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:
罗马确立异象，而罗马在其“时候”被揭示。这是怀特姐妹的一段话，她指出了本应显而易见的道理：
“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.
“《启示录》是一本封住的书，但它也是一本展开的书。它记载了在这地球历史末后的日子里将要发生的奇妙事件。这卷书的教训是明确的，并非神秘莫测、不可理解。其中所论述的，乃是与《但以理书》相同的一条预言线索。上帝将某些预言重复述说，借此表明这些预言必须受到重视。主绝不会重复那些无关紧要的事。”《文稿发布》第9卷，第8页。
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.
“主并不重复那些无关紧要的事”，而与罗马相关的“时”却一再反复出现。明白与罗马相关的“时”乃是“极其重要”的，因为正是这显明罗马乃是确立该异象之主题的对象。在《但以理书》和《启示录》中，教皇统治的一千二百六十年被直接提及达七次之多。
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.
他必向至高者说夸大的话，必折磨至高者的圣民，意图更改时候和律法；圣民必交在他手中，直到一载、二载、半载。 但以理书 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.
我听见那穿细麻衣、站在河水之上的人，举起右手和左手向天，指着那活到永永远远的起誓说：要到一载、两载、半载；等他把圣民的权势打散完毕的时候，这一切事就都完毕了。但以理书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.
但殿外的院子要留下，不要去量；因为它已交给外邦人；他们要践踏圣城四十二个月。启示录 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.
我要将权柄赐给我那两个见证人，他们要身穿麻衣，说预言一千二百六十天。启示录 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.
那女人就逃到旷野，在那里有神为她预备的地方，使她在那里被供养一千二百六十日。启示录 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.
又赐给那女人大鹰的两个翅膀，使她可以飞到旷野，到她自己的地方；在那里，她被养育一载、二载、半载，远离那蛇的面前。启示录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.
又赐给他一张口，说夸大的话和亵渎的话；又赐给他权柄，使他可以持续四十二个月。启示录 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.
这七处直接的引用呈现出罗马不同且具体的预言特征。罗马正是在这些经文中被揭示出来的。怀特姊妹还补充说，这些时期也以“三年半或一千二百六十天”来表示。你在圣经中并不会找到“三年半”或“一千二百六十天”这样的说法。怀特姊妹只是相应地应用了这七处引用中的计算方式。
“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.
在第13章（1—10节）中，描述了另一个“像豹一样”的兽；龙将“自己的权力、座位和大权柄”赐给了它。这个象征，正如大多数新教徒所相信的那样，代表教皇制度；它承袭了古罗马帝国曾经拥有的权力、权位与权柄。论到这只像豹的兽，有这样的宣告：“又赐给它一张说夸大话和亵渎话的口……它开口亵渎神，亵渎他的名、他的帐幕，并那些住在天上的人。又准许它与圣徒争战，并且胜过他们；又把权柄赐给它，管辖各族、各方言、各国。”这预言与但以理书第七章中那只小角的描述几乎完全一致，毫无疑问地指向教皇制度。
“‘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.
“‘又给了他权柄，使他可以继续四十二个月。’先知又说：‘我看见它的一个头仿佛受了致命的伤。’又说：‘掳人的必被掳；用刀杀人的必被刀杀。’这四十二个月等同于‘一载、二载、半载’，即三年半，或一千二百六十日，出自但以理书第七章——在这段时间里，教皇权要压迫上帝的子民。这一时期，如前几章所述，始于公元538年教皇权取得至上地位，并于1798年结束。那时，教皇被法军擒获，教皇权受了致命的创伤，预言得以应验：‘掳人的必被掳。’《大争战》，第439页。”
With the inspired authority to also consider three and a half years as the “time” which “reveals” Rome, other biblical references to Rome emerge.
凭借受启示的权威，也可以把三年半视为“揭示”罗马的“时间”，于是圣经中其他关于罗马的指涉便浮现出来。
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.
但我实实在在地告诉你们：在以利亚的日子里，以色列中有许多寡妇；那时天闭塞了三年零六个月，遍地有大饥荒。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.
以利亚的三年半将那段时期与耶洗别联系起来，而耶洗别在推雅推喇教会中象征教皇罗马。
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，我有几件事要责备你：因为你容让那自称女先知的妇人耶洗别，教导并引诱我的仆人行淫，吃祭偶像之物。我曾给她悔改她淫行的机会，她却不肯悔改。启示录 2:20、21。
The “time” given the fourth church, represented by Jezebel, is also a “space.”
给予由耶洗别所代表的第四个教会的“时间”，也是一个“空间”。
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.
以利亚与我们一样性情的人；他恳切祷告不要下雨，结果地上三年零六个月没有下雨。雅各书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.
