The final controversy I wish to bring together with the other historical arguments over the symbol of Rome within Advent history is the book of Joel. That controversy took place after September 11, 2001, and without considering the circumstances of that period a few subtle points might very well be missed. To place those circumstances into context requires a consideration of the Millerite history. On August 11, 1840 the time prophecy of Revelation chapter nine, verse fifteen was fulfilled.
我所要撳佢搭仔临安息日复临运动历史当中、关乎罗马此个表号个其余历史论证一并摆拢来个末后一场争议，乃是《约珥书》。此场争议发生勒2001年9月11号之后；若弗考量彼一时期个情形，有几项细微之点，极可能会失脱。欲将该等情形安放勒恰当个脉络之中，就必须考察米勒派个历史。1840年8月11号，《启示录》第九章第十五节个时间预言应验了。
And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. Revelation 9:15.
迭四位天使就得了释放；伊拉是为了一时、一日、一月、一年所预备好个，要去杀害人类个三分之一。启示录 9:15
The verse identifies the “hour, and a day, and a month, and a year,” as equating to three hundred ninety-one years and fifteen days. The four angels represented when Islam rose to power and brought warfare against Rome, beginning on July 27, 1449. The starting point was determined by employing the ending point of another time prophecy of one hundred and fifty years. The first time prophecy of one hundred and fifty years was set forth in the history of the first woe, which is also the fifth trumpet of Revelation chapter nine. When the one-hundred-and-fifty-year prophecy concluded on July 27, 1449, the time prophecy we are now considering began, and three hundred and ninety-one years and fifteen days later the prophecy ended on August 11, 1840.
经文指出，“一时、一日、一月、一年”，相当于三百九十一年并十五日。四位天使所表明个辰光，正是伊斯兰兴起得势，向罗马发动战争个时期，起头于1449年7月27日。此起点，乃是藉着另一条一百五十年时期预言个终点来确定个。头一条一百五十年个时期预言，乃见于头一个灾祸个历史；此也就是《启示录》第九章个第五枝号筒。当这一百五十年个预言于1449年7月27日满期个辰光，我拉现在所考察个时期预言便起头了；再过三百九十一年并十五日，此预言便于1840年8月11日终了。
William Miller had understood the powers of Revelation nine to represent Islam, and prior to the date of August 11, 1840, a Millerite named Josiah Litch set forth a prediction based upon the prophecy identifying that in 1840, the Ottoman Supremacy would cease. Ten days before August 11, 1840, Litch fine-tuned and updated his prediction to identify not simply the year the prophecy would be fulfilled, but the very year, day and month. Sister White comments on the effect of Litch’s prediction upon the religious world of the Millerites when the event was fulfilled.
威廉・米勒曾經了解，《啟示錄》第九章個諸權勢係指伊斯蘭；而喺一八四○年八月十一日之前，一位米勒派信徒約西亞・利奇根據預言提出一項預測，指出到一八四○年，鄂圖曼個霸權將要終止。到了一八四○年八月十一日之前十日，利奇又將伊個預測修訂得更加精確，指出預言應驗個辰光，弗單單係年份，而且係確切個年、日同月。懷愛倫姊妹評論了利奇個預測喺事件應驗辰光對米勒派宗教世界所產生個影響。
“In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. two years before, Josiah Litch, one of the leading ministers preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown . . . on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’
「到1840年，预言又有一桩显著个应验，引起了广泛个关注。两年以前，宣传基督复临个主要传道人之一约西亚·利奇（Josiah Litch），发表了对《启示录》第9章个一篇阐释，预言奥斯曼帝国个倾覆。照伊个推算，这个政权将要……于1840年8月11日被推翻；到其时，在君士坦丁堡个奥斯曼势力可以预期要被打破。阿拉相信，事实将要显明，情形确实是如此。」
“At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.
