Verse ten, of chapter eleven of Daniel, pulls together the internal and external message with the word “fortress.” The connection that it makes with Isaiah’s sixty-five year prophecy, identifies the “fortress” of the external prophecy as Russia, and the internal “fortress” of the temple which Christ raises during the same history. The external fortress, which is in verse thirty-one is identified as the “sanctuary of strength,” represents an earthly king or kingdom. The internal fortress, or the internal sanctuary of strength, is the temple which the Messenger of the Covenant raises in forty-six years.
但以理十一章第十節，用「保障」箇字，總括了內部搭外部个信息。伊搭以賽亞六十五年个預言所建立个關聯，指明外部預言裡个「保障」就是俄羅斯，也指明基督㑚同一段歷史當中所興起个聖殿，卽內部个「保障」。外部个保障，也就是第三十一節裡所講个「保障个聖所」，乃是指一個地上个王，抑或一個國度。內部个保障，抑或內部个保障个聖所，就是立約个使者㑚四十六年裡所興起个聖殿。
In the Most Holy Place of that temple (the citadel), God is seated in heavenly places.
佇該聖殿（保障）个至聖所裡， 神坐佇天頂个位分。
In the book of Daniel two Hebrew words are both translated as “sanctuary.” One is “miqdash,” and the other is “qodesh.” “Miqdash” can represent a pagan sanctuary, or God’s sanctuary, or even a stronghold. “Qodesh,” is only used to represent God’s sanctuary in the Bible. The “sanctuary” (miqdash) of strength (fortress), in verse thirty-one of Daniel chapter eleven, is translated as the “sanctuary of strength”, and the Hebrew word translated as sanctuary there is “miqdash” which represents the City of Rome, which is the symbol of Roman strength in the history of both pagan and papal Rome. Daniel employed the two Hebrew words in a very careful manner. In the verses which are the central pillar of Adventism, we find the word “sanctuary”.
但以理书里向，有两个希伯来词都翻做“圣所”。一个是“miqdash”，另一个是“qodesh”。“Miqdash”可以表示异教个圣所，也可以表示上帝个圣所，甚至还可以表示保障。 “Qodesh”喺《圣经》里向，只用来表示上帝个圣所。喺但以理书第十一章三十一节里个“力量个圣所”（保障），翻做“力量个圣所”；该处翻做圣所个希伯来词是“miqdash”，伊所表示个就是罗马城，罗马城乃是异教罗马搭教皇罗马历史当中罗马力量个表号。但以理运用这两个希伯来词，方式极其谨严。喺作为复临信仰中心柱石个经文里向，我人看见“圣所”该个词。
Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.
后来我听见一个圣者讲闲话，又有一个圣者对个讲闲话个圣者讲：「关乎常献个祭，并且使荒凉个过犯，将圣所搭军旅都交拨人践踏个异象，要到几时呢？」伊对我讲：「要到两千三百日；然后圣所就要得着洁净。」但以理书 8:13, 14。
The Hebrew word translated as “the sanctuary,” in both verses is “qodesh,” and is only used to represent God’s sanctuary. In verse eleven, identifying pagan Rome, and specifically the Pantheon temple in the City of Rome, we find the word “sanctuary”, but in that verse it is the Hebrew word “miqdash.”
兩節經文裡向「聖所」翻譯个希伯來字，攏是「qodesh」，而且只用來代表上帝个聖所。到第十一節，指認異教羅馬，特別是羅馬城內个萬神殿廟宇个辰光，𠲎裡也出現了「聖所」一字；不過該一節所用个，卻是希伯來字「miqdash」。
Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. Daniel 8:11.
伊甚至自高自大，直到敵擋天軍之君；因爲伊，常獻個燔祭被除脫，伊個聖所之所在也被毀壞。Daniel 8:11.
The “sanctuary of strength” in verse thirty-one of Daniel eleven is the Hebrew word “miqdash,” and it appears in connection with the Hebrew word that is translated as “fortress” in verses seven and ten in chapter eleven. In verse seven the king of the south went right into the city of Rome and took the king of the north captive, for he entered into his fortress, but in verse ten, the king of the north only goes up “to” the “fortress,” for he stopped at the borderline of his kingdom and Egypt. It is at the borderline of Raphia that the next verse was to address. The “sanctuary of strength” in verse thirty-one is the “miqdash,” of the “fortress”.
