John the Baptist was a connecting link prophet.
施洗約翰乃是一位作為連接環節的先知。
“The prophet John was the connecting link between the two dispensations. As God’s representative he stood forth to show the relation of the law and the prophets to the Christian dispensation. He was the lesser light, which was to be followed by a greater. The mind of John was illuminated by the Holy Spirit, that he might shed light upon his people; but no other light ever has shone or ever will shine so clearly upon fallen man as that which emanated from the teaching and example of Jesus. Christ and His mission had been but dimly understood as typified in the shadowy sacrifices. Even John had not fully comprehended the future, immortal life through the Saviour.” The Desire of Ages, 220.
「先知約翰乃係連接兩個時代之間嘅環節。佢作為上帝嘅代表，挺身而出，顯明律法同先知同基督教時代之間嘅關係。佢係較小嘅光，之後要有更大嘅光接續而來。約翰嘅心思蒙聖靈光照，叫佢可以向佢嘅百姓發出亮光；但除咗由耶穌嘅教訓同榜樣所發出嘅光之外，從來冇任何光曾經，亦都永遠唔會，如此清晰地照耀喺墮落嘅人身上。基督同祂嘅使命，只係喺嗰啲象徵性、朦朧嘅祭物之中被隱約明白。就連約翰自己，對於藉着救主而得嘅將來不朽生命，也未曾完全明白。」《歷代願望》，220。
Jesus was also a connecting link prophet.
耶穌亦都係一位作為連結環節嘅先知。
“Christ has led the way from earth to heaven. He forms the connecting link between the two worlds. He brings the love and condescension of God to man, and brings man up through His merits to meet the reconciliation of God. Christ is the way, the truth, and the life. It is hard work to follow on, step by step, painfully and slowly, onward and upward, in the path of purity and holiness. But Christ has made ample provision to impart new vigor and divine strength at every advance step in the divine life. This is the knowledge and experience that the hands in the office all want, and must have, or they daily bring reproach upon the cause of Christ.” Testimonies, volume 3, 193.
「基督已經由地上帶領道路直到天上。祂構成咗呢兩個世界之間相連嘅環節。祂將上帝嘅愛同俯就帶畀人，並且藉住祂自己嘅功勞，將人帶到上帝所賜嘅和好之前。基督就係道路、真理、生命。要一步一步、艱苦而緩慢噉向前向上，行喺純潔同聖潔嘅路上，實在係艱難嘅工作。但基督已經作出充分嘅預備，喺屬靈生命中每一個向前邁進嘅步伐上，賜予新嘅活力同神聖嘅力量。呢就係辦公室中所有同工都渴望得到、並且必須擁有嘅知識同經驗；否則，佢哋每日都會令基督嘅聖工蒙受羞辱。」《證言》卷三，193頁。
John the Baptist’s prophetic work included connecting the dispensation of the earthly to the heavenly sanctuary. The first words John said when he first saw Jesus was:
施洗約翰嘅先知性工作，包括將屬地嘅經綸同天上聖所聯繫起來。約翰第一次見到耶穌時所講嘅第一句說話係：
The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world. John 1:29.
第二日，約翰看見耶穌向他而來，就說：「看哪，神的羔羊，除去世人罪孽的！」約翰福音 1:29。
But even though John was to identify the transition from ancient Israel unto spiritual Israel, his understanding of that transition was limited.
然而，雖然約翰要辨明由古代以色列過渡到屬靈以色列這一轉變，但他對這一轉變的理解卻是有限的。
“Said Christ, in vindication of John, ‘But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet.’ Not only was John a prophet to foretell future events, but he was a child of promise, filled with the Holy Spirit from his birth, and was ordained of God to execute a special work as a reformer, in preparing a people for the reception of Christ. The prophet John was the connecting link between the two dispensations.
基督為約翰辯明，說：「你們出去要看甚麼呢？先知嗎？是的，我告訴你們，他比先知大多了。」約翰不單是一位預言將來之事的先知；他也是應許之子，自出母腹便被聖靈充滿，並且蒙上帝所立，作為一位改革者，執行一項特別的工作，為要預備一班子民來迎接基督。先知約翰乃是連接兩個時代的樞紐。
“The religion of the Jews, in consequence of their departure from God, consisted mostly in ceremony. John was the lesser light, which was to be followed by a greater light. He was to shake the confidence of the people in their traditions, and call their sins to their remembrance, and lead them to repentance; that they might be prepared to appreciate the work of Christ. God communicated to John by inspiration, illuminating the prophet that he might remove the superstition and darkness from the minds of the honest Jews, which had been, through false teachings for generations, gathering upon them.
