In the book titled, Hitler’s Pope, the author John Cornwell starts the story of the future pope who reigned when Hitler ruled Germany, with his grandfather and Pope Pius IX, who were driven out of the City of Rome. When Pius IX fled from the city of Rome, disguised as a nun, the only man he took with him was the future pope’s grandfather. Cornwall addresses the close relationship of the two men, and thereafter identifies how the future pope’s father also was connected with the power center of the Catholic Church. In doing so he identifies the social, political and religious environment of the history from the time of Pius IX, through World War II. The overview of history is tremendously informative.
㑚本題做《Hitler’s Pope》个書裡，作者 John Cornwell 從後來做教宗、勒 Hitler 統治德意志辰光在位个該位教宗个祖父，並 Pope Pius IX，兩人一淘畀趕出羅馬城个事體講起。當 Pius IX 扮做修女，逃離羅馬城个辰光，伊唯一帶勒身邊个一個男人，就係後來該位教宗个祖父。Cornwell 講著此兩個男人之間密切个關係，後首來指出，未來教宗个父親也同天主教會權力中心有關聯。伊藉此辨明，自 Pius IX 个時代起，一直到第二次世界大戰其間，該段歷史个社會、政治並宗教環境。此段歷史个總覽，極其富有啟發。
“Another step in papal assumption was taken, when, in the eleventh century, Pope Gregory VII proclaimed the perfection of the Roman Church. Among the propositions which he put forth was one declaring that the church had never erred, nor would it ever err, according to the Scriptures. But the Scripture proofs did not accompany the assertion. The proud pontiff also claimed the power to depose emperors, and declared that no sentence which he pronounced could be reversed by anyone, but that it was his prerogative to reverse the decisions of all others.
当教皇制个僭越又进一步辰光，到仔十一世纪，教皇格列高利七世宣告罗马教会之完全。伊所提出个诸项命题当中，有一项声称教会从来弗曾错误，也永远弗会错误，正如《圣经》所说。但伊个断言并无《圣经》个凭据随附其后。该自高自大个教宗还声称自家有废黜皇帝个权柄，并宣告凡伊所发出个判决，任何人都弗得推翻；反之，推翻一切他人个裁断，乃是伊个特权。
“A striking illustration of the tyrannical character of this advocate of infallibility was given in his treatment of the German emperor, Henry IV. For presuming to disregard the pope’s authority, this monarch was declared to be excommunicated and dethroned. Terrified by the desertion and threats of his own princes, who were encouraged in rebellion against him by the papal mandate, Henry felt the necessity of making his peace with Rome. In company with his wife and a faithful servant he crossed the Alps in midwinter, that he might humble himself before the pope. Upon reaching the castle whither Gregory had withdrawn, he was conducted, without his guards, into an outer court, and there, in the severe cold of winter, with uncovered head and naked feet, and in a miserable dress, he awaited the pope’s permission to come into his presence. Not until he had continued three days fasting and making confession, did the pontiff condescend to grant him pardon. Even then it was only upon condition that the emperor should await the sanction of the pope before resuming the insignia or exercising the power of royalty. And Gregory, elated with his triumph, boasted that it was his duty to pull down the pride of kings.” The Great Controversy, 57.
「一樁極其鮮明个例證，顯明了此位鼓吹教皇無謬者專橫暴虐个性情，乃見於伊待德意志皇帝亨利四世个方式。因為這位君王竟敢無視教皇个權柄，伊就被宣告革除教籍，並廢黜王位。亨利因自家諸侯個個離叛，又受教皇諭令所鼓動起來反抗伊个威嚇，心裡大大驚惶，便覺得非與羅馬修和不可。伊同伊个妻子並一位忠心个僕人一道，於隆冬時節翻越阿爾卑斯山，為要到教皇面前自卑。等到伊來着格列高利退居个城堡，便被領進外院，護衛一概不許隨行；伊就立勒該處，當嚴冬酷寒之中，赤頭光腳，衣衫襤褸，等待教皇准許伊入見。直到伊一連三日禁食認罪，教皇方纔屈尊賜伊赦免。即便如此，也還只是附帶一條件：皇帝在重新佩戴王權徽號、或再行使君王權力以前，必須先候教皇批准。格列高利因自家得勝而洋洋自得，誇口講：挫低列王个驕傲，原是伊个本分。」《善惡之爭》，57。
Gregory VII was an “advocate of infallibility,” but the ridiculous claim was not made an official doctrine (dogma), until Pius IX, who made the foolish claim an established doctrine at the first Vatican Council. The doctrine was passed July 18, 1870, one hundred and fifty years to the day before the first disappointment of the one hundred and forty-four thousand.
