At Panium, which was Caesarea Philippi, which is verses thirteen through fifteen in chapter eleven of the book of Daniel, which is the history where the Republican and Protestant horns fulfill the enigma of being the eighth that is of the seven, which is the history where the Seal of God is permanently impressed upon the one hundred and forty-four thousand, and the history of the arrival of the message of the Midnight Cry, Christ gave a promise to His last-day people.
喺 Panium，即係 Caesarea Philippi，亦即《但以理書》第十一章第十三至十五節所指嘅歷史之中；喺嗰段歷史裏面，共和同新教呢兩隻角應驗咗「屬於七者之中而為第八」呢個奧祕；亦喺嗰段歷史裏面，上帝嘅印永遠印喺十四萬四千人身上；又係午夜呼聲信息到來嘅歷史之中，基督向祂末後日子嘅子民賜下咗一個應許。
And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Matthew 16:18, 19.
我還告訴你，你是彼得，我要把我的教會建造在這磐石上；陰間的門不能勝過她。我要把天國的鑰匙給你；凡你在地上所捆綁的，在天上也要捆綁；凡你在地上所釋放的，在天上也要釋放。馬太福音 16:18, 19。
The period of the sealing which began on September 11, 2001, when the mighty buildings of New York City were brought down, which ends at the soon coming Sunday law, was designed by the Alpha and Omega. The very last part of the period repeats the very first part of the period. On September 11, 2001 the Lord led His people back to the old paths, where among other truths they discovered the “seven times,” just as it was found in the days of king Josiah. The latter rain then began to sprinkle, and a testing process that produced a separation of two classes of worshippers began.
由二〇〇一年九月十一日開始、當紐約市雄偉的大廈被擊倒之時起算，並將於快將來到的星期日法令終結之蓋印時期，乃由阿拉法與俄梅戛所設計。呢段時期最末後嘅部分，重演呢段時期最起初嘅部分。喺二〇〇一年九月十一日，主帶領祂嘅子民歸回古道；喺其中，佢哋除咗其他真理之外，發現咗「七次」，正如喺約西亞王嘅日子所發現嘅一樣。其後，晚雨開始灑下，而一個產生敬拜者兩等人之分離嘅試驗過程亦隨之開始。
In fulfillment of Habakkuk chapter two the two sacred charts were discovered and became an emblem of that historical period. Just as significantly the “debate” of Habakkuk chapter two began, between the methodology of line upon line, which is the latter rain methodology, in opposition to the methodology of apostate Protestantism that had been progressively adopted by Adventism beginning in the rebellion of 1863.
為應驗哈巴谷書第二章，兩幅神聖圖表被發現，並成為那段歷史時期的一個象徵。同樣重要的是，哈巴谷書第二章所預示的「辯論」亦開始了：逐行逐句的方法——即後雨的方法——與背道的新教之方法彼此對立；而這後者，乃是自一八六三年之悖逆起，基督復臨運動逐步採納的。
Jesus promised that He would give His last-day people “the keys of the kingdom,” and in so doing, He is referring to the correct biblical methodology, that contains the necessary prophetic keys to recognize, establish and proclaim the message of the Midnight Cry and Loud Cry.
耶穌應許祂要將「天國的鑰匙」賜給祂末後日子嘅子民；而當祂如此說嘅時候，祂所指嘅，乃係正確嘅聖經研究方法，其中包含咗所必需嘅預言性鑰匙，使人能夠辨認、確立並宣告午夜呼聲同大聲呼喊嘅信息。
“Those who commune with God walk in the light of the Sun of Righteousness. They do not dishonor their Redeemer by corrupting their way before God. Heavenly light shines upon them. As they near the close of this earth’s history, their knowledge of Christ, and of the prophecies relating to him, greatly increases. They are of infinite worth in God’s sight; for they are in unity with his Son. To them the word of God is of surpassing beauty and loveliness. They see its importance. Truth is unfolded to them. The doctrine of the incarnation is invested with a soft radiance. They see that the Scripture is the key that unlocks all mysteries and solves all difficulties. Those who have been unwilling to receive the light and walk in the light will be unable to understand the mystery of godliness, but those who have not hesitated to take up the cross and follow Jesus, will see light in God’s light.” The Southern Watchman, April 4, 1905.
