And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.
到该些辰光，必有许多人起来攻击南方个王；侬百姓里向个强暴之徒，也要自高自大，为要应验该异象；不过伊拉终必要倾倒。 Daniel 11:14.
The word “doctrine” in the context of Christianity represents the established truths of the Bible. Various professedly Christian organizations possess different sets of what they define as biblical doctrines, but there is only one Truth. The distinction between “absolute truth” and “pluralism” is a subject outside our consideration at this juncture.
“教义”一词，喺基督教个语境当中，系指《圣经》所确立个真理。各样自称为基督教个组织，对于伊拉所界定个圣经教义，各有弗同个体系；然而，真理只有一个。眼下，“绝对真理”同“多元主义”之间个分别，弗喺我伲此刻所要讨论个范围之内。
Pilate therefore said unto him, Art thou a king then? Jesus answered, Thou sayest that I am a king. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Every one that is of the truth heareth my voice. Pilate saith unto him, What is truth? And when he had said this, he went out again unto the Jews, and saith unto them, I find in him no fault at all. John 18:37, 38.
彼拉多故此对伊讲：「阿是侬末底是一位王？」耶稣回答讲：「侬讲我是王。我为此而生，也为此来到世间，为要给真理作见证。凡属乎真理个，便听我个声音。」彼拉多对伊讲：「真理是啥个？」伊讲了这话，就再出去到犹太人那里，对伊拉讲：「我查不出伊有啥个罪。」约翰福音 18:37, 38.
Truth is God’s Word; it is His voice and it is Christ Himself.
真理就是 神个话语；伊是伊个声音，也就是基督本身。
“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.
“阿拉应当亲自晓得，啥物构成基督教，啥物是真理，啥物是阿拉所领受个信仰，啥物是《圣经》个规条——就是从至高权柄赐拨阿拉个规条。有许多人相信，却呒没一个理由好作为伊拉信仰个根据，也呒没关于此事真相个充分凭据。若有一种意见提出来，恰好同伊拉自家预先存着个看法相合，伊拉就全然准备接受。伊拉弗从原因推论到结果，伊拉个信仰也呒没真实个根基；及到试炼个辰光，伊拉就要看见，自家所建造个，乃是造勒沙土浪。”
“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 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.
“凡安歇勒自家眼前对圣经勿完全个认识里，想道此已足够叫伊得救个人，实在是安歇勒一种致命个迷惑里。许多人并呒没充分具备圣经个论证，好叫伊拉能够辨明谬误，并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，为要败坏基督福音个纯正简单。大有一班自称相信现代真理个人，并勿晓得从前一次交付圣徒个信仰到底是啥个——就是‘基督勒侬里向，荣耀个盼望’。伊拉想伊拉是勒保守旧有个地界标记，然而伊拉是勿冷勿热，冷淡麻木。伊拉勿晓得啥个叫做将仁爱搭信心个真实德性织进自家个经历里，并切实拥有之。伊拉并勿是贴紧圣经个学生，倒是懒惰、勿经心。遇着圣经经文上发生意见分歧个辰光，这班呒没为着明确目的去研究、对自家所信个也勿坚定个人，就从真理里坍脱出去。阿拉应当向众人深刻申明殷勤查究神圣真理个必要，叫伊拉晓得伊拉实在晓得啥个是真理。有些人自称知识很多，对自家个光景也觉满足；其实伊拉对圣工并呒没更多个热心，对上帝并对基督为之受死个灵魂，也呒没比从来勿曾认识上帝个人更热切个爱。伊拉读圣经，并勿是为着把其中个精髓肥甘归入自家个灵魂。伊拉也勿觉得这是上帝向伊拉讲个声音。但是，倘若阿拉要明白救恩个道路，倘若阿拉要看见公义日头个光线，阿拉就必须为着明确个目的研究圣经；因为圣经里个应许搭预言，将荣耀个清楚光芒照耀勒神圣救赎计划之上，而此等宏大真理，人并呒没明白领会。”《1888年资料》，403。
We are required to know what those doctrines are, and how to present, establish and defend those truths.
阿拉务必要晓得迭些教义是啥个，也要晓得哪能陈明、建立并卫护迭些真理。
“It does not seem possible to us now that any should have to stand alone; but if God has ever spoken by me, the time will come when we shall be brought before councils and before thousands for his name’s sake, and each one will have to give the reason of his faith. Then will come the severest criticism upon every position that has been taken for the truth. We need, then, to study the word of God, that we may know why we believe the doctrines we advocate. We must critically search the living oracles of Jehovah.” Review and Herald, December 18, 1888.
