第32章 基督生平——《历代愿望》的写作1892-1898年)
§1
第32章 基督生平——《历代愿望》的写作(1892-1898年)
§2
Chapter 32—(1892-1898) Writing on the Life of Christ—The Desire of Ages
§3
《历代愿望》在12月的出版和这本书传道园地里被接受,标志着怀爱伦和她的工作人员在澳大利亚出书的高潮。这一点为这本传记提供了一个机会，可以对这本书进行相关的叙述，这本书原本希望能在一两年内完成，但却花了七年时间。 {4BIO 375.1}
§4
The arrival of copies of The Desire of Ages in December and the acceptance of the book in the field marked for Ellen White and her staff the climax of book preparation in Australia. This point offers an opportunity in this biography to draw together a connected account of the work that it was hoped could be accomplished in a year or two but took seven. {4BIO 375.1}
§5
当怀爱伦在1891年离开旧金山前往澳大利亚时，她随身携带了两本400页的有关基督生平的珍贵书籍。它们是四卷本的《预言之灵》，又名《基督与撒但的大斗争》的中心卷本。第二卷比较具体的名字是《我们主耶稣基督的生活、教训和奇迹》，于1877年在巴特尔克里克出版。另一本名为《我们的主耶稣基督的受死、复活和升天》，是在一年后出版的。{4BIO 375.2}
§6
When Ellen G. White left San Francisco for Australia in 1891, in her accompanying baggage were two precious four hundred-page volumes on the life of Christ. They were the center volumes in the four-book set titled The Spirit of Prophecy and known also as The Great Controversy Between Christ and Satan. Volume 2, bearing the more specific title Life, Teachings and Miracles of Our Lord Jesus Christ, had been published in Battle Creek in 1877. The other carried the title The Death, Resurrection and Ascension of our Lord Jesus Christ, and had been published a year later. {4BIO 375.2}
§7
这两本比较小的书放在准备运往澳大利亚的行李箱里，因为怀爱伦计划，既摆脱了在北美工作的分心，她将在陪伴她的玛丽安?戴维斯小姐的帮助下，完善和扩编其中的内容。这两本书出版已将近15年了。怀爱伦急于把她不时得到的一些亮光和信息加到故事中去。这些亮光和信息在她的信件、期刊文章和布道记录稿中都有呈现。扩编的书将与刚出版的大型综合性书籍《先祖和先知》，和1888年出版的《善恶之争》并列。这些书合在一起，追溯了历代的斗争，主要以教会，也以一般世人作为潜在的读者。 {4BIO 375.3}
§8
These two relatively small books were in the Australia-bound luggage because Ellen White planned that, away from the distractions of the work in North America, she would, with the assistance of Miss Marian Davis, who accompanied her, perfect and amplify the presentation they carried. It had been nearly fifteen years since they had come from the press, and Ellen White was eager to introduce into the story additional light and information that had come to her from time to time that had been set forth in her letters, periodical articles, and transcribed sermons. The projected volume, or volumes, would join the larger, more comprehensive Patriarchs and Prophets, just published, and The Great Controversy, issued in 1888. Together they traced the story of the Conflict of the Ages, and were prepared with both the church in particular and the world at large in mind as potential readers. {4BIO 375.3}
§9
由于怀爱伦对澳大利亚情况的了解，她对那里文字工作的机会不像她的同工那样乐观，他们没有她的先知洞察力。在前面几章中已经提到过她常常尝试撰写基督生平，却未能成功。有些年份提供了比其他年份更多的有利机会。怀爱伦在这个项目上的工作是断断续续的，而玛丽安?戴维斯一直在坚持这项工作。她常常觉得快完成了，然后又会感到沮丧，但与此同时，她又为怀爱伦在异象中所领受的亮光而感到高兴。一旦写出来，又可以增加丰富的材料资源。文稿从1892年写到1897年，又延续到1898年。即便如此，在1898年12月10日收到完成的书之后，关于基督生平还有许多可以写的。这也反映在两年后出版的《基督比喻实训》。现在，我们将比较粗略地追溯《历代愿望》的写作过程。{4BIO 376.1}
§10
With Ellen White’s knowledge of the situation in Australia she was not as sanguine in regard to the opportunities for literary work there as were her fellow workers, who were without the benefit of her prophetic insights. Mention has been made in the preceding chapters of her often futile attempts to work on the life of Christ. Some years provided more favorable opportunities than others. While Ellen White’s work on the project was intermittent, Marian Davis kept right at the task. The latter often felt it was about finished and then would be frustrated and at the same time delighted when light was received by Ellen White in vision that, when written out, added rich sources of materials. The work on the manuscript stretched from 1892 through 1897 and into 1898. Even then, with the receiving of the finished book on December 10, 1898, there was still more to do on the life of Christ. That was presented in Christ’s Object Lessons, published two years later. Now we will trace, rather sketchily, the story of the preparation of The Desire of Ages. {4BIO 376.1}
§11
关于基督生平的最初写作
§12
Initial Writing on the Life of Christ
§13
1858年，当怀爱伦第一次写下上帝在1848年和1858年——两次在异象中向她启示的善恶之争的情景时，她写了52页的《基督生平》的小书。其中有16页，对祂的传道作了简要的回顾，36页描述的是祂生命的最后几天的场景。这几十页，在1877年和1878年出版的《预言之灵》系列的第2卷和第3卷中得到扩充；他的一般传教变成了387页，受难周和他的最后传道变成了254页，纸张也比前述的要大。由于已出版了《先祖与先知》以及《善恶之争》，计划对这本原打算名为《基督生平》的书再进行扩充；特别是对于基督直到受难周前三年多时间的生活和传道活动的描述，进行扩充。怀爱伦和玛丽安?戴维斯，在澳洲把注意力集中到这个计划上。{4BIO 376.2}
§14
In 1858 as Ellen White first wrote the account of what had been revealed to her in the great controversy visions of 1848 and 1858, she devoted fifty-two small pages to the life of Christ. Sixteen of these gave a very brief review of His ministry, and thirty-six were devoted to the few days of the last scenes of His life. These pages were expanded in volumes two and three of the Spirit of Prophecy series in 1877 and 1878; 387 larger pages were given to His general ministry and 254 pages to the Passion Week and His closing ministry. With Patriarchs and Prophets and The Great Controversy in the field, it was planned that the work, in its preparation called “The Life of Christ,” would represent a further amplification, particularly of the account of the three years and more of the life and ministry of our Lord up to the Passion Week. It was to this that Ellen White and Marian Davis turned their attention in Australia. {4BIO 376.2}
§15
1873年初，当怀雅各和怀爱伦第一次来到加利福尼亚时，她就开始了她关于基督生平的写作。在这段时间到1875年春天之间，由于她的旅行和其他工作的制约，她的写作断断续续。部分内容最早发表在《评论与通讯》上。{4BIO 376.3}
§16
It was early in 1873, while James and Ellen White were in California for the first time, that she began her writing on the life of Christ. Between this date and the spring of 1875, as her travels and other work allowed, she wrote somewhat intermittently. Portions were first published in the Review and Herald. {4BIO 376.3}
§17
1876年，怀爱伦再次来到太平洋海岸，住在她们奥克兰的新家里。怀雅各是总会会长，留在巴特尔克里克做管理工作。她的侄女玛丽?克拉夫是她很好的文字助手，她在怀爱伦写作《基督生平》的时候，给予了她帮助。{4BIO 377.1}
§18
In 1876 she was again on the Pacific Coast, living in their new home in Oakland. James White, president of the General Conference, was detained in Battle Creek in administrative work. She had good literary help in her niece, Mary Clough, and she pushed ahead with her writing on the life of Christ. {4BIO 377.1}
§19
材料最初的草稿是她自己写的，玛丽编辑书页，把它们整理成为章节，然后抄写下来。当然，完成的著作也是手抄的，因为六七年后，怀师母才开始使用打字机工作。每天上午，她在她楼上的房间里勤奋地写作。午餐后，她来到玛丽?克拉夫的房间；躺在沙发上，听玛丽把从她最初的草稿中准备好的材料读给她听。 她在四月初写道：“宝贵的题目充分地展开在我的脑海中。（《信函》1876年第4号）{4BIO 377.2}
§20
The first drafts of her materials were in her own handwriting. Mary would edit the pages and put them into the form of a chapter, and then copy it. Of course, the finished work was also in handwritten form, for it was six or seven years later that typewriters came into use in Mrs. White’s work. Every morning she would write diligently in her upstairs room. After the noonday meal she would go to Mary Clough’s room, lie on a sofa, and listen as Mary read the material prepared from her first written draft. “The precious subjects open to my mind well,” she wrote in early April.—Letter 4, 1876. {4BIO 377.2}
§21
这时，她在给密友露辛达?霍尔的信中写道: {4BIO 377.3}
§22
Writing at this time to her close friend Lucinda Hall, she declared: {4BIO 377.3}
