We have been addressing the symbolism of Elijah and are now using the histories of Mount Carmel and Mount Sinai to illustrate a progressive testing process for the horn of Protestantism and a progressive political development for the horn of Republicanism that parallels the horn of Protestantism.
我们一直在探讨以利亚的象征意义，现在正借迦密山和西奈山的历史，来说明新教之角的一个渐进性考验过程，以及与新教之角并行的共和主义之角的渐进性政治发展。
The last article was working through the rebellion of Numbers chapter thirteen and fourteen which identifies the tenth and final test for ancient Israel after their crossing of the Red Sea. The history aligns with the beginning movement of Millerite history, but also with the history of God’s ending movement. The work of all three angels of Revelation fourteen is accomplished by a movement at the beginning and a movement at the end.
上一篇文章正在梳理《民数记》第十三章和第十四章的叛逆事件，这两章界定了古代以色列人在过红海之后的第十次也是最后一次考验。这段历史与米勒派历史开端的运动相吻合，也与上帝末时运动的历史相契合。《启示录》第十四章三位天使的一切工作，是由起初的一个运动和末了的一个运动来完成的。
“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.” The Great Controversy, 611.
“联合宣告第三位天使信息的那位天使，将用他的荣耀照亮全地。这里预言了一项遍及全球、具有前所未有大能的工作。1840—1844年的复临运动是上帝大能的荣耀显现；第一位天使的信息传到了全世界每一个传教站，而且在一些国家，出现了自十六世纪宗教改革以来在任何地方所见过的最为浓厚的宗教兴趣；然而，在第三位天使最后的警告之下，那场强有力的运动将超过这一切。” 《大争战》，611。
Between the history of the beginning movement and the ending movement, we find the history of the church of Laodicea. The angel that lightens the earth with its glory is clearly identified as a movement, not a church.
在起始运动与终结运动的历史之间，我们发现老底嘉教会的历史。那位以其荣耀照亮全地的天使，显然被界定为一个运动，而不是一个教会。
“Of Babylon, at the time brought to view in this prophecy, it is declared: ‘Her sins have reached unto heaven, and God hath remembered her iniquities.’ Revelation 18:5. She has filled up the measure of her guilt, and destruction is about to fall upon her. But God still has a people in Babylon; and before the visitation of His judgments these faithful ones must be called out, that they partake not of her sins and ‘receive not of her plagues.’ Hence the movement symbolized by the angel coming down from heaven, lightening the earth with his glory and crying mightily with a strong voice, announcing the sins of Babylon. In connection with his message the call is heard: ‘Come out of her, My people.’ These announcements, uniting with the third angel’s message, constitute the final warning to be given to the inhabitants of the earth.” The Great Controversy, 604.
关于巴比伦，在这预言所显明的时期，有这样的宣告：“她的罪已经达到天上，神也记念了她的不义。”启示录18:5。她的罪恶已经满盈，毁灭正要临到她。然而，神在巴比伦中仍有他的子民；在他的审判临到之前，这些忠心的人必须被呼召出来，免得有分于她的罪，也‘不要受她的灾殃’。因此，就有那位从天而降、以他的荣耀使大地发光，并用洪亮的声音大声呼喊、宣告巴比伦罪恶的天使所象征的运动。随着他的信息，人们听见这样的呼召：“我的民哪，你们要从她那里出来。”这些宣告与第三位天使的信息联合起来，构成要给地上居民的最后警告。《大争战》，第604页。
All the prophets agree with one another and they all identify more specifically “the last days,” than they identify the days in which the prophecies were proclaimed. As an example of this phenomenon the angel of Revelation eighteen, was and is typified by the angel of Revelation ten. Both lighten the earth with its glory when it descends. Sister White identifies the first angel in the book Early Writings.
所有先知彼此一致，他们对“末后的日子”的界定，比对预言宣讲之时的界定更为具体。作为这一现象的例证，《启示录》十八章的天使，过去并且现在都由《启示录》十章的天使所预表。两者在降临时，都使全地因其荣耀而发光。怀爱伦姐妹在《早期著作》一书中指出了第一位天使。
“Jesus commissioned a mighty angel to descend and warn the inhabitants of the earth to prepare for His second appearing. As the angel left the presence of Jesus in heaven, an exceedingly bright and glorious light went before him. I was told that his mission was to lighten the earth with his glory and warn man of the coming wrath of God.” Early Writings, 245.
耶稣差遣一位大能的天使降下，警告地上的居民为祂第二次降临作预备。当那天使在天上离开耶稣的面前时，有一道极其明亮而荣耀的光走在他前面。我蒙指示，他的使命是以他的荣耀照亮全地，并警告人类神的忿怒将要临到。《早期著作》，第245页。
That angel of Revelation eighteen descended on September 11, 2001. It had been typified by the angel that descended on August 11, 1840. In Isaiah chapter six, Isaiah is shown the temple in heaven and God’s glory. In verse three of chapter six it identifies that the whole earth is full of God’s glory. That happens when the angel of Revelation eighteen descends.
启示录第十八章的那位天使于2001年9月11日降临。这件事曾由1840年8月11日所降临的那位天使所预表。以赛亚书第六章中，以赛亚看见了天上的圣殿和上帝的荣耀。第六章第三节指出，全地充满了上帝的荣耀。这在启示录第十八章的天使降临时发生。
And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. Revelation 18:1.
此后，我看见另有一位大有权柄的天使从天降下，地就因他的荣耀发光。启示录 18:1。
Verse three of Isaiah six identifies the same history.
以赛亚书第六章第三节指出的是同一段历史。
And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. Isaiah 6:3.
他们彼此呼喊说：“圣哉！圣哉！圣哉！万军之耶和华；全地都充满他的荣耀。”以赛亚书 6:3。
Sister White brings Isaiah’s vision of the sanctuary together with the movement of Revelation eighteen.
怀爱伦姐妹把以赛亚的圣所异象与启示录第十八章的运动结合起来。
“The seraphim before the throne are so filled with reverential awe in beholding the glory of God that they do not for an instant look upon themselves with self-complacency, or in admiration of themselves or one another. Their praise and glory are for the Lord of Hosts, who is high and lifted up, and the glory of whose train fills the temple. As they see the future, when the whole earth shall be filled with his glory, the triumphant song of praise is echoed from one to another in melodious chant, ‘Holy, holy, holy, is the Lord of Hosts.’ They are fully satisfied to glorify God; and in his presence, beneath his smile of approbation, they wish for nothing more. In bearing his image, in doing his service and worshiping him, their highest ambition is fully reached.
