If you looked closely at the last passage in the previous article, you will have looked at the original source of the passage that is found in the book Early Writings, which A. G. Daniells claims to have taken with him in his interview on the subject of “the daily” with Sister White in 1910. Those who were working to establish the “lie” that “the daily,” represents Christ’s sanctuary ministry needed to undermine Sister White’s direct and clear endorsement of the correct view being given to those who gave the judgment hour cry. The “lie” they invented was that the only warning Sister White was being specific about was the warning of time setting. That is what Arthur White works to establish in his biography, and it is what his father, Ellen White’s son, and Daniells were trying to prove by the invented interview.
如果你細心察看上一篇文章最後一段，你就會看見《Early Writings》一書中該段文字所出自嘅原始來源；A. G. Daniells 聲稱，佢於 1910 年就「the daily」呢個題目與懷姊妹會談時，曾將呢本書帶同在身邊。嗰啲致力於確立呢個「謊言」嘅人——即聲稱「the daily」係指基督喺聖所中嘅職事——必須削弱懷姊妹對嗰啲傳揚審判時辰呼聲之人所持正確見解嘅直接而清楚嘅認可。佢哋所捏造嘅「謊言」就係：懷姊妹唯一明確指出嘅警告，只不過係有關定時嘅警告。呢一點正係 Arthur White 喺佢嘅傳記中所竭力建立嘅，亦都係佢父親——即懷愛倫嘅兒子——以及 Daniells 藉住嗰次虛構嘅會談所試圖證明嘅。
As already noted, there is no record of any interview between Sister White and Daniells on the subject of “the daily.” The supposed interview was proposed in 1931. If Sister White had endorsed Daniells fallen view of “the daily” at an interview in 1910, why would he, someone Sister White identified was zealous to promote his view, keep silent about her endorsement for twenty-one years? It wasn’t an interview, it was an invention.
正如前文所指出，並無任何紀錄顯示懷愛倫姊妹曾就「常獻的」一題與 Daniells 進行任何會談。那次所謂的會談，乃是在 1931 年才被提出來的。倘若懷愛倫姊妹曾在 1910 年的一次會談中認可 Daniells 對「常獻的」之墮落見解，為何他——一位被懷愛倫姊妹指明為熱衷於推廣自己觀點的人——會對她的認可沉默二十一年之久？那並不是一次會談，而是一項捏造。
The invention of the interview sought to place the context of her statement of “the daily” as if it was something that was incidental to her warning against time setting, and Arthur White placed his fingerprints on the lie in the fashion he presented in the history of 1931. As a Christian he should have simply reported the history, and left historical revisionism out of the equation. We ended the last article with the passage from 1850, that the passage in Early Writings is derived from. The statement first appeared in 1850, in the Review, and then again in the book Experience and Views. The third time it appears is in the book Early Writings, but in its evolution to the book Early Writings certain changes occurred. However, we would not say that many of the Spirit of Prophecy writings have been changed as some claim in their effort to discredit her work.
那篇訪談嘅捏造，企圖將她關於「常獻的祭」嘅陳述，置於一個語境之中，彷彿嗰只不過係她警告人不可設定時日之時一項附帶而偶然提及嘅事；而 Arthur White 亦喺佢於 1931 年所呈現嘅歷史敘述方式上，為呢個謊言留下咗自己嘅指紋。作為一個基督徒，佢本來只應當如實報導歷史，而唔應當將歷史修正主義摻入其中。我哋喺上一篇文章結束之時，引用咗一段出自 1850 年嘅文字；《早期著作》之中嗰段經文，正係由此引申而來。呢一項陳述最先喺 1850 年刊登於《Review》，其後又見於《Experience and Views》一書。第三次出現，係喺《Early Writings》一書之中；但喺其演變為《Early Writings》一書內容嘅過程裏面，曾經出現若干改動。然而，我哋並唔會如某些人所聲稱嘅那樣，話預言之靈嘅許多著作都曾被更改；佢哋作出呢種聲稱，不過係為咗貶損她嘅著作。
“The Lord showed me that the 1843 chart was directed by his hand, and that no part of it should be altered; that the figures were as he wanted them. That his hand was over and hid a mistake in some of the figures, so that none could see it, until his hand was removed.
主向我顯示，1843年圖表乃由祂親手指引，其中任何部分都不應更改；其上的數字正是祂所要的。祂的手曾覆庇其上，將其中某些數字上的一個錯誤隱藏起來，使人不能看見，直至祂的手挪開。
“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.
