The books of Daniel and Revelation complement each other, meaning together they are perfected.
《但以理書》同《啟示錄》彼此互補，即係話，兩者合埋一齊先得以完全。
“In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel.” Acts of the Apostles, 585.
「喺《啟示錄》入面，聖經全部書卷都喺度匯合，並且喺此終結。呢度就係《但以理書》嘅補足。」《使徒行述》，585。
The kingdoms of Bible prophecy are to be the student of prophecy’s focus, for it is there that the external history of the latter days is primarily set forth.
《聖經》預言中所論及嘅諸國，應當成為研習預言者所專注嘅對象，因為末後日子之外在歷史，主要正係喺其中陳明出嚟。
“Far better is it to learn, in the light of God’s word, the causes that govern the rise and fall of kingdoms. Let the youth study these records, and see how the true prosperity of nations has been bound up with an acceptance of the divine principles. Let him study the history of the great reformatory movements, and see how often these principles, though despised and hated, their advocates brought to the dungeon and the scaffold, have through these very sacrifices triumphed.” Education, 238.
「喺上帝聖言嘅光照之下，去明白支配列國興衰嘅原因，實在遠為美善。要叫青年人研習呢啲記載，睇見各國真正嘅興盛，係點樣同接納神聖原則緊密相連。又要叫佢查考偉大宗教改革運動嘅歷史，睇見呢啲原則雖然屢屢被人藐視憎恨，而擁護者亦被押到監牢同刑場，然而正係藉着呢啲犧牲，終於得勝。」《教育論》，238。
Sacred histories, whether it is the “great reformatory movements,” or the “rise and fall of kingdoms;” sacred histories are a life-or-death proposition in God’s Word. Paul recorded in 2 Thessalonians chapter two that those that do not love the truth, and who thereafter receive strong delusion; do so because they chose to reject the message Paul identified in the passage. The passage identifies the relationship of pagan Rome with papal Rome, which is also the relationship of Pergamos and Thyatira and is also the relationship of iron and clay, as well as, the relationship of the dragon with the beast. The rise of papal Rome represented by Thyatira and the fall of pagan Rome as represented by Pergamos is a truth that those who receive strong delusion hate.
神聖嘅歷史，無論係「偉大嘅宗教改革運動」，抑或係「列國嘅興衰」；喺上帝嘅聖言之中，神聖嘅歷史乃係關乎生死之事。保羅喺《帖撒羅尼迦後書》第二章記錄，凡唔愛真理、其後又領受強烈迷惑嘅人；之所以如此，係因為佢哋揀選拒絕保羅喺該段經文所指出嘅信息。該段經文指出異教羅馬同教皇羅馬之間嘅關係；呢種關係亦即別迦摩同推雅推喇之間嘅關係，亦即鐵與泥之間嘅關係，並且亦即龍同教皇制度之間嘅關係。由推雅推喇所表徵嘅教皇羅馬之興起，同由別迦摩所表徵嘅異教羅馬之衰落，乃係一項凡領受強烈迷惑之人所憎惡嘅真理。
In the Millerite history the argument between the Millerites and the Protestants that made its way onto the 1843 pioneer chart was over what historical power was represented as the “robbers of thy people” in verse fourteen of Daniel eleven. Were the robbers the rising of pagan Rome as the Millerites contended, or was it the fall of the Seleucids as the Protestants claimed?
喺米勒派嘅歷史入面，米勒派同新教徒之間嗰場爭論，後來被收錄到 1843 年先鋒圖表之上，所爭議嘅，乃係《但以理書》第十一章第十四節所指為「你本國中嘅強暴人」嘅，究竟係邊一個歷史勢力。呢啲強暴人，係如米勒派所主張，指異教羅馬嘅興起；抑或係如新教徒所聲稱，指西流古王朝嘅衰亡呢？
“Every nation that has come upon the stage of action has been permitted to occupy its place on the earth, that it might be seen whether it would fulfill the purpose of ‘the Watcher and the Holy One.’ Prophecy has traced the rise and fall of the world’s great empires—Babylon, Medo-Persia, Greece, and Rome. With each of these, as with nations of less power, history repeated itself. Each had its period of test, each failed, its glory faded, its power departed, and its place was occupied by another....
「每一個登上歷史舞台嘅國家，都蒙准喺地上佔據其位置，為要顯明佢係咪會成就『守望者同聖者』嘅旨意。預言已經追溯咗世界列強帝國——巴比倫、瑪代波斯、希臘同羅馬——嘅興起同衰落。呢啲帝國每一個，同埋嗰啲勢力較弱嘅國家一樣，歷史都重複咁上演。每一個都有其受試驗嘅時期；每一個都失敗咗，佢嘅榮耀衰殘，佢嘅權勢離去，而佢嘅位置則由另一個所取代……」
“From the rise and fall of nations as made plain in the pages of Holy Writ, they need to learn how worthless is mere outward and worldly glory. Babylon, with all its power and its magnificence, the like of which our world has never since beheld,—power and magnificence which to the people of that day seemed so stable and enduring,--how completely has it passed away! As ‘the flower of the grass’ it has perished. So perishes all that has not God for its foundation. Only that which is bound up with His purpose and expresses His character can endure. His principles are the only steadfast things our world knows.” Education, 177, 184.
