Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves: Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. Isaiah 28:9–18.
伊欲将知识教导阿谁？伊欲使阿谁明白道理？就是断忖离奶、离开胸脯个宁。因为诫命上加诫命，诫命上加诫命；训诲上加训诲，训诲上加训诲；此搭一滴，那搭一滴。因为伊要用结结巴巴个嘴唇，搭别样个言语，对迭个百姓讲话。伊曾对渠拉讲：「迭就是安息，侬拉可以叫困乏个人得安息；迭就是苏醒。」总归渠拉弗肯听。故此，耶和华个话对渠拉就是诫命上加诫命，诫命上加诫命；训诲上加训诲，训诲上加训诲；此搭一滴，那搭一滴；为要叫渠拉去，向后跌倒，而且跌碎，落入网罗，拨捉牢。 所以，侬拉迭些亵慢个人，就是辖管住耶路撒冷迭百姓个人，务要听耶和华个话。因为侬拉讲：「阿拉已经搭死亡立约，搭阴间定盟；及至泛滥个鞭打经过个辰光，也弗会临到阿拉；因为阿拉拿谎言当避难所，藏身勒虚假之下。」所以主耶和华介样讲：「看哪，我勒锡安放一块石头做根基，就是经过试验个石头，宝贵个房角石，稳固个根基；信靠个人必弗致仓皇。阿拉也要以公平为准绳，以公义为线铊；冰雹要扫去谎言个避难所，大水要漫过藏身之处。侬拉搭死亡所立个约必要废掉，侬拉搭阴间所定个盟必站弗牢；泛滥个鞭打一经过，侬拉就要拨伊践踏。」以赛亚书 28:9–18
In 1863, the scornful men that ruled Jerusalem began a progressive work of covering up Miller’s jewels and replacing them with counterfeit coins and jewels. In doing so they “made a covenant with death,” they “made lies” their “refuge and “hid” “under falsehood.” But they were to be tested with the last day message of the “rest” and the “refreshing,” which Peter speaks of in the book of Acts.
1863年，治理耶路撒冷个些讥诮之人，开始一项渐进个作为，将米勒个珠宝遮掩起来，拿假造个钱币搭珠宝来替代。伊拉迭样做，就是“与死亡立约”，以“谎言”为伊拉个“避难所”，并“藏”身于“虚假”之下。然而，伊拉终究要受“安息”搭“苏醒”个末日信息所试验；此正是彼得在《使徒行传》里所讲个。
But those things, which God before had showed by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled. Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you: Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people. Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days. Acts 3:18–24.
不过，上帝早先藉着伊众先知个口所预告个事体，就是基督应当受苦，伊已经照样成全了。所以侬众要悔改，转向上帝，叫侬众个罪得着涂抹；好叫安舒个辰光从主个面前来到。伊也要差遣先前传拨侬众个耶稣基督来。天必须收留伊，等到万有复兴个辰光，就是上帝自开天辟地以来，藉着伊一切圣先知个口所讲个事。摩西实在曾对列祖讲：‘主——侬众个上帝——要从侬众弟兄当中，给侬众兴起一位先知，像我一样；凡伊向侬众所讲个一切话，侬众都应当听从。将来若有啥人勿听从该位先知，就要从民中灭绝。’并且，从撒母耳起，以及后来所有讲预言个先知，凡曾发言个，也都预先讲到仔这些日子。使徒行传 3:18–24.
Peter identifies that all the prophets spoke of the times of refreshing and latter rain, and Isaiah is identifying the class that reject the final times of refreshing that occurs at the conclusion of the investigative judgment, when sin is being blotted out and the latter rain is falling. At that time, the class who have made a covenant of death that Isaiah is referring to, according to Peter will “be destroyed from among the people.” Sister White often addresses this very time of Isaiah’s rest and refreshing.
