In 1884, Ellen White had her last open vision. It was given in Portland, Oregon. Her first open vision was given in 1844, in Portland, Maine. Jesus always illustrates the end of a thing, with the beginning of a thing.
1884年，懷愛倫得着伊末一次公開異象；此異象係賜落俄勒岡州波特蘭。伊頭一回公開異象係1844年賜落緬因州波特蘭。耶穌常拿一件事體個起頭來表明伊個收梢。
“It was not long after the passing of the time, in 1844, that my first vision was given me. I was visiting Mrs. Haines at Portland, a dear sister in Christ, whose heart was knit with mine; five of us, all women, were kneeling quietly at the family altar. While we were praying, the power of God came upon me as I had never felt it before.
「到時候過去之後，弗消多辰光，亦即喺 1844 年，我就領受着我頭一個異象。彼辰我正在 Portland 探望 Haines 太太；伊係基督裡一位我所親愛个姊妹，伊个心同我个心緊緊相連。阿拉總共五個人，攏係女人，正靜靜跪勒家庭个祭壇前。當阿拉禱告个辰光，上帝个能力臨到我身上，是我從來弗曾感受過个。」
“I seemed to be surrounded with light, and to be rising higher and higher from the earth. I turned to look for the advent people in the world, but could not find them, when a voice said to me, ‘Look again, and look a little higher.’ At this, I raised my eyes, and saw a straight and narrow path, cast up high above the world. On this path the advent people were traveling to the city which was at the farther end of the path. They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ [SEE MATTHEW 25:6.] This light shone all along the path, and gave light for their feet, so that they might not stumble.
“我像是给光围牢咾，也像是从地上一径向高头升上去。我转身去寻世界浪个复临信众，弗过寻弗着；辰光有个声音对我讲：‘再望一望，望得再高一点。’听见此话，我就举目，看见一条又直又狭个路，高高地架在世界之上。复临信众就在这条路浪向路个尽头、也就是那座城行走。伊拉后首、路个起头之处，设立仔一盏明亮个光；有一位天使告诉我，这就是‘半夜个呼声。’［见《马太福音》25:6。］这光一路照着整条道路，也照亮伊拉个脚，好叫伊拉弗致绊跌。
“If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted ‘Alleluia!’ Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.” Christian Experience and Teachings of Ellen G. White, 57.
“假使伊拉个眼睛一直定睛勒耶稣身浪，伊就勒伊拉个前头，领伊拉个进城，伊拉就安稳。弗过，弗久就有些人困倦起来，说城还远得很，伊拉原先指望早就已经进去咧。个辰光，耶稣就举起伊荣耀个右膀来勉励伊拉；从伊个膀浪发出一道光，摇曳勒复临个队伍浪头，伊拉就喊：‘哈利路亚！’另有些人冒失地否认伊拉后头个光，说领伊拉走到如今个，并弗是上帝。伊拉后头个光就灭脱咧，叫伊拉个脚陷勒全然个黑暗里；伊拉绊跌，失脱目标，也看弗见耶稣，就从路径浪跌落下去，坠进下头黑暗邪恶个世界里。”《艾伦·G·怀特个基督徒经历搭教训》，57。
In the six-volume biography of Ellen White, written by her grandson Arthur L. White, he records a statement given by John Loughborough at the 1893 General Conference Session.
阿瑟·L·怀特所撰、凡六卷个爱伦·怀特传记里，记载了约翰·洛夫伯勒在1893年总会会议期间所作个一段陈述。
“Loughborough, in giving an address at the General Conference session nine years later, stated: “I have seen Sister White in vision about fifty times. The first time was about forty years ago. . . . Her last open vision was in 1884, on the campground at Portland, Oregon.” Ellen White Biography, volume 3, 256.
「羅夫伯羅喺九年後總會會議中發表演講個辰光，曾經講道：『我看見懷姊妹喺異象當中約有五十回。頭一回大約喺四十年前……伊末一次公開個異象，係喺1884年，俄勒岡州波特蘭個營地上。』《懷愛倫傳》，第三卷，256頁。」
She was still to have dreams and visions after 1884, but the visions that occurred in public ended exactly forty years after they began, and the beginning and ending open visions both occurred in cities named Portland. The first city on the east coast of the United States, the last city was on the west coast. Some might wish to argue that this fact means nothing more than human coincidence, and others might argue that the purpose for open visions had been fulfilled, so the Lord ended them after forty years.
伊到1884年以后仍旧会有异梦搭异象，不过，喺众人面前发生个异象，正好喺伊拉开始以后四十年结束；而开始搭结束个公开异象，侪发生喺名叫 Portland 个城里。头一个城喺美国东海岸，末一个城喺西海岸。有些人或许要辩讲，这桩事实无非是人间个巧合；也有别人会讲，公开异象个用意已经成全，所以主喺四十年以后就使其止息。
The actual reason is due to the increasing disobedience and rebellion against the gift of prophecy that had been given to the Millerite movement.
