The key to identifying Russia as the power that initiated the Ukrainian war in 2014 is the “fortress,” which is the head, or the capital of the kingdom. The human temple consists of the head and the body. The head is the higher nature, and the body is the lower nature. The “seven times” that ended in 1844, was then to be joined with Jerusalem, which was the head of Judah. In the temple in Jerusalem the throne of the king, who is the head of Jerusalem, which was the head of Judah was located. The combination of Divinity with humanity, representing the sealing of the one hundred and forty-four thousand, is represented as receiving the “mind of Christ.” The mind is the higher nature, and it is therefore the “head.”
將俄羅斯辨認為於2014年發動烏克蘭戰爭之勢力嘅關鍵，係「保障」，即係王國嘅頭，或者其首都。人嘅聖殿由頭同身體組成。頭係較高嘅性情，而身體係較低嘅性情。喺1844年結束嘅「七期」，其後要與耶路撒冷聯合；耶路撒冷乃係猶大嘅頭。喺耶路撒冷嘅聖殿之中，設有王嘅寶座；而王乃係耶路撒冷嘅頭，耶路撒冷又係猶大嘅頭。神性與人性嘅結合，象徵十四萬四千人受印，乃被表述為領受「基督的心」。心思乃係較高嘅性情，因此亦就係「頭」。
When those represented by Daniel see the feminine causative vision that causes them to change into the image of Christ, they have received the mind of Christ, who is the second Adam, and is spiritual. At that point their literal carnal mind, which they inherited from the first Adam after he fell and reversed the order of his creation, is crucified. The carnal mind that wars against the law of God, which they received through no choice of their own at their birth, is replaced with the mind of Christ, which they receive by their own choice, that is perfectly obedient to the law of God. Their new mind, and Christ’s mind, are then one mind, and both reside together upon the throne in heavenly places. There is a place within the temple where God’s throne is located, and human beings, who were created in God’s image, have a specific place within the temple, that is designed for the presence of God.
當但以理所代表嘅人看見嗰個使佢哋變成基督形像之陰性使動異象之時，佢哋就已經領受咗基督嘅心思；基督乃係第二個亞當，並且係屬靈嘅。到嗰個時候，佢哋嗰個從第一個亞當喺墮落之後、顛倒咗自己受造次序而承受落嚟之字面上屬肉體嘅心思，就被釘十字架。嗰個與神律法爭戰嘅屬肉體心思，佢哋喺出生之時並非出於自己選擇而領受，如今就被基督嘅心思所取代；呢個心思係佢哋藉着自己嘅選擇所領受，並且完全順服神嘅律法。佢哋新嘅心思同基督嘅心思，於是就成為一個心思，二者一同居於天上之處嘅寶座之上。殿中有一個地方係神寶座所在之處，而照着神形像受造嘅人類，喺殿中亦有一個特定嘅地方，乃係為着神嘅同在而設。
That place is not in their lower nature, represented by the northern kingdom. It is in the place represented by the southern kingdom, which is where God chose to place His name, which is His character. The place is in Jerusalem, but as the capital of Judah, Jerusalem is the head, but the head of the capital is the king. And Jerusalem was chosen to be the capital, but so too was it chosen as the place where God would place His temple. Then in His temple He placed His throne. The southern kingdom represents the higher nature of man, but it also has a special throne room for the king. Sister White calls that place the “citadel” of the soul. A citadel, by definition, is a fortress.
