Rome establishes the vision, and Rome is revealed in its “time”. This is a statement by Sister White where she states what should be understood as the obvious:
羅馬確立呢個異象，而羅馬亦喺佢嘅「時候」被顯明出嚟。呢係懷姊妹所作嘅一項陳述；佢喺當中指出咗一件本應被視為顯而易見嘅事：
“Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.
「《啟示錄》係一卷封住嘅書，但同時亦都係一卷打開咗嘅書。佢記載咗喺呢個地球歷史末後日子將要發生嘅奇妙大事。呢卷書嘅教訓係明確嘅，並非神秘莫測、令人無法明白。喺其中，所採取嘅正係同《但以理書》一樣嘅預言脈絡。有啲預言，上帝已經重複講述過，藉此顯明人必須重視佢哋。主並唔會重複嗰啲冇重大意義嘅事。」《文稿發表》，第9卷，8頁。
The “Lord does not repeat things that are of no great consequence” and the “times” associated with Rome are repeated over and over. It is of “great consequence” to understand the “time” associated with Rome, for that is what reveals Rome as the subject that establishes the vision. Seven times the twelve hundred and sixty years of papal rule is directly referenced in Daniel and Revelation.
「主唔會重複啲無乜重大意義嘅事」，而與羅馬有關嘅「時候」卻一再重複。明白與羅馬有關嘅「時候」乃係「極其重要」嘅，因為呢個正正顯明咗羅馬就係確立異象之主題嘅對象。教皇統治之一千二百六十年，在《但以理書》同《啟示錄》中被直接提及達七次。
And he shall speak great words against the most High, and shall wear out the saints of the most High, and think to change times and laws: and they shall be given into his hand until a time and times and the dividing of time. Daniel 7:25.
他必向至高者說誇大的話，必折磨至高者的聖民，且意圖更改節期和律法；聖民必交付在他手中，直到一載、二載、半載。 但以理書 7:25。
And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. Daniel 12:7.
我聽見那身穿細麻衣、在河水以上的人，當他向天舉起右手和左手，指着那永遠活着的起誓說：這事必要到一載、二載、半載；及至他成就了分散聖民能力的事，這一切事就都應驗了。但以理書 12:7。
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. Revelation 11:2.
只是殿外的院子，你要撇下，不可量度；因為這院子已賜給外邦人；他們要踐踏聖城四十二個月。啟示錄 11:2
And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 11:3.
我要賜能力給我那兩個見證人，佢哋要身穿麻衣，說預言一千二百六十日。啟示錄 11:3
And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. Revelation 12:6.
那婦人就逃到曠野，在那裏有神為她預備的地方，使人可以在那裏供養她一千二百六十日。啟示錄 12:6。
And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent. Revelation 12:14.
於是有大鷹的兩個翅膀賜給那婦人，叫她能飛到曠野，到自己的地方，在那裏得蒙養活一載、二載、半載，遠離那蛇的面。啟示錄 12:14
And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty and two months. Revelation 13:5.
又有口賜給牠，說誇大褻瀆的話；又有權柄賜給牠，可以任意而行四十二個月。啟示錄 13:5
These seven direct references present different specific prophetic characteristics of Rome. It is in those passages that Rome is revealed. Sister White adds that these periods are also represented as “three years and a half or 1260 days.” You do not find either three and a half years or twelve hundred and sixty days” in the Bible. Sister White is simply applying the computation of the seven references accordingly.
呢七個直接嘅提述，呈現咗羅馬唔同而且具體嘅預言性特徵。正正係喺呢啲經文之中，羅馬被啟示出嚟。懷師母又補充話，呢啲時期亦被表述為「三年半，或一千二百六十日」。你喺聖經裏面搵唔到「三年半」或者「一千二百六十日」呢啲字句。懷師母只不過係據此將嗰七個提述嘅計算法應用出嚟。
“In chapter 13 (verses 1–10) is described another beast, ‘like unto a leopard,’ to which the dragon gave ‘his power, and his seat, and great authority.’ This symbol, as most Protestants have believed, represents the papacy, which succeeded to the power and seat and authority once held by the ancient Roman empire. Of the leopardlike beast it is declared: ‘There was given unto him a mouth speaking great things and blasphemies…. And he opened his mouth in blasphemy against God, to blaspheme His name, and His tabernacle, and them that dwell in heaven. And it was given unto him to make war with the saints, and to overcome them: and power was given him over all kindreds, and tongues, and nations.’ This prophecy, which is nearly identical with the description of the little horn of Daniel 7, unquestionably points to the papacy.
