In the last article we referenced the following words of Jesus.
喺上一篇文章入面，我哋曾經引用耶穌以下嘅話。
Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves. Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. Wherefore by their fruits ye shall know them. Not everyone that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity. Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock. And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it. Matthew 7:15–27.
你們要防備假先知；他們披着羊皮到你們這裏來，內裏卻是殘暴的豺狼。憑着他們的果子，就可以認出他們來。荊棘上豈能摘葡萄呢？蒺藜裏豈能收無花果呢？這樣，凡好樹都結好果子，惟有壞樹結壞果子。好樹不能結壞果子，壞樹也不能結好果子。凡不結好果子的樹，就砍下來，丟在火裏。所以，憑着他們的果子，就可以認出他們來。 不是每一個對我說：「主啊，主啊」的人，都能進天國；惟獨遵行我天父旨意的人，才能進去。到那日，必有許多人對我說：「主啊，主啊，我們不是奉你的名說預言，奉你的名趕鬼，奉你的名行了許多異能嗎？」到那時，我就要向他們宣告：「我從來不認識你們；你們這些作惡的人，離開我去吧！」 所以，凡聽見我這些話就去行的人，我要把他比作一個聰明人，把房子蓋在磐石上。雨淋，洪水來，風吹，撞着那房子，房子總不倒塌，因為根基立在磐石上。凡聽見我這些話卻不去行的人，要比作一個無知的人，把房子蓋在沙土上。雨淋，洪水來，風吹，撞着那房子，房子就倒塌了，並且倒塌得很大。馬太福音 7:15–27。
The rebellion of 1863 marks the beginning of Laodicean Seventh-day Adventism building a false foundation upon the sand. Sand represents the satanic principle of pluralism, in contrast with the Rock of absolute truth. Absolute truth is established upon two witnesses, and the truths represented upon the two sacred charts of Habakkuk, which Adventism has progressively set aside, are derived from the Bible and confirmed by the Spirit of Prophecy. Those truths are absolute.
1863年嘅背叛，標誌住老底嘉時期嘅基督復臨安息日會開始喺沙土上建立一個虛假嘅根基。沙土象徵撒但多元主義嘅原則，與絕對真理之磐石形成對比。絕對真理係建立喺兩個見證人之上；而喺哈巴谷兩幅神聖圖表上所表明、並且被復臨信仰逐步擱置嘅真理，乃係源自《聖經》，並由預言之靈所印證。嗰啲真理都係絕對嘅。
“The enemy is seeking to divert the minds of our brethren and sisters from the work of preparing a people to stand in these last days. His sophistries are designed to lead minds away from the perils and duties of the hour. They estimate as of little value the light that Christ came from heaven to give to John for His people. They teach that the scenes just before us are not of sufficient importance to receive special attention. They make of no effect the truth of heavenly origin, and rob the people of God of their past experience, giving them instead a false science. ‘Thus saith the Lord: Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’ [Jeremiah 6:16.]
「仇敵正設法使我哋弟兄姊妹嘅心思偏離嗰預備一班子民喺呢末後日子企立得住嘅工作。佢嗰啲詭辯，乃係要引導人心離開現今時辰嘅危險同責任。佢哋將基督從天上來賜畀約翰、為要傳畀祂子民嘅亮光，估計為價值甚微。佢哋教導人話，正擺喺我哋面前嘅景象，並唔重要到需要特別留意嘅地步。佢哋使嗰從天上而來嘅真理失效，又奪去上帝子民以往嘅經驗，反而用一種假科學取而代之。『耶和華如此說：你哋當站在路上察看，訪問古道，哪是善道，便行在其間。』［耶利米書 6:16。］」
“Let none seek to tear away the foundations of our faith,—the foundations that were laid at the beginning of our work, by prayerful study of the Word and by revelation. Upon these foundations we have been building for more than fifty years. Men may suppose that they have found a new way, that they can lay a stronger foundation than that which has been laid; but this is a great deception. ‘Other foundation can no man lay than that is laid.’ [1 Corinthians 3:11.] In the past, many have undertaken to build a new faith, to establish new principles; but how long did their building stand? It soon fell; for it was not founded upon the Rock.” Testimonies, volume 8, 296–297.
「不要容讓任何人企圖拆毀我們信仰嘅根基——呢啲根基乃係喺我哋工作開始之初，藉着以禱告嘅心研讀聖言，同埋藉着啟示所立定嘅。我哋喺呢啲根基之上建造，已經超過五十年。人或者以為自己搵到一條新路，以為自己可以立下比已經立定嘅更穩固嘅根基；但呢係一個極大嘅欺騙。『因為那已經立好嘅根基，就是耶穌基督，此外沒有人能立別的根基。』［哥林多前書 3:11。］過去，有許多人曾經着手建立一個新嘅信仰，設立新嘅原則；但佢哋所建造嘅，能夠存立幾耐呢？好快就倒塌了；因為佢唔係建立喺磐石之上。」《教會證言》第8卷，296–297。
When September 11, 2001 arrived so did the rains of the Holy Spirit.
當二〇〇一年九月十一日來到之時，聖靈的甘霖也隨之降臨。
“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.
「晚雨將要降喺上帝嘅子民身上。一位大能嘅天使將要從天降下，全地都要因佢嘅榮耀而被照亮。」《Review and Herald》，1891年4月21日。
When the great buildings of New York City were thrown down by a touch from God, the latter rain began to sprinkle. When September 11, 2001 arrived the floodgates of papal principles was released.
