Paul’s identification of pagan Rome as the power that restrained the papacy from rising to power in the year 538, became the witness that William Miller recognized that established “the daily,” in the book of Daniel as representing paganism. William Miller’s framework was based upon the two desolating powers of paganism followed by papalism. Miller’s most important discovery in support of that framework was Paul’s testimony in 2 Thessalonians, chapter two, where Paul identifies that the restraint upon the papacy, produced by pagan Rome, would be taken away, in order for the “man of sin” to be placed in the temple of God, showing himself that he is God.
保羅指出，異教羅馬乃是攔阻教皇制度於五三八年興起掌權个勢力；此一認定，成做威廉·米勒所認明个見證，從而確立《但以理書》中个「常獻个」係指異教。威廉·米勒个架構，係建立勒異教與後來个教皇制度這兩個施行荒涼个權勢之上。支持此一架構个最重要發現，乃係保羅勒《帖撒羅尼迦後書》第二章个見證；勒該章中，保羅指出，由異教羅馬所造成、加諸勒教皇制度之上个攔阻，必當被除去，好叫「大罪人」得以安置勒上帝个殿中，自顯己身就係上帝。
In the book of Daniel, the symbol of “the daily” representing paganism is always followed by a symbol of the papacy, whether it be represented as the transgression of desolation or the abomination of desolation. Yet in Christ’s warning to the Christians concerning the siege and destruction of Jerusalem that took place during the three-and-a-half years from 66 to 70 AD, Christ referred to “the abomination of desolation, spoken of by Daniel the prophet” as the sign for the Christians that were in Jerusalem to immediately flee. History identifies that the sign was not the symbol of papal Rome, but of pagan Rome. The sign was to be recognized by the faithful, if they were to avoid the siege and destruction. Is “the abomination of desolation, spoken of by Daniel the prophet,” a symbol of pagan Rome, or papal Rome?
《但以理书》里，代表异教主义个“常献个祭”之象征，总归是跟勒一个代表教皇制个象征后头，无论是拿“使地荒凉个罪过”来表明，还是拿“行毁坏可憎个物”来表明。弗过，基督向基督徒所发、关乎公元 66 年到 70 年三年半之间耶路撒冷受围困并被毁灭个警告里，基督拿“但以理先知所讲个那行毁坏可憎个物”当作耶路撒冷里个基督徒应当立时逃走个记号。历史表明，该个记号弗是教皇罗马个象征，而是异教罗马个象征。忠信个人若要避开围困搭毁灭，就必须认出该个记号。“但以理先知所讲个那行毁坏可憎个物”，到底是异教罗马个象征，还是教皇罗马个象征？
When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) Then let them which be in Judaea flee into the mountains: Let him which is on the housetop not come down to take anything out of his house: Neither let him which is in the field return back to take his clothes. And woe unto them that are with child, and to them that give suck in those days! But pray ye that your flight be not in the winter, neither on the sabbath day: For then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be. And except those days should be shortened, there should no flesh be saved: but for the elect’s sake those days shall be shortened. Matthew 24:15–22.
所以，尔等若看见但以理先知所讲个“荒凉可憎之物”立勒圣地，（读个人总要会意：）阿末，勒犹太个，应当逃到山里去；勒房顶浪个人，弗要下来从伊屋里拿啥物事；勒田里个人，也弗要转去拿伊个衣裳。到该些日子，有身孕个同奶孩儿个，有祸了！尔等总要祷告，叫尔等逃难，弗要碰着冬天，也弗要碰着安息日；因为到辰光，必有大灾难，自从世界起头直到如今，弗曾有过，后来也断断弗会再有。若该些日子弗缩短，就无一个血肉之躯得救；只是为着蒙拣选个人个缘故，该些日子必要缩短。马太福音 24:15–22。
Sister White comments on how this warning was fulfilled in the history of the destruction of Jerusalem from 66 through 70 AD, and she identifies that the flag, or the standard of the Roman army, was the sign for the Christians still in Jerusalem to flee. So, was the “abomination of desolation, spoken of by Daniel the prophet,” pagan Rome, or was it papal Rome, as Miller based his framework upon?
懷愛倫姊妹論及此一警告如何喺主後66年至70年耶路撒冷毀滅个歷史當中應驗，並且佢指出，羅馬軍隊个旗號，抑或軍旗，便係當時猶留喺耶路撒冷个基督徒應當逃走个記號。咁樣，「但以理先知所講个那行毀壞可憎个」，究竟係異教羅馬，抑或係教皇羅馬，正如米勒所據以建立其體系个理解呢？
William Miller was led to understand both manifestations of Rome (pagan followed by papal), but he was forced by the history in which he lived, to treat both kingdoms as one kingdom. And of course, they are one kingdom, but they also represent two successive kingdoms. Forced by the prophetic history of 1798, Miller had to address Rome as primarily one kingdom. In 1798, Miller believed Christ’s Second Coming was approximately twenty-five years in the future. He knew full well that papal Rome had received a deadly wound in 1798. For Miller, there were no other earthly kingdoms to follow papal Rome, for Christ was about to return.
