In Daniel chapter ten, Gabriel is accomplishing the work of presenting the complete interpretation of the book of Daniel to God’s last day people. Daniel represents God’s last day people, who, in the book of Revelation, are the one hundred and forty-four thousand. As such, the one hundred and forty-four thousand awaken to recognize they have been scattered, as represented by Daniel in chapter nine. They also awaken to the understanding that the great test by which their eternal destiny is decided is the image of the beast test, which takes place before they are sealed, and before probation closes at the Sunday law in the United States. They are mourning the disappointment that confronted them on July 18, 2020, and in that condition, they are given a view of Christ in the Most Holy Place, as represented by Isaiah in chapter six.
喺《但以理書》第十章，加百列正完成一項工作，就係將《但以理書》完整嘅解釋呈現畀上帝末後日子嘅子民。 但以理代表上帝末後日子嘅子民；喺《啟示錄》入面，佢哋就係十四萬四千人。 因此，十四萬四千人醒覺過嚟，認識到自己已經被分散，正如第九章入面嘅但以理所表徵嘅一樣。 佢哋亦都醒悟到，決定佢哋永遠命運嘅重大考驗，乃係獸像嘅考驗；呢個考驗發生喺佢哋受印之前，亦都喺美國星期日法案導致恩門關閉之前。 佢哋正為二〇二〇年七月十八日臨到佢哋嘅失望而哀痛；喺呢種情況之下，佢哋得以看見至聖所中嘅基督，正如第六章入面嘅以賽亞所表徵嘅一樣。
That vision, as represented by both Daniel and Isaiah allows them to see their corrupted condition before the Lord of glory, and both are humbled into the dust. Isaiah then hears the question asking who God would send to His people, and Isaiah volunteers, but he is first purified.
嗰個異象，正如但以理同以賽亞所見證嘅，使佢哋都喺榮耀之主面前看見自己敗壞嘅光景，二人都因此謙卑俯伏於塵土之中。其後，以賽亞聽見嗰個問題，問神要差遣邊一個到祂嘅子民嗰度去；以賽亞就自告奮勇，但佢首先要先得潔淨。
Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts. Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged. Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. Isaiah 6:5–8.
我就話，禍哉！我滅亡了！因為我係嘴唇不潔的人，又住喺嘴唇不潔的民中；因為我雙眼見到大君王——萬軍之耶和華。於是，有一個撒拉弗飛到我呢度，手裡攞住一塊紅炭，係用火鉗從壇上取落嚟的；佢用嗰塊炭沾我個口，話：「看哪，呢塊炭已經沾咗你嘅嘴唇；你嘅罪孽便除掉，你嘅罪過就得赦免。」我又聽見主嘅聲音話：「我可以差遣邊個呢？邊個肯為我哋去呢？」我就話：「我在這裡；請差遣我。」以賽亞書 6:5–8。
Isaiah was purified with a coal from off the altar, and Daniel was purified by beholding the looking glass causative vision, that causes the beholder to change into the image he beholds. Isaiah is told to take the message to a people who hearing do not hear, and seeing do not see.
以賽亞被從壇上取下來嘅炭潔淨；但以理則藉住觀看嗰個如鏡子一般、具有使成之力嘅異象而得潔淨，因為呢個異象使觀看者變成自己所觀看之形像。以賽亞奉命向一班聽見卻聽不明、看見卻看不見嘅人民傳講信息。
And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:9, 10.
佢話：「你去，告訴呢百姓：你哋聽固然要聽，卻不明白；看固然要看，卻不曉得。要使呢百姓嘅心蒙脂油，耳朵發沉，眼睛閉着；免得佢哋眼睛看見，耳朵聽見，心裏明白，回轉過來，便得醫治。」以賽亞書 6:9, 10。
Isaiah wishes to know how long he must interact with the people who understand and perceive not, so he asks the question of, “how long?”
以賽亞想知道，佢必須同嗰啲聽而不明、看而不察嘅百姓來往到幾時，所以佢問：「要到幾時呢？」
Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. Isaiah 6:11, 12.