喺第13章（1–10節）當中，描述咗另一隻獸，「形狀好似豹」，龍將「自己嘅能力、座位，同大權柄」都賜咗畀佢。正如大多數更正教徒一向所相信，呢個表號所代表嘅，就係教皇制；佢承接咗古代羅馬帝國從前所擁有嘅權力、座位同權柄。論到呢隻似豹嘅獸，經上宣告話：「又賜給他一個口，說誇大褻瀆的話……獸就開口向神說褻瀆的話，褻瀆神的名並祂的帳幕，以及那些住在天上的。又任憑牠與聖徒爭戰，並且得勝；也把權柄賜給牠，制伏各族、各民、各方、各國。」呢個預言，同但以理書第7章所描述嘅小角幾乎完全相同，毫無疑問係指向教皇制。
“‘Power was given unto him to continue forty and two months.’ And, says the prophet, ‘I saw one of his heads as it were wounded to death.’ And again: ‘He that leadeth into captivity shall go into captivity: he that killeth with the sword must be killed with the sword.’ The forty and two months are the same as the ‘time and times and the dividing of time,’ three years and a half, or 1260 days, of Daniel 7—the time during which the papal power was to oppress God’s people. This period, as stated in preceding chapters, began with the supremacy of the papacy, A.D. 538, and terminated in 1798. At that time the pope was made captive by the French army, the papal power received its deadly wound, and the prediction was fulfilled, ‘He that leadeth into captivity shall go into captivity.’” The Great Controversy, 439.
「『有權柄賜給牠，可以任意而行四十二個月。』先知又說：『我看見獸的七頭中，有一個似乎受了死傷。』又說：『擄掠人的，必被擄掠；用刀殺人的，必被刀殺。』這四十二個月，與但以理書第七章所說的『一載、二載、半載』，就是三年半，或一千二百六十日，乃是同一時期——即教皇權勢要壓迫上帝子民的時期。正如前幾章所述，這一時期始於主後五三八年教皇制度取得至高權柄之時，終於一七九八年。那時，教皇被法國軍隊擄去，教皇權勢受了致命傷，於是這預言便應驗了：『擄掠人的，必被擄掠。』」《善惡之爭》，439頁。
With the inspired authority to also consider three and a half years as the “time” which “reveals” Rome, other biblical references to Rome emerge.
既然憑着受默示嘅權威，亦可以將三年半視為「時」，即係「顯明」羅馬嘅嗰個「時」，咁聖經中其他關於羅馬嘅經文參照亦就浮現出嚟。
But I tell you of a truth, many widows were in Israel in the days of Elias, when the heaven was shut up three years and six months, when great famine was throughout all the land. Luke 4:25.
但我實在告訴你們，以利亞的日子，天閉塞了三年零六個月，遍地有大饑荒，那時以色列中有許多寡婦。路加福音 4:25
The three and a half years of Elijah, connects the time with Jezebel, who is the symbol of papal Rome in the church of Thyatira.
以利亞嗰三年半，將嗰段時期同耶洗別聯繫起嚟；耶洗別喺推雅推喇教會中，乃係教皇羅馬嘅象徵。
Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols. And I gave her space to repent of her fornication; and she repented not. Revelation 2:20, 21.
然而，有幾件事我要責備你，因為你容讓那婦人耶洗別，就是自稱為女先知的，教導並引誘我的僕人行淫，吃祭過偶像之物。我曾給她悔改行淫的機會，她卻不肯悔改。啟示錄 2:20, 21.
The “time” given the fourth church, represented by Jezebel, is also a “space.”
賜予第四個教會、由耶洗別所代表嘅「時間」，同時亦係一個「空間」。
Elias was a man subject to like passions as we are, and he prayed earnestly that it might not rain: and it rained not on the earth by the space of three years and six months. James 5:17.
以利亞與我哋一樣，都是有性情的人；佢懇切禱告，求唔好落雨，雨就三年零六個月冇落喺地上。雅各書 5:17。
Commenting on the forty-two months being the same as the thousand two hundred and threescore days, Sister White identifies the period as “those days,” which Christ referred to.
論到嗰四十二個月即係同一千二百六十日相同，懷愛倫姊妹指出，呢段時期就係基督所提到嘅「那些日子」。
“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.
呢度所提及嘅時期——「四十二個月」同埋「一千二百六十日」——乃係同一段時期，同樣代表基督嘅教會要受羅馬壓迫嘅時候。教皇至上權力之一千二百六十年，始於主後538年，因此將於1798年終止。喺嗰個時候，一支法國軍隊進入羅馬，將教皇擄去作囚犯；而佢亦死於流放之中。雖然不久之後又選立咗一位新教皇，但自此以後，教皇體制再不能運用其先前所擁有嘅權勢。
“The persecution of the church did not continue throughout the entire period of the 1260 years. God in mercy to His people cut short the time of their fiery trial. In foretelling the ‘great tribulation’ to befall the church, the Saviour said: ‘Except those days should be shortened, there should no flesh be saved: but for the elect’s sake those days shall be shortened.’ Matthew 24:22. Through the influence of the Reformation the persecution was brought to an end prior to 1798.” The Great Controversy, 266.
