In the “bustle,” which James White identifies as the scattering of the Millerites following October 22, 1844, William Miller experienced a dream in 1847, and two years later he was laid to rest.
在“纷扰”之中——詹姆斯·怀特将其界定为1844年10月22日之后米勒派信徒的四散——威廉·米勒于1847年做了一个梦；两年后，他安息了。
“If William Miller could have seen the light of the third message, many things which looked dark and mysterious to him would have been explained. But his brethren professed so deep love and interest for him, that he thought he could not tear away from them. His heart would incline toward the truth, and then he looked at his brethren; they opposed it. Could he tear away from those who had stood side by side with him in proclaiming the coming of Jesus? He thought they surely would not lead him astray.
倘若威廉·米勒能看见第三条信息的亮光，许多在他看来晦暗而奥秘之事便会得到解释。然而，他的弟兄们自称对他怀有至深的爱与关切，使他以为自己不能从他们中间割舍而去。他的心便倾向真理，随后他看向弟兄们；他们却予以反对。他岂能与那些曾与他并肩宣告耶稣降临的人决裂而去呢？他以为他们断不会引他误入歧途。
“God suffered him to fall under the power of Satan, the dominion of death, and hid him in the grave from those who were constantly drawing him from the truth. Moses erred as he was about to enter the Promised Land. So also, I saw that William Miller erred as he was soon to enter the heavenly Canaan, in suffering his influence to go against the truth. Others led him to this; others must account for it. But angels watch the precious dust of this servant of God, and he will come forth at the sound of the last trump.
神容许他落在撒但的权势、死亡的辖制之下，并将他隐藏于坟墓，使他不再受那些不断将他从真理上拉开之人的搅扰。摩西在将要进入应许之地之际也曾失误。我也看见，威廉·米勒在即将进入天上的迦南之际，因容许自己的影响力违背真理而犯了错。是他人引他至此；他人也必须为此作出交代。然而，天使看守这位神的仆人宝贵的尘土；当末次号筒吹响之时，他必从坟墓中出来。
“A Firm Platform
坚固的平台
“I saw a company who stood well guarded and firm, giving no countenance to those who would unsettle the established faith of the body. God looked upon them with approbation. I was shown three steps—the first, second, and third angels’ messages. Said my accompanying angel, ‘Woe to him who shall move a block or stir a pin of these messages. The true understanding of these messages is of vital importance. The destiny of souls hangs upon the manner in which they are received.’ I was again brought down through these messages, and saw how dearly the people of God had purchased their experience. It had been obtained through much suffering and severe conflict. God had led them along step by step, until He had placed them upon a solid, immovable platform. I saw individuals approach the platform and examine the foundation. Some with rejoicing immediately stepped upon it. Others commenced to find fault with the foundation. They wished improvements made, and then the platform would be more perfect, and the people much happier. Some stepped off the platform to examine it and declared it to be laid wrong. But I saw that nearly all stood firm upon the platform and exhorted those who had stepped off to cease their complaints; for God was the Master Builder, and they were fighting against Him. They recounted the wonderful work of God, which had led them to the firm platform, and in union raised their eyes to heaven and with a loud voice glorified God. This affected some of those who had complained and left the platform, and they with humble look again stepped upon it.” Early Writings, 258.
“我看见一班人严密守卫，屹立坚定，对那些意图动摇这团体所确立之信仰的人丝毫不予赞许。上帝悦纳他们。我被指示看见三步——第一、第二、第三位天使的信息。伴随我的天使说：‘凡挪动这些信息中的一块砖石，或撼动其中一枚钉子的，有祸了。对这些信息的正确理解至关重要。灵魂的命运悬系于人们如何接纳它们。’我又被带领着经过这些信息，看见上帝的子民如何以极其昂贵的代价换取他们的经验。这是借着多受痛苦与严峻争战得来的。上帝一步一步引领他们，直到把他们安置在一个坚固不移的平台上。我看见有人走近那平台，察看其根基；有的欢然立刻踏上其上，另有些人开始挑剔这根基。他们希望作出改进，如此平台就会更臻完善，众人也会更为快乐。有人从平台上走下去检视，并宣称其奠定有误。但我看见几乎所有的人都坚定站在平台上，劝勉那些已走下的人止住抱怨；因为上帝是总建造者，而他们是在与祂为敌。他们述说上帝奇妙的作为，正是这些作为引领他们来到这稳固的平台上；他们同心举目向天，高声将荣耀归给上帝。这感动了那些曾抱怨并离开平台的人中的一些，他们带着谦卑的神情又重新踏上平台。”《早期著作》，第258页。
Miller’s Wonderful Works
米勒的奇妙事迹
The “wonderful work” of William Miller led to “the firm foundation” that was the “solid, immovable platform.” The “foundation” of the “immovable platform,” and the subsequent attack upon both the “platform” and the “foundation” that were introduced after Miller’s death in 1849 is identified in his dream.
威廉·米勒的“奇妙之工”促成了那“坚固的根基”，这根基就是那“坚实、不可移动的平台”。在他的梦中，“不可移动的平台”的“根基”，以及在1849年米勒去世之后出现的、针对“平台”和“根基”的后续攻击，都被指明出来。
William Miller is the symbol of the foundations of Adventism.
威廉·米勒是复临主义根基的象征。
He is also the symbol of Millerite history from 1798 unto 1863.
他亦是1798年至1863年米勒派历史的象征。
He is also the symbol of Millerite history from 1798 unto 1844.
他亦为自1798年直至1844年的米勒派历史之象征。
He is also the symbol of the history of the three angels from 1798 unto the Sunday law.
他亦为三位天使自1798年至星期日法令之历史的象征。
He is represented by the forty-six years from 1798 unto 1844.
他是自1798年至1844年的四十六年所象征的。
He is represented by the number “220,” in relation to the 2,520 and the 2,300.
就与2520及2300之关系而言，他由数字“220”所代表。
He is represented by the “seven times”—the 2,520.
他由“七期”——二千五百二十——所表征。
He is represented by the 2,300.
他为那二千三百所代表。
Miller’s two dreams were typified by Nebuchadnezzar’s two dreams in chapter two and chapter four of Daniel.
