第33章 书籍撰写的进展1888-1889年)
§1
第33章 书籍撰写的进展(1888-1889年)
§2
Chapter 33—(1888-1889) Advances in Book Production
§3
1885年（怀爱伦到欧洲去的那一年），如果一个新的复临信徒要购买怀爱伦的全部著作，他或者她能买到以下的书：{3BIO 434.1}
§4
Should a new Adventist seek to purchase, in 1885 (the year Ellen White went to Europe), all the E. G. White books available, he would be able to secure the following: {3BIO 434.1}
§5
《早期著作》1850年代出版的怀爱伦的头三本书1882年的再版。{3BIO 434.2}
§6
Early Writings, an 1882 republication of the first three E. G. White books issued in the 1850s. {3BIO 434.2}
§7
《预言之灵》1-4卷，介绍了善恶之争的故事。头三卷每卷400页，第四卷500页。{3BIO 434.3}
§8
The Spirit of Prophecy, volumes 1-4, which told the great controversy story. The first three were four-hundred-page books, and the fourth, five hundred pages. {3BIO 434.3}
§9
《教会证言》1-4卷，1855年和1881年之间发表的30辑证言小册子的再版，共四卷，每卷700页。{3BIO 434.4}
§10
Testimonies for the Church, volumes 1-4, a reprint of thirty testimony pamphlets issued between the years 1855 and 1881 in four volumes of about seven hundred pages each. {3BIO 434.4}
§11
两本证言小册子，第31辑和第32辑。{3BIO 434.5}
§12
Two Testimony pamphlets, Numbers 31 and 32. {3BIO 434.5}
§13
《使徒保罗传》一卷334页。{3BIO 434.6}
§14
Sketches From the Life of Paul, a 334-page volume. {3BIO 434.6}
§15
年纪较大的复临信徒可能会有《属灵的恩赐》1-4卷，这是《预言之灵》系列的前身。第二卷是1860年发行的传记。他们可能还有《怎样生活》，由六本论健康的小册子组成，每一本包括一篇爱伦写的主要的文章，其余是由她精选并编辑的有关资料；还有64页的小册子《对母亲的呼吁》。 {3BIO 434.7}
§16
Older Adventists might have had the little Spiritual Gifts,, Volumes I-IV, the forerunners of the Spirit of Prophecy series. The second volume is a biographical work issued in 1860. They might also have had How to Live, comprising six pamphlets on health, each with one feature article from Ellen White and the balance, related material selected and compiled by her; and a sixty-four-page pamphlet, Appeal to Mothers. {3BIO 434.7}
§17
当时，随着《预言之灵》系列的第四卷采用《善恶之争》的书名，被书报员们成功地介绍给大众，一个意义深远的概念正在逐渐形成。这本书很受欢迎；在四年时间里，《评论与通讯》和太平洋出版社一共印刷了十版，每版五千册。1886年，它的发行量因加入22幅插图而进一步提高，并以更大的版面印刷。这是这本书的第六次印刷。向公众销售取得令人满意的结果。这样的反应拓宽运用怀爱伦善恶之争故事的书籍发挥作用的前景。接下来的注意力集中在第一卷，这卷书涵盖了《旧约》的历史直到所罗门的时代。{3BIO 434.8}
§18
At this time a far-reaching concept was emerging, with the use of The Great Controversy, volume 4 of the Spirit of Prophecy series, being successfully introduced by colporteurs to the general public. It was a popular book; ten printings of five thousand each had come from the presses of the Review and Herald and the Pacific Press in four years’ time. In 1886 its popularity was enhanced by the introduction of twenty-two illustrations, and it was printed on a larger page size. This, the sixth printing of the book, met with gratifying sale to the general public. Such a response broadened the vistas as to what could be done with the E. G. White books dealing with the controversy story. Attention was next focused on volume 1, which covered Old Testament history to the time of Solomon. {3BIO 434.8}
§19
在四卷《预言之灵》当中，有两卷是关于基督生平的。这两卷合并为一卷，翻译成丹麦-挪威语、法语和德语出版。这本由《评论与通讯》出版的书很有吸引力，是书报员在欧洲和美国的畅销书。在这个观念扩展的时期，有人提出用英语出版，但没有这样做，可能是因为这本书似乎需要在涉及基督早期事工的部分做一些扩充。{3BIO 435.1}
§20
Then there were the two volumes on the life of Christ in the heart of the four-volume Spirit of Prophecy set. From these was developed a single volume, translated and published in Danish-Norwegian, French, and German. Produced by the Review and Herald, it was an attractive colporteur book and enjoyed a good sale in Europe as well as in America. In this period of expanding concepts, there was some talk of issuing it in the English language, but this was not done, possibly because the book seemed to need some expansion in the area that dealt with the earlier years of Christ’s ministry. {3BIO 435.1}
§21
当怀爱伦和她的儿子去欧洲的时候，人们设想如果她被留在那里的话，拟对《预言之灵》第一卷进行扩充和修订，以适应大众阅读。在确定要延长逗留时间后，玛丽安?戴维斯被召到巴塞尔，协助怀爱伦进行这方面和其他方面的工作。目的是使第一卷在范围和格式上与升级版的第四卷《善恶之争》相似。怀爱伦在巴塞尔的一些布道主题反映了她对圣经这一阶段历史的应用。{3BIO 435.2}
§22
When Ellen White and her son went to Europe, it was with the thought that if she should be detained there, volume 1 of the Spirit of Prophecy would be enlarged and adapted for the reading of the general public. When it was ascertained that the sojourn would be extended, Marian Davis was called to Basel to assist Ellen White in this and other projects. The objective was to make volume 1 similar in scope and format to the upgraded volume 4, The Great Controversy. The subjects of some of Ellen White’s sermons in Basel reflected her application to this phase of Bible history. {3BIO 435.2}
§23
但直到1886年末，怀爱伦才开始认真地修订和扩充这本书，致力于今天所熟知的《先祖与先知》。1887年1月、2月和3月，这项工作一直在紧张地进行，希望经过修订和扩大的这本书能在圣诞节前出售。但是计划突然改变了。{3BIO 435.3}
§24
But not until late 1886 was Ellen White able to undertake seriously the revising and enlarging of this volume, working toward what is known today as Patriarchs and Prophets. Through January, February, and March, 1887, this work continued with intensity, with the hope that the revised and enlarged book could be ready for sale by Christmas. But plans took a sudden change. {3BIO 435.3}
§25
注意力转向了《善恶之争》
§26
Attention Turned to the Great Controversy
