When the Lord led His last-day people back to Jeremiah’s “old paths” on September 11, 2001, He had already identified the rule of the triple application of prophecy.
當主㧻伊末後日子个百姓，於二〇〇一年九月十一日領轉耶利米所講个「古道」辰光，伊早已指明豫言三重應用个法則。
Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.
所以耶和华阿能讲：侬众立勒路口，看一看，访问古早个路径，问哪一条是善道，便行勒其中；介能，侬众个灵魂就必得着安息。只是伊拉讲：阿拉勿肯行勒其中。阿拉也设立守望个人派勒侬众以上，讲：要听号筒个声音。只是伊拉讲：阿拉勿肯听。耶利米书 6:16, 17.
When the Lord returned His people to the old paths, they would find rest (the latter rain), and the watchmen were then given a trumpet message. All the prophets most perfectly identify the end of the last days, so the trumpet message of the last days would be the final trumpet, which is the seventh trumpet, which is the third woe.
當主領伊个子民轉回古道个辰光，伊拉就會尋着安息（後雨）；彼時，守望个人就受着號筒个信息。眾先知對末後日子个結局都指認得頂明白，所以末後日子个號筒信息，就會是末次个號筒，也就是第七號筒，也就是第三樣災禍。
When His last-day people began to walk within the old paths, it was recognized that the characteristics of the first woe, identified a specific symbolic historical leader (Mohammed), and that the second woe, did the same thing (Osman). It was found that each of the first four trumpets also had specific symbolic leaders to identify the trumpet, and it was then recognized that Osama bin Laden was the symbolic leader of the third woe.
当佢末日个子民开始行勒古道之中辰光，人就认得：头一个灾祸个特征，指出了一个特定个象征性历史领袖（Mohammed）；第二个灾祸也同样指出了一个特定个象征性历史领袖（Osman）。后来又发现，头四枝号筒每一枝也都有用来标明该号筒个特定象征性领袖；于是人就进一步认得，Osama bin Laden 就是第三个灾祸个象征性领袖。
Mohammed was associated with Arabia, and Osman was the symbol of the Ottoman Empire in Turkey, and Osama bin Laden represented world-wide Islamic terror, though he, as with Mohammed, was an Arabian.
穆罕默德同阿拉伯有关；奥斯曼乃土耳其奥斯曼帝国个象征；奥萨马·本·拉登则代表遍世界个伊斯兰恐怖主义，虽则伊同穆罕默德一样，也还是一个阿拉伯人。
It was also recognized that the first woe, hurt the armies of Rome and that the second woe, killed the armies of Rome. September 11, 2001 was then recognized as the point when Islam of the third woe, hurt the army of Rome (the United States), but that at the Sunday law, it will kill the army of Rome, as the United States comes to its conclusion as the sixth kingdom of Bible prophecy, and surrenders its national sovereignty to the threefold union of the dragon, the beast and the false prophet.
同时也认得，头一桩灾祸乃是伤害罗马个军兵，而第二桩灾祸乃是杀戮罗马个军兵。于是，二〇〇一年九月十一日又被认得为第三桩灾祸之伊斯兰教伤害罗马个军兵（美国）个时点；但到礼拜日法令颁行个辰光，伊就要杀戮罗马个军兵；彼时，美国作为《圣经》预言中第六个国度，将要走到伊个结局，并将伊个国家主权交付拨龙、兽同假先知个三重联合。
It was recognized that the United States was the earth beast with two horns of power. A primary prophetic characteristic of the earth beast is that it changes from a lamb to a dragon. Prophetically horns represent strength, and the strength of the earth beast was Republicanism and Protestantism, represented as the two horns of the earth beast. But now in the last days, the two strengths of the earth beast have changed to military and economic power. On September 11, 2001 Islam of the third woe struck the earth, a symbol of the earth beast, the Pentagon, a symbol of its military might, and the Twin Towers in New York City, a symbol of its economic strength.
