Verse ten, of chapter eleven of Daniel, pulls together the internal and external message with the word “fortress.” The connection that it makes with Isaiah’s sixty-five year prophecy, identifies the “fortress” of the external prophecy as Russia, and the internal “fortress” of the temple which Christ raises during the same history. The external fortress, which is in verse thirty-one is identified as the “sanctuary of strength,” represents an earthly king or kingdom. The internal fortress, or the internal sanctuary of strength, is the temple which the Messenger of the Covenant raises in forty-six years.
但以理書第十一章第十節，用「保障」一詞，把內部與外部的信息連繫起來。它與以賽亞六十五年預言所建立的關聯，指出外部預言中的「保障」就是俄羅斯，以及基督在同一段歷史中所興起之聖殿的內部「保障」。外部的保障，就是在第三十一節所指明的「保障的聖所」，乃代表一個地上的王或國度。內部的保障，或內部那保障的聖所，乃是立約的使者在四十六年間所興起的聖殿。
In the Most Holy Place of that temple (the citadel), God is seated in heavenly places.
喺嗰座殿（即城堡）嘅至聖所內，神坐喺天上。
In the book of Daniel two Hebrew words are both translated as “sanctuary.” One is “miqdash,” and the other is “qodesh.” “Miqdash” can represent a pagan sanctuary, or God’s sanctuary, or even a stronghold. “Qodesh,” is only used to represent God’s sanctuary in the Bible. The “sanctuary” (miqdash) of strength (fortress), in verse thirty-one of Daniel chapter eleven, is translated as the “sanctuary of strength”, and the Hebrew word translated as sanctuary there is “miqdash” which represents the City of Rome, which is the symbol of Roman strength in the history of both pagan and papal Rome. Daniel employed the two Hebrew words in a very careful manner. In the verses which are the central pillar of Adventism, we find the word “sanctuary”.
喺《但以理書》入面，有兩個希伯來字都被譯作「聖所」。一個係「miqdash」，另一個係「qodesh」。「Miqdash」可以指異教嘅聖所，或者上帝嘅聖所，甚至可以指堡壘；而「qodesh」喺《聖經》入面只係用嚟指上帝嘅聖所。喺《但以理書》第十一章第三十一節所講嘅力量（堡壘）之「聖所」（miqdash），被譯作「保障嘅聖所」；嗰度譯作「聖所」嘅希伯來字係「miqdash」，所指嘅乃係羅馬城，佢喺異教羅馬同教皇羅馬嘅歷史當中，乃係羅馬力量嘅象徵。但以理運用呢兩個希伯來字嘅方式非常謹慎。喺構成復臨信仰核心支柱嘅經文當中，我哋見到「聖所」呢個字。
Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.
跟住我聽見有一位聖者說話，又有另一位聖者對那位說話的聖者說：「關於常獻的燔祭同那使地荒涼的罪過、以致聖所同軍旅都被踐踏在腳下的異象，要到幾時呢？」他對我說：「到二千三百日；然後聖所就必潔淨。」但以理書 8:13, 14
The Hebrew word translated as “the sanctuary,” in both verses is “qodesh,” and is only used to represent God’s sanctuary. In verse eleven, identifying pagan Rome, and specifically the Pantheon temple in the City of Rome, we find the word “sanctuary”, but in that verse it is the Hebrew word “miqdash.”
喺呢兩節經文入面，譯作「聖所」嘅希伯來字都係「qodesh」，而且只係用嚟代表上帝嘅聖所。喺第十一節，當中所指明嘅係異教羅馬，尤其係羅馬城入面嘅萬神殿，我哋亦見到「聖所」呢個詞；但喺嗰一節入面，所用嘅乃係希伯來字「miqdash」。
Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. Daniel 8:11.
他甚至自高自大，直到敵擋天軍的元帥；藉着他，常獻的燔祭被除掉，他聖所的所在也被傾覆。〈但以理書〉8:11
The “sanctuary of strength” in verse thirty-one of Daniel eleven is the Hebrew word “miqdash,” and it appears in connection with the Hebrew word that is translated as “fortress” in verses seven and ten in chapter eleven. In verse seven the king of the south went right into the city of Rome and took the king of the north captive, for he entered into his fortress, but in verse ten, the king of the north only goes up “to” the “fortress,” for he stopped at the borderline of his kingdom and Egypt. It is at the borderline of Raphia that the next verse was to address. The “sanctuary of strength” in verse thirty-one is the “miqdash,” of the “fortress”.
