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.
佢要將知識教導邊個呢？又要使邊個明白道理呢？就係嗰啲斷咗奶、離開咗母懷嘅人。
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。因為他要藉結巴的嘴唇和別樣的舌頭對這百姓說話。論到他曾對他們說：這就是安息，可以使疲乏的人得安息；這就是舒暢；他們卻不肯聽。
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.
但耶和華的話臨到他們，乃是誡命上加誡命，誡命上加誡命；訓誨上加訓誨，訓誨上加訓誨；這裏一點，那裏一點；使他們前行，反致仆倒，向後跌倒，而且破碎，陷入網羅，被捉住。
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，你哋呢班譏誚嘅人，就是轄管住喺耶路撒冷呢百姓嘅，當聽耶和華嘅話。因為你哋曾說：「我哋與死亡立咗約，同陰間結咗盟；當漲溢嘅鞭打經過之時，必不臨到我哋；因我哋以謊言為避所，在虛假之下藏身。」所以，主耶和華如此說：「看哪，我在錫安放一塊石頭作根基，乃係經過試驗嘅石頭，寶貴嘅房角石，穩固嘅根基；信靠嘅人必不着急。我又要以公平為準繩，以公義為線鉈；冰雹必掃除謊言嘅避所，大水必漫過藏身之處。你哋與死亡所立嘅約必被廢掉，與陰間所結嘅盟必立不住；當漲溢嘅鞭打經過之時，你哋必被佢踐踏。」以賽亞書 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.
嗰啲統治耶路撒冷、好譏誚嘅人，就係老底嘉第七日安息日會嘅領袖；喺前面幾節，先知以賽亞已經指出佢哋就係「以法蓮嘅醉漢」同埋「驕傲嘅冠冕」。喺五旬節，彼得回應嗰啲聲稱呢個信息係由醉酒嘅人所宣講嘅人。後雨呢段時期，所關乎嘅乃係真後雨同假後雨嘅信息。從主而來嘅信息，總會產生兩等敬拜嘅人，而呢兩等人都飲酒。喺約珥書入面，從不忠信之人口中被剪除嘅，乃係成聖嘅信息，即係成聖嘅酒。
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.
醉酒的人哪，你們要醒起哭泣；凡飲酒的人哪，都要哀號，因為新酒已從你們口中斷絕。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.
喺《約珥書》第一章，葡萄園中邪惡嘅農夫——即係代表老底嘉嘅基督復臨安息日會教會——因着「新酒」從佢哋口中被「斷絕」而被定罪同受審判。上帝已經從呢班邪惡、醉酒嘅農夫當中斷絕，或者扣留，以上帝聖靈喺晚雨中嘅澆灌；呢種澆灌乃係由「素祭同奠祭」所表徵。
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.
素祭同奠祭，已從耶和華的殿中斷絕；祭司，就是耶和華的僕役，都悲哀。田野荒廢，地土哀傷；因為五穀毀壞，新酒乾竭，油也衰殘。你們農夫當羞愧；你們修理葡萄園的人當哀號；因為小麥同大麥，田間的收成已經滅沒。葡萄樹枯乾，無花果樹衰殘；石榴樹、棕樹、蘋果樹，連田野一切的樹木都枯萎了；因為歡樂已從世人中間枯竭。祭司啊，你們當束腰哀哭；伺候祭壇的人啊，你們當哀號；事奉我上帝的人啊，你們要來，披上麻布過夜；因為素祭同奠祭，已從你們上帝的殿中止息。你們要分別禁食的日子，宣告嚴肅會，招聚長老同這地一切居民，到耶和華你們上帝的殿中，向耶和華哀求。哀哉！這日子！因為耶和華的日子臨近了，這日子來到，好像從全能者而來的毀滅。糧食不是在我們眼前斷絕了嗎？歡喜快樂不是也從我們上帝的殿中止息了嗎？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.”
