We are currently addressing the prophetic line of the controversies within Advent history that have taken place concerning the various symbols of Rome. We are currently addressing “the daily” in the book of Daniel. That controversy represents a rejection of the foundations of Adventism, the rejection of the authority of the Spirit of Prophecy, and the rejection of the messenger that was chosen by God. Rejecting the work of Miller also represents a rejection of the instruction that had been given to Miller by heavenly angels, who led Miller to his understanding of the message produced by the increase of knowledge when the book of Daniel was unsealed in 1798.
我哋現正處理基督復臨運動歷史之中，關於羅馬各種象徵所引起之爭議嘅預言線。我哋現正講論但以理書中「常獻的祭」。呢場爭議，乃代表對復臨信仰根基嘅拒絕、對預言之靈權威嘅拒絕，並且對上帝所揀選之信息使者嘅拒絕。拒絕米勒嘅工作，同樣亦代表拒絕那曾賜予米勒嘅指示；呢些指示乃由天上嘅天使所傳達，佢哋引導米勒明白嗰因但以理書於1798年被開啟而帶來知識增長所產生嘅信息。
Those that reject the truth identifying the power (pagan Rome) that restrained the papal power from being revealed in Second Thessalonians, manifest that they do not love the truth, and for rejecting the love of truth, they receive a lie. The lie in turn brings strong delusion upon them. The lie is the cause, and the strong delusion they receive is the effect. The lack of love of the truth is their motivation. The lie represents the choice of a pluralistic acceptance of biblical doctrine, as opposed to those who believe in absolute truth. This is why Isaiah’s representation of Paul’s strong delusion is represented as delusions, not simply a delusion. The other class are those who do love the truth, accept the premise of absolute truth, and are identified by Isaiah as those who tremble at God’s word.
凡拒絕那辨明《帖撒羅尼迦後書》中那攔阻教皇權勢顯露之權勢（異教羅馬）之真理的人，正顯明他們不愛真理；因他們棄絕對真理之愛，便領受謊言。那謊言轉而使他們陷入強烈的迷惑之中。謊言乃是原因，而他們所領受的強烈迷惑乃是結果。缺乏對真理的愛，就是他們的動機。那謊言所代表的，乃是對聖經教義採取多元化接納的選擇，與那些相信絕對真理的人相對。這就是為何以賽亞對保羅所說之強烈迷惑的表述，乃是以「迷惑」的複數形態出現，而不僅僅是單數的「迷惑」。另一類人，則是那些確實愛真理、接受絕對真理此前提的人；以賽亞指出，他們就是那些因神的話而戰兢的人。
Thus saith the Lord, The heaven is my throne, and the earth is my footstool: where is the house that ye build unto me? and where is the place of my rest? For all those things hath mine hand made, and all those things have been, saith the Lord: but to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word. He that killeth an ox is as if he slew a man; he that sacrificeth a lamb, as if he cut off a dog’s neck; he that offereth an oblation, as if he offered swine’s blood; he that burneth incense, as if he blessed an idol. 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. Hear the word of the Lord, ye that tremble at his word; Your brethren that hated you, that cast you out for my name’s sake, said, Let the Lord be glorified: but he shall appear to your joy, and they shall be ashamed. Isaiah 66:1–5.
耶和華如此說：天是我的座位，地是我的腳凳；你們要為我建造何等的殿宇呢？哪裏是我安息之處呢？這一切不都是我手所造的嗎？這一切不都是藉我而有的嗎？這是耶和華說的：但我所垂顧的，就是虛心痛悔、因我的話而戰兢的人。宰牛的，彷彿殺人；獻羊羔為祭的，彷彿打折狗頸；獻供物的，彷彿獻豬血；燒乳香的，彷彿稱頌偶像。這些人既揀選自己的道路，心裏喜悅自己所厭惡的事；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。你們這些因耶和華的話而戰兢的人，當聽耶和華的話：你們的弟兄，就是那些恨惡你們、因我的名趕逐你們的，曾說：「願耶和華得榮耀！」但他必顯現，使你們喜樂，他們卻要蒙羞。以賽亞書 66:1–5。
Those who tremble at God’s Word are the outcasts of Israel, who in the last days are those who are represented as the ensign.
那些因神的話而戰兢的人，就是以色列中被趕散的人；在末後的日子，他們就是那被表明為大旗的人。
And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:12.
祂必向列國豎立大旗，招聚以色列被趕散的人，又從地之四方聚集猶大分散的人。以賽亞書 11:12。
God identifies that it is He who made the house that the class who are presenting corrupted offerings claim to have made. It is that house they trust in when they proclaim “the temple of the Lord are these.”
上帝指出，正是祂建造了那座殿，而那些獻上敗壞祭物之輩卻聲稱那殿是他們所建造的。他們所倚靠的，正是那座殿；當他們宣稱「這些是耶和華的殿」的時候，所指的就是這殿。
Stand in the gate of the Lord’s house, and proclaim there this word, and say, Hear the word of the Lord, all ye of Judah, that enter in at these gates to worship the Lord. Thus saith the Lord of hosts, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place. Trust ye not in lying words, saying, The temple of the Lord, The temple of the Lord, The temple of the Lord, are these. Jeremiah 7:2–4.
企喺耶和華殿嘅門口，喺嗰度宣告呢番話，話：凡你哋猶大眾人，凡由呢啲門進入敬拜耶和華嘅，都要聽耶和華嘅話。萬軍之耶和華以色列嘅神咁樣講：你哋要改正自己嘅道路同埋行為，我就使你哋仍然住喺呢地方。你哋唔好倚靠虛謊嘅話，話：「呢啲係耶和華嘅殿，耶和華嘅殿，耶和華嘅殿。」耶利米書 7:2–4。
Those who “trust” in lying words, are those who believe a lie. The house which the Lord built was raised upon the foundation which He also made. The class who refused to answer when God called, chose their own ways and delighted in abominations. They chose “ways,” and “abominations,” in the plural, when Jeremiah stated that there was only one way to walk within.
凡「倚靠」虛謊之言的人，乃是相信謊言的人。主所建造的殿，是立於祂自己所奠立的根基之上。那一等在神呼召之時拒絕回應的人，揀選了自己的道路，並以可憎之事為樂。當耶利米明言其中只有一條可行之路時，他們卻揀選了多種「道路」與多樣「可憎之事」。
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, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Therefore hear, ye nations, and know, O congregation, what is among them. Hear, O earth: behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not hearkened unto my words, nor to my law, but rejected it. To what purpose cometh there to me incense from Sheba, and the sweet cane from a far country? your burnt offerings are not acceptable, nor your sacrifices sweet unto me. Jeremiah 6:16–20.
