In verse one, of chapter ten, we are informed that it was the third year of Cyrus, but in chapter one, we are informed that Daniel only lived, or continued until the first year of Cyrus.
喺第十章第一節，我哋得知嗰時係古列第三年；但喺第一章，我哋又得知但以理只活到，或者話，只延續到古列元年。
And Daniel continued even unto the first year of king Cyrus. Daniel 1:21.
但以理侍立，直到古列王元年。 但以理書 1:21。
For two years Cyrus had essentially co-ruled with Darius the Mede, thus it was his third year, but it was also his first year.
居魯士與米底亞人大利烏實際上共同執政已有兩年，因此這是他第三年，但同時也是他第一年。
In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.
波斯王古列第三年，有事顯現與但以理，就是稱為伯提沙撒的；這事是真的，只是所定的時期長久：他明白這事，也明白這異象。Daniel 10:1.
Prophetically Cyrus is introduced in Daniel’s first and last visions. Daniel chapter one, as already set forth in prior articles, represents the first angel of Revelation chapter fourteen. When the first angel is identified in prophecy it possesses all the prophetic characteristics of all three angels of Revelation fourteen. The three steps of the everlasting gospel represented in the first angel, are “fear God,” “give Him glory,” for “the hour of His judgment is come.”
按預言而言，古列喺但以理書嘅第一個同最後一個異象之中被引入。正如先前文章已經闡明，但以理書第一章乃係啟示錄第十四章第一位天使嘅表徵。當第一位天使喺預言中被辨明之時，佢就具備咗啟示錄第十四章三位天使全部嘅預言特徵。喺第一位天使所代表之永遠福音中，有三個步驟，就係：「敬畏上帝」，「將榮耀歸給祂」，因為「祂審判嘅時候已經到了。」
Because Daniel and the three worthies “feared God,” they chose to reject the diet of Babylon, and remain vegetarians. In the visual test that followed, Daniel and the three worthies “glorified God” in their healthy appearance in contrast with those who ate the Babylonian diet. After three years, the “hour of judgment” arrived when Nebuchadnezzar tested them and found them to be ten times wiser than all the Babylonian wise men.
因着但以理與那三位忠臣「敬畏上帝」，他們揀選拒絕巴比倫的飲食，並且持守素食。其後所進行的可見試驗中，但以理與那三位忠臣藉着他們康健的容貌，與那些食用巴比倫飲食的人形成對比，從而「榮耀上帝」。三年之後，「審判的時辰」到了；那時尼布甲尼撒考驗他們，發現他們比巴比倫一切哲士智慧十倍。
The three steps of the everlasting gospel are also represented in the final chapter of Daniel as the process whereby the increase of knowledge purifies, makes white and tries those who are held accountable to the light that is unsealed at the time of the end. In the first chapter of Daniel as in the last, the three steps of the first angel, which includes all three angels, is identified. Because chapter one is the everlasting gospel of the first angel, chapter two of Daniel represents the second angel of Revelation fourteen, where the test of the image of the beast or the image of Christ is represented, as it was in the second test in the three steps of chapter one.
永遠福音嘅三個步驟，亦喺但以理書最後一章中有所表徵；喺嗰度，知識嘅增長，乃係一個過程，藉此使嗰啲喺末時所開啟之亮光之下需要交帳嘅人得以潔淨、變白，並且受試煉。正如喺但以理書最後一章一樣，喺第一章中亦辨明咗第一位天使嘅三個步驟，而呢三個步驟亦包括三位天使全部嘅信息。由於第一章乃係第一位天使嘅永遠福音，因此但以理書第二章就代表啟示錄第十四章嘅第二位天使；喺嗰度，獸像或基督形像之試驗被表徵出嚟，正如喺第一章三個步驟之中第二個試驗所表徵嘅一樣。
Because chapters one and two of Daniel represent the first and second angels of Revelation fourteen, chapter three and the test on the Plain of Dura, represents the third angel’s message, with its warning to not receive the mark of the beast. In chapter one of Daniel, Cyrus’ first year is mentioned, and in chapter ten, which is Daniel’s last vision, Cyrus is represented by his third year, but we know that third year is his first year, for Daniel only continued until the first year of Cyrus.
