The theme in verses eleven and twelve is the rise and fall of the king of the south, as is the final rise and fall of the United States represented in the final president in verse two, as is the final earthly representative of the dragon power; the United Nation’s final rise and fall represented in verses three and four. Verses five through nine represent the history of the papal power from 538 unto 1798. 538 marks the empowerment of the papal power, 1798 marks the deadly wound of the papacy, and therefore verses five through nine represent the final rise and fall of the beast. Verse ten marks 1989 as the fall of the king of the south as represented in the former Soviet Union.
第十一、十二節个主題，係南方王个興起搭衰亡；正像第二節當中藉末後總統所表明个美國最後个興起搭衰亡，也正像龍權勢喺地上个末後代表；以及第三、四節所表明个聯合國最後个興起搭衰亡。第五節到第九節表明教皇權勢自538年直到1798年个歷史。538年標誌教皇權勢得著授權，1798年標誌教皇制度所受个致命傷，所以第五節到第九節表明獸最後个興起搭衰亡。第十節標誌1989年，作為南方王个衰亡，正如從前个蘇聯所表明个一樣。
“Every nation that has come upon the stage of action has been permitted to occupy its place on the earth, that it might be seen whether it would fulfill the purpose of ‘the Watcher and the Holy One.’ Prophecy has traced the rise and fall of the world’s great empires—Babylon, Medo-Persia, Greece, and Rome. With each of these, as with nations of less power, history repeated itself. Each had its period of test, each failed, its glory faded, its power departed, and its place was occupied by another. . . .
“凡是登上行动舞台个邦国，侪蒙允许占据伊拉地上个地位，为着显明伊是否会成就‘守望者同圣者’个旨意。预言已经勾画出世上诸大帝国个兴起同衰亡——巴比伦、玛代—波斯、希腊同罗马。对于此些帝国，正如对于势力较小个邦国一样，历史一再重演。各各有伊受试验个时期，各各失败；伊个荣耀衰残，伊个权势离去，而伊个地位就被别个所占据。……”
“From the rise and fall of nations as made plain in the pages of Holy Writ, they need to learn how worthless is mere outward and worldly glory. Babylon, with all its power and its magnificence, the like of which our world has never since beheld,—power and magnificence which to the people of that day seemed so stable and enduring,—how completely has it passed away! As ‘the flower of the grass’ it has perished. So perishes all that has not God for its foundation. Only that which is bound up with His purpose and expresses His character can endure. His principles are the only steadfast things our world knows.” Education, 177, 184.
「伊拉要从《圣经》篇页里所明白启示个列国兴衰之中，学晓得单单外面个、属世个荣耀是何等虚空无值。巴比伦，连同伊一切个权势搭伊个辉煌——阿拉个世界自从以后就再呒没看见过其样个权势搭辉煌——迭种权势搭辉煌，对当时个人看起来是介稳固、介长久；然而，伊已经何等彻底地过去了！正如“草上个花”一样，伊已经枯谢灭没。凡是弗以 神为根基个，也都是介样灭没。只有凡是联结于伊个旨意、并且表明伊个品格个，纔能够长存。伊个原则，是阿拉个世界所晓得个唯一坚定弗移个事物。」《教育论》，177，184。
Verses eleven and twelve identify the final rise and fall of the king of the south, as represented by Russia. Verses thirteen through fifteen identify the final rise and fall of the United States. The entire prophetic narrative of chapter eleven is built upon the structure of the rise and fall of kingdoms. The student of prophecy must consider this fact if he is to have any possibility of rightly dividing the prophetic message of chapter eleven.
第十一、十二節指出南方王末後一趟興起搭垮落，伊是由俄羅斯來代表。第十三到第十五節指出美利堅合眾國末後一趟興起搭垮落。第十一章預言個全部敘事，攏是建立勒列國興起搭垮落個結構之上。若是預言個學習者想要有一點可能性，會當正確分辨第十一章個預言信息，伊就必須思想到迭隻事實。
The foundational perspective of Daniel chapter eleven is that it consists of repeated illustrations of the rise and fall of kingdoms. When Sister White stated, “So perished the Medo-Persian kingdom, and the kingdoms of Grecia and Rome,” she is identifying “Grecia” as the dragon, “Rome” as the beast and “Medo-Persia” as the false prophet. She is identifying the final rise and fall of the final earthly kingdom which consists of the dragon, the beast and the false prophet who begin their rise at the Sunday law and lead the world to Armageddon in fulfillment of Revelation 16:12–21. She is directing God’s people to “the rise and fall of nations as made plain in the pages of Holy Writ” as the perspective to employ in order “to learn how worthless is mere outward and worldly glory.”
《但以理書》第十一章个根本視角，乃是：伊包含咾一再重複个圖解，表明諸國度个興起搭沒落。懷愛倫姊妹講：「瑪代波斯國，並希臘搭羅馬諸國，也就恁般滅亡了，」伊乃是認定「希臘」為龍，「羅馬」為獸，而「瑪代波斯」為假先知。伊所指認个，乃是末後地上最終國度个最後興起搭最後傾覆；此國度由龍、獸、搭假先知所構成，伊拉个興起開始於星期日法令之時，並照《啟示錄》16:12–21 所預言，領全世界到哈米吉多頓。伊是在引導上帝个子民，以「聖經頁中所明明顯示个列國興亡」作為所當採用个視角，好叫伊拉「曉得單單外表搭屬世个榮華是何等虛空無值。」
The reason we need “to learn how worthless is mere outward and worldly glory,” is to further understand that everything perishes “that has not God for its foundation.” It is therefore a life-or-death proposition to have God or not to have God as your foundation. From that point in the development of the thought Sister White then defines what it means to have God as your foundation when she states, “Only that which is bound up with His purpose and expresses His character can endure.” She has just explained that everything not on God’s foundation perishes, and that a two-fold qualifier of what is built upon the foundation is whether a thing is “bound up with His purposes,” and that which “expresses His character.” His character is His foundation.
阿拉需要“学会外面个并属世个荣耀是何等虚空无价值”，个缘故，是为着进一步明白：凡“勿以上帝为其根基”个一切，终归朽坏。所以，以上帝为侬个根基，抑或勿以上帝为侬个根基，实在是生死攸关个事体。思想发展到此一点，怀爱伦姊妹接下来便界定何谓以上帝为侬个根基；伊讲：“惟有与伊个旨意相联结，并彰显伊品格个，方能长存。”伊刚刚已经说明，凡勿立于上帝根基之上个一切都要朽坏；而对于建造于此根基之上个事物，有两个条件：一样是此物“与伊个旨意相联结”，一样是此物“彰显伊个品格”。伊个品格就是伊个根基。
Then in the closing sentence of the paragraph she states that “His principles are the only steadfast things our world knows.” God’s character is His principles, and His principles express His character. It is a life-or-death proposition on how mankind relates to God as the foundation of all things. I contend that the foundational structure of Daniel chapter eleven is built upon the narrative of the rise and fall of kingdoms. There is a passage where inspiration informs us of a correct type of study.
