We are beginning our consideration of Daniel’s last vision by applying the principle represented by Alpha and Omega, that identifies that He always identifies the ending with the beginning. Therefore Belteshazzar, who is Daniel in the very first verse of Daniel’s last vision would also be represented in the last portion of that very same vision. We have identified that Belteshazzar represents God’s covenant people of the last days, who understand the “chazon,” vision of prophetic history, as represented by the word “thing,” in verse one. That vision of prophetic history is the “seven times,” of Leviticus twenty-six that equates to twenty-five hundred and twenty years. Belteshazzar also understands the “vision” in verse one, which is the “mareh” vision of twenty-three hundred years, which represents the sudden appearance of Christ.
我们开始运用“阿尔法和俄梅伽”所代表的原则来考察但以理的最后一个异象，这一原则表明祂总是以起初来指认结局。因此，在该异象第一节中名为伯提沙撒（即但以理）的那位，也会在这同一异象的最后部分得到体现。我们已经指出，伯提沙撒代表末世神的约民；他们明白预言历史的“chazon”异象，这在第一节中以“事”一词来表达。这一预言历史的异象就是利未记二十六章的“七次”，相当于2520年。伯提沙撒也明白第一节所说的“异象”，就是“mareh”的2300年异象，代表基督的突然显现。
In chapter twelve, Daniel represents the movement of the first angel and also the movement of the third angel, for both movements fulfill the parable of the ten virgins. In chapter twelve there are at least five truths that were part of the Millerite movement, that represent truths which the movement of the third angel must also experience and understand. Both movements fulfill the parable of the ten virgins, and the wise virgins of both movements are required to understand that prophetic fact. Both movements must understand the first prophetic truth Miller was led to recognize, as represented by Leviticus twenty-six’s “seven times.” The other three parallel experiences and understandings are found in the last few verses of the chapter.
在但以理书第十二章中，但以理代表第一位天使的运动，也代表第三位天使的运动，因为这两个运动都应验了十个童女的比喻。在第十二章里，至少有五条真理是米勒派运动的一部分，它们代表了第三位天使的运动也必须经历并理解的真理。两个运动都应验了十个童女的比喻，而且两个运动中的聪明童女都被要求理解这一预言性的事实。两个运动都必须明白米勒被引导认识的第一条预言真理，即利未记二十六章的“七次”。其余三项平行的经历与理解见于本章最后几节经文。
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. But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days. Daniel 12:11–13.
从常献的祭被撤去、那使荒凉的可憎之物设立的时候起，将有一千二百九十日。等候并来到一千三百三十五日的人有福了。至于你，你只管走你的路，直到结局；因为你必得安息，到日子的末了你要起来，得着你所分的业。但以理书 12:11-13。
The remnant people of God in the book of Revelation possess three primary prophetic characteristics. They keep God’s commandments, have the faith of Jesus and uphold the Spirit of Prophecy.
《启示录》中上帝的余民具有三项主要的先知性特征。他们遵守上帝的诫命，有耶稣的信心，并持守预言之灵。
And he saith unto me, Write, Blessed are they which are called unto the marriage supper of the Lamb. And he saith unto me, These are the true sayings of God. And I fell at his feet to worship him. And he said unto me, See thou do it not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy. Revelation 19:9, 10.
他对我说：“你要写下：凡被请赴羔羊婚筵的人有福了。”他又对我说：“这些话是真实的，是神的话。”我就俯伏在他脚前要拜他。他对我说：“你千万不可这样做！我和你并你那些为耶稣作见证的弟兄，同是仆人。你要敬拜神，因为耶稣的见证就是预言的灵。”启示录 19:9、10。
The Millerites correctly understood that “the daily,” in the book of Daniel represented paganism, and that the “time that the daily” was “taken away,” was the year 508. To reject that truth is to reject the authority of “the testimony of Jesus,” which “is the Spirit of Prophecy,” for the Spirit of Prophecy clearly identifies that the Millerites were correct in their understanding of “the daily.”
米勒派正确地认识到，《但以理书》中的“常献祭”代表异教，而“常献祭被除掉”的时间是508年。否认这一真理，就是否认“耶稣的见证”的权威——“就是预言的灵”，因为预言的灵清楚表明，米勒派在对“常献祭”的理解上是正确的。
“Then I saw in relation to the ‘Daily,’ that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘Daily;’ but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed.” Review and Herald, November 1, 1850.
