Gabriel came to Daniel in chapter nine to provide him with skill and understanding of the two visions which had been represented in chapter eight.
加百列喺第九章嚟到但以理嗰度，為要使佢對第八章所顯示嘅嗰兩個異象得着智慧同明白。
And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. At the beginning of thy supplications the commandment came forth, and I am come to show thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Daniel 9:22, 23.
佢就指教我，同我說話，說：「但以理啊，我如今出來，要使你有智慧，有聰明。你初懇求嘅時候，就發出命令；我而家來告訴你，因你係大蒙眷愛嘅；所以你要明白呢事，思想呢異象。」但以理書 9:22, 23.
In order for Daniel to have the “understanding” he needed, Gabriel told him to understand both the “matter” and the “vision.” The “matter” was the vision of the trampling down of the sanctuary and host, and the “vision,” was the vision of the appearance of October 22, 1844. Sister White also emphasizes these two visions when she informs us that, Daniel was seeking to understand the relation of the seventy year captivity and the twenty-three hundred years. The seventy years are what Gabriel identified as the “matter” and the “vision” was the twenty-three hundred years. Daniel represents the “wise” of the last days, when Gabriel provides the interpretation of the twenty-three hundred years. The “wise” recognize both the “matter” and the “vision,” in Gabriel’s interpretation, the wicked do not understand. The Millerites understood the “matter” and “vision,” but only in a limited fashion.
為要使但以理得着他所需要嘅「明白」，加百列吩咐佢要明白「這事」同埋「這異象」。「這事」就係有關聖所同埋軍旅被踐踏嘅異象；而「這異象」則係關於1844年10月22日顯現嘅異象。懷愛倫姊妹亦都強調呢兩個異象；佢話畀我哋知，但以理一直尋求明白七十年被擄同二千三百年之間嘅關係。七十年就係加百列所指明嘅「這事」，而「這異象」就係二千三百年。當加百列提供二千三百年嘅講解之時，但以理代表末後日子嘅「智慧人」。「智慧人」喺加百列嘅講解當中，明白「這事」同埋「這異象」；惡人卻唔明白。米勒派明白「這事」同埋「這異象」，但只係喺有限嘅程度上明白。
The four hundred and ninety years of probationary time, was a period that was based upon four hundred and ninety years of rebellion against the covenant of the “seven times” represented in Leviticus twenty-five and twenty-six. The seventy years captivity was the sum of all the years the land was not allowed to enjoy her rest.
呢四百九十年嘅寬限時期，乃係建立喺四百九十年背逆「七倍」之約嘅基礎之上；呢「七倍」乃記載於利未記二十五章同二十六章。嗰七十年嘅被擄，乃係土地一直未獲准享受佢安息嘅所有年數總和。
The week that Christ confirmed the covenant with many, was an illustration of the quarrel of his covenant, as represented by two periods of twelve hundred and sixty days. That prophetic week was divided by the cross, which typifies the seal of God.
基督與許多人堅立盟約之嗰一週，乃係祂盟約爭辯嘅一個預表，正如以兩段一千二百六十日所表明的一樣。嗰個先知性嘅一週，被十字架所分開；而十字架乃預表神嘅印記。
“What is the seal of the living God, which is placed in the foreheads of His people? It is a mark which angels, but not human eyes, can read; for the destroying angel must see this mark of redemption. The intelligent mind has seen the sign of the cross of Calvary in the Lord’s adopted sons and daughters. The sin of the transgression of the law of God is taken away. They have on the wedding garment, and are obedient and faithful to all God’s commands.” Manuscript Releases, volume 21, 52.
「永生上帝的印記，就是放喺祂子民額上嗰個，係乜嘢呢？呢個乃係一個記號，天使能讀得出，人嘅眼睛卻唔能看見；因為施行毀滅嘅天使必須看見呢個救贖嘅記號。聰明嘅心思已經喺主所收納嘅眾子眾女身上，看見加略山十字架嘅記號。干犯上帝律法之罪已被除去。佢哋穿上咗婚宴嘅禮服，並且順服而忠心於上帝一切嘅命令。」《Manuscript Releases》, volume 21, 52.
That week typified two periods of twelve hundred and sixty years divided at the Sunday law of 538, (the mark of the beast) in which paganism and then papalism trampled down the sanctuary and the host. For twelve hundred and sixty days, Christ gave His testimony, then for another twelve hundred and sixty days, Christ gave the same testimony through His disciples. For twelve hundred and sixty years, Satan gave his testimony, through paganism, and then for another twelve hundred and sixty years, Satan gave his testimony through the papacy.
