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.
我希望与复临历史中关于罗马象征的其他历史论证一并讨论的最后一场争议，涉及《约珥书》。那场争议发生在2001年9月11日之后；若不考虑那个时期的处境，几个细微之处就很可能被忽略。要将那些处境置于适当的语境中，需要考察米勒派历史。1840年8月11日，《启示录》第九章第十五节的时间预言得以应验。
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.
那四位天使就被释放了；他们已经预备好了，为要在那年、那月、那日、那时，去杀人的三分之一。启示录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.
这节经文将“一个时辰、一天、一个月、一年”认定为等同于三百九十一年又十五天。那四位天使所代表的，是伊斯兰崛起并对罗马发动战争的时期，其起点为1449年7月27日。这个起点是通过采用另一项为期一百五十年的时间预言的终点来确定的。第一项一百五十年的时间预言记载在第一样灾祸的历史中，也就是《启示录》第九章的第五号。当这一百五十年的预言于1449年7月27日结束时，我们现在所讨论的这段时间预言便开始了；三百九十一年又十五天之后，这一预言于1840年8月11日结束。
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·米勒认为《启示录》第九章中的势力象征伊斯兰教，而在1840年8月11日之前，一位名叫约西亚·利奇的米勒派信徒根据这一预言提出了一个预测，认定1840年奥斯曼帝国的至上权将会终止。在1840年8月11日前十天，利奇对他的预测进行了微调和更新，不仅确定了预言应验的年份，而且精确到了具体的年、月、日。该事件应验时，怀爱伦姐妹评论了利奇的预测对米勒派宗教界所产生的影响。
“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.’
1840年，又一次引人注目的预言应验引起了广泛关注。两年前，传讲第二次降临的主要传道人之一乔赛亚·利奇出版了对《启示录》第九章的阐释，预言奥斯曼帝国的覆灭。按照他的计算，这一政权将被推翻……在1840年8月11日，在君士坦丁堡的奥斯曼权势可以预期被打破。“我相信，事实将证明确是如此。”
“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.
恰在所指定的时间，土耳其通过其大使接受了欧洲同盟列强的保护，从而把自己置于基督教国家的控制之下。这一事件完全应验了预言。消息传开之后，成千上万的人坚信米勒及其同工所采用的预言解释原则是正确的，复临运动因此获得了奇妙的推动。许多有学问、有地位的人与米勒联合，既在讲道上，也通过出版物传播他的观点；从1840年至1844年，这项工作迅速扩展。
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.
她对这一事件的支持多年来屡次遭到老底嘉的基督复临安息日会信徒以各种方式的攻击。正如对七次和“常献的”的攻击一样，攻击这一真理就是拒绝两张神圣图表所代表的根基，也是否定预言之灵的权威。撒但之所以竭力破坏人们对这段历史的信心，其原因是多方面的。
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.
利奇的预测采用了“米勒所采纳的预言解释原则”。米勒得到了关于预言时间这一要素的洞见；凡是怀疑米勒的信息是以预言时间为基础的人，只需查阅1843年和1850年的先驱图表，便可证实这一点。在1840年8月11日之前，反对米勒关于基督再临预言的人会主张，不能用预言时间来明白基督何时再来。他们常常引用圣经中“那日子那时辰没有人知道”的话来抵制他的信息和工作。
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、那时辰，没有人知道，连天上的天使也不知道，只有我的父知道。挪亚的日子怎样，人子降临也要怎样。因为在洪水以前的那些日子，人照常吃喝、娶嫁，直到挪亚进入方舟的那天；他们并不知晓，直到洪水来了，把他们全都冲走；人子降临也要这样。那时两个人在田里，一个被接去，一个被留下。马太福音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.
尽管有这段经文，米勒派信徒仍然发现有太多的圣经证据支持他们的预言，并继续下去，按照后来由怀特姐妹所指出的一项原则行事。
“‘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.
