and I heard, as it were the noise of thunder, one of the four beasts saying, Come and see. … And when he had opened the second seal, I heard the second beast say, Come and see. … And when he had opened the third seal, I heard the third beast say, Come and see. … And when he had opened the fourth seal, I heard the voice of the fourth beast say, Come and see. Revelation 6:1, 3, 5, 7.
我看见羔羊揭开其中一个印的时候，我又听见四活物中的一个，声音如雷，说：“来，观看。” ... 当他揭开第二印的时候，我听见第二个活物说：“来，观看。” ... 当他揭开第三印的时候，我听见第三个活物说：“来，观看。” ... 当他揭开第四印的时候，我听见第四个活物的声音说：“来，观看。” 启示录 6:1、3、5、7。
The “come and see” in the beginning of Miller’s dream is the alpha and the ending “come and see” is the omega. The dream identifies the unsealing in the beginning of the dream as jewels that when “arranged they reflected a light and glory equaled only to the sun.” When Christ invited Miller to “come and see” the omega, Miller says, “my eyes were dazzled with the sight. They shone with ten times their former glory.” The alpha light was as the sun and the omega light was ten times the sun.
米勒之梦开端的“你来观看”是阿尔法，而末尾的“你来观看”是俄梅伽。此梦把梦始的启封指称为宝石，这些宝石“经排列之后，所反射的光与荣耀，惟有太阳可以与之相匹”。当基督邀请米勒“你来观看”那俄梅伽之时，米勒说：“我的眼目为所见之景所炫目。那光辉比先前大十倍。”阿尔法之光如太阳，俄梅伽之光则为太阳之十倍。
Scatter
分散
Miller’s mourning and repentance is represented at the end of the period that began with the first “come and see,” and the last “come and see.” In the period which begins with Miller’s unsealing a message to the people and then ends with Christ unsealing a message to Miller, the word “scatter” is represented “seven times.” Miller will use the word again, but between the first and last unsealing, “scatter” is expressed “seven times.” The Bible identifies the judgment of the “seven times” with the word, “scatter.”
米勒的哀恸与悔改显于那一时期的末尾；该时期始于第一次的“来且看”，终于最后一次的“来且看”。在那一时期——始于米勒为百姓解封一则信息，终于基督为米勒解封一则信息——“分散”一词被呈现“七次”。米勒此后还会再次使用此词，但在第一次与最后一次解封之间，“分散”已被表达“七次”。圣经以“分散”一词来界定“七次”的审判。
And I will scatter you among the heathen, and will draw out a sword after you: and your land shall be desolate, and your cities waste. Leviticus 26:33.
我必将你们分散在列国中，又拔刀在你们后头追赶；你们的地必荒凉，你们的城邑必荒废。利未记 26:33。
The very first truth Miller discovered was the “seven times” of Leviticus twenty-six, and in his dream the period between Miller’s message being published and Christ’s message being published, all the foundational truths represented by the work of William Miller were to be covered with the rubbish and counterfeit coins of the theologians of Laodicean Seventh-day Adventism. That rejection of the foundational truths is represented as seven scatterings within the history between the alpha and omega. The “seven times” is a symbol of the work of William Miller, which in turn are the foundations of Seventh-day Adventism, of which; the 2,300 days of Daniel 8:14 are the central pillar of that very foundation. What this identifies is that the 2,520 years of scattering that was the first, or alpha discovery of William Miller marks the beginning of a period, that ended with the omega discovery of William Miller, which was the 2,300 days.
米勒所发现的第一项真理，就是《利未记》二十六章的“七次”；并且，在他的梦中，在米勒的信息公诸于世与基督的信息公诸于世之间的那段时期，凡由威廉·米勒之工作所代表的一切根基真理，都要被老底嘉时期的基督复临安息日会神学家的糟粕与伪币所掩盖。那种对根基真理的弃绝，被表征为在阿尔法与欧米伽之间的历史中的七次分散。“七次”是威廉·米勒之工作的一个象征，而他的工作反过来构成基督复临安息日会的根基；在这根基之中，《但以理书》8:14的二千三百日乃是其中的中心柱石。由此所指明的是：作为威廉·米勒首要（或阿尔法）之发现的二千五百二十年的分散期，标志着一段时期的开端；这段时期以威廉·米勒的欧米伽之发现——二千三百日——而告终。
When Laodicean Seventh-day Adventism set aside the “seven times” in 1863, they set aside William Miller’s first discovery, which would be his alpha discovery and his foundational discovery. The last of Miller’s discoveries was the 2,300 days, which was his omega discovery and his capstone discovery. The “seven times” that concluded in 1798 marked the 2,520 and the 2,300 days were marked in 1844.
当老底嘉式的基督复临安息日会在1863年搁置“七次”时，他们便搁置了威廉·米勒的第一个发现；那乃是他的阿尔法之发现，也是他奠基性的发现。米勒最后的发现是二千三百日，那是他的俄梅伽之发现，也是他的顶石之发现。于1798年告终的“七次”标示了二千五百二十，而二千三百日则以1844年为标志。
It is the dirt brush man who assembles the jewels after they are scattered for seven times. Then the casket is larger and more beautiful and shines ten times brighter than the sun. Ten is a symbol of a test, and those jewels therefore shine at the test over the day of the sun, so Miller’s dream begins in 1798 and ends at the loud cry of the third angel at the Sunday law.
