If you looked closely at the last passage in the previous article, you will have looked at the original source of the passage that is found in the book Early Writings, which A. G. Daniells claims to have taken with him in his interview on the subject of “the daily” with Sister White in 1910. Those who were working to establish the “lie” that “the daily,” represents Christ’s sanctuary ministry needed to undermine Sister White’s direct and clear endorsement of the correct view being given to those who gave the judgment hour cry. The “lie” they invented was that the only warning Sister White was being specific about was the warning of time setting. That is what Arthur White works to establish in his biography, and it is what his father, Ellen White’s son, and Daniells were trying to prove by the invented interview.
如果你仔细查看了上一篇文章中的最后一段，你就会看到该段话的原始出处，它见于《Early Writings》一书。A. G. Daniells 声称，他在 1910 年与 Sister White 就“the daily”这一主题进行会谈时，把这本书带在身边。那些致力于建立“谎言”的人——即宣称“the daily”代表基督在圣所中的事工——需要削弱 Sister White 对那一正确观点的直接而明确的认可；该正确观点是由那些发出“审判时刻呼声”的人所提出的。他们杜撰的“谎言”是：Sister White 唯一明确所警告的，只是关于“设定时间”的警告。这正是 Arthur White 在其传记中力图确立的，也是他的父亲——Ellen White 的儿子——以及 Daniells 企图通过那场捏造的会谈来证明的。
As already noted, there is no record of any interview between Sister White and Daniells on the subject of “the daily.” The supposed interview was proposed in 1931. If Sister White had endorsed Daniells fallen view of “the daily” at an interview in 1910, why would he, someone Sister White identified was zealous to promote his view, keep silent about her endorsement for twenty-one years? It wasn’t an interview, it was an invention.
如前所述，关于“the daily”这一主题，怀特姊妹与丹尼尔斯之间并无任何面谈记录。所谓的面谈是在1931年才被提出的。若怀特姊妹曾在1910年的一次面谈中认可丹尼尔斯对“the daily”的堕落观点，那么他——一个被怀特姊妹认定为热心宣扬自己观点的人——为何会对她的认可保持沉默长达二十一年？那不是一次面谈，而是一场捏造。
The invention of the interview sought to place the context of her statement of “the daily” as if it was something that was incidental to her warning against time setting, and Arthur White placed his fingerprints on the lie in the fashion he presented in the history of 1931. As a Christian he should have simply reported the history, and left historical revisionism out of the equation. We ended the last article with the passage from 1850, that the passage in Early Writings is derived from. The statement first appeared in 1850, in the Review, and then again in the book Experience and Views. The third time it appears is in the book Early Writings, but in its evolution to the book Early Writings certain changes occurred. However, we would not say that many of the Spirit of Prophecy writings have been changed as some claim in their effort to discredit her work.
这次所谓“访谈”的捏造，试图把她关于“每日”的陈述的语境处理成仿佛只是她反对设定时间的警告的附带之事，而亚瑟·怀特则在他呈现1931年历史的方式中，为这则谎言按上了自己的指纹。身为基督徒，他本应仅如实叙述历史，把历史修正主义排除在外。我们在上一篇文章结尾引用了1850年的那段文字，《早期著作》中的那一段便是源自那里。该陈述最早于1850年刊登在《评论》上，随后又收录在《经验与见解》一书中。第三次出现是在《早期著作》中，但在演变到《早期著作》的过程中发生了一些变动。然而，我们并不认为，像一些人为抹黑她的工作而声称的那样，“预言之灵”的许多著作已经被更改。
“The Lord showed me that the 1843 chart was directed by his hand, and that no part of it should be altered; that the figures were as he wanted them. That his hand was over and hid a mistake in some of the figures, so that none could see it, until his hand was removed.
主向我显明，1843年的图表是由他的手所指引的，其中任何部分都不应被更改；那些数字正如他所要的。他的手覆在其上，隐藏了某些数字中的一个错误，使得无人能看见它，直到他把手移开。
“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。
This passage was originally in the publication titled The Present Truth from 1849, but it was printed in the Review and Herald in November, 1850. In the original manuscript Sister White directly states that she is writing out several things which the Lord had recently shown her, and as you read the entire article you will see many subjects addressed. There are about twenty various subjects that she was shown. The point is that in the original article the subject of “the daily,” and the subject of “time setting” were two different revelations of things she was shown.
