The “daily” in the book of Daniel was recognized by William Miller as a symbol of pagan Rome or paganism, but in the last days it is the symbol of the rejection of William Miller’s foundational truths. It represents the end of a rebellion that began in 1863, with the rejection of Miller’s understanding of Moses’ “seven times” of Leviticus twenty-six. When Adventism rejected the correct identification of “the daily” as paganism, they turned the symbol of Satan into a symbol of Christ. Isaiah identifies that this work was turning things upside down. The rejection of “the daily” was put in place in the 1930’s (the third generation of Adventism), but it had been a controversy since 1901 (the second generation of Adventism). As with ancient Israel, a progressive rejection of truth led to the acceptance of an error that contained the elements of the unpardonable sin.
但以理書裡个「常獻个祭」曾經予威廉．米勒認作異教羅馬，抑或講異教主義个表號；然則到末後个日子，伊就成爲棄絕威廉．米勒根基真理个表號。伊表明一場悖逆个終局；此場悖逆起頭於一八六三年，彼時人棄絕米勒對摩西在利未記二十六章所講「七次」个理解。當復臨信仰拒絕將「常獻个祭」正確指認爲異教主義辰光，伊拉就將撒但个表號變做基督个表號。以賽亞指出，此項工作乃是顛倒是非。對「常獻个祭」个棄絕，到一九三〇年代（復臨信仰第三代）就正式立定；然則自一九〇一年（復臨信仰第二代）起，伊已經成爲一場爭論。正像古代以色列一樣，對真理漸進个棄絕，引到接受一個包含不可赦免之罪諸要素个錯謬。
The unpardonable sin for the quibbling Jews, was represented when they identified the works that Christ had done as the works of Satan. Ancient Israel is the premier symbol of modern Israel, and modern Israel did that very thing, only in reverse. They took the works of Satan (paganism), and attributed those works to Christ. Ancient Israel’s rebellion includes their choice of Satan as their king.
對詭辯个猶太人來講，彼種無可赦免个罪，表顯勒伊拉把基督所做个工認作撒但个工辰光。古代以色列是現代以色列个首要預表，現代以色列正正做了迭樁事，弗過是反轉來个。伊拉把撒但个工（異教）拿來，歸勒基督名下。古代以色列个悖逆，也包括伊拉揀選撒但做伊拉个王。
When Pilate therefore heard that saying, he brought Jesus forth, and sat down in the judgment seat in a place that is called the Pavement, but in the Hebrew, Gabbatha. And it was the preparation of the passover, and about the sixth hour: and he saith unto the Jews, Behold your King! But they cried out, Away with him, away with him, crucify him. Pilate saith unto them, Shall I crucify your King? The chief priests answered, We have no king but Caesar. Then delivered he him therefore unto them to be crucified. And they took Jesus, and led him away. John 19:13–16.
故此，彼拉多一听见这话，就带耶稣出来，坐勒审判座浪；该所在叫“铺华石地”，希伯来话叫“厄巴大”。彼辰正是逾越节个预备日，约莫第六个钟头；彼拉多对犹太人讲：“看啊，恁个王！”伊拉就喊叫起来：“除脱伊！除脱伊！钉伊十字架！”彼拉多对伊拉讲：“我可要钉恁个王十字架么？”祭司长回答讲：“除开该撒，我拉呒没王。”故此彼拉多就把耶稣交拨伊拉去钉十字架。伊拉就接了耶稣，带伊去。约翰福音 19:13–16。
Pilate was the representative of pagan Rome, and Sister White identifies that the dragon who was kicked out of heaven in Revelation chapter twelve, is Satan, but in a secondary sense the dragon, is also pagan Rome. The dragon is therefore symbolized by “the daily.” The end of ancient Israel’s rebellion, when they publicly proclaimed, “We have no king but Caesar,” represented their public declaration that they were subjects of their king, and their king was Satan. That rebellion against God as King, began in the days of Samuel the prophet, when they rejected God as their king and demanded that they be given a human king so they could be as the other nations.