嗰一週預表兩段各為一千二百六十年嘅時期，喺主後538年嘅星期日法令（獸嘅印記）之處分開；喺呢兩段時期之中，異教主義其後又有教皇制度踐踏聖所同埋聖民。一千二百六十日之內，基督作出祂嘅見證；其後另外一千二百六十日，基督藉着祂嘅門徒作出同樣嘅見證。一千二百六十年之內，撒但藉着異教主義作出佢嘅見證；其後另外一千二百六十年，撒但藉着教皇制度作出佢嘅見證。
The covenant, which through ancient Israel’s disobedience, became God’s “quarrel,” was the covenant of Leviticus chapter twenty-five, that outlined the land resting, and the jubilee that was to be celebrated every forty-ninth year.
呢個約，因住古代以色列嘅悖逆，成為咗神嘅「爭訟」；呢個約就係《利未記》第二十五章所載明嘅約，當中闡述土地要享安息，以及每逢第四十九年所當守嘅禧年。
And the Lord spake unto Moses in mount Sinai, saying, Speak unto the children of Israel, and say unto them, When ye come into the land which I give you, then shall the land keep a sabbath unto the Lord. Six years thou shalt sow thy field, and six years thou shalt prune thy vineyard, and gather in the fruit thereof; But in the seventh year shall be a sabbath of rest unto the land, a sabbath for the Lord: thou shalt neither sow thy field, nor prune thy vineyard. That which groweth of its own accord of thy harvest thou shalt not reap, neither gather the grapes of thy vine undressed: for it is a year of rest unto the land. And the sabbath of the land shall be meat for you; for thee, and for thy servant, and for thy maid, and for thy hired servant, and for thy stranger that sojourneth with thee, And for thy cattle, and for the beast that are in thy land, shall all the increase thereof be meat. And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Then shalt thou cause the trumpet of the jubile to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. And ye shall hallow the fiftieth year, and proclaim liberty throughout all the land unto all the inhabitants thereof: it shall be a jubile unto you; and ye shall return every man unto his possession, and ye shall return every man unto his family. A jubile shall that fiftieth year be unto you: ye shall not sow, neither reap that which groweth of itself in it, nor gather the grapes in it of thy vine undressed. For it is the jubile; it shall be holy unto you: ye shall eat the increase thereof out of the field. In the year of this jubile ye shall return every man unto his possession. Leviticus 25:1–13.
耶和華在西乃山對摩西曉諭說：「你要對以色列人說：你們到了我所賜給你們的地，那地就要向耶和華守安息。六年你要耕種田地，六年你要修理葡萄園，收藏地的出產；只是第七年，地要向耶和華守安息，是完全安息的安息年；不可耕種田地，也不可修理葡萄園。收割時自然生長的，不可收割；沒有修理的葡萄樹所結的葡萄，也不可摘取；這年，地要守完全安息。地在安息年所出的，要給你們作食物；給你、你的僕人、你的婢女、你的雇工，並寄居在你那裏的外人，又給你的牲畜和你地上的走獸；這一切出產都要作食物。 「你要計算七個安息年，就是七七年；這七個安息年，共是四十九年。當年七月初十日，你要大發角聲；這日就是贖罪日，要在遍地發出角聲。第五十年，你們要分別為聖，在遍地向一切居民宣告自由；這年必為你們的禧年，各人要歸回自己的產業，各人也要歸回自己的家族。第五十年要作你們的禧年；不可耕種，也不可收割地中自長的土產；沒有修理的葡萄樹，也不可摘取葡萄。因為這是禧年，你們要以為聖；你們可以吃田地的出產。在這禧年，你們各人要歸回自己的產業。」利未記 25:1–13。
The first period of the twenty-three hundred year prophecy, as with the week Christ confirmed the covenant, and the four-hundred and ninety years is directly associated with the “seven times” of Leviticus chapters twenty-five and twenty-six.
二千三百年預言之第一段時期，正如基督堅立盟約之一週，以及那四百九十年一樣，乃直接與《利未記》第二十五、二十六章之「七次」相關聯。
Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. Daniel 9:2.
所以你當知道，當明白：由出令恢復並重建耶路撒冷，直到受膏君王，必有七個七，又有六十二個七；城街必重新建造，城牆也是如此，就是在艱難的時期中。Daniel 9:2.
Sixty-nine weeks beginning in 457 BC, brings you to Christ’s baptism, and the beginning of the week in which he confirmed the covenant, which was the covenant of God’s “quarrel.” But there was a week of weeks (forty-nine years), that was isolated from the sixty-nine weeks by the phrase “seven weeks, and threescore and two weeks.” Beginning in 457 BC, there was to be forty-nine years, a clear reference to the covenant of Leviticus chapter twenty-five, and to the jubilee celebration. Those forty-nine years were not only a symbol of the jubilee cycles, but also of Pentecost, which is the fiftieth day that follows the forty-nine days of the feast of weeks.
