Rome establishes the vision, and Rome is revealed in its “time”. This is a statement by Sister White where she states what should be understood as the obvious:
羅馬建立該異象，而羅馬會㧋伊个「辰光」裡向人顯明。這是懷愛倫姊妹个一句話，伊喺該處講出應當看作明白顯然之事：
“Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.
「《启示录》是一部封住个书，弗过也阿是一部开哉个书。伊记载了勒个地球历史末后日子里将要发生个奇妙事件。此书个教训是明确个，弗是神秘难懂个。勒伊里向，拣起了同《但以理书》里一样个预言线索。上帝把有些预言重复讲，藉此显明这些预言必须得到重视。主弗会重复那些并无大关系个事。」《文稿汇编》第9卷，8。
The “Lord does not repeat things that are of no great consequence” and the “times” associated with Rome are repeated over and over. It is of “great consequence” to understand the “time” associated with Rome, for that is what reveals Rome as the subject that establishes the vision. Seven times the twelve hundred and sixty years of papal rule is directly referenced in Daniel and Revelation.
「主弗會重複講無關緊要個事」；而同羅馬相關個「辰光」卻一遍又一遍咁重複出現。明白同羅馬相關個「辰光」，乃係「極要緊」個，因為正是個個顯明羅馬就是立定異象個主題。教皇統治個一千二百六十年，七遍直接喺《但以理書》同《啟示錄》裡向提著。
And he shall speak great words against the most High, and shall wear out the saints of the most High, and think to change times and laws: and they shall be given into his hand until a time and times and the dividing of time. Daniel 7:25.
伊要向至高者讲僭妄个大话，也要折磨至高者个圣民，还要想改易辰光搭律法；圣民要交在伊手里，直到一载、两载、并半载。 但以理书 7:25。
And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. Daniel 12:7.
我聽見个着細麻衣个人，立勒河水之上；伊向天舉起右手搭左手，指着永遠活个主起誓，講：這事必要到一載、兩載、半載；及至聖民个權能分散淨盡，這一切个事就都要完結。Daniel 12:7.
But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:2.
毋過，聖殿外頭个院子儂愛撇忒，弗好去量；因為伊已經交撥外邦人了。聖城要俚拉踐踏四十二個月。《啟示錄》11:2。
And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 11:3.
我欲赐权能拨我个两个见证人；伊拉将着麻衣，说预言一千二百六十日。启示录 11:3。
And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. Revelation 12:6.
个妇人逃到旷野里去；其搭有 神所豫备个所在，叫伊拉喺该搭供养伊一千二百六十日。启示录 12:6。
And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent. Revelation 12:14.
並且有大鷹个兩隻翅膀賜俾該婦人，叫伊得以飛入曠野，飛到伊个地方；伊勒該搭得着養活，一載、兩載、半載，避開蛇个面前。啟示錄 12:14。
And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty and two months. Revelation 13:5.
有一張嘴賜撥伊，叫伊講誇大个話並褻瀆个話；也有權柄賜撥伊，叫伊得以行事四十二個月。啟示錄 13:5
These seven direct references present different specific prophetic characteristics of Rome. It is in those passages that Rome is revealed. Sister White adds that these periods are also represented as “three years and a half or 1260 days.” You do not find either three and a half years or twelve hundred and sixty days” in the Bible. Sister White is simply applying the computation of the seven references accordingly.
該七條直接个引證，呈現了羅馬各各弗同个先知性特徵。正是在許個經文當中，羅馬得着了啟示。懷姊妹又補充講，許些時期也表明爲「三年半，或一千二百六十日」。儂在《聖經》裏並弗會尋着「三年半」抑或「一千二百六十日」个字樣。懷姊妹只弗過是照着該七條引證个算法來加以運用。
“In chapter 13 (verses 1–10) is described another beast, ‘like unto a leopard,’ to which the dragon gave ‘his power, and his seat, and great authority.’ This symbol, as most Protestants have believed, represents the papacy, which succeeded to the power and seat and authority once held by the ancient Roman empire. Of the leopardlike beast it is declared: ‘There was given unto him a mouth speaking great things and blasphemies…. And he opened his mouth in blasphemy against God, to blaspheme His name, and His tabernacle, and them that dwell in heaven. And it was given unto him to make war with the saints, and to overcome them: and power was given him over all kindreds, and tongues, and nations.’ This prophecy, which is nearly identical with the description of the little horn of Daniel 7, unquestionably points to the papacy.
