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.
他要將知識教導誰呢？要使誰明白道理呢？豈不是那些斷了奶、離了懷的嗎？因為誡命上加誡命，誡命上加誡命；律例上加律例，律例上加律例；這裏一點，那裏一點。主必藉着口吃的嘴唇和外邦人的舌頭，對這百姓說話。祂曾對他們說：這就是安息，你們可以使困乏的人得安息；這就是甦醒；他們卻不肯聽。所以，耶和華的話臨到他們，乃是誡命上加誡命，誡命上加誡命；律例上加律例，律例上加律例；這裏一點，那裏一點；以致他們前行反倒跌倒，並且跌碎，而且陷入網羅，被纏住。因此，你們這些褻慢的人，就是轄管住在耶路撒冷這百姓的，要聽耶和華的話。因你們曾說：我們與死亡立約，與陰間結盟；當氾濫的鞭打經過的時候，必不臨到我們；因我們以謊言為避所，在虛假之下藏身。所以主耶和華如此說：看哪，我在錫安放一塊石頭作根基，就是試驗過的石頭，寶貴的房角石，穩固的根基；信靠的人必不着急。我必以公平為準繩，以公義為線鉈；冰雹必掃滅謊言的避所，大水必漫過藏身之處。你們與死亡所立的約必被廢掉，與陰間所結的盟必立不住；氾濫的鞭打經過的時候，你們必被它踐踏。以賽亞書 28:9–18。
In 1863, the scornful men that ruled Jerusalem began a progressive work of covering up Miller’s jewels and replacing them with counterfeit coins and jewels. In doing so they “made a covenant with death,” they “made lies” their “refuge and “hid” “under falsehood.” But they were to be tested with the last day message of the “rest” and the “refreshing,” which Peter speaks of in the book of Acts.
喺1863年，嗰啲統治耶路撒冷嘅褻慢人開始咗一項循序漸進嘅工作，將米勒嘅寶石掩蓋起來，又用假銀錢同假寶石取而代之。佢哋如此行，就係「與死亡立約」，以「謊言」作佢哋嘅「避所」，並且「藏身」喺「虛假」之下。但係，佢哋必須受嗰末後日子關於「安息」同「甦醒」之信息嘅試驗，呢信息乃彼得喺《使徒行傳》中所講論嘅。
But those things, which God before had showed by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled. Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you: Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people. Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days. Acts 3:18–24.
但神藉着眾先知的口，預先所宣告基督必要受苦的事，祂如今都照樣應驗了。所以你們當悔改，並且回轉，使你們的罪得以塗抹，好叫那甦醒的時期從主面前來到；主也必差遣所預先傳給你們的基督耶穌降臨。天必留祂，直等到萬物復興的時候，就是神自創世以來，藉着祂眾聖先知的口所說的。摩西曾對列祖說：『主你們的神要從你們弟兄中間，給你們興起一位先知像我，凡祂向你們所說的一切，你們都要聽從。凡不聽從那先知的，必要從民中全然滅絕。』不但如此，從撒母耳以來，和其後一切說預言的先知，也都曾預告這些日子。使徒行傳 3:18–24。
Peter identifies that all the prophets spoke of the times of refreshing and latter rain, and Isaiah is identifying the class that reject the final times of refreshing that occurs at the conclusion of the investigative judgment, when sin is being blotted out and the latter rain is falling. At that time, the class who have made a covenant of death that Isaiah is referring to, according to Peter will “be destroyed from among the people.” Sister White often addresses this very time of Isaiah’s rest and refreshing.
彼得指出，眾先知都曾論到那甦醒之時與晚雨；而以賽亞所指出的，乃是那一等人在查案審判臨近結束、罪正被塗抹、晚雨正在降下之際，拒絕那最後甦醒之時的人。到那時，以賽亞所提及那些與死亡立約的一等人，按彼得所言，必要「從民中全然滅絕」。懷愛倫姊妹亦常常論及以賽亞所說這安息與甦醒的這正是時候。
“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.
