The “daily” in the book of Daniel was recognized by William Miller as a symbol of pagan Rome or paganism, but in the last days it is the symbol of the rejection of William Miller’s foundational truths. It represents the end of a rebellion that began in 1863, with the rejection of Miller’s understanding of Moses’ “seven times” of Leviticus twenty-six. When Adventism rejected the correct identification of “the daily” as paganism, they turned the symbol of Satan into a symbol of Christ. Isaiah identifies that this work was turning things upside down. The rejection of “the daily” was put in place in the 1930’s (the third generation of Adventism), but it had been a controversy since 1901 (the second generation of Adventism). As with ancient Israel, a progressive rejection of truth led to the acceptance of an error that contained the elements of the unpardonable sin.
但以理書中嘅「常獻的」一詞，威廉・米勒曾認明其乃異教羅馬，或異教主義，嘅象徵；然而喺末後嘅日子，佢卻成為拒絕威廉・米勒根基真理嘅象徵。呢一點表明一場背道嘅終局；呢場背道始於1863年，當時人拒絕咗米勒對利未記二十六章摩西所講「七次」嘅理解。當復臨信仰拒絕將「常獻的」正確指認為異教主義之時，佢哋就將撒但嘅象徵轉變為基督嘅象徵。以賽亞指出，呢項工作乃係將事物顛倒。對「常獻的」之拒絕，喺1930年代（復臨信仰第三代）被正式確立；但自1901年（復臨信仰第二代）起，呢一問題已經成為爭議。正如古代以色列一樣，對真理漸進式嘅拒絕，最終導致接受一種包含不可赦免之罪要素嘅錯誤。
The unpardonable sin for the quibbling Jews, was represented when they identified the works that Christ had done as the works of Satan. Ancient Israel is the premier symbol of modern Israel, and modern Israel did that very thing, only in reverse. They took the works of Satan (paganism), and attributed those works to Christ. Ancient Israel’s rebellion includes their choice of Satan as their king.
對於那些吹毛求疵的猶太人而言，不可赦免的罪，乃係喺佢哋將基督所行嘅作為認定為撒但嘅作為之時被表明出嚟。古代以色列乃係現代以色列最首要嘅預表，而現代以色列正正做咗同一件事，只不過係倒轉咗。佢哋將撒但嘅作為（異教）攞嚟歸於基督。古代以色列嘅悖逆，亦包括佢哋揀選撒但作為佢哋嘅王。
When Pilate therefore heard that saying, he brought Jesus forth, and sat down in the judgment seat in a place that is called the Pavement, but in the Hebrew, Gabbatha. And it was the preparation of the passover, and about the sixth hour: and he saith unto the Jews, Behold your King! But they cried out, Away with him, away with him, crucify him. Pilate saith unto them, Shall I crucify your King? The chief priests answered, We have no king but Caesar. Then delivered he him therefore unto them to be crucified. And they took Jesus, and led him away. John 19:13–16.
彼拉多聽見這話，就帶耶穌出來，到一個地方，名叫鋪華石處，希伯來話叫厄巴大，在那裏坐堂。那日是逾越節的預備日，約有午正。彼拉多對猶太人說：「看哪，你們的王！」他們卻喊着說：「除掉他！除掉他！把他釘十字架！」彼拉多對他們說：「我可以把你們的王釘十字架嗎？」祭司長回答說：「除了該撒，我們沒有王。」於是彼拉多將耶穌交給他們去釘十字架。他們就把耶穌帶了去。約翰福音 19:13–16。
Pilate was the representative of pagan Rome, and Sister White identifies that the dragon who was kicked out of heaven in Revelation chapter twelve, is Satan, but in a secondary sense the dragon, is also pagan Rome. The dragon is therefore symbolized by “the daily.” The end of ancient Israel’s rebellion, when they publicly proclaimed, “We have no king but Caesar,” represented their public declaration that they were subjects of their king, and their king was Satan. That rebellion against God as King, began in the days of Samuel the prophet, when they rejected God as their king and demanded that they be given a human king so they could be as the other nations.