「教會所受嘅逼迫，並冇持續貫穿整個一千二百六十年嘅時期。上帝因憐憫祂嘅子民，就將佢哋烈火般試煉嘅時日縮短。救主喺預言將要臨到教會嘅『大災難』時，曾說：『若不減少那日子，凡有血氣的總沒有一個得救的；只是為選民，那日子必減少了。』馬太福音 24:22。藉住宗教改革嘅影響，逼迫喺 1798 年之前便告終止。」《善惡之爭》，266。
Christ and Sister White identify the expression of “those days,” as the “time,” which identifies papal Rome. When Daniel speaks of the persecution which followed the placing of the papacy on the throne of the earth in verse thirty-one of chapter eleven, he speaks of that time of persecution as “many days.”
基督同懷愛倫姊妹都指出，「那些日子」呢個詞語，乃係指「時期」，而呢個「時期」所指明嘅，就係教皇羅馬。當但以理喺第十一章第三十一節講到，教皇制度被立於地上王座之後所隨之而來嘅迫害時，佢將嗰段受迫害嘅時期稱為「多日」。
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. And such as do wickedly against the covenant shall he corrupt by flatteries: but the people that do know their God shall be strong, and do exploits. And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days. Daniel 11:31–33.
必有軍兵站在他一邊，褻瀆保障之聖所，除掉常獻的燔祭，設立那行毀壞可憎的。凡作惡違背聖約的人，他必用諂媚的話敗壞他們；惟獨認識自己神的子民必剛強，並且有所作為。民間有智慧的人必訓誨多人；然而他們必倒在刀下，或被火燒，或被擄掠搶奪，多日如此。Daniel 11:31–33.
Rome is revealed in connection with the prophetic time which is associated with it, that is why Paul says the man of sin will be revealed in “his time”. The fact that Rome establishes the vision, which if we do not know, we perish, identifies why that prophetic time is represented so often, and in so many ways, for God “does not repeat things that are of no great consequence.” In the previous verses, the end of the period of time is also marked.
羅馬乃係連同與之相關嘅預言時期一同被顯明嘅，因此保羅話，嗰個罪人之子必會喺「自己嘅時候」被顯露。羅馬確立咗嗰個異象，而如果我哋唔認識呢個異象，就必滅亡；呢一點表明點解嗰個預言時期會咁頻繁、又以咁多種方式被表述，因為上帝「唔會重複啲毫無重大意義嘅事」。喺前面嘅經文入面，呢段時期嘅終結亦都被標示出嚟。
And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days. Now when they shall fall, they shall be holpen with a little help: but many shall cleave to them with flatteries. And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed. Daniel 11:33–35.
民間有見識的人必使多人明白；然而他們必多日倒在刀下，或被火焚燒，或被擄掠，或遭搶奪。他們仆倒的時候，必稍得扶助；但必有許多人用諂媚的話親附他們。那有見識的人中，也有些必仆倒，為要熬煉他們，潔淨他們，使他們潔白，直到末期；因為到了所定的時候，事纔成就。Daniel 11:33–35.
The “time of the end” “is yet for a time appointed.” The Hebrew word “appointed” is “moed,” and means a fixed time or an appointment. The prophetic relevance and importance of the “time appointed,” in the book of Daniel is identified by how often it is referenced. Very few Laodicean Adventists, if any, recognize that 1989, was a “time of the end,” and therefore 1989 was an appointed time. It was an appointment made by God, when He would unseal the knowledge for the movement of the one hundred and forty-four thousand. For this reason, the book of Daniel provides witnesses to the fact that the “time appointed” marks the arrival of “the time of the end”. In Daniel eight, this prophetic symbol is set forth.
「末時」「仍要到所定的時候」。希伯來文中譯作「所定」的字是「moed」，意思是固定的時候，或一個約定的時候。在《但以理書》中，「所定的時候」在預言上的關聯性與重要性，可從它被提及的頻繁程度看出。老底嘉的復臨信徒之中，即使有，也極少有人認識到一九八九年乃是「末時」，因此一九八九年乃是一個所定的時候。那是上帝所定下的一個約定時刻，祂要在那時為十四萬四千人之運動啟開那知識的封印。為此，《但以理書》提供見證，證明「所定的時候」標誌着「末時」的來臨。在《但以理書》第八章，這一預言性的表號被陳明出來。
And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. So he came near where I stood: and when he came, I was afraid, and fell upon my face: but he said unto me, Understand, O son of man: for at the time of the end shall be the vision. Now as he was speaking with me, I was in a deep sleep on my face toward the ground: but he touched me, and set me upright. And he said, Behold, I will make thee know what shall be in the last end of the indignation: for at the time appointed the end shall be. Daniel 8:16–19.
