The theme in verses eleven and twelve is the rise and fall of the king of the south, as is the final rise and fall of the United States represented in the final president in verse two, as is the final earthly representative of the dragon power; the United Nation’s final rise and fall represented in verses three and four. Verses five through nine represent the history of the papal power from 538 unto 1798. 538 marks the empowerment of the papal power, 1798 marks the deadly wound of the papacy, and therefore verses five through nine represent the final rise and fall of the beast. Verse ten marks 1989 as the fall of the king of the south as represented in the former Soviet Union.
第十一和第十二节的主题是南方王的兴衰；同样，第二节中由最后一任总统所代表的美国的最终兴衰；同样，作为龙的权势在地上的最终代表——联合国——其最终的兴衰在第三和第四节中得到呈现。第五至第九节代表从538年至1798年的教皇权势历史。538年标志着教皇权势被赋予权柄，1798年标志着教皇体制所受的致命伤，因此第五至第九节代表那兽最终的兴衰。第十节将1989年标记为南方王的败亡，其代表为前苏联。
“Every nation that has come upon the stage of action has been permitted to occupy its place on the earth, that it might be seen whether it would fulfill the purpose of ‘the Watcher and the Holy One.’ Prophecy has traced the rise and fall of the world’s great empires—Babylon, Medo-Persia, Greece, and Rome. With each of these, as with nations of less power, history repeated itself. Each had its period of test, each failed, its glory faded, its power departed, and its place was occupied by another. . . .
凡登上历史舞台的国家，都被允许在地上占有其地位，为要看它是否会成就“守望者与圣者”的旨意。预言已勾勒出世界伟大帝国的兴衰——巴比伦、玛代—波斯、希腊和罗马。对于这些帝国，就像对那些力量较弱的国家一样，历史不断重演。它们各有受考验的时期，也都失败了；荣光消逝，权势离去，其位置被别的国家所取代。……
“From the rise and fall of nations as made plain in the pages of Holy Writ, they need to learn how worthless is mere outward and worldly glory. Babylon, with all its power and its magnificence, the like of which our world has never since beheld,—power and magnificence which to the people of that day seemed so stable and enduring,—how completely has it passed away! As ‘the flower of the grass’ it has perished. So perishes all that has not God for its foundation. Only that which is bound up with His purpose and expresses His character can endure. His principles are the only steadfast things our world knows.” Education, 177, 184.
从圣经篇页中清楚展现的列国兴衰，人们需要学到，单单外在与属世的荣耀是多么毫无价值。巴比伦，带着它一切的权势与辉煌——我们这个世界此后从未再见其匹敌；在当时的人们看来似乎如此稳固而长存的权势与辉煌——竟是如此彻底地消逝了！它像“草上的花”一样凋谢了。凡不以上帝为根基的一切，都是这样归于败亡。唯有与祂的旨意相连并彰显祂品格的，才能长存。祂的原则是我们这个世界所知唯一坚定不移的事物。《教育》，177、184。
Verses eleven and twelve identify the final rise and fall of the king of the south, as represented by Russia. Verses thirteen through fifteen identify the final rise and fall of the United States. The entire prophetic narrative of chapter eleven is built upon the structure of the rise and fall of kingdoms. The student of prophecy must consider this fact if he is to have any possibility of rightly dividing the prophetic message of chapter eleven.
第十一节和第十二节指出了以俄罗斯为代表的南方王最终的兴起与衰落。第十三至第十五节指出了美国最终的兴起与衰落。第十一章的整个预言叙事是建立在列国兴衰的结构之上。研究预言的人若要有可能正确地分解第十一章的预言信息，就必须考虑这一事实。
The foundational perspective of Daniel chapter eleven is that it consists of repeated illustrations of the rise and fall of kingdoms. When Sister White stated, “So perished the Medo-Persian kingdom, and the kingdoms of Grecia and Rome,” she is identifying “Grecia” as the dragon, “Rome” as the beast and “Medo-Persia” as the false prophet. She is identifying the final rise and fall of the final earthly kingdom which consists of the dragon, the beast and the false prophet who begin their rise at the Sunday law and lead the world to Armageddon in fulfillment of Revelation 16:12–21. She is directing God’s people to “the rise and fall of nations as made plain in the pages of Holy Writ” as the perspective to employ in order “to learn how worthless is mere outward and worldly glory.”
但以理书第十一章的根本视角是：它由列国兴亡的反复例证组成。当怀特姐妹说：“玛代-波斯的国，以及希腊和罗马的诸国就这样灭亡了”时，她是在把“希腊”认定为龙，把“罗马”认定为兽，把“玛代-波斯”认定为假先知。她是在指认那由龙、兽和假先知组成的末后地上国度的最终兴起与衰落；他们在星期日法令时开始崛起，并把世界引向哈米吉多顿，以应验启示录16:12–21。她正引导上帝的子民，把“圣经篇页上所清楚显明的列国兴衰”作为应当采用的视角，为要“学习仅仅外在和世俗的荣耀是多么毫无价值”。
The reason we need “to learn how worthless is mere outward and worldly glory,” is to further understand that everything perishes “that has not God for its foundation.” It is therefore a life-or-death proposition to have God or not to have God as your foundation. From that point in the development of the thought Sister White then defines what it means to have God as your foundation when she states, “Only that which is bound up with His purpose and expresses His character can endure.” She has just explained that everything not on God’s foundation perishes, and that a two-fold qualifier of what is built upon the foundation is whether a thing is “bound up with His purposes,” and that which “expresses His character.” His character is His foundation.
我们之所以需要“学习认识到仅仅外在和世俗的荣耀是多么毫无价值”，是为了进一步明白，凡“不以上帝为根基”的一切，终必消逝。因此，是否以上帝为你的根基，是一个生死攸关的抉择。在这一思想的发展中，怀特姐妹接着界定了何谓以上帝为根基。她说：“唯有与祂旨意紧密相连并彰显祂品格的，才能长存。”她刚刚说明，凡不立于上帝根基之上的都会灭亡；而建造在这根基上的事物有无资格，取决于两个标准：其一，是否“与祂的旨意相连”；其二，是否“彰显祂的品格”。祂的品格就是那根基。
Then in the closing sentence of the paragraph she states that “His principles are the only steadfast things our world knows.” God’s character is His principles, and His principles express His character. It is a life-or-death proposition on how mankind relates to God as the foundation of all things. I contend that the foundational structure of Daniel chapter eleven is built upon the narrative of the rise and fall of kingdoms. There is a passage where inspiration informs us of a correct type of study.
