The books of Daniel and Revelation are the same book, in the same sense that the Bible is one book, consisting of the Old Testament and the New Testament.
《但以理書》同《啟示錄》實際上是同一本書，正如《聖經》本身就是一本書，由《舊約》同《新約》所構成。
“The history of the life, death, and resurrection of Jesus, as that of the Son of God, cannot be fully demonstrated without the evidence contained in the Old Testament. Christ is revealed in the Old Testament as clearly as in the New. The one testifies of a Saviour to come, while the other testifies of a Saviour that has come in the manner predicted by the prophets. In order to appreciate the plan of redemption, the Scripture of the Old Testament must be thoroughly understood. It is the glorified light from the prophetic past that brings out the life of Christ and the teachings of the New Testament with clearness and beauty. The miracles of Jesus are a proof of his divinity; but the strongest proofs that he is the world’s Redeemer are found in the prophecies of the Old Testament compared with the history of the New. Jesus said to the Jews ‘Search the Scriptures; for in them ye think ye have eternal life, and they are they which testify of me.’ At that time there was no other scripture in existence save that of the Old Testament; so the injunction of the Saviour is plain.” Spirit of Prophecy, volume 3, 211.
“耶穌个生命、死亡搭復活个歷史，作為上帝个兒子，若弗憑《舊約》裡所含个證據，就弗能得著完全个證明。基督喺《舊約》裡个啟示，搭喺《新約》裡一樣分明。前者見證一位將要來个救主，後者見證一位照先知所預言个方式已經來到个救主。若要領會救贖个計畫，就必須徹底明白《舊約》个聖經。正是從預言个往昔所發出个榮耀之光，叫基督个生平搭《新約》个教訓顯得清楚而美麗。耶穌个神蹟是伊神性个一個證明；但最有力个證據，證明伊是世界个救贖主，乃是將《舊約》个預言搭《新約》个歷史互相比較而得著个。耶穌對猶太人講：『查考聖經；因為爾等以為內中有永生；給我作見證个就是這經。』喺該個辰光，除了《舊約》个聖經以外，並無別樣聖經存在；所以救主个吩咐是明白个。”《預言之靈》卷三，211。
The strongest evidence of who and what Christ is, is when the prophecies of the Old Testament are compared with the fulfillment of those prophecies in the history of the New Testament. So too, with the relationship of the books of Daniel and Revelation.
最有力个凭据，表明基督是啥人、是啥一位，乃是将旧约个预言拿来搭新约历史当中对该些预言个应验互相比较个辰光。照样，〈但以理书〉搭〈启示录〉个关系也是如此。
“In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation.” Acts of the Apostles, 585.
「聖經个各卷書，攏喺《啟示錄》裡相會並告終。此處就是《但以理書》个補足：一個是預言；另一個是啟示。」《使徒行述》，585。
The word “complement” means to bring to perfection. The fulfillment of the prophecies of the Old Testament were “the strongest” “proof” of Christ’s “divinity.” The strongest evidence of the divinity of the prophecies in the book of Daniel, are the fulfillment of those prophecies as represented in the book of Revelation. The prophecies in Daniel are continued in the book of Revelation, and they are brought to perfection in the last days, when the Revelation of Jesus Christ is unsealed.
「補足」箇個詞個意思，係講使其臻於完全。舊約預言個應驗，乃係基督「神性」最有力个「證據」。但以理書裡向預言之神聖性，最有力个證據，乃係該等預言照啟示錄所表明者而得其應驗。但以理書內个預言，續見於啟示錄；及至末後个日子，耶穌基督个啟示得以開封之時，彼等預言便臻於完全。
“Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.
「《啟示錄》是一部封住个書，毋過也同時是一部打開个書。伊記載了佇者个地球歷史末後个日子裡將欲發生个奇妙大事。者部書个教訓是明確个，毋是神祕、叫人弗能明白个。佇其中，像《但以理書》裡向所提出个預言脈絡，同樣又被提起。上帝將有些預言重複講起，藉此顯明人應當重視伊拉。主弗會重複講那些無啥大關係个事。」《文稿發表》卷9，8。
In the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it. Daniel 1:1.
