In 1844, the doctrine of the seventh-day Sabbath was unsealed and then emphasized to Sister White when she looked into the ark of the covenant. She also recorded that in the last days the doctrine of the incarnation possessed the same heavenly emphasis. The seventh-day Sabbath, represents the special light from the ark when the antitypical Day of Atonement began, and the seventh-year Sabbath represents the special light from the ark when the antitypical Day of Atonement reaches its conclusion.
1844年，当怀爱伦姊妹看入约柜之内时，第七日安息日的教义被启封，并且又特别向她予以强调。她也记述，在末后的日子，道成肉身的教义具有同样的天上之强调。第七日安息日，表征反型大赎罪日开始之际从约柜发出的特殊亮光；而第七年安息年，则表征反型大赎罪日达到其结局之时从约柜发出的特殊亮光。
The doctrine of the incarnation is typified in the last holy convocation of Leviticus twenty-three; it is the omega to the seventh-day Sabbath, which is the first holy convocation at the beginning of Leviticus twenty-three. That first Sabbath represents God’s creative power and the last Sabbath represents His recreative power. That first Sabbath is represented by the number “23” and the last by the number “252.”
道成肉身的教义在利未记二十三章最后一次的圣会中得以预表；这最后的圣会乃是相对于第七日安息日的俄梅伽，而那第七日安息日是利未记二十三章开头的第一次圣会。那第一个安息日代表神的创造大能，而最后一个安息日代表祂的再造大能。那第一个安息日由数字“23”所代表，最后一个则由数字“252”所代表。
Those two symbols are the bookends of Leviticus twenty-three and they are also the bookends for the Millerite history. 1798 was the fulfillment of the 2,520 years against the northern kingdom of Israel and the 2,300 years was fulfilled October 22, 1844. When Sister White was led into the sanctuary and gazed upon the Ten Commandments, she was typifying God’s latter-day people who follow Christ into the Most Holy Place when He is finishing His work of at-one-ment. The temple test is the test of following the Lamb whithersoever He goeth.
那两个象征是《利未记》二十三章的首尾界标，也同样是米勒派历史的首尾界标。1798年，针对以色列北国的二千五百二十年得以应验；而二千三百年则应验于1844年10月22日。当怀姐妹被引领进入圣所，注目观看十条诫命时，她是在预表上帝末时的子民：当基督正在完成祂的赎罪之工时，他们跟随祂进入至圣所。圣殿的考验，就是无论羔羊往何处去，都跟随祂的考验。
These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. Revelation 14:4.
这些人未曾与女人沾染，因为他们是童身。无论羔羊往哪里去，他们都跟随他。这些人从人间被赎出来，作为献给神和羔羊的初熟果子。启示录14:4。
Sister White, as a prophet was illustrating the faithful at the beginning who entered the Most Holy Place by faith, and in so doing she was providing an example of the faithful at the end who enter by faith into the Most Holy Place and then gaze into the ark. What they see illuminated there is the doctrine of the incarnation, the finishing of the at-one-ment. They see the two covering cherubs representing the two Sabbaths of creation and re-creation. They see the 252 on one side of the ark and the 23 on the other and recognize that in agreement with creation and re-creation; 23 represents the marriage of Divinity with humanity, and they see 252 as the symbol of a human’s transformation into a human that is combined with Divinity.
作为先知的怀爱伦姊妹所阐明的，是起初那些凭信进入至圣所的忠信者；藉此，她为末后的忠信者树立了榜样：他们也凭信进入至圣所，然后凝视约柜。他们在那里在光中所见的是道成肉身之教义，与“at-one-ment”的成全。他们看见两位遮掩的基路伯，代表创造与再创造的两个安息日；又看见在约柜的一边有252，另一边有23，并认出这与创造与再创造相符：23代表神性与人性的婚姻，而252乃象征人的转化，成为与神性相结合之人。
The mercy seat was not to be removed, so for Sister White to look inside was a special revelation, and prophetically the illustration is more for the latter days, than the days in which she lived. By beholding we are changed. The temple test is Christ leading His virgin people into His temple, step by step. Prophetic truths represent the steps along the path that is lightened by the message of the Midnight Cry.
施恩座原不当被移开，因此，怀爱伦姊妹得以看见其中，乃属一次特别的启示；而从预言的角度，这一象征性的说明更是为末后的日子，而非她所生活的年代。因着注目观看，我们就被改变。圣殿考验，是基督一步一步地引领他贞洁的子民进入他的圣殿。预言的真理代表那被半夜呼声的信息所照亮之道路上的每一个步骤。
The Millerite temple of forty-six years is a step.
米勒派的四十六年之圣殿是一步。
The human temple of “23,” (male and female, He created them) is a step.
“23”（男与女，祂创造了他们）之人类圣殿，乃一步。
Christ raising His temple in three days is a step.
基督在三日内使祂的殿再建立起来，是一个步骤。
The storehouse is the temple of Malachi.
仓库即《玛拉基书》中的圣殿。
Nehemiah cleansed the storehouse from the profanation of Tobiah.