“正当所指定个辰光，土耳其借助伊个使节，接受了欧洲列强个保护，故此将自身置于基督教国家个控制之下。此一事件，恰恰应验了该项预言。及至此事为众人所知，多数人遂确信米勒并伊个同工所采用个预言解释原则确系正确，降临运动也因此得着了奇妙个推动。凡有学问有地位个人，也都同米勒联合，无论传讲抑或刊布伊个见解；自一八四〇年至一八四四年，此项工作迅速扩展。”《善恶之争》，334、335页。
Her endorsement of this event has through the years been attacked repeatedly through a variety of ways by Laodicean Seventh-day Adventists. As with the seven times and “the daily”, to attack this truth is to rejected the foundations as represented upon the two sacred tables, and also the authority of the Spirit of Prophecy. The reason Satan has worked to destroy confidence in this history is multifaceted.
伊對迭桩事体个认可，多年来一再受到老底嘉个基督复临安息日会信徒用种种法子攻击。正像“七次”同“常献个燔祭”一样，攻击迭条真理，就是弃绝那由两块圣桌所表明个根基，也弃绝预言之灵个权威。撒但之所以着力要毁坏人对迭段历史个信心，缘故是多方面个。
Litch’s prediction employed “the principles of prophetic interpretation adopted by Miller.” Miller was given insight to the element of prophetic time, and any who doubt that Miller’s message was based upon prophetic time, only needs to review the 1843 and 1850 pioneer charts to confirm that this was true. Before August 11, 1840, those opposing Miller’s prediction of the return of Christ would argue that prophetic time could not be employed to understand when Christ would return. They often used the Bible’s statement about not knowing the day nor hour, to resist his message and work.
利奇个预言运用了“米勒所采纳个预言解释原则”。米勒蒙赐亮光，得以明白预言时间个要素；若有人怀疑米勒个信息弗是建立勒预言时间之上，只消回顾一八四三年搭一八五〇年先驱图表，便足以证实此事属实。勒一八四〇年八月十一日之前，凡反对米勒所预言基督复临个人，常常辩称，预言时间弗可用来明白基督将勒何时再来。伊拉也时常引用《圣经》中关于“那日子、那辰光无人晓得”个话，来抵挡伊个信息搭工作。
But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only. But as the days of Noe were, so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, And knew not until the flood came, and took them all away; so shall also the coming of the Son of man be. Then shall two be in the field; the one shall be taken, and the other left. Matthew 24:36–40.
獨有彼日彼時，無人曉得，連天使也弗曉得，惟獨我父曉得。挪亞辰光哪能，人子降臨也要哪能。蓋因洪水以前個日子裡，眾人喫喫喝喝，娶妻嫁人，一直到挪亞進方舟個日子；弗曾曉得，直等到洪水來哉，把伊拉儕一總沖去；人子個降臨，也要哪能。到辰光，兩個人在田裡，一個要被取去，一個要留下。《馬太福音》24:36–40。
In spite of this passage the Millerites found too much biblical evidence to support their predictions and carried on and operated upon a principle later identified by Sister White.
雖然有此段經文，米勒派仍尋着忒多个聖經證據來支持伊拉个預言，並照一條後來畀懷姊妹所指出个原則繼續行事。
“‘No man knoweth the day nor the hour’ was the argument most often brought forward by rejecters of the advent faith. The scripture is: ‘Of that day and hour knoweth no man, no not the angels of heaven, but My Father only.’ Matthew 24:36. A clear and harmonious explanation of this text was given by those who were looking for the Lord, and the wrong use made of it by their opponents was clearly shown. The words were spoken by Christ in that memorable conversation with His disciples upon Olivet after He had for the last time departed from the temple. The disciples had asked the question: ‘What shall be the sign of Thy coming, and of the end of the world?’ Jesus gave them signs, and said: ‘When ye shall see all these things, know that it is near, even at the doors.’ Verses 3, 33. One saying of the Saviour must not be made to destroy another. Though no man knoweth the day nor the hour of His coming, we are instructed and required to know when it is near. We are further taught that to disregard His warning, and refuse or neglect to know when His advent is near, will be as fatal for us as it was for those who lived in the days of Noah not to know when the flood was coming. And the parable in the same chapter, contrasting the faithful and the unfaithful servant, and giving the doom of him who said in his heart, ‘My Lord delayeth His coming,’ shows in what light Christ will regard and reward those whom He finds watching, and teaching His coming, and those denying it. ‘Watch therefore,’ He says. ‘Blessed is that servant, whom his Lord when He cometh shall find so doing.’ Verses 42, 46. ‘If therefore thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee.’ Revelation 3:3.” The Great Controversy, 370.
