And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.
當嗰些時候，必有許多人起來攻擊南方王；你民中嘅強暴之徒也必自高自大，要應驗那異象；但他們終必敗亡。 但以理書 11:14。
The word “doctrine” in the context of Christianity represents the established truths of the Bible. Various professedly Christian organizations possess different sets of what they define as biblical doctrines, but there is only one Truth. The distinction between “absolute truth” and “pluralism” is a subject outside our consideration at this juncture.
喺基督教嘅語境之中，「教義」一詞係指《聖經》所確立嘅真理。各個自稱基督教嘅組織，對佢哋所界定為《聖經》教義嘅內容，各有唔同嘅體系，然而真理只有一個。至於「絕對真理」同「多元主義」之間嘅分別，並唔屬於我哋此刻所要探討嘅範圍。
Pilate therefore said unto him, Art thou a king then? Jesus answered, Thou sayest that I am a king. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Every one that is of the truth heareth my voice. Pilate saith unto him, What is truth? And when he had said this, he went out again unto the Jews, and saith unto them, I find in him no fault at all. John 18:37, 38.
彼拉多於是對祂說：「咁樣，你係王嗎？」耶穌回答說：「你所講嘅，就係我係王。我為此而生，亦為此來到世上，為要給真理作見證。凡屬真理的人，就聽我嘅聲音。」彼拉多對祂說：「真理係乜嘢呢？」說了這話，就又出去到猶太人那裏，對他們說：「我查不出祂有任何罪狀。」約翰福音 18:37, 38。
Truth is God’s Word; it is His voice and it is Christ Himself.
真理就係神嘅話語；佢係祂嘅聲音，亦係基督自己。
“We should know for ourselves what constitutes Christianity, what is truth, what is the faith that we have received, what are the Bible rules—the rules given us from the highest authority. There are many who believe without a reason on which to base their faith, without sufficient evidence as to the truth of the matter. If an idea is presented that harmonizes with their own preconceived opinions, they are all ready to accept it. They do not reason from cause to effect, their faith has no genuine foundation, and in the time of trial they will find that they have built upon the sand.
「我哋應當親自知道，乜嘢構成基督教，乜嘢係真理，乜嘢係我哋所領受嘅信仰，乜嘢係聖經嘅法則——即係由至高權威所賜畀我哋嘅法則。有好多人信，卻冇一個可以作為其信仰根據嘅理由，對事情嘅真實亦冇充分嘅證據。如果有一個觀念同佢哋自己先入為主嘅意見相符合，佢哋就隨時準備接受。佢哋唔會由因推理至果；佢哋嘅信心冇真實嘅根基，及至試煉臨到嘅時候，佢哋就會發現自己所建造嘅乃係喺沙土之上。」
“He who rests satisfied with his own present imperfect knowledge of the Scriptures, thinking this sufficient for his salvation, is resting in a fatal deception. There are many who are not thoroughly furnished with Scriptural arguments, that they may be able to discern error, and condemn all the tradition and superstition that has been palmed off as truth. Satan has introduced own ideas into the worship of God, that he might corrupt the simplicity of the gospel of Christ. A large number who claim to believe the present truth, know not what constitutes the faith that was once delivered to the saints—Christ in you the hope of glory. They think they are defending the old landmarks, but they are lukewarm and indifferent. They know not what it is to weave into their experience and to possess the real virtue of love and faith. They are not close Bible students, but are lazy and inattentive. When differences of opinion arise upon the passages of Scripture, these who have not studied to a purpose and are not decided as to what they believe, fall away from the truth. We ought to impress upon all the necessity of inquiring diligently into divine truth, that they may know that they do know what is truth. Some claim much knowledge, and feel satisfied with their condition, when they have no more zeal for the work, no more ardent love for God, and for souls for whom Christ died, than if they had never known God. They do not read the Bible [in order] to appropriate the marrow and fatness to their own souls. They do not feel that it is the voice of God speaking to them. But, if we would understand the way of salvation, if we would see the beams of the Sun of righteousness, we must study the Scriptures for a purpose, for the promises and prophecies of the Bible shed clear beams of glory upon the divine plan of redemption, which grand truths are not clearly comprehended.” The 1888 Materials, 403.
