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.
在第九章，加百列来到但以理那里，要赐给他关于第八章所呈现的两个异象的智慧和明白。
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.
他使我明白，与我谈话，并说：“但以理啊，我现在出来，要使你有智慧和明白。在你恳求之初，命令就发出，我便来告诉你，因为你是大蒙眷爱的人。因此你要明白这事，思想这异象。”但以理书 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.
为了使但以理得到他所需要的“明白”，加百列告诉他要明白“事”和“异象”。“事”是关于圣所与军旅遭践踏的异象，而“异象”则是关于1844年10月22日显现的异象。怀姐妹也在告诉我们但以理正寻求明白七十年被掳与两千三百年之间关系时，强调了这两个异象。七十年就是加百列所指认的“事”，而“异象”则是两千三百年。当加百列提供对两千三百年的解释时，但以理代表末时的“智慧人”。在加百列的解释中，“智慧人”认识“事”和“异象”，而恶人却不明白。米勒派明白了“事”和“异象”，但只是在有限的程度上。
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.
这四百九十年的考验期，是以对《利未记》二十五章和二十六章所呈现的“七倍”之约长达四百九十年的悖逆为基础的一个时期。七十年的被掳，是那地不得享其安息的年数之总和。
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.
基督与许多人坚立约的那一周，是他盟约之争的一个写照，这一争端由两个各为一千二百六十天的时期所代表。那一预言性的一周被十字架分开，而十字架预表上帝的印记。
“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.
“永生上帝加在祂子民额上的印记是什么？那是一个天使能读、人眼却不能识别的记号；因为施行毁灭的天使必须看见这救赎的标记。明智的心灵已经在主所收纳的儿女身上看见了各各他十字架的记号。违犯上帝律法的罪已被除去。他们穿上了婚宴的礼服，并且对上帝一切的命令顺从而忠心。”《文稿发布》，第21卷，第52页。
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.
那一周预表了两个各为一千二百六十年的时期，以538年的星期日法令（兽的印记）为分界；在这两个时期中，先是异教，继而是教皇制度，践踏了圣所与军队。为期一千二百六十天，基督亲自作了祂的见证；随后又有一千二百六十天，基督借着祂的门徒作了同样的见证。为期一千二百六十年，撒但借着异教作了他的见证；随后又有一千二百六十年，撒但借着教皇制度作了他的见证。
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.
由于古代以色列人的不顺服而成了上帝“争论”的那项盟约，就是利未记第二十五章的盟约，它规定了土地的安息，以及每逢第四十九年要庆祝的禧年。
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.
耶和华在西奈山对摩西说： 你要对以色列人说：当你们进入我赐给你们的地，那地要向耶和华守安息年。六年之内，你们要耕种你们的田地；六年之内，你们要修剪你们的葡萄园，并收聚其中的出产；但第七年是那地完全安息之年，是归耶和华的安息；你们不可耕种田地，也不可修剪葡萄园。你们收割后自然长出来的，不可收割；你们未修剪的葡萄树所结的葡萄，不可采摘；因为这是那地安息的一年。这地安息所生的物可以作你们的食物：给你们自己、你们的男仆、女仆、雇工，以及与你们同居的寄居者，也给你们的牲畜，并你们地上的野兽；那地所出的，都可以作食物。 你们要为自己计算七个安息年，就是七次七年；七个安息年的日子，共为四十九年。第七月初十日，就是赎罪日，你们要使禧年之角吹响；在赎罪日，你们要使角声传遍你们全地。你们要把第五十年分别为圣，在全地向其所有的居民宣告自由；这年要作为你们的禧年。你们各人要归回自己的产业，你们各人要归回自己的家族。这第五十年要作为你们的禧年；不可撒种，也不可收割其中自生的，亦不可采摘其中未修剪葡萄树所结的葡萄。因为这是禧年；对你们是圣的。你们要从田间吃那年所生的出产。在这禧年里，你们各人都要归回自己的产业。 利未记 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.
二千三百年预言的第一个时期，与基督确认盟约的那一周以及那四百九十年一样，直接与《利未记》第二十五章和第二十六章中的“七次”相关。
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.
所以你要知道并明白：自从颁布命令恢复并重建耶路撒冷之时起，直到弥赛亚君王为止，将有七个七，又有六十二个七；街道要重新修筑，城墙也要建起，即使在艰难的时期。但以理书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.
