We are currently addressing the prophetic line of the controversies within Advent history that have taken place concerning the various symbols of Rome. We are currently addressing “the daily” in the book of Daniel. That controversy represents a rejection of the foundations of Adventism, the rejection of the authority of the Spirit of Prophecy, and the rejection of the messenger that was chosen by God. Rejecting the work of Miller also represents a rejection of the instruction that had been given to Miller by heavenly angels, who led Miller to his understanding of the message produced by the increase of knowledge when the book of Daniel was unsealed in 1798.
我们目前正在处理复临历史中围绕罗马各种象征所发生的争论这条预言线。我们目前正在探讨《但以理书》中的“常献的”。这场争论代表着对复临信仰根基的拒绝、对预言之灵权威的拒绝，以及对上帝所拣选之使者的拒绝。拒绝米勒的工作也意味着拒绝天上的天使曾给予米勒的指示；正是这些天使在1798年《但以理书》被解封、知识增长之时，引导米勒明白因知识增长而产生的信息。
Those that reject the truth identifying the power (pagan Rome) that restrained the papal power from being revealed in Second Thessalonians, manifest that they do not love the truth, and for rejecting the love of truth, they receive a lie. The lie in turn brings strong delusion upon them. The lie is the cause, and the strong delusion they receive is the effect. The lack of love of the truth is their motivation. The lie represents the choice of a pluralistic acceptance of biblical doctrine, as opposed to those who believe in absolute truth. This is why Isaiah’s representation of Paul’s strong delusion is represented as delusions, not simply a delusion. The other class are those who do love the truth, accept the premise of absolute truth, and are identified by Isaiah as those who tremble at God’s word.
那些拒绝这一真理的人（这一真理指出，在《帖撒罗尼迦后书》中拦阻教皇权势显露的那股势力是异教罗马），表明他们并不爱真理；因为他们拒绝去爱真理，就接受了谎言。这谎言反过来使他们陷入强烈的迷惑。谎言是原因，他们所领受的强烈迷惑是结果。不爱真理是他们的动机。谎言所代表的，是对圣经教义采取多元主义式的接纳，这与相信绝对真理的人相对。因此，以赛亚对保罗所说“强烈的迷惑”的描绘，是以诸多迷惑来呈现的，而非仅仅一种迷惑。另一类人则是爱真理、接受绝对真理这一前提的人，被以赛亚称为因上帝的话语而战兢的人。
Thus saith the Lord, The heaven is my throne, and the earth is my footstool: where is the house that ye build unto me? and where is the place of my rest? For all those things hath mine hand made, and all those things have been, saith the Lord: but to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word. He that killeth an ox is as if he slew a man; he that sacrificeth a lamb, as if he cut off a dog’s neck; he that offereth an oblation, as if he offered swine’s blood; he that burneth incense, as if he blessed an idol. Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before mine eyes, and chose that in which I delighted not. Hear the word of the Lord, ye that tremble at his word; Your brethren that hated you, that cast you out for my name’s sake, said, Let the Lord be glorified: but he shall appear to your joy, and they shall be ashamed. Isaiah 66:1–5.
耶和华如此说：天是我的座位，地是我的脚凳；你们要为我建造怎样的殿宇？哪里是我安息的地方呢？这一切都是我手所造的，这一切就都成了——这是耶和华说的——但我所垂顾的，是那谦卑痛悔、因我话而战兢的人。宰牛的，如同杀人；献羊羔的，如同斩断狗的颈项；献供物的，如同献猪血；焚香的，如同称赞偶像。他们拣选自己的道路，心里喜悦那些可憎的事。我也必拣选迷惑他们的事，使他们所惧怕的临到他们；因为我呼唤，无人应答；我说话，他们不听，反倒在我眼前行恶，拣选我所不喜悦的。你们这些因耶和华的话而战兢的人，当听他的话：你们的弟兄，就是恨恶你们、因我名把你们赶出的，说：愿耶和华得荣耀；但他必向你们显现，使你们得喜乐，他们却要蒙羞。以赛亚书 66:1-5。
Those who tremble at God’s Word are the outcasts of Israel, who in the last days are those who are represented as the ensign.
凡因神的话语而战兢的人，就是以色列被赶散的人；在末后的日子里，他们被象征为那面旌旗。
And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:12.
他必向列国竖立大旗，招回以色列被赶散的人，又从地的四极聚集分散的犹大人。以赛亚书 11:12。
God identifies that it is He who made the house that the class who are presenting corrupted offerings claim to have made. It is that house they trust in when they proclaim “the temple of the Lord are these.”
神指出，造那所房屋的是祂自己；而那些献上污秽祭物的人却声称那房屋是他们所建造的。他们宣称“耶和华的殿就是这些”时，所倚靠的正是那所房屋。
Stand in the gate of the Lord’s house, and proclaim there this word, and say, Hear the word of the Lord, all ye of Judah, that enter in at these gates to worship the Lord. Thus saith the Lord of hosts, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place. Trust ye not in lying words, saying, The temple of the Lord, The temple of the Lord, The temple of the Lord, are these. Jeremiah 7:2–4.
你要站在耶和华殿的门口，在那里宣告这话，说：所有从这些门进入敬拜耶和华的犹大人哪，当听耶和华的话。万军之耶和华、以色列的神如此说：改正你们的道路和行为，我就使你们住在这地方。你们不要信靠虚谎的话，说：“这是耶和华的殿，这是耶和华的殿，这是耶和华的殿。”耶利米书 7:2-4。
Those who “trust” in lying words, are those who believe a lie. The house which the Lord built was raised upon the foundation which He also made. The class who refused to answer when God called, chose their own ways and delighted in abominations. They chose “ways,” and “abominations,” in the plural, when Jeremiah stated that there was only one way to walk within.
那些“信靠”虚谎之言的人，就是相信谎言的人。主所建造的房屋，立在他亲自所造的根基之上。那一类人在神呼召时拒绝回应，选择自己的道路，并以可憎之事为乐。他们选择了多种“道路”和“可憎之事”，然而耶利米指出，只有一条道路可以在其中行走。
Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Therefore hear, ye nations, and know, O congregation, what is among them. Hear, O earth: behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not hearkened unto my words, nor to my law, but rejected it. To what purpose cometh there to me incense from Sheba, and the sweet cane from a far country? your burnt offerings are not acceptable, nor your sacrifices sweet unto me. Jeremiah 6:16–20.
