At Panium, which was Caesarea Philippi, which is verses thirteen through fifteen in chapter eleven of the book of Daniel, which is the history where the Republican and Protestant horns fulfill the enigma of being the eighth that is of the seven, which is the history where the Seal of God is permanently impressed upon the one hundred and forty-four thousand, and the history of the arrival of the message of the Midnight Cry, Christ gave a promise to His last-day people.
勒巴念書第十一章第十三至十五節所記个巴尼翁，就是該撒利亞腓立比；在此段歷史當中，共和同新教兩隻角應驗了「第八位而又出於七位」个奧祕；此亦是上帝之印永遠印勒十四萬四千人身上个歷史，也是半夜呼聲信息來到个歷史。基督向伊末後个子民賜下了一個應許。
And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Matthew 16:18, 19.
我还要对侬讲：侬就是真伯多禄，我要在此磐石上建立我的教会；阴间个门决不能胜过伊。我要将天国个钥匙交拨侬：凡侬在地上所捆绑个，在天上也要捆绑；凡侬在地上所释放个，在天上也要释放。玛窦福音 16:18, 19。
The period of the sealing which began on September 11, 2001, when the mighty buildings of New York City were brought down, which ends at the soon coming Sunday law, was designed by the Alpha and Omega. The very last part of the period repeats the very first part of the period. On September 11, 2001 the Lord led His people back to the old paths, where among other truths they discovered the “seven times,” just as it was found in the days of king Josiah. The latter rain then began to sprinkle, and a testing process that produced a separation of two classes of worshippers began.
封印个时期，自二〇〇一年九月十一日起首；其日，纽约城里强有力个大楼侪被拉倒。此时期直到将要快临个星期日法为止，乃阿拉法同俄梅戛所设计。此时期末后一段，重演此时期最先一段。二〇〇一年九月十一日，主引领伊个子民归回古道；勒许多真理当中，伊拉发现了“七次”，正如约西亚王辰光所发现个一样。随后晚雨开始洒落，一种试验个过程也开始了，结果生出对两等敬拜者个分别。
In fulfillment of Habakkuk chapter two the two sacred charts were discovered and became an emblem of that historical period. Just as significantly the “debate” of Habakkuk chapter two began, between the methodology of line upon line, which is the latter rain methodology, in opposition to the methodology of apostate Protestantism that had been progressively adopted by Adventism beginning in the rebellion of 1863.
应验哈巴谷书第二章，两幅神圣图表被发现了，并成为该历史时期个标志。一样要紧格是，哈巴谷书第二章所讲个“争辩”也开始了：一面是“一行又一行”个方法，也就是晚雨个方法；另一面是背道个新教个方法，伊是自1863年个悖逆起头，被复临信仰渐进采用个。
Jesus promised that He would give His last-day people “the keys of the kingdom,” and in so doing, He is referring to the correct biblical methodology, that contains the necessary prophetic keys to recognize, establish and proclaim the message of the Midnight Cry and Loud Cry.
耶穌應許，伊要賜畀伊末日个子民「天國个鑰匙」；伊講到個層意思，就是指合乎聖經个正確方法，內中包含所必需个預言性鑰匙，用來辨明、建立並宣告半夜呼聲同大聲呼喊个信息。
“Those who commune with God walk in the light of the Sun of Righteousness. They do not dishonor their Redeemer by corrupting their way before God. Heavenly light shines upon them. As they near the close of this earth’s history, their knowledge of Christ, and of the prophecies relating to him, greatly increases. They are of infinite worth in God’s sight; for they are in unity with his Son. To them the word of God is of surpassing beauty and loveliness. They see its importance. Truth is unfolded to them. The doctrine of the incarnation is invested with a soft radiance. They see that the Scripture is the key that unlocks all mysteries and solves all difficulties. Those who have been unwilling to receive the light and walk in the light will be unable to understand the mystery of godliness, but those who have not hesitated to take up the cross and follow Jesus, will see light in God’s light.” The Southern Watchman, April 4, 1905.