威廉·米勒受引導，明白羅馬有兩種顯現（先是異教羅馬，後是教皇羅馬）；然而，由於彼所處身個歷史境況，伊只得將此兩個國度當作一個國度來論。當然，伊拉是一個國度，但伊拉也同時表明兩個相繼個國度。受制於一七九八年個預言歷史，米勒不得不主要將羅馬作為一個國度來論。在一七九八年，米勒相信基督第二次降臨約莫還有二十五年。伊十分清楚，教皇羅馬在一七九八年已經受着致命個傷。對米勒而言，教皇羅馬之後並無別樣地上個國度可再相繼，因為基督即將再來。
In the history where Miller was located, he understood the statue of chapter two of Daniel, represented four earthly kingdoms, for that was what Daniel testified to.
㑚米勒所处个历史里，伊晓得《但以理书》第二章个像，表明仔四个地上个国度，因为《但以理书》自家就是迭能见证个。
And the fourth kingdom shall be strong as iron: forasmuch as iron breaketh in pieces and subdueth all things: and as iron that breaketh all these, shall it break in pieces and bruise. And whereas thou sawest the feet and toes, part of potters’ clay, and part of iron, the kingdom shall be divided; but there shall be in it of the strength of the iron, forasmuch as thou sawest the iron mixed with miry clay. Daniel 2:40, 41.
第四个国度必坚强如铁；因为铁能打碎并制伏万有；铁怎样打碎这一切，那国也必照样打碎并压碎。你既看见脚和脚趾，一部分是陶匠个泥，一部分是铁，这国度必分裂；但其中还存着铁个力量，因为你看见铁同烂泥搀杂。Daniel 2:40, 41.
Miller understood that there were only four kingdoms, and the fourth and final kingdom was Rome, which he knew from history was pagan Rome followed by papal Rome. The fourth kingdom for Miller, in agreement with Daniel’s word, was “divided,” but for Miller the division only represented a distinction between the literal and spiritual aspects of the kingdom of Rome. He was correct, but his understanding was limited.
米勒明白，獨有四箇國度；第四個、亦是最後一個國度乃是羅馬。伊從歷史曉得，這羅馬先是異教羅馬，後是教皇羅馬。照米勒个看法，第四國與但以理个話相合，乃是「分裂」个；但對米勒來講，這分裂只表明羅馬國度在字面與屬靈兩方面个區別。伊這點是對个，弗過伊个理解還有限。
Miller did not see that the division of pagan and papal Rome, was based upon the division that Paul was raised up to identify. Paul (and John the Baptist), identified that at the time period of the cross literal was to transition into spiritual. Without that understanding Miller was forced to accept that Rome was essentially one kingdom that had two phases. And of course, he was correct (but limited). He could not see that spiritual Rome was represented by literal Babylon, for spiritual Rome (the papacy) is also spiritual Babylon.
米勒弗曾弗曾看着，异教罗马搭教皇罗马个分开，原是建立勒保罗受兴起来所指出个分开之上。保罗（并施洗约翰）指出，到十字架个时期，属字面个应当转入属灵个。弗有此种明白，米勒弗就只好接受：罗马本质上是一国，却有两个阶段。照讲，伊个看法也弗算错（不过有限）。伊看弗出，属灵个罗马乃是由字面个巴比伦所表号个；因为属灵个罗马（教皇制）也就是属灵个巴比伦。
Literal Babylon, as the first of four kingdoms in Daniel two, would typify the fourth kingdom, for the first always typifies the last. Pagan Rome had been typified by Babylon, but both pagan Rome and Babylon typified spiritual Rome (the papacy). The papacy therefore was the fifth kingdom, and it was represented by Babylon. This is a basic reason why Sister White compares the captivity of literal Israel in Babylon for seventy years, with the captivity of spiritual Israel in spiritual Babylon for twelve hundred and sixty years.
字面个巴比倫，作為《但以理書》第二章裏向四個國度之頭一個，就會預表第四個國度，因為頭一個總是預表末一個。異教個羅馬曾經畀巴比倫所預表，毋過異教個羅馬搭巴比倫兩者又一淘預表靈性個羅馬（教皇制）。故此，教皇制就是第五個國度，而且是畀巴比倫所代表个。此是一個根本个理由，說明懷姐妹為啥拿字面个以色列喺巴比倫七十年个被擄，來搭靈性个以色列喺靈性个巴比倫一千二百六十年个被擄互相比較。
“God’s church on earth was as verily in captivity during this long period of relentless persecution as were the children of Israel held captive in Babylon during the period of the exile.” Prophets and Kings, 714.