喺第十三章（1–10節）裡，另外一隻獸受著描述，乃是「像豹一樣」个；龍將「伊个能力、伊个座位，並大權柄」賜畀伊。此一表號，照大多數新教徒素來所信，乃係指教皇制；伊承受了古羅馬帝國從前所有个權勢、座位並權柄。論到此隻像豹个獸，經上宣告說：「又賜畀伊一張口，講誇大並褻瀆个話……伊就開口向上帝說褻瀆个話，要褻瀆伊个名，並伊个帳幕，以及住喺天上个人。又任憑伊同聖徒爭戰，並且勝過伊拉；又有權柄賜畀伊，管轄各族、各民、各方言、各邦國。」此一預言，與《但以理書》第七章小角个描寫幾乎完全相同，無可置疑，正是指向教皇制。
“‘Power was given unto him to continue forty and two months.’ And, says the prophet, ‘I saw one of his heads as it were wounded to death.’ And again: ‘He that leadeth into captivity shall go into captivity: he that killeth with the sword must be killed with the sword.’ The forty and two months are the same as the ‘time and times and the dividing of time,’ three years and a half, or 1260 days, of Daniel 7—the time during which the papal power was to oppress God’s people. This period, as stated in preceding chapters, began with the supremacy of the papacy, A.D. 538, and terminated in 1798. At that time the pope was made captive by the French army, the papal power received its deadly wound, and the prediction was fulfilled, ‘He that leadeth into captivity shall go into captivity.’” The Great Controversy, 439.
「『有權柄賞賜伊，叫伊做四十二個月。』先知又講：『我看見伊個一個頭，像受著致命個傷。』再講：『擄人個，總歸自家也要受擄；用刀殺人個，總歸也必被刀所殺。』四十二個月，就是同『一載、二載、半載』一樣，也就是《但以理書》第7章所講個三年半，抑是一千二百六十日——即教皇權勢壓迫上帝子民個辰光。照前頭幾章所講，這段時期是對教皇制掌權、主後538年開始，到1798年結束。到該辰光，教皇被法國軍隊擄去，教皇權勢受著致命個傷，預言也就應驗了：『擄人個，總歸自家也要受擄。』」《善惡之爭》，439頁。
With the inspired authority to also consider three and a half years as the “time” which “reveals” Rome, other biblical references to Rome emerge.
既有受默示个权柄，也可将三年半看做“时期”，即该“显明”罗马个时期；如此一来，圣经里向罗马其余个指涉也就显现出来。
But I tell you of a truth, many widows were in Israel in the days of Elias, when the heaven was shut up three years and six months, when great famine was throughout all the land. Luke 4:25.
阿告侬实在讲，以利亚个辰光，以色列当中有许多寡妇；当时天闭塞了三年零六个月，遍地都有大饥荒。路加福音 4:25。
The three and a half years of Elijah, connects the time with Jezebel, who is the symbol of papal Rome in the church of Thyatira.
以利亞个三年半，將此段辰光連接到耶洗別；伊就是推雅推喇教會當中教皇羅馬个象徵。
Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols. And I gave her space to repent of her fornication; and she repented not. Revelation 2:20, 21.
然而我有几桩事要责备侬，因为侬容让个妇人耶洗别——伊自称为女先知——去教训并引诱我个仆人行淫，又吃祭过偶像个物。并且我曾赐伊辰光，叫伊为伊个淫行悔改；伊却弗肯悔改。启示录 2:20、21。
The “time” given the fourth church, represented by Jezebel, is also a “space.”
賜予第四個教會、由耶洗別所表徵个「時候」，也就係一個「空間」。
Elias was a man subject to like passions as we are, and he prayed earnestly that it might not rain: and it rained not on the earth by the space of three years and six months. James 5:17.
以利亞同我儕一樣，也是有血氣之人；伊切切禱告，求天莫要落雨，地上就三年六個月無落雨。雅各書 5:17
Commenting on the forty-two months being the same as the thousand two hundred and threescore days, Sister White identifies the period as “those days,” which Christ referred to.
論到四十二個月就是一千二百六十日，懷愛倫姊妹認定此一時期就是基督所講个「那些日子」。
“The periods here mentioned—‘forty and two months,’ and ‘a thousand two hundred and threescore days’—are the same, alike representing the time in which the church of Christ was to suffer oppression from Rome. The 1260 years of papal supremacy began in A.D. 538, and would therefore terminate in 1798. At that time a French army entered Rome and made the pope a prisoner, and he died in exile. Though a new pope was soon afterward elected, the papal hierarchy has never since been able to wield the power which it before possessed.
