In Daniel chapter ten, Gabriel is accomplishing the work of presenting the complete interpretation of the book of Daniel to God’s last day people. Daniel represents God’s last day people, who, in the book of Revelation, are the one hundred and forty-four thousand. As such, the one hundred and forty-four thousand awaken to recognize they have been scattered, as represented by Daniel in chapter nine. They also awaken to the understanding that the great test by which their eternal destiny is decided is the image of the beast test, which takes place before they are sealed, and before probation closes at the Sunday law in the United States. They are mourning the disappointment that confronted them on July 18, 2020, and in that condition, they are given a view of Christ in the Most Holy Place, as represented by Isaiah in chapter six.

在《但以理书》第十章中，加百列正在完成一项工作，就是将《但以理书》的完整解读呈现给上帝末后的子民。但以理代表上帝末后的子民，而在《启示录》中，这群人就是十四万四千人。因此，十四万四千人苏醒过来，认识到自己已经被分散，正如《但以理书》第九章中但以理所代表的那样。他们也醒悟，明白决定他们永恒命运的那场大考验就是兽像的考验；这场考验发生在他们受印之前，也发生在恩典期于美国的星期日法令之时关闭之前。他们为2020年7月18日临到他们的失望而哀恸，在那样的处境中，他们蒙赐看见在至圣所中的基督，正如《以赛亚书》第六章中以赛亚所代表的那样。

That vision, as represented by both Daniel and Isaiah allows them to see their corrupted condition before the Lord of glory, and both are humbled into the dust. Isaiah then hears the question asking who God would send to His people, and Isaiah volunteers, but he is first purified.

那异象，正如但以理和以赛亚所描述的，使他们看见自己在荣耀之主面前败坏的光景，二人都谦卑俯伏在尘土中。随后，以赛亚听见一个问题：神要差遣谁往祂的百姓那里去？以赛亚便自告奋勇，但他先被洁净。

Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts. Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged. Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. Isaiah 6:5–8.

那时我说：“祸哉！我灭亡了！因为我是嘴唇不洁的人，又住在嘴唇不洁的民中；又因我眼见大君王——万军之耶和华。”有一位撒拉弗飞到我跟前，手里拿着红炭，是用火钳从坛上取下来的；他把炭沾我的口，说：“看哪，这炭沾了你的嘴；你的罪孽便除掉，你的罪恶就洁净了。”我又听见主的声音说：“我可以差遣谁呢？谁肯为我们去呢？”我说：“我在这里，请差遣我！”以赛亚书6:5-8。

Isaiah was purified with a coal from off the altar, and Daniel was purified by beholding the looking glass causative vision, that causes the beholder to change into the image he beholds. Isaiah is told to take the message to a people who hearing do not hear, and seeing do not see.

以赛亚被从祭坛上取下的一块炭洁净了；而但以理则因观看那如镜的、能使观看者变化成所见形象的异象而得以洁净。以赛亚被告知要把这信息带给那些听而不闻、视而不见的百姓。

And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:9, 10.

他说：你去告诉这百姓说：你们听是要听见，却不明白；看是要看见，却不晓得。要使这百姓心蒙脂油，耳朵发沉，眼睛昏迷，恐怕他们眼睛看见，耳朵听见，心里明白，回转过来，就得医治。以赛亚书 6:9-10

Isaiah wishes to know how long he must interact with the people who understand and perceive not, so he asks the question of, “how long?”

以赛亚想知道，他必须与那些明白却不领悟的人打交道多久，于是他问：“要多久？”

Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. Isaiah 6:11, 12.

我就说：“主啊，还要多久呢？”他回答说：“直到城邑荒废，无人居住，房屋无人，土地全然荒凉；并且耶和华将人迁到远方，境内撇下的地方甚多。”以赛亚书 6:11、12。

The land that is the subject of Bible prophecy in the last days is the United States, who is “utterly desolated,” when national ruin is brought about by the national apostasy of the Sunday law. Verse forty-one of Daniel eleven, has been typified by verse sixteen of the same chapter. In verse forty-one the “great forsaking in the midst of the land” is identified as “many” being overthrown. Isaiah’s message, which was referred to by Jesus, when He addressed the quibbling Jews in His history among men, identifies that when a former covenant people are being passed by, they then have ears and eyes that do not understand or perceive. Isaiah’s message represents the final call to Laodicean Adventism, which ends at the Sunday law, where Laodicean Adventism is spewed out of the mouth of the Lord.

