We are beginning our consideration of Daniel’s last vision by applying the principle represented by Alpha and Omega, that identifies that He always identifies the ending with the beginning. Therefore Belteshazzar, who is Daniel in the very first verse of Daniel’s last vision would also be represented in the last portion of that very same vision. We have identified that Belteshazzar represents God’s covenant people of the last days, who understand the “chazon,” vision of prophetic history, as represented by the word “thing,” in verse one. That vision of prophetic history is the “seven times,” of Leviticus twenty-six that equates to twenty-five hundred and twenty years. Belteshazzar also understands the “vision” in verse one, which is the “mareh” vision of twenty-three hundred years, which represents the sudden appearance of Christ.
𠲎伲現下開始思想但以理末了一個異象，是照阿爾法同俄梅戛所表明个原則來應用；此原則指出，伊總是將末了同起頭聯繫起來。故此，伯提沙撒，就是但以理末了一個異象第一節裡个但以理，也必定會喺同一異象个末後部分當中再被表明出來。𠲎伲已經指出，伯提沙撒所代表个，乃是末後日子上帝立約个子民；伊拉明白第一節裡「thing」所表明个「chazon」，就是預言歷史个異象。此一預言歷史个異象，就是《利未記》二十六章个「七次」，也就是相等於二千五百二十年。伯提沙撒也明白第一節裡个「vision」，就是二千三百年个「mareh」異象；此異象乃表明基督个突然顯現。
In chapter twelve, Daniel represents the movement of the first angel and also the movement of the third angel, for both movements fulfill the parable of the ten virgins. In chapter twelve there are at least five truths that were part of the Millerite movement, that represent truths which the movement of the third angel must also experience and understand. Both movements fulfill the parable of the ten virgins, and the wise virgins of both movements are required to understand that prophetic fact. Both movements must understand the first prophetic truth Miller was led to recognize, as represented by Leviticus twenty-six’s “seven times.” The other three parallel experiences and understandings are found in the last few verses of the chapter.
十二章里，但以理代表第一位天使个运动，也代表第三位天使个运动，因为两种运动侪应验十个童女个比喻。十二章里至少有五样真理，是米勒派运动个一部分，也代表第三位天使个运动必须同样经历并明白个真理。两种运动侪应验十个童女个比喻，而两种运动里有智慧个童女，侪受要求明白该项预言事实。两种运动侪必须明白米勒所蒙引导首先认出个第一项预言真理，就是利未记二十六章所讲个“七次”。另外三项平行个经历搭明白，见于本章末后几节经文。
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. But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days. Daniel 12:11–13.
自逐日个献祭被废脱、并个致荒凉个可憎之物设立起来个辰光起，必有一千二百九十日。等候到一千三百三十五日个人有福了。至于侬，总要去行侬个路，直到末了；因为侬必安歇，并且到众日个终局，侬必起来，承受侬个分。〈但以理书〉12:11–13。
The remnant people of God in the book of Revelation possess three primary prophetic characteristics. They keep God’s commandments, have the faith of Jesus and uphold the Spirit of Prophecy.
《啟示錄》裡向帝个餘民百姓，具備三項主要个預言性特徵：佢拉遵守上帝个誡命，有耶穌个信心，並且持守預言个靈。
And he saith unto me, Write, Blessed are they which are called unto the marriage supper of the Lamb. And he saith unto me, These are the true sayings of God. And I fell at his feet to worship him. And he said unto me, See thou do it not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy. Revelation 19:9, 10.
伊得同我講：「寫落去：蒙召來赴羔羊婚筵个人有福哉。」伊又同我講：「此是 神真实个话。」我就扑勒伊脚前要拜伊。伊同我講：「千万弗可！我搭侬并侬个弟兄，就是有耶稣见证个人，都是同做仆人个；总要敬拜 神。因为耶稣个见证，就是预言个灵。」启示录 19:9, 10.
The Millerites correctly understood that “the daily,” in the book of Daniel represented paganism, and that the “time that the daily” was “taken away,” was the year 508. To reject that truth is to reject the authority of “the testimony of Jesus,” which “is the Spirit of Prophecy,” for the Spirit of Prophecy clearly identifies that the Millerites were correct in their understanding of “the daily.”
