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.
那时，必有许多人起来反对南方王；你民中的劫掠者也要自高自大，为要应验那异象，但他们却要跌倒。 但以理书 11:14
The word “doctrine” in the context of Christianity represents the established truths of the Bible. Various professedly Christian organizations possess different sets of what they define as biblical doctrines, but there is only one Truth. The distinction between “absolute truth” and “pluralism” is a subject outside our consideration at this juncture.
在基督教语境下，“教义”一词指圣经中既已确立的真理。各类自称为基督教的组织，各自拥有不同的一套他们所界定为“圣经教义”的内容，但真理只有一个。“绝对真理”与“多元主义”之间的区别，在此刻不在我们的讨论范围之内。
Pilate therefore said unto him, Art thou a king then? Jesus answered, Thou sayest that I am a king. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Every one that is of the truth heareth my voice. Pilate saith unto him, What is truth? And when he had said this, he went out again unto the Jews, and saith unto them, I find in him no fault at all. John 18:37, 38.
彼拉多就对他说：“那么，你是王吗？”耶稣回答：“你说我是王。我为此而生，也为此来到世上，为要为真理作见证。凡属真理的人都听我的声音。”彼拉多对他说：“真理是什么呢？”说了这话，他又出去到犹太人那里，对他们说：“我查不出他有什么罪状。”约翰福音 18:37、38。
Truth is God’s Word; it is His voice and it is Christ Himself.
真理是神的话语；它是祂的声音，也是基督自己。
“We should know for ourselves what constitutes Christianity, what is truth, what is the faith that we have received, what are the Bible rules—the rules given us from the highest authority. There are many who believe without a reason on which to base their faith, without sufficient evidence as to the truth of the matter. If an idea is presented that harmonizes with their own preconceived opinions, they are all ready to accept it. They do not reason from cause to effect, their faith has no genuine foundation, and in the time of trial they will find that they have built upon the sand.
我们要自己明白，什么构成基督教，何为真理，我们所领受的信仰是什么，圣经的准则有哪些——那些从至高权威赐给我们的准则。许多人相信，却没有可以作为其信仰根基的理由，对事情真理也缺乏充分的证据。若有一种观念与他们先入为主的意见相符，他们便欣然接受。他们不由因及果地推理，他们的信仰没有真正的根基，到了试炼的时候，他们会发现自己是建造在沙土上的。
“He who rests satisfied with his own present imperfect knowledge of the Scriptures, thinking this sufficient for his salvation, is resting in a fatal deception. There are many who are not thoroughly furnished with Scriptural arguments, that they may be able to discern error, and condemn all the tradition and superstition that has been palmed off as truth. Satan has introduced own ideas into the worship of God, that he might corrupt the simplicity of the gospel of Christ. A large number who claim to believe the present truth, know not what constitutes the faith that was once delivered to the saints—Christ in you the hope of glory. They think they are defending the old landmarks, but they are lukewarm and indifferent. They know not what it is to weave into their experience and to possess the real virtue of love and faith. They are not close Bible students, but are lazy and inattentive. When differences of opinion arise upon the passages of Scripture, these who have not studied to a purpose and are not decided as to what they believe, fall away from the truth. We ought to impress upon all the necessity of inquiring diligently into divine truth, that they may know that they do know what is truth. Some claim much knowledge, and feel satisfied with their condition, when they have no more zeal for the work, no more ardent love for God, and for souls for whom Christ died, than if they had never known God. They do not read the Bible [in order] to appropriate the marrow and fatness to their own souls. They do not feel that it is the voice of God speaking to them. But, if we would understand the way of salvation, if we would see the beams of the Sun of righteousness, we must study the Scriptures for a purpose, for the promises and prophecies of the Bible shed clear beams of glory upon the divine plan of redemption, which grand truths are not clearly comprehended.” The 1888 Materials, 403.