當約珥書中以賽亞所說「以法蓮的醉酒之人」「醒起」之時，他們所醒來面對的境況，乃是後雨的信息——以「新酒」作為表徵。這信息一直被扣留，不賜給上帝所揀選的立約子民。經文中的「五穀」乃是穀物的統稱；而上帝的道乃是天上的糧，在這段經文中，這糧已被「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」係喺 9/11 臨到嘅現代真理信息。對於嗰啲正回轉歸向耶利米所講嘅「古道」嘅人嚟講，「新酒枯竭了」並且被「斷絕」，因為「新酒」只會畀呢啲人認出；蓋一個「新」信息，總係同「舊」信息一致。譯作「枯竭」嗰個字，喺希伯來文裏面嘅意思係「蒙羞」。
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.
「羞愧」嘅人，係約珥同眾先知所論述嘅主要題旨之一。以法蓮嘅醉酒之徒，因住佢哋那虛假嘅晚雨信息而羞愧；呢信息常被稱為「平安穩妥」嘅信息。五穀、新酒同油呢三個象徵，代表晚雨嘅信息。晚雨亦被表述為聖靈嘅傾注。
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.
聖靈嘅工作，乃係叫人為罪、為義、為審判，自己責備自己，而且正正係照住呢個次序。神嘅道叫人知罪，並且以「五穀」作為象徵。擁有「新酒」表明嗰啲人係領受咗聖靈；聖靈以「雨」同埋「酒」作為表徵，因為「雨」同「酒」兩者都好容易證明係指一個信息或者教義。
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.
然而，我將真情告訴你們；我去，對你們是有益的；因為我若不去，保惠師就不到你們這裏來；我若去，就差祂到你們這裏來。祂既來了，就要為罪、為義、為審判，叫世人自知有罪：為罪，是因他們不信我；為義，是因我往父那裏去，你們就不再見我；為審判，是因這世界的王受了審判。我還有好多事要告訴你們，但你們現在擔當不了。只等真理的靈來了，祂要引導你們進入一切的真理；因為祂不是憑自己說的，乃是把祂所聽見的都說出來，並要把將來的事指示你們。約翰福音 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!”
約珥所說的「五穀」，乃是上帝的道，這道使人知罪。「公義」乃藉着那些藉由當代真理之信息——以「新」（當代真理的）「酒」（信息）為表徵——而將其人性與神性聯合之人顯明出來。「油」乃是「審判」的象徵，因為「審判」乃是根據那些受審之人是否有「油」而定。約珥的五穀、新酒和油，就是使人知罪、公義和審判。凡與晚雨澆灌有關之聖靈工作的各項要素，合成那些自9/11開始、當約珥吩咐他們「要醒悟！」之時，用以試驗老底嘉復臨運動的真理。
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.
後雨信息嘅三個表號，與《啟示錄》第十四章三天使嘅信息互相平行；而「農夫」要「羞愧」，「修理葡萄園的人」要「哀號」。喺《約珥書》中，上帝嘅子民係永不致羞愧。
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.
你們必知道我是在以色列中間，又知道我是耶和華你們的神，並無別神；我的百姓必永不羞愧。約珥書 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.
農夫同修理葡萄園的人都蒙羞哀號，因為佢哋所傳講嗰個冒牌嘅晚雨信息，根本無能力喺交託畀佢哋看守嘅葡萄園中生發生命。復臨信徒從佢哋嘅女先知得知，佢哋乃係蒙召去成就晚雨嘅經歷；然而，田間嘅出產卻枯乾咗。佢哋蒙羞哭泣，尤其係「為咗麥子同為咗大麥」。基督復活之日所獻上嘅「大麥」初熟果子祭，開啟咗五旬節嘅節期；而呢個節期喺五旬節當日，以五旬節所獻上嘅「麥子」初熟果子祭告終。以法蓮嘅酒徒感到羞愧，因為佢哋站喺五旬節時期嘅錯誤一邊；而呢段時期會由 9/11 重演直到星期日法令頒布之時，嗰陣晚雨正在降下。
“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.
