Gabriel came to Daniel in chapter nine to provide him with skill and understanding of the two visions which had been represented in chapter eight.
加百列来到但以理第九章里，赐伊明白并领会第八章所显现个两箇异象。
And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. At the beginning of thy supplications the commandment came forth, and I am come to show thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Daniel 9:22, 23.
伊通知我，也同我講話，講：「但以理啊，我如今出來，為要俾儂有智慧、有聰明。儂一開始懇求个時候，命令就已經發出；我來，是要指示儂；因為儂大蒙眷愛。所以，儂要明白這事，也要思想這異象。」但以理書 9:22, 23.
In order for Daniel to have the “understanding” he needed, Gabriel told him to understand both the “matter” and the “vision.” The “matter” was the vision of the trampling down of the sanctuary and host, and the “vision,” was the vision of the appearance of October 22, 1844. Sister White also emphasizes these two visions when she informs us that, Daniel was seeking to understand the relation of the seventy year captivity and the twenty-three hundred years. The seventy years are what Gabriel identified as the “matter” and the “vision” was the twenty-three hundred years. Daniel represents the “wise” of the last days, when Gabriel provides the interpretation of the twenty-three hundred years. The “wise” recognize both the “matter” and the “vision,” in Gabriel’s interpretation, the wicked do not understand. The Millerites understood the “matter” and “vision,” but only in a limited fashion.
为着叫但以理得着伊所需要个“晓得”，加百列吩咐伊要明白“这事”搭“这异象”。“这事”乃是圣所搭军旅受践踏个异象；“这异象”乃是1844年10月22日显现个异象。怀爱伦姊妹也同样强调这两个异象；伊告诉㑚，但以理当时正在寻求明白七十年被掳搭二千三百年之间个关系。七十年就是加百列所指认个“这事”，而“这异象”就是二千三百年。但以理预表末后日子里个“智慧人”；其时加百列提出对二千三百年个解释。“智慧人”在加百列个解释里，认得“这事”搭“这异象”；恶人却不明白。米勒派明白“这事”搭“这异象”，不过只是有限个明白。
The four hundred and ninety years of probationary time, was a period that was based upon four hundred and ninety years of rebellion against the covenant of the “seven times” represented in Leviticus twenty-five and twenty-six. The seventy years captivity was the sum of all the years the land was not allowed to enjoy her rest.
嗰四百九十年个試煉期限，乃是一段建立勒《利未記》二十五章搭二十六章所表明个「七倍」之約个四百九十年悖逆之上个時期。七十年个被擄，便是一切土地弗曾得着享受伊安息诸年數个總和。
The week that Christ confirmed the covenant with many, was an illustration of the quarrel of his covenant, as represented by two periods of twelve hundred and sixty days. That prophetic week was divided by the cross, which typifies the seal of God.
基督向許多人堅立盟約个該一週，乃係伊盟約爭訟个一幅表象，正如兩段一千二百六十日所預表个。該個預言个一週，因十字架所分開；十字架卽預表上帝个印記。
“What is the seal of the living God, which is placed in the foreheads of His people? It is a mark which angels, but not human eyes, can read; for the destroying angel must see this mark of redemption. The intelligent mind has seen the sign of the cross of Calvary in the Lord’s adopted sons and daughters. The sin of the transgression of the law of God is taken away. They have on the wedding garment, and are obedient and faithful to all God’s commands.” Manuscript Releases, volume 21, 52.
「活个上帝个印记是啥个？就是安放勒伊子民额角浪向个印记。伊是一个记号，天使看得懂，人个眼睛倒看勿出；因为施行毁灭个天使必须看见此得赎个记号。明达个心思已经看见主所收纳个儿女身浪加略山十字架个标志。违犯上帝律法个罪已经除脱。伊拉穿着婚筵个礼服，并且顺服、忠信，遵行上帝一切个诫命。」《Manuscript Releases》, volume 21, 52.
That week typified two periods of twelve hundred and sixty years divided at the Sunday law of 538, (the mark of the beast) in which paganism and then papalism trampled down the sanctuary and the host. For twelve hundred and sixty days, Christ gave His testimony, then for another twelve hundred and sixty days, Christ gave the same testimony through His disciples. For twelve hundred and sixty years, Satan gave his testimony, through paganism, and then for another twelve hundred and sixty years, Satan gave his testimony through the papacy.