随后，她在该段落的结尾一句中说：“他的原则是我们这个世界所知道的唯一坚定不移的事物。” 上帝的品格就是他的原则，而他的原则彰显他的品格。关于人类如何与作为万有根基的上帝建立关系，这是一个生死攸关的问题。我认为《但以理书》第十一章的基础结构是建立在列国兴衰的叙事之上。有一段文字，其中启示告诉我们一种正确的研究方法。
“There is a study of history that is not to be condemned. Sacred history was one of the studies in the schools of the prophets. In the record of His dealings with the nations were traced the footsteps of Jehovah. So today we are to consider the dealings of God with the nations of the earth. We are to see in history the fulfillment of prophecy, to study the workings of Providence in the great reformatory movements, and to understand the progress of events in the marshaling of the nations for the final conflict of the great controversy.” The Ministry of Healing, 441.
有一种历史研究是无可非议的。圣史是先知学校中的研究科目之一。在祂与列国交往的记录中，可以追溯耶和华的脚踪。照样，今天我们也当思考上帝与地上列国的作为。我们要在历史中看见预言的应验，研究天意在重大改革运动中的作为，并明白为着大争战的最后冲突，列国被集结之时诸般事件的发展进程。——《医治事工》，第441页。
A sanctified study of history is identified as studying God’s dealing with the nations of the earth and also in God’s providential leading of His reformatory movements, thus a sanctified history includes an external and internal line of study. The purpose of employing history in confirming God’s prophetic Word is to use that prophetic history in order to “understand the progress of events in the marshaling of the nations for the final conflict of the great controversy.” The previous paragraph from Sister White was taken from a very enlightened explanation of the necessity of building a prophetic model of sacred history which is based upon the foundational structure represented in the “rise and fall” of kingdoms.
所谓圣化的历史研究，是指考察上帝对地上列国的作为，以及祂在祂改革运动中的天意引导；因此，圣化的历史包含外在与内在两条研究线索。运用历史来证实上帝先知性话语的目的，是借着那预言性的历史来“明白列国为大争战最终冲突而集结时，诸事件进展的进程”。上一段怀特姐妹的话，摘自一段极具启发性的阐释，说明有必要建立一个神圣历史的预言模型，而该模型是以“王国的兴衰”所呈现的基础性结构为依据。
“As a preparation for Christian work, many think it essential to acquire an extensive knowledge of historical and theological writings. They suppose that this knowledge will be an aid to them in teaching the gospel. But their laborious study of the opinions of men tends to the enfeebling of their ministry, rather than to its strengthening. As I see libraries filled with ponderous volumes of historical and theological lore, I think, Why spend money for that which is not bread? The sixth chapter of John tells us more than can be found in such works. Christ says: ‘I am the Bread of Life: he that cometh to Me shall never hunger; and he that believeth on Me shall never thirst.’ ‘I am the living Bread which came down from heaven: if any man eat of this Bread, he shall live forever.’ ‘He that believeth on Me hath everlasting life.’ ‘The words that I speak unto you, they are spirit, and they are life.’ John 6:35, 51, 47, 63.
作为从事基督教事工的预备，许多人认为必须广泛掌握历史和神学著作的知识。他们以为这些知识会帮助他们传讲福音。然而，他们辛苦钻研人的见解，往往使他们的事工削弱，而不是增强。当我看到图书馆里摆满厚重的历史与神学典籍时，我想：为什么要花钱买那并非粮的东西呢？约翰福音第六章告诉我们的，比这类著作所能提供的更多。基督说：“我是生命的粮；到我这里来的，必不饿；信我的，永不渴。”“我是从天上降下来的活的粮；若有人吃这粮，他就必永远活着。”“信我的人有永生。”“我对你们所说的话就是灵，就是生命。”约翰福音6:35、51、47、63。
“There is a study of history that is not to be condemned. Sacred history was one of the studies in the schools of the prophets. In the record of His dealings with the nations were traced the footsteps of Jehovah. So today we are to consider the dealings of God with the nations of the earth. We are to see in history the fulfillment of prophecy, to study the workings of Providence in the great reformatory movements, and to understand the progress of events in the marshaling of the nations for the final conflict of the great controversy.
有一种历史研究是无可非议的。神圣的历史曾是先知学校的课程之一。在祂对列国作为的记录中，可以追寻到耶和华的脚踪。如今我们也当思考上帝对地上万国的作为。我们要在历史中看见预言的应验，研究天意在伟大改革运动中的运行，并明白在列国为大争战最终的冲突而被集结之时，事件发展的进程。
“Such study will give broad, comprehensive views of life. It will help us to understand something of its relations and dependencies, how wonderfully we are bound together in the great brotherhood of society and nations, and to how great an extent the oppression and degradation of one member means loss to all.
这样的学习将使我们对生活拥有广阔而全面的视野。它将帮助我们了解其中的各种关联与相互依存，明白我们在社会与国家的伟大兄弟情谊之中是如何奇妙地联结在一起，并认识到，其中一员遭受压迫与践踏在多大程度上意味着所有人的损失。
“But history, as commonly studied, is concerned with man’s achievements, his victories in battle, his success in attaining power and greatness. God’s agency in the affairs of men is lost sight of. Few study the working out of His purpose in the rise and fall of nations.
然而，人们通常所研究的历史，关注的是人的成就、他在战争中的胜利，以及他在取得权势与伟大方面的成功。上帝在人类事务中的作为被忽视了。很少有人研究上帝的旨意如何在列国的兴衰中得以实现。
“And, to a great degree, theology, as studied and taught, is but a record of human speculation, serving only to ‘darken counsel by words without knowledge.’ Too often the motive in accumulating these many books is not so much a desire to obtain food for mind and soul, as it is an ambition to become acquainted with philosophers and theologians, a desire to present Christianity to the people in learned terms and propositions.
