And the king of the south shall be moved with choler, and shall come forth and fight with him, even with the king of the north: and he shall set forth a great multitude; but the multitude shall be given into his hand. And when he hath taken away the multitude, his heart shall be lifted up; and he shall cast down many ten thousands: but he shall not be strengthened by it. Daniel 11:11, 12.
南方的王必大发怒气，出来与他交战，就是与北方的王；他虽出动庞大的军队，这大军却要交在他手中。及至他夺得这大军，他的心便高傲起来；他要使许多万人仆倒，然而他因此并不得以坚强。但以理书 11:11、12。
Verses eleven and twelve identifies the victory of Putin over the Ukraine and the European Union and the aftermath and fallout for Putin after his victory in the Ukrainian War as represented by Ptolemy in his victory at Raphia in 217 BC and his demise in verse twelve. The theme in the verses is the rise and fall of the king of the south.
第十一节和第十二节指出，普京战胜乌克兰和欧盟，以及他在乌克兰战争取胜后的后果与余波，皆由托勒密在公元前217年拉菲亚之战的胜利及其在第十二节中的败亡所象征。经文的主题是南方之王的兴衰。
Up to this point the articles have been identifying the basic themes of the prophetic lines of chapter eleven. Verse eleven needs a little more time before we move forward in the chapter. Daniel eleven, verse eleven aligns with Revelation eleven verse eleven.
到目前为止，这些文章一直在梳理第十一章预言线索的基本主题。在继续推进本章之前，我们还需要在第十一节上多花一点时间。但以理书第十一章第十一节与启示录第十一章第十一节相呼应。
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，从神来的生命之灵进入了他们里面，他们就站起来了；凡看见他们的人都大大惧怕。启示录 11:11。
In 2023, the two witnesses who had been slain by the beast from the bottomless pit stood upon their feet. The witness of the Republican horn had begun in 2015 with Donald Trump’s announcement to run for the presidency and in 2020 the dragon, represented by the globalists in the world, and the globalists that are the Democratic party in conjunction with the globalists of the Republican party (RINO’s) stole the election and installed Joe Biden, thus slaying Donald Trump in the street. The Protestant horn represented by the ministry Future for America was slain through propagating an erroneous prediction describing an attack by Islam against Nashville. In 2023, both the Republican and Protestant horns were resurrected. Verse eleven identifies the beginning of the Ukrainian War in 2014 onward through the ultimate victory of Putin and Russia.
2023年，曾被从无底坑上来的兽所杀的两位见证人站了起来。共和党之角的见证始于2015年，当唐纳德·特朗普宣布竞选总统；到2020年，龙由世界上的全球主义者所代表，而作为全球主义者的民主党与共和党内的全球主义者（RINO）勾结，偷走了选举并将乔·拜登安置为总统，从而在街头将唐纳德·特朗普击杀。由“Future for America”事工所代表的新教之角，因为传播一个关于伊斯兰将袭击纳什维尔的错误预言而被杀。在2023年，共和党之角和新教之角都复活了。第十一节指出，乌克兰战争的开始在2014年，并一直延续到普京和俄罗斯的最终胜利。
Verse eleven is the visual test which culminates at judgment for Adventism in general, but also for those who have accepted the light of 9/11 and the arrival of the third woe, but primarily it is for those who will be held accountable to the light of prophecy that was unsealed progressively since July of 2023.
第十一节是一个眼见的考验：对复临运动整体而言，它在审判时达到高潮；它也关乎那些已经接受了9/11之光和第三样祸到来的人；但主要是针对那些将被要求对自2023年7月以来逐步解封的预言之光负责的人。
The leadership of Adventism was passed by in 1989, as typified by the birth of Christ in that prophetic period. At Christ’s baptism He began to call the disciples who were “the foundation” of the Christian Church, thus typifying 9/11, when with the arrival of Islam of the third woe the Lord led His people back to Jeremiah’s old paths, which represent the foundations of Adventism. On 9/11 the judgment of the living began with the house of God, and Adventism rejected the light of the angel of Revelation eighteen as certainly as the Jews rejected Jesus as the Messiah. Those who accepted the light of the angel of Revelation eighteen were then tested by the disappointment of July 18, 2020.
