The books of Daniel and Revelation are the same book, in the same sense that the Bible is one book, consisting of the Old Testament and the New Testament.
《但以理書》同《啟示錄》係同一本書，正如聖經係一本書，由《舊約》同《新約》所組成。
“The history of the life, death, and resurrection of Jesus, as that of the Son of God, cannot be fully demonstrated without the evidence contained in the Old Testament. Christ is revealed in the Old Testament as clearly as in the New. The one testifies of a Saviour to come, while the other testifies of a Saviour that has come in the manner predicted by the prophets. In order to appreciate the plan of redemption, the Scripture of the Old Testament must be thoroughly understood. It is the glorified light from the prophetic past that brings out the life of Christ and the teachings of the New Testament with clearness and beauty. The miracles of Jesus are a proof of his divinity; but the strongest proofs that he is the world’s Redeemer are found in the prophecies of the Old Testament compared with the history of the New. Jesus said to the Jews ‘Search the Scriptures; for in them ye think ye have eternal life, and they are they which testify of me.’ At that time there was no other scripture in existence save that of the Old Testament; so the injunction of the Saviour is plain.” Spirit of Prophecy, volume 3, 211.
「耶穌作為上帝兒子之生平、受死與復活的歷史，若無舊約所載之證據，便不能得以充分證明。基督喺舊約中所啟示嘅清晰程度，並不亞於新約。一方見證那將要來臨嘅救主，另一方則見證那位已經照住先知所預言嘅方式而來嘅救主。要領會救贖嘅計劃，就必須徹底明白舊約聖經。正是從預言之過去所發出、已得榮耀之光，將基督嘅生平同新約嘅教訓，以清晰同美麗彰顯出來。耶穌所行嘅神蹟乃係祂神性嘅證據；但證明祂係世界救贖主最有力嘅憑據，乃係將舊約嘅預言同新約嘅歷史互相比較而得。耶穌對猶太人說：『你們查考聖經；因你們以為內中有永生；給我作見證的就是這經。』當時除咗舊約聖經之外，並無其他經卷存在；因此，救主呢一項吩咐嘅意思乃係明白無誤。」《預言之靈》，第3卷，211。
The strongest evidence of who and what Christ is, is when the prophecies of the Old Testament are compared with the fulfillment of those prophecies in the history of the New Testament. So too, with the relationship of the books of Daniel and Revelation.
關於基督係邊一位、以及祂到底係乜嘢，最有力嘅證據，乃係將舊約嘅預言，同呢啲預言喺新約歷史之中嘅應驗，彼此對照比較。〈但以理書〉同〈啟示錄〉之間嘅關係，亦復如是。
“In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation.” Acts of the Apostles, 585.
「喺《啟示錄》入面，聖經所有書卷都匯合，並且喺呢度結束。呢度就係《但以理書》嘅補足。一者係預言；另一者係啟示。」《使徒行述》，585頁。
The word “complement” means to bring to perfection. The fulfillment of the prophecies of the Old Testament were “the strongest” “proof” of Christ’s “divinity.” The strongest evidence of the divinity of the prophecies in the book of Daniel, are the fulfillment of those prophecies as represented in the book of Revelation. The prophecies in Daniel are continued in the book of Revelation, and they are brought to perfection in the last days, when the Revelation of Jesus Christ is unsealed.
「complement」一詞，意思係使之達於完全。舊約預言嘅應驗，乃係基督「神性」最強而有力嘅「證據」。但以理書中預言之神聖性最有力嘅證據，乃係呢啲預言喺啟示錄中所表明之應驗。但以理書中嘅預言，喺啟示錄中繼續發展，並且喺末後嘅日子，當耶穌基督嘅啟示被揭開封印之時，達於完全。
“Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.
「《啟示錄》係一卷封住咗嘅書，但同時亦都係一卷已經打開咗嘅書。佢記錄咗喺呢個世界歷史末後日子將要發生嘅奇妙大事。呢卷書嘅教訓係明確嘅，唔係神秘莫測、令人無法明白嘅。喺其中，所採用嘅係同《但以理書》一樣嘅預言脈絡。有啲預言，上帝已經重複講述過，藉此表明我哋必須重視佢哋。主唔會重複啲毫無重大意義嘅事。」《文稿發表》卷9，8。
In the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it. Daniel 1:1.
