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．米勒先知信息嘅框架，係異教主義同教皇主義呢兩個施行荒涼嘅權勢；而「美國前途」先知信息嘅框架，則係三個施行荒涼嘅權勢：先係異教主義，繼而係教皇主義，再繼而係背道嘅新教，但喺末時，三者都同時並存。對米勒嘅先知理解而言，一個主要嘅先知性鑰匙，乃係《但以理書》中嘅「常獻的」，係異教主義嘅象徵；因為呢一點建立咗兩個施行荒涼之權勢之間嘅連繫，而呢個連繫就成為咗佢先知理解嘅框架。對「美國前途」嘅先知理解而言，一個主要嘅先知性鑰匙同樣係：《但以理書》中嘅「常獻的」乃係異教主義嘅象徵；因為異教主義喺歷史中嘅應驗，建立咗《但以理書》第十一章第四十至四十一節嘅事件次序，而呢個次序就成為咗「美國前途」先知理解嘅框架。
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.”
每逢有新亮光出現，情況總是如此：在一九八九年蘇聯解體、但以理書被解開之時所啟封推進的真理，遭到許多不同聲音的攻擊。對這真理所發出的抗拒，無不促成對真理更清晰的理解。在那些早期針對但以理書第十一章最後六節所啟示之真理的爭論當中，聖經中若干先知性的規則被確認為不可或缺的憑據，用以支持一九八九年但以理書被解開時所發生之知識增長。我們現正考察其中一條規則，我們稱之為「預言的三重應用」。
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.
我哋首先察看咗兩組三重應驗；喺某一個層面上，佢哋係同一條線，但喺另一個層面上，佢哋卻有所分別。羅馬嘅頭兩次顯現（異教羅馬同教皇羅馬），建立咗第三次顯現，即現代羅馬。巴比倫嘅頭兩次顯現（巴別同巴比倫），建立咗第三次顯現，即現代巴比倫。現代羅馬就係《啟示錄》第十七章入面，現代巴比倫所騎乘並統治嘅嗰隻獸。佢哋彼此之間嘅區別，就如同牛仔同佢所騎嘅馬一樣分明；但佢哋亦彼此行屬靈嘅淫亂，所以喺嗰一個層面上，佢哋乃為一。仲有另外兩組三重應驗嘅預言，都具有類似嘅關係。
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.
以利亞嘅頭兩次顯現（以利亞同施洗約翰），確立咗末後日子第三位以利亞。與此同時，嗰兩位為立約之使者預備道路嘅頭兩位使者（施洗約翰同威廉·米勒），亦確立咗末後日子嗰位為立約之使者預備道路嘅使者。關於呢兩條先知預言三重應驗嘅脈絡，有三個重要要點必須認明。
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.
第一點係，預言之兩條三重應驗線中實際歷史上嘅代表人物，本質上係同一批歷史人物；然而，佢哋喺呢兩種表述之中所承擔嘅目的，卻明顯唔同。第二點係，要認明呢兩種彼此緊密相關嘅預言三重應驗之間嘅分別。呢個分別就係：以利亞代表末後日子一項外在嘅工作；而那位為立約之使者預備道路嘅使者，則代表末後日子一項內在嘅工作。
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.
第三點要注意嘅係：耶穌作為阿拉法同俄梅戛，將第三個以利亞，以及第三個預備道路嘅使者，認定為同時包含一個首先嘅同一個末後嘅以利亞使者，並且亦包含一個首先嘅同一個末後嘅、為立約之使者預備道路嘅使者。第一位天使嘅以利亞使者同第三位天使嘅以利亞使者，構成咗以利亞嘅第三次應驗；而嗰位預備道路嘅使者，則被表述為第一位同第三位天使兩個運動嘅使者。
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上嘅對峙中，為末後日子上帝子民同現代羅馬三重聯盟之間嘅對抗，提供咗一個說明。
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.
迦密山位於以色列北部，靠近地中海沿岸。其走向大致由西北伸延至東南，形成一道顯著的山脊，綿延約三十九英里（六十三公里）。米吉多平原，又稱耶斯列平原，位於迦密山的東南方。就距離而言，迦密山與米吉多平原彼此相當接近。兩者之間的直線距離約為二十至二十五英里（三十二至四十公里）。迦密山之西為地中海；米吉多平原與耶斯列平原之東，則為加利利海，又稱提比哩亞湖或基尼烈湖。
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.