「佢哋需要從聖經篇頁中所明明顯示列國嘅興衰，學曉單單外在同屬世嘅榮耀係幾咁虛空無價值。巴比倫具備一切權勢同輝煌，我哋呢個世界自此以後再冇見過與之相比嘅權勢同輝煌——而喺當時嘅人睇嚟，呢啲權勢同輝煌係何等穩固長存——但佢已經幾咁徹底噉消逝！佢好似『草上嘅花』一樣枯萎滅沒。凡唔以神為根基嘅，都係咁樣滅亡。惟有嗰啲同祂旨意相連，並彰顯祂品格嘅，先可以長存。祂嘅原則，乃係我哋呢個世界所知道唯一堅定不移嘅事物。」《教育論》，177, 184。
Biblical history is the vision that Solomon said to lack, is to perish. The Millerites recognized and proclaimed the one hundred and fifty years represented as “five months” in Revelation chapter nine, verses five and ten, but they did not dredge deeply the history represented in chapter nine of Revelation. They correctly identified verse ten’s five months, but evidently thought that because verses five and ten both contain the expression “five months,” that it simply represented an emphasis upon the prophecy of torment represented in both verses. It is now easily demonstrated that when verse five represents “five months” it represents one hundred and fifty years that began at the death of Mohammed in 632, and ended in 782 with the humiliation of Empress Irene of the Byzantine, or eastern Roman empire.
所羅門曾言，人若缺乏異象，便必滅亡；《聖經》歷史正是此等異象。米勒派認出並宣講咗《啟示錄》第九章第五節同第十節所表徵之一百五十年，即「五個月」；然而，佢哋並冇深入發掘《啟示錄》第九章所表徵嘅歷史。佢哋正確辨識咗第十節嘅五個月，但顯然以為，由於第五節同第十節都含有「五個月」呢個詞語，所以呢不過係對兩節經文中所表徵之折磨預言嘅一種強調。現今已可輕易證明：當第五節所表徵嘅係「五個月」時，所指乃係一百五十年，始於穆罕默德於632年去世，終於782年拜占庭帝國，即東羅馬帝國，女皇伊琳妮受辱之時。
The pioneers were correct in their application of verse ten as the battle of Nicomedia on July 27, 1299 as the starting of one hundred and fifty years that concluded with the humiliation of the last Constantine to reign in Constantinople on July 27, 1449. Line upon line a period of one hundred and fifty years identifies worldwide Islam, as represented by both first woes Islam of Arabia and the second woes Islam of Turkey. The Islam that humiliated both emperor and the empress together identifies worldwide Islam conquering a kingdom that consists of a woman, represented by Irene and a man represented by Constantine the last.
先驅者將第十節應用於1299年7月27日尼科米底亞之戰，視之為一百五十年之開始，而此一時期於1449年7月27日以喺君士坦丁堡統治嘅最後一位君士坦丁受辱而告終；此判斷係正確嘅。律上加律，一段一百五十年嘅時期指明咗普世伊斯蘭；呢個普世伊斯蘭由第一樣災禍所代表嘅阿拉伯伊斯蘭，同埋第二樣災禍所代表嘅土耳其伊斯蘭，一同表明出嚟。嗰使皇帝同皇后一同受辱嘅伊斯蘭，亦指出普世伊斯蘭對一個王國嘅征服；呢個王國由一個婦人所構成，即由艾琳所代表，同埋一個男人所構成，即由最後嘅君士坦丁所代表。
In the one hundred and fifty years that ends with the humiliation of Irene, Islam of Arabia takes control of the area or territory of Byzantine, leaving Irene in such a humiliated position that she was forced to pay tribute for three years, among other exactions. When the humiliation of Constantine the last took place, it marked the beginning of a four-year period that ends with a siege and the overthrow of the capital of eastern Rome. In both cases it was Islam, Arabian Islam for Irene and Turkish Islam for Constantine the last. In the latter days worldwide Islam as represented by the two witnesses of Arabian and Turkish Islam set forth in the first and second woes; will first take the territory, and then the capital. The latter-day political entity represented by eastern Rome’s Constantine is symbolically married to the latter-day religious entity represented by eastern Rome’s Irene. I use the term political and religious entity to address that the symbol of the image of the beast occurs first in the United States and then in the world. The image of the beast is the symbolic marriage of Constantine and Irene, who are both humiliated by losing their territory and capital to Islam.
