We are taking time to set forth the structure of Daniel chapter eleven, as we address verse forty. Verse forty is the parallel of verse fourteen of Daniel chapter eight, in the prophetic sense that the light, which Christ, as the Lion of the tribe of Judah unsealed in 1798, was based upon Daniel chapter eight verse fourteen, so too, the light which He unsealed in 1989 was based upon verse forty.

当我们谈到第40节时,我们正在花时间阐明但以理书第十一章的结构。第40节在预言意义上与但以理书第八章第14节相平行:基督作为犹大支派中的狮子在1798年所解封的亮光,是以但以理书第八章第14节为根据;同样,祂在1989年所解封的亮光,是以第40节为根据。

As we have pointed out, but not actually addressed in a previous article, when employing the latter rain methodology of “line upon line,” verse forty sets forth two distinct lines, for it contains the time of the end for both the movement of the first angel and the movement of the third angel.

正如我们在先前的一篇文章中指出过,但并未真正加以论述,当采用“经上加经”的晚雨方法论时,第40节呈现出两条彼此独立的线,因为它包含了第一位天使运动和第三位天使运动的末时。

When we bring together verse forty’s time of the end in 1798, and its time of the end in 1989, we find that Daniel chapter eight, verse fourteen, aligns with Daniel chapter eleven, verse forty, for they both represent the knowledge that is unsealed in the prophetic history of the three angels of Revelation fourteen. They are also connected by the fact that verse fourteen is the “mareh” vision of Christ’s sudden “appearance” to the temple, and verse forty is the “chazon” vision of the twenty five hundred and twenty years of prophetic history. One is a point in time, the other is a period of time.

当我们把第四十节所指的1798年的“结局之时”和其所指的1989年的“结局之时”结合起来时,我们发现但以理书八章十四节与但以理书十一章四十节相一致,因为它们都代表了启示录十四章三位天使的预言历史中被解封的知识。它们之间也因这样的事实而相连:十四节是关于基督突然“显现”于圣殿的“mareh”异象,而四十节则是关于两千五百二十年预言历史的“chazon”异象。一个是时间点,另一个是时间段。

One represents the restoration and cleansing of the temple, the other the destruction and trampling down of the temple. One represents the twenty-three hundred years, and the other the twenty-five hundred and twenty years. One is represented by the river Ulai, the other by the river Hiddekel. One represents humanity, the other represents divinity. Rightly understood, verse forty in connection with verse fourteen is amazingly profound. 1798 represents the work of divinity, and 1989 represents the rebellion of humanity.

一个代表圣所的恢复与洁净,另一个代表圣所的毁坏与践踏。一个代表二千三百年,另一个代表二千五百二十年。一个由乌莱河所代表,另一个由希底结河所代表。一个代表人类,另一个代表神性。若理解正确,把第四十节与第十四节联系起来,其含义极其深刻。1798年代表神的作为,1989年代表人类的叛逆。

We identified in the previous article that the description of the conquering of three obstacles by the king of the north is represented in a sequential fashion, but that the actual application of the events portrayed need to be carefully applied, for verses forty-two through and including verse forty-four, are actually aligned with verse forty-one, which is the soon-coming Sunday law in the United States. It is there that the threefold union is accomplished, and there where the loud cry message of the “east” and “north” begins.

我们在上一篇文章中指出,关于北方王征服三个障碍的描述是按顺序呈现的,但对所描绘事件的实际应用必须谨慎处理,因为第42节直到包括第44节,其实是与第41节相一致的,而第41节就是美国即将到来的星期日法令。正是在那里,三重联盟得以达成,也是在那里,来自“东方”和“北方”的大呼喊信息开始。

In Daniel eleven, it has been recognized by Adventist students through the years that Daniel employs a specific technique in his illustrations of Rome. Uriah Smith takes note of it in the book Daniel and Revelation. Daniel first identifies how Rome takes control of the world, and then in the following verses he drops back to the beginning of the history identifying the political conquering, and identifies how Rome interacts with God’s people during that very same history. Then ultimately, he identifies how Rome comes to its end. The principal Daniel employs is called, “repeat and enlarge.”

在《但以理书》第十一章中,基督复临安息日会的研经者多年来一直认识到,但以理在他对罗马的描述中采用了一种特定的技巧。尤赖亚·史密斯在《但以理书与启示录》一书中也加以指出。起初,但以理先说明罗马如何掌控世界;随后在接下来的经文中,他又回溯到这段历史的开端,交代其政治上的征服,并说明罗马在同一段历史中如何与上帝的子民互动。最后,他指出罗马如何走向终结。但以理所采用的原则称为“重复并扩大”。

This three-step technique is identified in verses forty to forty-five. Verses forty to forty-three, identify the three-step process of Modern Rome capturing planet earth, then in verse forty-four, Daniel drops back to verse forty-one, when the “tidings” that are then proclaimed by the ensign of the one hundred and forty-four thousand, and when the papacy then goes forth with great fury to destroy and utterly make away many. Then in verses forty-five, and chapter twelve, verse one, the papacy comes to his end with none to help, between the seas and the glorious holy mountain, as human probation closes.

