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.
伊欲将知识教导阿拉向个？伊欲使啥人明白道理？就是断忖脱奶个，离开奶头个。
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.
因為誡命要加添誡命，誡命加添誡命；一句又一句，一句又一句；此搭一點，彼搭一點。因為主必用結巴个嘴唇，並外邦个言語，向此個百姓講話。伊曾對伊拉講：此就是安息，叫睏乏个人得著安息；此就是舒暢；總是伊拉弗肯聽。
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.
弗过，耶和华个话临到伊拉，是诫命加诫命，诫命加诫命；一行又一行，一行又一行；此地一点，彼地一点；为要叫伊拉去行，反倒向后跌倒，而且跌碎，落入网罗，给捉牢。
Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves: Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. Isaiah 28:9–18.
所以，耶路撒冷个掌管此百姓个侮慢之人啊，侬等要听主个话。因为侬等讲：阿拉同死亡立了约，同阴间定了盟；及至泛滥个刑杖经过，也弗会临到阿拉；因为阿拉以谎言为避难所，藏身于虚假之下。所以上主神如此讲：看哪，我放一块石头于锡安，作为根基，就是经试验个石头，宝贵个房角石，稳固个根基；信靠个人必弗着慌。阿拉也要以公平为准绳，以公义为线锤；冰雹要扫尽谎言个避难所，大水要漫过藏身之处。侬等同死亡所立个约必要废掉，侬等同阴间所定个盟必立弗牢；及至泛滥个刑杖经过，侬等就要给伊践踏。以赛亚书 28:9–18。
The scornful men that rule Jerusalem are the leaders of the Laodicean Seventh-day Adventist church, who a few verses before, Isaiah identified as the “drunkards of Ephraim” and “the crown of pride.” At Pentecost Peter responded to those who were claiming the message was being proclaimed by drunken men. The time period of the latter rain is about a true and false latter rain message. A message from the Lord always produces two classes of worshippers, and the two classes both drink wine. The sanctified message, or sanctified wine is what is cut off from the mouth of the unfaithful in Joel.
統治耶路撒冷个該些褻慢人，就是老底嘉个基督復臨安息日會个領袖；就勒前頭幾節經文裡，〈以賽亞書〉已經認明伊拉是「以法蓮个醉漢」並「驕傲个冠冕」。到五旬節個辰光，彼得回答該些講信息是醉漢傳講个人。晚雨个時期，是關乎真个晚雨信息搭假个晚雨信息。從主來个信息，總是會產生兩等敬拜个人，而這兩等人攏飲酒。成聖个信息，抑或成聖个酒，就是〈約珥書〉裡向無忠信之人口中所截斷个物事。
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. Joel 1:5.
睏酒个侬啊，儂等著醒來哭泣；凡飲酒个侬啊，儂等總要哀號，因爲新酒已經對儂个口裏斷絕了。約珥書 1:5。
In Joel chapter one the wicked husbandmen of the vineyard, representing the Laodicean Seventh-day Adventist church are condemned and judged in connection with the “new wine” being “cut off” from their mouths. God has cut off or withheld the outpouring of God’s Spirit in the latter rain as represented by the “meat and drink offerings” from the wicked drunken husbandmen.
約珥書第一章裡，葡萄園裡个惡園戶——彼個象徵老底嘉个基督復臨安息日會教會——因著「新酒」對伊拉嘴裡頭「斷絕」个事體，受著定罪搭審判。上帝已經對該等邪惡、醉酒个園戶斷絕，抑是扣住，象徵上帝聖靈晚雨澆灌个恩賜，就是用「素祭搭奠祭」所表明个彼種澆灌。
The meat offering and the drink offering is cut off from the house of the Lord; the priests, the Lord’s ministers, mourn. The field is wasted, the land mourneth; for the corn is wasted: the new wine is dried up, the oil languisheth. Be ye ashamed, O ye husbandmen; howl, O ye vinedressers, for the wheat and for the barley; because the harvest of the field is perished. The vine is dried up, and the fig tree languisheth; the pomegranate tree, the palm tree also, and the apple tree, even all the trees of the field, are withered: because joy is withered away from the sons of men. Gird yourselves, and lament, ye priests: howl, ye ministers of the altar: come, lie all night in sackcloth, ye ministers of my God: for the meat offering and the drink offering is withholden from the house of your God. Sanctify ye a fast, call a solemn assembly, gather the elders and all the inhabitants of the land into the house of the Lord your God, and cry unto the Lord, Alas for the day! for the day of the Lord is at hand, and as a destruction from the Almighty shall it come. Is not the meat cut off before our eyes, yea, joy and gladness from the house of our God? Joel 1:9–16.
素祭搭奠祭，從耶和華个殿裡斷絕了；祭司，就是耶和華个差役，都悲哀。田地荒廢了，土地哀哭；因為五穀毀壞了，新酒乾竭了，油也衰殘了。農夫啊，儂要羞愧；修理葡萄園个人啊，儂要哀號；為著小麥同大麥，因為田間个收成已經滅沒了。葡萄樹乾枯了，無花果樹衰殘了；石榴樹、棕樹、蘋果樹，連田野一切个樹木都枯萎了；因為歡喜從世人中間枯乾脫去了。祭司啊，儂要束腰悲哀；伺候祭壇个人啊，儂要哀號；服事我上帝个人啊，儂要來，終夜穿麻布躺著；因為素祭同奠祭，從儂个上帝个殿裡止住了。儂要分別禁食个日子，宣告嚴肅會，招聚長老同此地一切居民，到耶和華儂个上帝个殿裡，向耶和華哀求。哀哉，這日子！因為耶和華个日子臨近了；這日子來到，好像從全能者而來个毀滅。糧食不是在我儂眼前斷絕了麼？歡喜快樂不是從我儂上帝个殿裡止息了麼？約珥書 1:9–16
When Isaiah’s “drunkards of Ephraim” “awake” in Joel, the circumstances they awaken to is the latter rain message—represented as “new wine.” It has been withheld from God’s chosen covenant people. “Corn” in the passage is a general word for grain, and the Word of God is the Bread of Heaven and in the passage, it has been “wasted.”