耶和华如此说：你们要站在各路口观望，询问古时的路径，哪一条是良善的正路，就走在其上，你们的心灵就必得安息。可是他们却说：我们不要走在其上。 我又为你们设立守望者，说：当听号角的声音！但他们却说：我们不要听从。 因此，列国啊，要听；会众啊，要知道他们中间所发生的事。 大地啊，要听：看哪，我要使灾祸临到这百姓，就是他们意念的果子，因为他们不听从我的话，也不遵行我的律法，反而把它弃绝了。 从示巴来的乳香，对我有何益处？从远方来的香菖蒲，又有什么用呢？你们的燔祭不蒙悦纳，你们的祭物也不使我喜悦。 耶利米书 6:16-20。
In chapter fifteen, Jeremiah calls the evil congregation that would not hearken, though they had ears, the “assembly of mockers.” This congregation was given a “watchman” in both the history of the first and second angels’ messages, and again in the history of the third angel, but they refused to walk in the good way, which is the old paths. Instead, they walked in the “ways.” For this reason, Isaiah identifies that God will choose multiple delusions, for they chose a plurality of false paths instead of the absolute way of the old paths. As with Isaiah’s testimony the assembly of mockers’ worship is rejected by the Lord. Sister White directly associates Isaiah’s plurality of delusions with Paul’s strong delusion, and she places it in the context of the rejection of the foundational truths, the foundation which the Lord built and builds His house upon.
在第十五章中，耶利米称那虽有耳却不肯听从的邪恶会众为“亵慢人的会众”。这个会众在第一、第二位天使信息的历史时期被赐下“守望者”，在第三位天使的历史时期亦然，但他们拒绝行在善道上，也就是古道，反而行在“各样道路”上。因此，以赛亚指出，上帝将拣选多种迷惑，因为他们选择了多条虚假的道路，而不是古道所指的那惟一正道。照以赛亚的见证，亵慢人会众的敬拜被主所弃绝。怀爱伦姐妹直接把以赛亚的多种迷惑与保罗的“大迷惑”联系起来，并把这一点置于拒绝根基真理的语境中——那是主所立并用以建造祂家的根基。
“One who sees beneath the surface, who reads the hearts of all men, says of those who have had great light: ‘They are not afflicted and astonished because of their moral and spiritual condition.’ Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.
那位洞察表象之下、鉴察众人心的那一位，论到那些曾蒙大光的人这样说：“他们并不因自己的道德与属灵光景而忧伤惊骇。”是的，他们选择自己的道路，他们的心灵以他们的可憎之事为乐。我也要拣选使他们迷惑的事，使他们所惧怕的临到他们；因为我呼唤的时候，无人应答；我说话的时候，他们不肯听；反倒在我眼前作恶，选择我所不喜悦的事。” “神要使他们陷入强烈的迷惑，叫他们相信谎言”，因为他们不领受爱真理、以致得救的心，“反而以不义为乐”。 以赛亚书66:3、4；帖撒罗尼迦后书2:11、10、12。
“The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’
天上的教师问道：“还有什么比这样的迷妄更能迷惑人心呢？你自以为正建造在正确的根基上，并且上帝悦纳你的行为，然而实际上你在许多事上依循世俗的权谋行事，正在得罪耶和华。啊，这是一种极大的欺骗，一种迷人的迷惑；当那些曾经认识真理的人把敬虔的外貌误当作其中的灵与大能时，它就占据人心；当他们自以为富足，且发了财，一无所缺，而事实上他们样样都缺。”
“God has not changed toward His faithful servants who are keeping their garments spotless. But many are crying, ‘Peace and safety,’ while sudden destruction is coming upon them. Unless there is thorough repentance, unless men humble their hearts by confession and receive the truth as it is in Jesus, they will never enter heaven. When purification shall take place in our ranks, we shall no longer rest at ease, boasting of being rich and increased with goods, in need of nothing.
对于那些忠心、保守自己衣裳洁白的仆人，上帝并没有改变。但许多人却在喊着“平安稳妥”，与此同时，毁灭却突然临到他们。若非彻底悔改，若非人因认罪而使心谦卑，并如真理在耶稣里那样接受真理，他们就永不能进入天国。当洁净在我们队伍中施行时，我们就不再安逸自满，自夸自己富足、发了财、一样都不缺。
“Who can truthfully say: ‘Our gold is tried in the fire; our garments are unspotted by the world’? I saw our Instructor pointing to the garments of so-called righteousness. Stripping them off, He laid bare the defilement beneath. Then He said to me: ‘Can you not see how they have pretentiously covered up their defilement and rottenness of character? ‘How is the faithful city become an harlot!’ My Father’s house is made a house of merchandise, a place whence the divine presence and glory have departed! For this cause there is weakness, and strength is lacking.’” Testimonies, volume 8, 249, 250.
谁能诚实地说：“我们的金子经过火炼；我们的衣裳不被世界玷污”？我看见我们的导师指着那所谓公义的衣服。他把它们剥去，显露出底下的污秽。随后他对我说：“你岂不看见他们怎样矫饰地遮掩他们的污秽和品格的败坏吗？‘忠信的城怎么竟成了妓女！’我父的家竟成了买卖的房屋，成了神的同在与荣耀已经离开的地方！因此就有软弱，缺乏力量。” 《证言》第八卷，第249、250页。
In the passage, Jeremiah’s assembly of mockers is identified as Laodiceans, who are foolish virgins.
在这段经文中，耶利米所提到的讥诮者的聚会被认定为老底嘉人，他们是愚拙的童女。
“The state of the Church represented by the foolish virgins, is also spoken of as the Laodicean state.” Review and Herald, August 19, 1890.
愚拙的童女所代表的教会光景，也被称为老底嘉的光景。《评论与先驱》，1890年8月19日。
The foolish virgins manifest their lack of oil at the arrival of the Midnight Cry, when they receive a delusion that aligns with their own previous choice of which way to take, while rejecting Jeremiah’s old paths. The old paths are where rest and refreshing are to be found, and the rest and refreshing is the latter rain.
愚拙的童女在午夜呼声临到的时候，显明她们油的缺乏；那时她们接受了一种与自己先前所选择之道路相一致的迷惑，同时拒绝耶利米所说的古道。古道正是可以得着安息与舒畅之处，而这安息与舒畅就是晚雨。
“I was pointed down to the time when the third angel’s message was closing. The power of God had rested upon His people; they had accomplished their work and were prepared for the trying hour before them. They had received the latter rain, or refreshing from the presence of the Lord, and the living testimony had been revived. The last great warning had sounded everywhere, and it had stirred up and enraged the inhabitants of the earth who would not receive the message.” Early Writings, 279.
我被指示看见第三位天使的信息将要结束的时候。上帝的大能已经临到祂的子民；他们已经完成了自己的工作，并且为摆在他们面前的试炼时刻作好了准备。他们已经领受了晚雨，即从主面前来的复苏，并且活的见证已经复兴。最后的大警告已经响彻各处，并且搅动并激怒了那些不愿接受这信息的地上居民。——《早期著作》，第279页。
It is during the outpouring of the Holy Spirit that the strong delusion is poured out upon the foolish Laodicean virgins who do not love the truth, and therefore chose a lie to believe instead of the truth. The rejection of the truth is equated with rejecting the law, for God’s law is embodied in His prophetic rules.
