In Daniel chapter ten, Gabriel is accomplishing the work of presenting the complete interpretation of the book of Daniel to God’s last day people. Daniel represents God’s last day people, who, in the book of Revelation, are the one hundred and forty-four thousand. As such, the one hundred and forty-four thousand awaken to recognize they have been scattered, as represented by Daniel in chapter nine. They also awaken to the understanding that the great test by which their eternal destiny is decided is the image of the beast test, which takes place before they are sealed, and before probation closes at the Sunday law in the United States. They are mourning the disappointment that confronted them on July 18, 2020, and in that condition, they are given a view of Christ in the Most Holy Place, as represented by Isaiah in chapter six.
但以理第十章里，加百列正在完成向上帝末后日子个子民陈明《但以理书》全部解释个工作。但以理表明上帝末后日子个子民；此等子民在《启示录》里，就是一十四万四千人。故此，一十四万四千人醒悟过来，认出伊拉已经分散了，正如第九章里个但以理所表明个一样。伊拉也醒悟来明白：决定伊拉永远命运个大试验，就是兽像个试验；此试验发生在伊拉受印记之前，也发生在美国星期日法令之下恩典时期结束之前。伊拉正为二〇二〇年七月十八日临到伊拉面前个失望悲哀；正在此种景况之中，伊拉得着一幅基督在至圣所里个异象，正如第六章里个以赛亚所表明个一样。
That vision, as represented by both Daniel and Isaiah allows them to see their corrupted condition before the Lord of glory, and both are humbled into the dust. Isaiah then hears the question asking who God would send to His people, and Isaiah volunteers, but he is first purified.
該個異象，照但以理同以賽亞所看見個樣式，叫𠲎兩位得以在榮耀个主面前看見自家敗壞个光景，兩位攏卑微到塵土裡。隨後，以賽亞聽見一個問題，問上帝要差遣啥人到伊个百姓那裡去；以賽亞就自願應命，毋過伊先受了潔淨。
Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts. Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged. Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. Isaiah 6:5–8.
我就讲：祸哉，我灭亡了！因为我是嘴唇弗洁净个人，亦住勒嘴唇弗洁净百姓当中；因为我眼睛已经看见君王，万军之耶和华。随后有一个撒拉弗飞到我跟前，手里拿着一块红炭，乃是用火钳从坛上夹下来个；伊将红炭按勒我口上，讲：看哪，这已经碰着侬个嘴唇；侬个罪孽便除掉了，侬个罪过也得着洁净。随后我又听见主个声音讲：我可以差遣哪个？哪个肯为我众去呢？我就讲：我勒拉；请差遣我。以赛亚书 6:5–8。
Isaiah was purified with a coal from off the altar, and Daniel was purified by beholding the looking glass causative vision, that causes the beholder to change into the image he beholds. Isaiah is told to take the message to a people who hearing do not hear, and seeing do not see.
以賽亞受壇仔浪个火炭潔淨；但以理則因觀看彼个有因由个鏡像異象而得潔淨，該異象會使觀看个人變成伊所觀看着个形像。以賽亞奉命將信息傳與一班百姓；伊拉雖然聽，卻弗真聽見；雖然看，卻弗真看見。
And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:9, 10.
伊就講：「去，對該個百姓講：爾等實在聽見，卻弗明白；實在看見，卻弗曉得。要使該個百姓个心肥鈍，使伊拉个耳朵發沉，並且閉塞伊拉个眼睛；免得伊拉用眼睛看見，用耳朵聽見，用心裏明白，回轉過來，就得醫治。」以賽亞書 6:9, 10
Isaiah wishes to know how long he must interact with the people who understand and perceive not, so he asks the question of, “how long?”
以賽亞想要曉得，伊還要同該批雖然聽見卻弗明白、雖然看見卻弗領會个百姓來往到幾時，所以伊問道：「到幾時呢？」
Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. Isaiah 6:11, 12.
