The books of Daniel and Revelation are the same book, in the same sense that the Bible is one book, consisting of the Old Testament and the New Testament.
《但以理书》和《启示录》在同样的意义上是同一本书，正如圣经虽由旧约和新约组成，却仍是一部书。
“The history of the life, death, and resurrection of Jesus, as that of the Son of God, cannot be fully demonstrated without the evidence contained in the Old Testament. Christ is revealed in the Old Testament as clearly as in the New. The one testifies of a Saviour to come, while the other testifies of a Saviour that has come in the manner predicted by the prophets. In order to appreciate the plan of redemption, the Scripture of the Old Testament must be thoroughly understood. It is the glorified light from the prophetic past that brings out the life of Christ and the teachings of the New Testament with clearness and beauty. The miracles of Jesus are a proof of his divinity; but the strongest proofs that he is the world’s Redeemer are found in the prophecies of the Old Testament compared with the history of the New. Jesus said to the Jews ‘Search the Scriptures; for in them ye think ye have eternal life, and they are they which testify of me.’ At that time there was no other scripture in existence save that of the Old Testament; so the injunction of the Saviour is plain.” Spirit of Prophecy, volume 3, 211.
耶稣作为上帝之子的生、死与复活的历史，若没有旧约中所包含的证据，就无法完全证明。基督在旧约中的启示与在新约中一样清楚。前者见证将要来的救主，后者则见证那位照先知所预言的方式已经来到的救主。要领会救赎的计划，就必须透彻理解旧约的经文。正是那从预言的往昔所发出的荣耀之光，使基督的生平和新约的教训显得清楚而美丽。耶稣的神迹是他神性的证明；然而，他是世界的救赎主的最有力证据，则在于把旧约的预言与新约的历史相对照。耶稣对犹太人说：“你们查考圣经，因为你们以为内中有永生；给我作见证的就是这经。”那时除了旧约的经文外，并无其他经卷，所以救主的吩咐十分明白。《预言之灵》，第3卷，211。
The strongest evidence of who and what Christ is, is when the prophecies of the Old Testament are compared with the fulfillment of those prophecies in the history of the New Testament. So too, with the relationship of the books of Daniel and Revelation.
关于基督是谁以及祂的本质，最有力的证据，是将旧约中的预言与这些预言在新约历史中的应验加以比较时所显明出来的。同样的情形也见于《但以理书》和《启示录》之间的关系。
“In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation.” Acts of the Apostles, 585.
“在《启示录》中，圣经所有的书卷汇合并告终。这里是对《但以理书》的补充。一本是预言；另一本是启示。” 《使徒行传》，585。
The word “complement” means to bring to perfection. The fulfillment of the prophecies of the Old Testament were “the strongest” “proof” of Christ’s “divinity.” The strongest evidence of the divinity of the prophecies in the book of Daniel, are the fulfillment of those prophecies as represented in the book of Revelation. The prophecies in Daniel are continued in the book of Revelation, and they are brought to perfection in the last days, when the Revelation of Jesus Christ is unsealed.
“complement”一词的意思是使之臻于完美。旧约预言的应验是证明基督神性的最有力证据。证明《但以理书》中预言之神性的最强有力证据，是这些预言在《启示录》中所呈现的应验。《但以理书》的预言在《启示录》中得以延续，并且在末后的日子，当耶稣基督的启示被揭开时，得以臻于完美。
“Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.
“《启示录》是一本封着的书，却也是一本开启的书。它记载了将在这地球历史末期发生的奇妙事件。本书的教训确切明晰，并非神秘莫测、晦涩难解。其所承续的预言脉络与《但以理书》相同。上帝对某些预言曾加以重复，以此表明当予以重视。主并不重复那些无关宏旨之事。” Manuscript Releases, volume 9, 8.
In the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it. Daniel 1:1.
犹大王约雅敬在位第三年，巴比伦王尼布甲尼撒来到耶路撒冷，将城围困。但以理书 1:1。
The first verse of the book of Daniel has a wealth of prophetic information when rightly considered. We will begin our consideration with Jehoiakim.
