The apostle Paul was the connecting link between ancient Israel and spiritual Israel, for his ministry, his name, his personal circumstances and his prophetic work all testify to this truth. He identified himself as the least of the apostles, for he had persecuted God’s people.
使徒保羅乃係古代以色列同屬靈以色列之間嘅連繫環節，因為佢嘅職事、佢嘅名字、佢個人嘅境況，同埋佢先知性嘅工作，都一同見證呢個真理。佢稱自己為眾使徒中最細嘅，因為佢曾經逼迫神嘅子民。
For I am the least of the apostles, that am not meet to be called an apostle, because I persecuted the church of God. 1 Corinthians 15:19.
因為我原是使徒中最細小的，不配稱為使徒，因我曾逼迫神的教會。哥林多前書 15:19。
The name he was given at conversion was Paul, which means small or little, for he was the least of the apostles. Yet his original name was Saul, which means “selected”.
佢喺歸信之時所得嘅名係保羅，意思係細小或微小，因為佢喺眾使徒中乃是最細微嘅。然而，佢原來嘅名係掃羅，意思係「被揀選」。
Then Ananias answered, Lord, I have heard by many of this man, how much evil he hath done to thy saints at Jerusalem: And here he hath authority from the chief priests to bind all that call on thy name. But the Lord said unto him, Go thy way: for he is a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel, Acts 9:13–15.
阿拿尼亞回答說：「主啊，我聽見許多人講起呢個人，說他在耶路撒冷向你嘅聖徒行了何等多的惡事；並且他在這裏有從祭司長得來的權柄，要捆綁一切求告你名的人。」但主對他說：「你只管去；因為他是我所揀選的器皿，要在外邦人、君王，和以色列子孫面前宣揚我的名。」使徒行傳 9:13–15
Saul was “a chosen vessel” to carry the gospel to the Gentiles, but he had to first be converted and humbled into Paul (small), for he was going to need to be powerful. Paul understood his strength was found in his smallness, or his weakness.
掃羅乃係「蒙揀選嘅器皿」，要把福音帶到外邦人那裡；但佢必須先被轉化，並被降卑成為保羅（即細小），因為佢將要需要大有能力。保羅明白，佢嘅力量乃係喺佢嘅細小之中，亦即喺佢嘅軟弱之中。
And lest I should be exalted above measure through the abundance of the revelations, there was given to me a thorn in the flesh, the messenger of Satan to buffet me, lest I should be exalted above measure. For this thing I besought the Lord thrice, that it might depart from me. And he said unto me, My grace is sufficient for thee: for my strength is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me. Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ’s sake: for when I am weak, then am I strong. 2 Corinthians 12:7–10.
又恐怕我因所得啟示甚多，便過於自高，所以有一根刺加在我肉體上，就是撒但的差役，要擊打我，免得我過於自高。為了這事，我三次求主，叫這刺離開我。他卻對我說：「我的恩典夠你用的，因為我的能力，是在人的軟弱上顯得完全。」所以，我更喜歡誇自己的軟弱，好叫基督的能力覆庇我。因此，我為基督的緣故，就以軟弱、凌辱、艱難、逼迫、困苦為可喜樂的；因我甚麼時候軟弱，甚麼時候就剛強了。哥林多後書 12:7–10。
Saul was “selected”, but in order for him to be strong he was made small (Paul). He was chosen to take the gospel to the Gentiles, but he had been selected in part because of his knowledge of the Old Testament.
掃羅係「被揀選」嘅；但為咗使佢剛強，佢先被變為微小（保羅）。佢蒙揀選，係要將福音傳畀外邦人；然而，佢之所以被揀選，其中一部分原因，係因為佢對舊約聖經嘅認識。
Especially because I know thee to be expert in all customs and questions which are among the Jews: wherefore I beseech thee to hear me patiently. My manner of life from my youth, which was at the first among mine own nation at Jerusalem, know all the Jews; Which knew me from the beginning, if they would testify, that after the most straitest sect of our religion I lived a Pharisee. Acts 26:3–5.
尤其因為我知道你熟悉猶太人中間一切嘅規矩同爭論，所以我懇求你耐心聽我。自幼以來我嘅為人，起初喺耶路撒冷、喺我本國民中間點樣生活，猶太人都知道。佢哋若肯作見證，就知道我從起初就是按住我哋宗教中最嚴緊嘅宗派，作法利賽人而生活。使徒行傳 26:3–5。
Saul had been trained by Gamaliel, who was considered one of the greatest teachers of the Scriptures of the Old Testament.
掃羅曾受教於迦瑪列；迦瑪列被視為舊約聖經其中一位最偉大的教師。
“The request was granted, and ‘Paul stood on the stairs, and beckoned with the hand unto the people.’ The gesture attracted their attention, while his bearing commanded respect. ‘And when there was made a great silence, he spake unto them in the Hebrew tongue, saying, Men, brethren, and fathers, hear ye my defense which I make now unto you.’ At the sound of the familiar Hebrew words, ‘they kept the more silence,’ and in the universal hush he continued: “‘I am verily a man which am a Jew, born in Tarsus, a city in Cilicia, yet brought up in this city at the feet of Gamaliel, and taught according to the perfect manner of the law of the fathers, and was zealous toward God, as ye all are this day.’ None could deny the apostle’s statements, as the facts that he referred to were well known to many who were still living in Jerusalem.” Acts of the Apostles, 408.
