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·米勒的预言信息的框架，是两种带来荒凉的权势：先是异教，随后是教皇权；而 Future for America 的预言信息的框架则是三种带来荒凉的权势：先是异教，随后是教皇权，再随后是背道的新教，但在结局时三者同时并存。米勒之所以形成他的预言理解，一个首要的预言钥匙是：但以理书中的“常献的”象征异教，因为这一点确立了那两种荒凉权势之间的联系，进而成为他预言理解的框架。Future for America 的预言理解的一个首要预言钥匙也同样是：但以理书中的“常献的”象征异教，因为异教的历史性应验确立了但以理书十一章四十节和四十一节中的事件次序，而这就成为了 Future for America 的预言理解的框架。
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.”
一如以往每当有新的亮光出现时，1989年苏联解体时被开启的真理在推进过程中，遭到了来自许多不同声音的攻击。对真理的抵制无一例外地促成了对真理更为清晰的理解。在针对但以理书第十一章最后六节所载真理的那些早期争论中，人们认识到，圣经中若干预言规则是支持1989年但以理书被开启时所发生的“知识的增长”的关键证据。我们目前正在考察其中的一条规则，我们称之为“预言的三重应用”。
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.
我们首先考察了两个预言的三重应用：在某一层面上它们是同一条线，但在另一层面上它们又彼此不同。罗马的前两种显现（异教罗马与教皇罗马）确立了第三种显现——现代罗马。巴比伦的前两种显现（巴别与巴比伦）确立了第三种显现——现代巴比伦。现代罗马是《启示录》十七章中的那只兽，现代巴比伦骑在其上并统治它。他们像牛仔和他的马一样迥然有别，但他们也彼此犯属灵的淫乱，所以在那个层面上他们是一体的。还有另外两个预言的三重应用具有类似的关系。
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.
以利亚的前两次显现（以利亚和施洗约翰），确立了末世的第三位以利亚。与此相应，前两位为立约的使者预备道路的使者（施洗约翰和威廉·米勒），也确立了末世那位为立约的使者预备道路的使者。对于这两条关于预言三重应用的线索，有三个重要要点需要认识。
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.
第一点是，两条预言三重应用中实际的历史代表人物基本上是同一批人，但他们在这两种呈现中的目的却截然不同。第二点是要辨明这两个彼此密切相关的预言三重应用之间的区别。区别在于：以利亚代表末后的外在工作，而为立约的使者预备道路的那位使者则代表末后的内在工作。
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.
第三点需要注意的是，作为阿尔法和俄梅伽的耶稣，把第三位以利亚，以及第三位预备道路的使者，与“第一位和最后一位以利亚使者”，以及“为立约的使者预备道路的第一位和最后一位使者”等同起来。第一位天使的以利亚使者与第三位天使的以利亚使者，共同构成以利亚的第三次应验；而那位预备道路的使者，则被表述为第一位与第三位天使之运动的使者。
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.
以利亚先知在迦密山上的对峙，预表了末时上帝子民与现代罗马的三重联合之间的冲突。
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.
卡梅尔山脉位于以色列北部，临近地中海海岸。其走向大致为西北—东南，形成一条显著的山脊，绵延约39英里（63公里）。米吉多山谷（亦称耶斯列谷）位于卡梅尔山脉的东南方向。就距离而言，卡梅尔山脉与米吉多山谷相对较近。二者之间的直线距离（如乌鸦飞行般）约为20至25英里（32至40公里）。卡梅尔山脉以西是地中海，而米吉多山谷及耶斯列谷以东是加利利海，也称提比里亚湖或基尼烈湖。
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.
在《启示录》中，哈米吉多顿之战指向米吉多谷；而启示并不希望研究预言的人把《启示录》的信息按字面理解，因此，当它把米吉多称为“哈米吉多顿”时，使用了意为“山”的“har”一词，以表明这场争战是对最终之战的属灵表征，而那最终之战是由龙、兽和假先知引导世界走向的。
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.
约翰把米吉多认作哈米吉多顿，意在表明它不应被理解为一个字面的地理地点，因为米吉多是山谷，并没有山。附近就是迦密山，曾发生以利亚与亚哈及耶洗别的先知的对峙；因此，米吉多和迦密山都可以被视为哈米吉多顿最终之战的写照。
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、迦密山和米吉多谷画一个三角形，耶路撒冷位于该三角形的东南角，迦密山在西北，米吉多谷在东北。象征性地代表哈米吉多顿之战的地区以两海为界，而北方之王（现代巴比伦的淫妇）将在两海与荣美的圣山之间来到他的结局。那时人类的恩典期就结束了。
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.
