John the Baptist was a connecting link prophet.
施洗約翰是一位起聯絡關節作用个先知。
“The prophet John was the connecting link between the two dispensations. As God’s representative he stood forth to show the relation of the law and the prophets to the Christian dispensation. He was the lesser light, which was to be followed by a greater. The mind of John was illuminated by the Holy Spirit, that he might shed light upon his people; but no other light ever has shone or ever will shine so clearly upon fallen man as that which emanated from the teaching and example of Jesus. Christ and His mission had been but dimly understood as typified in the shadowy sacrifices. Even John had not fully comprehended the future, immortal life through the Saviour.” The Desire of Ages, 220.
“先知約翰乃是連接兩個時代的樞紐。伊作爲上帝个代表，挺身而出，顯明律法搭先知同基督教時代之間个關係。伊是較小个光，後頭還要有較大个光跟牢來。約翰个心思蒙聖靈照亮，爲要向伊个百姓發出亮光；總歸，從來弗曾有、將來也決弗會有別樣个光，會比那從耶穌个教訓搭榜樣所發出个光，更清楚地照耀墮落个人類。基督搭伊个使命，雖然曾經喺彼些有影个祭祀表號當中被預表，卻不過只是朦朧地被人明白。就連約翰，也弗曾完全領會，藉着救主所賜个將來弗朽坏个生命。”《歷代願望》，220頁。
Jesus was also a connecting link prophet.
耶穌也係一位起連接關係个先知。
“Christ has led the way from earth to heaven. He forms the connecting link between the two worlds. He brings the love and condescension of God to man, and brings man up through His merits to meet the reconciliation of God. Christ is the way, the truth, and the life. It is hard work to follow on, step by step, painfully and slowly, onward and upward, in the path of purity and holiness. But Christ has made ample provision to impart new vigor and divine strength at every advance step in the divine life. This is the knowledge and experience that the hands in the office all want, and must have, or they daily bring reproach upon the cause of Christ.” Testimonies, volume 3, 193.
“基督已经从地上领开了通往天上的道路。伊形成了连结此两个世界个纽带。伊将上帝个慈爱同俯就带给人，也借着伊自家个功劳把人提升上去，去迎接上帝个和好。基督就是道路、真理、生命。要一步一步、艰难而缓慢地继续跟从，在纯洁同圣洁个路上向前向上，实在是艰苦个工夫。但基督已经作了充足个预备，在神圣生命中每进一步个时候，赐下新个活力同属天个力量。这就是办公室里所有做工个人都要有、也必须有个知识同经验；若弗然，伊拉就日日给基督个圣工带来羞辱。”《证言》卷三，193页。
John the Baptist’s prophetic work included connecting the dispensation of the earthly to the heavenly sanctuary. The first words John said when he first saw Jesus was:
施洗約翰個先知性職事，包含將屬地個時代同天上聖所聯結起來。約翰頭一遭看見耶穌辰光所講個第一句說話是：
The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world. John 1:29.
第二日，約翰看見耶穌向伊來，就講：看哪， 神个羔羊，除去世人罪孽个。約翰福音 1:29。
But even though John was to identify the transition from ancient Israel unto spiritual Israel, his understanding of that transition was limited.
不過，雖然約翰要指出從古以色列轉向屬靈以色列个過渡，伊對該個過渡个理解還是有限。
“Said Christ, in vindication of John, ‘But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet.’ Not only was John a prophet to foretell future events, but he was a child of promise, filled with the Holy Spirit from his birth, and was ordained of God to execute a special work as a reformer, in preparing a people for the reception of Christ. The prophet John was the connecting link between the two dispensations.
基督為約翰辯明，講：「儂出去是要看啥個？一個先知麼？是的，我告訴儂，伊比先知還要大。」約翰勿但是一位預言將來之事个先知，而且是應許之子，自出世起就充滿聖靈，並且奉上帝所立，作為一位改革者，去成就一項特別个工作，為百姓預備好來接受基督。先知約翰，是聯絡兩個時代个樞紐。
“The religion of the Jews, in consequence of their departure from God, consisted mostly in ceremony. John was the lesser light, which was to be followed by a greater light. He was to shake the confidence of the people in their traditions, and call their sins to their remembrance, and lead them to repentance; that they might be prepared to appreciate the work of Christ. God communicated to John by inspiration, illuminating the prophet that he might remove the superstition and darkness from the minds of the honest Jews, which had been, through false teachings for generations, gathering upon them.