「㑚伲㑚下看起来，似乎弗大可能会有啥人必须独自一人站牢；弗过，若是上帝曾经借着我讲过话，辰光总归要来到：为着伊个名，㑚伲会被带到议会面前，也会被带到成千上万人面前，而且每一个人都必须说明自家信仰个缘故。到辰光，对凡为真理所采取过个每一个立场，都要受到最严厉个审查。故此，㑚伲需要研读上帝个道，好叫㑚伲晓得，为啥㑚伲相信㑚伲所拥护个教义。㑚伲必须以严谨个态度查考耶和华活个圣言。」《Review and Herald》，1888年12月18日。
In order to be brought before “thousands” it is evident that some of the defenders of truth in the last days will be forced to defend the truth in a medium such as television or web broadcasts. How else could thousands watch the testimony given by the one hundred and forty-four thousand? The doctrines we advocate identify the basis of our faith.
為着會畀帶到「千千萬萬」人面前，顯然末後日子裡有一部分真理个捍衛者，會畀迫勒仔電視抑或網絡播送箇種媒介當中，為真理作辯護。若弗是恁樣，一百四十四千人所作个見證，千千萬萬人哪能看見呢？我拉所倡導个教義，指明我拉信仰个根基。
“The members of the church will individually be tested and proved. They will be placed in circumstances where they will be forced to bear witness for the truth. Many will be called to speak before councils and in courts of justice, perhaps separately and alone. The experience which would have helped them in this emergency they have neglected to obtain, and their souls are burdened with remorse for wasted opportunities and neglected privileges.” Testimonies, volume 5, 463.
“教会里个肢体要一个一个受试验、受证明。伊拉会被摆勒一种境遇里，逼得伊拉要为真理作见证。许多人会蒙召勒议会并法庭面前讲话，也许是分开个，也许是单独一个人。若是能够勒该种紧急关头帮助伊拉个经历，伊拉倒忽略了，弗曾取得；因此，伊拉个灵魂因着虚掷个机会并所轻忽个特权，背负着懊悔。”《证言》卷五，463。
God’s Word never fails, and therefore if we are to be numbered with the one hundred and forty-four thousand, we must know what believe based upon what is written in God’s Word. Before the testing time arrives when God’s people are forced to explain the doctrines they believe, God allows errors to be introduced in order to force God’s people to critically study His Word.
上帝个话语从来弗会落空，所以，若是阿拉要算在十四万四千人里向，阿拉就必须晓得当照上帝话语里所写个来信啥。及至考验个辰光还朆到，上帝个子民将要给逼牢去申明伊拉所信个教义之先，上帝容许错误混进来，为要逼上帝个子民严谨地查考伊个话语。
“The fact that there is no controversy or agitation among God’s people should not be regarded as conclusive evidence that they are holding fast to sound doctrine. There is reason to fear that they may not be clearly discriminating between truth and error. When no new questions are started by investigation of the Scriptures, when no difference of opinion arises which will set men to searching the Bible for themselves to make sure that they have the truth, there will be many now, as in ancient times, who will hold to tradition and worship they know not what.
上帝个子民当中若是弗曾有争论抑或骚动，弗应当看作佢拉牢牢持守正统道理个确证。倒有理由当惊怕：佢拉也许并弗曾清清爽爽地区分真理同谬误。若是因查考《圣经》而弗曾提出啥个新问题，若是弗曾生发意见个分歧，来叫人亲身去细细查究《圣经》，好叫自家确知所得个是真理；介末，现今就会有许多人，像古时一样，拘守遗传，敬拜自家所弗晓得个对象。
“I have been shown that many who profess to have a knowledge of present truth know not what they believe. They do not understand the evidences of their faith. They have no just appreciation of the work for the present time. When the time of trial shall come, there are men now preaching to others who will find, upon examining the positions they hold, that there are many things for which they can give no satisfactory reason. Until thus tested they knew not their great ignorance. And there are many in the church who take it for granted that they understand what they believe; but, until controversy arises, they do not know their own weakness. When separated from those of like faith and compelled to stand singly and alone to explain their belief, they will be surprised to see how confused are their ideas of what they had accepted as truth. Certain it is that there has been among us a departure from the living God and a turning to men, putting human in place of divine wisdom.