由主前457年開始計六十九個七，就帶你去到基督受浸之時，並且去到祂堅立那約之七的開始；那約就是神「爭辯」的約。然而，有一個七之七（四十九年），藉着「七個七與六十二個七」這一句話，從那六十九個七當中被分隔出來。由主前457年開始，將有四十九年；這顯然是指向《利未記》第二十五章的約，以及禧年的慶典。那四十九年，不單是禧年循環的象徵，也是五旬節的象徵；五旬節就是在七七節那四十九日之後的第五十日。
The first forty-nine years of the twenty-three hundred years, the four hundred and ninety years, and the week the covenant was confirmed are all directly connected with the twenty-five hundred and twenty years, represented as “seven times,” in Leviticus twenty-six. Every element of the twenty-three hundred year prophecy is directly connected to the “seven times” which Adventism set aside and rejected in 1863. The “seven times” is a symbol of the jubilee covenant, and for this reason it is also to be noted that when the twenty-three hundred years ended on October 22, 1844, so too, did the twenty-five hundred and twenty years end on that very day, for Moses recorded in Leviticus chapter twenty-five:
二千三百年中頭四十九年、四百九十年，以及那「堅立盟約」之一週，皆與利未記二十六章中以「七次」所表徵之二千五百二十年有直接關聯。二千三百年預言之每一個要素，都與復臨運動於一八六三年擱置並拒絕之「七次」有直接關聯。「七次」乃禧年之約的表號；因此亦當留意：當二千三百年於一八四四年十月二十二日結束之時，二千五百二十年亦於同日告終，因為摩西在利未記第二十五章記載：
And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Then shalt thou cause the trumpet of the jubile to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. Leviticus 25:8, 9.
你要為自己計算七個安息年；就是七次七年；這七個安息年的時期，共為四十九年。到了第七月初十日，你要使禧年的角聲響起；在贖罪日，你們要使角聲傳遍你們全地。利未記 25:8, 9
Every prophetic period within the twenty-three hundred years, is directly associated with the “seven times” of Leviticus twenty-six, including the day both prophetic periods ended. The first forty-nine years identified the work of rebuilding and restoring Jerusalem that would be finalized as God’s people came out of Babylon. The temple was finished before the third decree, as was the Millerite temple finished before the third angel arrived. Yet after 457 BC, “the street” still needed to “be built again, and the wall, even in troublous times.” As Alpha and Omega, Jesus always illustrates the end of a thing, with the beginning of a thing, and after October 22, 1844, the Millerites were to finish “the street” “and the wall,” “in troublous times.”
喺二千三百年之內嘅每一段先知時期，都同《利未記》第二十六章嘅「七次」有直接關聯，包括呢兩段先知時期終止嘅嗰一日。頭一個四十九年，指出咗重建同恢復耶路撒冷嘅工作；當上帝嘅子民從巴比倫出嚟之時，呢項工作就要完成。聖殿喺第三道諭旨之前已經完工，正如米勒派嘅聖殿喺第三位天使來到之前亦已完工一樣。然而喺主前457年之後，「街市」仍然需要「重建」，「城牆」亦要修築，並且係「喺艱難嘅時期中」。作為阿拉法同俄梅戛，耶穌總係以一件事嘅開始，去表明一件事嘅終結；而喺1844年10月22日之後，米勒派要喺「艱難嘅時期中」完成「街市」同「城牆」。
Sister White identifies the literal wall of protection around Jerusalem as a symbol of God’s law, and immediately after October 22, 1844, the faithful were led into the heavenly sanctuary and recognized God’s law (the wall). In order to recognize God’s law, including the Sabbath, the Millerites were led back to the covenant of ancient Israel. The restoration of the literal “street,” is the restoration that was spiritually accomplished when the Millerites returned to Jeremiah’s “old paths”. The “troublous times” that were to be in the period the wall and street were established was to be accomplished after 1844, and the Civil War that was then approaching, and soon beginning in that very history, represented those troublous times.
