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.
保罗将异教罗马认定为拦阻教皇权兴起、使其直至公元538年方得上台的权势，这一认定成为威廉·米勒所识别的见证，借此他确立《但以理书》中“常献的”所代表的是异教。威廉·米勒的框架建立在两种使人荒凉的权势之上：先是异教，随后是教皇权。为支持这一框架，他最重要的发现是保罗在《帖撒罗尼迦后书》第二章中的见证：保罗指出，由异教罗马所造成的对教皇权的拦阻将被挪去，好使“那不法的人”得以坐在神的殿中，自称是神。
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?
在《但以理书》中，代表异教的“常献的”的象征之后，总是紧跟着一个代表教皇权的象征，不论它被呈现为“荒凉的过犯”还是“那使荒凉的可憎之物”。然而，在基督就公元66年至70年这三年半间耶路撒冷的围困与毁灭向基督徒所发的警告中，基督将“先知但以理所说的那使荒凉的可憎之物”视为在耶路撒冷的基督徒应当立刻逃离的记号。历史指出，这个记号并非教皇罗马的象征，而是异教罗马的象征。若要躲避那场围困与毁灭，忠信之人必须认出这个记号。“先知但以理所说的那使荒凉的可憎之物”究竟是异教罗马的象征，还是教皇罗马的象征？
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，你们看见先知但以理所说的那令人荒凉的可憎之物站在圣地时——读者须要明白——那时，在犹太的就要逃到山上；在屋顶上的，不要下来从家里拿什么；在田里的，也不要回去取衣服。那些日子里，怀孕的和哺乳的有祸了！你们要祈求，叫你们的逃亡不要发生在冬天，也不要在安息日。因为那时将有大灾难，从世界起初直到如今从未有过，将来也不会再有。若不是那些日子被缩短，必没有一人得以存活；但为了蒙拣选之人的缘故，那些日子必会被缩短。马太福音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?
怀爱伦姐妹评论了这项警告如何在公元66至70年耶路撒冷被毁的历史中得到应验，并指出，罗马军队的旗帜或军旗，就是仍在耶路撒冷的基督徒应当逃离的记号。那么，“但以理先知所说的那使人荒凉的可憎之物”是异教罗马，还是教皇罗马，正如米勒建立其框架所依据的那样？
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·米勒被引导去认识罗马的两种形态（先是异教的，后是教皇的），但由于他所处的历史，他被迫把这两个王国当作一个王国来对待。当然，它们确实是一个王国，但也代表两个相继的王国。受1798年的预言历史所迫，米勒不得不主要把罗马视为一个王国。1798年，米勒相信基督的再临大约在二十五年之后。他非常清楚，教皇罗马在1798年受到了致命的打击。对米勒而言，在教皇罗马之后不会再有其他地上的王国，因为基督即将再临。
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.
在米勒所处的历史中，他明白但以理书第二章的那座像代表四个地上的王国，因为但以理就是这样作证的。
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.
第四个国必坚强如铁：因为铁能打碎并制伏万物；正如铁能打碎这一切，它也必粉碎并压伤。你既看见那脚和脚趾，一部分是陶匠的泥，一部分是铁，那国将要分裂；然而其中仍有铁的力量，因为你看见铁与黏泥搀杂。但以理书 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.
米勒认为只有四个王国，第四个也是最后一个王国是罗马；他从历史得知，这个罗马先是异教罗马，随后是教皇罗马。对米勒而言，第四个王国与《但以理书》的说法一致，是“分裂的”，但在他看来，这种分裂只是在罗马王国的字面层面与属灵层面之间作出区分。他的判断是正确的，但他的理解有限。
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.
米勒没有看到，把罗马分为异教罗马与教皇罗马的划分，是建立在保罗被兴起以辨识的那道分界之上。保罗（以及施洗约翰）指出，在十字架的时期，字面的要转变为属灵的。没有这种认识，米勒不得不接受罗马本质上是一个拥有两个阶段的王国。当然，他的看法是正确的（但有限）。他没有看到，属灵的罗马由字面的巴比伦所预表，因为属灵的罗马（即教皇制）也是属灵的巴比伦。
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.
