The framework of William Miller’s prophetic message was the two desolating powers of paganism followed by papalism, and the framework of Future for America’s prophetic message is the three desolating powers of paganism, followed by papalism, followed by apostate Protestantism, but all being concurrent at the end. A primary prophetic key for Miller’s prophetic understanding was that “the daily” in the book of Daniel was a symbol of paganism, for it established the connection of the two desolating powers which became his framework of prophetic understanding. A primary prophetic key for Future for America’s prophetic understanding is also that “the daily” in the book of Daniel is a symbol of paganism, for the historical fulfillment of paganism established the sequence of events in Daniel eleven verses forty and forty-one, which became the framework of Future for America’s prophetic understanding.
威廉·米勒预言信息个框架，是两种使地荒凉个权势：先是异教，后是教皇制；“美国未来”预言信息个框架，是三种使地荒凉个权势：先是异教，后是教皇制，再后是背道个新教，弗过到末了三者是同时并行个。对米勒个预言理解来说，一个首要个预言钥匙，是《但以理书》里向个“常献个”乃是异教个表号；因为伊建立了两种使地荒凉个权势之间个联系，而此联系就成为伊预言理解个框架。对“美国未来”个预言理解来说，一个首要个预言钥匙也同样是：《但以理书》里向个“常献个”乃是异教个表号；因为异教个历史应验，建立了《但以理书》第十一章四十节搭四十一节当中事件个次序，而此次序就成为“美国未来”预言理解个框架。
As is always the case with new light, the advancement of the truth unsealed in 1989 at the collapse of the Soviet Union was warred against by many various voices. The resistance brought against the truth invariably produced a clearer understanding of the truth. In those early controversies against the truth found in the last six verses of Daniel eleven, several prophetic rules that are located in the Bible were recognized as essential proofs to support the increase of knowledge that took place when the book of Daniel was unsealed in 1989. We are currently considering one of those rules, which we call “a triple application of prophecy.”
像一切新亮光一樣，1989年蘇聯崩潰、真理得以啟封而向前推進辰光，也有許多各樣个聲音起來攻擊伊。對這真理所加个抵擋，總是會帶出對真理愈加清楚个認識。喺當初那些反對但以理書十一章末六節所顯明之真理个爭論當中，聖經裡幾條預言規則被認出是要緊个憑據，用來支持1989年但以理書得以啟封時所發生个知識增長。現今我拉正喺考察其中一條規則，就是我拉所稱个「預言个三重應用」。
We began by looking at two triple applications that at one level are the same line, but at another level they are different. The first two manifestations of Rome (pagan and papal), establish the third manifestation of Modern Rome. The first two manifestations of Babylon (Babel and Babylon), established the third manifestation of Modern Babylon. Modern Rome is the beast of Revelation seventeen that Modern Babylon rides upon and reigns over. They are as distinct as is a cowboy from his horse, but they also commit spiritual fornication with each other, so at that level they are one. There are two other triple applications of prophecy which possess a similar relationship.
阿拉开头先看了两组三重应用；㑚一层意思上是同一条线，然而在另一层意思上却是有分别个。罗马个头两种显现（异教个搭教皇个），建立了第三种显现，就是现代罗马。巴比伦个头两种显现（巴别搭巴比伦），建立了第三种显现，就是现代巴比伦。现代罗马就是《启示录》第十七章里向现代巴比伦所骑乘并统治个兽。伊拉个分别，正如牛仔搭伊拉个马一样分明；不过伊拉也彼此行属灵个淫乱，所以在该层意思上，伊拉又是一。还有另外两组三重个预言应用，也有相类似个关系。
The first two manifestations of Elijah (Elijah and John the Baptist), establish the third Elijah of the last days. Along with that the first two messengers who prepare the way for the Messenger of the Covenant (John the Baptist and William Miller), establish the messenger who prepares the way for the Messenger of the Covenant in the last days. There are three important points to recognize with these two lines of triple applications of prophecy.
以利亞頭兩擺个顯現（以利亞同施洗約翰），建立末後日子第三位以利亞。連帶，頭兩位替盟約个使者預備道路个使者（施洗約翰同威廉·米勒），也建立末後日子替盟約个使者預備道路个使者。對者兩條預言三重應用个線路，有三個要緊个點需要認清。
A first point is that the actual historical representatives of the two lines of triple applications of prophecy are essentially the same historical figures, but their purpose in the two representations are distinctly different. The second point is recognizing what the distinction between the two closely related triple applications of prophecy is. The distinction is that Elijah represents an external work in the last days, and the messenger that prepares the way for the Messenger of the Covenant, represents an internal work in the last days.