米勒派對《但以理書》裏个「常獻个」个領會是正確个，就是講，該「常獻个」象徵異教；而「除掉常獻个个時候」就是公元508年。若有人棄絕該項真理，就是棄絕「耶穌个見證」个權威；因為「耶穌个見證」就是「預言个靈」，而預言个靈明明指出，米勒派對「常獻个」个領會是正確个。
“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.
“随后我看着关乎‘日常’个事体，晓得‘祭献’迭只字是人个智慧添上去个，并勿属于经文本身；并且主曾将对此个正确看法赐拨那些传扬审判时辰呼声个人。1844年之前，喺联合存在个辰光，差勿多所有人都喺‘日常’个正确看法上同心一致；不过自1844年以来，喺混乱当中，人又接受了别样个看法，于是黑暗搭混乱就随之而来。”《Review and Herald》，1850年11月1日。
The Millerites understood that the resistance of paganism against the rise of the papacy to power in 538, was removed in the year 508. The Millerites were correct, but their understanding was limited. God’s last day people, who are represented by Belteshazzar in verse one, will see that from the year 508 to 538 represents a prophetic period that was typified by the thirty years of preparation in the history of Christ that preceded His empowerment at His baptism. They will see that the prophetic period also represents the prophetic period from 1776 unto 1798, and that all three of those periods represent the sealing time of the one hundred and forty-four thousand that began on September 11, 2001, and concludes at the soon-coming Sunday law.
米勒派明白，異教勢力對教皇權於五三八年興起掌權所加之抵抗，乃係於五〇八年被除去。米勒派所見無誤，然而彼等個理解仍有限。上帝末後日子个子民，卽頭一節裡向由伯提沙撒所表徵者，將會看見：自五〇八年至五三八年，乃係一段預言時期，此段時期曾由基督歷史中、先於伊受洗得著能力之前个三十年預備期所預表。伊拉也將看見，此預言時期亦表徵自一七七六年至一七九八年个預言時期；並且此三段時期，攏代表十四萬四千人个印封時期，此印封時期開始於二〇〇一年九月十一日，並將於即將來臨个星期日法案之時告終。
In chapter twelve, Daniel represents the Millerites and the five important truths and experiences that are to be repeated in those represented by Belteshazzar. The third truth and experience of the Millerites is “the correct view of the ‘daily,’ … the Lord gave … to those who gave the judgment hour cry.” To reject that truth is to reject the writings of Ellen White, which is the Spirit of Prophecy. The fourth truth and experience of the Millerites, and the messengers of the third angel, is the prophecy of the thirteen hundred and thirty-five years, which began in the year “the daily,” was taken away, in 508.
勒但以理第十二章里，Daniel 表明咾米勒派，并表明咾由 Belteshazzar 所代表、将要喺彼等身上重演个五项要紧真理搭经历。米勒派第三项真理搭经历，乃是“对于‘daily’个正确看法，……主赐给……那些传扬审判时辰呼声个人。” 弃绝该项真理，就是弃绝 Ellen White 个著作；伊个著作就是预言之灵。米勒派第四项真理搭经历，以及第三位天使个使者，乃是关于一千三百三十五年个预言；此预言开始于“the daily”被除去个年份，就是 508 年。
Beginning in 508, thirteen hundred and thirty-five years takes you to 1843, but not simply 1843, for the prophecy actually pinpoints the very last day of 1843, for it states, “Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days.” The Hebrew word translated as “cometh,” is “naga,” and it means “to touch”, or “lay hands on”. The prophecy therefore means, “blessed is he that waiteth, and” touches or lays hands upon 1843.
