In verse one, of chapter ten, we are informed that it was the third year of Cyrus, but in chapter one, we are informed that Daniel only lived, or continued until the first year of Cyrus.
第十章第一節裡向㑚通知，彼辰是古列第三年；但第一章裡也向㑚通知，但以理只活到、抑或說延續到古列元年。
And Daniel continued even unto the first year of king Cyrus. Daniel 1:21.
但以理一直在，直到古列王元年。〈但以理书〉1:21。
For two years Cyrus had essentially co-ruled with Darius the Mede, thus it was his third year, but it was also his first year.
居魯士實際浪向瑪代人大利烏同掌王權已有兩年，故此該算伊个第三年；但同時也還是伊个第一年。
In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.
波斯王古列第三年，有一件事启示拨但以理；伊个名号叫伯提沙撒。此事真实，所定个时期却长；伊明白此事，也晓得此异象。Daniel 10:1.
Prophetically Cyrus is introduced in Daniel’s first and last visions. Daniel chapter one, as already set forth in prior articles, represents the first angel of Revelation chapter fourteen. When the first angel is identified in prophecy it possesses all the prophetic characteristics of all three angels of Revelation fourteen. The three steps of the everlasting gospel represented in the first angel, are “fear God,” “give Him glory,” for “the hour of His judgment is come.”
按预言个意思，古列喺但以理头一异象搭末后一异象里向人介绍出来。照前头文章已经讲明个，《但以理书》第一章乃是《启示录》第十四章头一位天使个表号。头一位天使喺预言里一经认明，就带着《启示录》第十四章三位天使一总个预言特征。喺头一位天使所表明个永远福音三步，就是：“敬畏上帝”， “归荣耀拨伊”，因为“伊审判个辰光已经到了”。
Because Daniel and the three worthies “feared God,” they chose to reject the diet of Babylon, and remain vegetarians. In the visual test that followed, Daniel and the three worthies “glorified God” in their healthy appearance in contrast with those who ate the Babylonian diet. After three years, the “hour of judgment” arrived when Nebuchadnezzar tested them and found them to be ten times wiser than all the Babylonian wise men.
因為但以理搭伊三位忠信个青年「敬畏上帝」，伊拉揀擇拒絕巴比倫个飲食，仍舊守素。隨後个可見考驗當中，但以理搭伊三位忠信个青年因著伊拉康健个容貌，摎食用巴比倫飲食个人形成對比，便「榮耀上帝」。過了三年，「審判个時辰」來到，彼時尼布甲尼撒試驗伊拉，發見伊拉个智慧比一切巴比倫个哲士攏勝過十倍。
The three steps of the everlasting gospel are also represented in the final chapter of Daniel as the process whereby the increase of knowledge purifies, makes white and tries those who are held accountable to the light that is unsealed at the time of the end. In the first chapter of Daniel as in the last, the three steps of the first angel, which includes all three angels, is identified. Because chapter one is the everlasting gospel of the first angel, chapter two of Daniel represents the second angel of Revelation fourteen, where the test of the image of the beast or the image of Christ is represented, as it was in the second test in the three steps of chapter one.
但以理书终末一章，也将永远福音个三个步骤表明出来，就是在末时所开启个亮光之下，那些对这亮光负责任个人，因知识个增长而得着洁净、变白，并受熬炼个过程。像末后一章一样，但以理书第一章也指明了头一个天使个三个步骤，而这三个步骤也包括了三个天使全部个信息。因为第一章就是头一个天使个永远福音，所以但以理书第二章就代表启示录十四章个第二位天使，其中所表明个，乃是兽像抑是基督形像个试验，正如第一章三个步骤里第二次试验所表明个一样。
Because chapters one and two of Daniel represent the first and second angels of Revelation fourteen, chapter three and the test on the Plain of Dura, represents the third angel’s message, with its warning to not receive the mark of the beast. In chapter one of Daniel, Cyrus’ first year is mentioned, and in chapter ten, which is Daniel’s last vision, Cyrus is represented by his third year, but we know that third year is his first year, for Daniel only continued until the first year of Cyrus.