猶大王約雅敬在位第三年，巴比倫王尼布甲尼撒來到耶路撒冷，將城圍困。Daniel 1:1.
The first verse of the book of Daniel has a wealth of prophetic information when rightly considered. We will begin our consideration with Jehoiakim.
但以理書第一節經正確考量之下，蘊含豐富嘅先知性信息。我哋將會由約雅敬開始作出考察。
Jehoiakim was the first of the last three kings of Judah. As such, he represents the first angel’s message. His son Jehoiachin, who was also known as Jeconiah or Coniah, represented the second angel’s message. Jehoiachin was followed by Zedekiah, the last of the three final kings of Judah. Zedekiah represents the third angel’s message. There are several prophetic witnesses that uphold that Jehoiakim is a symbol of the first angel’s message. It is important to understand these proofs, for it identifies that the first verse of chapter one of Daniel is identifying the first angel’s message, and that fact is an anchor that allows the first chapter to be understood as the first angel’s message of Revelation fourteen. We will begin in second Chronicles.
約雅敬乃猶大末後三王之中第一位王。因此，佢表徵第一位天使嘅信息。佢個仔約雅斤，又名耶哥尼雅或哥尼雅，表徵第二位天使嘅信息。繼約雅斤之後嘅，係西底家，佢係猶大最後三位王之中最末一位。西底家表徵第三位天使嘅信息。有幾個先知性嘅見證支持約雅敬係第一位天使信息嘅象徵。明白呢啲證據係十分重要，因為呢啲證據指出《但以理書》第一章第一節所指明嘅乃係第一位天使嘅信息；而呢一點乃係一個錨，使第一章可以被理解為《啟示錄》第十四章中第一位天使嘅信息。我哋將由《歷代志下》開始。
And them that had escaped from the sword carried he away to Babylon; where they were servants to him and his sons until the reign of the kingdom of Persia: To fulfil the word of the Lord by the mouth of Jeremiah, until the land had enjoyed her sabbaths: for as long as she lay desolate she kept sabbath, to fulfil threescore and ten years. 2 Chronicles 36:20, 21.
凡脫離刀劍逃生的人，王都擄到巴比倫去；他們在那裏作他和他子孫的僕人，直到波斯國興起。這就應驗耶和華藉耶利米口所說的話：直到那地享受安息；因為地土荒涼的時候，就守安息，直滿了七十年。歷代志下 36:20, 21.
The captivity in Babylon for seventy years was so the land could enjoy the sabbaths that had not been fulfilled in agreement with Leviticus twenty-five. Seventy years of sabbaths amounts to four hundred and ninety years, that ancient Israel had disregarded the direction of Leviticus twenty-five. Four hundred and ninety years of rebellion preceded seventy years of captivity. At the ending of the four hundred and ninety years, three kings would be placed into subjection by Nebuchadnezzar.
喺巴比倫被擄七十年，乃係要叫嗰地得享安息，補還照《利未記》二十五章所定、卻一直未曾遵守嘅安息年。七十年嘅安息年，合共係四百九十年，即係古代以色列罔顧《利未記》二十五章之訓令嘅四百九十年。四百九十年嘅悖逆，先至引來七十年嘅被擄。及至嗰四百九十年期滿之時，必有三個王被尼布甲尼撒制伏。
At the end of the seventy years of captivity, the Lord raised up Cyrus, who was the first of the three kings that would decree that Israel could return and rebuild Jerusalem. Artaxerxes was the third of those three kings and he made the third decree in 457 BC. The third decree began the twenty-three hundred years of Daniel chapter eight, and verse fourteen. In 1798, the first end of the indignation ended, the book of Daniel was unsealed and the first of the three angels arrived. The third angel arrived on October 22, 1844.
