When the Lord led His last-day people back to Jeremiah’s “old paths” on September 11, 2001, He had already identified the rule of the triple application of prophecy.
當主於2001年9月11日帶領祂末後日子嘅子民回到耶利米所講嘅「古道」時，祂早已指明預言三重應用嘅原則。
Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.
耶和華如此說：你們當站在路上觀看，訪問古道，哪裏是美善的路，便行在其間；這樣，你們心裏必得安息。只是他們說：我們不行在其間。我又設立守望的人治理你們，說：要聽角聲。他們卻說：我們不聽。耶利米書 6:16, 17.
When the Lord returned His people to the old paths, they would find rest (the latter rain), and the watchmen were then given a trumpet message. All the prophets most perfectly identify the end of the last days, so the trumpet message of the last days would be the final trumpet, which is the seventh trumpet, which is the third woe.
當主使祂的子民歸回古道之時，他們就必得安息（後雨）；而那時，守望的人便被賜下一個吹號的信息。眾先知都極其明確地指明末後日子的終局，因此，末後日子的吹號信息，必是最後的號，就是第七號，也就是第三樣災禍。
When His last-day people began to walk within the old paths, it was recognized that the characteristics of the first woe, identified a specific symbolic historical leader (Mohammed), and that the second woe, did the same thing (Osman). It was found that each of the first four trumpets also had specific symbolic leaders to identify the trumpet, and it was then recognized that Osama bin Laden was the symbolic leader of the third woe.
當祂末日嘅子民開始行喺古道之中時，人就認明第一樣災禍嘅特徵，係指明一位特定、具象徵性嘅歷史領袖（Mohammed）；而第二樣災禍亦都係作同樣嘅事（Osman）。人又發現，頭四枝號筒當中每一枝亦都有其特定、具象徵性嘅領袖，用以識別該號筒；於是就認明咗 Osama bin Laden 乃係第三樣災禍嘅象徵性領袖。
Mohammed was associated with Arabia, and Osman was the symbol of the Ottoman Empire in Turkey, and Osama bin Laden represented world-wide Islamic terror, though he, as with Mohammed, was an Arabian.
穆罕默德與阿拉伯有關，而奧斯曼乃土耳其鄂圖曼帝國的象徵；奧薩馬．本．拉登則代表全球性的伊斯蘭恐怖主義，雖然他與穆罕默德一樣，都是阿拉伯人。
It was also recognized that the first woe, hurt the armies of Rome and that the second woe, killed the armies of Rome. September 11, 2001 was then recognized as the point when Islam of the third woe, hurt the army of Rome (the United States), but that at the Sunday law, it will kill the army of Rome, as the United States comes to its conclusion as the sixth kingdom of Bible prophecy, and surrenders its national sovereignty to the threefold union of the dragon, the beast and the false prophet.
人亦認識到，第一樣禍患乃係傷害羅馬嘅軍隊，而第二樣禍患乃係殺害羅馬嘅軍隊。其後又認識到，2001年9月11日乃係第三樣禍患之伊斯蘭傷害羅馬嘅軍隊（美國）之時點；但到咗星期日法案之時，佢就會殺害羅馬嘅軍隊；屆時，美國作為《聖經》預言中第六個國度，將走到終局，並把其國家主權交付畀龍、獸同假先知之三重聯合。
It was recognized that the United States was the earth beast with two horns of power. A primary prophetic characteristic of the earth beast is that it changes from a lamb to a dragon. Prophetically horns represent strength, and the strength of the earth beast was Republicanism and Protestantism, represented as the two horns of the earth beast. But now in the last days, the two strengths of the earth beast have changed to military and economic power. On September 11, 2001 Islam of the third woe struck the earth, a symbol of the earth beast, the Pentagon, a symbol of its military might, and the Twin Towers in New York City, a symbol of its economic strength.