喺以艾琳受辱作結束之一百五十年期間，阿拉伯嘅伊斯蘭奪取咗拜占庭嘅地域或領土，使艾琳陷於極其羞辱嘅境地，以致佢被迫納貢三年，並承受其他勒索。當「末後嘅君士坦丁」受辱之事發生之時，就標誌住一段四年時期嘅開始；呢段時期以東羅馬京城被圍困同埋被顛覆而告終。喺兩種情況之中，所涉及嘅都係伊斯蘭——對艾琳而言係阿拉伯伊斯蘭，對末後嘅君士坦丁而言係土耳其伊斯蘭。喺末後嘅日子，普世性嘅伊斯蘭——由第一同第二禍之中所表明嘅阿拉伯伊斯蘭同土耳其伊斯蘭呢兩個見證人所代表——將會先奪取領土，然後再奪取京城。由東羅馬嘅君士坦丁所代表之末後政治實體，同由東羅馬嘅艾琳所代表之末後宗教實體，喺象徵上乃係結為婚配。我使用「政治實體」同「宗教實體」呢個講法，係要表明獸像呢個象徵首先出現喺美國，然後出現喺世界。獸像就係君士坦丁同艾琳之象徵性婚配；佢哋二者都因將自己嘅領土同京城失落於伊斯蘭手中而受辱。
Their marriage is identified by aligning the two histories, and it was typified by the marriage between Constantia and Licinius in 313 when the Edict of Milan was put in place, and the symbolic church of Smyrna ended and the symbolic church of Pergamos began. Those who Paul identifies as receiving strong delusion refuse to see Paul’s warning message that includes a falling away, before the man of sin is revealed. The falling away takes place in the history of Pergamos, and the man of sin was revealed in 538, when the church of Thyatira began.
將呢兩段歷史對照起來，便可辨認出佢哋嘅婚配關係；而呢一點，亦曾藉着公元313年康斯坦提亞（Constantia）與李錫尼烏斯（Licinius）嘅婚姻作為預表，當時《米蘭詔令》開始施行，象徵性嘅士每拿教會結束，而象徵性嘅別迦摩教會開始。保羅所指嗰啲領受強烈迷惑嘅人，拒絕看見保羅所發出嘅警告信息；呢信息包括喺那大罪人顯露之前，必先有離道反教嘅事。呢場離道反教發生喺別迦摩嘅歷史當中，而嗰大罪人喺538年被顯露出來，於是推雅推喇教會便開始。
Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. 2 Thessalonians 2:3, 4.
人無論用乜嘢方法都唔好欺騙你哋；因為嗰日未到以前，必先有離道反教嘅事，並且嗰不法之人、沉淪之子顯露出來；佢敵擋主，又高抬自己，超過一切稱為神嘅，或一切受人敬拜嘅，甚至坐喺神嘅殿裏，自稱係神。帖撒羅尼迦後書 2:3, 4
The history of eastern Rome provides two witnesses to the prophetic truth that is also represented in the symbolic relationship of eastern Rome with western Rome. In that relationship western Rome is the church and eastern Rome is the state. Rome is a combination of church and state as represented as iron and clay in Daniel chapter two.
東羅馬嘅歷史提供咗兩個見證，證明先知性真理；而呢個真理亦喺東羅馬同西羅馬之間象徵性嘅關係之中表明出嚟。喺呢個關係裏面，西羅馬係教會，東羅馬係國家。羅馬乃係教會同國家嘅結合，正如《但以理書》第二章所表明嘅鐵與泥一樣。
A reason that it can be seen convincingly that in the latter days worldwide Islam comes against a power represented as a combination of church and state, taking its territory and capital is sustained by two other witnesses from the sacred history of Revelation nine. Osman conquered the territory of Nicomedia on July 27, 1299, and he then conquered the territory of Nicaea two years later in 1301. His son conquered the capital city of Nicaea in 1331, and the same son conquered the capital city of Nicomedia in a four-year siege that ended in 1337. The pioneers marked July 27, 1299 with Osman, but never looked at the next battle, the battle of Nicaea as the historical second step to establishing the Ottoman Empire. July 27, 1299 was the first step of several steps to reach the Sunday law. The first two steps of Turkish Islam identified the beginning of a prophecy that ended in 1449, then again in 1840, then again at 9/11 and then again on December 31, 2023.
有兩個嚟自《啟示錄》第九章神聖歷史嘅見證，進一步支持以下一點，使人可以清楚有力噉睇見：喺末後日子，全球伊斯蘭要攻擊一個被表述為政教合一嘅權勢，奪取其領土同首都。奧斯曼於1299年7月27日征服咗尼哥米底亞嘅領土，兩年之後，即1301年，又征服咗尼西亞嘅領土。佢個仔於1331年征服咗尼西亞嘅京城；同一個仔又經過四年圍城，於1337年攻陷尼哥米底亞嘅京城。先驅將1299年7月27日同奧斯曼標記起上嚟，卻從未留意下一場戰役——尼西亞之戰——乃係建立鄂圖曼帝國喺歷史上嘅第二步。1299年7月27日乃係通向星期日法案若干步驟當中嘅第一步。土耳其伊斯蘭嘅頭兩步，標示出一個預言嘅起點；呢個預言於1449年結束一次，其後又喺1840年，再之後又喺9/11，跟住又喺2023年12月31日再次結束。
The first of those two steps marked not only the beginning of one hundred and fifty years, but also it marked the beginning of thirty-eight years. It began with Osman taking the territory of Nicomedia, and it ended thirty-eight years later when Osman’s son took the capital city of Nicomedia at the end of a four-year siege in 1337. The number thirty-eight represents “rising up,” and the initial step of Osman taking the territory marked the rising up of Turkish Islam. In that first step of thirty-eight years, a “four years” siege marks the conclusion. At the last step of the one hundred and fifty years, the humiliation is delivered and four years later in 1453, the capital of eastern Rome is taken.
