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.
他要把知识教给谁呢？要使谁明白训诲呢？就是那些断了奶、离开乳房的人。因为训诫要接着训诫，训诫又接着训诫；规条连着规条，规条又连着规条；这里一点，那里一点。因为他要借着结巴的嘴唇和别样的舌头，对这百姓说话。他曾对他们说：这里有安息，可以使疲乏的得安息；这里有清新之处；然而他们不肯听。于是耶和华的话临到他们，仍是训诫接着训诫，训诫又接着训诫；规条连着规条，规条又连着规条；这里一点，那里一点，使他们去而向后跌倒，破碎，陷入网罗，被擒拿。所以，你们这些辖管耶路撒冷这民的亵慢人哪，要听耶和华的话。因为你们说：我们与死亡立了约，与阴间结了盟；当那泛滥的鞭灾经过的时候，它必不临到我们，因为我们以谎言为避难所，在虚假之下藏身。所以，主耶和华如此说：看哪，我在锡安安放一块石头作根基，是经过试验的石头，是宝贵的房角石，是稳固的根基；信靠的人必不慌忙。我也以审判为准绳，以公义为铅锤；冰雹要冲扫谎言的避难所，洪水要漫过藏身之处。你们与死亡所立的约必被废除，你们与阴间所结的盟必站立不住；当那泛滥的鞭灾经过的时候，你们必被它践踏。以赛亚书 28:9-18。
In 1863, the scornful men that ruled Jerusalem began a progressive work of covering up Miller’s jewels and replacing them with counterfeit coins and jewels. In doing so they “made a covenant with death,” they “made lies” their “refuge and “hid” “under falsehood.” But they were to be tested with the last day message of the “rest” and the “refreshing,” which Peter speaks of in the book of Acts.
1863年，统治耶路撒冷的亵慢之人开始逐步开展一项工作，掩盖米勒的宝石，并以伪造的钱币和宝石将其取代。这样一来，他们“与死亡立约”，他们“以谎言”为他们的“避难所”，并“藏身”“在虚假之下”。但他们将要接受“安息”和“复兴”的末日信息的考验，这是彼得在《使徒行传》中所说的。
But those things, which God before had showed by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled. Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you: Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people. Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days. Acts 3:18–24.
但神先前借着众先知的口所指示的——基督必受苦难的事——他都这样应验了。因此你们当悔改回转，使你们的罪得以涂抹，好叫那从主面前来的复兴的时候临到；他也必差遣那先前向你们所宣讲的耶稣基督。天必接纳他，直到万物复归正的时候；这正是自世界开端以来，神借着他一切圣先知的口所说的。摩西确曾对列祖说：主你们的神要从你们弟兄中为你们兴起一位像我的先知；他向你们所说的一切，你们都当听从。凡不听从那先知的，每一个人都要从民中被除掉。是的，从撒母耳起以及随后的一切先知，凡曾说预言的，也都同样预告了这些日子。使徒行传 3:18-24。
Peter identifies that all the prophets spoke of the times of refreshing and latter rain, and Isaiah is identifying the class that reject the final times of refreshing that occurs at the conclusion of the investigative judgment, when sin is being blotted out and the latter rain is falling. At that time, the class who have made a covenant of death that Isaiah is referring to, according to Peter will “be destroyed from among the people.” Sister White often addresses this very time of Isaiah’s rest and refreshing.
彼得指出，所有先知都曾论到安舒之时与晚雨，而以赛亚则指出，有一班人会拒绝那最终的安舒之时，这安舒之时发生在查案审判结束之时，罪被涂抹、晚雨降下的时候。那时，照彼得所说，以赛亚所提到的那与死亡立约的一班人，必将“从民中剪除”。怀爱伦姐妹常常论到以赛亚所说的这安息与安舒的时刻。
“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.