「跟住我看見，關於『常獻的』一事，『祭』這個字乃是人憑自己的智慧加上去的，並不屬於原文；而主將對此正確的見解賜給那些傳揚審判時辰呼聲的人。喺1844年之前，當時仍有合一存在之時，幾乎所有人都喺『常獻的』這件事上同心持守正確的見解；但自1844年以後，喺混亂之中，人就接納了其他見解，於是黑暗同混亂便隨之而來。」Review and Herald，1850年11月1日。
This passage was originally in the publication titled The Present Truth from 1849, but it was printed in the Review and Herald in November, 1850. In the original manuscript Sister White directly states that she is writing out several things which the Lord had recently shown her, and as you read the entire article you will see many subjects addressed. There are about twenty various subjects that she was shown. The point is that in the original article the subject of “the daily,” and the subject of “time setting” were two different revelations of things she was shown.
呢段文字最初刊載於1849年題為《The Present Truth》嘅出版物之中，但於1850年11月印行喺《Review and Herald》上。喺原始手稿入面，懷姊妹直接表明，佢正將主最近向佢所顯示嘅若干事情寫出來；而當你閱讀全文嘅時候，你就會見到當中論及許多題目。佢所蒙指示嘅各樣題目大約有二十個。重點係：喺原來嘅文章入面，「the daily」呢個題目，同埋「time setting」呢個題目，係主向佢所顯示之事當中兩個不同嘅啟示。
In the original manuscript they were identified in different paragraphs. When the passage was reprinted in Experience and Views the editors combined the paragraph where Sister White upholds the pioneer view of “the daily,” with the following paragraph that warns against time setting. As you read the original, take note that emphasis is placed upon some subjects through Capitalization. In the paragraph where she endorses the pioneer view of “the daily,” she Capitalizes the word Daily, and in the next paragraph she Capitalizes the word Time, thus marking a direct distinction between the two subjects she was shown.
喺原始手稿中，佢哋係喺唔同段落中被標示出嚟。當呢段文字喺《Experience and Views》重印嘅時候，編者將懷姊妹維護先驅者對「常獻祭」之見解嗰一段，同埋其後警告人唔好設定時日嗰一段，合併咗起來。當你閱讀原文嘅時候，請留意：某啲主題係藉住大寫字母嚟加以強調嘅。喺佢贊同先驅者對「常獻祭」之見解嗰一段入面，佢將 Daily 一詞大寫；而喺下一段，佢將 Time 一詞大寫，如此便清楚標明咗佢所蒙指示嘅呢兩個主題之間有直接嘅分別。
“Dear Brethren and Sisters,
「親愛的弟兄姊妹，」
“I wish to give you a short sketch of what the Lord has recently shown to me in vision. I was shown the loveliness of Jesus, and the love that the angels have for one another. Said the angel—Can ye not behold their love?—follow it. Just so God’s people must love one another. Rather let blame fall on thyself than on a brother. I saw that the message ‘sell that ye have and give alms’ had not been given, by some, in its clear light; that the true object of the words of our Saviour had not been clearly presented. I saw that the object of selling was not to give to those who are able to labor and support themselves; but to spread the truth. It is a sin to support and indulge those who are able to labor, in idleness. Some have been zealous to attend all the meetings; not to glorify God, but for the ‘loaves and fishes.’ Such had much better been at home laboring with their hands, ‘the thing that is good,’ to supply the wants of their families, and to have something to give to sustain the precious cause of present truth.
「我願意將主近來喺異象中向我所顯示嘅事，略略勾畫畀你哋知道。我見到耶穌嘅可愛，亦見到天使彼此之間所存嘅愛。天使說：你哋唔能夠看見佢哋嘅愛嗎？——要效法佢。照樣，上帝嘅子民亦必須彼此相愛。寧可讓責備歸到自己身上，唔好歸到弟兄身上。我見到，有啲人並冇將『變賣你哋所有的周濟人』（賙濟）呢個信息，按照其清楚嘅亮光傳講出來；我哋救主呢番說話真正嘅目的，並冇被清楚陳明。我見到，變賣嘅目的，唔係要施與嗰啲有能力勞動並供養自己嘅人；而係要傳揚真理。供養並縱容嗰啲有能力勞動、卻閒懶不作工嘅人，乃係罪。有啲人熱心出席所有聚會；唔係為榮耀上帝，而係為咗『餅和魚』。咁樣嘅人，倒不如留喺屋企，親手作工，作『正經事』，好供應家庭所需，並且有所可以奉獻，用以維持現代真理呢項寶貴嘅聖工。」
“Some, I saw, had erred in praying for the sick to be healed before unbelievers. If any among us are sick, and call for the elders of the church to pray over them, according to James 5:14, 15, we should follow the example of Jesus. He put unbelievers out of the room, then healed the sick; so we should seek to be separated from the unbelief of those who have not faith, when we pray for the sick among us.