嗰兩個步驟之中嘅第一步，唔單止標誌住一百五十年嘅開始，亦都標誌住三十八年嘅開始。呢一步始於奧斯曼奪取尼科米底亞嘅領土，並且喺三十八年之後結束，當時奧斯曼嘅兒子喺1337年歷經四年圍城之後，攻取咗尼科米底亞嘅首都城。三十八呢個數目代表「興起」，而奧斯曼奪取該地領土呢個最初嘅步驟，標誌住土耳其伊斯蘭嘅興起。喺呢個三十八年嘅第一步當中，一場「四年」嘅圍城標誌住其終結。到咗嗰一百五十年嘅最後一步，羞辱臨到；而喺四年之後，即1453年，東羅馬嘅首都被攻取。
Whether it was the Ottoman Turks in 1453, or Osman’s son taking both Nicomedia in 1337 and Nicaea in 1331, in all three instances, each capital city had served at some point in history as the capital of eastern Rome. All three lines are identifying the conquering of eastern Rome. Each of those three lines identifies Islam conquering first the territory and thereafter the capital of eastern Rome. The name of all three capitals is the same as the name of the territory. Each of the three lines have distinct alpha and omega historical figures. While identifying a church state relationship with the humiliation by Islam of both emperor and empress, the prophetic humiliation ties their lines together with western Rome, that was also humiliated by Constantine the Great when he chose Constantinople over the city of Rome in 330. Western Rome’s final humiliation came in 476 with the final emperor, and continued to decline rapidly from there on.
無論係 1453 年嘅鄂圖曼土耳其人，抑或奧斯曼之子於 1337 年攻取 Nicomedia，同埋於 1331 年攻取 Nicaea，喺呢三個事例入面，每一個京城喺歷史上某一時期都曾經作為東羅馬嘅首都。呢三條線全部都係指認對東羅馬嘅征服。呢三條線當中，每一條都指出伊斯蘭首先征服東羅馬嘅領土，其後再征服其首都。三個首都嘅名稱，都同其領土嘅名稱相同。呢三條線各自都有分明嘅阿拉法同俄梅戛歷史人物。當佢哋表明一種政教關係，並顯示伊斯蘭對皇帝同皇后兩者嘅羞辱之時，呢種先知性嘅羞辱，亦將佢哋嘅各條線同西羅馬連繫起來；西羅馬亦曾於 330 年因君士坦丁大帝揀選 Constantinople 過於 Rome 城而受到羞辱。西羅馬最後嘅羞辱，係喺 476 年隨住最後一位皇帝而來，並且自此以後持續迅速衰落。
Western Rome in relation to eastern Rome was the church, the east was the state. Humiliation at the beginning in 330, then humiliation in 476, and then in 782 and then again in 1449. A line of humiliation beginning with the division of a kingdom, followed in 476 by the humiliation of losing the emperor, and therefore empire, only to be followed by Islam bringing humiliation first to the territory of the east in 782 and then to the capital of the east in 1453.
就西羅馬同東羅馬嘅關係而言，西方係教會，東方係國家。喺330年之初受辱，繼而喺476年受辱，之後喺782年，再之後又喺1449年受辱。一條受辱嘅線，由王國分裂開始；跟住喺476年，因失去皇帝，因而亦失去帝國，而受辱；隨後伊斯蘭又帶來受辱，首先臨到東方之疆土，喺782年；其後臨到東方之都城，喺1453年。
Islam of Bible prophecy brings to light the line of both eastern and western Rome, and the light that Islam is producing today is in agreement with, but far beyond what the foundational light of Islam was for the Millerite pioneers. The testing time that began in 2024 with who is ‘the robbers of thy people who establish the vision’ was the alpha of the testing period, and now at the end of the testing period light from the subject of Islam of Revelation chapter nine adds witnesses of western and eastern Rome that were never evaluated until these current latter days.