“那位联合宣扬第三位天使信息的天使，必以他的荣耀照亮全地。这里预言了一项范围遍及全球、能力非凡的工作。1840—44年的复临运动，乃是上帝大能之荣耀彰显；第一位天使的信息曾传到世界各地每一个传教站，在某些国家，曾出现自十六世纪宗教改革以来任何地方所未曾见过的最强烈宗教兴趣；但这一切都要被第三位天使最后警告之下那强有力的运动所超越。”
“The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord: His going forth is prepared as the morning; and He shall come unto us as the rain, as the latter and former rain unto the earth.’ Hosea 6:3. ‘Be glad then, ye children of Zion, and rejoice in the Lord your God: for He hath given you the former rain moderately, and He will cause to come down for you the rain, the former rain, and the latter rain.’ Joel 2:23. ‘In the last days, saith God, I will pour out of My Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ Acts 2:17, 21.
“这工作将与五旬节那日的工作相似。正如在福音开展之初，借着圣灵的浇灌，赐下了‘秋雨’，使宝贵的种子得以萌芽；照样，在福音结束之时，也必赐下‘春雨’，使庄稼成熟。‘我们务要认识耶和华，竭力追求认识他；他出现确如晨光；他必临到我们像甘雨，像滋润田地的春雨秋雨。’何西阿书 6:3。‘锡安的民哪，你们要快乐，为耶和华你们的神欢喜；因他赐给你们合宜的秋雨，为你们降下甘霖，就是秋雨、春雨。’约珥书 2:23。‘神说，在末后的日子，我要将我的灵浇灌凡有血气的。’‘到那时候，凡求告主名的，就必得救。’使徒行传 2:17, 21。”
“The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.” The Great Controversy, 611.
福音的大工并不会以比其开端更少的神能彰显而告终。在福音开端前雨的倾降中应验的预言，必将在其结束时的后雨中再次应验。这就是使徒彼得所盼望的“复兴的时候”，他曾说：“所以你们当悔改归正，使你们的罪得以涂抹，好叫那复兴的时候从主面前来到；他也必差遣耶稣。”使徒行传3:19、20。 《善恶之争》，第611页。
The test is based upon the methodology of the latter rain, as represented as “line upon line.” The testing message is delivered by watchmen who are of “another tongue,” who are represented as having “stammering lips.” The testing message of the latter rain would be delivered by watchmen who had not been trained in the methodology of apostate Protestantism and Catholicism, which Adventism has adopted throughout its history of rebellion.
这场考验是基于晚雨的方法论，以“律上加律”为表征。这道考验的信息由用“别样的舌头”说话的守望者传达，他们被描绘为有“结巴的嘴唇”。晚雨的这道考验信息将由那些未受背道的新教和天主教方法论训练的守望者传出，而这些方法论正是复临运动贯穿其悖逆历史所采纳的。
“The time is not far distant when the test will come to every soul. The mark of the beast will be urged upon us. Those who have step by step yielded to worldly demands and conformed to worldly customs will not find it a hard matter to yield to the powers that be, rather than subject themselves to derision, insult, threatened imprisonment, and death. The contest is between the commandments of God and the commandments of men. In this time the gold will be separated from the dross in the church. True godliness will be clearly distinguished from the appearance and tinsel of it. Many a star that we have admired for its brilliancy will then go out in darkness. Chaff like a cloud will be borne away on the wind, even from places where we see only floors of rich wheat. All who assume the ornaments of the sanctuary, but are not clothed with Christ’s righteousness, will appear in the shame of their own nakedness.
那场考验临到每一个灵魂的时刻已不远了。兽的印记将被强加在我们身上。那些一步一步屈从世俗要求、随从世俗习俗的人，并不会觉得向当权者屈服是件难事；他们宁愿如此，也不愿使自己遭受讥笑、侮辱、被威胁的监禁，甚至死亡。这场争战是在上帝的诫命与人的诫命之间。在这时候，教会中的真金将与渣滓分离。真正的敬虔将与那仅有外表与虚饰的敬虔被清楚地区分开来。许多我们曾因其光辉而仰慕的星辰，届时将熄灭在黑暗中。糠秕将如云随风被吹走，甚至从那些在我们看来尽是丰盛麦子的禾场上也要如此。凡佩戴圣所的华饰、却未披戴基督的义的人，都将显出自己赤身露体的羞耻。
“When trees without fruit are cut down as cumberers of the ground, when multitudes of false brethren are distinguished from the true, then the hidden ones will be revealed to view, and with hosannas range under the banner of Christ. Those who have been timid and self-distrustful will declare themselves openly for Christ and His truth. The most weak and hesitating in the church will be as David—willing to do and dare. The deeper the night for God’s people, the more brilliant the stars. Satan will sorely harass the faithful; but, in the name of Jesus, they will come off more than conquerors. Then will the church of Christ appear ‘fair as the moon, clear as the sun, and terrible as an army with banners.’