彼得指出，众先知侪曾讲着那复兴个辰光搭后雨；以赛亚也指明了那一等拒绝末后复兴之辰光个人。此种复兴是发生勒查案审判将告结束之际，正当罪被涂抹、后雨降落个辰光。到该个辰光，以赛亚所讲、曾立死亡之约个那一等人，照彼得个话讲，必要“从民中灭绝”。怀爱伦姊妹也常常讲着以赛亚所说个安息搭复兴个正当辰光。
“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.
「合著第三位天使信息个宣告个辰光，箇位天使要用伊个荣耀照亮全地。此地预言了一项普天下范围、并且有着非常能力个工作。1840–44 年个复临运动，乃是上帝能力个荣耀显现；第一位天使个信息，传到了世界各处一切传教站；并且在有些国家里，出现了自十六世纪宗教改革以来，任何地方所未曾见过个最大宗教兴趣；不过，这一切还要被第三位天使最后警告之下个大能运动所超过。」
“The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord: His going forth is prepared as the morning; and He shall come unto us as the rain, as the latter and former rain unto the earth.’ Hosea 6:3. ‘Be glad then, ye children of Zion, and rejoice in the Lord your God: for He hath given you the former rain moderately, and He will cause to come down for you the rain, the former rain, and the latter rain.’ Joel 2:23. ‘In the last days, saith God, I will pour out of My Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ Acts 2:17, 21.
“該項工作會佮五旬節个辰光相彷彿。正如喺福音開展个辰光，聖靈澆灌落來，賜下『前雨』，為着叫寶貴个種子發芽生長；照樣，喺福音收結个辰光，也要賜下『後雨』，為着使莊稼成熟。『我儕務要認識耶和華，竭力追求認識伊；伊出現確定如晨光，伊必臨到我儕，像甘霖，像滋潤田地个春雨秋雨。』何西阿書 6:3。『錫安个子民哪，儂儕當歡喜，因耶和華——儂个上帝歡欣；因為伊按着中道賜給儂儕秋雨，為儂儕降下甘霖，就是秋雨、春雨。』約珥書 2:23。『上帝講：喺末後个日子，我要將我个靈澆灌凡有血氣个。』『到末後，凡求告主名个人，就必得救。』使徒行傳 2:17, 21。”
“The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.” The Great Controversy, 611.
“福音个大工，末后收煞个辰光，弗会比伊开端辰光所显明个上帝权能较少。福音开端辰光，头阵雨浇灌之下所应验个预言，到伊收煞辰光，也要再一趟喺末阵雨中得着应验。此地就是使徒彼得所向望个‘苏醒个辰光’；伊曾讲：‘所以侬等着悔改，着回转，叫侬等个罪得着涂抹；这样，安息舒畅个辰光就会从主面前来到，主也会差遣耶稣。’使徒行传 3:19, 20。”《善恶之争》，611。
The test is based upon the methodology of the latter rain, as represented as “line upon line.” The testing message is delivered by watchmen who are of “another tongue,” who are represented as having “stammering lips.” The testing message of the latter rain would be delivered by watchmen who had not been trained in the methodology of apostate Protestantism and Catholicism, which Adventism has adopted throughout its history of rebellion.
个试验系根据后雨个方法论，也就是用“诫命加诫命，律例加律例”来表明个。施行试验个信息，系由讲“别样舌头”个守望者传递个；伊拉也被表明为有“结巴个嘴唇”。后雨个试验信息，要由守望者传扬；伊拉弗曾受过背道个新教同天主教方法论个训练，而正是个种方法论，复临信仰喺其背逆个全历史当中一直所采纳个。
“The time is not far distant when the test will come to every soul. The mark of the beast will be urged upon us. Those who have step by step yielded to worldly demands and conformed to worldly customs will not find it a hard matter to yield to the powers that be, rather than subject themselves to derision, insult, threatened imprisonment, and death. The contest is between the commandments of God and the commandments of men. In this time the gold will be separated from the dross in the church. True godliness will be clearly distinguished from the appearance and tinsel of it. Many a star that we have admired for its brilliancy will then go out in darkness. Chaff like a cloud will be borne away on the wind, even from places where we see only floors of rich wheat. All who assume the ornaments of the sanctuary, but are not clothed with Christ’s righteousness, will appear in the shame of their own nakedness.