但以理書第十一章第三十一節所說的「保障的聖所」，其希伯來文乃是「miqdash」；而這詞與第十一章第七節及第十節中譯作「保障」的那個希伯來字彼此相關。於第七節，南方王直入羅馬城，擄去北方王，因他進入了他的保障；但於第十節，北方王只是上到那「保障」那裏，因他在自己國境與埃及交界之處便停住了。下一節所要論及的，正是在拉非亞的邊界。第三十一節的「保障的聖所」，就是那「保障」的「miqdash」。
The battle of the borderline in Raphia typifies the battle of the borderline in the Ukraine. That prophetic history is recognized by understanding that the “head” is the kingdom or the king, it is the fortress of his strength, but the prophecy is addressing an internal and an external truth. The “sanctuary of strength” for the external line is represented by the “miqdash” sanctuary, and the sanctuary of strength for the internal line is represented by the “qodesh” sanctuary.
拉非亞邊界之戰，乃預表烏克蘭邊界之戰。要認明呢段預言歷史，必須明白「頭」乃指王國或君王；佢係其力量之保障，然而呢段預言所論及嘅，乃係一個內部同一個外部嘅真理。對於外在線而言，「力量之聖所」係由「miqdash」聖所所代表；對於內在線而言，力量之聖所則由「qodesh」聖所所代表。
1844 to 1863 represents a line of prophetic history which illustrates the sealing of the one hundred and forty-four thousand. The twenty-five hundred and twenty years of scattering against the northern kingdom ended in 1798, and the same twenty-five hundred and twenty year line against the southern kingdom ended in 1844. Those two lines represent the lower nature of mankind and the higher nature of mankind. The lower nature, which is represented by the northern kingdom, is the body, and the higher nature is the head. The head is the capital of the kingdom, and it is the king. For this illustration Christ chose Judah, the southern kingdom, to place His name, and the capital city is Jerusalem. Jerusalem is where the true sanctuary of strength is located, and in that sanctuary there is a throne room for the king, who is the head.
1844年至1863年代表一條先知歷史的路線，說明十四萬四千人的蓋印。針對北國而有之二千五百二十年分散時期，於1798年結束；而同一條針對南國之二千五百二十年路線，則於1844年結束。這兩條路線代表人類較低的性情與較高的性情。由北國所代表的較低性情乃是身體，而較高的性情乃是頭。頭乃國度的京城，並且是王。為着這個表號，基督揀選猶大，即南國，作為安置祂名的所在，而其京城乃是耶路撒冷。耶路撒冷乃真正力量之聖所所在之地，而在那聖所之中，有一個屬於王的寶座廳；這王就是頭。
The “seven times” of Leviticus twenty-six was the final sealing truth in 1856, that was intended to empower an ensign to finish the work. From 1844 to 1863, Christ intended to combine His Divinity with humanity for eternity, but humanity rebelled.
《利未記》第二十六章嘅「七個時期」，乃係1856年最後封印嘅真理，原意係要賦予一面旌旗能力，去完成呢項工作。由1844年至1863年，基督原本要將祂嘅神性同人性永遠結合，然而人性卻背叛了。
He was unable to transform man’s lower nature at that time, for that takes place at His second coming. He will then transform man’s higher nature into His image, by combining mankind’s head, with Divinity’s head. The head was the capital of the kingdom. The head was the king, and when Christ performs the transformation of Divinity uniting with humanity, He combines the head of both humanity and Divinity in the sanctuary at Jerusalem in the Most Holy Place, where Christ is seated with His Father.
當時祂未能改變人較低等的本性，因為那要在祂第二次降臨時才會發生。到那時，祂要藉着將人類的元首與神性的元首聯合起來，把人較高等的本性變化成祂的形像。元首乃是國度的首府。元首就是君王；當基督施行那神性與人性聯合的變化之時，祂便在耶路撒冷聖所的至聖所裏——基督與祂父同坐之處——把人性與神性的元首聯合起來。
To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:21, 22.
得勝的，我要賜他與我一同坐在我嘅寶座上，正如我得了勝，亦與我父一同坐在祂嘅寶座上。有耳可聽的，就應當聽聖靈向眾教會所說的話。啟示錄 3:21, 22.