§27
升级版500页的《善恶之争》的销量在不断上升。太平洋出版社的经理C. H. 琼斯给欧洲的怀爱伦和她的儿子写信，指出需要新的印版。这将要求重新设置图书的版面。{3BIO 435.4}
§28
The upgraded five-hundred-page Great Controversy was enjoying an escalating sale. This led C. H. Jones, manager of the Pacific Press, to write Ellen White and her son, in Europe, pointing out the need of new printing plates. This would call for a resetting of the type for the book. {3BIO 435.4}
§29
重新排版引起了对文本的研究，并考虑扩大这本书。虽然在写这本书的时候，怀爱伦曾有一些想法，认为这本书可以超越安息日复临信徒的范围，但是在某些事例中，它的术语和内容在很大程度上是面向安息日复临信徒的。现在，随着书报员将这本书分发给大众，一些措辞上的调整似乎是必需的。此外，在欧洲，她正处于宗教改革历史的现场，这是本书内容中非常重要的一个主题。况且这本书目前正译成法文和德文。这些因素的综合考虑，改变了巴塞尔文字工作的计划。第一卷被放在一边，集中精力在第四卷上。{3BIO 436.1}
§30
The call for new typesetting put into motion a study of the text, with a contemplation of enlarging the book. Although at the time of writing, Ellen White had somewhat in mind that the book could reach beyond the ranks of Seventh-day Adventists, yet the terminology, and in some cases the content, was geared largely to Adventists. Now with the book being distributed by colporteurs to the general public, some adaptation of wording seemed desirable. Added to this was the fact that in Europe she was in the midst of Reformation history, a subject that bore heavily on the contents of the book. Moreover, the book was currently being translated into French and German. The combined elements called for a switch in plans for literary work in Basel. Volume 1 was laid aside, and a concentrated effort was made on volume 4. {3BIO 436.1}
§31
对该书的研究有两个目的:一是为扩大读者的范围，二是帮助翻译者更好地理解作者的意思。由于计划已定，怀爱伦将于夏末返回美国，这就加快了这项工作的进度。3BIO 436.2}
§32
Study of the volume took on double objectives: to improve the book for a broader reading public, and to aid translators in obtaining a grasp of the finer meanings of the author. The fact that plans had already been set for Ellen White’s return to the United States in late summer led to a hastening of this work. {3BIO 436.2}
§33
一个发人深省的经历
§34
An Enlightening Experience
§35
5月18日，在给太平洋出版社经理C. H.琼斯的一封信中，怀威廉就巴塞尔发生的事情写了一篇发人深省的报道: {3BIO 436.3}
§36
On May 18, in a letter to C. H. Jones, manager of the Pacific Press, W. C. White wrote an enlightening account of what took place in Basel: {3BIO 436.3}
§37
我们终于可以把第四卷前四章的修改本寄给你了。就在你来信说重排它的时候，我们正在加紧将它翻译成法语和德语。……我提议法语和德语的翻译和校对人员，还有惠特尼弟兄夫妇、玛丽安和我，每天碰头，阅读和讨论一章。通过这种方法，译者就能领会作品的精神，翻译得更好，校对人员也参与到这种阅读中，他们就能在第一次阅读时发现错误，而不是像现在通常那样在最后一次阅读时发现错误。{3BIO 436.4}
§38
At last we are able to send you the corrected copy for the first four chapters of volume 4. About the time that your letter came about resetting it, we were pressing the matter of having it translated into the French and German.... I proposed that the translators and proofreaders of both the French and German, with Brother and Sister Whitney, and Marian and myself, should meet every day, and read, and discuss a chapter. By this means the translators would get the spirit of the work, and would translate better, and the proofreaders, also having a part in this reading, would be prepared to detect the errors in the first reading, instead of the last one, as is often the case now. {3BIO 436.4}
§39
尽管付出了巨大的努力，我们还是把工作完成了。我们在校阅时发现一些比喻性表达很难翻译。还有一些词语对于这本书的最初对象，即复临信徒来说，是比较熟悉和容易理解的，但对于普通的读者,特别是不是熟悉宗教术语的读者来说，就不知所云了。{3BIO 436.5}
§40
We carried the work through, although it cost a great effort. As we read, we found some things that were figurative expressions that were hard to translate, and other things that were easy to be understood by the class of people to whom it was at first thought that the book would go, expressions familiar to Adventists, and those who had heard their preaching, but which must be very blind to the ordinary reader, not especially familiar with religious phrases. {3BIO 436.5}
§41
我们还发现主题的某些部分被简单地处理了，因为觉得读者对这一主题很熟悉。母亲注意到了这一切，认为这本书应该加以改进和扩充，以利于现在所针对的大量各种读者。她以惊人的精力充实了一些过于简单的部分。（怀威廉A-2 ，245页）{3BIO 437.1}
§42
Again, we found parts of the subject that were very briefly treated, because the reader was supposed to be familiar with the subject. Mother has given attention to all of these points, and has thought that the book ought to be so corrected, and enlarged, as to be of the most possible good to the large number of promiscuous readers to whom it is now being offered. And she has taken hold with a remarkable energy to fill in some parts that are rather too brief.—A-2 WCW, p. 245. {3BIO 437.1}
§43
在1884年的版本中，第五章《早期的改革家》只用三页多一点的篇幅描述了约翰.胡斯和他的同工耶罗的生平和工作。这与50多页论述马丁路德对宗教改革的贡献是不相称的。她认为应该给胡斯和耶罗单独写一章，甚至两章。于是怀爱伦着手撰写一份历史梗概。在89页匆忙写就的手稿中，她大量引用了怀利的文字，在她最后一次去北方国家访问之前，她补充了空缺部分。她把编辑材料并将其删减到适当长度以适应本书的任务留给了玛丽安?戴维斯。 {3BIO 437.2}
§44
In the 1884 book, chapter five, “Early Reformers,” devoted a little more than three pages to the life and work of John Huss and his companion worker, Jerome. This was quite disproportionate to the more than fifty pages that set forth Luther’s contribution to the Reformation. It was thought that a chapter, or even two, should be given to Huss and Jerome, and Ellen White set about to provide a sketch of the history. In a hastily handwritten manuscript of eighty-nine pages, drawing heavily on Wylie, she supplied the lack just before she left on her last visit to the northern countries. She left to Marian Davis the task of editing the material for the book and cutting it back to proper length. {3BIO 437.2}