个礼拜预表两段一千二百六十年个时期，以公元538年个礼拜日法令（兽个印记）为分界；阿辰光里，异教先，后头教皇制，践踏了圣所搭圣民。于一千二百六十日之中，基督作祂个见证；再过一千二百六十日，基督借祂个门徒作同样个见证。于一千二百六十年之中，撒但借异教作伊个见证；再过一千二百六十年，撒但借教皇制作伊个见证。
The covenant, which through ancient Israel’s disobedience, became God’s “quarrel,” was the covenant of Leviticus chapter twenty-five, that outlined the land resting, and the jubilee that was to be celebrated every forty-ninth year.
因着古以色列个悖逆，迭个约就变成了上帝个“争讼”；迭正是《利未记》第二十五章里向所立个约，规定了土地个安息，并且每逢第四十九年所应当举行个禧年。
And the Lord spake unto Moses in mount Sinai, saying, Speak unto the children of Israel, and say unto them, When ye come into the land which I give you, then shall the land keep a sabbath unto the Lord. Six years thou shalt sow thy field, and six years thou shalt prune thy vineyard, and gather in the fruit thereof; But in the seventh year shall be a sabbath of rest unto the land, a sabbath for the Lord: thou shalt neither sow thy field, nor prune thy vineyard. That which groweth of its own accord of thy harvest thou shalt not reap, neither gather the grapes of thy vine undressed: for it is a year of rest unto the land. And the sabbath of the land shall be meat for you; for thee, and for thy servant, and for thy maid, and for thy hired servant, and for thy stranger that sojourneth with thee, And for thy cattle, and for the beast that are in thy land, shall all the increase thereof be meat. And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Then shalt thou cause the trumpet of the jubile to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. And ye shall hallow the fiftieth year, and proclaim liberty throughout all the land unto all the inhabitants thereof: it shall be a jubile unto you; and ye shall return every man unto his possession, and ye shall return every man unto his family. A jubile shall that fiftieth year be unto you: ye shall not sow, neither reap that which groweth of itself in it, nor gather the grapes in it of thy vine undressed. For it is the jubile; it shall be holy unto you: ye shall eat the increase thereof out of the field. In the year of this jubile ye shall return every man unto his possession. Leviticus 25:1–13.
耶和华在西奈山对摩西讲： “侬要对以色列子民讲，告诫伊拉讲：等到侬拉进到我赐拨侬拉个地辰光，该地要向耶和华守安息。六年之内，侬要种侬个田地；六年之内，侬要修理侬个葡萄园，并收藏其中个出产。独独第七年，地要有安息之安息，归拨耶和华；侬勿可种侬个田地，也勿可修理侬个葡萄园。收割以后，自然生长个，侬勿可去收；侬未经修理个葡萄树所结个葡萄，侬也勿可去聚敛；因为此乃地个安息年。地在安息年所生个，要作侬拉个食物；归拨侬，也归拨侬个男仆、女婢、雇工，并寄居勒侬当中个外人；也归拨侬个牲口并侬地上个走兽；凡地个出产，都可作食物。 “侬要替自家计算七个安息年，就是七次七年；七个安息年个年数，共计四十九年。到第七月初十日，侬要叫禧年个角声吹起；就赎罪日，侬拉要勒遍地吹角。第五十年，侬拉要分别为圣，向遍地一切居民宣告自由；此年要作侬拉个禧年；各人要归回自家个产业，各人也要归回自家个家族。第五十年要作侬拉个禧年；侬拉勿可撒种，也勿可收割其中自生个出产，亦勿可聚敛未经修理个葡萄树所结个葡萄。因为此乃禧年；于侬拉是圣个；侬拉可以直接从田间吃地个出产。勒此禧年之内，各人要归回自家个产业。” 利未记 25:1–13.
The first period of the twenty-three hundred year prophecy, as with the week Christ confirmed the covenant, and the four-hundred and ninety years is directly associated with the “seven times” of Leviticus chapters twenty-five and twenty-six.
兩千三百年預言个頭一段辰光，搭基督堅立盟約个一週，以及四百九十年一樣，直接搭《利未記》二十五章、二十六章个「七次」相連。
Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. Daniel 9:2.
所以侬当晓得，也当明白：自出令恢复并重建耶路撒冷起，直到受膏君王，必有七个七同六十二个七。街道必再建造，城垣也必重修，就是勒艰难辰光里。但以理书 9:2。
Sixty-nine weeks beginning in 457 BC, brings you to Christ’s baptism, and the beginning of the week in which he confirmed the covenant, which was the covenant of God’s “quarrel.” But there was a week of weeks (forty-nine years), that was isolated from the sixty-nine weeks by the phrase “seven weeks, and threescore and two weeks.” Beginning in 457 BC, there was to be forty-nine years, a clear reference to the covenant of Leviticus chapter twenty-five, and to the jubilee celebration. Those forty-nine years were not only a symbol of the jubilee cycles, but also of Pentecost, which is the fiftieth day that follows the forty-nine days of the feast of weeks.
