The apostle Paul was the connecting link between ancient Israel and spiritual Israel, for his ministry, his name, his personal circumstances and his prophetic work all testify to this truth. He identified himself as the least of the apostles, for he had persecuted God’s people.
使徒保罗乃是古代以色列搭灵性以色列之间个联结纽带，因为伊个职分、伊个名号、伊个人生境遇并伊所担当个先知性工作，侪证明咾这一真理。伊曾自认是众使徒当中最微小个一个，因为伊曾逼迫上帝个子民。
For I am the least of the apostles, that am not meet to be called an apostle, because I persecuted the church of God. 1 Corinthians 15:19.
我原是使徒中顶小个一个，也勿配称为使徒，因为我从前逼迫过 神个教会。哥林多前书 15:19。
The name he was given at conversion was Paul, which means small or little, for he was the least of the apostles. Yet his original name was Saul, which means “selected”.
佢歸化辰光所受个名字是保羅，意思是細小，因爲佢是使徒當中最末小个；然而佢原來个名字是掃羅，意思是「揀選个」。
Then Ananias answered, Lord, I have heard by many of this man, how much evil he hath done to thy saints at Jerusalem: And here he hath authority from the chief priests to bind all that call on thy name. But the Lord said unto him, Go thy way: for he is a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel, Acts 9:13–15.
阿拿尼亚回答讲：「主啊，我听见许多人讲起迭个人，晓得伊勒在耶路撒冷对侬个圣徒作了几许恶事；并且伊拉到此地来，也从祭司长得着权柄，要捆绑一切求告侬名个人。」不过主对伊讲：「侬去罢；因为伊是我所拣选个器皿，要在外邦人、君王，并以色列子孙面前传扬我个名。」使徒行传 9:13–15
Saul was “a chosen vessel” to carry the gospel to the Gentiles, but he had to first be converted and humbled into Paul (small), for he was going to need to be powerful. Paul understood his strength was found in his smallness, or his weakness.
掃羅本是「所揀選个器皿」，要將福音擔到外邦人中間去；弗過，伊必先受轉化，並且降卑成保羅（細小），因為伊將來需要有大權能。保羅曉得，伊个力量正是在伊个細小，抑是伊个軟弱裡向得著。
And lest I should be exalted above measure through the abundance of the revelations, there was given to me a thorn in the flesh, the messenger of Satan to buffet me, lest I should be exalted above measure. For this thing I besought the Lord thrice, that it might depart from me. And he said unto me, My grace is sufficient for thee: for my strength is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me. Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ’s sake: for when I am weak, then am I strong. 2 Corinthians 12:7–10.
為着免得我因啟示忒多就過分自高，就有一根刺賜撥我个肉體裏，乃是撒但个差役來捶擊我，免得我過分自高。為着此事，我三遍懇求主，叫伊離開我。主對我講：「我个恩典對儂夠用了；因為我个能力，係在軟弱裏顯得完全。」所以我極其歡喜，倒要誇我个軟弱，好叫基督个能力覆庇在我身上。是以，我為着基督个緣故，就以軟弱、凌辱、窘迫、逼迫、患難為可喜樂个；因為我幾時軟弱，幾時就剛強。哥林多後書 12:7–10。
Saul was “selected”, but in order for him to be strong he was made small (Paul). He was chosen to take the gospel to the Gentiles, but he had been selected in part because of his knowledge of the Old Testament.
扫罗是“拣选”个，弗过，为着叫伊刚强，伊先得着变做微小（保罗）。伊蒙拣选去拨福音传拨外邦人，弗过，伊之所以受拣选，也有一部分是因着伊对旧约个认识。
Especially because I know thee to be expert in all customs and questions which are among the Jews: wherefore I beseech thee to hear me patiently. My manner of life from my youth, which was at the first among mine own nation at Jerusalem, know all the Jews; Which knew me from the beginning, if they would testify, that after the most straitest sect of our religion I lived a Pharisee. Acts 26:3–5.
特别是因为我晓得侬精通犹太人中间一切风俗同争议，所以我恳求侬耐心听我。我自幼年以来个生活方式，起初是在我本国本族耶路撒冷辰光，一切犹太人都晓得；倘若伊拉肯作见证，就能证明我自起初就是照着我拉宗教中最严谨个宗派，作法利赛人来生活。使徒行传 26:3–5
Saul had been trained by Gamaliel, who was considered one of the greatest teachers of the Scriptures of the Old Testament.
掃羅曾受業於迦瑪列；迦瑪列素來被視為舊約聖經中諸經卷之教訓者當中最偉大者之一。
“The request was granted, and ‘Paul stood on the stairs, and beckoned with the hand unto the people.’ The gesture attracted their attention, while his bearing commanded respect. ‘And when there was made a great silence, he spake unto them in the Hebrew tongue, saying, Men, brethren, and fathers, hear ye my defense which I make now unto you.’ At the sound of the familiar Hebrew words, ‘they kept the more silence,’ and in the universal hush he continued: “‘I am verily a man which am a Jew, born in Tarsus, a city in Cilicia, yet brought up in this city at the feet of Gamaliel, and taught according to the perfect manner of the law of the fathers, and was zealous toward God, as ye all are this day.’ None could deny the apostle’s statements, as the facts that he referred to were well known to many who were still living in Jerusalem.” Acts of the Apostles, 408.