后来我看见，关于“常献”，其中“祭”这个词是人凭自己的智慧添上的，并不属于经文；而且主已将关于它的正确看法赐给那些发出“审判时刻呼声”的人。1844年以前，当众人仍然合一的时候，几乎所有人都一致持守对“常献”的正确看法；但自1844年以来，在混乱之中，人们接受了其他看法，黑暗与混乱随之而来。Review and Herald，1850年11月1日。
The Millerites understood that the resistance of paganism against the rise of the papacy to power in 538, was removed in the year 508. The Millerites were correct, but their understanding was limited. God’s last day people, who are represented by Belteshazzar in verse one, will see that from the year 508 to 538 represents a prophetic period that was typified by the thirty years of preparation in the history of Christ that preceded His empowerment at His baptism. They will see that the prophetic period also represents the prophetic period from 1776 unto 1798, and that all three of those periods represent the sealing time of the one hundred and forty-four thousand that began on September 11, 2001, and concludes at the soon-coming Sunday law.
米勒派认为，异教对教皇势力在538年崛起掌权的抵抗，于508年被除去。米勒派是正确的，但他们的理解有限。上帝末时的子民，在第一节中由伯提沙撒所代表，将会看出，从508年至538年构成一个预言性的时期，这段时期由基督历史中在祂受洗得着权能之前的三十年预备所预表。他们还会看出，这个预言性的时期也代表从1776年直到1798年的预言时期，并且这三个时期都代表十四万四千人的盖印时期，该时期始于2001年9月11日，并将在即将到来的星期日法令时结束。
In chapter twelve, Daniel represents the Millerites and the five important truths and experiences that are to be repeated in those represented by Belteshazzar. The third truth and experience of the Millerites is “the correct view of the ‘daily,’ … the Lord gave … to those who gave the judgment hour cry.” To reject that truth is to reject the writings of Ellen White, which is the Spirit of Prophecy. The fourth truth and experience of the Millerites, and the messengers of the third angel, is the prophecy of the thirteen hundred and thirty-five years, which began in the year “the daily,” was taken away, in 508.
在第十二章中，但以理代表米勒派，并代表那五项重要的真理与经历——这些真理与经历将于伯提沙撒所代表的人身上重演。米勒派的第三条真理与经历是：“对‘常献的’的正确看法，……主把……赐给那些发出审判时辰呼声的人。”拒绝那项真理就是拒绝怀爱伦的著作，也就是预言之灵。米勒派以及第三位天使的使者的第四条真理与经历，是一千三百三十五年的预言，它始于“常献的”被除去的那一年，即508年。
Beginning in 508, thirteen hundred and thirty-five years takes you to 1843, but not simply 1843, for the prophecy actually pinpoints the very last day of 1843, for it states, “Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days.” The Hebrew word translated as “cometh,” is “naga,” and it means “to touch”, or “lay hands on”. The prophecy therefore means, “blessed is he that waiteth, and” touches or lays hands upon 1843.
从508年开始，推算一千三百三十五年，就到1843年；但并不只是1843年，因为这预言实际上指明了1843年的最后一天，因为它说：“等候并来到一千三百三十五日的人是有福的。”被译成“cometh”的希伯来词是“naga”，意思是“触摸”或“按手”。因此，这预言的意思是：有福的是那等候的人，并且能“触及”或“按手于”1843年。
The blessing of waiting in Millerite history was for those wise virgins who experienced the first disappointment, but waited for the vision that tarried. As the Millerites waited for the “vision that tarried” in fulfillment of the parable of the ten virgins, and Habakkuk chapter two, they were blessed. In that tarrying time they then saw they were fulfilling the parable, and that at the end the vision would “speak”. Their tarrying time and disappointment was based upon the incorrect identification that the twenty-three hundred years would terminate in 1843, but the vision was really for 1844. Their disappointment was based upon their experience that had been produced when the year 1843, ended with no return of Christ. Their disappointment, and the blessing pronounced upon those who thereafter chose to wait, was all based upon the very last day of the year 1843, which “touches” or “cometh to” 1844.
在米勒派的历史中，等候所带来的祝福，是赐给那些经历了第一次失望，却仍然等候那“迟延的异象”的聪明童女的。米勒派信徒按十童女的比喻和《哈巴谷书》第二章等候那“迟延的异象”时，他们就得蒙赐福。在那段迟延的时间里，他们看出自己正在应验那个比喻，并且到末了异象将会“说话”。他们的等候时期和失望基于一种错误的认定：二千三百年将于1843年结束，但那异象实际上是指向1844年。他们的失望，是因1843年结束时基督并未再来而产生的经历所致。他们的失望，以及其后选择等候之人所宣告的祝福，都基于1843年的最后一天，那一天“触及”或“来到”1844年。
The experience of the first disappointment, as a fulfillment of the parable of the ten virgins, is understood and repeated in those represented by Belteshazzar. The fifth truth and experience that will be recognized by those represented by Belteshazzar is that at “the end of the days”, Daniel would “stand in his lot”.