自公元前457年起的六十九个七，可推算到基督受洗，以及他确认那约的那一七的开端；那约就是上帝“争论”的约。然而，有一段七个七（四十九年），被“七个七、和六十二个七”这句话从那六十九个七中分隔出来。自公元前457年开始，有四十九年，这显然指向《利未记》第二十五章中的约，并指向禧年的庆典。这四十九年不仅象征禧年的循环，也象征五旬节——那是在七七节四十九天之后的第五十天。
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:
二千三百年中最初的四十九年、那四百九十年，以及盟约被坚立的那一周，都与《利未记》第二十六章中被称为“七次”的二千五百二十年直接相连。二千三百年预言的一切要素都直接关联于那“七次”，而“七次”在1863年被复临运动搁置并予以拒绝。“七次”是禧年之约的象征，因此，还应当注意：当二千三百年在1844年10月22日结束之时，二千五百二十年也同样在那一天结束，因为摩西在《利未记》第二十五章记载：
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.
你要为自己计算七个安息年，就是七次七年；这七个安息年的期间对你来说共是四十九年。然后在七月初十日，你要使禧年的号角吹响；在赎罪日，你们要使号角在你们全地响起。利未记 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.”
在这二千三百年之内的每一个预言时期，都与利未记二十六章的“七倍”直接相关，甚至包括这两个预言时期结束的那一天。最初的四十九年标明了重建并复兴耶路撒冷的工作，这项工作将随着神的子民从巴比伦出来而告成。圣殿在第三道诏令之前就已完工；同样，在第三位天使到来之前，米勒派的圣殿也已完工。然而在公元前457年之后，“街市和墙垣必在艰难时中，重新建造。”作为阿尔法和俄梅伽，耶稣总是用一件事的起始来说明其终结，而在1844年10月22日之后，米勒派要在“艰难时中”完成“街市”和“墙垣”。
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.
怀爱伦姐妹将耶路撒冷周围真实存在的护城墙视为上帝律法的象征，并且在1844年10月22日之后不久，忠心的信徒被引领进入天上的圣所，认识到上帝的律法（那道墙）。为要认识上帝的律法，包括安息日，米勒派被引回古代以色列的圣约。对字面“街道”的复兴，是在米勒派回到耶利米所说的“古道”之时，于属灵层面所成就的复兴。那在城墙与街道被建立期间将要出现的“艰难时期”，要在1844年之后应验；而当时正在临近、并很快就在那段历史中爆发的内战，就代表了那些艰难时期。
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.
如果他们一直忠心，他们就会达到象征性的禧年第五十年（在那一年，奴隶被释放）；这也由五旬节的第五十天所代表（在那一天，解放的信息传到全世界）。但在1844年之后，大多数人反对安息日的亮光，而在1863年，他们也拒绝了摩西的信息（“七次”），这信息是由以利亚（威廉·米勒）传给他们的。换句话说，他们背离了他们本应修复并行走其上的“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.
耶稣总是以起初说明结局；当十童女的比喻在末后的日子里重演之时，重建耶路撒冷的工作也将再次得以完成。“街道和城墙”要在“艰难的时候”被建造。我们如今正进入那些艰难的时候。1844年10月22日预表那即将到来的星期日法令，所以当启示录第十一章所说的“大地震的时刻”来到时，“街道和城墙”就要在艰难的时候建造。我们现在要把那些艰难的时候界定为因伊斯兰战争不断升级而引发的“列国发怒”。
While explaining what had been previously written concerning a “time of trouble,” she gave an explanation that is recorded in the book Early Writings.
在解释先前关于“艰难时期”所写的内容时，她给出了一个解释，这一解释记载在《早期著作》一书中。
“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. 第33页载有如下内容：“我看见圣安息日是，并且将成为上帝的真以色列民与不信之人之间的隔离墙；而且，安息日是使上帝所亲爱、等候的圣徒们的心合一的重大问题。我看见上帝有儿女尚未认识并遵守安息日；他们并未拒绝关于它的亮光。并且在患难时期开始之初，当我们走出去更完全地宣讲安息日时，我们被圣灵充满。”
“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.
这异象是在1847年赐下的，当时守安息日的复临弟兄寥寥无几，而在这些人当中，也只有少数人认为守安息日的重要性足以在神的子民与不信之人之间划清界线。如今，那异象的应验已经开始显明。这里所说的“那灾难时期的开端”，并不是指灾殃开始倾倒的时候，而是指在它们倾倒之前不久的一段短暂时期，那时基督仍在圣所。那时，当救恩的工作将要结束之际，患难将临到这地，列国会发怒，但仍被制约，不至于阻止第三位天使的工作。那时，“晚雨”，就是从主面前来的复兴，将要降下，使第三位天使的大声呼喊得着能力，并预备圣徒在七个末后之灾倾倒之时站立得住。《早期著作》，第85页。
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.