「上帝个教会勒地上，勒埃歇只漫长、弗停个逼迫时期当中，实在也像以色列子民勒被掳时期囚禁勒巴比伦一样，处勒掳掠之中。」《先知与君王》，714。
Miller therefore had no problem interchanging prophetic fulfillments that more specifically identified pagan Rome, with papal Rome. We will provide examples of this as we continue, but if we understand that Miller viewed pagan and papal Rome as one kingdom, we can understand why Miller would have no problem with Jesus referencing the “abomination of desolation, spoken of by Daniel the prophet,” as a fulfillment of pagan Rome, while still understanding the expression of the “abomination of desolation,” in the book of Daniel as a symbol of papal Rome. Miller could not see the three desolating powers, and for this reason his prophetic framework was limited, though accurate.
所以，米勒对预言应验个中更明确指向异教罗马个部分，同教皇罗马互相替换使用，并呒没啥问题。阿拉后首会继续提出例证；不过，若是阿拉晓得米勒看异教罗马搭教皇罗马为一个国度，阿拉就会明白，为啥伊对耶稣引用“那行毁坏可憎个，就是先知但以理所讲个”，把伊看作异教罗马个应验，并呒没啥问题；同时，伊也仍旧把《但以理书》里“那行毁坏可憎个”个说法，理解做教皇罗马个象征。米勒看弗出三个施行荒凉个势力；也正因为此，伊个预言框架有限，不过还是准确个。
But how are we to understand the discrepancy of the historical fulfillment of 66 AD, when pagan Rome placed its standards in the sacred precincts of the temple in fulfillment of Christ’s prediction? Is “the abomination of desolation, spoken of by Daniel the prophet,” a symbol of pagan or papal Rome? The answer to that dilemma is fairly simple when you recognize three desolating powers, instead of two. We should begin with Sister White’s commentary on the fulfillment of Christ’s prediction of the destruction of Jerusalem.
但基督个预言应验勒主后66年、异教罗马将伊拉个军旗竖勒圣殿个圣所里向个历史事实上，阿拉当哪能理解其中个差异？“先知但以理所讲个‘那行毁坏可憎个’”，到底是异教罗马个表号，还是教皇制罗马个表号？侬若认清有三个施行荒凉个权势，而勿是两个，对迭个难题个答复就相当简单。阿拉应当先从怀爱伦姊妹对于基督预言耶路撒冷毁灭之应验个注释讲起。
“In the Jews’ crucifixion of Christ was involved the destruction of Jerusalem. The blood shed upon Calvary was the weight that sank them to ruin for this world and for the world to come. So it will be in the great final day, when judgment shall fall upon the rejecters of God’s grace. Christ, their rock of offense, will then appear to them as an avenging mountain. The glory of His countenance, which to the righteous is life, will be to the wicked a consuming fire. Because of love rejected, grace despised, the sinner will be destroyed.
“犹太人将基督钉十字架个辰光，耶路撒冷个毁灭也包含勒其中。加略山上所流个血，成了压伊拉沉沦、叫伊拉今世并来世都归于败坏个重担。将来到了末后个大日，审判要临到那些弃绝上帝恩典个人，情形也要如此。基督——伊拉所绊跌个磐石——到辰光要向伊拉显现为一座施行报应个大山。伊面上个荣耀，对义人是生命，对恶人就要成为吞灭个烈火。因为爱被弃绝，恩典被藐视，罪人终必灭亡。”
“By many illustrations and repeated warnings, Jesus showed what would be the result to the Jews of rejecting the Son of God. In these words He was addressing all in every age who refuse to receive Him as their Redeemer. Every warning is for them. The desecrated temple, the disobedient son, the false husbandmen, the contemptuous builders, have their counterpart in the experience of every sinner. Unless he repent, the doom which they foreshadowed will be his.” The Desire of Ages, 600.
藉着多方个譬喻搭一再个警告，耶稣指明犹太人若弃绝上帝个儿子，将会有啥个结果。伊勒些说话，乃是对各时代一切弗肯接受伊作伊拉救赎主个人所讲个。每一个警告，侪是为着伊拉。被亵渎个圣殿、悖逆个儿子、假个园户、轻慢个匠人，侪在每一个罪人个经历里有相对应个显现。若弗悔改，伊拉所预表个结局，也必成为伊个结局。——《历代愿望》，600。
When Paul identified the transition from literal to spiritual, he identifies that it occurred during the time period of the cross, and it should be noted that the destruction of Jerusalem is directly associated with the cross. The destruction of literal Jerusalem which was first accomplished by literal Babylon was accomplished a last time by literal Rome, for Jesus always represents the end with the beginning. The trampling down of the sanctuary and the host that began with the pagan power of Babylon, ended with the pagan power of Rome.
保羅指明對字面轉向靈意个過渡辰光，也指明伊是發生勒十字架个時期；並且應當注意，耶路撒冷个毀滅是直接同十字架相聯繫个。字面耶路撒冷个毀滅，起先是由字面巴比倫所成就，末了一次則是由字面羅馬所成就；因為耶穌常常拿末後同起頭表明做一體。自巴比倫个異教勢力起首个對聖所同軍旅个踐踏，至羅馬个異教勢力而告終。
The spiritual trampling down of spiritual Jerusalem was accomplished by papal Rome and both of those periods of trampling down (literal and spiritual) typify the trampling down of God’s people by the third desolating power, which in terms of Rome is called modern Rome.
