The “daily” in the book of Daniel was recognized by William Miller as a symbol of pagan Rome or paganism, but in the last days it is the symbol of the rejection of William Miller’s foundational truths. It represents the end of a rebellion that began in 1863, with the rejection of Miller’s understanding of Moses’ “seven times” of Leviticus twenty-six. When Adventism rejected the correct identification of “the daily” as paganism, they turned the symbol of Satan into a symbol of Christ. Isaiah identifies that this work was turning things upside down. The rejection of “the daily” was put in place in the 1930’s (the third generation of Adventism), but it had been a controversy since 1901 (the second generation of Adventism). As with ancient Israel, a progressive rejection of truth led to the acceptance of an error that contained the elements of the unpardonable sin.
但以理书中的“常献的”被威廉·米勒认作异教罗马或异教的象征，但在末后的日子里，它是拒绝威廉·米勒根本真理的象征。它代表着一场始于1863年的叛逆的终结，这场叛逆起因于人们拒绝米勒对利未记二十六章中摩西所说“七次”的理解。复临运动在拒绝将“常献的”正确地认作异教时，把撒但的象征变成了基督的象征。以赛亚指出，这种作为是颠倒黑白。对“常献的”的拒绝在20世纪30年代（复临运动的第三代）被正式确立，但自1901年起（复临运动的第二代）它就一直是个争论。正如古代以色列那样，对真理的渐进性拒绝导致人们接受了一种包含不可赦免之罪要素的错误。
The unpardonable sin for the quibbling Jews, was represented when they identified the works that Christ had done as the works of Satan. Ancient Israel is the premier symbol of modern Israel, and modern Israel did that very thing, only in reverse. They took the works of Satan (paganism), and attributed those works to Christ. Ancient Israel’s rebellion includes their choice of Satan as their king.
对好诡辩的犹太人来说，不可赦免的罪，表现为他们把基督所作的工认作是撒但的作为。古代以色列是现代以色列的首要象征，而现代以色列确实做了同样的事，只不过反过来。他们把撒但的作为（异教）归于基督。古代以色列的悖逆包括他们选择让撒但作他们的王。
When Pilate therefore heard that saying, he brought Jesus forth, and sat down in the judgment seat in a place that is called the Pavement, but in the Hebrew, Gabbatha. And it was the preparation of the passover, and about the sixth hour: and he saith unto the Jews, Behold your King! But they cried out, Away with him, away with him, crucify him. Pilate saith unto them, Shall I crucify your King? The chief priests answered, We have no king but Caesar. Then delivered he him therefore unto them to be crucified. And they took Jesus, and led him away. John 19:13–16.
彼拉多听见这话，就把耶稣带出来，在一个名叫“铺华石处”的地方坐在审判席上；用希伯来话说是“厄巴大”。那时是逾越节的预备日，约有第六时。彼拉多对犹太人说：看哪，你们的王！他们却喊着说：除掉他！除掉他！把他钉十字架！彼拉多对他们说：我可以把你们的王钉十字架吗？祭司长回答说：除了该撒，我们没有王。于是他就把耶稣交给他们去钉十字架。他们就把耶稣带走了。约翰福音19:13-16。
Pilate was the representative of pagan Rome, and Sister White identifies that the dragon who was kicked out of heaven in Revelation chapter twelve, is Satan, but in a secondary sense the dragon, is also pagan Rome. The dragon is therefore symbolized by “the daily.” The end of ancient Israel’s rebellion, when they publicly proclaimed, “We have no king but Caesar,” represented their public declaration that they were subjects of their king, and their king was Satan. That rebellion against God as King, began in the days of Samuel the prophet, when they rejected God as their king and demanded that they be given a human king so they could be as the other nations.
