In the Millerite movement, the increase of knowledge was unsealed and it tested primarily, but not exclusively the professed Protestants in the United States. Sardis, the church coming out of the darkness of papal supremacy was being led to a fuller understanding of the gospel that was to be revealed when the heavenly sanctuary was opened in heaven. In the movement of the third angel the increase of knowledge was unsealed on September 11, 2001 and it tested Laodicean Adventism around the world. For this reason, the truth represented in the last six verses of Daniel eleven, which is the source of the increase of knowledge, was resisted by Laodicean Adventism.
弥勒耳派运动辰光，知识个增多得着开封，伊主要、不过弗是单单，试验了美国自称新教个信徒。撒狄教会，从教皇至上权柄个黑暗里向外出来，正蒙引导，对福音有更完全个明白；迭福音是当天上圣所于天开明个辰光所要显明个。到第三位天使个运动里，知识个增多于2001年9月11号得着开封，伊试验了全世界老底嘉个复临信徒。为仔迭个缘故，但以理书十一章末了六节里所表明个真理——就是知识增多个来源——遭着老底嘉个复临信徒拒绝。
“The few faithful builders upon the true foundation (1 Corinthians 3:10, 11) were perplexed and hindered as the rubbish of false doctrine obstructed the work. Like the builders upon the wall of Jerusalem in Nehemiah’s day, some were ready to say: ‘The strength of the bearers of burdens is decayed, and there is much rubbish; so that we are not able to build.’ Nehemiah 4:10. Wearied with the constant struggle against persecution, fraud, iniquity, and every other obstacle that Satan could devise to hinder their progress, some who had been faithful builders became disheartened; and for the sake of peace and security for their property and their lives, they turned away from the true foundation. Others, undaunted by the opposition of their enemies, fearlessly declared: ‘Be not ye afraid of them: remember the Lord, which is great and terrible’ (verse 14); and they proceeded with the work, everyone with his sword girded by his side. Ephesians 6:17.
“立勒真基础（哥林多前书 3:10, 11）之浪个少数忠信建造者，因假道理个垃圾阻塞了工程，心里困惑，手脚也受拦阻。正像尼希米辰光耶路撒冷城墙浪个建造者一样，有些人差勿多要讲：‘担重担个人气力衰败了，垃圾又多，所以阿拉弗能够建造。’尼希米记 4:10。有人因着不断同逼迫、欺诈、罪恶，并撒但所能设想出来一切拦阻伊拉前进个障碍争战，实在困乏；这些原先忠信个建造者里，倒有些灰心丧志起来；为着求平安，并保全伊拉个产业同生命，就离开了真个基础。另有些人，对仇敌个敌对并勿惊惶，反倒放胆宣告：‘勿要怕伊拉；总要记念主，伊是又大又可畏个。’（第 14 节）；伊拉仍旧继续做工，各人腰间佩着刀。以弗所书 6:17。”
“The same spirit of hatred and opposition to the truth has inspired the enemies of God in every age, and the same vigilance and fidelity have been required in His servants. The words of Christ to the first disciples are applicable to His followers to the close of time: ‘What I say unto you I say unto all, Watch.’ Mark 13:37.” The Great Controversy, 56.
「箇樣仇恨並敵擋真理個靈，喺各世代裡向來激動上帝個仇敵；同樣個儆醒搭忠誠，也一直向伊個僕人所要求。基督向頭一批門徒所講個話，也適用於伊一切跟從者，直到末時：『我對儂㑚所講個，我也對眾人講：總要儆醒。』馬可福音 13:37。」《善惡之爭》，56。
The presentation of the message of the last six verses of Daniel began in the environment of the self-supporting ministries of Laodicean Adventism, and was thereafter confronted with the famous theologians (the learned) of Laodicean Adventism as time progressed. The weapons that were employed in an attempt to discredit the message, invariably produced a greater light and clarity of the verses that were under scrutiny and attack. Those attacks ultimately led to prophetic understandings that had not been previously recognized, but were then established and found to be part of the advancing light of the third angel.
