We are beginning our consideration of Daniel’s last vision by applying the principle represented by Alpha and Omega, that identifies that He always identifies the ending with the beginning. Therefore Belteshazzar, who is Daniel in the very first verse of Daniel’s last vision would also be represented in the last portion of that very same vision. We have identified that Belteshazzar represents God’s covenant people of the last days, who understand the “chazon,” vision of prophetic history, as represented by the word “thing,” in verse one. That vision of prophetic history is the “seven times,” of Leviticus twenty-six that equates to twenty-five hundred and twenty years. Belteshazzar also understands the “vision” in verse one, which is the “mareh” vision of twenty-three hundred years, which represents the sudden appearance of Christ.
我哋而家開始考察但以理最後一個異象，乃係應用由阿拉法同俄梅戛所代表嘅原則；呢個原則指出，祂總係以起頭嚟指認結局。因此，伯提沙撒——即係但以理——喺但以理最後異象嘅第一節所出現者，亦必然喺同一異象嘅最後部分當中有所表徵。我哋已經指出，伯提沙撒代表末後日子上帝立約嘅子民；佢哋明白第一節入面「事情」一詞所表徵嘅「chazon」，即先知歷史嘅異象。呢個先知歷史嘅異象，就係利未記二十六章嘅「七 times」，等於二千五百二十年。伯提沙撒亦明白第一節所講嘅「vision」，即係二千三百年嘅「mareh」異象，呢個異象表徵基督突然嘅顯現。
In chapter twelve, Daniel represents the movement of the first angel and also the movement of the third angel, for both movements fulfill the parable of the ten virgins. In chapter twelve there are at least five truths that were part of the Millerite movement, that represent truths which the movement of the third angel must also experience and understand. Both movements fulfill the parable of the ten virgins, and the wise virgins of both movements are required to understand that prophetic fact. Both movements must understand the first prophetic truth Miller was led to recognize, as represented by Leviticus twenty-six’s “seven times.” The other three parallel experiences and understandings are found in the last few verses of the chapter.
喺第十二章，Daniel 代表第一位天使嘅運動，同時亦代表第三位天使嘅運動，因為呢兩個運動都應驗咗十個童女嘅比喻。喺第十二章，至少有五個真理屬於米勒派運動之一部分，並且代表第三位天使嘅運動同樣必須經歷並明白嘅真理。呢兩個運動都應驗咗十個童女嘅比喻，而呢兩個運動中有智慧嘅童女，都必須明白呢一個預言性嘅事實。呢兩個運動都必須明白米勒首先被引導去認識嘅第一個預言真理，正如利未記二十六章所表明嘅「七次」一樣。其餘三個平行嘅經歷同理解，見於本章最後幾節。
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. But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days. Daniel 12:11–13.
由除掉常獻的燔祭、並設立那行毀壞可憎之物的時候起，必有一千二百九十日。凡等候而到一千三百三十五日的，那人便為有福。至於你，你只管去，直到末了；因為你必安歇，到了日子的終結，你必起來，承受你的分。 但以理書 12:11–13
The remnant people of God in the book of Revelation possess three primary prophetic characteristics. They keep God’s commandments, have the faith of Jesus and uphold the Spirit of Prophecy.
《啟示錄》中上帝餘民具有三個主要嘅先知性特徵：佢哋遵守上帝嘅誡命，持守耶穌嘅信心，並維護預言之靈。
And he saith unto me, Write, Blessed are they which are called unto the marriage supper of the Lamb. And he saith unto me, These are the true sayings of God. And I fell at his feet to worship him. And he said unto me, See thou do it not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy. Revelation 19:9, 10.
佢又對我話：「你要寫上：凡被召赴羔羊婚筵嘅人有福了。」又對我話：「呢啲都係神真實嘅話。」我就俯伏喺佢腳前要拜佢。佢對我話：「千祈唔好咁做！我同你，並你嗰啲持守耶穌見證嘅弟兄，同樣都係僕人。你要敬拜神，因為耶穌嘅見證就係預言之靈。」啟示錄 19:9, 10。
The Millerites correctly understood that “the daily,” in the book of Daniel represented paganism, and that the “time that the daily” was “taken away,” was the year 508. To reject that truth is to reject the authority of “the testimony of Jesus,” which “is the Spirit of Prophecy,” for the Spirit of Prophecy clearly identifies that the Millerites were correct in their understanding of “the daily.”
