The theme in verses eleven and twelve is the rise and fall of the king of the south, as is the final rise and fall of the United States represented in the final president in verse two, as is the final earthly representative of the dragon power; the United Nation’s final rise and fall represented in verses three and four. Verses five through nine represent the history of the papal power from 538 unto 1798. 538 marks the empowerment of the papal power, 1798 marks the deadly wound of the papacy, and therefore verses five through nine represent the final rise and fall of the beast. Verse ten marks 1989 as the fall of the king of the south as represented in the former Soviet Union.
第十一節同第十二節嘅主題，係南方王嘅興起同衰亡；正如第二節所表徵、喺最後一位總統身上所代表之美國最後嘅興起同衰亡，作為龍權勢喺地上最後嘅代表；又如第三節同第四節所表徵之聯合國最後嘅興起同衰亡。第五節至第九節代表教皇權勢由538年至1798年嘅歷史。538年標誌住教皇權勢被賦予權能，1798年標誌住教皇制度所受嘅致命傷，因此，第五節至第九節代表獸最後嘅興起同衰亡。第十節標誌住1989年南方王嘅衰亡，正如前蘇聯所表徵一樣。
“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. . . .
「每一個登上行動舞台嘅國家，都蒙准佔據其喺地上嘅位置，好叫人可以睇見佢會唔會成就『那守望者與聖者』嘅旨意。預言已經描繪咗世界偉大帝國嘅興衰——巴比倫、瑪代波斯、希臘同羅馬。對於呢啲帝國，以及力量較小嘅列國，歷史都一再重演。每一個都有其受試驗嘅時期；每一個都失敗咗，佢嘅榮耀褪色，佢嘅權勢離去，而佢嘅位置就由另一個所取代……」
“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.
「佢哋需要從聖經頁中所清楚顯明列國嘅興衰，學曉單單外在同屬世榮耀係何等虛空無價值。巴比倫，連同佢一切權勢同輝煌——嗰種權勢同輝煌，自此以後我哋呢個世界從未再見過——喺當時嘅人睇嚟係何等穩固、何等長存；然而，佢係幾咁徹底噉消逝咗！佢好似『草上嘅花』一樣枯萎滅亡。凡唔以 神為根基嘅，都係咁樣滅亡。惟有嗰啲與祂旨意相連、彰顯祂品格嘅，先能存到永遠。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。
Verses eleven and twelve identify the final rise and fall of the king of the south, as represented by Russia. Verses thirteen through fifteen identify the final rise and fall of the United States. The entire prophetic narrative of chapter eleven is built upon the structure of the rise and fall of kingdoms. The student of prophecy must consider this fact if he is to have any possibility of rightly dividing the prophetic message of chapter eleven.
第十一節同第十二節指出南方王最終嘅興起同傾覆，呢位南方王係由俄羅斯所代表。第十三節至第十五節指出美國最終嘅興起同傾覆。第十一章整個預言性敘述，乃係建立喺列國興衰嘅結構之上。研習預言嘅人若要有任何可能正確分解第十一章嘅預言信息，就必須考慮呢一個事實。
The foundational perspective of Daniel chapter eleven is that it consists of repeated illustrations of the rise and fall of kingdoms. When Sister White stated, “So perished the Medo-Persian kingdom, and the kingdoms of Grecia and Rome,” she is identifying “Grecia” as the dragon, “Rome” as the beast and “Medo-Persia” as the false prophet. She is identifying the final rise and fall of the final earthly kingdom which consists of the dragon, the beast and the false prophet who begin their rise at the Sunday law and lead the world to Armageddon in fulfillment of Revelation 16:12–21. She is directing God’s people to “the rise and fall of nations as made plain in the pages of Holy Writ” as the perspective to employ in order “to learn how worthless is mere outward and worldly glory.”
但以理書第十一章嘅基本觀點，係由一再重複說明諸國興起同傾覆嘅例證所構成。當懷愛倫姊妹說：「瑪代波斯國同希臘、羅馬諸國，亦都如此滅亡。」她乃係將「希臘」指認為龍，將「羅馬」指認為獸，並將「瑪代波斯」指認為假先知。她所指明嘅，乃係最後一個由龍、獸同假先知所組成之地上國度最後嘅興起同傾覆；呢三者由星期日法令開始興起，並照住啟示錄 16:12–21 嘅應驗，引領世界走向哈米吉多頓。她係引導上帝嘅子民，以「聖經歷頁中所清楚表明列國嘅興衰」作為應當採用嘅觀點，好叫人「學曉純粹外表同屬世榮華係何等虛浮無價值。」
The reason we need “to learn how worthless is mere outward and worldly glory,” is to further understand that everything perishes “that has not God for its foundation.” It is therefore a life-or-death proposition to have God or not to have God as your foundation. From that point in the development of the thought Sister White then defines what it means to have God as your foundation when she states, “Only that which is bound up with His purpose and expresses His character can endure.” She has just explained that everything not on God’s foundation perishes, and that a two-fold qualifier of what is built upon the foundation is whether a thing is “bound up with His purposes,” and that which “expresses His character.” His character is His foundation.
我哋之所以需要「學習單憑外表同屬世榮耀係何等毫無價值」，乃係要進一步明白，凡「唔以上帝為根基」嘅一切，都必歸於消滅。因此，以上帝為你嘅根基，抑或唔以上帝為你嘅根基，實在係生死攸關嘅事。由思想發展到呢一點，懷姐妹隨即界定咗以上帝為根基究竟係咩意思；佢話：「惟有嗰啲同祂旨意相連，並表明祂品格嘅，先能存到永遠。」佢啱啱先解明咗，一切唔立喺上帝根基之上嘅，都必歸於消滅；而衡量一樣建造喺呢根基上嘅事物，乃有雙重條件：一係嗰樣事物係咪「同祂嘅旨意相連」，二係嗰樣事物係咪「表明祂嘅品格」。祂嘅品格就係祂嘅根基。
Then in the closing sentence of the paragraph she states that “His principles are the only steadfast things our world knows.” God’s character is His principles, and His principles express His character. It is a life-or-death proposition on how mankind relates to God as the foundation of all things. I contend that the foundational structure of Daniel chapter eleven is built upon the narrative of the rise and fall of kingdoms. There is a passage where inspiration informs us of a correct type of study.
