The vision of Daniel chapter eleven, is the main point of reference for all the visions of Bible prophecy, and the vision of chapter eleven is established by the symbol of Rome.
《但以理书》第十一章个异象，乃是一切圣经预言异象个主要参照点；而第十一章个异象，系借着罗马个表号得以确立。
And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.
當嗰些辰光，必有許多人起來敵擋南方个王；爾民中強暴个人也必自高，欲要應驗這異象；總歸伊拉必要傾倒。Daniel 11:14.
Jones addresses the previous verse as follows:
Jones 對前一節係恁樣講个：
“When the Amorites had filled up the measure of their iniquity, their place was given to Israel, the people of God. When Israel, following the way of the heathen, filled also the cup of iniquity, God brought up the kingdom of Babylon, and took all away. When Babylon had filled up the cup of its iniquity, the power was transferred to Persia. And when the angel was turned away by the wickedness of the Persians, then the prince of Grecia comes in and sweeps it away.”
“阿摩利人个罪孽满足仔限度辰光，伊拉个地位就拨上帝个百姓以色列得着。及到以色列照着外邦人个道路行，也盛满仔罪孽个杯，上帝就兴起巴比伦国度，将一切侪夺去。及到巴比伦盛满仔伊个罪孽之杯，权柄就转交拨波斯。再到因着波斯人个邪恶，天使转身离开辰光，希腊个王子就进来，横扫而去。”
“And how long was the power of Grecia to continue? When was it to be broken? ‘When the transgressors were come to the full.’ That nation stands until it has filled up the measure of its iniquity, and then the power is transferred to another kingdom. That power to which it was transferred was the Roman, as we learn from Daniel 11:14. ‘And in those times there shall many stand up against the king of the south; also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall.’ This nation is pointed out as a nation of robbers—the children of robbers, as says the margin of the text.
“格里西亚个权柄要延续到几时？要到啥辰光才会打碎？‘待到犯罪个人恶贯满盈个辰光。’ 该国立到其罪孽之量充满，然后其权柄就转归另一个国。照《但以理书》11:14我伲所晓得，受其转移个，就是罗马个权柄。‘当那些时候，必有多人起来攻击南方王；并且你民中个强暴人也必自高自大，要应验那异象；彼伲却要败亡。’ 该国此地被指出是一班强盗个国——照经文旁注所言，是强盗之子。”
“These are the ones to whom the kingdom is now given, and what for?—‘The children of robbers shall exalt themselves to establish the vision.’ When this nation comes upon the scene, then there enters that which establishes the vision, that which is one great object of the vision, the one chief landmark in the line of vision which God has given through the prophets for all time.” A. T. Jones, The Columbian Year and the Meaning of the Four Centuries, 6.
“迭些就是如今受赐天国个人，赐俚拉是为啥个呢？——‘强盗之子孙要自高，来建立异象。’ 当迭个国度登上舞台个辰光，就有一样建立异象个事体进入；迭样物事正是异象里一个极大个目标，是上帝借着先知赐给历世历代之异象线索当中唯一首要个界标。” A. T. Jones, 《哥伦布之年与四百年之意义》, 6.
Jones says when the Roman power “comes upon the scene, then there enters that which establishes the” … “line of vision which God has given through the prophets for all time.” In Miller’s history the Protestants taught, as Laodicea Adventism now does, that the robbers of thy people represent Antiochus Epiphanes, a Seleucid king who ruled from 175 to 164 BC. He was a member of the Seleucid dynasty, which was one of the Greek successor states which came out of the breakup of Alexander the Great’s empire. The disagreement over this issue was so specific in Millerite history, that the identification of Antiochus Epiphanes is represented upon the 1843 pioneer chart.
Jones 讲，罗马个权势“一出现个辰光，就有一样物事进来，建立起”……“上帝藉着众先知为历世历代所赐下个异象视线。” 弥勒个历史里，基督新教徒教导，正像现今老底嘉复临信仰所教导个一样，“你百姓中个强暴人”乃是指 Antiochus Epiphanes，伊是一个塞琉古王，主前175年到164年执政。伊是塞琉古王朝个人；该王朝乃是亚历山大大帝帝国分裂以后，从其中出来个希腊继承国之一。关于此个问题个争议，在弥勒派个历史里具体到这样个地步，以致 Antiochus Epiphanes 个认定还标明在 1843 年先驱图表之上。
The reference to Antiochus on the chart represents the only reference to something that is not found in God’s prophetic Word. It is there to refute the false teachings of the Protestants of that period, which is now the false teaching of Laodicean Adventism. Whether William Miller understood the depth of importance in understanding that Rome is the earthly power that establishes the “line of vision which God has given through the prophets for all time,” is doubtful, but it was clear enough to soundly defend the fact that Rome establishes the vision.