Christ promises that those (Laodiceans), who overcome as He overcame (and become Philadelphians), will be seated with Him, in the heavenly places.
基督應許，凡得勝的人（即老底嘉人），正如祂自己得勝一樣（並成為非拉鐵非人），都要與祂一同坐在天上。
Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places, … And hath raised us up together, and made us sit together in heavenly places in Christ Jesus. Ephesians 1:20, 2:6.
就是祂在基督身上所運行的；當祂使祂從死人中復活，又使祂坐在天上自己嘅右邊，……又叫我哋與祂一同復活，一同坐在天上，喺基督耶穌裏。以弗所書 1:20，2:6。
The joining of Ezekiel’s two sticks (humanity with Divinity) is accomplished in God’s sanctuary of strength (qodesh), at the very time that the fortress of strength (miqdash) is identified as the prophetic key that connects both the internal and external lines of the prophecy which Gabriel came to make Daniel understand concerning what was to befall God’s people during the sealing time of the one hundred and forty-four thousand. Christ desired to accomplish this work in the Millerite history, but the work was thwarted by the rebellion of 1863, but the history of 1844 to 1863 still remains as a line which illustrates that attempted work.
以西結兩根木杖嘅聯合（人性與神性）係喺上帝能力嘅聖所（qodesh）之中成就嘅；正正喺嗰個時候，能力嘅堡壘（miqdash）被確認為先知性嘅關鍵，將預言內部同外部兩條線連接起來；而加百列曾來使但以理明白，關於喺十四萬四千人受印期間，上帝子民將要遭遇之事。基督曾渴望喺米勒派嘅歷史中成就呢項工作，但呢項工作因1863年嘅悖逆而受阻；然而，1844年至1863年嘅歷史仍然保留為一條路線，用以說明嗰項曾被嘗試進行嘅工作。
Verse ten of Daniel chapter eleven, contains the key to understanding the internal and external message of verses eleven through fifteen, which arrived into our prophetic history in 2014. Verse ten identifies 1989, which is the time of the end in the reform movement of the one hundred and forty-four thousand, but it also contains the key that allows 2014 to be recognized as a waymark in the history of the sealing.
《但以理書》第十一章第十節，包含咗明白第十一至十五節之內在同外在信息嘅關鍵；呢啲信息喺2014年進入我哋嘅預言歷史。第十節指出1989年，呢個就係十四萬四千人改革運動中嘅末時；但同時，佢亦包含咗一把關鍵，使2014年得以被辨認為印記歷史中嘅一個路標。
On October 22, 1844, the Messenger of the Covenant suddenly came to the temple He had erected. That waymark typifies September 11, 2001 when the third angel arrived again, and the seventh trumpet again began to sound. Then the history of 1840 to 1844 was also to be repeated, because the angel that descended on August 11, 1840 was no less a personage than Jesus Christ, and His work was to lighten the earth with His glory.
1844年10月22日，立約之使者忽然來到祂所建立的殿。呢個路標預表2001年9月11日，當時第三位天使再次來到，而第七號又再次開始吹響。其後，1840年至1844年嘅歷史亦要重演，因為喺1840年8月11日降臨嘅嗰位天使，正係耶穌基督本人，而祂嘅工作乃係以祂嘅榮耀照亮全地。
1840 to 1844 also represents from September 11, 2001 to the soon coming Sunday law, as does 1844 to 1863, represents September 11, 2001 to the soon coming Sunday law. Sister White aligns the history of 1844 with the history of the cross, and the cross represents a division of two histories of three and a half years, which both align with one another. The cross establishes that the preceding history beginning in 1840 and ending in 1844, and the following history unto 1863 are two parallel histories, which both represent the sealing period.
1840年至1844年，亦代表由2001年9月11日至那即將來臨之星期日法令的時期；正如1844年至1863年，也代表由2001年9月11日至那即將來臨之星期日法令。懷愛倫姊妹將1844年的歷史與十字架的歷史對齊，而十字架代表將兩段各為三年半的歷史分開；此兩段歷史彼此對應。十字架確立了此前自1840年開始、至1844年結束的歷史，與其後直到1863年的歷史，乃是兩段平行的歷史，而兩者都代表蓋印的時期。
The first line from 1840 to 1844 represents the victory of Philadelphian Adventists, the other line from 1844 to 1863 represents the failure of Laodicean Adventists. Both classes are represented in Daniel chapter ten, for Daniel, representing the victorious wise virgins during the sealing time of the one hundred and forty-four thousand, saw the vision, but those who were with him fled from the vision.