自公元前457年起算个六十九个七，正好来到基督受洗之辰，也就是伊证实那约之个一七开头；而此约乃是上帝“争辩”之约。然则，有一组个七（四十九年）因着“七个七，并六十二个七”此句，而同六十九个七分隔开来。自公元前457年起，应当有四十九年，此乃分明指向《利未记》第二十五章之约，并指向禧年个庆典。此四十九年，弗独是禧年循环个表号，也同样是五旬节个表号；五旬节就是继随七七节四十九日之后个第五十日。
The first forty-nine years of the twenty-three hundred years, the four hundred and ninety years, and the week the covenant was confirmed are all directly connected with the twenty-five hundred and twenty years, represented as “seven times,” in Leviticus twenty-six. Every element of the twenty-three hundred year prophecy is directly connected to the “seven times” which Adventism set aside and rejected in 1863. The “seven times” is a symbol of the jubilee covenant, and for this reason it is also to be noted that when the twenty-three hundred years ended on October 22, 1844, so too, did the twenty-five hundred and twenty years end on that very day, for Moses recorded in Leviticus chapter twenty-five:
两千三百年个头四十九年、四百九十年，以及那一七之约得坚立，阿拉总归直接连仔利未记二十六章里所表明个“两千五百二十年”，也就是“七次”。两千三百年预言里个每一个要素，阿拉总归直接连仔复临信仰于一八六三年搁下并弃绝个“七次”。“七次”是禧年之约个一个表号；为仔个缘故，也当注意：当两千三百年于一八四四年十月二十二日终结个辰光，两千五百二十年也同样于该日终结，因为摩西于利未记第二十五章记载：
And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Then shalt thou cause the trumpet of the jubile to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. Leviticus 25:8, 9.
儂愛替自家數七個安息年，就是七遍七年；七個安息年个時日，對儂來講，要成為四十九年。到該第七個月初十日，儂愛叫禧年个號角吹響；就係贖罪日，儂哋愛使號角聲響遍儂哋全地。利未記 25:8, 9.
Every prophetic period within the twenty-three hundred years, is directly associated with the “seven times” of Leviticus twenty-six, including the day both prophetic periods ended. The first forty-nine years identified the work of rebuilding and restoring Jerusalem that would be finalized as God’s people came out of Babylon. The temple was finished before the third decree, as was the Millerite temple finished before the third angel arrived. Yet after 457 BC, “the street” still needed to “be built again, and the wall, even in troublous times.” As Alpha and Omega, Jesus always illustrates the end of a thing, with the beginning of a thing, and after October 22, 1844, the Millerites were to finish “the street” “and the wall,” “in troublous times.”
喺二千三百年之內个逐一預言時期，攏直接同《利未記》二十六章个「七次」相連，包括兩個預言時期終結个該一日。頭一個四十九年指出重建並恢復耶路撒冷个工作；此項工作將喺上帝子民出離巴比倫个時候得著完成。聖殿喺第三道諭令以前已經完成，正如米勒派个聖殿喺第三位天使來到以前也已完成一般。然而，自主前四百五十七年以後，「街市」猶需要「重新建造，城牆也必重修，就喺艱難个時候。」耶穌作為阿拉法同俄梅戛，常常用一件事个起頭來表明一件事个末了；而喺一八四四年十月二十二日以後，米勒派就要喺「艱難个時候」完成「街市」同「城牆」。
Sister White identifies the literal wall of protection around Jerusalem as a symbol of God’s law, and immediately after October 22, 1844, the faithful were led into the heavenly sanctuary and recognized God’s law (the wall). In order to recognize God’s law, including the Sabbath, the Millerites were led back to the covenant of ancient Israel. The restoration of the literal “street,” is the restoration that was spiritually accomplished when the Millerites returned to Jeremiah’s “old paths”. The “troublous times” that were to be in the period the wall and street were established was to be accomplished after 1844, and the Civil War that was then approaching, and soon beginning in that very history, represented those troublous times.