人們已認明，美國就是那有兩角權勢的地獸。地獸一項主要的預言特徵，就是牠由羔羊變為龍。就預言而言，角象徵力量，而地獸的力量乃是共和政體與新教，這兩者以地獸的兩角為表徵。但如今在末後的日子，地獸這兩種力量已轉變為軍事與經濟勢力。於二〇〇一年九月十一日，第三樣禍患的伊斯蘭擊打了大地——這大地乃地獸的象徵——又擊打了五角大樓——這是其軍事強權的象徵——以及紐約市的雙子塔——這是其經濟力量的象徵。
When it was also recognized that the beginning history of the first woe, and the ending history of the second woe, both presented an illustration of the sealing of the one hundred and forty-four thousand, it was recognized that at the arrival of the third woe, when the great buildings of New York were brought down, it was identified that the sealing process of the one hundred and forty-four thousand had began.
當人亦認識到，第一樣禍患開始嘅歷史，同第二樣禍患結束嘅歷史，兩者都呈現出十四萬四千人受印記嘅一個說明之時，便亦認明，喺第三樣禍患來到之際，當紐約嘅大廈被擊倒嘅時候，這就表明十四萬四千人受印記嘅過程已經開始。
“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.
「如今竟傳出我曾宣稱紐約要被海嘯捲去的話嗎？這話我從未說過。我曾說過，當我看見那裏一座又一座高樓大廈層層興建起來時，便說：『當主起來大大震動全地的時候，將會有何等可怕的景象發生！那時，啟示錄18:1–3 的話就必應驗。』啟示錄第十八章全章，乃是對那將要臨到地上的事之警告。但關於將要臨到紐約的事，我並沒有特別的亮光；我只知道，終有一日，那裏的高樓大廈必因上帝能力的翻轉與傾覆而被拆毀。從所賜給我的亮光，我知道這世界中有毀滅。一句出於主的話，祂大能的一觸，這些龐大的建築物便要倒下。將要發生的景象，其可怖之甚，是我們無法想像的。」《Review and Herald》，1906年7月5日。
The “destruction that is in the world,” is the character of Islam, for its character is represented as Apollyon and Abaddon in chapter nine, verse eleven of Revelation.
「喺世界上嘅敗壞」，就係指伊斯蘭教嘅性質，因為喺《啟示錄》第九章第十一節，佢嘅性質被描繪為亞波倫同阿巴頓。
And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon. Revelation 9:11 (NINE ELEVEN).
佢哋有一個王統治佢哋，就係無底坑嘅使者；佢嘅名，按希伯來話叫亞巴頓，按希臘話，佢嘅名叫亞玻倫。啟示錄 9:11（九一一）。
The meaning of the name, or character, of the king that rules Islam, both in Hebrew and Greek, as represented by the two names is “death” and “destruction,” which arrived on September 11, 2001, when the great buildings of New York were thrown down. At that point, Revelation chapter eighteen, verses one through three began to be fulfilled.
嗰位統治伊斯蘭之王嘅名，或者性情，無論喺希伯來文定係希臘文，即由嗰兩個名字所表明者，其意思都係「死亡」同「毀滅」；而呢一切喺二○○一年九月十一日臨到，當時紐約嘅高樓大廈被拋倒。由嗰一刻開始，《啟示錄》第十八章一至三節開始應驗。
It was recognized that the first mention of the wild man of Islam in the book of Genesis used the Hebrew word for the “wild Arabian ass,” which was translated in the verse as a “wild man.” The symbol of Islam is the horse family, and in Revelation chapter nine, it was also represented as a warhorse. Upon the sacred charts of Habakkuk, that God’s people had been informed “should not be altered,” Islam was also represented by the war horses.
有人認明，《創世記》中首次提及伊斯蘭之野人時，所用的希伯來字乃指「阿拉伯野驢」，而該節經文將之譯作「野人」。伊斯蘭的象徵乃屬馬科；而在《啟示錄》第九章中，亦以戰馬為其表徵。在《哈巴谷書》的神聖圖表之上，就是上帝的子民早已得悉「不應更改」的那些圖表中，伊斯蘭同樣是以戰馬來表徵。
And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:11, 12.