这段文字最初见于1849年刊的《现今真理》，但在1850年11月又刊登在《评论与先驱报》上。原始手稿中，怀特姊妹直言她正在把主最近向她所启示的几件事写出来；通读全文，你会看到她论及许多主题。她所蒙启示的各样主题大约有二十个。关键在于，在原文中，“the daily”这一主题与“time setting”这一主题，是她所蒙启示之事中的两项不同启示。
In the original manuscript they were identified in different paragraphs. When the passage was reprinted in Experience and Views the editors combined the paragraph where Sister White upholds the pioneer view of “the daily,” with the following paragraph that warns against time setting. As you read the original, take note that emphasis is placed upon some subjects through Capitalization. In the paragraph where she endorses the pioneer view of “the daily,” she Capitalizes the word Daily, and in the next paragraph she Capitalizes the word Time, thus marking a direct distinction between the two subjects she was shown.
在原稿中，它们分别出现在不同的段落中。《Experience and Views》再版时，编辑把怀特姐妹在其中支持关于“the daily”的先驱观点的那一段，与随后警告不要设定时间的那一段合并在了一起。阅读原文时请注意，某些主题是通过大写来强调的。在她支持关于“the daily”的先驱观点的那一段里，她把Daily这个词大写；在下一段里，她把Time这个词大写，从而直接区分了她被指示的这两个主题。
“Dear Brethren and Sisters,
亲爱的弟兄姐妹们：
“I wish to give you a short sketch of what the Lord has recently shown to me in vision. I was shown the loveliness of Jesus, and the love that the angels have for one another. Said the angel—Can ye not behold their love?—follow it. Just so God’s people must love one another. Rather let blame fall on thyself than on a brother. I saw that the message ‘sell that ye have and give alms’ had not been given, by some, in its clear light; that the true object of the words of our Saviour had not been clearly presented. I saw that the object of selling was not to give to those who are able to labor and support themselves; but to spread the truth. It is a sin to support and indulge those who are able to labor, in idleness. Some have been zealous to attend all the meetings; not to glorify God, but for the ‘loaves and fishes.’ Such had much better been at home laboring with their hands, ‘the thing that is good,’ to supply the wants of their families, and to have something to give to sustain the precious cause of present truth.
我愿简要述说主近日在异象中向我所显明的。我被指示看见耶稣的可爱，以及天使彼此相爱的情谊。天使说：“你们岂不看见他们的爱吗？——要效法这种爱。”神的子民也必须以同样的心彼此相爱。宁愿让责备落在你自己身上，也不要落在弟兄身上。我看见，有些人并未把“变卖你们所有的，施舍给人”的信息以其清楚的亮光传讲出来；救主这话的真正目的并未被清楚地呈明。我又看见，变卖的目的并不是要给那些有能力劳动、自食其力的人，乃是为传播真理。扶持、纵容那些明明能劳动却游手好闲的人，是罪。有些人热衷参加一切聚会，并非为荣耀神，乃是为了“饼和鱼”。这等人不如留在家里，亲手作工，“那善的事”，以供应家人的需要，并且还能有所奉献，以扶持现今真理这宝贵的事业。
“Some, I saw, had erred in praying for the sick to be healed before unbelievers. If any among us are sick, and call for the elders of the church to pray over them, according to James 5:14, 15, we should follow the example of Jesus. He put unbelievers out of the room, then healed the sick; so we should seek to be separated from the unbelief of those who have not faith, when we pray for the sick among us.
我看见，有些人在不信的人面前为病人祈求医治，这是错误的。若我们中间有人患病，照雅各书5:14、15所说，召请教会的长老来为他们祷告，我们就当效法耶稣的榜样。他先把不信的人请出屋去，然后医治了病人；所以，当我们为我们中间的病人祷告时，应当设法与那些没有信心之人的不信隔绝。
“Then I was pointed back to the time that Jesus took his disciples away alone, into an upper room, and first washed their feet, and then gave them to eat of the broken bread, to represent his broken body, and juice of the vine to represent his spilled blood. I saw that all should move understandingly, and follow the example of Jesus in these things, and when attending to these ordinances, should be as separate from unbelievers as possible.