§23
我在这个时候有一项特别的工作，要把主指示我的事写出来。……我有一项工作要做，这已成了我心中一个很大的负担。有多么大，除了主没有人知道。此外，我需要时间让我的心思镇定平静。我在从事这项工作时需要有时间默想和祈祷。我不想使自己疲倦或与我们的人密切联络，他们会使我分心。这是一项大工，我要天天呼求上帝的灵帮助我做好这项工作。（《信函》1876年第59号）{4BIO 377.4}
§24
I have a special work at this time to write out the things which the Lord has shown me.... I have a work to do which has been a great burden to my soul. How great, no one but the Lord knows. Again, I want to have my mind calm and composed. I want to have time to meditate and pray while engaged in this work.... This is a great work, and I feel like crying to God every day for His Spirit to help me to do this work all right.—Letter 59, 1876. {4BIO 377.4}
§25
所有的圣经研究，异象，祈祷，沉思，与她的文字助手的讨论，甚至“冥思苦想”，全都在圣灵的监管之下，都与写作有关。她說：“我心里感到极大的平安和镇静。似乎没有什么使我混乱分心，既有这么多辛苦的思考，我的心智若对什么事感到困惑，就一定会过劳。（《信函》1876年第13号）. “我不能匆忙办事。这项工作必须谨慎地、慢慢地、准确地做成。我们所准备的题目很好地组织起来了，令我感到很愉快”。（《信函》1876年第14号）{4BIO 377.5}
§26
Bible study, visions, prayer, meditation, discussion with her literary assistant, even “hard thinking,” all under the general superintendence of the Holy Spirit, were involved in the writing. “I feel great peace and calmness of mind,” she noted. “There seems to be nothing to confuse and distract my mind, and with so much hard thinking my mind could not be perplexed with anything without being overtaxed.”—Letter 13, 1876. “I cannot rush business. This work must be done carefully, slowly, and accurately. The subjects we have prepared are well gotten up. They please me.”—Letter 14, 1876. {4BIO 377.5}
§27
当两个女人专注于写作的时候，她们手头有几本别的作者写的标准的参考书，如威廉?汉纳的《我主的生平》和坎宁安?盖基的《基督生平与言训》。很可能还有其他的书。例如，完成的作品提供了证据，证明她们在一定程度上引用了汉纳的书。虽然没整段，或者据我们所知，甚至是完整的句子，但是所用的短语却随处可见。在一些情况下怀爱伦的陈述顺序与汉纳相当接近。汉娜?怀特和怀爱伦都涉足同一领域，都大量依据福音书。怀爱伦的作品中出现了一些有趣的细节，无论是在福音书作者还是解经家的著作中都没有提到，在这些细节中，她做了很多详尽的解说，证明她的写作来源是她所看到的异象。在这些异象中，她目睹了主生活中的事件，有时是全景，有时则非常具体。{4BIO 377.6}
§28
As the two women worked together with dedicated purpose, they had at hand for reference several standard works by other authors, such as William Hanna’s Life of Our Lord, Cunningham Geikie’s Life and Words of Christ, and most likely some others. The finished product gives evidence, for instance, that they made some use of Hanna’s book. While there are no paragraphs or, to our knowledge, even complete sentences taken from it, there are phrases here and there that can be easily identified, and in some cases the order in Ellen White’s presentation follows Hanna rather closely. Hanna and Ellen White were both covering the same ground, leaning heavily on the gospel accounts. In Ellen White’s writing there appear interesting details found in neither the Gospel writers or the writings of commentators, points in which she deals in sufficient detail to make it very evident that her basic source in writing was the visions given to her. In these visions she witnessed, sometimes in panoramic views and at other times in great detail, the events in the life of the Lord. {4BIO 377.6}
§29
她为什么要引用别人的著作?
§30
Why Did She Copy from Others?
§31
1928年，怀威廉在回答这个问题时写道: {4BIO 378.1}
§32
Responding to this question in 1928, W. C. White wrote significantly of how this reading aided her: {4BIO 378.1}
§33
尽管上帝曾赐给她一切的能力，以一种比其他历史学家更加有力更加有效的方式呈现基督和祂的使徒、先知及改革家们的生平，但她总是极其敏锐地感到她缺乏学校教育的结果。她钦佩其他作者用来向他们的读者介绍上帝曾在异象中呈现在她面前的场景的语言，她发现完全或部分地使用他们的措词，介绍她通过启示知道、想传给读者的那些事，既快乐又方便还节省时间。（怀威廉致弗鲁姆的信，1928年1月8日）{4BIO 378.2}
§34
Notwithstanding all the power that God had given her to present scenes in the lives of Christ and His apostles and His prophets and His reformers in a stronger and more telling way than other historians, yet she always felt most keenly the results of her lack of school education. She admired the language in which other writers had presented to their readers the scenes which God had presented to her in vision, and she found it both a pleasure and a convenience and an economy of time to use their language fully or in part in presenting those things which she knew through revelation, and which she wished to pass on to her readers.—WCW to L. E. Froom, January 8, 1928. {4BIO 378.2}
§35
怀威廉还向弗鲁姆提到了其他几个值得深思的原因: {4BIO 378.3}
§36
W. C. White mentions to Froom several other reasons as well that are worthy of thoughtful consideration: {4BIO 378.3}
§37
我们主的生平中所发生的大事是在生动的异象中向她显示的，就象《善恶之争》的其他部分一样。在这些场景中，一些场景清晰地显出了年代和地理，但在更多的启示中，是栩栩如生地闪现出来的场景，以及谈话和争战，是她听到且能叙述出来的，却没有标明地理或年代，就由她去研究圣经和历史，以及曾描述我们主生平之人的著作，好得到相关的年代和地理。{4BIO 378.4}
§38
The great events occurring in the life of our Lord were presented to her in panoramic scenes as also were the other portions of the great controversy. In a few of these scenes, chronology and geography were clearly presented, but in the greater part of the revelation the flashlight scenes, which were exceedingly vivid, and the conversations and the controversies, which she heard and was able to narrate, were not marked geographically or chronologically, and she was left to study the Bible and history and the writings of men who had presented the life of our Lord to get the chronological and geographical connection. {4BIO 378.4}
§39
怀威廉进一步回答了1928年弗鲁姆长老向他提出的问题，他解释道: {4BIO 379.1}
§40
Answering still further the questions put to him by Elder Froom in 1928, W. C. White explained further: {4BIO 379.1}
§41
关于在准备这些书籍期间阅读同时代作者的作品问题，没有多少要说的，因为，当怀姐妹忙着写作时，她很少有时间阅读。在她写基督的生平之前和她写作期间，在某种程度上，她读了汉纳、弗利特伍德、法勒和盖基的作品。我从未听说她读埃德舍姆的作品。她偶尔提到过安德魯斯，特别是关于年表。{4BIO 379.2}
§42
Regarding the reading of works of contemporary authors during the time of the preparation of these books, there is very little to be said, because when Sister White was busily engaged in writing, she had very little time to read. Previous to her work of writing on the life of Christ and during the time of her writing to some extent, she read from the works of Hanna, Fleetwood, Farrar, and Geikie. I never knew of her reading Edersheim. She occasionally referred to Andrews, particularly with reference to chronology. {4BIO 379.2}
§43
怀爱伦从其他作家那里读到的知识，有时使用他们的一些措辞，这让一些人忽视了这样一个事实:多年来上帝给她的许多异象构成了她信息和见解的主要来源。如果不是因为这些异象，她永远不会写基督的生平。她的阅读主要是帮助她通过她的笔呈现宝贵的真理。 {4BIO 379.3}
§44
The knowledge that Ellen White read from other authors, and at times employed some of their phraseology, has led some to lose sight of the fact that the many visions given to her by God through the years constituted the main source of her information and insights. Were it not for these visions, she would never have written on the life of Christ. Her reading was primarily an aid in presenting precious truths through her pen. {4BIO 379.3}
§45
怀威廉提到了汉纳、弗利特伍德、法勒、盖基和安德鲁斯。他不记得她是否读过埃德斯海姆的书，尽管最近的研究表明她在某种程度上读过。这些书是怀爱伦很容易接触和熟悉的，而且可能是她带到澳大利亚的。还有一些书，但数量不多。据报道，有证据表明，她与其他25或30位作者的措辞与用语有相似之处。怀爱伦并没有随身携带一个很大的书库，她也没有把书库带到澳大利亚去。她想在那里只待两年，或者去新西兰工作三个月。如前所述，她在新西兰待了十个月，在那里过冬期间，她写了大量关于基督生平的文章。{4BIO 379.4}
§46
