“We should know for ourselves what constitutes Christianity, what is truth, what is the faith that we have received, what are the Bible rules—the rules given us from the highest authority.” The 1888 Materials, 403.
「我哋應當親自知道，乜嘢構成基督教，乜嘢係真理，乜嘢係我哋所領受嘅信仰，乜嘢係《聖經》嘅規則——即係由最高權威賜畀我哋嘅規則。」《1888年材料》，403。
For several years Future for America has identified that the seven churches of Revelation not only represent the history of modern Israel from the time of the apostles until the end of the world, but that the seven churches also represent ancient Israel from the time of Moses until the stoning of Stephen. The pioneers of Adventism did not teach this truth, but they understood and employed the principles that establish this truth. Jesus identifies the end from the beginning and ancient Israel represents modern Israel. Therefore, any truth that is part of the prophetic characteristics of modern Israel also existed in ancient Israel.
多年以來，Future for America 一直指出，〈啟示錄〉中的七教會，不單代表由使徒時代直到世界末了之現代以色列的歷史，七教會亦同時代表由摩西時代直到司提反被石頭打死之古代以色列。基督復臨運動的先驅並沒有教導這一真理，但他們明白並運用了那些確立此真理的原則。耶穌從起初指明末後的事，而古代以色列乃代表現代以色列。因此，凡屬現代以色列預言性特徵之一切真理，在古代以色列中也同樣存在。
Before Millerite history the traditional Christian view of the seven churches was that they represented the actual churches in Asia minor during the time of John. The traditional view also understood that the counsel to the individual churches may also be understood to represent specific counsel to various churches throughout Christian history, and also that the very same counsel and warnings is for individual Christians. They also understood that the seven churches represent seven periods of church history from the time of the disciples until the end of the world. These perspectives pre-dated the Millerite history. Those four recognitions of the seven churches that make up the traditional view that pre-dated William Miller were and are based upon the “historicist” interpretation of the Bible. It is that methodology that God’s angels led William Miller to adopt.
喺米勒派歷史之前，傳統基督教對七間教會嘅理解，乃係認為佢哋代表約翰時代小亞細亞嘅實際教會。傳統觀點亦明白，對各個別教會嘅勸勉，亦可以理解為喺整個基督教歷史之中，對唔同教會嘅特定勸告；並且，同一啲勸勉同警告，亦係向個別基督徒而發。佢哋亦明白，七間教會代表由使徒時代直到世界末了之教會歷史中嘅七個時期。呢啲觀點早於米勒派歷史已經存在。構成呢種早於威廉．米勒嘅傳統觀點之七間教會嘅四方面認識，過去同現今都係建立喺對聖經之「歷史主義」詮釋之上。正係呢一種方法論，上帝嘅天使引導威廉．米勒去採納。
“The seven churches of Asia is a history of the church of Christ in her seven forms, in all her windings and turnings, in all her prosperity and adversity, from the days of the apostles down to the end of the world. The seven seals are a history of the transactions of the powers and kings of the earth over the church, and God’s protection of his people during the same time. The seven trumpets are a history of seven peculiar and heavy judgments sent upon the earth, or Roman kingdom. And the seven vials are the seven last plagues sent upon Papal Rome. Mixed with these are many other events, woven in like tributary streams, and filling up the grand river of prophecy, until the whole ends us in the ocean of eternity.
「亞西亞七教會」乃係基督教會歷史之寫照，顯明她在七種形態中、於一切曲折轉變之間、於一切興盛與患難之中，自使徒時代起，直到世界的末了。七印乃係地上權勢與君王如何對待教會，以及神在同一時期如何保護祂子民之歷史。七號乃係記述那臨到大地，或羅馬帝國之上，七種獨特而沉重之審判的歷史。而七碗則係降在教皇羅馬之上的七個末後災殃。其間又夾雜許多其他事件，如支流交織其中，充盈那宏大的預言之河，直到全篇終於把我們帶入永恆之海。」
“This, to me, is the plan of John’s prophecy in the book of Revelation. And the man who wishes to understand this book, must have a thorough knowledge of other parts of the word of God. The figures and metaphors used in this prophecy, are not all explained in the same, but must be found in other prophets, and explained in other passages of Scripture. Therefore it is evident that God has designed the study of the whole, even to obtain a clear knowledge of any part.” William Miller, Miller’s Lectures, volume 2, lecture 12, 178.