但以理書第十一章三十一節裡個「保障個聖所」，希伯來文是 “miqdash”，而伊是搭第十一章第七節同第十節裡譯做「保障」個希伯來字連在一道個。第七節裡，南方王一直進到羅馬城裡，擒牢北方王，因為伊進入了伊個保障；但第十節裡，北方王不過是上去「到」个「保障」，因為伊停勒伊自家國度同埃及個交界線上。下一節所要講個，就是拉非亞個交界線。三十一節裡個「保障個聖所」，就是「保障」个 “miqdash”。
The battle of the borderline in Raphia typifies the battle of the borderline in the Ukraine. That prophetic history is recognized by understanding that the “head” is the kingdom or the king, it is the fortress of his strength, but the prophecy is addressing an internal and an external truth. The “sanctuary of strength” for the external line is represented by the “miqdash” sanctuary, and the sanctuary of strength for the internal line is represented by the “qodesh” sanctuary.
拉非亞个邊界之戰，預表烏克蘭个邊界之戰。若要認出箇段預言歷史，就要明白「頭」係王國抑或君王，伊乃伊力量个堡壘；然而，預言所講个，是一條內在線索同一條外在線索个真理。外在線个「力量之聖所」，係用「miqdash」聖所來表明；內在線个力量之聖所，係用「qodesh」聖所來表明。
1844 to 1863 represents a line of prophetic history which illustrates the sealing of the one hundred and forty-four thousand. The twenty-five hundred and twenty years of scattering against the northern kingdom ended in 1798, and the same twenty-five hundred and twenty year line against the southern kingdom ended in 1844. Those two lines represent the lower nature of mankind and the higher nature of mankind. The lower nature, which is represented by the northern kingdom, is the body, and the higher nature is the head. The head is the capital of the kingdom, and it is the king. For this illustration Christ chose Judah, the southern kingdom, to place His name, and the capital city is Jerusalem. Jerusalem is where the true sanctuary of strength is located, and in that sanctuary there is a throne room for the king, who is the head.
1844年到1863年，代表一條預言歷史个線，說明一十四萬四千人受印个過程。臨到北國个二千五百二十年分散，到1798年告終；臨到南國个同樣二千五百二十年个線，也到1844年告終。迭兩條線代表人類个較低本性搭較高本性。較低个本性，由北國所預表，就是身體；較高个本性，就是頭。頭是國度个京城，也就是王。為着迭个表號，基督揀選南國猶大來安放伊个名；其京城就是耶路撒冷。耶路撒冷是真正力量之聖所所在个所在；在該聖所裡，有一間屬乎王个寶座廳，而王就是頭。
The “seven times” of Leviticus twenty-six was the final sealing truth in 1856, that was intended to empower an ensign to finish the work. From 1844 to 1863, Christ intended to combine His Divinity with humanity for eternity, but humanity rebelled.
《利未記》第二十六章个「七期」，乃係一八五六年末後封印个真理，本來是要賦予一面旌旗以能力，俾其完成這工。自一八四四年至一八六三年，基督本欲將伊个神性與人性結合，直到永遠；然而，人類背叛了。
He was unable to transform man’s lower nature at that time, for that takes place at His second coming. He will then transform man’s higher nature into His image, by combining mankind’s head, with Divinity’s head. The head was the capital of the kingdom. The head was the king, and when Christ performs the transformation of Divinity uniting with humanity, He combines the head of both humanity and Divinity in the sanctuary at Jerusalem in the Most Holy Place, where Christ is seated with His Father.
伊当辰还弗能够转化人较低个本性，因爲该桩事体是发生勒伊第二次降临个辰光。到该辰光，伊要把人较高个本性转化成功伊自家个形像，借着把人类个头，搭神性个头，联合起来。头是国度个京都。头是王；当基督施行神性搭人性联合个转化辰光，伊就勒耶路撒冷个圣所里、至圣所内——基督搭伊个父同坐个所在——把人性搭神性两下里个头联合起来。
To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:21, 22.
赐得胜个银，我要叫伊搭我一淘坐勒我个宝座浪；正像我也得胜了，已经搭我个父一淘坐勒伊个宝座浪。凡有耳朵个，应当听圣灵向众教会所讲个话。启示录 3:21、22。
Christ promises that those (Laodiceans), who overcome as He overcame (and become Philadelphians), will be seated with Him, in the heavenly places.
