The burden of the valley of vision. What aileth thee now, that thou art wholly gone up to the housetops? Thou that art full of stirs, a tumultuous city, a joyous city: thy slain men are not slain with the sword, nor dead in battle. All thy rulers are fled together, they are bound by the archers: all that are found in thee are bound together, which have fled from far. Therefore said I, Look away from me; I will weep bitterly, labour not to comfort me, because of the spoiling of the daughter of my people. For it is a day of trouble, and of treading down, and of perplexity by the Lord God of hosts in the valley of vision, breaking down the walls, and of crying to the mountains. Isaiah 22:1–5.
关于异象谷的默示。你如今怎么了，竟全都上了房顶？你这充满喧嚷、骚动的城、欢乐的城啊：你的被杀之人并非死于刀剑，也不是阵亡于战场。你的众首领一同逃走，却被弓箭手捆绑；凡在你那里被找到的，都一同被捆绑，他们是从远方逃来的。因此我说：离开我吧；我要痛哭，不要来安慰我，因为我民的女儿遭受掠夺。因为这是主万军之耶和华在异象谷所定的患难、践踏和困惑之日：城墙被拆毁，人向群山呼号。以赛亚书 22:1-5。
In the book of Isaiah, the word “burden” is found eighteen times. Eleven of those references are directly identifying prophecies of doom, and the other seven references refer to a burden as something that is carried upon the shoulder. Only one of the references translated as “burden” represents something that is carried on the shoulder and is also a prophecy of doom. I intend to address that one reference that is the Hebrew word identifying something that is carried, but is also a prophecy of doom, so I am identifying the distinction from the start, though we will not return to these facts until later.
在《以赛亚书》中，“burden”一词共出现十八次。其中有十一处直接指向灾祸的预言，另外七处则把“burden”理解为扛在肩上的担子。只有一处被译作“burden”的地方，既指肩上所扛之物，同时又是一则灾祸的预言。我打算讨论的正是这一处——它所用的希伯来词既用来指称可被携带之物，也是一则灾祸的预言。因此，我从一开始就把这一区别标明，尽管我们要到后面才会再回到这些事实。
The chapter is not vague about the definition of the “valley of vision” for it is identified as the “City of David” and also as “Jerusalem.” The valley of vision is a reference to Laodicean Adventism during the history of the last six verses of Daniel eleven. Isaiah set the context for this doom with the history represented in chapter twenty by describing the progressive conquering of the world by the Assyrian king who had sent a military leader named Tartan to capture a city in Egypt called Ashdod.
这一章对“异象谷”的定义并不含糊，因为它被明确指出就是“大卫城”，亦即“耶路撒冷”。所谓异象谷，是指在但以理书十一章最后六节的历史时期中的老底嘉的复临运动。以赛亚通过第二十章所记载的历史为这场厄运设定了背景：他描述了亚述王如何逐步征服世界——这位君王曾派一名名叫他珥探的军事首领，去攻取埃及一座名为亚实突的城市。
The Sunday law is identified in Daniel eleven verse forty-one and it identifies three groups that “escape” the hand of the papacy at the Sunday law.
星期日法令在但以理书十一章四十一节中被指出，并且它指出在星期日法令时有三个群体从教皇权势的手中“逃脱”。
In the year that Tartan came unto Ashdod, (when Sargon the king of Assyria sent him,) and fought against Ashdod, and took it; At the same time spake the Lord by Isaiah the son of Amoz, saying, Go and loose the sackcloth from off thy loins, and put off thy shoe from thy foot. And he did so, walking naked and barefoot. And the Lord said, Like as my servant Isaiah hath walked naked and barefoot three years for a sign and wonder upon Egypt and upon Ethiopia; So shall the king of Assyria lead away the Egyptians prisoners, and the Ethiopians captives, young and old, naked and barefoot, even with their buttocks uncovered, to the shame of Egypt. And they shall be afraid and ashamed of Ethiopia their expectation, and of Egypt their glory. And the inhabitant of this isle shall say in that day, Behold, such is our expectation, whither we flee for help to be delivered from the king of Assyria: and how shall we escape? Isaiah 20:1–6.
在塔尔坦来到亚实突的那一年（亚述王萨尔贡差遣他来），他攻打亚实突，并将其攻取。那时，耶和华对亚摩斯的儿子以赛亚说：你去把你腰间的麻衣解下，脱下你脚上的鞋。他就这样做，赤身赤脚行走。耶和华又说：我的仆人以赛亚为了给埃及和埃塞俄比亚作预兆和奇迹，赤身赤脚行走了三年；照样，亚述王也要把埃及人作为囚犯带走，把埃塞俄比亚人作为俘虏掳去，无论老少，都赤身赤脚，甚至露出臀部，使埃及蒙羞。他们必因他们所仰望的埃塞俄比亚、并他们所夸耀的埃及而惊惶羞愧。那日，这海岛的居民必说：看哪，这就是我们所仰望、为要从亚述王手中得拯救而奔去求助的对象；我们如今怎能逃脱呢？以赛亚书 20:1-6。
The question raised by the inhabitants of the isle is how do they escape from the king of Assyria, which is also represented as the king of the north in Daniel eleven.
海岛上的居民提出的问题是：他们如何从亚述王——也就是《但以理书》第十一章中的北方王——手中逃脱？
He [the king of the north] shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.
他[北方的王]也必进入那荣美之地，许多国家必被倾覆；但以东、摩押和亚扪人中的首领却必从他手中逃脱。但以理书11:41。
In this verse the Sunday law in the United States is identified, and there are some subtle nuances in Daniel’s passage that are worth considering. There are three verses in a row in Daniel eleven verse forty to forty-three that all identify “countries.” In verse forty the countries representing the former Soviet Union were swept away by the papacy and the United States in 1989. Modern historians confirm this fact.
在这节经文中，点明了美国的星期日法令，并且但以理书这段经文中还有一些值得考虑的微妙之处。在但以理书第十一章四十至四十三节中，有三节经文连续都提到“国家”。在第四十节中，代表前苏联的那些国家在1989年被教皇权与美国所横扫。现代历史学家证实了这一事实。
Then in verse forty-two we find the word “countries” representing all the countries of planet earth, as the king of the north (the papacy) captures Egypt, representing the entire world. That is one of the nuances. The other of the two nuances I am referring to in the three verses involve the word “escape” in verse forty-one and then again in verse forty-two. They are two different Hebrew words, though both are translated as “escape.” The Hebrew word translated as “escape” in verse forty-two means finding no deliverance, for when the “ten kings” representing the United Nations agree to give their one-world government over to the control of the papal beast, there is no escape—no deliverance.
接着，在第四十二节，我们看到“各国”一词，代表地球上的一切国家，因为北方之王（教皇权）攻取了埃及，而埃及象征整个世界。这是其中一个细微之处。我在这三节经文中所指的另一处细微之处，涉及第四十一节中的“逃脱”，以及第四十二节中再次出现的“逃脱”。这两个“逃脱”在希伯来文中是两个不同的词，尽管都被译作“逃脱”。第四十二节中译作“逃脱”的那个希伯来词，意思是得不到拯救，因为当代表联合国的“十王”同意把他们的单一世界政府交由教皇权的兽掌控时，就无路可逃——没有拯救。
And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. These have one mind, and shall give their power and strength unto the beast. These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful. And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues. And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. Revelation 17:12–17.
你所看见的那十角，就是十位王；他们尚未得着国度，但要与那兽同受王权一时。他们同心合意，把自己的权柄和能力都给那兽。这些人要与羔羊争战，羔羊必胜过他们，因为他是万主之主、万王之王；与他同在的人，就是蒙召、被选并忠心的。他又对我说：你所看见那淫妇所坐的众水，就是众民、群众、列国、方言。你所看见那兽的十角，必恨那淫妇，使她荒凉、赤身露体，又要吃她的肉，用火烧她。因为神使这事放在他们心里，为要成就他的旨意，使他们同心，把自己的国交给那兽，直到神的话都应验。启示录17:12-17。
These “ten kings” are referenced repeatedly in God’s word and in the story of Elijah, Ahab, the king of Israel was the head of ten tribes, and he was married to Jezebel. Jezebel is the papacy at the end of the world, Elijah is the messengers of the third angel’s message and Ahab is the head of a ten-king alliance. Ahab represents the United States as the leader of the United Nations during the prophetic history of the Sunday law. When Egypt is captured by Assyria, the king of the north in Daniel eleven forty-two has just forced the ten kings to agree to surrender their kingdom unto the papal power.
这些“十王”在上帝的话语中被反复提及；在以利亚的故事中，以色列王亚哈是十个支派之首，并且娶了耶洗别为妻。耶洗别是世界末了的教皇权，以利亚是第三位天使信息的使者，亚哈是十王联盟的首领。亚哈代表在关于星期日法令的预言历史期间作为联合国领袖的美国。当埃及被亚述攻取之时，但以理书十一章四十二节中的北方王刚刚迫使十王同意把他们的国权交给教皇势力。
“As we approach the last crisis, it is of vital moment that harmony and unity exist among the Lord’s instrumentalities. The world is filled with storm and war and variance. Yet under one head—the papal power—the people will unite to oppose God in the person of His witnesses. This union is cemented by the great apostate. While he seeks to unite his agents in warring against the truth he will work to divide and scatter its advocates. Jealousy, evil surmising, evilspeaking, are instigated by him to produce discord and dissension.” Testimonies, volume 7, 182.
当我们临近最后的危机时，主的器皿之间必须有和谐与合一，这至关重要。世界充满了风暴、战争与纷争。然而，在一个元首之下——教皇权之下——人们将联合起来，借着反对祂的见证人来敌挡上帝。这种联合由那位大叛教者所巩固。当他谋求联合他的爪牙与真理争战之时，他也会设法分化并驱散真理的拥护者。嫉妒、恶意揣测、毁谤，都是他所煽动的，为要制造不和与纷争。证言，卷七，第182页。
In verse forty-one we find the word “escape” and we also find the word “escape” in verse forty-two, but they are two different Hebrew words. The word translated as “escape” in verse forty-one means to escape as if by slipperiness. This is the word translated as “escape” in verse six of Isaiah chapter twenty. “In that day” “the inhabitant of this isle” ask how they can escape from the Assyrian who “in that day” is progressively conquering the world as illustrated in Daniel eleven and several other passages of Scripture.
在第41节我们看到“escape”一词，第42节也出现了“escape”，但它们对应的是两个不同的希伯来词。第41节中被译作“escape”的那个词，意思是仿佛凭借滑溜而逃脱。这就是以赛亚书第20章第6节中被译为“escape”的那个词。“在那日”，“这海岛的居民”问，他们如何能从那位在“那日”正如但以理书第11章及圣经其他几处经文所描绘的那样，正在逐步征服世界的亚述人手中逃脱。
In Daniel eleven verse forty-one when the papacy, or as Daniel represents him, the king of the north, or as Isaiah represents him the Assyrian, is conquering the “glorious land” representing the United States, there are two groups that are identified.
在但以理书11章41节，当教皇权——但以理称他为“北方王”，以赛亚称他为“亚述人”——正在征服象征美国的“荣美之地”时，有两类人被指出来。
He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.
他也必进入那荣美之地，许多国将被倾覆；但这些却要从他手中逃脱，就是以东、摩押，以及亚扪人中的首领。但以理书 11:41。
One is the “many” who are overthrown and the other group is represented as “Edom, Moab and the chief of the children of Ammon.” At the Sunday law, Revelation eighteen verse four, calls those still in Babylon to “come out.”
一类是被倾覆的“多数人”，另一类则被称为“以东、摩押以及亚扪子民的首领”。在星期日法令之时，启示录十八章四节呼召仍在巴比伦的人“出来”。
And I heard another voice 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. Revelation 18:4.
我又听见从天上有另一个声音说：我的民哪，你们要从她中间出来，免得你们与她的罪有分，也免得你们受她的灾殃。启示录 18:4。
Edom, Moab and the chief of the children of Ammon are those who escape by slipperiness, as the peoples of the isle in Isaiah twenty are hoping to do.
以东、摩押，以及亚扪人的首领，都是凭着诡诈逃脱的人，正如以赛亚书第二十章中的海岛众民所盼望要做的。
In verse forty-one the other nuance I am referring to is that in verse forty, forty-one and forty-two we find the word “countries,” but in verse forty-one it is a supplied word, not in the original words of Daniel and does not belong there. Many countries were overthrown in fulfillment of verse forty at the collapse of the Soviet Union and many countries are captured when the papacy takes over the United Nations. But at the Sunday law in the United States the “many” who are overthrown, are not many countries, they can only be Seventh-day Adventists.
在第四十一节中，我所指的另一层含义是：在第四十、四十一和四十二节里我们看到了“国家”一词，但在第四十一节中，它是后加的词，不在但以理书的原文里，并不该在那里。苏联解体、应验第四十节时，许多国家被推翻；当教皇制度接管联合国时，许多国家被征服。可是，在美国颁布星期日法令时，被推翻的“许多”并不是许多国家，他们只可能是基督复临安息日会的信徒。
“If the light of truth has been presented to you, revealing the Sabbath of the fourth commandment, and showing that there is no foundation in the Word of God for Sunday observance, and yet you still cling to the false sabbath, refusing to keep holy the Sabbath which God calls ‘My holy day,’ you receive the mark of the beast. When does this take place? When you obey the decree that commands you to cease from labor on Sunday and worship God, while you know that there is not a word in the Bible showing Sunday to be other than a common working day, you consent to receive the mark of the beast, and refuse the seal of God.” Review and Herald, July 13, 1897.
如果真理的亮光已经向你显明，揭示了第四条诫命的安息日，并表明在上帝的话语中，守星期日并无根据，而你仍执着于虚假的安息日，拒绝把上帝称为“我的圣日”的安息日分别为圣，你就领受了兽的印记。这是在什么时候发生的呢？当你顺从那道命令——要你在星期日停止劳作并敬拜上帝——而你明知圣经中没有一句话表明星期日不是普通的工作日时，你就是同意领受兽的印记，并拒绝上帝的印。Review and Herald，1897年7月13日。
Any member of the Seventh-day Adventist church accepted the Sabbath doctrine when they first became baptized members of the church and they are held accountable to the “light of truth” concerning the Sabbath.