「猶太人嘅宗教，因佢哋離棄上帝，多半淪為禮儀形式。約翰乃係較小嘅光，隨後必有更大嘅光跟住而來。佢嘅使命，係要動搖百姓對佢哋傳統嘅信賴，使佢哋想起自己嘅罪，並引導佢哋悔改；好叫佢哋得以預備好，去領會基督嘅工作。上帝藉着默示向約翰啟示，光照呢位先知，使佢能夠除去誠實嘅猶太人心中嘅迷信同黑暗；呢啲迷信同黑暗，乃係由於世代相傳嘅錯誤教訓，一直累積喺佢哋身上。」
“The least disciple that followed Jesus, that witnessed his miracles, and listened to his divine lessons of instruction, and heard the comforting words which fell from his lips, was more privileged than John the Baptist, for he had a clearer light. No other light has shone, or ever will shine, upon the intellect of sinful, fallen man, save that which was, and is, communicated through Him who is the light of the world. Christ and his mission had been but dimly understood through the shadowy sacrifices. Even John thought that the reign of Christ would be in Jerusalem, and that he would set up a temporal kingdom, the subjects of which would be holy.” Review and Herald, April 8, 1873.
「那跟從耶穌、親眼見過祂所行神蹟、聆聽過祂神聖教訓、又聽見從祂口中發出安慰之言的最微小門徒，也比施洗約翰更蒙福，因為他所得的光更清楚。除那藉着那位世界之光所傳達、昔在今在的光以外，從來沒有別的光照耀過，也永遠不會照耀罪惡、墮落之人的心智。基督及其使命，藉着那些如影之祭，只不過被人模糊地明白。甚至約翰也以為基督的統治會在耶路撒冷，而祂要建立一個屬世的國度，其臣民將會是聖潔的。」《Review and Herald》，1873年4月8日。
The apostle Paul was also a connecting link prophet that was to identify the prophetic applications of the literal transitioning unto the spiritual. He understood that literal Jerusalem was no longer the Jerusalem of prophecy, for it then had transitioned unto heavenly Jerusalem.
使徒保羅亦是一位連結環節嘅先知，受命去辨明由字面嘅過渡進入屬靈層面之先知性應用。佢明白，字面上嘅耶路撒冷已不再係預言中嘅耶路撒冷，因為嗰時佢已經過渡到天上嘅耶路撒冷。
For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children. But Jerusalem which is above is free, which is the mother of us all. Galatians 4:25, 26.
蓋者阿甲珥乃在阿拉伯之西乃山，與現今之耶路撒冷相合，且與她的兒女一同為奴。但那在上的耶路撒冷卻是自主的，她是我們眾人的母。加拉太書 4:25, 26。
In chapter two of 2 Thessalonians, which we have been considering, Paul identified that literal pagan Rome was the power that restrained spiritual papal Rome from ascending to the throne until the year 538. In the chapter he identifies that the “man of sin” which is seated in the temple of God, was the same “king” that Daniel identified in chapter eleven, verse thirty-six. The proof that the “king of the north” in the last six verses of Daniel eleven is the papacy became the key to establish the framework of truth employed by Future for America from the increase of knowledge in 1989.
喺我哋一直所考察嘅《帖撒羅尼迦後書》第二章入面，保羅指出，具體而言，異教羅馬就係嗰股權勢，喺公元538年之前，攔阻屬靈上之教皇羅馬登上寶座。喺呢一章入面，佢指出，嗰位坐喺神殿中嘅「大罪人」，就係但以理喺第十一章第三十六節所指出嘅同一位「王」。《但以理書》第十一章最後六節所講嘅「北方王」乃係教皇權，呢一點嘅證明，成為咗用以確立「Future for America」自1989年知識增加以來所採用之真理架構嘅關鍵。
In the same chapter, Paul identified pagan Rome’s work of restraining the rise of the papacy, until the time when pagan Rome would be taken away, and thus identified that “the daily” in the book of Daniel was pagan Rome. That truth became the very key to establish the framework of truth which produced the increase of knowledge in 1798.
喺同一章之中，保羅指出異教羅馬一直抑制住教皇權嘅興起，直到異教羅馬被除去嘅時候；由此亦表明《但以理書》入面嘅「常獻的」乃係異教羅馬。呢個真理遂成為建立真理架構嘅關鍵，而正係呢個架構促成咗1798年知識嘅增長。
In William Miller’s history the message was proclaimed when a transition from the Philadelphian to the Laodicean movement was to take place. In Future for America’s history the transition from a Laodicean movement unto the Philadelphian movement is now taking place.