正是在圣灵浇灌的时候，大迷惑也被浇灌在那些不爱真理的愚拙的老底嘉童女身上，他们因此选择相信谎言，而不是相信真理。对真理的拒绝等同于对律法的拒绝，因为神的律法体现在祂先知性的规条之中。
“Revelation is not the creation or invention of something new, but the manifestation of what was, until revealed, unknown to human beings. The great and eternal truths contained in the gospel are revealed through diligent searching and humbling of ourselves before God. The divine Teacher leads the mind of the humble seeker for truth; and by the Holy Spirit’s guidance, the truths of the Word are made known to him. And there can be no more certain and efficient way of knowledge than in being thus guided. The promise of the Saviour was, ‘When he, the Spirit of truth, is come, he will guide you into all truth.’ It is through the impartation of the Holy Spirit that we are made to understand the Word of God.
启示并不是创造或发明新的事物，而是把在人类尚未知晓之前一直存在的事物显明出来。福音中所包含的伟大而永恒的真理，是通过殷勤的寻求并在神面前自我谦卑而被显明。那位神圣的教师引导谦卑求真之人的心思；借着圣灵的引导，神话语的真理向他得以显明。以如此方式受引导，便没有比这更确切、更有效的得知之道了。救主的应许是：“当那位真理的灵来了，他要引导你们进入一切的真理。”正是借着圣灵的赐下，我们才得以明白神的话语。
“The psalmist writes, ‘Wherewithal shall a young man cleanse his way? by taking heed thereto according to thy word. With my whole heart have I sought thee: O let me not wander from thy commandments. . . . Open thou mine eyes, that I may behold wondrous things out of thy law.’
诗篇作者写道：“少年人要用什么使自己的行为洁净呢？就是要按着你的话谨慎自守。我全心寻求你；求你不要使我偏离你的命令。……求你开我的眼睛，使我看出你律法中的奇妙。”
“We are admonished to seek for the truth as for hid treasure. The Lord opens the understanding of the true seeker after truth; and the Holy Spirit enables him to grasp the truths of revelation. This is what the psalmist means when he asks that his eyes may be opened to behold wondrous things out of the law. When the soul pants after the excellencies of Jesus Christ, the mind is enabled to grasp the glories of the better world. Only by the aid of the divine Teacher can we understand the truths of the Word of God. In Christ’s school we learn to be meek and lowly because there is given to us an understanding of the mysteries of godliness.” Sabbath School Worker, December 1, 1909.
我们被告诫要像寻找隐藏的宝藏一样寻求真理。主开启那真诚寻求真理之人的悟性；圣灵使他能够领会启示的真理。这正是诗人所指的：他求主开他的眼睛，好从律法中看出奇妙的事。当心灵切慕耶稣基督的美德时，心思便得以把握那更美世界的荣耀。唯有借助这位神圣教师的帮助，我们才能明白神话语的真理。在基督的学校里，我们学会温柔谦卑，因为我们得着对敬虔之奥秘的悟性。 《安息日学校工作者》，1909年12月1日。
To reject the message or the methodology of the latter rain is to reject the law of God. When Jeremiah stated that “they have not hearkened unto my words, nor to my law, but rejected it,” he is agreeing with Hosea.
拒绝晚雨的信息或其方式，就是拒绝上帝的律法。当耶利米说“他们不听我的话，也不遵守我的律法，反而把它弃绝了”时，他是在赞同何西阿的说法。
My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.
我的民因缺乏知识而灭亡；因为你弃绝了知识，我也必弃绝你，使你不再作我的祭司。你既忘了你神的律法，我也必忘记你的儿女。何西阿书 4:6。
The knowledge the foolish reject is the increase of knowledge, identified by Daniel as occurring at the time of the end. At the time of the end in 1798, and then again at the time of the end in 1989, there was an increase of knowledge that was formalized by the messenger which God chose to employ as He erected the foundation for each of those two parallel generations. Those foundational truths were organized by certain biblical rules which were revealed to the chosen messengers of their respective histories, and those foundational truths are Jeremiah’s old paths, and they are the truths which ultimately represent the oil of the midnight and the loud cry messages. The latter rain, produces the Midnight Cry message in the history of the sealing of the one hundred and forty-four thousand, and thereafter produces the loud cry message in the history of the gathering of God’s other flock that is still in Babylon. The latter rain is both a message and the methodology that produces the message. Daniel’s increase of knowledge initiates a three-step testing process.
愚拙人所弃绝的知识，就是但以理所指出的、在末时发生的知识增长。在1798年的末时，以及在1989年的末时，都有一次知识的增长；当上帝为这两个彼此平行的世代奠定根基之时，祂所拣选要使用的使者把这知识的增长加以系统化。那些基础真理是按照上帝在各自历史中向所拣选的使者所启示的某些圣经规则而被组织起来的，而那些基础真理就是耶利米所说的古道，它们最终就是那代表午夜呼声与大呼喊信息之油的真理。晚雨在十四万四千人受印的历史中产生了午夜呼声的信息，随后又在神仍在巴比伦中的其他群羊被招聚的历史中产生了大呼喊的信息。晚雨既是一条信息，也是产生这信息的方法论。但以理所说的知识增长开启了一个三阶段的考验过程。
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.
他说：“但以理啊，你只管去吧，因为这些话已经封存并盖印，直到末时。许多人将被炼净、洁白，并受试炼；但恶人仍要作恶，且没有一个恶人能明白；惟有智慧人能明白。” 但以理书 12:9、10
Daniel’s wicked are Matthew’s foolish virgins who choose to retain their Laodicean condition. Their condition is manifested in the third step of Daniel’s three tests, when both the wise and wicked are tried. The final test is where judgment is executed, and both classes manifest whether they have the oil.
但以理书中的恶人，就是马太福音中那些选择维持他们老底嘉光景的愚拙童女。他们的状况在但以理的三次试炼中的第三次显明出来，那时智慧人与恶人都要受试炼。最终的试炼就是执行审判之时，并且这两等人都要显明自己是否有油。
“Again these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.
“这些比喻再次教导，审判之后将不再有悔改的机会。当福音的工作完成时，善人与恶人随即分开，各类人的结局也就永远定了。” 基督的比喻教训，123。
The manifestation of character at the third test identifies the worshippers as either a foolish Laodicean or a wise Philadelphian. The final test is accomplished in conjunction with the latter rain message, which has been brought to light by the methodology of the latter rain. To reject the methodology of the latter rain places a soul in the position where they cannot understand the message of the latter rain. The message and methodology are identified by Isaiah as the final test.