因為《但以理書》第一章同第二章代表《啟示錄》第十四章嘅第一位同第二位天使，所以第三章同杜拉平原上嘅試驗，就代表第三位天使嘅信息，連同佢所發出、警告人唔好受獸嘅印記嘅呼聲。《但以理書》第一章提到古列元年；而第十章，即但以理最後一個異象之中，古列係以佢第三年出現，但我哋知道，呢個第三年其實就係佢嘅元年，因為但以理只係存留到古列元年。
Cyrus is therefore a symbol of a first year that contains three years. He is a symbol of the first angel’s message. Cyrus’ first year is mentioned in the last verse of Daniel’s first vision, and then again in the first verse of Daniel’s last vision. It is important to recognize the prophetic symbolism of Cyrus, and we are first identifying that he represents the first angel’s message. This can be prophetically ascertained by the fact that Daniel identifies his third year, as his first, but more importantly it is identified by the first decree which he proclaimed.
因此，古列乃係一個包含三年之第一年嘅象徵。佢係第一位天使信息嘅象徵。古列嘅第一年，喺但以理第一個異象嘅最後一節被提及，跟住又喺但以理最後一個異象嘅第一節再次被提及。認明古列所具有嘅預言表號極為重要，而我哋首先所辨識嘅，就係佢代表第一位天使嘅信息。呢一點可以藉着以下事實從預言上確定：但以理將佢嘅第三年指明為佢嘅第一年；但更重要嘅，乃係藉着佢所頒布嘅第一道諭旨而被指明。
The struggle that Gabriel was having with the kings of Persia in chapter ten, was in regard to bringing Cyrus to the point where he would follow through and proclaim the first of three decrees, which would allow the Jews to return and rebuild Jerusalem and the temple. The third decree would mark the beginning of the twenty-three hundred year prophecy, which ended when the third angel arrived on October 22, 1844. The third decree represented the third angel, and therefore the first decree of Cyrus, represented the arrival of the first angel in 1798. Cyrus represents the first angel, and for this reason, in the book of Daniel his first year represented three years.
第十章之中，加百列與波斯諸王所進行嘅爭戰，乃係關乎要使古列去到一個地步，願意徹底實行並頒布三道諭令之中嘅第一道；呢道諭令將會容許猶太人歸回，並重建耶路撒冷同聖殿。第三道諭令標誌住二千三百年預言嘅開始；呢個預言喺1844年10月22日第三位天使到來之時終結。第三道諭令預表第三位天使，因此，古列嘅第一道諭令，就預表1798年第一位天使嘅到來。古列預表第一位天使；正因如此，喺但以理書之中，佢嘅第一年代表三年。
Cyrus therefore represents the “time of the end,” for it was when the first angel (Cyrus), arrived in 1798, that the “time of the end” arrived and the book of Daniel was unsealed. The name Cyrus is believed to be derived from the Old Persian word “Kūruš,” which means “sun,” combined with the Elamite word “kursh,” meaning “throne,” indicating a connection to royal authority or kingship. Isaiah addresses these characteristics of Cyrus as well.
因此，古列代表「末時」，因為正是在第一位天使（古列）於1798年來到之時，「末時」便來到了，而《但以理書》也被揭開了封印。一般認為，古列這名字乃源自古波斯語「Kūruš」，意即「太陽」，並與埃蘭語「kursh」——意即「寶座」——相結合，表明其與王權或君王身分有所關聯。以賽亞亦論及古列的這些特徵。
That saith of Cyrus, He is my shepherd, and shall perform all my pleasure: even saying to Jerusalem, Thou shalt be built; and to the temple, Thy foundation shall be laid. Thus saith the Lord to his anointed, to Cyrus, whose right hand I have holden, to subdue nations before him; and I will loose the loins of kings, to open before him the two leaved gates; and the gates shall not be shut; I will go before thee, and make the crooked places straight: I will break in pieces the gates of brass, and cut in sunder the bars of iron: And I will give thee the treasures of darkness, and hidden riches of secret places, that thou mayest know that I, the Lord, which call thee by thy name, am the God of Israel. For Jacob my servant’s sake, and Israel mine elect, I have even called thee by thy name: I have surnamed thee, though thou hast not known me. I am the Lord, and there is none else, there is no God beside me: I girded thee, though thou hast not known me: That they may know from the rising of the sun, and from the west, that there is none beside me. I am the Lord, and there is none else. Isaiah 44:28–45:6.