基督应许：凡得胜个（老底嘉人），照伊自家得胜个样式得胜（并成为非拉铁非人），必要同伊一淘坐勒天上个所在。
Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places, … And hath raised us up together, and made us sit together in heavenly places in Christ Jesus. Ephesians 1:20, 2:6.
此能力就是伊在基督身浪所运行个；当伊叫基督从死人当中复活，叫伊坐勒天上、归于自家个右边，……又叫阿拉一淘复活，一淘在天上坐勒基督耶稣里。以弗所书 1:20，2:6。
The joining of Ezekiel’s two sticks (humanity with Divinity) is accomplished in God’s sanctuary of strength (qodesh), at the very time that the fortress of strength (miqdash) is identified as the prophetic key that connects both the internal and external lines of the prophecy which Gabriel came to make Daniel understand concerning what was to befall God’s people during the sealing time of the one hundred and forty-four thousand. Christ desired to accomplish this work in the Millerite history, but the work was thwarted by the rebellion of 1863, but the history of 1844 to 1863 still remains as a line which illustrates that attempted work.
以西結兩枝杖个聯合（人性搭神性）乃係喺上帝能力个聖所（qodesh）裡成就；正當其時，能力个堡壘（miqdash）也被指認爲先知性个關鍵，用來連接此預言內在搭外在兩條線；此預言，乃係加百列來使但以理明白，關乎喺十四萬四千人受印个時期中，將要臨到上帝子民身上个事。基督原欲喺米勒派个歷史當中成就此工，然而此工因一八六三年个背逆受着攔阻；但一八四四年至一八六三年个歷史，仍舊存留爲一條線，表明彼次所嘗試成就个工作。
Verse ten of Daniel chapter eleven, contains the key to understanding the internal and external message of verses eleven through fifteen, which arrived into our prophetic history in 2014. Verse ten identifies 1989, which is the time of the end in the reform movement of the one hundred and forty-four thousand, but it also contains the key that allows 2014 to be recognized as a waymark in the history of the sealing.
《但以理書》第十一章第十節，包涵咾理解第十一節到第十五節內在同外在信息个關鍵；迭些經文喺2014年進入阿拉預言歷史。第十節指明1989年，迭就係十四萬四千人改革運動裏个末時；但伊也包涵咾一把關鍵，叫2014年會得畀認出來，做封印歷史當中一个路標。
On October 22, 1844, the Messenger of the Covenant suddenly came to the temple He had erected. That waymark typifies September 11, 2001 when the third angel arrived again, and the seventh trumpet again began to sound. Then the history of 1840 to 1844 was also to be repeated, because the angel that descended on August 11, 1840 was no less a personage than Jesus Christ, and His work was to lighten the earth with His glory.
1844年10月22日，立约个使者忽然来到伊所建立个圣殿。迭个路标预表2001年9月11日，就系第三位天使再一到来，第七枝号筒也再一开始吹响。随后，1840年到1844年个历史也应当重演，因为1840年8月11日降下个天使，正勿是别个，乃是耶稣基督；伊个工作，就是用伊个荣耀照亮全地。
1840 to 1844 also represents from September 11, 2001 to the soon coming Sunday law, as does 1844 to 1863, represents September 11, 2001 to the soon coming Sunday law. Sister White aligns the history of 1844 with the history of the cross, and the cross represents a division of two histories of three and a half years, which both align with one another. The cross establishes that the preceding history beginning in 1840 and ending in 1844, and the following history unto 1863 are two parallel histories, which both represent the sealing period.
1840 到 1844 也表明自 2001 年 9 月 11 日到將快來到个星期日律法，正像 1844 到 1863 也表明自 2001 年 9 月 11 日到將快來到个星期日律法一樣。懷愛倫姊妹將 1844 年个歷史對齊於十字架个歷史；而十字架表明兩段各為三年半个歷史之分界，且此兩段歷史互相對齊。十字架確立：前一段自 1840 年開始、至 1844 年結束个歷史，與後一段直到 1863 年个歷史，乃是兩段平行个歷史，兩者都表明受印个時期。
The first line from 1840 to 1844 represents the victory of Philadelphian Adventists, the other line from 1844 to 1863 represents the failure of Laodicean Adventists. Both classes are represented in Daniel chapter ten, for Daniel, representing the victorious wise virgins during the sealing time of the one hundred and forty-four thousand, saw the vision, but those who were with him fled from the vision.