人认出美国就是有两只权柄之角个地兽。地兽个一个主要预言特征，就是伊会从羊羔变做龙。按预言讲，角表明力量；地兽个力量，本来就是共和主义搭新教主义，也就是地兽两只角所代表个。但到末后个日子里，地兽个两种力量已经变做军事搭经济个权势。二〇〇一年九月十一日，第三样灾祸个伊斯兰击打了地——地兽个象征——五角大楼——伊军事强权个象征——搭纽约城个双子塔——伊经济力量个象征。
When it was also recognized that the beginning history of the first woe, and the ending history of the second woe, both presented an illustration of the sealing of the one hundred and forty-four thousand, it was recognized that at the arrival of the third woe, when the great buildings of New York were brought down, it was identified that the sealing process of the one hundred and forty-four thousand had began.
當人也認識到：頭一樣災禍個起始歷史，同第二樣災禍個終結歷史，兩者攏呈現了十四萬四千人受印個一個表號；那末，到第三樣災禍臨到、新約克個高大建築被拆倒個辰光，也就看出來：十四萬四千人受印個過程，已經開始了。
“Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.
“阿今传出闲话，说我曾宣告纽约要给海啸扫荡脱？此话我从来呒没讲过。我所讲个，是我看见该处高楼大厦一层一层造起个辰光，就说道：‘等到主起来，大大震动全地辰光，要发生何等可怕个景象啊！到辰光，《启示录》18:1–3个话就要应验。’《启示录》第十八章全章，侪是对将要临到地上之事个警告。至于纽约将要遭遇个事，我并呒没特别个亮光；我不过晓得，总有一日，该处个大厦要因上帝权能个翻转倾覆而被推倒。照着所赐给我个亮光，我晓得毁灭已经在世上。主一句话，伊大能一摸，该些庞大个建筑就要倒塌。将要发生个景象，其可怖个程度，是我伲所想象勿到个。”《Review and Herald》，1906年7月5日。
The “destruction that is in the world,” is the character of Islam, for its character is represented as Apollyon and Abaddon in chapter nine, verse eleven of Revelation.
「喺世界里向个毁灭」，就是伊斯兰个性情，因为伊个性情，喺《启示录》第九章十一节里向，表明为亚玻伦搭阿巴顿。
And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon. Revelation 9:11 (NINE ELEVEN).
伊拉有一个王辖治伊拉，就是无底坑个使者；伊个名，用希伯来话叫亚巴顿，用希利尼话叫亚玻伦。启示录 9:11（九一一）。
The meaning of the name, or character, of the king that rules Islam, both in Hebrew and Greek, as represented by the two names is “death” and “destruction,” which arrived on September 11, 2001, when the great buildings of New York were thrown down. At that point, Revelation chapter eighteen, verses one through three began to be fulfilled.
管辖伊斯兰个王个名字，或其名号，照希伯来文搭希腊文、由两只名字所表明个意思，就是“死亡”搭“毁灭”；此事于二〇〇一年九月十一日临到，当时纽约个高大建筑被倾倒。到勒个辰光，《启示录》第十八章一节到三节就开始应验。
It was recognized that the first mention of the wild man of Islam in the book of Genesis used the Hebrew word for the “wild Arabian ass,” which was translated in the verse as a “wild man.” The symbol of Islam is the horse family, and in Revelation chapter nine, it was also represented as a warhorse. Upon the sacred charts of Habakkuk, that God’s people had been informed “should not be altered,” Islam was also represented by the war horses.
已经认得，《创世记》里向伊斯兰个野人个头一趟提起，所用个希伯来字，原是指“阿拉伯个野驴”，经文里翻做“野人”。伊斯兰个象征是马属；到《启示录》第九章里，也用战马来表明。哈巴谷个圣图表上——上帝个子民曾受指示，晓得“勿应当改动”——伊斯兰同样是用战马来表明个。
And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:11, 12.