猶大王約雅敬在位第三年，巴比倫王尼布甲尼撒來到耶路撒冷，將城圍困。Daniel 1:1.
The first verse of the book of Daniel has a wealth of prophetic information when rightly considered. We will begin our consideration with Jehoiakim.
《但以理书》个第一节，若按正意来考量，内中含有极丰富个预言信息。阿拉将从约雅敬开始来加以考察。
Jehoiakim was the first of the last three kings of Judah. As such, he represents the first angel’s message. His son Jehoiachin, who was also known as Jeconiah or Coniah, represented the second angel’s message. Jehoiachin was followed by Zedekiah, the last of the three final kings of Judah. Zedekiah represents the third angel’s message. There are several prophetic witnesses that uphold that Jehoiakim is a symbol of the first angel’s message. It is important to understand these proofs, for it identifies that the first verse of chapter one of Daniel is identifying the first angel’s message, and that fact is an anchor that allows the first chapter to be understood as the first angel’s message of Revelation fourteen. We will begin in second Chronicles.
約雅敬係猶大末後三個王當中个頭一個。照此，伊所預表个，乃係頭一位天使个信息。伊个兒子約雅斤，也叫耶哥尼雅抑或哥尼雅，所代表个係第二位天使个信息。約雅斤之後就係西底家，伊係猶大最後三個王當中末了一個。西底家所預表个係第三位天使个信息。有幾個先知性个見證維持約雅敬乃係頭一位天使信息个表號。明白這些證據係要緊个，因為這會指出《但以理書》第一章頭一節所指明个，正係頭一位天使个信息；而這一點事實，就像錨一樣，叫第一章得以照《啟示錄》第十四章頭一位天使个信息來明白。𠳏先對《歷代志下》開始。
And them that had escaped from the sword carried he away to Babylon; where they were servants to him and his sons until the reign of the kingdom of Persia: To fulfil the word of the Lord by the mouth of Jeremiah, until the land had enjoyed her sabbaths: for as long as she lay desolate she kept sabbath, to fulfil threescore and ten years. 2 Chronicles 36:20, 21.
伊將遘著刀劍逃脫個人擄到巴比倫去；伊拉就做渠並渠子孫個僕役，直到波斯國掌權個辰光：為著應驗主藉耶利米口所講個話，直到此地享受其安息年；因為地荒涼個辰光，伊就守安息，直到滿了七十年。歷代志下 36:20, 21。
The captivity in Babylon for seventy years was so the land could enjoy the sabbaths that had not been fulfilled in agreement with Leviticus twenty-five. Seventy years of sabbaths amounts to four hundred and ninety years, that ancient Israel had disregarded the direction of Leviticus twenty-five. Four hundred and ninety years of rebellion preceded seventy years of captivity. At the ending of the four hundred and ninety years, three kings would be placed into subjection by Nebuchadnezzar.
巴比倫七十年个被擄，乃是叫此地得以享受照利未記二十五章所定、卻弗曾守足个安息年。七十年个安息，總計便是四百九十年，乃是古代以色列輕忽利未記二十五章訓示个年數。四百九十年个悖逆，先於七十年个被擄。待四百九十年滿了个時候，將有三個王受尼布甲尼撒所制伏。
At the end of the seventy years of captivity, the Lord raised up Cyrus, who was the first of the three kings that would decree that Israel could return and rebuild Jerusalem. Artaxerxes was the third of those three kings and he made the third decree in 457 BC. The third decree began the twenty-three hundred years of Daniel chapter eight, and verse fourteen. In 1798, the first end of the indignation ended, the book of Daniel was unsealed and the first of the three angels arrived. The third angel arrived on October 22, 1844.