當以賽亞書裡「以法蓮个醉漢」喺約珥書當中「醒轉」辰光，伊拉所醒轉來面對个境況，就是末後个甘霖信息——用「新酒」來表明。此個信息已經向上帝所揀選个立約子民隱藏弗賜。經文裡个「五穀」係指糧食个通稱；上帝个道乃係天上个糧，喺此段經文當中，伊已經「被糟蹋」了。
The “new wine” is the present truth message that arrived at 9/11. The “new wine is dried up” and “cut off” for the “new wine” is only recognized by those returning to Jeremiah’s “old” paths, for a “new” message is always in agreement with the “old” message. The word translated as “dried up” means “to be ashamed” in the Hebrew.
「新酒」就係喺9/11來到个現今真理信息。「新酒枯乾咾」，也「斷絕咾」；因為「新酒」只有轉回到耶利米所講个「古」道之人纔認得出，蓋因一個「新」个信息，總是同「舊」个信息相合。譯作「枯乾」个該字，喺希伯來文裡意思係「羞愧」。
Those who are “ashamed” are a primary subject of Joel and the prophets. The drunkards of Ephraim are ashamed of their counterfeit latter rain message, which is often called a ‘peace and safety’ message. The three symbols of corn, new wine and oil represent the message of the latter rain. The latter rain is also represented as the outpouring of the Holy Spirit.
「蒙羞」个银，是《約珥書》搭諸先知書裡向个主要題目之一。以法蓮个酒醉人，為着伊拉假冒个晚雨信息而覺着羞愧；格種信息常常叫做「平安穩妥」个信息。五穀、新酒搭油格三樣表號，代表晚雨个信息。晚雨也用聖靈个澆灌來表明。
The work of the Holy Spirit is to convict of sin, righteousness and judgment, and in that very order. The Word of God convicts of sin, and is represented by “corn.” Possessing the “new wine’ identifies those who are in possession of the Holy Spirit, who is represented by “rain” and also by “wine,” for both “rain” and “wine” are easily demonstrated as a message or doctrine.
圣灵个工作，乃是叫人知罪、知义、知审判，且正是照此个次序。 神个道叫人知罪，是由“谷物”所表征。得着“新酒”个，便表明其人领受了圣灵；圣灵是由“雨”与“酒”所表征，因为“雨”与“酒”两者，都容易证明是信息或教义。
Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: Of sin, because they believe not on me; Of righteousness, because I go to my Father, and ye see me no more; Of judgment, because the prince of this world is judged. I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shew you things to come. John 16:7–13.
然则，我实在告诉恁：我去，对恁是有益个；因为我若勿去，保惠师就勿会到恁这里来；但我若离去，我就要差伊到恁这里来。伊来到个辰光，就要为着罪、为着义、也为着审判，叫世人知罪自责：为着罪，因为伊拉勿信我；为着义，因为我到我父那里去，恁就再看勿着我；为着审判，因为者世界个王已经受了审判。我还有好些事体要对恁讲，但现今恁担当勿起。等到伊来，就是个真理个灵，伊要引导恁进入一切个真理；因为伊勿凭自家讲，乃是把伊所听见个讲出来，并且要将将来个事指示恁。约翰福音 16:7–13.
Joel’s “corn” is the Word of God, which convicts of “sin.” “Righteousness” is manifested by those who have connected their humanity with divinity through the present truth message represented as “new” (present-truth) “wine” (message). The “oil” is the symbol of “judgment,” for “judgment” is based upon whether those being judged have “oil.” Joel’s corn, new wine and oil is the conviction of sin, righteousness and judgment. All the elements of the work of the Holy Spirit in connection with the outpouring of the latter rain make up the truths that are to test Laodicean Adventism beginning at 9/11 when Joel commands them to “Awake!”
約珥所講个「穀物」，就是上帝个道；此道使人為「罪」受責備。「義」乃顯明於彼等藉著當前真理个信息——以「新」「酒」為表號个信息——將其人性與神性聯結起來之人。「油」是「審判」个象徵，因為「審判」是根據受審之人是否有「油」而定。約珥个穀物、新酒與油，就是對罪、義與審判个責備。凡與晚雨澆灌有關乎聖靈工作个一切要素，共同構成那些自 9/11 起開始試驗老底嘉復臨信仰个真理；正當其時，約珥吩咐伊拉：「醒起來！」
The three symbols of the latter rain message parallel the three angels’ messages of Revelation fourteen, and the “husbandmen” are to be “ashamed” and the “vinedressers” are to “howl.” In Joel God’s people are never to be ashamed.
末後大雨信息个三個表號，對應《啟示錄》十四章个三位天使信息；「農夫」要「抱愧」，「修葡萄園个人」要「號啕」。在《約珥書》裡， 神个子民總弗該抱愧。
And ye shall know that I am in the midst of Israel, and that I am the Lord your God, and none else: and my people shall never be ashamed. Joel 2:27.
恁就会晓得，我是正在以色列当中，且我是耶和华——恁个 神，并无别个；我个百姓总弗会再蒙羞。约珥书 2:27。
The husbandmen and vinedressers are ashamed and howl because the counterfeit latter rain message they present is powerless to produce life in the vineyard they were given to tend. Adventism knows from their prophetess that they were called to fulfill the latter rain experience, but the fruit of the fields are withered. They are ashamed and weep especially “for the wheat and for the barley.” The “barley” first fruit offering on the day of Christ’s resurrection began the Pentecostal season that ended at Pentecost with the “wheat” first fruit offering of Pentecost. The drunkards of Ephraim are ashamed because they are on the wrong side of the Pentecostal season, which is repeated from 9/11 unto the Sunday law, when the latter rain is falling.