但以理书末六节信息个陈明，起首出现勒老底嘉状态个复临信徒自养事工个环境当中；此后随牢时光推移，又受着老底嘉状态个复临信徒当中那些著名神学家（有学问个人）个对峙。伊拉为脱败坏此信息而所运用个兵器，反倒一概使受审察并受攻击个经文显出更大个亮光搭清楚。此些攻击到末后终究引出先前弗曾认明个预言性领会；后来此等领会得着建立，并且被发现原是第三位天使前进之亮光个一部分。
The Millerites only recognized four kingdoms of Bible prophecy, but shortly after 1844, it was understood that the United States was the earth beast of Revelation thirteen, and that understanding clarified that the papacy was not simply a part of the Roman kingdom, but it was actually the fifth kingdom of Bible prophecy.
米勒派只承认《圣经》预言里向有四个国度；不过，㑚1844年后弗久，就明白合众国就是《启示录》第十三章个地上兽；而该个认识也就阐明了：教皇制弗单单是罗马国度个一部分，实在是《圣经》预言里个第五个国度。
“Under the symbols of a great red dragon, a leopard-like beast, and a beast with lamblike horns, the earthly governments which would especially engage in trampling upon God’s law and persecuting His people, were presented to John. The war is carried on till the close of time. The people of God, symbolized by a holy woman and her children, were represented as greatly in the minority. In the last days only a remnant still existed. Of these John speaks as they ‘which keep the commandments of God, and have the testimony of Jesus Christ.’
「用一條大紅龍、一隻像豹个獸，佮一隻有羊羔角个獸來做表號，凡是地上特別著力踐踏上帝律法、逼迫伊子民个政權，攏有啟示畀約翰看見。這場爭戰一直延續到時代个末了。上帝个子民，用一個聖潔个婦人佮伊个囝兒來做表號，顯明佗們係大大居少數。到末後个日子，只有餘剩个遺民猶存在。論到這班人，約翰講，佗們是『守上帝誡命、又有耶穌基督見證个。』」
“Through paganism, and then through the Papacy, Satan exerted his power for many centuries in an effort to blot from the earth God’s faithful witnesses. Pagans and papists were actuated by the same dragon spirit. They differed only in that the Papacy, making a pretense of serving God, was the more dangerous and cruel foe. Through the agency of Romanism, Satan took the world captive. The professed church of God was swept into the ranks of this delusion, and for more than a thousand years the people of God suffered under the dragon’s ire. And when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, was symbolized by a beast with lamblike horns.
“借着异教，后来再借着教皇制，撒但几多世纪里施展伊个权势，想要从地上抹煞上帝忠心个见证人。异教徒搭教皇派都受同一个龙个灵所驱使。伊拉个分别，只不过在于教皇制假托事奉上帝，所以更加危险，也更加残忍，成了仇敌。借着罗马教制度个作用，撒但掳掠了世界。自称属上帝个教会，也给卷进了这种迷惑个队伍里；上帝个子民在龙个忿怒之下受苦，超过一千年。到教皇制失脱了伊个力量，迫得停止逼迫个辰光，约翰看见另有一个新个权势兴起，要应和龙个声音，并继续推进同样残酷而亵渎个作为。这个权势，就是末后要向教会搭上帝律法交战个势力，乃是用一只有羔羊样角个兽来表号个。”
“But the stern tracing of the prophetic pencil reveals a change in this peaceful scene. The beast with lamblike horns speaks with the voice of a dragon, and ‘exerciseth all the power of the first beast before him.’ Prophecy declares that he will say to them that dwell on the earth that they should make an image to the beast, and that “he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads; and that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name.” Thus Protestantism follows in the steps of the Papacy.” Signs of the Times, November 1, 1899.