論到古列，祂說：他是我的牧人，必成就我一切所喜悅的；就是對耶路撒冷說：你必被建造；又對聖殿說：你的根基必被立定。耶和華如此對祂的受膏者古列說：我攙扶他的右手，使列國降伏在他面前；我也要鬆開列王的腰帶，在他面前開啟雙扇的城門，使城門不得關閉。我必在你前面行，使彎曲之地變為平直；我必打碎銅門，砍斷鐵閂；我必將暗中的寶物和隱密處的財富賜給你，使你知道，呼召你名的我，就是耶和華，以色列的神。因我僕人雅各、我所揀選的以色列的緣故，我就提你的名召你；你雖不認識我，我卻給你起名。我是耶和華，別無其他；除了我以外，再沒有神。你雖不認識我，我卻給你束腰；為要使人從日出之地到日落之處，都知道除我以外並無別神。我是耶和華，並無其他。以賽亞書 44:28–45:6。
Cyrus typified Christ, for he was the Lord’s “anointed” and was called God’s “shepherd,” who builds Jerusalem and lays the foundation of the temple. He is the one involved with the opening of the closed gates, as Christ is He who opens and no man shuts, and shuts and no man opens. And Cyrus is given “the treasures of darkness, and hidden riches of secret places.” Cyrus fulfills several waymarks upon the line of reformatory movements.
古列預表基督，因他乃是主的「受膏者」，又被稱為上帝的「牧人」，建造耶路撒冷，立聖殿的根基。與那開啟關閉之門有關的，就是他；正如基督乃是那位開了就沒有人能關、關了就沒有人能開的。並且，古列得着「黑暗中的寶物和隱密處的財寶」。古列在改革運動的路線上應驗了若干里程碑。
He marks the time of the end, when the first angel arrives, when the book of Daniel is unsealed and there is then an increase of knowledge that comes from “the treasures of darkness, and hidden riches of secret places.” Those “treasures of darkness, and hidden riches of secret places,” make up the “foundation” that is “built,” and the “temple,” that is to be “laid”. Christ, who was typified by Cyrus, is the Lord’s “anointed,” as Christ was anointed at His baptism. Cyrus is therefore not only the arrival of the first angel, he is also the second angel that empowers the first angel when it descends, as the Holy Spirit descended when Christ was anointed. On October 22, 1844 Christ opened the door or “gate” into the Most Holy Place, which was a gate that had been shut. Cyrus also marks the arrival of the third angel.
佢標誌住末時；嗰時第一位天使來到，《但以理書》被開啟，不再封住，於是知識便因着「暗中嘅寶物，同隱密處嘅財寶」而增長。呢啲「暗中嘅寶物，同隱密處嘅財寶」，構成咗被「建造」嘅「根基」，以及將要被「立起」嘅「殿」。基督由古列所預表，乃係主所立嘅「受膏者」，正如基督喺受浸時受膏一樣。因此，古列唔單止標誌住第一位天使嘅來到；佢亦都係第二位天使，當第一位天使降下時賜能力畀佢，正如聖靈喺基督受膏時降下。喺1844年10月22日，基督打開咗通往至聖所嘅門，或者話「閘口」；嗰原本係一道曾經關閉咗嘅門。古列亦都標誌住第三位天使嘅來到。
Cyrus is the first angel, and the first angel possesses all the elements of all three angels. Cyrus is the time of the end in 1798, when the first angel arrived. Cyrus represents August 11, 1840 when the message of the first angel was empowered (anointed). He represents the work of laying the foundations, as represented by the production of the 1843 chart in May of 1842. He represents the building of the temple, as the two classes were separated at the first disappointment on April 19, 1844, and he represents the second separation at the great disappointment of October 22, 1844.
古列乃第一位天使，而第一位天使具備三位天使一切的要素。古列象徵一七九八年之末時，當第一位天使來到之時。古列代表一八四〇年八月十一日，當第一位天使的信息得着能力（受膏）之時。他代表立根基的工作，正如一八四二年五月製作一八四三年圖表所表徵的那樣。他代表建造聖殿，因兩等人在一八四四年四月十九日第一次失望之時被分別出來；他也代表在一八四四年十月二十二日大失望之時的第二次分離。
All the waymarks of the reform movement of the Millerites were typified by Cyrus, and therefore those waymarks are also typifying the waymarks of the movement of the one hundred and forty-four thousand. The Millerite movement was preceded by the signs which Christ identified would precede the history of the Millerites.