若能正确地加以考察，《但以理书》第一节蕴含丰富的预言信息。我们将从约雅敬开始考察。
Jehoiakim was the first of the last three kings of Judah. As such, he represents the first angel’s message. His son Jehoiachin, who was also known as Jeconiah or Coniah, represented the second angel’s message. Jehoiachin was followed by Zedekiah, the last of the three final kings of Judah. Zedekiah represents the third angel’s message. There are several prophetic witnesses that uphold that Jehoiakim is a symbol of the first angel’s message. It is important to understand these proofs, for it identifies that the first verse of chapter one of Daniel is identifying the first angel’s message, and that fact is an anchor that allows the first chapter to be understood as the first angel’s message of Revelation fourteen. We will begin in second Chronicles.
约雅敬是犹大国最后三位君王中的第一位。因此，他代表第一位天使的信息。他的儿子约雅斤，也称耶哥尼雅或哥尼雅，代表第二位天使的信息。约雅斤之后是西底家，他是犹大最后三位君王中的最后一位。西底家代表第三位天使的信息。有若干预言性的见证佐证约雅敬是第一位天使的信息的象征。理解这些证据很重要，因为这表明但以理书第一章第一节是在指认第一位天使的信息，而这一事实是一个锚点，使第一章可以被理解为启示录第十四章中第一位天使的信息。我们将从历代志下开始。
And them that had escaped from the sword carried he away to Babylon; where they were servants to him and his sons until the reign of the kingdom of Persia: To fulfil the word of the Lord by the mouth of Jeremiah, until the land had enjoyed her sabbaths: for as long as she lay desolate she kept sabbath, to fulfil threescore and ten years. 2 Chronicles 36:20, 21.
他把那些逃过刀剑的人都掳到巴比伦；他们在那里作他和他儿子的仆人，直到波斯王国执政。为要应验耶和华借着耶利米的口所说的话：直到那地享受了安息；她荒凉的时候都守安息，直满七十年。历代志下 36:20, 21。
The captivity in Babylon for seventy years was so the land could enjoy the sabbaths that had not been fulfilled in agreement with Leviticus twenty-five. Seventy years of sabbaths amounts to four hundred and ninety years, that ancient Israel had disregarded the direction of Leviticus twenty-five. Four hundred and ninety years of rebellion preceded seventy years of captivity. At the ending of the four hundred and ninety years, three kings would be placed into subjection by Nebuchadnezzar.
在巴比伦被掳七十年，是为了让那地享受按照利未记二十五章所规定却未被遵守的安息年。七十个安息年相当于四百九十年，古代以色列在这四百九十年里无视了利未记二十五章的指示。四百九十年的悖逆先于七十年的被掳。到这四百九十年结束时，将有三位君王被尼布甲尼撒置于臣服之下。
At the end of the seventy years of captivity, the Lord raised up Cyrus, who was the first of the three kings that would decree that Israel could return and rebuild Jerusalem. Artaxerxes was the third of those three kings and he made the third decree in 457 BC. The third decree began the twenty-three hundred years of Daniel chapter eight, and verse fourteen. In 1798, the first end of the indignation ended, the book of Daniel was unsealed and the first of the three angels arrived. The third angel arrived on October 22, 1844.
在七十年被掳结束之时，主兴起了古列，他是三位将颁布以色列人可以回归并重建耶路撒冷之诏令的君王中的第一位。亚达薛西是这三位君王中的第三位，他在公元前457年颁布了第三道诏令。第三道诏令开启了《但以理书》八章十四节所指的二千三百年。到1798年，第一次的忿怒期结束，《但以理书》的封印被解开，三位天使中的第一位来到。第三位天使于1844年10月22日来到。
The three last kings of Judah were all confronted by Nebuchadnezzar, and at Jehoiakim’s captivity, the seventy years began. It continued until Babylon was destroyed, and the general (Cyrus) that had destroyed Babylon, and who shortly thereafter became the king, passed the first of three decrees. The third decree began the prophecy of the evenings and mornings that ended with the arrival of the third of three angels. Christ always identifies the end with the beginning.
犹大最后三位王都与尼布甲尼撒对峙；在约雅敬被掳之时，七十年便开始了。它一直持续到巴比伦被毁；攻灭巴比伦的将军（古列）不久即位为王，颁布了三道诏令中的第一道。第三道诏令开启了早晚的预言，这一预言以三位天使中的第三位的到来而结束。基督总是把末后与起初相联系。
The beginning of the seventy years took place with Nebuchadnezzar’s first attack against Jerusalem. The ending of the seventy years was marked by the destruction of Babylon. The final and complete destruction of Jerusalem was brought upon the third of three kings who had all been attacked by Nebuchadnezzar. The destruction of Jerusalem was progressive. The last three kings represent one prophetic symbol, in the sense that they all had been attacked by Nebuchadnezzar. They typified the three decrees that were all one symbol, as were the three angels at the end of the twenty-three hundred days.