图表里向安条克古四世个提及，乃是独一一处所指个事项，并弗见于上帝个预言之道。伊摆勒该搭，为着驳倒彼一时期新教徒个谬妄教训；而今朝，此也就是老底嘉复临派个谬妄教训。威廉·米勒是否明白：罗马乃是建立“上帝藉众先知为万世所赐个异象之线”个地上权势，而对此中重要性个深处有充分领会，殊属可疑；然而，有一层却已足够明显，就是伊能有力地维护此一事实：乃是罗马建立了该异象。
Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 28:14.
無異象，民就放肆；惟遵守律法个，便有福了。箴言 28:14。
Solomon recorded that where there is no vision, the people perish, and the Hebrew word “vision,” in verse fourteen is the same as in Solomon’s proverb. The vision is a life-or-death proposition, and the “vision” is established by the symbol of Rome. The word “vision” in verse fourteen, is the same word for vision in Habakkuk, chapter two.
所羅門記載講：佇箇向無異象个所在，百姓就滅亡；而且，第十四節裡个希伯來字「異象」，搭所羅門箴言裡所用个，係同一隻字。異象係關乎生死个命題，而箇「異象」係藉羅馬个表號得著建立。第十四節裡个「異象」一字，也就係《哈巴谷書》第二章裡「異象」个同一隻字。
I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Habakkuk 2:1–3.
我要立正在我个守望所浪，安置自身勒望楼浪，仔细看伊要对我讲啥个，也看我受责备辰光应当哪能回答。主回答我讲：“侬要写下异象，清清楚楚写勒版片浪，叫读个人能够奔跑。因为该异象还有定个辰光；到末后伊总要发言，决勿讲假话。纵然迟延，侬也要等候伊；因为伊一定会来到，决勿再迟延。”《哈巴谷书》2:1–3
The word “reproved” in verse one, means “argued with”. William Miller was the watchman that was set upon the tower in the history of the movement of the first and second angels, and when in prophetic symbolism he asked what he should answer in the debate of his history, he was told to write the vision, which is established by the symbol of Rome. In agreement with this fact, when the Millerites produced the 1843 pioneer chart in fulfillment of these three verses of Habakkuk, they gave reference to the very heart of the debate they engaged in. They no doubt, did not understand that their referencing to the foolish argument that Antiochus Epiphanes was the power who established the vision represents the debate of Habakkuk chapter two, but Sister White said that chart was “directed by the hand of the Lord, and should not be altered,” so the reference to the debate on the chart was from God’s hand.
第一节里个 “reproved” 一词，意思是 “争辩”。威廉·米勒乃是在头一位同第二位天使运动历史当中设立于楼台之上的守望者；当伊在预言表号里问着，在伊个历史争辩当中应当怎样回答时，就有人吩咐伊写明这异象；而该异象乃由罗马个表号所建立。照此事实，米勒派在应验哈巴谷书此三节经文而制出一八四三年先驱图表辰光，伊拉就指向伊拉所参与个争辩个中心。伊拉无疑并弗晓得，伊拉援引彼个愚昧个论说——说安提阿哥·以彼法尼乃是建立此异象个权势——正是表明哈巴谷书第二章里个争辩；不过怀爱伦姊妹曾讲，该图表是 “directed by the hand of the Lord, and should not be altered,” 故此，图表上关于该争辩个引证，乃是出于上帝个手。
The Millerites came to correctly understand that the first disappointment on April 19, 1844 initiated the tarrying time, referenced by Habakkuk and also Matthew’s parable of the ten virgins. They also came to understand that those two prophecies were directly connected with Ezekiel chapter twelve, where Ezekiel identifies a period of time where the effect of every vision will occur. That word “vision”, is the same Hebrew word we are now considering. This is why Jones is correct when he states, “When” Rome “comes upon the scene, then there enters that which establishes the vision, that which is one great object of the vision, the one chief landmark in the line of vision which God has given through the prophets for all time.” Rome establishes the entire vision of God’s prophetic Word, and more specifically it is Rome that the entire structure of chapter eleven is built upon.