米勒的两个梦为但以理书第二章与第四章中尼布甲尼撒的两个梦所预表。
The period of 1798 begins with Nebuchadnezzar and ends in 1863 with Belshazzar.
1798之期自尼布甲尼撒开始，并于1863年以伯沙撒告终。
The period of 1798 to the Sunday law begins with Nebuchadnezzar and ends with Belshazzar.
从1798年至星期日法令的时期，起于尼布甲尼撒，止于伯沙撒。
As the symbol of the history of the Millerites, he is the symbol of the foundations, which represent the truths that were discovered between the alpha discovery of the 2,520 and the omega discovery of 2,300. Commenting on William Miller’s dream, James White identified that the “key” was Miller’s method of studying the Bible. The methodology is the key of David that was laid upon Miller’s shoulder, for he presented the prophecy of 2300 years that ended when Isaiah 22:22 was fulfilled on October 22, 1844.
作为米勒派历史的象征，他就是诸基石的象征；这些基石所代表的，乃是在二千五百二十的阿尔法之发现与二千三百的欧米伽之发现之间所发现的诸真理。詹姆斯·怀特在评论威廉·米勒的梦时指出，那把“钥匙”就是米勒研读圣经的方法。此种方法论乃是加在米勒肩上的“大卫之钥”；因为他阐明了二千三百年的预言，而当1844年10月22日以赛亚书22:22得以应验时，该预言便告结束。
The truths that began to be unsealed from 2023 onward, are the truths that were already identified in Habakkuk’s Tables 95 presentations, and those truths are now being set within a new framework of “Truth.”
自2023年起得以解封的那些真理，正是已经在《哈巴谷的表》九十五场讲座中所辨识出来的真理；而这些真理现今正被纳入一个新的“真理”框架之中。
The call of the voice in the wilderness in July 2023 identified that weeping and mourning were necessary for those who were to repent for the proclamation of July 18, 2020. Those who would be among the wise virgins were to repent in agreement with the prayer of Daniel nine, which is the prayer of those in Leviticus 26 that recognize they have been scattered.
2023年7月，曠野之聲的呼召指出：對於那些應當就2020年7月18日之宣告而悔改的人，哀哭與悲哀乃為必要。凡願在聰明的童女之列者，當按著《但以理書》第九章的祈禱而悔改；此祈禱即是《利未記》二十六章中那些承認自己已被分散之人的禱告。
When Miller states, “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. 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.”
米勒陈述道：“我正如此为我所遭的重大损失与所负的责任而哭泣哀悼时，我想起了神，并切切祈求祂差遣援助临到我。随即门就开了，有一人走进房间，于是众人都离开了房间；他手里拿着一把除尘刷，把窗户打开，开始将房间里的尘垢与废屑刷去。”
The door that opened was Miller’s heart when he “prayed earnestly” for “help.” Jesus as the True Witness to Laodicea is knocking on hearts seeking entrance. When the door opened a separation process began. When the door opened, the “windows” also opened, and the “windows” are the windows of heaven.
所开启的门是米勒的心；当他“恳切祷告”求“帮助”之时，这门就开启了。 耶稣，作为向老底嘉的真见证者，正在叩响人心之门，寻求进入。 当那门开启时，一个分离的过程便开始了。 当那门开启时，“窗户”也随之开启，而这“窗户”乃是天上的窗户。
John saw the windows in heaven opened in chapter nineteen of Revelation as the Lord raised up His army of white horses, immediately after the bride had made herself ready. That army, is Ezekiel’s army that stand up in response to the message of the rough east wind. That army is the church triumphant that changes from the church militant unto the church triumphant when the separation of the wheat and tares is accomplished. That separation is also represented as changing from the Laodicean experience unto the Philadelphian experience. Miller opened his heart and let the True witness enter in, as He separated the wheat and tares, thus raising His white horse army to life.
约翰在《启示录》第十九章看见天上的窗户开启——这是在新妇已经预备妥当之后，主紧接着兴起祂的白马军队之时。那支军队，就是响应粗厉东风之信息而站立起来的以西结的军队。那支军队，乃是在麦子与稗子的分离完成之际，由征战的教会转变而成的凯旋教会。那样的分离也被表征为从老底嘉的经历转入非拉铁非的经历。米勒敞开心门，让那位真实的见证者进入；当祂分开麦子与稗子时，便使祂的白马军队得以复生。
On December 31, 2023 the Dirt Brush man entered into the room after the people left, and began the work of removing the rubbish of error, while placing the old truths of Habakkuk’s Tables in a new framework of truth.
2023年12月31日，在众人离去之后，那位持除尘刷的人进入房间，开始清除谬误之糟粕的工作，并将哈巴谷的图表所载的旧真理置于新的真理框架之中。
“The Saviour had not come to set aside what patriarchs and prophets had spoken; for He Himself had spoken through these representative men. All the truths of God’s word came from Him. But these priceless gems had been placed in false settings. Their precious light had been made to minister to error. God desired them to be removed from their settings of error and replaced in the framework of truth. This work only a divine hand could accomplish. By its connection with error, the truth had been serving the cause of the enemy of God and man. Christ had come to place it where it would glorify God, and work the salvation of humanity.” The Desire of Ages, 287.
救主并不是来废除先祖和先知所说的话；因为祂自己正是借着这些代表性的人物说话的。神话语的一切真理都出于祂。只是这些无价的宝石却被安置在错误的镶座中；它们宝贵的光辉竟被用来服务于谬误。神愿意把它们从错误的镶座中取出，重新安放在真理的框架之内。这项工作唯有神圣之手才能成就。由于与谬误相连，真理竟一直在为神和人的仇敌的事业效力。基督来，是要把它放在能荣耀神并成就人类救恩的位置上。 《世代的渴望》，287。
One of the first truths taught in 2024 was the explanation of the disappointment of July 18, 2020. Line upon line it was recognized that the first disappointments of every reform line identified July 18, 2020 as a primary waymark in the parable of the ten virgins. The subject of the disappointment became the “key” to unlock the truth of the sanctuary; whereas in the great disappointment of 1844, the sanctuary was the “key” that unlocked the disappointment.
