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.
我希望同復臨歷史之內、關於羅馬呢個象徵嘅其他歷史論證一併提出嘅最後一場爭議，就係《約珥書》。嗰場爭議發生喺 2001 年 9 月 11 日之後；若唔考慮嗰段時期嘅處境，好幾個微妙嘅要點好可能就會被忽略。要將嗰啲處境置於適當嘅背景之中，就需要考慮米勒派嘅歷史。喺 1840 年 8 月 11 日，《啟示錄》第九章第十五節嘅時間預言應驗咗。
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.
那四位天使就被釋放；他們原是預備好了，要在某一時辰、某一日、某一月、某一年，殺死人類的三分之一。啟示錄 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.
呢節經文指出，「一時、一日、一月、一年」相等於三百九十一年零十五日。四位天使所預表的，乃係伊斯蘭教興起掌權，並開始向羅馬發動戰爭，起於1449年7月27日。呢個起點，係藉着另一個一百五十年時期預言嘅終點而確定。一百五十年嘅第一個時期預言，載於第一樣災禍嘅歷史之中，亦即《啟示錄》第九章第五號嘅內容。當呢個一百五十年嘅預言於1449年7月27日結束之時，我哋現正考察嘅呢個時期預言就開始；而喺三百九十一年零十五日之後，呢個預言於1840年8月11日終結。
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・米勒曾明白《啟示錄》第九章所說的權勢乃是指伊斯蘭教；而在1840年8月11日之前，一位米勒派信徒約西亞・利奇根據該預言提出一項預測，指出鄂圖曼的最高統治權將於1840年終止。就在1840年8月11日前十日，利奇進一步修訂並校正他的預測，不單指出該預言將應驗的年份，更明確指出其年、日、月。懷愛倫姊妹曾評述，當此事應驗之時，利奇的預測對米勒派宗教界所產生的影響。
“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.’
「到咗1840年，預言嘅另一個顯著應驗引起咗廣泛嘅關注。兩年前，宣講基督第二次降臨嘅主要傳道人之一約西亞·利奇，出版咗一篇對《啟示錄》第9章嘅闡釋，預告鄂圖曼帝國嘅覆亡。按照佢嘅推算，呢個勢力將會……喺1840年8月11日被推翻，屆時可以預期君士坦丁堡嘅鄂圖曼勢力將被打破。而我相信，事實將會證明確是如此。」
“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.
「正正在所指定嘅時候，土耳其藉住佢嘅使節，接受咗歐洲列強同盟嘅保護，因而將自己置於基督教列國嘅控制之下。呢件事完全應驗咗嗰個預言。當呢件事為人所知之後，眾多人都確信米勒同佢嘅同工所採納嘅預言解釋原則係正確嘅，而復臨運動亦因此得到奇妙嘅推動力。好多有學識、有地位嘅人都同米勒聯合，不單傳講，亦出版佢嘅觀點；由1840年至1844年，呢項工作迅速擴展。」《善惡之爭》，334、335。
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.
多年以嚟，佢對呢件事件嘅認可，一再畀老底嘉嘅基督復臨安息日會信徒用各種方式攻擊。正如「七次」同埋「常獻的燔祭」一樣，攻擊呢個真理，就係拒絕嗰兩塊神聖石版所代表嘅根基，同時亦係拒絕預言之靈嘅權威。撒但之所以一直致力摧毀人對呢段歷史嘅信心，原因係多方面嘅。
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.
利奇嘅預言運用咗「米勒所採納嘅先知性解經原則」。米勒獲賜亮光，得以明白先知性時間呢一要素；凡係懷疑米勒嘅信息係建立喺先知性時間之上嘅人，只需查閱1843年同1850年嘅先驅圖表，便足以證實此事屬實。喺1840年8月11日之前，凡反對米勒關於基督再來之預言嘅人，都會辯稱，先知性時間唔可以用嚟明白基督幾時再來。佢哋往往引用聖經中關於無人知道那日子、那時辰嘅話，嚟抗拒佢嘅信息同工作。
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.
