Paul’s identification of pagan Rome as the power that restrained the papacy from rising to power in the year 538, became the witness that William Miller recognized that established “the daily,” in the book of Daniel as representing paganism. William Miller’s framework was based upon the two desolating powers of paganism followed by papalism. Miller’s most important discovery in support of that framework was Paul’s testimony in 2 Thessalonians, chapter two, where Paul identifies that the restraint upon the papacy, produced by pagan Rome, would be taken away, in order for the “man of sin” to be placed in the temple of God, showing himself that he is God.
保羅指出，異教羅馬乃係喺公元538年以前攔阻教皇權勢興起之勢力；呢一點成為咗威廉．米勒所認明之見證，從而確立《但以理書》中「常獻的」乃係象徵異教主義。威廉．米勒嘅詮釋架構，係建基於兩個施行荒涼之勢力：先係異教主義，繼而係教皇主義。喺支持呢一架構嘅發現當中，米勒最重要嘅發現，乃係保羅喺《帖撒羅尼迦後書》第二章中嘅見證；喺嗰度，保羅指出，由異教羅馬所造成、對教皇權勢之攔阻，必被除去，好使「大罪人」得以安置於神的殿中，自顯為神。
In the book of Daniel, the symbol of “the daily” representing paganism is always followed by a symbol of the papacy, whether it be represented as the transgression of desolation or the abomination of desolation. Yet in Christ’s warning to the Christians concerning the siege and destruction of Jerusalem that took place during the three-and-a-half years from 66 to 70 AD, Christ referred to “the abomination of desolation, spoken of by Daniel the prophet” as the sign for the Christians that were in Jerusalem to immediately flee. History identifies that the sign was not the symbol of papal Rome, but of pagan Rome. The sign was to be recognized by the faithful, if they were to avoid the siege and destruction. Is “the abomination of desolation, spoken of by Daniel the prophet,” a symbol of pagan Rome, or papal Rome?
喺但以理書入面，代表異教嘅「常獻的」呢個象徵，總係跟住一個代表教皇權嘅象徵，無論佢係以「荒涼的罪過」抑或「那行毀壞可憎的」嚟表達都係如此。然而，基督就主後66年至70年之間嗰三年半所發生、耶路撒冷被圍困同被毀滅一事，向基督徒所發出嘅警告之中，基督提到「但以理先知所說的那行毀壞可憎的」，作為喺耶路撒冷嘅基督徒要即時逃走嘅記號。歷史表明，呢個記號並唔係教皇羅馬嘅象徵，而係異教羅馬嘅象徵。忠心嘅人若要避開圍困同毀滅，就必須認出呢個記號。「但以理先知所說的那行毀壞可憎的」，究竟係異教羅馬嘅象徵，定係教皇羅馬嘅象徵？
When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) Then let them which be in Judaea flee into the mountains: Let him which is on the housetop not come down to take anything out of his house: Neither let him which is in the field return back to take his clothes. And woe unto them that are with child, and to them that give suck in those days! But pray ye that your flight be not in the winter, neither on the sabbath day: For then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be. And except those days should be shortened, there should no flesh be saved: but for the elect’s sake those days shall be shortened. Matthew 24:15–22.
所以，你們看見那由先知但以理所說、那行毀壞可憎的站在聖地裏，（讀者須要會意；）那時，在猶太的，應當逃到山上；在房上的，不要下來從屋裏拿甚麼；在田裏的，也不要回去取衣裳。當那些日子，懷孕的和奶孩子的有禍了！你們應當祈求，叫你們逃走的時候，不遇着冬天，也不在安息日；因為那時必有大災難，從世界的起頭直到如今，沒有這樣的災難，後來也必沒有。若不減少那日子，凡有血氣的總沒有一個得救；只是為選民的緣故，那日子必減少。馬太福音 24:15–22。
Sister White comments on how this warning was fulfilled in the history of the destruction of Jerusalem from 66 through 70 AD, and she identifies that the flag, or the standard of the Roman army, was the sign for the Christians still in Jerusalem to flee. So, was the “abomination of desolation, spoken of by Daniel the prophet,” pagan Rome, or was it papal Rome, as Miller based his framework upon?
懷愛倫姊妹評論到，呢個警告點樣喺主後66年至70年耶路撒冷被毀嘅歷史之中應驗；而且佢指出，嗰面旗幟，即羅馬軍隊嘅軍旗，乃係仍然留喺耶路撒冷之基督徒逃走嘅記號。咁樣，究竟「但以理先知所說的那行毀壞可憎的」，係異教羅馬，抑或係教皇羅馬——正如米勒所據以建立其體系者呢？
William Miller was led to understand both manifestations of Rome (pagan followed by papal), but he was forced by the history in which he lived, to treat both kingdoms as one kingdom. And of course, they are one kingdom, but they also represent two successive kingdoms. Forced by the prophetic history of 1798, Miller had to address Rome as primarily one kingdom. In 1798, Miller believed Christ’s Second Coming was approximately twenty-five years in the future. He knew full well that papal Rome had received a deadly wound in 1798. For Miller, there were no other earthly kingdoms to follow papal Rome, for Christ was about to return.