“猶太人个宗教，因爲佢拉背離了上帝，多半成了儀文禮節。約翰是較小个光，後頭還要有一個更大个光隨來。伊个使命，是要搖動百姓對佢拉遺傳个信靠，叫佢拉想起自家个罪，引領佢拉悔改；好叫佢拉得以預備，能賞識基督个工作。上帝藉着默示向約翰傳達啓示，光照這位先知，使伊得以從誠實个猶太人心思裡除去迷信搭黑暗；這些迷信搭黑暗，是因着歷代錯誤个教訓，漸漸聚集到佢拉身上个。”
“The least disciple that followed Jesus, that witnessed his miracles, and listened to his divine lessons of instruction, and heard the comforting words which fell from his lips, was more privileged than John the Baptist, for he had a clearer light. No other light has shone, or ever will shine, upon the intellect of sinful, fallen man, save that which was, and is, communicated through Him who is the light of the world. Christ and his mission had been but dimly understood through the shadowy sacrifices. Even John thought that the reign of Christ would be in Jerusalem, and that he would set up a temporal kingdom, the subjects of which would be holy.” Review and Herald, April 8, 1873.
凡是跟随耶稣个最卑微门徒，亲眼看见过伊个神迹，聆听过伊所赐个神圣训诲，又听见过伊嘴唇里发出来个安慰话语个，比起施洗约翰来，乃是更有福分，因为伊所得着个光更清楚。除开借着那一位——伊本是、也今仍是借此把亮光传达出来个世界之光——所赐下个光以外，从来弗曾有别样个光照耀过、也永弗会照耀到有罪、堕落之人个心智之上。基督并伊个使命，先前不过借着那些带有影儿个祭祀，才被朦胧地认识着。连约翰也以为，基督个国度要设立勒耶路撒冷，伊要建立一个属世个国，伊个臣民都要是圣洁个。——《Review and Herald》，1873年4月8日。
The apostle Paul was also a connecting link prophet that was to identify the prophetic applications of the literal transitioning unto the spiritual. He understood that literal Jerusalem was no longer the Jerusalem of prophecy, for it then had transitioned unto heavenly Jerusalem.
使徒保罗亦是一位作联络环节个先知，伊所担当个，就是指明字面上个过渡如何应用于属灵层面。伊明白，地上个耶路撒冷已经弗再是预言里个耶路撒冷，因为其辰预言所指个，已经转移到天上个耶路撒冷。
For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children. But Jerusalem which is above is free, which is the mother of us all. Galatians 4:25, 26.
盖因阿甲尔就是阿拉伯个西奈山，对应如今个耶路撒冷；伊搭伊个儿女一淘都在捆绑之中。但上头个耶路撒冷是自由个，伊就是阿拉我众人个母。加拉太书 4:25, 26。
In chapter two of 2 Thessalonians, which we have been considering, Paul identified that literal pagan Rome was the power that restrained spiritual papal Rome from ascending to the throne until the year 538. In the chapter he identifies that the “man of sin” which is seated in the temple of God, was the same “king” that Daniel identified in chapter eleven, verse thirty-six. The proof that the “king of the north” in the last six verses of Daniel eleven is the papacy became the key to establish the framework of truth employed by Future for America from the increase of knowledge in 1989.
阿拉一直喺思想个《帖撒罗尼迦后书》第二章里，保罗指出，字面个异教罗马，乃是拦阻属灵个教皇制罗马登上宝座个势力，直到公元五三八年。喺该章里，伊说明那一个坐喺 神殿里个“罪恶之人”，就是但以理喺第十一章第三十六节所指出个同一个“王”。证明《但以理书》第十一章末后六节里个“北方王”就是教皇制，这件事就成为建立 Future for America 自一九八九年知识增长以来所运用之真理框架个关键。
In the same chapter, Paul identified pagan Rome’s work of restraining the rise of the papacy, until the time when pagan Rome would be taken away, and thus identified that “the daily” in the book of Daniel was pagan Rome. That truth became the very key to establish the framework of truth which produced the increase of knowledge in 1798.
