In verse one, of chapter ten, we are informed that it was the third year of Cyrus, but in chapter one, we are informed that Daniel only lived, or continued until the first year of Cyrus.
在第十章第一节，我们得知那是居鲁士的第三年；但在第一章，我们得知但以理只活到，或者说只继续到居鲁士的元年。
And Daniel continued even unto the first year of king Cyrus. Daniel 1:21.
但以理一直存留，直到古列王元年。 但以理书1:21。
For two years Cyrus had essentially co-ruled with Darius the Mede, thus it was his third year, but it was also his first year.
居鲁士实际上与米底人大流士共同执政了两年，因此，这既是他的第三年，也是他的第一年。
In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.
波斯王古列第三年，有事显给称为伯提沙撒的但以理；这事是真的，只是所定的时期长久；他明白这事，并且明白这异象。 但以理书 10:1
Prophetically Cyrus is introduced in Daniel’s first and last visions. Daniel chapter one, as already set forth in prior articles, represents the first angel of Revelation chapter fourteen. When the first angel is identified in prophecy it possesses all the prophetic characteristics of all three angels of Revelation fourteen. The three steps of the everlasting gospel represented in the first angel, are “fear God,” “give Him glory,” for “the hour of His judgment is come.”
从预言的角度看，古列在但以理的第一个和最后一个异象中被引入。正如先前的文章所阐述的，但以理书第一章代表启示录第十四章的第一位天使。当第一位天使在预言中被识别时，便具备启示录第十四章三位天使的一切预言特征。第一位天使所代表的“永远的福音”的三个步骤是：“应当敬畏神”、“将荣耀归给他”，因为“他施行审判的时候已经到了”。
Because Daniel and the three worthies “feared God,” they chose to reject the diet of Babylon, and remain vegetarians. In the visual test that followed, Daniel and the three worthies “glorified God” in their healthy appearance in contrast with those who ate the Babylonian diet. After three years, the “hour of judgment” arrived when Nebuchadnezzar tested them and found them to be ten times wiser than all the Babylonian wise men.
因为但以理和那三位忠贞之士“敬畏上帝”，他们选择拒绝巴比伦的饮食，并继续持守素食。随后进行的外在检验中，但以理和那三位忠贞之士以其健康的容貌，与那些食用巴比伦饮食之人形成对比，从而“荣耀上帝”。三年之后，“审判的时候”到了，尼布甲尼撒对他们加以考验，发现他们比巴比伦所有的智慧人有智慧十倍。
The three steps of the everlasting gospel are also represented in the final chapter of Daniel as the process whereby the increase of knowledge purifies, makes white and tries those who are held accountable to the light that is unsealed at the time of the end. In the first chapter of Daniel as in the last, the three steps of the first angel, which includes all three angels, is identified. Because chapter one is the everlasting gospel of the first angel, chapter two of Daniel represents the second angel of Revelation fourteen, where the test of the image of the beast or the image of Christ is represented, as it was in the second test in the three steps of chapter one.
永远的福音的三个步骤也在但以理书的最后一章中被描绘为一个过程：通过知识的增长，使那些对末时解封之亮光负有责任的人被炼净、得以洁白，并受试验。在但以理书的第一章与最后一章中，都辨识出第一位天使的三个步骤，而这第一位天使涵盖了全部三位天使。由于第一章是第一位天使的永远的福音，因此但以理书第二章就代表启示录十四章的第二位天使；在那里，关于兽的像或基督形象的试验被呈现出来，正如在第一章三个步骤中的第二个试验那样。
Because chapters one and two of Daniel represent the first and second angels of Revelation fourteen, chapter three and the test on the Plain of Dura, represents the third angel’s message, with its warning to not receive the mark of the beast. In chapter one of Daniel, Cyrus’ first year is mentioned, and in chapter ten, which is Daniel’s last vision, Cyrus is represented by his third year, but we know that third year is his first year, for Daniel only continued until the first year of Cyrus.