耶和华个使者对伊讲：“侬看，侬已经有孕，要生一个儿子；要给伊起名叫以实玛利，因为耶和华已经听见侬个苦情。伊必做人中个野驴；伊个手要攻击各人，各人个手也要攻击伊；伊必住勒伊众弟兄个对面。” 创世记 16:11、12。
The first mention of the birth of Ishmael was associated with a “restraint,” which became a primary symbol associated with Islam.
以實瑪利出世个頭一趟提起，是同一種「約束」聯繫牢个；而箇種約束，後來就成爲同伊斯蘭教相聯个主要象徵。
Now Sarai Abram’s wife bare him no children: and she had an handmaid, an Egyptian, whose name was Hagar. And Sarai said unto Abram, Behold now, the Lord hath restrained me from bearing: I pray thee, go in unto my maid; it may be that I may obtain children by her. And Abram hearkened to the voice of Sarai. Genesis 16:1, 2.
其辰，亞伯蘭个妻子撒萊弗曾替伊生育兒女；伊有一個使女，係埃及人，名叫夏甲。撒萊對亞伯蘭講：「看哪，耶和華使我弗得生育；求儂入我个使女房中去，或者我可藉著伊得著兒女。」亞伯蘭就聽從了撒萊个話。創世記 16:1, 2。
In the very same first mention of Islam, as represented by the birth of Ishmael, submission is emphasized. The concept of submission is fundamental to the religion of Islam. The word “Islam,” is derived from two Arabic words, “salaam,” which means “peace”, and “aslama,” which means “to submit” or “surrender”. Islam teaches that believers should submit their will to the will of Allah (God) in all aspects of life. Once Sarah realized she had made a bad decision by encouraging Abraham to take Hagar and produce Ishmael she got permission from Abraham to treat Hagar harshly, causing Hagar to flee from the home of Abraham. There she received a message from the angel.
就连喺头一遭题起伊斯兰、也就是以实玛利出世所预表个辰光，“顺服”也已经受着强调。顺服个观念，对伊斯兰教乃是根本性个。 “Islam” 一词，出自两只阿拉伯语词：“salaam”，意思是“和平”；同“aslama”，意思是“顺服”抑或“降服”。伊斯兰教教导信徒，喺生活个一切方面，侪应当使自家个意志顺服于阿拉（神）个旨意。等到撒拉觉察，自家先前怂恿亚伯拉罕收夏甲、生出以实玛利，乃是一项错误个决定之后，伊就得着亚伯拉罕个许可，严厉对待夏甲，致使夏甲从亚伯拉罕个家里逃走。喺该里，伊领受了天使个信息。
But Abram said unto Sarai, Behold, thy maid is in thy hand; do to her as it pleaseth thee. And when Sarai dealt hardly with her, she fled from her face. And the angel of the Lord found her by a fountain of water in the wilderness, by the fountain in the way to Shur. And he said, Hagar, Sarai’s maid, whence camest thou? and whither wilt thou go? And she said, I flee from the face of my mistress Sarai. And the angel of the Lord said unto her, Return to thy mistress, and submit thyself under her hands. And the angel of the Lord said unto her, I will multiply thy seed exceedingly, that it shall not be numbered for multitude. And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:6–12.
亚伯兰对撒莱讲：「看哪，侬个使女在侬手里；凭侬意待伊罢。」撒莱既苦待伊，伊就从撒莱面前逃走了。 耶和华个使者在旷野里、一眼水泉边寻着伊，就是在往书珥路上个水泉边。使者对伊讲：「夏甲，撒莱个使女，侬从哪搭来？要往哪搭去？」伊讲：「我从我主母撒莱面前逃出来。」 耶和华个使者对伊讲：「转回到侬主母那里去，服在伊手下。」耶和华个使者又对伊讲：「我必要大大增多侬个后裔，多到弗能数算。」耶和华个使者还对伊讲：「看哪，侬有孕了，要生一个儿子；可以给伊起名叫以实玛利，因为耶和华已经听见侬个苦情。 伊必作野驴一般个人；伊个手要攻打各人，各人个手也要攻打伊；伊必住在众弟兄面前。」创世记 16:6–12.