「所求得蒙准許，於是『保羅站喺台階上，向百姓用手一招。』呢個手勢吸引咗佢哋嘅注意，而佢嘅儀態更令人肅然起敬。『及至大大靜默之後，佢就用希伯來話對佢哋講：諸位弟兄父老，請聽我而家向你哋所作嘅分訴。』當熟悉嘅希伯來話一傳入耳中，『佢哋就更加靜默』；喺一片寂靜之中，佢繼續講：『我實在係個猶太人，生於基利家嘅大數，卻喺呢城裏長大，在迦瑪列門下受教，按住我們祖宗律法最嚴謹嘅規矩受教，又向神有熱心，正如你哋眾人今日一樣。』冇人能否認呢位使徒所講嘅話，因為佢所提到嘅事實，對當時仲住喺耶路撒冷嘅許多人嚟講，都係眾所周知嘅。」《使徒行述》，408。
Saul had not been chosen at random, and one of the specific purposes of Paul’s ministry was to bridge the sacred history of literal Israel with the sacred history of spiritual Israel. In conjunction with this fact, he authored the majority of the New Testament. One chapter of his writings identifies the support for the framework of the first angels’ message and also for the framework of the third angels’ message. The passage is a monument in the history of Adventism that identifies the distinction between the wise and foolish in the beginning and ending of Adventism.
掃羅並唔係隨意被揀選嘅，而保羅職分其中一個特定目的，乃係將屬靈以色列嘅神聖歷史，同字面上以色列嘅神聖歷史連接起來。與此同時，新約大部分書卷都係由佢執筆寫成。佢著作當中有一章，指出咗第一位天使信息架構嘅依據，亦都指出咗第三位天使信息架構嘅依據。呢段經文乃係復臨運動歷史上一座紀念碑，指出咗喺復臨運動嘅開始同結束之時，智慧同愚拙之間嘅分別。
Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him, That ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand. Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. Remember ye not, that, when I was yet with you, I told you these things? And now ye know what withholdeth that he might be revealed in his time. For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way. And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming: Even him, whose coming is after the working of Satan with all power and signs and lying wonders, And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. 2 Thessalonians 2:1–12.
弟兄們，依我哋主耶穌基督嘅降臨，同埋我哋聚集歸於佢，我而家求你哋：唔好輕易喺心思上動搖，亦唔好驚惶；無論係藉着靈，藉着言語，或者藉着好似由我哋而出嘅書信，話基督嘅日子已經臨近，你哋都唔好受影響。無論用乜嘢方法，都唔好畀人欺哄；因為嗰日子未到以前，必先有離道反教嘅事，並且嗰不法之人，就係沉淪之子，必須顯露出嚟。佢係敵擋主，又高抬自己，超過一切稱為神嘅，或者受人敬拜嘅，甚至坐喺神嘅殿裏，自稱係神。你哋唔記得咩？我仲同你哋一齊嘅時候，已經將呢啲事話畀你哋聽。如今你哋都知道，係乜嘢攔阻住佢，叫佢到咗自己嘅時候先至顯露。因為不法嘅奧祕已經發動；不過，現今嗰位攔阻嘅，仍然會繼續攔阻，直到佢被除去。到嗰時，嗰不法者就會顯露出嚟；主耶穌要用口中嘅氣滅絕佢，又要用自己降臨嘅榮光廢掉佢。嗰不法者嘅來到，乃係照住撒但嘅運作，帶着各樣異能、神蹟，同埋虛假嘅奇事，又帶着各樣不義嘅詭詐，行喺嗰啲滅亡嘅人身上；因為佢哋唔領受真理嘅愛，以致可以得救。故此，神就使迷惑人嘅錯謬臨到佢哋，叫佢哋去信從虛謊；使一切唔信真理、反而喜愛不義嘅人，都被定罪。帖撒羅尼迦後書 2:1–12。
The context of this passage is the consideration of when Christ would return the second time. Paul reminds the Thessalonians that he has already answered that concern previously when he stated, “Remember ye not, that, when I was yet with you, I told you these things?” Paul was attempting to prevent the brethren from being deceived upon the subject of “the coming of our Lord Jesus Christ, and by our gathering together unto him.”
呢段經文嘅上下文，係關乎基督第二次再來嘅時間。保羅提醒帖撒羅尼迦人，佢先前已經回應過呢個關注；當時佢話：「我仲同你哋喺一齊嘅時候，曾把這些事告訴你們，你們不記得嗎？」保羅係要防止弟兄們喺「我們主耶穌基督降臨，和我們到祂那裏聚集」呢件事上受迷惑。
The historians identify that half of William Miller’s message was based upon his identification of the twenty-three hundred years of Daniel chapter eight, and verse fourteen. The other half of his message, that is sometimes not recognized, is his work of refuting the false teachings concerning the Second Coming of Christ.
