“There are in the Scriptures some things which are hard to be understood and which, according to the language of Peter, the unlearned and unstable wrest unto their own destruction. We may not, in this life, be able to explain the meaning of every passage of Scripture; but there are no vital points of practical truth that will be clouded in mystery. When the time shall come, in the providence of God, for the world to be tested upon the truth for that time, minds will be exercised by His Spirit to search the Scriptures, even with fasting and with prayer, until link after link is searched out and united in a perfect chain. Every fact which immediately concerns the salvation of souls will be made so clear that none need err or walk in darkness.
圣经中确有一些难以明白的事，照彼得的话说，那些无学问、不坚固的人会曲解这些话，以致自取灭亡。我们在今生或许不能解释圣经每一处经文的含义；然而，凡关乎实践的要紧真理，却没有一条会被神秘所笼罩。到了上帝护理所安排的时机，当这世界必须就那时的真理受考验时，他的圣灵必激动人心去查考圣经，甚至以禁食和祷告来寻求，直到一环一环被寻得，彼此相扣，连成一条完美的链条。凡与灵魂得救直接相关的每一事实，都必被阐明得如此清楚，以致无人需要误入歧途或行在黑暗中。
“As we have followed down the chain of prophecy, revealed truth for our time has been clearly seen and explained. We are accountable for the privileges that we enjoy and for the light that shines upon our pathway. Those who lived in past generations were accountable for the light which was permitted to shine upon them. Their minds were exercised in regard to different points of Scripture which tested them. But they did not understand the truths which we do. They were not responsible for the light which they did not have. They had the Bible, as we have; but the time for the unfolding of special truth in relation to the closing scenes of this earth’s history is during the last generations that shall live upon the earth.
当我们顺着预言的脉络一路追随时，为我们这个时代所启示的真理已经清楚地显明并得到阐释。我们要为我们所享有的特权以及照亮我们道路的亮光负责。过去各代的人要为照在他们身上的亮光负责。他们的心思在圣经不同的要点上被操练并受到了考验。然而，他们并不明白我们所明白的真理。他们不必为自己未曾得着的亮光负责。他们也有《圣经》，正如我们一样；然而，关于这地的历史收尾场景之特殊真理，其展开的时期则是在将要活在这地上的最后几代人当中。
“Special truths have been adapted to the conditions of the generations as they have existed. The present truth, which is a test to the people of this generation, was not a test to the people of generations far back. If the light which now shines upon us in regard to the Sabbath of the fourth commandment had been given to the generations in the past, God would have held them accountable for that light.” Testimonies, volume 2, 692, 693.
“特定的真理已按各世代当时的处境而作出适应。现今的真理，对这一代的人是一项考验，但对久远以前的各代人并非考验。如果如今照在我们身上的、关于第四条诫命之安息日的亮光，早已赐给过去的世代，上帝就会按着那亮光向他们追究责任。”《证言》，第2卷，第692、693页。
New and Old
新与旧
“In every age there is a new development of truth, a message of God to the people of that generation. The old truths are all essential; new truth is not independent of the old, but an unfolding of it. It is only as the old truths are understood that we can comprehend the new. When Christ desired to open to His disciples the truth of His resurrection, He began ‘at Moses and all the prophets’ and ‘expounded unto them in all the scriptures the things concerning Himself.’ Luke 24:27. But it is the light which shines in the fresh unfolding of truth that glorifies the old. He who rejects or neglects the new does not really possess the old. For him it loses its vital power and becomes but a lifeless form.
在每一个时代，都有真理新的发展，这是上帝给那一代人的信息。旧有的真理都是不可缺少的；新的真理并不独立于旧的，而是对其的展开。只有明白了旧真理，我们才能领会新的。当基督愿意向祂的门徒开启祂复活的真理时，祂“从摩西和众先知起”，又“在一切经文中把关乎自己的事都给他们讲解明白”。路加福音24:27。然而，使旧的得以荣耀的，正是那在真理新展开中所发的光。拒绝或忽略新的那个人，其实并不真正拥有旧的；对他而言，旧的失去了生命的能力，只成了没有生命的形式。
“There are those who profess to believe and to teach the truths of the Old Testament, while they reject the New. But in refusing to receive the teachings of Christ, they show that they do not believe that which patriarchs and prophets have spoken. ‘Had ye believed Moses,’ Christ said, ‘ye would have believed Me; for he wrote of Me.’ John 5:46. Hence there is no real power in their teaching of even the Old Testament.