尼希米从多比雅的亵渎中洁净了库房。
That temple was where the high priest Hilkiah discovered the writings of Moses during the revival of king Josiah.
那座圣殿，正是大祭司希勒家在约西亚王复兴期间发现摩西著述之处。
The temple Nehemiah cleansed from profanation is the same temple Christ twice cleansed from it’s “sacrilegious profanation” as Sister White states.
尼希米从亵渎中所洁净的圣殿，正如怀爱伦姊妹所言，正是基督为除去其中“渎圣的亵渎”而两次洁净的同一座圣殿。
The casket of Miller’s dream was a step.
米勒梦中的棺柩乃一级台阶。
Once Christ has led His faithful in the Most Holy Place, He leads them, as represented by Sister White to the ark, raises the mercy seat and allows them to look inside. When they look inside they see both the doctrine of the incarnation and the seventh-day Sabbath is invested with a soft halo. Line upon line those who recognize the doctrines that are “invested with a soft radiance” align with Sister White entering the Most Holy Place by faith and looking into the ark.
一旦基督已在至圣所中引领祂忠信之民，祂便如怀爱伦姐妹所代表的那样，引他们到约柜前，揭开施恩座，使他们得以察看其中。当他们向内观看时，看见道成肉身的教义与第七日安息日都被柔和的光晕所笼罩。律上加律、例上加例地，凡认明那些“被披以柔和的光辉”的教义的人，便与怀爱伦姐妹一同凭信进入至圣所，并向约柜内察看。
The ancient prophets spoke more specifically for the latter days than the days in which they lived. When those ancient prophets themselves become part of the testimony, they represent God’s people in the latter days, and God’s people in the latter days are the one hundred and forty-four thousand. Sister White is perhaps the most important ancient prophet, for all her illustrations represent the alpha history of the omega history of the one hundred and forty-four thousand. All the prophets illustrate the remnant, but Sister White also represents a beginning history that is fulfilled in the ending history—to the very letter.
古代先知所说的信息，对末后的日子之指向，比对他们所处之时代更为具体明确。当那些古代先知本身成为见证的一部分时，他们便代表末后的神子民；而末后的神子民，就是那十四万四千人。怀爱伦姊妹或许是最重要的古代先知，因为她所有的例证都代表那关于十四万四千人的俄梅伽历史中的阿尔法历史。诸先知皆阐明余民，但怀爱伦姊妹也代表一段起初的历史，这段历史在末了的历史中按着字句应验。
In the alpha foundational history, Sister White in vision, is taken into the Most Holy Place of the heavenly sanctuary. Once there, the mercy seat upon the ark of the covenant, a seat that was not to be removed, was raised so that Sister White could gaze inside where she saw the Ten Commandments.
在阿尔法奠基历史中，怀特姐妹在异象中被带入天上圣所的至圣所。到了那里，约柜上的施恩座——那本不应被挪移的座——被揭开，使怀特姐妹得以向内观看；她在那里看见了十条诫命。
“In the holiest I saw an ark; on the top and sides of it was purest gold. On each end of the ark was a lovely cherub, with its wings spread out over it. Their faces were turned toward each other, and they looked downward. Between the angels was a golden censer. Above the ark, where the angels stood, was an exceeding bright glory, that appeared like a throne where God dwelt. Jesus stood by the ark, and as the saints’ prayers came up to Him, the incense in the censer would smoke, and He would offer up their prayers with the smoke of the incense to His Father. In the ark was the golden pot of manna, Aaron’s rod that budded, and the tables of stone which folded together like a book. Jesus opened them, and I saw the Ten Commandments written on them with the finger of God. On one table were four, and on the other six. The four on the first table shone brighter than the other six. But the fourth, the Sabbath commandment, shone above them all; for the Sabbath was set apart to be kept in honor of God’s holy name. The holy Sabbath looked glorious—a halo of glory was all around it. I saw that the Sabbath commandment was not nailed to the cross. If it was, the other nine commandments were; and we are at liberty to break them all, as well as to break the fourth. I saw that God had not changed the Sabbath, for He never changes. But the pope had changed it from the seventh to the first day of the week; for he was to change times and laws.” Early Writings, 32.