凡满足于自己目前对圣经不完全的认识，认为这就足以使他得救的人，正陷于致命的欺骗之中。许多人没有被圣经的论据充分装备，因而不能辨别错误，也不能谴责一切冒充为真理的传统与迷信。撒但把他自己的思想引入对上帝的敬拜中，为要败坏基督福音的单纯。许多自称相信现今真理的人，并不明白那一次交付圣徒的真道所构成的是什么——“基督在你们里面，成了荣耀的盼望”。他们以为自己在捍卫古旧地标，然而却不冷不热、冷淡。他们不知道什么叫把爱与信心的真实美德织入自己的经历并真正拥有它。他们不是严谨的圣经学生，反而懒散而漫不经心。当针对圣经经文产生意见分歧时，那些没有有的放矢地研读、在所信之事上也没有定见的人，就离弃了真理。我们当向众人强调殷勤探求神圣真理的必要，使他们知道自己确实知道何为真理。有些人自称学识渊博，对自己的光景感到满足；然而他们对上帝的工作不再有热忱，对上帝以及基督为之而死的灵魂也不再有炽热的爱，就如同他们从未认识过上帝一样。他们并不读圣经，为要把其中的精髓与肥甘据为己有，使自己的心灵得着滋养。他们并不觉得那是上帝对他们说话的声音。但若我们要明白救恩之道，若要看见公义的日头的光线，我们就必须有的放矢地研读圣经；因为圣经中的应许和预言把清晰的荣耀光芒照射在神圣的救赎计划上，而这些宏大的真理并未被清楚领会。《1888资料》，403。
We are required to know what those doctrines are, and how to present, establish and defend those truths.
我们必须知道那些教义是什么，以及如何阐述、确立并捍卫那些真理。
“It does not seem possible to us now that any should have to stand alone; but if God has ever spoken by me, the time will come when we shall be brought before councils and before thousands for his name’s sake, and each one will have to give the reason of his faith. Then will come the severest criticism upon every position that has been taken for the truth. We need, then, to study the word of God, that we may know why we believe the doctrines we advocate. We must critically search the living oracles of Jehovah.” Review and Herald, December 18, 1888.
如今在我们看来，似乎不至于有人要独自站立；然而，若上帝曾藉着我说话，时候将到，我们因他的名的缘故要被带到各样的公会和成千上万的人面前，各人都必须陈明自己信仰的缘由。那时，凡为真理所持守的每一个立场都将遭受最严厉的批评。因此，我们需要研读上帝的话语，好使我们知道我们为什么相信自己所倡导的教义。我们必须严谨地查考耶和华活的圣言。《评论与先驱》，1888年12月18日。
In order to be brought before “thousands” it is evident that some of the defenders of truth in the last days will be forced to defend the truth in a medium such as television or web broadcasts. How else could thousands watch the testimony given by the one hundred and forty-four thousand? The doctrines we advocate identify the basis of our faith.
若要被带到“数千人”面前，很明显，末后的日子里，一些真理的捍卫者将被迫通过诸如电视或网络直播之类的媒介来为真理辩护。否则，数千人又如何能观看那十四万四千人所作的见证呢？我们所主张的教义界定了我们信仰的基础。
“The members of the church will individually be tested and proved. They will be placed in circumstances where they will be forced to bear witness for the truth. Many will be called to speak before councils and in courts of justice, perhaps separately and alone. The experience which would have helped them in this emergency they have neglected to obtain, and their souls are burdened with remorse for wasted opportunities and neglected privileges.” Testimonies, volume 5, 463.
教会的成员将各自经受试炼与考验。他们将被置于那样的境地，被迫为真理作见证。许多人将被召到议会和法院前发言，也许是被单独传唤、孤身一人。那些本可在这紧急关头帮助他们的经验，他们却忽略了去获得；他们的心灵因浪费的机会和所忽略的特权而背负悔恨的重担。《证言》第5卷，第463页。
God’s Word never fails, and therefore if we are to be numbered with the one hundred and forty-four thousand, we must know what believe based upon what is written in God’s Word. Before the testing time arrives when God’s people are forced to explain the doctrines they believe, God allows errors to be introduced in order to force God’s people to critically study His Word.
上帝的话语从不落空。因此，若我们要被列入那十四万四千人的数目，就必须根据上帝的话语中所记载的，知道自己该信什么。在上帝的子民被迫解释他们所信的教义之考验时期来到之前，上帝允许错误被引入，为要迫使祂的子民以批判性的态度查考祂的话语。
“The fact that there is no controversy or agitation among God’s people should not be regarded as conclusive evidence that they are holding fast to sound doctrine. There is reason to fear that they may not be clearly discriminating between truth and error. When no new questions are started by investigation of the Scriptures, when no difference of opinion arises which will set men to searching the Bible for themselves to make sure that they have the truth, there will be many now, as in ancient times, who will hold to tradition and worship they know not what.