「喺我睇嚟，呢個就係約翰喺《啟示錄》預言中嘅計劃。凡想明白呢卷書嘅人，必須對上帝聖言其餘各部分有透徹嘅認識。呢個預言所用嘅象徵同隱喻，並非全部都喺本書之內加以解明；而係必須喺其他先知書中尋得，並由聖經其他經文加以闡釋。因此，顯而易見，上帝已經定意要人研讀整體，甚至為咗要對任何一部分獲得清楚嘅認識，都必須如此。」威廉．米勒，《米勒講義》，第2卷，第12講，178。
Sister White agrees with and upholds the “historicist” view held by Miller, but she added a deeper insight to the book of Revelation than Miller saw, for Miller had not recognized the sanctuary as it truly is. He understood the sanctuary to be the earth. Sister White recognized that when Jesus presented the predictions represented in the book of Revelation, that Christ was doing so in conjunction with His work as the heavenly High Priest.
懷愛倫姊妹贊同並維護米勒所持守嘅「歷史派」觀點；但佢對《啟示錄》所領受嘅洞見，比米勒所見嘅更為深廣，因為米勒並未按聖所真正嘅本質去認識聖所。佢認為聖所就係地球。懷愛倫姊妹卻認識到，當耶穌陳述《啟示錄》中所表徵嘅預言時，基督乃係同時聯同祂作為天上大祭司嘅職分而行此事。
When John turns and sees Christ, He is walking among the candlesticks in priestly garments, and the candlesticks are located in the holy place, and therefore in the history after His ascension, but before He moved into the Most Holy Place in 1844. Miller could not have understood the significance of this reality. Neither would have Tyndale, Luther or John Wycliffe or any of the early reformers. Truth is progressive, shining brighter and still brighter unto the perfect day.
當約翰轉身看見基督之時，祂正穿着祭司的衣袍，在燭臺中間行走；而那些燭臺乃是設於聖所之內，因此這事乃是發生於祂升天之後、卻在祂於1844年進入至聖所之前的歷史時期。米勒不可能明白這一現實之意義。丁道爾、路德、約翰·威克里夫，或任何早期的改革家，也同樣不會明白。真理乃是漸進啟示的，愈照愈明，直到日午。
“The great principle so nobly advocated by Robinson and Roger Williams, that truth is progressive, that Christians should stand ready to accept all the light which may shine from God’s holy word, was lost sight of by their descendants. The Protestant churches of America,—and those of Europe as well,—so highly favored in receiving the blessings of the Reformation, failed to press forward in the path of reform. Though a few faithful men arose, from time to time, to proclaim new truth and expose long-cherished error, the majority, like the Jews in Christ’s day or the papists in the time of Luther, were content to believe as their fathers had believed and to live as they had lived. Therefore religion again degenerated into formalism; and errors and superstitions which would have been cast aside had the church continued to walk in the light of God’s word, were retained and cherished. Thus the spirit inspired by the Reformation gradually died out, until there was almost as great need of reform in the Protestant churches as in the Roman Church in the time of Luther. There was the same worldliness and spiritual stupor, a similar reverence for the opinions of men, and substitution of human theories for the teachings of God’s word.” The Great Controversy, 297.
「羅賓遜同羅傑．威廉斯所高尚倡導嘅偉大原則，就係真理係漸進啟示嘅，而基督徒應當隨時準備接受一切可能由上帝聖言所照耀出嚟嘅亮光；可惜，佢哋嘅後裔卻忽略咗呢個原則。美國嘅基督新教會——以及歐洲嘅教會——既然大大蒙恩，得以領受宗教改革嘅福氣，卻冇有沿住改革之路繼續前進。雖然不時有少數忠心嘅人興起，宣講新嘅真理，揭露長久以來所珍藏嘅錯謬，但大多數人，就如基督時代嘅猶太人，或路德時代嘅教皇派一樣，滿足於照祖宗所信嘅去信，照祖宗所活嘅去活。因此，宗教再次退化為形式主義；而且，如果教會繼續行喺上帝聖言嘅亮光之中，本來早已會被棄絕嘅錯謬同迷信，反而被保留下來，並受到珍視。於是，由宗教改革所激發嘅精神，漸漸熄滅，直到基督新教會之中對改革嘅需要，幾乎同路德時代羅馬教會之中對改革嘅需要一樣巨大。當時所見嘅，乃係同樣嘅世俗化同靈性昏沉，對人嘅見解存有相似嘅敬重，並且以人嘅理論取代上帝聖言嘅教訓。」《善惡之爭》，297。
If the fact that truth develops progressively throughout history is not recognized, then the significance of any new light in this final generation may very well be impossible to recognize. Once a person ceases to understand the progressive nature of “truth,” they automatically begin to rely upon traditions, customs and fallen human guidance.
如果人唔承認真理喺歷史進程中係逐步發展嘅呢一個事實，咁喺呢末後一代當中任何新亮光嘅意義，就好可能根本無法被辨認。一旦一個人唔再明白「真理」所具有嘅漸進性本質，佢就會自動開始倚賴傳統、習俗，同墮落人性嘅引導。
The methodology that Miller employed is a waymark that runs through the entire prophetic line which presents a testimony of the development of biblical truth that began with the apostles. Yet in the waymark represented by Miller, we find a beginning that demands a counterpart at the end. Most never understand these realities, but not so with Satan.