喺《啟示錄》裏面，哈米吉多頓之戰所指明嘅，乃係米吉多平原；而默示並唔願意叫預言嘅研讀者以為《啟示錄》係按字面意思去指明其信息，所以，當佢將哈米吉多頓（米吉多）稱為哈米吉多頓之時，就用了「har」呢個字，即係「山」嘅意思，好使人清楚知道，呢場戰爭乃係一種屬靈嘅表徵，預表嗰場由龍、獸同假先知帶領全世界走向嘅最後爭戰。
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.
約翰把米吉多指認為哈米吉多頓，為要確保人不會把它理解為字面上的地理位置；因為米吉多乃是一個山谷，並沒有山嶺。附近就是迦密山，以利亞與亞哈及耶洗別的先知對峙之事正是在那裏發生；因此，米吉多與迦密山二者，都是哈米吉多頓末後爭戰的預表。
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.
如果你以耶路撒冷、迦密山同米吉多谷劃出一個三角形，耶路撒冷就會位於呢個三角形嘅東南角，迦密山喺西北角，而米吉多谷則喺東北角。象徵哈米吉多頓之戰嘅地區，係介乎兩海之間；而北方王（現代巴比倫嘅淫婦）亦喺兩海同榮美嘅聖山之間走到佢嘅結局。到嗰時，人類恩典時期就此終結。
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.
但從東方同北方而來嘅消息必使他驚惶；因此他必大發烈怒出去，要毀滅，並要將許多人盡行除滅。佢必在兩海之間、榮美嘅聖山那裏，設立他宮殿嘅帳幕；然而他必要到他嘅結局，並無人幫助他。到那時，保佑你本國之民嘅大君米迦勒必站起來；並且必有大患難，從有國以來直到此時，未曾有過嘅；到那時，你本國嘅民中，凡名錄在冊上嘅，必得拯救。但以理書 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.
以利亞嘅三重應用，代表上帝子民同北方王之間外在嘅對抗；而北方王正係嗰由龍、獸同假先知所組成之三重聯盟嘅首領，呢個聯盟帶領世界走向哈米吉多頓。預表呢個三重聯盟嘅以利亞三個仇敵，乃係亞哈——佢係北方十個支派嘅王，代表《啟示錄》第十七章所講嘅十王；呢十王與巴比倫大淫婦行淫，並且同意將自己嘅國度交畀淫婦「一時」，即係主日法危機嘅「那時」。巴比倫大淫婦係由耶洗別所代表，而耶洗別嘅巴力先知同樹林嘅祭司，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.
星期日法令嘅危機，始於美國即將來到嘅星期日法令，終於米迦勒站起來嘅時候。當嗰一道星期日法令來到之時，啟示錄第十八章嘅第二把聲音，就呼召 神其餘嘅羊群從巴比倫出來。由從巴比倫被呼召出來，直到恩門關閉嘅呢段時期，就係對巴比倫淫婦施行審判嘅時期。呢亦都係聖靈無限量傾注落來嘅時期。呢就係嗰個「時辰」，十王同意與推羅嘅淫婦一同共治；佢已經不再被忘記。呢亦都係啟示錄第十一章嗰場大「地震」嘅「時辰」，喺嗰時，一十四萬四千人被高舉，作為一面旌旗。
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.
地上嘅君王，素來與她行淫、一同奢華宴樂嘅，見到她焚燒嘅煙，就要為她哀哭悲號；因懼怕她所受嘅痛苦，就遠遠站住，說：「哀哉！哀哉！巴比倫大城呀，嗰強盛嘅城呀！因為喺一時之間，你嘅刑罰就臨到喇。」啟示錄 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.”
正如約翰將米吉多稱為米吉多山（“har”），以表明這乃是屬靈而非字面上的真理；照樣，對巴比倫淫婦與推羅的審判亦被指明是在那「時辰」之中發生，並且也是在一「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，她的災殃要在一日之內臨到，就是死亡、悲哀、饑荒；她又要被火徹底燒盡；因為審判她的主上帝大有能力。啟示錄 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.