耶和華如此說：你們當站在路上察看，訪問古道，哪裡是善道，便行在其間；這樣，你們心裡必得安息。只是他們說：我們不行在其間。我又設立守望的人治理你們，說：要聽角聲。他們卻說：我們不聽。所以，列國啊，你們當聽；會眾啊，要知道他們中間所發生的事。地啊，當聽：看哪，我必使災禍臨到這百姓，就是他們意念所結的果子；因為他們不聽從我的話，也厭棄我的律法。示巴的乳香，和從遠方來的香菖蒲，奉來給我，有何益處呢？你們的燔祭不蒙悅納；你們的平安祭，我也不喜悅。耶利米書 6:16–20。
In chapter fifteen, Jeremiah calls the evil congregation that would not hearken, though they had ears, the “assembly of mockers.” This congregation was given a “watchman” in both the history of the first and second angels’ messages, and again in the history of the third angel, but they refused to walk in the good way, which is the old paths. Instead, they walked in the “ways.” For this reason, Isaiah identifies that God will choose multiple delusions, for they chose a plurality of false paths instead of the absolute way of the old paths. As with Isaiah’s testimony the assembly of mockers’ worship is rejected by the Lord. Sister White directly associates Isaiah’s plurality of delusions with Paul’s strong delusion, and she places it in the context of the rejection of the foundational truths, the foundation which the Lord built and builds His house upon.
喺第十五章，耶利米稱嗰群雖然有耳朵卻唔肯聽從嘅邪惡會眾為「褻慢人嘅會」。呢個會眾，喺第一位同第二位天使信息嘅歷史之中，以及其後喺第三位天使嘅歷史之中，都曾被賜下一位「守望者」；但佢哋拒絕行喺善道之中，即係古道。相反，佢哋行喺「諸路」之中。正因如此，以賽亞指出，上帝必揀選多種迷惑，因為佢哋揀選咗眾多虛假嘅道路，而唔係古道中嗰絕對嘅道路。正如以賽亞嘅見證所表明，褻慢人之會嘅敬拜為主所拒絕。懷愛倫姊妹直接將以賽亞所講多種迷惑，聯繫於保羅所講強烈嘅迷惑，並且將之置於拒絕基本真理嘅語境之中；呢基本真理乃係主所建造、並且仍然建造祂房屋所據之根基。
“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、察閱眾人心腸的，論到那些曾得大光的人說：『他們並不因自己的道德和屬靈光景而受苦、驚惶。』誠然，他們揀選了自己的道路，他們的心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；』因他們不領受愛真理的心，使他們可以得救，『反倒喜愛不義。』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.’
天上的教師問道：「還有甚麼更強烈的迷惑，能欺哄人的心，叫你自以為正建造在正確的根基上，並且上帝悅納你的作為；然而，實際上你卻是按着世俗的政策行出許多事，並且得罪耶和華呢？噢，這實在是極大的欺騙，是一種迷人的幻惑；當那些曾經認識真理的人，把敬虔的外貌誤認為敬虔的精神和能力；當他們自以為富足，已經發了財，一無所缺，而實際上卻是樣樣都有所缺乏之時，這迷惑便佔據了人的心思。」
“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.
「上帝對那些持守自己衣袍潔白無玷之忠心僕人，並冇改變。然而，許多人正呼喊：『平安穩妥』，忽然嘅毀滅卻正臨到佢哋。除非有徹底嘅悔改，除非人藉着認罪使內心自卑，並接受那在耶穌裡面嘅真理，否則佢哋決不能進入天國。當潔淨喺我哋中間發生之時，我哋就唔會再安然自足，誇口自己富足，財物增多，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.
「邊一個可以真誠噉講：『我哋嘅金子係經過火煉嘅；我哋嘅衣袍未曾畀世俗所玷污』呢？我見到我哋嘅導師指住嗰啲所謂義袍。佢將呢啲衣袍剝落，便將底下嘅污穢顯露出嚟。跟住佢對我講：『你豈唔能夠睇見，佢哋係點樣以矯飾掩蓋自己嘅污穢同品格嘅腐敗呢？「忠信之城，何竟變作妓女！」我父嘅殿竟成為買賣嘅殿，成為神聖同在同榮耀已經離開咗嘅地方！正因如此，就有軟弱，亦缺乏力量。』」《證言》卷八，249、250頁。
In the passage, Jeremiah’s assembly of mockers is identified as Laodiceans, who are foolish virgins.
喺呢段經文之中，耶利米所聚集嗰班褻慢人，被指明為老底嘉人，即係愚拙的童女。
“The state of the Church represented by the foolish virgins, is also spoken of as the Laodicean state.” Review and Herald, August 19, 1890.
「由愚拙童女所代表之教會狀況，亦被稱為老底嘉的狀況。」《Review and Herald》，1890年8月19日。
The foolish virgins manifest their lack of oil at the arrival of the Midnight Cry, when they receive a delusion that aligns with their own previous choice of which way to take, while rejecting Jeremiah’s old paths. The old paths are where rest and refreshing are to be found, and the rest and refreshing is the latter rain.
愚拙的童女喺半夜呼聲來到之時，顯明自己缺乏油；當時，佢哋領受咗一種迷惑，而呢種迷惑正與佢哋先前自己所揀選要行嘅道路相一致，同時拒絕咗耶利米所講嘅古道。古道就係可尋得安息同甦醒之處，而呢安息同甦醒，就係晚雨。
“I was pointed down to the time when the third angel’s message was closing. The power of God had rested upon His people; they had accomplished their work and were prepared for the trying hour before them. They had received the latter rain, or refreshing from the presence of the Lord, and the living testimony had been revived. The last great warning had sounded everywhere, and it had stirred up and enraged the inhabitants of the earth who would not receive the message.” Early Writings, 279.
「我被指示看見第三位天使信息將要結束的時候。上帝的大能已經臨到祂的子民身上；他們已經完成了自己的工作，並且預備好面對擺在他們前面的試煉時刻。他們已經領受了晚雨，或從主面前而來的甦醒，而活的見證也已經復興。最後的大警告已經在各處發出，並且激動了那些不肯接受這信息的地上居民，使他們惱怒。」《早期著作》，279。
It is during the outpouring of the Holy Spirit that the strong delusion is poured out upon the foolish Laodicean virgins who do not love the truth, and therefore chose a lie to believe instead of the truth. The rejection of the truth is equated with rejecting the law, for God’s law is embodied in His prophetic rules.
正當聖靈傾降之時，那強烈的迷惑亦傾倒在那些愚拙的老底嘉童女身上；她們不愛真理，因此揀選相信謊言，而不信真理。棄絕真理，等同棄絕律法，因為上帝的律法乃體現在祂的預言規則之中。
“Revelation is not the creation or invention of something new, but the manifestation of what was, until revealed, unknown to human beings. The great and eternal truths contained in the gospel are revealed through diligent searching and humbling of ourselves before God. The divine Teacher leads the mind of the humble seeker for truth; and by the Holy Spirit’s guidance, the truths of the Word are made known to him. And there can be no more certain and efficient way of knowledge than in being thus guided. The promise of the Saviour was, ‘When he, the Spirit of truth, is come, he will guide you into all truth.’ It is through the impartation of the Holy Spirit that we are made to understand the Word of God.
