The vision of Daniel chapter eleven, is the main point of reference for all the visions of Bible prophecy, and the vision of chapter eleven is established by the symbol of Rome.
但以理書第十一章嘅異象，乃係一切聖經預言異象嘅主要參照點，而第十一章嘅異象，乃藉着羅馬呢個表號而被確立。
And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.
當那些時候，必有許多人起來攻擊南方王；你民中嘅強暴人也必自高自大，要應驗那異象，然而他們必跌倒。Daniel 11:14.
Jones addresses the previous verse as follows:
瓊斯就前一節經文作如下論述：
“When the Amorites had filled up the measure of their iniquity, their place was given to Israel, the people of God. When Israel, following the way of the heathen, filled also the cup of iniquity, God brought up the kingdom of Babylon, and took all away. When Babylon had filled up the cup of its iniquity, the power was transferred to Persia. And when the angel was turned away by the wickedness of the Persians, then the prince of Grecia comes in and sweeps it away.”
「當亞摩利人嘅罪孽滿盈之時，佢哋嘅地位就賜咗畀以色列，即神嘅子民。當以色列跟從外邦人嘅道路，亦都斟滿咗罪孽之杯，神就興起巴比倫王國，將一切都奪去。當巴比倫盛滿咗佢罪孽之杯時，權柄就轉移畀波斯。及至因波斯人嘅邪惡，天使轉身離去，希臘嘅君王就進來，將之掃除淨盡。」
“And how long was the power of Grecia to continue? When was it to be broken? ‘When the transgressors were come to the full.’ That nation stands until it has filled up the measure of its iniquity, and then the power is transferred to another kingdom. That power to which it was transferred was the Roman, as we learn from Daniel 11:14. ‘And in those times there shall many stand up against the king of the south; also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall.’ This nation is pointed out as a nation of robbers—the children of robbers, as says the margin of the text.
「咁希臘嘅權勢要延續幾耐呢？佢幾時要被打破呢？『當悖逆之人惡貫滿盈嘅時候。』嗰個國家會一直存立，直到佢罪孽嘅分量滿咗，然後權勢就轉移到另一個國度。照但以理書 11:14 所顯示，嗰個承接咗呢權勢嘅，乃係羅馬。『當嗰些日子，必有多人起來攻擊南方王；你民中嘅強暴人也必自高自大，為要應驗那異象，佢哋卻要敗亡。』呢個國家被指出係一個強盜之國——正如經文旁註所講，係強盜之子。」
“These are the ones to whom the kingdom is now given, and what for?—‘The children of robbers shall exalt themselves to establish the vision.’ When this nation comes upon the scene, then there enters that which establishes the vision, that which is one great object of the vision, the one chief landmark in the line of vision which God has given through the prophets for all time.” A. T. Jones, The Columbian Year and the Meaning of the Four Centuries, 6.
「如今，國度正是賜給這些人的；而為的是甚麼呢？——『強暴之子必自高自大，為要應驗異象。』當這國一登上歷史舞台，便有那建立異象的事進入其間；那乃是異象中一個重大的對象，是神藉眾先知為歷世歷代所賜之異象脈絡中的首要地標。」A. T. Jones, The Columbian Year and the Meaning of the Four Centuries, 6.
Jones says when the Roman power “comes upon the scene, then there enters that which establishes the” … “line of vision which God has given through the prophets for all time.” In Miller’s history the Protestants taught, as Laodicea Adventism now does, that the robbers of thy people represent Antiochus Epiphanes, a Seleucid king who ruled from 175 to 164 BC. He was a member of the Seleucid dynasty, which was one of the Greek successor states which came out of the breakup of Alexander the Great’s empire. The disagreement over this issue was so specific in Millerite history, that the identification of Antiochus Epiphanes is represented upon the 1843 pioneer chart.
Jones 說，當羅馬勢力「登上歷史舞台之時，便有那確立了」……「上帝藉眾先知賜下、歷世歷代之異象脈絡」的事物進入其中。於 Miller 的歷史中，新教徒所教導的，正如現今老底嘉復臨主義所主張的一樣，就是「你民中的強暴人」乃是指 Antiochus Epiphanes——一位於主前 175 至 164 年在位的西流基王。此人屬於西流基王朝；該王朝乃亞歷山大大帝帝國分裂之後所產生的希臘繼承國之一。關於此一問題的分歧，在 Millerite 歷史中具體而明確，以致對 Antiochus Epiphanes 的此一認定，竟被呈現在 1843 年先驅圖表之上。
The reference to Antiochus on the chart represents the only reference to something that is not found in God’s prophetic Word. It is there to refute the false teachings of the Protestants of that period, which is now the false teaching of Laodicean Adventism. Whether William Miller understood the depth of importance in understanding that Rome is the earthly power that establishes the “line of vision which God has given through the prophets for all time,” is doubtful, but it was clear enough to soundly defend the fact that Rome establishes the vision.