嗰個地方唔喺佢哋較低嘅本性之中；呢較低嘅本性係由北國所表徵。佢乃係喺由南國所表徵嘅地方；嗰度正係上帝所揀選安置祂名嘅所在，而祂嘅名就係祂嘅品格。嗰個地方喺耶路撒冷；但耶路撒冷作為猶大嘅京城，乃係元首，然而京城嘅元首乃係王。耶路撒冷被揀選作為京城；同樣，佢亦被揀選為上帝安置祂聖殿嘅地方。其後，祂喺祂嘅殿中安置祂嘅寶座。南國表徵人較高嘅本性，但佢亦有一個特別為王而設嘅寶座室。懷姊妹稱嗰個地方為靈魂嘅「堡壘」。按定義而言，堡壘就係要塞。
“The whole heart is to be given to God, else the truth of God will fail to have a sanctifying effect on life and character. But it is a sad fact that many who profess the name of Christ have never given their hearts to him in simplicity. They have never experienced the contrition of an entire surrender to the claims of Christianity, and the consequence is that the transforming power of the truth is not in their lives; the deep, softening influence of the love of Christ is not made manifest in life and character. But what a work of feeding the flock of God might be done if the under-shepherds were crucified with Christ, and were living unto God to co-operate with the Chief Shepherd of the flock! Christ calls upon men to work as he worked. There is need of a deeper, stronger, more constraining testimony on the power of the truth as seen in the practical godliness of those who profess to believe it. The love of the Saviour in the soul will lead to a decided change in the manner in which workers labor for the souls of those who are perishing. When truth occupies the citadel of the soul, Christ is enthroned in the heart, and the human agent can then say, ‘I am crucified with Christ; nevertheless I live; yet not I, but Christ liveth in me; and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.’” Review and Herald, October 9, 1894.
「全心都當歸與上帝，否則，上帝真理就不能對人生同品格發揮使之成聖嘅功效。但可悲嘅係，好多自稱基督之名嘅人，從未以單純嘅心將自己嘅心交畀祂。佢哋從未經歷過為基督教所提出嘅要求而作出完全降服之痛悔，因此，真理改變人嘅能力並冇顯現喺佢哋嘅生命之中；基督之愛嗰種深厚、柔和人心嘅感化力，亦冇喺生活同品格上顯明出嚟。但如果嗰啲副牧者與基督同釘十字架，並向上帝而活，好與羊群嘅大牧者同工，咁麼，餵養上帝羊群嘅工作就可以做成何等大嘅事工！基督呼召人照祂所作嘅去作。凡自稱相信真理嘅人，喺實際敬虔生活上所顯出真理能力嘅見證，實在需要更加深、更有力、更具催迫性。救主嘅愛若存喺心靈之中，就必使作工嘅人喺為嗰啲將亡之人靈魂勞苦嘅方式上，帶來明確嘅改變。當真理佔據心靈嘅堡壘之時，基督就坐寶座於人心之中；到嗰時，人嘅代理者便能說：『我已經與基督同釘十字架；然而我還活着；但不再是我，乃是基督在我裏面活着；並且我如今在肉身活着，是因信上帝的兒子而活；祂是愛我，為我捨己。』」《Review and Herald》，1894年10月9日。
The “citadel of the soul” is where “Christ is enthroned.” The enthronement of Christ is accomplished when the flesh is crucified, and the flesh by Paul’s definition is the lower nature, and it is the northern kingdom. This is why the northern kingdom’s prophecy only reached to 1798. The lower nature cannot be combined with Divinity, it must be changed in the twinkling of an eye at the second coming. The southern kingdom, which contained the “head” which was Jerusalem, and the “head” which was the sanctuary reached to 1844, for it represented the higher nature that could choose to crucify the flesh and by faith enter into the citadel of the Most Holy Place, and be seated upon the throne with Christ. The place where that joining, and that enthronement takes place is in the citadel of the human temple. Verse ten of chapter eleven defines the head as the fortress, but that truth is only established with the witness of Isaiah, which demands that the truth concerning the fortress (citadel), be understood in its external and internal applications.
「靈魂嘅堡壘」就係「基督登上寶座」之處。基督被擁立登基，乃係當肉體被釘十字架之時成就；而按保羅嘅界定，肉體就係較低等嘅本性，亦即北國。呢個就係點解北國嘅預言只延伸到1798年。較低等嘅本性唔能夠與神性聯合；佢必須喺第二次降臨之時，喺一霎那、眨眼之間被改變。南國包含咗「頭」，即耶路撒冷；亦包含咗「頭」，即聖所；而其預言延伸到1844年，因為佢代表較高等嘅本性，呢種本性能夠選擇將肉體釘十字架，並且憑信進入至聖所嘅堡壘之中，與基督一同坐喺寶座上。嗰個聯合與登基發生嘅地方，就係人類殿宇嘅堡壘之內。第十一章第十節將頭界定為堡壘；但呢個真理唯有藉着以賽亞嘅見證先得以確立，而呢個見證要求我哋明白關於堡壘（城寨）嘅真理，喺其外在同內在嘅應用之中。
“The word of God is to be our spiritual food. ‘I am the bread of life,’ Christ said; ‘he that cometh to me shall never hunger; and he that believeth on me shall never thirst.’ The world is perishing for want of pure, unadulterated truth. Christ is the truth. His words are truth, and they have a deeper significance than appears on the surface, and a value beyond their unpretending appearance. Minds that are quickened by the Holy Spirit will discern the value of these words. When our eyes are anointed with the holy eye-salve, we shall be able to detect the precious gems of truth, even though they may be buried beneath the surface.