复临运动的领导层在1989年被越过，正如在那个预言时期由基督的诞生所预表的一样。在基督受洗时，祂开始呼召门徒，他们是基督教会的“根基”，从而预表了9/11；当第三样祸灾的伊斯兰到来之时，主带领祂的子民回到耶利米的古道，这些古道代表着复临运动的根基。在9/11那天，活人审判从神的家开始，复临运动也确实拒绝了启示录十八章天使的亮光，正如犹太人拒绝耶稣为弥赛亚一样。那些接受了启示录十八章天使亮光的人，随后又经受了2020年7月18日的失望之考验。
In July of 2023, the light of Daniel eleven, verse eleven identifies the external line of present truth. That light of external prophetic fulfillment found in verse eleven of Daniel eleven was opened up to the resurrected virgins in verse eleven of Revelation chapter eleven. Revelation identifies the internal history that Daniel opens up as the external history.
在2023年7月，但以理书十一章十一节的亮光指出了现今真理的外部线。那在但以理书十一章十一节所见、关于外部预言应验的亮光，在启示录第十一章第十一节向复活的童女开启。启示录将那段但以理展开为外部历史的历史界定为内部历史。
Those who have considered the light that was opened up beginning in July of 2023 represent two distinct classes, for there have already been those who once walked together after July, 2023 who no longer walk together. The judgment is progressive and beginning at 9/11 the Seventh-day Adventist church was given “time to repent” of her rejection of the “rules of prophetic interpretation adopted by Miller and his associates,” which they have progressively rejected beginning in 1863. Beginning at 9/11 until July 18, 2020 the Seventh-day Adventist church was given its final opportunity to repent, and at that point those who had participated in the 2020 Nashville proclamation were tested. In July, the final phase of purification is represented by verses eleven of chapters eleven in the books of Daniel and the Revelation.
那些留意自2023年7月起所开启之亮光的人，可分为两个截然不同的群体，因为在2023年7月之后曾一同同行的人，已有一些不再同行。审判是逐步展开的，并且自9/11起，基督复临安息日会被给予“悔改的时间”，为她对“米勒及其同工所采纳的预言解释规则”的拒绝而悔改；他们自1863年起便逐步拒绝这些规则。自9/11直到2020年7月18日，基督复临安息日会被给予最后一次悔改的机会，并且在那时，参与2020年纳什维尔宣告的人受到了考验。在七月，洁净的最后阶段由《但以理书》和《启示录》第十一章第十一节所代表。
It is in this testing process that the second of three tests is accomplished. The second test is a visual test, that is preceded by a test of appetite and that concludes with the third test, which unlike the prior two tests is a litmus test. When the virgins awake at Midnight to the call “Behold the Bridegroom cometh,” one class has the necessary oil and the other is lost. The Millerites fulfilled this very experience and in so doing they manifested an understanding of both an external and internal line of prophecy.
正是在这一试验过程中，三项试验中的第二项得以完成。第二项试验是视觉试验，它之前有一项关于食欲的试验，并且以第三项试验作结；而第三项试验不同于前两项，是一项石蕊试验。当童女在午夜听到“看哪，新郎来了”的呼声而醒来时，一类人有所需的油，另一类人却迷失了。米勒派正是经历了这种情形，并借此显明他们对外部与内部两条预言线索的理解。
When they proclaimed the second angel’s message by identifying the fallen Protestant churches as the daughters of Babylon, they were proclaiming a message that was external to their experience. In order to proclaim the message of the Midnight Cry they first needed to see themselves as the virgins who had been in a tarrying time. In verse eleven of both Daniel and the Revelation chapter eleven the internal and external messages were opened up as present truth since July of 2023.
当他们通过将堕落的新教教会认定为巴比伦的众女儿来宣讲第二位天使的信息时，他们所宣讲的是对他们自身经历而言属于外在的信息。要宣讲半夜呼声的信息，他们首先需要把自己看作那些正处在耽延时期的童女。在《但以理书》十一章十一节和《启示录》十一章十一节中，内在与外在的信息自2023年7月起被开启为现今真理。
In chapter one of Daniel, the second and visual test was when they found Daniel and the three worthies countenances fairer and fatter in “appearance” than those who ate the Babylonian fare. In chapter two the visual test is represented as a prophetic test that demands to correctly interpret a hidden message that is ultimately shown to be the image of the kingdoms of Bible prophecy. Chapters one, two and three of Daniel represent the first, second and third angels of Revelation fourteen.