“‘没有人知道那日子、那时辰’是拒绝复临信仰的人最常提出的论点。经文是：‘至于那日子、那时辰，没有人知道，连天上的天使也不知道，惟独我的父知道。’马太福音 24:36。那些等候主的人对这段经文给出了清楚而一致的解释，并清楚指出了反对者对它的错误用法。这些话是基督在最后一次离开圣殿之后，于橄榄山上与门徒那场难忘的谈话中所说的。门徒曾发问：‘你降临和世界的末了有什么预兆？’耶稣把这些预兆指给他们看，又说：‘你们看见这一切，就知道近了，已经到门口了。’第3、33节。救主的一句话不可用来推翻另一句话。虽然没有人知道祂再来的日子和时辰，我们却被教导并被要求知道那时候临近。我们更被教训说，若无视祂的警告，拒绝或忽略知道祂的降临临近之时，对我们将像挪亚时代的人不知道洪水何时来到一样致命。同一章中的比喻，对比了忠心与不忠的仆人，并宣告那心里说‘我的主人必来得迟’之人的结局，显示出基督将如何看待并赏罚两等人：一等是被祂发现儆醒、并传讲祂再来的人，另一等是否认祂再来的人。‘所以你们要儆醒，’祂说。‘主人来到，看见他这样行，那仆人就有福了。’第42、46节。‘所以，你若不儆醒，我就要临到你那里，如同贼一样；我几时临到你那里，你总不能知道。’启示录 3:3。《大争论》，370。”
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.
当利奇的预言应验时，“有学识并有地位的人与米勒联合，在讲道和发表他观点方面都与他同工，并且从1840年至1844年，这项工作迅速扩展。”米勒的信息在他的预言解释规则被证实为有效规则时得到了有力的支持。作为对时间预言应验的回应，不仅米勒的规则得到了证实，许多人因此加入米勒派运动；同样具有预言意义的是，被证实的正是米勒诸规则中的首要规则。另外，这一确认是通过应用“三样祸灾”中第二祸的预言而实现的；这三样祸灾也就是第五、第六和第七号角。
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.
米勒信息的加力成为米勒派改革运动最重要的路标之一。它曾以耶稣的受洗为预表。这标志着昔日的立约子民（新教徒）的最后试炼已经开始。它也成为撒但攻击整个米勒派运动及其信息的焦点。
“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.
“凡是撒但能在人的心中挑起、使人对上帝子民昔日旅程的宏伟历史产生怀疑的问题，都将使撒但大为高兴，并且是对上帝的冒犯。关于主不久将以大能大荣耀降临到我们的世界的消息是真理，而在1840年，已有许多声音起来宣告这一点。”《手稿发布》，第9卷，第134页。
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.
2001年9月11日，第三样祸哉进入了预言史。这一事件证实了第三位天使运动（始于1989年）所采纳的预言解释的首要原则。那场改革运动的使者在1989年最先开启的真理并不是但以理书第十一章最后六节，而是：所有改革运动彼此平行，并且应当将它们线对线地加以汇聚，以辨识十四万四千人之运动（即第三位天使运动）的特征。我第一次公开演讲是在1994年的一次营会，或者可能是1995年。那次演讲并不是讲但以理书第十一章最后六节，而是讲彼此平行的改革路线。
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.
当有关第三祸、涉及伊斯兰的预言在2001年9月11日应验时，这与1840年8月11日相呼应。1840年，关于第一和第二祸的预言证实了米勒派的信息，而在2001年9月11日，关于第三祸的预言证实了Future for America的信息。对这一事实的认同使大批人加入了这一运动，而此前它主要只是一个人的推动。随后，这一运动的信息和使者便遭到攻击，正如1840年的历史在随后的数十年间成为撒旦攻击的焦点一样。
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.
加入Future for America运动的人，采纳了那段历史的使者所汇编的预言解释规则。其中一条规则，也许是最重要的一条，过去是、现在仍是预言的三重应用。那位使者认识到，某些预言的真理在三个具体的应验中得到了说明。由于相信米勒派的历史会在十四万四千人的历史中重演，人们看出，1840年8月11日预表了2001年9月11日，而且其他神圣的改革线也拥有同样的路标。
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.
随后，犹大支派的狮子揭示了这样的证据：在第三位天使的改革线上，每一条神圣的改革线都被重复。人们看见，正如米勒派历史一字不差地应验了十童女的比喻，“美国的未来”的历史也同样如此。
“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.
“我常被提请注意十个童女的比喻，其中五个是聪明的，五个是愚拙的。这个比喻已经并且将要一字不差地应验，因为它对现今这个时期有特殊的应用，而且像第三位天使的信息一样，它已经应验，并将继续成为现今真理，直到时间的终了。” 《评论与通讯》，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.