“迭些拨搭上帝相交通个人，行勒公义之日个光里。伊拉弗会用勒上帝面前败坏自家个道路，来羞辱伊拉个救赎主。天浪个光照勒伊拉身上。等到伊拉挨近介个世界历史个终局辰光，伊拉对基督，并对一切关乎伊个预言个认识，就大大加增。伊拉勒上帝眼光里，价值无限；因为伊拉搭伊个儿子合而为一。对伊拉来讲，上帝个道有超过一切个华美搭可爱。伊拉看见其重要。真理向伊拉展开。道成肉身个教义，披上柔和个光辉。伊拉看见，《圣经》就解开一切奥秘、解决一切难处个钥匙。凡弗肯领受光、也弗肯行勒光里个人，就弗能够明白敬虔个奥秘；但是那些弗曾迟疑、肯背起十字架来跟从耶稣个人，就要勒上帝个光中看见光。”《The Southern Watchman》，1905年4月4日。
Those represented by Peter, who are the one hundred and forty-four thousand, are those who accept the Laodicean message that arrived on September 11, 2001, which is now being repeated since July, 2023. The Laodicean message that arrived in 1856, was the increased knowledge of the “seven times,” and when Christ brings the dead bones together, and thereafter brings them to life they transition from the Laodicean movement of the third angel unto the Philadelphian movement of the one hundred and forty-four thousand. That transition is brought about by Christ’s Word, for they are sanctified by His Word, and His Word is “truth,” and His Word is the “key” that unlocks His Word.
彼得所表號个，就係一十四萬四千人，伊拉乃係接受喺2001年9月11號到來个老底嘉信息个人；而今，自2023年7月起，該信息又再一遍被重申。1856年所到來个老底嘉信息，乃係對「七次」个增廣知識；及至基督使死骨聚攏一淘，然後再叫伊拉活轉來，伊拉就從第三位天使个老底嘉運動，轉入一十四萬四千人个非拉鐵非運動。該个轉變，乃由基督个道所成就；因為伊拉係因伊个道得以成聖，而伊个道就係「真理」，伊个道也係解開伊个道个「鑰匙」。
And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Revelation 3:7–8.
「寫畀非拉鐵非教會个使者：『該聖潔个、該真實个、執大衛个鑰匙个、開了就無人關得起，關了就無人開得起个，講介樣个話：我曉得儂个行為。看哪，我已經擺拉儂面前一扇開个門，無人關得起；因爲儂稍微有一點力量，也遵守了我个道，並無否認我个名。』啟示錄 3:7–8。」
The methodology of “line upon line” is the key which Christ promised to His last-day people in the battle at the “gates”. A “gate” is a church.
「一句覆一句」个方法，乃是基督应许赐拨伊末后日子个子民，叫伊拉好勒「城门」里向争战个钥匙。「城门」就是教会。
And Jacob awaked out of his sleep, and he said, Surely the Lord is in this place; and I knew it not. And he was afraid, and said, How dreadful is this place! this is none other but the house of God, and this is the gate of heaven. Genesis 28:16, 17.
雅各從睏覺裡醒來，講：「主實在㑚此個所在，我卻弗曾曉得。」伊就害怕，講：「此地何等可畏！此地弗是別樣，乃是上帝个殿，也就是天个門。」創世記 28:16、17
The battle at the gates represents the religious battles that occur between truth and error, and the error of the religion of Greece, is the gate of hell, and the religion of apostate Laodicean Adventism is also a gate. The Laodicean Adventist gate represents where the debate of Habakkuk is fulfilled.
城門口个爭戰，表明真理搭錯謬之間所發生个宗教爭戰；希臘个宗教之錯謬，乃是地獄之門；而背道个老底嘉復臨信徒个宗教，也是一個門。老底嘉復臨信徒个門，表明哈巴谷个辯論正是在該處應驗。
In that day shall the Lord of hosts be for a crown of glory, and for a diadem of beauty, unto the residue of his people, And for a spirit of judgment to him that sitteth in judgment, and for strength to them that turn the battle to the gate. But they also have erred through wine, and through strong drink are out of the way; the priest and the prophet have erred through strong drink, they are swallowed up of wine, they are out of the way through strong drink; they err in vision, they stumble in judgment. For all tables are full of vomit and filthiness, so that there is no place clean. Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. 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 28:5-14
到該日，萬軍之耶和華必做伊餘剩百姓榮耀个冠冕、華美个冕旒；也做審判之靈，賜畀坐堂行審判个人；又做力量，賜畀轉回爭戰到城門个人。毋過伊拉也因酒失迷，因濃酒走差了路；祭司同先知因濃酒失迷，畀酒吞沒，因濃酒走差了路；伊拉喺異象上錯誤，喺審判上顛蹶。因為各樣桌子攏滿了嘔吐同污穢，甚至無一塊潔淨个所在。 伊欲教啥人知識？欲使啥人明白道理？是該些斷了奶、離了懷个麼？因為誡命上加誡命，誡命上加誡命；準繩上加準繩，準繩上加準繩；此地一點，彼地一點。主必藉結巴个嘴唇同別樣个舌頭對這百姓講話。伊曾對伊拉講：「這就是安息，通使疲乏个人得著安息；這就是甦醒舒暢。」毋過伊拉勿肯聽。 所以，耶和華个話臨到伊拉，就是誡命上加誡命，誡命上加誡命；準繩上加準繩，準繩上加準繩；此地一點，彼地一點；致使伊拉行去，反倒向後跌倒，並且跌碎，落入網羅，畀人捉牢。所以上，耶路撒冷這百姓个掌權者啊，爾等這班褻慢个人，著聽耶和華个話。以賽亞書 28:5-14
The keys of the kingdom are the words of the Scriptures, that are given to God’s last-day people by the Word.