歷史學家指出，威廉・米勒信息的一半，是建基於他對但以理書第八章第十四節之二千三百日的辨識。至於他信息的另一半，卻有時未被人認明；那就是他駁斥有關基督第二次降臨之錯謬教訓的工作。
Based upon the false Jesuit methodology there was (and still is) a prominent false teaching that William Miller consistently opposed. It was the false teaching that the Lord’s second coming was preceded by a thousand years of peace called the “temporal millennium” which Sister White also opposed.
基於耶穌會士錯謬嘅方法論，當時有一項顯著嘅錯謬教訓（而且直到今日仍然存在），係威廉‧米勒一向堅決反對嘅。呢項錯謬教訓就係：主第二次降臨之前，會先有一千年嘅太平時期，稱為「暫世千禧年」；懷師母亦同樣反對呢種教訓。
Miller’s work was also establishing the truth of the literal return of Christ, in opposition to the various false ideas concerning the millennium that were prevalent in his history. Paul is addressing the Second Coming in 2 Thessalonians, so the passage was part of Miller’s understanding of a literal Second Coming. The chapter was “Present Truth” for Miller.
米勒嘅工作亦都喺確立基督按字面真正再來呢個真理，以反對喺佢所處時代流行、關於千禧年嘅各種錯誤觀念。保羅喺《帖撒羅尼迦後書》第2章所論及嘅，正係基督第二次降臨，所以呢段經文構成咗米勒對按字面之第二次降臨嘅理解之一部分。對米勒而言，呢一章就係「現代真理」。
Paul identifies an important sequence of events connected with the Second Coming, and also provides the logic of why the Thessalonians should not expect the return of the Lord in their lifetime. Paul says, “Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him.” The word “beseech” means to interrogate. Paul is reasoning out the elements associated with the Second Coming and leading his audience through a type of interrogation, meant to produce analysis of his logic by his hearers.
保羅指出一連串與第二次降臨有關的重要事件，並且說明其理據，解釋為何帖撒羅尼迦人不應期望主會在他們有生之年回來。保羅說：「弟兄們，論到我們主耶穌基督降臨，和我們到他那裏聚集，」。「懇求」一詞的意思是盤問。保羅正在推論那些與第二次降臨相關的各項因素，並且帶領他的聽眾經歷一種盤問，為要使聽見的人對他的論證作出分析。
The structure of his logic is that before Christ returns a second time, the papacy must be identified and reign, and that before the papacy arrives in history there must be a falling away. The falling away was yet future, so the arrival of the papacy was even beyond that. So how could anyone be deceived into thinking Christ’s return was soon? He uses several symbols of the papacy in order to establish just who that power is that is revealed after the falling away. He calls the papacy the “man of sin,” that “wicked,” “the son of perdition” and the “mystery of iniquity.” Sister White is clear these are all symbols identifying the papacy.
佢論證嘅結構係：喺基督第二次再來之前，教皇制必須先被辨明並掌權；而喺教皇制於歷史中出現之前，必先有一次離道反教嘅事發生。離道反教當時仍屬將來，因此教皇制嘅出現就更加喺其後。咁樣，又點可能有人受迷惑，以為基督嘅再來已經迫近呢？佢運用咗幾個象徵教皇制嘅稱號，為要確立嗰個喺離道反教之後被顯明出來嘅權勢究竟係邊一個。佢稱教皇制為「罪惡的人」、「那惡者」、「沉淪之子」同埋「不法的隱意」。懷愛倫姊妹清楚指出，呢啲都係用嚟指明教皇制嘅象徵。
“But before the coming of Christ, important developments in the religious world, foretold in prophecy, were to take place. The apostle declared: ‘Be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand. Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; who opposeth and exalteth himself above all that is called God, or that is worshiped; so that he as God sitteth in the temple of God, showing himself that he is God.’
「但在基督降臨之前，宗教界必有先知預言所預告之重要發展要發生。使徒宣告說：『我勸你們：無論有靈、有言語、有冒我名的書信，說基督的日子現在到了，你們總不要輕易動心，也不要驚慌。人不拘用甚麼法子，你們總不要被他誘惑；因為那日子以前，必有離道反教的事，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，甚至坐在神的殿裏，自稱是神。』」
“Paul’s words were not to be misinterpreted. It was not to be taught that he, by special revelation, had warned the Thessalonians of the immediate coming of Christ. Such a position would cause confusion of faith; for disappointment often leads to unbelief. The apostle therefore cautioned the brethren to receive no such message as coming from him, and he proceeded to emphasize the fact that the papal power, so clearly described by the prophet Daniel, was yet to rise and wage war against God’s people. Until this power should have performed its deadly and blasphemous work, it would be in vain for the church to look for the coming of their Lord. ‘Remember ye not,’ Paul inquired, ‘that, when I was yet with you, I told you these things?’