「啟示並非創造或發明某些新事物，乃是將那些在未被揭示之前對人類而言仍屬未知之事顯明出來。福音所蘊含偉大而永恆的真理，是藉着殷勤查考，並在上帝面前自卑，方得啟示出來。神聖的教師引導那謙卑尋求真理之人的心思；並且藉着聖靈的引導，聖言中的真理便向他顯明。再沒有比這樣受引導而得知識更確實、更有效的方法了。救主的應許是：『只等真理的聖靈來了，他要引導你們明白一切的真理。』我們乃是藉着聖靈的賜予，得以明白上帝的聖言。」
“The psalmist writes, ‘Wherewithal shall a young man cleanse his way? by taking heed thereto according to thy word. With my whole heart have I sought thee: O let me not wander from thy commandments. . . . Open thou mine eyes, that I may behold wondrous things out of thy law.’
詩人寫道：「少年人用甚麼潔淨他的行為呢？是要遵行你的話。我一心尋求了你；求你不要叫我偏離你的誡命……求你開我的眼睛，使我看出你律法中的奇妙。」
“We are admonished to seek for the truth as for hid treasure. The Lord opens the understanding of the true seeker after truth; and the Holy Spirit enables him to grasp the truths of revelation. This is what the psalmist means when he asks that his eyes may be opened to behold wondrous things out of the law. When the soul pants after the excellencies of Jesus Christ, the mind is enabled to grasp the glories of the better world. Only by the aid of the divine Teacher can we understand the truths of the Word of God. In Christ’s school we learn to be meek and lowly because there is given to us an understanding of the mysteries of godliness.” Sabbath School Worker, December 1, 1909.
「我哋蒙勸誡，要尋求真理，如同尋找隱藏嘅珍寶。主向真誠尋求真理嘅人開啟悟性；而聖靈使佢能夠領會啟示中嘅真理。詩人祈求自己嘅眼睛得以開啟，好叫佢從律法中看見奇妙嘅事，所指嘅就係呢一點。當心靈渴慕耶穌基督嘅美善之處，思想便得以領會那更美世界嘅榮耀。惟有藉着神聖教師嘅幫助，我哋先能明白神之道嘅真理。在基督嘅學校裏，我哋學習溫柔謙卑，因為我哋得蒙賜予對敬虔奧祕嘅悟性。」《安息日學校工作者》，1909年12月1日。
To reject the message or the methodology of the latter rain is to reject the law of God. When Jeremiah stated that “they have not hearkened unto my words, nor to my law, but rejected it,” he is agreeing with Hosea.
拒絕晚雨的信息或其方法論，就是拒絕上帝的律法。當耶利米說：「他們沒有聽從我的話，也沒有聽從我的律法，竟把它棄絕了」時，他乃是與何西阿所說的一致。
My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.
我嘅民因無知識而滅亡；因你棄掉知識，我也必棄掉你，使你不再給我作祭司；你既忘記你神的律法，我也必忘記你的兒女。何西阿書 4:6。
The knowledge the foolish reject is the increase of knowledge, identified by Daniel as occurring at the time of the end. At the time of the end in 1798, and then again at the time of the end in 1989, there was an increase of knowledge that was formalized by the messenger which God chose to employ as He erected the foundation for each of those two parallel generations. Those foundational truths were organized by certain biblical rules which were revealed to the chosen messengers of their respective histories, and those foundational truths are Jeremiah’s old paths, and they are the truths which ultimately represent the oil of the midnight and the loud cry messages. The latter rain, produces the Midnight Cry message in the history of the sealing of the one hundred and forty-four thousand, and thereafter produces the loud cry message in the history of the gathering of God’s other flock that is still in Babylon. The latter rain is both a message and the methodology that produces the message. Daniel’s increase of knowledge initiates a three-step testing process.
愚拙人所拒絕嘅知識，乃係知識嘅增加；但以理指出，呢種增加係發生喺末時。喺1798年嘅末時，然後又喺1989年嘅末時，都有一次知識嘅增加，而呢增加乃係藉住上帝所揀選使用嘅使者被正式確立，當祂為呢兩代彼此平行嘅世代各自建立根基之時。呢啲根基性嘅真理，乃係按照某啲聖經法則加以整理，而呢啲法則乃係向各自歷史中蒙揀選嘅使者所啟示嘅；並且，呢啲根基性真理就係耶利米所講嘅古道，亦係最終代表半夜同大呼聲信息之油嘅真理。後雨喺十四萬四千人受印歷史中產生半夜呼聲嘅信息，然後又喺上帝其餘仍在巴比倫之羊群被招聚嘅歷史中產生大呼聲嘅信息。後雨既係一個信息，亦係產生呢信息嘅方法。但以理所講知識嘅增加，開啟一個三步驟嘅考驗過程。
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.
佢對我話：「但以理啊，你只管去；因為呢啲話已經封閉、封印，直到末時。必有許多人被潔淨、被洗白、被熬煉；惟有惡人仍必行惡；一切惡人都唔明白，惟獨智慧人必明白。」但以理書 12:9, 10
Daniel’s wicked are Matthew’s foolish virgins who choose to retain their Laodicean condition. Their condition is manifested in the third step of Daniel’s three tests, when both the wise and wicked are tried. The final test is where judgment is executed, and both classes manifest whether they have the oil.
但以理書中嘅惡人，就係馬太福音中嗰啲愚拙嘅童女；佢哋選擇保留自己老底嘉嘅光景。呢種光景喺但以理三重試驗嘅第三步中顯明出嚟，當時智慧人同惡人都一同受試驗。最後嘅試驗，乃係施行審判之處；而喺嗰度，呢兩等人都顯明自己究竟有冇油。
“Again these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.
「呢啲比喻再次教導我哋，審判之後再冇寬容時期。當福音嘅工作完成之時，善與惡嘅分別就隨即出現，而各等人嘅命運亦就永遠被定下。」《基督實訓》，123頁。
The manifestation of character at the third test identifies the worshippers as either a foolish Laodicean or a wise Philadelphian. The final test is accomplished in conjunction with the latter rain message, which has been brought to light by the methodology of the latter rain. To reject the methodology of the latter rain places a soul in the position where they cannot understand the message of the latter rain. The message and methodology are identified by Isaiah as the final test.
喺第三個試驗中所顯明出嚟嘅品格，將敬拜者辨明為愚昧嘅老底嘉人，或者智慧嘅非拉鐵非人。最後嘅試驗，乃係連同後雨嘅信息一同完成；而呢個信息，係藉着後雨嘅方法學而被顯明出嚟。拒絕後雨嘅方法學，就係將一個靈魂置於一個地步，令佢唔能夠明白後雨嘅信息。以賽亞指出，呢個信息同方法學，就係最後嘅試驗。
Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves: Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. Isaiah 28:9–18.
