We are working through Isaiah chapter twenty-seven, for it establishes the context for the following chapters of Isaiah. Those following chapters identify the latter rain as the correct biblical methodology. The methodology, when recognized and employed, reveals the prophetic message that if accepted produces a corresponding experience.
阿拉正在查考《以賽亞書》二十七章，因爲伊爲後續个《以賽亞書》諸章奠定了語境。後續个諸章指出，晚雨乃是合乎聖經个正確方法論。此方法論，若被認明並加以運用，就會顯明預言个信息；而此信息若被領受，便會產生與之相應个經歷。
On September 11, 2001 the song that is to be sung unto the former covenant people of God, who are the Seventh-day Adventist people, is that they are being passed by as God’s people, for they have not brought forth the fruits that were intended by God for His vineyard to produce. The song was to be premised on the covenant relationship, represented by the vineyard which God had planted and also by their rejection of the stone of stumbling in 1863. They had become Laodicea in 1856, and for seven years, or “seven times”, or twenty-five hundred and twenty days, God sought entrance, but they closed the door against Him in 1863.
到2001年9月11日，向上帝从前立约个子民、也就是安息日会民众，所当唱个诗歌乃是：伊拉已经被掠过，不再算作上帝个子民；因为伊拉弗曾结出上帝原本要伊个葡萄园所结个果子。迭首诗歌，原是建立勒立约关系个基础浪，迭层关系一面由上帝所栽种个葡萄园来表明，一面也由伊拉勒1863年弃绝那块绊脚石来表明。伊拉勒1856年已经变成老底嘉；而勒七年、也就是“七次”、也就是二千五百二十日当中，上帝寻求进入，伊拉却勒1863年向伊关上了门。
Since September 11, 2001 they are being bound into bundles in advance of being spewed fully out of His mouth at the Sunday law. The message to be sung to Adventism since September 11, 2001 is the Laodicean message, which is the message of the vineyard that contains the stumbling stone that crushes any who refuse to “see” and “taste” the precious stone. The promise to the Laodiceans in Isaiah’s passage is that any Adventist who chooses to accept this final warning, still has time to “take hold of” Christ’s “strength, that” they “may make peace with” Christ, for Christ is still willing “to make peace with” them. But at the cry at midnight, just before the soon-coming Sunday law, that opportunity is forever over.
自二〇〇一年九月十一日以来，彼拉已经预先给捆做一束一束，等到礼拜日法令临到辰光，纔会从伊个口里完全给吐出去。自二〇〇一年九月十一日以来，应当向复临信徒团体唱个信息，就是老底嘉个信息；迭个信息也就是葡萄园个信息，其中包含迭块绊跌个石头，要压碎一切勿肯“看见”并“尝着”迭块宝贵石头个人。以赛亚那段经文里向老底嘉人个应许是：凡是拣选接受迭个最后警告个复临信徒，仍旧还有辰光去“抓牢”基督个“能力，叫”伊拉“得以同”基督“和好”，因为基督仍旧愿意“同”伊拉“和好”。不过，及至半夜个呼喊发出，就在快要来到个礼拜日法令以前，迭个机会便永远结束了。
In the time period that began on September 11, 2001 God promised to make those who “in time past were not a people”, “a root out of a dry ground”, to “take root” “blossom and bud, and fill the face of the world with fruit.” What causes the root of Jesse to blossom and bud is the latter rain, for the root that is to blossom and bud is destined prophetically to be the ensign that is lifted up, and the ensign is the root of Jesse.
起自2001年9月11号个辰光里，神应许要使箇些“从前勿曾成其为民”个，亦即“出于燥地个根”，得以“扎根”，并且“开花发芽，叫普天下满了果子”。使耶西个根开花发芽个缘由，乃是晚雨；因为个将要开花发芽个根，照先知预定，是注定要成为被竖立起来个旌旗，而箇旌旗就是耶西个根。
And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. Isaiah 11:10.
到該日，耶西个根必立作萬民个旗幟；列邦必來尋求伊，伊个安息必有榮耀。以賽亞書 11:10。
The latter rain caused the root of Jesse to blossom and bud beginning on September 11, 2001 and at the soon-coming Sunday law the root will fill the whole earth with fruit. The Sunday law in Isaiah chapter twenty-seven is the progressive history that is also represented in chapters one through three in the book of Daniel. The latter rain began to sprinkle when the nations were angered on September 11, 2001 with the release and then immediate restraint of Islam of the third Woe.