靈性耶路撒冷受著靈性踐踏，係由教皇制羅馬所成就；而此兩段踐踏時期（字面個同靈性個）都預表上帝子民受第三個行毀壞之權勢踐踏；就羅馬個名義來講，該權勢就叫現代羅馬。
There are three desolating powers that each persecute God’s people. The dragon of paganism, followed by the sea beast of Catholicism, that is followed by the earth beast of the United States (the false prophet). Paganism was represented by various pagan powers that trampled down literal Israel. Papalism then trampled down spiritual Israel for twelve hundred and sixty years from 538 to 1798. The three-fold union of the dragon, the beast and the false prophet is modern Rome and it also tramples down God’s people during the “hour” of the Sunday law crisis. The three desolating powers of the dragon, the beast and the false prophet are also represented as pagan Rome, papal Rome and modern Rome.
有三种行毁坏个势力，各自逼迫上帝个子民。先是异教主义个龙，随后是天主教主义个海兽，再随后是美国个地兽（假先知）。异教主义曾由种种异教政权所表征，彼等践踏了字面意义上个以色列。随后，教皇主义自538年到1798年，历经一千二百六十年，践踏了属灵个以色列。由龙、兽并假先知所构成个三重联合，就是现代罗马；佢也在星期日法危机个“时辰”当中践踏上帝个子民。龙、兽并假先知此三种行毁坏个势力，也表征为异教罗马、教皇罗马并现代罗马。
In terms of Revelation seventeen paganism is the first four kings, the fifth king is the papacy and the sixth, seventh and eighth kings is the three-fold union of modern Rome.
照《啟示錄》第十七章來講，異教主義是頭四個王，第五個王是教皇制，而第六、第七並第八個王，就是現代羅馬个三重聯合。
And there are seven kings: five are fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short space. And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. Revelation 17:10, 11.
還有七個王：五個已經傾倒，一個現今在，另有一個還弗曾來；伊來到辰光，必定只可暫時存留。那先前有、而今無个獸，就是第八個；伊也出於彼七個，末了歸於沉淪。《啟示錄》17:10, 11。
In terms of Daniel chapter two, paganism is all four kingdoms from literal Babylon to literal Rome. Spiritual Babylon is the papacy (the head of gold), and the three-fold union of the dragon, the beast, and the false prophet (modern Rome), is represented by the three-fold union of spiritual Medo-Persia, spiritual Greece, and spiritual Rome (whose deadly wound is healed).
照《但以理書》第二章來講，異教主義就是從字面個巴比倫到字面個羅馬个四個國。屬靈个巴比倫就是教皇制（个金頭），龍、獸搭假先知个三重聯合（現代羅馬），是由屬靈个瑪代－波斯、屬靈个希臘，搭屬靈个羅馬（其致命个傷已經醫好）个三重聯合來表明。
When Jesus referred to the “abomination of desolation, spoken of by Daniel the prophet,” he was identifying a specific “sign” that Christians must recognize in each of the three Rome’s. Pagan Rome, papal Rome and modern Rome all persecute God’s people. That persecution is represented prophetically as trampling down the sanctuary and host. Jesus provided a warning of the approach of that persecution for each of the three periods of persecutions. When the “sign” of Rome’s authority was placed within the sanctuary, the time to flee Jerusalem had arrived. Jesus was not using Daniel’s expression of the “abomination of desolation,” as a symbol of an earthly power, but as a symbol of the sign that Christians needed to recognize.
当耶稣提着“先知但以理所讲个那行毁坏可憎个物”辰光，伊是在指明一个特定个“预兆”，是基督徒必须喺三重罗马当中各各认出个。异教罗马、教皇罗马搭现代罗马，全都逼迫上帝个子民。此种逼迫，喺预言当中，是以践踏圣所搭军旅来表明个。耶稣为此三段逼迫时期，各各赐下了关于该种逼迫将要临到个警告。当罗马权柄个“预兆”被安放喺圣所里向个辰光，逃离耶路撒冷个时候就已经到了。耶稣用但以理所讲个“那行毁坏可憎个物”，并弗是当作地上一个政权个象征，而是当作基督徒所需要认出个预兆个象征。
“Jesus declared to the listening disciples the judgments that were to fall upon apostate Israel, and especially the retributive vengeance that would come upon them for their rejection and crucifixion of the Messiah. Unmistakable signs would precede the awful climax. The dreaded hour would come suddenly and swiftly. And the Saviour warned His followers: ‘When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) then let them which be in Judea flee into the mountains.’ Matthew 24:15, 16; Luke 21:20, 21. When the idolatrous standards of the Romans should be set up in the holy ground, which extended some furlongs outside the city walls, then the followers of Christ were to find safety in flight. When the warning sign should be seen, those who would escape must make no delay. Throughout the land of Judea, as well as in Jerusalem itself, the signal for flight must be immediately obeyed. He who chanced to be upon the housetop must not go down into his house, even to save his most valued treasures. Those who were working in the fields or vineyards must not take time to return for the outer garment laid aside while they should be toiling in the heat of the day. They must not hesitate a moment, lest they be involved in the general destruction.” The Great Controversy, 25.
