The key to identifying Russia as the power that initiated the Ukrainian war in 2014 is the “fortress,” which is the head, or the capital of the kingdom. The human temple consists of the head and the body. The head is the higher nature, and the body is the lower nature. The “seven times” that ended in 1844, was then to be joined with Jerusalem, which was the head of Judah. In the temple in Jerusalem the throne of the king, who is the head of Jerusalem, which was the head of Judah was located. The combination of Divinity with humanity, representing the sealing of the one hundred and forty-four thousand, is represented as receiving the “mind of Christ.” The mind is the higher nature, and it is therefore the “head.”
将俄罗斯认定为于2014年发动乌克兰战争之势力的关键，在于“保障”，它乃是该国度的头，或其首都。人的殿由头与身体构成。头是较高的本性，身体是较低的本性。那于1844年结束的“七倍”，随后便要与耶路撒冷结合；耶路撒冷乃是犹大的头。在耶路撒冷的圣殿中，设有王的宝座；王是耶路撒冷的头，而耶路撒冷又是犹大的头。神性与人性的结合，表征十四万四千人的受印，被表述为领受“基督的心”。心思是较高的本性，因此也就是“头”。
When those represented by Daniel see the feminine causative vision that causes them to change into the image of Christ, they have received the mind of Christ, who is the second Adam, and is spiritual. At that point their literal carnal mind, which they inherited from the first Adam after he fell and reversed the order of his creation, is crucified. The carnal mind that wars against the law of God, which they received through no choice of their own at their birth, is replaced with the mind of Christ, which they receive by their own choice, that is perfectly obedient to the law of God. Their new mind, and Christ’s mind, are then one mind, and both reside together upon the throne in heavenly places. There is a place within the temple where God’s throne is located, and human beings, who were created in God’s image, have a specific place within the temple, that is designed for the presence of God.
当但以理所代表的那些人看见那阴性使动的异象，使他们变化成基督的形象时，他们就得着了基督的心；而基督是第二亚当，是属灵的。那时，他们那实际的肉体心思——这是他们在第一亚当堕落并颠倒其受造次序之后从他那里承受来的——就被钉十字架了。那与神律法争战的肉体心思，是他们在出生时并非出于自己选择而所得的，便被基督的心所取代；而基督的心是他们出于自己选择所领受的，并且完全顺服神的律法。他们的新心思与基督的心就成为同一个心思，并且二者一同坐在天上诸处的宝座上。圣殿中有一个地方是神宝座所在；按着神的形象被造的人类，也在圣殿中有一个特定的地方，是为神的同在而预备的。
That place is not in their lower nature, represented by the northern kingdom. It is in the place represented by the southern kingdom, which is where God chose to place His name, which is His character. The place is in Jerusalem, but as the capital of Judah, Jerusalem is the head, but the head of the capital is the king. And Jerusalem was chosen to be the capital, but so too was it chosen as the place where God would place His temple. Then in His temple He placed His throne. The southern kingdom represents the higher nature of man, but it also has a special throne room for the king. Sister White calls that place the “citadel” of the soul. A citadel, by definition, is a fortress.
那地方不在他们较低的本性里，这由北国所代表。它是在南国所代表的地方——在那里，神拣选安置祂的名，也就是祂的品格。那地方在耶路撒冷；而作为犹大的都城，耶路撒冷是头，而都城的头则是君王。耶路撒冷被拣选为都城，也被拣选为神安置祂殿的所在；随后，祂在祂的殿中设立了祂的宝座。南国代表人的较高本性，同时那里也有君王专设的宝座之室。怀爱伦姐妹称那地方为灵魂的“堡垒”。按定义，堡垒就是要塞。
“The whole heart is to be given to God, else the truth of God will fail to have a sanctifying effect on life and character. But it is a sad fact that many who profess the name of Christ have never given their hearts to him in simplicity. They have never experienced the contrition of an entire surrender to the claims of Christianity, and the consequence is that the transforming power of the truth is not in their lives; the deep, softening influence of the love of Christ is not made manifest in life and character. But what a work of feeding the flock of God might be done if the under-shepherds were crucified with Christ, and were living unto God to co-operate with the Chief Shepherd of the flock! Christ calls upon men to work as he worked. There is need of a deeper, stronger, more constraining testimony on the power of the truth as seen in the practical godliness of those who profess to believe it. The love of the Saviour in the soul will lead to a decided change in the manner in which workers labor for the souls of those who are perishing. When truth occupies the citadel of the soul, Christ is enthroned in the heart, and the human agent can then say, ‘I am crucified with Christ; nevertheless I live; yet not I, but Christ liveth in me; and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.’” Review and Herald, October 9, 1894.