勒同一章里，保罗指出异教罗马拦阻教皇权兴起个作为，直等到异教罗马被挪去个辰光；故此也表明《但以理书》里向个“常献个祭”就是异教罗马。迭个真理后来成为建立真理架构个关键，而迭个架构就产生了1798年个知识增广。
In William Miller’s history the message was proclaimed when a transition from the Philadelphian to the Laodicean movement was to take place. In Future for America’s history the transition from a Laodicean movement unto the Philadelphian movement is now taking place.
勒威廉·米勒个历史当中，当费拉铁非个运动转到老底嘉个运动个辰光，信息就宣告出来咧。勒《Future for America》个历史当中，从老底嘉个运动转到费拉铁非个运动，今朝正在发生。
The truth that Paul set forth in 2 Thessalonians that identified the transition from literal pagan Rome unto spiritual papal Rome became the framework for Miller’s prophetic understanding. Both John the Baptist and Paul were raised up to explain the transition from literal to spiritual. William Miller was typified by John the Baptist and in his work it was essential that he recognized the relation and transition of pagan and papal Rome, the transition that John was raised up to identify.
保羅在《帖撒羅尼迦後書》裡所陳明个真理，指明對有形个異教羅馬轉變到屬靈个教皇羅馬，成爲米勒對預言理解个框架。約翰浸者搭保羅兩位，攏是受興起來說明對有形到屬靈个轉變。威廉・米勒乃是由約翰浸者所預表；所以喺伊个工作裡，伊認清異教羅馬搭教皇羅馬个關係並其轉變，亦就是約翰受興起來所要指明个轉變，乃屬緊要。
There are five references to “the daily” in the book of Daniel, and they always precede a symbol of the papal power. In the context of the prophetic transition we are considering, all five references include the transition from literal Rome to spiritual Rome. “The daily” in the book of Daniel is one of the truths represented upon Habakkuk’s two tables, and is therefore a foundational truth that was to be defended; a truth which would ultimately become covered up with false and counterfeit jewels and coins. It is no accident that every truth represented upon the two sacred charts has direct inspired endorsements within the writings of Ellen White. To reject any of the foundational truths (including “the daily”), is to simultaneously reject the authority of the Spirit of Prophecy.
但以理书里有五处提着“常献的”，而且伊拉总是先于教皇权势个一个表号出现。勒阿拉现在所考察个预言转变个语境里，者五处提法一概包含着从字面个罗马转到属灵个罗马个过渡。 “常献的”勒《但以理书》里，是哈巴谷两块版上所表明个真理之一，因此是一项应当捍卫个根基性真理；也是一项末后终究会给虚假、伪造个珠宝搭铜钿遮盖起来个真理。两张神圣图表上所表明个每一项真理，勒怀爱伦个著作里侪有直接、受默示个印证；者并非偶然。凡拒绝任何一项根基性真理个（包括“常献的”），也就是同时拒绝预言之灵个权威。
“Then I saw in relation to the ‘Daily,’ that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘Daily;’ but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed.” Review and Herald, November 1, 1850.
“后来我看着关于‘常献’个事体，晓得‘祭献’一词乃是人个智慧添上去个，并弗属于经文本身；并且主将关于此事个正确见解赐拨发出审判时辰呼喊个人。当1844年以前，大家还勒联合里向个辰光，几乎众人侪在‘常献’个正确见解上同归一致；但是自1844年以来，勒混乱当中，人又接受了别样个见解，于是黑暗搭混乱也就随之而来。”《Review and Herald》，1850年11月1日。
Those “who gave the judgment hour cry,” understood “the daily” as a symbol of paganism, and/or pagan Rome. Their understanding included the fact that they understood that the word “sacrifice” did not belong in the passage in Daniel, where it had been added by the translators (by human wisdom) of the King James Bible. The pioneer understanding also included that “the daily” was always presented in connection with one of the two symbols of the papal power, and that paganism (“the daily”), always preceded the papal symbol. They were always identified in the sequence in which they arrived into prophetic history. The books of Daniel and Revelation never deviate from the historical sequence of paganism preceding papalism, and when the book of Revelation introduces the third desolating power of the false prophet, that sequence is always upheld.