「許多人喺好大程度上未能領受前雨。神藉此為佢哋所預備嘅一切福分，佢哋並冇全部得着。佢哋以為，呢種缺欠會由後雨嚟補足。當最豐盛嘅恩典被賜下之時，佢哋打算打開心門去領受。佢哋正犯上一個可怕嘅錯誤。神喺人心裏藉着賜下祂嘅亮光同知識而開始咗嘅工作，必須不斷向前推進。每一個人都必須認識自己本身嘅需要。人心必須倒空一切污穢，並被潔淨，好使聖靈可以內住。早期門徒正係藉着認罪同離棄罪，藉着懇切嘅祈禱，同埋將自己獻身畀神，去為五旬節嗰日聖靈嘅澆灌作好準備。如今也必須作同樣嘅工作，只係程度要更大。嗰時，人作為神所用嘅器皿，只需要求福氣，並等候主為佢成全有關佢嘅工作。開始呢工作嘅係神；祂也必完成祂嘅工作，使人在耶穌基督裏得以完全。但前雨所表徵嘅恩典，絕不可忽略。惟有按着自己所得嘅亮光而行嘅人，先會領受更大嘅亮光。除非我哋每日都喺活出積極嘅基督徒美德上不斷長進，否則，我哋就唔會認出後雨中聖靈嘅彰顯。後雨或者正降喺我哋四圍嘅眾心之上，但我哋卻唔會察覺，也唔會領受。」《給傳道人的證言》，506、507。
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.
喺懷姊妹稱為「五旬節季節」嘅嗰條線嘅脈絡之中，「前雨」乃係基督喺復活之後，從祂天上嘅會議降臨之後，向門徒吹氣。「後雨」喺呢個脈絡之中就係五旬節。喺五旬節季節嘅阿拉法之時，只有幾滴被吹喺門徒身上；而喺俄梅加之時，嗰啲曾被吹過氣嘅門徒，就以火焰般嘅舌頭向全世界講說。起頭有聖靈嘅彰顯，終結亦有聖靈嘅彰顯。起頭係神性藉着一個信息，將聖靈傳達畀人性；終結則係神性與人性聯合——由舌頭（人性）同火（神性）所表徵——並且藉着一個信息，將聖靈傳達畀人性。起頭嘅大麥初熟果子祭，對應基督嘅復活；而五旬節初熟果子祭中嘅兩個麥餅，則對應五旬節。
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.
嗰兩個餅係唯一包含酵嘅供物；酵乃係罪嘅象徵。呢兩個餅係經過烘焙嘅，因此表明罪已被除去；但同時亦維護呢個真理：嗰兩個搖祭餅，代表十四萬四千人，乃係曾經作為罪人嘅男人同女人，並且已經藉住《瑪拉基書》第三章所講立約之使者，從呢啲罪中被潔淨。故此，五旬節時期嘅阿拉法，代表天上嘅糧教導祂嘅門徒；而嗰個時期嘅俄梅戛，則以同樣呢班門徒象徵為兩個餅，被舉起歸於天上。故此，火舌所表徵嘅神性與人性，以及搖祭被舉起、預表門徒將信息帶到世界嘅呢個象徵，兩者結合起嚟，就指出十四萬四千人將要被舉起成為一個供獻，完美地代表耶穌基督；而耶穌基督所代表嘅，乃係神性與人性結合並不犯罪。
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.
喺未有「領受前雨」嘅情況之下，卻期望「神」藉着「前雨」所「賜下」嘅「一切福分」之中「所欠缺嘅部分」，「會由後雨補足」，乃係「一個可怕嘅錯誤」。前雨就係耶利米所講嘅「古道」，而呢條道已經喺 9/11 被指出係當行嘅路。呢不單止係「一個可怕嘅錯誤」，亦都係一種強烈嘅迷惑，令人以為自己所領受嘅後雨信息係建基於磐石之上，最終卻發現自己嘅信息原來係建造喺沙土之上。
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.
彼得喺代表十四萬四千人嘅後雨時期當中，毫不羞愧，直截了當咁說明邊啲人係醉咗、邊啲人唔係醉咗。眾先知都講論末後嘅日子，而約珥所指出嘅，乃係「以法蓮的酒徒」醒覺過來，並且面對清楚嘅證據，顯明作為嗰班要喺後雨權能之下宣告第三位天使大聲呼喊之民嘅特權，已經永遠被挪去。十四萬四千人乃係由9/11直到星期日法令期間，喺後雨時期之中被塑造並受印嘅。佢哋就係嗰啲無論羔羊往邊度去都跟隨祂嘅人。
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.