但那日子、那時辰，沒有人知道，連天上的使者也不知道，惟獨我父知道。挪亞的日子怎樣，人子降臨也要怎樣。因為洪水以前的日子，人照常吃喝嫁娶，直到挪亞進方舟的那日；不知不覺洪水來了，把他們全都沖去；人子降臨也要這樣。那時，兩個人在田裏，取去一個，撇下一個。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.
雖然有呢段經文，米勒派仍然搵到太多聖經根據去支持佢哋嘅預測，並且繼續行事，乃係根據一項後來由懷師母所指出嘅原則。
“‘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.
「『嗰日子、嗰時辰，冇人知道』，乃係拒絕復臨信仰之人最常提出嘅論據。經文話：『但那日子、那時辰，沒有人知道，連天上的使者也不知道，子也不知道，惟獨父知道。』馬太福音 24:36。嗰啲等候主嘅人，曾對呢段經文提出清楚而一致嘅解釋，而佢哋對手對此經文嘅錯誤運用，亦被清楚指出。呢番說話，係基督最後一次離開聖殿之後，喺橄欖山上同門徒嗰次難忘嘅談話中講嘅。門徒曾問祂：『你降臨和世界的末了，有甚麼預兆呢？』耶穌就畀咗佢哋各樣預兆，並且話：『這樣，你們看見這一切的事，也該知道人子近了，正在門口了。』第 3、33 節。救主一句說話，唔可以被用嚟推翻另一句說話。雖然冇人知道祂降臨嘅日子同時辰，但我哋受咗教導，亦被要求知道祂幾時臨近。我哋進一步被教導，若忽視祂嘅警告，拒絕或者怠忽去知道祂嘅復臨何時臨近，對我哋而言，將會同挪亞日子嗰啲人唔知道洪水幾時嚟到一樣，帶來致命嘅後果。而喺同一章裏面，嗰個將忠心僕人同唔忠心僕人作對比，並宣告那在心裏說：『我的主人必來得遲』之人所受結局嘅比喻，表明基督將會以乜嘢眼光看待同報答嗰啲被祂發現正在警醒、並教導祂將要降臨嘅人，以及嗰啲否認此事嘅人。祂話：『所以，你們要警醒。』又話：『主人來到，看見他這樣行，那僕人就有福了。』第 42、46 節。『所以，若不警醒，我必臨到你那裏，如同賊一樣；我幾時臨到，你也決不能知道。』啟示錄 3:3。」《善惡之爭》，370 頁。
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.
當利奇的預言應驗之時，那些「有學問、有地位的人，不論在傳講上，還是在刊行米勒見解上，都與他聯合；自1840年至1844年，這項工作迅速擴展。」當米勒關於預言詮釋的原則被證實為有效的原則時，米勒的信息便得着能力。因着那時間預言的應驗，不但米勒的原則得了證實，並且當時有許多人加入了米勒派運動；同樣具有先知性意義的是，所得到證實的，乃是米勒諸原則之中首要的一條。此外，這種證實乃是藉着應用三樣災禍中的第二樣災禍之預言而成就的；而這三樣災禍，也就是第五、第六和第七號筒。
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.
米勒信息所得嘅能力，成為米勒派改革運動其中一個最重要嘅路標。呢一點早已由耶穌嘅受浸所預表。佢標誌住對前約之民（即新教徒）最後嘅試驗過程已經開始。呢件事亦成為撒但攻擊整個米勒派運動同信息嘅焦點。
“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.
「撒但凡能在人心裏挑起任何疑問，以致對上帝子民過去行程之偉大歷史產生懷疑的，都足以討他那撒但王者的歡喜，並且乃是對上帝的冒犯。主快要帶着能力同大榮耀臨到我哋呢個世界的信息，乃是真理；而喺1840年，已有許多聲音起來宣揚呢個信息。」《Manuscript Releases》，第9卷，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.
喺2001年9月11日，第三個禍患進入咗預言歷史。呢件事件證實咗由1989年開始之第三位天使運動所採納嘅預言解釋之首要原則。向嗰場改革運動之信息使者首先開啟嘅第一個真理，係喺1989年被開啟；而嗰個真理並唔係《但以理書》第十一章最後六節。嗰個真理乃係：一切改革運動彼此平行，並且必須逐行逐句地一同整合起嚟，為要辨認出十四萬四千人之運動——即第三位天使之運動——嘅特徵。我曾經作出嘅第一次公開講述，係喺1994年，或者可能係1995年，一次營會聚集當中。嗰次講述唔係關於《但以理書》第十一章最後六節，而係關於各條彼此平行嘅改革路線。
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.