在上帝的子民中没有争议或骚动这一事实，不应被视为他们坚守纯正教义的决定性证据。有理由担心，他们可能并未清楚地区分真理与谬误。当对圣经的研究不再引发新的问题，当不再出现足以促使人们为确保自己拥有真理而亲自查考圣经的意见分歧时，如同古时一样，如今也会有许多人固守传统，敬拜自己所不知的。
“I have been shown that many who profess to have a knowledge of present truth know not what they believe. They do not understand the evidences of their faith. They have no just appreciation of the work for the present time. When the time of trial shall come, there are men now preaching to others who will find, upon examining the positions they hold, that there are many things for which they can give no satisfactory reason. Until thus tested they knew not their great ignorance. And there are many in the church who take it for granted that they understand what they believe; but, until controversy arises, they do not know their own weakness. When separated from those of like faith and compelled to stand singly and alone to explain their belief, they will be surprised to see how confused are their ideas of what they had accepted as truth. Certain it is that there has been among us a departure from the living God and a turning to men, putting human in place of divine wisdom.
我蒙指示，许多自称对现今真理有所认识的人，其实并不知道自己所信的是什么。他们不明白自己信仰的根据；他们对现今所当做的工作没有正确的认识。当试炼的时候来到，如今向别人传道的人，在省察自己所持的立场时，将发现有许多事他们给不出令人满意的理由。在这样受试验之前，他们并不知道自己是何等无知。并且，教会里有许多人想当然地以为自己明白所信的内容；但在争论尚未发生之前，他们并不认识自己的软弱。当他们与同道分开，被迫单独一人站出来阐明自己的信仰时，他们会惊讶地发现，自己对所接受为真理之事的观念是多么混乱。确凿无疑的是，我们中间已经背离永生的上帝而转向人，用人的智慧取代了上帝的智慧。
“God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting. Believers are not to rest in suppositions and ill-defined ideas of what constitutes truth. Their faith must be firmly founded upon the word of God so that when the testing time shall come and they are brought before councils to answer for their faith they may be able to give a reason for the hope that is in them, with meekness and fear.
上帝要唤醒祂的子民；若其他方式都失败，异端就会进入他们中间，借此筛他们，将糠秕与麦子分开。主呼召一切相信祂话语的人从睡梦中醒来。宝贵的亮光已经来到，正适合这个时候。这是圣经的真理，显明已临到我们身上的危险。这光应当引导我们殷勤研读圣经，并以最严谨的态度审视我们所持守的立场。上帝愿我们带着祷告与禁食，彻底而坚持不懈地查考真理一切的关联与立场。信徒不可安于对何为真理的臆测和含糊不清的观念。他们的信心必须坚固地建立在上帝的话语上，好使当考验的时候来到、他们被带到公会前为其信仰作答时，能以温柔、敬畏的心，说明他们里面盼望的缘由。
“Agitate, agitate, agitate. The subjects which we present to the world must be to us a living reality. It is important that in defending the doctrines which we consider fundamental articles of faith we should never allow ourselves to employ arguments that are not wholly sound. These may avail to silence an opposer, but they do not honor the truth. We should present sound arguments, that will not only silence our opponents, but will bear the closest and most searching scrutiny. With those who have educated themselves as debaters there is great danger that they will not handle the word of God with fairness. In meeting an opponent it should be our earnest effort to present subjects in such a manner as to awaken conviction in his mind, instead of seeking merely to give confidence to the believer.
要不断地倡导，倡导，再倡导。我们向世人提出的议题，对我们自己必须是活生生的现实。在捍卫我们所认为是信仰根本条款的教义时，我们绝不可让自己采用并不完全站得住脚的论据。这些或许足以使反对者噤声，却不能荣耀真理。我们应当提出严谨有力的论证，不仅使对手无话可说，并且经得起最严密、最深入的审查。对于那些把自己训练成辩论家的人来说，很大的危险在于他们未必会公平地对待上帝的话语。与对手交锋时，我们应当殷切努力，以能在他心中唤起信念的方式来呈现议题，而不是仅仅寻求使信徒更有信心。
“Whatever may be man’s intellectual advancement, let him not for a moment think that there is no need of thorough and continuous searching of the Scriptures for greater light. As a people we are called individually to be students of prophecy. We must watch with earnestness that we may discern any ray of light which God shall present to us. We are to catch the first gleamings of truth; and through prayerful study clearer light may be obtained, which can be brought before others.” Testimonies, volume 5, 708.