他要將知識教導誰呢？要使誰明白訓誨呢？是那些斷了奶、離了懷的麼？因為誡命要加上誡命，誡命上加誡命；準繩要加上準繩，準繩上加準繩；這裏一點，那裏一點。主必藉着口吃的嘴唇和外邦的舌頭，對這百姓說話。祂曾對他們說：這就是安息，可以使困乏人得安息；這就是舒暢；他們卻不肯聽。於是，耶和華的話臨到他們，就成了誡命加上誡命，誡命上加誡命；準繩加上準繩，準繩上加準繩；這裏一點，那裏一點；叫他們前行反致仰跌，而且跌碎，並陷入網羅，被纏住。 所以，你們這些褻慢的人，就是轄管住在耶路撒冷這百姓的，要聽耶和華的話。因你們曾說：我們與死亡立約，與陰間結盟；洪水般氾濫的鞭打經過的時候，必不臨到我們；因我們以謊言為避所，在虛假之下藏身。所以主耶和華如此說：看哪，我在錫安放一塊石頭為根基，就是經過試驗的石頭，寶貴的房角石，穩固的根基；信靠的人必不着急。我必以公平為準繩，以公義為線鉈；冰雹必沖去謊言的避所，大水必漫過藏身之處。你們與死亡所立的約必被廢掉，與陰間所結的盟必立不住；洪水般氾濫的鞭打經過的時候，你們必被它踐踏。以賽亞書 28:9–18。
The “overflowing scourge” of Bible prophecy is the progressive Sunday law crisis which begins at the soon-coming Sunday law in the United States. Those foolish, wicked Laodiceans who do not possess the “love of the truth,” and therefore reject the increase of knowledge, believe the “overflowing scourge” will “not come” upon them, for among other things, they chose to accept a false definition of a symbol of Rome in Bible prophecy. In doing so, they produced a false prophetic model based upon their own prophetic foundation. Their foundation is built upon sand, which represents a multitude of tiny crushed rocks. The foundation of the wise is built upon the singular Rock.
聖經預言所說嘅「氾濫嘅鞭打」，就係逐步推進嘅星期日法危機，而呢場危機係由美國即將來臨嘅星期日法開始。嗰啲愚昧、邪惡嘅老底嘉人，因為冇「愛真理的心」，因此拒絕接受知識嘅增長，便相信「氾濫嘅鞭打」必「不到」臨到佢哋身上；因為喺其他事情之外，佢哋揀選接受一個對聖經預言中羅馬之象徵嘅錯誤定義。佢哋咁樣行，就按住自己嘅預言根基建立出一個錯誤嘅預言模型。佢哋嘅根基係建造喺沙土上；沙土所代表嘅，乃係無數細小而被壓碎嘅石頭。智慧人嘅根基，卻係建造喺獨一嘅磐石上。
According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. For other foundation can no man lay than that is laid, which is Jesus Christ. Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble; Every man’s work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man’s work of what sort it is. 1 Corinthians 3:10–13.
照着神所賜給我的恩典，我好像一個有智慧的工頭，已經立好了根基，有別人在上面建造；只是各人要謹慎怎樣在其上建造。因為那已經立好的根基，就是耶穌基督，此外沒有人能立別的根基。若有人在這根基上建造，用金、銀、寶石、木、草、禾稭；各人的工程必然顯露，因為那日子要將它表明出來，有火發現；這火要試驗各人的工程是怎樣的。哥林多前書 3:10–13。
The false foundations are contrasted with the true foundation, which is Christ Jesus—the Rock. The true or false foundation is revealed in the final of Daniel’s three tests. It is “revealed by fire”—the fire of the Messenger of the Covenant, who will suddenly come to His temple. Then a class is manifested who have made a covenant with death, and a class is manifested who have made a covenant of life.
虛假的根基乃與真實的根基形成對照；這真實的根基就是基督耶穌——那磐石。真或假的根基，乃在但以理三個考驗之最後一個中被顯明出來。它是「被火顯露」的——這火乃是那立約之使者的火；祂必忽然來到祂的殿中。於是，有一等與死亡立約的人被顯明出來，也有一等與生命立約的人被顯明出來。
Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the Lord of hosts. Malachi 3:1–5.
看哪，我必差遣我的使者，在我前面預備道路；你們所尋求的主，必忽然來到祂的殿中；就是你們所喜悅的立約的使者。看哪，祂必來到，這是萬軍之耶和華說的。只是，祂來的日子，誰能當得起呢？祂顯現的時候，誰能站立得住呢？因為祂如煉淨之人的火，又如漂布之人的鹼。祂必坐下如煉淨銀子的，又如潔淨人的，必潔淨利未的子孫，熬煉他們像金銀一樣，使他們可以公義地向耶和華獻供物。那時，猶大和耶路撒冷所獻的供物，必蒙耶和華悅納，如古時之日、上古之年一樣。萬軍之耶和華說：「我必臨近你們，施行審判；我必速速作見證，攻擊那些行邪術的、犯姦淫的、起假誓的、虧負雇工工價的、欺壓寡婦和孤兒的、屈枉寄居者之理的，以及那些不敬畏我的。」瑪拉基書 3:1–5。
The Messenger of the Covenant comes near in judgment when the testing process of Daniel reaches the third test, and the wise and wicked are tried. The three-step testing process of Daniel begins at the time of the end, when the book of Daniel is unsealed and knowledge is increased. The increase of knowledge is brought into clarity through the work of the chosen messenger who sounds a trumpet. That messenger is addressed by Malachi as the “messenger” that “prepares the way” before the arrival of the Messenger of the Covenant who reveals by fire who has entered into covenant with Him, or who chose to make a covenant with death. In Millerite history Christ came suddenly to His temple on October 22, 1844, a waymark which prefigures the soon-coming Sunday law.
當但以理嘅考驗過程進入第三重試驗，而智慧人同惡人都受試煉嘅時候，立約之使者就近前施行審判。但以理嗰個分三步驟嘅考驗過程，係喺末時開始；當時《但以理書》被解開，知識增多。知識嘅增多，乃係藉住嗰位被揀選、吹角發聲之使者嘅工作，而得以清楚顯明。瑪拉基稱嗰位使者為「使者」，佢喺立約之使者來到之前「預備道路」；而立約之使者要藉住火顯明，邊個係已經同祂立約，抑或邊個揀選與死亡立約。喺米勒派嘅歷史當中，基督於1844年10月22日忽然來到祂的殿；呢一個路標，乃係預表即將來臨嘅星期日法案。
“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.
「基督作為我哋的大祭司，進入至聖所，為要潔淨聖所，正如〈但以理書〉8:14所顯示；人子來到亙古常在者面前，正如〈但以理書〉7:13所記述；以及主來到祂的殿中，正如瑪拉基所預言——呢啲都係對同一事件嘅描述；而呢一件事，亦由基督喺〈馬太福音〉25章十個童女嘅比喻中所描述、新郎來赴婚筵一事所表徵。」《善惡之爭》，426頁。
The final of Daniel’s three tests occurs at the soon-coming Sunday law, when the Messenger of the Covenant arrives to reveal by fire who has made a covenant with life or death which is placed in the context of the Levites. When Malachi describes Matthew’s wise and foolish virgins, who are John’s Laodiceans and Philadelphians, and Daniel’s wise and wicked, both groups are tested by fire, and they then manifest who is, or who is not, a Levite.
但以理三次試驗之最後一次，發生於那即將來到的星期日法之時；屆時，立約的使者來到，要藉着火顯明：誰立了生命之約，誰立了死亡之約；而這一切乃置於利未人之背景之中。當瑪拉基描述馬太所說的聰明童女與愚拙童女——即約翰所說的老底嘉人與非拉鐵非人，以及但以理所說的智慧人與惡人——兩組人都要經受火的試驗，然後便顯明誰是、或誰不是利未人。
The Levites are the symbol of those who stood faithfully in the two rebellions of the golden calves. The first rebellion being that of Aaron, and the second being the rebellion of Jeroboam. In both illustrations the Levites represented the faithful, and both illustrations provide two witnesses of the faithfulness of a group represented by the Levites at the soon coming Sunday law. Aaron made a golden calf. Gold is the symbol of Babylon, and a calf is an image of a beast. He then ordained a feast and the foolish people danced naked around the calf. All their rebellion was premised and motivated in their rejection of Moses, the chosen messenger.