W. C. White mentioned Hanna, Fleetwood, Farrar, Geikie, and Andrews. He did not recall that she had read Edersheim, although recent study indicates that at some point she had. These were the books Ellen White had easy access to and was familiar with, and probably the ones she took with her to Australia. There were some others, but not a great number. It has been reported that there is evidence of some similarities in wording to expressions in twenty-five or thirty other authors. Ellen White did not carry a great library around with her, nor did she take such to Australia where she thought to stay only two years, or to New Zealand for the three months she expected to labor there. The time in New Zealand grew to ten months, as mentioned earlier, and she did considerable writing on the life of Christ while she wintered there. {4BIO 379.4}
§47
一些人提到的众多作者很可能是由于这样一个事实: 在当时，一名注释者，借用另一位作者的话，是一种非常普遍的做法；因为认为，真理是公共财产。 有些怀爱伦很容易就找到了的书中，很可能就有其它一些作者的材料。英格拉姆?柯宾在他的《圣经简缩注释和家用解经》的序言第四页说道：“所有的解经家，大都是从教父那里得到资料，特别是从圣奥古斯丁那里，”然后指出谁从谁那里借用，还指名道姓说出作者的名字。请参阅埃《怀爱伦和她的批评者》，404-407页，了解解经家借用文字作品的情况。{4BIO 380.1}
§48
The numerous authors some have referred to is most likely accounted for in the fact that it was a prevailing practice for one commentator to borrow the wording of another, considering truth common property. It could well be that some of the books Ellen White had easy access to may have contained materials traceable to a number of authors. Ingram Cobbin in his preface to his Condensed Commentary and Family Exposition of the Holy Bible, page iv, declared: “All the commentators have drawn largely from the fathers, especially from St. Augustine,” and then points out the borrowings of one from another, naming authors so involved. See Ellen G. White and Her Critics, pages 404-407, for insights into the literary borrowing of commentators. {4BIO 380.1}
§49
怀威廉在给弗鲁姆的信中又提出了一个应予考虑的重要观点: {4BIO 380.2}
§50
W. C. White in his letter to Froom made a further important point that should be taken into account: {4BIO 380.2}
§51
阅读历史和《我们主的生平》（这可能指的是威廉?汉纳的《我们主的生平》1863年版）以及《圣保罗的生平》的另一个目的，是要使她生动地想起虽曾清楚地在异象中呈现在她面前，却因时间的流逝和她拼命地传道事工而在她的记忆中变得暗淡的场景。{4BIO 380.3}
§52
Another purpose served by the reading of history, Life of Our Lord [Hanna, 1863], and Life and Epistles of St. Paul [Conybeare and Howson, 1851, 1852] was that in so doing there was brought vividly to her mind scenes presented clearly in vision, but which were, through the lapse of years and her strenuous ministry, dimmed in her memory. {4BIO 380.3}
§53
怀威廉的信全文收录在《信息选粹》第三卷453-461页，作为附录C的一部分。 {4BIO 380.4}
§54
The full W. C. White letter appears in Selected Messages 3:453-461, as a portion of appendix C. {4BIO 380.4}
§55
读者翻开怀爱伦在1858年写的第一篇关于基督生平的文章（收录在《属灵的恩赐》第一卷28至79页或《早期著作》153至192页），会发现生动清晰的叙述，有时会因福音书或其他著作中都找不到的细节而加深印象。 {4BIO 380.5}
§56
The reader who turns to Ellen White’s first writing in 1858 on the life of Christ as found in Spiritual Gifts, 1:28-79, or Early Writings, 153 to 192, will find a vivid and clear narration, at times enhanced by details found neither in the gospels nor the writing of others. {4BIO 380.5}
§57
在澳大利亚从事基督生平的撰写
§58
Work in Australia on the Life of Christ
§59
因此，在澳大利亚撰写基督生平，并不在于一章又一章的创造性写作，而是怀爱伦的写作中更充分地展示了她在许多异象中看到的基督生平。她的大部分时间都花在了澳大利亚的开发工作上; 很少被提及的玛丽安?戴维斯则忙着从怀爱伦的各种来源中提取资料，扩大和丰富了19世纪70年代的著作。十年以后，怀爱伦解释说: {4BIO 380.6}
§60
So the work in Australia on the life of Christ did not consist in producing creatively, chapter after chapter, but rather in Ellen White’s writing more fully what had been revealed to her on Christ’s life in many visions. Her time was much taken up with the developing work in Australia; Marian Davis, of whom little has been said, was busily occupied in drawing out from the various E. G. White sources materials that would broaden and enrich the presentation of the 1870s. Writing of this a decade later, Ellen White explained: {4BIO 380.6}
§61
我很感激玛丽安?戴维斯姐妹帮助出版我的书。她从我的日记、我的信函和报刊上已发表的文章中收集材料。我非常珍视她忠实的服务。她与我在一起已经二十五年了，并且在将我的著作分类分组的工作上能力不断增加。（《信函》1903年第9号）{4BIO 381.1}
§62
I feel very thankful for the help of Sister Marian Davis in getting out my books. She gathers materials from my diaries, from my letters, and from the articles published in the papers. I greatly prize her faithful service. She has been with me for twenty-five years, and has constantly been gaining increasing ability for the work of classifying and grouping my writings.—Letter 9, 1903 (see also Selected Messages 3:93). {4BIO 381.1}
§63
还有一次，写到戴维斯小姐的工作，怀爱伦解释道： {4BIO 381.2}
§64
At another time, writing of Miss Davis’ work, Ellen White explained: {4BIO 381.2}
§65
她是这样工作的：她把我发表在报刊上的文章搜集起来，贴在空白本子上。她还保存着一本我所写的全部书信。在为一本书准备一章时，玛丽安就想起了我在那一方面所写的某些材料，可能把观点表达得更加有力，于是她就去找这份材料。找到后，当她看到这材料会使这一章意义更加清楚，她就添了进去。S{4BIO 381.3}
§66
She does her work in this way: She takes my articles which are published in the papers, and pastes them in blank books. She also has a copy of all the letters I write. In preparing a chapter for a book, Marian remembers that I have written something on that special point, which may make the matter more forcible. She begins to search for this, and if when she finds it, she sees that it will make the chapter more clear, she adds it. {4BIO 381.3}
§67
这些书不是玛丽安的作品，而是我自己的，是从我所有的作品中搜集出来的。玛丽安收集材料的范围很大，她善于安排材料的才能对我是很可贵的。这使我省得考虑许多我没有工夫去考虑的事情。……玛丽安在出版我的书籍上是我最宝贵的助手。（《信函》1900年第61a）{4BIO 381.4}
§68
The books are not Marian’s productions, but my own, gathered from all my writings. Marian has a large field from which to draw, and her ability to arrange the matter is of great value to me. It saves my poring over a mass of matter, which I have no time to do.... Marian is a most valuable help to me in bringing out my books.—Letter 61a, 1900 (see also Selected Messages 3:91, 92). {4BIO 381.4}
§69
在这封信中，她提到玛丽安是她的“编辑”。{4BIO 381.5}
§70
In this letter she mentioned Marian as her “bookmaker.” {4BIO 381.5}
§71
怀爱伦撰写基督的生平和事工
§72
Ellen White Writes on Christ’s Life and Ministry
§73
1892年，在怀爱伦长达10个月的患病期间，她实际上开始写很多关于基督事工的文字。她在1892年7月12日的日记中写道: “今天下午我写了许多页关于基督生平的内容。我渴望大量上帝的灵，以便能写出人们需要的东西。”在以后的日子里，她也这样做的。{4BIO 381.6}
§74
It was during her ten-month-long illness in 1892 that Ellen White actually began to do much writing on the ministry of Christ. In her diary for July 12, 1892, she noted: “This afternoon I wrote a number of pages on the life of Christ. I long for a large portion of the Spirit of God, that I may write the things which the people need.” Thus she continued in the days that followed: {4BIO 381.6}
§75
1892年7月13日。早上我写作基督的生平，下午乘车出去了。……{4BIO 381.7}
§76
Wednesday, July 13: In the morning I wrote on the life of Christ, and in the afternoon I rode out.... {4BIO 381.7}
§77
1892年7月14日。在放好位置不压迫手臂和肩膀后，我继续写作，求主赐福我所写的文字。我知道祂在帮助我。……我目前在写基督的生平。……. {4BIO 382.1}
§78
Thursday, July 14:After arranging my position so as not to bring any strain on arms or shoulders, I go to work at my writing, asking the Lord to bless that which I write. I know that He helps me.... I am now writing on the life of Christ.... {4BIO 382.1}
§79
7月15日星期五：我无法在这些有高度的房间里保持温暖舒适。我有两次严重着凉，而这大大加剧了我双臂和臀部的僵硬和疼痛。然而尽管如此，我昨天还是能花大部分时间写作基督的生平。我赞美主，因为我感到与我的救主很亲近。（《文稿》1892年34号）{4BIO 382.2}
§80
Friday, July 15:I cannot manage to keep comfortably warm in these high rooms, with only a grate fire. I have had two severe chills, and this has greatly increased my lameness in my shoulders and hips. But notwithstanding this, I was able to spend most of yesterday writing on the life of Christ. I praise the Lord because I feel a nearness to my Saviour.—Manuscript 34, 1892. {4BIO 382.2}
§81
星期五，在写给总会会长O.A.奥尔森的一封信中，怀爱伦谈到这项工作的主题是如此震撼着她，叫她不能自已：{4BIO 382.3}