「我蒙指示，看见许多自称晓得现今真理个人，并弗晓得伊拉自家所信个是啥。伊拉弗明白自家信仰个凭据；对于现今时期个工作，也呒没正当个体认。等到试炼个辰光来到辰光，现今有些对别人传道个人，等伊拉省察自家所持守个位分，就会发见，有许多事体，伊拉拿弗出啥令人满意个缘由。弗曾经过者样个试验以前，伊拉还弗晓得自家个无知是恁大。教会里也有许多人想当然耳，以为伊拉明白自家所信个是啥；但是，直到争辩兴起，伊拉才晓得自家个软弱。等到伊拉同有一样信仰个人分开，且不得弗独自一人站牢，来说明自家个信仰辰光，伊拉就会惊讶地看见，伊拉对于自家所领受为真理个观念，是何等紊乱。可以确定个是，我们中间已经有离开永生上帝、转向人个情形，以人个智慧来代替神圣个智慧。」
“God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting. Believers are not to rest in suppositions and ill-defined ideas of what constitutes truth. Their faith must be firmly founded upon the word of God so that when the testing time shall come and they are brought before councils to answer for their faith they may be able to give a reason for the hope that is in them, with meekness and fear.
「上帝要激動伊个子民；若别样个法子都弗成功，异端邪说就会进到伊拉中间，起筛分个作用，将糠秕搭麦子分开。主呼召一切信伊个话个人，从睡梦里醒过来。宝贵个亮光已经来到，正合乎此时此辰。这就是《圣经》个真理，显明眼前临到我拉个危险。这亮光应当引导我拉勤谨查考《圣经》，并对我拉所持守个立场作最严谨个考验。上帝要一切真理个各方面搭各立场，都用祷告搭禁食，彻底而恒久地加以查究。信徒弗应当安歇勒臆测搭对何为真理含糊弗清个观念里。伊拉个信心必须坚固建立勒上帝个话语之上，好叫当试炼个时候来到、伊拉为着自己个信仰被带到公会面前答辩个辰光，能够温柔敬畏地说明伊拉里面所怀盼望个缘由。」
“Agitate, agitate, agitate. The subjects which we present to the world must be to us a living reality. It is important that in defending the doctrines which we consider fundamental articles of faith we should never allow ourselves to employ arguments that are not wholly sound. These may avail to silence an opposer, but they do not honor the truth. We should present sound arguments, that will not only silence our opponents, but will bear the closest and most searching scrutiny. With those who have educated themselves as debaters there is great danger that they will not handle the word of God with fairness. In meeting an opponent it should be our earnest effort to present subjects in such a manner as to awaken conviction in his mind, instead of seeking merely to give confidence to the believer.
“鼓动，鼓动，再鼓动。阿拉向世界所陈列个题目，必须对阿拉自家是活个现实。阿拉为着维护阿拉所看作信仰根本条款个道理辰光，顶要紧个，是千万弗好容让自家采用啥个并非完全稳妥个论据。此种论据也许能使反对者一时无言，但并弗尊荣真理。阿拉应当提出稳固个论据，俾其弗但能使反对阿拉个人缄默，也经得起最严密、最深透个察验。对于自家受过辩论训练个人，危险极大，就是伊拉会弗公正地运用上帝个道。阿拉遇着反对者个辰光，应当恳切尽力，以恰当个方式陈明各样题目，为要唤起伊心里个确信，并弗是单单要加增信徒个把握。”
“Whatever may be man’s intellectual advancement, let him not for a moment think that there is no need of thorough and continuous searching of the Scriptures for greater light. As a people we are called individually to be students of prophecy. We must watch with earnestness that we may discern any ray of light which God shall present to us. We are to catch the first gleamings of truth; and through prayerful study clearer light may be obtained, which can be brought before others.” Testimonies, volume 5, 708.
“弗论人类个能智慧有何等个长进，也弗可有一息辰光自以为用弗着彻底并不断个查考圣经，来得着更大个亮光。阿拉做一班子民，乃是蒙召各人各自作预言个学生。阿拉必须切切儆醒，好叫阿拉能辨明上帝将要赐拨阿拉个任何一线亮光。阿拉应当捉牢真理头一层个微光；并且借着祈祷中个研读，可以得着更清楚个亮光，也好摆勒别人面前。”《证言》卷五，708页。
The “students of prophecy” that ultimately makeup the one hundred and forty-four thousand will be “individually tested and proved,” in advance of their confrontation with the earthly powers who bring about the soon-coming Sunday law crisis and persecution. The faithful will first be “aroused” by God. The sleeping virgins will be “aroused” from the slumber they have fallen into during the tarrying time. If they will not awaken by the message that God has presented through the articles that have been sent forth since July of 2023, then God will allow “heresies” to “come in among them” which will finish the separation of the wheat and tares through a sifting process. We are now in that sifting process.