然後，在該段落嘅結語一句中，佢指出：「祂嘅原則，係我哋呢個世界所知道唯一堅定不移嘅事物。」上帝嘅品格就係祂嘅原則，而祂嘅原則彰顯祂嘅品格。人類點樣同上帝建立關係，視上帝為萬有嘅根基，乃係一個關乎生死嘅命題。我主張，《但以理書》第十一章嘅基礎結構，乃係建立喺諸國興衰嘅敘述之上。有一段經文，藉着默示話畀我哋知一種正確嘅研讀方式。
“There is a study of history that is not to be condemned. Sacred history was one of the studies in the schools of the prophets. In the record of His dealings with the nations were traced the footsteps of Jehovah. So today we are to consider the dealings of God with the nations of the earth. We are to see in history the fulfillment of prophecy, to study the workings of Providence in the great reformatory movements, and to understand the progress of events in the marshaling of the nations for the final conflict of the great controversy.” The Ministry of Healing, 441.
「有一種對歷史嘅研究，並唔應受譴責。神聖歷史本來就係先知學校中嘅科目之一。喺上帝同列國交往嘅記錄之中，可以追溯到耶和華嘅足跡。照樣，今日我哋都應當考察上帝同地上列國嘅作為。我哋應當喺歷史之中看見預言嘅應驗，研究天意喺偉大改革運動中嘅作為，並明白喺為善惡大鬥爭最後決戰而集結列國之時，各樣事件發展嘅進程。」《服務真詮》，441。
A sanctified study of history is identified as studying God’s dealing with the nations of the earth and also in God’s providential leading of His reformatory movements, thus a sanctified history includes an external and internal line of study. The purpose of employing history in confirming God’s prophetic Word is to use that prophetic history in order to “understand the progress of events in the marshaling of the nations for the final conflict of the great controversy.” The previous paragraph from Sister White was taken from a very enlightened explanation of the necessity of building a prophetic model of sacred history which is based upon the foundational structure represented in the “rise and fall” of kingdoms.
經過成聖嘅歷史研究，乃係研究上帝點樣對待地上列國，亦都研究上帝喺祂改革運動中以護理加以引導；因此，成聖嘅歷史包含一條外在線同一條內在線嘅研究。運用歷史去證實上帝先知性聖言嘅目的，乃係藉住呢啲先知性歷史，為要「明白各樣事件嘅進程，點樣喺列國被部署，以進入善惡大爭戰最後衝突之時。」前一段引自懷姊妹嘅話，取材自一段極具亮光嘅闡釋，說明建立神聖歷史之先知模型嘅必要；而呢個模型乃係建基於由諸國「興起與傾覆」所表徵嘅基礎結構。
“As a preparation for Christian work, many think it essential to acquire an extensive knowledge of historical and theological writings. They suppose that this knowledge will be an aid to them in teaching the gospel. But their laborious study of the opinions of men tends to the enfeebling of their ministry, rather than to its strengthening. As I see libraries filled with ponderous volumes of historical and theological lore, I think, Why spend money for that which is not bread? The sixth chapter of John tells us more than can be found in such works. Christ says: ‘I am the Bread of Life: he that cometh to Me shall never hunger; and he that believeth on Me shall never thirst.’ ‘I am the living Bread which came down from heaven: if any man eat of this Bread, he shall live forever.’ ‘He that believeth on Me hath everlasting life.’ ‘The words that I speak unto you, they are spirit, and they are life.’ John 6:35, 51, 47, 63.
「為基督徒工作作準備，許多人認為，廣泛獲取歷史及神學著作嘅知識乃係不可或缺嘅。他們以為，呢種知識會幫助他們傳講福音。但他們辛勞研讀人嘅見解，往往唔係使他們嘅事奉更堅固，反而令其更為軟弱。當我看見圖書館裏面堆滿厚重嘅歷史同神學學問書卷時，我就想到：點解要把金錢花喺那不是食物嘅事物上呢？約翰福音第六章所告訴我哋嘅，遠比呢類著作所能尋得嘅更多。基督說：『我就是生命的糧；到我這裏來的，必定不餓；信我的，永遠不渴。』『我就是從天上降下來生命的糧；若有人吃這糧，就必永遠活着。』『信我的人有永生。』『我對你們所說的話就是靈，就是生命。』約翰福音 6:35, 51, 47, 63。」
“There is a study of history that is not to be condemned. Sacred history was one of the studies in the schools of the prophets. In the record of His dealings with the nations were traced the footsteps of Jehovah. So today we are to consider the dealings of God with the nations of the earth. We are to see in history the fulfillment of prophecy, to study the workings of Providence in the great reformatory movements, and to understand the progress of events in the marshaling of the nations for the final conflict of the great controversy.
「有一種對歷史嘅研究，係唔應當受譴責嘅。聖史原係先知學校中所研習嘅科目之一。在上帝同列國交往嘅記錄之中，人可以追溯耶和華嘅足跡。照樣，今日我哋亦當思想上帝同地上列國之間嘅作為。我哋應當喺歷史之中看見預言嘅應驗，查考天意喺偉大改革運動中嘅作為，並且明白各樣事件嘅進程，如何使列國整備成列，預備投入善惡大爭戰最後嘅衝突。」
“Such study will give broad, comprehensive views of life. It will help us to understand something of its relations and dependencies, how wonderfully we are bound together in the great brotherhood of society and nations, and to how great an extent the oppression and degradation of one member means loss to all.
「呢樣嘅研習將會叫我哋對人生有廣闊而全面嘅視野。佢會幫助我哋明白其中一啲相互關係同彼此依存，明白我哋喺社會同列國呢個偉大兄弟情誼之中，係何等奇妙噉彼此連結；並且明白，對其中一個成員嘅壓迫同貶抑，喺何等大嘅程度上，乃係全體嘅損失。」
“But history, as commonly studied, is concerned with man’s achievements, his victories in battle, his success in attaining power and greatness. God’s agency in the affairs of men is lost sight of. Few study the working out of His purpose in the rise and fall of nations.
「但歷史，照一般所研習者而言，所關注嘅乃係人嘅成就、佢喺戰場上嘅勝利，以及佢喺獲取權勢同偉大方面嘅成功。上帝喺人類事務中嘅作為，往往被忽略。少有人研究祂嘅旨意點樣喺列國嘅興衰之中得以成就。 」
“And, to a great degree, theology, as studied and taught, is but a record of human speculation, serving only to ‘darken counsel by words without knowledge.’ Too often the motive in accumulating these many books is not so much a desire to obtain food for mind and soul, as it is an ambition to become acquainted with philosophers and theologians, a desire to present Christianity to the people in learned terms and propositions.