这七十年的开始始于尼布甲尼撒对耶路撒冷的首次进攻。七十年的结束以巴比伦的毁灭为标志。耶路撒冷最终且完全的毁灭临到那三位都曾被尼布甲尼撒攻击的王中的第三位。耶路撒冷的毁灭是渐进的。最后三位王在预言上构成一个象征，因为他们都曾遭到尼布甲尼撒的攻击。他们预表了三道谕旨，这三道谕旨同为一个象征，正如二千三百日结束时的三位天使一样。
“In the seventh chapter of Ezra the decree is found. Verses 12-26. In its completest form it was issued by Artaxerxes, king of Persia, 457 BC. But in Ezra 6:14 the house of the Lord at Jerusalem is said to have been built ‘according to the commandment [‘decree,’ margin] of Cyrus, and Darius, and Artaxerxes king of Persia.’ These three kings, in originating, reaffirming, and completing the decree, brought it to the perfection required by the prophecy to mark the beginning of the 2300 years. Taking 457 BC, the time when the decree was completed, as the date of the commandment, every specification of the prophecy concerning the seventy weeks was seen to have been fulfilled.” The Great Controversy, 326.
“在《以斯拉记》第七章中载有这道谕旨，即第12至26节。其最完备的形式乃由波斯王亚达薛西于公元前457年颁布。但在《以斯拉记》6:14中，说到耶路撒冷耶和华的殿是“遵着波斯王古列、大流士和亚达薛西的命令〔旁注作‘谕旨’〕”建造的。这三位王在制定、重申并完成这道谕旨的过程中，使之达到预言所要求的完备程度，以标明2300年的起点。若以公元前457年——即这道谕旨完成之时——作为这命令的日期，就可以看出，关于七十个七的预言中每一项细节都已应验。”《善恶之争》，326页。
Sister White identifies that the three decrees were necessary for the perfection of the prophecy. She defines their relation to each other, and in so doing, identifies the grammatical characteristics of the Hebrew word “truth.” She says the first decree originated, the second decree reaffirmed, and the third decree completed “every specification of the prophecy concerning the seventy weeks.” The Hebrew word “truth” is created by the combination of the first, thirteenth and last letters of the Hebrew alphabet. The first decree originated, the second reaffirmed and the last decree completed the prophecy. The three decrees contain the signature of Alpha and Omega, and they were fulfilled at the end of the seventy-year prophecy of the captivity in Babylon, even though the third decree arrived well after the seventy years ended. The three decrees were progressive, and though they were three decrees, they were still one prophetic symbol.
怀特姐妹指出，为使这预言得以完备，三道谕旨都是必不可少的。她界定了它们彼此之间的关系，并借此指出了希伯来文“真理”一词的语法特征。她说，第一道谕旨发端，第二道谕旨重申，第三道谕旨完成了“关于七十周的预言的每一项规定”。希伯来文“真理”一词是由希伯来字母表的第一个、第十三个和最后一个字母组合而成。第一道谕旨发端，第二道谕旨重申，最后一道谕旨完成了预言。三道谕旨带有阿尔法和俄梅伽的署名，并且它们在巴比伦被掳七十年预言结束时应验，尽管第三道谕旨是在那七十年结束很久之后才到来。这三道谕旨是渐进的，尽管它们是三道谕旨，仍是一个预言性的象征。
The first angel arrived in 1798, the second angel arrived in the spring of 1844, and the third angel arrived on October 22, 1844. Those three angels are one prophetic symbol, representing the everlasting gospel of Revelation chapter fourteen.
第一位天使于1798年到来，第二位天使于1844年春季到来，第三位天使于1844年10月22日到来。这三位天使是一个预言性的象征，代表《启示录》第十四章的永远的福音。
“The first and second messages were given in 1843 and 1844, and we are now under the proclamation of the third; but all three of the messages are still to be proclaimed. It is just as essential now as ever before that they shall be repeated to those who are seeking for the truth. By pen and voice we are to sound the proclamation, showing their order, and the application of the prophecies that bring us to the third angel’s message. There cannot be a third without the first and second. These messages we are to give to the world in publications, in discourses, showing in the line of prophetic history the things that have been and the things that will be.” Selected Messages, book 2, 104, 105.