额我略七世是个“无谬误说个拥护者”，不过只项荒唐个讲法并呒没正式立做教义（dogma），一直到庇护九世，伊勒梗头一届梵蒂冈大公会议浪向只项愚妄个讲法定做成文教义。只条教义是 1870 年 7 月 18 号通过个，正好比十四万四千人头一趟失望个日脚早一百五十年。
What is informative about the history is that when Pius IX organized the first Vatican Council, and implemented his doctrine of infallibility, his motivation was brought about by his hatred of what was called “modernism.” It was not rooted in the idea that a pope could make no errors when defining biblical doctrines, it was a defense of the papal opposition to the influence that had been produced by the French Revolution. It was directed against what would ultimately be known as Communism.
歷史裡向人有啟發個一點是：當庇護九世組織第一屆梵蒂岡大公會議，並推行伊所謂「無謬」之教義个辰光，伊个動機，是出於伊對所謂「現代主義」个憎惡。這並弗是根據一個觀念，說教宗在界定《聖經》教義个時候決弗會有差錯；其實這是對教宗反抗法國大革命所產生之影響个一種辯護。其矛頭所向，就是後來終究會被稱為共產主義个事物。
The French Revolution brought about an upheaval in the ruling structure of European nations, with a particular hatred for the monarchy that is the papacy. It was an Italian Republican revolt that had temporarily driven Pius IX, and his right-hand man out of Rome. The “modernism,” that was represented by the various philosophies that were produced by the French Revolution was Pius IX’s, arch enemy, and his doctrine of infallibility was designed to sustain every claim that the pope made against the modernists ideas that were produced by the French Revolution.
法蘭西革命喚起了歐羅巴列國統治結構个大震盪，並且對君主政體——尤其是教皇制——懷有特別个仇恨。意大利共和派个叛亂，一度將庇護九世並伊个左右手逐出羅馬。「現代主義」——就是由法蘭西革命所產生个種種哲學所代表个思潮——乃是庇護九世个死敵；伊个「無謬論」教義，正是為着維持教皇對法蘭西革命所產生个現代主義思想所提出个一切主張而設立个。
Daniel chapter eleven, verse forty identifies that in 1798, the king of the south (atheistic France), delivered the deadly wound to the king of the north (the papacy).
《但以理書》第十一章第四十節指出：在1798年，南方个王（無神論个法國）予北方个王（教皇制）造成了致命个創傷。
Pius IX’s doctrine of infallibility was connected with the war represented by verse forty of Daniel eleven, and from the latter part of 1869 to the following year Pius IX called together the first Vatican Council, known as Vatican 1, for the purpose of confirming that the pope was the head of Catholicism, and that Catholicism was the head of all the churches, as had been proclaimed by Justinian’s decree in the year 533.
庇護九世个無謬教義，搭《但以理書》十一章第四十節所表明个戰爭有關；自一八六九年下半年起，到次年，庇護九世召集了第一次梃岡大公會議，即所謂梃岡第一屆會議，目的就是要確認教宗是天主教个元首，並且天主教是眾教會个元首，正如查士丁尼於五三三年所頒布个敕令裡所宣告个一樣。
The Second Vatican Council, also known as Vatican II, was held from 1962 to 1965. It was a landmark event in the history of the Catholic Church, and one of the most significant ecumenical councils in modern times. The council convened under the leadership of Pope John XXIII and continued during the pontificate of Pope Paul VI after John XXIII’s death in 1963. It is important to recognize the distinct difference between these two councils.
