In the Millerite movement, the increase of knowledge was unsealed and it tested primarily, but not exclusively the professed Protestants in the United States. Sardis, the church coming out of the darkness of papal supremacy was being led to a fuller understanding of the gospel that was to be revealed when the heavenly sanctuary was opened in heaven. In the movement of the third angel the increase of knowledge was unsealed on September 11, 2001 and it tested Laodicean Adventism around the world. For this reason, the truth represented in the last six verses of Daniel eleven, which is the source of the increase of knowledge, was resisted by Laodicean Adventism.
在米勒派运动中，知识的增长被解封，它主要（但并不只）考验了美国自称为新教徒的人。撒狄——那从教皇至上之黑暗中出来的教会——正被引导去对福音有更充分的认识；当天上的圣所被开启时，这福音将被启示出来。在第三天使的运动中，知识的增长于2001年9月11日被解封，并考验了全世界的老底嘉式复临主义。因此，作为知识增长之源的但以理书第十一章最后六节所代表的真理，遭到了老底嘉式复临主义的抵制。
“The few faithful builders upon the true foundation (1 Corinthians 3:10, 11) were perplexed and hindered as the rubbish of false doctrine obstructed the work. Like the builders upon the wall of Jerusalem in Nehemiah’s day, some were ready to say: ‘The strength of the bearers of burdens is decayed, and there is much rubbish; so that we are not able to build.’ Nehemiah 4:10. Wearied with the constant struggle against persecution, fraud, iniquity, and every other obstacle that Satan could devise to hinder their progress, some who had been faithful builders became disheartened; and for the sake of peace and security for their property and their lives, they turned away from the true foundation. Others, undaunted by the opposition of their enemies, fearlessly declared: ‘Be not ye afraid of them: remember the Lord, which is great and terrible’ (verse 14); and they proceeded with the work, everyone with his sword girded by his side. Ephesians 6:17.
建造在真根基上的那少数忠心工人（哥林多前书3:10、11），因虚假教义的渣滓堵塞了工程，感到困惑并受到拦阻。正如尼希米时代在耶路撒冷城墙上建造的人，有些人几乎要说：“抬担之人的力量已经衰败，且瓦砾甚多，以致我们不能建造。”尼希米记4:10。由于不断与逼迫、欺诈、不义，以及撒但为阻挠他们前进所能设计的一切障碍搏斗而疲惫不堪，一些曾经忠心的建造者灰心了；为了安宁，并为其财产和生命的安全起见，他们离开了真根基。另一些人却不畏仇敌的反对，无所畏惧地宣告：“不要怕他们，要记念那伟大可畏的主”（第14节）；他们继续推进工作，人人腰间佩剑。以弗所书6:17。
“The same spirit of hatred and opposition to the truth has inspired the enemies of God in every age, and the same vigilance and fidelity have been required in His servants. The words of Christ to the first disciples are applicable to His followers to the close of time: ‘What I say unto you I say unto all, Watch.’ Mark 13:37.” The Great Controversy, 56.
同样那种仇恨和反对真理的精神，在每一世代都驱使着上帝的仇敌；而祂的仆人也一直被要求具有同样的警醒与忠诚。基督对最初门徒所说的话，直到时间的终了都适用于祂的跟随者：“我对你们所说的，也是对众人说的：要警醒。”（马可福音13:37）《大争战》，56。
The presentation of the message of the last six verses of Daniel began in the environment of the self-supporting ministries of Laodicean Adventism, and was thereafter confronted with the famous theologians (the learned) of Laodicean Adventism as time progressed. The weapons that were employed in an attempt to discredit the message, invariably produced a greater light and clarity of the verses that were under scrutiny and attack. Those attacks ultimately led to prophetic understandings that had not been previously recognized, but were then established and found to be part of the advancing light of the third angel.
关于但以理书最后六节经文的信息的呈现，起初发生在老底嘉复临主义的自养事工环境中；随后，随着时间推移，它又遭遇到来自老底嘉复临主义中著名神学家（学者）的挑战。那些为抹黑这信息而使用的武器，无一例外地使被审视和攻击的经文获得了更大的亮光与更清楚的理解。最终，这些攻击促成了此前未曾被认识的预言性理解；而这些理解随之被确立，并被发现是第三位天使信息不断推进之亮光的一部分。
The Millerites only recognized four kingdoms of Bible prophecy, but shortly after 1844, it was understood that the United States was the earth beast of Revelation thirteen, and that understanding clarified that the papacy was not simply a part of the Roman kingdom, but it was actually the fifth kingdom of Bible prophecy.