「凡滿足於自己現今對聖經嗰種唔完全嘅認識，又以為咁樣已足夠得救嘅人，乃係安歇喺一種致命嘅迷惑之中。有好多人並冇充分具備聖經上嘅論據，以致佢哋未能辨明錯謬，並定罪一切被冒充為真理嘅遺傳同迷信。撒但已將自己嘅意思引進上帝嘅敬拜之中，為要敗壞基督福音嘅純一。有大批自稱相信現代真理嘅人，卻唔知道從前一次交付聖徒嘅真道究竟包含乜嘢——就係基督喺你哋裡面成了榮耀嘅盼望。佢哋以為自己係維護古舊地標，然而佢哋卻係不冷不熱、漠不關心。佢哋唔知道點樣將愛同信心嘅真正德能編織進自己嘅經歷之中，並實際擁有之。佢哋並唔係貼近聖經、勤於考究嘅學生，反而懶惰疏忽。當對聖經經文出現意見分歧之時，呢啲未曾有目的噉去研究、對自己所信嘅亦未有定見嘅人，就離棄真理。我哋應當向所有人深刻指出殷勤查究神聖真理嘅必要，叫佢哋可以知道自己確實知道何為真理。有啲人自稱知識好多，並且對自己嘅景況感到滿足；然而，佢哋對工作嘅熱心，對上帝以及對基督為之而死嘅靈魂嘅熾熱愛心，並唔比從未認識上帝嘅人更多。佢哋讀聖經，並唔係要將其中嘅精髓同肥甘據為自己靈魂嘅分；佢哋亦唔覺得嗰係上帝向佢哋親自說話嘅聲音。然而，如果我哋要明白救恩之道，如果我哋要看見公義日頭嘅光線，我哋就必須有目的噉研讀聖經，因為聖經中嘅應許同預言，將榮耀嘅清晰光芒照耀喺神聖救贖計劃之上，而呢啲偉大真理並未被清楚領會。」The 1888 Materials, 403.
We are required to know what those doctrines are, and how to present, establish and defend those truths.
我哋必須知道嗰啲教義係乜嘢，亦都要知道點樣陳明、確立並維護嗰啲真理。
“It does not seem possible to us now that any should have to stand alone; but if God has ever spoken by me, the time will come when we shall be brought before councils and before thousands for his name’s sake, and each one will have to give the reason of his faith. Then will come the severest criticism upon every position that has been taken for the truth. We need, then, to study the word of God, that we may know why we believe the doctrines we advocate. We must critically search the living oracles of Jehovah.” Review and Herald, December 18, 1888.
「現今喺我哋睇嚟，似乎唔可能有人需要獨自站立；但如果上帝曾經藉住我發言，時候將到，我哋要為祂名嘅緣故被帶到議會同千萬人面前，而每一個人都必須交代自己信仰嘅緣由。到嗰時，凡為真理所採取嘅每一個立場，都要受到最嚴厲嘅批判。因此，我哋需要研讀上帝嘅聖言，好叫我哋知道點解我哋相信自己所主張嘅各項教義。我哋必須以審慎批判嘅態度查考耶和華活潑嘅聖言。」《Review and Herald》，1888年12月18日。
In order to be brought before “thousands” it is evident that some of the defenders of truth in the last days will be forced to defend the truth in a medium such as television or web broadcasts. How else could thousands watch the testimony given by the one hundred and forty-four thousand? The doctrines we advocate identify the basis of our faith.
為要被帶到「千千萬萬」人面前，顯然，末後日子中一啲真理嘅捍衛者，將會被迫喺電視或網絡廣播一類嘅媒介上為真理作辯護。若唔係咁，一百四十四千人所作嘅見證，又點可能畀千千萬萬人看見呢？我哋所倡導嘅教義，正係表明我哋信仰根基之所在。
“The members of the church will individually be tested and proved. They will be placed in circumstances where they will be forced to bear witness for the truth. Many will be called to speak before councils and in courts of justice, perhaps separately and alone. The experience which would have helped them in this emergency they have neglected to obtain, and their souls are burdened with remorse for wasted opportunities and neglected privileges.” Testimonies, volume 5, 463.
「教會嘅成員將會逐一受試驗並被證明。佢哋將被置於某啲處境之中，被迫要為真理作見證。許多人將會被傳召喺議會同法庭面前發言，或者係分開、獨自一人。嗰種本來可以喺呢個緊急關頭幫助佢哋嘅經歷，佢哋卻忽略咗去獲得；而佢哋嘅心靈亦因浪費咗嘅機會同被忽略咗嘅特權而滿負懊悔。」《證言》卷五，463。
God’s Word never fails, and therefore if we are to be numbered with the one hundred and forty-four thousand, we must know what believe based upon what is written in God’s Word. Before the testing time arrives when God’s people are forced to explain the doctrines they believe, God allows errors to be introduced in order to force God’s people to critically study His Word.
上帝嘅話語永不落空，因此，若我哋要被列入嗰十四萬四千人之中，我哋就必須根據上帝話語所記載嘅，知道自己所信嘅係乜嘢。喺嗰考驗嘅時刻未到、上帝嘅子民尚未被迫解明自己所信嘅教義之前，上帝容許錯謬被引入，為要迫使上帝嘅子民以批判嘅態度研讀祂嘅話語。
“The fact that there is no controversy or agitation among God’s people should not be regarded as conclusive evidence that they are holding fast to sound doctrine. There is reason to fear that they may not be clearly discriminating between truth and error. When no new questions are started by investigation of the Scriptures, when no difference of opinion arises which will set men to searching the Bible for themselves to make sure that they have the truth, there will be many now, as in ancient times, who will hold to tradition and worship they know not what.
