We are working through Isaiah chapter twenty-seven, for it establishes the context for the following chapters of Isaiah. Those following chapters identify the latter rain as the correct biblical methodology. The methodology, when recognized and employed, reveals the prophetic message that if accepted produces a corresponding experience.
我们正在研读以赛亚书第二十七章，因为它为以赛亚书随后的各章确立了背景。那些后续章节指出，晚雨是正确的圣经方法论。这种方法论一旦被识别并加以运用，便会显明那先知性的信息；而这信息若被接受，便会产生相应的经历。
On September 11, 2001 the song that is to be sung unto the former covenant people of God, who are the Seventh-day Adventist people, is that they are being passed by as God’s people, for they have not brought forth the fruits that were intended by God for His vineyard to produce. The song was to be premised on the covenant relationship, represented by the vineyard which God had planted and also by their rejection of the stone of stumbling in 1863. They had become Laodicea in 1856, and for seven years, or “seven times”, or twenty-five hundred and twenty days, God sought entrance, but they closed the door against Him in 1863.
2001年9月11日，要唱给上帝昔日立约的子民——即基督复临安息日会的百姓——的那首歌，是宣告他们作为上帝的子民正被越过，因为他们没有结出上帝为祂的葡萄园所预定要结的果子。那首歌应以立约的关系为基础，这关系由上帝所栽种的葡萄园所代表，也由他们在1863年弃绝那块绊脚的石头所表明。他们在1856年成了老底嘉；此后七年，或“七次”，即二千五百二十日，上帝一直寻求进入，但他们在1863年却向祂关上了门。
Since September 11, 2001 they are being bound into bundles in advance of being spewed fully out of His mouth at the Sunday law. The message to be sung to Adventism since September 11, 2001 is the Laodicean message, which is the message of the vineyard that contains the stumbling stone that crushes any who refuse to “see” and “taste” the precious stone. The promise to the Laodiceans in Isaiah’s passage is that any Adventist who chooses to accept this final warning, still has time to “take hold of” Christ’s “strength, that” they “may make peace with” Christ, for Christ is still willing “to make peace with” them. But at the cry at midnight, just before the soon-coming Sunday law, that opportunity is forever over.
自2001年9月11日起，他们就被捆成一捆一捆，以预备在星期日法令时从祂口中被完全吐出。 自2001年9月11日起，要向复临运动传唱的信息是老底嘉的信息，这就是葡萄园的信息，其中包含那块绊脚石；凡拒绝“看见”并“品尝”这宝贵之石的人都要被它压碎。 以赛亚的经文给老底嘉人的应许是：任何选择接受这最后警告的复临信徒，仍有时间去“抓住”基督的“力量”，使他们可以与基督“和好”，因为基督仍愿意与他们“和好”。 但在半夜的呼声响起之时，就在即将到来的星期日法令之前，那机会将永远结束。
In the time period that began on September 11, 2001 God promised to make those who “in time past were not a people”, “a root out of a dry ground”, to “take root” “blossom and bud, and fill the face of the world with fruit.” What causes the root of Jesse to blossom and bud is the latter rain, for the root that is to blossom and bud is destined prophetically to be the ensign that is lifted up, and the ensign is the root of Jesse.
在始于2001年9月11日的那段时期，神应许要使那些“从前不是子民”的人，成为“从干地生出的根”，使其“扎根”，“开花发芽，使全地满了果子”。使耶西的根开花发芽的是“晚雨”，因为那要开花发芽的根在预言中注定要成为被高举的旌旗，而这旌旗就是耶西的根。
And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. Isaiah 11:10.
到那日，耶西的根要立作万民的旗帜；外邦人必寻求他；他安息之所大有荣耀。以赛亚书 11:10。
The latter rain caused the root of Jesse to blossom and bud beginning on September 11, 2001 and at the soon-coming Sunday law the root will fill the whole earth with fruit. The Sunday law in Isaiah chapter twenty-seven is the progressive history that is also represented in chapters one through three in the book of Daniel. The latter rain began to sprinkle when the nations were angered on September 11, 2001 with the release and then immediate restraint of Islam of the third Woe.
晚雨使耶西的根自2001年9月11日起发芽开花；在即将到来的星期日法令之时，这根将使全地充满果实。以赛亚书第二十七章中的星期日法令，是一段渐进的历史，这一历史也在但以理书第一至第三章中有所体现。当2001年9月11日列国发怒之时，伴随着第三祸灾中的伊斯兰先被释放、随即被遏制，晚雨开始洒落。
“‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.