懷愛倫指出，圍繞耶路撒冷个實在保護之牆，乃是上帝律法个表號；佇1844年10月22日之後，忠心个信徒卽受引導進入天上聖所，並認明上帝个律法（卽此牆）。為着認明上帝个律法，包括安息日，米勒派信徒受引導轉回古代以色列个聖約。實在个「街道」之恢復，就是米勒派轉回耶利米所講个「古道」之時、在屬靈上所成就个恢復。至於那堵牆並街道設立期間所當有个「艱難時期」，則是要佇1844年之後成就；其時內戰正在逼近，並且卽將於彼段歷史之中開始，正代表了那些艱難个時期。
Had they been faithful they would have reached the symbolic fiftieth year of the jubilee (where the slaves are released), which was also represented by the fiftieth day of Pentecost (where the message of emancipation goes to all the world). But after 1844 most opposed the Sabbath light, and in 1863, they also rejected the message of Moses (the “seven times”), which had been delivered to them by Elijah (William Miller.) In other words, they turned away from “the street” (the old paths) that they were to restore and walk in.
假使伊拉曾經忠信，伊拉就會行到禧年象徵个第五十年（奴僕得釋放个時辰）；這也由五旬節个第五十日所表明（解放个信息傳到普天下个時辰）。然而，1844年以後，多數人反對安息日个亮光；到1863年，伊拉也棄絕了摩西个信息（「七次」），就是以利亞（William Miller）所傳交畀伊拉个。換句話講，伊拉轉離了伊拉本當修復並行走个「街道」（古道）。
Jesus always illustrates the end by the beginning, and when the parable of the ten virgins is repeated in the last days, the work of restoring Jerusalem is again to be accomplished. The “street and wall” will be built in “troublous times”. We are now entering into those troublous times. October 22, 1844, typifies the soon-coming Sunday law, so when the “hour of the great earthquake,” of Revelation eleven arrives, the street and wall will be built in troublous times. We will now identify those troublous times as the “angering of the nations” produced by the escalating warfare of Islam.
耶穌常常以起頭來表明末了；當十個童女个比喻佇末後个日子再一遍重演个辰光，恢復耶路撒冷个工作也欲再一遍完成。「街市同城牆」欲佇「艱難个時候」建造。𠊎等今朝正踏入該等艱難个時候。1844年10月22日，預表即將來臨个星期日法令；所以，當《啟示錄》第十一章所講个「大地震个辰光」來到个時，街市同城牆欲佇艱難个時候建造。𠊎等現下欲認明該等艱難个時候，就係因伊斯蘭戰事越發升高所引起个「列國發怒」。
While explaining what had been previously written concerning a “time of trouble,” she gave an explanation that is recorded in the book Early Writings.
伊勒講解先前所寫有關「艱難个時候」个內容辰光，也作了一番說明；該番說明記載勒《早期著作》一書裡。
“1. On page 33 is given the following: ‘I saw that the holy Sabbath is, and will be, the separating wall between the true Israel of God and unbelievers; and that the Sabbath is the great question to unite the hearts of God’s dear, waiting saints. I saw that God had children who do not see and keep the Sabbath. They have not rejected the light upon it. And at the commencement of the time of trouble, we were filled with the Holy Ghost as we went forth and proclaimed the Sabbath more fully.’
「1．第三十三页载有如下文字：『我看见，神圣个安息日乃是、并且将要是，神真实个以色列同无信者之间个分别墙；并且安息日乃是使神所亲爱、等候个圣徒众心联合个重大问题。我看见，神有些儿女还弗曾看见、也弗曾守安息日。伊拉并弗曾拒绝临到此事上个亮光。及至患难时期起头个辰光，当我拉出去，更加充分地宣讲安息日个辰光，我拉就满被圣灵所充满。』」
“This view was given in 1847 when there were but very few of the Advent brethren observing the Sabbath, and of these but few supposed that its observance was of sufficient importance to draw a line between the people of God and unbelievers. Now the fulfillment of that view is beginning to be seen. ‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. 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.
“此个异象系1847年所赐；阿时守安息日个复临弟兄还极少，而且其中也只有少数人想，守安息日个重要性大到足以划出一条界线，分明上帝个子民搭弗信个人。如今，此异象个应验已经开始显明出来。此地所讲个‘那患难时期开头’，并弗是指灾殃开始倾倒个辰光，乃是指其倾倒之前个一小段时期，当基督还在圣所里个辰光。到阿时，当救恩个工作将近结束，患难要临到地上，列国也要发怒；然而仍要受约束，免得拦阻第三位天使个工作。到阿时，‘晚雨’，或从主面前来个苏醒，要降下，好赐能力拨第三位天使个大声呼喊，并预备圣徒，在七个末后灾殃将要倾倒个时期站立得住。”《早期著作》，85。
There is a “short period of time,” that precedes the close of probation, when “the nations will be angry, yet held in check.” At the same time “the latter rain” arrives. The “angering of the nations,” is a symbol that is identified in Revelation chapter eleven.
