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.
当主在2001年9月11日带领祂末时的子民回到耶利米所说的“古道”时，祂已经指明了预言三重应用的原则。
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.
耶和华如此说：你们当站在路上察看，访问古道，哪是善道，便行在其间；这样，你们心里必得安息。他们却说：我们不行在其间。我设立守望的人照管你们，说：要听角声。他们却说：我们不听。耶利米书 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.
当主使祂的子民回到古道时，他们就必得安息（晚雨），守望的人也随之领受了号角的信息。众先知最完全地指出了末后日子的终结，所以末后日子的号角信息就是最后一支号角，也就是第七号角，即第三样祸灾。
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.
当祂末世的子民开始行走在古道上时，人们认识到，第一样灾祸的特征指向一位具体的象征性历史领袖（穆罕默德）；同样，第二样灾祸也是如此（奥斯曼）。人们发现，前四支号筒中的每一支也都有特定的象征性领袖与之对应，于是进一步认识到，奥萨马·本·拉登是第三样灾祸的象征性领袖。
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.
穆罕默德与阿拉伯联系在一起，奥斯曼是土耳其奥斯曼帝国的象征，而奥萨马·本·拉登则代表全球性的伊斯兰恐怖主义，尽管他与穆罕默德一样，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.
人们还认识到，第一个祸患打击了罗马的军队，而第二个祸患则杀死了罗马的军队。随后，2001年9月11日被认定为第三个祸患的伊斯兰打击罗马军队（美国）的时间点；但在星期日法令之时，它将杀死罗马的军队，因为美国作为圣经预言中的第六个王国将走向终结，并把其国家主权交给龙、兽和假先知的三重联盟。
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.
人们认识到，美国就是那只长有两只权柄之角的地兽。地兽的一个主要预言性特征是它从羊羔变成龙。在预言中，角象征力量；地兽的力量是共和主义和新教，被表征为地兽的两角。但如今到了末后的日子，地兽的两大力量已转变为军事与经济实力。2001年9月11日，属于第三祸的伊斯兰发动袭击，打击了地兽的象征——五角大楼（其军事力量的象征）以及纽约市的双子塔（其经济实力的象征）。
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.
当人们也认识到，第一祸灾的起始历史和第二祸灾的结束历史都呈现了关于十四万四千人受印的例证时，人们认识到，在第三祸灾到来、纽约的高楼大厦被摧毁之际，十四万四千人受印的过程被认定为已经开始。
“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.
“如今竟有这样的传言，说我曾宣称纽约要被海啸席卷而去吗？这话我从未说过。我曾说过，当我看到那里一座座高楼层层耸起时，我便说：‘当主起来大大震动这地的时候，将要出现何等可怕的景象啊！那时，启示录18:1–3的话就必应验。’启示录第十八章全章，乃是对那将要临到地上的事的警告。但关于将要临到纽约的事，我并没有特别的亮光；我只知道，总有一天，那里的高大建筑必因上帝能力的转动与倾覆而被拆毁。根据所赐给我的亮光，我知道毁灭已在世上。主的一句话，祂大能的一触，这些巨大的建筑物便要倒塌。将有一些景象发生，其可怕程度是我们所无法想象的。”《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.
“‘世上的毁灭’是伊斯兰教的特征，因为在《启示录》第九章第十一节中，其特征被描绘为亚玻伦和亚巴顿。”
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).
他们有一位王在他们之上，就是无底坑的使者；按希伯来语，他的名字叫亚巴顿；按希腊语，他的名字叫亚玻伦。启示录 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.
统治伊斯兰的那位君王的名字（或品格），在希伯来语和希腊语中由这两个名字所代表的意义是“死亡”和“毁灭”；而这一切在2001年9月11日到来，那天纽约的宏伟大厦倒塌。那时，《启示录》第十八章第一至第三节开始应验。
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.
人们认识到，《创世记》中首次提到伊斯兰教“野人”时，所用的是表示“阿拉伯野驴”的希伯来词，但在该节经文中却被翻译为“野人”。伊斯兰教的象征是马科动物，在《启示录》第九章中，它也被表现为战马。在《哈巴谷书》那上帝的子民曾被告知“不可更改”的神圣图表上，伊斯兰教也被战马所代表。
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.