“这里所说的‘那段患难时期的开端’并不是指灾殃开始倾倒的时候，而是指在这些灾殃倾倒之前不久、基督仍在圣所的一段短暂时期。那时，当救恩的工作行将结束之际，患难将临到地上，列国要发怒，然而仍被约束，以免阻碍第三位天使的工作。那时，‘晚雨’，也就是从主面前来的复兴，将要降下，使第三位天使的大声音得着能力，并预备圣徒在末后的七灾倾倒之时站立得住。”《早期著作》，第85页。
In the passage Sister White is clarifying that there is a short period when salvation is still open. The “time of trouble” she is addressing is distinct from the great time of trouble, that begins when probation fully closes. In Adventism it is rightly referred to as “the little time of trouble” in relation to the great time of trouble that begins when Michael stands up. The “little time of trouble” represents the period when national ruin begins at the soon-coming Sunday law, and continues until probation closes.
在这段文字中，怀爱伦姐妹澄清说，还有一个救恩仍然开放的短暂时期。她在这里所指的“艰难时期”不同于在恩典期完全关闭时才开始的“大艰难时期”。在复临信仰中，它被恰当地称为“‘小艰难时期’”，以区别于当米迦勒站起来时开始的“大艰难时期”。“小艰难时期”指的是从即将来临的星期日法令开始、国家走向毁灭的时期，并一直持续到恩典期关闭。
In the history from September 11, 2001 through to the Sunday law the final cleansing and judgment of Adventism is illustrated as occurring during the “sprinkling” of the latter rain. That period when the latter rain, which is also the “refreshing,” begins as a “sprinkling”, but progresses unto the full outpouring at the Sunday law. In that period, which begins when Islam of the third Woe makes the nations angry, the latter rain begins to fall, and some recognize the latter rain and receive it, and some do not recognize the latter rain. Some recognize that something is happening, but they don’t understand what it is, and brace themselves against it.
在从2001年9月11日直到星期日法令的历史中，复临运动的最终洁净与审判被描绘为发生在晚雨的“洒落”期间。那段时期里，晚雨（也称为“复兴”）以“洒落”开始，但在星期日法令时发展到完全的倾注。在那段时期——自第三样祸患的伊斯兰使列国发怒之时开始——晚雨开始降下；有的人认出晚雨并接受它，有的人却没有认出晚雨。也有人意识到有事正在发生，但不明白那是什么，于是与之对抗。
“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.
许多人在很大程度上未能领受早雨。他们并未获得上帝借此为他们所提供的一切益处。他们指望晚雨会补足他们的缺乏。当最丰盛的恩典被赐下时，他们打算敞开心门去领受。他们犯了严重的错误。上帝在人的心中所开始的工作——赐下祂的光照与知识——必须不断向前推进。每个人都必须认识到自己的需要。心灵必须腾空一切污秽，并被洁净，好让圣灵内住其中。早期的门徒正是借着认罪并离弃罪恶、恳切祈祷，并把自己奉献给上帝，才为五旬节那日圣灵的倾降作好预备。如今也必须做同样的工作，只是程度更深。那时，人只需要求告这福分，并等候主在他身上成全所关乎的工作。开始这工作的乃是上帝，祂也必成全祂的工作，使人在基督耶稣里得以完全。但绝不可忽视早雨所代表的恩典。只有按着已得之亮光去生活的人，才会获得更大的亮光。除非我们在每日生活中在实行活泼的基督徒美德上不断长进，我们就不会认出晚雨中圣灵的显现。它也许正降在我们周围人们的心里，而我们却既不能辨识，也不能领受。 《给传道人的证言》，第506、507页。
The latter rain is now falling and there are those who recognize it and therefore receive it, and there are those who do not recognize it, and therefore do not receive it. The latter rain must be recognized to be received. The latter rain is not just an experience only, it is an experience that is produced by a message, but the message can only be received when the correct methodology is employed to establish the message. Without recognizing the methodology which establishes the message of the latter rain, it is virtually impossible to understand the prophetic lessons that are represented in the rise and fall of kingdoms set forth in the books of Daniel and Revelation.