「保羅嘅說話唔可以被誤解。唔可以教導人話，佢係藉住特別嘅啟示，曾經警告帖撒羅尼迦人基督會即刻降臨。咁樣嘅立場會導致信心混亂；因為失望往往會引致不信。所以，使徒告誡弟兄，唔好接受任何呢一類信息，當作係由佢而嚟；跟住佢又着重指出，先知但以理所清楚描述嘅教皇權勢，仲未興起，並且要向上帝嘅子民爭戰。直到呢個權勢完成佢嗰致命而褻瀆嘅作為之前，教會若指望佢哋嘅主降臨，都是徒然嘅。保羅問道：『我仲同你哋喺埋一齊嘅時候，曾把呢啲事告訴你哋，你哋唔記得咩？』」
“Terrible were the trials that were to beset the true church. Even at the time when the apostle was writing, the ‘mystery of iniquity’ had already begun to work. The developments that were to take place in the future were to be ‘after the working of Satan with all power and signs and lying wonders, and with all deceivableness of unrighteousness in them that perish.’
真正教會將要遭遇嘅試煉，實在可怕。甚至喺使徒寫作嘅時候，「不法的隱意」已經開始發動。將來所要發生嘅事，乃係「照撒但嘅運動，行各樣嘅異能、神蹟，和一切虛假的奇事，並且喺嗰啲沉淪嘅人身上，施行各樣出於不義嘅迷惑。」
“Especially solemn is the apostle’s statement regarding those who should refuse to receive ‘the love of the truth.’ ‘For this cause,’ he declared of all who should deliberately reject the messages of truth, ‘God shall send them strong delusion, that they should believe a lie: that they all might be damned who believed not the truth, but had pleasure in unrighteousness.’ Men cannot with impunity reject the warnings that God in mercy sends them. From those who persist in turning from these warnings, God withdraws His Spirit, leaving them to the deceptions that they love.” Acts of the Apostles, 265, 266.
「使徒論到嗰啲拒絕領受『真理之愛』嘅人所講嘅話，尤其嚴肅莊重。佢就一切故意拒絕真理信息嘅人宣告話：『故此， 神就給他們一個生發錯誤的心，叫他們信從虛謊；使一切不信真理、倒喜愛不義的人都被定罪。』人若拒絕 神憑住憐憫所賜下嘅警告，並唔能免受刑罰。對於嗰啲一意轉離呢啲警告嘅人， 神就收回祂嘅靈，任憑佢哋陷於佢哋所喜愛嘅迷惑之中。」《使徒行述》，265、266頁。
Although Sister White directly identifies the “man of sin,” that “wicked,” “the son of perdition” and the “mystery of iniquity” from the passage of Paul, and calls it the “papal power,” she says more. She identifies that these symbols employed by Paul to identify the pope of Rome, was established from the book of Daniel, when she stated, “The apostle therefore cautioned the brethren to receive no such message as coming from him, and he proceeded to emphasize the fact that the papal power, so clearly described by the prophet Daniel, was yet to rise and wage war against God’s people. Until this power should have performed its deadly and blasphemous work, it would be in vain for the church to look for the coming of their Lord.” Paul was basing the portion of the message to the Thessalonians which identified the papacy upon Daniel chapter eleven, and verse thirty-six.
雖然懷愛倫姊妹直接指出，保羅經文中所說的「罪人」、「那惡者」、「沉淪之子」以及「不法的奧祕」，就是「教皇權勢」，但她所說的不止於此。她指出，保羅用以辨識羅馬教皇的這些象徵，乃是根據《但以理書》而立論；她曾如此說：「因此，使徒告誡弟兄們，不可把這樣的信息當作出於他；接着他進一步強調，那由先知但以理如此清楚描繪的教皇權勢，尚要興起，並向上帝的子民爭戰。直等到這權勢完成其致命而褻瀆的作為之前，教會若仰望他們主的降臨，乃是徒然的。」保羅在寫給帖撒羅尼迦人的這部分信息中，用以指明教皇制度的根據，乃是《但以理書》第十一章第三十六節。
And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done. Daniel 11:36.
王必任意而行；自高自大，超過一切神明，又要向萬神之神說誇大奇異的話；並且亨通，直到忿怒完畢；因為所定的事，必然成就。 但以理書 11:36。
When Paul identifies the pope “Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God,” Paul was paraphrasing the prophet Daniel’s description of the “king” that did “according to his will,” and exalted “himself and” magnified “himself above every god.” The pope is the king that speaks “marvelous things against the God of gods”, and the pope is the power that would “prosper till the” first “indignation” would “be accomplished” in 1798.