當關於第三樣災禍之伊斯蘭教的預言於2001年9月11日應驗之時，這與1840年8月11日互相平行。於1840年，關於第一樣及第二樣災禍的一個預言證實了米勒派的信息；而於2001年9月11日，關於第三樣災禍的一個預言證實了「Future for America」的信息。對這一事實的認識，使許多人進入這場運動；此前，這場運動基本上主要只是一個人的工作。其後，這場運動的信息與那位使者便受到攻擊，正如1840年的歷史在其後數十年間成為撒但攻擊的焦點一樣。
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.
凡加入「Future for America」運動的人，都接納了由該段歷史之使者所彙整的先知預言詮釋規則。其中一條規則，也許是那些規則當中最重要的一條，過去如此，現今亦然，就是預言之三重應用。那位使者已明白，某些先知性的真理乃藉着三個特定的應驗而被說明。既相信米勒派的歷史會在十四萬四千人的歷史中重演，便看出1840年8月11日乃預表2001年9月11日，而其他神聖的改革線也同樣具備這一個完全相同的路標。
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.
猶大支派中的獅子隨後將第三位天使路線中每一條神聖改革線之重複的憑據揭示出來。人們看見，正如米勒派的歷史絲毫不差地應驗了十個童女的比喻，照樣，「Future for America」的歷史也是如此。
“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.
「我時常被引述到十個童女的比喻，其中五個是聰明的，五個是愚拙的。這個比喻已經並且將會一字不差地應驗，因為它特別適用於這個時候；而且，正如第三位天使的信息一樣，它已經應驗，並且將繼續成為現代真理，直到時代的終結。」《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.
《啟示錄》第十章嘅七雷已被確認，乃係為咗指出：米勒派由1840年8月11日至1844年10月22日嘅經歷，以及由2001年9月11日至即將來臨之星期日法令嘅歷史。
“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. . . .
「賜予約翰、並藉七雷所表達嘅特別亮光，乃係對將會喺第一位同第二位天使嘅信息之下發生之事件嘅描繪……」
“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.
「呢七雷發聲之後，所臨到約翰嘅禁令，正如關於小書卷而臨到但以理嘅一樣：『七雷所說嘅，你要封上。』呢啲係關乎將來之事，並且會按其次序被揭示。」《基督復臨安息日會聖經註釋》，第7卷，971頁。
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.
大家都認識到，懷姊妹曾直接指出，第三位天使嘅運動乃係同第一位同第二位天使嘅運動並行。
“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.
「上帝已將《啟示錄》第十四章嘅信息安置喺預言嘅脈絡之中，而佢哋嘅工作，直到呢個世界歷史終結之時，都唔應止息。第一位同第二位天使嘅信息，喺現今仍然係真理，並且要與其後隨之而來嘅呢一道信息並行。第三位天使用大聲宣告佢嘅警告。約翰話：『此後，我看見另有一位天使從天降下，掌有大權柄，地就因佢嘅榮耀發光。』喺呢種光照之中，三道信息全部嘅亮光都結合埋一齊。」《1888年文獻》，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.
第一位同第二位天使嘅運動，與第三位天使嘅運動係平行並進嘅。賦予第一位同第二位天使之運動能力嘅預言，乃係藉着第一樣同第二樣災禍之時間預言嘅應驗而得着能力；而賦予第三位天使之運動能力嘅，乃係藉着第三樣災禍之預言嘅應驗而得着能力。
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.”
正如喺1840年8月11日，當《Future for America》嘅信息得到證實之時，「群眾都確信《Future for America》所採用之預言解釋原則乃係正確」，而且「復臨運動因此得着奇妙嘅推動力。」「有學問、有地位嘅人」同《Future for America》聯合，「無論喺傳講方面，抑或喺出版方面」，一同宣揚《Future for America》嘅預言信息。《Future for America》所採用、並清楚證實2001年9月11日乃係預言應驗之具體規則，乃係「預言嘅三重應用」。
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.