在宝座前的撒拉弗因仰望上帝的荣耀而充满肃穆的敬畏，以至于他们片刻也不会以自满的眼光看自己，也不会赞叹自己或彼此。他们的赞美和荣耀都归于万军之耶和华——祂至高且被高举，祂衣裳下摆的荣光充满圣殿。当他们看见将来，全地都要充满祂的荣耀时，那凯旋的赞歌便在他们之间以和谐的吟唱彼此呼应：“圣哉！圣哉！圣哉！万军之耶和华。”他们以荣耀上帝为全然的满足；在祂面前，在祂赞许的笑容之下，他们别无他求。在带着祂的形象、事奉祂并敬拜祂之中，他们最高的志向便完全实现。
“The vision given to Isaiah represents the condition of God’s people in the last days.” Review and Herald, December 22, 1896.
上帝赐给以赛亚的异象，反映了末后日子里上帝子民的状况。 《评论与号角》，1896年12月22日。
John in Revelation chapter ten and also in chapter eighteen, and with Isaiah in chapter six and including the commentary of Sister White, place all these illustrations of the earth being lightened with God’s glory at the same point in history. The whole earth witnessed the events that took place on September 11, 2001. The progressive history of the Millerite movement that concluded in 1863, typified the history when the mighty angel of Revelation eighteen descends with the history associated with the angel that descended in Revelation chapter ten. With these opening premises in place, we will return to the testing process represented in Numbers chapter fourteen. After Moses interceded for the rebels that wished to return to Egypt and stone Joshua and Caleb, God accepts Moses’ intercession.
约翰在启示录第十章和第十八章的记述，连同以赛亚书第六章，以及怀爱伦姐妹的评注，都把这些关于大地被上帝的荣耀照亮的描绘置于历史上的同一时点。全世界都见证了发生在2001年9月11日的事件。至1863年结束的米勒派运动的渐进历史，预表了当启示录第十八章那位有大权柄的天使降下，并伴随着启示录第十章降下之天使所关联的历史一同展开之时的那段历史。在确立了这些初步前提之后，我们将回到民数记第十四章所呈现的考验过程。在摩西为那些想要回埃及并要用石头打死约书亚和迦勒的叛逆者代求之后，上帝接受了摩西的代求。
And the Lord said, I have pardoned according to thy word: But as truly as I live, all the earth shall be filled with the glory of the Lord. Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice; Surely they shall not see the land which I sware unto their fathers, neither shall any of them that provoked me see it: But my servant Caleb, because he had another spirit with him, and hath followed me fully, him will I bring into the land whereinto he went; and his seed shall possess it. Numbers 14:20–24.
耶和华说：我照你的话赦免了他们；但我指着我的永生起誓，全地必被耶和华的荣耀充满。因为凡看见我的荣耀和我在埃及与旷野所行神迹的人，到如今已经十次试探我，仍不听从我的话；他们必不得看见我曾起誓要赐给他们列祖的那地；凡惹我发怒的，一个也不得看见。惟有我的仆人迦勒，因他另有不同的灵，并且专心跟从我，我必带他进入他曾去过的那地；他的后裔必得那地为业。民数记14:20-24
The history represented here in Numbers fourteen is the final test for ancient Israel and their failure secured for them death in the wilderness over the following forty years. The history is directly associated with Revelation eighteen for God there proclaimed that “as truly as” God lives “all the earth shall be filled with the glory of the Lord.” It’s a very strong statement that God places in this historical record, and in so doing He emphasizes that the history represented in Numbers chapters thirteen and fourteen, pointed forward to the mighty movement of the angel of Revelation eighteen. Because Revelation eighteen is the end of the remnant people of God, the beginning of the remnant people of God is also illustrated in the passage we are considering in the book of Numbers.
民数记第十四章所呈现的这段历史，是对古代以色列的最后一次考验；他们的失败使他们在随后的四十年里注定死在旷野。这段历史与启示录第十八章直接相关，因为神在那里宣告：“正如神确实活着，全地都要充满主的荣耀。”这是神放在这段历史记录中的一个非常有力的声明，由此祂强调，民数记第十三、十四章所呈现的历史指向启示录第十八章那位天使的强大运动。由于启示录第十八章是神余民的终结阶段，我们在民数记所考察的这段经文中也同样看到了神余民的开端。
On August 11, 1840, at the fulfillment of a prophecy of Islam of the second woe, the former chosen covenant people were tested by the message of Elijah that had just been proven to be correct.
1840年8月11日，当与伊斯兰有关的第二个祸灾的预言应验时，先前被拣选的约民受那则刚刚被证实为正确的以利亚信息的考验。
On September 11, 2001, at the fulfillment of a prophecy of Islam of the third woe, the former chosen covenant people marked the beginning of the judgment of the living as the message of Elijah that had just been proven to be correct.
2001年9月11日，随着伊斯兰教关于第三样祸灾的预言应验，昔日被拣选立约的子民以刚被证实为正确的以利亚信息标志了活人审判的开始。
The Elijah message of the Millerite history was set within the context of prophetic time. The Elijah message on September 11, 2001 was set within the context of the repetition of history. September 11, 2001 repeated the history of August 11, 1840 for both dates represent a fulfillment of a prophecy of Islam, and both mark the descent of the angel, that Sister White said is “no less a personage than Jesus Christ.” Though Sister White never says the angel of Revelation eighteen “was no less a personage than Jesus Christ” as she does of the angel of Revelation ten, the angel of Revelation eighteen lightens the earth with “his” glory, and the Scriptures are clear that it is the glory of Jesus Christ that lightens the earth.
米勒派历史中的以利亚信息是置于预言时期的背景之中。2001年9月11日的以利亚信息是置于历史重演的背景之中。2001年9月11日重演了1840年8月11日的历史，因为这两个日期都代表着一则有关伊斯兰的预言的应验，并且二者都标志着那位天使的降临，怀爱伦说他“不是别人，正是耶稣基督”。尽管怀爱伦并未像她对于启示录第十章的那位天使那样，说启示录第十八章的那位天使“不是别人，正是耶稣基督”，但启示录第十八章的天使使全地因“他的”荣耀发光，而圣经清楚表明，使全地发光的是耶稣基督的荣耀。
The instrument of judgment that brought about the test of the Protestants in the beginning was the Millerite movement as represented by Elijah. The instrument of judgment that brings about the test of Seventh-day Adventism at the end is the Elijah movement as represented by the one hundred and forty-four thousand. The symbol of Elijah has more than one meaning, and though he represents Miller and the Millerite movement, he also represents the one hundred and forty-four thousand.