因为但以理书第一、二章代表启示录十四章中的第一位和第二位天使，第三章以及杜拉平原上的考验则代表第三位天使的信息，并警戒人不要接受兽的印记。在但以理书第一章提到了古列王元年，而在第十章（那是但以理的最后一个异象）中，古列王被记为第三年；但我们知道那第三年就是他的元年，因为但以理只存到古列王元年。
Cyrus is therefore a symbol of a first year that contains three years. He is a symbol of the first angel’s message. Cyrus’ first year is mentioned in the last verse of Daniel’s first vision, and then again in the first verse of Daniel’s last vision. It is important to recognize the prophetic symbolism of Cyrus, and we are first identifying that he represents the first angel’s message. This can be prophetically ascertained by the fact that Daniel identifies his third year, as his first, but more importantly it is identified by the first decree which he proclaimed.
因此，古列就成了一个包含三年的元年的象征。他也象征第一位天使的信息。古列的元年在但以理第一次异象的最后一节被提及，又在但以理最后一次异象的第一节中再次被提及。认识古列的预言性象征意义很重要，而我们首先认定他代表第一位天使的信息。这个结论可以根据预言来确定：但以理把古列的第三年视为他的元年；更重要的是，这一点由他所颁布的第一道诏令所表明。
The struggle that Gabriel was having with the kings of Persia in chapter ten, was in regard to bringing Cyrus to the point where he would follow through and proclaim the first of three decrees, which would allow the Jews to return and rebuild Jerusalem and the temple. The third decree would mark the beginning of the twenty-three hundred year prophecy, which ended when the third angel arrived on October 22, 1844. The third decree represented the third angel, and therefore the first decree of Cyrus, represented the arrival of the first angel in 1798. Cyrus represents the first angel, and for this reason, in the book of Daniel his first year represented three years.
第十章中加百列与波斯诸王所进行的争战，乃是为要使古列达到一个地步，愿意贯彻并颁布三道谕旨中的第一道；这道谕旨将容许犹太人归回，并重建耶路撒冷和圣殿。第三道谕旨将标志着二千三百年预言的开始；这预言在1844年10月22日第三位天使来到时终结。第三道谕旨预表第三位天使，因此，古列的第一道谕旨便预表1798年第一位天使的来到。古列预表第一位天使；也正因如此，在但以理书中，他的第一年预表三年。
Cyrus therefore represents the “time of the end,” for it was when the first angel (Cyrus), arrived in 1798, that the “time of the end” arrived and the book of Daniel was unsealed. The name Cyrus is believed to be derived from the Old Persian word “Kūruš,” which means “sun,” combined with the Elamite word “kursh,” meaning “throne,” indicating a connection to royal authority or kingship. Isaiah addresses these characteristics of Cyrus as well.
因此，居鲁士象征“末时”；因为正是在1798年第一位天使（居鲁士）到来之时，“末时”来临，《但以理书》被解封。居鲁士这个名字被认为源自古波斯语“Kūruš”（意为“太阳”）与以拦语“kursh”（意为“王座”）的组合，表明其与王权或君位有关。以赛亚也论及居鲁士的这些特质。
That saith of Cyrus, He is my shepherd, and shall perform all my pleasure: even saying to Jerusalem, Thou shalt be built; and to the temple, Thy foundation shall be laid. Thus saith the Lord to his anointed, to Cyrus, whose right hand I have holden, to subdue nations before him; and I will loose the loins of kings, to open before him the two leaved gates; and the gates shall not be shut; I will go before thee, and make the crooked places straight: I will break in pieces the gates of brass, and cut in sunder the bars of iron: And I will give thee the treasures of darkness, and hidden riches of secret places, that thou mayest know that I, the Lord, which call thee by thy name, am the God of Israel. For Jacob my servant’s sake, and Israel mine elect, I have even called thee by thy name: I have surnamed thee, though thou hast not known me. I am the Lord, and there is none else, there is no God beside me: I girded thee, though thou hast not known me: That they may know from the rising of the sun, and from the west, that there is none beside me. I am the Lord, and there is none else. Isaiah 44:28–45:6.