在但以理书第一章，第二个、也是视觉性的试验，是当他们发现但以理和那三位同伴的“外貌”比那些吃巴比伦膳食的人更俊美，身体也更肥胖。到了第二章，这个视觉性的试验则体现为一个预言性的试验，要求正确解读一个隐藏的信息，而这个信息最终被显明为圣经预言中列国之像。但以理书第一、第二、第三章代表启示录第十四章中的第一、第二、第三位天使。
The second angel of Revelation fourteen addresses the external message of the Millerite history, and chapter two of Daniel also addresses the external line with the image of the beasts of prophetic history. The visual test in chapter one was based upon Daniel and the three worthies, and is therefore the internal line. The external and internal lines of prophecy represented with the parallel of Daniel chapters one through three with the three angels of Revelation fourteen, produce another witness to the second angels’ message as fulfilled by the Millerites.
启示录十四章的第二位天使论及米勒派历史中的外在信息，而但以理书第二章也借着先知历史中诸兽的形象来论及外在的线路。第一章中的视觉试验是基于但以理和那三位忠信者，因此属于内在的线路。将但以理书第一至第三章与启示录十四章的三位天使并行对照所呈现的预言之外线与内线，又为第二位天使的信息在米勒派中的应验提供了另一项见证。
The Millerites proclaimed both an external and internal message when they fulfilled the proclamation of the Midnight Cry. Their external message was the second angel of Revelation fourteen, thus directly tying the Millerite’s message with the second angel and the image of Daniel two. The image represents the external kingdoms of Bible prophecy from literal Babylon unto modern Babylon that comes to its end at the close of human probation. The Millerites connect again with the external message of Babylon. Daniel’s visual test was based upon the diet which he chose to eat, and the first angel of Revelation ten who came down and placed one foot on the earth and the other on the sea had a little book open, which John was commanded to eat. The first angel is represented by appetite and is followed by a visual test. The visual test includes and internal and external line of truth.
米勒派在完成“半夜呼声”的宣告时，同时宣告了外在与内在的信息。他们的外在信息是启示录十四章的第二位天使，因此把米勒派的信息直接与第二位天使以及但以理书第二章的大像联系起来。那座大像代表圣经预言中的外在诸王国，从字面的巴比伦直至在人类恩典期结束时终结的现代巴比伦。米勒派再次与关于巴比伦的外在信息相联系。但以理的视觉考验是基于他所选择要吃的饮食，而启示录第十章的第一位天使从天而降，一脚踏地、一脚踏海，拿着一本展开的小书卷，约翰被吩咐把它吃下去。第一位天使以食欲为代表，随后是一个视觉的考验。这个视觉的考验包含内在与外在两条真理线。
Verse eleven of Daniel eleven, in parallel with verse eleven of Revelation eleven represents the two-fold visual test. The test concludes at the litmus test, when the virgins manifest whether they have the oil or not. That manifestation occurs just before the close of probation at the Sunday law in the United States. The close of probation at the Sunday law was typified by October 22, 1844. Just before October 22, 1844 on August 17, 1844 the Millerites carried the message like a tidal wave across the eastern seaboard of the United States.
《但以理书》十一章十一节与《启示录》十一章十一节相对应，代表双重的可见试验。这项试验最终归结为一道试金石的考验：童女显明自己是否有油。这一显明发生在美国星期日法令、恩典期结束之前不久。星期日法令时的恩典期结束，曾由1844年10月22日所预表。就在1844年10月22日之前的1844年8月17日，米勒派如同海啸般把这信息传遍美国东海岸。
1989 is the time of the end when the book of Daniel was unsealed and when the book of Daniel is unsealed there is always an increase of knowledge which produces two classes of worshippers. 1989 is the first of those three testing waymarks as typified by the arrival of the first angel in 1798. When the first angel descended on August 11, 1840 he typified the angel of Revelation eighteen descending on 9/11. The first disappointment of Millerite history marked the arrival of the second angel and typified July 18, 2020, and the beginning of the tarrying time. The Millerites progressively awakened to the message of the second angel and that they were the virgins in the parable of the ten virgins. They were fully awakened at the Exeter camp meeting in August of 1844. The one hundred and forty-four thousand were awakened in July 2023 when the message of the Midnight Cry began to be progressively unsealed.