我看見，有些人在未信者面前為病人祈求醫治，這樣做是錯了。若我們中間有人患病，並照着雅各書 5:14, 15 請教會的長老來為他們禱告，我們就應當效法耶穌的榜樣。祂先把不信的人從房間裏趕出去，然後才醫治病人；因此，當我們為我們中間的病人禱告時，也應當尋求與那些沒有信心之人的不信隔離開來。
“Then I was pointed back to the time that Jesus took his disciples away alone, into an upper room, and first washed their feet, and then gave them to eat of the broken bread, to represent his broken body, and juice of the vine to represent his spilled blood. I saw that all should move understandingly, and follow the example of Jesus in these things, and when attending to these ordinances, should be as separate from unbelievers as possible.
「跟住我被指向返耶穌帶祂啲門徒離開眾人，單獨進入一間樓房嘅時候；祂先為佢哋洗腳，然後又畀佢哋食擘開咗嘅餅，以表徵祂裂開嘅身體，又畀佢哋飲葡萄樹嘅汁，以表徵祂所流出嘅寶血。我見到，人人都應當按住明白而行，並且喺呢啲事上跟隨耶穌嘅榜樣；而當遵守呢啲聖禮嘅時候，應當盡可能與不信嘅人分別開來。」
“Then I was shown that the seven last plagues will be poured out, after Jesus leaves the Sanctuary. Said the angel—It is the wrath of God and the Lamb that causes the destruction or death of the wicked. At the voice of God the saints will be mighty and terrible as an army with banners; but they will not then execute the judgment written. The execution of the judgment will be at the close of the 1000 years.
「跟住我蒙指示，看見七大災要在耶穌離開聖所之後傾倒下來。天使說——使惡人遭受毀滅或死亡的，乃是上帝同羔羊的忿怒。當上帝發聲之時，眾聖徒必剛強可畏，如展開旌旗的軍隊；但佢哋當時唔會執行那所記載的審判。執行審判，乃是在一千年結束之時。」
“After the saints are changed to immortality, and are caught up together, and receive their harps, crowns, &c., and enter the Holy City, Jesus and the saints set in judgment. The books are opened, the book of life and the book of death; the book of life contains the good deeds of the saints, and the book of death contains the evil deeds of the wicked. These books were compared with the Statute book, the Bible, and according to that they were judged. The saints in unison with Jesus pass their judgment upon the wicked dead. Behold ye! said the angel, the saints sit in judgment, in unison with Jesus, and mete out to each of the wicked, according to the deeds done in the body, and it is set off against their names what they must receive, at the execution of the judgment. This, I saw, was the work of the saints with Jesus, in the Holy City before it descends to the earth, through the 1000 years. Then at the close of the 1000 years, Jesus, and the angels, and all the saints with him, leaves the Holy City, and while he is descending to the earth with them, the wicked dead are raised, and then the very men that ‘pierced him,’ being raised, will see him afar off in all his glory, the angels and saints with him, and will wail because of him. They will see the prints of the nails in his hands, and in his feet, and where they thrust the spear into his side. The prints of the nails and the spear will then be his glory. It is at the close of the 1000 years that Jesus stands upon the Mount of Olives, and the Mount parts asunder, and it becomes a mighty plain, and those who flee at that time are the wicked, that have just been raised. Then the Holy City comes down and settles on the plain.
「當聖徒被改變成為不朽，並一同被提上去，領受他們的琴、冠冕等物，且進入聖城之後，耶穌與聖徒便坐下施行審判。案卷被展開，就是生命冊和死亡冊；生命冊記載聖徒的善行，死亡冊記載惡人的惡行。這些冊卷與律例之書——聖經——互相比照，並且他們乃是照着這書受審判的。聖徒與耶穌同心一致，對惡人的死人施行審判。看哪！那位天使說，聖徒與耶穌同坐審判，並按各惡人在身體所行的諸事，量給他們各人應得的分；又在他們的名字旁註明，在執行審判之時，他們所必須領受的是甚麼。我看見，這就是聖徒在那一千年期間，於聖城中、在聖城降到地上之前，與耶穌一同所作的工。其後，在一千年終了之時，耶穌、眾天使，以及所有與他同在的聖徒，便離開聖城；當他與他們一同降到地上之時，惡人的死人便復活了；那時，連那些曾「扎了他」的人既已復活，也要遠遠看見他在一切榮耀中顯現，眾天使和聖徒都與他同在，並且要因他哀號。他們要看見他手上、腳上的釘痕，以及他們用槍刺入他肋旁之處。那時，釘痕與槍傷都要成為他的榮耀。正是在那一千年終了之時，耶穌站在橄欖山上，山便裂開，成為極大的平原；而那時逃跑的，乃是那些剛剛復活的惡人。隨後，聖城降下，安置在那平原上。」
“Then Satan imbues the wicked, that have been raised, with his spirit. He flatters them that the army in the City is small, and that his army is large, and that they can overcome the saints and take the City. While Satan was rallying his army, the saints were in the City, beholding the beauty and glory of the Paradise of God. Jesus was at their head, leading them. All at once the lovely Saviour was gone from our company; but soon we heard his lovely voice, saying, ‘Come ye blessed of my Father inherit the kingdom prepared for you from the foundation of the world.’ We gathered about Jesus, and just as he closed the gates of the City, the curse was pronounced upon the wicked. The gates were shut. Then the saints used their wings and mounted to the top of the wall of the City. Jesus was also with them; his crown looked brilliant and glorious. It was a crown within a crown, seven in number. The crowns of the saints were of the most pure gold, decked with stars. Their faces shone with glory, for they were in the express image of Jesus; and as they arose, and moved all together to the top of the City, I was enraptured with the sight.