在至圣所里，我看见一个约柜；它的顶上和两侧都是纯金。约柜的两端各有一位可爱的基路伯，翅膀张开覆在其上。他们的脸彼此相对，并且向下观看。两位天使之间有一个金香炉。约柜上方、天使所站立之处，有极其明亮的荣光，显得像上帝居住的宝座。耶稣站在约柜旁；当圣徒的祈祷上达到他那里时，香炉中的香就冒起烟来，他便把他们的祈祷连同香的烟献给他的父。在约柜里有盛吗哪的金罐、发芽的亚伦的杖，以及像书一样可以合在一起的石版。耶稣把它们打开，我看见上帝用指头写在其上的十条诫命。一块石版上有四条，另一块上有六条。第一块上的那四条比另外六条更明亮。但其中第四条——安息日的诫命——比它们都更光辉；因为安息日被分别出来，为尊崇上帝的圣名而遵守。这圣洁的安息日显得极其荣美——四周环绕着荣光的光环。我看见安息日的诫命并没有被钉在十字架上。若是那样，另外九条也同样被钉了；我们就可以任意违犯它们全部，也一样可以违犯第四条。我看见上帝并没有改变安息日，因为他从不改变。但教皇把它从一周的第七日改为第一日；因为他要更改时候和律法。 《早期著作》，32。
The doctrine of the seventh-day Sabbath was the alpha doctrine of the foundational history of the Millerite movement that began as the Philadelphian Millerite movement, then transformed unto the Laodicean Millerite movement in 1856, and then unto the Laodicean Seventh-day Adventist Church in 1863. Sister White also identifies the omega doctrine in the history of the latter days, when the Laodicean movement of the one hundred and forty-four thousand transforms into the Philadelphian movement of the one hundred and forty-four thousand. The alpha and omega lights are represented by the doctrine of the seventh-day Sabbath and the doctrine of the incarnation.
第七日安息日的教义，是米勒派运动奠基性历史中的“阿尔法”教义。该运动起初为非拉铁非时期的米勒派运动，1856年转变为老底嘉时期的米勒派运动，1863年又转变为老底嘉时期的基督复临安息日会。怀爱伦姊妹也在末后的历史中指出“欧米伽”教义，即在十四万四千人的老底嘉运动转变为十四万四千人的非拉铁非运动之时。阿尔法与欧米伽的亮光，由第七日安息日的教义与道成肉身的教义所代表。
“Those who commune with God walk in the light of the Sun of Righteousness. They do not dishonor their Redeemer by corrupting their way before God. Heavenly light shines upon them. As they near the close of this earth’s history, their knowledge of Christ, and of the prophecies relating to him, greatly increases. They are of infinite worth in God’s sight; for they are in unity with his Son. To them the word of God is of surpassing beauty and loveliness. They see its importance. Truth is unfolded to them. The doctrine of the incarnation is invested with a soft radiance. They see that the Scripture is the key that unlocks all mysteries and solves all difficulties. Those who have been unwilling to receive the light and walk in the light will be unable to understand the mystery of godliness, but those who have not hesitated to take up the cross and follow Jesus, will see light in God’s light.” The Southern Watchman, April 4, 1905.
与神相交的人行在公义的日头之光中。他们不在神面前败坏自己的道路，以致羞辱他们的救赎主。天上的光照耀着他们。当他们临近这世界历史的结束时，他们对基督以及与他有关的预言的认识大大增长。在神眼中，他们价值无量；因为他们与他的儿子合一。对他们来说，神的话有无比的美与可爱。他们看出它的重要性。真理向他们显明。道成肉身的教义被柔和的光辉所笼罩。他们看见，圣经是一把解开一切奥秘并解决一切难题的钥匙。那些不愿接受光、也不行在光中的人，必不能明白敬虔的奥秘；但那些不迟疑地背起十字架跟随耶稣的人，必在神的光中见光。《南方守望者》，1905年4月4日。
The “doctrine of the incarnation” is also called the “mystery of godliness.”
“道成肉身之教义”亦称为“敬虔之奥秘”。
And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory. 1 Timothy 3:16.
并且，毫无争议，敬虔的奥秘是大的：神在肉身显现，在圣灵里得以称义，被天使看见，传给外邦人，在世上被人信服，被接到荣耀里。提摩太前书 3:16。
The “mystery” is hidden until the final generation, when the faithful see that the doctrine of the incarnation is the omega of the seventh-day Sabbath.
此“奥秘”一直被隐藏，直到末后的世代，当忠信之人看见道成肉身之教义乃是第七日安息日的欧米伽之时。
Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory. Colossians 1:26, 27.
这奥秘，乃自历世历代所隐藏的，如今却向他的圣徒显明了。神愿意使他们知道，这奥秘在外邦人中有何等荣耀之丰富；这奥秘就是基督在你们里面，荣耀的盼望。歌罗西书 1:26、27
It is fitting that it is Colossians 1:26 that speaks of a “mystery” that “hath been hid,” but that mystery is “made manifest” in the latter days. Prophetic light is made manifest when prophecy is unsealed, as represented in Daniel twelve where at the end of 1,260 days, at the time of the end a prophecy is unsealed. The prophecy that has been hid for generations is unsealed, and the prophecy is the truth which when unsealed is the “glory” that is made known unto the Gentiles at the Sunday law. That mystery is Christ in you the hope of glory, which is accomplished in the days of the sounding of the seventh trumpet.
恰当的是，正是歌罗西书一章二十六节论到一个“奥秘”，这奥秘“已经隐藏”，但在末后的日子这奥秘却被“显明”出来。预言之光在预言被启封之时显明出来，正如但以理书第十二章所表明的：在一千二百六十日的末了、在末时，有一则预言被启封。那历世历代所隐藏的预言被启封；而这预言就是那真理，这真理在被启封的时候，便成为在主日法令之时向外邦人所显明的“荣耀”。那奥秘就是“基督在你们里面，荣耀的盼望”，这事成就在第七号吹响的日子里。
But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.