利未人乃係嗰啲喺兩次金牛犢背道之中忠心站立之人嘅象徵。第一次背道係亞倫嘅背道，第二次則係耶羅波安嘅背道。喺呢兩幅預表之中，利未人都代表忠心嘅人；而且，呢兩幅預表都提供咗兩個見證，證明喺即將來臨嘅星期日法之時，有一班由利未人所代表嘅群體，會顯出忠誠。亞倫鑄造咗一隻金牛犢。金乃係巴比倫嘅象徵，而牛犢則係獸像。然後，佢設立節期，愚昧嘅百姓就赤身圍住牛犢跳舞。佢哋一切嘅背道，皆係建立於、並且受驅使於，佢哋對蒙揀選使者摩西嘅拒絕。
And Moses said unto Aaron, What did this people unto thee, that thou hast brought so great a sin upon them? And Aaron said, Let not the anger of my lord wax hot: thou knowest the people, that they are set on mischief. For they said unto me, Make us gods, which shall go before us: for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him. And I said unto them, Whosoever hath any gold, let them break it off. So they gave it me: then I cast it into the fire, and there came out this calf. And when Moses saw that the people were naked; (for Aaron had made them naked unto their shame among their enemies:) Then Moses stood in the gate of the camp, and said, Who is on the Lord’s side? let him come unto me. And all the sons of Levi gathered themselves together unto him. And he said unto them, Thus saith the Lord God of Israel, Put every man his sword by his side, and go in and out from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbour. And the children of Levi did according to the word of Moses: and there fell of the people that day about three thousand men. Exodus 32:21–28.
摩西對亞倫說：「這百姓向你作了甚麼，你竟使他們陷於這樣大的罪裏？」亞倫說：「求我主不要發烈怒；你知道這百姓，他們專向邪惡。因為他們對我說：『你為我們做神像，可以在我們前頭引路；因為領我們從埃及地上來的那個摩西，我們不知道他遭遇了甚麼事。』我就對他們說：『凡有金子的，可以摘下來。』他們就交給了我；我把金子扔在火中，這牛犢便出來了。」摩西見百姓放肆；（因亞倫縱容他們，使他們在仇敵中間蒙羞；）摩西就站在營門中，說：「凡屬耶和華的，都要到我這裏來！」利未的子孫都聚集到他那裏。他對他們說：「耶和華以色列的 神如此說：『你們各人要把刀佩在腰間，在營中從這門到那門來回走遍，各人要殺自己的弟兄、各人的同伴、各人的鄰舍。』」利未的子孫就照摩西的話行了；那一天百姓中被殺的，約有三千人。出埃及記 32:21–28。
Those who danced were Laodiceans who manifested the “shame of their nakedness,” which is the warning of the sixth plague, a warning of the necessity to correctly understand the threefold makeup of modern Rome as the dragon, the beast and the false prophet. That warning sharply contradicts Uriah Smith’s private interpretation that destroyed the truths associated with the six plague and Armageddon.
跳舞的人乃係老底嘉人，佢哋顯露咗「自己赤身的羞恥」，呢個就係第六災嘅警告——即係警告人必須正確認識現代羅馬由龍、獸同假先知所構成嘅三重形態。呢個警告尖銳地駁斥咗烏利亞・史密夫嘅私人解釋；正係呢種解釋，摧毀咗與第六災同哈米吉多頓有關嘅真理。
Those who manifested their Laodicean condition had rejected the authority of the chosen messenger and manifested the same confused understanding as those who choose to identify the satanic symbol of “the daily” as the godly symbol of Christ’s sanctuary ministry. They attributed their deliverance to a symbolic god, but the god they chose to worship was a symbol of the god of Egypt, and Egypt is a symbol of the dragon. As with Laodicean Adventism they rejected the truth that “the daily” is a symbol of pagan Rome, the dragon, and identified the satanic symbol as a symbol of Christ.
嗰啲顯明自己處於老底嘉景況之中嘅人，已經拒絕咗所揀選使者嘅權威，並且顯出同嗰啲揀選將「常獻的」呢個撒但嘅象徵，認定為基督聖所職事之敬虔象徵嘅人一樣混亂嘅理解。佢哋將自己嘅拯救歸因於一個象徵性嘅神，但佢哋所揀選去敬拜嘅神，卻係埃及之神嘅象徵，而埃及乃係龍嘅象徵。正如老底嘉復臨信仰一樣，佢哋拒絕咗呢個真理：即「常獻的」乃係異教羅馬、即龍，嘅象徵，反而將呢個撒但嘅象徵認定為基督嘅象徵。
Son of man, set thy face against Pharaoh king of Egypt, and prophesy against him, and against all Egypt: Speak, and say, Thus saith the Lord God; Behold, I am against thee, Pharaoh king of Egypt, the great dragon that lieth in the midst of his rivers, which hath said, My river is mine own, and I have made it for myself. Ezekiel 29:2, 3.
人子啊，你要向埃及王法老板起面來，向他和全埃及說預言；你要傳講，說：主耶和華如此說：埃及王法老啊，看哪，我與你為敵；你這臥在自己諸河中間的大魚龍，曾說：這河是我的，是我為自己造的。以西結書 29:2, 3
Aaron’s rebels believed the lie that a symbol of the dragon, represented by the golden calf was the god that had delivered them from the bondage of Egypt. Laodicean Adventism believes the lie that a symbol of pagan Rome (the dragon), represented by “the daily,” is a symbol of Christ whose work is to deliver men from the bondage of sin in His ministry in the heavenly sanctuary. They also rejected the chosen messenger, as did Laodicean Adventism in the controversy over the symbolism of “the daily.”
亞倫背叛者相信咗一個謊言，以為由金牛犢所代表、屬於龍嘅象徵，係嗰位將佢哋從埃及奴役之中拯救出嚟嘅神。老底嘉時期嘅復臨信仰亦都相信咗一個謊言，以為由「常獻的」所代表、屬於異教羅馬（即龍）嘅象徵，竟然係基督嘅象徵；而基督嘅工作，乃係藉着祂喺天上聖所中嘅職任，把人從罪嘅奴役之中拯救出嚟。佢哋同樣拒絕咗所揀選嘅使者，正如老底嘉時期嘅復臨信仰喺關於「常獻的」象徵意義之爭議上所做嘅一樣。
In the first generation (1844 to 1888) of Laodicean Adventism, they rejected Miller’s work in identifying the seven times. In the second generation (1888 to 1919) they began the process of rejecting the truth of “the daily.” In their third generation (1919 to 1957) they had reverted to the understanding of apostate Protestantism that the robbers of thy people is Antiochus Epiphanes. On September 11, 2001 they rejected the role of Islam in Bible prophecy when the third woe arrived on that date. Each of those four truths were upheld by Miller and are represented upon Habakkuk’s two tables, and each are foundational truths attributed to the work of Miller, who Sister White calls the “chosen one.”