宝石被分散了七次之后，正是那位手持尘刷的人将它们重新聚集起来。于是那匣子变得更大、更美，光辉比日头强十倍。十是考验的象征，因此，那些宝石就在关于太阳之日的考验中发光。所以，米勒的异梦起于1798年，止于星期日法令时第三位天使的大呼喊。
The history of the Millerites from 1798 unto 1863 is also the history from 1798 until the soon-coming Sunday law. The history represented in William Miller’s dream that occurs between Miller saying “come and see” unto the Dirt Brush man saying “come and see,” is both the period of 1798 unto 1863, and also the period of 1798 unto the Sunday law. The line that ends in 1863 is a prophetic fractal of the line that begins in 1798 and ends at the Sunday law. Both those lines are represented in Miller’s dream.
米勒派自1798年至1863年的历史，同时也是自1798年直到即将来临的星期日法令的历史。在威廉·米勒的梦中，介于米勒说“来观看”与持尘刷者说“来观看”之间所表征的历史，既是自1798年至1863年的时期，也是自1798年至星期日法令的时期。止于1863年的那条线，是自1798年开始并止于星期日法令的那条线的预言性分形。这两条线都在威廉·米勒的梦中得到表征。
The closed door on October 22, 1844 typifies the closed door at the Sunday law. The prophecy of 2,300 years that was fulfilled in 1844, typifies the Sunday law.
1844年10月22日的关门，预表在星期日法令时的关门。那在1844年应验的二千三百年的预言，预表星期日法令。
“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.
“基督作为我们的大祭司进入至圣所，为要洁净圣所，这事见于但以理书8:14；人子来到亘古常在者面前，如但以理书7:13所呈现的；以及主来到祂的殿，正如玛拉基所预言的，都是同一事件的描述；这也由新郎来赴婚筵一事所表征，即基督在马太福音25章十个童女的比喻中所描述的。”《善恶之争》，426页。
Lines
线条
The omega of Miller’s discoveries was the 2,300-year prophecy, so both 1844 and the Sunday law are represented by the 2,300 years. This means that the 2,520 is the alpha and the 2,300 is the omega of both lines; one line concludes in 1863, and the other line concludes at the Sunday law. On both lines the 2,520 prophecy is the alpha, and or the foundation stone. The fractal of 1798 unto 1863 in the foundational history of the Millerites, also aligns with another fractal in the omega, capstone history of the one hundred and forty-four thousand.
米勒之发现的俄梅伽，是二千三百年的预言，因此，1844年与星期日法令皆由二千三百年所表征。这就意味着，在两条线中，二千五百二十的预言是阿尔法，而二千三百的预言是俄梅伽；其中一条线于1863年告终，另一条线则于星期日法令告终。在两条线中，二千五百二十的预言乃阿尔法，且或为基石。米勒派奠基历史中自1798年至1863年的那个分形，也与十四万四千人的俄梅伽、顶石历史中的另一个分形相契合。
At 9/11 God called His people to return to Jeremiah’s old paths, which are the foundations, which are in turn represented by the messenger of the foundational history, who is in turn represented by his foundational alpha discovery of the “seven times.” The “seven times” is the symbol of the foundations of the one hundred and forty-four thousand, and at 9/11 the sealing of that group began with the testing message of the foundations, represented by the very first foundational truth of William Miller and Adventism. At 9/11 the sealing time began and at the soon-coming Sunday law the sealing time of the one hundred and forty-four thousand concludes.
在9/11之时，神呼召祂的百姓回到耶利米所说的古道；这古道就是根基，而这些根基又由奠基历史的使者所表征，而这位使者又由他那关于“七次”的根基性阿尔法发现所表征。“七次”乃是十四万四千人之根基的象征；并且在9/11之时，那一班人的盖印以根基的考验信息为始，而此信息乃以威廉·米勒与复临运动最初的根基真理为表征。在9/11之时，盖印的时期已经开始；而在即将来临的星期日法令之时，十四万四千人的盖印时期将告结束。
That history is a fractal that begins with 2,520 and ends with 2,300, and that history is therefore the third line of prophetic history represented in William Miller’s dream. The 2,520 was fulfilled in 1798 and the 2,300 in 1844. The work represented by the two lines is the work of Christ in combining His divinity with our humanity. It is the work of changing a sinner into a saint, restoring the higher nature to its rightful throne over the lower nature. For this reason, the human body takes 2,520 days to totally reproduce every cell in the body, and that very same body is based upon 23 male chromosomes combined with 23 female chromosomes. Together they produce a living temple, which is represented as the number “46,” which is the period of 1798 to 1844, which is the period of William Miller’s dream from the 2,520 in 1798 unto the 2,300 in 1844.
那段历史乃是一个以2520开端、以2300为终结的分形；因此，那段历史就是威廉·米勒之梦所表征的先知历史中的第三条线。2520在1798年应验，2300在1844年应验。这两条线所表征的工作，就是基督将祂的神性与我们的人性联合之工；这乃是将罪人变化为圣徒之工，使较高的本性复位于其正当的宝座之上，辖制较低的本性。因此，人类的身体需要2520天才能完全更替全身每一个细胞；而这同一个身体又是以来自男性的23条染色体与来自女性的23条染色体相结合为其基础。二者共同构成一个活的殿宇，这殿宇以数字"46"所表征；"46"即1798年至1844年的时期，也就是威廉·米勒之梦中，从1798年的2520直到1844年的2300的那一段时期。
William Miller’s dream also contains another fractal of note. From 9/11 unto the Sunday law is a fractal of 1798 unto the Sunday law, as in 1798 unto 1863. 2023 unto the Sunday law is a fractal of 9/11 unto the Sunday law, and this is the history that all of the lines within Miller’s dream point to as the omega of them all. This is the period where the original truths are magnified ten times the sun.