上帝子民中間若毫無爭議或激動之事，並不應當被視為他們緊守純正教義之確證。有理由令人懼怕的是，他們或許未能清楚分辨真理與謬誤。當人不因查考聖經而提出新的問題，當亦沒有意見上的分歧興起，以致促使人親自查究聖經，好確知自己所持有的是真理之時，現今必有許多人，正如古時一樣，固守遺傳，並且敬拜自己所不認識的。
“I have been shown that many who profess to have a knowledge of present truth know not what they believe. They do not understand the evidences of their faith. They have no just appreciation of the work for the present time. When the time of trial shall come, there are men now preaching to others who will find, upon examining the positions they hold, that there are many things for which they can give no satisfactory reason. Until thus tested they knew not their great ignorance. And there are many in the church who take it for granted that they understand what they believe; but, until controversy arises, they do not know their own weakness. When separated from those of like faith and compelled to stand singly and alone to explain their belief, they will be surprised to see how confused are their ideas of what they had accepted as truth. Certain it is that there has been among us a departure from the living God and a turning to men, putting human in place of divine wisdom.
「我蒙指示，看見許多自稱認識現代真理的人，並不知道自己所信的是甚麼。他們不明白自己信仰的憑據。他們對現今時代的工作，毫無正確的體會。當試煉的時候來到，現今正在向人講道的一些人，將會發覺，在審察自己所持守的立場時，有許多事是他們不能提出令人滿意的理由的。未經這樣的考驗之前，他們還不知道自己是何等無知。教會中也有許多人，想當然地以為自己明白所信的是甚麼；但直到爭辯興起，他們才不知道自己的軟弱。當他們與持同一信仰的人分開，被迫單獨站立，自行解明自己的信念時，他們就會驚訝地看見，自己對那些所接受為真理的事，觀念是何等混亂。可以確定的是，我們中間已經離棄了永生的上帝，轉向人，以人的智慧取代神聖的智慧。」
“God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting. Believers are not to rest in suppositions and ill-defined ideas of what constitutes truth. Their faith must be firmly founded upon the word of God so that when the testing time shall come and they are brought before councils to answer for their faith they may be able to give a reason for the hope that is in them, with meekness and fear.
「上帝必激發祂的子民；若其他方法都失效，異端便會進入他們中間，藉此篩淨他們，把糠秕與麥子分別出來。主呼召一切相信祂話語的人，要從睡夢中醒起。寶貴的亮光已經來到，正切合這時代所需。這乃是《聖經》的真理，顯明那正臨到我們眼前的危險。這亮光應當引導我們殷勤查考聖經，並且對我們所持守的立場作最嚴謹的查驗。上帝要真理一切的層面與立場，都在禱告和禁食之中，被徹底而恆忍地考察。信徒不可安於臆測和對何為真理之含糊不清的觀念。他們的信心必須堅固地建立在上帝的話語之上，好叫到了考驗的時候，當他們被帶到議會面前，為自己的信仰作答時，便能以溫柔敬畏的心，陳明自己所懷盼望的緣由。」
“Agitate, agitate, agitate. The subjects which we present to the world must be to us a living reality. It is important that in defending the doctrines which we consider fundamental articles of faith we should never allow ourselves to employ arguments that are not wholly sound. These may avail to silence an opposer, but they do not honor the truth. We should present sound arguments, that will not only silence our opponents, but will bear the closest and most searching scrutiny. With those who have educated themselves as debaters there is great danger that they will not handle the word of God with fairness. In meeting an opponent it should be our earnest effort to present subjects in such a manner as to awaken conviction in his mind, instead of seeking merely to give confidence to the believer.
「要激發、激發、再激發。 我們向世人所提出嘅題旨，對我哋而言，必須係活生生嘅現實。喺維護我哋視為信仰根本條款嘅各項道理時，至為重要嘅係：我哋決不可容許自己採用任何並非全然穩妥嘅論據。呢啲論據或者足以使反對者啞口無言，卻唔能尊榮真理。我哋應當提出健全嘅論證，唔單止能使我哋嘅對手無從駁斥，並且經得起最嚴密、最深入嘅審察。對於嗰啲將自己訓練成辯士嘅人而言，有一種極大嘅危險，就係佢哋未必會以公正無偏嘅態度運用上帝嘅話語。喺面對反對者嘅時候，我哋應當懇切努力，以一種能喚起其心中確信嘅方式陳述各項題旨，而唔係單單尋求叫信徒更有把握。」
“Whatever may be man’s intellectual advancement, let him not for a moment think that there is no need of thorough and continuous searching of the Scriptures for greater light. As a people we are called individually to be students of prophecy. We must watch with earnestness that we may discern any ray of light which God shall present to us. We are to catch the first gleamings of truth; and through prayerful study clearer light may be obtained, which can be brought before others.” Testimonies, volume 5, 708.