这种三步法在第40至45节中被指出。第40至43节指出现代罗马夺取全地的三步进程;随后在第44节,但以理又回溯到第41节,那时由十四万四千人的旌旗所宣告的“信息”传出,而教皇权势则大发烈怒而出,要毁灭并彻底除灭许多人。接着在第45节以及第12章第1节,当人类的考验期结束之时,教皇权势在海与荣美的圣山之间走到尽头,无人相助。

In verse thirty, of Daniel eleven, we find the beginning of a history that Sister White quotes word for word through to verse thirty-six, and then writes, “scenes similar to those described in these verses will take place.” Verse thirty and thirty-one identify the historical transition from pagan Rome to papal Rome as the fourth and fifth kingdoms of Bible prophecy, respectively. Verse thirty-one describes the history which represents how papal Rome was placed upon the throne of the earth in the year 538.

在《但以理书》第十一章第三十节中,我们发现一段历史的开端,怀特姐妹从这里开始一直到第三十六节都逐字逐句地引用,随后又写道:“与这些经文所描述相似的场景将会发生。”第三十节和第三十一节把从异教罗马到教皇罗马的历史转变,分别界定为圣经预言中的第四与第五个王国。第三十一节所描述的历史,说明教皇罗马如何在公元538年被置于地上宝座之上。

In verse thirty-one, the first thing identified is when Clovis, king of the Franks (modern France), stood up for the papacy in the year 496. Clovis then converted from outright paganism to the hidden paganism of Catholicism (the religion of his wife Clotilda). He then dedicated his throne to lifting up the papacy to the throne of the earth. Clovis was represented by the “arms,” in the verse, for he dedicated his arm of military might and his arm of monetary might to the work he then undertook.

在第31节中,首先指出的是:法兰克国王克洛维(今法国)在公元496年为教皇制挺身而出。随后,克洛维从公开的异教改宗为天主教的隐秘异教(他妻子克洛蒂尔德所信的宗教)。他继而把自己的王位奉献出来,致力于把教皇制推上这世上的宝座。在这节经文中,克洛维以“臂膀”为代表,因为他把军事力量与财力这两条臂膀都献给了他随后所从事的事业。

Clovis’ initial work represented the work of all the kings of formerly pagan Europe who were destined to provide various supports for the whore of Rome as the history unfolded. Clovis, and thereafter France, was anointed by the Catholic church with the title of the first-born of the Catholic church, and also the eldest daughter of the Catholic church. He was the symbol of the first of many kings to commit fornication with the whore of Tyre.

克洛维的最初作为,代表了那些曾经信奉异教的欧洲诸王的作为;随着历史的展开,他们注定要为罗马的淫妇提供各种支持。克洛维,及其后的法国,被天主教会授予“天主教会的长子”的称号,并且也被称为“天主教会的长女”。他象征着许多将与推罗的淫妇行淫的君王中的第一个。

In this prophetic sense Clovis had been represented by Ahab, who also had committed fornication with Jezebel (symbol of the Catholic church in the book of Revelation), and who was also the premier king of ten tribes, as Clovis became the premier symbol of the ten horns (see Daniel chapter seven) of pagan Rome. Those kings of Europe would ultimately establish the whore of Babylon on the throne of the earth. In this sense Ahab, and Clovis both represent the United States, who commits fornication with the papacy in the last days.

在这种先知性的意义上,克洛维被亚哈所预表;亚哈也曾与耶洗别行淫(在《启示录》中象征天主教会),并且也是十个支派中的首要君王;正如克洛维成为异教罗马十角(见《但以理书》第七章)的首要象征。那些欧洲诸王最终将把巴比伦大淫妇扶上地上的宝座。从这个意义上说,亚哈和克洛维都代表美国,而美国在末后的日子里与教皇制度行淫。

Ronald Reagan began the fornication, and it will be the last president that forces the other nine kings of the United Nations to also commit the same act. Reagan was president at the time of the end in 1989, and he therefore must prophetically represent the last president in the history where the other nine kings accomplish the same act, for Jesus always illustrates the end of a thing with the beginning of a thing. Reagan was a wealthy, well-known media personality, highly recognized for his own peculiar style of speaking, who initially was in the Democratic party, who eventually switched to the Republican party.