但从东方和北方必有消息扰乱他，他就大发烈怒出去，要将多人杀灭净尽。他必在海和荣美的圣山中间，搭起他如宫殿的帐棚；然而到了他的结局，必无人能帮助他。那时，保佑你本国之民的大君米迦勒必站起来；并且必有艰难的时候，是自从有国以来直到那时未曾有的。那时，你本国的民，凡名录在册上的，必得拯救。但以理书 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.
以利亚的三重应用，代表上帝子民与北方王之间的外在对峙；北方王是由龙、兽与假先知组成的三重联盟的首领，这个联盟把世界引向哈米吉多顿。以利亚所面对、预表这三重联盟的三个仇敌是：亚哈——他是以色列北国十支派的王，代表启示录十七章中的十王；这些十王与巴比伦的大淫妇行淫，并同意在“一小时”之内把他们的国度交给那大淫妇，这“一小时”就是星期日法令危机的“那一个时辰”。巴比伦的大淫妇由耶洗别所代表，而耶洗别的巴力先知和亚舍拉的祭司则代表假先知。
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.
周日法令的危机始于美国即将颁布的周日法令，并在米迦勒站起来时结束。那周日法令一到，启示录第十八章中的第二个声音就呼召神的另一群羊从巴比伦出来。从呼召出巴比伦到恩典期结束，这段时间就是审判巴比伦大淫妇的时期；也是圣灵毫无保留地浇灌的时候。那是十王同意与那不再被遗忘的推罗的妓女共同执政的“一时”；也是启示录第十一章所说大“地震”的那“一时”，那时十四万四千人被高举为旌旗。
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.
地上的君王，那些与她行淫、与她一同奢华的，看见她被焚烧所冒的烟，就要为她哭泣哀号；他们因怕她受的痛苦而远远地站着，说：哀哉！哀哉！巴比伦大城，那强盛的城啊！因为在一小时之内，你的审判就临到了。启示录 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.”
正如约翰将“米吉多”认定为“米吉多之山”（“har”），以表明一种属灵而非字面的真理，对巴比伦的淫妇和推罗的审判也被指明为发生在“一个小时”之内，并且也在“一天”之内。
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，她的灾殃必在一日之内临到，就是死亡、悲哀和饥荒；她必被火烧尽，因为审判她的主神大有能力。启示录 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.
自1844年10月22日起，预言性的时间不再以预言的方式应用，因此，对教皇权势的审判被描绘为发生在一个“时辰”之内，也被描绘为发生在“一日”之内。她的审判的“时辰”，是指从美国的星期日法令开始直到恩典期结束的那一段预言时期。在考察末后的以利亚时，标明这一时期很重要，因为以利亚在迦密山的争战紧随末后上帝子民的内部考验之后，而教会与世界的考验时期都具有相同的预言性起点与终点。
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.
启示录第十八章的两个声音，代表向两间教会发出的两个不同呼召。第一间教会是启示录第七章的十四万四千人，第二间被呼召的教会是启示录第七章的那极大的群众。向十四万四千人的呼召是在圣灵有限量地浇灌时发出的，而向那极大群众的呼召是在圣灵没有限量地浇灌时发出的。
“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).
先知说：“我看见另有一位天使从天降下，掌大权；全地都因他的荣耀而发光。他大声而有力地呼喊说：‘巴比伦大城倾倒了，倾倒了，并成了鬼魔的住处。’”（启示录18:1-2）这与第二位天使所传的信息相同。巴比伦倾倒了，“因为她使万国喝了她淫乱忿怒的酒”（启示录14:8）。这酒是什么？——她那些错误的教义。她把一个假的安息日赐给了世界，以取代第四条诫命所规定的安息日；并且重复了撒但在伊甸园里首先对夏娃所说的谎言——灵魂天然不朽。她还把许多类似的错误广为传播，“将人的诫命当作教义来教导人”（马太福音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.