1989年是终结的时候，那时《但以理书》被解封；而每当《但以理书》被解封，常会带来知识的增长，从而产生两类敬拜者。1989年是那三个考验路标中的第一个，正如1798年第一位天使的来到所预表的那样。1840年8月11日第一位天使降临之时，这预表了启示录第十八章的天使在9/11的降临。米勒派历史上的第一次失望标志着第二位天使的来到，并预表了2020年7月18日以及迟延时期的开始。米勒派逐步被第二位天使的信息唤醒，并认识到他们就是十童女比喻中的童女。他们在1844年8月埃克塞特的营会上被完全唤醒。2023年7月当午夜呼声的信息开始逐步解封时，十四万四千人被唤醒。
The tarrying time ended for the Millerites at Exeter, just as it ended for the family of Lazarus when Jesus resurrected Lazarus to become the crowning act of Christ ministry, when Lazarus became the “seal” of His ministry. Lazarus resurrection marks the end of the tarrying time, and the sealing of God’s people. The Triumphal Entry that followed typified the proclamation of the Midnight Cry message in Millerite history. The theme of verse eleven of Daniel chapter eleven is the rise and fall of the king of the south and it leads to the battle of Panium in verses thirteen to fifteen. Those verses are the litmus test where the seal is placed upon the foreheads of the men and women who are to be lifted up as an ensign in verse sixteen.
米勒派的迟延时期在埃克塞特结束了，正如当耶稣使拉撒路复活之时，拉撒路一家人的迟延时期也随之结束；那次复活成为基督事工的顶点，拉撒路也成为他事工的“印记”。拉撒路的复活标志着迟延时期的结束，以及上帝子民的盖印。随之而来的荣耀进入耶路撒冷，预表了米勒派历史中“午夜呼声”信息的宣告。但以理书第十一章第十一节的主题是南方王的兴衰，并在第十三至第十五节引向帕尼翁之战。那些经文是试金石，在那里，印记被盖在那些将在第十六节被举起为旌旗的男女的额上。
Verse fifteen was fulfilled at the Battle of Panium which aligns with Christ’s visit to Caesarea Philippi. There at Caesarea Philippi Christ turned Simon Barjonah’s name unto Peter marking the sealing of the one hundred and forty-four thousand. From then on the light of the soon-coming cross was opened up to the disciples. When Christ changed Simon’s name to Peter just before the cross, it aligned with the litmus test of Exeter and Lazarus leading the Triumphal Entry into Jerusalem. The Exeter camp meeting from the 12th to the 17th of August represents the final settling into the truth before the shaking that is the earthquake of the Sunday law in chapters eleven of Daniel and Revelation.
第十五节在帕尼翁之战中应验，这与基督造访该撒利亚·腓立比相一致。在那里，在该撒利亚·腓立比，基督把西门·巴约拿的名字改为彼得，标志着十四万四千人的盖印。从那时起，即将来临的十字架之光向门徒开启。基督在上十字架前将西门的名字改为彼得，这与埃克塞特与拉撒路的试金石相一致，并引领了凯旋进入耶路撒冷。8月12日至17日的埃克塞特营会，代表在震动之前于真理上最终定稳；这场震动就是但以理书和启示录第十一章所说的星期日法令的地震。
“The work in Battle Creek is after the same order. The leaders in the sanitarium have mingled with unbelievers, admitting them to their councils, more or less, but it is like going to work with their eyes shut. They lack the discernment to see what is going to break upon us at any time. There is a spirit of desperation, of war and bloodshed, and that spirit will increase until the very close of time. Just as soon as the people of God are sealed in their foreheads—it is not any seal or mark that can be seen, but a settling into the truth, both intellectually and spiritually, so they cannot be moved—just as soon as God’s people are sealed and prepared for the shaking, it will come. Indeed, it has begun already. The judgments of God are now upon the land, to give us warning, that we may know what is coming.” Manuscript Releases, volume 10, 252.
“巴特尔克里克的工作也如出一辙。疗养院的领导人与不信之人混杂，或多或少允许他们参与他们的会议，但这就像闭着眼睛去作工。他们缺乏分辨力，不能看出随时可能临到我们的事。如今有一种绝望、战争与流血的精神，而且这种精神将不断增强，直到时间的终了。一旦上帝的子民在额上受了印——这并不是任何肉眼可见的印记或标记，乃是在智力和心灵上对真理的定居，使他们不致动摇——一旦上帝的子民受了印并为那场摇动作好准备，摇动就要来到。事实上，它已经开始了。上帝的审判现今临到这地，为要给我们警告，使我们知道将要来临的是什么。”《文稿发布》，第10卷，第252页。
The sealing of the one hundred and forty-four thousand was represented by the Exeter camp meeting, Christ changing Simon’s name to Peter and the resurrection of Lazarus. That resurrection typifies the resurrection of the two witnesses in Revelation chapter eleven. Verses ten through sixteen represent the hidden history of verse forty. The unsealing of the hidden history of verse forty began within the historical fulfillment of verse eleven and the Ukrainian war. From July of 2023 that hidden history has been in the process of being unsealed by the Lion of the tribe of Judah.