而且，在很大程度上，就被研究与教授的那种神学而言，不过是人类臆测的记录，只起到“用无知的言语使旨意暗昧不明”的作用。人们积累如此多的书籍，其动机往往与其说是为了给心智与灵魂提供食粮，不如说是一种想要熟悉哲学家与神学家的野心，以及以学术性的术语和命题向人们呈现基督教的欲望。
“Not all the books written can serve the purpose of a holy life. ‘Learn of Me’, said the Great Teacher, ‘take My yoke upon you,’ ‘learn My meekness and lowliness.’ Your intellectual pride will not aid you in communicating with souls that are perishing for want of the bread of life. In your study of these books you are allowing them to take the place of the practical lessons you should be learning from Christ. With the results of this study the people are not fed. Very little of the research which is so wearying to the mind furnishes that which will help one to be a successful laborer for souls.
并不是所有写成的书都能帮助人过圣洁的生活。“向我学习，”那位伟大的教师说，“把我的轭戴在你们身上”，“学习我的温柔和谦卑。”你在知识上的骄傲并不能帮助你与那些因缺少生命之粮而走向灭亡的灵魂沟通。在你研究这些书的时候，你让它们取代了你本应从基督那里学习的实际功课。凭着这种研究的结果，人们并没有得到喂养。那种使心智疲惫的研究，很少能提供帮助，使人成为成功的救灵工人。
“The Saviour came ‘to preach the gospel to the poor.’ Luke 4:18. In His teaching He used the simplest terms and the plainest symbols. And it is said that ‘the common people heard Him gladly.’ Mark 12:37. Those who are seeking to do His work for this time need a deeper insight into the lessons He has given.
救主来，是为要“向贫穷的人传福音。”路加福音4:18。在祂的教导中，祂使用最简单的词句和最浅显的比喻。并且经上说：“平民百姓都乐意听祂。”马可福音12:37。那些正寻求在这个时期做祂工的人，需要对祂所赐的教训有更深的洞见。
“The words of the living God are the highest of all education. Those who minister to the people need to eat of the bread of life. This will give them spiritual strength; then they will be prepared to minister to all classes of people.” The Ministry of Healing, 441–443.
“永生上帝的话语是一切教育中最高的。服事众人的人需要吃生命的粮。这将赐给他们属灵的力量；这样他们就预备妥当，可以服事各阶层的人。”《医治的事工》，第441—443页。
Sister White further defines that recognizing the outworking of God’s power in setting up kings and removing kings based upon the king’s choices is the true philosophy of historical study.
怀特姐妹进一步指出，认识到神的权能根据君王的选择而立王、废王的作为，才是历史研究的真正哲学。
“In the history of nations the student of God’s word may behold the literal fulfillment of divine prophecy. Babylon, shattered and broken at last, passed away because in prosperity its rulers had regarded themselves as independent of God, and had ascribed the glory of their kingdom to human achievement. The Medo-Persian realm was visited by the wrath of Heaven because in it God’s law had been trampled underfoot. The fear of the Lord had found no place in the hearts of the vast majority of the people. Wickedness, blasphemy, and corruption prevailed. The kingdoms that followed were even more base and corrupt; and these sank lower and still lower in the scale of moral worth.
在列国的历史中，研读上帝话语的人可以看见神圣预言的确切应验。巴比伦最终支离破碎、土崩瓦解而灭亡，因为在繁盛之时，它的统治者自以为可以独立于上帝，并把国度的荣耀归于人的成就。玛代波斯的国度遭到了天怒，因为在那里上帝的律法被践踏在脚下。敬畏上帝在绝大多数人的心中毫无立足之地。邪恶、亵渎与腐败横行。随后兴起的诸国更加卑劣腐败；在道德价值上，它们一再下沉，愈来愈低下。
“The power exercised by every ruler on the earth is Heaven-imparted; and upon his use of the power thus bestowed, his success depends. To each the word of the divine Watcher is, ‘I girded thee, though thou hast not known Me.’ Isaiah 45:5. And to each the words spoken to Nebuchadnezzar of old are the lesson of life: ‘Break off thy sins by righteousness, and thine iniquities by showing mercy to the poor: if it may be a lengthening of thy tranquillity.’ Daniel 4:27.
地上一切统治者所行使的权柄都是由天所赐；他的成功取决于他如何使用这赐给他的权柄。对每一个人，神圣的监察者的话是：“我给你束腰，虽然你不认识我。”以赛亚书45:5。而昔日对尼布甲尼撒所说的话，对每一个人都是人生的教训：“以公义断绝你的罪，以怜悯穷人除掉你的罪孽；或者可以延长你的安宁。”但以理书4:27。
“To understand these things,—to understand that ‘righteousness exalteth a nation;’ that ‘the throne is established by righteousness,’ and ‘upholden by mercy;’ to recognize the outworking of these principles in the manifestation of His power who ‘removeth kings, and setteth up kings,’—this is to understand the philosophy of history. Proverbs 14:34; 16:12; 20:28; Daniel 2:21.
要明白这些事——要明白“公义使邦国高举”；“王位因公义而坚立”，并且“由慈爱所扶持”；要认识到这些原则在那位“废王、立王”者之权能的彰显中的运行——这就是明白历史哲学。箴言 14:34；16:12；20:28；但以理书 2:21。
“In the word of God only is this clearly set forth. Here it is shown that the strength of nations, as of individuals, is not found in the opportunities or facilities that appear to make them invincible; it is not found in their boasted greatness. It is measured by the fidelity with which they fulfill God’s purpose.” Prophets and Kings, 501, 502.