第一次失望的经历，作为十童女比喻的应验，被理解，并在伯提沙撒所代表的人身上重演。伯提沙撒所代表的人将要认识的第五项真理与经历是：在“日子的末了”，但以理要“站在他的分上”。
“Daniel has been standing in his lot since the seal was removed and the light of truth has been shining upon his visions. He stands in his lot, bearing the testimony which was to be understood at the end of the days.” Sermons and Talks, volume 1, 225, 226.
“自从封印被揭开、真理之光照耀在但以理的异象之上以来，但以理一直站在他所得的分上。他站在自己的分上，作那本应在末后的日子被明白之见证。”《Sermons and Talks》卷一，225、226。
The Millerites experienced the purification process accomplished by the increase of knowledge that came from the book of Daniel when it was unsealed in 1798. Those represented by Belteshazzar will experience the purification process accomplished by the increase of knowledge that came from the book of Daniel when it was unsealed in 1989. They will also understand that the book of Daniel has a special purpose in the sealing of the one hundred and forty-four thousand.
当《但以理书》在1798年被开启、带来知识的增长时，米勒派信徒经历了由此成就的净化过程。由伯提沙撒所代表的人，将在《但以理书》于1989年被开启、带来知识的增长时，经历由此成就的净化过程。他们也将明白，《但以理书》在十四万四千人受印之事上具有特殊的作用。
“When God gives a man a special work to do, he is to stand in his lot and place as did Daniel, ready to answer the call of God, ready to fulfill His purpose.” Manuscript Releases, volume 6, 108.
“当上帝托付某人一项特殊的工作时，他应当像但以理那样，站在他应守的本分和位置上，预备好回应上帝的呼召，预备好成就祂的旨意。”《手稿发布》，第6卷，第108页。
As former Laodiceans, those represented by Belteshazzar will recognize that it is through the books of Daniel and Revelation, which are the same book, that the final revival is accomplished.
作为从前的老底嘉人，伯提沙撒所代表的那些人将认识到，末后的复兴正是借着《但以理书》和《启示录》而成就的，而这两卷书乃同一本书。
“When the books of Daniel and Revelation are better understood, believers will have an entirely different religious experience. . . One thing will certainly be understood from the study of Revelation—that the connection between God and His people is close and decided.” The Faith I Live By, 345.
当但以理书和启示录这两卷书被更好地理解时，信徒将会有一种完全不同的宗教体验。……从对启示录的研究中必然会明白一件事——上帝与祂子民之间的联系是密切而且明确的。《我凭信而活》，第345页。
As former Laodiceans, they will have recognized their Laodicean condition, and recognized that they were spiritually as dead as a valley of dry bones, and in response to the straight testimony concerning their dead and lost condition they will recognize their need to be alive as the first priority.
作为曾经的老底嘉人，他们会认清自己老底嘉的光景，并认识到自己在灵性上死如满谷枯骨；而在针对他们死亡与迷失处境的直言不讳的见证面前，他们将认识到，首要的需要就是活过来。
“A revival of true godliness among us is the greatest and most urgent of all our needs. To seek this should be our first work.” Selected Messages, book 1, 121.
“我们中间真正敬虔的复兴，乃是我们一切需要中最大且最迫切的。寻求这复兴，应当成为我们首要的工作。”《信息选粹》卷一，第121页。
The Bible promise is that whoever seeks, will find, and the Holy Spirit will then lead them to understand that it is the books of Daniel and Revelation that produces the necessary revival.
圣经中的应许乃是：凡寻求的，就必寻见；而后，圣灵必引导他们明白，正是《但以理书》和《启示录》带来了那必需的复兴。
“When we as a people understand what this book means to us, there will be seen among us a great revival.” Testimonies to Ministers, 113.
“当我们作为一个群体明白这本书对我们的意义时，我们中间就会出现一场大复兴。”《给传道人的证言》，113。
The end of Daniel’s last vision, as represented in chapter twelve, identifies the experience that produces God’s last day covenant people, as represented by Belteshazzar, in the first verse, of the last vision. There Daniel, represented as Belteshazzar, understands both the internal vision of the twenty-three hundred years and the external vision of the twenty-five hundred and twenty years. He understands the “thing,” and “the vision.” He understands the chazon vision and the mareh vision. He understands the trampling down of the sanctuary and host, and the restoration of the sanctuary and host. He understands both the Ulai and Hiddekel River visions.