「那與第三位天使信息之宣告聯合的天使，必要以自己的榮耀照亮全地。這裡所預言的，乃是一項遍及全球、規模廣大而能力非凡的工作。1840—44年的復臨運動，乃是上帝權能之榮耀顯現；第一位天使的信息曾傳到世上每一個傳道站，而在某些國家中，更出現了自十六世紀宗教改革以來，任何地方所未曾見過的最偉大的宗教興趣；然而，這一切都要被第三位天使最後警告之下那大有能力的運動所超越。」
“The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord: His going forth is prepared as the morning; and He shall come unto us as the rain, as the latter and former rain unto the earth.’ Hosea 6:3. ‘Be glad then, ye children of Zion, and rejoice in the Lord your God: for He hath given you the former rain moderately, and He will cause to come down for you the rain, the former rain, and the latter rain.’ Joel 2:23. ‘In the last days, saith God, I will pour out of My Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ Acts 2:17, 21.
「呢項工作將會同五旬節嗰日嘅工作相似。正如喺福音工作開始之時，藉住聖靈嘅傾降賜下『前雨』，使寶貴嘅種子發芽生長；照樣，喺其結束之時，亦會賜下『後雨』，使莊稼成熟。『我哋務要認識耶和華，竭力追求認識祂；祂出現確如晨光；祂必臨到我哋像甘雨，像滋潤田地嘅春雨秋雨。』何西阿書 6:3。『錫安嘅民哪，你哋要歡喜，喺耶和華你哋嘅 神裏面快樂；因祂賜給你哋合宜嘅秋雨，為你哋降下甘霖，就係秋雨、春雨，和先前一樣。』約珥書 2:23。『神說：喺末後嘅日子，我要將我嘅靈澆灌凡有血氣嘅。』『到嗰時候，凡求告主名嘅，就必得救。』使徒行傳 2:17, 21。」
“The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.” The Great Controversy, 611.
「福音嘅偉大工作喺結束之時，唔應當比其開展之時所彰顯嘅上帝能力有更少嘅顯現。喺福音開展之時，因先前之雨澆灌而應驗嘅預言，亦要喺福音結束之時，因後來之雨嘅澆灌再次應驗。呢度就係使徒彼得所仰望嘅『甦醒嘅時候』，正如佢所講：『所以你哋當悔改歸正，使你哋嘅罪得以塗抹，咁樣，那安舒嘅日子就必從主面前來到；主也必差遣所預定給你哋嘅基督耶穌降臨。』使徒行傳 3:19, 20。」《善惡之爭》，611頁。
The test is based upon the methodology of the latter rain, as represented as “line upon line.” The testing message is delivered by watchmen who are of “another tongue,” who are represented as having “stammering lips.” The testing message of the latter rain would be delivered by watchmen who had not been trained in the methodology of apostate Protestantism and Catholicism, which Adventism has adopted throughout its history of rebellion.
呢個考驗係根據後雨嘅方法論而定，正如以「一句一句」所表明。呢個考驗嘅信息，係由屬於「別樣舌頭」嘅守望者所傳達；佢哋被表徵為有「結巴嘅嘴唇」。後雨嘅考驗信息，將會由守望者傳講；呢啲守望者並冇受過背道嘅新教同天主教之方法論嘅訓練，而呢種方法論，正係復臨信仰喺其悖逆歷史之中一向所採納嘅。
“The time is not far distant when the test will come to every soul. The mark of the beast will be urged upon us. Those who have step by step yielded to worldly demands and conformed to worldly customs will not find it a hard matter to yield to the powers that be, rather than subject themselves to derision, insult, threatened imprisonment, and death. The contest is between the commandments of God and the commandments of men. In this time the gold will be separated from the dross in the church. True godliness will be clearly distinguished from the appearance and tinsel of it. Many a star that we have admired for its brilliancy will then go out in darkness. Chaff like a cloud will be borne away on the wind, even from places where we see only floors of rich wheat. All who assume the ornaments of the sanctuary, but are not clothed with Christ’s righteousness, will appear in the shame of their own nakedness.