我就讲：「主啊，要到几时呢？」伊回答讲：「直到城邑荒废，呒没人居住；房屋空虚，呒有人；土地全然荒凉。并且耶和华把人迁到远方，地当中有极大个撇弃。」以赛亚书 6:11, 12。
The land that is the subject of Bible prophecy in the last days is the United States, who is “utterly desolated,” when national ruin is brought about by the national apostasy of the Sunday law. Verse forty-one of Daniel eleven, has been typified by verse sixteen of the same chapter. In verse forty-one the “great forsaking in the midst of the land” is identified as “many” being overthrown. Isaiah’s message, which was referred to by Jesus, when He addressed the quibbling Jews in His history among men, identifies that when a former covenant people are being passed by, they then have ears and eyes that do not understand or perceive. Isaiah’s message represents the final call to Laodicean Adventism, which ends at the Sunday law, where Laodicean Adventism is spewed out of the mouth of the Lord.
圣经预言末后日子所论及个块地，乃是美国；当因着主日法个全国性背道而招致全国性败坏辰光，伊就“完全荒凉”了。〈但以理书〉十一章四十一节，已由同章十六节所预表。喺四十一节里，“地中央个大撇弃”被指明为“许多人”倾覆。以赛亚个信息——耶稣喺伊做人历史当中对付那班挑剔争辩个犹太人辰光曾经引用过——表明当前一班立约之民被越过去个辰光，伊拉就有耳弗明白，有眼弗看见。以赛亚个信息，代表对老底嘉复临信仰个最后呼召；此呼召终于主日法，喺彼辰光老底嘉复临信仰要从主个口里被吐出去。
He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.
伊也要进入荣美之地，且有许多邦国要倾覆；独有此些要脱出伊个手，就是以东、摩押，搭亚扪人中间个首领。Daniel 11:41.
Isaiah and Daniel are given the responsibility to present the final call to Laodicea, and at Daniel’s third touch in chapter ten he is strengthened for the task.
以赛亚同但以理受托向老底嘉传达末后个呼召；到《但以理书》第十章里向个第三次按手辰光，伊就为着者项任务得着坚固。
Then there came again and touched me one like the appearance of a man, and he strengthened me, And said, O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me. Daniel 10:18, 19.
后来又有一位，形状像人个，来碰我，叫我得着坚固。伊对我讲：“大蒙眷爱个人啊，勿要害怕；愿平安归于侬。要刚强，实在要刚强。” 伊对我讲了之后，我就得着坚固，便讲：“请我主讲罢；因为侬已经叫我得着坚固。” 但以理书 10:18, 19.
Daniel was strengthened to give the message that he came to understand when Michael descended in chapter ten. Isaiah was informed that he would need to give the message until the Sunday law. At the Sunday law a remnant would be established.
但以理得著加力，傳講伊於第十章米迦勒降臨辰光所明白个信息。以賽亞蒙指示，伊需要一直傳講此信息，直到星期日法令頒布。到星期日法令个辰光，一班餘民就要被建立起來。
Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. But yet in it shall be a tenth, and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof. Isaiah 6:11–13.
我就讲：「主啊，要到几时呢？」伊答应讲：「直到城邑荒凉，无人居住；房屋空虚，无有人；土地极其荒废。并且耶和华使人远远迁去，境内所撇下个荒凉极大。只是境内还存得十分之一，也要归回，却还要被吞灭；像栗树、像橡树，虽经砍伐，树橔还存留。照样，圣洁个种子就是其存留个根基。」以赛亚书 6:11–13。
When there would be “a great forsaking in the midst of the land” (at the Sunday law), there would be manifested a “tenth,” whose “substance” is “the holy seed.” The root of the Hebrew word translated as “tenth,” is “tithe.” The Lord will have a “tithe” that have “returned,” at the Sunday law.