喺威廉・米勒嘅歷史入面，呢個信息係喺由非拉鐵非運動過渡到老底嘉運動將要發生嘅時候被宣告出嚟。喺「Future for America」嘅歷史入面，而家正喺發生緊由老底嘉運動過渡到非拉鐵非運動嘅轉變。
The truth that Paul set forth in 2 Thessalonians that identified the transition from literal pagan Rome unto spiritual papal Rome became the framework for Miller’s prophetic understanding. Both John the Baptist and Paul were raised up to explain the transition from literal to spiritual. William Miller was typified by John the Baptist and in his work it was essential that he recognized the relation and transition of pagan and papal Rome, the transition that John was raised up to identify.
保羅喺《帖撒羅尼迦後書》所陳明嘅真理，指出由字面上嘅異教羅馬過渡到屬靈上嘅教皇羅馬，呢一點成為咗米勒先知性理解嘅架構。施洗約翰同保羅都係被興起，為要闡明由字面到屬靈嘅過渡。威廉．米勒乃係由施洗約翰所預表，而喺佢嘅工作之中，佢必須認識異教羅馬同教皇羅馬之間嘅關係同過渡；正正就係施洗約翰被興起要指出嘅嗰個過渡。
There are five references to “the daily” in the book of Daniel, and they always precede a symbol of the papal power. In the context of the prophetic transition we are considering, all five references include the transition from literal Rome to spiritual Rome. “The daily” in the book of Daniel is one of the truths represented upon Habakkuk’s two tables, and is therefore a foundational truth that was to be defended; a truth which would ultimately become covered up with false and counterfeit jewels and coins. It is no accident that every truth represented upon the two sacred charts has direct inspired endorsements within the writings of Ellen White. To reject any of the foundational truths (including “the daily”), is to simultaneously reject the authority of the Spirit of Prophecy.
但以理書中有五處提到「常獻的」，而且每一次都先於一個教皇權勢的表號出現。就我們現正考察之預言性轉移的脈絡而言，這五處經文全都包含了從字義上的羅馬轉移至屬靈的羅馬。 但以理書中的「常獻的」，乃是哈巴谷兩塊版上所表徵之真理之一，因此是一項本應被維護的根基性真理；這真理最終卻被虛假與偽造的珠寶和錢幣所掩蓋。凡兩幅神聖圖表上所表徵的每一項真理，在懷愛倫的著作中皆有直接、受默示的印證，這絕非偶然。拒絕任何一項根基性真理（包括「常獻的」在內），就等於同時拒絕預言之靈的權威。
“Then I saw in relation to the ‘Daily,’ that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘Daily;’ but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed.” Review and Herald, November 1, 1850.
「跟住我睇到，關於『常獻的』一事，『祭』呢個字乃係出於人嘅智慧而加上去，並唔屬於經文本身；而主將對此事正確嘅見解賜畀嗰啲傳揚審判時辰呼聲嘅人。喺1844年之前，當時大家仍然合一，幾乎所有人都喺對『常獻的』嘅正確見解上同心一致；但自1844年以後，喺混亂之中，別嘅見解被接納，於是黑暗同混亂就隨之而來。」《Review and Herald》，1850年11月1日。
Those “who gave the judgment hour cry,” understood “the daily” as a symbol of paganism, and/or pagan Rome. Their understanding included the fact that they understood that the word “sacrifice” did not belong in the passage in Daniel, where it had been added by the translators (by human wisdom) of the King James Bible. The pioneer understanding also included that “the daily” was always presented in connection with one of the two symbols of the papal power, and that paganism (“the daily”), always preceded the papal symbol. They were always identified in the sequence in which they arrived into prophetic history. The books of Daniel and Revelation never deviate from the historical sequence of paganism preceding papalism, and when the book of Revelation introduces the third desolating power of the false prophet, that sequence is always upheld.