自508年起算，一千三百三十五年就到1843年；但弗是单单1843年，因为该预言实际上乃是明确指出1843年个末一日；因其讲：“等候、并且来到一千三百三十五日个，那人有福。” 译作“来到”个希伯来字是“naga”，其意为“触着”，或“按手于”。故此，该预言个意思就是：“等候、并且”触着或按手于1843年个，那人有福。
The blessing of waiting in Millerite history was for those wise virgins who experienced the first disappointment, but waited for the vision that tarried. As the Millerites waited for the “vision that tarried” in fulfillment of the parable of the ten virgins, and Habakkuk chapter two, they were blessed. In that tarrying time they then saw they were fulfilling the parable, and that at the end the vision would “speak”. Their tarrying time and disappointment was based upon the incorrect identification that the twenty-three hundred years would terminate in 1843, but the vision was really for 1844. Their disappointment was based upon their experience that had been produced when the year 1843, ended with no return of Christ. Their disappointment, and the blessing pronounced upon those who thereafter chose to wait, was all based upon the very last day of the year 1843, which “touches” or “cometh to” 1844.
米勒派历史里，等待个福分是赐拨许经历了头一回失望、却仍旧等候那迟延之异象个智慧童女个。当米勒派照《十个童女个比喻》并《哈巴谷书》第二章个应验，等候“那迟延之异象”辰光，伊拉就蒙了福。就在该个迟延个时期里，伊拉后来看见，自家正是在应验该个比喻，并且到末了，异象必要“发言”。伊拉个迟延时期搭失望，是立脚勒一个错误个认定之上，就是二千三百日要终止勒一八四三年；其实异象真正所指个，是一八四四年。伊拉个失望，是根据伊拉所经历个事；该个经历，是因一八四三年结束而基督并呒没再来所造成个。伊拉个失望，以及后来向那些拣选继续等候个人所宣告个福分，统统是根据一八四三年末了一日；该一日“触及”或“临到”一八四四年。
The experience of the first disappointment, as a fulfillment of the parable of the ten virgins, is understood and repeated in those represented by Belteshazzar. The fifth truth and experience that will be recognized by those represented by Belteshazzar is that at “the end of the days”, Daniel would “stand in his lot”.
頭一趟失望个經歷，作為十個童女个比喻之應驗，也會畀別提沙撒所表徵个人所明白並重複經歷。畀別提沙撒所表徵个人所會認識个第五個真理佮經歷，就係到「日子个末了」，但以理要「站在伊个分內」。
“Daniel has been standing in his lot since the seal was removed and the light of truth has been shining upon his visions. He stands in his lot, bearing the testimony which was to be understood at the end of the days.” Sermons and Talks, volume 1, 225, 226.
“自从印被揭开，真理个亮光照耀着但以理个异象以来，但以理一直立勒伊自家个位分浪。伊立勒伊个位分浪，担当着那末要勒末后个日子里被明白个见证。”《Sermons and Talks》，卷一，225，226。
The Millerites experienced the purification process accomplished by the increase of knowledge that came from the book of Daniel when it was unsealed in 1798. Those represented by Belteshazzar will experience the purification process accomplished by the increase of knowledge that came from the book of Daniel when it was unsealed in 1989. They will also understand that the book of Daniel has a special purpose in the sealing of the one hundred and forty-four thousand.
米勒派曾经历过一场洁净个过程；此过程系因《但以理书》于一七九八年启封之后，知识增多而成就。凡为伯提沙撒所预表个，将经历一场洁净个过程；此过程系因《但以理书》于一九八九年启封之后，知识增多而成就。伊拉也会明白，《但以理书》在十四万四千人受印一事上，另有特别个旨意。
“When God gives a man a special work to do, he is to stand in his lot and place as did Daniel, ready to answer the call of God, ready to fulfill His purpose.” Manuscript Releases, volume 6, 108.
「當上帝交付一個人一項特別个工作辰光，伊就應當像但以理个樣式，立牢伊自家个本分搭位分；隨時準備回應上帝个呼召，也準備成全伊个旨意。」《Manuscript Releases》，第6卷，108頁。
As former Laodiceans, those represented by Belteshazzar will recognize that it is through the books of Daniel and Revelation, which are the same book, that the final revival is accomplished.
做过拉阿迪加人个，凡是由伯提沙撒所预表个，必要认得：末后个复兴，是借着《但以理书》搭《启示录》——其实体是一卷书——来完成个。
“When the books of Daniel and Revelation are better understood, believers will have an entirely different religious experience. . . One thing will certainly be understood from the study of Revelation—that the connection between God and His people is close and decided.” The Faith I Live By, 345.