米勒派只承认圣经预言中的四个国度，但在1844年后不久，人们认识到美国是《启示录》第十三章的地兽，而这种认识澄清了教皇制度并非只是罗马国度的一部分，实际上它才是圣经预言中的第五个国度。
“Under the symbols of a great red dragon, a leopard-like beast, and a beast with lamblike horns, the earthly governments which would especially engage in trampling upon God’s law and persecuting His people, were presented to John. The war is carried on till the close of time. The people of God, symbolized by a holy woman and her children, were represented as greatly in the minority. In the last days only a remnant still existed. Of these John speaks as they ‘which keep the commandments of God, and have the testimony of Jesus Christ.’
借着大红龙、像豹的兽和长着羊羔般角的兽这些象征，那些特别要践踏上帝的律法并迫害祂的子民的地上政权，被呈现给了约翰。这场争战一直持续到时间的终了。以一位圣洁的妇人及其儿女为象征的上帝子民，被描绘为人数上极为少数。在末后的日子里，只剩下一小群余民仍然存在。关于这些人，约翰称他们为“守上帝诫命并有耶稣基督见证的人”。
“Through paganism, and then through the Papacy, Satan exerted his power for many centuries in an effort to blot from the earth God’s faithful witnesses. Pagans and papists were actuated by the same dragon spirit. They differed only in that the Papacy, making a pretense of serving God, was the more dangerous and cruel foe. Through the agency of Romanism, Satan took the world captive. The professed church of God was swept into the ranks of this delusion, and for more than a thousand years the people of God suffered under the dragon’s ire. And when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, was symbolized by a beast with lamblike horns.
先借着异教，又借着教皇制，撒但在许多世纪里施展他的权势，企图将上帝忠实的见证人从地上除灭。异教徒和教皇党人都受那龙同样的灵所驱使。他们只在一点上有所不同：教皇制假托事奉上帝之名，因此成为更危险、更残酷的仇敌。借着罗马教权作媒介，撒但掳掠了全世界。自称为上帝的教会也被席卷进这场迷惑的行列中，上帝的子民在一千多年里承受着那龙的忿怒。当教皇制被剥夺了力量，被迫停止迫害时，约翰看见有一个新的权势兴起，呼应那龙的声音，继续推进同样残忍而亵渎的作为。这权势，就是那将要与上帝的教会和上帝的律法发动战争的最后一个，被象征为一只有两角如同羊羔的兽。
“But the stern tracing of the prophetic pencil reveals a change in this peaceful scene. The beast with lamblike horns speaks with the voice of a dragon, and ‘exerciseth all the power of the first beast before him.’ Prophecy declares that he will say to them that dwell on the earth that they should make an image to the beast, and that “he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads; and that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name.” Thus Protestantism follows in the steps of the Papacy.” Signs of the Times, November 1, 1899.
“然而，预言之笔的严峻描绘揭示出这幅宁静景象中的变化。那长着羊羔般角的兽却发出龙的声音，并且‘在头一个兽面前施行头一个兽的一切权柄’。预言宣称，它要对住在地上的人说，要为那兽造一个像；又说：‘它又叫众人，无论大小、贫富、自主的、为奴的，都在右手上或在额上受一个印记；并且叫人都不能作买卖，除非那有那印记、或那兽的名字、或它名字的数目的人。’于是，新教便追随教皇制度的脚步。” 《时代的征兆》，1899年11月1日。
When the last six verses of Daniel eleven were unsealed, it was recognized that the entire sequence illustrated in those six verses, were addressing the interactions of the three powers Sister White just identified as “paganism,” the “Papacy” and “Protestantism.” The enemy argued that the “glorious land” of verse forty-one was a symbol of either Protestantism or the Seventh-day Adventist church, but the “glorious land” is the United States, and in verse forty-one the king of the north (the papacy) conquers the United States at the soon coming Sunday law. The satanic error that identifies the “glorious land” as anything other than the United States is designed to prevent men and women from recognizing that the next prophetic event after the collapse of the Soviet Union in 1989, in the period represented in the last six verses of Daniel eleven, is the soon coming Sunday law.