國度个鑰匙，就係聖經个話語；此等話語，乃係由聖言賜畀上帝末後日子个子民个。
“There are truths in the word which, like veins of precious ore, are hidden beneath the surface. The hidden treasure is discovered as it is searched for, as a miner searches for gold and silver. The evidence of the truth of God’s word is in the word itself. Scripture is the key that unlocks scripture. The deep meaning of the truths of God’s word is unfolded to our minds by His Spirit.
「聖言」裡向有許多真理，好比珍貴礦脈，隱藏勒表面底下。隱密个寶藏，總歸是當人去尋求个辰光顯明出來，正如礦工尋找金銀一樣。上帝聖言真理个憑據，就在聖言本身。經文是開啟經文个鑰匙。上帝聖言諸般真理个深意，乃是藉著伊个靈向我儂个心思漸漸展開。
“The Bible is the great lesson book for the students in our schools. It teaches the whole will of God concerning the sons and daughters of Adam. It is the rule of life, teaching us of the character that we must form for the future life. We need not the dim light of tradition to make the Scriptures comprehensible. As well might we suppose that the noonday sun needs the glimmering torchlight of earth to increase its glory. The utterances of priest and minister are not needed to save men from error. Those who consult the divine Oracle will have light. In the Bible every duty is made plain. Every lesson given is comprehensible. Every lesson reveals to us the Father and the Son. The word is able to make all wise unto salvation. In the word the science of salvation is plainly revealed. Search the Scriptures, for they are the voice of God speaking to the soul.” Testimonies, volume 8, 157.
“《圣经》是我拉学校里学生个大课本。伊教导亚当个囡囝与囡女有关上帝旨意个全部内容。伊是生命个准则，教导我拉为着将来个生命必须形成哪能个品格。我拉并勿需要传统个昏暗之光来叫《圣经》变得可明白。正像我拉也许会想，晌午个太阳需要地上微弱个火把光来增添伊个荣光一样。祭司与传道人个言说，并勿是救人脱离谬误所必需个。凡求问神圣神谕个人，必要得着亮光。于《圣经》里，逐样本分都讲得明明白白。所赐个逐课都可明白。逐课都向我拉显明父与子。圣言能使众人因得救而有智慧。于圣言之中，得救个学问明白启示出来。查考《圣经》罢，因为伊是上帝向心灵讲话个声音。”《证言》卷八，157页。
The keys that Christ gave unto the last-day church have the same power they had when they were given to Peter.
基督交畀末後教會个鑰匙，佢个權能，合同當初交畀彼得辰光一樣。
“Peter had expressed the truth which is the foundation of the church’s faith, and Jesus now honored him as the representative of the whole body of believers. He said, ‘I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven.’
「彼得曾表明了个真理；此真理乃是教会信仰个根基。耶稣现今尊荣伊，立伊作全体信徒个代表。伊讲：『我要将天国个钥匙交拨侬；凡侬在地上所捆绑个，在天上也要捆绑；凡侬在地上所释放个，在天上也要释放。』」
“‘The keys of the kingdom of heaven’ are the words of Christ. All the words of Holy Scripture are His, and are here included. These words have power to open and to shut heaven. They declare the conditions upon which men are received or rejected. Thus the work of those who preach God’s word is a savor of life unto life or of death unto death. Theirs is a mission weighted with eternal results.” The Desire of Ages, 413.