看守田地个农夫搭培理葡萄园个园丁觉着羞惭，发出哀号；因为伊拉所传个假冒后雨信息，无力在交拨伊拉看顾个葡萄园里生发性命。复临主义者从伊拉个女先知晓得，伊拉蒙召是要成全后雨个经历；但是田间个果子却枯干了。伊拉特别“为着麦子搭大麦”觉着羞惭，且哭泣。“大麦”个初熟之供物，在基督复活之日献上，开启了五旬节个时期；这时期到五旬节时，以五旬节个“麦子”初熟之供物告终。以法莲个醉汉觉着羞惭，因为伊拉站勒五旬节时期个错误一边；而此一时期，要从 9/11 重新重演，直到星期日法令之时，那辰光后雨正在降下。
“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.
“蛮多人在相当大个程度浪向，呒没领受前个雨。上帝就此为伊拉所豫备个一切益处，伊拉并呒没全然得着。伊拉指望所欠缺个，要由后个雨来补足。等到最丰盛个恩典赏赐下来个辰光，伊拉才打算敞开心肠来领受。伊拉是在犯一个极其可怕个错误。上帝在人的心里藉着赐下伊个光与知识所开始个工作，必须不断向前推进。每一个人总要觉悟自家个需要。心里必须倒空一切污秽，并受洁净，好叫圣灵居住在其中。早期个门徒，乃是藉着认罪并离弃罪，藉着恳切个祷告，并将自身奉献与上帝，来为五旬节圣灵个浇灌作准备。今朝同样个工作也必须去做，不过程度要更加大。彼时，人个代理者只消祈求这福气，并等候主将关乎伊个工作成全。开始这工作个是上帝，完成这工作个也是伊；伊要在人里面成就完全，叫人于耶稣基督里得以完全。然而，万不可忽略那由前个雨所表征个恩典。只有照着自己所已有个亮光而生活个人，才会领受更大个亮光。若是𠲎伲弗是天天在实行并彰显积极个基督徒德行，𠲎伲就弗会认出后个雨中圣灵个显现。伊可能正落在𠲎伲四围个众人心上，然而𠲎伲却弗会辨明，也弗会领受。”《传道良助》506、507页。
In the context of the line which Sister White calls the “Pentecostal season,” the “former rain” was Christ breathing on the disciples after He descended from His heavenly meeting after He was resurrected. The “latter rain” in this context was Pentecost. At the alpha of the Pentecostal season a few drops were breathed upon the disciples and at the omega the disciples who had been breathed upon were speaking with tongues of fire to the entire world. A manifestation of the Holy Spirit at the beginning and the ending. Divinity conveying the Holy Spirit to humanity through a message at the beginning and divinity and humanity combined as represented by tongues (humanity) and fire (Divinity) and conveying the Holy Spirit to humanity through a message at the ending. The barley first fruit offering at the beginning aligns with Christ’s resurrection and the two loaves of wheat at the Pentecostal first fruit offering aligns with Pentecost.
照怀姊妹所称个“圣灵降临时节”个脉络来看，“先雨”就是基督复活之后，从天上个会见里降下来，向门徒吹气。“后雨”㑚个脉络里就是五旬节。㑚圣灵降临时节个阿尔法，只有几滴吹到门徒身上；到欧米伽，曾经受着吹气个门徒，就用火样个舌头向全世界讲话。起头有圣灵个显现，末了也有圣灵个显现。起头是神性借着一道信息，将圣灵传达拨人性；末了是神性同人性联合起来，正如舌头（人性）同火（神性）所表明个一样，也借着一道信息，将圣灵传达拨人性。起头个大麦初熟奉献，是同基督个复活相符合；五旬节初熟奉献个两个麦饼，是同五旬节相符合。
Those two loaves are the only offering which included leaven, a symbol of sin. The loaves were baked, thus representing the removal of sin, but upholding the truth that the two wave loaves representing the one hundred and forty-four thousand were men and woman who were sinners that had been purged from those sins by the Messenger of the Covenant in Malachi chapter three. Thus, the alpha of the Pentecostal season represented the Bread of Heaven teaching His disciples and the omega of that season had those same disciples symbolized as two loaves of bread that were lifted up to heaven. Thus, the symbol of divinity and humanity of the tongues of fire and the lifting up of the wave offering which typified the disciples taking the message to the world combine to identify that the one hundred and forty-four thousand are to be lifted up as an offering which perfectly represents Jesus Christ, and Jesus Christ represents that Divinity combined with humanity does not sin.
迭两塊餅，是唯一包含酵个供物；酵乃是罪个象徵。迭兩塊餅是烤過个，因此表明罪已被除去；但同時也維持迭個真理：迭兩個搖祭餅所代表个一十四萬四千人，原是有罪个男男女女，卻藉《瑪拉基書》第三章裏盟約个使者，從迭些罪中得着潔淨。故此，五旬節時期个阿拉法，表明天上个糧在教訓伊个門徒；而迭個時期个俄梅伽，則以同樣迭些門徒象徵爲兩塊餅，被舉起歸向天。故此，火舌所表明个神性與人性个象徵，佮那搖祭被舉起、預表門徒把信息帶到世界个象徵，兩下合併起來，就指出：一十四萬四千人是要被舉起，作爲一個供物，完美表明耶穌基督；而耶穌基督所表明个，就是神性與人性相結合並勿犯罪。
Failing to “receive the former rain” while expecting “that the lack” of “all the benefits that God” “provided” with the “former rain” “will be supplied by the latter rain” is “a terrible mistake.” The former rain is Jeremiah’s “old paths,” that were identified as the path to walk in at 9/11. It is a “terrible mistake” and also a strong delusion that leads people to think they have a latter rain message that is built upon a rock, only to find that their message was built upon sand.
弗去“领受前雨”，却指望“上帝”藉着“前雨”“所赐”个“各样益处”之“欠缺”，会“由后雨补足”，此乃“一桩可怕个错误”。前雨就是耶利米所讲个“古道”，也就是阿拉勒于 9/11 所指出个当行之路。此乃“一桩可怕个错误”，同时也是一种强烈个迷惑，叫人以为自家有一篇建立勒磐石之上个后雨信息，到末后却发见伊拉个信息原来是建立勒沙土之上。
Peter was not ashamed to directly explain who was and was not drunk in his representation of the one hundred and forty-four thousand during the latter rain time period. All the prophets speak of the last days and Joel is identifying the “drunkards of Ephraim” awakening and being confronted with clear evidence that the privilege of being the people who would proclaim the loud cry of the third angel under latter rain power has been forever removed. The one hundred and forty-four thousand are developed and sealed during the latter rain time period from 9/11 unto the Sunday law. They are those who follow the Lamb whithersoever He goeth.
