We are currently addressing the prophetic line of the controversies within Advent history that have taken place concerning the various symbols of Rome. We are currently addressing “the daily” in the book of Daniel. That controversy represents a rejection of the foundations of Adventism, the rejection of the authority of the Spirit of Prophecy, and the rejection of the messenger that was chosen by God. Rejecting the work of Miller also represents a rejection of the instruction that had been given to Miller by heavenly angels, who led Miller to his understanding of the message produced by the increase of knowledge when the book of Daniel was unsealed in 1798.
阿拉现今正在讲论复临运动历史当中、有关罗马各样表号所引起争议个预言线。阿拉现今正在讲论但以理书里向个“常献个”。该场争议，代表着对复临信仰根基个拒绝，对预言之灵权威个拒绝，并对上帝所拣选个使者个拒绝。弃绝米勒个工作，也同样代表着对天使所赐拨米勒个训示个拒绝；正是该些天上个使者，引导米勒明白了因知识增长而产生个信息，就是但以理书于1798年被开启之后所显明个信息。
Those that reject the truth identifying the power (pagan Rome) that restrained the papal power from being revealed in Second Thessalonians, manifest that they do not love the truth, and for rejecting the love of truth, they receive a lie. The lie in turn brings strong delusion upon them. The lie is the cause, and the strong delusion they receive is the effect. The lack of love of the truth is their motivation. The lie represents the choice of a pluralistic acceptance of biblical doctrine, as opposed to those who believe in absolute truth. This is why Isaiah’s representation of Paul’s strong delusion is represented as delusions, not simply a delusion. The other class are those who do love the truth, accept the premise of absolute truth, and are identified by Isaiah as those who tremble at God’s word.
凡拒绝承认《帖撒罗尼迦后书》里所指明、拦阻教皇权势显露个能势力（异教罗马）个真理个人，就显明伊拉弗爱真理；伊拉因着拒绝对真理个爱，就领受一个谎言。该谎言转过来，就使伊拉陷入强烈个迷惑。谎言是因，伊拉所领受个强烈迷惑是果。弗爱真理，便是伊拉个动机。该谎言所代表个，是对《圣经》教义采取多元并纳个拣选，迥乎信绝对真理个人。此所以《以赛亚书》对保罗所讲个“强烈迷惑”个表述，会写作“迷惑”个复数，而弗是单单一个迷惑。另有一等人，却是爱真理个，接受绝对真理个前提，并且在《以赛亚书》里被指认为对上帝之道战兢个人。
Thus saith the Lord, The heaven is my throne, and the earth is my footstool: where is the house that ye build unto me? and where is the place of my rest? For all those things hath mine hand made, and all those things have been, saith the Lord: but to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word. He that killeth an ox is as if he slew a man; he that sacrificeth a lamb, as if he cut off a dog’s neck; he that offereth an oblation, as if he offered swine’s blood; he that burneth incense, as if he blessed an idol. Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before mine eyes, and chose that in which I delighted not. Hear the word of the Lord, ye that tremble at his word; Your brethren that hated you, that cast you out for my name’s sake, said, Let the Lord be glorified: but he shall appear to your joy, and they shall be ashamed. Isaiah 66:1–5.
耶和华格能讲：天是我格宝座，地是我格脚凳；侬替我造格屋舍勒里向？我安息格所在勒里向？因为这一切侪是我手所造，这一切也就有了，耶和华讲；不过我所垂看格，是迭号人，就是贫穷、心灵痛悔、又因我格话而战兢格人。宰牛格，好像杀人；献羊为祭格，好像拗断狗颈；献供物格，好像献猪血；烧香格，好像祝福偶像。一点勿错，伊拉拣选了自家格道路，伊拉格心里欢喜伊拉格可憎恶之事。我也要拣选伊拉格迷惑，叫伊拉所怕格临到伊拉；因为我呼召格辰光，无人答应；我讲话格辰光，伊拉勿听；反倒勒我眼前行恶，拣选我勿欢喜格事。凡因伊格话而战兢格人哪，侬拉要听耶和华格话；侬拉格弟兄，就是为我格名恨恶侬拉、赶逐侬拉格，曾讲：愿耶和华得荣耀；但伊必要显现，叫侬拉喜乐，伊拉却要蒙羞。以赛亚书 66:1–5。
Those who tremble at God’s Word are the outcasts of Israel, who in the last days are those who are represented as the ensign.
凡因 神个道而战兢个宁，就是以色列个弃民；到末後个日子，伊拉就是所表明为旗号个人。
And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:12.
伊要为列国树起一面旌旗，聚集以色列个被赶散者，并且从地之四角招聚犹大个分散者。以赛亚书 11:12。
God identifies that it is He who made the house that the class who are presenting corrupted offerings claim to have made. It is that house they trust in when they proclaim “the temple of the Lord are these.”
上帝指明，乃是伊自家建造了嗰座殿，然而獻上敗壞祭物个那一班人，反倒聲稱是伊拉所造个。伊拉所倚靠个，就是嗰座殿；當伊拉宣稱「這些就是耶和華个殿」个辰光，所信賴个正是這座殿。
Stand in the gate of the Lord’s house, and proclaim there this word, and say, Hear the word of the Lord, all ye of Judah, that enter in at these gates to worship the Lord. Thus saith the Lord of hosts, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place. Trust ye not in lying words, saying, The temple of the Lord, The temple of the Lord, The temple of the Lord, are these. Jeremiah 7:2–4.
立勒耶和华殿个门口，勒该搭宣告仔句话，说：凡从该些门进去敬拜耶和华个犹大人啊，侬等要听耶和华个话。万军之耶和华、以色列个 神阿能讲：侬等着改正自家个行为搭所行个事，我就会使侬等仍旧住勒该个所在。侬等弗要信靠虚谎个话，说：该是耶和华个殿，耶和华个殿，耶和华个殿。耶利米书 7:2–4。
Those who “trust” in lying words, are those who believe a lie. The house which the Lord built was raised upon the foundation which He also made. The class who refused to answer when God called, chose their own ways and delighted in abominations. They chose “ways,” and “abominations,” in the plural, when Jeremiah stated that there was only one way to walk within.
凡「倚靠」虛謊言語个人，就是信从谎言个人。主所建造个殿，乃是立在伊自家所设立个根基上。彼一等人，当上帝呼召辰光弗肯应答，倒拣选伊拉自家个诸般道路，且以诸般可憎恶个事为乐。伊拉所拣选个是复数个「道路」同「可憎恶个事」；然而耶利米却讲明，里向行走个路只有一条。
Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Therefore hear, ye nations, and know, O congregation, what is among them. Hear, O earth: behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not hearkened unto my words, nor to my law, but rejected it. To what purpose cometh there to me incense from Sheba, and the sweet cane from a far country? your burnt offerings are not acceptable, nor your sacrifices sweet unto me. Jeremiah 6:16–20.