「試煉臨到逐個人个辰光，已經勿遠哉。獸个印記會強加勒我伲身浪。凡是一步一步向世界个要求讓步、順從世界風俗个人，到了个辰光，寧可屈從掌權者，也勿肯使自家受人譏誚、凌辱、威脅監禁，甚至於死；對伊拉來講，這並勿算難事。這場爭戰，乃是上帝个誡命與人个誡命之間个爭戰。到該個時候，教會裡向个金子會從渣滓裡向分別出來。真實个虔敬，會清清楚楚顯明出來，跟伊个外表並虛浮个裝飾有分別。我伲一向因其光彩奪目而欽佩个許多星，到該時都會熄滅勒黑暗裡。好像糠秕一般个人，會像雲霧一樣畀風颳去，甚至連我伲眼睛所看見、只當是滿場豐盛麥子个所在，也是一樣。凡是佩戴聖所装飾、卻勿曾披戴基督公義个人，到辰光都要顯出自家赤身露體个羞恥。」
“When trees without fruit are cut down as cumberers of the ground, when multitudes of false brethren are distinguished from the true, then the hidden ones will be revealed to view, and with hosannas range under the banner of Christ. Those who have been timid and self-distrustful will declare themselves openly for Christ and His truth. The most weak and hesitating in the church will be as David—willing to do and dare. The deeper the night for God’s people, the more brilliant the stars. Satan will sorely harass the faithful; but, in the name of Jesus, they will come off more than conquerors. Then will the church of Christ appear ‘fair as the moon, clear as the sun, and terrible as an army with banners.’
“当呒没结果子个树木因白占地土而拨斫落去辰光，当许多假弟兄拨分别出来、同真正个弟兄分开辰光，迭些隐密个人就要显露出来，发出和散那个欢呼，归列勒基督个旌旗下。凡从前胆怯、自家勿信任自家个人，要公开表明自家是归基督并归伊个真理。教会里向顶软弱、向顶迟疑个人，也要像大卫一样——甘心去行，也敢于去做。上帝子民个黑夜越深，星宿就越光明。撒但要厉害搅扰忠信个人；不过，靠着耶稣个名，伊拉要得胜，并且有余。到辰光，基督个教会就要显现为‘美丽像月亮，皎洁像日头，威武像展开旌旗个军队。’”
“The seeds of truth that are being sown by missionary efforts will then spring up and blossom and bear fruit. Souls will receive the truth who will endure tribulation and praise God that they may suffer for Jesus. ‘In the world ye shall have tribulation: but be of good cheer; I have overcome the world.’ When the overflowing scourge shall pass through the earth, when the fan is purging Jehovah’s floor, God will be the help of His people. The trophies of Satan may be exalted on high, but the faith of the pure and holy will not be daunted.
传教事业所播下个真理种子，到辰光就会发芽、开花、结果。众灵魂要领受真理，彼等会忍受患难，并赞美上帝，因着伊拉得以为耶稣受苦。『在世上侬拉有苦难；但放心，我已经胜了世界。』当泛滥个刑罚横行全地个辰光，当簸箕正在扬净耶和华个禾场个辰光，上帝要作伊百姓个帮助。撒但个战利品也许会被高举在上，然而纯洁圣善之人个信心决不会畏缩。
“Elijah took Elisha from the plow and threw upon him his mantle of consecration. The call to this great and solemn work was presented to men of learning and position; had these been little in their own eyes and trusted fully in the Lord, He would have honored them with bearing His standard in triumph to the victory. But they separated from God, yielded to the influence of the world, and the Lord rejected them.