有一段“短个辰光”喺恩典时期结束之前；当其辰光，“列国要发怒，然仍受约束”。同时，“晚雨”来到。“列国发怒”，乃是一种象征，启示录第十一章已将其指明。
And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth. Revelation 11:18.
列國發怒，儂个忿怒也臨到了；死人受審判个時辰也到了；儂也該賞賜儂个僕人眾先知、眾聖徒，並敬畏儂名个，無論大細；也該毀滅彼些敗壞大地个人。啟示錄 11:18。
Sister White comments on this verse.
怀姊妹对该节有评注。
“I saw that the anger of the nations, the wrath of God, and the time to judge the dead were separate and distinct, one following the other, also that Michael had not stood up, and that the time of trouble, such as never was, had not yet commenced. The nations are now getting angry, but when our High Priest has finished His work in the sanctuary, He will stand up, put on the garments of vengeance, and then the seven last plagues will be poured out.
「我看見，列國个忿怒、上帝个烈怒，佮審判死人个辰光，乃是分開、各各有別，一个接續一个；我也看見，米迦勒還勿曾起立，且從來未曾有過个患難時期，還未曾開始。列國而今正在發怒；但當我儕个大祭司於聖所內完成伊个職事辰光，伊就要起立，穿上報仇个衣裳，然後末後个七災就要傾倒出來。」
“I saw that the four angels would hold the four winds until Jesus’ work was done in the sanctuary, and then will come the seven last plagues.” Early Writings, 36.
「我看見該四位天使要執住四方个風，直到耶穌喺聖所裡个工作完成；然後七樣末後个災殃就要臨到。」《早期著作》，36。
The “angering of the nations” occurs just before probation closes, for it is followed by the “wrath of God.” The “wrath of God” occurs when probation closes, and the “time to judge the dead,” refers to a judgment that occurs during the millennium, and does not refer to the judgment of the dead that began in 1844.
「列國發怒」發生勒恩典時期結束之前，因為其後緊接着便是「上帝个忿怒」。「上帝个忿怒」發生勒恩典時期結束个辰光；而「審判死人个時候」乃是指發生勒千禧年期間个審判，並弗是指自一八四四年開始个對死人个審判。
And I saw an angel come down from heaven, having the key of the bottomless pit and a great chain in his hand. And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years, And cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled: and after that he must be loosed a little season. And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years. Revelation 20:1–4.
我又看见一位天使从天降落，手里拿着无底坑个钥匙，并一条大链。伊捉牢该条龙，就是古蛇，也就是魔鬼、撒但，把伊捆缚一千年，又把伊扔落无底坑，关牢伊，且在伊身上加印封，叫伊勿再迷惑列国，直到一千年满足；此后伊必暂时得释放。 我又看见几个宝座，也有人坐勒上头，审判个权柄赐拨伊拉；我又看见那些为耶稣个见证并为神个道被斩首之人个灵魂，也看见那些勿曾拜兽同伊个像，也勿曾勒额上或手里受伊印记个人；伊拉都活过来，同基督一同作王一千年。启示录 20:1–4。
The judgment that is “given unto” the saints, identifies that they will pass judgment upon the wicked during the millennium, not that they are judged.
「交付」聖徒个審判，表明伊拉會勒千禧年當中對惡人施行審判，並勿是話伊拉自家受審判。
“During the thousand years between the first and the second resurrection the judgment of the wicked takes place. The apostle Paul points to this judgment as an event that follows the second advent. ‘Judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts.’ 1 Corinthians 4:5. Daniel declares that when the Ancient of Days came, ‘judgment was given to the saints of the Most High.’ Daniel 7:22. At this time the righteous reign as kings and priests unto God. John in the Revelation says: ‘I saw thrones, and they sat upon them, and judgment was given unto them.’ ‘They shall be priests of God and of Christ, and shall reign with Him a thousand years.’ Revelation 20:4, 6. It is at this time that, as foretold by Paul, ‘the saints shall judge the world.’ 1 Corinthians 6:2. In union with Christ they judge the wicked, comparing their acts with the statute book, the Bible, and deciding every case according to the deeds done in the body. Then the portion which the wicked must suffer is meted out, according to their works; and it is recorded against their names in the book of death.