終究構成一十四萬四千人個啲「預言學生」，會佇伊拉對抗地上權勢——就係那些促成將近來臨个星期日法危機同逼迫个勢力——以前，先要「個別受試驗，並蒙證明」。忠信个人，頭一層會俾上帝所「喚醒」。那些睡著个童女，會從延遲辰光當中所陷入个沉睡裡向，俾「喚醒」起來。若是伊拉毋肯因著上帝藉自二〇二三年七月以來所發出个文章所傳个信息來醒悟，上帝就會容讓「異端」「進入伊拉中間」，藉著一個篩選个過程，完成麥子同稗子个分離。阿拉現今正佇該個篩選个過程當中。
There are three options available to those who have been following in the controversy of the correct identification of Modern Rome. One option is that the United States is Modern Rome, the other is that the papal power is Modern Rome and the third option is that both of the previous positions are incorrect and some other power is represented by the robbers of Daniel’s people who exalt themselves, fall, and establish the vision in verse fourteen of Daniel chapter eleven.
对于一直跟从关于“现代罗马”正确认定之争论个辰光个人，有三种可能个选择。一种选择是：美国就是现代罗马；另一种是：教皇权势就是现代罗马；第三种选择是：前头两种立场侪勿正确，而《但以理书》第十一章第十四节里向所讲个异象，乃是由但以理百姓当中自高自大、终归倾倒、并要建立异象个强盗所代表个另外一种权势。
I contend that the disagreement of whether Modern Rome is the papal power or the United States, has been allowed to be introduced into this movement for the purpose of forcing His people to study His prophetic word. God has brought about this controversy in a manifestation of His mercy. I contend the disagreement is more about preparing His people for the coming crisis than simply identifying who is right and who is wrong about Modern Rome. The disagreement was allowed and designed by God to demonstrate, for any who wish to see, that their own personal understanding of His prophetic word is incomplete or incorrect. The controversy is therefore evidence of God’s mercy.
我主张：关于“现代罗马”究竟系教皇权势，抑或系美国，迭个分歧之所以会被容许引入到迭场运动当中，乃是为着迫使伊个子民去研究伊个预言之道。上帝使迭场争议发生，乃是伊怜悯个一种彰显。我主张：迭个分歧，更主要是为着预备伊个子民去面对将临个危机，并弗是单单为着认定，关于“现代罗马”，到底啥人对、啥人弗对。迭个分歧之所以被上帝所容许、所设计，乃是为着向一切愿意看个人显明：伊拉各人对伊预言之道个个人理解，乃是不完全个，或者是错误个。故此，迭场争议就是上帝怜悯个凭据。
The controversy not only involves the identification of who is the power represented by the robbers of thy people, but also whether the methodology of line upon line that both sides of the controversy profess to uphold is being properly applied. The prophetic rules associated with the methodology of line upon line includes special prophetic principles which will be part of the sifting process of the wheat and tares. Three elements of the methodology of line upon line which I contend are being misunderstood in this current controversy are Christ as the Truth, and Christ as Alpha and Omega, and a triple application of prophecy.
該場爭議弗單牽涉着「爾民中強盜」所表徵个權勢究竟係何方，亦牽涉着爭論雙方所自稱維持个「一句一句」之方法，阿係得着恰當个運用。與「一句一句」此方法相聯个預言規則，包含若干特殊个預言原則；此等原則，將成為麥子搭稗子篩分過程个一部分。吾所主張、喺當前此場爭議當中遭着誤解个「一句一句」方法之三項要素，乃係：基督作為真理，基督作為阿拉法搭俄梅戛，以及預言个三重應用。
Ultimately those who hold to an incorrect understanding of verse fourteen of Daniel eleven will be found to be basing their doctrinal position upon a private interpretation.
末後，凡執守《但以理書》十一章十四節之錯誤理解者，終必顯明其教義立場乃係建立於私意解經之上。
We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts: Knowing this first, that no prophecy of the scripture is of any private interpretation. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost. 2 Peter 1:19–21.
我伲还有得着一项更加确实个预言之道；侬伲留心伊，正如留心一盏照亮黑暗之处个灯，直等到天发亮，晨星在侬伲心里升起，这是好得很个。第一要晓得，经上个一切预言，并弗是出于私意个解说。因为预言从来弗是出于人个意思；乃是神个圣人，被圣灵感动，说出神个话。彼得后书 1:19–21。
In the controversy over verse fourteen, an example of what I understand to be a “private interpretation” is found in The Great Controversy.