当那些不结果子的树因徒占地而被砍下，当众多假弟兄与真弟兄被分辨出来之时，那些隐藏的人就要显露在众前，并高唱和散那，列阵于基督的旗帜之下。那先前胆怯、自疑的人将公开为基督和祂的真理表明立场。教会中最软弱、最迟疑的人将如同大卫一般，甘心行事，敢作敢为。神子民的黑夜越深，群星就越灿烂。撒但必竭力骚扰忠信之人；但他们奉耶稣之名，必得胜有余。那时，基督的教会将显为“皎洁如月，光华如日，可畏如旌旗的军队”。
“The seeds of truth that are being sown by missionary efforts will then spring up and blossom and bear fruit. Souls will receive the truth who will endure tribulation and praise God that they may suffer for Jesus. ‘In the world ye shall have tribulation: but be of good cheer; I have overcome the world.’ When the overflowing scourge shall pass through the earth, when the fan is purging Jehovah’s floor, God will be the help of His people. The trophies of Satan may be exalted on high, but the faith of the pure and holy will not be daunted.
藉着宣教工作所撒下的真理种子，那时将要萌芽、开花并结果。将有灵魂接受真理，他们将忍受患难，并因能为耶稣受苦而赞美上帝。“在世上，你们会有患难；但要放心，我已经胜了世界。”当汹涌的灾祸横扫大地、当簸箕正在清理耶和华的禾场之时，上帝必成为祂子民的帮助。撒但的战利品也许会被高高举起，但纯洁而圣洁之人的信心必不畏缩。
“Elijah took Elisha from the plow and threw upon him his mantle of consecration. The call to this great and solemn work was presented to men of learning and position; had these been little in their own eyes and trusted fully in the Lord, He would have honored them with bearing His standard in triumph to the victory. But they separated from God, yielded to the influence of the world, and the Lord rejected them.
以利亚把以利沙从犁前带走，将他那圣别的披风披在他身上。这项伟大而庄严工作的呼召曾临到那些有学识、有地位的人；若是这些人在自己眼中看为渺小，并且完全信靠主，祂就会尊荣他们，使他们擎着祂的旌旗，凯旋进入胜利。但他们离开了主，屈从世俗的影响，主便弃绝了他们。
“Many have exalted science and lost sight of the God of science. This was not the case with the church in the purest times.
许多人高举科学，却忘记了科学的上帝。在最纯正的时代，教会并非如此。
“God will work a work in our day that but few anticipate. He will raise up and exalt among us those who are taught rather by the unction of His Spirit than by the outward training of scientific institutions. These facilities are not to be despised or condemned; they are ordained of God, but they can furnish only the exterior qualifications. God will manifest that He is not dependent on learned, self-important mortals.” Testimonies, volume 5, 81, 82.
“上帝将在我们这个时代施行一项工作，却鲜有人预料。祂要在我们中间兴起并高举那些所受教导更多来自祂灵的恩膏，而非来自学术机构外在训练的人。这些机构不可被藐视或谴责；它们是上帝所设立的，但它们所能提供的只是外在的资质。上帝将要显明，祂并不倚赖那些学识渊博却自高自大的人。” 《证言》，第5卷，81、82。
The “overflowing scourge” is a symbol of the Sunday law, which begins at the hour of the great earthquake of Revelation eleven. It represents the progressive Sunday law testing time.
“‘泛滥的灾祸’是主日法令的象征，它开始于启示录第十一章所述的大地震之时。它代表着渐进的主日法令考验期。”
“Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.