「當但以理同啟示錄兩卷書得著較好个明白辰光，信徒會有一種完全勿同个宗教經歷……有一樁事，從研讀啟示錄當中一定會明白——就是上帝同伊个子民之間个聯繫，是親密而且確定个。」《The Faith I Live By》，345。
As former Laodiceans, they will have recognized their Laodicean condition, and recognized that they were spiritually as dead as a valley of dry bones, and in response to the straight testimony concerning their dead and lost condition they will recognize their need to be alive as the first priority.
作為從前个老底嘉人，伊拉要認出自家个老底嘉光景，也認出伊拉喺靈性上死得像一條滿是枯骨个山谷一樣；對於關乎伊拉死脫、沉淪光景个直率見證，伊拉也要因此認出，自家頭一要緊个需要，就是得著生命、活轉來。
“A revival of true godliness among us is the greatest and most urgent of all our needs. To seek this should be our first work.” Selected Messages, book 1, 121.
“阿拉中间若有真正敬虔个复兴，乃是阿拉一切需要当中顶大、也顶紧要个事。寻求此事，应当做阿拉头一桩工夫。”《信息选粹》卷一，121。
The Bible promise is that whoever seeks, will find, and the Holy Spirit will then lead them to understand that it is the books of Daniel and Revelation that produces the necessary revival.
《聖經》个應許是：凡尋求个，總會尋著；聖靈隨後就會引導伊拉明白，惟有《但以理書》同《啟示錄》能產生所必需个復興。
“When we as a people understand what this book means to us, there will be seen among us a great revival.” Testimonies to Ministers, 113.
“當𠲎拉作為上帝子民，明白此本書對𠲎拉有何等意思辰光，𠲎拉當中就要看見一場大復興。”《對傳道人的證言》，113頁。
The end of Daniel’s last vision, as represented in chapter twelve, identifies the experience that produces God’s last day covenant people, as represented by Belteshazzar, in the first verse, of the last vision. There Daniel, represented as Belteshazzar, understands both the internal vision of the twenty-three hundred years and the external vision of the twenty-five hundred and twenty years. He understands the “thing,” and “the vision.” He understands the chazon vision and the mareh vision. He understands the trampling down of the sanctuary and host, and the restoration of the sanctuary and host. He understands both the Ulai and Hiddekel River visions.
但以理末后一個異象个結尾，正如第十二章所表明个，指出了產生上帝末日立約子民个經歷；這班子民，喺最後一個異象个第一節裡，以伯提沙撒為預表。喺該處，但以理作為伯提沙撒个表號，明白咧二千三百日個內在異象，也明白咧二千五百二十年個外在異象。伊明白「這事」，也明白「那異象」。伊明白 chazon 異象，也明白 mareh 異象。伊明白聖所同軍旅被踐踏，也明白聖所同軍旅个恢復。伊也明白烏萊河同希底結河兩個異象。
We will continue this study in the next article.
阿拉将会勒下一篇文章里继续箇项研究。
“There is need of a much closer study of the word of God; especially should Daniel and the Revelation have attention as never before in the history of our work. We may have less to say in some lines, in regard to the Roman power and the papacy; but we should call attention to what the prophets and apostles have written under the inspiration of the Holy Spirit of God. The Holy Spirit has so shaped matters, both in the giving of the prophecy and in the events portrayed, as to teach that the human agent is to be kept out of sight, hid in Christ, and that the Lord God of heaven and His law are to be exalted. Read the book of Daniel. Call up, point by point, the history of the kingdoms there represented. Behold statesmen, councils, powerful armies, and see how God wrought to abase the pride of men, and lay human glory in the dust….
“对上帝圣言，需要有更加亲近、更加深入个研究；特别是《但以理书》搭《启示录》，应当得着比我拉事工历史上任何辰光还要更加特别个注意。关于罗马势力搭教皇制度，有些方面我拉或许可以少讲一点；但是，对先知搭使徒在上帝圣灵默示之下所写个话，我拉应当叫人注意。圣灵在赐下预言个辰光，以及在所描写个事件里，已经这样安排万事，为要教导人：人个代理者应当放勒暗处，藏勒基督里，而天上个主上帝搭伊个律法，应当被高举。读《但以理书》。把其中所表明个列国历史，一点一点地提出来。看政治家、议会、强大个军队，并且要看见上帝怎样行事，使人个骄傲降卑，叫属人个荣耀归于尘土…… ”
“The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.