无论人的智识有何进步，也不可片刻以为，为获得更大的亮光便不需要对圣经作彻底而持续的探求。作为一个子民，我们蒙召各人都要成为预言的学生。我们必须殷切警醒，好能分辨上帝所赐给我们的任何一缕光线。我们要把握真理最初的微光；并且借着恳切祈祷的研究，可以获得更清楚的亮光，以便呈现给他人。《证言》，第5卷，第708页。
The “students of prophecy” that ultimately makeup the one hundred and forty-four thousand will be “individually tested and proved,” in advance of their confrontation with the earthly powers who bring about the soon-coming Sunday law crisis and persecution. The faithful will first be “aroused” by God. The sleeping virgins will be “aroused” from the slumber they have fallen into during the tarrying time. If they will not awaken by the message that God has presented through the articles that have been sent forth since July of 2023, then God will allow “heresies” to “come in among them” which will finish the separation of the wheat and tares through a sifting process. We are now in that sifting process.
那些最终将组成十四万四千人的“预言的学生”将在与那些将带来即将来临的星期日法令危机和迫害的地上权势对峙之前，被“逐一考验并证实”。忠心的人将首先被上帝“唤醒”。沉睡的童女将从她们在耽延时期陷入的沉睡中被“唤醒”。如果他们不因上帝借着自2023年7月以来发表的文章所传达的信息而醒来，那么上帝将允许“异端”“进入他们中间”，从而通过一个筛选的过程完成麦子与稗子的分离。我们现在正处在那筛选的过程中。
There are three options available to those who have been following in the controversy of the correct identification of Modern Rome. One option is that the United States is Modern Rome, the other is that the papal power is Modern Rome and the third option is that both of the previous positions are incorrect and some other power is represented by the robbers of Daniel’s people who exalt themselves, fall, and establish the vision in verse fourteen of Daniel chapter eleven.
对于一直关注关于如何正确界定“现代罗马”的争议的人来说，有三种选择：一种认为美国就是现代罗马；另一种认为教皇势力就是现代罗马；第三种则认为前两种观点都不正确，而在《但以理书》十一章十四节中，那些自高、随后跌倒并使异象得以应验的“但以理的百姓中的强暴者”，实际上代表的是某个其他的势力。
I contend that the disagreement of whether Modern Rome is the papal power or the United States, has been allowed to be introduced into this movement for the purpose of forcing His people to study His prophetic word. God has brought about this controversy in a manifestation of His mercy. I contend the disagreement is more about preparing His people for the coming crisis than simply identifying who is right and who is wrong about Modern Rome. The disagreement was allowed and designed by God to demonstrate, for any who wish to see, that their own personal understanding of His prophetic word is incomplete or incorrect. The controversy is therefore evidence of God’s mercy.
我主张，关于现代罗马究竟是教皇势力还是美国的分歧，被允许引入这场运动，其目的在于迫使祂的子民研读祂的预言话语。上帝为彰显祂的怜悯而促成了这场争议。我主张，这场分歧更在于为即将到来的危机预备祂的子民，而不仅仅是辨明谁在现代罗马的问题上对错。这场分歧是上帝所允许并安排的，旨在向任何愿意看见的人表明，他们对祂预言话语的个人理解是不完整或不正确的。因此，这场争议便是上帝怜悯的证据。
The controversy not only involves the identification of who is the power represented by the robbers of thy people, but also whether the methodology of line upon line that both sides of the controversy profess to uphold is being properly applied. The prophetic rules associated with the methodology of line upon line includes special prophetic principles which will be part of the sifting process of the wheat and tares. Three elements of the methodology of line upon line which I contend are being misunderstood in this current controversy are Christ as the Truth, and Christ as Alpha and Omega, and a triple application of prophecy.
这场争议不仅涉及辨认“抢夺你百姓的人”所代表的势力是谁，还涉及双方都声称坚持的“一行接一行”的方法论是否被正确应用。与“一行接一行”方法论相关的预言规则包含一些特殊的预言原则，这些原则将成为筛选麦子与稗子的过程的一部分。我主张在当前这场争议中被误解的该方法论的三个要素是：基督作为真理、基督作为阿尔法和欧米伽，以及预言的三重应用。
Ultimately those who hold to an incorrect understanding of verse fourteen of Daniel eleven will be found to be basing their doctrinal position upon a private interpretation.
归根结底，那些对《但以理书》十一章十四节持错误理解的人，将被发现其教义立场是建立在私意解释之上的。
We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts: Knowing this first, that no prophecy of the scripture is of any private interpretation. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost. 2 Peter 1:19–21.