随后，她在该段末了一句写道：“伊个原则，乃是阿拉这个世界所晓得个唯一坚定勿移个事体。” 上帝个品格，就是伊个原则；伊个原则，也表明伊个品格。人类究竟用何等样个关系来对待上帝，作为万有个根基，这乃是关乎生死个命题。我主张，《但以理书》第十一章个基础结构，乃是建立勒诸国兴起与倾覆个叙事之上。有一段经文，灵感向阿拉指明一种正确个研读方式。
“There is a study of history that is not to be condemned. Sacred history was one of the studies in the schools of the prophets. In the record of His dealings with the nations were traced the footsteps of Jehovah. So today we are to consider the dealings of God with the nations of the earth. We are to see in history the fulfillment of prophecy, to study the workings of Providence in the great reformatory movements, and to understand the progress of events in the marshaling of the nations for the final conflict of the great controversy.” The Ministry of Healing, 441.
“有一种对历史个研究，勿应当受责难。圣史原是先知学校里向个课程之一。㑚伊待列国个作为个记载里，追寻着耶和华个脚踪。故此，到如今阿拉也应当考察上帝待地上万国个作为。阿拉应当从历史当中看见预言个应验，研究护理之工在重大改革运动里个运行，并且明白诸般事件个推进，如何在调集列国，以备大斗争最后个冲突。”《服务真诠》，441页。
A sanctified study of history is identified as studying God’s dealing with the nations of the earth and also in God’s providential leading of His reformatory movements, thus a sanctified history includes an external and internal line of study. The purpose of employing history in confirming God’s prophetic Word is to use that prophetic history in order to “understand the progress of events in the marshaling of the nations for the final conflict of the great controversy.” The previous paragraph from Sister White was taken from a very enlightened explanation of the necessity of building a prophetic model of sacred history which is based upon the foundational structure represented in the “rise and fall” of kingdoms.
一種成聖个歷史研究，乃是查考上帝對地上列國个作為，也查考上帝攝理中對伊改革運動个引導；故此，成聖个歷史包含一條外在線並一條內在線个研究。運用歷史來印證上帝預言之道个目的，乃是藉着該預言性个歷史，好叫人「明白大爭戰最後衝突之中，列國受召集排列時，事件進展个過程。」前一段懷愛倫姊妹个話，乃是出自一段極其明亮个闡釋，說明建立神聖歷史預言模型个必要；此模型乃是建立在由諸國「興起與傾覆」所表明个根基結構之上。
“As a preparation for Christian work, many think it essential to acquire an extensive knowledge of historical and theological writings. They suppose that this knowledge will be an aid to them in teaching the gospel. But their laborious study of the opinions of men tends to the enfeebling of their ministry, rather than to its strengthening. As I see libraries filled with ponderous volumes of historical and theological lore, I think, Why spend money for that which is not bread? The sixth chapter of John tells us more than can be found in such works. Christ says: ‘I am the Bread of Life: he that cometh to Me shall never hunger; and he that believeth on Me shall never thirst.’ ‘I am the living Bread which came down from heaven: if any man eat of this Bread, he shall live forever.’ ‘He that believeth on Me hath everlasting life.’ ‘The words that I speak unto you, they are spirit, and they are life.’ John 6:35, 51, 47, 63.
“作為基督教事工个預備，許多人想，廣泛獲得歷史同神學著作个知識，乃是必要个。伊拉以為，遮種知識會幫助伊拉傳講福音。毋過，伊拉辛苦研讀人个意見，所造成个，常常是削弱伊拉个服事，弗是加強伊个力量。我看見圖書館裡向，擺滿了厚重个歷史同神學學問个巨冊辰光，我就想：為啥花鈔票去買那弗是餅个物事？約翰福音第六章對我伲講个，比遮種著作裡向所尋得个還要多。基督講：『我就是生命个餅；到我這裡來个，必永弗餓；信我个，必永弗渴。』『我就是從天上降落來个活餅；若有人喫了遮餅，就必永遠活著。』『信我个，就有永生。』『我對儂拉所講个話，就是靈，就是生命。』約翰福音 6:35, 51, 47, 63。”
“There is a study of history that is not to be condemned. Sacred history was one of the studies in the schools of the prophets. In the record of His dealings with the nations were traced the footsteps of Jehovah. So today we are to consider the dealings of God with the nations of the earth. We are to see in history the fulfillment of prophecy, to study the workings of Providence in the great reformatory movements, and to understand the progress of events in the marshaling of the nations for the final conflict of the great controversy.
“有一种历史个研究弗应当受谴责。圣史原是先知学校里个课程之一。在记载伊同列国来往作为个文字里，耶和华个脚踪被描摹出来。照今朝，阿拉也应当思想上帝同地上列国个作为。阿拉应当在历史当中看见预言个应验，研究天意在各大改革运动当中个运行，并且明白，在大争战末后冲突个预备调度之中，诸国事件推进个过程。”
“Such study will give broad, comprehensive views of life. It will help us to understand something of its relations and dependencies, how wonderfully we are bound together in the great brotherhood of society and nations, and to how great an extent the oppression and degradation of one member means loss to all.
「迭能个研究，會賜畀人對人生个廣闊而周全个眼光。伊會幫助阿拉略略明白人生各樣關係搭依存，明白阿拉係社會搭列國个大同胞團契當中，互相關聯，奇妙相繫；也明白壓迫搭貶抑一個肢體，到仔偌大个地步，就意味住全體个損失。
“But history, as commonly studied, is concerned with man’s achievements, his victories in battle, his success in attaining power and greatness. God’s agency in the affairs of men is lost sight of. Few study the working out of His purpose in the rise and fall of nations.
「弗過，照常人所研讀个歷史，大抵關切个是人个成就、伊喺戰場浪向个得勝，以及伊喺獲致權勢搭偉大个成功。上帝喺人類事務當中个作為，卻往往畀人忽略。真个去研究伊个旨意點樣喺列國个興衰之中逐步實現个人，實在無幾個。」
“And, to a great degree, theology, as studied and taught, is but a record of human speculation, serving only to ‘darken counsel by words without knowledge.’ Too often the motive in accumulating these many books is not so much a desire to obtain food for mind and soul, as it is an ambition to become acquainted with philosophers and theologians, a desire to present Christianity to the people in learned terms and propositions.