上帝的話應當作為我哋屬靈嘅糧食。基督說：「我就係生命嘅糧；到我呢度嚟嘅，必定唔餓；信我嘅，永遠唔渴。」世人正因缺乏純正、毫無摻雜嘅真理而走向滅亡。基督就係真理。祂嘅話就係真理，而且其中所包含嘅意義，比表面所見嘅更為深遠；其價值亦超乎佢哋樸實無華嘅外表。凡被聖靈甦醒嘅心思，必能辨識呢啲話語嘅價值。當我哋嘅眼睛被神聖嘅眼藥膏所膏抹之時，就能察覺真理寶貴嘅珍珠，即使佢哋係埋藏喺表面之下。
“Truth is delicate, refined, elevated. When it molds the character, the soul grows under its divine influence. Every day the truth is to be received into the heart. Thus we eat Christ’s words, which he declares are spirit and life. The acceptance of truth will make every receiver a child of God, an heir of heaven. Truth that is cherished in the heart is not a cold, dead letter, but a living power.
「真理係細緻、精純、崇高嘅。當真理塑造品格之時，心靈就在其神聖嘅感化之下得以長進。真理每日都要領受進入心中。如此，我哋就係食用基督嘅話語；祂宣告祂嘅話就係靈，就係生命。接受真理，必使每一個領受嘅人成為神嘅兒女，天國嘅後嗣。存喺心中、被珍愛嘅真理，唔係冰冷、死板嘅文字，乃係活嘅能力。」
“Truth is sacred, divine. It is stronger and more powerful than anything else in the formation of a character after the likeness of Christ. In it there is fulness of joy. When it is cherished in the heart, the love of Christ is preferred to the love of any human being. This is Christianity. This is the love of God in the soul. Thus pure, unadulterated truth occupies the citadel of the being. The words are fulfilled, ‘A new heart also will I give you, and a new spirit will I put within you.’ There is a nobleness in the life of the one who lives and works under the vivifying influence of the truth.” Review and Herald, February 14, 1899.
「真理乃神聖、屬神之物。喺塑造品格，使之肖似基督這事上，佢比一切別的事物更堅強、更有能力。喺其中有滿足的喜樂。當人喺心中珍愛真理之時，對基督的愛便勝於對任何人的愛。這就是基督教。這就是神喺人心靈中的愛。如此純淨、毫無摻雜的真理，便佔據了整個人存在的堡壘。於是這話便應驗了：『我也要賜給你們一個新心，將新靈放在你們裡面。』凡喺真理使人甦醒之感化下生活並作工的人，其生命中自有一種高尚。」《Review and Herald》，1899年2月14日。
That vision of prophetic history in Daniel chapter eleven, begins when verse two, and the sixth and richest president, align with the head, which is Russia in verses eleven through fifteen. In that history the sixth president, will become the eighth that is of the seven, and he will reign when church and state in the United States come together, and consummate their unholy fornication in verse sixteen, at the soon coming Sunday law.
但以理書第十一章中嗰個先知性歷史嘅異象，係由第二節開始；而第六位、亦即最富有嘅總統，與嗰個頭對應；嗰個頭就係第十一至第十五節所指嘅俄羅斯。喺嗰段歷史當中，第六位總統將要成為「屬於七位之中嘅第八位」，並且佢要喺美國嘅政教合一、並於第十六節所預示、即將來臨嘅星期日法之時，完成佢哋不聖潔嘅淫合之際掌權。
The ensign that is then to be lifted up will be disappointed and die for a period of three and a half days, which in Daniel ten, is twenty-one days. At the conclusion of the twenty-one days of mourning for Daniel, which is the conclusion of the three and a half days of death in the street for the two witnesses, who are those in Ezekiel’s valley, who are dead dry bones—there is a prophetic message that brings the dead back to life. That process in Daniel chapter ten, is represented by three steps.