圖表上對安提阿古的提及，乃是唯一一項並非見於上帝先知性話語之中的提及。此項列於其上，乃是為要駁斥當時更正教徒的錯誤教訓；而這錯誤教訓如今正是老底嘉復臨信徒的錯誤教訓。威廉·米勒是否明白，認識羅馬乃是那建立「上帝藉眾先知賜下、歷世歷代之異象線」之地上權勢，這一點具有何等深遠的重要性，實屬可疑；然而，有一點已經足夠清楚，就是他能夠有力地維護這一事實：乃是羅馬建立了這異象。
Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 28:14.
冇異象，民就放肆；惟遵守律法的，便為有福。箴言 28:14。
Solomon recorded that where there is no vision, the people perish, and the Hebrew word “vision,” in verse fourteen is the same as in Solomon’s proverb. The vision is a life-or-death proposition, and the “vision” is established by the symbol of Rome. The word “vision” in verse fourteen, is the same word for vision in Habakkuk, chapter two.
所羅門記載道，無異象，民就滅亡；而第十四節中「異象」一詞，在希伯來文中，與所羅門箴言中的用字相同。這異象乃是關乎生死存亡之事，而這「異象」乃藉着羅馬的象徵而確立。第十四節中的「異象」一詞，也就是《哈巴谷書》第二章所用「異象」的同一個字。
I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Habakkuk 2:1–3.
我要站喺我嘅守望所，立喺營樓之上，觀看祂要對我說甚麼，我因受責備該怎樣回答。耶和華回答我說：「將這默示寫明，刻在版上，使讀的人可以奔跑。因為這默示有一定的日期，到了末期必然顯明，並不虛謊；雖然遲延，還要等候；因為必然臨到，決不遲延。」哈巴谷書 2:1–3。
The word “reproved” in verse one, means “argued with”. William Miller was the watchman that was set upon the tower in the history of the movement of the first and second angels, and when in prophetic symbolism he asked what he should answer in the debate of his history, he was told to write the vision, which is established by the symbol of Rome. In agreement with this fact, when the Millerites produced the 1843 pioneer chart in fulfillment of these three verses of Habakkuk, they gave reference to the very heart of the debate they engaged in. They no doubt, did not understand that their referencing to the foolish argument that Antiochus Epiphanes was the power who established the vision represents the debate of Habakkuk chapter two, but Sister White said that chart was “directed by the hand of the Lord, and should not be altered,” so the reference to the debate on the chart was from God’s hand.
第一節入面「reproved」一詞，意思即係「爭辯」。喺第一位同第二位天使信息之運動嘅歷史當中，William Miller 就係被設立喺樓臺上嘅守望者；而當佢喺預言性象徵之中問到，喺佢歷史上呢場辯論入面，佢應當如何回答嘅時候，佢就被吩咐要將呢個異象寫明；而呢個異象，係由羅馬呢個象徵所確立嘅。與呢個事實一致，當米勒派應驗哈巴谷書呢三節經文而製作 1843 年先驅圖表之時，佢哋所引用嘅，正正就係佢哋所參與之辯論嘅核心。毫無疑問，佢哋當時並唔明白，佢哋喺圖表上提到嗰個愚妄嘅論點——即係 Antiochus Epiphanes 乃係確立呢個異象之權勢——其實正係代表哈巴谷書第二章嘅辯論；但 White 姊妹曾經話過，嗰張圖表乃係「由主嘅手所指引，唔應該被更改」，因此，圖表上對呢場辯論嘅提述，乃係出於上帝嘅手。
The Millerites came to correctly understand that the first disappointment on April 19, 1844 initiated the tarrying time, referenced by Habakkuk and also Matthew’s parable of the ten virgins. They also came to understand that those two prophecies were directly connected with Ezekiel chapter twelve, where Ezekiel identifies a period of time where the effect of every vision will occur. That word “vision”, is the same Hebrew word we are now considering. This is why Jones is correct when he states, “When” Rome “comes upon the scene, then there enters that which establishes the vision, that which is one great object of the vision, the one chief landmark in the line of vision which God has given through the prophets for all time.” Rome establishes the entire vision of God’s prophetic Word, and more specifically it is Rome that the entire structure of chapter eleven is built upon.