「『無沒一儕曉得辰光，也無沒一儕曉得鐘點』，是反對復臨信仰個人最常提出來個論據。經文是：『論到那日子、那時辰，無沒一儕曉得，連天上個使者也弗曉得，獨有我父曉得。』Matthew 24:36。當時等候主個人，對這段經文，曾經提出清楚而且前後和合個講解；對手錯用這節經文個做法，也明明顯顯畀人指出來。這句話，是基督末一趟離開聖殿以後，佇橄欖山上，同伊個門徒有一場值得永記個談話裡向所講個。門徒曾經問伊：『禰降臨，佮世界末了，有啥個預兆？』耶穌就畀伊拉預兆，並且講：『當儂看見這一切個事，就該曉得伊近了，已經到門口了。』Verses 3, 33。救主有一句話，弗應該拿來毀壞伊另外一句話。雖然無沒一儕曉得伊降臨個日子佮時辰，總歸我拉受教，也受命令，愛曉得啥辰光伊已經近了。進一步我拉還受教：若是輕忽伊個警告，拒絕曉得，抑或怠慢弗去曉得伊個降臨啥辰光近了，對我拉來講，所造成個滅亡，就像挪亞日子裡個人弗曉得洪水啥辰光要來一樣恁致命。同一章裡個比喻，拿忠心個僕人佮弗忠心個僕人來相對，並且宣告彼個心裡講『我個主遲延來』個人所應得個結局，也顯明基督會用啥個眼光來看待、獎賞伊所遇見正在儆醒、正在傳講伊降臨個人，佮彼等否認此事個人。伊講：『所以儂愛儆醒。』『主人來到個辰光，若看見彼個僕人恁樣行，彼個僕人就有福了。』Verses 42, 46。『所以儂若弗儆醒，我就要像賊一樣臨到儂；儂決弗曉得我啥辰光要臨到儂。』Revelation 3:3。」《The Great Controversy》, 370.
When Litch’s prediction was fulfilled men “of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” Miller’s message was empowered when his rules of prophetic interpretation were confirmed as valid rules. In response to the fulfillment of the time prophecy, not only was Miller’s rule confirmed, and many then joined the Millerite movement, but just as prophetically significant was that it was the primary rule of Miller’s rules that had been confirmed. Also, the fact that the confirmation was accomplished by the application of a prophecy of the second of three woes, which are also the fifth, sixth and seventh trumpet.
当利奇个预言得着应验辰光，众“有学问有地位个人，就联合到米勒一淘，无论系传讲，还是出版伊个主张；从1840年到1844年，这项工作快快扩展开去。”米勒个信息得着能力，系因为伊所定个预言解释规则，受着证实，确系正当个规则。由于时间预言个应验，非但米勒个规则得着证实，并且当时有许多人加入米勒派个运动；不过，同样具有预言性重要意义个，乃是米勒诸条规则当中那条首要规则得着了证实。还有，这种证实，乃是借着应用三样灾祸当中第二样灾祸个一段预言来成就个；而者三样灾祸，也就是第五、第六并第七号筒。
The empowerment of Miller’s message became one of the most significant waymarks of the Millerite reform movement. It had been typified by Jesus’ baptism. It marked that the final testing process of the former covenant people (the Protestants) had begun. It became the focus of Satan’s attack against the overall Millerite movement and message.
米勒信息所得着个能力，成为米勒派改革运动当中一个最关重要个路标。伊早已由耶稣个受洗所预表。伊标明前约之民（新教徒）最后个试炼过程已经开始。伊也成为撒但攻击整个米勒派运动并其信息个焦点。
“Any question that Satan can arouse in the mind to create doubt in regard to the grand history of the past travels of the people of God will please his satanic majesty and is an offense to God. The tidings of the Lord’s soon coming in power and great glory to our world is truth, and in 1840 many voices were raised in its proclamation.” Manuscript Releases, volume 9, 134.