我就說：主啊，這到幾時為止呢？祂回答說：直到城邑荒涼，無人居住，房屋空虛，無人居住，地土極其荒涼；並且耶和華將人民遷到遠方，在這境內有極大的撇棄。以賽亞書 6:11, 12。
The land that is the subject of Bible prophecy in the last days is the United States, who is “utterly desolated,” when national ruin is brought about by the national apostasy of the Sunday law. Verse forty-one of Daniel eleven, has been typified by verse sixteen of the same chapter. In verse forty-one the “great forsaking in the midst of the land” is identified as “many” being overthrown. Isaiah’s message, which was referred to by Jesus, when He addressed the quibbling Jews in His history among men, identifies that when a former covenant people are being passed by, they then have ears and eyes that do not understand or perceive. Isaiah’s message represents the final call to Laodicean Adventism, which ends at the Sunday law, where Laodicean Adventism is spewed out of the mouth of the Lord.
聖經末世預言所論及之地，乃是美國；當因星期日法所導致之國家性背道而招致國家性毀滅之時，她便成為「全然荒涼」之地。〈但以理書〉第十一章第四十一節，已由同章第十六節所預表。在第四十一節中，地中間之「大離棄」被指明為「許多人」傾覆。以賽亞的信息——就是耶穌在祂於人間歷史中對那些吹毛求疵之猶太人講話時所援引的信息——指出，當先前立約之民被越過之時，他們便有耳不能明白，有眼不能看見。以賽亞的信息，乃是向老底嘉復臨信仰所發出之最後呼召；此呼召終止於星期日法之時，那時老底嘉復臨信仰便從主口中被吐出去。
He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.
他亦必進入那榮美之地，且有許多國家必被傾覆；惟有以下這些必脫離他的手，就是以東、摩押，和亞捫人中為首的。但以理書 11:41。
Isaiah and Daniel are given the responsibility to present the final call to Laodicea, and at Daniel’s third touch in chapter ten he is strengthened for the task.
以賽亞同但以理被賦予責任，向老底嘉傳達最後嘅呼召；而喺第十章但以理第三次被觸摸之時，佢就為呢項任務得着加力。
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。佢對我說：「大蒙眷愛的人哪，不要懼怕；願你平安。要剛強，務要剛強。」佢向我說了這話，我就得了力量，便說：「求我主說，因你使我有力量。」但以理書 10:18, 19
Daniel was strengthened to give the message that he came to understand when Michael descended in chapter ten. Isaiah was informed that he would need to give the message until the Sunday law. At the Sunday law a remnant would be established.
但以理得着加力，得以傳達他在第十章米迦勒降臨時所明白的信息。以賽亞蒙指示，他必須一直傳講這信息，直到星期日法。到了星期日法之時，便有餘民被建立起來。
Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. But yet in it shall be a tenth, and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof. Isaiah 6:11–13.
我就說：「主啊，這到幾時呢？」祂回答說：「直到城邑荒涼，無人居住；房屋空置，無人居住；土地全然荒廢。並且耶和華將人遷到遠方，使這地中間大有離棄之境。其間若還有十分之一，也必再被吞滅；卻如栗樹與橡樹，雖被砍伐，樹幹仍存留；聖潔的後裔也必如此，成為這地的餘幹。」以賽亞書 6:11–13。
When there would be “a great forsaking in the midst of the land” (at the Sunday law), there would be manifested a “tenth,” whose “substance” is “the holy seed.” The root of the Hebrew word translated as “tenth,” is “tithe.” The Lord will have a “tithe” that have “returned,” at the Sunday law.
當「地中間有大棄絕」之時（即在星期日法案之時），必顯明「十分之一」；其「本質」乃是「聖潔的種子」。「十分之一」一詞在希伯來文中所譯自之字根，乃是「什一」。主在星期日法案之時，必有一班已經「歸回」的「什一」。
And all the tithe of the land, whether of the seed of the land, or of the fruit of the tree, is the Lord’s: it is holy unto the Lord. And if a man will at all redeem ought of his tithes, he shall add thereto the fifth part thereof. And concerning the tithe of the herd, or of the flock, even of whatsoever passeth under the rod, the tenth shall be holy unto the Lord. Leviticus 27:30–32.