“伊個请求蒙了准，保罗就‘立勒台阶浪，向众百姓招手。’ 伊个手势引起了伊拉个注意，而伊个仪容又叫人肃然起敬。‘及至大大安静了，伊就用希伯来话对伊拉讲，说：弟兄爷阿，父老阿，请听我现在向恁所作个分诉。’ 伊拉一听见熟识个希伯来言语，‘就更加静默，’ 勒普遍个肃静当中，伊继续讲：‘我实在是个犹太人，生勒基利家个大数，也却勒此城里长大，坐勒迦玛列脚前受教，按着我们祖宗律法最严紧个规矩受训，对上帝热心，像恁众人今日一样。’ 使徒个这些话，阿有人能驳倒，因为伊所提着个事实，耶路撒冷里许多还活勒个人人都晓得。”《使徒行述》，408。
Saul had not been chosen at random, and one of the specific purposes of Paul’s ministry was to bridge the sacred history of literal Israel with the sacred history of spiritual Israel. In conjunction with this fact, he authored the majority of the New Testament. One chapter of his writings identifies the support for the framework of the first angels’ message and also for the framework of the third angels’ message. The passage is a monument in the history of Adventism that identifies the distinction between the wise and foolish in the beginning and ending of Adventism.
掃羅並弗是隨機揀選个；保羅職分个一項特定目的，乃是搭字面个以色列之聖史，搭屬靈个以色列之聖史聯絡起來。配合此一事實，伊撰寫了新約个大部分書卷。伊著作中有一章，指出第一位天使信息框架个依據，也同樣指出第三位天使信息框架个依據。該段經文乃是復臨運動歷史中个一座紀念碑，表明復臨運動開頭搭結尾之時，智慧个搭愚拙个之間个區別。
Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him, That ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand. 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, shewing 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. For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way. And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming: Even him, whose coming is after the working of Satan with all power and signs and lying wonders, And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. 2 Thessalonians 2:1–12.
如今，阿拉因着我主耶稣基督个降临，并阿拉归聚到伊那里，求侬众弟兄：莫要轻易心里摇动，也莫受惊惶；无论凭着灵，或凭着言语，或凭着像是从阿拉出来个书信，说基督个日子已经到了。啥人用啥个法子也勿要受伊欺哄；因为那日子勿会来到，除非先有离道反教个事，并且那罪恶个人，就是沉沦之子，显露出来。伊是敌挡 神、抬高自家，超过一切称为 神个，或一切受敬拜个，甚至坐在 神个殿里，自显伊就是 神。阿拉还同侬勒一道个辰光，我曾对侬讲过这些事，侬勿记得了么？现在侬也晓得是啥个拦阻伊，为要叫伊到自家个时候才显露。因为不法个奥秘已经发动；不过现在有一个拦阻个，等到伊从中间被除去。到辰光那不法个人就要显露出来，主耶稣要用伊口里个气灭绝伊，并用伊降临个荣光废掉伊。那个人来，是照撒但个运行，带着各样个异能、神迹，搭虚假个奇事，并且在那些灭亡个人身上，施行各样不义个迷惑；因为伊拉勿领受真理个爱，使伊拉得救。为着这个缘故， 神就给伊拉一个大大个迷惑，叫伊拉去信从虚谎；使一切勿信真理、倒喜爱不义个人，都被定罪。帖撒罗尼迦后书 2:1–12。
The context of this passage is the consideration of when Christ would return the second time. Paul reminds the Thessalonians that he has already answered that concern previously when he stated, “Remember ye not, that, when I was yet with you, I told you these things?” Paul was attempting to prevent the brethren from being deceived upon the subject of “the coming of our Lord Jesus Christ, and by our gathering together unto him.”
此段经文个上下文，乃是论到基督第二次再来个辰光。保罗提醒帖撒罗尼迦人，伊先前已经答覆过伊拉对此个关切；因为伊讲过：“我还同侬拉勒一道个辰光，岂勿曾把这些事告诉侬拉么？”保罗是要防备众弟兄勒“我拉主耶稣基督个降临，以及我拉到伊那里聚集”这件事体上受迷惑。
The historians identify that half of William Miller’s message was based upon his identification of the twenty-three hundred years of Daniel chapter eight, and verse fourteen. The other half of his message, that is sometimes not recognized, is his work of refuting the false teachings concerning the Second Coming of Christ.