耶和華的使者對她說：「看哪，你已懷孕，必生一個兒子；你要給他起名叫以實瑪利，因為耶和華已經聽見你的苦情。他必像野驢一般的人；他的手要攻擊各人，各人的手也要攻擊他；他必住在眾弟兄的對面。」創世記 16:11, 12.
The first mention of the birth of Ishmael was associated with a “restraint,” which became a primary symbol associated with Islam.
以實瑪利出生嘅首次提及，係同一種「約束」聯繫埋一齊；而呢種「約束」後來成為咗與伊斯蘭教相關聯嘅一個主要象徵。
Now Sarai Abram’s wife bare him no children: and she had an handmaid, an Egyptian, whose name was Hagar. And Sarai said unto Abram, Behold now, the Lord hath restrained me from bearing: I pray thee, go in unto my maid; it may be that I may obtain children by her. And Abram hearkened to the voice of Sarai. Genesis 16:1, 2.
亞伯蘭的妻子撒萊沒有給他生兒女；撒萊有一個使女，是埃及人，名叫夏甲。撒萊對亞伯蘭說：「看哪，耶和華使我不能生育；求你與我的使女同房，或者我可以藉着她得孩子。」亞伯蘭就聽從了撒萊的話。創世記 16:1, 2
In the very same first mention of Islam, as represented by the birth of Ishmael, submission is emphasized. The concept of submission is fundamental to the religion of Islam. The word “Islam,” is derived from two Arabic words, “salaam,” which means “peace”, and “aslama,” which means “to submit” or “surrender”. Islam teaches that believers should submit their will to the will of Allah (God) in all aspects of life. Once Sarah realized she had made a bad decision by encouraging Abraham to take Hagar and produce Ishmael she got permission from Abraham to treat Hagar harshly, causing Hagar to flee from the home of Abraham. There she received a message from the angel.
就在首次提及伊斯蘭、即以以實瑪利的出生為其象徵之處，同樣強調了順服。順服這一觀念，乃是伊斯蘭教之根本。 “Islam”一詞源自兩個阿拉伯語詞：“salaam”，意為「和平」；以及“aslama”，意為「順服」或「降服」。伊斯蘭教教導信徒，在生命各個層面上，都應當使自己的意志順服於安拉（真主）的旨意。當撒拉意識到自己鼓勵亞伯拉罕迎娶夏甲並生出以實瑪利，乃是一個錯誤的決定之後，她便從亞伯拉罕那裏得了許可，去苦待夏甲，以致夏甲從亞伯拉罕的家中逃走。在那裏，她從使者那裏領受了一個信息。
But Abram said unto Sarai, Behold, thy maid is in thy hand; do to her as it pleaseth thee. And when Sarai dealt hardly with her, she fled from her face. And the angel of the Lord found her by a fountain of water in the wilderness, by the fountain in the way to Shur. And he said, Hagar, Sarai’s maid, whence camest thou? and whither wilt thou go? And she said, I flee from the face of my mistress Sarai. And the angel of the Lord said unto her, Return to thy mistress, and submit thyself under her hands. And the angel of the Lord said unto her, I will multiply thy seed exceedingly, that it shall not be numbered for multitude. And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:6–12.
亞伯蘭對撒萊說：「看哪，你的使女在你手裏，你可以隨意待她。」撒萊苦待她，她就從撒萊面前逃走了。 耶和華的使者在曠野的水泉旁，就是往書珥路上的水泉旁，遇見了她，對她說：「撒萊的使女夏甲，你從哪裏來？要往哪裏去？」她說：「我從我主母撒萊面前逃出來。」耶和華的使者對她說：「你回到你主母那裏去，服在她手下。」耶和華的使者又對她說：「我必使你的後裔極其繁多，甚至不可勝數。」耶和華的使者又對她說：「看哪，你如今懷孕，要生一個兒子，可以給他起名叫以實瑪利；因為耶和華已經聽見你的苦情。他為人必像野驢；他的手要攻擊人，人的手也要攻擊他；他必住在眾弟兄的對面。」創世記 16:6–12。
The restraint of Islam, the “submission” that represents the character of the religion of Islam, and the role of Islam are all in the first mention of Ishmael, and represent the prophetic DNA of the Islam represented by the three woes of Revelation. Once the Lord brought His people to Jeremiah’s old paths they also recognized that the “four winds” that are held in check by the four angels of Revelation chapter seven, are specifically the four winds of Islam.