當我哋接納兩幅聖圖所表明、並且與嗰啲傳講呢信息之人所留下嘅書面見證相一致之伊斯蘭對第一樣災禍同第二樣災禍嘅基礎觀點時，我哋就會辨認出與第一樣災禍同第二樣災禍相關聯之特定預言特徵。聖經一再以各種方式教導，真理乃係憑兩個見證而得以確立。第一樣災禍嘅預言特徵，連同第二樣災禍嘅預言特徵，就確立咗第三樣災禍嘅預言特徵。伊斯蘭三重嘅應驗，對於指出第三樣災禍於2001年9月11日來臨，係如此具體明確，以致人唔可能睇唔見；然而，大多數人卻選擇向住呢啲證據閉上雙眼。
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.
預言嘅三重應用，確立咗第三樣災禍係喺 2001 年 9 月 11 日臨到。當時亦看出，嗰條規則係直接同第二位天使嘅信息相聯；而無論喺米勒派嘅時代，抑或喺十四萬四千人嘅時代，呢段時期都係聖靈傾注落嚟嘅時候。呢兩段歷史都係十個童女比喻嘅應驗；而喺呢個比喻入面，半夜呼聲嘅信息正係智慧同愚拙之間嘅分別顯明出嚟之處，亦都係第二位天使信息得着能力之處。
“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!’
「喺第二位天使信息臨近結束之際，我看見有一道大光從天上照耀喺神嘅子民身上。呢光嘅光線明亮得好似太陽一樣。我又聽見天使嘅聲音呼喊話：『看哪，新郎來了；你哋出嚟迎接祂！』」
“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.
「呢就係半夜嘅呼喊，呢呼喊原是要畀第二位天使嘅信息得着能力。天使從天上奉差遣，去喚醒嗰啲灰心喪志嘅聖徒，並預備佢哋去承擔擺在佢哋前面嘅大工。最有才幹嘅人並唔係最先領受呢信息嘅。天使奉差遣到嗰啲謙卑、忠誠嘅人嗰度，催迫佢哋發出呼喊：『看哪，新郎來了；你們出來迎接祂！』」《早期著作》，238頁。
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.
喺第一位同第二位天使嘅歷史之中，聖靈嘅澆灌，係藉着午夜呼聲加入第二位天使嘅信息而成就嘅。呢一點喺第三位天使嘅歷史之中亦都重複出現。
“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.
「天使奉差遣去協助那位從天而來的大力天使；我又聽見有聲音，彷彿四處響起：『我的民哪，你們要從她出來，免得與她一同有分於她的罪，也免得受她所受的災殃；因她的罪惡滔天，直達於天，上帝已經想起她的不義。』這信息似乎是第三位天使信息的補充，並且與之聯合，正如一八四四年的半夜呼聲與第二位天使的信息聯合一樣。上帝的榮光停留在那些忍耐等候的聖徒身上；他們毫無畏懼地發出最後嚴肅的警告，宣告巴比倫的傾倒，並呼籲上帝的子民從她裡面出來；好叫他們得以逃避她那可怕的厄運。」《屬靈的恩賜》卷一，第195頁。
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.
就預言嘅三重應用而言，第二位天使嘅信息乃係預言嘅三重應用，因為此信息喺任何一段歷史中都係宣告巴比倫兩次傾倒。
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.
又有第二位天使隨後而來，說：「巴比倫傾倒了！傾倒了！那大城傾倒了！因為她使萬國都喝她淫亂之怒的酒。」啟示錄 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.
《啟示錄》第十章嗰位大力嘅天使，喺1840年8月11日隨着第一個同第二個禍應驗之預言而降下；而藉此，佢預表咗《啟示錄》第十八章嗰位大力嘅天使於2001年9月11日降下。嗰位以自己榮耀照亮全地嘅天使，隨後就發出宣告。
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.