所以耶和华阿样讲：尔等立勒路口，看啊，问古早个路径，哪一条是善道，便行勒其间；阿拉个魂灵就必得着安息。只是伊拉讲：阿拉勿肯行勒其间。阿拉也设立守望个人管教尔等，讲：要听号角个声音。只是伊拉讲：阿拉勿肯听。所以列国啊，尔等要听；会众啊，要晓得伊拉中间有啥个事。大地啊，要听：看哪，我要降祸勒此百姓身上，就是伊拉意念所结个果子；因为伊拉勿听从我个话，也弃绝我个律法。示巴个香料，从远方来个甘蔗，为啥个归到我这里来呢？尔等个燔祭，我勿悦纳；尔等个祭物，也勿蒙我喜悦。耶利米书 6:16–20。
In chapter fifteen, Jeremiah calls the evil congregation that would not hearken, though they had ears, the “assembly of mockers.” This congregation was given a “watchman” in both the history of the first and second angels’ messages, and again in the history of the third angel, but they refused to walk in the good way, which is the old paths. Instead, they walked in the “ways.” For this reason, Isaiah identifies that God will choose multiple delusions, for they chose a plurality of false paths instead of the absolute way of the old paths. As with Isaiah’s testimony the assembly of mockers’ worship is rejected by the Lord. Sister White directly associates Isaiah’s plurality of delusions with Paul’s strong delusion, and she places it in the context of the rejection of the foundational truths, the foundation which the Lord built and builds His house upon.
勒第十五章里，耶利米称呼其些有耳弗肯听个邪恶会众为「讥诮人个会众」。勒头一位搭第二位天使信息个历史当中，并且再勒第三位天使个历史当中，此会众都蒙赐下一个「守望个」；然而伊拉却弗肯行勒善道之中，就是古道。相反，伊拉行勒「诸道」之中。为着此个缘故，以赛亚指出，上帝会拣选多般个迷惑；因为伊拉所拣选个，是虚假路径个多数，而弗是古道所指个绝对之道。正如以赛亚个见证所显明个一样，讥诮人会众个敬拜为主所弃绝。怀姊妹直接将以赛亚所说迷惑个多数，搭保罗所说个强烈迷惑联系起来，并且将其安放勒弃绝根基真理个背景里；此根基，乃是主从前建造、并且现今仍建造伊个家所凭据个根基。
“One who sees beneath the surface, who reads the hearts of all men, says of those who have had great light: ‘They are not afflicted and astonished because of their moral and spiritual condition.’ Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.
「鉴察表面以下之事、洞悉众人心肠者，论到那些曾得大光照之人讲：『伊拉并弗因自家个道德搭灵性光景受痛苦、受惊愕。』是格，伊拉拣选了自家个道路，伊拉个心灵以伊拉个可憎之事为乐。我也要拣选伊拉个迷惑，使伊拉所惧怕个临到伊拉；因为我呼召个辰光，呒没人应答；我讲话个辰光，伊拉弗听；反倒在我眼前行恶，拣选我所弗喜悦个事。』『上帝要使伊拉生发强烈个迷惑，叫伊拉信从虚谎，』因为『伊拉弗领受真理个爱，使伊拉可以得救，』『反倒喜爱弗义。』以赛亚书66:3, 4；帖撒罗尼迦后书2:11, 10, 12。」
“The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’
天頂个教師問道：「還有啥個更強个迷惑，會欺哄人个心思，勝過這等假裝：自以為儂是在對个根基浪建造，並且 神悅納儂个作為；其實儂卻是照屬世个權術做出許多事，並且得罪耶和華？啊，這實在是極大个欺騙，是一種叫人著迷个迷惑；當那些曾經認識真理个人，錯把敬虔个外貌當作其中个靈與能力；當佢拉自以為富足，財物增添，一樣都勿缺，其實樣樣都缺个辰光，這種迷惑就霸佔了人个心思。」
“God has not changed toward His faithful servants who are keeping their garments spotless. But many are crying, ‘Peace and safety,’ while sudden destruction is coming upon them. Unless there is thorough repentance, unless men humble their hearts by confession and receive the truth as it is in Jesus, they will never enter heaven. When purification shall take place in our ranks, we shall no longer rest at ease, boasting of being rich and increased with goods, in need of nothing.
“上帝對伊忠心个僕人，就是守牢自家衣裳無玷污个，並無改變。毋過，許多人儕正在喊：‘平安穩妥，’其時忽然个毀滅卻要臨到伊拉頭上。若無徹底个悔改，若人弗肯藉著認罪來自卑其心，並照耶穌裡面真理本來个樣式來領受真理，伊拉就決弗會進入天國。等到潔淨發生在我儕中間个辰光，我儕就弗會再安逸自恃，誇口自家富足、財物增添，甚麼攏無缺。”
“Who can truthfully say: ‘Our gold is tried in the fire; our garments are unspotted by the world’? I saw our Instructor pointing to the garments of so-called righteousness. Stripping them off, He laid bare the defilement beneath. Then He said to me: ‘Can you not see how they have pretentiously covered up their defilement and rottenness of character? ‘How is the faithful city become an harlot!’ My Father’s house is made a house of merchandise, a place whence the divine presence and glory have departed! For this cause there is weakness, and strength is lacking.’” Testimonies, volume 8, 249, 250.
“啥人能够照实讲：‘我拉个金子是经火试炼过个；我拉个衣裳弗曾沾染世俗’？我看见我拉个导师指着所谓个义袍。伊把伊拉剥脱脱，便显出底下个污秽。后来伊对我讲：‘侬难道看弗出伊拉是怎样假充门面，把自家个污秽同品格个朽烂遮盖起来个么？“忠信个城，哪能变做娼妓了呢！”我父个殿竟变做买卖个屋；成了一处神圣个同在同荣耀已经离开个所在！为着这一桩缘故，就有了软弱，力量也缺少了。’”《证言》卷八，249，250。
In the passage, Jeremiah’s assembly of mockers is identified as Laodiceans, who are foolish virgins.
㧟該段經文裡，耶利米所聚集个嗤笑者，乃是老底嘉人，也就是愚拙个童女。
“The state of the Church represented by the foolish virgins, is also spoken of as the Laodicean state.” Review and Herald, August 19, 1890.
「由愚拙个童女所表明个教会景况，也曾经被称作老底嘉个景况。」《Review and Herald》，1890年8月19号。
The foolish virgins manifest their lack of oil at the arrival of the Midnight Cry, when they receive a delusion that aligns with their own previous choice of which way to take, while rejecting Jeremiah’s old paths. The old paths are where rest and refreshing are to be found, and the rest and refreshing is the latter rain.
愚拙个童女，勒半夜呼声来到个辰光，显明伊拉缺少油；因着伊拉先前自家拣定要走个路向，就领受了一种同伊拉拣选相合个迷惑，同时弃绝了耶利米所讲个古道。古道乃是安息同苏醒个所在，而安息同苏醒就是晚雨。
“I was pointed down to the time when the third angel’s message was closing. The power of God had rested upon His people; they had accomplished their work and were prepared for the trying hour before them. They had received the latter rain, or refreshing from the presence of the Lord, and the living testimony had been revived. The last great warning had sounded everywhere, and it had stirred up and enraged the inhabitants of the earth who would not receive the message.” Early Writings, 279.
「我受指示，得见第三位天使信息将要收束个辰光。上帝个能力曾经安息勒伊个子民身上；伊拉已经完成了伊拉个工作，也为摆勒伊拉面前个试炼辰光预备好了。伊拉已经领受了晚雨，或者讲，从主面前来个苏醒；而活个见证也已经复兴。末后一趟大警告已各处响起，并且激动了、也触怒了地上个居民，就是阿拉勿肯领受此信息个人。」《早期著作》，279。
It is during the outpouring of the Holy Spirit that the strong delusion is poured out upon the foolish Laodicean virgins who do not love the truth, and therefore chose a lie to believe instead of the truth. The rejection of the truth is equated with rejecting the law, for God’s law is embodied in His prophetic rules.