《聖經》預言中嘅伊斯蘭，將東方同西方羅馬兩條脈絡都顯明出嚟；而伊斯蘭今日所產生嘅亮光，雖然同米勒派先驅所得、關於伊斯蘭嘅根基性亮光相一致，卻遠遠超越其上。由2024年開始、以「你本國中嘅強暴人起來，要應驗那異象」係邊個作為考驗嘅時期，乃係呢段考驗時期嘅阿爾法；而家去到考驗時期嘅末了，嚟自《啟示錄》第九章伊斯蘭呢一題目嘅亮光，又增添咗西方同東方羅馬嘅見證人；直到現今呢末後日子，呢啲見證先至從未被加以考察。
The prophetic lines of Islam represented in chapters nine through eleven bring together the lines of history located in verses ten through sixteen of Daniel eleven by providing testimonies which connect with lines already under discussion in these articles. But within the prophetic illustration of the rise of Islam is the rise of both the movement of the Millerites and the movement of the one hundred and forty-four thousand. Two four-year periods placed firmly within and as part of the time prophecies of Revelation nine provide witness to the four years of 1840 unto 1844. In 1844 prophetic time is no longer, so the symbolic four-year period is defined by its prophetic characteristics, not time. The first four-year period identifies Islam conquering Nicomedia, the former eastern Roman capital in 1337, thirty-eight years after his father conquered the territory. The second four years identifies the humiliation of eastern Romes political and religious rulers in 1449, brought about by Islam and the third four years identifies a glorious manifestation of the power of God when the angel who lightened the earth with his glory descended on August 11, 1840.
伊斯蘭喺第九至第十一章所表徵嘅預言脈絡，藉住提供同呢啲文章入面已經討論緊嘅脈絡相連嘅見證，將但以理書十一章第十至第十六節所載歷史脈絡匯聚起嚟。然而，喺伊斯蘭興起呢幅預言圖像之內，同時亦包含米勒派運動同十四萬四千人運動嘅興起。兩段各為四年嘅時期，穩固噉安置喺啟示錄第九章時間預言之內，並且作為其中一部分，為由1840年至1844年呢四年作見證。到咗1844年，先知性時間已經唔再有；因此，呢段象徵性嘅四年時期，乃係由其先知性特徵所界定，而唔係由時間本身所界定。第一段四年時期指出，伊斯蘭喺1337年征服尼哥米底亞——前東羅馬首都——此事發生喺佢父親征服該地三十八年之後。第二段四年指出，伊斯蘭喺1449年使東羅馬政治同宗教統治者受辱；而第三段四年則指出上帝權能榮耀嘅彰顯：嗰位以自己榮耀照亮全地嘅天使，喺1840年8月11日降臨。
The Millerite history of the first and second angel aligns with the history of the third angel during the sealing of the one hundred and forty-four thousand. That final sealing work is the blotting out of sin, it is the combination of Divinity with humanity and it takes place during a warfare that is being brought by Islam.
米勒派喺第一位同第二位天使嘅歷史，乃係同第三位天使喺十四萬四千人受印期間嘅歷史相符合。嗰最後嘅受印工作，就係塗抹罪惡；乃係神性與人性嘅結合；並且係喺一場由伊斯蘭所帶來嘅爭戰當中發生。
And he opened the bottomless pit; and there arose a smoke out of the pit, as the smoke of a great furnace; and the sun and the air were darkened by reason of the smoke of the pit. And there came out of the smoke locusts upon the earth: and unto them was given power, as the scorpions of the earth have power. And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. Revelation 9:2–4.
佢就打開咗無底坑；有煙從坑裏升上，好似大火爐嘅煙一樣；因住坑裏嘅煙，日頭同空氣都昏暗咗。又有蝗蟲從煙裏出嚟，落到地上；有能力賜咗畀佢哋，好似地上蠍子所有嘅能力一樣。又吩咐佢哋，唔可以傷害地上嘅草，亦唔可以傷害任何青物同任何樹木；只可以傷害嗰啲額上冇神印記嘅人。啟示錄 9:2–4
The perfect fulfillment of every prophecy is in the last days, so this passage is identifying the sealing of the one hundred and forty-four thousand. The prophecy of Islam in Revelation nine provides the historical key to bring the most complete illustration of the power that establishes the vision together in the history that culminated on August 11, 1840, when Islam was restrained. From that point the testimony of Revelation nine extended into chapter ten and the history of the first and second angels. Then in chapter eleven the third woe arrives suddenly at the Sunday law, which is when the loud cry of the third angel begins. Chapter nine is the key of Islam in organizing the rise and fall of kingdoms set forth in Daniel and the Revelation. Chapters ten and eleven identify the experience of the one hundred and forty-four thousand wise virgins. Chapter nine identifies the symbol that establishes the external vision and chapters ten and eleven identify the internal vision associated with following the Lamb into the Most Holy Place.