基督复临安息日会的任何成员，在其首次受洗成为教会成员时已接受安息日教义，并须就有关安息日的“真理之光”承担责任。
“The change of the Sabbath is the sign or mark of the authority of the Romish church. Those who, understanding the claims of the fourth commandment, choose to observe the false sabbath in the place of the true, are thereby paying homage to that power by which alone it is commanded. The mark of the beast is the papal sabbath, which has been accepted by the world in the place of the day of God’s appointment.
安息日的改变是罗马教会权威的标志或印记。那些明白第四条诫命的要求，却选择以虚假的安息日取代真实安息日的人，由此就是向那唯独颁令守此日的权势表示效忠。兽的印记就是教皇的安息日，它已经被世人接受，用以代替上帝所指定的日子。
“No one has yet received the mark of the beast. The testing time has not yet come. There are true Christians in every church, not excepting the Roman Catholic communion. None are condemned until they have had the light and have seen the obligation of the fourth commandment. But when the decree shall go forth enforcing the counterfeit sabbath, and the loud cry of the third angel shall warn men against the worship of the beast and his image, the line will be clearly drawn between the false and the true. Then those who still continue in transgression will receive the mark of the beast.
还没有人领受兽的印记。考验的时刻尚未来到。在每一个教会里都有真正的基督徒，罗马天主教也不例外。在他们得到了亮光并看清第四条诫命的义务之前，没有人会被定罪。然而，当强制遵守伪安息日的法令颁布，并且第三位天使的大声呼喊警告人们不可敬拜兽与兽像的时候，真伪之间的界线就会被清楚划定。那时仍继续悖逆的人将领受兽的印记。
“With rapid steps we are approaching this period. When Protestant churches shall unite with the secular power to sustain a false religion, for opposing which their ancestors endured the fiercest persecution, then will the papal sabbath be enforced by the combined authority of church and state. There will be a national apostasy, which will end only in national ruin.” Manuscript 51, 1899.
“我们正以迅速的步伐临近这一时期。当新教各教会与世俗权力联合起来支持一种虚假的宗教，而他们的先辈曾因反对它而忍受最严酷的迫害之时，教皇的安息日将由教会与国家联合的权威强制施行。将会出现全国性的背道，而其结局只能是国家的毁灭。” 手稿第51号，1899年。
At the Sunday law the only people held accountable for the light of the third angel is Seventh-day Adventists, for it is only then that those outside of Adventism will have the test of the third angel presented to them. The “many” overthrown at the Sunday law are Laodicean Adventists, for “judgment begins at the house of God.”
在星期日法令之时，只有基督复临安息日会信徒要为第三位天使信息的亮光负责，因为只有到那时，复临会以外的人才会有第三位天使信息的考验临到他们。在星期日法令时被“倾覆”的“许多人”，是老底嘉式的复临信徒，因为“审判要从神的家起首”。
So the last shall be first, and the first last: for many be called, but few chosen. Matthew 20:16.
这样，那在后的将要在前；在前的将要在后。因为被召的人多，选上的人少。马太福音20:16。
Isaiah is a “sign and a wonder” for Egypt and Ethiopia concerning the papacies progressive conquering of the world. Egypt is the United Nations; Ethiopia is the United States and Assyria is the papacy. In the setting of that prophetic history Isaiah begins to set forth a series of prophecies of doom. Chapter twenty-two is about the Laodiceans that are overthrown at the Sunday law and the Philadelphians that call “Edom, Moab and the chief of the children of Ammon” out of Babylon.
在教皇制度逐步征服世界这件事上，以赛亚对埃及和埃塞俄比亚来说是一个“记号和奇事”。埃及是联合国；埃塞俄比亚是美国，亚述是教皇制度。在那段预言历史的背景下，以赛亚开始提出一系列灾祸的预言。第二十二章是关于在星期日法令时被推翻的老底嘉人，以及呼召“以东、摩押和亚扪人的首领”从巴比伦出来的非拉铁非人。
Laodicean Adventism lacks the necessary character to be saved, and they are spewed out of the mouth of the Lord at the Sunday law. I note this fact, only to emphasize the next point. Isaiah twenty-two represents another reason that Laodicea is lost, for the prophecy of doom is against the valley of “vision.” There are two primary Hebrew words that are translated as “vision.” One represents the prophetic sequence of events and the other represents a vision of Christ. One is external to the church and the other is internal to the church. The word in chapter twenty-two is the vision representing prophetic events, and it is the same word translated as “vision” in the book of Proverbs.
老底嘉式的复临派缺乏得救所必需的品格，并且在星期日法令之时，他们被主从口中吐出。我提到这一事实，只是为了强调下一个要点。《以赛亚书》二十二章指出老底嘉失丧的另一个原因，因为那灾祸的预言是针对“异象”之谷的。希伯来文中有两个主要词被译为“异象”。一个指预言性事件的次序，另一个指关于基督的异象。一个是外在于教会的，另一个是内在于教会的。二十二章中的那个词是指预言性事件的那种“异象”，并且它与《箴言》中译作“异象”的那个词是同一个。
Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.
没有异象，民就放肆；遵守律法的，便为有福。箴言 29:18。
The “burden of the valley of vision” is the prophecy identifying two classes of worshippers in God’s church at the end of the world. One class represented by Shebna is Laodicea and the other class is Philadelphia represented by Eliakim the son of Hilkiah. The distinction between the two classes in the chapter is of course the same distinction as the parable of the ten virgins. One class has the oil at midnight and the other class does not. The “oil” as a symbol represents different truths depending on the context where it is found, but in Isaiah twenty-two the “oil” of the ten virgins is represented by the word “vision.” One class has the “oil” the other does not.
“异象谷的默示”是一则预言，指出在末世上帝的教会中有两类敬拜者。一类由舍伯那所代表，是老底嘉；另一类由希勒家之子以利亚敬所代表，是非拉铁非。本章中这两类人的区分，当然与十童女的比喻相同：一类人在半夜有油，另一类没有。“油”作为象征，会因语境不同而代表不同的真理，但在以赛亚书二十二章中，十童女的“油”是由“异象”一词所代表。一类人有“油”，另一类没有。
“The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.
站在全地之主旁边的受膏者，担任着曾赐给撒但作为遮掩的基路伯的职分。主借着环绕他宝座的圣者，与地上的居民保持不断的沟通。那金色的油象征神用以供应信徒灯盏的恩典，使它们不至于摇曳而熄灭。若不是这圣油借着神之灵的信息从天上倾注下来，邪恶的势力就会完全控制人类。
“God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.
当我们不领受祂传给我们的信息时，就使神蒙羞。这样一来，我们就拒绝了祂本要倾注在我们心灵里的金色的油，好传给在黑暗中的人。当天呼声临到：“看哪，新郎来了；你们出来迎接他”，那些没有领受圣油、没有在心里珍惜基督恩典的人，必会像愚拙的童女一样，发现自己尚未预备好去迎见他们的主。他们本身并没有能力去得着这油，他们的生命也就走向毁坏。可是，若向神祈求圣灵，若像摩西那样恳求：“求你显出你的荣耀给我看”，神的爱就必浇灌在我们心里。借着那些金管子，金色的油就要传给我们。“不是倚靠势力，不是倚靠才能，乃是倚靠我的灵，这是万军之耶和华说的。”借着领受公义的日头明亮的光线，神的儿女在世上发光。 《评论与先驱》，1897年7月20日。
The spirits of the prophets agree with one another, and Zechariah’s two anointed ones are also the two witnesses of Revelation eleven.
先知的灵彼此一致，撒迦利亚的两个受膏者也是启示录十一章的两个见证人。
“Concerning the two witnesses the prophet declares further: ‘These are the two olive trees, and the two candlesticks standing before the God of the earth.’ ‘Thy word,’ said the psalmist, ‘is a lamp unto my feet, and a light unto my path.’ Revelation 11:4; Psalm 119:105. The two witnesses represent the Scriptures of the Old and the New Testament. Both are important testimonies to the origin and perpetuity of the law of God. Both are witnesses also to the plan of salvation. The types, sacrifices, and prophecies of the Old Testament point forward to a Saviour to come. The Gospels and Epistles of the New Testament tell of a Saviour who has come in the exact manner foretold by type and prophecy.” The Great Controversy, 267.
关于这两位见证人，先知又宣告说：“这就是两棵橄榄树、两个灯台，站在全地之上帝面前的。”诗人说：“你的话是我脚前的灯，是我路上的光。”（启示录 11:4；诗篇 119:105）这两位见证人代表圣经的旧约和新约。二者都是关于上帝律法的起源与永存的重要见证；二者也为救恩的计划作见证。旧约中的预表、祭祀和预言都指向那位将要来的救主；新约中的福音书和书信则述说那位救主已经按着预表与预言所预告的方式来临。《大争论》，267。
Zechariah’s two anointed ones represent the communication process that is illustrated in Revelation chapter one. The “oil” which is the prophetic “vision” of historical events is conveyed through the Old and New Testaments. In Revelation eleven these two witnesses are identified by context as Moses and Elijah. Moses and Elijah are a symbol unto themselves.
撒迦利亚书中的两位受膏者，代表启示录第一章所描绘的传达过程。“油”，也就是对历史事件的先知性“异象”，是借着旧约和新约传达出来的。在启示录第十一章中，这两位见证人根据上下文被认定为摩西和以利亚。摩西和以利亚本身就是一个象征。
When represented together as at the Mount of Transfiguration or Revelation eleven they are symbols of two different truths. At the mount they represent the martyrs during the Sunday law crisis and the one hundred and forty-four thousand, whereas in Revelation eleven they represent the Old and New Testaments. But for Adventism they represent even more. The two witnesses for the Jews were the “law and the prophets” representing the Old Testament, and the two witnesses for Christians were the Old and New Testaments, but for Adventism the two witnesses are the word of God and the testimony of Jesus. This is why John was in Patmos.
当他们像在变像山或启示录第十一章中那样一同出现时，他们是两种不同真理的象征。在山上，他们代表在星期日法令危机中的殉道者和十四万四千人；而在启示录第十一章中，他们代表旧约和新约。但对于复临信仰来说，他们代表的意义更为广泛。对犹太人来说，两位见证是“律法和先知”，代表旧约；对基督徒来说，两位见证是旧约和新约；但对复临信仰来说，两位见证是上帝的话语和耶稣的见证。这就是约翰在拔摩岛的原因。
I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. Revelation 1:9.
我约翰，就是你们的弟兄，并在耶稣基督里的患难、国度和忍耐上与你们同作同伴，为神的道，也为耶稣基督的见证，曾在那名叫帕特摩的海岛上。启示录 1:9。
In Isaiah twenty-two the two witnesses of Moses and Elijah are represented, though it can only be recognized if you apply the principle of Alpha and Omega to the chapter. Consider where Jesus started His explanation of the “vision” of prophetic events to His disciples on the road to Emmaus.
在以赛亚书第二十二章中，摩西与以利亚这两位见证人有所预表，不过只有当你将阿尔法与俄梅伽的原则应用于本章时才能认出来。想想耶稣在往以马忤斯的路上向门徒解释关于先知性事件的“异象”时，是从哪里开始讲起的。
“Beginning at Moses, the very Alpha of Bible history, Christ expounded in all the Scriptures the things concerning Himself.” Desire of Ages, 796.
从摩西开始——圣经历史的起点——基督在一切经文中把关乎他自己的事都阐明出来。历代愿望, 796.
Elijah is the prophet that appears before the great and dreadful day of the Lord, with a message based upon the principle of Alpha and Omega, turning the hearts of the fathers (alpha) unto the children (omega). Moses and Elijah represent the alpha and omega of Bible prophecy. If you can hear it Moses was William Miller. Both Moses and Miller died, and both were identified by inspiration as saved. Moses is of course resurrected right after his death, but angels are waiting around the grave of Miller until his resurrection. Elijah represents the last messenger before the coming of the great and dreadful day of the Lord.
以利亚是在主大而可畏之日来临之前出现的先知，他带来的信息基于阿尔法与俄梅伽的原则，使父亲（阿尔法）的心转向儿女（俄梅伽）。摩西和以利亚代表着圣经预言的阿尔法与俄梅伽。若你能听得进去，摩西就是威廉·米勒。摩西和米勒都死了，并且都被启示认定为得救者。摩西当然在他死后不久就复活了，但天使则在米勒的坟墓周围等候，直到他的复活。以利亚代表在主大而可畏之日来临之前的最后一位使者。
“The Jews tried to stop the proclamation of the message that had been predicted in the Word of God; but prophecy must be fulfilled. The Lord says, ‘Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord’ (Malachi 4:5). Somebody is to come in the spirit and power of Elijah, and when he appears, men may say, ‘You are too earnest, you do not interpret the Scriptures in the proper way. Let me tell you how to teach your message.’
犹太人试图阻止宣讲那在神的话语中已经预言的信息；但预言必须应验。主说：“看哪，在主那大而可畏的日子来临之前，我必差遣先知以利亚到你们那里去”（Malachi 4:5）。将有一位带着以利亚的灵和能力而来；当他出现时，人们可能会说：“你太过热心了，你并没有以恰当的方式解释圣经。让我告诉你该如何传讲你的信息。”
“There are many who cannot distinguish between the work of God and that of man. I shall tell the truth as God gives it to me, and I say now, If you continue to find fault, to have a spirit of variance, you will never know the truth, Jesus said to His disciples, ‘I have yet many things to say unto you, but ye cannot bear them now’ ( John 16:12). They were not in a condition to appreciate sacred and eternal things; but Jesus promised to send the Comforter, who would teach them all things, and bring all things to their remembrance, whatsoever He had said unto them. Brethren, we must not put our dependence in man. ‘Cease ye from man, whose breath is in his nostrils: for wherein is he to be accounted of?’ (Isaiah 2:22). You must hang your helpless souls upon Jesus. It does not become us to drink from the fountain of the valley, when there is a fountain in the mountain. Let us leave the lower streams; let us come to the higher springs. If there is a point of truth that you do not understand, upon which you do not agree, investigate, compare scripture with scripture, sink the shaft of truth down deep into the mine of God’s Word. You must lay yourselves and your opinions on the altar of God, put away your preconceived ideas, and let the Spirit of Heaven guide you into all truth.” Selected Messages, book 1, 412.
