第24章 灵感和《善恶之争》1911年版
§1
第24章 灵感和《善恶之争》1911年版
§2
Chapter 24—Inspiration and the 1911 Edition of The Great Controversy
§3
怀爱伦和榆园的工作人员认识到，对于一本在圣灵的启示下所写的书，尤其是像《善恶之争》那样广为流传和认真阅读的书，作出的任何改动，都会使安息日复临信徒的心中产生疑问。有许多人为怀爱伦和预言之灵发热心，没有仔细考虑过这件事；关于上帝先知的工作，他们实际上主张逐字启示的理论。1883年召开的总会大会作出决议否定了这一立场。但到了1911年，这一点一般安息日复临信徒要么不知道，要么忘记了。该决议行文如下: {6BIO 322.1}
§4
To make any changes at all in the text of a book written under the inspiration of the Spirit of God, especially a book as widely circulated and studiously read as The Great Controversy, was recognized by Ellen White and the staff at Elmshaven as something that would raise questions in the minds of Seventh-day Adventists. There were many who, jealous for Ellen White and the Spirit of Prophecy, and not having thought the matter through, held, for all practical purposes, to a theory of verbal inspiration in the work of God’s prophets. An action disavowing this stance was taken by the General Conference in session in 1883. But by 1911 this was either unknown or forgotten by Adventists generally. Here is the wording: {6BIO 322.1}
§5
我们相信上帝赐亮光给祂的仆人是通过启迪心智，从而授予思想，（除了极罕见的情况）并不是给予表达思想的语言。（RH 1883.11.27; MR 65 和3SM 96). {6BIO 322.2}
§6
We believe the light given by God to His servants is by the enlightenment of the mind, thus imparting the thoughts, and not (except in rare cases) the very words in which the ideas should be expressed.—The Review and Herald, November 27, 1883 (in MR, p. 65, and Selected Messages 3:96). {6BIO 322.2}
§7
怀爱伦在她的著作《善恶之争》的序言中对这一点做出了明确的陈述，本应为安息日复临信徒提供指导。也有一些特定的环境和事件应该教育教会达到这个目的。但尽管如此，许多人仍然认为灵感或多或少是一个机械过程。 {6BIO 322.3}
§8
Ellen White’s clear-cut statements on the point in her introduction to The Great Controversy in 1888 should have given guidance to Seventh-day Adventists. There were also specific circumstances and incidents that should have educated the church to this end. But in spite of all this, many still looked upon inspiration as more or less a mechanical process. {6BIO 322.3}
§9
这种不准确的灵感观为新版《善恶之争》出版时的质疑奠下了基础。事实上，1911年7月，怀爱伦收到这本书的时候，这项工作还在进行中。她和儿子一起解释了所做的工作和原因，尽管没有真正的理由让任何人对发生的事情感到不安。这些变化是如此之少，性质如此之小，以至于C. C.克莱斯勒在讨论这个问题时写道: {6BIO 322.4}
§10
This inaccurate view on inspiration laid the foundation for questions when the new edition of The Great Controversy came out. In fact, while the work was in progress, and on receiving the finished book in July, 1911, Ellen White joined her son in explanations of what was done and why, even though there was no real reason for anyone to be disturbed by what had taken place. So few and minor in nature were the changes made that C. C. Crisler in discussing the matter wrote: {6BIO 322.4}
§11
我们不希望强调说这是一个修订和改进版;更确切地说，它是一个重排版。 {6BIO 323.1}
§12
We do not wish to make prominent anything that would indicate this is a revised and improved edition; it is rather, a reset edition. {6BIO 323.1}
§13
整部著作保留了页码，基本上和原来是一样的，即使在某些方面作了很大的改进，特别是所引用材料的确认、插入新的内容，或改进插图和索引等方面，它在本质上还是一样的。（C.C.克莱斯勒致经理，《评论与通讯》，1911年2月19日。 {6BIO 323.2}
§14
The paging has been preserved throughout the work; it is essentially the same, even if it is greatly improved in some respects, notably in the verification of quoted matter, and the insertion of new or improved illustrations and the betterment of the indexes.—C. C. Crisler to Manager, The Review and Herald, February 19, 1911. {6BIO 323.2}
§15
在处理有关这项工作的问题时，怀威廉于1911年2月5日写信给《评论与通讯》的经理说: {6BIO 323.3}
§16
And in the matter of dealing with questions about the work, W. C. White, on February 5, 1911, wrote to the manager of the Review and Herald: {6BIO 323.3}
§17
我们的研究工作困难重重，耗资巨大，难以预料。我们不后悔时间，也不吝惜金钱。我们相信，我们各地的人都会感谢我们所做的一切。{6BIO 323.4}
§18
Our work of research has been difficult and expensive beyond all calculation. We do not regret the time nor begrudge the money. We believe that our people everywhere will appreciate what has been done. {6BIO 323.4}
§19
几天前，我和赫斯格长老谈过这个问题。他一度对我们正在进行的工作很不满意，以为我们是在做不必要的改动。但当我们告诉他，我们很高兴，因为那些老家伙对我们说，别管坏到什么程度了，我们会说，不该是这样的。当现代的评论家说，你必须做很多改变才能与现代的历史学家保持一致时，我们会说，这是不必要的，因为我们在最值得信赖的历史学家那里发现，这本书所采取的立场得到了充分的佐证。 {6BIO 323.5}
§20
A few days ago I had a talk with Elder Haskell about this. At one time he was quite unreconciled to the work we were doing, supposing we were making unnecessary changes; but when we told him we were glad that when the moss-backs said to us, Let bad enough alone, we could say, It is not necessary. And when the modern critics said, You must make many changes to make this harmonize with modern historians, we could say, It is not necessary, because we find in the most trustworthy historians full corroboration of the positions taken in this book. {6BIO 323.5}
§21
回顾对书所作的修改
§22
A Review of What Was Done to the Book
§23
对于现在市场上新印刷的《善恶之争》一书，特别要注意，在1911年版重排时到底作了什么改动。怀威廉在榆园主管这项工作；他是在重排这本书时的主要发言人。当然，有要解释的事，也理应由他来解释。{6BIO 323.6}
§24
With this having been said, and the new printing of The Great Controversy now on the market, it was important to take particular note of exactly what was done in preparing the copy for the resetting of the type for the 1911 edition. W. C. White was in charge of the work at Elmshaven; he was the principal spokesman during the period of work on the book, and quite naturally was the one to make explanations that might be called for. {6BIO 323.6}
§25
1911年7月24日，在收到一本新版书的几天以后，他写了一封信，寄给“出版社经理们”，第二天，他在写给“我们的传道总代理”（指出版部门的领导）的信中，重复了前一封信的内容。后来，他把这些内容，写入了在首都华盛顿举行的总会委员会秋季大会上宣读的声明中。本章所引述的怀威廉的这些解释的信件，有怀爱伦的签字同意。[对此内容的宣誓书如下: {6BIO 324.1}
§26
On July 24, 1911, a few days after receiving a copy of the new book, W. C. White wrote a letter addressed to “Publishing House Managers,” which he repeated the next day in a letter to “Our General Missionary Agents” (publishing department leaders). This he later included in a statement read to the General Conference Committee in its Autumn Council held in Washington, D.C. These W. C. White letters of explanation, quoted extensively in this chapter, carried Ellen White’s written approval. [An affidavit to this effect reads: {6BIO 324.1}