论到古列说：他是我的牧人，必成就我一切所喜悦的；他也要对耶路撒冷说：你必被建造；又对圣殿说：你的根基必被立。耶和华对他的受膏者古列如此说：我搀扶他的右手，使列国在他面前降服；我要使列王的腰带解开，在他面前开启两扇门，城门不得关闭；我要在你前面行，使崎岖之地平直；我要打碎铜门，砍断铁闩；我要将暗中的财宝、隐密处的珍藏赐给你，使你知道我是耶和华，就是那按你名召你的，以色列的神。因我仆人雅各、我所拣选的以色列的缘故，我按你的名召你；我给你加上名号，你虽不认识我。我是耶和华，别无他神；除我以外再没有神。我给你束腰，你虽不认识我；从日出之处直到西方，人都可以知道除我以外并无别神。我是耶和华，别无他神。以赛亚书 44:28—45:6。
Cyrus typified Christ, for he was the Lord’s “anointed” and was called God’s “shepherd,” who builds Jerusalem and lays the foundation of the temple. He is the one involved with the opening of the closed gates, as Christ is He who opens and no man shuts, and shuts and no man opens. And Cyrus is given “the treasures of darkness, and hidden riches of secret places.” Cyrus fulfills several waymarks upon the line of reformatory movements.
古列预表基督，因为他是主的“受膏者”，又被称为神的“牧人”，他重建耶路撒冷并奠定圣殿的根基。他是那位打开已关闭城门的人，正如基督是那位开了就无人能关、关了就无人能开的主。并且，古列被赐予“黑暗中的财宝，和隐密处的珍宝”。古列在改革运动的进程中应验了若干路标。
He marks the time of the end, when the first angel arrives, when the book of Daniel is unsealed and there is then an increase of knowledge that comes from “the treasures of darkness, and hidden riches of secret places.” Those “treasures of darkness, and hidden riches of secret places,” make up the “foundation” that is “built,” and the “temple,” that is to be “laid”. Christ, who was typified by Cyrus, is the Lord’s “anointed,” as Christ was anointed at His baptism. Cyrus is therefore not only the arrival of the first angel, he is also the second angel that empowers the first angel when it descends, as the Holy Spirit descended when Christ was anointed. On October 22, 1844 Christ opened the door or “gate” into the Most Holy Place, which was a gate that had been shut. Cyrus also marks the arrival of the third angel.
他标志着末时——那是第一位天使到来之时，也是《但以理书》被解封之时；随后，从“暗中的宝物，隐密处隐藏的财宝”而来的知识就增加了。那些“暗中的宝物，隐密处隐藏的财宝”，构成了被“建造”的“根基”，以及将要被“奠定”的“圣殿”。被居鲁士所预表的基督，是主的“受膏者”，正如基督在祂受洗时被膏一样。因此，居鲁士不仅标志着第一位天使的到来，他也就是第二位天使，当它降临时赋予第一位天使能力，正如圣灵在基督受膏时降下那样。1844年10月22日，基督打开了通往至圣所的门，或称“门户”，那是一道先前关闭的门。居鲁士也标志着第三位天使的到来。
Cyrus is the first angel, and the first angel possesses all the elements of all three angels. Cyrus is the time of the end in 1798, when the first angel arrived. Cyrus represents August 11, 1840 when the message of the first angel was empowered (anointed). He represents the work of laying the foundations, as represented by the production of the 1843 chart in May of 1842. He represents the building of the temple, as the two classes were separated at the first disappointment on April 19, 1844, and he represents the second separation at the great disappointment of October 22, 1844.
古列是第一位天使，而第一位天使包含三位天使的一切要素。古列就是1798年的末时——第一位天使到来的时候。古列代表1840年8月11日第一位天使的信息得以加力（受膏）之时。他代表奠定根基的工作，这在1842年5月制作的1843年图表上得以体现。他也代表建造圣殿，因为在1844年4月19日第一次失望时，两类人被分别出来；并且他也代表1844年10月22日大失望时的第二次分别。
All the waymarks of the reform movement of the Millerites were typified by Cyrus, and therefore those waymarks are also typifying the waymarks of the movement of the one hundred and forty-four thousand. The Millerite movement was preceded by the signs which Christ identified would precede the history of the Millerites.