十四万四千人的盖印，是由埃克塞特露营大会、基督把西门改名为彼得，以及拉撒路的复活所预表的。那次复活预表启示录第十一章中两位见证人的复活。第十至第十六节代表第四十节的隐藏历史。第四十节隐藏历史的开印，是在第十一节的历史性应验以及乌克兰战争之中开始的。自2023年7月起，那段隐藏的历史一直在被犹大支派的狮子开印。
When the candidates to be among the one hundred and forty-four thousand were resurrected in verse eleven of Revelation chapter eleven the visual prophetic test that must be passed before probation closes at the Sunday law, which Sister White identifies as the test of the image of the beast, began.
当那些将成为十四万四千人之一的候选者在《启示录》十一章十一节复活时，在恩典期于星期日法令时关闭之前必须通过的可见的预言性考验——怀爱伦姐妹称之为“兽像的考验”——就开始了。
“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.
主清楚地向我显明，兽的像将在恩典期结束之前形成；因为那将成为上帝子民的大考验，他们的永恒命运将因此被决定。你的立场混乱而前后矛盾，以至于很少人会受骗。
“In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].
在《启示录》第13章中，这一主题被清楚地呈现出来；[启示录13:11-17，引用]
“This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.
这就是上帝子民在受印之前必须经历的考验。凡借着遵守祂的律法、拒绝接受伪安息日，从而证明对上帝忠诚的人，都要归入主上帝耶和华的麾下，并要领受永生上帝的印记。那些放弃源自天上的真理而接受星期日安息日的人，将受兽的印记。手稿发布，第15卷，15。
The external line of prophecy is unsealed in the history of verse eleven of Daniel eleven and the internal line is unsealed in Revelation chapter eleven verse eleven. The external line identifies how the image of the beast, which represents the combination of church and state with the church in control of the relationship is formed during the period of the judgment of the living. The internal line identifies how the image of Christ which represents a combination of divinity with humanity is formed during the judgment of the living.
预言的外线在但以理书十一章十一节的历史中被揭开，内线在启示录十一章十一节被揭开。外线指出，兽像——它代表教会与国家的结合，并由教会主导这种关系——是在活人审判时期形成的。内线指出，基督的形象——它代表神性与人性的结合——是在活人审判时期形成的。
The reform movement of the third angel and the one hundred and forty-four thousand began at the time of the end in 1989 as represented in verse ten of Daniel eleven. The perfect fulfillment of Daniel chapter twelve then began.
第三位天使与十四万四千人的改革运动在1989年的末时开始，正如但以理书十一章第十节所示。随后，但以理书第十二章的完全应验便开始了。
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. 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. Daniel 12:9, 10.
他又说：“但以理啊，你只管去吧，因为这些话已经被封闭并封印，直到末时。许多人必被洁净，变得洁白，并受熬炼；但恶人仍必行恶；恶人没有一个能明白，惟有智慧人能明白。”但以理书12:9、10。
Verse ten of chapter eleven represents the beginning of a “purification process” that is represented by the first angel as fearing God. Verses eleven and twelve represent where the one hundred and forty-four thousand are made white. The book of Zechariah identifies that experience.
第十一章第十节象征着一个“洁净过程”的开始，这一过程被第一位天使以“敬畏神”来呈现。第十一节和第十二节则表明十四万四千人被洗净，成为洁白。撒迦利亚书指出了那种经历。
And he shewed me Joshua the high priest standing before the angel of the Lord, and Satan standing at his right hand to resist him. And the Lord said unto Satan, The Lord rebuke thee, O Satan; even the Lord that hath chosen Jerusalem rebuke thee: is not this a brand plucked out of the fire? Now Joshua was clothed with filthy garments, and stood before the angel. And he answered and spake unto those that stood before him, saying, Take away the filthy garments from him. And unto him he said, Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment. And I said, Let them set a fair mitre upon his head. So they set a fair mitre upon his head, and clothed him with garments. And the angel of the Lord stood by. Zechariah 3:1–5.