当地中央会有“一场大离弃”（到礼拜日法令个辰光），就会显明出“一十分之一”；伊拉个“本质”就是“圣洁个种子”。希伯来文里向译做“一十分之一”个字根，就是“十一奉献”。主到礼拜日法令个辰光，会得着一班“归回”来个“十一分之一”。
And all the tithe of the land, whether of the seed of the land, or of the fruit of the tree, is the Lord’s: it is holy unto the Lord. And if a man will at all redeem ought of his tithes, he shall add thereto the fifth part thereof. And concerning the tithe of the herd, or of the flock, even of whatsoever passeth under the rod, the tenth shall be holy unto the Lord. Leviticus 27:30–32.
地上一切十分之一，無論是地裡個種子，抑是樹上個果子，攏是耶和華個；這是歸耶和華為聖。若有人總要贖回伊個十分之一，著另外加上五分之一。論到牛群抑是羊群個十分之一，凡從杖下經過個，第十個著歸耶和華為聖。利未記 27:30–32。
The “tenth” that “returns” are holy unto the Lord, and they are the Lord’s portion.
「歸轉」个「十分之一」對主是聖个，亦是主个分。
For the Lord’s portion is his people; Jacob is the lot of his inheritance. Deuteronomy 32:9.
因为主个分就是伊个百姓；雅各是伊产业所拈定个分。申命记 32:9。
Those who have returned before the Sunday law, are those represented by Jeremiah who have suffered the first disappointment, to whom the Lord had promised that if they would return, they would be the Lord’s mouth, or His spokesmen.
凡是在星期日法令以前歸回個些人，就是耶利米所預表個、曾經受過頭一遭失望個人；主曾應許佢拉，若是佢拉肯歸回，就要成為主個口，抑或伊個代言人。
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? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brazen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:16–21.
㑚个言语寻着脱我，我就食落伊；㑚个话语成了我心里个欢喜并快乐：因为我称为归于㑚个名下，阿耶和华万军之上帝啊。我弗曾坐勒戏笑人个会中，也弗曾欢喜；因为㑚个手临到我身上，我独自坐着：因为㑚使我满了忿怒。为啥我个疼痛常常弗断，我个伤痕无法医治，弗肯得着痊愈？㑚待我，竟要全然像讲假话个，像会干涸个水么？所以耶和华阿能样讲：倘若㑚回转，我就使㑚再归来，㑚就得立勒我面前；倘若㑚从下贱个里向提出宝贵个，㑚就必作我个口。叫伊拉归向㑚，㑚却弗好归向伊拉。我还要使㑚对该个百姓成为坚固个铜墙；伊拉要攻击㑚，总归弗能胜过㑚：因为我与㑚同勒，要拯救㑚，搭救㑚；这是耶和华讲个。我要救㑚脱离恶人个手，也要赎㑚脱离强暴人个手。耶利米书 15:16–21。
The remnant or tenth that returns in Isaiah’s testimony were to be eaten, for they were given God’s message, and His Word was to be eaten. They were those who would be God’s mouth, and in so doing they would present God’s Word that was to be eaten by those seeking salvation. Jeremiah did not sit in the “assembly of mockers,” for, as with Daniel, when he saw the vision the “assembly of mockers” fled. Jeremiah had thought God lied to him, for God’s hand had allowed the first disappointment of April 19, 1844 in Millerite history, and July 18, 2020 in the last days. The promise for Jeremiah was that if he would “return,” and in Isaiah’s passage, the “tenth” “returns.”
以賽亞見證裡向格歸回个餘剩抑或十分之一，是要畀食忒个；因為𡀔拉得著了上帝个信息，而伊个道是要畀食忒个。𡀔拉就是要做上帝个口，而恰恰因為如此，𡀔拉要陳明上帝个道，叫尋求救恩个人來食忒。耶利米勿曾坐勒「譏誚人个會中」，因為，像但以理一樣，當伊看見異象个辰光，「譏誚人个會中」就逃走了。耶利米曾經想上帝欺哄了伊，因為上帝个手容讓米勒派歷史裡1844年4月19號个頭一遭失望，也容讓末後日子裡2020年7月18號个失望。對耶利米个應許是：倘使伊肯「歸回」；而勒以賽亞个段落裡，「十分之一」也「歸回」。
If Jeremiah “returns,” he is part of Isaiah’s “tenth,” which is holy, and is the Lord’s portion, whose “substance,” is in them. The Hebrew word “substance” means a pillar, and to be made into a “pillar,” is the promise given to the Philadelphians.