个兜“传审判时辰呼声”个人，晓得“常献个”乃是异教个表号，并且／或指异教罗马。伊拉个理解里，也包括一点：就是伊拉明白，“sacrifice”一词本弗应当摆勒《但以理书》个该段经文里；该词乃是《钦定本圣经》个译者凭人个智慧加进去个。先锋个理解也包括：“常献个”总是同教皇权势两种表号当中个一种连勒一道提出，而异教（“常献个”）总是先于教皇个表号出现。伊拉总是照伊拉进入预言历史个次序拨认明个。《但以理书》同《启示录》从来弗曾偏离异教先于教皇教个历史次序；并且，当《启示录》引进第三个施行荒凉个权势，就是假先知个辰光，该种次序也总是得着维持。
Without Paul’s instruction that the literal things of prophecy transitioned to the spiritual in the time period of the cross, a dilemma is produced with Christ’s prediction of the destruction of Jerusalem found in all the gospels except John. The two symbols of the papacy connected with “the daily” in the book of Daniel are the abomination of desolation and the transgression of desolation. Those two symbols represent the mark of the beast (the abomination) and the image of the beast (the transgression).
若弗保羅所教訓個——先知預言當中屬字面個事物，喺十字架個時期已轉入屬靈——弗曾有此一層意思，箇末，對於基督所預言耶路撒冷個毀滅，卽四福音當中除約翰之外攏有記載者，便要生出一個兩難。教皇制度喺但以理書當中與「常獻」相連個兩個表號，卽係「行毀壞可憎個」同「使荒涼個過犯」。箇兩個表號，所代表者，卽獸個印記（可憎）同獸個像（過犯）。
The transgression that allows the papacy to murder those it deems as heretics is the combination of church and state, with the church in control of the relationship. Thus, Daniel represents the combination of church and state which is the image of the papal beast, as the transgression of desolation. The Bible identifies idolatry as an abomination, and all the idolatry of the papal power is represented with its idol sabbath, which John calls the mark of the beast, and Daniel calls the abomination that maketh desolate.
使教皇制得以戕害其所断为异端者个罪过，乃是教会搭国家个结合，而且该种关系由教会掌控。是故，但以理将此种教会搭国家个结合——就是教皇兽之像——表明为“荒凉个罪过”。《圣经》认明拜偶像为可憎之事；而教皇权势一切个偶像崇拜，皆借其偶像安息日来表征。约翰称之为“兽个印记”，但以理称之为“使地荒凉个可憎之物”。
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. And it waxed great, even to the host of heaven; and it cast down some of the host and of the stars to the ground, and stamped upon them. Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. And an host was given him against the daily sacrifice by reason of transgression, and it cast down the truth to the ground; and it practiced, and prospered. Daniel 8:9–12.
其中有一角，生出一个小角，向南、向东，并向荣美之地，渐渐强大，极其大。伊渐渐强大，直到天上之军；又将军旅同星辰当中一部分摔落勒地上，并且践踏伊拉。伊实在自高自大，直到天军之君；因伊，常献之祭被除去，伊圣所之处也被倾覆。有军旅因罪过被交付给伊，用来敌挡常献之祭；伊将真理摔落勒地上，任意而行，并且亨通。Daniel 8:9–12.
We will address these verses in greater detail in another article, but in verse eleven, the power that magnified itself against Christ was pagan Rome, when they attempted to kill him at his birth and then finally did so at the cross. The verse states that “by him” (pagan Rome), “the daily was taken away.” The Hebrew word translated as “taken away” is “rum,” and it means “to lift up and exalt”. Pagan Rome would lift up and exalt the religion of paganism, and they did that very thing in history. This is why they are called “pagan” Rome.
阿拉会勒另外一篇文章里向会较详细地讲着些经文，不过喺第十一节里，向基督自高自大个权势，就是异教罗马；当伊拉企图喺主出世辰光害死伊，后来终于喺十字架浪向伊行了此事。经文讲：“由伊”（异教罗马），“常献个祭被除去”。译作“除去”个希伯来字是“rum”，意思是“高举并尊崇”。异教罗马会高举并尊崇异教个宗教，而伊拉喺历史浪也实在做了此事。所以伊拉才号做“异教”罗马。
The next verse identifies that papal Rome, was given a “host” (military power), that was against, or was to overcome “the daily” (paganism). This also is a fact of history, for military strength was employed by the papacy (though she never has her own army), to overcome the restraint placed upon her rise to power. That power came from pagan Rome. The military power that she employed was given unto her through “transgression,” for the transgression that allowed her to control the armies of the kings that placed her on the throne in the year 538, was the transgression of the combination of church and state. First pagan Rome is addressed in verse eleven, informing the student that pagan Rome would stand up against Christ, and that it would exalt the religion of paganism.