地上一切嘅十分之一，無論係地所出嘅種子，或係樹上嘅果子，都係屬耶和華嘅；這乃歸耶和華為聖。人若要贖回自己所獻嘅甚麼十分之一，就要另外加上五分之一。至於牛群或羊群嘅十分之一，凡從杖下經過嘅，每第十隻都要歸耶和華為聖。利未記 27:30–32。
The “tenth” that “returns” are holy unto the Lord, and they are the Lord’s portion.
「歸回」嘅「十分之一」乃歸耶和華為聖，亦係耶和華嘅分。
For the Lord’s portion is his people; Jacob is the lot of his inheritance. Deuteronomy 32:9.
因為耶和華嘅分本係佢嘅子民；雅各係佢產業中所得之分。申命記 32:9。
Those who have returned before the Sunday law, are those represented by Jeremiah who have suffered the first disappointment, to whom the Lord had promised that if they would return, they would be the Lord’s mouth, or His spokesmen.
喺星期日法令頒布之前已經回轉嘅人，乃係由耶利米所預表嗰啲經歷過第一次失望嘅人；主曾應許佢哋，若果佢哋回轉，佢哋就必作耶和華嘅口，或者祂嘅代言人。
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? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brazen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:16–21.
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，萬軍之耶和華神啊。我冇坐喺戲笑者嘅會中，也冇歡樂；我因你嘅手獨自靜坐，因你使我滿心憤慨。點解我嘅痛苦長久不息，我嘅傷痕無法醫治，唔肯痊癒呢？你待我真係全然像詭詐嘅，好像靠唔住嘅溪水嗎？所以耶和華如此說：你若歸回，我就將你帶返嚟，使你可以侍立喺我面前；你若將寶貴嘅同下賤嘅分別出嚟，你就可以作我嘅口。佢哋必歸向你，你卻不可歸向佢哋。我要使你向呢百姓成為堅固嘅銅牆；佢哋必攻擊你，卻不能勝過你，因我與你同在，要拯救你，搭救你；這是耶和華說的。我要救你脫離惡人嘅手，救贖你脫離強暴人嘅手。耶利米書 15:16–21。
The remnant or tenth that returns in Isaiah’s testimony were to be eaten, for they were given God’s message, and His Word was to be eaten. They were those who would be God’s mouth, and in so doing they would present God’s Word that was to be eaten by those seeking salvation. Jeremiah did not sit in the “assembly of mockers,” for, as with Daniel, when he saw the vision the “assembly of mockers” fled. Jeremiah had thought God lied to him, for God’s hand had allowed the first disappointment of April 19, 1844 in Millerite history, and July 18, 2020 in the last days. The promise for Jeremiah was that if he would “return,” and in Isaiah’s passage, the “tenth” “returns.”
以賽亞見證中所說那歸回的餘民，或那十分之一，乃是要被吃下的；因為神的信息已賜給他們，而祂的話乃是要被吃下的。他們就是那些要作神口的人；如此，他們便要陳明神的話，叫那些尋求救恩的人可以吃下。 耶利米沒有坐在「戲笑者的會中」，因為正如但以理一樣，當他看見異象之時，「戲笑者的會」便逃跑了。耶利米曾以為神向他說了謊；因為神的手容許了米勒派歷史中1844年4月19日第一次的失望，也容許了末後日子中2020年7月18日的失望。對耶利米的應許乃是：他若肯「歸回」；而在以賽亞的經文中，那「十分之一」也「歸回」。
If Jeremiah “returns,” he is part of Isaiah’s “tenth,” which is holy, and is the Lord’s portion, whose “substance,” is in them. The Hebrew word “substance” means a pillar, and to be made into a “pillar,” is the promise given to the Philadelphians.
若耶利米「歸回」，他便屬於以賽亞所說的「十分之一」；這十分之一是聖潔的，乃屬主的分，而其「本質」就在他們裏面。希伯來文中「本質」一詞意指柱子；而被造成「柱子」，乃是賜給非拉鐵非人的應許。
Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:12, 13.