彼拉多乃異教羅馬的代表，而懷愛倫姊妹指出，啟示錄第十二章中那被逐出天庭的龍乃是撒但；但在次一層意義上，這龍亦是異教羅馬。因此，那龍乃由「常獻的」所表徵。古以色列背逆的終局，就是當他們公開宣稱：「除了該撒，我們沒有王」之時；這乃表明他們公開聲稱自己是其王的臣民，而他們的王就是撒但。這種背逆上帝為王的行徑，始於先知撒母耳的日子；當時他們棄絕上帝作他們的王，反而要求賜給他們一位人的王，好使他們可以像列國一樣。
Then all the elders of Israel gathered themselves together, and came to Samuel unto Ramah, And said unto him, Behold, thou art old, and thy sons walk not in thy ways: now make us a king to judge us like all the nations. But the thing displeased Samuel, when they said, Give us a king to judge us. And Samuel prayed unto the Lord. And the Lord said unto Samuel, Hearken unto the voice of the people in all that they say unto thee: for they have not rejected thee, but they have rejected me, that I should not reign over them. According to all the works which they have done since the day that I brought them up out of Egypt even unto this day, wherewith they have forsaken me, and served other gods, so do they also unto thee. 1 Samuel 8:4–8.
於是，以色列的眾長老都聚集，來到拉瑪見撒母耳，對他說：「看哪，你已經老了，你的兒子不行你的道；現在求你為我們立一個王治理我們，像列國一樣。」他們說：「給我們一個王治理我們。」這話使撒母耳不喜悅。撒母耳就禱告耶和華。耶和華對撒母耳說：「凡百姓向你所說的一切話，你只管聽從；因為他們不是厭棄你，乃是厭棄我，不要我作他們的王。自從我領他們出埃及的那日起，直到今日，他們常常離棄我，事奉別神；他們向你所行的，也是照着他們一向所行的。」撒母耳記上 8:4–8
Ancient Israel never recognized that they had rejected God, or that their desire for an earthly king would progress to the point where they crucified the Messiah, and chose Satan as their king. Their rebellion was hidden from their eyes by their own self-righteous ideas that in spite of rejecting God, they were still the chosen people, for after all, they reasoned, God still maintained a holy prophetic ministry, even after Samuel.
古代以色列從未認識到，佢哋已經棄絕咗上帝；亦都冇察覺，佢哋對屬地君王嘅渴求，終必發展到一個地步，令佢哋將彌賽亞釘十字架，並揀選撒但作佢哋嘅王。佢哋嘅悖逆，被佢哋自己自以為義嘅觀念遮蔽咗眼目；佢哋以為，縱然棄絕咗上帝，自己仍然係蒙揀選嘅子民，因為歸根究底，佢哋認定，上帝喺撒母耳之後，仍然維持住一個神聖嘅先知職事。
They misinterpreted the prophetic ministry of the prophets, believing that the presence of God’s prophets proved they were God’s chosen people. They did not see that they were far from God and the prophets were seeking to lead them back to God, for they interpreted the activity of the prophets as evidence of God’s leading. This was in spite of their continued rejection of all the messages of the prophets that were sent to them. The same deception came upon Adventism in 1863.
佢哋誤解咗先知嗰種先知性職事，以為上帝先知嘅臨在就證明佢哋係上帝所揀選嘅子民。佢哋睇唔見自己其實遠離上帝，而先知乃係努力引領佢哋歸回上帝；因為佢哋將先知嘅作為解讀為上帝引導嘅證據。儘管如此，佢哋仍然不斷拒絕一切所差遣到佢哋嗰度嘅先知信息。同樣嘅迷惑亦臨到咗一八六三年嘅復臨信仰運動。
Adventism rejected the movement that had been brought together through the ministry of William Miller, and chose to become a legally registered church the same year in which they rejected Moses’ message of the “seven times,” as delivered by Elijah (William Miller). The same year they produced a counterfeit prophetic chart, that could no longer be read, and could no longer “speak” as per Habakkuk 2, verse 3, for it required a handout to explain it. Habakkuk’s charts could be read just as they existed and therefore they could “speak”.
基督復臨安息日會拒絕了那場藉着威廉米勒之職事所聚集起來的運動，並且就在他們拒絕由以利亞（威廉米勒）所傳遞、關於「七次」之摩西信息的同一年，選擇成為一個依法註冊的教會。也就在那一年，他們製作了一幅冒牌的先知圖表；那圖表已再不能被閱讀，也再不能如哈巴谷書二章三節所說那樣「說話」，因為它需要一份講義來加以解釋。哈巴谷的圖表本身照其原樣便可被閱讀，因此它們能夠「說話」。
Adventism refused to accomplish any self-examination of the choice they made in 1863, for after all they had the prophetess among them, proving they were the remnant people identified in the book of Revelation, which had the Spirit of Prophecy. They manifested the same spirit and attitude of ancient Israel, and the rebellion that began with the rejection of the first jewel that was discovered by Miller, ultimately led to their rejection of Miller’s identification of the jewel of “the daily” also.