因爲《但以理書》第一章搭第二章表明《啓示錄》第十四章个第一位搭第二位天使，故此第三章並杜拉平原个試驗，就表明第三位天使个信息，內中有警告，叫人弗可領受獸个印記。佇《但以理書》第一章裡，提着古列元年；到第十章，就是但以理末後个異象裡，古列是以第三年來表明个；但𠳝曉得，該個第三年就是伊个元年，因爲但以理只延續到古列元年。
Cyrus is therefore a symbol of a first year that contains three years. He is a symbol of the first angel’s message. Cyrus’ first year is mentioned in the last verse of Daniel’s first vision, and then again in the first verse of Daniel’s last vision. It is important to recognize the prophetic symbolism of Cyrus, and we are first identifying that he represents the first angel’s message. This can be prophetically ascertained by the fact that Daniel identifies his third year, as his first, but more importantly it is identified by the first decree which he proclaimed.
故此，古列乃係一個包涵三年个頭一年之表號。伊亦係頭一位天使信息个表號。古列个頭一年，先見於但以理頭一個異象末了一節，後來又見於但以理末一個異象頭一節。認明古列个預言表號，實在要緊；而眼下我儕首先認定，伊所表明个乃係頭一位天使个信息。此點可由預言中得著印證，因但以理將伊个第三年指明為伊个第一年；然而更要緊个，乃係由伊所頒布个頭一道諭旨得以顯明。
The struggle that Gabriel was having with the kings of Persia in chapter ten, was in regard to bringing Cyrus to the point where he would follow through and proclaim the first of three decrees, which would allow the Jews to return and rebuild Jerusalem and the temple. The third decree would mark the beginning of the twenty-three hundred year prophecy, which ended when the third angel arrived on October 22, 1844. The third decree represented the third angel, and therefore the first decree of Cyrus, represented the arrival of the first angel in 1798. Cyrus represents the first angel, and for this reason, in the book of Daniel his first year represented three years.
加百列勒勒第十章里向波斯诸王所经历个争战，乃是为着使古列达到一个地步，叫伊肯切实贯彻并颁布三道诏令当中个第一道；此道诏令要准许犹太人归回，并重建耶路撒冷同圣殿。第三道诏令标明两千三百年预言个起头；此预言终结于一八四四年十月二十二日第三位天使来到个辰光。第三道诏令预表第三位天使，因此，古列个第一道诏令，就预表第一位天使于一七九八年个来到。古列预表第一位天使；也正为此缘故，勒但以理书里，伊个第一年就代表三年。
Cyrus therefore represents the “time of the end,” for it was when the first angel (Cyrus), arrived in 1798, that the “time of the end” arrived and the book of Daniel was unsealed. The name Cyrus is believed to be derived from the Old Persian word “Kūruš,” which means “sun,” combined with the Elamite word “kursh,” meaning “throne,” indicating a connection to royal authority or kingship. Isaiah addresses these characteristics of Cyrus as well.
故此，古列表征“末时”；因为当第一位天使（古列）于1798年到来辰光，“末时”也就来到了，而《但以理书》也就开封了。古列个名字，一般认为是从古波斯语“Kūruš”派生而来，意即“太阳”，并结合了以拦语“kursh”，意思是“宝座”，指明其与王权或君王身份有所关联。以赛亚也讲到了古列个这些特征。
That saith of Cyrus, He is my shepherd, and shall perform all my pleasure: even saying to Jerusalem, Thou shalt be built; and to the temple, Thy foundation shall be laid. Thus saith the Lord to his anointed, to Cyrus, whose right hand I have holden, to subdue nations before him; and I will loose the loins of kings, to open before him the two leaved gates; and the gates shall not be shut; I will go before thee, and make the crooked places straight: I will break in pieces the gates of brass, and cut in sunder the bars of iron: And I will give thee the treasures of darkness, and hidden riches of secret places, that thou mayest know that I, the Lord, which call thee by thy name, am the God of Israel. For Jacob my servant’s sake, and Israel mine elect, I have even called thee by thy name: I have surnamed thee, though thou hast not known me. I am the Lord, and there is none else, there is no God beside me: I girded thee, though thou hast not known me: That they may know from the rising of the sun, and from the west, that there is none beside me. I am the Lord, and there is none else. Isaiah 44:28–45:6.