在第三个考验中，品格的显明使敬拜者被识别为愚昧的老底嘉人，或智慧的非拉铁非人。最终的考验是与晚雨的信息相结合而完成的，而这信息是借着晚雨的方法论被显明出来的。拒绝晚雨的方法论，会使人处于无法理解晚雨信息的地位。以赛亚将这信息与方法论认定为最终的考验。
Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves: Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. Isaiah 28:9–18.
他要将知识教给谁呢？又要使谁明白教训呢？难道是那些刚断奶、才离开乳房的人吗？因为要命令加上命令，命令加上命令；准则接着准则，准则接着准则；这里一点，那里一点。因为他要藉着结结巴巴的嘴唇和异族的舌头向这百姓说话。他曾对他们说：“这里是安息之处，可以使疲乏的人得安息；这里是清新之地。”然而他们不肯听。于是，耶和华的话临到他们：命令加上命令，命令加上命令；准则接着准则，准则接着准则；这里一点，那里一点，好使他们去的时候就向后跌倒，被打碎，被缠住，被捉拿。所以，你们这治理耶路撒冷这民的亵慢之人哪，要听耶和华的话。因为你们说：“我们与死亡立了约，与阴间达成了协议；当鞭挞的洪流经过时，它必不到我们这里，因为我们以谎言为避难所，藏身在虚假之下。”因此，主耶和华如此说：“看哪，我在锡安放一块石头作根基，是经试验的石头、宝贵的房角石、稳固的根基；信靠的人必不慌忙。我必以公平为准绳，以公义为铅锤；冰雹要冲扫谎言的避难所，众水要漫过那藏身之处。你们与死亡所立的约必被废弃，与阴间所订的盟约必立不住；当鞭挞的洪流经过时，你们必被它践踏。”以赛亚书 28:9-18。
The “overflowing scourge” of Bible prophecy is the progressive Sunday law crisis which begins at the soon-coming Sunday law in the United States. Those foolish, wicked Laodiceans who do not possess the “love of the truth,” and therefore reject the increase of knowledge, believe the “overflowing scourge” will “not come” upon them, for among other things, they chose to accept a false definition of a symbol of Rome in Bible prophecy. In doing so, they produced a false prophetic model based upon their own prophetic foundation. Their foundation is built upon sand, which represents a multitude of tiny crushed rocks. The foundation of the wise is built upon the singular Rock.
“泛滥的灾祸”在圣经预言中指的是渐进性的星期日法令危机，它起始于即将到来的美国星期日法令。那些没有“爱真理的心”、因而拒绝知识加增的愚昧而邪恶的老底嘉人，相信这“泛滥的灾祸”“不会临到”他们，因为在诸多原因之中，他们选择接受了对圣经预言中罗马某一象征的错误定义。如此一来，他们便在自己所立的预言根基之上，产生了一个错误的预言模式。他们的根基建在沙土上；沙土象征着无数细小、被碾碎的石块。智慧人的根基却建在那独一的磐石上。
According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. For other foundation can no man lay than that is laid, which is Jesus Christ. Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble; Every man’s work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man’s work of what sort it is. 1 Corinthians 3:10–13.
照着神所赐给我的恩典，我像一位聪明的工头，已经立好了根基，另有人在上面建造；只是各人要谨慎怎样在上面建造。因为除了已经立好的根基——就是耶稣基督——以外，人不能再立别的根基。若有人在这根基上建造金、银、宝石、草木、禾秸，各人的工程都必显明，因为那日子要将它表明出来；它要借着火显露，这火要试验各人的工程是怎样的。哥林多前书 3:10-13。
The false foundations are contrasted with the true foundation, which is Christ Jesus—the Rock. The true or false foundation is revealed in the final of Daniel’s three tests. It is “revealed by fire”—the fire of the Messenger of the Covenant, who will suddenly come to His temple. Then a class is manifested who have made a covenant with death, and a class is manifested who have made a covenant of life.
虚假的根基与真实的根基形成对照；真实的根基就是基督耶稣——那磐石。在但以理的三个试炼的最后一项中，根基的真伪被揭示。那是“借着火显明”——约的使者之火；他将忽然来到他的殿。于是，与死亡立约的一类人和与生命立约的一类人便都显明出来。
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. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the Lord of hosts. Malachi 3:1–5.
看哪，我要差遣我的使者，他必在我前面预备道路；你们所寻求的主，必忽然进入他的殿，就是你们所喜悦的那立约的使者。看哪，他要来，这是万军之耶和华说的。但谁能当得起他来的日子呢？他显现的时候，谁能站立得住呢？因为他好像炼净者的火，又像漂布者的碱。他必坐下如炼净并洁净银子的；他必洁净利未的子孙，炼净他们如同金银，使他们凭义向耶和华献供物。那时，犹大和耶路撒冷所献的供物，必如古时的日子、从前的年岁，蒙耶和华悦纳。我必临近你们施行审判；我必速速作见证，指证那些行邪术的、奸淫的、起假誓的，亏负雇工人之工价的、欺压寡妇和孤儿的、屈枉寄居者权利的，并不敬畏我的人——这是万军之耶和华说的。玛拉基书 3:1-5。
The Messenger of the Covenant comes near in judgment when the testing process of Daniel reaches the third test, and the wise and wicked are tried. The three-step testing process of Daniel begins at the time of the end, when the book of Daniel is unsealed and knowledge is increased. The increase of knowledge is brought into clarity through the work of the chosen messenger who sounds a trumpet. That messenger is addressed by Malachi as the “messenger” that “prepares the way” before the arrival of the Messenger of the Covenant who reveals by fire who has entered into covenant with Him, or who chose to make a covenant with death. In Millerite history Christ came suddenly to His temple on October 22, 1844, a waymark which prefigures the soon-coming Sunday law.
当但以理的三步考验过程进入第三个考验，智慧人与恶人接受试炼之时，立约的使者就临近施行审判。但以理的三步考验过程始于末时，那时《但以理书》被解封，知识得以增长。知识的增长借着那位吹号的受拣选使者的工作而得以澄清。玛拉基称那位使者为在立约的使者来到之前“预备道路”的“使者”。这位立约的使者要借着火显明谁与他立了约，或谁选择与死亡立约。在米勒派的历史中，1844年10月22日，基督忽然来到他的殿，这一路标预表着即将到来的星期日法令。
“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.
基督作为我们的大祭司，为洁净圣所而进入至圣所，这在但以理书8:14中得以显明；人子到亘古常在者那里，如但以理书7:13所呈现的；以及玛拉基所预言的主来到他的殿，都是对同一事件的描述；而这件事也以新郎赴婚礼来表明，这是基督在马太福音第25章十童女的比喻中所描述的。 《善恶之争》，第426页。
The final of Daniel’s three tests occurs at the soon-coming Sunday law, when the Messenger of the Covenant arrives to reveal by fire who has made a covenant with life or death which is placed in the context of the Levites. When Malachi describes Matthew’s wise and foolish virgins, who are John’s Laodiceans and Philadelphians, and Daniel’s wise and wicked, both groups are tested by fire, and they then manifest who is, or who is not, a Levite.