头一条线，自1840年到1844年，表明非拉铁非复临信徒个得胜利；另外一条线，自1844年到1863年，表明老底嘉复临信徒个失败。这两等人，㑚《但以理书》第十章里向有表明；因为但以理——彼代表十四万四千人受印辰光里得胜个智慧童女——看见了异象，独独同伊一道个人，倒因异象逃走了。
And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude. And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Daniel 10:4–7.
正月二十四日，我喺大河邊，就是希底結河畔。其時我擡起眼來觀看，看哪，有一人身穿細麻衣，腰間束着烏法精金。伊个身體好像水蒼玉，伊个面貌如閃電，伊个眼目像火把，伊个膀臂同腳像擦亮个銅，伊个言語个聲音如眾人个聲音。我但以理獨自看見這異象；因爲同我在一淘个人並無看見這異象，只有極大个戰兢臨到伊拉，以致伊拉逃跑藏匿。Daniel 10:4–7.
In Daniel chapter seven, after Daniel had seen the vision of the beasts of prey, Gabriel came to explain the vision.
《但以理書》第七章裡，當但以理看見了猛獸个異象以後，加百列來為伊講解該個異象。
I Daniel was grieved in my spirit in the midst of my body, and the visions of my head troubled me. I came near unto one of them that stood by, and asked him the truth of all this. So he told me, and made me know the interpretation of the things. Daniel 7:15, 16.
我但以理灵里忧伤，身体当中深受搅扰；我头脑里所见个异象，也叫我惊惶。我就近前去，到站勒旁边个一位那里，问伊：这一切事实在个意思是啥。伊就告诉我，叫我晓得这些事体个讲解。Daniel 7:15, 16.
In Daniel chapter eight, after Daniel had seen the vision of the sanctuary beasts, Gabriel came to explain the vision.
《但以理书》第八章里，弗但以理看见圣所走兽个异象之后，加百列来讲解该个异象。
And it came to pass, when I, even I Daniel, had seen the vision, and sought for the meaning, then, behold, there stood before me as the appearance of a man. And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. Daniel 8:15, 16.
迭辰光，我，就是我但以理，看見了異象，正尋求其意義個辰光，忽然有一位立勒我面前，形狀像人。我又聽見烏萊河兩岸中間有人的聲音喊叫講：「加百列，儂要叫迭個人明白迭個異象。」但以理書 8:15, 16
In Daniel chapter nine, after Daniel had understanding of the number of years identified by Jeremiah and represented in the writings of Moses as both a curse and God’s oath, Gabriel came to explain the vision.
《但以理書》第九章裏，等到但以理明白了耶利米所指明个年數，並曉得其在摩西个著作裏既作為咒詛、又作為 神个誓言所表明个意思之後，加百列就來解明這異象。
And whiles I was speaking, and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before the Lord my God for the holy mountain of my God; Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. Daniel 9:20–22.
当我还勒讲，还勒祈祷，承认我自家个罪并我百姓以色列个罪，且为我 神个圣山摆上我勒耶和华——我 神面前个恳求个辰光；我还勒祈祷讲个辰光，我起头勒异象里所看见个那个人加百列，奉命急速飞来，勒夜祭个辰光挨着了我。伊就指教我，同我讲话，讲：但以理啊，我今朝出来，是要拨侬有智慧，有明白。但以理书 9:20–22。
Therefore, upon three witnesses, all from the book of Daniel, when Gabriel says to Daniel in chapter ten, that he is come to make Daniel understand what shall befall God’s people in the last days, Gabriel is interpreting the feminine “marah,” causative vision that Daniel saw and the other class fled from.
故此，凭但以理书里向三个见证，当加百列勒勒第十章里向但以理讲，伊来，是要叫但以理明白上帝个百姓勒末后日子里将要遭着啥个辰光，加百列就是勒解释但以理所看见个、用阴性“marah”所表明个因果性异象；而另外一班人却逃脱开去。
Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Daniel 10:14.