2024年所教导的最初真理之一，是对2020年7月18日之失望的解释。通过“经上加经”，人们认识到，每一条改革线的第一次失望，都将2020年7月18日界定为“十童女的比喻”中的一个主要路标。失望这一主题成为开启圣所真理的“钥匙”；而在1844年的大失望中，圣所则是解开失望之谜的“钥匙”。
The dirt brush man, who is also the Lion of the tribe of Judah began unsealing the message of the Midnight Cry in 2023. We have now reached the place in Miller’s dream that He is placing the larger casket upon the table and casting in the truths that are to shine ten times brighter than the sun. One of those jewels is the revelation of who He is in the prophetic narrative.
那位拿尘刷的人，也就是犹大支派的狮子，于2023年开始揭开“半夜呼声”信息的封印。我们如今已经来到米勒的异梦中的那个时刻：祂正把更大的匣子放在桌上，并将那些将以光辉胜日十倍照耀的真理投放其中。其中一颗宝石，乃是关于祂在先知性叙事中之身份的启示。
When the prophecy is unsealed, He is the Lion of the tribe of Judah, who takes old truths and places them into a new framework of the three steps of “truth.” That framework is held together by Christ as the Alpha and Omega, the first and last. As the Word of God, He orchestrated every element of His Word. As Palmoni He designed every aspect a mathematics.
当预言的封印被揭开之时，他就是犹大支派的狮子，将古旧的真理置于由“真理”的三个步骤所构成的新框架之中。该框架由基督——阿尔法与俄梅伽、首先的与末后的——维系成一体。作为神的道，他统筹安排了其话语的一切要素。作为 Palmoni，他设计了数学的一切方面。
When Peter is at Caesarea Philippi, in the third hour, He introduces Himself as Palmoni, with an emphasis upon “prophetic fractals.” One of the final revelations of Christ as the Lord of prophecy, is the emphasis upon prophetic fractals as represented by Peter in Matthew 16:18, which is the symbol of 1.618, called the golden ratio in the natural world, but “prophetic fractals” by Palmoni.
当彼得在该撒利亚·腓立比的时候，到了第三时辰，祂自称为“帕尔摩尼”，并强调“先知性分形”。基督作为预言的主，其末后启示之一，就是对“先知性分形”的强调；此强调由彼得在马太福音16:18中的表征而显出，其象征为1.618，在自然界称为“黄金比例”，而帕尔摩尼称之为“先知性分形”。
We have only begun to identify the prophetic fractals that are located within the sacred week of 27 to 34. Before we return there on our way to the book of Joel the emphasis of prophetic fractals needed to be added into our consideration of Miller’s dream.
我们才刚开始辨识位于27至34之间的神圣一周之内的预言性分形。在我们走向《约珥书》并返回彼处之前，有必要将对于预言性分形的强调纳入我们对米勒之梦的考量之中。
The period from Miller calling people to “come and see,” and Christ, as the dirt brush man calling Miller to “come and see” is 1798 unto the Sunday law, but it contains a fractal within that overall history with the period of 1798 unto 1863. It contains another fractal from 9/11 unto the Sunday law, and another from 2023 unto the Sunday law.
从米勒呼召人们“来观看”，到基督以“执扫帚之人”的身份呼召米勒“来观看”的这一时期，对应于自1798年直到星期日法令的时段；但在那段总体历史之中，包含一个自1798年至1863年的分形。它又包含一个自9/11直到星期日法令的分形，以及另一个自2023年直到星期日法令的分形。
When Miller closed his eyes in the bustle, he represented the history of 1849, when the Lord was attempting to finish the work, but to no avail. He is resurrected in 2023, for he is Elijah that was slain in the street with Moses. He died in 1849, and then he died again on July 18, 2020.
当米勒在纷扰之中闭目时，他象征着1849年的历史：那时主正试图完成这工，却未有成效。他在2023年复活，因为他就是与摩西一同在街上被杀的以利亚。他在1849年死去，随后又在2020年7月18日再度死去。
His dream was given in 1847, then the Lord stretched forth His hand a second time and published the 1850 chart. When the Lord stretches forth His hand a second time in the history of the one hundred and forty-four thousand, Miller is resurrected.
他的梦是在1847年赐下的。随后，主第二次伸出祂的手，刊布了1850年图表。当主在十四万四千人的历史中第二次伸出祂的手时，米勒便复活。
The starting point for the scattering of both Israel and Judah is set forth in Isaiah.
以色列与犹大分散的起点，载于《以赛亚书》。
For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:8, 9.
原来亚兰的首城是大马士革，大马士革的首领是利汛；再过六十五年，以法莲必然破坏，不再成为国民。以法莲的首城是撒玛利亚，撒玛利亚的首领是利玛利的儿子。你们若是不信，定然不得立稳。以赛亚书 7:8, 9
The prophecy was given in 742 BC, and nineteen years later, in 723 BC Israel was scattered by the Assyrians, and then forty-six years later Judah was scattered by Babylon. The three dates represent a period of nineteen years, followed by forty-six years. When those two prophecies ended in 1798 and 1844 respectively, the nineteen-year period at the beginning from 742 BC unto 723 BC was the alpha nineteen years, that represented the omega nineteen years from 1844 unto 1863.
此预言于公元前742年赐下；十九年之后，即公元前723年，以色列被亚述人分散；再过四十六年，犹大被巴比伦人分散。这三个日期代表一个先十九年、后四十六年的时期。当那两项预言分别于1798年与1844年结束时，起初自公元前742年至公元前723年的那十九年乃为阿尔法的十九年，代表自1844年至1863年的俄梅伽的十九年。
Miller died five years into the omega nineteen years and seven years later Hiram Edson’s articles on the “seven times,” was published. Seven years later the “seven times” was rejected. 1856 was to be the sealing that preceded the Sunday law of 1863, but it was not to be.
米勒在“欧米伽”十九年期进入第五年时去世；又过七年，希拉姆·埃德森关于“七次”的文章发表了。再过七年，“七次”被弃绝。1856年本应是先于1863年星期日法令的盖印，然而并未成就。
The third angel arrived in 1844, 1888 and at 9/11. Sister White identified that when the great buildings of New York City came down, the first three verses of Revelation eighteen would be fulfilled.