第二屆梵蒂岡大公會議，亦稱「梵二會議」，係自一九六二年至一九六五年召開。此乃天主教會歷史上一樁劃時代个大事，亦係近代最要緊个大公會議之一。該會議喺教宗若望二十三世領導之下召集；於一九六三年若望二十三世去世之後，又喺教宗保祿六世在位期間繼續進行。認清此兩次會議之間个明顯分別，乃是要緊个。
The first council was to establish what is called the “primacy,” of the pope, meaning that the pope is the supreme ruler, teacher and shepherd of the Church, responsible for preserving and interpreting the doctrines of faith. His authority consisted in defining dogmas, issuing doctrinal decrees, and making authoritative pronouncements on matters of faith and morals, known as papal infallibility. It includes the pope’s jurisdictional authority over the universal church, including the power to appoint bishops, regulate the sacraments, and govern the church’s administration.
第一屆會議，係要確立所謂教宗个「首位權」；意思係，教宗係教會个最高統治者、最高訓導者搭最高牧者，負責保存並詮釋信仰道理。伊个權柄，在於界定教義信條、頒布教義性法令，並就信德搭道德事項作出具權威个宣告；此即所稱个教宗無謬權。這也包括教宗對普世教會个管轄權柄，內中有任命主教个權力、規範聖事个施行，並治理教會行政。
The second council was to redirect the church into an ecumenical entity. The councils were directly opposite propositions. The conservative first council was contradicted by the liberal second council. Those two factions were as different as night and day, and the prophecy that is attributed to the three secrets of Fatima identify an internal war fitly represented by these two councils.
第二屆大公會議係要把教會重新導向一個普世合一个實體。呢兩屆會議所提出个主張，係直接相對立个。保守个第一屆大公會議，俾自由派个第二屆大公會議所反駁。呢兩派之間个差別，正像黑夜搭白日一樣分明；而歸於法蒂瑪三個秘密个預言，恰切指出了一場內部戰爭，正可由呢兩屆大公會議來表徵。
The prophecy identifies a class who uphold the primacy represented by Pius IX as being represented by what is either called the “white pope,” the “good pope,” or the “good bishop”, and the other class, associated with Vatican II, are represented by the “black pope,” or the “bad pope,” or the “bad bishop.” The controversy of the two political concepts is represented when you visit the shrine of the miracle of Fatima, in Fatima, Portugal. When entering, the walkway is set between a statue of a black pope on one side, and a white pope on the other side.
该预言指出：一等人维护由庇护九世所代表个至上首位，此等人所象征个，是所谓个“白教宗”、“好教宗”抑或“好主教”；另一样一等人，则同第二次梵蒂冈大公会议相关，所象征个，是“黑教宗”，抑或“坏教宗”，抑或“坏主教”。此两种政治观念之间个争议，当侬去拜谒葡萄牙法蒂玛个法蒂玛奇迹圣所辰光，便有象征表现。入内之际，通道设勒一尊黑教宗塑像同一尊白教宗塑像之间，一边一尊。
It therefore becomes part of the heritage of the man that would ultimately become what the book identifies as Hitler’s pope, that his roots are entwined in the struggle between modernism (the king of the south), and papal primacy (the king of the north).
故此，迭就成为后来终究成为该书所指出个“希特勒个教皇”其人个遗产之一部分：伊个根源，缠结勒现代主义（南方个王）搭教皇至上权（北方个王）之间个斗争当中。
It is to be understood that the author of the book we are considering was a Catholic of good standing, and his stated purpose for writing the book was to shed light upon the claim that the pope that reigned during World War 2 had supported Hitler, the Nazi’s or had any culpability in the holocaust against the Jews, and others. When Cornwell addresses Pius XII’s grandfather, who was the right-hand man that ordained the Vatican 1 council, the history of the struggle between the kings of the south and north is being acted out in that very history. When the “Republicanism” revolution reached Italy, for about a year, the Italians drove Pius IX out of the city of Rome, and from then on, even after he returned, all the papacy has ever owned was the one hundred and ten acres, known as Vatican City.