末后的日子里，圣经预言所针对的那片土地是美国；当国家因周日法令这一全国性的背道而走向毁灭时，美国将被“完全荒凉”。但以理书十一章四十一节，已被同章十六节所预表。在四十一节中，“境内的大离弃”被界定为“许多人被推翻”。以赛亚的信息，是耶稣在他在人间的历史中对那些诡辩的犹太人讲话时所引用的，指出：当一个先前立约的子民被越过去时，他们就有耳却不明白，有眼却不领会。以赛亚的信息代表对老底嘉的复临运动之最后呼召；这呼召在周日法令之时结束，那时老底嘉的复临运动要被主从口中吐出去。

He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.

他也必进入那荣美之地，且有许多国家必被倾覆；惟有这些必脱离他的手，就是以东、摩押和亚扪人中为首的。〈但以理书 11:41〉

Isaiah and Daniel are given the responsibility to present the final call to Laodicea, and at Daniel’s third touch in chapter ten he is strengthened for the task.

以赛亚和但以理被赋予向老底嘉发出最后呼召的职责，而在第十章中，当但以理第三次被触摸时，他被加力量以完成这项任务。

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。

Daniel was strengthened to give the message that he came to understand when Michael descended in chapter ten. Isaiah was informed that he would need to give the message until the Sunday law. At the Sunday law a remnant would be established.

当米迦勒在第十章中降临时，但以理得以刚强，去传讲他所明白的信息。以赛亚被告知，他需要一直传这信息，直到周日法令颁布。在周日法令的时候，余民将被建立。

Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. But yet in it shall be a tenth, and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof. Isaiah 6:11–13.

我便说：主啊，要到几时呢？他回答说：直到城邑荒废，无人居住，房屋无一人，土地完全荒凉；并且耶和华使人迁到远方，在这地中间大有荒弃。然而，其中仍要留下一成；它必归回，却仍被吞灭。好像槭树与橡树，落叶时其中仍有树干存留；照样，圣洁的种子必成为其中所存留的根株。以赛亚书 6:11-13。

When there would be “a great forsaking in the midst of the land” (at the Sunday law), there would be manifested a “tenth,” whose “substance” is “the holy seed.” The root of the Hebrew word translated as “tenth,” is “tithe.” The Lord will have a “tithe” that have “returned,” at the Sunday law.

当“在这地中间有极大的离弃”（在星期日法令时），将显明一个“十分之一”，其“实质”是“圣种”。译作“十分之一”的希伯来语词，其词根是“什一（奉献）”。在星期日法令时，主将得着一分“已经归回”的“什一”。

And all the tithe of the land, whether of the seed of the land, or of the fruit of the tree, is the Lord’s: it is holy unto the Lord. And if a man will at all redeem ought of his tithes, he shall add thereto the fifth part thereof. And concerning the tithe of the herd, or of the flock, even of whatsoever passeth under the rod, the tenth shall be holy unto the Lord. Leviticus 27:30–32.

地上所有的十分之一，无论是地里所产的种子，还是树上的果子，都是属耶和华的，是归耶和华为圣的。若有人要赎回他十分之一中的任何部分，就要在所赎的价值上加上五分之一。至于牛群或羊群的十分之一，凡从杖下经过的，第十只要归耶和华为圣。利未记 27:30-32。

The “tenth” that “returns” are holy unto the Lord, and they are the Lord’s portion.

“归还”的“十分之一”是归主为圣的，并且是主的份。

For the Lord’s portion is his people; Jacob is the lot of his inheritance. Deuteronomy 32:9.

因为耶和华的分，本是他的百姓；他的产业，本是雅各。申命记 32:9。

Those who have returned before the Sunday law, are those represented by Jeremiah who have suffered the first disappointment, to whom the Lord had promised that if they would return, they would be the Lord’s mouth, or His spokesmen.

那些在星期日法令之前已经归回的人，就是耶利米所代表的那些经历过第一次失望的人；主曾应许他们，若他们归回，便要使他们成为主的口，也就是祂的代言人。

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? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brazen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:16–21.