威廉·米勒之梦还包含另一个值得注意的分形。自9/11至星期日法令，乃自1798至星期日法令之分形，正如自1798至1863那样。自2023至星期日法令，乃自9/11至星期日法令之分形，而此即威廉·米勒之梦中诸线所共同指向、并被视为它们全部之欧米伽的那段历史。此乃原初之真理被放大至太阳十倍之时期。
The Two Bustles
两件裙撑
In the 1840’s, the word “bustle” (as a noun) commonly meant energetic, busy, or noisy activity—often with a sense of fuss, excitement, hurry, or agitation. It referred to lively movement, commotion, or bustling about, whether in a crowd, a household, a marketplace, or during a particular event. The “bustle” of Miller’s dream would thus describe the immediate flurry of activity, excitement, or urgent business happening right then—the transient stir or commotion of the present situation or occasion.
在19世纪40年代，“bustle”（作名词）通常意指精力充沛、繁忙或喧闹的活动——常带有忙乱、兴奋、匆促或骚动的意味。它指活跃的移动、骚动或忙碌奔走，无论是在人人聚集的人群中、在家庭里、在集市上，还是在某一特定事件期间。因而，“米勒之梦”中的“bustle”所描述的，乃当时即刻出现的一阵活动、兴奋或紧迫事务——即当前情境或场合中转瞬即逝的骚动或喧腾。
Miller states, “Then, while he brushed the dirt and rubbish, false jewels and counterfeit coin, all rose and went out of the window like a cloud, and the wind carried them away. In the bustle I closed my eyes for a moment; when I opened them, the rubbish was all gone.”
米勒说：“随后，正当他扫拂尘土与杂物、假宝石与伪币之际，它们全都如云般升起，从窗户飘出，风把它们带走。在这纷扰之中，我片刻闭上眼睛；当我再睁开时，杂物已尽无存。”
The “bustle” identifies two points in Miller’s dream; The first when the crowd is scattering the jewels, and then when the dirt brush man opens the windows and begins to sweep out the false jewels. The first and alpha bustle is the covering up of the jewels and the second and omega bustle is the restoration of the jewels. During the bustle, Miller closed his eyes. Miller was laid to rest in 1849, the very point that Christ was stretching forth His hand a second time to gather the remnant of His people. Miller then closed his eyes, and in 1850 his truths were again placed upon a table in fulfillment of Habakkuk’s command to write the vision and make it plain. That bustle period, Miller closes his eyes and when he awakes the jewels are in the process of being restored.
“骚动”标明了米勒之梦中的两个时点：其一，人群将宝石四散抛撒之时；其二，拿着扫帚的人打开窗户，开始把伪宝石扫出之时。第一个、阿尔法的“骚动”，乃是对宝石的掩盖；第二个、欧米伽的“骚动”，乃是宝石的复原。在这段骚动期间，米勒闭上了眼睛。米勒于1849年安息，正当基督第二次伸出祂的手，招聚祂子民中的余民之时。随后米勒闭目，而在1850年，他的真理又一次被陈列于案上，以应验哈巴谷“要将异象写明，使之显明”的命令。在那段骚动期间，米勒闭上眼睛；及至他醒来时，宝石正处于复原的进程之中。
The second bustle in his dream takes place when the ensign of the one hundred and forty-four thousand is being resurrected, purged and purified as the ensign which Zechariah identifies as jewels upon a crown.
他梦中的第二次骚动发生在那十四万四千人的旌旗，作为撒迦利亚所指称为冠冕上宝石的旌旗，被复起、涤除并洁净之时。
And the Lord their God shall save them in that day as the flock of his people: for they shall be as the stones of a crown, lifted up as an ensign upon his land. For how great is his goodness, and how great is his beauty! corn shall make the young men cheerful, and new wine the maids. Ask ye of the Lord rain in the time of the latter rain; so the Lord shall make bright clouds, and give them showers of rain, to every one grass in the field. For the idols have spoken vanity, and the diviners have seen a lie, and have told false dreams; they comfort in vain: therefore they went their way as a flock, they were troubled, because there was no shepherd. Mine anger was kindled against the shepherds, and I punished the goats: for the Lord of hosts hath visited his flock the house of Judah, and hath made them as his goodly horse in the battle. Zechariah 9:16–10:3.
当日，耶和华他们的神必拯救他们，作他百姓的羊群；因为他们必像冠冕上的宝石，在他的地上被高举如旌旗。他的恩慈何等大，他的荣美何等大！五谷使少男欢欣，新酒使处女喜乐。你们当在晚雨的时候向耶和华求雨；耶和华就造出闪光的云彩，赐下阵雨，使众人各人的田间有草。因为家神说虚空的话，占卜者看见虚谎，并述说虚假的梦；他们徒然安慰人。因此他们如羊群流离，因无牧人而受困苦。我向牧人发怒，也惩罚公山羊；因为万军之耶和华眷顾他的群羊，就是犹大家，使他们如他在战场上的华美战马。撒迦利亚书9:16—10:3。
The “flock of His people” are both an ensign and stones (jewels) upon a crown. The flock of His people are identified during the latter rain, for the command is to ask for the latter rain in the time of the latter rain. The flock is contrasted with the “flock” that went their own way, rather than the way of Jeremiah’s old paths. In the time of the latter rain the jewels that are His flock will be His goodly horse in the battle. That “goodly horse” is the church triumphant, represented in the first Christian bride, symbolized by Peter who, as a white horse in the period of the first seal went forth conquering and to conquer.