懷愛倫指出，耶路撒冷那道實在的保護城牆，乃是上帝律法的象徵；而在1844年10月22日之後，忠心的人隨即被引進天上的聖所，並認明了上帝的律法（即那城牆）。為要認明上帝的律法，包括安息日，米勒派的人便被引回古以色列之約。那實在的「街道」之恢復，就是米勒派回到耶利米所說的「古道」時，在屬靈上所成就的恢復。至於那城牆與街道被建立期間所要有的「艱難時期」，則是在1844年之後才得以應驗；而當時正在迫近、並且不久就在那段歷史中爆發的南北戰爭，正代表了那些艱難時期。
Had they been faithful they would have reached the symbolic fiftieth year of the jubilee (where the slaves are released), which was also represented by the fiftieth day of Pentecost (where the message of emancipation goes to all the world). But after 1844 most opposed the Sabbath light, and in 1863, they also rejected the message of Moses (the “seven times”), which had been delivered to them by Elijah (William Miller.) In other words, they turned away from “the street” (the old paths) that they were to restore and walk in.
如果佢哋忠心，就必已達到禧年象徵性嘅第五十年（喺嗰時奴僕得釋放），而呢一點亦由五旬節嘅第五十日所表明（喺嗰時釋放嘅信息傳到全世界）。但係，1844年之後，大多數人反對安息日嘅亮光；到咗1863年，佢哋又拒絕咗摩西嘅信息（「七倍」），呢個信息係由以利亞（William Miller）傳畀佢哋嘅。換句話講，佢哋離棄咗佢哋本應修築復興並行喺其中嘅「街道」（古道）。
Jesus always illustrates the end by the beginning, and when the parable of the ten virgins is repeated in the last days, the work of restoring Jerusalem is again to be accomplished. The “street and wall” will be built in “troublous times”. We are now entering into those troublous times. October 22, 1844, typifies the soon-coming Sunday law, so when the “hour of the great earthquake,” of Revelation eleven arrives, the street and wall will be built in troublous times. We will now identify those troublous times as the “angering of the nations” produced by the escalating warfare of Islam.
耶穌總是藉着起初來說明終局；而當十個童女的比喻在末後的日子再次重演之時，恢復耶路撒冷的工作也必再次成就。「街道與城牆」必在「艱難的時期」中建造。我們現今正進入那些艱難的時期。1844年10月22日，乃是那即將來臨之星期日法令的預表；因此，當《啟示錄》第十一章所說那「大地震的時辰」來到時，街道與城牆必在艱難的時期中建造。現在，我們要將那些艱難的時期，指明為因伊斯蘭戰爭不斷升級而引發之「列國發怒」。
While explaining what had been previously written concerning a “time of trouble,” she gave an explanation that is recorded in the book Early Writings.
當她解釋先前所寫有關「艱難的時候」之事時，她作出了一項記載於《早期著作》一書中的說明。
“1. On page 33 is given the following: ‘I saw that the holy Sabbath is, and will be, the separating wall between the true Israel of God and unbelievers; and that the Sabbath is the great question to unite the hearts of God’s dear, waiting saints. I saw that God had children who do not see and keep the Sabbath. They have not rejected the light upon it. And at the commencement of the time of trouble, we were filled with the Holy Ghost as we went forth and proclaimed the Sabbath more fully.’
「1．喺第33頁有如下記載：『我看見，神聖嘅安息日現今係，並且將來仍然會係真以色列之神民同不信之人之間嘅分隔牆；而且，安息日乃係使神所親愛、等候主嘅聖徒同心合意嘅重大問題。我看見，神有兒女仲未看見並遵守安息日；佢哋並冇拒絕關於安息日嘅亮光。而到患難時期開始之際，我哋被聖靈充滿，就出去更完全噉宣講安息日。』」
“This view was given in 1847 when there were but very few of the Advent brethren observing the Sabbath, and of these but few supposed that its observance was of sufficient importance to draw a line between the people of God and unbelievers. Now the fulfillment of that view is beginning to be seen. ‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.
「呢個異象乃係喺1847年賜下；當時遵守安息日嘅復臨信徒弟兄實在極少，而喺呢啲人當中，又只有少數人認為，遵守安息日具有足夠重要性，可以喺上帝嘅子民同不信者之間劃出界線。如今，呢個異象嘅應驗已經開始顯明。呢度所提到嘅『那患難時期嘅開始』，並唔係指災殃開始傾倒嘅時候，而係指喺災殃傾倒之前一小段時期，當基督仍然喺聖所之中。喺嗰時，當救恩嘅工作將近結束之際，患難將臨到地上，列國亦會發怒，然而仍會受到約束，以致唔會阻止第三位天使嘅工作。喺嗰時，『晚雨』，即係從主面前而來嘅甦醒，將會降臨，為要賜能力畀第三位天使嘅大聲呼喊，並且預備聖徒，使佢哋能夠喺七末災傾倒出嚟嗰段時期站立得住。」《早期著作》，85。
There is a “short period of time,” that precedes the close of probation, when “the nations will be angry, yet held in check.” At the same time “the latter rain” arrives. The “angering of the nations,” is a symbol that is identified in Revelation chapter eleven.