许多人分不清上帝的工作和人的工作。我要把上帝赐给我的真理说出来，现在我说：若你们继续挑剔、存着纷争的心，你们永远不会认识真理。耶稣对祂的门徒说：“我还有好些事要告诉你们，但你们现在还担当不了。”（约翰福音16:12）他们当时的光景还不足以领受神圣而永恒的事物；但耶稣应许要差遣那位保惠师，祂要教导他们一切事，并使他们想起耶稣对他们所说的一切话。弟兄们，我们不可把倚靠放在人身上。“你们休要倚靠世人，他鼻孔里不过有气；他算得了什么呢？”（以赛亚书2:22）你们必须将你们无助的灵魂交托给耶稣。既然山上有泉源，我们就不该去饮山谷的泉水。让我们离开低处的溪流，来到高处的泉源。若在某一点真理上你们不明白、不能达成一致，就去查考；以经解经，把真理的探井深深打入上帝话语的矿藏。你们必须把自己和自己的意见放在上帝的祭坛上，除去你们的成见，让天上的圣灵引导你们进入一切真理。精选信息，第一册，第412页。
In Isaiah twenty-two Shebna and Eliakim represent the wise and foolish within Adventism at the end of the world when the king of the north is marching upon Jerusalem. Eliakim the son of Hilkiah possessed the “vision,” Shebna didn’t.
在以赛亚书二十二章中，舍伯那和以利亚敬代表世界末了时、当北方王正进军耶路撒冷之际复临运动内部的聪明人与愚拙人。希勒家的儿子以利亚敬拥有“异象”，舍伯那却没有。
Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.
没有异象，民就放肆；遵守律法的，便为有福。箴言 29:18。
The prophetic message, that is the “vision” of this verse addresses two things. You understand the increase of prophetic light and you live, and if you don’t—you die. If you don’t understand, then you cannot be prepared to keep the Sabbath at the Sunday law test. It will be, “too late.” When Laodicean Adventists are overthrown at the Sunday law, they reject the law because they rejected the “vision of truth.” They have no oil, they do not understand the increase of knowledge that is unsealed just before probation closes.
这节经文中的预言信息，也就是“异象”，涉及两件事。你若明白预言之光的增加，你就活；若不明白——你就死。你若不明白，就无法在星期日法令的考验中预备好去守安息日。那时就“太晚了”。当老底嘉的复临信徒在星期日法令时被倾覆，他们弃绝律法，因为他们拒绝了“真理的异象”。他们没有油，他们不明白就在恩典期结束之前被解封的知识的增长。
Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked. Revelation 3:17.
因为你说：“我富足，财物增多，一无所缺”，却不知道你是困苦、可怜、贫穷、瞎眼、赤身的。启示录 3:17
Isaiah’s sign is that he walked naked and barefoot for three years. He did so to warn those who would be warned by his prophetic message, that if you do not understand the vision of prophetic events, you will come to the Sunday law and become a captive that is led off in a wretched, miserable, poor, blind and naked condition. Isaiah was a sign and wonder for Isaiah’s history, but more so for the end of the world.
以赛亚的记号就是他赤身露体、赤着脚行走了三年。他这样做，是要警戒那些愿意被他的先知信息所警戒的人：如果你不明白先知性事件的异象，你就会来到星期日法令之时，成为被掳之人，被带走时处在可怜、悲惨、贫穷、瞎眼、赤身露体的光景。以赛亚在他自己的时代是一个记号和奇事，但更主要是为世界末了而作的记号。
Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. 1 Corinthians 10:11.
如今，这一切事都发生在他们身上，作为我们的鉴戒；并且都被写下，为要警戒我们这些处在世代末期的人。哥林多前书 10:11。
In the first five verses of chapter twenty-two Jerusalem, the city of David is identified as a “tumultuous,” “joyous city” that is full of “stirs.” A classic biblical statement that is even employed by worldlings is used in this chapter to represent the “joyful” “tumultuous” city that is full of “stirs,” when those in verse thirteen joyfully say, “let us eat and drink; for tomorrow we shall die.” Yet, though they are joyous, their men are slain, but not with a sword, nor in battle, and therefore Isaiah poses the question, “What aileth thee?”
在第二十二章的前五节中，耶路撒冷，这大卫之城，被形容为一座“喧嚷”、“欢乐的城”，充满“骚动”。本章用一句经典的圣经之语——甚至连世人也会引用的话——来表现这座充满“骚动”的“欢乐”“喧嚷”之城：第十三节的人欢然说：“让我们吃喝吧，因为明天我们就要死了。”然而，尽管他们欢乐，他们的男子被杀，却不是被刀杀的，也不是在战场上阵亡的，因此以赛亚发问：“你怎么了？”
Whatever ails them, it has caused them to go to the housetops. Housetops is a symbol of worshipping the sun, moon and stars, it’s a symbol of spiritualism. Adventism is under a spiritual delusion in the passage.
无论困扰他们的是什么，这都促使他们上到屋顶上。屋顶象征着对日月星辰的崇拜，是通灵主义的象征。复临派在这段文字中陷入了一种属灵的迷惑。
And them that worship the host of heaven upon the housetops; and them that worship and that swear by the Lord, and that swear by Malcham; And them that are turned back from the Lord; and those that have not sought the Lord, nor inquired for him.
还有那些在房顶上敬拜天上的万象的人；还有那些敬拜并指着耶和华起誓、又指着玛勒堪起誓的人；还有那些背离耶和华的人；以及那些未曾寻求耶和华、也不求问他的人。
Hold thy peace at the presence of the Lord God: for the day of the Lord is at hand: for the Lord hath prepared a sacrifice, he hath bid his guests. And it shall come to pass in the day of the Lord’s sacrifice, that I will punish the princes, and the king’s children, and all such as are clothed with strange apparel. In the same day also will I punish all those that leap on the threshold, which fill their masters’ houses with violence and deceit. Zephaniah 1:5–9.
在主耶和华面前当静默，因为耶和华的日子临近了；因为主已经预备了祭物，也已经召集了他的宾客。在耶和华献祭的那日，我必惩罚诸首领、王的子女，以及所有穿着异样服装的人。同日我也要惩罚一切跳过门槛的人，就是那些用强暴和诡诈使他们主人的房屋充满的人。西番雅书 1:5-9。
At the Sunday law crisis Adventism, represented as Jerusalem are in “the valley of vision.” Those who reject the prophetic message represented by the “oil” or “vision” are practicing spiritualism, which is addressed by Paul in Second Thessalonians. There we also find those (Shebna) that received not the love of the truth.
在星期日法令危机之时，被描绘为“耶路撒冷”的复临运动处于“异象谷”。拒绝由“油”或“异象”所代表的预言信息的人是在实行招魂术，保罗在《帖撒罗尼迦后书》中对此有所论及。在那里我们也发现那些（舍伯那）不领受爱真理之心的人。
And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. 2 Thessalonians 2: 11, 12.
因此，神要使他们陷入强烈的迷惑，叫他们相信谎言：使所有不信真理、却喜爱不义的人都被定罪。帖撒罗尼迦后书 2:11,12.
Of course, the word “truth” that Paul employs is the Greek word that is taken from the Hebrew word “truth” that is created by combining the three Hebrew letters that represent the Alpha and Omega. The rejection of the “truth” represented as the principle of Alpha and Omega, brings strong delusion upon the Laodiceans, and that delusion is spiritualism.
当然，保罗所用的“真理”一词，是一个源自希伯来语“真理”的希腊词，而该希伯来词是由代表阿尔法与俄梅戛的三个希伯来字母组合而成。对这被表述为阿尔法与俄梅戛之原则的“真理”的拒绝，使强烈的迷惑临到老底嘉人，而那迷惑就是招魂术。
“Says the prophet Isaiah: ‘When they shall say unto you, Seek unto them that have familiar spirits, and unto wizards that peep, and that mutter: should not a people seek unto their God? for the living to the dead? To the law and to the testimony: if they speak not according to this word, it is because there is no light in them.’ Isaiah 8:19, 20. If men had been willing to receive the truth so plainly stated in the Scriptures concerning the nature of man and the state of the dead, they would see in the claims and manifestations of spiritualism the working of Satan with power and signs and lying wonders. But rather than yield the liberty so agreeable to the carnal heart, and renounce the sins which they love, multitudes close their eyes to the light and walk straight on, regardless of warnings, while Satan weaves his snares about them, and they become his prey. ‘Because they received not the love of the truth, that they might be saved,’ therefore ‘God shall send them strong delusion, that they should believe a lie.’ 2 Thessalonians 2:10, 11.” The Great Controversy, 559.
先知以赛亚说：“有人对你们说：‘你们当去求问那些交鬼的和那些咿呀学语、喃喃细语的术士。’民岂不当求问自己的神吗？岂可为活人去求问死人呢？当以训诲和法度为准；他们所说的若不与此言相符，必是因为他们里面没有黎明。”以赛亚书 8:19、20。 若人们肯接受圣经中关于人的本性和死者状态所明白无误的真理，他们就会在招魂术的种种主张与表现中，看出撒但以能力、神迹和虚假的奇事在作工。可是，人们宁愿保留那合乎肉体情欲的自由，也不肯舍弃他们所爱的罪；于是成千上万的人对光闭上眼睛，不顾警告仍一意孤行；与此同时，撒但在他们四周编织罗网，使他们落入他的圈套，成为他的猎物。“因为他们不领受爱真理的心，使他们可以得救，”所以“神就使他们陷入强烈的迷惑，叫他们信从虚谎。”帖撒罗尼迦后书 2:10、11。 大争战，559。
In Isaiah twenty-two the men of the joyous city are slain, but not by battle or the sword, they are bound together and slain with the leaders who have fled.
在以赛亚书第二十二章中，欢乐之城的居民被杀，却不是因战斗或刀剑而死；他们与逃跑的首领一同被捆绑并被杀。
“If the church pursue a course similar to that of the world, they will share the same fate. Nay, rather, as they have received greater light, their punishment will be greater than that of the impenitent.
教会若走与世界相似的道路，也将遭遇同样的结局。不然，反而因他们所领受的光更大，他们所受的刑罚将比不悔改的人更重。
“We as a people profess to have truth in advance of every other people upon the earth. Then our life and character should be in harmony with such a faith. The day is just upon us when the righteous shall be bound like precious grain in bundles for the heavenly garner, while the wicked are, like the tares, gathered for the fires of the last great day. But the wheat and tares ‘grow together until the harvest.’” Testimonies, volume 5, 100.
我们作为一个子民，自称先于地上一切别的民族得着真理。那么我们的生活与品格就应当与这样的信仰相称。那日子近在眼前：义人要像宝贵的谷物一样，被捆成捆，收进天上的谷仓；而恶人则像稗子一般，被收聚起来，留给末后大日的火焰焚烧。但麦子和稗子“要一同生长，直到收割的时候”。《证言》，第五卷，第100页。
The leadership in Isaiah twenty-two has been bound together by “the archers.” Shebna is identified as a leader over the house, and his position will be given to Eliakim, the son of Hilkiah. In Isaiah twenty-two the prophetic message represented by the “vision” of prophetic events has produced two classes of worshippers in Jerusalem as the king of the north approaches. One class is being bound for the heavenly garner and the other for the fires of the last days. What has bound the wicked is “the archers,” which is one of the many symbols of Islam in God’s Word.
以赛亚书二十二章中的领导层被“弓箭手”捆绑在一起。舍伯那被指认为家宰，他的职位将被交给希勒家的儿子以利亚敬。在以赛亚书二十二章中，由先知性事件的“异象”所代表的预言信息，在北方之王逼近之时，使耶路撒冷出现了两类敬拜者。一类正被捆绑，预备收进天上的粮仓；另一类则被捆绑，预备投入末后的火焰。捆绑恶人的正是“弓箭手”；这是神话语中象征伊斯兰的众多符号之一。
And the residue of the number of archers, the mighty men of the children of Kedar, shall be diminished: for the Lord God of Israel hath spoken it. Isaiah 21:17.
基达人中的勇士，就是弓箭手，所剩的人数必将减少，因为以色列的主上帝已经说了这话。以赛亚书 21:17。
And these are the names of the sons of Ishmael, by their names, according to their generations: the firstborn of Ishmael, Nebajoth; and Kedar, and Adbeel, and Mibsam, And Mishma, and Dumah, and Massa, Hadar, and Tema, Jetur, Naphish, and Kedemah: These are the sons of Ishmael, and these are their names, by their towns, and by their castles; twelve princes according to their nations. Genesis 25:13–16.
这些是以实玛利儿子的名字，照他们的名字，按他们的家谱：以实玛利的长子是尼拜约，还有基达、押德别、米比衫、米施玛、度玛、玛撒、哈大、提玛、益突、拿非施和基底玛。这些是以实玛利的儿子；他们的名字，按着他们的村庄和营寨；照着他们的各族，共有十二位首领。创世记 25:13-16。
The leadership of Adventism was bound by archers when they rejected the message that Islam attacked the United States on September 11, 2001, in fulfillment of Bible prophecy. The attack on 9/11 was the confirmation of the message that was unsealed in 1989, at the collapse of the Soviet Union. Islam’s attack on 9/11 paralleled August 11, 1840, when a prophecy about Islam being restrained empowered the first angels’ message by confirming Miller’s primary prophetic rule, that a day represented a year. August 11, 1840 was a fulfillment of a predicted event that was based upon the day for a year principle. When it was fulfilled the first angels’ message was carried to every mission station in the world.