彼拉多是异教罗马的代表，怀特姐妹指出，《启示录》第十二章中从天上被摔下来的那条龙是撒但，但在次要意义上，这条龙也指异教罗马。因此，“每日的”象征这条龙。古代以色列的叛逆在他们公开宣称“除了该撒，我们没有别的王”时达到了终点；这代表他们公开宣告自己是他们那位王的臣民，而他们的王就是撒但。那场对以上帝为王的叛逆始于先知撒母耳的日子；当时他们拒绝以上帝为王，要求赐给他们一位人间的君王，好使他们可以像其他列国一样。
Then all the elders of Israel gathered themselves together, and came to Samuel unto Ramah, And said unto him, Behold, thou art old, and thy sons walk not in thy ways: now make us a king to judge us like all the nations. But the thing displeased Samuel, when they said, Give us a king to judge us. And Samuel prayed unto the Lord. And the Lord said unto Samuel, Hearken unto the voice of the people in all that they say unto thee: for they have not rejected thee, but they have rejected me, that I should not reign over them. According to all the works which they have done since the day that I brought them up out of Egypt even unto this day, wherewith they have forsaken me, and served other gods, so do they also unto thee. 1 Samuel 8:4–8.
于是以色列的众长老都聚集起来，到拉玛见撒母耳，对他说：“看哪，你已经老了，你的儿子不行你的道。现在求你为我们立一个王治理我们，像列国一样。”他们说“给我们立王治理我们”这事使撒母耳不悦；撒母耳就向耶和华祷告。耶和华对撒母耳说：“凡百姓向你所说的话，你只管听从，因为他们不是厌弃你，乃是厌弃我，不要我作他们的王。自从我领他们出埃及的那日直到今日，他们所行的一切事，就是离弃我、事奉别神，如今他们待你也是这样。”撒母耳记上 8:4-8。
Ancient Israel never recognized that they had rejected God, or that their desire for an earthly king would progress to the point where they crucified the Messiah, and chose Satan as their king. Their rebellion was hidden from their eyes by their own self-righteous ideas that in spite of rejecting God, they were still the chosen people, for after all, they reasoned, God still maintained a holy prophetic ministry, even after Samuel.
古代以色列从未认识到他们已经弃绝了神，也没有认识到他们对地上君王的渴望会发展到一个地步：他们把弥赛亚钉在十字架上，并选择撒但作他们的王。他们的悖逆被他们自以为义的观念所遮蔽：他们以为，尽管弃绝了神，他们仍然是被拣选的子民；毕竟，他们这样推理，即便在撒母耳之后，神仍然维持着圣洁的先知职事。
They misinterpreted the prophetic ministry of the prophets, believing that the presence of God’s prophets proved they were God’s chosen people. They did not see that they were far from God and the prophets were seeking to lead them back to God, for they interpreted the activity of the prophets as evidence of God’s leading. This was in spite of their continued rejection of all the messages of the prophets that were sent to them. The same deception came upon Adventism in 1863.
他们误解了先知的职事，以为神的先知在他们中间便证明他们是神所拣选的子民。他们没有看见自己远离神，而先知正是在设法带领他们回到神那里，因为他们把先知的活动当作神带领的证据。尽管如此，他们仍不断拒绝先知所传给他们的一切信息。同样的迷惑在1863年临到复临主义。
Adventism rejected the movement that had been brought together through the ministry of William Miller, and chose to become a legally registered church the same year in which they rejected Moses’ message of the “seven times,” as delivered by Elijah (William Miller). The same year they produced a counterfeit prophetic chart, that could no longer be read, and could no longer “speak” as per Habakkuk 2, verse 3, for it required a handout to explain it. Habakkuk’s charts could be read just as they existed and therefore they could “speak”.
复临派拒绝了由威廉·米勒的事工所聚集起来的运动，并在他们拒绝由以利亚（威廉·米勒）所传达的“七次”的摩西信息的同一年，选择成为一个依法注册的教会。同年，他们制作了一张伪造的预言图表，这张图表已无法再阅读，也无法按照哈巴谷书2章3节那样“说话”，因为它需要一份讲义来解释。哈巴谷的图表按其原样就能读懂，因此它们能够“说话”。
Adventism refused to accomplish any self-examination of the choice they made in 1863, for after all they had the prophetess among them, proving they were the remnant people identified in the book of Revelation, which had the Spirit of Prophecy. They manifested the same spirit and attitude of ancient Israel, and the rebellion that began with the rejection of the first jewel that was discovered by Miller, ultimately led to their rejection of Miller’s identification of the jewel of “the daily” also.