喺恩典時期結束之前，有一段「短暫時期」，其間「列國要發怒，卻仍被抑制」。與此同時，「晚雨」亦臨到。「列國發怒」乃係一個象徵，喺《啟示錄》第十一章中有所指明。
And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth. Revelation 11:18.
列國發怒，你的忿怒也臨到了；審判死人嘅時候也到了；你要賞賜你嘅僕人眾先知、眾聖徒，並一切敬畏你名的人，無論大小；你也要毀滅嗰些敗壞大地的人。啟示錄 11:18
Sister White comments on this verse.
懷愛倫姊妹對呢一節經文作出評述。
“I saw that the anger of the nations, the wrath of God, and the time to judge the dead were separate and distinct, one following the other, also that Michael had not stood up, and that the time of trouble, such as never was, had not yet commenced. The nations are now getting angry, but when our High Priest has finished His work in the sanctuary, He will stand up, put on the garments of vengeance, and then the seven last plagues will be poured out.
「我看見列國的發怒、上帝的忿怒，以及審判死人之時，乃是彼此分開、各有分別，一個接着一個而來；我亦看見米迦勒尚未起來，那從來沒有過的患難時期也尚未開始。列國現今正在發怒；但當我們的大祭司在聖所裏完成祂的工作之後，祂便要起來，穿上報仇的衣服，然後七災便要傾倒下來。 」
“I saw that the four angels would hold the four winds until Jesus’ work was done in the sanctuary, and then will come the seven last plagues.” Early Writings, 36.
「我看見那四位天使會執住四方嘅風，直至耶穌喺聖所裏面嘅工作完成；然後七個最後嘅災殃就會臨到。」《早期著作》，36。
The “angering of the nations” occurs just before probation closes, for it is followed by the “wrath of God.” The “wrath of God” occurs when probation closes, and the “time to judge the dead,” refers to a judgment that occurs during the millennium, and does not refer to the judgment of the dead that began in 1844.
「列國發怒」乃發生於恩典時期結束之前，因其後乃是「上帝的忿怒」。「上帝的忿怒」發生於恩典時期結束之時，而「審判死人嘅時候」乃指一項喺千禧年期間進行嘅審判，並非指始於1844年對死人所展開嘅審判。
And I saw an angel come down from heaven, having the key of the bottomless pit and a great chain in his hand. And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years, And cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled: and after that he must be loosed a little season. And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years. Revelation 20:1–4.
我又看見一位天使從天降下，手裏拿着無底坑的鑰匙和一條大鏈。 他捉住那龍，就是古蛇，也就是魔鬼，又叫撒但，把牠捆綁一千年， 扔在無底坑裏，將牠關閉，又加上印封，使牠不得再迷惑列國，直至那一千年完畢；此後牠必須暫時被釋放。 我又看見幾個寶座，也有坐在上面的，並有審判的權柄賜給他們；我又看見那些為耶穌的見證並為神的道被斬者的靈魂，和那些沒有拜過獸與獸像，也沒有在額上或手上受過牠印記的人；他們都活過來，與基督一同作王一千年。 啟示錄 20:1–4。
The judgment that is “given unto” the saints, identifies that they will pass judgment upon the wicked during the millennium, not that they are judged.
「賜給」聖徒嘅審判，表明佢哋喺千禧年期間要審判惡人，並唔係指佢哋受審。
“During the thousand years between the first and the second resurrection the judgment of the wicked takes place. The apostle Paul points to this judgment as an event that follows the second advent. ‘Judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts.’ 1 Corinthians 4:5. Daniel declares that when the Ancient of Days came, ‘judgment was given to the saints of the Most High.’ Daniel 7:22. At this time the righteous reign as kings and priests unto God. John in the Revelation says: ‘I saw thrones, and they sat upon them, and judgment was given unto them.’ ‘They shall be priests of God and of Christ, and shall reign with Him a thousand years.’ Revelation 20:4, 6. It is at this time that, as foretold by Paul, ‘the saints shall judge the world.’ 1 Corinthians 6:2. In union with Christ they judge the wicked, comparing their acts with the statute book, the Bible, and deciding every case according to the deeds done in the body. Then the portion which the wicked must suffer is meted out, according to their works; and it is recorded against their names in the book of death.