米勒派后来正确理解到，1844年4月19日个头一场失望，开启了“迟延个辰光”；哈巴谷曾提到此事，马太所记十个童女个比喻也指向此事。伊拉也明白，这两段预言同以西结书第十二章有直接个关联；因为以西结喺该章里指明了一段时期，凡异象个效验都要临到。“异象”个“异象”一词，正是阿拉现下所考察个同一个希伯来词。正因为如此，琼斯讲得对，伊说：“当”罗马“登场个辰光，就有一种事物进入，建立了这异象；此物乃是异象中一个重大对象，也就是上帝借着众先知赐给历世历代之异象线路中，一个主要个界标。”罗马建立了上帝预言之道个整个异象；更具体讲，正是罗马，整第十一章个全副结构都建立喺其上。
When Sister White refers to the final fulfillment of chapter eleven of Daniel and states that “much of the history that has taken place in fulfillment of this prophecy will be repeated,” she is identifying that the histories of chapter eleven that had already been fulfilled typified the final verses of Daniel chapter eleven. The subject of the final verses of chapter eleven is the king of the north, who there represents modern Rome. Therefore, the histories of Daniel chapter eleven, that are repeated, are histories that represent Rome.
怀爱伦姊妹讲着《但以理书》第十一章个末后应验，说明“应验此预言所发生个许多历史，还要重演”，伊就是指出：第十一章中先前已经应验个历史，乃是《但以理书》第十一章末后几节个预表。第十一章末后几节个题目，是北方王；伊勒向该处所代表个，是现代罗马。所以，《但以理书》第十一章中会重演个历史，就是代表罗马个历史。
In the last six verses of chapter eleven modern Rome (the king of the north), conquers three geographical powers. In verse forty he conquers the king of the south (the former Soviet Union in 1989), the glorious land (the United States at the soon coming Sunday law), and Egypt (the entire world as represented by the United Nations.) In Daniel eleven pagan Rome is represented as conquering three geographical powers in order to capture the then-known world, and then papal Rome is represented as conquering three geographical powers in order to capture the earth.
喺第十一章末了六節當中，現代羅馬（北方王）征服三個地理上个權勢。喺第四十節，伊征服南方王（1989年个前蘇聯）、榮美之地（即將來到个星期日法令之時个美國），並埃及（由聯合國所代表个全世界）。喺《但以理書》第十一章裡，異教羅馬被表明為征服三個地理上个權勢，為着攫取當時所認識个世界；隨後，教皇制羅馬也被表明為征服三個地理上个權勢，為着攫取全地。
Pagan Rome is first mentioned in the chapter in verse fourteen, in order to identify it as the symbol that establishes the vision, but its rise to power is not addressed until verse sixteen. Alexander the Great’s kingdom was divided into four parts in fulfillment of God’s prophetic Word, but those four parts quickly consolidated into two primary antagonists that are identified as either the king of the south or the king of the north in the prophetic narrative that continues to the conclusion of the chapter. In verse fourteen the rising power of Rome is mentioned as the power that would establish the vision, but the subjects that are being addressed are the struggles between the remnants of Alexander’s kingdom as represented by the kings of the north and the south.
异教罗马头一趟出现在本章第十四节，为要指明伊就是奠定此异象个表号；不过，伊个兴起掌权，直到第十六节才正式讲着。亚历山大大帝个国度，照上帝预言个话，分裂成功四部分；不过，这四部分随即收拢成为两个主要个敌对势力，在此后一直延续到本章结束个预言叙述里，分别称为南方王或北方王。到第十四节，已提起罗马兴起个势力，就是那要建立此异象个势力；不过，当时所论及个主题，乃是亚历山大国度余绪之间个争斗，也就是由北方王同南方王所表征个争战。
In verse fifteen, those two kings are still engaged in their struggle, and the king of the north is prevailing. But in verse sixteen Rome arrives and the verse says, “But he that cometh against him,” meaning that when Rome comes against the northern king who has just been prevailing over the southern king, the king of the north will be unable to stand against Rome. Rome prevails, and in verse sixteen, Rome was also to stand in the glorious land of Judah. In verse seventeen Rome shall “set his face to enter with the strength of his whole kingdom.” He took the northern king who was unable to stand before him, then he took Judah, then he entered into Egypt.