「跟住，撒但就將自己嘅靈灌輸畀嗰啲已經復活咗嘅惡人。佢奉承佢哋，話城裏面嘅軍兵稀少，而佢自己嘅軍隊眾多，佢哋能夠勝過聖徒，奪取嗰座城。當撒但正在集結佢嘅軍隊嘅時候，聖徒就在城裏，觀看神樂園嘅華美與榮耀。耶穌在佢哋前頭，帶領住佢哋。忽然之間，嗰位可愛嘅救主從我哋中間離開咗；但唔耐之後，我哋就聽見佢可愛嘅聲音，說：『你們這蒙我父賜福的，可來承受那創世以來為你們所預備的國。』我哋聚集喺耶穌周圍，就喺佢關閉城門嘅同時，對惡人所宣告嘅咒詛就發出咗。城門被關上。跟住，聖徒就用佢哋嘅翅膀，飛升到城牆頂上。耶穌亦都同佢哋一齊；佢嘅冠冕顯得燦爛輝煌。那是冠中有冠，共有七重。聖徒嘅冠冕乃係極純嘅金子所造，又有星辰為飾。佢哋嘅面容因榮耀而發光，因為佢哋有耶穌本體嘅真像；當佢哋升起，並一同移到城頂嘅時候，我因所見嘅景象而心醉神迷。」
“Then the wicked saw what they had lost; and fire was breathed from God upon them, and consumed them. This was the Execution of the Judgment. The wicked then received according as the saints in unison with Jesus had meted out to them during the 1000 years. The same fire from God that consumed the wicked, purified the whole earth. The broken ragged mountains melted with fervent heat, the atmosphere, also, and all the stubble was consumed. Then our inheritance opened before us, glorious and beautiful, and we inherited the whole earth made new. We all shouted with a loud voice, Glory, Alleluia.
「嗰時，惡人睇見自己所失去嘅；有火從神嗰度向佢哋噴出，將佢哋燒滅。呢個就係審判嘅執行。於是，惡人就照住聖徒喺嗰一千年之中與耶穌同心一致向佢哋所定嘅分而受報。出於神、燒滅惡人嘅同一把火，亦潔淨咗全地。嗰啲破碎殘缺嘅山嶺都喺烈焰高熱之中熔化，連大氣都一樣，而一切碎秸都被燒盡。跟住，我哋嘅產業喺我哋面前展開，榮耀而美麗，我哋承受咗成個被更新嘅大地。我哋都大聲呼喊：榮耀，哈利路亞。」
“I also saw that the shepherds should consult those in whom they have reason to have confidence, those who have been in all the messages, and are firm in all the present truth, before they advocate any new point of importance, which they may think the Bible sustains. Then the shepherds will be perfectly united, and the union of the shepherds will be felt by the church. Such a course I saw would prevent unhappy divisions, and then there would be no danger of the precious flock being divided, and the sheep scattered, without a shepherd.
「我又睇見，牧者在倡導任何新的重要見解之前——即使佢哋自以為有《聖經》支持——都應當先諮詢那些佢哋有理由可以信任的人，就是那些經歷過一切信息、並且在一切現今真理上都堅定不移的人。咁樣，牧者就會完全合一，而牧者之間嘅合一亦會為教會所感受到。我睇見，咁樣嘅做法可以防止不幸嘅分裂；如此，寶貴嘅羊群就唔會有被分開嘅危險，羊隻亦唔會喺冇有牧人之下四散。」
“September 23d, the Lord showed me that he had stretched out his hand the second time to recover the remnant of his people, and that efforts must be redoubled in this gathering time. In the scattering time Israel was smitten and torn; but now in the gathering time God will heal and bind up his people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering when God has set his hand to gather his people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was a shame for any to refer to the scattering for examples to govern us now in the gathering; for if God does no more for us now than he did then, Israel would never be gathered. It is as necessary that the truth should be published in a paper, as preached.