“然而，预言之笔严峻个描画，显明此安宁景象当中有了变化。生着羔羊一般角个兽，开口却发龙个声音，‘并且在头一只兽面前，行使头一只兽一切个权柄。’预言宣告，伊要对住在地上个人说，叫伊拉替该兽做一个像；并且‘伊叫众人，无论大小、贫富、自主个、为奴个，都在右手上，或是在额上，受一个印记；除非有了该印记，或有兽个名，或有伊名个数目，任何人都不得买，也不得卖。’如此，新教就踏着罗马教廷个脚踪而行。”《时代征兆》，1899年11月1日。
When the last six verses of Daniel eleven were unsealed, it was recognized that the entire sequence illustrated in those six verses, were addressing the interactions of the three powers Sister White just identified as “paganism,” the “Papacy” and “Protestantism.” The enemy argued that the “glorious land” of verse forty-one was a symbol of either Protestantism or the Seventh-day Adventist church, but the “glorious land” is the United States, and in verse forty-one the king of the north (the papacy) conquers the United States at the soon coming Sunday law. The satanic error that identifies the “glorious land” as anything other than the United States is designed to prevent men and women from recognizing that the next prophetic event after the collapse of the Soviet Union in 1989, in the period represented in the last six verses of Daniel eleven, is the soon coming Sunday law.
當《但以理書》第十一章末六節開封个辰光，人就認出，着六節裡所表明个全部次序，正是在講懷愛倫姊妹剛纔所指出个三種勢力之間个互動，也就是「異教主義」、「教皇制」同「新教主義」。仇敵辯稱，第四十一節个「榮美之地」係新教主義，抑或係基督復臨安息日會个象徵；然而，「榮美之地」乃是美國，而且在第四十一節裡，北方王（教皇制）要在即將來到个星期日法案之時征服美國。撒但个謬誤，將「榮美之地」認作美國以外个任何事物，其設計就是要攔阻男男女女認明：在《但以理書》第十一章末六節所代表个時期之內，繼一九八九年蘇聯崩潰之後，下一个預言事件就是即將來到个星期日法案。
For Seventh-day Adventists, this means that verse forty-one is identifying the close of probation for God’s church, and the last thing Laodicean Adventism wants to hear, is that their probationary time is running out! The Lord led the argument to a point where it was recognized that when pagan Rome took control of the world at the Battle of Actium in 31 BC, it had to first conquer three geographical powers as represented in Daniel chapter eight.
对复临安息日会信徒来讲，这个意思就是：第四十一节所指明个，是上帝教会恩典时期个结束；而老底嘉状态下个复临安息日会最勿愿意听着个末后一件事，就是伊拉个宽容时期正在到尽头！主把论证引到一个地步，叫人看见：当异教罗马于公元前三十一年亚克兴之战取得天下个控制权辰光，伊必先征服《但以理书》第八章所表征个三个地理势力。
And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. Daniel 8:9.
佢哋其中一角里向外生出一隻小角；此角漸漸變做極其強大，向南、向東，並向榮美之地發展。Daniel 8:9.
It was an established fact that the “south”, “east” and “the pleasant land” represented the three geographical areas that pagan Rome took control of, as it ascended the throne of the earth as the fourth kingdom of Bible prophecy. In conjunction with this fact was that papal Rome also had to overcome three geographical powers, as it ascended the throne of the earth as the fifth kingdom of Bible prophecy, as represented in Daniel chapter seven.
“南方”“东方”搭“荣美之地”乃是已经确立个事实，表明异教罗马在照《圣经》预言所说、登上地上第四国宝座个辰光，所掌控个三个地理区域。搭此事实相并个，是教皇罗马照《但以理书》第七章所表明、登上地上第五国宝座个辰光，也必须胜过三个地理性个势力。
I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots: and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things. Daniel 7:8.
我留神看迭些角，忽然看见其中又生起一只小角；佢生起个辰光，先前个角里有三只连根被拔脱。再看，这只角上有眼，像人个眼；还有一张嘴，讲夸大个话。Daniel 7:8.
In the controversy that waged over the “glorious land” of verse forty-one the Lord identified that there were three manifestations of Rome in prophecy. Pagan Rome, which was followed by papal Rome and then there was Rome of the last days, that we called “modern Rome”. Based upon two sound and established truths of prophecy, the first being that God never changes, and the other that truth is established upon the testimony of two witnesses, we concluded without wavering that the three obstacles for the king of the north in the last six verses of Daniel chapter eleven had to represent three modern geographical powers.