我得着你的言语，就把它吃了；你的话成了我心中的喜乐和欢欣，因为我被称为你名下的人，耶和华万军之神。 我没有坐在讥诮人的会中，也没有欢喜；我因你的手独自而坐，因为你使我充满忿怒。 我的痛苦为何长久不止？我的伤口为何无法医治，拒绝痊愈？你岂要对我完全像说谎的人，像那枯竭的水吗？ 因此，耶和华如此说：你若回转，我就使你再归来，你也必站在我面前；你若把宝贵的从卑贱的分别出来，你就可以作我的口；使他们归向你，你却不可归向他们。 我必使你在这百姓面前成为坚固的铜墙；他们必攻击你，却不能胜过你，因为我与你同在，要拯救你、搭救你。这是耶和华说的。 我必搭救你脱离恶人的手，救赎你脱离强暴者的手。 耶利米书 15:16-21

The remnant or tenth that returns in Isaiah’s testimony were to be eaten, for they were given God’s message, and His Word was to be eaten. They were those who would be God’s mouth, and in so doing they would present God’s Word that was to be eaten by those seeking salvation. Jeremiah did not sit in the “assembly of mockers,” for, as with Daniel, when he saw the vision the “assembly of mockers” fled. Jeremiah had thought God lied to him, for God’s hand had allowed the first disappointment of April 19, 1844 in Millerite history, and July 18, 2020 in the last days. The promise for Jeremiah was that if he would “return,” and in Isaiah’s passage, the “tenth” “returns.”

在以赛亚的见证中，那归回的余民，或那十分之一，是要被吃下去的；因为他们蒙赐了上帝的信息，而祂的话语本是要被吃下去的。他们就是要作上帝口的人；如此，他们便要传呈那要被寻求救恩之人吃下去的上帝之道。耶利米并没有坐在“戏笑人的会”中；因为正如但以理一样，当他看见异象时，“戏笑人的会”就逃跑了。耶利米曾以为上帝向他说了谎，因为上帝的手容许了米勒派历史中1844年4月19日第一次的失望，以及末后日子中2020年7月18日的失望。给耶利米的应许是：他若“归回”，而在以赛亚那段经文中，那“十分之一”也“归回”。

If Jeremiah “returns,” he is part of Isaiah’s “tenth,” which is holy, and is the Lord’s portion, whose “substance,” is in them. The Hebrew word “substance” means a pillar, and to be made into a “pillar,” is the promise given to the Philadelphians.

如果耶利米“归回”，他就是以赛亚所说的“十分之一”的一部分；这“十分之一”是圣洁的，是主的分，其“实质”在他们里面。“实质”这个希伯来词的意思是“柱子”，而被造为“柱子”是赐给非拉铁非人的应许。

Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:12, 13.

那得胜的，我要使他在我神的殿中作柱子；他必不再出去。我要把我神的名、我神城的名，就是那从天上、从我神那里降下来的新耶路撒冷，写在他身上；并且我要把我的新名写在他身上。凡有耳的，就应当听圣灵向众教会所说的话。启示录 3:12、13。

The “pillar,” that is their “substance,” represents the combination of Divinity and humanity, for Christ is the “pillar” that supports the temple.

“柱”，也就是他们的“实质”，表征神性与人性的结合，因为基督乃是支撑圣殿的“柱”。

“While in this state of despondency I had a dream that made a deep impression upon my mind. I dreamed of seeing a temple, to which many persons were flocking. Only those who took refuge in that temple would be saved when time should close. All who remained outside would be forever lost. The multitudes without who were going about their various ways, derided and ridiculed those who were entering the temple, and told them that this plan of safety was a cunning deception, that in fact there was no danger whatever to avoid. They even laid hold of some to prevent them from hastening within the walls.