“外国列国将效法美国。虽然她首先带头，然而同样的危机也必临到我们在世界各地的子民。”《证言》卷六，第395页。
Just before the Sunday law, the counterfeit coins of Miller’s dream are swept out of the window, as Laodicean Adventists are spewed out of the mouth of the Lord. Then the church is lifted up as an ensign, “fair as the moon, clear as the sun, and terrible as an army with banners”. Isaiah’s message that proceeds from “another tongue” and “stammering lips,” represents those who are raised up and exalted and who are taught by the unction of His Spirit rather than by the outward training of scientific institutions. The drunkards of Ephraim fail the test of “line upon line,” for the wisdom of their wise men is gone. Prophecy to them has become as a book that is sealed.
就在星期日法令颁布之前，米勒梦中的伪币被扫出窗外，正如老底嘉的复临信徒被主从口中吐出去一样。于是，教会被高举为旌旗，“如月亮皎洁，如日头光华，又可畏如展开旌旗的军队”。以赛亚那出自“别样的舌头”和“结巴的嘴唇”的信息，代表那些被兴起并被高举、受祂圣灵的恩膏教导而非受科学机构外在训练的人。以法莲的酒徒在“律上加律、例上加例”的考验上失败，因为他们智慧人的智慧已经消失。对他们来说，预言已经如同一本被封住的书卷。
The history, which according to Peter, all the prophets since Samuel have spoken of, provides several illustrations of the destruction of Adventists who reject the latter rain message, but it is not physical death that they suffer at the Sunday law, but a spiritual death which is accompanied by the recognition of the reality of being lost for eternity, as represented by the foolish virgins, who in the book of Amos awaken to the fact that they are lost.
按照彼得的说法，自撒母耳以来所有的先知都谈到的那段历史，提供了若干关于拒绝晚雨信息的复临信徒遭毁灭的例证，但他们在星期日法令之下所遭受的并非肉体的死亡，而是属灵的死亡；这种死亡伴随着对自己将永远失丧这一现实的认识，正如愚拙的童女所代表的那样，她们在阿摩司书中醒悟到自己已经失丧。
Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord: And they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the Lord, and shall not find it. In that day shall the fair virgins and young men faint for thirst. They that swear by the sin of Samaria, and say, Thy god, O Dan, liveth; and, The manner of Beersheba liveth; even they shall fall, and never rise up again. Amos 8:11–14.
主耶和华说：看哪，日子将到，我必命饥荒降在这地上；人饥饿并非因无饼，干渴并非因无水，乃因不听耶和华的话。他们必从这海到那海，从北边直到东边，飘流奔走，寻求耶和华的话，却寻不着。当那日，美貌的处女和少年的男子必因干渴发昏。那些指着撒玛利亚所犯之罪起誓，说：但哪，你的神永活；又说：别是巴的道永活；这些人都必仆倒，永不再起来。阿摩司书 8:11–14
After referencing the hour of the Sunday law with the symbol of the “overflowing scourge,” Isaiah addresses the ongoing fear and anxiety of those who made a covenant with death.
在以“泛滥的鞭灾”为象征提到星期日法令的时刻之后，以赛亚谈到那些与死亡立约之人持续的恐惧与焦虑。
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. From the time that it goeth forth it shall take you: for morning by morning shall it pass over, by day and by night: and it shall be a vexation only to understand the report. Isaiah 28:18, 19.
你们与死亡所立的约必被废掉，你们与阴间所结的协定必站立不住；当那汹涌的灾祸经过的时候，你们必被它践踏。它一出动就要席卷你们；因为它每早晨经过，白日黑夜都要经过；仅仅是明白这消息就令人惊惶。以赛亚书 28:18、19。
The understanding of the increase of knowledge represented by Miller’s jewels will then be unavailable, but the “understanding” of the report of the progressive Sunday law crisis will identify that their covenant with death has been disannulled. Those who have hidden “under falsehood,” will then recognize that “the Lord God,” had laid “in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation,” but it will be too late. The falsehoods that they have hidden under as they progressed through history are then swept away. Many of those obvious lies, can easily be recognized in the vision of the Ulai River.