到十五节里，葛两个王还勒相争，北方个王占勒上风。阿到十六节，罗马来到了；经文讲：“惟有来攻击伊个”，意思就是说，当罗马来攻击刚刚胜过南方王个北方王辰光，北方个王就立勿牢，挡勿住罗马。罗马得胜；并且到十六节里，罗马也要站勒犹大个荣美之地。到十七节，罗马要“定意用全国之力而入”。伊先拿下勒勒伊面前立勿牢个北方王，随后又取了犹大，末后便进入埃及。
And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. So the king of the north shall come, and cast up a mount, and take the most fenced cities: and the arms of the south shall not withstand, neither his chosen people, neither shall there be any strength to withstand. But he that cometh against him shall do according to his own will, and none shall stand before him: and he shall stand in the glorious land, which by his hand shall be consumed. He shall also set his face to enter with the strength of his whole kingdom, and upright ones with him; thus shall he do: and he shall give him the daughter of women, corrupting her: but she shall not stand on his side, neither be for him. Daniel 11:14–17.
到该歇辰光，必有许多人起来攻击南方王；尔民中勒些强暴个，也要自高自大，要成就该异象；不过伊拉终必扑倒。北方王必来，筑起土垒，攻取最坚固个城；南方个兵力站勿牢，伊所拣选个民也站勿牢，总归呒没力量抵挡。独有来攻击伊个人，必任凭自家个意思行事，呒没人能挡勒伊面前；伊也必站勒荣美之地，该地要经伊手受毁灭。伊还要定意用通国个力量进去，也有正直个人同伊一道；伊就要者能行。伊要将妇女中个女子给伊，为要败坏伊；只是该女子勿替伊站住，也勿归于伊。但以理书 11:14–17。
The conquering illustrated in these verses is a fulfillment of Daniel chapter eight.
此節經文裏所表明个得勝，乃係《但以理書》第八章个應驗。
And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. Daniel 8:9.
其中一角生出一隻小角，漸漸變得極其強大，向南、向東，並向榮美之地發展。Daniel 8:9.
The little horn of verse nine is pagan Rome, and verse nine identifies, in agreement with verses fourteen through seventeen of chapter eleven, that pagan Rome would conquer three geographical entities as it took control of the world. Those entities were the south (Egypt), the east (Syria, the king of the north) and the pleasant land (Judah). The history of verses sixteen and seventeen are typifying the historical three-step conquering of modern Rome in verses forty through forty-three, for as Sister White stated, “Much of the history that has taken place in fulfillment of this prophecy will be repeated.”
第九節个小角就是異教羅馬；而第九節也指明，與第十一章第十四至第十七節相符合，異教羅馬當伊掌控世界个辰光，會征服三個地理實體。該三個實體就是南方（埃及）、東方（敘利亞，即北方王）並榮美之地（猶大）。第十六、十七節个歷史，乃係預表現代羅馬在第四十至第四十三節當中歷史上分三步个征服；正如懷愛倫姊妹所講：「此預言應驗之中所發生个許多歷史，還要重演。」
“Although Egypt could not stand before Antiochus, the king of the north, Antiochus could not stand before the Romans, who now came against him. No kingdoms were longer able to resist this rising power. Syria was conquered, and added to the Roman empire, when Pompey, BC 65, deprived Antiochus Asiaticus of his possessions, and reduced Syria to a Roman province.
“埃及雖然立勿牢北方个王安提阿古面前，安提阿古也立勿牢羅馬人面前；其時羅馬人來攻擊伊。從此以後，已經再無一國能抵擋此個興起个強權。主前六十五年，龐培奪去安提阿古·亞西亞提古个疆土，將敘利亞削平做羅馬一省；敘利亞也就此被征服，歸入羅馬帝國。”
“The same power was also to stand in the Holy Land, and consume it. Rome became connected with the people of God, the Jews, by alliance, BC 162, from which date it holds a prominent place in the prophetic calendar. It did not, however, acquire jurisdiction over Judea by actual conquest till BC 63; and then in the following manner.