當保羅指出教皇乃是那位「敵擋主，高抬自己，超過一切稱為神的和一切受人敬拜的，甚至坐在神的殿裏，自稱是神」之時，保羅乃是在意譯先知但以理所描述那位任意而行的「王」；他曾高抬「自己」，並使「自己」尊大，超過一切神。教皇就是那位說出「奇異話攻擊萬神之神」的王；教皇也就是那股權勢，必「亨通」，直到第一次「忿怒」於1798年「完畢」為止。
Daniel eleven, and verse thirty-six is absolutely essential to understand correctly if the increase of knowledge in 1989 is to be understood correctly. For this reason the false teaching that the king in the verse was France, as introduced by Uriah Smith, was introduced in the first generation of Adventism (1863 to 1888). Smith changed the text of verse thirty-six from “the” king (which is the papacy that was being described in the previous verses) to “a” king (any king) in order to ascribe to atheistic France the characteristics of Rome’s worship style, but that was just a jumping-off point to put forth his pet theory about Turkey being the king of the north in verse forty and onward.
但以理書第十一章第三十六節，若要正確理解一九八九年知識的增加，就絕對必須被正確理解。為此，烏利亞·史密斯所提出、把該節中的王說成是法國的錯誤教導，乃是在復臨運動的第一代（1863至1888年）被引進的。史密斯把第三十六節的經文由「那王」——即前面數節所描述的教皇制度——改成「一個王」（任何一個王），為要把羅馬敬拜方式的特徵歸於無神論的法國；但那不過是一個起步點，為的是提出他所偏愛的理論，聲稱在第四十節及其後文中，土耳其就是北方王。
Satan began early to obscure the fact that the king in the verse, is the papacy, and it is the apostle Paul who provides Daniel’s testimony with a second witness to this fact. Sister White provided the third witness.
撒但很早就開始掩蔽這一事實：經文中所說的王，就是教皇制；而為但以理的見證就此事實提供第二個見證的，乃是使徒保羅。懷愛倫姊妹則提供了第三個見證。
Not only did Satan seek to obscure the truth about the king in the verse being the pope, but by misdirecting the truth contained in the verse, Satan also made obscure the significance of what the “indignation” in the verse represented. The papacy in the verse was to prosper until 1798 when it was delivered its deadly wound. 1798 is the end of the twenty-five hundred and twenty years of God’s indignation that was carried out against the northern kingdom of Israel, beginning in 723 BC.
撒但不單止企圖掩蔽經文中所指嘅王就係教皇呢一個真理，並且藉住誤導經文所包含嘅真理，撒但亦使經文中「惱恨」所代表嘅意義變得晦暗不明。經文中嘅教皇權本應亨通，直到1798年，嗰時佢受咗致命嘅創傷。1798年，乃係上帝嘅惱恨二千五百二十年之終結；呢惱恨自公元前723年開始，施行喺以色列北國之上。
If Adventism had defended and upheld the “seven times,” in 1863, it would have been virtually impossible for Uriah Smith to get away with such foolishness about verse thirty-six, for the “indignation” would have been understood as representing God’s first indignation of “seven times,” thus having no connection whatsoever with France. The increase of knowledge in 1989 is supported by Paul in the passage, and for this reason the warning of Paul in the passage concerning those who do not receive the love of the truth, but receive strong delusion, do so through their rejection of the truths Paul presents in the passage. One of those truths is the correct identification of the king of the north in Daniel chapter eleven, verses forty through forty-five.
如果復臨信徒曾於1863年為「七次」加以辯護並持守，烏利亞‧史密夫對第三十六節所作那等愚妄之論，便幾乎不可能得逞；因為「惱怒」本應被理解為代表上帝第一個「七次」的惱怒，因此與法國全然毫無關聯。1989年知識的增加，乃由保羅在該段經文中所支持；也正因如此，保羅在該段經文中對那些不領受真理之愛、反倒領受強烈迷惑之人的警告，正是因他們拒絕了保羅在該段經文中所陳明的真理而臨到他們。其中一項真理，便是對但以理書第十一章第四十至四十五節之北方王的正確認定。
In the passage, after Paul identifies the pope of Rome, he identifies a sequence of events at the end of the world leading up to the Second Coming of Christ, which is the subject of the passage. He states, “then shall that Wicked be revealed.” That “wicked” is the pope, “whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming.” Then Paul says “Even him, whose coming is after the working of Satan with all power and signs and lying wonders.” Jesus is the one “whose coming is after the working of Satan.”
喺呢段經文入面，保羅喺指出羅馬教皇之後，進一步指出世界末了、直至基督第二次降臨之前所要發生之一連串事件；呢個正正就係呢段經文嘅主題。佢話：「那時這不法的人必顯露出來。」呢個「不法的人」就係教皇；「主耶穌要用口中的氣滅絕他，並用降臨的榮光廢掉他。」跟住保羅又話：「這不法的人來，是照撒但的運動，行各樣的異能、神蹟，和一切虛假的奇事。」耶穌就係嗰位「來，是照撒但的運動」嘅。
Satan’s miraculous working is the period of time from the soon-coming Sunday Law, until Michael stands up and human probation closes. Satan accomplishes no miracles during the Seven Last Plagues that are poured out from the close of probation until Christ returns.