一切預言之完全應驗，乃喺末後嘅日子；因此，呢段經文所指明嘅，乃係對嗰十四萬四千人嘅印封。〈啟示錄〉第九章關於伊斯蘭嘅預言，提供咗歷史上嘅關鍵，使嗰建立異象之能力最完整嘅說明，喺嗰段以一八四〇年八月十一日伊斯蘭受制止而達至高潮嘅歷史之中，得以連繫起嚟。由嗰時起，〈啟示錄〉第九章嘅見證延伸至第十章，以及第一位同第二位天使嘅歷史。然後喺第十一章，第三樣災禍喺星期日法令之時驟然臨到；嗰時亦就係第三位天使大聲呼喊開始之時。第九章乃係伊斯蘭之關鍵，用以組織〈但以理書〉同〈啟示錄〉所陳明諸國興衰嘅次序。第十章同第十一章指明嗰十四萬四千個聰明童女嘅經歷。第九章指出嗰建立外在異象嘅表號，而第十章同第十一章則指出同跟隨羔羊進入至聖所相關聯嘅內在異象。
Revelation chapter ten opens with Christ as the mighty angel that descends with a little book open. That event was fulfilled on August 11, 1840 at the conclusion of the prophecy of Revelation nine that identifies three hundred and ninety-one years and fifteen days. Revelation ten identifies the history onward until the message became bitter in John’s stomach on October 22, 1844. The four years of 1840 to 1844 begin with the arrival of the first angel and end with the arrival of the third angel. Those four years that followed after the fulfillment of August 11, 1840 were typified by four years from July 27, 1449 unto 1453 at the beginning of the three hundred and ninety-one years and fifteen days. Both those four-year periods align with the four years of the siege of Nicomedia from 1333 unto 1337. Symbolically eastern Rome was conquered by Islam three times. First was at the siege of Nicaea in 1331, then the four-year siege of Nicomedia in 1337 and then the siege of Constantinople in 1453.
《啟示錄》第十章一開始，就顯示基督乃係嗰位降臨、手執展開咗嘅小書卷之大力天使。呢件事喺1840年8月11日，《啟示錄》第九章所預示之三百九十一年零十五日嘅預言終結之時，已經應驗咗。《啟示錄》第十章所指出嘅歷史，繼續向前，直到呢信息喺約翰腹中變為苦澀，即1844年10月22日為止。由1840年至1844年嘅四年，始於第一位天使嘅來臨，終於第三位天使嘅來臨。喺1840年8月11日應驗之後嗰四年，乃由1449年7月27日起直至1453年、即喺三百九十一年零十五日之開端嘅四年所預表。呢兩段四年時期，都同1333年至1337年間尼哥米底亞圍城嘅四年相對應。按象徵而言，東羅馬曾三次被伊斯蘭征服。第一次係1331年尼西亞圍城之時；其次係1337年尼哥米底亞四年圍城；再者就係1453年君士坦丁堡圍城。
Diocletian legally divided Rome into east and west in 293, and Constantine prophetically divided Rome into east and west in 330. In 395, upon the death of the emperor Theodosius I, the empire was formerly and permanently divided as he bequeathed the east and the west to his two sons. The Catholic church divided into east and west in 1054 at the “great schism.” The division was gradual as was the demise that followed. The division remains to this very day. Within fifty years from that date, the western church in Rome began roughly two hundred years of crusades against Islam. Western Rome fell when it lost its last emperor in 476. Eastern Rome fell in 1453. Papal Rome fell in 1798. Pagan Rome divided unto east and west in 293, 330 and 395. Papal Rome divided unto east and west in 1054. Sister White identifies the rise and fall of kingdoms as a primary point of reference in the study of God’s Word.
戴克里先喺393年喺法律上將羅馬分為東、西兩部；君士坦丁則喺330年喺預言意義上將羅馬分為東、西兩部。395年，皇帝狄奧多西一世駕崩之後，帝國正式而永久地被分裂，因為佢將東、西兩部遺留畀佢兩個兒子。天主教會喺1054年「大分裂」之時分為東、西兩方。呢個分裂係逐步形成，正如其後隨之而來嘅衰亡一樣。呢個分裂直到今日仍然存在。自嗰個日期起五十年內，羅馬西方教會開始咗大約二百年針對伊斯蘭教嘅十字軍東征。西羅馬喺476年失去佢最後一位皇帝時傾覆。東羅馬喺1453年傾覆。教皇羅馬喺1798年傾覆。異教羅馬喺393年、330年同395年分為東、西兩部。教皇羅馬喺1054年分為東、西兩方。懷愛倫姊妹指出，諸國嘅興起同傾覆，乃係研讀上帝聖言時一個主要嘅參照點。
The kingdoms that are brought out into the light of history from chapter nine of Revelation strengthen the argument that it is Rome that establishes the vision. The prophetic connection between Islam and the one hundred and forty-four thousand is evidence the message of the midnight cry, that was typified by Christ riding into Jerusalem on an ass is represented by a time prophecy that began in the time of the first woe, continued on in the second part of the prophecy in the second woe, and reached its fulfillment in the four-year history where the Millerite movement of the first and second angels began with the fulfillment of that very prophecy. The prophecy began with the symbol of “thirty-eight and two years” (1299 and 1301) years marking the rise of Islam and it concluded with the symbol of “thirty-eight and two years” (1838 and 1840) marking the rise of the Millerites.