由1840年至1844年嘅第一條線，代表非拉鐵非嘅復臨信徒之得勝；由1844年至1863年嘅另一條線，代表老底嘉嘅復臨信徒之失敗。呢兩等人都喺但以理書第十章之中有所表徵，因為但以理——表徵喺十四萬四千人受印時期中得勝嘅聰明童女——看見了異象；但同佢一齊嘅人，卻因異象而逃跑。
And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude. And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Daniel 10:4–7.
正月二十四日，我在大河邊上，那河就是希底結河；我舉目觀看，看哪，有一人身穿細麻衣，腰束烏法精金帶。他的身體如水蒼玉，面貌如閃電，眼目如火把，手臂和腳彷彿光明的銅，說話的聲音如大眾的聲音。惟有我但以理一人看見這異象；因為同我在一起的人沒有看見這異象，只是大大戰兢，逃跑隱藏自己。但以理書 10:4–7。
In Daniel chapter seven, after Daniel had seen the vision of the beasts of prey, Gabriel came to explain the vision.
喺《但以理書》第七章，當但以理見咗嗰關於猛獸嘅異象之後，加百列前來解釋呢個異象。
I Daniel was grieved in my spirit in the midst of my body, and the visions of my head troubled me. I came near unto one of them that stood by, and asked him the truth of all this. So he told me, and made me know the interpretation of the things. Daniel 7:15, 16.
我但以理靈裏憂傷，身中不安，腦中的異象使我煩擾。我就走近一個侍立者，問他這一切的真情。於是他告訴我，使我知道這些事的講解。〈但以理書〉7:15, 16。
In Daniel chapter eight, after Daniel had seen the vision of the sanctuary beasts, Gabriel came to explain the vision.
喺《但以理書》第八章，喺但以理見咗聖所走獸嘅異象之後，加百列前嚟講解呢個異象。
And it came to pass, when I, even I Daniel, had seen the vision, and sought for the meaning, then, behold, there stood before me as the appearance of a man. And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. Daniel 8:15, 16.
事情就係咁：我但以理見咗呢個異象之後，切切尋求其中嘅意思；忽然，有一位形狀似人嘅站喺我面前。我又聽見烏萊河兩岸之間有人聲呼叫話：「加百列啊，要使此人明白呢個異象。」但以理書 8:15, 16.
In Daniel chapter nine, after Daniel had understanding of the number of years identified by Jeremiah and represented in the writings of Moses as both a curse and God’s oath, Gabriel came to explain the vision.
喺《但以理書》第九章，當但以理明白咗耶利米所指出嘅年數，並且明白呢啲年數喺摩西嘅著作之中被表述為咒詛同埋神嘅誓言之後，加百列就嚟解明呢個異象。
And whiles I was speaking, and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before the Lord my God for the holy mountain of my God; Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. Daniel 9:20–22.
我說話、禱告，承認我自己的罪和我民以色列的罪，又為我神的聖山，在耶和華我神面前懇求的時候；我正禱告說話的時候，我先前在異象中所見的那人加百列，奉命迅速飛來，約在獻晚祭的時候，按手在我身上。 他便指教我，與我說話，說，但以理啊，現在我出來，要使你有智慧，有聰明。 但以理書 9:20–22。
Therefore, upon three witnesses, all from the book of Daniel, when Gabriel says to Daniel in chapter ten, that he is come to make Daniel understand what shall befall God’s people in the last days, Gabriel is interpreting the feminine “marah,” causative vision that Daniel saw and the other class fled from.
因此，根據三個見證，皆出自《但以理書》，當加百列在第十章對但以理說，他來是要使但以理明白上帝的子民在末後的日子所必遭遇的事時，加百列乃是在解明但以理所見、而另一等人卻逃避了的那個陰性「marah」、使成之異象。
Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Daniel 10:14.
如今我來，是要使你明白在末後的日子，你的人民必遭遇何事；因為這異象乃是關乎許多日子以後的事。Daniel 10:14.