「並且，喺相當大个程度浪，神學——照伊所研究並所教授个樣式——只不過是人類臆測个記錄，單單服事於『以無知識个言語使謀略變爲昏暗』。積聚如此眾多書冊个動機，往往弗是爲着要得着心思搭靈魂个糧食，倒是爲着一種野心，要去熟識哲學家搭神學家；也是爲着一種欲望，要用學究式个名辭搭命題，將基督教陳述俾眾人。」
“Not all the books written can serve the purpose of a holy life. ‘Learn of Me’, said the Great Teacher, ‘take My yoke upon you,’ ‘learn My meekness and lowliness.’ Your intellectual pride will not aid you in communicating with souls that are perishing for want of the bread of life. In your study of these books you are allowing them to take the place of the practical lessons you should be learning from Christ. With the results of this study the people are not fed. Very little of the research which is so wearying to the mind furnishes that which will help one to be a successful laborer for souls.
“弗是所有所写个书册侪能够达到圣洁生活个宗旨。‘向我学，’大教师讲，‘背起我个轭来，’‘学我个温柔搭谦卑。’侬智识上个骄傲，对侬搭那些因缺少生命之粮而将近灭亡个灵魂交通，并无帮助。侬研究这些书辰光，正容让伊拉代替侬本该从基督所学个实际功课。由这种研究所得个结果，百姓并呒没得着喂养。那等使心思极其困乏个考究，极少能够供应人所需要个，叫伊成为一个在救灵工作上成功个工人。
“The Saviour came ‘to preach the gospel to the poor.’ Luke 4:18. In His teaching He used the simplest terms and the plainest symbols. And it is said that ‘the common people heard Him gladly.’ Mark 12:37. Those who are seeking to do His work for this time need a deeper insight into the lessons He has given.
「救主來，係爲着『傳福音畀窮人』。」路加福音 4:18。伊喺施教个辰光，用个係頂簡單个言辭，搭最明白个象徵。經上還講：『眾百姓都歡喜聽伊。』馬可福音 12:37。凡是喺今時尋求做伊工作个人，需要對伊所賜个教訓有更加深个領會。
“The words of the living God are the highest of all education. Those who minister to the people need to eat of the bread of life. This will give them spiritual strength; then they will be prepared to minister to all classes of people.” The Ministry of Healing, 441–443.
“永活上帝个言语，是一切教育当中顶高个。凡服事人民个人，需要吃生命个粮。此会赐拨伊拉属灵个气力；然后，伊拉就会预备好，去服事各等各样个人。”《服务真诠》，441–443。
Sister White further defines that recognizing the outworking of God’s power in setting up kings and removing kings based upon the king’s choices is the true philosophy of historical study.
怀爱伦姊妹进一步指明：认得上帝个权能怎样照着君王自家个拣选、或立君王、或废君王，这才是历史研究个真正哲理。
“In the history of nations the student of God’s word may behold the literal fulfillment of divine prophecy. Babylon, shattered and broken at last, passed away because in prosperity its rulers had regarded themselves as independent of God, and had ascribed the glory of their kingdom to human achievement. The Medo-Persian realm was visited by the wrath of Heaven because in it God’s law had been trampled underfoot. The fear of the Lord had found no place in the hearts of the vast majority of the people. Wickedness, blasphemy, and corruption prevailed. The kingdoms that followed were even more base and corrupt; and these sank lower and still lower in the scale of moral worth.
“㗎列邦个历史里，研究上帝圣言个人，会看着神圣预言按字面个应验。巴比伦到末后破碎崩裂，归于消逝；因为伊强盛个辰光，伊个统治者把自家看作弗受上帝节制，且将伊国度个荣耀归诸人力个成就。玛代—波斯个邦国遭着天上个忿怒临到，因为㗎其中，上帝个律法受着践踏。敬畏主，㗎绝大多数百姓个心里并无立足之地。邪恶、亵渎、败坏盛行。后头相继而起个诸国，比起先前更加卑下、更加败坏；而伊拉㗎道德价值个等级上，一直沉沦，越坠越低。”
“The power exercised by every ruler on the earth is Heaven-imparted; and upon his use of the power thus bestowed, his success depends. To each the word of the divine Watcher is, ‘I girded thee, though thou hast not known Me.’ Isaiah 45:5. And to each the words spoken to Nebuchadnezzar of old are the lesson of life: ‘Break off thy sins by righteousness, and thine iniquities by showing mercy to the poor: if it may be a lengthening of thy tranquillity.’ Daniel 4:27.
「地上各樣掌權者所運用个權柄，皆係天所賦予；而伊成功與否，乃在乎伊怎樣運用此所賜个權柄。對每一個人，神聖守望者个話語乃是：『我曾給儂束腰，雖然儂弗認得我。』以賽亞書 45:5。對每一個人，古時對尼布甲尼撒所講个話，也都是人生个教訓：『儂當以公義斷絕儂个罪，以憐憫窮人除掉儂个罪孽；或者儂个平安可以延長。』但以理書 4:27。」
“To understand these things,—to understand that ‘righteousness exalteth a nation;’ that ‘the throne is established by righteousness,’ and ‘upholden by mercy;’ to recognize the outworking of these principles in the manifestation of His power who ‘removeth kings, and setteth up kings,’—this is to understand the philosophy of history. Proverbs 14:34; 16:12; 20:28; Daniel 2:21.
欲明白迭眼事——明白「公义使一国高举」；明白「宝座藉公义得以坚立」，亦「靠怜悯得以扶持」；认出迭些原则怎样显明于彼位「废王、立王」者权能个运行——迭就是明白历史个哲理。箴言 14:34；16:12；20:28；但以理书 2:21。
“In the word of God only is this clearly set forth. Here it is shown that the strength of nations, as of individuals, is not found in the opportunities or facilities that appear to make them invincible; it is not found in their boasted greatness. It is measured by the fidelity with which they fulfill God’s purpose.” Prophets and Kings, 501, 502.