復臨信徒拒絕對他們於1863年所作之選擇作任何自我省察；畢竟，他們中間有那位女先知，這就證明他們乃是《啟示錄》中所指認、擁有預言之靈的餘民。他們顯出了與古代以色列同樣的靈與態度；而那始於拒絕米勒所發現之第一顆寶石的悖逆，最終也導致他們連米勒對「the daily」這顆寶石的辨識一併加以拒絕。
Modern Israel rejected Miller’s understanding of “the daily,” a symbol of pagan Rome, which in turn is a symbol of Satan, and claimed that “the daily” is a symbol of Christ. In other words, modern Israel chose to accept a satanic symbol as a symbol of Christ. Just as ancient Israel proclaimed that they had no king but Caesar, a representative of pagan Rome, which is a symbol of Satan.
現代以色列拒絕咗米勒對「常獻的」嘅理解；喺佢嘅理解之中，「常獻的」乃係異教羅馬嘅象徵，而異教羅馬又係撒但嘅象徵；反之，現代以色列卻聲稱「常獻的」乃係基督嘅象徵。換言之，現代以色列揀選接受一個屬撒但嘅象徵，作為基督嘅象徵。正如古代以色列曾宣稱，除咗該撒之外，佢哋冇王；而該撒乃係異教羅馬嘅代表，亦即撒但嘅象徵。
In terms of prophetic application, that choice demanded that modern Israel would need to redefine chapters seven, eight and nine of Daniel, which were the very chapters that are represented by the Ulai River, and were the increase of knowledge in Millerite history. They would be forced to change those chapters, for chapter eight directly references “the daily” three times.
就預言嘅應用而言，呢個選擇要求現代以色列必須重新界定《但以理書》第七、第八同第九章；呢幾章正係由烏萊河所代表，亦係米勒派歷史中知識嘅增長。佢哋將被迫更改呢幾章，因為第八章直接三次提及「常獻的」。
Forced by the history where the vision of the Ulai River was unsealed, the Millerites could see no other earthly kingdoms before Christ returned and set up His everlasting kingdom, as represented in Daniel chapter two. They therefore treated the fourth kingdom of Rome as one kingdom with two aspects. Those two aspects were directly represented in chapters seven and eight of Daniel. Daniel identifies that the vision he received in chapter eight was to be understood in connection with the vision of chapter seven.
喺烏萊河異象被揭開之歷史所迫使之下，米勒派除咗基督再臨並建立祂永遠嘅國度——正如但以理書第二章所表明——以先，睇唔到地上仲會有其他國度。因此，佢哋將羅馬嘅第四國視為一個具有兩個層面嘅國度。而呢兩個層面，正正喺但以理書第七章同第八章裏面直接被表明出嚟。但以理指出，佢喺第八章所領受嘅異象，係要連繫第七章嘅異象一同去理解。
In the third year of the reign of king Belshazzar a vision appeared unto me, even unto me Daniel, after that which appeared unto me at the first. Daniel 8:1.
伯沙撒王在位第三年，有異象現與我，就是我但以理；是在先前所現與我的異象之後。〈但以理書 8:1〉
The vision “which appeared unto” Daniel “at the first,” was the vision of chapter seven.
那「起初向」但以理「顯現」的異象，就是第七章的異象。
In the first year of Belshazzar king of Babylon Daniel had a dream and visions of his head upon his bed: then he wrote the dream, and told the sum of the matters. Daniel 7:1.
巴比倫王伯沙撒元年，但以理在床上作夢，見了腦中的異象；他就把這夢寫下來，述說其中事的總意。Daniel 7:1.
The two visions represent two aspects of the kingdoms of Bible prophecy that had first been represented in chapter two of Daniel. The four kingdoms of Babylon, Medo-Persia, Greece and Rome were repeated in chapters seven, and then again in chapter eight, but with a distinction between the political elements of the four kingdoms and the religious elements of the four kingdoms. In Daniel seven, the kingdoms are represented by beasts of prey, but in chapter eight the same kingdoms are presented by sanctuary beasts. Daniel wished to understand the vision of chapter seven, and Gabriel came to him to explain.