五旬節時期嘅彼得，預表嗰啲宣講晚雨信息嘅人；而呢信息係佢根據《約珥書》而立論嘅。猶太人喺佢哋整個歷史當中，一直被賦予守五旬節嘅責任；彼得如今卻向佢哋宣告：歷來一切先前嘅五旬節所指向、所預表嘅嗰個五旬節，現今正喺度應驗。猶太人正如以法蓮嘅醉漢一樣，因飲巴比倫之酒而醉得甚深，以致當彼得同十一使徒喺《約珥書》嘅背景之下傳講晚雨信息之時，佢哋竟指控彼得同十一使徒係醉咗。當《約珥書》第一章第五節中以法蓮嘅醉漢「醒起」之時，佢哋就面對晚雨嘅試驗過程；喺呢個過程當中，兩等人被顯明出嚟。喺呢試驗過程之中，一等人認出晚雨信息，另一等人則認唔出。
“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.
「我哋唔可以等候晚雨。凡願意承認並領受那降臨喺我哋身上、如恩典之露與甘霖的人，晚雨必臨到佢哋。當我哋收集每一點零碎嘅亮光，當我哋珍視上帝確實嘅憐憫——祂喜悅我哋信靠祂——嗰時，每一個應許都必成就。『因為地怎樣使芽發生，園子怎樣使所種的發起；主耶和華必照樣使公義和讚美在萬民中發出。』以賽亞書 61:11。全地都要充滿上帝嘅榮耀。」《基督復臨安息日會聖經註釋》，第 7 卷，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.
「認出」乃係指「回想起或重新得回知識」，因為後雨嘅信息，係藉着過往神聖歷史而被認出；呢啲歷史闡明咗後雨嘅歷史。彼得喺五旬節嘅歷史，乃係置於約珥所陳明嘅歷史結構之內。約珥嘅背景連同彼得嘅應驗，為1844年午夜呼聲嘅歷史提供咗兩個見證。呢三個見證（以及其他見證）都當被「認出」為後雨之歷史、背景同信息嘅例證。
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.
基督升天之後又回來，向門徒吹氣之時，這乃是五旬節大澆灌之前的「幾點雨滴」。在起頭與末了，都有聖靈被澆灌之顯現。基督向祂門徒所吹出的幾點雨滴，乃是五旬節時期之阿拉法；這時期以俄梅戛，以及信息由門徒向世界被澆灌而告終。阿拉法以大麥初熟之供物為標記，並以小麥初熟之供物作結。後雨之開始，乃以九一一事件中紐約市那些宏偉建築被拆毀為標記。這標示出那段導向星期日法之歷史的開端。九一一由大麥初熟之供物所預表，而星期日法則是小麥初熟之供物。
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.
以法蓮的醉酒之人被喚醒，認識到他們的國度將從他們手中被奪去，賜給一班能結出相稱果子的人。約珥藉着指出「素祭」與「奠祭」已從耶和華的殿中斷絕，並且「新酒」已從他們口中斷絕，陳明了那些醉酒之人的悖逆。「新酒」在希伯來文中是新近榨出的汁液，但第五節中那些醉酒之人所喝的「酒」卻是發酵了的汁液。兩種酒，都象徵教義；而在約珥的語境中，這教義就是晚雨的信息。以法蓮的醉酒之人一直在喝發酵了的汁液，而他們卻與那「新」的、新近榨出的汁液「斷絕」了。兩種酒代表兩種晚雨的信息，而那些醉酒之人是與那純正的信息「隔絕」了。譯作「斷絕」的希伯來字，是以古時立約時將牲畜剖開、並從其肉塊中間走過的做法為基礎。被「斷絕」，就是被棄絕，不再作上帝立約的子民。
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》所指明嘅，係末後日子上帝嘅子民：開始於米勒派；佢哋之所以興起，乃係因着《但以理書》喺1798年被開啟；終結於十四萬四千人；佢哋之所以興起，乃係因着《但以理書》喺1989年被開啟。起初，聖靈嘅澆灌，乃由埃克塞特營會至1844年10月22日大失望之間嗰段時期所表徵。嗰段歷史應驗咗《馬太福音》第二十五章十個童女嘅比喻；而呢個比喻亦喺十四萬四千人嘅歷史當中，逐字逐句再次重演。
“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》第25章十個童女的比喻，同樣說明咗復臨信徒嘅經歷。——《善惡之爭》，第393頁。
“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.