“第一遍復活同第二遍復活之間个一千年裡，對惡人个審判就在該時進行。使徒保羅指出，此種審判乃係緊隨主第二次降臨之後个一件事。『所以，時辰未到，啥人侪弗要審判，直等主來；伊要照出暗中隱藏个事，也要顯明人心裡个意念。』哥林多前書 4:5。但以理宣告，當亙古常在者來到个辰光，『審判个權柄就交畀至高者个聖民。』但以理書 7:22。到該時，義人作王作祭司歸於上帝。約翰喺啟示錄裡講：『我看見幾個寶座，也有人坐喺上頭，並有審判个權柄賜畀伊拉。』『伊拉要作上帝同基督个祭司，並要同伊一同作王一千年。』啟示錄 20:4, 6。也正係喺該個時候，照保羅所預言个，『聖徒要審判世界。』哥林多前書 6:2。伊拉同基督聯合一體，審判惡人，拿伊拉个行為對照律法个冊——《聖經》，照人喺肉身裡所行个事，逐案定斷。然後，惡人所應當受个分，就照伊拉个行為量給伊拉；並且記喺死亡冊上，對著伊拉个名字。”
“Satan also and evil angels are judged by Christ and His people. Says Paul: ‘Know ye not that we shall judge angels?’ Verse 3. And Jude declares that ‘the angels which kept not their first estate, but left their own habitation, He hath reserved in everlasting chains under darkness unto the judgment of the great day.’ Jude 6.
「撒但同邪惡个天使也要受基督並伊个子民審判。保羅講：『儂弗曉得阿拉要審判天使麼？』第3節。猶大也宣告講：『那些弗守伊拉起初本位、反倒離開自家住處个天使，主已經用永遠个鎖鏈把伊拉拘禁勒黑暗裡，等候大日个審判。』猶大書6節。」
“At the close of the thousand years the second resurrection will take place. Then the wicked will be raised from the dead and appear before God for the execution of ‘the judgment written.’ Thus the revelator, after describing the resurrection of the righteous, says: ‘The rest of the dead lived not again until the thousand years were finished.’ Revelation 20:5. And Isaiah declares, concerning the wicked: ‘They shall be gathered together, as prisoners are gathered in the pit, and shall be shut up in the prison, and after many days shall they be visited.’ Isaiah 24:22.” The Great Controversy, 660, 661.
「喺一千年个尽头，第二次复活要发生。到辰光，恶人要对死里复活，出现喺上帝面前，受『所记着个审判』个执行。故此，启示者喺讲完义人个复活以后，说：『其余个死人还呒没再活，直等到一千年完结。』启示录 20:5。以赛亚论到恶人也宣告说：『俚拉必被聚拢，像囚犯聚喺坑中，且要被关闭喺监牢里；过了多日，俚拉必受刑罚。』以赛亚书 24:22。」《善恶之争》，660，661。
It is therefore clear that “the angering of the nations” refers to the “troublous times” that comes upon the world before probation closes, and that when “the nations are angered,” they are simultaneously “held in check.”
可見，「列國發怒」所指个，乃係恩門關閉以前臨到世界个「患難辰光」；並且當「列國發怒」个辰光，伊拉也同時「受著遏止」。
“I saw that the anger of the nations, the wrath of God, and the time to judge the dead were separate and distinct, one following the other.” Early Writings, 36.
“我看见列国个忿怒、上帝个震怒，搭审判死人个辰光，是分开而清爽个，一样跟牢一样。”《早期著作》，36。
At the time when the “nations are angered,” the latter rain begins to fall.
當「列國發怒」個時候，晚雨就開始落下。
“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.
“到該辰光，正當拯救个工夫將要收煞个時候，地上會有患難臨到，列國也會發怒；總歸還是會受約束，弗讓伊拉攔阻第三位天使个工作。到該辰光，‘晚雨’，也就是從主面前來个甦醒復興，要臨到，好叫第三位天使个大聲呼喊得著能力，並且預備聖徒，能彀站立得住，當七個末後个災將要傾倒个時期。”《早期著作》，85。
There is a point when the “nations are angered,” but they are simultaneously “held in check.” Then it is that Christ sets up His kingdom of glory, for He sets up His kingdom during the time of the latter rain.
有一個辰光，列國要「發怒」，弗過伊拉同時也「受著攔阻」。就在該個辰光，基督設立伊榮耀个國度，因為伊是在晚雨个時期設立伊个國度。
“The latter rain is coming on those that are pure—all then will receive it as formerly.
「晚雨」要臨到一切清潔个人──到辰光，伊拉攏會像從前一樣領受着。
“When the four angels let go, Christ will set up His kingdom. None receive the latter rain but those who are doing all they can.” Spalding and Magan, 3.