米勒派正確明白，《但以理書》中「常獻的」乃係代表異教，而「除掉常獻的」之「時候」，乃係公元五〇八年。拒絕呢一真理，就係拒絕「耶穌的見證」嘅權威；因為「耶穌的見證就是預言之靈」，而預言之靈清楚指出，米勒派對於「常獻的」之理解乃係正確嘅。
“Then I saw in relation to the ‘Daily,’ that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘Daily;’ but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed.” Review and Herald, November 1, 1850.
「跟住我看見，關於『常獻的』，『祭』呢個字乃係出於人嘅智慧所加上去嘅，並唔屬於原文；而主將對此正確嘅見解賜畀嗰啲傳揚審判時辰信息嘅人。喺1844年之前，當合一尚且存在嘅時候，幾乎所有人對於『常獻的』都同有正確嘅見解；但自1844年以後，喺混亂之中，人就接納咗其他見解，而黑暗同混亂亦隨之而來。」Review and Herald, 1850年11月1日。
The Millerites understood that the resistance of paganism against the rise of the papacy to power in 538, was removed in the year 508. The Millerites were correct, but their understanding was limited. God’s last day people, who are represented by Belteshazzar in verse one, will see that from the year 508 to 538 represents a prophetic period that was typified by the thirty years of preparation in the history of Christ that preceded His empowerment at His baptism. They will see that the prophetic period also represents the prophetic period from 1776 unto 1798, and that all three of those periods represent the sealing time of the one hundred and forty-four thousand that began on September 11, 2001, and concludes at the soon-coming Sunday law.
米勒派明白到，異教勢力對教皇制於538年興起掌權所作之抵抗，乃於508年被除去。米勒派所見並沒有錯，然而他們的理解仍有限。上帝末後日子之子民——即第一節中由伯提沙撒所預表者——將要看見，從508年至538年乃是一段預言時期，此時期乃由基督歷史中在祂受浸得著能力之前那三十年的預備時期所預表。他們亦將看見，這段預言時期同時也預表1776年至1798年之間的預言時期，而這三段時期全都代表十四萬四千人受印的時期；此時期始於2001年9月11日，並於即將來臨的星期日法結束。
In chapter twelve, Daniel represents the Millerites and the five important truths and experiences that are to be repeated in those represented by Belteshazzar. The third truth and experience of the Millerites is “the correct view of the ‘daily,’ … the Lord gave … to those who gave the judgment hour cry.” To reject that truth is to reject the writings of Ellen White, which is the Spirit of Prophecy. The fourth truth and experience of the Millerites, and the messengers of the third angel, is the prophecy of the thirteen hundred and thirty-five years, which began in the year “the daily,” was taken away, in 508.
喺第十二章入面，但以理代表米勒派，以及嗰五項重要嘅真理同經歷；呢啲真理同經歷，將要喺由伯提沙撒所代表嘅人身上重演。米勒派第三項真理同經歷，乃係「對『常獻的』嘅正確見解，……主賜咗……畀嗰啲傳揚審判時辰呼聲嘅人。」拒絕嗰項真理，就係拒絕懷愛倫嘅著作；而嗰啲著作就係預言之靈。米勒派第四項真理同經歷，亦即第三位天使使者嘅真理同經歷，乃係一千三百三十五年嘅預言；呢個預言係由「常獻的」被除去嗰一年，即公元508年，開始。
Beginning in 508, thirteen hundred and thirty-five years takes you to 1843, but not simply 1843, for the prophecy actually pinpoints the very last day of 1843, for it states, “Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days.” The Hebrew word translated as “cometh,” is “naga,” and it means “to touch”, or “lay hands on”. The prophecy therefore means, “blessed is he that waiteth, and” touches or lays hands upon 1843.