罗纳德·里根开始了淫乱,并且将是最后一位总统,迫使联合国的另外九位君王也做出同样的行径。里根在1989年的终结之时担任总统,因此他在预言上必然代表历史上最后一位总统,在那段历史中,另外九位君王也做了同样的事,因为耶稣总是用一件事的起头来说明一件事的结局。里根是一位富有、知名的媒体名人,因其独特的说话风格而广受认可;他起初在民主党,最终转投共和党。

In verse thirty-one, the arms that stood for the papacy would pollute the sanctuary of strength. Prophetically the sanctuary of strength for both pagan Rome and papal Rome was the City of Rome. This is based upon the fact that both Rome’s ruled for a specific period of time from the City of Rome, and when they ruled from the City of Rome, they were essentially invincible.

在第三十一节中,效忠教皇权的军队将亵渎力量的圣所。从预言的角度看,对于异教罗马和教皇罗马而言,力量的圣所就是罗马城。这是基于这样一个事实:二者都曾在特定时期从罗马城进行统治,而当他们从罗马城统治时,他们基本上是不可战胜的。

Pagan Rome began its three hundred and sixty year rule at the Battle of Actium, in the year 31 BC. Daniel chapter eleven, verse twenty-four identifies that they would forecast their devices from their stronghold, which was the City of Rome, for a “time.” A prophetic “time,” is three hundred and sixty years, and three hundred and sixty years after the Battle of Actium, where Antony and Cleopatra were defeated, Constantine moved out of the City of Rome to the City of Constantinople and the period of pagan Rome’s invincibility was over.

公元前31年的阿克提乌姆海战标志着异教罗马开始其三百六十年的统治。《但以理书》十一章二十四节指出,他们将从他们的据点——罗马城——筹划他们的计谋,持续一个“时期”。在预言中,“一个时期”是三百六十年;在那场安东尼与克娄巴特拉被击败的阿克提乌姆海战之后三百六十年,君士坦丁从罗马城迁往君士坦丁堡,异教罗马的无敌时期随之结束。

When the third geographical obstacle for papal Rome (the Goths), were driven out of the City of Rome in the year 538, papal Rome’s twelve hundred and sixty year rule of supremacy began and continued until 1798, when the pope was removed from the City of Rome, thus delivering the prophetic deadly wound to the papal beast, and in the next year, 1799, that pope (the woman who had ridden the beast) died in captivity.

当教皇罗马的第三个地理障碍——哥特人——在公元538年被驱逐出罗马城时,教皇罗马长达一千二百六十年的至上统治由此开始,并一直持续到1798年;那一年,教皇被从罗马城带走,从而使教皇之兽受到预言中的致命伤;而在下一年,也就是1799年,那位教皇(那位曾骑在兽上的女人)在囚禁中去世。

The arms (Clovis) which stood for the papacy were to pollute the sanctuary of strength, and Constantine began that work by philosophically identifying the city as a lesser city than Constantinople, and from that point on, the warfare of that history that was carried out by the enemies of Rome was always focused upon attacking the City of Rome, and by the year 476, there was never again an actual Roman descendant that ruled in the city, until the year 538, when the city became the sanctuary of strength for papal Rome.

代表教皇权的一方武力(克洛维)要亵渎那坚固的圣所,而君士坦丁则通过在理念上把罗马这座城市界定为不如君士坦丁堡的次等城市来开启这项工作;自此以后,历史上罗马之敌所发动的战争总是集中于攻击罗马城;到了公元476年起,这座城市再也没有真正的罗马后裔在城中统治,直到公元538年,这座城市才成为教皇罗马的坚固圣所。

Ahab, Clovis, and France typify the United States, and the United States’ sanctuary of strength is the Constitution of the United States. That document is a divine document, and it is a waymark of prophetic history. Since Ronald Reagan stood up for the papacy in the history leading up to 1989, the Constitution has been under a constant escalating attack, as was the sanctuary of strength in the demise and fall of pagan Rome. When the soon coming Sunday law in the United States is enforced, the Constitution will be fully overthrown. From the time of Reagan until that Sunday law, the history from the year 330 to 538 is repeated. In the year 538, the papacy was placed upon the throne, thus typifying the healing of its deadly wound at that Sunday law.