「試驗臨到每一個人嘅時候，已經相去不遠。獸嘅印記將會被強加喺我哋身上。凡一步一步向世俗要求讓步、順從世俗風俗嘅人，寧可屈從掌權者，而不願使自己遭受譏誚、凌辱、被威嚇監禁同死亡，對佢哋嚟講，呢並唔係一件難事。呢場爭戰乃係上帝嘅誡命同人嘅誡命之間嘅爭戰。喺呢個時候，教會中嘅金子將要同渣滓分別出嚟。真正嘅敬虔將會同敬虔嘅外表同虛飾清楚區分開。到時，好多我哋曾因其光輝而欽佩嘅星，將會喺黑暗中熄滅。糠秕要如雲被風吹散，甚至喺我哋所見似乎只係滿場肥美麥子嘅地方，亦都係咁。凡披戴聖所妝飾、卻冇披上基督公義嘅人，將要喺自己赤身露體嘅羞恥中顯露出嚟。」
“When trees without fruit are cut down as cumberers of the ground, when multitudes of false brethren are distinguished from the true, then the hidden ones will be revealed to view, and with hosannas range under the banner of Christ. Those who have been timid and self-distrustful will declare themselves openly for Christ and His truth. The most weak and hesitating in the church will be as David—willing to do and dare. The deeper the night for God’s people, the more brilliant the stars. Satan will sorely harass the faithful; but, in the name of Jesus, they will come off more than conquerors. Then will the church of Christ appear ‘fair as the moon, clear as the sun, and terrible as an army with banners.’
「當無結果子嘅樹，作為累贅土地之物而被砍下；當大批假弟兄同真弟兄被分辨出嚟；嗰時，隱藏嘅人就要顯露出嚟，並且高呼和散那，列隊歸喺基督嘅旌旗下。嗰啲一向膽怯、自覺不配嘅人，將要公開表明自己係屬基督同祂真理嘅。教會中最軟弱、最遲疑嘅人，將要好似大衛一樣——甘心去行，亦敢於去作。對上帝子民而言，夜越深，星就越燦爛。撒但必嚴厲滋擾忠心嘅人；但佢哋奉耶穌嘅名，必得着遠超得勝者嘅勝利。嗰時，基督嘅教會就要顯現為『美麗如月亮，皎潔如日頭，威嚴如展開旌旗嘅軍隊。』」
“The seeds of truth that are being sown by missionary efforts will then spring up and blossom and bear fruit. Souls will receive the truth who will endure tribulation and praise God that they may suffer for Jesus. ‘In the world ye shall have tribulation: but be of good cheer; I have overcome the world.’ When the overflowing scourge shall pass through the earth, when the fan is purging Jehovah’s floor, God will be the help of His people. The trophies of Satan may be exalted on high, but the faith of the pure and holy will not be daunted.
「藉着宣教工作所撒下嘅真理種子，屆時必會發芽、開花，並且結果。必有靈魂領受真理，佢哋要忍受患難，並讚美上帝，因為佢哋得以為耶穌受苦。『在世上你們有苦難；但你們可以放心，我已經勝了世界。』當氾濫嘅刑罰橫行全地之時，當簸箕正在潔淨耶和華嘅禾場之時，上帝必作祂子民嘅幫助。撒但嘅戰利品或會被高舉在上，但純潔聖潔之人嘅信心，決不致喪膽。」
“Elijah took Elisha from the plow and threw upon him his mantle of consecration. The call to this great and solemn work was presented to men of learning and position; had these been little in their own eyes and trusted fully in the Lord, He would have honored them with bearing His standard in triumph to the victory. But they separated from God, yielded to the influence of the world, and the Lord rejected them.