呢兩個異象代表咗《聖經》預言之諸國度嘅兩個層面；呢啲國度首先已經喺但以理書第二章中有所表述。巴比倫、瑪代—波斯、希臘同羅馬呢四個國度，喺第七章再一次重述，及後又喺第八章再次出現；但其間對四國之政治層面與其宗教層面作出咗區分。喺但以理書第七章，諸國度以猛獸為表徵；但喺第八章，同樣嘅國度則以聖所之祭牲呈現。但以理渴望明白第七章嘅異象，而加百列就嚟到佢嗰度，向佢講解。
I Daniel was grieved in my spirit in the midst of my body, and the visions of my head troubled me. I came near unto one of them that stood by, and asked him the truth of all this. So he told me, and made me know the interpretation of the things. These great beasts, which are four, are four kings, which shall arise out of the earth. But the saints of the most High shall take the kingdom, and possess the kingdom forever, even for ever and ever. Daniel 7:15–18.
我但以理靈裏愁煩，身中驚惶；我腦中的異象使我困擾。我就近前問那一位侍立者，要曉得這一切的真情。於是他告訴我，使我知道這些事的講解。這四個大獸就是四王，將要從地上興起。然而，至高者的聖民必要得國，承受這國，直到永永遠遠。 但以理書 7:15–18
Daniel was informed that the four beasts were four earthly kingdoms that would exist until God’s everlasting kingdom would be set up, in agreement with Daniel chapter two. There were to be four earthly kingdoms that preceded the arrival of God’s everlasting kingdom, as represented by the rock that was cut out of the mountain and filled the whole earth in chapter two.
但以理得知，嗰四隻獸乃係四個屬地嘅國度；依照《但以理書》第二章所啟示，呢四個國度將會一直存在，直到上帝永恆嘅國度被建立。喺上帝永恆嘅國度來臨之前，必先有四個屬地嘅國度；正如第二章所象徵嘅，嗰塊由山而出、非人手鑿出，並且充滿全地嘅石頭所代表一樣。
Sister White took the Millerite understanding of those four kingdoms well beyond the Millerite understanding, when she addressed the earth beast of Revelation chapter thirteen.
懷姊妹論到《啟示錄》第十三章中嗰隻地上獸嘅時候，佢將米勒派對嗰四個國度嘅理解，大大推進，遠超米勒派原有嘅領會。
“At this point another symbol is introduced. Says the prophet: ‘I beheld another beast coming up out of the earth; and he had two horns like a lamb.’ Verse 11. Both the appearance of this beast and the manner of its rise indicate that the nation which it represents is unlike those presented under the preceding symbols. The great kingdoms that have ruled the world were presented to the prophet Daniel as beasts of prey, rising when ‘the four winds of the heaven strove upon the great sea.’ Daniel 7:2. In Revelation seventeen an angel explained that waters represent ‘peoples, and multitudes, and nations, and tongues.’ Revelation 17:15. Winds are a symbol of strife. The four winds of heaven striving upon the great sea represent the terrible scenes of conquest and revolution by which kingdoms have attained to power.” The Great Controversy, 439.
「到咗呢一點，另一個表號又被引入。先知話：『我又看見另有一個獸從地中上來；牠有兩角如同羊羔。』第11節。呢個獸嘅外貌，同埋佢興起嘅方式，都顯示出佢所代表嘅國家，與前面各個表號所呈現嘅並不相同。嗰啲曾經統治世界嘅大帝國，喺先知但以理面前，都被呈現為猛獸；當時『天之四風陡起，颳在大海之上。』但以理書 7:2。喺《啟示錄》第十七章，一位天使解釋，眾水係代表『多民、多人、多國、多方。』啟示錄 17:15。風乃係爭戰嘅象徵。天之四風颳在大海之上，代表藉着征服同革命而取得權勢之諸國所經歷嘅可怕景象。」《善惡之爭》，439。
The beasts are symbols of the conquests that were accomplished as the kingdoms came to power. A beast of prey prophetically represents the political, economic and military power of a kingdom. The same kingdoms represented in Daniel chapter two and seven, are also represented in chapter eight, but there they are all associated with elements derived from God’s sanctuary, and in so doing they represent the religious element of the kingdoms, for they were all a union of church and State.