「凡與上帝相交的人，都是行在公義之日的光中。他們不會在上帝面前敗壞自己的道路，以致羞辱他們的救贖主。天上的光照耀在他們身上。當他們漸近這世界歷史的終局時，他們對基督，並對那關乎祂的預言之認識，便大大增長。在上帝眼中，他們具有無限的價值；因為他們與祂的兒子合而為一。對他們而言，上帝的話語具有無比的美麗與可愛。他們看見其重要性。真理向他們展開。道成肉身的教義披上柔和的光輝。他們看見，聖經乃是開啟一切奧祕、解決一切難題的鑰匙。那些不肯領受光並行在光中的人，必不能明白敬虔的奧祕；惟有那些毫不遲疑背起十字架跟從耶穌的人，必在上帝的光中看見光。」《The Southern Watchman》，1905年4月4日。
Those represented by Peter, who are the one hundred and forty-four thousand, are those who accept the Laodicean message that arrived on September 11, 2001, which is now being repeated since July, 2023. The Laodicean message that arrived in 1856, was the increased knowledge of the “seven times,” and when Christ brings the dead bones together, and thereafter brings them to life they transition from the Laodicean movement of the third angel unto the Philadelphian movement of the one hundred and forty-four thousand. That transition is brought about by Christ’s Word, for they are sanctified by His Word, and His Word is “truth,” and His Word is the “key” that unlocks His Word.
彼得所代表、即嗰十四萬四千人，乃係接受咗喺2001年9月11日臨到、並且自2023年7月以來而家再次重申嘅老底嘉信息嘅人。1856年所臨到嘅老底嘉信息，乃係對「七次」之真理所增加嘅知識；當基督使枯骨聚合起來，並且其後使佢哋活過來之時，佢哋就由第三位天使之老底嘉運動，轉移到十四萬四千人之非拉鐵非運動。呢個轉變乃係由基督嘅聖言所帶來，因為佢哋藉着祂嘅聖言得以成聖；而祂嘅聖言就係「真理」，並且祂嘅聖言就係解開祂聖言嘅「鑰匙」。
And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Revelation 3:7–8.
你要寫信畀非拉鐵非教會嘅使者，說：那聖潔、真實、攞住大衛嘅鑰匙、開咗就冇人能關、關咗就冇人能開嘅，咁樣說：我知道你嘅行為；看哪，我喺你面前設立咗一扇敞開嘅門，冇人能關閉：因為你略有一點力量，也曾遵守我嘅道，並冇否認我嘅名。啟示錄 3:7–8。
The methodology of “line upon line” is the key which Christ promised to His last-day people in the battle at the “gates”. A “gate” is a church.
「一句加一句」嘅方法，乃係基督喺「城門」嘅爭戰之中，應許賜畀祂末後日子子民嘅鑰匙。「城門」就係教會。
And Jacob awaked out of his sleep, and he said, Surely the Lord is in this place; and I knew it not. And he was afraid, and said, How dreadful is this place! this is none other but the house of God, and this is the gate of heaven. Genesis 28:16, 17.
雅各睡醒了，就說：「耶和華真喺呢個地方，我竟不知道。」他就懼怕，說：「呢個地方何等可畏！這不是別的，乃是神的殿，也是天的門。」創世記 28:16, 17。
The battle at the gates represents the religious battles that occur between truth and error, and the error of the religion of Greece, is the gate of hell, and the religion of apostate Laodicean Adventism is also a gate. The Laodicean Adventist gate represents where the debate of Habakkuk is fulfilled.
城門口之戰，象徵真理與謬誤之間所發生嘅宗教爭戰；而希臘宗教嘅謬誤，乃係陰間之門；背道之老底嘉復臨信仰嘅宗教，同樣亦係一道門。老底嘉復臨信仰呢道門，乃係《哈巴谷書》所論辯論得以應驗之處。
In that day shall the Lord of hosts be for a crown of glory, and for a diadem of beauty, unto the residue of his people, And for a spirit of judgment to him that sitteth in judgment, and for strength to them that turn the battle to the gate. But they also have erred through wine, and through strong drink are out of the way; the priest and the prophet have erred through strong drink, they are swallowed up of wine, they are out of the way through strong drink; they err in vision, they stumble in judgment. For all tables are full of vomit and filthiness, so that there is no place clean. Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Isaiah 28:5-14
到那日，萬軍之耶和華必作祂餘剩之民榮耀的冠冕、華美的冠冕；又作那坐堂審判之人的審判之靈，並作那些在城門口擊退戰陣之人的力量。只是這些人也因酒而錯誤，因濃酒而失迷；祭司和先知因濃酒而錯誤，被酒所吞滅，因濃酒而失迷；他們在異象上錯誤，在審判上絆跌。因為各席都滿了嘔吐和污穢，無一處潔淨。 他要將知識教導誰呢？要使誰明白訓誨呢？是那些斷了奶、離了懷的嗎？因為誡命上加誡命，誡命上加誡命；律例上加律例，律例上加律例；這裏一點，那裏一點。因為祂要藉結巴的嘴唇和別樣的舌頭向這百姓說話。祂曾對他們說：這就是安息，可以使疲乏人得安息；這就是舒暢；他們卻不肯聽。 所以，耶和華的話臨到他們，便是誡命上加誡命，誡命上加誡命；律例上加律例，律例上加律例；這裏一點，那裏一點；叫他們行走，反倒向後仆倒，而且跌碎，落在網羅之中，被纏住。 所以，你們這些褻慢的人，就是轄管住在耶路撒冷這百姓的，要聽耶和華的話。以賽亞書 28:5-14
The keys of the kingdom are the words of the Scriptures, that are given to God’s last-day people by the Word.