「獨有佇上帝个話語裡，呢層意思才講得分明。佇此顯明，列國个力量，親像個人个力量一樣，勿是建基佇那些看起來會叫伊拉無敵个機會抑是便利條件；也勿是建基佇伊拉所誇口个偉大。衡量伊拉个尺度，乃是看伊拉用何等忠信來成全上帝个旨意。」《先知與君王》，501, 502。
The theme in verses eleven and twelve is the rise and fall of the king of the south, but more importantly the verses mark the sealing of the one hundred and forty-four thousand, and the second of three tests that began at the time of the end in 1989 as represented in verse ten.
十一、十二兩節个主題，係南方王个興起搭落敗；毋過，更要緊个係，呢兩節標明咾十四萬四千人个受印，也標明咾三重試驗裡向、自一九八九年末時開始（如第十節所表明）个第二重試驗。
That sealing is represented by Daniel in the lion’s den, the three worthies in the fiery furnace, Daniel and the three worthies praying to understand Nebuchadnezzar’s dream of the image of beasts in chapter two, Daniel praying the Leviticus twenty-six prayer in chapter nine, the wise who understand the increase of knowledge, Joshua having his sin removed in Zechariah chapter three, Zerubbabel in chapter four, Joseph becoming the second ruler in Egypt, the disciples in the upper room for ten days in advance of Pentecost, the Millerites at the Exeter camp meeting, Lazarus leading the procession at the Triumphal Entry, and the one hundred and forty-four thousand in Revelation chapter seven.
个封印，表号着但以理落勒狮子坑里、三个忠贞个义人落勒火炉里、但以理搭三个义人祈祷，要明白尼布甲尼撒关于第二章兽像之梦、但以理落勒第九章祈祷利未记二十六章个祷告、明哲个义人明白知识个增多、约书亚勒撒迦利亚第三章里罪孽得着除去、所罗巴伯勒第四章里、约瑟做了埃及个第二掌权者、门徒勒五旬节以前十日聚勒楼房里、米勒派勒埃克塞特营会里、拉撒路勒荣耀进城时引领行列，以及启示录第七章里个十四万四千人。
Verse eleven arrived in 2014 at the outset of the Ukrainian war and in July of 2023 the visual test, where God’s people are “made white” began. The fifth line in chapter eleven is verses thirteen through fifteen.
第十一節於二〇一四年烏克蘭戰爭伊始之際來到；至二〇二三年七月，視覺的試驗開始了，於此，上帝的子民「被潔白」。第十一章中的第五條線，乃是第十三至第十五節。
Fifth Line Overview
第五條槪述
For the king of the north shall return, and shall set forth a multitude greater than the former, and shall certainly come after certain years with a great army and with much riches. And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. So the king of the north shall come, and cast up a mount, and take the most fenced cities: and the arms of the south shall not withstand, neither his chosen people, neither shall there be any strength to withstand. Daniel 11:13–15.
因為北方個王必要再來，佢要領出比先前還要大個群眾；隔了幾年之後，佢一定要帶著大軍同許多資財來到。到嗰些辰光，必有許多人起來攻擊南方個王；儂民中間強暴個人也要自高自大，為要應驗這異象；總歸佢拉必要傾倒。故此北方個王必來，築起土壘，攻取最堅固個城邑；南方個武力站立勿牢，佢所揀選個民也站立勿牢，並且全無力量可以抵擋。Daniel 11:13–15.
These verses were fulfilled in 200 BC and they identify the Battle of Panium, which includes the opposing kings and their alliances, and the verses are also the point in history where pagan Rome first asserted itself into the history of Daniel eleven. The verses include the final rise and fall of the sixth kingdom of Bible prophecy, but also the biblical history of Christ visiting Caesarea Philippi, where Peter locates the sealing of the one hundred and forty-four thousand. This history typifies the sealing of the one hundred and forty-four thousand with the arrival of the third of the three tests of chapter twelve consisting of being “purified, made white and tried.”
迭些经文应验于公元前二百年，所指认个就是帕尼乌姆之战，其中包括相敌个诸王并伊拉个联盟；并且，迭些经文也就是历史上异教罗马头一回插入《但以理书》第十一章历史个节点。迭些经文既包括《圣经》预言之中第六个国度最后个兴起搭败落，也包括基督访问该撒利亚腓立比个《圣经》历史；在该处，彼得指出一十四万四千人受印个封固。迭段历史预表一十四万四千人受印，其时第三个试验来到；迭第三个试验属于第十二章所讲三个试验之一，乃是“被洁净，成为雪白，且受熬炼”。
These three verses lead to verse sixteen where the Sunday law in the United States is represented. When the Exeter camp meeting ended on August 17, 1844 the wise virgins carried the message of the Midnight Cry across the eastern seaboard of the United States in sixty-six days. There is a period when all the virgins awake and one class has no oil, and everything which that identifies. When Simon Barjona’s name was changed to Peter the sealing of the one hundred and forty-four thousand is marked. From that point onward Jesus began to teach the disciples about the events connected with the cross.
迭三节经文引到第十六节，按照美国主日法个预表来显明。1844年8月17日，Exeter 营会终了之后，聪明个童女用六十六日，将“半夜呼声”个信息传遍美国东部海岸一带。其间有一段时期，众童女都醒转，而有一班却无油；凡属此种情形所指明个一切，也都包括在内。当西门·巴约拿个名改作彼得个辰光，一十四万四千人受印个事就被标明了。自迭一点起，耶稣便开始教训门徒，讲论同十字架相关联个诸般事件。
The cross is a symbol of the close of probation and William Miller, who had been typified by John the Baptist, who had in turn been typified by Elijah was raised up to present the “events connected with the close of probation” as did both John the Baptist and Elijah. John said it this way.
十字架乃係恩典時期結束个象徵；威廉·米勒——彼曾預表爲施洗約翰，而施洗約翰又曾預表爲以利亞——受興起，爲要宣講「與恩典時期結束有關个事件」，正如施洗約翰同以利亞兩者所行个一樣。約翰是按仔恁樣講个。
But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? Matthew 3:7.
只是伊看見許多法利賽人搭撒都該人來到伊施洗个所在，就對伊拉講：「毒蛇个種類啊，啥人警告儂拉逃避將要來个忿怒呢？」馬太福音 3:7。
Elijah said it this way.
以利亞是箇樣講个。
And Ahab made a grove; and Ahab did more to provoke the Lord God of Israel to anger than all the kings of Israel that were before him. In his days did Hiel the Bethelite build Jericho: he laid the foundation thereof in Abiram his firstborn, and set up the gates thereof in his youngest son Segub, according to the word of the Lord, which he spake by Joshua the son of Nun. And Elijah the Tishbite, who was of the inhabitants of Gilead, said unto Ahab, As the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word. 1 Kings 16:33–17:1.