耶和华的使者对她说：“看哪，你如今怀孕要生一个儿子，可以给他起名叫以实玛利；因为耶和华已经听见了你的苦情。他为人必像野驴；他的手要攻打众人，众人的手也要攻打他；他必住在众弟兄的对面。” 创世记 16:11, 12.
The first mention of the birth of Ishmael was associated with a “restraint,” which became a primary symbol associated with Islam.
首次提到以实玛利出生时，曾与一种“约束”联系在一起，而这成为与伊斯兰教相关的一个主要象征。
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.
那时，亚伯兰的妻子撒莱没有为他生儿女；她有一个使女，是埃及人，名叫夏甲。撒莱对亚伯兰说：“看哪，如今耶和华使我不能生育；求你与我的使女同房，也许我可以因她得孩子。”亚伯兰听从了撒莱的话。创世记 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.
就在首次提及伊斯兰的那一处——以以实玛利的出生为代表——顺服便被强调。“顺服”这一观念是伊斯兰教的根本。"Islam"一词源自两个阿拉伯词："salaam"，意为"和平"，以及"aslama"，意为"顺服"或"臣服"。伊斯兰教教导信徒在生命的一切层面将自己的意志顺服于安拉（真主）的旨意。当撒拉意识到自己鼓励亚伯拉罕接受夏甲并生下以实玛利是一个错误决定时，她得到亚伯拉罕的许可，得以严厉对待夏甲，致使夏甲逃离了亚伯拉罕的家。在那里，她收到了来自天使的信息。
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.
亚伯兰对撒莱说：“看哪，你的使女在你手里；你可以随意待她。”撒莱苦待她，她就从她面前逃走了。耶和华的使者在旷野里一处水泉旁遇见她，就是在往书珥的路上的那水泉旁。使者说：“撒莱的使女夏甲，你从哪里来？要往哪里去？”她说：“我从我的主母撒莱面前逃出来。”耶和华的使者对她说：“你回到你主母那里，服在她手下。”耶和华的使者又对她说：“我必使你的后裔极其繁多，以致不可胜数。”耶和华的使者又对她说：“看哪，你已经怀孕，将要生一个儿子，你要给他起名叫以实玛利，因为耶和华听见了你的苦情。他为人必像野驴；他的手要攻打人，人的手也要攻打他；他必住在众弟兄面前。”创世记 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.
伊斯兰的约束、代表伊斯兰教宗教性格的“顺服”，以及伊斯兰的角色，都体现在以实玛利的首次提及之中，并代表了启示录中三个祸灾所呈现的伊斯兰的预言性DNA。一旦主把祂的百姓带回到耶利米所说的“古道”，他们也认识到，启示录第七章中由四位天使所拦阻的“四风”，特指伊斯兰的四风。
“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.
天使正握住四风；四风被描绘为一匹愤怒的马，企图挣脱束缚，横扫全地，所到之处带来毁灭与死亡。手稿发布，第20卷，第217页。
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.
伊斯兰的“愤怒之马”，也就是在给十四万四千人盖上印记之事完成之时被“约束”的“四风”，在他们的“路径”上带来“死亡与毁灭”（Abaddon 和 Apollyon）。 正如加在 Hagar 身上的约束把那预言性的属性置入了伊斯兰的象征之中，四风与愤怒之马都被约束；因此可以认识到，“第一样祸患”的开端标明了对伊斯兰的一种约束，而这种约束由 Abubakar 的历史性命令所代表。
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.
并且吩咐他们，不可伤害地上的草、任何青绿之物或任何树木；惟独可以伤害那些额上没有神印记的人。启示录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.
逐行逐句地比较时，第二样祸哉的起始——在对三样祸哉作三重应用时被置于第一样祸哉的起始之上——表明四位天使被释放；而在经文中，他们象征着伊斯兰第二次大圣战的发动。
Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates. Revelation 9:14.
对那拿着号角的第六位天使说，释放那被捆绑在幼发拉底大河的四位天使。启示录 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，人们就明白，在第三个祸灾开始之初，伊斯兰教将会既被释放又被约束，这正是怀特姊妹的见证。
“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.