此间所题及个时期——“四十二个月”搭“一千二百六十日”——原是一桩，同样表明基督教会要受罗马压迫个辰光。教皇至上权柄个一千二百六十年，起首于主后五百三十八年，故此要终结于一七九八年。到仔个辰光，一支法国军队进入罗马，捉教皇做了囚犯，伊后首死于流放之中。虽然后来弗久就另选出一位新教皇，然则自从仔以后，教皇等级制度再也弗能运用伊从前所有个权柄。
“The persecution of the church did not continue throughout the entire period of the 1260 years. God in mercy to His people cut short the time of their fiery trial. In foretelling the ‘great tribulation’ to befall the church, the Saviour said: ‘Except those days should be shortened, there should no flesh be saved: but for the elect’s sake those days shall be shortened.’ Matthew 24:22. Through the influence of the Reformation the persecution was brought to an end prior to 1798.” The Great Controversy, 266.
“敎會所受个逼迫，並呒沒延續到一千二百六十年个全個時期。上帝因憐憫伊个百姓，就將伊拉烈火个試煉辰光縮短咾。救主預先講着將臨到敎會个‘大患難’个辰光，曾講：‘若不是減少那辰光，凡有血氣个總呒得救；只是為着選民，那辰光必要減少。’馬太福音 24:22。藉着宗敎改革个影響，逼迫於1798年以前就終止咾。”《善惡之爭》，266。
Christ and Sister White identify the expression of “those days,” as the “time,” which identifies papal Rome. When Daniel speaks of the persecution which followed the placing of the papacy on the throne of the earth in verse thirty-one of chapter eleven, he speaks of that time of persecution as “many days.”
基督同懷愛倫姊妹指出，「那些日子」个講法，就是「彼時」，而此「彼時」所指認个，乃係教皇制个羅馬。當但以理喺第十一章第三十一節講着，教皇制被扶上地上王位之後所接續發生个逼迫時，佢就將彼段逼迫个時候稱做「多日」。
And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. And such as do wickedly against the covenant shall he corrupt by flatteries: but the people that do know their God shall be strong, and do exploits. And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days. Daniel 11:31–33.
有軍隊欲替伊立起來，褻瀆保障个聖所，除掉常獻个燔祭，設立彼个行毀壞可憎个物。違背聖約、行邪惡个人，伊欲用諂媚敗壞伊拉；獨獨識得伊拉上帝个百姓欲剛強，且有所作為。百姓中間有見識个人欲教訓許多人；總係伊拉欲多日倒佇刀劍、火燒、被擄、掠奪之中。Daniel 11:31–33.
Rome is revealed in connection with the prophetic time which is associated with it, that is why Paul says the man of sin will be revealed in “his time”. The fact that Rome establishes the vision, which if we do not know, we perish, identifies why that prophetic time is represented so often, and in so many ways, for God “does not repeat things that are of no great consequence.” In the previous verses, the end of the period of time is also marked.
罗马连同与其相联个预言辰光一淘显明出来，所以保罗讲，阿个罪恶个人要勒“伊个辰光”里向显明。罗马设立了阿个异象；我伲若弗晓得，就要灭亡。阿桩事实表明，为啥阿个预言辰光会一再、并且用许多种方式加以表明，因为上帝“弗会重复讲阿些无关紧要个事”。勒前头个经文里向，阿段时期个终点也同样标明了。
And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days. Now when they shall fall, they shall be holpen with a little help: but many shall cleave to them with flatteries. And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed. Daniel 11:33–35.
民間有見識个，必教訓許多人；然伊拉要倒喺刀下、火焚、被擄掠、被搶奪，歷多日。當伊拉跌倒个辰光，必得著一點點幫助；不過有許多人要用諂媚來依附伊拉。伊拉中間有些有見識个也要跌倒，為著熬煉伊拉，潔淨伊拉，使伊拉成為潔白，直到末後个時候；因為這事還要等到所定个日期。Daniel 11:33–35.
The “time of the end” “is yet for a time appointed.” The Hebrew word “appointed” is “moed,” and means a fixed time or an appointment. The prophetic relevance and importance of the “time appointed,” in the book of Daniel is identified by how often it is referenced. Very few Laodicean Adventists, if any, recognize that 1989, was a “time of the end,” and therefore 1989 was an appointed time. It was an appointment made by God, when He would unseal the knowledge for the movement of the one hundred and forty-four thousand. For this reason, the book of Daniel provides witnesses to the fact that the “time appointed” marks the arrival of “the time of the end”. In Daniel eight, this prophetic symbol is set forth.