七十年被擄辰光滿了個辰光，主興起古列；伊就是頒下詔令、准以色列歸回並重建耶路撒冷個三個王當中頭一個。亞達薛西就是該三個王當中第三個，伊勒公元前457年頒下第三道詔令。第三道詔令開始了《但以理書》第八章十四節所講個二千三百年。到1798年，惱怒個頭一個終局結束了，《但以理書》被開啟了，三位天使當中頭一位來到了。第三位天使勒1844年10月22日來到了。
The three last kings of Judah were all confronted by Nebuchadnezzar, and at Jehoiakim’s captivity, the seventy years began. It continued until Babylon was destroyed, and the general (Cyrus) that had destroyed Babylon, and who shortly thereafter became the king, passed the first of three decrees. The third decree began the prophecy of the evenings and mornings that ended with the arrival of the third of three angels. Christ always identifies the end with the beginning.
猶大末後三個王攏共對著尼布甲尼撒；到約雅敬受擄个辰光，七十年就開始咾。伊一直延續到巴比倫受毀；而毀滅巴比倫个將軍（古列），弗久以後做了王，頒布了三道諭令當中頭一道。第三道諭令開啟了「昏暮與早晨」个預言；該預言了結於三位天使當中第三位个來到。基督常常用起頭來表明末了。
The beginning of the seventy years took place with Nebuchadnezzar’s first attack against Jerusalem. The ending of the seventy years was marked by the destruction of Babylon. The final and complete destruction of Jerusalem was brought upon the third of three kings who had all been attacked by Nebuchadnezzar. The destruction of Jerusalem was progressive. The last three kings represent one prophetic symbol, in the sense that they all had been attacked by Nebuchadnezzar. They typified the three decrees that were all one symbol, as were the three angels at the end of the twenty-three hundred days.
七十年个起头，发生勒尼布甲尼撒头一趟进攻耶路撒冷个辰光。七十年个终局，以巴比伦个毁灭作为记号。耶路撒冷末后完全个毁灭，临到三个王当中第三个王个身浪；此三王侪曾经受着尼布甲尼撒个攻击。耶路撒冷个毁灭，乃是逐步进展个。末后三个王代表一个预言个表号，意思是讲，伊拉侪曾经受着尼布甲尼撒个攻击。伊拉预表三道谕旨；此三道谕旨同样是一个表号，正如二千三百日末了个三位天使一样。
“In the seventh chapter of Ezra the decree is found. Verses 12-26. In its completest form it was issued by Artaxerxes, king of Persia, 457 BC. But in Ezra 6:14 the house of the Lord at Jerusalem is said to have been built ‘according to the commandment [‘decree,’ margin] of Cyrus, and Darius, and Artaxerxes king of Persia.’ These three kings, in originating, reaffirming, and completing the decree, brought it to the perfection required by the prophecy to mark the beginning of the 2300 years. Taking 457 BC, the time when the decree was completed, as the date of the commandment, every specification of the prophecy concerning the seventy weeks was seen to have been fulfilled.” The Great Controversy, 326.
「以斯拉記第七章內尋着詔令，見於第十二節至第二十六節。其最完全个形式，係波斯王亞達薛西於主前457年所頒發。毋過，於以斯拉記6:14，論到耶路撒冷主个殿乃係『照古列、大流士、佮波斯王亞達薛西个命令〔旁註作「詔令」〕』建造个。此三位君王，藉着發起、重申、並完成此詔令，使之達到預言所要求个完全地步，以標明二千三百年个起頭。若以主前457年——即詔令完成个辰光——作為此命令个日期，則關於七十個七之一切預言細目，咸被見為已然應驗。」《善惡之爭》，326頁。
Sister White identifies that the three decrees were necessary for the perfection of the prophecy. She defines their relation to each other, and in so doing, identifies the grammatical characteristics of the Hebrew word “truth.” She says the first decree originated, the second decree reaffirmed, and the third decree completed “every specification of the prophecy concerning the seventy weeks.” The Hebrew word “truth” is created by the combination of the first, thirteenth and last letters of the Hebrew alphabet. The first decree originated, the second reaffirmed and the last decree completed the prophecy. The three decrees contain the signature of Alpha and Omega, and they were fulfilled at the end of the seventy-year prophecy of the captivity in Babylon, even though the third decree arrived well after the seventy years ended. The three decrees were progressive, and though they were three decrees, they were still one prophetic symbol.