天國的鑰匙，就是聖經嘅話語；呢啲話語乃係由嗰道賜畀上帝末後日子嘅子民。
“There are truths in the word which, like veins of precious ore, are hidden beneath the surface. The hidden treasure is discovered as it is searched for, as a miner searches for gold and silver. The evidence of the truth of God’s word is in the word itself. Scripture is the key that unlocks scripture. The deep meaning of the truths of God’s word is unfolded to our minds by His Spirit.
喺聖言之中，有啲真理好似珍貴礦脈一樣，隱藏喺表面之下。呢啲隱藏嘅寶藏，乃係藉着尋索而被發現，正如礦工尋找金銀一樣。上帝話語真實嘅憑據，就喺話語本身之內。聖經乃係開啟聖經嘅鑰匙。上帝話語中各樣真理嘅深義，乃係藉着祂嘅靈向我哋嘅心思顯明。
“The Bible is the great lesson book for the students in our schools. It teaches the whole will of God concerning the sons and daughters of Adam. It is the rule of life, teaching us of the character that we must form for the future life. We need not the dim light of tradition to make the Scriptures comprehensible. As well might we suppose that the noonday sun needs the glimmering torchlight of earth to increase its glory. The utterances of priest and minister are not needed to save men from error. Those who consult the divine Oracle will have light. In the Bible every duty is made plain. Every lesson given is comprehensible. Every lesson reveals to us the Father and the Son. The word is able to make all wise unto salvation. In the word the science of salvation is plainly revealed. Search the Scriptures, for they are the voice of God speaking to the soul.” Testimonies, volume 8, 157.
「聖經乃係我哋學校中學生嘅偉大課本。佢教導關乎亞當眾子眾女之上帝全部旨意。佢係生命嘅準則，教導我哋將來為永生所必須塑造嘅品格。我哋唔需要傳統昏暗嘅光，去使聖經變得可明。正如我哋亦可能會以為，正午嘅太陽需要地上微弱嘅火把之光，先可以增添佢嘅榮耀。祭司同傳道人嘅宣告，並非為咗救人脫離錯誤所必需。凡求問神聖神諭嘅人，就必得着亮光。喺聖經入面，每一項本分都表明得清楚。每一項所賜嘅教訓都可以明白。每一項教訓都向我哋啟示父同子。聖言能使所有人有得救嘅智慧。喺聖言之中，救恩嘅學問已清楚啟示出嚟。你哋要查考聖經，因為佢哋係上帝向人心說話嘅聲音。」《證言》第8卷，157頁。
The keys that Christ gave unto the last-day church have the same power they had when they were given to Peter.
基督賜予末後日子教會嘅鑰匙，所具備嘅權柄，與當日賜給彼得時所具有嘅權柄，乃是相同。
“Peter had expressed the truth which is the foundation of the church’s faith, and Jesus now honored him as the representative of the whole body of believers. He said, ‘I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven.’
彼得曾表明嗰真理，呢真理乃係教會信仰嘅根基；而家耶穌尊榮佢，作為全體信徒嘅代表。佢話：「我要把天國的鑰匙給你；凡你在地上所捆綁的，在天上也要捆綁；凡你在地上所釋放的，在天上也要釋放。」
“‘The keys of the kingdom of heaven’ are the words of Christ. All the words of Holy Scripture are His, and are here included. These words have power to open and to shut heaven. They declare the conditions upon which men are received or rejected. Thus the work of those who preach God’s word is a savor of life unto life or of death unto death. Theirs is a mission weighted with eternal results.” The Desire of Ages, 413.