我又聽見烏萊河兩岸之間有人的聲音呼叫說：「加百列啊，要使此人明白這異象。」於是他來到我所站之處；他一來到，我便驚懼，俯伏在地。但他對我說：「人子啊，你要明白，因為這異象是關乎末時的。」他與我說話的時候，我面伏於地，沉沉入睡；他卻摸我，扶我站立。又說：「看哪，我要使你知道惱怒臨終之時所要發生的事，因為到了所定的時候，終局便必來到。」但以理書 8:16–19。
As with chapter eleven, the word “end,” in “time of the end” in these verses is a different Hebrew word than is translated as “appointed.” The time of the end is representing a period that commences at the time appointed. The “time appointed” (moed) is an appointment, and the time of the end (the Hebrew word “gets”) is a period of time, which begins at the time appointed. It is the “time” that reveals Rome, and that “time” is so important that the end of that period of time, and the period which follows the end of that time, are represented by several witnesses. In verse twenty-four of chapter eleven of Daniel, pagan Rome is identified as ruling the world for a “time.”
正如第十一章一樣，呢啲經文入面「末時」之中嘅「末」一詞，喺希伯來文係另一個字，同被譯作「所定」嘅嗰個字並唔相同。末時所代表嘅，乃係一段由所定之時開始嘅時期。「所定嘅時候」（moed）乃係一個約定，而末時（希伯來字「gets」）乃係一段時間，並且係由所定嘅時候開始。正係呢個「時候」顯明羅馬，而呢個「時候」又如此重要，以致呢段時期嘅終結，以及喺嗰個時候終結之後隨之而來嘅時期，都由幾個見證所表明。喺但以理書第十一章第二十四節，異教羅馬被指出要統治世界一個「時候」。
A symbolic “time,” is three hundred and sixty years, for there are three hundred and sixty days in a biblical year. Pagan Rome ruled for a “time,” and papal Rome ruled for “a time, times and half a time.” Modern Rome rules for a symbolic “hour,” or a symbolic “forty-two months.” There is no prophetic time after 1844, so the “hour” and the “forty-two months” is the period from the soon-coming Sunday law unto the close of human probation. But pagan Rome ruled supremely from the Battle of Actium in 31 BC, until Constantine moved the capital of the empire to Constantinople in the year 330. We know the following verses are speaking of pagan Rome, for Christ is represented as the “prince of the covenant” that “shall be broken” when He was crucified. The power then ruling was pagan Rome, so the verses we are now going to look at identify pagan Rome.
象徵性嘅一個「時」，乃係三百六十年，因為聖經中一年有三百六十日。異教羅馬掌權一個「時」，而教皇羅馬則掌權「一載、二載、半載」。現代羅馬掌權一個象徵性嘅「時辰」，或者一個象徵性嘅「四十二個月」。1844年之後，再冇先知性時間，所以呢個「時辰」同「四十二個月」，就係由即將來臨嘅星期日法令，直到人類恩典時期結束嘅期間。 但異教羅馬自公元前31年亞克興海戰起，一直居於最高統治地位，直到君士坦丁於公元330年將帝國首都遷往君士坦丁堡為止。我哋知道，以下經文所講嘅係異教羅馬，因為基督被描繪為「盟約之君」，並且喺祂被釘十字架之時「必被折斷」。當時掌權嘅勢力係異教羅馬，所以我哋而家要查考嘅經文，所指明嘅就係異教羅馬。
And in his estate shall stand up a vile person, to whom they shall not give the honour of the kingdom: but he shall come in peaceably, and obtain the kingdom by flatteries. And with the arms of a flood shall they be overflown from before him, and shall be broken; yea, also the prince of the covenant. And after the league made with him he shall work deceitfully: for he shall come up, and shall become strong with a small people. He shall enter peaceably even upon the fattest places of the province; and he shall do that which his fathers have not done, nor his fathers’ fathers; he shall scatter among them the prey, and spoil, and riches: yea, and he shall forecast his devices against the strong holds, even for a time. Daniel 11:21–24.
喺佢嘅位上必有一個卑鄙的人興起；人唔會將國度嘅尊榮賜畀佢；但佢必安然進來，用諂媚奪取國度。洪流般嘅軍兵必喺佢面前被沖沒，並且被打碎；連立約嘅君也係咁。與佢立約之後，佢必行詭詐；因為佢必上來，以少數嘅民成為強盛。佢必安然進入省中最肥美之地；佢必行佢列祖同佢列祖之祖所未曾行過嘅事；佢必將擄物、掠物同財寶分散畀眾人；並且佢必設計攻擊堅固保障，然而只係到咗定時。Daniel 11:21–24.