歷史學者指出，威廉・米勒信息个一半，係建立勒伊對《但以理書》第八章第十四節所講个二千三百年个辨認之上。伊信息个另一半，有辰光弗大畀人認出來，乃係伊駁斥關於基督第二次降臨个錯誤教訓个工作。
Based upon the false Jesuit methodology there was (and still is) a prominent false teaching that William Miller consistently opposed. It was the false teaching that the Lord’s second coming was preceded by a thousand years of peace called the “temporal millennium” which Sister White also opposed.
根據錯誤个耶穌會派方法，曾經（而今朝仍舊）有一項顯著个錯誤教訓，是威廉·米勒一貫所反對个。此項錯誤教訓就是：主个第二次降臨之前，先有一千年太平，稱爲「現世千禧年」；此說也是懷愛倫姊妹所反對个。
Miller’s work was also establishing the truth of the literal return of Christ, in opposition to the various false ideas concerning the millennium that were prevalent in his history. Paul is addressing the Second Coming in 2 Thessalonians, so the passage was part of Miller’s understanding of a literal Second Coming. The chapter was “Present Truth” for Miller.
米勒个工作，亦在确立基督实在转来个真理，以反对伊所处时代里关于千禧年种种流行个谬误观念。保罗在《帖撒罗尼迦后书》二章里所论及个，正是第二次降临，所以该段经文亦构成了米勒对于基督实在第二次降临之理解个一部分。该章对于米勒来说，乃是“现代真理”。
Paul identifies an important sequence of events connected with the Second Coming, and also provides the logic of why the Thessalonians should not expect the return of the Lord in their lifetime. Paul says, “Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him.” The word “beseech” means to interrogate. Paul is reasoning out the elements associated with the Second Coming and leading his audience through a type of interrogation, meant to produce analysis of his logic by his hearers.
保羅指出一連串同主第二次降臨相連關个重要事件，也說明為啥帖撒羅尼迦人弗應當指望主會勒佢拉一生當中轉來。保羅講：「弟兄們，論到我拉主耶穌基督个降臨，並我拉聚集到伊該面前，我拉求儂。」「求」个字意思是詰問。保羅正勒推論那些同第二次降臨有關个各樣要素，並引導伊个聽眾經過一種詰問个過程，為著叫聽伊講話个人能分析伊个論理。
The structure of his logic is that before Christ returns a second time, the papacy must be identified and reign, and that before the papacy arrives in history there must be a falling away. The falling away was yet future, so the arrival of the papacy was even beyond that. So how could anyone be deceived into thinking Christ’s return was soon? He uses several symbols of the papacy in order to establish just who that power is that is revealed after the falling away. He calls the papacy the “man of sin,” that “wicked,” “the son of perdition” and the “mystery of iniquity.” Sister White is clear these are all symbols identifying the papacy.
伊个逻辑个结构是：基督第二次再来以前，教皇制度必须先被认明并掌权；并且教皇制度在历史浪向以前，必须先有一次背道离教。背道离教当时还在将来，所以教皇制度个出现还要在伊后头。故此，人哪能受迷惑，以为基督个再来已经近了呢？伊用教皇制度个几种象征，来确立那一个在背道离教之后显明出来个权势到底是啥人。伊称教皇制度为“罪恶个人”，个个“恶者”，“沉沦之子”以及“罪恶个奥秘”。怀爱伦姊妹讲得清清楚楚：这些全是用来指认教皇制度个象征。
“But before the coming of Christ, important developments in the religious world, foretold in prophecy, were to take place. The apostle declared: ‘Be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand. 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 worshiped; so that he as God sitteth in the temple of God, showing himself that he is God.’
“然则，基督降临以前，宗教界中有重大个发展，先知预言早已讲着必要发生。使徒曾宣告：‘弗要轻易动摇心思，也弗要惊惶；无论因着灵，或因着言语，或因着冒我㑚名义来个书信，说基督个日子已到。总弗要让啥人用啥个法子骗脱侬㑚；因为那日子弗会来到，除非先有离道反教个事发生，并且那罪恶之人，就是沉沦之子，显露出来；伊是抵挡主个，抬高自家，超过一切称为神个，或者受人敬拜个，甚至坐在神个殿里，自称是神。’”
“Paul’s words were not to be misinterpreted. It was not to be taught that he, by special revelation, had warned the Thessalonians of the immediate coming of Christ. Such a position would cause confusion of faith; for disappointment often leads to unbelief. The apostle therefore cautioned the brethren to receive no such message as coming from him, and he proceeded to emphasize the fact that the papal power, so clearly described by the prophet Daniel, was yet to rise and wage war against God’s people. Until this power should have performed its deadly and blasphemous work, it would be in vain for the church to look for the coming of their Lord. ‘Remember ye not,’ Paul inquired, ‘that, when I was yet with you, I told you these things?’