论古列讲：伊是我个牧人，必要成就我一切个旨意；就是对耶路撒冷讲：侬必要重建；对圣殿讲：侬个根基必要立起。主对伊所膏个古列介末讲；我捉牢伊个右手，好叫列国降服勒伊面前；我也要解开列王个腰带，好叫两扇个城门勒伊面前打开，城门也弗再关上。我必走勒侬前头，叫弯曲个所在变为平直；我要打碎铜门，斩断铁闩；我也要将黑暗中个财宝并隐密处所藏个丰富赐拨侬，叫侬晓得，呼召侬名个我——主——就是以色列个上帝。为着我仆人雅各，并我所拣选个以色列个缘故，我已经按侬个名呼召侬；虽则侬弗曾认得我，我也赐侬名号。我是主，除我以外并无别个；除我以外再无上帝。虽则侬弗曾认得我，我却束侬个腰；叫人从日出之地，到日落之处，都晓得除我以外并无别个。我是主，并无别个。以赛亚书 44:28–45:6。
Cyrus typified Christ, for he was the Lord’s “anointed” and was called God’s “shepherd,” who builds Jerusalem and lays the foundation of the temple. He is the one involved with the opening of the closed gates, as Christ is He who opens and no man shuts, and shuts and no man opens. And Cyrus is given “the treasures of darkness, and hidden riches of secret places.” Cyrus fulfills several waymarks upon the line of reformatory movements.
古列预表基督，因其乃耶和华个“受膏者”，又称为上帝个“牧人”；伊建造耶路撒冷，并立圣殿个根基。伊也牵涉到开启关闭之门，正如基督者位，开了就无人能关，关了就无人能开。并且，古列蒙赐“黑暗中个财宝，隐密处个隐藏丰富”。古列应验了改革运动路线之上若干个路标。
He marks the time of the end, when the first angel arrives, when the book of Daniel is unsealed and there is then an increase of knowledge that comes from “the treasures of darkness, and hidden riches of secret places.” Those “treasures of darkness, and hidden riches of secret places,” make up the “foundation” that is “built,” and the “temple,” that is to be “laid”. Christ, who was typified by Cyrus, is the Lord’s “anointed,” as Christ was anointed at His baptism. Cyrus is therefore not only the arrival of the first angel, he is also the second angel that empowers the first angel when it descends, as the Holy Spirit descended when Christ was anointed. On October 22, 1844 Christ opened the door or “gate” into the Most Holy Place, which was a gate that had been shut. Cyrus also marks the arrival of the third angel.
伊标明末时个辰光，就是头一位天使来到个辰光，也就是《但以理书》个印被揭开，随后有知识增长；此种增长，是从“黑暗中个财宝，并隐密处个隐藏财物”而来。此种“黑暗中个财宝，并隐密处个隐藏财物”，构成那被“建造”个“根基”，也构成那要被“奠立”个“圣殿”。基督由古列所预表，乃是主个“受膏者”；正如基督在受洗个辰光受膏一样。故此，古列弗但是头一位天使个来到，伊也就是第二位天使；当第二位天使降临个辰光，伊赐能力拨头一位天使，正如圣灵在基督受膏个辰光降下来一样。1844年10月22日，基督打开了通入至圣所个门，就是一扇曾经关闭个“门”。古列也标明第三位天使个来到。
Cyrus is the first angel, and the first angel possesses all the elements of all three angels. Cyrus is the time of the end in 1798, when the first angel arrived. Cyrus represents August 11, 1840 when the message of the first angel was empowered (anointed). He represents the work of laying the foundations, as represented by the production of the 1843 chart in May of 1842. He represents the building of the temple, as the two classes were separated at the first disappointment on April 19, 1844, and he represents the second separation at the great disappointment of October 22, 1844.
古列是头一个天使，头一个天使具备三个天使一切个要素。古列就是一七九八年末时辰，彼时头一个天使来到。古列表明一八四〇年八月十一日，当时头一个天使个信息得着能力（受膏）。伊表明立根基个工作，这工作由一八四二年五月印制个一八四三年图表所预表。伊表明建造圣殿，因为在一八四四年四月十九日头一次失望时，两等人被分别出来；伊也表明第二次分别，就是在一八四四年十月二十二日大失望个时候。
All the waymarks of the reform movement of the Millerites were typified by Cyrus, and therefore those waymarks are also typifying the waymarks of the movement of the one hundred and forty-four thousand. The Millerite movement was preceded by the signs which Christ identified would precede the history of the Millerites.