米勒派改革运动的一切路标都由古列所预表，因此那些路标也就预表了十四万四千人运动的路标。米勒派运动之前，先出现了基督所指出会先于米勒派历史发生的那些征兆。
“Prophecy not only foretells the manner and object of Christ’s coming, but presents tokens by which men are to know when it is near. Said Jesus: ‘There shall be signs in the sun, and in the moon, and in the stars.’ Luke 21:25. ‘The sun shall be darkened, and the moon shall not give her light, and the stars of heaven shall fall, and the powers that are in heaven shall be shaken. And then shall they see the Son of man coming in the clouds with great power and glory.’ Mark 13:24–26. The revelator thus describes the first of the signs to precede the second advent: ‘There was a great earthquake; and the sun became black as sackcloth of hair, and the moon became as blood.’ Revelation 6:12.
预言不仅预示基督降临的方式和目的，也给出一些记号，使人可以知道祂临近的时候。耶稣说：“日头、月亮和星辰要显出异兆。”路加福音 21:25。“那些日子，那灾难以后，日头要变黑，月亮也不发光，天上的星辰要坠落，天势都要震动。那时候，他们要看见人子带着大能力、大荣耀驾云降临。”马可福音 13:24-26。启示者如此描述在第二次降临之前的第一个记号：“发生了大地震；太阳变黑像毛布，月亮变得像血。”启示录 6:12。
“These signs were witnessed before the opening of the nineteenth century. In fulfillment of this prophecy there occurred, in the year 1755, the most terrible earthquake that has ever been recorded.” The Great Controversy, 304.
“这些迹象在十九世纪伊始之前就已被人目睹。为应验这预言，1755年发生了一场史上有记录以来最可怕的地震。” 《大争论》，304。
The signs which announced the Second Coming began shortly before 1798, in 1755. 1798 was the conclusion of the captivity of spiritual Israel in spiritual Babylon, which Sister White teaches was typified by the literal captivity of literal Israel in literal Babylon, that concluded at the end of the seventy years of captivity, when Cyrus entered through the open gates and took Babylon, and slew Belshazzar.
宣告第二次降临的征兆在1798年之前不久开始，即1755年。1798年是属灵的以色列在属灵的巴比伦中被掳的结束。怀特姐妹教导说，这一属灵的被掳是由字面的以色列在字面的巴比伦中的被掳所预表的；那场被掳在七十年期满时结束，当时居鲁士从敞开的城门进入，夺取了巴比伦，并杀死了伯沙撒。
“Today the church of God is free to carry forward to completion the divine plan for the salvation of a lost race. For many centuries God’s people suffered a restriction of their liberties. The preaching of the gospel in its purity was prohibited, and the severest of penalties were visited upon those who dared disobey the mandates of men. As a consequence, the Lord’s great moral vineyard was almost wholly unoccupied. The people were deprived of the light of God’s word. The darkness of error and superstition threatened to blot out a knowledge of true religion. God’s church on earth was as verily in captivity during this long period of relentless persecution as were the children of Israel held captive in Babylon during the period of the exile.” Prophets and Kings, 714.
“今天，上帝的教会得以自由地继续推进，直至完成那为拯救失丧人类而设立的神圣计划。许多世纪以来，上帝子民的自由受到限制。纯正的福音宣讲被禁止，凡敢于违背人的命令者都受到最严厉的惩罚。结果，主那广大的道德葡萄园几乎完全无人耕作。人们被剥夺了上帝话语的光照。错误与迷信的黑暗威胁要把对真宗教的认识完全抹去。在这漫长而无情的逼迫时期，地上的上帝教会确实如同以色列民在被掳时期被囚于巴比伦一样，处于被掳之中。”《先知与君王》，714。
The end of the seventy years in Babylon typified 1798, and there were signs that preceded 1798, that announced that Christ’s return was imminent.
巴比伦被掳七十年期满预表了1798年，而且在1798年之前就有一些征兆，宣告基督的再临迫在眉睫。
“The advent of the army of Cyrus before the walls of Babylon was to the Jews a sign that their deliverance from captivity was drawing nigh. More than a century before the birth of Cyrus, Inspiration had mentioned him by name, and had caused a record to be made of the actual work he should do in taking the city of Babylon unawares, and in preparing the way for the release of the children of the captivity.” Prophets and Kings, 551.