“保罗个话弗可得误解。弗可得教导讲，伊因特种个启示，曾经警戒帖撒罗尼迦人基督立时要来。若持守介样个立场，就会叫信仰紊乱；因为失望往往引到弗信。故此，使徒警戒众弟兄，弗要领受介样个信息，当做是出于伊；伊接下去又着重指出，先知但以理所清楚描写个教皇权势，还要兴起，并且要攻击上帝个子民。直到介个权势行完伊致命并亵渎个作为，教会若指望彼拉个主降临，总归是徒然个。‘尔等弗记得么？’保罗问讲，‘我还同尔等一道个辰光，已经把介些事告诉尔等了么？’”
“Terrible were the trials that were to beset the true church. Even at the time when the apostle was writing, the ‘mystery of iniquity’ had already begun to work. The developments that were to take place in the future were to be ‘after the working of Satan with all power and signs and lying wonders, and with all deceivableness of unrighteousness in them that perish.’
「臨到眞教會个試煉，實在可怖。卽使使徒寫此書个時辰，『不法个奧祕』已經開始運行。後來所要發生个事，乃是『照撒但个運作，行各樣个異能、神蹟，並虛假个奇事，且在沉淪个人身上，施行一切不義个迷惑。』」
“Especially solemn is the apostle’s statement regarding those who should refuse to receive ‘the love of the truth.’ ‘For this cause,’ he declared of all who should deliberately reject the messages of truth, ‘God shall send them strong delusion, that they should believe a lie: that they all might be damned who believed not the truth, but had pleasure in unrighteousness.’ Men cannot with impunity reject the warnings that God in mercy sends them. From those who persist in turning from these warnings, God withdraws His Spirit, leaving them to the deceptions that they love.” Acts of the Apostles, 265, 266.
「尤其严肃个，是使徒对该些拒绝领受『真理个爱』之人所讲个话。佢论到一切故意弃绝真理信息个人，宣告讲：『为此个缘故，上帝就给伊拉强烈个迷惑，叫伊拉去相信虚谎；使一切弗信真理、反倒喜悦弗义个人，侪受定罪。』人弗能无受刑罚就弃绝上帝因怜悯而差来警戒伊拉个告诫。对该些执意背转此等警告个人，上帝撤回佢个灵，任凭伊拉陷勒伊拉所爱个迷惑当中。」《使徒行述》，265、266页。
Although Sister White directly identifies the “man of sin,” that “wicked,” “the son of perdition” and the “mystery of iniquity” from the passage of Paul, and calls it the “papal power,” she says more. She identifies that these symbols employed by Paul to identify the pope of Rome, was established from the book of Daniel, when she stated, “The apostle therefore cautioned the brethren to receive no such message as coming from him, and he proceeded to emphasize the fact that the papal power, so clearly described by the prophet Daniel, was yet to rise and wage war against God’s people. Until this power should have performed its deadly and blasphemous work, it would be in vain for the church to look for the coming of their Lord.” Paul was basing the portion of the message to the Thessalonians which identified the papacy upon Daniel chapter eleven, and verse thirty-six.
雖然懷姐妹明白指出，保羅經文裡个「罪人」、「該邪惡者」、「沉淪之子」以及「不法个奧祕」，就是「教皇權勢」，伊講个還弗止此。伊進一步指出，保羅用來指認羅馬教皇个這些表號，乃是根據《但以理書》而立个；伊曾講：「故此，使徒警戒弟兄，弗可領受任何自稱是由伊而來个信息；接落去，伊又著重申明：先知但以理所清楚描寫个教皇權勢，尚未興起，也尚未向上帝个子民發動爭戰。在這權勢尚未行盡伊那致命而褻瀆个作為以先，教會若指望佢們个主降臨，總是徒然个。」保羅寫給帖撒羅尼迦人信息當中，用來指明教皇制度个這一段，乃是立基於《但以理書》第十一章三十六節。
And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done. Daniel 11:36.
其王必任意而行；自高自大，超過一切神；又必向萬神之神講奇異个話，直到忿怒成就，方得亨通：因為所定个事必要成就。Daniel 11:36.
When Paul identifies the pope “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, shewing himself that he is God,” Paul was paraphrasing the prophet Daniel’s description of the “king” that did “according to his will,” and exalted “himself and” magnified “himself above every god.” The pope is the king that speaks “marvelous things against the God of gods”, and the pope is the power that would “prosper till the” first “indignation” would “be accomplished” in 1798.
保罗指认教皇其人，“彼乃敌挡主，又高抬自身，过于一切称为神个，或受人敬拜个；甚至于彼坐勒神个殿里，自己显明自己便是神”，保罗乃是转述先知但以理所描写个“王”；此王“任意而行”，并且高抬“自己”，使“自己尊大，超过一切神明”。教皇就是那位出言“亵渎万神之神”个王；教皇也就是那一个权势，此权势必要“兴旺”，直到头一个“忿怒”于一七九八年“成就”为止。
Daniel eleven, and verse thirty-six is absolutely essential to understand correctly if the increase of knowledge in 1989 is to be understood correctly. For this reason the false teaching that the king in the verse was France, as introduced by Uriah Smith, was introduced in the first generation of Adventism (1863 to 1888). Smith changed the text of verse thirty-six from “the” king (which is the papacy that was being described in the previous verses) to “a” king (any king) in order to ascribe to atheistic France the characteristics of Rome’s worship style, but that was just a jumping-off point to put forth his pet theory about Turkey being the king of the north in verse forty and onward.