应当晓得，阿拉所考察个本书作者，是一位身分端正个天主教徒；伊写作此书个明言宗旨，乃是要阐明并辨析以下个指控：即在第二次世界大战期间执掌教宗之位个教宗，曾支持希特勒、纳粹，抑或对于针对犹太人及其他人个大屠杀负有任何罪责。康维尔论及庇护十二世个祖父辰光，此人正是策成梵蒂冈第一届大公会议个得力右臂；而南方诸王同北方诸王争战个历史，也就在该段历史当中重新上演。及至“共和主义”革命蔓延到意大利，约莫有一年之久，意大利人将庇护九世逐出罗马城；自彼时起，纵然伊后来回返，教宗制度所真正拥有个，也不过只是那一百一十英亩、称为梵蒂冈城个土地。
The only way he was even able to return to the Vatican is with the help of French troops, and a loan from the Rothschilds, the infamous Jewish bankers. To intelligently understand the papal complicity in the holocaust during World War II, requires some basic understanding of Europe’s attitude towards the Jews since the crucifixion of Christ. The book suggests that antisemitism and racism are two different attitudes, claiming Hitler’s hatred of the Jews was racist, for Hitler viewed the Jews as a lesser category of human beings, whereas antisemitism was the hatred of the Jews because they killed God. Whether they are one and the same, or there is actually a distinction between the two, the reality of the plight of the Jews is worth understanding.
伊唯一能够转回梵蒂冈，乃是靠了法兰西军队个帮助，并罗斯柴尔德家族——恶名昭著个犹太银行家——个一笔借款。若要有见识地理解第二次世界大战期间教皇制度勒大屠杀中个同谋关系，就必须对自基督受钉十字架以来欧洲对犹太人个态度有一点基本个了解。该书提出，反犹主义搭种族主义是两种勿同个态度，声称希特勒对犹太人个憎恨乃是种族主义，因为希特勒将犹太人看作较低一等个人类；而反犹主义，则是因为犹太人杀了上帝，所以憎恨伊拉。无论两者实在是同一回事，抑或其间确有分别，犹太人所遭受个苦难现实，实在值得人明白。
For instance, in America today if the word “ghetto,” is used most think it is the definition of the poor, run down side of town. But the term “ghetto,” originally referred to a section of a city, especially in Venice, Italy, where Jews were compelled to live during the Middle Ages. The first ghetto was established in Venice in 1516, when the Venetian Republic confined Jews to a designated area of the city known as the “geto nuovo” (new foundry), which eventually became known as the ghetto.
譬如講，喺今朝个美国，若是用着“ghetto”搿只词，大多数人会想伊是指城里穷困、破败个一爿地方个定义。弗过，“ghetto”搿个名词，起先原是指一座城市里个一个区域，尤其是喺意大利威尼斯，中世纪辰光犹太人给迫住勒个一块地方。第一个 ghetto 系 1516 年喺威尼斯设立个；当辰光威尼斯共和国把犹太人限制勒城里一个指定个区域，称为 “geto nuovo”（新铸造厂）；后来搿个名称终究就变做了 ghetto。
In Europe through the Middle Ages, Jews were restricted as to where they could live, and also the professions they were allowed to practice. The restrictions were based upon the old definition of antisemitism, which referred to the belief that the Jews had killed God, and that all of their subsequent problems had been brought upon themselves through their own actions.
㑚歐洲中世紀辰光，猶太人受着限制，弗單喺住勒啥地方有規定，連佢拉准許從事个行當也受着約束。此種限制係根據反猶主義个舊定義；該定義係指一種信念，認為猶太人殺害了上帝，而佢拉此後一切个苦難，也都是因着自家个行為，自作自受所招來个。
In the Middle Ages, it was an established tradition that Christians could not lend money or accept interest for a loan. The Jews were exempt from that restriction, and lending money became one of the professions that Jews were allowed to perform. The Jewish bankers, such as the Rothschild family, were the money changers in response to legal restrictions against what professions they were allowed to perform. When Pius IX needed funds to return to the Vatican, the frustration of no longer ruling the city of Rome was magnified by his need to reach out to the Jews for money.