字义的巴比伦，作为《但以理书》第二章中四个王国的第一个，将预表第四个王国，因为第一个总是预表最后一个。异教罗马曾由巴比伦所预表，但异教罗马和巴比伦都预表属灵的罗马（教皇制度）。因此，教皇制度就是第五个王国，并由巴比伦所代表。这也是怀爱伦姐妹将肉身的以色列在巴比伦被掳七十年，与属灵的以色列在属灵的巴比伦被掳一千二百六十年相比较的基本原因。
“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.
“在这漫长而无情的逼迫时期，上帝在地上的教会确确实实处于被掳之中，正如以色列人在被掳时期被囚于巴比伦一样。” 《先知与君王》，第714页。
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，米勒对把那些更具体指向异教罗马的预言应验与指向教皇罗马的应验互换使用毫无问题。接下来我们会提供例子，但如果我们明白米勒把异教罗马和教皇罗马看作同一个王国，就能理解为何米勒不认为耶稣将“先知但以理所说的那使荒凉的可憎之物”视为异教罗马的应验有什么问题，同时仍将但以理书中“使荒凉的可憎之物”这一表述理解为教皇罗马的象征。米勒未能看见那三个施行荒凉的权势，因此他的预言框架虽然准确，却受到限制。
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.
但是，我们该如何理解关于公元66年那次历史性应验的矛盾呢？当时，异教罗马把它的军旗立在圣殿的圣域，从而应验了基督的预言。“但以理先知所说的那行毁坏可憎的”，究竟象征的是异教罗马，还是教皇罗马？当你认识到不是两股，而是三股施行荒凉的势力时，这个难题的答案就相当简单。我们应当从怀特姐妹对基督关于耶路撒冷被毁之预言应验的论述开始。
“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.
犹太人把基督钉在十字架上，也带来了耶路撒冷的毁灭。各各他山上所流的血，成了压沉他们、使他们在今世和来世都走向毁灭的重担。在那伟大的末日，当审判临到那些拒绝上帝恩典的人时，也将如此。基督，这块使他们跌倒的磐石，到那时将向他们显为报应之山。他面容的荣耀，于义人是生命，于恶人却是吞灭的烈火。因为爱被拒绝、恩典被藐视，罪人将被毁灭。
“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.
“借着许多比喻和一再的警告，耶稣指出：犹太人拒绝上帝的儿子将遭致怎样的后果。这些话也是对历世历代一切拒绝接纳他为救赎主的人所说的。每一道警告都是给他们的。被亵渎的圣殿、悖逆的儿子、不忠的园户、轻慢的建造者，在每一个罪人的经历中都有其对应。除非他悔改，他们所预示的厄运就将临到他身上。” 《历代的渴望》，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.
当保罗指出从字义到属灵的转变时，他表明这一转变发生在十字架时期；并且应当注意，耶路撒冷的毁灭与十字架直接相关。地上的耶路撒冷的毁灭，起初是由地上的巴比伦所造成，最后一次则是由地上的罗马所造成，因为耶稣总是以起初代表末了。对圣所和军旅的践踏，始于巴比伦的异教权势，终于罗马的异教权势。
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.
对属灵耶路撒冷的属灵践踏是由教皇罗马造成的，而这两段践踏的时期（字面的和属灵的）都预表第三个使地荒凉的权势对上帝子民的践踏；就罗马而言，这第三个权势被称为现代罗马。
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.
有三股使荒凉的势力，各自迫害神的子民。这三者依次为：异教的龙、天主教的海兽，以及美国的地兽（假先知）。异教由各种异教势力所代表，它们践踏了肉身的以色列。随后，教皇制度在538年至1798年的一千二百六十年间，践踏了属灵的以色列。龙、兽与假先知的三重联盟就是现代罗马，并且也会在星期日法危机的“一时”期间践踏神的子民。龙、兽与假先知这三股使荒凉的势力，也被描绘为异教罗马、教皇罗马与现代罗马。
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《启示录》第十七章而言，异教是前四位王，第五位王是教皇制度，而第六、第七和第八位王是现代罗马的三重联合。
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.