人必须将全心全意献给上帝，否则上帝的真理便无法在人的生活与品格上产生成圣的作用。然而，可悲的是，许多自称基督名下的人从未单纯地将心归给他。他们从未经历过因向基督教的要求完全降服而生的痛悔，因此，真理改变人心的能力不在他们的生活中；基督之爱那深沉、柔化人心的影响，也未在他们的生活与品格上显明出来。但是，若诸牧者与基督同钉十字架，为神而活，与群羊的大牧者同工，牧养神群羊的工作岂不可以大有作为！基督呼召人照他所作的去作工。需要有更深、更强、更具感召力的见证，见证真理的大能；这见证当在那些自称相信真理之人的实际敬虔中被看见。救主的爱若在心中，必会使工人在为那些正走向灭亡之人灵魂劳作的方式上发生明确的改变。当真理占据灵魂的堡垒，基督便在心中登上宝座，人就能说：“我已经与基督同钉十字架；现在活着的不再是我，乃是基督在我里面活着；并且我如今在肉身活着，是因信神的儿子而活；他爱我，为我舍己。” Review and Herald，1894年10月9日。
The “citadel of the soul” is where “Christ is enthroned.” The enthronement of Christ is accomplished when the flesh is crucified, and the flesh by Paul’s definition is the lower nature, and it is the northern kingdom. This is why the northern kingdom’s prophecy only reached to 1798. The lower nature cannot be combined with Divinity, it must be changed in the twinkling of an eye at the second coming. The southern kingdom, which contained the “head” which was Jerusalem, and the “head” which was the sanctuary reached to 1844, for it represented the higher nature that could choose to crucify the flesh and by faith enter into the citadel of the Most Holy Place, and be seated upon the throne with Christ. The place where that joining, and that enthronement takes place is in the citadel of the human temple. Verse ten of chapter eleven defines the head as the fortress, but that truth is only established with the witness of Isaiah, which demands that the truth concerning the fortress (citadel), be understood in its external and internal applications.
“灵魂的堡垒”乃是“基督登宝座”之处。基督的登基，是在肉体被钉十字架时成就的；而按保罗的定义，肉体就是低等的本性，并且它就是北国。这就是为什么北国的预言只延伸到1798年。低等的本性不能与神性结合；它必须在第二次降临时，于一眨眼之间被改变。南国包含了那作为“头”的耶路撒冷，以及那作为“头”的圣所，其预言则延伸到1844年；因为它代表较高等的本性，这本性能选择将肉体钉十字架，并且凭着信心进入至圣所的堡垒，在那里与基督一同坐在宝座上。那联结与登基发生之处，乃在人类圣殿的堡垒之中。第十一章第十节将头界定为保障；但这一真理唯有藉着以赛亚的见证才得以确立，而这见证要求人必须从外在与内在的应用两方面，来理解关于保障（堡垒）的真理。
“The word of God is to be our spiritual food. ‘I am the bread of life,’ Christ said; ‘he that cometh to me shall never hunger; and he that believeth on me shall never thirst.’ The world is perishing for want of pure, unadulterated truth. Christ is the truth. His words are truth, and they have a deeper significance than appears on the surface, and a value beyond their unpretending appearance. Minds that are quickened by the Holy Spirit will discern the value of these words. When our eyes are anointed with the holy eye-salve, we shall be able to detect the precious gems of truth, even though they may be buried beneath the surface.
神的话语要成为我们的属灵食物。“我是生命的粮，”基督说，“到我这里来的，必不饥饿；信我的，永远不渴。”世界因缺乏纯净、未被掺杂的真理而走向灭亡。基督就是真理。他的话就是真理，所含意义比表面所见更为深刻，其价值也远超那朴素无华的外表。凡被圣灵唤活的心思，必能分辨这些话的价值。当我们的眼睛被圣洁的眼药所膏，我们就能发现真理珍贵的宝石，即使它们埋藏在表象之下。
“Truth is delicate, refined, elevated. When it molds the character, the soul grows under its divine influence. Every day the truth is to be received into the heart. Thus we eat Christ’s words, which he declares are spirit and life. The acceptance of truth will make every receiver a child of God, an heir of heaven. Truth that is cherished in the heart is not a cold, dead letter, but a living power.