在评论四十二个月与一千二百六十天为同一时期时，怀特姐妹指出，这一时期就是基督所说的“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.
这里所提到的时期——“四十二个月”和“一千二百六十天”——是相同的，都代表基督的教会将要遭受来自罗马的压迫的那段时间。教皇至上统治的一千二百六十年始于公元538年，因此将在1798年结束。那时，一支法国军队进入罗马，将教皇拘为俘虏，他在流亡中去世。尽管不久之后又选出了新教皇，但教廷此后再也无法像从前那样掌握权力。
“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.
教会的迫害并未贯穿整整一千二百六十年的时期。上帝出于对祂子民的怜悯，缩短了他们烈火般试炼的时间。在预言将要临到教会的“大灾难”时，救主说：“若不减少那些日子，凡有血气的总没有得救的；但为选民的缘故，那些日子必减少。”马太福音24:22。由于宗教改革的影响，这场迫害在1798年之前就结束了。《大争战》，第266页。
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.”
基督和怀特姐妹将“那些日子”这一表述界定为“时候”，用以指认教皇罗马。当但以理在第十一章三十一节谈到把教皇制度安置在地上的宝座之后随之而来的迫害时，他把那段迫害的时期称为“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.
军队必站在他一边，他们要亵渎那坚固的圣所，除掉常献的祭，并设立那使荒凉的可憎之物。凡违背盟约的人，他必用谄媚使之败坏；但认识自己神的百姓必刚强而行。民中通达人要教导许多人，然而他们仍要有许多日子因刀剑、火焰、被掳和抢夺而仆倒。但以理书 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.
罗马是与其所关联的预言时期一同被显明的，这就是为什么保罗说那不法之人要在“他的时候”被显明。罗马确立了那异象——若我们不认识它，就会灭亡——这一事实，说明了为什么那个预言时期会如此频繁、并以多种方式被呈现，因为上帝“不会重复那些无关紧要的事情”。在前面的经文中，这一时期的终点也被标明了。
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.
民间有明白的人必教导许多人；然而他们仍要倒在刀剑之下、被火焚烧、被掳、被抢夺，多日。及至他们仆倒的时候，必得少许的帮助；但许多人要以谄媚附从他们。又有些明白的人也要仆倒，为要试炼他们、洁净他们、使他们洁白，直到末时，因为这事尚有一定的日期。但以理书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.
“末期”“还要等到所定的时候”。希伯来文中“appointed”一词是“moed”，意思是固定的时间或约期。《但以理书》中“所定的时候”的预言相关性与重要性，可以从它被提及的频率看出来。几乎没有老底嘉的复临信徒——如果还有的话——认识到1989年是一个“末期”，因此1989年也是一个所定的时候。那是上帝所定的约期，在那时祂要为那十四万四千人的运动解封这知识。因此，《但以理书》提供见证，表明“所定的时候”标志着“末期”的到来。在《但以理书》第八章中，这一预言性的象征被阐明。
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.
我听见有人的声音在乌莱河两岸之间呼叫说：“加百列啊，使这人明白这异象。”他就来到我所站的地方；他一来，我便惧怕，俯伏在地。他却对我说：“人子啊，你要明白，因为这异象是关乎末时的。”他与我说话的时候，我面伏于地沉睡；他摸我，使我站立起来。他又说：“看哪，我要使你知道在恼怒的末了必将发生的事，因为到了所定的结局。”但以理书 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.”
与第十一章一样，这些经文中“末了的时候”里的“末了”一词，在希伯来文中与译作“所定的”的词不同。“末了的时候”代表一个在所定的时候开始的时期。“所定的时候”（moed）是一个指定的时点，而“末了的时候”（希伯来词“gets”）是一个时期，它始于所定的时候。正是这个“时间”揭示了罗马，而这个“时间”如此重要，以至于那个时期的终点，以及该时期结束之后的时期，都由若干见证所表明。在《但以理书》第十一章第二十四节中，异教罗马被指出统治世界一个“时候”。
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.
象征性的“一载”是三百六十年，因为圣经历法的一年有三百六十天。异教罗马统治了一“载”，而教皇罗马统治了“一载、二载、半载”。现代罗马则以象征性的“一小时”或象征性的“四十二个月”为其统治期。1844年之后不再有预言性的时间，因此，“一小时”和“四十二个月”指的是从即将到来的星期日法令直到人类恩典期结束的这段时期。然而，异教罗马自公元前31年的亚克兴海战起，一直至公元330年君士坦丁将帝国首都迁至君士坦丁堡为止，皆居于至高统治地位。我们知道下面的经文是在讲异教罗马，因为基督被描绘为在他被钉十字架时“必被毁坏”的“立约之君”。当时掌权的是异教罗马，所以我们现在要看的经文指的就是异教罗马。
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.