威廉・米勒被引導去明白羅馬嘅兩種顯現（先係異教羅馬，繼而係教皇羅馬）；但由於佢所身處嘅歷史處境所迫，佢不得不將呢兩個國度視為一個國度。當然，佢哋的確係一個國度，但同時亦代表兩個前後相繼嘅國度。受1798年呢段先知歷史所迫，米勒必須主要將羅馬當作一個國度去論述。喺1798年，米勒相信基督第二次降臨大約會喺二十五年之後發生。佢十分清楚知道，教皇羅馬已於1798年受咗致命傷。對米勒而言，喺教皇羅馬之後，再冇其他地上嘅國度，因為基督就快要再來。
In the history where Miller was located, he understood the statue of chapter two of Daniel, represented four earthly kingdoms, for that was what Daniel testified to.
喺米勒所身處嘅歷史之中，佢明白《但以理書》第二章入面嗰個像，係代表四個地上嘅國度，因為但以理正係咁樣見證。
And the fourth kingdom shall be strong as iron: forasmuch as iron breaketh in pieces and subdueth all things: and as iron that breaketh all these, shall it break in pieces and bruise. And whereas thou sawest the feet and toes, part of potters’ clay, and part of iron, the kingdom shall be divided; but there shall be in it of the strength of the iron, forasmuch as thou sawest the iron mixed with miry clay. Daniel 2:40, 41.
第四國必堅強如鐵；因為鐵能打碎並制伏萬物；正如鐵能粉碎這一切，那國也必打碎壓傷。你既看見腳和腳趾，一部分是陶匠的泥，一部分是鐵，那國必分裂；然而其中仍必有鐵的剛強，正如你所看見鐵與泥土摻雜一樣。Daniel 2:40, 41.
Miller understood that there were only four kingdoms, and the fourth and final kingdom was Rome, which he knew from history was pagan Rome followed by papal Rome. The fourth kingdom for Miller, in agreement with Daniel’s word, was “divided,” but for Miller the division only represented a distinction between the literal and spiritual aspects of the kingdom of Rome. He was correct, but his understanding was limited.
米勒明白到，只有四個國度，而第四個、亦即最後一個國度乃是羅馬；按歷史所示，他知道那是先有異教羅馬，後有教皇羅馬。對米勒而言，第四個國度，正如但以理所言，乃是「分開」的；然而在米勒看來，這種分開只不過代表羅馬國度在字面與屬靈層面上的區別。他這樣理解並沒有錯，但他的認識仍然有限。
Miller did not see that the division of pagan and papal Rome, was based upon the division that Paul was raised up to identify. Paul (and John the Baptist), identified that at the time period of the cross literal was to transition into spiritual. Without that understanding Miller was forced to accept that Rome was essentially one kingdom that had two phases. And of course, he was correct (but limited). He could not see that spiritual Rome was represented by literal Babylon, for spiritual Rome (the papacy) is also spiritual Babylon.
米勒未有看見，異教羅馬與教皇羅馬之間的劃分，乃是建立在保羅被興起來所要辨明的那種劃分之上。保羅（以及施浸約翰）指出，在十字架的時期，屬字義的必須轉變為屬靈的。缺乏這一層理解，米勒便不得不接受：羅馬本質上乃是一個具有兩個階段的國度。當然，他是正確的（但仍有所局限）。他未能看見，屬靈的羅馬乃由字義上的巴比倫所預表；因為屬靈的羅馬（教皇制）同時亦是屬靈的巴比倫。
Literal Babylon, as the first of four kingdoms in Daniel two, would typify the fourth kingdom, for the first always typifies the last. Pagan Rome had been typified by Babylon, but both pagan Rome and Babylon typified spiritual Rome (the papacy). The papacy therefore was the fifth kingdom, and it was represented by Babylon. This is a basic reason why Sister White compares the captivity of literal Israel in Babylon for seventy years, with the captivity of spiritual Israel in spiritual Babylon for twelve hundred and sixty years.
但以理書第二章所載四國之中，實際上的巴比倫作為第一個國，乃預表第四個國，因為起初的總是預表末後的。異教羅馬曾由巴比倫所預表，然而異教羅馬與巴比倫二者都預表屬靈的羅馬（即教皇制）。因此，教皇制乃是第五個國，並且是由巴比倫所代表。這就是懷姊妹將實際的以色列在巴比倫被擄七十年，與屬靈的以色列在屬靈的巴比倫被擄一千二百六十年相比擬的一個基本原因。
“God’s church on earth was as verily in captivity during this long period of relentless persecution as were the children of Israel held captive in Babylon during the period of the exile.” Prophets and Kings, 714.
「上帝喺地上嘅教會，喺呢段漫長而毫不鬆懈嘅迫害時期之中，實在同樣處於被擄嘅境況，正如以色列子民喺被擄時期被囚於巴比倫一樣。」《先知與君王》，714。
Miller therefore had no problem interchanging prophetic fulfillments that more specifically identified pagan Rome, with papal Rome. We will provide examples of this as we continue, but if we understand that Miller viewed pagan and papal Rome as one kingdom, we can understand why Miller would have no problem with Jesus referencing the “abomination of desolation, spoken of by Daniel the prophet,” as a fulfillment of pagan Rome, while still understanding the expression of the “abomination of desolation,” in the book of Daniel as a symbol of papal Rome. Miller could not see the three desolating powers, and for this reason his prophetic framework was limited, though accurate.