真理是细腻的、精纯的、崇高的。当它塑造品格时，灵魂在其神圣的影响下成长。每天都要将真理领受在心中。这样，我们就吃基督的话语；他宣告他的话就是灵，就是生命。领受真理，会使每一位领受者成为上帝的儿女、天国的后嗣。珍藏在心中的真理并不是冰冷、死的字句，而是有生命的力量。
“Truth is sacred, divine. It is stronger and more powerful than anything else in the formation of a character after the likeness of Christ. In it there is fulness of joy. When it is cherished in the heart, the love of Christ is preferred to the love of any human being. This is Christianity. This is the love of God in the soul. Thus pure, unadulterated truth occupies the citadel of the being. The words are fulfilled, ‘A new heart also will I give you, and a new spirit will I put within you.’ There is a nobleness in the life of the one who lives and works under the vivifying influence of the truth.” Review and Herald, February 14, 1899.
真理是神圣的、属神的。它在塑造与基督相似的品格上，比任何别的事物都更为强大有力。其中有满溢的喜乐。当它被珍藏在心中时，人会把对基督的爱置于对任何人的爱之上。这就是基督教。这就是上帝在灵魂里的爱。于是，纯净、不掺杂的真理就占据了存在的堡垒。那话就应验了：“我也要赐给你们新心，将新灵放在你们里面。”凡在真理那赐生命的影响之下生活并工作的人，他的生命显出一种高贵。 《评论与先驱》，1899年2月14日。
That vision of prophetic history in Daniel chapter eleven, begins when verse two, and the sixth and richest president, align with the head, which is Russia in verses eleven through fifteen. In that history the sixth president, will become the eighth that is of the seven, and he will reign when church and state in the United States come together, and consummate their unholy fornication in verse sixteen, at the soon coming Sunday law.
但以理书第十一章中那关于预言历史的异象，始于第二节；而第六位、也是最富有的总统，与第十一至十五节中的那头相呼应，那头就是俄罗斯。在那段历史中，第六位总统将成为那“属于七位中的第八位”，并且当美国的教会与国家联合，在第十六节所预示、即将来到的星期日法案中完成其不圣洁的淫乱时，他必执政。
The ensign that is then to be lifted up will be disappointed and die for a period of three and a half days, which in Daniel ten, is twenty-one days. At the conclusion of the twenty-one days of mourning for Daniel, which is the conclusion of the three and a half days of death in the street for the two witnesses, who are those in Ezekiel’s valley, who are dead dry bones—there is a prophetic message that brings the dead back to life. That process in Daniel chapter ten, is represented by three steps.
那时要被高举的旌旗将遭挫并死去，历时三天半；在《但以理书》第十章中，这相当于二十一天。到了但以理为期二十一天的哀悼结束之时，也就是两位见证人在街上死亡三天半期满之时——他们就是以西结所见谷中的那些人，即枯干的死骨——会有一个先知性的信息使死人复活。这个过程在《但以理书》第十章中被呈现为三个步骤。
And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude. And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength. Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground. And, behold, an hand touched me, which set me upon my knees and upon the palms of my hands. And he said unto me, O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling. Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words. But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia. 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 10:4–14.
正月二十四日，我在大河边，那河名叫希底结。我举目观看，见有一人身穿细麻衣，腰束乌法斯的精金；他的身体好像绿柱石，面貌如同闪电，眼目如火把，臂膀和脚的颜色像磨光的铜；他说话的声音好像众人的声音。只有我但以理看见了这异象，与我同在的人没有看见这异象，却有大大的战栗临到他们，他们便逃跑躲藏。于是只剩我一人，看见这大异象，力量尽都离开我；因为我里面的荣美变为败坏，我毫无力量。然而我仍听见他话语的声音；我一听见他话语的声音，就面伏于地沉沉睡去。看哪，有一只手摸我，使我用双膝和双掌支撑起来。他对我说：但以理啊，大蒙眷爱的人哪，要明白我对你所说的话，站起来，因为现在我被差遣到你这里来。他对我说这话的时候，我战栗着站了起来。他又对我说：但以理，不要怕！因为从你立志求明白、在你神面前谦卑自己的第一日，你的话就被听见了，我因你的话而来。只是波斯国的王子拦阻我二十一日；但看哪，首领中的一位大君米迦勒来帮助我，我就在那里与波斯诸王同在。现在我来，是要使你明白你本民在末后的日子将要遭遇的事，因为这异象还指向许多日子之后。但以理书 10:4-14。
Daniel is at the end of the twenty-one days of mourning when he sees the vision of Christ and he hears the words of Christ. The vision of the visual and spoken Word of God, produces a separation of two classes, and Daniel was dead in the street, for he was “in a deep sleep.”