米勒所採用嘅方法，係一個貫穿整條預言線嘅里程碑；呢條線呈現出由使徒開始之聖經真理發展嘅見證。然而，在由米勒所代表嘅呢個里程碑之中，我哋見到一個起頭；而呢個起頭要求喺終局有一個相對應嘅對應點。大多數人從未明白呢啲現實，但撒但卻唔係如此。
Satan has resisted the truth and its development from his rebellion in heaven onward. When it reached the point in history that the reformers began to distinctly understand how to study the Bible, Satan did as he always does and he introduced counterfeits. The historical evidence of his work of counterfeiting the truth identifies that Jesuits such as Ribera and Louis de Alcazar focused their counterfeit methodology specifically against the book of Revelation. The corrupted methodology that is called “preterism” began in the second and third centuries with two primary representatives of that false methodology. One was Eusebius of Caesarea (260–339), and Victorinus of Pettau (died circa 304). Both of these early historical figures promoted the methodology suggesting the book of Revelation was fulfilled during the time of the Roman Empire by such historical figures as the infamous emperor Nero.
自從撒但在天上背叛以來，他一直抗拒真理及其發展。當歷史發展到一個地步，改教家開始清楚明白應當如何研讀聖經時，撒但就照他一向所行的，引進了冒牌之物。從他以偽造真理作工的歷史證據可見，耶穌會士如 Ribera 與 Louis de Alcazar，乃是特意把他們那套冒充真理的方法，集中用於攻擊《啟示錄》。那被稱為「前成說」的敗壞方法論，始於第二及第三世紀，並有這一錯誤方法論的兩位主要代表人物。一位是該撒利亞的優西比烏（Eusebius of Caesarea，260–339），另一位是 Pettau 的維克多里努斯（Victorinus of Pettau，約卒於304年）。這兩位早期歷史人物都倡導一種方法論，主張《啟示錄》已在羅馬帝國時期，藉着諸如臭名昭著的皇帝尼祿等歷史人物而得應驗。
In the nineteenth century John Darby (1800–1882) from the United Kingdom introduced another satanic methodology which was also inserted to the foot notes of the Trojan horse Bible called the Scofield Reference Bible which we have previously identified. “Dispensationalism” is a theological framework that divides history and God’s interaction with humanity into distinct periods, or ‘dispensations,’ in which God administers His plan in different ways. I note this at this point for this is one of the falsehoods that was introduced to the movement of Future for America by voices from the same area Darby had propagated his satanic ideas. Darby’s ideas that attacked Future for America were accompanied by the philosophy of the so-called modern-day “woke” movement which promotes the same anarchy represented by the French Revolution and the same licentiousness represented by Sodom and Gomorrah.
喺十九世紀，嚟自英國嘅約翰．達比（John Darby，1800–1882）引入咗另一種撒但嘅方法論；呢種方法論亦都被插入到我哋先前已經指出、嗰本被稱為特洛伊木馬聖經嘅《司可福研讀本聖經》（Scofield Reference Bible）嘅頁下注釋之中。「時代論」（Dispensationalism）係一種神學框架，將歷史同埋上帝與人類之間嘅互動劃分為唔同嘅時期，或稱「時代」，並認為上帝喺各個唔同時期，以唔同方式施行祂嘅計劃。我喺呢度指出呢一點，因為呢正正係被引入「美國未來」（Future for America）運動之中嘅其中一種謊言，而提出呢啲說法嘅聲音，正正係嚟自達比曾經傳播其撒但思想嘅同一地區。達比嗰啲攻擊「美國未來」嘅思想，同時亦伴隨住所謂現代「覺醒」（“woke”）運動嘅哲學；呢場運動所鼓吹嘅，正正就係法國大革命所代表嘅同一種無政府狀態，以及所多瑪同蛾摩拉所代表嘅同一種淫蕩放縱。
Today the theologians of modern Adventism employ a system of dissecting the truths of the Bible based upon a two-fold system of biblical interpretation they employ to undermine and deny both the Bible and the Spirit of Prophecy. They identify men as either experts in biblical languages or as experts in biblical history. Thus, the theologians of Adventism today control the minds of Laodicean Adventism either by interpreting God’s Word based upon a fallen man’s understanding of history or fallen man’s understanding of language. These modern manifestations of error which have been often used to attack the message you are now reading will be addressed further in these articles when we consider the symbolism of the French Revolution. Satan is alive, and he knows his time is short. The last rule of Miller’s rules, number fourteen concludes with the following paragraph.