但以理三次试炼中的最后一次，将发生在即将来临的星期日法令之时；那时约的使者要来到，借着火显明谁与生命或死亡立了约，而这一切是置于利未人的语境之中。当玛拉基描述马太所说的聪明与愚拙的童女（也就是约翰的老底嘉人与非拉铁非人，以及但以理的智慧人与恶人）时，这两类人都要经受火的试炼，从而显明谁是、谁不是利未人。
The Levites are the symbol of those who stood faithfully in the two rebellions of the golden calves. The first rebellion being that of Aaron, and the second being the rebellion of Jeroboam. In both illustrations the Levites represented the faithful, and both illustrations provide two witnesses of the faithfulness of a group represented by the Levites at the soon coming Sunday law. Aaron made a golden calf. Gold is the symbol of Babylon, and a calf is an image of a beast. He then ordained a feast and the foolish people danced naked around the calf. All their rebellion was premised and motivated in their rejection of Moses, the chosen messenger.
利未人象征那些在两次金牛犊叛乱中仍然忠心站立的人。第一次叛乱是亚伦的，第二次是耶罗波安的叛乱。在这两则例证中，利未人都代表忠心者；并且这两则例证为利未人所代表的一群人在即将来临的星期日法令之时的忠心，提供了两个见证。亚伦铸造了一只金牛犊。金子是巴比伦的象征，牛犊是兽的形象。随后他设立了一个节期，愚昧的百姓在那只牛犊周围赤身起舞。他们所有的叛逆，都以他们拒绝这位被拣选的使者摩西为前提与动机。
And Moses said unto Aaron, What did this people unto thee, that thou hast brought so great a sin upon them? And Aaron said, Let not the anger of my lord wax hot: thou knowest the people, that they are set on mischief. For they said unto me, Make us gods, which shall go before us: for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him. And I said unto them, Whosoever hath any gold, let them break it off. So they gave it me: then I cast it into the fire, and there came out this calf. And when Moses saw that the people were naked; (for Aaron had made them naked unto their shame among their enemies:) Then Moses stood in the gate of the camp, and said, Who is on the Lord’s side? let him come unto me. And all the sons of Levi gathered themselves together unto him. And he said unto them, Thus saith the Lord God of Israel, Put every man his sword by his side, and go in and out from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbour. And the children of Levi did according to the word of Moses: and there fell of the people that day about three thousand men. Exodus 32:21–28.
摩西对亚伦说：这百姓对你做了什么，使你使他们陷在如此大的罪里？亚伦说：我主不要发烈怒；你知道这百姓倾向作恶。他们对我说：“为我们造些神像，在我们前面引路；因为至于这个摩西，就是把我们领出埃及地的那个人，我们不知道他怎么样了。”我就对他们说：“谁有金饰，就把它摘下来。”他们便给了我；我把它扔进火里，结果这只牛犊就出来了。 摩西看见百姓放纵失序（因为亚伦任由他们放纵，叫他们在仇敌面前蒙羞），就站在营门口说：谁是站在耶和华一边的，都到我这里来！于是利未的子孙都聚到他那里。他对他们说：以色列的神耶和华这样说：人人把刀佩在腰间，在营中从这门到那门来回走动，各人击杀自己的兄弟、同伴和邻舍。利未人照着摩西的话去行；那一天民中被杀的约有三千人。 出埃及记 32:21-28
Those who danced were Laodiceans who manifested the “shame of their nakedness,” which is the warning of the sixth plague, a warning of the necessity to correctly understand the threefold makeup of modern Rome as the dragon, the beast and the false prophet. That warning sharply contradicts Uriah Smith’s private interpretation that destroyed the truths associated with the six plague and Armageddon.
那些跳舞的人是老底嘉人，他们显出了“自己赤身的羞耻”，这是第六灾的警告——提醒人必须正确理解现代罗马由龙、兽和假先知所构成的三重结构。该警告与尤赖亚·史密斯的私人解释截然相反，而他的解释毁坏了与第六灾和哈米吉多顿有关的真理。
Those who manifested their Laodicean condition had rejected the authority of the chosen messenger and manifested the same confused understanding as those who choose to identify the satanic symbol of “the daily” as the godly symbol of Christ’s sanctuary ministry. They attributed their deliverance to a symbolic god, but the god they chose to worship was a symbol of the god of Egypt, and Egypt is a symbol of the dragon. As with Laodicean Adventism they rejected the truth that “the daily” is a symbol of pagan Rome, the dragon, and identified the satanic symbol as a symbol of Christ.
那些显明出老底嘉光景的人已经拒绝了所拣选使者的权威，并且像那些选择把“常献的”这一撒但的象征当作基督圣所事工之神圣象征的人一样，显出了同样混乱的认识。他们把自己的拯救归功于一个象征性的神；但他们所选择敬拜的那位神却是埃及之神的象征，而埃及又是龙的象征。正如老底嘉式的复临主义一样，他们拒绝了“常献的”是异教罗马——那条龙——之象征这一真理，并把那撒但的象征当作基督的象征。
Son of man, set thy face against Pharaoh king of Egypt, and prophesy against him, and against all Egypt: Speak, and say, Thus saith the Lord God; Behold, I am against thee, Pharaoh king of Egypt, the great dragon that lieth in the midst of his rivers, which hath said, My river is mine own, and I have made it for myself. Ezekiel 29:2, 3.
人子啊，你要把脸转向埃及王法老，指着他和全埃及发预言；你要说：“主耶和华如此说：看哪，我与你为敌，埃及王法老——那伏卧在自己江河中间的大龙——你曾说：‘这河是我的，是我为自己造的。’” 以西结书 29:2、3。
Aaron’s rebels believed the lie that a symbol of the dragon, represented by the golden calf was the god that had delivered them from the bondage of Egypt. Laodicean Adventism believes the lie that a symbol of pagan Rome (the dragon), represented by “the daily,” is a symbol of Christ whose work is to deliver men from the bondage of sin in His ministry in the heavenly sanctuary. They also rejected the chosen messenger, as did Laodicean Adventism in the controversy over the symbolism of “the daily.”