头一点是：预言三重应用个两条线所对应个实际历史代表人物，基本浪是同一班历史人物；不过，伊拉两种表述里向个用途，却有清楚个分别。第二点是，要认得这两种密切相连个预言三重应用之间个分别到底是啥个。其分别就在于：以利亚代表末后日子个一项外在工作；而那位为立约之使者预备道路个使者，却代表末后日子个一项内在工作。
The third point to take note of is that Jesus, as Alpha and Omega, identifies the third Elijah, and also the third messenger that prepares the way, with both a first and a last Elijah messenger, and a first and last messenger who prepares the way for the Messenger of the Covenant. The Elijah messenger of the first angel and the Elijah messenger of the third angel make up the third fulfillment of Elijah, and the messenger who prepares the way is represented as the messenger of the movements of both the first and third angels.
第三點當注意个是：耶穌作爲阿拉法與俄梅戛，指出第三個以利亞，也就是預備道路个第三位使者，乃是同一位有開首也有末後个以利亞使者，並且也是同一位爲立約个使者預備道路、有開首也有末後个使者。頭一位天使个以利亞使者搭第三位天使个以利亞使者，共同構成以利亞个第三次應驗；而那位預備道路个使者，則被表明爲頭一位天使及第三位天使兩個運動个使者。
Elijah the prophet provides an illustration of the last-day confrontation between God’s people and the threefold union of Modern Rome in the confrontation at Mount Carmel.
先知以利亞喺迦密山个對決當中，提供了一幅末後日子裡上帝个子民同現代羅馬三重聯盟相對抗个圖像。
Mount Carmel is located in northern Israel, near the Mediterranean coast. It runs roughly northwest to southeast and forms a prominent ridge that extends for about 39 miles (63 kilometers). The Valley of Megiddo, also known as the Jezreel Valley, is located to the southeast of Mount Carmel. Mount Carmel and the Valley of Megiddo are relatively close to each other in terms of distance. The distance between them, in a straight line (as the crow flies), is approximately 20 to 25 miles (32 to 40 kilometers). To the west of Mount Carmel lies the Mediterranean Sea, and to the east of the Valley of Megiddo and the Jezreel Valley lies the Sea of Galilee, also known as Lake Tiberias or the Lake of Kinneret.
迦密山位于以色列北部，靠近地中海海岸。伊大致呈西北到东南走向，形成一条显著个山脊，延伸约三十九英里（六十三公里）。米吉多平原，也叫耶斯列平原，位于迦密山东南方。从距离来看，迦密山搭米吉多平原相对较近。两者之间个直线距离（即飞鸟直达个距离）约为二十到二十五英里（三十二到四十公里）。迦密山个西边是地中海，米吉多平原搭耶斯列平原个东边则是加利利海，也叫提比哩亚海或基尼烈湖。
In the Revelation the battle of Armageddon is identifying the Valley of Megiddo, and inspiration did not want students of prophecy to believe that the book of Revelation was identifying its message in literal terms, so when it identified Armageddon (Megiddo) as Armageddon it used the word “har,” which means mountain to make it clear that the battle was a spiritual representation of the final battle which the dragon, beast and false prophet lead the world to.
《启示录》里向个哈米吉多顿之战，所指认个乃是米吉多平原；启示并弗想望预言个学生相信《启示录》是用字面意思来指认伊个信息，所以，当伊把哈米吉多顿（米吉多）称为哈米吉多顿辰光，便用了“har”个字，此字意思是“山”，为着清楚表明：此场争战乃是属灵上对末后一战个表号，就是龙、兽同假先知带领世界去赴个末后一战。
By identifying Megiddo as Armageddon, John made sure it was not to be understood as a literal geographical location, for Megiddo is a valley and has no mountains. In close proximity is Mount Carmel where Elijah’s confrontation with Ahab and the prophets of Jezebel occurred, thus both Megiddo and Mount Carmel are both illustrations of the final battle of Armageddon.