米勒派後來正確地明白到，1844年4月19日第一次失望，啟動了哈巴谷以及馬太所記十個童女比喻中所提及的延遲時期。他們亦明白，這兩個預言都與以西結書第十二章有直接關聯；在那裏，以西結指出一段時期，在其中每一個異象的效驗都要出現。那「異象」一詞，正是我們現正考察的同一個希伯來字。因此，當瓊斯說：「當」羅馬「登場之時，那建立異象之事便進入其中；那乃是異象的一個重大目標，是神藉眾先知為萬世所賜下之異象路線中一個首要的界標。」他這樣說是正確的。羅馬建立了神預言之道的整個異象；更具體而言，第十一章的整體結構，乃是建立在羅馬之上。
When Sister White refers to the final fulfillment of chapter eleven of Daniel and states that “much of the history that has taken place in fulfillment of this prophecy will be repeated,” she is identifying that the histories of chapter eleven that had already been fulfilled typified the final verses of Daniel chapter eleven. The subject of the final verses of chapter eleven is the king of the north, who there represents modern Rome. Therefore, the histories of Daniel chapter eleven, that are repeated, are histories that represent Rome.
當懷愛倫姊妹提到但以理書第十一章最後嘅應驗，並指出「呢個預言喺應驗中所發生嘅好多歷史，將會重演」時，佢係表明，第十一章中那些已經應驗咗嘅歷史，乃係預表但以理書第十一章最後幾節。第十一章最後幾節嘅主題，乃係北方王，而佢喺嗰度所代表嘅，係現代羅馬。因此，但以理書第十一章中將會重演嘅歷史，乃係代表羅馬嘅歷史。
In the last six verses of chapter eleven modern Rome (the king of the north), conquers three geographical powers. In verse forty he conquers the king of the south (the former Soviet Union in 1989), the glorious land (the United States at the soon coming Sunday law), and Egypt (the entire world as represented by the United Nations.) In Daniel eleven pagan Rome is represented as conquering three geographical powers in order to capture the then-known world, and then papal Rome is represented as conquering three geographical powers in order to capture the earth.
喺第十一章最後六節入面，現代羅馬（北方王）征服咗三個地理勢力。喺第四十節，佢征服咗南方王（即一九八九年嘅前蘇聯）、榮美之地（即將來臨之《星期日法》之時嘅美國），以及埃及（由聯合國所代表之全世界）。喺但以理書第十一章入面，異教羅馬被描繪為藉住征服三個地理勢力，以奪取當時所知之世界；其後，教皇羅馬亦被描繪為藉住征服三個地理勢力，以奪取全地。
Pagan Rome is first mentioned in the chapter in verse fourteen, in order to identify it as the symbol that establishes the vision, but its rise to power is not addressed until verse sixteen. Alexander the Great’s kingdom was divided into four parts in fulfillment of God’s prophetic Word, but those four parts quickly consolidated into two primary antagonists that are identified as either the king of the south or the king of the north in the prophetic narrative that continues to the conclusion of the chapter. In verse fourteen the rising power of Rome is mentioned as the power that would establish the vision, but the subjects that are being addressed are the struggles between the remnants of Alexander’s kingdom as represented by the kings of the north and the south.
異教羅馬首先喺本章第十四節被提及，為要表明佢就係確立呢個異象嘅象徵；但直到第十六節，先至論到佢權勢嘅興起。亞歷山大大帝嘅國度照住上帝預言之道嘅應驗，被分為四部分；然而，呢四部分好快就合併成為兩個主要對敵勢力，喺一直延續到本章結尾嘅預言敘述當中，被指明為南方王或者北方王。喺第十四節，羅馬興起嘅勢力被提及為嗰個要確立異象嘅權勢；但當時所論述嘅主題，乃係亞歷山大國度餘存部分之間嘅爭戰，即由北方王同南方王所代表者。
In verse fifteen, those two kings are still engaged in their struggle, and the king of the north is prevailing. But in verse sixteen Rome arrives and the verse says, “But he that cometh against him,” meaning that when Rome comes against the northern king who has just been prevailing over the southern king, the king of the north will be unable to stand against Rome. Rome prevails, and in verse sixteen, Rome was also to stand in the glorious land of Judah. In verse seventeen Rome shall “set his face to enter with the strength of his whole kingdom.” He took the northern king who was unable to stand before him, then he took Judah, then he entered into Egypt.