我们并有先知更确的预言；你们在这预言上留意，如同灯照在暗处，直等到天发亮，晨星在你们心里出现的时候，才是好的。第一要紧的，该知道，经上所有的预言没有可随私意解说的；因为预言从来没有出于人意的，乃是人被圣灵感动，说出神的话来。彼得后书 1:19-21
In the controversy over verse fourteen, an example of what I understand to be a “private interpretation” is found in The Great Controversy.
在围绕第十四节经文的争议中，我认为属于“个人解释”的一个例子可以在《大争论》中找到。
“As the Sabbath has become the special point of controversy throughout Christendom, and religious and secular authorities have combined to enforce the observance of the Sunday, the persistent refusal of a small minority to yield to the popular demand will make them objects of universal execration. It will be urged that the few who stand in opposition to an institution of the church and a law of the state ought not to be tolerated; that it is better for them to suffer than for whole nations to be thrown into confusion and lawlessness. The same argument many centuries ago was brought against Christ by the ‘rulers of the people.’ ‘It is expedient for us,’ said the wily Caiaphas, ‘that one man should die for the people, and that the whole nation perish not.’ John 11:50. This argument will appear conclusive; and a decree will finally be issued against those who hallow the Sabbath of the fourth commandment, denouncing them as deserving of the severest punishment and giving the people liberty, after a certain time, to put them to death. Romanism in the Old World and apostate Protestantism in the New will pursue a similar course toward those who honor all the divine precepts.” The Great Controversy, 615.
随着安息日已成为整个基督教世界特殊的争论焦点，且宗教与世俗当局联合起来强制人们遵守星期日，少数人执意拒绝顺从大众的要求，将使他们成为普遍憎恶与咒骂的对象。人们将会主张，那些反对教会制度和国家法律的少数人不应被容忍；与其让整个国家陷入混乱与无法无天，不如让他们受苦。许多世纪以前，“民众的官长”也曾以同样的论点对付基督。狡猾的该亚法说：“对我们来说，有益的是，让一人替百姓而死，免得全国灭亡。”约翰福音11:50。这种论点将显得无可辩驳；最终将颁布一道法令，针对那些遵守第四条诫命之安息日的人，宣称他们应受最严厉的惩罚，并在一定期限之后，赋予民众将他们处死的自由。旧世界的罗马天主教主义与新世界背道的新教，将会以类似的方式对待那些遵守上帝一切诫命的人。《大争论》，615。
“Christendom” represents the worldwide community of Christians or the collective body of Christian-majority countries and cultures. The term is often used to denote the parts of the world where Christianity is the dominant religion and has significantly influenced the culture, laws, and social norms. Christendom encompasses the global expanse of Christianity in terms of its followers, cultural impact, and historical significance. Without removing the repetition that exists in the Ellen White CD-ROM, the word Christendom occurs one hundred and seventy-six times. Geographically Sister White identifies that Christendom in general represents Europe and the Americas. In the context of Sister White Europe is identified as the Old World and the Americas are the New world.
“Christendom”指的是全球的基督徒共同体，或基督徒占多数的国家与文化的总体。该术语常用来指基督教为主导宗教、并对文化、法律和社会规范产生重大影响的世界各地区。就其信徒、文化影响与历史重要性而言，基督教世界涵盖了基督教在全球的广泛分布。如果不去除Ellen White CD-ROM中存在的重复内容，“Christendom”一词出现了一百七十六次。在地理上，White姊妹指出，基督教世界一般指欧洲和美洲。在White姊妹的语境中，欧洲被称为旧大陆，而美洲被称为新大陆。
“But the beast with lamblike horns was seen ‘coming up out of the earth.’ Instead of overthrowing other powers to establish itself, the nation thus represented must arise in territory previously unoccupied and grow up gradually and peacefully. It could not, then, arise among the crowded and struggling nationalities of the Old World—that turbulent sea of ‘peoples, and multitudes, and nations, and tongues.’ It must be sought in the Western Continent.
然而，那只长着羊羔般角的兽被看见‘从地里上来’。这所代表的国家并非通过推翻其他政权来建立自身，而是必须在先前尚未被占据的领土上兴起，并逐渐而和平地成长。因此，它不可能在旧世界拥挤而彼此角逐的诸民族之中兴起——那片汹涌的‘众民、群众、列国、方言’之海。它必须在西方大陆去寻找。
“What nation of the New World was in 1798 rising into power, giving promise of strength and greatness, and attracting the attention of the world? The application of the symbol admits of no question. One nation, and only one, meets the specifications of this prophecy; it points unmistakably to the United States of America.’ The Great Controversy, 441.