后雨自二〇〇一年九月十一日起，叫耶西个根开花发芽；及至将临个星期日法令，伊个根就要用果子充满全地。以赛亚书第二十七章里向个星期日法令，是一段递进个历史；同样个历史，也显明勒但以理书第一至第三章当中。后雨开始零星洒落，是勒二〇〇一年九月十一日列国发怒个辰光；其时，第三样灾祸个伊斯兰势力被释放，随即又受着遏制。
“‘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.
「此地所講个『彼辰光苦難个開端』，並弗是指瘟災起首傾倒个辰光，乃是指佇伊拉傾倒以前一段短短个時期，當基督還勒聖所裡个辰光。彼辰光，當救恩个工夫將要收煞之際，苦難要臨到地上，列國也要發怒；然而伊拉要受約束，免得攔阻第三位天使个工作。佇彼辰光，『晚雨』，也就是從主面前來个甦醒與滋潤，必要降臨，為着賜能力互第三位天使个大聲呼喊，也為着預備聖徒，叫伊拉會當站立得住，經過七個末後瘟災將要傾倒个時期。」《早期著作》，85。
In the passage Sister White is clarifying that there is a short period when salvation is still open. The “time of trouble” she is addressing is distinct from the great time of trouble, that begins when probation fully closes. In Adventism it is rightly referred to as “the little time of trouble” in relation to the great time of trouble that begins when Michael stands up. The “little time of trouble” represents the period when national ruin begins at the soon-coming Sunday law, and continues until probation closes.
㗎段經文裡，懷愛倫姊妹講明：喺一段短辰光當中，救恩仍舊是向人開放个。伊所講个「患難个時候」，跟恩門全然關閉之後纔起首个大患難辰光，乃是有分別个。喺復臨信仰當中，對於米迦勒起立之時所起首个大患難辰光來講，稱其為「小患難个時候」，乃是正當个。「小患難个時候」所表明者，就是國家敗壞自那將近要來个星期日法令起首个時期，並且一直延續到恩門關閉。
In the history from September 11, 2001 through to the Sunday law the final cleansing and judgment of Adventism is illustrated as occurring during the “sprinkling” of the latter rain. That period when the latter rain, which is also the “refreshing,” begins as a “sprinkling”, but progresses unto the full outpouring at the Sunday law. In that period, which begins when Islam of the third Woe makes the nations angry, the latter rain begins to fall, and some recognize the latter rain and receive it, and some do not recognize the latter rain. Some recognize that something is happening, but they don’t understand what it is, and brace themselves against it.
㧯 2001 年 9 月 11 日起，直到主日法為止个歷史當中，復臨運動最後个潔淨搭審判，乃係顯明做發生㑚後雨个「灑灑落」期間。該段時期當中，後雨——也就係个「甦醒」——起先做「灑灑落」樣式開始，後來一直推進，到主日法臨到時成為完全个傾降。㧯該段時期內，自第三樣災禍个伊斯蘭使列國發怒个辰光起，後雨就開始落下；有些人認得後雨，也領受伊；也有些人勿認得後雨。有些人曉得有事體咾發生，總歸佢拉勿明白該究竟係啥物，反倒警備自守，抵擋伊。
“Many have in a great measure failed to receive the former rain. They have not obtained all the benefits that God has thus provided for them. They expect that the lack will be supplied by the latter rain. When the richest abundance of grace shall be bestowed, they intend to open their hearts to receive it. They are making a terrible mistake. The work that God has begun in the human heart in giving His light and knowledge must be continually going forward. Every individual must realize his own necessity. The heart must be emptied of every defilement and cleansed for the indwelling of the Spirit. It was by the confession and forsaking of sin, by earnest prayer and consecration of themselves to God, that the early disciples prepared for the outpouring of the Holy Spirit on the Day of Pentecost. The same work, only in greater degree, must be done now. Then the human agent had only to ask for the blessing, and wait for the Lord to perfect the work concerning him. It is God who began the work, and He will finish His work, making man complete in Jesus Christ. But there must be no neglect of the grace represented by the former rain. Only those who are living up to the light they have will receive greater light. Unless we are daily advancing in the exemplification of the active Christian virtues, we shall not recognize the manifestations of the Holy Spirit in the latter rain. It may be falling on hearts all around us, but we shall not discern or receive it.” Testimonies to Ministers, 506, 507.