米勒派改革運動之一切路標，皆由古列所預表；因此，呢啲路標亦同樣預表十四萬四千人運動嘅路標。喺米勒派運動之前，先有基督所指出、將會先於米勒派歷史出現嘅各種兆頭。
“Prophecy not only foretells the manner and object of Christ’s coming, but presents tokens by which men are to know when it is near. Said Jesus: ‘There shall be signs in the sun, and in the moon, and in the stars.’ Luke 21:25. ‘The sun shall be darkened, and the moon shall not give her light, and the stars of heaven shall fall, and the powers that are in heaven shall be shaken. And then shall they see the Son of man coming in the clouds with great power and glory.’ Mark 13:24–26. The revelator thus describes the first of the signs to precede the second advent: ‘There was a great earthquake; and the sun became black as sackcloth of hair, and the moon became as blood.’ Revelation 6:12.
「預言不但預告基督降臨嘅方式同目的，亦指出一啲記號，叫人可以藉此知道祂嘅臨近。耶穌說：『日月星辰要顯出異兆。』路加福音 21:25。『在那些日子，那災難以後，日頭要變黑了，月亮也不放光，眾星要從天上墜落，天勢都要震動。那時，他們要看見人子有大能力、大榮耀，駕雲降臨。』馬可福音 13:24–26。啟示者這樣描述那先於第二次降臨之各兆頭中嘅第一個：『又有大地震，日頭變黑像毛布，滿月變紅像血。』啟示錄 6:12。」
“These signs were witnessed before the opening of the nineteenth century. In fulfillment of this prophecy there occurred, in the year 1755, the most terrible earthquake that has ever been recorded.” The Great Controversy, 304.
「喺十九世紀揭開序幕之前，呢啲徵兆已經有人見證到。為咗應驗呢個預言，喺一七五五年發生咗有記錄以來最可怕嘅大地震。」《善惡之爭》，304。
The signs which announced the Second Coming began shortly before 1798, in 1755. 1798 was the conclusion of the captivity of spiritual Israel in spiritual Babylon, which Sister White teaches was typified by the literal captivity of literal Israel in literal Babylon, that concluded at the end of the seventy years of captivity, when Cyrus entered through the open gates and took Babylon, and slew Belshazzar.
宣告基督復臨嘅徵兆，喺1798年之前不久，即1755年，已經開始出現。1798年，乃係屬靈以色列喺屬靈巴比倫被擄之終局；懷愛倫姊妹教導，呢件事乃由字面上嘅以色列喺字面上嘅巴比倫被擄所預表。嗰次被擄喺七十年被擄期滿之時告終；當時古列由敞開嘅城門進入，攻取巴比倫，並殺咗伯沙撒。
“Today the church of God is free to carry forward to completion the divine plan for the salvation of a lost race. For many centuries God’s people suffered a restriction of their liberties. The preaching of the gospel in its purity was prohibited, and the severest of penalties were visited upon those who dared disobey the mandates of men. As a consequence, the Lord’s great moral vineyard was almost wholly unoccupied. The people were deprived of the light of God’s word. The darkness of error and superstition threatened to blot out a knowledge of true religion. God’s church on earth was as verily in captivity during this long period of relentless persecution as were the children of Israel held captive in Babylon during the period of the exile.” Prophets and Kings, 714.
「今日，上帝的教會得以自由，推進並完成那為拯救失喪之人類而定的神聖計劃。許多世紀以來，上帝的子民一直喪失其自由。純正的福音宣講遭到禁止，凡膽敢違背人所頒命令者，便被施以最嚴厲的刑罰。其結果，主那偉大的道德葡萄園幾乎全然荒廢。人民被剝奪了上帝聖言的光照。錯謬與迷信的黑暗，幾乎要抹煞人對真宗教的認識。在這段長久而殘酷不息的迫害時期中，地上的上帝教會實在處於被擄之中，正如以色列子民在被擄期間被囚於巴比倫一樣。」《先知與君王》，714。
The end of the seventy years in Babylon typified 1798, and there were signs that preceded 1798, that announced that Christ’s return was imminent.
巴比倫七十年期滿，乃係1798年之預表；而喺1798年之前，已有若干先兆，宣告基督嘅再來已經迫近。
“The advent of the army of Cyrus before the walls of Babylon was to the Jews a sign that their deliverance from captivity was drawing nigh. More than a century before the birth of Cyrus, Inspiration had mentioned him by name, and had caused a record to be made of the actual work he should do in taking the city of Babylon unawares, and in preparing the way for the release of the children of the captivity.” Prophets and Kings, 551.