正當聖靈澆灌个辰光，嗰種强烈个迷惑也澆落勒愚拙个老底嘉童女身浪；伊拉弗愛真理，所以揀着相信謊言，弗肯相信真理。棄絕真理就等於棄絕律法，因為上帝个律法具體體現勒伊个先知性規則當中。
“Revelation is not the creation or invention of something new, but the manifestation of what was, until revealed, unknown to human beings. The great and eternal truths contained in the gospel are revealed through diligent searching and humbling of ourselves before God. The divine Teacher leads the mind of the humble seeker for truth; and by the Holy Spirit’s guidance, the truths of the Word are made known to him. And there can be no more certain and efficient way of knowledge than in being thus guided. The promise of the Saviour was, ‘When he, the Spirit of truth, is come, he will guide you into all truth.’ It is through the impartation of the Holy Spirit that we are made to understand the Word of God.
“启示弗是创造抑是发明啥个新物事，乃是将向来对人类未知、直到被启示辰光才显明个事体彰显出来。福音里所含个伟大永恒真理，乃是藉着殷勤查考，并且喺上帝面前自卑，才得着启示。神圣个教师引导谦卑寻求真理者个心思；并且藉着圣灵个引导，圣言个真理就对伊显明。再也呒没比恁般受引导更确实、更有效个得知识之道。救主个应许是：‘真理个圣灵来个辰光，伊要引导恁到一切真理里向去。’我伲之所以会明白上帝个圣言，乃是藉着圣灵个分赐。”
“The psalmist writes, ‘Wherewithal shall a young man cleanse his way? by taking heed thereto according to thy word. With my whole heart have I sought thee: O let me not wander from thy commandments. . . . Open thou mine eyes, that I may behold wondrous things out of thy law.’
詩篇作者寫道：「少年人用啥個來潔淨伊个行徑？就是照儂个話謹守自家个路。 我一心尋求儂；求儂弗要叫我偏離儂个誡命…… 求儂開我个眼睛，叫我得以看見儂律法當中奇妙个事。」
“We are admonished to seek for the truth as for hid treasure. The Lord opens the understanding of the true seeker after truth; and the Holy Spirit enables him to grasp the truths of revelation. This is what the psalmist means when he asks that his eyes may be opened to behold wondrous things out of the law. When the soul pants after the excellencies of Jesus Christ, the mind is enabled to grasp the glories of the better world. Only by the aid of the divine Teacher can we understand the truths of the Word of God. In Christ’s school we learn to be meek and lowly because there is given to us an understanding of the mysteries of godliness.” Sabbath School Worker, December 1, 1909.
「阿拉受劝勉，要寻求真理，好像寻求隐藏个珍宝一样。主向真实寻求真理个人开启伊个悟性；圣灵也使伊能够领会启示个真理。这就是诗篇作者所讲个意思；伊求上帝开伊个眼睛，叫伊能从律法当中看见奇妙个事。当灵魂切慕耶稣基督个卓越荣美辰光，心思就得以领会更美世界个荣耀。只有靠着神圣教师个帮助，阿拉才懂得上帝圣言个真理。阿拉在基督个学堂里学会温柔谦卑，因为有对敬虔奥秘个悟性赐给了阿拉。」《安息日学工人》，1909年12月1日。
To reject the message or the methodology of the latter rain is to reject the law of God. When Jeremiah stated that “they have not hearkened unto my words, nor to my law, but rejected it,” he is agreeing with Hosea.
若是弃绝后雨个信息抑或其方法，也就是弃绝上帝个律法。耶利米讲：“伊拉弗曾听从我个言语，也弗曾听从我个律法，反倒弃绝了伊，”伊个意思就是同何西阿相一致。
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.
我个子民因缺少知识而灭亡；因爾弃绝知识，我也要弃绝爾，叫爾弗得再作我个祭司；因爾忘记爾上帝个律法，我也要忘记爾个儿女子女。何西阿书 4:6。
The knowledge the foolish reject is the increase of knowledge, identified by Daniel as occurring at the time of the end. At the time of the end in 1798, and then again at the time of the end in 1989, there was an increase of knowledge that was formalized by the messenger which God chose to employ as He erected the foundation for each of those two parallel generations. Those foundational truths were organized by certain biblical rules which were revealed to the chosen messengers of their respective histories, and those foundational truths are Jeremiah’s old paths, and they are the truths which ultimately represent the oil of the midnight and the loud cry messages. The latter rain, produces the Midnight Cry message in the history of the sealing of the one hundred and forty-four thousand, and thereafter produces the loud cry message in the history of the gathering of God’s other flock that is still in Babylon. The latter rain is both a message and the methodology that produces the message. Daniel’s increase of knowledge initiates a three-step testing process.
愚拙个所弃绝个知识，就阿是知识个增多；但以理指出，这知识个增多发生勒末时。勒1798年个末时，以及随后1989年个末时，侪有知识个增多；而此种增多，乃是上帝建立此两段彼此平行个世代根基之辰，借着其所拣选使用个使者，予以正式确立个。此等根基真理，系照若干圣经个法则整理而成；此等法则，乃向各该历史中蒙拣选个使者所启示个。此等根基真理，便是耶利米所讲个古道，也就是终究代表半夜呼声与大呼声信息之油个真理。晚雨勒十四万四千人受印个历史当中，产生半夜呼声个信息；此后，又勒上帝其余仍勒巴比伦里向个羊群被招聚个历史当中，产生大呼声个信息。晚雨既是信息，也是产生此信息个方法。但以理所讲个知识增多，开启一个三步个试验过程。
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. 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 12:9, 10.
伊就讲：「但以理啊，儂去罷；因為遮些話，到末時以前，是封閉咾、封印咾个。許多人要得著潔淨，變做潔白，也要受試煉；獨有惡人仍舊行惡；惡人當中，弗有一個會明白；惟有智慧个人會明白。」但以理書 12:9, 10。
Daniel’s wicked are Matthew’s foolish virgins who choose to retain their Laodicean condition. Their condition is manifested in the third step of Daniel’s three tests, when both the wise and wicked are tried. The final test is where judgment is executed, and both classes manifest whether they have the oil.
《但以理书》里个恶人，正是《马太福音》里个愚拙童女；伊拉自家拣定要保留伊拉老底嘉个景况。伊拉个景况，是显明勒《但以理书》三重试验个第三步当中；到其辰光，智慧个同恶人两个类都要受试验。末后一场试验，就是施行审判个所在；两类人都要显明伊拉有油抑是呒没油。
“Again these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.
「再者，箇些比喻也教訓咱：審判以後，並無試驗寬容个時期。福音个工夫一經完成，善與惡之間个分別隨即發生；各等人个命運，也就永遠定準哉。」《基督比喻實訓》，123。
The manifestation of character at the third test identifies the worshippers as either a foolish Laodicean or a wise Philadelphian. The final test is accomplished in conjunction with the latter rain message, which has been brought to light by the methodology of the latter rain. To reject the methodology of the latter rain places a soul in the position where they cannot understand the message of the latter rain. The message and methodology are identified by Isaiah as the final test.