七十年被擄期滿之時，主興起古列；他乃是那三位頒令准許以色列回歸並重建耶路撒冷之王中的第一位。亞達薛西乃那三位王中的第三位，他於主前457年頒下第三道諭令。第三道諭令開始了但以理書第八章十四節中的二千三百年。到了1798年，惱怒的第一個終結告終，但以理書被開啟，三位天使中的第一位來到了。第三位天使於1844年10月22日來到。
The three last kings of Judah were all confronted by Nebuchadnezzar, and at Jehoiakim’s captivity, the seventy years began. It continued until Babylon was destroyed, and the general (Cyrus) that had destroyed Babylon, and who shortly thereafter became the king, passed the first of three decrees. The third decree began the prophecy of the evenings and mornings that ended with the arrival of the third of three angels. Christ always identifies the end with the beginning.
猶大最後三個王都面對尼布甲尼撒；而在約雅敬被擄之時，七十年便開始了。這七十年一直延續到巴比倫被毀滅；那毀滅巴比倫的將軍（古列），其後不久成為王，便頒布了三道諭旨中的第一道。第三道諭旨開始了「晚上與早晨」的預言，而這預言隨着三位天使中的第三位來到而告終。基督總是以起頭來辨明終局。
The beginning of the seventy years took place with Nebuchadnezzar’s first attack against Jerusalem. The ending of the seventy years was marked by the destruction of Babylon. The final and complete destruction of Jerusalem was brought upon the third of three kings who had all been attacked by Nebuchadnezzar. The destruction of Jerusalem was progressive. The last three kings represent one prophetic symbol, in the sense that they all had been attacked by Nebuchadnezzar. They typified the three decrees that were all one symbol, as were the three angels at the end of the twenty-three hundred days.
七十年嘅開始，係由尼布甲尼撒首次攻擊耶路撒冷而起；七十年嘅結束，則以巴比倫嘅毀滅為標記。耶路撒冷最終而完全嘅毀滅，臨到嗰三個都曾被尼布甲尼撒攻擊過嘅王之中第三個王身上。耶路撒冷嘅毀滅係逐步進行嘅。最後嗰三個王構成一個預言表號，因為佢哋都曾被尼布甲尼撒攻擊。佢哋預表嗰三道法令；呢三道法令同樣只係一個表號，正如二千三百日結束時嘅三位天使一樣。
“In the seventh chapter of Ezra the decree is found. Verses 12-26. In its completest form it was issued by Artaxerxes, king of Persia, 457 BC. But in Ezra 6:14 the house of the Lord at Jerusalem is said to have been built ‘according to the commandment [‘decree,’ margin] of Cyrus, and Darius, and Artaxerxes king of Persia.’ These three kings, in originating, reaffirming, and completing the decree, brought it to the perfection required by the prophecy to mark the beginning of the 2300 years. Taking 457 BC, the time when the decree was completed, as the date of the commandment, every specification of the prophecy concerning the seventy weeks was seen to have been fulfilled.” The Great Controversy, 326.
「以斯拉記第七章記載咗呢道諭旨，見第12-26節。其最完整嘅形式，乃係由波斯王亞達薛西於公元前457年頒布。但係喺以斯拉記6:14，論到耶路撒冷耶和華嘅殿，經上話係『遵着波斯王古列、大流士同亞達薛西嘅命令〔旁註作「諭旨」〕建造』。呢三位王，喺發起、重申並完成呢道諭旨嘅事上，使其達到預言所要求嘅完全程度，好用嚟標誌二千三百年嘅起始。以公元前457年，即該諭旨完成之時，作為呢道命令嘅日期，於是，凡預言中關於七十個七之一切細則，都顯明已經應驗。」《善惡之爭》，326頁。
Sister White identifies that the three decrees were necessary for the perfection of the prophecy. She defines their relation to each other, and in so doing, identifies the grammatical characteristics of the Hebrew word “truth.” She says the first decree originated, the second decree reaffirmed, and the third decree completed “every specification of the prophecy concerning the seventy weeks.” The Hebrew word “truth” is created by the combination of the first, thirteenth and last letters of the Hebrew alphabet. The first decree originated, the second reaffirmed and the last decree completed the prophecy. The three decrees contain the signature of Alpha and Omega, and they were fulfilled at the end of the seventy-year prophecy of the captivity in Babylon, even though the third decree arrived well after the seventy years ended. The three decrees were progressive, and though they were three decrees, they were still one prophetic symbol.