由《啟示錄》第九章帶入歷史光照之中嘅列國，更加鞏固咗呢個論證：確立異象嘅乃係羅馬。伊斯蘭同十四萬四千人之間嘅預言性聯繫，乃係午夜呼聲信息嘅證據；而呢個信息，曾由基督騎住驢進入耶路撒冷所預表，亦由一個時間預言所代表：呢個時間預言開始於第一樣災禍嘅時期，喺第二樣災禍之中於預言嘅第二部分繼續推進，並且喺四年嘅歷史之中達到應驗；正正喺嗰段歷史裏面，第一位同第二位天使嘅米勒派運動，係隨住呢個預言本身嘅應驗而開始。呢個預言以「三十八與二年」（1299 同 1301）年嘅表號開始，標誌伊斯蘭嘅興起；並以「三十八與二年」（1838 同 1840）嘅表號結束，標誌米勒派嘅興起。
In 1844, at the conclusion of the Millerites four-year period that had been typified by the siege of 1333 unto 1337, and 1449 unto the siege of 1453 prophetic time was no longer to be applied. The lifting up of the ensign of the one hundred and forty-four thousand is directly connected with the prophecy where Islam is lifted up.
到咗1844年，喺米勒派嗰四年時期結束之際——呢段時期乃係由1333年至1337年嘅圍困，以及1449年至1453年圍城嘅預表所象徵——先知性時間已經唔再應用。舉起十四萬四千人嘅旌旗，同伊斯蘭被舉起嗰段預言有直接關連。
Judah, thou art he whom thy brethren shall praise: thy hand shall be in the neck of thine enemies; thy father’s children shall bow down before thee. Judah is a lion’s whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion; who shall rouse him up? The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be. Binding his foal unto the vine, and his ass’s colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes: His eyes shall be red with wine, and his teeth white with milk. Genesis 49:8–12.
猶大啊，你弟兄必讚美你；你手必掐住你仇敵嘅頸項；你父親嘅兒子必向你下拜。猶大係獅子嘅幼崽；我兒啊，你捕獲獵物之後，就上去。佢屈身蹲伏，如獅子，又如老獅子；邊個敢惹佢起來？權杖必不離猶大，統治者嘅杖必不離佢兩腳之間，直等細羅來到；萬民都必歸順佢。佢把小驢拴喺葡萄樹上，把驢駒拴喺上等葡萄樹上；佢喺酒中洗濯衣服，喺葡萄汁中洗濯袍褂。佢雙眼因酒而紅潤，牙齒因奶而潔白。創世記 49:8–12。
The one hundred and forty-four thousand perfectly reflect the character of Christ, and Christ is among other symbolic representations, “the choice vine.” Ishmael is identified as a “wild” man in Genesis 16:12.
嗰十四萬四千人完美噉反映基督嘅品格；而基督除咗其他象徵性表述之外，亦被稱為「所揀選嘅葡萄樹」。以實瑪利喺《創世記》16:12 被指明為一個「野」嘅人。
And he will be a wild man; his hand will be against every man, and every man's hand against him; and he shall dwell in the presence of all his brethren.
佢必成為野驢一般嘅人；佢嘅手要攻擊各人，各人嘅手亦要攻擊佢；佢必住喺眾弟兄面前。
The word translated as “wild” is the wild Arabian ass. Christ’s representatives in the latter days ride upon the message of the wild Arabian ass, the ass that Christ rode into Jerusalem, the ass that finally spoke after Balaam struck him the third time. The message that empowered the first angel’s message in 1840 did not see a relevant and important one-hundred-and-fifty-year prophecy in the very prophetic history where the message that empowered the movement was located. They did not see two four-year periods in that very same time prophecy that typified the history of 1840 unto 1844. The Lion of the tribe of Judah is now opening up light from the “old paths” that has never been seen before, and it is light that is in agreement with that light that has been opening up since December 31, 2023. It removes any doubts on whether it is Islam that strikes Nashville. The light illuminates the symbol of Rome, thus becoming an omega statement to the alpha controversy in 2024 about the robbers of thy people, and it is also the omega symbol of the argument over the very same symbol in Millerite history. It identifies that Islam of the time prophecies of Revelation nine is the external message during the internal history of the sealing time of the one hundred and forty-four thousand. We have been teaching this fact for some time, but it can now be demonstrated upon one line that begins in Revelation nine and ends in Revelation eleven. The third four-year period connected with Islam’s time prophecy that was fulfilled in 1840 unto 1844, illustrates the sealing time of the one hundred and forty-four thousand. By the great earthquake of Revelation eleven the one hundred and forty-four thousand are lifted up as an ensign.