「居魯士的大軍臨到巴比倫城牆之前，對猶太人而言，乃係一個徵兆，表明佢哋從被擄之中得釋放嘅日子已經臨近。早喺居魯士出生一個多世紀之前，靈感已經按名提到佢，並且使人記錄低佢將要實際施行嘅工作，就係點樣出其不意奪取巴比倫城，並且為被擄之民得釋放預備道路。」《先知與君王》，551頁。
Cyrus also typified the signs which preceded 1798. The historians are rather vague about the rule of Darius and Cyrus, but God’s Word is clear. The Medo-Persian Empire followed the Empire of Babylon, and the first king of Medo-Persia was Darius, though it was his nephew Cyrus that was the general that took Babylon, the night of Belshazzar’s last party. Cyrus and Darius both typify the time of the end of the seventy-year captivity, that represents the time of the end in 1798, and that also typifies the time of the end in 1989.
古列亦預表咗1798年之前嘅徵兆。歷史學家對大利烏同古列嘅統治頗為含糊，但神嘅話語卻係清楚。瑪代波斯帝國繼巴比倫帝國之後而起，而瑪代波斯嘅第一位王係大利烏，雖然攻取巴比倫嘅將軍乃係佢嘅外甥古列，就係伯沙撒最後一次筵宴嗰一夜。古列同大利烏都預表七十年被擄終結之時；呢一段時期代表1798年嘅末時，亦同樣預表1989年嘅末時。
The time of the end in the history of Moses was marked by the births of Aaron and Moses, three years apart. That history typified most perfectly the history of Christ, and the time of the end in that history was marked by the birth of John, and six months later the birth of his cousin Jesus. The time of the end has two waymarks, and Darius and Cyrus both mark the end of the captivity of seventy years, that typified the end of the captivity of twelve hundred and sixty years. The deadly wound of the papal beast in 1798, was followed the next year by the death of the one who had rode upon and reigned over that beast. In 1989 Reagan and Bush the first, were both presidents.
摩西歷史中末時期，以亞倫同摩西相隔三年嘅出生作為標記。嗰段歷史最完全地預表基督嘅歷史，而嗰段歷史中末時期，則以約翰嘅出生作為標記，六個月之後，佢嘅表親耶穌亦出生。末時期有兩個路標，而大利烏同古列都標誌住七十年被擄嘅終結；呢七十年被擄，乃係預表一千二百六十年被擄嘅終結。1798年，教皇獸所受嘅致命傷之後，翌年，嗰位曾騎在並統治呢獸之上者亦告身亡。1989年，列根同老布殊二人都同時係總統。
Cyrus marks the signs that announce the coming time of the end, and he marks the time of the end. He marks the increase of knowledge, and the empowerment of the first message when an angel descends, and he marks the work that is then taken up in laying the foundations, the work of building the temple, and the arrival of the third angel when the Messenger of the Covenant suddenly comes to His temple.
居魯士標誌着宣告末時將臨之徵兆，亦標誌着末時本身。他標誌着知識嘅增長，又標誌着當一位天使降下時，第一道信息所得嘅能力；並且他標誌着其後所承接嘅奠基工作、建造聖殿嘅工作，以及第三位天使嘅來到——當立約之使者忽然來到祂嘅殿中之時。
In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled. And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel. Daniel 10:1–4.
波斯王古列第三年，有事顯現與但以理；他又名伯提沙撒。這事是真實的，只是所定的日期長久；他明白這事，且明白這異象。當那些日子，我但以理悲傷滿了三個七日。我沒有吃美食，酒肉沒有入口，也沒有用油抹身，直到滿了三個整七日。正月二十四日，我在大河邊，就是希底結河邊。 但以理書 10:1–4
The symbols of Cyrus and Belteshazzar represent a specific prophetic history in the last days. The symbol of Belteshazzar informs us that the people being represented are the one hundred and forty-four thousand, who are the final generation of covenant people. They are placed in the prophetic history represented by Cyrus, which represents the history which preceded 1798, and 1989, and September 11, 2001, for Cyrus represents all of those waymarks. He also represents the disappointment of July 18, 2020, and even the soon coming Sunday law in the United States. The key to ascertaining where Daniel’s last vision is prophetically placed is ascertained by what Daniel knows.