怀爱伦姊妹指出，预言之得以完全，三道谕令乃属必需。伊界定其相互之间个关系，并且由此指出希伯来字“真理”个语法特征。伊讲，第一道谕令开其端，第二道谕令重申其意，第三道谕令完成了“关于七十个七之预言个每一项规定”。希伯来字“真理”，乃由希伯来字母表个第一、第十三并末后一字母结合而成。第一道谕令开其端，第二道重申，末后一道谕令完成此预言。此三道谕令含有阿拉法与俄梅戛个印记，并且伊拉是在巴比伦被掳七十年预言之末了得以应验，虽然第三道谕令来到个辰光，远在七十年终结之后。此三道谕令乃渐进展开；虽为三道谕令，然仍旧只是一个预言性个表号。
The first angel arrived in 1798, the second angel arrived in the spring of 1844, and the third angel arrived on October 22, 1844. Those three angels are one prophetic symbol, representing the everlasting gospel of Revelation chapter fourteen.
头一位天使喺1798年到来，第二位天使喺1844年春季到来，第三位天使喺1844年10月22日到来。迭三位天使原是一個预言性个表号，代表《启示录》第十四章个永远福音。
“The first and second messages were given in 1843 and 1844, and we are now under the proclamation of the third; but all three of the messages are still to be proclaimed. It is just as essential now as ever before that they shall be repeated to those who are seeking for the truth. By pen and voice we are to sound the proclamation, showing their order, and the application of the prophecies that bring us to the third angel’s message. There cannot be a third without the first and second. These messages we are to give to the world in publications, in discourses, showing in the line of prophetic history the things that have been and the things that will be.” Selected Messages, book 2, 104, 105.
「第一同第二個信息，係喺1843年同1844年所賜个；現今我伲正處喺第三個信息个宣告之下；弗過，三個信息仍舊攏當宣講。現今同過去任何辰光一樣，將伊拉向尋求真理个人再行重申，實在係極其要緊个。伲當用筆同聲音發出宣告，表明伊拉个次序，以及將我伲引到第三位天使信息个諸般預言之應用。若無第一同第二，就弗能有第三。此等信息，我伲當藉着出版物、藉着講論，傳給世界，並喺先知歷史个脈絡當中，指明已經發生个事，同將要發生个事。」《信息選粹》卷二，104、105。
The last three kings of Judah were one symbol, for they were all brought into various degrees of subjection by the king of Babylon. The last three kings of Judah, the three decrees and the three angels, though distinctly three are also represented as one prophetic symbol.
猶大末後三個王乃是一個表號，因為伊拉攏總是畀巴比倫王帶進各樣程度个臣服之中。猶大末後三個王、三道諭令佮三位天使，雖然分明是三，卻也總是畀表明做一個預言个表號。
The last three kings are part of the prophetic setting of the beginning of the prophecy of seventy years of captivity, and as such they become part of the beginning that illustrates the end of the seventy years of captivity. The captivity began with the progressive subjection of three kings, ending with the destruction of the kingdom and its capital city. The end of the prophecy marks the destruction of the nation and capital of Babylon, which marks the arrival of the three progressive decrees. The beginning of the twenty-three-hundred-year prophecy is marked by three progressive decrees, and it illustrates the ending of the twenty-three hundred year prophecy, which consists of three progressive messages.
末后三个王，是关乎七十年被掳预言起头之预言背景的一部分；因此，伊拉也成为个起头的一部分，用来表明七十年被掳之终局。被掳是随着三个王逐步受制而开始，末了以国度并其京都的毁灭作结束。预言的终点，标明巴比伦之邦国并京都的毁灭；而此事也标示三个逐步推进之诏令的来到。二千三百年预言的起头，是由三个逐步推进之诏令所标明；伊也表明二千三百年预言的终局，而其终局乃由三个逐步推进之信息所构成。
The three angels, and their respective three messages, had been typified by three kings and their three progressive decrees. The three kings that proclaimed their respective three decrees had been typified by three progressive kings, who had each presented their messages of rebellion against Nebuchadnezzar. Three messages of rebellion, typified three decrees, that in turn typified three messages. One begins the prophecy of seventy years, that in turn ends with the beginning of the twenty-three-hundred-year prophecy, that ends at the arrival of the third angel in 1844. The seventy years that the land was to enjoy its Sabbath cannot be separated from October 22, 1844.