复临派拒绝对他们在1863年所做出的选择进行任何自我反省，因为毕竟他们中间有一位女先知，这证明他们就是《启示录》所指认、拥有“预言之灵”的余民。他们表现出与古代以色列相同的精神与态度，而那场叛逆始于他们拒绝米勒所发现的第一颗宝石，最终也导致他们拒绝了米勒对“常献”这颗宝石的认定。
Modern Israel rejected Miller’s understanding of “the daily,” a symbol of pagan Rome, which in turn is a symbol of Satan, and claimed that “the daily” is a symbol of Christ. In other words, modern Israel chose to accept a satanic symbol as a symbol of Christ. Just as ancient Israel proclaimed that they had no king but Caesar, a representative of pagan Rome, which is a symbol of Satan.
现代以色列拒绝了米勒对“the daily”的理解，把它视为异教罗马的象征，而异教罗马又是撒但的象征；却声称“the daily”是基督的象征。换句话说，现代以色列选择把一个撒但的象征当作基督的象征。正如古代以色列宣称他们除了该撒别无君王——该撒是异教罗马的代表，而异教罗马是撒但的象征。
In terms of prophetic application, that choice demanded that modern Israel would need to redefine chapters seven, eight and nine of Daniel, which were the very chapters that are represented by the Ulai River, and were the increase of knowledge in Millerite history. They would be forced to change those chapters, for chapter eight directly references “the daily” three times.
在预言应用方面，那个选择要求现代以色列需要重新定义《但以理书》第七、第八和第九章；乌莱河所代表的正是这些章节，并且它们是米勒派历史中知识加增的一部分。他们将被迫改变那些章节，因为第八章直接三次提到“常献的”。
Forced by the history where the vision of the Ulai River was unsealed, the Millerites could see no other earthly kingdoms before Christ returned and set up His everlasting kingdom, as represented in Daniel chapter two. They therefore treated the fourth kingdom of Rome as one kingdom with two aspects. Those two aspects were directly represented in chapters seven and eight of Daniel. Daniel identifies that the vision he received in chapter eight was to be understood in connection with the vision of chapter seven.
迫于乌莱河异象被开启这一历史事实，米勒派认为，在基督再来并设立祂永恒的国度之前（正如但以理书第二章所描绘），不会再有其他地上的国度。因此，他们把第四国——罗马——视为一个具有两个方面的单一国度。这两个方面在但以理书第七章和第八章中得到直接的呈现。并且但以理指出，他在第八章所领受的异象应当与第七章的异象相联系来理解。
In the third year of the reign of king Belshazzar a vision appeared unto me, even unto me Daniel, after that which appeared unto me at the first. Daniel 8:1.
伯沙撒王在位第三年，有一个异象向我——我但以理——显现，这是在起初向我显现的异象之后。但以理书 8:1。
The vision “which appeared unto” Daniel “at the first,” was the vision of chapter seven.
起初向但以理显现的异象，就是第七章的异象。
In the first year of Belshazzar king of Babylon Daniel had a dream and visions of his head upon his bed: then he wrote the dream, and told the sum of the matters. Daniel 7:1.
巴比伦王伯沙撒元年，但以理在床上作了一个梦，并看见脑中的异象；于是他把这梦写下来，述说其中的大意。但以理书7:1。
The two visions represent two aspects of the kingdoms of Bible prophecy that had first been represented in chapter two of Daniel. The four kingdoms of Babylon, Medo-Persia, Greece and Rome were repeated in chapters seven, and then again in chapter eight, but with a distinction between the political elements of the four kingdoms and the religious elements of the four kingdoms. In Daniel seven, the kingdoms are represented by beasts of prey, but in chapter eight the same kingdoms are presented by sanctuary beasts. Daniel wished to understand the vision of chapter seven, and Gabriel came to him to explain.