「我時常被引到十個童女的比喻；其中五個係聰明的，五個係愚拙的。呢個比喻已經應驗，而且將會逐字逐句地應驗；因為佢特別適用於呢個時候，並且好似第三位天使的信息一樣，已經應驗，並且將會繼續成為現代真理，直到時間的終結。」《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.
「有一個世界正臥在邪惡之中，在欺哄與迷惑之中，在死蔭之下——沉睡着，沉睡着。誰正為要喚醒他們而心靈痛苦、如經產難？有甚麼聲音能達到他們呢？我的心思被帶到將來，那時必有號令發出：『看哪，新郎來了；你們出來迎接祂。』但有些人將會耽延去取得那油，以補充他們的燈；到那時，他們將會發現得太遲：那由油所表徵的品格，是不能轉移的。那油就是基督的義。它代表品格，而品格是不能轉移的。沒有人能為別人取得它。每一個人都必須親自為自己取得一種從罪的每一污點中潔淨出來的品格。」《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:
邊啲人「心靈正感受陣痛，為要喚醒」呢個「臥在邪惡之中嘅世界」呢？約珥回答咗呢個問題：
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.
到那時，凡求告耶和華之名的，就必得拯救；因為照耶和華所說的，在錫安山、在耶路撒冷必有逃脫的人，在耶和華所召的餘民中也必如此。約珥書 2:32。
We will continue these things in the following article.
我哋會喺下一篇文章繼續論述呢啲事。
“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.
復活日嘅下晝將晚之時，兩個門徒正在往以馬忤斯去；呢個小鎮離耶路撒冷有八里路。呢兩個門徒喺基督嘅工作上並冇佔顯著嘅地位，然而佢哋卻係真誠信靠佢嘅人。佢哋到城裏去，係要守逾越節；而近來所發生嘅事，叫佢哋大大困惑。佢哋已經聽見今朝有關基督身體從墳墓中被挪去嘅消息，亦聽見嗰些看見咗天使、又遇見耶穌嘅婦女所傳嘅報告。此刻，佢哋正返自己屋企去，要默想同祈禱。佢哋憂傷咁走住黃昏嘅路程，彼此談論受審同釘十字架嘅情景。佢哋從來未曾如此徹底灰心。毫無盼望，毫無信心，佢哋行走喺十字架嘅陰影之下。
“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.
「佢哋喺旅途上未行咗幾遠，就有一個陌生人同佢哋同行；但係佢哋沉浸喺憂愁同失望之中，以致冇仔細留意呢個人。佢哋繼續交談，傾吐心中所思。佢哋正喺度推想基督所教導嘅功課，卻似乎無法領會。當佢哋談論所發生嘅事時，耶穌切望安慰佢哋。祂看見佢哋嘅憂傷；祂明白嗰啲彼此衝突、令人困惑嘅意念，點樣使佢哋心裏生出呢個念頭：呢個容許自己受咁大羞辱嘅人，真係基督嗎？佢哋嘅悲傷無法抑制，便哭起上嚟。耶穌知道，佢哋嘅心因愛而與祂緊緊相連；祂切望抹去佢哋嘅眼淚，使佢哋充滿喜樂同歡欣。但祂必須先畀佢哋一啲佢哋永遠都唔會忘記嘅教訓。」
“‘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.’
「祂對他們說：『你們一路行走彼此談論的是甚麼事呢？為甚麼面帶愁容？』其中一個名叫革流巴的回答祂說：『莫非你在耶路撒冷作客，還不知道這幾天在那裏所發生的事嗎？』他們把自己對他們夫子的失望告訴了祂，說祂『在神和眾百姓面前，說話行事都有大能，原是個先知；』又說：『祭司長和我們的官長竟把祂解去，定了死罪，釘在十字架上。』他們心裏因失望而痛苦，嘴唇顫抖着，又加上一句：『但我們素來所盼望、要贖以色列民的就是祂；不但如此，而且這些事成就，今天已經是第三天了。』」
“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.