「無論人喺智識上有幾大進步，都唔好有片刻以為，自己已經唔需要為咗獲得更大嘅亮光，而徹底並持續不斷咁查考聖經。作為一個子民，我哋各人都蒙召作預言嘅研究者。我哋必須殷勤警醒，好叫我哋能夠辨識上帝將要向我哋顯明嘅任何一線亮光。我哋要捉住真理最初嘅微光；並且藉着祈禱中嘅研讀，就可以獲得更清晰嘅亮光，從而帶到別人面前。」《證言》第5卷，708頁。
The “students of prophecy” that ultimately makeup the one hundred and forty-four thousand will be “individually tested and proved,” in advance of their confrontation with the earthly powers who bring about the soon-coming Sunday law crisis and persecution. The faithful will first be “aroused” by God. The sleeping virgins will be “aroused” from the slumber they have fallen into during the tarrying time. If they will not awaken by the message that God has presented through the articles that have been sent forth since July of 2023, then God will allow “heresies” to “come in among them” which will finish the separation of the wheat and tares through a sifting process. We are now in that sifting process.
最終組成十四萬四千人嘅「預言學生」，喺佢哋同地上權勢對峙之前——即係嗰啲將要促成即將來臨之星期日法案危機同逼迫嘅勢力——必先要「逐一受試驗，並被證明」。忠心嘅人首先會被上帝「喚醒」。嗰啲沉睡嘅童女，會喺延遲時期所陷入嘅昏睡之中被「喚醒」。如果佢哋唔肯藉着上帝自二〇二三年七月以來藉所發出之文章所呈現嘅信息而醒悟，咁上帝就會容許「異端」「進入佢哋中間」，藉着一個篩分嘅過程，完成麥子與稗子之分離。我哋而家正處於呢個篩分過程之中。
There are three options available to those who have been following in the controversy of the correct identification of Modern Rome. One option is that the United States is Modern Rome, the other is that the papal power is Modern Rome and the third option is that both of the previous positions are incorrect and some other power is represented by the robbers of Daniel’s people who exalt themselves, fall, and establish the vision in verse fourteen of Daniel chapter eleven.
對於一直跟隨有關現代羅馬之正確認定這場爭議的人來說，有三個可行的選項。其一，是美國乃現代羅馬；其二，是教皇權勢乃現代羅馬；其三，則是前述兩種立場皆不正確，而但以理書第十一章第十四節中，那些高舉自己、卻又傾倒，並要建立那異象之但以理本國中的強暴人，所代表的乃是另一種權勢。
I contend that the disagreement of whether Modern Rome is the papal power or the United States, has been allowed to be introduced into this movement for the purpose of forcing His people to study His prophetic word. God has brought about this controversy in a manifestation of His mercy. I contend the disagreement is more about preparing His people for the coming crisis than simply identifying who is right and who is wrong about Modern Rome. The disagreement was allowed and designed by God to demonstrate, for any who wish to see, that their own personal understanding of His prophetic word is incomplete or incorrect. The controversy is therefore evidence of God’s mercy.
我主張，關於現代羅馬究竟係教皇權勢，抑或係美國之爭議，被容許引入呢場運動之中，乃係為咗迫使祂嘅子民去研讀祂嘅預言之道。上帝以彰顯祂憐憫嘅方式，引發咗呢場爭論。我主張，呢場分歧與其話單單係要辨明邊個對、邊個錯，唔如話更在於預備祂嘅子民去面對將臨嘅危機，尤其係關於現代羅馬呢一點。呢場分歧之所以被上帝容許並設計，乃係要向一切願意看見嘅人顯明：佢哋各人對祂預言之道嘅個人理解，乃係唔完全或有錯誤。因此，呢場爭論正係上帝憐憫嘅明證。
The controversy not only involves the identification of who is the power represented by the robbers of thy people, but also whether the methodology of line upon line that both sides of the controversy profess to uphold is being properly applied. The prophetic rules associated with the methodology of line upon line includes special prophetic principles which will be part of the sifting process of the wheat and tares. Three elements of the methodology of line upon line which I contend are being misunderstood in this current controversy are Christ as the Truth, and Christ as Alpha and Omega, and a triple application of prophecy.
呢場爭議唔單止涉及辨明邊一個勢力就係由你民中的強暴人所代表，亦涉及爭議雙方所聲稱持守嘅「一句接一句」之方法論，是否真係被正確運用。與「一句接一句」之方法論相關嘅預言規則，包括一啲特別嘅預言原則；而呢啲原則將會成為麥子同稗子篩分過程嘅一部分。我主張，在當前呢場爭議之中，「一句接一句」之方法論有三個要素正被誤解：基督就是真理，基督係阿拉法同俄梅戛，以及預言具有三重應用。
Ultimately those who hold to an incorrect understanding of verse fourteen of Daniel eleven will be found to be basing their doctrinal position upon a private interpretation.
最終，嗰啲堅持對但以理書十一章十四節有錯誤理解嘅人，將會被證明，佢哋乃係將自己嘅教義立場建立喺私意嘅解釋之上。
We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts: Knowing this first, that no prophecy of the scripture is of any private interpretation. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost. 2 Peter 1:19–21.