嗰時將要被舉起嘅旗號，將會受挫，並且死咗一段三日半嘅時期；呢一段時期喺《但以理書》第十章中，就係二十一日。及至但以理二十一日哀傷嘅期滿，即係兩個見證人喺街上死咗三日半嘅期滿；而佢哋就係《以西結書》山谷中嗰啲死人、枯乾骸骨——嗰時就有一個先知性嘅信息，使死人復生。呢個過程喺《但以理書》第十章裏面，以三個步驟作為表徵。
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. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength. Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground. And, behold, an hand touched me, which set me upon my knees and upon the palms of my hands. And he said unto me, O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling. Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words. But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia. 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 10:4–14.
正月二十四日，我在大河希底結河邊的時候，舉目觀看，不料，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，手臂和腳如光明的銅，說話的聲音如大眾的聲音。惟有我但以理一人看見這異象；同我在一起的人沒有看見這異象，只是大大戰兢臨到他們，以致他們逃跑藏匿。因此只剩下我一人看見這大異象；我身上再無氣力，我的榮美在我裏面變為敗壞，我毫無氣力。然而我聽見他說話的聲音；我一聽見他說話的聲音，就面伏於地，沉睡了。忽然，有一隻手摸我，使我用膝和手掌支持微起。他對我說：「大蒙眷愛的但以理啊，要明白我與你所說的話，並且站起來；因為我現在奉差遣來到你這裏。」他向我說了這話，我便戰戰兢兢地立起來。他又對我說：「但以理啊，不要懼怕；因為從你第一日專心求明白、又在你神面前刻苦己心，你的言語已蒙垂聽；我因你的言語而來。然而波斯國的魔君攔阻我二十一日；不料，大君中的一位米迦勒來幫助我，我就留在那裏，抵擋波斯諸王。如今我來，要使你明白在末後的日子你本國之民所必遭遇的事；因為這異象還關乎後來許多的日子。」但以理書 10:4–14。
Daniel is at the end of the twenty-one days of mourning when he sees the vision of Christ and he hears the words of Christ. The vision of the visual and spoken Word of God, produces a separation of two classes, and Daniel was dead in the street, for he was “in a deep sleep.”
但以理在二十一日哀慟將盡之際，看見基督的異象，又聽見基督的話。這位上帝那可見並發聲之道的異象，產生了兩等人的分別；而但以理則如死在街上，因他「沉沉睡了」。
These things said he: and after that he saith unto them, Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep. Then said his disciples, Lord, if he sleep, he shall do well. Howbeit Jesus spake of his death: but they thought that he had spoken of taking of rest in sleep. Then said Jesus unto them plainly, Lazarus is dead. John 11:11–14.
他說了這些話之後，便對他們說：我們的朋友拉撒路睡了；但我去，要叫他從睡中醒過來。門徒就對他說：主啊，他若睡了，必然好了。然而耶穌是指着他的死說的；他們卻以為祂是說照常安睡歇息。於是耶穌就明明地對他們說：拉撒路死了。約翰福音 11:11–14。
Then Daniel was touched by Gabriel for the first time, who informs him of the political struggle that has been happening while Daniel was dead (asleep), and that he was now going to provide the interpretation of the vision that had just transformed Daniel into Christ’s image. He is then going to be touched a second time, by Christ Himself.
跟住，但以理第一次被加百列觸摸；加百列向他說明，當但以理死了（睡了）之時，所一直發生緊嘅政治鬥爭；並且告訴他，自己而家要將嗰個啱啱把但以理變成基督形像之異象嘅講解賜畀他。其後，他將要第二次被觸摸，而且係由基督親自觸摸。
And when he had spoken such words unto me, I set my face toward the ground, and I became dumb. And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. For how can the servant of this my lord talk with this my lord? for as for me, straightway there remained no strength in me, neither is there breath left in me. Daniel 10:15–17.