第三位天使分别于1844年、1888年以及在9/11时来临。怀特姐妹指出，当纽约市的大厦倒塌之时，《启示录》第十八章的前三节将得以应验。
Revelation 18
这些事以后，我看见另有一位天使从天降下，大有权柄；因他的荣耀，地就光明了。他用大声音呼喊说：巴比伦大城倾倒了！倾倒了！她已经成为鬼魔的住处，各样污秽之灵的囚牢，各样污秽可憎之鸟的囚笼。因万国都喝了她淫乱怒气之酒，地上的君王与她行淫，地上的商人因她奢侈的丰盛而致富。 我又听见从天上有另一声音说：我的民哪，你们要从她中间出来，免得与她的罪有分，免得受她所受的灾殃；因她的罪恶直达天庭，神已经记念了她的不义。要照她所行的报应她，按她的行为加倍偿还她；她所调的杯，要加倍调给她。她怎样荣耀自己、奢华度日，也要照样给她痛苦和忧愁；因为她心里说：我坐着为后，并不是寡妇，必不见哀伤。所以，一日之间，她的灾殃就要来到，就是死亡、悲哀、饥荒；她又要被火烧尽，因为审判她的主神大有能力。 地上的君王，就是那些与她行淫、与她一同奢华的，见她焚烧的烟，就为她哭泣哀号；因怕她所受的痛苦，他们远远站着，说：哀哉！哀哉！那大城巴比伦，那坚固的城！因为一小时之间，你的审判就到了。地上的商人也为她哭泣悲哀，因为再没有人买他们的货物了：金、银、宝石、珍珠、细麻布、紫色料、丝绸、朱红色料，各样香木，象牙的各样器皿，极贵重木头的各样器皿，以及铜、铁、大理石的各样器皿；并肉桂、香料、香膏、乳香、酒、油、细面、小麦、牲畜、羊群、马匹、车辆、奴仆，甚至人的灵魂。你心所贪恋的果子离开了你；一切肥美华美的都从你消逝了，你再也绝不能得着。 因她得富的这些货物的商人，因怕她的痛苦，就远远站着，哭泣哀号，说：哀哉！哀哉！那大城，曾穿细麻布、紫色、朱红色衣服，又以金子、宝石、珍珠为妆饰的！一小时之间，如此大的财富就归于无有。凡船长、在海上同行的众人、水手，以及凡以海为业的，都远远站着，看见她焚烧的烟，就喊着说：有何城能比这大城呢！他们把尘土撒在头上，哭泣哀号，喊着说：哀哉！哀哉！那大城啊！凡在海上有船的，都因她的华贵而发财；因为一小时之间，她就被变为荒凉。天哪，以及圣徒、使徒、先知啊，你们都要因她欢喜，因为神在她身上为你们伸了冤。 有一位大力的天使举起一块像大磨石一样的石头，扔在海里，说：那大城巴比伦也必如此猛力被抛下去，再也找不着了。在你中间，弹琴的、作乐的、吹笛的、吹号的声音，再也听不见了；在你中间，各样手艺人，不论何等手艺，也再找不着了；在你中间，磨石的声音再也听不见了；在你中间，灯光再也不照耀了；在你中间，新郎和新妇的声音再也听不见了；因为你的商人本是地上的尊贵之人，因你的邪术，万国都被迷惑了。在她里面有先知与圣徒的血，并地上一切被杀之人的血。
Verse ONE—And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.
第一节——此后，我看见另有一位天使从天而降，权柄甚大；地就因他的荣耀发光。
Verse TWO—And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird.
第二节——他以大能的声音高声呼喊说：巴比伦大城倾倒了，倾倒了，且成了鬼魔的居所，又成了各样污秽之灵的囚牢，并成了各样不洁可憎之鸟的笼牢。
Verse THREE—For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies.
第三节——因为万国都喝了她淫乱忿怒之酒，地上的君王与她行淫，地上的商人也藉着她奢华的丰盛而致富。
The mighty first angel came down with a message in his hand and John was commanded to go and take the little book and eat it. That first angel performs the same work as the angel of Revelation eighteen who lightens the earth with its glory. This is because the first angel is the alpha and the third angel is the omega, and the beginning always illustrates the end.
那大能的第一位天使手中持着一则信息，从天降下；约翰被吩咐前去取那小书并将之吞吃。那第一位天使所作的工，与《启示录》第十八章那位使全地因其荣耀而照亮的天使相同。因为第一位天使是阿尔法，第三位天使是俄梅伽，而开端总是预表终局。
“Jesus commissioned a mighty angel to descend and warn the inhabitants of the earth to prepare for His second appearing. As the angel left the presence of Jesus in heaven, an exceedingly bright and glorious light went before him. I was told that his mission was to lighten the earth with his glory and warn man of the coming wrath of God.” Early Writings, 245.
耶稣差遣一位大能的天使降下，警告地上的居民为祂第二次降临作预备。当那天使在天上离开耶稣的面前时，有一道极其明亮而荣耀的光走在他前面。我蒙指示，他的使命是以他的荣耀照亮全地，并警告人类神的忿怒将要临到。《早期著作》，第245页。
The first angel is verse one of Revelation eighteen.
第一位天使即《启示录》第十八章第一节。
And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.
此后我看见另一位天使从天上降下，带着大权柄；地就被他的荣耀照亮。
The second angel is verse two of Revelation eighteen.
第二位天使是《启示录》第十八章第二节。
And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird.
他以大而有力的声音呼喊说：巴比伦大城倾倒了，倾倒了，并且成了鬼魔的居所，成了各样污秽之灵的囚牢，又成了各样污秽可憎之雀鸟的牢笼。
The third angel is verse three of Revelation eighteen.
第三位天使乃《启示录》第十八章第三节。
For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies.
因为列国都饮了她淫乱之忿怒的酒，地上的君王与她行淫，地上的商人也因她奢华的丰盛而致富。
All the kings commit fornication with the whore at the Sunday law, as typified in verse three. The second angel’s message is that Babylon is fallen, and that is verse two. The first angel’s mission was to lighten the earth with his glory and that is verse one. Verse one is 9/11. Verse two is the separation process that has been going on throughout mankind since 9/11, and verse three is the Sunday law. For this reason, 9/11 is the third angel’s message, and so is the Sunday law. 9/11 is the warning of the approaching Sunday law as represented in the first three verses, and the other voice of verse four is the Sunday law. The first voice of Revelation eighteen is the warning of the approaching Sunday law, and that warning changes to a living reality at the Sunday law.