佢大聲呼喊，話：「大巴比倫傾倒了！傾倒了！成了鬼魔嘅住處，同各樣污穢之靈嘅巢穴，並各樣污穢可憎之雀鳥嘅籠。」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嘅信息，同埋第十八章大力天使嘅信息，都係指出巴比倫已經兩次傾倒，而呢個信息所指明嘅，乃係末後日子嘅巴比倫。佢所指明嘅係末後日子嘅巴比倫，因為巴比倫先前兩次嘅傾倒——一次喺寧錄嘅時代，一次喺尼布甲尼撒直到伯沙撒嘅時代——確立咗《啟示錄》第十七章嗰個淫婦傾倒嘅預言特徵；佢額上寫住：「大巴比倫。」要辨明末後日子嗰次巴比倫嘅傾倒，就必須有巴比倫先前兩次傾倒呢兩個見證，因為末後日子嘅信息係：「巴比倫傾倒了，傾倒了。」當大力天使降臨，而紐約市嘅高樓大廈因着上帝輕輕一觸而倒下嘅時候，藉着祂嘅宣告，祂表明咗預言三重應用嘅法則。嗰確立咗二〇〇一年九月十一日為上帝預言之話語應驗嘅預言三重應用，就係三個災禍嘅三重應用。
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.
喺嗰次應驗之時，許多人加入咗 Future for America 呢個運動，並且深信 Future for America 所採用嘅先知預言解釋原則。1840年8月11日重演咗；而喺呢次重演當中，所印證嘅並唔係米勒嘅首要規則——即係喺聖經預言之中，一日代表一年——因為 Future for America 嘅首要規則，乃係米勒派第一位同第二位天使信息嘅歷史，喺第三位天使運動嘅歷史中重複出現。
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.
看來不言而喻：若然一八四〇年成為牠那撒但至尊——正如懷愛倫姊妹對撒但的稱呼——一次特定攻擊的年份，那麼，二〇〇一年九月十一日的歷史，同樣也必受類似的攻擊所針對。因此，我們便見到種種陰謀論，指認全球主義者、或耶穌會、或中央情報局、或布殊家族，或這些勢力的某種組合，在其中所扮演的角色。那些理論，雖然包含若干真實成分，卻是為要駁斥這樣一個觀念：那使紐約市偉大建築倒下的，乃是出於上帝的一擊，從而標誌着第三樣災禍進入十四萬四千人之運動的歷史當中。
“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.
「如今竟傳出話來，說我曾宣稱紐約必要被海嘯沖毀嗎？這話我從來沒有說過。我所說的乃是：當我看見那裡一座又一座高樓大廈層層興建起來之時，我說：『當主起來大大震動全地的時候，將會出現何等可怕的景象！那時，啟示錄 18:1–3 的話便要應驗。』啟示錄第十八章全章，乃是對將要臨到地上的事之警告。然而，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，那裡的大建築物必因上帝能力的翻轉與傾覆而被推倒。從所賜給我的亮光，我知道毀滅已在世界之中。主的一句話，祂大能的一次觸摸，這些龐大的建築物便要倒下。將要發生的景象，其可怖之程度，是我們所無法想像的。」《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.
各種陰謀論，不論全無真實成分，抑或只含部分真相，皆削弱咗呢一個真理：就係上帝以祂護理嘅作為，促成咗嗰一日所發生嘅事件。嗰啲形形色色嘅陰謀論，乃係撒但由運動外部向真理所發動嘅攻擊；但佢亦都喺運動內部作工，意圖破壞真理。其中一種內部攻擊，乃係建基於拒絕承認羅馬係《約珥書》之主題對象。
We will consider that controversy in the next article.
我哋將會喺下一篇文章探討嗰場爭議。
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.
耶和華的話臨到毘土珥的兒子約珥。老年人哪，你們要聽；這地一切的居民哪，都要側耳而聽。這事在你們的日子，或在你們列祖的日子，曾有過麼？你們要將這事傳與你們的兒女；你們的兒女要傳與他們的兒女；他們的兒女又傳與後代。剪蟲剩下的，蝗蟲來吃了；蝗蟲剩下的，蝻子來吃了；蝻子剩下的，螞蚱來吃了。酒醉的人哪，要清醒哭泣；一切好酒的人哪，都要為新酒哀號，因為從你們口中斷絕了。因為有一國上來侵犯我的地，又強盛，又無數；牠的牙齒如獅子的牙齒，牠有大獅子的臼齒。約珥書 1:1–6。