嗰啲「傳審判時辰信息」嘅人，明白「常獻的」乃係異教主義，及／或異教羅馬嘅表號。佢哋嘅理解亦包括一個事實，就係佢哋明白「祭」呢個字並唔屬於但以理書嗰段經文；嗰個字乃係英王欽定本聖經嘅譯者憑住人嘅智慧加上去嘅。先驅嘅理解亦包括：「常獻的」總係同教皇權勢兩個表號其中之一一同出現，而異教主義（「常獻的」）總係先於教皇制嘅表號。佢哋一向都係按照佢哋進入預言歷史嘅次序被識別出嚟。但以理書同啟示錄從來冇偏離異教主義先於教皇制呢個歷史次序；而當啟示錄引入第三個施行荒涼嘅勢力——假先知——嗰個次序亦始終得以維持。
Without Paul’s instruction that the literal things of prophecy transitioned to the spiritual in the time period of the cross, a dilemma is produced with Christ’s prediction of the destruction of Jerusalem found in all the gospels except John. The two symbols of the papacy connected with “the daily” in the book of Daniel are the abomination of desolation and the transgression of desolation. Those two symbols represent the mark of the beast (the abomination) and the image of the beast (the transgression).
若無保羅嘅教導，指出預言中屬字面嘅事物喺十字架嗰段時期已轉移到屬靈嘅層面，咁基督喺除咗約翰福音之外所有福音書中所預言耶路撒冷被毀一事，便會產生一個兩難困局。喺但以理書裏面，同「常獻的」相連嘅教皇制度嘅兩個象徵，就係那行毀壞可憎的，同埋那使地荒涼的罪過。呢兩個象徵所代表嘅，就係獸的印記（那可憎的）同埋獸像（那罪過）。
The transgression that allows the papacy to murder those it deems as heretics is the combination of church and state, with the church in control of the relationship. Thus, Daniel represents the combination of church and state which is the image of the papal beast, as the transgression of desolation. The Bible identifies idolatry as an abomination, and all the idolatry of the papal power is represented with its idol sabbath, which John calls the mark of the beast, and Daniel calls the abomination that maketh desolate.
容讓教皇制度殺害其所認定為異端之人的那種罪過，乃是教會與國家之結合，而在此關係中由教會操控主導。故此，但以理將那教會與國家之結合——即教皇獸之像——表述為那使地荒涼的罪過。聖經認定偶像崇拜為可憎之事，而教皇權勢一切的偶像崇拜，皆藉其偶像安息日表徵出來；約翰稱之為獸的印記，但以理則稱之為那行毀壞可憎的。
And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. And it waxed great, even to the host of heaven; and it cast down some of the host and of the stars to the ground, and stamped upon them. Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. And an host was given him against the daily sacrifice by reason of transgression, and it cast down the truth to the ground; and it practiced, and prospered. Daniel 8:9–12.
其中一角生出一個小角，向南、向東、又向榮美之地，漸漸強大，極其強盛。它漸漸強大，直到天象之軍；又將天象之軍和星宿中的一些摔落在地，並踐踏它們。它更自高自大，直到天軍之君；常獻的燔祭因它被除掉，他聖所的地方也被傾覆。又因過犯，有軍旅交付給它，以敵擋常獻的燔祭；它將真理拋擲於地，任意而行，且亨通順利。 但以理書 8:9–12
We will address these verses in greater detail in another article, but in verse eleven, the power that magnified itself against Christ was pagan Rome, when they attempted to kill him at his birth and then finally did so at the cross. The verse states that “by him” (pagan Rome), “the daily was taken away.” The Hebrew word translated as “taken away” is “rum,” and it means “to lift up and exalt”. Pagan Rome would lift up and exalt the religion of paganism, and they did that very thing in history. This is why they are called “pagan” Rome.
我哋會喺另一篇文章更詳細論述呢幾節經文，但喺第十一節，嗰個向基督自高自大嘅勢力，就係異教羅馬；當基督出世嘅時候，佢哋曾企圖殺害佢，最終亦喺十字架上將佢害死。經文話：「因他」（異教羅馬），「常獻的被除掉」。譯作「除掉」嘅希伯來字係「rum」，意思係「舉起並高舉」。異教羅馬會將異教嘅宗教舉起並高舉，而佢哋喺歷史上確實就係咁樣做。呢個就係點解佢哋被稱為「異教」羅馬。
The next verse identifies that papal Rome, was given a “host” (military power), that was against, or was to overcome “the daily” (paganism). This also is a fact of history, for military strength was employed by the papacy (though she never has her own army), to overcome the restraint placed upon her rise to power. That power came from pagan Rome. The military power that she employed was given unto her through “transgression,” for the transgression that allowed her to control the armies of the kings that placed her on the throne in the year 538, was the transgression of the combination of church and state. First pagan Rome is addressed in verse eleven, informing the student that pagan Rome would stand up against Christ, and that it would exalt the religion of paganism.