在起初，使新教徒接受考验的审判工具，是以利亚所代表的米勒派运动。 在末后，使基督复临安息日会接受考验的审判工具，是以十四万四千人为代表的以利亚运动。 以利亚这个象征具有不止一种含义；他虽代表米勒和米勒派运动，也代表十四万四千人。
“Moses upon the mount of transfiguration was a witness to Christ’s victory over sin and death. He represented those who shall come forth from the grave at the resurrection of the just. Elijah, who had been translated to heaven without seeing death, represented those who will be living upon the earth at Christ’s second coming, and who will be ‘changed, in a moment, in the twinkling of an eye, at the last trump;’ when ‘this mortal must put on immortality,’ and ‘this corruptible must put on incorruption.’ 1 Corinthians 15:51-53. Jesus was clothed with the light of heaven, as He will appear when He shall come ‘the second time without sin unto salvation.’ For He will come ‘in the glory of His Father with the holy angels.’ Hebrews 9:28; Mark 8:38. The Saviour’s promise to the disciples was now fulfilled. Upon the mount the future kingdom of glory was represented in miniature,—Christ the King, Moses a representative of the risen saints, and Elijah of the translated ones.” The Desire of Ages, 412.
在变像山上的摩西，见证了基督战胜罪恶与死亡。他代表那些将在义人复活时从坟墓中出来的人。以利亚未曾见死就被接升天，他代表在基督第二次降临时仍活在地上的人；他们将“就在一霎时，眨眼之间，号筒末次吹响的时候”被改变；那时，“这必死的必须穿上不死”，“这必朽坏的必须穿上不朽坏”。（哥林多前书 15:51-53）耶稣披戴天上的光辉，正如他将要再来时所显现的——“第二次显现，与罪无关，乃是为拯救”。因为他要“在他父的荣耀里同圣天使降临”。（希伯来书 9:28；马可福音 8:38）救主对门徒的应许此时已经应验。在山上，未来荣耀的国度以缩影的方式展现出来：基督为王，摩西为复活圣徒的代表，以利亚为那些被接升天之人的代表。——《历代愿望》，412 页。
The covenant people that are passed by are the majority of ten to two. Many are called, but few are chosen. The failure of the tenth test was based upon whether the evil report, or the good report of the Promised Land was rejected or accepted. Thus, the history here illustrated demonstrates that victory or defeat in the progressive testing history is premised upon a choice of two methodologies that interpret the same information.
被撇下的立约子民是多数，比例为十比二。被召的人多，选上的人少。第十次考验的失败，乃在于他们对应许之地的恶报告或好报告，是拒绝还是接受。因此，这里所展示的历史表明，在逐步推进的考验历史中，胜败取决于在两种解释同一信息的方法之间所作的选择。
All twelve spies saw the Promised Land, but two different conclusions were drawn concerning what the Promised Land represented. One report was motivated by human fear the other by faith. One manifested a desire to reject the leading of God and return to Egyptian slavery and the other report manifested a desire to trust the leading of God and move forward into the Promised Land.
十二个探子都看见了应许之地，但他们对应许之地所代表的意义得出了两种不同的结论。一份报告出于人的恐惧，另一份则出于信心。前者表现出要拒绝神的带领、回到埃及的奴役之下的意愿；而后者则表现出要信靠神的带领，向前进入应许之地的愿望。
In the Millerite movement, the majority also chose to return to the bondage of Babylon and become her daughters, and this was the manifestation of their decision to reject the prophetic message of the first angel. The faithful Millerites chose to follow the prophetic message of the first angel, even after the apparent failure at the first disappointment in the spring of 1844. The history of Numbers sets forth two different “reports” of the twelve spies, representing two different analyses of the same prophetic message. In 1863, Laodicean Adventism did not accept a prophetic message, they rejected a formerly established prophetic message. In 1863, Laodicean Adventism returned to and accepted the biblical methodology that opposed William Miller throughout his ministry. Those that rejected the prophetic message and desired to return to bondage were typified by the rebels of Numbers fourteen, who ultimately died in the wilderness.
在米勒派运动中，大多数人也选择回到巴比伦的奴役之下，并成为她的众女儿，这正是他们决定拒绝第一位天使的预言信息的体现。忠实的米勒派信徒则选择跟从第一位天使的预言信息，即便在1844年春季第一次失望表面看来的失败之后仍是如此。民数记的历史提出了关于十二探子的两个不同“报告”，代表对同一预言信息的两种不同解读。1863年，老底嘉式复临主义并不是接受了一条预言信息，而是拒绝了一条先前已经确立的预言信息。1863年，老底嘉式复临主义回到并接受了在威廉·米勒整个事工期间一直反对他的那套圣经研究方法。那些拒绝预言信息并渴望回到奴役之下的人，被民数记十四章的叛逆者所预表；他们最终都死在旷野。
The number ten, when considered as a symbol, as with all symbols has more than one meaning. Its symbolic meaning must be understood by the context of the passage where it is located. “Ten” as a symbol can represent persecution. It can represent a test. It can represent the ten-fold union of the kings of Europe, the northern tribes of Israel and the United Nations. In the church of Smyrna God’s people were to have tribulation for ten days.
数字十，当被视为一种符号时，像所有符号一样，具有不止一种含义。它的象征意义必须根据它所在段落的语境来理解。“十”作为符号可以代表迫害。它可以代表一次考验。它可以代表欧洲诸王、以色列的北方各支派以及联合国的十重联合。在士每拿的教会中，神的子民将要经历十天的患难。
Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life. Revelation 2:10.
你将要受的那些事，不要害怕；看哪，魔鬼要把你们当中的一些人关进监狱，为要试炼你们；你们将要经历十天的患难。你要至死忠心，我就赐给你生命的冠冕。启示录 2:10
The historians point to the persecution carried out by Diocletian in the history of Smyrna, for that being the most severe persecution of Smyrna’s history, and it lasted ten years. Other historians identify ten different persecutions in the history of Smyrna. Either way, they were carried out by Imperial Rome, which in Daniel seven is represented by ten horns. Those ten kings were the kings, typified by Ahab who committed fornication with the papacy, and were the tool of persecution the papacy used to accomplish the slaughter during the Dark Ages. “Ten” represents the state power that accomplishes the persecution for Jezebel. In Daniel chapter one “ten” symbolizes a testing period.