我哋並有更確定嘅先知預言；你哋留心呢預言，乃係好嘅，正如留心一盞照喺幽暗之處嘅燈，直到天發亮，晨星喺你哋心裏升起。第一要知道，經上所有嘅預言，冇一樣係可以隨私意解說嘅；因為預言從來唔係出於人嘅意思，乃係神嘅聖人被聖靈感動，說出神嘅話。彼得後書 1:19–21。
In the controversy over verse fourteen, an example of what I understand to be a “private interpretation” is found in The Great Controversy.
關於第十四節嘅爭議，《善惡之爭》提供咗一個我所理解為「私意解經」嘅例子。
“As the Sabbath has become the special point of controversy throughout Christendom, and religious and secular authorities have combined to enforce the observance of the Sunday, the persistent refusal of a small minority to yield to the popular demand will make them objects of universal execration. It will be urged that the few who stand in opposition to an institution of the church and a law of the state ought not to be tolerated; that it is better for them to suffer than for whole nations to be thrown into confusion and lawlessness. The same argument many centuries ago was brought against Christ by the ‘rulers of the people.’ ‘It is expedient for us,’ said the wily Caiaphas, ‘that one man should die for the people, and that the whole nation perish not.’ John 11:50. This argument will appear conclusive; and a decree will finally be issued against those who hallow the Sabbath of the fourth commandment, denouncing them as deserving of the severest punishment and giving the people liberty, after a certain time, to put them to death. Romanism in the Old World and apostate Protestantism in the New will pursue a similar course toward those who honor all the divine precepts.” The Great Controversy, 615.
「當安息日喺整個基督教世界成為特別嘅爭論焦點，而宗教同世俗當局又聯合起嚟強制人遵守星期日之時，少數人若仍然堅決拒絕向普遍嘅要求屈服，就必成為普世憎惡嘅對象。人必主張：呢啲少數反對教會制度同國家法律嘅人，不應當被容忍；與其讓全國陷入混亂同無法無天，不如讓佢哋受苦。幾個世紀以前，同樣嘅論據亦曾被『百姓嘅官長』用嚟反對基督。狡猾嘅該亞法說：『獨不想一個人替百姓死，免得通國滅亡，就是你們的益處。』約翰福音 11:50。呢個論據將會顯得無可辯駁；而最終，當局必會頒布一項針對嗰啲尊崇第四條誡命之安息日嘅人嘅諭令，宣告佢哋應受最嚴厲嘅刑罰，並且喺某一指定時期之後，容許人民將佢哋處死。舊世界嘅羅馬教同新世界背道嘅新教，將會以類似嘅手段對待嗰啲尊崇上帝一切誡命嘅人。」《善惡之爭》，615。
“Christendom” represents the worldwide community of Christians or the collective body of Christian-majority countries and cultures. The term is often used to denote the parts of the world where Christianity is the dominant religion and has significantly influenced the culture, laws, and social norms. Christendom encompasses the global expanse of Christianity in terms of its followers, cultural impact, and historical significance. Without removing the repetition that exists in the Ellen White CD-ROM, the word Christendom occurs one hundred and seventy-six times. Geographically Sister White identifies that Christendom in general represents Europe and the Americas. In the context of Sister White Europe is identified as the Old World and the Americas are the New world.
「基督教世界」代表全球基督徒群體，或以基督教為主體之國家與文化所構成之整體。此詞常用以指稱世界上基督教為主導宗教，並且對文化、法律及社會規範產生重大影響之地區。就信徒人數、文化影響及歷史意義而言，基督教世界涵蓋基督教在全球之廣泛延伸。若不刪除艾倫·懷愛倫 CD-ROM 內現存之重複內容，「基督教世界」一詞共出現一百七十六次。按懷師母之地理界定，基督教世界一般而言是指歐洲及美洲。在懷師母之語境中，歐洲被界定為舊世界，而美洲則為新世界。
“But the beast with lamblike horns was seen ‘coming up out of the earth.’ Instead of overthrowing other powers to establish itself, the nation thus represented must arise in territory previously unoccupied and grow up gradually and peacefully. It could not, then, arise among the crowded and struggling nationalities of the Old World—that turbulent sea of ‘peoples, and multitudes, and nations, and tongues.’ It must be sought in the Western Continent.
「但那有如羊羔兩角的獸，乃是見其『從地中上來』。故此，這所象徵的國家，並不是藉着推翻別的政權而建立自己；它必是在先前未被佔據之地興起，並且漸漸、和平地成長。因此，它不可能興起於舊世界那些擁擠而彼此爭競的列國之中——那波濤洶湧之海，就是『多民、多人、多國、多方』。它必須在西方大陸尋得。」
“What nation of the New World was in 1798 rising into power, giving promise of strength and greatness, and attracting the attention of the world? The application of the symbol admits of no question. One nation, and only one, meets the specifications of this prophecy; it points unmistakably to the United States of America.’ The Great Controversy, 441.