这两个异象代表了圣经预言中诸国的两个层面；这些诸国首次在《但以理书》第二章被呈现。巴比伦、玛代-波斯、希腊和罗马这四个王国在第七章中被重述，并在第八章中再次出现，不过对这四个王国的政治因素与宗教因素作了区分。在《但以理书》第七章中，这些王国以猛兽来象征；而在第八章中，同样的王国则以圣所的祭牲来呈现。但以理想要明白第七章的异象，加百列前来向他解释。
I Daniel was grieved in my spirit in the midst of my body, and the visions of my head troubled me. I came near unto one of them that stood by, and asked him the truth of all this. So he told me, and made me know the interpretation of the things. These great beasts, which are four, are four kings, which shall arise out of the earth. But the saints of the most High shall take the kingdom, and possess the kingdom forever, even for ever and ever. Daniel 7:15–18.
我但以理在我身内的灵忧伤，我头中的异象使我惊惶。我走近那些站立在那里的人中的一位，询问这一切的真相。他就告诉我，使我明白这些事的解释。这些大兽，共有四个，就是将从地上兴起的四位王。但至高者的圣徒必承受国度，并永远拥有这国，直到永永远远。但以理书7:15-18。
Daniel was informed that the four beasts were four earthly kingdoms that would exist until God’s everlasting kingdom would be set up, in agreement with Daniel chapter two. There were to be four earthly kingdoms that preceded the arrival of God’s everlasting kingdom, as represented by the rock that was cut out of the mountain and filled the whole earth in chapter two.
但以理被告知，那四个兽就是四个地上的国度，它们将一直存在，直到神的永远国度被设立，这与《但以理书》第二章相符。神的永远国度到来之前将有四个地上的国度，正如第二章中那块从山上凿出来并充满全地的石头所代表的。
Sister White took the Millerite understanding of those four kingdoms well beyond the Millerite understanding, when she addressed the earth beast of Revelation chapter thirteen.
当她谈到《启示录》第十三章中的地兽时，怀爱伦姐妹把米勒派对那四个王国的理解推进到了远远超出米勒派原有理解的程度。
“At this point another symbol is introduced. Says the prophet: ‘I beheld another beast coming up out of the earth; and he had two horns like a lamb.’ Verse 11. Both the appearance of this beast and the manner of its rise indicate that the nation which it represents is unlike those presented under the preceding symbols. The great kingdoms that have ruled the world were presented to the prophet Daniel as beasts of prey, rising when ‘the four winds of the heaven strove upon the great sea.’ Daniel 7:2. In Revelation seventeen an angel explained that waters represent ‘peoples, and multitudes, and nations, and tongues.’ Revelation 17:15. Winds are a symbol of strife. The four winds of heaven striving upon the great sea represent the terrible scenes of conquest and revolution by which kingdoms have attained to power.” The Great Controversy, 439.
此时，又引入了另一个象征。先知说：“我看见另有一个兽从地中上来；它有两角如同羊羔。”第11节。这兽的外貌以及它兴起的方式都表明，它所代表的国家与先前诸象征所呈现的国家不同。那些统治过世界的大帝国，在先知但以理面前被呈现为掠食的猛兽，当“天上的四风”在“大海”上相争时便兴起。但以理书 7:2。在《启示录》第十七章里，有一位天使解释说，众水所代表的是“众民、群众、列国、方言”。启示录 17:15。风是纷争的象征。天上的四风在大海上相争，象征着诸国藉由征服与革命而取得权势时所发生的可怕景象。《大争战》，第439页。
The beasts are symbols of the conquests that were accomplished as the kingdoms came to power. A beast of prey prophetically represents the political, economic and military power of a kingdom. The same kingdoms represented in Daniel chapter two and seven, are also represented in chapter eight, but there they are all associated with elements derived from God’s sanctuary, and in so doing they represent the religious element of the kingdoms, for they were all a union of church and State.