§82
On that Friday, in a letter to O. A. Olsen, president of the General Conference, she wrote of how as she undertook this work she was almost overwhelmed with the subject: {4BIO 382.3}
§83
这个星期，我开始写作《基督生平》。噢，基督的使命在我心中燃烧！但要我用笔来表达出来时，我显得多么不胜用，多么无能啊！我几乎不敢着手这项工作。这么多的内容要写，我该写什么，什么又不该写呢？晚上，我躺在床上睡不着，恳求主让圣灵降临到我身上，与我同在。……{4BIO 382.4}
§84
This week I have been enabled to commence writing on the life of Christ. Oh, how inefficient, how incapable I am of expressing the things which burn in my soul in reference to the mission of Christ! I have hardly dared to enter upon the work. There is so much to it all. And what shall I say, and what shall I leave unsaid? I lie awake nights pleading with the Lord for the Holy Spirit to come upon me, to abide upon me.... {4BIO 382.4}
§85
我战兢地在上帝面前行走。我不知道怎样讲，或者用笔描绘赎罪牺牲的伟大主题。我不知道如何尽力表达我面对的这些题目。我由于害怕而颤抖，唯恐我的卑微的言词会贬低伟大的拯救计划。我怀着敬畏和崇敬，在上帝面前让我的灵魂屈服，说道，“谁能胜任这项工作？”（《信函》1892年40号） {4BIO 382.5}
§86
I walk with trembling before God. I know not how to speak or trace with pen the large subject of the atoning sacrifice. I know not how to present subjects in the living power in which they stand before me. I tremble for fear lest I shall belittle the great plan of salvation by cheap words. I bow my soul in awe and reverence before God and say, “Who is sufficient for these things?”—Letter 40, 1892. {4BIO 382.5}
§87
这一次，她只偶尔提到在她面前出现过的基督生平的特别的异象。但是，在1858年，她第一次写这个主题时，“我看到，”“显示给我看”和其它表示上帝启和默示的话语，频繁地出现。当读者看到，在澳大利亚经常有涉及圣工各方面和个人经验的异象赐给怀爱伦。他们就此可以合理地推定,关于耶稣生活和工作的异象也经常赐给她。1889年，她讲述了“耶稣被出卖、受审和受难”是如何一点一点地在她面前呈现的。（《信函》1889年14号）。1900年，她写道： {4BIO 382.6}
§88
Only occasionally at this time did she mention specific visions in which scenes pertaining to the life of Christ passed before her, but in connection with first writing on the subject in 1858, the terms “I saw,” “I was shown,” or other terms indicating divine revelation and inspiration, frequently occurred. As the reader has observed the frequency of the visions given to Ellen White in Australia dealing with the various features of the work and the experience of individuals, it is reasonable to assume that as she wrote, views on the life and work of Jesus were frequently given to her also. In 1889 she told of how “the betrayal, trial, and crucifixion of Jesus” had passed before her point by point (Letter 14, 1889). In 1900 she wrote: {4BIO 382.6}
§89
在向我显示基督的生平的时候，天国的场景使我愉快地沉思；然后，我又看到痛苦的场景。这种痛苦对于基督来说，并非总能愉快地忍受。这使我感到揪心！（《文稿》1900年93号）{4BIO 383.1}
§90
Heavenly scenes were presented to me in the life of Christ, pleasant to contemplate, and again painful scenes which were not always pleasant for Him to bear which pained my heart.—Manuscript 93, 1900. {4BIO 383.1}
§91
随着这本书准备工作的进行，玛丽安?戴维斯要寻找更多的材料，怀爱伦则填补空白。戴维斯小姐浏览了自己的任务，请求从各种来源复制相关材料，以便更容易编辑。如果知道她自己没有用过打字机，这样的要求就更容易理解了。 {4BIO 383.2}
§92
As the work of preparing the book progressed, Marian Davis would search the writings for additional material, and Ellen White would fill in the gaps. Miss Davis gives a glimpse of her task as she pleaded that relevant materials be copied out from various sources, so that they would be more readily available. Such a request is more understandable when it is known that she herself did not use the typewriter. {4BIO 383.2}
§93
也许你可以想象，要把关于任何主题的点点滴滴都集中在一起是多么困难，因为这些材料必须从30本剪贴簿、半打怀爱伦著作的精装本，50份手稿中收集，总共有数千页。（玛丽安.戴维斯致怀威廉，1893，3，29） {4BIO 383.3}
§94
Perhaps you can imagine the difficulty of trying to bring together points relating to any subject, when these must be gleaned from thirty scrapbooks, a half-dozen bound [E. G. White] volumes, and fifty manuscripts, all covering thousands of pages.—Marian Davis to WCW, March 29, 1893. {4BIO 383.3}
§95
但只有怀爱伦一个人才能完成写稿的任务。玛丽安并没有写什么。1904年，怀爱伦在戴维斯小姐去世时提到了这一点。当时她回想起两人的合作: {4BIO 383.4}
§96
But it was Ellen White alone who performed the task of filling in to complete the text. Marian did none of the writing. Ellen White made mention of this at the death of Miss Davis in 1904, when her mind turned back to their labors together: {4BIO 383.4}
§97
我们在工作中肩并肩地站在一起，在工作中非常和谐。当她把从刊物和书籍里摘出来的点点滴滴材料递给我的时候，她会说“现在有些需要的东西我无法提供。”我会看一遍，立刻沿着思路写出来。我们一起工作，一直都非常和谐地同工。 (《信函》1904年95号) {4BIO 383.5}
§98
We have stood side by side in the work, and in perfect harmony in that work. And when she would be gathering up the precious jots and tittles that had come in papers and books and present it to me, “Now,” she would say, “there is something wanted [needed]. I cannot supply it.” I would look it over, and in one moment I could trace the line right out. We worked together, just worked together in perfect harmony all the time.—Manuscript 95, 1904. {4BIO 383.5}
§99
怀爱伦在新西兰，玛丽安?戴维斯在墨尔本
§100
Ellen White in New Zealand and Marian Davis in Melbourne
§101
怀爱伦1893年的大部分时间里都在新西兰度过。正如她讲述她在那里工作的经历时所指出的，她在写书方面取得了一些进展。玛丽安一直住在墨尔本，所以怀夫人把她写的新材料寄给她。这两个人之间的通信记录有助于我们了解她们是如何合作的。玛丽安处理完毕以后，怀爱伦在检查这些章节时，总要在这里或那里加些文字，加强叙述。此外，当怀爱伦写一篇关于某一特定事件或主题的文章时，她会把它交到办公室的工作人员手中，希望它可以发挥多方面的作用。这样的文章经常给玛丽安提供新的素材来源。 {4BIO 383.6}
§102
Ellen White spent most of 1893 in New Zealand, and as noted in telling the story of her work there, she made some progress in writing for her book. Marian had remained in Melbourne, so Mrs. White shipped off new material to her as she was able to write it. The correspondence between the two throws some light on how they worked together. When examining the chapters after Marian had worked on them, Ellen White would add here or there and strengthen the presentation. Further, as Ellen White would write an article on a particular incident or subject, she would place it in the hands of her office staff with the expectation that it might serve in several ways. Such articles often gave new and fresh materials for Marian to draw from. {4BIO 383.6}
§103
怀爱伦在新西兰时，玛丽安发现墨尔本新办的圣经学校开设了一门基督生平的课程。由于渴望得到所有能够帮助她完成任务的背景帮助，她报名入学。1893年10月18日，她写信给怀爱伦说: {4BIO 384.1}
§104
While Ellen White was in New Zealand, Marian found that a course on the life of Christ was being offered in the newly opened Bible school in Melbourne. Eager to get all the background help she could for her task, she enrolled as a student. On October 18, 1893, she wrote to Ellen White: {4BIO 384.1}
§105
上午的圣经课很不方便,但我既然在研究基督生平,就不能错过, 因为这是唯一与我工作有关的课程，听人谈论这哥题材，就会使发人。{4BIO 384.2}
§106
The Bible class coming in the middle of the forenoon is rather inconvenient, but while the life of Christ is studied, I can’t afford to lose it, for it is the only thing I have bearing on my work, and it wakes one’s mind up to hear the matter talked over. {4BIO 384.2}
§107
这一年期间的通信表明，这两位女士都对她们在编写文稿方面取得的进展表示关注。毫无疑问，由于参加了课程，玛丽安提出了一些她认为她希望在书中看到的话题。怀爱伦看不出真正的需要，就意味深长地说: {4BIO 384.3}
§108
The interchange of correspondence during this year showed the concern of each of the two women as they made progress in the preparation of the manuscript. Prompted no doubt by attending the class, Marian suggested some topics she thought she would like to see represented in the book. Ellen White did not see the real need, and significantly declared: {4BIO 384.3}
§109
若无主的灵引导我，我不会开始写这些内容。……建塔、列王的战争这些事在我心中没有负担，但基督的生平、祂代表父的品格、我们人人都要明白和实行其中所含教训的基督的比喻，却是我要仔细研究的。（《信函》1893年131号）{4BIO 384.4}
§110