亞哈又造亞舍拉；亞哈惹動以色列上帝耶和華發怒，比伊以前一切以色列諸王更加厲害。當伊在位个辰光，伯特利人希伊勒重建耶利哥：伊立根基个辰光，喪了長子亞比蘭；安城門个辰光，喪了幼子西割，正照耶和華藉嫩个兒子約書亞所講个話。基列寄居个提斯比人以利亞對亞哈講：「我所侍立个永生耶和華——以色列个上帝起誓，這幾年若弗照我个話，就必無露水，也無雨。」列王紀上 16:33–17:1
Speaking of William Miller’s work as a modern reformer Sister White stated:
论到威廉·米勒身为近代改革者个工夫，怀爱伦姊妹曾讲：
“It was needful that men should be awakened to their danger; that they should be roused to prepare for the solemn events connected with the close of probation.” The Great Controversy, 310.
「人有必要畀伊拉儆醒，自家晓得所处个危险；也有必要畀伊拉奋发起来，为着同恩典时期结束相连个严肃事件做好准备。」《善恶之争》，310。
The last six verses of Daniel eleven represent the “events connected with the close of probation.” Those events were unsealed at the time of the end in 1989, and they were clearly revealed.
《但以理書》第十一章末六節，係代表「同恩典時期結束有關个事件」。該些事件喺1989年末時辰得着開封，並且已經清清爽爽咁顯明出來。
“Before His crucifixion the Saviour explained to His disciples that He was to be put to death and to rise again from the tomb, and angels were present to impress His words on minds and hearts. But the disciples were looking for temporal deliverance from the Roman yoke, and they could not tolerate the thought that He in whom all their hopes centered should suffer an ignominious death. The words which they needed to remember were banished from their minds; and when the time of trial came, it found them unprepared. The death of Jesus as fully destroyed their hopes as if He had not forewarned them. So in the prophecies the future is opened before us as plainly as it was opened to the disciples by the words of Christ. The events connected with the close of probation and the work of preparation for the time of trouble, are clearly presented. But multitudes have no more understanding of these important truths than if they had never been revealed. Satan watches to catch away every impression that would make them wise unto salvation, and the time of trouble will find them unready.” The Great Controversy, 595.
「喺伊受釘十字架以前，救主曾對伊个門徒講明：伊將要被處死，並且要從墳墓裡復活；又有天使在場，欲將伊个話深深印勒人个心思搭心裡。毋過，門徒所仰望个，乃是脫離羅馬軛下个現世拯救；佢拉無法容受个念頭，就是那一位承載了佢拉一切盼望个主，竟要受著羞辱个死。佢拉所需要記牢个話，反倒從佢拉个心思裡被驅逐出去；及至試煉个時辰來到，就顯出佢拉全無預備。耶穌个死，對佢拉个盼望个摧毀，是恁般徹底，就像伊從來無曾預先警告過佢拉一樣。 恁樣，喺預言之中，將來个事也明明白白地向我拉展開，正如基督藉著伊个話向門徒所啟示个一樣。關乎恩典時期終結个事，以及為患難時辰所作个預備工作，都已清清楚楚地擺勒人个面前。毋過，千千萬萬个人對此等要緊真理个領會，並無比從來無曾啟示過更深。撒但時時伺察，欲奪去一切能使佢拉因得救而有智慧个感動；到患難个時辰來到，佢拉就要顯出無所預備。」《善惡之爭》，595。
It was at Caesarea Philippi, which is Panium, which is verses thirteen through fifteen that Christ began to teach His disciples about the cross, thus typifying the history of the Exeter camp meeting until October 22, 1844. At the beginning of the reformatory movement of the one hundred and forty-four thousand the “events connected with the close of probation” were unsealed and at the end of the movement of the one hundred and forty-four thousand the “events connected with the close of probation” are unsealed within the hidden history of verse forty.
正是在該撒利亞腓立比，就是 Panium，也就是第十三節到第十五節，基督開始將十字架的道理教訓伊個門徒；因此，這預表了直到 1844 年 10 月 22 日个 Exeter 營會歷史。在十四萬四千人改革運動个起頭，「同恩典時期結束有關个事件」得著開封；而在十四萬四千人運動个末了，「同恩典時期結束有關个事件」就在第四十節所隱藏个歷史當中被開封。
“Today, in the spirit and power of Elias and of John the Baptist, messengers of God’s appointment are calling the attention of a judgment-bound world to the solemn events soon to take place in connection with the closing hours of probation and the appearance of Christ Jesus as King of kings and Lord of lords.” Prophets and Kings, 715, 716.
“今朝，喺以利亞佮施洗約翰个靈佮權能裡向，奉上帝所設立个使者，正喺召一個註定愛受審判个世界來注意：恩典時期欲收煞个末了辰光所相關、並基督耶穌以萬王之王、萬主之主顯現个嚴肅事件，毋久就愛發生。”《先知與君王》，715、716。
The “events connected with the close of probation” are the events that are unsealed in the hidden history of verse forty. In Zechariah chapter three the final scenes of the investigative judgment are illustrated. Inspiration combines Zechariah’s testimony with those who are sealed in Ezekiel chapter nine.
「恩典時期結束相連个諸般事件」，就是第四十節隱藏歷史裡所開封个事件。喺撒迦利亞書第三章，查案審判末後个景象得着表明。默示將撒迦利亞个見證，佮以西結書第九章裡受印个人連結起來。
“The people of God are sighing and crying for the abominations done in the land. With tears they warn the wicked of their danger in trampling upon the divine law, and with unutterable sorrow they humble themselves before the Lord on account of their own transgressions. The wicked mock their sorrow, ridicule their solemn appeals, and sneer at what they term their weakness. But the anguish and humiliation of God’s people is unmistakable evidence that they are regaining the strength and nobility of character lost in consequence of sin. It is because they are drawing nearer to Christ, and their eyes are fixed upon His perfect purity, that they so clearly discern the exceeding sinfulness of sin. Their contrition and self-abasement are infinitely more acceptable in the sight of God than is the self-sufficient, haughty spirit of those who see no cause to lament, who scorn the humility of Christ, and who claim perfection while transgressing God’s holy law. Meekness and lowliness of heart are the conditions for strength and victory. The crown of glory awaits those who bow at the foot of the cross. Blessed are these mourners, for they shall be comforted.