「『天國嘅鑰匙』就係基督嘅話語。聖經一切嘅話都係屬於祂嘅，並且都包括喺呢度。呢啲話語有權能開啟同關閉天國。佢哋宣告人被接納或被拒絕所根據嘅條件。因此，傳講上帝聖言之人嘅工作，或成為叫人得生以至於生嘅香氣，或成為叫人致死以至於死嘅香氣。佢哋所承擔嘅，係一項帶着永恆後果嘅使命。」《歷代願望》，413頁。
The power that is manifested through His words, when placed in the hands of men is based upon the principles identified in His word. The simplest perhaps, and perhaps the most profound is that truth is established upon the testimony of two.
當祂話語所彰顯嘅能力交託喺人手中時，乃係建立喺祂話語中所指明嘅原則之上。或者最簡單嘅一項，亦都可能係最深奧嘅一項，就係：真理係憑兩個見證而得以確立。
“Another grave evil that had arisen in the church was that of brethren going to law against one another. Abundant provision had been made for the settlement of difficulties among believers. Christ Himself had given plain instruction as to how such matters were to be adjusted. ‘If thy brother shall trespass against thee,’ the Saviour had counseled, ‘go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as a heathen man and a publican. Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven.” Matthew 18:15–18.” Acts of the Apostles, 304.
「教會中又興起咗另一種嚴重嘅罪惡，就係弟兄彼此對簿公堂。關於信徒之間糾紛嘅處理，主早已作咗充分嘅安排。基督親自清楚指示，呢類事情應當點樣解決。救主曾勸勉話：『倘若你嘅弟兄得罪你，你就去，趁着只有你同佢在一處嘅時候，指出佢嘅錯來；若佢肯聽你，你便得着你嘅弟兄。若佢唔肯聽，你就另外帶一兩個人同去，要憑兩三個見證人嘅口，句句都可定準。若係佢唔聽佢哋，就告訴教會；若係連教會都唔聽，就看佢像外邦人同稅吏一樣。我實在告訴你哋，凡你哋在地上所捆綁嘅，在天上也要捆綁；凡你哋在地上所釋放嘅，在天上也要釋放。』馬太福音 18:15–18。」《使徒行述》，304。
There are at least three geographical witnesses of the period when the one hundred and forty-four thousand are sealed at the Midnight Cry. Remembering the fact that at the cry at midnight, it is too late to obtain the oil, we find the geographical testimony of the Exeter camp meeting providing an illustration of the point where God’s last-day people are sealed, and we find that truth represented by the geography of Caesarea Philippi, and also by the testimony of the battle of Panium, in verses thirteen to fifteen of Daniel chapter eleven. Perhaps it is a little off to identify these three witnesses as geographical, but I am employing that term because the geography is certainly part of the setting in Exeter and Caesarea Philippi. Jesus places Peter within the prophetic geography that the one hundred and forty-four thousand find themselves in the last days. Then He gives a command.
至少有三個地理上嘅見證，見證住喺午夜呼聲之時，十四萬四千人受印嘅時期。記住一個事實：當午夜有呼喊發出之時，要去得著油已經太遲；我哋就見到，埃克塞特營會嘅地理性見證，提供咗一幅圖畫，說明上帝末後日子嘅子民喺邊一個點上受印；而我哋亦見到，該真理由該撒利亞腓立比嘅地理所表明，並且亦由《但以理書》第十一章第十三至十五節中巴尼烏姆之戰嘅見證所表明。或者將呢三個見證界定為地理性見證，稍為唔係咁貼切，但我採用呢個用語，因為地理的確係埃克塞特同該撒利亞腓立比場景嘅一部分。耶穌將彼得置於一個預言性嘅地理位置之中，而十四萬四千人喺末後日子所處嘅，正正就係呢個位置。然後，祂發出一個命令。
And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Then charged he his disciples that they should tell no man that he was Jesus the Christ. From that time forth began Jesus to show unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day. Then Peter took him, and began to rebuke him, saying, Be it far from thee, Lord: this shall not be unto thee. But he turned, and said unto Peter, Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men. Matthew 16:19–23.