关于第四十一节里为“荣美之地”所展开个争议，主曾指明：预言之中有罗马个三种显现。先是异教罗马，随后是教皇罗马，再后是末后日子个罗马，也就是阿拉所称个“现代罗马”。根据预言里两条稳固而确立个真理：第一，上帝永弗改变；第二，真理乃凭两位见证人个见证得以确立；阿拉就毫弗动摇地下了结论：但以理书第十一章末了六节里北方王所遭遇个三重障碍，必定是代表三个现代地理上个势力。
Jesus Christ the same yesterday, and today, and forever. Hebrews 13:8.
耶穌基督，昨朝、今朝、直到永遠，攏是一樣个。希伯來書 13:8。
It is also written in your law, that the testimony of two men is true. John 8:17.
爾等个律法裡亦有記載：兩個人个見證是真个。約翰福音 8:17。
This recognition confirmed what we had already concluded, for we had been identifying the “glorious land” as a geographical power (the United States), and rejected the foolish idea that it represented a church, which is a spiritual power. We formed this position based upon the belief which has always been confirmed, that there are no accidents in God’s Word. It is clear upon many witnesses that God’s church in the last days is a mountain.
迭层认识证实了阿拉早已下个结论；因为阿拉一直把“荣美之地”认作一个地理性个权势（美国），并且驳斥伊代表教会个愚妄看法，因为教会乃是属灵个权势。阿拉形成迭个立场，系根据一项一向得着证实个信念：就是上帝个圣言里向来呒没偶然个事。凭着许多见证，清清楚楚看得出，上帝末后日子个教会乃是一座山。
And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:2, 3.
到末後个日子，耶和華殿个山必堅立於諸山之巔，高舉過於萬岡；萬國都要流歸伊。必有許多民前來講：來罷，我儕上耶和華个山，到雅各上帝个殿去；伊必將伊个道教訓我儕，我儕也要行伊个路。因為律法必出於錫安，耶和華个言語必出於耶路撒冷。以賽亞書 2:2, 3.
Those who proposed that the “glorious land” is a church, and more often than not they claimed it is the Seventh-day Adventist church, did so because, Daniel identifies the land as “glorious,” and their shallow reasoning concluded, that because the “glorious holy mountain” in verse forty-five is most certainly God’s last day church, therefore the “glorious land” must also be the church. After all, they both contain the adjective “glorious.”
提出“荣美之地”是一间教会个人，况且多半还讲伊就是安息日会者，之所以会如此，乃因但以理将该地称作“荣美”；而伊拉浅薄个推理便下结论讲，既然第四十五节里个“荣美圣山”无疑就是上帝末后日子个教会，那么“荣美之地”也必定是教会。归根结底，两者都带有“荣美”个形容。
There are no mistakes in God’s word, and when Daniel uses “land,” in connection with the word “glorious,” and four verses later he uses “holy mountain,” in connection with the word “glorious,” Daniel was identifying a purposeful distinction between a land and a mountain. The literal glorious land is Judah, and it is in the city of Jerusalem that God’s temple was erected. Jerusalem, or the temple, can be understood as God’s church, but the territory where Jerusalem is located is the land of Judah. Many truths were established as knowledge increased in the advancing light of the third angel, but we are here simply laying out the background of prophecy identifying three manifestations of Rome.