但以理的最后一个异象的结尾（如第十二章所示），指出了产生神末日约民的经历；而在这最后一个异象的第一节中，这一约民由伯提沙撒所代表。在那里，但以理（以伯提沙撒为代表）明白了二千三百年的内在异象和二千五百二十年的外在异象。他明白了“这事”和“这异象”。他明白了chazon异象和mareh异象。他明白圣所与军旅被践踏，以及圣所与军旅的恢复。他明白乌莱河与希底结河的异象。
We will continue this study in the next article.
我们将在下一篇文章中继续这项研究。
“There is need of a much closer study of the word of God; especially should Daniel and the Revelation have attention as never before in the history of our work. We may have less to say in some lines, in regard to the Roman power and the papacy; but we should call attention to what the prophets and apostles have written under the inspiration of the Holy Spirit of God. The Holy Spirit has so shaped matters, both in the giving of the prophecy and in the events portrayed, as to teach that the human agent is to be kept out of sight, hid in Christ, and that the Lord God of heaven and His law are to be exalted. Read the book of Daniel. Call up, point by point, the history of the kingdoms there represented. Behold statesmen, councils, powerful armies, and see how God wrought to abase the pride of men, and lay human glory in the dust….
我们需要更加深入地研究上帝的话语；尤其是《但以理书》和《启示录》，理当以前所未有的程度受到重视，这在我们事业的历史上从未有过。关于罗马政权和教皇制度，在某些方面我们也许不必说得太多；但我们应当提醒人注意先知和使徒在上帝圣灵感动下所写的话。圣灵无论在赐下预言，还是在所描绘的事件上，都如此安排，为要教导人：人的器皿当退居幕后，隐藏在基督里，并且天上的主上帝和祂的律法当被高举。读《但以理书》。逐一回顾其中所代表的列国历史。看那政治家、议会、强大的军队，并看上帝如何施行作为，使人的骄傲被贬抑，使人的荣耀归于尘土……
“The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.
但以理从上帝所领受的亮光，是特别为这末后的日子所赐的。他在示拿的大河乌莱河与希底结河的河畔所看见的异象，如今正在应验；所预言的一切事件不久就要成就。
“Consider the circumstances of the Jewish nation when the prophecies of Daniel were given.
请思考当但以理的预言被启示时，犹太民族的境况。
“Let us give more time to the study of the Bible. We do not understand the word as we should. The book of Revelation opens with an injunction to us to understand the instruction that it contains. ‘Blessed is he that readeth, and they that hear the words of this prophecy,’ God declares, ‘and keep those things which are written therein: for the time is at hand.’ When we as a people understand what this book means to us, there will be seen among us a great revival. We do not understand fully the lessons that it teaches, notwithstanding the injunction given us to search and study it.
让我们把更多的时间用于研读《圣经》。我们并没有像应当那样明白上帝的话语。《启示录》一开头就嘱咐我们要明白其中所包含的教训。上帝宣告说：“读这书上预言的人，和那些听见这预言的话、并遵守其中所记载的，都是有福的，因为时候近了。”当我们作为一个群体明白这本书对我们的意义时，我们中间将会看见一场大复兴。尽管我们被嘱咐要查考并研究它，但我们仍未完全明白它所教导的功课。
“In the past teachers have declared Daniel and the Revelation to be sealed books, and the people have turned from them. The veil whose apparent mystery has kept many from lifting it, God’s own hand has withdrawn from these portions of His word. The very name ‘Revelation’ contradicts the statement that it is a sealed book. ‘Revelation’ means that something of importance is revealed. The truths of this book are addressed to those living in these last days. We are standing with the veil removed in the holy place of sacred things. We are not to stand without. We are to enter, not with careless, irreverent thoughts, not with impetuous footsteps, but with reverence and godly fear. We are nearing the time when the prophecies of the book of Revelation are to be fulfilled….
过去，教师们曾宣称《但以理书》和《启示录》是封闭的书卷，因此人们便转而不理会它们。那层因其表面的神秘而使许多人不敢掀开的帘幕，神自己的手已经从祂话语的这些部分把它挪开了。《启示录》这个名称本身就与它是一部封闭之书的说法相矛盾。“启示”意味着有重要的事被揭示出来。这卷书中的真理是赐给生活在这末后的日子里的人们的。我们正站在幔子已揭去的圣所之中。我们不可站在外面。我们要进入，但不是带着散漫、不敬的心思，也不是迈着轻率、冒失的脚步，而要怀着恭敬与敬畏上帝之心。我们正临近《启示录》中预言将要应验的时候……
“We have the commandments of God and the testimony of Jesus Christ, which is the spirit of prophecy. Priceless gems are to be found in the word of God. Those who search this word should keep the mind clear. Never should they indulge perverted appetite in eating or drinking.