實際个緣故，乃是因著對所賜予米勒派運動个預言恩賜，背逆與反叛日益加增。
“After I came to Oakland I was weighted down with a sense of the condition of things at Battle Creek, and I, weak, powerless to help you. I knew that the leaven of unbelief was at work. Those who disregarded the plain injunctions of God’s word were disregarding the testimonies which urged them to give heed to that word. While visiting Healdsburg last winter, I was much in prayer and burdened with anxiety and grief. But the Lord swept back the darkness at one time while I was in prayer, and a great light filled the room. An angel of God was by my side, and I seemed to be in Battle Creek. I was in your councils; I heard words uttered, I saw and heard things that, if God willed, I wish could be forever blotted from my memory. My soul was so wounded I knew not what to do or what to say. Some things I cannot mention. I was bidden to let no one know in regard to this, for much was yet to be developed.
“自家来到Oakland以后，为着Battle Creek个情形，我心里压勒沉重；而我自家又软弱，呒没力量来帮助恁。我晓得，勿信个酵正在做工。凡轻看上帝圣言里明白吩咐个，亦就是轻看那些劝勉伊拉留心该圣言个见证。上一冬我访问Healdsburg辰光，多多祷告，心里满有焦虑同忧伤。不过有一歇，我正在祷告个辰光，主把黑暗一扫而退，大光充满了房间。有一位上帝个天使立勒我身边，我仿佛到了Battle Creek。我勒恁个议会当中；我听见有人讲出个话，也看见、听见了一些事——若是上帝许可，我巴不得这些事永永远远从我记忆里抹去。我个心灵受创伤到一个地步，竟勿晓得该做啥、该讲啥。有些事我不能提起。我蒙吩咐，对这件事勿可叫任何人晓得，因为还有许多事尚待显明。 ”
“I was told to gather up the light that had been given me and let its rays shine forth to God’s people. I have been doing this in articles in the papers. I arose at three o’clock nearly every morning for months and gathered the different items written after the last two testimonies were given me in Battle Creek. I wrote out these matters and hurried them on to you; but I had neglected to take proper care of myself, and the result was that I sank under the burden; my writings were not all finished to reach you at the General Conference.
“阿拉得着吩咐，要把所赐拨我个亮光收集起来，叫伊个光芒照耀出来，临到上帝个子民。阿拉已经勒报纸个文章里向来做者桩事体。几个月以来，阿拉差勿多逐朝三点钟就起身，把自从勒 Battle Creek 赐拨我末后两篇证言以后所写个各项材料收拢起来。阿拉把者些事体写出来，赶紧寄拨侬；不过阿拉忽略了对自家应有个看顾，结果就勒者副担子底下倒下去；阿拉个著作还呒没统统写完，来勿及勒总会开会辰光送到侬个手里。”
“Again, while in prayer, the Lord revealed Himself. I was once more in Battle Creek. I was in many houses and heard your words around your tables. The particulars I have no liberty now to relate. I hope never to be called to mention them. I had also several most striking dreams.
「再者，當我禱告辰光，主又向我顯現。我再次來勒 Battle Creek。我進到許多屋裏，聽見儂拉桌邊所講个話。其中特詳情，我如今無得自由講出來。我盼望永遠弗會受召去提起伊拉。我也做了幾個極其觸目惊心个夢。」
“What voice will you acknowledge as the voice of God? What power has the Lord in reserve to correct your errors and show you your course as it is? What power to work in the church? If you refuse to believe until every shadow of uncertainty and every possibility of doubt is removed you will never believe. The doubt that demands perfect knowledge will never yield to faith. Faith rests upon evidence, not demonstration. The Lord requires us to obey the voice of duty, when there are other voices all around us urging us to pursue an opposite course. It requires earnest attention from us to distinguish the voice which speaks from God. We must resist and conquer inclination, and obey the voice of conscience without parleying or compromise, lest its promptings cease and will and impulse control. The word of the Lord comes to us all who have not resisted His Spirit by determining not to hear and obey. This voice is heard in warnings, in counsels, in reproof. It is the Lord’s message of light to His people. If we wait for louder calls or better opportunities, the light may be withdrawn, and we left in darkness.” Testimonies, volume 5, 68.
“儂要承认啥个声音是上帝个声音？主还留得啥个权能，来纠正儂个错误，并将儂所行个路照其本相指示拨儂看？伊有啥个权能在教会里运行？倘使儂勿肯信，直等到一切勿确定个阴影并一切可疑个可能全然消除，儂就永远弗会信。要求完全知识个疑惑，永远勿会归服于信心。信心是建立勒凭据之上，弗是建立勒证明之上。主要求我伲顺服本分个声音，虽则我伲四围另有种种声音催逼我伲去走相反个路。我伲必须恳切留心，方能辨明那从上帝而来个声音。我伲必须抗拒并制伏己意，顺服良心个声音，弗可争辩，也弗可妥协，免得伊个催促止息，而意志同冲动反倒掌权。主个话临到我伲一切未曾抗拒伊个灵、未曾定意勿听弗顺服个人。这声音勒警告之中听得见，勒劝勉之中听得见，也勒责备之中听得见。这是主赐拨伊子民个光明信息。倘使我伲等候更响亮个呼召，或等候更好个机会，这光就有可能被收回，而我伲便被撇勒黑暗里。”《Testimonies》卷五，68。
Sister White identified that if continued rebellion against her ministry as the prophetess was manifested that the “light may be withdrawn, and” Laodicean Adventism would be “left in darkness.” In 1915, the light was withdrawn. God was and is fully capable of raising up a prophet or prophetess whenever He chooses to do so. He raised up Elisha to follow Elijah, but there was no living prophet raised up after 1915, for the Lord had “withdrawn the light.”