“有许多人大大失脱了领受先雨。上帝就此为伊拉所预备个一切益处，伊拉并呒没全然得着。伊拉指望所缺个部分，要由后雨来补足。等到恩典极其丰盛个充沛赐下来个辰光，伊拉才打算敞开心来领受。伊拉是在犯一个极其可怕个错误。上帝在人心里头藉着赐下伊个亮光搭知识所起首个工作，必须不断地向前推进。每一个人都必须觉悟自家个需要。心里必须倒空一切污秽，并且得着洁净，好叫圣灵居住。早期个门徒，就是藉着认罪搭离弃罪，藉着恳切个祷告，并且将自身献身归与上帝，来为五旬节圣灵个浇灌作准备个。现今也必须做同样个工作，不过程度要更加深广。彼辰人个方面只要求恩福，并等候主为伊成全有关伊个工作。起首做工个是上帝，完成伊工作个也是上帝；伊要使人在耶稣基督里成为完全。然而，绝对弗可忽略那由先雨所表明个恩典。只有照着所已经得着个亮光来生活个人，才会领受更大个亮光。若是我拉弗逐日向前，在活出来个基督徒积极美德上有长进，我拉就弗会认出后雨当中圣灵个显现。后雨也许正在落勒我拉四围许多人个心上，不过我拉却弗会辨明，也弗会领受。”《传道良言》506、507页。
The latter rain is now falling and there are those who recognize it and therefore receive it, and there are those who do not recognize it, and therefore do not receive it. The latter rain must be recognized to be received. The latter rain is not just an experience only, it is an experience that is produced by a message, but the message can only be received when the correct methodology is employed to establish the message. Without recognizing the methodology which establishes the message of the latter rain, it is virtually impossible to understand the prophetic lessons that are represented in the rise and fall of kingdoms set forth in the books of Daniel and Revelation.
今末后个雨正当落下，有些人认得伊，故此领受伊；也有些人勿认得伊，故此弗曾领受。末后个雨必须先被认得，方能被领受。末后个雨弗单单是一种经历；伊是一种由一则信息所产生个经历，独是该信息唯有当用着正确个方法来确立辰光，方能被领受。若弗认得那确立末后之雨信息个方法，要明白《但以理书》搭《启示录》里所陈明、借着诸国兴衰所表显个预言教训，实在几乎是弗可能个。
The ensign that is lifted up to the world is identified by Isaiah as the “root of Jesse”, and in chapter twenty-seven those who “come of Jacob” “take root.” Those that are the “root of Jesse” are also identified there as “Israel,” and they are those who first blossom and bud, and thereafter fill the world with fruit. The laws of nature do not contradict the laws of prophecy, for it is the same Law-Giver that produced both nature and prophecy. Before a plant bears fruit, it must first come out of dormancy as evidenced by the buds, and thereafter the blossoms. Spiritual Israel, who is the “root of Jesse” receives a progressive outpouring of rain. It begins with a “sprinkling” and escalates to a full outpouring when the world is filled with the fruit presented by the ensign.
向世界所豎立个旗號，照以賽亞所認定，乃是「耶西个根」；到第二十七章，凡「出於雅各」个，便「扎根」。彼等作為「耶西个根」个人，喺該處亦被認作「以色列」；伊拉就是首先開花發芽，後來使世界充滿果子个人。自然个律並弗與預言个律相矛盾，因為產生自然同預言个，原是同一位賜律者。一株植物要結果子，必先由休眠中出來，其證據先見於芽，隨後見於花。屬靈个以色列，就是「耶西个根」，領受漸進个雨水澆灌。此事始於「灑水」，其後步步加增，直到世界因旗號所呈現个果子而充滿之時，便成為全然傾倒。
In Isaiah chapter twenty-seven, the starting point of the sprinkling of the rain is represented as taking place when the buds “shooteth forth.” When they first “shooteth forth,” the rain is identified as being poured out “in measure.” “In measure, when it shooteth forth.” On September 11, 2001 the sprinkling of the latter rain began to be poured out “in measure,” for at that time the wheat and tares, or the wise and the foolish were still mixed together.