撒但施行神蹟奇事嘅時期，係由即將來臨嘅星期日法令開始，直到米迦勒興起、人類恩典時期結束為止。由恩典時期結束直到基督復臨、七大災傾倒落嚟期間，撒但並不施行任何神蹟。
“Says Christ, ‘By their fruits ye shall know them.’ If those through whom cures are performed, are disposed, on account of these manifestations, to excuse their neglect of the law of God and continue in disobedience, though they have power to any and every extent, it does not follow that they have the great power of God. On the contrary, it is the miracle-working power of the great deceiver. He is a transgressor of the moral law, and employs every device that he can master to blind men to its true character. We are warned that in the last days he will work with signs and lying wonders. And he will continue these wonders until the close of probation, that he may point to them as evidence that he is an angel of light and not of darkness.” The Seventh-day Adventist Bible Commentary, volume 7, 911.
基督說：「憑着他們的果子，就可以認出他們來。」若那些藉其施行醫治的人，因着這些顯現，便傾向為自己忽略上帝律法一事開脫，並且繼續悖逆；即使他們擁有無論何等廣大、何等程度的能力，也不能因此斷定他們有上帝的大能。相反，這乃是那大迷惑者行神蹟的能力。他是道德律法的干犯者，並運用他所能掌握的一切手段，使人看不見這律法的真實本質。我們曾受警告，在末後的日子，他要以神蹟和虛假的奇事行事。他並且要一直施行這些奇事，直到恩典時期結束，好藉此指證自己乃是光明的天使，而不是黑暗的天使。」《基督復臨安息日會聖經註釋》卷七，911。
Paul identifies that there would be a falling away that preceded the revealing of the papacy, and that Christ’s Second Coming would take place “after” the marvelous working of Satan. Satan’s marvelous working begins at the Sunday law in the United States, and ends at the arrival of the close of probation and the seven last plagues. Satan’s marvelous working begins at the Sunday law in the United States.
保羅指出，在教皇權顯露之前，必先有離道反教的事；而基督第二次降臨，乃是在撒但奇異作為「之後」才會發生。撒但奇異的作為，始於美國的星期日法案，終於恩典時期的結束與最後七災的來到。撒但奇異的作為，始於美國的星期日法案。
“By the decree enforcing the institution of the Papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with Spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.” Testimonies, volume 5, 451.
「藉着一項強制推行教皇制度、並違背上帝律法的法令，我們的國家將會徹底與公義斷絕關係。當更正教伸手越過鴻溝，去握住羅馬權勢的手；當她越過深淵，與招魂術攜手；當在這三重聯合的影響之下，我們的國家背棄其作為一個更正教及共和政體之政府的憲法上一切原則，並為宣揚教皇制度的謬誤與迷惑而作出安排之時，那時我們便可以知道，撒但奇異作為的時候已經來到，而末日已近。」《教會證言》卷五，451頁。
The Sunday law is the end of the sixth kingdom, the earth beast of Revelation chapter thirteen. The earth beast began to reign at the end of the twelve hundred and sixty years of papal rule in 1798. The papacy was therefore revealed in the year 538, though her work to take control of the world was already active when Paul penned his words. Before the year 538, there would be a falling away that preceded the revealing of the man of sin, sitting in the temple of God.
《啟示錄》第十三章入面嘅地獸，即係第六個國度；而星期日法就係呢個第六個國度嘅終局。地獸喺一七九八年，即係教皇權統治嗰一千二百六十年結束之時，開始掌權。因此，教皇權係喺五三八年被顯明出嚟；不過，佢企圖奪取世界控制權嘅作為，喺保羅寫下呢番說話之時，已經在運作之中。喺五三八年之前，必先有離道反教嘅事，然後嗰「罪人」先會被顯露出嚟，坐喺神嘅殿裡。
The falling away was represented by the church of Pergamos when the Christian church compromised with the religion of paganism, as symbolized by the emperor Constantine. Paul was identifying the prophetic waymarks that must occur before the Second Coming of Christ. After rehearsing what he had previously taught the Thessalonians, he then asks if they did not remember that he had previously taught them these truths? He then reminds them they should also remember that he taught them that a power would “withholdeth” the papacy “that” the papacy “might be revealed in his time?” The word “witholdeth” means to restrain. The word “withholdeth” is later in the same passage translated as “now letteth.”
背道嘅事，係由別迦摩教會所表徵；當基督教會同異教嘅宗教妥協之時，正如君士坦丁皇帝所象徵嘅一樣。保羅係指出，喺基督第二次降臨之前，必須出現嘅預言路標。佢重述咗自己先前教導帖撒羅尼迦人嘅內容之後，就問佢哋，豈不是記得佢以前曾經教導過佢哋呢啲真理嗎？跟住佢提醒佢哋，佢亦曾教導佢哋，有一種權勢會「攔阻」教皇制，「叫」教皇制「到了他的時候，才可以顯露」？「攔阻」一詞嘅意思係抑制。喺同一段經文後面，「攔阻」呢個詞又被譯作「現今還在攔阻」。
The passage is therefore correctly represented as; “And now ye know what restrains the papacy, that the papacy might be revealed in his time. For the mystery of iniquity (the papacy) doth already work: only he who now restrains the papacy, will continue to restrain the papacy until he be taken out of the way.” When William Miller recognized this passage in Thessalonians he realized that the power that prevented the papacy from ascending to the throne of the earth in the year 538, was pagan Rome, and that pagan Rome would restrain the rise of the papal power, until pagan Rome was “taken out of the way.”