「門徒竟然不記得基督的話，亦沒有領悟到祂早已預言那已經發生的事，這豈不奇怪嗎！他們沒有明白，祂所啟示之事的後半部分，必如前半部分一樣真確應驗；就是到第三日，祂要復活。這一部分，正是他們本應記住的。祭司和官長卻沒有忘記這事。在『預備日的次日，祭司長和法利賽人聚集來見彼拉多，說，主啊，我們記得那誘惑人的還活着的時候曾說：三日後我要復活。』馬太福音 27:62, 63。但門徒卻不記得這些話。」
“‘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.
「祂就對他們說：『無知的人哪，你們的心信先知所說的一切，竟是這樣遲鈍！基督這樣受害，然後進入祂的榮耀，豈不是應當的嗎？』門徒都詫異，這位陌生人究竟是誰，竟能洞悉他們心靈的深處，又以如此懇切、溫柔、同情，並且滿有盼望的語氣向他們說話。自從基督被出賣以來，他們第一次開始感到有了盼望。他們屢次懇切地注視這位同行者，心想，祂所說的話，正是基督會說的話。他們滿心驚奇，心裏也開始因喜樂的期待而跳動起來。
“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.
「基督由摩西講起，就是聖經歷史之元始阿拉法，喺全部聖經之中，向佢哋闡明一切關乎自己嘅事。若果佢先向佢哋表明自己，佢哋嘅心固然會得着滿足；喺喜樂滿溢之中，佢哋就唔會再有所渴求。但佢哋必須明白，舊約中嘅預表同預言，點樣為祂作見證。佢哋嘅信心必須建立喺呢啲事上。基督並冇行任何神蹟去使佢哋信服；但祂首先所作嘅，乃是講解聖經。佢哋一直以為祂嘅死係佢哋一切盼望嘅毀滅。依家，祂就從先知書向佢哋指出，呢件事正正係佢哋信心最有力嘅憑據。」
“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.
「耶穌在教導呢啲門徒嘅時候，顯明咗舊約作為見證祂使命之重要性。現今有好多人自稱為基督徒，卻將舊約棄置一旁，聲稱佢已經再無任何用處。但基督嘅教訓並非如此。祂對舊約極其重視，甚至曾經說：『若不聽從摩西和先知的話，就是有一個從死裡復活的，他們也是不肯受勸。』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.
「由亞當的日子起，直到末時最後的景象，藉着列祖同先知發言的，乃是基督的聲音。救主喺舊約中所啟示出嚟，同喺新約中一樣清楚。正是嚟自先知時代往昔的光，將基督的生平同新約的教訓，以清晰同優美彰顯出嚟。基督所行嘅神蹟，乃係祂神性嘅明證；然而，更有力證明祂係世界救贖主嘅，乃係將舊約的預言同新約的歷史互相比較而得出。」
“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.
「基督根據預言推論，使祂的門徒對祂在人性中所要成為的有正確的認識。佢哋對一位要按照世人慾望承受寶座同王權之彌賽亞所懷嘅期望，原來一直係誤導人嘅。呢種期望會妨礙人正確領會祂由至高嘅地位降到所能佔據之最低地位。基督渴望祂門徒嘅觀念喺每一細節上都係純正而真確。佢哋必須盡可能明白那分派畀祂嘅苦杯。祂向佢哋顯明，嗰場佢哋當時仲未能明白嘅可怕爭戰，乃係創世以前所立之約嘅應驗。基督必須死；正如每一個違犯律法的人，若仍然繼續犯罪，也必須死一樣。呢一切都必須成就；但結局唔係失敗，而係榮耀、永恆嘅得勝。耶穌告訴佢哋，必須竭盡一切努力，將世界從罪中拯救出來。祂嘅跟從者必須像祂那樣生活，像祂那樣作工，以殷切、堅忍不懈嘅努力而行。」
“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.