“祂百姓的羊群”既是旌旗，也是冠冕上的宝石（珍宝）。祂百姓的羊群是在晚雨期间得以显明的，因为所下的命令是：要在晚雨的时候求晚雨。这羊群与那走自己道路、不行耶利米所指古道之路的“羊群”形成对照。在晚雨的时候，那些作为祂羊群的宝石将成为祂在阵上的佳美战马。那“佳美的战马”就是得胜的教会，表征于初代基督的新妇；此新妇由彼得所象征，他在第一印的时期如同白马，出去胜了又要胜。
And I saw when the Lamb opened one of the seals, and I heard, as it were the noise of thunder, one of the four beasts saying, Come and see. And I saw, and behold a white horse: and he that sat on him had a bow; and a crown was given unto him: and he went forth conquering, and to conquer. Revelation 6:1, 2.
我看见羔羊揭开一个印的时候，听见四活物中的一个发出仿佛雷的响声，说：“来，你来看。”我就看见，看哪，有一匹白马；骑在其上的拿着弓，又有一顶冠冕赐给他；他便出去，胜了又要胜。启示录 6:1、2。
Peter therefore is the symbol of the first Christian church of the apostles during the Pentecostal outpouring of the rain, and the symbol of the last Christian church during the latter rain, that was typified by the Pentecostal outpouring.
因此，彼得乃象征使徒时代在五旬节前雨浇灌期间的初代基督教会，并象征晚雨时期的末后基督教会；而这晚雨乃为五旬节的浇灌所预表。
And I saw heaven opened, and behold a white horse; and he that sat upon him was called Faithful and True, and in righteousness he doth judge and make war. His eyes were as a flame of fire, and on his head were many crowns; and he had a name written, that no man knew, but he himself. And he was clothed with a vesture dipped in blood: and his name is called The Word of God. And the armies which were in heaven followed him upon white horses, clothed in fine linen, white and clean. Revelation 19:11–14.
我看见天开了，看哪，一匹白马；骑在其上的那位，名为信实而真实，他按着公义施行审判，并进行征战。他的眼目如火焰，头上戴着许多冠冕；他又有一个名字写着，除了他自己，没有人知道。他穿着浸过血的衣袍；他的名为神之道。在天上的众军，骑着白马，身穿洁白细麻衣，跟随他而来。启示录19:11-14
The white horses represent Christ’s army that are resurrected in Ezekiel 37, and they are the church triumphant, and they are stones in a crown, for Christ establishes His kingdom of glory in the time of the latter rain. As representatives of His kingdom the one hundred and forty-four thousand are jewels upon the crown which is the symbol of the kingdom he receives at the conclusion of the 2,300 days, which was both October 22, 1844 and will be again at the Sunday law. That kingdom of white horses is raised up during the latter rain, when the windows of heaven are opened, for John saw the white horse when heaven was opened.
白马象征基督的军队；这军队在以西结书三十七章中被复活，他们就是凯旋的教会，也是冠冕上的宝石，因为基督在晚雨时期建立祂荣耀的国度。作为祂国度的代表，十四万四千人是冠冕上的宝石；这冠冕乃那国度之象征，而那国度是祂在二千三百日结束之时所领受的，这一终点既是1844年10月22日，也将在星期日法令之时再次发生。那白马的国度在晚雨期间被兴起，当天上的窗户开启之时，因为约翰在天开的时候看见了那白马。
In the alpha bustle of 1849, Miller closed his eyes in death, for a little moment. Miller was Elijah, and Elijah died on July 18, 2020, and he laid in the street for 1,260 days until he reached the omega bustle and was then awakened. His awakening is marked as arriving when the dirt brush man opened the window of heaven to sweep out the rubbish. The army of white horses is raised when heaven’s window is opened, and when that occurs a separation of true and false is identified. That separation is also identified in the book of Malachi.
在1849年之阿尔法喧嚣中，米勒闭目而逝，仅片刻。米勒就是以利亚，而以利亚于2020年7月18日去世，他在街上躺卧了一千二百六十日，直到进入欧米伽喧嚣，随后被唤醒。他的觉醒之到来，以执尘刷之人开启天上的窗户以扫出污秽为记号。当天上的窗户被开启时，白马之军旅被兴起；而当此事发生之时，真与伪的分别便被指认出来。那样的分别也在《玛拉基书》中被指认。
Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it. Malachi 3:10.
你们要把全部的十分之一都带到库房，使我的家里有食物；你们可以因此试试我——万军之耶和华说——看我是否为你们敞开天上的窗户，倾注祝福给你们，直到无处可容。玛拉基书 3:10
The spirits of the prophets are subject unto the prophets, and John in Revelation, Miller’s dream and Malachi provide three witnesses of the time when the windows of heaven are opened. In Miller’s dream it is at the omega of the call to “come and see.” The bustle in the alpha was when the scattering began, and the omega is when the gathering begins.
先知之灵乃顺服先知；而《启示录》的约翰、米勒的异梦以及玛拉基，就天上的窗户敞开的时间，提供了三重见证。在米勒的异梦中，乃是在“来且看”之呼召的欧米伽时刻。阿尔法中的骚动，乃是分散开始的时候；而欧米伽则是聚集开始的时候。
Before we proceed further into Miller’s dream we want to include James White’s commentary on the dream. James White identifies the true jewels as God’s true people and the counterfeit jewels as the wicked. I identify the jewels as truths contrasted with error. The jewels and the counterfeit jewels are both the message and the messengers contrasted with error and false messengers.