伊斯蘭嘅約束、「順服」——即代表伊斯蘭教呢個宗教性質嘅特徵——以及伊斯蘭所擔當嘅角色，都喺以實瑪利首次被提及之處顯明出嚟，並且構成由《啟示錄》三禍所代表之伊斯蘭嘅先知性基因。當主將祂嘅子民帶返去耶利米所講嘅古道之時，佢哋亦都認出，喺《啟示錄》第七章中由四位天使所制止住嘅「四風」，具體就係伊斯蘭嘅四風。
“Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.” Manuscript Releases, volume 20, 217.
「天使正執持住四風；四風被描繪為一匹憤怒的馬，企圖掙脫束縛，奔馳越過全地的表面，沿途帶來毀滅與死亡。」《Manuscript Releases》，第20卷，217頁。
The “angry horse” of Islam that is also the “four winds” that are “restrained” while the sealing of the one hundred and forty-four thousand is accomplished, bear “death and destruction” (Abaddon and Apollyon) in their “path.” Just as the restraint placed upon Hagar, placed that prophetic attribute into the symbol of Islam, the four winds and the angry horse are both restrained, and with that fact in place it was recognized that the beginning of the first woe, identifies a restraint upon Islam as represented by Abubakar’s historical command.
伊斯蘭呢匹「忿怒的馬」，亦即喺十四萬四千人受印記完成之前被「拘束」住的「四風」，喺其所行的「道路」上帶着「死亡與毀滅」（Abaddon 與 Apollyon）。正如加於夏甲身上的約束，將嗰種先知性特質置入伊斯蘭呢個象徵之中；四風同忿怒的馬都同樣受到拘束，而喺呢一事實確立之下，人便認出，第一樣災禍嘅開始，表明咗一種對伊斯蘭的約束，正如由阿布伯克爾（Abubakar）歷史上的命令所代表的一樣。
And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. Revelation 9:4.
又有命令吩咐牠們，不可傷害地上的草，和各樣青物，並一切樹木；惟獨可以傷害那些額上沒有神印記的人。啟示錄 9:4。
Line upon line, the beginning of the second woe, which in the triple application of the three woes is placed over the beginning of the first woe, identifies a release of the four angels, who in the verse represents the release of Islam’s second great jihad.
一句接一句，第二個禍患嘅開始，在三個禍患嘅三重應用之中，被置於第一個禍患開始之上；呢一點指出四位天使被釋放，而喺該節經文之中，呢件事乃係表徵伊斯蘭第二次偉大聖戰嘅釋放。
Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates. Revelation 9:14.
對那攞住號筒嘅第六位天使講：「把那捆綁喺幼發拉底大河嘅四位天使釋放咗。」啟示錄 9:14。
It was therefore understood that at the beginning of the third woe, Islam would be both released and restrained, which is the very testimony of Sister White.
因此，可以明白到，喺第三樣災禍開始之時，伊斯蘭既會被釋放，亦會受到約束；呢一點正正就係懷愛倫姊妹嘅見證。
“At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.
「到嗰時，當救恩嘅工作臨近結束之際，患難將要臨到地上，列國也必發怒，然而仍會被抑制，免致阻礙第三位天使嘅工作。到嗰時，『晚雨』，即從主面前而來嘅甦醒，將要降臨，賜能力予第三位天使嘅大聲呼喊，並預備聖徒，叫佢哋能喺七大災傾倒出來嘅時期站立得住。」《早期著作》，85。
When the historical record of Islam was investigated it was found that the warfare and accomplishments of Arabic Islam of the first woe, is understood by Islam as “the first great jihad”, and that the warfare of the Ottoman Empire that began when the four angels were loosed is understood by Islam as “the second great jihad”. In agreement with the triple application Islam believes the third and last great jihad, began on September 11, 2001. As William Miller once wrote, “History and prophecy, doth agree.”