在恩典期结束之前，会有一段“短暂的时间”，那时“列国将发怒，但仍被遏制”。同时，“晚雨”降临。“列国发怒”是启示录第十一章所指出的一个象征。
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.
万国发怒；你的忿怒也临到了；死人受审判的时候也到了；你要把赏赐给你的仆人众先知、众圣徒，以及凡敬畏你名的人，无论大小；并且要毁灭那些毁坏大地的人。启示录 11:18。
Sister White comments on this verse.
怀特姊妹对这节经文发表评论。
“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.
我看见，列国的怒气、神的忿怒和审判死人的时候，彼此分明，各不相同，且次第相继；又看见米迦勒尚未站起，那前所未有的患难时期尚未开始。如今列国正在发怒，但当我们的大祭司在圣所完成他的工作时，他就要站起来，披上报仇之衣，然后末后的七灾就要倾倒下来。
“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.
“我看见四位天使要拦住四方的风，直到耶稣在圣所中的工作完成，然后末后的七灾就要降临。” 《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.
“列国发怒”发生在恩典期结束之前不久，因为随后就是“上帝的忿怒”。“上帝的忿怒”发生在恩典期结束之时，而“审判死人的时候”指的是在千禧年期间进行的审判，并不指1844年开始的对死人的审判。
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.
我看见一位天使从天降下，手里拿着无底坑的钥匙和一条大链子。他捉住那龙，就是那古蛇，也就是魔鬼、撒但，把他捆绑一千年，扔在无底坑里，把他关起来，又在其上封了印，使他不再迷惑列国，直到那一千年完了；此后必须暂时释放他。我又看见几个宝座，有人坐在其上，并且审判的权柄赐给了他们；我又看见那些因给耶稣作见证并为神之道被斩者的灵魂，他们没有拜过那兽与它的像，也没有在额上或手上受过它的印记；他们活了，并与基督一同作王一千年。启示录 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.
“赐给”圣徒的审判，表明他们将在千禧年期间对恶人施行审判，而不是指他们受审。
“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.
在第一次和第二次复活之间的那一千年期间，恶人的审判将要进行。使徒保罗指出，这一审判是主再来之后发生的事件。“时候未到，什么都不要论断，直等主来；他要把暗中的隐情显露出来，并显明人心的意念。”哥林多前书4:5。但以理宣告，当亘古常在者来到的时候，“审判权柄赐给至高者的圣民”。但以理书7:22。这时，义人作为神的君王和祭司掌权。约翰在启示录中说：“我又看见几个宝座，也有坐在上面的，并有审判的权柄赐给他们。”“他们要作神和基督的祭司，并要与他一同作王一千年。”启示录20:4, 6。正是在这时候，正如保罗所预言的，“圣徒要审判世界”。哥林多前书6:2。他们与基督联合审判恶人，将其行为与律法之书——圣经——相比较，并按着人在肉身中所行的事裁定每一个案件。然后就按他们的行为量定恶人所当受的份，并把这记录在死亡册上，记在他们的名下。
“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.
撒但和恶天使也要受基督与祂子民的审判。保罗说：“岂不知我们要审判天使吗？”第3节。犹大又说：“那些不守本位、离开自己住处的天使，祂用永远的锁链把他们拘留在黑暗里，等候那大日的审判。”犹大书6节。
“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.
在千年期结束时，第二次复活将要发生。那时，恶人将从死里复活，站在上帝面前，接受‘所记的审判’的执行。因此，启示者在描述义人复活之后说：“其余的死人还没有复活，直等那一千年完了。”启示录 20:5。以赛亚也论到恶人说：“他们必被聚集，像囚犯被聚在坑中，也必被关在监牢里；过了许多日子，必被讨罪。”以赛亚书 24:22。《大争战》，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.”
因此很清楚，“列国发怒”是指在“宽限期”结束之前临到全世界的“艰难时期”，并且当“列国发怒”时，它们同时也被“遏制住”。
“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.
“我看见列国的怒气、上帝的忿怒，以及审判死人的时候，都是彼此独立、各不相同的，一个接着一个地发生。” 《早期著作》，36。
At the time when the “nations are angered,” the latter rain begins to fall.
当“列国发怒”的时候，晚雨开始降下。
“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.
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。
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.
有一个时刻，“列国发怒”，但同时又被“遏制”。就在那时，基督设立祂荣耀的国度，因为祂是在晚雨时期设立祂的国度。
“The latter rain is coming on those that are pure—all then will receive it as formerly.
“晚雨将临到那些纯洁的人身上——那时众人都必像从前一样领受它。
“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.