「新世界中，喺1798年有邊一個國家正崛起掌權，顯出強盛偉大嘅前景，並吸引全世界嘅注意呢？呢個象徵嘅應用係毫無疑問嘅。只有一個國家，而且只可能係呢一個，符合呢個預言嘅特徵；佢明明無誤噉指向美利堅合眾國。」《善惡之爭》，441頁。
The last sentence in the paragraph we are considering has been employed to suggest that “Romanism in the Old World and apostate Protestantism in the New” is identifying “Romanism of the Old World” as the papacy during the Dark Ages, and the United States (apostate Protestantism) as Modern Rome, represented by the phrase “apostate Protestantism in the New.” The “Old” is defined as past history, and the “New” is defined as modern or current history. That application wrest Sister White’s established understanding of both Christendom and the Old and New world.
我哋而家所考慮呢一段裏面最後嗰一句，曾被人用嚟暗示：「舊世界中嘅羅馬主義，以及新世界中嘅背道新教」，乃係將「舊世界中嘅羅馬主義」認定為黑暗時代嘅教皇制度，而將美國（即背道新教）認定為現代羅馬，並由「新世界中嘅背道新教」呢一句所代表。「舊」被界定為過去嘅歷史，而「新」則被界定為現代或當前嘅歷史。呢種應用曲解咗懷愛倫姊妹對基督教世界，以及對舊世界同新世界，一貫確立嘅理解。
Those who apply the sentence in terms of past and future history, identify “a private interpretation” in direct contradiction to Sister White’s intended meaning. The claim is that the “Old World” represents past history and the “New” represents modern or current history (New).
凡係按住過去同將來嘅歷史去應用呢一句話嘅人，就係將「私意嘅解釋」加諸其上，直接違背咗懷愛倫姊妹原本嘅意思。呢種主張認為，「舊世界」係代表過去嘅歷史，而「新世界」則代表現代或當前嘅歷史（新）。
The passage says, “will pursue.” Romanism and apostate Protestantism “will pursue a similar course toward those who honor all the divine precepts.” The Old World in the passage is Europe and the New world is the Americas. Sister White is teaching that the entire world is to be confronted by the Sunday law test, and that Romanism will lead out in the persecutions in Europe and apostate Protestantism will lead out in persecutions in the Americas. The Americas and Europe are what is defined as “Christendom.” Both Romanism and apostate Protestantism “will pursue a similar course toward those who honor all the divine precepts.”
呢段經文話：「要追逼。」羅馬教同背道的新教「對於一切尊重上帝全部誡命的人，也要採取相似的行徑。」文中所指嘅舊世界係歐洲，而新世界則係美洲。懷師母所教導嘅係：全世界都要面對星期日法案嘅試驗；並且，羅馬教要喺歐洲帶頭發動迫害，而背道的新教則要喺美洲帶頭發動迫害。美洲同歐洲就係所謂「基督教世界」。「羅馬教同背道的新教」對於一切尊重上帝全部誡命的人，「也要採取相似的行徑。」
“Will pursue” is identifying a future action by both powers, and it is grammatically impossible to suggest that Romanism of the Old World is the papal power of the Dark Ages. The persecution carried out by both powers is future tense. The definition of the phrase is “will pursue” and it means to follow or chase after something with the intention of achieving or attaining it. It implies a future action where an individual or group is committed to actively seeking a goal or objective.
「將要追逼」係指明兩股權勢所作出嘅一項將來行動；而喺文法上，若主張舊世界嘅羅馬教主義就係黑暗時代嘅教皇權勢，乃係絕不可能成立。由呢兩股權勢所施行嘅迫害，均屬將來時態。呢個詞語嘅界定係「將要追逼」，其意思係跟隨或追趕某事物，旨在達成或取得佢。呢個詞語含有一種將來行動嘅意思，即個人或群體致力主動尋求某一目標或宗旨。
The phrase can be applied in various contexts: “She will pursue a career in medicine,” meaning she plans to work towards becoming a medical professional. “He will pursue a degree in engineering,” indicating he intends to study engineering at a higher educational institution. “The team will pursue the project until completion,” suggesting the team will continue working on the project until it is finished. “They will pursue legal action against the company,” meaning they intend to take legal steps to address a grievance or seek justice. Overall, “will pursue” implies determination, commitment, and a clear intention to achieve a specific goal or outcome in the future.
呢個片語可以應用喺唔同嘅語境之中：「她將會投身醫學事業」，意思即係她計劃朝住成為醫療專業人員而努力。「他將會修讀工程學位」，表示他有意喺高等教育機構修習工程學。「團隊將會持續推進該項目直至完成」，意思即係團隊會繼續進行呢個項目，直到完成為止。「他們將會對該公司採取法律行動」，意思係他們打算循法律途徑處理所受嘅損害或尋求公義。總括而言，「will pursue」蘊含決心、委身，以及喺將來達成某一特定目標或結果嘅明確意向。
The private interpretation that is employed to teach that Romanism of the Old World is past history, is thereafter employed as a plank to uphold an incorrect application of a triple application of prophecy. It argues that the triple application of Rome represents pagan Rome, followed by papal Rome and then the United States as the third of the three Rome’s. A very similar flawed application was employed shortly after September 11, 2001, when a group separated from the movement over the book of Joel.