1798年，新大陆哪个国家正在崛起，展现出力量与伟大的前景，并吸引着全世界的注意？这个象征的指向毫无疑问。只有一个国家，而且仅此一个，符合这则预言的特征；它明确无误地指向美利坚合众国。《大争论》，441。
The last sentence in the paragraph we are considering has been employed to suggest that “Romanism in the Old World and apostate Protestantism in the New” is identifying “Romanism of the Old World” as the papacy during the Dark Ages, and the United States (apostate Protestantism) as Modern Rome, represented by the phrase “apostate Protestantism in the New.” The “Old” is defined as past history, and the “New” is defined as modern or current history. That application wrest Sister White’s established understanding of both Christendom and the Old and New world.
我们正在讨论的那段文字中的最后一句，被用来暗示，“旧世界的罗马天主教与新世界的背道新教”这一表述是在把“旧世界的罗马天主教”界定为黑暗时代的教皇制度，并把美国（背道新教）界定为“现代罗马”，这由“新世界的背道新教”这一措辞所代表。“旧”被定义为过去的历史，“新”被定义为现代或当下的历史。这种解释歪曲了怀特姐妹对基督教世界以及旧世界与新世界的既定理解。
Those who apply the sentence in terms of past and future history, identify “a private interpretation” in direct contradiction to Sister White’s intended meaning. The claim is that the “Old World” represents past history and the “New” represents modern or current history (New).
把这句话按过去与未来的历史来应用的人，其实是在作出一种与怀特姐妹原意直接相抵触的“个人解释”。其主张认为，“旧世界”代表过去的历史，而“新”代表现代或当代历史（新）。
The passage says, “will pursue.” Romanism and apostate Protestantism “will pursue a similar course toward those who honor all the divine precepts.” The Old World in the passage is Europe and the New world is the Americas. Sister White is teaching that the entire world is to be confronted by the Sunday law test, and that Romanism will lead out in the persecutions in Europe and apostate Protestantism will lead out in persecutions in the Americas. The Americas and Europe are what is defined as “Christendom.” Both Romanism and apostate Protestantism “will pursue a similar course toward those who honor all the divine precepts.”
该段文字说：“将会奉行。” 罗马教和背道的新教“将会对那些尊重上帝一切诫命的人采取类似的做法。” 文中所说的“旧世界”是欧洲，“新世界”是美洲。 怀爱伦姐妹教导说，全世界都将面临星期日法令的考验，而且罗马教将在欧洲带头进行迫害，背道的新教将在美洲带头进行迫害。 美洲和欧洲被定义为“基督教世界”。 罗马教和背道的新教“将会对那些尊重上帝一切诫命的人采取类似的做法。”
“Will pursue” is identifying a future action by both powers, and it is grammatically impossible to suggest that Romanism of the Old World is the papal power of the Dark Ages. The persecution carried out by both powers is future tense. The definition of the phrase is “will pursue” and it means to follow or chase after something with the intention of achieving or attaining it. It implies a future action where an individual or group is committed to actively seeking a goal or objective.
“will pursue”是在表明这两种权势都将采取的一个将来行动，且从语法上不可能据此断言旧世界的罗马主义就是黑暗时代的教皇权力。两种权势所进行的迫害属于将来时态。该短语为“will pursue”，意思是带着实现或获得之意图去跟随或追逐某事物。它暗示一种将来的行动，即个人或群体致力于积极寻求某个目标或目的。
The phrase can be applied in various contexts: “She will pursue a career in medicine,” meaning she plans to work towards becoming a medical professional. “He will pursue a degree in engineering,” indicating he intends to study engineering at a higher educational institution. “The team will pursue the project until completion,” suggesting the team will continue working on the project until it is finished. “They will pursue legal action against the company,” meaning they intend to take legal steps to address a grievance or seek justice. Overall, “will pursue” implies determination, commitment, and a clear intention to achieve a specific goal or outcome in the future.