跟随亚伦叛逆的人相信了一个谎言：由金牛犊所代表的龙的象征，就是那位把他们从埃及的奴役中拯救出来的神。老底嘉式的复临主义相信这样一个谎言：由"常献的"所代表的异教罗马（龙）的象征，是基督的象征；而基督在天上圣所中的事工，就是要把人从罪的捆绑中拯救出来。他们也拒绝了那位蒙拣选的使者；在关于"常献的"象征意义的争论中，老底嘉式的复临主义也是如此。
In the first generation (1844 to 1888) of Laodicean Adventism, they rejected Miller’s work in identifying the seven times. In the second generation (1888 to 1919) they began the process of rejecting the truth of “the daily.” In their third generation (1919 to 1957) they had reverted to the understanding of apostate Protestantism that the robbers of thy people is Antiochus Epiphanes. On September 11, 2001 they rejected the role of Islam in Bible prophecy when the third woe arrived on that date. Each of those four truths were upheld by Miller and are represented upon Habakkuk’s two tables, and each are foundational truths attributed to the work of Miller, who Sister White calls the “chosen one.”
在老底嘉式复临主义的第一代（1844年至1888年）中，他们否定了米勒在阐明“七次”方面的工作。到第二代（1888年至1919年），他们开始了否定“常献”真理的过程。到了第三代（1919年至1957年），他们已经回到背道新教的理解，认为“你民中的强暴人”就是安提阿古四世（伊庇法尼斯）。在2001年9月11日，当第三样祸灾在那一天临到时，他们否认了伊斯兰教在圣经预言中的角色。上述这四条真理都由米勒所维护，并体现在哈巴谷的两块版上；每一条都被视为米勒工作所确立的根基性真理，而怀爱伦姐妹称他为“所拣选的人”。
Jeroboam’s rebellion began at the beginning of the northern kingdom which consisted of the ten tribes who made Jeroboam their first king. Jeroboam made two golden calves and placed one in Bethel, meaning house of God, and the other at Dan, meaning judgment. Together Bethel and Dan represent the combination of church (Bethel) and state (Dan.) And as with Aaron’s rebellion the calves were made of gold, a symbol of Babylon, and both were an image of a beast. As with Aaron, Jeroboam ordained an annual feast and identified the calves as the god’s that delivered God’s people out of Egypt.
耶罗波安的叛逆开始于北国成立之初；北国由十个支派组成，他们立耶罗波安为他们的第一位王。耶罗波安铸造了两只金牛犊，一只安置在伯特利（意为“神的家”），另一只安置在但（意为“审判”）。二者合起来，伯特利与但代表教会（伯特利）与国家（但）的结合。并且，如同亚伦的悖逆，那些牛犊是用金子铸成的，金子象征巴比伦，而且都是兽的形象。与亚伦一样，耶罗波安还设立一年一度的节期，并称这些牛犊为把神的百姓从埃及领出来的神明。
And Jeroboam said in his heart, Now shall the kingdom return to the house of David: If this people go up to do sacrifice in the house of the Lord at Jerusalem, then shall the heart of this people turn again unto their lord, even unto Rehoboam king of Judah, and they shall kill me, and go again to Rehoboam king of Judah. Whereupon the king took counsel, and made two calves of gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt. And he set the one in Bethel, and the other put he in Dan. And this thing became a sin: for the people went to worship before the one, even unto Dan. And he made an house of high places, and made priests of the lowest of the people, which were not of the sons of Levi. And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that is in Judah, and he offered upon the altar. So did he in Bethel, sacrificing unto the calves that he had made: and he placed in Bethel the priests of the high places which he had made. So he offered upon the altar which he had made in Bethel the fifteenth day of the eighth month, even in the month which he had devised of his own heart; and ordained a feast unto the children of Israel: and he offered upon the altar, and burnt incense. 1 Kings 12:26–33.
耶罗波安心里说：如今国位必归于大卫家。若这民上耶路撒冷在耶和华的殿里献祭，这民的心必归向他们的主，就是犹大王罗波安；他们必杀我，仍归犹大王罗波安。于是王就商议，铸造了两个金牛犊，对百姓说：你们上耶路撒冷实在太劳累了。以色列人哪，看哪，这是领你们出埃及地的神！他把一个安置在伯特利，另一个放在但。此事就成了罪，因为百姓往那一个那里去敬拜，直到但。他又在丘坛建殿，从民间的凡人中设立祭司，并不是利未的子孙。耶罗波安在八月十五日，仿照犹大的节期，设立了一个节期，并在坛上献祭；他在伯特利也是这样行，向他所造的牛犊献祭，并将他所立的丘坛的祭司安置在伯特利。他在伯特利所筑的坛上，于八月十五日，就是他心里所捏造的那月那日献祭，为以色列人设立了节期，并在坛上献祭烧香。列王纪上 12:26-33
Jeroboam “devised in his own heart,” which represents the work of Uriah Smith in introducing a “private interpretation” in which to build his prophetic model. Jeroboam followed the pattern of Aaron and thereby misrepresented a god of Egypt as the true God. The god that both Aaron and Jeroboam produced was based upon a misapplication of a symbol of Rome’s twofold nature as a symbol of statecraft and churchcraft. Aaron and Jeroboam were both identifying an image of the dragon power, with the symbolism of an image of a beast. Thus, both those sacred histories of rebellion represent the great test of the people of God, by which their eternal destiny will be decided. That test according to inspiration is the test of the formation of the image of the beast.
耶罗波安“心中所自定”，这代表尤赖亚·史密斯的工作，即引入一种“私意解经”，用以建立他的预言模型。耶罗波安效法亚伦，于是把埃及的一个神冒充为真神。亚伦和耶罗波安所造出来的“神”，是基于对一个象征的误用——那象征原本指向罗马政教二重本性，即政权与教权。亚伦和耶罗波安都是在以“兽像”的象征来指认“龙的权势”的形象。因此，这两段圣史中的背叛代表着神子民的大考验，他们的永恒命运将因此被决定。按着启示，这个考验就是兽像形成的考验。
The first controversy over the symbol of Rome as the robbers of thy people, which made its way on to the 1843 pioneer chart argued that Antiochus Epiphanes was the robber, in place of the fact that the robbers are Rome. The first controversy represented the last controversy over the robbers of thy people being Rome, where it is now argued that the United States is the robbers, and not Rome. However, Antiochus is a symbol of the United States in verses ten through fifteen of Daniel eleven, so the beginning lie and the ending lie about who is represented is identical.
关于将罗马视为“你民中的强盗”这一象征的首次争论，曾被收入1843年先驱图表；其观点是“强盗”是安提阿古·伊皮法尼斯，而不是承认“强盗”其实是罗马这一事实。那第一次的争论代表了关于“你民中的强盗”是否为罗马的最后一场争论；在那场争论中，如今有人主张“强盗”是美国，而非罗马。然而，在《但以理书》十一章第十至第十五节中，安提阿古是美国的象征，因此，关于所代表者是谁，开头的谎言与末后的谎言完全相同。
The darkness and confusion over what Antiochus represented in the last days, produces a confusion over the image of the beast, as did the rebellion of Aaron and Jeroboam. The confusion over the image of the beast is occurring at the very time when the great test for the people of God is the formation of the image of the beast.