“迭一樣个權勢也要立勒聖地，並且吞噬伊。羅馬喺主前162年藉着結盟，搭上帝个百姓——猶太人——發生了關聯；自迭個辰光起，伊喺預言个年代表當中就佔有顯著个地位。毋過，伊並弗曾因實際征服而取得對猶太地个統轄權，直到主前63年；其後事情个經過乃是如下。”
“On Pompey’s return from his expedition against Mithridates, king of Pontus, two competitors, Hyrcanus and Aristobulus, were struggling for the crown of Judea. Their cause came before Pompey, who soon perceived the injustice of the claims of Aristobulus, but wished to defer decision in the matter till after his long-desired expedition into Arabia, promising then to return, and settle their affairs as should seem just and proper. Aristobulus, fathoming Pompey’s real sentiments, hastened back to Judea, armed his subjects, and prepared for a vigorous defense, determined, at all hazards, to keep the crown, which he foresaw would be adjudicated to another. Pompey closely followed the fugitive. As he approached Jerusalem, Aristobulus, beginning to repent of his course, came out to meet him, and endeavored to accommodate matters by promising entire submission and large sums of money. Pompey, accepting this offer, sent Gabinius, at the head of a detachment of soldiers, to receive the money. But when that lieutenant-general arrived at Jerusalem, he found the gates shut against him, and was told from the top of the walls that the city would not stand to the agreement.
“庞培自征伐本都王密特里达梯转归个辰光，犹太个王位有两家相争，就是海尔卡努斯搭亚里斯多布鲁斯。伊拉个案子告到庞培面前；庞培弗多辰光就看出亚里斯多布鲁斯所主张个弗公道，不过伊想要把此事个判断暂且搁起，等到伊盼望已久个阿拉伯远征过后，再转来照公义合宜个样子替伊拉了结此事。亚里斯多布鲁斯洞悉了庞培真实个心意，就赶紧转回犹太，武装伊个臣民，预备极力防御；伊决意无论冒啥个危险，总要保住王位，因为伊预先看出，此位终归要判归别人。庞培紧紧追赶此逃遁个人。及至伊逼近耶路撒冷，亚里斯多布鲁斯开始懊悔自家所行个路，就出来迎接伊，想要借着应许完全归服并献出大笔金钱，来调停此事。庞培接受了此项提议，就差加比尼乌斯率领一队兵卒去收取银钱。可是此总将来到耶路撒冷个辰光，却见城门向伊紧闭；并且有人从城墙顶浪告诉伊，说此城弗肯照先前个约定行事。”
“Pompey, not to be deceived in this way with impunity, put Aristobulus, whom he had retained with him, in irons, and immediately marched against Jerusalem with his whole army. The partisans of Aristobulus were for defending the place; those of Hyrcanus, for opening the gates. The latter being in the majority, and prevailing, Pompey was given free entrance into the city. Whereupon the adherents of Aristobulus retired to the mountain of the temple, as fully determined to defend that place as Pompey was to reduce it. At the end of three months a breach was made in the wall sufficient for an assault, and the place was carried at the point of the sword. In the terrible slaughter that ensued, twelve thousand persons were slain. It was an affecting sight, observes the historian, to see the priests, engaged at the time in divine service, with calm hand and steady purpose pursue their accustomed work, apparently unconscious of the wild tumult, though all around them their friends were given to the slaughter, and though often their own blood mingled with that of their sacrifices.
“庞培为仔免阿能弗受惩罚就受伊格能欺瞒，便将亚里斯多布，伊原先留勒身边个，带上镣铐，随即率领全军向耶路撒冷进发。亚里斯多布个党羽主张固守此城；许尔卡努个党羽则主张打开城门。后者人数占多数，并且得势，故庞培得以自由进入城中。于是，亚里斯多布个拥护者退到圣殿山上，决意捍卫此地，正如庞培决意攻取其地一样。到三个月末，城墙上被打开了一处足供强攻个缺口，此地遂在刀剑之下被攻陷。其后发生个惨烈屠杀之中，有一万二千人被杀。史家说道，那时看见祭司们正从事神圣礼拜，竟能手势安静、心志坚定，照常继续伊拉平日个职分，仿佛对周围狂暴个骚乱浑然不觉；虽然伊拉四围个亲友都被交付屠杀，虽然伊拉自家个鲜血也屡次与祭牲个血混杂勒一道，这景象实在叫人伤恸。”
“Having put an end to the war, Pompey demolished the walls of Jerusalem, transferred several cities from the jurisdiction of Judea to that of Syria, and imposed tribute on the Jews. Thus for the first time was Jerusalem placed by conquest in the hands of that power which was to hold the ‘glorious land’ in its iron grasp till it had utterly consumed it.