亚哈、克洛维和法国预表美国,而美国的保障之圣所就是《美国宪法》。那份文件是神圣的文件,也是预言历史的路标。自从罗纳德·里根在通向1989年的历史进程中挺身而出支持教皇权以来,《美国宪法》一直遭受着不断升级的攻击,正如在异教罗马走向衰亡和覆灭之时,其保障之圣所所遭遇的一样。当即将到来的美国星期日法令被强制执行时,《美国宪法》将被彻底推翻。从里根时期直到那个星期日法令,公元330年至538年的历史将会重演。538年,教皇权被扶上王位,从而预表它将在那个星期日法令之时致命伤痕得医治。

The period from Ronald Reagan to the Sunday law is a prophetic period that is specifically identified by God’s prophetic Word. The “arms,” represented by Clovis were also to take away “the daily,” from the formerly pagan kingdom of the Roman Empire. The religion of the empire had been pagan from the very outset, and Clovis began the work of replacing the religion of open paganism with the religion of Catholicism, which is simply cloaked paganism.

从罗纳德·里根到星期日法令的这段时期,是上帝先知性话语明确标明的一个预言时期。由克洛维所代表的“膀臂”,也要把“常献”从那先前为异教王国的罗马帝国中除去。这个帝国的宗教自一开始就是异教的,而克洛维开始着手以天主教取代公开的异教,而天主教不过是披着外衣的异教。

The United States fully removes the religion of Protestantism when it enforces the mark of papal authority at the soon coming Sunday law, for the only definition of the word “Protestant,” is to protest Rome. If you accept the mark of Rome’s authority, you are not protesting Rome. In Amos chapter three, verse three, Amos asks the rhetorical question: “Can two walk together, except they be agreed?”

当美国在即将到来的星期日法令中强制执行教皇权威的标记时,它就等于把新教作为一种宗教彻底取消了,因为“新教徒”一词唯一的定义就是抗议罗马。若你接受罗马权威的标记,你就不是在抗议罗马。在阿摩司书三章三节中,阿摩司提出一个反问:“二人若不同心,岂能同行呢?”

“In the movements now in progress in the United States to secure for the institutions and usages of the church the support of the state, Protestants are following in the steps of papists. Nay, more, they are opening the door for the Papacy to regain in Protestant America the supremacy which she has lost in the Old World.” The Great Controversy, 573.

在美国正在进行的、为教会的制度与惯例争取国家支持的运动中,新教徒正步天主教徒的后尘。更有甚者,他们正在为教皇制敞开大门,使之在以新教为主的美国重新夺回其在旧世界失去的至上地位。《大争论》,573。

When the religion of paganism was taken away as the official religion of the realm in the year 508, it typified that the restraint, represented by Paul in Second Thessalonians chapter two had been taken away in advance of the revealing of the man of sin at the soon coming Sunday law in the United States. The subjection of the openly pagan religion, transitioning to the hidden pagan religion of Catholicism did not happen instantly, and it is marked in history as beginning with Clovis’ conversion to Catholicism in the year 496, and fully accomplished by the year 508.

当异教在公元508年被撤去其作为王国官方宗教的地位时,这预表着保罗在《帖撒罗尼迦后书》第二章所指的那拦阻之势,已在美国即将到来的星期日法令之时那不法之人显露之前被挪去了。公开的异教宗教被压制并过渡为天主教的隐蔽异教,并非一蹴而就;历史记载,这一进程始于公元496年克洛维皈依天主教,并于公元508年完全实现。

Thus, from the Reagan years, beginning in 1989, until the soon coming Sunday law, genuine Protestantism will be fully restrained in the United States. At that time the Constitution, the “sanctuary of strength” for the United States, will be overturned, and the fourth work of the “arms” of verse thirty-one will be accomplished, as the “arms” then place the papacy upon the throne of the earth, as was the case in the year 538.

因此,从里根时代开始,自1989年起,直到那即将到来的星期日法令,真正的新教将在美国被完全遏制。到那时,作为美国“力量的圣所”的宪法将被推翻,而第三十一节中“膀臂”的第四项工作将得以完成,因为那时“膀臂”会把教皇制安置在地上的宝座之上,正如公元538年时那样。

Once the papacy took the throne in the year 538, the narrative in Daniel switches from describing how the papacy captured the world, to the subject of how the papacy persecuted God’s people in that history. In verse fourteen, of chapter ten of Daniel, Gabriel had informed Daniel that the purpose of the vision he was about to present was to demonstrate “what would befall God’s people in the latter days.”

自从教皇权位在公元538年确立之后,《但以理书》的叙述便从描述教皇制度如何征服世界,转向探讨它在那段历史中如何迫害神的子民。在《但以理书》第十章第十四节中,加百列曾告诉但以理,他即将呈现的异象旨在显示“末后的日子临到神子民的事”。

Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Daniel 10:14.

现在我来,是要使你明白你的百姓在末后的日子将要遭遇的事;因为这异象还关乎多日。但以理书 10:14。

Verse thirty-two through to verse thirty-six are the verses that Sister White directly say will be repeated, and those verses describe the persecution of the twelve hundred and sixty year rule of the papacy from the time it was placed on the throne in the year 538, until it received its deadly wound in 1798.