因此，米勒將更具體指向異教羅馬嘅預言應驗，同教皇羅馬互相交替使用，並無任何困難。我哋會喺下文繼續提供呢方面嘅例子；但如果我哋明白米勒視異教羅馬同教皇羅馬為同一個國度，就可以明白點解米勒對於耶穌引用「那行毀壞可憎的，就是先知但以理所說的」作為應驗於異教羅馬，並無任何困難；同時仍然理解《但以理書》中「那行毀壞可憎的」呢個表述，乃係教皇羅馬嘅象徵。米勒未能看見嗰三個施行荒涼嘅勢力，因此，佢嘅預言架構雖然準確，卻仍有所限制。
But how are we to understand the discrepancy of the historical fulfillment of 66 AD, when pagan Rome placed its standards in the sacred precincts of the temple in fulfillment of Christ’s prediction? Is “the abomination of desolation, spoken of by Daniel the prophet,” a symbol of pagan or papal Rome? The answer to that dilemma is fairly simple when you recognize three desolating powers, instead of two. We should begin with Sister White’s commentary on the fulfillment of Christ’s prediction of the destruction of Jerusalem.
但當異教羅馬於主後66年把其軍旗立於聖殿聖區之內，以應驗基督的預言之時，我們當如何理解這歷史性應驗上的差異呢？「那先知但以理所說的那行毀壞可憎的」，究竟是異教羅馬的象徵，還是教皇羅馬的象徵呢？當你認識到有三個施行荒涼的勢力，而非兩個，這個兩難其實相當容易解答。我們應當先從懷愛倫姊妹對基督關於耶路撒冷毀滅之預言應驗的評註開始。
“In the Jews’ crucifixion of Christ was involved the destruction of Jerusalem. The blood shed upon Calvary was the weight that sank them to ruin for this world and for the world to come. So it will be in the great final day, when judgment shall fall upon the rejecters of God’s grace. Christ, their rock of offense, will then appear to them as an avenging mountain. The glory of His countenance, which to the righteous is life, will be to the wicked a consuming fire. Because of love rejected, grace despised, the sinner will be destroyed.
「喺猶太人將基督釘十字架呢件事上，已經包含咗耶路撒冷嘅毀滅。喺加略山所流嘅血，成為將佢哋壓沉至敗亡嘅重擔，無論係今世，抑或來世，皆然。照樣，喺嗰偉大而終極之日，當審判臨到嗰啲拒絕上帝恩典嘅人身上時，情況亦必如此。基督——佢哋所絆跌嘅磐石——到時必向佢哋顯現為一座施行報應嘅山嶽。祂面容嘅榮光，對義人而言係生命，對惡人卻要成為燒滅嘅烈火。因愛被拒絕，恩典被藐視，罪人終必被毀滅。」
“By many illustrations and repeated warnings, Jesus showed what would be the result to the Jews of rejecting the Son of God. In these words He was addressing all in every age who refuse to receive Him as their Redeemer. Every warning is for them. The desecrated temple, the disobedient son, the false husbandmen, the contemptuous builders, have their counterpart in the experience of every sinner. Unless he repent, the doom which they foreshadowed will be his.” The Desire of Ages, 600.
耶穌藉着許多比喻同一再嘅警告，表明猶太人若拒絕上帝嘅兒子，將會有乜嘢結果。喺呢啲說話之中，祂所針對嘅，乃係各世代一切拒絕接受祂為自己救贖主嘅人。每一個警告都係為咗佢哋而發。被褻瀆嘅聖殿、悖逆嘅兒子、虛假嘅園戶、輕蔑嘅匠人，都喺每一個罪人嘅經歷中有其對應。人若不悔改，呢一切所預示嘅厄運，亦必臨到佢身上。」《歷代願望》，600。
When Paul identified the transition from literal to spiritual, he identifies that it occurred during the time period of the cross, and it should be noted that the destruction of Jerusalem is directly associated with the cross. The destruction of literal Jerusalem which was first accomplished by literal Babylon was accomplished a last time by literal Rome, for Jesus always represents the end with the beginning. The trampling down of the sanctuary and the host that began with the pagan power of Babylon, ended with the pagan power of Rome.
當保羅指出由字面轉向屬靈的過渡時，他指出這過渡乃發生於十字架的時期；並且必須注意，耶路撒冷的毀滅乃與十字架有直接的關聯。那曾首先由字面的巴比倫所成就之字面的耶路撒冷的毀滅，最後一次乃由字面的羅馬所成就，因為耶穌總是以起初表明終局。那由異教勢力巴比倫開始對聖所和軍旅的踐踏，乃以異教勢力羅馬告終。
The spiritual trampling down of spiritual Jerusalem was accomplished by papal Rome and both of those periods of trampling down (literal and spiritual) typify the trampling down of God’s people by the third desolating power, which in terms of Rome is called modern Rome.