我们有上帝的诫命和耶稣基督的见证，这见证就是预言的灵。上帝的话语中蕴藏着无价的珍宝。查考这话的人应当保持心智清明；在饮食上绝不可放纵败坏的食欲。
“If they do this, the brain will be confused; they will be unable to bear the strain of digging deep to find out the meaning of those things which relate to the closing scenes of this earth’s history.
如果他们这样做，头脑就会混乱；他们将无法承受深入探求的压力，去弄清那些与我们这个地球历史的结束场景有关的事物的意义。
“When the books of Daniel and Revelation are better understood, believers will have an entirely different religious experience. They will be given such glimpses of the open gates of heaven that heart and mind will be impressed with the character that all must develop in order to realize the blessedness which is to be the reward of the pure in heart.
当《但以理书》和《启示录》被更好地理解时，信徒将会有全然不同的宗教经历。他们将得以一瞥天上敞开的门户，使人人必须培养的品格在他们的心灵与意念中留下深刻的印记，以便得享那将赏赐给清心之人的福分。
“The Lord will bless all who will seek humbly and meekly to understand that which is revealed in the Revelation. This book contains so much that is large with immortality and full of glory that all who read and search it earnestly receive the blessing to those ‘that hear the words of this prophecy, and keep those things which are written therein.’
主必赐福给一切谦卑温顺地寻求明白《启示录》中所启示之事的人。这卷书满载不朽，充满荣耀；凡恳切阅读并查考它的人，都要得着那赐给“听这预言之话，并遵守其中所记载之事”之人的福分。
“One thing will certainly be understood from the study of Revelation—that the connection between God and His people is close and decided.
从对《启示录》的研究中，必定会明白一件事——上帝与祂子民之间的关系是密切而明确的。
“A wonderful connection is seen between the universe of heaven and this world. The things revealed to Daniel were afterward complemented by the revelation made to John on the Isle of Patmos. These two books should be carefully studied. Twice Daniel inquired, How long shall it be to the end of time?
天上的宇宙与这个世界之间显出奇妙的联系。后来在拔摩海岛上赐给约翰的启示，又补充了先前赐给但以理的启示。这两本书应当仔细研读。但以理两次询问：“到末了还要多久？”
“‘And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things? And He said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. 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. But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.’
'我听见了，却不明白；于是我说：我主啊，这些事的结局将如何呢？他说：但以理啊，你只管去吧；因为这些话已经封闭并密封，直到末时。许多人必被炼净、洁白并熬炼；但恶人仍必行恶，恶人没有一个能明白，惟有智慧人能明白。从除掉常献的燔祭，并设立那行毁坏可憎之物的时候，必有一千二百九十日。那等候而来到一千三百三十五日的，便为有福。至于你，你要去，直到结局；因为你必安息，到了日子的末了，你必起来，得你应得的分。'
“It was the Lion of the tribe of Judah who unsealed the book and gave to John the revelation of what should be in these last days.
正是犹大支派中的狮子揭开了书卷的封印，并把关于这末后的日子将要发生之事的启示赐给了约翰。
“Daniel stood in his lot to bear his testimony which was sealed until the time of the end, when the first angel’s message should be proclaimed to our world. These matters are of infinite importance in these last days; but while ‘many shall be purified, and made white, and tried,’ ‘the wicked shall do wickedly: and none of the wicked shall understand.’ How true this is! Sin is the transgression of the law of God; and those who will not accept the light in regard to the law of God will not understand the proclamation of the first, second, and third angel’s messages. The book of Daniel is unsealed in the revelation to John, and carries us forward to the last scenes of this earth’s history.
但以理站在他所分定的位置上，作见证；这见证被封存，直到末时——那时第一位天使的信息要向我们的世界宣告。这些事在这些末后的日子里具有无限的重要性；然而，“必有许多人被炼净、洁白、试验”；“恶人仍必行恶，并且没有一个恶人能明白。”这真是如此！罪就是对上帝律法的违犯；凡不愿接受有关上帝律法之光的人，就不会明白第一、第二和第三位天使信息的宣告。但以理书在赐给约翰的启示中被揭开，并带领我们进入这地球历史的最后场景。
“Will our brethren bear in mind that we are living amid the perils of the last days? Read Revelation in connection with Daniel. Teach these things.” Testimonies to Ministers, 112–115.
“我们的弟兄们是否会牢记，我们正生活在末后日子的危险之中？将《启示录》与《但以理书》结合起来阅读。教导这些事。”《给传道人的证言》，第112—115页。