现在我来，是要叫侬明白末后日子侬百姓所要遭遇个事；因为这异象还关乎许多日子。Daniel 10:14.
The vision Daniel had seen that produced a separation of believers, was the vision of Christ’s appearance, the vision of the twenty-three hundred years, but it was the feminine expression of that vision. It was the understanding of the vision of Christ’s sudden appearance as the Messenger of the Covenant that changed Daniel (and those represented by Daniel), into the image of Christ. That which “befalls God’s people in the latter days” is represented by the history of the Millerites from 1840 to 1844, and also by the Millerites from 1844 to 1863. One class flees from the vision in rebellion, and the other class follows Christ by faith into the Most Holy Place, to be seated with Him in heavenly places.
但以理所看见、造成信徒分离个异象，乃是基督显现个异象，也就是二千三百年个异象；不过，这是该异象个阴性表达。对基督忽然显现、作为立约之使者个异象之领会，使但以理（以及但以理所代表个人）变化成为基督个形像。“末后之日临到上帝子民身上个事”，是由米勒派从1840年到1844年个历史所预表，也由米勒派从1844年到1863年个历史所预表。一等人在悖逆里向该异象逃避；另一等人则凭信心跟随基督进入至圣所，坐在天上个地方与伊同坐。
Yet when Gabriel interprets the vision where God’s last-day people are changed into the image of Christ, he sets forth the external history of the world. Daniel’s vision of Christ was interpreted by Gabriel as the external history of the sealing time of the one hundred and forty-four thousand. When the history of September 11, 2001, in Gabriel’s interpretation, is reached, the history that is emphasized as preceding the Sunday law of verse sixteen, is only recognized with the key of understanding represented as the “fortress” in verse ten. On September 11, 2001 the effect of every vision began to unfold as wheels within wheels.
然而，当加百列解说上帝末日个百姓被改变成基督形像个异象辰光，伊所陈明个，是世界个外在历史。但以理关于基督个异象，经加百列解明，为十四万四千人受印时期个外在历史。于加百列个解说里，及至二〇〇一年九月十一日个历史临到辰光，第十六节所讲、被着重为主日法令之前个历史，单有凭第十节里以“保障”所表明个理解之钥，纔会被认得。于二〇〇一年九月十一日，一切异象个效应便开始展开，有如轮中套轮。
And the word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision. For there shall be no more any vain vision nor flattering divination within the house of Israel. For I am the Lord: I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged: for in your days, O rebellious house, will I say the word, and will perform it, saith the Lord God. Again the word of the Lord came to me, saying, Son of man, behold, they of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord God. Ezekiel 12:21–28.
耶和华个话临到我，讲：人子啊，以色列地浪有句啥谚语，讲：日子拖长了，一切异象都落空了，这是啥意思？所以侬要对伊拉讲，主耶和华个话是这样：我要叫这句谚语止息，以后伊拉在以色列中勿再用这句谚语；侬却要对伊拉讲：日子近了，一切异象个应验也近了。因为在以色列家中，勿再有虚假个异象，也勿再有谄媚个占卜。因为我是耶和华；我要讲，凡我所讲个话，必定成就，勿再迟延；悖逆个家啊，就在侬拉个日子，我要讲这话，也要成全，主耶和华讲。耶和华个话又临到我，讲：人子啊，看哪，以色列家讲：伊所看见个异象，是关乎许多年以后个事；伊所讲个预言，是指着遥远个时候。所以侬要对伊拉讲，主耶和华个话是这样：我个一切话，勿再迟延；我所讲个话，必要成就；这是主耶和华讲个。以西结书 12:21–28。
Of all the prophetic wheels that are spinning within other prophetic wheels in that history, there is one wheel that inspiration has informed the students of prophecy of the last days is the wheel by which their eternal destiny will be decided. Line upon line, that wheel must also be the vision which Daniel saw that changed him into the image of Christ, for that is the vision identifying what befalls God’s people in the last days.
喺嗰段歷史當中，一切預言个輪子，轉喺別个預言个輪子裡向；其中有一隻輪子，靈感已經指示末後日子研究預言个學生，伊就是決定佢拉永遠命運个輪子。誡命加誡命，呢隻輪子也必定就是但以理所看見、使伊變成基督形像个異象；因為呢個異象所指明个，正是上帝子民喺末後日子所要遭遇个事。
“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.