呢啲獸象徵住各國掌權之時所完成嘅征服。掠食嘅獸喺預言上代表一個國度喺政治、經濟同軍事上嘅權勢。喺《但以理書》第二章同第七章所代表嘅同樣國度，喺第八章亦都有所代表；但喺嗰度，佢哋都係同源自神聖所嘅元素聯繫埋一齊，因而代表呢啲國度嘅宗教層面，因為佢哋全都係政教合一。
In the third year of the reign of king Belshazzar a vision appeared unto me, even unto me Daniel, after that which appeared unto me at the first. And I saw in a vision; and it came to pass, when I saw, that I was at Shushan in the palace, which is in the province of Elam; and I saw in a vision, and I was by the river of Ulai. Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last. I saw the ram pushing westward, and northward, and southward; so that no beasts might stand before him, neither was there any that could deliver out of his hand; but he did according to his will, and became great. And as I was considering, behold, an he goat came from the west on the face of the whole earth, and touched not the ground: and the goat had a notable horn between his eyes. And he came to the ram that had two horns, which I had seen standing before the river, and ran unto him in the fury of his power. And I saw him come close unto the ram, and he was moved with choler against him, and smote the ram, and brake his two horns: and there was no power in the ram to stand before him, but he cast him down to the ground, and stamped upon him: and there was none that could deliver the ram out of his hand. Therefore the he goat waxed very great: and when he was strong, the great horn was broken; and for it came up four notable ones toward the four winds of heaven. Daniel 8:1–8.
伯沙撒王在位第三年，有異象向我但以理顯現，是在先前向我顯現的異象之後。我在異象中觀看；我觀看的時候，我身在書珊城宮中，就是在以攔省；我在異象中觀看，見自己在烏萊河邊。我就舉目觀看，見有一隻公綿羊站在河前，有兩角；兩角都高，這角卻比那角更高，更高的是後長的。我見那公綿羊向西、向北、向南牴觸；獸在牠面前都站立不住，也沒有能救脫脫離牠手的；牠任意而行，自高自大。我正思想的時候，看哪，有一隻公山羊從西而來，走遍全地，腳不沾塵；這山羊兩眼當中有一顯著的角。牠往那站在河前、我所看見有兩角的公綿羊那裏去，憑着猛烈的忿怒向牠直奔。我見牠走近公綿羊，就向牠發烈怒，擊打公綿羊，折斷牠的兩角；公綿羊在牠面前毫無抵抗之力，牠將公綿羊摔倒在地，用腳踐踏；沒有能救這公綿羊脫離牠手的。因此，這公山羊極其強大；牠正強盛的時候，那大角折斷了；在角根上，向着天的四方長出四個顯著的角。但以理書 8:1–8。
Chapter eight begins with Daniel affirming that he is then living in the history of the first kingdom of Bible prophecy (Babylon), but his vision does not identify any symbol that was to represent Babylon, for it begins with the ram that represented the second earthly kingdom of Medo-Persia. The absence of a symbol of Babylon is purposeful, for a primary characteristic of Babylon is that it represents a kingdom that is removed, and thereafter restored, as represented by Nebuchadnezzar’s “seven times” living as a beast. During that “seven times” an element of spiritual Babylon (the papacy), is represented, for the papacy is the kingdom that is forgotten for seventy symbolic years, during which she had a deadly wound. The fact that Daniel identifies that he receives the vision “in the third year of the reign of king Belshazzar,” identifies Babylon as the kingdom that precedes the second kingdom of Medo-Persia, but it emphasizes Babylon as the hidden, or forgotten kingdom that is forgotten during the days of one king.
第八章以但以理確認自己當時乃活喺聖經預言第一個國度（巴比倫）嘅歷史之中開始；然而，佢所見嘅異象並冇指出任何用以代表巴比倫嘅象徵，因為異象乃由代表地上第二個國度瑪代波斯嘅公綿羊開始。巴比倫缺少象徵，乃係有意為之，因為巴比倫嘅一個主要特徵，就係佢代表一個被廢去、其後又被恢復嘅國度，正如尼布甲尼撒以獸形生活嘅「七期」所表明嘅一樣。喺嗰「七期」之中，一個屬靈巴比倫（教皇制）嘅要素亦被表明出嚟，因為教皇制就係嗰個被遺忘七十個象徵性年日嘅國度；喺其間，佢受咗致命嘅傷。至於但以理指出自己係「伯沙撒王在位第三年」領受呢個異象，呢一點表明巴比倫乃係先於第二個國度瑪代波斯嘅國度；但同時亦強調巴比倫乃係嗰個隱藏嘅、或被遺忘嘅國度，即係喺一位王嘅日子之中被遺忘嘅國度。
The beasts of chapter eight, are not beasts of prey, they are beasts that were used as sacrificial animals in the sanctuary service. The fourth kingdom is represented as “a little horn,” not as a beast, but horns were part of God’s sanctuary, for the altars in God’s sanctuary had horns as part of their design.