當紐約市宏偉的大廈被神輕輕一觸而傾倒之時，後雨便開始灑下。當二○○一年九月十一日來臨之際，教皇制度原則的閘門便被釋放了。
“In this time of prevailing iniquity, the Protestant churches that have rejected a ‘Thus saith the Lord,’ will reach a strange pass. They will be converted to the world. In their separation from God, they will seek to make falsehood and apostasy from God the law of the nation. They will work upon the rulers of the land to make laws to restore the lost ascendency of the man of sin, who sits in the temple of God, showing himself that he is God. The Roman Catholic principles will be taken under the protection of the state. The protest of Bible truth will no longer be tolerated by those who have not made the law of God their rule of life.” Review and Herald, December 21, 1897.
「喺呢個罪孽橫流嘅時代，凡拒絕『主如此說』嘅更正教各教會，必會淪落到一個奇異嘅地步。佢哋將會轉向世界。由於佢哋與上帝分離，佢哋必尋求使虛謊同背道離棄上帝成為國家嘅法律。佢哋必向地上嘅統治者施加影響，制定法律，以恢復嗰坐喺上帝殿中、自顯為上帝之罪人所失去嘅權勢。羅馬天主教嘅原則將會被置於國家嘅保護之下。凡未曾以上帝嘅律法作為生活準則嘅人，將不再容忍《聖經》真理嘅抗議。」《Review and Herald》，1897年12月21日。
The Patriot Act marks the beginning of the protection of Roman Catholic principles, that progressively leads to the soon-coming Sunday law. On September 11, 2001 the four winds that represent Islam of the third woe, began to blow.
《愛國者法案》標誌着對羅馬天主教原則之保護的開始，而這保護會逐步引向那即將來到的星期日法。於二〇〇一年九月十一日，那代表第三樣災禍之伊斯蘭教的四風，開始吹起。
“Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.
「天使正執持住四方之風；這風被描繪為一匹憤怒的馬，企圖掙脫羈束，衝奔全地之面，所經之處，攜來毀滅與死亡。 」
“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.
「我哋豈可喺永恆世界嘅邊緣上沉睡呢？我哋豈可遲鈍、冷淡、死氣沉沉呢？噢，願上帝嘅靈同氣息吹入祂嘅子民當中，使佢哋可以站立起來而活。 我哋需要看見，路是窄的，門也是狹的。但當我哋穿過這狹門之時，其中嘅寬廣卻是沒有限量的。」《Manuscript Releases》, volume 20, 217.
The rain, wind, and flood arrived on September 11, 2001 and the Laodicean Seventh-day Adventist church was tested as were the Jews at the baptism of Christ, and as were the Protestants beginning on August 11, 1840. From that point until the rebellious prediction of July 18, 2020, the Laodicean Seventh-day Adventist house progressively fell, just as certainly as the Jew’s temple was pronounced desolate before the cross, and just as the Protestants transitioned unto apostate Protestantism at the first disappointment of April 19, 1844.
雨、風、水，喺2001年9月11日臨到，而老底嘉嘅基督復臨安息日會教會受咗試驗，正如猶太人喺基督受洗時受試驗一樣，亦正如更正教徒自1840年8月11日起所受嘅試驗一樣。由嗰時起，直到2020年7月18日嗰次悖逆嘅預言為止，老底嘉嘅基督復臨安息日會之家逐步倒塌；呢一點確實無疑，正如猶太人嘅聖殿喺十字架之前已被宣告荒涼一樣，又正如更正教徒喺1844年4月19日第一次失望之時轉變成為背道嘅更正教一樣。
The Laodicean movement of the third angel then entered into its final testing process, and as with the testing that began on September 11, 2001 the virgins were called to return to the old paths, which were the foundational truths of not only the Millerite movement of the first and second angels, but also the foundational truths of the movement of the third angel.
跟住，第三位天使之老底嘉運動便進入其最後嘅試驗過程；而正如喺2001年9月11日開始嘅試驗之中一樣，眾童女被呼召歸回古道；呢啲古道乃係唔單止第一位同第二位天使之米勒派運動嘅根基真理，亦都係第三位天使運動嘅根基真理。
The symbol of the rejection of those foundational truths in the context of the strong delusion is the message Paul recorded in Second Thessalonians. That message is symbolized by “the daily” in the book of Daniel, for it was in the passage of Thessalonians that William Miller came to understand that “the daily” in the book of Daniel represented pagan Rome.
喺強烈迷惑嘅背景之下，對嗰啲根基性真理之拒絕嘅象徵，就係保羅喺《帖撒羅尼迦後書》所記載嘅信息。呢個信息喺《但以理書》中以「常獻的」作為象徵；因為正正係喺《帖撒羅尼迦後書》嗰段經文裏面，威廉．米勒開始明白，《但以理書》中嘅「常獻的」所代表嘅，乃係異教羅馬。
There have been books penned that address the definition of “the daily” in the book of Daniel. Most are erroneous, though if you wish to review a paper from an Adventist theologian that gets it right, you could locate, The Mystery of the Daily, by John W. Peters. I do not intend to address that element of “the daily,” in this article. There are also other books that cover the history of the “who, what and why” that the false view of “the daily” was ultimately established within Laodicean Seventh-day Adventism.
曾經有人著書，論述但以理書中「常獻的」之定義。大多數都是錯誤的；不過，倘若你希望閱覽一篇由復臨信徒神學家所寫、並且闡述正確的論文，你可以找約翰．W．彼得斯（John W. Peters）所著的《常獻的奧祕》（The Mystery of the Daily）。本文無意論及「常獻的」這一方面的內容。另有一些書籍，也記述了關於「常獻的」之錯誤觀點，最終如何在老底嘉時期的基督復臨安息日會中被確立下來之「何人、何事與何故」的歷史。
The definition of the Hebrew word translated as “the daily”, and the history of rebellion against the foundational truth of “the daily” that began in earnest in 1901, has been repeatedly set forth in Habakkuk’s Tables and also in the recent articles on the book of Daniel.