㧻中世紀，已有一項確立个傳統，謂基督徒弗可放債，亦弗可向貸款收取利息。猶太人則免受此限制，故放債遂成爲猶太人所獲准從事个職業之一。猶太銀行家，譬如 Rothschild 家族，正是因着法律對彼等可從事何種職業个限制，遂成爲兌換銀錢之人。當 Pius IX 爲着重返 Vatican 而需要資金个辰光，彼因弗再統治 Rome 城所感受个挫折，又因其必須向猶太人籌借金錢而更加加劇。
Prior to his being driven out of Rome Pius IX had appeared to be in one of two camps concerning the Jews and the church’s relation to the Jews. The two camps consisted of those who believed the Jews, no matter what happens to them, are simply getting what they deserve, and the other tended to show a little mercy towards the Jews. When Pius IX returned to the Vatican, after being driven out, the mercy he had sometimes manifested prior to his exile was never manifested again. Before his exile he had shut down the ghetto in the city of Rome, and after his return he re-established the ghetto, and began a taxation upon the Jews in order to regroup his financial losses.
畀逐出羅馬以前，庇護九世看起來對猶太人並教會同猶太人之關係，像是歸屬於兩派之中其一。此兩派，一派認為猶太人，無論遭遇何事，不過只是受其所當得者；另一派則較傾向於對猶太人稍示憐憫。庇護九世畀逐出以後再返梵蒂岡時，佢流亡以前有時所顯出之憐憫，從此再弗曾顯現。佢流亡以前，曾關停羅馬城內之猶太隔離區；及其返歸之後，卻重設此隔離區，並開始向猶太人課稅，以資彌補其財政上之損失。
Pope Pius IX’s right-hand man was Marcantonio Pacelli, the grandfather of Hitler’s pope. He was an attorney that belonged to a special class of attorneys that supported the papacy. His son became part of that same elite class of attorneys, as did his grandson, who would ultimately become Hitler’s pope. After the book runs through the history of Eugenio Pacelli’s grandfather, his father, and his youth and education, it addresses the position that Pacelli took up as he began his work for the papacy. As an attorney, descending from the elite papal attorneys, he was picked to head up a department that specialized in contracts, which are called concords. In 1901 Pacelli was brought into the office of the Papal Secretariat of State.
教宗庇護九世个右手人物，是馬爾坎托尼奧・帕切利（Marcantonio Pacelli），伊就是希特勒个教宗个祖父。伊是一个律師，屬於一個專門擁護教廷个特殊律師階層。伊个兒子也進入了同樣个精英律師階層；伊个孫子亦復如此，後來終究成為希特勒个教宗。該書敘述過尤金尼奧・帕切利（Eugenio Pacelli）个祖父、伊个父親，以及伊个青年時期並所受个教育歷程以後，隨即論到帕切利開始為教廷效力時所擔當个職位。伊身為一名律師，又出自教廷精英律師之家系，因此被揀選去主管一個專門處理契約个部門；此種契約稱為政教協約。到1901年，帕切利被召入教廷國務秘書處任職。
Pacelli became the envoy to the nations. Prophetically Pacelli became the legal point of contact that consummated the fornication of the kings of the earth with the papacy. In 1903, Pius X was coronated as pope. Immediately he began to attack the “intellectual poison” that produced “relativism and skepticism.” The man who ran Pius X’s effort to eradicate “modernism” was Umberto Benigni, who worked in the same office as Pacelli. Benigni once stated of a group of world-class historians, that they were men for whom, “history is nothing but a continual desperate attempt to vomit. For this sort of human being there is only one remedy: the inquisition!” To Benigni, a historian that expressed any sympathy with the ideas that came from the French Revolution were to be executed.