以利亞將以利沙從犁旁召來，並把他那分別為聖的外衣拋在他身上。這項偉大而莊嚴之工作的呼召，曾擺在有學問、有地位的人面前；這些人若在自己眼中看自己為微小，並且全然倚靠主，祂就必使他們得尊榮，叫他們高舉祂的旌旗，凱旋得勝。然而，他們卻與上帝分離，屈服於世界的影響，因此主棄絕了他們。
“Many have exalted science and lost sight of the God of science. This was not the case with the church in the purest times.
「許多人高舉科學，卻失去了對科學之神的認識。在教會最純正的時期，情況卻並非如此。 」
“God will work a work in our day that but few anticipate. He will raise up and exalt among us those who are taught rather by the unction of His Spirit than by the outward training of scientific institutions. These facilities are not to be despised or condemned; they are ordained of God, but they can furnish only the exterior qualifications. God will manifest that He is not dependent on learned, self-important mortals.” Testimonies, volume 5, 81, 82.
「上帝必喺我哋嘅日子行一件工作，係只有極少數人預先料想到嘅。祂要喺我哋中間興起並高舉嗰啲人；佢哋所受嘅教導，與其話係出於科學院校外在嘅訓練，不如話係出於祂聖靈嘅膏抹。呢啲設施並唔應當被藐視或定罪；佢哋係上帝所命定嘅，但佢哋所能提供嘅，只不過係外在嘅資格。上帝要顯明，祂並唔倚賴有學問、自負嘅世人。」《證言》卷五，81、82。
The “overflowing scourge” is a symbol of the Sunday law, which begins at the hour of the great earthquake of Revelation eleven. It represents the progressive Sunday law testing time.
「漲溢的鞭打」乃係星期日法令嘅象徵，佢喺《啟示錄》第十一章所述大地震嘅時刻開始。呢個象徵代表住逐步推進嘅星期日法令考驗時期。
“Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.
「外邦列國將會跟隨美國的榜樣。雖然她率先而行，然而同樣的危機亦必臨到我們在世界各處的子民。」《證言》卷六，395頁。
Just before the Sunday law, the counterfeit coins of Miller’s dream are swept out of the window, as Laodicean Adventists are spewed out of the mouth of the Lord. Then the church is lifted up as an ensign, “fair as the moon, clear as the sun, and terrible as an army with banners”. Isaiah’s message that proceeds from “another tongue” and “stammering lips,” represents those who are raised up and exalted and who are taught by the unction of His Spirit rather than by the outward training of scientific institutions. The drunkards of Ephraim fail the test of “line upon line,” for the wisdom of their wise men is gone. Prophecy to them has become as a book that is sealed.
就在星期日法令之前，米勒之夢中那些偽造的錢幣被從窗戶掃出去，正如老底嘉的復臨信徒被主從口中吐出去一樣。然後，教會被高舉起來，成為一面旌旗，「皎潔如月，光明如日，威武如展開旌旗的軍隊」。以賽亞那從「別樣的舌頭」和「結巴的嘴唇」所發出的信息，乃是代表那些被興起、被高舉的人；他們所受的教導，是藉着祂聖靈的膏抹，而不是藉着科學機構外在的訓練。以法蓮的醉漢在「律上加律」的試驗上失敗了，因為他們智慧人的智慧已經消逝。對他們來說，預言已成了如同一卷封住的書。
The history, which according to Peter, all the prophets since Samuel have spoken of, provides several illustrations of the destruction of Adventists who reject the latter rain message, but it is not physical death that they suffer at the Sunday law, but a spiritual death which is accompanied by the recognition of the reality of being lost for eternity, as represented by the foolish virgins, who in the book of Amos awaken to the fact that they are lost.
按照彼得所講，自撒母耳以來眾先知所論及嘅呢段歷史，提供咗幾個例證，說明拒絕晚雨信息嘅復臨信徒將會被毀滅；但佢哋喺星期日法令之下所遭受嘅，並唔係肉身嘅死亡，而係屬靈嘅死亡；而呢種死亡，伴隨住對自己永遠失喪之真實處境嘅認知；正如愚拙嘅童女所表徵嘅一樣，佢哋喺《阿摩司書》中醒覺到自己係失喪嘅。
Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord: And they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the Lord, and shall not find it. In that day shall the fair virgins and young men faint for thirst. They that swear by the sin of Samaria, and say, Thy god, O Dan, liveth; and, The manner of Beersheba liveth; even they shall fall, and never rise up again. Amos 8:11–14.