「末時」乃是「到所定个時辰」。希伯來字「所定」係「moed」，意思就是固定个辰光，抑或一個約定。於《但以理書》裡，「所定个時辰」其預言上个關聯同重要性，從其屢次被提著可以看出。老底嘉个復臨信徒當中，若有啥人認得一九八九年係「末時」，實在少之又少；然而一九八九年正是一個所定个時辰。此乃上帝所立个約定之時，伊要為十四萬四千人个運動開啟那受封住个知識。為著這個緣故，《但以理書》提出見證，證明「所定个時辰」標明「末時」个來到。於《但以理書》第八章，這個預言个表號被陳明出來。
And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. So he came near where I stood: and when he came, I was afraid, and fell upon my face: but he said unto me, Understand, O son of man: for at the time of the end shall be the vision. Now as he was speaking with me, I was in a deep sleep on my face toward the ground: but he touched me, and set me upright. And he said, Behold, I will make thee know what shall be in the last end of the indignation: for at the time appointed the end shall be. Daniel 8:16–19.
我听见乌莱两岸之间有一个人的声音，呼叫讲：“加百列啊，侬要叫此人明白这异象。”于是伊走近我所立个所在；伊一近来，我就惊怕，俯伏在地。伊对我讲：“人子啊，侬要明白；因为此异象是关乎末后的时期。” 伊正同我讲话个辰光，我面伏于地，沉沉睡去；但是伊摸了我，叫我立起来。伊讲：“看哪，我要叫侬晓得恼怒最后结局里所要发生个事；因为到所定个时期，末了就要来到。” 但以理书 8:16–19。
As with chapter eleven, the word “end,” in “time of the end” in these verses is a different Hebrew word than is translated as “appointed.” The time of the end is representing a period that commences at the time appointed. The “time appointed” (moed) is an appointment, and the time of the end (the Hebrew word “gets”) is a period of time, which begins at the time appointed. It is the “time” that reveals Rome, and that “time” is so important that the end of that period of time, and the period which follows the end of that time, are represented by several witnesses. In verse twenty-four of chapter eleven of Daniel, pagan Rome is identified as ruling the world for a “time.”
像第十一章一样，这几节里“末时”个“末”字，所用个希伯来字，搭译作“所定”个字勿一样。“末时”所表个，是一段自所定之时开始个时期。“所定个时”（moed）是一个约定个时候；而“末时”（希伯来字“gets”）是一段时期，是从所定个时开始个。正是此个“时”显明罗马；而此个“时”又恁般重要，以致此段时期个终结，以及紧接其后个那段时期，都由几个见证来表明。于《但以理书》第十一章二十四节里，异教罗马被指明要统治世界一个“时”。
A symbolic “time,” is three hundred and sixty years, for there are three hundred and sixty days in a biblical year. Pagan Rome ruled for a “time,” and papal Rome ruled for “a time, times and half a time.” Modern Rome rules for a symbolic “hour,” or a symbolic “forty-two months.” There is no prophetic time after 1844, so the “hour” and the “forty-two months” is the period from the soon-coming Sunday law unto the close of human probation. But pagan Rome ruled supremely from the Battle of Actium in 31 BC, until Constantine moved the capital of the empire to Constantinople in the year 330. We know the following verses are speaking of pagan Rome, for Christ is represented as the “prince of the covenant” that “shall be broken” when He was crucified. The power then ruling was pagan Rome, so the verses we are now going to look at identify pagan Rome.
一个表号个“时”，就是三百六十年，因为圣经里向个一年有三百六十日。异教罗马统治一个“时”，教皇罗马统治“一个时、两个时并半个时”。现代罗马统治一个表号个“时辰”，或者一个表号个“四十二个月”。一八四四年以后，再无预言个时间，所以向个“时辰”搭“四十二个月”，就是从将要来到个星期日法令，一直到人类恩典时期个终结。弗过，异教罗马从公元前三十一年亚克兴之战起，执掌最高权柄，一直到君士坦丁于公元三三〇年将帝国首都迁到君士坦丁堡。阿拉晓得，下头个经文是讲异教罗马个，因为基督拨描写成功“立约个君”，伊要“受毁灭”，就是当伊被钉十字架个辰光。彼辰光掌权个势力是异教罗马，所以阿拉现下要看个经文，正是指明异教罗马。
And in his estate shall stand up a vile person, to whom they shall not give the honour of the kingdom: but he shall come in peaceably, and obtain the kingdom by flatteries. And with the arms of a flood shall they be overflown from before him, and shall be broken; yea, also the prince of the covenant. And after the league made with him he shall work deceitfully: for he shall come up, and shall become strong with a small people. He shall enter peaceably even upon the fattest places of the province; and he shall do that which his fathers have not done, nor his fathers’ fathers; he shall scatter among them the prey, and spoil, and riches: yea, and he shall forecast his devices against the strong holds, even for a time. Daniel 11:21–24.