上帝个子民为着此地所行个可憎之事在叹息、在哀哭。伊拉噙着眼泪，警戒恶人，叫伊拉晓得践踏上帝律法个危险；又为着自家个过犯，以说勿出口个忧伤，在主面前自卑。恶人讥笑伊拉个忧伤，戏弄伊拉郑重个劝戒，又讪笑伊拉所称为软弱个光景。然而，上帝子民个痛苦与自卑，乃是一个分明勿误个凭据，显明伊拉正在重新得着因罪所失落个力量搭品格个高贵。正因为伊拉越发亲近基督，眼目定睛在伊个完全圣洁之上，所以伊拉才会恁般清清爽爽看出罪个极重邪恶。伊拉个痛悔搭自卑，在上帝眼中，远比仔些自满、自高自大之人个灵更为蒙悦纳；因为仔些人看勿出有啥个缘故该当悲叹，藐视基督个谦卑，并且一面违背上帝神圣个律法，一面还自称完全。温柔搭心里谦卑，是得着力量搭胜利个条件。荣耀个冠冕正等待仔些俯伏在十字架脚前个人。有福个是仔些哀恸个人，因为伊拉必要得着安慰。
“The faithful, praying ones are, as it were, shut in with God. They themselves know not how securely they are shielded. Urged on by Satan, the rulers of this world are seeking to destroy them; but could their eyes be opened, as were the eyes of Elisha’s servant at Dothan, they would see the angels of God encamped about them, by their brightness and glory holding in check the hosts of darkness.
“忠信个祈祷者，仿佛是关勒上帝里向。伊拉自家并弗晓得自家得着了何等稳妥个护庇。受撒但催逼，这个世界个掌权者正在寻求要毁灭伊拉；但是假使伊拉个眼睛得开，像以利沙个仆人勒多坍所开个眼睛一样，伊拉就会看见上帝个天使扎营勒伊拉四围，用伊拉个光辉搭荣耀遏止黑暗个军兵。”
“As the people of God afflict their souls before Him, pleading for purity of heart, the command is given, ‘Take away the filthy garments’ from them, and the encouraging words are spoken, ‘Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment.’ The spotless robe of Christ’s righteousness is placed upon the tried, tempted, yet faithful children of God. The despised remnant are clothed in glorious apparel, nevermore to be defiled by the corruptions of the world. Their names are retained in the Lamb’s book of life, enrolled among the faithful of all ages. They have resisted the wiles of the deceiver; they have not been turned from their loyalty by the dragon’s roar. Now they are eternally secure from the tempter’s devices. Their sins are transferred to the originator of sin. And the remnant are not only pardoned and accepted, but honored. ‘A fair miter’ is set upon their heads. They are to be as kings and priests unto God. While Satan was urging his accusations and seeking to destroy this company, holy angels, unseen, were passing to and fro, placing upon them the seal of the living God. These are they that stand upon Mount Zion with the Lamb, having the Father’s name written in their foreheads. They sing the new song before the throne, that song which no man can learn save the hundred and forty and four thousand, which were redeemed from the earth. ‘These are they which follow the Lamb whithersoever He goeth. These were redeemed from among men, being the first fruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God.’”
“当上帝个子民在伊面前叫自家个心灵受苦，恳求心得洁净个辰光，命令就发出来：‘脱去伊拉个污秽衣裳；’又有安慰个话讲出来：‘看哪，我使侬个罪孽离开侬，我也要给侬穿上华美个衣裳。’基督公义个无玷污长袍，就披戴勒上帝受过试炼、受过引诱、却仍旧忠信个儿女身上。受藐视个余民穿上荣耀个衣服，再也勿会被世界个败坏所玷污。伊拉个名字存留勒羔羊个生命册上，登记勒历代忠信者当中。伊拉抵挡了迷惑者个诡计；伊拉并呒没因龙个吼叫就离弃忠诚。现在伊拉永永远远脱离了试探者个机关。伊拉个罪转归到罪恶个创始者身上。余民弗但是得赦免、得悦纳，并且还得尊荣。‘华美个冠冕’戴勒伊拉个头上。伊拉要归于上帝，成为君王、成为祭司。当撒但催逼控告、设法要毁灭这一班人个辰光，圣天使虽然看勿见，却来来往往，拿永生上帝个印印勒伊拉身上。此地一班人，就是同羔羊立勒锡安山上个，额上写着父个名。伊拉在宝座前唱新歌；这一首歌，除开从地上赎回来个十四万四千人以外，呒没一个人学得会。‘这一班人就是无论羔羊往何处去，伊拉总是跟随伊个。这一班人是从人间赎出来个，做归于上帝并归于羔羊个初熟果子。伊拉口中查勿出诡诈；因为伊拉在上帝宝座前是无有瑕疵个。’”
“Now is reached the complete fulfillment of those words of the Angel: ‘Hear now, O Joshua the high priest, thou, and thy fellows that sit before thee: for they are men wondered at: for, behold, I will bring forth My servant the Branch.’ Christ is revealed as the Redeemer and Deliverer of His people. Now indeed are the remnant ‘men wondered at,’ as the tears and humiliation of their pilgrimage give place to joy and honor in the presence of God and the Lamb. ‘In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even everyone that is written among the living in Jerusalem.”’ Testimonies, volume 5, 474–476.
“到此，天使个该些话语便完全应验了：‘大祭司约书亚啊，现在侬当听，连坐勒侬面前个同伴也当听；因为伊拉是叫人惊异个人；因为看哪，我要使我个仆人，大卫个苗裔，发出来。’基督显明为伊子民个救赎主搭拯救者。到今朝，余剩个人实在是‘叫人惊异个人’，因为伊拉朝圣旅途里个眼泪搭卑辱，已经让位拨天主搭羔羊面前个喜乐搭尊荣。‘到该日，耶和华个苗裔必华美尊荣，地个出产必为以色列逃脱个人显为佳美丰盛。将来，留勒锡安个，存留勒耶路撒冷个，必称为圣；就是凡记勒耶路撒冷活人册上个人。’”《证言》卷五，474–476。
The one hundred and forty-four thousand in the book of Revelation are Ezekiel’s group that are “sealed” as they “sigh and cry” for the abominations that are in the land. They are sealed when they are given the garment of Christ’s righteousness and the fair miter which represents Peter’s “kings and priests,” who were not the people of God, but have now become the people of God.
《启示录》里向一十四万四千人，伊拉就是以西结书里向一班“受印记”个人；因为伊拉为着此地向一切可憎之事“叹息哀哭”。当伊拉受赐基督公义向衣袍，并那顶华美向冠冕辰光，伊拉就受了印记；该冠冕表明彼得所讲向“君王同祭司”——从前勿是上帝向子民，而今却已成为上帝向子民。
But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul; Having your conversation honest among the Gentiles: that, whereas they speak against you as evildoers, they may by your good works, which they shall behold, glorify God in the day of visitation. 1 Peter 2:9–12.