「以利亞從犁邊喚起以利沙，將自家分別為聖个外衣披勒伊身浪。對此項重大而莊嚴个工作个呼召，原是向有學問、有地位个人提出个；倘使伊拉喺自家眼中看自家微細，並全然倚靠主，主就會尊榮伊拉，叫伊拉扛起主个旌旗，得勝而前，直到凱旋个勝利。毋過伊拉離開了上帝，屈從於世界个影響，是故主棄絕了伊拉。」
“Many have exalted science and lost sight of the God of science. This was not the case with the church in the purest times.
「許多人高舉科學，卻失落了科學之上帝。然則，純潔時代个教會並弗是如此。」
“God will work a work in our day that but few anticipate. He will raise up and exalt among us those who are taught rather by the unction of His Spirit than by the outward training of scientific institutions. These facilities are not to be despised or condemned; they are ordained of God, but they can furnish only the exterior qualifications. God will manifest that He is not dependent on learned, self-important mortals.” Testimonies, volume 5, 81, 82.
「上帝会勒阿拉当代行一桩工夫，是极少有人预先料想到个。伊会勒阿拉中间兴起并高举那等人：伊拉个教导，宁可是借着伊圣灵个恩膏，弗是借着学术机关外头个训练。这些设施弗应当受轻看，也弗应当受定罪；因为伊拉是上帝所命定个，然而伊拉只能够供给外面个资格。上帝会显明，伊并弗倚靠有学问、自高自大个必死个人。」《证言》卷五，81、82。
The “overflowing scourge” is a symbol of the Sunday law, which begins at the hour of the great earthquake of Revelation eleven. It represents the progressive Sunday law testing time.
「氾濫个鞭」係安息日法令个象徵，伊自《啟示錄》第十一章所講个大地震个辰光開始。伊表明循序推進个星期日法令試驗時期。
“Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.
「外邦列國要效法美國个榜樣。伊雖然帶頭行出，總歸同樣个危機也要臨到我儕散在普天下各處个百姓。」《Testimonies》，第6卷，395頁。
Just before the Sunday law, the counterfeit coins of Miller’s dream are swept out of the window, as Laodicean Adventists are spewed out of the mouth of the Lord. Then the church is lifted up as an ensign, “fair as the moon, clear as the sun, and terrible as an army with banners”. Isaiah’s message that proceeds from “another tongue” and “stammering lips,” represents those who are raised up and exalted and who are taught by the unction of His Spirit rather than by the outward training of scientific institutions. The drunkards of Ephraim fail the test of “line upon line,” for the wisdom of their wise men is gone. Prophecy to them has become as a book that is sealed.
就喺星期日法令出台之前，米勒异梦里向假铜钿要从窗口里扫出去，正如老底嘉个复临信徒要从主个口里呕吐出去一样。随后，教会要被高举作旌旗，“皎洁如月亮，光明如日头，威严如展开旌旗个军队”。以赛亚所传、从“别样个舌头”并“结巴个嘴唇”而出个信息，乃系表明那些被兴起、被高举个人；伊拉所受个教导，勿系出于学术机关外面个训练，乃系出于圣灵个膏抹。以法莲个醉汉经勿起“一句一句”个试验，因为伊拉智慧人个智慧已经失落。对伊拉来讲，预言已经变成一本封住个书。
The history, which according to Peter, all the prophets since Samuel have spoken of, provides several illustrations of the destruction of Adventists who reject the latter rain message, but it is not physical death that they suffer at the Sunday law, but a spiritual death which is accompanied by the recognition of the reality of being lost for eternity, as represented by the foolish virgins, who in the book of Amos awaken to the fact that they are lost.