但在第七位天使发声的日子，就是他开始吹号的时候，神的奥秘就成全了，正如他向他仆人众先知所宣告的那样。启示录 10:7
It is only fitting that the voice of the seventh angel began to sound on the tenth day of the seventh month as represented in Revelation 10:7. The seventh angel is also represented as the third woe, and the first two woes were Islam, thus providing two witnesses that the third woe is Islam. The mystery of God is finished when the trumpet of Islam is blowing.
正合宜的是，第七位天使的声音在七月初十日开始发出，正如《启示录》10:7所表征的。第七位天使亦被表为第三样祸灾，而前两样祸灾乃是伊斯兰，因此提供了两个见证，证明第三样祸灾即为伊斯兰。当伊斯兰的号角吹响之时，神的奥秘便成全了。
In the history of the seventh trumpet the doctrine of the incarnation, which is the mystery of Christ in you, or the combination of Divinity with humanity, as represented by Christ when He took upon Himself human flesh; the candidates to be among the one hundred and forty-four thousand will be tested as to whether they have the necessary oil and faith to enter into the Most Holy Place. If they hesitate darkness falls upon them, if they follow the Lamb withersoever He goeth, they will be led to look into the ark. In the ark they will find the doctrines of the seventh-day Sabbath and the doctrine of the incarnation.
在第七号的历史中，道成肉身之教义——即“基督在你们里面”的奥秘，亦即神性与人性的结合，正如基督取了人的肉身所表明的。凡欲列入那十四万四千人之数的候选者，都要受试验，看他们是否具备进入至圣所所必需的油与信心。若他们迟疑，黑暗就临到他们；若他们无论羔羊往何处都跟随，便要被引导去察看约柜。在约柜里，他们将发现第七日安息日之教义以及道成肉身之教义。
As significant as these two doctrines are, what I am focusing on is not the alpha and omega lights, but that the prophetess illustrated God’s people entering into the heavenly sanctuary and looking into the ark of the covenant. There must be a point in the history of the one hundred and forty-four thousand, during the latter days, where the one hundred and forty-four thousand are taken into the Most Holy Place to gaze upon the opened ark.
尽管这两条教义极其重要，我所着眼的并非阿尔法与欧米伽之光，而是女先知所描绘的：神的子民进入天上的圣所，看进约柜之中。于末后的日子，十四万四千人的历史中必有一个时刻，他们被带入至圣所，以瞻仰那开启的约柜。
If you possess the faith to believe the prophets illustrate God’s people in the latter days, along with the faith that Sister White was as much inspired, in every way, as every other prophet in the Bible—then the application I just set forth must be accepted as true. The one hundred and forty-four thousand must follow Christ, by faith into the Most Holy Place, as Sister White says the faithful did on October 22, 1844. There were then two classes manifested, those who refused to enter in by faith, and those who entered in.
如果你有这样的信心：相信先知预表末后的上帝子民，并且相信怀爱伦姐妹在各方面与圣经中所有其他先知一样，同样蒙上帝的启示——那么，我刚才所提出的应用就必须被承认为真实。十四万四千人必须凭着信心跟随基督进入至圣所，正如怀爱伦姐妹所说，忠心之人于1844年10月22日所行的那样。那时便显明出两类人：那些拒绝凭着信心进入的，和那些进入的人。
“I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, which would have taught them the way into the heavenly sanctuary. The rendering of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.
我被指示回顾关于基督初临的宣告。约翰奉差遣，带着以利亚的心志与能力，为耶稣预备道路。凡拒绝约翰见证的人，并未从耶稣的教训上得益。他们反对那预告祂降临的信息，使自己处在一种境地，以致不能容易地接受祂是弥赛亚这一最有力的证据。撒但又引导那些拒绝约翰信息的人更进一步，去拒绝并钉死基督。他们这样行，就使自己处在无法领受五旬节那日所赐福分的位置上；那福分本会教导他们进入天上圣所之道。圣殿幔子裂开，表明犹太人的祭祀与条例不再被接受。至大的牺牲已经献上并蒙悦纳，而五旬节那日所降下的圣灵，将门徒的心思从地上的圣所引向天上的圣所；在那里，耶稣带着自己的血进去，要将祂赎罪之功的益处倾注在祂的门徒身上。但犹太人却落在全然的黑暗中。他们失去了本可得着的一切有关救赎计划的亮光，仍旧信靠他们那无用的祭祀与供物。天上的圣所已取代了地上的圣所，然而他们对此变化一无所知。因此，他们无法从基督在圣所中的中保工作上获益。
“Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 259–261.