「佢个位上要起立一个鄙贱个人，人勿曾将国度个尊荣赐拨伊；然则伊要安静来着，凭谄媚夺得国度。大水一样个兵势要在伊面前被冲没，也要被打碎；连盟约之君也一样。自从同伊立约以后，伊要行诡诈；因为伊要上来，并且靠少许个人变做强盛。伊要安静进入省中极肥美之地；伊要行伊列祖并伊列祖个列祖勿曾行个事：将掳物、抢夺个财货并财富分散拨众人；并且伊要图谋攻击坚固营垒，不过到一个时期。〈但以理书〉11:21–24。」
The word “against” in the last phrase of the verses actually means “from,” and the verse is saying that pagan Rome shall rule (forecast his devices) “from” its stronghold (the City of Rome) for three hundred and sixty years.
經文末一句裡个 “against” 實際上是 “from” 个意思；此節是在講，異教羅馬將要「從」其堅固个據點（羅馬城）施行統治（預示伊个計謀），歷時三百六十年。
“‘VERSE 24. He shall enter peacefully even upon the fattest places of the province: and he shall do that which his fathers have not done, nor his fathers’ fathers; he shall scatter among them the prey, and spoil, and riches: yea, and he shall forecast his devices against the strongholds, even for a time.’
「第24節：伊要平靜安然進入省中頂肥沃个所在；伊所行个事體，是伊个列祖弗曾行過个，也弗是伊祖先个祖先行過个；伊要將擄物、掠物並財富分散撥俚；並且伊要圖謀攻擊堅固个保障，直到一時。」
“The usual manner in which nations had, before the days of Rome, entered upon valuable provinces and rich territory, was by war and conquest. Rome was now to do what had not been done by the fathers or the fathers’ fathers; namely, receive these acquisitions through peaceful means. The custom, before unheard of, was now inaugurated, of kings leaving by legacy their kingdoms to the Romans. Rome came into possession of large provinces in this manner.
“列邦夙常个法，喺罗马个日子以先，得着宝贵个省分搭丰富个疆土，乃是凭着战争搭征服。如今罗马将要行一桩列祖同列祖个祖先从来弗曾行过个事；就是凭着和平个手段受纳此等所得。自来未曾听见个规例，如今开其端：列王将伊拉个国度以遗命留拨罗马人。罗马便用此法得着大片个省分。”
“And those who thus came under the dominion of Rome derived no small advantage therefrom. They were treated with kindness and leniency. It was like having the prey and spoil distributed among them. They were protected from their enemies, and rested in peace and safety under the aegis of the Roman power.
“迭些就此归到罗马统治之下个人，从其中得着格好处并弗少。伊拉受着恩待搭宽宥。就像掳物搭战利品分派勒伊拉当中一样。伊拉蒙保全，免受仇敌侵扰，并勒罗马权势个庇护之下，安然太平，享受平安搭稳妥。 ”
“To the latter portion of this verse, Bishop Newton gives the idea of forecasting devices from strongholds, instead of against them. This the Romans did from the strong fortress of their seven-hilled city. ‘Even for a time;’ doubtless a prophetic time, 360 years. From what point are these years to be dated? Probably from the event brought to view in the following verse.
「對於本節經文後半段，Newton主教提出个意思是：呢啲計謀是從保障之中預先發出个，毋是針對保障而發个。羅馬人正是從伊拉座有七座山頭个堅固城池裡向做了此事。『就是一段時期；』無疑是預言中个一段時期，即三百六十年。呢啲年數應當從啥个時點起算？大概是從下節經文所顯示个事件起算。」
“‘VERSE 25. And he shall stir up his power and his courage against the king of the south with a great army; and the king of the south shall be stirred up to battle with a very great and mighty army; but he shall not stand: for they shall forecast devices against him.’
「第25节：伊必兴起伊个权势搭勇气，率领大军攻击南方个王；南方个王也必振作，出动极大极强个军队交战；只是伊立勿牢，因为有人要设计谋害伊。」
“By verses 23 and 24 we are brought down this side of the league between the Jews and the Romans, BC 161, to the time when Rome had acquired universal dominion. The verse now before us brings to view a vigorous campaign against the king of the south, Egypt, and the occurrence of a notable battle between great and mighty armies. Did such events as these transpire in the history of Rome about this time?—They did. The war was the war between Egypt and Rome; and the battle was the battle of Actium. Let us take a brief view of the circumstances that led to this conflict.” Uriah Smith, Daniel and the Revelation, 271–273.
“到第23节同第24节，阿拉已经从犹太人同罗马人结盟个时期——公元前161年——往后推到罗马已得着普世统治权个辰光。现在摆勒阿拉面前个经文，使人看见一场对南方王埃及个猛烈征战，并一场发生勒强大雄师之间个著名大战。像格能个事件，当时勒罗马个历史里向有发生过末？——有个。其战争就是埃及同罗马之间个战争；其战役就是亚克兴海战。阿拉来略略看一看引到这场冲突个情形。”乌利亚·史密斯，《但以理书与启示录》，271–273。
In the following verses the time appointed and the end are again referenced by Daniel.