今日，現代復臨運動嘅神學家運用一套剖析聖經真理嘅體系；佢哋所採用嘅，乃係一種雙重嘅聖經解釋制度，藉此去削弱並否認聖經同預言之靈。佢哋將人界定為兩類：或係聖經語言嘅專家，或係聖經歷史嘅專家。於是，今日復臨運動嘅神學家，便係藉住按墮落之人對歷史嘅理解，或按墮落之人對語言嘅理解去解釋上帝嘅話，從而操控老底嘉復臨運動嘅思想。呢啲現代錯誤嘅表現形式，常常被用嚟攻擊你而家所讀到嘅信息；當我哋考察法國大革命嘅象徵意義之時，喺呢啲文章裏面，將會進一步加以論述。撒但係活躍嘅，並且佢知道自己嘅時候不多了。米勒規則嘅最後一條，即第十四條，係以下面呢段話作結。
“The divinity taught in our schools is always founded on some sectarian creed. It may do to take a blank mind and impress it with this kind, but it will always end in bigotry. A free mind will never be satisfied with the views of others. Were I a teacher of youth in divinity, I would first learn their capacity and mind. If these were good, I would make them study the Bible for themselves, and send them out free to do the world good. But if they had no mind, I would stamp them with another’s mind, write bigot on their forehead, and send them out as slaves!” William Miller, Miller’s Works, volume 1, 24.
「我哋喺學校裏面所教授嘅神學，總係建立喺某種宗派信條之上。對於一個空白嘅心靈，用呢一類道理去灌輸，或者尚可；但其結果總會導向偏執。自由嘅心靈，決不會因他人嘅見解而得到滿足。倘若我係一個向青年教授神學嘅教師，我首先會了解佢哋嘅領受能力同心志。若然呢啲都係好嘅，我就會叫佢哋親自研讀聖經，並且差遣佢哋自由出去，為世界行善。但若果佢哋冇自己嘅心志，我就會將別人嘅心志烙印喺佢哋身上，喺佢哋額上寫上『偏執』二字，然後差遣佢哋作奴僕！」威廉・米勒，Miller’s Works，第1卷，24。
In the period just after John the Revelator lived, and in the days of the Reformation, Satan was actively producing false prophetic methodology to confuse and destroy true biblical analysis. What is sometimes missed in these historical facts is that all those satanic methodologies were aimed directly at no other book than the book of Revelation. That was the subject of each of these promoters of satanic confusion. The book of Revelation has always been Satan’s target. Satan knows it is the book of Revelation that he must war against. When we recognize this fact, we can then recognize another unseen reality, that is obscured by another significant truth.
喺啟示者約翰在世之後不久嘅時期，以及宗教改革嘅日子裏，撒但一直積極炮製虛假嘅先知預言詮釋方法，為要混亂並摧毀對聖經真實嘅分析。喺呢啲歷史事實之中，有一點有時會被忽略：所有呢啲屬撒但嘅方法論，所直接針對嘅，除咗《啟示錄》之外，並無別卷。呢一卷書，正正就係每一個散播撒但混亂者所針對嘅主題。《啟示錄》一直都係撒但攻擊嘅目標。撒但知道，佢所必須爭戰對抗嘅，就係《啟示錄》。當我哋認清呢一個事實之後，我哋就能夠進一步認出另一個未被看見嘅現實；而呢個現實，卻又被另一個重要嘅真理所遮蔽。
The false methodology of the Jesuits was intended to prevent a clear understanding that the pope of the Roman church is the antichrist of Bible prophecy. Every single Protestant reformer came to recognize and identify this truth. Therefore, when the accurate history of men such as Ribera and Louis de Alcazar have been publicly presented in the past through word and publication the history men such as Ribera and Louis de Alcazar was used for the purpose of demonstrating the satanic efforts to prevent a correct understanding of the “man of sin.” The written or spoken testimonies exposing the purpose of the introduction of these satanic methodologies are correct as far as they go, but Satan was attempting to cover up more than simply the biblical proofs that identify the antichrist as the pope of Rome.
耶穌會士所採用之虛假方法論，乃旨在阻止人清楚明白：羅馬教會之教皇，正是聖經預言中的敵基督。每一位新教改教家最終都認識並確認了這一真理。因此，過往當人藉着言語與出版物公開呈現里貝拉（Ribera）與路易斯·德·阿爾卡薩爾（Louis de Alcazar）等人的準確歷史時，這些關於里貝拉與路易斯·德·阿爾卡薩爾等人的歷史，乃是用以顯明撒但為阻止人正確認識「那大罪人」而作出的種種努力。那些藉文字或口述見證，揭露這些撒但方法論被引進之目的的陳述，就其所及而言是正確的；然而，撒但所企圖掩蓋的，並不僅僅是那些指出敵基督就是羅馬教皇的聖經證據。
There are truths in the book of Revelation that have been covered up with the confusion produced by these false systems of biblical interpretation that are outside the subject of the man whose number is six, six, six. One of those truths is most definitely the truth represented when the seven churches are understood in their fullest development. There are truths located within the seven churches that speak directly to the history that got under way on September 11, 2001 and ends in the Sunday law crisis. Satan has been seeking to keep this light buried, and he invented the satanic methodologies to obscure several gems of truth located in the book of Revelation, not only the identification of the pope of Rome as the antichrist.