“既已了结战争，庞培拆毁了耶路撒冷个城墙，将几座城邑从犹太个辖境划归叙利亚个辖境，并向犹太人课以贡赋。故此，耶路撒冷头一趟因着征服落在那一权势个手里；这权势要以伊铁一般个钳制执持‘荣美之地’，直到将其全然吞灭为止。
“‘VERSE 17. He shall also set his face to enter with the strength of his whole kingdom, and upright ones with him; thus shall he do: and he shall give him the daughter of women, corrupting her: but she shall not stand on his side, neither be for him.’
「‘第17節：伊也必定定意，欲以伊通國个勢力入來，並有正直个人同伊一道；伊就要箇恁般行。伊還要將婦女之女交付畀伊，欲藉此敗壞伊；只是伊弗會立在伊一邊，也弗會歸於伊。’」
“Bishop Newton furnishes another reading for this verse, which seems more clearly to express the sense, as follows: ‘He shall also set his face to enter by force the whole kingdom.’ Verse 16 brought us down to the conquest of Syria and Judea by the Romans. Rome had previously conquered Macedon and Thrace. Egypt was now all that remained of the ‘whole kingdom’ of Alexander, not brought into subjection to the Roman power, which power now set its face to enter by force into that country.” Uriah Smith, Daniel and the Revelation, 258–260.
“牛顿主教为仔节经文提出了另一个读法，看上去更清楚地表达了其意思，如下：‘伊也要定意用强力进入全个王国。’ 第16节把我伲带到了罗马人征服叙利亚搭犹太地。罗马先前已经征服了马其顿搭色雷斯。现在，在亚历山大‘全个王国’之中，还未归服于罗马权势个，只剩埃及；而该权势如今定意要用强力进入该国。”乌利亚·史密斯，《但以理书与启示录》，258–260。
We have already noted, more than once in these articles, how verse thirty and thirty-one of Daniel eleven align with verses forty and forty-one, and the history of verses thirty and thirty-one also aligns with the plucking up of three horns.
阿拉已经勒仔该些篇文章里屡次指出，《但以理书》第十一章第三十节搭第三十一节，哪能搭第四十节搭第四十一节相符合；而第三十节搭第三十一节个历史，也搭拔起三角个预言相符合。
I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots: and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things. … And of the ten horns that were in his head, and of the other which came up, and before whom three fell; even of that horn that had eyes, and a mouth that spake very great things, whose look was more stout than his fellows. Daniel 7:8, 20.
我留心看诸角，赫然，其中又长起一只小角；在伊面前，先前个角里有三只连根拔起。赫然，这只角里有眼，像人个眼；还有一张口，讲夸大个话。……至于伊头浪个十只角，并后来长起个另一只角，就是在伊面前有三只倒落个；就是那只有眼、口讲极大之话个角，伊个相貌比伊同类更威猛。Daniel 7:8, 20.
Just as Daniel chapter eight, verse nine, represents the three geographical areas of conquering that established pagan Rome on the throne, so too, the plucking up of the horns (representing the Heruli, Ostrogoths and Vandals) represented the three geographical areas of conquering that established papal Rome on the throne. Both those histories align with verses forty to forty-three of Daniel eleven, and the plucking up of the three horns aligns with the history of verses thirty and thirty-one.
正如《但以理书》第八章第九节表明外邦罗马藉着征服而得以登上宝座个三个地理区域，同样，角被拔起（即象征赫鲁利人、东哥特人搭汪达尔人）也表明教皇罗马藉着征服而得以登上宝座个三个地理区域。此两段历史侪搭《但以理书》第十一章第四十至四十三节相符合，而三角被拔起则搭第三十、三十一节个历史相符合。
“‘VERSE 8. I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots; and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things.’
“‘第8節。我細細思想諸角，忽有另一隻小角從伊拉當中生起來；在伊面前，先前个角當中有三隻連根拔起。再看，這隻角內有眼，像人个眼；也有一張嘴，講誇大个話。’”
“Daniel considered the horns. Indications of a strange movement appeared among them. A little horn (at first little, but afterward more stout than its fellows) thrust itself up among them. It was not content quietly to find a place of its own, and fill it; it must thrust aside some of the others, and usurp their places. Three kingdoms were plucked up before it. This little horn, as we shall have occasion to notice more fully hereafter, was the papacy. The three horns plucked up before it were the Heruli, the Ostrogoths, and the Vandals. And the reason why they were plucked up was because they were opposed to the teaching and claims of the papal hierarchy, and hence to the supremacy in the church of the bishop of Rome.