当复临运动的领导层拒绝那条信息——即伊斯兰在2001年9月11日袭击美国是圣经预言的应验——时，他们被弓箭手所捆绑。9·11袭击是对那在1989年苏联解体时被解封的信息的印证。伊斯兰在9·11的袭击与1840年8月11日相对应；那一天，关于伊斯兰受到约束的一个预言，通过确认米勒的主要预言规则——以一日代表一年——而使第一位天使的信息得以加强。1840年8月11日应验了一个基于以一日代表一年这一原则所预告的事件。当它应验时，第一位天使的信息被传到了世界上每一个传教站。
9/11 confirmed the primary rule of the “vision” given to Adventism to proclaim. That rule is that history repeats. When the day for a year principle was confirmed on August 11, 1840, the mighty angel of Revelation ten descended marking the empowerment of Miller’s judgment hour message, thus typifying when the angel of Revelation eighteen descended on 9/11.
9/11证实了赐给复临运动去宣讲的“异象”的首要规则。该规则就是历史会重演。1840年8月11日，“以一日为一年”的原则得到证实时，启示录第十章那位大能的天使降下，标志着米勒“审判之时”信息得以加力，从而预表了启示录第十八章的天使在9/11的降临。
“How comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.
“怎么会有传言说我宣称纽约将被海啸席卷？我从未这样说过。我曾说，当我看着那里一座座高大的建筑一层又一层地拔地而起时，‘当主起来大大震动这地的时候，将要发生何等可怕的情景！那时《启示录》18:1-3的话就要应验了。’《启示录》第十八章整章都是对将要临到地上的事的警告。但关于将要临到纽约的事，我并没有特别的亮光；我只知道，总有一天，那里的高大建筑将因上帝大能的翻转与颠覆而被推倒。按着赐给我的亮光，我知道毁灭已在这世界之中。主只要一句话，只要他大能一触，这些庞大的建筑就会倒塌。将要发生其可怕程度超出我们所能想象的景象。”《评论与先驱》，1906年7月5日。
There is of course much more to say about Islam, but Shebna represents those who reject the “vision” of prophetic history that is based upon the repetition of history, accompanied with the primary truth of the repetition of history—that the beginning of a thing illustrates the end of a thing. The restraint of Islam on August 11, 1840 brought the angel of Revelation ten down and the release of Islam on 9/11 brought the angel of Revelation eighteen down.
当然，关于伊斯兰还有更多可说的，但舍伯那代表那些拒绝以历史重演为基础、并伴随历史重演之首要真理——其始说明其终——的预言历史“异象”的人。1840年8月11日对伊斯兰的遏制，使启示录第十章的天使降下；而在9/11对伊斯兰的释放，使启示录第十八章的天使降下。
And I said, Hear, I pray you, O heads of Jacob, and ye princes of the house of Israel; Is it not for you to know judgment? Who hate the good, and love the evil; who pluck off their skin from off them, and their flesh from off their bones; Who also eat the flesh of my people, and flay their skin from off them; and they break their bones, and chop them in pieces, as for the pot, and as flesh within the caldron. Then shall they cry unto the Lord, but he will not hear them: he will even hide his face from them at that time, as they have behaved themselves ill in their doings. Thus saith the Lord concerning the prophets that make my people err, that bite with their teeth, and cry, Peace; and he that putteth not into their mouths, they even prepare war against him. Therefore night shall be unto you, that ye shall not have a vision; and it shall be dark unto you, that ye shall not divine; and the sun shall go down over the prophets, and the day shall be dark over them. Then shall the seers be ashamed, and the diviners confounded: yea, they shall all cover their lips; for there is no answer of God. But truly I am full of power by the spirit of the Lord, and of judgment, and of might, to declare unto Jacob his transgression, and to Israel his sin. Hear this, I pray you, ye heads of the house of Jacob, and princes of the house of Israel, that abhor judgment, and pervert all equity. They build up Zion with blood, and Jerusalem with iniquity. The heads thereof judge for reward, and the priests thereof teach for hire, and the prophets thereof divine for money: yet will they lean upon the Lord, and say, Is not the Lord among us? none evil can come upon us. Micah 3:1–11.
我说：雅各的首领、以色列家的官长啊，请听！你们岂不是应当知道公平吗？你们恨恶善，喜爱恶，从人身上剥皮，从他们的骨头上剔肉；又吃我百姓的肉，剥他们的皮，打断他们的骨头，剁成块子，好像要下锅，又像在鼎中的肉。那时他们要向耶和华呼求，他却不听他们；在那时候他必向他们掩面，因为他们所行的恶。论到使我百姓走差路的先知，耶和华如此说：他们用牙咬，就喊说“平安”；若有人不把东西放在他们口中，他们便预备与他争战。因此，必有黑夜临到你们，使你们不得见异象；必有幽暗加在你们身上，使你们不能占卜；日头必在先知身上落下，白昼必在他们身上昏暗。先见必抱愧，占卜的必蒙羞；他们都要捂住嘴唇，因为没有神的回答。至于我，我却满有耶和华之灵的能力，并公平和大能，好向雅各说明他的过犯，向以色列指出他的罪。雅各家的首领、以色列家的官长啊，请听这话！你们憎恶公平，屈枉一切正直；用流血建造锡安，用罪孽建造耶路撒冷。首领为贿赂而审判，祭司为酬金而施教，先知为银钱而占卜；他们还倚靠耶和华，说：“耶和华不是在我们中间吗？灾祸必不临到我们。”弥迦书 3:1-11。
And the multitude of all the nations that fight against Ariel [Jerusalem], even all that fight against her and her munition, and that distress her, shall be as a dream of a night vision. It shall even be as when an hungry man dreameth, and, behold, he eateth; but he awaketh, and his soul is empty: or as when a thirsty man dreameth, and, behold, he drinketh; but he awaketh, and, behold, he is faint, and his soul hath appetite: so shall the multitude of all the nations be, that fight against mount Zion. Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:7–16.
凡与亚利伊勒［耶路撒冷］争战的诸国众民，凡攻打她和她的保障、困逼她的，必如夜间异象的梦。就像饥饿的人做梦，看哪，他在吃；醒来时，他的心仍空虚；又像口渴的人做梦，看哪，他在喝；醒来时，看哪，他发昏，心里仍渴求；凡与锡安山争战的列国众民，也必如此。你们停住，惊奇吧；你们呼喊吧，再呼喊：他们醉了，却不是因酒；他们蹒跚，却不是因浓酒。因为耶和华将沉睡的灵浇灌在你们身上，闭住你们的眼睛；他又遮盖了你们的先知和你们的首领，就是先见。所有的异象对你们都如同封住的书上的话；人把它交给识字的，说：请你读这书；他说：我不能读，因为它是封住的。又把这书交给不识字的，说：请你读这书；他说：我不识字。主说：因为这百姓用口亲近我，用嘴唇尊敬我，心却远离我；他们敬畏我，不过是领受人的训条。因此，看哪，我要在这百姓中行一件奇妙的事，奇妙又令人惊奇的事；他们智慧人的智慧必消失，聪明人的聪明必隐藏。祸哉，那些深深地要将自己的筹谋向耶和华隐藏的人！他们在暗中行事，说：谁看见我们？谁知道我们？你们把事颠倒了，岂可把窑匠看作泥土吗？受造之物岂可论造他的说：他没有造我？成形之物岂可论塑他的说：他不明白？以赛亚书 29:7-16。
The valley of vision, according to Isaiah is “a day of trouble, and of treading down, and of perplexity by the Lord God of hosts in the valley of vision, breaking down the walls, and of crying to the mountains.” Isaiah therefore weeps bitterly, just as did Jesus.
照以赛亚所说，“异象之谷”是“万军之主上帝所降的患难、践踏与困惑之日；城墙被拆毁，哀声直上群山。”因此，以赛亚痛哭流涕，正如耶稣一样。
“The tears of Jesus were not in anticipation of His own suffering. Just before Him was Gethsemane, where soon the horror of a great darkness would overshadow Him. The sheepgate also was in sight, through which for centuries the beasts for sacrificial offerings had been led. This gate was soon to open for Him, the great Antitype, toward whose sacrifice for the sins of the world all these offerings had pointed. Nearby was Calvary, the scene of His approaching agony. Yet it was not because of these reminders of His cruel death that the Redeemer wept and groaned in anguish of spirit. His was no selfish sorrow. The thought of His own agony did not intimidate that noble, self-sacrificing soul. It was the sight of Jerusalem that pierced the heart of Jesus—Jerusalem that had rejected the Son of God and scorned His love, that refused to be convinced by His mighty miracles, and was about to take His life. He saw what she was in her guilt of rejecting her Redeemer, and what she might have been had she accepted Him who alone could heal her wound. He had come to save her; how could He give her up?
耶稣的眼泪并不是因预感自己将受的苦难。祂眼前就是客西马尼，不久巨大黑暗的恐怖将要笼罩祂。那扇羊门也在望，几世纪以来，作祭的牲畜都是从那里被牵引而过。这门很快就要为祂——那位伟大的本体——开启；历世历代所有这些祭献，都指向祂为世人的罪所献上的牺牲。附近就是各各他，那是祂即将受苦的地方。然而，使救赎主落泪并在灵里痛苦呻吟的，并不是这些提醒祂将遭惨烈之死的事物。祂的忧伤并非出于自私。想到自己的痛苦，并未使那高贵、舍己的灵魂退缩。刺透耶稣内心的，是眼前的耶路撒冷——这座拒绝了上帝的儿子、藐视祂的爱，不肯因祂大能的神迹而信服，并且正要取祂性命的城。祂看见她因拒绝自己的救赎主而陷于罪中的光景，也看见她若接受那位唯一能医治她创伤的主，本可以成为怎样的城。祂来是要拯救她；祂怎能舍弃她呢？
“Israel had been a favored people; God had made their temple His habitation; it was ‘beautiful for situation, the joy of the whole earth.’ Psalm 48:2. The record of more than a thousand years of Christ’s guardian care and tender love, such as a father bears his only child, was there. In that temple the prophets had uttered their solemn warnings. There had the burning censers waved, while incense, mingled with the prayers of the worshipers, had ascended to God. There the blood of beasts had flowed, typical of the blood of Christ. There Jehovah had manifested His glory above the mercy seat. There the priests had officiated, and the pomp of symbol and ceremony had gone on for ages. But all this must have an end.
以色列曾是蒙恩的子民；上帝以他们的圣殿为自己的居所；那殿“地势秀美，成为全地的喜乐”。诗篇48:2。那里记录着基督一千余年来的守护与温柔慈爱，正如父亲对独生子的疼爱。在那圣殿中，先知们曾发出庄严的警告。那里曾摇动燃烧的香炉，香气与敬拜者的祈祷交织，一同升到上帝面前。那里牲畜的血曾流淌，预表基督的血。那里耶和华在施恩座之上显明了他的荣耀。那里祭司曾经供职，象征与礼仪的盛典绵延了悠久岁月。但这一切终必结束。
“Jesus raised His hand,—that had so often blessed the sick and suffering,—and waving it toward the doomed city, in broken utterances of grief exclaimed: ‘If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace!—’ Here the Saviour paused, and left unsaid what might have been the condition of Jerusalem had she accepted the help that God desired to give her,—the gift of His beloved Son. If Jerusalem had known what it was her privilege to know, and had heeded the light which Heaven had sent her, she might have stood forth in the pride of prosperity, the queen of kingdoms, free in the strength of her God-given power. There would have been no armed soldiers standing at her gates, no Roman banners waving from her walls. The glorious destiny that might have blessed Jerusalem had she accepted her Redeemer rose before the Son of God. He saw that she might through Him have been healed of her grievous malady, liberated from bondage, and established as the mighty metropolis of the earth. From her walls the dove of peace would have gone forth to all nations. She would have been the world’s diadem of glory.
耶稣举起了祂的手——那只曾多次赐福给病患与受苦之人的手——向那注定灭亡的城挥动，悲痛而断续地呼喊道：“倘若你连你自己，至少在这你的日子里，也知道那关乎你平安的事就好了！”——此处救主停了下来，没有说出：若耶路撒冷接受了上帝愿意赐给她的帮助——祂爱子的礼物——她会是什么光景。若耶路撒冷知道她本有特权可以知道的，并留意天上赐给她的光照，她本可以在昌盛的荣耀中屹立，作列国的王后，凭着上帝所赐的能力而得自由。她的城门前就不会有全副武装的士兵驻守，城墙上也不会飘扬罗马的旗帜。耶路撒冷若接受她的救赎主，原本能临到她的荣耀命运便浮现在上帝之子眼前。祂看见，她本可以借着祂得医治，脱离严重的疾患与捆绑，并被立为世界上强盛的都会。从她的城墙上，和平之鸽就会飞往万邦；她本会成为世界的荣耀冠冕。
“But the bright picture of what Jerusalem might have been fades from the Saviour’s sight. He realizes what she now is under the Roman yoke, bearing the frown of God, doomed to His retributive judgment. He takes up the broken thread of His lamentation: ‘But now they are hid from thine eyes. For the days shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side, and shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation.’
然而，耶路撒冷本可以成为的美好图景，从救主眼前渐渐消逝。他看清她如今在罗马的轭下，蒙受上帝的怒容，注定要遭受上帝报应的审判。他又续起那被打断的哀歌：“但如今这些事已向你的眼目隐藏了。因为日子将要临到你，你的仇敌要在你周围筑起壕沟，四面环绕，将你困住；并要把你和你里面的儿女夷为平地，在你里面不留一块石头在另一块石头上，因为你不知道眷顾你的时候。”
“Christ came to save Jerusalem with her children; but Pharisaical pride, hypocrisy, jealousy, and malice had prevented Him from accomplishing His purpose. Jesus knew the terrible retribution which would be visited upon the doomed city. He saw Jerusalem encompassed with armies, the besieged inhabitants driven to starvation and death, mothers feeding upon the dead bodies of their own children, and both parents and children snatching the last morsel of food from one another, natural affection being destroyed by the gnawing pangs of hunger. He saw that the stubbornness of the Jews, as evinced in their rejection of His salvation, would also lead them to refuse submission to the invading armies. He beheld Calvary, on which He was to be lifted up, set with crosses as thickly as forest trees. He saw the wretched inhabitants suffering torture on the rack and by crucifixion, the beautiful palaces destroyed, the temple in ruins, and of its massive walls not one stone left upon another, while the city was plowed like a field. Well might the Saviour weep in agony in view of that fearful scene.