第三場試煉當中品格个顯明，指出敬拜个人，非是愚拙个老底嘉人，就是智慧个非拉鐵非人。末了个試煉，係同後雨个信息一道成就个；此信息已經藉住後雨个方法顯明出來。若有人棄絕後雨个方法，就會使其靈魂落到一種地步，弗能明白後雨个信息。信息同方法，照以賽亞所指出，乃是末後个試煉。
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.
伊欲將知識教導何人？欲使何人明白道理？乃是教導許好斷奶、離開乳房个人。因為誡命上加誡命，誡命上加誡命；準繩加準繩，準繩加準繩；此搭一點，彼搭一點。主必用結舌个嘴唇並別樣个言語對此百姓講話。伊曾對㑚講：此是安息，可以使困乏个人得安息；此是舒暢；總是㑚弗肯聽。故此，耶和華个話對㑚就成了誡命上加誡命，誡命上加誡命；準繩加準繩，準繩加準繩；此搭一點，彼搭一點；致使㑚行去，反倒向後跌倒，而且跌碎，落入網羅，被擒拿。 所以，㑚勒耶路撒冷轄治此百姓个褻慢人啊，務要聽耶和華个話。因為㑚講：我儕已經同死亡立約，與陰間結盟；及至氾濫个鞭打經過，也弗會臨到我儕；因為我儕以謊言為避難所，藏身勒虛假之下。所以主耶和華如此講：看哪，我勒錫安安放一塊石頭作根基，是經過試驗个石頭，是寶貴个房角石，是穩固个根基；信靠个人必弗至於慌亂。我也必以公平為準繩，以公義為線鉈；冰雹必掃除謊言个避難所，大水必漫過藏身之處。 㑚同死亡所立个約必被廢掉，㑚與陰間所結个盟必站弗牢；氾濫个鞭打經過个辰光，㑚必被伊踐踏。以賽亞書 28:9–18。
The “overflowing scourge” of Bible prophecy is the progressive Sunday law crisis which begins at the soon-coming Sunday law in the United States. Those foolish, wicked Laodiceans who do not possess the “love of the truth,” and therefore reject the increase of knowledge, believe the “overflowing scourge” will “not come” upon them, for among other things, they chose to accept a false definition of a symbol of Rome in Bible prophecy. In doing so, they produced a false prophetic model based upon their own prophetic foundation. Their foundation is built upon sand, which represents a multitude of tiny crushed rocks. The foundation of the wise is built upon the singular Rock.
圣经预言里个“漫溢个鞭灾”，就是逐步推进个星期日法危机；伊开头于将快来到个美国星期日法。各个愚昧、邪恶个老底嘉人，因为弗有“爱真理个心”，所以拒绝知识个增添；伊拉相信“漫溢个鞭灾”弗会“临到”伊拉身上，因为其中一个缘故，就是伊拉拣选接受了圣经预言中一个关于罗马表号个错误定义。伊拉这样做，就照自家个预言根基造成了一个错误个预言模型。伊拉个根基造勒沙土上；沙土所代表个，是许许多多细小、压碎个石块。智慧人个根基，却是造勒独一个磐石上。
According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. For other foundation can no man lay than that is laid, which is Jesus Christ. Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble; Every man’s work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man’s work of what sort it is. 1 Corinthians 3:10–13.
照上帝所赐拨我个恩典，我像一个有智慧个总匠师，已经立好根基，别样人再搭造勒其上。总归各人务要当心，看伊是阿拉样搭造勒其上。因为除脱已经立好个根基以外，无人能再立别样个根基；这根基就是耶稣基督。若有人勒这根基上搭造，用金、银、宝石、木头、草、禾秸；各人个工程总要显明出来，因为那日子要将伊表明出来；因为伊要借着火显露，火也要试验各人个工程，看伊到底是啥个样式。哥林多前书 3:10–13。
The false foundations are contrasted with the true foundation, which is Christ Jesus—the Rock. The true or false foundation is revealed in the final of Daniel’s three tests. It is “revealed by fire”—the fire of the Messenger of the Covenant, who will suddenly come to His temple. Then a class is manifested who have made a covenant with death, and a class is manifested who have made a covenant of life.
假个根基，搭真个根基形成鲜明对照；搭真个根基就是基督耶稣——磐石。真假根基，要到但以理三重试验个末后一重里向显明。伊是“被火显露”个——就是立约个使者个火；伊要忽然来到伊个殿里。到辰光，就有一班人显明出来，是搭死亡立了约个；也有一班人显明出来，是搭生命立了约个。
Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the Lord of hosts. Malachi 3:1–5.
望哪，我要差遣我个使者，伊要在我面前预备道路；尔等所寻求个主，必要忽然临到伊个殿中；就是尔等所喜悦个立约个使者。望哪，伊必要来到；这是万军之耶和华讲个。 但伊来个日子，啥人能够当得起？伊显现个辰光，啥人站立得牢？因为伊像炼净者个火，也像漂布者个碱。伊必坐下，像炼净银子、洁净银子个人；伊要洁净利未个子孙，熬炼伊拉像金银一样，叫伊拉凭公义献供物拨耶和华。 到个辰光，犹大同耶路撒冷个供物，必蒙耶和华悦纳，像古时个日子，也像先前个年岁一样。我必临近尔等，施行审判；我必快快地作见证，敌挡行邪术个、犯奸淫个、起假誓个、亏负雇工工价个、欺压寡妇同孤儿个、屈枉寄居者正权个，并且勿敬畏我个；这是万军之耶和华讲个。玛拉基书 3:1–5。
The Messenger of the Covenant comes near in judgment when the testing process of Daniel reaches the third test, and the wise and wicked are tried. The three-step testing process of Daniel begins at the time of the end, when the book of Daniel is unsealed and knowledge is increased. The increase of knowledge is brought into clarity through the work of the chosen messenger who sounds a trumpet. That messenger is addressed by Malachi as the “messenger” that “prepares the way” before the arrival of the Messenger of the Covenant who reveals by fire who has entered into covenant with Him, or who chose to make a covenant with death. In Millerite history Christ came suddenly to His temple on October 22, 1844, a waymark which prefigures the soon-coming Sunday law.
立約个使者喺審判中臨近，當但以理个試驗過程行到第三重試驗个辰光，智慧个人搭邪惡个人一道受試煉。但以理个三步試驗過程，起首喺末時；彼時《但以理書》開封，知識增多。知識个增多，係藉着蒙揀選、吹號筒个使者所做个工夫，而得着明朗顯明。瑪拉基稱該使者為「使者」，就是喺立約个使者來臨以前「預備道路」个。立約个使者要用火顯明，啥人已經同伊立約，抑或啥人揀選同死亡立約。喺米勒派个歷史裡，基督喺1844年10月22日忽然來到伊个殿；此一界標，預表將要快到个星期日法。
“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.