我要將天國嘅鑰匙賜畀你；凡你喺地上所捆綁嘅，喺天上也必捆綁；凡你喺地上所釋放嘅，喺天上也必釋放。於是，耶穌囑咐門徒，不可對任何人說祂就係耶穌基督。從此，耶穌先向門徒指明，祂必須上耶路撒冷去，受長老、祭司長同文士許多苦害，並且被殺，第三日復活。彼得就拉住祂，開始責備祂，說：「主啊，萬不可如此！呢事必不臨到你。」耶穌轉過來，對彼得說：「撒但，退我後邊去！你係絆我腳嘅；因為你所體貼嘅，不係神嘅事，乃係人嘅事。」馬太福音 16:19–23。
The word “Exeter” is the name of a city in Devon, England. Its etymology can be traced back to Old English, where it was known as “Exanceaster” or “Execestre.” The name is believed to derive from the Old English words “Exe” (referring to the River Exe, upon which the city is situated) and “ceaster” (meaning “Roman fort” or “walled city”). Therefore, “Exeter” means either the “fort on the River Exe,” or “the walled city by the River Exe.” The geography associated with the arrival and fulfillment of the Midnight Cry in Millerite history identifies a location where there was water, representing the outpouring of the Holy Spirit, and a point where God was raising up an army to proclaim the message to the world, which Sister White informs us went like a “tidal wave.” A tidal wave is not simply river water, it is water that is super empowered.
「Exeter」一詞，乃英格蘭德文郡一座城市之名。其語源可追溯至古英語，當時稱為「Exanceaster」或「Execestre」。此名稱一般認為源自古英語「Exe」（指該城所座落其上的 Exe 河）與「ceaster」（意即「羅馬堡壘」或「有城牆之城」）。因此，「Exeter」可解作「Exe 河上的堡壘」，或「Exe 河畔有城牆之城」。 在米勒派歷史中，與午夜呼聲之來臨及應驗相關的地理，指出一處有水之地，象徵聖靈的澆灌；又指出一個上帝正在興起一支軍隊、向世界宣告信息的地方，正如懷愛倫姊妹告訴我們，這信息乃如「怒潮」一般湧流而去。怒潮並非僅僅是河水，而是被大大加力的水。
Millerite history was the fulfillment of the parable of the ten virgins, and when the one hundred and forty-four thousand are brought to the conclusion of the sealing time, they will repeat the waymarks identified at the beginning of the sealing time, and also the history of the Exeter camp meeting. An angel will descend with a testing message that is required to be eaten. That message will lead to the foundations, and it will confront the two classes with the “seven times,” of Leviticus twenty-six. It will include the Revelation of Jesus Christ, that is represented by Peter as an acceptance that Jesus was anointed as the Christ, when the divine symbol descended in the form of a dove, typifying September 11, 2001. It will include the understanding that Jesus is the divine Son of God, and also that by Jesus taking upon His divine being the flesh of fallen mankind, He is also the Son of man.
米勒派的歷史，乃是十個童女之比喻的應驗；當十四萬四千人在蓋印時期的終點被帶到結局之時，他們將重演那在蓋印時期起首所標明的路標，亦即埃克塞特營會之歷史。必有一位天使帶着一個試驗人的信息降下，而這信息乃是必須喫下去的。那信息必引人歸回根基，並且要以《利未記》二十六章的「七次」，使那兩等人受其對質。它將包括耶穌基督的啟示；彼得曾將此表明為承認耶穌已被膏立為基督，當時那神聖的表號以鴿子的形狀降下，預表二○○一年九月十一日。它亦將包括這樣的認識：耶穌是神聖的上帝之子；並且，藉着耶穌使祂神聖的本體披上墮落人類的肉身，祂亦是人子。
These truths will produce two classes of worshippers, as they did post-September 11, 2001. The two classes were represented at the Exeter camp meeting, for at that camp meeting there was a tent set up by a group from Watertown, who rejected the message of the Midnight Cry as presented through Samuel Snow. They held counterfeit meetings that were so loud and emotional the leaders of the meetings of Snow went to them and informed them to quiet down. At the camp meeting there were two classes manifested, and both professed to be associated with water, but one was a counterfeit and represented the foolish who were without oil. The group in the Exeter tent were the army who were the city, that was also a fort, for they were typifying Ezekiel’s dead dry bones who are raised up as a mighty army at the message of the Midnight Cry.