看哪，主耶和華說：日子將到，我必命饑荒降在此地；這饑荒並非無餅，亦非缺水，乃是聽耶和華話語的饑荒。他們必從這海到那海飄流，從北邊直到東邊，奔走來往，尋求耶和華的話，卻尋不着。到那日，美貌的處女和少壯的男子必因乾渴而發昏。那些指着撒瑪利亞的罪起誓，說：但哪，你的神明活着；又說：別是巴的道途活着；這些人都必仆倒，永不再起來。阿摩司書 8:11–14。
After referencing the hour of the Sunday law with the symbol of the “overflowing scourge,” Isaiah addresses the ongoing fear and anxiety of those who made a covenant with death.
喺以賽亞以「氾濫嘅鞭」呢個象徵提及主日法令嘅時辰之後，佢隨即論到嗰啲與死亡立約之人持續不斷嘅恐懼同憂懼。
And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. From the time that it goeth forth it shall take you: for morning by morning shall it pass over, by day and by night: and it shall be a vexation only to understand the report. Isaiah 28:18, 19.
你哋與死亡所立嘅約，必被廢掉；你哋與陰間所立嘅協議，必站立不住；當氾濫嘅刑杖經過嘅時候，你哋必被佢踐踏。每逢佢發出，就必將你哋擄去；因為佢必朝朝經過，晝夜不停；明白所傳嘅信息，就只會帶來驚惶。以賽亞書 28:18, 19
The understanding of the increase of knowledge represented by Miller’s jewels will then be unavailable, but the “understanding” of the report of the progressive Sunday law crisis will identify that their covenant with death has been disannulled. Those who have hidden “under falsehood,” will then recognize that “the Lord God,” had laid “in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation,” but it will be too late. The falsehoods that they have hidden under as they progressed through history are then swept away. Many of those obvious lies, can easily be recognized in the vision of the Ulai River.
到嗰時，由米勒嘅寶石所象徵、關於知識增長嘅理解將不復可得；但對漸進之星期日法危機之報告嘅「明白」，將指出佢哋與死亡所立之約已被廢掉。嗰啲曾經「以謊言為避所」嘅人，到時就會認出，原來「主耶和華」曾經「在錫安放一塊石頭作根基，乃係試驗過嘅石頭，寶貴嘅房角石，穩固嘅根基」；但係，嗰時已經太遲。佢哋喺歷史進程中一路所藏身其下嘅虛謊，到時都會被掃除。呢啲顯而易見嘅謊言，有好多都可以喺烏萊河嘅異象之中清楚辨認出嚟。
The Millerites, in agreement with their understanding of Daniel chapter two, identified the kingdoms in Daniel eight, as the same kingdoms which are represented in chapter seven. The distinction between the two chapters is that chapter seven represents the political elements of the kingdoms, and chapter eight represents the religious elements of the kingdoms. For this reason, Daniel chapter eight is portrayed with sanctuary terms.
米勒派按照佢哋對《但以理書》第二章嘅理解，認定《但以理書》第八章入面嘅諸國，就係第七章所表徵嘅同一啲國度。呢兩章之間嘅分別在於：第七章所代表嘅，係諸國政治方面嘅要素；而第八章所代表嘅，則係諸國宗教方面嘅要素。正因如此，《但以理書》第八章乃係以聖所嘅用語嚟加以描繪。
Daniel chapter eight, employs sanctuary symbolism to represent the kingdoms, but every sanctuary symbol represented in the chapter is corrupted, thus identifying a distinction between the true religion of Christ and the false religion of Satan. A ram is an animal that was used as an offering in God’s sanctuary, but every sanctuary offering was to be perfect. The ram in chapter eight, was disqualified from being used as an offering in God’s sanctuary, for the horns were not identical.