關於第十四節个爭論，喺《善惡之爭》裡，弗現了一個照我所理解个「私意解經」个例子。
“As the Sabbath has become the special point of controversy throughout Christendom, and religious and secular authorities have combined to enforce the observance of the Sunday, the persistent refusal of a small minority to yield to the popular demand will make them objects of universal execration. It will be urged that the few who stand in opposition to an institution of the church and a law of the state ought not to be tolerated; that it is better for them to suffer than for whole nations to be thrown into confusion and lawlessness. The same argument many centuries ago was brought against Christ by the ‘rulers of the people.’ ‘It is expedient for us,’ said the wily Caiaphas, ‘that one man should die for the people, and that the whole nation perish not.’ John 11:50. This argument will appear conclusive; and a decree will finally be issued against those who hallow the Sabbath of the fourth commandment, denouncing them as deserving of the severest punishment and giving the people liberty, after a certain time, to put them to death. Romanism in the Old World and apostate Protestantism in the New will pursue a similar course toward those who honor all the divine precepts.” The Great Controversy, 615.
「当安息日已经成为整个基督教世界中特别争议个焦点，而宗教搭世俗个掌权者又联合起来，强制人遵守礼拜日个辰光，一小撮少数人若一直坚决弗肯向大众个要求让步，就会成为普天下所咒诅个对象。人会极力主张：几个站勒教会制度搭国家法律对立面个人，弗应当受容忍；叫伊拉受苦，总比叫整个国家陷入混乱搭无法无天更好。一样个论调，许多世纪以前，也曾被『百姓个官长』拿来攻击基督。狡猾个该亚法讲：『我拉一个人替百姓死，免得通国灭亡，倒也是有益个。』约翰福音 11:50。迭个论调会显得无可辩驳；末后，总要有一道谕令发出来，攻击仔细尊第四条诫命之安息日个人，宣告伊拉应当受最严厉个刑罚，并且过了一定个时期以后，准许百姓把伊拉处死。旧世界个罗马教，同新世界背道个更正教，也会向一切尊崇上帝全部诫命个人，采取相像个手段。」《善恶之争》，615页。
“Christendom” represents the worldwide community of Christians or the collective body of Christian-majority countries and cultures. The term is often used to denote the parts of the world where Christianity is the dominant religion and has significantly influenced the culture, laws, and social norms. Christendom encompasses the global expanse of Christianity in terms of its followers, cultural impact, and historical significance. Without removing the repetition that exists in the Ellen White CD-ROM, the word Christendom occurs one hundred and seventy-six times. Geographically Sister White identifies that Christendom in general represents Europe and the Americas. In the context of Sister White Europe is identified as the Old World and the Americas are the New world.
“基督教世界”代表全世界基督徒个共同体，抑是由基督教占多数个国家搭文化所组成个总体。迭个词常常用来指称世界浪向基督教做主要宗教、并且对文化、法律搭社会规范发生重大影响个所在。基督教世界包括基督教喺信徒人数、文化影响搭历史意义方面个全球范围。照艾伦·怀特 CD-ROM 里向原有个重复弗删脱来算，“基督教世界”迭个词总共出现了一百七十六次。就地理方面来讲，怀特姊妹指出，基督教世界一般是代表欧洲搭美洲。喺怀特姊妹个语境当中，欧洲被认定为“旧世界”，而美洲则是“新世界”。
“But the beast with lamblike horns was seen ‘coming up out of the earth.’ Instead of overthrowing other powers to establish itself, the nation thus represented must arise in territory previously unoccupied and grow up gradually and peacefully. It could not, then, arise among the crowded and struggling nationalities of the Old World—that turbulent sea of ‘peoples, and multitudes, and nations, and tongues.’ It must be sought in the Western Continent.
「毋過，嗰隻有羊羔樣角个獸，係畀看見『對地裏向上起來』。伊毋係藉着推翻別樣權勢來建立自家；照此所表明个國度，必定係興起勒先前無人佔據个地方，而且漸漸、太平咁長成。故此，伊就弗可能興起勒舊世界箇些擠擠攘攘、相爭相鬥个列國當中——就是嗰片動盪个海，亦即『眾民、眾人、列國、方言』。一定愛到西方大陸去尋。」
“What nation of the New World was in 1798 rising into power, giving promise of strength and greatness, and attracting the attention of the world? The application of the symbol admits of no question. One nation, and only one, meets the specifications of this prophecy; it points unmistakably to the United States of America.’ The Great Controversy, 441.