呢啲真理將會產生兩等敬拜者，正如佢哋喺2001年9月11日之後所做嘅一樣。呢兩等人喺埃克塞特營會中有所預表，因為喺嗰次營會裏面，有一班嚟自沃特敦嘅人設立咗一個帳棚；佢哋拒絕藉住撒母耳·斯諾所傳達之午夜呼聲的信息。佢哋舉行冒牌聚會，聲浪同情緒都極其高漲，以致斯諾聚會嘅領袖都去到佢哋嗰度，通知佢哋安靜落嚟。喺嗰次營會中，有兩等人顯明出嚟，而兩者都自稱同水有關，但其中一等係冒牌嘅，代表嗰啲冇油嘅愚拙童女。埃克塞特帳棚裏面嗰一班人，就係嗰支軍隊，亦即嗰座城；嗰城同時又係一座堡壘，因為佢哋所預表嘅，乃係以西結書中嗰啲死咗、乾枯咗嘅骸骨；呢啲骸骨喺午夜呼聲嘅信息之下被興起，成為一支大軍。
In the history where those two classes are manifested Peter represented both classes. His confession that identified Jesus as the Christ, and the Son of God was produced by the inspiration of the Holy Spirit, for Christ plainly told him, “Flesh and blood hath not revealed it unto thee, but my Father which is in heaven.” When Jesus then informed the disciples of the cross, Peter, lacking the influence of the Holy Spirit at that moment, took Christ, “and began to rebuke Him, saying, Be it far from thee, Lord: this shall not be unto thee. But He turned, and said unto Peter, Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men.”
喺嗰段歷史之中，當呢兩個階層被顯明出嚟嘅時候，彼得代表咗呢兩個階層。佢所作嘅認信，指明耶穌係基督，係神嘅兒子，乃係由聖靈嘅感動而生，因為基督明明對佢講：「這不是屬血肉的指示你的，乃是我在天上的父指示的。」當耶穌其後將十字架嘅事告訴門徒之時，彼得喺嗰一刻缺乏聖靈嘅影響，就拉住基督，「就勸他說：主啊，萬不可如此！這事必不臨到你身上。」但耶穌轉過來，對彼得說：「撒但，退我後邊去吧！你是絆我腳的；因為你不體貼神的意思，只體貼人的意思。」
The emotional outburst of Peter aligned with the emotional worship that was occurring in the Watertown tent when Samuel Snow was presenting the message of the Midnight Cry. At that level Peter represents those who are candidates to be among the one hundred and forty-four thousand. Those candidates represent a class that has the oil, which is the Holy Spirit, and it is the message and it is the character, and the other class lacks the oil. In the setting of Caesarea Philippi, Christ began to unfold “that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day.”
彼得情緒上的爆發，與撒母耳·斯諾在沃特敦帳棚中宣講午夜呼聲的信息時，當中所出現之帶有情緒性的敬拜，是一致相符的。在嗰個層面上，彼得代表嗰啲有資格成為十四萬四千人之一嘅候選者。呢啲候選者代表一個擁有油嘅階層；呢油就係聖靈，亦即係信息，亦即係品格；而另一個階層則缺乏呢油。在該撒利亞腓立比嘅處境當中，基督開始揭示「他必須上耶路撒冷去，受長老、祭司長和文士許多的苦，並且被殺，第三日復活。」
The disappointment of the disciples when those events were actually fulfilled at the cross is the history Sister White employs to illustrate the disappointment of October 22, 1844, and the disappointment of the Hebrews at the Red Sea crossing with Pharaoh’s army closing in and the waters of the sea in front of them. All of those witnesses identify the soon coming Sunday law, and the revelation of verses thirteen to fifteen of Daniel eleven, provides the testimony of the events that lead to that Sunday law. In doing so they also represent the “portion of the prophecy of Daniel relating to the last days.”
當嗰啲事件實際喺十字架上應驗之時，門徒所經歷嘅失望，乃係懷愛倫姊妹用嚟說明一八四四年十月二十二日之失望，以及希伯來人喺紅海渡海之際、法老軍兵從後逼近、海水又喺佢哋面前之時所經歷之失望嘅歷史。所有呢啲見證都指出那即將來臨嘅星期日法案，而《但以理書》第十一章第十三至十五節之啟示，則提供咗引向嗰項星期日法案之事件嘅見證。如此，佢哋亦代表咗「但以理預言中關乎末後日子嘅部分」。
We will continue this study in the next article.