彼得㑚後雨个時期當中代表十四萬四千人辰光，並弗以直截了當講明啥人是醉个、啥人弗是醉个為羞恥。一切先知攏講着末後个日子，而約珥乃係指出「以法蓮个醉漢」醒轉過來，並且面對明明白白个證據，曉得彼等作為上帝子民、能夠佇後雨權能之下宣揚第三位天使大聲呼喊个特權，已經永永遠遠予奪去。十四萬四千人乃係自九一一直到星期日法令其間，於後雨个時期當中被造成並受印。伊拉就是無論羔羊往何處去，攏跟隨伊个人。
Peter at Pentecost represents those people proclaiming the latter rain message, which he bases upon the book of Joel. The Jews, who had been given the responsibility to observe Pentecost throughout their entire history were being informed by Peter that the Pentecost that all the prior Pentecost’s pointed forward to was now being fulfilled. The Jews, as the drunkards of Ephraim were so drunk on the wine of Babylon that they accused Peter and the eleven of being drunk as they presented the latter rain message in the context of the book of Joel. When the drunkards of Ephraim “awake” in verse five of Joel’s first chapter, they are confronted with the testing process of the latter rain where two classes are developed. In the testing process one class recognizes the latter rain message and the other class does not.
五旬節个辰光个彼得，所代表个，是宣講晚雨信息个人；伊个宣講，係建立勒《約珥書》之上。猶太人，㑚拉伊拉整個歷史當中，一直受託要遵守五旬節；如今彼得告訴伊拉：先前一切五旬節所預指、所向前指望个那個五旬節，現今正勒應驗。猶太人，就像以法蓮个醉漢一樣，因巴比倫个酒醉得忒深，所以當彼得同十一個使徒依據《約珥書》个背景傳講晚雨信息个辰光，伊拉反倒控告彼得同十一個使徒是醉了。當《約珥書》第一章第五節當中，以法蓮个醉漢「醒轉」个辰光，伊拉就面對晚雨个試驗過程；勒該個過程當中，形成兩等人。勒試驗个過程裡，一等人認出晚雨信息，另一等人卻認勿出。
“We must not wait for the latter rain. It is coming upon all who will recognize and appropriate the dew and showers of grace that fall upon us. When we gather up the fragments of light, when we appreciate the sure mercies of God, who loves to have us trust Him, then every promise will be fulfilled. ‘For as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord God will cause righteousness and praise to spring forth before all the nations.’ Isaiah 61:11. The whole earth is to be filled with the glory of God.” The Seventh-day Adventist Bible Commentary, volume 7, 984.
“阿拉弗应当等待晚雨。晚雨要临到一切肯认得并领受落拉阿拉身浪个恩典露水搭甘霖个人。阿拉若收聚零碎个亮光，若珍重上帝确定无讹个怜悯——伊欢喜阿拉信靠伊——介末每一个应许都要得着应验。‘譬如地土怎样发生嫩芽，园子怎样使所种个发起生长；照样，主耶和华也要使公义搭赞美在万国面前发出来。’以赛亚书 61:11。全地都要充满上帝个荣耀。”《基督复临安息日会圣经注释》卷七，984。
To “recognize” means “to recollect or recover knowledge” for the message of the latter rain is recognized by past sacred histories which illustrate the latter rain history. The history of Peter at Pentecost was set within the historical structure set forth by Joel. Joel’s setting with Peter’s fulfillment provides two witnesses to the history of the Midnight Cry of 1844. Those three witnesses (and others) are to be “recognized” as illustrations of the history, setting and message of the latter rain.
「認識」个意思，乃是「追想抑是復得先前个知識」，因為後雨个信息，是藉著過去个聖史來認識个；這些聖史說明了後雨个歷史。彼得喺五旬節个歷史，乃是安置喺約珥所陳明个歷史架構之中。約珥个背景連同彼得个應驗，便為一八四四年半夜呼聲个歷史提供了兩個見證。這三個見證（並其餘个）應當被「認識」為後雨个歷史、背景與信息之說明。
When Christ breathed upon the disciples after He ascended and then returned, it was as “a few drops” before the great outpouring at Pentecost. At the beginning and ending there was a manifestation of the Holy Spirit being poured out. The few drops from Christ to His disciples are the alpha of the Pentecostal season that ends with the omega and the pouring out of the message from the disciples to the world. The alpha is marked by the first fruit offering of barley and ends with the first fruit offering of wheat. The beginning of the latter rain was marked by the bringing down of the great buildings of New York City on 9/11. It marks the beginning of the history that leads to the Sunday law. 9/11 is represented by the barley first fruit offering and the Sunday law is the wheat first fruit offering.
基督升天以后复转来，向门徒吹气辰光，这不过是五旬节大倾降以前个“几点雨滴”。开头搭末了，侪有圣灵倾倒个显现。基督向门徒个几点雨滴，是五旬节时期个阿拉法；此时期到俄梅加而终，搭门徒向世界倾倒信息个辰光相联。阿拉法以大麦初熟之供物为记号，末了则以小麦初熟之供物为终。后雨个起头，以九一一辰光纽约城高楼大厦个倾覆为记号。此事标明引向星期日法令个历史之开端。九一一由大麦初熟之供物所表明；星期日法令则是小麦初熟之供物。
The drunkards of Ephraim are awakened to the reality that their kingdom would be taken from them and given to a people who would bear the appropriate fruits. Joel sets forth the disobedience of the drunkards by identifying that the “meat” and “drink” offerings have been cut off from the house of the Lord and that the “new wine” has been cut off from their mouths. The “new wine” is freshly squeezed juice in the Hebrew, but the “wine” which the drunkards drink in verse five is fermented juice. Two types of wine, which represents doctrine and in the context of Joel the doctrine is the latter rain message. The drunkards of Ephraim have been drinking fermented juice, and they are “cut off” from the “new” freshly squeezed juice. Two types of wine represent two latter rain messages, and the drunkards are “cut” off from the pure message. The Hebrew word translated as “cut off” is based upon the ancient covenant practice of cutting animals and walking in between the parts. To be “cut off” is to be rejected as God’s covenant people.