《但以理书》第十一章第三十六节，若望正确理解一九八九年知识个增长，实在是绝对关键。为着此缘故，乌利亚·史密斯所引入个错误教训——即本节里个王是法国——是在复临运动个第一代（1863年至1888年）当中引进个。史密斯将第三十六节个经文，从“那王”——也就是前几节里所描述个教皇制度——改作“一位王”（任何一位王），为要将罗马崇拜方式个特征归诸于无神论个法国；但这不过是伊提出伊所偏爱个理论个一个起点，就是在第四十节及其后个经文里，将土耳其立为北方王。
Satan began early to obscure the fact that the king in the verse, is the papacy, and it is the apostle Paul who provides Daniel’s testimony with a second witness to this fact. Sister White provided the third witness.
撒但老早就开始遮掩一个事实：经文里个王，就是教皇制；而为此事实提供但以理见证第二个见证个，乃是使徒保罗。怀爱伦姊妹则提供了第三个见证。
Not only did Satan seek to obscure the truth about the king in the verse being the pope, but by misdirecting the truth contained in the verse, Satan also made obscure the significance of what the “indignation” in the verse represented. The papacy in the verse was to prosper until 1798 when it was delivered its deadly wound. 1798 is the end of the twenty-five hundred and twenty years of God’s indignation that was carried out against the northern kingdom of Israel, beginning in 723 BC.
弗但撒但设法遮蔽经文里所讲个王就是教皇个真理；并且，借着把经文里所包含个真理引到歪路浪去，撒但也叫经文里“恼怒”所代表个意义变得隐晦弗明。经文里个教皇权柄要兴盛，直到1798年，伊在该年受着了致命个创伤。1798年就是上帝个恼怒二千五百二十年个终点；这恼怒是自公元前723年开始，施行勒以色列北国身浪。
If Adventism had defended and upheld the “seven times,” in 1863, it would have been virtually impossible for Uriah Smith to get away with such foolishness about verse thirty-six, for the “indignation” would have been understood as representing God’s first indignation of “seven times,” thus having no connection whatsoever with France. The increase of knowledge in 1989 is supported by Paul in the passage, and for this reason the warning of Paul in the passage concerning those who do not receive the love of the truth, but receive strong delusion, do so through their rejection of the truths Paul presents in the passage. One of those truths is the correct identification of the king of the north in Daniel chapter eleven, verses forty through forty-five.
假使复临信仰喺1863年为“七倍”辩护并坚持之，乌利亚·史密斯就几乎弗可能喺第三十六节个事体上恁样愚妄而得以蒙混过去，因为“忿怒”本来应当被明白为代表上帝头一回个“七倍”忿怒，因此同法国绝对弗搭界。1989年知识个增长，保罗喺该段经文里有支持；也正为此，保罗喺该段经文里所发个警告——论到那些弗领受真理之爱、反倒领受强烈迷惑个人——正是因其弃绝保罗喺该段经文里所陈明个真理而致。该些真理当中之一，就是对于《但以理书》第十一章第四十至四十五节里“北方王”个正确辨认。
In the passage, after Paul identifies the pope of Rome, he identifies a sequence of events at the end of the world leading up to the Second Coming of Christ, which is the subject of the passage. He states, “then shall that Wicked be revealed.” That “wicked” is the pope, “whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming.” Then Paul says “Even him, whose coming is after the working of Satan with all power and signs and lying wonders.” Jesus is the one “whose coming is after the working of Satan.”
喺该段经文里，保罗认明罗马教皇之后，又指明世界末了直到基督第二次降临之前所发生个一连串事件；基督个第二次降临，就是该段经文个主题。伊讲：“彼个不法个届时要显露出来。” 该个“不法个”就是教皇，“主耶稣要用伊口里个气灭绝伊，并用伊降临个荣光废掉伊。” 随后保罗又讲：“就是彼个来临，是照撒但个运行，带着各样个异能、神迹，并虚谎个奇事。” 耶稣就是“其来临是照撒但个运行”个那一位。
Satan’s miraculous working is the period of time from the soon-coming Sunday Law, until Michael stands up and human probation closes. Satan accomplishes no miracles during the Seven Last Plagues that are poured out from the close of probation until Christ returns.
撒但行神迹个辰光，是从将要来到个星期日法起，到米迦勒站起来、人类恩典时期结束为止。自恩典时期结束、直到基督再来、七大灾倾倒个期间，撒但弗行任何神迹。
“Says Christ, ‘By their fruits ye shall know them.’ If those through whom cures are performed, are disposed, on account of these manifestations, to excuse their neglect of the law of God and continue in disobedience, though they have power to any and every extent, it does not follow that they have the great power of God. On the contrary, it is the miracle-working power of the great deceiver. He is a transgressor of the moral law, and employs every device that he can master to blind men to its true character. We are warned that in the last days he will work with signs and lying wonders. And he will continue these wonders until the close of probation, that he may point to them as evidence that he is an angel of light and not of darkness.” The Seventh-day Adventist Bible Commentary, volume 7, 911.