「喺第一次復活同第二次復活之間嘅一千年期間，對惡人嘅審判便進行。使徒保羅指出，呢審判乃係緊隨第二次降臨之後嘅事件。『所以，時候未到，甚麼都不要論斷，只等主來；祂要照出暗中隱藏嘅事，又要顯明人心裡嘅意念。』哥林多前書 4:5。 但以理宣告，當亙古常在者來到嘅時候，『審判嘅權柄就交給至高者嘅聖民。』但以理書 7:22。喺呢時候，義人作王作祭司歸於上帝。約翰喺啟示錄中說：『我又看見幾個寶座，也有坐在上面嘅，並有審判嘅權柄賜給他們。』『他們必作上帝和基督嘅祭司，並要與祂一同作王一千年。』啟示錄 20:4, 6。正喺呢時候，正如保羅所預言嘅，『聖徒要審判世界。』哥林多前書 6:2。佢哋與基督聯合，審判惡人，將惡人嘅行為同律法書——即《聖經》——互相對照，並按住人在肉身所行嘅一切，判定每一宗案件。然後，惡人所必須受嘅分，便按佢哋嘅行為量給他們；並且記錄喺死亡冊上，列於他們嘅名下。」
“Satan also and evil angels are judged by Christ and His people. Says Paul: ‘Know ye not that we shall judge angels?’ Verse 3. And Jude declares that ‘the angels which kept not their first estate, but left their own habitation, He hath reserved in everlasting chains under darkness unto the judgment of the great day.’ Jude 6.
「撒但同埋邪惡嘅天使，亦都要由基督同祂嘅子民審判。保羅話：『你們豈不知我們要審判天使嗎？』第3節。猶大亦宣告：『又有不守本位、離開自己住處的天使，主用鎖鏈把他們永遠拘留在黑暗裏，等候大日的審判。』猶大書 6。」
“At the close of the thousand years the second resurrection will take place. Then the wicked will be raised from the dead and appear before God for the execution of ‘the judgment written.’ Thus the revelator, after describing the resurrection of the righteous, says: ‘The rest of the dead lived not again until the thousand years were finished.’ Revelation 20:5. And Isaiah declares, concerning the wicked: ‘They shall be gathered together, as prisoners are gathered in the pit, and shall be shut up in the prison, and after many days shall they be visited.’ Isaiah 24:22.” The Great Controversy, 660, 661.
「喺一千年嘅末了，第二次復活就要發生。到時惡人要從死裡復活，並且企喺上帝面前，接受『所記載嘅審判』嘅執行。因此，啟示錄嘅作者喺描述義人復活之後，說：『其餘的死人還沒有復活，直等那一千年完了。』啟示錄 20:5。以賽亞論到惡人也宣告：『他們必被聚集，像囚犯被聚集在坑中，並要被囚在監牢裡；過了多日，便必被討罪。』以賽亞書 24:22。」《善惡之爭》，660、661。
It is therefore clear that “the angering of the nations” refers to the “troublous times” that comes upon the world before probation closes, and that when “the nations are angered,” they are simultaneously “held in check.”
因此，顯然可見，「列國發怒」所指的，就是恩門關閉之前臨到世界的「艱難時期」；而當「列國發怒」之時，它們同時亦是「被抑制住」的。
“I saw that the anger of the nations, the wrath of God, and the time to judge the dead were separate and distinct, one following the other.” Early Writings, 36.
「我看見列國的憤怒、上帝的忿怒，以及審判死人嘅時候，乃係彼此分開、截然有別，一件接住一件相繼而來。」《早期著作》，第36頁。
At the time when the “nations are angered,” the latter rain begins to fall.
當「列國發怒」嘅時候，晚雨就開始降下。
“At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.
「到嗰時，正當救恩嘅工作將近結束之際，患難必臨到地上，列國亦必發怒，然而仍會受約束，免得阻礙第三位天使嘅工作。嗰時，『晚雨』，即係從主面前而來嘅甦醒，必降臨，為要賜能力畀第三位天使嘅大聲呼喊，並預備聖徒，使佢哋能喺七最後災傾倒出來嘅時期站立得住。」《早期著作》，85頁。
There is a point when the “nations are angered,” but they are simultaneously “held in check.” Then it is that Christ sets up His kingdom of glory, for He sets up His kingdom during the time of the latter rain.
有一個時候，列國「發怒」，但同時又被「遏止」。就在那時，基督建立祂榮耀的國度，因為祂是在後雨的時期建立祂的國度。
“The latter rain is coming on those that are pure—all then will receive it as formerly.
「晚雨正臨到那些純潔的人——到那時，眾人都必像從前一樣領受它。）」
“When the four angels let go, Christ will set up His kingdom. None receive the latter rain but those who are doing all they can.” Spalding and Magan, 3.
「當那四位天使放手之時，基督便要建立祂的國度。惟有那些盡其所能而行的人，才得領受晚雨。」Spalding and Magan, 3.