彼拉多是异教罗马个代表，怀姊妹指出，《启示录》第十二章里向天上拨出去个龙，是撒但；不过从第二层意思来说，个龙也就是异教罗马。所以，龙就用“常献的”来表号。古以色列背叛个终局，是当伊拉公开宣告：“除开该撒，我们呒没王”个辰光；个句话，代表伊拉公开声明，自家是伊拉个王个臣民，而伊拉个王就是撒但。个种反叛上帝为王个背逆，是从先知撒母耳个日子里向开始个；彼时伊拉弃绝上帝做伊拉个王，反倒要求赐拨伊拉一个属人个王，好叫伊拉能像别样列国一样。
Then all the elders of Israel gathered themselves together, and came to Samuel unto Ramah, And said unto him, Behold, thou art old, and thy sons walk not in thy ways: now make us a king to judge us like all the nations. But the thing displeased Samuel, when they said, Give us a king to judge us. And Samuel prayed unto the Lord. And the Lord said unto Samuel, Hearken unto the voice of the people in all that they say unto thee: for they have not rejected thee, but they have rejected me, that I should not reign over them. According to all the works which they have done since the day that I brought them up out of Egypt even unto this day, wherewith they have forsaken me, and served other gods, so do they also unto thee. 1 Samuel 8:4–8.
于是以色列众长老都聚集，来到拉玛见撒母耳，对伊讲：“看哪，侬已年老，侬个儿子勿行侬个道；现在求侬为阿拉立一个王，来审判阿拉，像列国一样。” 但伊拉讲“赐阿拉一个王来审判阿拉”个事，撒母耳听见了，心里勿喜悦；撒母耳就祷告耶和华。 耶和华对撒母耳讲：“百姓凡对侬所讲个话，侬总要听从；因为伊拉勿是厌弃侬，乃是厌弃我，勿要我作伊拉个王。自从我领伊拉出埃及个日子起，直到今日，伊拉所行个一切事，常常离弃我，去事奉别样个神；如今伊拉向侬所行个，也正是恁样。” 撒母耳记上 8:4–8
Ancient Israel never recognized that they had rejected God, or that their desire for an earthly king would progress to the point where they crucified the Messiah, and chose Satan as their king. Their rebellion was hidden from their eyes by their own self-righteous ideas that in spite of rejecting God, they were still the chosen people, for after all, they reasoned, God still maintained a holy prophetic ministry, even after Samuel.
古代以色列從來弗曾認識著：伊拉已經棄絕了上帝；也弗曾認識著，伊拉對地上君王個渴望，會一步一步發展到一隻地步，竟把彌賽亞釘著十字架浪，並且揀撒但做伊拉個王。伊拉個背逆，叫伊拉自家自義個觀念遮蔽了眼目；伊拉以為，雖然棄絕了上帝，伊拉仍舊是蒙揀選個百姓。因為，講到底，伊拉自家推論講：就是撒母耳以後，上帝仍舊維持著一個神聖個先知職事。
They misinterpreted the prophetic ministry of the prophets, believing that the presence of God’s prophets proved they were God’s chosen people. They did not see that they were far from God and the prophets were seeking to lead them back to God, for they interpreted the activity of the prophets as evidence of God’s leading. This was in spite of their continued rejection of all the messages of the prophets that were sent to them. The same deception came upon Adventism in 1863.
伊拉误解了先知个先知职分，以为有上帝个先知勒海，就证明伊拉是上帝所拣选个百姓。伊拉呒没看见，自家已经远离了上帝，而先知乃是设法引导伊拉转回归向上帝；因为伊拉把先知个活动解释作上帝引领个凭据。尽管如此，伊拉却一直拒绝一切差遣到伊拉中间来个先知信息。到了一八六三年，同样个迷惑也临到了复临主义。
Adventism rejected the movement that had been brought together through the ministry of William Miller, and chose to become a legally registered church the same year in which they rejected Moses’ message of the “seven times,” as delivered by Elijah (William Miller). The same year they produced a counterfeit prophetic chart, that could no longer be read, and could no longer “speak” as per Habakkuk 2, verse 3, for it required a handout to explain it. Habakkuk’s charts could be read just as they existed and therefore they could “speak”.