该短语可用于多种情境：“她将投身医学事业”，意味着她计划为成为一名医疗专业人士而努力。“他将攻读工程学位”，表明他打算在高等院校学习工程学。“团队将推进该项目直至完成”，暗示团队会一直开展该项目的工作，直到完成为止。“他们将对该公司采取法律行动”，意味着他们打算通过法律途径来解决不满或寻求公正。总体而言，“will pursue”蕴含着决心、承诺，以及在未来实现特定目标或结果的明确意图。
The private interpretation that is employed to teach that Romanism of the Old World is past history, is thereafter employed as a plank to uphold an incorrect application of a triple application of prophecy. It argues that the triple application of Rome represents pagan Rome, followed by papal Rome and then the United States as the third of the three Rome’s. A very similar flawed application was employed shortly after September 11, 2001, when a group separated from the movement over the book of Joel.
那种被用来教导旧世界的罗马主义已成历史的个人解读，随后又被当作论据来支撑对预言三重应用的错误运用。它主张，罗马的三重应用代表先是异教罗马，其次是教皇罗马，最后是美国，作为三个“罗马”中的第三个。2001年9月11日之后不久，当一群人因《约珥书》而从该运动中分离时，人们曾采用过一个非常相似的错误应用。
The controversy then began at a camp meeting in Canada where the triple application of the three woes was incorporated into the book of Joel to teach that Islam of the third woe was the nation that came against the land in verse six of chapter one. That nation is papal Rome, but a private interpretation was introduced claiming the nation was Islam. The triple application of three woes had established Islam as the power of September 11, 2001, and the new private interpretation insisted the papal power of Joel chapter one was actually Islam. A private interpretation that rejected the correct identification of papal power in the book of Joel was bolstered up by an incorrect application of the three woes. Now a private interpretation setting aside the papal power for the United States is being introduced.
随后，这场争议始于加拿大的一次露营大会，在那里，将“三个祸哉”的三重应用纳入《约珥书》，以教导：第三个祸哉中的伊斯兰，就是第一章第六节里那来攻打这地的那国。那国其实是教皇罗马，但有人引入了一种私意的解释，声称那国是伊斯兰。“三个祸哉”的三重应用已将伊斯兰确立为2001年9月11日的那股势力，而新的私意解释坚持认为《约珥书》第一章中的教皇权势其实就是伊斯兰。否定《约珥书》中对教皇权势之正确辨识的这种私意解释，是借着对三个祸哉的错误应用所支撑起来的。如今，又有人提出一种私意解释，以美国取代教皇权势。
The thing that hath been, it is that which shall be; and that which is done is that which shall be done: and there is no new thing under the sun. Is there anything whereof it may be said, See, this is new? it hath been already of old time, which was before us. Ecclesiastes 1:9, 10.
已有的事，后必再有；已行的事，后必再行。日光之下并无新事。岂有一件事人能说：看哪，这是新的？它早在我们以前就有了。传道书 1:9，10
The controversies of the last days include the repetition of old controversies, and Daniel chapter eleven has the controversy of Uriah Smith placing his private interpretation upon the symbol of the king of the north. In so doing he manufactured an understanding of Daniel chapter eleven that only produced darkness. In these last days the controversies that are repeated are especially identifying the fruit of applying private interpretations to established truth. This is what Smith did in his book, Daniel and the Revelation. This is what was done in the controversy in the book of Joel, and it is the same dynamics that are being employed when one paragraph from The Great Controversy avoids the definition within the world and within the writings of Ellen White as to what “Christendom” represents, along with the rejection of the basic rules of grammar that identify the phrase “will pursue” identifies a future event. From that point of reference, the flawed concept that the “Old World” is the history of the papal power from 538 unto 1798, is then used to argue against the established understanding of the definition of a triple application of prophecy.
末后时期的诸般争论包括对旧争论的重复，而在《但以理书》第十一章中，尤赖亚·史密斯把他个人的解释加在“北方王”这一象征上的行为，也引发了争端。如此行，他炮制出一种对《但以理书》第十一章的理解，只会带来黑暗。在这些末后的日子里，被重复的争论尤其在揭示将个人解释套用到既定真理上所结的果子。这正是史密斯在其《但以理书与启示录》一书中所做的。围绕《约珥书》的争论也是如此；而当有人从《大争战》中抽取一段话，回避了关于“基督教世界”所代表何义的界定——无论是在世间还是在怀爱伦著作中——并且拒绝承认基本语法规则表明“will pursue”这一短语指的是将来的事件时，所运用的也是同样的逻辑。从那个立场出发，人们便以这样一个有缺陷的观念——把“旧世界”定义为公元538年至1798年间教皇权势的历史——来反对关于预言“三重应用”的既定理解。
“All that God has in prophetic history specified to be fulfilled in the past has been, and all that is yet to come in its order will be. Daniel, God’s prophet, stands in his place. John stands in his place. In the Revelation the Lion of the tribe of Judah has opened to the students of prophecy the book of Daniel, and thus is Daniel standing in his place. He bears his testimony, that which the Lord revealed to him in vision of the great and solemn events which we must know as we stand on the very threshold of their fulfillment.