約翰將米吉多指認作哈米吉多頓，卽是明明叫人曉得，伊弗是當作一個字面个地理所在來解，因爲米吉多乃是一個山谷，並無山嶺。其附近卽有迦密山，以利亞在該處曾與亞哈並耶洗別个先知交鋒；故此，米吉多與迦密山兩者，儕是哈米吉多頓末後爭戰个表徵。
If you were to draw a triangle with Jerusalem, Mount Carmel, and the Valley of Megiddo, Jerusalem would be situated to the southeast corner of that triangle, with Mount Carmel to the northwest and the Valley of Megiddo to the northeast. The area that symbolically represents the battle of Armageddon is bordered by two seas, and the king of the north (the whore of Modern Babylon) comes to his end between the seas and the glorious holy mountain. And at that time human probation closes.
若是儂用耶路撒冷、迦密山同米吉多谷畫一隻三角形，耶路撒冷就坐落勒該三角形個東南角，迦密山勒西北，米吉多谷勒東北。象徵哈米吉多頓爭戰個所在，四圍臨著兩個海；北方個王（現代巴比倫個淫婦）也勒兩海同榮美聖山之間走到伊個結局。到該辰光，世人蒙恩個期限就告終了。
But tidings out of the east and out of the north shall trouble him: therefore he shall go forth with great fury to destroy, and utterly to make away many. And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. Daniel 11:44–12:1.
然则有消息对东边搭北边传来，叫伊惊惶；所以伊必大发烈怒出去，要毁灭，并且尽行除灭许多人。伊也必在两海之间、荣美个圣山上，设立伊宫殿个帐幕；然而伊终必到伊个结局，呒没一个人能帮助伊。到仔该辰光，米迦勒——为侬百姓子民站立个大君——必要兴起；并且必有患难个时期，是自从有国以来直到该辰光从来呒没有过个；到仔该辰光，侬个百姓，凡记在册子上个，必要得拯救。Daniel 11:44–12:1.
The triple application of Elijah represents the external confrontation of God’s people with the king of the north, who is the head of the threefold union of the dragon, the beast and the false prophet that leads the world to Armageddon. Elijah’s three enemies that typified the threefold union were Ahab, who was the king of the ten northern tribes representing the ten kings of Revelation seventeen, who commit fornication with the whore of Babylon, and who agree to give their kingdom to the whore for “one hour”, which is “the hour” of the Sunday law crisis. The whore of Babylon was represented by Jezebel, and Jezebel’s prophets of Baal and the priests of the grove represent the false prophet.
以利亞个三重應用，表明上帝子民對北方王个外在對抗；該北方王就是龍、獸同假先知三重聯合个首領，並引領世界走向哈米吉多頓。以利亞个三個仇敵，預表該三重聯合：亞哈，就是北方十個支派个王，表徵《啟示錄》第十七章个十王；彼等與巴比倫个淫婦行淫，並同意將自家个國度交予該淫婦一「時辰」，這就是星期日法危機个「那時辰」。巴比倫个淫婦由耶洗別所代表；耶洗別个巴力先知同樹林个祭司，則代表假先知。
The Sunday law crisis begins with the soon-coming Sunday law in the United States and ends when Michael stands up. When that Sunday law arrives the second voice of Revelation chapter eighteen, calls God’s other flock out of Babylon. The period of time from the call out of Babylon until the close of probation is the period of the judgment of the whore of Babylon. It is also the period of time when the Holy Spirit is poured out without measure. It is the “hour,” that the ten kings agree to co-rule with the whore of Tyre, who is no longer forgotten. It is the “hour,” of the great “earthquake” of Revelation eleven, when the one hundred and forty-four thousand are lifted up as an ensign.
礼拜日法案个危机，起于将临个美国礼拜日法案，终于米迦勒兴起之辰。及到该个礼拜日法案来到辰光，《启示录》第十八章个第二个声音，就呼召上帝其余个羊群，从巴比伦里向出来。从呼召出离巴比伦，到恩典时期关闭个这段时光，就是审判巴比伦淫妇个时期。此亦即圣灵无限量浇灌下来个时期。此乃“一个钟头”，十个王同意搭已弗再被忘记个推罗淫妇一同执政个“一个钟头”。此亦即《启示录》第十一章大“地震”个“一个钟头”；于该时，一十四万四千人被高举，成为一面旌旗。
And the kings of the earth, who have committed fornication and lived deliciously with her, shall bewail her, and lament for her, when they shall see the smoke of her burning, Standing afar off for the fear of her torment, saying, Alas, alas that great city Babylon, that mighty city! for in one hour is thy judgment come. Revelation 18:9, 10.