下一节指明，教皇罗马曾受赐一支“军旅”（军事势力），以敌挡、或胜过“常献的”（异教）。此亦系历史事实，因为教廷曾运用军事力量（虽则伊从来弗曾有自家个军队），去除加勒伊兴起掌权之上的拦阻。此种势力乃来自异教罗马。伊所运用个军事势力，系因着“过犯”赐拨伊个；因为使伊能掌控那些于公元538年扶伊登宝座个诸王军队之过犯，便是政教联合之过犯。头一段，第十一节所论及个是异教罗马，叫研经者晓得，异教罗马要起来敌挡基督，并且高举异教之宗教。
The next verse describes the transgression of the combination of church and state that allowed the papacy to overcome and remove the restraint that pagan Rome had exercised against her. History upholds the application of both those verses. “The daily” represents either pagan Rome, the power that stood against Christ, or the religion of paganism that was exalted by pagan Rome. The symbol of “the daily” is then followed by the papacy, as it identifies the transgression of church and state that is what empowers the papacy with an army to do its dirty work. Daniel’s third use of “the daily,” is the question that produces the answer, that is the central pillar of Adventism.
下一节经文描述了政教结合之罪过；正是此种结合，使教皇制得以胜过并除去从前异教罗马对伊所施加个约束。历史证实了这两节经文个应用。“常献个”所表征个，或者是异教罗马——即敌挡基督个势力，或者是受异教罗马所尊崇个异教信仰。随后，教皇制紧接着“常献个”个象征而出现，因为伊指明了政教结合个罪过；而正是此种结合，使教皇制得着军旅，为伊执行伊那污秽个作为。但以理对“常献个”个第三次使用，乃是一个发出问题个提问；而此问题所产生个回答，正是复临信仰个中心柱石。
Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? Daniel 8:13.
随后我听见有一位圣者在讲，又有另一位圣者对那位正在讲话个圣者讲：“有关常献个燔祭，以及那使圣所荒凉个悖逆，要将圣所同军旅一并交出去给人践踏个异象，要到几时为止呢？”但以理书 8:13。
In this verse, the question is asked of how long shall the vision be, thus asking for an answer that represents duration, and not a point in time. The question is not on what date will the vision be fulfilled, but what is the duration of the vision. The verse does not ask “When?”, it asks, “How long?” The vision is about the desolating powers of paganism, represented as “the daily,” and papalism as represented by the transgression of the papacy that is accomplished when she commits fornication with the kings of the earth. Those two desolating powers of paganism followed by papalism were to trample down the sanctuary and the host for a period of “seven times.”
勒节经文里，所问个是异象要到几辰光，故此所求个答复，是表明一段持续个时日，弗是一只时间点。所问个并弗是异象会勒啥辰光应验，乃是异象个持续时期有几长。勒节经文弗是问“几时？”，乃是问“有几长？” 勒个异象讲着异教主义个荒凉势力，表明为“常献个祭”；也讲着教皇主义，表明为教皇制个罪过，就是伊同地上列王行淫辰光所成全个事。勒两种叫人荒凉个势力，先是异教主义，后是教皇主义，要践踏圣所同军旅，历经“一七之期”。
It is important to recognize that the trampling down of the literal sanctuary which began in the time of Babylon, and continued through to the destruction of Jerusalem by pagan Rome in 70 AD, was done by pagan powers from the beginning of the history to the end. Thus, it was literal paganism in the plural that trampled down the literal sanctuary and literal host (God’s people). But it was spiritual Rome that trampled down spiritual Jerusalem and spiritual Israel.
应当认清，自巴比伦辰光开始、一直延续到主后七十年耶路撒冷被异教罗马毁灭为止，对字面圣所个践踏，从历史个起头到末了，侪是由异教势力所行个。故此，践踏字面圣所并字面军旅（上帝个子民）个，乃是复数个字面异教主义；但践踏属灵耶路撒冷并属灵以色列个，却是属灵罗马。
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. And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 11:2, 3.