“撒但凡能激起人心里个任何问题，叫人对上帝子民过去行程个伟大历史生出疑惑，都会讨伊个撒但式威严个欢喜，也系得罪上帝。主快要带着权能搭大荣耀临到我伲世界个信息乃系真理；到咾1840年，已经有许多声音起来传扬此事。”《Manuscript Releases》卷9，134。
On September 11, 2001 the third woe arrived into prophetic history. The event confirmed the primary rule of prophetic interpretation adopted by the movement of the third angel that began in 1989. The first truth opened up to the messenger of that reform movement was opened up in 1989, and it was not the last six verses of Daniel eleven. It was the truth that all the reform movements run parallel to each other and are to be brought together line upon line in order to identify the characteristics of the movement of the one hundred and forty-four thousand which is the movement of the third angel. The first public presentation I ever gave was at a camp meeting in 1994, or perhaps 1995. The presentation was not on the last six verses of Daniel eleven, it was on the reform lines running parallel to each other.
2001年9月11號，第三樣災禍進入了預言歷史。箇樁事件證實了自1989年開始个第三位天使運動所採納个預言解釋个首要法則。向該改革運動个使者所開啟个頭一條真理，係喺1989年開啟个，並弗係《但以理書》第十一章末六節。所開啟个真理，乃係一切改革運動互相平行，並且必須一行一行地合攏起來，好識別那十四萬四千人个運動个特徵；該運動也就是第三位天使个運動。我平生頭一回公開个講演，係喺1994年，抑或或者1995年个一次營會當中。該次講演並弗係講《但以理書》第十一章末六節，乃係講各條彼此平行个改革線。
When the prophecy of Islam of the third woe was fulfilled on September 11, 2001, it paralleled August 11, 1840. In 1840 a prophecy of the first and second woes confirmed the message of the Millerites, and on September 11, 2001 a prophecy of the third woe confirmed the message of Future for America. The recognition of that fact brought a multitude into the movement, where it had previously been primarily one individual. The message of the movement and the messenger then became under attack, just as the history of 1840 had become the focus of satanic attack through the decades that followed.
當第三樣災禍關乎伊斯蘭个預言喺2001年9月11號應驗个辰光，佢就同1840年8月11號相對應。1840年，關乎第一樣同第二樣災禍个一則預言證實了米勒派个信息；而喺2001年9月11號，關乎第三樣災禍个一則預言證實了「Future for America」个信息。對此一事實个認識，領許多人進入這場運動；而喺此前，這場運動主要不過是一個人而已。此後，這場運動个信息同其使者便遭受攻擊，正如1840年个歷史喺隨後个幾十年當中成為撒但攻擊个焦點一樣。
Those who joined the movement of Future for America adopted the rules of prophetic interpretation assembled by the messenger of that history. One of those rules, perhaps the most significant of those rules was and is a triple application of prophecy. The messenger had come to understand that certain prophetic truths were illustrated upon three specific fulfillments. Believing that the Millerite history was repeated in the history of the one hundred and forty-four thousand it was seen that August 11, 1840 typified September 11, 2001, and that the other sacred reform lines also possessed that very same waymark.
加入「Future for America」運動個啲人，採納了該段歷史之使者所彙集个先知預言解釋規則。此等規則其中之一，或者講，乃是其中最關緊、彼時如此、如今亦如此个一條，便是預言个三重應用。該使者漸漸明白，某些先知預言真理，乃係藉着三個特定个應驗來顯明个。因着相信米勒派个歷史會喺十四萬四千人个歷史當中重演，故此人就看見，一八四〇年八月十一日乃係二〇〇一年九月十一日个預表，而其餘神聖个改革線亦同樣具有該一模一樣个路標。
The evidence of the repetition of every sacred reform line in the line of the third angel was then opened up by the Lion of the tribe of Judah. It was seen that just as the Millerite history fulfilled the parable of the ten virgins to the very letter, so too did the history of Future for America.