嗰種被用嚟教導舊世界之羅馬教制已成過去歷史嘅私人解釋，隨後又被用作一塊踏板，去支撐對預言三重應用之錯誤套用。佢主張，羅馬嘅三重應用係指異教羅馬，繼而係教皇羅馬，然後第三個羅馬就係美國。喺2001年9月11日之後不久，當有一個群體因《約珥書》而從呢場運動中分離出去之時，一種極為相似而有缺陷嘅應用亦曾被採用。
The controversy then began at a camp meeting in Canada where the triple application of the three woes was incorporated into the book of Joel to teach that Islam of the third woe was the nation that came against the land in verse six of chapter one. That nation is papal Rome, but a private interpretation was introduced claiming the nation was Islam. The triple application of three woes had established Islam as the power of September 11, 2001, and the new private interpretation insisted the papal power of Joel chapter one was actually Islam. A private interpretation that rejected the correct identification of papal power in the book of Joel was bolstered up by an incorrect application of the three woes. Now a private interpretation setting aside the papal power for the United States is being introduced.
其後，爭議始於加拿大一個營會；在那裏，「三樣災禍」嘅三重應用被納入《約珥書》之中，用以教導話，第三樣災禍所指嘅伊斯蘭教，就係第一章第六節所講、上來攻擊此地嘅國民。嗰個國民乃係教皇羅馬；然而，當時卻引入咗一種私意解經，聲稱嗰個國民係伊斯蘭教。「三樣災禍」嘅三重應用，已經將伊斯蘭教確立為 2001 年 9 月 11 日嘅勢力，而呢種新嘅私意解經又堅稱，《約珥書》第一章中嘅教皇勢力其實就係伊斯蘭教。一種拒絕喺《約珥書》中正確認定教皇勢力嘅私意解經，因着對「三樣災禍」嘅錯誤應用而被扶植起來。如今，又正被引入另一種私意解經，將教皇勢力撇開，而改以美國取而代之。
The thing that hath been, it is that which shall be; and that which is done is that which shall be done: and there is no new thing under the sun. Is there anything whereof it may be said, See, this is new? it hath been already of old time, which was before us. Ecclesiastes 1:9, 10.
已經有過嘅事，將來必再有；已經做過嘅事，將來必再做；日光之下並無新事。豈有一件事，人可以指住佢話：「睇吓，呢個係新嘅」？其實喺我哋以前嘅世代，早已有咗。傳道書 1:9, 10.
The controversies of the last days include the repetition of old controversies, and Daniel chapter eleven has the controversy of Uriah Smith placing his private interpretation upon the symbol of the king of the north. In so doing he manufactured an understanding of Daniel chapter eleven that only produced darkness. In these last days the controversies that are repeated are especially identifying the fruit of applying private interpretations to established truth. This is what Smith did in his book, Daniel and the Revelation. This is what was done in the controversy in the book of Joel, and it is the same dynamics that are being employed when one paragraph from The Great Controversy avoids the definition within the world and within the writings of Ellen White as to what “Christendom” represents, along with the rejection of the basic rules of grammar that identify the phrase “will pursue” identifies a future event. From that point of reference, the flawed concept that the “Old World” is the history of the papal power from 538 unto 1798, is then used to argue against the established understanding of the definition of a triple application of prophecy.
末後日子嘅爭議，包括舊有爭議嘅重演，而《但以理書》第十一章所包含嘅爭議，就係烏利亞．史密夫將佢私人嘅解釋加諸喺北方王呢個表號之上。佢咁樣做，就炮製出一種對《但以理書》第十一章嘅理解，而呢種理解只會產生黑暗。喺呢末後日子，所重演嘅爭議，特別係指出將私人解釋應用於既定真理之上所結出嘅果子。史密夫喺佢嘅《但以理與啟示錄》一書中所做嘅，正正就係如此。喺《約珥書》一書嘅爭議中，亦都係咁樣做；而當有人引用《善惡之爭》當中一段文字，迴避咗「Christendom」喺世上以及喺懷愛倫著作當中所代表嘅定義，同時又拒絕文法上用以指出「will pursue」呢個片語所標明嘅乃係一件將來事件之基本規則之時，所運用嘅正係同樣嘅動態。由呢個參照點出發，然後便利用嗰個有缺陷嘅觀念，即所謂「Old World」乃係教皇權勢由538年至1798年之歷史，去反駁對預言之三重應用之定義嘅既定理解。
“All that God has in prophetic history specified to be fulfilled in the past has been, and all that is yet to come in its order will be. Daniel, God’s prophet, stands in his place. John stands in his place. In the Revelation the Lion of the tribe of Judah has opened to the students of prophecy the book of Daniel, and thus is Daniel standing in his place. He bears his testimony, that which the Lord revealed to him in vision of the great and solemn events which we must know as we stand on the very threshold of their fulfillment.