第三十二至第三十六节是怀特姐妹直接说将会重演的经文,这些经文描述了在教皇权一千二百六十年统治期间的迫害,教皇权自公元538年登上宝座之时起,直到1798年受到致命伤为止。

And such as do wickedly against the covenant shall he corrupt by flatteries: but the people that do know their God shall be strong, and do exploits. And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days. Now when they shall fall, they shall be holpen with a little help: but many shall cleave to them with flatteries. And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed. And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done. Daniel 11:32–36.

凡违背盟约而行恶的,他必用谄媚使他们败坏;惟独认识自己神的民必刚强行事。民中有明白的人必教训多人;然而他们必多日倒在刀剑、火焰、被掳与被抢夺之下。他们仆倒的时候,必得少许的帮助;却有许多人带着谄媚附从他们。又有些明白的人要仆倒,为要试炼他们、洁净他们、使他们洁白,直到末了的时候,因为还有所定的时期。那王必任意而行,自高自大,超过各神,又用夸大的话攻击万神之神;他必亨通,直到忿怒完毕,因为所定的事必然成就。但以理书 11:32-36。

The verses describe the persecution of the Dark Ages, and verse thirty-six then identifies that the papacy would prosper until God’s first indignation against the northern kingdom of Israel was accomplished in 1798. Daniel first identified how the papacy was placed upon the throne of the earth, then how the papacy interacted with God’s people, and then the final fall of the papacy. Verse forty through forty-three of Daniel eleven, identifies how the papacy takes control of the world, then verse forty-four identifies how she persecutes God’s latter-day people, and then verse forty-five identifies how she comes to her final end, with none to help.

这些经文描述了黑暗时代的迫害,而第三十六节随之指出,教皇权将昌盛,直到上帝第一次向以色列北国所发的忿怒在1798年得以成就。但以理先指出教皇权是如何被立于地上的王位,然后又指出教皇权如何对待上帝的子民,最后则指出教皇权的最终覆灭。但以理书十一章四十至四十三节说明教皇权如何掌控世界,四十四节则指出她如何迫害上帝末时的子民,四十五节则指出她如何走向最终的结局,并且无人相助。

The Hebrew word “truth,” was created by the Wonderful Linguist by bringing the first, thirteenth and last letter of the Hebrew alphabet together to create the word “truth.” Thirteen is a symbol of rebellion, and the first represents the last.

希伯来语中的“真理”一词,是那位奇妙的语言学家把希伯来字母表的第一个、第十三个和最后一个字母组合在一起创造出来的。十三是反叛的象征,而第一个代表最后一个。

Verse thirty-one describes the end of pagan Rome as the fourth kingdom of Bible prophecy, and verse thirty-six identified the end of papal Rome as the fifth kingdom of Bible prophecy. Between the first description of the fall of Rome and the last description of the fall of Rome is the rebellion, represented by the papacy murdering millions of God’s people in the history between the beginning and ending. The application of these verses bears the signature of “truth.”

第三十一节描述了作为圣经预言中第四个王国的异教罗马的终结,而第三十六节则指出作为圣经预言中第五个王国的教皇罗马的终结。第一次对罗马覆灭的描述与最后一次对罗马覆灭的描述之间,是一场背道,这一背道体现为在这段从开端到末了的历史中,教皇体制屠杀了数以百万计上帝的子民。对这些经文的应用带有“真理”的印记。

Verse forty to forty-five, which is illustrated by verses thirty to thirty-six, begins with the fall of the papacy, and it ends with the fall of the papacy. In the middle of the history beginning in 1798, through the close of probation is the rebellion of Modern Rome, once again murdering God’s people. The application of these verses also bear the signature of “truth,” and they align with one another to provide two witnesses which establish the “truth,” and both lines are describing Rome, which is the symbol that will “establish the vision”.

第四十至四十五节——由第三十至第三十六节所阐明——以教皇制度的倒台开始,并以教皇制度的倒台结束。在自1798年开始、直至恩典时期结束的这段历史中间,是现代罗马的叛逆,它再次谋杀上帝的子民。这些经文的应用也带有“真理”的印记,并且彼此相合,提供确立“真理”的两个见证;而这两条线都在描述罗马,这个将要“应验异象”的象征。

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. Daniel 11:14.

当那些时候,必有许多人起来攻击南方王;你本国中的强暴人也必自高自大,要应验那异象,他们却要倾覆。丹尼尔书 11:14。

The prophetic phenomenon that Daniel employs in chapter eleven, is used more than in just verses thirty to thirty-six, and then in forty to forty-five. Verses fourteen through nineteen, identify how pagan Rome took control of the world, then verses twenty to twenty-four identify how pagan Rome dealt with God’s people, and from verse twenty-four to verse thirty the fall of pagan Rome is set forth.