怀爱伦姊妹指出，若人继续显明对佢作为女先知之职分个悖逆，介末“光可能会被收回，而”老底嘉个复临信仰就会“留勒黑暗当中”。到1915年，光就被收回了。上帝无论勒啥辰光拣选，都完全有能力兴起一位先知或女先知。伊兴起以利沙接续以利亚；但1915年以后，并呒没再兴起在生个先知，因为主已经“收回了光”。
When it comes to the dreams and visions of Sister White, there were three periods. The first period of forty years, where visions would occur in public, for purposes that were associated with establishing the gift within the minds of those who were in attendance when the visions occurred. Then from 1884, until her death in 1915, visions and dreams were given that were still for the edification of God’s people, but they were given in private. The third period began in 1915, and provided the evidence that Laodicean Adventism was in the darkness of apostasy.
講到懷愛倫姊妹个夢同異象，統共有三個時期。頭一個時期有四十年，當中異象會當眾顯現，目的係為著叫凡到場、親眼看見異象發生个人，心裡確立這項恩賜。此後，自1884年起，一直到伊1915年去世，所賜个異象同夢，仍舊係為著造就上帝个子民，不過係私下賜下个。第三個時期起於1915年，並提供了證據，顯明老底嘉复臨信仰正處於背道个黑暗當中。
Ancient Israel illustrates modern Israel and in the period of full blown rebellion represented by Eli and his two sons, Hophni and Phineas, there was “no open vision.” The reason was their gross disobedience and rebellion. God does not change.
古代以色列乃表明今时以色列；到咾以以利并其两个儿子何弗尼、非尼哈所代表个公然背逆大作个时期，就“冇明明启示”。其缘故，乃因伊拉粗鄙个悖逆并反叛。上帝并弗改变。
“Another warning was to be given to Eli’s house. God could not communicate with the high priest and his sons; their sins, like a thick cloud, had shut out the presence of His Holy Spirit. But in the midst of evil the child Samuel remained true to Heaven, and the message of condemnation to the house of Eli was Samuel’s commission as a prophet of the Most High.
「還有一個警告愛傳畀以利个家。上帝弗能搭大祭司及伊个眾子交通；伊拉个罪，像濃厚个雲一般，遮斷了伊聖靈个同在。毋過，在邪惡當中，囡童撒母耳仍舊向天忠貞；而對以利个家个定罪信息，就是撒母耳受命作至高者先知个委任。」
“‘The word of the Lord was precious in those days; there was no open vision. And it came to pass at that time, when Eli was laid down in his place, and his eyes began to wax dim, that he could not see; and ere the lamp of God went out in the temple of the Lord, where the ark of God was, and Samuel was laid down to sleep; that the Lord called Samuel.’ Supposing the voice to be that of Eli, the child hastened to the bedside of the priest, saying, ‘Here am I; for thou calledst me.’ The answer was, ‘I called not, my son; lie down again.’ Three times Samuel was called, and thrice he responded in like manner. And then Eli was convinced that the mysterious call was the voice of God. The Lord had passed by His chosen servant, the man of hoary hairs, to commune with a child. This in itself was a bitter yet deserved rebuke to Eli and his house.” Patriarchs and Prophets, 581.
「『箇些辰光，耶和华个言语稀少，公开个异象也弗多。到该辰光，以利睏勒自家个所在；伊个眼睛开始昏花，致使看弗清爽；上帝个灯还呒没熄灭，撒母耳已经睏勒耶和华个殿里，就是安放上帝约柜个所在。耶和华呼叫撒母耳。』囥作是以利个声音，个小囡急忙跑到祭司个床边，讲：『我勒里；因为侬叫我。』回答是：『我呒没叫侬，我个囡；再去睏罢。』撒母耳连着被呼叫三趟，伊也照样应声三趟。到末后，以利才确信，箇神秘个呼声就是上帝个声音。主越过了伊所拣选个仆人——箇白发苍苍个人——反倒向一个小囡讲话。箇桩事实本身，对以利并伊全家，就是严厉而又应得个责备。」《先祖与先知》，581页。
In the apostasy of Eli’s house there was no open vision, for the Word of the Lord was “precious” in those days. The Hebrew word translated as “precious” means “rare”. From 1844 until 1884, there were “open visions,” given to Laodicean Adventism. It was first established in the history of the Philadelphian Millerite movement, and in 1856 it began to identify that the Philadelphian movement had transitioned unto the Laodicean movement, but the open visions continued, for God is longsuffering and merciful.