「並且，在好大程度上，神學，照現今所研習同教導嘅，不過係人類推測嘅記錄，只係叫人『以無知識的言語，使計劃暗昧不明。』太多時候，積聚呢許多書籍嘅動機，與其話係渴想為心思同靈魂得着糧食，不如話係一種野心，想熟悉哲學家同神學家，又有一種慾望，要用學術化嘅名詞同命題，向人陳明基督教。」
“Not all the books written can serve the purpose of a holy life. ‘Learn of Me’, said the Great Teacher, ‘take My yoke upon you,’ ‘learn My meekness and lowliness.’ Your intellectual pride will not aid you in communicating with souls that are perishing for want of the bread of life. In your study of these books you are allowing them to take the place of the practical lessons you should be learning from Christ. With the results of this study the people are not fed. Very little of the research which is so wearying to the mind furnishes that which will help one to be a successful laborer for souls.
「並非所有寫成嘅書都能達到聖潔生活嘅目的。偉大嘅教師說：『你哋當向我學習』，『負我嘅軛』，『學我嘅柔和謙卑。』你哋智性上嘅驕傲，對於與嗰啲因缺乏生命之糧而將要滅亡嘅人心靈交通，毫無助益。你哋研讀呢啲書嘅時候，正容讓佢哋取代你哋本應從基督所學習嘅實際教訓。憑住呢種研讀嘅成果，百姓並不得餵養。嗰啲使心思極其疲憊嘅研究，極少能供應使人成為拯救生靈之工作上成功工人嘅幫助。」
“The Saviour came ‘to preach the gospel to the poor.’ Luke 4:18. In His teaching He used the simplest terms and the plainest symbols. And it is said that ‘the common people heard Him gladly.’ Mark 12:37. Those who are seeking to do His work for this time need a deeper insight into the lessons He has given.
「救主嚟到，『要傳福音畀貧窮嘅人。』」路加福音 4:18。佢喺教導人嘅時候，用最淺白嘅言辭同最明白易懂嘅象徵。並且經上話：「眾百姓都歡喜聽佢。」馬可福音 12:37。凡喺呢個時代尋求作佢聖工嘅人，都需要對佢所賜下嘅教訓有更深嘅領悟。
“The words of the living God are the highest of all education. Those who minister to the people need to eat of the bread of life. This will give them spiritual strength; then they will be prepared to minister to all classes of people.” The Ministry of Healing, 441–443.
「永生上帝嘅話，乃係一切教育之中最高者。凡服事人民的人，都需要吃生命之糧。這樣就必賜給他們屬靈的力量；然後，他們便能準備好去服事各階層的人。」《服務真詮》，441–443。
Sister White further defines that recognizing the outworking of God’s power in setting up kings and removing kings based upon the king’s choices is the true philosophy of historical study.
懷愛倫進一步界定：真正嘅歷史研究哲學，乃在於認明上帝能力嘅作為如何根據君王嘅抉擇而立王、廢王。
“In the history of nations the student of God’s word may behold the literal fulfillment of divine prophecy. Babylon, shattered and broken at last, passed away because in prosperity its rulers had regarded themselves as independent of God, and had ascribed the glory of their kingdom to human achievement. The Medo-Persian realm was visited by the wrath of Heaven because in it God’s law had been trampled underfoot. The fear of the Lord had found no place in the hearts of the vast majority of the people. Wickedness, blasphemy, and corruption prevailed. The kingdoms that followed were even more base and corrupt; and these sank lower and still lower in the scale of moral worth.
「喺列國嘅歷史之中，研讀上帝聖言嘅人可以看見神聖預言按字面應驗。巴比倫終於被擊碎、被打破，消逝而去；因為喺亨通之時，其統治者自視為不依賴上帝，並將自己國度嘅榮耀歸諸人力嘅成就。瑪代—波斯帝國遭受天上嘅震怒，因為喺其中，上帝嘅律法被踐踏於腳下。敬畏耶和華喺絕大多數人民嘅心中並無立足之地。邪惡、褻瀆同腐敗大行其道。其後興起嘅諸國更加卑劣腐敗；而呢啲國家喺道德價值嘅尺度上愈陷愈低。」
“The power exercised by every ruler on the earth is Heaven-imparted; and upon his use of the power thus bestowed, his success depends. To each the word of the divine Watcher is, ‘I girded thee, though thou hast not known Me.’ Isaiah 45:5. And to each the words spoken to Nebuchadnezzar of old are the lesson of life: ‘Break off thy sins by righteousness, and thine iniquities by showing mercy to the poor: if it may be a lengthening of thy tranquillity.’ Daniel 4:27.
地上每一位統治者所行使嘅權柄，皆係由天所賦予；而佢成功與否，就在乎佢點樣運用呢份所賜嘅權柄。對每一個人，神聖嘅守望者所說嘅話都係：「我雖然你不認識我，我必給你束腰。」以賽亞書 45:5。對每一個人，昔日向尼布甲尼撒所講嘅說話，亦都係人生嘅教訓：「你當以公義斷絕罪過，以憐憫窮人除掉罪孽，或者你嘅平安可以延長。」但以理書 4:27。
“To understand these things,—to understand that ‘righteousness exalteth a nation;’ that ‘the throne is established by righteousness,’ and ‘upholden by mercy;’ to recognize the outworking of these principles in the manifestation of His power who ‘removeth kings, and setteth up kings,’—this is to understand the philosophy of history. Proverbs 14:34; 16:12; 20:28; Daniel 2:21.
要明白呢啲事——要明白「公義使邦國高舉」；「寶座因公義堅立」，並且「因憐憫得以扶持」；要認識到呢啲原則喺嗰位「廢王、立王」者彰顯其權能之時點樣運行——呢個就係明白歷史嘅哲理。箴言 14:34；16:12；20:28；但以理書 2:21。
“In the word of God only is this clearly set forth. Here it is shown that the strength of nations, as of individuals, is not found in the opportunities or facilities that appear to make them invincible; it is not found in their boasted greatness. It is measured by the fidelity with which they fulfill God’s purpose.” Prophets and Kings, 501, 502.
「唯有喺上帝嘅話語之中，呢一點先至被清楚闡明。喺呢度顯示出，列國嘅力量，同個人嘅力量一樣，並唔係喺嗰啲睇嚟使佢哋不可戰勝嘅機會或便利之中搵到；亦唔係喺佢哋所誇耀嘅偉大之中搵到。衡量佢哋力量嘅準則，乃係佢哋以幾大嘅忠誠去成全上帝嘅旨意。」《先知與君王》，501、502頁。
The theme in verses eleven and twelve is the rise and fall of the king of the south, but more importantly the verses mark the sealing of the one hundred and forty-four thousand, and the second of three tests that began at the time of the end in 1989 as represented in verse ten.