基督讲：“凭伊拉个果子，侬拉就会认得伊拉。” 若是有些人借着伊拉行出医治个事，因为这些显现，就拿来原谅伊拉自家忽略上帝个律法，并且继续悖逆；即便伊拉有能力，达到任何并一切个程度，也弗能因此推论伊拉有上帝个大能。相反个，这乃是大迷惑者施行奇事个能力。伊是道德律法个干犯者，并且运用伊所能掌握个一切诡计，叫人眼目昏迷，看弗清其真正个性质。阿拉已经受警戒：在末后个日子，伊要用神迹同虚谎个奇事来行事。并且，伊要一直继续这些奇事，直到恩典时期结束，为要拿这些事指给人看，作为证据，证明伊是光明个天使，而弗是黑暗个天使。”《基督复临安息日会圣经注释》，第7卷，911页。
Paul identifies that there would be a falling away that preceded the revealing of the papacy, and that Christ’s Second Coming would take place “after” the marvelous working of Satan. Satan’s marvelous working begins at the Sunday law in the United States, and ends at the arrival of the close of probation and the seven last plagues. Satan’s marvelous working begins at the Sunday law in the United States.
保羅指明，喺教皇權顯露出來以前，必有一場背道離經的事；並且基督第二次降臨，乃係發生喺撒但奇異作為「之後」。撒但个奇異作為，起頭於美國个星期日法令，終結於恩典時期个結束來到，以及末後七災个臨到。撒但个奇異作為，起頭於美國个星期日法令。
“By the decree enforcing the institution of the Papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with Spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.” Testimonies, volume 5, 451.
“藉着一條強制奉立教皇制度、違背上帝律法个法令，我國就要徹底脫離公義。當新教伸出伊个手，越過鴻溝去捉住羅馬權勢个手；當伊又越過深淵，去搭住通靈術个手；當我國喺這三重聯合个影響之下，棄絕其作為一個新教並共和政體个政府憲法上一切原則，並且為教皇派个謬妄搭迷惑个傳布預備條件个辰光，阿拉就可以曉得：撒但奇異作工个時候已經到了，而且末日近了。”《證言》卷五，451。
The Sunday law is the end of the sixth kingdom, the earth beast of Revelation chapter thirteen. The earth beast began to reign at the end of the twelve hundred and sixty years of papal rule in 1798. The papacy was therefore revealed in the year 538, though her work to take control of the world was already active when Paul penned his words. Before the year 538, there would be a falling away that preceded the revealing of the man of sin, sitting in the temple of God.
礼拜日律法，乃是第六个国度个终局，也就是《启示录》第十三章所讲个地兽。地兽是在教皇掌权一千二百六十年期满个辰光，就是一七九八年，开始执政。故此，教皇权是在五三八年显明出来个，虽则伊要夺取世界控制权个作为，保罗写下伊个话语个辰光，已经在运行了。到五三八年之前，必定先有离道反教个事发生，随后那罪恶之人显露出来，坐在上帝个殿里。
The falling away was represented by the church of Pergamos when the Christian church compromised with the religion of paganism, as symbolized by the emperor Constantine. Paul was identifying the prophetic waymarks that must occur before the Second Coming of Christ. After rehearsing what he had previously taught the Thessalonians, he then asks if they did not remember that he had previously taught them these truths? He then reminds them they should also remember that he taught them that a power would “withholdeth” the papacy “that” the papacy “might be revealed in his time?” The word “witholdeth” means to restrain. The word “withholdeth” is later in the same passage translated as “now letteth.”
背道个事体，喺别迦摩教会身上得着了预表；当基督教会向异教个宗教妥协辰光，正如皇帝康斯坦丁所象征个一样。保罗是在指出，基督第二次降临以前必须发生个预言路标。伊先重述伊从前教导帖撒罗尼迦人个内容，然后就问：伊从前教导过伊拉这些真理，伊拉岂不是记得么？随后伊提醒伊拉，也应当记得，伊曾教导伊拉，有一个权势会“拦阻”教皇权，“叫”教皇权“到伊自己个时候才显露出来”。“拦阻”个意思就是抑制。同一个段落里，“拦阻”后来又译作“现今拦阻个”。
The passage is therefore correctly represented as; “And now ye know what restrains the papacy, that the papacy might be revealed in his time. For the mystery of iniquity (the papacy) doth already work: only he who now restrains the papacy, will continue to restrain the papacy until he be taken out of the way.” When William Miller recognized this passage in Thessalonians he realized that the power that prevented the papacy from ascending to the throne of the earth in the year 538, was pagan Rome, and that pagan Rome would restrain the rise of the papal power, until pagan Rome was “taken out of the way.”