米勒派改良運動个一切路標，攏是古列个預表；故此，該些路標也預表着十四萬四千人運動个路標。米勒派運動之前，先有基督所指出、要先於米勒派歷史出現个諸般兆頭。
“Prophecy not only foretells the manner and object of Christ’s coming, but presents tokens by which men are to know when it is near. Said Jesus: ‘There shall be signs in the sun, and in the moon, and in the stars.’ Luke 21:25. ‘The sun shall be darkened, and the moon shall not give her light, and the stars of heaven shall fall, and the powers that are in heaven shall be shaken. And then shall they see the Son of man coming in the clouds with great power and glory.’ Mark 13:24–26. The revelator thus describes the first of the signs to precede the second advent: ‘There was a great earthquake; and the sun became black as sackcloth of hair, and the moon became as blood.’ Revelation 6:12.
“预言弗但预先讲着基督降临个方式搭对象，也摆出凭据，叫人晓得伊几时临近。耶稣讲：‘日头里、月亮里、星宿里，要有异兆。’路加福音 21:25。‘彼时日头要昏暗，月亮弗放光，天浪向个星宿要坠落，天浪向个权能也要震动。到仔其辰光，人要看见人子带着大能力、大荣耀，驾云降临。’马可福音 13:24–26。启示者像介描述第二次降临以前头一个异兆：‘又有大地震；日头变黑，像毛布个粗衣裳，满月变像血一样。’启示录 6:12。”
“These signs were witnessed before the opening of the nineteenth century. In fulfillment of this prophecy there occurred, in the year 1755, the most terrible earthquake that has ever been recorded.” The Great Controversy, 304.
「箇啲徵兆喺十九世紀開頭之前就已經得著看見。為應驗此段預言，喺一七五五年，發生了有史以來所記載最可怕个大地震。」《善惡之爭》，304。
The signs which announced the Second Coming began shortly before 1798, in 1755. 1798 was the conclusion of the captivity of spiritual Israel in spiritual Babylon, which Sister White teaches was typified by the literal captivity of literal Israel in literal Babylon, that concluded at the end of the seventy years of captivity, when Cyrus entered through the open gates and took Babylon, and slew Belshazzar.
宣告第二次降臨个預兆，喺1798年之前弗久、於1755年開始出現。1798年，乃係屬靈以色列喺屬靈巴比倫被擄个終結；懷愛倫姊妹教導，箇件事係由實在个以色列喺實在个巴比倫被擄來預表个。彼次被擄喺七十年期滿个辰光告終；其時古列由敞開个城門進入，攻取巴比倫，並殺了伯沙撒。
“Today the church of God is free to carry forward to completion the divine plan for the salvation of a lost race. For many centuries God’s people suffered a restriction of their liberties. The preaching of the gospel in its purity was prohibited, and the severest of penalties were visited upon those who dared disobey the mandates of men. As a consequence, the Lord’s great moral vineyard was almost wholly unoccupied. The people were deprived of the light of God’s word. The darkness of error and superstition threatened to blot out a knowledge of true religion. 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.
“今朝上帝个教会得以自由，接续推进并完成拯救失丧人类个神圣计划。多个世纪以来，上帝个子民忍受着自由受限制个苦楚。纯正个福音传讲曾被禁止，凡敢违背人个命令者，便受着极严厉个刑罚。因此，主广大个道德葡萄园几乎全然荒芜，无人耕作。众民被剥夺了上帝圣言个亮光。谬误搭迷信个黑暗，几乎要抹煞人对真宗教个认识。地上个上帝教会，在这段长期而残酷不息个逼迫时期中，实在是处于被掳之中，正如以色列子民在被掳时期被拘禁于巴比伦一样。”《先知与君王》，714。
The end of the seventy years in Babylon typified 1798, and there were signs that preceded 1798, that announced that Christ’s return was imminent.
巴比倫七十年个終局，預表一七九八年；而且喺一七九八年之先，已有若干先兆，宣告基督个復臨已經迫近。
“The advent of the army of Cyrus before the walls of Babylon was to the Jews a sign that their deliverance from captivity was drawing nigh. More than a century before the birth of Cyrus, Inspiration had mentioned him by name, and had caused a record to be made of the actual work he should do in taking the city of Babylon unawares, and in preparing the way for the release of the children of the captivity.” Prophets and Kings, 551.