我哋將會喺下一篇文章繼續呢項研讀。
“A careful study of types and antitypes led to the observation that the crucifixion of Christ took place on the very day in the yearly round of ceremonies given to Israel when the Passover lamb was slain. Would not the cleansing of the sanctuary typified in the Day of Atonement—falling on the tenth day of the seventh month—likewise take place on the very day in the year celebrated in the type? (see The Great Controversy, 399). This, according to the true Mosaic reckoning of time, would be October 22. Early in August, 1844, at a camp meeting at Exeter, New Hampshire, this view was introduced and it was accepted as the date for the fulfillment of the prophecy of the 2300 days. The parable of the ten virgins in Matthew 25:1–13 took on particular significance—the tarrying of the bridegroom, the waiting and slumbering of those who awaited the marriage, the cry at midnight, the shutting of the door, et cetera. The message that Christ was coming on October 22 came to be known as the ‘midnight cry.’ ‘The ‘midnight cry,’ wrote Ellen White, ‘was heralded by thousands of believers.’ She added:
「對預表與實體作一番細緻嘅研究之後，人就留意到，基督被釘十字架，正正發生喺每年賜畀以色列人之禮儀循環中宰殺逾越節羊羔嗰一日。咁樣，由贖罪日所預表嘅潔淨聖所——即係落喺七月初十——豈唔係都同樣會喺一年之中、於預表所慶祝嘅嗰一日應驗嗎？（見 The Great Controversy, 399）。按照真正摩西式嘅計時法，呢一日就係十月二十二日。1844年八月初，新罕布什爾州埃克塞特一次營會中，呢個觀點被提出，並且被接納為二千三百日預言應驗嘅日期。馬太福音25:1–13十個童女嘅比喻，就因此顯得特別有意義——新郎遲延、等候婚筵之人嘅等待與沉睡、半夜嘅呼聲、門被關上，等等。基督將於十月二十二日降臨嘅信息，遂被稱為「半夜呼聲」。「『半夜呼聲，』懷愛倫寫道，『由成千上萬嘅信徒傳揚出去。』」她又補充說：
“‘Like a tidal wave the [seventh-month] movement swept over the land. From city to city, from village to village, and into remote country places it went, until the waiting people of God were fully aroused.—The Great Controversy, 400.’
「『猶如怒潮一般，那〔七月〕運動席捲全地。它從城市到城市，從鄉村到鄉村，並且深入偏遠之地，直到上帝那等候中的子民都被完全喚醒。——《善惡之爭》，400。』」
“The rapidity with which the message spread is depicted by writers cited by L. E. Froom:
「信息傳播之迅速，乃由 L. E. Froom 所引述之作者加以描繪：」
“‘Bates left the record that the Exeter message ‘flew as it were upon the wings of the wind.’ Men and women sped by rail and water, by stagecoach and horseback, with bundles of books and papers, distributing them as ‘profusely as the leaves of autumn.’ White said, ‘The work before us was to fly to every part of that wide field, sound the alarm, and wake the slumbering ones.’ And Wellcome adds that the movement broke forth like the released waters of a dam. Fields of ripened grain were left standing unharvested, and full-grown potatoes left undug in the ground. The coming of the Lord was nigh. There was no time now for such earthly things.—The Prophetic Faith of Our Fathers, Vol. IV, p. 816.
「貝茨記載說，埃克塞特的信息『彷彿乘着風的翅膀飛揚。』男男女女藉着鐵路與水路、乘坐驛車與騎馬，迅速奔走，攜帶成捆的書籍和刊物，把它們分發出去，如同『秋天的落葉那樣繁多。』懷愛倫說：『擺在我們面前的工作，就是要飛往那廣大田野的每一處，發出警報，喚醒那些沉睡的人。』威康又補充說，這場運動如同堤壩決口所釋放的洪水一般迸發出來。成熟的穀田仍然站着，無人收割；長成的馬鈴薯仍留在地裏，無人挖掘。主的來臨已近在眼前。如今已沒有時間顧及這一類屬世的事了。——The Prophetic Faith of Our Fathers, Vol. IV, p. 816.」
“As an eyewitness and participant in the movement, Ellen White described the character of the rapidly accelerating work:
「作為呢場運動嘅目擊證人同參與者，懷愛倫描述咗呢項迅速加速推進之工作嘅性質：」
“‘Believers saw their doubt and perplexity removed, and hope and courage animated their hearts. The work was free from those extremes which are ever manifested when there is human excitement without the controlling influence of the word and Spirit of God…. It bore the characteristics that mark the work of God in every age. There was little ecstatic joy, but rather deep searching of heart, confession of sin, and forsaking of the world. A preparation to meet the Lord was the burden of agonizing spirits….