喺1844年10月22日之後，先知性時間就唔再應當按先知性方式加以應用，因此，對教皇權勢嘅審判就被表述為發生喺一個「時辰」之內，亦即喺一個「日子」之內。佢受審判嘅「時辰」，乃係由美國頒布星期日法開始，直到恩典時期結束為止嘅先知性時段。當我哋考慮末後日子嘅以利亞之時，標明呢段時期係極其重要嘅，因為以利亞喺迦密山上嘅爭戰，係緊接住神末後子民所經歷嘅內部試驗之後，而教會同世界嘅試驗時期，都包含同一樣嘅先知性起點同終點。
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.
《啟示錄》第十八章嘅兩把聲音，代表向兩個唔同教會所發出嘅兩個唔同呼召。第一個教會係《啟示錄》第七章中嘅十四萬四千人；第二個被呼召嘅教會，係《啟示錄》第七章中嘅大群眾。向十四萬四千人所發出嘅呼召，係喺聖靈按分量澆灌之時發出；而向大群眾所發出嘅呼召，則係喺聖靈無限量澆灌之時發出。
“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).
「先知說：『我又看見另一位天使從天降下，掌有大權；地就因他的榮耀發光。他大聲呼喊，說：大巴比倫傾倒了！傾倒了！成了鬼魔的住處。』」（啟示錄 18:1, 2）這正是第二位天使所傳的信息。巴比倫傾倒了，『因為她叫萬國喝她淫亂烈怒的酒。』（啟示錄 14:8）那酒是甚麼呢？——就是她的錯謬道理。她以假的安息日取代第四條誡命中的安息日，又重複了撒但起初在伊甸園對夏娃所說的謊言——靈魂天然不死。她又將許多同類的錯誤廣傳各處，『將人的吩咐當作道理教導人。』（馬太福音 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.
「當耶穌開始祂公開嘅傳道工作時，祂潔淨咗聖殿，除去其中褻瀆神聖嘅污穢。在祂職事最後嘅行動之中，有第二次潔淨聖殿。照樣，在向世界發出警告嘅最後工作中，有兩個分別向眾教會發出嘅呼召。第二位天使嘅信息係：『巴比倫大城傾倒了！傾倒了！因為她叫萬國喝邪淫、大怒之酒。』（啟示錄 14:8）而喺第三位天使信息嘅大聲呼喊中，有聲音從天上說：『我嘅民哪，你們要從那城出來，免得與她一同有罪，受她所受嘅災殃；因她的罪惡滔天；她的不義，神已經想起來了。』（啟示錄 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.
大能的天使降下，乃是應驗《啟示錄》第十八章；當二〇〇一年九月十一日，隨着伊斯蘭之「東風」的來到，紐約市宏偉的大樓被擊倒之時，這事便成就了。於是他「大聲強聲喊着說：巴比倫大城傾倒了，傾倒了，成了鬼魔的住處。」然後在第四節，又有另一個聲音「從天上傳來，說：『我的民哪，你們要從那城出來。』」這兩個聲音乃是「向眾教會發出的兩個各自不同的呼召。」神在末後日子的兩個不同教會，乃被指明為十四萬四千人和那大群人。
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).
十四萬四千人嘅試驗時期，始於第三樣災禍所指嘅伊斯蘭；以賽亞將之稱為「東風之日」。呢段試驗時期，終於美國即將來臨嘅星期日法案，以及獸印嘅強制執行。嗰獸乃係冒牌嘅北方王，即現代巴比倫之首。巴比倫就係但以理書第七章入面嘅獅子；而且，嗰位出於猶大嘅悖逆先知——佢象徵老底嘉時期嘅復臨信仰——係死於一段時期之內，呢段時期始於伊斯蘭所象徵嘅「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”.