屬靈耶路撒冷在屬靈上被踐踏，乃是由教皇制羅馬所造成；而這兩段被踐踏的時期（字面上的與屬靈上的），都預表上帝的子民將被第三個施行荒涼的勢力所踐踏；就羅馬而言，這勢力稱為現代羅馬。
There are three desolating powers that each persecute God’s people. The dragon of paganism, followed by the sea beast of Catholicism, that is followed by the earth beast of the United States (the false prophet). Paganism was represented by various pagan powers that trampled down literal Israel. Papalism then trampled down spiritual Israel for twelve hundred and sixty years from 538 to 1798. The three-fold union of the dragon, the beast and the false prophet is modern Rome and it also tramples down God’s people during the “hour” of the Sunday law crisis. The three desolating powers of the dragon, the beast and the false prophet are also represented as pagan Rome, papal Rome and modern Rome.
有三個施行荒涼嘅勢力，各自都逼迫上帝嘅子民。首先係異教主義嘅龍，其後係天主教主義嘅海獸，再其後係美國嘅地獸（假先知）。異教主義由各種異教勢力所代表，佢哋踐踏實體嘅以色列。及後，教皇主義由538年至1798年，喺一千二百六十年之間踐踏屬靈嘅以色列。由龍、獸同假先知所組成嘅三重聯盟，就係現代羅馬；佢亦都喺星期日法案危機嘅「時辰」之中踐踏上帝嘅子民。龍、獸同假先知呢三個施行荒涼嘅勢力，亦即係異教羅馬、教皇羅馬同現代羅馬。
In terms of Revelation seventeen paganism is the first four kings, the fifth king is the papacy and the sixth, seventh and eighth kings is the three-fold union of modern Rome.
就《啟示錄》第十七章而言，異教乃是頭四位王；第五位王乃是教皇制，而第六、第七與第八位王，乃是現代羅馬之三重聯合。
And there are seven kings: five are fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short space. And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. Revelation 17:10, 11.
又有七位王：五位已經傾倒了，一位現今還在，另一位尚未來到；他來到的時候，必須暫時存留。那曾有、如今沒有的獸，就是第八位；牠也屬於那七位，並且要歸於沉淪。啟示錄 17:10, 11.
In terms of Daniel chapter two, paganism is all four kingdoms from literal Babylon to literal Rome. Spiritual Babylon is the papacy (the head of gold), and the three-fold union of the dragon, the beast, and the false prophet (modern Rome), is represented by the three-fold union of spiritual Medo-Persia, spiritual Greece, and spiritual Rome (whose deadly wound is healed).
按《但以理書》第二章而言，異教主義包括由字面上嘅巴比倫直到字面上嘅羅馬嘅四個國度。屬靈上嘅巴比倫就係教皇制（即金頭），而由龍、獸同假先知所組成嘅三重聯合（現代羅馬），乃係由屬靈上嘅瑪代波斯、屬靈上嘅希臘，同屬靈上嘅羅馬（其死傷已得醫治）嘅三重聯合所象徵。
When Jesus referred to the “abomination of desolation, spoken of by Daniel the prophet,” he was identifying a specific “sign” that Christians must recognize in each of the three Rome’s. Pagan Rome, papal Rome and modern Rome all persecute God’s people. That persecution is represented prophetically as trampling down the sanctuary and host. Jesus provided a warning of the approach of that persecution for each of the three periods of persecutions. When the “sign” of Rome’s authority was placed within the sanctuary, the time to flee Jerusalem had arrived. Jesus was not using Daniel’s expression of the “abomination of desolation,” as a symbol of an earthly power, but as a symbol of the sign that Christians needed to recognize.
當耶穌提到「但以理先知所說的那行毀壞可憎的」時，祂乃是在指出一個特定的「兆頭」，就是基督徒必須在羅馬嘅三個階段之中各自辨認出嚟嘅。異教羅馬、教皇羅馬同現代羅馬，都迫害上帝嘅子民。呢種迫害喺預言中被表述為踐踏聖所同埋軍旅。對於呢三個受迫害時期中嘅每一個，耶穌都提出咗一個關於嗰種迫害臨近嘅警告。當代表羅馬權柄嘅「兆頭」被安置喺聖所之內時，逃離耶路撒冷嘅時候就已經到了。耶穌使用但以理所講「那行毀壞可憎的」呢個表述，並唔係將之作為地上政權嘅象徵，而係作為基督徒所需要辨認之兆頭嘅象徵。
“Jesus declared to the listening disciples the judgments that were to fall upon apostate Israel, and especially the retributive vengeance that would come upon them for their rejection and crucifixion of the Messiah. Unmistakable signs would precede the awful climax. The dreaded hour would come suddenly and swiftly. And the Saviour warned His followers: ‘When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) then let them which be in Judea flee into the mountains.’ Matthew 24:15, 16; Luke 21:20, 21. When the idolatrous standards of the Romans should be set up in the holy ground, which extended some furlongs outside the city walls, then the followers of Christ were to find safety in flight. When the warning sign should be seen, those who would escape must make no delay. Throughout the land of Judea, as well as in Jerusalem itself, the signal for flight must be immediately obeyed. He who chanced to be upon the housetop must not go down into his house, even to save his most valued treasures. Those who were working in the fields or vineyards must not take time to return for the outer garment laid aside while they should be toiling in the heat of the day. They must not hesitate a moment, lest they be involved in the general destruction.” The Great Controversy, 25.