在我们进一步探讨米勒的梦之前，我们愿意纳入詹姆斯·怀特对该梦的评注。詹姆斯·怀特将真宝石界定为上帝的真子民，将伪宝石界定为恶人。我则将宝石界定为与谬误相对的真理。宝石与伪宝石，既象征信息，也象征使者，并与谬误及假使者相对照。
“BROTHER MILLER’S DREAM
米勒弟兄之梦
“The following dream was published in the Advent Herald, more than two years since. I then saw that it clearly marked out our past second advent experience, and that God gave the dream for the benefit of the scattered flock.
下面这个梦在两年多以前发表在《Advent Herald》上。那时我看出，它清楚地勾勒出我们过去有关第二次降临的经历，并且上帝赐下这个梦，是为了分散的羊群的益处。
“Among the signs of the near approach of the great and the terrible day of the Lord, God has placed dreams. See Joel 2:28–31; Acts 2:17–20. Dreams may come in three ways; first, ‘through the multitude of business.’ See Ecclesiastes 5:3. Second, those who are under the foul spirit and deception of Satan, may have dreams through his influence. See Deuteronomy 8:1–5; Jeremiah 23:25–28; 27:9; 29:8; Zechariah 10:2; Jude 8. And third, God has always taught, and still teaches his people more or less by dreams, which come through the agency of angels and the Holy Spirit. Those who stand in the clear light of truth will know when God gives them a dream; and such will not be deceived and led astray by false dreams.
在主那大而可畏的日子临近的诸多预兆中，神把梦也列在其中。参见约珥书2:28-31；使徒行传2:17-20。梦可能有三种来源：第一，“因事务繁多”。参见传道书5:3。第二，受撒但污秽之灵及其迷惑辖制的人，可能在其影响下作梦。参见申命记8:1-5；耶利米书23:25-28；27:9；29:8；撒迦利亚书10:2；犹大书8节。第三，神一直并仍然或多或少地借着梦教导他的子民，这些梦是借着天使与圣灵的工作而来。凡站在真理光明中的人，会知道何时是神给他们的梦；这样的人不会被虚假的梦欺骗并引入歧途。
“‘And he said, Hear now my words; if there be a prophet among you, I the Lord will make myself known unto him in a vision, and will speak unto him in a dream.’ Numbers 12:6. Said Jacob, ‘The angel of the Lord spake unto me in a dream.’ Genesis 31:2. ‘And God came to Laban the Syrian in a dream by night.’ Genesis 31:24. Read the dreams of Joseph, [Genesis 37:5–9,] and then the interesting story of their fulfilment in Egypt. ‘In Gibeon the Lord appeared to Solomon in a dream by night.’ 1 Kings 3:55. The great important image of the second chapter of Daniel was given in a dream, also the four beasts, etc. of the seventh chapter. When Herod sought to destroy the infant Saviour Joseph was warned in a dream to flee into Egypt. Matthew 2:13.
“他说：‘现在请听我的话：你们中间若有先知，我耶和华必在异象中向他显现，并在梦中与他说话。’民数记12:6。雅各说：‘耶和华的使者在梦中对我说话。’创世记31:2。‘夜间，神在梦中临到亚兰人拉班。’创世记31:24。请阅读约瑟的梦［创世记37:5-9，］，然后再读它们在埃及应验的引人入胜的记述。“在基遍，夜间耶和华在梦中向所罗门显现。”列王纪上3:55。但以理书第二章那极其重要的大像，是在梦中赐下的；第七章中的四兽等亦然。当希律图谋毁灭婴孩救主之时，约瑟在梦中蒙警告，逃往埃及。马太福音2:13。”
“‘And it shall come to pass in the LAST DAYS, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams.’ Acts 2:17.
“神说：在末后的日子，我要将我的灵浇灌凡有血气的；你们的儿女要说预言；你们的少年人要见异象；你们的老年人要作异梦。” 使徒行传 2:17。
“The gift of prophecy, by dreams and visions, is here the fruit of the Holy Spirit, and in the last days is to be manifested sufficiently to constitute a sign. It is one of the gifts of the gospel church.
预言的恩赐，借着梦和异象，在这里乃是圣灵的果子，并且在末后的日子将充分显明，足以构成一个记号。它是福音教会的恩赐之一。
“‘And he gave some apostles; and some PROPHETS; and some evangelists; and some pastors and teachers; For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ.’ Ephesians 4:11, 12.
“他所赐的，有使徒，有先知，有传福音者，有牧者和教师；为要成全圣徒，为事奉的工作，为建造基督的身体。” 以弗所书 4:11、12。
“‘And God hath set some in the church, first apostles, secondarily PROPHETS,’ etc. 1 Corinthians 12:28. ‘Despise not PROPHESYINGS.’ 1 Thessalonians 5:20. See also Acts 13:1; 21:9; Romans 7:6; 1 Corinthians 14:1, 24, 39. Prophets or prophesyings are for the edification of the church of Christ; and there is no evidence that can be produced from the word of God, that they were to cease before evangelists, pastors and teachers were to cease. But says the objector, ‘There has been so many false visions and dreams that I can not have confidence in anything of the kind.’ It is true that Satan has his counterfeit. He always had false prophets, and certainly we may expect them now in this his last hour of deception and triumph. Those who reject such special revelations because the counterfeit exists, may with equal propriety go a little farther and deny that God ever revealed himself to man in a dream or a vision, for the counterfeit always existed.