喺第十五節，嗰兩個王仍然喺佢哋嘅爭戰之中，而北方王正佔上風。但到第十六節，羅馬來到，經文話：「惟有來攻擊他嘅」，意思即係，當羅馬前來攻擊嗰位啱啱勝過南方王嘅北方王之時，北方王將不能喺羅馬面前站立得住。羅馬得勝，而且喺第十六節，羅馬亦要站喺猶大嘅榮美之地。到第十七節，羅馬要「定意用全國之力而入」。佢先制服咗嗰位不能喺自己面前站立得住嘅北方王，跟住奪取猶大，然後再進入埃及。
And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. So the king of the north shall come, and cast up a mount, and take the most fenced cities: and the arms of the south shall not withstand, neither his chosen people, neither shall there be any strength to withstand. But he that cometh against him shall do according to his own will, and none shall stand before him: and he shall stand in the glorious land, which by his hand shall be consumed. He shall also set his face to enter with the strength of his whole kingdom, and upright ones with him; thus shall he do: and he shall give him the daughter of women, corrupting her: but she shall not stand on his side, neither be for him. Daniel 11:14–17.
當那些時候，必有許多人起來攻擊南方王；你民中嘅強暴人也必自高自大，要應驗那異象，然而他們必致敗亡。於是北方王必來，築壘攻取堅固城；南方的兵力必不能抵擋，連他所揀選的民也無力抵擋。那來攻擊他的，必任意而行，無人在他面前站立得住；他必站在那榮美之地，這地必藉他手被毀滅。他又必定意率領全國之力而來，正直人與他同來；他必如此行，又必將婦女中之女兒給他，要敗壞她；只是這女子必不站在他那一邊，也不歸於他。Daniel 11:14–17.
The conquering illustrated in these verses is a fulfillment of Daniel chapter eight.
呢幾節經文所描繪嘅得勝，乃係但以理書第八章嘅應驗。
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. Daniel 8:9.
其中一角之中又長出一個小角；這角漸漸強大，向南、向東，並向榮美之地擴張。Daniel 8:9.
The little horn of verse nine is pagan Rome, and verse nine identifies, in agreement with verses fourteen through seventeen of chapter eleven, that pagan Rome would conquer three geographical entities as it took control of the world. Those entities were the south (Egypt), the east (Syria, the king of the north) and the pleasant land (Judah). The history of verses sixteen and seventeen are typifying the historical three-step conquering of modern Rome in verses forty through forty-three, for as Sister White stated, “Much of the history that has taken place in fulfillment of this prophecy will be repeated.”
第九節所講嘅小角就係異教羅馬；而第九節同第十一章第十四至十七節一致，指出異教羅馬喺掌控世界嘅過程中，將會征服三個地理實體。呢啲實體就係南方（埃及）、東方（敘利亞，即北方王），以及榮美之地（猶大）。第十六同十七節嘅歷史，乃係預表第四十至四十三節中現代羅馬喺歷史上分三步驟進行征服，因為懷愛倫姊妹曾指出：「呢個預言應驗之中所發生嘅許多歷史，將會重演。」
“Although Egypt could not stand before Antiochus, the king of the north, Antiochus could not stand before the Romans, who now came against him. No kingdoms were longer able to resist this rising power. Syria was conquered, and added to the Roman empire, when Pompey, BC 65, deprived Antiochus Asiaticus of his possessions, and reduced Syria to a Roman province.
「雖然埃及不能抵擋北方王安提阿古，但安提阿古亦不能抵擋如今前來攻擊他嘅羅馬人。再冇任何國度能夠抗拒呢股興起中嘅勢力。當主前65年龐培奪去安提阿古·亞細亞提古斯嘅領土，並將敘利亞降為羅馬一個行省之時，敘利亞就被征服，並併入羅馬帝國。」
“The same power was also to stand in the Holy Land, and consume it. Rome became connected with the people of God, the Jews, by alliance, BC 162, from which date it holds a prominent place in the prophetic calendar. It did not, however, acquire jurisdiction over Judea by actual conquest till BC 63; and then in the following manner.