The restraint of Islam, the “submission” that represents the character of the religion of Islam, and the role of Islam are all in the first mention of Ishmael, and represent the prophetic DNA of the Islam represented by the three woes of Revelation. Once the Lord brought His people to Jeremiah’s old paths they also recognized that the “four winds” that are held in check by the four angels of Revelation chapter seven, are specifically the four winds of Islam.
伊斯蘭个約束、「順服」——此乃表明伊斯蘭教性質个特徵——以及伊斯蘭所扮演个角色，攏在以實瑪利初次被提及个所在就已經顯明，並且代表啟示錄三樣災禍所表徵个伊斯蘭之先知性 DNA。一旦主領祂个子民歸回耶利米个古道，伊拉也就認出，啟示錄第七章裏向四位天使所制止个「四風」，特特就是伊斯蘭个四風。
“Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.” Manuscript Releases, volume 20, 217.
「天使正牽制四方个風；彼用一匹發怒个馬來表明，欲掙脫束縛，奔騰過全地个面，所經之處帶來毀滅同死亡。」《Manuscript Releases》卷20，217。
The “angry horse” of Islam that is also the “four winds” that are “restrained” while the sealing of the one hundred and forty-four thousand is accomplished, bear “death and destruction” (Abaddon and Apollyon) in their “path.” Just as the restraint placed upon Hagar, placed that prophetic attribute into the symbol of Islam, the four winds and the angry horse are both restrained, and with that fact in place it was recognized that the beginning of the first woe, identifies a restraint upon Islam as represented by Abubakar’s historical command.
伊斯兰个只“忿怒个马”，也就是“勒住”了一百四十四千人受印完成辰光所讲个“西风四风”，伊拉个“路程”当中带着“死亡搭毁灭”（Abaddon 搭 Apollyon）。正像加勒于夏甲个约束，把迭个预言个属性放进伊斯兰个表号里向；“四风”搭“忿怒个马”两样侪是受约束个。照迭个事实来认，头一个灾祸个起头，就指明了对伊斯兰个一种约束，正如阿布伯克尔历史上个命令所表明个一样。
And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. Revelation 9:4.
並有命令賜俚拉，勿可傷地上個草，也勿可傷啥個青物，也勿可傷啥個樹；單單只可傷額角浪弗有上帝印記個人。啟示錄 9:4。
Line upon line, the beginning of the second woe, which in the triple application of the three woes is placed over the beginning of the first woe, identifies a release of the four angels, who in the verse represents the release of Islam’s second great jihad.
一句接一句，第二樣災禍个起頭，喺三樣災禍个三重應用當中，安放喺第一樣災禍个起頭之上，指出四位天使个釋放；喺該節經文裡，伊表明伊斯蘭第二場大聖戰个釋放。
Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates. Revelation 9:14.
對第六位有號筒个天使講：「釋放嗰四位縛勒大河幼發拉底个天使。」啟示錄 9:14。
It was therefore understood that at the beginning of the third woe, Islam would be both released and restrained, which is the very testimony of Sister White.
故此，可以曉得：喺第三樣災禍開始個辰光，伊斯蘭會同時得著釋放，也受著約束；此正是懷愛倫姊妹所作个見證。
“At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.
「勒歇辰光，當拯救个工夫將要收煞个辰光，地上會有患難臨到，列國也會發怒；總歸會受著約束，免得攔阻第三位天使个工作。勒歇辰光，『晚雨』，也就是從主面前來个甦醒與滋潤，會降臨，為著賜能力予第三位天使个大聲呼喊，並且預備眾聖徒，叫伊拉能彀站立得住，當七個末後个災殃傾倒出來个辰光。」《早期著作》，85。
When the historical record of Islam was investigated it was found that the warfare and accomplishments of Arabic Islam of the first woe, is understood by Islam as “the first great jihad”, and that the warfare of the Ottoman Empire that began when the four angels were loosed is understood by Islam as “the second great jihad”. In agreement with the triple application Islam believes the third and last great jihad, began on September 11, 2001. As William Miller once wrote, “History and prophecy, doth agree.”