基督来要拯救耶路撒冷和她的儿女，但法利赛人的骄傲、假冒为善、嫉妒和恶意使他不能成就他的旨意。耶稣知道那座注定灭亡的城将要遭受可怕的报应。他看见耶路撒冷被军队包围，城中居民被逼至饥饿与死亡；母亲吃自己孩子的尸体；父母与儿女彼此争抢最后一口食物，亲情被蚀骨的饥饿所摧毁。他看出，犹太人的顽固已在他们拒绝他的救恩上表明出来，这种顽固也必使他们拒绝向入侵的军队屈服。他看见各各他——他将被高举之处——竖立着像森林树木般密集的十字架。他看见那些悲惨的居民在刑架上受折磨、被钉十字架；华美的宫殿被毁；圣殿化为废墟；厚重的城墙没有一块石头叠在另一块石头上，而全城像田地一样被犁翻。面对那可怖的景象，救主在极度痛苦中痛哭，确是理所当然。
“Jerusalem had been the child of His care, and as a tender father mourns over a wayward son, so Jesus wept over the beloved city. How can I give thee up? How can I see thee devoted to destruction? Must I let thee go to fill up the cup of thine iniquity? One soul is of such value that, in comparison with it, worlds sink into insignificance; but here was a whole nation to be lost. When the fast westering sun should pass from sight in the heavens, Jerusalem’s day of grace would be ended. While the procession was halting on the brow of Olivet, it was not yet too late for Jerusalem to repent. The angel of mercy was then folding her wings to step down from the golden throne to give place to justice and swift-coming judgment. But Christ’s great heart of love still pleaded for Jerusalem, that had scorned His mercies, despised His warnings, and was about to imbrue her hands in His blood. If Jerusalem would but repent, it was not yet too late. While the last rays of the setting sun were lingering on temple, tower, and pinnacle, would not some good angel lead her to the Saviour’s love, and avert her doom? Beautiful and unholy city, that had stoned the prophets, that had rejected the Son of God, that was locking herself by her impenitence in fetters of bondage,—her day of mercy was almost spent!” Desire of Ages, 576–578.
耶路撒冷一直是祂所眷顾的孩子；正如慈父为悖逆的儿子哀伤，耶稣也为这座所爱的城流泪：“我怎能舍弃你？我怎能忍心看你走向灭亡？我岂可任你去使你的罪孽之杯满溢吗？”一个灵魂的价值何等重大，与之相比，诸世界都显得微不足道；然而这里却有整整一个民族将要失丧。当那迅速西沉的日头在天际从人眼前隐没之时，耶路撒冷蒙恩的日子就将结束。行列在橄榄山巅停驻之际，耶路撒冷悔改尚未为时已晚。那时，怜悯的天使正收拢羽翼，欲从金色宝座退下，让位给公义与迅速来临的审判；但基督那伟大的慈爱之心仍为耶路撒冷代求——这城轻视祂的恩惠，藐视祂的警告，并且将要以祂的血沾染自己的双手。只要耶路撒冷肯悔改，还不算太迟。当天边落日的最后余晖仍停留在殿宇、城楼与尖塔之上时，难道不会有一位善良的天使引她归向救主的爱，从而转移她的厄运吗？美丽而不圣的城啊，你曾用石头打死先知，曾拒绝上帝之子，又因不悔改而把自己锁在奴役的枷锁里——你蒙怜悯的日子几近耗尽了！《历代愿望》，576-578。
As the warfare against Jerusalem is described by Isaiah in chapter twenty-two those attacking “set themselves in array at the gate.” Elam and Kir are at the gate with weapons ready and they then discover Jerusalem’s covering. In Isaiah the “covering” that is discovered by the enemies at the gate is the shadow of Egypt.
正如以赛亚在第二十二章所描写的对耶路撒冷的战争，进攻者“在城门前列阵”。以拦和基珥在城门口，兵器齐备，随后他们发现了耶路撒冷的遮盖。在以赛亚书中，敌人在城门所发现的这“遮盖”，就是埃及的荫庇。
Woe to the rebellious children, saith the Lord, that take counsel, but not of me; and that cover with a covering, but not of my spirit, that they may add sin to sin: That walk to go down into Egypt, and have not asked at my mouth; to strengthen themselves in the strength of Pharaoh, and to trust in the shadow of Egypt! Isaiah 30:1, 2.
耶和华说：祸哉！这悖逆的儿女，他们谋划，却不是出于我；又加上遮盖，却不是出于我的灵，为要使罪上加罪；他们起身下到埃及，却不求问我，要靠法老的力量使自己得坚固，并信靠埃及的荫庇！以赛亚书 30:1, 2。
It is recognized by Jerusalem’s enemies that those represented by Shebna have placed their trust in Egypt, thinking Egypt would protect them, whereas those represented by Eliakim the son of Hilkiah trust not in the “shadow of Egypt” but are covered with covering of God’s Spirit and trust in the “shadow of the Most High.”
耶路撒冷的敌人也看出，舍伯那所代表的人将信赖寄托在埃及，以为埃及会保护他们；而希勒家之子以利亚敬所代表的人并不倚靠“埃及的荫影”，乃是蒙神之灵的遮盖，并信靠“至高者的荫下”。
He that dwelleth in the secret place of the most High shall abide under the shadow of the Almighty. I will say of the Lord, He is my refuge and my fortress: my God; in him will I trust. Psalms 91:1, 2.
住在至高者隐密处的，必住在全能者的荫下。我要论到耶和华说：他是我的避难所，是我的山寨；我的神，是我所倚靠的。诗篇 91:1-2。
At the Sunday law crisis, the wise virgins represented by Eliakim the son of Hilkiah are trusting the shadow of the most High, and the foolish virgins represented by Shebna are trusting in the shadow of Egypt. The word translated as “discovered” means to strip down and take into captivity. The enemies at the gate recognize that the protection of Jerusalem has been removed, and Shebna and his cohorts then begin to try and save themselves, for they see “the breaches of the city of David” and they see there are many breaches that will allow the enemy to enter. In a panic, as represented in the parable of the ten virgins, the foolish begin to search for protection, but they have none.
在星期日法令危机中，由希勒家的儿子以利亚敬所代表的聪明童女投靠至高者的荫下，而由舍伯那所代表的愚拙童女则投靠埃及的荫下。被译作“discovered”的那个词，意思是剥去衣物并掳去。城门口的仇敌看出耶路撒冷的保护已经被挪去，于是舍伯那和他的同党开始设法自救，因为他们看见“大卫城的破口”，看见有许多破口足以让仇敌进入。惊恐之中，正如十个童女的比喻所描绘的那样，愚拙的开始寻求庇护，却无所可依。
Shebna looks to the “the armour of the forest” to save him, but it is too late. He counts the houses in Jerusalem and begins to tear them down to fortify the wall, but it is too late. They gather together water from the lower pool and try to connect with the water of the old pool, but it is too late. Water being a primary symbol of the Holy Spirit identifies that they are desperately looking for oil, but its too late. In all their efforts they forgot the Creator of the pools, and that he made those “pools” of truth long ago. They forgot that it was the Rock of Ages that provided the message in the old times. They chose not to walk in the old paths, represented by the foundations that were established through the work of William Miller.
舍伯那仰望“森林的铠甲”来救他，但为时已晚。他数点耶路撒冷的房屋，并开始拆毁它们以加固城墙，但为时已晚。他们把下池的水聚集起来，试图与古池的水连通，但为时已晚。水作为圣灵的主要象征，说明他们正拼命寻找油，但为时已晚。在一切努力中，他们忘记了这些池子的创造者，也忘了他早已造就了那些“真理的池子”。他们忘了，昔日赐下这信息的，正是那位万古磐石。他们选择不走古道，这古道由威廉·米勒的工作所奠立的根基所代表。
“The enemy is seeking to divert the minds of our brethren and sisters from the work of preparing a people to stand in these last days. His sophistries are designed to lead minds away from the perils and duties of the hour. They estimate as nothing the light that Christ came from heaven to give to John for His people. They teach that the scenes just before us are not of sufficient importance to receive special attention. They make of no effect the truth of heavenly origin and rob the people of God of their past experience, giving them instead a false science.
仇敌正设法使我们弟兄姐妹的心思，从预备一班人在这末后的日子里站立得住的工作上转移开来。他的诡辩旨在引导人心远离当下的危险与责任。他们把基督从天上降临、为祂的子民赐给约翰的亮光看作毫无价值。他们教导说，就在我们眼前的情景并不够重要，不值得给予特别的关注。他们废掉那出于天上的真理，剥夺上帝子民以往的经验，用虚假的科学来取而代之。
“‘Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’ Jeremiah 6:16.
“耶和华如此说：你们当站在路上察看，访问古道，哪是善道，便行在其间。”耶利米书 6:16.
“Let none seek to tear away the foundations of our faith—the foundations that were laid at the beginning of our work by prayerful study of the word and by revelation. Upon these foundations we have been building for the last fifty years. Men may suppose that they have found a new way and that they can lay a stronger foundation than that which has been laid. But this is a great deception. Other foundation can no man lay than that which has been laid.
不要让任何人企图拆毁我们信仰的根基——那些在我们事业之初，通过虔诚研读圣言并借着启示所奠定的根基。过去五十年来，我们一直在这些根基之上建造。人们也许以为自己找到了新道路，认为他们能奠定比已经立下的更坚固的基础；但这是一场大欺骗。那已经立下的根基以外，人不能再立别的根基。
“In the past many have undertaken the building of a new faith, the establishment of new principles. But how long did their building stand? It soon fell, for it was not founded upon the Rock.
过去，许多人曾着手建造新的信仰、确立新的原则。但他们所建造的能屹立多久呢？它很快就倒塌了，因为它并非建基在磐石上。
“Did not the first disciples have to meet the sayings of men? Did they not have to listen to false theories, and then, having done all, to stand firm, saying: ‘Other foundation can no man lay than that is laid’? 1 Corinthians 3:11.
起初的门徒难道不也必须面对人的言论吗？他们难道不也必须听到虚假的理论，并且在尽了一切之后仍要站立得稳，说：“除那已经立下的根基之外，人不能再立别的根基”吗？哥林多前书 3:11。
“So we are to hold the beginning of our confidence steadfast unto the end. Words of power have been sent by God and by Christ to this people, bringing them out from the world, point by point, into the clear light of present truth. With lips touched with holy fire, God’s servants have proclaimed the message. The divine utterance has set its seal to the genuineness of the truth proclaimed.” Testimonies, volume 8, 296, 297.
“所以，我们要将起初的信心坚定持守到底。上帝和基督已将大有能力的话语赐给这百姓，逐步把他们从世界中带出来，引入现今真理明亮的光中。上帝的仆人以被圣火所触的嘴唇宣告了这信息。神圣的话语已经为所宣之真理的真实性加以印证。”《证言》第八卷，第296、297页。
The “day” which that all this takes place is the biblical “day” which Isaiah identifies as the that the Lord God of Hosts called for “weeping, and to mourning, and to baldness, and to girding of sackcloth.”
“这一切发生的‘那日’，就是圣经所说的‘那日’，以赛亚认定那是万军之耶和华上帝所呼召人‘哭泣、哀悼、剃发，并束上麻衣’的日子。”
And the Lord spake unto Moses, saying, Also on the tenth day of this seventh month there shall be a day of atonement: it shall be an holy convocation unto you; and ye shall afflict your souls, and offer an offering made by fire unto the Lord. And ye shall do no work in that same day: for it is a day of atonement, to make an atonement for you before the Lord your God. For whatsoever soul it be that shall not be afflicted in that same day, he shall be cut off from among his people. And whatsoever soul it be that doeth any work in that same day, the same soul will I destroy from among his people. Ye shall do no manner of work: it shall be a statute forever throughout your generations in all your dwellings. It shall be unto you a sabbath of rest, and ye shall afflict your souls: in the ninth day of the month at even, from even unto even, shall ye celebrate your sabbath. Leviticus 23:26–32.
耶和华对摩西说：此外，第七个月初十日是赎罪日；这日你们当有圣会，并要刻苦己心，又要将火祭献给耶和华。当这日你们什么工都不可作，因为这是赎罪日，要在耶和华你们的神面前为你们赎罪。当这日，凡不刻苦己心的，必从民中剪除。凡在这日做工的，我必将这人从民中除灭。你们什么工都不可作；这在你们一切的住处，世世代代作为永远的定例。这日要向你们守为完全安息日，并要刻苦己心；从本月初九日晚上到次日晚上，你们要守这安息日。利未记 23:26-32。
The day that is illustrated by Shebna and Eliakim the son of Hilkiah is the antitypical Day of Atonement, which covers the history of 1844 until Michael stands up. In that period of time Adventism has been called to “afflict” their souls, or as Isaiah represents it is call “to weeping, and to mourning, and to baldness, and to girding with sackcloth.”
由舍伯那和希勒家之子以利亚敬所描绘的那日，乃是反型的大赎罪日，它涵盖自1844年起直到米迦勒站起来的历史。在那段时期，复临运动被呼召去“刻苦己心”；正如以赛亚所描绘的，这是呼召人“哭泣、哀号、头上光秃，并束上麻布”。
“In 1844 our great High Priest entered the most holy place of the heavenly sanctuary, to begin the work of the investigative judgment. The cases of the righteous dead have been passing in review before God. When that work shall be completed, judgment is to be pronounced upon the living. How precious, how important are these solemn moments! Each of us has a case pending in the court of heaven. We are individually to be judged according to the deeds done in the body. In the typical service, when the work of atonement was performed by the high priest in the most holy place of the earthly sanctuary, the people were required to afflict their souls before God, and confess their sins, that they might be atoned for and blotted out. Will any less be required of us in this antitypical day of atonement, when Christ in the sanctuary above is pleading in behalf of His people, and the final, irrevocable decision is to be pronounced upon every case?