以利家背道辰光，并呒没公开个异象，因为耶和华个道勒该些日子里是“宝贵”个。译做“宝贵”个希伯来字，意思是“稀少”。从1844年到1884年，有“公开个异象”赐拨老底嘉复临信仰。伊起先建立勒非拉铁非个米勒派运动个历史当中，到1856年开始指出，非拉铁非运动已经转变到老底嘉运动，不过公开个异象仍旧继续，因为上帝是恒久忍耐、满有怜悯个。
Then in 1863, rebellion against the foundational truths began, but the “open visions” continued until 1884. Then a change occurred. In Ezekiel chapter eight, the four abominations are portrayed as escalating in nature. 1884, represents the near conclusion of the first generation and the beginning of the second generation. Advent history documents that in 1881, and then again in 1882, two significant growths in rebellion occurred.
後來到1863年，對基本真理个背叛開始了，但「公開个異象」一直延續到1884年。後來發生了一個轉變。㑚以西結書第八章裡，四樣可憎个事體表現出其性質係步步加劇个。1884年，代表第一代將近結束，並且第二代个開始。復臨運動个歷史記載，1881年以及後來1882年，背叛方面又發生了兩次重大的增長。
In 1881, the General Conference President (George Butler), wrote and placed a series of articles in the Review and Herald, in which he argued that some portions of the Bible were more inspired than other portions, and by the conclusion of his articles he actually identified some portions of the Bible that were not inspired. Following that in 1882, Uriah Smith, a leader of the publishing work, and at that time the leader of the educational work also, began to teach that when Sister White was shown future predictions or past sacred history, her words were inspired, but he argued, when she identified the personal failings of church members, then it was simply her human opinion.
1881年，總會會長（George Butler）寫了一系列文章，刊登勒《Review and Herald》裡向，其中伊主張《聖經》个某些部分比另外一些部分更受默示；到伊文章个末了，伊實際上竟點明《聖經》裡有些部分弗是受默示个。接下來到1882年，出版工作个領袖 Uriah Smith——當時也同時是教育工作个領袖——開始教導講，當懷姊妹蒙指示看見將來个預言，抑或過去个神聖歷史辰光，伊个話是受默示个；但是伊辯稱，當伊指出教會信徒個人个過失辰光，箇不過只是伊个人个屬人意見。
In 1881 an open attack against the authority of the King James Bible was waged by Satan, through the medium of the president of the church, and then in the following year the leader of the educational and publishing work waged a similar attack upon the authority of the Spirit of Prophecy. From 1884, the testimony is that in those days there was no open vision. From 1863 unto 1881, the rebellion had escalated to include the Bible and Spirit of Prophecy, and no longer simply represented the rejection of the foundations.
1881年，撒但借着教会会长发动了一场公开攻击《英王钦定本圣经》权威个行动；到了第二年，教育搭出版工作个领袖也发动了一场相似个攻击，冲着预言之灵个权威而来。自1884年起，见证是讲：迭些日子里，并无公开个异象。自1863年直到1881年，背叛已逐步升级，囊括了《圣经》搭预言之灵，而弗再单单代表对根基个弃绝。
The four abominations that are represented in Ezekiel chapter eight, are accomplished by the ancient men, which represents the leadership of Jerusalem, which began as a legal church entity as Laodicean Adventism in 1863. At that point in time an article was published in the Review and Herald, that some historians assign to the authorship of James White, though the documentation of the article actually points more to Uriah Smith as the actual author. Be that as it may, the curse against rebuilding Jericho was clearly fulfilled by James White, and Uriah Smith was the person who created the counterfeit 1863 chart. By 1881, the president of the General Conference was placing articles in the Review and Herald, that argued against the full authority of the Bible, and then in the following year Uriah Smith began an attack against the authority of the Spirit of Prophecy.
《以西結書》第八章所表號个四樣可憎之事，係由古老个男人所成就；伊拉表號耶路撒冷个領導層，伊個起頭，係 1863 年以老底嘉復臨派个合法教會實體而開始。當時，《Review and Herald》登出了一篇文章；有些歷史家將其作者歸之於 James White，雖然該文个文獻記錄，實際上較加指向 Uriah Smith 纔係真正个作者。無論如何，關於重建耶利哥个咒詛，顯然係應驗在 James White 身上；而 Uriah Smith 則係製作那張冒牌个 1863 圖表个人。到 1881 年，總會主席已經在《Review and Herald》刊登文章，主張反對《聖經》个完全權威；接落來第二年，Uriah Smith 就開始攻擊預言之靈个權威。
The ancient men that were supposed to be the guardians were leading out in an open attack that began with an attack upon the foundational truths represented in Miller’s dream and illustrated upon Habakkuk’s two tables. From there they began to attack the two witnesses of the Bible and the Spirit of Prophecy. In the same period of time (early 1880’s), the leader of the health work, John H. Kellogg, began to introduce the spiritualism of pantheism to the leadership of the church. In 1881, James White was laid to rest, and Sister White was in the midst of an escalating rebellion of the leadership of the educational, health and political structure of the church.