当对伊斯兰个历史记载进行考察辰光，人发现：第一样灾祸个阿拉伯伊斯兰之战争搭成功，喺伊斯兰里向来被理解为“头一场大圣战”；而四个天使被释放之后开头个奥斯曼帝国之战争，也喺伊斯兰里被理解为“第二场大圣战”。照应三重应用，伊斯兰相信第三场也是末后一场大圣战，喺 2001 年 9 月 11 日开头。正像 William Miller 曾经写过个：“历史搭预言，原是相合个。”
The “line upon line” application of a release and simultaneous restraint as represented by laying the beginning prophetic line of the first and second woes, over one another, was perfectly confirmed by the Spirit of Prophecy, and immediately after Islam struck on September 11, 2001 President George W. Bush placed a world-wide restraint upon Islam by initiating his war on terror. The simultaneous releasing and restraining of the “angry horse” of Islam was confirmed by the Bible, the Spirit of Prophecy, and also history.
將第一禍同第二禍起頭个預言線一條疊一條相互蓋上去，所表明个「一條線加一條線」个應用，就是釋放同時抑制，已經得著預言之靈完全个證實；而且，伊斯蘭教佇 2001 年 9 月 11 日發動攻擊了後，喬治・W・布殊總統藉著發起其反恐戰爭，對伊斯蘭教施加了全球性个抑制。對伊斯蘭教隻「發怒个馬」个同時釋放同抑制，已經得著《聖經》、預言之靈，以及歷史个證實。
Those who “follow the Lamb” back to the Millerite old paths find the “rest,” which is the latter rain, that Sister White identifies begins when the nations are angered, yet held in check, as they were on September 11, 2001.
个些“跟从羔羊”转回米勒派古道个人，寻着个“安息”；个安息就是晚雨，正如怀爱伦姊妹所指明个，伊开头辰光是在列国发怒、却仍旧受遏制个时候，正像 2001 年 9 月 11 日个情形一样。
“At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.
“迭个辰光，正当救恩个工夫收煞个辰光，灾难要临到地上，列国也要发怒；弗过，伊拉要受着约束，免得拦阻第三位天使个工作。也就迭个辰光，‘晚雨’，就是从主面前来个复兴，要降下，为着赐能力拨第三位天使个大声呼喊，也拨圣徒预备好，能立得住，经过七末灾倾倒出来个时期。”《早期著作》，85页。
Those who “follow the Lamb” back to the Millerite old paths find the “rest,” which is the latter rain, that Sister White identifies begins when the mighty angel of Revelation eighteen descended on September 11, 2001.
凡“跟随羔羊”转回米勒派古道个人，必寻着“安息”；此“安息”即系后雨，怀爱伦姊妹指出，后雨开始于启示录十八章个大力天使降临之辰，即二〇〇一年九月十一日。
“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.
“后雨要落勒上帝个子民身浪。一位大力个天使要从天浪降下来，遍地侪要因伊个荣耀得着光照。”《Review and Herald》，1891年4月21日。
That mighty angel descended when the buildings of New York were thrown down, the sealing of the one hundred and forty-four thousand began, and the latter rain began to sprinkle. Those who were led back to Jeremiah’s old paths, and found the “rest,” which is the latter rain, then recognized that Isaiah’s “rest and refreshing,” was also the latter rain, but it was also an identification of the test which on September 11, 2001 confronted God’s people, and especially the “scornful men” who “ruled Jerusalem”. They came to understand that the test was twofold, for it represented the message of Islam of the third woe, and just as importantly, it represented the biblical methodology that established the message of the latter rain.