第八章所提到嘅獸，唔係猛獸，乃係喺聖所事奉中用作祭牲嘅動物。第四個國度被表述為「一個小角」，而唔係一隻獸；但角本來就係上帝聖所嘅一部分，因為上帝聖所中嘅祭壇，其設計本身就有角。
Not only were the four kingdoms of prophecy represented by Daniel with sanctuary terms, the narrative of the chapter contains several words derived directly from God’s sanctuary service. The narrative in the chapter is presented with Hebrew words drawn from the sanctuary service, but also the action of presenting an offering in the sanctuary service is built within the structure of the chapter. The fact that Daniel purposely associated chapter seven and eight together, allows those who wish to see, that chapter seven, is identifying the statecraft of the kingdoms of Bible prophecy and chapter eight, is identifying the churchcraft of the kingdoms of Bible prophecy.
預言中嗰四個國度，唔單止由但以理以聖所嘅術語嚟表述，呢一章嘅敘述亦包含咗幾個直接源自上帝聖所事奉嘅詞語。呢一章嘅敘述係以取自聖所事奉嘅希伯來詞語呈現；並且，喺聖所事奉中獻上供物呢一個行動，亦被構築喺本章嘅結構之內。但以理刻意將第七章同第八章聯繫埋一齊，呢一個事實使凡願意看見嘅人都可以明白：第七章所指認嘅，係《聖經》預言中諸國度嘅政權運作；而第八章所指認嘅，則係《聖經》預言中諸國度嘅教權運作。
Adventism has been forced to cover this fact up with satanic fables, for this recognition reveals that Miller’s jewels were just as God designed them to be. Their rejection of Miller’s understanding of “the daily,” is represented as a claim that “God had no understanding,” for they claim that when God gave the framework to Miller (through the ministry of holy angels), it was not accurate.
復臨信仰不得不用撒但式嘅虛構故事去掩蓋呢一個事實，因為對呢一點嘅承認，顯明米勒所持有嘅寶貴真理，正正係照住上帝所設計嘅樣式而成。佢哋拒絕米勒對「常獻的」嘅理解，呢件事就等同被表述為聲稱「上帝並冇理解」，因為佢哋宣稱，當上帝將嗰個框架賜畀米勒（藉着聖天使嘅服事）嘅時候，嗰個框架並唔準確。
Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:16.
你哋將事顛倒，豈可看如窰匠嘅泥嗎？被做成嘅物，豈可論造佢嘅話：佢冇做我？被塑造嘅，豈可論塑造佢嘅話：佢冇聰明？以賽亞書 29:16。
The framework of Miller was the prophetic structure he recognized and employed but from 1863 onward, Adventism returned to the theological applications of apostate Protestantism and Catholicism, in order to cover up the jewels of Miller’s dream. Adventism accepted a false framework (the thing framed), in order to reject the work, and also the Maker of the work. In doing so, they claim the Maker of the work has no understanding. The rejection of that framework, was and still is, a rejection of the increase of knowledge that was unsealed in 1798. Those that reject the increase of knowledge reject the work and the Maker of the work, and in terms of Daniel they were “the wicked”.
米勒嘅框架，乃係佢所辨識並運用嘅預言結構；但自1863年起，復臨運動為咗掩蓋米勒夢中嘅珍寶，竟回歸背道之更正教同天主教嘅神學應用。復臨運動接受咗一個虛假嘅框架（即被構成之物），為要棄絕呢項工作，並且棄絕呢項工作嘅創造者。如此一來，佢哋就聲稱呢項工作嘅創造者係冇見識嘅。對嗰個框架嘅拒絕，昔日如是，今日仍然如是，乃係對1798年所解開封印、而得以增長之知識嘅拒絕。凡拒絕呢種知識增長嘅人，就係拒絕呢項工作同埋呢項工作嘅創造者；按但以理書嘅說法，佢哋就係「惡人」。
Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:10.