「當嗰四位天使一放手，基督就要建立伊个國度。除開凡盡伊所能去行个人以外，冇一個能領受晚雨。」Spalding and Magan, 3.
The two previous passages from Early Writings identify that when the nations are angered, and simultaneously “held in check,” the four angels restrain the four winds. The angering of the nations is therefore represented as the “four winds”. She also noted that at the time the four angels hold the angry nations in check, the latter rain would arrive. The period of time that begins when the latter rain arrives, which is also when the nations are angered, yet held in check, continues until Michael stands up and human probation closes. That period of time is the period when salvation is closing, and therefore represents the last work of Christ in the Most Holy Place, which is identified as the period of time when He is either blotting out men’s sins or their names from the books of judgment. That time period, when the angels are holding the four winds, is the sealing time of the one hundred and forty-four thousand.
《早期著作》里前头两段指出：当列国发怒，同时又“受拦阻”个辰光，四位天使就执住四方个风。故此，列国个发怒，就系用“四方个风”来表明个。伊还讲着：当四位天使拦阻发怒个列国个辰光，晚雨就要来到。自晚雨来到起首个这段时期——也就系列国发怒、然而仍旧受拦阻个辰光——一直延续到米迦勒起来、人类恩典时期终结。该段时期，就系救恩将要结束个时期，所以也就表明基督在至圣所里末了个工作；这段时期，也就系伊或涂抹人个罪，或从审判个册子里涂抹人个名字个时期。四位天使执住四方个风个这段时期，就系十四万四千人受印个时期。
Islam of the third Woe is the power which “angers the nations,” and the third Woe arrived on September 11, 2001, but Islam was immediately “held in check.” The “east wind” is a symbol of Islam, and Isaiah identifies the “east wind” as the “rough wind,” that God “stayeth” (restrains). The warfare of Islam is repeatedly portrayed as a woman in labor, for it is an escalating warfare that began on September 11, 2001, when the mighty angel of Revelation eighteen descended, as marked by the bringing down of the great buildings of New York City.
第三樣災禍个伊斯蘭，乃是个「激動列國」个勢力；第三樣災禍臨到个辰光，是二〇〇一年九月十一日，毋過伊斯蘭隨即就受着「攔阻」。个「東風」是伊斯蘭个表號，以賽亞指出个「東風」就是上帝所「止住」（約束）个「暴風」。伊斯蘭个爭戰，一再畀描畫做產難个婦人，因為這是一場步步加劇个爭戰；其開端在二〇〇一年九月十一日，彼時《啟示錄》第十八章个大力个天使降下，藉着紐約城偉大建築物个傾倒作爲記號。
“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.
“如今有一种讲法，说我曾宣告纽约要给海啸扫荡脱去么？这我从来弗曾讲过。我曾讲过：我望见该搭地方一幢幢高楼盖起来，一层一层往上造，我就说，‘等到主起来大大摇动全地个辰光，要发生何等可怕个景象啊！到仔个时辰，《启示录》18:1–3 个话就要应验。’《启示录》第十八章通章，侪是对将要临到地上之事个警告。不过，关于纽约将要临到个事，我并呒没特别个亮光；我只晓得，总有一日，该搭地方个大楼要因着上帝权能个转动同倾覆而坍倒。照着所赐给我个亮光，我晓得，毁灭已经在世界里。一句从主来个话，一下伊大能个触碰，仔些庞大个建筑就要倒下来。要发生个景象，其可怕程度，是我伲所想象弗到个。”《Review and Herald》，1906年7月5日。
On the 1843 and 1850 charts Islam is represented as “war horses”. In Revelation chapter nine, where Islam of the first and second Woe is set forth, the character of Islam is identified by the name of Islam’s king.
1843 年搭 1850 年个图表浪，伊斯兰教用“战马”来表明。启示录第九章里，摆明了头一道搭第二道灾祸个伊斯兰教；伊斯兰教个性质，是借伊斯兰教个王个名号来认明个。
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.
佢拉有一箇王統轄佢拉，伊就是无底坑个使者；伊个名，用希伯來話叫 Abaddon，用希臘話个名叫 Apollyon。啟示錄 9:11。
The verse, which is chapter NINE, and verse ELEVEN, prophetically identifies that whether represented in the Old Testament (the Hebrew) or in the New Testament (the Greek), the character of Islam is Abaddon or Apollyon. Both names mean “destruction and death”.
此節經文，就是第九章第十一節，按預言明白指出：無論係喺舊約（希伯來文）裡所表明，抑或喺新約（希臘文）裡所表明，伊斯蘭个性質就是亞巴頓（Abaddon）或亞玻倫（Apollyon）。此兩個名稱个意思攏是「毀滅同死亡」。
“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.