地上个君王，伊拉曾搭伊行淫，同伊一淘奢华宴乐；等到伊拉看见伊焚烧个烟，就要为伊哀哭悲恸。伊拉因为惊怕伊个痛苦，远远立勒该处，讲：“阿哉，阿哉，大城巴比伦，强盛个城啊！因为一时之间，侬个审判就来到哉。”启示录 18:9, 10
Just as John identified Megiddo as the mountain (“har”) of Megiddo to identify a spiritual and not a literal truth, the judgment of the whore of Babylon and Tyre is identified as occurring during the “hour,” and also in a “day.”
正如約翰將米吉多指出爲米吉多个山（“har”），爲着表明這是屬靈个、弗是字面个眞理；照樣，巴比倫淫婦並推羅所受个審判，也被指出是發生於「一個時辰」之中，也是在「一日」之內。
Therefore shall her plagues come in one day, death, and mourning, and famine; and she shall be utterly burned with fire: for strong is the Lord God who judgeth her. Revelation 18:8.
所以，伊个灾殃要勒一日之间临到伊身浪：死亡、哀哭并饥荒；伊也要给火彻底焚烧，因为审判伊个主上帝是大有能力个。启示录 18:8
After October 22, 1844 prophetic time is no longer to be applied prophetically and the judgment of the papal power is therefore represented as occurring in an “hour,” and also as in a “day.” The “hour” of her judgment is the prophetic period from the Sunday law in the United States until probation closes. It is important to mark this period when considering the Elijah of the last days, for Elijah’s battle of Mount Carmel follows the internal testing of God’s people of the last days, and the testing period for both the church and the world contain the same prophetic beginnings and endings.
1844年10月22日之后，先知性辰光弗再应当按先知预言个方式来应用，因此，对教皇权势个审判就被表明为发生于“一时”之中，也表明为发生于“一日”之内。伊受审判个“时”，就是自美国主日法开始，直到恩门关闭为止个先知性时期。研究末后日子个以利亚辰光，认清此一时期是极其紧要个；因为以利亚于迦密山个争战，是接续于上帝末后日子之子民内部试验之后，而对教会并世界个试验时期，俱包含相同个先知性起始与终结。
The two voices of Revelation eighteen, represent two distinct calls to two churches. The first church is the one hundred and forty-four thousand of Revelation chapter seven, and the second church that is called is the great multitude of Revelation chapter seven. The call to the one hundred and forty-four thousand is made while the Holy Spirit is being poured out in measure, and the call to the great multitude is made when the Holy Spirit is being poured out without measure.
《启示录》第十八章里向两种声音，表明向两箇教会发出向两种分明向呼召。头一箇教会，就是《启示录》第七章里向一百四十四千；第二箇受呼召向教会，就是《启示录》第七章里向大群群众。向一百四十四千所发出向呼召，是当圣灵按分量浇灌个辰光发出向；向大群群众所发出向呼召，是当圣灵无分量浇灌个辰光发出向。
“The prophet says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils” (Revelation 18:1, 2). This is the same message that was given by the second angel. Babylon is fallen, ‘because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). What is that wine?—Her false doctrines. She has given to the world a false sabbath instead of the Sabbath of the fourth commandment, and has repeated the falsehood that Satan first told Eve in Eden—the natural immortality of the soul. Many kindred errors she has spread far and wide, “teaching for doctrines the commandments of men” (Matthew 15:9).
先知讲：『我看见另有一位天使，从天降落；伊有大权柄，地也因伊个荣耀发光。伊大声强喊讲：大巴比伦倾倒了！倾倒了！成了鬼魔个住处。』（启示录 18:1, 2）迭就是第二位天使所传个同样信息。巴比伦倾倒了，『因为伊叫万国喝伊淫乱大怒个酒。』（启示录 14:8）迭酒是啥个？——就是伊个虚假道理。伊拿一个假安息日赐拨世界，来代替第四条诫命个安息日；又重复了撒但起先在伊甸园里对夏娃所讲个谎言——灵魂天然不死。伊还广泛散布了许多同类个谬误，『拿人个吩咐当作道理教导人。』（马太福音 15:9）
“When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.