被譯作「常獻的」之希伯來字的定義，以及自1901年起真正開始、對「常獻的」這一根基真理之背道歷史，已在《哈巴谷的表》中一再闡明，亦已在近期有關但以理書的文章中反覆陳述。
I intend to keep the focus of “the daily” in this article on the prophetic characteristics associated with the symbol of Rome being rejected. Any who genuinely accept the authority of the writings of Ellen White simply need to read the following to know what is the correct understanding of “the daily.”
喺本文中，我打算將「常獻的」嘅焦點，集中於同羅馬呢一個象徵被棄絕相關嘅預言特徵之上。凡真誠接受懷愛倫著作權威嘅人，只需要閱讀以下內容，便能知道對於「常獻的」之正確理解係乜嘢。
“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.
「跟住我睇到，關於『常獻的』一事，『祭』呢個字乃係出於人嘅智慧所加上去嘅，並唔屬於原文；而主已將對此事正確嘅見解賜畀嗰啲發出審判時辰呼聲嘅人。喺1844年之前，當合一仍然存在嘅時候，幾乎所有人都喺『常獻的』呢件事上同心持守正確嘅見解；但自1844年以後，喺混亂之中，其他見解被接納咗，而黑暗同混亂亦隨之而來。」《Review and Herald》，1850年11月1日。
To reject William Miller’s understanding of “the daily” is to simultaneously reject the authority of the writings of Ellen White, for she saw “that the Lord gave the correct view of it to those who gave the judgment hour cry.” She was also shown that the other views of “the daily” produced “darkness and confusion,” which are not attributes of Christ. Miller recognized “the daily” as pagan Rome when he studied Second Thessalonians.
拒絕威廉・米勒對「常獻的」之理解，就等於同時拒絕愛倫・懷著作之權威，因為她看見「主已將關於此事的正確見解賜給那些傳揚審判時辰呼聲的人。」她亦蒙指示，看見其他關於「常獻的」之觀點會產生「黑暗和混亂」，而這些並非基督的屬性。米勒在研讀《帖撒羅尼迦後書》時，認出「常獻的」乃是異教羅馬。
“I read on, and could find no other case in which it [the daily] was found, but in Daniel. I then [by the aid of a concordance] took those words which stood in connection with it, ‘take away;’ he shall take away the daily; ‘from the time the daily shall be taken away,’ etc. I read on, and thought I should find no light on the text; finally I came to 2 Thessalonians 2:7, 8. ‘For the mystery of iniquity doth already work; only he who now letteth will let, until he be taken out of the way, and then shall that wicked be revealed,’ etc. And when I had come to that text, O, how clear and glorious the truth appeared! There it is! That is the daily! Well, now, what does Paul mean by ‘he who now letteth,’ or hindereth? By ‘the man of sin,’ and the ‘wicked,’ Popery is meant. Well, what is it which hinders Popery from being revealed? Why, it is Paganism; well, then, ‘the daily’ must mean Paganism.’—William Miller, Second Advent Manual, page 66.” Advent Review and Sabbath Herald, January 6, 1853.
「我繼續讀下去，除咗《但以理書》之外，再搵唔到另一處經文有呢個詞〔「常獻的」〕。於是我就〔藉着經文彙編嘅幫助〕查考同佢相連嘅詞語，『除掉』；『他必除掉常獻的』；『從除掉常獻的時候起』，等等。我再讀落去，心想自己大概搵唔到呢段經文嘅亮光；最終我讀到《帖撒羅尼迦後書》2:7, 8：『因為不法的隱意已經發動，只是現今有一個攔阻的，等到那攔阻的被除去，然後那不法的人就顯露出來，』等等。當我讀到呢段經文嘅時候，啊，真理顯得何等清楚、何等榮耀！就係呢度！呢個就係「常獻的」！咁而家，保羅所講嘅『現今攔阻的』，或者阻擋者，係指乜嘢呢？『罪人』同『那惡者』，所指嘅就係教皇制。咁，係乜嘢阻止教皇制顯露出嚟呢？就係異教；咁樣，『常獻的』就一定係指異教。」——威廉．米勒，《Second Advent Manual》，第66頁。〈Advent Review and Sabbath Herald〉，1853年1月6日。
Ultimately, Laodicean Adventism set aside the correct understanding which was given to Miller and those who gave the judgment hour cry, for apostate Protestantism’s erroneous idea that “the daily” represented Christ’s sanctuary ministry. That understanding is absurd on many levels, but more than being fallacious, it claims that a satanic symbol is a symbol of Christ.
最終，老底嘉時期嘅復臨信仰，將嗰個曾經賜畀米勒同埋嗰啲發出審判時辰呼聲之人嘅正確理解擱置咗，反而採納咗背道更正教嗰個錯謬嘅見解，以為「常獻的」係代表基督喺聖所中嘅事奉。呢種理解喺多方面都荒謬絕倫；但佢唔單止係謬妄，更係聲稱一個撒但嘅象徵竟然係基督嘅象徵。
“Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.
「因此，龍雖然主要係代表撒但，但從次一層意義上講，亦係異教羅馬嘅象徵。」《善惡之爭》，439。
Miller identified “the daily” as pagan Rome, the dragon, but Laodicean Adventism took the idea from fallen Protestantism that it represents Christ’s heavenly sanctuary ministry. The rejection of Miller’s identification of “the daily” as pagan Rome represents a rejection of a truth which is represented upon both the sacred charts that were a fulfillment of Habakkuk chapter two. It is therefore a rejection of a foundational truth, just as was the rejection of the seven times of Leviticus twenty-six.
米勒將「常獻的」界定為異教羅馬，即那龍；但老底嘉狀態下的復臨信徒，卻從墮落的新教接受了那種觀念，認為它乃是代表基督在天上聖所中的服事。拒絕米勒將「常獻的」界定為異教羅馬，乃是拒絕一項真理；這真理曾呈現在那兩幅神聖圖表之上，而那兩幅圖表正是哈巴谷書第二章之應驗。因此，這也就是拒絕一項根基性的真理，正如拒絕利未記二十六章之七期一樣。
To reject the truth that “the daily,” represents pagan Rome, is to reject the foundations of Adventism and the authority of the Spirit of Prophecy. Identifying a symbol of Satan as a symbol of Christ is parallel to identifying the work of Christ as the work of Satan.