“基督作為我伲个大祭司，來到至聖所，為著潔淨聖所，正如《但以理書》8:14 所顯明个；人子來到亙古常在者面前，正如《但以理書》7:13 所陳明个；並主來到伊个殿裡，正如《瑪拉基書》所預言个——遮幾樁攏是對同一件事个描述；而且，遮件事也就是基督在《馬太福音》25 章十童女个比喻裡所講，新郎來赴婚筵所表明个。”《善惡之爭》，426。
The final of Daniel’s three tests occurs at the soon-coming Sunday law, when the Messenger of the Covenant arrives to reveal by fire who has made a covenant with life or death which is placed in the context of the Levites. When Malachi describes Matthew’s wise and foolish virgins, who are John’s Laodiceans and Philadelphians, and Daniel’s wise and wicked, both groups are tested by fire, and they then manifest who is, or who is not, a Levite.
但以理个三个试验里向，末后一场发生勒快要来到个“星期日法令”辰光；彼时，“盟约个使者”临到，要藉着火显明：阿拉当中，啥人立个是关乎生命个约，抑是关乎死亡个约；而此事是摆勒利未人个背景里头。玛拉基所描述个，就是马太所讲个聪明同愚拙个童女——彼亦是约翰个老底嘉人同非拉铁非人，并但以理个智慧个同邪恶个人——两班人侪都要经过火个试验；随后，伊拉就显明，啥人是利未人，啥人勿是利未人。
The Levites are the symbol of those who stood faithfully in the two rebellions of the golden calves. The first rebellion being that of Aaron, and the second being the rebellion of Jeroboam. In both illustrations the Levites represented the faithful, and both illustrations provide two witnesses of the faithfulness of a group represented by the Levites at the soon coming Sunday law. Aaron made a golden calf. Gold is the symbol of Babylon, and a calf is an image of a beast. He then ordained a feast and the foolish people danced naked around the calf. All their rebellion was premised and motivated in their rejection of Moses, the chosen messenger.
利未人，乃系彼两次金牛犊背叛当中忠信站立之人个表号。头一趟背叛，是亚伦个背叛；第二趟，是耶罗波安个背叛。喺这两幅预表里，利未人都代表忠信之人；而这两幅预表，也都提供两个见证，见证一班由利未人所代表个群体，喺即将来到个星期日法令之时所显明个忠信。 亚伦造了一只金牛犊。金子是巴比伦个表号，牛犊是一只兽个像。随后伊设立节期，愚昧个百姓便赤身露体，围牢牛犊跳舞。伊拉一切个背叛，都是建立喺伊拉弃绝摩西——上帝所拣选个使者——个基础之上，并且受此所推动。
And Moses said unto Aaron, What did this people unto thee, that thou hast brought so great a sin upon them? And Aaron said, Let not the anger of my lord wax hot: thou knowest the people, that they are set on mischief. For they said unto me, Make us gods, which shall go before us: for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him. And I said unto them, Whosoever hath any gold, let them break it off. So they gave it me: then I cast it into the fire, and there came out this calf. And when Moses saw that the people were naked; (for Aaron had made them naked unto their shame among their enemies:) Then Moses stood in the gate of the camp, and said, Who is on the Lord’s side? let him come unto me. And all the sons of Levi gathered themselves together unto him. And he said unto them, Thus saith the Lord God of Israel, Put every man his sword by his side, and go in and out from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbour. And the children of Levi did according to the word of Moses: and there fell of the people that day about three thousand men. Exodus 32:21–28.
摩西对亚伦讲：“阿能百姓向侬做了啥事，叫侬使恁大个罪临到伊拉身浪？”亚伦讲：“求我主勿要发烈怒；侬晓得者百姓，伊拉专向作恶。因为伊拉对我讲：‘替阿拉造神，叫伊拉行勒阿拉前头；因为领阿拉出埃及地个者个摩西，阿拉勿晓得伊到底变做啥样了。’我就对伊拉讲：‘阿拉啥人有金子，就拿下来。’伊拉就交拨我；我把伊撇进火里，就出来了者只牛犊。”摩西看见百姓赤露；（因为亚伦使伊拉赤露，成为伊拉仇敌眼前个羞辱；）摩西就立勒营门口，讲：“啥人归于耶和华个，就到我者搭来。”利未个众子就都聚拢到伊者搭。伊就对伊拉讲：“以色列个上主神者样讲：‘阿拉各人把刀佩勒腰间，勒营里从者门到者门来回经过，各人杀伊个兄弟，各人杀伊个同伴，各人杀伊个邻舍。’”利未子孙就照摩西个话去做；者日百姓中间约莫倒下了三千人。出埃及记 32:21–28。
Those who danced were Laodiceans who manifested the “shame of their nakedness,” which is the warning of the sixth plague, a warning of the necessity to correctly understand the threefold makeup of modern Rome as the dragon, the beast and the false prophet. That warning sharply contradicts Uriah Smith’s private interpretation that destroyed the truths associated with the six plague and Armageddon.
跳舞个该些人，就是显明伊拉“赤身个羞耻”个老底嘉人；迭乃是第六灾个警告，也就是警戒人必须正确明白现代罗马三重个构成：龙、兽同假先知。迭个警告，尖锐地驳倒了乌利亚·史密斯个私人解释；伊个解释毁坏了同第六灾并哈米吉多顿有关个真理。
Those who manifested their Laodicean condition had rejected the authority of the chosen messenger and manifested the same confused understanding as those who choose to identify the satanic symbol of “the daily” as the godly symbol of Christ’s sanctuary ministry. They attributed their deliverance to a symbolic god, but the god they chose to worship was a symbol of the god of Egypt, and Egypt is a symbol of the dragon. As with Laodicean Adventism they rejected the truth that “the daily” is a symbol of pagan Rome, the dragon, and identified the satanic symbol as a symbol of Christ.
凡显露伊拉狄家景况个辰光，已经弃绝了所拣选个使者个权柄，也显明了同仔一班人一样纷乱个领会；该班人拣选将“the daily”个撒但表号认作基督圣所职任个属上帝表号。伊拉将自家个拯救归于一个表号个神；然而伊拉所拣选敬拜个神，乃是埃及之神个一个表号，而埃及又是龙个表号。正如伊拉狄家复临主义一样，伊拉弃绝了“the daily”乃是异教罗马、就是龙、个表号个真理，反倒将该撒但个表号认作基督个表号。
Son of man, set thy face against Pharaoh king of Egypt, and prophesy against him, and against all Egypt: Speak, and say, Thus saith the Lord God; Behold, I am against thee, Pharaoh king of Egypt, the great dragon that lieth in the midst of his rivers, which hath said, My river is mine own, and I have made it for myself. Ezekiel 29:2, 3.
人囝，儂著定睛對牢埃及王法老，攻擊伊講預言，也攻擊全埃及；著講，著話：主耶和華按呢講：看哪，我欲攻擊儂，埃及王法老啊；儂是偃臥勒自家眾江河中央个大龍，儂曾講：『尼羅河是我自家个，是我替我自家造个。』以西結書 29:2, 3
Aaron’s rebels believed the lie that a symbol of the dragon, represented by the golden calf was the god that had delivered them from the bondage of Egypt. Laodicean Adventism believes the lie that a symbol of pagan Rome (the dragon), represented by “the daily,” is a symbol of Christ whose work is to deliver men from the bondage of sin in His ministry in the heavenly sanctuary. They also rejected the chosen messenger, as did Laodicean Adventism in the controversy over the symbolism of “the daily.”