The word “against” in the last phrase of the verses actually means “from,” and the verse is saying that pagan Rome shall rule (forecast his devices) “from” its stronghold (the City of Rome) for three hundred and sixty years.
呢幾節經文最後一句入面嘅「against」一字，實際上係解作「from」，而呢節經文所講嘅係：異教羅馬將要統治（預告佢嘅計謀）達三百六十年之久，並且係「由」佢嘅堡壘（羅馬城）發號施令。
“‘VERSE 24. He shall enter peacefully even upon the fattest places of the province: and he shall do that which his fathers have not done, nor his fathers’ fathers; he shall scatter among them the prey, and spoil, and riches: yea, and he shall forecast his devices against the strongholds, even for a time.’
「第24節：『他必安然進入省內最肥美之地；他必行他列祖和他列祖之祖所未曾行的事；他必將擄物、掠物和財寶分散給眾人；並且他必圖謀攻擊保障，然而只到所定的時候。』」
“The usual manner in which nations had, before the days of Rome, entered upon valuable provinces and rich territory, was by war and conquest. Rome was now to do what had not been done by the fathers or the fathers’ fathers; namely, receive these acquisitions through peaceful means. The custom, before unheard of, was now inaugurated, of kings leaving by legacy their kingdoms to the Romans. Rome came into possession of large provinces in this manner.
「諸國在羅馬興起之前，通常取得寶貴省份與富饒疆土的方式，乃是藉着戰爭與征服。如今，羅馬卻要行那連列祖以及列祖之祖也未曾行過的事；就是以和平之途徑接受這些所得。從前聞所未聞的慣例，如今開始設立，就是諸王以遺命將其國土留贈與羅馬人。羅馬便是如此取得了大片省份。」
“And those who thus came under the dominion of Rome derived no small advantage therefrom. They were treated with kindness and leniency. It was like having the prey and spoil distributed among them. They were protected from their enemies, and rested in peace and safety under the aegis of the Roman power.
「凡如此落在羅馬統治之下的人，從中所得的益處實在不少。他們蒙受恩待與寬容。這就如同獵物與掠物分給他們一樣。他們得蒙保護，免受仇敵侵害，並在羅馬權勢的庇護之下，安然享受和平與穩妥。」
“To the latter portion of this verse, Bishop Newton gives the idea of forecasting devices from strongholds, instead of against them. This the Romans did from the strong fortress of their seven-hilled city. ‘Even for a time;’ doubtless a prophetic time, 360 years. From what point are these years to be dated? Probably from the event brought to view in the following verse.
「至於此節後半部分，紐頓主教提出一種意思，乃是從保障之中設計圖謀，而非攻擊保障。羅馬人正是從他們那座建於七山之上的堅固城堡如此行。『就是一時；』無疑是指一個預言性的時期，即三百六十年。這些年應當從哪一個時點起算呢？大概是從下一節所呈現之事件起算。」
“‘VERSE 25. And he shall stir up his power and his courage against the king of the south with a great army; and the king of the south shall be stirred up to battle with a very great and mighty army; but he shall not stand: for they shall forecast devices against him.’
「第25節：『他必奮起其權勢與勇氣，率領大軍攻擊南方王；南方王亦必奮起應戰，率領極其龐大而強盛的軍隊；只是他必站立不住，因為人必設計謀害他。』」
“By verses 23 and 24 we are brought down this side of the league between the Jews and the Romans, BC 161, to the time when Rome had acquired universal dominion. The verse now before us brings to view a vigorous campaign against the king of the south, Egypt, and the occurrence of a notable battle between great and mighty armies. Did such events as these transpire in the history of Rome about this time?—They did. The war was the war between Egypt and Rome; and the battle was the battle of Actium. Let us take a brief view of the circumstances that led to this conflict.” Uriah Smith, Daniel and the Revelation, 271–273.
「藉着第23同24節，我哋被帶到猶太人同羅馬人立約（主前161年）之後嘅時期，即係羅馬已經取得普世統治權嘅時候。而家擺喺我哋面前呢一節，叫我哋見到一場針對南方王——埃及——嘅強而有力之戰役，以及一場由龐大而強盛嘅軍隊交鋒所構成、極其顯著嘅戰爭。喺大約呢個時期，羅馬歷史入面有冇發生過呢類事件呢？——有。呢場戰爭，就係埃及同羅馬之間嘅戰爭；而呢場戰役，就係亞克興海戰。讓我哋簡略睇一睇引致呢場衝突嘅各樣情勢。」Uriah Smith, Daniel and the Revelation, 271–273.