下一節經文指出，教皇羅馬被賜予一支「軍旅」（軍事勢力），其目的乃是敵擋，或勝過「常獻的」（異教）。這同樣亦是歷史事實，因為教廷曾運用軍事力量（雖然她從未擁有自己獨立的軍隊），去勝過那加諸於她掌權興起之上的阻力。那股勢力乃是來自異教羅馬。她所運用的軍事力量，是藉着「罪過」而賜給她的；因為使她得以控制那些在公元538年將她扶上寶座之列王軍隊的那罪過，正是政教結合之罪。首先，第十一節是論到異教羅馬，告知研經者異教羅馬必起來敵擋基督，並且它要高舉異教之宗教。
The next verse describes the transgression of the combination of church and state that allowed the papacy to overcome and remove the restraint that pagan Rome had exercised against her. History upholds the application of both those verses. “The daily” represents either pagan Rome, the power that stood against Christ, or the religion of paganism that was exalted by pagan Rome. The symbol of “the daily” is then followed by the papacy, as it identifies the transgression of church and state that is what empowers the papacy with an army to do its dirty work. Daniel’s third use of “the daily,” is the question that produces the answer, that is the central pillar of Adventism.
下一節經文描述咗教會同國家結合所犯嘅過犯；正係呢種結合，使教皇權得以勝過並除去異教羅馬一向對佢所施加嘅抑制。歷史支持呢兩節經文嘅應用。「常獻的」所代表嘅，要麼係異教羅馬——即嗰個敵擋基督嘅勢力——要麼係由異教羅馬所高舉嘅異教信仰。咁樣，「常獻的」呢個象徵之後，隨即就係教皇權，因為佢指明咗教會與國家結合嘅過犯，而正係呢種過犯使教皇權得着軍隊，去執行佢嗰啲污穢嘅工作。但以理第三次使用「常獻的」，乃係嗰個引出答案嘅問題；而呢個答案，正係復臨信仰嘅中心柱石。
Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? Daniel 8:13.
其後，我聽見有一位聖者說話；又有另一位聖者問那說話的聖者：「這關於常獻的燔祭、以及那使地荒涼的罪過，將聖所同軍旅一併交付踐踏的異象，要到幾時呢？」但以理書 8:13
In this verse, the question is asked of how long shall the vision be, thus asking for an answer that represents duration, and not a point in time. The question is not on what date will the vision be fulfilled, but what is the duration of the vision. The verse does not ask “When?”, it asks, “How long?” The vision is about the desolating powers of paganism, represented as “the daily,” and papalism as represented by the transgression of the papacy that is accomplished when she commits fornication with the kings of the earth. Those two desolating powers of paganism followed by papalism were to trample down the sanctuary and the host for a period of “seven times.”
喺呢一節經文入面，所提出嘅問題係「異象要到幾時」，因此所求嘅答案乃係表示一段持續嘅時間，而唔係某一個時間點。問題唔係問異象會喺乜嘢日期應驗，而係問異象所持續嘅時段有幾長。呢一節唔係問「幾時？」；佢係問：「幾耐？」呢個異象係關乎使地荒涼嘅權勢：異教主義，以「常獻的」為其表徵；以及教皇主義，則以教皇制度嘅過犯為其表徵，而呢種過犯乃係當她與地上列王行淫之時所成就嘅。呢兩種使地荒涼嘅權勢——先係異教主義，然後係教皇主義——要踐踏聖所同軍旅一段「七期」嘅時期。
It is important to recognize that the trampling down of the literal sanctuary which began in the time of Babylon, and continued through to the destruction of Jerusalem by pagan Rome in 70 AD, was done by pagan powers from the beginning of the history to the end. Thus, it was literal paganism in the plural that trampled down the literal sanctuary and literal host (God’s people). But it was spiritual Rome that trampled down spiritual Jerusalem and spiritual Israel.
必須認清：對字面聖所的踐踏，始於巴比倫時代，並一直延續至主後70年耶路撒冷被異教羅馬毀滅之時；由始至終，這事都是由異教勢力所行。因此，踐踏字面聖所同字面軍旅（上帝的子民）的，乃是複數的字面異教；但踐踏屬靈耶路撒冷同屬靈以色列的，乃是屬靈的羅馬。
But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 11:2, 3.