“耶穌開始伊公開个職事辰光，伊曾清潔聖殿，除去其中褻瀆神聖个污穢。在伊職事臨末个作為當中，又有第二遍清潔聖殿。照樣，在為警告世界所作个末後工作裡，對眾教會也發出兩道分明个呼召。第二位天使个信息是：‘巴比倫傾倒了，傾倒了，這大城傾倒了；因為伊叫萬國喝伊淫亂大怒之酒。’（Revelation 14:8）在第三位天使信息个大聲呼喊裡，又聽見有聲音從天上講：‘我个民哪，爾等要從那城出來，免得與伊一同有罪，受伊所受个災殃；因為伊个罪惡滔天，神已經想起伊个不義。’（Revelation 18:4, 5）”《信息選粹》卷二，118。
The mighty angel came down in fulfillment of Revelation chapter eighteen, when the great buildings of New York City were brought down on September 11, 2001, with the arrival of the “east wind” of Islam. He then cried “mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils.” And then in verse four another voice “is heard from heaven saying, ‘Come out of her, my people.’” Those two voices are “two distinct calls made to the churches.” The two distinct churches of God in the last days are identified as the one hundred and forty-four thousand and the great multitude.
大力个天使照《启示录》第十八章个应验降下来，正当二〇〇一年九月十一日，随着伊斯兰个“东风”来到，纽约城个宏伟大厦被击倒个辰光。伊随后“大声喊叫，讲：‘大巴比伦倾倒了！倾倒了！成了鬼魔个住处。’” 再到第四节，另有一个声音“从天浪来，讲：‘我个百姓啊，尔等要从伊里向出来。’” 这两种声音乃是“向众教会发出个两番分明个呼召。” 末后日子里，上帝个两班分明个教会，就是那十四万四千人与大群众。
The testing period for the one hundred and forty-four thousand begins with Islam of the third Woe, which Isaiah identifies as the “day of the east wind.” That testing period ends with the soon-coming Sunday law in the United States and the enforcement of the mark of the beast. The beast is the counterfeit king of the north, the head of modern Babylon. Babylon is the lion in Daniel chapter seven, and the disobedient prophet from Judah, who represents Laodicean Adventism, that dies in the period that begins with the “ass” of Islam (September 11, 2001), and ends with the “lion,” (Modern Babylon).
一十四萬四千人个試煉時期，起首於第三樣災禍个伊斯蘭，這就是以賽亞所指認个「東風之日」。該試煉時期，終結於美國即將來到个星期日法令，以及獸印个強制施行。獸，乃是假冒个北方王，是現代巴比倫个首領。巴比倫就是但以理書第七章裡个獅子；而那位出於猶大、悖逆个先知，所預表个乃是老底嘉个復臨信仰；伊死於一段時期之中，這段時期起於伊斯蘭个「驢」（2001年9月11日），終於「獅子」（現代巴比倫）。
In the period of time represented as “the tomb” of the disobedient prophet of Laodicean Adventism, the latter rain is measured out, as a distinct call is made to the church of the one hundred and forty-four thousand. When that period ends, at the “hour” of the “great earthquake”, representing the Sunday law in the United States; the period of the second voice of Revelation eighteen, arrives with the implementation of the mark of the beast, which is the mark of the king of the north. At the same time Islam of the third Woe is used to bring a progressive escalating judgment upon an apostate world. The message proclaimed by the “ensign” of the one hundred and forty-four thousand during that second distinct call to the church of the “great multitude” identifies the “mark” of the “king of the north”, and the role of Islam of the third Woe, represented as the “children of the east”.
㧯拉奧底嘉复临运动里背逆先知所表征个“坟墓”其一段辰光里，后雨照一定分量分赐下来，同时向十四万四千个教会发出一个分明个呼召。迭段时期一结束，就到“大神震”个“辰光”——表征美国个星期日法——启示录十八章第二个声音个时期便随住兽印个施行来到；迭个印记，就是北方王个印记。同时，第三样灾祸个伊斯兰教也被用来，向一个背道个世界施行逐步加重个审判。十四万四千个“旌旗”向教会个“大群众”发出迭第二次分明呼召个当中所宣告个信息，指明“北方王”个“印记”，并指明第三样灾祸个伊斯兰教——被表征为“东方个众子”——所担当个角色。
The message that enrages the papal power in verse forty-four of Daniel chapter eleven, and the message that initiates the final papal bloodbath, is represented as “tidings out of the east” (Islam) and “the north” (the mark of the beast). In that period, as with the previous period, Islam of the “east wind” brings judgment upon the United States to begin the period, and the period ends when the king of the north comes to his end, “between the seas and the glorious holy mountain”, in the valley of Megiddo and the Mount at Carmel.