The two previous passages from Early Writings identify that when the nations are angered, and simultaneously “held in check,” the four angels restrain the four winds. The angering of the nations is therefore represented as the “four winds”. She also noted that at the time the four angels hold the angry nations in check, the latter rain would arrive. The period of time that begins when the latter rain arrives, which is also when the nations are angered, yet held in check, continues until Michael stands up and human probation closes. That period of time is the period when salvation is closing, and therefore represents the last work of Christ in the Most Holy Place, which is identified as the period of time when He is either blotting out men’s sins or their names from the books of judgment. That time period, when the angels are holding the four winds, is the sealing time of the one hundred and forty-four thousand.
《早期著作》前面兩段引文指出，當列國發怒，並且同時被「抑制」之時，四位天使便執掌四方的風。因此，列國的發怒乃是以「四風」作為象徵。她又指出，當四位天使抑制那些發怒之列國的時候，晚雨就會降臨。那一段始於晚雨降臨之時的時期——亦即列國發怒、卻仍被抑制之時——一直延續到米迦勒站起來、人類恩典時期結束為止。那段時期乃是救恩將要結束的時期，因此表徵基督在至聖所中最後的工作；這段時期也被界定為祂正在塗抹人的罪，或從審判的冊子上塗抹他們名字的時期。那段時間，就是天使執掌四風之時，乃是一百四十四千人的受印時期。
Islam of the third Woe is the power which “angers the nations,” and the third Woe arrived on September 11, 2001, but Islam was immediately “held in check.” The “east wind” is a symbol of Islam, and Isaiah identifies the “east wind” as the “rough wind,” that God “stayeth” (restrains). The warfare of Islam is repeatedly portrayed as a woman in labor, for it is an escalating warfare that began on September 11, 2001, when the mighty angel of Revelation eighteen descended, as marked by the bringing down of the great buildings of New York City.
第三樣禍患嘅伊斯蘭，乃係嗰股「使列國發怒」嘅勢力；而第三樣禍患喺2001年9月11日臨到，但伊斯蘭隨即就被「抑制住」。 「東風」乃係伊斯蘭嘅象徵；以賽亞指出，「東風」就係神所「止住」（約束）嘅「暴風」。伊斯蘭嘅戰爭一再被描繪成婦人生產之苦，因為呢係一場不斷升級嘅戰爭；佢始於2001年9月11日，當《啟示錄》第十八章嗰位大力嘅天使降臨之時，呢一點乃藉住紐約市大樓群嘅傾倒而顯明出嚟。
“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.
「如今竟有話傳出，說我曾宣稱紐約要被海嘯席捲而去？這話我從來沒有說過。我曾說，當我看見那裏一座又一座高樓大廈層層興建起來時，便說：『當主起來猛烈震動大地之時，將會出現何等可怕的景象啊！那時，《啟示錄》18:1–3 的話必要應驗。』《啟示錄》第十八章全章，乃是對將要臨到地上的事所發出的警告。但關於將要臨到紐約的事，我並沒有特別的亮光；我只知道，總有一天，那裏的宏偉建築必因上帝能力的翻轉傾覆而被拆毀。照着所賜給我的亮光，我知道毀滅正在這世界之中。主的一句話，祂大能的一觸，這些龐大的建築物便要倒塌。將要發生的景象，其可怖之甚，是我們所不能想像的。」《Review and Herald》，1906年7月5日。
On the 1843 and 1850 charts Islam is represented as “war horses”. In Revelation chapter nine, where Islam of the first and second Woe is set forth, the character of Islam is identified by the name of Islam’s king.
喺1843年同1850年嘅圖表上，伊斯蘭被表述為「戰馬」。喺《啟示錄》第九章，當中陳述咗第一同第二樣災禍之中嘅伊斯蘭；伊斯蘭嘅性質，乃係藉住伊斯蘭之王嘅名號而被指明。
And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon. Revelation 9:11.
佢哋之上有王管轄佢哋，就係無底坑嘅使者；按希伯來話，佢名叫亞巴頓；按希利尼話，佢名叫亞玻倫。啟示錄 9:11。
The verse, which is chapter NINE, and verse ELEVEN, prophetically identifies that whether represented in the Old Testament (the Hebrew) or in the New Testament (the Greek), the character of Islam is Abaddon or Apollyon. Both names mean “destruction and death”.
呢節經文，即係第九章第十一節，以先知性嘅方式指出，無論喺舊約（希伯來文）之中，抑或喺新約（希臘文）之中所表達，伊斯蘭嘅本質就係亞巴頓（Abaddon）或亞玻倫（Apollyon）。呢兩個名稱都係指「毀滅同死亡」。
“Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.” Manuscript Releases, volume 20, 217.