喺老底嘉復臨信仰嘅第一代（1844年至1888年）當中，佢哋拒絕咗米勒喺辨明七期預言之上嘅工作。喺第二代（1888年至1919年），佢哋開始咗拒絕「常獻的」之真理嘅過程。喺第三代（1919年至1957年），佢哋已經回轉到背道新教嘅理解，認為「你本國之強暴人」就係安提阿古四世以彼芬尼。到咗2001年9月11日，當第三樣災禍喺嗰一日臨到時，佢哋拒絕咗伊斯蘭喺聖經預言當中嘅角色。呢四項真理，每一項都係米勒所持守，並且都表現於哈巴谷嘅兩塊版之上；而且每一項都係歸於米勒工作嘅根基真理，懷姊妹稱佢為「蒙揀選者」。
Jeroboam’s rebellion began at the beginning of the northern kingdom which consisted of the ten tribes who made Jeroboam their first king. Jeroboam made two golden calves and placed one in Bethel, meaning house of God, and the other at Dan, meaning judgment. Together Bethel and Dan represent the combination of church (Bethel) and state (Dan.) And as with Aaron’s rebellion the calves were made of gold, a symbol of Babylon, and both were an image of a beast. As with Aaron, Jeroboam ordained an annual feast and identified the calves as the god’s that delivered God’s people out of Egypt.
耶羅波安的悖逆，始於北國的開端；北國乃由那十個支派所組成，並立耶羅波安為他們的首任君王。耶羅波安鑄造了兩隻金牛犢，一隻安置在伯特利，其意為神的殿；另一隻安置在但，其意為審判。伯特利與但合起來，乃象徵教會（伯特利）與國家（但）的結合。並且，如同亞倫的悖逆一樣，這些牛犢是用金子造成的；金乃巴比倫的象徵，而兩者皆是獸的形像。又如亞倫一樣，耶羅波安設立一年一度的節期，並指稱這些牛犢就是那曾將神的子民從埃及領出來的神。
And Jeroboam said in his heart, Now shall the kingdom return to the house of David: If this people go up to do sacrifice in the house of the Lord at Jerusalem, then shall the heart of this people turn again unto their lord, even unto Rehoboam king of Judah, and they shall kill me, and go again to Rehoboam king of Judah. Whereupon the king took counsel, and made two calves of gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt. And he set the one in Bethel, and the other put he in Dan. And this thing became a sin: for the people went to worship before the one, even unto Dan. And he made an house of high places, and made priests of the lowest of the people, which were not of the sons of Levi. And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that is in Judah, and he offered upon the altar. So did he in Bethel, sacrificing unto the calves that he had made: and he placed in Bethel the priests of the high places which he had made. So he offered upon the altar which he had made in Bethel the fifteenth day of the eighth month, even in the month which he had devised of his own heart; and ordained a feast unto the children of Israel: and he offered upon the altar, and burnt incense. 1 Kings 12:26–33.
耶羅波安心裏說：現在國必歸回大衛家了；若這民上耶路撒冷，在耶和華的殿裏獻祭，這民的心必歸向他們的主，就是猶大王羅波安；他們必殺我，再歸猶大王羅波安。王就商議，鑄造了兩個金牛犢，對眾民說：你們上耶路撒冷去，實在太難了；以色列啊，看哪，這就是領你從埃及地上來的神。 他就把一個安在伯特利，一個安在但。這事叫百姓陷在罪裏，因為他們往但去，在那一個面前敬拜。耶羅波安又建造邱壇的殿宇，將那不屬利未子孫的民間卑微之輩立為祭司。耶羅波安定八月十五日為節期，像在猶大的節期一樣，自己上壇獻祭；他在伯特利也是這樣，向他所鑄造的牛犢獻祭，又將他所設立邱壇的祭司安置在伯特利。他在伯特利所築的壇上，在八月十五日，就是他私心所定的月份，自己上壇獻祭，為以色列人立節期；他上壇燒香。列王紀上 12:26–33。
Jeroboam “devised in his own heart,” which represents the work of Uriah Smith in introducing a “private interpretation” in which to build his prophetic model. Jeroboam followed the pattern of Aaron and thereby misrepresented a god of Egypt as the true God. The god that both Aaron and Jeroboam produced was based upon a misapplication of a symbol of Rome’s twofold nature as a symbol of statecraft and churchcraft. Aaron and Jeroboam were both identifying an image of the dragon power, with the symbolism of an image of a beast. Thus, both those sacred histories of rebellion represent the great test of the people of God, by which their eternal destiny will be decided. That test according to inspiration is the test of the formation of the image of the beast.
耶羅波安「自心裏設計」，呢一點表明烏利亞·史密夫引入一種「私意解釋」嘅工作，以此建立佢嘅預言模型。耶羅波安跟隨亞倫嘅模式，因而將埃及嘅一個神誤指為真神。亞倫同耶羅波安所製造出嚟嘅神，乃係基於錯誤運用羅馬雙重性質之象徵——即作為政權與教權之象徵。亞倫同耶羅波安都係以獸像嘅象徵，去指認龍權勢嘅形像。因此，呢兩段關於悖逆嘅神聖歷史，都代表上帝子民所要面對嘅大試驗；藉此，佢哋永遠嘅命運將被決定。按照默示，嗰個試驗就係獸像形成嘅試驗。
The first controversy over the symbol of Rome as the robbers of thy people, which made its way on to the 1843 pioneer chart argued that Antiochus Epiphanes was the robber, in place of the fact that the robbers are Rome. The first controversy represented the last controversy over the robbers of thy people being Rome, where it is now argued that the United States is the robbers, and not Rome. However, Antiochus is a symbol of the United States in verses ten through fifteen of Daniel eleven, so the beginning lie and the ending lie about who is represented is identical.
關於以羅馬為你民中強暴之人的象徵，曾有第一次爭議；這個爭議被納入1843年先驅圖表之中，主張安提阿哥以比芬尼乃是那強暴之人，而不是那強暴之人其實是羅馬這一事實。第一次爭議，預表了關於你民中強暴之人乃是羅馬的最後一次爭議；現今有人主張強暴之人乃是美國，而不是羅馬。然而，在但以理書十一章第十至十五節中，安提阿哥乃是美國的象徵，因此，關於所代表的是誰，起初的謊言與末後的謊言乃是完全相同的。
The darkness and confusion over what Antiochus represented in the last days, produces a confusion over the image of the beast, as did the rebellion of Aaron and Jeroboam. The confusion over the image of the beast is occurring at the very time when the great test for the people of God is the formation of the image of the beast.
對於安提阿古在末日時期所預表之意義所存嘅黑暗同混亂，正如亞倫同耶羅波安嘅叛逆一樣，亦產生咗對獸像嘅混亂。對獸像嘅混亂，正係喺上帝子民所要面對嘅大試驗——獸像嘅形成——發生之時出現。
“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.
「主已經清楚向我顯明，獸像必會喺恩門關閉之前形成；因為呢件事將成為上帝子民所要面對嘅重大試驗，藉此佢哋永恆嘅命運將被決定。你哋嘅立場係如此混亂、充滿矛盾，以致只有極少數人會受迷惑。 」
“In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].