在为期二十一天的哀悼将结束之际，丹尼尔看见了基督的异象，也听见了基督的话语。神那既可见又可听的话语之异象，使人分成两类；而丹尼尔因“沉沉睡着”，在街上仆倒如死。
These things said he: and after that he saith unto them, Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep. Then said his disciples, Lord, if he sleep, he shall do well. Howbeit Jesus spake of his death: but they thought that he had spoken of taking of rest in sleep. Then said Jesus unto them plainly, Lazarus is dead. John 11:11–14.
他说了这些话；随后又对他们说：我们的朋友拉撒路睡了，但我要去把他从睡中叫醒。门徒就说：主啊，他若睡了，就必好了。然而耶稣是指他的死说的，但他们以为他是说安睡。于是耶稣明明地告诉他们：拉撒路死了。约翰福音11:11-14。
Then Daniel was touched by Gabriel for the first time, who informs him of the political struggle that has been happening while Daniel was dead (asleep), and that he was now going to provide the interpretation of the vision that had just transformed Daniel into Christ’s image. He is then going to be touched a second time, by Christ Himself.
随后，但以理第一次被加百列触摸。加百列告诉他，在他死去（睡着）期间一直发生的政治斗争，并表示他现在要解释那刚刚使但以理变成基督形象的异象。接着，他将第二次被触摸，这一次是基督亲自触摸他。
And when he had spoken such words unto me, I set my face toward the ground, and I became dumb. And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. For how can the servant of this my lord talk with this my lord? for as for me, straightway there remained no strength in me, neither is there breath left in me. Daniel 10:15–17.
他向我说完这些话，我脸面朝地，哑口无言。看哪，有一位形状像人的摸了我的嘴唇；我便开口，对那站在我面前的说：我主啊，因这异象，我的愁苦临到我身上，我已经毫无力量。我主的仆人怎能与我主说话呢？至于我，立时毫无气力，连气息也没有了。但以理书 10:15-17。
This is parallel to the first prophecy of Ezekiel in chapter thirty-seven, for in the two prophecies that Ezekiel is told to present to the dead bones in the valley, the first forms the bodies, but they do not then have breath, nor do they have the strength of a mighty army. It is the second prophecy of Ezekiel that the bodies receive the breath from the four winds and stand up as a mighty army, and at Daniel’s second touch, “there remained no strength in me, neither is there breath left in me.” Then Daniel is again touched the third time overall, and the second time by Gabriel.
这与以西结书第三十七章中的第一次预言相对应，因为在以西结被吩咐向山谷中的枯骨宣告的两次预言里，第一次使身体成形，但当时他们没有气息，也没有强大军队的力量。是在以西结的第二次预言中，这些身体从四风得着气息，站起来成为一支强大的军队；而在但以理第二次被触摸时，“我里面毫无力量，连气息也不剩。”随后，但以理又被触摸一次，总计是第三次，而被加百列触摸则是第二次。
Then there came again and touched me one like the appearance of a man, and he strengthened me, And said, O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me. Daniel 10:18, 19.
于是又有一位像人的样式的来摸我，使我得以坚强；他又说：“大蒙眷爱的人哪，不要惧怕！愿你平安；要刚强，要刚强。”他向我说话的时候，我便得了力量，就说：“我主请说，因为你使我得了力量。”但以理书 10:18、19。
The third touch of Daniel, is Ezekiel’s second prophecy, which brings the bodies to their feet as a mighty army. His prophecy is addressed to a people that recognize that they are dead, for they were in mourning, as was Daniel.
但以理的第三次触碰，是以西结的第二个预言，它使那些尸体站立起来，如同一支强大的军队。该预言是向一群认识到自己已死的人发出的，因为他们正在哀悼，正如但以理一样。
Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord God; Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. Ezekiel 37:9–11.