以法莲个酒醉之人，俾伊拉清爽觉着伊拉个国度要从伊拉手里拿脱，交拨一班会结出相当果子个人。约珥摆明酒醉之人个悖逆，指出“素祭”搭“奠祭”已经从耶和华个殿里断绝，“新酒”也已经从伊拉个口中断绝。希伯来文里个“新酒”是新榨出个汁水；不过第五节里酒醉之人所吃个“酒”，却是发酵过个汁水。两样酒，都表明教训；照约珥个上下文来看，这教训就是晚雨个信息。以法莲个酒醉之人一直吃发酵过个汁水，伊拉也“断绝”了“新”个、现榨出个汁水。两样酒表明两样晚雨信息，而酒醉之人是从纯正个信息中“割断”个。译做“断绝”个希伯来字，是根据古代立约个规矩，就是把牲畜切开，再从分开个各部分中间走过去。所谓“断绝”，就是俾上帝弃绝，弗再当作伊立约个子民。
The book of Joel is identifying God’s people in the last days beginning with the Millerites who were brought about in consequence to the unsealing of the book of Daniel in 1798, and ending with the one hundred and forty-four thousand who are brought about in consequence to the unsealing of the book of Daniel in 1989. In the beginning the outpouring of the Holy Spirit was represented by the period of time from the Exeter camp meeting to the disappointment of October 22, 1844. That history fulfilled the parable of the ten virgins of Matthew twenty-five which is repeated to the very letter in the history of the one hundred and forty-four thousand.
《約珥書》所指認个，乃係末後日子裡上帝个子民：起首於米勒派，彼等乃因一七九八年《但以理書》之啟封而興起；終止於十四萬四千人，彼等乃因一九八九年《但以理書》之啟封而興起。起初，聖靈个澆灌，係由埃克塞特營會直到一八四四年十月二十二日大失望个該段時期所表徵。該段歷史應驗了《馬太福音》二十五章十個童女个比喻；而此比喻在十四萬四千人个歷史中，亦一字不差地重複應驗。
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
「《馬太福音》二十五章十箇童女个比喻，也說明咾復臨信徒个經歷。」《善惡之爭》，393。
“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.
“人常常引我去想到十个童女个比喻，其中五个是聪明个，五个是愚拙个。迭个比喻已经照字面，并且还要照字面应验，因为伊对迭个时候有特别个应用；并且，像第三位天使个信息一样，已经应验，也还要继续做末后时期个现代真理，直到时间个终了。”《Review and Herald》，1890年8月19日。
“There is a world lying in wickedness, in deception, and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind is carried to the future when the signal will be given, ‘Behold the Bridegroom cometh; go ye out to meet Him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable. That oil is the righteousness of Christ. It represents character, and character is not transferable. No man can secure it for another. Each must obtain for himself a character purified from every stain of sin.” Bible Echo, May 4, 1896.
「有一个世界卧勒邪恶、欺骗并迷惑当中，也卧勒死荫个阴影里——沉睡，沉睡。啥人灵魂里有阵痛，要去唤醒伊拉？啥个声音能够达到伊拉？我个心思被带到将来，那辰光信号要发出来：『看哪，新郎来哉；侬拉出去迎接伊。』不过，有些人曾耽搁了，呒没去取得油来补充伊拉个灯；到末后，伊拉会发觉已经忒迟了：品格——油所表明个——是呒没法子转让个。该个油就是基督个义。伊代表品格，而品格是呒没法子转让个。呒没一个人能够为别人取得伊。每一个人必须为自家取得一种从罪个一切污点里得着洁净个品格。」《Bible Echo》，1896年5月4日。
Who “are feeling travail of soul to awaken” “a world lying in wickedness?” Joel answers the question:
啥人「靈魂受苦欲喚醒」一個「臥勒邪惡裡向個世界」？約珥回答了個問題：
And it shall come to pass, that whosoever shall call on the name of the Lord shall be delivered: for in mount Zion and in Jerusalem shall be deliverance, as the Lord hath said, and in the remnant whom the Lord shall call. Joel 2:32.
到其时，凡求告主名个，必得拯救；因为照主所讲，喺锡安山搭耶路撒冷必有拯救，喺主所召个余民中也必如此。约珥书 2:32。
We will continue these things in the following article.
阿拉將會勒後續个文章裡繼續講述這些事。
“Late in the afternoon of the day of the resurrection, two of the disciples were on their way to Emmaus, a little town eight miles from Jerusalem. These disciples had had no prominent place in Christ’s work, but they were earnest believers in Him. They had come to the city to keep the Passover, and were greatly perplexed by the events that had recently taken place. They had heard the news of the morning in regard to the removal of Christ’s body from the tomb, and also the report of the women who had seen the angels and had met Jesus. They were now returning to their homes to meditate and pray. Sadly they pursued their evening walk, talking over the scenes of the trial and the crucifixion. Never before had they been so utterly disheartened. Hopeless and faithless, they were walking in the shadow of the cross.