有人自称相信并教导旧约的真理，却拒绝新约。但他们拒绝接受基督的教训，就表明他们并不相信列祖和先知所说的话。基督说：“你们若信摩西，也必信我，因为他曾写到我。”约翰福音5:46。因此，他们对旧约的教导并无真正的能力。
“Many who claim to believe and to teach the gospel are in a similar error. They set aside the Old Testament Scriptures, of which Christ declared, ‘They are they which testify of Me.’ John 5:39. In rejecting the Old, they virtually reject the New; for both are parts of an inseparable whole. No man can rightly present the law of God without the gospel, or the gospel without the law. The law is the gospel embodied, and the gospel is the law unfolded. The law is the root, the gospel is the fragrant blossom and fruit which it bears.
许多自称相信并传讲福音的人也犯了类似的错误。他们把旧约圣经撇在一边，而基督曾论到这些经文说：“它们就是为我作见证的。”（约翰福音5:39）他们拒绝旧约，实际上也就拒绝了新约；因为二者都是一个不可分割整体的组成部分。没有人能在没有福音的情况下正确地阐明上帝的律法，或在没有律法的情况下阐明福音。律法是福音的具体体现，福音是律法的展开。律法是根，福音是它所开出的芬芳之花与结出的果实。
“The Old Testament sheds light upon the New, and the New upon the Old. Each is a revelation of the glory of God in Christ. Both present truths that will continually reveal new depths of meaning to the earnest seeker.” Christ’s Object Lessons, 128.
“旧约阐明新约，新约也阐明旧约。各自都是上帝在基督里荣耀的启示。两者所呈现的真理，将不断向诚心寻求的人显明更深的意义。” Christ's Object Lessons, 128.
Present truth is by definition the “revealed truth” for a specific period of time that is “clearly seen and explained.” The generation living at the time when “present truth” is revealed are held “accountable” to accept that truth or die. The combined truths which make up the “present testing truth” for “this generation,” are represented in “the unfolding of special” truths “in relation to the closing scenes of this earth’s history.” Truth, and therefore “present truth” is typified by the New Testament in relation to the Old Testament. Truth is established upon two witnesses and truth has a beginning and an end, a literal and a spiritual, an ancient and a modern, an alpha and an omega, a first and a last.
“现今真理”按定义是针对特定时期、被“清楚看见并加以说明”的“启示之真理”。在“现今真理”被显明之时生活的那一代人，被追究“责任”，要么接受那真理，要么死亡。构成“这一代”的“现今考验真理”的诸多真理，体现为与“这世界历史的结束场景”相关的“特殊真理”的展开。真理，因此“现今真理”，在新约与旧约的对应关系中得到预表。真理建立在两位见证人的基础上，并且真理有始也有终，有字面的也有属灵的，有古也有今，有阿尔法也有俄梅伽，有首先也有末后。
The Millerite foundation of the first angel’s message is the “old” in relation to the “present truth” message of the third angel. Those who are “rejecting the Old,” “virtually reject the New” for both are parts of an inseparable whole.”
由米勒派所奠立的第一位天使信息的基础，相对于第三位天使的“现今真理”信息而言，是“旧的”。那些“拒绝旧的”的人，“实际上也在拒绝新的”，因为二者都是不可分割整体的组成部分。
“I saw the necessity of the messengers, especially, watching and checking all fanaticism wherever they might see it rise. Satan is pressing in on every side, and unless we watch for him, and have our eyes open to his devices and snares, and have on the whole armor of God, the fiery darts of the wicked will hit us. There are many precious truths contained in the Word of God, but it is ‘present truth’ that the flock needs now. I have seen the danger of the messengers running off from the important points of present truth, to dwell upon subjects that are not calculated to unite the flock and sanctify the soul. Satan will here take every possible advantage to injure the cause.