三个天使，以及伊拉各自个三个信息，早已由三个王并伊拉递进个三个谕令所预表。宣布伊拉各自三个谕令个三个王，又由三个递进个王所预表；伊拉各人都曾陈明伊拉悖逆尼布甲尼撒个信息。三个悖逆个信息，预表三个谕令；三个谕令转而又预表三个信息。其一开启七十年个预言，而此七十年个预言又以二千三百年预言个开始为终；而此二千三百年个预言，则终于一八四四年第三位天使个来到。土地所当享受其安息年个七十年，断不可同一八四四年十月二十二日分开。
Jehoiakim represents Cyrus’ first decree and also the first angel’s message of Revelation chapter fourteen. Beyond this, the three witnesses of the last three Judean kings, the three decrees and the three angel’s messages, provide precise information of the symbol of Jehoiakim, for the prophetic history of the three angels has been very carefully marked by inspiration. All three messages have a historical arrival and thereafter a historical empowerment.
約雅敬表明古列个第一道詔令，也表明《啟示錄》第十四章个第一位天使个信息。除此以外，猶大末後三個王、三道詔令並三位天使信息个三重見證，為約雅敬此一表號提供了精確个資料；因為三位天使个預言歷史，已經蒙靈感極其仔細地標明。此三樣信息，各自都有一個歷史上个來到，隨後也都有一個歷史上个得能力。
The first angel arrived in 1798, and was empowered on August 11, 1840, with the confirmation of the day for a year principle.
頭一位天使係一七九八年來到，並於一八四〇年八月十一日得著權柄，藉着「一日頂一年」个原則个印證。
“In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. two years before, Josiah Litch, one of the leading ministers preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown . . . on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’
“到1840年，又一樁惹人注目个预言应验激起了广泛个关注。两年之前，宣讲基督第二次降临个主要传道人之一约西亚·利奇（Josiah Litch）出版了一篇对《启示录》第9章个诠释，预告奥斯曼帝国个倾覆。照伊个推算，这一势力将要……到1840年8月11日被推翻；其时君士坦丁堡个奥斯曼权势可望被打破。而且我相信，事实将会证明正是如此。”
“At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.
「正當所指定个辰光，土耳其藉着伊个使節，接受了歐羅巴列強聯盟个保護，從此將自身置於基督教列國个管轄之下。此一事件恰恰應驗了所預言个話。及至此事為人所知，許多人就深信米勒及伊个同工所採用个預言詮釋原則乃是正確个，並且復臨運動因此得着了奇妙个推動。學有專長、身居地位个人，也與米勒聯合，無論在宣講抑是出版伊个見解个事工上，攏同心協力；自1840年到1844年，這工作迅速擴展。」《善惡之爭》，334、335。
The first angel arrived announcing the opening of the judgment in 1798, but the message was premised on the validity of William Miller’s identification that a day in Bible prophecy represents a year. That principle was confirmed “on the 11th of August, 1840,” and the first message was empowered. With the failure of the prediction of Christ’s return in the biblical year of 1843, which extended into the year 1844, the second angel of Revelation chapter fourteen arrived. With the failure of the prediction in the spring of 1844, the Protestant churches rejected Miller’s rule of a day for a year, and became the daughters of Babylon. That message was thereafter empowered in the summer of 1844, when it was joined by the message of the Midnight Cry. With the fulfillment of the message of the Midnight Cry on October 22, 1844, the third angel arrived with his message.