《啟示錄》中有一啲真理，因着呢啲虛假嘅聖經解釋體系所製造出嚟、而又游離於嗰個數目係六百六十六之人呢個主題之外嘅混亂，而被掩蓋起來。其中一項真理，毫無疑問，就係當七個教會按其最完全嘅發展被理解之時所表明嘅真理。喺七個教會之內，有一啲真理，係直接指向嗰段由2001年9月11日展開、並以星期日法案危機告終嘅歷史。撒但一直企圖將呢道亮光埋藏起來，佢發明咗呢啲屬撒但嘅方法論，為要遮蔽《啟示錄》中若干真理嘅寶石，而唔單止係為咗掩蔽羅馬教皇作為敵基督者嘅身分。
Before “the man of sin” was revealed in 538, men such as Eusebius and Victorinus attacked the book of Revelation in an attempt to obscure the rise of the papal power. Later in history Christ fulfilled His promise to Thyatira and brought forth the morning star of the reformation (Wycliffe), and Satan thereafter brought forth two prominent historical figures to champion and carry on his satanic work. The long-drawn-out war over the development of truth that reaches its climax when the secret of the book of Revelation is unsealed, (just before the close of probation) includes light from the seven churches that Miller never recognized, nor did Sister White, but it can be easily shown that both Miller and the Spirit of Prophecy uphold the new light, for new light never contradicts old light.
喺「嗰罪人」於 538 年被顯露之前，尤西比烏同維克托里努斯等人已經攻擊《啟示錄》，企圖遮蔽教皇權勢之興起。其後喺歷史之中，基督成就咗祂對推雅推喇嘅應許，帶出改革嘅晨星（威克里夫）；而撒但隨後亦帶出兩位顯著嘅歷史人物，去擁護並延續佢嗰撒但嘅工作。呢場關乎真理發展、曠日持久嘅爭戰，喺《啟示錄》之書嘅奧祕被揭開封印之時達至高潮（就喺恩門關閉之前）；其中包括咗米勒從未認識、懷姊妹亦未曾認識之七教會嘅亮光；但好容易可以證明，無論米勒抑或預言之靈，都支持呢新亮光，因為新亮光從不與舊亮光相矛盾。
“It is a fact that we have the truth, and we must hold with tenacity to the positions that cannot be shaken; but we must not look with suspicion upon any new light which God may send, and say, Really, we cannot see that we need any more light than the old truth which we have hitherto received, and in which we are settled. While we hold to this position, the testimony of the True Witness applies to our cases its rebuke, ‘And knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’ Those who feel rich and increased with goods and in need of nothing, are in a condition of blindness as to their true condition before God, and they know it not.” Review and Herald, August 7, 1894.
「我哋擁有真理，呢係一個事實；我哋亦都必須堅定不移地持守嗰啲不能動搖嘅立場；但對於上帝可能差來嘅任何新亮光，我哋卻不可存猜疑嘅心，並且話：實在，我哋睇唔到自己除咗以往所領受、並且我哋已經安於其中嘅舊真理之外，仲需要更多亮光。當我哋持守呢種立場嘅時候，真實見證者嘅見證，就將佢嘅責備應用喺我哋身上：『並不知道你是那困苦、可憐、貧窮、瞎眼、赤身的。』嗰啲自覺富足、財物增添、毫無缺乏嘅人，對於自己喺上帝面前真正嘅景況，乃係處於一種瞎眼嘅光景，而佢哋自己竟不知道。」《Review and Herald》，1894年8月7日。
The primary test for new light is whether it contradicts established truth, and whether it upholds the foundational truths.
對於新亮光，首要嘅考驗係：佢會唔會同已經確立嘅真理相矛盾，以及會唔會維護各項基本真理。
“When the power of God testifies as to what is truth, that truth is to stand forever as the truth. No after suppositions, contrary to the light God has given are to be entertained. Men will arise with interpretations of Scripture which are to them truth, but which are not truth. The truth for this time, God has given us as a foundation for our faith. He Himself has taught us what is truth. One will arise, and still another, with new light which contradicts the light that God has given under the demonstration of His Holy Spirit.” Selected Messages, book 1, 162.