§45
怀威廉提到了文稿的扩充以及考虑了非复临信徒普通读者对《善恶之争》文本的反应: {3BIO 437.3}
§46
W. C. White referred to this expansion of the manuscript and of the reaction to an examination of the text of The Great Controversy from the standpoint of the average non-Adventist reader: {3BIO 437.3}
§47
母亲写了关于胡斯和耶罗的大量文字，足以涵盖一两章。她写了萨文黎，也写了加尔文。关于两个见证人的那一章扩大了一倍。关于威廉?米勒耳的那一章也将做相当大的改动。对圣所的那一章做了一些重要的补充。{3BIO 437.4}
§48
Mother has written enough about Huss and Jerome to make one or two new chapters. She has written something about Zwingli, and may speak of Calvin. The chapter on the two witnesses has been doubled in size, and quite a change will be made in the chapter on William Miller. And some important additions are made to the sanctuary chapter. {3BIO 437.4}
§49
在某些地方，引用了更多的经文，而且自始至终注明出处。{3BIO 437.5}
§50
In some places more scriptures are introduced, and all the way, more footnote references are used. {3BIO 437.5}
§51
你很难想象，有些内容读给敏锐聪明的人听时，他们的反应是多么不同。他们知道他们必须理解每一个句子，以便正确地翻译它。谈不像熟悉题材的听众。他们不了解复临运动及其经历。本书的许多美国读者也不了解所涉及的题材。有些人比与我们一起校阅的人更加不了解。所以在我们看来,需要进行表达方式的改变，以利于翻译。你们的新版也需要同样的修改。……我想这些补充将使这本书比现在增加100页。（同上）{3BIO 437.6}
§52
You can hardly imagine how differently some things sound when read to sharp, intelligent people, who know they must understand each sentence in order to translate it right, and who are ignorant of the Advent Movement, and experience, than when read where all who hear are familiar with the subject. And as many of the American readers to whom the book will go are nearly as ignorant of the subjects treated and some of them more ignorant than those who read with us, it seemed to us that what needed to be changed in form of expression to make it plain for translation ought to be the same for your new edition.... I think that the additions will swell the work one hundred pages of its present size.— Ibid. {3BIO 437.6}
§53
怀威廉接着说:“请A. T.琼斯长老和E. J.瓦格纳长老(分别是《时兆》的副主编和主编)对更正和整本书认真批评。” {3BIO 438.1}
§54
Then White added, “Please have Elders A. T. Jones and E. J. Waggoner [associate editor and editor, respectively, of the Signs of the Times] give careful criticism to the corrections, and to the whole matter.” {3BIO 438.1}
§55
在欧洲的经历使这本书受益
§56
Experience in Europe Benefited the Book
§57
几年后，当怀威廉回答有关他母亲文学作品的问题时，他讲述了在巴塞尔的经历，并介绍了一个特别有趣的事例：{3BIO 438.2}
§58
Some years later as W. C. White answered questions concerning his mother’s literary work, he recounted the experience in Basel and introduced a point of unique interest. {3BIO 438.2}
§59
我们读到论述德国和法国宗教改革的那几章时，译者们就会评论怀姐妹所选历史事件的适当性，我记得有两次他们说起还有其他同样重要的大事她没有提到。{3BIO 438.3}
§60
When we reached those chapters relating to the Reformation in Germany and France, the translators would comment on the appropriateness of the selection of historical events which Sister White had chosen, and in two instances which I remember, they suggested that there were other events of corresponding importance which she had not mentioned. {3BIO 438.3}
§61
当请她注意这事时，她就要求把那段历史带给她，以便她考虑所提到事件的重要性。阅读那些历史使她重新想起了她曾见过的事，此后她便描述了那件事。（1934年12月13日怀威廉致L. E.弗罗姆的信，另见3SM 465). {3BIO 438.4}
§62
When this was brought to her attention, she requested that the histories be brought to her that she might consider the importance of the events which had been mentioned. The reading of the history refreshed to her mind that which she had seen, after which she wrote a description of the event.—WCW to L. E. Froom, December 13, 1934 (see also Selected Messages 3:465). {3BIO 438.4}
§63
他还写道，他们在瑞士的最后一两周，怀爱伦对苏黎世特别感兴趣:{3BIO 438.5}
§64
He wrote also of Ellen White’s special interest in Zurich during the last week or two they were in Switzerland: {3BIO 438.5}
§65
母亲和我曾一起访问苏黎世。我记得很清楚，她看见那座古老的大教堂和市场时思绪连翩，说起萨文黎时代的事件就象是身临其境。 {3BIO 438.6}
§66
I was with Mother when we visited Zurich and I well remember how thoroughly her mind was aroused by seeing the old cathedral and the marketplace, and she spoke of them as they were in the days of Zwingli. {3BIO 438.6}
§67
她住在巴塞尔的两年间，访问了许多宗教改革时期曾有特别重要的事件发生的地方。这使她重新想起了她所见过的异象，导致那本书在涉及宗教改革的部分扩充了重要的内容”。（同上，另見3SM 365). {3BIO 439.1}
§68
During her two years’ residence in Basel, she visited many places where events of special importance occurred in the Reformation days. This refreshed her memory as to what she had been shown and this led to important enlargement in those portions of the book dealing with Reformation days.— Ibid. (see also Ibid., 3:465). {3BIO 439.1}
§69
1905年，怀威廉在马里兰州塔科马帕克对信徒讲话时，回忆起一次在欧洲的经历，表明了怀爱伦对宗教改革历史的洞见。{3BIO 439.2}
§70
In 1905, speaking to believers in Takoma Park, Maryland, W. C. White recalled one experience in Europe that indicated Ellen White’s insight into Reformation history. {3BIO 439.2}
§71