如今晚雨正在降下；有人认识它，因此领受它；也有人不认识它，因此没有领受。晚雨必须被认识才能被领受。晚雨不仅仅是一种经历，它是一种由信息所产生的经历；然而，只有采用正确的方法论来确立这信息，人才能领受这信息。若不认识用以确立晚雨信息的方法论，要明白但以理书和启示录中所呈现的列国兴衰所蕴含的预言教训，几乎是不可能的。
The ensign that is lifted up to the world is identified by Isaiah as the “root of Jesse”, and in chapter twenty-seven those who “come of Jacob” “take root.” Those that are the “root of Jesse” are also identified there as “Israel,” and they are those who first blossom and bud, and thereafter fill the world with fruit. The laws of nature do not contradict the laws of prophecy, for it is the same Law-Giver that produced both nature and prophecy. Before a plant bears fruit, it must first come out of dormancy as evidenced by the buds, and thereafter the blossoms. Spiritual Israel, who is the “root of Jesse” receives a progressive outpouring of rain. It begins with a “sprinkling” and escalates to a full outpouring when the world is filled with the fruit presented by the ensign.
那向全世界高举的旌旗，被以赛亚指认为“耶西的根”；而在第二十七章，“出于雅各的人”要“扎根”。那些作为“耶西的根”的，也在那里被称为“以色列”；他们先发芽开花，随后使世界充满果实。自然的法则并不与预言的法则相矛盾，因为制定自然与预言之法则的是同一位立法者。植物在结果之前，必须先从休眠中苏醒，其迹象是先有芽，随后有花。作为“耶西的根”的属灵以色列，领受循序递进的雨水浇灌：起初是“洒落”，并在那旌旗所展现的果实充满世界时，发展到完全的倾注。
In Isaiah chapter twenty-seven, the starting point of the sprinkling of the rain is represented as taking place when the buds “shooteth forth.” When they first “shooteth forth,” the rain is identified as being poured out “in measure.” “In measure, when it shooteth forth.” On September 11, 2001 the sprinkling of the latter rain began to be poured out “in measure,” for at that time the wheat and tares, or the wise and the foolish were still mixed together.
在以赛亚书二十七章中，雨水洒落的起点被描绘为在嫩芽“抽发”之时。它们初次“抽发”时，这雨被认定是“按着分量”浇灌的。“按着分量，在它抽发的时候。”2001年9月11日，晚雨的洒落开始“按着分量”地浇灌，因为那时麦子与稗子，或者智慧的与愚拙的，仍然混杂在一起。
“The great outpouring of the Spirit of God, which lightens the whole earth with his glory, will not come until we have an enlightened people, that know by experience what it means to be laborers together with God. When we have entire, whole-hearted consecration to the service of Christ, God will recognize the fact by an outpouring of his Spirit without measure; but this will not be while the largest portion of the church are not laborers together with God. God cannot pour out his Spirit when selfishness and self-indulgence are so manifest; when a spirit prevails that, if put into words, would express that answer of Cain,—‘Am I my brother’s keeper?’ If the truth for this time, if the signs that are thickening on every hand, that testify that the end of all things is at hand, are not-sufficient to arouse the sleeping energy of those who profess to know the truth, then darkness proportionate to the light which has been shining will overtake these souls. There is not the semblance of an excuse for their indifference that they will be able to present to God in the great day of final reckoning. There will be no reason to offer as to why they did not live and walk and work in the light of the sacred truth of the word of God, and thus reveal to a sin-darkened world, through their conduct, their sympathy, and their zeal, that the power and reality of the gospel could not be controverted.” Review and Herald, July 21, 1896.
神的圣灵那以祂的荣耀照亮全地的伟大的浇灌，不会临到，直到我们有一群蒙光照的子民，他们凭着亲身经历明白与神同工是什么意思。当我们把整个人、全心全意都献给基督的事奉时，神必以毫无限量地浇灌祂的圣灵来表明这件事实；然而，只要教会中最大的一部分人还不是与神同工，这事就不会发生。当自私与自我放纵如此显明之时，神不能浇灌祂的圣灵；当一种风气占上风，若用言语说出来，便是该隐的那句回答：“我岂是看守我兄弟的人吗？”若这时代的真理，若那四面渐趋繁多、见证万物结局临近的诸般兆头，仍不足以唤醒那些自称明白真理之人沉睡的精力，那么与他们所蒙之光相称的黑暗就必临到这些人的灵魂。到那大日最终清算的时候，他们对自己的冷漠找不出丝毫像样的借口可以呈到神面前。他们也没有任何理由可供辩解，说明为什么他们没有在神话语神圣真理的光中生活、行走并作工，从而藉着他们的行为、同情与热忱，向这被罪的黑暗所笼罩的世界显明福音的大能与真实，乃是不容置辩的。 《评论与先驱》，1896年7月21日。
Isaiah twenty-seven identifies the history of the beginning of the outpouring of the latter rain, when the root buds out of a dry ground, and then all the way through until the earth is filled with fruit. The chapter identifies that “in measure, when it shooteth forth, thou wilt debate with it.” When the latter rain is being measured as a “sprinkling”, Sister White states that the latter rain, “may be falling on hearts all around us, but we shall not discern or receive it.”