那时，当救恩的工作将近结束之际，患难要临到地上，列国发怒，但仍受抑制，不致阻止第三位天使的工作。那时，“晚雨”，也就是从主面前来的复兴，将要降临，赐能力，使第三位天使的呼声更为洪亮，并预备圣徒在末后的七大灾祸倾倒之时站立得住。《早期著作》，第85页。
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.”
当对伊斯兰的历史记录进行研究时，人们发现，第一样祸灾时期阿拉伯伊斯兰世界的战争与成就，在伊斯兰教中被称为“第一次大圣战”；而四位天使被释放之时开始的奥斯曼帝国的战争，在伊斯兰教中被称为“第二次大圣战”。按照“三重应用”的说法，伊斯兰教认为第三次也是最后一次大圣战始于2001年9月11日。正如威廉·米勒曾写道：“历史与预言彼此相符。”
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.
将第一和第二祸灾开端的预言线彼此叠加所呈示的、关于“释放并同时约束”的“经上加经、律上加律”的应用，已被预言之灵完全证实；而在2001年9月11日伊斯兰教发动袭击之后，乔治·W·布什总统随即发起反恐战争，从而在全球范围内对伊斯兰教施加了约束。伊斯兰教的“愤怒的马”被同时释放并加以约束，已得到《圣经》、预言之灵以及历史的证实。
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.
那些“跟随羔羊”回到米勒派古道的人，会获得“安息”，即“晚雨”；怀特姐妹指出，它开始于列国发怒却仍被遏制之时，正如在2001年9月11日那样。
“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.
那时，当救恩的工作将近结束之际，患难要临到地上，列国发怒，但仍受抑制，不致阻止第三位天使的工作。那时，“晚雨”，也就是从主面前来的复兴，将要降临，赐能力，使第三位天使的呼声更为洪亮，并预备圣徒在末后的七大灾祸倾倒之时站立得住。《早期著作》，第85页。
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.
那些“跟随羔羊”回到米勒派古道的人，得着“安息”，也就是“晚雨”；怀特姐妹指出，这“晚雨”始于2001年9月11日，当《启示录》第十八章中的那位大能天使降临之时。
“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.
“晚雨要降在上帝的子民身上。一位大有能力的天使要从天降下，全地都要因他的荣耀发光。”《评论与通讯》，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.
当纽约的建筑物被推倒之时，那位大力的天使降下，十四万四千人的封印开始了，晚雨也开始洒下。那些被带回耶利米所说“古道”的人，找到了那“安息”，这就是晚雨；他们随即认识到，以赛亚所说的“安息与舒畅”同样也是晚雨，同时它也标明了那场在2001年9月11日临到神子民的考验，尤其临到那些“辖管耶路撒冷”的“亵慢的人”。他们明白这场考验是双重的，因为它一方面代表第三样祸灾中伊斯兰的信息，同样重要的是，它代表了确立晚雨信息的圣经方法论。
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.
他对他们说：这是安息之处，你们可以使疲乏的人得安息；这是歇息之所；他们却不肯听。于是耶和华的话对他们就成了：诫命加上诫命，诫命加上诫命；句上加句，句上加句；这里一点，那里一点；好叫他们前行时仰面跌倒，破碎，陷在网罗里，并被擒拿。所以，你们这些在耶路撒冷治理这百姓的讥诮人啊，要听耶和华的话。以赛亚书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.
行走在古道上，使上帝末后的子民看见：那“阐明复临信徒经历”的十童女比喻，将在十四万四千人受印时期“一字不差地”重演。那段这比喻首次应验的历史见证指出，哈巴谷书第二章与该比喻直接相连，并且是其中的一部分。因此，哈巴谷书第二章的“辩论”代表了那“安息与安慰”的考验，而亵慢的人却不肯听从。随着忠心的圣经学生继续查考古道，他们认识到，不仅十童女的比喻与哈巴谷书第二章是同一预言，以西结书第十二章也是同一预言。
“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.
以西结的预言中有一部分也为信徒带来了力量和安慰：“耶和华的话临到我，说：人子啊，在以色列地你们所用的那句谚语是什么？你们说：‘日子拖长了，所有的异象都落空了。’所以你要对他们说：主耶和华如此说：……日子临近了，各样异象的应验也临近了……我要说话，我所说的话必成就，不再拖延。” “以色列家的人说：他所见的异象是许多日以后的事，他所预言的是遥远将来的时候。因此，你要对他们说：主耶和华如此说：我的任何话语都不再拖延，我所说的话必然成就。”以西结书12:21-25、27、28。《大争议》，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.