亞倫个悖逆者相信了謊言，以為龍个表號——卽金牛犢——就是曾救伊拉脫離埃及捆綁个神。老底嘉个復臨信仰也相信了謊言，以為異教羅馬（龍）个表號——卽「常獻的」——是基督个表號；而基督个工作，就是藉着伊在天上聖所个職事，救人脫離罪个捆綁。伊拉也棄絕了所揀選个使者，正如老底嘉个復臨信仰在關於「常獻的」表號之爭議中所做个一樣。
In the first generation (1844 to 1888) of Laodicean Adventism, they rejected Miller’s work in identifying the seven times. In the second generation (1888 to 1919) they began the process of rejecting the truth of “the daily.” In their third generation (1919 to 1957) they had reverted to the understanding of apostate Protestantism that the robbers of thy people is Antiochus Epiphanes. On September 11, 2001 they rejected the role of Islam in Bible prophecy when the third woe arrived on that date. Each of those four truths were upheld by Miller and are represented upon Habakkuk’s two tables, and each are foundational truths attributed to the work of Miller, who Sister White calls the “chosen one.”
老底嘉复临主义个第一代（1844到1888）里，伊拉拒绝了米勒关于辨认“七次”个工作。到第二代（1888到1919），伊拉开始走上拒绝“常献”之真理个过程。到第三代（1919到1957），伊拉已经退转到背道新教个理解，就是“你百姓中个强盗”乃是安条克四世·伊皮法尼。到2001年9月11号，第三样灾祸临到个辰光，伊拉又拒绝了伊斯兰教在《圣经》预言里个角色。以上四样真理，侪是米勒所维护个，也侪表现在哈巴谷个两块版上；并且每一样侪是归于米勒工作个根基真理，赛斯特·怀特称伊为“蒙拣选个人”。
Jeroboam’s rebellion began at the beginning of the northern kingdom which consisted of the ten tribes who made Jeroboam their first king. Jeroboam made two golden calves and placed one in Bethel, meaning house of God, and the other at Dan, meaning judgment. Together Bethel and Dan represent the combination of church (Bethel) and state (Dan.) And as with Aaron’s rebellion the calves were made of gold, a symbol of Babylon, and both were an image of a beast. As with Aaron, Jeroboam ordained an annual feast and identified the calves as the god’s that delivered God’s people out of Egypt.
耶羅波安个背叛，起首于北國个開端；該北國由十個支派組成，彼等立耶羅波安爲其頭一位王。耶羅波安鑄造兩隻金牛犢，一隻安置勒伯特利，其意爲 神之家；另一隻安置勒但，其意爲審判。伯特利搭但合共表明教會（伯特利）搭國家（但）个結合。並且，正如亞倫个背叛一樣，該牛犢係用金所造；金乃巴比倫个象徵，而兩者攏係獸个形像。也正如亞倫一樣，耶羅波安設立一年一度个節期，並指認該牛犢爲領 神子民出埃及个神。
And Jeroboam said in his heart, Now shall the kingdom return to the house of David: If this people go up to do sacrifice in the house of the Lord at Jerusalem, then shall the heart of this people turn again unto their lord, even unto Rehoboam king of Judah, and they shall kill me, and go again to Rehoboam king of Judah. Whereupon the king took counsel, and made two calves of gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt. And he set the one in Bethel, and the other put he in Dan. And this thing became a sin: for the people went to worship before the one, even unto Dan. And he made an house of high places, and made priests of the lowest of the people, which were not of the sons of Levi. And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that is in Judah, and he offered upon the altar. So did he in Bethel, sacrificing unto the calves that he had made: and he placed in Bethel the priests of the high places which he had made. So he offered upon the altar which he had made in Bethel the fifteenth day of the eighth month, even in the month which he had devised of his own heart; and ordained a feast unto the children of Israel: and he offered upon the altar, and burnt incense. 1 Kings 12:26–33.
耶羅波安心裡講，現今國度必要歸回大衛家；倘若此百姓上耶路撒冷，到耶和華个殿裡獻祭，則此百姓个心必要轉歸伊們个主，就是猶大王羅波安；伊們也必要殺我，再歸猶大王羅波安。於是王商議定當，造了兩隻金牛犢，對百姓講，爾等上耶路撒冷去，實在太難；以色列啊，請看爾个神，就是領爾出埃及地个。伊將一隻安置在伯特利，另一隻立在但。此事便成了罪；因為百姓去到但，在其一個跟前敬拜。伊又造邱壇个殿，從民間最低微个人當中立祭司，彼等並弗是利未子孫。耶羅波安又在八月十五日立節期，彷彿猶大所有个節期一樣，並且在壇上獻祭；伊在伯特利也是如此，向伊所造个牛犢獻祭；又將伊所立个邱壇祭司安置在伯特利。伊就在八月十五日，即伊自家心裡所杜撰个月份，在伯特利伊所造个壇上獻祭，為以色列子民立節期；伊上壇獻祭，焚燒香。列王紀上 12:26–33。
Jeroboam “devised in his own heart,” which represents the work of Uriah Smith in introducing a “private interpretation” in which to build his prophetic model. Jeroboam followed the pattern of Aaron and thereby misrepresented a god of Egypt as the true God. The god that both Aaron and Jeroboam produced was based upon a misapplication of a symbol of Rome’s twofold nature as a symbol of statecraft and churchcraft. Aaron and Jeroboam were both identifying an image of the dragon power, with the symbolism of an image of a beast. Thus, both those sacred histories of rebellion represent the great test of the people of God, by which their eternal destiny will be decided. That test according to inspiration is the test of the formation of the image of the beast.
耶羅波安「出於伊自家个心思設計」，此乃表明烏利亞·史密斯引入一種「私意解經」个作為，並以此建立伊个先知預言模型。耶羅波安隨從亞倫个樣式，因此將一位埃及之神誤表為真神。亞倫搭耶羅波安所造出个神，攏係建立於將羅馬雙重性質——作為政權之術搭教會之術——个表號誤用作一個象徵。亞倫搭耶羅波安，兩者攏係在指認龍權勢个形像，用个乃係獸像个表號。因此，該兩段關於背逆个神聖歷史，攏代表上帝子民个大試驗；人个永遠命運，將藉此試驗而被決定。照啟示所言，此一試驗，乃係關乎獸像形成个試驗。
The first controversy over the symbol of Rome as the robbers of thy people, which made its way on to the 1843 pioneer chart argued that Antiochus Epiphanes was the robber, in place of the fact that the robbers are Rome. The first controversy represented the last controversy over the robbers of thy people being Rome, where it is now argued that the United States is the robbers, and not Rome. However, Antiochus is a symbol of the United States in verses ten through fifteen of Daniel eleven, so the beginning lie and the ending lie about who is represented is identical.
罗马作为“你百姓中强暴嘅人”个表号所引起个第一场争论，后来进到 1843 先驱图表里去，主张安条克四世以彼芬尼乃是强暴嘅人，替代了强暴嘅人其实是罗马个事实。第一场争论所预表个，正是末后一场关于“你百姓中强暴嘅人”是罗马个争论；如今有人主张强暴嘅人是美国，弗是罗马。然而，在《但以理书》第十一章第十节到第十五节里，安条克乃是美国个表号，所以，关于所表征个对象是谁，起头个谎言同末了个谎言是完全一样个。
The darkness and confusion over what Antiochus represented in the last days, produces a confusion over the image of the beast, as did the rebellion of Aaron and Jeroboam. The confusion over the image of the beast is occurring at the very time when the great test for the people of God is the formation of the image of the beast.