以赛亚书二十七章指出了晚雨浇灌开端的历史：当根从干地萌芽，并一直持续，直到全地满了果实。本章还指出：“按着分量，当它发芽的时候，你必与它相争。”当晚雨的量只是“洒落”之时，怀特姊妹指出，晚雨“也许正降落在我们周围之人的心灵上，但我们却不能察觉或领受它。”
In so doing she identifies a church that is mixed with those that recognize and others who do not recognize the falling of the rain. In the previous passage she identifies that when God pours the latter rain out without measure it marks when there is no longer a mixture of wise and foolish virgins by stating, “When we have entire, whole-hearted consecration to the service of Christ, God will recognize the fact by an outpouring of his Spirit without measure; but this will not be while the largest portion of the church are not laborers together with God.”
由此，她指出有一个教会是混杂的，其中既有认出雨降下的人，也有不认出的人。她在前一段中还指出，当上帝不加限制地倾倒晚雨之时，便标志着聪明与愚拙的童女不再混杂，她是这样说的：“当我们把自己完全、全心全意地献身于侍奉基督时，上帝将以不加限制地倾注他的圣灵来表明他认可这一事实；但这不会发生在教会中大部分人还不是与上帝同工的时候。”
The larger portion of the church, or the majority of the church, are represented in Matthew twenty-five as foolish virgins, for biblically “many” are called but “few” are chosen. The wise and the foolish are providentially separated at the crisis at midnight, that precedes the soon-coming Sunday law. The separation creates a people who can then receive the full outpouring of the Spirit in the latter rain and become the “nation that is born in a day”. Then the root of Jesse will be lifted up as an ensign and fill the world with fruit.
教会中较大的部分，或者说大多数，在马太福音第二十五章中被描绘为愚拙的童女，因为照圣经所言，“蒙召的人多，选上的人少”。在先于即将来临的星期日法令的午夜危机中，聪明人与愚拙人按着天意被分别出来。这样的分别造就了一群子民，使他们可以领受圣灵晚雨的全备浇灌，成为“一日之间生出一个国民”。随后，耶西的根要被高举为旌旗，使全地充满果子。
Isaiah twenty-seven identifies that when the latter rain began to be poured out “in measure”, on September 11, 2001, “thou will debate with it.” “In measure, when it shooteth forth, thou wilt debate with it.” The event of September 11, 2001 became an immediate debate in the world and the church. To this very day–over twenty years later–there are still arguments against assigning those events to an act of Islam, as opposed to some form of a globalist conspiracy. The debate associated with the arrival of the sprinkling of the latter rain began on September 11, 2001, but the debates that are carried on in the world, are not the “debate” that is identified in God’s prophetic Word. The debate is about predictions such as the one that follows.
以赛亚书二十七章指出，当晚雨开始“按着尺度”倾倒时，即在2001年9月11日，“你要与它辩论。” “按着尺度，当它发出时，你将与它辩论。” 2001年9月11日的事件立刻在世上和教会中引发了辩论。直到今天——二十多年以后——仍有人反对把那些事件归因于伊斯兰的行动，而认为那是某种全球主义阴谋。伴随晚雨点洒到来的那场辩论始于2001年9月11日，但世上持续进行的那些辩论，并不是上帝先知之言所标明的那场“辩论”。这场辩论所关涉的是如下这类预言。
“On one occasion, when in New York City, I was in the night season called upon to behold buildings rising story after story toward heaven. These buildings were warranted to be fireproof, and they were erected to glorify their owners and builders. Higher and still higher these buildings rose, and in them the most costly material was used. Those to whom these buildings belonged were not asking themselves: ‘How can we best glorify God?’ The Lord was not in their thoughts.