得勝的，我要叫他在我上帝殿中作柱子，他也必不再從那裏出去；我又要將我上帝的名，和我上帝城的名——這城就是從天上、從我上帝那裏降下來的新耶路撒冷——並我的新名，都寫在他身上。有耳的，就應當聽聖靈向眾教會所說的話。啟示錄 3:12, 13.
The “pillar,” that is their “substance,” represents the combination of Divinity and humanity, for Christ is the “pillar” that supports the temple.
「柱」，即佢哋嘅「實體」，象徵神性同人性嘅結合，因為基督就係支撐聖殿嘅「柱」。
“While in this state of despondency I had a dream that made a deep impression upon my mind. I dreamed of seeing a temple, to which many persons were flocking. Only those who took refuge in that temple would be saved when time should close. All who remained outside would be forever lost. The multitudes without who were going about their various ways, derided and ridiculed those who were entering the temple, and told them that this plan of safety was a cunning deception, that in fact there was no danger whatever to avoid. They even laid hold of some to prevent them from hastening within the walls.
「當我正處於呢種沮喪消沉嘅狀態之中，我做咗一個夢，呢個夢喺我心中留下咗極深刻嘅印象。我夢見一座聖殿，有許多人正紛紛湧向嗰度。惟有投奔嗰聖殿避難嘅人，當恩典時期終止之時，先可以得救。凡仍留喺外面嘅人，都要永遠滅亡。外面嗰啲各行其道嘅群眾，對進入聖殿嘅人加以譏誚嘲笑，並對佢哋說，呢個得安全嘅方法不過係狡猾嘅欺騙，事實上根本冇任何危險需要逃避。佢哋甚至捉住其中一啲人，阻止佢哋急忙進入殿牆之內。 」
“Fearing to be ridiculed, I thought best to wait until the multitude dispersed, or until I could enter unobserved by them. But the numbers increased instead of diminishing, and fearful of being too late, I hastily left my home and pressed through the crowd. In my anxiety to reach the temple I did not notice or care for the throng that surrounded me. On entering the building, I saw that the vast temple was supported by one immense pillar, and to this was tied a lamb all mangled and bleeding. We who were present seemed to know that this lamb had been torn and bruised on our account. All who entered the temple must come before it and confess their sins.
「因為怕畀人譏笑，我覺得最好等到群眾散去，或者等到我可以喺佢哋毫無察覺之下入去。但係，人數非但冇減少，反而愈嚟愈多；我又怕趕唔切，就急忙離開屋企，奮力穿過人群。由於我一心急於趕到聖殿，就冇留意、亦唔顧及圍繞住我嘅群眾。入到殿內，我見到嗰宏偉嘅聖殿由一根巨大無比嘅柱支撐住，而柱上綁住咗一隻被蹂躪得體無完膚、遍身流血嘅羔羊。我哋喺場嘅人似乎都知道，呢隻羔羊係為咗我哋嘅緣故而被撕裂、受傷。凡進入聖殿嘅人，都必須嚟到佢面前，承認自己嘅罪。」
“Just before the lamb were elevated seats, upon which sat a company looking very happy. The light of heaven seemed to shine upon their faces, and they praised God and sang songs of glad thanksgiving that seemed like the music of the angels. These were they who had come before the lamb, confessed their sins, received pardon, and were now waiting in glad expectation of some joyful event.
「喺羔羊前面，正正就有一啲高起嘅座位，上面坐住一班睇落非常喜樂嘅人。天上嘅光輝彷彿照耀喺佢哋面上；佢哋讚美上帝，歌唱歡欣感恩之歌，聽起上嚟就好似天使嘅音樂一樣。呢班人就係嗰啲曾經嚟到羔羊面前，承認自己嘅罪，領受赦免，而家正喺喜樂嘅盼望中，等候某件歡樂之事臨到嘅人。」
“Even after I had entered the building, a fear came over me, and a sense of shame that I must humble myself before these people. But I seemed compelled to move forward, and was slowly making my way around the pillar in order to face the lamb, when a trumpet sounded, the temple shook, shouts of triumph arose from the assembled saints, an awful brightness illuminated the building, then all was intense darkness. The happy people had all disappeared with the brightness, and I was left alone in the silent horror of night. I awoke in agony of mind and could hardly convince myself that I had been dreaming. It seemed to me that my doom was fixed, that the Spirit of the Lord had left me, never to return.” Testimonies, volume 1, 27.