他又对我说：人子啊，你要向风发预言；你要发预言，对风说：主耶和华如此说：气息啊，要从四方来，吹在这些被杀的人身上，使他们活过来。我就照他所吩咐的发预言，气息便进入他们里面，他们就活了，并站起来，成为极其庞大的军队。他又对我说：人子啊，这些骨头就是以色列全家。看哪，他们说：我们的骨头枯干了，我们的指望失落了；我们已经断绝了。以西结书 37:9-11。
The Lord commands Ezekiel to prophesy, and he tells them the testimony of the house of Israel is that they are dead, without hope and cut off. They are mourning, as was Daniel, because they are disappointed by the failed prediction of July 18, 2020, and in that condition, Ezekiel is told to prophesy.
主吩咐以西结说预言，他便告诉他们，以色列家的见证就是：他们已经死了，毫无盼望，并且被隔绝。他们正如但以理一样在哀伤，因为2020年7月18日的预测落空而感到失望；在那种情形下，以西结被吩咐去说预言。
Therefore prophesy and say unto them, Thus saith the Lord God; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves, And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord. Ezekiel 37:12–14.
所以你要发预言，对他们说：主耶和华如此说：看哪，我的百姓啊，我要开你们的坟墓，使你们从坟墓中出来，领你们进入以色列地。我的百姓啊，我开了你们的坟墓，使你们从坟墓中出来的时候，你们就知道我是耶和华。我必将我的灵放在你们里面，你们就要活了；我必把你们安置在你们自己的土地上。那时，你们就知道我—耶和华—已经说了这话，并且成就了。这是耶和华说的。以西结书 37:12-14。
The Lord, who is Michael the archangel opens their graves and the two witnesses of Revelation eleven, who are then resurrected and given the Holy Spirit and stand up, just as the Holy Spirit was given to those who stand up when they are brought out of their graves in Ezekiel’s second prophecy.
主，就是天使长米迦勒，打开他们的坟墓；《启示录》第十一章中的两位见证人于是复活，领受圣灵并站立起来，正如在以西结的第二个预言中，那些从坟墓中被带出来而站起来的人也领受了圣灵一样。
And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:11.
过了三天半，有生气从神那里进入他们里面，他们就站起来；看见他们的人甚是害怕。启示录 11:11
Those two witnesses are represented as Moses and Elijah, and Moses was also resurrected by the voice of the archangel.
那两个见证人被描绘为摩西和以利亚，摩西也因天使长的呼声而复活。
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 1:9.
然而，天使长米迦勒与魔鬼争辩，为摩西的尸体而争论的时候，却不敢向他提出辱骂的控告，只说：主责备你。犹大书 1:9。
Michael, the Prince and the Archangel, is the One who came and helped Gabriel in Daniel chapter ten, and it is His voice that calls men and women to life.
米迦勒，这位大君和天使长，就是在《但以理书》第十章中前来帮助加百列的那一位；正是他的声音，呼唤男男女女进入生命。
For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first. 1 Thessalonians 4:16.
因为主必亲自从天降临，有呼喊声、有天使长的声音，并有神的号角吹响；那在基督里死了的人必先复活。帖撒罗尼迦前书 4:16
Daniel’s three touches represent the transition of the Laodicean movement of the third angel, unto the Philadelphian movement of the third angel, and in Daniel ten, the vision that accomplishes the transition from the image of Laodicea, unto the image of Philadelphia, is represented by the prophetic history represented in chapter eleven. That vision is represented by Ezekiel as the vision of Islam of the third woe. In 2014, Russia initiated the second proxy war. In 2015, the richest president began his efforts to become the sixth president.
但以理所经历的三次触摸，象征第三位天使之老底嘉运动向第三位天使之非拉铁非运动的转变；而在《但以理书》第十章中，那完成从老底嘉之像转变为非拉铁非之像的异象，乃由第十一章所呈现的预言历史来表征。以西结将这异象表征为第三样灾祸之伊斯兰的异象。2014年，俄罗斯发动了第二次代理战争。2015年，那位最富有的总统开始致力于使自己成为第六任总统。
In 2020, that president, representing the Republican horn was slain by the “woke” atheist beast from the bottomless pit, and in the same year the Laodicean Protestant horn was also slain. In 2023, both horns came back to life, both beginning their transition into the eighth that is of the seven. One transitioning into the political image of the beast as Church and State are brought together in the United States, and the other horn transitioning from the image of Laodicea to the image of Christ. Both will be lifted up at the soon coming Sunday law. One will become “Alexander the Great”, the premier king of the ten kings who give their seventh kingdom to the whore of Rome, and the other lifted up as an ensign.