“唯有在上帝的话语中，这一点才被清楚地阐明。在这里指出，国家的力量，如同个人的力量，并不在于那些看似使他们不可战胜的机遇或条件；也不在于他们自夸的伟大。衡量它的标准，是他们履行上帝旨意的忠诚程度。” 《先知与君王》，501、502。
The theme in verses eleven and twelve is the rise and fall of the king of the south, but more importantly the verses mark the sealing of the one hundred and forty-four thousand, and the second of three tests that began at the time of the end in 1989 as represented in verse ten.
第十一和第十二节的主题是南方王的兴衰，但更重要的是，这两节经文标志着十四万四千人受印，以及三次考验中的第二次；这些考验如第十节所表明的，始于1989年的末时。
That sealing is represented by Daniel in the lion’s den, the three worthies in the fiery furnace, Daniel and the three worthies praying to understand Nebuchadnezzar’s dream of the image of beasts in chapter two, Daniel praying the Leviticus twenty-six prayer in chapter nine, the wise who understand the increase of knowledge, Joshua having his sin removed in Zechariah chapter three, Zerubbabel in chapter four, Joseph becoming the second ruler in Egypt, the disciples in the upper room for ten days in advance of Pentecost, the Millerites at the Exeter camp meeting, Lazarus leading the procession at the Triumphal Entry, and the one hundred and forty-four thousand in Revelation chapter seven.
那印证由但以理在狮子坑中、烈火炉中的三位义人、在第二章中但以理与那三位义人为明白尼布甲尼撒关于兽像的梦而祷告、但以理在第九章中作利未记二十六章的祷告、明白知识增长的智慧人、在撒迦利亚书第三章中约书亚的罪被除去、第四章中的所罗巴伯、约瑟成为埃及的第二号统治者、门徒在五旬节前的十天里在楼上的房间里、米勒派信徒在埃克塞特营会上、拉撒路在凯旋入城时引领队伍，以及启示录第七章的十四万四千人所代表。
Verse eleven arrived in 2014 at the outset of the Ukrainian war and in July of 2023 the visual test, where God’s people are “made white” began. The fifth line in chapter eleven is verses thirteen through fifteen.
第十一节在乌克兰战争爆发之初的2014年到来，而在2023年7月，那个神的子民在其中被“洁白”的可见试炼开始了。第十一章的第五行是第十三至第十五节。
Fifth Line Overview
第五条线概述
For the king of the north shall return, and shall set forth a multitude greater than the former, and shall certainly come after certain years with a great army and with much riches. And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. So the king of the north shall come, and cast up a mount, and take the most fenced cities: and the arms of the south shall not withstand, neither his chosen people, neither shall there be any strength to withstand. Daniel 11:13–15.
因为北方王必再来，动员比先前更庞大的军队；过些年后，他必带着大军和许多财物而来。那时，将有许多人起来攻击南方王；你民中的强暴人也必自高，为要应验那异象，但他们必跌倒。于是北方王前来，筑起土垒，攻取最坚固的城；南方的兵力不能抵挡，他所拣选的人也不能抵挡，毫无力量可以站立得住。 但以理书 11:13-15
These verses were fulfilled in 200 BC and they identify the Battle of Panium, which includes the opposing kings and their alliances, and the verses are also the point in history where pagan Rome first asserted itself into the history of Daniel eleven. The verses include the final rise and fall of the sixth kingdom of Bible prophecy, but also the biblical history of Christ visiting Caesarea Philippi, where Peter locates the sealing of the one hundred and forty-four thousand. This history typifies the sealing of the one hundred and forty-four thousand with the arrival of the third of the three tests of chapter twelve consisting of being “purified, made white and tried.”
这些经文在公元前200年应验，它们指明了帕尼乌姆之战，其中包括彼此对立的诸王及其联盟；这些经文也标志着历史上的一个节点，即异教罗马首次介入《但以理书》第十一章的历史。经文既包含圣经预言中第六个国度的最终兴衰，也包含基督造访该撒利亚腓立比的圣经记载；在那里，彼得指出了十四万四千人受印之事。这段历史预表：当第十二章所述三次试炼中的第三次——“得洁净、变为洁白并受试炼”——来到之时，十四万四千人将受印。
These three verses lead to verse sixteen where the Sunday law in the United States is represented. When the Exeter camp meeting ended on August 17, 1844 the wise virgins carried the message of the Midnight Cry across the eastern seaboard of the United States in sixty-six days. There is a period when all the virgins awake and one class has no oil, and everything which that identifies. When Simon Barjona’s name was changed to Peter the sealing of the one hundred and forty-four thousand is marked. From that point onward Jesus began to teach the disciples about the events connected with the cross.
这三节经文引向第十六节，在那里，美国的周日法令被象征。1844年8月17日埃克塞特营会结束时，聪明的童女在六十六天之内将午夜呼声的信息传遍了美国东海岸。有一段时期，所有的童女都醒了，其中一类没有油，以及这一事实所表明的一切。当西门巴约拿的名字被改为彼得时，十四万四千人的受印被标示出来。从那时起，耶稣开始教导门徒有关十字架的事件。
The cross is a symbol of the close of probation and William Miller, who had been typified by John the Baptist, who had in turn been typified by Elijah was raised up to present the “events connected with the close of probation” as did both John the Baptist and Elijah. John said it this way.
十字架是恩典期结束的象征，而威廉·米勒——他曾被施洗约翰所预表，而施洗约翰又被以利亚所预表——被兴起来，正如施洗约翰和以利亚所做的那样，来宣讲“与恩典期结束相关的事件”。约翰是这样说的。
But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? Matthew 3:7.
但他看见许多法利赛人和撒都该人来受他所施的洗礼，就对他们说：“你们这毒蛇的种类！谁指示你们逃避将来的忿怒呢？”马太福音 3:7。
Elijah said it this way.
以利亚是这样说的。
And Ahab made a grove; and Ahab did more to provoke the Lord God of Israel to anger than all the kings of Israel that were before him. In his days did Hiel the Bethelite build Jericho: he laid the foundation thereof in Abiram his firstborn, and set up the gates thereof in his youngest son Segub, according to the word of the Lord, which he spake by Joshua the son of Nun. And Elijah the Tishbite, who was of the inhabitants of Gilead, said unto Ahab, As the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word. 1 Kings 16:33–17:1.