§27
昨天和今天上午，我已经读了怀威廉写给我们的传道总代理的信，以及他写给我们出版委员会成员的信，涉及新版的《善恶之争》。现在我想对你们说，他所写的关于我的愿望、决定和有关这工作的指示是真实和正确的陈述。(签名)怀爱伦于加利福尼亚州圣赫勒那，1911年7月27日。(《信函》1911年57号).] {6BIO 324.2}
§28
Yesterday and again this morning I have read the letter written by W. C. White to our general missionary agents, and his letter to the members of our publication committee, regarding the new edition of Great Controversy. And now I wish to say to you that what he has written regarding my wishes, and decisions, and instruction relative to this work is a true and correct statement. (Signed) Ellen G. White. St. Helena, California, July 27, 1911—Letter 57, 1911.] {6BIO 324.2}
§29
由于篇幅的限制，我们在本章中只能引一些摘录。读者可在《信息选粹》第三卷的附录A中读到全文。{6BIO 324.3}
§30
Because of limitations in space only excerpts can be included in this chapter. The reader is urged to pursue them in full in appendix A of Selected Messages, book 3. {6BIO 324.3}
§31
在提到这本新书一页接一页，每一章的开始和结束都在同一页之后，他介绍了主要的特点: {6BIO 324.4}
§32
After mentioning that the new book runs page for page, and each chapter begins and ends on the same page, he introduced the principal features: {6BIO 324.4}
§33
新版中最明显的改变就是插图上的改进。四十二章的每一章连同序言、导言、目录和插图目录都有一个漂亮的图示标题；并且增加了新的整个页面的插图，代替那些最不吸引人的插图。{6BIO 324.5}
§34
The most noticeable change in the new edition is the improvement in the illustrations. Each of the forty-two chapters, together with the preface, introduction, contents, and list of illustrations, has a beautiful pictorial heading; and ten new full-page illustrations have been introduced, to take the place of those which were least attractive. {6BIO 324.5}
§35
旧版的十三个附注占了十三页，由占了十二页的三十一个注解代替了。这些是几乎全部的相关注解，意在帮助认真的读者发现书中所作陈述的历史证据。{6BIO 324.6}
§36
The thirteen appendix notes of the old edition, occupying thirteen pages, have been replaced by thirty-one notes occupying twelve pages. These are nearly all reference notes, intended to help the studious reader in finding historical proofs of the statements made in the book. {6BIO 324.6}
§37
省略了传记性注解，而综合索引从十二页扩大到了二十二页，这就大大方便了读者找到想要的段落。{6BIO 324.7}
§38
The biographical notes have been omitted, and the general index has been enlarged from twelve to twenty-two pages, thus greatly facilitating the finding of desired passages. {6BIO 324.7}
§39
在这本书的主要内容中，最明显的改进就是历史参考书目的介绍。在旧版中，给出了七百多个圣经参考书目，但只有几处给出了历史参考书目说明所引用或提到的权威。在新版中，读者会发现四百多个参考书目，出自八十八位作者和权威人士。（《怀威廉书信》1911年7月24日；3SM 434). {6BIO 325.1}
§40
In the body of the book, the most noticeable improvement is the introduction of historical references. In the old edition, over 700 Biblical references were given, but in only a few instances were there any historical references to the authorities quoted or referred to. In the new edition the reader will find more than 400 references to eighty-eight authors and authorities.—WCW Letter, July 24, 1911 (see also Selected Messages 3:434). {6BIO 325.1}
§41
《善恶之争》中所重述和引用的材料
§42
Paraphrased and Quoted Materials in The Great Controversy
§43
在这方面，应该指出的是，由于怀爱伦遵循上帝之灵的吩咐，追溯了多世纪以来善恶之争的历史，为了方便，她从历史学家那里汲取了大量材料，无论是在叙述大纲上还是在词汇的使用上(参见《善恶之争》，第xi、xii页)。她时而引用，时而改写，时而用自己的语言描述她在异象中亲眼目睹的事件。.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。{6BIO 325.2}
§44
In this connection it should be stated that as Ellen White, in response to the biddings of the Spirit of God, had traced the history of the controversy down through the centuries, she had, as a matter of convenience, drawn quite heavily from historians, both in outline of the narrative and the use of words (see The Great Controversy, pp. xi, xii). At times she quoted, at times paraphrased, and at times depicted in her own words the events as she had witnessed them in vision. She and those associated with her did not consider this use of available materials as quoting in a manner that called for specific recognition. {6BIO 325.2}
§45
同样的道理也适用于描述复临运动，以及在1844年大失望之后，作为圣经学习的结果而出现的真理的发展。她和先驱者一起学习和讨论圣经，当他们陷入僵局时，上帝经常通过她来澄清和确认。最终达成的共识，无论是由J. N.安德鲁斯、乌利亚?史密斯或怀雅各以书面形式表述出来的，都被视为共同财产。在表达这些真理时，一个人经常引用另一个人的表述。正是在这种情况下，无论是在历史描述还是教义介绍中，她都遵循了她在《善恶之争》序言倒数第二段中所表达的原则。 {6BIO 325.3}
§46
The same was true in dealing with the Advent Movement and the development of lines of truth that emerged as the result of Bible study after the 1844 disappointment. She was with the pioneers in their Bible study and discussions, and when they reached an impasse, God often spoke through her to clarify and to confirm. The resulting consensus, whether put into written form by J. N. Andrews, Uriah Smith, or James White, was considered common property. In expressing these truths, one frequently drew from the other. It was in such cases, both in historical description and doctrinal presentation, that she followed the course she described in her Introduction to The Great Controversy, in the second-from-the-last paragraph. {6BIO 325.3}
§47
1888年版的引文直接来自历史学家，使用时没有指明出处，但它们都有引号。正是这些引文，在1911年的版本中，被找到出处并正确地指出。没有试图在转述材料或仅部分引用的材料中找到孤立的单词或短语。她在序言的解释足以说明这一点 {6BIO 325.4}
§48
While quotations in the 1888 edition, made directly from historians, were used without specific credits, they did stand in quotation marks. It was these that, in the 1911 edition, were traced down and properly credited. No attempt was made to find isolated words or phrases in paraphrased materials or those quoted only in part. Her explanation in the foreword sufficed in this. {6BIO 325.4}
§49
关于教皇权的表述
§50
Statements Regarding the Papacy
§51
怀爱伦渴望没有任何东西能阻碍她的书获得罗马天主教读者的青睐。她的儿子解释了措词上的修改，以避免冒犯天主教读者。 {6BIO 326.1}
§52