「喺《啟示錄》第十三章，呢個題目已經清楚呈現出嚟；〔引述《啟示錄》13:11–17〕。」
“This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.
「呢個就係上帝嘅子民喺受印之前所必須經歷嘅考驗。凡藉着遵守上帝嘅律法，並拒絕接受假冒嘅安息日，而證明自己對上帝忠誠嘅人，都必列於主上帝耶和華嘅旗幟之下，並要領受永生上帝嘅印記。至於那些放棄從天上而來之真理、接受星期日安息日嘅人，就必領受獸嘅印記。」《Manuscript Releases》, volume 15, 15.
When Sister White endorsed Miller’s view of “the daily” representing pagan Rome, she stated that since 1844, “other views”, in the plural, have been embraced which produced “darkness and confusion.” The confusion produced by false views of “the daily,” which is a symbol of pagan Rome, as the “robbers of thy people,” produces confusion and darkness concerning the distinction between Rome and Rome’s image.
當懷愛倫姊妹認可米勒對「常獻的」之看法、即其乃代表異教羅馬之時，她曾指出，自1844年以來，「其他見解」——用複數——已被人所接納，而這些見解產生了「黑暗與混亂」。關於「常獻的」之錯誤見解所造成的混亂——而「常獻的」乃是異教羅馬的象徵，正如「你本國的強暴人」——便會在羅馬與羅馬之像兩者之區別上，帶來混亂與黑暗。
The first and last controversies over a symbol of Rome occurred between a former covenant people who were being passed by and a people who were then becoming the new covenant people of God. The controversy included an unwillingness to be governed by the established rules of grammar, for the word “also” in verse fourteen, was disallowed by the Protestants, thus claiming that the robbers must be the same power represented within the previous verses.
關於羅馬之一個表號，最初同末後嘅爭議，都係發生喺一班正被越過嘅前約之民，同一班當時正成為上帝新約之民嘅人民之間。呢場爭議亦包括唔願意受既定文法規則所約束，因為第十四節中嘅「也」一詞，被新教徒排除唔算，從而聲稱嗰啲強盜必須就係前面幾節經文之內所表徵嘅同一權勢。
It represented a wresting of the Scriptures when Antiochus was forced to be the robbers. It was a private interpretation, for any false doctrine in opposition to truth is a private interpretation. The controversy itself became a foundational truth, for it was recorded upon the 1843 pioneer chart. The ratification of the chart by inspiration confirmed and validated “the robbers” as a symbol of Rome, and magnified the seriousness of the truth, for to reject the doctrine was to reject both, the foundations and the authority of the Spirit of Prophecy.
當安提阿古被迫成為「強盜」時，這乃是對聖經的一種強解。這是一種私意的解釋，因為凡一切與真理對立的錯誤教義，都是私意的解釋。這場爭論本身竟成了一項根基性的真理，因為它被記錄在1843年的先驅圖表上。藉着靈感對該圖表的核可，確認並證實了「強盜」乃是羅馬的象徵，並且更顯明這真理的嚴重性；因為拒絕這教義，就是同時拒絕根基，以及預言之靈的權威。
The correct understanding of the robbers of thy people representing Rome, added to the prophetic model which angels gave unto William Miller, for it agreed with the prophetic model he came to understand and present, that being: that pagan and papal Rome were the foundation of all his prophetic applications.
對於「你民中的強暴人」乃代表羅馬的正確認識，再加上天使賜予威廉・米勒的先知性模式；因這與他後來明白並加以闡述的先知性模式相一致，即：異教羅馬與教皇羅馬乃是他一切先知性應用的根基。
Uriah Smith’s private interpretation identifying the king of the north in verse thirty-six of Daniel eleven as France, and then as Turkey in verse forty, consisted of two false identifications of the king of the north. Smith’s rejection of the foundations in 1863, produced a blindness that disallowed him from seeing a most basic rule of prophecy, that being: that roughly at the time of Christ prophecy illustrated the modern spiritual entities that were typified by the ancient literal entities. Paul specifically taught this truth as he identified that what came first was the literal and afterward the spiritual.
烏利亞·史密夫對《但以理書》第十一章第三十六節之北方王為法國、以及第四十節之北方王為土耳其的私人詮釋，包含了對北方王兩次錯誤的認定。史密夫於一八六三年拒絕那些根基，遂產生了一種盲目，使他不能看見一條最基本的預言法則；即是：約在基督的時代，預言所描繪的，乃是那些由古代字義上的實體所預表之現代屬靈實體。保羅曾明確教導這一真理，指出先來的是字義上的，然後纔是屬靈的。
Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. 1 Corinthians 15:46.
然而，先有的並不是屬靈的，乃是屬血氣的；然後纔有屬靈的。哥林多前書 15:46。
Smith was of the covenant people who had replaced apostate Protestantism as God’s people, but he championed their rebellion when he rejected the seven times, and introduced his 1863 chart. Applying his private interpretation produced a false understanding of Armageddon in Revelation chapter sixteen, which is another test over the correct understanding of Rome.
史密夫原是聖約之民當中嘅一員；呢班人已取代咗背道嘅更正教，成為上帝嘅子民。然而，當佢拒絕「七 times」，並提出佢嗰幅1863年圖表嘅時候，佢就擁護咗佢哋嘅悖逆。將佢個人私自嘅詮釋加以應用，便對《啟示錄》第十六章中嘅哈米吉多頓產生咗錯誤嘅理解；而呢一點，亦係另一個關乎對羅馬之正確認識嘅試驗。
With the first controversy over the robbers, Smith represented those who had been involved with the first fulfillment of the parable of the ten virgins. Thus, with his personal view of the king of the north, he represents a covenant people who were being passed by between 1856 and 1863, as they became the Laodicean Seventh-day Adventist Church. As with the Protestants in the controversy of the robbers, Smith disregarded the grammatical authority of the passage he wrested with his private interpretation, because grammatically the king of the north from verse thirty-one to verse forty-five is always and only the papal power.
在關於強盜嘅第一場爭議之中，史密夫代表咗嗰啲曾經參與十個童女比喻第一次應驗之人。因此，藉着佢對北方王嘅個人見解，佢代表一個喺1856年至1863年間正被越過嘅立約之民；當時，佢哋成為咗老底嘉嘅基督復臨安息日會。正如喺強盜爭議中嘅更正教徒一樣，史密夫無視咗經文嘅文法權威，反而以佢私人嘅解釋去曲解該段經文；因為按文法而言，由第三十一節至第四十五節，北方王始終且只係指教皇權勢。
With the controversy of “the daily,” lies were introduced into Advent history by Willie White and A. G. Daniells to uphold the old Protestant view that “the daily” represented Christ’s sanctuary ministry. That particular history has been identified in Habakkuk’s Tables, but is important to note the false witness associated with the promotion and establishment of the incorrect view, for the correct understanding was recognized by Miller in Second Thessalonians, where the issue is the contrast between those who love the truth and those who believe a lie.