「耶穌向聆聽嘅門徒宣告：審判將要臨到背道嘅以色列，尤其係因為佢哋棄絕並將彌賽亞釘十字架，而有報應性嘅刑罰臨到佢哋。喺嗰可怕結局來臨之前，必有 unmistakable signs 作為先兆。嗰可怖嘅時刻將會突然並迅速噉來到。救主警告佢嘅跟從者：『你們看見先知但以理所說的那行毀壞可憎的站在聖地，（讀者須會意。）那時，在猶太的，應當逃到山上。』馬太福音 24:15, 16；路加福音 21:20, 21。當羅馬人拜偶像嘅旗幟被豎立喺聖地之上——嗰聖地係伸延至城牆外若干 furlongs 嘅範圍——咁基督嘅跟從者就要藉着逃走尋得安全。當警告嘅記號一出現，凡要逃脫嘅人都不可稍有遲延。喺猶太全地，以及耶路撒冷城內，逃走嘅信號都必須立刻服從。偶然喺房頂上嘅人，不可落到屋裏去，即使係為咗拯救自己最珍貴嘅財物亦然。喺田間或葡萄園工作嘅人，亦不可花時間返去攞回喺烈日之下勞動時所擱低嘅外衣。佢哋一刻都不可遲疑，免得陷入普遍嘅毀滅之中。」《善惡之爭》，25。
In the passage Sister White identifies the “abomination of desolation,” as an “unmistakable sign,” that was represented by the “idolatrous standards of the Romans,” which they set “up in the holy ground” of the sanctuary. Jesus was not using the “abomination of desolation” to represent either power of pagan or papal Rome, but as a “sign.” When the “sign” was placed in the holy ground of the temple, the Christians were to flee from Jerusalem “lest they be involved in the general destruction.” Sister White goes further later on in the same passage and identifies that the prophecy of Christ that identified the destruction had more than one fulfillment.
喺呢段經文入面，懷愛倫姊妹指出，「那行毀壞可憎的」乃係一個「 unmistakable sign 」，即係由「羅馬人拜偶像嘅旗號」所代表；佢哋將呢啲旗號立「喺聖所嘅聖地」之上。耶穌使用「那行毀壞可憎的」，並唔係要代表異教羅馬或者教皇羅馬任何一個權勢，而係作為一個「記號」。當呢個「記號」被設立喺聖殿嘅聖地之時，基督徒就要逃離耶路撒冷，「免得佢哋捲入普遍嘅毀滅之中」。懷愛倫姊妹喺同一段經文較後之處更進一步指出，基督用以指明嗰場毀滅嘅預言，具有多於一次嘅應驗。
“The Saviour’s prophecy concerning the visitation of judgments upon Jerusalem is to have another fulfillment, of which that terrible desolation was but a faint shadow. In the fate of the chosen city we may behold the doom of a world that has rejected God’s mercy and trampled upon His law. Dark are the records of human misery that earth has witnessed during its long centuries of crime. The heart sickens, and the mind grows faint in contemplation. Terrible have been the results of rejecting the authority of Heaven. But a scene yet darker is presented in the revelations of the future. The records of the past,—the long procession of tumults, conflicts, and revolutions, the ‘battle of the warrior … with confused noise, and garments rolled in blood’ (Isaiah 9:5),—what are these, in contrast with the terrors of that day when the restraining Spirit of God shall be wholly withdrawn from the wicked, no longer to hold in check the outburst of human passion and satanic wrath! The world will then behold, as never before, the results of Satan’s rule.
「救主關於審判臨到耶路撒冷之探訪的預言，還要有另一番應驗；那可怕的荒涼，不過是這應驗之一個微弱的影兒而已。在這蒙揀選之城的命運中，我們可以看見一個拒絕上帝憐憫、踐踏祂律法之世界的結局。地上在其漫長犯罪的世紀中所見證的人類苦難記錄，實在幽暗。人一加思量，便覺心靈厭倦，精神衰微。拒絕天上權威所產生的後果，實在可怕。然而，在將來的啟示中，還展現出一幕更為幽暗的景象。過去的記錄——那漫長接續的擾亂、衝突與革命，那「戰士在亂殺之間所穿戴的盔甲，並那滾在血中的衣服」（以賽亞書 9:5）——與那日的恐怖相比，又算甚麼呢？到那時，上帝約束的靈要從惡人中全然收回，不再抑制人類情慾與撒但忿怒的爆發！那時，世界必將看見撒但統治的結果，是前所未見的。」
“But in that day, as in the time of Jerusalem’s destruction, God’s people will be delivered, everyone that shall be found written among the living. Isaiah 4:3. Christ has declared that He will come the second time to gather His faithful ones to Himself: ‘Then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory. And He shall send His angels with a great sound of a trumpet, and they shall gather together His elect from the four winds, from one end of heaven to the other.’ Matthew 24:30, 31. Then shall they that obey not the gospel be consumed with the spirit of His mouth and be destroyed with the brightness of His coming. 2 Thessalonians 2:8. Like Israel of old the wicked destroy themselves; they fall by their iniquity. By a life of sin, they have placed themselves so out of harmony with God, their natures have become so debased with evil, that the manifestation of His glory is to them a consuming fire.