In the following verses the time appointed and the end are again referenced by Daniel.
喺以下嘅經文入面，但以理再次提到所定嘅時候同埋結局。
And he shall stir up his power and his courage against the king of the south with a great army; and the king of the south shall be stirred up to battle with a very great and mighty army; but he shall not stand: for they shall forecast devices against him. Yea, they that feed of the portion of his meat shall destroy him, and his army shall overflow: and many shall fall down slain. And both these kings’ hearts shall be to do mischief, and they shall speak lies at one table; but it shall not prosper: for yet the end shall be at the time appointed. Then shall he return into his land with great riches; and his heart shall be against the holy covenant; and he shall do exploits, and return to his own land. At the time appointed he shall return, and come toward the south; but it shall not be as the former, or as the latter. Daniel 11:25–29.
他必奮起其能力與勇氣，率領大軍攻擊南方王；南方王也必奮起交戰，率領極大而強盛的軍隊；只是他必站立不住，因為人必設計謀害他。吃他膳食分的人，必毀滅他；他的軍隊必如洪水氾濫；被殺仆倒的必有許多。至於這兩王，他們心裏都懷着行惡的意念，並且同席說謊；只是這事卻必不亨通，因為結局還要等到所定的時候。那時他必帶着極多財寶回到本地；他的心必敵擋聖約；他必任意而行，然後回到自己的地。到了所定的時候，他必再來，進入南方；只是後一次卻不像前一次。Daniel 11:25–29.
In chapter eight, Gabriel identified that the “chazon,” vision of the twenty-five hundred and twenty years, would conclude at the time appointed, and then the period represented by “the time of the end” would begin. In this passage, the time appointed is the end of the three hundred and sixty years that pagan Rome would rule the world supremely. In this passage there is no “time of the end,” for there was nothing sealed up that was to be unsealed at the end of that period of history.
喺第八章，加百列指明，「chazon」——即二千五百二十年嘅異象——會喺所定嘅時候結束，然後由「末時」所代表嘅時期便會開始。喺呢段經文入面，所定嘅時候，即係異教羅馬要以至高無上嘅權勢統治世界嘅三百六十年之終結。喺呢段經文入面並冇「末時」，因為喺嗰段歷史時期嘅終結，並冇任何被封住嘅事物需要被打開。
In Daniel chapter eight, the vision of the “last end” of the indignation, which was the twenty-five hundred and twenty years that concluded at the same time as the twenty-three hundred years, was sealed up to the “time of the end,” for in 1844, which was the appointed time of both visions, the light of the third angel was unsealed. In Daniel eleven, verses thirty to thirty-six, at the end of the “first indignation” in 1798, there was to be a period represented as the “time of the end,” when the light of the first angel was unsealed. Therefore, the time prophecy of pagan Rome did not have a time of the end, but only a time appointed, identifying when the three hundred and sixty years concluded, but the time appointed in 1798, and the time appointed in 1844, both unsealed a message that was to be understood in the period represented as the “time of the end”.
喺《但以理書》第八章，「惱恨之終」嘅異象，即係嗰二千五百二十年，喺同二千三百年同時結束，乃被封住，直到「末時」；因為喺1844年，即兩個異象所指定嘅時候，第三位天使嘅亮光就被開啟。喺《但以理書》第十一章三十至三十六節，喺1798年「第一次惱恨」結束之時，將有一段時期被表明為「末時」，屆時第一位天使嘅亮光被開啟。因此，異教羅馬嘅時間預言並冇一個末時，只有一個指定嘅時候，用以指出嗰三百六十年喺何時結束；但1798年所指定嘅時候，同1844年所指定嘅時候，兩者都開啟咗一個信息，而呢個信息係要喺被表明為「末時」嘅時期之內被明白。
Rome is revealed as it is represented prophetically within its prophetic time. “Time, times and dividing of time”, “forty-two months”, “twelve hundred and sixty days”, and “three and a half years” are some of the various symbols that represent the period when the papacy ruled during the Dark Ages. The period of time that links the movement of the Millerites to the movement of the one hundred and forty-four thousand is one hundred and twenty-six years. One hundred and twenty-six is also a symbol of twelve hundred and sixty days, for it is a tithe or a tenth of that amount. The one hundred and twenty-six years from the rebellion of 1863, unto the time appointed in 1989, identifies 1989 as God’s appointment with His last day people.