「同一個權勢亦將要立於聖地，並將其吞滅。羅馬於主前162年藉着結盟而與上帝的子民——猶太人——建立聯繫；自此日期起，它就在預言的年代表上佔據顯著的位置。然而，它直到主前63年，才藉着實際征服而取得對猶太地的統治權；其經過如下。」
“On Pompey’s return from his expedition against Mithridates, king of Pontus, two competitors, Hyrcanus and Aristobulus, were struggling for the crown of Judea. Their cause came before Pompey, who soon perceived the injustice of the claims of Aristobulus, but wished to defer decision in the matter till after his long-desired expedition into Arabia, promising then to return, and settle their affairs as should seem just and proper. Aristobulus, fathoming Pompey’s real sentiments, hastened back to Judea, armed his subjects, and prepared for a vigorous defense, determined, at all hazards, to keep the crown, which he foresaw would be adjudicated to another. Pompey closely followed the fugitive. As he approached Jerusalem, Aristobulus, beginning to repent of his course, came out to meet him, and endeavored to accommodate matters by promising entire submission and large sums of money. Pompey, accepting this offer, sent Gabinius, at the head of a detachment of soldiers, to receive the money. But when that lieutenant-general arrived at Jerusalem, he found the gates shut against him, and was told from the top of the walls that the city would not stand to the agreement.
當龐培自討伐本都王米特里達梯之役歸來之時，猶太地有兩個爭位者，希爾卡努斯與亞里斯多布魯斯，正為王位互相爭鬥。他們的案件呈到龐培面前；龐培很快便看出亞里斯多布魯斯所主張之不公，然而他希望把此事之裁決延後，待他完成那久已渴望進兵阿拉伯之遠征之後，再行返回，按他所認為公正合宜者，處理他們的事務。亞里斯多布魯斯洞悉龐培真正的心意，便急速返回猶太地，武裝其臣民，並準備作強力防禦，決意無論付上何等代價，都要保住那頂他預見將要判歸他人之冠冕。龐培緊追此逃亡者不捨。及至他臨近耶路撒冷，亞里斯多布魯斯開始為自己的行徑後悔，便出來迎接他，並試圖藉着應許完全降服及交出巨額金錢而求得和解。龐培接納了這個提議，遂差遣加比紐斯率領一隊士兵前去收取那筆款項。但當那位副將抵達耶路撒冷時，卻發現城門向他緊閉，又有人從城牆上告訴他，說那城決不履行該項協議。
“Pompey, not to be deceived in this way with impunity, put Aristobulus, whom he had retained with him, in irons, and immediately marched against Jerusalem with his whole army. The partisans of Aristobulus were for defending the place; those of Hyrcanus, for opening the gates. The latter being in the majority, and prevailing, Pompey was given free entrance into the city. Whereupon the adherents of Aristobulus retired to the mountain of the temple, as fully determined to defend that place as Pompey was to reduce it. At the end of three months a breach was made in the wall sufficient for an assault, and the place was carried at the point of the sword. In the terrible slaughter that ensued, twelve thousand persons were slain. It was an affecting sight, observes the historian, to see the priests, engaged at the time in divine service, with calm hand and steady purpose pursue their accustomed work, apparently unconscious of the wild tumult, though all around them their friends were given to the slaughter, and though often their own blood mingled with that of their sacrifices.
「龐培為免喺呢件事上受人欺瞞而不加懲治，便將他所扣留在身邊的亞里斯多布魯斯上了鐐銬，隨即率領全軍進攻耶路撒冷。亞里斯多布魯斯一派主張守城；希爾卡努斯一派則主張開門納降。後者既佔多數，又得勢，龐培便獲准自由進入城中。於是，亞里斯多布魯斯的黨羽退守聖殿山，下定決心保衛那地方，正如龐培決意將之攻取一樣。至三個月之末，城牆被攻破了一個足以發動突擊的缺口，那地方便在刀劍之下被攻陷。其後所發生的可怕屠殺之中，共有一萬二千人被殺。史家說，那真是一幕令人痛心的景象：祭司當時正忙於神聖的事奉，卻仍然手不慌、志不移，照常履行他們慣常的職事，彷彿全然不覺四周狂暴的喧鬧；雖然他們的親友就在他們周圍被交付殺戮，且他們自己的血也往往與祭物的血混和。」
“Having put an end to the war, Pompey demolished the walls of Jerusalem, transferred several cities from the jurisdiction of Judea to that of Syria, and imposed tribute on the Jews. Thus for the first time was Jerusalem placed by conquest in the hands of that power which was to hold the ‘glorious land’ in its iron grasp till it had utterly consumed it.