只是殿外的院子，你要留着不用量；因為這是交給外邦人的；他們要踐踏聖城四十二個月。我要使我那兩個見證人，穿着麻衣，說預言一千二百六十天。啟示錄 11:2, 3
John the Baptist was a connecting link prophet that identified the change of dispensation from the earthly sanctuary to the heavenly, without knowing the fullness of his work. Paul was a connecting link prophet that identified the change of dispensation from literal Israel (the host) to spiritual Israel. The Jerusalem that was trampled down for forty-two months was spiritual Jerusalem.
施洗約翰乃是一位銜接環節嘅先知；佢雖然並唔知道自己職分嘅全部豐滿，卻指出咗由地上聖所轉移到天上聖所嘅時代更替。保羅乃是一位銜接環節嘅先知，指出咗由有形嘅以色列（軍兵）轉移到屬靈嘅以色列嘅時代更替。那被踐踏咗四十二個月嘅耶路撒冷，乃係屬靈嘅耶路撒冷。
“The periods here mentioned—forty and two months,” and ‘a thousand two hundred and threescore days’—are the same, alike representing the time in which the church of Christ was to suffer oppression from Rome. The 1260 years of papal supremacy began in A.D. 538, and would therefore terminate in 1798. At that time a French army entered Rome and made the pope a prisoner, and he died in exile. Though a new pope was soon afterward elected, the papal hierarchy has never since been able to wield the power which it before possessed.” The Great Controversy, 266.
「此處所提到嘅時期——『四十二個月』，同埋『一千二百六十日』——乃係同一段時期；兩者同樣代表基督嘅教會要受羅馬壓迫嘅時間。教皇至上權力嘅一千二百六十年，始於主後538年，因此將於1798年終止。到嗰時，一支法國軍隊進入羅馬，將教皇擄為囚犯；而佢亦死於流亡之中。雖然其後不久又選立咗一位新教皇，但自此之後，教皇體制再不能行使佢先前所擁有嘅權力。」《善惡之爭》，266頁。
Paul identified that at the transition which took place in the history of the cross, spiritual Jerusalem which “is above,” became the city which God chose to place his name, and literal Jerusalem ceased to be the Jerusalem of Bible prophecy.
保羅指出，喺十字架歷史所發生嘅轉捩點上，屬靈嘅耶路撒冷，即「在上面」嘅耶路撒冷，成為咗神所揀選立祂名嘅城；而字面上嘅耶路撒冷，則唔再係聖經預言中嘅耶路撒冷。
For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children. But Jerusalem which is above is free, which is the mother of us all. Galatians 4:25, 26.
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This truth is essential to understand correctly, and the false application of literal Jerusalem as the symbol of Bible prophecy is part of the deception created by the Jesuits to undermine the truth that the pope of Rome is the antichrist. That false teaching produces a belief within apostate Protestantism that allows them to incorrectly look to the modern Jewish nation of Israel as a symbol of prophecy. Literal Jerusalem ceased to be God’s Jerusalem in the time of the cross.
呢個真理必須被正確明白；而將字面上嘅耶路撒冷錯誤地應用為聖經預言嘅象徵，正係耶穌會士所製造嘅迷惑之一，目的係要破壞「羅馬教皇就係敵基督」呢個真理。呢種錯誤教導喺背道嘅新教之中產生咗一種信念，使佢哋錯誤地將現代猶太國以色列視為預言嘅象徵。字面上嘅耶路撒冷，喺十字架嗰時起，就已經唔再係上帝嘅耶路撒冷。
“The city of Jerusalem is no longer a sacred place. The curse of God is upon it because of the rejection and crucifixion of Christ. A dark blot of guilt rests upon it, and never again will it be a sacred place until it has been cleansed by the purifying fires of heaven. At the time when this sin-cursed earth is purified from every stain of sin, Christ will again stand upon the Mount of Olives. As His feet rest upon it, it will part asunder, and become a great plain, prepared for the city of God.” Review and Herald, July 30, 1901.
「耶路撒冷城已經不再係聖地。因為佢拒絕基督並將祂釘十字架， 神嘅咒詛臨到其上。罪咎嘅黑暗污點覆蓋住佢；而且，除非經過天上潔淨之火嘅煉淨，佢必永遠唔會再成為聖地。到呢個被罪咒詛嘅世界從一切罪污中得潔淨嘅時候，基督必再次站喺橄欖山上。當祂嘅腳踏喺其上之時，橄欖山就必裂開，成為一大片平原，為 神嘅城預備。」《Review and Herald》，1901年7月30日。
The relevance of the distinction between literal Jerusalem and spiritual Jerusalem will be addressed as we consider Christ’s prophecy of the end of the world. The fourth time Daniel identifies “the daily,” is in chapter eleven.