许多人对于犹太人拒绝并钉死基督的行为感到惊骇；当他们读到祂所受羞辱和虐待的历史时，便以为自己爱祂，且不会像彼得那样不认祂，也不会像犹太人那样把祂钉在十字架上。然而，那鉴察众人心的上帝，已经把他们自称对耶稣的爱带到试验之下。全天庭都以最深切的关注，注视人们对第一位天使信息的反应。但许多自称爱耶稣、读到十字架的故事便落泪的人，却嘲笑祂再来的喜讯。他们不但没有欢然接受这信息，反而宣称那是迷惑。他们憎恨爱慕祂显现的人，并把他们逐出教会。那些拒绝第一道信息的人，不能从第二道信息得益；他们也未能从半夜呼声得益——那呼声原是要使他们预备好，藉着信心与耶稣一同进入天上圣所的至圣所。他们因拒绝前两道信息，以致悟性昏暗，在第三位天使的信息中看不见任何亮光，而这信息正是指出进入至圣所之路的。我看见，正如犹太人把耶稣钉在十字架上，名义上的诸教会也把这些信息钉了十字架；因此他们对进入至圣所之路一无所知，也不能从耶稣在那里所作的代求得益处。他们像犹太人献上无用的祭物一样，把无用的祈祷献到耶稣已经离开的殿室；而撒但因这欺骗而得意，便披上宗教的外衣，将这些自称为基督徒之人的心思引向他自己，用他的权势、他的神迹和虚假的奇事作工，把他们牢牢系在他的网罗中。 《早期著作》, 259-261。
Sister White identifies the progressive testing process of John the Baptist and Christ’s history that ended with the Jews being in total darkness in order to illustrate the same history in the time of the Millerites, which is the alpha history of Sister White; the ancient prophetess of the latter days. The life-or-death test in the beginning was over entering into the Most Holy Place or refusing to do so. To refuse to do so produced the same darkness upon the rebels of Millerite history that had come upon the rebellious Jews in the history of Christ.
怀爱伦姊妹辨明了施洗约翰与基督的历史中那一条渐进的考验进程，其终局是犹太人全然陷入黑暗；她以此来阐明米勒派时期同样的历史——这便是怀爱伦姊妹，这位末后时代的古时女先知的阿尔法历史。最初的生死考验，在于是否进入至圣所，抑或拒绝进入。拒绝进入，使米勒派历史中的悖逆者落在与基督历史中悖逆犹太人相同的黑暗之中。
Jesus always illustrates the end of a thing, with the beginning of a thing; so, when Sister White was taken into the Most Holy Place and gazed upon the open ark, in connection with the test of October 22, 1844, it identifies that the one hundred and forty-four thousand will be tested upon following the Lamb into the Most Holy Place or going into perfect eternal darkness. This fact is premised upon a faith that understands the ancient prophets are illustrating God’s latter-day people when they themselves become part of the recorded testimony. Sister White illustrates both classes.
耶稣总是以一件事的开端来阐明其结局。因此，怀爱伦姊妹被带入至圣所，凝视那开启的约柜，并与1844年10月22日的考验相联系之时，这就表明：十四万四千人将在是否跟随羔羊进入至圣所，或进入完全且永恒的黑暗这一点上受试验。这一事实以这样的信心为前提：当古代先知自身成为成文见证的一部分时，他们正在阐明上帝末时的子民。怀爱伦姊妹阐明了这两等人。
“While in this state of despondency I had a dream that made a deep impression upon my mind. I dreamed of seeing a temple, to which many persons were flocking. Only those who took refuge in that temple would be saved when time should close. All who remained outside would be forever lost. The multitudes without who were going about their various ways, derided and ridiculed those who were entering the temple, and told them that this plan of safety was a cunning deception, that in fact there was no danger whatever to avoid. They even laid hold of some to prevent them from hastening within the walls.
在这种沮丧的状态中，我做了一个给我心灵留下深刻印象的梦。我梦见一座圣殿，许多人正蜂拥而至。只有那些投奔那座圣殿的人，在时间终结之时才能得救。凡是仍留在外面的人都将永远失丧。外面的众人各走各的路，讥讽嘲笑那些正进入圣殿的人，并告诉他们，这种得救之策不过是狡诈的骗局，事实上根本没有任何需要躲避的危险。他们甚至抓住一些人，阻止他们赶紧进入殿墙之内。
“Fearing to be ridiculed, I thought best to wait until the multitude dispersed, or until I could enter unobserved by them. But the numbers increased instead of diminishing, and fearful of being too late, I hastily left my home and pressed through the crowd. In my anxiety to reach the temple I did not notice or care for the throng that surrounded me. On entering the building, I saw that the vast temple was supported by one immense pillar, and to this was tied a lamb all mangled and bleeding. We who were present seemed to know that this lamb had been torn and bruised on our account. All who entered the temple must come before it and confess their sins.