當紐約个樓宇倒塌个辰光，該有力个天使就降落；十四萬四千人个印記工作開始，晚雨也開始灑落。凡是蒙引轉回耶利米古道、並尋着「安息」个，該「安息」就是晚雨；彼個辰光，伊拉就認出以賽亞所講个「安息同舒暢」也就是晚雨；弗過，這也同時是對於二〇〇一年九月十一日臨到上帝子民个試驗个標識，特別是對該些「褻慢人」，就是「管轄耶路撒冷」个人。伊拉就明白，該試驗是雙重个；因為伊一方面代表第三樣災禍之伊斯蘭个信息，另外同樣要緊个，是伊也代表建立晚雨信息个聖經方法論。
To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Isaiah 28:12–14.
伊对伊拉讲：“此地就是安息，侬拉好叫困乏个得安息；此地也就是舒畅。”只是伊拉勿肯听。故此，耶和华个言语临到伊拉，就是诫命加诫命，诫命加诫命；一句加一句，一句加一句；此处一点，彼处一点；为要叫伊拉去而向后跌倒，并且跌碎，落入网罗，被擒拿。故此，侬拉该当听耶和华个话，侬拉此班亵慢个人，就是辖管住耶路撒冷此百姓个。以赛亚书 28:12–14
Walking in the old paths allowed God’s last day people to then see that the parable of the ten virgins, which “illustrates the experience of the Adventist people,” was to be repeated “to the very letter,” during the sealing time of the one hundred and forty-four thousand. The testimony of the history where the parable was first fulfilled identified that Habakkuk chapter two was directly connected with and part of the parable. Therefore the “debate” of Habakkuk two represented the test of the rest and refreshing that the scornful men refused to hear. As faithful Bible students continued to investigate the old paths, they realized that not only was the parable of the ten virgins, and Habakkuk two, the same prophecy, but so too was Ezekiel chapter twelve.
行勒古道之中，上帝末日个子民遂得看明：十个童女个比喻——其“说明复临信徒个经历”——要勒十四万四千人受印个辰光，“一字不差”地重演。此比喻头一趟应验个历史之见证，指明《哈巴谷书》第二章直接相连于此比喻，并且本来就是此比喻个一部分。故此，《哈巴谷书》第二章里向个“辩论”，正表明那班讥诮个人所弗肯听个安息并苏醒个试验。及至忠信个圣经研究者继续查考古道，伊拉就看见：非但十个童女个比喻搭《哈巴谷书》第二章原是一则预言，《以西结书》第十二章也同样是一则预言。
“A portion of Ezekiel’s prophecy also was a source of strength and comfort to believers: ‘The word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God. . . . The days are at hand, and the effect of every vision. . . . I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged.’ ‘They of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of My words be prolonged any more, but the word which I have spoken shall be done.’ Ezekiel 12:21–25, 27, 28.” The Great Controversy, 393.
《以西結》預言當中也有一段，成為信徒力量搭安慰个泉源：「耶和華个話臨到我，講，人子啊，爾等喺以色列地有个是啥諺語，講：日子遲延，一切異象都落空？所以儂要對伊拉講，主耶和華如此講……日子已經近了，一切異象个應驗也近了……我要講話，我所講个話必定成就；弗再遲延。」 「以色列家講：伊所看見个異象是關乎許多日子以後个；伊所說个預言，是指著遙遠个時候。所以儂要對伊拉講，主耶和華如此講：我个話再弗有一句遲延；我所講个話，必要成就。」以西結書 12:21–25, 27, 28。」《善惡之爭》，393。
The period of the sealing of the one hundred and forty-four thousand, as represented by the Advent movement of 1840 to 1844, represents the period of time in the last days, when “the effect of every vision” “shall come to pass.” The prophetic history of the first woe, laid upon the prophetic history of the second woe, identifies the prophetic history of the third woe, which is the prophetic history of the sealing of the one hundred and forty-four thousand. It is also the history of 1840 to 1844. It is also the history where the work of the messenger who prepares the way for the Messenger of the Covenant is accomplished. It is the history where the two horns of the earth beast go through a transition from the sixth unto the “eighth” that “is of the seven”. It is the history where the two prophets are slain in the street, in chapter eleven of Revelation.