「居魯士個軍隊來到巴比倫城牆前頭，對猶太人來講，乃是伊拉脫離被擄、將近得釋放個一個兆頭。早在居魯士出世一百多年以前，聖靈默示已經按名題起伊，並且叫人記錄伊日後所要做個實在工作，就是趁巴比倫城毫無防備個辰光攻取伊，並且替被擄之民個得釋放預備道路。」《先知與君王》，551。
Cyrus also typified the signs which preceded 1798. The historians are rather vague about the rule of Darius and Cyrus, but God’s Word is clear. The Medo-Persian Empire followed the Empire of Babylon, and the first king of Medo-Persia was Darius, though it was his nephew Cyrus that was the general that took Babylon, the night of Belshazzar’s last party. Cyrus and Darius both typify the time of the end of the seventy-year captivity, that represents the time of the end in 1798, and that also typifies the time of the end in 1989.
古列也预表了先于1798年个诸般记号。史家对于大利乌同古列个统治讲法颇为含糊，弗过上帝个圣言却是分明清楚。玛代—波斯帝国接续巴比伦帝国，而玛代—波斯个头一位王是大利乌；虽则攻取巴比伦、就在伯沙撒末后一场筵宴之夜个那位将军，却是伊个外甥古列。古列同大利乌两位都预表七十年被掳期满个辰光；此事表明1798年末时个辰光，也同样预表1989年末时个辰光。
The time of the end in the history of Moses was marked by the births of Aaron and Moses, three years apart. That history typified most perfectly the history of Christ, and the time of the end in that history was marked by the birth of John, and six months later the birth of his cousin Jesus. The time of the end has two waymarks, and Darius and Cyrus both mark the end of the captivity of seventy years, that typified the end of the captivity of twelve hundred and sixty years. The deadly wound of the papal beast in 1798, was followed the next year by the death of the one who had rode upon and reigned over that beast. In 1989 Reagan and Bush the first, were both presidents.
摩西历史里向末了个辰光，系亚伦搭摩西个出世来标明个，两者相差三年。该段历史极其完满地预表基督个历史；而该历史里向末了个辰光，系约翰个出世来标明，过了六码月，伊个表亲耶稣也出世。末了个辰光有两个路标；大利乌搭古列，两者都标明七十年被掳个终结；该七十年被掳，又预表一千二百六十年被掳个终结。1798年教皇兽所受个致命伤，到了下一年，紧接着就是那骑在该兽身浪、并统治该兽之人个死亡。1989年，里根搭老布什，两者都系总统。
Cyrus marks the signs that announce the coming time of the end, and he marks the time of the end. He marks the increase of knowledge, and the empowerment of the first message when an angel descends, and he marks the work that is then taken up in laying the foundations, the work of building the temple, and the arrival of the third angel when the Messenger of the Covenant suddenly comes to His temple.
古列標明宣告末時來到个諸般兆頭，也標明末時。伊標明知識个增多，也標明頭一個信息得著能力个辰光；彼時有一位天使落來，也標明隨後所承當个工作，就是奠定根基个工作、建造聖殿个工作，以及第三位天使个來到；其時立約个使者忽然來到伊个殿裡。
In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled. And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel. Daniel 10:1–4.
波斯王古列第三年，有話啟示與但以理；伊个名號叫伯提沙撒。這話是真个，所定个時候卻長久；伊明白這話，也曉得這異象。當那些日子，我但以理悲哀了三個整禮拜。美味个餅我弗喫，肉與酒也弗入口，也總弗用油抹身，直到滿了三個整禮拜。正月二十四日，我在大河邊，就是希底結河邊。——但以理書 10:1–4
The symbols of Cyrus and Belteshazzar represent a specific prophetic history in the last days. The symbol of Belteshazzar informs us that the people being represented are the one hundred and forty-four thousand, who are the final generation of covenant people. They are placed in the prophetic history represented by Cyrus, which represents the history which preceded 1798, and 1989, and September 11, 2001, for Cyrus represents all of those waymarks. He also represents the disappointment of July 18, 2020, and even the soon coming Sunday law in the United States. The key to ascertaining where Daniel’s last vision is prophetically placed is ascertained by what Daniel knows.