勒下来的经文里，丹以理又再提着所派定个辰光搭末了。
And he shall stir up his power and his courage against the king of the south with a great army; and the king of the south shall be stirred up to battle with a very great and mighty army; but he shall not stand: for they shall forecast devices against him. Yea, they that feed of the portion of his meat shall destroy him, and his army shall overflow: and many shall fall down slain. And both these kings’ hearts shall be to do mischief, and they shall speak lies at one table; but it shall not prosper: for yet the end shall be at the time appointed. Then shall he return into his land with great riches; and his heart shall be against the holy covenant; and he shall do exploits, and return to his own land. At the time appointed he shall return, and come toward the south; but it shall not be as the former, or as the latter. Daniel 11:25–29.
伊必激發伊个權能搭勇氣，率領大軍來攻南方个王；南方个王也必奮起應戰，率領極大極強个軍兵；只是伊立弗牢，因為人要設謀害伊。食伊飯分个人，也必敗壞伊；伊个軍隊必如洪水沖沒；被殺仆倒个人必多。這兩個王心裡都存惡意，同坐一席講謊話；只是這事總弗得亨通，因為結局還在所定个時候。彼時伊必帶著大財寶回到本地；伊个心要敵擋聖約；伊必任意而行，然後回到本地。到了所定个時候，伊必再來向南方去；只是這次个光景弗像頭一遭，也弗像末一遭。Daniel 11:25–29.
In chapter eight, Gabriel identified that the “chazon,” vision of the twenty-five hundred and twenty years, would conclude at the time appointed, and then the period represented by “the time of the end” would begin. In this passage, the time appointed is the end of the three hundred and sixty years that pagan Rome would rule the world supremely. In this passage there is no “time of the end,” for there was nothing sealed up that was to be unsealed at the end of that period of history.
第八章裡，加百列指出，「chazon」——即两千五百廿年个异象——到咾所派定个辰光就要终结，接落来由「末期个时辰」所表明个时期就要开场。勒本段经文里，所派定个辰光，就是异教罗马至高统治天下个三百六十年个终点。勒本段经文里并呒没「末期个时辰」，因为勒段历史时期个末了，并呒没啥物是先前封住、到辰光满咾要开封个。
In Daniel chapter eight, the vision of the “last end” of the indignation, which was the twenty-five hundred and twenty years that concluded at the same time as the twenty-three hundred years, was sealed up to the “time of the end,” for in 1844, which was the appointed time of both visions, the light of the third angel was unsealed. In Daniel eleven, verses thirty to thirty-six, at the end of the “first indignation” in 1798, there was to be a period represented as the “time of the end,” when the light of the first angel was unsealed. Therefore, the time prophecy of pagan Rome did not have a time of the end, but only a time appointed, identifying when the three hundred and sixty years concluded, but the time appointed in 1798, and the time appointed in 1844, both unsealed a message that was to be understood in the period represented as the “time of the end”.
《但以理》第八章裡，「惱恨末後」个異象，也就是嗰二千五百二十年，佢同二千三百年同時告終；此異象一直封住，到咾「末時」，因為到咾 1844 年——兩個異象所指定个時候——第三位天使个亮光就開封咾。喺《但以理》第十一章三十至三十六節裡，喺 1798 年「頭一個惱恨」告終个辰光，必有一段時期，用「末時」來表明；喺嗰段時期裡，第一位天使个亮光就開封咾。所以，異教羅馬个時間預言並無一個「末時」，只有一個指定个時候，用來指明嗰三百六十年幾時告終；但喺 1798 年个指定時候，並 1844 年个指定時候，兩者都開封咾一個信息，就是應當喺用「末時」所表明个時期裡被明白个信息。
Rome is revealed as it is represented prophetically within its prophetic time. “Time, times and dividing of time”, “forty-two months”, “twelve hundred and sixty days”, and “three and a half years” are some of the various symbols that represent the period when the papacy ruled during the Dark Ages. The period of time that links the movement of the Millerites to the movement of the one hundred and forty-four thousand is one hundred and twenty-six years. One hundred and twenty-six is also a symbol of twelve hundred and sixty days, for it is a tithe or a tenth of that amount. The one hundred and twenty-six years from the rebellion of 1863, unto the time appointed in 1989, identifies 1989 as God’s appointment with His last day people.