然则，恁是蒙拣选之一代，是君王个祭司职分，是圣洁个国民，是属上帝个子民；为着要宣扬召恁出黑暗、入伊奇妙光明者个美德。恁从前勿曾成其为子民，如今却是上帝个子民；从前勿曾蒙怜悯，如今却蒙了怜悯。亲爱个众人哪，我劝恁，恁既是客旅，是寄居个，就当禁戒肉体个私欲；此等私欲是同灵魂交战个。恁在外邦人中间个行为，总要端正；叫伊拉虽诬赖恁是作恶个，却因看见恁个善行，在鉴察个日子归荣耀拨上帝。彼得前书 2:9–12。
Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine: And ye shall be unto me a kingdom of priests, and an holy nation. These are the words which thou shalt speak unto the children of Israel. Exodus 19:5, 6.
现在所以，若是恁确实听从我个声音，遵守我个约，恁就要在万民之上做我个珍宝；因为全地都是我个。恁要归我做祭司个国度，圣洁个国民。这就是侬要对以色列子民所讲个话。出埃及记 19:5, 6。
“In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed. ‘In that day I will make a covenant for them with the beasts of the field, and with the fowls of heaven, and with the creeping things of the ground: and I will break the bow and the sword and the battle out of the earth, and I will make them to lie down safely. And I will betroth thee unto me forever; yea, I will betroth thee unto me in righteousness, and in judgment, and in loving-kindness, and in mercies. I will even betroth thee unto me in faithfulness; and thou shalt know the Lord.’
「佇箇地球歷史个末後辰光， 神同伊啲守誡命个百姓所立个約，將欲重新堅立。『到彼日，我要替伊拉同田野个走獸、同天頂个飛鳥、同地上爬行个物立約；我也要對地上折斷弓、刀劍並爭戰，互伊拉安然躺下。我要永遠聘定儂歸我；係个，我要以公義、審判、仁愛並憐憫聘定儂歸我。我也要以信實聘定儂歸我；儂就會認識耶和華。』」
“‘And it shall come to pass in that day, I will hear, saith the Lord, I will hear the heavens, and they shall hear the earth; and the earth shall hear the corn, and the wine, and the oil; and they shall hear Jezreel. And I will sow her unto me in the earth; and I will have mercy upon her that had not obtained mercy; and I will say to them which were not my people, Thou art my people; and they shall say, Thou art my God.’ Hosea 2:14–23.
「到該日，耶和華講：我必應允；我必應允天，天必應允地；地必應允五穀、新酒與油，伊拉也必應允耶斯列。我要將伊為我撒種於地；我也要憐憫那未曾蒙憐憫个；我要對那些弗是我子民个人講：儂是我个子民；伊拉必講：儂是我个上帝。」何西阿書 2:14–23。
“‘In that day, . . . the remnant of Israel, and such as are escaped of the house of Jacob, . . . shall stay upon the Lord, the Holy One of Israel, in truth.’ Isaiah 10:20. From ‘every nation, and kindred, and tongue, and people’ there will be those who will gladly respond to the message, ‘Fear God, and give glory to him; for the hour of his judgment is come.’ They will turn from every idol that binds them to this earth, and will ‘worship him at that made heaven, and earth, and the sea, and the fountains of waters.’ They will free themselves from every entanglement, and will stand before the world as monuments of God’s mercy. Obedient to every divine requirement, they will be recognized by angels and by men as those that ‘keep the commandments of God, and the faith of Jesus.’ Revelation 14:6–7, 12.
「『到該日……以色列所剩下个、雅各家所逃脫个……必誠誠實實倚靠耶和華――以色列个聖者。』以賽亞書 10:20。對『各國、各族、各方、各民』當中，總有一班人要歡歡喜喜應答該個信息：『應當敬畏上帝，將榮耀歸俚；因為俚審判个辰光已經到哉。』伊拉要轉離一切將伊拉捆牢勒此個地上个偶像，並且要『敬拜造天、地、海同眾水泉源个主。』伊拉要從一切纏累當中得著釋放，並且要立勒世人面前，成為上帝憐憫个記號。伊拉順服一切神聖个要求，就要被天使同世人認出，乃是『守上帝誡命同耶穌真道』个人。啟示錄 14:6–7, 12。」
“‘Behold, the days come, saith the Lord, that the plowman shall overtake the reaper, and the treader of grapes him that soweth seed; and the mountains shall drop sweet wine, and all the hills shall melt. And I will bring again the captivity of my people of Israel, and they shall build the waste cities, and inhabit them; and they shall plant vineyards, and drink the wine thereof; they shall also make gardens, and eat the fruit of them. And I will plant them upon their land, and they shall no more be pulled up out of their land which I have given them, saith the Lord thy God. Amos 9:13–15.’” Review and Herald, February 26, 1914.
「『望啊，日脚将到，主讲：犁田个要赶上收割个，踏葡萄个要赶上撒种个；众山要滴下甜酒，一切山冈都要融化。我要使我百姓以色列被掳个归回；伊拉要重建荒废个城邑，住勒其中；伊拉要栽种葡萄园，吃其中个酒；伊拉也要营造园圃，吃其中个果子。我要将伊拉栽于伊拉自家个地土浪，伊拉再勿会从我所赐拨伊拉个地土浪被拔出来，迭是主——若个上帝讲个。阿摩司书 9:13–15。』」Review and Herald, 1914年2月26日。
It is evident that from the point when the final chosen generation of the one hundred and forty-four thousand are sealed that there are still Gentiles who can be influenced by the one hundred and forty-four thousand’s life style (conversation) during the day of the Gentile’s visitation.
顯然，自十四萬四千人末後蒙揀選之一代受印個辰光起，外邦人當伊拉受眷顧之日，仍舊有可能受十四萬四千人生活方式（言行）个感化。
“Human power and human might did not establish the church of God, and neither can they destroy it. Not on the rock of human strength, but on Christ Jesus, the Rock of Ages, was the church founded, ‘and the gates of hell shall not prevail against it.’ Matthew 16:18. The presence of God gives stability to His cause. ‘Put not your trust in princes, nor in the son of man,’ is the word that comes to us. Psalm 146:3. ‘In quietness and in confidence shall be your strength.’ Isaiah 30:15. God’s glorious work, founded on the eternal principles of right, will never come to nought. It will go on from strength to strength, ‘not by might, nor by power, but by My Spirit, saith the Lord of hosts.’ Zechariah 4:6.