由1840年至1844年的复临运动所代表的十四万四千人受印的时期，代表着末后日子里“每一异象的应验”“必然成就”的那段时间。将第一祸灾的预言历史与第二祸灾的预言历史相叠加，便指认出第三祸灾的预言历史，而第三祸灾的预言历史正是十四万四千人受印的预言历史。它也是1840年至1844年的历史。它也是那位为“约的使者”预备道路的使者完成其工的历史。它还是地上兽的两角从第六过渡到那“属七者”的“第八”的历史。它也是启示录第十一章里两位先知在街上被杀的那段历史。
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.”
不过，同样重要的是这样的事实：由于神的话语从不落空，并且依据这样一个原则——所有先知谈论末后的日子多于任何其他时期——所以在2001年9月11日，“预言的日子近在眼前”，神所说的“那些话”“必将应验”，并且“将不再延迟”。
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年的叛逆使老底嘉的复临运动注定要在旷野漂流，直到他们全都死去。主在2001年9月11日重返那段历史，正如祂在加低斯对古代以色列所做的一样。
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.
第一次到加低斯时，发生了十个探子的叛变，并带来了在旷野漂流的时期。四十年末了，他们回到加低斯；在那里，摩西第二次击打磐石，因此不得进入应许之地，但他们却与约书亚一同进入。2001年9月11日标志着最后一代，神将不再迟延祂的话。
We will address this fact in the next article.
我们将在下一篇文章中讨论这一事实。
“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.
以色列人在旷野生活的历史被记录下来，是为着直到末时上帝的以色列民的益处。上帝在旷野对这些漂流者的作为，无论是在他们往来行军之际，在他们暴露于饥饿、口渴和困乏之时，还是在他为解救他们而彰显其大能的奇事上，都是一个神圣的比喻，充满着对他历代子民的警戒与教训。希伯来人多变的经历，是一所为他们进入迦南应许家园而设的预备学校。上帝愿他的子民在这末后的日子，以谦卑的心、受教的灵，回顾古代以色列所经过的烈火般的试炼，使他们在预备天上的迦南时得着教训。
“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.
那块照着上帝的吩咐被击打而涌出活水的磐石，是基督的象征；他被击打、被压伤，为要藉着他的血为将要灭亡的人预备一处救恩的泉源。正如那磐石只被击打一次，基督也要“一次被献，为担当多人的罪”。但当摩西在加低斯鲁莽地击打磐石时，那美好的基督象征就被损坏了。我们的救主并非要再被献上第二次。既然那伟大的献祭只献一次，凡寻求他恩典祝福的人，只需奉耶稣的名祈求——在悔改的祷告中倾诉心中的渴望。这样的祷告会把耶稣的伤痕带到万军之耶和华面前，于是赐生命的宝血就会再次涌流，这正如为干渴的以色列所涌出的活水所象征的。
“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.
惟有凭着对神活泼的信心，并谦卑顺服他的命令，人才能盼望蒙神的悦纳。在加低斯那次大能神迹的时候，摩西因百姓不断的埋怨和悖逆而疲惫不堪，一时不再仰望那位全能的帮助者；他没有听从那命令：“你们对着磐石说话，磐石就必出水”；失去神的力量，他便以一时的激愤和人的软弱，给自己的记录留下了污点。那位本应也本可以一直纯洁、坚定、无私地站立到他工作结束的人，终究跌倒了。当神本可以被尊崇、他的名得以荣耀之时，神却在以色列会众面前受了羞辱。
“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.
当即对摩西所宣布的判决极其苛刻且令人蒙羞——他必须与悖逆的以色列民一同在过约旦河之前死去。然而，人岂能断言，主竟因那一次过犯就苛待了他的仆人吗？上帝尊荣了摩西，胜过当时在世的任何其他人。他一次又一次为他伸张公义；他垂听他的祷告，并与他面对面说话，如同人与朋友交谈一般。摩西所蒙受的光照与知识越多，他的罪责也就越重。 《时代的征兆》，1880年10月7日。