照彼得所讲，自撒母耳以来一切先知所讲着个历史，供给了几桩例证，说明拒绝晚雨信息个复临信徒会遭毁灭；不过伊拉勒勒日法案临到辰光所受个，并不是肉身个死亡，而是属灵个死亡；并且还伴随着对自己永远沉沦之现实个认识。阿末司书里所表明个，就是愚拙个童女醒悟过来，晓得自家已经失丧。
Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord: And they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the Lord, and shall not find it. In that day shall the fair virgins and young men faint for thirst. They that swear by the sin of Samaria, and say, Thy god, O Dan, liveth; and, The manner of Beersheba liveth; even they shall fall, and never rise up again. Amos 8:11–14.
看哪，主耶和华讲，日子将到，我要差遣饥荒到此地浪；弗是缺粮个饥荒，也弗是缺水个干渴，乃是听耶和华话语个饥荒。伊拉要从这海漂泊到那海，从北直到东，东奔西走，为着寻求耶和华个话语，却寻弗着。到该日，标致个童女同少年男子要因渴而发昏。指着撒马利亚个罪起誓个，讲：“但哪，侬个神是活个”；又讲：“别是巴个道是活个”；该等人必要扑倒，永远弗再起来。阿摩司书 8:11–14。
After referencing the hour of the Sunday law with the symbol of the “overflowing scourge,” Isaiah addresses the ongoing fear and anxiety of those who made a covenant with death.
喺用「氾濫个鞭打」个表号提着禮拜日法令个辰光以后，以赛亚就转向讲起同死亡立约个人所一直怀着个惊惶搭忧惧。
And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. From the time that it goeth forth it shall take you: for morning by morning shall it pass over, by day and by night: and it shall be a vexation only to understand the report. Isaiah 28:18, 19.
恁搭死亡所立个约必废去；恁搭阴间所定个盟必立勿牢。等到漫溢个鞭挞经过个辰光，恁就要给伊踏倒。伊一出去，就要捉牢恁；因为伊朝朝暮暮要经过，日里夜里侪是如此；单单明白所传个信息，也要成为惊惶。以赛亚书 28:18, 19.
The understanding of the increase of knowledge represented by Miller’s jewels will then be unavailable, but the “understanding” of the report of the progressive Sunday law crisis will identify that their covenant with death has been disannulled. Those who have hidden “under falsehood,” will then recognize that “the Lord God,” had laid “in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation,” but it will be too late. The falsehoods that they have hidden under as they progressed through history are then swept away. Many of those obvious lies, can easily be recognized in the vision of the Ulai River.
到辰光，由米勒个宝石所表明个知识增进之理解，将弗再得着；但对渐进个星期日法危机之报告个“理解”，将指明伊拉同死亡所立个盟约已经废除。凡是隐伏勒“虚谎之下”个人，到辰光就会认出来，“主上帝”曾经“勒锡安安放一块石头作为根基，就是试验过个石头，宝贵个房角石，稳固个根基”，不过已经忒迟了。伊拉勒历史进程当中一路所隐伏其下个虚谎，到辰光就要被扫除。许多此种显而易见个谎言，勒乌莱河个异象当中，都容易认得出来。
The Millerites, in agreement with their understanding of Daniel chapter two, identified the kingdoms in Daniel eight, as the same kingdoms which are represented in chapter seven. The distinction between the two chapters is that chapter seven represents the political elements of the kingdoms, and chapter eight represents the religious elements of the kingdoms. For this reason, Daniel chapter eight is portrayed with sanctuary terms.
米勒派照伊拉个拉对《但以理书》第二章个领会，认出《但以理书》第八章里向个列国，就是第七章里所表明个同样列国。两章之间个分别乃是：第七章表明列国个政治因素，第八章表明列国个宗教因素。为此缘故，《但以理书》第八章是用圣所个言辞来描绘个。
Daniel chapter eight, employs sanctuary symbolism to represent the kingdoms, but every sanctuary symbol represented in the chapter is corrupted, thus identifying a distinction between the true religion of Christ and the false religion of Satan. A ram is an animal that was used as an offering in God’s sanctuary, but every sanctuary offering was to be perfect. The ram in chapter eight, was disqualified from being used as an offering in God’s sanctuary, for the horns were not identical.