头一位天使来到，宣告审判于1798年开起；然而，该信息乃建立于威廉·米勒所辨认之原则确实有效，即《圣经》预言中之一日代表一年。此原则于“1840年8月11日”得着证实，头一道信息便得着能力。及至基督复临之预言未在《圣经》之1843年应验，而延至1844年，《启示录》第十四章之第二位天使便来到。及至1844年春季该预言落空，新教诸教会弃绝了米勒“一日顶一年”之规则，遂成为巴比伦之众女。此后，该信息于1844年夏季得着能力，因有“半夜呼声”之信息与之联合。及至“半夜呼声”之信息于1844年10月22日应验，第三位天使便带着伊的信息来到。
Due to the disobedience of Laodicean Adventism in 1863, God’s people were assigned to repeat the history of ancient Israel’s wandering in the wilderness. The empowerment of the third message would wait until September 11, 2001. Each of the three messages arrive in history and are thereafter empowered.
因着老底嘉复临主义于一八六三年个悖逆，上帝个子民受派，要重演古以色列喺旷野漂流个历史。第三道信息个得着能力，一直要等到二〇〇一年九月十一日。此三道信息，各各先来到历史当中，随后才得着能力。
Jehoiakim and Cyrus represent the empowerment of the first angel, not its arrival. Though Jehoiakim was the first of the last three kings of Judah, and though he represents the first angel’s message, the prophetic characteristics that he, and also Cyrus, demonstrate that they are both symbols of the empowerment of the first angel, and not symbols of the arrival of the first angel. The arrival of the first message in the history of Jehoiakim was Manasseh, the first of the last seven kings of Judah.
約雅敬同古列所表象个，乃是頭一位天使個得勢，弗是伊个來到。雖然約雅敬是猶大末後三個王裡向頭一個，且伊也代表頭一位天使个信息，總是伊所顯明个預言性特徵，並古列所顯明个預言性特徵，一道證明伊兩個攏是頭一位天使得勢个表號，弗是頭一位天使來到个表號。頭一個信息在約雅敬歷史裡个來到，乃是瑪拿西；伊是猶大末後七個王裡向頭一個。
Seven kings preceded the complete and final destruction of Jerusalem. Those seven kings represent a progressive history, as was the history they typified from 1798 to 1844. The first angel arrived in 1798, and the third arrived on October 22, 1844. The history of 1798 to 1844, is the history of the first and second angels. The history of the third angel began in 1844. When Sister White identifies the symbolism of the seven thunders of Revelation chapter ten, she says the seven thunders represent the history of the first and second angels, but not the third angel.
耶路撒冷全然末后个毁灭之前，有七个王在先。迭七个王表明一个渐进个历史，正如伊拉所预表个历史，乃是自1798年到1844年。第一位天使于1798年来到，第三位于1844年10月22日来到。1798年到1844年个历史，就是第一位并第二位天使个历史。第三位天使个历史始于1844年。当怀姊妹指明《启示录》第十章七雷个表号辰光，伊讲七雷所表明个，是第一位并第二位天使个历史，弗是第三位天使。
“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.
「賜畀約翰个特別亮光，曾經喺七雷个發聲當中表明出來，乃是對將要喺第一位同第二位天使信息之下發生之事件个描繪。」《The Seventh-day Adventist Bible Commentary》，第7卷，971。
The history of the seven thunders of Revelation chapter ten, emphasize the history of the empowerment of the first angel on August 11, 1840 through to the great disappointment on October 22, 1844, but it none-the-less, includes the entire history of the first and second angels. The general application of the seven thunders is that it represents 1798 through to October 22, 1844. The history of the arrival of the first angel from 1798 to the great disappointment is the history of the first and second angels, and it is prophetically represented as seven thunders. The seven thunders were also typified by the last seven kings of Judah. The last three of those kings were not only identifying sequential kings, but together they are one symbol made up of a first, middle and last.