后来我被指引回想那一次，耶稣带着他的门徒独自退到楼上的一间房间里，先为他们洗脚，又把擘开的饼给他们吃，以表明他被破碎的身体，并给他们葡萄汁，象征他所流的血。我看见人人都应当明白地行事，在这些事上效法耶稣的榜样，并且在遵行这些礼仪时，应尽可能与不信的人分别开来。
“Then I was shown that the seven last plagues will be poured out, after Jesus leaves the Sanctuary. Said the angel—It is the wrath of God and the Lamb that causes the destruction or death of the wicked. At the voice of God the saints will be mighty and terrible as an army with banners; but they will not then execute the judgment written. The execution of the judgment will be at the close of the 1000 years.
随后我被指示，耶稣离开圣所之后，末后的七灾将被倾倒出来。天使说：使恶人遭毁灭或死亡的，是上帝与羔羊的忿怒。当天上帝发声时，圣徒将大有能力，威武可畏，如同展开旌旗的军队；但他们那时并不会执行所写的审判。审判的执行将在一千年结束的时候。
“After the saints are changed to immortality, and are caught up together, and receive their harps, crowns, &c., and enter the Holy City, Jesus and the saints set in judgment. The books are opened, the book of life and the book of death; the book of life contains the good deeds of the saints, and the book of death contains the evil deeds of the wicked. These books were compared with the Statute book, the Bible, and according to that they were judged. The saints in unison with Jesus pass their judgment upon the wicked dead. Behold ye! said the angel, the saints sit in judgment, in unison with Jesus, and mete out to each of the wicked, according to the deeds done in the body, and it is set off against their names what they must receive, at the execution of the judgment. This, I saw, was the work of the saints with Jesus, in the Holy City before it descends to the earth, through the 1000 years. Then at the close of the 1000 years, Jesus, and the angels, and all the saints with him, leaves the Holy City, and while he is descending to the earth with them, the wicked dead are raised, and then the very men that ‘pierced him,’ being raised, will see him afar off in all his glory, the angels and saints with him, and will wail because of him. They will see the prints of the nails in his hands, and in his feet, and where they thrust the spear into his side. The prints of the nails and the spear will then be his glory. It is at the close of the 1000 years that Jesus stands upon the Mount of Olives, and the Mount parts asunder, and it becomes a mighty plain, and those who flee at that time are the wicked, that have just been raised. Then the Holy City comes down and settles on the plain.
当圣徒变为不朽，一同被提，领受他们的琴、冠冕等，并进入圣城之后，耶稣与圣徒设立审判。书卷展开，就是生命册与死亡册；生命册记载圣徒所行的善，死亡册记载恶人所行的恶。这些书与律法之书——圣经——相对照，并据此受审判。圣徒与耶稣同心，对那些已经死去的恶人作出审断。“看哪！”天使说，“圣徒与耶稣同坐审判，照着人在身子里所行的事，将各人所当得的量给他，并把他们在执行审判时所必受的，按名记在他们名下。”我看见，这就是圣徒与耶稣在圣城中的工作，在圣城降临到地以前的一千年之中。到了这一千年结束的时候，耶稣与众天使并一切与他同在的圣徒离开圣城；当他带着他们降临地上时，死去的恶人复活；那曾“刺他”的人既已复活，必远远看见他和他一切的荣耀，并有天使与圣徒同在，并要因他而哀号。他们要看见他手上、脚上的钉痕，以及他们用枪扎他肋旁之处的痕迹。那钉痕与枪痕到那时将成为他的荣耀。到一千年期满时，耶稣站在橄榄山上，山就分裂，化为广大平原；那时逃跑的，是刚刚复活的恶人。然后圣城降下，安置在那平原上。
“Then Satan imbues the wicked, that have been raised, with his spirit. He flatters them that the army in the City is small, and that his army is large, and that they can overcome the saints and take the City. While Satan was rallying his army, the saints were in the City, beholding the beauty and glory of the Paradise of God. Jesus was at their head, leading them. All at once the lovely Saviour was gone from our company; but soon we heard his lovely voice, saying, ‘Come ye blessed of my Father inherit the kingdom prepared for you from the foundation of the world.’ We gathered about Jesus, and just as he closed the gates of the City, the curse was pronounced upon the wicked. The gates were shut. Then the saints used their wings and mounted to the top of the wall of the City. Jesus was also with them; his crown looked brilliant and glorious. It was a crown within a crown, seven in number. The crowns of the saints were of the most pure gold, decked with stars. Their faces shone with glory, for they were in the express image of Jesus; and as they arose, and moved all together to the top of the City, I was enraptured with the sight.