《但以理書》第八章運用聖所的象徵來表述諸國，但本章中所呈現的每一個聖所象徵都已被敗壞，從而顯明基督的真宗教與撒但的假宗教之間的分別。公綿羊本是上帝聖所中用作祭物的牲畜，但一切聖所的祭物都必須是完全無瑕的。第八章中的那隻公綿羊，並不合資格用作上帝聖所中的祭物，因為那兩角並不相同。
Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last. Daniel 8:3.
我就舉目觀看，見有一隻公綿羊站在河邊，有兩角；兩角都高，這角卻比那角更高，更高的角是後來長起的。但以理書 8:3。
A ram with two differing lengths of horns would not be allowed as an offering in God’s sanctuary, but the symbolism is not of God’s true religion, it is of Satan’s counterfeit religion of paganism. The next kingdom was represented by a goat, which is also a sanctuary offering, but once again, the goat was corrupted for it had a horn between his eyes, lacking the symmetry of the perfection required of a sanctuary offering.
一隻長短不一之角的公綿羊，本不蒙准許作為上帝聖所中的祭物；然而，這裏的象徵並非指向上帝真實的宗教，乃是指向撒但仿冒之異教宗教。下一個國度則由一隻公山羊所代表；公山羊同樣也是聖所中的祭物，但這公山羊再次被敗壞了，因為牠兩眼之間有一角，欠缺了作為聖所祭物所必需之完全對稱。
And as I was considering, behold, an he goat came from the west on the face of the whole earth, and touched not the ground: and the goat had a notable horn between his eyes. Daniel 8:5.
我正思想的時候，看哪，有一隻公山羊從西方而來，橫越全地，腳不沾塵；這山羊兩眼之間有一隻顯著的角。〔但以理書 8:5〕
Ultimately the horn of the goat was broken and produced four horns, which also disqualifies it from being an offering in God’s sanctuary.
最終，公山羊的角被折斷，並長出四角，這同樣使牠失去在神聖所中作為祭物的資格。
Therefore the he goat waxed very great: and when he was strong, the great horn was broken; and for it came up four notable ones toward the four winds of heaven. Daniel 8:8.
因此，嗰隻公山羊極其強大；正當佢強盛嘅時候，嗰隻大角就折斷咗；代替佢嘅，向住天嘅四風長出四隻顯著嘅角。〈但以理書〉8:8。
Daniel chapter eight, begins without the kingdom of Babylon being referenced with a symbol. Babylon, the first kingdom of Bible prophecy has already been biblically established upon the two witnesses of chapter two, and chapter seven; but in chapter eight Babylon is purposely hidden to emphasize the prophetic attribute of the papacy receiving a deadly wound that is ultimately healed. During the period from its deadly wound, until it is healed, the papacy is hidden, or forgotten, prophetically. The hiding was also represented by Nebuchadnezzar’s kingdom being removed and thereafter being restored.
但以理書第八章開始時，並沒有以象徵提及巴比倫王國。巴比倫作為聖經預言中第一個王國，已經藉着第二章同第七章呢兩位見證人，在聖經中被確立；然而喺第八章，巴比倫被刻意隱藏，為要強調教皇制度所領受致命傷、而最終又得醫治呢一項預言特質。由佢受致命傷之時起，直到佢得醫治為止，教皇制度喺預言上係被隱藏，或者被遺忘。呢種隱藏，亦藉着尼布甲尼撒嘅國度被除去、其後又得恢復而有所表徵。
Daniel chapter eight begins with a direct symbol of the second kingdom by introducing the ram representing the Medo-Persian kingdom, which is followed by the corrupted goat representing the kingdom of Greece. Then out of one of the four winds which the four horns of Greece had disintegrated into, Daniel sees a little horn representing the fourth kingdom of Rome. The little horn represents both phases of Rome, which are represented in four verses. Pagan Rome is represented by the little horn in the masculine gender, and papal Rome as the little horn in the feminine gender.