毋过，圣殿外头个院子侬要撇脱，弗要去量伊；因为伊已经拨仔外邦人，伊拉要践踏圣城四十二个月。我也要拨权柄拨我个两个见证人，伊拉穿麻衣，要讲预言一千二百六十日。启示录 11:2、3。
John the Baptist was a connecting link prophet that identified the change of dispensation from the earthly sanctuary to the heavenly, without knowing the fullness of his work. Paul was a connecting link prophet that identified the change of dispensation from literal Israel (the host) to spiritual Israel. The Jerusalem that was trampled down for forty-two months was spiritual Jerusalem.
施洗約翰乃是個銜接關鍵个先知，伊指出時代經綸个轉變：從地上个聖所轉到天上个聖所，雖然伊並弗曉得自家職分个全備。保羅乃是個銜接關鍵个先知，伊指出時代經綸个轉變：從字面个以色列（大軍）轉到屬靈个以色列。那座被踐踏四十二個月个耶路撒冷，乃是屬靈个耶路撒冷。
“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.” The Great Controversy, 266.
“此地所讲个时期——四十二个月，”搭‘一千二百六十日’——乃是相同个，大家一式一样表明基督教会要受罗马压迫个时期。教皇至上权势个一千二百六十年，自主后五百三十八年起首，因此到一七九八年终止。到该辰光，一支法国军队进入罗马，拿教皇做了囚犯，后来伊客死异乡。虽然后来弗久就另选出一位新教皇，然则教皇制度自此以后，终未能再运用其从前所曾有个权势。”《善恶之争》，266。
Paul identified that at the transition which took place in the history of the cross, spiritual Jerusalem which “is above,” became the city which God chose to place his name, and literal Jerusalem ceased to be the Jerusalem of Bible prophecy.
保羅指出，㑚十字架歷史所發生个轉折當中，屬靈个耶路撒冷，就是「喺上頭个」，成為上帝所揀選安放伊名个城；而字面个耶路撒冷，則勿復是《聖經》預言當中个耶路撒冷。
For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children. But Jerusalem which is above is free, which is the mother of us all. Galatians 4:25, 26.
蓋此夏甲者，就是阿拉伯个西奈山，也對應着現今个耶路撒冷；伊搭伊个兒女一同受奴役。獨有在上頭个耶路撒冷是自由个，伊就是我儕眾人个母。加拉太書 4:25、26。
This truth is essential to understand correctly, and the false application of literal Jerusalem as the symbol of Bible prophecy is part of the deception created by the Jesuits to undermine the truth that the pope of Rome is the antichrist. That false teaching produces a belief within apostate Protestantism that allows them to incorrectly look to the modern Jewish nation of Israel as a symbol of prophecy. Literal Jerusalem ceased to be God’s Jerusalem in the time of the cross.
箇條真理必須正確來明白；將字義上个耶路撒冷誤用做《聖經》預言个表號，乃係耶穌會士所造个迷惑之一部分，為著要拆毀「羅馬教皇就是敵基督」箇條真理。箇種錯謬个教訓，在背道个更正教當中生發出一種信念，叫伊拉錯誤地拿現代猶太國家以色列當做預言个表號來看。字義上个耶路撒冷，自十字架个辰光起，就弗再係上帝个耶路撒冷。
“The city of Jerusalem is no longer a sacred place. The curse of God is upon it because of the rejection and crucifixion of Christ. A dark blot of guilt rests upon it, and never again will it be a sacred place until it has been cleansed by the purifying fires of heaven. At the time when this sin-cursed earth is purified from every stain of sin, Christ will again stand upon the Mount of Olives. As His feet rest upon it, it will part asunder, and become a great plain, prepared for the city of God.” Review and Herald, July 30, 1901.
「耶路撒冷城再也弗是一塊聖地。因爲佢棄絕基督、並且將佢釘十字架，上帝个咒詛臨到佢身浪。黑暗个罪愆污點壓勒佢身浪；除非經過天浪潔淨个火焰洗煉，佢永遠弗會再成爲聖地。到該個因罪受咒詛个地球，從一切罪个污穢裡向得著潔淨个辰光，基督還要再一次立勒橄欖山浪。當佢个腳踏勒其浪个辰光，該山就要裂開，變成一大片平原，爲上帝个城預備停當。」《Review and Herald》，1901年7月30日。
The relevance of the distinction between literal Jerusalem and spiritual Jerusalem will be addressed as we consider Christ’s prophecy of the end of the world. The fourth time Daniel identifies “the daily,” is in chapter eleven.