于是，撒但将他的灵灌注在那些已经复活的恶人身上。他奉承他们，说城里的军队很小，而他的军队很庞大，他们可以战胜圣徒并夺取这座城。当撒但在集结他的军队时，圣徒在城里，目睹上帝乐园的美丽与荣耀。耶稣在他们前头，引领他们。忽然，这可爱的救主从我们中间不见了；但不久我们听见他那悦耳的声音说：“你们这蒙我父赐福的人，来承受那创世以来为你们所预备的国度。”我们聚集到耶稣身边，正当他关上城门时，咒诅便临到恶人。城门关了。于是圣徒用他们的翅膀，升到城墙的顶上。耶稣也与他们同在；他的冠冕显得光辉灿烂、荣耀非凡。那是冠冕套着冠冕，共有七重。圣徒的冠冕是至纯的精金，点缀着星辰。他们的脸庞焕发荣耀，因为他们有着耶稣的完全形象；当他们升起，并一同移向城的顶上时，我为这景象所陶醉。
“Then the wicked saw what they had lost; and fire was breathed from God upon them, and consumed them. This was the Execution of the Judgment. The wicked then received according as the saints in unison with Jesus had meted out to them during the 1000 years. The same fire from God that consumed the wicked, purified the whole earth. The broken ragged mountains melted with fervent heat, the atmosphere, also, and all the stubble was consumed. Then our inheritance opened before us, glorious and beautiful, and we inherited the whole earth made new. We all shouted with a loud voice, Glory, Alleluia.
这时，恶人看见了他们所失去的一切；有火从神那里向他们喷出，将他们烧灭。这就是审判的施行。于是，恶人就按着圣徒与耶稣在那一千年里同心所量定给他们的，领受了应得的报应。那从神来的同一火焰既烧灭了恶人，也洁净了全地。破碎嶙峋的群山在炽热中熔化，大气亦然，一切的秸秆都被烧尽。随后，我们的产业在我们面前展开，荣耀而美丽，我们承受了更新的全地。我们都大声呼喊：荣耀，哈利路亚。
“I also saw that the shepherds should consult those in whom they have reason to have confidence, those who have been in all the messages, and are firm in all the present truth, before they advocate any new point of importance, which they may think the Bible sustains. Then the shepherds will be perfectly united, and the union of the shepherds will be felt by the church. Such a course I saw would prevent unhappy divisions, and then there would be no danger of the precious flock being divided, and the sheep scattered, without a shepherd.
我也看见，牧者们在倡导任何他们认为有圣经支持的重要新观点之前，应当先与他们有理由信任的人——那些在所有这些信息上有经历、并且在当前的一切真理上立场坚定的人——商议。这样，牧者们就会完全合一，教会也会感受到牧者们的合一。我看见，这样的做法会防止不幸的分裂，宝贵的羊群就不会被分裂，羊也不会在没有牧人时四散。
“September 23d, the Lord showed me that he had stretched out his hand the second time to recover the remnant of his people, and that efforts must be redoubled in this gathering time. In the scattering time Israel was smitten and torn; but now in the gathering time God will heal and bind up his people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering when God has set his hand to gather his people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was a shame for any to refer to the scattering for examples to govern us now in the gathering; for if God does no more for us now than he did then, Israel would never be gathered. It is as necessary that the truth should be published in a paper, as preached.
9月23日，主向我显明，他已第二次伸出他的手，要招回他百姓的余民，并且在这收聚的时期必须加倍努力。在分散的时期，以色列被击打、被撕裂；但如今在收聚的时期，神要医治并缠裹他的百姓。在分散的时候，为传播真理所作的努力收效甚微，几乎一无所成；但在收聚的时候，当神伸手要招聚他的百姓时，传播真理的努力将达到其预期的果效。众人都应当在这项工作上同心合一、热心。我看见，任何人援引分散时期的例子来作为我们如今收聚时期的准则，都是可耻的；因为若神如今为我们所做的不过与那时相同，以色列就永远不会被招聚。让真理在报刊上发表，与被宣讲一样必要。
“The Lord showed me that the 1843 chart was directed by his hand, and that no part of it should be altered; that the figures were as he wanted them. That his hand was over and hid a mistake in some of the figures, so that none could see it, until his hand was removed.