耶穌向聽伊講道个門徒宣告將欲臨到背道以色列个審判，尤其是因為𠊎拉拒絕並釘死彌賽亞，將欲臨到𠊎拉身上个報應與復仇。分明無誤个預兆，會先於彼可怖个結局出現。彼可驚个時辰會忽然迅速臨到。救主也警戒伊个跟從者：「所以，恁若看見先知但以理所講个『行毀壞可憎个』站在聖地，（讀這話个人，應當會意：）彼時，猶太地个人就應當逃到山裡去。」馬太福音 24:15, 16；路加福音 21:20, 21。當羅馬人拜偶像个軍旗豎立在聖地之上——這聖地是伸展到城牆外若干弗隆个地方——彼時，基督个跟從者就應當以逃遁尋著安全。警告个記號一出現，凡欲逃脫个人，一點也弗可遲延。全猶太地，以及耶路撒冷城內，逃走个信號都必須立刻順從。恰巧立在屋頂个人，弗可落到屋裡去，連為著救伊最寶貴个財物也弗可。正在田間抑是葡萄園裡做工个人，也弗可花工夫轉去取回伊拉在日頭炎熱之下勞動時脫放一邊个外衣。伊拉一刻也弗可遲疑，免得捲入普遍个毀滅之中。」《善惡之爭》，25。
In the passage Sister White identifies the “abomination of desolation,” as an “unmistakable sign,” that was represented by the “idolatrous standards of the Romans,” which they set “up in the holy ground” of the sanctuary. Jesus was not using the “abomination of desolation” to represent either power of pagan or papal Rome, but as a “sign.” When the “sign” was placed in the holy ground of the temple, the Christians were to flee from Jerusalem “lest they be involved in the general destruction.” Sister White goes further later on in the same passage and identifies that the prophecy of Christ that identified the destruction had more than one fulfillment.
㧟段經文裡，懷愛倫姊妹指出「行毀壞可憎个」乃是一个「分明無誤个記號」，伊是由「羅馬人拜偶像个旗號」所表明个；𡍲些旗號是佢拉設立「喺聖所个聖地」之中。耶穌使用「行毀壞可憎个」个時候，並弗是拿伊來表明異教羅馬抑或教皇羅馬任何一个權勢，乃是作為一个「記號」。當𡍲个「記號」設立喺聖殿个聖地裡向，基督徒就應當逃離耶路撒冷，「免得佢拉捲入普遍个毀滅之中」。懷愛倫姊妹喺同一段經文个後面還進一步指出，基督所講、指明毀滅个預言，並弗止一次應驗。
“The Saviour’s prophecy concerning the visitation of judgments upon Jerusalem is to have another fulfillment, of which that terrible desolation was but a faint shadow. In the fate of the chosen city we may behold the doom of a world that has rejected God’s mercy and trampled upon His law. Dark are the records of human misery that earth has witnessed during its long centuries of crime. The heart sickens, and the mind grows faint in contemplation. Terrible have been the results of rejecting the authority of Heaven. But a scene yet darker is presented in the revelations of the future. The records of the past,—the long procession of tumults, conflicts, and revolutions, the ‘battle of the warrior … with confused noise, and garments rolled in blood’ (Isaiah 9:5),—what are these, in contrast with the terrors of that day when the restraining Spirit of God shall be wholly withdrawn from the wicked, no longer to hold in check the outburst of human passion and satanic wrath! The world will then behold, as never before, the results of Satan’s rule.
「救主關於審判臨到耶路撒冷个預言，還要有一番應驗；彼一場可怖个荒涼，弗過是淡淡个影兒。從此蒙揀選个城个命運裡，𠲎伲可以看見一個拒絕上帝憐憫、踐踏伊律法之世界个結局。地上歷經漫長罪惡世代所見證个人間苦難，記錄是何等黑暗。思想及此，叫人心裡發病，精神衰微。拒絕天庭權柄个結果，誠然是可怖个；然而將來啟示所擺出个景象，還要更加黑暗。過去个記錄——長長个騷亂、爭戰與革命个行列，並「戰士在戰鬥中所穿戴个盔甲，並那滾在血中个衣服」（以賽亞書 9:5）——若拿來對照彼一日个恐怖，這一切又算得甚麼？到彼時，上帝个約束之靈要從惡人身上全然撤去，弗再攔阻人類情慾並撒但忿怒个爆發！到辰光，世界要看見撒但統治个結果，是從來弗曾看見過个。」
“But in that day, as in the time of Jerusalem’s destruction, God’s people will be delivered, everyone that shall be found written among the living. Isaiah 4:3. Christ has declared that He will come the second time to gather His faithful ones to Himself: ‘Then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory. And He shall send His angels with a great sound of a trumpet, and they shall gather together His elect from the four winds, from one end of heaven to the other.’ Matthew 24:30, 31. Then shall they that obey not the gospel be consumed with the spirit of His mouth and be destroyed with the brightness of His coming. 2 Thessalonians 2:8. Like Israel of old the wicked destroy themselves; they fall by their iniquity. By a life of sin, they have placed themselves so out of harmony with God, their natures have become so debased with evil, that the manifestation of His glory is to them a consuming fire.