居鲁士同伯提沙撒个象征，代表末后日子里一段特定个预言历史。伯提沙撒个象征叫我伲晓得，所代表个百姓，就是十四万四千人；伊拉是立约之民个末后一代。伊拉被安置勒居鲁士所代表个预言历史里；居鲁士所代表个，是一段先于1798年、1989年同2001年9月11日个历史，因为居鲁士代表这一切里程碑。伊也代表2020年7月18日个失望，甚至还代表美国即将来到个星期日法。要确定但以理末后异象勒预言里安置勒啥地方，关键乃勒于但以理所晓得个内容。
In verse one Daniel (Belteshazzar), has understanding of both the “thing” and also the “vision”. The “thing,” is the Hebrew word “dabar,” meaning “word”, and it is used by Gabriel to represent the “chazon” vision of the twenty-five hundred and twenty years (“seven times”). The “vision” in verse one, which Daniel understands, is the “mareh” vision of the twenty-three hundred years. God’s covenant people of the last days did not understand the “seven times,” at the time of the end in 1989. They did not understand the “seven times,” until after September 11, 2001, so Daniel must be in the time of the prophetic reform movement represented by Cyrus after September 11, 2001, for Daniel, representing the final prophetic movement, understands both the “thing,” and the “vision”.
第一節裏，丹以理（伯提沙撒）對「其事」同「其異象」兩者攏有明白。「其事」者，係希伯來字「dabar」，意思就是「話語」；加百列用伊來表明「chazon」異象，也就是二千五百二十年（「七期」）个異象。第一節裏丹以理所明白个「異象」，乃是二千三百年个「mareh」異象。末後日子上帝立約个子民，佇一九八九年末時个辰光，並弗明白「七期」。伊拉直到二〇〇一年九月十一號以後，纔明白「七期」；所以，丹以理必定係佇九月十一號以後、由古列所代表个預言改革運動个時期之中；因為丹以理表徵末後个預言運動，伊對「其事」同「其異象」兩者攏有明白。
Daniel is identified as being in a twenty-one day period of mourning. “In those days” of mourning Daniel, came to understand the “thing,” and he also had understanding of the “vision.” The truth represented by the “thing” was revealed to Daniel in the days of mourning. God’s people are represented as “mourning” in the reform lines just prior to the Midnight Cry. The mourning is represented by Martha and Mary mourning for Lazarus, just prior to the Triumphal Entry. It was illustrated by the discouragement after the first disappointment in Millerite history as expressed by Jeremiah.
但以理俾认作处勒一段二十一日个哀恸时期里向。“在那些日子”个哀恸当中，但以理明白了“这事”，也对“异象”有了悟性。“这事”所表明个真理，是在哀恸个日子里启示拨但以理个。上帝个子民，在各条改革线中、临到半夜呼声之前，也俾表明为“哀恸”个。此种哀恸，藉着马大同马利亚为拉撒路哀恸、就在荣耀进入之前，得着表明。伊也曾在米勒派历史里头，藉着耶利米所表达个、第一次失望之后个灰心丧志，受着说明。
Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Jeremiah 15:16–18.
我尋著了你个言語，我就喫落去；你个言語成為我心裏个歡喜快樂；因為我係稱為你名下个人，萬軍个耶和華上帝啊。我弗曾坐勒譏誚人个會中，也弗曾同伊拉一淘歡喜；因為你个手臨到我身上，我獨自坐著；因為你使我滿了忿懣。為啥我个痛苦長久弗息，我个創傷無可醫治，總弗肯痊癒呢？你待我，豈真要像詭詐个物事，像會乾涸个水一樣麼？耶利米書 15:16–18。
Jeremiah did not “rejoice,” which the citizens of Sodom and Egypt did in Revelation chapter eleven, at the death of the two witnesses. To “not rejoice,” is to mourn. Belteshazzar’s mourning identifies the mourning that is associated with the death of the two witnesses. On July 18, 2020, and November 3, 2020, the two witnesses of the true Protestant horn and Republican horns of the earth beast were slain in the streets of Sodom and Egypt, where also our Lord was crucified. When our Lord was crucified, His disciples began to mourn. Those two witnesses were represented in Revelation chapter eleven, as Moses and Elijah.