必有許多人被潔淨、被洗白，且受熬煉；但惡人仍必行惡：惡人之中無一人能明白；惟有智慧人必能明白。Daniel 12:10.
The “wicked shall do wickedly”, thus identifying a progressive escalating rejection of truth. The wickeds rejection of the framework is a rejection of God, and in turn God rejects the wicked for the rejection they attempt to accomplish by a counterfeit framework.
「惡人必行惡」，由此顯明對真理一種循序漸進、不斷加劇的拒絕。惡人對此框架的拒絕，就是對神的拒絕；而神也因惡人企圖藉着一個冒牌的框架來達成這種拒絕，遂棄絕那惡人。
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.
我嘅民因無知識而滅亡；因你棄掉知識，我也必棄掉你，使你不再作屬我嘅祭司；你既忘記你神嘅律法，我也必忘記你嘅兒女。何西阿書 4:6。
God’s people, who were God’s “priests” from 1844 through to 1863, were rejected for their lack of the “knowledge” that has been increased through the ministry of William Miller. It is important to consider the context of verse six in Hosea, for the context identifies an escalating rebellion against the truth, represented as the “knowledge.”
神嘅子民，即係由1844年至1863年間作為神嘅「祭司」嘅人，因為缺乏嗰藉着威廉．米勒嘅事工而有所增長嘅「知識」，就被棄絕。重要嘅係要考慮何西阿書第六節嘅上下文，因為呢個上下文指出一種對真理愈演愈烈嘅悖逆，而呢真理乃以「知識」作為表徵。
Hear the word of the Lord, ye children of Israel: for the Lord hath a controversy with the inhabitants of the land, because there is no truth, nor mercy, nor knowledge of God in the land. By swearing, and lying, and killing, and stealing, and committing adultery, they break out, and blood toucheth blood. Therefore shall the land mourn, and every one that dwelleth therein shall languish, with the beasts of the field, and with the fowls of heaven; yea, the fishes of the sea also shall be taken away. Yet let no man strive, nor reprove another: for thy people are as they that strive with the priest. Therefore shalt thou fall in the day, and the prophet also shall fall with thee in the night, and I will destroy thy mother. My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. As they were increased, so they sinned against me: therefore will I change their glory into shame. They eat up the sin of my people, and they set their heart on their iniquity. And there shall be, like people, like priest: and I will punish them for their ways, and reward them their doings. For they shall eat, and not have enough: they shall commit whoredom, and shall not increase: because they have left off to take heed to the Lord.
以色列人哪，你們要聽耶和華的話；因為耶和華與這地的居民爭辯，因這地上無誠實，無憐憫，也無人認識 神。只有咒詛、說謊、殺害、偷盜、姦淫；他們行強暴，殺人流血，接連不斷。因此，這地必悲哀，凡住在其中的都必衰殘，連田野的走獸、天空的飛鳥，甚至海中的魚，也必被除滅。 然而，人都不可爭辯，也不可互相指責；因你的民正如那些與祭司爭辯的人。因此，你必在白日絆跌；先知也必在夜間與你一同絆跌；我必毀滅你的母親。我的民因無知識而滅亡；因你棄掉知識，我也必棄掉你，使你不再給我作祭司；你既忘記你 神的律法，我也必忘記你的兒女。他們越發增多，就越發得罪我；因此，我必使他們的榮耀變為羞辱。他們吞吃我民的贖罪祭，一心貪戀百姓的罪孽。將來必如民如何，祭司也如何；我必因他們所行的懲罰他們，照他們所做的報應他們。因為他們必吃，卻不得飽；行淫，卻不得昌盛；因為他們離棄了耶和華，不再留心遵守他的道。
Whoredom and wine and new wine take away the heart. My people ask counsel at their stocks, and their staff declareth unto them: for the spirit of whoredoms hath caused them to err, and they have gone a whoring from under their God. They sacrifice upon the tops of the mountains, and burn incense upon the hills, under oaks and poplars and elms, because the shadow thereof is good: therefore your daughters shall commit whoredom, and your spouses shall commit adultery. I will not punish your daughters when they commit whoredom, nor your spouses when they commit adultery: for themselves are separated with whores, and they sacrifice with harlots: therefore the people that doth not understand shall fall. Though thou, Israel, play the harlot, yet let not Judah offend; and come not ye unto Gilgal, neither go ye up to Bethaven, nor swear, The Lord liveth. For Israel slideth back as a backsliding heifer: now the Lord will feed them as a lamb in a large place. Ephraim is joined to idols: let him alone. Their drink is sour: they have committed whoredom continually: her rulers with shame do love, Give ye. The wind hath bound her up in her wings, and they shall be ashamed because of their sacrifices. Hosea 4:1–19.