由508年開始計算，一千三百三十五年就帶你去到1843年；但並非單單指1843年，因為呢個預言實際上準確指出1843年嘅最後一日，因為經上說：「等到一千三百三十五日的，那人便為有福。」被譯作「等到」嘅希伯來字係「naga」，意思係「觸及」或者「按手於」。因此，呢個預言嘅意思就係：「那等候而且」觸及或者按手於1843年嘅人，便為有福。
The blessing of waiting in Millerite history was for those wise virgins who experienced the first disappointment, but waited for the vision that tarried. As the Millerites waited for the “vision that tarried” in fulfillment of the parable of the ten virgins, and Habakkuk chapter two, they were blessed. In that tarrying time they then saw they were fulfilling the parable, and that at the end the vision would “speak”. Their tarrying time and disappointment was based upon the incorrect identification that the twenty-three hundred years would terminate in 1843, but the vision was really for 1844. Their disappointment was based upon their experience that had been produced when the year 1843, ended with no return of Christ. Their disappointment, and the blessing pronounced upon those who thereafter chose to wait, was all based upon the very last day of the year 1843, which “touches” or “cometh to” 1844.
米勒派歷史中等待之福，是賜予那些經歷了第一次失望、卻仍等候那遲延之異象的聰明童女。當米勒派在十童女的比喻及〈哈巴谷書〉第二章的應驗中，等候那「遲延的異象」時，他們便蒙福了。在那遲延的時期，他們隨後看見自己正在應驗那比喻，並且看見到了末時，那異象必「發聲」。他們的遲延時期及失望，是基於一個錯誤的判定，以為二千三百日將於1843年終止；但那異象實際上乃是指向1844年。他們的失望，是基於他們所經歷的事：1843年終結之時，基督並沒有復臨。他們的失望，以及那賜給此後選擇等候之人的福分，全部都是建立在1843年最後一日之上；而那一日乃是「接觸」或「臨到」1844年。
The experience of the first disappointment, as a fulfillment of the parable of the ten virgins, is understood and repeated in those represented by Belteshazzar. The fifth truth and experience that will be recognized by those represented by Belteshazzar is that at “the end of the days”, Daniel would “stand in his lot”.
第一次失望嘅經歷，作為十個童女比喻嘅應驗，會喺由伯提沙撒所代表嘅人身上被明白並重演。由伯提沙撒所代表嘅人將會認識到嘅第五個真理同經歷，就係喺「末後的日子」，但以理必「站在他的分上」。
“Daniel has been standing in his lot since the seal was removed and the light of truth has been shining upon his visions. He stands in his lot, bearing the testimony which was to be understood at the end of the days.” Sermons and Talks, volume 1, 225, 226.
「自從封印被揭開、真理之光照耀喺但以理嘅異象之上以來，但以理一直站立喺自己嘅位分之中。佢站喺自己嘅位分之中，承擔嗰喺末後日子所要被明白嘅見證。」《講道與談話》卷一，225、226。
The Millerites experienced the purification process accomplished by the increase of knowledge that came from the book of Daniel when it was unsealed in 1798. Those represented by Belteshazzar will experience the purification process accomplished by the increase of knowledge that came from the book of Daniel when it was unsealed in 1989. They will also understand that the book of Daniel has a special purpose in the sealing of the one hundred and forty-four thousand.
米勒派曾經歷由《但以理書》於1798年被解開封印之時所帶來之知識增長而成就的潔淨過程。那些由伯提沙撒所代表的人，也必經歷由《但以理書》於1989年被解開封印之時所帶來之知識增長而成就的潔淨過程。他們亦將明白，《但以理書》在十四萬四千人的受印之事上具有一個特別的目的。
“When God gives a man a special work to do, he is to stand in his lot and place as did Daniel, ready to answer the call of God, ready to fulfill His purpose.” Manuscript Releases, volume 6, 108.
「當上帝交託一個人去作一項特別嘅工作時，佢就當好似但以理咁，站喺自己應有嘅崗位同位置上，隨時準備回應上帝嘅呼召，隨時準備成全祂嘅旨意。」《Manuscript Releases》，第6卷，108。
As former Laodiceans, those represented by Belteshazzar will recognize that it is through the books of Daniel and Revelation, which are the same book, that the final revival is accomplished.
作為昔日嘅老底嘉人，由伯提沙撒所代表嘅人必會認出，最後嘅復興乃係藉着《但以理書》同《啟示錄》——呢兩卷其實係同一本書——而成就。
“When the books of Daniel and Revelation are better understood, believers will have an entirely different religious experience. . . One thing will certainly be understood from the study of Revelation—that the connection between God and His people is close and decided.” The Faith I Live By, 345.