但以理書第八章一開始，便以一個直接象徵第二個國度嘅表號，介紹嗰隻代表瑪代—波斯國嘅公綿羊；隨後出現嘅，係嗰隻已敗壞、代表希臘國度嘅公山羊。其後，喺希臘四角所分裂而成嘅四風之一中，但以理看見一個小角，代表第四個國度羅馬。呢個小角同時代表羅馬嘅兩個階段，而呢兩個階段係喺四節經文之中呈現出嚟。異教羅馬係以陽性形式嘅小角所代表，而教皇制羅馬則以陰性形式嘅小角所代表。
And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. And it waxed great, even to the host of heaven; and it cast down some of the host and of the stars to the ground, and stamped upon them. Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. And an host was given him against the daily sacrifice by reason of transgression, and it cast down the truth to the ground; and it practiced, and prospered. Daniel 8:9–12.
其中一角生出一個小角，向南、向東、又向榮美之地，漸漸長大，極其強盛。它漸漸強大，直達天上的萬軍；又把萬軍和星宿中的一部分拋落在地，踐踏它們。它更自高自大，甚至高及萬軍之君；常獻的燔祭因它被除掉，他聖所的地方也被傾覆。又因過犯，有軍旅交付給它，以敵擋常獻的燔祭；它把真理拋在地上，任意而行，凡事亨通。Daniel 8:9–12.
The little horn of Rome that enters the narrative in verse nine, is represented in the masculine tense, and then in verse ten, the little horn is represented in the feminine tense, then in verse eleven, the little horn is represented in the masculine tense, and then in verse twelve the little horn is once again represented in the feminine tense.
喺第九節進入呢段敘述之羅馬小角，乃係以陽性形式表達；然後喺第十節，小角則以陰性形式表達；再到第十一節，小角又以陽性形式表達；及至第十二節，小角又再一次以陰性形式表達。
Daniel chapter eight, hides the first kingdom, then the next two kingdoms are represented as corrupted sanctuary beasts, and the fourth kingdom is represented by a horn. The horn is prophetically corrupted for it appears as a man, then a woman, then a man and then a woman.
但以理書第八章隱藏咗第一個國度，跟住嗰兩個國度就以被玷污咗聖所嘅獸嚟表徵，而第四個國度則以一個角嚟表徵。呢個角喺預言上係敗壞咗嘅，因為佢先顯為男人，然後女人，再之後男人，跟住又女人。
The woman shall not wear that which pertaineth unto a man, neither shall a man put on a woman’s garment: for all that do so are abomination unto the Lord thy God. Deuteronomy 22:5.
婦女不可穿戴屬乎男子之物；男子也不可穿婦女的衣服；因為凡這樣行的，都是耶和華你神所憎惡的。申命記 22:5。
The male manifestation of the little horn of pagan Rome, is located in verses nine and eleven, while the feminine manifestation of the little horn of papal Rome, is located in verses ten and twelve. The gender of the little horn is recognized by considering the words of Daniel at the level of the original text, something that Miller could not have seen, for he only used Cruden’s Concordance, and Cruden’s Concordance provides no information about the original language. The oscillation of genders through the four verses was recognized by the translators of the King James Bible, and they did preserve the genders in the passage, if you know what to look for.
異教羅馬之小角嘅男性表現，見於第九節同第十一節；而教皇羅馬之小角嘅女性表現，則見於第十節同第十二節。小角嘅性別，係藉着從原文層面考察但以理嘅用語而辨識出嚟；呢一點，米勒係唔可能睇得到嘅，因為佢只係使用《Cruden’s Concordance》，而《Cruden’s Concordance》並冇提供任何關於原文語言嘅資料。呢四節經文之間性別嘅交替，英王欽定本聖經嘅譯者已經辨認到，並且佢哋的確喺呢段經文之中保存咗呢種性別之分，只要你知道應當留意啲乜嘢。
The translators recognized the distinction between the masculine and the feminine little horn of verses nine through twelve, and they represented the distinction by the word “it.” The word “it” is employed for the little horn when it is in its feminine tense. See Daniel chapter eight, verse ten:
譯者辨認出第九至第十二節之中男性同女性小角之間嘅分別，並且用「it」一詞去表達呢個分別。當小角處於其陰性語態之時，就係用「it」呢個字。見但以理書第八章第十節：
And it waxed great, even to the host of heaven; and it cast down some of the host and of the stars to the ground, and stamped upon them. Daniel 8:10.
