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.
在帕尼乌姆，也就是该撒利亚腓立比，即《但以理书》第十一章十三至十五节所述之处——那是共和主义与新教这两只角应验“为第八却属那七个之一”之奥秘的历史；也是上帝的印记永久地印在十四万四千人身上的历史，并且是“午夜呼声”信息到来的历史——基督向祂的末时子民赐下了一个应许。
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.
我还告诉你：你是彼得，我要把我的教会建造在这磐石上；阴间的门不能胜过它。我还要把天国的钥匙给你；凡你在地上所捆绑的，在天上也要捆绑；凡你在地上所释放的，在天上也要释放。马太福音 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.
自2001年9月11日纽约市的摩天大楼被摧毁之日起，直到即将来临的星期日法令结束的盖印时期，是由阿尔法与欧米伽所安排的。这段时期的最后一部分重演了最初的一部分。2001年9月11日，主带领祂的子民回到古道，在那里，他们与其他真理一同发现了“七次”，正如在约西亚王的日子里所发现的一样。随后，晚雨开始洒落，一场带来两等敬拜者分别的考验过程也随之展开。
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.
作为对哈巴谷书第二章的应验，两幅神圣的图表被发现，并成为那个历史时期的标志。同样重要的是，关于哈巴谷书第二章的“争论”也开始了：一方是“行上加行”的方法论，也就是“晚雨”的方法论；与之相对的，则是自1863年那场叛逆开始复临运动逐步采纳的背道新教的方法论。
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.
耶稣应许要把“天国的钥匙”赐给祂末时子民；借此，祂指的是正确的圣经方法论，其中包含必要的预言性钥匙，使人能够辨识、确立并宣告半夜呼声与大呼喊的信息。
“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.
与神相交的人行在公义的日头之光中。他们不在神面前败坏自己的道路，以致羞辱他们的救赎主。天上的光照耀着他们。当他们临近这世界历史的结束时，他们对基督以及与他有关的预言的认识大大增长。在神眼中，他们价值无量；因为他们与他的儿子合一。对他们来说，神的话有无比的美与可爱。他们看出它的重要性。真理向他们显明。道成肉身的教义被柔和的光辉所笼罩。他们看见，圣经是一把解开一切奥秘并解决一切难题的钥匙。那些不愿接受光、也不行在光中的人，必不能明白敬虔的奥秘；但那些不迟疑地背起十字架跟随耶稣的人，必在神的光中见光。《南方守望者》，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.
由彼得所代表的那一班人，也就是十四万四千人，是那些接受在2001年9月11日到来的老底嘉信息的人，这道信息自2023年7月以来正在被重申。1856年到来的老底嘉信息，是对“七次”的加增之认识；当基督使枯骨聚集，随后又使之复活时，他们就从第三位天使的老底嘉运动转变为十四万四千人的非拉铁非运动。这种转变是借着基督的话语而成，因为他们因他的话语得以成圣；他的话语就是真理，他的话语也是开启他话语的“钥匙”。
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.
你要写信给非拉铁非的教会的天使：那圣洁的、真实的，持有大卫之钥，开了就无人能关，关了就无人能开的那一位这样说：我知道你的行为。看哪，我在你面前摆着一扇敞开的门，无人能把它关上；因为你力量微小，却遵守了我的道，也没有否认我的名。启示录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.
“ 一行又一行”的方法论，是基督在“门”口的争战中向祂末世的子民所应许的钥匙。“门”就是教会。
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.
雅各从睡中醒来，说：“耶和华确实在这地方，我竟不知道。”他就害怕，又说：“这地方何等可畏！这不是别的，乃是神的殿，也是天的门。”创世记 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.
城门之战代表在真理与谬误之间发生的宗教争战；希腊宗教的谬误就是地狱之门，而背道的老底嘉复临主义这一宗教也同样是一道门。老底嘉复临主义的这道门表明哈巴谷的争论在此得以应验。
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
当那日，万军之耶和华必作他百姓余民荣耀的冠冕、华美的宝冕；又作坐在审判位上的人审判的灵，也作使战事转到城门的人们的力量。可是他们也因酒走迷，因浓酒偏离正道；祭司和先知因浓酒失迷，被酒所吞没；因浓酒而迷失；他们在异象上错谬，在审判上跌倒。因为各桌上满了呕吐与污秽，毫无洁净之处。他要把知识教给谁呢？要使谁明白训诲呢？岂是那些才断奶、才离乳的人吗？因为要诫上加诫，诫上加诫；句上加句，句上加句；这里一点，那里一点。因他必用结巴的嘴唇和别样的舌头，对这百姓说话。他曾对他们说：这是安息，可以使疲乏的人得安息；这是歇息之处；他们却不肯听。于是耶和华的话临到他们，就成了：诫上加诫，诫上加诫；句上加句，句上加句；这里一点，那里一点，使他们去而向后跌倒，破碎，陷入网罗，被人捉拿。所以，你们这些在耶路撒冷治理这民的亵慢人哪，要听耶和华的话。以赛亚书 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.