对由米勒的宝石所代表的知识增长的理解，届时将不可得，但对渐进的星期日法令危机报告的“理解”将表明，他们与死亡所立的约已经被废除。那些隐藏在“虚谎之下”的人，那时将认识到，“主上帝”曾“在锡安放下一块作为根基的石头，一块经过试验的石头，一块宝贵的房角石，一个稳固的根基”，但为时已晚。他们在历史进程中所躲藏其下的那些谎言届时将被一扫而空。那些显而易见的谎言中的许多，都可以在乌莱河的异象中轻易辨认出来。
The Millerites, in agreement with their understanding of Daniel chapter two, identified the kingdoms in Daniel eight, as the same kingdoms which are represented in chapter seven. The distinction between the two chapters is that chapter seven represents the political elements of the kingdoms, and chapter eight represents the religious elements of the kingdoms. For this reason, Daniel chapter eight is portrayed with sanctuary terms.
米勒派根据他们对《但以理书》第二章的理解，认定《但以理书》第八章中的诸王国与第七章所代表的王国相同。两章的区别在于：第七章呈现的是这些王国的政治层面，而第八章呈现的是这些王国的宗教层面。因此，《但以理书》第八章是以圣所术语来描绘的。
Daniel chapter eight, employs sanctuary symbolism to represent the kingdoms, but every sanctuary symbol represented in the chapter is corrupted, thus identifying a distinction between the true religion of Christ and the false religion of Satan. A ram is an animal that was used as an offering in God’s sanctuary, but every sanctuary offering was to be perfect. The ram in chapter eight, was disqualified from being used as an offering in God’s sanctuary, for the horns were not identical.
但以理书第八章采用圣所的象征来代表列国，但章中所呈现的每个圣所象征都被败坏了，从而指出基督的真宗教与撒但的假宗教之间的区别。公绵羊是在神的圣所中用作祭物的动物，但所有献于圣所的祭物都必须毫无瑕疵。第八章中的那只公绵羊因两角并不相同而被判定不合格，不能作为献在神圣所的祭物。
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. Daniel 8:3.
于是我举目观看，看哪，河边站着一只长着两角的公绵羊；那两角都很高，但一角高过另一角，并且那较高的角是后来长起来的。但以理书 8:3。
A ram with two differing lengths of horns would not be allowed as an offering in God’s sanctuary, but the symbolism is not of God’s true religion, it is of Satan’s counterfeit religion of paganism. The next kingdom was represented by a goat, which is also a sanctuary offering, but once again, the goat was corrupted for it had a horn between his eyes, lacking the symmetry of the perfection required of a sanctuary offering.
长着两只长短不一的角的公绵羊不可作为献在神的圣所的祭物；但这种象征并非源自神的真宗教，而是出自撒但伪造的异教宗教。下一个王国由一只公山羊代表，它本也是圣所的祭物；然而，这只山羊仍被玷污，因为它两眼之间长着一只角，缺乏圣所祭物所要求的完美对称。
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. Daniel 8:5.
我正思量的时候，忽有一只公山羊从西方而来，遍行全地，却不触地；这只山羊两眼之间有一根显著的角。 但以理书 8:5。
Ultimately the horn of the goat was broken and produced four horns, which also disqualifies it from being an offering in God’s sanctuary.
最终，那只山羊的角被折断，又长出四个角，这也使它失去在上帝的圣所中被献为祭物的资格。
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 8:8.
于是那公山羊变得极其强大；但它正强盛的时候，那大角就折断了；取而代之，向天的四方长出四个显著的角。 但以理书 8:8。
Daniel chapter eight, begins without the kingdom of Babylon being referenced with a symbol. Babylon, the first kingdom of Bible prophecy has already been biblically established upon the two witnesses of chapter two, and chapter seven; but in chapter eight Babylon is purposely hidden to emphasize the prophetic attribute of the papacy receiving a deadly wound that is ultimately healed. During the period from its deadly wound, until it is healed, the papacy is hidden, or forgotten, prophetically. The hiding was also represented by Nebuchadnezzar’s kingdom being removed and thereafter being restored.