「即使喺我已經進入咗嗰座建築物之後，一陣恐懼仍然臨到我身上，並且有一種羞愧感，覺得我必須喺呢啲人面前自卑。但我似乎被迫要繼續向前，並且慢慢沿住柱子繞行，為要面向羔羊；就在呢個時候，號筒響起，聖殿震動，聚集嘅聖徒發出得勝嘅呼喊，一道可畏嘅光輝照亮咗整座建築物，隨後一切都陷入極深嘅黑暗之中。嗰啲快樂嘅人都隨住光輝一同消失咗，只剩下我獨自一人，留喺夜晚沉寂可怖之中。我喺心靈極大痛苦之中醒來，幾乎無法使自己相信嗰只係一場夢。喺我看來，我嘅厄運已經註定，主嘅靈已經離開咗我，永不再回來。」《證言》卷一，27。
The “substance,” that is within the tenth that returns is the “pillar” who supports the temple. Daniel saw the causative vision of the Lamb that was hung upon the pillar, and the Lamb was the “pillar”. When Daniel saw that great vision, he was changed into the image of the pillar, and Isaiah’s tenth, likewise have the “substance” (the pillar), within them, and that substance is to be “eaten”, by all who would enter the temple. Those who enter the temple, and eat the substance, are God’s other flock who respond to the message of the ensign that is lifted up at the Sunday law, when there is a great forsaking in the land. The “holy seed,” that is Isaiah’s substance, is the Lamb that was slain from the foundation of the world.
喺歸回嘅十分之一裏面嗰個「實體」，就係支撐聖殿嘅「柱子」。但以理看見咗嗰羔羊被掛喺柱子上嘅致成異象，而嗰羔羊就係嗰「柱子」。當但以理看見嗰個大異象嘅時候，佢就被改變成為柱子嘅形像；照樣，以賽亞嘅十分之一裏面亦都有嗰個「實體」（即柱子），而嗰個實體乃係要畀一切願意進入聖殿嘅人「喫」嘅。嗰啲進入聖殿並喫呢個實體嘅人，就係神另外嘅羊群；當主日法令之時，地上有大離棄發生，而旌旗被高舉之際，佢哋就回應嗰信息。嗰「聖潔嘅種子」，即係以賽亞嘅實體，就係嗰自創世以來被殺嘅羔羊。
The tenth who return will be delivered out of the hand of the wicked, when at the Sunday law the separation of Philadelphia and Laodicea is fixed for eternity, and many are then overthrown. Those overthrown are identified as the wicked who do not understand. They will also be delivered out of the hand of the terrible, for they will not receive the mark of the beast.
嗰十分之一歸回嘅人，必蒙拯救，脫離惡人之手；當主日法令實施之時，非拉鐵非同老底嘉之間嘅分別，就被永遠定下，而嗰時亦有許多人被傾覆。嗰啲被傾覆嘅人，就係嗰啲唔明白嘅惡人。佢哋亦必蒙拯救，脫離強暴者之手，因為佢哋唔會接受獸嘅印記。
Thus saith the Lord God; I will also make the multitude of Egypt to cease by the hand of Nebuchadrezzar king of Babylon. He and his people with him, the terrible of the nations, shall be brought to destroy the land: and they shall draw their swords against Egypt, and fill the land with the slain. And I will make the rivers dry, and sell the land into the hand of the wicked: and I will make the land waste, and all that is therein, by the hand of strangers: I the Lord have spoken it. Isaiah 30:10–12.