因此，這段經文應當正確地表達為：「如今你們也知道那攔阻教皇權的，是叫教皇權到了適當的時候才可以顯露出來。因為那不法的奧祕（教皇權）已經發動；只是現今那攔阻教皇權的，仍要繼續攔阻教皇權，直等到那攔阻者被除去。」當威廉・米勒認明帖撒羅尼迦後書中的這段經文時，他便明白，那在公元538年阻止教皇權登上世界寶座的勢力，乃是異教羅馬；而異教羅馬必會攔阻教皇勢力的興起，直到異教羅馬「被除去」為止。
“During, the twelve years I was a deist, I read all histories I could find; but now I loved the Bible. It taught of Jesus! But still there was a good deal of the Bible that was dark to me. In 1818 or 19, while conversing with a friend! To whom I made a visit, and who had known and heard me talk while I was a deist, he inquired, in rather a significant manner, ‘What do you think of this text, and that?’ referring to the old texts I objected to while a deist. I understood what he was about, and replied—If you will give me time, I will tell you what they mean. ‘How long time do you want?’ I don’t know, but I will tell you, I replied, for I could not believe that God had given a revelation that could not be understood I then resolved to study my Bible, believing I could find out what the Holy Spirit meant. But as soon as I had formed this resolution the thought came to me—‘Suppose you find a passage that you cannot understand, what will you do?’ This mode of studying the Bible then came to my mind:—I will take the words of such passages, and trace them through the Bible, and find out their meaning in this way. I had Cruden’s Concordance, which I think is the best in the world; so I took that and my Bible, and set down to my desk, and read nothing else, except the newspapers a little, for I was determined to know what my Bible meant.
「喺我作自然神論者嗰十二年期間，我讀盡我所能搵到嘅一切歷史；但而家，我愛慕《聖經》。《聖經》講述耶穌！然而，《聖經》之中仍有唔少地方，對我而言係晦暗難明。1818年或1819年，我去探訪一位朋友，同佢談話；佢喺我作自然神論者時，曾認識我，也曾聽過我點樣講論。佢就帶住頗有意味嘅口吻問我：『你對呢段經文，同嗰段經文，有乜嘢睇法？』所指嘅，正係我作自然神論者時所反對嘅舊經文。我明白佢嘅意思，就回答話——若你俾我時間，我就會告訴你佢哋係咩意思。『你要幾耐？』我回答話，我唔知道；但我會告訴你，因為我唔能夠相信，神所賜嘅啟示，竟然係人不能明白嘅。於是我就立志研讀我嘅《聖經》，相信我能夠查明聖靈所要表達嘅意思。但我一立定呢個心志，就有一個念頭臨到我——『假若你遇到一段你不能明白嘅經文，你會點做呢？』於是，一種研讀《聖經》嘅方法就浮現喺我心裏：我要將呢類經文裏面嘅字詞攞出嚟，追查佢哋喺全本《聖經》之中嘅用法，藉此找出其意義。我有一本Cruden’s Concordance，我認為呢本係世上最好嘅；所以我就攞住嗰本書同我嘅《聖經》，坐到書桌前，除咗稍為睇一啲報紙之外，乜都唔讀，因為我決意要知道我嘅《聖經》究竟係咩意思。」
“I began at Genesis, and read on slowly; and when I came to a text that I could not understand, I searched through the Bible to find out what it meant. After I had gone through the Bible in this way, O, how bright and glorious the truth appeared! I found what I have been preaching to you. I was satisfied that the seven times terminated in 1843. Then I came to the 2300 days; they brought me to the same conclusion; but I had no thought of finding out when the Savior was coming, and I could not believe it; but the light struck me so forcibly I did not know what to do. Now, I thought, I must put on spurs and breeching; I will not go faster than the Bible, and I will not fall behind it. Whatever the Bible teaches, I will hold on to it. But still there were some texts that I could not understand.’