拒絕「常獻的」乃代表異教羅馬呢一真理，就係拒絕復臨信仰嘅根基，同埋預言之靈嘅權威。將撒但嘅表號認定為基督嘅表號，正如將基督嘅工作認定為撒但嘅工作一樣。
“In rejecting Christ the Jewish people committed the unpardonable sin; and by refusing the invitation of mercy, we may commit the same error. We offer insult to the Prince of life, and put Him to shame before the synagogue of Satan and before the heavenly universe when we refuse to listen to His delegated messengers, and instead listen to the agents of Satan, who would draw the soul away from Christ. So long as one does this, he can find no hope or pardon, and he will finally lose all desire to be reconciled to God.” The Desire of Ages, 324.
「猶太民族因棄絕基督，便犯了那不可赦免的罪；而我哋若拒絕憐憫嘅邀請，也可能犯同樣嘅錯誤。當我哋拒絕聽從祂所差派嘅使者，反而聽從撒但嘅代理人——即嗰啲要引誘人心離開基督者——我哋就係侮辱生命之君，並且使祂喺撒但嘅會堂同天上全宇宙面前蒙羞。只要一個人仍然如此行，佢就搵唔到盼望同赦免，最終並會完全失去與上帝和好嘅一切意願。」《歷代願望》，第324頁。
When Laodicean Adventism rejected the foundational understanding of “the daily” and the seven times, they not only rejected the authority of the Spirit of Prophecy, and the foundations, but they rejected the work of William Miller, who had been led to his understandings by the angel Gabriel and other angels.
當老底嘉時期嘅復臨信徒拒絕咗對「常獻的祭」同七期嘅基本理解之時，佢哋唔單止拒絕咗預言之靈嘅權威同埋各項根基，並且亦拒絕咗威廉．米勒嘅工作；而佢之所以得着呢啲理解，乃係由天使加百列同其他天使所引導。
“God sent His angel to move upon the heart of a farmer who had not believed the Bible, to lead him to search the prophecies. Angels of God repeatedly visited that chosen one, to guide his mind and open to his understanding prophecies which had ever been dark to God’s people. The commencement of the chain of truth was given to him, and he was led on to search for link after link, until he looked with wonder and admiration upon the Word of God. He saw there a perfect chain of truth. That Word which he had regarded as uninspired now opened before his vision in its beauty and glory. He saw that one portion of Scripture explains another, and when one passage was closed to his understanding, he found in another part of the Word that which explained it. He regarded the sacred Word of God with joy and with the deepest respect and awe.” Early Writings, 230.
「上帝差遣祂的天使，感動一個本來唔信聖經嘅農夫之心，引導佢去查考預言。上帝嘅天使一再探訪呢位蒙揀選嘅人，指引佢嘅心思，並向佢嘅悟性開啟嗰啲對上帝子民一向都係幽暗難明嘅預言。真理鎖鏈嘅開端已賜畀佢，佢亦被引領住繼續尋索，一環接一環，直到佢以驚奇同欽佩凝望上帝嘅話語。佢喺其中看見一條完美嘅真理鎖鏈。嗰曾被佢視為並非出於默示嘅話語，如今喺佢眼前展開其美麗同榮耀。佢看見經上呢一部分能解明另一部分；當有一段經文對佢嘅理解仍然封閉之時，佢就喺聖言嘅另一處搵到足以解明佢嘅內容。佢以喜樂，並以最深嘅敬重同敬畏，去看待上帝神聖嘅話語。」《早期著作》，230。
“His angel” is an expression that identifies the angel Gabriel.
「祂的使者」呢個表述，所指明嘅就係天使加百列。
“The words of the angel, ‘I am Gabriel, that stand in the presence of God,’ show that he holds a position of high honor in the heavenly courts. When he came with a message to Daniel, he said, ‘There is none that holdeth with me in these things, but Michael [Christ] your Prince.’ Daniel 10:21. Of Gabriel the Saviour speaks in the Revelation, saying that ‘He sent and signified it by His angel unto His servant John.’ Revelation 1:1.” The Desire of Ages, 99.
天使所說的話：「我係加百列，站喺上帝面前的」，表明佢喺天庭之中持有極尊榮的地位。當佢帶住信息到但以理那裏時，佢說：「除咗你們的大君米迦勒〔基督〕之外，冇有一個幫助我抵擋這兩魔君的。」但以理書 10:21。關於加百列，救主喺《啟示錄》中說：「祂就差遣使者曉諭祂的僕人約翰。」啟示錄 1:1。《歷代願望》，99。
The identification of a satanic symbol as a symbol of Christ is not only a parallel to the unpardonable sin, but the unpardonable sin is also associated with the rejection of the messengers who Christ sends. “The daily” then becomes the symbol of the unpardonable sin, and when it is understood that the “chosen one,” William Miller was led to the correct understanding of that truth, and when it was thereafter rejected, it fits directly into Second Thessalonians, which is the very passage of Scripture where Miller made his discovery. To reject that truth, is evidence of not loving the truth, and that rebellion produces a removal of the Holy Spirit and the delivery of the unholy spirit of Satan, which Paul identifies as strong delusion.