有一个安息日，在巴塞尔，我正在读怀利的《新教史》，书中讲到罗马军队攻打匈牙利人(波西米亚人)的经历，以及大批逼迫者看到一小群新教徒，如何吓得仓惶而逃。我念给妈妈听的时候，她打断了我，告诉我前面几页里的许多事情，还有不少根本没有在书里记载。她说:“我从来没有读到过这个故事，但那个场景已经一遍又一遍地呈现在我面前。我见过教皇的军队，有时在他们看到新教徒之前，上帝的使者就让他们看见一支庞大的军队，使他们仓皇逃跑。” {3BIO 439.3}
§72
One Sabbath, at Basel, I was reading Wylie’s History of Protestantism, telling about the experience of the Roman armies coming against the Bohemians, and how a large body of persecutors would see a little body of Protestants, and become frightened and beat a hasty retreat. As I read it to Mother, she interrupted me and told me a lot of things in the pages ahead, and told me many things not in the book at all. She said, “I never read about it, but the scene has been presented to me over and over again. I have seen the papal armies, and sometimes before they had come in sight of the Protestants, the angels of God would give them a representation of large armies, that would make them flee.” {3BIO 439.3}
§73
我说，“你为什么不把它收进你的书里（《预言之灵》第四卷）？”她说:“我不知道该把它放在哪里”。（DF 105b, 《怀威廉关于怀夫人及其著作的声明》1905年12月17日）{3BIO 439.4}
§74
I said, “Why did you not put that into your book?” She said, “I did not know where to put it.”—DF 105b, “W. C. White Statements Regarding Mrs. White and Her Work,” December 17, 1905. {3BIO 439.4}
§75
有了这样的联系，她在《善恶之争》116,117页中所作的记述将会引起读者的兴趣。{3BIO 439.5}
§76
In this connection, her account in The Great Controversy, 116, 117, will be read with interest. {3BIO 439.5}
§77
关于胡斯章节扩充
§78
Enlargement of Chapter on Huss
§79
书中只有一章是分给约翰?胡斯的。这意味着怀爱伦大量引述怀利的话必须删除，以适应篇幅的需要。怀爱伦和萨拉离开巴塞尔去北方国家访问之后，在巴塞尔的玛丽安?戴维斯做了进一步的准备工作。随后，相关章节的手稿被送到在英国的怀爱伦那里，等待她的批准，并进行可能的修改。(怀威廉A-2 , 307页){3BIO 439.6}
§80
Only one chapter in the book could be allotted to John Huss. This meant that much of the comments Ellen White had written in enlarging on Wylie’s remarks had to be cut in order to fit the space. Marian Davis, in Basel, did this further work of preparation after Ellen White and Sara had left and were visiting the northern countries. Then the manuscript for the chapters involved was sent to Ellen White in England for her approval and any changes that might be needed (A-2 WCW, p. 307). {3BIO 439.6}
§81
与此同时，原本要在欧洲工作一段时间的J. H.瓦格纳来到了巴塞尔。他加入了玛丽安的工作，和她一起编辑第四卷的章节，以及被搁置起来的第一卷的章节(同上，337)。玛丽安的工作使她在怀爱伦乘船去美国后在巴塞尔多待了一个月。怀威廉在力所能及的情况下与欧洲的机构取得联系，为这两本书寻找合适的插图。按照1887年夏末的计划，这些书将一起出版。{3BIO 440.1}
§82
In the meantime, J. H. Waggoner, who was to work in Europe for a time, arrived in Basel. He joined Marian, working with her on the chapters for volume 4 and also on the chapters for volume 1 that had been laid aside (Ibid., 337). Marian’s work held her in Basel for a month after Ellen White had sailed for America. As he was able, W. C. White made contacts with European firms, seeking appropriate illustrations for both books. As plans stood in the late summer of 1887, they were to be issued as companion volumes. {3BIO 440.1}
§83
删除特别为复临欣徒准备的材料
§84
Deletion of Materials Especially Intended for Adventists
§85
当《善恶之争》准备向普通民众广泛发行时，有些材料被删除。对此，怀威廉是这样解释的： {3BIO 440.2}
§86
As The Great Controversy was now being prepared for wide distribution to the general public, some materials were deleted. W. C. White explained this: {3BIO 440.2}
§87
我母亲在公共传道活动中显示了选择的能力，从真理的宝库中选择她面临的听众非常需要的东西；她总是想到，在她出版的作品中，要对所选择的内容作出最合适的判断；要给读这本书的人提供最合适的东西。{3BIO 440.3}
§88
In her public ministry, Mother has shown an ability to select, from the storehouse of truth, matter that is well adapted to the needs of the congregation before her; and she has always thought that, in the selection of matter for publication in her books, the best judgment should be shown in selecting that which is best suited to the needs of those who will read the book. {3BIO 440.3}
§89
所以，当1888年出版新版《善恶之争》时，省略了大约二十页的内容——在一处就省略了四到五页——这些内容对美国的复临信徒虽然很有教育意义，却不适合世上其它地方的读者。（1911年10月30日怀威廉对总会委员会的声明，另见3SM 438、439） {3BIO 440.4}
§90
Therefore, when the new edition of Great Controversy was brought out in 1888, there were left out about twenty pages of matter—four or five pages in a place—which was very instructive to the Adventists of America, but which was not appropriate for readers in other parts of the world.—WCW statement to the General Conference Council, October 30, 1911 (see also Selected Messages 3:438, 439). {3BIO 440.4}
§91
被删掉的内容之一是标题为《撒但的网罗》这一章中的第一部分，从337页到340页。在这里面，她描述了她在异象中看到的一个场景，撒但正在和他的天使们开会，决定用一种最好的方式欺骗和误导上帝的子民们。这段描述可以在《给传道人的证言》472-475页中看到；当然，在《预言之灵》第四卷的重印本中也有。{3BIO 440.5}
§92
One such deleted item was pages 337 to 340, being the first part of the chapter titled “The Snares of Satan.” In this she presented a view given her of Satan holding a council meeting with his angels to determine the best manner in which to deceive and mislead God’s people. This presentation may be found in Testimonies to Ministers, pages 472 to 475, and of course, in the facsimile reprint of Spirit of Prophecy, volume 4. {3BIO 440.5}
§93
《善恶的斗争》在希尔兹堡完稿
§94
The Great Controversy Finished at Healdsburg
§95
1887年夏末，当怀爱伦和她的工作人员回到美国时，这本书的工作已经进行得很顺利了。当她和助手们在希尔兹堡的家中安顿下来时，完成这项工作是她关注的第一项任务。她最后为这本书写了作者序言，日期是1888年5月。在其中她做了一个全面的论述，以上帝的先知们的工作为背景，说明上帝委托她写这本书。她宣布说: {3BIO 441.1}