「『天國个鑰匙』就是基督个言語。聖經一切个話語攏是伊个，也攏包括勒此地。這些話語有權能開啟天，也有權能關閉天。伊拉宣告人得蒙接納抑是被棄絕个條件。故此，傳講上帝話語之人个工作，或成做叫人得生命以至於生命个香氣，或成做叫人遭死亡以至於死亡个香氣。伊拉所承擔个，乃是一項帶有永恆結果个使命。」《歷代願望》，413。
The power that is manifested through His words, when placed in the hands of men is based upon the principles identified in His word. The simplest perhaps, and perhaps the most profound is that truth is established upon the testimony of two.
藉着伊拉言语所显明个权能，一朝交到人个手里，乃是建立勒伊拉话语所指明个原则之上。其间顶简单个，亦许也顶深奥个，乃是：真理系凭两个人个见证得以立定。
“Another grave evil that had arisen in the church was that of brethren going to law against one another. Abundant provision had been made for the settlement of difficulties among believers. Christ Himself had given plain instruction as to how such matters were to be adjusted. ‘If thy brother shall trespass against thee,’ the Saviour had counseled, ‘go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as a heathen man and a publican. Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven.” Matthew 18:15–18.” Acts of the Apostles, 304.
「教會裡向來又興起了一樁嚴重个惡事，就是弟兄彼此對簿公堂。為咾信徒中間个爭端得着解決，早已設立了充分个辦法。基督自家也曾清楚指示，這等事體當哪能調處。救主曾勸戒講：『倘若儂个弟兄得罪儂，儂就去，當儂搭伊兩個人个面，指出伊个過錯；若伊聽儂，儂就挽回了儂个弟兄。若伊弗聽，儂就另外帶一兩個人同去，為着叫句句話，憑兩三個見證人个口得以定準。若伊還是弗聽，就告訴教會；若連教會也弗聽，就看伊像外邦人搭稅吏一樣。我實在告訴儂等，凡儂等在地上所捆綁个，在天上也要捆綁；凡儂等在地上所釋放个，在天上也要釋放。』馬太福音18:15–18。」《使徒行傳》，304。
There are at least three geographical witnesses of the period when the one hundred and forty-four thousand are sealed at the Midnight Cry. Remembering the fact that at the cry at midnight, it is too late to obtain the oil, we find the geographical testimony of the Exeter camp meeting providing an illustration of the point where God’s last-day people are sealed, and we find that truth represented by the geography of Caesarea Philippi, and also by the testimony of the battle of Panium, in verses thirteen to fifteen of Daniel chapter eleven. Perhaps it is a little off to identify these three witnesses as geographical, but I am employing that term because the geography is certainly part of the setting in Exeter and Caesarea Philippi. Jesus places Peter within the prophetic geography that the one hundred and forty-four thousand find themselves in the last days. Then He gives a command.
至少有三个地理上个见证，指向一十四万四千人勒半夜呼声辰光受印个时期。记牢半夜有呼声个辰光，想要再去得着油已经忒迟了；照此来看，埃克塞特营会个地理见证，就提供了一个图解，显明上帝末日子民受印个关口；并且，迦撒利亚腓立比个地理也表明了此项真理，另外还有《但以理书》第十一章十三至十五节里帕纽之战个见证。把这三个见证称作“地理上个”也许略微勿尽贴切，不过我用此词，是因为地理本来就是埃克塞特搭迦撒利亚腓立比情境个一部分。耶稣把彼得安放勒一十四万四千人末后日子所处个先知性地理之中。随后，伊发出了一道命令。
And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Then charged he his disciples that they should tell no man that he was Jesus the Christ. From that time forth began Jesus to show unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day. Then Peter took him, and began to rebuke him, saying, Be it far from thee, Lord: this shall not be unto thee. But he turned, and said unto Peter, Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men. Matthew 16:19–23.