这些兽象征着诸国在崛起掌权时所完成的征服。在预言中，猛兽代表一个国度的政治、经济与军事实力。但以理书第二章和第七章所代表的那些同样的诸国，也在第八章中被呈现；但在那里，它们都与出自上帝圣所的要素相联系，于是它们代表了这些国度的宗教层面，因为它们都是政教合一。
In the third year of the reign of king Belshazzar a vision appeared unto me, even unto me Daniel, after that which appeared unto me at the first. And I saw in a vision; and it came to pass, when I saw, that I was at Shushan in the palace, which is in the province of Elam; and I saw in a vision, and I was by the river of Ulai. Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last. I saw the ram pushing westward, and northward, and southward; so that no beasts might stand before him, neither was there any that could deliver out of his hand; but he did according to his will, and became great. And as I was considering, behold, an he goat came from the west on the face of the whole earth, and touched not the ground: and the goat had a notable horn between his eyes. And he came to the ram that had two horns, which I had seen standing before the river, and ran unto him in the fury of his power. And I saw him come close unto the ram, and he was moved with choler against him, and smote the ram, and brake his two horns: and there was no power in the ram to stand before him, but he cast him down to the ground, and stamped upon him: and there was none that could deliver the ram out of his hand. Therefore the he goat waxed very great: and when he was strong, the great horn was broken; and for it came up four notable ones toward the four winds of heaven. Daniel 8:1–8.
伯沙撒王在位第三年，有一个异象向我显现，就是向我但以理显现；这是在先前那次异象之后。我在异象中观看；我观看的时候，仿佛我在以拦省的宫城书珊；我在异象中观看，仿佛我在乌莱河边。 我举目观看，见河前站着一只双角的公绵羊；那两角都高，不过一角比另一角更高，并且那更高的是后来长出来的。我见那公绵羊向西、向北、向南抵触；没有任何兽能在它面前站立得住，也无人能从它手中救脱；它任意而行，自高自大。 我正思量的时候，见有一只公山羊从西方越过全地而来，脚不着地；这山羊两眼之间有一根显著的角。它来到我所见的那站在河前、长着两角的公绵羊面前，凶猛地凭着它的力量向那公绵羊直冲过去。我见它逼近那公绵羊，怀怒攻击它，击打那公绵羊，折断了它的两角；那公绵羊毫无能力在它面前站立得住，反被它摔倒在地，又被践踏；没有人能救那公绵羊脱离它的手。 因此那公山羊越发强大；但它正强盛的时候，那大角折断了，随之有四个显著的角长起来，向着天的四方。 但以理书 8:1-8。
Chapter eight begins with Daniel affirming that he is then living in the history of the first kingdom of Bible prophecy (Babylon), but his vision does not identify any symbol that was to represent Babylon, for it begins with the ram that represented the second earthly kingdom of Medo-Persia. The absence of a symbol of Babylon is purposeful, for a primary characteristic of Babylon is that it represents a kingdom that is removed, and thereafter restored, as represented by Nebuchadnezzar’s “seven times” living as a beast. During that “seven times” an element of spiritual Babylon (the papacy), is represented, for the papacy is the kingdom that is forgotten for seventy symbolic years, during which she had a deadly wound. The fact that Daniel identifies that he receives the vision “in the third year of the reign of king Belshazzar,” identifies Babylon as the kingdom that precedes the second kingdom of Medo-Persia, but it emphasizes Babylon as the hidden, or forgotten kingdom that is forgotten during the days of one king.