复临信徒拒绝了那场藉着威廉·米勒之职事而被召聚起来的运动，并且就在彼等弃绝由以利亚（威廉·米勒）所传、关于“七次”的摩西信息的同一年，拣选成为依法注册的教会。也就在同一年，彼等制造出一幅伪造的预言图表，此图表已无法再被阅读，也不能再照《哈巴谷书》二章三节所言而“发声”，因为它必须另附讲义方能加以说明。哈巴谷的图表按其本来样式即可被阅读，因此它们能够“发声”。
Adventism refused to accomplish any self-examination of the choice they made in 1863, for after all they had the prophetess among them, proving they were the remnant people identified in the book of Revelation, which had the Spirit of Prophecy. They manifested the same spirit and attitude of ancient Israel, and the rebellion that began with the rejection of the first jewel that was discovered by Miller, ultimately led to their rejection of Miller’s identification of the jewel of “the daily” also.
復臨信徒對佢拉一八六三年所作个揀選，拒絕進行任何自我省察；歸根結底，因為佢拉中間有先知婦人，證明佢拉就係《啟示錄》裡所指認、具有預言之靈个餘民。佢拉顯明了同古代以色列一樣个靈同態度；而且，嗰場始於拒絕米勒所發現个第一顆寶石个悖逆，最終也導致佢拉連米勒對「常獻的」呢顆寶石个辨識也一併拒絕了。
Modern Israel rejected Miller’s understanding of “the daily,” a symbol of pagan Rome, which in turn is a symbol of Satan, and claimed that “the daily” is a symbol of Christ. In other words, modern Israel chose to accept a satanic symbol as a symbol of Christ. Just as ancient Israel proclaimed that they had no king but Caesar, a representative of pagan Rome, which is a symbol of Satan.
現代以色列棄絕咾米勒對「日常」个理解；伊認為「日常」係異教羅馬个表號，而異教羅馬轉過來又係撒但个表號；伊拉反倒聲稱「日常」係基督个表號。換句話講，現代以色列揀選接受一個撒但个表號來當作基督个表號。正像古代以色列曾宣稱，除開該撒——異教羅馬个代表，而異教羅馬又係撒但个表號——以外，伊拉並無別樣个王。
In terms of prophetic application, that choice demanded that modern Israel would need to redefine chapters seven, eight and nine of Daniel, which were the very chapters that are represented by the Ulai River, and were the increase of knowledge in Millerite history. They would be forced to change those chapters, for chapter eight directly references “the daily” three times.
就預言个應用來講，箇個揀擇要求現代以色列必須重新界定《但以理書》第七、第八搭第九章；正是箇幾章由烏萊河所代表，也是在米勒派歷史當中知識个增長。伊拉會被迫去更改箇幾章，因為第八章直接三擺提着「常獻个」。
Forced by the history where the vision of the Ulai River was unsealed, the Millerites could see no other earthly kingdoms before Christ returned and set up His everlasting kingdom, as represented in Daniel chapter two. They therefore treated the fourth kingdom of Rome as one kingdom with two aspects. Those two aspects were directly represented in chapters seven and eight of Daniel. Daniel identifies that the vision he received in chapter eight was to be understood in connection with the vision of chapter seven.
由于乌来河异象得以开印个历史所迫，米勒派看勿见基督再来并建立伊永远国度以前，地上还有别个国度，正如《但以理书》第二章所表明个。故此，伊拉就将罗马个第四国看作一个具有两方面个国。此两方面，正正由《但以理书》第七章搭第八章直接表明。但以理指出，伊勒第八章所领受个异象，乃是要联系第七章个异象来理解个。
In the third year of the reign of king Belshazzar a vision appeared unto me, even unto me Daniel, after that which appeared unto me at the first. Daniel 8:1.
伯沙撒王在位第三年，有異象現予我，卽我但以理；此乃在先前現予我个異象之後。Daniel 8:1.
The vision “which appeared unto” Daniel “at the first,” was the vision of chapter seven.
显现拨但以理“起初”个异象，就是第七章个异象。
In the first year of Belshazzar king of Babylon Daniel had a dream and visions of his head upon his bed: then he wrote the dream, and told the sum of the matters. Daniel 7:1.
巴比倫王伯沙撒元年，但以理歇勒床浪做了一夢，並見著其頭腦中个異象；後首伊就寫下此夢，並述其事个大意。 Daniel 7:1.
The two visions represent two aspects of the kingdoms of Bible prophecy that had first been represented in chapter two of Daniel. The four kingdoms of Babylon, Medo-Persia, Greece and Rome were repeated in chapters seven, and then again in chapter eight, but with a distinction between the political elements of the four kingdoms and the religious elements of the four kingdoms. In Daniel seven, the kingdoms are represented by beasts of prey, but in chapter eight the same kingdoms are presented by sanctuary beasts. Daniel wished to understand the vision of chapter seven, and Gabriel came to him to explain.