猶大支派個獅子隨後啟示了：一切神聖改革之線，在第三位天使個線中逐一重複個憑據。人就看見，正如米勒派個歷史將十個童女個比喻絲毫不差地應驗落來一樣，Future for America 個歷史也同樣如此。
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“人常常搭我指到十个童女个比喻，其中五个是精明个，五个是愚拙个。迭个比喻已经照字面应验了，也还要照字面应验，因为伊对现今辰光有特别个应用；并且，像第三位天使个信息一样，已经应验了，也还要继续做末后时期个现代真理，直到时间个终局。”《Review and Herald》，1890年8月19日。
The seven thunders of Revelation ten were recognized to identify that the experience of the Millerites from August 11, 1840 to October 22, 1844, and also the history of September 11, 2001 unto the soon-coming Sunday law.
《启示录》第十章个七雷，是用来指明米勒派从1840年8月11号到1844年10月22号个经历，也指明从2001年9月11号直到将要来到个星期日法令个历史。
“The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages. . . .
「賜撥約翰个特別亮光，藉著七雷發表出來个，乃是對頭一位同第二位天使信息之下將要發生个事件个描繪……」
“After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
「此七雷發聲了後，所臨到約翰個禁令，正如先前關於此小書臨到但以理個一般：『七雷所發明個事，儂要封住。』此等乃關乎將來個事件，到了其應有個次序，便要顯明出來。」《基督復臨安息日會聖經註釋》，第七卷，971。
It was recognized that Sister White directly said that the movement of the third angel runs parallel with the movement of the first and second angels.
人認出，懷愛倫姊妹明明白白講着：第三位天使个運動，搭第一位同第二位天使个運動，是並行進行个。
“God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 803, 804.
“上帝已经将《启示录》第十四章个信息安放勒预言个脉络里向，而伊拉个工作弗应当停止，直等到该个世界历史个结束。头一个搭第二个天使个信息，到如今仍旧是真理，并且应当搭随后个该个信息并行。第三个天使用大声音宣告伊个警告。约翰讲：‘此后，我看见另有一位天使从天降下，掌有大权柄，地也因伊个荣耀发光。’勒该个光照里向，三个信息个光都合并勒一道。”《1888年材料》，803、804。
The movement of the first and second angels runs parallel with the movement of the third angel. The prophecy that empowered the movement of the first and second angel, was empowered by a fulfillment of a time prophecy of the first and second woe, and the empowerment of the movement of the third angel was empowered by a fulfillment of a prophecy of the third woe.
頭兩位天使個運動，搭第三位天使個運動是平行進行個。賦予頭兩位天使運動能力個預言，乃是藉著第一禍同第二禍一個時間預言個應驗而得著能力；而賦予第三位天使運動能力個，乃是藉著第三禍一個預言個應驗而得著能力。
As with August 11, 1840, when the message of Future for America was confirmed “multitudes were convinced of the correctness of the principles of prophetic interpretation adopted” by Future for America, and “a wonderful impetus was given to the advent movement.” “Men of learning and position united” with Future for America, “both in preaching and in publishing” the prophetic message of Future for America. The specific rule of Future for America which clearly confirmed September 11, 2001 as a fulfillment of prophecy was a “triple application of prophecy.”
正如 1840 年 8 月 11 日一樣，當 Future for America 個信息得着證實个辰光，「許多人攏確信 Future for America 所採用个預言解釋原則是正確个」，而且「一股奇妙个推動力賜予了復臨運動。」「有學問、有地位个人」也同 Future for America 聯合起來，「無論喺宣講抑是喺出版方面」，一同傳揚 Future for America 个預言信息。Future for America 那條明確證實 2001 年 9 月 11 日是預言應驗个特定規則，乃是「預言个三重應用」。
When we accept the foundational view of Islam of the first and second woes, as represented on both sacred charts, in conjunction with the written testimony of those who taught the message, we recognize specific prophetic characteristics associated with the first woe, and the second woe. The Bible repeatedly teaches, in a variety of ways, that truth is established upon the testimony of two. The prophetic characteristics of the first woe, combined with the prophetic characteristics of the second woe, establishes the prophetic characteristics of the third woe. The triple application of Islam is so specific in identifying the arrival of the third woe on September 11, 2001, that it is impossible not to see, though most choose to close their eyes to the evidence.