The vision Daniel had seen that produced a separation of believers, was the vision of Christ’s appearance, the vision of the twenty-three hundred years, but it was the feminine expression of that vision. It was the understanding of the vision of Christ’s sudden appearance as the Messenger of the Covenant that changed Daniel (and those represented by Daniel), into the image of Christ. That which “befalls God’s people in the latter days” is represented by the history of the Millerites from 1840 to 1844, and also by the Millerites from 1844 to 1863. One class flees from the vision in rebellion, and the other class follows Christ by faith into the Most Holy Place, to be seated with Him in heavenly places.
但以理所見、以致信徒之間產生分離的異象，乃是基督顯現的異象，就是二千三百日的異象；然而，那卻是該異象之陰性的表達。對基督忽然顯現、作為立約之使者這異象的理解，使但以理（以及但以理所代表的人）變成基督的形像。「末後的日子神的子民所遭遇的事」乃由米勒派自1840年至1844年的歷史所表徵，也同樣由米勒派自1844年至1863年的歷史所表徵。一等人悖逆地逃避這異象，另一等人則憑信跟隨基督進入至聖所，與祂一同坐在天上。
Yet when Gabriel interprets the vision where God’s last-day people are changed into the image of Christ, he sets forth the external history of the world. Daniel’s vision of Christ was interpreted by Gabriel as the external history of the sealing time of the one hundred and forty-four thousand. When the history of September 11, 2001, in Gabriel’s interpretation, is reached, the history that is emphasized as preceding the Sunday law of verse sixteen, is only recognized with the key of understanding represented as the “fortress” in verse ten. On September 11, 2001 the effect of every vision began to unfold as wheels within wheels.
然而，當加百列解釋那異象——上帝末後日子嘅子民被改變成基督嘅形像——之時，佢所陳明嘅，乃係世界外在嘅歷史。但以理所見關於基督嘅異象，加百列將之解釋為十四萬四千人受印時期之外在歷史。當喺加百列嘅解釋之中，去到二〇〇一年九月十一日呢段歷史之時，被強調為喺第十六節星期日法案之前嘅歷史，唯有藉住第十節中以「堡壘」所象徵嘅明白之鑰匙，先能被認出。喺二〇〇一年九月十一日，每一個異象嘅效應，便開始如輪中套輪一般展開。
And the word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision. For there shall be no more any vain vision nor flattering divination within the house of Israel. For I am the Lord: I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged: for in your days, O rebellious house, will I say the word, and will perform it, saith the Lord God. Again the word of the Lord came to me, saying, Son of man, behold, they of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord God. Ezekiel 12:21–28.
耶和華的話臨到我，說：「人子啊，在以色列地，你們有這是甚麼俗語，說：『日子遲延，一切異象都落空』呢？所以你要對他們說：『主耶和華如此說：我必使這俗語止息，人必不再在以色列中用這俗語；你卻要對他們說：日子臨近了，一切異象都必應驗。因為在以色列家中，必不再有虛假的異象和諂媚的占卜。因為我是耶和華；我所說的，必然成就，不再遲延。悖逆之家啊，就在你們的日子，我必說出這話，也必成就，這是主耶和華說的。』」 耶和華的話又臨到我，說：「人子啊，看哪，以色列家的人說：『他所見的異象是關乎許多日子以後的事；他所說的預言是指着遙遠的時代。』所以你要對他們說：『主耶和華如此說：我的話必不再有一句遲延；我所說的話，必定成就。這是主耶和華說的。』」以西結書 12:21–28。
Of all the prophetic wheels that are spinning within other prophetic wheels in that history, there is one wheel that inspiration has informed the students of prophecy of the last days is the wheel by which their eternal destiny will be decided. Line upon line, that wheel must also be the vision which Daniel saw that changed him into the image of Christ, for that is the vision identifying what befalls God’s people in the last days.
喺嗰段歷史之中，一切轉動緊、且輪中有輪嘅預言之輪當中，有一個輪，靈感已經指示末後日子研究預言嘅學生知道，佢哋永恆嘅命運將要藉住呢個輪而被決定。按線連線，嗰個輪亦都必定係但以理所見、使佢變成基督形像嘅異象，因為呢個異象正係表明神嘅子民喺末後日子所要遭遇之事。
“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.