主耶和華如此說：我也必藉巴比倫王尼布甲尼撒的手，使埃及的眾多止息。他和與他同來的人民，就是列國中可畏的，必被帶來毀滅這地；他們必拔刀攻擊埃及，使遍地滿了被殺的人。 我必使江河乾涸，將這地交在惡人手中；我必藉外邦人的手，使這地和其中所有的都成為荒廢：這是我耶和華所說的。以賽亞書 30:10–12。
The “terrible of nations” is the proxy army of the king of the north. The ensign that is lifted up at the Sunday law are delivered out of the hand of the foolish, or wicked virgins, and are also delivered out of the hand of the terrible of nations. The issue that we are addressing here is that Isaiah, and Daniel, and Jeremiah, and Ezekiel, and John are all used to represent the resurrection and empowerment of the one hundred and forty-four thousand who return from the disappointment of July 18, 2020. In Daniel’s final vision, the vision given by the river Hiddekel, Daniel is made to understand both the internal and external visions of God’s prophetic Word, and he is strengthened to present that message.
「列國中可怕的」乃是北方王的代理軍隊。於星期日法案被豎立起來的旗幟，便從愚拙的、或惡的童女手中被救出，也同樣從列國中可怕者的手中被救出。我們在此所處理的問題是：以賽亞、但以理、耶利米、以西結，以及約翰，都是用來代表那十四萬四千人之復活與得能力；他們從 2020 年 7 月 18 日的失望中歸回。在但以理最後的異象中，就是在希底結河邊所賜下的異象，但以理被使明白上帝預言之話語的內在與外在異象，並且他被堅固，以宣講那信息。
The message of the internal and external is brought together with the prophetic definition of the head, or “fortress,” in verse ten, which identifies the Ukraine war that is currently being carried out by Putin. That key of identifying the head, has an internal and external application, and the beginning of that war marks the period when both heads become a subject of prophecy. The fortress or head as Russia identifies the second proxy war, that leads to the third proxy war, which marks the beginning of World War III, as typified by the battle of Panium in verse fifteen.
喺第十節，藉着對頭，或「堡壘」嘅先知性界定，內部同外部嘅信息被結合起來；呢個界定指出而家由普京所發動嘅烏克蘭戰爭。用以識別呢個頭嘅嗰條關鍵，具有內部同外部兩方面嘅應用；而嗰場戰爭嘅開始，標誌住兩個頭都成為先知預言題材嘅時期。作為俄羅斯嘅堡壘或頭，標示出第二場代理人戰爭；呢場戰爭引向第三場代理人戰爭，而後者標誌住第三次世界大戰嘅開始，正如第十五節中帕尼烏姆之戰所預表嘅一樣。
Verse sixteen is the Sunday law, and therefore from 2014, when the Ukrainian war commenced, as represented in verses eleven and twelve, until the Sunday law the final work involved with the sealing of God’s people is accomplished. Gabriel’s interpretation in Daniel chapter eleven, represents the message that sanctifies, or seals God’s people. To miss that fact is to miss everything. The prophecy that is unsealed, which in the book of Revelation is called the Revelation of Jesus Christ, and which the book of Revelation identifies as being unsealed just before the close of probation, is a specific passage from the book of Daniel.
第十六節就是星期日法，因此，自二〇一四年烏克蘭戰爭開始之時——正如第十一節同第十二節所表徵——直到星期日法為止，與上帝子民受印有關嘅最後工作就得以完成。加百列喺《但以理書》第十一章中嘅講解，乃係使上帝子民成聖，或者受印嘅信息。若錯過呢一事實，就係錯過一切。嗰個已被開啟嘅預言——喺《啟示錄》中被稱為耶穌基督嘅啟示，而《啟示錄》指出呢個啟示係喺恩典時期結束之前不久被開啟——乃係出自《但以理書》嘅一段特定經文。
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.
佢又對我說：「不可封了這書上的預言，因為日期近了。不義的，叫他仍舊不義；污穢的，叫他仍舊污穢；為義的，叫他仍舊為義；聖潔的，叫他仍舊聖潔。」啟示錄 22:10, 11.
In the last days, there is a specific time when the final prophecy is unsealed, for the verse says “the time is at hand.” That very expression located in the final chapter of Revelation is found also in the first chapter.