两个异象表明《圣经》预言诸国度个两面向；此些国度，先在《但以理书》第二章里向已表明。巴比伦、玛代－波斯、希腊同罗马此四国，先在第七章里重述，后来又在第八章里再述一遍；不过，对四国个政治成分同四国个宗教成分作了分别。在《但以理书》第七章里，此些国度用猛兽来表明；但在第八章里，同样个国度却用圣所里个走兽来呈现。但以理巴望明白第七章个异象，故加百列来到伊该搭，向伊解释。
I Daniel was grieved in my spirit in the midst of my body, and the visions of my head troubled me. I came near unto one of them that stood by, and asked him the truth of all this. So he told me, and made me know the interpretation of the things. These great beasts, which are four, are four kings, which shall arise out of the earth. But the saints of the most High shall take the kingdom, and possess the kingdom forever, even for ever and ever. Daniel 7:15–18.
我但以理靈裡憂傷，身體當中，我腦海裡个異象使我驚惶。我走近站勒該搭个一位，問伊這一切个實情。伊就告訴我，叫我曉得這些事个講解。這四個大獸，就是四個王，將要從地上興起。總歸，至高者个聖民必要得着國度，承受國度，直到永永遠遠。 但以理書 7:15–18。
Daniel was informed that the four beasts were four earthly kingdoms that would exist until God’s everlasting kingdom would be set up, in agreement with Daniel chapter two. There were to be four earthly kingdoms that preceded the arrival of God’s everlasting kingdom, as represented by the rock that was cut out of the mountain and filled the whole earth in chapter two.
但以理得着指示，晓得者四个兽乃是地上个四个国度，伊拉要存到上帝永远个国度设立个辰光；者搭《但以理书》第二章相合。要有地上个四个国度，先于上帝永远个国度来到；第二章里，者国度是用一块从山上凿出来、后来充满全地个石头来表明个。
Sister White took the Millerite understanding of those four kingdoms well beyond the Millerite understanding, when she addressed the earth beast of Revelation chapter thirteen.
懷愛倫姊妹喺論到《啟示錄》第十三章个地上來个獸辰光，將米勒派對該四個國度个理解，大大推進，超越了米勒派原有个認識。
“At this point another symbol is introduced. Says the prophet: ‘I beheld another beast coming up out of the earth; and he had two horns like a lamb.’ Verse 11. Both the appearance of this beast and the manner of its rise indicate that the nation which it represents is unlike those presented under the preceding symbols. The great kingdoms that have ruled the world were presented to the prophet Daniel as beasts of prey, rising when ‘the four winds of the heaven strove upon the great sea.’ Daniel 7:2. In Revelation seventeen an angel explained that waters represent ‘peoples, and multitudes, and nations, and tongues.’ Revelation 17:15. Winds are a symbol of strife. The four winds of heaven striving upon the great sea represent the terrible scenes of conquest and revolution by which kingdoms have attained to power.” The Great Controversy, 439.
「到此辰光，又引入了一個象徵。先知講：『我看見另有一隻獸對地裡上來；伊有兩隻角，好像羊羔。』第11節。此獸個形相，並伊興起個方式，兩者攏指明伊所代表個國家，與前頭諸象徵之下所顯明個諸國並不相同。從前統治世界個偉大國度，向先知但以理顯現個辰光，是作掠食個野獸；伊拉是在『天之四風攪動大海』個時候興起个。〈但以理書〉7:2。到〈啟示錄〉第十七章，有一位天使解明，水是表明『多民、多人、多國、多方』。〈啟示錄〉17:15。風是爭戰個象徵。天之四風攪動大海，表明列國得著權勢所經歷個征服與革命之可怖景象。」《善惡之爭》，439。
The beasts are symbols of the conquests that were accomplished as the kingdoms came to power. A beast of prey prophetically represents the political, economic and military power of a kingdom. The same kingdoms represented in Daniel chapter two and seven, are also represented in chapter eight, but there they are all associated with elements derived from God’s sanctuary, and in so doing they represent the religious element of the kingdoms, for they were all a union of church and State.