當人查考伊斯蘭教嘅歷史記錄時，就會發現：第一樣災之阿拉伯伊斯蘭教嘅戰爭同成就，喺伊斯蘭教內被理解為「第一次偉大聖戰」；而當四位天使被釋放時開始嘅鄂圖曼帝國戰爭，喺伊斯蘭教內被理解為「第二次偉大聖戰」。按照三重應用相一致嘅原則，伊斯蘭教相信第三次、亦即最後一次偉大聖戰，乃係喺2001年9月11日開始。正如威廉・米勒曾寫道：「歷史與預言，彼此相符。」
The “line upon line” application of a release and simultaneous restraint as represented by laying the beginning prophetic line of the first and second woes, over one another, was perfectly confirmed by the Spirit of Prophecy, and immediately after Islam struck on September 11, 2001 President George W. Bush placed a world-wide restraint upon Islam by initiating his war on terror. The simultaneous releasing and restraining of the “angry horse” of Islam was confirmed by the Bible, the Spirit of Prophecy, and also history.
將第一同第二樣災禍起首嘅先知性線索彼此重疊，以表達一種「一句接一句」嘅釋義應用，即係釋放同時施加約束，已經藉住預言之靈得到完全證實；而且喺伊斯蘭教於2001年9月11日發動襲擊之後，喬治·W·布殊總統藉住發動其反恐戰爭，對伊斯蘭教施加咗全球性嘅約束。對伊斯蘭教呢匹「憤怒之馬」嘅同時釋放與約束，已經得到《聖經》、預言之靈，以及歷史嘅證實。
Those who “follow the Lamb” back to the Millerite old paths find the “rest,” which is the latter rain, that Sister White identifies begins when the nations are angered, yet held in check, as they were on September 11, 2001.
凡「跟隨羔羊」返到米勒派古舊路徑的人，必尋得那「安息」；而這安息就是晚雨。懷愛倫姊妹指出，晚雨乃於列國發怒之時開始，然而又被抑制住，正如二〇〇一年九月十一日所發生的一樣。
“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.
「到嗰個時候，當救恩嘅工作將近結束之際，患難必要臨到地上，列國亦必發怒，然而仍會受到約束，免得攔阻第三位天使嘅工作。到嗰個時候，『晚雨』，即從主面前而來嘅甦醒，必會降臨，為要賜能力畀第三位天使嘅大聲呼喊，並預備聖徒，叫佢哋能喺七災傾倒出嚟嘅時期站立得住。」《早期著作》，85。
Those who “follow the Lamb” back to the Millerite old paths find the “rest,” which is the latter rain, that Sister White identifies begins when the mighty angel of Revelation eighteen descended on September 11, 2001.
嗰啲「跟隨羔羊」返回米勒派古舊路徑嘅人，就會尋得「安息」，即係後雨；懷愛倫姊妹指出，後雨始於二〇〇一年九月十一日《啟示錄》第十八章嗰位大力天使降臨之時。
“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.
「後雨要降在上帝的子民身上。一位大能的天使要從天降下，全地都要因他的榮耀而得著光照。」《Review and Herald》，1891年4月21日。
That mighty angel descended when the buildings of New York were thrown down, the sealing of the one hundred and forty-four thousand began, and the latter rain began to sprinkle. Those who were led back to Jeremiah’s old paths, and found the “rest,” which is the latter rain, then recognized that Isaiah’s “rest and refreshing,” was also the latter rain, but it was also an identification of the test which on September 11, 2001 confronted God’s people, and especially the “scornful men” who “ruled Jerusalem”. They came to understand that the test was twofold, for it represented the message of Islam of the third woe, and just as importantly, it represented the biblical methodology that established the message of the latter rain.