「平息咗戰事之後，龐培拆毀耶路撒冷嘅城牆，將幾座城市由猶太地嘅管轄之下轉歸敘利亞管轄，又向猶太人徵收貢賦。於是，耶路撒冷第一次因着征服而落喺嗰個勢力手中；呢個勢力要以佢鐵一般嘅掌握緊握住『榮美之地』，直到將其全然吞滅。」
“‘VERSE 17. He shall also set his face to enter with the strength of his whole kingdom, and upright ones with him; thus shall he do: and he shall give him the daughter of women, corrupting her: but she shall not stand on his side, neither be for him.’
「第17節：『他必定意要憑着全國之力進入，又有正直的人與他同去；他必如此行：他要將婦女中的女子給他，為要敗壞她；但她卻不站在他那一邊，也不歸於他。』」
“Bishop Newton furnishes another reading for this verse, which seems more clearly to express the sense, as follows: ‘He shall also set his face to enter by force the whole kingdom.’ Verse 16 brought us down to the conquest of Syria and Judea by the Romans. Rome had previously conquered Macedon and Thrace. Egypt was now all that remained of the ‘whole kingdom’ of Alexander, not brought into subjection to the Roman power, which power now set its face to enter by force into that country.” Uriah Smith, Daniel and the Revelation, 258–260.
「牛頓主教為呢一節提出另一種譯法，似乎更清楚表達其意思，如下：『他亦必定意圖以武力進入全國。』第16節已將我哋帶到羅馬人征服敘利亞同猶太地嘅事。羅馬先前已經征服咗馬其頓同色雷斯。此時，埃及乃亞歷山大『全國』之中唯一尚未被置於羅馬權勢之下嘅部分；而呢個權勢如今已定意要以武力進入嗰個國家。」Uriah Smith, Daniel and the Revelation, 258–260.
We have already noted, more than once in these articles, how verse thirty and thirty-one of Daniel eleven align with verses forty and forty-one, and the history of verses thirty and thirty-one also aligns with the plucking up of three horns.
我哋喺呢啲文章裏面，已經唔止一次指出，但以理書十一章第三十同第三十一節，點樣同第四十同第四十一節彼此對應；而第三十同第三十一節嘅歷史，亦都同拔起三角嘅事互相對應。
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. … And of the ten horns that were in his head, and of the other which came up, and before whom three fell; even of that horn that had eyes, and a mouth that spake very great things, whose look was more stout than his fellows. Daniel 7:8, 20.
我留意觀看那些角，見其中又長起了一個小角；在這角以前，先前的角中有三角連根被拔出來；看哪，這角有眼，好像人的眼，又有口，說誇大的話。……論到他頭上那十角，並那另長起來的一角，就是在這角以前有三角倒下的；這角有眼，有口說極其誇大的話，形狀比他的同類更為強橫。但以理書 7:8, 20。
Just as Daniel chapter eight, verse nine, represents the three geographical areas of conquering that established pagan Rome on the throne, so too, the plucking up of the horns (representing the Heruli, Ostrogoths and Vandals) represented the three geographical areas of conquering that established papal Rome on the throne. Both those histories align with verses forty to forty-three of Daniel eleven, and the plucking up of the three horns aligns with the history of verses thirty and thirty-one.
正如但以理書第八章第九節所代表嘅三個征服地域，使異教羅馬得以立於王位之上；照樣，拔起諸角（即代表赫魯利人、東哥德人同汪達爾人）亦代表咗三個征服地域，使教皇羅馬得以立於王位之上。呢兩段歷史都與但以理書第十一章第四十至四十三節相吻合，而拔起三角亦與第三十及三十一節嘅歷史相吻合。
“‘VERSE 8. 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.’
「第8節：『我留心觀看那些角，看哪，在牠們中間又長起另一個小角；在這角前面，先前的角中有三個被連根拔起；看哪，這角有眼，好像人的眼，又有口說誇大的話。』」
“Daniel considered the horns. Indications of a strange movement appeared among them. A little horn (at first little, but afterward more stout than its fellows) thrust itself up among them. It was not content quietly to find a place of its own, and fill it; it must thrust aside some of the others, and usurp their places. Three kingdoms were plucked up before it. This little horn, as we shall have occasion to notice more fully hereafter, was the papacy. The three horns plucked up before it were the Heruli, the Ostrogoths, and the Vandals. And the reason why they were plucked up was because they were opposed to the teaching and claims of the papal hierarchy, and hence to the supremacy in the church of the bishop of Rome.