当耶稣开始公开的事工时，祂洁净了被亵渎玷污的圣殿。祂事工末了的举动之一，是第二次洁净圣殿。因此，在向世界发出最后警告的工作中，向各教会发出了两个明确的呼召。第二位天使的信息是：“巴比伦那大城倾倒了！倾倒了！因为她使万国喝了她淫乱烈怒之酒”（启示录14:8）。又在第三位天使的信息的大声呼喊中，听见有声音从天上说：“我的子民，你们要从她中间出来，免得与她的罪有分，也免得受她的灾殃；因为她的罪恶已经达到天上，神也记念了她的罪孽”（启示录18:4, 5）。《精选信息》，第2册，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.
那位大能的天使降临，应验了《启示录》第十八章：2001年9月11日，随着伊斯兰的‘东风’到来，纽约市的宏伟建筑被摧毁。他就用大而有力的声音喊着说：“巴比伦大城倾倒了，倾倒了，成了鬼魔的住处。”然后在第四节，又有另一个声音从天上听见，说：“我的民哪，你们要从她那里出来。”这两个声音是“向众教会发出的两个彼此不同的呼召”。末后的日子里，神的两个不同的教会被认定为十四万四千人和那极大的群众。
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).
十四万四千人的考验时期始于第三样祸灾中的伊斯兰，而以赛亚将其称为“东风之日”。该考验期将以美国即将到来的星期日法以及对兽的印记的强制执行而告终。那兽是伪北方之王、现代巴比伦的首领。巴比伦就是但以理书第七章中的狮子；而那位来自犹大的悖逆先知——他代表老底嘉状态的复临运动——在这样一个时期中死去：该时期始于伊斯兰的“驴”（2001年9月11日），终于“狮子”（现代巴比伦）。
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”.
在那被称为老底嘉式复临主义中不顺从先知之“坟墓”的时期，晚雨被按量赐下，并且向十四万四千人的教会发出一次明确的呼召。当天那段时期在“大地震”的“时辰”结束之时——这“大地震”象征美国的星期日法令——启示录第十八章第二个声音的时期便随着兽的印记的实施而来到；那印记就是北方王的印记。与此同时，第三祸中的伊斯兰被用来给一个背道的世界带来逐步升级的审判。在那第二次向“大群人”的教会发出的明确呼召期间，由十四万四千人的“旌旗”所宣告的信息，指出了“北方王”的“印记”，以及被表示为“东方人”的第三祸之伊斯兰的角色。
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.
《但以理书》十一章四十四节中激怒教皇政权的信息，以及引发最终教皇政权血腥屠杀的信息，被表述为“从东方来的消息”（伊斯兰）和“北方”（兽的印记）。在那一时期，与前一时期一样，“东风”的伊斯兰对美国降下审判，以此开启该时期；当北方王来到他的结局之时，这一时期便告结束——在“海和荣美的圣山之间”，也就是在米吉多谷与迦密山。
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”.
对现代巴比伦的审判时期，象征着她的临终之床（坟墓），始于东方的象征，终于北方的象征，正如那不顺服的老底嘉先知的临终之床在第一次向众教会发出的明确呼召中告终。伯特利的说谎先知与犹大的不顺服先知同葬的坟墓（临终之床），被象征为位于“驴”和“狮子”之间。
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.
以利亚代表上帝末日的子民，他们面对的是一个由亚哈、耶洗别以及耶洗别的先知所代表的三重敌人。耶洗别是第四个教会——推雅推喇——中教皇权力的象征，而她在迦密山的先知则由巴力的先知和树林的祭司所代表。巴力代表一位男神，而树林的祭司所代表的是亚斯他录，一位女神；因此，耶洗别的假先知由男性和女性组成，代表着教会与国家的结合，这在《启示录》中兽的像上有所体现。
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.
在美国首先竖立兽像，并随后在全世界竖立兽像的，正是美国；而三重联合中的假先知，也正是美国。以色列十支派的王亚哈，预表启示录十七章的十王，也就是龙；耶洗别则是兽。以利亚在迦密山与现代巴比伦的三重联合对峙，在那里，巴比伦大淫妇到了她的结局，且无人相助。以利亚的三重应用代表着施加在上帝末后子民身上的外在对抗，而以利亚则代表那位与这三大权势直接对峙的先知。
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.