我要拨天国个钥匙交拨侬；凡侬勒地上所捆绑个，勒天上也要捆绑；凡侬勒地上所释放个，勒天上也要释放。随后，伊严严吩咐门徒，弗许对任何人讲伊就是真个耶稣基督。自此辰光起头，耶稣开始指示伊个门徒，伊必须上耶路撒冷去，受长老、祭司长并文士许多个苦害，而且要拨人杀脱，到第三日再复活。彼得就拉牢伊，开始责怪伊，讲：“主啊，万弗可如此；此事断断弗会临到侬身上。”耶稣转过身来，对彼得讲：“退到我后头去，撒但！侬是我个绊脚石；因为侬弗体会上帝个事，单体会人个事。”《马太福音》16:19–23。
The word “Exeter” is the name of a city in Devon, England. Its etymology can be traced back to Old English, where it was known as “Exanceaster” or “Execestre.” The name is believed to derive from the Old English words “Exe” (referring to the River Exe, upon which the city is situated) and “ceaster” (meaning “Roman fort” or “walled city”). Therefore, “Exeter” means either the “fort on the River Exe,” or “the walled city by the River Exe.” The geography associated with the arrival and fulfillment of the Midnight Cry in Millerite history identifies a location where there was water, representing the outpouring of the Holy Spirit, and a point where God was raising up an army to proclaim the message to the world, which Sister White informs us went like a “tidal wave.” A tidal wave is not simply river water, it is water that is super empowered.
「Exeter」者，英吉利德文郡一座城个名称也。其词源可追溯至古英语，彼时称作「Exanceaster」或「Execestre」。此名一般认为系出自古英语「Exe」（指此城所临个埃克斯河）与「ceaster」（意为「罗马营堡」或「有城垣个城邑」）二词所合。故「Exeter」之意，或为「埃克斯河畔个营堡」，或为「埃克斯河边有城垣个城邑」。 在米勒派历史当中，凡与子夜呼声之来到与应验相关个地理，指明一处有水个所在；此水象征圣灵个浇灌；并且也指明一处上帝正在兴起一支军旅、要向世界宣告此信息个地点。怀爱伦姊妹告诉我伲，此信息出去，犹如「tidal wave」。潮浪并弗单单是河水，乃是得着超然大能所加强个水。
Millerite history was the fulfillment of the parable of the ten virgins, and when the one hundred and forty-four thousand are brought to the conclusion of the sealing time, they will repeat the waymarks identified at the beginning of the sealing time, and also the history of the Exeter camp meeting. An angel will descend with a testing message that is required to be eaten. That message will lead to the foundations, and it will confront the two classes with the “seven times,” of Leviticus twenty-six. It will include the Revelation of Jesus Christ, that is represented by Peter as an acceptance that Jesus was anointed as the Christ, when the divine symbol descended in the form of a dove, typifying September 11, 2001. It will include the understanding that Jesus is the divine Son of God, and also that by Jesus taking upon His divine being the flesh of fallen mankind, He is also the Son of man.
米勒派个历史，乃是十个童女比喻个应验；等到一十四万四千人被带到印记时期个终局辰光，伊拉要重演印记时期起头辰光所认出个路标，也要重演埃克塞特营会个历史。有一位天使要降下来，带着一则试验人个信息；该信息是必须吃下去个。该信息要引人归到根基，也要拿《利未记》二十六章个“七次”摆勒两等人面前。该信息要包括耶稣基督个启示；彼得曾用一桩事实来表明这层启示，就是当神圣个表号以鸽子个形状降下来个辰光，承认耶稣受膏成为基督；这乃是预表二〇〇一年九月十一日。该信息也要包括对耶稣是上帝神圣之子个认识；并且也要包括这层认识：因着耶稣将堕落人类个肉身担勒伊自己神圣个本体之上，伊也就是人子。
These truths will produce two classes of worshippers, as they did post-September 11, 2001. The two classes were represented at the Exeter camp meeting, for at that camp meeting there was a tent set up by a group from Watertown, who rejected the message of the Midnight Cry as presented through Samuel Snow. They held counterfeit meetings that were so loud and emotional the leaders of the meetings of Snow went to them and informed them to quiet down. At the camp meeting there were two classes manifested, and both professed to be associated with water, but one was a counterfeit and represented the foolish who were without oil. The group in the Exeter tent were the army who were the city, that was also a fort, for they were typifying Ezekiel’s dead dry bones who are raised up as a mighty army at the message of the Midnight Cry.