在这种沮丧的状态中，我做了一个给我心灵留下深刻印象的梦。我梦见一座圣殿，许多人正蜂拥而至。只有那些投奔那座圣殿的人，在时间终结之时才能得救。凡是仍留在外面的人都将永远失丧。外面的众人各走各的路，讥讽嘲笑那些正进入圣殿的人，并告诉他们，这种得救之策不过是狡诈的骗局，事实上根本没有任何需要躲避的危险。他们甚至抓住一些人，阻止他们赶紧进入殿墙之内。

“Fearing to be ridiculed, I thought best to wait until the multitude dispersed, or until I could enter unobserved by them. But the numbers increased instead of diminishing, and fearful of being too late, I hastily left my home and pressed through the crowd. In my anxiety to reach the temple I did not notice or care for the throng that surrounded me. On entering the building, I saw that the vast temple was supported by one immense pillar, and to this was tied a lamb all mangled and bleeding. We who were present seemed to know that this lamb had been torn and bruised on our account. All who entered the temple must come before it and confess their sins.

因为怕被人嘲笑，我想最好等到人群散去，或者等到我可以不被他们察觉地进入。但人数不减反增，我又担心来得太迟，便匆忙离家，挤过人群。因急于赶到圣殿，我既没有留意，也不在乎周围拥挤的人潮。进入建筑后，我看到那座宏大的圣殿竟由一根巨大的柱子支撑，而在这根柱子上拴着一只遍体鳞伤、鲜血淋漓的羔羊。我们在场的人似乎都知道，这只羔羊是为我们的缘故而被撕裂、受伤的。凡进入圣殿的人都必须来到它面前，承认自己的罪。

“Just before the lamb were elevated seats, upon which sat a company looking very happy. The light of heaven seemed to shine upon their faces, and they praised God and sang songs of glad thanksgiving that seemed like the music of the angels. These were they who had come before the lamb, confessed their sins, received pardon, and were now waiting in glad expectation of some joyful event.

就在羔羊前面，设有高起的座位，其上坐着一群看起来非常喜乐的人。天上的光仿佛照在他们的脸上，他们赞美上帝，唱着喜乐感恩的诗歌，听来宛如天使的乐音。这些人曾来到羔羊面前，承认自己的罪，领受了赦免，如今正怀着喜乐的期待，等候某个欢庆的时刻。

“Even after I had entered the building, a fear came over me, and a sense of shame that I must humble myself before these people. But I seemed compelled to move forward, and was slowly making my way around the pillar in order to face the lamb, when a trumpet sounded, the temple shook, shouts of triumph arose from the assembled saints, an awful brightness illuminated the building, then all was intense darkness. The happy people had all disappeared with the brightness, and I was left alone in the silent horror of night. I awoke in agony of mind and could hardly convince myself that I had been dreaming. It seemed to me that my doom was fixed, that the Spirit of the Lord had left me, never to return.” Testimonies, volume 1, 27.

即便我已进入殿宇，一阵恐惧袭上心头，又有一种羞愧，觉得我必须在这些人面前谦卑自己。但我似乎被迫继续向前，正慢慢绕过那根柱子，好面向那只羔羊，这时号角声响起，圣殿震动，聚集的圣徒发出得胜的欢呼，一道可畏的光辉照亮了殿宇，随即一切陷入深邃的黑暗。那些快乐的人随着那道光辉都消失了，只剩我独自留在夜的寂静恐惧之中。我在心灵剧痛中惊醒，几乎无法说服自己那只是在做梦。在我看来，我的厄运已经注定，主的灵已经离开了我，再也不会回来。《证言》第一卷，第27页。

The “substance,” that is within the tenth that returns is the “pillar” who supports the temple. Daniel saw the causative vision of the Lamb that was hung upon the pillar, and the Lamb was the “pillar”. When Daniel saw that great vision, he was changed into the image of the pillar, and Isaiah’s tenth, likewise have the “substance” (the pillar), within them, and that substance is to be “eaten”, by all who would enter the temple. Those who enter the temple, and eat the substance, are God’s other flock who respond to the message of the ensign that is lifted up at the Sunday law, when there is a great forsaking in the land. The “holy seed,” that is Isaiah’s substance, is the Lamb that was slain from the foundation of the world.