当但以理书第十一章最后六节被揭开时，人们认识到，那六节经文所描绘的一连串事件，正是在论述怀特姐妹所指出为“异教”、“教皇权”和“新教”的三股权势之间的互动。敌人辩称，四十一节中的“荣美之地”象征新教或基督复临安息日会，但“荣美之地”就是美国；并且在四十一节里，北方王（教皇权）将在即将到来的星期日法令之时征服美国。把“荣美之地”认作除美国之外任何事物的撒但谬误，旨在阻止人们认识到：在1989年苏联解体之后、处于但以理书第十一章最后六节所代表的时期里，下一个预言性的事件就是即将到来的星期日法令。
For Seventh-day Adventists, this means that verse forty-one is identifying the close of probation for God’s church, and the last thing Laodicean Adventism wants to hear, is that their probationary time is running out! The Lord led the argument to a point where it was recognized that when pagan Rome took control of the world at the Battle of Actium in 31 BC, it had to first conquer three geographical powers as represented in Daniel chapter eight.
对于基督复临安息日会信徒来说，这意味着第41节指出了上帝教会的恩典期结束，而处于老底嘉状态的复临信徒最不愿意听见的，正是他们的恩典期正在走向终结！主引导论证达到了这样一个地步：人们认识到，当异教罗马在公元前31年的亚克兴海战中掌控世界时，它必须先征服但以理书第八章所代表的三个地理势力。
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。
It was an established fact that the “south”, “east” and “the pleasant land” represented the three geographical areas that pagan Rome took control of, as it ascended the throne of the earth as the fourth kingdom of Bible prophecy. In conjunction with this fact was that papal Rome also had to overcome three geographical powers, as it ascended the throne of the earth as the fifth kingdom of Bible prophecy, as represented in Daniel chapter seven.
已成定论：“南方”、“东方”和“那美好的土地”代表着异教罗马在作为《圣经》预言中的第四个王国登上世界的宝座之时所控制的三个地理区域。与此相应的是，正如《但以理书》第七章所示，教皇罗马在作为《圣经》预言中的第五个王国登上世界的宝座之时，也必须征服三个地区势力。
I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots: and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things. Daniel 7:8.
我观看这些角，看哪，其中又长出一个小角；在它面前，先前的角中有三个被连根拔起。看哪，这角有像人的眼睛，还有口说夸大的话。但以理书7:8。
In the controversy that waged over the “glorious land” of verse forty-one the Lord identified that there were three manifestations of Rome in prophecy. Pagan Rome, which was followed by papal Rome and then there was Rome of the last days, that we called “modern Rome”. Based upon two sound and established truths of prophecy, the first being that God never changes, and the other that truth is established upon the testimony of two witnesses, we concluded without wavering that the three obstacles for the king of the north in the last six verses of Daniel chapter eleven had to represent three modern geographical powers.
在围绕第四十一节中“荣美之地”的争论中，主指出，在预言中罗马有三种显现：异教罗马，随后是教皇罗马，接着还有末时的罗马，我们称之为“现代罗马”。基于两条稳固且既定的预言真理：其一，神从不改变；其二，真理是凭两位见证人的见证而确立，我们毫不动摇地得出结论：但以理书第十一章最后六节中北方王所遇到的三个障碍，必定代表三个现代的地理政权。
Jesus Christ the same yesterday, and today, and forever. Hebrews 13:8.
耶稣基督，昨日、今日、一直到永远是一样的。希伯来书 13:8。
It is also written in your law, that the testimony of two men is true. John 8:17.
你们的律法上也记着说，两个人的见证是真的。约翰福音 8:17。
This recognition confirmed what we had already concluded, for we had been identifying the “glorious land” as a geographical power (the United States), and rejected the foolish idea that it represented a church, which is a spiritual power. We formed this position based upon the belief which has always been confirmed, that there are no accidents in God’s Word. It is clear upon many witnesses that God’s church in the last days is a mountain.
这项确认证实了我们早已得出的结论，因为我们一直把“荣耀之地”界定为一个地理上的势力（美国），并且拒绝了它代表教会这一愚蠢的想法；教会是一种属灵的权势。我们之所以形成这一立场，是基于一个一再得到证实的信念：在神的话语里没有偶然。根据多方见证，这一点十分清楚：神在末后的教会是一座山。
And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:2, 3.
在末后的日子，耶和华殿的山必坚立在群山之巅，高举过于诸岭；万民都要流归这山。必有许多国的民前来，说：来吧，我们上耶和华的山，到雅各神的殿；他必将他的道教训我们，我们也要行他的路，因为律法必出于锡安，耶和华的话必出于耶路撒冷。以赛亚书 2:2, 3.
