“There are in the Scriptures some things which are hard to be understood and which, according to the language of Peter, the unlearned and unstable wrest unto their own destruction. We may not, in this life, be able to explain the meaning of every passage of Scripture; but there are no vital points of practical truth that will be clouded in mystery. When the time shall come, in the providence of God, for the world to be tested upon the truth for that time, minds will be exercised by His Spirit to search the Scriptures, even with fasting and with prayer, until link after link is searched out and united in a perfect chain. Every fact which immediately concerns the salvation of souls will be made so clear that none need err or walk in darkness.
《聖經》裡向有一啲所在難得明白，照彼得个話講，無學問个搭伓穩定个人，會曲解伊拉，致到自家滅亡。𠲎拉喺今生，未必能夠講明《聖經》每一段个意思；但是，一切關乎實行个要緊真理，並伓會畀奧祕遮暗。及至上帝个眷佑所定个時候一到，世界要為彼時个真理受試驗，伊个靈就會感動人心去查考《聖經》，甚至禁食祈禱，直到一環接一環都查明、聯結成一條完全个鏈。凡一切直接關係到靈魂得救个事實，都會顯明得恁清楚，致使無人需要錯誤，也無人需要行喺黑暗裡。
“As we have followed down the chain of prophecy, revealed truth for our time has been clearly seen and explained. We are accountable for the privileges that we enjoy and for the light that shines upon our pathway. Those who lived in past generations were accountable for the light which was permitted to shine upon them. Their minds were exercised in regard to different points of Scripture which tested them. But they did not understand the truths which we do. They were not responsible for the light which they did not have. They had the Bible, as we have; but the time for the unfolding of special truth in relation to the closing scenes of this earth’s history is during the last generations that shall live upon the earth.
“阿拉顺着预言个锁链一路看落来，赐拨阿拉这时代个启示真理，已经明明白白看见，也已经讲解清爽。阿拉对所享受个特权，并对照耀勒阿拉道路浪向个亮光，侪有责任。住勒过去各世代个人，对准许照耀勒伊拉身浪个亮光，也有伊拉应负个责任。伊拉个心思曾为圣经里向各样试验伊拉个要点所操练；不过，伊拉并弗明白阿拉现今所明白个真理。伊拉对伊拉所弗曾有个亮光，并弗负责任。伊拉有圣经，像阿拉一样；但是，关乎地上历史终局场景个特别真理之开展，乃是勒将要住勒地上个末后几代辰光。”
“Special truths have been adapted to the conditions of the generations as they have existed. The present truth, which is a test to the people of this generation, was not a test to the people of generations far back. If the light which now shines upon us in regard to the Sabbath of the fourth commandment had been given to the generations in the past, God would have held them accountable for that light.” Testimonies, volume 2, 692, 693.
「特別个真理，係照各世代所處个境況來安排个。現今个真理，對本世代个百姓係一種試驗；對久遠以往諸世代个人，並弗曾係試驗。若今朝照耀我儕、關乎第四條誡命安息日个亮光，早先賜予過去諸世代，然則上帝就會為著彼等所領受个此等亮光，向伊拉追究責任。」《證言》第二卷，692、693。
New and Old
新搭舊
“In every age there is a new development of truth, a message of God to the people of that generation. The old truths are all essential; new truth is not independent of the old, but an unfolding of it. It is only as the old truths are understood that we can comprehend the new. When Christ desired to open to His disciples the truth of His resurrection, He began ‘at Moses and all the prophets’ and ‘expounded unto them in all the scriptures the things concerning Himself.’ Luke 24:27. But it is the light which shines in the fresh unfolding of truth that glorifies the old. He who rejects or neglects the new does not really possess the old. For him it loses its vital power and becomes but a lifeless form.
喺每一個時代，真理總有新個發展，總有上帝賜俾該一代人民個信息。舊有個真理樣樣攏是緊要；新真理並弗是脫離舊真理而獨立存在，乃是對伊個展開。惟有當舊真理得著明白辰光，我儕纔能領會新真理。當基督欲向伊個門徒開明伊復活個真理辰光，伊就從「摩西同眾先知」講起，並且「喺全部聖經裡，給伊拉講解凡指著伊自己個事。」路加福音 24:27。但正是喺真理新鮮展開裡所發出個光，纔榮耀了舊有個真理。若有人拒絕抑或忽略新真理，伊實際上並弗真正有著舊真理。對伊來講，舊真理就失落了生命個能力，只剩下一種無生命個形式。
“There are those who profess to believe and to teach the truths of the Old Testament, while they reject the New. But in refusing to receive the teachings of Christ, they show that they do not believe that which patriarchs and prophets have spoken. ‘Had ye believed Moses,’ Christ said, ‘ye would have believed Me; for he wrote of Me.’ John 5:46. Hence there is no real power in their teaching of even the Old Testament.
「有些人自称相信并教导《旧约》个真理，倒拒绝《新约》。不过，渠拉弗肯接受基督个教训，就显明渠拉并弗相信列祖搭先知所讲个话。基督讲：『若是恁相信摩西，也就会相信我；因为伊写个就是我。』约翰福音 5:46。故此，渠拉连教导《旧约》个时节，也并无真实个能力。」
“Many who claim to believe and to teach the gospel are in a similar error. They set aside the Old Testament Scriptures, of which Christ declared, ‘They are they which testify of Me.’ John 5:39. In rejecting the Old, they virtually reject the New; for both are parts of an inseparable whole. No man can rightly present the law of God without the gospel, or the gospel without the law. The law is the gospel embodied, and the gospel is the law unfolded. The law is the root, the gospel is the fragrant blossom and fruit which it bears.