迭兜真理要生出两等敬拜个人，正如伊拉勒 2001 年 9 月 11 号之后所发生个一样。迭两等人勒 Exeter 营会里向有表明，因为勒迭个营会里，有一顶帐棚是 Watertown 来个一班人搭起来个；伊拉拒绝经由 Samuel Snow 所传个半夜呼声信息。伊拉聚会是假冒个，声响大得来吵闹，情绪又激烈，以致 Snow 聚会个领头人走到伊拉那里去，告诉伊拉安静下来。勒迭个营会里，两等人显明出来，两个都自称搭“水”有关系；不过一等是假冒个，表明仔勒无油个愚拙人。Exeter 帐棚里个迭班人，就是那支军队，也就是那座城，同时也是一座保障；因为伊拉所预表个，就是以西结所讲个枯干死骨，勒半夜呼声个信息之下被兴起来，成为一支大能个军队。
In the history where those two classes are manifested Peter represented both classes. His confession that identified Jesus as the Christ, and the Son of God was produced by the inspiration of the Holy Spirit, for Christ plainly told him, “Flesh and blood hath not revealed it unto thee, but my Father which is in heaven.” When Jesus then informed the disciples of the cross, Peter, lacking the influence of the Holy Spirit at that moment, took Christ, “and began to rebuke Him, saying, Be it far from thee, Lord: this shall not be unto thee. But He turned, and said unto Peter, Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men.”
㑚两等人显明出来个历史当中，彼得代表了两等人。伊个认信——认出耶稣就是基督，也就是上帝个儿子——乃是圣灵个感动所产生个，因为基督明明白白对伊讲：“这弗是属血气个启示了侬，乃是我天上个父启示了侬。” 当耶稣随后将十字架个事体告诉门徒个辰光，彼得当时缺少圣灵个感化，就拉牢基督，“就劝阻伊，讲：主啊，万勿如此，这事断断弗会临到侬身上。耶稣转过身来，对彼得讲：撒但，退我后边去罢！侬是绊我脚个；因为侬弗体贴上帝个事，只体贴人个事。”
The emotional outburst of Peter aligned with the emotional worship that was occurring in the Watertown tent when Samuel Snow was presenting the message of the Midnight Cry. At that level Peter represents those who are candidates to be among the one hundred and forty-four thousand. Those candidates represent a class that has the oil, which is the Holy Spirit, and it is the message and it is the character, and the other class lacks the oil. In the setting of Caesarea Philippi, Christ began to unfold “that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day.”
彼得个情感迸发，跟塞缪尔·斯诺正在沃特敦帐棚里传讲“半夜呼声”信息辰光所发生个情绪化敬拜，是相一致个。在该一层面上，彼得表明了那些有资格成为十四万四千人之一个候选者。该些候选者表明一等有油个人；该油就是圣灵，也就是信息，也就是品格；另一样一等却缺少该油。在该撒利亚·腓立比个场景当中，基督开始阐明：“他必须上耶路撒冷去，受长老、祭司长并文士许多个苦，又被杀，并且第三日复活。”
The disappointment of the disciples when those events were actually fulfilled at the cross is the history Sister White employs to illustrate the disappointment of October 22, 1844, and the disappointment of the Hebrews at the Red Sea crossing with Pharaoh’s army closing in and the waters of the sea in front of them. All of those witnesses identify the soon coming Sunday law, and the revelation of verses thirteen to fifteen of Daniel eleven, provides the testimony of the events that lead to that Sunday law. In doing so they also represent the “portion of the prophecy of Daniel relating to the last days.”
门徒望见该些事件竟然喺十字架上应验个辰光所经历个失望，乃系怀爱伦姊妹所采用来说明一八四四年十月二十二日个失望，以及希伯来人喺红海边、法老个军兵迫近、海水拦喺伊拉前头个辰光所经历个失望个历史。该一切见证都指明将要迅速来到个星期日法令；《但以理书》第十一章第十三至十五节个启示，就提供了引向该星期日法令之诸事件个见证。伊拉喺此也代表“但以理预言中有关末后日子个部分”。
We will continue this study in the next article.