“弗过，到该日，像耶路撒冷遭毁灭个辰光一样，上帝个子民要得着拯救，凡记在生命册浪个人侪要得救。以赛亚书 4:3。基督已经宣告伊要第二次来，聚集伊忠信个人归于伊自家：‘到辰光，地上万族侪要哀哭，佢拉要看见人子，有能力，有大荣耀，驾着天浪个云降临。伊要差遣伊个使者，用号筒个大声，向四方，从天这边到天那边，聚集伊个选民。’马太福音 24:30, 31。到辰光，弗顺从福音个人，要给伊口里个气灭绝，也要因伊降临个荣光而败亡。帖撒罗尼迦后书 2:8。恶人像古早个以色列人一样，自家毁灭自家；佢拉因自家个罪孽而倾倒。因为过犯罪恶个生活，佢拉已经把自家放到同上帝全然弗和谐个地步；佢拉个本性已经给邪恶败坏到介样个程度，以致伊荣耀个显现，对佢拉来讲，就是吞灭个烈火。”
“Let men beware lest they neglect the lesson conveyed to them in the words of Christ. As He warned His disciples of Jerusalem’s destruction, giving them a sign of the approaching ruin, that they might make their escape; so He has warned the world of the day of final destruction and has given them tokens of its approach, that all who will may flee from the wrath to come. Jesus declares: ‘There shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations.’ Luke 21:25; Matthew 24:29; Mark 13:24–26; Revelation 6:12–17. Those who behold these harbingers of His coming are to ‘know that it is near, even at the doors.’ Matthew 24:33. ‘Watch ye therefore,’ are His words of admonition. Mark 13:35. They that heed the warning shall not be left in darkness, that that day should overtake them unawares. But to them that will not watch, ‘the day of the Lord so cometh as a thief in the night.’ 1 Thessalonians 5:2–5.” The Great Controversy, 36, 37.
“願眾人謹防，弗要忽略基督言語當中所傳示俚個教訓。伊警戒伊个門徒耶路撒冷將要毀滅，並賜俚拉一個臨近敗亡个預兆，叫俚拉可以逃脫；照樣，伊也警戒世人末後毀滅个日子，並賜俚拉臨近个徵兆，叫凡願意个人都可以逃避將來个忿怒。耶穌宣告：『日頭、月亮、星辰要顯出異兆，地上列國也有困苦。』路加福音 21:25；馬太福音 24:29；馬可福音 13:24–26；啟示錄 6:12–17。凡看見伊降臨之先兆个人，總當『曉得伊近了，正在門口了。』馬太福音 24:33。『所以儂拉著儆醒，』此乃伊勸戒个話。馬可福音 13:35。凡留心警告个人，弗會撥留在黑暗裡，叫彼日臨到俚拉身上，像出其不意一樣。但對於弗肯儆醒个人，『主个日子來到，好像夜裡个賊一樣。』帖撒羅尼迦前書 5:2–5。”《善惡之爭》，36、37。
When Sister White wrote these words there was still to be a future fulfillment of the destruction of Jerusalem. The retributive judgment that is carried out against modern Rome (the dragon, the beast and the false prophet), at the end of the world represents the final fall of spiritual Babylon, but spiritual Babylon (the papacy) already fell once in 1798. The destruction of Jerusalem represents God’s retributive judgment upon an apostate church.
怀爱伦姊妹写下这些话个辰光，耶路撒冷个毁灭仍旧还有将来进一步个应验。到世界末了，施行勒现代罗马（龙、兽搭假先知）身浪向个报应审判，乃表明属灵巴比伦个最终倾倒；不过属灵巴比伦（教皇制）早已于1798年倒塌过一趟。耶路撒冷个毁灭，表明上帝向一个背道教会所施行个报应审判。
The destruction of Jerusalem in the three and a half years from 66 AD to 70 AD typifies the destruction of God’s retributive judgment at the end of the world that is brought upon modern Rome (the dragon, the beast and the false prophet). The siege and destruction of Jerusalem, which was accomplished by paganism from 66 AD unto 70 AD, lasted exactly three and a half years.
自公元66年到70年个三年半里向，耶路撒冷个毁灭，预表世界末了临到现代罗马（龙、兽并假先知）身浪个上帝报应性审判所施行个毁灭。自公元66年起到70年止，耶路撒冷所受异教势力个围困并毁灭，恰恰经历了整整三年半。
The siege and destruction of spiritual Jerusalem which was accomplished by papalism lasted three and a half prophetic years, from 538 unto 1798. Those two illustrations typify the siege and destruction of Jerusalem in the “hour” of the Sunday law crisis that is brought about by modern Rome. The last of the three destructions of Jerusalem is reversed, as represented in the book of Daniel.