“神在教会中所设立的，第一是使徒，第二是先知”等等。哥林多前书 12:28。“不可藐视先知的预言。”帖撒罗尼迦前书 5:20。另参 使徒行传 13:1；21:9；罗马书 7:6；哥林多前书 14:1、24、39。先知或预言是为着基督教会的造就；并且从神的话语中无法提出任何证据，证明先知或预言要先于传福音者、牧者与教师的职分停止。然而反对者说：“既有如此多的假异象和假梦，我对这类事情无法有任何信心。”诚然，撒但确有他的伪造之物。他一向有假先知；而且，在他这欺骗与凯旋的末后时刻，我们当然可以预期他们的出现。那些因为存在伪造之物而拒绝此类特殊启示的人，同样可以更进一步，否认神曾在梦中或异象中向人启示自己，因为伪造之物一直存在。
“Dreams and visions are the medium through which God has revealed himself to man. Through this medium he spake to the prophets; he has placed the gift of prophecy among the gifts of the gospel church, and has classed dreams and visions with the other signs of the ‘LAST DAYS.’ Amen.
梦与异象是上帝向人启示自己的途径。借此他向先知说话；他把预言的恩赐列在福音教会的诸般恩赐之中，并把梦与异象列入“末后的日子”的其他记号之中。阿们。
“My object in the above remarks has been to remove objections in a scriptural manner, and prepare the mind of the reader for the following.
我在上述论述中的目的，是以经文为依据的方式消除异议，并为下文预备读者的心思意念。
“WM. MILLER,
威廉·米勒，
“Low Hampton, N. Y. Dec. 3, 1847.” James White, Brother Miller’s Dream, 1–6.
“纽约州洛汉普顿，1847年12月3日。” 詹姆斯·怀特，《米勒弟兄之梦》，1-6。
“1. The ‘casket’ represents the great truths of the Bible, relative to the second advent of our Lord Jesus Christ, which were given Brother Miller to publish to the world.
1. “匣子”象征《圣经》中与我们主耶稣基督再临有关的重大真理；这些真理曾赐给米勒弟兄，使他向全世界宣告。
“2. The ‘key attached’ was his manner of interpreting the prophetic Word—Comparing scripture with scripture—the Bible its own interpreter. With this key Brother Miller opened the ‘casket,’ or the great truth of the advent to the world.
2. “所附之钥”，乃他诠释预言之道的方法——以经解经——圣经乃其自身之解经者。凭此钥，米勒弟兄开启了那“宝匣”，亦即临到世界之再临大真理。
“3. The ‘jewels, diamonds, etc.’ of ‘all sorts and sizes’ so ‘beautifully arranged in their several places in the casket’ represent the children of God, [Malachi 3:17,] from all the churches, and from almost every station, and situation of life, who received the advent faith, and were seen to take a bold stand in their several stations, in the holy cause of truth. While moving in this order, each attending to his own duty, and walking humbly before God, ‘they reflected a light and glory’ to the world, equaled only by the church in the days of the apostles. The message, [Revelation 14:6,7,] went as it were, upon the wings of the wind, and the invitation, ‘Come, for all things are now ready,’ [Luke 14:17.] went abroad with power and effect.
3. 那些“珠宝、钻石等”，有“各种式样与大小”，并“在宝匣中各按其位被美丽地排列”，象征神的儿女，[Malachi 3:17,] 他们出自各教会，几乎来自人生的一切等第与各种境遇，领受了再临信仰，并被看见在各自的岗位上为圣洁的真理事业毅然站立。在如此秩序中前行时，各人尽其本分，谦卑地行在神面前，便“向世界反射出光与荣耀”，其程度唯有使徒时代的教会可以与之匹敌。那信息，[Revelation 14:6,7,] 仿佛乘着风的翅膀而去；而那邀请，“来吧，因为万事都齐备了”，[Luke 14:17.] 则以大有能力与效力的方式广传于各处。
“4. ‘The people began to come in, at first few in number, but increased to a crowd.’ When the advent doctrine was first preached by Brother Miller, and a very few others, it had but little effect, and but very few were waked up by it; but from 1840 to 1844, wherever it was preached, the whole community was aroused.
4. “众人开始进来，起初人数寥寥，后渐增至成群。” 当复临教义由米勒弟兄及极少数其他人初次宣讲之时，其影响甚微，被其唤醒者寥寥无几；但在1840年至1844年间，无论此道在何处被宣讲，整个社群都为之震动。
“5. When the flying angel [Revelation 14:6–7] first began to preach the everlasting good news, ‘Fear God, and give glory to him; for the hour of his judgment is come,’ many shouted for joy in view of the coming of Jesus, and the restitution, who afterwards opposed and scoffed and ridiculed the truth that a little before filled them with joy. They troubled and scattered the jewels. This brings us to the autumn of 1844, when the scattering time commenced.
5. 当那位飞在天空中的天使［启示录14:6-7］最初开始宣讲永远的福音——“应当敬畏上帝，将荣耀归给他，因为他施行审判的时候已经到了”——之时，许多人因耶稣的降临与复原而欢呼；但随后他们却起来反对、讥笑并嘲弄那不久以前还使他们充满喜乐的真理。他们搅扰并将宝石抛散。这就把我们带到1844年之秋，分散时期遂告开始。
“Mark this: It was those who once ‘shouted for joy’ that troubled and scattered the jewels. And none have so effectually scattered the flock, and led them astray since 1844, as those who once preached the truth, and rejoiced in it; but have since denied the work of God, and the fulfillment of prophecy in our past advent experience.