启示录第十章的七雷被认为标示了米勒派自1840年8月11日至1844年10月22日的经历，也标示了从2001年9月11日直到即将到来的星期日法令的历史。
“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. . . .
赐给约翰并在七雷中所表达的那特殊亮光，乃是对将会在第一与第二位天使的信息之下发生的事件的描绘。……
“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.
当这七雷发声之后，有一道命令临到约翰，正如当初关于那小书对但以理所发的一样：“要把七雷所说的话封上。”这些事关乎将来的事件，必按其次序显明出来。《基督复临安息日会圣经注释》第七卷，第971页。
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.
人们认识到，怀爱伦姐妹直接说，第三位天使的运动与第一位和第二位天使的运动是并行的。
“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.
上帝已经在预言的进程中给了《启示录》第十四章的信息其应有的位置，而它们的工作不至止息，直到这地上历史的结束。第一位和第二位天使的信息仍是现今的真理，并要与这随后的信息并行。第三位天使大声宣告他的警告。“这些事以后，”约翰说，“我看见另有一位天使从天降下，权柄甚大；地就因他的荣耀发光。”在这光照之中，这三条信息的光都结合在一起。《1888材料》，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.
第一位和第二位天使的运动与第三位天使的运动并行。赋予第一、第二位天使之运动能力的预言，因第一、第二样灾祸的时间预言的应验而得以加力；而第三位天使之运动的加力，则是因第三样灾祸的预言应验而来。
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1840年8月11日那样，当 Future for America 的信息得到证实时，“无数人确信了 Future for America 所采用的预言解释原则的正确性”，并且“再临运动因此得到了奇妙的推动”。“有学识和地位的人”与 Future for America 联合，“既在传讲也在出版”Future for America 的预言信息。明确证实2001年9月11日应验预言的、来自 Future for America 的具体规则，是“预言的三重应用”。
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.
当我们接受关于第一样和第二样灾祸之伊斯兰的基础性观点，并将两张神圣图表所呈现的内容与那些传讲此信息之人的书面见证相结合时，我们就会认出与第一样灾祸以及第二样灾祸相关的特定预言特征。圣经以多种方式一再教导：真理是凭两人的见证而立的。第一样灾祸的预言特征，与第二样灾祸的预言特征相结合，确立了第三样灾祸的预言特征。伊斯兰的三重应用在指明第三样灾祸于2001年9月11日到来方面具体而明确，以至于不可能看不到，尽管大多数人选择对证据闭目不视。
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.
预言的三重应用明确确立，第三样灾祸已于2001年9月11日到来。随后人们看出，这条原则与第二位天使的信息直接相关；而在米勒派的时期以及十四万四千人的时期，这正是圣灵被浇灌的时期。这两段历史都应验了十童女的比喻；在这个比喻中，正是借着半夜呼声的信息，聪明与愚拙的分别被显明出来，而且第二位天使的信息也在此得以加力。
“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!’
在第二位天使信息将近结束的时候，我看见有一道从天上来的大光，照耀在上帝的子民身上。这光的光线明亮如同太阳。我又听见天使们高声呼喊：“看哪，新郎来了！你们出来迎接他！”
“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.
“这就是那半夜的呼声，它要使第二位天使的信息大有能力。天使奉差从天而来，唤醒那些灰心的圣徒，使他们为摆在他们面前的大工作好预备。最有才干的人并不是最先领受这信息的。天使被差遣到那些谦卑、虔诚之人那里，促使他们发出呼声：‘看哪，新郎来了；你们出来迎接他！’”《早期著作》，第238页。
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.
在第一位和第二位天使的历史中，圣灵的浇灌是借着午夜呼声与第二位天使的信息联合而成就的。这在第三位天使的历史中再次重演。
“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.
天使被差遣去帮助那位从天而降的大能天使；我听见仿佛处处都在响起这样的声音：“我的民哪，你们要从她中间出来，免得你们与她的罪有分，受她所受的灾殃；因为她的罪恶已经达到天上，神也记念她的不义了。”这信息似乎是对第三位天使信息的补充，并与之联合，正如1844年午夜呼声与第二位天使的信息联合一样。神的荣耀临到那些忍耐等候的圣徒，他们无所畏惧地发出最后庄严的警告，宣告巴比伦的倾倒，并呼召神的子民从她中间出来，好使他们可以逃脱她可怕的厄运。《属灵的恩赐》第一卷，第195页。
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.