These I shall not enter upon without the Lord’s Spirit ... to lead me. The building a tower, the war of kings, these things do not burden my mind, but the subjects of the life of Christ, His character representing the Father, the parables essential for us all to understand and practice the lessons contained in them, I shall dwell upon.—Letter 131, 1893. {4BIO 384.4}
§111
事情发生的先后次序
§112
The Sequence of Events
§113
这些材料收集起来和编排成章节时，必须仔细注意救主生平中事件的顺序。在多大程度上，在什么样的细节上，异象提供了基督生活和工作中的事件和神迹的顺序是不知道的。众所周知，十年前她曾提出过一个重要的要求: “请告诉玛丽（玛丽安）给我找一些会使我知道事件顺序的圣经历史。”（《信函》1885年第38号）福音书的作者在他们的叙述中并没有为顺序提供多少帮助。戴维斯小姐没有怀爱伦的直接指示,也没有材料本身的线索。她仔细参考了县城的四福音合参。随着工作的进展，她大量使用S. J. 安德鲁斯的《我们主在地上的生活》,其扉页注明考虑到“历史、时间和地理的关系。” {4BIO 384.5}
§114
As the materials were assembled and arranged into chapters, careful attention had to be given to the sequence of the events in the Saviour’s life. To what extent and in what detail visions provided the sequence in ministry and miracles in Christ’s life and work is not known. It is known that a decade earlier she made a significant request: “Tell Mary to find me some histories of the Bible that would give me the order of events.”—Letter 38, 1885. The Gospel writers in their accounts did not help much in the point of sequence. In the absence of direct instruction from Ellen White, or clues in the materials themselves, Miss Davis consulted carefully prepared harmonies of the Gospels, and as the work progressed made considerable use of S. J. Andrews’ Life of Our Lord Upon the Earth, which as noted on the title page took into account “Historical, Chronological, and Geographical Relations.” {4BIO 384.5}
§115
到了1896年，人们认为这部作品快要完成了，玛丽安在编辑头三章《上帝与我们同在》、《选民》和《及至时候满足》时，在段落安排上征求了埃文代尔学校赫伯特?莱西的意见。他是巴特尔克里克学院古典课程的年轻毕业生。在材料的顺序方面，他提出了一些很有帮助的建议，这些建议在后来的几年里被人知道，当莱西被认为是一个经验丰富的大学圣经老师时，有传言说他在这本书的创作中扮演了重要角色。在口头和书面声明中，他都断然否认了这一角色。 (DF 508, H. C.莱西 致 S. 卡普兰，1936，7，24) {4BIO 385.1}
§116
As the work was thought to be nearing completion in 1896, Marian, working on the three general introductory chapters, “‘God With Us,’” “The Chosen People,” and “‘The Fullness of the Time,’” sought the counsel of Herbert Lacey of the Avondale school on the arrangement of paragraphs. He was a rather youthful graduate of the classical course offered at Battle Creek College. He made some helpful suggestions in the matter of the sequence of the thoughts presented, which, when it became known, gave birth in later years, when he was known as a seasoned college Bible teacher, to rumors that Lacey had a prominent role in authoring the book. In both oral and written statements he flatly denied such a role (DF 508, H. C. Lacey to S. Kaplan, July 24, 1936). {4BIO 385.1}
§117
Titles for the Chapters
§118
随着材料的准备，章节标题自然而然地出现了，因为它代表了主题。圣经的记录也提供了一些，但也有一些与其他撰写基督生活的人所使用的章节标题相似。选择是基于适当性和对读者的吸引力。完成之书的书名还要再等一等。. {4BIO 385.2}
§119
Chapter titles came rather naturally as the material was prepared, being representative of the subject matter. The Bible narrative suggested some, but there was some paralleling with chapter titles used by others who wrote on Christ’s life. Selection was based on appropriateness and reader appeal. The title for the finished book would wait. {4BIO 385.2}
§120
前面提到，在20年前，当怀爱伦在加利福尼亚撰写基督生平的时候，她就已经引用威廉.汉納的《我们主的一生》和坎安宁.格基的《基督的生平和话语》。她熟悉丹尼尔?马奇的《耶稣的行踪和家庭》，以及他在《圣经夜景》。格基《圣经时间》，德赛恩关于圣殿及其崇事，以及犹太人社会生活的著作，她和其他人都知道。然而，正如所指出的那样，这些书并没有构成可能被认为是她的资料来源，但它们在她描述地方、习俗和历史事件时被证明是有帮助的。 {4BIO 385.3}
§121
Reference has already been made to the use Ellen White made of William Hanna’s Life of Our Lord and Cunningham Geikie’s Life and Words of Christ twenty years earlier when she was in California writing on Christ’s life. She was acquainted with Daniel March’s Walks and Homes of Jesus, and his Night Scenes in the Bible. Geikie’s Hours With the Bible and Edersheim’s works on the Temple and its services and Jewish social life were known to her as well as some others. While, as noted these books did not constitute what might be said to be her sources, they proved an aid to her in her descriptions of places, customs, and historical events. {4BIO 385.3}
§122
经文以外的信息
§123
Extra-Scriptural Information
§124
在1870年代和后来的1890年代，写作基督生平和教训的时候，怀爱伦经常在进行历史描述的时候，介绍一些有意义的圣经以外的情节。这些情节，福音书的作者没有提到过——一些很详细的情节，以此来证明，她的写作的基本来源是她所得到的异象。以下的例子是来自出版了的《基督生平》的三段记述。{4BIO 386.1}
§125
In her writing in the 1870s and again in the 1890s on the life and ministry of Christ, two significant points should be noted. First, she did not fall into the pitfalls that some of the other writers fell into; second, she often introduced significant extra-Biblical points in historical narrative not mentioned by the Gospel writers—points in which she deals in sufficient detail to make it evident that her basic source in writing was the visions given to her. Limitations in space allow for but three illustrations, drawn one each from the three E. G. White published accounts of the life of Christ: {4BIO 386.1}
§126
《属灵的恩赐》第一卷第51页，当他在希律王面前接受审讯时：“他们将唾沫吐在他的脸上。……祂温和地用手擦去。” {4BIO 386.2}
§127
At His trial before Herod, Spiritual Gifts, 1:51: “They spit in His face.... He meekly raised His hand, and wiped it off.” {4BIO 386.2}
§128
《预言之灵》第二卷第260，261页，在给5000人提供食物时：“使徒们看到祂由于疲倦和饥饿而脸色苍白，恳求祂休息恢复疲劳，吃点东西。他们的恳求没有作用，他们一起商议找一个合适的办法，强制性地使他从热切的民众中离开；他们担心祂会因疲劳而死去。彼得和约翰一人抓着他们可爱的夫子的一侧手臂，友善地想把祂拖走。但他拒绝离开这个地方。” {4BIO 386.3}
§129
In feeding the five thousand, The Spirit of Prophecy 2:260, 261: “The disciples, seeing Him pale with weariness and hunger, besought Him to rest from His toil and take some refreshment. Their entreaties being of no avail, they consulted together as to the propriety of forcibly removing Him from the eager multitude, fearing that He would die of fatigue. Peter and John each took an arm of their blessed Master and kindly endeavored to draw Him away. But He refused to be removed from the place.” {4BIO 386.3}
§130
《历代愿望》第779-780页，复活： “主的使者，从天上下来。”……这个使者就是那在撒但堕落时补充他位置的一位。……罗马兵丁看他挪移那块大石头，如同拿开一粒石子一般，并听见他呼喊着说：上帝的儿子，出来吧！你的父呼召你。他们看见耶稣从坟墓里出来。” {4BIO 386.4}
§131
The resurrection, The Desire of Ages, 779, 780:” ‘The angel of the Lord descended from heaven.’ ... This messenger is he who fills the position from which Satan fell.... The soldiers see him removing the stone as he would a pebble, and hear him cry, ‘Son of God, come forth; Thy Father calls Thee. “They see Jesus come forth from the grave.” {4BIO 386.4}
§132
仔细阅读《历代愿望》第79、80和81章，你会发现许多福音书作者没有写到的有趣细节。如果不是因为这本书要广泛分发给那些不熟悉怀爱伦的恩召和著作的人，这本书可能会有更多圣经以外的有趣记录。玛丽安?戴维斯在1895年12月22日写给J. E.怀特的信中解释了这一点: {4BIO 386.5}
§133
A careful reading of chapters 79, 80, and 81 of The Desire of Ages will disclose many interesting details not cited by the Gospel writers. There could have been many more extra-Biblical points of interest in the book were it not for the fact that it was intended to be widely distributed among those not familiar with Ellen White’s call and work. Marian Davis explained this in a letter written to J. E. White, December 22, 1895: {4BIO 386.5}
§134
由于这些书发出去时没有说明作者说话的权威性，因此我们认为最好尽量避免圣经似乎没有提供证据的陈述，或者对普通读者来说似乎与圣经相矛盾的陈述。最好给读者他们愿意接受并从中获益的东西，而不要激起批评和质疑，导致他们诋毁整部著作。…… {4BIO 386.6}
§135