他向我說了這樣的話之後，我就面伏於地，啞口無言。看哪，有一位形狀像世人子孫的，摸我的嘴唇；於是我開口說話，對那站在我面前的說：「我主啊，因這異象，我的愁苦臨到我身上，我毫無氣力。這我主的僕人怎能與這我主說話呢？至於我，我裏面立時毫無氣力，連氣息也沒有留下。」但以理書 10:15–17。
This is parallel to the first prophecy of Ezekiel in chapter thirty-seven, for in the two prophecies that Ezekiel is told to present to the dead bones in the valley, the first forms the bodies, but they do not then have breath, nor do they have the strength of a mighty army. It is the second prophecy of Ezekiel that the bodies receive the breath from the four winds and stand up as a mighty army, and at Daniel’s second touch, “there remained no strength in me, neither is there breath left in me.” Then Daniel is again touched the third time overall, and the second time by Gabriel.
呢一點與以西結第三十七章嘅第一個預言相對應；因為喺以西結奉命向谷中枯骨宣講嘅兩個預言之中，第一個使身體成形，卻仍然冇氣息，亦冇大能軍隊嘅力量。乃係以西結嘅第二個預言，先使眾身體從四方嘅風領受氣息，並且站立起嚟，成為大能嘅軍隊；而喺但以理第二次被觸摸之時，「我身上再無氣力，氣息亦都全無。」其後，但以理再一次被觸摸，總共係第三次，亦即係加百列第二次觸摸佢。
Then there came again and touched me one like the appearance of a man, and he strengthened me, And said, O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me. Daniel 10:18, 19.
隨後，又有一位形狀像人的來摸我，使我有力量。祂說：「大蒙眷愛的人哪，不要懼怕；願你平安。你總要堅強，務要堅強。」祂向我說話的時候，我便得了力量，就說：「我主請說，因你使我有力量。」但以理書 10:18, 19
The third touch of Daniel, is Ezekiel’s second prophecy, which brings the bodies to their feet as a mighty army. His prophecy is addressed to a people that recognize that they are dead, for they were in mourning, as was Daniel.
但以理嘅第三次觸摸，乃係以西結嘅第二個預言；呢個預言使眾身體站立起來，成為一支極大嘅軍隊。佢嘅預言係向一班承認自己已經死咗嘅民而發出，因為佢哋正處於哀悼之中，正如但以理一樣。
Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord God; Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. Ezekiel 37:9–11.
祂就對我說：「你要向風發預言；人子啊，要發預言，對風說：『主耶和華如此說：氣息啊，要從四方而來，吹在呢啲被殺嘅人身上，使佢哋得生。』」於是我就照祂所吩咐我嘅發預言，氣息就進入佢哋裏面，佢哋便活了，並且站起來，立在自己腳上，成為極大嘅軍隊。祂又對我說：「人子啊，呢啲骸骨就係以色列全家。看哪，佢哋說：『我哋嘅骸骨枯乾了，我哋嘅指望失去了；我哋滅絕淨盡了。』」以西結書 37:9–11。
The Lord commands Ezekiel to prophesy, and he tells them the testimony of the house of Israel is that they are dead, without hope and cut off. They are mourning, as was Daniel, because they are disappointed by the failed prediction of July 18, 2020, and in that condition, Ezekiel is told to prophesy.
主吩咐以西結說預言，並且告訴他們，以色列家的見證乃是：他們已經死了，毫無指望，被剪除。佢哋正處於哀哭之中，正如但以理一樣，因為佢哋對2020年7月18日落空咗嘅預測感到失望；而正係喺呢種景況之下，以西結被吩咐說預言。
Therefore prophesy and say unto them, Thus saith the Lord God; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves, And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord. Ezekiel 37:12–14.
所以你要向佢哋預言，對佢哋講：主耶和華如此說：看哪，我的子民啊，我必開你哋的墳墓，使你哋從墳墓中上來，並且帶你哋進入以色列地。我的子民啊，當我開你哋的墳墓，使你哋從墳墓中上來的時候，你哋就必知道我是耶和華。我必將我的靈放在你哋裏面，你哋就必存活；我也必將你哋安置在你哋自己的地上；那時，你哋就必知道我耶和華說了這話，也成就了這事。這是耶和華說的。以西結書 37:12–14。
The Lord, who is Michael the archangel opens their graves and the two witnesses of Revelation eleven, who are then resurrected and given the Holy Spirit and stand up, just as the Holy Spirit was given to those who stand up when they are brought out of their graves in Ezekiel’s second prophecy.