十四万四千人受印个时期，照1840年到1844年复临运动所表明个，就是末后日子里“各样异象个应验”必要“成就”个一段辰光。头一场灾祸个预言历史，叠加勒第二场灾祸个预言历史之上，就指明了第三场灾祸个预言历史；而第三场灾祸个预言历史，就是十四万四千人受印个预言历史。伊也就是1840年到1844年个历史。伊也就是那为立约之使者预备道路个使者，其工作得以完成个历史。伊就是地兽两个角，从第六经历转变，直到“第八”——就是“七个中间出来个”——个历史。伊就是《启示录》第十一章里，两位先知在街上被杀个历史。
Just as significant though, is the fact that because God’s word never fails, in conjunction with the principle that all the prophets are speaking more of the last days than any other period, on September 11, 2001 the “prophetic days are at hand” where the “words that” God has spoken “will come to pass,” and “it shall be no more prolonged.”
同样要紧个是：因着神个话语从来弗会落空，再加上照着一条原则——众先知所讲个，较之任何别样时期，更是指向末后个日子——故此，到仔2001年9月11日，“预言个日子已经临近”，神所讲个“话语都要成就”，并且“弗再迟延”。
The rebellion of 1863 assigned Laodicean Adventism to wander in the wilderness until they were all dead. The Lord returned to that history on September 11, 2001 as He had done with ancient Israel at Kadesh.
一八六三年个背叛，注定老底嘉复临信仰要徘徊勒旷野里，直到伊拉众人全然死脱。主于二〇〇一年九月十一日回转到段历史，正像伊当年对古以色列喺加低斯所做个一样。
The first visit to Kadesh produced the rebellion of the ten spies, and brought the time of wandering in the wilderness. At the end of the forty years, they returned to Kadesh, and it was there that Moses struck the Rock a second time and was prevented from entering into the Promised Land, but they went in with Joshua. September 11, 2001, identifies the last generation, and God will no longer prolong His Word.
头一趟到加低斯，引出了十个探子个背叛，也带来了㑚㙟在旷野里流浪个辰光。四十年末了，伊拉又回到加低斯；就在许里，摩西第二趟击打磐石，因此被拦阻，弗得进入应许之地；弗过，伊拉在约书亚带领之下进去了。2001年9月11日，标明了末后一代，神也弗再延长伊个话。
We will address this fact in the next article.
阿拉会勒下一篇文章里讨论个事实。
“The history of the wilderness life of Israel was chronicled for the benefit of the Israel of God to the close of time. God’s dealings with the wanderers of the desert in all their marchings to and fro, in their exposure to hunger, thirst, and weariness, and in the striking manifestations of his power for their relief, are a divine parable, fraught with warning and instruction for his people in all ages. The varied experience of the Hebrews was a school of preparation for their promised home in Canaan. God would have his people in these last days review with humble hearts, and teachable spirits, the fiery trials through which ancient Israel passed, that they may be instructed in their preparation for the heavenly Canaan.
“以色列喺曠野生活个歷史，記錄下來，是爲着叫上帝个以色列直到時代末了得着益處。上帝對沙漠流浪者个帶領，無論伊拉來回行走个一切路程當中，還是伊拉遭受飢餓、乾渴、困乏个時候，以及伊用大能施行顯著作爲來解救伊拉，攏是一個神聖个比喻，充滿警戒和教訓，爲着伊各世代个子民。希伯來人多樣个經歷，乃是一所預備个學校，爲着伊拉所應許个迦南家鄉。上帝願伊个子民喺這末後个日子，用謙卑个心、受教个靈，回顧古代以色列所經過个火煉試驗，好叫伊拉喺預備進入天上个迦南這件事上得着教導。”
“The rock which, smitten by the command of God, sent forth its living waters, was a symbol of Christ, smitten and bruised that by his blood a fountain might be prepared for the salvation of perishing man. As the rock had been once smitten, so Christ was to be ‘once offered, to bear the sins of many.’ But when Moses rashly smote the rock at Kadesh, the beautiful symbol of Christ was marred. Our Saviour was not to be sacrificed a second time. As the great offering was made but once, it is only necessary for those who seek the blessings of his grace to ask in Jesus’ name,—to pour forth the heart’s desires in penitential prayer. Such prayer will bring before the Lord of hosts the wounds of Jesus, and then will flow forth afresh the life-giving blood, symbolized by the flowing of the living water for thirsting Israel.