第十一同第十二節嘅主題，係南方王嘅興起同衰落；但更重要嘅係，呢兩節標誌住十四萬四千人受印，以及三個試驗之中第二個試驗；而呢三個試驗係喺一九八九年末時開始，正如第十節所表明。
That sealing is represented by Daniel in the lion’s den, the three worthies in the fiery furnace, Daniel and the three worthies praying to understand Nebuchadnezzar’s dream of the image of beasts in chapter two, Daniel praying the Leviticus twenty-six prayer in chapter nine, the wise who understand the increase of knowledge, Joshua having his sin removed in Zechariah chapter three, Zerubbabel in chapter four, Joseph becoming the second ruler in Egypt, the disciples in the upper room for ten days in advance of Pentecost, the Millerites at the Exeter camp meeting, Lazarus leading the procession at the Triumphal Entry, and the one hundred and forty-four thousand in Revelation chapter seven.
嗰個受印，乃由以下各事所表徵：但以理在獅子坑中；三位忠臣在烈火窰中；但以理與嗰三位忠臣一同禱告，為要明白尼布甲尼撒於第二章所作、關於獸像之夢；但以理在第九章禱告，誦念《利未記》第二十六章之禱文；明哲人明白知識增長；約書亞在《撒迦利亞書》第三章中其罪孽被除去；所羅巴伯在第四章中；約瑟在埃及成為第二位掌權者；門徒在五旬節以前於樓房中十日之久；米勒派信徒在埃克塞特營會中；拉撒路在主榮入聖城時走在隊伍前頭；以及《啟示錄》第七章中嗰十四萬四千人。
Verse eleven arrived in 2014 at the outset of the Ukrainian war and in July of 2023 the visual test, where God’s people are “made white” began. The fifth line in chapter eleven is verses thirteen through fifteen.
第十一節於二〇一四年、烏克蘭戰爭開始之際臨到；而到二〇二三年七月，那視覺的測試便開始了，在其中，上帝的子民被「潔白」。第十一章中的第五行乃是第十三至十五節。
Fifth Line Overview
第五線概覽
For the king of the north shall return, and shall set forth a multitude greater than the former, and shall certainly come after certain years with a great army and with much riches. And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. So the king of the north shall come, and cast up a mount, and take the most fenced cities: and the arms of the south shall not withstand, neither his chosen people, neither shall there be any strength to withstand. Daniel 11:13–15.
因為北方王必再來，率領比先前更多嘅群眾；過咗若干年之後，佢必定帶住大軍同豐盛嘅資財而來。當嗰些時候，必有許多人起來攻擊南方王；你民中嘅強暴人也必自高自大，要應驗那異象；但佢哋終必傾倒。於是北方王必來，築起土壘，攻取堅固城；南方嘅軍兵必不能抵擋，連佢所揀選嘅精兵也無力站立，總冇力量可以抵擋。Daniel 11:13–15.
These verses were fulfilled in 200 BC and they identify the Battle of Panium, which includes the opposing kings and their alliances, and the verses are also the point in history where pagan Rome first asserted itself into the history of Daniel eleven. The verses include the final rise and fall of the sixth kingdom of Bible prophecy, but also the biblical history of Christ visiting Caesarea Philippi, where Peter locates the sealing of the one hundred and forty-four thousand. This history typifies the sealing of the one hundred and forty-four thousand with the arrival of the third of the three tests of chapter twelve consisting of being “purified, made white and tried.”
呢幾節經文喺公元前200年應驗，並且指出帕尼烏姆之戰，其中包括敵對嘅諸王及佢哋嘅同盟；而且，呢幾節亦係歷史上一個關鍵時點，當時異教羅馬首次喺《但以理書》第十一章嘅歷史中顯露其勢力。呢幾節經文包括聖經預言中第六個國度最後嘅興起同傾覆，亦包括基督到訪該撒利亞腓立比嘅聖經歷史，彼得喺嗰度指出十四萬四千人受印嘅定位。呢段歷史預表十四萬四千人受印，並伴隨第十二章三重試驗中第三重嘅來到，就係「被潔淨，成為雪白，且受熬煉。」
These three verses lead to verse sixteen where the Sunday law in the United States is represented. When the Exeter camp meeting ended on August 17, 1844 the wise virgins carried the message of the Midnight Cry across the eastern seaboard of the United States in sixty-six days. There is a period when all the virgins awake and one class has no oil, and everything which that identifies. When Simon Barjona’s name was changed to Peter the sealing of the one hundred and forty-four thousand is marked. From that point onward Jesus began to teach the disciples about the events connected with the cross.
呢三節經文引到第十六節，喺嗰度，美國嘅星期日法被表明出嚟。當埃克塞特營會喺1844年8月17日結束之後，聰明嘅童女喺六十六日之內，將午夜呼聲嘅信息傳遍美國東岸海濱。當中有一段時期，所有童女都醒起，其中有一等係冇油嘅，以及凡此所指明嘅一切。當西門巴約拿嘅名改為彼得之時，就標誌住十四萬四千人受印。由嗰一點開始，耶穌就開始教導門徒關於同十字架有關連嘅各樣事件。
The cross is a symbol of the close of probation and William Miller, who had been typified by John the Baptist, who had in turn been typified by Elijah was raised up to present the “events connected with the close of probation” as did both John the Baptist and Elijah. John said it this way.
十字架乃係恩典時期結束嘅象徵；而威廉・米勒——佢曾由施洗約翰所預表，而施洗約翰又曾由以利亞所預表——被興起，去宣講「與恩典時期結束有關嘅事件」，正如施洗約翰同以利亞二者所作嘅一樣。約翰係咁樣講嘅。
But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? Matthew 3:7.
但約翰看見許多法利賽人和撒都該人來到他施洗之處，就對他們說：「毒蛇的種類啊，誰指示你們逃避將來的忿怒呢？」馬太福音 3:7
Elijah said it this way.
以利亞係咁樣講嘅。
And Ahab made a grove; and Ahab did more to provoke the Lord God of Israel to anger than all the kings of Israel that were before him. In his days did Hiel the Bethelite build Jericho: he laid the foundation thereof in Abiram his firstborn, and set up the gates thereof in his youngest son Segub, according to the word of the Lord, which he spake by Joshua the son of Nun. And Elijah the Tishbite, who was of the inhabitants of Gilead, said unto Ahab, As the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word. 1 Kings 16:33–17:1.