古列同伯提沙撒嘅表號，代表末後日子一段特定嘅預言歷史。伯提沙撒呢個表號使我哋知道，所代表嘅人民乃係十四萬四千人，即係立約子民最後一代。佢哋被置於由古列所代表嘅預言歷史之中；古列所代表嘅，乃係一段先於1798年、1989年同2001年9月11日嘅歷史，因為古列代表晒所有呢啲里程碑。佢亦都代表2020年7月18日嘅失望，甚至代表美國即將來臨嘅星期日法。要確定但以理最後一個異象喺預言上被置於何處，關鍵乃在於但以理所知道嘅事。
In verse one Daniel (Belteshazzar), has understanding of both the “thing” and also the “vision”. The “thing,” is the Hebrew word “dabar,” meaning “word”, and it is used by Gabriel to represent the “chazon” vision of the twenty-five hundred and twenty years (“seven times”). The “vision” in verse one, which Daniel understands, is the “mareh” vision of the twenty-three hundred years. God’s covenant people of the last days did not understand the “seven times,” at the time of the end in 1989. They did not understand the “seven times,” until after September 11, 2001, so Daniel must be in the time of the prophetic reform movement represented by Cyrus after September 11, 2001, for Daniel, representing the final prophetic movement, understands both the “thing,” and the “vision”.
喺第一節，Daniel（Belteshazzar）明白咗「嗰件事」以及「異象」兩者。「嗰件事」乃希伯來文「dabar」，意思係「話語」，而 Gabriel 用呢個詞去代表嗰二千五百二十年（「七次」）嘅「chazon」異象。第一節中 Daniel 所明白嘅「異象」，乃係嗰二千三百年嘅「mareh」異象。上帝末後日子立約嘅子民，喺1989年末時，並唔明白「七次」。佢哋直到2001年9月11日之後，先至明白「七次」，因此 Daniel 必然處於由 Cyrus 所代表、喺2001年9月11日之後嘅預言改正運動時期；因為 Daniel 代表最後嘅預言運動，並且明白「嗰件事」同埋「異象」兩者。
Daniel is identified as being in a twenty-one day period of mourning. “In those days” of mourning Daniel, came to understand the “thing,” and he also had understanding of the “vision.” The truth represented by the “thing” was revealed to Daniel in the days of mourning. God’s people are represented as “mourning” in the reform lines just prior to the Midnight Cry. The mourning is represented by Martha and Mary mourning for Lazarus, just prior to the Triumphal Entry. It was illustrated by the discouragement after the first disappointment in Millerite history as expressed by Jeremiah.
但以理被指出正處於一段二十一日哀慟的時期。「當那些日子」哀慟之中，但以理明白了那「事」，並且他也明白那「異象」。那「事」所代表的真理，是在哀慟的日子向但以理啟示出來的。在改正路線中，於午夜呼聲之前，上帝的子民被表徵為「哀慟」。這哀慟由馬大和馬利亞為拉撒路哀慟所表徵，正值榮入聖城之前。它亦由米勒派歷史中第一次失望之後的灰心喪志所說明，正如耶利米所表達的一樣。
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? Jeremiah 15:16–18.
「我得着你嘅言語，就當食物食咗；你嘅言語成為我心中嘅歡喜快樂，因我係稱為你名下嘅人，耶和華萬軍之神啊。我冇坐喺戲笑人嘅會中，也冇歡樂；因你嘅手喺我身上，我獨自靜坐，因你使我滿心憤恨。點解我嘅痛苦長久不止，我嘅傷痕無法醫治，不肯痊癒呢？你於我豈真係全然像說謊嘅、像靠不住嘅溪水嗎？」耶利米書 15:16–18
Jeremiah did not “rejoice,” which the citizens of Sodom and Egypt did in Revelation chapter eleven, at the death of the two witnesses. To “not rejoice,” is to mourn. Belteshazzar’s mourning identifies the mourning that is associated with the death of the two witnesses. On July 18, 2020, and November 3, 2020, the two witnesses of the true Protestant horn and Republican horns of the earth beast were slain in the streets of Sodom and Egypt, where also our Lord was crucified. When our Lord was crucified, His disciples began to mourn. Those two witnesses were represented in Revelation chapter eleven, as Moses and Elijah.