上帝在预言历史中所指明应当在过去应验的，都已经应验了；凡还要按其次序临到的，也必将应验。上帝的先知但以理站在他的位置上，约翰也站在他的位置上。在《启示录》中，犹大支派的狮子为研究预言的人开启了《但以理书》，因此但以理就站在他的位置上。他作见证，见证主在异象中向他所启示的那些重大而庄严的事件。当我们正站在这些事件即将应验的门槛上时，我们必须认识这些事。
“In history and prophecy the Word of God portrays the long continued conflict between truth and error. That conflict is yet in progress. Those things which have been, will be repeated. Old controversies will be revived, and new theories will be continually arising. But God’s people, who in their belief and fulfillment of prophecy have acted a part in the proclamation of the first, second, and third angels’ messages, know where they stand. They have an experience that is more precious than fine gold. They are to stand firm as a rock, holding the beginning of their confidence steadfast unto the end.” Selected Message, book 2, 109.
“在历史和预言中，上帝的话语描绘了真理与谬误之间长期持续的争战。这场争战仍在进行。已经发生的事，还会重演。旧的争端将再度燃起，新的理论将不断涌现。但是，那些在信仰上并在预言的应验上参与宣告第一、第二和第三位天使的信息的上帝的子民，知道自己所站之处。他们有比精金更宝贵的经历。他们要像磐石一样站立得稳，持守起初的信心，坚定到底。” 《精选信息》，第2册，109。
It can be easily demonstrated that Sister White identifies Paul’s “beginning of their confidence,” as the foundational truths of Adventism. The Millerites taught the robbers of thy people was the papal power, and from 1989 onward the movement of the one hundred and forty-four thousand has repeatedly identified the same understanding of the symbol as did the Millerites. There is now a “new theory” as to who the robbers of thy people are, and it has revived an old controversy in the sense that it uses an incorrect identification of an established prophetic symbol to build a prophetic model that is erected upon sand. Whether it was Smith’s private interpretation, or the false application of the nation in Joel chapter one, or the identification of the United States as Modern Rome; all three fallacies attack the correct understanding of papal Rome in the last days, and in so doing they attack the symbol that establishes the prophetic vision that identifies whether God’s people perish or live.
很容易证明，怀爱伦姐妹将保罗所说的“他们起初的信心”界定为复临信仰的基础真理。米勒派教导说，“你民中的强暴者”就是教皇权势；而自1989年起，十四万四千人的运动一再作出与米勒派相同的对这一象征的认定。如今关于“你民中的强暴者”是谁出现了一个“新理论”，它借着对一个既定预言象征的错误认定来建构一个立在沙土上的预言模型，从而复活了一场旧争论。无论是史密斯的私意解经，还是对约珥书第一章中“那国”的误用，抑或把美国认定为现代罗马，这三种谬误都攻击了对末时教皇罗马的正确理解；而这样做的同时，它们也在攻击那确立预言异象的象征，而该异象正是用来辨明神的子民是灭亡还是存活的。
In the future Romanism in Europe and apostate Protestantism in the Americas “will pursue” persecution of Sabbath-keepers as has been done throughout sacred history.
将来，欧洲的罗马主义和美洲的背道新教将会“继续”迫害守安息日的人，正如贯穿整个神圣历史一再发生的那样。
“God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting. Believers are not to rest in suppositions and ill-defined ideas of what constitutes truth.” Gospel Workers, 299.
上帝将要唤醒祂的子民；若其他方法都失败，异端就会进入他们中间，使他们受筛，把糠秕与麦子分开。主呼召一切相信祂话语的人从沉睡中醒来。宝贵的亮光已经临到，正适合这个时期。这是圣经的真理，指出正临到我们身上的危险。这光应当引导我们殷勤地研究圣经，并极其严格地省察我们所持守的立场。上帝愿意我们配合祷告与禁食，将真理的一切关涉与立场彻底而坚持不懈地查考。信徒不可安于臆测和含糊不清的观念来界定什么构成真理。——《福音工人》，第299页。
We will continue these thoughts in the next article.
我们将在下一篇文章中继续探讨这些想法。