历史学家指出，在士每拿的历史中，戴克里先所发动的逼迫是最为严酷的一次，持续了十年。另有历史学家认为，士每拿的历史中共有十次不同的逼迫。无论如何，这些逼迫都是由罗马帝国实施的；在《但以理书》第七章中，罗马帝国以“十角”来代表。那十位王，正是以亚哈为典型、与教皇权行淫的君王，并且成为教皇权在黑暗时代实施屠杀的逼迫工具。“十”代表为耶洗别施行逼迫的国家权力。在《但以理书》第一章中，“十”象征一个试验期。
Prove thy servants, I beseech thee, ten days; and let them give us pulse to eat, and water to drink. Then let our countenances be looked upon before thee, and the countenance of the children that eat of the portion of the king’s meat: and as thou seest, deal with thy servants. So he consented to them in this matter, and proved them ten days. And at the end of ten days their countenances appeared fairer and fatter in flesh than all the children which did eat the portion of the king’s meat. Daniel 1:12–15.
求你试验你的仆人们十天，给我们素菜吃、白水喝。然后请在你面前察看我们的面貌，也察看那些吃王膳的少年人的面貌；你看怎样好，就怎样待你的仆人们。于是他就应允了他们这件事，试验他们十天。十天期满时，见他们的面貌比所有吃王膳的少年人更俊美，身体也更丰润。但以理书 1:12-15。
In Numbers fourteen ancient Israel had provoked God ten times, representing ten tests over a period of time.
在民数记第十四章中，古代以色列人曾十次惹神发怒，这代表他们在一段时间内对神进行了十次试探。
But as truly as I live, all the earth shall be filled with the glory of the Lord. Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice. Numbers 14:21, 22.
然而我指着我的永生起誓：全地必被耶和华的荣耀充满。因为凡看见过我的荣耀和我在埃及并在旷野所行的神迹的人，竟这十次试探我，仍不听从我的话。民数记 14:21、22。
If you were to search the internet for the understanding of what specific rebellions represent the nine rebellions or failed tests from the deliverance at the Red Sea until the tenth test you will find a few variations of which of the failures of ancient Israel should be marked as one of those ten tests. I contend that the Red Sea deliverance that has been specifically identified as lining up with October 22, 1844, is the beginning of the ten tests, and therefore the place to begin counting the tests that arose from 1844 to 1863. There had been a progressive testing process that began in 1798 when the book of Daniel was unsealed, and that process covered the history of the first and second angel’s messages that concluded at the arrival of the third angel on October 22, 1844.
如果你在互联网上查找，想了解从红海得拯救之后直到第十次试验之间，哪些具体的叛逆构成那九次叛逆或失败的考验，你会发现对于古代以色列的哪些失败应被计入这十次试验，存在若干不同的说法。我主张，被明确认定与1844年10月22日相对应的红海拯救，是十次试验的起点，因此也是从1844年至1863年间出现的那些试验开始计数之处。在此之前，自1798年《但以理书》的封印被揭开起，就有一个渐进的考验过程；这一过程涵盖了第一位和第二位天使信息的历史，并在1844年10月22日第三位天使的到来时告一段落。
“In Minneapolis God gave precious gems of truth to His people in new settings. This light from heaven by some was rejected with all the stubbornness the Jews manifested in rejecting Christ, and there was much talk about standing by the old landmarks. But there was evidence they knew not what the old landmarks were. There was evidence and there was reasoning from the word that commended itself to the conscience; but the minds of men were fixed, sealed against the entrance of light, because they had decided it was a dangerous error removing the ‘old landmarks’ when it was not moving a peg of the old landmarks, but they had perverted ideas of what constituted the old landmarks.
在明尼阿波利斯，上帝以新的呈现将珍贵的真理宝石赐给祂的子民。这从天而来的亮光被一些人像犹太人拒绝基督时那样顽固地拒绝，并且关于要坚守‘古旧地标’的议论甚多。但有证据表明，他们并不知道‘古旧地标’是什么。有证据，也有出自圣言、能使良心信服的推理；然而人的心思已僵化，被封闭，不让亮光进入，因为他们认定移除‘古旧地标’是危险的错误，其实并没有挪动‘古旧地标’的一根桩；问题在于他们对什么才构成‘古旧地标’抱有被歪曲的观念。
“The passing of the time in 1844 was a period of great events, opening to our astonished eyes the cleansing of the sanctuary transpiring in heaven, and having decided relation to God’s people upon the earth, [also] the first and second angels’ messages and the third, unfurling the banner on which was inscribed, ‘The commandments of God and the faith of Jesus.’ One of the landmarks under this message was the temple of God, seen by His truth-loving people in heaven, and the ark containing the law of God. The light of the Sabbath of the fourth commandment flashed its strong rays in the pathway of the transgressors of God’s law. The nonimmortality of the wicked is an old landmark. I can call to mind nothing more that can come under the head of the old landmarks. All this cry about changing the old landmarks is all imaginary.” The 1888 Materials, 518.
1844年时辰过去之时，是一个大事迭起的时期，向我们惊讶的眼目展现了正在天上发生的圣所洁净，这事与地上的神的子民有决定性的关系；[也]展现了第一、第二和第三天使的信息，它们展开了那面旗帜，其上铭刻着：“神的诫命和耶稣的信心”。在这信息之下的一块地标，是神的殿——这殿在天上被他爱真理的子民所看见——以及盛有神律法的约柜。第四条诫命之安息日的亮光，把它强烈的光芒投射在违犯神律法者的道路上。恶人没有不朽性，是一块古老的地标。我想不出还有什么可以归入“旧地标”的范畴。所有关于改变旧地标的叫嚷纯属想象。《1888资料》，518。
On October 22, 1844 the third angel arrived with a message in his hand.
1844年10月22日，第三位天使到来，他手中拿着一则信息。
“As the ministration of Jesus closed in the holy place, and He passed into the holiest, and stood before the ark containing the law of God, He sent another mighty angel with a third message to the world. A parchment was placed in the angel’s hand, and as he descended to the earth in power and majesty, he proclaimed a fearful warning, with the most terrible threatening ever borne to man.” Early Writings, 254.