將一個撒但嘅象徵認作基督嘅象徵，唔單止係同不可赦免之罪相對應；而且，不可赦免之罪亦都同拒絕基督所差遣嘅使者有關。咁樣，「常獻的」就成為不可赦免之罪嘅象徵；而當人明白到，「那蒙揀選的人」威廉．米勒曾被引導去正確理解呢個真理，而呢個真理其後又被拒絕，噉佢就正正切合《帖撒羅尼迦後書》所講嘅內容，而嗰段經文正正就係米勒發現呢一點嘅經文所在。拒絕嗰個真理，就係唔愛真理嘅明證；而嗰種悖逆會帶來聖靈嘅撤去，同埋撒但嗰不聖潔之靈嘅交付；保羅稱之為強烈嘅迷惑。
Just as “the robbers of thy people”, who “establish the vision”, “the daily” is a symbol of pagan Rome. In the context of Second Thessalonians, Paul teaches that the rejection of the message of chapter two is evidence that those who do so, do not love the truth. Because they do not love the truth represented in the chapter, they receive strong delusion.
正如「你本國的強暴人」乃是「要應驗那異象」的人，「常獻的」亦是異教羅馬嘅象徵。就《帖撒羅尼迦後書》嘅語境而言，保羅教導話，拒絕第二章信息一事，正表明凡如此行嘅人，並不愛真理。因為佢哋唔愛該章所表明嘅真理，所以就領受強烈嘅迷惑。
All the prophets are addressing the last days, and previous inspired passages in this article identify that the strong delusion arrives upon those who do not love the truth during the outpouring of the Holy Spirit. One class is receiving the oil, and the other class is receiving strong delusion.
眾先知所論及的，都是末後的日子；而本文前面那些受默示的段落已指出，在聖靈澆灌期間，那強烈的迷惑臨到一切不愛真理的人。有一等人正在領受油，另一等人則正在領受強烈的迷惑。
The Holy Spirit is poured out during the history when the Holy Spirit is being removed from those who reject the increase of knowledge that is opened up during the two testing periods of the sealing time from September 11, 2001 to the soon-coming Sunday law. Repeating a prior passage:
聖靈被傾注出嚟，正係發生喺呢段歷史時期：當聖靈正從嗰啲拒絕接受喺封印時期兩段試驗期間、由2001年9月11日起直到即將來臨嘅星期日法所開啟之知識增長嘅人身上被挪去嘅時候。重申前文一段：
“Looking down to the last days, the same infinite power declares, concerning those who ‘received not the love of the truth, that they might be saved,’ ‘For this cause God shall send them strong delusion, that they should believe a lie: that they all might be damned who believed not the truth, but had pleasure in unrighteousness.’ As they reject the teachings of His Word, God withdraws His Spirit, and leaves them to the deceptions which they love.” Early Writings, 46.
「展望末後的日子，同一位無限的能力者，論到那些『不領受真理的愛，使他們可以得救』的人，宣告說：『因此，神就給他們一個生發錯誤的心，叫他們信從虛謊；使一切不信真理、倒喜愛不義的人都被定罪。』當他們拒絕祂話語的教訓時，神就收回祂的靈，任憑他們陷於自己所喜愛的迷惑之中。」Early Writings, 46.
Line upon line, Daniel teaches that in the last days, it is the robbers of thy people, (a symbol of Rome) that establishes the vision. The robbers are also represented as “the daily.” Solomon teaches that in the last days those who do not have the vision, perish, which is to be naked. To be made naked is to be a Laodicean, and a Laodicean is a foolish virgin.
但以理一行一行地教導我們：在末後的日子，乃是你本國之民中的強暴人（羅馬的象徵）立起這異象。這些強暴人亦被表徵為「常獻的」。所羅門教導說，在末後的日子，那些沒有異象的人必致滅亡，也就是赤身露體。被顯為赤身露體，就是成為老底嘉人；而老底嘉人，就是愚拙的童女。
“The state of the Church represented by the foolish virgins, is also spoken of as the Laodicean state.” Review and Herald, August 19, 1890.
「愚拙童女所代表之教會的狀態，也被稱為老底嘉的狀態。」《Review and Herald》，1890年8月19日。
To be a foolish virgin when the message of the Midnight Cry arrives is to manifest what John records in Revelation chapter sixteen as, “the shame of thy nakedness.” John’s warning in the sixth plague is in relation to the threefold union of the dragon, the beast and the false prophet who, since 1989, are in the process of leading the world to Armageddon.
當半夜呼聲嘅信息臨到之時，若成為一個愚拙嘅童女，便係顯明約翰喺《啟示錄》第十六章所記載嘅：「你赤身嘅羞恥。」約翰喺第六災中所發出嘅警告，乃係關乎龍、獸同假先知呢三重聯合；自一九八九年以來，佢哋一直喺帶領世界走向哈米吉多頓嘅進程之中。
Paul’s message in Second Thessalonians is not simply about pagan Rome being represented by Daniel as “the daily,” but the chapter is emphasizing the relationship of pagan Rome to papal Rome. Pagan Rome restrained (withholdeth) the man of sin from coming to the throne of the earth in 538. Once pagan Rome was taken away, then “the mystery of iniquity,” “that wicked” who is the pope of Rome, is revealed. In the chapter Paul is identifying a specific prophetic relationship between pagan and papal Rome. To reject the teaching of the chapter is to reject the truth and receive strong delusion.
保羅喺《帖撒羅尼迦後書》所傳講嘅信息，並唔單止係講但以理將異教羅馬表徵為「常獻的」，而係強調異教羅馬同教皇羅馬之間嘅關係。異教羅馬阻擋（攔阻）咗罪人之子喺公元538年登上地上嘅寶座。當異教羅馬一被除去，嗰「不法的隱意」──「那惡者」，即羅馬教皇──就顯露出嚟。喺呢一章入面，保羅正指出異教羅馬同教皇羅馬之間一種特定嘅預言性關係。拒絕呢一章嘅教訓，就係拒絕真理，並且領受強烈嘅迷惑。
Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. Remember ye not, that, when I was yet with you, I told you these things? And now ye know what withholdeth that he might be revealed in his time. For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way. And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming: Even him, whose coming is after the working of Satan with all power and signs and lying wonders, And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. 2 Thessalonians 2:3–12.