羅馬乃係按住其先知性時期中所先知性表明嘅樣式而被揭示出嚟。「一載、二載、半載」、「四十二個月」、「一千二百六十日」同「三年半」，都係代表教皇制於黑暗時代掌權期間嘅各種象徵。將米勒派運動同十四萬四千人嘅運動連繫起來嘅嗰段時期，係一百二十六年。一百二十六亦都係一千二百六十日嘅象徵，因為佢係嗰個數目嘅十分之一，即十分之一奉獻。由一八六三年嘅背叛直到一九八九年所指定嘅時候，嗰一百二十六年，指出一九八九年就係上帝同祂末日子民所定下嘅約會。
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。
“How shall we search the Scriptures? Shall we drive our stakes of doctrine one after another, and then try to make all Scripture meet our established opinions, or shall we take our ideas and views to the Scriptures, and measure our theories on every side by the Scriptures of truth? Many who read and even teach the Bible, do not comprehend the precious truth they are teaching or studying. Men entertain errors, when the truth is clearly marked out, and if they would but bring their doctrines to the word of God, and not read the word of God in the light of their doctrines, to prove their ideas right, they would not walk in darkness and blindness, or cherish error. Many give the words of Scripture a meaning that suits their own opinions, and they mislead themselves and deceive others by their misinterpretations of God’s word. As we take up the study of God’s word, we should do so with humble hearts. All selfishness, all love of originality, should be laid aside. Long-cherished opinions must not be regarded as infallible. It was the unwillingness of the Jews to give up their long established traditions that proved their ruin. They were determined not to see any flaw in their own opinions or in their expositions of the Scriptures; but however long men may have entertained certain views, if they are not clearly sustained by the written word, they should be discarded.
「我哋當點樣查考聖經呢？我哋係咪應當先將自己教義嘅樁一根接一根打落去，然後再試圖使全部聖經都遷就我哋既定嘅見解；抑或我哋應當將自己嘅思想同見解帶到聖經面前，並以真理嘅聖經從各方面衡量我哋嘅理論呢？許多閱讀聖經、甚至教導聖經嘅人，並唔明白自己所教導或所研讀嗰寶貴嘅真理。當真理已經清楚標明出嚟，人仍然懷抱錯謬；若果佢哋只肯將自己嘅教義帶到上帝嘅話語面前，而唔係按住自己嘅教義去讀上帝嘅話語，以證明自己嘅觀念正確，佢哋就唔會行喺黑暗同盲目之中，亦唔會珍藏錯謬。許多人畀聖經嘅話語加上迎合自己意見嘅意思，並且藉住對上帝話語嘅錯誤解釋，誤導自己，又欺騙別人。當我哋開始研讀上帝嘅話語時，應當存謙卑嘅心去做。一切自私，一切對標新立異嘅愛好，都應當放低。長久持守嘅見解，唔可以視為絕無錯誤。猶太人唔願意放棄佢哋長久建立起嚟嘅傳統，呢一點就成為佢哋滅亡嘅原因。佢哋決意唔去看見自己觀念中嘅任何錯處，亦唔去看見自己對聖經解釋中嘅任何缺陷；但無論人持守某些見解有幾耐，若然唔係有明確嘅書面聖言支持，就應當將之棄絕。」
“Those who sincerely desire truth will not be reluctant to lay open their positions for investigation and criticism, and will not be annoyed if their opinions and ideas are crossed. This was the spirit cherished among us forty years ago. We would come together burdened in soul, praying that we might be one in faith and doctrine; for we knew that Christ is not divided. One point at a time was made the subject of investigation. Solemnity characterized these councils of investigation. The Scriptures were opened with a sense of awe. Often we fasted, that we might be better fitted to understand the truth. After earnest prayer, if any point was not understood, it was discussed, and each one expressed his opinion freely; then we would again bow in prayer, and earnest supplications went up to heaven that God would help us to see eye to eye, that we might be one, as Christ and the Father are one. Many tears were shed. If one brother rebuked another for his dullness of comprehension in not understanding a passage as he understood it, the one rebuked would afterward take his brother by the hand, and say, ‘Let us not grieve the Holy Spirit of God. Jesus is with us; let us keep a humble and teachable spirit;’ and the brother addressed would say, ‘Forgive me, brother, I have done you an injustice.’ Then we would bow down in another season of prayer. We spent many hours in this way. We did not generally study together more than four hours at a time, yet sometimes the entire night was spent in solemn investigation of the Scriptures, that we might understand the truth for our time. On some occasions the Spirit of God would come upon me, and difficult portions were made clear through God’s appointed way, and then there was perfect harmony. We were all of one mind and one Spirit.