懷愛倫姊妹指出，呢三道諭旨對於預言嘅完全應驗乃係必要嘅。佢界定咗佢哋彼此之間嘅關係，並且藉此指出希伯來文「真理」一詞嘅文法特徵。佢話，第一道諭旨係開始，第二道諭旨係重申，而第三道諭旨則完成咗「關於七十個七之預言嘅每一項細則」。希伯來文「真理」一詞，係由希伯來字母表嘅第一、第十三同最後一個字母結合而成。第一道諭旨開始咗，第二道重申咗，而最後一道諭旨完成咗呢個預言。呢三道諭旨包含住阿拉法與俄梅戛嘅印記，而且佢哋係喺巴比倫被擄七十年預言結束之時應驗，雖然第三道諭旨係喺七十年結束後好耐先至頒到。呢三道諭旨乃係循序漸進嘅；雖然佢哋係三道諭旨，卻仍然係一個預言嘅表號。
The first angel arrived in 1798, the second angel arrived in the spring of 1844, and the third angel arrived on October 22, 1844. Those three angels are one prophetic symbol, representing the everlasting gospel of Revelation chapter fourteen.
第一位天使於1798年來到，第二位天使於1844年春天來到，第三位天使則於1844年10月22日來到。呢三位天使乃係一個預言性象徵，代表《啟示錄》第十四章所講嘅永遠福音。
“The first and second messages were given in 1843 and 1844, and we are now under the proclamation of the third; but all three of the messages are still to be proclaimed. It is just as essential now as ever before that they shall be repeated to those who are seeking for the truth. By pen and voice we are to sound the proclamation, showing their order, and the application of the prophecies that bring us to the third angel’s message. There cannot be a third without the first and second. These messages we are to give to the world in publications, in discourses, showing in the line of prophetic history the things that have been and the things that will be.” Selected Messages, book 2, 104, 105.
「第一同第二個信息係喺1843年同1844年賜下，而家我哋正處於第三個信息嘅宣告之下；但呢三個信息仍然都要被宣告。對於嗰啲尋求真理嘅人，現今同以往任何時候一樣，將呢啲信息重複宣講都係同樣不可或缺。我哋要藉住筆同口發出呢宣告，表明佢哋嘅次序，以及嗰啲帶領我哋去到第三位天使信息之預言嘅應用。冇第一同第二，就唔可能有第三。我哋要藉住出版物、講論，將呢啲信息傳畀世界，並且沿住預言歷史嘅脈絡，顯明已經發生嘅事同將要發生嘅事。」《信息選粹》卷二，104，105。
The last three kings of Judah were one symbol, for they were all brought into various degrees of subjection by the king of Babylon. The last three kings of Judah, the three decrees and the three angels, though distinctly three are also represented as one prophetic symbol.
猶大最後三個王乃是一個象徵，因為他們都被巴比倫王以不同程度置於臣服之下。猶大最後三個王、三道詔令，以及三位天使，雖然明顯是三，卻也同樣被表述為一個預言性的象徵。
The last three kings are part of the prophetic setting of the beginning of the prophecy of seventy years of captivity, and as such they become part of the beginning that illustrates the end of the seventy years of captivity. The captivity began with the progressive subjection of three kings, ending with the destruction of the kingdom and its capital city. The end of the prophecy marks the destruction of the nation and capital of Babylon, which marks the arrival of the three progressive decrees. The beginning of the twenty-three-hundred-year prophecy is marked by three progressive decrees, and it illustrates the ending of the twenty-three hundred year prophecy, which consists of three progressive messages.
最後嗰三個王，乃係七十年被擄預言開端之先知性背景嘅一部分；因此，佢哋亦成為嗰個開端嘅一部分，用以說明七十年被擄終局嘅情形。被擄係由三個王逐步受制而開始，最終以王國同其京城被毀為結局。呢個預言嘅終點，標誌住巴比倫國同其京城嘅毀滅，而呢一點亦標誌住三道逐步推進之諭令嘅來到。二千三百年預言嘅開端，係由三道逐步推進之諭令所標誌；而呢開端亦說明二千三百年預言嘅終局；其終局乃由三個逐步推進嘅信息所構成。
The three angels, and their respective three messages, had been typified by three kings and their three progressive decrees. The three kings that proclaimed their respective three decrees had been typified by three progressive kings, who had each presented their messages of rebellion against Nebuchadnezzar. Three messages of rebellion, typified three decrees, that in turn typified three messages. One begins the prophecy of seventy years, that in turn ends with the beginning of the twenty-three-hundred-year prophecy, that ends at the arrival of the third angel in 1844. The seventy years that the land was to enjoy its Sabbath cannot be separated from October 22, 1844.