人無論用乜嘢法子，都唔好受佢迷惑；因為嗰日子未到以前，必先有離道反教的事，並且那大罪人，就是沉淪之子，顯露出來。佢係敵擋主，高抬自己，超過一切稱為神的，和一切受人敬拜的，甚至坐在神的殿裡，自稱是神。你哋唔記得咩？我仲同你哋一齊嘅時候，曾經將呢啲事告訴你哋。家下你哋也知道那攔阻佢的係乜，使佢到了自己的時候，才可以顯露。因為不法的隱意已經發動；只係現今那攔阻的，仍然攔阻，直到佢被除去。到嗰時，這不法的人必顯露出來；主耶穌要用口中的氣滅絕佢，又要用自己降臨的榮光廢掉佢。這不法的人來，是照撒但的運動，行各樣的異能、神蹟，和一切虛假的奇事，並且在那些沉淪的人身上，行各樣不義的詭詐；因為佢哋唔領受愛真理的心，使自己可以得救。故此，神就給佢哋一個生發錯誤的心，叫佢哋信從虛謊；使一切不信真理、倒喜悅不義的人，都被定罪。帖撒羅尼迦後書 2:3–12。
Why are these last-day people “damned?” Why are they sent “strong delusion?” Why do they “perish” and thus reveal the shame of their nakedness? The passage states it is because they do not love the truth, and the truth set forth in the chapter identifies that pagan Rome, the fourth kingdom of Bible prophecy, would prevent papal Rome, the fifth kingdom of Bible prophecy, from ascending to the throne until paganism was taken away.
點解呢啲末日嘅人會被「定罪」？點解佢哋會被差去受「強烈嘅迷惑」？點解佢哋會「滅亡」，從而顯露自己赤身露體嘅羞恥？呢段經文指出，原因係佢哋唔愛真理；而本章所陳明嘅真理乃係：異教羅馬——聖經預言中第四個國——會阻止教皇羅馬，即聖經預言中第五個國，登上王位，直至異教被除去為止。
The relationship between pagan and papal Rome that is identified in the chapter is also identified by John with the relationship of the church of Pergamos and the church of Thyatira. Pergamos aligns with pagan Rome and Thyatira is papal Rome. Paul and John provide two witnesses of the relationship of the two powers, as does the book of Daniel.
本章所指出異教羅馬與教皇羅馬之間的關係，約翰亦藉着別迦摩教會與推雅推喇教會之間的關係指出來。別迦摩與異教羅馬相對應，而推雅推喇就是教皇羅馬。保羅與約翰為這兩個權勢之間的關係提供了兩個見證，《但以理書》亦然。
In the book of Daniel, the relationship of pagan Rome with papal Rome is repeatedly set forth. In Daniel two, it is represented by the mixture of iron with miry clay. In Daniel seven both pagan and papal Rome are the “diverse” kingdoms, and though Daniel two illustrates the two powers as a mixture, chapter seven identifies that the papal power proceeds out of the ten horned kingdom of pagan Rome. In Daniel eight the little horn of verses nine through twelve is Rome in both its phases. Verses nine and eleven are the little horn in the masculine tense, thus identifying pagan Rome, and verses ten and twelve are the little horn in the feminine tense, thus identifying papal Rome.
喺《但以理書》中，異教羅馬同教皇羅馬之間嘅關係一再被陳明。喺《但以理書》第二章，呢種關係乃藉住鐵與泥土相混而表明。喺《但以理書》第七章，異教羅馬同教皇羅馬同樣都係「與別不同」嘅國；而且，雖然《但以理書》第二章將呢兩種勢力描繪為混雜一體，第七章卻指出，教皇勢力乃係由異教羅馬嗰個有十角嘅國中產生出嚟。喺《但以理書》第八章，第九至十二節所講嘅小角，乃係處於兩個階段嘅羅馬。第九節同第十一節中嘅小角採用陽性語態，因此指明異教羅馬；而第十節同第十二節中嘅小角採用陰性語態，因此指明教皇羅馬。
In Daniel chapter eight, verse thirteen, pagan and papal Rome are portrayed as two desolating powers. Pagan Rome is “the daily” desolating power, and papal Rome is the transgression desolating power. In chapter eleven, verse thirty-one “the daily” desolating power of pagan Rome places the abomination desolating power, which is the papal power. In chapter twelve, verse eleven “the daily” desolating power of pagan Rome is removed in order to set up the abomination desolating power of the papacy.
喺《但以理書》第八章第十三節，異教羅馬同教皇羅馬被描繪為兩個施行荒涼嘅勢力。異教羅馬係「常獻的」施行荒涼嘅勢力，而教皇羅馬就係過犯罪孽、施行荒涼嘅勢力。喺第十一章第三十一節，異教羅馬呢個「常獻的」施行荒涼嘅勢力，設立嗰使地荒涼可憎嘅勢力，即係教皇勢力。喺第十二章第十一節，異教羅馬呢個「常獻的」施行荒涼嘅勢力被除去，為要設立教皇制嗰使地荒涼可憎嘅勢力。
The relationship of the two desolating powers of Rome is a primary theme of the books of Daniel and Revelation, and that relationship is what Paul identifies as the truth that must be loved if a person will shun the strong delusion that is produced by believing a lie. God is never redundant, and each representation of the relationship of pagan Rome with papal Rome provides its own special testimony upon the subject, but to reject the symbol of Rome in the last days, is to reject the latter rain and receive strong delusion in its place. It is to be forever identified as a naked Laodicean.