「九月二十三日，主向我顯示，祂已第二次伸出祂的手，為要救回祂子民中餘剩的人；並且，在這聚集的時候，所作的努力必須加倍。在分散的時候，以色列曾被擊打、被撕裂；但如今在聚集的時候，上帝必醫治並纏裹祂的子民。在分散的時候，為傳揚真理而作的努力，只有極少的成效，所成就的甚少，甚至幾乎全無；但在聚集的時候，當上帝已伸手聚集祂的子民之際，為傳揚真理而作的努力，必達到其所預定的果效。人人都當在這工作上同心合意，滿有熱心。我看見，若有人援引分散時期的事例來作為現今聚集時期管治我們的準則，這乃是可恥的；因為若上帝如今為我們所作的，不比那時更多，以色列就決不能被聚集。真理藉着報刊發表，與藉着講道傳揚，同樣是必要的。』
“The Lord showed me that the 1843 chart was directed by his hand, and that no part of it should be altered; that the figures were as he wanted them. That his hand was over and hid a mistake in some of the figures, so that none could see it, until his hand was removed.
主指示我，1843年嘅圖表乃係由祂親手所指引，其中任何一部分都唔應當被更改；而且其中嘅數字，正如祂所要嘅一樣。祂嘅手覆庇其上，將某些數字中嘅一個錯誤隱藏起來，叫人都不能看見，直到祂將手挪開。
“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.
「其後，我看見，關於「常獻的」，「祭」一字乃是人憑自己智慧加上去的，並不屬於經文本身；而主已將關乎此事的正確見解賜給那些傳揚審判時辰呼聲的人。於一八四四年之前，在仍有合一之時，幾乎眾人對於「常獻的」都一致持守正確的見解；但自一八四四年以來，在混亂之中，別的見解被接納了，於是黑暗與混亂便隨之而來。」
“The Lord showed me that Time had not been a test since 1844, and that time will never again be a test.
主向我顯示，自1844年以來，時間並唔係一個試驗，而且時間亦永遠唔會再成為試驗。
“Then I was pointed to some who are in the great error, that the saints are yet to go to Old Jerusalem, &c., before the Lord comes. Such a view is calculated to take the mind and interest from the present work of God, under the message of the third angel; for if we are to go to Jerusalem, then our minds will naturally be there, and our means will be withheld from other uses, to get the saints to Jerusalem. I saw that the reason why they were left to go into this great error, is because they have not confessed and forsaken their errors, that they have been in for a number of years past.” Review and Herald, November 1, 1850.
「跟住我被指示去留意一啲陷於大錯誤之中嘅人；佢哋認為，聖徒喺主降臨之前，仍然要先去到舊耶路撒冷，等等。呢種見解，所造成嘅結果，係叫人嘅心思同關注離開上帝現今喺第三位天使信息之下所作嘅工作；因為如果我哋要去耶路撒冷，咁我哋嘅心思自然就會放喺嗰度，而我哋嘅資財亦會唔用喺其他用途上，為要使聖徒去到耶路撒冷。我睇見，佢哋之所以被任由陷入呢個大錯誤，係因為佢哋冇承認並離棄自己過去多年以來所陷於其中嘅錯誤。」《Review and Herald》，1850年11月1日。
The passage begins by stating, “I wish to give you a short sketch of what the Lord has recently shown to me in vision.” There were several subjects presented, and she did not combine the paragraph addressing “the daily,” with the next paragraph. That was done later by editors who placed the passage in Experience and Views, and thereafter in Early Writings. In Experience and Views, the editors left off the first eight paragraphs, and combined the paragraphs addressing what she was shown of “the daily” and of time setting. Experience and Views was published in 1851, and then Early Writings was published in 1882.
呢段文字一開始就話：「我願意將主近日喺異象中向我所顯示嘅事，略略勾畫畀你哋知道。」當中提出咗幾個題目，而佢並冇將論到「常獻的祭」嗰一段，同下一段合併。嗰個做法係後來由編輯加上去嘅；佢哋將呢段文字編入《Experience and Views》，其後又編入《Early Writings》。喺《Experience and Views》入面，編輯刪去咗頭八段，並且將論到佢所蒙指示、有關「常獻的祭」同埋定日子嘅段落合併起來。《Experience and Views》於1851年出版，其後《Early Writings》於1882年出版。
Early Writings was essentially the same four paragraphs that had appeared in Experience and Views, but with one significant exception. In Experience and Views, the one sentence paragraph that addressed time setting was combined with the previous paragraph that addressed “the daily.” Then the paragraph that originally followed the paragraph addressing time setting was included. In Early Writings a paragraph that came from a different passage in Experience and Views, was placed between the paragraph that now addresses both “the daily,” and time setting, which was originally followed by a paragraph identifying why it was wrong to make pilgrimages to old Jerusalem.
《早期著作》基本上同《經歷與異象》之中曾經出現嘅嗰四段係相同嘅，但有一個重要嘅例外。喺《經歷與異象》入面，嗰一段只有一句、論到定時嘅段落，係同前一段論到「常獻的祭」嘅段落合併咗。然後，原本緊接喺論到定時嘅段落之後嗰一段，亦被包括在內。喺《早期著作》之中，有一段取自《經歷與異象》另一處經文嘅段落，被安插喺而家同時論到「常獻的祭」同定時嘅段落之後；而原先緊隨其後嘅，則係一段指出點解前往舊耶路撒冷朝聖係錯誤嘅段落。
The paragraph that was removed from a different page of Experience and Views, and then was inserted into the passage of Early Writings, only added to the confusion about “the daily” that had begun since 1844. The paragraph was not in Sister White’s original narrative of her vision.