在周日法令之时，众王与那淫妇行淫，如第三节所预表的。第二位天使的信息是“巴比伦倾倒了”，这就是第二节。第一位天使的使命是以他的荣耀照亮全地，这就是第一节。第一节是9/11。第二节是自9/11以来在人类之中一直进行的分离过程，而第三节就是周日法令。因此，9/11乃是第三位天使的信息，周日法令也是。9/11是临近之周日法令的警告，正如前三节所表明的，而第四节的“另有声音”则是周日法令。启示录第十八章的第一个声音，是对临近之周日法令的警告，而那警告在周日法令之时转变为活生生的现实。
9/11 unto the Sunday law is typified by the period of the alpha “come and see” of Miller’s dream unto the omega “come and see.” Between 9/11 and the Sunday law the jewels get placed upon Miller’s table in the center of the room, scattered and buried, and then restored by the dirt brush man. The angel that descended in 1840 with the little book was the first and alpha angel that represented the angel that descended at 9/11. That angel is identified in chapter ten, when John is told that the book would be sweet, but turn bitter.
从9/11直到周日法令的时段，乃由米勒之梦中自阿尔法“来且看”至俄梅伽“来且看”的时期所预表。 在9/11与周日法令之间，宝石被置于房间中央米勒的桌上，继而散落并被掩埋，随后又由执尘刷者加以复原。 那位在1840年携带小书卷降下的天使，是首位、亦即阿尔法的天使，预表了在9/11降下的那位天使。 当约翰被告知那书卷在口中甘甜，到了肚腹就发苦之时，那天使在第十章中被指认出来。
John was representing the movement of the first angel, represented by the Millerites, and he was also illustrating the movement of the one hundred and forty-four thousand. First and foremost, he represented the latter days, as prophets always do. For this reason, he was told in advance that the book was going to be sweet and then bitter. The Millerites did not know this in advance, but the one hundred and forty-four thousand are required to know this.
约翰代表的是由米勒派所体现的第一位天使信息的运动，他也预表了十四万四千人的运动。首要的是，他代表末后的日子——先知素来如此。为此，他被预先告知那书卷将先甘甜而后苦涩。米勒派并未预先知道这一点，但十四万四千人则被要求知道。
Miller, as the messenger of the first angel is the premier symbol of one who ate the little book. As a miller he was to separate the wheat from the chaff, then process the grain into flour, and make the bread that was to be eaten. He shared the bread by placing it in the center of his room and calling all who would to “come and see.” But as a symbol of the one who took the book out of the angel’s hand, Miller like unto John, is addressing the latter days of the third angel, more than the early days of the first angel. In his dream he begins by informing us that he received his message by an unseen hand. The first angel in Revelation ten has a little book in his hand, but the angel of Revelation eighteen, which is the omega to the alpha of 1840, has no book represented in his hand, and that is the book that Miller received—the book from an unseen hand. Miller’s “come and see” is 9/11, and the dirt brush man’s “come and see” is the Sunday law.
米勒，作为第一位天使的使者，是那吃了小书卷之人的首要象征。作为一名磨坊主，他要将麦子与糠秕分别出来，再把谷物磨成面粉，做成可供食用的饼。他把饼摆在屋子的中央，呼召凡愿意的人“来且看”，以此与众人分享。然而，作为那从天使手中取书之者的象征，米勒与约翰一样，所指向的，与其说是第一位天使的初期，不如说是第三位天使的末期。在他的异梦中，他起初便告诉我们，他的信息是借着一只看不见的手而来。启示录第十章中的第一位天使手里拿着小书卷，但启示录第十八章的那位天使——他乃1840年之阿尔法的俄梅伽——其手中并无书卷的表征；而那正是米勒所领受的书——来自那只看不见之手的书。米勒的“来且看”是9/11，而“执尘刷之人”的“来且看”则是星期日法令。
Between the alpha and omega “come and see” you have the second angel’s message, for the alpha is 9/11, which is verse one of chapter eighteen, and verse two is the second angel that concludes at verse three, which is the Sunday law and the omega “come and see.” In Miller’s dream the second angel, and the fall of Babylon is represented by the seven times the word scatter is employed, while the overall narrative identifies truth being overcome with error.
在阿尔法与欧米伽的“来观看”之间，就是第二位天使的信息；因为阿尔法是9/11，也就是第十八章第一节；第二节则是第二位天使，并在第三节结束，而第三节就是星期日法令，亦为欧米伽的“来观看”。在米勒的梦中，第二位天使与巴比伦的倾倒，乃借“scatter”一词的七次使用而得以表征，而整体叙事则表明真理被谬误所胜。
The first and third angels descended with the message that must be taken and eaten on August 11, 1840 and 9/11 respectively. The two dates correspond to verse one of Revelation eighteen.
第一与第三位天使携带那必须取来而吃的信息，分别于1840年8月11日与9/11降临。这两个日期对应《启示录》第十八章第一节。
The foundational truths were published in May of 1842, with the 1843 pioneer chart as the alpha of Habakkuk’s two tables. In 2012 Habakkuk’s Tables were published, aligning with May of 1842.
基础性真理于1842年5月发表，并以1843年先驱图表作为哈巴谷两表的阿尔法。2012年，哈巴谷的两表出版，与1842年5月相一致。
The Millerite’s experienced their first disappointment on April 19, 1844, typifying July 18, 2020. At that point the second angel arrived, and his arrival aligned with verse two of Revelation eighteen. That disappointment marked the end of the first angel. There the second angel arrived, the tarrying time in the virgin’s parable began. The history of the first angel is to run parallel with the history of the second, and when applied in this fashion, the arrival of the second angel is aligned with the arrival of the first angel in 1840 and 9/11.