《但以理书》第十一章第四十四节里，激怒教皇权势个信息，亦即发动教皇最终大屠杀个信息，表明为“从东方来个风声”（伊斯兰）搭“从北方来个风声”（兽个印记）。勒个时期里，像前一个时期一样，属“东风”个伊斯兰带来对美国个审判，作为该时期个开端；而该时期个终局，则是北方王来到伊终结，正在“两海之间同荣美个圣山”之处，正在米吉多平原搭迦密山。
The judgment period for modern Babylon that represents her deathbed (tomb), begins with the symbol of the east and ends with the symbol of the north, just as the deathbed for the disobedient Laodicean prophet ended in the first distinct call to the churches. The tomb (deathbed) that both the lying prophet of Bethel and the disobedient prophet of Judah are buried in is represented between an “ass” and a “lion”.
表徵現代巴比倫臨終床榻（墳墓）个審判時期，起首於東方个象徵，終結於北方个象徵；正如悖逆个老底嘉先知个臨終床榻，終止於向眾教會所發出个頭一道明顯呼召。伯特利个說謊先知同猶大个悖逆先知所共葬个墳墓（臨終床榻），乃係表徵於一隻「驢」同一隻「獅子」之間。
Elijah represents God’s last day people who were confronted with a threefold enemy represented by Ahab, Jezebel and Jezebel’s prophets. Jezebel is the symbol of the papal power in the fourth church of Thyatira, and her prophets at Carmel were represented by the prophets of Baal and the priests of the grove. Baal represents a male deity and the priests of the grove represented Ashtaroth, a female deity, thus Jezebel’s false prophets consisted of male and female, representing the combination of Church and State that is represented by the image of the beast in the book of Revelation.
以利亞表明上帝末後日子个子民；伊拉面對个，是一个三重个仇敵，借亞哈、耶洗別同耶洗別个先知來表明。耶洗別是推雅推喇第四個教會當中教皇權勢个象徵；伊拉喺迦密山个先知，卽借巴力个先知同樹林个祭司來表明。巴力表明男性个神祇，樹林个祭司表明亞斯她錄，一位女性个神祇；故此，耶洗別个假先知是由男性同女性所組成，表明教會同國家个結合，卽《啟示錄》裡向个獸像所表明个結合。
It is the United States that first erects an image of the beast in the United States and thereafter in the world, and it is the United States that is the false prophet of the threefold union. Ahab, the king of the ten tribes, represents the ten kings of Revelation seventeen, that is the dragon, and Jezebel is the beast. Elijah was in confrontation with the threefold union of Modern Babylon, at Mount Carmel, where the whore of Babylon comes to her end with none to help. The triple application of Elijah represents the external confrontation which is brought against God’s last-day people, and Elijah represents the prophet that is in direct confrontation with those three powers.
是美国先在美国里树起兽像，随后又在世界上树起；也就是美国，乃是三重联合个假先知。十支派个王亚哈，表明启示录十七章里个十王，也就是龙；耶洗别就是兽。以利亚曾在迦密山同近代巴比伦个三重联合相对抗，正在该地，巴比伦个淫妇走到伊个结局，呒没一个来帮助伊。以利亚个三重应验，表明加诸上帝末后子民之外在对抗；以利亚也表明个先知，正是直接同彼三种势力相对抗个。
An important element of Elijah’s story is the “rain,” which represents the latter rain that is poured out in the history of the confrontation. Leading up to the confrontation at Mount Carmel, Elijah has plainly stated that there would be no rain, except at his word. The period that leads up to the “hour” of Jezebel’s judgment is the period represented by the first distinct “voice” given to the churches. That “voice” arrived on September 11, 2001, and in that period the “rain” was only “measured”, and in that period, there were two competing latter rain messages that were involved with Habakkuk’s debate. One was the counterfeit message of weeping for Tammuz, that represented a “peace and safety message”, and the other was the true message of the third Woe of Islam.