1844年，我们伟大的大祭司进入了天上圣所的至圣所，开始了查案审判的工作。已死的义人的案卷一直在上帝面前接受审阅。当这项工作完成之后，就要对活人作出判决。这些庄严的时刻是何等宝贵，何等重要！我们每个人在天上的法庭都有一宗待决的案件。我们每个人都要按着自己在身体里所行的受审判。在预表的圣所服务中，当大祭司在地上圣所的至圣所办理赎罪之工的时候，百姓被要求在上帝面前刻苦己心，并承认自己的罪，使他们得蒙赎罪，罪孽被涂抹。在这实底的赎罪日，当基督在天上圣所中为祂的子民代求，并且要对每一宗案件作出最终且不可撤销的判决之时，难道对我们所要求的会更少吗？
“What is our condition in this fearful and solemn time? Alas, what pride is prevailing in the church, what hypocrisy, what deception, what love of dress, frivolity, and amusement, what desire for the supremacy! All these sins have clouded the mind, so that eternal things have not been discerned. Shall we not search the Scriptures, that we may know where we are in this world’s history? Shall we not become intelligent in regard to the work that is being accomplished for us at this time, and the position that we as sinners should occupy while this work of atonement is going forward? If we have any regard for our souls’ salvation, we must make a decided change. We must seek the Lord with true penitence; we must with deep contrition of soul confess our sins, that they may be blotted out.” Selected Messages, book 1, 124, 125.
在这令人畏惧而又庄严的时刻，我们的光景如何？唉，教会中何等的骄傲盛行，何等的虚伪，何等的欺骗，何等的爱慕服饰、轻浮与娱乐，何等的权势欲！这一切罪恶蒙蔽了心智，以致不能分辨永恒的事物。难道我们不该查考圣经，好知道我们在这世界历史的何处吗？难道我们不该明白此时为我们所成就的工作，以及在这赎罪工作推进之际，作为罪人的我们应当持守的地位吗？如果我们还顾念自己灵魂的得救，就必须作出决定性的改变。我们必须以真诚的悔改寻求主；必须以深切痛悔的心灵承认我们的罪，好使这些罪被涂抹。 《精选信息》第一册，第124、125页。
And in that day did the Lord God of hosts call to weeping, and to mourning, and to baldness, and to girding with sackcloth: And behold joy and gladness, slaying oxen, and killing sheep, eating flesh, and drinking wine: let us eat and drink; for tomorrow we shall die. Isaiah 22:12, 13.
当那日，主万军之耶和华叫人哭泣、哀号、头上光秃、身披麻布；谁知，人倒欢喜快乐，宰牛杀羊，吃肉喝酒：我们吃喝吧，因为明天就要死了。以赛亚书 22:12，13。
The Lord called Shebna to afflict his soul, but he chose to eat and drink and party on. The Lord “revealed” in his “ears” that Shebna’s sin would not be purged. The word translated as “purged” is the word used in Leviticus for “atonement.” This sin of Laodicean Adventism will not be atoned for. Now Isaiah begins to address the relationship of Shebna (Laodicean Adventists) with Eliakim, the son of Hilkiah (Philadelphian Adventists).
主召舍伯那刻苦己心，他却选择吃喝作乐。主在他的“耳中”予以“启示”，说舍伯那的罪必不得遮盖。那被译为“遮盖”的词，正是利未记中用来指“赎罪”的词。老底嘉复临主义的这罪必不得赎。现在，以赛亚开始谈论舍伯那（老底嘉的复临信徒）与希勒家之子以利亚敬（非拉铁非的复临信徒）之间的关系。
Shebna is the “treasurer” as was Judas. And Tobiah in the days of Nehemiah was living in God’s sanctuary in a chamber (treasury) where the offerings were to be kept. When Nehemiah cleansed the temple, he cast out Tobiah and his stuff. Shebna is also to be thrown out. Both illustrate the spewing out of Laodicean Adventism at the Sunday law.
舍伯那是“司库”，正如犹大一样。尼希米的时候，多比雅住在神的圣所里的一间屋子（库房）里，那原是存放奉献物的地方。尼希米洁净圣殿时，把多比雅和他的一切物件都赶了出去。舍伯那也要被赶出去。这两者都说明，在星期日法令之时，老底嘉式的复临派将被吐出去。
“Because of the cruelty and treachery of the Ammonites and Moabites toward Israel, God had declared through Moses that they should be forever shut out from the congregation of His people. See Deuteronomy 23:3–6. In defiance of this word, the high priest had cast out the offerings stored in the chamber of God’s house, to make a place for this representative of a proscribed race. Greater contempt for God could not have been shown than to confer such a favor on this enemy of God and His truth.
因为亚扪人和摩押人对以色列的残忍与诡诈，神曾借着摩西宣告，他们永不可进入祂百姓的会中。见申命记23:3-6。公然违背这话，大祭司竟把神殿库房里所存放的供物搬出，为这位被禁绝之族的代表腾出地方。将这样的恩宠施与神和祂真理的仇敌，对神的蔑视再没有比这更甚的了。
“On returning from Persia, Nehemiah learned of the bold profanation and took prompt measures to expel the intruder. ‘It grieved me sore,’ he declares; ‘therefore I cast forth all the household stuff of Tobiah out of the chamber. Then I commanded, and they cleansed the chambers: and thither brought I again the vessels of the house of God, with the meat offering and the frankincense.’
尼希米从波斯回来后，得知这起公然的亵渎之事，随即采取措施，将那闯入者驱逐出去。他说：“我甚是忧伤；因此我把多比雅的一切家什都从那间屋子里扔了出去。随后我下令，他们洁净了那些屋子；我又把神殿的器皿，连同素祭和乳香，都重新带回那里。”
“Not only had the temple been profaned, but the offerings had been misapplied. This had tended to discourage the liberalities of the people. They had lost their zeal and fervor, and were reluctant to pay their tithes. The treasuries of the Lord’s house were poorly supplied; many of the singers and others employed in the temple service, not receiving sufficient support, had left the work of God to labor elsewhere.” Prophets and Kings, 670.
“圣殿不但遭到亵渎，奉献也被挪作他用。这使百姓的慷慨之心受到了打击。他们失去了热心和热忱，也不愿缴纳什一奉献。耶和华殿的库房供应不足；许多歌唱者和其他在圣殿服事的人因得不到足够的支持，便离开了神的工作，转到别处劳动。” 《先知与君王》，670。
Shebna, Judas and Tobiah all represent Laodicean Adventists at the end of time.
舍伯那、犹大和多比雅都代表在末时的老底嘉复临信徒。
Thus saith the Lord God of hosts, Go, get thee unto this treasurer, even unto Shebna, which is over the house, and say, What hast thou here? and whom hast thou here, that thou hast hewed thee out a sepulchre here, as he that heweth him out a sepulchre on high, and that graveth an habitation for himself in a rock? Behold, the Lord will carry thee away with a mighty captivity, and will surely cover thee. He will surely violently turn and toss thee like a ball into a large country: there shalt thou die, and there the chariots of thy glory shall be the shame of thy lord’s house. And I will drive thee from thy station, and from thy state shall he pull thee down. Isaiah 22:15–19.
万军之主耶和华如此说：你去见这司库，就是掌管王宫的舍伯那，对他说：你在这里有什么？你在这里有谁，竟在这里为自己凿坟墓？好像人在高处为自己凿坟墓，又在磐石中为自己雕刻居所？看哪，主必以大能将你掳去，必定严严地包裹你；他必定把你猛烈地摇动抛去，如球一般抛到广大的国中；你在那里必死，你荣耀的车驾在那里必成为你主之家羞辱。我必将你从你的职位上赶出去，他必将你从你的地位上拉下。以赛亚书 22:15-19。
As the king of the north is approaching Jerusalem, and it is to be remembered that the approach is a progressive approach which the citizens of Jerusalem knew was coming. This is what is identified in Isaiah chapter twenty when Tartan the Assyrian commander conquered Ashdod in Egypt. They knew what was coming and Shebna spent his time making himself a fancy grave. Archeologists found Shebna’s grave and removed the written statement that was upon the grave entrance, and it is now in a British Museum. Amazingly enough, when Shebna got removed and Eliakim the son of Hilkiah took over Shebna’s leadership position, Eliakim the son of Hilkiah received a royal seal that he could use to endorse his name on official documents. That seal was also found by archeologists and is in the same museum in England. Shebna is in the museum represented by his grave, the mark of death, and Eliakim, the son of Hilkiah’s is in the museum with the representation of the seal of life.
当北方之王正逼近耶路撒冷时，要记得这种逼近是逐步推进的，耶路撒冷的居民知道它必然会来。这正是以赛亚书第二十章所指出的：当亚述将领他珊在埃及的亚实突攻克得胜之时。他们知道将要发生什么，而舍伯那却把时间用来为自己修一座华丽的坟墓。考古学家找到了舍伯那的墓，并取下了墓门上的铭文，如今它在英国的一家博物馆。令人惊异的是，当舍伯那被撤职、由希勒家的儿子以利亚敬接任其领导职位时，希勒家的儿子以利亚敬得到了一枚王室印玺，可以在官方文件上用来盖上他的名字。那枚印玺也被考古学家发现了，现藏于同一家位于英格兰的博物馆。舍伯那在博物馆中以他的坟墓——死亡的记号——被代表；而希勒家的儿子以利亚敬则以生命之印的象征在博物馆中被代表。
For Shebna’s rejection of the warning message concerning the king of the north, he was spewed out of the mouth of the Lord, and the word translated as “spewed” in Revelation’s warning to Laodicea actually means projectile vomiting. With Nehemiah he cast out Tobiah and his stuff and with Shebna he was violently tossed like a ball into a far country. Shebna is Laodicean Adventists who are rejecting the prophetic message that was unsealed in 1989 and preparing for the grave—the mark of the beast, and Eliakim the son of Hilkiah, is Philadelphia Adventism that receive the seal of God.
因舍伯那拒绝关于北方王的警告信息，他被主从口中吐出；而启示录对老底嘉的警告中被译作“吐出”的那个词，实际上是指喷射性呕吐。借着尼希米，他把多比雅和他的一切家具都抛了出去；至于舍伯那，他像球一样被猛烈地抛到远方之地。舍伯那象征那些老底嘉的复临信徒，他们正在拒绝在1989年开启的先知性信息，并为坟墓——兽的印记——作准备；而希勒家的儿子以利亚敬，则代表领受神印记的非拉铁非复临信仰。
And it shall come to pass in that day, that I will call my servant Eliakim the son of Hilkiah: And I will clothe him with thy robe, and strengthen him with thy girdle, and I will commit thy government into his hand: and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah. Isaiah 22:20, 21.
到那日，我必召我的仆人希勒家的儿子以利亚敬；我必给他穿上你的外袍，用你的腰带给他束腰，并将你的政权交在他手中；他必作耶路撒冷居民和犹大家的父。以赛亚书 22:20，21。
At the Sunday law the wheat and tares of Adventism are separated, and the leadership of the church triumphant is given to Eliakim the son of Hilkiah, and the Lord then lifts up His church as an ensign as the third angel’s message swells to a loud cry. I have been perhaps too redundant by including the phrase “the son of Hilkiah,” when I could simply say Eliakim. But together the father and his child are a symbol of the Elijah message before the seven last plagues. Elijah’s message employs the symbolism of fathers and children to represent the first (father) and the last (son). This prophetic relationship contributes to the final riddles in chapter twenty-two. The promise to Eliakim, the son of Hilkiah is that the Lord would lay upon his shoulder the key of the house of David.
在星期日法令之时，复临信仰中的麦子和稗子被分开，得胜的教会的领导权被交给希勒家的儿子以利亚敬；随后，随着第三位天使的信息高涨成为大呼喊，主将祂的教会高举为旌旗。我或许过于累赘了，把“希勒家的儿子”这一短语也加了进去，其实只说以利亚敬就可以。但父与子连在一起，是末后七灾之前以利亚信息的一个象征。以利亚的信息使用父与子的象征来代表首先的（父）与末后的（子）。这种先知性的关系构成了第二十二章中最后谜题的一个要素。给希勒家的儿子以利亚敬的应许是：主必将大卫家的钥匙放在他的肩头上。
The “house of David” is the message of father and son that Jesus referred to in his final conversation with the rebellious Jews. It is also where He closes the book of Revelation. The house of David had a key, that if nothing else is used on October 22, 1844, for the only place in the Scriptures that references this key is in the message to the Philadelphian church.
“‘大卫家’是父与子的讯息，是耶稣在与悖逆的犹太人最后一次谈话中所提到的。它也是他结束《启示录》的地方。大卫家有一把钥匙，若无他用的话，于1844年10月22日被使用，因为圣经中唯一提到这把钥匙的地方，是在给非拉铁非教会的信息中。”
And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:22.
我必将大卫家的钥匙放在他肩头上；他开了，就没有人能关；他关了，就没有人能开。以赛亚书 22:22。
And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth. Behold, I come quickly: hold that fast which thou hast, that no man take thy crown. Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:7–12.
你要写信给在非拉铁非教会的使者，说：那圣洁的、真实的，拿着大卫之钥，开了就没有人能关，关了就没有人能开的，说：我知道你的行为。看哪，我在你面前给你一个敞开的门，是没有人能关的；因为你略有一点力量，却遵守了我的道，也没有否认我的名。看哪，那些自称是犹太人却不是、乃是说谎话的，是撒但的会堂；看哪，我要使他们来在你脚前下拜，并使他们知道我已经爱你。你既遵守了我忍耐的道，我也必保守你，免去那将要临到普天下、为要试炼住在地上的人的试炼时辰。看哪，我必快来。你要持守你所有的，免得人夺去你的冠冕。得胜的，我要叫他在我神的殿中作柱子，他也必不再从那里出去；我要把我神的名、我神城的名（就是从我神那里从天而降的新耶路撒冷），并我的新名，都写在他上面。有耳的，就应当听圣灵向众教会所说的话。启示录 3:7-12。
Eliakim represents a Philadelphian during the Millerite movement that opens the Most Holy Place on October 22, 1844. I know that it was Christ our High Priest that opened that dispensational door, but Christ laid the key on the shoulder of Eliakim the son of Hilkiah, and states that “he shall open.” We have reached the point I pointed out at the beginning of this article.