罗马照伊个预言辰光里向所表明个样式得着启示。“一载、二载、半载”，“四十二个月”，“一千二百六十日”，搭“三年半”，侪是几样弗同个表号，用来表明教皇权于黑暗时代掌权个时期。将米勒派个运动搭十四万四千人个运动联结起来个一段辰光，是一百二十六年。一百二十六也就是一千二百六十日个一个表号，因为伊是该数目个十分之一。自一八六三年个背叛起，到一九八九年所指定个辰光为止个一百二十六年，指明一九八九年就是上帝搭伊末日子民所定个约会。
We will continue this study in the next article.
阿拉将会勒下一篇文章里继续此项研究。
“How shall we search the Scriptures? Shall we drive our stakes of doctrine one after another, and then try to make all Scripture meet our established opinions, or shall we take our ideas and views to the Scriptures, and measure our theories on every side by the Scriptures of truth? Many who read and even teach the Bible, do not comprehend the precious truth they are teaching or studying. Men entertain errors, when the truth is clearly marked out, and if they would but bring their doctrines to the word of God, and not read the word of God in the light of their doctrines, to prove their ideas right, they would not walk in darkness and blindness, or cherish error. Many give the words of Scripture a meaning that suits their own opinions, and they mislead themselves and deceive others by their misinterpretations of God’s word. As we take up the study of God’s word, we should do so with humble hearts. All selfishness, all love of originality, should be laid aside. Long-cherished opinions must not be regarded as infallible. It was the unwillingness of the Jews to give up their long established traditions that proved their ruin. They were determined not to see any flaw in their own opinions or in their expositions of the Scriptures; but however long men may have entertained certain views, if they are not clearly sustained by the written word, they should be discarded.
“我伲应当哪能查考圣经？是应当先一只一只打下教义个木桩，再来设法叫全部圣经都去迁就我伲已经立定个意见；还是应当拿我伲个思想同看法带到圣经面前，用真理个圣经从各面来衡量我伲个理论？许多读圣经、甚至教导圣经个人，并弗明白伊拉所教导或所研究个宝贵真理。真理明明已经标示出来，人却仍旧怀抱谬误；若是伊拉肯把自家个教义带到上帝个话语面前，而弗是照着自家教义个亮光去读上帝个话语，为着证明自家个意思是对个，伊拉就弗会行走勒黑暗同瞎眼当中，也弗会珍藏谬误。许多人给圣经个话赋予一种合乎自家意见个意思，伊拉借着对上帝话语个错误解释，误导了自家，也欺骗了别人。当我伲着手研究上帝个话语辰光，应当存谦卑个心来进行。一切自私，一切爱好标新立异个心，都应当放下。长久持守个意见，弗应当看作绝无错误。犹太人弗肯放弃伊拉长久建立个传统，这就成了伊拉败亡个缘故。伊拉决意弗肯看见自家意见里或伊拉对圣经解释里有任何错处；但是，无论人曾经持守某种看法有几许长久，若是弗曾从成文个圣言得到清楚个支持，就应当把伊放弃。”
“Those who sincerely desire truth will not be reluctant to lay open their positions for investigation and criticism, and will not be annoyed if their opinions and ideas are crossed. This was the spirit cherished among us forty years ago. We would come together burdened in soul, praying that we might be one in faith and doctrine; for we knew that Christ is not divided. One point at a time was made the subject of investigation. Solemnity characterized these councils of investigation. The Scriptures were opened with a sense of awe. Often we fasted, that we might be better fitted to understand the truth. After earnest prayer, if any point was not understood, it was discussed, and each one expressed his opinion freely; then we would again bow in prayer, and earnest supplications went up to heaven that God would help us to see eye to eye, that we might be one, as Christ and the Father are one. Many tears were shed. If one brother rebuked another for his dullness of comprehension in not understanding a passage as he understood it, the one rebuked would afterward take his brother by the hand, and say, ‘Let us not grieve the Holy Spirit of God. Jesus is with us; let us keep a humble and teachable spirit;’ and the brother addressed would say, ‘Forgive me, brother, I have done you an injustice.’ Then we would bow down in another season of prayer. We spent many hours in this way. We did not generally study together more than four hours at a time, yet sometimes the entire night was spent in solemn investigation of the Scriptures, that we might understand the truth for our time. On some occasions the Spirit of God would come upon me, and difficult portions were made clear through God’s appointed way, and then there was perfect harmony. We were all of one mind and one Spirit.