Ellen White was eager that nothing should stand in the way of gaining favorable attention of the Roman Catholic readers of her books. Her son explained modifications in wording to avoid offending the Catholic reader. {6BIO 326.1}
§53
有几处的表达方式作了改变，以避免不必要的冒犯。其中一个例子是把贬义的Romish（ “天主教的”）改成了的“罗马的”（Roman）或“罗马天主教的”（Roman Catholic）（同上。见3SM 435）。{6BIO 326.2}
§54
In several places, forms of expression have been changed to avoid giving unnecessary offense. An example of this will be found in the change of the word “Romish” to “Roman” or “Roman Catholic.”—Ibid. (see also Ibid., 3:435). {6BIO 326.2}
§55
关于可能存在争议的说法，他还写上经怀爱伦同意: {6BIO 326.3}
§56
On the matter of statements that might be disputed, he also wrote noting Ellen White’s assent: {6BIO 326.3}
§57
在第50, 563, 564, 580, 581页和少数其它地方，有论到教皇权的话受到了罗马天主教徒的强烈争议，且是难以从可得到的历史资料得到证明的，新版中的措词作了改变，使那些话容易得到证明。{6BIO 326.4}
§58
On pages 50, 563, 564, 580, 581, and in a few other places where there were statements regarding the Papacy which are strongly disputed by Roman Catholics, and which are difficult to prove from accessible histories, the wording in the new edition has been so changed that the statement falls easily within the range of evidence that is readily obtainable. {6BIO 326.4}
§59
关于可能激起苦毒和无益争论的这些段落和类似的段落，母亲常说：“我所写的论到教皇权的傲慢和僭越的事是真实的。关于这些事的许多历史证据已被故意销毁了；不过，为了使这本书对天主教徒和其他人有最大的益处，也为了避免不必要的争论，最好将所有关于教皇的僭越和教皇权的主张的论述都说得很适度，以致我们的传道人和学生都容易在公认的历史中找到清楚的证明。（同上，另见3SM 436）{6BIO 326.5}
§60
Regarding these and similar passages, which might stir up bitter and unprofitable controversies, Mother has often said: “What I have written regarding the arrogance and the assumption of the Papacy is true. Much historical evidence regarding these matters has been designedly destroyed; nevertheless, that the book may be of the greatest benefit to Catholics and others, and that needless controversies may be avoided, it is better to have all statements regarding the assumptions of the pope and the claims of the Papacy stated so moderately as to be easily and clearly proved from accepted histories that are within the reach of our ministers and students.”—Ibid. (see also Ibid., 3:436). {6BIO 326.5}
§61
在W. W.普雷斯科特的信中，有一件事引起了榆园工作人员的注意，那就是在“被拒绝的警告”一章中，似乎有一个明显的矛盾。383页最上面加了“单”字。这一改变的原因是:在1888年的《善恶之争》中，怀爱伦反复明确地指出，预言中把罗马教会称为“巴比伦”。她在382页刚才提到的那一章这样做了，指出: {6BIO 326.6}
§62
One matter called to the attention of the Elmshaven staff for study in the W. W. Prescott letter was what seemed to some to be an apparent contradiction in the chapter “A Warning Rejected.” The word alone was added at the top of page 383. Here is the reason for the change: In the 1888 Great Controversy, Ellen White consistently makes it crystal clear that the Roman Church is referred to in prophecy as “Babylon.” She does so on page 382, in the chapter just referred to, noting: {6BIO 326.6}
§63
《启示录》第十七章形容那妇人（巴比伦）说：“那女人穿着紫色和朱红色的衣服，用金子、宝石、珍珠为装饰，手拿金杯，杯中盛满了可憎之物。……在她额上有名写着说，奥秘哉，大巴比伦，作世上的淫妇和一切可憎之物的母。”先知说：“我又看见那女人喝醉了圣徒的血，和为耶稣作见证之人的血。”巴比伦又被称为“管辖地上众王的大城”（启17:4-6,18）。那在中世纪称霸于基督教世界，凌驾各国君王之上的，乃是罗马教廷。{6BIO 327.1}
§64
The woman, Babylon, of Revelation 17, is described as “arrayed in purple and scarlet color, and decked with gold and precious stones ... and upon her forehead was a name written, Mystery, Babylon the Great, the mother of harlots.” ... Babylon is further declared to be “that great city, which reineth over the kings of the earth.” The power that for so many centuries maintained despotic sway over the monarchs of Christendom, is Rome. {6BIO 327.1}
§65
接下来，她介绍了堕落的新教教会，指出巴比伦是“淫妇的母”。 {6BIO 327.2}
§66
Next, she introduces the fallen Protestant churches, noting that Babylon is said to be “the mother of harlots.” {6BIO 327.2}
§67
可见她的女儿就是那些迷恋于她的教义和遗传的各教会。这些教会都效法她的榜样，甘愿牺牲真理和上帝的嘉纳，以求和世俗发生不正当的关系。（ 382, 383页）{6BIO 327.3}
§68
By her daughters must be symbolized churches that cling to her doctrines and traditions, and follow her example of sacrificing the truth and the approval of God, in order to form an unlawful alliance with the world.—Pages 382, 383. {6BIO 327.3}
§69
怀爱伦然后指出《启示录》14章宣布巴比伦倾倒了的第二位天使信息的时间。她认为这道信息主要是指 “女儿”，就是“那些一度纯洁而后变成腐败的宗教团体,”在某种意义上“不是指罗马教会。但罗马教会能豁免吗?难道她不是巴比伦吗? 为了纠正在某些人看来前后矛盾的措词，在不改变人们对“母亲”和“女儿”的堕落状态所提出的论点的情况下，只加了“单”字，使这句话在新版中就变成: {6BIO 327.4}
§70
Then pointing out the timing of the second angel’s message of Revelation 14 announcing the fall of Babylon, Ellen White takes the position that that message is aimed particularly at the “daughters,” “religious bodies that were once pure and have become corrupt,” and in a sense “cannot refer to the Romish Church.” But was the Roman Church exempt? Was it not Babylon? To remedy what seemed to some to be an inconsistency in wording, the sentence in question, without in any way changing the arguments put forth for the fallen state of both the “mother” and the “daughters,” the word alone was added, making the sentence in question read in the new edition: {6BIO 327.4}
§71
《启示录》第十四章宣布巴比伦倾倒的信息，必是指着那些一度纯洁而后变成腐败的宗教团体。这个信息既然是随着审判的警告而发的，就必然是在末期宣扬的，所以它不可能单指罗马教会，因为那个教会已经在多年之前呈现堕落的态度。（ 383页） {6BIO 327.5}
§72
The message of Revelation 14, announcing the fall of Babylon, must apply to religious bodies that were once pure and have become corrupt. Since this message follows the warning of the judgment, it must be given in the last days; therefore it cannot refer to the Roman Church alone, for that church has been in a fallen condition for many centuries.—Page 383. {6BIO 327.5}
§73
加上“单”字，使“巴比伦”不仅适用于多世纪以来叛道的基督教会，也适用于19世纪40年代堕落的新教教会，就这样，罗马天主教在圣经和她的著作中都被归为一类。{6BIO 327.6}
§74
The addition of the word alone applies the term Babylon to both the apostate Christian church of many centuries, and the fallen Protestant churches of the 1840s, and thus does not exempt the Roman Catholic Church from the classification given to it both in Scripture and in her writings. {6BIO 327.6}