天国的钥匙就是那些借着道赐给上帝末世子民的圣经话语。
“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.
在上帝的话语中，有些真理如同珍贵的矿脉，隐藏在表面之下。隐藏的宝藏在被寻求时才被发现，正如矿工寻找金银一样。上帝话语真理的证据就在话语本身之中。圣经是开启圣经的钥匙。上帝话语真理的深意由祂的圣灵向我们的心思意念展开。
“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.
圣经是我们学校学生的伟大教科书。它传授上帝关于亚当儿女的一切旨意。它是人生的准则，教导我们为将来的生命所必须形成的品格。我们不需要传统那昏暗的微光来使人明白圣经。这就好比以为正午的太阳需要人间微弱的火把之光来增添它的光辉。祭司和牧师的言论并非拯救人脱离谬误所必需的。凡求问神圣神谕的人，必得光明。在圣经中，每一项本分都清楚明白；所赐的一切教训都可理解；每一条教训都向我们显明父与子。圣言能使众人得着通向救恩的智慧。在圣言中，救恩的奥理被清楚地显明出来。要查考圣经，因为它们是上帝对灵魂说话的声音。证言，第8卷，第157页。
The keys that Christ gave unto the last-day church have the same power they had when they were given to Peter.
基督赐给末世教会的钥匙，拥有与赐给彼得时相同的权能。
“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.’
彼得已经表达了那作为教会信仰根基的真理，耶稣就尊他为全体信徒的代表。他说：“我要把天国的钥匙交给你；凡你在地上所捆绑的，在天上也要捆绑；凡你在地上所释放的，在天上也要释放。”
“‘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.
“‘天国的钥匙’就是基督的话语。圣经的一切话都是他的话，并且在此都包括在内。这些话有权柄开启或关闭天国之门。它们宣明人被接纳或被拒绝的条件。因此，那些传讲神话语的人的工作，乃是生命的香气，通向生命；或是死亡的香气，通向死亡。他们的使命关系到永恒的结果。”《世代的渴望》，413。
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.
藉着祂话语所彰显的能力，当置于人手中时，是以祂的话中所指明的原则为基础。也许最简单、也许也最深刻的，就是：真理是建立在两人的见证之上。
“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.
教会中又出现了一项严重的弊病，就是弟兄彼此对簿公堂。对于信徒之间的纠纷，早已作出充分的安排以便解决。基督亲自给出了明确的指示，说明这类事情当如何处理：‘倘若你的弟兄得罪了你，’救主劝告说，‘你就去，只在你和他之间指出他的错来；他若听你，你便得了你的弟兄。倘若他不听，你就另外带上一两个人同去，为要借两三个人的见证，使每一句话都得以确定。若是他仍不听，就告诉教会；他若连教会也不听，就把他看作外邦人和税吏。我实在告诉你们，无论你们在地上所捆绑的，在天上也要捆绑；无论你们在地上所释放的，在天上也要释放。’马太福音18:15-18。使徒行述，第304页。
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.
在半夜呼喊时十四万四千人受印的时期，至少有三个地理性的见证。记得在半夜呼喊之时，再去得油已经太迟了；我们发现，埃克塞特帐棚大会的地理见证提供了一个例证，指出上帝末日子民受印的那个时点；我们也在该撒利亚·腓立比的地理中看见这真理的表征，并且在但以理书十一章十三至十五节所载的帕尼恩之战的见证中也看见。或许把这三个见证称为地理性的有些牵强，但我使用这个称呼，因为在埃克塞特和该撒利亚·腓立比，地理无疑是背景的一部分。耶稣把彼得置于那末后时代十四万四千人所处的预言性地理之中。随后祂下达命令。
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.