耶利米並沒有像《啟示錄》第十一章中所記所多瑪與埃及的居民那樣，因那兩個見證人之死而「歡喜」。所謂「不歡喜」，就是哀慟。伯提沙撒的哀慟，指出了那與兩個見證人之死相關聯的哀慟。於2020年7月18日及2020年11月3日，真新教之角與地獸之共和黨諸角的那兩個見證人，在所多瑪與埃及的街上被殺；那地方也就是我們的主被釘十字架之處。當我們的主被釘十字架時，祂的門徒就開始哀慟。那兩個見證人在《啟示錄》第十一章中乃是以摩西和以利亞作為表徵。
There are five references to Christ as Michael in the Scriptures, three in the book of Daniel, one in the book of Jude and another in the book of Revelation. In chapter ten, which we are now considering, Michael is mentioned twice, in verses thirteen and twenty-one, and then again in chapter twelve, verse one. He is identified in Revelation twelve, verse seven. In Jude, Michael is identified as resurrecting Moses, who in Revelation chapter eleven, is one of the witnesses that is dead in the street.
聖經中有五處經文提及基督為米迦勒：但以理書中有三處，猶大書中有一處，啟示錄中另有一處。我們現正考察的第十章中，米迦勒被提及兩次，即在第十三節和第二十一節；然後在第十二章第一節又再被提及一次。啟示錄第十二章第七節表明了祂的身分。在猶大書中，米迦勒被指明為使摩西復活者；而摩西在啟示錄第十一章中，乃是那倒斃於街上的見證人之一。
I will therefore put you in remembrance, though ye once knew this, how that the Lord, having saved the people out of the land of Egypt, afterward destroyed them that believed not. And the angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto the judgment of the great day. Even as Sodom and Gomorrha, and the cities about them in like manner, giving themselves over to fornication, and going after strange flesh, are set forth for an example, suffering the vengeance of eternal fire. Likewise also these filthy dreamers defile the flesh, despise dominion, and speak evil of dignities. Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee. Jude 5–9.
所以，我要提醒你們，雖然你們從前已經知道這事：主曾把百姓從埃及地救出來，後來卻滅絕了那些不信的人。又有那些不守本位、離開自己住處的天使，主用永遠的鎖鏈把他們拘留在黑暗之下，等候大日的審判。又如所多瑪、蛾摩拉和周圍的城邑，也照樣縱情淫亂，隨從逆性的情慾，就作為鑑戒，受永火刑罰的報應。照樣，這些污穢的做夢之人也玷污肉體，輕慢主治的，毀謗尊位的。可是，天使長米迦勒為摩西的屍首與魔鬼爭辯的時候，尚且不敢用毀謗的話罪責他，只說：「主責備你吧！」猶大書 5–9。
In the book of Jude, in the context of both Sodom and Egypt, which represents the great city where Moses and Elijah are slain in Revelation chapter eleven; Christ, represented by Michael, resurrects the body of Moses. Moses and Elijah had been dead for three and a half symbolic days in Revelation chapter eleven, and the days of mourning for Belteshazzar end when Michael comes down out of heaven. Line upon line, Daniel chapter ten verses one through four, are identifying the period of mourning that concludes when the two witnesses are resurrected by Michael.
喺《猶大書》入面，以所多瑪同埃及為背景——呢兩者都象徵《啟示錄》第十一章中摩西同以利亞被殺之所在嘅大城——基督以米迦勒所表徵，使摩西嘅身體復活。《啟示錄》第十一章入面，摩西同以利亞已經死咗三日半嘅象徵性日子；而當米迦勒從天降下嘅時候，伯提沙撒哀悼嘅日子就告終。逐句逐行，《但以理書》第十章一至四節，正係指明嗰段哀悼時期；而呢段時期，就喺兩個見證人由米迦勒復活之時結束。
We shall continue this study in the next article.
我哋將會喺下一篇文章繼續呢項研究。
“The Father chose Moses and Elijah to be his messengers to Christ, and glorify him with the light of Heaven, and commune with him concerning his coming agony, because they had lived upon earth as men; they had experienced human sorrow and suffering, and could sympathize with the trial of Jesus, in his earthly life. Elijah, in his position as a prophet to Israel, had represented Christ, and his work had been, in a degree, similar to that of the Saviour. And Moses, as the leader of Israel, had stood in the place of Christ, communing with him and following his directions; therefore, these two, of all the hosts that gathered around the throne of God, were fittest to minister to the Son of God.