主向我显明，1843年的图表是由他的手所指引的，其中任何部分都不应被更改；那些数字正如他所要的。他的手覆在其上，隐藏了某些数字中的一个错误，使得无人能看见它，直到他把手移开。
“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.
后来我看见，关于“Daily”，“sacrifice”一词是出于人的智慧所添，并不属于经文；而且主把关于它的正确看法赐给了那些发出“审判时辰呼声”的人。1844年以前，当合一尚在时，几乎所有人都在“Daily”的正确观点上达成一致；但自1844年以来，在混乱之中，人们接受了其他观点，黑暗与混乱随之而来。
“The Lord showed me that Time had not been a test since 1844, and that time will never again be a test.
主向我显明，自1844年以来，时间就不再是一个考验，而且时间永远不会再成为考验。
“Then I was pointed to some who are in the great error, that the saints are yet to go to Old Jerusalem, &c., before the Lord comes. Such a view is calculated to take the mind and interest from the present work of God, under the message of the third angel; for if we are to go to Jerusalem, then our minds will naturally be there, and our means will be withheld from other uses, to get the saints to Jerusalem. I saw that the reason why they were left to go into this great error, is because they have not confessed and forsaken their errors, that they have been in for a number of years past.” Review and Herald, November 1, 1850.
“随后我被指示看见，有些人陷入一种大错，认为在主来临之前，圣徒还要前往旧耶路撒冷，等等。这样的观点足以使人的心思和兴趣从第三位天使信息之下神现今的工作上转移开；因为若我们要去耶路撒冷，我们的心思自然会在那里，而我们的资财也会从其他用途中抽回，用来把圣徒送到耶路撒冷。我看见，他们之所以被任凭陷入这大错，是因为他们对过去数年所陷的错误没有认罪并加以弃绝。” 评论与先驱，1850年11月1日。
The passage begins by stating, “I wish to give you a short sketch of what the Lord has recently shown to me in vision.” There were several subjects presented, and she did not combine the paragraph addressing “the daily,” with the next paragraph. That was done later by editors who placed the passage in Experience and Views, and thereafter in Early Writings. In Experience and Views, the editors left off the first eight paragraphs, and combined the paragraphs addressing what she was shown of “the daily” and of time setting. Experience and Views was published in 1851, and then Early Writings was published in 1882.
这段文字开头写道：“我愿意给你们一个简短的概要，说明主最近在异象中向我所指示的内容。” 文中提出了几个主题，而她并没有把讨论“the daily”的那一段与下一段合并。后来，将这段文字收入《经验与见解》，继而收入《早期著作》的编辑才这样做了。在《经验与见解》中，编辑删去了前八个段落，并将她所见有关“the daily”和设定时间的段落合并在一起。《经验与见解》出版于1851年，随后《早期著作》于1882年出版。
Early Writings was essentially the same four paragraphs that had appeared in Experience and Views, but with one significant exception. In Experience and Views, the one sentence paragraph that addressed time setting was combined with the previous paragraph that addressed “the daily.” Then the paragraph that originally followed the paragraph addressing time setting was included. In Early Writings a paragraph that came from a different passage in Experience and Views, was placed between the paragraph that now addresses both “the daily,” and time setting, which was originally followed by a paragraph identifying why it was wrong to make pilgrimages to old Jerusalem.
《Early Writings》基本上与《Experience and Views》中出现过的那四个段落相同，但有一个重要的例外。在《Experience and Views》中，讨论设定时间的那个只有一句话的段落与前一段（讨论“the daily”的段落）合并。随后，又把原本紧接在讨论设定时间的段落后面的那一段也并入其中。在《Early Writings》中，从《Experience and Views》另一处摘来的一个段落被插入到那个现在同时讨论“the daily”和设定时间的段落与其后原本用于说明为什么前往旧耶路撒冷朝圣是错误的那一段之间。
The paragraph that was removed from a different page of Experience and Views, and then was inserted into the passage of Early Writings, only added to the confusion about “the daily” that had begun since 1844. The paragraph was not in Sister White’s original narrative of her vision.