當紐約的建築物被拋倒之時，那位大力的天使降下；十四萬四千人的蓋印工作開始了，晚雨也開始灑下。那些被引領回到耶利米古道、並尋得那「安息」——就是晚雨——的人，隨即認出，以賽亞所說的「安息與舒暢」也是晚雨；但這同時也是對那場試驗的辨識，就是二○○一年九月十一日臨到上帝子民、尤其是那些「褻慢的人」、就是那「治理耶路撒冷」之人的試驗。他們明白到，這試驗是雙重的，因它既代表第三樣災禍之伊斯蘭的信息，同樣重要地，也代表那建立晚雨信息之聖經方法論。
To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Isaiah 28:12–14.
他曾對他們說：「這就是安息，你們可以使疲乏的人得安息；這就是舒暢。」然而他們卻不肯聽。於是，耶和華的話臨到他們，成了誡命加上誡命，誡命加上誡命；律例加上律例，律例加上律例；這裏一點，那裏一點；使他們前行，反致仆倒，向後跌倒，而且破碎，並陷入網羅，被人擒拿。所以，你們這些譏誚的人，就是轄管住在耶路撒冷這百姓的，要聽耶和華的話。以賽亞書 28:12–14。
Walking in the old paths allowed God’s last day people to then see that the parable of the ten virgins, which “illustrates the experience of the Adventist people,” was to be repeated “to the very letter,” during the sealing time of the one hundred and forty-four thousand. The testimony of the history where the parable was first fulfilled identified that Habakkuk chapter two was directly connected with and part of the parable. Therefore the “debate” of Habakkuk two represented the test of the rest and refreshing that the scornful men refused to hear. As faithful Bible students continued to investigate the old paths, they realized that not only was the parable of the ten virgins, and Habakkuk two, the same prophecy, but so too was Ezekiel chapter twelve.
行在古道之中，使上帝末時的子民得以看明，那比喻十個童女、即「說明復臨信徒經驗」的比喻，將要在十四萬四千人受印的時期「逐字逐句」地重演。那段比喻首次應驗之歷史的見證指出，哈巴谷書第二章乃是與此比喻直接相連，並且構成其中的一部分。因此，哈巴谷書第二章的「爭辯」正代表那班譏誚的人所拒絕聽從之安息與舒暢的試驗。當忠心研經的人繼續考察古道之時，他們便領悟到，不但十個童女的比喻與哈巴谷書第二章乃是同一預言，以西結書第十二章亦然。
“A portion of Ezekiel’s prophecy also was a source of strength and comfort to believers: ‘The word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God. . . . The days are at hand, and the effect of every vision. . . . I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged.’ ‘They of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of My words be prolonged any more, but the word which I have spoken shall be done.’ Ezekiel 12:21–25, 27, 28.” The Great Controversy, 393.
以西結預言中有一部分，同樣成為信徒力量同安慰嘅來源：「耶和華嘅話臨到我，話：『人子啊，你哋喺以色列地有呢句乜嘢俗語，話：日子遲延，一切異象都落空呢？所以你要對佢哋講，主耶和華如此說……日子臨近，一切異象都必應驗……我要說話，我所說嘅話必定成就；必不再遲延。』」「以色列家嘅人話：『佢所見嘅異象，係關乎好多日子以後嘅事；佢所說嘅預言，係指住遙遠將來嘅時候。』所以你要對佢哋講，主耶和華如此說：『我嘅話必不再遲延；我所說嘅話，必定成就。』」以西結書 12:21–25, 27, 28。」《善惡之爭》，393。
The period of the sealing of the one hundred and forty-four thousand, as represented by the Advent movement of 1840 to 1844, represents the period of time in the last days, when “the effect of every vision” “shall come to pass.” The prophetic history of the first woe, laid upon the prophetic history of the second woe, identifies the prophetic history of the third woe, which is the prophetic history of the sealing of the one hundred and forty-four thousand. It is also the history of 1840 to 1844. It is also the history where the work of the messenger who prepares the way for the Messenger of the Covenant is accomplished. It is the history where the two horns of the earth beast go through a transition from the sixth unto the “eighth” that “is of the seven”. It is the history where the two prophets are slain in the street, in chapter eleven of Revelation.