走兽是象征诸国得着权柄之际所成就个征服。食肉个猛兽，在预言里代表一国个政治、经济搭军事个势力。《但以理书》第二章搭第七章里所代表个同样诸国，也在第八章里出现；不过在该章里，伊拉全属搭从上帝圣所而来个要素相联，由此就代表诸国个宗教成分，因为伊拉全是教会搭国家合一。
In the third year of the reign of king Belshazzar a vision appeared unto me, even unto me Daniel, after that which appeared unto me at the first. And I saw in a vision; and it came to pass, when I saw, that I was at Shushan in the palace, which is in the province of Elam; and I saw in a vision, and I was by the river of Ulai. Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last. I saw the ram pushing westward, and northward, and southward; so that no beasts might stand before him, neither was there any that could deliver out of his hand; but he did according to his will, and became great. And as I was considering, behold, an he goat came from the west on the face of the whole earth, and touched not the ground: and the goat had a notable horn between his eyes. And he came to the ram that had two horns, which I had seen standing before the river, and ran unto him in the fury of his power. And I saw him come close unto the ram, and he was moved with choler against him, and smote the ram, and brake his two horns: and there was no power in the ram to stand before him, but he cast him down to the ground, and stamped upon him: and there was none that could deliver the ram out of his hand. Therefore the he goat waxed very great: and when he was strong, the great horn was broken; and for it came up four notable ones toward the four winds of heaven. Daniel 8:1–8.
伯沙撒王在位第三年，有異象顯現畀我，就是我但以理；此異象是在先前顯現畀我个異象以後。我在異象中看見；我看見个時候，我在書珊城堡，就是在以攔省內；我在異象中又看見，我在烏萊河邊。我舉目觀看，看哪，河前站勒一隻公綿羊，有兩隻角；兩隻角攏高，弗過一隻比另一隻更高，較高个角是後來長出來个。我看見這公綿羊向西、向北、向南牴觸；諸般走獸在伊面前攏站弗牢，也無有能脫離伊手个；伊任意而行，就成為強大。正當我思想个時候，看哪，有一隻公山羊從西方來，行過全地个表面，腳弗沾地；這山羊兩眼當中有一隻顯著个角。伊來到我先前所看見、站勒河前个那隻有兩隻角个公綿羊跟前，憑伊猛烈个忿怒向伊直衝過去。我看見伊逼近公綿羊，就向伊發烈怒，擊打公綿羊，折斷伊兩隻角；公綿羊在伊面前全無力量站立，伊就將公綿羊摔倒勒地上，踐踏伊；也無人能救公綿羊脫離伊手。所以這公山羊極其強大；正當伊強盛个時候，那隻大角折斷了，代替伊又長出四隻顯著个角，向著天个四風。 但以理書 8:1–8。
Chapter eight begins with Daniel affirming that he is then living in the history of the first kingdom of Bible prophecy (Babylon), but his vision does not identify any symbol that was to represent Babylon, for it begins with the ram that represented the second earthly kingdom of Medo-Persia. The absence of a symbol of Babylon is purposeful, for a primary characteristic of Babylon is that it represents a kingdom that is removed, and thereafter restored, as represented by Nebuchadnezzar’s “seven times” living as a beast. During that “seven times” an element of spiritual Babylon (the papacy), is represented, for the papacy is the kingdom that is forgotten for seventy symbolic years, during which she had a deadly wound. The fact that Daniel identifies that he receives the vision “in the third year of the reign of king Belshazzar,” identifies Babylon as the kingdom that precedes the second kingdom of Medo-Persia, but it emphasizes Babylon as the hidden, or forgotten kingdom that is forgotten during the days of one king.
第八章起首，乃但以理申明伊当时仍活勒《圣经》预言头一个国度个历史辰光里（巴比伦）；然而，伊所见个异象并呒没指出啥个表号来代表巴比伦，因为异象是从代表地上第二个国度玛代波斯个公绵羊起头个。巴比伦表号个缺席是有意个，因为巴比伦一个主要个特征，就是伊代表一个先被除去、后来又得恢复个国度，正如尼布甲尼撒“七期”之间活像野兽所表明个一样。勒该“七期”当中，有一个属灵巴比伦个成分（教皇制）也被表明出来，因为教皇制就是该个被遗忘七十个象征年个国度；勒该段辰光里，伊受着致命个伤。且但以理指出，伊是“勒伯沙撒王在位第三年”领受该异象个；这一点表明巴比伦乃是先于第二个国度玛代波斯个国度，但同时也着重巴比伦乃是一个隐藏个、或者讲被遗忘个国度——勒一个王个日子里被遗忘个国度。
The beasts of chapter eight, are not beasts of prey, they are beasts that were used as sacrificial animals in the sanctuary service. The fourth kingdom is represented as “a little horn,” not as a beast, but horns were part of God’s sanctuary, for the altars in God’s sanctuary had horns as part of their design.