「基督就這樣向祂的門徒講論，開他們的心竅，使他們能明白聖經。門徒雖然疲憊，但談話並沒有中斷。生命與確據之言從救主口中發出。然而，他們的眼睛仍然被遮蔽。當祂向他們述說耶路撒冷的傾覆時，他們望着這座注定滅亡的城，禁不住流淚。但他們仍絲毫未察覺那與他們同行的是誰。他們並沒有想到，他們談論的主題正行在他們身旁；因為基督提到自己時，彷彿祂是另一個人。他們以為祂是那些曾赴那大節期的人之一，如今正返回自己的家。祂與他們一樣，小心地走過崎嶇的石路，時而與他們一同停下來，稍作歇息。就這樣，他們沿着山路前行，而那位不久便要坐在神右邊、並且能說：『天上地下所有的權柄都賜給我了。』與此同時，祂正走在他們身旁。馬太福音 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.’
「途中，太陽已經落山；在旅人未到安歇之處以前，田間作工的人已經收工離去。當門徒正要進入他們的住處時，那位陌生人卻顯出彷彿要繼續前行的樣子。但門徒心裏卻被祂吸引；他們的心靈渴想從祂那裏再多聽一些。『請你同我們住下吧，』他們說。祂似乎沒有接受邀請；但他們極力挽留祂，懇切地說：『天將晚了，日頭已經平西了。』基督就應允了這個懇求，『進去，要同他們住下。』」
“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.
「如果門徒冇再三懇切挽留祂，佢哋就唔會知道，與佢哋同行嗰一位，原來就係復活咗嘅主。基督從來唔會勉強任何人接受祂嘅同在。凡係有需要祂嘅人，祂都關心。祂樂意進入最卑微嘅家，並使最卑微嘅心靈得着安慰。但如果人冷漠到連想到呢位天上來賓都唔願意，亦唔求祂同佢哋同住，祂就會繼續前行。於是，許多人因此遭受極大損失。佢哋唔認識基督，正如當日祂在路上與門徒同行時，門徒都唔認識祂一樣。」
“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!
簡單嘅晚間餅食好快就預備妥當，擺喺已經坐咗喺席上首位嘅客人面前。此刻，祂伸出雙手，為食物祝福。門徒驚愕退後。佢哋嘅同伴伸出雙手嘅方式，正正同佢哋嘅夫子一向所行嘅完全一樣。佢哋再細看，啊，佢手上有釘痕。兩人立時一齊喊道：「係主耶穌！」祂已經從死裏復活了！
“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?’
「佢哋起身俯伏喺祂腳前敬拜祂，然而祂已經喺佢哋眼前消失了。佢哋望住嗰個地方——不久之前，曾有一位嘅身體臥喺墳墓裡嘅那一位，剛才正站喺嗰處——便彼此說：『祂在路上同我哋說話、向我哋講解聖經嘅時候，我哋嘅心豈不是在我哋裡面火熱嗎？』」
“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.
「但佢哋既然有呢個大好消息要傳報，就唔能夠坐低談論。佢哋嘅疲乏同飢餓都消失咗。佢哋連飯都冇嚐一口，心裏充滿喜樂，立時就沿住原路再度起行，急忙要將呢個信息報畀城裏嘅門徒知道。有啲路段並唔安全，但佢哋仍然攀過險峻之處，在光滑嘅石上失足滑倒。佢哋睇唔見，亦唔知道，有嗰一位曾與佢哋同行此路嘅主保護住佢哋。佢哋手執行杖，奮力前行，巴不得比自己所敢於行嘅更快。佢哋一度迷失路徑，卻又重新搵返；有時奔跑，有時蹣跚，仍然一直向前趕路，佢哋嗰位看不見嘅同伴始終緊貼喺佢哋身旁。」
“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.
「黑夜雖然昏暗，但公義的日頭正照耀着他們。他們的心因喜樂而跳躍。他們彷彿置身於一個新世界。基督乃是一位活着的救主。他們不再為祂之死而哀傷。基督已經復活了——他們一再重複這話。這就是他們要帶給那些憂傷之人的信息。他們必須把往以馬忤斯路上的奇妙故事告訴他們。他們必須述說那在路上與他們同行的是誰。他們所帶着的，乃是有史以來賜給世界最偉大的信息，是一個關乎大喜信息的福音；人類一家今世與永世的盼望，皆繫於此。」《歷代願望》，795–801。