以利亚故事中的一个重要元素是“雨”，它代表着在那场对峙的历史中倾注下来的“晚雨”。在迦密山对峙发生之前，以利亚已经明明宣告，除了凭他的话，不会有雨。通向耶洗别受审判的“时辰”的那段时期，就是赐给众教会的第一个明确“声音”所代表的时期。那个“声音”在2001年9月11日到来，在那段时期，“雨”只是“按量”降下；并且在那段时期，有两个彼此竞争的晚雨信息，涉及哈巴谷的辩论：其一是为他慕斯哭泣的假冒信息，代表一种“平安稳妥”的信息；另一则是关于伊斯兰第三样祸灾的真信息。
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.
真正的“晚雨”信息是基于第三样祸灾中伊斯兰所扮演的角色。那信息出自一个源头（即 Future for America），而这两种信息一直争夺主导地位，直到历史证实了真正信息的正确性，也证实了在这样的时刻，宣扬“平安稳妥”的信息是愚昧的。
“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.
但以理和约翰的预言应当被人明白。它们彼此解释。它们向世界揭示人人都应当明白的真理。这些预言要在世上作见证。借着它们在这些末后的日子里的应验，它们就会把自己解释清楚。克雷斯文集，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.
在以利亚的三重应用中，第一次的应验由第二位以利亚所证实；耶稣认定这第二位以利亚就是施洗约翰。这两位见证人共同确立了第三位以利亚。
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.
他们离开的时候，耶稣就论到约翰，对众人说：“你们出去到旷野是要看什么呢？被风摇动的芦苇吗？可你们出去是要看什么呢？穿细软衣服的人吗？看哪，穿细软衣服的人是在王宫里。你们出去究竟是要看什么呢？先知吗？是的，我告诉你们，他比先知更大。因为这人就是经上所记的：‘看哪，我差遣我的使者在你前面；他要在你前面预备你的道路。’我实在告诉你们，妇人所生的，没有一个大过施洗约翰的；然而在天国里最小的也比他大。从施洗约翰的时候直到如今，天国是努力进入的，努力的人就得着了。因为众先知和律法说预言，到约翰为止。你们若肯领受，这人就是那要来的以利亚。有耳可听的，就应当听。”马太福音11:7-15
We will continue this study in the next article.
我们将在下一篇文章中继续这项研究。
“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，带着以利亚与施洗约翰的精神和能力，上帝所差遣的使者正呼吁这注定要受审判的世界，关注那些与恩典时期将尽之时及基督耶稣以万王之王、万主之主的身分显现有关、即将发生的庄严事件。不久，人人都要为在身体中所行的事受审判。上帝审判的时辰已经到了，地上祂教会的成员肩负着庄严的责任，要向那些仿佛就站在永恒毁灭边缘的人发出警告。凡在普天下愿意留心的人，都必须清楚明白这场正在进行的大争战所攸关的原则，这些原则悬系着全人类的命运。
“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.
在人类恩典期的最后时刻，当每一个灵魂的命运即将被永远定夺之时，天地的主期望他的教会以前所未有地振作起来，采取行动。那些因认识宝贵真理而在基督里得以自由的人，在主耶稣看来是他所拣选的，在地上万民中蒙受特别的恩宠；他指望他们宣扬那召他们出黑暗入奇妙光明者的美德。这些如此慷慨赐下的福分，应当传递给他人。救恩的福音要传到各国、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.
在古时先知的异象中，荣耀的主被描绘为在祂再来之前的黑暗与不信的日子里，将特别的光照赐给祂的教会。作为公义的日头，祂要向祂的教会升起，“其翅膀有医治之能”。玛拉基书 4:2。并且，每一位真正的门徒都要散发出使人得生命、得勇气、得帮助，并得真正医治的影响力。
“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.
基督的再来将发生在这世界历史最黑暗的时期。挪亚的日子和罗得的日子，正描绘了在人子再来之前这世界的光景。圣经指向这段时期，宣告撒但要以一切的能力行事，并且“行各样不义的诡诈”。帖撒罗尼迦后书 2:9、10。他的作为，清楚地显现在这末后的日子里迅速加深的黑暗，以及层出不穷的谬误、异端和迷惑之中。撒但不仅把这世界掳去，他的欺骗也像酵一样渗入那些自称属于我们主耶稣基督的教会。大背道将发展成如午夜般深沉的黑暗。对神的子民来说，那将是试炼之夜、哀哭之夜、为真理受逼迫之夜。但从那黑暗的夜里，神的光将要照耀出来。《先知与君王》，716、717。