喺被描繪為老底嘉復臨信徒體系中那位悖逆先知之「墳墓」所代表嘅時期，後雨被量度分配出嚟，因為嗰時向十四萬四千人嘅教會發出一個明確嘅呼召。當嗰段時期結束之時，即喺「大地震」嘅「時辰」——此乃代表美國之星期日法——《啟示錄》第十八章第二個聲音嘅時期，隨住獸之印記嘅施行而來到；而呢個印記，就係北方王嘅印記。與此同時，第三樣災禍中嘅伊斯蘭被用嚟向一個背道嘅世界施行一種逐步升級嘅審判。喺嗰第二次向「大群眾」教會發出之明確呼召期間，由十四萬四千人嘅「旗幟」所宣講嘅信息，指明咗「北方王」嘅「印記」，以及第三樣災禍中嘅伊斯蘭——被表述為「東方之子民」——所擔當嘅角色。
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.
但以理書第十一章第四十四節中，使教皇權勢震怒的信息，並且引發教皇最後一次血腥屠殺的信息，被表述為「從東方來的風聲」（伊斯蘭）和「從北方來的風聲」（獸的印記）。在那段時期，正如前一段時期一樣，「東風」的伊斯蘭在這段時期開始之時，為美國帶來審判；而這段時期則在北方王於「海和榮美的聖山中間」到了他的結局之時告終，就是在米吉多谷與迦密山。
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”.
象徵現代巴比倫之死床（墳墓）的審判時期，始於東方的象徵，終於北方的象徵；正如那位悖逆之老底嘉先知的死床，在對眾教會第一次明確的呼召中告終。那說謊的伯特利先知與那悖逆的猶大先知同被埋葬於其中的墳墓（死床），乃是介乎一頭「驢」與一隻「獅子」之間的表徵。
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.
以利亞象徵上帝末後日子的子民；佢哋所面對嘅，係由亞哈、耶洗別同埋耶洗別嘅先知所代表嘅三重仇敵。耶洗別乃係第四個教會推雅推喇中教皇權勢嘅象徵，而佢喺迦密山上嘅先知，則由巴力嘅先知同樹林邱壇嘅祭司所代表。巴力代表男性神祇，而樹林邱壇嘅祭司則代表亞斯她錄，即女性神祇；因此，耶洗別嘅假先知包括男性同女性，象徵教會與國家嘅結合，而呢種結合正係《啟示錄》中獸像所代表嘅。
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.
首先喺美國豎立獸像嘅係美國，其後又喺全世界豎立；而作為三重聯合之假先知嘅，亦都係美國。亞哈，即十個支派嘅王，預表《啟示錄》第十七章所講嘅十王，亦即係龍；而耶洗別就係獸。以利亞曾喺迦密山上，與現代巴比倫嘅三重聯合正面對峙；喺嗰度，巴比倫淫婦走到佢嘅結局，並且無人幫助。以利亞三重嘅應用，預表嗰向上帝末後子民發動之外在對抗；而以利亞亦代表嗰位直接與呢三個勢力正面對峙嘅先知。
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.
以利亞故事中一個重要的元素乃是「雨」，這象徵喺對抗歷史中所傾注落嚟嘅晚雨。喺迦密山對抗之前，以利亞已經清楚宣告：除咗照佢嘅話，就必不降雨。通往耶洗別受審判之「時辰」嘅呢段時期，就係由首先賜畀眾教會之明確「聲音」所代表嘅時期。嗰個「聲音」喺2001年9月11日臨到，而喺嗰段時期，「雨」只係被「量度」；並且喺嗰段時期之中，有兩個彼此競爭嘅晚雨信息牽涉於哈巴谷嘅辯論。其一係為搭模斯哀哭嘅假信息，代表一個「平安穩妥的信息」；其二則係伊斯蘭第三樣禍嘅真信息。
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.
真正嘅「後雨」信息，係以第三樣禍患中伊斯蘭嘅角色為基礎。嗰個信息源自一個來源（就係 Future for America），而呢兩個信息一直彼此爭持主導地位，直到歷史證實咗真正信息嘅有效性，同時亦證實咗喺現今呢樣嘅時代宣講「平安穩妥」信息係何等愚妄。
“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.
「但以理同約翰嘅預言係要被明白嘅。佢哋彼此詮釋。佢哋將人人都應當明白嘅真理賜畀世界。呢啲預言要喺世上作見證。藉着佢哋喺呢末後日子之中嘅應驗，佢哋必會自行表明其義。」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.