“許多自稱相信福音、並教訓福音個人，也陷勒相像個錯誤裡向。伊拉擺脫舊約聖經；基督曾論到這些經講：『給些經，就是為我作見證個。』約翰福音 5:39。伊拉若棄絕舊約，實際上也就是棄絕新約；因為兩者攏是不可分割個整體之一部分。若離開福音，嘸沒一個人能正當咁闡明上帝個律法；若離開律法，也嘸沒一個人能正當咁宣講福音。律法就是具體化個福音，福音就是展開個律法。律法是根，福音是伊所結出個芬芳花朵搭果子。”
“The Old Testament sheds light upon the New, and the New upon the Old. Each is a revelation of the glory of God in Christ. Both present truths that will continually reveal new depths of meaning to the earnest seeker.” Christ’s Object Lessons, 128.
「舊約照亮新約，新約也照亮舊約。兩者攏是上帝榮耀在基督裡个啟示。兩者所呈現个真理，對懇切尋求个人，將會不斷顯明更新、更深个意義。」《基督比喻實訓》，128。
Present truth is by definition the “revealed truth” for a specific period of time that is “clearly seen and explained.” The generation living at the time when “present truth” is revealed are held “accountable” to accept that truth or die. The combined truths which make up the “present testing truth” for “this generation,” are represented in “the unfolding of special” truths “in relation to the closing scenes of this earth’s history.” Truth, and therefore “present truth” is typified by the New Testament in relation to the Old Testament. Truth is established upon two witnesses and truth has a beginning and an end, a literal and a spiritual, an ancient and a modern, an alpha and an omega, a first and a last.
現代真理，照定義來講，就是對特定時期所啟示个「已啟示个真理」，乃是「明明看見並且講解清楚」个真理。當「現代真理」被啟示出來个辰光，活勒該個時代个世代，就受着「責任」來接受該個真理；若弗接受，就要死。構成「此世代」「現今考驗人个真理」个諸般合併真理，乃是藉着「特別」真理个「逐步展開」來表明个，這種展開乃是「同此地球歷史結束个場景有關」。真理，因此也包括「現代真理」，勒新約對舊約个關係之中得着預表。真理係憑兩個見證而立；真理也有起頭同末了，有字面个同靈意个，有古代个同現代个，有阿爾法同俄梅戛，有首先个同末後个。
The Millerite foundation of the first angel’s message is the “old” in relation to the “present truth” message of the third angel. Those who are “rejecting the Old,” “virtually reject the New” for both are parts of an inseparable whole.”
頭一位天使信息个米勒派根基，相對於第三位天使个「現代真理」信息，乃是「舊」个部分。凡是「棄絕舊個」个人，也就「實際上棄絕新個」，因為兩者攏是分勿開个一個整體个組成部分。
“I saw the necessity of the messengers, especially, watching and checking all fanaticism wherever they might see it rise. Satan is pressing in on every side, and unless we watch for him, and have our eyes open to his devices and snares, and have on the whole armor of God, the fiery darts of the wicked will hit us. There are many precious truths contained in the Word of God, but it is ‘present truth’ that the flock needs now. I have seen the danger of the messengers running off from the important points of present truth, to dwell upon subjects that are not calculated to unite the flock and sanctify the soul. Satan will here take every possible advantage to injure the cause.
阿看着使者个必要性，尤其是，无论勒啥个所在，只要伊拉看见有狂热兴起，就着警醒监察。撒但正从四面八方逼近；除非阿拉警醒防备伊，眼睛睁开，看透伊个诡计搭网罗，并且穿戴上帝所赐全副军装，否则那恶者个火箭就会射中阿拉。上帝个圣言里包含着许多宝贵个真理，然而羊群现今所需要个，乃是“现代真理”。阿曾看见，使者若离开现代真理个重要要点，转去专注于那些无助于使羊群合一、也无助于使灵魂成圣个题目，就有危险。撒但必定会勒此处用尽一切可能个机会，来损害这项圣工。
“But such subjects as the sanctuary, in connection with the 2300 days, the commandments of God and the faith of Jesus, are perfectly calculated to explain the past Advent movement and show what our present position is, establish the faith of the doubting, and give certainty to the glorious future. These, I have frequently seen, were the principal subjects on which the messengers should dwell.” Early Writings, 63.
“然则，像圣所、同二千三百日有干系个道理，上帝个诫命，并耶稣个信仰，实在最适宜用来说明过去个复临运动，并显明我拉现今所处个地位，坚立疑惑之人个信心，且使荣耀个将来有确据。我屡次看见，这些乃是使者所应当着重讲论个主要题目。” 《早期著作》，63。
The “sanctuary, in connection with the 2300 days, the commandments of God and the faith of Jesus” are the key to explain the “past Advent movement” of the Millerites and in so doing, to explain “perfectly” “what our present position is.” Those who are “doubting” the “past Advent movement,” are “doubting” what gives “certainty to the glorious future.” What gives certainty to the future is the past.
“聖所，連同二千三百日、上帝个誡命，並耶穌个信仰，”乃系解明米勒派“過去臨降運動”个關鍵；並且藉此，得以“完全”解明“我儂現今个地位係啥。” 凡係對“過去臨降運動”“起疑”个人，便係對那使“榮耀个將來”有“確據”者起疑。使將來有確據个，正係過去。
The book of Joel is a message of present testing truth. This is confirmed by multiple witnesses. Joel is identified as “present truth” by the Spirit of Prophecy, which according to John in the book of Revelation is the testimony of Jesus.
《約珥書》是一道現今考驗人个真理信息。此點有多方見證足以證實。《約珥書》受預言之靈指明為「現今的真理」；而照《啟示錄》中約翰所言，預言之靈就是耶穌个見證。
The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Revelation 1:1, 2.