《以賽亞書》第二十七章裡，雨澆灑个起頭，是用嫩芽「發出」个辰光來表明个。當伊拉起先「發出」个辰光，該雨就明明是「按分量」澆落个。「按分量，當伊發出个辰光。」二〇〇一年九月十一日，後雨个澆灑開始「按分量」傾倒出來；因為當時麥子搭稗子，抑或智慧个搭愚拙个，還是混雜勒一道。
“The great outpouring of the Spirit of God, which lightens the whole earth with his glory, will not come until we have an enlightened people, that know by experience what it means to be laborers together with God. When we have entire, whole-hearted consecration to the service of Christ, God will recognize the fact by an outpouring of his Spirit without measure; but this will not be while the largest portion of the church are not laborers together with God. God cannot pour out his Spirit when selfishness and self-indulgence are so manifest; when a spirit prevails that, if put into words, would express that answer of Cain,—‘Am I my brother’s keeper?’ If the truth for this time, if the signs that are thickening on every hand, that testify that the end of all things is at hand, are not-sufficient to arouse the sleeping energy of those who profess to know the truth, then darkness proportionate to the light which has been shining will overtake these souls. There is not the semblance of an excuse for their indifference that they will be able to present to God in the great day of final reckoning. There will be no reason to offer as to why they did not live and walk and work in the light of the sacred truth of the word of God, and thus reveal to a sin-darkened world, through their conduct, their sympathy, and their zeal, that the power and reality of the gospel could not be controverted.” Review and Herald, July 21, 1896.
“上帝圣灵个大大浇灌，伊个荣耀照亮全地，这件事弗会来到，直等到阿拉有一班受着光照个子民，晓得凭经历明白，同上帝一淘做工个人，到底是啥个意思。等到阿拉全然、尽心归献自家来服事基督个辰光，上帝就会借着无限量浇灌伊个圣灵，承认这件事实；不过，只要教会里大多数个人还弗是同上帝一淘做工个，这件事就弗会发生。自私自利、放纵自我既然恁明显，上帝就弗能浇灌伊个圣灵；若有一种灵盛行，若把伊说成功言语，就不过是该隐个回答——‘我岂是看守我兄弟个人么？’若是现今个真理，若是四面八方越聚越密个征兆，就是见证万物个结局已经近在眼前个征兆，还弗足以唤醒自称晓得真理个人沉睡个精力，介末，与已经照耀伊拉个光相称个黑暗，就要临到这些灵魂。到末后清算个大日子，伊拉个冷淡，在上帝面前连一点点可作借口个样子也弗有，弗能够提出。伊拉也寻弗出啥个理由，来说明伊拉为啥个弗照着上帝圣言里神圣真理个光来生活、行走、做工；于是也就弗能借着伊拉个行为、伊拉个同情、伊拉个热心，向一个被罪恶黑暗所笼罩个世界显明：福音个能力同真实性，是弗能够被驳倒个。”《Review and Herald》，1896年7月21日。
Isaiah twenty-seven identifies the history of the beginning of the outpouring of the latter rain, when the root buds out of a dry ground, and then all the way through until the earth is filled with fruit. The chapter identifies that “in measure, when it shooteth forth, thou wilt debate with it.” When the latter rain is being measured as a “sprinkling”, Sister White states that the latter rain, “may be falling on hearts all around us, but we shall not discern or receive it.”
以賽亞二十七章指出末後之雨開始傾降個歷史，彼時根從乾地發芽，直至遍地充滿果子。該章指出：「按著分量，伊發出辰光，儂要與伊辯論。」當末後之雨正當作「灑落」來衡量個辰光，懷愛倫姊妹講，末後之雨「或者正落勒我眾四圍個人心上，毋過我眾卻弗會辨明，也弗會領受。」
In so doing she identifies a church that is mixed with those that recognize and others who do not recognize the falling of the rain. In the previous passage she identifies that when God pours the latter rain out without measure it marks when there is no longer a mixture of wise and foolish virgins by stating, “When we have entire, whole-hearted consecration to the service of Christ, God will recognize the fact by an outpouring of his Spirit without measure; but this will not be while the largest portion of the church are not laborers together with God.”