若耶利米「歸回」，伊就係以賽亞所講个「十分之一」之一分；此係聖个，亦係主个分，其「質體」存勒伊拉裡向。希伯來文个「質體」一詞，意思係柱；而被造成一根「柱」，乃係賜予非拉鐵非人个應許。
Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:12, 13.
得胜个，我要叫伊做我上帝殿里向个柱石；伊再弗会出去；我也要将我上帝个名，搭我上帝个城个名，写勒伊身浪；介个城就是新耶路撒冷，是对天浪、自我上帝那里降下来个；我还要将我个新名写勒伊身浪。有耳朵个，就应当听圣灵向众教会所讲个话。启示录 3:12, 13.
The “pillar,” that is their “substance,” represents the combination of Divinity and humanity, for Christ is the “pillar” that supports the temple.
「柱石」，也就是佢拉个「實質」，表明神性搭人性个結合，因爲基督就是扶持殿宇个「柱石」。
“While in this state of despondency I had a dream that made a deep impression upon my mind. I dreamed of seeing a temple, to which many persons were flocking. Only those who took refuge in that temple would be saved when time should close. All who remained outside would be forever lost. The multitudes without who were going about their various ways, derided and ridiculed those who were entering the temple, and told them that this plan of safety was a cunning deception, that in fact there was no danger whatever to avoid. They even laid hold of some to prevent them from hastening within the walls.
「當我處勒般消沉失志个光景裡，我做了一個夢，對我个心思留落了極深个印象。我夢見一座聖殿，有許多人紛紛奔向該座聖殿。只有逃入該聖殿避難个人，到時候終結辰光來到个時節，纔會得救。凡仍舊留勒外頭个人，總要永遠沉淪。外頭眾多个人，各自照伊拉个道路來去，竟譏誚並嘲笑那些進入聖殿个人，還對伊拉講，說這個得安全个法子乃是一種狡詐个欺騙，實際上並無任何危險需要躲避。伊拉甚至捉住其中幾個人，想要攔阻伊拉趕緊進入牆垣之內。」
“Fearing to be ridiculed, I thought best to wait until the multitude dispersed, or until I could enter unobserved by them. But the numbers increased instead of diminishing, and fearful of being too late, I hastily left my home and pressed through the crowd. In my anxiety to reach the temple I did not notice or care for the throng that surrounded me. On entering the building, I saw that the vast temple was supported by one immense pillar, and to this was tied a lamb all mangled and bleeding. We who were present seemed to know that this lamb had been torn and bruised on our account. All who entered the temple must come before it and confess their sins.
“因惊仔会受人讥诮，我想最好等到众人散去，抑或等到我能够弗为伊拉所觉察而进去。然则，人非但弗减少，反倒越发增多；我又怕去得忒迟，便匆匆离开屋里，挤过人群。因着急于赶到圣殿，我对四围簇拥我个众人，既弗曾留意，也弗去顾及。及至进入殿中，我看见这广大个圣殿是由一根极大个柱子支撑着个；柱子浪缚着一只羔羊，遍体创伤，流血弗止。凡我拉在场个人，似乎都晓得，这只羔羊是为着我拉个缘故受撕裂、受损伤个。凡进入圣殿个人，都必须来到伊面前，承认自家个罪。”
“Just before the lamb were elevated seats, upon which sat a company looking very happy. The light of heaven seemed to shine upon their faces, and they praised God and sang songs of glad thanksgiving that seemed like the music of the angels. These were they who had come before the lamb, confessed their sins, received pardon, and were now waiting in glad expectation of some joyful event.