「當但以理書同啟示錄得到更透徹嘅明白之時，信徒將會有一種全然唔同嘅宗教經驗……有一件事必定會從對啟示錄嘅研讀中被明白——就係上帝同祂子民之間嘅聯繫，乃係緊密而確定嘅。」《我所賴以生活嘅信心》，345。
As former Laodiceans, they will have recognized their Laodicean condition, and recognized that they were spiritually as dead as a valley of dry bones, and in response to the straight testimony concerning their dead and lost condition they will recognize their need to be alive as the first priority.
作為昔日嘅老底嘉人，佢哋必已認出自己老底嘉嘅景況，並且認出自己喺屬靈上死寂到如同一個滿佈枯乾骸骨嘅山谷；而且，對於那關乎佢哋死去同失喪景況之直率見證所作出嘅回應，佢哋必認出自己首要嘅需要，乃係得着生命。
“A revival of true godliness among us is the greatest and most urgent of all our needs. To seek this should be our first work.” Selected Messages, book 1, 121.
「喺我哋中間復興真正嘅敬虔，乃係我哋一切需要之中最重大、亦最迫切嘅需要。尋求呢一點，應當成為我哋首要嘅工作。」《信息選粹》卷一，121。
The Bible promise is that whoever seeks, will find, and the Holy Spirit will then lead them to understand that it is the books of Daniel and Revelation that produces the necessary revival.
聖經嘅應許係：凡尋求嘅，就必尋見；而聖靈隨後會引導佢哋明白，正係《但以理書》同《啟示錄》帶來所必需嘅復興。
“When we as a people understand what this book means to us, there will be seen among us a great revival.” Testimonies to Ministers, 113.
「當我哋作為一個子民明白呢本書對我哋意味住乜嘢嘅時候，我哋中間就會見到一次大復興。」《給傳道人嘅證言》，113頁。
The end of Daniel’s last vision, as represented in chapter twelve, identifies the experience that produces God’s last day covenant people, as represented by Belteshazzar, in the first verse, of the last vision. There Daniel, represented as Belteshazzar, understands both the internal vision of the twenty-three hundred years and the external vision of the twenty-five hundred and twenty years. He understands the “thing,” and “the vision.” He understands the chazon vision and the mareh vision. He understands the trampling down of the sanctuary and host, and the restoration of the sanctuary and host. He understands both the Ulai and Hiddekel River visions.
但以理最後一個異象的結尾，如第十二章所表明，指出了那一種經歷；正是這種經歷產生了上帝末後日子立約的子民，而這子民在最後一個異象的第一節中，是由伯提沙撒所預表的。在那裏，但以理以伯提沙撒為表徵，明白了二千三百日子的內在異象，也明白了二千五百二十年的外在異象。他明白那「事」，也明白那「異象」。他明白 chazon 異象，也明白 mareh 異象。他明白聖所和軍旅被踐踏，也明白聖所和軍旅的復興。他明白烏萊河的異象，也明白希底結河的異象。
We will continue this study in the next article.
我哋將會喺下一篇文章繼續呢項研讀。
“There is need of a much closer study of the word of God; especially should Daniel and the Revelation have attention as never before in the history of our work. We may have less to say in some lines, in regard to the Roman power and the papacy; but we should call attention to what the prophets and apostles have written under the inspiration of the Holy Spirit of God. The Holy Spirit has so shaped matters, both in the giving of the prophecy and in the events portrayed, as to teach that the human agent is to be kept out of sight, hid in Christ, and that the Lord God of heaven and His law are to be exalted. Read the book of Daniel. Call up, point by point, the history of the kingdoms there represented. Behold statesmen, councils, powerful armies, and see how God wrought to abase the pride of men, and lay human glory in the dust….
「我哋實在有需要更密切研讀上帝嘅聖言；尤其係《但以理書》同《啟示錄》，更應當受到前所未有、喺我哋工作歷史上從未有過嘅重視。喺某啲方面，關於羅馬權勢同教皇制度，我哋可以講少一啲；但我哋應當叫人注意先知同使徒喺上帝聖靈感動之下所寫嘅話。聖靈無論喺賜下預言之時，抑或喺所描繪嘅事件之中，都如此安排一切，為要教導人：人嘅代理者應當隱而不見，藏於基督裏面；而天上嘅主上帝同祂嘅律法，則應當被高舉。你要讀《但以理書》。將其中所表明各國度嘅歷史，一點一滴地追述出嚟。你要觀看政治家、議會、強大嘅軍隊，並且睇見上帝點樣行事，叫人嘅驕傲降卑，將人類嘅榮耀拋於塵土之中……」
“The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.