「但到那日，正如耶路撒冷被毀嘅時候一樣，上帝嘅子民必得拯救，凡記錄在生者之中嘅，都必蒙拯救。」以賽亞書 4:3。基督已宣告祂必第二次降臨，要將祂忠心嘅人召聚到自己那裏：「那時，地上萬族都要哀哭，並且要看見人子，有能力，有大榮耀，駕着天上嘅雲降臨。祂要差遣使者，用號筒嘅大聲，將祂嘅選民，從四方，從天這邊到天那邊，都招聚了來。」馬太福音 24:30, 31。那時，凡不順從福音嘅人，必被祂口中嘅氣滅絕，並被祂降臨嘅榮光毀滅。帖撒羅尼迦後書 2:8。惡人正如古時嘅以色列人一樣，自取滅亡；他們必因自己嘅罪孽跌倒。由於過犯罪惡嘅人生，他們已使自己與上帝完全失去和諧；他們嘅本性既被邪惡敗壞到如此地步，以致祂榮耀嘅顯現對他們而言，乃係吞滅人嘅烈火。
“Let men beware lest they neglect the lesson conveyed to them in the words of Christ. As He warned His disciples of Jerusalem’s destruction, giving them a sign of the approaching ruin, that they might make their escape; so He has warned the world of the day of final destruction and has given them tokens of its approach, that all who will may flee from the wrath to come. Jesus declares: ‘There shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations.’ Luke 21:25; Matthew 24:29; Mark 13:24–26; Revelation 6:12–17. Those who behold these harbingers of His coming are to ‘know that it is near, even at the doors.’ Matthew 24:33. ‘Watch ye therefore,’ are His words of admonition. Mark 13:35. They that heed the warning shall not be left in darkness, that that day should overtake them unawares. But to them that will not watch, ‘the day of the Lord so cometh as a thief in the night.’ 1 Thessalonians 5:2–5.” The Great Controversy, 36, 37.
「人應當謹慎，免得忽略基督話語中所傳達畀佢哋嘅教訓。正如祂曾警告祂嘅門徒耶路撒冷將要遭毀滅，並賜畀佢哋一個臨近荒廢嘅預兆，好叫佢哋可以逃脫；照樣，祂亦已警告世人最後毀滅嘅日子，並賜下其臨近嘅徵兆，使一切願意嘅人都可以逃避將來嘅忿怒。耶穌宣告：『日頭、月亮、星辰要顯出異兆，地上嘅邦國也有困苦。』路加福音 21:25；馬太福音 24:29；馬可福音 13:24–26；啟示錄 6:12–17。凡見到祂降臨之前兆嘅人，就當『知道人子近了，正在門口了。』馬太福音 24:33。『所以，你們要警醒，』乃係祂勸戒嘅說話。馬可福音 13:35。凡留心呢警告嘅人，必不致留喺黑暗之中，叫嗰日臨到佢哋好似出其不意一樣。但對於嗰啲不肯警醒嘅人，『主嘅日子來到，好像夜間嘅賊一樣。』帖撒羅尼迦前書 5:2–5。」《善惡之爭》，36, 37。
When Sister White wrote these words there was still to be a future fulfillment of the destruction of Jerusalem. The retributive judgment that is carried out against modern Rome (the dragon, the beast and the false prophet), at the end of the world represents the final fall of spiritual Babylon, but spiritual Babylon (the papacy) already fell once in 1798. The destruction of Jerusalem represents God’s retributive judgment upon an apostate church.
當懷愛倫姊妹寫下呢啲說話嘅時候，耶路撒冷被毀之事仍然尚有一個將來嘅應驗。喺世界末了臨到現代羅馬（龍、獸同假先知）身上嘅報應性審判，象徵屬靈巴比倫最後嘅傾覆；但屬靈巴比倫（教皇制度）早已於1798年曾經傾覆過一次。耶路撒冷嘅毀滅，代表上帝對一個背道教會所施行嘅報應性審判。
The destruction of Jerusalem in the three and a half years from 66 AD to 70 AD typifies the destruction of God’s retributive judgment at the end of the world that is brought upon modern Rome (the dragon, the beast and the false prophet). The siege and destruction of Jerusalem, which was accomplished by paganism from 66 AD unto 70 AD, lasted exactly three and a half years.
耶路撒冷喺主後66年至70年呢三年半之間所遭受嘅毀滅，預表咗喺世界末了臨到現代羅馬（即龍、獸同假先知）之上、出於上帝報應性審判嘅毀滅。由主後66年至70年，耶路撒冷被異教勢力圍困同毀滅；呢一場圍城同毀滅，正正歷時三年半。
The siege and destruction of spiritual Jerusalem which was accomplished by papalism lasted three and a half prophetic years, from 538 unto 1798. Those two illustrations typify the siege and destruction of Jerusalem in the “hour” of the Sunday law crisis that is brought about by modern Rome. The last of the three destructions of Jerusalem is reversed, as represented in the book of Daniel.