亚哈又立亚舍拉；亚哈所行的，惹耶和华—以色列的神发怒，比他以前的以色列诸王更甚。亚哈在位的日子，伯特利人希伊勒重修耶利哥：他立根基的时候，丧了长子亚比兰；安门的时候，丧了幼子西割，正如耶和华藉着嫩的儿子约书亚所说的话。基列寄居的提斯比人以利亚对亚哈说：我指着那永生的耶和华—以色列的神起誓，我站在他面前，这几年若不照我的话，必不降露，也不下雨。列王记上 16:33—17:1。
Speaking of William Miller’s work as a modern reformer Sister White stated:
谈到威廉·米勒作为一位现代改革者的工作时，怀特姊妹说：
“It was needful that men should be awakened to their danger; that they should be roused to prepare for the solemn events connected with the close of probation.” The Great Controversy, 310.
“有必要使人们醒悟到自己的危险；也要唤起他们，为与恩典期结束相关的庄严事件作好准备。”《大争战》，第310页。
The last six verses of Daniel eleven represent the “events connected with the close of probation.” Those events were unsealed at the time of the end in 1989, and they were clearly revealed.
但以理书第十一章最后六节代表“与恩典期结束相关的事件”。这些事件在1989年的末时被解封，并且清楚地显明出来。
“Before His crucifixion the Saviour explained to His disciples that He was to be put to death and to rise again from the tomb, and angels were present to impress His words on minds and hearts. But the disciples were looking for temporal deliverance from the Roman yoke, and they could not tolerate the thought that He in whom all their hopes centered should suffer an ignominious death. The words which they needed to remember were banished from their minds; and when the time of trial came, it found them unprepared. The death of Jesus as fully destroyed their hopes as if He had not forewarned them. So in the prophecies the future is opened before us as plainly as it was opened to the disciples by the words of Christ. The events connected with the close of probation and the work of preparation for the time of trouble, are clearly presented. But multitudes have no more understanding of these important truths than if they had never been revealed. Satan watches to catch away every impression that would make them wise unto salvation, and the time of trouble will find them unready.” The Great Controversy, 595.
在祂被钉十字架之前，救主曾向祂的门徒说明，祂将被处死，并要从坟墓中复活；且有天使在场，要把祂的话语深深印在人的心思意念里。然而，门徒所盼望的是从罗马轭下得着现世的解放，他们无法容忍这样一个念头：那位他们一切盼望所系之人竟要遭受羞辱的死。他们需要记住的话语却被他们抛诸脑后；等到试炼的时候来到，就显出他们毫无预备。耶稣的死亡完全摧毁了他们的希望，仿佛祂并未预先警告过他们一样。同样，在预言中，将来的事向我们展开得同样清楚，正如当日基督的话向门徒所开启的一样。那些与考验期结束以及为患难时期所作预备的工作有关的事件，都已清楚地呈现出来。然而，许多人对这些重要真理的认识，竟如同它们从未被启示过一般。撒但伺机夺去一切能使他们有得救之智慧的感动，而患难之时来到时，必将显出他们并未预备就绪。 《大冲突》，第595页。
It was at Caesarea Philippi, which is Panium, which is verses thirteen through fifteen that Christ began to teach His disciples about the cross, thus typifying the history of the Exeter camp meeting until October 22, 1844. At the beginning of the reformatory movement of the one hundred and forty-four thousand the “events connected with the close of probation” were unsealed and at the end of the movement of the one hundred and forty-four thousand the “events connected with the close of probation” are unsealed within the hidden history of verse forty.
基督正是在该撒利亚·腓立比（即帕尼乌姆，经文第十三至第十五节）开始教导他的门徒有关十字架，从而预表了直至1844年10月22日的埃克塞特营会历史。在十四万四千人的改革运动之初，“与恩典期结束相关的事件”被开启；而在十四万四千人运动的结束时，“与恩典期结束相关的事件”在第四十节的隐藏历史中被开启。
“Today, in the spirit and power of Elias and of John the Baptist, messengers of God’s appointment are calling the attention of a judgment-bound world to the solemn events soon to take place in connection with the closing hours of probation and the appearance of Christ Jesus as King of kings and Lord of lords.” Prophets and Kings, 715, 716.
“今天，秉承以利亚和施洗约翰的心志与能力，上帝所差派的使者，正呼吁这个注定要受审判的世界，关注那些与恩典时期将尽的最后时刻以及基督耶稣显现为万王之王、万主之主有关的、即将发生的庄严事件。” 《先知与君王》, 715, 716.
The “events connected with the close of probation” are the events that are unsealed in the hidden history of verse forty. In Zechariah chapter three the final scenes of the investigative judgment are illustrated. Inspiration combines Zechariah’s testimony with those who are sealed in Ezekiel chapter nine.
“与恩典期结束相关的事件”，就是在第四十节那段隐藏的历史中被解封的事件。在《撒迦利亚书》第三章中，查案审判的最后场景被描绘出来。启示将撒迦利亚的见证与《以西结书》第九章中受印之人结合起来。
“The people of God are sighing and crying for the abominations done in the land. With tears they warn the wicked of their danger in trampling upon the divine law, and with unutterable sorrow they humble themselves before the Lord on account of their own transgressions. The wicked mock their sorrow, ridicule their solemn appeals, and sneer at what they term their weakness. But the anguish and humiliation of God’s people is unmistakable evidence that they are regaining the strength and nobility of character lost in consequence of sin. It is because they are drawing nearer to Christ, and their eyes are fixed upon His perfect purity, that they so clearly discern the exceeding sinfulness of sin. Their contrition and self-abasement are infinitely more acceptable in the sight of God than is the self-sufficient, haughty spirit of those who see no cause to lament, who scorn the humility of Christ, and who claim perfection while transgressing God’s holy law. Meekness and lowliness of heart are the conditions for strength and victory. The crown of glory awaits those who bow at the foot of the cross. Blessed are these mourners, for they shall be comforted.