「天使正把持住四方之風；這風象徵一匹暴怒的馬，企圖掙脫羈絆，衝過全地的表面，沿途帶來毀滅與死亡。」《Manuscript Releases》, volume 20, 217.
The four winds are the angry horse of Bible prophecy, that is seeking to break loose. One of the prophetic characteristics of the angry horse is that it is restrained, but it is seeking to break loose and bring “destruction and death”, upon the whole earth.
四風乃聖經預言中那匹憤怒之馬，正企圖掙脫羈絆。這匹憤怒之馬其中一個預言性的特徵，就是牠雖受約束，卻竭力要掙脫而出，將「毀滅與死亡」帶到全地之上。
We will continue to address these subjects in the next article.
我哋將會喺下一篇文章繼續論及呢啲題目。
“O that God’s people had a sense of the impending destruction of thousands of cities, now almost given to idolatry! But many of those who should be proclaiming the truth are accusing and condemning their brethren. When the converting power of God comes upon minds, there will be a decided change. Men will have no inclination to criticize and tear down. They will not stand in a position that hinders the light from shining to the world. Their criticism, their accusing, will cease. The powers of the enemy are mustering for battle. Stern conflicts are before us. Press together, my brethren and sisters, press together. Bind up with Christ. ‘Say ye not, A confederacy, . . . neither fear ye their fear, nor be afraid. Sanctify the Lord of hosts himself; and let him be your fear, and let him be your dread. And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offense to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem. And many among them shall stumble, and fall, and be broken, and be snared, and be taken.’
「但願上帝的子民對那將要臨到、毀滅成千上萬座城市的災禍有所警覺；這些城市如今幾乎已交於偶像崇拜！然而，許多本應宣講真理的人，卻在控告並定罪他們的弟兄。當上帝使人心歸正的大能臨到人心之時，必會有明顯的改變。人就不再傾向於吹毛求疵、拆毀他人。他們不會站在一個攔阻亮光照耀世界的地位上。他們的批評、他們的控告，都必止息。仇敵的勢力正在集結備戰。嚴峻的衝突擺在我們面前。我的弟兄姊妹啊，要彼此靠近，要彼此靠近。要與基督聯結。『你們不要說，同謀背叛，……也不要怕他們所怕的，也不要畏懼。要尊萬軍之耶和華為聖；以他為你們所當怕的，所當畏懼的。他必作為聖所，卻向以色列兩家作絆腳的石頭、跌人的磐石；向耶路撒冷的居民作圈套和網羅。他們中間必有許多人絆腳跌倒，而且跌碎，並陷入網羅，被纏住。』」
“The world is a theater. The actors, its inhabitants, are preparing to act their part in the last great drama. God is lost sight of. With the great masses of mankind there is no unity, except as men confederate to accomplish their selfish purposes. God is looking on. His purposes in regard to his rebellious subjects will be fulfilled. The world has not been given into the hands of men, though God is permitting the elements of confusion and disorder to bear sway for a season. A power from beneath is working to bring about the last great scenes in the drama,—Satan coming as Christ, and working with all deceivableness of unrighteousness in those who are binding themselves together in secret societies. Those who are yielding to the passion for confederation are working out the plans of the enemy. The cause will be followed by the effect.
「世界就係一個戲場。演員，即其中嘅居民，正準備喺最後一場偉大嘅戲劇中扮演自己嘅角色。上帝已被人忽略。對於廣大群眾而言，並無合一可言；除非人彼此結盟，為要成就自己自私嘅目的。上帝正喺度觀看。祂對於祂嗰啲悖逆臣民嘅旨意，必要成就。世界並未被交喺人手中，雖然上帝容許混亂同無序嘅因素暫時掌權。從下面而來嘅一種勢力，正喺運作，要促成呢齣戲劇最後嘅偉大場面——撒但以基督嘅身分出現，並且喺嗰啲藉着秘密結社而彼此捆綁嘅人中間，行各樣不義嘅詭詐。凡順從結盟之激情嘅人，正喺實行仇敵嘅計劃。因必隨之而來，果亦必隨之而至。」
“Transgression has almost reached its limit. Confusion fills the world, and a great terror is soon to come upon human beings. The end is very near. We who know the truth should be preparing for what is soon to break upon the world as an overwhelming surprise.” Review and Herald, September 10, 1903.
「過犯幾乎已經滿盈。混亂充滿世界，一場大恐怖快將臨到世人。結局已非常近了。我們這些認識真理的人，應當為那快將如鋪天蓋地的驚變一般忽然臨到世界的事作好準備。」《Review and Herald》，1903年9月10日。