当我众接受圣二祸图表所表明、并同传讲此信息者书面见证相一致个伊斯兰教第一祸与第二祸个根本观点辰光，我众就认得与第一祸并第二祸相连个特定预言特征。圣经一再用种种方式教导我众：真理系建立勒两三个见证之上。第一祸个预言特征，合并第二祸个预言特征，就确立了第三祸个预言特征。伊斯兰教个三重应用，对二〇〇一年九月十一日第三祸个来到之识别，明确到如此地步，以致人弗可能看弗见，虽然大多数人拣选闭起眼睛，弗顾此等证据。
The triple application of prophecy firmly established that the third woe arrived on September 11, 2001. It was then seen that the rule had been directly associated with the second angel’s message, which in the time of the Millerites and also in the time of the one hundred and forty-four thousand is the period when the Holy Spirit is poured out. Both histories are a fulfillment of the parable of the ten virgins, and in the parable the message of the Midnight Cry is where the distinction between the wise and foolish is manifested, and it is where the message of the second angel is empowered.
预言个三重应用，牢固确立了第三样灾祸系于2001年9月11日来到。彼时人就看见，此一法则直接同第二位天使个信息相联，而此信息，无论勒米勒派个辰光，抑或十四万四千人个辰光，侪是圣灵浇灌个时期。两段历史侪是十个童女比喻个应验；而于此比喻当中，半夜呼喊个信息，正是智慧个同愚拙个之间显明分别个所在，也正是第二位天使个信息得着能力个所在。
“Near the close of the second angel’s message, I saw a great light from heaven shining upon the people of God. The rays of this light seemed bright as the sun. And I heard the voices of angels crying, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’
「第二位天使个信息将近结束个辰光，我看见有一大陣光自天浪照耀㑚上帝个子民。此光个光线看去光亮得像日头一样。我又听见天使个声音喊叫说：『看啊，新郎来哉；侬等出去迎接伊罢！』」
“This was the midnight cry, which was to give power to the second angel’s message. Angels were sent from heaven to arouse the discouraged saints and prepare them for the great work before them. The most talented men were not the first to receive this message. Angels were sent to the humble, devoted ones, and constrained them to raise the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’” Early Writings, 238.
“迭个就是半夜里个呼喊，是注定要拨第二位天使个信息加添能力个。天使从天浪差遣下来，要唤醒灰心个圣徒，并预备伊拉去担负摆勒伊拉前头个大工。顶有才干个人，弗是起首领受迭个信息个。天使乃差遣到谦卑、虔诚个人那里，催迫伊拉发出呼喊：‘看哪，新郎来哉；侬拉出来迎接伊！’”《早期著作》，238。
In the history of the first and second angels, the outpouring of the Holy Spirit is accomplished by the Midnight Cry joining the second angels’ message. This is repeated in the history of the third angel.
喺頭一位同第二位天使个歷史當中，聖靈个澆灌，係藉着半夜呼聲加入第二位天使个信息來成全个。這樁事喺第三位天使个歷史當中也重複發生。
“Angels were sent to aid the mighty angel from heaven, and I heard voices which seemed to sound everywhere, 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. This message seemed to be an addition to the third message, and joined it, as the midnight cry joined the second angel’s message in 1844. The glory of God rested upon the patient, waiting saints, and they fearlessly gave the last solemn warning, proclaiming the fall of Babylon, and calling upon God’s people to come out of her; that they might escape her fearful doom.” Spiritual Gifts, volume 1, 195.
「天使奉差遣去帮助自天而降个大力天使，我也听见声音，像是到处响起一样：『我个子民啊，从伊里向出来罢，免得恁也有分于伊个罪，也免得受着伊个灾殃；因为伊个罪恶滔到天浪去了，上帝也记念伊个不义。』这信息看起来像是第三位天使信息个补充，且是同伊联合起来个，正如一八四四年半夜呼声同第二位天使信息联合一样。上帝个荣耀停歇勒耐心等候个圣徒身浪，伊拉无所惧怕，传出末后一遍庄严个警告，宣告巴比伦个倾倒，也呼吁上帝个子民从伊里向出来；好叫伊拉可以逃脱伊个可怕个结局。」《属灵的恩赐》第一卷，195页。
In terms of a triple application of prophecy, the second angel’s message represents a triple application of prophecy, for the message in either history is Babylon twice fallen.