当四位天使松手时，基督将建立祂的国度。除了竭尽所能的人之外，没有人能领受晚雨。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》中前两段指出：当列国发怒，却同时被“遏制”之时，四位天使正在按住四风。因而，列国的发怒就被表征为“四风”。她也指出，当四位天使按住发怒的列国之时，晚雨将会降临。自晚雨降临之时开始的那段时期——这也是列国发怒却仍被遏制之时——一直持续到米迦勒站起来、人类的恩典期结束为止。那段时期是救恩将近结束的时期，因此代表基督在至圣所中的最后工作，即祂要么涂抹人的罪，要么将人的名字从审判的册子上涂抹的那段时间。那段时期，当天使们按住四风时，就是十四万四千人的盖印时期。
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.
第三样祸灾中的伊斯兰教是那使“列国发怒”的权势；第三样祸灾在2001年9月11日临到，但伊斯兰教随即被“遏制”。“东风”是伊斯兰教的象征，而以赛亚把“东风”认定为上帝所“止住”（约束）的“烈风”。伊斯兰的争战屡次被描绘为产难的妇人，因为这是一场自2001年9月11日开始、不断升级的战争——那时《启示录》十八章的大能天使降临，其标志就是纽约市那些高大建筑的倒塌。
“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.
“如今竟传出这样的话，说我曾宣称纽约将被海啸一扫而空吗？这话我从未说过。我所说的是：当我看见那里一幢幢高楼层层耸起时，我说，‘当主起来大大震动这地的时候，将会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，乃是对那将临到地上的事所发出的警告。但关于将临到纽约的事，我并未特别得着亮光；我只知道，有一天，那里的宏伟建筑必因上帝能力的翻转与倾覆而被拆毁。根据所赐给我的亮光，我知道毁灭正在这世上。主只要说一句话，只要以他大能之手轻轻一触，这些巨大的建筑物就必倒塌。那时所出现的景象，其可怕程度乃是我们所无法想象的。”《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.
在1843年和1850年的图表上，伊斯兰教被描绘为“战马”。在《启示录》第九章中，论述了第一样和第二样“祸”中的伊斯兰教，伊斯兰教的特征由伊斯兰的王的名字所表明。
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.
他们有一个王，就是那无底坑的使者；他按希伯来话名叫亚巴顿，按希腊话名叫亚玻伦。启示录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”.
这节经文，即第九章第十一节，预言性地指出，无论是在旧约（希伯来文）还是在新约（希腊文）中，伊斯兰的本性是亚巴顿或亚玻伦。两个名字都意味着“毁灭与死亡”。
“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 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.
四风是圣经预言中的那匹愤怒之马，正试图挣脱束缚。关于这匹愤怒之马的一个预言性特征是：它被约束着，但它正试图挣脱束缚，把“毁灭与死亡”带到全地。
We will continue to address these subjects in the next article.
我们将在下一篇文章中继续探讨这些主题。
“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.’
但愿神的子民能意识到成千座城市即将遭到毁灭，如今几乎完全陷入偶像崇拜！然而，许多本应宣扬真理的人却在指责并定罪他们的弟兄。当神改变人心的大能临到时，必将带来显著的改变。人就不再倾向于批评和拆毁；他们也不会站在阻挡光照耀世界的立场上。他们的批评、他们的控告，将会止息。仇敌的势力正在集结备战；严峻的争战摆在我们面前。弟兄姊妹们，要团结一致，要团结一致。与基督联合。“不要说：阴谋……他们所怕的，你们不要怕，也不要畏惧。要把万军之耶和华当为圣；以他为你们所当怕的，所当畏惧的。他必为你们作圣所，却向以色列两家作绊脚的石头、跌人的磐石；向耶路撒冷的居民作网罗和圈套。他们中间必有许多人绊跌、坠落、破碎、陷入网罗而被擒拿。”
“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.
世界是一座舞台。演员，就是它的居民，正准备在最后一场伟大的戏剧中扮演自己的角色。上帝被人遗忘。对于人类大众而言，除非人们为实现自私的目的而结成同盟，否则毫无合一。上帝在看着这一切。他对那悖逆子民的旨意必将成就。世界并未交在人的手中，尽管上帝容许混乱与无序的因素在一段时期内掌权。一股来自下界的势力正运作，要促成这场戏剧的最后伟大场景——撒但冒充基督而来，并在那些结成秘密社团、彼此捆绑的人中，以各样不义的诡诈施行作为。那些屈从于结社狂热的人，正在落实仇敌的计划。因必有果。
“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.
罪恶几乎满盈。混乱充斥世界，不久一场大恐惧将临到人类。结局近在眼前。我们这些知道真理的人，应当为那不久将以出人意料的方式席卷世界的事作好准备。《评论与先驱》，1903年9月10日。