《启示录》第十章里向个七雷个历史，着重勒讲头一个天使自一八四〇年八月十一号得着权柄起，一直到一八四四年十月二十二号个大失望；不过，伊照旧包括头一个同第二个天使个全部历史。七雷个一般应用，乃是表明自一七九八年直到一八四四年十月二十二号。头一个天使到来个历史，自一七九八年到大失望，就是头一个同第二个天使个历史，并且勒预言里用七雷来表征。七雷也曾由犹大末后七个王来预表。其中末后三个王，弗但是顺序上所指认个三个王，而且合起来就是一个由头一个、中间一个同末后一个所组成个象征。
In the history of the three angels, the first message was empowered on August 11, 1840, and both Jehoiakim and Cyrus typified that event.
三位天使个历史里，头一道信息喺1840年8月11日得着能力；约雅敬搭居鲁士两位侪预表了该个事件。
We will continue to identify these most important truths in the next article.
阿拉将会勒下篇文章里继续辨明迭些顶要紧个真理。
“Strict integrity should be cherished by every student. Every mind should turn with reverent attention to the revealed word of God. Light and grace will be given to those who thus obey God. They will behold wondrous things out of his law. Great truths that have lain unheeded and unseen since the day of Pentecost, are to shine from God’s word in their native purity. To those who truly love God the Holy Spirit will reveal truths that have faded from the mind, and will also reveal truths that are entirely new. Those who eat the flesh and drink the blood of the Son of God will bring from the books of Daniel and Revelation truth that is inspired by the Holy Spirit. They will start into action forces that cannot be repressed. The lips of children will be opened to proclaim the mysteries that have been hidden from the minds of men. The Lord has chosen the foolish things of this world to confound the wise, and the weak things of the world to confound the mighty.
“逐个学生侪应当珍重严谨个正直。各人个心思总要怀仔敬畏个专注，转向上帝所启示个圣言。凡是恁般顺服上帝个人，必要蒙赐亮光搭恩典。伊拉要从伊个律法里向看见奇妙个事。自五旬节以来，有重大个真理一直被忽略、未曾看见，现今总要从上帝个圣言里，以伊本来个纯正光辉照耀出来。对真正爱上帝个人，圣灵要启示许多从人心思里渐渐淡忘个真理，也要启示全然新个真理。凡吃上帝儿子个肉、喝伊个血个人，要从《但以理书》搭《启示录》里提出由圣灵所默示个真理。伊拉要发动一种弗能压制个力量。小囡个嘴唇也要开起来，宣告许久向来隐藏在人心思之外个奥秘。主拣选了此世界愚拙个，为要叫智慧个人羞愧；也拣选了世界软弱个，为要叫强壮个人羞愧。
“The Bible should not be brought into our schools to be sandwiched in between infidelity. The Bible must be made the groundwork and subject-matter of education. It is true that we know much more of the word of the living God than we knew in the past, but there is still much more to be learned. It should be used as the word of the living God, and esteemed as first, and last, and best in everything. Then will be seen true spiritual growth. The students will develop healthy religious characters, because they eat the flesh and drink the blood of the Son of God. But unless watched and nurtured, the health of the soul decays. Keep in the channel of light. Study the Bible. Those who serve God faithfully will be blessed. He who permits no faithful work to go unrewarded will crown every act of loyalty and integrity with special tokens of his love and approbation.” Review and Herald, August 17, 1897.
“《圣经》弗应当拨拿到我伲个学校里去，夹勒不信仰当中。教育个根基搭内容，必须是《圣经》。诚然，我伲对永生上帝之道个认识，比起从前已经多得多；然而，还有更多个内容需要学习。《圣经》应当作为永生上帝个话来运用，并且勒一切事上，都当看重伊为首先、末后、并且最好。到辰光，就会看见真正属灵个长进。学生会养成健全个宗教品格，因为伊拉吃上帝儿子个肉，喝伊个血。但若无人看顾、培育，灵魂个健康就会衰败。要住勒光明个水道里。研究《圣经》。凡忠心事奉上帝个人，都会蒙福。那一位弗容许任何忠心个工作弗得赏赐个主，必以祂慈爱搭悦纳个特别凭据，为每一个忠诚搭正直个行为加上冠冕。”《Review and Herald》，1897年8月17日。