當我哋考察基督關於世界末了嘅預言時，實際耶路撒冷同屬靈耶路撒冷之間嘅分別所具有嘅重要性，將會得到闡明。但以理第四次指出「常獻的祭」，係喺第十一章。
And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. Daniel 11:31.
必有軍兵站在他那一邊，污穢保障之聖所，除掉常獻的燔祭，設立那行毀壞可憎之物。Daniel 11:31.
This verse is identifying the work of pagan Rome in placing the papacy on the throne of the earth in the year 538. The “arms” represent the military strength of pagan Rome that stood up for the papacy beginning with Clovis, king of the Franks in the year 496. Different European kings worked for the placement of the papacy following Clovis, but the verse is identifying four things the European kings (arms) did for the papacy, once they transgressed by forming a church and state alliance with the whore of Tyre.
呢節經文指出咗異教羅馬喺公元538年將教皇制度安置於地上王座之上所作嘅工作。「膀臂」象徵異教羅馬嘅軍事力量；呢股力量由法蘭克人之王克洛維於公元496年開始，起來支持教皇制度。繼克洛維之後，唔同嘅歐洲君王都曾為教皇制度嘅設立效力；但呢節經文所指出嘅，係當歐洲諸王（膀臂）與推羅嘅淫婦結成政教聯盟、因此干犯罪過之後，佢哋為教皇制度所作嘅四件事。
Once they stood up for the papacy, they “polluted” or destroyed the city of Rome, which was the symbol of strength of both pagan and papal Rome. The pollution of the verse was carried out repeatedly through the years, as the city of Rome was brought under continuous military attacks. Those European kings (the arms), would also “take away the daily.” The Hebrew word translated as “take away” in this verse is not “rum,” as it was in chapter eight. In this verse, the word translated as “take away,” is “sur,” and it means to remove. The arms of the European kings would remove the pagan resistance to the rise of the papacy in the year 508. Then in the year 538, those arms would place the papacy on the throne of the earth. Then at the Counsel of Orleans, in that very year, the papacy implemented a Sunday law.
當佢哋為教皇制站起來之後，佢哋就「玷污」或者毀壞咗羅馬城；羅馬城正係異教羅馬同教皇羅馬權勢嘅象徵。經文所講嘅玷污，係喺多年之間一再發生，因為羅馬城不斷遭受軍事攻擊。嗰啲歐洲君王（即「膀臂」），亦都會「除掉常獻的」。本節譯作「除掉」嘅希伯來文，並唔係第八章所用嘅「rum」。喺本節之中，譯作「除掉」嘅字係「sur」，意思係移除。歐洲君王嘅膀臂，會喺公元508年除去異教勢力對教皇制興起嘅抵抗。然後到咗公元538年，嗰啲膀臂就會將教皇制安置喺地上嘅寶座之上。跟住喺同一年嘅奧爾良會議上，教皇制實施咗一條星期日法令。
Sunday as a day of worship is what Sister White calls the “idol” sabbath, and idolatry is the perfect biblical definition of the word “abomination”. In the year 538, the arms of pagan Rome placed the abomination that maketh desolate.
把星期日作為敬拜之日，乃是懷愛倫姊妹所稱的「偶像」安息日；而拜偶像，正是聖經對「可憎之物」一詞最貼切的界定。於公元538年，異教羅馬的膀臂設立了那行毀壞可憎之物。
“All who will exalt and worship the idol Sabbath, a day that God has not blessed, help the devil and his angels with all the power of their God-given ability, which they have perverted to a wrong use. Inspired by another spirit, which blinds their discernment, they cannot see that the exaltation of Sunday is entirely the institution of the Catholic Church.” Selected Messages, book 3, 423.
「凡高舉並敬拜嗰個偶像安息日——一個上帝並未賜福嘅日子——嘅人，都係用佢哋由上帝所賜能力嘅全部力量去幫助魔鬼同佢嘅使者；而呢啲能力，佢哋已經歪曲咗用途，錯用喺邪路之上。由於受另一個靈所感動，呢個靈蒙蔽咗佢哋嘅辨識力，以致佢哋睇唔見：對星期日嘅高舉，完全係天主教會所設立嘅制度。」《信息選粹》，第3冊，423頁。
Prophecy and history uphold the application we have just identified for verse thirty-one. When we say prophecy upholds this application, we are referring to the fact that there are other prophecies which address these same facts, without bringing them into the discussion at this time. The fifth and final time Daniel uses “the daily,” is found in chapter twelve.