復活該日將晚个辰光，兩個門徒正走向以馬忤斯；該是離耶路撒冷八里个一個小鎮。此兩個門徒雖然弗曾喺基督个工作裡佔有顯著个地位，總歸是誠懇信佢个人。佢拉為著守逾越節來到城裡，近來所發生个事體，叫佢拉大大困惑。佢拉已經聽見該日清早个消息，就是基督个身體已經從墳墓裡挪去；也聽見婦女个報告，講佢拉看見了天使，也遇見了耶穌。如今佢拉回轉家去，要默想，也要禱告。佢拉憂傷个樣子，走著黃昏个路程，彼此談論受審同釘十字架个景況。佢拉從來弗曾像今朝恁般全然灰心。佢拉冇望，也冇信，行喺十字架个陰影裡。
“They had not advanced far on their journey when they were joined by a stranger, but they were so absorbed in their gloom and disappointment that they did not observe him closely. They continued their conversation, expressing the thoughts of their hearts. They were reasoning in regard to the lessons that Christ had given, which they seemed unable to comprehend. As they talked of the events that had taken place, Jesus longed to comfort them. He had seen their grief; He understood the conflicting, perplexing ideas that brought to their minds the thought, Can this Man, who suffered Himself to be so humiliated, be the Christ? Their grief could not be restrained, and they wept. Jesus knew that their hearts were bound up with Him in love, and He longed to wipe away their tears, and fill them with joy and gladness. But He must first give them lessons they would never forget.
“佢拉个行路辰光，还呒没走得远，就有一个陌生人来搭佢拉同行；只是佢拉一径沉浸勒忧愁搭失望里向，故此并呒没仔细看清伊。佢拉继续讲论，把心里个意思说出来。佢拉正在推求基督所教训个道理；这些教训，佢拉像是总归弗能明白。佢拉讲着所发生个事体辰光，耶稣切切想要安慰佢拉。伊已经看见佢拉个忧伤；伊也明白那些交相冲突、叫人困惑个思想，怎样使佢拉心里生出这个念头：‘这个人，竟任凭自家受这样个凌辱，难道会是基督么？’佢拉个悲痛禁遏弗牢，就哭出来了。耶稣晓得，佢拉个心是因着爱而紧紧系勒伊身浪；伊切切想要揩去佢拉个眼泪，拿喜乐搭欢欣充满佢拉。只是，伊必须先教导佢拉一些功课，就是佢拉永远弗会忘记个。”
“‘He said unto them, What manner of communications are these that ye have one to another, as ye walk, and are sad? And the one of them, whose name was Cleopas, answering said unto Him, Art Thou only a stranger in Jerusalem, and hast not known the things which are come to pass there in these days?’ They told Him of their disappointment in regard to their Master, ‘which was a prophet mighty in deed and word before God and all the people;’ but ‘the chief priests and our rulers,’ they said, ‘delivered Him to be condemned to death, and have crucified Him.’ With hearts sore with disappointment, and with quivering lips, they added, ‘We trusted that it had been He which should have redeemed Israel: and beside all this, today is the third day since these things were done.’
“伊对伊拉讲：‘侬拉一面走，一面彼此讲个是啥话？为啥看起来恁伤心？’ 其间有一个，名字叫革流巴，回答伊讲：‘侬独自是耶路撒冷个外乡人，连近日来城里所发生个事体也弗晓得么？’ 伊拉就把伊拉对伊拉个夫子所抱个失望告诉了伊；伊‘原是个先知，在上帝同众百姓面前，行事讲道都有大能；’ 但伊拉讲，‘祭司长同我拉个官长竟把伊解去，定了死罪，并且钉伊在十字架上。’ 伊拉个心因失望而极其伤痛，嘴唇颤抖，又加上一句：‘我拉素来指望伊就是那将要救赎以色列个；弗但如此，今朝已经是这些事成就以来第三日了。’”
“Strange that the disciples did not remember Christ’s words, and realize that He had foretold the events which had come to pass! They did not realize that the last part of His disclosure would be just as verily fulfilled as the first part, that the third day He would rise again. This was the part they should have remembered. The priests and rulers did not forget this. On the day ‘that followed the day of the preparation, the chief priests and Pharisees came together unto Pilate, saying, Sir, we remember that that deceiver said, while He was yet alive, After three days I will rise again.’ Matthew 27:62, 63. But the disciples did not remember these words.
“希奇个是，门徒倒呒没记牢基督个话，也呒没觉察伊曾经预先讲着后来所发生个事体！伊拉呒没觉察，伊所启示个末后一部分，搭头一部分一样，实实在在会应验；就是说，到第三日伊要复活。这一部分原是伊拉应当记牢个。祭司搭官长倒呒没忘记这一层。到‘预备日个次日，祭司长搭法利赛人聚集来见彼拉多，说，老爷，我拉记得，那个迷惑人个，伊还活着个辰光曾讲过：三日以后我要复活。’马太福音 27:62, 63。独有门徒呒没记得这些话。”
“‘Then He said unto them, O fools, and slow of heart to believe all that the prophets have spoken: ought not Christ to have suffered these things, and to enter into His glory?’ The disciples wondered who this stranger could be, that He should penetrate to their very souls, and speak with such earnestness, tenderness, and sympathy, and with such hopefulness. For the first time since Christ’s betrayal, they began to feel hopeful. Often they looked earnestly at their companion, and thought that His words were just the words that Christ would have spoken. They were filled with amazement, and their hearts began to throb with joyful expectation.
「伊就对伊拉讲：哦，愚钝个人，信先知所讲一切话，心里恁慢！基督岂勿应当受遘这些苦难，再进入伊个荣耀么？」门徒纳罕，这陌生人到底是啥人，竟能洞彻到伊拉个灵魂深处，又用恁恳切、恁温柔、恁同情个口气，并带着恁有盼望个意味来讲话。自从基督被出卖以后，伊拉第一趟开始觉得有盼望。伊拉常常定睛望着同行个人，心里想着，伊所讲个话，正是基督会讲个话。伊拉满心希奇，伊拉个心也开始因欢喜个期待而怦怦跳动。
“Beginning at Moses, the very Alpha of Bible history, Christ expounded in all the Scriptures the things concerning Himself. Had He first made Himself known to them, their hearts would have been satisfied. In the fullness of their joy they would have hungered for nothing more. But it was necessary for them to understand the witness borne to Him by the types and prophecies of the Old Testament. Upon these their faith must be established. Christ performed no miracle to convince them, but it was His first work to explain the Scriptures. They had looked upon His death as the destruction of all their hopes. Now He showed from the prophets that this was the very strongest evidence for their faith.