喺末後嘅日子，有一個特定嘅時候，最後嘅預言會被揭開，因為經文話：「時候近了。」呢一句正正出現在《啟示錄》最後一章嘅話語，亦同樣見於第一章。
The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.
耶穌基督的啟示，就是神賜給他，叫他將那必要快成的事指示他的眾僕人；他就差遣使者，曉諭他的僕人約翰。約翰將神的道和耶穌基督的見證，並自己所看見的一切事，都證明出來。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；因為時候近了。啟示錄 1:1–3
Two hundred and twenty, and therefore twenty-two, are symbols of the combination of Divinity with humanity, and the final work of the third angel, which is the sealing of the one hundred and forty-four thousand, is accomplished within the prophetic context of the parable of the ten virgins. The wise virgins of the last days suffered their first disappointment on July 18, 2020, and they were scattered as dead bones in the street of Revelation chapter eleven, until July of 2023, twenty-two years after the sealing process began in 2001. The “time was then at hand,” and the Lord then raised up a “voice in the wilderness” who had received the message from Gabriel, who had received it from Christ, who had received it from the Father.
二百二十，因此亦即二十二，乃係神性與人性結合嘅象徵；而第三位天使嘅最後工作，即係十四萬四千人受印嘅工作，乃係喺十個童女比喻嘅預言背景之內完成。末後日子嘅智慧童女，喺2020年7月18日經歷咗佢哋第一次失望，並且分散如死骨，躺喺《啟示錄》第十一章所講嘅街上，直到2023年7月，即係自2001年受印過程開始以嚟嘅二十二年之後。嗰時「時候近了」，主於是興起一把「喺曠野嘅聲音」；呢把聲音係由加百列領受信息，加百列係由基督領受，基督則係由父領受。
The voice then began to send the message to the churches, and it has been sent in the electronic fashion where it can be read and or heard, currently in over sixty languages. The portion of prophecy that was unsealed, that is that message is found in the book of Daniel.
於是，那聲音開始向眾教會發出信息；並且這信息已藉電子方式傳送，使人可以閱讀及／或收聽，現今已超過六十種語言。那已被揭開封印的預言部分，就是那信息，乃記載於《但以理書》中。
“The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.
「嗰本被封住嘅書，並唔係《啟示錄》，而係《但以理書》預言中關乎末後日子嘅嗰一部分。天使曾吩咐：『但以理啊，你要隱藏者些話，封閉者書，直到末時。』但以理書 12:4。」《使徒行述》，585。
The “portion of the prophecy of Daniel relating to the last days,” is verse forty. It is not simply verse forty, it is the portion of verse forty that is represented after the time of the end in 1989, and before the Sunday law of verse forty-one. The history of verse forty that has no mention within the verse itself is the portion of prophecy relating to the last days that was sealed up, and that since July, 2023 has been being unsealed for those who choose to see and hear.
「但以理預言中關乎末後日子的部分」，乃係第四十節。唔單止係第四十節本身，而係第四十節中嗰一部分——即係喺一九八九年所代表之末時之後、並在第四十一節之星期日法之前嘅部分。第四十節之中喺經文本身並無提及嘅嗰段歷史，就係嗰被封住、關乎末後日子嘅預言部分；自二〇二三年七月以來，呢部分一直正被開啟，向一切揀選去看、去聽嘅人顯明。
Verse forty records nothing of the history that follows the collapse of the Soviet Union in 1989, until the Sunday law of verse forty-one, but it does provide the prophetic platform that other lines of prophecy are to be placed upon. Those who are unwilling to see and hear that the methodology of line upon line is the latter rain methodology do not have the ability to see the hidden history of verse forty, and that is the history that is the Revelation of Jesus Christ, which Gabriel came to interpret for John and Daniel.
第四十節並無記錄一九八九年蘇聯解體之後、直至第四十一節之星期日法令期間所隨之而來的歷史；然而，它確實提供了一個先知性的平台，使其他預言的線路得以安置其上。凡不願意看見並聽見「律上加律」之方法論乃是晚雨的方法論的人，便沒有能力看見第四十節所隱藏的歷史；而那歷史，就是耶穌基督的啟示，亦即加百列前來為約翰和但以理解明的那啟示。
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。
“At Berea Paul again commenced his work by going into the synagogue of the Jews to preach the gospel of Christ. He says of them, ‘These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the Scriptures daily, whether those things were so. Therefore many of them believed; also of honorable women which were Greeks, and of men, not a few.’