在他的位上必兴起一个卑鄙之人，人并不把王位的尊荣给他；然而他必安然而来，以谄媚得国。他们在他面前要被如洪水般的军势冲没并被打碎，连立约的君也在其中。与他立约之后，他必行诡诈；因为他必兴起，并以少数的人而强盛。他要安然进入那省中最肥美的地方；他要做他父辈和祖父辈未曾做过的事，把掳物、战利品与财宝分散给他们；并且他要筹划他的计谋去对付坚固的据点，只是到一段时候。但以理书 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.
经文最后一句中的词“against”实际上是“from”的意思，而这节经文是在说，异教罗马将（预先筹划他的计谋）“从”它的根据地（罗马城）统治三百六十年。
“‘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节。他必平安地进入那省中最肥美之地；他要行他列祖所未曾行的，连他列祖之列祖也未曾行的；他要把掳物、战利品和财宝分散在他们中间；并且他还要筹划他的计谋以对付那些坚固的堡垒，只是暂时。
“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.
在罗马兴起之前，各国进入并占有宝贵的行省和富饶的领土，通常都是通过战争与征服。罗马这时将要做一件父辈乃至祖父辈都未曾做过的事，即通过和平手段取得这些新领地。此前闻所未闻的做法由此开创：诸王以遗赠的方式将其王国留给罗马人。罗马便以此方式获得了广大行省。
“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.
凡因此归入罗马统治之下者，从中获益匪浅。罗马以仁慈与宽厚待之，其情状如同将猎物与战利品分给他们一般。他们受到保护，免受敌人侵害，并在罗马权势的庇护下安宁、安全地休憩。
“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.
对于这节经文的后半部分，牛顿主教的理解是：不是针对坚固堡垒设谋，而是从坚固堡垒中预先设谋。罗马人确实如此，他们从那座七丘之城的坚固要塞出谋划策。“就是一段时期”；无疑是预言性的时间，360年。这些年应当从何时起算？大概从下一节所呈现的事件开始。
“‘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节。他必振起自己的权势和勇气，率领大军攻击南方王；南方王也必以极其庞大而强盛的军队起来应战；然而他仍站立不住，因为他们要设诡计害他。
“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.
“借着第23节和第24节，我们被带到犹太人与罗马人于公元前161年所立盟约之后的这一时期，就是罗马已经取得普世统治权的时候。如今摆在我们面前的这节经文，使我们看到一场针对南方王——埃及——的强力征战，以及一场由庞大而强盛的军队交锋的著名战役。就在这时，罗马历史中是否发生过这样的事件呢？——确实发生过。这场战争就是埃及与罗马之间的战争；而这场战役就是亚克兴海战。让我们简要回顾一下导致这场冲突的情势。”乌利亚·史密斯，《但以理书与启示录》，271–273页。
In the following verses the time appointed and the end are again referenced by Daniel.
在以下经文中，但以理再次提到所定的时候和结局。
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.
他必率领大军，振奋权势和勇气，去攻打南方王；南方王也必以极其庞大强盛的军队起来应战，却站立不住，因为有人设谋对付他。连与他同食他膳的人也要毁灭他，他的军队必被冲散，许多人仆倒被杀。这两位君王心中都存作恶之意，同席说谎，然而终不能得逞，因为结局尚在所定的日期。随后，他要带着大量财物回到本地；他的心要敌挡圣约，他必有所作为，然后回到自己的地。到了所定的时候，他必再来，向南方而来；只是这一次不如先前，也不如后来。 但以理书 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.
在第八章中，加百列指出，“chazon”，即那两千五百二十年的异象，将在所定的时间结束，然后由“终结之时”所代表的时期就会开始。在这段经文中，所定的时间是异教罗马对世界实行至上统治的三百六十年之终。在这段经文中并没有“终结之时”，因为在那段历史时期的末尾并没有什么被封起来而要被解封的。
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”.
在《但以理书》第八章中，那关于“恼怒终局”的异象——即与二千三百日同时结束的二千五百二十年——被封住，直到“末时”；因为在1844年，也就是这两个异象所指定的时候，第三位天使的信息之光被开启了。在《但以理书》第十一章三十至三十六节中，在1798年“第一次恼怒”结束之际，必有一段时期，被表明为“末时”，那时第一位天使的信息之光被开启。因此，异教罗马的时间预言并没有一个“末时”，只有一个指定的时候，用以标明那三百六十年何时结束；但1798年所指定的时候，以及1844年所指定的时候，都开启了一项信息，而这项信息乃是在那被表明为“末时”的时期中应当被明白的。
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.