耶穌基督个啟示，係上帝賜畀伊个，為着叫伊將那些快要成就个事指示伊个眾僕人；伊就差遣伊个天使，用表號將此啟示傳畀伊个僕人約翰。約翰為上帝个道、為耶穌基督个見證，並為伊所看見个一切事作見證。啟示錄 1:1, 2.
The “testimony” of John (which he bore “record of”), was portrayed in three parts. He recorded the “word of God,” the “testimony of Jesus” and the “things that he saw.” In the first two verses of Revelation, John represents one who has been given the gift of the “spirit of prophecy.” That gift includes a special revelation of God’s Word, and it also includes special revelations conveyed to the prophet through the words of Christ; (either by Christ directly or through his angelic representatives) and the gift also includes truth presented through the medium of dreams and visions. The spirit of prophecy is the testimony of Christ which is conveyed to the prophet and it bears the same authority as if an angel or Christ spoke the words.
约翰个“见证”（伊所“作证个”），分作三部分来表明。伊记下了“上帝个道”、“耶稣个见证”以及“伊所看见个事”。《启示录》开头两节里，约翰表明伊是一个蒙赐“预言之灵”恩赐个人。格个恩赐包括对上帝之道特别个启示，也包括借着基督个话语传达交先知个特别启示；（或者是基督亲自传讲，或者是借着伊个天使使者传讲）并且格个恩赐也包括借着梦与异象格种媒介所呈现个真理。预言之灵就是基督个见证，格见证传达交先知，并且带有同样个权柄，正如天使或基督亲口讲出格些话一样。
And I fell at his feet to worship him. And he said unto me, See thou do it not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy. Revelation 19:10.
我就扑勒伊脚前要拜伊。伊对我讲，千万弗可！我是侬个同仆，也搭侬个众弟兄，就是有耶稣见证个，一道做仆人个。总要敬拜 神；因为耶稣个见证，就是预言个灵。启示录 19:10。
Gabriel identifies that he is a fellowservant with John, and he is not to be worshipped. Gabriel also identifies that the “brethren” that are represented by John “have the testimony of Jesus,” which is the “spirit of prophecy.” The “brethren” which John represents are the one hundred and forty-four thousand, and the brethren all have the “spirit of prophecy.”
加百列表明，伊是翰约翰个同仆，弗应当受敬拜。加百列也指出，由约翰所代表个“弟兄”，乃是“有耶稣个见证”个；此“见证”就是“预言个灵”。约翰所代表个“弟兄”，就是十四万四千人；而且诸弟兄侪有“预言个灵”。
“And they rose early in the morning, and went forth into the wilderness of Tekoa: and as they went forth, Jehoshaphat stood and said, Hear me, O Judah, and ye inhabitants of Jerusalem; Believe in the Lord your God, so shall ye be established; believe his prophets, so shall ye prosper. 2 Chronicles 20:20.
「伊拉清早起身，出去到提哥亚个旷野里去；伊拉出去个辰光，约沙法立勒，说：犹大啊，并耶路撒冷个居民啊，听我讲；信靠耶和华——若个神，侬拉就必得坚立；信从伊个先知，侬拉就必亨通。历代志下 20:20。」
“‘Believe in the Lord your God, so shall ye be established; believe his prophets, so shall ye prosper.’
“『信恁个主——恁个 神，就会得着坚立；信伊个先知，就会得着亨通。』”
“Isaiah 8:20. ‘To the law and to the testimony; if they speak not according to this word, it is because there is no light in them.’ Two texts are here set before God’s people: two conditions for success. The law spoken by Jehovah himself, and the spirit of prophecy, are the two sources of wisdom to guide His people in every experience. Deuteronomy 4:6. ‘This is your wisdom and your understanding in the sight of the nations, who shall say, Surely this great nation is a wise and understanding people.’
“以赛亚书 8:20。‘到律法同见证去；若是伊拉弗照此话来讲，乃因伊拉里向并无光。’ 此地摆在上帝子民面前个有两段经文：成功个两样条件。由耶和华亲口所讲个律法，同预言个灵，乃是两样智慧个泉源，用来引导伊个子民经过一切经历。申命记 4:6。‘此便是若拉在万民眼前个智慧同聪明；伊拉听见这一切律例，就要讲：这大国个人，真是有智慧、有聪明个百姓。’”
“The law of God and the Spirit of Prophecy go hand in hand to guide and counsel the church, and whenever the church has recognized this by obeying His law, the spirit of prophecy has been sent to guide her in the way of truth.
上帝个律法搭预言个灵是并行个，拿来引导并劝诫教会；教会无论啥辰光承认这一点，藉着顺服伊个律法，预言个灵就会受差遣来引导伊行在真理个道路里。
“Revelation 12:17. ‘And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ.’ This prophecy points out clearly that the remnant church will acknowledge God in His law and will have the prophetic gift. Obedience to the law of God, and the spirit of prophecy has always distinguished the true people of God, and the test is usually given on present manifestations.
「启示录 12:17。『龙向妇人发怒，去同伊其余个后裔争战；这班人遵守上帝个诫命，也有耶稣基督个见证。』」此项预言清清楚楚指出：余民个教会必承认上帝及伊个律法，并且必有预言个恩赐。顺从上帝个律法，并预言个灵，向来是分别上帝真子民个标记；而试验通常总是针对当前个显现而赐下。
“In Jeremiah’s day the people had no question about the message of Moses, Elijah, or Elisha, but they did question and put aside the message sent of God to Jeremiah until its force and power was wasted and there was no remedy but for God to carry them away into captivity.