第八章开头，但以理说明他当时正处在圣经预言中第一个国度（巴比伦）的历史时期，但他的异象并未指出任何代表巴比伦的象征，因为它是从代表第二个地上国度——玛代与波斯——的公绵羊开始的。之所以没有出现巴比伦的象征并非偶然，因为巴比伦的一个主要特征，就是它所代表的是一个被移除、随后又被复兴的国度，正如尼布甲尼撒“七个时期”像兽一样生活所表明的那样。在那“七个时期”里，属灵的巴比伦（即教皇制度）的一个方面被预表出来，因为教皇制度就是那个被遗忘了象征性的七十年之久的国度，在此期间她受了致命的伤。至于但以理表明他是在“伯沙撒王在位第三年”得这异象的事实，则将巴比伦界定为先于第二个国度玛代与波斯的国度，但更强调的是，巴比伦是那个隐藏的、或被遗忘的国度——在一位王的日子里被遗忘。
The beasts of chapter eight, are not beasts of prey, they are beasts that were used as sacrificial animals in the sanctuary service. The fourth kingdom is represented as “a little horn,” not as a beast, but horns were part of God’s sanctuary, for the altars in God’s sanctuary had horns as part of their design.
第八章中的兽并不是猛兽；它们是用于圣所事奉中的祭牲。第四个国度被描绘为“一个小角”，而不是一只兽；但角本就是神的圣所的一部分，因为神圣所里的祭坛在其设计中带有角。
Not only were the four kingdoms of prophecy represented by Daniel with sanctuary terms, the narrative of the chapter contains several words derived directly from God’s sanctuary service. The narrative in the chapter is presented with Hebrew words drawn from the sanctuary service, but also the action of presenting an offering in the sanctuary service is built within the structure of the chapter. The fact that Daniel purposely associated chapter seven and eight together, allows those who wish to see, that chapter seven, is identifying the statecraft of the kingdoms of Bible prophecy and chapter eight, is identifying the churchcraft of the kingdoms of Bible prophecy.
但以理不仅用圣所术语来代表预言中的四个王国，本章的叙事还包含若干直接源自上帝圣所事奉的词语。本章的叙述是以取自圣所事奉的希伯来语词汇来呈现的，而且圣所事奉中献上供物的动作也被融入了本章的结构之中。由于但以理有意将第七章与第八章联系在一起，这就使愿意看见的人可以看出：第七章是在指明圣经预言中诸王国的政术，而第八章则是在指明圣经预言中诸王国的教权术。
Adventism has been forced to cover this fact up with satanic fables, for this recognition reveals that Miller’s jewels were just as God designed them to be. Their rejection of Miller’s understanding of “the daily,” is represented as a claim that “God had no understanding,” for they claim that when God gave the framework to Miller (through the ministry of holy angels), it was not accurate.
复临主义被迫用撒但的寓言来掩盖这一事实，因为这种承认表明，米勒的宝石正是上帝所设计的那样。他们否定米勒对“常献”的理解，就等于宣称“上帝不懂”，因为他们声称，当上帝借着圣天使的事工把框架赐给米勒时，那并不准确。
Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:16.
你们真是把事理颠倒了，竟把陶匠当作陶泥；因为受造之物岂能对那造它的说：他没有造我？成形之物岂能对那塑造它的说：他没有智慧？以赛亚书29:16。
The framework of Miller was the prophetic structure he recognized and employed but from 1863 onward, Adventism returned to the theological applications of apostate Protestantism and Catholicism, in order to cover up the jewels of Miller’s dream. Adventism accepted a false framework (the thing framed), in order to reject the work, and also the Maker of the work. In doing so, they claim the Maker of the work has no understanding. The rejection of that framework, was and still is, a rejection of the increase of knowledge that was unsealed in 1798. Those that reject the increase of knowledge reject the work and the Maker of the work, and in terms of Daniel they were “the wicked”.
米勒的框架，是他所识别并采用的预言性结构；但自1863年起，复临派为遮掩米勒之梦中的宝石，回归到背道的新教与天主教的神学应用。复临派接受了一个虚假的框架（即所造之物），以便拒绝那工作，也拒绝那工作的造物主。如此行时，他们宣称那工作的造物主无聪明。对米勒那一框架的拒绝，当时如此，至今亦然，就是对1798年所解封之知识增长的拒绝。凡拒绝这知识增长的，便是拒绝那工作与那工作的造物主；按但以理书的说法，他们是“恶人”。
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 12:10.