神的子民因这地所行的可憎之事而叹息哀哭。他们含着泪水警告恶人，指出他们因践踏神圣律法而身处危险；又因自己的过犯，怀着难以言喻的忧伤，在主面前自卑。恶人嘲笑他们的忧伤，讥讽他们庄严的呼吁，并对他们所谓的软弱嗤之以鼻。然而，神子民的痛苦与自卑，正是不容置疑的证据，表明他们正在重新得回因罪而失去的力量与高贵的品格。正因为他们越发亲近基督，目光定睛在祂完全的纯洁上，所以他们才如此清楚地辨明罪的极其可恶。在神眼中，他们的痛悔与自卑，远比那些自以为足、骄傲自恃之人的心态更蒙悦纳；这些人看不出有何可悲之处，藐视基督的谦卑，一面违犯神的圣律，一面还自称完全。温柔与心里的谦卑，是得着力量与胜利的条件。荣耀的冠冕正等待那些在十字架脚前屈膝的人。这些哀恸的人有福了，因为他们必得安慰。
“The faithful, praying ones are, as it were, shut in with God. They themselves know not how securely they are shielded. Urged on by Satan, the rulers of this world are seeking to destroy them; but could their eyes be opened, as were the eyes of Elisha’s servant at Dothan, they would see the angels of God encamped about them, by their brightness and glory holding in check the hosts of darkness.
忠心祷告的人，可以说，是与神同被围护起来；他们自己并不知道自己被护卫得何等稳妥。在撒但的驱使下，这世上的掌权者正设法要毁灭他们；但若他们的眼睛像以利沙在多坍的仆人那样被开启，就会看见神的天使在他们四围安营，以其光辉与荣耀遏制着黑暗的军旅。
“As the people of God afflict their souls before Him, pleading for purity of heart, the command is given, ‘Take away the filthy garments’ from them, and the encouraging words are spoken, ‘Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment.’ The spotless robe of Christ’s righteousness is placed upon the tried, tempted, yet faithful children of God. The despised remnant are clothed in glorious apparel, nevermore to be defiled by the corruptions of the world. Their names are retained in the Lamb’s book of life, enrolled among the faithful of all ages. They have resisted the wiles of the deceiver; they have not been turned from their loyalty by the dragon’s roar. Now they are eternally secure from the tempter’s devices. Their sins are transferred to the originator of sin. And the remnant are not only pardoned and accepted, but honored. ‘A fair miter’ is set upon their heads. They are to be as kings and priests unto God. While Satan was urging his accusations and seeking to destroy this company, holy angels, unseen, were passing to and fro, placing upon them the seal of the living God. These are they that stand upon Mount Zion with the Lamb, having the Father’s name written in their foreheads. They sing the new song before the throne, that song which no man can learn save the hundred and forty and four thousand, which were redeemed from the earth. ‘These are they which follow the Lamb whithersoever He goeth. These were redeemed from among men, being the first fruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God.’”
当上帝的子民在他面前刻苦己心，恳求心灵洁净时，就有命令发出：“把他们污秽的衣服脱去”；又有安慰的话说：“看哪，我已使你的罪孽离开你，我要给你穿上华美的衣服。”基督无瑕的义袍披在那些经过试炼、受过试探，却仍忠心的上帝儿女身上。那被藐视的余民穿上荣耀的衣服，从此不再被世界的败坏所玷污。他们的名字被保留在羔羊的生命册上，记在历代忠信者之中。他们抵挡了那迷惑者的诡计；他们没有因龙的咆哮而转离忠诚。如今，他们永远安稳，不再受那试探者的诡计所害。他们的罪被转归给罪的始作俑者。而余民不仅蒙赦免、被接纳，也蒙尊荣。“洁净的冠冕”戴在他们头上。他们要作君王和祭司，归于上帝。 当撒但极力控告并设法毁灭这班人时，那看不见的圣天使来来往往，把永生上帝的印记盖在他们身上。这些人同羔羊站在锡安山上，额上写着父的名。他们在宝座前唱新歌；除了那从地上被赎的十四万四千人以外，没有人能学这歌。“这些人是无论羔羊往哪里去都跟随他的。他们是从人间赎出来的，作初熟的果子归与上帝和羔羊。在他们口中并没有诡诈，因为他们在上帝的宝座前是没有瑕疵的。”
“Now is reached the complete fulfillment of those words of the Angel: ‘Hear now, O Joshua the high priest, thou, and thy fellows that sit before thee: for they are men wondered at: for, behold, I will bring forth My servant the Branch.’ Christ is revealed as the Redeemer and Deliverer of His people. Now indeed are the remnant ‘men wondered at,’ as the tears and humiliation of their pilgrimage give place to joy and honor in the presence of God and the Lamb. ‘In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even everyone that is written among the living in Jerusalem.”’ Testimonies, volume 5, 474–476.
如今，那位天使的话已经完全应验了：“大祭司约书亚啊，请听！你和坐在你面前的同伴都要听，因为他们是令人希奇的人。因为，看哪，我要兴起我的仆人‘枝子’。”基督显明为祂子民的救赎主和拯救者。如今，余民的确成了“令人希奇的人”，因为他们朝圣旅程中的眼泪与羞辱，已在神与羔羊面前让位于喜乐与尊荣。“到那日，耶和华的枝子必华美而荣耀，地的出产也必为以色列所逃脱的人显为美好而佳美。那时，留在锡安的、剩在耶路撒冷的，必称为圣，就是凡记名在耶路撒冷活人中的人。”《证言》，第五卷，第474—476页。
The one hundred and forty-four thousand in the book of Revelation are Ezekiel’s group that are “sealed” as they “sigh and cry” for the abominations that are in the land. They are sealed when they are given the garment of Christ’s righteousness and the fair miter which represents Peter’s “kings and priests,” who were not the people of God, but have now become the people of God.
启示录中的十四万四千人，就是以西结书中那群因这地的可憎之事而“叹息哀哭”并被“盖上印记”的人。他们在被赐予基督的义袍，并戴上象征彼得所说的“君王和祭司”的洁净冠冕的时候，就受了印记；这些“君王和祭司”从前不是神的子民，如今却成了神的子民。
But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul; Having your conversation honest among the Gentiles: that, whereas they speak against you as evildoers, they may by your good works, which they shall behold, glorify God in the day of visitation. 1 Peter 2:9–12.