阿拉照此就指出一个教会：其间掺杂着一班承认雨降落个辰光额人，也有一班弗承认额人。勒前一段里向，她指出，当上帝无量无度地倾降晚雨个辰光，这就表明智慧童女搭愚拙童女个掺杂已弗复存在；伊曾讲：“当阿拉把全然、尽心个献身归于侍奉基督个辰光，上帝就要借着无量无度地倾注伊个灵来承认此事实；但只要教会里最大一部分人还弗曾成为搭上帝同工额人，这事就弗会发生。”
The larger portion of the church, or the majority of the church, are represented in Matthew twenty-five as foolish virgins, for biblically “many” are called but “few” are chosen. The wise and the foolish are providentially separated at the crisis at midnight, that precedes the soon-coming Sunday law. The separation creates a people who can then receive the full outpouring of the Spirit in the latter rain and become the “nation that is born in a day”. Then the root of Jesse will be lifted up as an ensign and fill the world with fruit.
教会里较大个一部分，抑或讲教会里大多数个人，㑚《马太福音》二十五章里向表明为愚拙个童女，因为照圣经，“多”个人是蒙召个，独有“少”个人是蒙拣选个。智慧个搭愚拙个，照上帝护理个安排，㑚半夜危急个关头受分别；迭个关头，是快要来到个星期日法以前个。迭个分别造成一班子民，俾伊拉随后能够领受晚雨里圣灵完全个浇灌，并且成为“一日而生个国民”。随后，耶西个根要举起来作为大旗，并用果子充满世界。
Isaiah twenty-seven identifies that when the latter rain began to be poured out “in measure”, on September 11, 2001, “thou will debate with it.” “In measure, when it shooteth forth, thou wilt debate with it.” The event of September 11, 2001 became an immediate debate in the world and the church. To this very day–over twenty years later–there are still arguments against assigning those events to an act of Islam, as opposed to some form of a globalist conspiracy. The debate associated with the arrival of the sprinkling of the latter rain began on September 11, 2001, but the debates that are carried on in the world, are not the “debate” that is identified in God’s prophetic Word. The debate is about predictions such as the one that follows.
《以赛亚书》二十七章指明，当后雨于二〇〇一年九月十一日开始“按着分量”倾降个辰光，“侬要同伊辩论”。“按着分量，当伊发出来个辰光，侬要同伊辩论。”二〇〇一年九月十一日个事件，立时成为世界同教会里向个一场争辩。直到今朝——过脱二十多年——仍旧有人反对将该些事件归作伊斯兰个作为，反倒主张是某种全球主义阴谋。伴随末后之雨洒下而来个争辩，确是从二〇〇一年九月十一日开始；然而，世上所继续进行个诸般争论，并弗是上帝预言圣言里所指明个“辩论”。该个辩论，乃是关乎像下文所随即提出个预言。
“On one occasion, when in New York City, I was in the night season called upon to behold buildings rising story after story toward heaven. These buildings were warranted to be fireproof, and they were erected to glorify their owners and builders. Higher and still higher these buildings rose, and in them the most costly material was used. Those to whom these buildings belonged were not asking themselves: ‘How can we best glorify God?’ The Lord was not in their thoughts.
“有一回，我勒纽约市辰光，夜里蒙召去看见楼房一层又一层朝天升起。人家担保这些楼房是防火个，造起来是为着荣耀伊拉个业主搭建造者。这些楼房越升越高，里向用个尽是顶名贵个材料。属于这些楼房个人，并呒没问自家：‘我拉哪能顶好荣耀上帝？’主并呒没勒伊拉个心思里。”
“I thought: ‘Oh, that those who are thus investing their means could see their course as God sees it! They are piling up magnificent buildings, but how foolish in the sight of the Ruler of the universe is their planning and devising. They are not studying with all the powers of heart and mind how they may glorify God. They have lost sight of this, the first duty of man.’
“我想：‘唉，但愿这班拿伊拉个资财投掷勒此道个人，能够照上帝所看见个样式来看伊拉自家个行径！伊拉勒堆造宏伟堂皇个楼宇；然而，伊拉个筹划搭设计，勒宇宙个统治者眼中，何其愚妄。伊拉弗曾用尽心灵搭意念一切个力量，去研究当哪能荣耀上帝。伊拉已经失脱了这一点，就是人个首要本分。’”
“As these lofty buildings went up, the owners rejoiced with ambitious pride that they had money to use in gratifying self and provoking the envy of their neighbors. Much of the money that they thus invested had been obtained through exaction, through grinding down the poor. They forgot that in heaven an account of every business transaction is kept; every unjust deal, every fraudulent act, is there recorded. The time is coming when in their fraud and insolence men will reach a point that the Lord will not permit them to pass, and they will learn that there is a limit to the forbearance of Jehovah.