他又使我看见大祭司约书亚站在耶和华的使者面前，撒但站在他的右边与他作对。耶和华对撒但说：撒但哪，耶和华责备你！拣选耶路撒冷的耶和华也责备你！这不是从火中抽出来的一根柴吗？那时约书亚穿着污秽的衣服，站在使者面前。他就吩咐站在他面前的人说：把他污秽的衣服脱去；又对他说：看哪，我已经除去了你的罪孽，要给你穿上洁净华美的衣裳。我说：把洁净的冠冕戴在他头上吧。他们就把洁净的冠冕戴在他头上，又给他穿上衣服；耶和华的使者在旁边站立着。撒迦利亚书 3:1-5。
This passage is fulfilled in the final work of Christ as the High Priest and represents the sealing of the one hundred and forty-four thousand.
这段经文在基督作为大祭司所进行的最后工作中得以应验，并象征十四万四千人的受印。
“Zechariah’s vision of Joshua and the Angel applies with peculiar force to the experience of God’s people in the closing scenes of the great day of atonement. The remnant church will then be brought into great trial and distress. Those who keep the commandments of God and the faith of Jesus will feel the ire of the dragon and his hosts. Satan numbers the world as his subjects; he has gained control even of many professing Christians. But here is a little company who are resisting his supremacy. If he could blot them from the earth, his triumph would be complete. As he influenced the heathen nations to destroy Israel, so in the near future he will stir up the wicked powers of earth to destroy the people of God. Men will be required to render obedience to human edicts in violation of the divine law.” Prophets and Kings, 587.
撒迦利亚关于约书亚与天使的异象，特别有力地适用于上帝子民在大赎罪日末后阶段的经历。那时，余民教会将被带入极大的试炼与患难。那些遵守上帝诫命并持守耶稣的信心的人，将感受到龙及其势力的怒气。撒但把全世界都视为他的臣民；他甚至已经控制了许多自称为基督徒的人。然而，这里有一小群人正在抵挡他的至上权势。若是他能把他们从地上除灭，他的胜利就告完成。正如他曾影响外邦列国去毁灭以色列，一样，在不久的将来，他也要煽动地上邪恶的权势去毁灭上帝的子民。人们将被要求服从那些违背上帝律法的人为法令。——《先知与君王》, 第587页。
The “closing scenes of the great day of atonement” is the sealing of first the one hundred and forty-four thousand which is followed thereafter with the sealing of God’s other children wo are currently in Babylon.
“大赎罪日的结束场景”就是先对那十四万四千人盖印，随后再对目前仍在巴比伦中的神其余的儿女盖印。
“As the people of God afflict their souls before Him, pleading for purity of heart, the command is given, ‘Take away the filthy garments,’ 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.’ Zechariah 3:4. The spotless robe of Christ’s righteousness is placed upon the tried, tempted, 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. A ‘fair miter’ is set upon their heads.
当神的子民在祂面前刻苦己心，恳求内心清洁时，就有命令发出：“除去他污秽的衣服”，又有安慰的话说：“看哪，我已使你的罪孽离开你，我要给你换上华美的衣服。”（撒迦利亚书 3:4）基督那无玷污的义袍披在那些经受试炼、受试探且忠心的神的儿女身上。那被藐视的余民披上荣耀的衣裳，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，登记在历代忠信者之中。他们抵挡了那欺骗者的诡计；他们并未因龙的咆哮而转离忠心。如今他们永远不再受试探者的诡计所侵害。他们的罪都归到罪的起源者身上。一顶“洁净的冠冕”戴在他们头上。
“While Satan has been urging his accusations, holy angels, unseen, have been passing to and fro, placing upon the faithful ones 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.’ Revelation 14:4, 5.
当撒但正竭力控告的时候，看不见的圣天使正穿梭往来，把永生神的印记印在忠心的人身上。这些人就是与羔羊一同站在锡安山上的人，额上写着父的名。他们在宝座前唱新歌；除了从地上被赎来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。这些人是从人间被赎出来的，作归给神和羔羊的初熟果子。在他们口中并没有诡诈，因为他们在神的宝座前是没有瑕疵的。”启示录14:4-5。
“Now is reached the complete fulfillment of the 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.’ Zechariah 3:8. 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.’ Isaiah 4:2, 3.” Prophets and Kings, 591, 592.