對於安條克喺末後日子所代表者个黑暗搭混亂，生出對獸像个混亂，正如亞倫搭耶羅波安个背叛所造成个一樣。對獸像个混亂，正發生喺上帝子民大考驗个辰光，伊即係獸像个形成。
“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.
主清清爽爽俾我看見，獸个像會勒恩典時期結束以前形成；因為此乃上帝子民所要經歷个大試驗，渠等个永遠命運要藉此決定。儂个立場實在混亂矛盾，東一榔頭西一棒，所以上當受迷惑个人並無幾個。
“In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].
「㧟《启示录》第十三章里，迭箇题目明明白白个摆勒面前；［引《启示录》13:11–17。］」
“This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.
“迭就系上帝个子民受印以前必须经过个试验。凡借着遵守伊个律法、拒绝接受伪造个安息日来证明自家对上帝忠诚个人，侪要归列勒主上帝耶和华个旌旗底下，并要领受永生上帝个印记。至于放弃从天而来之真理、接受礼拜日安息日个人，就要领受兽个印记。”《Manuscript Releases》，第15卷，15。
When Sister White endorsed Miller’s view of “the daily” representing pagan Rome, she stated that since 1844, “other views”, in the plural, have been embraced which produced “darkness and confusion.” The confusion produced by false views of “the daily,” which is a symbol of pagan Rome, as the “robbers of thy people,” produces confusion and darkness concerning the distinction between Rome and Rome’s image.
當懷姊妹贊同米勒對於「日常的」係指異教羅馬个看法辰光，伊講，自一八四四年以來，「別樣个看法」——係複數——已經予人接受，並且產生了「黑暗同混亂」。對「日常的」个錯誤看法所造成个混亂——「日常的」乃係異教羅馬个表號，正如「爾百姓中个強暴人」一般——會使人對羅馬同羅馬个像之間个分別，發生混亂同黑暗。
The first and last controversies over a symbol of Rome occurred between a former covenant people who were being passed by and a people who were then becoming the new covenant people of God. The controversy included an unwillingness to be governed by the established rules of grammar, for the word “also” in verse fourteen, was disallowed by the Protestants, thus claiming that the robbers must be the same power represented within the previous verses.
關於羅馬一个表號个頭一場同末一場爭議，係發生勒一班正在畀越過个前約之民，同一班當時正成為上帝新約之民个人民之間。該場爭議裡向，也包括弗肯受既定文法規則个約束；因為第十四節裡向个「也」字，畀新教徒所否認，故此佢拉就主張，強盜必定就係前幾節裡向所表明个同一個權勢。
It represented a wresting of the Scriptures when Antiochus was forced to be the robbers. It was a private interpretation, for any false doctrine in opposition to truth is a private interpretation. The controversy itself became a foundational truth, for it was recorded upon the 1843 pioneer chart. The ratification of the chart by inspiration confirmed and validated “the robbers” as a symbol of Rome, and magnified the seriousness of the truth, for to reject the doctrine was to reject both, the foundations and the authority of the Spirit of Prophecy.
當安條克斯硬擔做「強盜」个時節，這就代表對聖經个曲解。這是一種私意个解釋，因為凡一切敵對真理个謬道，攏是私意个解釋。這場爭議自家倒轉成為一項根基性个真理，因為伊已經記載勒 1843 年先驅圖表頂高。藉著默示對該圖表个核可，確認並印證了「強盜」是羅馬个表號，並且顯明此真理个嚴重性；因為拒絕這道理，就是同時拒絕根基，以及預言之靈个權威。
The correct understanding of the robbers of thy people representing Rome, added to the prophetic model which angels gave unto William Miller, for it agreed with the prophetic model he came to understand and present, that being: that pagan and papal Rome were the foundation of all his prophetic applications.
对“汝民中强暴之徒”系指罗马个层正确定意，若加勒天使赐拨威廉·米勒个预言模式上头，盖伊搭伊后来所领会并提出个预言模式相符合；该模式即是：异教罗马并教皇罗马，乃伊一切预言应用个根基。
Uriah Smith’s private interpretation identifying the king of the north in verse thirty-six of Daniel eleven as France, and then as Turkey in verse forty, consisted of two false identifications of the king of the north. Smith’s rejection of the foundations in 1863, produced a blindness that disallowed him from seeing a most basic rule of prophecy, that being: that roughly at the time of Christ prophecy illustrated the modern spiritual entities that were typified by the ancient literal entities. Paul specifically taught this truth as he identified that what came first was the literal and afterward the spiritual.
烏利亞·史密斯對《但以理書》第十一章私意的解釋，將第三十六節个「北方王」認作法蘭西，到了第四十節又認作土耳其，實在是對「北方王」所作个兩重錯誤辨認。史密斯於一八六三年棄絕了根基，遂生出一種瞎眼，致使伊弗能看明預言中一條極基本个法則；該法則就是：約略到了基督个時候，預言所描繪个，乃是由古時字面实体所預表个現代屬靈实体。保羅曾明明教訓此真理，指出先來个是字面个，後來个纔是屬靈个。
Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. 1 Corinthians 15:46.
弗過，先有个勿是属灵个，乃是属天然个；随后才是属灵个。哥林多前书 15:46。
Smith was of the covenant people who had replaced apostate Protestantism as God’s people, but he championed their rebellion when he rejected the seven times, and introduced his 1863 chart. Applying his private interpretation produced a false understanding of Armageddon in Revelation chapter sixteen, which is another test over the correct understanding of Rome.
史密斯原屬於聖約之民，伊拉兮上帝个子民位分，已經取代了背道个新教；然則，當伊棄絕「七時」並推出伊个 1863 年圖表之辰光，伊就擁護了伊拉个悖逆。將伊私下个解經加以套用，就對《啟示錄》第十六章个哈米吉多頓產生了錯誤个理解；而此又是關乎對羅馬之正確認識个另一場考驗。
With the first controversy over the robbers, Smith represented those who had been involved with the first fulfillment of the parable of the ten virgins. Thus, with his personal view of the king of the north, he represents a covenant people who were being passed by between 1856 and 1863, as they became the Laodicean Seventh-day Adventist Church. As with the Protestants in the controversy of the robbers, Smith disregarded the grammatical authority of the passage he wrested with his private interpretation, because grammatically the king of the north from verse thirty-one to verse forty-five is always and only the papal power.
頭一場關於強盜个爭議裡，史密斯所代表个，乃是曾經參與十個童女比喻頭一回應驗个人。故此，照伊對北方王个個人看法，伊就代表一班喺一八五六年到一八六三年間被越過个立約之民；彼時，伊拉變做老底嘉个安息日會。正如喺強盜爭議裡个新教徒一樣，史密斯無視經文文法上个權威，反倒用伊私自个解釋去曲解該段經文；因為按文法來講，從第三十一節到第四十五節个北方王，始終且單單是教皇權勢。
With the controversy of “the daily,” lies were introduced into Advent history by Willie White and A. G. Daniells to uphold the old Protestant view that “the daily” represented Christ’s sanctuary ministry. That particular history has been identified in Habakkuk’s Tables, but is important to note the false witness associated with the promotion and establishment of the incorrect view, for the correct understanding was recognized by Miller in Second Thessalonians, where the issue is the contrast between those who love the truth and those who believe a lie.