阿拉要勒下一篇文章里继续该项研究。
“A careful study of types and antitypes led to the observation that the crucifixion of Christ took place on the very day in the yearly round of ceremonies given to Israel when the Passover lamb was slain. Would not the cleansing of the sanctuary typified in the Day of Atonement—falling on the tenth day of the seventh month—likewise take place on the very day in the year celebrated in the type? (see The Great Controversy, 399). This, according to the true Mosaic reckoning of time, would be October 22. Early in August, 1844, at a camp meeting at Exeter, New Hampshire, this view was introduced and it was accepted as the date for the fulfillment of the prophecy of the 2300 days. The parable of the ten virgins in Matthew 25:1–13 took on particular significance—the tarrying of the bridegroom, the waiting and slumbering of those who awaited the marriage, the cry at midnight, the shutting of the door, et cetera. The message that Christ was coming on October 22 came to be known as the ‘midnight cry.’ ‘The ‘midnight cry,’ wrote Ellen White, ‘was heralded by thousands of believers.’ She added:
「對預表搭實體个仔細研究，叫人觀察到：基督个釘十字架，正正發生勒上帝逐年賜畀以色列个禮儀循環當中、逾越節羊羔被宰殺个阿一日。咁麼，贖罪日所預表个聖所潔淨——落勒七月初十——阿是也應當發生勒一年當中預表所慶祝个正正阿一日？（見《善惡之爭》，399頁。）照真正摩西式个曆法計算，阿日就是10月22日。1844年8月初，勒新罕布什爾州埃克塞特个一次營會當中，阿種看法被提出，並且被接受做2300日預言應驗个日期。馬太福音25:1–13十個童女个比喻，就有了特別重大个意義——新郎遲延、等候婚筵个人等待搭睏倦睡著、半夜个呼聲、門被關上，等等。基督要勒10月22日來臨个信息，就被叫做『半夜呼聲』。『“半夜呼聲”，』懷愛倫寫道，『“曾由成千个信徒傳揚。”』伊又加上一句：」
“‘Like a tidal wave the [seventh-month] movement swept over the land. From city to city, from village to village, and into remote country places it went, until the waiting people of God were fully aroused.—The Great Controversy, 400.’
“‘像潮水浪头一样，[第七月]个运动席卷了全地。从城到城，从乡村到乡村，一直到偏远个地方侪传去，直等候个上帝子民完全被唤醒。——《善恶之争》，400。’”
“The rapidity with which the message spread is depicted by writers cited by L. E. Froom:
信息传播之迅速，L. E. Froom 所征引个几位作者有生动个描绘：
“‘Bates left the record that the Exeter message ‘flew as it were upon the wings of the wind.’ Men and women sped by rail and water, by stagecoach and horseback, with bundles of books and papers, distributing them as ‘profusely as the leaves of autumn.’ White said, ‘The work before us was to fly to every part of that wide field, sound the alarm, and wake the slumbering ones.’ And Wellcome adds that the movement broke forth like the released waters of a dam. Fields of ripened grain were left standing unharvested, and full-grown potatoes left undug in the ground. The coming of the Lord was nigh. There was no time now for such earthly things.—The Prophetic Faith of Our Fathers, Vol. IV, p. 816.
「貝茨留落記錄，講艾克塞特个信息『像搭風个翅膀飛去一樣。』男女眾人，或乘火車，或行水路，或坐驛車，或騎馬，帶牢一捆捆書冊同報紙，將伊拉『像秋天个葉子恁般大量』分發出去。懷特講：『擺在我拉面前个工作，就是要飛到該片廣闊田地个各處，吹響警報，喚醒那些沉睡个人。』韋爾康又補充講，該運動爆發起來，像水壩放開个洪水一樣。成熟个莊稼還立勒田裡，無人收割；長成个洋山芋還留勒泥土裡，無人挖起。主个降臨近了。到此辰光，再也無工夫顧著這等屬地个事體。——The Prophetic Faith of Our Fathers, Vol. IV, p. 816。」
“As an eyewitness and participant in the movement, Ellen White described the character of the rapidly accelerating work:
「做該場運動个目擊者同參與者，懷愛倫如此描述該項迅速加快个工作之性質：」
“‘Believers saw their doubt and perplexity removed, and hope and courage animated their hearts. The work was free from those extremes which are ever manifested when there is human excitement without the controlling influence of the word and Spirit of God…. It bore the characteristics that mark the work of God in every age. There was little ecstatic joy, but rather deep searching of heart, confession of sin, and forsaking of the world. A preparation to meet the Lord was the burden of agonizing spirits….