主就係天使長米迦勒，佢打開佢哋嘅墳墓；而《啟示錄》第十一章嗰兩個見證人，隨後復活，並領受聖靈而站起來，正如喺以西結第二個預言之中，嗰啲從墳墓被領出來而站起來的人，同樣被賜下聖靈一樣。
And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:11.
三日半之後，有生氣從神而來，進入他們裡面；他們就站起來，雙腳直立；看見他們的人都大大懼怕。啟示錄 11:11
Those two witnesses are represented as Moses and Elijah, and Moses was also resurrected by the voice of the archangel.
嗰兩個見證人被描繪為摩西同以利亞，而摩西亦都係藉住天使長嘅聲音復活。
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 1:9.
然而，天使長米迦勒，為摩西的身體與魔鬼爭辯的時候，尚且不敢用毀謗的話罪責他，只說：「主責備你。」猶大書 1:9。
Michael, the Prince and the Archangel, is the One who came and helped Gabriel in Daniel chapter ten, and it is His voice that calls men and women to life.
米迦勒，那位君王與天使長，就是在但以理書第十章前來幫助加百列的那一位；呼召男男女女得生命的，也正是祂的聲音。
For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first. 1 Thessalonians 4:16.
因為主必親自從天降臨，有呼喊的聲音，有天使長的聲音，又有神的號吹響；那在基督裏死了的人必先復活。帖撒羅尼迦前書 4:16
Daniel’s three touches represent the transition of the Laodicean movement of the third angel, unto the Philadelphian movement of the third angel, and in Daniel ten, the vision that accomplishes the transition from the image of Laodicea, unto the image of Philadelphia, is represented by the prophetic history represented in chapter eleven. That vision is represented by Ezekiel as the vision of Islam of the third woe. In 2014, Russia initiated the second proxy war. In 2015, the richest president began his efforts to become the sixth president.
但以理所受嘅三次觸摸，象徵第三位天使之老底嘉運動過渡到第三位天使之非拉鐵非運動；而喺《但以理書》第十章，嗰個完成由老底嘉形像過渡到非拉鐵非形像嘅異象，乃係由第十一章所代表嘅預言歷史所表明。以西結將呢個異象表述為第三樣災禍之伊斯蘭嘅異象。喺2014年，俄羅斯發動咗第二場代理戰爭。喺2015年，嗰位最富有嘅總統開始努力，要成為第六位總統。
In 2020, that president, representing the Republican horn was slain by the “woke” atheist beast from the bottomless pit, and in the same year the Laodicean Protestant horn was also slain. In 2023, both horns came back to life, both beginning their transition into the eighth that is of the seven. One transitioning into the political image of the beast as Church and State are brought together in the United States, and the other horn transitioning from the image of Laodicea to the image of Christ. Both will be lifted up at the soon coming Sunday law. One will become “Alexander the Great”, the premier king of the ten kings who give their seventh kingdom to the whore of Rome, and the other lifted up as an ensign.
喺2020年，嗰位總統，作為代表共和黨之角，被從無底坑上來、帶有「覺醒」思想嘅無神論獸所殺；而喺同一年，老底嘉嘅新教之角亦都被殺。到咗2023年，兩角都復活過來，並且都開始進入向嗰屬於七者之一嘅第八位轉變嘅過程。一角正轉變成為獸嘅政治形像，因為教會同國家喺美國被結合埋一齊；而另一角就由老底嘉嘅形像轉變為基督嘅形像。兩者都將會喺即將來臨嘅星期日法案之時被高舉。一個將成為「亞歷山大大帝」，即係將自己第七國交畀羅馬淫婦嘅十王之首要君王；而另一個則會被高舉成為一面旌旗。
The vision that produces both of these transitions is the history that unfolds between September 11, 2001 and the Sunday law. Verse eleven, of Daniel chapter eleven, is specifically identified within the context that if you will not believe, you will not be established.
產生呢兩個轉變嘅異象，乃係自 2001 年 9 月 11 日至星期日法之間所展開嘅歷史。〈但以理書〉第十一章第十一節，乃係喺「你哋若不信，就必不得立穩」呢個語境之中被明確指出。
We will continue this study in the next article.