Since these books are sent out without explanation as to the authority by which the author speaks, it was thought best to avoid, as far as we could, statements for which the Bible seems to furnish no proof, or which to the ordinary reader appear to contradict the Bible. Better to give readers what they will accept and profit by than to excite criticism and questioning that will lead them to discredit the whole.... {4BIO 386.6}
§136
怀姐妹说，基督曾两次被戴上荆棘的冠冕，但由于圣经只提到了第二次冠冕，所以认为最好省略第一次冠冕，或者更确切地说，只写第二次，而不写第一次。 {4BIO 387.1}
§137
Sister White says that Christ was twice crowned with thorns, but as the Bible mentions only the second crowning, it was thought best to omit the first, or rather to give the second instead of the first. {4BIO 387.1}
§138
《预言之灵》第二卷有一段描写彼得和约翰恳求他们的主。这是另一个因玛丽安?戴维斯所说的理由，材料没有收录的例子。这本新书的目的是要在那些不了解怀爱伦工作的人中广泛传播。 {4BIO 387.2}
§139
A passage in The Spirit of Prophecy, volume 2, that pictures the solicitation of Peter and John for their Lord is another example of material not included, for the reason cited by Marian Davis. The new book was intended for wide distribution beyond the ranks of those who understood Ellen White’s work. {4BIO 387.2}
§140
提议分两卷
§141
The Proposal of Two Volumes
§142
当工作取得进展，手稿越写越多，森尼赛德的工作人员建议，编辑成两卷出版，每一卷600页。 怀威廉觉得，要是出版商赞成这个计划的话，第一卷的材料在1896年三月或四月就可以准备好（《怀威廉文集》第9卷，第198-199页)。怀爱伦读着第一卷的手稿时认为，这可以做到（《信函》1896年90号），她在2月16日写给埃德森的信中告诉他，“我们现在都准备好了，只等待印刷。（《信函》1896年144号）在库兰邦，他们正在办圣经学研习班。怀爱伦在2月18日的日记中写道: {4BIO 387.3}
§143
As the work progressed and the manuscript grew, the staff working at Sunnyside proposed issuing two volumes of about six hundred pages each. W. C. White felt that if this plan met the approval of the publishers, the materials for the first volume would be ready in March or April, 1896 (9 WCW, pp. 198, 199). Assuming this would be done, Ellen White was reading the manuscript for the first volume (Letter 90, 1896), and in writing to Edson on February 16, 1896, she indicated that “we now have it about ready for the printer”—Letter 144, 1896. At Cooranbong they were in the midst of the Bible institute, and Ellen White jotted in her diary on February 18: {4BIO 387.3}
§144
下午，普雷斯科特弟兄夫妇来了。我们和普雷斯科特姐妹聊得很开心。普雷斯科特兄弟和玛丽安在一起校对《基督生平》这本书“他正在读，因为这是出版前的最后一次校阅。(《文稿》1896年62号) {4BIO 387.4}
§145
In the afternoon Brother and Sister Prescott came. We had a good visit with Sister Prescott. Brother Prescott was with Marian in the interest of the book “Life of Christ.” He is reading it, for it is the last reading before publication.—Manuscript 62, 1896. {4BIO 387.4}
§146
怀爱伦和她的工作人员是这样想的;但事实并非如此。三四个月后，又有更多的材料要添加。怀爱伦在1896年6月1日写道: {4BIO 387.5}
§147
So Ellen White and her staff thought; but it did not work out that way. Three or four months later there was more material to be added. Wrote Ellen White on June 1, 1896: {4BIO 387.5}
§148
在报道的最后几篇中，玛丽安有一些珍贵的材料要插入，因此她必须得到一套新的副本，加上这些材料。{4BIO 387.6}
§149
In the last discourses reported, Marian has had precious matter to insert, and this has necessitated her obtaining a new set of copies with the addition. {4BIO 387.6}
§150
在这封写给赫斯格长老的信中，她提到了出版此书雄心勃勃的计划，提到了决定将比喻从即将出版的《基督生平》中提出来，并将这本书分册: {4BIO 388.1}
§151
In this letter to Elder Haskell she wrote of ambitious plans for book production, making reference to the decision to lift the parables out of the forthcoming “Life of Christ” and issue them in a separate volume: {4BIO 388.1}
§152
姐姐伯纳姆姐：……现在和我一起把我急于要准备的书发表出来。先是论节制的书，然后是《证言》第34辑，再是戴维斯姐妹将编辑的一本关于比喻的小书;然后结束《基督生平》的第二卷；接着是使徒的生命，再完成《旧约》历史第二卷。你看见我有工作要做。 (《信函》1896年167号) {4BIO 388.2}
§153
Sister Burnham ... is now to work with me in getting out books which I am anxious to prepare. The book on temperance comes first, then Testimony No. 34, and then the parables which Sister Davis will get out in a small book; then close up the second volume on the “Life of Christ”: then the life of the apostles, then to finish the second book of Old Testament history. You see I have work to do.—Letter 167, 1896. {4BIO 388.2}
§154
6月19日，怀爱伦还在写书的前半部分中需要包括的内容。她写道：“我正在写拨动我的每一根神经的主题。基督在道成肉身前就存在——这对信徒是何等宝贵的真理啊！”（《文稿》1896年65号） {4BIO 388.3}
§155
On June 19, Ellen White was still producing material that needed to be included in the early chapters of the book. She wrote: “I am writing upon subjects which stir every fiber of my being. The preexistence of Christ—how invaluable is this truth to the believer!”—Manuscript 65, 1896. {4BIO 388.3}
§156
谁来出版？
§157
Who Will Publish It?
§158
这也是应该确定出版商的时候。经过考虑，决定把手稿交给弗莱明H.雷维尔；他曾出版过《拾级就主》，使他们很满意。怀威廉写道： {4BIO 388.4}
§159
This was a time, too, when the matter of the publisher had to be settled. Consideration had been given to offering the manuscript to Fleming H. Revell, who had handled Steps to Christ in a very acceptable manner. W. C. White wrote: {4BIO 388.4}
§160
（母亲）说，有一些人可以通过外面的出版社来接触到，通过我们自己的代理商是不太可能接触到他们的。她相信，通过我们把《拾级就主》交给雷维尔出版，取了很好的效果。(《怀威廉文集》第8卷，第36页) {4BIO 388.5}
§161
[Mother] says that there are people who will be reached by the publications through outside publishers, who are not likely to get them from any of our agents; and she believes that much good has been accomplished through our placing Steps to Christ in the hands of Revell to publish.—8 WCW, p. 36. {4BIO 388.5}
§162
怀威廉觉得，让雷维尔出版有很大的优势，能产生很深远的影响。他提到了一点，可能一般人对此毫不知晓：“他是穆迪的姐夫，而穆迪是美国颇有影响的布道家。据我所知，在福音出版物方面，雷维尔排在前列。”(同上，第35页) {4BIO 388.6}
§163
W. C. White felt that there were important and far-reaching advantages of Revell doing the publishing. He mentioned one, perhaps little known to the average person: “He is brother-in-law to Moody, who is the leading American evangelist and [who] as far as I can see has the lead in evangelical literature.”— Ibid., 35. {4BIO 388.6}
§164
《评论与通讯》以及太平洋出版社都出版过怀爱伦的书，但是自从总会出版协会扩大了，并加强了力量以后，它处理本会书籍出版的事情变得很复杂。这个组织负责与印刷商的谈判，把大部分的业务都交给附近的《评论与通讯》。比较起来，太平洋出版社相对独立，怀爱伦可以直接与他们协商。总会协会在出版1896年《福山宝训》（《基督生平》文稿的派生作品）一书，特别是在插图问题方面的经历，让怀威廉在5月10日大呼——“决不找他们！不，决不！”（《怀威廉书信文件》第九卷，第436页）。通过中间人来与出版社接洽，效果不太好。{4BIO 388.7}
§165
Both SDA publishers, the Review and Herald and the Pacific Press, had issued a number of the E. G. White books, but things had become complicated since the enlarged and strengthened General Conference Association was handling denominational book publishing. That organization carried the responsibility of negotiating with the printers, and sent much of the work to the nearby Review and Herald. By contract, the Pacific Press stood in a reasonable degree of independence, and Ellen White could negotiate with them directly. The experience of the General Conference Association in publishing Thoughts From the Mount of Blessing (a spinoff of the “Life of Christ” manuscript), particularly in the matter of illustrations, led W. C. White on May 10 to exclaim, “Never, never, never!” (9 WCW, p. 436). Working through a second party in getting out books just didn’t work well. {4BIO 388.7}
§166
1896年5月6日，怀爱伦写信给埃德森： {4BIO 389.1}
§167
On May 6, 1896, Ellen White wrote Edson: {4BIO 389.1}
§168
谈到标题这个问题，原计划为《基督生平》——原来设想的，这就是它的标题。我决定与太平洋出版社谈判出版《基督生平》。我们现在在等他们刻版。第一本书已经完成，第二本正待完成。（《信函》1896年150号）
§169
I have decided to negotiate with Pacific Press to publish “Life of Christ.” We are now waiting for them to obtain cuts to go in the book. The first book is completed; the second is in the process of completion.—Letter 150, 1896.