“羔羊前向，有几张抬高个座位，上头坐勒一班看起来十分欢喜个人。天上个光像照勒伊拉个面孔浪，伊拉赞美上帝，唱出欢欢喜喜感谢个诗歌，听起来像天使个音乐一样。此一班人，乃是先来到羔羊跟前，承认自家个罪，领受赦免，而今正欢欢喜喜地盼望某桩喜乐个事体个那些人。 ”
“Even after I had entered the building, a fear came over me, and a sense of shame that I must humble myself before these people. But I seemed compelled to move forward, and was slowly making my way around the pillar in order to face the lamb, when a trumpet sounded, the temple shook, shouts of triumph arose from the assembled saints, an awful brightness illuminated the building, then all was intense darkness. The happy people had all disappeared with the brightness, and I was left alone in the silent horror of night. I awoke in agony of mind and could hardly convince myself that I had been dreaming. It seemed to me that my doom was fixed, that the Spirit of the Lord had left me, never to return.” Testimonies, volume 1, 27.
「甚至到我已经走进该幢建筑物之后，一阵惊怕还临到我身上，并且有一种羞惭之感，觉得我必须在这班人跟前自卑。但我仿佛被迫使继续向前，正慢慢绕过柱子，要去面对那羔羊的时候，忽然号筒响起，圣殿震动，聚集的圣徒发出得胜的欢呼，一种可畏的光辉照亮了那建筑，随后一切都陷入极深的黑暗。那班快乐的人都随着那光辉一同消失了，只留下我孤身一人，置身于夜的寂静恐怖之中。我在心灵的极大痛苦中醒来，几乎无法使自己相信我不过是在做梦。在我看来，我的定局已经立定，主的灵已经离开了我，永不再回。」《证言》卷一，27。
The “substance,” that is within the tenth that returns is the “pillar” who supports the temple. Daniel saw the causative vision of the Lamb that was hung upon the pillar, and the Lamb was the “pillar”. When Daniel saw that great vision, he was changed into the image of the pillar, and Isaiah’s tenth, likewise have the “substance” (the pillar), within them, and that substance is to be “eaten”, by all who would enter the temple. Those who enter the temple, and eat the substance, are God’s other flock who respond to the message of the ensign that is lifted up at the Sunday law, when there is a great forsaking in the land. The “holy seed,” that is Isaiah’s substance, is the Lamb that was slain from the foundation of the world.
歸回个十分之一內底个「本體」，就是撑持聖殿个「柱石」。但以理看見咧懸掛勒柱石浪向个羔羊之因由異象，而羔羊就是該「柱石」。但以理看見該個大異象辰光，伊就變作柱石个形像；以賽亞个十分之一亦同樣內含有「本體」（就是柱石），而該本體是欲俾凡欲進入聖殿个人所「食」个。凡進入聖殿、食該本體个人，就是上帝另外个羊群；當主日法令施行、此地有大離棄个辰光，伊拉就應答所高舉之旌旗个信息。該個「聖潔个種子」，也就是以賽亞个本體，就是自創世以來已經被殺个羔羊。
The tenth who return will be delivered out of the hand of the wicked, when at the Sunday law the separation of Philadelphia and Laodicea is fixed for eternity, and many are then overthrown. Those overthrown are identified as the wicked who do not understand. They will also be delivered out of the hand of the terrible, for they will not receive the mark of the beast.
归回个第十个，将会对恶人个手里蒙拯救；到主日法临到之辰，非拉铁非同老底嘉个分离便永远定准，那辰辰光也有许多侪被倾覆。凡被倾覆个，便是所指明个弗晓得个恶人。伊拉也会对强暴可畏者个手里蒙拯救，因为伊拉弗会领受兽个印记。
Thus saith the Lord God; I will also make the multitude of Egypt to cease by the hand of Nebuchadrezzar king of Babylon. He and his people with him, the terrible of the nations, shall be brought to destroy the land: and they shall draw their swords against Egypt, and fill the land with the slain. And I will make the rivers dry, and sell the land into the hand of the wicked: and I will make the land waste, and all that is therein, by the hand of strangers: I the Lord have spoken it. Isaiah 30:10–12.