阿拉考察基督關乎世界末了个預言辰光，耶路撒冷按字面義搭屬靈義之分別个關聯性，也要得到論述。丹以理第四趟指明「常獻个燔祭」，是在第十一章裡。
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. Daniel 11:31.
有兵力必替伊立起，玷污保障个圣所，除掉常献个燔祭，并设立那行毁坏可憎个物。 Daniel 11:31.
This verse is identifying the work of pagan Rome in placing the papacy on the throne of the earth in the year 538. The “arms” represent the military strength of pagan Rome that stood up for the papacy beginning with Clovis, king of the Franks in the year 496. Different European kings worked for the placement of the papacy following Clovis, but the verse is identifying four things the European kings (arms) did for the papacy, once they transgressed by forming a church and state alliance with the whore of Tyre.
此节经文所指出个，是异教罗马于公元538年将教皇制安置勒地上宝座个作为。“膀臂”表明异教罗马个军事力量；自公元496年法兰克王克洛维起，就为教皇制出头。继克洛维之后，欧洲各王为安置教皇制而效力；但此节经文所指明个，是欧洲列王（膀臂）同推罗个淫妇结成政教联盟、因而犯了僭越之罪以后，彼等为教皇制所行个四件事。
Once they stood up for the papacy, they “polluted” or destroyed the city of Rome, which was the symbol of strength of both pagan and papal Rome. The pollution of the verse was carried out repeatedly through the years, as the city of Rome was brought under continuous military attacks. Those European kings (the arms), would also “take away the daily.” The Hebrew word translated as “take away” in this verse is not “rum,” as it was in chapter eight. In this verse, the word translated as “take away,” is “sur,” and it means to remove. The arms of the European kings would remove the pagan resistance to the rise of the papacy in the year 508. Then in the year 538, those arms would place the papacy on the throne of the earth. Then at the Counsel of Orleans, in that very year, the papacy implemented a Sunday law.
伊拉一旦拥护教皇制，就“污秽”或者毁坏了罗马城；罗马城乃是异教罗马同教皇罗马双方力量个象征。本节里向个“污秽”，多年当中一再发生，因为罗马城不断遭受军事攻击。该些欧洲个君王（即“膀臂”），也要“除掉常献个祭”。本节里译作“除掉”个希伯来字，并弗是第八章里个“rum”。本节里译作“除掉”个字是“sur”，意思是移去。欧洲君王个膀臂，要在公元五〇八年移去异教势力对教皇制兴起个抵抗。随后到公元五三八年，该些膀臂要把教皇制安置勒全地个宝座浪。接下来就勒同一年个奥尔良会议当中，教皇制实施了一条星期日法律。
Sunday as a day of worship is what Sister White calls the “idol” sabbath, and idolatry is the perfect biblical definition of the word “abomination”. In the year 538, the arms of pagan Rome placed the abomination that maketh desolate.
禮拜日作為敬拜之日，正是懷愛倫姊妹所稱个「偶像」安息日；而拜偶像，正是《聖經》對「可憎之物」一詞个最完全界定。公元538年，異教羅馬个膀臂設立了那行毀壞可憎个。
“All who will exalt and worship the idol Sabbath, a day that God has not blessed, help the devil and his angels with all the power of their God-given ability, which they have perverted to a wrong use. Inspired by another spirit, which blinds their discernment, they cannot see that the exaltation of Sunday is entirely the institution of the Catholic Church.” Selected Messages, book 3, 423.
「凡係會高舉並敬拜嗰隻偶像安息日个——一隻上帝弗曾賜福个日子——就係用盡伊拉由上帝所賜个一切能力，去幫助魔鬼並伊个使者；而伊拉已經把此種能力歪曲，用到錯誤个用途上。伊拉受另外一種靈所激動；此靈蒙蔽伊拉个辨識，致使伊拉看弗見：對禮拜日个高舉，完全係天主教會个制度。」《信息選粹》第3冊，423。
Prophecy and history uphold the application we have just identified for verse thirty-one. When we say prophecy upholds this application, we are referring to the fact that there are other prophecies which address these same facts, without bringing them into the discussion at this time. The fifth and final time Daniel uses “the daily,” is found in chapter twelve.