故此，此段经文可正确表述为：“现今㑚晓得啥个拦阻教皇制，叫教皇制到佢辰光方得显露。因为罪恶个奥秘（教皇制）已经发动；不过现今拦阻教皇制个伊，还要继续拦阻教皇制，直到伊被挪开。” 威廉·米勒识出《帖撒罗尼迦书》里向此段经文辰光，就明白了：公元538年拦阻教皇制登上地上宝座个势力，乃是异教罗马；并且异教罗马还要拦阻教皇权势个兴起，直到异教罗马“被挪开”。
“During, the twelve years I was a deist, I read all histories I could find; but now I loved the Bible. It taught of Jesus! But still there was a good deal of the Bible that was dark to me. In 1818 or 19, while conversing with a friend! To whom I made a visit, and who had known and heard me talk while I was a deist, he inquired, in rather a significant manner, ‘What do you think of this text, and that?’ referring to the old texts I objected to while a deist. I understood what he was about, and replied—If you will give me time, I will tell you what they mean. ‘How long time do you want?’ I don’t know, but I will tell you, I replied, for I could not believe that God had given a revelation that could not be understood I then resolved to study my Bible, believing I could find out what the Holy Spirit meant. But as soon as I had formed this resolution the thought came to me—‘Suppose you find a passage that you cannot understand, what will you do?’ This mode of studying the Bible then came to my mind:—I will take the words of such passages, and trace them through the Bible, and find out their meaning in this way. I had Cruden’s Concordance, which I think is the best in the world; so I took that and my Bible, and set down to my desk, and read nothing else, except the newspapers a little, for I was determined to know what my Bible meant.
「㑚我做自然神論者个十二年當中，我讀了我所尋得着个一切歷史；弗過到仔今朝，我卻愛《聖經》。伊教導關於耶穌个事！然而，《聖經》裡向，還有好些所在，對我來講仍舊是幽暗難明。到1818年抑是1819年，我去看望一位朋友，對伊談話个辰光；伊從前曉得我，也聽見過我做自然神論者辰光所講个話，伊就帶點意味深長个樣式問我：『你對這節經文、還有那節經文，是啥个看法？』伊所指个，就是我做自然神論者辰光曾經反對过个那些舊有經文。我明白伊是啥意思，就回答講——假使你肯撥我辰光，我會告訴你這些經文个意思。『你要幾許辰光？』我回答講：我弗曉得；弗過我會告訴你。因為我弗能相信，上帝會賜下一個弗能被明白个啟示。於是我就立定心意，要查考我个《聖經》，相信我能尋出聖靈所要表明个意思。弗過，我一形成這個決意，心裡就起了個念頭——『假使你碰着一段你弗能明白个經文，你要哪能辦？』彼辰光，我心裡就想到一種查考《聖經》个法子：——我要將這些經文裡个字眼提出來，順着《聖經》一路查下去，用這樣个法子尋出它們个意思。我有《Cruden’s Concordance》，我想這是天下頂好个；故此我就拿了伊同我个《聖經》，坐到書桌前，除了略略看一點報紙之外，啥物也弗讀，因為我決意定要曉得我个《聖經》究竟是啥个意思。」
“I began at Genesis, and read on slowly; and when I came to a text that I could not understand, I searched through the Bible to find out what it meant. After I had gone through the Bible in this way, O, how bright and glorious the truth appeared! I found what I have been preaching to you. I was satisfied that the seven times terminated in 1843. Then I came to the 2300 days; they brought me to the same conclusion; but I had no thought of finding out when the Savior was coming, and I could not believe it; but the light struck me so forcibly I did not know what to do. Now, I thought, I must put on spurs and breeching; I will not go faster than the Bible, and I will not fall behind it. Whatever the Bible teaches, I will hold on to it. But still there were some texts that I could not understand.’
“我從《創世記》開始，慢慢咁讀落去；等我讀到一節經文，我若弗能明白，我就遍查《聖經》，要曉得伊个意思。等我用這樣个法子把《聖經》讀過一遍之後，噢，真理顯得何等光明、何等榮耀啊！我尋著了我向儂眾人所傳講个道理。我確信「七個時期」到一八四三年就終止了。後來我又讀到二千三百日；伊也把我帶到同樣个結論；但是我一點也無想到要查明救主是幾時來臨，我也弗敢相信這事；然而這光照猛烈咁臨到我，叫我弗曉得該怎樣纔好。如今，我想，我總要裝上馬刺、束緊褲帶；我弗會跑得比《聖經》更快，我也弗會落後於伊。《聖經》教導啥，我就持守啥。不過，仍舊有幾節經文，是我弗能明白个。”
“So much for his general mode of studying the Bible. On another occasion he stated his mode of settling the meaning of the text before us—the meaning of ‘the daily.’ ‘I read on,’ said he, ‘and could find no other case in which it was found, but in Daniel. I then took those words which stood in connection with it, ‘take away.’ He shall take away the daily, ‘from the time the daily shall be taken away,’ etc. I read on, and thought I should find no light on the text; finally I came to 2 Thessalonians 2:7–8. ‘For the mystery of iniquity doth already work, only he who now letteth, will let, until he be taken out of the way, and then shall that wicked be revealed,’ etc. And when I had come to that text, O, how clear and glorious the truth appeared! There it is! that is ‘the daily!’ Well, now, what does Paul mean by ‘he who now letteth,’ or hindereth? By ‘the man of sin,’ and ‘the wicked,’ Popery is meant. Well, what is it which hinders Popery from being revealed? Why, it is Paganism; well, then, ‘the daily’ must mean Paganism.” William Miller, Apollos Hale, The Second Advent Manual, 65, 66.