「新世界裏向个一國，係1798年正在興起掌權，顯出力量搭偉大个前途，並且吸引普天下个注意？个象徵个應用，並無啥疑問。只一國，而且獨獨只一國，符合此預言个各項特徵；伊無可誤認地指向美利堅合眾國。」《善惡之爭》，441頁。
The last sentence in the paragraph we are considering has been employed to suggest that “Romanism in the Old World and apostate Protestantism in the New” is identifying “Romanism of the Old World” as the papacy during the Dark Ages, and the United States (apostate Protestantism) as Modern Rome, represented by the phrase “apostate Protestantism in the New.” The “Old” is defined as past history, and the “New” is defined as modern or current history. That application wrest Sister White’s established understanding of both Christendom and the Old and New world.
㑚拉所考察个該段落裏向末一句，曾經俾人拿來暗示：「舊世界個羅馬教制度同新世界個背道新教」，乃是將「舊世界個羅馬教制度」認作黑暗時代個教皇制度，而將美國（背道個新教）認作現代羅馬，由「新世界個背道新教」此語來表明。「舊」被界定為過去個歷史，「新」被界定為近代抑或現今個歷史。此種套用，乃是曲解懷愛倫姊妹對於基督教世界以及舊世界同新世界所一向確立个理解。
Those who apply the sentence in terms of past and future history, identify “a private interpretation” in direct contradiction to Sister White’s intended meaning. The claim is that the “Old World” represents past history and the “New” represents modern or current history (New).
凡係按着過去佮將來个歷史來運用該句話个人，實在係用直接違背懷姊妹本意个方式，去認定「私意个解釋」。彼種主張講，「舊世界」代表過去个歷史，而「新世界」代表現代抑或現今个歷史（新）。
The passage says, “will pursue.” Romanism and apostate Protestantism “will pursue a similar course toward those who honor all the divine precepts.” The Old World in the passage is Europe and the New world is the Americas. Sister White is teaching that the entire world is to be confronted by the Sunday law test, and that Romanism will lead out in the persecutions in Europe and apostate Protestantism will lead out in persecutions in the Americas. The Americas and Europe are what is defined as “Christendom.” Both Romanism and apostate Protestantism “will pursue a similar course toward those who honor all the divine precepts.”
該段落講：「會追逼。」天主教制同背道个新教「會對一切尊重上帝諸般誡命个人，採取相仿个行徑。」該段落裡向个舊世界是歐洲，新世界是美洲。懷師母教導講，禮拜日法个試驗會臨到全世界；並且天主教制會率先於歐洲發動逼迫，背道个新教會率先於美洲發動逼迫。美洲同歐洲，就是所定義个「基督教世界」。天主教制同背道个新教，攏「會對一切尊重上帝諸般誡命个人，採取相仿个行徑。」
“Will pursue” is identifying a future action by both powers, and it is grammatically impossible to suggest that Romanism of the Old World is the papal power of the Dark Ages. The persecution carried out by both powers is future tense. The definition of the phrase is “will pursue” and it means to follow or chase after something with the intention of achieving or attaining it. It implies a future action where an individual or group is committed to actively seeking a goal or objective.
“會追逐”个講法指出兩股勢力㑚將來个行動，從文法上講，絕對弗可能拿舊世界个羅馬主義講成就是黑暗時代个教皇權。兩股勢力所施行个逼迫，攏是將來時。這句話个定義就是“會追逐”，意思是為着達成或者取得某樣物事，跟牢或者追趕伊。伊含有將來个行動个意思，就是講某一個人或者某一個群體，決意積極去尋求一個目標或者宗旨。
The phrase can be applied in various contexts: “She will pursue a career in medicine,” meaning she plans to work towards becoming a medical professional. “He will pursue a degree in engineering,” indicating he intends to study engineering at a higher educational institution. “The team will pursue the project until completion,” suggesting the team will continue working on the project until it is finished. “They will pursue legal action against the company,” meaning they intend to take legal steps to address a grievance or seek justice. Overall, “will pursue” implies determination, commitment, and a clear intention to achieve a specific goal or outcome in the future.
箇個短語可以用勒各樣語境當中：“伊將要從事醫學職業”，意思是伊打算朝成為醫學專業人士个方向努力。“伊將要攻讀工程學位”，表示伊有意勒高等教育機構裡向學習工程學。“箇個團隊將要把箇項目做到底，直到完成”，暗示箇個團隊會繼續進行箇項目，直到其完成。“伊拉將要對該公司採取法律行動”，意思是伊拉打算採取法律步驟，來處理一項申訴抑或尋求公義。總體來講，“將要追求”意味住決心、委身，以及對將來達成某一具體目標抑或結果个明確意向。
The private interpretation that is employed to teach that Romanism of the Old World is past history, is thereafter employed as a plank to uphold an incorrect application of a triple application of prophecy. It argues that the triple application of Rome represents pagan Rome, followed by papal Rome and then the United States as the third of the three Rome’s. A very similar flawed application was employed shortly after September 11, 2001, when a group separated from the movement over the book of Joel.