《但以理書》第八章運用聖所个表號來象徵諸國；毋過，本章所呈現个每一個聖所表號攏是敗壞个，因此顯明基督个真宗教與撒但个假宗教之間有分別。公綿羊是上帝聖所中曾用作祭物个牲畜；毋過，一切聖所个祭物攏應當是完全个。第八章裡个該隻公綿羊，無資格用作上帝聖所中个祭物，因為伊个兩隻角並弗相同。
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. Daniel 8:3.
介辰我舉目觀看，看哪，河邊立着一隻公綿羊，有兩隻角；兩隻角都高，獨有一隻比另一隻更高，並且那更高个是後來生出來个。Daniel 8:3.
A ram with two differing lengths of horns would not be allowed as an offering in God’s sanctuary, but the symbolism is not of God’s true religion, it is of Satan’s counterfeit religion of paganism. The next kingdom was represented by a goat, which is also a sanctuary offering, but once again, the goat was corrupted for it had a horn between his eyes, lacking the symmetry of the perfection required of a sanctuary offering.
一隻有兩隻長短弗同个角个公綿羊，弗會蒙准許作為獻物進入上帝个聖所；但其所表徵个，並弗係上帝真正个宗教，乃係撒但所偽造个異教宗教。下一個國度係由一隻公山羊來表明，公山羊同樣也係聖所中个獻物；但再一遍，該公山羊也受了敗壞，因其兩眼中間生有一角，缺少了作為聖所獻物所當有、完美所要求个對稱。
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. Daniel 8:5.
我正思想个辰光，睇啊，有一只公山羊从西方来，行过全地个表面，脚勿沾地；该公山羊两眼之间有一只显著个角。Daniel 8:5.
Ultimately the horn of the goat was broken and produced four horns, which also disqualifies it from being an offering in God’s sanctuary.
歸根結底，該山羊个角被折斷了，接落來又生出四隻角，這也使伊弗能作為獻物進入上帝个聖所。
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 8:8.
所以公山羊极其强大；正当伊强盛个辰光，那只大角折断了；代替伊，又生出四只显著个角，向着天个四方。Daniel 8:8.
Daniel chapter eight, begins without the kingdom of Babylon being referenced with a symbol. Babylon, the first kingdom of Bible prophecy has already been biblically established upon the two witnesses of chapter two, and chapter seven; but in chapter eight Babylon is purposely hidden to emphasize the prophetic attribute of the papacy receiving a deadly wound that is ultimately healed. During the period from its deadly wound, until it is healed, the papacy is hidden, or forgotten, prophetically. The hiding was also represented by Nebuchadnezzar’s kingdom being removed and thereafter being restored.
但以理書第八章起首，並弗曾用一個象徵來指涉巴比倫國。巴比倫，作爲《聖經》預言个第一個國度，已經喺第二章搭第七章兩個見證之上，喺經文裏得着建立；然而喺第八章內，巴比倫係故意隱去个，爲着要強調教廷受着致命傷、末後終究得醫治个預言屬性。喺教廷自其致命傷起，直到其得醫治个期間，喺預言之中，教廷係隱藏个，抑或講係被遺忘个。此種隱藏，也曾藉着尼布甲尼撒个國度被除去、其後又得恢復來表明。
Daniel chapter eight begins with a direct symbol of the second kingdom by introducing the ram representing the Medo-Persian kingdom, which is followed by the corrupted goat representing the kingdom of Greece. Then out of one of the four winds which the four horns of Greece had disintegrated into, Daniel sees a little horn representing the fourth kingdom of Rome. The little horn represents both phases of Rome, which are represented in four verses. Pagan Rome is represented by the little horn in the masculine gender, and papal Rome as the little horn in the feminine gender.