「主清清爽爽俾我看见，兽个像会勒恩典时期结束之前形成；因为伊要成为上帝子民个重大试验，藉此要决定伊拉永远个命运。侬个立场实在是纷乱矛盾成一团，所以受迷惑个人只会有极少数。」
“In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].
「箇個題目㑚《啟示錄》第十三章裡向講得明明白白；［《啟示錄》13:11–17，引錄。］」
“This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.
“搿是上帝个子民来得受印记之前必须经过个试验。凡证明自家向上帝忠诚、遵守伊个律法、并且拒绝接受一个伪造个安息日个人，侪会归列勒主上帝耶和华个旗帜之下，并且会领受永生上帝个印记。凡放弃出于天上个真理、接受礼拜日安息日个人，就会领受兽个印记。”《Manuscript Releases》，第15卷，15。
The test that is identified as the image of the beast test is twofold. It is the test that demands that the student of prophecy recognize the development of the image of the beast, which is the combination of church and state in the United States in advance of the Sunday law. It is also the test that produces either the image of the beast or the image of Christ within those represented by Daniel or those who fled. The separation is based upon whether those virgins “see this great vision,” as did Daniel, or whether they flee from the vision. The key to seeing the great vision is represented by the word “fortress.”
畀認定做兽像试验个试验，有两重。伊一面是个试验，要求预言个学生喺星期日法令来临以先，就认得美国里向教会搭国家联合所形成个兽像个发展。伊另面也是个试验，喺但以理所代表个人，或喺逃走个人里向，产生兽个像，抑是基督个像。分别个根据，乃在于迭些童女是勿是像但以理一样，“看见此大异象”，抑是从异象面前逃走。看见此大异象个关键，乃由“保障”一词所表明。
We will continue this study in the next article.
阿拉会勒下一篇文章里继续迭项研究。
“The mighty angel who instructed John was no less a personage than Jesus Christ. Setting His right foot on the sea, and His left upon the dry land, shows the part which He is acting in the closing scenes of the great controversy with Satan. This position denotes His supreme power and authority over the whole earth. The controversy had waxed stronger and more determined from age to age, and will continue to do so, to the concluding scenes when the masterly working of the powers of darkness shall reach their height. Satan, united with evil men, will deceive the whole world and the churches who receive not the love of the truth. But the mighty angel demands attention. He cries with a loud voice. He is to show the power and authority of His voice to those who have united with Satan to oppose the truth.
“教導約翰個位大力个天使，實在就是耶穌基督自家。伊个右腳踏勒海上，左腳踏勒旱地上，顯明伊勒撒但大爭戰將近收煞个景象裡所行个職分。個個位分表明伊對全地所有至高个權能搭權柄。個場爭戰一代比一代愈加猛烈、愈加堅決，還要一直繼續落去，直到收尾个景象，就是黑暗權勢最有手段个運作達到極點个辰光。撒但搭邪惡个人聯合，要迷惑普天下以及弗領受真理之愛个眾教會。總然，個位大力个天使要求人注意。伊大聲呼喊。伊要向個些搭撒但聯合、起來敵擋真理个人，顯明伊聲音个權能搭權柄。”
“After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order. Daniel shall stand in his lot at the end of the days. John sees the little book unsealed. Then Daniel’s prophecies have their proper place in the first, second, and third angels’ messages to be given to the world. The unsealing of the little book was the message in relation to time.
「迭七个雷发出伊拉个声音以后，有命令临到约翰，像临到但以理、关乎仔细册子一样：『要封住七个雷所讲个事。』此些事关涉将来个事件，到辰光自会按次序显明。但以理到末后个日子，要站在伊个分上。约翰看见仔细册子已经开封。介末，但以理个预言，就在要传给世界个第一、第二、第三位天使个信息里，有了伊该有个位分。仔细册子个开封，就是关乎辰光个信息。」
“The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them.
《但以理书》搭《启示录》原是一体。一部是预言，另一部是启示；一部是封牢个书，另一部是打开个书。约翰听见雷霆所发出个奥秘，弗过伊奉命弗许写下来。
“The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
「交付約翰、並藉七雷所表明個特別亮光，乃是對頭一位同第二位天使信息之下將要發生個事件個描繪。」《基督復臨安息日會聖經註釋》，第七卷，971。