「主已清楚向我顯明，獸像必會在恩門關閉之前形成；因為這乃是上帝子民所要面對之大試驗，藉此他們永恆的命運將被決定。你嘅立場充滿混亂矛盾，以致只有極少數人會被迷惑。 」
“In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].
「喺《啟示錄》第十三章，呢個題目已經清楚擺明出嚟；[啟示錄 13:11–17，引述。]」
“This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.
「呢就係上帝子民喺受印之前所必須經歷嘅考驗。凡藉着遵守上帝嘅律法，並拒絕接受虛假安息日，而證明自己忠於上帝嘅人，都必歸列於主上帝耶和華嘅旗幟之下，並要領受永生上帝嘅印記。至於嗰啲放棄從天上而來之真理，並接受星期日安息日嘅人，就必領受獸嘅印記。」《Manuscript Releases》，第15卷，15。
The test that is identified as the image of the beast test is twofold. It is the test that demands that the student of prophecy recognize the development of the image of the beast, which is the combination of church and state in the United States in advance of the Sunday law. It is also the test that produces either the image of the beast or the image of Christ within those represented by Daniel or those who fled. The separation is based upon whether those virgins “see this great vision,” as did Daniel, or whether they flee from the vision. The key to seeing the great vision is represented by the word “fortress.”
被界定為獸像之試驗者，乃有雙重性質。其一，這試驗要求預言的學生在星期日法之前，辨識美國之內獸像的形成，即教會與國家結合之發展。其二，這試驗亦在那些由但以理所代表的人，或那些逃跑的人裏面，產生獸的像，或基督的像。這分別乃根據那些童女是否如但以理一樣「看見這大異象」，抑或她們從這異象面前逃跑。看見這大異象的關鍵，乃由「堡壘」一詞所表徵。
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。
“The mighty angel who instructed John was no less a personage than Jesus Christ. Setting His right foot on the sea, and His left upon the dry land, shows the part which He is acting in the closing scenes of the great controversy with Satan. This position denotes His supreme power and authority over the whole earth. The controversy had waxed stronger and more determined from age to age, and will continue to do so, to the concluding scenes when the masterly working of the powers of darkness shall reach their height. Satan, united with evil men, will deceive the whole world and the churches who receive not the love of the truth. But the mighty angel demands attention. He cries with a loud voice. He is to show the power and authority of His voice to those who have united with Satan to oppose the truth.
「那位指示約翰的大力天使，所指者正是耶穌基督。祂右腳踏海，左腳踏旱地，表明祂在與撒但之大爭戰的最後場景中所擔當的角色。這姿勢顯示祂對全地所擁有之至高權能與權柄。這場爭戰歷世歷代愈演愈烈，愈發堅決，並且還要繼續如此，直到最後的場景，那時黑暗權勢之巧妙運作將達至頂峰。撒但與惡人聯合，必迷惑全世界，以及那些不領受真理之愛的眾教會。但那位大力天使要求人留意。祂大聲呼喊。祂要向那些與撒但聯合、敵擋真理的人，顯明祂聲音的能力與權柄。」
“After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order. Daniel shall stand in his lot at the end of the days. John sees the little book unsealed. Then Daniel’s prophecies have their proper place in the first, second, and third angels’ messages to be given to the world. The unsealing of the little book was the message in relation to time.
「呢七雷發出佢哋嘅聲音之後，有關呢小書，就如同當日吩咐但以理一樣，命令臨到約翰：『七雷所說的，你要封上。』呢啲係關乎將來嘅事件，會按次序顯明出來。但以理必喺日子終了之時，站在佢自己嘅分上。約翰看見嗰小書已經展開。咁樣，但以理嘅預言，就喺要傳畀全世界嘅第一位、第二位同第三位天使嘅信息之中，得着佢哋應有嘅位置。小書嘅開啟，乃係關乎時間嘅信息。」
“The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them.
《但以理書》同《啟示錄》原是一體。一本係預言，另一本係啟示；一本係封住嘅書，另一本係展開咗嘅書。約翰聽見雷聲所發出嘅奧祕，卻奉命不可將之寫出。
“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.
「賜予約翰、並藉七雷所發表之特別亮光，乃係對將要喺第一位同第二位天使信息之下發生之事件嘅描繪。」《基督復臨安息日會聖經註釋》，第7卷，971。