以利亞故事當中有一個要緊个要素，就是「雨」；此乃表徵對抗歷史當中所傾降个晚雨。佇迦密山對抗來臨以前，以利亞已經明明講過：除非照伊个話，否則決無雨落下。通往耶洗別受審判之「辰光」个彼段時期，就是由賜予眾教會个頭一個分明「聲音」所表徵个時期。該個「聲音」佇二〇〇一年九月十一日來到；而佇該段時期裡，「雨」不過只是受了「量度」；並且佇該段時期裡，有兩個彼此競爭个晚雨信息牽涉佇哈巴谷个辯論當中。一個是假冒个為搭模斯哀哭个信息，彼乃代表一個「平安穩妥个信息」；另外一個則是伊斯蘭第三樣災禍个真實信息。
The true “latter rain” message was based upon the role of Islam of the third Woe. That message originated at one source (which was Future for America), and the two messages contended for supremacy until history confirmed the validity of the true message, and also confirmed the foolishness of a “peace and safety” message in such a time as this.
真正个“晚雨”信息，係建立勒第三樣災禍之伊斯蘭个角色以上。該道信息起源於一個源頭（就是 Future for America），而兩道信息一直爭持何者居於至尊，直到歷史證實真正信息个有效性，也同時證實勒此等時代之中，“平安穩妥”信息个愚妄。
“The prophecies of Daniel and of John are to be understood. They interpret each other. They give to the world truths which everyone should understand. These prophecies are to be witness in the world. By their fulfillment in these last days, they will explain themselves.” Kress Collection, 105.
「但以理同約翰个預言，是應該受人明白个。伊拉互相解釋。伊拉將人人儕應當明白个真理賜畀世界。此些預言在世界中應當成為見證。藉著伊拉在末後日子个應驗，伊拉自家會說明自家。」Kress Collection, 105.
The first fulfillment of Elijah in the triple application of Elijah, is confirmed by the second Elijah, who Jesus identified as John the Baptist. Together those two witnesses establish the third Elijah.
以利亞三重應驗當中个頭一重應驗，係藉着第二個以利亞得着印證；耶穌指出伊就是施洗約翰。此兩個見證人一同確立第三個以利亞。
And as they departed, Jesus began to say unto the multitudes concerning John, What went ye out into the wilderness to see? A reed shaken with the wind? But what went ye out for to see? A man clothed in soft raiment? behold, they that wear soft clothing are in kings’ houses. But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet. For this is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee. Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist: notwithstanding he that is least in the kingdom of heaven is greater than he. And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and the violent take it by force. For all the prophets and the law prophesied until John. And if ye will receive it, this is Elias, which was for to come. He that hath ears to hear, let him hear. Matthew 11:7–15.
佢拉去脱辰光，耶稣就对众人讲论约翰，说：“倷出去到旷野里去看个是啥？是看一根拨风摇动个芦苇么？倷出去到底是为仔看啥？是看一个穿细软衣裳个人么？看哪，穿细软衣裳个人，是住勒王宫里向个。倷出去到底是为仔看啥？是看一个先知么？是个，我告诉倷，佢比先知还大。因为经上记着说：‘看哪，我要差遣我个使者，行勒倷个面前，佢要勒倷前头预备倷个道路。’我实在告诉倷，凡妇人所生个里向，弗曾兴起过一个比施洗约翰更大个；然而天国里向顶小个，比佢还大。自从施洗约翰个日子到如今，天国是用强力进入个，强暴个人就用力夺取佢。因为众先知搭律法，讲预言一直到约翰为止。倘使倷肯领受，这个人就是那将要来个以利亚。有耳朵好听个，就应当听。”马太福音 11:7–15。
We will continue this study in the next article.
阿拉将会勒下一篇文章里继续迭项研究。
“Today, in the spirit and power of Elias and of John the Baptist, messengers of God’s appointment are calling the attention of a judgment-bound world to the solemn events soon to take place in connection with the closing hours of probation and the appearance of Christ Jesus as King of kings and Lord of lords. Soon every man is to be judged for the deeds done in the body. The hour of God’s judgment has come, and upon the members of His church on earth rests the solemn responsibility of giving warning to those who are standing as it were on the very brink of eternal ruin. To every human being in the wide world who will give heed must be made plain the principles at stake in the great controversy being waged, principles upon which hang the destinies of all mankind.