主耶和華恁般講：我也要藉巴比倫王尼布甲尼撒个手，叫埃及眾民止息。伊搭伊个百姓，就是列國中兇暴个，欲受帶來毀滅此地；伊拉欲拔刀攻擊埃及，叫遍地滿了被殺个。我要使江河乾涸，也要將此地賣交惡人个手；我欲藉外邦人个手，使此地佮其中一切所有个變做荒廢：我耶和華已經講了。以賽亞書 30:10–12。
The “terrible of nations” is the proxy army of the king of the north. The ensign that is lifted up at the Sunday law are delivered out of the hand of the foolish, or wicked virgins, and are also delivered out of the hand of the terrible of nations. The issue that we are addressing here is that Isaiah, and Daniel, and Jeremiah, and Ezekiel, and John are all used to represent the resurrection and empowerment of the one hundred and forty-four thousand who return from the disappointment of July 18, 2020. In Daniel’s final vision, the vision given by the river Hiddekel, Daniel is made to understand both the internal and external visions of God’s prophetic Word, and he is strengthened to present that message.
「列國中个可畏者」就是北方王个代理軍隊。主日法令樹立起來个旗號，那辰光，就從愚拙个、抑或邪惡个童女手裡得著拯救，也同樣從列國中个可畏者手裡得著拯救。阿拉現下所討論个題目是：以賽亞、但以理、耶利米、以西結，還有約翰，攏用來表明那從 2020 年 7 月 18 日个失望當中回轉个十四萬四千人个復活與得力。㑚但以理末了个異象，就是希底結河邊所賜个異象裡，但以理得著明白上帝預言之道个內在與外在異象，並且得著堅固，去傳講該个信息。
The message of the internal and external is brought together with the prophetic definition of the head, or “fortress,” in verse ten, which identifies the Ukraine war that is currently being carried out by Putin. That key of identifying the head, has an internal and external application, and the beginning of that war marks the period when both heads become a subject of prophecy. The fortress or head as Russia identifies the second proxy war, that leads to the third proxy war, which marks the beginning of World War III, as typified by the battle of Panium in verse fifteen.
里外两面个信息，佮第十节里向先知性界定“头”，或者讲“营垒”，撮拢来一道；该节指明现今由普京发动个乌克兰战争。识别该“头”个钥匙，具有内外两面个应用；而该场战争个起头，就标志两只“头”一道成为预言个题目。作为俄罗斯个营垒或“头”，表明第二场代理战争；该场战争又引到第三场代理战争，该战争标志世界大战第三次个开端，正如第十五节里巴尼乌姆之战所预表个。
Verse sixteen is the Sunday law, and therefore from 2014, when the Ukrainian war commenced, as represented in verses eleven and twelve, until the Sunday law the final work involved with the sealing of God’s people is accomplished. Gabriel’s interpretation in Daniel chapter eleven, represents the message that sanctifies, or seals God’s people. To miss that fact is to miss everything. The prophecy that is unsealed, which in the book of Revelation is called the Revelation of Jesus Christ, and which the book of Revelation identifies as being unsealed just before the close of probation, is a specific passage from the book of Daniel.
第十六節卽係星期日法，因此，自二〇一四年烏克蘭戰爭起頭、如第十一節搭第十二節所表明个辰光，一直到星期日法為止，牽涉着上帝子民受印个末後工作就完成了。加百列對《但以理書》第十一章个解釋，所代表个卽係使上帝子民成聖、抑或受印个信息。若失落此一事實，就係失落一切。此預言已經開封；《啟示錄》稱之為耶穌基督个啟示，並且《啟示錄》指出，此預言乃係喺恩典時期結束之前不久纔得開封；其所指个，乃係《但以理書》當中一段特定个經文。
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.
伊对我讲：「弗要封起本书预言个话语，因为辰光近了。弗义个，任凭伊仍旧弗义；污秽个，任凭伊仍旧污秽；公义个，任凭伊仍旧公义；圣洁个，任凭伊仍旧圣洁。」启示录 22:10, 11.
In the last days, there is a specific time when the final prophecy is unsealed, for the verse says “the time is at hand.” That very expression located in the final chapter of Revelation is found also in the first chapter.