§75
多瑞斯?罗宾逊协助出版1911版的《善恶之争》。他解释了所发生的事，说明怀爱伦在这件事上的责任： {6BIO 328.1}
§76
Dores Robinson, who assisted in the work on The Great Controversy in 1911, explained what took place, showing Ellen White’s responsibility in this matter: {6BIO 328.1}
§77
这一批评引起了怀夫人的注意，为了澄清观念，她加上“单”字，这样在新版中就变成了:“它不可能单指罗马教会。”前面在指罗马教会时，一个字也没有改动。在接下来的几页中，呈现一些新教教会符合这幅画面，也没有改动一个字。（DF 85e, D. E.罗宾逊 “这矛盾吗?”） {6BIO 328.2}
§78
The criticism was brought to Mrs. White’s attention, and in order to clarify the thought, she inserted the word alone, so that in the new edition it reads: “It cannot refer to the Roman Church alone.” Not a word is altered in what precedes, with its application to the Roman Church. Not a word is altered in the pages that follow in which some of the Protestant churches are shown to answer to the picture.—DF 85e, D. E. Robinson, in “Is It a Contradiction?” {6BIO 328.2}
§79
影响词义的改动
§80
Changes Affecting the Sense
§81
在一些地方，措辞收紧，使其不那么笼统，更准确或精确;从技术上讲，这些变化可以说改变了词义，即使改变得微乎其微。{6BIO 328.3}
§82
In some places the wording was tightened up, making it less sweeping and more accurate or exact; technically the changes could be said to alter the sense, even ever so little. {6BIO 328.3}
§83
在第27页，增加了“约有”，这句话变成了: {6BIO 328.4}
§84
On page 27, the word nearly was added, making the sentence read: {6BIO 328.4}
§85
在基督亲自宣布耶路撒冷的劫运之后，祂迟延着不向那城和那国降刑罚，约有四十年之久。{6BIO 328.5}
§86
For nearly forty years after the doom of Jerusalem had been pronounced by Christ Himself, the Lord delayed His judgments upon the city and the nation. {6BIO 328.5}
§87
在第52页增加了解释性短语: {6BIO 328.6}
§88
On page 52, an explanatory phrase was added: {6BIO 328.6}
§89
撒但利用教会中不专心事奉主的领袖们，企图窜改第四条诫命。
§90
Satan, working through unconsecrated leaders of the church, tampered with the fourth commandment also.
§91
在53页，修饰语“许多”使叙述更加准确。并不是每一个基督徒都服从多数人。修改后的句子是: {6BIO 328.7}
§92
On page 53, the modifying word many made the statement more accurate. Not each and every Christian followed the majority. The modified sentence reads: {6BIO 328.7}
§93
那时虽然有许多敬畏上帝的基督徒渐渐被引诱去承认星期日为圣日，但他们一面还是承认真安息日为耶和华的圣日，并依照第四条诫命去遵守。 {6BIO 328.8}
§94
But while many God-fearing Christians were gradually led to regard Sunday as possessing a degree of sacredness, they still held the true Sabbath as holy of the Lord and observed it in obedience to the fourth commandment. {6BIO 328.8}
§95
在564页，增添了修饰语“有名的”: {6BIO 329.1}
§96
On page 564, the modifier well-known is substituted for recent: {6BIO 329.1}
§97
一个近代有名的作家曾就宗教自由问题论到罗马教的态度。{6BIO 329.2}
§98
A well-known writer speaks thus of the attitude of the papal hierarchy as regards freedom of conscience. {6BIO 329.2}
§99
影响意义的重大变化在234页，与耶稣会士的规则有关。原句“割断了每一属世的亲属与利害关系“换成了“割断一切属世的亲属与利害关系。” {6BIO 329.3}
§100
Significant changes listed as affecting the sense are such as those relating to the order of the Jesuits on page 234. The clause, reading “cut off from every earthly tie and human interest,” was changed to read: “cut off from earthly ties and human interests.” {6BIO 329.3}
§101
在下一页中增加了“往往”，使叙述变得柔和: “但在无瑕无疵的外表之下，往往隐藏着最邪恶最阴毒的计谋。” {6BIO 329.4}
§102
On the next page, the word often is added, softening the statement: “But under this blameless exterior the most criminal and deadly purposes were often concealed.” {6BIO 329.4}
§103
由于数字每年都在变化，287页关于圣经公会成就的陈述被修改了。在1888年的书中写道: {6BIO 329.5}
§104
Because of changing figures each year, the statement on page 287 regarding the accomplishments of the Bible societies was modified. In the 1888 book, it read: {6BIO 329.5}
§105
英国圣经公会成立时，圣经已经以50种语言印刷和流通。它被翻译成200多种语言和方言。通过圣经协会的努力，自1804年以来，圣经已经发行了超过1.87亿本。{6BIO 329.6}
§106
When the British Society was formed, the Bible had been printed and circulated in fifty tongues. It has since been translated into more than two hundred languages and dialects. By the efforts of Bible societies, since 1804, more than 187,000,000 copies of the Bible have been circulated. {6BIO 329.6}
§107
1911年的版本写道: {6BIO 329.7}
§108
The 1911 book reads: {6BIO 329.7}
§109
一八零四年，英国圣经公会成立了。接着有类似的组织和无数分会遍设于欧洲大陆。一八一六年，美国圣经公会也成立了。当英国圣经公会成立时，圣经已用五十种方言印行，现在则已译成四百多种方言了。(见附录)
§110
In 1804 the British and Foreign Bible Society was organized. This was followed by similar organizations, with numerous branches, upon the continent of Europe. In 1816 the American Bible Society was founded. When the British Society was formed, the Bible had been printed and circulated in fifty tongues. It has since been translated into many hundreds of languages and dialects. (See Appendix.)
§111
附录说明给出了1910年以前圣经的流通情况。这在将来可能比文本更容易更改。 {6BIO 329.8}
§112
The appendix note gives data on Bible circulation up to 1910. This could be changed in the future more easily than the text. {6BIO 329.8}
§113
在1888年版的287页和288页中，在讨论了国外差会组织的形成后，用了8行字来提到凯里和贾德森，作为国外传道工作中一个主要例子。由于篇幅的原因和措词上的一些不准确，在1911年版的文本中删去了这些内容，换上了一页满页的附录说明，审视国外差会的进展情况。 {6BIO 329.9}
§114
On pages 287 and 288 of the 1888 edition, after the formation of foreign mission societies are discussed, eight lines are devoted to mention of Carey and Judson as examples of a thrust in foreign mission work. For space reasons and because of some inexactness in wording, these were omitted in the text of the 1911 edition and an appendix note filling a full page took its place, reviewing the advance in foreign missions. {6BIO 329.9}
§115
在1888年《善恶之争》的383页上有这样一句话:“在一个有待将来的信息中。”1911年，这句话省略了，因为历史上将会有这样一个时刻，即现在而不是未来。这一省略对正文没有什么不公平。在1888年版中，这句话是这样写的: {6BIO 330.1}
§116
On page 383, the 1888 Great Controversy carries the phrase “in a message which is yet future.” This was omitted in 1911, because there would come a time in history when it would be present and not future. The omission does no injustice to the text. In the 1888 edition the sentence read: {6BIO 330.1}
§117
再则，在《启示录》第十八章中，在一个有待将来的信息中，上帝呼召祂的子民从巴比伦出来.