米勒派信徒于1844年4月19日经历了第一次的失望，预表了2020年7月18日。那时第二位天使来到，他的到来与启示录第十八章第二节相契合。那次失望标志着第一位天使的终结。在彼时第二位天使来到，童女比喻中的迟延时期开始。第一位天使的历史要与第二位天使的历史并行；按此种方式应用时，第二位天使的到来就与1840年与9/11时第一位天使的到来相一致。
A tarrying time arrived at 9/11, which was typified by April 19, 1844. At 9/11 the four winds of Islam were released, and then held in check. Those four winds of John are the rough winds of Isaiah, and the east wind of prophecy, and the sealing angel ascends from the east. When He ascends, He cries out “hold, hold, hold, hold” four times according to Sister White. The tarrying time that begins with the arrival of the second angel is represented as the four winds being held in check until the one hundred and forty-four thousand are sealed.
在9/11时，一个迟延时期来临；其预表是1844年4月19日。在9/11，伊斯兰的四风被放开，随即又被按住。约翰所述的那四风，就是以赛亚所言的猛风，也是预言中的东风。施印的天使从日出之地上来。据怀爱伦姊妹所述，当他上来时，他四次呼喊：“按住，按住，按住，按住”。随着第二位天使的到来而开始的迟延时期，被描绘为四风被按住，直到十四万四千人都受了印。
After the first disappointment, Samuel Snow was led to put together the message of the Midnight Cry, thus typifying the voice in the wilderness in July of 2023.
在第一次失望之后，塞缪尔·斯诺被引导整理出半夜呼声的信息，从而预表了2023年7月的旷野之声。
At the Exeter camp meeting, the separation of the virgins based upon the testing oil, purged and also purified the Millerites in agreement with the work of the Messenger of the Covenant. The Exeter camp meeting represented the sealing, for the work then went forward like a tidal wave, or a mighty army, until the third angel arrived on October 22, 1844. The key of the history is the separation.
在埃克塞特露营大会上，按着试验之油所进行的童女分别，与立约的使者之工相一致，洁除并且洁净了米勒派。埃克塞特露营大会象征着盖印，因为其工作随后如同汹涌的潮浪，亦如强大的军旅，一路推进，直到1844年10月22日第三位天使来到。这段历史的关键在于分别。
The second angel does a work of separating when it arrives, as it did at the first disappointment, and it ended with the separation of October 22. In the middle of the two separations the second angel’s message was proclaimed. The second angel is a progressive separation until the final test of the oil. The final test of oil leads to the litmus test of the third angel. That litmus test was the cross for Jesus, and the Garden of Gethsemane, meaning the “garden of the oil press” preceded the litmus test of the cross, and the test of the virgin’s oil preceded the close door of 1844.
第二位天使一到，便施行分别的工作，正如在最初的失望时所行的一样，并最终以十月二十二日的分别而告终。在这两次分别之间，第二位天使的信息被宣告。第二位天使乃是渐进性的分别，直至油的最终考验。油的最终考验引向第三位天使的试金石。对耶稣而言，那试金石就是十字架；而客西马尼园（其名意即“榨油之园”）先于十字架的试金石，正如童女之油的考验先于1844年的关门。
The final test, followed by judgment was the tenth test for ancient Israel. They were then assigned to die in the wilderness. Whether Kadesh, Gethsemane or Exeter; the final test before judgment, where the two classes are separated, identifies a final test post 2023, that precedes the closed-door judgment of the Sunday law. That final test is the sealing. A final or last test infers a first test.
随后接以审判的最后一次考验，是古代以色列的第十次考验。于是他们被判在旷野死亡。无论是在加低斯、客西马尼，还是在埃克塞特；那在审判之前、将两等人分开的最后考验，表明在2023年之后有一次最后的考验，它先于星期日法令的关门审判。那最后的考验就是盖印。所谓最终或最后的考验，预设有第一次的考验。
In 2023, the tarrying time ended as the Lion of the tribe of Judah unsealed the vision that was to tarry, by removing His hand. Then began the work of Samuel Snow.
2023年，犹大支派中的狮子藉着挪去祂的手，揭开那要迟延的异象之封印，迟延时期遂告结束。随后，塞缪尔·斯诺的事工开始了。
If we align the period of the first and second angels in parallel to one another they identify the descent of an angel with a message that tests God’s people by their response to the command to take and eat the message. The foundational message is then placed into the public, until the foundational message fails. Then the third angel arrives. The period of the third angel is the nineteen years that were the omega nineteen years of 742 BC unto 723 BC.
若我们将第一与第二位天使的时期彼此并行对照，它们就指认出一位带着信息的天使之降临；这则信息以上帝的子民对“取来并吃下这信息”之命令的回应，来试验他们。随后，这根基性信息被公开于众，直至这根基性信息失其效力。然后，第三位天使到来。第三位天使的时期是那十九年，即自公元前742年至公元前723年的欧米伽十九年期。
The period of 1844 unto 1863, and the period of 742 BC to 723 BC run parallel to one another, and also parallel to the periods of the first and second angels. Those four lines of prophetic history align with 9/11 unto the Sunday law. Those five lines are the history of Miller’s alpha “come and see” and Christ’s omega “come and see.”
1844年至1863年的时期，与公元前742年至公元前723年的时期彼此平行，并且也与第一、第二位天使的时期平行。那四条预言历史线与从9/11直到星期日法令的时期相对应。这五条线就是米勒的阿尔法“来且看”与基督的欧米伽“来且看”的历史。
Four times Seven
四乘七
Rightly understood Leviticus twenty-six identifies the “seven times,” four times, and the “seven times” is a symbol of Miller and his message. In 1842, Miller’s understanding of the “seven times” was enshrined upon the 1843 chart that Sister White states, “was directed by the hand of the Lord,” and “should not be altered.” Seven years later Miller died in 1849, and seven years later the message of the “seven times” is put into the record by Hiram Edson, and seven years later it is rejected.
若正确理解，利未记第二十六章四次提到“七次”，而“七次”乃是米勒及其信息的象征。1842年，米勒对“七次”的理解被载入1843年图表之上；怀爱伦姐妹称该图表“受主之手指引”，并且“不可更改”。七年之后，米勒于1849年去世；又七年之后，“七次”的信息由海勒姆·爱得生载入记录；再七年之后，它被弃绝。
In 1842 the first table of Habakkuk was published.