「基督對伊拉講解聖經裡向關乎自家个事，係從摩西起頭；摩西正係聖經歷史个阿爾法。假使伊起先就俾伊拉認得自家，伊拉个心就會得着滿足。喺伊拉歡喜滿盈个時候，伊拉就弗會再饑渴別樣个物事。毋過，叫伊拉明白舊約中預表同預言向伊所作个見證，乃係必要个。伊拉个信心，必須建立喺迭些見證之上。基督並弗曾行啥个神蹟來叫伊拉信服；毋過伊頭一樁个工作，乃係講明聖經。伊拉向來看伊个死，當作一切盼望个毀滅；如今伊從眾先知个話裡指示伊拉，迭正係伊拉信心最有力个憑據。」
“In teaching these disciples, Jesus showed the importance of the Old Testament as a witness to His mission. Many professed Christians now discard the Old Testament, claiming that it is no longer of any use. But such is not Christ’s teaching. So highly did He value it that at one time He said, ‘If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead.’ Luke 16:31.
「㧯教導這些門徒个辰光，耶穌顯明舊約作為替伊使命作見證，是何等重要。現今有許多自稱基督徒个人，反倒把舊約擯棄，講伊已經再呒沒啥用處。總歸這並勿是基督个教訓。伊對舊約个看重是恁樣高，致使伊曾經講過：『若是伊拉勿聽摩西同先知个話，就是有一個從死人中復活起來，伊拉也總勿肯受勸。』路加福音 16:31。」
“It is the voice of Christ that speaks through patriarchs and prophets, from the days of Adam even to the closing scenes of time. The Saviour is revealed in the Old Testament as clearly as in the New. It is the light from the prophetic past that brings out the life of Christ and the teachings of the New Testament with clearness and beauty. The miracles of Christ are a proof of His divinity; but a stronger proof that He is the world’s Redeemer is found in comparing the prophecies of the Old Testament with the history of the New.
“對亞當个日腳起，一直到世代末後个收煞景象，儕係基督个聲音藉着列祖同先知咾講話。救主喺舊約裡向人顯明，清清楚楚，勿亞於新約。先知預言个往古之光，將基督个生活並新約个教訓照得分外明朗雅麗。基督所行个神蹟，係伊神性个明證；總歸，更有力个證據，證明伊係普天下个救贖主，乃係將舊約个預言同新約个歷史互相比較所看見个。”
“Reasoning from prophecy, Christ gave His disciples a correct idea of what He was to be in humanity. Their expectation of a Messiah who was to take His throne and kingly power in accordance with the desires of men had been misleading. It would interfere with a correct apprehension of His descent from the highest to the lowest position that could be occupied. Christ desired that the ideas of His disciples might be pure and true in every specification. They must understand as far as possible in regard to the cup of suffering that had been apportioned to Him. He showed them that the awful conflict which they could not yet comprehend was the fulfillment of the covenant made before the foundation of the world was laid. Christ must die, as every transgressor of the law must die if he continues in sin. All this was to be, but it was not to end in defeat, but in glorious, eternal victory. Jesus told them that every effort must be made to save the world from sin. His followers must live as He lived, and work as He worked, with intense, persevering effort.
“照预言来推论，基督将佢自家在人性中所要成为个情形，赐拨门徒一个正确个观念。佢拉原先所怀抱个弥赛亚盼望，以为佢要照着人个欲望来登宝座、掌王权，乃是会引人入歧途个。迭种想法会妨碍渠拉正确领会佢从至高之处降到所能居个至卑地位。基督巴望门徒个思想，勒每一方面侪是纯正真实个。关于分拨佢个苦杯，渠拉必须尽所能地明白。佢指示渠拉，那场可怕个争战——渠拉当时还弗能明白个——正是创世以前所立之约个应验。基督必须死，正如每一个干犯律法个人，若仍旧住勒罪中，也必须死一样。迭一切原是注定要成个；不过其结果弗是失败，乃是荣耀而永远个胜利。耶稣告诉渠拉，必须尽一切努力，拯救世界脱离罪恶。跟从佢个人，必须像佢恁样生活，也必须像佢恁样作工，以热切而恒忍个努力来行。”
“Thus Christ discoursed to His disciples, opening their minds that they might understand the Scriptures. The disciples were weary, but the conversation did not flag. Words of life and assurance fell from the Savior’s lips. But still their eyes were holden. As He told them of the overthrow of Jerusalem, they looked upon the doomed city with weeping. But little did they yet suspect who their traveling companion was. They did not think that the subject of their conversation was walking by their side; for Christ referred to Himself as though He were another person. They thought that He was one of those who had been in attendance at the great feast, and who was now returning to his home. He walked as carefully as they over the rough stones, now and then halting with them for a little rest. Thus they proceeded along the mountainous road, while the One who was soon to take His position at God’s right hand, and who could say, ‘All power is given unto Me in heaven and in earth,’ walked beside them. Matthew 28:18.
「就恁样，基督向伊个门徒讲论，开启伊拉个心思，叫伊拉能明白圣经。门徒困乏了，然而谈论并弗曾衰歇。生命搭安慰个言语从救主个口中流露出来；不过伊拉个眼睛还是给遮住。伊向伊拉讲着耶路撒冷个倾覆辰光，伊拉含着眼泪望着该个注定灭亡个城。只是伊拉当时还一点弗曾觉察，伊拉同行个伴侣到底是啥人。伊拉弗曾想到，伊拉谈论个主题正行走勒伊拉身边；因为基督讲到自家辰光，像是讲到另外一个人一样。伊拉想，伊不过是赴过该次大节、如今回转自家屋里去个人当中个一个。伊勒崎岖个石头路上行走，搭伊拉一样仔细，时常还搭伊拉一淘停一歇，稍稍休息。就恁样，伊拉沿着山路向前行去；而该一位不久就要坐到上帝右边个，且能够讲『天上地下所有个权柄，侪赐给我了』个主，却行走勒伊拉身旁。马太福音 28:18。」
“During the journey the sun had gone down, and before the travelers reached their place of rest, the laborers in the fields had left their work. As the disciples were about to enter their home, the stranger appeared as though He would continue His journey. But the disciples felt drawn to Him. Their souls hungered to hear more from Him. ‘Abide with us,’ they said. He did not seem to accept the invitation, but they pressed it upon Him, urging, ‘It is toward evening, and the day is far spent.’ Christ yielded to this entreaty and ‘went in to tarry with them.’