“当耶稣在圣所中的事工结束，他进入至圣所，站在盛放上帝律法的约柜前时，他又差遣一位大能的天使，将第三个信息带给世界。天使手中拿着一卷羊皮纸，当他带着权能与威严降临地上时，他宣告了一个可畏的警告，伴随着有史以来临到人类的最可怕的威吓。”《早期著作》，第254页。
On October 22, 1844 an angel descended with a parchment in his hand that God’s people were to eat. The “landmarks” doctrines that are then identified are to either be eaten and accepted or rejected and not eaten. When the third angel arrived with the parchment in his hand, the message within the parchment represented six testing truths. Those six tests were identified as the “passing of time,” representing the twenty-three hundred year prophecy; the judgment, represented as “the cleansing of the sanctuary”; the three angel’s messages; “the law of God”; “the Sabbath”; and the state of the dead as represented as the “nonimmortality of the soul.”
1844年10月22日，一位天使降临，手中拿着一张羊皮纸，要上帝的子民吃下。随后被辨识出来的“界碑”教义，要么被吃下并接受，要么被拒绝而不吃。当第三位天使手里拿着那张羊皮纸来到时，羊皮纸中的信息代表六项考验性的真理。这六项考验被界定为：“时间的推移”，代表两千三百年的预言；“审判”，以“圣所的洁净”来表述；三位天使的信息；“上帝的律法”；“安息日”；以及死者的状态，表述为“灵魂并非不朽”。
Those six truths are of course interrelated, but they individually were identified as landmarks. Some may not wish to include the passing of time in this list, but obviously many rejected the truth that October 22, 1844 was a genuine fulfillment of prophecy. They failed that test, which of course prevented them from struggling with the tests that followed. God’s testing process has been repeatedly established as a progressive process that requires victory over the test you are first given, before you can be involved with the following test.
那六条真理当然彼此相关，但它们各自都被认定为里程碑。有些人也许不愿把时间的推移列入这份清单，但显然，许多人拒绝那一真理，即1844年10月22日是预言的真实应验。他们没有通过那一项考验，这当然也使他们无法去面对随后而来的考验。上帝的考验过程一再被证实是一个循序渐进的过程：你必须先在最先交给你的考验上得胜，才能参与随后的考验。
“When we began to present the light on the Sabbath question, we had no clearly defined idea of the third angel’s message of Revelation 14:9–12. The burden of our testimony as we came before the people was that the great second advent movement was of God, that the first and second messages had gone forth, and that the third was to be given. We saw that the third message closed with the words: ‘Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.’ And we as clearly saw as we now see that these prophetic words suggested a Sabbath reform; but as to what the worship of the beast mentioned in the message was, or what the image and the mark of the beast were, we had no defined position.
当我们开始提出关于安息日问题的亮光时，我们对启示录14:9-12中第三位天使的信息还没有清晰明确的认识。我们来到众人面前作见证时，我们见证的重点是：伟大的第二次复临运动是出于上帝，第一位和第二位天使的信息已经传出，第三位天使的信息将要传扬。我们看到第三位天使的信息以这样的话结束：“圣徒的忍耐就在此；他们是守上帝诫命、和耶稣真道的。”而且我们当时就像现在一样清楚地看出，这些预言的话语暗示了一场安息日改革；但是，至于信息中所说的拜兽究竟指什么，兽的像和兽的印记是什么，我们并没有明确的立场。
“God by His Holy Spirit let light shine forth upon His servants, and the subject gradually opened to their minds. It required much study and anxious care to search it out, link after link. By care, anxiety, and incessant labor has the work moved on until the great truths of our message, a clear, connected, perfect whole, have been given to the world.
上帝藉着祂的圣灵，使光照耀在祂的仆人身上，这课题便逐渐在他们心中展开。要把它查明，需要大量的研究与殷切的谨慎，一环接一环地加以寻索。凭着谨慎、挂虑和不懈的劳作，这项工作才得以前进，直到我们信息中的伟大真理——一个清晰、连贯、完备的整体——被传给了世界。
“I have already spoken of my acquaintance with Elder Bates. I found him to be a true Christian gentleman, courteous and kind. He treated me as tenderly as though I were his own child. The first time he heard me speak, he manifested deep interest. After I had ceased speaking, he arose and said: ‘I am a doubting Thomas. I do not believe in visions. But if I could believe that the testimony the sister has related tonight was indeed the voice of God to us, I should be the happiest man alive. My heart is deeply moved. I believe the speaker to be sincere, but cannot explain in regard to her being shown the wonderful things she has related to us.’
我已经谈到过我与贝茨长老的相识。我发现他是一位真正的基督徒绅士，彬彬有礼，待人和善。他待我温柔备至，仿佛我是他自己的孩子。他第一次听我讲话时，表现出浓厚的兴趣。我讲完之后，他站起来说：“我是个多疑的多马。我不相信异象。但如果我能够相信这位姊妹今晚所述的见证确实是神对我们说话的声音，我就会成为世上最快乐的人。我的心深受感动。我相信这位发言者是真诚的，但对于她如何蒙启示而得见她向我们所述的那些奇妙之事，我无法解释。”
“A few months after my marriage, I attended, with my husband, a Conference at Topsham, Maine, at which Elder Bates was present. He did not then fully believe that my visions were of God. That meeting was a season of much interest. The Spirit of God rested upon me; I was wrapped in a vision of God’s glory, and for the first time had a view of other planets. After I came out of vision, I related what I had seen. Elder B. then asked if I had studied astronomy. I told him I had no recollection of ever looking into an astronomy. Said he: ‘This is of the Lord.’ I never before saw him so free and happy. His countenance shone with the light of heaven, and he exhorted the church with power.” Testimonies, volume 1, 78–80.
“婚后几个月，我与丈夫一同在缅因州托普瑟姆参加了一次会议，贝茨长老也在场。他那时还不完全相信我的异象出于上帝。那次聚会极为引人注目。上帝的灵降在我身上；我被上帝荣耀的异象所环绕，并且第一次看见了其他行星。我从异象中出来后，把我所看见的都述说了出来。贝茨长老随即问我是否学过天文学。我告诉他，我不记得自己曾经看过任何天文学书籍。他说：‘这是出于主的。’我从未见过他如此自由而喜乐。他的面容焕发着天上的光辉，他大有能力地劝勉教会。” 《证言》第一卷，第78-80页。
Certainly, all these doctrinal tests are interconnected, but they are also tests that can be isolated, and they were progressively opened up to God’s servants. There are many churches who observe the seventh-day Sabbath, but who reject the message of the three angels. They reject the truth that judgment began on October 22, 1844, but still observe the Sabbath. These doctrinal tests are interconnected but represent six specific tests.