“如今天使的话已经完全应验：‘大祭司约书亚啊，你和坐在你面前的同伴，现在要听；因为他们是令人惊奇的人。看哪，我要使我的仆人——枝子——出现。’撒迦利亚书3:8。基督被显明为祂子民的救赎主和拯救者。如今余民的确成为‘令人惊奇的人’，因为他们朝圣之旅的眼泪与羞辱，已在上帝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荣耀，地上的出产必为从以色列逃脱的人成为美好可喜。那时，留在锡安的、留在耶路撒冷的，必称为圣，就是凡被记在耶路撒冷活人之中的人。’以赛亚书4:2、3。” 《先知与君王》，591、592。
The sealing is the second step of Daniel’s “purified, made white and tried.” Verses eleven and twelve identify the final rise and fall of Russia, the prophetic king of the south which precedes the Battle of Panium in verses thirteen through fifteen. When the one hundred and forty-four thousand have their filthy garments removed by Christ in the closing scenes of the great day of atonement, they receive a “fair miter,” which is Daniel’s promotion to the third ruler, along with the scarlet robe and the golden chain. That is also Joseph’s gift of the golden chain, his promotion to the second ruler and the gift of the king’s ring. The “ring” represents the royal seal which a ruler used to impress his laws with the royal seal.
“盖印”是但以理“洁净、洁白并受试炼”的第二步。第十一、十二节指出预言中的“南方之王”——俄罗斯——最后的兴起与衰落，这先于第十三至十五节的帕尼翁之战。当大赎罪日的结束场景中，基督为十四万四千人除去他们污秽的衣服时，他们就领受“洁净的冠冕”；这与但以理被升为第三位掌权者，并赐予绯红袍与金链相对应。这也对应约瑟所得的金链、他被升为国中第二位以及王赐的印戒。“印戒”代表王家的印玺，统治者用它在自己的法令上盖上王印。
Darius used his signet to seal the pit where Daniel was placed among the lions.
大流士用他的印玺封住了但以理被放在狮子中间的坑口。
Then the king commanded, and they brought Daniel, and cast him into the den of lions. Now the king spake and said unto Daniel, Thy God whom thou servest continually, he will deliver thee. And a stone was brought, and laid upon the mouth of the den; and the king sealed it with his own signet, and with the signet of his lords; that the purpose might not be changed concerning Daniel. Daniel 6:16, 17.
于是王下令，人就把但以理带来，扔进狮子坑。王对但以理说：“你所常常侍奉的那位神，他必拯救你。”有人搬来一块石头，盖在坑口；王又用自己的印玺和群臣的印玺把它封上，为使关于但以理的决定不得更改。但以理书 6:16-17。
The Hebrew word translated as “signet” is H5824 in Strongs, and it is derived from a root word corresponding to H5823; meaning a signet ring (as engraved). Joshua before the angel, Daniel in the lion’s den, Joseph before Pharaoh represent the sealing of the one hundred and forty-four thousand, which is the second test in Daniel twelve where those who have been purified, are then “made white,” in advance of being “tried.” These lines are also represented by “ Zerubbabel,” “the son of Shealtiel.”
希伯来文中被译为“signet”的词在斯特朗编号中为 H5824，它源自与 H5823 相对应的词根，意思是（雕刻的）印戒。约书亚在天使面前、但以理在狮子坑中、约瑟在法老面前，代表十四万四千人的盖印；这是但以理书第十二章中的第二次考验，在那里，那些已经被洁净的人随后被“洁白”，先于被“熬炼”。这些线也由“所罗巴伯”、“撒拉铁的儿子”所代表。
In that day, saith the Lord of hosts, will I take thee, O Zerubbabel, my servant, the son of Shealtiel, saith the Lord, and will make thee as a signet: for I have chosen thee, saith the Lord of hosts. Haggai 2:23.
万军之耶和华说：到那日，我仆人撒拉铁的儿子所罗巴伯啊，我必取你，这是耶和华说的，并要使你如印戒，因为我拣选了你。这是万军之耶和华说的。哈该书 2:23。
Zerubbabel means offspring of Babylon, and his father was Shealtiel, meaning “asked of God.” Zerubbabel represents the second angel’s message which calls the offspring of Babylon into God’s flock in the last days. The element of “prayer” is associated with the one hundred and forty-four thousand who call the final offspring of Babylon out, for that revival only occurs with prayer.