但以理书第八章开篇并未用象征来指称巴比伦王国。作为圣经预言中的第一个王国，巴比伦已经借着第二章和第七章这两处的见证在圣经中被确立；但在第八章中，巴比伦被有意隐藏，以强调教皇权所受的致命伤最终将得医治这一预言性的特征。从它受致命伤直到痊愈的这段时期，教皇权在预言上是被隐藏或被遗忘的。这种隐藏也借着尼布甲尼撒的国被夺去、随后又得以恢复而得以体现。
Daniel chapter eight begins with a direct symbol of the second kingdom by introducing the ram representing the Medo-Persian kingdom, which is followed by the corrupted goat representing the kingdom of Greece. Then out of one of the four winds which the four horns of Greece had disintegrated into, Daniel sees a little horn representing the fourth kingdom of Rome. The little horn represents both phases of Rome, which are represented in four verses. Pagan Rome is represented by the little horn in the masculine gender, and papal Rome as the little horn in the feminine gender.
但以理书第八章以对第二个王国的直接象征开篇：先引入代表玛代—波斯帝国的公绵羊，其后是代表希腊帝国的败坏的公山羊。随后，但以理看见，从希腊四角解体而成的四风之一中，出来一个小角，代表第四个王国——罗马。这个小角同时代表罗马的两个阶段，并且这两个阶段在四节经文中有所呈现。小角以阳性指代时代表异教罗马，以阴性指代时代表教皇罗马。
And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. And it waxed great, even to the host of heaven; and it cast down some of the host and of the stars to the ground, and stamped upon them. Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. And an host was given him against the daily sacrifice by reason of transgression, and it cast down the truth to the ground; and it practiced, and prospered. Daniel 8:9–12.
又从其中一个长出一个小角，向南、向东、向那荣美之地越发强大。它越发强大，甚至高及天上的军队；又将那军队和一些星辰抛落在地，并用脚践踏。它自高自大，甚至攻击那军队之君；它也除掉了常献的祭，他的圣所被倾覆。因过犯，有军队交在它手里，攻击常献的祭；它把真理抛在地上，任意而行，并且亨通。但以理书 8:9-12。
The little horn of Rome that enters the narrative in verse nine, is represented in the masculine tense, and then in verse ten, the little horn is represented in the feminine tense, then in verse eleven, the little horn is represented in the masculine tense, and then in verse twelve the little horn is once again represented in the feminine tense.
在第九节登场的罗马“小角”被表述为阳性；到了第十节，这个小角被表述为阴性；在第十一节，小角又被表述为阳性；到了第十二节，小角则再次被表述为阴性。
Daniel chapter eight, hides the first kingdom, then the next two kingdoms are represented as corrupted sanctuary beasts, and the fourth kingdom is represented by a horn. The horn is prophetically corrupted for it appears as a man, then a woman, then a man and then a woman.
《但以理书》第八章隐藏了第一个王国，接下来的两个王国被描绘为被玷污的圣所之兽，第四个王国则以一角代表。这角在预言上是被玷污的，因为它显现为男人，然后是女人，然后又是男人，然后又是女人。
The woman shall not wear that which pertaineth unto a man, neither shall a man put on a woman’s garment: for all that do so are abomination unto the Lord thy God. Deuteronomy 22:5.
女人不可穿戴男人所穿戴的，男人也不可穿女人的衣服；因为凡这样行的，都是耶和华你的神所憎恶的。申命记 22:5
The male manifestation of the little horn of pagan Rome, is located in verses nine and eleven, while the feminine manifestation of the little horn of papal Rome, is located in verses ten and twelve. The gender of the little horn is recognized by considering the words of Daniel at the level of the original text, something that Miller could not have seen, for he only used Cruden’s Concordance, and Cruden’s Concordance provides no information about the original language. The oscillation of genders through the four verses was recognized by the translators of the King James Bible, and they did preserve the genders in the passage, if you know what to look for.