§118
Furthermore, in the eighteenth chapter of the Revelation, in a message which is yet future, the people of God are called upon to come out of Babylon.
§119
在1911年的版本中，这句话是这样的: {6BIO 330.2}
§120
In the 1911 edition the sentence reads: {6BIO 330.2}
§121
“再则，在《启示录》第十八章中，上帝呼召祂的子民从巴比伦出来”。{6BIO 330.3}
§122
Furthermore, in the eighteenth chapter of the Revelation the people of God are called upon to come out of Babylon. {6BIO 330.3}
§123
“宫殿的大钟”
§124
“The Great Bell of the Palace”
§125
榆园工作人员和怀爱伦注意到的一个问题是关于圣巴多罗买惨案和发出信号的大钟。272页说，“宫殿的大钟”在夜深人静时敲响，这是屠杀的信号。在收到的批评和建议中，有一项是这样的: {6BIO 330.4}
§126
One of the points called to the attention of the staff at Elmshaven, and Ellen White, in connection with the study of The Great Controversy was regarding St. Bartholomew’s massacre and the bell that gave the signal. Page 272 states that it was “the great bell of the palace” tolling in the dead of night that was the signal for the slaughter. Among the criticisms and suggestions received, one reads thus: {6BIO 330.4}
§127
我所能查阅的所有有关法国大革命的历史资料都表明，最初的计划是用宫殿的钟声作为信号，但由于特殊情况，信号是由圣日尔曼教堂的钟声发出的。（W. W. 普雷斯科特致怀威廉，1910，4，2） {6BIO 330.5}
§128
All the histories dealing with the French Revolution which I have been able to consult state that it was the original plan to toll the bell of the palace as the signal, but owing to special circumstances, the signal was given by the ringing of the bell of the church of St. Germain.—W. W. Prescott to WCW, April 26, 1910. {6BIO 330.5}
§129
榆园的工作人员进行的一项调查显示，历史学家们对哪一个钟先敲响的说法不一。他们找到了怀爱伦陈述的充分依据。她很可能在异象中听到了钟声。至于细节，她依赖于历史学家的记录。据了解历史学家意见分歧。三个钟中任何一个都有可能涉及——宫殿的钟，法庭的钟和圣热尔曼教堂的钟都在城区的范围内——怀爱伦不想解决历史细节的争端，就把措辞修改为1911年版的简单行文:“在夜静更深之时，钟声大作,作为开始大屠杀的信号。” {6BIO 330.6}
§130
An investigation by the staff at Elmshaven revealed that historians differed as to just which bell rang first. They found ample support for Ellen White’s statement. Most likely in vision she had heard the tolling of a bell. For the detail, she had depended upon the historians. When it was learned that they differed, and that one of three bells might have been involved—the bell of the palace, the bell of the palace of justice, and the bell of the church of St. Germain, all within the distance of a city block—Ellen White, having no desire to settle fine historical points, modified the wording to the simple statement as it reads in the 1911 book: “A bell, tolling at dead of night, was a signal for the slaughter.” {6BIO 330.6}
§131
灵感和历史细节
§132
Inspiration and Details of History
§133
这将我们引向了学习《善恶之争》时一个重要的问题，即有多少细节在异象中向怀爱伦展示。怀威廉 1911年的声明她读过两次，并完全认可，说是 “一份真实而正确的声明”。他在其中解释道:{6BIO 331.1}
§134
This leads us to an important point as The Great Controversy is studied, namely, just how much of detail was opened up to Ellen White in vision. In W. C. White’s 1911 statement, one she twice read and fully approved as “a true and correct statement,” he explained: {6BIO 331.1}
§135
母亲从未声称是历史权威。她所写出来的事，乃是描述所赐给她闪现在她面前的画面和其它图象，涉及人们的行动和这些行动对上帝拯救人类之工的影响，以及过去、现在和将来的历史与这项工作的关系。{6BIO 331.2}
§136
Mother has never claimed to be authority on history. The things which she has written out are descriptions of flashlight pictures and other representations given her regarding the actions of men, and the influence of these actions upon the work of God for the salvation of men, with views of past, present, and future history in its relation to this work. {6BIO 331.2}
§137
在写出这些见解时，她用了清楚明确的历史陈述来帮助，向读者说明她正努力要描述的事。我还是一个小孩时，就听过她给我父亲读德阿比坚的《宗教改革史》。她即使没有全读，也给他读了那五卷书的一大部分。她也阅读了其他的宗教改革史。{6BIO 331.3}
§138
In connection with the writing out of these views, she has made use of good and clear historical statements to help make plain to the reader the things which she is endeavoring to present. When I was a mere boy, I heard her read D’Aubigne’s History of the Reformation to my father. She read to him a large part, if not the whole, of the five volumes. She has read other histories of the Reformation. {6BIO 331.3}
§139
这帮助她给在异象中看到的许多事件和运动进行定位和描述。这有点儿类似她研究圣经的方法，为要帮助她确定和描述向她展示的许多象征性场景，是关于真理与谬道之间的大斗争在今日的发展情况的。（《怀威廉信函》，1911，7，24；另见3SM 437页） {6BIO 331.4}
§140
This has helped her to locate and describe many of the events and the movements presented to her in vision. This is somewhat similar to the way in which the study of the Bible helps her to locate and describe the many figurative representations given to her regarding the development of the great controversy in our day between truth and error.—WCW Letter, July 24, 1911 (see also Selected Messages 3:437). {6BIO 331.4}
§141
1912年，他写信给西南联合会出版部的负责人，解释说: {6BIO 331.5}
§142
In writing in 1912 to the head of the publishing department of the Southwestern Union Conference, he explained: {6BIO 331.5}
§143
关于母亲的著作及其被用作历史及年代学要点的权威，母亲从未希望我们的弟兄们在历史的细节或历史年代上把它们当作权威。{6BIO 331.6}
§144
Regarding Mother’s writings and their use as authority on points of history and chronology, Mother has never wished our brethren to treat them as authority regarding the details of history or historical dates. {6BIO 331.6}
§145
关于善与恶、光明与黑暗之间斗争的伟大真理，一直是以各种各样的方式赐给她的，但主要是以闪现的画面说明个人生活和教会、团体、改革家及各国经验中的大事。{6BIO 331.7}
§146
The great truths revealed to Mother regarding the controversy between good and evil, light and darkness, have been given to her in various ways, but chiefly as flashlight views of great events in the lives of individuals and in the experiences of churches, of bands of reformers, and of nations. {6BIO 331.7}
§147
他进一步解释了写书过程中发生的事情: {6BIO 332.1}
§148
He explained further what took place in the process of writing the book: {6BIO 332.1}
§149
在写出《善恶之争》的各章时，她有时部分描述一个重要的历史事件，及至为她准备文稿付印的抄写员询问那件事的时间和地点时，母亲就会说那些事已经由尽责的历史学家们记载下来了。插进那些历史学家所使用的日期吧。{6BIO 332.2}