但以理细看诸角。伊拉中间显出一种异常个动向。有一只小角（起初虽小，后来却比伊个同类更强盛）从伊拉中间冒出来。伊勿肯安安静静寻着自家个位子并占住伊；伊一定要排挤几只别个角，篡夺伊拉个位子。有三国在伊面前被连根拔起。箇只小角，照我伲后文还要更详尽提到个，就是教皇制。被伊在面前拔起个三只角，就是赫鲁利人、东哥特人搭汪达尔人。伊拉之所以被拔起，乃是因为伊拉反对教皇等级制度个教训搭主张，因此也反对罗马主教在教会里个至上权。
“And ‘in this horn were eyes like the eyes of man, and a mouth speaking great things,’ the eyes, a fit emblem of the shrewdness, penetration, cunning, and foresight of the papal hierarchy; and the mouth speaking great things, a fit symbol of the arrogant claims of the bishops of Rome.” Uriah Smith, Daniel and the Revelation, 132–134.
「『咾且喺迭隻角浪有眼，像人个眼一樣；還有一張嘴，講誇大个話。』迭些眼，正好做教皇品級制度个精明、洞察、狡黠搭預見个相當表號；咾迭張講誇大个話个嘴，也正好做羅馬主教囂張要求个相當象徵。」烏利亞·史密斯，《但以理書與啟示錄》，132–134。
It is Rome that establishes the vision of Bible prophecy, and especially the vision of Daniel chapter eleven. In that chapter much of the prophetic history that had been fulfilled before the Millerite movement was to be repeated in the last six verses of Daniel eleven. The conquering of three geographical obstacles that established both pagan and papal Rome upon the throne is represented in chapter eleven, and those two representations typify the time when modern Rome is again established upon the throne. It is Rome that establishes the vision, and Paul identifies that papal Rome is revealed in its time.
确系罗马奠定了圣经预言个异象，尤其是《但以理书》第十一章个异象。勒一章里向，米勒派运动以前已经应验个预言历史里有当多部分，要《但以理书》第十一章末六节里再重复一遍。立定异教罗马搭教皇罗马坐上宝座个三个地理障碍之征服，喺第十一章里有表示；而且勒两种表示，正预表现代罗马再一趟被立上宝座个辰光。奠定异象个是罗马，而保罗指出，教皇罗马是喺其辰光显明出来个。
Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, showing himself that he is God. Remember ye not, that, when I was yet with you, I told you these things? And now ye know what withholdeth that he might be revealed in his time. 2 Thessalonians 2:3–6.
弗要教任何人用啥个法子哄骗侬；因为该日子总弗会来到，除非先有离道反教个事发生，并且那罪恶之人显露出来，就系沉沦之子。伊敌挡一切称为神个，或受人敬拜个，高抬自家超过伊拉；甚至叫伊坐勒神个殿里，自显伊就系神。侬拉弗记得么？我还同侬拉勒一道个辰光，曾对侬拉讲过这些事。现在侬拉也晓得，啥个拦阻伊，为要叫伊到自家个时候才显露出来。帖撒罗尼迦后书 2:3–6。
The papacy took the throne as the fifth kingdom of Bible prophecy in the year 538, and many who consider verse six, would no doubt assume that Paul means that “the Papacy would be revealed in 538.” This may be correct, but it is at minimum a secondary truth of what Paul was identifying. Paul, like all prophets is speaking more about the last days, than his own time period. He was referring to how the papacy would be revealed prophetically, for as a prophet he was in agreement with all the other prophets. Line upon line, those who have not the vision perish, and those who have not the vision, have not the vision because they do not know what establishes the vision. Knowing that Rome establishes the vision is a life-or-death understanding. Paul, in agreement with the other prophets is identifying that what reveals papal Rome, who is the Rome of the last days is “his time.” The prophetic “time” associated with Rome, is what reveals what and who Rome is.