用来宣讲旧世界个罗马主义已经成为过去历史个私意解释，随后又被当作一块跳板，拿来支撑对预言“三重应用”个错误套用。伊主张，罗马个三重应用系指异教罗马，其后是教皇罗马，末后则是作为三者中第三个“罗马”个美国。一个极其相像个错误应用，曾于 2001 年 9 月 11 日之后弗久被采用；当时有一班人因着《约珥书》个问题，从此运动当中分离出去。
The controversy then began at a camp meeting in Canada where the triple application of the three woes was incorporated into the book of Joel to teach that Islam of the third woe was the nation that came against the land in verse six of chapter one. That nation is papal Rome, but a private interpretation was introduced claiming the nation was Islam. The triple application of three woes had established Islam as the power of September 11, 2001, and the new private interpretation insisted the papal power of Joel chapter one was actually Islam. A private interpretation that rejected the correct identification of papal power in the book of Joel was bolstered up by an incorrect application of the three woes. Now a private interpretation setting aside the papal power for the United States is being introduced.
箇場爭議，起先係喺加拿大一場營會當中開始个；當時，有人將「三樣禍患」个三重應用納入《約珥書》裡，教導講第三樣禍患當中个伊斯蘭，就係第一章第六節所講、起來攻擊此地个國民。該國民其實係教皇羅馬；但有人引進了一種私人解經，聲稱該國民乃係伊斯蘭。「三樣禍患」个三重應用，本來已經將伊斯蘭確立為二〇〇一年九月十一日个勢力；而這種新个私人解經又堅持講，《約珥書》第一章裡个教皇勢力，實際上就係伊斯蘭。一種否認《約珥書》當中對教皇勢力之正確認定个私人解經，又因對「三樣禍患」个錯誤應用而被扶持起來。如今，另有一種將教皇勢力擱置一邊，轉而以美國取代之个私人解經，正被引進。
The thing that hath been, it is that which shall be; and that which is done is that which shall be done: and there is no new thing under the sun. Is there anything whereof it may be said, See, this is new? it hath been already of old time, which was before us. Ecclesiastes 1:9, 10.
已經有過个事，還是將來要有个事；已經做過个事，還是將來要做个事；日光之下，並無新事。哪樣物事好講：「看啊，箇是新个」？佢早已在古時有過，就是在我儕以前个。傳道書 1:9, 10。
The controversies of the last days include the repetition of old controversies, and Daniel chapter eleven has the controversy of Uriah Smith placing his private interpretation upon the symbol of the king of the north. In so doing he manufactured an understanding of Daniel chapter eleven that only produced darkness. In these last days the controversies that are repeated are especially identifying the fruit of applying private interpretations to established truth. This is what Smith did in his book, Daniel and the Revelation. This is what was done in the controversy in the book of Joel, and it is the same dynamics that are being employed when one paragraph from The Great Controversy avoids the definition within the world and within the writings of Ellen White as to what “Christendom” represents, along with the rejection of the basic rules of grammar that identify the phrase “will pursue” identifies a future event. From that point of reference, the flawed concept that the “Old World” is the history of the papal power from 538 unto 1798, is then used to argue against the established understanding of the definition of a triple application of prophecy.
末日个争议包含了老争议个重演，丹以理书十一章也有乌利亚·史密斯将伊私下个解释加勒“北方王”个表号上个争议。伊介样做，就造出一种对丹以理书十一章个理解，只生出黑暗。到勒介些末后个日脚，所重演个争议，特别显明将私下个解释应用到已经建立个真理上所结出个果子。介就是史密斯勒伊个《但以理与启示录》里所做个事。介也是《约珥书》个争议里所做个事；同样个运作方式，也正当有人拿《善恶之争》里个一段话，回避“Christendom”所代表个意义——无论勒世间通常个定义里，还是勒爱伦·怀特个著作里——并且同时弃绝文法个基本规则；因为“will pursue”介个词组所指明个，是一个将来个事件。自介个立足点出发，便拿“旧世界”就是自538年到1798年教皇权势之历史介个错误观念，来争辩反对那已经确立个、关于预言三重应用之定义个理解。
“All that God has in prophetic history specified to be fulfilled in the past has been, and all that is yet to come in its order will be. Daniel, God’s prophet, stands in his place. John stands in his place. In the Revelation the Lion of the tribe of Judah has opened to the students of prophecy the book of Daniel, and thus is Daniel standing in his place. He bears his testimony, that which the Lord revealed to him in vision of the great and solemn events which we must know as we stand on the very threshold of their fulfillment.