耶利米个时代，百姓对摩西、以利亚、或以利沙个信息并呒没疑问；但对上帝差遣耶利米所传个信息，伊拉倒生发疑惑，还撇在一边，直到其能力与权势全然消磨净尽，终致再呒没别样补救之法，只好由上帝将伊拉掳去，交付于被掳之中。
“Likewise in the days of Christ the people had learned that Jeremiah’s message was true, and they persuaded themselves to believe that if they had lived in the days of their fathers they would have accepted his message, but at the same time they were rejecting Christ’s message, of whom all the prophets had written.
“同样，㑚基督个日子里，众民已经晓得耶利米个信息是真个，伊拉也自家劝服自家去相信：倘使伊拉活勒祖宗个辰光里，定规会领受伊个信息；然而同时，伊拉却正㑚弃绝基督个信息——就是众先知所曾写着个那一位。”
“As the third angel’s message arose in the world, which is to reveal the law of God to the church in its fullness and power, the prophetic gift was also immediately restored. This gift has acted a very prominent part in the development and carrying forward of this message.
“及至第三位天使个信息兴起于世间，就是要将上帝个律法，照其完全个丰盛搭力量，启示拨教会个辰光，先知个恩赐也随即恢复了。此项恩赐，在此信息个发展搭推进过程当中，发挥了极其显著个作用。 ”
“As differences of opinion have arisen in reference to interpretations of Scriptures and methods of labor, calculated to unsettle the faith of believers in the message and lead to disunion in the work, the spirit of prophecy has always thrown light on the situation. It has always brought union of thought and harmony of action to the body of believers. In every crisis that has arisen in the development of the message and the growth of the work, those who have stood firmly by the law of God and the light of the Spirit of prophecy have triumphed and the work has prospered in their hands.” Loma Linda Messages, 33, 34.
“每逢對《聖經》个解釋並做工个方法起了意見分歧，足以搖動信奉此信息者个信心，也引致聖工中个分裂，預言之靈總歸照明當前个情形。伊一向予信徒群體帶來思想个合一同舉動个和諧。在此信息个發展並聖工个增長當中，凡所興起个每一場危機裡，凡堅定站在上帝律法同預言之靈之光一邊个人，總歸得勝，聖工也在伊拉手中興旺。”《Loma Linda Messages》，33, 34.
The book of Joel is directly identified as “present truth” within the Spirit of Prophecy, which according to John in the book of Revelation is the testimony of Jesus. It is also endorsed directly within the Word of God. Both the Bible and Spirit of Prophecy directly apply the book of Joel to the last days.
《約珥書》㑚預言之靈裡直接畀認定為「現代真理」；按《啟示錄》裡約翰所講，預言之靈就是耶穌个見證。伊也㑚上帝个聖言裡直接畀印證。無論《聖經》抑是預言之靈，攏直接將《約珥書》應用到末後个日子。
“Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. …
“逐個古代个先知，所讲个话，弗是主要为伊拉自家个时代，乃是更为仔阿拉个时代，所以伊拉个预言，对阿拉到今朝还是有效个。‘这些事都临到伊拉身浪，作警戒个样子；并且写出来，正是为警戒阿拉这末世个侪人。’哥林多前书 10:11。‘伊拉得着启示，晓得所传讲个（弗是为自家，乃是为侬拉）。现在靠从天浪差下来个圣灵，传福音给侬拉个人，将这些事报给侬拉；这些事，就是天使也切望要详细察看个。’彼得前书 1:12。……”
“The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.
《圣经》将伊个末后一代所需要个各样宝藏积聚起来，并且总总扎缚归拢。旧约历史里一切重大个事件并庄严个作为，都已经在、也正在末后日子个教会当中重演。——《信息选粹》第三册，338，339。
The prophecy of Joel is “in force” “upon” those “whom the ends of the world are come.” “In force” is simply emphasizing that “present truth” is always a test, and those who fail the test are represented by such biblical characters as Judas.
約珥个預言對該些「世代个終局臨到伊拉身浪」个人，是「生效个」。「生效个」不過是強調「現今个真理」總歸是一个試驗；凡通勿過此試驗个人，聖經就用猶大者類个人物來表明。
“Lesson after lesson fell unheeded on the ears of Judas. How many today follow in his steps. In the light of God’s law, selfish men see their evil characters, but fail to make the required reformation, and go on from one state of sin to another.
“一课接一课，落勒犹大耳朵里，却总弗曾受伊理会。今朝有几许人，也照伊个脚踪去行。勒上帝律法个光里，自私个人看见自家邪恶个品性，却弗肯照所当有个改正去做，仍旧从一种罪恶个光景，转到另一种罪恶个光景。”
“The lessons of Christ are applicable to our own time and generation. He said, ‘Neither pray I for these alone, but for them also which shall believe on me through their word.’ The same testimony is brought to us in these last days as was brought to Judas. The same lessons which he failed to make practical in his life come to men who hear, and yet make a like failure, because they do not put away their sin.” Review and Herald, March 17, 1891.
基督个教训，也适用于我拉自家个时代搭一代人。伊讲：“我勿单为这些人祈求，也为那些因伊拉个话信我个人祈求。” 到了这些末后个日子，传到我拉这里个，同样是曾经传到犹大个见证。同样个教训，伊弗曾在自家个生活里实行出来；这些教训也临到那些听见个人，然而伊拉也同样失败，因为伊拉弗肯除去自家个罪。——《Review and Herald》，1891年3月17号。
John throughout the book of Revelation typifies God’s last day people, and in being banished to Patmos John represents those who are persecuted in the Sunday law crisis. He states why he was incarcerated.
約翰㗅《啟示錄》全書當中，預表上帝末後日子个子民；而約翰被放逐到拔摩島，也代表佇星期日法令危機當中受逼迫个眾人。伊講明了自家為啥个被監禁。
I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. Revelation 1:9.