「但以理細察嗰啲角。喺其中顯出一種奇異嘅動向。有一隻小角（起初細小，後來卻比同伴更為強壯）喺佢哋中間冒起。佢唔滿足於安靜噉為自己搵到一個位置，並且佔據其位；佢必須排擠其中一啲角，奪取佢哋嘅地位。有三個國喺佢面前被連根拔起。正如我哋日後將有機會更詳細留意到，呢隻小角就係教皇制。喺佢面前被拔起嘅三隻角，乃係赫魯利人、東哥德人，同埋汪達爾人。而佢哋之所以被拔起，乃因為佢哋反對教皇體系嘅教導同權柄主張，因此亦即反對羅馬主教喺教會中嘅至上地位。」
“And ‘in this horn were eyes like the eyes of man, and a mouth speaking great things,’ the eyes, a fit emblem of the shrewdness, penetration, cunning, and foresight of the papal hierarchy; and the mouth speaking great things, a fit symbol of the arrogant claims of the bishops of Rome.” Uriah Smith, Daniel and the Revelation, 132–134.
「而『這角上有眼，像人的眼，有口說誇大的話』；這些眼睛，正是教皇體系之精明、洞察、狡黠與遠見的一個恰當表徵；而那說誇大話的口，則正是羅馬主教傲慢僭妄之主張的一個恰當象徵。」Uriah Smith, Daniel and the Revelation, 132–134.
It is Rome that establishes the vision of Bible prophecy, and especially the vision of Daniel chapter eleven. In that chapter much of the prophetic history that had been fulfilled before the Millerite movement was to be repeated in the last six verses of Daniel eleven. The conquering of three geographical obstacles that established both pagan and papal Rome upon the throne is represented in chapter eleven, and those two representations typify the time when modern Rome is again established upon the throne. It is Rome that establishes the vision, and Paul identifies that papal Rome is revealed in its time.
建立聖經預言異象的乃是羅馬，尤其是但以理書第十一章的異象。在該章中，大量於米勒派運動之前已經應驗了的預言歷史，將要在但以理書第十一章最後六節中重演。那三個地理障礙的征服，使異教羅馬與教皇羅馬都得以立於寶座之上；而第十一章對此二者的描繪，乃是預表現代羅馬再次被立於寶座之上的時候。建立異象的乃是羅馬，而保羅指出，教皇羅馬乃是在其時候被顯明。
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, showing 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. 2 Thessalonians 2:3–6.
人用任何方法，你們都不要受迷惑；因為那日子未到以前，必先有離道反教的事，並且那大罪人，就是沉淪之子，必顯露出來。佢係敵擋神、高抬自己，超過一切稱為神的，和一切受人敬拜的，甚至坐在神的殿裏，自稱是神。你們不記得我還與你們同在的時候，曾把這些事告訴你們嗎？現在你們也知道那攔阻他的是甚麼，叫他到了自己的時候，才可以顯露。帖撒羅尼迦後書 2:3–6
The papacy took the throne as the fifth kingdom of Bible prophecy in the year 538, and many who consider verse six, would no doubt assume that Paul means that “the Papacy would be revealed in 538.” This may be correct, but it is at minimum a secondary truth of what Paul was identifying. Paul, like all prophets is speaking more about the last days, than his own time period. He was referring to how the papacy would be revealed prophetically, for as a prophet he was in agreement with all the other prophets. Line upon line, those who have not the vision perish, and those who have not the vision, have not the vision because they do not know what establishes the vision. Knowing that Rome establishes the vision is a life-or-death understanding. Paul, in agreement with the other prophets is identifying that what reveals papal Rome, who is the Rome of the last days is “his time.” The prophetic “time” associated with Rome, is what reveals what and who Rome is.