那段从《经验与见解》的另一页删除、随后被插入《早期著作》相关篇章的文字，只会加深自1844年起就已出现的关于“the daily”的混乱。该段并不在怀特姐妹对其异象的最初叙述中。
“The Lord has shown me that the message of the third angel must go, and be proclaimed to the scattered children of the Lord, and that it should not be hung on time; for time never will be a test again. I saw that some were getting a false excitement arising from preaching time; that the third angel’s message was stronger than time can be. I saw that this message can stand on its own foundation, and that it needs not time to strengthen it, and that it will go in mighty power, and do its work, and will be cut short in righteousness.” Experience and Views, 48.
“主已向我显明，第三位天使的信息必须传开，并要向主那四散的儿女宣告，而且它不应与时间挂钩；因为时间永不会再成为试验。我看见有些人因宣讲时间而产生虚假的兴奋；第三位天使的信息比时间更有力量。我看见这信息能立于自己的根基之上，不需要靠时间来加强，它将以大能推进，完成它的工作，并要按着公义速速结束。”《经历与见解》，第48页。
The paragraph from page forty-eight of Experience and Views, was inserted after the paragraph in Early Writings, that had been created by combining two different paragraphs, and it placed an emphasis upon time setting that did not exist in the original narrative.
《Experience and Views》第四十八页中的那一段，被插入到《Early Writings》中，位于那个由两个不同段落合并而成的段落之后，并且它强调了原始叙述中并不存在的时间设定。
In 1931, the ancient men that ruled the people of Jerusalem invented a story which claimed Daniells had interviewed Sister White in 1910, and in the testimony that Daniells provided he refers to the 1843 chart, and says he pointed to the non-existent sanctuary on the chart, as he interviewed Sister White. He supposedly had the book Early Writings with him, and as he asked her about what she meant, and based upon her responses he could only conclude that the passage endorsing the pioneer view of “the daily,” in Early Writings, was actually a warning against time setting. Twenty-one years after the invented interview and sixteen years after the death of the persons supposedly interviewed, Daniells places the testimony into the history of the third generation.
1931年，统治耶路撒冷百姓的古人编造了一个故事，声称丹尼尔斯在1910年采访过怀特姐妹；在丹尼尔斯提供的证词中，他提到1843年的图表，并说自己在采访怀特姐妹时，指着图表上并不存在的圣所。据称他随身带着《早期著作》一书，当他询问她的意思时，依据她的回答，他只能得出结论：在《早期著作》中那段看似支持先驱者关于“the daily”的观点的文字，其实是在警告不要设定时间。在那次捏造的采访过去二十一年、且所谓被采访的人去世十六年之后，丹尼尔斯把这份证词纳入第三代的历史。
F. C. Gilbert was a Hebrew scholar and he did not simply support the correct view of the “daily” as Paganism because the pioneers and Ellen White said it was so. He defended it based upon an understanding of the Hebrew text that Daniel the prophet had employed. He was the prominent Adventist Hebrew scholar during the time period. As the controversy about “the daily” that Daniells and Prescott were pushing continued to grow, Gilbert was one of the prominent scholars who stood in defense of the pioneer position. He had an interview with Ellen White on June 8, 1910, and he later recorded what he and Sister White discussed. Daniells’ testimony is completely contrary to F. C. Gilbert’s.
F. C. Gilbert是一位希伯来文学者，他支持把“the daily”视为异教这一正确观点，并非仅仅因为先驱者和Ellen White这样说。他的辩护是基于对但以理先知所使用的希伯来文本的理解。他是当时复临派中最著名的希伯来文学者。随着Daniells和Prescott所推动的关于“the daily”的争论不断升级，Gilbert成为捍卫先驱立场的著名学者之一。他于1910年6月8日与Ellen White进行会谈，后来记录下他与White姐妹所讨论的内容。Daniells的证词与F. C. Gilbert的完全相反。
In volume twenty, pages seventeen through twenty-two, of Manuscript Releases, Sister White’s addresses Daniells’ and Prescott’s position on the “daily”. The phrases that you find in F. C. Gilbert’s report of his interview with Ellen White are almost identical to what Sister White herself stated in the passage from Manuscript Releases. So, for many years before Manuscript Releases were published and released, there was no concrete inspired testimony to refute or uphold Daniells’ claim about the content of the interview he supposedly had with Sister White. More importantly, there was no inspired endorsement for his flawed view of the “daily”. Even more importantly, now that Manuscript Releases are available—there still isn’t an inspired endorsement for his flawed view of “the daily!”