我哋將會喺下一篇文章繼續呢項研究。
“Bible rules are to be the guide of the daily life. The cross of Christ is to be the theme, revealing the lessons we must learn and practice. Christ must be brought into all the studies, that students may drink in the knowledge of God and may represent Him in character. His excellence is to be our study in time as well as in eternity. The word of God, spoken by Christ in the Old and New Testaments, is the bread from heaven; but much that is called science is as dishes of human invention, adulterated food; it is not the true manna.
聖經嘅規則應當作為日常生活嘅指引。基督嘅十字架應當成為主題，顯明我哋必須學習並實行嘅教訓。必須將基督帶進一切學科之中，使學生可以領受對上帝嘅認識，並且喺品格上代表祂。祂嘅卓越，無論喺今世抑或永恆之中，都應當成為我哋研究嘅對象。上帝嘅話語，即基督喺舊約同新約中所講嘅，乃係從天而來嘅糧；但有許多被稱為科學嘅，不過係人為發明嘅菜餚、摻雜咗嘅食物；呢啲並唔係真正嘅嗎哪。
“In God’s word is found wisdom unquestionable, inexhaustible—wisdom that originated, not in the finite, but in the infinite mind. But much of that which God has revealed in His word is dark to men, because the jewels of truth are buried beneath the rubbish of human wisdom and tradition. To many the treasures of the word remain hidden, because they have not been searched for with earnest perseverance until the golden precepts were understood. The word must be searched in order to purify and prepare those who receive it to become members of the royal family, children of the heavenly King.
「喺上帝嘅話語之中，可以搵到毫無可疑、無窮無盡嘅智慧——呢種智慧並唔係源於有限者，乃係源於無限嘅心思。然而，上帝喺祂話語中所啟示嘅許多事，對人仍然係幽暗不明，因為真理嘅寶石被埋藏喺人類智慧同傳統嘅瓦礫之下。對好多人嚟講，話語中嘅寶藏仍然隱藏不露，因為佢哋冇以懇切不懈嘅毅力去查考，直到明白嗰啲金玉良言。人必須查考呢話語，好叫凡領受佢嘅人得以潔淨同預備，成為王室家族嘅成員、天上君王嘅兒女。」
“The study of God’s word should take the place of the study of those books that have led minds into mysticism and away from the truth. Its living principles, woven into our lives, will be our safeguard in trials and temptations; its divine instruction is the only way to success. As the test comes to every soul, there will be apostasies. Some will prove to be traitors, heady, high-minded, and self-sufficient, and will turn away from the truth, making shipwreck of faith. Why? Because they did not live ‘by every word that proceedeth out of the mouth of God.’ They did not dig deep and make their foundation sure.
對上帝聖言嘅研讀，應當取代對嗰啲曾引導人心陷入神祕主義、遠離真理之書籍嘅研讀。聖言活潑嘅原則若編織入我哋嘅生命之中，就必成為我哋喺試煉同試探中嘅保障；其中神聖嘅訓誨，乃係通往成功嘅唯一途徑。當考驗臨到每一個人嘅心靈時，就必有背道之事發生。有啲人會顯明自己係賣主賣友之徒，魯莽自恃，心高氣傲，自以為足，並且轉離真道，致使信心沉船破壞。點解呢？因為佢哋冇憑「上帝口裏所出嘅一切話」而活。佢哋冇向下深掘，使自己嘅根基穩固。
“When the words of the Lord through His chosen messengers are brought to them, they murmur and think the way is made too strait. In the sixth chapter of John we read of some who were thought to be disciples of Christ, but who, when the plain truth was presented to them, were displeased and walked no more with Him. In like manner these superficial students also will turn away from Christ.” Testimonies, volume 6, 132.
「當主藉着祂所揀選的使者向他們傳達祂的話語時，他們便發怨言，並且以為這條道路被定得過於狹窄。在《約翰福音》第六章，我們讀到有些人原被視為基督的門徒，但當明白的真理向他們陳明時，他們便心生不悅，不再與祂同行。照樣，這些膚淺的研習者也必離開基督。」《證言》卷六，132。