但以理在第十一章所采用的预言性手法,并非仅用于30至36节以及40至45节。14至19节指出异教罗马如何取得对世界的统治,随后20至24节说明异教罗马如何对待上帝的子民,并且从24节到30节,陈述了异教罗马的覆亡。

Verse fourteen is the beginning of pagan Rome and verse thirty is the end of pagan Rome. In the history represented in the middle, pagan Rome is identified as crucifying Christ, thus the rebellion of the middle identifies these verses as “truth.” Alpha and Omega placed His signature all the way through chapter eleven, of the book of Daniel.

第十四节是异教罗马的开端,第三十节是异教罗马的终结。在中间所呈现的历史中,异教罗马被指认为钉死基督的一方,因此,中段的悖逆表明这些经文为“真理”。阿尔法与俄梅伽在《但以理书》第十一章通篇都留下了祂的签名。

Verse forty contains the history which begins in the Ronald Reagan years, and which identifies the alliance made between the President of the United States and the man of sin. It marks a specific period that concludes with the papacy being placed upon the throne of the earth, as it had been in the year 538. It is not a coincidence that Clovis, king of the Franks, which is modern day France, is the symbol of the United States. Clovis typified Reagan. Reagan was a symbol of Protestantism, as was Clovis a symbol of paganism.

第四十节包含了始于罗纳德·里根年代的历史,并指明美国总统与那不法之人所缔结的同盟。它标示了一个特定时期,并以教皇权被立上全地的宝座而告终,正如公元538年时那样。这并非巧合:法兰克人(即今日的法国)的国王克洛维是美国的象征。克洛维预表了里根。里根象征新教,正如克洛维象征异教。

The battle in which Clovis, King of the Franks, converted to Catholicism was the Battle of Tolbiac (also known as the Battle of Zülpich or the Battle of Cologne). This battle took place in the year 496. Clovis was a pagan at the time, but during the battle, when it seemed that his forces were in danger of defeat, he prayed to the Christian God of his Catholic wife for help and made a vow that if he emerged victorious, he would convert to Christianity. Clovis did win the battle, and as a result, he and a significant portion of his Frankish warriors converted to Catholicism, marking a significant event in the Christianization of the Franks.

法兰克人的国王克洛维皈依天主教的那场战役是托尔比亚克之战(亦称祖尔皮希之战或科隆之战)。这场战役发生于公元496年。克洛维当时是个异教徒,但在战斗中,当他的部队似乎面临失败的危险时,他向他信奉天主教的妻子所信仰的上帝祈求帮助,并发誓如果取得胜利,他将皈依基督教。克洛维确实赢得了这场战役,因此他和相当一部分法兰克战士皈依了天主教,这标志着法兰克人基督教化进程中的一件大事。

Ronald Reagan, a professed Protestant, identified that his motivation for forming a secret alliance with the pope of Rome, was that he was convicted that the Soviet Union was the antichrist of Bible prophecy. In Reagan’s battle against the former Soviet Union, without recognizing his confusion about who the antichrist is, he joined with the antichrist.

罗纳德·里根自称是新教徒,他指出,自己与罗马教皇秘密结盟的动机,是因为他确信苏联是圣经预言中的敌基督。在里根与前苏联的斗争中,他没有意识到自己对谁是敌基督的混淆,结果却与敌基督联合了。

“Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist.” Kress Collection, 105.

“那些在对这个词的理解上感到困惑、未能看清敌基督的含义的人,必定会站在敌基督一边。” 克雷斯文集,105。

The United States is a twofold prophetic symbol, as represented by the two horns of the earth beast. France is also a twofold prophetic symbol, as represented by Sodom and Egypt in Revelation chapter eleven. France is the firstborn child of the papacy, and Reagan, representing the United States was the first of the ten kings of Revelation chapter seventeen in the last days to commit fornication with the whore of Tyre, who had been forgotten since 1798. She was forgotten at the time of the end in 1798, but begins to be remembered at the time of the end in 1989.

美国是一个双重的预言象征,由地兽的两只角所代表。法国也是一个双重的预言象征,由启示录第十一章中的所多玛和埃及所代表。法国是教皇权的长子;代表美国的里根,是末后的日子里启示录第十七章所说十王中的第一个,与自1798年以来被人遗忘的推罗的淫妇行淫。她在1798年的终结之时被人遗忘,但在1989年的终结之时开始被人记起。

Clovis, the leader of France, marked the beginning of a period of time which led to the papacy being placed upon the throne in 538, where the papacy then passed a Sunday law at the Council of Orleans. Reagan, leader of the United States marked the beginning of a period of time which is leading to the papacy once again being placed upon the throne of the earth at the soon coming Sunday law.