教皇制度于公元538年登上宝座，成爲《圣经》预言之第五个国度；许多思量第六节个人，弗会勿容疑地以爲保罗个意思是：“教皇制度将于538年显明出来。” 此话可能正确，然而至少只是保罗所指出之真理个次要一层。保罗，像一切先知一样，所讲个较其自身时代，更是关乎末后个日子。伊所指个，是教皇制度将如何按预言被显明；因为作为先知，伊与其余一切先知原是相合个。一行接一行，无异象个人就灭亡；无异象个人之所以无异象，是因为伊拉勿晓得是啥个建立异象。晓得罗马建立异象，乃是关乎生死个认识。保罗与其余先知相合，指出那显明教皇罗马——即末后日子个罗马——个，是“伊个时候”。与罗马相关个预言之“时候”，正是显明罗马是啥个、也显明伊是阿谁个。
We will continue this study in the next article.
阿拉将会勒下一篇文章里继续迭项研究。
“The apostle Paul, in his second letter to the Thessalonians, foretold the great apostasy which would result in the establishment of the papal power. He declared that the day of Christ should not come, ‘except there come a falling away first, and that man of sin be revealed, the son of perdition; who opposeth and exalteth himself above all that is called God, or that is worshiped; so that he as God sitteth in the temple of God, showing himself that he is God.’ And furthermore, the apostle warns his brethren that ‘the mystery of iniquity doth already work.’ 2 Thessalonians 2:3, 4, 7. Even at that early date he saw, creeping into the church, errors that would prepare the way for the development of the papacy.
使徒保罗㑚勒写拨帖撒罗尼迦人个第二封书信里，预言了一场大背道；迭场背道终归会造成教皇权势个建立。伊宣告，基督个日子勿会来到，“除非先有离道反教个事，并且那罪恶个人，沉沦之子，显露出来；伊是抵挡主，并且高抬自家，超过一切称为神个，或受人敬拜个，甚至叫伊自家当作神，坐㑚神个殿里，显明自家就是神。”并且，使徒还警戒伊个弟兄说：“勿法个奥秘已经发动。”帖撒罗尼迦后书 2:3, 4, 7。就是㑚迭样早个辰光，伊已经看见，有些错误道理渐渐潜入教会，替教皇制个发展豫备道路。
“Little by little, at first in stealth and silence, and then more openly as it increased in strength and gained control of the minds of men, ‘the mystery of iniquity’ carried forward its deceptive and blasphemous work. Almost imperceptibly the customs of heathenism found their way into the Christian church. The spirit of compromise and conformity was restrained for a time by the fierce persecutions which the church endured under paganism. But as persecution ceased, and Christianity entered the courts and palaces of kings, she laid aside the humble simplicity of Christ and His apostles for the pomp and pride of pagan priests and rulers; and in place of the requirements of God, she substituted human theories and traditions. The nominal conversion of Constantine, in the early part of the fourth century, caused great rejoicing; and the world, cloaked with a form of righteousness, walked into the church. Now the work of corruption rapidly progressed. Paganism, while appearing to be vanquished, became the conqueror. Her spirit controlled the church. Her doctrines, ceremonies, and superstitions were incorporated into the faith and worship of the professed followers of Christ.
“一点一点地，起初是暗中、寂静地，后来随着其力量增大并逐渐控制人的心思，‘不法的奥秘’推进了其欺骗并亵渎的工作。异教的风俗几乎在人毫无察觉之间潜入了基督教会。妥协与随从世俗的精神，一时还因教会在异教统治下所遭受的猛烈逼迫而受到遏制。但当逼迫止息，基督教进入君王的宫廷与殿宇之中以后，她便弃却了基督及其使徒那谦卑朴素的纯真，转而接受异教祭司与统治者的排场与骄矜；并且以人的理论和遗传，代替了上帝的要求。四世纪初叶，君士坦丁名义上的归信，引起了极大的欢庆；于是世界披着公义的外衣，走进了教会。此时，败坏的工作便迅速推进。异教表面上似乎已被征服，实则反成征服者。她的精神支配了教会。她的教义、仪式和迷信，被纳入那些自称跟从基督之人的信仰与敬拜之中。”
“This compromise between paganism and Christianity resulted in the development of ‘the man of sin’ foretold in prophecy as opposing and exalting himself above God. That gigantic system of false religion is a masterpiece of Satan’s power—a monument of his efforts to seat himself upon the throne to rule the earth according to his will.” The Great Controversy, 49, 50.
“搿種異教同基督教之間个妥協，造成了預言裏所講、會敵擋上帝並且高抬自家過於上帝个『罪惡之人』个形成。彼個龐大个假宗教體系，實在是撒但權勢个傑作——也是伊盡力坐上寶座、照自家个旨意來統治世界个一座紀念碑。”《善惡之爭》，49、50。