§96
The work on the book was well along when Ellen White and her staff returned to the United States in the late summer of 1887. The completion of the work was the first task to which she gave attention as she and her helpers settled in her Healdsburg home. Her last writing for the book was for the author’s introduction, carrying the date of May, 1888. Here she made a comprehensive statement in the setting of the work of God’s prophets, regarding God’s commission to her to write the book. She declared: {3BIO 441.1}
§97
本书的作者曾蒙圣灵的光照，得以看到善与恶之间长期斗争的种种情景。本人曾多次蒙主准许，得以目睹生命之君——我们救恩的创始者基督，和那邪恶之君——罪恶的创始者，就是第一个违犯上帝律法的撒但之间历代的大斗争。（GC x）{3BIO 441.2}
§98
Through the illumination of the Holy Spirit, the scenes of the long-continued conflict between good and evil have been opened to the writer of these pages. From time to time I have been permitted to behold the working, in different ages, of the great controversy between Christ, the Prince of life, the Author of our salvation, and Satan, the prince of evil, the author of sin, the first transgressor of God’s holy law.—The Great Controversy, x. {3BIO 441.2}
§99
她奉命“逐步述说善恶之争的历史，特别是使这一段历史可以显明那即将临近之斗争的真相。”（GC xi ），她告诉读者，为了达到这一目的，她努力挑选教会历史上发生的事件，并把它们归纳在一起。她指出，这些记录为未来的斗争埋下了伏笔。在上帝话语的光照和圣灵的启迪下，她揭露了大仇敌撒但的策略。然后她开始说明她提到和使用历史著作的问题。{3BIO 441.3}
§100
Being instructed “to trace the history of the controversy in past ages, and especially so to present it as to shed light on the fast-approaching struggle of the future” (Ibid., p. xi), she informed the reader that in pursuance of this purpose she had endeavored to select and group together events in the history of the church. She pointed out that these records presented a foreshadowing of the conflict that lay ahead. Taking this in the light of God’s Word and the illumination of the Holy Spirit, she unveiled devices of the great adversary, Satan. Then she took up the matter of her reference to and use of historical writings. {3BIO 441.3}
§101
她解释了她是如何为了方便和帮助写作而引用材料的:{3BIO 441.4}
§102
She explained how she employed quoted material as a matter of convenience, an aid to her writing: {3BIO 441.4}
§103
时或遇有某一个史家已将一些事迹描写清楚，可供读者对其题目得到正确的概念；或有作者已将某些细节作了合适的总结，我就引用了他们的话。可是在所节录的话中，有一些并没有注明来源，因为我引用的话并不是作为权威性的根据，只是因为这些话能有力地表达某一点意思。（GC xi ）{3BIO 441.5}
§104
In some cases where a historian has so grouped together events as to afford, in brief, a comprehensive view of the subject, or has summarized details in a convenient manner, his words have been quoted; but in some instances no specific credit has been given, since the quotations are not given for the purpose of citing that writer as authority, but because his statement affords a ready and forcible presentation of the subject.—Ibid., xii. {3BIO 441.5}
§105
她也从本会作者那里获得关于预言的观点。当教会的先驱们认真研究圣经教义和预言时，她和他们在一起。他们是一起得出结论的，有时是由一个作者把结论公布于众，有时是另一个作者。她告诉读者: {3BIO 441.6}
§106
She had drawn from denominational authors also in presenting views on prophecy. She had been with the pioneers of the church as they earnestly studied Bible doctrines and prophecy. Conclusions were arrived at jointly, and at times one would be the writer to set them before the public, and at times another. She informed her readers: {3BIO 441.6}
§107
在叙述现代进行宗教改革者的经历和见解时，我照样引用了他们出版的作品。（GC xi ）{3BIO 442.1}
§108
In narrating the experience and views of those carrying forward the work of reform in our own time, similar use has been made of their published works.—Ibid. {3BIO 442.1}
§109
尤其是J. N.安德鲁斯和乌利亚?史密斯的，有时还引用她的丈夫怀雅各的。{3BIO 442.2}
§110
This would apply particularly to J. N. Andrews and Uriah Smith, and at times to her husband, James White. {3BIO 442.2}
§111
引用历史学家的资料
§112
Materials Quoted from Historians
§113
. 在1884年的《预言之灵》第四卷中，当介绍宗教改革的历史时，怀爱伦引用了德奥比坚、怀利等人的著作。在扩大介绍的过程中，她引进了更多的此类的材料。在这两本书中，她时而引用，时而改写，时而用自己的语言描述历史事件，这些历史事件构成了展示更大画面，就是在异象中向她呈现的幕后大斗争的母体或载体。她和她的合作者并不认为使用现成的材料需要特别予以指出。{3BIO 442.3}
§114
In the 1884 Spirit of Prophecy, volume 4, when presenting the history of the Reformation, Ellen White utilized quotations from D’Aubigne, Wylie, et cetera. In the enlargement of the presentation she brought in considerably more of such materials. In these two books she at times quoted, at times paraphrased, and at times depicted in her own words the events of history that formed the matrix or vehicle for presenting the larger picture, the behind-the-scenes controversy, that had been opened up to her in vision. She and those associated with her did not consider this use of available materials as a matter that called for specific recognition. {3BIO 442.3}
§115
虽然新增编的引语没有特别注明出处，但都用了引号。{3BIO 442.4}
§116
Although quotations in the new enlarged edition were used without specific credits, they did stand in quotation marks. {3BIO 442.4}
§117
后来被称为1888年版的扩大版，有26页整页的插图，后面有13页一般性说明，13页传记性说明。这些说明是由几位作者撰写的，包括J. H. 瓦格纳, 乌利亚?史密斯和M. C. 威尔科克斯。玛丽安.戴维斯协助。最后的工作进展缓慢;甚至到了1889年3月11日，《时兆》所登的广告依然是500页的1884年较老的升级版本。作者在介绍这本扩大版的新书时注明的日期是1888年5月，版权日期是1888年，但直到1889年9月2日，《时兆》才为它刊登广告，称之为“基督和撒但之间的大斗争的修订和扩编版”。{3BIO 442.5}