「當上帝的大能為何謂真理作見證時，那真理就要永遠屹立為真理。凡與上帝所賜之亮光相違背的後來臆測，都不應予以接納。必有人興起，提出他們自以為是真理的聖經詮釋，然而那並不是真理。關乎這時代的真理，上帝已賜給我們，作為我們信仰的根基。祂親自教導了我們何謂真理。必有一人興起，接着又有另一人興起，帶來新的亮光，然而這些亮光卻與上帝藉着祂聖靈之明證所賜下的亮光互相矛盾。」《信息選粹》卷一，162。
Satan has had the book of Revelation as his target of attack from the time John recorded the messages contained therein. Jesus said:
自約翰把其中所載嘅信息記錄下來之時起，撒但就一直以《啟示錄》作為佢攻擊嘅目標。耶穌說：
But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Matthew 13:16, 17.
但你們的眼是有福的，因為看見了；你們的耳也是有福的，因為聽見了。我實在告訴你們，從前有許多先知和義人，切切想要看你們所看見的，卻沒有看見；想要聽你們所聽見的，卻沒有聽見。馬太福音 13:16, 17
The blessing attached to seeing and hearing is the blessing of understanding the message of the Revelation of Jesus Christ. When John represented those in the “last days” who see and hear the message he fell down to worship the angel Gabriel, who immediately informed John not to do it.
與看見和聽見相連嘅福分，乃係明白耶穌基督啟示信息嘅福分。當約翰代表嗰啲喺「末後日子」看見並聽見呢信息嘅人嘅時候，佢俯伏敬拜天使加百列；加百列隨即告知約翰，唔可以咁做。
And I John saw these things, and heard them. And when I had heard and seen, I fell down to worship before the feet of the angel which showed me these things. Then saith he unto me, See thou do it not: for I am thy fellowservant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God. Revelation 22:8, 9.
我約翰看見了這些事，也聽見了。當我聽見和看見了之後，就俯伏在那指示我這些事的天使腳前要敬拜他。他對我說：「千萬不可這樣行；我與你，並你那些先知弟兄，以及那些遵守這書上言語的人，同是作僕人的。你要敬拜神。」啟示錄 22:8, 9
Gabriel and John are both created beings, who are only to worship the Creator. Many prophets and righteous men, including angels have desired to “see” and “hear” the message of the Midnight Cry when it is repeated at the end of the world.
加百列同約翰都係受造之物，只當敬拜創造主。許多先知同義人，包括天使在內，都曾渴望在世界末了半夜呼聲重複宣告之時，「看見」並「聽見」呢個信息。
“Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.
「基督說：『你哋嘅眼有福了，因為看見；你哋嘅耳有福了，因為聽見。我實在告訴你哋，從前有許多先知同義人，渴想看你哋所看見嘅，卻沒有看見；要聽你哋所聽見嘅，卻沒有聽見。』〔馬太福音 13:16, 17〕看見了 1843 年同 1844 年所見之事嘅眼，乃係有福嘅。」
“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.
「信息已經賜下。並且，在重述這信息上不應再有遲延，因為時代的兆頭正在應驗；那收尾的工作必須完成。短時間內將有一項偉大的工作要成就。不久，按着上帝的指定，將有一個信息被傳出，並且要擴展成為大聲呼喊。那時，但以理必站在他的分上，作他的見證。」《Manuscript Releases》, volume 21, 437.
What righteous men (John) and their fellow servants (angels) desired to see was the final fulfillment of the Midnight Cry at the end of Adventism when the earth would be lightened by God’s glory. That final manifestation of power in the latter rain is brought about by the unsealing of the Revelation of Jesus Christ.
義人（約翰）及其同作僕人的（天使）所渴望看見的，乃係復臨運動終結之時、當全地因上帝的榮耀而得照亮之際，午夜呼聲嘅最後應驗。呢一場晚雨中能力嘅最終顯現，乃係藉着將耶穌基督嘅啟示揭開封印而成就。
Of which salvation the prophets have inquired and searched diligently, who prophesied of the grace that should come unto you: Searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow. Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into. Wherefore gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ. 1 Peter 1:10–13.
論到這救恩，那些曾預言要臨到你們的恩典的眾先知，早已詳細尋求考察；考察在他們裏面的基督之靈所指示的是甚麼時候，並怎樣的時候；這靈預先見證基督所要受的苦難，和其後所要得的榮耀。 他們得了啟示，知道他們所供應的，不是為自己，乃是為你們；這些事如今藉着那些靠着從天上差來的聖靈向你們傳福音的人，報給你們了；就是天使也切望察看這些事。 所以，你們要束上心中的腰，謹慎自守，專心盼望耶穌基督顯現的時候所帶給你們的恩典。彼得前書 1:10–13。
The prophets, righteous men and angels have desired to live in the time when the “grace” or the power of God, is poured out during the final fulfillment of the Midnight Cry. That “grace,” which is God’s creative power is brought to men when the Revelation of Jesus Christ is unsealed. Satan knows that the avenue to convey the creative power of God unto His people is accomplished by the message that is unsealed in the book of Revelation, and it has therefore been his supreme effort to confuse, suppress and cover up the light contained in the book of Revelation. That light is not simply the identification of the man of sin, for that truth has been fully documented by all the Protestant reformers centuries ago.