教皇制所成就个屬靈耶路撒冷个圍困搭毀滅，延續了三年半个預言年，自538年直到1798年。迭兩個表號，乃係預表現代羅馬所帶來之星期日法危機「時辰」當中，耶路撒冷个圍困搭毀滅。耶路撒冷三次毀滅當中末一次，照《但以理書》所表明者，係被逆轉个。
The book of Daniel begins with Babylon conquering and destroying Jerusalem and it ends with Babylon’s destruction and Jerusalem’s victory. In each of the three battles, there was a sign given to Christians that informed them to flee from the coming warfare. In AD 66, it was when the armies of pagan Rome placed their standards (their battle flags) in the sacred ground of the sanctuary. In the year 538, it was when the “man of sin” was revealed, sitting in the temple of God (the Christian church), showing himself that he was God, when he passed a Sunday law at the Counsel of Orleans in that year. Sunday enforcement is what the papacy identifies as the proof of their authority over the Christian world, for they argue (correctly) that there is no support for Sunday worship in God’s Word, and the fact that they instituted Sunday as the day of worship in Christianity is proof that the authority of their pagan traditions and customs are above the Bible.
《但以理书》起首于巴比伦征服并毁坏耶路撒冷，终结于巴比伦个毁灭搭耶路撒冷个得胜。三场争战当中，每一场侪有一只赐拨基督徒个预兆，叫伊拉晓得着要逃离将来到个战祸。主后六十六年，是外邦罗马个军队把伊拉个军旗（伊拉个战旗）竖立勒圣所个圣地个辰光。公元五三八年，是“罪恶个人”显明出来，坐勒上帝个殿里（就是基督教会），自称是上帝；也就是伊勒该年奥尔良会议通过礼拜日法律个辰光。强制守礼拜日，就是教皇制度所认定、作为伊拉对整个基督教世界拥有权柄个凭据；因为伊拉主张（而且讲得对），上帝个圣言里并呒没对礼拜日崇拜个支持；而礼拜日作为基督教敬拜之日，乃是伊拉所设立个，这事实本身就证明，伊拉那些源自外邦个传统搭风俗个权威，是高过《圣经》个。
In the year 538, Christians were to separate from the Roman church, not simply because it was not truly a Christian church, but also because the sign of papal authority had been placed in the sacred grounds of God’s church. Sister White identifies the separation process of that history that began the period when God’s church fled into the wilderness for twelve hundred and sixty years.
公元五三八年，基督徒应当同罗马教会分开；弗单因为该会并非真正个基督教会，也因为教皇权柄个记号已经设立勒上帝教会个圣所之内。怀姊妹指出了该段历史当中个分离过程；正是该过程开始了上帝教会逃入旷野一千二百六十年个时期。
“But there is no union between the Prince of light and the prince of darkness, and there can be no union between their followers. When Christians consented to unite with those who were but half converted from paganism, they entered upon a path which led further and further from the truth. Satan exulted that he had succeeded in deceiving so large a number of the followers of Christ. He then brought his power to bear more fully upon these, and inspired them to persecute those who remained true to God. None understood so well how to oppose the true Christian faith as did those who had once been its defenders; and these apostate Christians, uniting with their half-pagan companions, directed their warfare against the most essential features of the doctrines of Christ.
“但是光明个君王搭黑暗个君王并无联合，伊拉个跟从者之间也弗可能有联合。当基督徒应允搭那些不过从异教当中半途归化个人联合辰光，伊拉就踏上了一条路，越走越离开真理。撒但因其成功迷惑了如此之多基督个跟从者，便大大欢喜。随后伊就更加充分地运用其权势来影响这些人，并激动伊拉去逼迫那些仍旧忠于上帝个人。从前曾经做过真基督教信仰捍卫者个人，没有一个人比伊拉更懂得怎样反对这真正个基督教信仰；而这些背道个基督徒，联合伊拉那些半异教个同伴，将伊拉个争战锋芒指向基督教义当中最根本个要点。”
“It required a desperate struggle for those who would be faithful to stand firm against the deceptions and abominations which were disguised in sacerdotal garments and introduced into the church. The Bible was not accepted as the standard of faith. The doctrine of religious freedom was termed heresy, and its upholders were hated and proscribed.
對於凡欲守忠信個人來講，若要堅定站立，抵擋那班披著祭司袍、混入教會個欺騙同可憎之事，就必須經過一場絕望個奮鬥。聖經並弗曾受接納作信仰個準則。宗教自由個道理被稱做異端，而擁護伊個人便受人憎恨，亦遭禁絕。
“After a long and severe conflict, the faithful few decided to dissolve all union with the apostate church if she still refused to free herself from falsehood and idolatry. They saw that separation was an absolute necessity if they would obey the word of God. They dared not tolerate errors fatal to their own souls, and set an example which would imperil the faith of their children and children’s children. To secure peace and unity they were ready to make any concession consistent with fidelity to God; but they felt that even peace would be too dearly purchased at the sacrifice of principle. If unity could be secured only by the compromise of truth and righteousness, then let there be difference, and even war.” The Great Controversy, 45.