「天使正挽住四方个风；此风表明像一匹发怒个马，想要挣脱羁绊，冲过全地个表面，沿途带来毁灭搭死亡。」《Manuscript Releases》, volume 20, 217.
The four winds are the angry horse of Bible prophecy, that is seeking to break loose. One of the prophetic characteristics of the angry horse is that it is restrained, but it is seeking to break loose and bring “destruction and death”, upon the whole earth.
四道风是《圣经》预言里忿怒个马，伊正在寻求挣脱羁绊。忿怒个马一个预言性个特征，就是伊受着约束，然而伊一直寻求挣脱出去，向全地带来“毁灭搭死亡”。
We will continue to address these subjects in the next article.
阿拉会勒下篇文章里继续讲着几样题目。
“O that God’s people had a sense of the impending destruction of thousands of cities, now almost given to idolatry! But many of those who should be proclaiming the truth are accusing and condemning their brethren. When the converting power of God comes upon minds, there will be a decided change. Men will have no inclination to criticize and tear down. They will not stand in a position that hinders the light from shining to the world. Their criticism, their accusing, will cease. The powers of the enemy are mustering for battle. Stern conflicts are before us. Press together, my brethren and sisters, press together. Bind up with Christ. ‘Say ye not, A confederacy, . . . neither fear ye their fear, nor be afraid. Sanctify the Lord of hosts himself; and let him be your fear, and let him be your dread. And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offense to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem. And many among them shall stumble, and fall, and be broken, and be snared, and be taken.’
“巴望上帝个子民能觉着几千座城将要临到个毁灭；而今这些城差弗多已经交拨偶像崇拜了！但许多本来应当传扬真理个人，倒转来控告、定罪伊拉个弟兄。等到上帝转化人心个能力临到思想之上，必定会有明显个改变。人就弗会再有倾向去吹毛求疵、拆毁别人。伊拉也弗会站勒拦阻光明照耀世界个位分浪向。伊拉个批评，伊拉个控告，都要止息。仇敌个势力正在集合备战。严峻个冲突摆勒我拉前头。阿弟兄姊妹啊，要挨拢来，要挨拢来。总要同基督联结。‘尔拉弗要讲：结盟，……也弗要怕伊拉所怕个，也弗要惊惶。总要尊万军之耶和华为圣；只好叫伊作尔拉所当怕个，所当畏惧个。伊必作圣所；却向以色列两家作绊脚个石头、跌人个磐石，向耶路撒冷居民作为网罗、作为圈套。伊拉中间必有许多人绊跌，且要跌碎，并陷入网罗，被缉拿。’”
“The world is a theater. The actors, its inhabitants, are preparing to act their part in the last great drama. God is lost sight of. With the great masses of mankind there is no unity, except as men confederate to accomplish their selfish purposes. God is looking on. His purposes in regard to his rebellious subjects will be fulfilled. The world has not been given into the hands of men, though God is permitting the elements of confusion and disorder to bear sway for a season. A power from beneath is working to bring about the last great scenes in the drama,—Satan coming as Christ, and working with all deceivableness of unrighteousness in those who are binding themselves together in secret societies. Those who are yielding to the passion for confederation are working out the plans of the enemy. The cause will be followed by the effect.
「世界是一座戏台。演员，就是其间个居民，正准备扮演佢拉在末后一场大戏里个角色。上帝已经失脱人个眼目。于广大个人群当中，并无合一；所仅有个，不过是人为成就自己自私个目的而结党联合。上帝正在观看。关于佢那些悖逆臣民个旨意，必要得以成全。世界并弗曾交在世人手里，虽然上帝容许混乱与无序个诸般势力，暂时执掌权柄。自下头来个一种权势正在运作，要促成这场戏剧末后个大场面——撒但要冒作基督而来，并在那些于秘密社团中把自己联结在一道个人身上，施行一切不义个迷惑。凡顺从结盟之激情个人，正是在实行仇敌个计划。原因之后，必有结果。」
“Transgression has almost reached its limit. Confusion fills the world, and a great terror is soon to come upon human beings. The end is very near. We who know the truth should be preparing for what is soon to break upon the world as an overwhelming surprise.” Review and Herald, September 10, 1903.
「過犯差勿多到其極限哉。紛亂充滿世界，一場大恐怖快要臨到人類身上。末了非常近哉。我拉曉得真理个人，應當為着快要像壓倒一切个意外臨到世界个事來豫備。」《Review and Herald》，1903年9月10日。