§118
The enlarged edition, which came to be known as the 1888 edition, carried twenty-six full-page illustrations and at the close devoted thirteen pages to general notes and thirteen pages to biographical notes. These notes were prepared by several authors, including J. H. Waggoner, Uriah Smith, and M. C. Wilcox. Marian Davis assisted. The final work progressed slowly; even as late as March 11, 1889, the Signs of the Times was still advertising the older, upgraded 1884 book of five hundred pages. The author’s introduction for the new enlarged book was dated Healdsburg, California, May, 1888, and the copyright date was given as 1888, but not until September 2, 1889, did the Signs of the Times carry an advertisement for it. It was advertised as the “Revised and Enlarged Edition of The Great Controversy Between Christ and Satan.” {3BIO 442.5}
§119
当时，新发行的圣经读物被列为该教派的主要图书。《善恶之争》被搁置和忽视了，但最终它成为了向公众发行的一本领先的书。{3BIO 443.1}
§120
At the time, the newly issued Bible Readings was being pressed as the denomination’s leading colporteur book. The Great Controversy was allowed to wait, neglected, but eventually it became a leading book distributed to the general public. {3BIO 443.1}
§121
《先祖与先知》
§122
Patriarchs and Prophets
§123
怀爱伦和她的工作人员在巴塞尔时，《先祖和先知》还在扩写阶段，但1887年4月，它被搁置一旁，优先处理《善恶之争》。但它并没有被遗忘，当怀爱伦和她的工作人员能够给它时间时，工作就有礼进展了，尽管很慢。这时，她有机会给刚刚离开教会的坎莱特写信。在信中，她提到了这本书: {3BIO 443.2}
§124
Patriarchs and Prophets was in the development stage while Ellen White and her staff were in Basel, but it was laid aside in April, 1887, to give priority to The Great Controversy. But it was not forgotten, and when Ellen White and her staff could give time to it, the work advanced, if slowly. At this point she had occasion to write to Canright, who had just left the church. In doing so, she mentioned this book: {3BIO 443.2}
§125
我近来一直在写作《善恶之争》的第一卷（《先祖与先知》），当我温习到这些重要的题目──创造及自撒但坠落到亚当坠落之间的种种大事──之时，使我觉得非常的严重。在我写作之时，主似乎很亲近我，当我沉思这从太初直到现在的大斗争时，便深受感动。黑暗权势的作为在我面前清清楚楚地展开。（5T 572, 573）{3BIO 443.3}
§126
I have been writing upon the first volume of Great Controversy [Patriarchs and Prophets], and it makes me feel very solemn as I review these important subjects—creation and the events from the fall of Satan to the fall of Adam. The Lord seems very near to me as I write, and I am deeply moved as I contemplate this controversy from the beginning to the present time. The workings of the powers of darkness are laid clearly before my mind.—Testimonies for the Church, 5:572, 573. {3BIO 443.3}
§127
1887年1月，怀威廉从瑞士写信给G. I.巴特勒说: {3BIO 443.4}
§128
In January, 1887, W. C. White wrote from Switzerland to G. I. Butler: {3BIO 443.4}
§129
母亲正在尽她最大的努力完成她关于《旧约》历史的文稿，戴维斯姐妹也在顺利地为它的付印作准备。我告诉你，我的弟兄，这将是一本精彩的书。它的内容将是第一卷《预言之灵》的两倍，在教导现代真理方面，它将完成更多的工作。我认为在价值和实用性方面，它将仅次于第四卷。（怀威廉—A-2, 第93页）{3BIO 443.5}
§130
Mother is doing her best to complete her manuscript on Old Testament History, and Sister Davis is making good progress in preparing it for the printer. I tell you, my brother, it will be a splendid book. It will have twice as much matter as Spirit of Prophecy, volume 1, and it will accomplish a great deal more in the matter of teaching present truth. I think it will stand next to volume 4 in value and usefulness.—A-2, WCW, p. 93. {3BIO 443.5}
§131
他还说：“我希望她在离开这里之前有时间修订《基督生平》，因为我担心我们回到美国之后，就没有时间写了”。{3BIO 443.6}
§132
He added, “I wish she had time to prepare her book on the Life of Christ before leaving here, for when we reach America I fear she will have but little time to write.” {3BIO 443.6}
§133
《先祖与先知》于1890年由太平洋出版社出版，与《善恶之争》处理的方式相同。正文前面是一个说明预言之灵当前在教会中作用的序言。这篇精彩的8页序言是由乌利亚.史密斯撰写的。1890年8月26日《评论与通讯》宣布了这本书的销售。{3BIO 443.7}
§134
Patriarchs and Prophets was published by the Pacific Press in 1890, and was handled like The Great Controversy. The text was introduced by a statement explaining the current function of the Spirit of Prophecy in the church. This excellent eight-page presentation was written by Uriah Smith. The Review and Herald, August 26, 1890, announced the availability of the book. {3BIO 443.7}
§135
书中有51幅插图，许多是整页的，是专门为这本书准备的。它还包括八页的附录注释，由怀爱伦以外的人撰写的。{3BIO 444.1}
§136
It contained fifty-one illustrations, many of them full-page, prepared expressly for the volume. It contained also eight pages of appendix notes prepared by others than Ellen White. {3BIO 444.1}
§137
11月24日，怀爱伦这样描述这两本相伴的书: {3BIO 444.2}
§138
On November 24, Ellen White wrote of the two companion books: {3BIO 444.2}
§139
上帝赐给我《善恶之争》和《先祖与先知》所包含的亮光。需要有这种亮光唤醒百姓为上帝的大日作准备。这些书含有上帝对祂子民直接的恳劝。祂就是这样用激动人心的话语对人说话，劝他们为祂的再来作准备。上帝在这些书中所赐下的亮光不应隐藏起来。（《文稿》1890年23号）{3BIO 444.3}
§140
God gave me the light contained in Great Controversy and Patriarchs and Prophets, and this light was needed to arouse the people to prepare for the great day of God, which is just before us. These books contain God’s direct appeal to the people. Thus He is speaking to the people in stirring words, urging them to make ready for His coming. The light God has given in these books should not be concealed.—Manuscript 23, 1890. {3BIO 444.3}