“當箇些巍峨个樓房造起來辰光，業主懷牢野心勃勃个驕矜而歡喜，因爲伊拉有錢，可以拿來滿足自家个私慾，也叫鄰舍生出嫉妒。伊拉恁般投下去个鈔票當中，有好大一部分是靠勒勒索、靠榨乾窮人得來个。伊拉忘記了，天上對每一樁商業交易攏有記錄；每一筆不公義个買賣，每一件詐欺个行爲，攏記勒該面。時候將要到來：人勒伊拉个欺詐同狂妄當中，要到一個主勿容伊拉越過个地步；到辰光伊拉就會曉得，耶和華个容忍是有限度个。”
“The scene that next passed before me was an alarm of fire. Men looked at the lofty and supposedly fire-proof buildings and said: “They are perfectly safe.” But these buildings were consumed as if made of pitch. The fire engines could do nothing to stay the destruction. The firemen were unable to operate the engines.” Testimonies, volume 9, 12, 13.
“接下来显现㑚我眼前个景象，是一场火警。人看见高耸、并且自以为防火个楼房，就讲：‘伊拉绝对安全。’但是，格些楼房却像沥青做个一样，给火吞灭脱了。消防车一点也拦勿牢场毁灭。救火员也无没办法开动格些机器。”《Testimonies》，第9卷，12、13页。
The Adventist church immediately after September 11, 2001 sought to hide passages such as this from the world. How could this not be about New York City, and the enormously high buildings which the fire engines could not stop the ensuing fires? How could a passage such as this from the writings that the Adventist church professes to be written by a prophetess not be proclaimed from the rooftops after such a fulfillment as that?
二〇〇一年九月十一日之后，基督复临安息日会即刻设法向世人隐匿此等经文。此段岂非正是指向纽约城，并指向彼等高耸入云、连消防车亦无法制止其后续烈焰之巨厦么？若有如此一段出自安息日会所自称为一位女先知所写之著述，在经历了那样的应验之后，岂不当从房顶上宣告出去么？
The arrival of the sprinkling of the latter rain, that marks the arrival of the prophetic “debate,” also identifies the final rebellion of Adventism, for it is there that they fully reject the clear and simple words of the one they identify as the prophetess to the remnant.
后雨洒落个来到，标明先知性个“辩论”来到，也同样指出复临信仰末后个背叛；因为就勒该处，伊拉彻底弃绝了伊拉自家认定为赐拨余民个女先知所讲个清楚简明个话。
“Satan is . . . constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony.
“撒但……一径勒勒伪冒个物事，想要引人离开真理。撒但到末后个最后一个迷惑，就是要叫上帝圣灵个见证归于无效。‘无异象，民就放肆’（箴言 29:18）。撒但会用机巧，用各样个法子，也借着各样个器皿，来摇动上帝余民对真实见证个信心。 ”
“There will be a hatred kindled against the Testimonies which is satanic. The workings of Satan will be to unsettle the faith of the churches in them, for this reason: Satan cannot have so clear a track to bring in his deceptions and bind up souls in his delusions if the warnings and reproofs and counsels of the Spirit of God are heeded.” Selected Messages, book 1, 48.
“會有一種對《證言》所燃起个憎恨，係屬撒但个。撒但个作為，就係要動搖眾教會對此个信心；理由就在此：若上帝之靈个警告、責備同勸戒蒙人留心聽從，撒但就弗能有恁清楚个道路，引進伊个迷惑，並用伊个妄想捆綁人个靈魂。”《信息選粹》卷一，48。
The prophetic binding of both the wheat and the tares began on September 11, 2001, with the rebellion against the Spirit of Prophecy, which marked the conclusion of a progressive rebellion that began against the Bible in 1863.