因为怕被人嘲笑，我想最好等到人群散去，或者等到我可以不被他们察觉地进入。但人数不减反增，我又担心来得太迟，便匆忙离家，挤过人群。因急于赶到圣殿，我既没有留意，也不在乎周围拥挤的人潮。进入建筑后，我看到那座宏大的圣殿竟由一根巨大的柱子支撑，而在这根柱子上拴着一只遍体鳞伤、鲜血淋漓的羔羊。我们在场的人似乎都知道，这只羔羊是为我们的缘故而被撕裂、受伤的。凡进入圣殿的人都必须来到它面前，承认自己的罪。
“Just before the lamb were elevated seats, upon which sat a company looking very happy. The light of heaven seemed to shine upon their faces, and they praised God and sang songs of glad thanksgiving that seemed like the music of the angels. These were they who had come before the lamb, confessed their sins, received pardon, and were now waiting in glad expectation of some joyful event.
就在羔羊前面，设有高起的座位，其上坐着一群看起来非常喜乐的人。天上的光仿佛照在他们的脸上，他们赞美上帝，唱着喜乐感恩的诗歌，听来宛如天使的乐音。这些人曾来到羔羊面前，承认自己的罪，领受了赦免，如今正怀着喜乐的期待，等候某个欢庆的时刻。
“Even after I had entered the building, a fear came over me, and a sense of shame that I must humble myself before these people. But I seemed compelled to move forward, and was slowly making my way around the pillar in order to face the lamb, when a trumpet sounded, the temple shook, shouts of triumph arose from the assembled saints, an awful brightness illuminated the building, then all was intense darkness. The happy people had all disappeared with the brightness, and I was left alone in the silent horror of night. I awoke in agony of mind and could hardly convince myself that I had been dreaming. It seemed to me that my doom was fixed, that the Spirit of the Lord had left me, never to return.
即便我已进入那殿宇，一种恐惧临到我，又有一种羞愧，觉得我必须在这些人面前谦卑自己。然而我似乎被驱使着向前，便缓缓绕过那根柱子，为要转面朝向那羔羊。忽然号角作响，圣殿震动，聚集的圣徒发出得胜的欢呼，一道可畏的光辉照耀全殿，随即一切陷入极深的黑暗。那些喜乐的人都随着那光辉消失了，而我独自被留下在夜的寂静惊骇之中。我在心灵的极大痛苦中醒来，几乎难以使自己相信我是在作梦。在我看来，我的结局已然定了，主的灵已离我而去，永不再回。
“Soon after this I had another dream. I seemed to be sitting in abject despair with my face in my hands, reflecting like this: If Jesus were upon earth, I would go to Him, throw myself at His feet, and tell Him all my sufferings. He would not turn away from me, He would have mercy upon me, and I would love and serve Him always. Just then the door opened, and a person of beautiful form and countenance entered. He looked upon me pitifully and said: ‘Do you wish to see Jesus? He is here, and you can see Him if you desire it. Take everything you possess and follow me.’
不久之后，我又作了一个梦。我仿佛以双手掩面，坐在极度的绝望中，心中这样思量：若耶稣在世，我必去到祂那里，俯伏在祂脚前，向祂倾诉我一切的苦楚。祂必不转脸离开我，必怜悯我，而我也必永远爱祂并事奉祂。就在这时，门开了，一位形貌俊美之人进来。他怜悯地看着我，说：“你愿意见耶稣吗？祂就在这里；你若愿意，便能看见祂。将你一切所有都带上，跟从我。”
“I heard this with unspeakable joy, and gladly gathered up all my little possessions, every treasured trinket, and followed my guide. He led me to a steep and apparently frail stairway. As I commenced to ascend the steps, he cautioned me to keep my eyes fixed upward, lest I should grow dizzy and fall. Many others who were climbing the steep ascent fell before gaining the top.
我怀着不可言喻的喜乐听见这话，便欣然收拾起我所有小小的私人物件，每一件珍爱的饰物，跟随我的向导。他领我来到一座陡峭而看似脆弱的阶梯。当我开始登上台阶时，他告诫我要定睛向上，免得我眩晕而跌倒。许多攀登这陡峭阶梯的人，尚未到达顶端便已跌落。
“Finally we reached the last step, and stood before a door. Here my guide directed me to leave all the things that I had brought with me. I cheerfully laid them down; he then opened the door and bade me enter. In a moment I stood before Jesus. There was no mistaking that beautiful countenance. That expression of benevolence and majesty could belong to no other. As His gaze rested upon me, I knew at once that He was acquainted with every circumstance of my life and all my inner thoughts and feelings.
终于，我们登上最后一级台阶，站在一扇门前。此处，我的向导吩咐我将随身带来的一切全数留下。我欣然放下它们；他遂开启了门，并命我进入。霎时，我已立于耶稣面前。那美丽的容颜，断无可错认。那慈爱与威严的神情，非他人所有。当祂的目光停留在我身上时，我立刻知道，祂对我一生的每一处境了然无遗，并洞察我内心一切的思想与情感。
“I tried to shield myself from His gaze, feeling unable to endure His searching eyes, but He drew near with a smile, and, laying His hand upon my head, said: ‘Fear not.’ The sound of His sweet voice thrilled my heart with a happiness it had never before experienced. I was too joyful to utter a word, but, overcome with emotion, sank prostrate at His feet. While I was lying helpless there, scenes of beauty and glory passed before me, and I seemed to have reached the safety and peace of heaven. At length my strength returned, and I arose. The loving eyes of Jesus were still upon me, and His smile filled my soul with gladness. His presence filled me with a holy reverence and an inexpressible love.