当然，这些教义性的考验彼此关联，但它们也可以被单独看待，并且它们是逐步向神的仆人开启的。有许多教会遵守第七日安息日，却拒绝三位天使的信息。他们拒绝审判在1844年10月22日开始这一真理，但仍然守安息日。这些教义性的考验彼此关联，却代表六项具体的考验。
As just illustrated by Joseph Bates, the sea captain that was fully familiar with astronomy accepted the Spirit of Prophecy, which he had previously rejected. In December of 1844, Ellen White received her first vision and the seventh test arrived in the movement.
正如约瑟夫·贝茨的例子所示，这位对天文学非常熟悉的海船船长接受了他先前所拒绝的“预言之灵”。1844年12月，艾伦·怀特领受了她的第一个异象，第七个考验也临到了这场运动。
“The Bible must be your counselor. Study it and the testimonies God has given; for they never contradict his Word. If the Testimonies speak not according to the word of God, reject them. Christ and Belial cannot be united.” Selected Messages, book 3, 33.
“圣经必须成为你的指南。要研读它和上帝所赐的证言；因为它们从不与祂的话语相矛盾。若这些证言不按上帝的话说，就把它们弃绝。基督与彼列不能联合。”——《信息选集》第三册，33页。
Shortly after the great disappointment Sister White endorsed an article which identified Christ moving from the holy place into the Most Holy Place on October 22, 1844. She recommended the publication to “every saint.”
在大失望之后不久，怀特姐妹认可了一篇文章，该文指出基督于1844年10月22日从圣所进入至圣所。她向“每一位圣徒”推荐了这份出版物。
“I believe the Sanctuary, to be cleansed at the end of the 2300 days, is the New Jerusalem Temple, of which Christ is a minister. The Lord shew me in vision, more than one year ago, that Brother Crosier had the true light, on the cleansing of the Sanctuary, &c; and that it was his will, that Brother C. should write out the view which he gave us in the Day-Star, Extra, February 7, 1846. I feel fully authorized by the Lord, to recommend that Extra, to every saint.” A Word to the Little Flock, 12.
“我相信，在二千三百日结束时要被洁净的圣所，就是新耶路撒冷的圣殿，基督在其中供职。主在一年多以前的异象中指示我，Crosier弟兄在关于圣所洁净等事上得着了真光；并且这是主的旨意，要C.弟兄把那见解写出来，他已在1846年2月7日的Day-Star, Extra中向我们发表了那见解。我深感蒙主充分授权，可以把那一期Extra推荐给每一位圣徒。” 给小群的话，12。
Her endorsement was of Crosier’s description of Christ’s movement to the Most Holy Place, but the article contained several erroneous teachings, including apostate Protestantism’s teaching that the “daily” in the book of Daniel represented Christ’s ministry. She therefore penned a clarification that first was published in 1850 and then later included in the book Early Writings. There she identified that “those who gave the judgment hour cry had the correct view of the ‘daily’.”
她的认可针对的是 Crosier 对基督进入至圣所的描述，但该文章包含若干错误的教导，其中包括背道的新教的教导，即认为但以理书中的“daily”代表基督的事工。因此，她撰写了一份澄清，最初发表于1850年，后来收入《早期著作》一书。在那里她指出：“发出审判时辰呼声的人对‘daily’的看法是正确的。”
“Then I saw in relation to the ‘daily’ (Daniel 8:12) 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 in the confusion since 1844, other views have been embraced, and darkness and confusion have followed.” Early Writings, 74.
“然后我看见，关于‘常献的’（但以理书8:12），‘祭’这个词是人凭自己的智慧添上的，并不属于经文；而主已将关于它的正确看法赐给那些发出‘审判之时’呼声的人。合一尚存之时，即1844年以前，几乎所有人都在‘常献的’的正确看法上意见一致；但自1844年以来的混乱中，人们接受了其他看法，黑暗与混乱也随之而来。”《早期著作》，74。
The subject of “the daily” in the book of Daniel became a symbol of Adventism’s return to the methodology of apostate Protestantism in the early part of the twentieth century, and today the correct Millerite understanding of “the daily” has been rejected by the theologians of Adventism. It has been rejected, in spite of Sister White clearly identifying that the Millerites were correct in identifying “the daily” as the satanic power of paganism. They rejected the truth of “the daily” not only in contradiction of her inspired endorsement that the Millerites understanding was correct, but also in direct contradiction of her straightly identifying that the false doctrine that teaches that “the daily” represents Christ’s sanctuary ministry was delivered by “angels that were expelled from heaven!”
《但以理书》中“常献的”的主题，在二十世纪初成了一个象征，象征着复临运动回归叛教新教的方法论；而如今，复临运动中的神学家已经拒绝了米勒派对“常献的”的正确理解。尽管怀爱伦姐妹明确指出，米勒派把“常献的”认作异教的撒但权势是正确的，这一点仍被拒绝。他们对“常献的”之真理的拒绝，不仅违背了她受启示的认可——即米勒派的理解是正确的——也直接违背了她的明言：那种把“常献的”说成是基督在圣所职事的错误教义，是由“被逐出天上的天使”所传达的！
“And there was Brother Daniells, whose mind the enemy was working; and your mind and Elder Prescott’s mind were being worked by the angels that were expelled from heaven.” Manuscript Releases, volume 20, 17.
“还有丹尼尔斯弟兄，仇敌正在他心里作工；而在你和普雷斯科特长老的心里作工的，是那些从天上被赶出来的天使。” 《文稿发布》，第20卷，17。
Her profound rejection of what Adventism now uses as one of its “dishes of fables” was so severe, because Daniells and Prescott took a symbol of satanic power (paganism) and assigned that symbol to Christ’s (His sanctuary ministry). This makes eight doctrinal tests.
她对复临主义如今当作其“寓言的菜肴”之一的那一事物的拒斥之所以如此强烈，是因为Daniells和Prescott把一个撒但权势的象征（异教）归于基督（祂在圣所中的事工）。这就使教义考验达到了八项。
The ninth test in the history leading to 1863 is the production of the second table of Habakkuk in 1850. The 1843 pioneer chart was produced in 1842, and is only called the 1843 chart because it predicted Christ’s return in 1843. The command to produce a second table of Habakkuk was given to Sister White in 1850. The production of Habakkuk’s two tables link the history of the first and second angels to the history of the third. In her grandson’s biography of her life and work, he provides an overview of the events that led to the production of the 1850 chart. He does so by selecting relevant comments of Sister White and adds his commentary in the overview.