帕切利成了列國个使節。就預言个意義講，帕切利成了一个法律上个接觸點，藉此使地上眾王同教皇制度所行个淫亂得以完成。1903年，庇護十世加冕為教皇。伊隨卽開始攻擊產生「相對主義同懷疑主義」个「知識上个毒素」。主持庇護十世剷除「現代主義」工作个人是翁貝托·貝尼尼，伊同帕切利在同一个辦公室裡做事。貝尼尼曾經論到一班世界級个歷史學家，講伊拉是為了伊拉，「歷史無非是一種持續不断、絕望个嘔吐嘗試。對這種人，只有一種補救之法：宗教裁判所！」在貝尼尼看來，凡是對法國大革命所產生个思想表示任何同情个歷史學家，都應該被處死。
Officially, Benigni ran the propaganda ministry for the papacy, but unofficially he also ran a clandestine spy network, designed to identify any Catholics that had any sympathy for the “modernism,” that had originated with the king of the south. Ultimately in 1910, his work produced a directive that obliged employees of the papacy to swear an oath, called the Antimodernist Oath. It is still in force. To be employed by the Vatican you must swear to a hatred of modernist ideas, which today we would call communistic ideas.
按正式名义讲，贝尼尼执掌教廷个宣传部；不过私底下，伊也经营了一张秘密间谍网络，专为识别任何对“现代主义”存有丝毫同情个天主教徒，而此种“现代主义”乃发源于南方个王。到末后，1910年，伊个工作促成了一道训令，责令教廷雇员宣誓一种誓言，名叫“反现代主义誓词”。此誓直到如今仍旧有效。若要受雇于梵蒂冈，就必须宣誓憎恶现代主义思想，也就是我伲今朝会称为共产主义个思想。
In the summary of Cronwell’s book, on the flyleaf it states, “In the first decade of the century, as a brilliant young Vatican lawyer, Pacelli helped shape an ideology of unprecedented papal power; during the 1920’s he employed cunning and blackmail to impose power in Germany. In 1933, Hitler became his perfect negotiating partner and a concordant was established that granted religious and educational advantages to the Catholic Church in exchange for Catholic withdrawal from social and political action. This ‘voluntary’ abdication of political Catholicism imposed from Rome facilitated the rise of Nazism.
勒克伦威尔（Cronwell）该书个撮要里，勒衬页浪写道：“勒本世纪头十年里，帕切利（Pacelli）还是一位才华横溢个梵蒂冈年轻律师辰光，就帮手塑造了一套前所未有个教皇权力意识形态；到二十世纪二十年代，伊又运用机诈搭勒索，来德国强加权力。到一九三三年，希特勒成了伊最合意个谈判搭子，于是订立了一项政教协定，给予天主教会宗教搭教育方面个利益，作为交换，天主教方面退出社会搭政治行动。箇种由罗马所强加个政治天主教个‘自愿’退位，促成了纳粹主义个兴起。”
At a cabinet meeting on July 14, 1933, Adolph Hitler expressed his opinion that very month that the concordance manufactured by Pacelli with the Nazi’s gave Germany created “an area of trust…. In the developing struggle against international Jewry.”
1933年7月14日內閣會議辰光，阿道夫·希特勒表達伊當月个看法，認為由帕切利同納粹締結、替德國所造成个協約，建立起「一塊信任个地盤……喺對抗國際猶太人勢力个逐步展開个鬥爭當中。」
Cornwell’s book was not well received by Catholics who refused to accept the evidence that Pacelli was the primary reason that Hitler was able to rise to power, for Germany was a majority of Catholics. Pacelli had struck an agreement that prevented the Catholic publishing house, Catholic news agencies and Catholic schools from saying anything about the direction of Hitler from 1933 onward. The book traces the obvious anti-Semitic bent of Pacelli, who thereafter became the pope during World War II. At least three items can be established on very reliable historical sources from the book.
康威尔个本书，并呒没得着天主教徒个好评，因为伊拉勿肯接受仔个证据：帕切利乃是希特勒能够爬上权力高位个主要缘故；因为德国本来就是一个天主教徒占多数个国家。帕切利立下仔一项协定，自一九三三年起，就拦阻天主教出版社、天主教新闻机构并天主教学校，对希特勒个走向讲出任何话。此书追溯帕切利明显个反犹太倾向；后来伊在第二次世界大战期间做了教宗。依据此书所引极其可靠个历史资料，至少有三桩事体是可以确立个。
The first is the warfare of the king of the north and the king of the south, as represented in Daniel chapter eleven. In that warfare the enemies are Catholicism against atheism, the pope against Communism. The other point is that the pope employed Nazism as his proxy army against atheism during World War II, just as the pope employed apostate Protestantism in 1989, as its proxy army against the atheism of the USSR. The book also identifies the internal and external prophetic structure represented by the satanic messages that came forth from the miracle at Fatima.