以利亞喺以利亞三重應驗之中嘅第一次應驗，乃由第二位以利亞所印證；耶穌指明呢第二位以利亞就係施洗約翰。呢兩位見證人一同確立第三位以利亞。
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.
當他們離去的時候，耶穌就對眾人講論約翰，說：「你們從前出到曠野去，是要看甚麼呢？看一根被風吹動的蘆葦嗎？你們出去，究竟是要看甚麼呢？看一個穿細軟衣服的人嗎？看哪，穿細軟衣服的人是在王宮裏。你們出去，究竟是要看甚麼呢？看一位先知嗎？是的，我告訴你們，他比先知大多了。因為這人就是經上所記的：『看哪，我要差遣我的使者在你面前，他要在你前面預備你的道路。』我實在告訴你們，凡婦人所生的，沒有一個興起來大過施洗約翰；然而天國裏最小的，比他還大。從施洗約翰的日子到如今，天國是努力進入的，努力的人就得着了。因為眾先知和律法說預言，到約翰為止。你們若肯領受，這人就是那將要來的以利亞。有耳可聽的，就應當聽。」馬太福音 11:7–15。
We will continue this study in the next article.
我哋將會喺下一篇文章繼續呢項研讀。
“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.
「今日，懷着以利亞同施洗約翰嘅靈同能力，蒙上帝所委任嘅使者，正喚起一個注定要受審判之世界，去留意嗰啲將要喺恩典時期結束之際，同基督耶穌以萬王之王、萬主之主顯現有關嘅嚴肅大事。好快，每一個人都要按着佢在身體所行嘅事受審判。上帝審判嘅時辰已經到了，而祂喺地上教會嘅肢體，肩負着一項嚴肅嘅責任，就係要向嗰啲彷彿正站喺永遠沉淪邊緣嘅人發出警告。對於天下間每一個願意留心聽從嘅人，都必須清楚表明嗰啲喺呢場大爭戰中所關涉嘅原則；呢場爭戰現正激烈進行，而全人類嘅命運，正繫於呢啲原則之上。」
“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.
「在人類恩典時期呢啲最後嘅時刻，當每一個靈魂嘅命運好快就要永遠被定奪之際，天地嘅主期望祂嘅教會要奮起行動，前所未有。凡藉着認識寶貴真理而喺基督裏得自由嘅人，主耶穌都視佢哋為祂所揀選嘅子民，喺地上一切人民之上蒙受眷愛；而且祂正指望佢哋宣揚嗰位召佢哋出黑暗、入奇妙光明者嘅美德。嗰啲如此豐厚賜下嘅福分，係要傳遞畀別人嘅。救恩嘅佳音當傳到各國、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.
「喺古時先知嘅異象之中，榮耀之主被描繪為喺祂第二次降臨之前、黑暗同不信嘅日子裏，將特別嘅亮光賜予祂嘅教會。作為公義嘅日頭，祂必照臨祂嘅教會，『其翅膀有醫治之能。』瑪拉基書 4:2。並且，從每一個真正嘅門徒身上，都要散發出一種帶來生命、勇氣、助益同真實醫治嘅感化力。」
“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.
「基督嘅來臨，將會發生喺呢個世界歷史最黑暗嘅時期。挪亞同羅得嘅日子，描繪咗人子降臨之前世界嘅景況。聖經指向呢個時候，宣告撒但要用諸般權能，並『行各樣不義嘅詭詐』嚟作工。帖撒羅尼迦後書 2:9, 10。佢嘅作為，已藉住呢末後日子迅速加深嘅黑暗、繁多嘅錯謬、異端同迷惑，清楚顯明出嚟。撒但唔單止將世界擄去，佢嘅欺騙亦正滲透我哋主耶穌基督自稱屬佢嘅眾教會。呢場大背道將要發展成深如午夜嘅幽暗。對上帝嘅子民而言，嗰將會係試煉之夜、哭泣之夜、並為真理嘅緣故而受逼迫之夜。但係，喺嗰黑暗之夜中，上帝嘅光必要照耀出嚟。」《先知與君王》，716, 717。