以利亚敬代表米勒派运动时期的一位非拉铁非人，他在1844年10月22日开启了至圣所。我知道开启那扇时代之门的是作为我们大祭司的基督，但基督把钥匙放在希勒家的儿子以利亚敬的肩上，并说：“他必开。”我们已经来到了我在本文开头所指出的那个要点。
There are eighteen times in Isaiah that we find the word “burden,” but seven of those times represent something that is carried upon the shoulder and eleven times it represents a prophecy of doom. One of those eighteen times the word that means a prophecy of doom is also simultaneously used to represent a burden that is carried upon the shoulder.
在《以赛亚书》中，“burden”一词出现十八次；其中七次表示肩上所扛的担子，十一次表示灾祸的预言。其中有一次，这个表示灾祸预言的词也同时用来表示肩上所扛的担子。
The story of the valley of vision is about a message of doom that creates two classes of worshippers in Jerusalem. The prophetic message that identified the opening of the judgment was presented by Father Miller and it is the first angel’s message that ended when the holy place door was shut and the Most Holy Place was opened on October 22, 1844. The “burden” that was placed upon William Miller’s shoulder, that he was commissioned to carry to the world was the first angel’s message, a prophecy of doom that ended on October 22, 1844 with the arrival of the third angel’s message.
异象谷的故事，讲的是一则关于灾祸的信息，它在耶路撒冷造成了两类敬拜者。由米勒先生所宣讲、指出审判开启的那则预言性信息，就是第一位天使的信息；当1844年10月22日圣所的门被关上、至圣所被开启时，这信息就结束了。加在威廉·米勒肩上的、他受命要传遍全世界的那“重担”，就是第一位天使的信息——一则关于灾祸的预言——它随着第三位天使的信息在1844年10月22日的到来而结束。
The “key of the house of David will I lay upon his shoulder,” and it says, “In that day,” “shall the nail that is fastened in the sure place be removed, and be cut down, and fall; and the burden that was upon it shall be cut off.”
“我必将大卫家的钥匙放在他肩上”，又说：“到那日，钉在稳固处的钉子必被挪去，被折断而坠落；挂在其上的重担也必被剪除。”
The word translated as “burden” here is the word identifying a prophecy of doom, but this prophecy of doom is not the Hebrew word Isaiah uses to represent something you carry on your shoulder. As the word for prophecy of doom it means that Eliakim, the son of Hilkiah would have the key of David placed upon his shoulder, and the burden that is upon his shoulder is a prophecy of doom. It is a profound play of words!
这里被译作“重担”的那个词，其实是指“灾祸的预言”；但这种“灾祸的预言”并不是以赛亚用来表示你肩上所背之物的那个希伯来词。若按“灾祸的预言”的词义理解，这就意味着希勒家的儿子以利亚敬肩上要安放大卫的钥匙，而他肩上的“重担”就是一则灾祸的预言。这是一个极其深刻的文字双关！
Sister White says this about a key that is attached to the Bible.
怀特姐妹对于一把附在《圣经》上的钥匙是这样说的。
“Connected with the Word of God there is a key that unlocks the precious casket, to our satisfaction and delight. I feel thankful for every ray of light. In the future, experiences now to us very mysterious will be explained. Some experiences we may never fully comprehend until this mortal shall put on immortality.” Manuscript Releases, volume 17, 261.
与上帝的话语相连着一把钥匙，它能开启那珍贵的宝盒，使我们得着满足与喜乐。我为每一道亮光心存感恩。将来，如今对我们十分神秘的经历将会得到解释。有些经历，也许要等到这必死的穿上不朽之体，我们才会完全明白。手稿发布，第17卷，第261页。
Miller’s opening remarks about his dream says this.
米勒在开场发言中是这样谈到他的梦的。
“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.” Early Writings, 81.
“我梦见上帝借着无形之手，送给我一个做工奇巧的匣子，约十英寸长，六英寸见方，由乌木制成，并以珍珠精巧镶嵌。匣子上附着一把钥匙。我立刻取过钥匙打开匣子，只见令我惊奇又惊讶的是，我发现里面装满了各式各样、大小不一的珠宝、钻石、宝石，以及各种尺寸和价值不等的金银币，全部在匣子里各就其位、摆放得极其美丽；如此排列，它们所反射的光辉与荣耀，唯有太阳可以与之匹敌。” 《早期著作》，81。
In James White’s footnotes of the dream, he says this of the key.
在詹姆斯·怀特为这场梦所作的脚注中，他是这样谈到那把钥匙的。
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.” James White.
“‘所附的钥匙’就是他解释预言之道的方法——以经解经——让圣经自己作其解经者。借着这把钥匙，米勒弟兄打开了‘宝匣’，也就是向世人揭示了有关再临的伟大真理。”詹姆斯·怀特。
James White commented on this dream, and in so doing he wrote an introduction. It is most important to recognize that Miller had his dream and published it in 1847, at least two years after the Great Disappointment, when the formerly unified Millerite Adventist’s had been scattered. Miller was separated from the movement, and the “little flock” that was “scattered abroad” were still suffering from the disappointment. Miller’s dream spoke to the situation and James White commented upon it and Ellen White referred to it in an absolutely positive manner. James White wrote an introduction to his dream, included his dream and then added a few footnotes. His introduction, the dream and the footnotes will be at the end of this article for those needing access to this information.
詹姆斯·怀特对这个梦作了评论，并因此写了一篇导言。最重要的是要认识到，米勒是在1847年做了这个梦并将其发表的，也就是在“大失望”之后至少两年，那时先前团结一致的米勒派复临信徒已经四散。米勒已脱离这场运动，而那群“分散在外”的“小群”仍在因这次失望而受苦。米勒的这个梦回应了这种处境，詹姆斯·怀特对此加以评述，艾伦·怀特也以绝对肯定的态度提及它。詹姆斯·怀特为这个梦写了导言，收录了该梦的内容，并附上了几条脚注。他的导言、这则梦以及脚注将置于本文末尾，供需要查阅这些信息的人参考。
Isaiah twenty-two is an illustration of the beginning and ending of Adventism. In both histories there was and will be a separation that occurred on October 22, 1844 and then again at the Sunday law. The separation in both instances, the beginning and ending, is a fulfillment of the parable of the ten virgins. Sister White informs us the foolish virgins are Laodiceans. Shebna represents Laodicean Adventists in the beginning and ending of Adventism. Eliakim, the son of Hilkiah represents Philadelphian Adventists.
以赛亚书二十二章是复临运动开端与结束的一个写照。在这两段历史中，都曾并将会发生分离：一次是在1844年10月22日，另一次则将在星期日法令时再次发生。这两次分离——开始与结束——都是十童女的比喻的应验。怀爱伦姐妹告诉我们，愚拙的童女就是老底嘉人。舍伯那在复临运动的开端与结束中，代表老底嘉的复临信徒。希勒家的儿子以利亚敬代表非拉铁非的复临信徒。
But Hilkiah also represents the father of Adventism for “he shall be a father to the inhabitants of Jerusalem, and to the house of Judah.” William Miller was respectfully called “Father Miller.” Miller had “the key of David” placed upon his shoulder, which represents his method of studying the Scriptures, “line upon line.”
不过，希勒家也象征复临运动之父，因为“他必作耶路撒冷居民的父，作犹大家的父。”威廉·米勒被恭敬地称为“米勒老父”。“大卫的钥匙”被放在米勒的肩上，这代表他研读圣经的方法，“句上加句”。
The casket being the Bible, he used the “key of David” representing the rules of prophetic interpretation that he employed to open the truths of the first angel. Those rules, (the key of David) and his prophecy of doom (the burden) that was understood with the key of David were hung “as a nail in a sure place” in the sanctuary. The “nail” was the date of October 22, 1844. The word “nail” means a pin, a nail or a stake, representing a waymark. The “burden,” or the prophecy of doom that was hung upon that nail was the first angel’s message and that message came to a conclusion on October 22, 1844, when the prophecy of doom had been fulfilled and was removed, cut down and it fell. It was removed for the prophetic message of doom had become past tense, and the nail then had to be moved into the Most Holy Place, where another burden of doom would be hung upon it.
那匣子就是圣经，他用代表预言解释规则的“大卫的钥匙”来开启第一位天使信息的真理。那些规则（“大卫的钥匙”）以及借着大卫的钥匙所明白的厄运的预言（“担子”），被像“钉在稳固之处的钉子”一样挂在圣所中。这个“钉子”就是1844年10月22日这个日期。“钉子”一词意为别针、钉子或桩，代表一个路标。挂在那枚钉子上的“担子”，也就是那厄运的预言，是第一位天使的信息；这信息在1844年10月22日画上句号，那时厄运的预言已经应验，并被移除、砍下而坠落。它之所以被移除，是因为那厄运的预言性信息已成过去；随后这枚钉子必须被移到至圣所，在那里会有另一份厄运的“担子”挂在其上。
Miller’s prophecy of doom, that was understood by the prophetic rules represented as “the key of David” would place a nail in the holy place that would hold all the glory of his father’s house. The word “glory” in the passage means weight. What holds the weight of a house is the house’s foundation. Miller’s foundational work holds the weight of all the additional light of the third angel’s message represented by the “offspring and the issue.” It holds the weight of all the various vessels of the temple. And the foundation was laid for a temple to place a glorious throne.
米勒关于毁灭的预言，依照被称为“大卫的钥匙”的预言规则来理解时，将在圣所安置一枚能承挂他父家一切荣耀的钉子。经文中的“荣耀”一词意为“重量”。承担一座房子重量的是它的地基。米勒的奠基性工作承托着由“儿女与子孙”所代表的第三位天使信息所有进一步的亮光的重量。它也承托着圣殿各样器皿的重量。并且为一座可以安置荣耀宝座的殿奠定了根基。
Eliakim the son of Hilkiah represents the Philadelphian church. Eliakim means the God of raising, for Eliakim, the father of Jerusalem represents William Miller who God used to raise up the foundations of God’s chosen covenant people. He is the son of Hilkiah which is derived from two words, the second being God and the first meaning “smoothness” as in smoothness of speaking. Hilkiah represents God’s Word or voice and His son represents the raising of the temple.
希勒家的儿子以利亚敬代表非拉铁非教会。以利亚敬的意思是“使人兴起的神”；作为“耶路撒冷之父”的以利亚敬代表威廉·米勒，神借着他兴起了神所拣选之立约子民的根基。他是希勒家的儿子，“希勒家”这个名字源自两个词，第二个是“神”，第一个意为“流利”，如同言语的流利。希勒家代表神的话或声音，而他的儿子则代表圣殿的兴起。
At the end of Adventism there must be a prophecy of doom, and that prophecy is the third angel of Revelation fourteen. There must be a key at the end that was typified by Miller’s key. The “key” in our day is based upon the repetition of history, and especially the rule of first mention, which includes or is the principle represented by Christ Himself as the Alpha and Omega. There must be a son of Miller. Miller then as the father becomes Hilkiah the Word of the Lord, and the son of Miller is Eliakim, meaning the God of raising. Father Miller raised the temple and the son of Miller identifies when Laodicea and Philadelphia are separated and the Philadelphians are raised up as an ensign. There must be a nail that is fastened, but not in the holy place as in Miller’s history, but in the Most Holy Place. That nail and the burden that is hung upon it will be cut off at the end of the third angel’s message as it was at the end of the first angel’s message. When Michael stands up and human probation closes the prophecy of doom will be past tense, removed, cut off and fallen.
在复临主义的末了，必有一个灭亡的预言，而那个预言就是《启示录》十四章的第三位天使。末了必须有一把钥匙，这把钥匙在米勒的钥匙上得了预表。当今这把“钥匙”是建立在历史重演之上，尤其是首提原则；它包括、或者说就是基督自己作为阿拉法和俄梅戛所代表的原则。必须有一位米勒的儿子。于是，米勒作为父亲，就成为希勒家——“耶和华的话”；而米勒的儿子是以利亚敬，意思是“使人兴起的神”。父亲米勒兴起了圣殿，而米勒的儿子则辨明老底嘉与非拉铁非何时被分开，并且非拉铁非人被举起成为一面旌旗。必须有一根钉子被钉稳，但不是像米勒历史中的那样钉在圣所里，而是钉在至圣所里。那根钉子和挂在其上的担子将在第三位天使信息的末了被剪除，正如在第一位天使信息的末了那样。当米迦勒站起来、人类恩典期结束时，灭亡的预言就成为过去，被挪去、被剪除并倒下。
The separation or scattering after the passing of time in 1844 will be repeated at the Sunday law. Isaiah twenty-two is an illustration of the circumstances that lead to the separation of Laodicean Adventists from Philadelphian Adventists that takes place at the Sunday law crisis.
1844年时间过去之后的分离或分散，将在星期日法令时重演。以赛亚书二十二章说明了在星期日法令危机中，促成老底嘉复临信徒与非拉铁非复临信徒分离的种种情形。
And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked: I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see. As many as I love, I rebuke and chasten: be zealous therefore, and repent. Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:7–22.
你要写信给老底嘉教会的使者，说：那为阿们的、那忠信真实的见证人、神创造的起头如此说：我知道你的行为，你也不冷也不热；我巴不得你或冷或热。你既如温水，不冷也不热，所以我要把你从我口中吐出去。你说：我是富足的，已经发财，一样都不缺；却不知道你是那困苦、可怜、贫穷、瞎眼、赤身的。我劝你向我买经火炼的金子，使你可以富足；又买白衣穿上，使你赤身的羞耻不露出来；又买眼药擦你的眼睛，使你能看见。凡我所爱的，我就责备管教；所以你要发热心，也要悔改。看哪，我站在门外叩门；若有人听见我的声音就开门，我要进到他那里去，我与他、他与我一同坐席。得胜的，我要赐他与我同坐在我的宝座上，正如我也得了胜，与我父在他的宝座上同坐一样。有耳的，就应当听圣灵向众教会所说的话。启示录 3:7-22。
After the introduction to the dream James White, then includes the dream with footnotes. I have no problems with James White’s application of Miller’s dream, in spite of the fact that we have published often an interpretation of his dream that differs somewhat from James White’s. The basic approach of James White that differs from what we have published is that he places the “jewels” in the context of God’s people, and we understand the jewels are prophetic truths. There is no contradiction for a man reflects what he believes, and the scattering of the jewels after the Great Disappointment typifies the scattering of God’s people PRIOR to the Sunday law. But this fact is for a future study.