“第一和第二道信息分别在1843年和1844年发出，如今我们正处在第三道信息的宣告之下；但这三道信息仍都需要被宣扬。如今将这些信息重复传给寻求真理的人，其重要性与以往一样。我们要以笔和口发出这宣告，指明它们的次序，并说明那些把我们引到第三位天使信息的预言之应用。没有第一和第二，就不可能有第三。我们要通过出版物、讲道把这些信息传给世界，在预言历史的脉络中指出已经发生的事和将要发生的事。”《精选信息》第二册，104，105。
The last three kings of Judah were one symbol, for they were all brought into various degrees of subjection by the king of Babylon. The last three kings of Judah, the three decrees and the three angels, though distinctly three are also represented as one prophetic symbol.
犹大最后三位君王构成了一个象征，因为他们都被巴比伦王置于不同程度的臣服之下。犹大最后三位君王、三道诏令和三位天使，这三者虽然分明是三个，却也被视为一个预言性的象征。
The last three kings are part of the prophetic setting of the beginning of the prophecy of seventy years of captivity, and as such they become part of the beginning that illustrates the end of the seventy years of captivity. The captivity began with the progressive subjection of three kings, ending with the destruction of the kingdom and its capital city. The end of the prophecy marks the destruction of the nation and capital of Babylon, which marks the arrival of the three progressive decrees. The beginning of the twenty-three-hundred-year prophecy is marked by three progressive decrees, and it illustrates the ending of the twenty-three hundred year prophecy, which consists of three progressive messages.
最后三位君王属于七十年被掳预言开端的预言背景，因此他们也成为阐明七十年被掳结局之开端的一部分。被掳以三位君王的逐次臣服为起点，最终以王国及其首都的毁灭告终。预言的结束以巴比伦国家及其首都的毁灭为标志，而这又标志着三道相继颁布的诏令的到来。二千三百年预言的开端以三道相继颁布的诏令为标志，并借此说明二千三百年预言的终结，而其终结由三条逐步推进的信息所构成。
The three angels, and their respective three messages, had been typified by three kings and their three progressive decrees. The three kings that proclaimed their respective three decrees had been typified by three progressive kings, who had each presented their messages of rebellion against Nebuchadnezzar. Three messages of rebellion, typified three decrees, that in turn typified three messages. One begins the prophecy of seventy years, that in turn ends with the beginning of the twenty-three-hundred-year prophecy, that ends at the arrival of the third angel in 1844. The seventy years that the land was to enjoy its Sabbath cannot be separated from October 22, 1844.
三位天使及其相应的三条信息，被三位王和他们三道递进的诏令所预表。发布各自三道诏令的那三位王，又被三位逐次兴起的王所预表；后者各自宣告了反对尼布甲尼撒的叛逆信息。三条叛逆的信息预表了三道诏令，而这三道诏令又预表了三条信息。其中之一开启了七十年的预言，并在二千三百年预言开始之时告终，而二千三百年的预言则在1844年第三位天使到来时结束。那地要享受安息的七十年，与1844年10月22日不可分割。
Jehoiakim represents Cyrus’ first decree and also the first angel’s message of Revelation chapter fourteen. Beyond this, the three witnesses of the last three Judean kings, the three decrees and the three angel’s messages, provide precise information of the symbol of Jehoiakim, for the prophetic history of the three angels has been very carefully marked by inspiration. All three messages have a historical arrival and thereafter a historical empowerment.
约雅敬代表古列的第一道诏令，也代表《启示录》第十四章中第一位天使的信息。除此之外，作为三重见证——犹大末后三位王、三道诏令以及三位天使的信息——为约雅敬这一象征提供了确切的信息，因为三位天使的预言历史已由启示极为仔细地标示出来。这三条信息都有一次历史性的临到，随后又有一次历史性的权能的加强。
The first angel arrived in 1798, and was empowered on August 11, 1840, with the confirmation of the day for a year principle.
第一位天使于1798年到来，并在1840年8月11日随着“一日顶一年”原则的证实而被赋予权能。
“In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. two years before, Josiah Litch, one of the leading ministers preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown . . . on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’
“1840年，又一次引人注目的预言应验激起了广泛的关注。两年前，约西亚·里奇，这位宣讲第二次降临的主要牧师之一，发表了对《启示录》第九章的释义，预言奥斯曼帝国的覆亡。按照他的推算，这股势力将于……1840年8月11日被推翻；届时，可望见到在君士坦丁堡的奥斯曼权势被打破。而我相信，事实将证明确是如此。”
“At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.