「但以理從上帝所領受个光，特特是為著末後个日子所賜下个。佢勒烏萊河同希底結河——示拿地个大江——河畔所看見个異象，現今正勒應驗个過程當中；凡所預言个一切事件，弗久就要成就。」
“Consider the circumstances of the Jewish nation when the prophecies of Daniel were given.
「請思想：當《但以理書》預言賜下個辰光，猶太民族所處个景況。」
“Let us give more time to the study of the Bible. We do not understand the word as we should. The book of Revelation opens with an injunction to us to understand the instruction that it contains. ‘Blessed is he that readeth, and they that hear the words of this prophecy,’ God declares, ‘and keep those things which are written therein: for the time is at hand.’ When we as a people understand what this book means to us, there will be seen among us a great revival. We do not understand fully the lessons that it teaches, notwithstanding the injunction given us to search and study it.
「倷要拨格《圣经》个研究多用些辰光。倷并呒没照应当个样子明白主个道。《启示录》一开头就吩咐倷，要明白其中所含个训诲。上帝宣告说：『读者书上预言个有福了，听见个也有福了，并且遵守其中所记载个，因为时期近了。』倘若倷这一班百姓明白此书对倷个意义，倷中间就会看见一场大复兴。虽然已经吩咐倷去查考、去研究，倷对于其中所教训个功课，仍旧还呒没完全明白。」
“In the past teachers have declared Daniel and the Revelation to be sealed books, and the people have turned from them. The veil whose apparent mystery has kept many from lifting it, God’s own hand has withdrawn from these portions of His word. The very name ‘Revelation’ contradicts the statement that it is a sealed book. ‘Revelation’ means that something of importance is revealed. The truths of this book are addressed to those living in these last days. We are standing with the veil removed in the holy place of sacred things. We are not to stand without. We are to enter, not with careless, irreverent thoughts, not with impetuous footsteps, but with reverence and godly fear. We are nearing the time when the prophecies of the book of Revelation are to be fulfilled….
「從前有教師宣稱《但以理書》同《啟示錄》是封住个書，眾百姓也就離開伊拉。那層因著看起來有奧祕而使許多人弗敢掀開个帕子，上帝親手已經從伊个聖言這幾部分挪去。單是『啟示』這名稱，本身就駁倒了其是封住之書个說法。『啟示』个意思，就是有緊要个事被顯明出來。這卷書个真理，是向生活勒這末後日子个人講个。𠊎伲正立勒聖事个聖所中，帕子已經撤去。𠊎伲弗應當站勒外頭。𠊎伲應當進入，弗是帶著草率、弗敬虔个心思，也弗是帶著躁急个腳步，乃是帶著敬畏同對上帝个虔懼。𠊎伲正逼近《啟示錄》書中預言將要應驗个時候……」
“We have the commandments of God and the testimony of Jesus Christ, which is the spirit of prophecy. Priceless gems are to be found in the word of God. Those who search this word should keep the mind clear. Never should they indulge perverted appetite in eating or drinking.
“倷有上帝个诫命搭耶稣基督个见证；此见证就是预言个灵。无价个宝石藏勒上帝个圣言里向。凡查考此道个人，总要保守心思清明。切弗可勒吃搭喝上头放纵败坏个私欲。
“If they do this, the brain will be confused; they will be unable to bear the strain of digging deep to find out the meaning of those things which relate to the closing scenes of this earth’s history.
「𠮶𡂿伊拉若是阿要恁样做，头脑就会紊乱；伊拉就无力担受深入掘究，去明白𠮶些关涉着此世界历史末后场景之事个意义。」
“When the books of Daniel and Revelation are better understood, believers will have an entirely different religious experience. They will be given such glimpses of the open gates of heaven that heart and mind will be impressed with the character that all must develop in order to realize the blessedness which is to be the reward of the pure in heart.