上帝个话语里向来呒没差错；丹以理用着“地”个辰光，搭“荣美”连勒一道；过了四节经文，伊又用“圣山”，也搭“荣美”连勒一道。丹以理勒此乃是指出，地搭山之间有一种有意设立个分别。字面上个荣美之地乃是犹大；上帝个圣殿就是建造勒耶路撒冷城里。耶路撒冷，或者圣殿，可以理解做上帝个教会；然而耶路撒冷所在个疆域，乃是犹大之地。随着第三位天使信息个前进之光，知识增加，许多真理也得着建立；不过我拉此地单单是铺陈预言个背景，指出罗马个三种表现。
When we recognized that pagan and papal Rome provided two witnesses that established the prophetic characteristics of modern Rome, we recognized a principle of interpretation that I called the “triple application of prophecy.” There were others who had employed similar ideas of a threefold repetition of certain prophecies, but the definition we came to recognize was the definition we still use. It is significant to understand that the prophetic rule of the triple application of prophecy, that is so often applied by Future for America, was realized during the argument of the last six verses of Daniel eleven, but what is just as significant is that the argument led to the first recognition that the triple application of prophecy was concerning Rome. In Millerite history one of the arguments was whether Antiochus Epiphanes was “the robbers” of Daniel’s people, or was “the robbers” Rome, as the Millerites understood. The reason this is significant is because Rome, as “the robbers” of Daniel’s people, are who would “established the vision” in Daniel eleven, verse fourteen.
当倷认出来异教罗马搭教皇罗马供给了两位见证人，建立了现代罗马个预言特征辰光，倷也认出来一条解经原则，我称之为“预言个三重应用”。先前也有别人用过相近个看法，认为某些预言会有三重重复；不过倷后来认明个定义，也就是倷直到如今仍旧使用个定义。应当晓得，预言个“三重应用”这一条规则——Future for America 时常应用个——是在但以理书十一章末了六节个论证过程当中被认识出来个；但同样要紧个是，这一场论证引导人头一趟认明，预言个三重应用乃是关于罗马个。在米勒派个历史当中，有一项争论是：安提阿哥·以彼芬尼究竟是但以理百姓个“强盗”，抑或照米勒派所理解个，“强盗”是罗马。这件事之所以要紧，是因为罗马，作为但以理百姓个“强盗”，就是但以理书十一章十四节里所要“建立异象”个。
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. Daniel 11:14.
到咾个辰光，必有许多人起来攻击南方王；侬百姓当中强暴个人，也要自高，要立定该异象；只是伊拉终必倾倒。Daniel 11:14.
The first time we understood a triple application of prophecy it was recognized by the fact that there are three manifestations of Rome in Bible prophecy. Rome established the vision of the advancing light of the third angel, as it did in Millerite history. In Millerite history it was the understanding that paganism and papalism were the powers that trampled down the sanctuary and host that became the framework of truth upon which Miller constructed “all” of his prophetic understandings. The last six verses of Daniel eleven, established a framework of truth that Future for America has built all its prophetic applications upon. That framework is the three desolating powers of the dragon, the beast and the false prophet that lead the world to Armageddon.
阿拉第一趟明白预言有三重应用，是因着圣经预言里认出罗马有三种显现。罗马立定了第三位天使前进之光的异象，正如伊勒历史当中所做个一样。㑚伊勒历史里，对异教主义搭教皇主义是践踏圣所搭圣民个权势个理解，成了真理个框架；米勒就是在此框架之上建立了佢“全部”个预言理解。〈但以理书〉十一章末了六节，立定了一只真理个框架，“Future for America”将佢一切预言应用都建造在此上头。此框架就是龙、兽搭假先知三种施行荒凉个权势；伊拉引领世界走向哈米吉多顿。
That framework is based upon the recognition that pagan Rome followed by papal Rome provide two witnesses that establishes modern Rome, and that modern Rome is the threefold union of the dragon of spiritualism (the United Nations), the beast of Catholicism (the papacy), and the false prophet of apostate Protestantism (the United States). That framework is what we identify as a triple application of prophecy. Over the following articles we will discuss the various triple applications of prophecy that have been recognized, and which make up the framework of the advancing light of the three angels.