“伊研读《圣经》个一般方法，讲到此地也就够了。另有一回，伊讲起伊怎样断定眼前经文个意思——就是‘常献个祭’个意思。伊讲：‘我接下去读，也寻弗着别个地方有此个词，除开《但以理书》。后来我就拿同伊连牢个字眼——“除掉”——来看。伊要除掉常献个祭；“从除掉常献个祭个时候起”，等等。我继续读下去，自忖大概终究寻弗着照亮此段经文个光；末后我读到《帖撒罗尼迦后书》2:7–8：“因为弗法个隐意已经发动，不过如今拦阻个，仍旧要拦阻，等到伊从中间被除去；那时这不法个人就要显露出来，”等等。等我读到该段经文，啊，真理显得何等清楚，何等荣耀！就在此地！这就是‘常献个祭’！那么，保罗所讲个“如今拦阻个”，或者讲拦阻个，到底是啥个意思？‘罪恶之人’同‘那恶者’，所指个就是教皇制。再讲，那么，到底是啥个拦阻教皇制显露出来？原来就是异教；那么，‘常献个祭’必定就是指异教。’——William Miller，Apollos Hale，《The Second Advent Manual》，65，66。”
Without an understanding that “the daily” in the book of Daniel was a symbol of paganism, Miller would have been hard pressed to develop the framework that he assembled his prophetic structure upon. “The daily” is found five times in the book of Daniel, and it is always followed by a symbol of papalism. The evidence that “the daily” in the book of Daniel is paganism is located in Paul’s letter to the Thessalonians. One of the most severe warnings in God’s Word is located there, for there Paul clearly states that those who do not love the truth will be sent strong delusion. The truth that was purposely located in Thessalonians was the identification of paganism’s connection with papalism, and to reject that truth is to guarantee that strong delusion will be the consequence of that rejection.
若弗对《但以理书》里“常献的”乃系异教主义之一种表号有仔细个认识，米勒就难得建立伊所用来搭起预言体系个框架。“常献的”在《但以理书》里一共出现五度，而且每一度后向总跟牢一个教皇主义个表号。证明《但以理书》里“常献的”就是异教主义个证据，着落保罗写给帖撒罗尼迦人个书信当中。上帝圣言里最严厉个警告之一也着落该处，因为保罗在该搭清清楚楚讲着：凡弗爱真理个人，要受着强烈个迷惑。特意安置在《帖撒罗尼迦书》里个真理，就是指明异教主义搭教皇主义个联系；若弃绝该个真理，就等于保定强烈个迷惑必要成为该种弃绝个结果。
We will continue this subject in the next article.
阿拉会勒下一篇文章里向继续讲迭个题目。
Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:9–16.
儂等且自停住而驚異罷；且呼喊，且哀號：伊拉醉了，卻弗是因酒；伊拉蹣跚，卻弗是因濃酒。因為耶和華將沉睡个靈澆灌㑚等，並且閉了㑚等个眼睛；先知與㑚等个首領，以及先見，伊都遮蔽了。凡一切異象，對㑚等來講，竟像一部封住个書卷个話；人把伊交畀識字个人，講：「請讀此個。」伊就講：「我弗能讀，因為伊是封住个。」又把書卷交畀弗識字个人，講：「請讀此個。」伊就講：「我弗識字。」所以主講：因為此百姓用嘴親近我，用嘴唇尊敬我，心卻遠離我；伊拉對我个敬畏，不過是受人間誡命所教導个；所以，看哪，我還要向此百姓行奇妙个事，就是奇妙又可畏个事；伊拉智慧人个智慧必要滅沒，通達人个聰明也必要隱藏。禍哉！那些深深隱藏己个謀略、要避開耶和華个人；伊拉个作為都在黑暗裡，還講：「啥人看見我儂？啥人曉得我儂？」㑚等將事顛倒个作法，豈可看作窯匠手裡个泥土麼？受造之物豈可對造伊个講：「伊弗曾造我」？被塑造个物件豈可對塑造伊个講：「伊無聰明」？以賽亞書 29:9–16。