眾先知、義人同天使都曾渴望活喺「恩典」——即上帝嘅能力——喺午夜呼聲最後應驗之時被傾注落嚟嘅時代。呢個「恩典」，即係上帝創造性嘅能力，係當《耶穌基督的啟示》被揭開封印之時，帶到人類中間。撒但知道，將上帝創造性嘅能力傳達畀祂子民嘅途徑，乃係藉住《啟示錄》中被揭開封印嘅信息而成就；因此，佢一直以來最高嘅圖謀，就係混亂、壓制並掩蓋《啟示錄》中所包含嘅亮光。嗰亮光並唔單止係對嗰大罪人嘅辨認，因為呢個真理早喺幾個世紀之前，已經由所有新教改革家充分記述。
I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks; And in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle. His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire; And his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters. And he had in his right hand seven stars: and out of his mouth went a sharp twoedged sword: and his countenance was as the sun shineth in his strength. And when I saw him, I fell at his feet as dead. And he laid his right hand upon me, saying unto me, Fear not; I am the first and the last: I am he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and of death. Write the things which thou hast seen, and the things which are, and the things which shall be hereafter. Revelation 1:10–19.
當主日，我被聖靈感動，聽見在我後面有大聲音如吹號，說：「我是阿拉法，我是俄梅戛；我是首先的，我是末後的。你所看見的，當寫在書上，達與那在亞西亞的七個教會：就是以弗所、士每拿、別迦摩、推雅推喇、撒狄、非拉鐵非、老底嘉。」我轉過身來，要看是誰的聲音與我說話；既轉過來，就看見七個金燈臺。燈臺中間有一位好像人子，身穿長衣，直垂到腳，胸間束着金帶。祂的頭與髮皆白，如白羊毛，如雪；眼目如同火焰；腳好像在爐中鍛鍊光明的銅；聲音如同眾水的聲音。祂右手拿着七星；從祂口中出來一把兩刃的利劍；面貌如同烈日放光。 我一看見祂，就仆倒在祂腳前，像死了一樣。祂用右手按着我，對我說：「不要懼怕！我是首先的，我是末後的，又是那存活的；我曾死過，看哪，現在又活了，直活到永永遠遠，阿們；並且拿着陰間和死亡的鑰匙。所以你要把所看見的，和現在的事，並將來必成的事，都寫出來。」啟示錄 1:10–19。
While Adventism upheld the “historicist” methodology they recognized that all the churches of Revelation two and three are repeated in the final church. Unfortunately, at the end of the nineteenth century Satan was already closing Adventism’s eyes to the sacred methodology, the protection of, and the practice of being an essential part of their responsibility as “the depositaries of the great truths of prophecy.” Even as the methodology was being set aside in Adventism, there were still those who applied the sacred methodology. We use the book, Story of the Seer of Patmos as a witness to the fact that applying all the churches to the history of Laodicea is a valid application of prophecy. The following are excerpts from that book that make the point I am referring to.
當基督復臨安息日會持守「歷史派」之詮釋方法時，他們認識到《啟示錄》第二、三章中所有教會，都在末後的教會中重現。不幸的是，到了十九世紀末，撒但已經使復臨安息日會對這神聖的方法論——即其作為「預言偉大真理之保管者」的責任中不可或缺的一部分、其保障，以及其實踐——漸漸閉上眼睛。即使當這方法論在復臨安息日會中被擱置一旁時，仍然有人運用這神聖的方法論。我們引用《拔摩海島先見者的故事》一書作為見證，證明把所有教會都應用於老底嘉的歷史，乃是對預言的有效應用。以下乃該書的摘錄，正是要說明我所指的這一點。
“It should be remembered that, as the experience of Ephesus, Smyrna, and Pergamos, will be repeated in the last church before the second coming of Christ, so the history of Thyatira will have its counterpart in the last generation.” Stephen N. Haskell, Story of the Seer of Patmos, 69.
「應當記住：正如以弗所、士每拿同埋別迦摩嘅經歷，將會喺基督第二次降臨之前最後嘅教會身上重演；照樣，推雅推喇嘅歷史，亦將會喺最後一代之中有其對應。」Stephen N. Haskell, Story of the Seer of Patmos, 69.
Haskell correctly points out that the experience of the first four churches is repeated, or as he says, “will have its counterpart in the last generation.”
哈斯克爾正確指出，頭四個教會嘅經歷會重演；或者照佢所講：「喺末後一代之中，必有與之相對應嘅情形。」
“He applied the test, but all pointed forward to the year 1843 as the time when the world must welcome its Saviour. The condition of the people at the first advent of Christ was now repeated.” Stephen N. Haskell, Story of the Seer of Patmos, 75.