§150
When writing out the chapters for Great Controversy, she sometimes gave a partial description of an important historical event, and when her copyist who was preparing the manuscripts for the printer made inquiry regarding time and place, Mother would say that those things are recorded by conscientious historians. Let the dates used by those historians be inserted. {6BIO 332.2}
§151
他反复强调了关于历史资料的观点: {6BIO 332.3}
§152
And he emphasized the point regarding historical sources by repeating: {6BIO 332.3}
§153
在写《善恶之争》时，母亲从未想过读者会把它认作历史日期的权威，或用它来解决关于历史细节的争论，她现在也不认为应该那样使用它。母亲很重视那些忠心的历史学家们的工作，他们曾花时间研究上帝在预言中提出的大计划，以及那个计划的完成在历史中的记载。（怀威廉致W. W.伊士曼，1912，11，4，另见3SM 446、447页，附录B) {6BIO 332.4}
§154
When Controversy was written, Mother never thought that the readers would take it as authority on historical dates or use it to settle controversy regarding details of history, and she does not now feel that it should be used in that way. Mother regards with great respect the work of those faithful historians who devoted years of time to the study of God’s great plan as presented in the prophecy, and the outworking of that plan as recorded in history.—WCW to W. W. Eastman, November 4, 1912 (see also Ibid., 3:446, 447 appendix B,). (Italics supplied throughout.) {6BIO 332.4}
§155
这种理解消除了在处理书中历史引文等时的任何细微问题。此外，怀威廉在他母亲完全认可的1911年的声明中，特别强调了他母亲著作中逐字灵感作品的问题。他指出: {6BIO 332.5}
§156
This understanding removes any fine points of a problem in handling historical quotations, et cetera, in the book. Furthermore, W. C. White, in the 1911 statement approved fully by his mother, addressed himself specifically to the matter of verbal inspiration in his mother’s writings. He pointed out: {6BIO 332.5}
§157
母亲从未声称有逐字逐句的灵感，我也没有发现我父亲或贝約瑟长老、安德烈、史密斯或瓦格纳提出过这种主张。她在写手稿时若有逐字逐句的灵感，为何她还要做增加或改编的工作呢？事实上母亲常常拿起她的一份手稿，仔细地检查，加上一些话，进一步地表达思想。（《怀威廉书信》1911年7月24日,见3SM437). {6BIO 332.6}
§158
Mother has never laid claim to verbal inspiration, and I do not find that my father, or Elder Bates, Andrews, Smith, or Waggoner, put forth this claim. If there were verbal inspiration in writing her manuscripts, why should there be on her part the work of addition or adaptation? It is a fact that Mother often takes one of her manuscripts, and goes over it thoughtfully, making additions that develop the thought still further.—WCW Letter, July 24, 1911 (see also Selected Messages 3:437). {6BIO 332.6}
§159
附注The Appendix Notes
§160
如前所述，怀威廉在7月24日的信中解释道: {6BIO 333.1}
§161
Early in his July 24 letter, W. C. White, as noted earlier, explained: {6BIO 333.1}
§162
旧版的十三个附注占了十三页，由占了十二页的三十一个注解代替了。这些是几乎全部的相关注解，意在帮助认真的读者发现书中所作陈述的历史证据。（同上.及3SM434）{6BIO 333.2}
§163
The thirteen appendix notes of the old edition, occupying thirteen pages, have been replaced by thirty-one notes occupying twelve pages. These are nearly all reference notes, intended to help the studious reader in finding historical proofs of the statements made in the book.—Ibid. (see also Ibid., 3:434). {6BIO 333.2}
§164
虽然目的可能主要是提供真实和有用的来源，一些解释被纳入新书之中。在研究这本书期间的通信表明了一种热切的愿望，即读者手边应该有每一份容易得到的资料，以支持书中的重要陈述。怀威廉在1910年6月12日写给爱德华?福加的一封信中说，这些注释是“关于教皇法令争议的证明” {6BIO 333.3}
§165
While the objective may have been primarily to give reference to authentic and helpful sources, some explanations were carried through into the new book. Correspondence during the period the book was being studied indicates an earnest desire that the reader should have at hand every easily available support for the important statements in the volume. W. C. White, in a letter written to Edward Forga on June 12, 1910, speaks of these as “notes to prove disputed points regarding the acts of the Papacy.” {6BIO 333.3}
§166
许多早期的附录注释都与教皇和罗马教会的主张有关，提到了天主教和新教的工作。《圣经与法国大革命》是这本书中相当重要的一章，附录中有两页多的篇幅专门用来为文中的陈述提供佐证。{6BIO 333.4}
§167
Many of the earlier appendix notes had to do with the Papacy and the claims of the Roman Church, giving references to both Catholic and Protestant works. As to “The Bible and the French Revolution,” a rather crucial chapter in the book, more than two pages in the appendix are devoted to supporting documentation for the statements made there. {6BIO 333.4}
§168
除了这些注释之外，在榆园办公室准备了支持《善恶之争》陈述的全面文件，一些提供给了出版商，当然，副本保留在怀爱伦著作托管委员会文件档案中。克拉伦斯?克莱斯勒和他的同事们，在对引用材料的核查工作中付出了巨大的努力，他们迫切希望通过修订的方式所做的工作能够在将来出现问题时发挥作用。 {6BIO 333.5}
§169
In addition to these notes, comprehensive documents supporting The Great Controversy presentation were prepared in the Elmshaven office, some supplied to the publishers, and of course, copies retained in the White Estate Document File. Clarence Crisler and his associates, who had gone to great pains in the work of verification of quoted materials, were eager that what was done by way of revision should serve in the future should questions be raised. {6BIO 333.5}
§170
这些附录注释是由C. C.克莱斯勒准备的，有一些是由《时兆》编辑M. C.威尔科克斯准备的，还有一些是应邀来协助工作的某些学者准备的。怀爱伦没有写附录注释，但很可能读过并认可。[1950年，为了重排《善恶之争》的印版，这些附录由两位基督复临安息日会的学者再次仔细检查。在某些情况下，过时或难以找到引文出处的资料被更新或更权威的著作的引文所取代。] {6BIO 333.6}
§171
These appendix notes were prepared, some by C. C. Crisler, some by Elder M. C. Wilcox, editor of Signs of the Times, and some by certain scholars called upon to assist in the work. Ellen White wrote none of them, but most likely read them and approved. [In 1950, in connection with the resetting of the type for The Great Controversy, These appendix notes were again examined carefully, by two adventist scholars. In some cases, references to books outdated or hard to find were replaced by references to newer or more authoritative works.] {6BIO 333.6}
§172
教会领袖和学者有干预吗?