勒末後个日子裡，有一个特定个辰光，末了个預言要得開印，因為經文講：「時辰近了。」迭一句話，擺勒《啟示錄》末後一章裡，也同樣出現勒頭一章裡。
The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.
耶穌基督个啟示，係 神賜畀伊个，爲着欲將快快着成就个事指示伊个僕人；伊就差遣伊个天使，用表號傳示畀伊个僕人約翰。約翰爲 神个道，並耶穌基督个見證，以及伊所看見个一切事作見證。讀此預言个話个人有福了，聽見个眾人，並且遵守其中所記載个事个人，也有福了；因爲辰光近了。啟示錄 1:1–3。
Two hundred and twenty, and therefore twenty-two, are symbols of the combination of Divinity with humanity, and the final work of the third angel, which is the sealing of the one hundred and forty-four thousand, is accomplished within the prophetic context of the parable of the ten virgins. The wise virgins of the last days suffered their first disappointment on July 18, 2020, and they were scattered as dead bones in the street of Revelation chapter eleven, until July of 2023, twenty-two years after the sealing process began in 2001. The “time was then at hand,” and the Lord then raised up a “voice in the wilderness” who had received the message from Gabriel, who had received it from Christ, who had received it from the Father.
二百二十，因而二十二，乃神性同人性联合个表号；第三位天使个末后工作，就是十四万四千人个印封，系喺十个童女比喻个预言背景当中完成个。末日里向个聪明童女，喺2020年7月18日遭受了伊拉个第一次失望；自彼时起，伊拉分散，像启示录第十一章街路浪个死骨一样，直到2023年7月——正好是自2001年印封过程开始以来个第二十二年。彼辰光，“时候已经近了”；主随后兴起一位“旷野里个声音”，伊曾从加百列领受信息；加百列曾从基督领受；基督曾从父领受。
The voice then began to send the message to the churches, and it has been sent in the electronic fashion where it can be read and or heard, currently in over sixty languages. The portion of prophecy that was unsealed, that is that message is found in the book of Daniel.
个声随后就开始向众教会发出信息；如今已用电子方式传送出去，叫人可以阅读并／或收听，现今已超过六十种语言。先前所开封个预言部分，也就是该信息，是见于《但以理书》。
“The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.
「受封个书卷」并勿是《启示录》，而是《但以理书》预言中关于末后日子个那一部分。天使吩咐讲：「但以理啊，侬要隐藏者些话，封闭者书，直到末时。」但以理书 12:4。《使徒行述》，585。
The “portion of the prophecy of Daniel relating to the last days,” is verse forty. It is not simply verse forty, it is the portion of verse forty that is represented after the time of the end in 1989, and before the Sunday law of verse forty-one. The history of verse forty that has no mention within the verse itself is the portion of prophecy relating to the last days that was sealed up, and that since July, 2023 has been being unsealed for those who choose to see and hear.
《但以理书》“关乎末后日子个预言部分”，就是第四十节。伊勿是单单第四十节；伊是第四十节里向、表明一九八九年末时以后、佫第四十一节主日法以前个阿一段。第四十节个历史，虽则此节经文本身并无提起，却正是那关乎末后日子、曾经被封住个预言部分；而自二〇二三年七月以来，向一切拣选要看、要听个人，正一点一点得着开启。
Verse forty records nothing of the history that follows the collapse of the Soviet Union in 1989, until the Sunday law of verse forty-one, but it does provide the prophetic platform that other lines of prophecy are to be placed upon. Those who are unwilling to see and hear that the methodology of line upon line is the latter rain methodology do not have the ability to see the hidden history of verse forty, and that is the history that is the Revelation of Jesus Christ, which Gabriel came to interpret for John and Daniel.
第四十节并呒没记载一九八九年苏联崩溃以后、直到第四十一节礼拜日法令为止个后续历史；然而伊实在提供了一个预言个平台，俾其余个预言线都安放勒其上。凡弗肯看见、也弗肯听见“线加上线”个方法论就是晚雨个方法论个人，就呒没能力看见第四十节所隐藏个历史；而该段历史，就是耶稣基督个启示，也就是加百列来为约翰同但以理解明个启示。
We will continue this study in the next article.