在那归回的十分之一之中所包含的“实质”，就是支撑圣殿的“柱子”。但以理看见了一个具有因果性的异象：有一只羔羊被挂在柱子上，而那羔羊就是那“柱子”。当但以理看见那伟大的异象时，他被改变成那柱子的形象；而以赛亚的那十分之一，同样在其中有这“实质”（即柱子）。这“实质”要被一切愿意进入圣殿的人所“吃”。进入圣殿并吃这实质的人，是上帝的另一群羊，他们在这地有大离弃的时候、当星期日法令之时，回应那所竖起的旌旗的信息。那“圣种”，也就是以赛亚所说的“实质”，就是从世界创立以来被杀的羔羊。

The tenth who return will be delivered out of the hand of the wicked, when at the Sunday law the separation of Philadelphia and Laodicea is fixed for eternity, and many are then overthrown. Those overthrown are identified as the wicked who do not understand. They will also be delivered out of the hand of the terrible, for they will not receive the mark of the beast.

归回的那十分之一将从恶人的手中被拯救出来；当主日法令临到之时，非拉铁非与老底嘉之间的分离被永远确定，那时也会有许多人跌倒。那些跌倒的人被认定为不明白的恶人。归回的那十分之一也将从强暴者的手中得解救，因为他们不会接受兽的印记。

Thus saith the Lord God; I will also make the multitude of Egypt to cease by the hand of Nebuchadrezzar king of Babylon. He and his people with him, the terrible of the nations, shall be brought to destroy the land: and they shall draw their swords against Egypt, and fill the land with the slain. And I will make the rivers dry, and sell the land into the hand of the wicked: and I will make the land waste, and all that is therein, by the hand of strangers: I the Lord have spoken it. Isaiah 30:10–12.

主耶和华如此说：我也必藉巴比伦王尼布甲尼撒的手，使埃及众人的势力止息。他和同他的人，就是列国中可畏的民，必被带来毁灭这地；他们要拔刀攻击埃及，使遍地满了被杀的人。我必使江河干涸，将这地卖在恶人的手中；我必藉外人的手使这地和其中所有的变为荒凉。这是我耶和华说的。以赛亚书30:10-12。

The “terrible of nations” is the proxy army of the king of the north. The ensign that is lifted up at the Sunday law are delivered out of the hand of the foolish, or wicked virgins, and are also delivered out of the hand of the terrible of nations. The issue that we are addressing here is that Isaiah, and Daniel, and Jeremiah, and Ezekiel, and John are all used to represent the resurrection and empowerment of the one hundred and forty-four thousand who return from the disappointment of July 18, 2020. In Daniel’s final vision, the vision given by the river Hiddekel, Daniel is made to understand both the internal and external visions of God’s prophetic Word, and he is strengthened to present that message.

“列国中的强暴者”乃是北方王的代理军队。那在星期日法之时被竖立起来的旌旗，从愚拙的、或恶的童女手中被救出来，也从列国中的强暴者手中被救出来。我们在此所论述的问题乃是：以赛亚、但以理、耶利米、以西结和约翰，都被用来代表那十四万四千人从2020年7月18日的失望中归回之后的复活与得能力。在但以理最后的异象中，就是在希底结河边所赐下的异象里，但以理被使明白神预言之道内在与外在的异象，并且他得着力量去传讲那信息。

The message of the internal and external is brought together with the prophetic definition of the head, or “fortress,” in verse ten, which identifies the Ukraine war that is currently being carried out by Putin. That key of identifying the head, has an internal and external application, and the beginning of that war marks the period when both heads become a subject of prophecy. The fortress or head as Russia identifies the second proxy war, that leads to the third proxy war, which marks the beginning of World War III, as typified by the battle of Panium in verse fifteen.

在第十节中，藉着对“头”或“堡垒”的预言性界定，内在与外在的信息被汇集为一；这一界定指明了目前由普京发动并正在进行的乌克兰战争。这个用以识别“头”的关键，具有内在和外在的双重应用；而那场战争的开始，标志着两个头都成为预言主题的时期。作为堡垒或头的俄罗斯，指明了第二场代理人战争；这场战争导向第三场代理人战争，而后者标志着第三次世界大战的开始，正如第十五节中的帕纽姆之战所预表的那样。

Verse sixteen is the Sunday law, and therefore from 2014, when the Ukrainian war commenced, as represented in verses eleven and twelve, until the Sunday law the final work involved with the sealing of God’s people is accomplished. Gabriel’s interpretation in Daniel chapter eleven, represents the message that sanctifies, or seals God’s people. To miss that fact is to miss everything. The prophecy that is unsealed, which in the book of Revelation is called the Revelation of Jesus Christ, and which the book of Revelation identifies as being unsealed just before the close of probation, is a specific passage from the book of Daniel.