預言同歷史都支持我哋啱啱為第三十一節所確定嘅應用。當我哋話預言支持呢個應用，意思係指，仲有其他預言都論及同樣嘅事實，只係此刻未將佢哋引入討論之中。但以理第五次亦係最後一次使用「常獻的」，係喺第十二章。
And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. Daniel 12:11, 12.
從那除掉常獻的燔祭、並設立那行毀壞可憎之物的時候起，必有一千二百九十日。凡等候、並到了那一千三百三十五日的，那人便為有福。Daniel 12:11, 12.
Prophecy and history uphold that in the year 508, the resistance to the rise of the papacy essentially ended, when the last of three geographical obstacles (the Goths), were plucked up as Daniel chapter seven identifies.
預言同歷史都證實：到咗公元508年，對教皇權崛起嘅抵抗基本上已經終止，因為但以理書第七章所指出嘅三個地理障礙之中，最後一個——哥特人——已被拔除。
I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots: and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things. Daniel 7:8.
我留意觀看那些角，見其中又長起一個小角；先前的角之中，有三角在這角面前連根被拔起；且看哪，這角有眼，像人嘅眼，又有口，說誇大嘅話。但以理書 7:8。
The three horns being removed are illustrated on the two sacred tables, and when the third of those three geographical obstacles was driven out of the city of Rome, in the year 508, the resistance against the rise of the papal power was taken away. The setting up referenced in verse eleven, represents the thirty years between 508 and 538. It identifies thirty years where the preparation of establishing the man of sin in the temple of God was accomplished.
那三隻角被拔除，乃以兩塊聖表為圖示；當那三個地理障礙之中第三個於主後508年被逐離羅馬城之時，反對教皇權勢興起的阻力便被除去。第十一節所提到的「設立」，乃代表主後508年至538年之間的三十年。這指出那三十年期間，為要將那罪人設立在神的殿中而作的預備，已告完成。
The word translated as “taken away” is also “sur,” which means to remove, and in 508, the resistance against the rise of the papacy was removed (taken away). From that date, twelve hundred and ninety years takes you to 1798, and the deadly wound of the papacy. Thirteen hundred and thirty-five days takes you to the first disappointment, and the beginning of the tarrying time at the very end of the year 1843. The verse promises a blessing to those who “cometh” to 1843. The word “cometh” means to touch. The first day of 1844, marks the first disappointment, but the last day of 1843, touches the first moment of 1844. The last day of a year touches the first day of the following year. The blessing associated with that date is upheld by history and prophecy.
被譯作「除去」嘅呢個字，同樣係「sur」，意思係移除；而喺 508 年，反對教皇權興起嘅阻力被移除（除去）咗。由嗰個日期起計，一千二百九十年就帶你去到 1798 年，以及教皇權所受嘅致命傷。一千三百三十五日就帶你去到第一次失望，以及喺 1843 年年尾最末之時延遲時期嘅開始。呢節經文應許一個福分畀嗰啲「來到」1843 年嘅人。「來到」呢個字嘅意思係觸及。1844 年嘅第一日，標誌住第一次失望；但 1843 年嘅最後一日，觸及 1844 年嘅第一刻。一年嘅最後一日觸及下一年嘅第一日。與嗰個日期相關聯嘅福分，乃由歷史同預言所維持。
We will continue our consideration of the significance of “the daily” as a foundational truth in the next article.
我哋將會喺下一篇文章繼續探討「常獻的」作為一項根基性真理之意義。
“All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.
「凡於1840至1844年間所賜下的一切信息，如今都要以有力之方式傳揚，因為有許多人已失去方向。這些信息要傳到所有教會。」
“Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.
「基督說：『你們的眼有福了，因為看見了；你們的耳有福了，因為聽見了。我實在告訴你們，從前有許多先知和義人，渴想看你們所看見的，卻沒有看見；要聽你們所聽見的，卻沒有聽見。』［馬太福音 13:16, 17］看見了1843年和1844年所看見之事的眼睛，乃是有福的。」
“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.
「呢個信息已經賜下。而且喺重申呢個信息上，不應再有拖延，因為時代嘅兆頭正在應驗；收結嘅工作必須完成。喺短時間內，將有一項偉大嘅工作成就。照住上帝所指定，一個信息快將賜下，並且要膨脹成為大聲呼喊。到嗰時，但以理必站喺自己嘅位分上，作出佢嘅見證。」《Manuscript Releases》，第21卷，437。