它漸漸強大，甚至高及天象之軍；又把天象之軍中同眾星之中有些拋落在地，並踐踏他們。但以理書 8:10。
It “waxed great,” and “it cast down,” thus identifying the little horn as the woman. Verse twelve states:
它「漸漸強大」，並且「把……拋落」，因此表明呢隻小角就係嗰個女人。第十二節指出：
And an host was given him against the daily sacrifice by reason of transgression, and it cast down the truth to the ground; and it practiced, and prospered. Daniel 8:12.
因過犯的緣故，有軍旅交付與牠，敵擋常獻的燔祭；牠將真理拋在地上，任意而行，並且亨通。〈但以理書〉8:12。
In verse twelve, the word “him” is added, and does not accurately represent the little horn, for the little horn in the verse is twice identified as “it,” thus representing the feminine. The translators obviously recognized Daniel’s gender distinction, but were not certain about what Daniel intended, and they attempted to make the little horn in the verse male in gender by adding the italicized word “him,” but it is not sustained by Daniel’s actual words. His words identify the little horn as feminine and “it” (the feminine little horn), cast the truth to the ground, and “it” (the feminine little horn), practiced and prospered.
喺第十二節，「him」呢個字係後加上去嘅，並唔準確反映嗰個小角，因為該節中嘅小角兩次都被指明為「it」，因此係代表陰性。譯者顯然留意到但以理所作嘅性別區分，卻唔確定但以理本意所指為何，所以佢哋試圖藉住加上以斜體標示嘅「him」一字，將該節中嘅小角改作陽性；然而，呢一點並冇但以理實際用詞作支持。但以理嘅話語表明，小角係陰性；而且「it」（即陰性嘅小角）將真理拋喺地上，而「it」（即陰性嘅小角）任意而行，並且亨通。
In verse nine, the phrase “a little horn” is in the masculine gender and represents pagan Rome. It came from one of the “four winds” the Grecian Empire had dissolved into. In the verse, in agreement with history, pagan Rome conquered three geographical areas as it took its position upon the throne of the earth.
喺第九節，「一個細角」呢個詞語係陽性，並且代表異教羅馬。佢係由希臘帝國所分裂而成嘅「四風」之一而出嚟。喺呢節經文入面，正如歷史所證明，異教羅馬喺登上地上王權寶座嘅時候，征服咗三個地理區域。
And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. Daniel 8:9.
其中有一角生出一個小角，向南、向東，並向那榮美之地，漸漸成為極其強大。〈但以理書〉8:9。
In verse eleven (which is where the controversy over “the daily” finds one of its primary battlegrounds), the little horn is represented as “he,” “him” and “his.”
喺第十一節（關於「常獻的」之爭議其中一個主要交鋒點正係喺呢度），呢個小角被表述為「他」、「他」同「他的」。
Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. Daniel 8:11.
佢甚至自高自大，直至敵擋萬軍之君；因佢，常獻的燔祭被除掉，佢聖所的所在亦被傾覆。但以理書 8:11。
We will continue this study in the next article.
我哋將會喺下一篇文章繼續呢項研究。
“Every principle in the word of God has its place, every fact its bearing. And the complete structure, in design and execution, bears testimony to its Author. Such a structure no mind but that of the Infinite could conceive or fashion.” Education, 123.
「上帝話語中嘅每一項原則，各有其位置；每一項事實，各有其意義。而整個結構，無論喺設計上抑或實施上，都為其作者作見證。如此嘅結構，除咗無限者嘅心思之外，並無任何心智能夠構思或塑造。」《教育論》，123。