亞哈又造亞舍拉；亞哈所行的，比他以前所有以色列諸王更惹以色列的神耶和華發怒。當亞哈在位的日子，有伯特利人希伊勒重建耶利哥；他立根基的時候，喪了長子亞比蘭；安設城門的時候，喪了幼子西割，正如耶和華藉嫩的兒子約書亞所說的話。基列寄居者中的提斯比人以利亞對亞哈說：「我指着所事奉、永活的以色列的神耶和華起誓，這幾年我若不說，必不降露，不下雨。」列王紀上 16:33–17:1。
Speaking of William Miller’s work as a modern reformer Sister White stated:
論到威廉·米勒作為一位近代改革家的工作，懷愛倫姊妹曾這樣說：
“It was needful that men should be awakened to their danger; that they should be roused to prepare for the solemn events connected with the close of probation.” The Great Controversy, 310.
「人必須被喚醒，認識自己所處嘅危險；必須被激動起來，為住恩典時期結束所連帶嘅嚴肅事件作好準備。」《善惡之爭》，310。
The last six verses of Daniel eleven represent the “events connected with the close of probation.” Those events were unsealed at the time of the end in 1989, and they were clearly revealed.
但以理書第十一章最後六節，乃係「與恩典時期終結有關嘅事件」。呢啲事件喺末時，即一九八九年，被揭開封印，並且清楚顯明。
“Before His crucifixion the Saviour explained to His disciples that He was to be put to death and to rise again from the tomb, and angels were present to impress His words on minds and hearts. But the disciples were looking for temporal deliverance from the Roman yoke, and they could not tolerate the thought that He in whom all their hopes centered should suffer an ignominious death. The words which they needed to remember were banished from their minds; and when the time of trial came, it found them unprepared. The death of Jesus as fully destroyed their hopes as if He had not forewarned them. So in the prophecies the future is opened before us as plainly as it was opened to the disciples by the words of Christ. The events connected with the close of probation and the work of preparation for the time of trouble, are clearly presented. But multitudes have no more understanding of these important truths than if they had never been revealed. Satan watches to catch away every impression that would make them wise unto salvation, and the time of trouble will find them unready.” The Great Controversy, 595.
「喺祂被釘十字架之前，救主曾向門徒說明，祂必要被置於死地，並且要從墳墓中復活；當時有天使在場，要將祂的話深深銘刻於人嘅心思同心靈之中。但門徒所盼望嘅，乃係從羅馬軛下得着今世嘅拯救；而且，對於嗰位承載住佢哋一切盼望嘅主竟要受屈辱而死呢個念頭，佢哋實在無法容忍。佢哋所需要記住嘅話，從佢哋心中被驅逐出去；及至考驗臨到嘅時候，就顯明佢哋毫無預備。耶穌嘅死，將佢哋嘅盼望徹底摧毀，正如祂從未預先警告過佢哋一樣。 照樣，喺預言之中，將來嘅事亦同樣清楚地展現在我哋面前，正如基督曾藉着祂嘅話向門徒清楚揭示一樣。與恩典時期結束有關嘅事件，以及為患難時期所作預備嘅工作，都已經明明擺在眼前。然而，許多人對呢啲重要真理毫無認識，就如同從未被啟示過一樣。撒但密切窺伺，要奪去一切能使人因得救而有智慧嘅感動；到患難嘅時候臨到，佢哋就會顯為毫無預備。」《善惡之爭》，595。
It was at Caesarea Philippi, which is Panium, which is verses thirteen through fifteen that Christ began to teach His disciples about the cross, thus typifying the history of the Exeter camp meeting until October 22, 1844. At the beginning of the reformatory movement of the one hundred and forty-four thousand the “events connected with the close of probation” were unsealed and at the end of the movement of the one hundred and forty-four thousand the “events connected with the close of probation” are unsealed within the hidden history of verse forty.
喺該撒利亞腓立比，即係巴尼翁，亦即第十三至第十五節，基督喺嗰度開始教導祂嘅門徒有關十字架嘅事，從而預表咗埃克塞特營會直到1844年10月22日為止嘅歷史。喺十四萬四千人改革運動嘅開端，「與恩門關閉有關嘅事件」被解開；而喺十四萬四千人運動嘅終結，「與恩門關閉有關嘅事件」則喺第四十節嘅隱藏歷史之內被解開。
“Today, in the spirit and power of Elias and of John the Baptist, messengers of God’s appointment are calling the attention of a judgment-bound world to the solemn events soon to take place in connection with the closing hours of probation and the appearance of Christ Jesus as King of kings and Lord of lords.” Prophets and Kings, 715, 716.
「今日，懷着以利亞同施洗約翰嘅精神同能力，照着上帝所委派嘅使者，正呼籲一個注定要受審判嘅世界，留意嗰啲即將發生嘅嚴肅大事；呢啲大事乃係關乎恩典時期終結前最後嘅時刻，以及基督耶穌以萬王之王、萬主之主嘅身分顯現。」《先知與君王》，715、716。
The “events connected with the close of probation” are the events that are unsealed in the hidden history of verse forty. In Zechariah chapter three the final scenes of the investigative judgment are illustrated. Inspiration combines Zechariah’s testimony with those who are sealed in Ezekiel chapter nine.
「與恩典時期結束有關嘅事件」，就係喺第四十節所隱藏歷史中被揭開封印嘅事件。喺撒迦利亞書第三章，查案審判最後嘅場景被描繪出嚟。默示將撒迦利亞嘅見證，同以西結書第九章中嗰啲受印記嘅人結合起來。
“The people of God are sighing and crying for the abominations done in the land. With tears they warn the wicked of their danger in trampling upon the divine law, and with unutterable sorrow they humble themselves before the Lord on account of their own transgressions. The wicked mock their sorrow, ridicule their solemn appeals, and sneer at what they term their weakness. But the anguish and humiliation of God’s people is unmistakable evidence that they are regaining the strength and nobility of character lost in consequence of sin. It is because they are drawing nearer to Christ, and their eyes are fixed upon His perfect purity, that they so clearly discern the exceeding sinfulness of sin. Their contrition and self-abasement are infinitely more acceptable in the sight of God than is the self-sufficient, haughty spirit of those who see no cause to lament, who scorn the humility of Christ, and who claim perfection while transgressing God’s holy law. Meekness and lowliness of heart are the conditions for strength and victory. The crown of glory awaits those who bow at the foot of the cross. Blessed are these mourners, for they shall be comforted.