必有许多人使自己清净洁白，且被熬炼；恶人仍必行恶；一切恶人都不明白，惟独智慧人能明白。〈但以理书 12:10〉
The “wicked shall do wickedly”, thus identifying a progressive escalating rejection of truth. The wickeds rejection of the framework is a rejection of God, and in turn God rejects the wicked for the rejection they attempt to accomplish by a counterfeit framework.
“恶人必行恶”，这表明对真理的拒绝会不断升级。恶人对这一框架的拒绝，就是对上帝的拒绝；反过来，上帝也因他们企图借假冒的框架来达成的这种拒绝而弃绝恶人。
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.
我的民因无知识而灭亡；你既弃掉知识，我也必弃掉你，使你不再给我作祭司；你既忘了你神的律法，我也必忘记你的儿女。何西阿书 4:6。
God’s people, who were God’s “priests” from 1844 through to 1863, were rejected for their lack of the “knowledge” that has been increased through the ministry of William Miller. It is important to consider the context of verse six in Hosea, for the context identifies an escalating rebellion against the truth, represented as the “knowledge.”
神的子民，那些在1844年至1863年间作神“祭司”的人，因为缺乏通过威廉·米勒的事工所加增的“知识”，而被弃绝。重要的是要考虑何西阿书第六节的上下文，因为该上下文揭示了对真理日益升级的反叛，而这真理被称为“知识”。
Hear the word of the Lord, ye children of Israel: for the Lord hath a controversy with the inhabitants of the land, because there is no truth, nor mercy, nor knowledge of God in the land. By swearing, and lying, and killing, and stealing, and committing adultery, they break out, and blood toucheth blood. Therefore shall the land mourn, and every one that dwelleth therein shall languish, with the beasts of the field, and with the fowls of heaven; yea, the fishes of the sea also shall be taken away. Yet let no man strive, nor reprove another: for thy people are as they that strive with the priest. Therefore shalt thou fall in the day, and the prophet also shall fall with thee in the night, and I will destroy thy mother. 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. As they were increased, so they sinned against me: therefore will I change their glory into shame. They eat up the sin of my people, and they set their heart on their iniquity. And there shall be, like people, like priest: and I will punish them for their ways, and reward them their doings. For they shall eat, and not have enough: they shall commit whoredom, and shall not increase: because they have left off to take heed to the Lord.
以色列人哪，你们要听耶和华的话：因为耶和华与这地的居民争辩，因为这地上没有诚实，没有慈爱，也没有对神的认识。人起誓、说谎、杀害、偷盗、奸淫，横行肆意，流血接连不止。因此，这地要悲哀，住在其中的都要衰残，连田野的兽、空中的鸟，甚至海里的鱼也都被除去。然而，不可有人争辩，也不可责备人，因为你的民如与祭司争辩的人。你这日间必跌倒，先知也必在夜间与你一同跌倒；我也必灭绝你的母亲。我的民因无知识而灭亡；你既弃掉知识，我也必弃掉你，使你不再作我的祭司；你既忘了你神的律法，我也必忘记你的儿女。他们越增多，就越得罪我；因此，我必使他们的荣耀变为羞辱。他们以我民的罪为食，专心恋慕他们的罪孽。将来民怎样，祭司也怎样；我必按他们所行的惩罚他们，照他们的作为报应他们。因为他们吃，却不得饱足；行淫，却不得增多，因为他们离弃不顾耶和华。
Whoredom and wine and new wine take away the heart. My people ask counsel at their stocks, and their staff declareth unto them: for the spirit of whoredoms hath caused them to err, and they have gone a whoring from under their God. They sacrifice upon the tops of the mountains, and burn incense upon the hills, under oaks and poplars and elms, because the shadow thereof is good: therefore your daughters shall commit whoredom, and your spouses shall commit adultery. I will not punish your daughters when they commit whoredom, nor your spouses when they commit adultery: for themselves are separated with whores, and they sacrifice with harlots: therefore the people that doth not understand shall fall. Though thou, Israel, play the harlot, yet let not Judah offend; and come not ye unto Gilgal, neither go ye up to Bethaven, nor swear, The Lord liveth. For Israel slideth back as a backsliding heifer: now the Lord will feed them as a lamb in a large place. Ephraim is joined to idols: let him alone. Their drink is sour: they have committed whoredom continually: her rulers with shame do love, Give ye. The wind hath bound her up in her wings, and they shall be ashamed because of their sacrifices. Hosea 4:1–19.