通向1863年的历史中的第九个考验，是1850年制作哈巴谷的第二张表。1843年先驱图表是在1842年制作的，它之所以被称为1843年图表，仅仅是因为它预言基督将在1843年再来。制作哈巴谷第二张表的命令在1850年被给予怀爱伦姐妹。哈巴谷的两张表的制作把第一位和第二位天使的历史与第三位天使的历史联系起来。在她孙子为她的生平与工作撰写的传记中，他概述了促成1850年图表制作的事件。他通过选取怀爱伦姐妹的相关评语，并在概述中加入自己的评论来做到这一点。
“On our return to Brother Nichols’ the Lord gave me a vision and showed me that the truth must be made plain upon tables and it would cause many to decide for the truth by the third angel’s message, with the two former being made plain upon tables.—Letter 28, 1850.
当我们回到尼科尔斯弟兄那里时，主赐给我一个异象，并指示我：真理必须在图表上清楚地呈现；这样，借着第三位天使的信息，将使许多人决定站在真理一边，而前两位天使的信息也同样在图表上被清楚地说明。——1850年，第28封信。
“In this vision she was also shown that which would give James White courage to continue publishing:
在这次异象中，她还看见了那将使詹姆斯·怀特有勇气继续出版的事物：
“I also saw it was as necessary for the paper to be published as for the messengers to go, for the messengers need a paper to carry with them containing present truth to put in the hands of those that hear, and then the truth would not fade from the mind. And that the paper would go where the messengers could not go.—Ibid.
我也看见，出版报纸与差遣使者同样必要，因为使者需要随身携带一份载有现今真理的报纸，好把它交到那些听见的人手中，如此真理就不致从他们的心中淡忘。而且这份报纸还能到达使者无法到达的地方。——同上
“Work on the new chart was begun at once, and opportunity was given to tell the brethren about it in the issue of Present Truth that James got out the next month:
新图表的制作立刻开始了，并且在詹姆斯于下个月出版的《Present Truth》那一期上，得以把这件事告诉弟兄们：
“The Chart. A chronological chart of the visions of Daniel and John, calculated to illustrate clearly the present truth, is now being lithographed under the care of Brother Otis Nichols, of Dorchester, Massachusetts. Those who teach the present truth will be greatly aided by it. Further notice of the chart will be given hereafter.—Present Truth, November, 1850.
图表。为清楚阐明现今真理而设计、按时间顺序编制的但以理和约翰异象图表，现正由马萨诸塞州多切斯特的奥蒂斯·尼科尔斯弟兄负责石版印刷。传讲现今真理的人将大受其益。关于该图表的进一步通知将于日后发布。——《现今真理》，1850年11月。
“By late January, 1851, the chart was ready and advertised for $2. James White was much pleased with it and offered it free to ‘those whom God has called to give the message of the third angel’ (Review and Herald, January, 1851). Some generous donations had helped meet the expense of publication.” Arthur White, Ellen G. White: The Early Years, volume 1, 185.
“到1851年1月下旬，这张图表已准备就绪，并刊登广告，售价2美元。詹姆斯·怀特对此十分满意，并将其免费提供给‘那些蒙上帝呼召去传扬第三位天使信息的人’（Review and Herald，1851年1月）。一些慷慨的捐款帮助承担了出版费用。” 亚瑟·怀特，《怀爱伦：早年》，第1卷，第185页。
Speaking of the 1843 chart Sister White recorded that it had been directed by God.
提到1843年的图表时，怀特姐妹记载说，那是受上帝指引的。
“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.” Review and Herald, November 1, 1850.
主向我显明，1843年的图表是由他的手指引的，其中任何部分都不应更改；其上的数字正如他所要的那样。他的手覆在其上，掩盖了某些数字中的一个错误，使无人能看见它，直到他的手被挪开。 《评论与先驱》，1850年11月1日。
When recording the light associated with the command to produce another chart in 1850, she provided the same divine endorsement of the 1850 chart as was given concerning the 1843 chart, while also identifying that other charts that were then being produced were not acceptable to the Lord. The command to produce a new chart was incorporated with a command to print a new publication.
在记录与1850年制作另一张图表的命令相关的亮光时，她对1850年图表给予了与先前关于1843年图表所给予的同样的神圣认可，同时也指出，当时正在制作的其他图表不为主所悦纳。制作新图表的命令与印刷一份新出版物的命令一并提出。
“I saw the chart-making business was all wrong. It originated with Brother Rhodes and was followed out by Brother Case. Means has been spent in making charts and forming uncouth disgusting images to represent angels and the glorious Jesus. Such things I saw were displeasing to God. I saw that God was in the publishment of the chart by Brother Nichols. I saw that there was a prophecy of this chart in the Bible, and if this chart is designed for God’s people, if it [is] sufficient for one it is for another, and if one needed a new chart painted on a larger scale, all need it just as much.
我看到制作图表这件事完全是错误的。它起始于Rhodes弟兄，并由Case弟兄照样实行。为了制作图表并塑造粗陋、令人厌恶的形象来代表天使和荣耀的耶稣，已经花费了金钱。我看到这些事使上帝不悦。我看到上帝在Nichols弟兄出版那张图表这件事上。我看到圣经中有关于这张图表的预言；如果这张图表是为上帝的子民而设计的，如果它[是]对一个人足够的，那对另一个人也同样足够；并且如果有人需要一张按更大比例绘制的新图表，那么所有人也同样需要它。
“I saw that it was a restless, uneasy, unsatisfied, ungrateful feeling in Brother Case that desired another chart. I saw that these painted charts had a bad effect upon the congregation. It caused a light, chaffy spirit of ridicule to be in the meeting.
我看出促使他想要另一张图表的，是凯斯弟兄内心那种躁动、不安、不满足、不知感恩的心态。我看出这些绘制的图表对会众产生了不良影响。它使聚会中弥漫起一种轻浮轻佻、带有嘲弄的风气。
“I saw that the charts ordered by God struck the mind favorably, even without an explanation. There is something light, lovely, and heavenly in the representation of the angels on the charts. The mind is almost imperceptibly led to God and heaven. But the other charts that have been gotten up disgust the mind, and cause the mind to dwell more on earth than heaven. Images representing angels look more like fiends than beings of heaven. I saw that the charts had for days and weeks occupied Brother Case’s mind when he should have been seeking heavenly wisdom from God, and should have been growing in graces of the Spirit and the knowledge of the truth.