我約翰，也就是儂個弟兄，佮儂一同有分於患難、國度並耶穌基督个忍耐；為着上帝个道，也為着耶穌基督个見證，曾經在一隻號做拔摩个海島浪。《啟示錄》1:9
John was persecuted for the Bible and the Spirit of Prophecy. Why are the one hundred and forty-four thousand persecuted because of the Spirit of Prophecy? The first truth the prophet Joel identifies is the apostasy of the Seventh-day Adventist church. When the apostle Peter identified that Pentecost was a fulfillment of the book of Joel, Peter did so in response to the Jews attacking the manifestation of “tongues.” The Jews, who then typified Seventh-day Adventists in the last days, were arguing that Peter and those proclaiming the message were “drunk.” Seventh-day Adventists will fight against the message of the latter rain as did the Jews of Peter’s time. They do so for those who are proclaiming the “present truth” testing message of the latter rain have the “old” foundational truths, for new truth is always based upon old truth. Jeremiah called for God’s people in the time of the latter rain to walk in the old paths and hearken to the sound of the watchman’s trumpet, but they refuse. The foundational “old” truth message is symbolically represented by the “seven times” of Leviticus twenty-six, which sets forth the covenant relationship in terms of the Sabbath for the land.
约翰为着《圣经》并预言之灵受逼迫。那十四万四千人，为啥缘故也因着预言之灵受逼迫？先知约珥所指出个头一项真理，就是基督复临安息日会个背道。使徒彼得指出五旬节乃是约珥书个应验辰光，乃是为着回应犹太人攻击“方言”个显现。彼时个犹太人，预表末后日子个基督复临安息日会信徒，讲彼得并传扬信息个人是“醉了”。基督复临安息日会信徒将要像彼得辰光个犹太人一样，反对晚雨个信息。伊拉所以如此，是因为凡宣讲晚雨之“现代真理”试验信息个人，乃有“旧”个根基真理；因为新真理总是建立勒旧真理之上。耶利米曾呼召晚雨时期个上帝子民，行勒古道，听守望者号筒个声音；但是伊拉弗肯。作为根基个“旧”真理信息，象征性地表现为《利未记》第二十六章个“七次”，其将圣约关系按着土地之安息日个意义陈明出来。
“I saw the nominal church and nominal Adventists, like Judas, would betray us to the Catholics to obtain their influence to come against the truth. The saints then will be an obscure people, little known to the Catholics; but the churches and nominal Adventists who know of our faith and customs (for they hated us on account of the Sabbath, for they could not refute it) will betray the saints and report them to the Catholics as those who disregard the institutions of the people; that is, that they keep the Sabbath and disregard Sunday.
“我看见，挂名个教会搭挂名个复临信徒，会像犹大一样，为着得着天主教徒个势力，起来攻击真理，就要出卖阿拉。到个辰光，圣徒要成为一班隐微个人，天主教徒对伊拉晓得无多；不过，诸教会搭挂名个复临信徒，因为晓得阿拉个信仰搭风俗（因为伊拉为着安息日个缘故恨阿拉；因伊拉驳弗倒伊），就要出卖圣徒，向天主教徒告发伊拉，说伊拉轻忽民间个制度；也就是讲，伊拉守安息日，却弗顾主日。”
“Then the Catholics bid the Protestants to go forward, and issue a decree that all who will not observe the first day of the week, instead of the seventh day, shall be slain. And the Catholics, whose numbers are large, will stand by the Protestants. The Catholics will give their power to the image of the beast. And the Protestants will work as their mother worked before them to destroy the saints. But before their decree bring or bear fruit, the saints will be delivered by the Voice of God.” Spalding and Magan, 1, 2.
“彼時，天主教徒會命新教徒向前行，頒下一道法令，凡弗守一禮拜頭一日、反守第七日个，總該被殺。天主教徒人数眾多，會立在新教徒一邊。天主教徒會將伊拉个權柄交畀獸个像。新教徒也會照伊拉个母親先前所做个樣式，去毀滅聖徒。但在伊拉个法令未曾結果、未曾生效以前，聖徒會因上帝个聲音得拯救。” Spalding and Magan, 1, 2.
Twice Sister White identifies the “nominal church” and the “nominal Adventists,” while drawing a distinction between the two “nominal groups” and the “Catholics.” The “nominal church” and the “nominal Adventists,” “hated” those represented by Peter and John “on account of the Sabbath, for they could not refute it.” The nominal church and Catholics cannot “refute” the seventh-day Sabbath truth, and “nominal Adventists” cannot “refute” the “seven times” of Leviticus twenty-six, which is the Sabbath commandment of the land. The nominal church and Catholics cannot “refute” the fact that the seventh-day Sabbath is a “foundational” biblical truth, and “nominal Adventists” cannot “refute” the fact that the “seven times” of Leviticus twenty-six is a “foundational” Millerite truth.
怀爱伦姊妹两度指出“有名无实个教会”搭“有名无实个复临信徒”，并且将迭两个“有名无实个群体”搭“天主教徒”区别开来。“有名无实个教会”搭“有名无实个复临信徒”，因着安息日“恨恶”彼得搭约翰所代表个人，“因为伊拉驳不倒迭个道理。”有名无实个教会搭天主教徒弗能“驳倒”第七日安息日个真理；“有名无实个复临信徒”也弗能“驳倒”《利未记》第二十六章里个“七次”，因为迭是土地个安息日诫命。有名无实个教会搭天主教徒弗能“驳倒”第七日安息日乃是圣经里一条“根基性”个真理；“有名无实个复临信徒”也弗能“驳倒”《利未记》第二十六章个“七次”乃是米勒派一条“根基性”个真理。
John’s captivity on Patmos represents the one hundred and forty-four thousand who uphold both the Bible and the Spirit of Prophecy, and who are especially persecuted from outside over the seventh-day Sabbath and persecuted from inside over the seventh-year Sabbath for the land. For this reason, John’s testimony of why he was being persecuted in verse nine is followed with verse ten’s Sabbath and the message from the past (“behind”) from the “great voice” as of a “trumpet.”