在 Manuscript Releases 第20卷第17至22页中，Sister White 讨论了 Daniells 和 Prescott 对“daily”的立场。你在 F. C. Gilbert 关于其与 Ellen White 访谈的报告中所见的措辞，与 Manuscript Releases 该段中 Sister White 本人所说的几乎完全一致。因此，在 Manuscript Releases 出版发行之前的许多年里，并没有确切、受启示的证词来反驳或支持 Daniells 关于他据称与 Sister White 进行的那次访谈内容的主张。更重要的是，他对“daily”的错误观点并没有任何受启示的背书。更为重要的是，即使如今 Manuscript Releases 已经面世——他的关于“the daily”的错误观点依然没有得到受启示的背书！
And yet today, Laodicean Adventism is taught that Sister White has no position on the “daily”, except that it is not a “test question” and we should “keep quiet on this subject”. Something is reversed today, and what is reversed is that the true position of “the daily” is now in the minority opinion among God’s people. In 1910, the minority view was Conradi’s view that was being pushed by Daniells and Prescott, and the majority view was the pioneer position.
然而如今，老底嘉式的复临主义被教导说，怀特姊妹对“常献”没有立场，除了认为这不是一个“试验性的问题”，而且我们应该“对此问题保持沉默”之外。如今有些事情被颠倒了，被颠倒的是：关于“常献”的正确立场，如今在上帝的子民中成了少数观点。1910年，少数观点是康拉迪的主张，这一主张正由丹尼尔斯和普雷斯科特推动，而多数观点则是先驱者的立场。
The following is F. C. Gilbert’s statement about his interview with Sister White, that should be compared with Manuscript Releases, that has been placed in its entirety, in the eighty-first article of this The Book of Daniel series.
以下是F. C. 吉尔伯特关于他与怀特姊妹会谈的陈述。此陈述应与《手稿发布》相比较；《手稿发布》已全文刊载于本《但以理书》系列的第八十一篇文章中。
“Daniells and Prescott . . . would not give the older brethren in the cause any chance to say anything. . . . Daniells was here to see me, and I would not see him. . . . I would not have anything to say to him about anything. About the ‘daily’ that they are trying to work up, there is nothing to it. . . . When I was in Washington there seemed to be something that just encased their minds, and I could not seem to touch them. We are to have nothing to do with this subject of the ‘daily’ . . . I knew they would work against my message, and then the people would not think there was anything to my message. I have written to him and told him that he was showing himself not fit to be president of the General Conference. . . . not the man to keep the Presidency.
Daniells 和 Prescott……不给这事业中年长的弟兄们任何发言的机会。……Daniells 来这里要见我，我不见他。……我对他什么都不想说。关于他们正想炮制的“daily”，那根本毫无根据。……我在华盛顿的时候，仿佛有什么东西把他们的心思包裹住了，我似乎无法触及他们。我们不该与“daily”这个题目有任何牵连……我知道他们会与我的信息作对，这样一来人们就会认为我的信息毫无可取之处。我已经写信告诉他，他的表现表明他不适合担任总会主席。……不是能继续担任主席的人。
“If this message of the ‘daily’ were a testing message the Lord would have shown me. These people do not see the end from the beginning in this thing. . . .I utterly refuse to see any of them who are engaged in this work.
如果关于‘daily’的信息是一条试验的信息，主早就会向我显明。这些人在这件事上不能从起初就看见结局……我断然拒绝见任何一个参与这项工作的人。
“The light that was given me of God is that Brother Daniells has stood in the Presidency long enough. . . . and I was told not to have any more conversation with him about any of these things. I would not see Daniells about the matter, and I would not have one word with him. They pled with me to give him an interview, but I would not. . . . I was told to warn our people not to have anything to do with this thing they are teaching. . . . I was forbidden of the Lord to listen to it. I have expressed myself as not having a particle of confidence in it. . . . This whole thing they are doing is a scheme of the devil.” F. C. Gilbert’s report of an interview given him by Ellen White on June 8, 1910.