阿拉会勒下一篇文章里向继续迭项研究。
“At Berea Paul again commenced his work by going into the synagogue of the Jews to preach the gospel of Christ. He says of them, ‘These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the Scriptures daily, whether those things were so. Therefore many of them believed; also of honorable women which were Greeks, and of men, not a few.’
「保羅到哉庇哩亞，再一遍從進猶太人會堂開始伊个工夫，傳講基督个福音。伊論到佢拉講：『這些人比帖撒羅尼迦个人更高尚，因為佢拉用極其樂意个心領受這道，逐日查考聖經，看這些事體可是如此。所以佢拉當中有許多人信哉；還有希利尼个尊貴婦女，並男子，也勿少。』」
“In the presentation of the truth, those who honestly desire to be right will be awakened to a diligent searching of the Scriptures. This will produce results similar to those that attended the labors of the apostles in Berea. But those who preach the truth in these days meet many who are the opposite of the Bereans. They cannot controvert the doctrine presented to them, yet they manifest the utmost reluctance to investigate the evidence offered in its favor, and assume that even if it is the truth it is a matter of little consequence whether or not they accept it as such. They think that their old faith and customs are good enough for them. But the Lord, who sent out his ambassadors with a message to the world, will hold the people responsible for the manner in which they treat the words of his servants. God will judge all according to the light which has been presented to them, whether it is plain to them or not. It is their duty to investigate as did the Bereans. The Lord says through the prophet Hosea: ‘My people are destroyed for lack of knowledge; because thou hast rejected knowledge, I will also reject thee.’
“真理摆出来个辰光，凡是诚心想要归正个人，必要叫伊拉警醒起来，勤谨查考圣经。箇种工夫所结个结果，要同使徒当年在庇哩亚所做个工相仿。独有，今朝传扬真理个人，常常碰着许多同庇哩亚人正相反个人。伊拉虽不能驳倒摆在伊拉面前个道理，却显出极大个不肯，勿肯查验为此道所提出个凭据；还自家认定，就算箇是真理，接受勿接受，也无啥大关系。伊拉想，自家旧时个信仰同风俗，对伊拉来讲已经尽够了。然则，差遣伊个使者，带着信息向世界出去个主，必要照众人怎样对待伊仆人个言语，向伊拉追究责任。上帝要按着摆在各人面前个亮光审判众人，无论伊拉自家看得明白，抑或看勿明白。伊拉个本分，就是要像庇哩亚人一样去查考。主藉着先知何西阿讲：‘我的民因无知识而灭亡；因为尔弃绝知识，我也必弃绝尔。’”
“The minds of the Bereans were not narrowed by prejudice, and they were willing to investigate and receive the truths preached by the apostles. If the people of our time would follow the example of the noble Bereans, in searching the Scriptures daily, and in comparing the messages brought to them with what is there recorded, there would be thousands loyal to God’s law where there is one today. But many who profess to love God have no desire to change from error to truth, and they cling to the pleasing fables of the last days. Error blinds the mind and leads from God; but truth gives light to the mind, and life to the soul.” Sketches from the Life of Paul, 87, 88.
“庇哩亞人个心思勿曾受偏見所局限，伊拉也肯考查並領受使徒所傳个真理。若是我拉今朝个人，肯效法高貴个庇哩亞人，逐日查考聖經，並且將傳到伊拉面前个信息，佮聖經裡所記載个互相比較，箇末，今朝一個忠於上帝律法个人所在个地方，就會有成千上萬個。毋過，許多自稱愛上帝个人，並無心願從錯誤轉到真理，反倒緊緊抱牢末後日子个可喜个荒誕傳說。錯誤使心思昏盲，叫人離開上帝；獨有真理賜光明畀心思，賜生命畀靈魂。”《保羅生平掠影》，87、88頁。