伴随著關於「常獻的」个爭議，Willie White 同 A. G. Daniells 為著維護舊有新教个見解——即「常獻的」係指基督佇聖所中个職事——向復臨運動个歷史裡引進了謊言。箇段特定个歷史，已經佇《哈巴谷个表》中受著指認；然而，與推動並建立箇種錯誤見解相關連个假見證，乃是要緊个，值得注意；因為正確个理解，Miller 已經佇《帖撒羅尼迦後書》裡認出來了，彼中所論个問題，就是愛真理个人同信從謊言个人之間个對比。
“The daily” controversy adds to the line upon line understanding that the final controversy of Rome takes place in the time of the outpouring of the Holy Spirit. As the Holy Spirit is being poured out from above, a power from beneath is rising up and possessing those who receive it as the power of God, though it is a strong delusion.
「常獻个祭」个爭議，增添了對「一行又一行」个理解：羅馬末了个爭戰，是發生勒聖靈澆灌个辰光。正當聖靈從上頭澆落个時候，有一種從下頭起來个權勢也勒升起，並且附著勒那些將其當作上帝權能來領受个人身上，雖然伊實在是一種強烈个迷惑。
“The two great powers in controversy are working, one from beneath, the other from above. Every man is under the secret influence of the one or the other, and his acts will reveal the character of the inspiration from which they proceed. Those who are united with Christ will work always in Christ’s lines. Those who are in union with Satan will work under the inspiration of their leader, opposed to the Holy Spirit’s power and action. The will of man is left free to act, and by action is revealed what spirit is moving upon the heart. ‘By their fruits ye shall know them.’” The 1888 Materials, 1508.
“争斗當中个兩股大權勢，一股是從下頭運作，一股是從上頭運作。逐個人儕攏受此一股抑是彼一股个暗中影響；伊个行為會顯明，伊所受感動个來源究竟是啥个性質。凡是同基督聯合个人，總是會照基督个路數來做工。凡是同撒但結合个人，便會受伊个首領个感動來做工，抵觸聖靈个權能同運行。人个意志是留得自由來行動个，藉着行動，便顯明是啥个靈正在人心上運行。『看伊拉个果子，就會認得伊拉。』” The 1888 Materials, 1508.
The prophetic contrast in the controversy of “the daily” is the identification of a symbol of the dragon as a symbol of Christ. Those who reject the truth, are also rejecting the role of Miller who discovered this truth, and in so doing they are rejecting the Holy Spirit and accomplishing the unpardonable sin.
關於「常獻个祭」爭論當中个預言性對比，乃是將龍个一個表號認作基督个表號。凡拒絕此真理个人，也就是拒絕發現此真理个米勒所擔當个角色；佢拉恁樣做，也就是拒絕聖靈，並成就那不得赦免个罪。
We will take up a controversy over Rome that occurred shortly after September 11, 2001 in the next article.
後篇文章裡，𠳏會來討論一樁關於羅馬个爭議；此樁爭議發生勒2001年9月11日弗久了後。
“We are living in a time when life is most precious and most interesting. The end of all things is at hand. Startling developments will be continually unfolding before us; for unseen agencies are at work, manifesting intense activity. The powers of darkness from beneath are moving upon human agents, and evil men are cooperating with evil angels to war against the commandments of God and the faith of Jesus; at the same time a power from above is moving upon those who will yield to divine influences, and the people of God are cooperating with heavenly intelligences. Nothing short of real, genuine faith will survive the strain that will come upon every soul of man in these last days to test and try him. God must be our refuge; we cannot trust in form, profession, ceremony, or position, or think that because we have a name to live, we shall be able to stand in the day of trial. Everything that can be shaken will be shaken, and those things that cannot be shaken by the deceptions and delusions of these last days, will remain. Rivet the soul to the eternal Rock; for in Christ alone there will be safety. Jesus described the days in which we are living as days of peril. He said, ‘As the days of Noe were, so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, and knew not until the flood came, and took them all away; so shall also the coming of the Son of man be.’ ‘Likewise also as it was in the days of Lot; they did eat, they drank, they bought, they sold, they planted, they builded; but the same day that Lot went out of Sodom it rained fire and brimstone from heaven, and destroyed them all. Even thus shall it be in the day when the Son of man is revealed.’ ‘When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory: and before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth his sheep from the goats: and he shall set the sheep on his right hand, but the goats on the left. Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world.’ Our course in this life will decide our eternal destiny there; it is left with us to say whether we shall be with those who inherit the kingdom of God, or with those who go away into outer darkness. God has made every provision for our salvation; then let us avail ourselves of that which has been purchased at infinite cost. ‘For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.’” Youth Instructor, August 3, 1893.
“阿拉生活勒一个生命顶宝贵、也顶有意思个时代里。一切事体个末了已近勒眼前。骇人个发展要不断地摆勒阿拉面前展开；因为有看勿见个势力勒活动，显出极其强烈个作为。下头黑暗个权势正勒推动人做伊拉个工具，恶人也同恶天使联合起来，向 神个诫命同耶稣个信仰争战；同时，也有一个从上头来个能力正勒感动一切肯顺服神圣感化个人， 神个百姓也同天上个灵体彼此配合。若弗是真实、纯正个信心，断断经勿起末后这些日子里要临到每一个人身上、为着试验并熬炼伊个压力。 神必须做阿拉个避难所；阿拉勿能信靠外面个形式、口头个承认、礼仪、抑或地位，也勿好想着因为阿拉有活个名声，到试炼个日子里就能够站立得住。凡是会摇动个，都要被摇动；惟有那些勿会被这末后日子个迷惑同错觉所摇动个，纔会存留。总要将灵魂牢牢钉勒永远个磐石上；因为惟独勒基督里才有平安稳妥。耶稣曾描述阿拉现今所生活个日子是危险个日子。伊讲：‘挪亚个日子怎样，人子降临也要怎样。因为当洪水以前个日子，人照常吃喝，嫁娶，直到挪亚进方舟个日子；勿晓得审判，等到洪水来了，把伊拉全都冲去；人子降临也要这样。’‘又好比罗得个日子；人吃，人喝，人买，人卖，人栽种，人造房屋；到罗得出所多玛个当日，就有火同硫磺从天上落下来，把伊拉全都灭脱。人子显现个日子，也要这样。’‘当人子勒伊个荣耀里降临，众圣天使也同伊一道来个辰光，伊就要坐勒伊荣耀个宝座上；万国都要聚集勒伊面前；伊要把伊拉一个一个分别出来，像牧人分别绵羊同山羊一样；把绵羊安置勒右边，山羊安置勒左边。那辰光，王要对右边个人讲：来吧，侬拉蒙我父赐福个，可承受那创世以来为侬拉预备个国。’阿拉今生所走个道路，要决定阿拉将来永远个归宿；到底是同承受 神国个人一道，抑或同那些去到外边黑暗里个人一道，这个选择留勒阿拉手里。 神为阿拉个得救已经预备了一切；那么，阿拉就当领受那用无穷代价买来个恩典。‘因为 神爱世人，甚至将伊个独生子赐给伊拉，叫一切信伊个人勿至灭亡，反得永生。’《青年训导报》，1893年8月3日。”