淫亂和酒，並新酒，奪去人心。我的民求問木偶，他們的杖就向他們指示；因為淫亂之靈使他們走迷了，他們離棄自己的神，去行淫亂。他們在山頂獻祭，在岡上燒香，又在橡樹、楊樹、栗樹之下，因其蔭影美好；所以你們的女兒必行淫亂，你們的媳婦必犯姦淫。我必不因你們的女兒行淫亂而懲罰她們，也不因你們的媳婦犯姦淫而刑罰她們；因為你們自己離群與娼妓同在，與妓女一同獻祭；所以這無知的民必致傾倒。 雖然你，以色列，行了淫亂，猶大卻不可犯罪；不要往吉甲去，也不要上到伯亞文；也不可起誓說：「耶和華永生。」因為以色列倔強，像倔強的母牛；如今耶和華要牧養他們，如同在寬闊之地牧放羊羔。以法蓮親附偶像；任憑他吧。他們所飲的已變酸；他們常常行淫；她的首領滿心羞恥，卻喜愛說：「你們送來吧。」風已把她裹在翅膀裡；他們必因自己的祭物蒙羞。何西阿書 4:1–19。
The warning of Hosea is that “the Lord hath a controversy with the inhabitants of the land, because there is no truth, nor mercy, nor knowledge of God in the land.” Adventism is God’s people of the last days. In the day that the dirt brush man enters Miller’s room, Adventism, including the people, the priests, the prophets “that doth not understand shall fall,” for they will be “joined to idols.” Their idols are their counterfeit doctrines, woven into a counterfeit framework.
何西阿的警告乃是：「耶和華與這地的居民爭辯，因這地上無誠實，無良善，也無人認識神。」復臨信徒乃是神末後日子的子民。當那個掃塵的人走進米勒的房間之日，復臨主義，包括百姓、祭司、先知，那「無知識的民必致傾倒」，因為他們必「親近偶像」。他們的偶像，就是他們那些偽造的教義，編織於一個偽造的架構之中。
The rebellion represented by the rejection of the increase of knowledge is a progressive escalation of rebellion that reaches the point where their probation ends with the pronouncement that they are joined to the counterfeit doctrines that are swept from Miller’s room. Their rebellion is represented as the commission of whoredom continually. From 1863 onward until the close of probation, they continually rebel until they are spewed out of the mouth of the Lord.
藉着拒絕知識之增長所表明的悖逆，乃是一種逐步升級的悖逆，直至達到他們恩典時期終結之點；屆時有宣告指出，他們已與那些從米勒房間中被掃除出去的假冒道理聯合。其悖逆被表述為不斷行淫。自一八六三年起，直至恩典時期結束，他們不住地悖逆，直到被主從祂口中吐出去。
The rebellion of rejecting knowledge was represented by their “continually” committing adultery, and although not the same Hebrew word, the meaning is the same as the Hebrew word “tamid” which means “continual”, and that is translated as “the daily” in the book of Daniel.
拒絕知識嘅悖逆，乃藉住佢哋「不斷」行淫嚟表明；雖然所用嘅唔係同一個希伯來字，但其意思與希伯來字「tamid」相同，即係「持續不斷」，而喺《但以理書》中就被譯作「常獻的祭」。
We will continue our study of the four kingdoms of Bible prophecy in the next article.
我哋將會喺下一篇文章繼續研讀聖經預言中嘅四個國度。
“Then I saw in relation to the ‘Daily,’ that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘Daily;’ but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed.” Review and Herald, November 1, 1850.
「跟住我見到，關於『常獻的』一事，『祭』呢個字乃係出於人嘅智慧而加上去嘅，並唔屬於原文；而主已將對此正確嘅見解賜畀嗰啲傳揚審判時辰呼聲嘅人。喺1844年之前，當合一尚且存在嘅時候，幾乎所有人都喺對『常獻的』之正確見解上同心一致；但自1844年以後，喺混亂之中，其他見解被人接納，於是黑暗同混亂就隨之而來。」《Review and Herald》，1850年11月1日。