按讲古来该当做守望者个人，倒领头发动一场公然个攻击；伊场攻击起首就是向弥勒个梦里所表明、并且画勒哈巴谷两块版上个根基真理下手。自该里起，伊拉又开始攻击《圣经》个两个见证人，以及预言之灵。勒同一段辰光里（1880年代早期），卫生工作个领袖约翰·H·凯洛格，又开始向教会领袖层引进泛神论个招魂主义。1881年，雅各·怀特安息落葬；该辰光怀爱伦姊妹正处勒一场愈演愈烈个背叛当中——教会教育、卫生并政治体制个领袖层所发动个背叛。
The message that had arrived in 1856, which was the increased light of the “seven times,” and also the message to Laodicea, had been rejected, and the Lord intended to repeat that very message at the General Conference in Minneapolis in 1888, through the message presented by Elders Jones and Waggoner. Their message was not a new message, and when those who resisted their message were addressed by Sister White she identified that the rebels believed that their resistance of the message of Jones and Waggoner represented their responsibility to defend the old landmarks, which are also the old foundations. Their rebellion revealed that by 1888, they no longer understood what the foundations were, which is that the foundational truths represent the righteousness of Christ. In the context of the landmarks and William Miller’s rules she stated:
1856年臨到个信息，就是「七倍」个增廣亮光，搭配對老底嘉个信息，已經受着拒絕；主打算到1888年明尼阿波利斯總會辰光，藉着瓊斯長老搭配瓦格納長老所傳个信息，再重複一遍恰恰此一個信息。𠲎拉个信息弗是一個新信息；當懷姐妹對那些抵擋𠲎拉信息个人講話辰光，伊指出，這些背逆个人以為，𠲎拉抵擋瓊斯搭配瓦格納个信息，就是在盡𠲎拉保衛舊地標个責任；而這些舊地標，也就是舊根基。𠲎拉个背逆顯明，到1888年為止，𠲎拉已經弗再明白啥个是根基；也就是說，作為根基个真理，所表明个乃是基督个義。在論到地標搭配威廉·米勒个規則个上下文裡，伊曾講：
“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. There are many who believe without a reason on which to base their faith, without sufficient evidence as to the truth of the matter. If an idea is presented that harmonizes with their own preconceived opinions, they are all ready to accept it. They do not reason from cause to effect, their faith has no genuine foundation, and in the time of trial they will find that they have built upon the sand.
“𠮶𡍲人应当亲自晓得，啥物构成基督教，啥物是真理，啥物是我拉所领受个信仰，啥物是《圣经》个规条——就是由至高权柄赐拨我拉个规条。有许多人信，却呒没一个可以作为其信仰根基个理由，对事情个真实性也呒没充足个凭据。若是有一种意见提出来，刚好同伊拉自家预先存勒个看法相合，伊拉就马上预备接受。伊拉弗会从因推到果，伊拉个信仰呒没真实个根基；到试炼个辰光，伊拉就会发见，自家所造个是在沙土浪。”
“He who rests satisfied with his own present imperfect knowledge of the Scriptures, thinking this sufficient for his salvation, is resting in a fatal deception. There are many who are not thoroughly furnished with Scriptural arguments, that they may be able to discern error, and condemn all the tradition and superstition that has been palmed off as truth. Satan has introduced his own ideas into the worship of God, that he might corrupt the simplicity of the gospel of Christ. A large number who claim to believe the present truth, know not what constitutes the faith that was once delivered to the saints—Christ in you the hope of glory. They think they are defending the old landmarks, but they are lukewarm and indifferent. They know not what it is to weave into their experience and to possess the real virtue of love and faith. They are not close Bible students, but are lazy and inattentive. When differences of opinion arise upon the passages of Scripture, these who have not studied to a purpose and are not decided as to what they believe, fall away from the truth. We ought to impress upon all the necessity of inquiring diligently into divine truth, that they may know that they do know what is truth. Some claim much knowledge, and feel satisfied with their condition, when they have no more zeal for the work, no more ardent love for God, and for souls for whom Christ died, than if they had never known God. They do not read the Bible [in order] to appropriate the marrow and fatness to their own souls. They do not feel that it is the voice of God speaking to them. But, if we would understand the way of salvation, if we would see the beams of the Sun of righteousness, we must study the Scriptures for a purpose, for the promises and prophecies of the Bible shed clear beams of glory upon the divine plan of redemption, which grand truths are not clearly comprehended.” The 1888 Materials, 403.