古列的军队来到巴比伦城墙之前，对于犹太人来说，这是他们从被掳中得释放之日临近的一个记号。早在古列出生前一个多世纪，启示就已直呼其名，并使人记录下他将要做的实际工作——如何出其不意地攻取巴比伦城，并为被掳之民的释放预备道路。《先知与君王》551页。
Cyrus also typified the signs which preceded 1798. The historians are rather vague about the rule of Darius and Cyrus, but God’s Word is clear. The Medo-Persian Empire followed the Empire of Babylon, and the first king of Medo-Persia was Darius, though it was his nephew Cyrus that was the general that took Babylon, the night of Belshazzar’s last party. Cyrus and Darius both typify the time of the end of the seventy-year captivity, that represents the time of the end in 1798, and that also typifies the time of the end in 1989.
居鲁士也预表了先于1798年出现的种种征兆。历史学家对于大流士与居鲁士的统治颇为含糊，但上帝的话语却是清楚的。玛代—波斯帝国继巴比伦帝国之后而起，而玛代—波斯的第一位王是大流士，尽管攻取巴比伦的将军乃是他的外甥居鲁士，就是伯沙撒末次宴乐之夜攻陷巴比伦的那一位。居鲁士与大流士二者都预表了七十年被掳时期的结束，那代表了1798年的末时，而这也同样预表了1989年的末时。
The time of the end in the history of Moses was marked by the births of Aaron and Moses, three years apart. That history typified most perfectly the history of Christ, and the time of the end in that history was marked by the birth of John, and six months later the birth of his cousin Jesus. The time of the end has two waymarks, and Darius and Cyrus both mark the end of the captivity of seventy years, that typified the end of the captivity of twelve hundred and sixty years. The deadly wound of the papal beast in 1798, was followed the next year by the death of the one who had rode upon and reigned over that beast. In 1989 Reagan and Bush the first, were both presidents.
在摩西的历史中，末时是由相隔三年的亚伦和摩西的出生所标记的。那段历史最完美地预表了基督的历史，而那段历史中的末时则以约翰的出生为标志，六个月后他的表亲耶稣也出生了。末时有两个路标；大流士和古列都标志着七十年被掳的结束，而那预表了一千二百六十年被掳的结束。1798年，教皇之兽受了致命伤；次年，曾骑在那兽上并统治它的那位死了。1989年，里根和布什（父）都担任总统。
Cyrus marks the signs that announce the coming time of the end, and he marks the time of the end. He marks the increase of knowledge, and the empowerment of the first message when an angel descends, and he marks the work that is then taken up in laying the foundations, the work of building the temple, and the arrival of the third angel when the Messenger of the Covenant suddenly comes to His temple.
古列标志着宣告末时将临的征兆，并标志着末时本身。他标志着知识的增多，以及当一位天使降下时第一信息所得到的加力；他也标志着随后开始进行的奠基工作、建造圣殿的工作，以及当约的使者忽然进入他的殿时，第三位天使的来临。
In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled. And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel. Daniel 10:1–4.
波斯王古列第三年，有一件事显给那名叫伯提沙撒的但以理；这事是真实的，但所定的时期很长。他明白这事，也明白这异象。那时，我但以理悲哀了整整三周。我没有吃美味的饼，肉和酒也没有入口，也没有膏抹自己，直到满了整整三周。正月二十四日，我在大河边，就是希底结河。 但以理书 10:1–4。
The symbols of Cyrus and Belteshazzar represent a specific prophetic history in the last days. The symbol of Belteshazzar informs us that the people being represented are the one hundred and forty-four thousand, who are the final generation of covenant people. They are placed in the prophetic history represented by Cyrus, which represents the history which preceded 1798, and 1989, and September 11, 2001, for Cyrus represents all of those waymarks. He also represents the disappointment of July 18, 2020, and even the soon coming Sunday law in the United States. The key to ascertaining where Daniel’s last vision is prophetically placed is ascertained by what Daniel knows.