十四萬四千人受印的時期，正如1840年至1844年的復臨運動所表徵的，乃是末後日子的一段時期；在那時，「各樣異象的應驗」都「必然成就」。第一樣災禍的預言歷史，疊加於第二樣災禍的預言歷史之上，便指明了第三樣災禍的預言歷史；而這第三樣災禍，正是十四萬四千人受印的預言歷史。這同時也是1840年至1844年的歷史。這也是那位為立約之使者預備道路的使者，其工作得以完成的歷史。這也是地獸的兩角由第六經歷轉變，進入那「第八」，就是那「出於七者」的歷史。這也是《啟示錄》第十一章中，兩個見證人在街上被殺的歷史。
Just as significant though, is the fact that because God’s word never fails, in conjunction with the principle that all the prophets are speaking more of the last days than any other period, on September 11, 2001 the “prophetic days are at hand” where the “words that” God has spoken “will come to pass,” and “it shall be no more prolonged.”
同樣重要嘅係：由於神嘅話語永不落空，再配合眾先知所講述嘅乃係末後日子多於任何其他時期呢一原則，喺2001年9月11日，「預言嘅日子臨近」，神所說嘅「話語必定應驗」，並且「不再遲延」。
The rebellion of 1863 assigned Laodicean Adventism to wander in the wilderness until they were all dead. The Lord returned to that history on September 11, 2001 as He had done with ancient Israel at Kadesh.
1863年嘅叛逆，判定咗老底嘉復臨運動要喺曠野漂流，直到佢哋全部死去。主於2001年9月11日回到嗰段歷史，正如祂昔日喺加低斯對古代以色列所行的一樣。
The first visit to Kadesh produced the rebellion of the ten spies, and brought the time of wandering in the wilderness. At the end of the forty years, they returned to Kadesh, and it was there that Moses struck the Rock a second time and was prevented from entering into the Promised Land, but they went in with Joshua. September 11, 2001, identifies the last generation, and God will no longer prolong His Word.
第一次到加低斯，引發了那十個探子的悖逆，並帶來了在曠野飄流的時期。到四十年期滿之時，他們回到加低斯；就在那裏，摩西第二次擊打磐石，因而被阻止進入應許之地；但他們卻在約書亞的帶領下進去了。2001年9月11日，標誌着最後的一代，而神不再延遲祂的話語。
We will address this fact in the next article.
我哋將會喺下一篇文章處理呢一個事實。
“The history of the wilderness life of Israel was chronicled for the benefit of the Israel of God to the close of time. God’s dealings with the wanderers of the desert in all their marchings to and fro, in their exposure to hunger, thirst, and weariness, and in the striking manifestations of his power for their relief, are a divine parable, fraught with warning and instruction for his people in all ages. The varied experience of the Hebrews was a school of preparation for their promised home in Canaan. God would have his people in these last days review with humble hearts, and teachable spirits, the fiery trials through which ancient Israel passed, that they may be instructed in their preparation for the heavenly Canaan.
「以色列人在曠野生活嘅歷史被記載落嚟，係為咗叫上帝嘅以色列直到末時都得着益處。上帝對待嗰啲喺曠野漂流之人嘅作為，喺佢哋一切往來行程之中，喺佢哋經受飢餓、乾渴同疲乏之時，並喺上帝為解救佢哋而彰顯祂大能嘅顯著作為之中，都構成一個神聖嘅比喻，充滿警戒同教訓，賜予祂歷代嘅子民。希伯來人多方面嘅經歷，乃係為佢哋所應許喺迦南嘅家鄉而設嘅一所預備學校。上帝要祂末後日子嘅子民，以謙卑嘅心、受教嘅靈，回顧古代以色列所經過嘅火煉試驗，好叫佢哋喺預備進入天上迦南嘅事上得着教導。」
“The rock which, smitten by the command of God, sent forth its living waters, was a symbol of Christ, smitten and bruised that by his blood a fountain might be prepared for the salvation of perishing man. As the rock had been once smitten, so Christ was to be ‘once offered, to bear the sins of many.’ But when Moses rashly smote the rock at Kadesh, the beautiful symbol of Christ was marred. Our Saviour was not to be sacrificed a second time. As the great offering was made but once, it is only necessary for those who seek the blessings of his grace to ask in Jesus’ name,—to pour forth the heart’s desires in penitential prayer. Such prayer will bring before the Lord of hosts the wounds of Jesus, and then will flow forth afresh the life-giving blood, symbolized by the flowing of the living water for thirsting Israel.