“就在所指明的确切时候，土耳其通过其大使接受了欧洲列强的联合保护，从而使自己置于基督教国家的管辖之下。这一事件正好应验了预言。此事一经传开，许多人遂确信米勒及其同工所采用的预言解释原则是正确的，复临运动因此获得了奇妙的推动。有学问且有地位的人与米勒联合，同心宣讲并出版他的见解；从1840年至1844年，这一工作迅速扩展。”《善恶之争》，334、335页。
The first angel arrived announcing the opening of the judgment in 1798, but the message was premised on the validity of William Miller’s identification that a day in Bible prophecy represents a year. That principle was confirmed “on the 11th of August, 1840,” and the first message was empowered. With the failure of the prediction of Christ’s return in the biblical year of 1843, which extended into the year 1844, the second angel of Revelation chapter fourteen arrived. With the failure of the prediction in the spring of 1844, the Protestant churches rejected Miller’s rule of a day for a year, and became the daughters of Babylon. That message was thereafter empowered in the summer of 1844, when it was joined by the message of the Midnight Cry. With the fulfillment of the message of the Midnight Cry on October 22, 1844, the third angel arrived with his message.
第一位天使于1798年来到，宣告审判的开启；但这道信息是以威廉·米勒对圣经预言中“一日顶一年”的认定之有效性为前提。这一原则在“1840年8月11日”得到证实，第一条信息因此得到加强。随着对基督将在圣经年的1843年（延续至1844年）再临的预言落空，《启示录》第十四章的第二位天使到来了。1844年春天的预言再次失败后，新教各教会拒绝了米勒的“一日顶一年”原则，并成为巴比伦的女儿。此后，在1844年夏天，当它与“午夜呼声”的信息联合时，那道信息得到了加强。随着1844年10月22日“午夜呼声”信息的应验，第三位天使携其信息到来。
Due to the disobedience of Laodicean Adventism in 1863, God’s people were assigned to repeat the history of ancient Israel’s wandering in the wilderness. The empowerment of the third message would wait until September 11, 2001. Each of the three messages arrive in history and are thereafter empowered.
由于1863年老底嘉复临主义的不顺从，上帝的子民被指定要重演古代以色列人在旷野漂流的历史。第三道信息得着能力要等到2001年9月11日。这三道信息各自进入历史，并随后得着能力。
Jehoiakim and Cyrus represent the empowerment of the first angel, not its arrival. Though Jehoiakim was the first of the last three kings of Judah, and though he represents the first angel’s message, the prophetic characteristics that he, and also Cyrus, demonstrate that they are both symbols of the empowerment of the first angel, and not symbols of the arrival of the first angel. The arrival of the first message in the history of Jehoiakim was Manasseh, the first of the last seven kings of Judah.
约雅敬和古列代表第一位天使的赋权，而不是其到来。尽管约雅敬是犹大最后三位君王中的第一位，也尽管他代表第一位天使的信息，但他以及古列所显明的预言性特征表明，他们都象征第一位天使的赋权，而不是第一位天使到来的象征。约雅敬这段历史中，第一条信息的到来是玛拿西——犹大最后七位君王中的第一位。
Seven kings preceded the complete and final destruction of Jerusalem. Those seven kings represent a progressive history, as was the history they typified from 1798 to 1844. The first angel arrived in 1798, and the third arrived on October 22, 1844. The history of 1798 to 1844, is the history of the first and second angels. The history of the third angel began in 1844. When Sister White identifies the symbolism of the seven thunders of Revelation chapter ten, she says the seven thunders represent the history of the first and second angels, but not the third angel.
在耶路撒冷被完全且最终毁灭之前，有七位君王。这七位君王象征一个渐进的历史，正如他们所预表的1798年至1844年的历史那样。第一位天使在1798年来到，第三位天使在1844年10月22日来到。1798年至1844年的历史，就是第一位和第二位天使的历史。第三位天使的历史始于1844年。当怀特姐妹指出《启示录》第十章中七雷的象征意义时，她说七雷代表第一位和第二位天使的历史，但不包括第三位天使。
“The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
“赐给约翰、借着七雷所表达的特别亮光，是对将在第一位和第二位天使信息之下发生的事件的描绘。”《基督复临安息日会圣经注释》，第7卷，第971页。
The history of the seven thunders of Revelation chapter ten, emphasize the history of the empowerment of the first angel on August 11, 1840 through to the great disappointment on October 22, 1844, but it none-the-less, includes the entire history of the first and second angels. The general application of the seven thunders is that it represents 1798 through to October 22, 1844. The history of the arrival of the first angel from 1798 to the great disappointment is the history of the first and second angels, and it is prophetically represented as seven thunders. The seven thunders were also typified by the last seven kings of Judah. The last three of those kings were not only identifying sequential kings, but together they are one symbol made up of a first, middle and last.