§170
Decision on the Title
§171
除了《善恶之争》和《证言》外，爱伦一般不为她自己的书定书名。当需要最后为书选定标题的时候，澳洲和美国都有人提建议。怀威廉于10月22日写信给太平洋出版社的经理C.H.琼斯说，“关于书名，我不想多说；我想，等到别人提出批评时再说”（《怀威廉书信文件》第十一卷，第20页）。他觉得，有些“比推荐给我们的名字要贴切得多。”他允诺，与“这儿的智者咨询，并且征求母亲和戴维斯姐妹的意见”后发一份电报。出版商的建议被锁定在“万国愿望”和“历代愿望”这两个书名上，两者均源于《哈该书》2：7“万国所羡慕的必来到”。{4BIO 389.2}
§172
Up to this point the project had been referred to as the “Life of Christ,” and it was assumed that that would be the title. With the possible exceptions of The Great Controversy and the Testimonies, Ellen White did not select the titles for her books. As the time approached when a final decision on the title had to be made, suggestions came from various ones in Australia and America. Writing to C. H. Jones, manager of the Pacific Press, on October 22, W. C. White said, “As regards the title, I do not wish to say much till I have the criticism of others.”—11 WCW, p. 20. Some, he felt, were “a hundred miles nearer being appropriate than the best of the others that have been recommended to us.” He promised to send a cable after consulting “the wise men here, and have Mother’s opinion, and that of Sister Davis.” The suggestion of the publishers narrowed down to “The Desire of All Nations” and “The Desire of Ages,” both based on Haggai 2:7, “The desire of all nations shall come.” {4BIO 389.2}
§173
11月9日，他写信给琼斯说:经过深思熟虑和讨论，我们达成一致，建议将第一本书的书名定为《历代愿望》。在扉页印出来之前，我们会决定是两本书都印这个标题更好，还是第二卷选另一个标题更好。。（DA 51） {4BIO 390.1}
§174
On November 9, he wrote Jones:We came to agreement, after much consideration and discussion, to propose that the title for the first book shall be “The Desire of Ages.” Before the title page is printed, we will decide whether it is better for both books to carry this title, or if we can select another title for the second volume.—The Desire of Ages, 51. {4BIO 390.1}
§175
插图和資金
§176
Illustrations and Finance
§177
在《历代愿望》出版的时候，复临出版社在投资大型书籍方面资金有限，作者们有时会协助提供插图和初始费用，如排字和印版的制作。在决定由加利福尼亚奥克兰的太平洋出版社出版这本书之后，作者和出版社都关心这些安排。《登山宝训》由总会协会作为出版部门，由《评论与通讯》承印，但就插图而言，结果是令人失望的;许多印版不得不重新制作。至于《历代愿望》，在几个月的时间里，进行了大量的通信，审查校样等等，因为决定插图必须得到作者的同意。 {4BIO 390.2}
§178
At the time The Desire of Ages was published, Adventist publishing houses had limited capital to invest in large books, and the authors at times assisted in providing funds for illustrations and initial expense such as typesetting and the making of the printing plates. With the decision that the book would be published by the Pacific Press, in Oakland, California, interest at both the author’s end and the publishing house turned to these arrangements. With Thoughts From the Mount of Blessing, handled by the General Conference Association as publishers and the Review and Herald as printers, the results as far as illustrations were concerned proved disappointing; many of the cuts had to be made over. With The Desire of Ages there was, over a period of months, quite a volume of correspondence, the examining of proofs, et cetera, for it was determined that the illustrations had to have the author’s approval. {4BIO 390.2}
§179
1896年7月16日，埃伦?怀爱伦在给南非的韦塞尔斯夫人的一封信中提到了经济方面的问题: {4BIO 390.3}
§180
On July 16, 1896, Ellen White wrote of the financial side in a letter to Mrs. Wessels in South Africa: {4BIO 390.3}
§181
《基督生平》的手稿就要寄到美国去了。手稿会由太平洋出版社处理。我已雇了工人去预备这本书，特别是戴维斯姐妹，而这已经花了我三千美元。还需要三千美元把它准备好以两本书的形式散发到世界各地。我们希望会有很大的销量。（《信函》1896年第114号）{4BIO 390.4}
§182
The manuscript for the “Life of Christ” is just about to be sent to America. This will be handled by the Pacific Press. I have employed workers to prepare this book, especially Sister Davis, and this has cost me $3,000. Another $3,000 will be needed to prepare it to be scattered broadcast through the world in two books. We hope they will have a large sale.—Letter 114, 1896. {4BIO 390.4}
§183
在美国期间，怀威廉把注意力放在插图上，向太平洋出版社和纽约市的画家W. A.里瑟咨询。 (《怀威廉文集》第11卷 32页). {4BIO 390.5}
§184
While in the United States, W. C. White was able to give attention to the illustrations, consulting with the Pacific Press and with the artist, W. A. Reaser, in New York City (11 WCW, p. 32). {4BIO 390.5}
§185
最后一筆The Last Touches
§186
七月，她在写耶稣生命的最后时刻。7月28日的日记，记载了她对于自己所描写的对象的感触有多深：{4BIO 390.6}
§187
In July Ellen White was still writing on the closing scenes of the life of Jesus. Her diary for July 28 shows how deeply she felt about her Subject: {4BIO 390.6}
§188
在写《基督生平》的时候，我感触良多！我忘记了我应当呼吸。当我想到基督在我们这个世界上受的苦难时，我不能够忍受那种向我袭来的强烈的感受！祂是一个“多受痛苦，常经忧患”的人；“祂为我们的过犯受害，为我们的罪孽压伤；因祂受的刑罚我们得平安，因祂受的鞭伤我们得医治。”我们应该凭着信，接纳他作为我们的救主！（《文稿》1897年174号）{4BIO 391.1}
§189
In writing upon the life of Christ I am deeply wrought upon. I forget to breathe as I should. I cannot endure the intensity of feeling that comes over me as I think of what Christ has suffered in our world. He was a “man of sorrows, and acquainted with grief”: “he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed,” if we receive Him by faith as our personal Saviour!—Manuscript 174, 1897. {4BIO 391.1}
§190
一封1897年12月12日写给怀威廉的信，反映了完成一项漫长任务的喜悦: {4BIO 391.2}
§191
A letter written to W. C. White on December 12, 1897, reflects the joy of finishing a long, protracted task: {4BIO 391.2}
§192
玛丽安似乎很高兴。她说：“最后几章完成了。如果你不在这里，现场提供必要的新材料，我决不可能完成这本书。现在，这本书的生命力一直保持到最后。” {4BIO 391.3}
§193
Marian seems cheerful. The last chapters are done. “Oh,” she says, “I could never, never have completed the book had you not been right here where you could supply the live links necessary. Now the life of the book is fully kept up to the close.” {4BIO 391.3}
§194
我感到非常轻松，不会觉得在完成这本书之前我就开始写别的题目是在做贼。但我能写的几乎都是与这本书有关的东西，她可以为这本书挑选一些东西，而玛吉(取代芬妮?博尔顿的玛吉?黑尔)可以就这些主题为刊物提供文章。我现在可以更自由地呼吸了。(《信函》1897年209号) {4BIO 391.4}
§195
And I feel very much relieved and do not feel as if I am stealing if I take up other subjects before the book is closed. But nearly everything I could write has been on the matter which concerned the book, that she could select some things for the book and Maggie [Maggie Hare, who took Fannie Bolton’s place] could make articles of the subjects for the papers. I shall now breathe more freely.—Letter 209, 1897. {4BIO 391.4}
§196
1898年1月中旬，第二卷文稿交给了出版商。 {4BIO 391.5}
§197
The manuscript for the second volume went to the publishers in mid-January, 1898. {4BIO 391.5}
§198
审核校样及插图
§199
Checking Proofs and Illustrations
§200
在接下来的几个月里，由于正在排版，需要对两卷书的文本校样进行审核。怀爱伦以及玛丽安?戴维斯和怀威廉对此给予了非常仔细的关注。对于插画，包括许多新的设计，也进行了严格的审查。不要让人以为怀爱伦不关心这些细节。她在为这些画作付钱，她希望画得准确。12月20日，她给C. H.琼斯写信说: {4BIO 391.6}
§201