嗰一段原本喺《Experience and Views》另一頁被刪去、其後又插入《Early Writings》有關段落之中嘅文字，只係加深咗自1844年以來關於「常獻的」所已經開始出現嘅混亂。該段並不在懷姊妹所記述其異象嘅原始敘述之內。
“The Lord has shown me that the message of the third angel must go, and be proclaimed to the scattered children of the Lord, and that it should not be hung on time; for time never will be a test again. I saw that some were getting a false excitement arising from preaching time; that the third angel’s message was stronger than time can be. I saw that this message can stand on its own foundation, and that it needs not time to strengthen it, and that it will go in mighty power, and do its work, and will be cut short in righteousness.” Experience and Views, 48.
「主向我顯示，第三位天使的信息必須傳揚出去，宣告給主所分散的兒女；而且這信息不應繫於時間之上，因為時間永不會再成為一種試驗。我看見，有些人因宣講時間而生出一種虛假的激動；第三位天使的信息比時間所能賦予的更有能力。我看見，這信息能立足於自己的根基之上，並不需要時間來使它堅固；它必大有能力地傳開，成就其工作，並且要在公義中被縮短。」《Experience and Views》，48。
The paragraph from page forty-eight of Experience and Views, was inserted after the paragraph in Early Writings, that had been created by combining two different paragraphs, and it placed an emphasis upon time setting that did not exist in the original narrative.
《經驗與異象》第四十八頁嗰一段，係插入喺《早期著作》中一段由兩個唔同段落合併而成嘅段落之後，並且將一種原來敘述中並不存在嘅、對設定時間嘅強調加咗上去。
In 1931, the ancient men that ruled the people of Jerusalem invented a story which claimed Daniells had interviewed Sister White in 1910, and in the testimony that Daniells provided he refers to the 1843 chart, and says he pointed to the non-existent sanctuary on the chart, as he interviewed Sister White. He supposedly had the book Early Writings with him, and as he asked her about what she meant, and based upon her responses he could only conclude that the passage endorsing the pioneer view of “the daily,” in Early Writings, was actually a warning against time setting. Twenty-one years after the invented interview and sixteen years after the death of the persons supposedly interviewed, Daniells places the testimony into the history of the third generation.
喺1931年，統治耶路撒冷人民嘅古代長老捏造咗一個故事，聲稱但以理斯曾於1910年訪問懷愛倫姊妹；而喺但以理斯所提供嘅證詞當中，佢提到1843年嘅圖表，並且話當佢訪問懷愛倫姊妹時，曾指向圖表上並不存在嘅聖所。據稱，佢當時隨身帶住《早期著作》一書；當佢問及佢所表達嘅意思，而根據佢嘅回應，佢所能得出嘅唯一結論，就係《早期著作》中支持先驅對「常獻的」之見解嘅段落，實際上係一個反對定時嘅警告。喺嗰次被捏造嘅訪問之後二十一年，以及喺據稱受訪之人去世之後十六年，但以理斯將呢份證詞置入第三代人嘅歷史當中。
F. C. Gilbert was a Hebrew scholar and he did not simply support the correct view of the “daily” as Paganism because the pioneers and Ellen White said it was so. He defended it based upon an understanding of the Hebrew text that Daniel the prophet had employed. He was the prominent Adventist Hebrew scholar during the time period. As the controversy about “the daily” that Daniells and Prescott were pushing continued to grow, Gilbert was one of the prominent scholars who stood in defense of the pioneer position. He had an interview with Ellen White on June 8, 1910, and he later recorded what he and Sister White discussed. Daniells’ testimony is completely contrary to F. C. Gilbert’s.
F. C. Gilbert 乃係一位希伯來文學者；佢之所以支持將「常獻的」正確認作異教，並唔單係因為先驅者同懷愛倫如此說。佢乃係根據對先知但以理所採用之希伯來文經文嘅理解而加以維護。喺當時，佢係安息日會中一位傑出嘅希伯來文學者。當 Daniells 同 Prescott 所推動、有關「常獻的」嘅爭議愈演愈烈之際，Gilbert 係其中一位挺身維護先驅立場嘅重要學者。佢於 1910 年 6 月 8 日同懷愛倫有過一次會面，之後並記錄咗佢同懷姊妹所討論嘅內容。Daniells 嘅見證同 F. C. Gilbert 嘅見證完全相反。
In volume twenty, pages seventeen through twenty-two, of Manuscript Releases, Sister White’s addresses Daniells’ and Prescott’s position on the “daily”. The phrases that you find in F. C. Gilbert’s report of his interview with Ellen White are almost identical to what Sister White herself stated in the passage from Manuscript Releases. So, for many years before Manuscript Releases were published and released, there was no concrete inspired testimony to refute or uphold Daniells’ claim about the content of the interview he supposedly had with Sister White. More importantly, there was no inspired endorsement for his flawed view of the “daily”. Even more importantly, now that Manuscript Releases are available—there still isn’t an inspired endorsement for his flawed view of “the daily!”