“凡安于自家现今对圣经那勿完全个认识，并以为此已经够其得救个人，就是安歇勒一场致命个迷惑里向。许多人对圣经个论证并呒没得着充分装备，以致伊拉弗能辨明谬误，也弗能定罪一切冒充真理个遗传搭迷信。撒但已经将伊自家个意思掺进对上帝个敬拜里向，为着要败坏基督福音个纯朴。大有一班自称相信现代真理个人，并弗晓得那一度交付圣徒个信仰到底是啥个——就是‘基督勒你们里向，成了荣耀个盼望’。伊拉以为自家勒保守古老个地标，其实伊拉是勿冷勿热、漠弗关心。伊拉弗晓得啥个叫做把爱搭信个真实德性织进自家个经验里，并且实在拥有此种德性。伊拉弗是紧贴圣经个研究者，倒是懒惰、弗经心。若是对圣经章节生出意见分歧，这些弗曾有目的来研究、也弗坚定晓得自家所信为何个人，就会从真理中坠落。阿拉应当使众人深深觉得，殷勤查究神圣真理乃是必须个，好叫伊拉晓得伊拉实在晓得何为真理。有些人自称知识甚多，对自家个景况也觉满足；然而伊拉对于圣工并无更多热心，对于上帝并对于基督为之舍命个灵魂，也无更炽热个爱，简直像从来弗曾认识上帝一样。伊拉读圣经，并弗是为着把其中个精髓肥甘据为自家灵魂个分。伊拉也弗觉得这是上帝向伊拉说话个声音。但是，若阿拉要明白救恩之道，若阿拉要看见公义之日头个光线，就必须有目的地研究圣经；因为圣经中个应许搭预言，将荣耀个清楚光辉照耀勒上帝救赎计划之上，而这些宏大个真理，人并呒没清楚领会。”《1888年资料》，403。
This statement is taken from her testimony during the period of 1888, and she identifies that the rebels are building a foundation upon sand, though they know it not. She states, “A large number who claim to believe the present truth, know not what constitutes the faith that was once delivered to the saints—Christ in you the hope of glory. They think they are defending the old landmarks, but they are lukewarm and indifferent.” She identifies them as still in the Laodicean condition, for they are “lukewarm.” And she identifies “the faith that was once delivered to the saints—Christ in you the hope of glory.” Christ is the Rock of Ages, and as the Rock of Ages, He represents the jewels of Miller’s dream.
搿段話係取自伊勒1888年期間个見證；伊指出，背叛个人雖然自家弗曉得，卻正在沙土浪築造根基。伊講：「有許多自稱相信現今真理个人，並弗曉得從前交付聖徒个信仰到底是啥個——就是『基督在爾裡向，榮耀个盼望』。伊拉想自家是在護衛古舊个地標，然而伊拉卻係不冷不熱、冷淡無心。」伊指出伊拉仍舊處勒老底嘉个光景裡向，因為伊拉係「不冷不熱」。伊也指出，「從前交付聖徒个信仰——基督在爾裡向，榮耀个盼望」。基督就是萬古磐石；而作為萬古磐石，伊乃是米勒夢中寶石个表號。
“The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.
「警告已經來到：凡會攪擾我伲信仰根基个物事，一概弗可容許其進來；我伲自從1842年、1843年搭1844年个信息來到以後，就一直建立勒其上。我曾勒這信息當中；自此以來，我一直站勒世人面前，忠於上帝所賜俾我伲个亮光。我伲並弗打算將我伲个腳，從彼個台基上挪開；因為我伲日日懇切祈禱，尋求主，求得亮光，正是因此，我伲个腳纔被安放勒其上。爾想，我會放棄上帝所賜俾我个亮光麼？這亮光必要如萬古磐石一般。自從賜下之日起，它就一直引導我。」《Review and Herald》，1903年4月14日。
She identifies an important reality of the rebels, who were Ezekiel’s ancient men, when she states, “They do not reason from cause to effect.” The wicked cannot or will not reason from cause to effect. The effect of the 1888 General Conference session was so rebellious that Sister White determined to leave, but her angelic guide commanded her that she must stay and record the parallel history of the rebellion of Korah, Dathan and Abiram. The rebellion of the ancient men was the effect, and the cause was the rejection of the Laodicean message that arrived with the increased light of the “seven times” in 1856, and then escalated to the rebellion against the foundations in 1863, which then led to the attack upon first the Bible and then the Spirit of Prophecy, along with the introduction of Kellogg’s spiritualism.
伊指出了叛逆之人个一项要紧个实情，就是以西结所讲个古时个男人；伊讲：“伊拉弗会从因推到果。” 恶人弗能，或者弗肯，从因推到果。一八八八年总会会议个结果，叛逆到介等地步，以致怀爱伦姊妹决意要离开；但是引导伊个天使吩咐伊，伊必须留下来，记下可拉、大坍、亚比兰叛乱个平行历史。古时之人个叛逆是结果；其原因，乃是一八五六年随着“七次”所增加个亮光而来到个老底嘉信息遭着拒绝；此后，到了一八六三年，又升级为背叛根基；接下来，就引到了先攻击圣经，后攻击预言之灵，并且连同引进了凯洛格个属灵主义。
Of course the ancient men’s historians through history have covered the truths associated with the rebellion with rubbish, traditions, customs and dishes of fables, for those who participate in that type of rebellion always attempt to hide the evidence.