“上帝赐给我的亮光是：丹尼尔斯弟兄担任主席已经够久了……并且我蒙指示，不要再就这些事与他谈话。我不会为此去见丹尼尔斯，也不会和他说一句话。他们恳求我给他一次会面，但我不肯……我被告知要警告我们的人，不要与他们所教导的这一套有任何牵连……上帝禁止我去听它。我已经表示，我对它丝毫没有信心……他们正在做的这一切，都是魔鬼的诡计。” F. C. 吉尔伯特对艾伦·怀特于1910年6月8日给予他的访谈所作的报告。
We will continue this subject in the next article.
我们将在下一篇文章中继续这个话题。
“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.
那位看透表象、鉴察众人内心的，论到那些已经得了大光的人说：“他们并不因自己的道德和属灵状况而忧伤惊骇。” “是的，他们拣选自己的道路，他们的心以可憎之事为乐。我也必拣选迷惑他们的事，使他们所惧怕的临到他们；因为我呼唤，无人回答；我说话，他们不听，反在我眼前行恶，拣选我所不喜悦的事。” “神要使他们陷入强烈的迷惑，叫他们信从虚谎，”因为他们不领受真理之爱，使他们可以得救，“反倒喜爱不义。”以赛亚书 66:3、4；帖撒罗尼迦后书 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.’
“天上的教师问道：‘还有什么比这样的假象更能迷惑人心呢？——你自以为是建造在正确的根基上，并且上帝悦纳你的作为，而事实上，你却按着属世的策略行了许多事，并且得罪了耶和华。噢，这实在是极大的欺骗，是一种极具迷惑力的幻象；当那些曾经认识真理的人，把敬虔的外貌误认为敬虔的精神和能力；当他们自以为富足，已经发了财，一样都不缺，而实际上他们却凡事都有所缺乏——这幻象就攫住了人的心。’”
“God has not changed toward His faithful servants who are keeping their garments spotless. But many are crying, ‘Peace and safety,’ while sudden destruction is coming upon them. Unless there is thorough repentance, unless men humble their hearts by confession and receive the truth as it is in Jesus, they will never enter heaven. When purification shall take place in our ranks, we shall no longer rest at ease, boasting of being rich and increased with goods, in need of nothing.
“上帝对于那些持守自己衣袍洁白无玷之忠心仆人，并没有改变。然而，许多人正呼喊说：‘平安稳妥，’忽然的毁灭却临到他们。若没有彻底的悔改，若人不借着认罪使心谦卑，并照着真理在耶稣里的本相接受它，他们就决不能进入天国。当洁净之工在我们中间进行时，我们便不再安然自恃，夸口自己是富足的，财物充盈，一无所缺。”
“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.’
“谁能诚实地说：‘我们的金子经火试炼；我们的衣裳不沾染世俗’？我看见我们的导师指着那所谓公义的衣裳，将它们剥去，显明其下的污秽。然后他对我说：‘你岂不看见他们怎样矫饰地掩盖自己的污秽与品格的败坏吗？“忠信的城，何竟成了妓女！”我父的家被当作买卖之所，已成了神的同在和荣耀离去的地方！因此才有软弱，力量匮乏。’”
“Unless the church, which is now being leavened with her own backsliding, shall repent and be converted, she will eat of the fruit of her own doing, until she shall abhor herself. When she resists the evil and chooses the good, when she seeks God with all humility and reaches her high calling in Christ, standing on the platform of eternal truth and by faith laying hold upon the attainments prepared for her, she will be healed. She will appear in her God-given simplicity and purity, separate from earthly entanglements, showing that the truth has made her free indeed. Then her members will indeed be the chosen of God, His representatives.” Testimonies, volume 8, 249, 250.
除非教会——如今正被自己背道的酵所渗透——悔改并回转，否则她将自食其果，直到厌恶自己。当她拒恶择善，以全然的谦卑寻求上帝，并在基督里达到她的崇高呼召，立于永恒真理的立场上，凭着信心把握为她所预备的成就时，她就必得医治。她将以上帝所赐的单纯与纯洁显现出来，脱离属世的缠累，表明真理确实使她得以自由。那时，她的成员就真是上帝所拣选的，是祂的代表。《证言》第八卷，第249、250页。