并且有七位王：五位已经倒了，一位还在，另一位还没有来到；他来的时候，必须暂时存留。那先前有、如今没有的兽，就是第八位，属那七位，并且要归于沉沦。启示录 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).
就《但以理书》第二章而言，异教包括从字面意义上的巴比伦到字面意义上的罗马这四个王国。属灵的巴比伦就是教皇制度（金头）；而龙、兽和假先知（现代的罗马）的三重联合，则以属灵的玛代-波斯、属灵的希腊和属灵的罗马（其致命伤已得医治）的三重联合来代表。
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.
当耶稣提到“先知但以理所说的‘那行毁坏可憎的’”时，他是在指出一个特定的“记号”，基督徒必须在三种罗马的每一种中加以识别。异教罗马、教皇罗马以及现代罗马都迫害上帝的子民。这种迫害在预言中被象征为践踏圣所与军旅。对于这三段迫害时期中的每一段，耶稣都发出了逼迫临近的警告。当罗马权柄的“记号”被安置在圣所之内时，逃离耶路撒冷的时候就到了。耶稣并不是把但以理的“那行毁坏可憎的”这一表述用作地上权势的象征，而是把它用作基督徒需要识别之记号的象征。
“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.
耶稣向正在聆听的门徒宣告了将要临到背道的以色列的审判，尤其是他们因拒绝并将弥赛亚钉在十字架上所要遭受的报应之忿怒。明确无误的记号会先于那可怕的高潮。那令人惧怕的时辰将突然且迅速地来到。救主警告祂的跟随者：“你们看见那先知但以理所说的‘那行毁坏可憎的’站在圣地（读这经的人须要会意），那时在犹太的，应当逃到山上去。”（马太福音24:15-16；路加福音21:20-21）当罗马人的偶像旌旗在圣地树立起来——其范围延伸至城墙外数弗隆——时，基督的跟随者就当在逃亡中寻得安全。一见到这警告的记号，凡要逃脱的就不可迟延。无论在整个犹太地，还是在耶路撒冷城内，关于逃亡的信号都必须立刻顺从。在屋顶上的人不可下到屋里，哪怕是为拯救他最宝贵的财物也不行。在田间或葡萄园劳作的人不可回去取那因在炎热之下工作而脱下搁置的外衣。他们不可迟疑片刻，免得卷入那普遍的毁灭之中。《大争战》，第25页。
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.
在这段文字中，怀爱伦姐妹把“那行毁坏可憎的”界定为一个“明确无误的记号”，它由“罗马人的偶像旗帜”所代表，即他们把这些旗帜“竖立在圣所的圣地上”。耶稣并不是用“那行毁坏可憎的”来代表异教罗马或教皇罗马的任何权势，而是把它当作一个“记号”。当这个“记号”被竖立在圣殿的圣地上时，基督徒应当逃离耶路撒冷，“免得被牵连在那场普遍的毁灭中”。怀爱伦姐妹在同一段落的后文又进一步指出，基督所预言的这场毁灭并非只有一次应验。
“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.
救主关于刑罚临到耶路撒冷的预言还要再有一次应验，那可怕的荒凉不过是其微弱的影子。在这座被拣选之城的命运上，我们可以看出一个拒绝上帝怜悯、践踏祂律法的世界的厄运。大地在漫长的犯罪世纪中所目睹的人间苦难，其记录何等黑暗。一加思量，便令人心生厌恶，精神萎顿。拒绝天上权柄的后果何等可怕。然而，在未来的启示中呈现的景象更为黑暗。过去的记录——那一长串的骚乱、冲突与革命，“勇士的战斗……喧嚷混杂，衣服滚在血中”（以赛亚书9:5）——同那一日的恐怖相比，又算得了什么呢？那日，上帝抑制之灵要从恶人那里全然收回，再也不去遏止人类激情和撒但忿怒的爆发！那时，世界将前所未有地看见撒但统治的结果。
“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.