有一次，我在纽约市，夜间被召唤去观看那些建筑一层又一层地向天升起。这些建筑被保证是防火的，它们被建造出来是为荣耀其所有者和建造者。它们越建越高，其中使用了最昂贵的材料。这些建筑的所有者并没有自问：“我们怎样才能最荣耀上帝？”主并不在他们的心中。
“I thought: ‘Oh, that those who are thus investing their means could see their course as God sees it! They are piling up magnificent buildings, but how foolish in the sight of the Ruler of the universe is their planning and devising. They are not studying with all the powers of heart and mind how they may glorify God. They have lost sight of this, the first duty of man.’
“我想：‘哦，要是那些这样运用他们财力的人，能像上帝那样看清他们所走的路就好了！他们在堆砌宏伟的建筑，然而在宇宙之主眼中，他们的筹划与谋算是多么愚昧。他们并没有用尽心智的一切力量去思考如何荣耀上帝。他们已经忽略了这一点——这是人的首要本分。’”
“As these lofty buildings went up, the owners rejoiced with ambitious pride that they had money to use in gratifying self and provoking the envy of their neighbors. Much of the money that they thus invested had been obtained through exaction, through grinding down the poor. They forgot that in heaven an account of every business transaction is kept; every unjust deal, every fraudulent act, is there recorded. The time is coming when in their fraud and insolence men will reach a point that the Lord will not permit them to pass, and they will learn that there is a limit to the forbearance of Jehovah.
随着这些高耸的建筑相继落成，业主们得意洋洋、踌躇满志，为自己手中有钱可以满足私欲、惹得邻里眼红而欢欣。他们如此投入的许多资金，是通过苛索、压榨穷人得来的。他们忘了，天上记录着每一笔商业交易；每一桩不义的买卖、每一个欺诈的行为，都在那里被记在册。时候将到，在他们的欺诈与狂傲中，人会走到一个主不容许他们越过的界限，他们就会明白，耶和华的宽容是有度的。
“The scene that next passed before me was an alarm of fire. Men looked at the lofty and supposedly fire-proof buildings and said: “They are perfectly safe.” But these buildings were consumed as if made of pitch. The fire engines could do nothing to stay the destruction. The firemen were unable to operate the engines.” Testimonies, volume 9, 12, 13.
接着出现在我眼前的景象是火警警报响起。人们看着那些高耸、号称防火的建筑，说：“它们完全安全。”但这些建筑却仿佛是用沥青做的，被火吞噬殆尽。消防车无力阻止这场毁灭。消防员无法操作这些消防车。 证言，第9卷，12，13。
The Adventist church immediately after September 11, 2001 sought to hide passages such as this from the world. How could this not be about New York City, and the enormously high buildings which the fire engines could not stop the ensuing fires? How could a passage such as this from the writings that the Adventist church professes to be written by a prophetess not be proclaimed from the rooftops after such a fulfillment as that?
就在2001年9月11日之后，基督复临安息日会就试图向世人隐瞒像这样的段落。这怎么可能不是指纽约市，以及那些消防车也无法阻止随之而来的大火的高耸建筑呢？在那样的应验之后，基督复临安息日会宣称由一位女先知写成的著作中像这样的段落，怎么可能不被向全世界大声宣告呢？
The arrival of the sprinkling of the latter rain, that marks the arrival of the prophetic “debate,” also identifies the final rebellion of Adventism, for it is there that they fully reject the clear and simple words of the one they identify as the prophetess to the remnant.
当那标志着先知性“辩论”来临的晚雨点滴降临时，也显明了复临派的最终叛逆，因为正是在那里，他们完全拒绝了他们所认定为余民的女先知那清楚而简明的话语。
“Satan is . . . constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony.
“撒但……不断地掺入假冒之物——为要引人离弃真理。撒但最末后的迷惑，是要使上帝之灵的证言失去效力。‘没有异象，民就放肆’（箴言29:18）。撒但必以巧妙手段，以不同的方式，并借着各样的媒介，来动摇上帝的余民对真证言的信心。”
“There will be a hatred kindled against the Testimonies which is satanic. The workings of Satan will be to unsettle the faith of the churches in them, for this reason: Satan cannot have so clear a track to bring in his deceptions and bind up souls in his delusions if the warnings and reproofs and counsels of the Spirit of God are heeded.” Selected Messages, book 1, 48.