第八章裡向各獸，弗是食肉个猛獸，乃是聖所事奉裡向用來獻祭个牲畜。第四个國度用「一隻小角」來表明，弗是用獸；但角原是上帝聖所个一部分，因為上帝聖所裡向个祭壇，照其設計，本有角附在其上。
Not only were the four kingdoms of prophecy represented by Daniel with sanctuary terms, the narrative of the chapter contains several words derived directly from God’s sanctuary service. The narrative in the chapter is presented with Hebrew words drawn from the sanctuary service, but also the action of presenting an offering in the sanctuary service is built within the structure of the chapter. The fact that Daniel purposely associated chapter seven and eight together, allows those who wish to see, that chapter seven, is identifying the statecraft of the kingdoms of Bible prophecy and chapter eight, is identifying the churchcraft of the kingdoms of Bible prophecy.
预言里个四个国度，弗但是叫但以理用圣所个词语来表明，而且本章个叙述里也包含了几只字，系直接从上帝圣所个事奉当中引申出来个。本章个叙述，用了出于圣所事奉个希伯来字词；并且，圣所事奉当中献上供物个行动，也构筑勒本章个结构里头。但以理有意将第七章搭第八章联结勒一道，这个事实，叫凡愿意见个银能够看出：第七章所指认个，系《圣经》预言里诸国度个治国之术；第八章所指认个，系《圣经》预言里诸国度个教会之术。
Adventism has been forced to cover this fact up with satanic fables, for this recognition reveals that Miller’s jewels were just as God designed them to be. Their rejection of Miller’s understanding of “the daily,” is represented as a claim that “God had no understanding,” for they claim that when God gave the framework to Miller (through the ministry of holy angels), it was not accurate.
復臨派迫使自家用撒但个寓言來掩蓋箇只事實，因爲箇種承認顯明米勒个寶石正是照上帝所設計个樣式。伊拉拒絕米勒對「常獻个祭」个理解，就表明伊拉聲稱「上帝並無明白」，因爲伊拉聲稱，當上帝（藉着聖天使个服事）將箇個框架賜予米勒个辰光，箇框架並弗準確。
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 29:16.
儂等个顛倒翻轉，豈可看作窰匠手裡个泥呢？受造之物豈可論造伊者講：「伊弗曾造我」？所塑成个器皿豈可論塑伊者講：「伊無知識」？以賽亞書 29:16。
The framework of Miller was the prophetic structure he recognized and employed but from 1863 onward, Adventism returned to the theological applications of apostate Protestantism and Catholicism, in order to cover up the jewels of Miller’s dream. Adventism accepted a false framework (the thing framed), in order to reject the work, and also the Maker of the work. In doing so, they claim the Maker of the work has no understanding. The rejection of that framework, was and still is, a rejection of the increase of knowledge that was unsealed in 1798. Those that reject the increase of knowledge reject the work and the Maker of the work, and in terms of Daniel they were “the wicked”.
米勒个框架，乃是伊所认出并运用个预言结构；弗过，自1863年起，复临信仰为着遮掩米勒异梦里向个珠宝，转转去采用背道个新教并天主教个神学应用。复临信仰接受了一个虚假个框架（即所构成之物），为要弃绝此工作，也弃绝此工作个创造者。伊拉如此行，便是声称此工作个创造者并无聪明。对于该框架个弃绝，从前是、如今仍是，对1798年所开封个知识增长个弃绝。凡弃绝此知识增长个人，便是弃绝此工作，并弃绝此工作个创造者；若照《但以理书》个说法，伊拉就是“恶人”。
Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:10.
許多人要得着潔淨，成為雪白，並且受熬煉；惡人卻仍要行惡：惡人之中無一人會明白；惟有智慧人會明白。Daniel 12:10.