头一桩，是北方王同南方王个争战，正如《但以理书》第十一章所表明个。在该场争战当中，对立个仇敌乃是天主教反对无神主义，教皇反对共产主义。另一点是，教皇在第二次世界大战期间，雇用了纳粹主义作伊个代理军队，拿来反对无神主义；正如教皇在一九八九年雇用了背道个更正教，作伊个代理军队，拿来反对苏联个无神主义一样。该书还指出了由法蒂玛神迹中所发出个撒但信息所表征个内部同外部预言结构。
The borderline war of Raphia, represented in verses eleven and twelve of Daniel eleven, represent the war of the borderline currently playing out in the Ukraine. The ancient war was a hot war, the second is the second proxy war, with the proxy armies involved in mortal interaction. Raphia identifies the borderline war as being between the king of the north and the king of the south, but prophecy teaches that until the soon coming Sunday law, the whore of Tyre is forgotten, Jezebel is in Samaria, and Herodias skipped Herod’s birthday party. Those three witnesses of the role of the king of the north in this current history, is that she is behind the scenes pulling the strings. The hot wars, proxy wars and cold wars that happen while she is forgotten are accomplished by her proxy armies.
《但以理書》第十一章第十一、十二節所表號个拉非亞邊界戰爭，正表號現今烏克蘭上演个邊界戰爭。古代个戰爭是一場熱戰；第二場乃是第二次代理人戰爭，其中所牽涉个代理軍隊有致命个直接交鋒。拉非亞表明，個場邊界戰爭是在北方王同南方王之間；但預言教訓我儕，直到將近來到个星期日法令之前，推羅个淫婦是被遺忘个，耶洗別在撒馬利亞，希羅底又缺席了希律个生日筵席。此三個見證，都是關乎北方王在當前歷史當中所扮演之角色：伊是在幕後操縱一切。當伊被遺忘之時所發生个熱戰、代理人戰爭並冷戰，都是藉着伊个代理軍隊完成个。
Russia is the king of the south, and it is now involved in a borderline war that is being financed by the globalists of the Western world, primarily the progressive Democrats and RINO (Republican In Name Only) Republicans in the United States. When the United States is represented as the king of the north’s proxy army in verse forty of Daniel eleven, its two prophetic characteristics are military might and financial power. The United States is accomplishing the same work in Ukraine that it did in 1989, helping the Pope against Russia, and the proxy army on the ground, defending Ukraine, is so full of Nazi supporters that even the mainstream media cannot deny it. Rome is now using the same proxy armies that she used in the hot war that was World War II, and in 1989, to war against Russia. Read the book: Hitler’s Pope, the Secret History of Pius XII.
俄罗斯是南方个王，伊现今卷勒一场边境战争里向；此场战争个经费，是由西方世界个全球主义者拨付个，主要是美国个进步派民主党以及RINO（徒有其名个共和党人）共和党人。当美国勒《但以理书》十一章四十节里向，被表明为北方王个代理军队辰光，伊个两样预言特征，就是军事势力搭财政力量。美国现今勒乌克兰所成就个工作，搭伊勒1989年所做个相同，就是帮助教皇来敌挡俄罗斯；而勒地面上保卫乌克兰个代理军队里向，纳粹支持者充斥到一个地步，甚至连主流媒体也弗能否认。罗马现今正使用伊勒热战，也就是第二次世界大战，以及1989年，对俄罗斯作战辰光所使用个同样代理军队。请读此书：《Hitler’s Pope, the Secret History of Pius XII》。
We will continue this study in the next article.