約翰囚禁勒拔摩海島，表明箇一十四萬四千人；伊拉持守《聖經》搭《預言之靈》，並且特別因第七日安息日受着外頭个逼迫，也因土地个第七年安息受着內部个逼迫。為此，約翰勒第九節所作、說明伊為啥會受逼迫个見證，後頭就接着第十節个安息日，以及來自過去（「背後」）个信息；此信息乃由「大聲音」發出，彷彿「號筒」一樣。
I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet. Revelation 1:9, 10.
我約翰，亦是爾等个弟兄，佮爾等同有分於患難、國度並耶穌基督个忍耐；為著 神个道，並為著耶穌基督个見證，曾在一座號作拔摩个海島浪。我當主日，感於靈中，聽見背後有大聲，宛如號筒之音。啟示錄 1:9, 10.
John represents those who at 9/11 heard the trumpet voice of the angel of Revelation eighteen calling for God’s people to return to Jeremiah’s “old paths.” That great voice was also the warning of the seventh trumpet, which is also the third woe.
約翰表明咾些勒九一一个時候，聽見《啟示錄》第十八章天使號筒般个聲音、呼召上帝个子民歸回耶利米所講个「古道」个人。許大聲音也就係第七枝號筒个警告，也就係第三樣災禍。
Sister White recorded that the “Bible has accumulated and bound up together its treasures for this last generation.” The book of Joel is one of the biblical “treasures” that is present truth in the “last days.” At the time of Pentecost Peter identified that it was the book of Joel that was then being fulfilled. Peter, as with Joel, “spoke less for” the time period of Pentecost than for our “time.” The time period of Pentecost was the early rain for the Christian Dispensation. Pentecost marks the beginning of the Christian Dispensation, and in so doing it illustrates the end of the Christian Dispensation. The end of the Christian Dispensation is the time of the latter rain as typified by Pentecost. Peter is therefore a symbol of God’s people in the end of the Christian Dispensation who identify the fulfillment of the outpouring of the Holy Spirit by employing the book of Joel to do so.
懷愛倫姊妹記載講：「《聖經》已經為此末後一代積聚並綑束其珍寶。」《約珥書》就是聖經許多「珍寶」之一，乃係「末後日子」个現代真理。到五旬節个辰光，彼得指出，當時正應驗个就是《約珥書》。彼得，正如約珥一樣，「較少係為」五旬節个時期發言，倒較多係為我儕个「時候」發言。五旬節个時期，乃係基督教時代个早雨。五旬節標明基督教時代个起頭，並且藉此也表明基督教時代个結束。基督教時代个末了，就是由五旬節所預表个晚雨时期。因此，彼得就成為基督教時代末了上帝子民个表號；彼等藉用《約珥書》來辨明聖靈澆灌个應驗。
But Peter, standing up with the eleven, lifted up his voice, and said unto them, Ye men of Judaea, and all ye that dwell at Jerusalem, be this known unto you, and hearken to my words: For these are not drunken, as ye suppose, seeing it is but the third hour of the day. But this is that which was spoken by the prophet Joel; And it shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams: And on my servants and on my handmaidens I will pour out in those days of my Spirit; and they shall prophesy: And I will shew wonders in heaven above, and signs in the earth beneath; blood, and fire, and vapour of smoke: The sun shall be turned into darkness, and the moon into blood, before that great and notable day of the Lord come: And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved. Acts 2:14–21.
彼得同十一个使徒立起身来，高声对伊拉讲：犹太地个男丁，并一切住勒耶路撒冷个人哪，这件事总要拨侬晓得，也请听我个话：因为这些人弗是照侬所想个吃醉了；现在辰光不过是白日第三个钟头。其实，这是先知约珥所讲个话：神讲，到末后的日子，我要将我个灵浇灌凡有血气个；侬个儿子同囡儿要讲预言，侬个少年人要看见异象，老年人要做异梦。在那些日子，我也要将我个灵浇灌我个仆人同使女；伊拉就要讲预言。我要在上头天上显出奇事，在下头地上显出神迹，有血，有火，有烟雾；在主伟大而显赫个日子未到以前，太阳要变为黑暗，月亮要变为血。这就要应验：凡求告主名个，就必得救。使徒行传 2:14–21
To be a successful student of prophecy requires a settled understanding that the end of the world is illustrated “line upon line” within the historical narrative of Scripture. Connected with this truth is that the prophets themselves represent God’s people in the last days. Joel places his book in the last days for it announces the approach of the “day of the Lord.”
若要成為一個成功个預言學生，必須先有一種確定无疑个認識：世界个終局，係喺《聖經》歷史敘事當中「一行復一行」所表明个。連帶此一真理个，還有先知本身也代表上帝末後日子个子民。約珥將伊个書安置喺末後个日子，因為其書宣告「耶和華个日子」將近。
Blow ye the trumpet in Zion, and sound an alarm in my holy mountain: let all the inhabitants of the land tremble: for the day of the Lord cometh, for it is nigh at hand. Joel 2:1.