异教罗马的小角的阳性表现出现在第九节和第十一节，而教皇罗马的小角的阴性表现出现在第十节和第十二节。小角的性别可通过在原文层面考察但以理的话语而加以辨识，这一点是米勒不可能看见的，因为他只使用《克鲁登经文索引》，而《克鲁登经文索引》并不提供关于原始语言的信息。《钦定版圣经》的译者注意到了这四节经文中性别的交替，他们确实在该段经文中保留下了这些性别差异，只要你知道该留意什么。
The translators recognized the distinction between the masculine and the feminine little horn of verses nine through twelve, and they represented the distinction by the word “it.” The word “it” is employed for the little horn when it is in its feminine tense. See Daniel chapter eight, verse ten:
译者认识到第九到第十二节中“小角”在阳性与阴性上的区别，并用“it”一词来表示这种区别。当“小角”为阴性时，使用“it”这个词。参见《但以理书》第八章第十节：
And it waxed great, even to the host of heaven; and it cast down some of the host and of the stars to the ground, and stamped upon them. Daniel 8:10.
它越发强大，甚至达到天上的天军；它将天军和星辰中的一些打落在地，并践踏它们。但以理书8:10。
It “waxed great,” and “it cast down,” thus identifying the little horn as the woman. Verse twelve states:
它“变得强大”，并且“它使……坠落”，从而把小角认定为那女人。第十二节说：
And an host was given him against the daily sacrifice by reason of transgression, and it cast down the truth to the ground; and it practiced, and prospered. Daniel 8:12.
因过犯的缘故，有军旅交付给他去敌挡常献的祭；他将真理抛在地上，任意而行，并且亨通。但以理书8:12。
In verse twelve, the word “him” is added, and does not accurately represent the little horn, for the little horn in the verse is twice identified as “it,” thus representing the feminine. The translators obviously recognized Daniel’s gender distinction, but were not certain about what Daniel intended, and they attempted to make the little horn in the verse male in gender by adding the italicized word “him,” but it is not sustained by Daniel’s actual words. His words identify the little horn as feminine and “it” (the feminine little horn), cast the truth to the ground, and “it” (the feminine little horn), practiced and prospered.
在第十二节中，添加了“him”一词，并不能准确地代表“小角”，因为在该节中“小角”两次被称为“it”，从而表示阴性。译者显然认识到但以理的性别区分，但不确定但以理的本意，因而尝试通过添加斜体的“him”一词，使该节中的“小角”在性别上为男性，但这并未得到但以理原话的支持。他的用词将“小角”界定为阴性，并且“it”（阴性的小角）把真理抛在地上，又“it”（阴性的小角）行事亨通。
In verse nine, the phrase “a little horn” is in the masculine gender and represents pagan Rome. It came from one of the “four winds” the Grecian Empire had dissolved into. In the verse, in agreement with history, pagan Rome conquered three geographical areas as it took its position upon the throne of the earth.
在第九节中，“一只小角”这一词组为阳性，代表异教罗马。它出自希腊帝国瓦解后形成的“四风”之一。在这节经文中，与历史相符，异教罗马在登上世界的宝座之时征服了三个地理区域。
And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. Daniel 8:9.
从其中一个上长出一个小角，它向南、向东，并向那荣美之地，极其强大起来。 但以理书 8:9。
In verse eleven (which is where the controversy over “the daily” finds one of its primary battlegrounds), the little horn is represented as “he,” “him” and “his.”
在第十一节（这是关于“the daily”之争的主要战场之一），小角被指代为“he”、“him”和“his”。
Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. Daniel 8:11.
是的，他自高自大，甚至高抬自己到天军之君的地步；他除掉了每日的献祭，又使他圣所的地方被毁坏。但以理书 8:11。
We will continue this study in the next article.
我们将在下一篇文章中继续这项研究。
“Every principle in the word of God has its place, every fact its bearing. And the complete structure, in design and execution, bears testimony to its Author. Such a structure no mind but that of the Infinite could conceive or fashion.” Education, 123.
上帝话语中的每一条原则各得其所，每一个事实各有其意义。整个结构，无论在设计还是在施行上，都为其作者作见证。这样的结构，惟有无限者的心智才能构思或塑造。《教育》，第123页。