但你们是被拣选的一代、皇家的祭司、圣洁的国民、神所特有的子民，为要宣扬那位把你们从黑暗召到他奇妙光明中的主的美德。你们从前不是一个子民，如今却是神的子民；从前未曾蒙怜悯，如今却已经蒙了怜悯。亲爱的，我以你们在世为客旅和寄居者的身分劝你们，要禁戒与灵魂争战的肉体私欲；你们在外邦人中要品行端正，使他们虽诋毁你们为作恶的，却因看见你们的善行，在眷顾的日子归荣耀给神。彼得前书 2:9-12。
Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine: And ye shall be unto me a kingdom of priests, and an holy nation. These are the words which thou shalt speak unto the children of Israel. Exodus 19:5, 6.
如今，你们若实在听从我的话，又遵守我的约，你们就要在万民中作我的珍宝，因为全地都是我的；你们要归我作祭司的国度，为圣洁的国民。这些话你要对以色列人说。出埃及记 19:5、6。
“In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed. ‘In that day I will make a covenant for them with the beasts of the field, and with the fowls of heaven, and with the creeping things of the ground: and I will break the bow and the sword and the battle out of the earth, and I will make them to lie down safely. And I will betroth thee unto me forever; yea, I will betroth thee unto me in righteousness, and in judgment, and in loving-kindness, and in mercies. I will even betroth thee unto me in faithfulness; and thou shalt know the Lord.’
在这地球历史的末后的日子里，神与他守诫命的子民所立的约将要更新。“到那日，我要为他们与田野的走兽、天上的飞鸟、地上的爬物立约；我必从地上折断弓和刀，使地上的争战止息，使他们安然躺卧。我必聘你永远归我；我也必以公义、公平、慈爱和怜悯聘你归我。我也必以信实聘你归我；你就必认识耶和华。”
“‘And it shall come to pass in that day, I will hear, saith the Lord, I will hear the heavens, and they shall hear the earth; and the earth shall hear the corn, and the wine, and the oil; and they shall hear Jezreel. And I will sow her unto me in the earth; and I will have mercy upon her that had not obtained mercy; and I will say to them which were not my people, Thou art my people; and they shall say, Thou art my God.’ Hosea 2:14–23.
“到那日，耶和华说：我必应允；我必应允诸天，诸天也必应允大地；大地必应允五谷、新酒和油；这些也必应允耶斯列。我必在地上为自己栽种她；我要怜恤那未曾蒙怜恤的；我要对那本不是我民的说：你是我的民；他们必说：你是我的神。” 何西阿书 2:14-23。
“‘In that day, . . . the remnant of Israel, and such as are escaped of the house of Jacob, . . . shall stay upon the Lord, the Holy One of Israel, in truth.’ Isaiah 10:20. From ‘every nation, and kindred, and tongue, and people’ there will be those who will gladly respond to the message, ‘Fear God, and give glory to him; for the hour of his judgment is come.’ They will turn from every idol that binds them to this earth, and will ‘worship him at that made heaven, and earth, and the sea, and the fountains of waters.’ They will free themselves from every entanglement, and will stand before the world as monuments of God’s mercy. Obedient to every divine requirement, they will be recognized by angels and by men as those that ‘keep the commandments of God, and the faith of Jesus.’ Revelation 14:6–7, 12.
“到那日，……以色列所剩下的，和雅各家所逃脱的，……必诚实地倚靠耶和华——以色列的圣者。”以赛亚书 10:20。从“各国、各族、各方、各民”中，将有人欣然回应这信息：“应当敬畏上帝，将荣耀归给他，因为他施行审判的时候已经到了。”他们要离弃一切把他们捆绑在这地上的偶像，并且“敬拜那创造天、地、海和众水泉源的”。他们要摆脱一切缠累，并在世人面前站立，成为上帝怜悯的丰碑。顺从上帝一切的要求，他们将被天使和世人认作那些“遵守上帝的诫命，并有耶稣的信心”的人。启示录 14:6-7，12。
“‘Behold, the days come, saith the Lord, that the plowman shall overtake the reaper, and the treader of grapes him that soweth seed; and the mountains shall drop sweet wine, and all the hills shall melt. And I will bring again the captivity of my people of Israel, and they shall build the waste cities, and inhabit them; and they shall plant vineyards, and drink the wine thereof; they shall also make gardens, and eat the fruit of them. And I will plant them upon their land, and they shall no more be pulled up out of their land which I have given them, saith the Lord thy God. Amos 9:13–15.’” Review and Herald, February 26, 1914.
“看哪，日子将到——这是耶和华说的——那时耕种的要追上收割的，踏葡萄的要追上撒种的；群山要滴下甘酒，所有的小山都要消融。我必使我以色列民被掳的人归回；他们必重建荒废的城邑，并住在那里；又要栽种葡萄园，喝其中的酒；也要修造园圃，吃其中的果子。我必将他们栽在自己的地上；他们在我所赐给他们的地上，必不再被拔出——这是耶和华你的神说的。阿摩司书9:13-15。” 《评论与先驱》，1914年2月26日。
It is evident that from the point when the final chosen generation of the one hundred and forty-four thousand are sealed that there are still Gentiles who can be influenced by the one hundred and forty-four thousand’s life style (conversation) during the day of the Gentile’s visitation.
很明显，自从那十四万四千人中最后被拣选的一代受了印记之时起，在外邦人被眷顾的日子里，仍然有外邦人能够受到那十四万四千人的生活方式（言行）的影响。
“Human power and human might did not establish the church of God, and neither can they destroy it. Not on the rock of human strength, but on Christ Jesus, the Rock of Ages, was the church founded, ‘and the gates of hell shall not prevail against it.’ Matthew 16:18. The presence of God gives stability to His cause. ‘Put not your trust in princes, nor in the son of man,’ is the word that comes to us. Psalm 146:3. ‘In quietness and in confidence shall be your strength.’ Isaiah 30:15. God’s glorious work, founded on the eternal principles of right, will never come to nought. It will go on from strength to strength, ‘not by might, nor by power, but by My Spirit, saith the Lord of hosts.’ Zechariah 4:6.