古列与伯提沙撒的象征代表末时的一段特定的预言历史。伯提沙撒的象征告诉我们，被代表的这群人是十四万四千人，他们是立约子民的最后一代。他们被安置在由古列所代表的预言历史中，这段历史包括通向1798年、1989年以及2001年9月11日的过程，因为古列代表所有这些路标。他也代表2020年7月18日的失望事件，甚至代表即将在美国到来的星期日法令。确定但以理最后一个异象在预言中位置的关键，在于考察但以理所知道的是什么。
In verse one Daniel (Belteshazzar), has understanding of both the “thing” and also the “vision”. The “thing,” is the Hebrew word “dabar,” meaning “word”, and it is used by Gabriel to represent the “chazon” vision of the twenty-five hundred and twenty years (“seven times”). The “vision” in verse one, which Daniel understands, is the “mareh” vision of the twenty-three hundred years. God’s covenant people of the last days did not understand the “seven times,” at the time of the end in 1989. They did not understand the “seven times,” until after September 11, 2001, so Daniel must be in the time of the prophetic reform movement represented by Cyrus after September 11, 2001, for Daniel, representing the final prophetic movement, understands both the “thing,” and the “vision”.
在第一节中，但以理（伯提沙撒）既明白“那事”，也明白“那异象”。“那事”是希伯来词“dabar”，意思是“话语”，加百列用它来指称那二千五百二十年（“七次”）的“chazon”异象。在第一节中但以理所明白的“异象”，是关于二千三百年的“mareh”异象。末时神的约民在1989年的末时并不明白“七次”。直到2001年9月11日之后，他们才明白“七次”。因此，既然代表最终先知性运动的但以理明白“那事”和“那异象”，那么但以理就必须处在2001年9月11日之后、由古列所代表的先知性改革运动的时期。
Daniel is identified as being in a twenty-one day period of mourning. “In those days” of mourning Daniel, came to understand the “thing,” and he also had understanding of the “vision.” The truth represented by the “thing” was revealed to Daniel in the days of mourning. God’s people are represented as “mourning” in the reform lines just prior to the Midnight Cry. The mourning is represented by Martha and Mary mourning for Lazarus, just prior to the Triumphal Entry. It was illustrated by the discouragement after the first disappointment in Millerite history as expressed by Jeremiah.
但以理被表明正处于一个为期二十一天的哀恸时期之中。就在哀恸的“那些日子”里，但以理明白了那“事”，并且也明白了那“异象”。那“事”所表明的真理，是在哀恸的日子里向但以理启示出来的。在改正运动的路线中，紧接午夜呼声之前，上帝的子民被表征为“哀恸”。这种哀恸，由马大和马利亚为拉撒路哀恸所预表，正如在荣耀进城之前一样。它也借着米勒派历史中第一次失望之后的灰心沮丧得到了说明，正如耶利米所表达的那样。
Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Jeremiah 15:16–18.
我得着你的言语，就当食物吃了；你的话语成了我心中的欢喜和快乐，因为我是以你的名被称呼的，万军之耶和华上帝啊。我没有坐在亵慢人的会中，也没有欢乐；因你的手在我身上，我独自坐着，因为你使我满怀忿怒。我的痛苦为何长久不止？我的伤口为何不可医治，迟迟不肯痊愈？你难道要向我完全像说谎者一样，像枯竭的溪水吗？耶利米书 15:16-18
Jeremiah did not “rejoice,” which the citizens of Sodom and Egypt did in Revelation chapter eleven, at the death of the two witnesses. To “not rejoice,” is to mourn. Belteshazzar’s mourning identifies the mourning that is associated with the death of the two witnesses. On July 18, 2020, and November 3, 2020, the two witnesses of the true Protestant horn and Republican horns of the earth beast were slain in the streets of Sodom and Egypt, where also our Lord was crucified. When our Lord was crucified, His disciples began to mourn. Those two witnesses were represented in Revelation chapter eleven, as Moses and Elijah.