阿拉会勒下篇文章里继续此项研究。
“In like manner, when God was about to open to the beloved John the history of the church for future ages, He gave him an assurance of the Saviour’s interest and care for His people by revealing to him ‘One like unto the Son of man,’ walking among the candlesticks, which symbolized the seven churches. While John was shown the last great struggles of the church with earthly powers, he was also permitted to behold the final victory and deliverance of the faithful. He saw the church brought into deadly conflict with the beast and his image, and the worship of that beast enforced on pain of death. But looking beyond the smoke and din of the battle, he beheld a company upon Mount Zion with the Lamb, having, instead of the mark of the beast, the ‘Father’s name written in their foreheads.’ And again he saw ‘them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God’ and singing the song of Moses and the Lamb.
“同樣个，當上帝將要向蒙愛个約翰啟示教會日後世代个歷史辰光，伊藉着顯現俚看見一位‘好像人子个’，行走勒七個燭臺當中——七個燭臺就象徵七個教會——來向俚保證救主對伊子民个關切搭看顧。當約翰蒙指示看見教會同地上權勢之間最後个重大爭戰辰光，俚也蒙准許得見忠信之人末後个得勝搭拯救。俚看見教會同獸及其像陷入致命个衝突，並且對該獸个敬拜勒死亡威脅之下遭受強逼。然而，俚个目光越過戰場个煙霧搭喧囂，看見一班人同羔羊一道立勒錫安山上；伊拉額上所記个，弗是獸个印記，乃是‘父个名’。俚又看見‘那些勝了獸、獸个像、獸个印記，並牠名之數目个人，站勒玻璃海上，拿着上帝个琴’，唱摩西个歌搭羔羊个歌。”
“These lessons are for our benefit. We need to stay our faith upon God, for there is just before us a time that will try men’s souls. Christ, upon the Mount of Olives, rehearsed the fearful judgments that were to precede His second coming: ‘Ye shall hear of wars and rumors of wars.’ ‘Nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places. All these are the beginning of sorrows.’ While these prophecies received a partial fulfillment at the destruction of Jerusalem, they have a more direct application to the last days.
“格些教训是为着我拉个益处。阿拉需要把信心安稳放勒上帝身浪，因为摆勒阿拉眼前个，正是一段要试炼人灵魂个辰光。基督勒橄榄山浪，重述伊第二次降临以前所要临到个可畏审判：‘倷要听见打仗搭打仗个风声。’‘民要攻打民，国要攻打国；多处必有饥荒、瘟疫、地震。格一切不过是灾难个起头。’格些预言虽则勒耶路撒冷毁灭个辰光得着了一部分应验，却是更直接地适用于末后个日子。”
“We are standing on the threshold of great and solemn events. Prophecy is fast fulfilling. The Lord is at the door. There is soon to open before us a period of overwhelming interest to all living. The controversies of the past are to be revived; new controversies will arise. The scenes to be enacted in our world are not yet even dreamed of. Satan is at work through human agencies. Those who are making an effort to change the Constitution and secure a law enforcing Sunday observance little realize what will be the result. A crisis is just upon us.
“倷立勒重大而庄严个事件门槛浪。预言正快快应验。主已临门。勿久，眼前就要展开一段叫一切活人都极其关切个时期。过去个争端要重新掀起；新个争端也要发生。将要勒我伲个世界浪演出个场景，现今人连梦也弗曾梦着。撒但正借着人个代理做工。那些竭力要更改《宪法》、并求得立法强迫人遵守礼拜日个人，几乎弗晓得其结果将会何等。危机就勒眼前。”
“But God’s servants are not to trust to themselves in this great emergency. In the visions given to Isaiah, to Ezekiel, and to John we see how closely heaven is connected with the events taking place upon the earth and how great is the care of God for those who are loyal to Him. The world is not without a ruler. The program of coming events is in the hands of the Lord. The Majesty of heaven has the destiny of nations, as well as the concerns of His church, in His own charge.” Testimonies, volume 5, 752, 753.
“弗过，上帝个仆人勒迭重个紧要关头，弗应当倚靠伊拉自家。勒赐给以赛亚、以西结同约翰个异象里，阿拉看见天庭同地上所发生个事体联系何等紧密，也看见上帝对一切向伊尽忠个人，关怀何等深切。世界并弗是无主个。将来要发生个事体个安排，捏勒主个手里。天上个至尊，弗但将列国个命运，也将伊教会个事务，亲自掌管。”《证言》卷五，752，753。