「信徒睇見自己嘅疑惑同困惑被除去，盼望同勇氣激勵住佢哋嘅心。呢項工作冇嗰啲極端嘅表現；每逢人只有情緒激動，卻冇上帝嘅道同聖靈約束同引導時，呢啲極端就總會顯露出嚟……佢具備咗一切時代上帝作工所共有嘅特徵。當中幾乎冇乜狂喜雀躍，反而係深切省察己心、認罪，同埋離棄世界。預備迎見主，乃係嗰啲痛苦掙扎之靈所肩負嘅重擔……」
“‘Of all the great religious movements since the days of the apostles, none have been more free from human imperfection and the wiles of Satan than was that of the autumn of 1844. Even now, after the lapse of many years [1888], all who shared in that movement and who have stood firm upon the platform of truth still feel the holy influence of that blessed work and bear witness that it was of God.—Ibid., 400, 401.’
「『自使徒時代以來，一切偉大的宗教運動之中，沒有任何一場比一八四四年秋天的那場運動更少沾染人的不完全與撒但的詭計。即使到如今，歷經多年〔1888〕之後，凡有分於那場運動、並堅立於真理根基上的人，仍然感受到那蒙福工作之神聖感化，並為之作見證，證明那是出於上帝的。——同上，400、401。』」
“In spite of the evidences of a work sweeping across the land and drawing thousands into the fellowship of the Second Advent, and some two hundred ministers from various churches united in spreading the message, [See C. M. Maxwell, Tell it to the world, pp. 19, 20.] the Protestant churches as a whole spurned it and used every means at their command to prevent the belief in Christ’s soon coming from spreading. No one dared to mention in a church service the hope of the soon coming of Jesus, but to those awaiting the event it was quite different.
「雖然有種種憑據顯示，這項工作正席捲全地，並吸引數以千計的人加入第二次降臨信仰的團契，且有約二百位來自各宗派的牧師同心聯合傳揚這信息，[見 C. M. Maxwell, Tell it to the world, pp. 19, 20.] 然而，整體而言，新教各教會卻棄絕了它，並且竭盡所能，阻止人對基督快將再來之信念的傳播。在教會的聚會中，無人敢提及耶穌快將再來的盼望；但對那些等候這事件的人來說，情形卻截然不同。」
“Ellen White told what it was like:
「懷愛倫曾經描述那是怎樣的情形：」
“‘Every moment seemed precious and of the utmost importance to me. I felt that we were doing work for eternity, and that the careless and uninterested were in the greatest peril. My faith was unclouded, and I appropriated the precious promises of Jesus to myself….
「每一刻於我都似乎極其寶貴，並且至關重要。我覺得我哋所作嘅工係為永恆而作，而嗰啲粗心大意、漠不關心的人正處於最大嘅危險之中。我的信心毫無陰霾，我將耶穌寶貴的應許據為己有……」
“‘With diligent searching of hearts and humble confession we came prayerfully up to the time of expectation. Every morning we felt that it was our first business to secure the evidence that our lives were right before God. We realized that if we were not advancing in holiness we were sure to retrograde. Our interest for each other increased; we prayed much with and for one another.
「我哋懷着殷勤察驗內心同謙卑認罪嘅態度，在禱告中一直來到所期待嘅時候。每一個早晨，我哋都覺得，首要嘅事務就係確保有憑據證明我哋嘅生命喺上帝面前係正直嘅。我哋明白，若果我哋唔喺聖潔上不斷長進，就必定會倒退。我哋彼此之間嘅關懷日益加增；我哋常常一同禱告，亦彼此代求。』
“‘We assembled in the orchards and groves to commune with God and to offer up our petitions to Him, feeling more clearly His presence when surrounded by His natural works. The joys of salvation were more necessary to us than our food and drink. If clouds obscured our minds we dared not rest or sleep till they were swept away by the consciousness of our acceptance with the Lord.—Life Sketches of James White and Ellen G. White (1880), 188, 189.” Arthur White, The Ellen White Biography, volume 1, 51, 52.
「『我哋聚集喺果園同樹林之中，為要與上帝交通，並向祂獻上我哋嘅祈求；當我哋置身於祂自然界嘅作為之中時，就更清楚感受到祂嘅同在。救恩嘅喜樂，對我哋而言，比飲食更為必要。若有雲霧遮蔽我哋嘅心思，我哋就唔敢安歇或睡覺，直至呢啲陰霾因我哋意識到自己已蒙主悅納而被掃除。——《詹姆斯·懷特與愛倫·懷特生平略述》（1880年），188、189頁。』」亞瑟·懷特，《愛倫·懷特傳》，第1卷，51、52頁。