「到咗庇哩亞，保羅又再開始佢嘅工作，入到猶太人嘅會堂，去傳講基督嘅福音。佢論到佢哋話：『呢啲人比帖撒羅尼迦嘅人更高尚；因為佢哋領受呢道，心志十分樂意，並且天天查考聖經，要曉得呢啲事係咪真係咁。因此，佢哋當中有好多人信咗；又有尊貴嘅希利尼婦女，男人亦都唔少。』」
“In the presentation of the truth, those who honestly desire to be right will be awakened to a diligent searching of the Scriptures. This will produce results similar to those that attended the labors of the apostles in Berea. But those who preach the truth in these days meet many who are the opposite of the Bereans. They cannot controvert the doctrine presented to them, yet they manifest the utmost reluctance to investigate the evidence offered in its favor, and assume that even if it is the truth it is a matter of little consequence whether or not they accept it as such. They think that their old faith and customs are good enough for them. But the Lord, who sent out his ambassadors with a message to the world, will hold the people responsible for the manner in which they treat the words of his servants. God will judge all according to the light which has been presented to them, whether it is plain to them or not. It is their duty to investigate as did the Bereans. The Lord says through the prophet Hosea: ‘My people are destroyed for lack of knowledge; because thou hast rejected knowledge, I will also reject thee.’
「喺真理嘅傳講之中，凡誠實渴望行得正嘅人，都必被喚醒，殷勤查考聖經。呢樣將會產生同使徒喺庇哩亞勞苦工作時所帶來嘅結果相似嘅成果。但係，喺呢啲日子傳講真理嘅人，所遇見嘅許多人，卻正好同庇哩亞人相反。佢哋不能駁倒所向佢哋提出嘅道理，然而佢哋卻顯出極度唔願意去查究為支持呢道理所提出嘅證據，並且以為，就算呢確係真理，自己接唔接受佢係真理，都只係一件無關重要嘅事。佢哋以為自己舊有嘅信仰同習俗，對佢哋嚟講已經夠好。但係，主差遣祂嘅使者，帶住信息向世界而去；祂必追究眾人點樣對待祂僕人所講嘅話。神必按住所擺喺人面前嘅亮光審判所有人，無論呢亮光對佢哋嚟講係唔係明顯。佢哋有責任，好似庇哩亞人咁樣去查考。主藉住先知何西阿說：『我的民因無知識而滅亡；你因棄掉知識，我也必棄掉你。』」
“The minds of the Bereans were not narrowed by prejudice, and they were willing to investigate and receive the truths preached by the apostles. If the people of our time would follow the example of the noble Bereans, in searching the Scriptures daily, and in comparing the messages brought to them with what is there recorded, there would be thousands loyal to God’s law where there is one today. But many who profess to love God have no desire to change from error to truth, and they cling to the pleasing fables of the last days. Error blinds the mind and leads from God; but truth gives light to the mind, and life to the soul.” Sketches from the Life of Paul, 87, 88.
庇哩亞人嘅心思並冇因偏見而變得狹窄；佢哋樂意查考，亦樂意領受使徒所傳講嘅真理。倘若我哋今日嘅人肯效法呢啲高貴嘅庇哩亞人，每日查考聖經，並且將帶到自己面前嘅信息，同其中所記載嘅加以比較，噉樣，今日本來只有一個忠於上帝律法嘅地方，就會有成千上萬人忠於上帝嘅律法。但係，許多自稱愛上帝嘅人，並冇意欲由錯謬轉向真理；佢哋反而緊抱末後日子中嗰啲悅耳嘅荒渺傳說。錯謬使人心眼昏盲，並使人離開上帝；但真理卻使心思得光照，使靈魂得生命。」《保羅生平掠影》，87、88頁。