教皇制於主後538年登上寶座，成為聖經預言中第五個國度；而許多思想到第六節的人，無疑會以為保羅的意思是：「教皇制將於538年被顯明。」這也許是正確的，但至少只是保羅所指出之事的一個次要真理。保羅與一切先知一樣，所講論的更多是末後的日子，而非他自己所處的時期。他所指的是，教皇制將如何在預言上被顯明；因為作為先知，他與其餘一切先知都是一致的。律上加律；沒有異象的，民就滅亡；而那些沒有異象的人之所以沒有異象，乃是因為他們不知道是甚麼建立異象。知道羅馬建立異象，乃是生死攸關的認識。保羅與其餘先知一致，指出那顯明教皇羅馬——就是末後日子的羅馬——的是「他的時候」。那與羅馬相關的預言性「時候」，正是顯明羅馬是甚麼、又是誰的關鍵。
We will continue this study in the next article.
我哋將會喺下一篇文章繼續呢項研究。
“The apostle Paul, in his second letter to the Thessalonians, foretold the great apostasy which would result in the establishment of the papal power. He declared that the day of Christ should 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.’ And furthermore, the apostle warns his brethren that ‘the mystery of iniquity doth already work.’ 2 Thessalonians 2:3, 4, 7. Even at that early date he saw, creeping into the church, errors that would prepare the way for the development of the papacy.
使徒保羅喺佢寫畀帖撒羅尼迦人嘅第二封書信中，預言咗嗰場大背道，呢場背道將會導致教皇權勢嘅建立。佢宣告，基督嘅日子唔會來到，『必先有離道反教的事，並有那大罪人，就是沉淪之子，顯露出來；他是抵擋主，高抬自己，超過一切稱為神的，和一切受人敬拜的，甚至坐在神的殿裡，自稱是神。』並且，使徒又警告弟兄們，『因為那不法的隱意已經發動。』帖撒羅尼迦後書 2:3, 4, 7。早喺嗰個時期，佢已經睇見有一啲錯謬偷偷潛入教會之中，為教皇制度嘅發展預備道路。
“Little by little, at first in stealth and silence, and then more openly as it increased in strength and gained control of the minds of men, ‘the mystery of iniquity’ carried forward its deceptive and blasphemous work. Almost imperceptibly the customs of heathenism found their way into the Christian church. The spirit of compromise and conformity was restrained for a time by the fierce persecutions which the church endured under paganism. But as persecution ceased, and Christianity entered the courts and palaces of kings, she laid aside the humble simplicity of Christ and His apostles for the pomp and pride of pagan priests and rulers; and in place of the requirements of God, she substituted human theories and traditions. The nominal conversion of Constantine, in the early part of the fourth century, caused great rejoicing; and the world, cloaked with a form of righteousness, walked into the church. Now the work of corruption rapidly progressed. Paganism, while appearing to be vanquished, became the conqueror. Her spirit controlled the church. Her doctrines, ceremonies, and superstitions were incorporated into the faith and worship of the professed followers of Christ.
「起初係暗中而靜默噉，繼而隨着佢勢力增長、掌控咗人心，就更公開咁行事，『不法嘅奧祕』一直推進佢欺騙同褻瀆嘅工作。異教嘅風俗幾乎喺人毫無察覺之下潛入咗基督教會。教會喺異教統治之下所忍受嘅猛烈迫害，一度抑制住嗰種妥協同隨俗嘅精神。但當迫害止息，而基督教進入君王嘅宮廷同皇室之中，佢就放低咗基督同祂使徒嗰種謙卑而純樸嘅信仰，轉而採納異教祭司同統治者嘅浮華與驕傲；並且以人嘅理論同傳統，取代咗上帝嘅要求。第四世紀初君士坦丁名義上嘅歸信，引起咗極大嘅歡欣；而世界披上公義嘅外衣，步入咗教會。由此，敗壞嘅工作迅速進展。異教表面上似乎被征服，實際上卻成為征服者。佢嘅精神控制咗教會。佢嘅教義、儀式同迷信，被納入自稱跟隨基督之人嘅信仰同崇拜之中。」
“This compromise between paganism and Christianity resulted in the development of ‘the man of sin’ foretold in prophecy as opposing and exalting himself above God. That gigantic system of false religion is a masterpiece of Satan’s power—a monument of his efforts to seat himself upon the throne to rule the earth according to his will.” The Great Controversy, 49, 50.
「呢一種異教同基督教之間嘅妥協，導致咗先知預言所講嘅『罪人』之形成；佢乃係敵擋上帝、又高抬自己過於上帝嘅。嗰一個龐大嘅假宗教體系，乃係撒但權勢嘅傑作——亦係佢竭力登上寶座、按自己旨意統治全地之企圖嘅紀念碑。」《善惡之爭》，49, 50。