预言搭历史，侪支持阿拉刚才为第三十一节所认定个应用。阿拉讲预言支持者个应用，意思是讲，还有别样个预言也讲着同样个事实，不过目下并弗把伊拉引入本番讨论里。但以理第五趟，也是末了一趟，用着“常献个祭”，是在第十二章里。
And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. Daniel 12:11, 12.
从常献个燔祭被除脱、并使地荒凉个可憎之物设立起来个辰光起，要有一千二百九十日。等候，并且达到一千三百三十五日个人，伊有福了。Daniel 12:11, 12.
Prophecy and history uphold that in the year 508, the resistance to the rise of the papacy essentially ended, when the last of three geographical obstacles (the Goths), were plucked up as Daniel chapter seven identifies.
預言摎歷史攏證實，到公元508年，對教皇權興起个抵抗基本上已經終止，因為但以理書第七章所指出个三個地理性障礙當中，末後一個——哥特人——已經給拔除。
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. Daniel 7:8.
我定睛看诸角，忽然其中又生出一小角；在伊面前，先前个角中有三个被连根拔起。看哪，这角有眼，如同人个眼，又有一张口，说夸大个话。Daniel 7:8.
The three horns being removed are illustrated on the two sacred tables, and when the third of those three geographical obstacles was driven out of the city of Rome, in the year 508, the resistance against the rise of the papal power was taken away. The setting up referenced in verse eleven, represents the thirty years between 508 and 538. It identifies thirty years where the preparation of establishing the man of sin in the temple of God was accomplished.
所除忒个三个角，喺两块圣桌浪向表明出来；当三个地理障碍当中第三个，喺公元508年，从罗马城里向被逐出个辰光，拦阻教皇权势兴起个抗拒，就被拿脱了。第十一节里向所讲个“设立”，表示公元508年到538年之间个三十年。伊指出仔三十年，就是为着将“罪人”设立喺上帝个殿里向所作个预备得以完成个时期。
The word translated as “taken away” is also “sur,” which means to remove, and in 508, the resistance against the rise of the papacy was removed (taken away). From that date, twelve hundred and ninety years takes you to 1798, and the deadly wound of the papacy. Thirteen hundred and thirty-five days takes you to the first disappointment, and the beginning of the tarrying time at the very end of the year 1843. The verse promises a blessing to those who “cometh” to 1843. The word “cometh” means to touch. The first day of 1844, marks the first disappointment, but the last day of 1843, touches the first moment of 1844. The last day of a year touches the first day of the following year. The blessing associated with that date is upheld by history and prophecy.
译作“除去”个词也就是“sur”，意思是移去；而勒508年，反对教皇权兴起个拦阻已经拨脱（除去）了。自该年起，一千二百九十年就到1798年，并到教皇权所受个致命伤。再加到一千三百三十五日，就到头一次失望，并到1843年岁末最尽头之拖延时期个开端。该节应许福分赐拨那些到1843年个“来到”者。“来到”个意思就是触及。1844年第一日，标明头一次失望；但1843年末一日，却触着1844年个头一刻。一年个末一日触着随后一年个第一日。与该日期相连个福分，已经由历史同预言所证立。
We will continue our consideration of the significance of “the daily” as a foundational truth in the next article.
阿拉要勒下一篇文章里继续思想“日常献祭”作为一个根基真理个意义。
“All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.
「1840年至1844年所賜個一切信息，現今攏愛用有力个方式重新傳講，因爲有許多人已經失落了方向。遮些信息愛傳到所有个教會。」
“Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.
“基督讲：‘恁个眼睛是有福个，因爲伊拉看见；恁个耳朵也是有福个，因爲伊拉听见。阿拉实在对恁讲：从前有许多先知搭义人，巴望看见恁所看见个事体，总归呒没看见；也巴望听见恁所听见个事体，总归呒没听见。’［马太福音 13:16, 17］看见1843年搭1844年所显现之事个眼睛，是有福个。”
“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.
“信息已經賜下。再傳呢條信息，弗應當有啥耽擱，因為時代个徵兆正在應驗；收尾个工作必須完成。一項大工要㑚短辰光裡向做成。照上帝个指定，弗久就要有一道信息賜下，並且要高漲成為大聲呼喊。到辰光，但以理要站㑚伊个本分裡，作出伊个見證。”《Manuscript Releases》, volume 21, 437.