“若《但以理书》同《启示录》得着更好个明白，信徒就会有一种全然弗同个宗教经历。天国敞开个门户会赐拨伊拉恁般个瞥见，叫人个心同意念深受感动，明白众人都必须养成个品格，方能得着清心之人所要受个福乐，作为赏赐。”
“The Lord will bless all who will seek humbly and meekly to understand that which is revealed in the Revelation. This book contains so much that is large with immortality and full of glory that all who read and search it earnestly receive the blessing to those ‘that hear the words of this prophecy, and keep those things which are written therein.’
「主會賜福俚一切謙卑溫柔、尋求明白《啟示錄》中所啟示之事个人。此書所包含个內容，充滿永生之奧祕，也滿有榮耀；凡懇切誦讀並查考伊个人，總會得著賜畀該兜『聽見此預言之言語，並遵守其中所記載之事』个人个福分。」
“One thing will certainly be understood from the study of Revelation—that the connection between God and His people is close and decided.
「讀《啟示錄》必定會明白一件事——上帝同伊个子民之間个聯繫乃是親密而確定个。 」
“A wonderful connection is seen between the universe of heaven and this world. The things revealed to Daniel were afterward complemented by the revelation made to John on the Isle of Patmos. These two books should be carefully studied. Twice Daniel inquired, How long shall it be to the end of time?
天國个宇宙搭此個世界之間，有一種奇妙个聯繫。啟示畀但以理个諸般事，後來又由約翰勒拔摩海島所受个啟示加以補足。此兩卷書應當仔細研讀。但以理曾兩次問道：「到末時還有幾久？」
“‘And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things? And He said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. 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. But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.’
“‘我听见了，却勿明白：我就讲，我主啊，这些事体个结局要哪能？伊讲，旦以理啊，侬只管去罢；因为这些话已经关闭封住，直到末时。许多人要得洁净，得洗白，也要受试炼；不过恶人仍旧要行恶：恶人里向一个也勿会明白；惟有智慧个人会明白。从除掉常献个燔祭、并设立那行毁坏可憎之物个时候起，要有一千二百九十日。等候、而且来到一千三百三十五日个人，有福了。不过侬只管去，直到末了来到；因为侬必要安歇，并且到日子个末了，要站在侬所得个分上。’”
“It was the Lion of the tribe of Judah who unsealed the book and gave to John the revelation of what should be in these last days.
「解開該書卷、並將末後這些日子所當有个啟示賜予約翰个，乃是猶大支派个獅子。 」
“Daniel stood in his lot to bear his testimony which was sealed until the time of the end, when the first angel’s message should be proclaimed to our world. These matters are of infinite importance in these last days; but while ‘many shall be purified, and made white, and tried,’ ‘the wicked shall do wickedly: and none of the wicked shall understand.’ How true this is! Sin is the transgression of the law of God; and those who will not accept the light in regard to the law of God will not understand the proclamation of the first, second, and third angel’s messages. The book of Daniel is unsealed in the revelation to John, and carries us forward to the last scenes of this earth’s history.
但以理立勒伊自家所分著个地位上，擔當伊个見證；該見證一直封住，到末後个辰光，正是頭一位天使个信息應當向我伲个世界宣告个時候。到勒這末後个日子，這些事體有無限个要緊；毋過，雖然「必有許多人使自家清淨潔白，且受熬煉」，「惡人還要行惡；一切惡人都弗會明白」。這話何等真實！罪就是干犯上帝个律法；凡弗肯接受關於上帝律法之亮光个人，就弗會明白頭一位、第二位、第三位天使信息个宣告。但以理書在約翰所得个啟示裡向人開封，並且帶領我伲一直看到這地球歷史最末了个場景。
“Will our brethren bear in mind that we are living amid the perils of the last days? Read Revelation in connection with Daniel. Teach these things.” Testimonies to Ministers, 112–115.
「阿拉个弟兄会弗会放在心浪：阿拉正活勒末后辰光个危险当中？侬要把《启示录》同《但以理书》连起来读。要教导迭些事体。」《传道良助证言》，112–115。