The “wicked shall do wickedly”, thus identifying a progressive escalating rejection of truth. The wickeds rejection of the framework is a rejection of God, and in turn God rejects the wicked for the rejection they attempt to accomplish by a counterfeit framework.
「惡人必行惡」，由此表明對真理个棄絕係一步一步加深、愈演愈烈。惡人對此一框架个棄絕，就是對上帝个棄絕；反過來，上帝也棄絕惡人，因為伊拉想藉著一個假冒个框架來完成此種棄絕。
My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.
我个百姓因缺少知识而灭亡；因为侬弃绝了知识，我也要弃绝侬，叫侬弗再做服事我个祭司；因着侬忘记了侬神个律法，我也要忘记侬个儿女。何西阿书 4:6。
God’s people, who were God’s “priests” from 1844 through to 1863, were rejected for their lack of the “knowledge” that has been increased through the ministry of William Miller. It is important to consider the context of verse six in Hosea, for the context identifies an escalating rebellion against the truth, represented as the “knowledge.”
上帝个子民，自1844年起到1863年为止，作为上帝个“祭司”，因着伊拉缺少藉威廉·米勒职事所增广个“知识”，就受着弃绝。重要个是要考量何西阿书第六节个上下文，因为其上下文指明一种对真理步步加深个背叛，而此真理就用“知识”来表明。
Hear the word of the Lord, ye children of Israel: for the Lord hath a controversy with the inhabitants of the land, because there is no truth, nor mercy, nor knowledge of God in the land. By swearing, and lying, and killing, and stealing, and committing adultery, they break out, and blood toucheth blood. Therefore shall the land mourn, and every one that dwelleth therein shall languish, with the beasts of the field, and with the fowls of heaven; yea, the fishes of the sea also shall be taken away. Yet let no man strive, nor reprove another: for thy people are as they that strive with the priest. Therefore shalt thou fall in the day, and the prophet also shall fall with thee in the night, and I will destroy thy mother. My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. As they were increased, so they sinned against me: therefore will I change their glory into shame. They eat up the sin of my people, and they set their heart on their iniquity. And there shall be, like people, like priest: and I will punish them for their ways, and reward them their doings. For they shall eat, and not have enough: they shall commit whoredom, and shall not increase: because they have left off to take heed to the Lord.
以色列个子民哪，当听耶和华个话；因为耶和华同此地个居民有争讼：因爲此地无诚实，无怜悯，也无认得 神个知识。赌咒、说谎、杀害、偷盗、奸淫，横行泛滥，流血连着流血。所以此地必要悲哀，住勒其间个人个个衰残，连田野个走兽、空中个飞鸟，乃至海里个鱼，也要灭没。 总要无人争辩，也无人责备别人；因为侬个百姓，好像同祭司争辩个人一样。所以侬必日间跌倒，先知也必夜间同侬一淘跌倒；我必灭绝侬个母亲。我的百姓因无知识就灭亡；因爲侬弃绝知识，我也必弃绝侬，使侬弗再做服事我个祭司；因爲侬忘记了侬 神个律法，我也必忘记侬个儿女。他们越发增多，就越发得罪我；所以我必使他们个荣耀变做羞辱。他们吞吃我百姓个赎罪祭，一心贪恋百姓个罪孽。将来百姓怎样，祭司也怎样；我必照他们所行个惩罚他们，照他们所做个报应他们。 他们吃，却吃弗饱；行淫，却弗得昌盛；因为他们离弃耶和华，不肯留心归向伊。
Whoredom and wine and new wine take away the heart. My people ask counsel at their stocks, and their staff declareth unto them: for the spirit of whoredoms hath caused them to err, and they have gone a whoring from under their God. They sacrifice upon the tops of the mountains, and burn incense upon the hills, under oaks and poplars and elms, because the shadow thereof is good: therefore your daughters shall commit whoredom, and your spouses shall commit adultery. I will not punish your daughters when they commit whoredom, nor your spouses when they commit adultery: for themselves are separated with whores, and they sacrifice with harlots: therefore the people that doth not understand shall fall. Though thou, Israel, play the harlot, yet let not Judah offend; and come not ye unto Gilgal, neither go ye up to Bethaven, nor swear, The Lord liveth. For Israel slideth back as a backsliding heifer: now the Lord will feed them as a lamb in a large place. Ephraim is joined to idols: let him alone. Their drink is sour: they have committed whoredom continually: her rulers with shame do love, Give ye. The wind hath bound her up in her wings, and they shall be ashamed because of their sacrifices. Hosea 4:1–19.