Those who proposed that the “glorious land” is a church, and more often than not they claimed it is the Seventh-day Adventist church, did so because, Daniel identifies the land as “glorious,” and their shallow reasoning concluded, that because the “glorious holy mountain” in verse forty-five is most certainly God’s last day church, therefore the “glorious land” must also be the church. After all, they both contain the adjective “glorious.”
那些主张“荣耀之地”是一间教会的人，而且他们往往声称它就是基督复临安息日会，之所以这样说，是因为但以理把那地称为“荣耀”，而他们肤浅的推理便得出这样的结论：既然第四十五节的“荣耀的圣山”毫无疑问是上帝末日的教会，那么“荣耀之地”也一定是教会。毕竟，它们都包含“荣耀”这个形容词。
There are no mistakes in God’s word, and when Daniel uses “land,” in connection with the word “glorious,” and four verses later he uses “holy mountain,” in connection with the word “glorious,” Daniel was identifying a purposeful distinction between a land and a mountain. The literal glorious land is Judah, and it is in the city of Jerusalem that God’s temple was erected. Jerusalem, or the temple, can be understood as God’s church, but the territory where Jerusalem is located is the land of Judah. Many truths were established as knowledge increased in the advancing light of the third angel, but we are here simply laying out the background of prophecy identifying three manifestations of Rome.
上帝的话语没有错误，当但以理将“地”和“荣耀的”连用，并且在四节之后又将“圣山”和“荣耀的”连用时，他是在刻意指出“地”和“山”之间的区别。字面意义上的“荣耀之地”是犹大，而上帝的殿就是在耶路撒冷城中建造的。耶路撒冷，或者圣殿，都可以理解为上帝的教会，但耶路撒冷所处的地域是犹大地。随着知识在第三位天使不断推进的亮光之下增长，许多真理被确立，但我们在此只是铺陈预言的背景，以辨识罗马的三种显现。
When we recognized that pagan and papal Rome provided two witnesses that established the prophetic characteristics of modern Rome, we recognized a principle of interpretation that I called the “triple application of prophecy.” There were others who had employed similar ideas of a threefold repetition of certain prophecies, but the definition we came to recognize was the definition we still use. It is significant to understand that the prophetic rule of the triple application of prophecy, that is so often applied by Future for America, was realized during the argument of the last six verses of Daniel eleven, but what is just as significant is that the argument led to the first recognition that the triple application of prophecy was concerning Rome. In Millerite history one of the arguments was whether Antiochus Epiphanes was “the robbers” of Daniel’s people, or was “the robbers” Rome, as the Millerites understood. The reason this is significant is because Rome, as “the robbers” of Daniel’s people, are who would “established the vision” in Daniel eleven, verse fourteen.
当我们认识到异教罗马与教皇罗马提供了两位见证，从而确立了现代罗马的预言性特征时，我们也认识到一个我称之为“预言的三重应用”的解释原则。也有人使用过关于某些预言三重重复的类似思想，但我们当时所确认的定义，就是我们至今仍使用的定义。重要的是要明白，常被 Future for America 应用的“预言三重应用”的预言规则，是在对但以理书十一章最后六节的论证过程中被认识到的；而同样重要的是，这一论证导致了首次认识到“预言的三重应用”乃是关于罗马的。 在米勒派的历史中，其中一个争论是：安提阿古·以皮法尼斯是否是但以理百姓的“强盗”，还是如米勒派所理解的那样，“强盗”是罗马。这之所以重要，是因为作为但以理百姓的“强盗”的罗马，正是要在但以理书十一章十四节中“使这异象得以确立”的那一方。
And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.
当那些时候，必有许多人起来攻击南方王；你民中的强暴人也必自高自大，要应验那异象；他们却要败亡。——但以理书 11:14
The first time we understood a triple application of prophecy it was recognized by the fact that there are three manifestations of Rome in Bible prophecy. Rome established the vision of the advancing light of the third angel, as it did in Millerite history. In Millerite history it was the understanding that paganism and papalism were the powers that trampled down the sanctuary and host that became the framework of truth upon which Miller constructed “all” of his prophetic understandings. The last six verses of Daniel eleven, established a framework of truth that Future for America has built all its prophetic applications upon. That framework is the three desolating powers of the dragon, the beast and the false prophet that lead the world to Armageddon.