法国的领袖克洛维标志着一个时期的开始,这个时期导致教皇权在538年登上王位;在那时,教皇权在奥尔良会议上通过了星期日法令。美国的领袖里根标志着一个时期的开始,这个时期正引向在即将到来的星期日法令之时,教皇权再次被置于地上的王座之上。

France is the twofold power that placed the papacy in 538, and France, through Napoleon’s General Berthier, took the papacy off the throne in 1798. The United States places the papacy on the throne in the last days, and as the premier king of the ten kings, the United States will ultimately “make her desolate and naked, and shall eat her flesh, and burn her with fire.”

法国是那在538年使教皇权上台的双重权势,而法国又通过拿破仑的将军贝尔蒂埃,在1798年将教皇权从宝座上拉下。美国将在末后的日子里使教皇权登上宝座,并且作为十王之首,美国最终要“使她荒凉、赤身,吃她的肉,用火烧她。”

Verse forty contains the history of verse thirty-one, and identifies that the work of placing the papacy back upon the throne of the earth is represented by the period of time beginning with Ronald Reagan, and ending with the final president of the United States. That final president will have been typified by Reagan, for Jesus always illustrates the end with the beginning.

第40节包含第31节的历史,并指出,使教皇权势重新登上世界王座的这项工作,是由一个始于罗纳德·里根、终于美国最后一任总统的时期所表征。那位最后的总统将被里根所预表,因为耶稣总是以起初来说明结局。

In the first verses in Daniel eleven, that prophetic history is set forth (verse two), we find the history that preceded the history of the kingdom of Greece. Greece is a symbol of the United Nations, and the one-world government of the ten kings of Revelation seventeen. Verse three in Daniel eleven, introduces Alexander the Great, and verse two, represents the history that precedes the one-world government in the last days.

在但以理书十一章的开头几节(第二节),那段预言性的历史被陈述出来;我们看到的是先于希腊王国历史的一段历史。希腊象征联合国,以及启示录十七章中十王所主导的全球一体政府。但以理书十一章第三节介绍了亚历山大大帝,而第二节则代表末后的日子出现全球一体政府之前的那段历史。

In verse one, Gabriel simply identifies that he had strengthened Darius at the beginning of the kingdom of the Medes and Persians, but Gabriel had come to Daniel in chapter ten, when Cyrus the Persian, not Darius the Mede was then ruling. After clearly tying the kingdom together as a prophetic twofold kingdom of the Medes and Persians (as is France and the United States), Gabriel then introduces the history that precedes the worldwide kingdom of Alexander the Great.

在第一节,加百列只是指出,他在玛代和波斯国度起初的时候曾扶助大利乌;然而加百列是在第十章来到但以理那里,那时执政的是波斯人古列,而不是玛代人大利乌。加百列在将这国明确地表述为一个先知性意义上的玛代与波斯的二元王国之后(正如法国与美国那样),便引出了先于亚历山大大帝那遍及天下的国度之前的历史。

And now will I show thee the truth. Behold, there shall stand up yet three kings in Persia; and the fourth shall be far richer than they all: and by his strength through his riches he shall stir up all against the realm of Grecia. Daniel 11:2.

如今我要将真实的事指示你。看哪,波斯还要兴起三位王;第四位必远比他们富有;他因财富而强盛,必激动众人起来攻击希腊国。但以理书 11:2。

Alpha and Omega always illustrates the end of a thing, with the beginning of a thing, and verse two speaks to the history that precedes the enforcement of the one-world government, as represented by Alexander the Great’s kingdom of Greece. Verse two, is a line of prophecy concerning the United States, which, as the two-horned power of the last days as typified by the twofold power of the Medes and Persians, and by France. The verse identifies kings that would typify presidents of the United States in the last days, who would stand up in advance of the threefold one-world government of the dragon, the beast and false prophet. Clovis paralleled Reagan as the first president in the beginning of the history that leads to placing antichrist back on the throne.

“阿尔法与欧米伽”总是将一件事的终结与其开端并置加以说明;第二节则谈到在强制推行单一世界政府之前的那段历史,这段历史以亚历山大大帝的希腊王国为代表。第二节是一句关于美国的预言;美国作为末时的“两角之权”,以玛代与波斯的二重权势以及法国为其预表。这节经文指出了一些君王,他们将预表末时的美国总统;这些人会先于由龙、兽和假先知构成的三合一世界一统政府而站出来。克洛维与里根相对应;在那段引向使敌基督重登宝座的历史开端,里根是第一位总统。

From the time of Cyrus, in Daniel eleven, there would be three presidents followed by a fourth, who was far richer than they all were. Darius was the first king of the Medo-Persian Empire, and Cyrus, who was ruling when Daniel received the history from Gabriel was the second king. Four kings would follow Cyrus, so the fourth of the following kings would be the sixth king.