但以理書第八章，一開頭就藉著象徵直接引進第二個國度，就是用公綿羊來表明瑪代—波斯國；接下來，是那敗壞了个公山羊，表明希臘國。此後，從希臘四角所分裂成个四方風之一中，但以理看見一隻小角，表明第四個國度羅馬。這隻小角兼指羅馬个兩個階段，並且在四節經文當中表明出來。異教羅馬，是用陽性个小角來表明；教皇制羅馬，則是用陰性个小角來表明。
And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. And it waxed great, even to the host of heaven; and it cast down some of the host and of the stars to the ground, and stamped upon them. Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. And an host was given him against the daily sacrifice by reason of transgression, and it cast down the truth to the ground; and it practiced, and prospered. Daniel 8:9–12.
從其中有一角生出一個小角；這角向南、向東、又向榮美之地，漸漸變得極其強大。伊漸漸強大，甚至及於天象之軍；並且將軍旅同星辰當中个一部分拋落在地，踐踏伊等。伊誠然高抬自身，直到軍旅之君；因伊，常獻个祭被除去，伊聖所个地方也被傾覆。又因過犯，有軍旅交付於伊，用來敵擋常獻个祭；伊將真理拋在地上，任意而行，並且亨通。Daniel 8:9–12.
The little horn of Rome that enters the narrative in verse nine, is represented in the masculine tense, and then in verse ten, the little horn is represented in the feminine tense, then in verse eleven, the little horn is represented in the masculine tense, and then in verse twelve the little horn is once again represented in the feminine tense.
第九節裡向敘事中出現个羅馬小角，係用陽性來表現个；到第十節，小角係用陰性來表現；到第十一節，小角又係用陽性來表現；到第十二節，小角再一趟係用陰性來表現。
Daniel chapter eight, hides the first kingdom, then the next two kingdoms are represented as corrupted sanctuary beasts, and the fourth kingdom is represented by a horn. The horn is prophetically corrupted for it appears as a man, then a woman, then a man and then a woman.
《但以理》第八章，隐去哉第一个国度；随后两个国度，乃以败坏圣所个兽来表征；第四个国度，则以一只角来表征。此角在预言里是败坏个，因为伊显作一个男人，后首显作一个女人，再后显作一个男人，而后又显作一个女人。
The woman shall not wear that which pertaineth unto a man, neither shall a man put on a woman’s garment: for all that do so are abomination unto the Lord thy God. Deuteronomy 22:5.
婦人弗可着屬於男子个衣裳；男子也弗可穿婦人个衫裙：因爲凡恁樣行个，攏是耶和華爾上帝所憎惡个。申命記 22:5。
The male manifestation of the little horn of pagan Rome, is located in verses nine and eleven, while the feminine manifestation of the little horn of papal Rome, is located in verses ten and twelve. The gender of the little horn is recognized by considering the words of Daniel at the level of the original text, something that Miller could not have seen, for he only used Cruden’s Concordance, and Cruden’s Concordance provides no information about the original language. The oscillation of genders through the four verses was recognized by the translators of the King James Bible, and they did preserve the genders in the passage, if you know what to look for.
異教羅馬个小角之男性顯現，係勒第九節同第十一節；而教皇羅馬个小角之女性顯現，係勒第十節同第十二節。小角个性別，係通過考察但以理原文層面个用詞來辨認个；此點米勒弗曾看見，因為伊單單用了 Cruden’s Concordance，而 Cruden’s Concordance 並弗提供原始語言个任何資訊。此四節當中性別个交替變換，King James Bible 个譯者曾經認出，而且佢拉確實勒該段經文裡保留了此等性別；若儂曉得當看啥个話。
The translators recognized the distinction between the masculine and the feminine little horn of verses nine through twelve, and they represented the distinction by the word “it.” The word “it” is employed for the little horn when it is in its feminine tense. See Daniel chapter eight, verse ten:
譯者認出了第九至十二節之中陽性箇小角搭陰性箇小角之分別，伊拉用「它」一詞來表示此種分別。當小角用陰性詞形個辰光，就用「它」個字。參看但以理書第八章第十節：
And it waxed great, even to the host of heaven; and it cast down some of the host and of the stars to the ground, and stamped upon them. Daniel 8:10.