「信徒看見佢拉个疑惑搭困惑得著消除，希望搭勇氣激發了佢拉个心。該項工作脫離了凡有人个興奮、卻無上帝个道搭聖靈約束个影響時，總會顯出來个極端……伊帶有一切時代中標明上帝作為个特徵。狂喜个歡樂並無幾許，倒是深切个省察內心、認罪，搭離棄世界。為了預備迎見主，這乃是那些痛苦掙扎之靈魂个重擔……」
“‘Of all the great religious movements since the days of the apostles, none have been more free from human imperfection and the wiles of Satan than was that of the autumn of 1844. Even now, after the lapse of many years [1888], all who shared in that movement and who have stood firm upon the platform of truth still feel the holy influence of that blessed work and bear witness that it was of God.—Ibid., 400, 401.’
「『自使徒个日脚以來，凡一切重大个宗教運動當中，冇一樁比一八四四年秋季个彼場運動更加脫離人性个缺陷搭撒但个詭計。即到如今，雖然已經過了許多年〔1888〕，凡有分於該運動、並且穩立於真理根基之上个人，仍舊感受着彼項蒙福之工个神聖感化，並且作見證講：該運動實在是出於上帝个。——同上，400、401。』」
“In spite of the evidences of a work sweeping across the land and drawing thousands into the fellowship of the Second Advent, and some two hundred ministers from various churches united in spreading the message, [See C. M. Maxwell, Tell it to the world, pp. 19, 20.] the Protestant churches as a whole spurned it and used every means at their command to prevent the belief in Christ’s soon coming from spreading. No one dared to mention in a church service the hope of the soon coming of Jesus, but to those awaiting the event it was quite different.
“雖然有一項聖工个憑據顯明，伊正橫掃各地，招聚幾千人來加入第二次降臨个團契，並且有約兩百位出自各樣教會个傳道人同心合意傳揚此信息，[見 C. M. Maxwell, Tell it to the world, pp. 19, 20.] 然而整體个新教諸教會卻棄絕伊，並運用伊拉手頭一切所能个法子，欲阻止人對基督快要再來个信念傳開。無人敢在教會聚會當中提起耶穌快要再來个盼望；但對於那些等候此事發生个人，情形卻全然不同。”
“Ellen White told what it was like:
「艾倫·懷特講着其辰光个景象：」
“‘Every moment seemed precious and of the utmost importance to me. I felt that we were doing work for eternity, and that the careless and uninterested were in the greatest peril. My faith was unclouded, and I appropriated the precious promises of Jesus to myself….
「『逐一刻看上去侪极其宝贵，对我来讲有至高个重要性。我觉得我拉勒做个工，是为着永恒；而那等粗心大意、漠弗关心个人，正处勒最大个危险当中。吾个信心并无一丝阴翳，我也把耶稣宝贵个应许领受归己……』」
“‘With diligent searching of hearts and humble confession we came prayerfully up to the time of expectation. Every morning we felt that it was our first business to secure the evidence that our lives were right before God. We realized that if we were not advancing in holiness we were sure to retrograde. Our interest for each other increased; we prayed much with and for one another.
「我拉用殷勤省察个心搭謙卑个認罪，祈禱咁行到所盼望个辰光。逐日朝晨，我拉總覺着，頭一樁要緊个事體，就是確定我拉个生活喺 神面前係正个。我拉曉得，若是我拉弗喺聖潔裡向前長進，就一定會倒退。我拉對彼此个關懷更加增長；我拉常常同心祈禱，也為着對方多多祈禱。」
“‘We assembled in the orchards and groves to commune with God and to offer up our petitions to Him, feeling more clearly His presence when surrounded by His natural works. The joys of salvation were more necessary to us than our food and drink. If clouds obscured our minds we dared not rest or sleep till they were swept away by the consciousness of our acceptance with the Lord.—Life Sketches of James White and Ellen G. White (1880), 188, 189.” Arthur White, The Ellen White Biography, volume 1, 51, 52.
“‘阿拉聚集勒果园搭树林里，搭上帝交通，也向伊献上阿拉个祈求；当阿拉被伊自然个作为环绕辰光，就更加清楚地感觉着伊个同在。救恩个喜乐，对阿拉来讲，比饮食还要更加要紧。若是有云雾遮蔽阿拉个心思，阿拉总弗敢安歇，也弗敢困觉，直等到主接纳阿拉个意识将这些云雾一扫而空。——《雅各·怀特搭爱伦·怀特生平略述》（1880），188，189。’” 亚瑟·怀特，《爱伦·怀特传》，第1卷，51，52。