嗰三位天使，以及佢哋各自嗰三個信息，早已由三位君王同佢哋三道循序漸進嘅詔令所預表。宣告各自三道詔令嘅三位君王，又早已由三位循序漸進嘅君王所預表；呢三位君王各自提出咗佢哋背叛尼布甲尼撒嘅信息。三個背叛嘅信息，預表三道詔令，而三道詔令又進一步預表三個信息。其一開始咗七十年嘅預言，而呢個預言又以二千三百年預言嘅開始作結；而二千三百年預言則喺1844年第三位天使來到之時終結。嗰七十年，即係土地要享受其安息日嘅年日，係唔可以同1844年10月22日分割開嚟嘅。
Jehoiakim represents Cyrus’ first decree and also the first angel’s message of Revelation chapter fourteen. Beyond this, the three witnesses of the last three Judean kings, the three decrees and the three angel’s messages, provide precise information of the symbol of Jehoiakim, for the prophetic history of the three angels has been very carefully marked by inspiration. All three messages have a historical arrival and thereafter a historical empowerment.
約雅敬代表古列第一次嘅諭旨，亦都代表《啟示錄》第十四章第一位天使嘅信息。此外，猶大最後三位君王、三道諭旨同三位天使信息呢三重見證，為約雅敬呢個表號提供咗精確嘅資料，因為三位天使嘅預言歷史已經蒙啟示極其審慎咁標明。呢三個信息各自都有一個歷史上嘅來臨，其後亦各自都有一個歷史上嘅賦權。
The first angel arrived in 1798, and was empowered on August 11, 1840, with the confirmation of the day for a year principle.
第一位天使於1798年來到，並於1840年8月11日，藉着一日頂一年原則的印證而得着能力。
“In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. two years before, Josiah Litch, one of the leading ministers preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown . . . on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’
「到咗1840年，預言又有另一個顯著嘅應驗，激起咗廣泛嘅關注。兩年前，傳講基督再來嘅主要傳道人之一約西亞・利奇（Josiah Litch）出版咗一篇對《啟示錄》第9章嘅闡釋，預告鄂圖曼帝國嘅覆亡。按照佢嘅推算，呢個政權將會……喺1840年8月11日被推翻，屆時君士坦丁堡嘅鄂圖曼勢力可以預期會被打破。而我相信，事實將會證明確是如此。」
“At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.
「喺所指定嘅正正嗰個時候，土耳其藉住佢嘅使節，接受咗歐洲列強同盟嘅保護，因而將自己置於基督教列國嘅控制之下。呢件事完全應驗咗呢個預言。當呢件事畀人知道之後，群眾就確信米勒同佢嘅同工所採用嘅預言解釋原則係正確嘅，而復臨運動亦因此獲得咗奇妙嘅推動力。有學識、有地位嘅人都同米勒聯合，無論喺傳講方面，抑或喺出版佢嘅觀點方面，都一同參與；由1840年至1844年，呢項工作迅速擴展。」《善惡之爭》，334、335。
The first angel arrived announcing the opening of the judgment in 1798, but the message was premised on the validity of William Miller’s identification that a day in Bible prophecy represents a year. That principle was confirmed “on the 11th of August, 1840,” and the first message was empowered. With the failure of the prediction of Christ’s return in the biblical year of 1843, which extended into the year 1844, the second angel of Revelation chapter fourteen arrived. With the failure of the prediction in the spring of 1844, the Protestant churches rejected Miller’s rule of a day for a year, and became the daughters of Babylon. That message was thereafter empowered in the summer of 1844, when it was joined by the message of the Midnight Cry. With the fulfillment of the message of the Midnight Cry on October 22, 1844, the third angel arrived with his message.