「佢運用咗嗰個測試，但一切都指向一八四三年，作為世界必須迎接其救主嘅時候。基督第一次降臨時人民嘅情況，而家又再重演。」Stephen N. Haskell, Story of the Seer of Patmos, 75.
Haskell was speaking of William Miller identifying 1843 as the Second Coming of Christ, and identifies that the conditions of the first advent was repeated in the time of the Millerites. Haskell was correct, and Sister White confirms that Miller himself was represented by John the Baptist.
哈斯凱爾所講嘅，係指威廉・米勒認定1843年為基督第二次降臨嘅時候，並指出第一次降臨嘅情況，喺米勒派嘅時代重複出現。哈斯凱爾所言正確，而懷愛倫姊妹亦證實，米勒本人乃由施洗約翰所預表。
“As John the Baptist heralded the first advent of Jesus and prepared the way for His coming, so William Miller and those who joined with him proclaimed the second advent of the Son of God.” Early Writings, 229.
「正如施洗約翰宣告耶穌第一次降臨，並為祂的來臨預備道路；照樣，威廉・米勒同埋同佢聯合嘅人，亦宣揚神兒子第二次降臨。」《早期著作》，229。
Haskel even identifies that during the history of Pergamos, (the third church representing the compromise of Christianity with idolatry), the history of Sardis, the fifth church was repeated.
哈斯克爾甚至指出，在別迦摩嘅歷史期間（即第三個教會，代表基督教與偶像崇拜妥協），第五個教會撒狄嘅歷史被重演。
“There was a time in the history of Pergamos, when Christianity thought Paganism was dead; but in reality, the religion which was apparently vanquished, had conquered. Paganism baptized, stepped into the church. In the days of Sardis this history was repeated.” Stephen N. Haskell, Story of the Seer of Patmos, 75, 76.
「喺別迦摩嘅歷史中，曾經有一段時期，基督教以為異教已經死咗；但實際上，嗰個表面上似乎被征服咗嘅宗教，卻反而征服咗人。受咗洗禮嘅異教，踏進咗教會。到咗撒狄嘅時代，呢段歷史又再次重演。」Stephen N. Haskell, Story of the Seer of Patmos, 75, 76.
Sardis was the church of the Reformation that woke up and protested against the satanic fallacies of the papacy, but before their work was finished, they had already began returning to Rome. They thought as did the church of Pergamos that papalism was dead, but in reality, it was still living. Haskell also identifies that upon the remnant church shines “the accumulated rays of all past ages.”
撒狄乃是宗教改革時期嘅教會；佢醒覺過來，起來抗議教皇制度嗰啲出於撒但嘅謬妄；但喺佢哋嘅工作尚未完成之前，佢哋已經開始返轉頭歸向羅馬。佢哋以為，好似別迦摩教會一樣，教皇主義已經死咗；但實際上，佢仍然活着。Haskell 亦指出，照耀喺餘民教會之上嘅，乃係「歷代所積累嘅一切光線。」
“Upon this last church—the remnant,—shine the accumulated rays of all past ages.” Stephen N. Haskell, Story of the Seer of Patmos, 69.
「照耀喺呢末後嘅教會——即餘民——身上嘅，乃係歷代以來所積聚之一切光線。」Stephen N. Haskell, Story of the Seer of Patmos, 69.
I am not suggesting that Haskell recognized that the progressive history represented by the seven churches, was also fulfilled in the history of ancient Israel, but he certainly upholds that truth when he writes that “the accumulated rays of all past ages” “shine” upon “the last church.” Ancient Israel is included in the “rays of” “past ages.” And though he upholds the principles necessary to recognize the symbolism of the seven churches in ancient Israel’s history, I am uncertain how deeply he recognized the parallels represented in those symbols. I am also certain he did not recognize an even more important aspect of the histories represented by the seven churches, an aspect we are leading to.
我並唔係話哈斯克爾認識到：七教會所代表嘅漸進歷史，同樣亦應驗喺古以色列嘅歷史之中；但當佢寫道，「過去一切世代所積聚嘅光線」照耀喺「末後嘅教會」之上時，佢確實維護咗呢個真理。古以色列乃包括喺「過去世代」嘅「光線」之內。而且，雖然佢維護咗使人能夠喺古以色列歷史中辨認七教會象徵所必需嘅原則，但我唔能夠確定，佢對呢啲象徵所表明之平行關係究竟認識得有幾深。我亦可以肯定，佢並冇認識到七教會所代表之歷史中一個更為重要嘅方面——亦即我哋正要引出嘅一個方面。
We will address this truth in our next article.
我哋將會喺下一篇文章處理呢個真理。