「經過一場長久而嚴酷个爭戰之後，忠信个少數人決意，同背道个教會斷絕一切聯合；若伊仍舊拒絕使自家脫離謬妄同偶像崇拜。伊拉看見，若要順從上帝个話，分離乃是絕對个必要。伊拉弗敢容忍對自家靈魂致命个錯謬，也弗肯立下一个榜樣，致使伊拉个子孫後代个信仰陷於危殆。為着保全和平同合一，凡與忠於上帝相合个讓步，伊拉都願意去做；然而伊拉覺得，若犧牲原則來換取和平，連和平本身也要付出過於高昂个代價。若合一惟有藉着犧牲真理同公義个妥協方能得着，咁就寧可有分歧，甚至有爭戰。」《善惡之爭》，45。
We will continue these thoughts in the next article.
阿拉會勒下篇文章裡向繼續講述這些思想。
“Eternity stretches before us. The curtain is about to be lifted. We who occupy this solemn, responsible position, what are we doing, what are we thinking about, that we cling to our selfish love of ease, while souls are perishing around us? Have our hearts become utterly callous? Cannot we feel or understand that we have a work to do for the salvation of others? Brethren, are you of the class who having eyes see not, and having ears hear not? Is it in vain that God has given you a knowledge of His will? Is it in vain that He has sent you warning after warning? Do you believe the declarations of eternal truth concerning what is about to come upon the earth, do you believe that God’s judgments are hanging over the people, and can you still sit at ease, indolent, careless, pleasure loving?
「永世擺勒我伲面前伸展開去。帷幕快要掀起來了。我伲佔勒呢個莊嚴、有責任个地位个人，究竟勒做啥，勒想啥，竟然死死抱住自家自私、貪安逸个心，而四圍个靈魂卻勒滅亡？我伲个心敢是已經變到全然麻木了麼？我伲敢是感覺弗到，也明白弗到，我伲有一項工夫要為別人个得救去做麼？弟兄們，儂是弗是屬於那一班有眼看弗見、有耳聽弗見个人？上帝將伊旨意个知識賜畀儂，敢是徒然个麼？伊一再一再差遣警告畀儂，敢是徒然个麼？關於將要臨到地上个事，永恆真理所宣告个話，儂信弗信？儂信弗信上帝个審判正懸勒眾民頭頂浪，而儂還能安安逸逸坐勒嗰處，懶惰、疏忽、貪愛宴樂麼？」
“It is no time now for God’s people to be fixing their affections or laying up their treasure in the world. The time is not far distant, when, like the early disciples, we shall be forced to seek a refuge in desolate and solitary places. As the siege of Jerusalem by the Roman armies was the signal for flight to the Judean Christians, so the assumption of power on the part of our nation in the decree enforcing the papal sabbath will be a warning to us. It will then be time to leave the large cities, preparatory to leaving the smaller ones for retired homes in secluded places among the mountains. And now, instead of seeking expensive dwellings here, we should be preparing to move to a better country, even a heavenly. Instead of spending our means in self-gratification, we should be studying to economize. Every talent lent of God should be used to His glory in giving the warning to the world. God has a work for His colaborers to do in the cities. Our missions must be sustained; new missions must be opened. To carry forward this work successfully will require no small outlay. Houses of worship are needed, where the people may be invited to hear the truths for this time. For this very purpose, God has entrusted a capital to His stewards. Let not your property be tied up in worldly enterprises, so that this work shall be hindered. Get your means where you can handle it for the benefit of the cause of God. Send your treasures before you into heaven.” Testimonies, volume 5, 464.
“目下勿是上帝子民安顿自家个情爱，抑或把伊拉个财宝积存在世界浪向个辰光。辰光勿远了；到辰光，像早期个门徒一样，阿拉必要被迫去荒凉僻静之地寻求避难所。正如罗马军队围困耶路撒冷，是给犹太地个基督徒一个逃遁个信号；照样，阿拉个国家借着强制奉行教皇安息日个法令来掌握权柄，也要成为给阿拉个警告。到该辰光，就该离开大城市，预备后来再离开较小个城镇，到山间隐僻之处个幽静居所去。现今，阿拉勿应当寻求此地昂贵个住宅，倒应当预备迁往一个更美个家乡，就是天上个家乡。阿拉勿应当把资财耗费于自我享乐，倒应当学习节用。凡上帝所借给个各样才干，总要用来荣耀伊，借此向世界发出警告。上帝有工作交托伊个同工去城市里做。阿拉个布道所必须维持；新个布道所也必须开设。要成功推进该项工作，所需个开销断非细小。需要有敬拜个会堂，好叫百姓受邀请来听这时代个真理。为着正是该个目的，上帝已把资本托付给伊个管家。勿要叫侬个产业缚牢于属世个营生里，致使该项工作受阻。要把侬个资财取到侬能够经管、能够为上帝圣工效力个所在。把侬个财宝先差到天浪向去。”《证言》卷五，464。