「我由《創世記》開始，慢慢讀下去；當我讀到一段我唔能夠明白嘅經文時，我就查考整本《聖經》，要找出其意思。當我用呢種方式讀完整本《聖經》之後，啊，真理顯得何等光明、何等榮耀！我發現咗我一直向你哋所傳講嘅內容。我確信嗰七期喺1843年終止。其後我又讀到二千三百日；佢哋使我得出同樣嘅結論；但我並冇諗過要查明救主幾時來臨，而且我亦唔能夠相信；然而嗰光如此有力咁臨到我，我竟唔知道該點樣辦。於是我心裏想，我必須勒緊韁繩，束好衣襟；我唔會比《聖經》行得更快，亦唔會落後於佢。凡《聖經》所教導嘅，我都必持守。但係，仍然有一啲經文我唔能夠明白。」
“So much for his general mode of studying the Bible. On another occasion he stated his mode of settling the meaning of the text before us—the meaning of ‘the daily.’ ‘I read on,’ said he, ‘and could find no other case in which it was found, but in Daniel. I then took those words which stood in connection with it, ‘take away.’ He shall take away the daily, ‘from the time the daily shall be taken away,’ etc. I read on, and thought I should find no light on the text; finally I came to 2 Thessalonians 2:7–8. ‘For the mystery of iniquity doth already work, only he who now letteth, will let, until he be taken out of the way, and then shall that wicked be revealed,’ etc. And when I had come to that text, O, how clear and glorious the truth appeared! There it is! that is ‘the daily!’ Well, now, what does Paul mean by ‘he who now letteth,’ or hindereth? By ‘the man of sin,’ and ‘the wicked,’ Popery is meant. Well, what is it which hinders Popery from being revealed? Why, it is Paganism; well, then, ‘the daily’ must mean Paganism.” William Miller, Apollos Hale, The Second Advent Manual, 65, 66.
「關於佢研讀聖經嘅一般方法，就講到呢度。另一次，佢陳述咗佢點樣確定我哋而家所面對嘅經文之意義——即「常獻的」之意義。佢話：『我繼續讀落去，發覺除咗《但以理書》之外，搵唔到其他出現呢個詞語嘅地方。於是我就攞與佢相連嘅嗰啲字眼——「除掉」。佢必除掉常獻的，「從除掉常獻的時候起」，等等。我繼續讀落去，以為自己喺呢段經文上搵唔到亮光；最後我讀到《帖撒羅尼迦後書》2:7–8：『因為不法的隱意已經發動，只是現在有一個攔阻的，等到那攔阻的被除去，然後那不法的人就顯露出來，』等等。當我讀到呢段經文嘅時候，哦，真理顯得何等清楚、何等榮耀！就係呢度！嗰就係「常獻的」！咁而家，保羅所講「現在攔阻的」或者阻止者，究竟係乜呢？「那大罪人」同「那惡者」所指嘅，乃係教皇制度。咁，係乜嘢阻止教皇制度被顯露出來呢？就係異教；既然如此，「常獻的」就必定係指異教。』」William Miller, Apollos Hale, The Second Advent Manual, 65, 66.
Without an understanding that “the daily” in the book of Daniel was a symbol of paganism, Miller would have been hard pressed to develop the framework that he assembled his prophetic structure upon. “The daily” is found five times in the book of Daniel, and it is always followed by a symbol of papalism. The evidence that “the daily” in the book of Daniel is paganism is located in Paul’s letter to the Thessalonians. One of the most severe warnings in God’s Word is located there, for there Paul clearly states that those who do not love the truth will be sent strong delusion. The truth that was purposely located in Thessalonians was the identification of paganism’s connection with papalism, and to reject that truth is to guarantee that strong delusion will be the consequence of that rejection.
若非明白但以理書中「常獻的」乃係異教主義嘅象徵，米勒就難以建立起佢所用以組成其預言架構嘅框架。「常獻的」喺但以理書中出現咗五次，而且每一次之後都緊接住一個教皇主義嘅象徵。證明但以理書中「常獻的」係異教主義嘅憑據，乃記載於保羅寫畀帖撒羅尼迦人嘅書信之中。上帝聖言中其中一個最嚴厲嘅警告，就喺嗰度；因為保羅喺當中清楚指出，凡唔愛真理嘅人，必被交畀強烈嘅迷惑。嗰個被刻意安放喺帖撒羅尼迦前後書中嘅真理，就係對異教主義同教皇主義之間關聯嘅辨明；而拒絕呢個真理，就等於保證強烈嘅迷惑必成為嗰種拒絕所帶來嘅結果。
We will continue this subject in the next article.
我哋將會喺下一篇文章繼續論述呢個題目。
Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:9–16.
你們要遲疑而驚奇；要呼喊而哀號：他們醉了，卻不是因酒；他們東歪西倒，卻不是因濃酒。因為耶和華將沉睡的靈澆灌在你們身上，並且閉上你們的眼；先知和你們的官長，就是先見，他都遮蔽了。這一切的異象於你們都變成如同封住了的書卷上的話；人把這書卷交給識字的人，說，請念罷；他就說，我不能念，因為是封住了的。又把書卷交給不識字的人，說，請念罷；他就說，我不識字。 所以主說：因為這百姓用口親近我，用嘴唇尊敬我，心卻遠離我；他們對我的敬畏，不過是人所傳授的誡命；所以，看哪，我要在這百姓中行奇妙的事，就是奇妙又可畏的事；他們智慧人的智慧必然滅沒，聰明人的聰明也必隱藏。那些深藏計謀、要向耶和華隱蔽的人有禍了！他們在黑暗中行事，說：誰看見我們呢？誰知道我們呢？你們把事顛倒了，豈可看作窰匠的泥嗎？被造的物豈可論造它的說：他沒有造我嗎？受塑造的豈可論塑造它的說：他沒有聰明嗎？以賽亞書 29:9–16。