喺《Manuscript Releases》第二十卷第十七至二十二頁，懷姊妹論到但以理斯同普雷斯葛特對「常獻的」所持嘅立場。你喺 F. C. Gilbert 所記錄佢同懷愛倫晤談嘅報告入面所見到嘅片語，幾乎同懷姊妹本人喺《Manuscript Releases》嗰段文字入面所講嘅完全一樣。因此，喺《Manuscript Releases》出版同發行之前好多年，一直都冇任何具體、出於默示嘅證言，可以推翻或者支持但以理斯關於佢所聲稱曾經同懷姊妹有過嗰次晤談內容嘅主張。更重要嘅係，對於佢對「常獻的」所持嗰個錯誤觀點，並冇任何出於默示嘅認可。更為重要嘅係，依家既然《Manuscript Releases》已經可以查閱——對於佢對「常獻的」所持嗰個錯誤觀點，仍然係冇任何出於默示嘅認可！
And yet today, Laodicean Adventism is taught that Sister White has no position on the “daily”, except that it is not a “test question” and we should “keep quiet on this subject”. Something is reversed today, and what is reversed is that the true position of “the daily” is now in the minority opinion among God’s people. In 1910, the minority view was Conradi’s view that was being pushed by Daniells and Prescott, and the majority view was the pioneer position.
然而，今日老底嘉式復臨信仰卻被教導說，懷姊妹對「常獻的」並無任何立場，除了認為這不是一個「試驗性的問題」，並且我們應當「對這個題目保持緘默」。今日有某些事情被顛倒了，而被顛倒的，就是「常獻的」之真正立場，如今在上帝子民中反倒成了少數意見。到了1910年，少數派的觀點乃是康拉迪的見解，就是但以理斯和普雷斯科特所力推的見解，而多數派的觀點則是先驅者的立場。
The following is F. C. Gilbert’s statement about his interview with Sister White, that should be compared with Manuscript Releases, that has been placed in its entirety, in the eighty-first article of this The Book of Daniel series.
以下乃 F. C. Gilbert 關於他與懷姊妹會晤之陳述，應與《Manuscript Releases》互相比較；該書已全文載於本《但以理書》系列第八十一篇文章之中。
“Daniells and Prescott . . . would not give the older brethren in the cause any chance to say anything. . . . Daniells was here to see me, and I would not see him. . . . I would not have anything to say to him about anything. About the ‘daily’ that they are trying to work up, there is nothing to it. . . . When I was in Washington there seemed to be something that just encased their minds, and I could not seem to touch them. We are to have nothing to do with this subject of the ‘daily’ . . . I knew they would work against my message, and then the people would not think there was anything to my message. I have written to him and told him that he was showing himself not fit to be president of the General Conference. . . . not the man to keep the Presidency.
「但以理斯同普雷斯科特……唔肯畀事工中較年長嘅弟兄有任何機會講一句說話……但以理斯嚟過見我，但我唔見佢……關於任何事，我都唔願意同佢講一句話。至於佢哋而家設法鼓吹嘅『常獻的燔祭』，根本毫無意義……當我喺華盛頓嘅時候，似乎有一種嘢將佢哋嘅心思重重包住，我點樣都好似觸唔到佢哋。我哋唔可以同呢個『常獻的燔祭』嘅題目有任何瓜葛……我知道佢哋會反對我所傳嘅信息，咁樣一來，眾人就唔會覺得我嘅信息有任何分量。我已經寫信畀佢，話畀佢知，佢顯明自己並唔適合擔任總會會長……唔係一個應當繼續保留主席職位嘅人。」
“If this message of the ‘daily’ were a testing message the Lord would have shown me. These people do not see the end from the beginning in this thing. . . .I utterly refuse to see any of them who are engaged in this work.
「若然關於『常獻的祭』呢個信息係一個試驗性的信息，主早已向我顯明。呢啲人喺呢件事上，並不能從起初看見結局……凡參與呢項工作嘅人，我一概斷然拒絕接見。」
“The light that was given me of God is that Brother Daniells has stood in the Presidency long enough. . . . and I was told not to have any more conversation with him about any of these things. I would not see Daniells about the matter, and I would not have one word with him. They pled with me to give him an interview, but I would not. . . . I was told to warn our people not to have anything to do with this thing they are teaching. . . . I was forbidden of the Lord to listen to it. I have expressed myself as not having a particle of confidence in it. . . . This whole thing they are doing is a scheme of the devil.” F. C. Gilbert’s report of an interview given him by Ellen White on June 8, 1910.