“将有一种出于撒但的、针对《证言》的仇恨被点燃。撒但的作为乃是要动摇众教会对它们的信心，原因在于：若人们留心听从上帝之灵的警戒、责备与劝勉，撒但就无法拥有如此畅通无阻的道路，将他的欺骗带进来，并把人的灵魂捆缚在他的迷妄之中。”——《信息选粹》第一卷，第48页
The prophetic binding of both the wheat and the tares began on September 11, 2001, with the rebellion against the Spirit of Prophecy, which marked the conclusion of a progressive rebellion that began against the Bible in 1863.
麦子与稗子的预言性捆绑始于2001年9月11日；当时对预言之灵的反叛，标志着一场自1863年起由反对《圣经》开始的渐进式叛逆的结束。
“We as a people profess to have truth in advance of every other people upon the earth. Then our life and character should be in harmony with such a faith. The day is just upon us when the righteous shall be bound like precious grain in bundles for the heavenly garner, while the wicked are, like the tares, gathered for the fires of the last great day. But the wheat and tares ‘grow together until the harvest.’” Testimonies, volume 5, 100.
我们作为一个子民，自称先于地上一切别的民族得着真理。那么我们的生活与品格就应当与这样的信仰相称。那日子近在眼前：义人要像宝贵的谷物一样，被捆成捆，收进天上的谷仓；而恶人则像稗子一般，被收聚起来，留给末后大日的火焰焚烧。但麦子和稗子“要一同生长，直到收割的时候”。《证言》，第五卷，第100页。
How could Adventism ignore the following passage that states directly that when these buildings came down Revelation eighteen, verse one through three would be fulfilled?
复临运动怎么可能忽视以下这段经文，这段经文直接指出：当这些建筑倒塌时，《启示录》第十八章第一至第三节就会应验？
“Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.
“如今却有人传言，我宣称纽约将被潮汐巨浪席卷而去？此话我从未说过。我却曾说，当我看见那里的高大建筑一层又一层地矗立起来时，‘当主兴起，猛烈震动大地之时，将要发生何等可怕的景象！那时启示录 18:1–3 的话就要应验了。’启示录第十八章全篇，都是对将要临到地上的事的警告。然而，关于纽约将要遭遇什么，我并没有特别的亮光；我所知道的只是，总有一日，那里的高大建筑将因上帝权能的翻转与倾覆而倒塌。凭着赐给我的亮光，我知道毁灭已在这世界之中。主只要一句话，他大能的一触，这些巍然的建筑便要倒塌。将要发生的景象，其可怖之状，我们无法想象。” Review and Herald，1906年7月5日。
The issue we are addressing here is not whether these passages were fulfilled on September 11, 2001, for they absolutely were, but the issue we are seeking to address is the “debate” that would begin at that time. The debate was over correct or incorrect methodology. The Adventist church began its rejection of the fourteen rules of prophetic interpretation of William Miller in 1863, and they have progressed to the point now where you cannot purchase a book of biblical study written by Adventist theologians that isn’t repeatedly endorsed by the theologians of apostate Protestantism and Roman Catholicism. From 1863 to 2001, and still today, the methodology that was originally represented by William Miller’s rules of prophetic interpretation were set aside for the methodology of Roman Catholicism and apostate Protestantism. The prophetic “debate” that began when Revelation eighteen, verses one through three were fulfilled was over true or false methodology.
我们在此所要讨论的问题并不是这些经文是否在2001年9月11日得以应验，因为它们的确已经应验了；我们要探讨的问题，是那时将要开始的那场“辩论”。这场辩论争论的是方法论的正误。基督复临安息日会自1863年起便开始摒弃威廉·米勒的预言解经十四条规则，而这一进程发展到如今，以至于你已经买不到一本由基督复临安息日会的神学家撰写、却没有反复得到背道的新教与罗马天主教神学家背书的圣经研究著作。从1863年到2001年，直到今天，最初由威廉·米勒的预言解经规则所代表的方法论被搁置，转而采用罗马天主教和背道的新教的方法论。当启示录第十八章一至三节应验之时所开启的那场预言性的“辩论”，争论的正是方法论的真伪。
We will continue our consideration of the “debate” of chapter twenty-seven of Isaiah in the next article.
在下一篇文章中，我们将继续探讨以赛亚书第二十七章的“辩论”。
“We should know for ourselves what constitutes Christianity, what is truth, what is the faith that we have received, what are the Bible rules—the rules given us from the highest authority.” The 1888 Materials, 403.
“我们自己应当知道何为基督教的本质、何为真理、何为我们所领受的信仰、何为圣经的准则——这些准则是从最高权威赐给我们的。” The 1888 Materials, 403.