淫乱搭酒，并新酒，夺去人个心。吾民向伊拉个木偶问计，伊拉个杖向伊拉说话；因为淫乱之灵使伊拉走差，伊拉离弃伊拉个上帝，去行淫。伊拉在山顶献祭，在冈上烧香，在橡树、杨树并榆树底下，因为其荫美好；所以恁个囡儿要行淫，恁个媳妇要犯奸淫。恁个囡儿行淫辰光，我勿惩罚；恁个媳妇犯奸淫辰光，我也勿惩罚；因为伊拉自家跟娼妓分开去，同妓女献祭；所以无明白个百姓必要倾倒。以色列啊，恁虽行淫，犹大总勿要犯罪；勿要到吉甲去，也勿要上伯亚文去，也勿要起誓说：“永生个耶和华。”因为以色列倔强，好像退后个母牛；如今耶和华要牧养伊拉，像牧养宽阔所在个羊羔。以法莲亲附偶像；由得伊去。伊拉个酒已经变酸；伊拉常常行淫；伊拉个官长可耻地爱人说：“拿来罢。”风已经用伊个翅膀裹住伊；伊拉必因伊拉个祭物蒙羞。何西阿书 4:1–19。
The warning of Hosea is that “the Lord hath a controversy with the inhabitants of the land, because there is no truth, nor mercy, nor knowledge of God in the land.” Adventism is God’s people of the last days. In the day that the dirt brush man enters Miller’s room, Adventism, including the people, the priests, the prophets “that doth not understand shall fall,” for they will be “joined to idols.” Their idols are their counterfeit doctrines, woven into a counterfeit framework.
何西阿个警告是：“耶和华甲其地个居民有争讼，因为此地无诚实，无怜悯，也无认得上帝个知识。” 复临信徒是上帝末后日子个子民。到个拿掸灰扫帚个人走进米勒房间个日子，复临主义，连同百姓、祭司、并先知，凡“无明白个，必要跌倒”，因为伊拉是“亲附偶像”个。伊拉个偶像，就是伊拉那些假冒个道理，编织勒一个假冒个框架里向。
The rebellion represented by the rejection of the increase of knowledge is a progressive escalation of rebellion that reaches the point where their probation ends with the pronouncement that they are joined to the counterfeit doctrines that are swept from Miller’s room. Their rebellion is represented as the commission of whoredom continually. From 1863 onward until the close of probation, they continually rebel until they are spewed out of the mouth of the Lord.
藉着拒绝知识之增长所表明个悖逆，乃是一种渐进升级个悖逆，直达到伊拉试验时期结束个辰光；到该辰光，宣告伊拉已经同弥勒房间里所扫除个伪道理联合起来。伊拉个悖逆，被表明为不断地犯奸淫。自一八六三年起，一直到试验时期结束，伊拉一直不断悖逆，直到从主个口里被吐出去。
The rebellion of rejecting knowledge was represented by their “continually” committing adultery, and although not the same Hebrew word, the meaning is the same as the Hebrew word “tamid” which means “continual”, and that is translated as “the daily” in the book of Daniel.
拒絕知識个悖逆，係藉𠊎拉「不斷」犯姦淫來表明个；雖然所用个希伯來字並弗是同一個，總其意思卻相同，正如希伯來字「tamid」个意思是「常常」「不斷」，而此字喺《但以理書》內譯作「每日个」。
We will continue our study of the four kingdoms of Bible prophecy in the next article.
阿拉会勒下一篇文章里向继续研究《圣经》预言里个四个国度。
“Then I saw in relation to the ‘Daily,’ that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘Daily;’ but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed.” Review and Herald, November 1, 1850.
“后来我看着关乎‘常献’个事体，晓得‘祭祀’一词是出于人个智慧添进去个，并弗属原文；并且主曾将对此个正确看法赐拨那些发出审判时辰呼声个人。1844年以前，当联合还存在个辰光，几乎众人都同心在对‘常献’个正确看法上；但自1844年以来，在混乱之中，人又接受了别样个看法，随之而来个便是黑暗同混乱。” Review and Herald, November 1, 1850.