「凡上帝喺預言歷史中所指定要喺過去應驗嘅，一切都已經應驗；而凡按其次序尚未來到嘅，都必然要成就。上帝嘅先知但以理，站立喺佢嘅本位；約翰亦站立喺佢嘅本位。喺《啟示錄》中，猶大支派嘅獅子已經向預言嘅研讀者打開咗《但以理書》，因此，但以理正站立喺佢嘅本位。佢作出佢嘅見證，就係主喺異象中向佢啟示嘅嗰啲重大而莊嚴嘅事件；當我哋正站喺呢啲事應驗嘅門檻上時，呢啲乃係我哋必須知道嘅。」
“In history and prophecy the Word of God portrays the long continued conflict between truth and error. That conflict is yet in progress. Those things which have been, will be repeated. Old controversies will be revived, and new theories will be continually arising. But God’s people, who in their belief and fulfillment of prophecy have acted a part in the proclamation of the first, second, and third angels’ messages, know where they stand. They have an experience that is more precious than fine gold. They are to stand firm as a rock, holding the beginning of their confidence steadfast unto the end.” Selected Message, book 2, 109.
「喺歷史同預言之中，上帝嘅聖言描繪咗真理與謬誤之間一場長久持續嘅爭戰。呢場爭戰至今仍在進行。從前有過嘅事，將要重演。舊有嘅爭論將會再被挑起，而新嘅理論亦會不斷興起。但上帝嘅子民，喺佢哋對預言嘅相信同應驗之中，曾經有分於宣講第一、第二同第三位天使信息嘅工作，知道自己所站立嘅立場。佢哋有一種經驗，比精金更為寶貴。佢哋要堅立如磐石，將起初嘅確信持守到底。」《信息選粹》，卷二，109。
It can be easily demonstrated that Sister White identifies Paul’s “beginning of their confidence,” as the foundational truths of Adventism. The Millerites taught the robbers of thy people was the papal power, and from 1989 onward the movement of the one hundred and forty-four thousand has repeatedly identified the same understanding of the symbol as did the Millerites. There is now a “new theory” as to who the robbers of thy people are, and it has revived an old controversy in the sense that it uses an incorrect identification of an established prophetic symbol to build a prophetic model that is erected upon sand. Whether it was Smith’s private interpretation, or the false application of the nation in Joel chapter one, or the identification of the United States as Modern Rome; all three fallacies attack the correct understanding of papal Rome in the last days, and in so doing they attack the symbol that establishes the prophetic vision that identifies whether God’s people perish or live.
好容易就可以證明，懷愛倫姊妹將保羅所講嘅「起初確實嘅信心」，指認為復臨信仰嘅根基真理。米勒派教導話，「你本國之中嘅強暴人」乃係教皇權；而由一九八九年開始，一百四十四千人嘅運動亦一再指認呢個表號嘅意思，與米勒派所明白嘅完全相同。如今，關於「你本國之中嘅強暴人」究竟係指邊一個，出現咗一種「新理論」；而喺某種意義上，佢使一場舊有嘅爭論死灰復燃，因為佢用一個對既定預言表號嘅錯誤指認，去建立一個建築喺沙土上嘅預言模型。無論係史密夫嘅私人解釋，抑或係對約珥書第一章中「國」嘅錯誤應用，或者將美國指認為現代羅馬；呢三種謬誤都係攻擊末後日子對教皇羅馬嘅正確認識，而佢哋咁樣做，即係攻擊嗰個確立預言異象嘅表號；而正正呢個異象，係用嚟指明上帝嘅子民究竟係滅亡，抑或存活。
In the future Romanism in Europe and apostate Protestantism in the Americas “will pursue” persecution of Sabbath-keepers as has been done throughout sacred history.
將來，歐洲嘅羅馬天主教體系同美洲背道嘅新教「將要進行」對守安息日之人嘅逼迫，正如喺神聖歷史中一向所行嘅一樣。
“God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting. Believers are not to rest in suppositions and ill-defined ideas of what constitutes truth.” Gospel Workers, 299.
「上帝必興起祂的子民；若其他方法都失效，異端便會進入他們中間，藉此篩淨他們，將糠秕與麥子分別出來。主呼召一切相信祂話語的人從沉睡中醒起。寶貴的亮光已經來到，正切合這個時代。這乃是聖經的真理，顯明那正臨到我們眼前的危險。這亮光應當引領我們殷勤研讀聖經，並對我們所持守的立場作最嚴謹的查驗。上帝要一切真理的各方面和各立場，都藉着禱告與禁食，徹底而堅忍地加以考察。信徒不可安於臆測和對何為真理之含糊不清的觀念之中。」《Gospel Workers》，299。
We will continue these thoughts in the next article.
我哋將會喺下一篇文章繼續呢啲思考。