在对这个梦作了引言之后，詹姆斯·怀特接着将这则梦连同脚注一起收录。尽管我们常常发表一种与詹姆斯·怀特略有不同的对这则梦的诠释，但我对詹姆斯·怀特对米勒之梦的运用并无异议。詹姆斯·怀特与我们发表的看法不同之处在于，他把“宝石”置于上帝子民的语境中，而我们则认为这些宝石是指预言性的真理。这并不矛盾，因为人的表现反映出他的信仰；而大失望之后宝石的散落，预表的是在星期日法令之前上帝子民的分散。不过这一点留待将来再作研究。
James White’s introduction to William Miller’s Dream
詹姆斯·怀特为《威廉·米勒的梦》写的序言
“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 12:5.
他说：你们且听我的话：你们中间若有先知，我耶和华必在异象中向他显现，也必在梦中与他说话。民数记12:5
“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, in Genesis 37:5–9, and then the interesting story of their fulfilment in Egypt.
雅各说：“主的使者在梦中对我说。”创世记31:2。“夜间，神在梦中临到叙利亚人拉班。”创世记31:24。请阅读创世记37:5-9中约瑟的梦，然后再读这些梦在埃及应验的有趣故事。
“In Gibeon the Lord appeared to Solomon in a dream by night. 1 Kings 3:5. 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.
在基遍，耶和华夜间在梦中向所罗门显现。列王纪上3:5。但以理书第二章所记那大像是借着梦赐下的，第七章的四兽等也是如此。当希律想要毁灭那婴孩救主时，约瑟在梦中受了警告，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.
到了末后的日子，必有这事成就，神说：我要将我的灵浇灌凡有血气的；你们的儿女要说预言，你们的青年人要见异象，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；有传福音的；也有牧师和教师；为了成全圣徒，为了事奉的工作，为了建立基督的身体。以弗所书 4:11、12。
“And God hath set some in the church, first apostles, secondarily PROPHETS, etc. 1 Corinthians 7:28.
并且神在教会所设立的，先是使徒，其次是先知，等等。哥林多前书7:28。
“Despise not PROPHESYINGS. 1 Thessalonians 5:20. See also Acts 13:1; 21:9; Romans 12:6; 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 cannot 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.
不要藐视先知的讲论。帖撒罗尼迦前书 5:20。另见 使徒行传 13:1；21:9；罗马书 12:6；哥林多前书 14:1、24、39。先知或预言是为着基督教会的造就；而从神的话中并无任何证据表明，它们会早于传福音者、牧者和教师而终止。但是反对者说：“已经有那么多虚假的异象和梦，我无法对这类事情有信心。”撒但确实有他的赝品；他一向都有假先知，而在他这最后的迷惑与得胜之时，我们现在当然也可以预期他们的出现。那些因为有赝品存在就拒绝这种特殊启示的人，同样大可以更进一步，否认神曾借着梦或异象向人显明自己，因为赝品向来都存在。
“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.” James White, Brother Miller’s Dream, 1–3.
“我在上述论述中的目的，是以合乎圣经的方式消除异议，并使读者为下文做好思想准备。”——詹姆斯·怀特，《米勒弟兄的梦》，1—3。
William Miller’s Second Dream
威廉·米勒的第二个梦
“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. 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.
人们开始进来，起初人数不多，但渐渐汇聚成了人群。他们初次往宝匣里一看，便惊奇并欢呼雀跃。可当旁观者越来越多时，大家就开始摆弄这些珠宝，把它们从宝匣里取出来，撒在桌上。我开始想着，主人还会来向我索回这只宝匣和这些珠宝；如果我任由它们被弄得七零八落，就再也不能像先前那样把它们一一放回匣中的原位；我觉得自己必定无法承担这份责任，因为它实在太重大了。于是我开始恳求众人不要触碰它们，也不要把它们从宝匣里拿出来；可我越是恳求，他们越是把它们撒得更乱；如今他们似乎把它们撒得到处都是，地板上、房间里每一件家具上都是。
“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. 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.
我正为自己重大的损失和所当承担的责任而哭泣哀伤时，我想起了上帝，恳切祈求祂赐我帮助。立刻门开了，一个男人走进房间，屋里的人便都离开了；他手里拿着一把刷子，打开了窗户，开始把屋里的尘土和杂物刷出去。
“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.’
他告诉我“不要害怕”，因为他会“照顾他们”。
“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, every one 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.
“我向宝匣里望去，这景象耀得我目眩。它们放射出比先前强十倍的光辉。我以为，那些把它们撒开并践踏在尘土中的恶人的脚，已经在沙里把它们磨擦过。它们在宝匣里被井然有序地排列着，各各归位，看不出那把它们投进去的人曾费过什么力气。我喜极而呼喊，那一声呼喊把我惊醒了。” 《早期著作》，81-83。
James White’s Footnotes
詹姆斯·怀特的脚注
“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.
‘宝匣’代表着与我们主耶稣基督再临有关的圣经重大真理，这些真理赐给了米勒弟兄，好叫他向全世界传扬。
“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.
“附上的‘钥匙’”就是他解释预言之道的方法——以经解经——由圣经自己来解释。借着这把钥匙，米勒弟兄向世人开启了那只“匣子”，也就是关于再临的伟大真理。
“‘The people began to come in, at first few in number, but increasing 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.
“‘人们开始进来，起初人数不多，但逐渐增多，聚成了人群。’当再临教义首次由米勒弟兄和极少数其他人宣讲时，它影响甚微，被它唤醒的人也寥寥无几；但从1840年至1844年，无论它在哪里被宣讲，整个社区都被唤起了。”
“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.
“‘各种类型和大小’的‘珠宝、钻石等等’，如此‘在珠宝匣中各就其位地精美排列’，象征着神的儿女，[Malachi 3:17,] 他们来自各个教会，也几乎遍及社会各等阶层与各种人生处境；他们领受了再临的信仰，并被看见在各自的岗位上，在真理的神圣事业中勇敢站立。 在这样有序行动时，各人尽自己的本分，并在神面前谦卑行走，‘他们向世界反映出光与荣耀’，其光辉只有使徒时代的教会可以与之匹敌。 这信息，[Revelation 14:6, 7] 仿佛乘着风的翅膀而行；那邀请，‘来吧，因为一切都已经预备好了，’[Luke 14:17.] 也带着能力与果效传扬开来。
“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. 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 fulfilment of prophecy in our past advent experience.
当那飞在空中的天使[启示录14:6, 7。]起初开始传讲永远的福音：“敬畏上帝，将荣耀归给他；因为他审判的时候已经到了”时，许多人因盼望耶稣的到来和万物的复兴而欢呼；然而他们后来却起来反对、嘲笑、讥讽那不久前还使他们满心喜乐的真理。他们扰乱并把宝石散落了。这就把我们带到1844年秋天，那时分散的时期开始了。请注意：正是那些曾经‘欢呼’的人，扰乱并散落了宝石。而自1844年以来，没有谁像那些曾经传讲真理并为此欢喜的人那样，有效地分散了羊群并引他们走上歧途；但他们后来却否认了上帝的作为，以及我们过去复临经历中预言的应验。
“Brother Miller’s testimony, for a number of months after the Midnight cry, at the seventh month, 1844, was that the door was shut, and that the advent movement was a fulfilment of prophecy, and that we had been right in preaching time. He then exhorted his brethren, through the Advent Herald to hold fast, to be patient, and not grudge against one another; and God would soon justify them for preaching time. In this way he plead for the jewels, while he felt his ‘accountability’ for them, and that ‘it would be immense.’
在1844年第七个月的“午夜呼声”之后的几个月里，米勒弟兄的见证是：门已经关了，复临运动是预言的应验，而我们在宣讲时间方面是正确的。随后，他通过《复临报》劝勉弟兄们要持守、要忍耐，不要彼此埋怨；神很快就会因他们宣讲时间而证明他们是对的。他以这种方式为这些珍宝辩护，同时感到自己对他们负有‘责任’，而且‘那将会极其重大’。
“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.
自1844年门被关上以来，混杂在真品中的“假宝石和伪造的硬币”，显然代表着假信徒，或“异样的儿女”[何西阿书5:7]。
“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.
“第二个‘比先前更大、更美的宝匣’，把散落的‘宝石’、‘钻石’和‘钱币’都收拢其中，象征着有生命的现今真理的广阔领域；分散的羊群要被聚集到其中，就是十四万四千人，他们都有永生上帝的印记。没有一颗贵重的钻石会被留在黑暗中。虽然有些‘不比针尖大’，在上帝清点他的宝石的这日子里，它们也不会被忽略、被撇下。[玛拉基书3:16-18。] 他能差遣天使催促他们出来，正如他把罗得从所多玛领出来一样。‘主要在地上成就短促的工作。’‘他要按着公义将这工作速成。’参见罗马书9:28。”
“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.
“‘尘土和刨花、沙子以及各种各样的废物’象征着自1844年秋天以来混入第二次降临信徒当中的形形色色、数量繁多的错误。在此我将提到其中的几个。”
“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 Saviour, blasphemy, and it is blasphemy now.
1. 在“午夜呼声”发出之后不久，一些‘牧人’冒昧地采取了这样的立场：伴随第七月运动的圣灵那庄严、融化人心的能力，是一种催眠术的影响。George Storrs 是最早持此立场的人之一。可见他1844年后期在当时于纽约市出版的《午夜呼声》上的著述。J. V. Himes 在1845年春季的奥尔巴尼会议上说，第七月运动产生了七英尺深的催眠术。这是由一位在场并亲耳听到这话的人告诉我的。还有一些在第七月呼声中积极参与的人后来断言，那场运动是魔鬼的工作。把基督和圣灵的工作归于魔鬼，在我们救主的日子里是亵渎，如今仍然是亵渎。
“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.
2. 关于确定时间的许多尝试。自从二千三百日于1844年结束以来，不同的人又多次为其终结设定日期。这样做，他们移除了“地标”，并使整个复临运动笼罩在黑暗与怀疑之中。
“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.’
3. 招魂术及其一切幻想与荒诞。这魔鬼的诡计已经酿成可怕的死亡之祸，很贴切地可用“刨花”和“各样的垃圾”来形容。许多饮下招魂术之毒的人承认我们以往复临经验中的真理，而由此事实，许多人便被引导相信：招魂术乃相信上帝在1843年与1844年主持伟大复临运动的自然产物。彼得论到那些将要“引进可诛的异端，甚至不认那买他们的主”的人时说：“因他们的缘故，真理的道必被毁谤。”
“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.
“4. S. S. Snow 自称是‘先知以利亚’” 此人在他那离奇而狂放的生涯中，也在这死亡的工作中扮演了自己的角色，而他的行径倾向于使许多诚实之人心目中，等候的圣徒应持守的真实立场蒙受不名誉。
“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, &c. &c.
在这份错误目录上，我还可以再添上许多，比如把启示录20:4、7中的“一千年”置于过去，启示录7:4；14:1中的十四万四千人，基督复活之后“起来并从坟墓里出来”的那些人，不作工的教义，毁灭婴儿的教义，等等。
“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,’ &c. &c. See Isaiah 59:14. 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 Bro. 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.
这些错误被如此勤勉地传播，并强加给那等候的羊群，以致到米勒弟兄做此梦之时，真正的宝石已被“排除在视野之外”，而先知的话正适用——“审判被扭转退后，公义远远站立，”等等，等等。参见以赛亚书59:14。那时全国没有一份再临刊物为现今真理的事业辩护。《The Day-Dawn》是最后一个为小群的真确立场辩护的；但在主将这梦赐给米勒弟兄的前数月，它就已停刊；并且在它临终的最后挣扎中，把疲惫叹息的圣徒指向1877年——当时尚在三十年之后——作为他们最终得救赎的时间。唉！唉！难怪米勒弟兄在梦中“坐下哭泣”，为这可悲的光景而伤痛。
“Brother Miller closed his eyes in death, December 22, 1849, which fulfilled the following words in his dream, ‘In the bustle I closed my eyes for a moment.’ This wonderful fulfilment is so plain that none will fail to see it.
米勒弟兄于1849年12月22日闭眼去世，这应验了他梦中的如下话语：“在忙乱中，我闭上了眼睛片刻。”这奇妙的应验显而易见，没有人会看不出来。
“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.
这个匣子，代表着米勒弟兄向全世界所公布的再临真理，正如十个童女的比喻所标明的那样。[马太福音25:1-11。] 第一，时间：1843年；第二，等候的时期；第三，半夜的呼声，在1844年第七个月；第四，关门。自1843年以来，凡读过第二次降临的报刊的人，都不会否认米勒弟兄曾在再临历史中主张过这四个重要要点。这个和谐的真理体系，或称“匣子”，已经被那些否认自己经历、并否认他们与米勒弟兄一起无畏地向世人所宣讲之真理的人撕成碎片，散落在垃圾堆里。
“The church will then be pure and ‘without fault before the throne of God,’ having confessed all their errors, faults and sins, and having had them washed away by the blood of Christ and blotted out, they will be without ‘spot or wrinkle, or any such thing.’ Then they will shine with ‘ten times their former glory.’” JAMES WHITE Oswego, May, 1850.
那时，教会将是纯洁的，并且“在神的宝座前无可指摘”。他们已经承认了一切差错、过失和罪，并且这些都因基督的血被洗净、被涂抹；他们就会“没有玷污或皱纹，或任何类似的东西”。那时，他们将以“十倍于先前的荣耀”光耀。 詹姆斯·怀特 奥斯威戈，1850年5月。