关于安提阿古在末后的日子里所代表之意的黑暗与混乱，正如亚伦和耶罗波安的悖逆所造成的那样，导致了对兽像的混淆。恰在上帝子民的大考验乃是兽像的形成之时，有关兽像的混乱正在发生。
“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.
主清楚地向我显明，兽像将在恩典期结束之前成形；因为那将成为上帝子民的大考验，藉此他们的永恒命运将被决定。你的立场如此自相矛盾、杂乱无章，以致只有少数人会受骗。
“In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].
在《启示录》第13章中，这一主题被清楚地呈现；[引自启示录13:11-17]。
“This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.
这是上帝的子民在受印之前必须经历的考验。凡是借着遵守祂的律法并拒绝接受伪安息日，从而证明对上帝忠诚的人，都要归在主上帝耶和华的旗下，并将领受永生上帝的印记。那些放弃源自天上的真理而接受星期日安息日的人，将领受兽的印记。《手稿发布》，第15卷，第15页。
When Sister White endorsed Miller’s view of “the daily” representing pagan Rome, she stated that since 1844, “other views”, in the plural, have been embraced which produced “darkness and confusion.” The confusion produced by false views of “the daily,” which is a symbol of pagan Rome, as the “robbers of thy people,” produces confusion and darkness concerning the distinction between Rome and Rome’s image.
当怀特姐妹赞同米勒关于“the daily”代表异教罗马的观点时，她指出，自1844年以来，人们已经接受了“其他看法”（复数），而这些看法带来了“黑暗与混乱”。把“the daily”（它是异教罗马的象征）解释为“你民中的强盗”的错误观点所造成的混乱，使罗马与罗马之像之间的区别陷入混乱与黑暗。
The first and last controversies over a symbol of Rome occurred between a former covenant people who were being passed by and a people who were then becoming the new covenant people of God. The controversy included an unwillingness to be governed by the established rules of grammar, for the word “also” in verse fourteen, was disallowed by the Protestants, thus claiming that the robbers must be the same power represented within the previous verses.
关于罗马某个象征的第一次和最后一次争论，发生在一个正被撇下的先前立约之民与一个当时正成为神的新约子民之间。这场争论还包括不愿受既定语法规则约束，因为新教徒不承认第十四节中的“也”一词，于是声称“强盗”必定是前几节所代表的同一势力。
It represented a wresting of the Scriptures when Antiochus was forced to be the robbers. It was a private interpretation, for any false doctrine in opposition to truth is a private interpretation. The controversy itself became a foundational truth, for it was recorded upon the 1843 pioneer chart. The ratification of the chart by inspiration confirmed and validated “the robbers” as a symbol of Rome, and magnified the seriousness of the truth, for to reject the doctrine was to reject both, the foundations and the authority of the Spirit of Prophecy.
当安提阿古被硬性解释为“强盗”时，这就构成了对圣经的曲解。 这是一种私意解经，因为凡与真理相对立的错误教义都是私意解经。 这场争论本身成为了一个基础性的真理，因为它被记录在1843年的先锋图表上。 这张图表受启示所核准，因而确认并证实了“强盗”是罗马的象征，并凸显了这一真理的严肃性，因为拒绝这一教义就等于同时拒绝根基和预言之灵的权威。
The correct understanding of the robbers of thy people representing Rome, added to the prophetic model which angels gave unto William Miller, for it agreed with the prophetic model he came to understand and present, that being: that pagan and papal Rome were the foundation of all his prophetic applications.
将“你民的劫掠者”正确理解为指罗马，被加进天使赐给威廉·米勒的预言模式之中，因为这与他所领会并提出的预言模式相一致；也就是说：异教罗马与教皇罗马是他一切预言应用的基础。
Uriah Smith’s private interpretation identifying the king of the north in verse thirty-six of Daniel eleven as France, and then as Turkey in verse forty, consisted of two false identifications of the king of the north. Smith’s rejection of the foundations in 1863, produced a blindness that disallowed him from seeing a most basic rule of prophecy, that being: that roughly at the time of Christ prophecy illustrated the modern spiritual entities that were typified by the ancient literal entities. Paul specifically taught this truth as he identified that what came first was the literal and afterward the spiritual.
乌利亚·史密斯以私意的解释，将《但以理书》十一章三十六节中的“北方王”认定为法国，又在四十节将其认定为土耳其，这构成了对“北方王”的两次错误认定。史密斯在1863年对根基的弃绝，使他陷入蒙蔽，以致看不见预言中一个最基本的法则，即：大致在基督的时候，预言以古代的字面实体为预表，指向现代的属灵实体。保罗明确教导了这一真理，他指出，先是字面的，随后才是属灵的。
Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. 1 Corinthians 15:46.
然而，先的不是属灵的，乃是属血气的；随后才是属灵的。哥林多前书 15:46。
Smith was of the covenant people who had replaced apostate Protestantism as God’s people, but he championed their rebellion when he rejected the seven times, and introduced his 1863 chart. Applying his private interpretation produced a false understanding of Armageddon in Revelation chapter sixteen, which is another test over the correct understanding of Rome.
史密斯是立约之民的一员，他们已取代背道的新教，成为神的子民；但当他拒绝“七倍”，并推出他1863年的图表时，却为他们的叛逆背书。他采用个人的解读，导致对《启示录》第十六章中的哈米吉多顿产生错误的理解，这又是关于如何正确理解罗马的另一项考验。
With the first controversy over the robbers, Smith represented those who had been involved with the first fulfillment of the parable of the ten virgins. Thus, with his personal view of the king of the north, he represents a covenant people who were being passed by between 1856 and 1863, as they became the Laodicean Seventh-day Adventist Church. As with the Protestants in the controversy of the robbers, Smith disregarded the grammatical authority of the passage he wrested with his private interpretation, because grammatically the king of the north from verse thirty-one to verse forty-five is always and only the papal power.
在关于强盗的第一次争论中，史密斯代表了那些参与了十童女比喻第一次应验的人。因此，凭借他对北方王的个人看法，他代表了一群在1856年至1863年间、当他们成为老底嘉的基督复临安息日会时正被越过的立约子民。正如在强盗之争中的新教徒一样，史密斯无视他以个人解释所曲解的那段经文的语法权威，因为从语法上看，从三十一节到四十五节中的北方王始终且仅指教皇势力。
With the controversy of “the daily,” lies were introduced into Advent history by Willie White and A. G. Daniells to uphold the old Protestant view that “the daily” represented Christ’s sanctuary ministry. That particular history has been identified in Habakkuk’s Tables, but is important to note the false witness associated with the promotion and establishment of the incorrect view, for the correct understanding was recognized by Miller in Second Thessalonians, where the issue is the contrast between those who love the truth and those who believe a lie.