“該塊磐石，奉上帝个命令受擊，湧出其活水，乃是基督个預表；伊受擊打、受壓傷，為欲藉着伊个血，替將亡个人類預備一口救恩个泉源。正如磐石只受擊一次，照樣基督也當『一次獻上，擔當多人个罪。』毋過，當摩西喺加低斯冒失擊打磐石个辰光，基督个美麗預表便受了毀損。咱个救主弗當第二遍受獻祭。既然此偉大个祭物只獻過一次，凡尋求伊恩典之福个，只消奉耶穌个名祈求——喺懊悔个祈禱中傾吐心裡个願望。如此个祈禱，會將耶穌个傷痕擺喺萬軍之耶和華面前；隨後，賜生命个血便會重新流出，正如那為着乾渴个以色列人所流出个活水所表明个一樣。”
“Only by living faith in God, and humble obedience to his commands, can man hope to meet the divine approval. On the occasion of that mighty miracle at Kadesh, Moses, wearied with the continual murmuring and rebellion of the people, lost sight of his Almighty Helper; he heeded not the command, ‘Speak ye unto the rock, and it shall give forth its waters;’ and without the divine strength he was left to mar his record with an exhibition of passion and human weakness. The man who should, and might have stood pure, firm, and unselfish to the close of his work, was overcome at last. God was dishonored before the congregation of Israel, when he might have been honored, and his name glorified.
“人惟有凭着对上帝个活泼信心，并谦卑顺服伊个诫命，才可望蒙着神圣个悦纳。迭趟喺加低斯所行个大能神迹当中，摩西因着百姓不断个怨言跟悖逆，困乏了，就失去了对伊全能帮助者个注目；伊也呒没听从迭条命令：‘尔等对磐石讲话，伊就要流出水来；’离了神圣个力量，伊就只好任凭自家用一番激情跟人性个软弱，损坏了伊个记录。本来迭个人应当，并且也能够，一直到伊工作个末了，仍旧站立得纯洁、坚定、无私；然而到末后，伊终究还是被胜过了。当上帝本来可以喺以色列会众面前得着尊荣、伊个名得着荣耀个辰光，伊反倒受了羞辱。”
“The judgment immediately pronounced against Moses was most cutting and humiliating,—that he with rebellious Israel must die before crossing the Jordan. But shall man assert that the Lord dealt severely with his servant for that one offense? God had honored Moses as he had honored no other man then living. He had vindicated his cause again and again. He had heard his prayers, and had spoken with him face to face, as a man speaketh with a friend. Just in proportion to the light and knowledge which Moses had enjoyed, was his criminality increased.” Signs of the Times, October 7, 1880.
「隨即宣告落在摩西身上的審判，實在極其尖銳、亦極其羞辱——就是伊要同悖逆个以色列人一道，在過約但河以前就死去。然則，人豈可斷言主因着這一件過犯，待伊个僕人過於嚴厲麼？上帝曾尊榮摩西，乃是彼時在世个人中，未曾有一個得着如此尊榮。伊一再為伊伸冤。伊曾垂聽伊个祈禱，也曾面對面與伊說話，正如人同朋友說話一樣。摩西所領受个亮光與知識愈大，伊个罪責也就按着同樣个比例愈發加重。」《時兆》，1880年10月7日。