「上帝嘅子民，因呢地上所行嘅可憎之事而歎息哀哭。佢哋流住眼淚，警告惡人踐踏神聖律法所臨到自己嘅危險；又因自己嘅過犯，以難以言喻嘅憂傷喺主面前自卑。惡人卻譏誚佢哋嘅憂傷，嘲笑佢哋鄭重嘅呼籲，並嗤笑佢哋所稱為軟弱嘅表現。但上帝子民所顯出嘅痛苦與自卑，乃係 unmistakable evidence，表明佢哋正重新得回因罪而失落嘅力量同品格嘅尊貴。正因為佢哋愈加親近基督，並且定睛仰望祂完全嘅純潔，佢哋先會咁清楚看見罪極其罪惡。佢哋嘅痛悔同自卑，在上帝眼中，遠比嗰啲自滿自足、心高氣傲之人嘅精神更蒙悅納；呢啲人睇唔到有任何需要哀慟嘅理由，藐視基督嘅謙卑，並且一面干犯上帝神聖嘅律法，一面自稱完全。溫柔同心裏謙卑，乃係得力同得勝嘅條件。榮耀嘅冠冕正等待住嗰啲俯伏喺十字架腳前嘅人。哀慟嘅人有福了，因為佢哋必得安慰。」
“The faithful, praying ones are, as it were, shut in with God. They themselves know not how securely they are shielded. Urged on by Satan, the rulers of this world are seeking to destroy them; but could their eyes be opened, as were the eyes of Elisha’s servant at Dothan, they would see the angels of God encamped about them, by their brightness and glory holding in check the hosts of darkness.
「嗰啲忠信、禱告嘅人，可以話係與上帝一同被關藏起來。佢哋自己並不知道自己係何等穩妥地蒙保護。喺撒但催逼之下，呢個世界嘅掌權者正設法要毀滅佢哋；但如果佢哋嘅眼睛得以打開，好似以利沙嘅僕人喺多坍時所見一樣，佢哋就會看見上帝嘅使者喺佢哋四圍安營，以佢哋嘅光輝與榮耀遏止黑暗權勢嘅軍旅。」
“As the people of God afflict their souls before Him, pleading for purity of heart, the command is given, ‘Take away the filthy garments’ from them, and the encouraging words are spoken, ‘Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment.’ The spotless robe of Christ’s righteousness is placed upon the tried, tempted, yet faithful children of God. The despised remnant are clothed in glorious apparel, nevermore to be defiled by the corruptions of the world. Their names are retained in the Lamb’s book of life, enrolled among the faithful of all ages. They have resisted the wiles of the deceiver; they have not been turned from their loyalty by the dragon’s roar. Now they are eternally secure from the tempter’s devices. Their sins are transferred to the originator of sin. And the remnant are not only pardoned and accepted, but honored. ‘A fair miter’ is set upon their heads. They are to be as kings and priests unto God. While Satan was urging his accusations and seeking to destroy this company, holy angels, unseen, were passing to and fro, placing upon them the seal of the living God. These are they that stand upon Mount Zion with the Lamb, having the Father’s name written in their foreheads. They sing the new song before the throne, that song which no man can learn save the hundred and forty and four thousand, which were redeemed from the earth. ‘These are they which follow the Lamb whithersoever He goeth. These were redeemed from among men, being the first fruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God.’”
「當上帝的子民喺祂面前刻苦己心，懇求內心潔淨之時，就有命令發出：要從佢哋身上『除掉那污穢的衣服』；又有鼓勵嘅話宣告：『看哪，我使你離開罪孽，我也要給你穿上華美的衣裳。』基督公義嗰件毫無玷污嘅袍子，便披喺嗰啲受過試煉、受過試探、然而仍然忠心嘅上帝兒女身上。嗰班被藐視嘅餘民，要穿上榮美嘅衣裳，再唔會被世界嘅敗壞所玷污。佢哋嘅名字仍然保留喺羔羊生命冊上，記錄喺歷代忠信者之中。佢哋曾抗拒迷惑人者嘅詭計；佢哋冇因龍嘅吼叫而偏離忠誠。如今，佢哋永遠穩妥，不再受試探者詭計所害。佢哋嘅罪被轉移到罪惡嘅始作俑者身上。而餘民唔單止蒙赦免、蒙悅納，並且得尊榮。佢哋頭上要戴上『華美的冠冕』。佢哋要向上帝作君王、作祭司。當撒但極力提出控告，企圖毀滅呢一班人嘅時候，聖天使雖然係人所睇唔見，卻來往奔走，將永生上帝嘅印記蓋喺佢哋身上。呢啲就係與羔羊一同站喺錫安山上嘅人，佢哋額上寫住父嘅名。佢哋喺寶座前唱新歌；嗰首歌除咗從地上贖回來嘅十四萬四千人以外，冇有人能學。『這些人未曾沾染婦女，他們原是童身。羔羊無論往哪裡去，他們都跟隨祂。這些人是從人間買來的，作初熟的果子歸與上帝和羔羊。口中察不出謊言來；他們是沒有瑕疵的。』」
“Now is reached the complete fulfillment of those words of the Angel: ‘Hear now, O Joshua the high priest, thou, and thy fellows that sit before thee: for they are men wondered at: for, behold, I will bring forth My servant the Branch.’ Christ is revealed as the Redeemer and Deliverer of His people. Now indeed are the remnant ‘men wondered at,’ as the tears and humiliation of their pilgrimage give place to joy and honor in the presence of God and the Lamb. ‘In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even everyone that is written among the living in Jerusalem.”’ Testimonies, volume 5, 474–476.
「如今，天使所說那些話已達到完全的應驗：『大祭司約書亞啊，現今你當聽；坐在你面前的同伴也當聽：因為他們是作預兆的人。看哪，我必使我僕人大衛的苗裔發出。』基督顯明為祂子民的救贖主和拯救者。如今，餘民確實是『作預兆的人』，因為他們朝聖旅程中的眼淚與羞辱，已讓位於在上帝和羔羊面前的喜樂與尊榮。『到那日，耶和華的苗裔必華美尊榮，地的出產必為以色列逃脫的人顯為榮華茂盛。將來在錫安剩下的，在耶路撒冷存留的，就是凡記在耶路撒冷生命冊上的，必稱為聖。』《Testimonies》，第5卷，474–476。」
The one hundred and forty-four thousand in the book of Revelation are Ezekiel’s group that are “sealed” as they “sigh and cry” for the abominations that are in the land. They are sealed when they are given the garment of Christ’s righteousness and the fair miter which represents Peter’s “kings and priests,” who were not the people of God, but have now become the people of God.