第一位天使到來，宣告審判於1798年展開；然而，這信息乃建基於威廉．米勒所確立之辨識，即《聖經》預言中的一日代表一年。此原則於「1840年8月11日」得蒙證實，第一道信息便因此得着能力。隨着基督將於《聖經》年份1843年再來之預測落空，而該年份又延伸至1844年，《啟示錄》第十四章的第二位天使便到來。及至1844年春季該預測再度落空，新教各教會拒絕了米勒「一日頂一年」的法則，遂成為巴比倫的眾女兒。此後，當該信息於1844年夏天與午夜呼聲的信息結合時，便得着能力。隨着午夜呼聲的信息於1844年10月22日應驗，第三位天使便帶着他的信息到來。
Due to the disobedience of Laodicean Adventism in 1863, God’s people were assigned to repeat the history of ancient Israel’s wandering in the wilderness. The empowerment of the third message would wait until September 11, 2001. Each of the three messages arrive in history and are thereafter empowered.
由於老底嘉復臨信徒於 1863 年嘅悖逆，上帝嘅子民被指定重演古代以色列喺曠野漂流嘅歷史。第三道信息嘅能力彰顯，將一直等到 2001 年 9 月 11 日。呢三道信息各自都喺歷史中臨到，並且其後得著能力。
Jehoiakim and Cyrus represent the empowerment of the first angel, not its arrival. Though Jehoiakim was the first of the last three kings of Judah, and though he represents the first angel’s message, the prophetic characteristics that he, and also Cyrus, demonstrate that they are both symbols of the empowerment of the first angel, and not symbols of the arrival of the first angel. The arrival of the first message in the history of Jehoiakim was Manasseh, the first of the last seven kings of Judah.
約雅敬同古列所代表嘅，係第一位天使嘅加能，而唔係佢嘅來到。雖然約雅敬係猶大末後三個王之中嘅第一個，亦都代表第一位天使嘅信息，但佢同古列所顯明嘅先知性特徵，證明佢哋二者都係第一位天使加能嘅象徵，而唔係第一位天使來到嘅象徵。喺約雅敬嘅歷史當中，第一道信息嘅來到乃係瑪拿西，即猶大末後七個王之中嘅第一個。
Seven kings preceded the complete and final destruction of Jerusalem. Those seven kings represent a progressive history, as was the history they typified from 1798 to 1844. The first angel arrived in 1798, and the third arrived on October 22, 1844. The history of 1798 to 1844, is the history of the first and second angels. The history of the third angel began in 1844. When Sister White identifies the symbolism of the seven thunders of Revelation chapter ten, she says the seven thunders represent the history of the first and second angels, but not the third angel.
耶路撒冷完全而最終的毀滅之前，有七個王在先。嗰七個王代表一段循序漸進嘅歷史，正如佢哋所預表之歷史，乃由1798年至1844年。第一位天使喺1798年來到，第三位則喺1844年10月22日來到。1798年至1844年呢段歷史，就係第一位同第二位天使嘅歷史。第三位天使嘅歷史始於1844年。當懷師母指出《啟示錄》第十章七雷之象徵嘅時候，佢話七雷代表第一位同第二位天使嘅歷史，卻唔包括第三位天使。
“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、並藉七雷表達出來的特殊亮光，乃是對將要在第一位同第二位天使的信息之下所發生之事件的描繪。」《基督復臨安息日會聖經註釋》，第7卷，971頁。
The history of the seven thunders of Revelation chapter ten, emphasize the history of the empowerment of the first angel on August 11, 1840 through to the great disappointment on October 22, 1844, but it none-the-less, includes the entire history of the first and second angels. The general application of the seven thunders is that it represents 1798 through to October 22, 1844. The history of the arrival of the first angel from 1798 to the great disappointment is the history of the first and second angels, and it is prophetically represented as seven thunders. The seven thunders were also typified by the last seven kings of Judah. The last three of those kings were not only identifying sequential kings, but together they are one symbol made up of a first, middle and last.