2020年，那位代表共和党之角的总统被来自无底坑的“觉醒”无神论之兽所杀，同年，老底嘉的新教之角也被杀。2023年，这两角都复活了，二者都开始转变为那“属七而为八的”。其中一个在美国教会与国家被合一之际，正转变为兽的政治形象；另一个角则从老底嘉的形象转变为基督的形象。二者都将在即将到来的星期日法令时被高举。其中一个将成为“亚历山大大帝”，成为那十王中的首要之王，他们把自己的第七个国度交给罗马的淫妇；另一个则被高举为旌旗。
The vision that produces both of these transitions is the history that unfolds between September 11, 2001 and the Sunday law. Verse eleven, of Daniel chapter eleven, is specifically identified within the context that if you will not believe, you will not be established.
促成这两次转变的异象，就是在2001年9月11日与星期日法令之间展开的历史。但以理书第十一章第十一节，在“你们若不信，就必不得立稳”的语境中被特别指出。
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。
“Bible rules are to be the guide of the daily life. The cross of Christ is to be the theme, revealing the lessons we must learn and practice. Christ must be brought into all the studies, that students may drink in the knowledge of God and may represent Him in character. His excellence is to be our study in time as well as in eternity. The word of God, spoken by Christ in the Old and New Testaments, is the bread from heaven; but much that is called science is as dishes of human invention, adulterated food; it is not the true manna.
圣经的准则应当成为日常生活的指引。基督的十字架应当成为主题，揭示我们必须学习并实践的功课。在一切学科中都必须引入基督，使学生得以汲取神的知识，并在品格上彰显祂。祂的卓越应当成为我们今生以及永恒所研习的主题。神的话语，就是基督在旧约和新约中所说的话，是从天而来的粮；但许多所谓的科学，不过是人所发明的菜肴、掺假的食物；它不是真正的吗哪。
“In God’s word is found wisdom unquestionable, inexhaustible—wisdom that originated, not in the finite, but in the infinite mind. But much of that which God has revealed in His word is dark to men, because the jewels of truth are buried beneath the rubbish of human wisdom and tradition. To many the treasures of the word remain hidden, because they have not been searched for with earnest perseverance until the golden precepts were understood. The word must be searched in order to purify and prepare those who receive it to become members of the royal family, children of the heavenly King.
在上帝的话语中，蕴藏着无可置疑、取之不尽的智慧——这智慧的源头不在有限的心智里，而在无限的心智里。然而，上帝在祂话语中所启示的许多内容对人仍是晦暗的，因为真理的宝珠被人类智慧与传统的糟粕所掩埋。对许多人来说，话语中的珍宝仍然隐藏，因为他们没有以恳切的恒心去寻求，直到那些金玉般的训诫得以明白。必须查考上帝的话语，为要洁净并预备领受它的人，使他们成为王室的成员、天上君王的儿女。
“The study of God’s word should take the place of the study of those books that have led minds into mysticism and away from the truth. Its living principles, woven into our lives, will be our safeguard in trials and temptations; its divine instruction is the only way to success. As the test comes to every soul, there will be apostasies. Some will prove to be traitors, heady, high-minded, and self-sufficient, and will turn away from the truth, making shipwreck of faith. Why? Because they did not live ‘by every word that proceedeth out of the mouth of God.’ They did not dig deep and make their foundation sure.
研读神的话语，应当取代对那些使人心陷入神秘主义、远离真理的书籍的研究。它所包含的活的原则若融入我们的生活，就会在试炼和诱惑中成为我们的保障；它神圣的教导是通向成功的唯一道路。当考验临到每一个灵魂时，必会出现背道。有些人将显明自己是叛徒，刚愎自用、自高自大、自以为是，并且会转离真理，使他们的信心触礁沉没。为什么？因为他们没有靠“神口里所出的一切话”而活。他们没有深挖，使自己的根基稳固。
“When the words of the Lord through His chosen messengers are brought to them, they murmur and think the way is made too strait. In the sixth chapter of John we read of some who were thought to be disciples of Christ, but who, when the plain truth was presented to them, were displeased and walked no more with Him. In like manner these superficial students also will turn away from Christ.” Testimonies, volume 6, 132.
“当主借着祂所拣选的使者把祂的话带给他们时，他们就发怨言，觉得道路被弄得过于狭窄。在约翰福音第六章，我们读到有些人被认为是基督的门徒，但当清楚的真理摆在他们面前时，他们就不悦，不再与祂同行。同样，这些肤浅的学生也会转身离开基督。” 见证，第六卷，132。