请记取：正是那些曾经“欢呼”的人，扰乱并使宝石四散。自1844年以来，再没有谁像那些曾传讲真理并为此欢欣的人那样，如此有效地驱散羊群并使之迷失；然而他们后来却否认了上帝的作为，以及在我们昔日复临经验中的预言应验。
“6. The ‘spurious jewels and counterfeit coin’ that were scattered among the genuine, clearly represent false converts, or ‘strange children,’ [Hosea 5:7] since the door was shut in 1844.
6. 散布在真品之中的“伪宝石和伪币”，显然代表自1844年门被关上以来的假归信者，或“异子”[何西阿书5:7]。
“7. The ‘dirt and shavings, sand and all manner of rubbish,’ represent the various and numerous errors that have been brought in among second advent believers, since the autumn of 1844. Here I will notice a few of them.
7. “尘土与木屑、沙以及各样的废物”，象征自1844年秋季以来被引入再临信徒中间的种种繁多之谬误。在此我将略举其数端。
“1. The stand that some of the ‘shepherds’ presumptuously took immediately after the Midnight cry was given, that the solemn melting power of the Holy Ghost that attended the seventh month movement was a mesmeric influence. George Storrs was among the first to take this stand. See his writings in the latter part of 1844, in the Midnight-Cry, then published in New York City. J. V. Himes, at the Albany Conference in the spring of 1845, said that the seventh month movement produced mesmerism seven feet deep. This I am told by one who was present, and heard the remark. Others who took an active part in the seventh month cry, have since pronounced that movement the work of the Devil. Attributing the work of Christ and the Holy Ghost to the Devil was in the days of our Savior, blasphemy, and it is blasphemy now. 2. The many experiments on definite time. Since the 2300 days ended in 1844, quite a number of times have been set, by different individuals, for their termination. In doing this they have removed the ‘landmarks,’ and have thrown darkness and doubt over the whole advent movement. 3. Spiritualism with all its fancies and extravagances. This wile of the Devil, which has accomplished an awful work of death, is very fitly represented by ‘shavings,’ and ‘all manner of rubbish.’ Many of those who drank down the poison of spiritualism admitted the truth of our past advent experience, and from this fact many have been made to believe that spiritualism was the natural fruit of believing that God conducted the great advent movements in 1843 and 1844. Peter, speaking of those who should ‘bring in damnable heresies, even denying the Lord that bought them,’ says ‘BY REASON OF WHOM THE WAY OF TRUTH SHALL BE EVIL SPOKEN OF.’ 4. S. S. Snow professing to be ‘Elijah the Prophet.’ This man in his strange and wild career, has also acted his part in this work of death, and his course has had a tendency to bring the true position for the waiting saints into disrepute, in the minds of many honest souls.
1. 那些“牧者”在半夜呼声一发出之后不久所冒昧采取的立场，即认为伴随第七月运动的圣灵那庄严、融化人心之大能，乃是催眠术的影响。乔治·斯托尔斯是最先采取此立场的人之一。可见他在1844年后期发表于当时于纽约市出版的《半夜呼声》上的著述。J. V. 海姆斯于1845年春季在奥尔巴尼大会上说，第七月运动产生了深达七英尺的催眠术。此乃一位在场且亲耳听见此话者告诉我。另有曾积极参与第七月呼声的人，此后却断言该运动是魔鬼的工作。在我们救主的日子里，将基督与圣灵的工作归于魔鬼，乃是亵渎；如今亦然。 2. 关于确定时期的多次试验。自2300日于1844年结束以来，不同个人又为其终止多次设定了日期。如此行，他们移除了“界标”，并使整个复临运动笼罩在黑暗与疑惑之中。 3. 招魂术及其一切幻想与怪诞之举。魔鬼的这一诡计，已成就可怖的死亡之工，甚合宜地可用“木屑”与“各样的废物”来表征。许多喝下招魂术之毒的人承认我们过去复临经验之真理，而基于此一事实，许多人遂被引导相信：招魂术乃是相信上帝在1843与1844年引导大复临运动的自然果子。彼得论到那些“引进可诛的异端，甚至否认买赎他们之主”的人时，说：“因他们的缘故，真理之道必被毁谤。” 4. S. S. 斯诺自称为“先知以利亚”。此人其怪诞而狂放的生涯，亦在这死亡之工中扮演了他的角色；他的行径倾向于使许多诚实灵魂心中，那等候之圣徒所当持守的真确立场蒙受不名誉。
“To this catalogue of errors I might add many more, such as the ‘thousand years’ of Revelation 20:4, 7, in the past, the 144,000 of Revelation 7:4; 14:1, those who ‘arose and came out of the graves’ after Christ’s resurrection, the no-work doctrine, the doctrine of the destruction of infants, etc. etc. These errors were so industriously propagated, and urged upon the waiting flock that, at the time Brother Miller had the dream the true jewels were ‘excluded from sight,’ and the words of the prophet were applicable—‘And judgment is turned away backward, and justice standeth afar off,’ etc. etc. See Isaiah 56:14.
在这份错误目录上，我还可以再增添许多，例如：把启示录20:4、7所说的“千年”置于过去；关于启示录7:4、14:1中十四万四千人的种种谬说；关于基督复活之后那些“起来并从坟墓里出来”之人的论调；不作工之教义；毁灭婴孩之教义，等等等等。这些谬误被不遗余力地传播，并被强行加诸那等候的羊群；以致到了米勒弟兄得梦之时，真正的宝石已被“排除于视线之外”，而先知的话正可适用——“审判被转回向后，公义远远站立”，等等等等。见以赛亚书56:14。
“At that time there was not an advent paper in the land that advocated the cause of present truth. The ‘Day-Dawn,’ was the last to defend the true position of the little flock; but that died a number of months before the Lord gave Brother Miller this dream; and in its last dying struggle pointed the weary sighing saints to 1877, then thirty years in the future, as the time of their final deliverance. Alas! alas! No wonder that Brother Miller in his dream, ‘sat down and wept’ over this sad state of things.