羅馬那兩股施行荒涼之權勢彼此之間的關係，乃係《但以理書》同《啟示錄》嘅一個主要主題；而保羅所指出、若有人要躲避因信從虛謊而生發嘅強烈迷惑，就必須愛慕嘅真理，正正就係呢一種關係。上帝從不重複多餘之事，而每一個關於異教羅馬與教皇羅馬之關係嘅表號，都各自就此題目提出其特別嘅見證；然而，若拒絕末後日子中羅馬嘅象徵，就係拒絕晚雨，並以強烈迷惑取而代之。咁樣做，就係使自己永遠被認定為一個赤身露體嘅老底嘉人。
The Laodicean Adventist historians, though manifesting no sacred respect for the role and work of William Miller, do identify that it was his recognition of the relationship of pagan and papal Rome that was the prophetic structure which he built “all” of his prophetic applications. Gabriel and the other angels led Miller to understand the relationship of pagan and papal Rome, but in his history, he did not see Rome as a threefold entity consisting of the dragon, the beast and the false prophet.
老底嘉嘅復臨信徒歷史學家，雖然明顯冇對威廉・米勒嘅角色同工作表現出任何神聖嘅尊重，卻確實指出，正係佢認識到異教羅馬同教皇羅馬之間嘅關係，成為咗佢建立「一切」先知性應用嘅預言架構。加百列同其他天使引導米勒明白異教羅馬同教皇羅馬之間嘅關係；但喺佢所理解嘅歷史當中，佢並冇睇見羅馬係一個由龍、獸同假先知所組成嘅三重實體。
In his time the United States had not yet begun its role as the false prophet, for the Protestants of the United States did not become the daughters of Rome until 1844, and the foundational work of Miller had already been located upon the 1843 chart which was produced in May of 1842.
喺佢嗰個時代，美國尚未開始扮演假先知嘅角色，因為美國嘅新教徒直到1844年先成為羅馬嘅眾女；而米勒嘅奠基工作，早已標示喺1842年5月所製作嘅1843年圖表之上。
In 1989 the last six verses of Daniel chapter eleven were unsealed, and the messenger for that period of time recognized that there were three powers whose prophetic activities ran through verses forty to forty-five of chapter eleven. The king of the south in verse forty is the dragon power, the king of the north is the papal power who had been delivered its deadly wound in the beginning of the verse in 1798, at the hands of the dragon power of Napoleonic France. In the verse the papal power begins the work of healing its deadly wound. In 1989 the king of the north retaliates against the dragon power of the Soviet Union, who had then become the king of the south. When the beast of Catholicism retaliated against the Soviet Union it came with the proxy army of the United States, the false prophet of Revelation chapter sixteen. The dragon king of the south, the beast king of the north and the false prophet of chariots, horsemen and ships are all illustrated in verse forty, and the prophetic line ends in verse forty-five, when the papal power “comes to his end with none to help.”
喺1989年，但以理書第十一章最後六節被解開封印，而嗰段時期嘅使者認出，喺第十一章第四十至四十五節之中，有三股勢力嘅預言性活動貫穿其間。第四十節所講嘅南方王，乃係龍嘅勢力；北方王則係教皇制嘅勢力，佢喺該節起首所指嘅1798年，曾經喺拿破崙時代法國呢一龍之勢力手中，受咗致命傷。喺呢一節入面，教皇制勢力開始進行醫治其致命傷嘅工作。到咗1989年，北方王向蘇聯呢一龍之勢力作出報復；嗰陣時，蘇聯已經成為南方王。當天主教體制呢頭獸向蘇聯報復嘅時候，佢係帶住美國呢支代理軍隊而來；美國就係啟示錄第十六章所講嘅假先知。第四十節所描繪嘅，乃係作為南方王嘅龍、作為北方王嘅獸，以及由車輛、馬兵同船艦所代表嘅假先知；而呢條預言線就喺第四十五節結束，屆時教皇制勢力「到了他的結局，必無人能幫助他。」
Armageddon, in Revelation sixteen is a symbolic geographical area identifying the rebellion of mankind that precedes the return of Christ. Armageddon is a symbol of the word is made from two words, “Har” meaning mountain, and “Megiddo,” which is the valley of Jezreel. The fact that John combined a mountain with Megiddo, when Megiddo is a valley, informs the student of prophecy that Armageddon is a symbol, which contains a geographical reference, for there is no mountain in the valley of Jezreel.
《啟示錄》第十六章所講的哈米吉多頓，乃是一個象徵性的地理區域，用以指出基督再來之前人類的悖逆。哈米吉多頓本身是一個象徵；此字是由兩個詞組成：「Har」意即山，「Megiddo」則是耶斯列平原。約翰竟把一座山與米吉多連在一起，而米吉多本是平原，這一事實乃是要叫研習預言的人知道：哈米吉多頓乃是一個象徵，其中包含地理上的指涉，因為在耶斯列平原中並沒有山。
The Jezreel Valley is situated between the three seas (Mediterranean Sea, Sea of Galilee, and Dead Sea) and Jerusalem. It is relatively central in northern Israel, with these three bodies of water and Jerusalem located around it in different directions. Verse forty-five of Daniel eleven is where the king of the north comes to his end with none to help, and the verse identifies his geographical end as between the seas and the glorious holy mountain of Jerusalem. Verse forty of Daniel eleven introduces the three powers that are the subjects of the healing of the deadly wound of the papal power and its ultimate end.
耶斯列谷位於三海（地中海、加利利海及死海）與耶路撒冷之間。此地在以色列北部相對居中，而這三個水域與耶路撒冷則分別位於其周圍不同方向。〈但以理書〉十一章四十五節記述北方王到了他的結局，無人幫助他，而該節指出他地理上的終局是在海與榮美的聖山耶路撒冷之間。〈但以理書〉十一章四十節引介了三個勢力；這三個勢力乃是教皇權勢致命傷得醫治及其最終結局之主題。
The first phrase of the verses identifies the time of the end in 1798, when the papacy received its deadly wound and verse forty-five identifies its permanent deadly wound. The prophetic history between the first and last death of the papal power identifies the rebellion of mankind as they restore the ascendancy of the papal power, when its deadly wound is healed in advance of the papal power’s ultimate demise. The six verses bear the signature of truth, for the beginning and end are both the death of the papal power, and the middle verses are the rebellion of mankind as the first deadly wound is healed.