伊長大得煞，甚至高到天兵；伊又摜落天兵同星辰當中个一部分到地浪，並且踐踏伊拉。Daniel 8:10.
It “waxed great,” and “it cast down,” thus identifying the little horn as the woman. Verse twelve states:
伊「漸漸變大」，又「摜落」，由此表明該細角就是個婦人。第十二節講：
And an host was given him against the daily sacrifice by reason of transgression, and it cast down the truth to the ground; and it practiced, and prospered. Daniel 8:12.
因著過犯，有軍旅交付伊，來敵擋常獻个燔祭；伊又將真理摜落到地上；伊任意而行，並且亨通。Daniel 8:12.
In verse twelve, the word “him” is added, and does not accurately represent the little horn, for the little horn in the verse is twice identified as “it,” thus representing the feminine. The translators obviously recognized Daniel’s gender distinction, but were not certain about what Daniel intended, and they attempted to make the little horn in the verse male in gender by adding the italicized word “him,” but it is not sustained by Daniel’s actual words. His words identify the little horn as feminine and “it” (the feminine little horn), cast the truth to the ground, and “it” (the feminine little horn), practiced and prospered.
勒十二節裡，添進去咾“him”箇隻字，並弗精確表明該細角，因爲該節裡向細角兩遍認作“it”，故此乃是表明陰性。譯者顯然認得但以理所作箇性別分別，弗過佢拉對但以理本意是啥並無確定，故試圖藉着添進斜體箇“him”，叫該節裡箇細角成爲陽性；然而此舉並弗爲但以理實際箇言辭所支持。佢箇話表明該細角是陰性；“it”（該陰性箇細角）把真理擲落到地上；並且“it”（該陰性箇細角）行事而亨通。
In verse nine, the phrase “a little horn” is in the masculine gender and represents pagan Rome. It came from one of the “four winds” the Grecian Empire had dissolved into. In the verse, in agreement with history, pagan Rome conquered three geographical areas as it took its position upon the throne of the earth.
第九節裏，詞句「一隻小角」用个係陽性，所表个係異教羅馬。伊係從希臘帝國分裂所歸入个「四風」當中个一風而來。經文當中，與歷史相符合，異教羅馬當伊登上地上王座个時候，征服了三個地理區域。
And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. Daniel 8:9.
伊拉其中一角头里，生出一只小角来；伊越长越大，朝南，朝东，也朝荣美之地。Daniel 8:9.
In verse eleven (which is where the controversy over “the daily” finds one of its primary battlegrounds), the little horn is represented as “he,” “him” and “his.”
第十一節（「常獻」个爭議个主要交鋒所在之一就在此節）裡，該細角係用「伊」、「伊」同「伊个」來表明个。
Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. Daniel 8:11.
伊實在自高自大，甚至高到敵擋萬軍之君；又因著伊，常獻个燔祭畀除脫，伊聖所个所在也畀拆倒。Daniel 8:11.
We will continue this study in the next article.
箇項研究，我哋将会勒下一篇文章里继续。
“Every principle in the word of God has its place, every fact its bearing. And the complete structure, in design and execution, bears testimony to its Author. Such a structure no mind but that of the Infinite could conceive or fashion.” Education, 123.
「上帝圣言里向每一条原则，侪有伊自家个位分；每一项事实，侪有伊个关涉。整座结构，毋论是设计抑是施行，侪为其作者作见证。像恁般个结构，除脱无限者个心思以外，绝无啥个心思能够构想抑制造。」《教育论》，123。