“凡是上帝在預言歷史當中所指定、應驗於過去个，攏已經應驗；凡是照伊个次序猶未來到个，也總會來到。上帝个先知但以理，站勒伊該站个所在。約翰也站勒伊該站个所在。勒《啟示錄》當中，猶大支派个獅子已經向研讀預言个人打開但以理个書，因此，但以理是站勒伊該站个所在。伊作見證，就是主在異象當中向伊所啟示个偉大而莊嚴个事件；當我伲站勒其應驗个正門檻口个辰光，這一切是我伲必須曉得个。”
“In history and prophecy the Word of God portrays the long continued conflict between truth and error. That conflict is yet in progress. Those things which have been, will be repeated. Old controversies will be revived, and new theories will be continually arising. But God’s people, who in their belief and fulfillment of prophecy have acted a part in the proclamation of the first, second, and third angels’ messages, know where they stand. They have an experience that is more precious than fine gold. They are to stand firm as a rock, holding the beginning of their confidence steadfast unto the end.” Selected Message, book 2, 109.
“㗎历史搭预言当中，上帝个道描画出真理搭谬误之间悠长持续个争战。㗎场争战到如今还勒进行。凡是先前发生过个事，后首还要重演。旧个争论还要再被挑起，新个理论也要不断兴起。不过，上帝个子民，伊拉因着对预言个信受搭应验，曾经参与宣告第一位、第二位搭第三位天使个信息，晓得自家立勒啥个所在。伊拉有一种经历，比精金还要宝贵。伊拉应当像磐石一样坚定站牢，持守起初个确信，一直到底。”《信息选粹》卷二，109。
It can be easily demonstrated that Sister White identifies Paul’s “beginning of their confidence,” as the foundational truths of Adventism. The Millerites taught the robbers of thy people was the papal power, and from 1989 onward the movement of the one hundred and forty-four thousand has repeatedly identified the same understanding of the symbol as did the Millerites. There is now a “new theory” as to who the robbers of thy people are, and it has revived an old controversy in the sense that it uses an incorrect identification of an established prophetic symbol to build a prophetic model that is erected upon sand. Whether it was Smith’s private interpretation, or the false application of the nation in Joel chapter one, or the identification of the United States as Modern Rome; all three fallacies attack the correct understanding of papal Rome in the last days, and in so doing they attack the symbol that establishes the prophetic vision that identifies whether God’s people perish or live.
阿拉容易就能证明，怀爱伦姊妹将保罗所讲个“伊拉信心个起头”，认作复临信仰个根基真理。米勒派教导讲，“你百姓中个强盗”就是教皇权势；自一九八九年以来，一百四十四千人个运动也一再指明，对此象征个理解，正同米勒派一样。现在关于“你百姓中个强盗”究竟是啥人，出来了一种“新理论”；伊又使一桩旧争论重新活起来，因为伊拿对一个既已确立个预言象征个错误认定，去建立一个预言模型，而此模型乃是造勒沙土之上。无论是史密斯个私人解释，还是对《约珥书》第一章中国家个错误应用，抑或将美国认定为现代罗马；此三样谬误，侪攻击末后日子里对教皇罗马个正确理解；而伊拉这样做，也就是攻击那个奠定预言异象个象征，而此异象乃辨明上帝个百姓究竟是灭亡还是存活。
In the future Romanism in Europe and apostate Protestantism in the Americas “will pursue” persecution of Sabbath-keepers as has been done throughout sacred history.
将来，欧洲个罗马公教主义并美洲个背道新教，“会追逼”守安息日个人，正如整个圣史当中一向所做个一样。
“God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting. Believers are not to rest in suppositions and ill-defined ideas of what constitutes truth.” Gospel Workers, 299.
「上帝会激动伊个子民；若是别样办法失效，异端就会进到伊拉中间，借此筛净伊拉，把糠秕同麦子分开。主呼召一切相信伊话语个人，从睡眠里醒过来。宝贵个亮光已经来到，正合此时之需。这是《圣经》个真理，显明眼前就临到阿拉个危险。这亮光应当引导阿拉勤勉查考《圣经》，并且对于阿拉所持守个立场，作极其严谨个考验。上帝要一切真理个各面同各样立场，都在祷告同禁食之中，受到彻底而恒久个查究。信徒弗应当安歇于臆测同含糊弗清、对于何为真理个观念之中。」《福音工人》，299。
We will continue these thoughts in the next article.
阿拉将会勒下篇文章里继续讲论这些思想。