所罗巴伯的意思是“巴比伦的后裔”，他的父亲是撒拉铁，这个名字的意思是“向神所求”。所罗巴伯代表第二位天使的信息，这信息在末后的日子呼召巴比伦的后裔归入神的羊群。“祷告”这一要素与那些呼召最后的巴比伦后裔出来的十四万四千人相关，因为那样的复兴唯有借着祷告才会发生。
“A revival of true godliness among us is the greatest and most urgent of all our needs. To seek this should be our first work. There must be earnest effort to obtain the blessing of the Lord, not because God is not willing to bestow His blessing upon us, but because we are unprepared to receive it. Our heavenly Father is more willing to give His Holy Spirit to them that ask Him, than are earthly parents to give good gifts to their children. But it is our work, by confession, humiliation, repentance, and earnest prayer, to fulfill the conditions upon which God has promised to grant us His blessing. A revival need be expected only in answer to prayer. While the people are so destitute of God’s Holy spirit, they cannot appreciate the preaching of the Word; but when the Spirit’s power touches their hearts, then the discourses given will not be without effect. Guided by the teachings of God’s Word, with the manifestation of His Spirit, in the exercise of sound discretion, those who attend our meetings will gain a precious experience, and returning home, will be prepared to exert a healthful influence.
在我们中间兴起真正敬虔的复兴，是我们一切需要中最大且最迫切的。寻求这件事，应当成为我们首要的工作。为得着主的赐福，必须付出恳切的努力；并非因为上帝不愿将祂的福分赐给我们，乃是因为我们尚未预备好去领受。我们的天父比地上的父母把好东西给儿女，更愿意将祂的圣灵赐给求祂的人。然而，我们的本分是藉着认罪、自卑、悔改和恳切祈祷，去履行上帝应许赐福所附的条件。复兴只可作为祷告蒙应允的答复而被指望。当人们如此缺乏上帝的圣灵时，他们无法珍视圣道的宣讲；但当圣灵的大能触动他们的心时，所传的讲论便不会毫无果效。在上帝话语的教训引导之下，又有祂圣灵的彰显，并且运用明智的判断，凡参加我们聚会的人都将得着宝贵的经历；他们回到家中，也就预备好发挥健全而有益的影响。
“The old standard bearers knew what it was to wrestle with God in prayer, and to enjoy the outpouring of His Spirit. But these are passing off from the stage of action; and who are coming up to fill their places? How is it with the rising generation? Are they converted to God? Are we awake to the work that is going on in the heavenly sanctuary, or are we waiting for some compelling power to come upon the church before we shall arouse? Are we hoping to see the whole church revived? That time will never come.
昔日的旗手知道在祷告中与上帝摔跤是什么滋味，也享受过祂圣灵的浇灌。然而，他们正逐渐退出历史舞台；谁将起来接替他们的位置呢？正在兴起的一代情况如何？他们是否已经归向上帝？对于天上圣所正在进行的工作，我们是否已经醒悟，还是要等到某种强大的力量临到教会之后才肯醒起？我们是否指望看到整个教会都复兴？那样的时候永远不会来到。
“There are persons in the church who are not converted, and who will not unite in earnest, prevailing prayer. We must enter upon the work individually. We must pray more, and talk less. Iniquity abounds, and the people must be taught not to be satisfied with a form of godliness without the spirit and power. If we are intent upon searching our own hearts, putting away our sins, and correcting our evil tendencies, our souls will not be lifted up unto vanity; we shall be distrustful of ourselves, having an abiding sense that our sufficiency is of God.” Selected Messages, book 1, 121, 122.
教会中有些人尚未悔改归正，也不愿在恳切、大有功效的祷告上同心合意。我们必须各自投入这项工作。我们必须多祷告，少说话。罪孽泛滥，必须教导人们，不要满足于只有敬虔的外貌而没有灵与能力。若我们专心省察自己的内心，除去自己的罪，并改正我们的恶倾向，我们的心灵就不会因虚妄而自高；我们就会不信任自己，并恒常意识到我们的够用是出于上帝。——《精选信息》第一册，第121、122页。
The waymark of prayer is set forth in Daniel, describing a prayer to understand the external message in chapter two, and also a prayer to fulfill the internal message represented in chapter nine. Zerubbabel and his father Shealtiel represent the sealing of the one hundred and forty-four thousand at the second test, which is the visual test of the image of the beast, which is also the internal test represented in Revelation chapter eleven, verse eleven, and also the external test represented in Daniel chapter eleven, verse eleven.
《但以理书》提出了祷告这一路标：第二章描述了为明白外在信息而作的祷告，第九章则描述了为成就其中所呈现的内在信息而作的祷告。所罗巴伯和他的父亲撒拉铁，代表在第二道考验中对十四万四千人的封印；这道考验就是与兽像有关的可见考验，它也是《启示录》十一章十一节所代表的内在考验，同时也是《但以理书》十一章十一节所代表的外在考验。
We will continue to address verse eleven in the next article.
我们将在下一篇文章中继续讨论第十一节。