The next few months entailed the checking of proofs of the text of the two volumes as the type was being set. Ellen White, as well as Marian Davis and W. C. White, gave very careful attention to this. Close scrutiny was also given to the artwork, including many new designs. Let it not be supposed that Ellen White did not concern herself with such details. She was paying for the paintings, and she wanted them right. On December 20 she wrote to C. H. Jones: {4BIO 391.6}
§202
我想要对你说，我对为诸如《基督生平》这样的书预备的插图感到悲伤失望。我认为要是A弟兄接受这种图画，他的眼光和品味就都不再敏锐了。你不能指望我会喜欢这种产品。请仔细地看看这些插图，你就会看出它们要么来自天主教的设计，要么来自天主教的艺术家。马利亚的图画有一张男人的脸，基督的表征是有两个指头突出，其它的指头收拢，完全是天主教手势，我反对这个。我看每张脸或每个人都不好看。（《信函》1897年81a号）{4BIO 391.7}
§203
I wish to say to you that I am sadly disappointed in the cuts prepared for such a book as the “Life of Christ.” I consider that if Brother Reaser accepts such figures, his eye and taste has lost its cunning. You cannot expect me to be pleased with such productions. Look at these figures critically, and you must see that they are made from either Catholic designs or Catholic artists. The picture of Mary has a man’s face; the representations of Christ with the two fingers prominent, while the others are closed, is wholly a Catholic sign, and I object to this. I see but very little beauty in any of the faces, or persons.—Letter 81a, 1897. {4BIO 391.7}
§204
怀爱伦在审核校样的过程，时尔想起一些她想补充的东西。她在1898年2月中旬的一封信中写道: “必须修订《基督生平》的内容，在我以为完成了之后，又在阅读文稿时发现还有一些事必须写下来。此外还有许多内容需要予以考虑。” （《信函》1898年8号）{4BIO 392.1}
§205
The reading of the proofs at times called to Ellen White’s mind some things she wanted to add. In a letter written in mid-February, 1898, she stated, “Matters must be prepared on the ‘Life of Christ,’ and after I thought it was done. In reading the manuscript, I saw that some other things must be written.”—Letter 8, 1898. {4BIO 392.1}
§206
在文稿被寄给出版商后，再进行修改，在已经排好的版面进行改动，这让出版商感到沮丧，而且成本高昂。1898年7月14日，怀威廉写信给C. H.琼斯说: {4BIO 392.2}
§207
The making of changes in the manuscript after it had been sent to the publisher, and the changing of the text in pages already set in type, was frustrating to the publishers and expensive all the way around. W. C. White wrote to C. H. Jones on July 14, 1898: {4BIO 392.2}
§208
出版这本书是一件大事，尽管需要我们付出巨大的金钱、劳力和耐心，但我们相信，这本书出版后，它的价值将弥补为它所付出的一切，甚至是更多倍。虽然我们可能会说，相距如此之远的作者和出版商合作是一件很困难的事情，但这本书可会足够优秀，值得支付所有这些费用。 {4BIO 392.3}
§209
The getting out of this book is a great enterprise, and though it costs us much in money and in labor and in patient forbearance, we are confident that when issued, it will be worth, to the cause, all that it has cost and many times more. And while we may truly say that it is a trying thing to work along with author and publisher so far apart, yet it may be that the book is enough better to pay for all this. {4BIO 392.3}
§210
现在我有机会看到这本书，以及母亲现在所写东西的价值，我每天都要感谢上帝，因为她现在在澳大利亚，在那里她可以比较自由地写上帝赐予她的东西。（《怀威廉文集》第12卷96页） {4BIO 392.4}
§211
As I now have opportunity to see the volume, and the value of what Mother is now writing, I daily feel to thank the Lord that she is here in Australia, where she is comparatively free to write what the Lord presents to her mind.—12 WCW, p. 96. (Italics supplied.) {4BIO 392.4}
§212
《历代愿望》最早从出版社出来是两卷，装帧精美，很有艺术性，页码相续。不久之后，两卷合成一卷，共865页。接近年底的时候，1898年12月10日，书运抵库兰邦；怀爱伦、怀威廉和她的工作人员（DA 386），急切地对书进行了仔细的检查。里程碑式的任务终于完成了！现在，这本书将祝福带给数以百万计的人们！ {4BIO 392.5}
§213
The Desire of Ages first came from the press in two beautiful art volumes, with continuous numbering of pages. Shortly thereafter it was published in a single volume of 865 pages. Very near the close of the year, December 10, 1898, copies arrived at Cooranbong and were eagerly examined by Ellen White, W. C. White, and her staff of workers (The Desire of Ages, 386). The monumental task was completed. Now the book would bless millions in the years to come. {4BIO 392.5}
§214
《历代愿望》第一版主要是通过文字布道士发行的。然后，太平洋出版社转而印刷所谓的“商业版”——形式不那么精致的书，主要卖给安息日复临信徒。 {4BIO 392.6}
§215
The first edition of The Desire of Ages was distributed largely to the public through literature evangelists. Then the Pacific Press turned to the production of what is termed a “trade edition”—the book in less elaborate form, to be sold largely to Seventh-day Adventists. {4BIO 392.6}
§216
出版商选择用《证言》尺寸的纸张印行，使用较小的字体，布面装帧，售价2美元。它有一个附录和一个主题索引，是一个比较粗糙的版本，1042页。在这种形式下，它并不受欢迎，而且寿命有限。很快，商业版的印刷就采用了文字布道士版本的印版印刷，但没有整页的插图。{4BIO 393.1}
§217
The publishers chose to issue it in a Testimonies-size page, using smaller type and putting it out in a cloth binding for $2. It carried an appendix and a subject index, and was a rather stubby volume of 1,042 pages. In this form it was not popular and had a limited life span. Soon the trade book printing was done from the same plates as were used for the colporteur edition, but without full-page illustrations. {4BIO 393.1}
§218
每个家庭都应该有一本这样的书
§219
A Book That Should be in Every Home
§220
1900年5月21日，怀爱伦写道e: {4BIO 393.2}
§221
On May 21, 1900, Ellen White wrote: {4BIO 393.2}
§222
上帝乐意看到家家户户都有一本《历代愿望》。这本书含有祂照耀在圣经上的亮光。我要对我们的文字布道士说，请阅读基督的生平，使自己的心软化顺服，然后出发作工。要深饮救恩之水，使你们的心成为活水的泉源，流出水来，滋润将亡的生灵。（《信函》1900年第75号）
§223
God would be pleased to see The Desire of Ages in every home. In this book is contained the light He has given upon His Word. To our canvassers I would say, “Go forth with your hearts softened and subdued by reading of the life of Christ. Drink deeply of the water of salvation, that it may be in your heart as a living spring, flowing forth to refresh souls ready to perish.”—Letter 75, 1900.
§224
1906年，怀爱伦回顾往事，毫不保留地将善恶之争的故事中所呈现的真理归因于圣灵的工作。她只提到了三本善恶大斗争的书，因为《先知与君王》和《使徒行述》还没有出版。 {4BIO 393.3}
§225
Looking back in 1906, Ellen White freely attributed the truths set forth in the books tracing the great-controversy story to the work of the Holy Spirit. She mentioned only three of the Conflict books, for Prophets and Kings and The Acts of the Apostles were not yet published. {4BIO 393.3}
§226
有多少人仔细读过《先祖与先知》、《善恶之争》和《历代愿望》呢？我希望所有的人都知道我坚信上帝所赐的亮光，因为我知道是圣灵的能力彰显了真理，使之得到尊荣，说：“这是正路，要行在其间”（赛30:21）。我的书中阐明了真理，由“耶和华如此说”所宣示。{4BIO 393.4}
§227
How many have read carefully Patriarchs and Prophets, The Great Controversy, and The Desire of Ages? I wish all to understand that my confidence in the light that God has given stands firm, because I know that the Holy Spirit’s power magnified the truth, and made it honorable, saying: “This is the way, walk ye in it.” In my books, the truth is stated, barricaded by a “Thus saith the Lord.” {4BIO 393.4}
§228
圣灵将这些真理启示在我心中，就像上帝用手指把律法写在石版上那样清楚。这石版现在藏在约柜里，在审判的大日将拿出来。那时将对谎言之父所发明的每一引诱人的邪恶学说进行宣判。（《信函》1906年第90号，《文字布道论》 126页）{4BIO 393.5}
§229
The Holy Spirit traced these truths upon my heart and mind as indelibly as the law was traced by the finger of God, upon the tables of stone, which are now in the ark.—Letter 90, 1906 (Colporteur Ministry, 126). {4BIO 393.5}