我要把天国的钥匙给你；你在地上所捆绑的，天上也要捆绑；你在地上所释放的，天上也要释放。于是他嘱咐门徒，不可对人说他是耶稣基督。从那时起，耶稣开始向门徒指示，他必须上耶路撒冷，受长老、祭司长和文士许多的苦，并且被杀，第三日复活。彼得就拉住他，开始责备他说：主啊，万不可如此！这事必不临到你身上。耶稣却转过来，对彼得说：撒但，退我后边去！你是绊我脚的，因为你不体贴神的意思，只体贴人的意思。马太福音 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”一词是英格兰德文郡一座城市的名称。其词源可追溯到古英语，当时称为“Exanceaster”或“Execestre”。该名称被认为源自古英语的“Exe”（指该城所依的埃克斯河）和“ceaster”（意为“罗马堡垒”或“有城墙的城市”）。因此，“Exeter”的含义要么是“埃克斯河上的堡垒”，要么是“埃克斯河畔的有城墙之城”。 在米勒派历史中，与“午夜呼声”的到来与应验相关的地理意象，指出了一个有水的地点，象征圣灵的倾注；也指出了一个神正在那里兴起一支军队、将信息宣告给全世界的据点。怀特姊妹告诉我们，这信息如同一场“海啸”。海啸并不只是河水，而是具有超强能量的水。
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.
米勒派的历史是十个童女比喻的应验；当十四万四千人被带到盖印时期的结束时，他们将重复盖印时期之初所辨明的路标，也将重演埃克塞特营会的历史。一位天使将带着一则必须吃的考验信息降下。那信息将引向根基，并使这两等人面对利未记二十六章的“七次”。它将包括耶稣基督的启示——这启示由彼得所代表，表现为对耶稣受膏为基督的接受——当神圣的象征以鸽子的形体降下时，预表了2001年9月11日。它还包括这样一种认识：耶稣是上帝的儿子，并且由于耶稣在祂的神性上披戴了堕落人类的肉身，祂也就是人子。
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.
这些真理将产生两类敬拜者，正如在2001年9月11日之后所发生的那样。那两类人在埃克塞特营地大会上得以体现，因为在那次营地大会上，有一群来自沃特敦的人搭起了一顶帐篷，他们拒绝了借着塞缪尔·斯诺所传讲的“午夜呼声”的信息。他们举行了仿冒的聚会，声势喧闹、情绪激动，以至于斯诺聚会的负责人前去通知他们安静下来。在那次营地大会上显出了两类人，而且二者都自称与水有关，但其中一类是伪造的，代表那些没有油的愚拙人。埃克塞特帐篷里的那一群人，就是那支既是城又是堡垒的军队，因为他们所预表的是《以西结书》中那些死去的枯骨，这些枯骨在“午夜呼声”的信息临到时被兴起，成为一支强大的军队。
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.”
在那段显明这两类人的历史中，彼得代表了这两类人。他那认定耶稣是基督、是神儿子的告白，乃是出于圣灵的感动，因为基督明明告诉他：“这不是属血肉的启示你的，乃是我在天上的父启示你的。”随后，耶稣把十字架的事告诉门徒，彼得在那一刻没有受圣灵的引导，就拉着他，开口责备他说：“主啊，千万不可！这事必不临到你身上。”耶稣却转过来，对彼得说：“撒但，退我后边去吧！你是绊我脚的；因为你不体贴神的意思，只体贴人的意思。”
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.”
彼得的情绪爆发，与当塞缪尔·斯诺在沃特敦的帐篷里宣讲“午夜的呼喊”的信息时所发生的情绪化敬拜相一致。在那个层面上，彼得代表那些有望被列入十四万四千人之中的人。这些人代表一类人，他们有油，这油就是圣灵，既是信息，也是品格；而另一类人则缺少这油。在该撒利亚腓立比的情境中，基督开始阐明：“他必须上耶路撒冷，受长老、祭司长和文士许多的苦，并且被杀，第三日复活。”
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.”
当那些事件在十字架上真正应验时，门徒的失望，正是怀爱伦姐妹用来说明1844年10月22日的失望，以及希伯来人在过红海之际——法老的军队步步逼近、前面又是海水拦阻——所经历的失望的历史。所有这些见证都指出那即将到来的星期日法令，而但以理书十一章13至15节的启示，则为导致该星期日法令的事件提供了见证。借此，它们也代表了“关于末后日子的但以理预言的一部分”。
We will continue this study in the next article.