固然，古來男子史家喺歷代以來，將同叛逆有關个真理，盡用垃圾、傳統、習俗並荒誕个虛談來遮蓋；因為凡有分於此等叛逆个人，總是設法掩藏證據。
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? Isaiah 25:19.
祸哉，迭些深深隐匿自家计谋，弗叫主看见个人；迭些人个行为都勒黑暗里，且讲：“阿曾有人看见阿拉？阿曾有人晓得阿拉？”以赛亚书 25:19。
The men Isaiah is addressing in the verse are they who he identifies as “the scornful men that rule this people in Jerusalem,” and are the same ancient men that were to be the guardians of the people in Ezekiel chapter eight. In Ezekiel’s testimony, at the second abomination, which marks the second generation of Adventism, they answer the questions that Isaiah’s scornful men ask, “for they say, The Lord seeth us not; the Lord hath forsaken the earth” (Ezekiel 8:12).
以賽亞喺該節所對住講个嗰班人，就係伊所指明个「治理耶路撒冷這百姓个褻慢人」，也就是以西結書第八章裡本該做百姓守望者个同一班古時之人。照以西結个見證，喺第二樣可憎之事當中——這事標明復臨運動第二代——伊拉回答了以賽亞所講个褻慢人所發个問題：「因為伊拉講，主看弗見我拉；主已經離棄這地。」（以西結書 8:12）
There is “Woe” pronounced upon those historical revisionists that attempt to cover the truth of the rebellion that led to and occurred in 1888.
對那些企圖掩蓋導致一八八八年並發生於一八八八年个叛亂真相个歷史修正主義者，有「禍哉」宣告落㧻伊拉身上。
We will continue this study in the next article.
阿拉會勒下一篇文章裡繼續此項研究。
“I must speak to you in reference to the meetings in Minneapolis. I at one time decided to leave the meeting because I saw and felt the strong spirit of opposition that prevailed. I could not for one moment acknowledge the spirit which moved with a controlling power upon Brother Morrison and Brother Nicola. I cannot for a moment question what manner of spirit you were of. Certainly it was not the Spirit of God, and lest you should continue in this deception I now write to you.
“關於明尼阿波利斯個會議，我必須對儂講。吾曾經一度決定離開該個聚會，因為吾看見也感覺著當時盛行個強烈反對精神。推動莫里森弟兄同尼古拉弟兄、並且以支配個力量運行個靈，吾連一刻也弗能承認。儂究竟係出於啥個靈，吾一刻也弗能弗加以質疑。確定講，該並弗係上帝個靈；為著免得儂繼續陷在此種迷惑裡向，吾今朝寫信畀儂。 ”
“The night after I had decided not to remain longer in Minneapolis, in a dream or vision of the night—I cannot tell certainly which—a person of tall, commanding appearance brought me a message and revealed to me that it was God’s will for me to stand at my post of duty, and that God Himself would be my helper and sustain me to speak the words He should give me. He said, ‘For this work the Lord has raised you up. His everlasting arms are beneath you. From this meeting decisions will be made for life or for death; not that anyone need to perish, but spiritual pride and self-confidence will close the door that Jesus and His Holy Spirit’s power shall not be admitted. They shall have another chance to be undeceived, and to repent, confess their sins, and come to Christ and be converted that He shall heal them.’
我决定弗再继续留拉明尼阿波利斯个后半夜，㑚梦中抑是夜间个异象里——我实在讲弗准到底是哪一种——有一个身材高大、威仪凛然个人，带拨我一则信息，也向我启示，讲上帝个旨意是要我站牢自家所当尽个职分，而且上帝自家会做我个帮助，扶持我，叫我讲出伊所要赐拨我个言语。伊讲：“为着这项工作，主已经兴起了侬。伊永远个膀臂托住侬。自这次聚会中，将要作出关乎生或关乎死个决定；并弗是讲有啥人一定需要灭亡，乃是属灵个骄傲同自恃自信，要把门关牢，致使耶稣同伊圣灵个权能弗得进入。伊拉还要另有一次机会，得以脱离迷惑，并且悔改，承认自家个罪，归向基督，得着悔改归正，叫伊来医治伊拉。”
“He said, ‘Follow me.’ I followed my guide and he led me to the different houses where brethren made their homes, and he said, ‘Hear the words here spoken, for they are written in the book of records, and these words will have a condemning power upon all who act a part in this work which is not after the spirit of wisdom from above, but after the spirit that descendeth not from above, but is from beneath.’