麦子搭稗子两下里个预言性捆扎，自2001年9月11号开始，起首于对预言之灵个悖逆；箇个悖逆，标明了一场渐进性背叛个收结，而箇场背叛，是从1863年反对《圣经》辰光开始个。
“We as a people profess to have truth in advance of every other people upon the earth. Then our life and character should be in harmony with such a faith. The day is just upon us when the righteous shall be bound like precious grain in bundles for the heavenly garner, while the wicked are, like the tares, gathered for the fires of the last great day. But the wheat and tares ‘grow together until the harvest.’” Testimonies, volume 5, 100.
“阿拉做一班子民，自认有真理，比地上一切别样子民都领先。故此，阿拉个生活搭品格，应当搭恁般个信仰相和合。眼前日子快要来到：义人要像宝贵个谷物一样，捆成把，收入天上个仓里；恶人却像稗子一样，聚拢来，归到末后大日个火里。不过，麦子搭稗子‘总是一直生长，到收割个辰光。’” 《教会证言》卷五，100。
How could Adventism ignore the following passage that states directly that when these buildings came down Revelation eighteen, verse one through three would be fulfilled?
复临信仰哪能忽略下面这一段经文？伊明明白白讲着：当此些建筑物倒下来个辰光，《启示录》十八章一至三节就要应验。
“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.
“現今傳來一種話，講我曾宣告紐約註定要被海嘯掃滅麼？此話我從來弗曾講過。我曾講過：當我看見彼搭里高樓大廈一層又一層地造起來个辰光，我就講：『等到主起來大大震動全地个時候，將會有何等可怕个景象發生啊！到該時候，啟示錄18:1–3个話就要應驗了。』啟示錄第十八章全章，攏是對將要臨到地上之事个警告。毋過，關於將要臨到紐約个事，我並無特別个亮光；我只曉得，總有一日，彼搭里个大樓要因上帝能力个翻轉與傾覆而被推倒。照我所受个亮光，我曉得毀滅已經喺世界當中。主只消講一句話，只消用一下伊大能个手一觸，這些巨大个建築就要倒下。將要發生个景象，其恐怖程度是我儕所無法想像个。”《Review and Herald》，1906年7月5日。
The issue we are addressing here is not whether these passages were fulfilled on September 11, 2001, for they absolutely were, but the issue we are seeking to address is the “debate” that would begin at that time. The debate was over correct or incorrect methodology. The Adventist church began its rejection of the fourteen rules of prophetic interpretation of William Miller in 1863, and they have progressed to the point now where you cannot purchase a book of biblical study written by Adventist theologians that isn’t repeatedly endorsed by the theologians of apostate Protestantism and Roman Catholicism. From 1863 to 2001, and still today, the methodology that was originally represented by William Miller’s rules of prophetic interpretation were set aside for the methodology of Roman Catholicism and apostate Protestantism. The prophetic “debate” that began when Revelation eighteen, verses one through three were fulfilled was over true or false methodology.
阿拉此地所討論个問題，弗是講該些經文阿是在二〇〇一年九月十一號應驗，因為伊拉確實已經應驗；阿拉所要對付个問題，是到該時候起頭个「辯論」。該場辯論是關於方法論正確抑或錯誤。基督復臨安息日會自一八六三年起，就開始棄絕威廉·米勒關於預言解釋个十四條規則；伊拉如今已經走到一個地步，致使儂買弗着一本由安息日會神學家所寫个聖經研究書籍，若無一再得着背道个新教並羅馬天主教神學家个認可。自一八六三年到二〇〇一年，並且直到今朝也是一樣，起初由威廉·米勒个預言解釋規則所代表个方法論，已經撥開，改換成羅馬天主教並背道新教个方法論。當《啟示錄》第十八章一至三節應驗个辰光起頭个預言性「辯論」，所爭論个就是方法論真抑是假。
We will continue our consideration of the “debate” of chapter twenty-seven of Isaiah in the next article.
阿拉会勒下一篇文章里继续考察以赛亚书第二十七章个“辩论”。
“We should know for ourselves what constitutes Christianity, what is truth, what is the faith that we have received, what are the Bible rules—the rules given us from the highest authority.” The 1888 Materials, 403.
“阿拉应当自家晓得，啥个构成基督教，啥个是真理，啥个是阿拉所领受个信仰，啥个是圣经个规条——就是从最高权柄赐拨阿拉个规条。”《1888年资料》，403。