“今朝，带牢以利亚同施洗约翰个灵同权能，上帝所派遣个使者，正在唤醒一个注定要受审判个世界，来注意恩典时期将尽辰光所要发生个严肃大事，并基督耶稣显现为万王之王、万主之主个事。勿久，每一个人都要照伊个身子里所行个事受审判。上帝审判个时辰已经来到；而对地上伊教会个肢体来说，有一项严肃个责任担勒伊拉身上，就是要向那些可以讲正立勒永远沉沦边缘个人发出警告。对于普天下每一个肯留心听从个人，必须清楚说明这场正在进行个大斗争里所关系个原则；全人类个命运，就系勒这些原则之上。”
“In these final hours of probation for the sons of men, when the fate of every soul is so soon to be decided forever, the Lord of heaven and earth expects His church to arouse to action as never before. Those who have been made free in Christ through a knowledge of precious truth, are regarded by the Lord Jesus as His chosen ones, favored above all other people on the face of the earth; and He is counting on them to show forth the praises of Him who hath called them out of darkness into marvelous light. The blessings which are so liberally bestowed are to be communicated to others. The good news of salvation is to go to every nation, kindred, tongue, and people.
「㑚人類恩典時期末後个幾點鐘裡，當每一個靈魂个命運眼看就要永永遠遠決定个辰光，天地个主盼望伊个教會興起行動，較諸以往任何時候更加奮發。凡藉着認識寶貴真理而㑚基督裡得着釋放个人，主耶穌看伊拉是伊所揀選个人，較地上其餘一切人民更蒙恩寵；伊也指望伊拉彰顯那召伊拉出黑暗、入奇妙光明者个美德。凡如此豐豐富富賜下个福分，總當傳與別人。救恩个佳音總當傳到各國、各族、各方、各民。」
“In the visions of the prophets of old the Lord of glory was represented as bestowing special light upon His church in the days of darkness and unbelief preceding His second coming. As the Sun of Righteousness, He was to arise upon His church, ‘with healing in His wings.’ Malachi 4:2. And from every true disciple was to be diffused an influence for life, courage, helpfulness, and true healing.
「㑚古先知个異象裡，榮耀个主曾經顯示：當伊第二次降臨以前，當黑暗搭無信个日腳臨到辰光，伊欲賜特別个光照俚个教會。伊作為公義个日頭，欲照臨俚个教會，『其翅膀有醫治之能。』瑪拉基書 4:2。並且，對每一個真正个門徒，總欲散發出一種感化，帶來生命、勇氣、扶助，搭真實个醫治。」
“The coming of Christ will take place in the darkest period of this earth’s history. The days of Noah and of Lot picture the condition of the world just before the coming of the Son of man. The Scriptures, pointing forward to this time, declare that Satan will work with all power and ‘with all deceivableness of unrighteousness.’ 2 Thessalonians 2:9, 10. His working is plainly revealed by the rapidly increasing darkness, the multitudinous errors, heresies, and delusions of these last days. Not only is Satan leading the world captive, but his deceptions are leavening the professed churches of our Lord Jesus Christ. The great apostasy will develop into darkness deep as midnight. To God’s people it will be a night of trial, a night of weeping, a night of persecution for the truth’s sake. But out of that night of darkness God’s light will shine.” Prophets and Kings, 716, 717.
“基督个来临，要发生勒该个世界历史上最黑暗个时期。挪亚个日脚搭罗得个日脚，写照出人子来临前辰光世界个光景。《圣经》向前指明到该辰光，宣告撒但要用各样个权能，并且‘行各样出于不义个诡诈。’帖撒罗尼迦后书 2:9, 10。伊个作为，已经清清楚楚显明勒末后日子黑暗迅速加深、谬误繁多、异端蜂起、迷惑四布之中。撒但弗单单掳掠全世界；伊个欺骗还像酵一般，正发酵勒我主耶稣基督门下自称个各教会里面。大背道要发展到深似半夜个黑暗。对上帝个子民来讲，该要成为试炼个夜里、哭泣个夜里、并为真理受逼迫个夜里。然而，就勒该黑暗个夜里，上帝个光要照出来。”《先知与君王》，716, 717。