伊讲：“跟从我。”我就跟从我个引导者，伊领我到弟兄们所居住个一处处房屋去；伊讲：“听此地所讲个言语，因为这些言语已经记在记录册上；凡在这项工作里有分、所行勿是照着从上头来个智慧之灵，乃是照着那勿是从上头降下来、而是从下头来个灵个人，这些言语都要对伊拉有定罪个权能。”
“I listened to words uttered that ought to make every one of those ashamed who uttered them. Sarcastic remarks were passed from one to another, ridiculing their brethren A. T. Jones, E. J. Waggoner, and Willie C. White, and myself. My position and my work were freely commented upon by those who ought to have been engaged in the work of humbling their souls before God and setting their own hearts in order. There was seemingly a fascination in brooding over imaginary wrongs and expressions of imagination of their brethren and their work, which had no foundation in truth, and in doubting and speaking and writing bitter things as the result of skepticism and question and unbelief.
“我听着仔许多说出来个话，讲这些话个人，实在应当为自家所讲个话感着羞愧。冷嘲热讽个闲话，一个传一个，拿伊拉个弟兄 A. T. Jones、E. J. Waggoner、Willie C. White，也连同我自家，当作讥诮个对象。本人个地位搭本人个工作，给那些本该在上帝面前自卑、整顿自家内心个人，随意议论评论。伊拉显然有一种迷惑，专门去反复思想那些凭空想出来个委屈，搭伊拉弟兄以及伊拉工作方面出于臆想个说法；这些事体一点无没真理个根基。结果，伊拉因着怀疑、猜测搭不信，就讲出、写出许多苦毒个话来。”
“Said my guide, ‘This is written in the books as against Jesus Christ. This spirit cannot harmonize with the Spirit of Christ, of truth. They are intoxicated with the spirit of resistance and know not any more than the drunkard what spirit controls their words or their actions. This sin is peculiarly an offense to God. This spirit bears no more the semblance to the Spirit of truth and righteousness than the spirit that actuated the Jews to form a confederacy to doubt, to criticize and become spies upon Christ, the world’s Redeemer.
我个向导讲：‘迭个已经写勒簿册里，算是敌挡耶稣基督个。迭种灵跟基督个灵、真理个灵，弗能够和合。伊拉给敌挡个灵灌醉了，连自家言语行动是受啥个灵摆布，也像酒醉个人一样，一点弗晓得。迭样罪在上帝面前，格外是一种冒犯。迭种灵，同真理搭公义个灵，外形上一点也弗像，正如当年激动犹太人结党，来疑惑、来批评，并且暗中窥伺基督——世界个救赎主——个灵一样。’
“I was told by my guide that there had been a witness to the Christless talk, the rabble talk which evidenced the spirit that prompted the words. When they entered their rooms evil angels came with them, because they closed the door to the Spirit of Christ and would not listen to His voice. There was not a humbling of the soul before God. The voice of prayer was seldom heard, but criticism and exaggerated statements and suppositions and conjectures and envy and jealousy and evil surmising and false accusing were current. Had their eyes been opened they would have seen that which would have alarmed them, the exulting of evil angels. And they would have seen also a Watcher who had heard every word and registered these words in the books of heaven.
“我个向导告拨我，讲彼辰有一位见证者在场，听见了彼等无基督个闲谈、乌合之众式个闲谈；此种言语显明了催动这些话语个灵。伊拉进到自家房间个辰光，恶天使也跟牢伊拉进去，因为伊拉向基督个灵关脱了门，也勿肯听伊个声音。伊拉个心灵并呒没在上帝面前自卑。祷告个声音难得听见，倒是批评、夸大个说法、臆测、猜度、嫉妒、妒忌、恶意个揣测并虚假个控告流行于中间。若是伊拉个眼睛曾被打开，伊拉就会看见那叫伊拉惊骇个景象，就是恶天使个欢腾。伊拉也会看见一位守望者，伊听见了每一句话，并且把这些话登记在天上个册簿里。”
“I was then informed that at this time it would be useless to make any decision as to positions on doctrinal points, as to what is truth, or to expect any spirit of fair investigation, because there was a confederacy formed to allow of no change of ideas on any point or position they had received any more than did the Jews. Much was said to me by my Guide that I have no liberty to write. I found myself sitting up in bed in a spirit of grief and distress, also with a spirit of firm resolve to stand at my post of duty to the close of the meeting and then wait for the directions of the Spirit of God telling me how to move and what course to pursue.” The 1888 Materials, 277, 278.
「𠊎其歇得告知，喺此个辰光，对教义各点该採何等立场、何者为真理，抑或指望有啥公平查考个精神，都是无用个；因为彼等已经结成同盟，对伊拉所领受个任何一点或立场，总弗肯容让有丝毫改变，正如犹太人一样。𠊎个引导者对𠊎讲了许多话，是𠊎无自由写出来个。𠊎发见自家坐喺床上，心里充满忧伤同困苦，也带着坚定个决意，要站牢𠊎职责个岗位，直到聚会结束，然后等候上帝之灵个指示，告诉𠊎当怎样行动，并该采取何等道路。」The 1888 Materials, 277, 278.