罗马在其预言的时期，按照预言对它的描绘被显明出来。“一载、二载、半载”、“四十二个月”、“一千二百六十日”和“三年半”，都是象征中世纪黑暗时期教皇权统治的一些符号。把米勒派的运动与十四万四千人的运动联系起来的时间长度是126年。126也象征一千二百六十日，因为它是那个数目的什一，也就是十分之一。从1863年的反叛起，到1989年所预定的时点，这126年表明1989年是上帝与祂末日子民相会的约期。
We will continue this study in the next article.
我们将在下一篇文章中继续这项研究。
“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.
我们当怎样查考圣经呢？我们是否要把教义像打桩一样一条接一条地钉定，然后设法使一切经文都迎合我们既定的见解，还是把我们的思想和观点带到圣经面前，并用圣经的真理从各方面衡量我们的理论？许多阅读甚至教导圣经的人，并不明白他们所教导或所研究的宝贵真理。真理已经清楚标明时，人们仍然怀抱谬误；若他们肯把自己的教义带到神的话语面前，而不是按照自己教义的眼光来读神的话，为要证明自己的想法正确，他们就不会行在黑暗与盲目中，也不会抱守谬误。许多人给经文字句赋予迎合自己意见的意义，并因他们对神话语的曲解而自欺且欺人。当我们着手研读神的话语时，应当存谦卑的心。一切自私，一切好标新立异的心，都应放下。长期持守的看法不可被视为绝对无误。犹太人不肯放弃他们长期确立的传统，这正是导致他们败亡的原因。他们执意不肯承认自己意见或对经文阐释中的任何缺陷；然而，无论人们持有某些见解有多久，只要没有经上清楚的支持，就该弃绝。
“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.
诚心渴慕真理的人，不会不愿把自己的立场摆出来，接受查考与批评；当他们的意见和思想受到反对时，也不会恼怒。这正是四十年前我们中间所珍视的精神。我们带着心灵的负担聚集在一起，祈求能在信仰和教义上合一；因为我们知道基督并不是分裂的。我们一次只把一个要点作为查考的主题。这些查考的聚会充满庄严肃穆。我们怀着敬畏之心翻开圣经。我们常常禁食，为的是能更好地明白真理。恳切祷告之后，若有哪一点不明白，就加以讨论，每个人都自由发表自己的意见；随后我们又俯伏祷告，向天上发出恳切的祈求，求上帝帮助我们看法一致，使我们像基督与父一样合而为一。我们流下了许多眼泪。若有一位弟兄因另一位理解迟钝、未能像他那样明白某段经文而责备他，被责备的那位后来会拉着他的手，说：“我们不要叫上帝的圣灵担忧。耶稣与我们同在；让我们保持谦卑、受教的心。”而那位被责备的弟兄会说：“请饶恕我，弟兄，我亏待了你。”然后我们又屈膝进入另一段祷告。我们这样度过了许多小时。我们一般每次一同研读不超过四个小时，但有时整夜都在庄严地查考圣经，为要明白我们这时代的真理。有时上帝的灵会临到我，借着上帝所指定的方式，使难懂的部分变得清楚，于是便达到完全的和谐。我们众人同心合意，同有一个灵。
“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.
我们殷切寻求，务使圣经不被歪曲来迎合任何人的意见。对于那些重要性较小、看法不一的问题，我们尽量不多着墨，使我们的分歧尽可能降到最低。然而，我们每个人心中的负担，都是要在弟兄中间促成一种状况，以回应基督的祷告：使他的门徒能合而为一，正如他与父合而为一。有时，一两位弟兄会顽固地反对所提出的观点，按着本性的情感行事；但一见这种情形，我们就暂停研究、宣布散会，使各人都有机会到神面前祷告，并在不与别人交谈的情况下，查考分歧之处，求从天上来的光照。我们彼此友善道别，尽快再聚，继续研究。有时，神的能力明显地临到我们；当清楚的亮光显明了真理的要点时，我们就一同流泪并欢喜。我们爱耶稣；我们也彼此相爱。
“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.
在那些日子里，神为我们作工，真理在我们心灵中弥足珍贵。我们今天的合一必须能经受试炼的检验。我们在这里是在主的学校里，为要受训练，以备进入那天上的学校。我们必须学会像基督那样承受失望，从中所学的功课将对我们极其重要。
“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.
我们有许多功课要学，也有许多、许多需要放弃的旧有观念。惟有上帝和天国是无误的。那些认为自己永远不必放弃所珍爱的看法、从不需要改变意见的人，必会失望。只要我们顽固地坚持自己的想法和意见，就不可能得着基督曾为之祈求的合一。《Review and Herald》，1892年7月26日。