1842年，首张哈巴谷表出版。
In 1849 the alpha messenger of the “seven times” upon the 1843 chart dies.
1849年，1843年图表所载“七次”的首位使者逝世。
In 1856 the omega messenger of the “seven times” upon the 1850 chart is ignored.
1856年，1850年图表上“七次”的欧米伽使者遭到忽视。
In 1863 Habakkuk’s two tables are rejected and the 1863 chart was published.
1863年，哈巴谷的两块版被弃绝，且1863年的图表被出版。
A Divine chart published at the beginning and a human chart published at the end. In the middle, two messengers are identified, for the second message always has a doubling.
篇首公布一张神的图表，篇末公布一张人的图表。于中间，两位使者被指认出来，因为第二则信息总是成双的。
First angel
第一位天使
In 1842 the first table of Habakkuk was published.
1842年，首张哈巴谷表出版。
Second angel
第二位天使
In 1849 the old messenger of the 1843 chart dies.
1849年，1843年图表的年老使者逝世。
In 1856 the new messenger of the 1850 chart is ignored.
于1856年，1850年图表之新使者遭到忽视。
Third angel
第三位天使
In 1863 the message is rejected and the 1863 chart was published.
1863年，该信息遭到拒绝，同时1863年图表被出版。
A twenty-one-year period that represents four symbols of the “seven times,” equally spaced seven years apart. The alpha message is published (1842), the alpha messenger dies (1849), the omega messenger is ignored (1856) and the omega message is rejected (1863), typifying 2012; July 18, 2020; 2023; and the soon-coming Sunday law. Miller’s death in 1849 aligns with July 18, 2020. The messenger, and the message was resurrected in 2023. The omega message is now being unsealed, and it is followed by the Sunday law of 1863.
一个为期二十一年的时期，代表“七次”的四个象征，各以七年之距等间隔分布。阿尔法信息刊布（1842年），阿尔法使者逝世（1849年），俄梅伽使者被忽视（1856年），俄梅伽信息被弃绝（1863年），预表2012年；2020年7月18日；2023年；以及不久将至的星期日法令。米勒于1849年的去世与2020年7月18日相对应。使者与信息于2023年被复活。俄梅伽信息如今正被解封，随后是1863年的星期日法令。
In the Millerite movement, the message was established and then the messenger died. In the parallel movement the message was established and then the message died. The message was resurrected in 1856 and 2023. Apostasy is the label of 1863, and victory is the label of its counterpart at the Sunday law. Before the apostasy and victory of the Sunday law and 1863, the unsealing of the capstone omega light of the “seven times” of 1856 is set forth, as it has been since 2023.
在米勒派运动中，信息被确立，随后使者去世。在平行的运动中，信息被确立，随后信息死亡。该信息于1856年和2023年复活。背道是1863的标记，而得胜则是其在星期日法令之对应点的标记。在1863与星期日法令各自的背道与得胜之前，1856年“七次”的顶石欧米伽之光之启封被阐明，并且自2023年以来便是如此。
We will continue in the next article.
我们将在下一篇文章中继续。
William Miller: 1782–1849
威廉·米勒：1782-1849
William: “will” and “helmet”— “resolute protector”, “determined guardian”, or “strong-willed warrior.”
威廉：“意志”与“头盔”——“坚决的保护者”、“坚定的守护者”，或“意志坚强的战士”。
Miller: a person who operates a mill, especially. a mill that grinds grain into flour.
磨工：操作磨坊之人。尤指操作将谷物碾磨成面粉之磨坊者。
Strong-willed warrior
意志坚强的勇士
“An Upright, honest-hearted farmer, who had been led to doubt the divine authority of the Scriptures, yet who sincerely desired to know the truth, was the man specially chosen of God to lead out in the proclamation of Christ’s second coming. Like many other reformers, William Miller had in early life battled with poverty and had thus learned the great lessons of energy and self-denial. The members of the family from which he sprang were characterized by an independent, liberty-loving spirit, by capability of endurance, and ardent patriotism—traits which were also prominent in his character. His father was a captain in the army of the Revolution, and to the sacrifices which he made in the struggles and sufferings of that stormy period may be traced the straitened circumstances of Miller’s early life.
一位正直、忠厚的农夫，曾被引导去怀疑圣经的神圣权威，然而他真诚渴望明白真理，正是上帝特别拣选来率先宣告基督再临的人。与许多其他改革者一样，威廉·米勒在早年与贫困搏斗，因而学得了勤勉与自我克己的重大功课。他所出身的家族成员具有独立、爱自由的精神，具备坚忍不拔的能力，并怀有炽烈的爱国心——这些特质在他性格中亦极为显著。他的父亲是独立战争军队中的一名上尉，而米勒早年拮据的境况，可追溯至他父亲在那段风云激荡时期的斗争与苦难中所作的牺牲。
“He had a sound physical constitution, and even in childhood gave evidence of more than ordinary intellectual strength. As he grew older, this became more marked. His mind was active and well developed, and he had a keen thirst for knowledge. Though he did not enjoy the advantages of a collegiate education, his love of study and a habit of careful thought and close criticism rendered him a man of sound judgment and comprehensive views. He possessed an irreproachable moral character and an enviable reputation, being generally esteemed for integrity, thrift, and benevolence. By dint of energy and application he early acquired a competence, though his habits of study were still maintained. He filled various civil and military offices with credit, and the avenues to wealth and honor seemed wide open to him.” The Great Controversy, 317.
他体格健全，甚至在童年时期就显示出智力过人的迹象。及长，此种表现愈加明显。他的心智敏捷而发展完善，并对知识怀有强烈的渴求。虽未享有大学教育之便，然其嗜学之心，以及缜密思考与严谨批判的习惯，使他成为判断力健全、见解宏博之人。他具备无可指摘的道德品格与令人称羡的声誉，因正直、俭朴与仁善而广受敬重。凭藉精力与勤勉，他于早年便取得足以自给的产业，而治学之习仍不稍减。他历任多种文职与军职，皆能称职而获嘉誉；通往财富与荣誉的途径似乎向他大开。 《大争战》，第317页。
“The knowledge of God is not to be gained without mental effort, without prayer for wisdom in order that you may separate from the pure grain of truth the chaff with which men and Satan have misrepresented the doctrines of truth. Satan and his confederacy of human agents have endeavored to mix the chaff of error with the wheat of truth. We should diligently search for the hidden treasure, and seek wisdom from heaven in order to separate human inventions from the divine commands. The Holy Spirit will aid the seeker for great and precious truths which relate to the plan of redemption. I would impress upon all the fact that a casual reading of the Scriptures is not enough. We must search, and this means the doing of all the word implies. As the miner eagerly explores the earth to discover its veins of gold, so you are to explore the word of God for the hidden treasure that Satan has so long sought to hide from man. The Lord says, ‘If any man willeth to do his will, he shall know of the teaching.’ John 7:17, Revised Version.