§173
Did Church Leaders and Scholars Interfere?
§174
为了打消人们对总会领导人或编辑的怀疑，觉得比如A. G.丹尼尔斯、W. W.普雷斯科特或M. C.威尔科克斯等人影响了榆园的工作，怀威廉宣布: {6BIO 334.1}
§175
To allay any suspicion that General Conference leaders or editors, as A. G. Daniells, W. W. Prescott, or M. C. Wilcox, influenced the work done at Elmshaven, W. C. White declared: {6BIO 334.1}
§176
我们在华盛顿和芒廷维尤的弟兄们只做了我们要求他们去做的事。就如开头所说的，我们曾征求出版部、州文字布道代表和出版委员会成员们的意见，不仅在华盛顿，而且在加利福尼亚州，我还请他们要爽快地叫我们注意任何在这本书重新排版时需要考虑的段落。{6BIO 334.2}
§177
Our brethren at Washington and at Mountain View have done only that which we requested them to do. As stated in the beginning, we took counsel with the men of the Publishing Department, with State canvassing agents, and with members of the publishing committees, not only in Washington, but in California, and I asked them to kindly call our attention to any passages that needed to be considered in connection with the resetting of the book. {6BIO 334.2}
§178
当有人指出一些历史资料受到质疑和挑战时，我们就要求他们给我们一份书面声明，好帮助我们作调查。他们照我们的要求做了，此外没有再做什么。关于什么应该更改什么应该逐句按照旧版印刷的决定，都是在母亲的办公室，由她所雇用的人在她的指示之下做的。所以谁也没有理由因为在华盛顿或在其它地方与这工作有关的弟兄做了什么而说一句反对总会委员会的人或华盛顿的文字布道人员、或反对这本书的话。（同上，及3SM439、440页） {6BIO 334.3}
§179
When it was pointed out that some of the historical data were questioned and challenged, we asked them to give us a written statement that would help us in our research. They did as we requested and nothing more. All decisions as to what should be changed, and what should be printed word for word as in the old edition, were made in Mother’s office, by persons in her employ and working under her direction. Therefore, there is no occasion for anyone to say a word against the General Conference Committee men or the literary men at Washington, or against the book, because of anything done by the brethren in Washington or elsewhere in connection with this work.—Ibid. (see also Ibid., 3:439, 440). (Italics supplied.) {6BIO 334.3}
§180
他还说: {6BIO 334.4}
§181
He also stated: {6BIO 334.4}
§182
你们若听到有风声说对这个最新版本所做的改动与母亲的心愿相反或没让她知道，就可确信这种说法是虚假的，不值得考虑。（同上，及3SM436页）
§183
If you hear reports that some of the work done on this latest edition was done contrary to Mother’s wish or without her knowledge, you can be sure that such reports are false, and unworthy of consideration.—Ibid. (see also Ibid., 3:436).
§184
在榆园工作的人——怀爱伦和她的工作人员——对应他们在要求而提交的建议表示感谢。这些常涉及引文的处理，包括采用非冒犯措辞，以及使陈述更加精确。这些建议受到欢迎，有助于使新版《善恶之争》成为一本更有吸引力和有用的书。少数质疑预言的日期、预言的应用和教义的建议没有采纳。怀爱伦对这种性质的观点十分固执。{6BIO 334.5}
§185
The people working at Elmshaven—Ellen White and her staff—were grateful for the suggestions that at their request came to them. These, as they related to the handling of quotations, the including of wording that would not offend, and the bringing about of more precision in statement, were welcomed and helped to make the new edition of The Great Controversy a more attractive and useful book. The few suggestions that questioned prophetic dates, prophetic applications, and doctrine were turned down. Ellen White was adamant on points of this character. {6BIO 334.5}
§186
怀威廉写道： “在一些使用了模棱两可或误导性术语的地方，母亲已经授权进行修改。但她反对改变书中的论点或主题。”（DF 83b,怀威廉致丹尼尔斯，1910，6，20）{6BIO 335.1}
§187
“In a few places where ambiguous or misleading terms have been used, Mother has authorized a changed reading,” wrote W. C. White, “but she protests against any change in the argument or subject matter of the book.”—DF 83b, WCW to AGD, June 20, 1910. {6BIO 335.1}
§188
怀爱伦改动她已出版著作的权威
§189
E. G. White Authority to Change Her Published Writings
§190
怀威廉这样评价怀爱伦在做出改动方面的权威: {6BIO 335.2}
§191
W. C. White wrote of Ellen White’s authority in making changes: {6BIO 335.2}
§192
研究这些改动可能会使一些人问：“怀姐妹有权威和权利改动她已出版的著作，进行增添或删减，或在表达方式、记述风格或论证计划上作什么改变吗？”...
§193
A study of these changes may lead some to ask the question, “Has Sister White the authority and right to make changes in her published writings, either by addition, or by omission, or by any change whatever in the forms of expression, the manner of description, or the plan of the argument?” ...