該箇框架係建立勒此種認識之上：異教羅馬以及隨後個教皇羅馬，作為兩箇見證，確立現代羅馬；而現代羅馬，乃係屬靈主義之龍（聯合國）、天主教之獸（教皇制度），並背道新教之假先知（美國）所組成個三重聯合。該箇框架，亦即我儕所認定個預言三重應用。喺接落來個諸篇文章裡，阿拉將討論各種已經被認識個預言三重應用；此等應用共同構成三位天使前進之亮光個框架。
We will look at the triple application of three manifestations of Rome, which identify the political and religious structure of modern Rome, which Sister White called churchcraft and statecraft. That structure is recognized by bringing the prophetic characteristics of pagan Rome together with the prophetic characteristics of papal Rome for the purpose of identifying and establishing the characteristics in modern Rome.
阿拉將欲來看羅馬三種表現个三重應用，伊指明現代羅馬个政治搭宗教結構；懷師母稱之為教權權術搭政權權術。為着辨認並確立現代羅馬个特徵，就愛將異教羅馬个預言性特徵搭教皇羅馬个預言性特徵合併起來，由此認出該種結構。
We will look at the triple application of three manifestations of Babylon as represented by Nimrod, Nebuchadnezzar and Belshazzar, which identify the arrogance of the man of sin who is seated in the temple of God proclaiming that he is God, which Isaiah identified as the “haughty Assyrian.” The papal arrogance, which is a subject of Bible prophecy, is recognized by bringing the prophetic characteristics of Babel together with the prophetic characteristics of Babylon for the purpose of identifying and establishing the characteristics of modern Babylon.
倷要来看巴比伦三个显现个三重应用；伊拉由宁录、尼布甲尼撒搭伯沙撒所表明，指认出坐勒上帝殿里、自称自家就是上帝个罪恶之人个骄横；以赛亚把伊称作“高傲个亚述人”。教皇制度个骄横，乃是《圣经》预言个一个题目；欲认明此点，就要把巴别个预言性特征搭巴比伦个预言性特征归并起来，为着识别并确立现代巴比伦个特征。
We will look at the triple application of three manifestations of Elijah as represented by Elijah and John the Baptist which identify “the voice crying in the wilderness” in the last days. The voice crying in the wilderness in the last days represents a specific watchman which is a movement, and identifies a double witness in a movement that has a similar beginning and ending. We are informed that there cannot be a third angel without a first and second, so at one level it is impossible to separate the movement of the first angel from the movement of the third, and both movements are represented by a watchman that was typified by Elijah and John the Baptist.
倷要来看以利亚同施洗约翰所表明个、以利亚三重显现个三重应用；伊拉认明末后日子里“在旷野喊叫个声音”。末后日子里在旷野喊叫个声音，表明一个特定个守望者；伊是一个运动，并且认明一个运动里个双重见证，其起头同结局相类。倷得着指示：若无第一位同第二位天使，就弗能有第三位天使；故此，在一层意义浪，第一位天使个运动同第三位天使个运动是弗可分开个，而此两样运动都由一个守望者所表明；此守望者乃是以利亚同施洗约翰所预表个。
“By pen and voice we are to sound the proclamation, showing their order, and the application of the prophecies that bring us to the third angel’s message. There cannot be a third without the first and second. These messages we are to give to the world in publications, in discourses, showing in the line of prophetic history the things that have been and the things that will be.” Selected Messages, book 2, 105.
“我伲爱用笔同声音来发出宣告，表明预言个次序，以及那些把我伲引到第三位天使信息个预言之应用。离开第一同第二，就弗可能有第三。此等信息，我伲爱借出版物同讲论传给世界，并且沿着预言历史个脉络，指明已经发生个事，同将要发生个事。”《信息选粹》卷二，105。
We will look at the triple application of three manifestations of the messenger that prepares the way for the Messenger of the Covenant to suddenly come to his temple as represented by John the Baptist and William Miller. The final watchman is a subject of prophecy which is recognized by bringing the prophetic characteristics of John the Baptist and William Miller together to identify the final fulfillment of Malachi chapter three.
倪要来看此个使者三重显现个三重应用；此使者乃是替立约个使者预备道路，好叫伊忽然来到伊个殿里；约翰·施洗者搭威廉·米勒就是此事个表样。末后个守望者乃是预言个一个题目，着是将约翰·施洗者搭威廉·米勒个预言性特征并拢起来，借此认出《玛拉基书》第三章个最终应验。
Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. Malachi 3:1.