《啟示錄》中嗰十四萬四千人，就係以西結書裏面嗰一班因地上所行嘅可憎之事而「歎息哀哭」、並因此受「印記」嘅人。佢哋受印記，乃係喺佢哋被賜予基督公義嘅衣袍同埋華美嘅冠冕之時；呢冠冕乃表徵彼得所講嘅「君王同祭司」——從前唔係上帝嘅子民，依家卻成為上帝嘅子民。
But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul; Having your conversation honest among the Gentiles: that, whereas they speak against you as evildoers, they may by your good works, which they shall behold, glorify God in the day of visitation. 1 Peter 2:9–12.
惟有你們是被揀選的族類，是有君尊的祭司，是聖潔的國度，是屬神的子民；要叫你們宣揚那召你們出黑暗、入奇妙光明者的美德。你們從前算不得子民，現在卻作了神的子民；從前未曾蒙憐恤，現在卻蒙了憐恤。親愛的弟兄啊，我勸你們要作客旅、作寄居的，禁戒肉體的私慾；這私慾是與靈魂爭戰的。你們在外邦人中，應當品行端正，叫那些毀謗你們是作惡的，因看見你們的善行，便在鑒察的日子歸榮耀給神。彼得前書 2:9–12。
Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine: And ye shall be unto me a kingdom of priests, and an holy nation. These are the words which thou shalt speak unto the children of Israel. Exodus 19:5, 6.
而家，所以你哋若果真係聽從我嘅聲音，遵守我嘅約，就要喺萬民之上作屬我嘅珍寶，因為全地都係我嘅。你哋要歸我作祭司嘅國度，聖潔嘅國民。呢啲就係你要對以色列子民所講嘅話。出埃及記 19:5, 6
“In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed. ‘In that day I will make a covenant for them with the beasts of the field, and with the fowls of heaven, and with the creeping things of the ground: and I will break the bow and the sword and the battle out of the earth, and I will make them to lie down safely. And I will betroth thee unto me forever; yea, I will betroth thee unto me in righteousness, and in judgment, and in loving-kindness, and in mercies. I will even betroth thee unto me in faithfulness; and thou shalt know the Lord.’
「喺呢個世界歷史末後嘅日子，上帝同佢嗰班遵守誡命之民所立嘅約，必要重新堅立。『到嗰日，我必為佢哋與田野嘅走獸、空中嘅飛鳥，並地上爬行之物立約；又必從地上折斷弓刀，止息爭戰，使佢哋安然躺臥。我必永遠聘你歸我；我必以公義、公平、慈愛、憐憫聘你歸我；我必以信實聘你歸我，你就必認識耶和華。』」
“‘And it shall come to pass in that day, I will hear, saith the Lord, I will hear the heavens, and they shall hear the earth; and the earth shall hear the corn, and the wine, and the oil; and they shall hear Jezreel. And I will sow her unto me in the earth; and I will have mercy upon her that had not obtained mercy; and I will say to them which were not my people, Thou art my people; and they shall say, Thou art my God.’ Hosea 2:14–23.
「到那日，耶和華說，我必應允；我必應允天，天必應允地；地必應允五穀、新酒和油；這些都必應允耶斯列。我必將她為自己播種於地；我必憐憫那未曾蒙憐憫的；我必對那些本非我子民的說：『你們是我的子民。』他們也必說：『你是我的神。』」何西阿書 2:14–23。
“‘In that day, . . . the remnant of Israel, and such as are escaped of the house of Jacob, . . . shall stay upon the Lord, the Holy One of Israel, in truth.’ Isaiah 10:20. From ‘every nation, and kindred, and tongue, and people’ there will be those who will gladly respond to the message, ‘Fear God, and give glory to him; for the hour of his judgment is come.’ They will turn from every idol that binds them to this earth, and will ‘worship him at that made heaven, and earth, and the sea, and the fountains of waters.’ They will free themselves from every entanglement, and will stand before the world as monuments of God’s mercy. Obedient to every divine requirement, they will be recognized by angels and by men as those that ‘keep the commandments of God, and the faith of Jesus.’ Revelation 14:6–7, 12.
「『到那日……以色列所剩下的，和雅各家所逃脫的……必誠實倚靠耶和華——以色列的聖者。』以賽亞書 10:20。從『各國、各族、各方、各民』之中，必有人樂意回應這信息：『應當敬畏上帝，將榮耀歸給他；因他施行審判的時候已經到了。』他們必離棄一切把他們捆綁於這地的偶像，並要『敬拜那創造天、地、海和眾水泉源的主。』他們必使自己脫離一切纏累，並要站立在世人面前，作上帝憐憫的紀念碑。他們順從每一項神聖的要求，必被天使和世人認明為那些『守上帝誡命和耶穌真道』的人。啟示錄 14:6–7, 12。」
“‘Behold, the days come, saith the Lord, that the plowman shall overtake the reaper, and the treader of grapes him that soweth seed; and the mountains shall drop sweet wine, and all the hills shall melt. And I will bring again the captivity of my people of Israel, and they shall build the waste cities, and inhabit them; and they shall plant vineyards, and drink the wine thereof; they shall also make gardens, and eat the fruit of them. And I will plant them upon their land, and they shall no more be pulled up out of their land which I have given them, saith the Lord thy God. Amos 9:13–15.’” Review and Herald, February 26, 1914.
「『看哪，日子將到，這是耶和華說的：耕田的必接續收割的，踹葡萄的必接續撒種的；大山要滴下甜酒，萬嶺都要消融。我要使我民以色列中被擄的歸回；他們必建造荒廢的城邑，並居住其中；又必栽種葡萄園，飲其中所出的酒；也必修造園圃，喫其中的果子。我要將他們栽植於他們的地上；我所賜給他們的地，他們必不再從其中被拔出。這是耶和華你的上帝說的。阿摩司書 9:13–15。』」《Review and Herald》，1914年2月26日。
It is evident that from the point when the final chosen generation of the one hundred and forty-four thousand are sealed that there are still Gentiles who can be influenced by the one hundred and forty-four thousand’s life style (conversation) during the day of the Gentile’s visitation.
由此顯然可見，當十四萬四千人最後蒙揀選嘅世代受咗印之時起，直到外邦人蒙眷顧之日，仍然有外邦人能夠受十四萬四千人生活方式（言行）所感化。
“Human power and human might did not establish the church of God, and neither can they destroy it. Not on the rock of human strength, but on Christ Jesus, the Rock of Ages, was the church founded, ‘and the gates of hell shall not prevail against it.’ Matthew 16:18. The presence of God gives stability to His cause. ‘Put not your trust in princes, nor in the son of man,’ is the word that comes to us. Psalm 146:3. ‘In quietness and in confidence shall be your strength.’ Isaiah 30:15. God’s glorious work, founded on the eternal principles of right, will never come to nought. It will go on from strength to strength, ‘not by might, nor by power, but by My Spirit, saith the Lord of hosts.’ Zechariah 4:6.