神的教会不是由人的权势和能力建立的，人也不能将它毁灭。教会的根基不是人的力量之磐石，而是万古磐石基督耶稣。“阴间的门不能胜过它。”（马太福音 16:18）神的同在使祂的事业稳固。“不要倚靠君王，也不要倚靠世人”，这是临到我们的话。（诗篇 146:3）“你们的力量在乎安静与信靠。”（以赛亚书 30:15）神那荣耀的工作，建立在永恒的公义原则之上，永不会归于无有。它要由强而更强地继续推进，“不是倚靠势力，不是倚靠才能，乃是倚靠我的灵，”万军之耶和华说。（撒迦利亚书 4:6）
“The promise, ‘The hands of Zerubbabel have laid the foundation of this house; his hands shall also finish it,’ was literally fulfilled. Verse 9. ‘The elders of the Jews builded, and they prospered through the prophesying of Haggai the prophet and Zechariah the son of Iddo. And they builded, and finished it, according to the commandment of the God of Israel, and according to the commandment of Cyrus, and Darius, and Artaxerxes king of Persia. And this house was finished on the third day of the month Adar [the twelfth month], which was in the sixth year of the reign of Darius the king.’ Ezra 6:14, 15.” Prophets and Kings, 595, 596.
“这应许——‘所罗巴伯的手立了这殿的根基；他的手也必完成它’——按字面应验了。第9节。‘犹太人的长老建造，因先知哈该和易多的儿子撒迦利亚所说的预言而亨通。他们建造，并且修成了，是照以色列神的命令，也照波斯王古列、大流士和亚达薛西的命令。这殿在大流士王第六年亚达月［第十二月］第三日修成了。’以斯拉记6:14,15。”《先知与君王》，595、596。
Verses thirteen to fifteen represent the prophetic events that lead to the close of probation for Sabbath-keepers at the Sunday law. They also represent the third of three steps in verse ten of Daniel twelve. Verse ten is the “purification,” verses eleven and twelve represent the “made white” and verses thirteen to fifteen represent the litmus test where the Sabbath-keeping virgins are “tried.”
第十三至第十五节代表那些预言性的事件，它们导致在星期日法令之时，守安息日者的恩典期结束。它们也代表但以理书十二章第十节中三步中的第三步。第十节是“得洁净”，第十一和第十二节代表“成洁白”，而第十三至第十五节则代表作为“试金石”的考验，在其中守安息日的童女“受试炼”。
The internal message in the book of Daniel is represented by the Ulai River vision of chapters seven through nine and the external message is represented by the Hiddekel River vision of chapters ten through twelve. Chapter twelve is the climax of both the internal and external visions, and it presents the method in which Christ raises up and cleanses the one hundred and forty-four thousand. Verses ten through sixteen represent the hidden history of verse forty from 1989 unto the Sunday law of verse forty-one and sixteen. The verses that fit into the hidden history represent the perfect fulfillment of verse ten of chapter twelve.
《但以理书》中的内部信息由第七至第九章的乌莱河异象所代表，外部信息则由第十至第十二章的希底结河异象所代表。第十二章是内外两种异象的高潮，并阐明基督如何兴起并洁净那十四万四千人。第10至第16节代表第40节的隐藏历史，从1989年一直到第41节和第16节所说的星期日法令。那些契合这段隐藏历史的经文，代表了第十二章第10节的完全应验。
Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. Daniel 12:10–12.
许多人要被炼净、变得洁白，并且被试炼；但恶人仍要行恶；恶人没有一个能明白，惟有智慧人能明白。自从除掉常献的祭，并设立那使荒凉的可憎之物的时候起，必有一千二百九十日。那等候并来到一千三百三十五日的，便为有福。但以理书 12:10-12。
The “wise” who understand verses ten through sixteen and who have been sealed both “intellectually” and “spiritually” are those who understand the external prophetic message represented in the hidden history of verse forty, and they have been “intellectually” settled into that understanding before the Sunday law. The “wise” are those who have been transformed by the internal message represented by Revelation chapter eleven and verse eleven and they have settled into the experience before the Sunday law.
那些明白第十至第十六节，并且在“理智”与“属灵”两方面都已受印证的“智慧人”，就是那些明白由第四十节的隐藏历史所代表的外在预言信息的人，并且他们在星期日法令之前，已经在“理智”上对那种理解坚立。所谓“智慧人”，也是那些被启示录第十一章第十一节所代表的内在信息所改变的人，并且他们在星期日法令之前就已在这种经历上坚立。
The “wise” are those who have received the “blessing” associated with “waiting,” marking the one hundred and forty-four thousand as those who fulfill the perfect and final fulfillment of the ten virgins. Revelation eleven verse eleven arrived in July of 2023, thus marking the “time of the end,” when Daniel and Revelation mark with two witnesses that the increase of knowledge which was unsealed in July of 2023 identifies the sealing process of the one hundred and forty-four thousand. Eleven plus eleven equals twenty-two, which is a symbol of the combination of divinity with humanity, and those who pass the three-step purification process that produces the one hundred and forty-four thousand are identified in Daniel twelve, verse twelve providing another signature of Palmoni, for twelve times twelve equals one hundred and forty-four thousand.
“智慧人”是那些得着与“等候”相关之“福分”的人，从而将十四万四千人标示为成就十个童女之完全且最终应验的人。启示录十一章十一节在2023年7月来临，从而标志着“末时”，当但以理书与启示录以两个见证人的见证表明：在2023年7月被解封的知识之增多，界定了十四万四千人的封印过程。十一加十一等于二十二，这是神性与人性结合的象征；而通过那产生十四万四千人的三步洁净过程之人，在但以理书十二章十二节中被指认，这为Palmoni提供了另一项标记，因为十二乘十二等于十四万四千。
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。