就预言个三重应用来讲，第二位天使个信息代表预言个三重应用，因为箇个信息喺任何一个历史阶段里，侪是巴比伦两次倾倒。
And there followed another angel, saying, 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.
又有第二位使者随后来，讲：巴比伦倾倒了，倾倒了；个大城，因为伊叫列国都吃伊淫乱激起忿怒个酒。《启示录》14:8。
The mighty angel of Revelation ten descended with the fulfillment of a prophecy of the first and second woe on August 11, 1840, and in so doing it typified the descent of the mighty angel of Revelation chapter eighteen on September 11, 2001. That angel who lightens the earth with His glory then made a proclamation.
《启示录》第十章个大力天使，连同头一同第二样灾祸之预言应验，于一八四〇年八月十一日降临；伊格降临，也预表《启示录》第十八章个大力天使，于二〇〇一年九月十一日个降临。迭位以伊个荣耀照亮全地个天使，随后发出宣告。
And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. Revelation 18:2.
伊用大聲猛喊講：巴比倫大城傾倒了，傾倒了！變做鬼魔个住處，變做各樣污穢之靈个巢穴，也變做各樣不潔可憎飛鳥个籠。啟示錄 18:2
The message of the second angel of chapter fourteen, and of the mighty angel of chapter eighteen is identifying that Babylon has twice fallen, and the message is identifying Babylon of the last days. It identifies Babylon of the last days, for the two times Babylon previously fell in the time of Nimrod, and in the time of Nebuchadnezzar unto Belshazzar establishes the prophetic characteristics of the fall of the whore of Revelation seventeen who has written on her forehead, “Babylon the Great.” To identify that fall of Babylon in the last days requires the two witnesses of the two previous falls of Babylon, for the message of the last days is Babylon is fallen, is fallen. When the mighty angel descended when the great buildings of New York City were brought down by a touch of God, by His proclamation He identifies the rule of a triple application of prophecy. The triple application of prophecy that established September 11, 2001 as a fulfillment of God’s prophetic word was the triple application of the three woes.
第十四章第二位天使个信息，搭第十八章大力天使个信息，是在指明巴比伦已经两次倾倒；并且该信息是在指认末后日子个巴比伦。伊指认末后日子个巴比伦，因为巴比伦先前两次个倾倒——一次是在宁录个辰光，一次是在尼布甲尼撒到伯沙撒个辰光——立定咾《启示录》第十七章个淫妇倾倒个预言性特征；伊额角浪写牢：“大巴比伦。”要指认末后日子里向个巴比伦之倾倒，就需要巴比伦先前两次倾倒个两个见证；因为末后日子个信息就是：“巴比伦倾倒咾，倾倒咾。”当大力天使降下来个辰光，纽约城个高大楼宇因着上帝个一触而倒下；藉着伊个宣告，伊指明咾预言三重应用个法则。立定2001年9月11日为上帝预言之话语应验个，正是三样灾祸个三重应用。
At that fulfillment many joined the movement of Future for America, and they were convinced of the principles of prophetic interpretation that had been employed by Future for America. August 11, 1840 repeated, and in so doing the repetition did not confirm the primary rule of Miller, that being that a day represents a year in Bible prophecy, for the primary rule of Future for America was that the Millerite history of the first and second angels’ messages is repeated in the history of the movement of the third angel.
到該應驗个辰光，許多人加入了 Future for America 个運動，並且篤信 Future for America 所採用个預言解釋原則。1840 年 8 月 11 日重複出現；而在此種重複之中，所證實个並弗是米勒个首要法則——即在《聖經》預言當中，一日代表一年——因為 Future for America 个首要法則乃是：米勒派第一位同第二位天使信息个歷史，在第三位天使運動个歷史當中會再度重演。
It seems self-evident that if the year 1840 became a specific attack of his satanic majesty, as Sister White identifies Satan, then the history of September 11, 2001 would also be subject to a similar attack. Thus, we find conspiracy theories identifying the role of the globalist, or the Jesuits, or the CIA, or the Bushes or some combination of those powers. Those theories, though containing some elements of truth are designed to refute the idea that it was a touch from God that brought down the great buildings of New York City, thus marking the arrival of the third woe into the history of the movement of the one hundred and forty-four thousand.