耶利米弗曾“歡喜”，啟示錄第十一章內所記、所多瑪搭埃及个居民，倒為兩個見證人个死而歡喜。所謂“弗歡喜”，就是哀哭。伯提沙撒个哀哭，指出了那同兩個見證人之死相聯个哀哭。到2020年7月18號搭2020年11月3號，地獸个真新教之角搭共和黨之角這兩個見證人，佇所多瑪搭埃及个街路浪被殺；該地方，也就是我儂主受釘十字架个所在。當我儂主受釘十字架个辰光，伊个門徒就開始哀哭。啟示錄第十一章裡，該兩個見證人是以摩西搭以利亞來表明个。
There are five references to Christ as Michael in the Scriptures, three in the book of Daniel, one in the book of Jude and another in the book of Revelation. In chapter ten, which we are now considering, Michael is mentioned twice, in verses thirteen and twenty-one, and then again in chapter twelve, verse one. He is identified in Revelation twelve, verse seven. In Jude, Michael is identified as resurrecting Moses, who in Revelation chapter eleven, is one of the witnesses that is dead in the street.
聖經裡有五處提著基督是米迦勒：但以理書內有三處，猶大書內有一處，啟示錄內另有一處。現今阿拉所考察个第十章裡，米迦勒被提著兩次，就是第十三節搭第二十一節；隨後又喺第十二章第一節再度提著伊。喺啟示錄第十二章第七節，伊个身分得著指明。喺猶大書裡，米迦勒被指明是叫摩西復活个；摩西喺啟示錄第十一章裡，就是倒喺街路上个見證人之一。
I will therefore put you in remembrance, though ye once knew this, how that the Lord, having saved the people out of the land of Egypt, afterward destroyed them that believed not. And the angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto the judgment of the great day. Even as Sodom and Gomorrha, and the cities about them in like manner, giving themselves over to fornication, and going after strange flesh, are set forth for an example, suffering the vengeance of eternal fire. Likewise also these filthy dreamers defile the flesh, despise dominion, and speak evil of dignities. Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee. Jude 5–9.
所以，我欲要提醒儂，雖然儂曾經曉得此事：主曾經救百姓出埃及地，後來卻滅絕了那些弗信个。還有彼等天使，弗守伊拉起初个位分，反倒離開自家个住處，主就用永遠个鎖鏈，拘留伊拉在黑暗之下，等候大日个審判。又像所多瑪、蛾摩拉，並四圍个城邑，也照伊拉一样，縱慾行淫，隨從異樣个肉體，就作爲鑑戒擺在眾人面前，受永火報應个刑罰。照樣，這班污穢个做夢人也玷污肉體，藐視主權，毀謗尊位。總長米迦勒同魔鬼爭辯、論到摩西个身體个時節，尚且弗敢用毀謗个話責備伊，只講：「主責備儂罷。」猶大書5–9。
In the book of Jude, in the context of both Sodom and Egypt, which represents the great city where Moses and Elijah are slain in Revelation chapter eleven; Christ, represented by Michael, resurrects the body of Moses. Moses and Elijah had been dead for three and a half symbolic days in Revelation chapter eleven, and the days of mourning for Belteshazzar end when Michael comes down out of heaven. Line upon line, Daniel chapter ten verses one through four, are identifying the period of mourning that concludes when the two witnesses are resurrected by Michael.
㑚《犹大书》里，连同所多玛搭埃及个语境——此二者所表个，就是《启示录》第十一章里摩西搭以利亚被杀个大城——基督以米迦勒个身份所表明，叫摩西个身体复活。《启示录》第十一章》里，摩西搭以利亚已经死了三个半象征性个日子；及至米迦勒从天浪降落，伯提沙撒个哀哭辰光就告终。逐行对照，《但以理书》第十章一节至四节，所指明个就是一段哀哭时期；此时期到两位见证人被米迦勒复活个辰光，就此终结。
We shall continue this study in the next article.
阿拉将会勒下篇文章里继续迭项研究。
“The Father chose Moses and Elijah to be his messengers to Christ, and glorify him with the light of Heaven, and commune with him concerning his coming agony, because they had lived upon earth as men; they had experienced human sorrow and suffering, and could sympathize with the trial of Jesus, in his earthly life. Elijah, in his position as a prophet to Israel, had represented Christ, and his work had been, in a degree, similar to that of the Saviour. And Moses, as the leader of Israel, had stood in the place of Christ, communing with him and following his directions; therefore, these two, of all the hosts that gathered around the throne of God, were fittest to minister to the Son of God.