但以理從上帝所領受的亮光，特別是為這末後的日子而賜下的。他在烏萊河邊與希底結河邊——示拿地的大河——所見的異象，現今正處於應驗之中；一切所預言的事，也快將成就。
“Consider the circumstances of the Jewish nation when the prophecies of Daniel were given.
「請思量但以理預言賜下之時，猶太民族所處之境況。 」
“Let us give more time to the study of the Bible. We do not understand the word as we should. The book of Revelation opens with an injunction to us to understand the instruction that it contains. ‘Blessed is he that readeth, and they that hear the words of this prophecy,’ God declares, ‘and keep those things which are written therein: for the time is at hand.’ When we as a people understand what this book means to us, there will be seen among us a great revival. We do not understand fully the lessons that it teaches, notwithstanding the injunction given us to search and study it.
「我哋應當用更多時間研讀聖經。我哋對上帝話語嘅理解，並未如所當有的那樣。啟示錄一開始就以吩咐向我哋指出，要明白其中所包含的教訓。上帝宣告說：『念這書上預言的，和那些聽見又遵守其中所記載的，都是有福的，因為日期近了。』當我哋作為一班子民明白呢卷書對我哋所具有的意義之時，我哋中間就必看見一次大復興。儘管我哋已被吩咐要查考並研讀它，我哋仍未充分明白它所教導的功課。」
“In the past teachers have declared Daniel and the Revelation to be sealed books, and the people have turned from them. The veil whose apparent mystery has kept many from lifting it, God’s own hand has withdrawn from these portions of His word. The very name ‘Revelation’ contradicts the statement that it is a sealed book. ‘Revelation’ means that something of importance is revealed. The truths of this book are addressed to those living in these last days. We are standing with the veil removed in the holy place of sacred things. We are not to stand without. We are to enter, not with careless, irreverent thoughts, not with impetuous footsteps, but with reverence and godly fear. We are nearing the time when the prophecies of the book of Revelation are to be fulfilled….
「昔日，教師們曾宣稱《但以理書》同《啟示錄》乃係封住咗嘅書卷，而百姓亦因此離開佢哋。嗰層因表面上嘅奧祕而使許多人不敢揭開嘅帕子，上帝親手已經從祂話語呢啲部分上撤去。《啟示錄》呢個名稱本身，就已經駁斥咗佢係一卷封住咗嘅書呢種講法。『啟示』即係有重要嘅事被揭示出嚟。呢卷書入面嘅真理，乃係向住活喺呢末後日子嘅人講嘅。我哋而家正站立喺神聖事物嘅聖所之中，帕子已被除去。我哋唔應該站喺外面。我哋應當進入；但唔係帶住輕率、不敬虔嘅思想，亦唔係用魯莽急躁嘅腳步，而係要存住恭敬同敬畏上帝嘅心進入。我哋正臨近《啟示錄》預言將要應驗嘅時候……」
“We have the commandments of God and the testimony of Jesus Christ, which is the spirit of prophecy. Priceless gems are to be found in the word of God. Those who search this word should keep the mind clear. Never should they indulge perverted appetite in eating or drinking.
「我哋有上帝嘅誡命，同埋耶穌基督嘅見證；呢見證就係預言之靈。上帝嘅話語裏面蘊藏着無價嘅珍寶。凡查考呢話語嘅人，都應當保持頭腦清明；佢哋喺飲食上，絕不可放縱敗壞咗嘅食慾。」
“If they do this, the brain will be confused; they will be unable to bear the strain of digging deep to find out the meaning of those things which relate to the closing scenes of this earth’s history.
「若他們如此行，頭腦便會陷於混亂；他們將不能承受那種深入挖掘、以查明那些與地上歷史最後景象有關之事的意義所帶來的重擔。」
“When the books of Daniel and Revelation are better understood, believers will have an entirely different religious experience. They will be given such glimpses of the open gates of heaven that heart and mind will be impressed with the character that all must develop in order to realize the blessedness which is to be the reward of the pure in heart.