經文中嘅第一句指出末時始於1798年，嗰時教皇權受咗致命之傷；而第四十五節則指出其永久性嘅致命之傷。喺教皇權第一次死亡同最後一次死亡之間嘅預言歷史，顯明咗人類嘅悖逆——佢哋恢復教皇權嘅優勢地位，使其致命之傷得以痊癒，然而呢一切都發生喺教皇權最終滅亡之前。呢六節經文帶有真理嘅印記，因為開頭同結尾都係教皇權嘅死亡，而中間幾節則係人類嘅悖逆，亦即第一次致命之傷得醫治之時。
Miller was given light from heavenly angels upon the relation of pagan and papal Rome. The key for Miller’s understanding of the prophetic model, which he employed for all of his prophetic applications, was “the daily” in Second Thessalonians. “The daily” in that chapter is pagan Rome, which is what established the vision that William Miller came to understand, for it is Rome, the robbers of thy people in verse fourteen of chapter eleven, that establishes the vision.
米勒曾從天上的使者領受有關異教羅馬與教皇羅馬之關係的亮光。米勒明白先知預表之模式的關鍵——而他亦將此模式運用於他一切先知性之應用——乃在《帖撒羅尼迦後書》中的「常獻的」。該章中的「常獻的」乃是異教羅馬；這正是威廉・米勒所明白之異象的根據，因為那設立異象的，乃是羅馬，即第十一章第十四節中「你本國中的強暴人」。
The messenger raised up to understand the increase of knowledge in 1989 came to understand the threefold nature of Rome. Miller was the messenger of the first and second angels, and he understood the first and second manifestations of Rome to establish the vision he presented to the world. The messenger of the third angel came to understand all three manifestations of Rome in order to establish the vision he was given to proclaim to the world.
喺1989年被興起、為要明白知識增長嘅嗰位使者，終於明白咗羅馬三重嘅本質。米勒乃係第一位同第二位天使嘅使者；佢明白羅馬嘅第一同第二種顯現，藉此確立咗佢向世界所呈現嘅異象。第三位天使嘅使者，則明白羅馬一切三種顯現，為要確立嗰交託畀佢、要向世界宣告嘅異象。
The first manifestation of Rome was pagan Rome. Out of pagan Rome came papal Rome, the second manifestation. Out of the first two manifestations came modern Rome, the threefold alliance of the dragon, the beast and false prophet.
羅馬第一個顯現，乃係異教羅馬。由異教羅馬產生咗教皇羅馬，即第二個顯現。由頭兩個顯現產生咗現代羅馬，就係龍、獸同假先知嘅三重聯盟。
We will continue the line of the controversy of “the daily” in Advent history in the next article.
我哋將會喺下一篇文章，繼續沿住復臨運動歷史中關於「常獻的祭」之爭議呢條脈絡講落去。
“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.
「那位洞悉表面之下、察閱萬人心腸的，論到那些曾領受大光的人說：『他們並沒有因自己的道德和屬靈景況而受苦、驚愕。』誠然，他們揀選了自己的道路，他們的心靈以自己的可憎之事為樂。『我也必揀選使他們迷惑的事，將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：『仲有乜嘢更強烈嘅迷惑，可以欺哄人心，過於人自以為係建造喺正確嘅根基之上，並且上帝悅納你哋嘅作為，而實際上你哋卻係按住屬世嘅策略作成許多事，並且得罪耶和華呢？噢，呢實在係極大嘅欺騙，一種迷人嘅幻惑；當嗰啲曾經認識真理嘅人，錯將敬虔嘅外貌當作其中嘅靈同能力；當佢哋自以為富足，已經發咗財，樣樣都唔缺，然而實際上卻係樣樣都缺乏嘅時候，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.
「上帝對嗰啲守住自己衣袍潔白無玷嘅忠心僕人，並冇改變。但有好多人正呼喊：『平安穩妥』，然而猝然嘅毀滅就要臨到佢哋。除非有徹底嘅悔改，除非人藉着認罪使自己嘅心謙卑落嚟，並且按住耶穌裏面真理嘅本相去領受真理，否則佢哋決不能進入天國。當潔淨喺我哋中間進行嘅時候，我哋就唔再安然自足，誇口自己富足，已經發了財，一無所缺。」
“Who can truthfully say: ‘Our gold is tried in the fire; our garments are unspotted by the world’? I saw our Instructor pointing to the garments of so-called righteousness. Stripping them off, He laid bare the defilement beneath. Then He said to me: ‘Can you not see how they have pretentiously covered up their defilement and rottenness of character? ‘How is the faithful city become an harlot!’ My Father’s house is made a house of merchandise, a place whence the divine presence and glory have departed! For this cause there is weakness, and strength is lacking.’” Testimonies, volume 8, 249, 250.
「邊個可以真誠咁講：『我哋嘅金子係經火鍛煉過嘅；我哋嘅衣袍冇畀世俗玷污』？我見到我哋嘅導師指住嗰啲所謂義嘅衣袍。佢將嗰啲衣袍剝落，將下面嘅污穢顯露出嚟。跟住佢對我話：『你豈唔見到佢哋點樣用矯飾虛偽嘅手法，掩蓋自己嘅污穢同品格嘅腐敗嗎？「忠信嘅城，何竟變作娼妓！」我父嘅殿竟成咗買賣嘅地方，成為神聖同在同榮耀已經離開咗嘅所在！正因如此，就有軟弱，亦缺乏力量。』」《證言》第8卷，249、250頁。