耶利米并没有“欢喜”；而在启示录第十一章中，所多玛和埃及的居民却在两个见证人死亡时“欢喜”。不“欢喜”，就是哀悼。伯提沙撒的哀悼表明了与两个见证人之死相关的哀悼。2020年7月18日和2020年11月3日，属于地上兽的真正新教之角与共和诸角的两个见证人，在所多玛和埃及的街上被杀；那里也是我们的主被钉十字架的地方。当我们的主被钉十字架时，他的门徒就开始哀悼。这两个见证人在启示录第十一章中被表征为摩西和以利亚。
There are five references to Christ as Michael in the Scriptures, three in the book of Daniel, one in the book of Jude and another in the book of Revelation. In chapter ten, which we are now considering, Michael is mentioned twice, in verses thirteen and twenty-one, and then again in chapter twelve, verse one. He is identified in Revelation twelve, verse seven. In Jude, Michael is identified as resurrecting Moses, who in Revelation chapter eleven, is one of the witnesses that is dead in the street.
圣经中有五处把基督称为米迦勒的记载：《但以理书》中有三处，《犹大书》中有一处，《启示录》中还有一处。我们现在所考察的第十章里，米迦勒被提到两次，分别在第十三节和第二十一节；随后在第十二章第一节又一次提到。他在《启示录》十二章七节中被明确指出。在《犹大书》中，米迦勒被认定为使摩西复活的人；而在《启示录》第十一章中，摩西是死在街上的见证人之一。
I will therefore put you in remembrance, though ye once knew this, how that the Lord, having saved the people out of the land of Egypt, afterward destroyed them that believed not. And the angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto the judgment of the great day. Even as Sodom and Gomorrha, and the cities about them in like manner, giving themselves over to fornication, and going after strange flesh, are set forth for an example, suffering the vengeance of eternal fire. Likewise also these filthy dreamers defile the flesh, despise dominion, and speak evil of dignities. Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee. Jude 5–9.
所以我要提醒你们：虽然你们早已知道，主曾把百姓从埃及地拯救出来，后来却把那些不信的人毁灭了。那些没有守住本位、离开自己住处的天使，他把他们拘留在幽暗之下，用永远的锁链捆绑，等候那大日的审判。又如所多玛、蛾摩拉和周围的城邑，同样放纵淫乱，追逐反常的肉欲，受永火的报应，成为鉴戒。同样地，这些污秽的做梦者玷污身体，轻视权柄，并毁谤尊贵者。至于天使长米迦勒，与魔鬼为摩西的尸体争辩时，也不敢以辱骂的话控告他，只说：主责备你。犹大书5-9节。
In the book of Jude, in the context of both Sodom and Egypt, which represents the great city where Moses and Elijah are slain in Revelation chapter eleven; Christ, represented by Michael, resurrects the body of Moses. Moses and Elijah had been dead for three and a half symbolic days in Revelation chapter eleven, and the days of mourning for Belteshazzar end when Michael comes down out of heaven. Line upon line, Daniel chapter ten verses one through four, are identifying the period of mourning that concludes when the two witnesses are resurrected by Michael.
在《犹大书》中，在所多玛与埃及的语境之下——这代表《启示录》第十一章里摩西和以利亚被杀的大城——基督（以米迦勒为代表）使摩西的身体复活。《启示录》第十一章中，摩西和以利亚已经象征性地死了三天半；当米迦勒从天降下时，伯提沙撒的哀悼日子就结束了。一行又一行地说，《但以理书》第十章一至四节正在指出那段哀悼时期，这段时期在米迦勒使两位见证人复活时告终。
We shall continue this study in the next article.
我们将在下一篇文章中继续这项研究。
“The Father chose Moses and Elijah to be his messengers to Christ, and glorify him with the light of Heaven, and commune with him concerning his coming agony, because they had lived upon earth as men; they had experienced human sorrow and suffering, and could sympathize with the trial of Jesus, in his earthly life. Elijah, in his position as a prophet to Israel, had represented Christ, and his work had been, in a degree, similar to that of the Saviour. And Moses, as the leader of Israel, had stood in the place of Christ, communing with him and following his directions; therefore, these two, of all the hosts that gathered around the throne of God, were fittest to minister to the Son of God.