随着关于“常献”的争议，威利·怀特和A. G. 丹尼尔斯为维护那种认为“常献”代表基督圣所事工的新教旧有观点，把谎言引入了复临运动的历史。那段特定的历史已在“哈巴谷的表格”中被识别出来，但重要的是要注意，为推广并确立那一错误观点所伴随的假见证，因为正确的理解是米勒在《帖撒罗尼迦后书》中所认识到的，那里讨论的是爱真理的人与相信谎言之人的对比。
“The daily” controversy adds to the line upon line understanding that the final controversy of Rome takes place in the time of the outpouring of the Holy Spirit. As the Holy Spirit is being poured out from above, a power from beneath is rising up and possessing those who receive it as the power of God, though it is a strong delusion.
关于“每日的”的争论，进一步丰富了那种“经上加经、例上加例”的认识：罗马的最终争战发生在圣灵浇灌的时期。当圣灵从上头浇灌下来时，一股从下头来的势力也在兴起，并且掌控那些把它当作神的能力而接受它的人，尽管它不过是强烈的迷惑。
“The two great powers in controversy are working, one from beneath, the other from above. Every man is under the secret influence of the one or the other, and his acts will reveal the character of the inspiration from which they proceed. Those who are united with Christ will work always in Christ’s lines. Those who are in union with Satan will work under the inspiration of their leader, opposed to the Holy Spirit’s power and action. The will of man is left free to act, and by action is revealed what spirit is moving upon the heart. ‘By their fruits ye shall know them.’” The 1888 Materials, 1508.
这场争战中的两大势力都在作工，一个从下而来，另一个从上而来。人人都在其中一方的暗中影响之下，而他的行为会显露他所受感动的性质。与基督联合的人，必始终按着基督的方式作工。与撒但联合的人，将在其首领的感动之下作工，敌对圣灵的能力与作为。人的意志被任凭自由行动，借着行动就显明是哪一种灵在感动人心。“凭着他们的果子，你们就可以认出他们来。”《1888文稿》，1508。
The prophetic contrast in the controversy of “the daily” is the identification of a symbol of the dragon as a symbol of Christ. Those who reject the truth, are also rejecting the role of Miller who discovered this truth, and in so doing they are rejecting the Holy Spirit and accomplishing the unpardonable sin.
在关于"the daily"的争论中，预言性的对比在于：把龙的象征认作基督的象征。那些拒绝真理的人，也是在拒绝发现这一真理的米勒所发挥的作用；这样做就是拒绝圣灵，并犯下不可赦免的罪。
We will take up a controversy over Rome that occurred shortly after September 11, 2001 in the next article.
我们将在下一篇文章中探讨一场发生在2001年9月11日之后不久的关于罗马的争议。
“We are living in a time when life is most precious and most interesting. The end of all things is at hand. Startling developments will be continually unfolding before us; for unseen agencies are at work, manifesting intense activity. The powers of darkness from beneath are moving upon human agents, and evil men are cooperating with evil angels to war against the commandments of God and the faith of Jesus; at the same time a power from above is moving upon those who will yield to divine influences, and the people of God are cooperating with heavenly intelligences. Nothing short of real, genuine faith will survive the strain that will come upon every soul of man in these last days to test and try him. God must be our refuge; we cannot trust in form, profession, ceremony, or position, or think that because we have a name to live, we shall be able to stand in the day of trial. Everything that can be shaken will be shaken, and those things that cannot be shaken by the deceptions and delusions of these last days, will remain. Rivet the soul to the eternal Rock; for in Christ alone there will be safety. Jesus described the days in which we are living as days of peril. He said, ‘As the days of Noe were, so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, and knew not until the flood came, and took them all away; so shall also the coming of the Son of man be.’ ‘Likewise also as it was in the days of Lot; they did eat, they drank, they bought, they sold, they planted, they builded; but the same day that Lot went out of Sodom it rained fire and brimstone from heaven, and destroyed them all. Even thus shall it be in the day when the Son of man is revealed.’ ‘When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory: and before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth his sheep from the goats: and he shall set the sheep on his right hand, but the goats on the left. Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world.’ Our course in this life will decide our eternal destiny there; it is left with us to say whether we shall be with those who inherit the kingdom of God, or with those who go away into outer darkness. God has made every provision for our salvation; then let us avail ourselves of that which has been purchased at infinite cost. ‘For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.’” Youth Instructor, August 3, 1893.
我们正生活在一个生命最宝贵、也最引人注目的时代。万物的结局近了。令人震惊的发展将不断在我们眼前展开，因为看不见的势力正在运作，显出极为活跃的作为。自下而来的黑暗权势正在人身上动工，恶人正与恶天使合作，向上帝的诫命和耶稣的信心发动争战；与此同时，从上头来的能力也在感动那些愿意顺服神圣影响的人，上帝的子民正与天上的生灵合作。在这些末后的日子里，那为要试验并考验人而临到每一个人灵魂的压力，唯有真实、纯正的信心才能承受并存活。上帝必须成为我们的避难所；我们不能信靠形式、口头宣称、礼仪或地位，也不可因为自以为有“活着”的名就以为能在试炼之日站立得住。凡能被震动的都要被震动；凡不为这末后日子的欺骗与迷惑所摇动的，必将存留。要把灵魂牢牢系在那永恒的磐石上，因为惟有在基督里才有安全。耶稣把我们所处的日子描述为危险的日子。他说：“挪亚的日子怎样，人子降临也要怎样。因为洪水以前的日子，人照常吃喝、娶妻、嫁人，直到挪亚进方舟的那日；他们并不知觉，直到洪水来了，把他们全都冲去；人子降临也要这样。” “罗得的日子也照样：他们吃喝、买卖、栽种、建造；及至罗得出所多玛的那日，天就降下火与硫磺，把他们全都毁灭了。人子显现的日子也要这样。” “当人子在他荣耀里降临，众圣天使同他一同来临的时候，他要坐在他荣耀的宝座上；万民都要聚集在他面前；他要把他们分别出来，好像牧人分别绵羊与山羊一样；把绵羊安置在右边，山羊在左边。于是王要对右边的人说：‘你们这蒙我父赐福的人，来承受那从创世以来为你们所预备的国度。’” 我们今生所行的道路将决定我们在那里永恒的归宿；选择权在我们，是要与承受上帝国度的人同在，还是与被丢在外面黑暗中的人为伍。上帝已为我们的救恩作了各样的预备；因此，让我们得着那以无穷代价为我们买来的恩惠。“因为上帝爱世人，甚至将他的独生子赐给他们，叫一切信他的人不至灭亡，反得永生。”青年导报，1893年8月3日。