「嗰塊磐石，奉上帝嘅命令被擊打，就湧出活水，乃係基督嘅預表；祂被擊打、被壓傷，好叫藉住祂嘅血，可以為將亡嘅人類預備一個救恩嘅泉源。正如磐石只曾被擊打一次，基督亦都係要『一次被獻，擔當多人嘅罪。』但當摩西喺加低斯冒失地擊打磐石之時，呢個關乎基督嘅美麗表號就被破壞咗。我哋嘅救主並唔係要再一次被獻祭。既然呢個偉大嘅祭只獻上一次，凡尋求祂恩典之福嘅人，只需要奉耶穌嘅名祈求——喺悔罪嘅禱告之中傾吐內心嘅願望。咁樣嘅禱告，必使萬軍之耶和華垂念耶穌所受嘅創傷；於是，象徵住為乾渴嘅以色列人流出活水嘅嗰賜生命之血，便會再次湧流出嚟。」
“Only by living faith in God, and humble obedience to his commands, can man hope to meet the divine approval. On the occasion of that mighty miracle at Kadesh, Moses, wearied with the continual murmuring and rebellion of the people, lost sight of his Almighty Helper; he heeded not the command, ‘Speak ye unto the rock, and it shall give forth its waters;’ and without the divine strength he was left to mar his record with an exhibition of passion and human weakness. The man who should, and might have stood pure, firm, and unselfish to the close of his work, was overcome at last. God was dishonored before the congregation of Israel, when he might have been honored, and his name glorified.
「人惟有藉着對上帝活潑的信心，並且謙卑順服祂的命令，才可以盼望蒙神悅納。當加低斯那次大能的神蹟發生之時，摩西因百姓不斷的發怨言和悖逆而困乏，便失去了對他全能幫助者的注目；他沒有聽從那命令：『你們要吩咐磐石發出水來，水就必流出來；』而當他失去了神聖的能力時，便任由自己以激情和人性的軟弱，玷污了自己的記錄。那位本應當、也本可以在他工作結束之時仍然保持純潔、堅定、無私的人，終於被勝過了。上帝在以色列會眾面前受了羞辱；本來祂是可以得着尊榮，祂的名也可以得着榮耀的。」
“The judgment immediately pronounced against Moses was most cutting and humiliating,—that he with rebellious Israel must die before crossing the Jordan. But shall man assert that the Lord dealt severely with his servant for that one offense? God had honored Moses as he had honored no other man then living. He had vindicated his cause again and again. He had heard his prayers, and had spoken with him face to face, as a man speaketh with a friend. Just in proportion to the light and knowledge which Moses had enjoyed, was his criminality increased.” Signs of the Times, October 7, 1880.
「即時宣告臨到摩西身上的審判，乃是極其尖銳而使人蒙羞的——就是他必須與悖逆的以色列人一同死去，不能在過約旦河之前進入那地。但人豈可斷言，主因那一次過犯便嚴厲地對待祂的僕人麼？上帝曾尊榮摩西，如同祂未曾尊榮當時在世的任何別人一樣。祂一次又一次為他的案件伸冤。祂垂聽了他的祈禱，並且與他面對面說話，正如人與朋友說話一般。摩西所享有的亮光和知識有多少，他的罪責也就照樣加增多少。」《時兆》，1880年10月7日。