第十六节是星期日法令，因此，从2014年乌克兰战争开始（如第十一、十二节所预表）直到星期日法令，与上帝子民封印有关的最后工作便得以完成。但以理书第十一章中加百列的解释，代表的是使上帝子民成圣（即受封印）的信息。若错过这一事实，就等于错过一切。那个被开启的预言，在启示录中被称为“耶稣基督的启示”，而且启示录指出它是在恩典期结束前不久被开启的，它是一段出自但以理书的特定经文。

And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.

他又对我说：「不可封了这书上的预言，因为日期近了。不义的，叫他仍旧不义；污秽的，叫他仍旧污秽；为义的，叫他仍旧为义；圣洁的，叫他仍旧圣洁。」启示录 22:10, 11.

In the last days, there is a specific time when the final prophecy is unsealed, for the verse says “the time is at hand.” That very expression located in the final chapter of Revelation is found also in the first chapter.

在末后的日子里，有一个特定的时候，最终的预言将被揭开，因为经文说：“时候近了。” 这一明确的表述不仅见于《启示录》的最后一章，也出现在第一章。

The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.

耶稣基督的启示，就是神赐给他，叫他将必要快成的事指示他的众仆人；他就差遣使者，晓谕他的仆人约翰。约翰便将神的道和耶稣基督的见证，凡自己所看见的，都证明出来。念这书上预言的和那些听见又遵守其中所记载的，都是有福的，因为日期近了。启示录 1:1–3

Two hundred and twenty, and therefore twenty-two, are symbols of the combination of Divinity with humanity, and the final work of the third angel, which is the sealing of the one hundred and forty-four thousand, is accomplished within the prophetic context of the parable of the ten virgins. The wise virgins of the last days suffered their first disappointment on July 18, 2020, and they were scattered as dead bones in the street of Revelation chapter eleven, until July of 2023, twenty-two years after the sealing process began in 2001. The “time was then at hand,” and the Lord then raised up a “voice in the wilderness” who had received the message from Gabriel, who had received it from Christ, who had received it from the Father.

二百二十，因此也是二十二，乃是神性与人性的结合之象征；而第三位天使最后的工作，就是十四万四千人的印记，乃是在十个童女比喻的预言背景之内完成的。末后的聪明童女于2020年7月18日遭受了她们第一次的失望；此后，直到2023年7月——即自2001年印记过程开始以来二十二年之后——她们一直如同死骨，分散在《启示录》第十一章的街上。那时“时候近了”，于是主兴起了一位“旷野中的声音”；这声音从加百列领受了信息，加百列从基督领受，基督又从父领受。

The voice then began to send the message to the churches, and it has been sent in the electronic fashion where it can be read and or heard, currently in over sixty languages. The portion of prophecy that was unsealed, that is that message is found in the book of Daniel.

随后，那声音开始向各教会传递这则信息，并以电子形式发布，供人阅读或收听，目前已有六十多种语言版本。被解封的那部分预言，也就是这则信息，载于《但以理书》。

“The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.

被封住的书并不是《启示录》，而是《但以理书》中与末后日子有关的那部分预言。天使吩咐说：“但以理啊，你要隐藏这话，封闭这书，直到末时。”——但以理书12:4。《使徒行传》，585。

The “portion of the prophecy of Daniel relating to the last days,” is verse forty. It is not simply verse forty, it is the portion of verse forty that is represented after the time of the end in 1989, and before the Sunday law of verse forty-one. The history of verse forty that has no mention within the verse itself is the portion of prophecy relating to the last days that was sealed up, and that since July, 2023 has been being unsealed for those who choose to see and hear.

“与末后的日子有关的《但以理书》预言的那一部分”，就是第四十节。它并非仅指第四十节整体，而是该节中所描绘的、发生在1989年的“末了的时候”之后、并在第四十一节的“星期日法令”之前的那一段。与第四十节相应、但在经文本身未被提及的那段历史，就是与末后的日子有关而被封住的那部分预言，并且自2023年7月以来，正在为那些选择去看见并聆听的人被开启。

Verse forty records nothing of the history that follows the collapse of the Soviet Union in 1989, until the Sunday law of verse forty-one, but it does provide the prophetic platform that other lines of prophecy are to be placed upon. Those who are unwilling to see and hear that the methodology of line upon line is the latter rain methodology do not have the ability to see the hidden history of verse forty, and that is the history that is the Revelation of Jesus Christ, which Gabriel came to interpret for John and Daniel.