在但以理书第十一章中,从居鲁士的时候起,将会有三位总统,随后出现第四位,他远比他们都富有。大流士是玛代-波斯帝国的第一位王,而当但以理从加百列那里领受这段历史时正在位的居鲁士是第二位王。在居鲁士之后还会有四位王,因此随后出现的四位王中的第四位就是第六位王。

The sixth king would be the richest king, and the rich president (king) would stir up all against the realm of Greece. The presidents since Reagan, were Bush the first, Clinton, Bush the second, Obama; so the sixth, and richest, king would be Trump. That king (president) would “stir up” the realm of Greece (globalists). The definition of the Hebrew phrase “stir up,” is quite informative.

第六位王将是最富有的王,而那位富有的总统(王)会煽动所有人起来反对希腊的国度。自里根以来的总统分别是:第一位布什、克林顿、第二位布什、奥巴马;因此,第六位、也是最富有的王将是特朗普。那位王(总统)会“搅动”希腊的国度(全球主义者)。“stir up”这一希伯来语短语的定义相当发人深省。

The Hebrew word translated as “stir up,” in the verse, is a primitive root meaning “to awaken”, or “wake up”. In the history typified by the fourth ruler after Cyrus, a president far richer than any other president would be raised up and through his strength and power an “awakening” would be brought about against Greece. Greece being a symbol of globalism, progressivism and “woke-ism,” would be brought into the spotlight of the history of the sixth, richest president. He would awaken the entire realm of planet earth to the controversy of progressive “woke-ism” and global domination.

在那节经文中,被译作“stir up”的希伯来词是一个意为“唤醒”或“醒来”的原始词根。按照由居鲁士之后的第四位统治者所预表的历史,一位远比任何其他总统都富有的总统将被兴起,他将凭借自己的力量与权势,引发一场针对希腊的“觉醒”。作为全球主义、进步主义和“觉醒主义”象征的希腊,将在第六位且最富有的总统的历史叙事中被推到聚光灯下。他将使全地意识到围绕进步派“觉醒主义”和全球统治的争议。

The awakening to the movement of progressive “woke-ism,” that is brought about in the presidency of the richest president, occurs with the Republican horn, at the very time that the awakening of the ten virgins occurs in the Protestant horn.

在最富有的总统任期内促成的对进步派“觉醒主义”运动的觉醒,与共和党之角一同发生,正当十个童女的觉醒在新教之角发生之时。

We will continue our study of Daniel eleven verse forty in the next article.

我们将在下一篇文章中继续对但以理书第十一章第四十节的研读。

“Notwithstanding the widespread declension of faith and piety, there are true followers of Christ in these churches. Before the final visitation of God’s judgments upon the earth there will be among the people of the Lord such a revival of primitive godliness as has not been witnessed since apostolic times. The Spirit and power of God will be poured out upon His children. At that time many will separate themselves from those churches in which the love of this world has supplanted love for God and His word. Many, both of ministers and people, will gladly accept those great truths which God has caused to be proclaimed at this time to prepare a people for the Lord’s second coming. The enemy of souls desires to hinder this work; and before the time for such a movement shall come, he will endeavor to prevent it by introducing a counterfeit. In those churches which he can bring under his deceptive power he will make it appear that God’s special blessing is poured out; there will be manifest what is thought to be great religious interest. Multitudes will exult that God is working marvelously for them, when the work is that of another spirit. Under a religious guise, Satan will seek to extend his influence over the Christian world.” The Great Controversy, 464.

尽管信仰和敬虔普遍衰落,这些教会中仍有基督的真门徒。在上帝的审判最终临到地上之前,主的百姓中将出现一种自使徒时代以来未曾见过的原始敬虔的复兴。上帝的灵与能力将倾倒在祂的儿女身上。那时,许多人将从那些让对今世的爱取代对上帝及其话语之爱的教会中分别出来。许多人,无论是牧者还是信徒,都将欣然接受那些伟大的真理;这些真理是上帝在此时促人宣扬的,为主的再来预备一班子民。灵魂的仇敌想要阻挠这工作;在这样的运动来到之前,他将设法引入一种伪造的运动来加以阻止。在那些他能置于其欺骗权势之下的教会里,他会使人看来好像上帝的特别赐福已倾注其上;那里将显出一种被认为是极大的宗教热忱。成群的人将欢腾,以为上帝正在为他们奇妙地工作,然而那工作其实是另一种灵的作为。披着宗教的外衣,撒但要设法扩大他对基督教世界的影响。《大争战》,464。