望啊，我要差遣我个使者，伊要在我面前预备道路；主，就是侬拉所寻求个，要忽然来到伊个殿里；就是立约个使者，侬拉所喜悦个。望啊，伊必来到，这是万军之耶和华讲个。玛拉基书 3:1.
We will look at the triple application of the three manifestations of Islam as represented by the prophetic characteristics of Islam of the first and second woes of Revelation chapters eight and nine, which identify the prophetic characteristics of Islam of the third Woe identified in Revelation chapters ten and eleven.
阿拉要来看伊斯兰三种显现个三重应用；此三种显现，乃借《启示录》第八、第九章头一祸并第二祸所表明个伊斯兰预言性特征来表现，而该些特征亦指明《启示录》第十、第十一章所认定个第三祸之伊斯兰个预言性特征。
We will continue these things in the next article.
阿拉会勒下一篇文章里继续讲这些事体。
“Allow no one to be brains for you, allow no one to do your thinking, your investigating, and your praying. This is the instruction we need to take to heart today. Many of you are convinced that the precious treasure of the kingdom of God and of Jesus Christ is in the Bible which you hold in your hand. You know that no earthly treasure is attainable without painstaking effort. Why should you expect to understand the treasures of the word of God without diligently searching the Scriptures?
“弗要让任何人为侬动脑筋，弗要让任何人为侬思想、考察，也弗要让任何人为侬祷告。这是今朝阿拉所需要牢记在心个训诲。侬拉当中有许多人深信，上帝个国度同耶稣基督个宝贵珍藏，就在侬手里所拿个《圣经》里向。侬晓得，地上任何宝藏，若弗经过辛苦竭力，是得弗着个。既然如此，侬为啥还盼望，弗殷勤查考圣经，就能够明白上帝话语里个宝藏呢？”
“It is proper and right to read the Bible; but your duty does not end there; for you are to search its pages for yourselves. The knowledge of God is not to be gained without mental effort, without prayer for wisdom in order that you may separate from the pure grain of truth the chaff with which men and Satan have misrepresented the doctrines of truth. Satan and his confederacy of human agents have endeavored to mix the chaff of error with the wheat of truth. We should diligently seek for the hidden treasure, and seek wisdom from heaven in order to separate human inventions from the divine commands. The Holy Spirit will aid the seeker for great and precious truths which relate to the plan of redemption. I would impress upon all the fact that a casual reading of the Scriptures is not enough. We must search, and this means the doing of all the word implies. As the miner eagerly explores the earth to discover its veins of gold, so you are to explore the word of God for the hidden treasure that Satan has so long sought to hide from man. The Lord says, ‘If any man willeth to do His will, he shall know of the teaching.’ John 7:17.” Fundamentals of Christian Education, 307.
“讀聖經誠然合宜且正當；然而恁個本分並弗到此為止；因為恁儕應當親自查考其中個篇頁。對上帝個認識，若無心思個工夫，若勿為著得著智慧而祈禱，俾使恁儕能從真理純淨個穀粒裏向，人同撒但對真理道理所施加個糠秕分別出來，就弗能得著。撒但並伊同盟個人間爪牙，曾竭力將錯謬個糠秕摻雜勒真理個麥子裏。阿拉應當殷勤尋求隱藏個寶藏，並向天上求智慧，為要將人個發明同上帝個命令分別開來。聖靈要扶助尋求者，叫伊得著關乎救贖計劃個重大而寶貴個真理。我欲向眾人深深申明此一事實：草草讀過聖經，並弗夠。阿拉必須查考；而此話個意思，就是要實行此字所包含個一切。正像礦工熱切掘探土地，為欲尋著金脈；照樣，恁儕也當探究上帝個話，為著尋著撒但長久以來所設法向人隱藏個寶藏。主講：‘人若立志遵行伊个旨意，就必曉得此教訓或是出於上帝。’約翰福音7:17。”《基督化教育要義》，307。