伲著喺錫安吹號，喺我聖山發警報：叫此地一切居民盡都戰兢；因爲耶和華个日子來到了，因爲伊已臨近。約珥書 2:1。
A “trumpet” as a symbol, among other meanings, represents a warning message. As a symbol a trumpet may represent a period of time or a point in time, or both—based upon context. A trumpet also represents judgment. The feast of trumpets, ten days before the Day of Atonement was a warning of approaching judgment.
「號角」作為一種象徵，除脫其他含義以外，也代表警告个信息。號角作為象徵，照上下文來看，可以代表一段時期，抑或一個時間點，也可能兩者兼而有之。號角還代表審判。贖罪日之前十日个吹角節，乃是對將臨審判个警告。
The “day of the Lord” represents either a point in time or a period of time, based upon the context of the passage where the “day of the Lord” is employed. The “day of the Lord” can be a symbol of the executive judgment represented as the seven last plagues, or it can be the executive judgment at the end of the thousand-year millennium. In either case, the trumpet is identifying God’s executive judgment. The “day of the Lord” therefore can represent the point where God’s punishment is delivered or the period of time when God’s punishments are delivered.
「主个日子」係指一個時間點，抑或一段時期，乃根據經文中用着「主个日子」個上下文來定。 「主个日子」可以象徵七末災所表明个施行審判，也可以指一千年千禧年終結時个施行審判。 無論屬於何種情形，號筒所指認个，總是上帝施行个審判。 是故，「主个日子」可以表示上帝刑罰臨到个時間點，也可以表示上帝刑罰施行个一段時期。
A “trumpet” as with the “day of the Lord” can represent a point and a period of time as witnessed to in the historical points and periods represented by the seven trumpets of Revelation eight and nine. The “day of the Lord” that Joel is representing with the “trumpet” that is to be blown—is both a point in time and also a period of time which begins when the judgment of the dead ended and the judgment of the living began. On 9/11, a trumpet was blown marking the arrival of the judgment of the living as a point in time, and also marking 9/11 as the beginning of the period of the judgment of the living.
「角聲」譬如「主个日子」一樣，照《啟示錄》第八、第九章裡七枝號所表明个歷史性時點搭時期來看，會代表一隻時點，也會代表一段時期。約珥用「當吹个號」所表明个「主个日子」——既是一隻時點，也是一段時期；此段時期，是對死人个審判結束、活人个審判開始个辰光起頭个。9/11 有角聲吹響，標明活人審判來到个一隻時點，也標明 9/11 就是活人審判此段時期个起頭。
Therefore also now, saith the Lord, turn ye even to me with all your heart, and with fasting, and with weeping, and with mourning: And rend your heart, and not your garments, and turn unto the Lord your God: for he is gracious and merciful, slow to anger, and of great kindness, and repenteth him of the evil. Who knoweth if he will return and repent, and leave a blessing behind him; even a meat offering and a drink offering unto the Lord your God? Blow the trumpet in Zion, sanctify a fast, call a solemn assembly. Joel 2:12–15.
所以現今，耶和華講：儂等總要盡心歸向我，禁食、哭泣、哀號。儂等要撕裂儂等個心，弗是撕裂儂等個衣裳；歸向耶和華——儂等個上帝；因為伊有恩典，有憐憫，弗輕易發怒，並且有豐盛個慈愛，後悔弗降所講個災。或者伊會轉意後悔，留落福分；就是獻與耶和華——儂等個上帝個素祭同奠祭，也未可知。儂要在錫安吹角，分別禁食個日子，宣召嚴肅會。約珥書 2:12–15。
This is the second time Joel commands that a trumpet be blown. The “trumpets” in Joel are both warnings of the approaching executive judgment of the seven last plagues, and are set within the context of the Laodicean call for repentance and the imminent close of probation.
迭是約珥第二趟命人吹角。約珥書裡个「號角」一面是對七末災臨到、將欲施行个執行審判个警告，一面又擺勒老底嘉悔改呼召同恩典時期將近結束个背景當中。
Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins. Isaiah 58:1.
大声呼喊，毋须顾惜，扬起侬个声音像号筒一样，向我个百姓指明伊拉个过犯，向雅各家指明伊拉个罪恶。以赛亚书58:1。
Isaiah, Joel, John and Peter are all representing the one hundred and forty-four thousand of the last days, as does Jeremiah who identifies when the trumpet is to be sounded.
以賽亞、約珥、約翰搭彼得，攏係代表末後个一十四萬四千人；耶利米也一樣，並且指出號筒應當響起个辰光。
Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.
主搭話講：爾等立勒路口，看吓，訪問古早个道，問哪一條是善道，就行勒其中；恁个魂靈就會得著安息。總伊拉講：𠳏勿肯行勒其中。我又派守望个人管轄爾等，講：聽號角个聲。總伊拉講：𠳏勿肯聽。耶利米書 6:16、17。
The trumpet sounded in these last days at 9/11, and the latter rain then began to fall upon those who chose the good way and walked therein. It is then that the angel of Revelation eighteen descended.
末後个日子裡，號角喺九一一辰光吹響；自彼辰光起，秋雨就落喺揀選善道、並行喺其中个人身浪。也就是喺个辰光，《啟示錄》十八章个天使降落了。
“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.
「末後个雨露欲降落勒上帝个子民身上。一位大能个天使欲对天浪降下，普天下侪要因伊个荣耀得着照亮。」《Review and Herald》，1891年4月21日。
When the great buildings of New York were brought down on 9/11, the mighty angel descended and the latter rain began to fall.
當紐約个巍峨大廈喺九一一辰光崩塌个辰光，个大能天使就降下來，後雨也開始落下。
“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.