但在那日，正如耶路撒冷被毁之时一样，上帝的子民都必得拯救，凡被发现名字列在活人之中的人。以赛亚书 4:3。基督已经宣告，他要第二次降临，将忠心的人召聚归自己：“那时，地上的万族都要哀哭；他们要看见人子带着能力和大荣耀，驾着天上的云降临。他要差遣天使，发出大声的号角，把他的选民从四方，从天这边直到天那边，都聚集起来。”马太福音 24:30、31。那时，不顺从福音的人要被他口中的气所灭，并被他降临的荣光所消灭。帖撒罗尼迦后书 2:8。像古时的以色列一样，恶人自取灭亡；他们因自己的罪孽而跌倒。因着罪恶的生活，他们使自己与上帝极其不相协调，他们的本性被邪恶深深败坏，以致他荣耀的显现对他们来说成为吞灭他们的烈火。
“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.
人当谨慎，免得忽略基督话语所传达给他们的教训。正如祂曾警告门徒耶路撒冷将被毁，并给了他们临近灾祸的记号，好使他们得以逃脱；照样，祂也已警告世人那终极毁灭之日，并赐下其临近的征兆，使凡愿意的人都可以逃避将来的忿怒。耶稣宣告：“日、月、星辰要显出异兆，地上的邦国也要困苦。”路加福音21:25；马太福音24:29；马可福音13:24-26；启示录6:12-17。看见这些祂再来之先兆的人，就当“知道他近了，正在门口了。”马太福音24:33。“所以你们要警醒”，这是祂的劝勉之语。马可福音13:35。凡留心这警告的人，就不在黑暗里，免得那日不知不觉临到他们；至于不肯警醒的人，“主的日子来到，好像夜间的贼。”帖撒罗尼迦前书5:2-5。善恶之争，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.
当怀爱伦姐妹写下这些话时，关于耶路撒冷毁灭还有一个将来的应验。在世界的末了，临到现代罗马（龙、兽和假先知）的报应性审判，标志着属灵巴比伦的最终倾倒；但属灵巴比伦（教皇制度）在1798年已经倾倒过一次。耶路撒冷的毁灭代表上帝对背道教会所施行的报应性审判。
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.
公元66年至70年三年半间耶路撒冷的毁灭，预表了在世界末了，上帝的报应性审判临到现代的罗马（那龙、那兽和假先知）时所带来的毁灭。由异教势力在公元66年至70年间所实行的对耶路撒冷的围困和毁灭，正好持续了三年半。
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.
由教皇制度所实施的对属灵的耶路撒冷的围困与毁灭，持续了预言性的三年半，从538年直到1798年。那两个例证预表在现代罗马所带来的星期日法令危机的“时刻”对耶路撒冷的围困与毁灭。三次耶路撒冷毁灭中的最后一次被逆转，正如但以理书所描绘的那样。
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.
《但以理书》开头记载巴比伦征服并毁灭耶路撒冷，结尾则以巴比伦被毁、耶路撒冷得胜收尾。三场战争中的每一场，都有一个给基督徒的记号，告知他们要逃离即将到来的战事。公元66年，记号就是当异教罗马的军队把他们的军旗（作战旗帜）插在圣所的圣地上。公元538年，记号就是“那不法的人”显露出来，坐在神的殿中（基督教会），宣称自己就是神；同年他在奥尔良会议上颁布了星期日法令。对星期日的强制执行，被教皇制度视为他们对基督教世界权柄的明证；因为他们辩称（而且这一点确实属实），在上帝的话语中并没有对星期日敬拜的支持，而他们把星期日确立为基督教的敬拜之日这一事实，正证明他们那套异教传统与习俗的权威高于圣经。
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.