「當《但以理書》同《啟示錄》得到更深入嘅明白之時，信徒就會有一種全然唔同嘅宗教經驗。佢哋將會得蒙看見天國敞開之門嘅種種景象，以致心思意念都深受嗰一種品格所感動；而呢一種品格，乃係一切人都必須培養出嚟，先至可以得著嗰將要成為清心之人賞賜嘅福樂。」
“The Lord will bless all who will seek humbly and meekly to understand that which is revealed in the Revelation. This book contains so much that is large with immortality and full of glory that all who read and search it earnestly receive the blessing to those ‘that hear the words of this prophecy, and keep those things which are written therein.’
「主必賜福予一切以謙卑溫柔之心尋求明白《啟示錄》中所啟示之事的人。這卷書所載有極多關乎永生之重大內容，並且充滿榮耀；凡懇切誦讀、查考此書的人，都必領受那賜給『那些聽見這預言之話，並遵守其中所記載之事的人』的福分。」
“One thing will certainly be understood from the study of Revelation—that the connection between God and His people is close and decided.
「有一件事，從對《啟示錄》的研讀中必定可以明白——就是上帝同祂子民之間嘅關係，乃係密切而明確的。」
“A wonderful connection is seen between the universe of heaven and this world. The things revealed to Daniel were afterward complemented by the revelation made to John on the Isle of Patmos. These two books should be carefully studied. Twice Daniel inquired, How long shall it be to the end of time?
「天上宇宙與呢個世界之間，可以見到一種奇妙嘅聯繫。向但以理所啟示嘅事，後來又由喺拔摩海島上向約翰所作嘅啟示加以補充。呢兩卷書都應當仔細研讀。但以理曾經兩次問：『到末時究竟仲有幾耐呢？』」
“‘And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things? And He said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. 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. But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.’
「我聽見了，卻不明白；於是我說：我主啊，這些事的結局將會如何呢？祂說：但以理啊，你只管去吧；因為這些話已經封閉、密封，直到末時。必有許多人被潔淨、洗白、熬煉；惟有惡人仍必行惡；一切惡人都不會明白，惟獨智慧人必明白。從除掉常獻的祭，並設立那行毀壞可憎之物的時候起，必有一千二百九十日。那等候而到了第一千三百三十五日的，那人便為有福。但你只管去，直到末了；因為你必安歇，到了那些日子的末了，必起來承受你的分。」
“It was the Lion of the tribe of Judah who unsealed the book and gave to John the revelation of what should be in these last days.
「乃係猶大支派中嘅獅子揭開嗰書卷嘅封印，並將呢末後日子所必發生之事嘅啟示賜畀約翰。」
“Daniel stood in his lot to bear his testimony which was sealed until the time of the end, when the first angel’s message should be proclaimed to our world. These matters are of infinite importance in these last days; but while ‘many shall be purified, and made white, and tried,’ ‘the wicked shall do wickedly: and none of the wicked shall understand.’ How true this is! Sin is the transgression of the law of God; and those who will not accept the light in regard to the law of God will not understand the proclamation of the first, second, and third angel’s messages. The book of Daniel is unsealed in the revelation to John, and carries us forward to the last scenes of this earth’s history.
但以理站立喺自己嘅分上，去擔負佢嘅見證；呢個見證一直封住，直到末時，就是第一位天使嘅信息要向我哋呢個世界宣告嘅時候。喺呢啲末後日子，呢啲事具有無限重大嘅意義；但當「必有多人使自己清淨潔白，且被熬煉」之時，「惡人仍必行惡；一切惡人都不明白。」呢句話實在何等真確！罪就係違犯上帝嘅律法；凡唔接受關於上帝律法之亮光嘅人，就唔會明白第一、第二同第三位天使信息嘅宣告。《但以理書》喺約翰所得嘅啟示中被揭開，並且帶領我哋一直前進到呢個地球歷史最後嘅景象。
“Will our brethren bear in mind that we are living amid the perils of the last days? Read Revelation in connection with Daniel. Teach these things.” Testimonies to Ministers, 112–115.
「願我哋嘅弟兄謹記：我哋正生活喺末後日子嘅危險之中。要將《啟示錄》同《但以理書》聯繫起嚟研讀。要教導呢啲事。」《給傳道人的證言》，112–115。