第四十节对1989年苏联解体之后直到第四十一节的星期日法令之间的历史没有任何记载，但它确实提供了一个预言性的基础，其他预言的脉络都要置于其上。那些不愿意看见也不愿意听到“经上加经、律上加律”乃是晚雨方法论这一事实的人，便无力看见第四十节所隐藏的历史；而那段历史就是耶稣基督的启示，是加百列来为约翰和但以理解释的。

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。

“At Berea Paul again commenced his work by going into the synagogue of the Jews to preach the gospel of Christ. He says of them, ‘These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the Scriptures daily, whether those things were so. Therefore many of them believed; also of honorable women which were Greeks, and of men, not a few.’

在庇哩亚，保罗再次开始他的工作，进入犹太人的会堂宣讲基督的福音。他论到他们说：“这里的人比帖撒罗尼迦的人更高尚，因为他们心里十分乐意地领受这道，并且天天查考圣经，要看这些事是否如此。所以他们中间有许多人信了；还有不少尊贵的希腊妇女，男人也不在少数。”

“In the presentation of the truth, those who honestly desire to be right will be awakened to a diligent searching of the Scriptures. This will produce results similar to those that attended the labors of the apostles in Berea. But those who preach the truth in these days meet many who are the opposite of the Bereans. They cannot controvert the doctrine presented to them, yet they manifest the utmost reluctance to investigate the evidence offered in its favor, and assume that even if it is the truth it is a matter of little consequence whether or not they accept it as such. They think that their old faith and customs are good enough for them. But the Lord, who sent out his ambassadors with a message to the world, will hold the people responsible for the manner in which they treat the words of his servants. God will judge all according to the light which has been presented to them, whether it is plain to them or not. It is their duty to investigate as did the Bereans. The Lord says through the prophet Hosea: ‘My people are destroyed for lack of knowledge; because thou hast rejected knowledge, I will also reject thee.’

在传讲真理时，凡真诚渴望走在正道上的人，都会被唤醒，殷勤查考圣经。这将产生与使徒在庇哩亚传道时所伴随的果效相似的结果。然而，如今传讲真理的人却遇到许多与庇哩亚人相反的人。他们无法反驳摆在他们面前的教义，却表现出极不愿意去查考支持它的证据，并且认为即便它是真理，自己是否接受也无关紧要。他们以为自己旧有的信仰和习俗对他们来说已经足够了。但那位差遣他的使者带着信息往普天下去的主，必让人们为他们对待他仆人话语的方式负责。神将按着临到他们的亮光审判众人，无论他们是否看得明白。他们有责任像庇哩亚人那样查考。主借先知何西阿说：“我的民因无知识而灭亡；你弃掉知识，我也必弃掉你。”

“The minds of the Bereans were not narrowed by prejudice, and they were willing to investigate and receive the truths preached by the apostles. If the people of our time would follow the example of the noble Bereans, in searching the Scriptures daily, and in comparing the messages brought to them with what is there recorded, there would be thousands loyal to God’s law where there is one today. But many who profess to love God have no desire to change from error to truth, and they cling to the pleasing fables of the last days. Error blinds the mind and leads from God; but truth gives light to the mind, and life to the soul.” Sketches from the Life of Paul, 87, 88.

庇哩亚人的心思不为成见所局限，他们乐于查考，并接受使徒所传的真理。若是我们这个时代的人效法这高贵的庇哩亚人的榜样，天天查考圣经，并把传给他们的信息与经上所记的相比较，那么，今日只有一人忠于上帝律法之处，届时将会有成千上万的人忠于上帝的律法。然而，许多自称爱上帝的人并不愿意从错误转向真理，反而紧抓住末后的动听寓言。错误使心智蒙蔽，使人远离上帝；但真理照亮心智，赐给灵魂生命。 《保罗生平素描》，87、88。