就预言的三重应用而言，第二位天使的信息代表了预言的三重应用，因为在两段历史中，这条信息都宣告巴比伦已两次倾倒。
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.
随后又有另一位天使说：“巴比伦，那大城，倾倒了！倾倒了！因为她使万国都喝她淫乱烈怒之酒。”启示录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.
1840年8月11日，启示录第十章的那位大能天使随着关于第一和第二样祸灾的预言应验而降临，并以此预表了启示录第十八章那位大能天使在2001年9月11日的降临。随后，那位使全地因他的荣耀而发光的天使发出了宣告。
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.
他用大声音喊着说：巴比伦大城倾倒了！倾倒了！成了鬼魔的住处，并各样污秽之灵的巢穴，和各样污秽可憎之雀鸟的巢穴。启示录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的信息和第十八章大能天使的信息表明，巴比伦已经两次倾倒，并且这信息是在指认末时的巴比伦。之所以能指认末时的巴比伦，是因为巴比伦先前在宁录的时候，以及在尼布甲尼撒直到伯沙撒的时候两次倾倒，这就确立了启示录十七章那位额上写着“大巴比伦”的淫妇之倾倒的预言特征。要指认末后巴比伦的那次倾倒，需要以上两次巴比伦倾倒的两个见证，因为末时的信息是：巴比伦已经倾倒了，已经倾倒了。当纽约市的宏伟建筑因着神的一触而被推倒时，那位大能的天使降临；借着祂的宣告，祂阐明了预言三重应用的原则。将2001年9月11日确立为神预言之话应验的，乃是关于三个祸哉的三重应用。
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.
在那次应验时，许多人加入了“美国的未来”运动，并接受了该团体所采用的预言解读原则。1840年8月11日的情形重演了，然而这次重演并没有证实米勒的首要规则——即在圣经预言中一日代表一年——因为“美国的未来”的首要规则是：米勒派第一与第二位天使信息的历史，会在第三位天使运动的历史中重演。
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.
如果1840年成了“撒但陛下”（怀爱伦姊妹对撒但的称呼）发动的一次特定攻击，那么2001年9月11日的历史也同样会遭受类似的攻击。于是，我们看到各种阴谋论，指认全球主义者、耶稣会、中情局、布什家族，或这些势力的某种组合所扮演的角色。尽管这些理论包含一些真实的成分，它们却旨在反驳这样一种观念：纽约市的宏伟建筑之所以倒塌，是由于上帝的一次触动；因此，这标志着第三祸进入十四万四千人运动的历史。
“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.
现在有人传言说我曾宣称纽约将被海啸席卷？我从未这样说过。我曾说，当我看着那里的高大建筑一层又一层地拔地而起时：“当主兴起，要大大震动大地的时候，将要发生何等可怕的景象！那时《启示录》18:1-3的话就要应验了。”《启示录》第十八章整章都是对将要临到地上的事的警告。至于纽约将要发生什么，我并没有特别的启示；我只知道，总有一天，那里的高大建筑必因上帝大能的翻转与倾覆而倒塌。凭着所赐给我的启示，我知道毁灭正在这世界之中。主只要一句话、他大能的一触，这些巨大的建筑物就会倒下。将要发生一些我们无法想象其可怕程度的景象。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.
无论这些阴谋论完全不含真相，还是只包含部分真相，它们都在削弱这样一个真理：那一天发生的事件是上帝的护理作为所促成的。那些形形色色的阴谋论，是撒但从这个运动之外对真理发动的攻击；但他也从运动内部运作，破坏真理。其中一个内部攻击，就是否认《约珥书》所针对的是罗马。
We will consider that controversy in the next article.
我们将在下一篇文章中探讨那场争议。
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.
耶和华的话临到毗土珥的儿子约珥。老年人哪，要听这话；这地的一切居民，都要侧耳听。在你们的日子，或你们列祖的日子，曾有这样的事吗？你们要将这事告诉你们的子女，让你们的子女告诉他们的子女，他们的子女再告诉下一代。剪虫所剩的，蝗虫来吃；蝗虫所剩的，尺蠖来吃；尺蠖所剩的，毛毛虫来吃。醉汉哪，醒来哭泣吧；一切饮酒的人都要哀号，因为新酒从你们口中断绝了。因为有一国上来侵入我的地，强盛且数目难以计，其牙如狮子的牙，它有大狮子的臼齿。约珥书 1:1-6。