我们第一次明白预言的三重应用，是因为认识到在圣经预言中罗马有三种显现。罗马确立了第三位天使渐进之光的异象，正如它在米勒派历史中所做的那样。在米勒派的历史中，人们认识到，践踏圣所与军旅的权势是异教与教皇制度；这一认识成为真理的框架，米勒就在其上建构了他“所有”的预言理解。《但以理书》十一章最后六节，确立了一个真理的框架，“美国的未来”把它所有的预言应用都建立在其上。那个框架就是龙、兽和假先知这三大荒凉权势，它们引领世界走向哈米吉多顿。
That framework is based upon the recognition that pagan Rome followed by papal Rome provide two witnesses that establishes modern Rome, and that modern Rome is the threefold union of the dragon of spiritualism (the United Nations), the beast of Catholicism (the papacy), and the false prophet of apostate Protestantism (the United States). That framework is what we identify as a triple application of prophecy. Over the following articles we will discuss the various triple applications of prophecy that have been recognized, and which make up the framework of the advancing light of the three angels.
该框架基于这样的认识：异教罗马，继而教皇罗马，提供了确立现代罗马的两个见证；而现代罗马是灵性主义之龙（联合国）、天主教之兽（教皇制度）以及背道新教之假先知（美国）的三重联合。我们将这一框架称为预言的三重应用。在接下来的文章中，我们将讨论已经被辨识出的各种预言的三重应用，它们共同构成了三位天使不断推进的亮光的框架。
We will look at the triple application of three manifestations of Rome, which identify the political and religious structure of modern Rome, which Sister White called churchcraft and statecraft. That structure is recognized by bringing the prophetic characteristics of pagan Rome together with the prophetic characteristics of papal Rome for the purpose of identifying and establishing the characteristics in modern Rome.
我们将考察罗马三种表现的三重应用；这三种表现界定了现代罗马的政治与宗教结构，怀特姐妹称之为教权术与治国术。通过把异教罗马的预言性特征与教皇罗马的预言性特征结合起来，可以识别出这种结构，其目的在于辨认并确立现代罗马中的这些特征。
We will look at the triple application of three manifestations of Babylon as represented by Nimrod, Nebuchadnezzar and Belshazzar, which identify the arrogance of the man of sin who is seated in the temple of God proclaiming that he is God, which Isaiah identified as the “haughty Assyrian.” The papal arrogance, which is a subject of Bible prophecy, is recognized by bringing the prophetic characteristics of Babel together with the prophetic characteristics of Babylon for the purpose of identifying and establishing the characteristics of modern Babylon.
我们将考察由宁录、尼布甲尼撒和伯沙撒分别所代表的巴比伦三种显现的三重应用；这些应用揭示了那坐在神的殿里自称是神的“不法之人”的狂傲，先知以赛亚称他为“狂傲的亚述人”。圣经预言所论到的教皇的傲慢，是通过将巴别的预言性特征与巴比伦的预言性特征结合起来而予以识别的，目的是辨认并确立现代巴比伦的特征。
We will look at the triple application of three manifestations of Elijah as represented by Elijah and John the Baptist which identify “the voice crying in the wilderness” in the last days. The voice crying in the wilderness in the last days represents a specific watchman which is a movement, and identifies a double witness in a movement that has a similar beginning and ending. We are informed that there cannot be a third angel without a first and second, so at one level it is impossible to separate the movement of the first angel from the movement of the third, and both movements are represented by a watchman that was typified by Elijah and John the Baptist.
我们将探讨以利亚的三种显现之三重应用；这些显现由以利亚与施洗约翰所代表，并用以辨认末后的“在旷野呼喊的声音”。末后的“在旷野呼喊的声音”代表一位特定的守望者——这是一场运动——并且指出在一场起始与终结相似的运动中存在一个双重见证。我们得知，没有第一位和第二位，就不可能有第三位天使；因此，在某一层面上，第一位天使的运动与第三位天使的运动无法分开，而且这两个运动都由一位守望者所代表，这位守望者曾由以利亚和施洗约翰所预表。
“By pen and voice we are to sound the proclamation, showing their order, and the application of the prophecies that bring us to the third angel’s message. There cannot be a third without the first and second. These messages we are to give to the world in publications, in discourses, showing in the line of prophetic history the things that have been and the things that will be.” Selected Messages, book 2, 105.