公元538年，基督徒应当与罗马教会分离，这不仅因为它并非真正的基督教会，还因为教皇权威的标志已被安置在上帝教会的圣地之中。怀爱伦姊妹指出，那段历史中的分离进程开启了上帝教会逃入旷野的一千二百六十年时期。
“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，光明之君与黑暗之君之间没有联合，他们的追随者之间也不可能有联合。当基督徒同意与那些不过是半途从异教改信的人联合时，他们便踏上了一条使他们离真理越来越远的道路。撒但因自己成功欺骗了如此众多基督的跟随者而欢欣鼓舞。随后，他更充分地将自己的权势施加在这些人身上，鼓动他们去迫害那些仍对上帝忠诚的人。没有人像那些曾经为这信仰辩护的人那样，深知如何反对真正的基督信仰；而这些背道的基督徒与他们那些半带异教色彩的同伴联合，把矛头指向基督教义中最根本的要义。
“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.
那些愿意忠于信仰的人，为了坚守立场、抵挡那些披着神职外衣而被引入教会的欺骗和可憎之事，不得不进行一场艰苦的斗争。圣经未被接受为信仰的准则。宗教自由的教义被称为异端，其拥护者遭人憎恶并被迫害。
“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.
经过长期而严酷的斗争之后，那少数忠心的人决定：如果那背道的教会仍拒绝使自己脱离谬误与偶像崇拜，他们就要解除与其一切的联合。他们看出，若要顺从上帝的话语，分离乃是绝对必要的。他们不敢容忍那些足以致其灵魂丧亡的错误，也不愿树立会危及他们儿女及子孙信仰的榜样。为着获得和平与合一，只要不违背对上帝的忠诚，他们愿意作出任何让步；但他们觉得，若以牺牲原则为代价，即使得到和平，也未免代价太大。若合一只能通过妥协真理与公义来实现，那就宁可有分歧，甚至战争。《大争战》，45。
We will continue these thoughts in the next article.
我们将在下一篇文章中继续这些思考。
“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?
永恒在我们面前展开。帷幕即将揭开。我们这些身处这庄严而负责任地位的人，我们在做什么、在想什么，竟自私地贪图安逸，而我们周围的灵魂正在灭亡？我们的心是否已经完全麻木不仁了？难道我们感觉不到、也不明白我们有一项为他人得救而要做的工作吗？弟兄们，你们岂是那类有眼看不见、有耳听不见的人吗？上帝赐给你们对祂旨意的认识，难道是徒然的吗？祂一次又一次地向你们发出警告，难道也是徒然的吗？你们是否相信那永恒真理对即将临到地上的事情所作的宣告？你们是否相信上帝的审判正悬在人们头上？如果相信，你们还能安坐不动，懒散、漫不经心、贪爱享乐吗？
“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.
现在不是上帝的子民把心系在世界上，或在世上积攒财宝的时候。那时日已不远，届时我们将像早期的门徒一样，被迫在荒凉僻静之地寻求避难。正如罗马军队围攻耶路撒冷曾是犹太地基督徒逃离的信号一样，当我们的国家以法令强制执行教皇安息日并行使权柄时，也将成为给我们的警告。那时就该离开大城市，预备再离开较小的城市，迁往山间僻静之处的隐居家园。现在，我们不应在这里寻求奢华的居所，反应预备迁往更美的国度，就是天上的。我们不该把资财花在自我享乐上，乃应设法节约。凡上帝借给我们的每一分才干，都当用来荣耀祂，向世界发出警告。 上帝在城市里有工作要交给祂的同工去做。我们的宣教事业必须得到支持；必须开设新的宣教据点。要成功推进这项工作，需要不小的经费支出。需要会堂，使人们可以被邀请来聆听这时代的真理。为此，上帝已将资本托付给祂的管家。不要让你们的财产被捆绑在世俗企业中，以致这项工作受阻。使你们的资财置于你们可以为上帝的事业加以运用之处。把你们的财宝先送到天上去。 《证言》，第5卷，464。