天父拣选摩西和以利亚，作他差遣到基督那里去的使者，以天上的光辉荣耀他，并与他谈论他即将临到的痛苦，因为他们曾在地上为人，经历过人间的忧伤与苦难，能体恤耶稣在世上的试炼。以利亚作为以色列的先知，在他的职分上代表了基督，他的工作在某种程度上与救主的工作相似。摩西则作为以色列的领袖，曾站在基督的地位上，与他交通并遵行他的指示；因此，在聚集在神宝座周围的天上万军之中，这两位最适合来事奉神的儿子。
“When Moses, enraged at the unbelief of the children of Israel, smote the rock in wrath and furnished them the water for which they called, he took the glory to himself; for his mind was so engrossed with the ingratitude and waywardness of Israel that he failed to honor God and magnify his name, in performing the act which He had commanded him to do. It was the plan of the Almighty to frequently bring the children of Israel into straight places, and then, in their great necessity, to deliver them by his power, that they might recognize his special regard for them, and glorify his name. But Moses, in yielding to the natural impulses of his heart, appropriated to himself the honor due to God, fell under the power of Satan, and was forbidden to enter the promised land. Had Moses remained steadfast, the Lord would have brought him to the promised land, and would then have translated him to Heaven without his seeing death.
当摩西因以色列人的不信而震怒，在愤怒中击打磐石，使他们得着所呼求的水时，他把荣耀归给了自己；因为他的心思被以色列人的忘恩和悖逆所占据，以致在执行上帝吩咐他去做的事时，没有尊崇上帝、尊大他的名。全能者的计划是，屡次使以色列人陷入窘境，然后在他们极其需要之时，用他的大能拯救他们，使他们认识他对他们特别的眷顾，并荣耀他的名。然而，摩西顺从自己本性的冲动，把本当归给上帝的荣耀据为己有，落在撒但的权势之下，并被禁止进入应许之地。若摩西仍然坚定不移，主就会带他进入应许之地，随后将他提到天上，使他不见死亡。
“As it was, Moses passed through death, but the Son of God came down from Heaven and resurrected him before his body had seen corruption. Though Satan contended with Michael for the body of Moses, and claimed it as his rightful prey, he could not prevail against the Son of God, and Moses, with a resurrected and glorified body, was borne to the courts of Heaven, and was now one of the honored two, commissioned by the Father to wait upon his Son.
事实上，摩西经历了死亡，但在他的身体尚未见朽坏之前，神的儿子从天降下，使他复活。虽然撒但为着摩西的尸首与米迦勒争辩，声称那是他理所应得的猎物，但他无法胜过神的儿子；于是摩西以复活并得荣耀的身体被带到天庭，如今成为那尊贵的二人之一，奉父的差遣服事他的儿子。
“By permitting themselves to be so overcome by sleep, the disciples had lost the conversation between the Heavenly messengers and the glorified Redeemer. But as they suddenly awake from profound slumber, and behold the sublime vision before them, they are filled with rapture and awe. As they look upon the radiant form of their beloved Master, they are obliged to shield their eyes with their hands, not being able otherwise to endure the inexpressible glory that clothes his person, and which emits beams of light like those of the sun. For a brief space the disciples behold their Lord glorified and exalted before their eyes, and honored by the radiant beings whom they recognize as the favored ones of God.” The Spirit of Prophecy, volume 2, 329, 330.
“由于他们容许自己如此被睡意征服，门徒便错过了天上使者与得荣耀的救赎主之间的谈话。但当他们忽然从沉沉的睡眠中醒来，看见眼前那崇高的异象时，便充满了狂喜与敬畏。当他们注视着所爱的夫子那光辉灿烂的形象时，只得用手遮住自己的眼睛，否则无法承受笼罩在他身上的那难以言喻的荣光，那荣光发出如同太阳一般的光束。在短暂的一刻，门徒看见他们的主在他们眼前得荣耀并被高举，并被那些他们认作是蒙上帝眷爱的光辉存在所尊崇。”《预言的灵》第二卷，第329、330页。