我们要以笔与口发出这宣告，指明其次序，并阐明那些将我们引向第三位天使信息的预言的应用。没有第一和第二，就不可能有第三。我们当借着出版物和讲道，将这些信息传给全世界，并在预言历史的脉络中指出已经发生的事和将要发生的事。《信息选集》第二卷，第105页。
We will look at the triple application of three manifestations of the messenger that prepares the way for the Messenger of the Covenant to suddenly come to his temple as represented by John the Baptist and William Miller. The final watchman is a subject of prophecy which is recognized by bringing the prophetic characteristics of John the Baptist and William Miller together to identify the final fulfillment of Malachi chapter three.
我们将考察那位为立约的使者忽然来到他的殿预备道路之使者的三种显现的三重应用，施洗约翰和威廉·米勒正是这种显现的代表。末后的守望者是预言中的一个主题；通过把施洗约翰与威廉·米勒的预言特征结合起来，可以认出这位末后的守望者，从而确定《玛拉基书》第三章的最终应验。
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. Malachi 3:1.
看哪，我要差遣我的使者，他要在我前面预备道路；你们所寻求的主，必忽然来到他的殿，就是你们所喜悦的那立约的使者。看哪，他要来到，这是万军之耶和华说的。玛拉基书 3:1。
We will look at the triple application of the three manifestations of Islam as represented by the prophetic characteristics of Islam of the first and second woes of Revelation chapters eight and nine, which identify the prophetic characteristics of Islam of the third Woe identified in Revelation chapters ten and eleven.
我们将考察伊斯兰教三种表现的三重应用，这些表现由启示录第八、九章中第一、第二样灾祸所体现的伊斯兰教的预言性特征所代表，而这些特征又用来辨识启示录第十、十一章所指的第三样灾祸中伊斯兰教的预言性特征。
We will continue these things in the next article.
我们将在下一篇文章中继续这些内容。
“Allow no one to be brains for you, allow no one to do your thinking, your investigating, and your praying. This is the instruction we need to take to heart today. Many of you are convinced that the precious treasure of the kingdom of God and of Jesus Christ is in the Bible which you hold in your hand. You know that no earthly treasure is attainable without painstaking effort. Why should you expect to understand the treasures of the word of God without diligently searching the Scriptures?
不要让任何人充当你的大脑，不要让任何人替你思考、查考和祷告。这是我们今天需要铭记在心的教训。你们中许多人深信，神的国和耶稣基督的宝贵珍宝就在你们手中的圣经里。你们知道，凡地上的宝物，不经辛勤努力是得不到的。为什么你们会指望不殷勤查考圣经，就能明白神话语中的宝藏呢？
“It is proper and right to read the Bible; but your duty does not end there; for you are to search its pages for yourselves. The knowledge of God is not to be gained without mental effort, without prayer for wisdom in order that you may separate from the pure grain of truth the chaff with which men and Satan have misrepresented the doctrines of truth. Satan and his confederacy of human agents have endeavored to mix the chaff of error with the wheat of truth. We should diligently seek for the hidden treasure, and seek wisdom from heaven in order to separate human inventions from the divine commands. The Holy Spirit will aid the seeker for great and precious truths which relate to the plan of redemption. I would impress upon all the fact that a casual reading of the Scriptures is not enough. We must search, and this means the doing of all the word implies. As the miner eagerly explores the earth to discover its veins of gold, so you are to explore the word of God for the hidden treasure that Satan has so long sought to hide from man. The Lord says, ‘If any man willeth to do His will, he shall know of the teaching.’ John 7:17.” Fundamentals of Christian Education, 307.
阅读圣经是恰当而正确的；但你们的本分并不止于此，因为你们必须亲自查考其中的篇章。若不付出心智的努力，若不为得智慧而祈祷，就不能获得对神的认识；唯有如此，你们才能把人和撒但用以歪曲真理教义的糠秕，从纯正的真理麦粒中分辨出来。撒但与其同伙的人类代理者，一直企图把谬误的糠秕与真理的麦子混杂在一起。我们应当殷勤寻求那隐藏的宝藏，并从天上寻求智慧，以便把人的设想与神的命令区分开来。圣灵必帮助那寻求与救赎计划有关之又大又宝贵真理的人。我愿使众人牢记，随意翻读圣经并不够。我们必须查考，而这意味着要把神的话所包含的一切都付诸实行。正如矿工热切地勘探大地以发现金脉，你们也当探究神的话语，去寻得那撒但长期以来竭力向人隐藏的宝藏。主说：“若有人愿意遵行他的旨意，就必知道这教训。” 约翰福音7:17。基督教教育基础，第307页。