“旅途當中，日頭已經落山；客旅尚未到歇宿之處，田裡做工個人已經收工離開。當門徒將要進伊拉個住處辰光，該個陌生人顯出像是還要繼續行路。然則門徒心裡受伊吸引。伊拉個靈魂切切想要再聽伊多講一點。伊拉講：『請搭我拉同住。』伊看起來並無立時接受這個邀請，然而伊拉再三懇請伊，講：『天將晚了，日頭已經平西。』基督就應允了這個懇求，『進去搭伊拉同住。』”
“Had the disciples failed to press their invitation, they would not have known that their traveling companion was the risen Lord. Christ never forces His company upon anyone. He interests Himself in those who need Him. Gladly will He enter the humblest home, and cheer the lowliest heart. But if men are too indifferent to think of the heavenly Guest, or ask Him to abide with them, He passes on. Thus many meet with great loss. They do not know Christ any more than did the disciples as He walked with them by the way.
“假使门徒呒没切切相留，伊拉就勿会晓得个同路旅伴原来就是复活个主。基督从来勿勉强把自家个同在加勒任何人身浪。凡是需要伊个人，伊总是关切。伊欢欢喜喜会走进最卑微个屋里，也会安慰最低微个心灵。倘若人过于冷淡，连想起个天浪来个贵客也勿想起，或勿请伊同伊拉住勒一淘，伊就继续往前去。阿是样，许多人遭受重大个损失。伊拉勿认得基督，正像门徒当伊勒路浪同伊拉一道行走个辰光一样。”
“The simple evening meal of bread is soon prepared. It is placed before the guest, who has taken His seat at the head of the table. Now He puts forth His hands to bless the food. The disciples start back in astonishment. Their companion spreads forth His hands in exactly the same way as their Master used to do. They look again, and lo, they see in His hands the print of nails. Both exclaim at once, It is the Lord Jesus! He has risen from the dead!
一顿简单个夜饭，只有饼，弗多辰光就备停当哉。饭食摆勒客人面前；伊已经坐勒桌子上首个位子。伊今朝伸出双手，要为食物祝福。门徒吃惊得往后退。佢拉个同伴伸出双手个样式，恰恰同佢拉个夫子从前一向所做个一式一样。佢拉再看一看，阿呀，佢拉看见伊个手上有钉痕。两家头一霎辰光齐声喊出来：“是主耶稣！”“伊已经从死人里复活哉！”
“They rise to cast themselves at His feet and worship Him, but He has vanished out of their sight. They look at the place which had been occupied by One whose body had lately lain in the grave, and say to each other, ‘Did not our heart burn within us, while He talked with us by the way, and while He opened to us the Scriptures?’
“伊拉起身，伏倒勒伊脚前敬拜伊，弗过伊已经从伊拉个眼前消失脱了。伊拉望牢才刚有一位个身躯躺勒坟墓里个那块所在，互相讲：‘当伊勒路浪向阿拉讲话、替阿拉开明圣经个辰光，阿拉个心里向弗是火热个咾？’”
“But with this great news to communicate they cannot sit and talk. Their weariness and hunger are gone. They leave their meal untasted, and full of joy immediately set out again on the same path by which they came, hurrying to tell the tidings to the disciples in the city. In some parts the road is not safe, but they climb over the steep places, slipping on the smooth rocks. They do not see, they do not know, that they have the protection of Him who has traveled the road with them. With their pilgrim staff in hand, they press on, desiring to go faster than they dare. They lose their track, but find it again. Sometimes running, sometimes stumbling, they press forward, their unseen Companion close beside them all the way.
“然则有此大好信息要传报，伊拉就弗能坐勒该搭闲话。伊拉个困乏搭饥饿尽都消散了。伊拉撇下未曾尝过个饭食，满怀喜乐，立时仍循来时个原路再行，急急赶去，将此佳音报与城里个门徒。路上有些所在并弗安全，然伊拉爬过陡峭之处，勒光滑个磐石上失脚打滑。伊拉看弗见，也弗晓得，有那位曾同伊拉走过此路个主保守伊拉。有朝圣者个手杖拿勒手里，伊拉奋力前行，巴望走得比伊拉所敢个还要快。伊拉失落了路迹，却又寻着。时而奔跑，时而踉跄，伊拉总归向前急行；那位看弗见个同行者，一路紧挨勒伊拉身边。”
“The night is dark, but the Sun of Righteousness is shining upon them. Their hearts leap for joy. They seem to be in a new world. Christ is a living Savior. They no longer mourn over Him as dead. Christ is risen—over and over again they repeat it. This is the message they are carrying to the sorrowing ones. They must tell them the wonderful story of the walk to Emmaus. They must tell who joined them by the way. They carry the greatest message ever given to the world, a message of glad tidings upon which the hopes of the human family for time and for eternity depend.” The Desire of Ages, 795–801.
「夜裡雖然烏暗，毋過公義个日頭照著佢拉。佢拉个心為著歡喜跳躍。佢拉像是到仔一個新世界裡向。基督是一位活个救主。佢拉弗再為著佢像死忒個來哀傷。基督已經復活——佢拉一遍又一遍咁重複講這句話。這就是佢拉帶去畀憂傷个人个信息。佢拉一定愛對佢拉講以馬忤斯路上个奇妙故事。佢拉一定愛講，路浪是啥人加入佢拉。佢拉帶著世界向從來所賜過个最大信息，就是一個喜信个信息；人類家族今世並永遠个盼望，攏繫勒這個信息浪。」《歷代願望》，795–801。