「上帝的教會並非由人的權勢與人的能力所建立；人也同樣不能將之毀滅。教會所建基的，不是在人類力量的磐石上，乃是在基督耶穌——萬古磐石——之上；『陰間的門不能勝過它。』馬太福音 16:18。上帝的同在使祂的聖工得以穩固。『你們不要倚靠君王，也不要倚靠世人；他一點不能幫助。』這話乃是向我們而來。詩篇 146:3。『你們得力在乎平靜安穩。』以賽亞書 30:15。上帝榮耀的工作，既建立於永恆公義的原則之上，就決不致歸於無有。它必由強而更強地向前推進，『不是倚靠勢力，不是倚靠才能，乃是倚靠我的靈，這是萬軍之耶和華說的。』撒迦利亞書 4:6。」
“The promise, ‘The hands of Zerubbabel have laid the foundation of this house; his hands shall also finish it,’ was literally fulfilled. Verse 9. ‘The elders of the Jews builded, and they prospered through the prophesying of Haggai the prophet and Zechariah the son of Iddo. And they builded, and finished it, according to the commandment of the God of Israel, and according to the commandment of Cyrus, and Darius, and Artaxerxes king of Persia. And this house was finished on the third day of the month Adar [the twelfth month], which was in the sixth year of the reign of Darius the king.’ Ezra 6:14, 15.” Prophets and Kings, 595, 596.
「『所羅巴伯的手已立了這殿的根基；他的手也必完成這工。』呢個應許，已按字面應驗。第9節。『猶大人的長老建造這殿，因先知哈該同易多的孫子撒迦利亞所說勸勉的話，就亨通；佢哋遵着以色列 神的命令，又遵着古列、大流士同波斯王亞達薛西的諭旨，建造這殿，終於完畢。大流士王第六年，亞達月初三日〔即十二月〕，這殿修成了。』以斯拉記 6:14, 15。」《先知與君王》，595, 596。
Verses thirteen to fifteen represent the prophetic events that lead to the close of probation for Sabbath-keepers at the Sunday law. They also represent the third of three steps in verse ten of Daniel twelve. Verse ten is the “purification,” verses eleven and twelve represent the “made white” and verses thirteen to fifteen represent the litmus test where the Sabbath-keeping virgins are “tried.”
第十三至十五節代表喺星期日法令之時，導致守安息日之人恩門關閉嘅預言性事件。佢哋亦都代表但以理書十二章第十節所述三個步驟之中嘅第三步。第十節係「潔淨」，第十一同第十二節代表「使潔白」，而第十三至十五節則代表嗰個試金石嘅考驗，在其中守安息日嘅童女要被「試驗」。
The internal message in the book of Daniel is represented by the Ulai River vision of chapters seven through nine and the external message is represented by the Hiddekel River vision of chapters ten through twelve. Chapter twelve is the climax of both the internal and external visions, and it presents the method in which Christ raises up and cleanses the one hundred and forty-four thousand. Verses ten through sixteen represent the hidden history of verse forty from 1989 unto the Sunday law of verse forty-one and sixteen. The verses that fit into the hidden history represent the perfect fulfillment of verse ten of chapter twelve.
《但以理書》裏面嘅內在信息，由第七章至第九章烏萊河嘅異象所代表；外在信息，則由第十章至第十二章希底結河嘅異象所代表。第十二章乃內在與外在兩個異象嘅高潮，並且呈現基督興起同潔淨十四萬四千人所用嘅方法。第十至第十六節代表第四十節隱藏嘅歷史，即由 1989 年直到第四十一節同第十六節所指嘅星期日法。與呢段隱藏歷史相符嘅各節，代表第十二章第十節嘅完全應驗。
Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. Daniel 12:10–12.
必有許多人得潔淨，成為潔白，且受熬煉；惟有惡人仍必行惡；一切惡人都不明白，惟獨智慧人必明白。從除掉常獻的燔祭，並設立那行毀壞可憎之物的時候起，必有一千二百九十日。那等候而到了一千三百三十五日的，這人便為有福。Daniel 12:10–12.
The “wise” who understand verses ten through sixteen and who have been sealed both “intellectually” and “spiritually” are those who understand the external prophetic message represented in the hidden history of verse forty, and they have been “intellectually” settled into that understanding before the Sunday law. The “wise” are those who have been transformed by the internal message represented by Revelation chapter eleven and verse eleven and they have settled into the experience before the Sunday law.
明白第十至十六節、並且在「思想上」及「屬靈上」都已受印的「智慧人」，就是那些明白第四十節隱藏歷史所代表之外在預言信息的人；而且，在星期日法令之前，他們已在「思想上」對這理解堅定不移。所謂「智慧人」，乃是那些藉着啟示錄第十一章十一節所代表之內在信息而被改變的人，並且在星期日法令之前，已在這經驗上堅定不移。
The “wise” are those who have received the “blessing” associated with “waiting,” marking the one hundred and forty-four thousand as those who fulfill the perfect and final fulfillment of the ten virgins. Revelation eleven verse eleven arrived in July of 2023, thus marking the “time of the end,” when Daniel and Revelation mark with two witnesses that the increase of knowledge which was unsealed in July of 2023 identifies the sealing process of the one hundred and forty-four thousand. Eleven plus eleven equals twenty-two, which is a symbol of the combination of divinity with humanity, and those who pass the three-step purification process that produces the one hundred and forty-four thousand are identified in Daniel twelve, verse twelve providing another signature of Palmoni, for twelve times twelve equals one hundred and forty-four thousand.
「智慧人」就係嗰啲領受咗與「等候」相關之「福」嘅人，藉此表明十四萬四千人就係嗰啲成就十個童女之完全而最終應驗嘅人。啟示錄十一章十一節喺二〇二三年七月來到，因此標示出「末時」；喺呢個時候，但以理書同啟示錄藉着兩個見證人表明，喺二〇二三年七月被開啟嘅知識增長，指認出十四萬四千人之印封過程。十一加十一等於二十二，呢個係神性與人性結合之象徵；而嗰啲通過產生十四萬四千人之三步潔淨過程嘅人，喺但以理書十二章十二節被指認出來，並且提供咗另一個巴勒摩尼之記號，因為十二乘十二等於十四萬四千。
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。