“凡诚心切慕真理个人，决弗肯为仔细查考搭批评来遮掩伊拉自家个立场；若伊拉个意见搭思想受着抵触，也弗会因此懊恼。四十年前，阿拉中间所珍重个，就是介样个精神。阿拉聚集勒一淘，心灵负重，祈祷望阿拉勒信仰搭道理上成为一；因为阿拉晓得，基督并弗分裂。每一项真理个点，都一项一项拿来作查考个题目。庄严肃穆，乃是介些查考会议个特征。阿拉展开圣经，心里存着敬畏。阿拉常常禁食，为着使阿拉更合式明白真理。恳切祈祷以后，若还有某一点弗曾明白，就拿来讨论，各人都自由发表伊自家个意见；随后阿拉又俯伏祈祷，恳切个祈求直达天庭，求上帝帮助阿拉彼此看法相同，叫阿拉得以合而为一，正如基督搭天父为一一样。许多眼泪曾流下来。若有一个弟兄，因为另一个弟兄对某段经文个领会弗及伊自家所明白个，就责备伊悟性迟钝；过后，受责备个弟兄就会拉住伊弟兄个手，说：‘阿拉弗要叫上帝个圣灵忧伤。耶稣搭阿拉同勒一淘；阿拉总要保守谦卑、受教个灵；’受劝诫个弟兄也会讲：‘弟兄，求侬赦免我，我委屈了侬。’随后阿拉又再一次俯伏祈祷。阿拉许多个钟头都是介样过个。通常阿拉一淘查经，弗大会超过四个钟头；但有辰光，整夜都用勒庄严个查考圣经之中，为着叫阿拉明白属于阿拉时代个真理。有几次，上帝个灵临到我身上，艰难个经文部分，就借着上帝所指定个途径变得明朗；于是就有完全个和谐。阿拉众人都是同一个心思、同一个灵。”
“We sought most earnestly that the Scriptures should not be wrested to suit any man’s opinions. We tried to make our differences as slight as possible by not dwelling on points that were of minor importance, upon which there were varying opinions. But the burden of every soul was to bring about a condition among the brethren which would answer the prayer of Christ that his disciples might be one as he and the Father are one. Sometimes one or two of the brethren would stubbornly set themselves against the view presented, and would act out the natural feelings of the heart; but when this disposition appeared, we suspended our investigations and adjourned our meeting, that each one might have an opportunity to go to God in prayer, and without conversation with others, study the point of difference, asking light from heaven. With expressions of friendliness we parted, to meet again as soon as possible for further investigation. At times the power of God came upon us in a marked manner, and when clear light revealed the points of truth, we would weep and rejoice together. We loved Jesus; we loved one another.
“阿拉极其恳切地寻求，勿让圣经被曲解来迁就任何一个人的意见。阿拉尽力叫阿拉中间个分歧缩到最小，弗去多讲那些关系次要、众说纷纭个点。弗过，每一个灵魂所担负个重担，侪是要在弟兄中间促成一种光景，能够应验基督个祈祷：叫伊个门徒合而为一，正如伊搭父原为一。有辰光，弟兄中间有一两个会顽梗地起来反对所提出个看法，照着人心天然个情绪行事；但这种倾向一显露出来，阿拉就暂停查考，散会退下，叫各人有机会去到上帝面前祷告，并且弗搭别人交谈，自家研究那争论个要点，向天求光。阿拉带着友爱个表示分手，等到尽快再会，作进一步个查考。有辰光，上帝个能力以明显个方式临到阿拉；及至清楚个亮光显明真理个各点，阿拉就一同流泪，一同欢喜。阿拉爱耶稣；阿拉也彼此相爱。”
“In those days God wrought for us, and the truth was precious to our souls. It is necessary that our unity today be of a character that will bear the test of trial. We are in the school of the Master here, that we may be trained for the school above. We must learn to bear disappointment in a Christ-like manner, and the lesson taught by this will be of great importance to us.
「該等日子裏，上帝爲我儕行了工，真理於我儕靈魂極其寶貴。今朝我儕个合一，必須具有一等性質，方能經受試煉个考驗。此地我儕是在主个學校裏，爲着受訓，好進入上頭个學校。我儕必須學會以基督樣式來忍受失望，而由此所教導个功課，對我儕將有極大个要緊。」
“We have many lessons to learn, and many, many to unlearn. God and heaven alone are infallible. Those who think that they will never have to give up a cherished view, never have occasion to change an opinion, will be disappointed. As long as we hold to our own ideas and opinions with determined persistency, we cannot have the unity for which Christ prayed.” Review and Herald, July 26, 1892.
“阿拉有许多功课要学，也有许多、许多旧有个看法要放下。只有上帝同天上才是绝无错误个。凡自以为永远勿需要放弃自家所珍爱个见解、也永远勿会有机会改变一种意见个人，终必失望。只要阿拉还固执坚持自家个思想同意见，阿拉就勿能得着基督所祈求个合一。”《Review and Herald》，1892年7月26日。