「父揀選了摩西同以利亞，做基督个使者，並用天上个榮光榮耀伊，也同伊交通，論到伊將來个苦難；因為伊拉曾經做過世上个人，經歷過人類个憂傷同痛苦，能夠同情耶穌在世生活當中所受个試煉。以利亞，照伊做以色列先知个地位來講，曾經表明基督，而伊个工作，也在某種程度上，同救主个工作相似。摩西作為以色列个領袖，曾經站在基督个地位，與伊交通，並遵行伊个指示；所以，喺聚集喺上帝寶座周圍个眾軍當中，正是此兩位，最配服事上帝个兒子。」
“When Moses, enraged at the unbelief of the children of Israel, smote the rock in wrath and furnished them the water for which they called, he took the glory to himself; for his mind was so engrossed with the ingratitude and waywardness of Israel that he failed to honor God and magnify his name, in performing the act which He had commanded him to do. It was the plan of the Almighty to frequently bring the children of Israel into straight places, and then, in their great necessity, to deliver them by his power, that they might recognize his special regard for them, and glorify his name. But Moses, in yielding to the natural impulses of his heart, appropriated to himself the honor due to God, fell under the power of Satan, and was forbidden to enter the promised land. Had Moses remained steadfast, the Lord would have brought him to the promised land, and would then have translated him to Heaven without his seeing death.
“當摩西因以色列子民个弗信而忿怒，用盛怒擊打磐石，供應伊拉所呼求个水个辰光，伊就將榮耀歸到自家身浪；因為伊个心思一徑沉湎勒以色列个忘恩負義搭悖逆任性之中，致使伊勒行其所奉命去行个事辰光，弗曾尊榮上帝，也弗曾高舉伊个名。全能者个旨意，本是要屢次領以色列子民到窘迫之地，然後勒伊拉極大个急難之中，用伊个權能拯救伊拉，叫伊拉得以認明伊對伊拉特别个眷顧，並榮耀伊个名。總是摩西順從了伊心裏天然个衝動，將本當歸於上帝个尊榮攬歸自家，因此落勒撒但个權勢之下，也就受禁止，弗許進入所應許之地。倘使摩西仍舊持守堅定，主本會領伊進到所應許之地，隨後還會將伊遷到天浪，叫伊弗經見死亡。”
“As it was, Moses passed through death, but the Son of God came down from Heaven and resurrected him before his body had seen corruption. Though Satan contended with Michael for the body of Moses, and claimed it as his rightful prey, he could not prevail against the Son of God, and Moses, with a resurrected and glorified body, was borne to the courts of Heaven, and was now one of the honored two, commissioned by the Father to wait upon his Son.
「事情乃是箇能样：摩西经过了死亡，弗过 上帝个儿子从天降临，在伊个身体还呒没见朽坏以前，就使伊复活。虽然撒但为着摩西个身体同米迦勒争辩，认定这是伊依法应得个猎物，伊却呒没法胜过 上帝个儿子；于是摩西带着复活得荣耀个身体，被迎到天庭里去，如今成为蒙尊荣个两个当中个一个，奉父差遣，伺候伊个儿子。」
“By permitting themselves to be so overcome by sleep, the disciples had lost the conversation between the Heavenly messengers and the glorified Redeemer. But as they suddenly awake from profound slumber, and behold the sublime vision before them, they are filled with rapture and awe. As they look upon the radiant form of their beloved Master, they are obliged to shield their eyes with their hands, not being able otherwise to endure the inexpressible glory that clothes his person, and which emits beams of light like those of the sun. For a brief space the disciples behold their Lord glorified and exalted before their eyes, and honored by the radiant beings whom they recognize as the favored ones of God.” The Spirit of Prophecy, volume 2, 329, 330.
「門徒任憑自家沉沉困倦所制，遂失落了天上使者同得榮耀之救贖主之間个交談。然伊拉忽然從深沉个睡眠中醒轉，看見眼前崇高个異象，就滿心充溢歡悅同敬畏。伊拉望見所親愛之主燦然發光个形體，便不得不用手遮掩兩眼；若不如此，就無法承受那披覆其身、難以言宣之榮耀，並且此榮耀放射光芒，有如日頭个光線。門徒於短暫片時之中，看見伊拉个主當伊拉眼前得了榮耀、被高舉，並受那些發光之靈體尊崇；伊拉認出此等靈體乃是上帝所眷愛者。」《預言之靈》第二卷，329，330。