《啟示錄》第十章七雷嘅歷史，強調第一位天使喺1840年8月11日得着能力，直到1844年10月22日大失望為止嘅歷史；然而，呢段歷史始終包括咗第一位同第二位天使嘅全部歷史。七雷嘅一般應用，乃係代表由1798年直到1844年10月22日。第一位天使由1798年來到直到大失望嘅歷史，就係第一位同第二位天使嘅歷史，並且喺預言上被表現為七雷。七雷亦由猶大最後七個王所預表。其中最後三個王唔單止係按次序識別出嘅君王，並且合埋一齊，乃係一個由首先、中間同末後所組成嘅象徵。
In the history of the three angels, the first message was empowered on August 11, 1840, and both Jehoiakim and Cyrus typified that event.
喺三天使信息嘅歷史之中，第一位天使嘅信息於 1840 年 8 月 11 日得着能力，而約雅敬同古列二者都預表咗嗰一件事。
We will continue to identify these most important truths in the next article.
我哋將會喺下一篇文章中，繼續辨識呢啲至為重要嘅真理。
“Strict integrity should be cherished by every student. Every mind should turn with reverent attention to the revealed word of God. Light and grace will be given to those who thus obey God. They will behold wondrous things out of his law. Great truths that have lain unheeded and unseen since the day of Pentecost, are to shine from God’s word in their native purity. To those who truly love God the Holy Spirit will reveal truths that have faded from the mind, and will also reveal truths that are entirely new. Those who eat the flesh and drink the blood of the Son of God will bring from the books of Daniel and Revelation truth that is inspired by the Holy Spirit. They will start into action forces that cannot be repressed. The lips of children will be opened to proclaim the mysteries that have been hidden from the minds of men. The Lord has chosen the foolish things of this world to confound the wise, and the weak things of the world to confound the mighty.
「每一位學生都應當珍視嚴正嘅正直。每一個心思都應當以敬畏專注於上帝所啟示嘅聖言。凡如此順服上帝嘅人，必得着亮光同恩典。佢哋必從祂嘅律法中看見奇妙嘅事。自五旬節以來一直被忽視、未被看見嘅重大真理，必要從上帝嘅聖言中，以其本有嘅純正光輝照耀出嚟。對嗰啲真正愛上帝嘅人，聖靈必顯明已從心思中淡忘咗嘅真理，亦必顯明全然新嘅真理。凡吃上帝兒子嘅肉、喝祂嘅血嘅人，必從《但以理書》同《啟示錄》中帶出由聖靈所默示嘅真理。佢哋必使一啲不能被壓制嘅力量發動起嚟。孩童嘅嘴唇要被開啟，宣告嗰啲一直向人心隱藏嘅奧祕。主揀選了世上愚拙嘅，叫有智慧嘅羞愧；又揀選了世上軟弱嘅，叫強壯嘅羞愧。」
“The Bible should not be brought into our schools to be sandwiched in between infidelity. The Bible must be made the groundwork and subject-matter of education. It is true that we know much more of the word of the living God than we knew in the past, but there is still much more to be learned. It should be used as the word of the living God, and esteemed as first, and last, and best in everything. Then will be seen true spiritual growth. The students will develop healthy religious characters, because they eat the flesh and drink the blood of the Son of God. But unless watched and nurtured, the health of the soul decays. Keep in the channel of light. Study the Bible. Those who serve God faithfully will be blessed. He who permits no faithful work to go unrewarded will crown every act of loyalty and integrity with special tokens of his love and approbation.” Review and Herald, August 17, 1897.
「聖經不應被帶進我哋嘅學校，夾喺不信思想之間。聖經必須成為教育嘅根基同內容。誠然，我哋對永生上帝之道嘅認識，比起從前已經多得多；但仍然仲有更多需要學習。聖經應當被用作永生上帝嘅話語，並且喺一切事上被尊為首先、末後、同最好。咁樣，真正屬靈嘅增長就會顯明出來。學生會建立健全嘅宗教品格，因為佢哋食上帝兒子嘅肉，飲佢嘅血。但若不被看顧同培育，靈魂嘅健康就會衰敗。要留喺光明嘅渠道之中。要研讀聖經。凡忠心事奉上帝嘅人，必蒙賜福。嗰位唔容許任何忠心嘅工作得唔到賞報嘅主，必以祂愛同悅納嘅特別憑據，為每一項忠誠正直嘅行動加上冠冕。」《Review and Herald》，1897年8月17日。