§194
普遍承认的是，在怀姐妹的讲道中，她很自由很智慧地选择证据和例子，好把在异象中启示给她的真理讲得清楚有力。她也选择适合听众的事实和论据。这对使她的讲道得到最佳效果来说是必不可少的。{6BIO 335.3}
§195
It is generally admitted that in Sister White’s discourses, spoken to the people, she uses great freedom and wisdom in the selection of proofs and illustrations, to make plain and forcible her presentation of the truths revealed to her in vision. Also, that she selects such facts and arguments as are adapted to the audience to whom she is speaking. This is essential to the attainment of the best results from her discourses. {6BIO 335.3}
§196
她总是感到并且受教导知道，她的本分是用同样的智慧为她的书籍选择内容，象她为自己的讲道选择内容一样。（怀威廉信函，1911，7，25；另见3SM 441） {6BIO 335.4}
§197
And she has always felt and taught that it was her duty to use the same wisdom in the selection of matter for her books that she does in the selection of matter for her discourses.—WCW Letter, July 25, 1911 (see also Selected Messages 3:441). {6BIO 335.4}
§198
新书一出版，她就津津有味地翻看了一遍又一遍。怀威廉说：“她很高兴趁在她还在世能予以指导的时候做了使这个版本尽可能完美的工作。” （怀威廉信函，1911，7，24；另见3SM 437）. {6BIO 335.5}
§199
When the new book came out, she took great pleasure in looking over and rereading it. Said W. C. White, “She was glad that the work we have done to make this edition as perfect as possible was completed while she was living and could direct in what was done.”—Ibid., July 24, 1911 (see also Ibid., 3:437). {6BIO 335.5}
§200
怀爱伦的批准信
§201
Ellen White’s Letter of Approval
§202
在收到和阅读了大部分新印刷的《善恶之争》,并在阅读了怀威廉写于7月24日和25日的解释信之后，怀爱伦写信给《评论与通讯》董事会主席兼教会公报《评论与通讯》的编辑F.M.威尔科克斯长老： {6BIO 335.6}
§203
After receiving and reading large portions of the new printing of The Great Controversy, and after reading W. C. White’s letters of explanation dated July 24 and 25, Ellen White wrote to Elder F.M. Wilcox, president of the Review and Herald board and editor of the general church paper, the Review and Herald: {6BIO 335.6}
§204
1911年7月25日写于加利福尼亚州疗养院
§205
Sanitarium, California 7/25/1911
§206
亲爱的[F. M.]威尔科克斯弟兄：
§207
Dear Brother Wilcox,
§208
数日前我收到了一本新版的《善恶之争》，是最近在蒙特维尤印刷的，相似的副本也在华盛顿印刷了。这书令我喜悦。我已花了许多时间浏览它的页面，我看到出版社做了很好的工作。{6BIO 336.1}
§209
A few days ago, I received a copy of the new edition of the book Great Controversy, recently printed at Mountain View, and also a similar copy printed at Washington. The book pleases me. I have spent many hours looking through its pages, and I see that the publishing houses have done good work. {6BIO 336.1}
§210
我赏识《善恶之争》这本书过于金银，我非常渴望它能来到人们面前。在写《善恶之争》的手稿时，我常常意识到上帝天使的临格。我正在写的情景多次在夜间的异象中重新呈现在我面前，所以它们在我的脑海中又鲜明又生动。{6BIO 336.2}
§211
The book Great Controversy I appreciate above silver or gold, and I greatly desire that it shall come before the people. While writing the manuscript of Great Controversy, I was often conscious of the presence of the angels of God. And many times the scenes about which I was writing were presented to me anew in visions of the night, so that they were fresh and vivid in my mind. {6BIO 336.2}
§212
最近有必要重新安排这本书，因为电版已严重磨损。重排此书耗费了我不少精力，但我不抱怨，因为无论代价如何，我对这个新版本都非常满意。{6BIO 336.3}
§213
Recently it was necessary for this book to be reset, because the electrotype plates were badly worn. It has cost me much to have this done, but I do not complain; for whatever the cost may be, I regard this new edition with great satisfaction. {6BIO 336.3}
§214
昨天我读了怀威廉最近写给书报代理和我们出版社负责人员的信，论到最新版本的《善恶之争》，我认为他把这事说得又对又好。{6BIO 336.4}
§215
Yesterday I read what W. C. White has recently written to canvassing agents and responsible men at our publishing houses regarding this latest edition of Great Controversy, and I think he has presented the matter correctly and well. {6BIO 336.4}
§216
当我获悉《善恶之争》必须重新排版时，我决定要仔细检察全部内容，看看是不是以最佳的方式说明了它所含有的真理，使那些非我们信仰的人确信主指导和支持了我写作《善恶之争》。{6BIO 336.5}
§217
When I learned that Great Controversy must be reset, I determined that we would have everything closely examined, to see if the truths it contained were stated in the very best manner, to convince those not of our faith that the Lord had guided and sustained me in the writing of its pages. {6BIO 336.5}
§218
我们最有经验的工人彻底检查的结果，是在措词上提出了一些改变。我仔细检查了这些改变，并且核准了。我充满感恩，因为我的生命得到保留，并且心智清明有力，可以做这些文字工作。{6BIO 336.6}
§219
As a result of the thorough examination by our most experienced workers, some changing in the wording has been proposed. These changes I have carefully examined, and approved. I am thankful that my life has been spared, and that I have strength and clearness of mind for this and other literary work. {6BIO 336.6}
§220
（签名）怀爱伦（《信函》1911年第56号）
§221
Ellen G. White. —Letter 56, 1911.
§222
怀爱伦珍视《善恶之争》“胜过金银”，希望它的发行量超过她所写的“其他任何书”(《文字布道论》127页)。这本书现在开始了它的更新和不断扩大的使命。由于怀爱伦了解筹备工作的进展情况，并对工作予以密切监督，这本新版的书受到了热烈的欢迎。 {6BIO 337.1}
§223
And so The Great Controversy, the book Ellen White treasured “above silver or gold” and for which she wished a wider circulation “than for any others” she had written, (Colporteur Ministry, 127), was now launched on its renewed and ever-widening mission. With the knowledge of what was done in its preparation and of Ellen White’s close supervision in the work, the new printing was received with enthusiasm. {6BIO 337.1}
§224
一些曾抱有逐字启示观念的人感到困惑，有一点点抱怨。怀爱伦在1888年版的《善恶之争》前言中对灵感的阐述被证明是最有帮助的。批评很快就消失了。安息日复临信徒知道上帝启示她写这本书，包括其中引用的历史文献。这本书将继续提醒他们自己的历史，上帝的旨意，以及尚未发生的重大事件。 {6BIO 337.2}
§225
Some who had entertained concepts of verbal inspiration were perplexed, and there was just a little grumbling. Ellen White’s own statement on inspiration in her introduction to the 1888 book proved most helpful. Criticism soon faded. And the book Seventh-day Adventists knew God had inspired her to write, with its historical quotations, continued to serve in reminding them of their history, of God’s providence, and of great events yet to take place. {6BIO 337.2}
§226
随着教会的工作扩大到许多国家和许多语言，已采取步骤翻译这本新书，以便多种语文的人都能读懂。其中一种是西班牙语，几乎是立即进行的。当这项工作开始时，人们注意到书中没有写西班牙的宗教改革。经征求怀爱伦的意见后，决定最好在西班牙文版本中增加一篇由称职的作家编写的补充章节。因此，西班牙语的《善恶之争》有43章，其他版本只有42章。这本书的第十三章，标题为“西班牙的觉醒”，被明确指定为“合作”的作品，并有一个脚注说明: {6BIO 337.3}
§227
As the work of the church was broadening to take in many countries and many languages, steps were taken to translate the new book so that the peoples of many tongues might read. One of the first was the Spanish, undertaken almost immediately. As this work was entered upon, it was observed that no place had been given to the reformation in Spain. As counsel was taken with Ellen White, it was decided it would be well if in the Spanish printing, a supplementary chapter compiled by competent writers could be added. Thus, the Spanish Great Controversy carries forty-three chapters in place of the forty-two in other printings. Chapter thirteen in that book, titled “The Awakening in Spain,” is clearly designated as a work of “collaboration” and has a footnote stating: {6BIO 337.3}
§228
本章由C. C.克莱斯勒和H. H. 霍尔编撰，经作者同意后插入本书。（252页） {6BIO 337.4}
§229
This chapter was compiled by C. C. Crisler and H. H. Hall, and was inserted in this book with the approval of the author.—Page 252. {6BIO 337.4}
§230
这一章很受欢迎，没有造成任何混乱。{6BIO 337.5}
§231
The chapter has been much appreciated, and no confusion has resulted. {6BIO 337.5}