看起来显而易见：若是一八四〇年成为彼个撒但陛下个一次特定攻击，正如怀爱伦姊妹所指认撒但一样，阿末二〇〇一年九月十一日个历史也同样会受着类似个攻击。故此，㑚看着种种阴谋论，认定全球主义者、抑或耶稣会、抑或中央情报局、抑或布什家族，或者是此几种势力个某种联合，曾经起了作用。此些理论，虽则包含若干真实个成分，却是为着驳倒此一观念而设：即是使纽约市那些宏大建筑倒塌个，乃是从上帝而来个一触；而此事也因此标志着第三样灾祸进入了一十四万四千人运动个历史当中。
“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.
“阿拉现在传讲过：纽约注定要拨海啸扫除脱去？迭点我从来呒没讲过。阿拉讲过，当我看见迭里一幢一幢高楼大厦层层造起来个辰光，我就讲：‘等到主起来大大震动全地个辰光，将要发生何等可怕个景象啊！到个辰光，《启示录》18:1–3 个话就要应验了。’《启示录》第十八章全部，侪是对将要临到地上之事个警告。不过，关于将要临到纽约个事，我并呒没特别个亮光；我只晓得，有一天，迭里个高楼大厦，要因着上帝权能个转动同倾覆而倒下来。照着赐给我个亮光，我晓得，毁灭已经在世界里。一句主个话，伊大能个一触，迭些庞大个建筑就要倒塌。将要发生个景象，伊个可怕程度，是阿拉所想象弗到个。”《Review and Herald》，1906年7月5日。
The conspiracy theories, whether containing no truth or partial truths all undermine the truth that it was God’s providential activity that brought about the events of that date. Those various conspiracy theories are Satan’s attack from the outside of the movement against the truth, but he also worked to undermine the truth from within the movement. One of those internal attacks is based upon a rejection of Rome as the subject of the book of Joel.
箇些阴谋论，无论是一点弗搭界事实，抑或只含有部分事实，侪削弱了箇样一个真理：引致彼日所发生之事件个，乃是上帝护理之作为。各样阴谋论，是撒但从运动外部向真理所发动个攻击；但伊也曾从运动内部做工，要拆毁箇真理。箇些内部攻击当中个一种，乃是建立勒拒绝承认《约珥书》个主题是罗马之上。
We will consider that controversy in the next article.
个场争论，我拉下一篇文章里向会加以讨论。
The word of the Lord that came to Joel the son of Pethuel. Hear this, ye old men, and give ear, all ye inhabitants of the land. Hath this been in your days, or even in the days of your fathers? Tell ye your children of it, and let your children tell their children, and their children another generation. That which the palmerworm hath left hath the locust eaten; and that which the locust hath left hath the cankerworm eaten; and that which the cankerworm hath left hath the caterpiller eaten. Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine; for it is cut off from your mouth. For a nation is come up upon my land, strong, and without number, whose teeth are the teeth of a lion, and he hath the cheek teeth of a great lion. Joel 1:1–6.
这是耶和华临到毗土珥个儿子约珥个话。老年人啊，侬要听；地上个一切居民啊，侬要侧耳而听。迭样事体，阿拉个辰光里向有过？抑或阿拉祖宗个辰光里也有过？侬要对侬个儿女讲说，叫儿女再对伊拉个儿女讲说，伊拉个儿女再传与后代。蝻子剩下来个，蝗虫吃脱了；蝗虫剩下来个，蚂蚱吃脱了；蚂蚱剩下来个，蚕食个虫子又吃脱了。醉酒个人啊，侬要醒来哭泣；一切吃酒个人啊，侬要号啕，因为新酒从侬嘴里断绝了。因为有一国侵犯我个地；伊强盛，无数；伊个牙齿像狮子个牙齿，伊有大狮个臼齿。约珥书 1:1–6。