启示录第十章的七雷历史，强调的是从1840年8月11日第一位天使得以加力，直到1844年10月22日大失望的这段历史，但它同时也包含第一位和第二位天使的全部历史。七雷的一般应用是，它代表从1798年直到1844年10月22日。1798年至大失望期间第一位天使到来的历史，就是第一位和第二位天使的历史，并在预言上被象征为七雷。七雷也由犹大末后的七位君王所预表。其中最后三位君王不仅仅是在时间次序上相继的君王，他们合在一起也是一个由首、中、末组成的符号。
In the history of the three angels, the first message was empowered on August 11, 1840, and both Jehoiakim and Cyrus typified that event.
在三位天使的历史中，第一位天使的信息于1840年8月11日得到了加强，约雅敬和古列都预表了那一事件。
We will continue to identify these most important truths in the next article.
我们将在下一篇文章中继续辨识这些最重要的真理。
“Strict integrity should be cherished by every student. Every mind should turn with reverent attention to the revealed word of God. Light and grace will be given to those who thus obey God. They will behold wondrous things out of his law. Great truths that have lain unheeded and unseen since the day of Pentecost, are to shine from God’s word in their native purity. To those who truly love God the Holy Spirit will reveal truths that have faded from the mind, and will also reveal truths that are entirely new. Those who eat the flesh and drink the blood of the Son of God will bring from the books of Daniel and Revelation truth that is inspired by the Holy Spirit. They will start into action forces that cannot be repressed. The lips of children will be opened to proclaim the mysteries that have been hidden from the minds of men. The Lord has chosen the foolish things of this world to confound the wise, and the weak things of the world to confound the mighty.
坚定的正直应当被每一位学生珍视。每个人的心思都应以恭敬专注的态度转向上帝所启示的话语。这样顺从上帝的人必蒙赐光照与恩典。他们将从他的律法中看见奇妙之事。自五旬节之日以来一直被忽略而不见的大真理，将以其本来的纯净，从上帝的话语中光照出来。对那些真爱上帝的人，圣灵要启示那些已从人心中淡忘的真理，也要启示全新的真理。吃上帝儿子的肉、喝他的血的人，将从《但以理书》和《启示录》中带出由圣灵所默示的真理。他们将使不可遏制的力量行动起来。孩童的口要被开启，宣扬那些长期向人心隐藏的奥秘。主拣选了世上愚拙的事物，使智慧人羞愧；又拣选了世上软弱的，使强者羞愧。
“The Bible should not be brought into our schools to be sandwiched in between infidelity. The Bible must be made the groundwork and subject-matter of education. It is true that we know much more of the word of the living God than we knew in the past, but there is still much more to be learned. It should be used as the word of the living God, and esteemed as first, and last, and best in everything. Then will be seen true spiritual growth. The students will develop healthy religious characters, because they eat the flesh and drink the blood of the Son of God. But unless watched and nurtured, the health of the soul decays. Keep in the channel of light. Study the Bible. Those who serve God faithfully will be blessed. He who permits no faithful work to go unrewarded will crown every act of loyalty and integrity with special tokens of his love and approbation.” Review and Herald, August 17, 1897.
不应把圣经带进我们的学校，使它被夹在不信的学说之间。圣经必须成为教育的根基和主题。诚然，我们如今对永生上帝之道的认识远胜以往，但仍有许多需要学习。它应当被当作永生上帝的话来使用，并在一切事上被看为首要、最终、也是最好的。那时，真正的属灵长进就会显明出来。学生们会发展健全的宗教品格，因为他们吃神儿子的肉，喝他的血。但若不加以看顾与培育，灵魂的健康便会衰败。要留在光明的道路上。研读圣经。忠心事奉上帝的人必蒙赐福。那位不让任何忠心的工作得不到赏报的主，必以他爱与嘉许的特殊记号，为每一个忠诚正直的行为加冠。 《Review and Herald》，1897年8月17日。