我尝试遮掩自己以避祂的目光，自觉难以承受祂那鉴察的眼目；然而祂含笑向我走近，把手按在我头上，说：“不要惧怕。”祂那甜美的声音使我的心因一种前所未有的喜乐而激荡不已。我喜乐得说不出话来，却不胜感动，俯伏在祂脚前。当我无力地伏卧在那里时，美丽与荣耀的景象在我眼前掠过，我仿佛已经进入天上的安稳与平安。终于我气力复原，便起身而立。耶稣慈爱的眼目仍注视着我，祂的微笑使我的灵魂充满喜乐。祂的同在使我充满圣洁的敬畏与难以言喻的爱。
“My guide now opened the door, and we both passed out. He bade me take up again all the things I had left without. This done, he handed me a green cord coiled up closely. This he directed me to place next my heart, and when I wished to see Jesus, take it from my bosom and stretch it to the utmost. He cautioned me not to let it remain coiled for any length of time, lest it should become knotted and difficult to straighten. I placed the cord near my heart and joyfully descended the narrow stairs, praising the Lord and telling all whom I met where they could find Jesus. This dream gave me hope. The green cord represented faith to my mind, and the beauty and simplicity of trusting in God began to dawn upon my soul.” Testimonies, volume 1, 27–29.
我的向导这时打开了门，我们二人一同走了出去。他吩咐我把我留在外面的所有东西再取回。事毕，他递给我一根紧紧盘绕的绿色绳索。他嘱咐我将它贴近我心放置；当我愿意见到耶稣时，就从怀中取出，把它尽量伸展至极。他又告诫我不可让它长时间盘绕不动，免得打结，难以拉直。我便将这根绳索置于心旁，欢然下了那狭窄的楼梯，一面赞美主，一面告诉我所遇见的每一个人，他们可以在何处寻见耶稣。这梦给了我盼望。在我心中，这根绿色的绳索象征着信心，而信靠上帝之美与单纯，开始在我心灵中破晓。 《证言》第一卷，第27—29页。
From the end of the Exeter camp meeting on August 17 unto October 22 in 1844 was sixty-six days. Those sixty-six days represent the period of the proclamation of the Midnight Cry, and in the context of the parable of the ten virgins those that then proclaimed the message represent those who had oil, and those who did not then proclaim the message had no oil.
自1844年8月17日埃克塞特营会结束之时起，至同年10月22日，共六十六天。此六十六天代表“午夜呼声”的宣告时期；而在“十童女”的比喻之语境中，那时宣告此信息的人，代表那些有油者；当时未宣告此信息的人，则为无油者。
In the parable, the marriage took place at the beginning of the tarrying time. The legal marriage took place and then everyone went home and waited until the groom’s father decided if it was acceptable to consummate the marriage. Infidelity between the first marriage and the second ceremony at midnight was considered adultery. The tarrying time was based upon the father of the groom waiting to see what happened to the bride over a period of time. Was she pregnant?
在这则比喻中，婚姻是在迟延时期之初缔结的。法定之婚姻既已成就，众人遂各自回家等候，直至新郎之父裁定可否予以圆房。若在第一次成婚与于午夜举行的第二次仪式之间发生不贞，则被视为奸淫。所谓迟延时期，乃以新郎之父在一段时日内等候察看新妇之情形为据：她是否怀有身孕？
When the father decided all was well, the midnight procession began, and it began at night to avoid the oppressive heat in the daytime of Palestine. For this reason, the bride’s attendants, the virgins of the parable, were required to have their own lantern and supply of oil waiting for the midnight cry announcing that the procession to the marriage was under way, for it was to take place at night. At Exeter the midnight cry arrived and you either had enough oil ready for the procession or you didn’t.
当父亲断定一切就绪，午夜的行列便启程；而之所以在夜间出发，是为避开巴勒斯坦白日的酷热难当。为此，新娘的随从——比喻中的童女——必须各自持灯并备油，等候那宣告迎娶行列已经启程的半夜呼声，因为此事当在夜间进行。在埃克塞特，半夜的呼声临到了；你要么已经为这行列预备充足的油，要么就没有。
When they left Exeter with the message they were illustrating a people who were sealed. Some had enough oil to make into the marriage on October 22, 1844, and some didn’t. Those sixty-six-days represent a period of time when God’s people are sealed unto the closed door of the Sunday law. If they had the proper amount of oil they entered by faith into the Most Holy Place. Sister White illustrated God’s people entering into the Most Holy Place in the latter days, and in her alpha history it was a life-or-death test that was involved with entering into the Most Holy Place by faith. In the latter days the one hundred and forty-four thousand will be tested as to whether they will enter into the Most Holy Place by faith. It is once again a life-or-death test.