我看见，上帝所吩咐的图，即使不加解释，也能使人心神悦服。图上对天使的描绘带着一种轻盈、可爱、属天的气息。人的心思几乎在不知不觉间被引向上帝和天国。但那些后来制作出来的其他图却令人心生厌恶，使人的心思更多停留在地上，而非天上。那些用以代表天使的形象看起来更像恶魔，而不是天上的生灵。我看见，这些图数日数周地占据了凯斯弟兄的心思，而他本该向上帝寻求属天的智慧，并在圣灵的恩典和真理的知识上长进。
“I saw that if the means that has been wasted in getting out charts had been spent in getting out the truth clear before the brethren in publishing tracts, etc., it would have done much good and saved souls. I saw that the chart-making business has spread like the fever.” Manuscript Releases, number 13, 359; 1853.
“我看见，如果把那些在印制图表上被浪费掉的经费，用于通过出版小册子等方式把真理清楚地摆在弟兄们面前，就会大有益处，并能拯救灵魂。我看见，制作图表的生意已经像热病一样蔓延开来。”Manuscript Releases，第13卷，第359页；1853年。
She plainly states that “God was in the publishment of the [1850] chart by Brother Nichols,” and that there was “a prophecy [Habakkuk two] of this chart in the Bible.” She also identified that “the charts” [plural; 1843 and 1850] that were “ordered by God struck the mind favorably, even without an explanation.” Habakkuk two commanded the Millerites to make the vision plain upon tables, (in the plural), that he that read the two charts could run to and fro in God’s Word. The divine charts needed no added explanations, as was the case with Uriah Smith’s 1863 counterfeit chart.
她明确指出：“尼科尔斯弟兄出版的[1850]图表之事，有上帝在其中”，并说圣经中有“关于这张图表的一个预言[哈巴谷书第二章]”。她还指出，上帝所吩咐制作的“那些图表”[复数；1843和1850]，即使没有任何解释，也能使人心生好感。哈巴谷书第二章命令米勒派信徒把这异象明明地写在版上（复数），好使阅读这两张图表的人可以在上帝的话语中来回查考。这些出于上帝的图表不需要附加的解释，不像尤赖亚·史密斯1863年的伪造图表那样。
And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. Habakkuk 2:2.
耶和华回答我说：将这异象写下，明明地写在版上，使读的人可以奔跑。哈巴谷书 2:2。
The tenth test is the focus of this article. With the ten tests referenced by Moses in Numbers chapter fourteen the Hebrew scholars and other theologians produce a variation of guesses at which events in the history from the Red Sea deliverance to the rebellion of the ten spies might represent. The rebellion of that history provides a few variations to choose from, but it is certain the tenth test marks the beginning of forty years of death by attrition in the wilderness until all the rebels that were of the age of accountability were dead.
本文的重点是第十次试探。对于摩西在《民数记》第十四章所提到的十次试探，希伯来学者和其他神学家对从红海得拯救到十个探子叛变之间哪些事件可能对应于这十次，提出了各种不同的猜测。那段历史中的叛逆事件也有几种不同的归纳版本可供选择；但可以肯定的是，第十次试探标志着他们在旷野中开始了长达四十年的相继死去，直到所有达到承担责任年龄的叛逆者都死尽为止。
In like manner some may protest over my selection of these ten doctrinal tests, for there may be variations that seem better than what I am here setting forth. That being said, the tenth and final test is as clear as was the rebellion of the ten spies. It was the rejection of the seven times of Leviticus twenty-six. There are several prophetic proofs to uphold this identification.
同样，有人可能会对我选定的这十项教义检验提出异议，因为也许存在一些看起来比我在此提出的更好的变体。不过，第十项也是最后一项检验，像十个探子的叛逆一样清楚明白。那就是对《利未记》二十六章中“七次”的拒绝。有若干先知性的证据可以支持这一认定。
In the next article we will begin to identify those prophetic witnesses that uphold the identification that the seven times of Leviticus twenty-six is the tenth and final failure of Laodicean Adventism.
在下一篇文章中，我们将开始辨识那些预言性的见证，它们支持这样一种认定：利未记二十六章中的“七次”是老底嘉式复临主义的第十次也是最后一次失败。
“When the power of God testifies as to what is truth, that truth is to stand forever as the truth. No aftersuppositions, contrary to the light God has given are to be entertained. Men will arise with interpretations of Scripture which are to them truth, but which are not truth. The truth for this time, God has given us as a foundation for our faith. He Himself has taught us what is truth. One will arise, and still another, with new light which contradicts the light that God has given under the demonstration of His Holy Spirit.
当上帝的大能为何为真理作见证时，那真理就当永远立为真理。任何与上帝所赐之光相违背的后来的假设，都不应予以考虑。会有人兴起，提出他们对圣经的解释；在他们看来是真理，却并非真理。对于现今的时候，上帝已经把真理赐给我们，作为我们信仰的根基。祂亲自教导我们何为真理。将有一个又一个人兴起，声称新的亮光，却与上帝在其圣灵明证之下所赐的亮光相矛盾。
“A few are still alive who passed through the experience gained in the establishment of this truth. God has graciously spared their lives to repeat and repeat till the close of their lives, the experience through which they passed even as did John the apostle till the very close of his life. And the standard-bearers who have fallen in death, are to speak through the reprinting of their writings. I am instructed that thus their voices are to be heard. They are to bear their testimony as to what constitutes the truth for this time.
曾亲身经历这真理确立过程的人中，仍有少数至今尚在世。上帝恩慈地保全了他们的性命，使他们能够一再述说他们所经历的事，直到他们生命的尽头，正如使徒约翰一直做到他生命的尽头那样。那些已经去世的旗手，将通过重印他们的著作继续发声。我蒙指示，他们的声音要以这种方式被听见。他们要作见证，说明什么才是这个时期的真理。
“We are not to receive the words of those who come with a message that contradicts the special points of our faith. They gather together a mass of Scripture, and pile it as proof around their asserted theories. This has been done over and over again during the past fifty years. And while the Scriptures are God’s word, and are to be respected, the application of them, if such application moves one pillar from the foundation that God has sustained these fifty years, is a great mistake. He who makes such an application knows not the wonderful demonstration of the Holy Spirit that gave power and force to the past messages that have come to the people of God.” Selected Messages, book 1, 161.
我们不可接受那些带着与我们信仰的特有要点相矛盾的信息而来之人的话。他们收集大量经文，并把这些作为证据，堆砌在他们所主张的理论周围。过去五十年里，这样的事一再发生。尽管圣经是上帝的话，理当受尊重；然而若在应用时，哪怕只是挪动了上帝这五十年来所扶持之根基中的一根柱石，那样的应用就是大错。这样应用的人并不认识圣灵奇妙的彰显；正是这彰显赋予了以往临到上帝子民的信息以能力与效力。精选信息，第一册，第161页。