由教皇制度所完成、對屬靈耶路撒冷嘅圍困同毀滅，歷時先知性嘅三年半，即由538年直到1798年。呢兩個表號，乃係預表由現代羅馬所引致、喺星期日法案危機之「時辰」中，對耶路撒冷嘅圍困同毀滅。耶路撒冷三次毀滅之中最後一次，正如《但以理書》所表明，乃係被扭轉過來。
The book of Daniel begins with Babylon conquering and destroying Jerusalem and it ends with Babylon’s destruction and Jerusalem’s victory. In each of the three battles, there was a sign given to Christians that informed them to flee from the coming warfare. In AD 66, it was when the armies of pagan Rome placed their standards (their battle flags) in the sacred ground of the sanctuary. In the year 538, it was when the “man of sin” was revealed, sitting in the temple of God (the Christian church), showing himself that he was God, when he passed a Sunday law at the Counsel of Orleans in that year. Sunday enforcement is what the papacy identifies as the proof of their authority over the Christian world, for they argue (correctly) that there is no support for Sunday worship in God’s Word, and the fact that they instituted Sunday as the day of worship in Christianity is proof that the authority of their pagan traditions and customs are above the Bible.
但以理書以巴比倫征服並毀滅耶路撒冷開始，並以巴比倫的毀滅與耶路撒冷的得勝結束。喺三場爭戰之中，每一場都有一個賜畀基督徒嘅記號，使佢哋知道要逃離將臨嘅戰禍。主後66年，呢個記號就係異教羅馬嘅軍隊將佢哋嘅軍旗（即佢哋嘅戰旗）立喺聖所嘅聖地之上。到538年，呢個記號就係「罪人之子」被顯露出來，坐喺神的殿中（即基督教會）自稱是神；當年佢喺奧爾良會議上通過咗星期日法令。對星期日嘅強制遵守，正正係教皇制度用嚟標明其對基督教世界權柄嘅證據；因為佢哋主張（而且呢個主張係正確嘅），神的聖言之中並冇任何支持守星期日為敬拜日嘅根據，而佢哋將星期日設立為基督教敬拜之日呢一事實，就證明咗佢哋嗰啲源於異教嘅傳統同習俗之權威，是高於《聖經》的。
In the year 538, Christians were to separate from the Roman church, not simply because it was not truly a Christian church, but also because the sign of papal authority had been placed in the sacred grounds of God’s church. Sister White identifies the separation process of that history that began the period when God’s church fled into the wilderness for twelve hundred and sixty years.
喺538年，基督徒要同羅馬教會分離，唔單止因為佢並非真正嘅基督教會，亦因為教皇權柄嘅記號已經被安置喺上帝教會嘅聖所之中。懷愛倫姊妹指出咗嗰段歷史中嘅分離過程；正係呢個過程，開始咗上帝嘅教會逃到曠野一千二百六十年嘅時期。
“But there is no union between the Prince of light and the prince of darkness, and there can be no union between their followers. When Christians consented to unite with those who were but half converted from paganism, they entered upon a path which led further and further from the truth. Satan exulted that he had succeeded in deceiving so large a number of the followers of Christ. He then brought his power to bear more fully upon these, and inspired them to persecute those who remained true to God. None understood so well how to oppose the true Christian faith as did those who had once been its defenders; and these apostate Christians, uniting with their half-pagan companions, directed their warfare against the most essential features of the doctrines of Christ.
「然而，光明之君與黑暗之君之間並無聯合，他們的跟從者之間也不可能有聯合。當基督徒同意與那些不過是從異教之中半心歸信的人聯合之時，他們便踏上了一條愈走愈遠離真理的道路。撒但因自己成功迷惑了如此眾多基督的跟從者而歡騰。其後，他更充分地向這些人施展他的權勢，並激動他們去逼迫那些仍然忠於上帝的人。沒有誰比那些曾一度作真基督教信仰捍衛者的人，更明白如何敵擋真正的基督教信仰；而這些背道的基督徒，與他們那些半屬異教的同伴聯合起來，便把他們的攻擊指向基督教義中最根本的要旨。」
“It required a desperate struggle for those who would be faithful to stand firm against the deceptions and abominations which were disguised in sacerdotal garments and introduced into the church. The Bible was not accepted as the standard of faith. The doctrine of religious freedom was termed heresy, and its upholders were hated and proscribed.
嗰啲願意忠心嘅人，必須經歷一場殊死搏鬥，先至能夠堅定站立，抵擋嗰啲披上祭司袍服作掩飾、被引進教會之中嘅迷惑同可憎之事。聖經並冇被接納為信仰嘅準則。宗教自由嘅教義被稱為異端，而擁護呢教義嘅人則被憎恨並遭排斥。
“After a long and severe conflict, the faithful few decided to dissolve all union with the apostate church if she still refused to free herself from falsehood and idolatry. They saw that separation was an absolute necessity if they would obey the word of God. They dared not tolerate errors fatal to their own souls, and set an example which would imperil the faith of their children and children’s children. To secure peace and unity they were ready to make any concession consistent with fidelity to God; but they felt that even peace would be too dearly purchased at the sacrifice of principle. If unity could be secured only by the compromise of truth and righteousness, then let there be difference, and even war.” The Great Controversy, 45.