若无心智的努力，若不为求智慧而祈祷，使你能够将人和撒但用来歪曲真理教义的糠秕，从真理纯净的麦粒中分辨出来，就不能获得关于上帝的知识。撒但及其人类代理者的同盟，竭力将谬误的糠秕与真理的麦子混杂。我们应当殷勤寻找那隐藏的宝藏，并从天上寻求智慧，以便把人的臆造与上帝的命令区分开来。圣灵必帮助那寻求与救赎计划相关的重大而宝贵真理的人。我愿郑重提醒众人，随意地阅读圣经是不够的。我们必须查考；这就意味着要把“查考”一词所包含的一切付诸实行。正如矿工热切地勘探大地以发现其中的金脉，你们也当探究上帝的话语，去寻找那撒但久欲向人隐藏的宝藏。主说：“人若愿意遵行他的旨意，就必明白这教训。”（约翰福音7:17，修订版）
“The word of God is truth and light, and is to be a lamp unto your feet, to guide you every step of the way to the gates of the city of God. It is for this reason that Satan has made such desperate efforts to obstruct the path that has been cast up for the ransomed of the Lord to walk in. You are not to take your ideas to the Bible, and make your opinions a center around which truth is to revolve. You are to lay aside your ideas at the door of investigation, and with humble, subdued hearts, with self hid in Christ, with earnest prayer, you are to seek wisdom from God. You should feel that you must know the revealed will of God, because it concerns your personal, eternal welfare. The Bible is a directory by which you may know the way to eternal life. You should desire above all things that you may know the will and ways of the Lord. You should not search for the purpose of finding texts of Scripture that you can construe to prove your theories; for the word of God declares that this is wresting the Scriptures to your own destruction. You must empty yourselves of every prejudice, and come in the spirit of prayer to the investigation of the word of God.” Review and Herald, September 11, 1894.
上帝的话语是真理与光，要作你脚前的灯，引导你在通往上帝之城门的道路上每一步。正因如此，撒但竭力拦阻那为主所赎之民所修筑、供其行走的大道。你不可把自己的见解带到圣经面前，使你的意见成为真理所环绕的中心。你当在查考之门口放下自己的见解，存谦卑、顺服的心，将己隐藏在基督里，带着恳切的祈祷，向上帝寻求智慧。你应当觉得自己必须明白上帝所启示的旨意，因为这关系到你个人永恒的福祉。圣经乃是一本指南，使你可以知道通向永生的道路。你应当最渴望认识主的旨意与道路。你不可为着寻找可被你曲解以证明你理论的经文而查考；因为上帝的话语宣告，这样做就是强解圣经，以致你自取灭亡。你必须除去一切偏见，并以祈祷的精神来查考上帝的话语。 《评论与先驱》，1894年9月11日。
“William Miller was born at Pittsfield, Massachusetts. His formal schooling consisted of only 18 months, but he became self-taught through his strong habit of reading. He also early began to write, composing poetry and keeping a diary. His reading exposed him to infidel authors who influenced him in the direction of deism. He became a justice of the peace in his late twenties, and fought in the War of 1812. Several experiences during this conflict turned his mind toward a personal God. By 1816 he was converted, and began Bible study in earnest. He wrote, ‘The Scriptures . . . became my delight, and in Jesus I found a friend.’
威廉·米勒出生于马萨诸塞州皮茨菲尔德。他所受的正规教育仅为十八个月，但因勤于阅读而自学成才。他也在早年开始写作，作诗并写日记。他的阅读使他接触到不信派作者，在思想上影响他趋向自然神论。二十多岁后期，他成为治安法官，并在1812年战争中参战。在这场冲突中若干经历使他的心转向一位位格的上帝。至1816年，他已归信，并开始认真研读圣经。他写道：“圣经……成了我的喜乐，在耶稣里我找到了 一位朋友。”
“By 1818 in his study of the prophecies he concluded that Jesus would return ‘about 1843.’ In 1831 he began to share his studies in public in small settings, after strong conviction and providential guidance to do so. After meeting J. V. Himes, a prominent editor, in 1839, the way was opened to preach to large groups in major cities. While opposed by many, his preaching, and that of others who caught the Advent message, made a significant impact, with up to 100,000 accepting belief in the soon coming of Christ. Ellen Harmon heard him in Portland, Maine, in March of 1840 when she was 12 years old. She recounted, “Mr. Miller traced down the prophecies with an exactness that struck conviction to the hearts of his hearers. He dwelt upon the prophetic periods, and brought many proofs to strengthen his position. Then his solemn and powerful appeals and admonitions to those who were unprepared, held the crowds as if spellbound.” Life Sketches, 20.
到了1818年，他在研读预言时断定，耶稣将于“约在1843年”再来。1831年，在强烈的内心确信与上帝护理的引导之下，他开始在小型场合公开分享他的研究。1839年结识著名编辑J. V. Himes之后，向主要城市的大批群众传道的道路遂为之敞开。虽然遭到许多人反对，他的讲道，以及其他领受复临信息之人的宣讲，仍产生了显著影响，有多达十万人接受了基督即将复临的信仰。1840年三月，年仅十二岁的爱伦·哈蒙在缅因州波特兰聆听了他的讲道。她回忆说：“米勒先生极其精确地追溯诸预言，使听者心受责备。他着重论述预言的时期，并提出许多证据以巩固他的立场。随后，他向那些尚未预备之人所发出的庄严而有力的呼吁与劝戒，使会众仿佛被摄住一般。”《生平略述》，第20页。