「上帝所賜予我嘅亮光係：但以理斯弟兄喺總會會長嘅職位上已經任得夠耐……並且我蒙指示，唔可以再同佢就呢啲事當中任何一樣有所交談。我唔會就呢件事去見但以理斯，我亦唔會同佢講一句話。佢哋懇求我畀佢一次晤談嘅機會，但我唔肯……我蒙指示，要警告我哋嘅百姓，唔好同佢哋所教導嘅呢件事有任何瓜葛……主禁止我去聽佢。我已經表明，我對此連一絲一毫嘅信心都冇……佢哋而家所做嘅呢整件事，都係魔鬼嘅詭計。」F. C. Gilbert 關於 1910 年 6 月 8 日 Ellen White 接見佢時所作嘅報告。
We will continue this subject in the next article.
我哋會喺下一篇文章繼續呢個題目。
“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.
「那位看透表面之下、鑒察萬人內心的主，論到那些曾得大光照的人，說：『他們並沒有因自己的道德和屬靈景況而受痛苦，也不感驚愕。』『他們竟揀選自己的道路，心裏喜悅自己可憎惡的事。我也必揀選迷惑他們的事，使他們所懼怕的臨到他們；因為我呼喚，無人答應；我說話，他們不肯聽從，反倒行我眼中看為惡的事，揀選我所不喜悅的。』『神就給他們一個生發錯誤的心，叫他們信從虛謊；』因為『他們不領受愛真理的心，使他們可以得救；』『倒喜愛不義。』以賽亞書 66:3, 4；帖撒羅尼迦後書 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.’
天上嘅教師問道：「仲有咩更強烈嘅迷惑，能夠欺哄人心，過於你自以為係建立喺正確嘅根基上，上帝亦悅納你嘅作為，而事實上你卻係按照屬世嘅權宜之策行事，並且得罪耶和華呢？噢，呢實在係一種極大嘅欺騙，一種迷人嘅幻惑；當那些曾經認識真理嘅人，將敬虔嘅外貌誤當作敬虔嘅精神同能力；當他們自以為富足，已經發了財，毫無缺乏，而事實上卻樣樣都缺乏嘅時候，呢種欺騙就佔據人心。」
“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.
「上帝對那些守住自己衣袍潔白無玷嘅忠心僕人，並冇改變。然而，許多人正呼喊：『平安穩妥』，忽然毀滅卻正臨到佢哋身上。若唔係徹底悔改，若唔係人藉着認罪使內心自卑，並接受那在耶穌裏嘅真理，佢哋就決不能進入天國。當潔淨喺我哋中間進行嘅時候，我哋就唔會再安然自處，自誇話自己富足，已經發了財，一樣都唔缺。」
“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.’
「有邊一個能夠真誠噉講：『我哋嘅金子係經火煉過嘅；我哋嘅衣袍未曾畀世界玷污』呢？我見到我哋嘅導師指住嗰啲所謂公義嘅衣袍。佢將啲衣袍剝落，將底下嘅污穢顯露出嚟。跟住佢對我講：『你睇唔到佢哋點樣虛偽噉掩蓋自己嘅污穢同品格嘅朽爛咩？「可歎，忠信之城，何竟變作妓女！」我父嘅殿竟成咗買賣嘅殿，成為神聖臨格同榮耀已經離開咗嘅地方！正因如此，就有軟弱，亦缺乏力量。』」
“Unless the church, which is now being leavened with her own backsliding, shall repent and be converted, she will eat of the fruit of her own doing, until she shall abhor herself. When she resists the evil and chooses the good, when she seeks God with all humility and reaches her high calling in Christ, standing on the platform of eternal truth and by faith laying hold upon the attainments prepared for her, she will be healed. She will appear in her God-given simplicity and purity, separate from earthly entanglements, showing that the truth has made her free indeed. Then her members will indeed be the chosen of God, His representatives.” Testimonies, volume 8, 249, 250.
「除非現今正被自己嘅背道離道所發起嘅酵所滲透嘅教會悔改並回轉，否則佢必吃自己行為所結嘅果子，直到佢厭惡自己為止。當佢抗拒邪惡而揀選良善，當佢以全然謙卑尋求上帝，並喺基督裏達到自己崇高嘅呼召，站立喺永恆真理嘅平台上，並憑信心把握為佢所預備嘅成就之時，佢就必得醫治。佢將要以其由上帝所賜嘅樸素與純潔顯現，脫離地上嘅纏累，表明真理確實已使佢得自由。到嗰時，佢嘅肢體的確要成為上帝所揀選嘅人，作祂嘅代表。」《證言》卷八，249, 250。