「經過一場長久而激烈嘅衝突之後，嗰少數忠心嘅人決定，若果嗰背道嘅教會仍然拒絕使自己脫離虛謊同拜偶像，佢哋就要解除與佢一切嘅聯合。佢哋睇出，若要順從上帝嘅聖言，分離乃係絕對必要嘅。佢哋唔敢容忍足以害死自己靈魂嘅謬誤，亦唔敢立下一個會危害佢哋兒女同子子孫孫信仰嘅榜樣。為咗取得和平與合一，凡係與忠於上帝相符嘅讓步，佢哋都樂意作出；但佢哋覺得，若以犧牲原則為代價，即使換來和平，呢個代價都實在太高。若果合一只能藉着犧牲真理同公義而獲得，那麼，就讓分歧存在，甚至戰爭發生。」《善惡之爭》，45。
We will continue these thoughts in the next article.
我哋將會喺下一篇文章繼續呢啲思想。
“Eternity stretches before us. The curtain is about to be lifted. We who occupy this solemn, responsible position, what are we doing, what are we thinking about, that we cling to our selfish love of ease, while souls are perishing around us? Have our hearts become utterly callous? Cannot we feel or understand that we have a work to do for the salvation of others? Brethren, are you of the class who having eyes see not, and having ears hear not? Is it in vain that God has given you a knowledge of His will? Is it in vain that He has sent you warning after warning? Do you believe the declarations of eternal truth concerning what is about to come upon the earth, do you believe that God’s judgments are hanging over the people, and can you still sit at ease, indolent, careless, pleasure loving?
「永恆正喺我哋面前展開。帷幕就快要揭起。我哋身處呢個莊嚴而負有責任嘅位置，究竟喺做乜，喺思想乜，竟然仍然緊抓住自私自利、貪愛安逸嘅心，而四圍嘅靈魂正喺滅亡？我哋嘅心係咪已經完全麻木？我哋豈能感受唔到，或者明白唔到，我哋有一項工作要為別人嘅救恩而作？弟兄們，你哋係咪屬於嗰一等有眼睇唔見，有耳聽唔到嘅人？上帝將祂旨意嘅知識賜畀你哋，係咪徒然？祂一再向你哋發出警告，係咪徒然？關於將要臨到地上之事嘅永恆真理宣告，你哋信唔信？你哋信唔信上帝嘅審判正懸喺眾民之上，而你哋竟然仍可安然閒坐，懶惰懈怠，漫不經心，貪愛宴樂？」
“It is no time now for God’s people to be fixing their affections or laying up their treasure in the world. The time is not far distant, when, like the early disciples, we shall be forced to seek a refuge in desolate and solitary places. As the siege of Jerusalem by the Roman armies was the signal for flight to the Judean Christians, so the assumption of power on the part of our nation in the decree enforcing the papal sabbath will be a warning to us. It will then be time to leave the large cities, preparatory to leaving the smaller ones for retired homes in secluded places among the mountains. And now, instead of seeking expensive dwellings here, we should be preparing to move to a better country, even a heavenly. Instead of spending our means in self-gratification, we should be studying to economize. Every talent lent of God should be used to His glory in giving the warning to the world. God has a work for His colaborers to do in the cities. Our missions must be sustained; new missions must be opened. To carry forward this work successfully will require no small outlay. Houses of worship are needed, where the people may be invited to hear the truths for this time. For this very purpose, God has entrusted a capital to His stewards. Let not your property be tied up in worldly enterprises, so that this work shall be hindered. Get your means where you can handle it for the benefit of the cause of God. Send your treasures before you into heaven.” Testimonies, volume 5, 464.
「而家絕唔係上帝子民將感情繫戀於世界，或者把財寶積存在世上嘅時候。時候已經唔遠，屆時我哋會好似早期門徒一樣，被迫要到荒涼孤寂之地尋求避難所。正如羅馬軍隊圍困耶路撒冷，乃係猶太基督徒逃走嘅信號；照樣，當我哋國家以法令強制推行教皇嘅安息日，並據此攫取權力嘅時候，呢件事就會成為對我哋嘅警告。到嗰時，就係離開大城市嘅時候，並預備其後離開小城市，遷往山間隱僻地方嘅僻靜居所。現今，我哋唔應該喺呢度尋求昂貴嘅住宅，反而應當預備遷往更美嘅家鄉，就係天上嘅家鄉。我哋唔應該將資財耗費喺自我享樂之上，反而應當學習節省。上帝所借畀人嘅每一分才幹，都應當用嚟榮耀祂，向世界發出警告。上帝有工作要祂嘅同工喺各城中去做。我哋嘅傳道所必須得到維持；新嘅傳道所必須設立。要成功推進呢項工作，所需嘅開支絕非少數。需要有敬拜嘅會堂，使人可以被邀請前來聆聽今時所當傳嘅真理。正為咗呢個目的，上帝已經將資本託付畀祂嘅管家。唔好讓你哋嘅產業被纏結喺屬世嘅企業之中，以致呢項工作受到攔阻。要將你哋嘅資財置於你哋可以運用嘅地方，好使能夠有利於上帝嘅聖工。要將你哋嘅財寶先送到天上去。」《教會證言》，第5卷，464頁。