“現今傳出我曾宣告紐約要給海嘯掃滅個話麼？此話我從來弗曾講過。我曾講，當我望見許多高大個建築一層一層向上造起來個辰光，‘等到主興起，大大搖動全地個時候，將要發生何等可怕個景象啊！到其時，《啟示錄》18:1–3 個話就要應驗。’《啟示錄》第十八章全章，乃是對將要臨到地上之事個警告。只是關於將要臨到紐約個事，我並無特別個亮光；惟獨我曉得，有一日，彼處個大建築必要因著上帝權能個轉動與傾覆而被推倒。照著所賜給我個亮光，我曉得，毀滅正在世上。主只要講一句話，只要佢大能個手一觸，這些龐大個建築就要倒下。將要發生個景象，其可怖之甚，乃是我儕所無法想像個。”《Review and Herald》，1906年7月5日。
On 9/11 the latter rain began to sprinkle in advance of its full outpouring at the Sunday law.
九一一之日，晚雨开始先行零星洒落，为主日法令施行时其全然倾注预作先声。
“The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.” The Great Controversy, 611, 612.
“福音个宏大工作，收煞辰光所显明个上帝权能，决弗会少过伊起首辰光所标明个权能。福音开头辰光，藉着先雨个倾注所应验个预言，到伊收煞辰光，也还要于后雨个倾注里重新得着应验。此地就是使徒彼得所向望个‘苏醒个时期’；伊讲：‘所以儂等应当悔改，回转，叫儂等个罪得着涂抹；这样，那安舒苏醒个时期，就要从主面前来到；主也必差遣耶稣。’使徒行传 3:19, 20。”《善恶之争》，611，612。
The perfect fulfillment of the “times of refreshing” occurs when you are living, for the warning is to “repent,” which is impossible to do if you are dead. The “times of refreshing” arrives when the “sins” of living souls might still be “blotted out”. The “times of refreshing” began on 9/11, thus identifying the beginning of the judgment of the living. Pentecost is repeated at the close of the gospel dispensation. When the “times of refreshing” arrived, the events typified at Pentecost began to repeat.
“暢快个辰光”个完全應驗，是儂還活勒个辰光發生个；因爲所警告个是“悔改”，若是人已經死脱，也就弗可能悔改。“暢快个辰光”來到，是當活人个“罪”還有可能得着“塗抹”个辰光。“暢快个辰光”是從 9/11 開始个，因此也就指明了對活人審判个起頭。五旬節勒福音時代个末了還要重複。“暢快个辰光”一來到，五旬節所預表个那些事件就開始重演。
“It is with an earnest longing that I look forward to the time when the events of the day of Pentecost shall be repeated with even greater power than on that occasion. John says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.’ Then, as at the Pentecostal season, the people will hear the truth spoken to them, every man in his own tongue.
“我挈牢恳切个渴望，仰望圣灵降临日个诸般事件再一趟显现，而且所显出个能力比起当年还要更加伟大。约翰讲：‘我又看见另一个天使从天降下，执有大权柄；地也因伊个荣耀发光。’到辰光，正像圣灵降临个时期一样，众民要听见真理向伊拉宣讲，各人照自家个方言来听见。”
“God can breathe new life into every soul that sincerely desires to serve Him, and can touch the lips with a live coal from off the altar, and cause them to become eloquent with His praise. Thousands of voices will be imbued with the power to speak forth the wonderful truths of God’s Word. The stammering tongue will be unloosed, and the timid will be made strong to bear courageous testimony to the truth. May the Lord help His people to cleanse the soul temple from every defilement, and to maintain such a close connection with Him that they may be partakers of the latter rain when it shall be poured out.” Review and Herald, July 20, 1886.
「上帝能够畀每一個真誠切望服事伊个靈魂注入新个生命，也能够用祭壇高頭个活炭觸着人个嘴唇，並使其因讚美伊而變得善於宣講。幾千個聲音會得着能力，傳講上帝聖言中奇妙个真理。結巴个舌頭會得着鬆開，膽怯个人會被堅固，勇敢為真理作見證。願主幫助伊个子民，將魂个殿宇裡一切个污穢潔淨，並保守佢拉與伊有恁樣親密个聯結，叫佢拉當後雨傾降个辰光，得以有分於其中。」《Review and Herald》，1886年7月20日。
We will continue in the next article.
阿拉将会勒下一篇文章里继续。
And the angel that talked with me came again, and waked me, as a man that is wakened out of his sleep, And said unto me, What seest thou? And I said, I have looked, and behold a candlestick all of gold, with a bowl upon the top of it, and his seven lamps thereon, and seven pipes to the seven lamps, which are upon the top thereof: And two olive trees by it, one upon the right side of the bowl, and the other upon the left side thereof.
同我講話個天使又來，叫醒了我，像人從睡夢裡向叫醒一樣。伊對我講：「儂看見啥？」我講：「我看見了一座全金個燈臺，頂頭有一隻碗，臺上有七盞燈；頂頭個七盞燈，各有七根管子通到燈裡。旁邊還有兩棵橄欖樹，一棵在碗個右邊，一棵在碗個左邊。」
So I answered and spake to the angel that talked with me, saying, What are these, my lord? Then the angel that talked with me answered and said unto me, Knowest thou not what these be? And I said, No, my lord.
我就回答，同我讲话个天使讲：「我主啊，这些是啥个？」同我讲话个天使回答我讲：「侬勿晓得这些是啥个么？」我讲：「我主啊，我勿晓得。」
Then he answered and spake unto me, saying, This is the word of the Lord unto Zerubbabel, saying, Not by might, nor by power, but by my spirit, saith the Lord of hosts. Zechariah 4:1–6.
伊就應聲對我講：「此係耶和華對所羅巴伯个話，講：『弗係靠勢力，也弗係靠能力，乃係靠我个靈。』此係萬軍之耶和華講个。」撒迦利亞書 4:1–6。