「上帝个教会，勿是凭着人个权势搭人个能力建立起来个；同样，也勿能凭着人个权势搭人个能力去毁坏伊。教会所奠基个，勿是人个力量之磐石，乃是基督耶稣——万古个磐石；『阴间个门，总勿能胜过伊。』马太福音 16:18。上帝个同在，赐伊个圣工以稳固。『勿好倚靠王侯，也勿好倚靠世人；伊一点勿能施行拯救。』诗篇 146:3，这就是临到我伲个话。『尔等得力在乎平静安稳，搭信靠。』以赛亚书 30:15。上帝荣耀个圣工，既然建立勒永恒个公义原则之上，就永远勿会归于无有。伊必要从力量到力量向前推进，『勿是倚靠势力，勿是倚靠才能，乃是倚靠我个灵，』这是万军之耶和华讲个。撒迦利亚书 4:6。」
“The promise, ‘The hands of Zerubbabel have laid the foundation of this house; his hands shall also finish it,’ was literally fulfilled. Verse 9. ‘The elders of the Jews builded, and they prospered through the prophesying of Haggai the prophet and Zechariah the son of Iddo. And they builded, and finished it, according to the commandment of the God of Israel, and according to the commandment of Cyrus, and Darius, and Artaxerxes king of Persia. And this house was finished on the third day of the month Adar [the twelfth month], which was in the sixth year of the reign of Darius the king.’ Ezra 6:14, 15.” Prophets and Kings, 595, 596.
“应许讲：‘所罗巴伯个手已经奠定了此殿个根基；伊个手也必要完成伊，’乃是按字面应验个。第9节。‘犹太个长老建造此殿，并且因先知哈该同易多个儿子撒迦利亚讲预言，就亨通。伊拉照以色列上帝个命令，并照波斯王古列、大流士、亚达薛西个谕旨，建造并且完工。到亚达月初三日〔就是十二月〕，在大流士王第六年，此殿造成了。’以斯拉记 6:14, 15。”《先知与君王》，595, 596。
Verses thirteen to fifteen represent the prophetic events that lead to the close of probation for Sabbath-keepers at the Sunday law. They also represent the third of three steps in verse ten of Daniel twelve. Verse ten is the “purification,” verses eleven and twelve represent the “made white” and verses thirteen to fifteen represent the litmus test where the Sabbath-keeping virgins are “tried.”
第十三至十五節表徵安息日遵守者於星期日法令之時恩典時期終止所導致个預言事件。伊拉也表徵《但以理書》十二章第十節當中三個步驟裡向第三步。第十節係「潔淨」，第十一同第十二節表徵「成為潔白」，第十三至十五節表徵試金石个考驗，於該時辰，守安息日个童女受著「試煉」。
The internal message in the book of Daniel is represented by the Ulai River vision of chapters seven through nine and the external message is represented by the Hiddekel River vision of chapters ten through twelve. Chapter twelve is the climax of both the internal and external visions, and it presents the method in which Christ raises up and cleanses the one hundred and forty-four thousand. Verses ten through sixteen represent the hidden history of verse forty from 1989 unto the Sunday law of verse forty-one and sixteen. The verses that fit into the hidden history represent the perfect fulfillment of verse ten of chapter twelve.
但以理書裡向個內在信息，係由第七章到第九章烏萊河个異象來表明；向個外在信息，係由第十章到第十二章希底結河个異象來表明。第十二章係內外兩個異象个高潮，並且佢顯明基督興起並潔淨十四萬四千人个方法。第十節到第十六節，表明第四十節自一九八九年起、直到第四十一節並第十六節主日法令个隱藏歷史。安插勒向個隱藏歷史裡个經節，表明第十二章第十節个完全應驗。
Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. Daniel 12:10–12.
許多人將得潔淨，成爲雪白，且受試煉；惡人仍舊行惡：惡人之中，無一人會明白；惟有智慧人會明白。從除掉常獻的燔祭、並設立那行毀壞可憎之物的時候起，必有一千二百九十日。凡等候、直到一千三百三十五日的，那人便爲有福。但以理書 12:10–12。
The “wise” who understand verses ten through sixteen and who have been sealed both “intellectually” and “spiritually” are those who understand the external prophetic message represented in the hidden history of verse forty, and they have been “intellectually” settled into that understanding before the Sunday law. The “wise” are those who have been transformed by the internal message represented by Revelation chapter eleven and verse eleven and they have settled into the experience before the Sunday law.
凡明白第初十節到十六節个「有智慧」個人，並且阿拉勒「理智」搭「靈性」兩方面攏受過印記个，就係明白第四十節隱藏歷史裡向所表明个外在預言信息个人；伊拉勒禮拜日法令以前，已經喺該種明白裡向喺「理智」方面安定下來。所謂「有智慧」个，就係受《啟示錄》第十一章第十一節所表明个內在信息所變化个人；伊拉勒禮拜日法令以前，已經喺該種經歷裡向安定下來。
The “wise” are those who have received the “blessing” associated with “waiting,” marking the one hundred and forty-four thousand as those who fulfill the perfect and final fulfillment of the ten virgins. Revelation eleven verse eleven arrived in July of 2023, thus marking the “time of the end,” when Daniel and Revelation mark with two witnesses that the increase of knowledge which was unsealed in July of 2023 identifies the sealing process of the one hundred and forty-four thousand. Eleven plus eleven equals twenty-two, which is a symbol of the combination of divinity with humanity, and those who pass the three-step purification process that produces the one hundred and forty-four thousand are identified in Daniel twelve, verse twelve providing another signature of Palmoni, for twelve times twelve equals one hundred and forty-four thousand.
「聰明」个，就是领受了同「等候」相联个「福分」个人；此也就表明，一十四万四千人乃是成全十个童女预表之完全且最终应验个人。《启示录》十一章十一节于二〇二三年七月临到，因此标明了「末时」；正在此时，《但以理书》同《启示录》借着两个见证人表明：于二〇二三年七月启封个知识之增长，指认出一十四万四千人个印封过程。十一加十一等于二十二，此乃神性同人性相结合个象征；而凡通过那生出一十四万四千人个三步洁净过程个人，乃于《但以理书》十二章十二节当中被指认，此又提供了巴勒摩尼个一个印记，因为十二乘十二等于一十四万四千。
We will continue this study in the next article.
下篇文章里，阿拉要继续此项研究。