「父揀選咗摩西同以利亞作為佢差遣到基督嗰度嘅使者，並以天上嘅光榮耀佢，又同佢談論佢將要臨到嘅苦難，因為佢哋曾經喺地上以人嘅身分生活過；佢哋經歷過人類嘅憂傷同痛苦，能夠喺耶穌屬世嘅生命中，體恤佢所受嘅試煉。以利亞，以作為以色列先知嘅地位，曾經預表基督，而佢嘅工作亦喺某程度上同救主嘅工作相似。至於摩西，作為以色列嘅領袖，曾經站喺基督嘅位置上，同佢交通，並遵行佢嘅指示；因此，喺一切聚集喺神寶座周圍嘅天軍之中，呢兩位最適合服事神嘅兒子。」
“When Moses, enraged at the unbelief of the children of Israel, smote the rock in wrath and furnished them the water for which they called, he took the glory to himself; for his mind was so engrossed with the ingratitude and waywardness of Israel that he failed to honor God and magnify his name, in performing the act which He had commanded him to do. It was the plan of the Almighty to frequently bring the children of Israel into straight places, and then, in their great necessity, to deliver them by his power, that they might recognize his special regard for them, and glorify his name. But Moses, in yielding to the natural impulses of his heart, appropriated to himself the honor due to God, fell under the power of Satan, and was forbidden to enter the promised land. Had Moses remained steadfast, the Lord would have brought him to the promised land, and would then have translated him to Heaven without his seeing death.
「當摩西因以色列子民的不信而震怒，在忿怒中擊打磐石，供應他們所呼求的水時，他將榮耀歸於自己；因為他的心思如此被以色列的忘恩負義與悖逆任性所佔據，以致他在施行上帝所吩咐他去行的事時，未有尊榮上帝，並高舉祂的名。全能者的計劃，乃是屢次將以色列子民帶到困境之中，然後在他們極大的需要裏，藉着祂的大能拯救他們，好使他們認明祂對他們特別的眷顧，並榮耀祂的名。但摩西在順從自己心中天然衝動之時，將本該歸於上帝的尊榮據為己有，落在撒但的權勢之下，並被禁止進入應許之地。倘若摩西曾持守堅定，主本會領他進入應許之地，然後在他未見死亡以前，將他接升到天上。」
“As it was, Moses passed through death, but the Son of God came down from Heaven and resurrected him before his body had seen corruption. Though Satan contended with Michael for the body of Moses, and claimed it as his rightful prey, he could not prevail against the Son of God, and Moses, with a resurrected and glorified body, was borne to the courts of Heaven, and was now one of the honored two, commissioned by the Father to wait upon his Son.
「事情確係如此：摩西經過咗死亡，但上帝嘅兒子從天降下，在佢嘅身體尚未見朽壞之前，就使佢復活。雖然撒但曾為摩西嘅身體與米迦勒爭辯，並聲稱那是佢理當所得嘅獵物，然而佢不能勝過上帝嘅兒子；於是摩西帶着復活而得榮耀嘅身體，被帶到天上嘅庭院之中，現今已成為那蒙尊榮嘅兩位之一，奉父差遣，侍立喺佢兒子身旁。」
“By permitting themselves to be so overcome by sleep, the disciples had lost the conversation between the Heavenly messengers and the glorified Redeemer. But as they suddenly awake from profound slumber, and behold the sublime vision before them, they are filled with rapture and awe. As they look upon the radiant form of their beloved Master, they are obliged to shield their eyes with their hands, not being able otherwise to endure the inexpressible glory that clothes his person, and which emits beams of light like those of the sun. For a brief space the disciples behold their Lord glorified and exalted before their eyes, and honored by the radiant beings whom they recognize as the favored ones of God.” The Spirit of Prophecy, volume 2, 329, 330.
「門徒任由自己被睡意如此勝過，便錯過了天上的使者與那得榮耀之救贖主之間的談話。但當他們忽然從沉睡中醒來，看見眼前那崇高的異象時，便滿心狂喜與敬畏。當他們注視自己所愛之夫子的榮耀形體時，便不得不用手遮掩雙眼，因為除此以外，他們無法忍受那披覆其身、不可言喻的榮光；那榮光所發出的光輝，有如日頭的光線。在短暫片刻之間，門徒親眼看見他們的主在他們面前得了榮耀，被高舉，並且受那些光輝燦爛、他們認出是上帝所眷愛之人的尊崇。」《預言之靈》第二卷，329，330。