藉着關於「常獻的」之爭議，威利·懷特（Willie White）與 A. G. Daniells 為了維護舊有新教對「常獻的」之看法——即其代表基督在聖所中的職事——便將謊言引進了復臨運動的歷史之中。那一段特定的歷史已在《哈巴谷書》的表中被辨明；然而，與推動並建立這種錯誤見解有關的假見證，仍是必須加以留意的，因為正確的理解乃是米勒在《帖撒羅尼迦後書》中所認明的，在那裏，問題所在乃是真愛真理之人與信從虛謊之人之間的對比。
“The daily” controversy adds to the line upon line understanding that the final controversy of Rome takes place in the time of the outpouring of the Holy Spirit. As the Holy Spirit is being poured out from above, a power from beneath is rising up and possessing those who receive it as the power of God, though it is a strong delusion.
「常獻的」之爭議，進一步增添咗逐行逐句嘅理解：羅馬最後嘅爭戰，乃係發生喺聖靈傾降嘅時候。當聖靈正從上面被傾降之際，有一種由下而上升起嘅勢力亦同時興起，並佔據嗰啲將之當作上帝能力而領受嘅人，然而呢卻係一個強烈嘅迷惑。
“The two great powers in controversy are working, one from beneath, the other from above. Every man is under the secret influence of the one or the other, and his acts will reveal the character of the inspiration from which they proceed. Those who are united with Christ will work always in Christ’s lines. Those who are in union with Satan will work under the inspiration of their leader, opposed to the Holy Spirit’s power and action. The will of man is left free to act, and by action is revealed what spirit is moving upon the heart. ‘By their fruits ye shall know them.’” The 1888 Materials, 1508.
「喺呢場爭戰之中，有兩大勢力正在運作，一個由下而來，另一個由上而來。每一個人都處於其中一方隱密嘅影響之下，而佢嘅行為必顯明所從而來之感動嘅品格。凡與基督聯合嘅人，必常常照住基督嘅路線而行。凡與撒但結合嘅人，必喺佢哋首領嘅感動之下行事，敵對聖靈嘅權能同作為。人嘅意志仍然得以自由行動，而藉着行動，便顯明究竟係乜嘢靈正在感動人心。『憑着佢哋嘅果子，就可以認出佢哋來。』」《The 1888 Materials》，1508。
The prophetic contrast in the controversy of “the daily” is the identification of a symbol of the dragon as a symbol of Christ. Those who reject the truth, are also rejecting the role of Miller who discovered this truth, and in so doing they are rejecting the Holy Spirit and accomplishing the unpardonable sin.
關於「常獻的」之爭議中，那具預言性嘅對比，乃係將龍嘅一個象徵辨認為基督嘅象徵。凡拒絕呢項真理嘅人，同時亦係拒絕咗發現此真理之米勒所擔當嘅角色；而如此行，佢哋就係拒絕聖靈，並且犯下那不得赦免嘅罪。
We will take up a controversy over Rome that occurred shortly after September 11, 2001 in the next article.
喺下一篇文章入面，我哋將會討論一場關於羅馬、喺2001年9月11日之後不久所發生嘅爭議。
“We are living in a time when life is most precious and most interesting. The end of all things is at hand. Startling developments will be continually unfolding before us; for unseen agencies are at work, manifesting intense activity. The powers of darkness from beneath are moving upon human agents, and evil men are cooperating with evil angels to war against the commandments of God and the faith of Jesus; at the same time a power from above is moving upon those who will yield to divine influences, and the people of God are cooperating with heavenly intelligences. Nothing short of real, genuine faith will survive the strain that will come upon every soul of man in these last days to test and try him. God must be our refuge; we cannot trust in form, profession, ceremony, or position, or think that because we have a name to live, we shall be able to stand in the day of trial. Everything that can be shaken will be shaken, and those things that cannot be shaken by the deceptions and delusions of these last days, will remain. Rivet the soul to the eternal Rock; for in Christ alone there will be safety. Jesus described the days in which we are living as days of peril. He said, ‘As the days of Noe were, so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, and knew not until the flood came, and took them all away; so shall also the coming of the Son of man be.’ ‘Likewise also as it was in the days of Lot; they did eat, they drank, they bought, they sold, they planted, they builded; but the same day that Lot went out of Sodom it rained fire and brimstone from heaven, and destroyed them all. Even thus shall it be in the day when the Son of man is revealed.’ ‘When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory: and before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth his sheep from the goats: and he shall set the sheep on his right hand, but the goats on the left. Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world.’ Our course in this life will decide our eternal destiny there; it is left with us to say whether we shall be with those who inherit the kingdom of God, or with those who go away into outer darkness. God has made every provision for our salvation; then let us avail ourselves of that which has been purchased at infinite cost. ‘For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.’” Youth Instructor, August 3, 1893.
「我哋正活喺一個生命最寶貴、亦最饒有意義嘅時代。萬物嘅結局近了。驚人嘅發展將會不斷喺我哋眼前展開；因為有看不見嘅勢力正在運作，顯出極其劇烈嘅活動。地下黑暗嘅權勢正喺人類代理者身上運行，惡人正與惡天使合作，攻擊上帝嘅誡命同耶穌嘅真道；與此同時，從上而來嘅能力亦正運行喺嗰啲願意順服神聖感化嘅人身上，而上帝嘅子民正與天上嘅靈體合作。喺呢末後嘅日子，將有一種壓力臨到每一個人嘅心靈，要試驗佢、熬煉佢；除咗真實、純正嘅信心之外，冇任何嘢能夠喺其中存留。上帝必須成為我哋嘅避難所；我哋唔可以倚靠形式、口頭承認、儀文或地位，亦唔可以以為自己徒有活著之名，就能夠喺試煉之日站立得住。凡可震動嘅，都必被震動；而凡不能被呢末後日子嘅欺騙同迷惑所震動嘅，必仍然存留。要將心靈牢牢繫於永恆嘅磐石；因為惟有喺基督裏面，先有安全。耶穌形容我哋現今所處嘅日子係危險嘅日子。佢話：『挪亞的日子怎樣，人子降臨也要怎樣。當洪水以前的日子，人照常吃喝嫁娶，直到挪亞進方舟的那日；不知不覺洪水來了，把他們全都沖去；人子降臨也要這樣。』『又好像羅得的日子；人又吃又喝，又買又賣，又耕種又蓋造；到羅得出所多瑪的那日，就有火與硫磺從天上降下來，把他們全都滅了。人子顯現的日子，也要這樣。』『當人子在他榮耀裡，同着眾聖天使降臨的時候，要坐在他榮耀的寶座上；萬民都要聚集在他面前；他要把他們分別出來，好像牧人分綿羊山羊一般；把綿羊安置在右邊，山羊在左邊。於是，王要向那右邊的說：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。』我哋今生所行嘅道路，將決定我哋喺永恆裏面嘅命運；究竟我哋要與承受上帝國度嘅人同列，抑或與那些被趕到外邊黑暗裏去嘅人同列，呢個抉擇係交託喺我哋手中。上帝已經為我哋嘅救恩作出一切安排；咁就讓我哋領受嗰以無限代價買來嘅恩典。『神愛世人，甚至將他的獨生子賜給他們，叫一切信他的，不致滅亡，反得永生。』」《Youth Instructor》，1893年8月3日。