「凡真誠渴慕真理的人，必不會不願意把自己所持的立場公開出來，接受查考和批評；當他們的見解和思想受到駁正之時，也不會感到惱怒。這正是四十年前我哋中間所珍視的精神。我哋聚集在一起，心靈負重，禱告求能在信仰和道理上合而為一；因我哋知道基督並不是分裂的。我哋每次只將一點作為查考的題目。這些查考的會議都充滿莊嚴的氣氛。我哋懷着敬畏之心打開聖經。我哋時常禁食，為要使自己更適於明白真理。懇切禱告之後，若有任何一點仍未明白，便加以討論，各人都自由表達自己的意見；然後我哋又再俯伏禱告，切切向天懇求，求上帝幫助我哋彼此看法一致，使我哋可以合而為一，正如基督與父原為一。當中流了許多眼淚。若有一位弟兄因另一位弟兄未能按他所明白的方式去明白某段經文，便因其領悟遲鈍而責備他；那位受責備的弟兄，事後便會拉着他弟兄的手，說：『我哋不要叫上帝的聖靈憂傷。耶穌與我哋同在；讓我哋持守謙卑受教的心。』而那位被提醒的弟兄就會說：『弟兄，請你饒恕我，我虧待了你。』於是我哋便再一次俯伏，進入另一段禱告的時間。我哋常常這樣花上許多時辰。我哋一般一同研讀不超過四小時；然而有時整個通宵都用於莊嚴地查考聖經，為要明白那賜給我哋這時代的真理。在某些場合，上帝的靈會臨到我身上，那些艱深的部分便藉着上帝所指定的途徑得以明朗，於是就有完全的和諧。我哋都同有一個心思，一個靈。」
“We sought most earnestly that the Scriptures should not be wrested to suit any man’s opinions. We tried to make our differences as slight as possible by not dwelling on points that were of minor importance, upon which there were varying opinions. But the burden of every soul was to bring about a condition among the brethren which would answer the prayer of Christ that his disciples might be one as he and the Father are one. Sometimes one or two of the brethren would stubbornly set themselves against the view presented, and would act out the natural feelings of the heart; but when this disposition appeared, we suspended our investigations and adjourned our meeting, that each one might have an opportunity to go to God in prayer, and without conversation with others, study the point of difference, asking light from heaven. With expressions of friendliness we parted, to meet again as soon as possible for further investigation. At times the power of God came upon us in a marked manner, and when clear light revealed the points of truth, we would weep and rejoice together. We loved Jesus; we loved one another.
「我哋曾經極其懇切尋求，務使聖經唔會畀人曲解，以迎合任何一個人嘅見解。我哋盡力將彼此之間嘅分歧減到最輕，唔喺嗰啲次要而且眾說紛紜嘅問題上多所著墨。但每一個人心靈所負嘅重擔，都係要喺弟兄中間促成一種景況，好叫呢種景況可以回應基督嘅禱告，使佢嘅門徒合而為一，正如佢同父原為一一樣。有時弟兄中間有一兩位會頑固噉起來反對所提出嘅見解，並且流露出人心天然嘅情感；但每逢呢種傾向一出現，我哋就暫停查考，休會散會，叫各人都有機會去到上帝面前禱告，並且唔同別人交談，自己去研究分歧所在，求從天上而來嘅亮光。我哋帶住友愛嘅表示彼此告別，並且盡快再聚集，作進一步查究。有時上帝嘅能力以顯著嘅方式臨到我哋；當清楚嘅亮光顯明真理嘅各點時，我哋就一同流淚，一同歡喜。我哋愛耶穌；我哋彼此相愛。」
“In those days God wrought for us, and the truth was precious to our souls. It is necessary that our unity today be of a character that will bear the test of trial. We are in the school of the Master here, that we may be trained for the school above. We must learn to bear disappointment in a Christ-like manner, and the lesson taught by this will be of great importance to us.
「喺嗰啲日子，神為我哋行事，而真理對我哋嘅心靈乃係寶貴嘅。今日我哋嘅合一，必須具備一種足以經受試煉考驗嘅性質。喺呢度，我哋正處於主嘅學校之中，好叫我哋得着操練，為進入上面嘅學校作準備。我哋必須學習以基督嘅樣式去忍受失望，而呢一功課所教導我哋嘅，對我哋將會極其重要。」
“We have many lessons to learn, and many, many to unlearn. God and heaven alone are infallible. Those who think that they will never have to give up a cherished view, never have occasion to change an opinion, will be disappointed. As long as we hold to our own ideas and opinions with determined persistency, we cannot have the unity for which Christ prayed.” Review and Herald, July 26, 1892.
「我哋有好多功課要學，亦有好多好多嘢要忘掉。只有上帝同天上先係無謬誤嘅。凡以為自己永遠都唔需要放棄一個所珍愛嘅見解，永遠都唔會有需要改變一個意見嘅人，終必失望。只要我哋仍然固執己見，堅決持守自己嘅思想同意見，我哋就唔可能有基督所祈求嘅合一。」《Review and Herald》，1892年7月26日。