淫乱、酒和新酒夺去人的心。我的百姓向木头偶像求问，他们的杖告诉他们；因为淫乱的灵使他们走迷了路，他们离弃自己的神去行淫。他们在山顶献祭，在山坡上焚香，在橡树、白杨、榆树之下，因为那里的树荫宜人；因此你们的女儿必行淫，你们的儿媳必犯奸淫。你们的女儿行淫、你们的儿媳犯奸淫时，我却不惩罚她们；因为他们自己与妓女为伴，又与娼妓一同献祭；因此不明白的人必致倾倒。以色列啊，虽然你行淫，犹大却不可犯罪；不要到吉甲去，不要上伯亚文，也不要起誓说：“耶和华永活。”以色列如悖逆的母牛犊一般顽梗；如今耶和华要像在宽阔之地放养的羔羊那样喂养他们。以法莲与偶像连合，任凭他吧。他们的酒已经酸了；他们不停地行淫；她的首领喜爱耻辱，常说：“给吧！”风把她裹在自己的翅膀里，他们必因自己的祭物而蒙羞。何西阿书 4:1-19。
The warning of Hosea is that “the Lord hath a controversy with the inhabitants of the land, because there is no truth, nor mercy, nor knowledge of God in the land.” Adventism is God’s people of the last days. In the day that the dirt brush man enters Miller’s room, Adventism, including the people, the priests, the prophets “that doth not understand shall fall,” for they will be “joined to idols.” Their idols are their counterfeit doctrines, woven into a counterfeit framework.
何西阿的警告是：“耶和华与这地的居民有争辩，因为这地上没有诚实，没有慈爱，也没有对神的认识。”复临运动是上帝在末世的子民。在那位扫尘人进入米勒的房间的那一天，复临运动中，包括百姓、祭司、先知，“不明白的必跌倒”，因为他们将会“与偶像连合”。他们的偶像就是他们的伪教义，被编织进一个伪造的框架之中。
The rebellion represented by the rejection of the increase of knowledge is a progressive escalation of rebellion that reaches the point where their probation ends with the pronouncement that they are joined to the counterfeit doctrines that are swept from Miller’s room. Their rebellion is represented as the commission of whoredom continually. From 1863 onward until the close of probation, they continually rebel until they are spewed out of the mouth of the Lord.
以拒绝知识增长为代表的叛逆，是一种逐步升级的叛逆，直到达到这样一个地步：他们的考验期以一项宣告而结束，宣告他们与那些从米勒的房间中被扫出的伪教义联合。他们的叛逆被描绘为不断行淫。从1863年起直到考验期结束，他们持续叛逆，直到被主从口中吐出。
The rebellion of rejecting knowledge was represented by their “continually” committing adultery, and although not the same Hebrew word, the meaning is the same as the Hebrew word “tamid” which means “continual”, and that is translated as “the daily” in the book of Daniel.
弃绝知识的悖逆表现为他们“不断地”犯奸淫；虽然这不是同一个希伯来词，但其意义与希伯来词“tamid”（意为“持续的”）相同，并且在《但以理书》中被译作“每日的”。
We will continue our study of the four kingdoms of Bible prophecy in the next article.
我们将在下一篇文章中继续研究圣经预言中的四个王国。
“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.
后来我看见，关于“常献”，其中“祭”这个词是人凭自己的智慧添上的，并不属于经文；而且主已将关于它的正确看法赐给那些发出“审判时刻呼声”的人。1844年以前，当众人仍然合一的时候，几乎所有人都一致持守对“常献”的正确看法；但自1844年以来，在混乱之中，人们接受了其他看法，黑暗与混乱随之而来。Review and Herald，1850年11月1日。