当时境内没有一份复临派报刊倡导现时真理的事业。“Day-Dawn”是最后一份为小群之真确立场辩护的刊物，但它在主赐给米勒弟兄此梦之前数月便已停刊；并且在其临终挣扎之际，仍指示那困乏叹息的圣徒，以1877年——当时尚在三十年之后——为他们最终得解救之时。哀哉！哀哉！难怪米勒弟兄在梦中，因这可悲的景况而“坐下哭泣”。
“8. The casket, represents the advent truth that Brother Miller published to the world, as is marked out by the parable of the ten virgins. Matthew 25:1–11. First the time, 1843, second, the tarrying time, third the midnight cry, at the seventh month, 1844, and fourth, the shut door. No one who has read the Second Advent papers since 1843, will deny that Brother Miller has advocated these four important points in advent history. This harmonious system of truth or ‘casket’ has been torn in pieces, and scattered among the rubbish by those who have rejected their own experience, and have denied the very truths that they, with Brother Miller so fearlessly preached to the world.
8. 这宝匣，象征米勒弟兄向世人所宣扬的复临真理，正如十个童女的比喻所指明的（马太福音25:1-11）。第一，时间——1843年；第二，迟延时期；第三，半夜呼声——于1844年七月；第四，关门。自1843年以来，凡读过复临报刊的人，没有谁会否认米勒弟兄曾主张这四个复临运动史上的重要要点。这一和谐一致的真理体系，或称这“宝匣”，已被那些弃绝自身经验、并否认他们与米勒弟兄一同毫不畏惧地向世人所宣讲之真理的人撕裂成片，抛散在废物堆中。
“9. The man with the ‘dirt-brush’ represents the clear light of present truth, as brought to view by the third angel’s message, [Revelation 14:9–12,] which is now purging the errors away from the remnant. The cause of present truth began to revive in the spring of 1848, and has been rising and gaining strength from that time to the present. The ‘dirt-brush’ has been moving, and the errors have been passing away before the clear light of truth, and some of the precious jewels, who but a short time since were covered up and excluded from sight by darkness and error, now stand in the clear light of present truth.
9. 拿着“除尘刷”的人，象征由第三位天使的信息［启示录14:9-12，］所显明的现今真理的清明之光；这亮光如今正将错误从余民中涤除。现今真理的事业于1848年春季开始复兴，自彼时以来不断兴起并日益强盛，直至今日。这把“除尘刷”一直在挥动，错误在真理清明之光前渐次消退；而一些宝贵的宝石，不久之前还被黑暗与错误所掩盖、遮蔽不见，如今已立于现今真理的清明之光中。
“This work of bringing out the jewels, and purging away error is fast increasing, and is destined to move on with increasing power, until the saints are all searched out, and receive the seal of the living God. Compare this with the thirty-fourth chapter of Ezekiel, and you will see that God has promised to gather his flock that have been scattered in this dark and cloudy day, since 1844. Before Jesus comes, the ‘little flock’ will be gathered into the ‘unity of the faith.’ Jesus is now purifying ‘unto himself a peculiar people, zealous of good works,’ and when he comes he will find his ‘church not having spot, or wrinkle, or any such thing.’ ‘Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner, etc.’ Matthew 3:12.
将宝石显露出来并涤除谬误的这项工作，正迅速增长，并注定要以日益增强的能力继续推进，直到所有的圣徒都被搜寻出来，并领受永生神的印。将此与以西结书第三十四章相比较，你就会看见，神已经应许，要把自1844年以来这幽暗多云的日子里所分散的他的羊群聚集起来。在耶稣来之前，“小群”将被招聚，进入“信仰的合一”。耶稣现今正在洁净“为自己特作的子民，热心行善”，他来的时候，他要看见他的“教会没有玷污、皱纹，或任何这类的东西”。“他手里拿着簸箕，要扬净他的场，把麦子收在仓里，等等。”马太福音3:12。
“10. The second ‘casket much larger and more beautiful than the former’ into which the scattered ‘jewels,’ ‘diamonds’ and coins were gathered, represents the broad field of living present truth into which the scattered flock will be gathered, even 144,000, all of them having the seal of the living God. Not one of the precious diamonds will be left in the dark. Although some are not bigger than the point of a pin, they will not be overlooked, and left out in this day when God is making up his jewels. [Malachi 3:16–18] He can send his angels and haste them out as he did Lot out of Sodom. ‘A short work will the Lord make upon the earth.’ ‘He will cut it short in righteousness.’ See Romans 9:28.” James White, Footnotes to Brother Miller’s Dream.
10. 那个“比先前大得多且更美的”第二个宝匣，先前分散的“宝石”、“钻石”和钱币被聚集其中，象征那有生命的现今真理之广阔领域；分散的群羊将被聚集到其中，乃至十四万四千人，他们全都带有永生上帝的印记。没有一颗宝贵的钻石会被留在黑暗里。虽有的不过针尖大小，也必不被忽略、不被遗漏；因为今日正是上帝聚集祂珍宝之时。[玛拉基书3:16–18] 祂能差遣祂的天使，正如祂曾把罗得从所多玛催逼出来一样，将他们急速带出。“主必在地上成就一件短促的工。”“祂必在公义中将这工缩短。”见罗马书9:28。詹姆斯·怀特，《米勒弟兄之梦脚注》。