我们将在下一篇文章中继续这项研究。
“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:
对预表及其应验的细致研究使人注意到，基督的受难，正发生在上帝赐给以色列人的年度礼仪中宰杀逾越节羔羊的那一天。难道在赎罪日所预表的圣所洁净——这日子是七月初十——不也应当同样发生在一年之中那预表所庆祝的正日吗？（见《善恶之争》399页）按着真正的摩西历法推算，这一天就是十月二十二日。1844年八月初，在新罕布什尔州埃克塞特的一次露营大会上，这一见解被提出，并被接受为二千三百日预言应验的日期。马太福音25:1-13中十童女的比喻便具有了特殊的意义——新郎迟延，等候婚娶的人等待并打盹，半夜的呼喊，关门，等等。关于基督将于十月二十二日再来的信息，便被称为“半夜的呼喊”。“‘半夜的呼喊’，”怀爱伦写道，“是由成千上万的信徒所传扬的。”她又说：
“‘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.’
“像潮水般，这场[第七月]运动席卷大地。从城到城，从村到村，并进入偏远的乡间，直到那等候上帝的子民完全被唤醒。——《大争战》，400。”
“The rapidity with which the message spread is depicted by writers cited by L. E. Froom:
信息传播的迅速程度被 L. E. Froom 所引用的作者描绘出来：
“‘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.
“Bates 留下记载，说 Exeter 的信息‘仿佛乘着风的翅膀飞去’。男女经由铁路与水路、乘坐驿车并骑马，怀抱成捆的书籍与文稿，把它们分发得‘多如秋叶’。White 说：‘摆在我们面前的工作，就是飞往那片广阔田野的各个角落，敲响警钟，唤醒沉睡的人。’而 Wellcome 又补充说，这一运动如同闸门放开的水般爆发。成熟的庄稼被撇下无人收割，长成的马铃薯也仍埋在土中无人挖掘。主的降临近了。此时已无暇顾及这些尘世之事。”——《我们先辈的预言信仰》卷四，第816页。
“As an eyewitness and participant in the movement, Ellen White described the character of the rapidly accelerating work:
作为这场运动的目击者和参与者，Ellen White 描述了这项不断加速推进的工作的性质：
“‘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….
信徒看见他们的疑虑与困惑被除去，盼望和勇气鼓舞了他们的心。这项工作没有那些极端，那些极端常在缺少上帝话语与圣灵的约束性影响、只有人的兴奋时显露出来……它带有标志上帝在各个时代工作的特征。狂喜之乐甚少，反而是对内心的深切省察、认罪，以及弃绝世界。为迎见主而作的预备，成了痛苦挣扎的心灵所背负的重担……
“‘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.’
“自使徒时代以来所有伟大的宗教运动中，没有任何一个比1844年秋天的那场更少受人的不完全和撒但诡计的影响。即便到了今天，历经多年之后[1888]，凡曾参与那场运动并且一直站稳在真理的立场上的人，仍然感受到那蒙福的工作的圣洁影响，并作见证说那是出于上帝。——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.
尽管有证据表明，一场席卷各地的运动正在展开，吸引成千上万的人加入第二次降临的团契，并且来自各个教会的约两百位牧师联合起来传播这一信息，[参见 C. M. Maxwell，《Tell it to the world》，第19、20页。] 然而，新教诸教会整体上却予以排斥，并动用他们掌握的一切手段，阻止“基督即将再来”的信念扩散。在教会礼拜中，没有人敢提及耶稣即将来临的盼望；但对那些正等候这一事件的人来说，情况却大不相同。
“Ellen White told what it was like:
艾伦·怀特讲述了那是怎样的：
“‘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….
在我看来，每一刻都显得珍贵且至关重要。我觉得我们在做关乎永恒的工作，而那些漫不经心、漠不关心的人正处于极大的危险之中。我的信心毫无疑惑，我把耶稣宝贵的应许当作我自己的……
“‘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.
“借着殷勤省察内心并谦卑认罪，我们怀着祷告的心来到了那期待的时刻。每天清晨，我们都觉得首要之事是得着确据，知道我们的生活在上帝面前是对的。我们意识到，若不在圣洁上长进，必然会退后。我们彼此的关怀加增；我们常常一同祷告，也为彼此代祷。”
“‘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.
“我们在果园和树林里聚集，与上帝相交，并向祂献上我们的祈求；当我们被祂所造的自然万物所环绕时，更清楚地感受到祂的同在。救恩的喜乐对我们比饮食更为必要。若有阴云笼罩我们的心思，我们不敢安息或入睡，直到我们意识到自己蒙主悦纳，那些阴霾才被一扫而空。——《詹姆斯·怀特与怀爱伦生平素描》（1880），第188、189页。”亚瑟·怀特，《怀爱伦传》，第1卷，第51、52页。