当他们带着这信息离开埃克塞特时，他们所表明的是一班已经受了封印的人。有些人有足够的油，得以在1844年10月22日进入婚筵，有些人则没有。那六十六天象征着一个时期，在这段时期内，神的子民受封印，直至星期日法令的关门之时。若他们有适当分量的油，他们就凭信进入至圣所。怀爱伦姊妹曾论述，在末后的日子，神的子民要进入至圣所；而在她的阿尔法历史中，凭信进入至圣所乃是一项关乎生死的试验。到了末后的日子，十四万四千人将受试验，看他们是否会凭信进入至圣所。这又是一项关乎生死的试验。
We will continue these things in the next article.
我们将在下一篇文章中继续这些内容。
“In the cleansing of the temple, Jesus was announcing His mission as the Messiah, and entering upon His work. That temple, erected for the abode of the divine Presence, was designed to be an object lesson for Israel and for the world. From eternal ages it was God’s purpose that every created being, from the bright and holy seraph to man, should be a temple for the indwelling of the Creator. Because of sin, humanity ceased to be a temple for God. Darkened and defiled by evil, the heart of man no longer revealed the glory of the Divine One. But by the incarnation of the Son of God, the purpose of Heaven is fulfilled. God dwells in humanity, and through saving grace the heart of man becomes again His temple. God designed that the temple at Jerusalem should be a continual witness to the high destiny open to every soul. But the Jews had not understood the significance of the building they regarded with so much pride. They did not yield themselves as holy temples for the Divine Spirit. The courts of the temple at Jerusalem, filled with the tumult of unholy traffic, represented all too truly the temple of the heart, defiled by the presence of sensual passion and unholy thoughts.
在洁净圣殿之举中，耶稣宣告了他作为弥赛亚的使命，并开始他的事工。那座为神圣同在之居所而建的圣殿，本是为以色列与世界设立的一则有形的教训。自永世以来，上帝的旨意乃是要一切受造之物，从光明圣洁的炽天使直到人，都成为造物主内住的殿宇。因着罪，人类便不再作上帝的殿；人心被邪恶所幽暗并且玷污，再也不能显明上帝的荣光。然而，借着上帝之子的道成肉身，天上的旨意得以成全。上帝住在人类中间，并且借着救恩的恩典，使人心再次成为他的殿。上帝的设计乃是要耶路撒冷的圣殿恒久为向每一个灵魂所敞开的崇高命定作见证。但犹太人并未明白他们所引以为傲之建筑的意义；他们没有把自己献上，作上帝之灵的圣殿。耶路撒冷圣殿的院宇，充满着不圣之交易的喧嚣，实在过于真实地表明了人心之殿——那因感官情欲与不圣意念的存在而被玷污。
“In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. Malachi 3:1–3 quoted.” The Desire of Ages, 161.
当耶稣洁净圣殿，把世俗的做买卖的人赶出时，他宣告了自己的使命：要洁净人心，使之脱离罪的污秽——脱离那败坏灵魂的属世欲望、自私的情欲和恶习。引述《玛拉基书》3:1-3。 《世代的渴望》，161。
“The prophet says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils’ (Revelation 18:1, 2). This is the same message that was given by the second angel. Babylon is fallen, ‘because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). What is that wine?—Her false doctrines. She has given to the world a false sabbath instead of the Sabbath of the fourth commandment, and has repeated the falsehood that Satan first told Eve in Eden—the natural immortality of the soul. Many kindred errors she has spread far and wide, ‘teaching for doctrines the commandments of men’ (Matthew 15:9).
“先知说：‘此后，我看见另有一位大权柄的天使从天降下，地就因他的荣耀发光。他大声呼喊说：大巴比伦倾倒了！倾倒了！成了鬼魔的住处’（Revelation 18:1, 2）。”这就是第二位天使所传的同一信息。巴比伦倾倒了，‘因为她叫万国喝她淫乱烈怒的酒’（Revelation 14:8）。那酒是什么？——就是她错误的道理。她以一个假的安息日取代了第四条诫命中的安息日，并且重述了撒但起初在伊甸园中对夏娃所说的谎言——灵魂自然不死。她又将许多同类的谬误广为散布，‘将人的吩咐当作道理教导人’（Matthew 15:9）。
“When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.
“当耶稣开始祂公开的职分时，祂洁净了圣殿，使其脱离亵圣的污秽。在祂职分最后的行动中之一，乃是第二次洁净圣殿。照样，在那警告世界的最后工作中，向众教会发出了两项不同的呼召。第二位天使的信息是：‘巴比伦大城倾倒了！倾倒了！因为她叫万国喝她淫乱大怒之酒。’（启示录 14:8）并且，在第三位天使信息的大声呼喊中，有声音从天上说：‘我的民哪，你们要从那城出来，免得与她一同有罪，受她所受的灾殃；因她的罪恶滔天，她的不义，神已经想起来了。’（启示录 18:4, 5）”《信息选粹》卷二，118页。