§141
怀爱伦在离开欧洲之前，并没有像怀威廉所希望的那样，从事《基督生平》的修订。从《预言之灵》第二卷和第三卷翻译过来的单卷本的《基督生平》已在欧洲发行。曾考虑出一个英语版。但是像《先祖与先知》和《善恶之争》一样，一想到这本书，就会考虑扩充材料,这要等待另有时间。在此期间，H. P. 霍伊斯特的一封信提到了在斯堪的纳维亚国家发行《基督生平》的重大进展。在接下来十年的出书过程中，促使霍伊斯特写这封信的局势得到了仔细的考虑。从1888年12月13日怀威廉写给霍伊斯特的信中，我们可以看出他提到了这个问题:I{3BIO 444.4}
§142
Ellen White did not get to work on the life of Christ before leaving Europe, as W. C. White had wished she might. The single-volume Life of Christ, translated from materials from The Spirit of Prophecy, volumes 2 and 3, was making its way in Europe, and an English edition was contemplated, but as with Patriarchs and Prophets and The Great Controversy, any thought given to this conjured up pictures of expanding the materials—and that had to wait for another time. In the interim, a letter from H. P. Holser mentioned a significant development in the distribution of the Life of Christ in the Scandinavian countries. The situation that prompted Holser’s letter was to be given careful consideration in book preparation during the next decade. From W. C. White’s letter of December 13, 1888, to Holser, we pick up the reference to the problem: {3BIO 444.4}
§143
我很高兴听到你说到对《基督生平》的持续需求。我很难过它受到报纸的负面批评，虽然你们的销售似乎仍在继续，但我担心这将与你们可能出版的其他作品相抵触。{3BIO 444.5}
§144
I am glad to hear what you say about the continued demand for the Life of Christ. I am sorry it is receiving adverse criticism from the newspapers, for although your sales seem to continue, I fear this will be against other works which you may print. {3BIO 444.5}
§145
在图书委员会最近的一次会议上，通过了一项表决，要求对这本书进行修订，删去那些会被新读者认为出于作者的想象、没有圣经依据的部分，使其适合作为一部先锋图书使用。你也许会说，我们做这件事已经迟了两年，但是我想，除了殖民地和海岛之外，德国和法国还有很大一部分地区还没有推销过。（D WCW怀威廉, 60页）{3BIO 444.6}
§146
At a late meeting of the book committee a vote was passed requesting that this book be revised, leaving out those portions which strike the new reader as flights of the author’s imagination, and unsustained by Scripture—and fit it to be used as a pioneer work. You may say we are two years too late for this, but I suppose there are very large sections of Germany and France, besides the colonies and the islands of the sea, that have not been canvassed as yet.—D WCW, p. 60. {3BIO 444.6}
§147
怀爱伦根据异象在《基督生平》中所曾添的内容是问题的根源。怀爱伦在1888年12月13日写给欧洲的E. W. 惠特尼的信中提到了这一点。{3BIO 445.1}
§148
The extra-scriptural materials introduced by Ellen White as the result of the views given her in vision on the life of Christ were at the seat of the problem. White alluded to this in a letter written to E. W. Whitney in Europe on December 13, 1888. {3BIO 445.1}
§149
图书委员会建议，《基督生平》要进行修订，调整为一本先锋图书，删除会给新读者带来许多疑虑的内容。（同上,59页）{3BIO 445.2}
§150
The book committee recommends that the Life of Christ shall be revised, adapting it for use as a pioneer book and removing those things which create so many queries with the new reader.— Ibid., 59. {3BIO 445.2}
§151
这些观点在《先祖与先知》的准备过程中起了作用，并在十年后为《历代愿望》做准备时予以考虑。{3BIO 445.3}
§152
These points had a bearing in the preparation of Patriarchs and Prophets and would be kept in mind a decade later in the preparation of The Desire of Ages. {3BIO 445.3}
§153
《怀雅各和怀爱伦生平概略》
§154
Life Sketches of James and Ellen G. White
§155
.怀雅各参与的最后工作之一是为1880年出版的《生平概略》准备文稿。它包含了怀雅各和怀爱伦的生活故事。实际上，这本书主要由更早出版的文字组成：怀雅各的《生活事件》(1868年)和怀爱伦的《属灵的恩赐》第二卷（1860年)。这本416页的《生平概略》反响良好，发行量也不错。 {3BIO 445.4}
§156
One of the last tasks in which James White was involved was the preparation of the manuscript for a volume published in 1880 titled Life Sketches. It contained the story of James White’s life and that of Ellen G. White. Actually it was made up largely of materials published earlier, Life Incidents (1868) for James White, and Spiritual Gifts,, Volume II (1860), for Ellen White. The 416-page Life Sketches was well received and had a good circulation. {3BIO 445.4}
§157
怀雅各本打算及时修改并扩充它，但他的逝世使之无法完成。随着这本书在19世纪80年代中期绝版，需要对其进行修订，使其与时俱进。幸亏1852年就加入复临行列的终身编辑J. H.瓦格纳还健。怀威廉在1886年末或1887年初联系了他，希望他能接手这本书，使之完善和与时俱进。瓦格纳同意了，并在1887年初加入巴塞尔的工作团队后不久，开始了这项工作，最终完成了1888年版《怀雅各和怀爱伦生平概略》的文稿。As{3BIO 445.5}
§158
James White had intended in time to revise and enlarge it, but his death prevented this. As the volume went out of print in the mid-1880s, some study was given to its revision, bringing it up to date. As J. H. Waggoner, a lifelong editor who joined the ranks of Adventists in 1852, became available, W. C. White contacted him in late 1886 or early in 1887 with the hope that he could take hold of the book and perfect it and bring it up to date. Waggoner agreed to this, and soon after joining the workforce in Basel in early 1887, he began the work that eventually yielded the manuscript for the 1888 edition of Life Sketches of James and Ellen White. {3BIO 445.5}
§159
《教会证言》
§160
Testimonies for the Church,
§161
就在1885年怀爱伦前往欧洲之前，四卷根据早期的小册子重印的篇幅各为700页的《教会证言》出版了三本。此后不久，第四卷完成了出版。第31辑《证言》(244页)出版于1882年，第32号《证言》(238页)紧随其后于1885年出版。1889年明尼阿波利斯大会结束后，怀爱伦以288页的篇幅出版了第33辑《证言》。 {3BIO 445.6}
§162