譯作「野」嘅詞，乃係指阿拉伯嘅野驢。基督喺末後日子嘅代表，乃係乘住野阿拉伯驢嘅信息——即係基督騎入耶路撒冷嗰隻驢，亦都係巴蘭第三次擊打之後終於開聲說話嗰隻驢。喺1840年賦予第一位天使信息能力嘅信息，竟然冇睇見喺嗰段正正安置咗呢個賦能運動之信息嘅預言歷史當中，有一個切合時宜而且極其重要嘅一百五十年預言；佢哋亦都冇睇見，就喺同一個時間預言裏面，有兩段四年時期，乃係預表1840年至1844年嘅歷史。猶大支派嘅獅子，現今正從「古道」之中開啟從未曾見過嘅亮光，而呢亮光係同自2023年12月31日以來一直被開啟嘅亮光彼此相符嘅。呢亮光除去一切關於究竟係咪伊斯蘭擊打納殊維爾嘅疑惑。呢亮光照明咗羅馬呢個象徵，因而成為2024年關於「你民中的強暴人」之阿爭論嘅奧米加陳述；同時，佢亦都係米勒派歷史當中，圍繞同一個象徵之爭論嘅奧米加象徵。佢指出，《啟示錄》第九章時間預言中嘅伊斯蘭，乃係喺十四萬四千人受印時期之內部歷史當中嘅外部信息。我哋教導呢個事實已經有一段時間，但而家可以喺一條始於《啟示錄》第九章、終於《啟示錄》第十一章嘅線上將之證明出嚟。與伊斯蘭時間預言相連嘅第三段四年時期，即喺1840年至1844年得以應驗者，說明咗十四萬四千人受印嘅時期。藉住《啟示錄》第十一章嘅大地震，十四萬四千人被高舉，成為一面旌旗。
In Ezekiel thirty-seven the raising up of God’s people as an army is a two-step process that had been typified by the creation of Adam. First Adam was formed of the clay, then Christ breathed into him the breath of life. In Ezekiel the first prophecy forms the dead bodies, but they are still dead. Then the four winds are breathed upon the bodies and they rise up as a mighty army. The number thirty-eight and forty represent those two steps.
喺《以西結書》第三十七章，上帝嘅子民被興起成為軍隊，乃係一個分兩步進行嘅過程；呢個過程，早已由亞當嘅受造預表出嚟。首先，亞當由泥土造成；然後，基督將生命嘅氣吹入佢裏面。喺《以西結書》入面，第一個預言使死屍成形，然而佢哋仍然係死嘅。之後，四風被吹向嗰啲身體，佢哋就起來，成為一支大能嘅軍隊。三十八同四十呢兩個數目，正代表住呢兩個步驟。
We will continue these things in the next article.
我哋會喺下一篇文章繼續講述呢啲事。
After this there was a feast of the Jews; and Jesus went up to Jerusalem. Now there is at Jerusalem by the sheep market a pool, which is called in the Hebrew tongue Bethesda, having five porches. In these lay a great multitude of impotent folk, of blind, halt, withered, waiting for the moving of the water. For an angel went down at a certain season into the pool, and troubled the water: whosoever then first after the troubling of the water stepped in was made whole of whatsoever disease he had. And a certain man was there, which had an infirmity thirty and eight years. When Jesus saw him lie, and knew that he had been now a long time in that case, he saith unto him, Wilt thou be made whole? The impotent man answered him, Sir, I have no man, when the water is troubled, to put me into the pool: but while I am coming, another steppeth down before me. Jesus saith unto him, Rise, take up thy bed, and walk. And immediately the man was made whole, and took up his bed, and walked: and on the same day was the sabbath. John 5:1–9.
此後，到咗猶太人嘅一個節期，耶穌就上耶路撒冷去。喺耶路撒冷，靠近羊門有一個池子，希伯來話叫作畢士大，旁邊有五個廊子。喺嗰度瞓咗一大群有病嘅人，有瞎眼嘅、瘸腿嘅、枯乾嘅，等候水動。因為按時有天使落到池裏，攪動嗰水；水動之後，邊個首先落去，無論佢害乜嘢病，都得痊癒。喺嗰度有一個人，病咗三十八年。耶穌見佢躺喺度，又知道佢病咗已經好耐，就對佢講：「你想唔想痊癒呀？」嗰個病人回答佢話：「先生，水動嘅時候，冇人把我放落池裏；我正去緊嘅時候，總有另一個喺我前頭落去。」耶穌對佢講：「起身，拎起你張褥，行啦。」嗰人即刻痊癒，就拎起自己張褥行走；嗰日正係安息日。約翰福音 5:1–9。
Now rise up, said I, and get you over the brook Zered. And we went over the brook Zered. And the space in which we came from Kadeshbarnea, until we were come over the brook Zered, was thirty and eight years; until all the generation of the men of war were wasted out from among the host, as the Lord sware unto them. Deuteronomy 2:13, 14.
於是我話：「而家起身，過撒烈溪去。」我哋就過咗撒烈溪。自從我哋離開加低斯巴尼亞，直到過咗撒烈溪嘅時候，共有三十八年，等到一切出征嘅男丁嗰一代，都照耶和華向佢哋所起嘅誓，從營中滅盡。申命記 2:13, 14.