Just before Ellen White left for Europe in 1885, three of the four seven-hundred-page volumes of Testimonies for the Church, reprinted from the early pamphlets, came from the press. Shortly thereafter, volume 4 finished out the republication. Testimony No. 31, a 244-page book, was published in 1882, and No. 32, with its 238 pages, followed in 1885. After the Minneapolis General Conference session Ellen White in 1889 brought out No 33, with 288 pages. {3BIO 445.6}
§163
1889年末，《教会证言》第31、32和33辑合并出版为《教会证言》第五卷中。{3BIO 446.1}
§164
Later in the year 1889, Testimonies 31, 32, and 33 were published in a single volume, Testimonies for the Church, volume 5. {3BIO 446.1}
§165
《基督徒节制和圣经卫生》
§166
Christian Temperance and Bible Hygiene
§167
在1870年代的初期，怀雅各和怀爱伦曾经挽救过《健康改革者》。这是一本由安息日复临信徒发行的有关健康的月刊。当时，它正走下坡路。怀雅各为它写了好几年的论圣道卫生的社论。在1876年春天的总会特别会议上，他提议将这些手稿编辑成一本关于这个题目的书（RH 1876.4.6）。总会对他的建议给予满腔热忱的支持，但由于有其它的任务，以及后来他的逝世，使这件事没能实现。{3BIO 446.2}
§168
In the early 1870s James and Ellen White had come to the rescue of the Health Reformer, the monthly health journal issued by Seventh-day Adventists, which was suffering a serious decline. In it, over a period of several years, James White published editorials on Bible hygiene. At the special session of the General Conference in the spring of 1876, he proposed preparing the manuscript for a book on the subject (Ibid., April 6, 1876). The General Conference gave hearty support to this, but other tasks and then his death intervened. {3BIO 446.2}
§169
但这个想法并没有就此消失，而是在1890年得以实现；出版了一本名为《基督徒节制和圣经卫生》的书。怀雅各所写的九章，构成了此书的最后部分——“圣经卫生”。这卷书的前面的部分——“基督徒的节制”则是怀爱伦广泛收集的关于“健康和家庭”的材料编辑出来的——全书共19章。{3BIO 446.3}
§170
The idea, however, did not die, but found fruition in a volume issued in 1890, titled Christian Temperance and Bible Hygiene. Nine chapters from James White’s pen filled the last section of the book, “Bible Hygiene.” The first part of the volume, “Christian Temperance,” was a compilation of a broad spectrum of E. G. White materials on the subject of “Health and the Home”—nineteen chapters in all. {3BIO 446.3}
§171
J.H.凯洛格医生也参与协助编辑这本书。在他写的序言里，他高度赞扬了怀爱伦开展健康教育对世界所作出的重要贡献。凯洛格医生说，直到当时， “没有什么地方也没有什么人提出过系统而和谐的卫生学真理，既无明显的错误，又与圣经和基督教的原则一致。”（CTBH iii）他讲到，她提出的这些原理是不朽的！在序言的结尾，他给出了这本书的历史： {3BIO 446.4}
§172
Dr. J. H. Kellogg was drawn in to assist in the compilation of this volume. In the preface, which he wrote, he paid high tribute to the major contribution to the world made by Ellen White in leading out in health teachings. Dr. Kellogg stated that up to that time, “nowhere, and by no one, was there presented a systematic and harmonious body of hygienic truths, free from patent errors, and consistent with the Bible and the principles of the Christian religion.”—Page iii. He wrote of the enduring nature of the principles she set forth. His closing paragraphs give the history of the book: {3BIO 446.4}
§173
本书没有重新介绍上文中所提到的原则，而只是一个汇编，在某种意义上是一个摘要，摘录了怀爱伦有关这个问题的不同作品，另外有几篇文章是怀雅各长老写的，阐明了同样的原则，还有J. N.安德烈长老和贝约瑟长老的个人经验，他们是安息日复临信徒中健康运动的两位先驱。本书是在怀爱伦的监督之下、由她为此而指定的委员会编辑的，书稿已经她仔细检查过。{3BIO 446.5}
§174
This book is not a new presentation of the principles referred to in the above paragraphs, but is simply a compilation, and in some sense an abstract, of the various writings of Mrs. White upon this subject, to which have been added several articles by Elder James White, elucidating the same principles, and the personal experience of Elder J. N. Andrews and Joseph Bates, two of the pioneers in the health movement among Seventh-day Adventists. The work of compilation has been done under the supervision of Mrs. White, by a committee appointed by her for the purpose, and the manuscript has been carefully examined by her. {3BIO 446.5}
§175
编辑本书的目的是要以浓缩的形式把分散在不同书卷中的资料汇编起来，有些内容是以前从未发表过的，以便怀爱伦关于这个问题的教导能影响尽可能多的人。我们确信本书会得到热诚的接受，它的重要性也必得到认真的考虑。（CTBH iv ）{3BIO 447.1}
§176
The purpose in the preparation of this volume has been to gather together, in a condensed form, writings which were scattered through various volumes, and some that have never before appeared in print, so that the teachings of Mrs. White upon this subject might reach as large a number as possible of those for whom they were specially intended; and it is confidently believed that the work will receive a cordial reception, and the earnest consideration which its importance demands.—Ibid., iv. {3BIO 447.1}
§177
《基督徒节制和圣经卫生》一书，经怀爱伦同意，由健康出版公司在巴特尔克里克出版。很多年它一直是怀爱伦对健康的标准表述。这本书的“基督徒的节制”部分——怀爱伦写的部分——整体或部分以几种欧洲文字发表。1905年，《服务真诠》作为怀爱伦为教会和整个世界所写的论健康的主要书籍替代了前者——前者不需再作修订。{3BIO 447.2}
§178
Christian Temperance and Bible Hygiene, with Ellen White’s consent, was published in Battle Creek by the Good Health Publishing Company. For a number of years it was the standard E. G. White presentation on health. The “Christian Temperance” portion of the book—the E. G. White section—was in whole or in part issued in several of the languages of Europe. In 1905 The Ministry of Healing took its place as the prime E. G. White book on health written for the church and the world—a book for which no revision has ever been called. {3BIO 447.2}