我看到了使者有一项必要的职责：尤其要在任何地方一见到狂热兴起就警醒并加以制止。撒但从四面逼近；除非我们警醒提防他，睁眼认清他的诡计和网罗，并穿戴上帝的全副军装，恶者的火箭就会射中我们。上帝的话语中包含许多宝贵的真理，但羊群现在所需要的是“现今真理”。我看见一种危险：使者们离开现今真理的重要要点，而去着重那些并不能使羊群合一、也不能使心灵成圣的题目。在这一点上，撒但会尽其所能加以利用，以伤害这项事业。
“But such subjects as the sanctuary, in connection with the 2300 days, the commandments of God and the faith of Jesus, are perfectly calculated to explain the past Advent movement and show what our present position is, establish the faith of the doubting, and give certainty to the glorious future. These, I have frequently seen, were the principal subjects on which the messengers should dwell.” Early Writings, 63.
然而，像圣所与二千三百日之关系、上帝的诫命以及耶稣的信心这样的题目，完全足以解释过去的复临运动，并说明我们现今的立场，坚固怀疑者的信心，并为那荣耀的未来提供确据。我屡次看见，这些乃是使者应当着重论述的主要题目。《早期著作》，第63页。
The “sanctuary, in connection with the 2300 days, the commandments of God and the faith of Jesus” are the key to explain the “past Advent movement” of the Millerites and in so doing, to explain “perfectly” “what our present position is.” Those who are “doubting” the “past Advent movement,” are “doubting” what gives “certainty to the glorious future.” What gives certainty to the future is the past.
“与二千三百日相联系的圣所、上帝的诫命和耶稣的信心”是解释米勒派“过去的复临运动”的关键，并由此“完全”说明“我们目前的立场是什么”。那些对“过去的复临运动”抱有“怀疑”的人，就是在“怀疑”那使“荣耀的未来”具有“确定性”的事物。给予未来确定性的，是过去。
The book of Joel is a message of present testing truth. This is confirmed by multiple witnesses. Joel is identified as “present truth” by the Spirit of Prophecy, which according to John in the book of Revelation is the testimony of Jesus.
《约珥书》是一则现今考验真理的信息。这一点已由多位见证人证实。按“预言之灵”，约珥被认定为“现今真理”；而据约翰在《启示录》中的说明，“预言之灵”就是“耶稣的见证”。
The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Revelation 1:1, 2.
耶稣基督的启示，是神赐给他的，为要把不久必成的事指示他的众仆人；他就差遣他的天使，把这启示指示他的仆人约翰。约翰为神的道、耶稣基督的见证，并他所看见的一切作了见证。启示录 1:1, 2。
The “testimony” of John (which he bore “record of”), was portrayed in three parts. He recorded the “word of God,” the “testimony of Jesus” and the “things that he saw.” In the first two verses of Revelation, John represents one who has been given the gift of the “spirit of prophecy.” That gift includes a special revelation of God’s Word, and it also includes special revelations conveyed to the prophet through the words of Christ; (either by Christ directly or through his angelic representatives) and the gift also includes truth presented through the medium of dreams and visions. The spirit of prophecy is the testimony of Christ which is conveyed to the prophet and it bears the same authority as if an angel or Christ spoke the words.
约翰的“见证”（他所“作见证”的），被描绘为三部分。他记录了“神的话语”、“耶稣的见证”和“他所看见的事”。在启示录的前两节中，约翰被描绘为一个领受了“预言之灵”恩赐的人。这恩赐包括对神话语的特殊启示；也包括借着基督的话语传达给先知的特殊启示（或由基督亲自，或借着作为他代表的天使）；此外，这恩赐还包括通过梦与异象所呈现的真理。“预言之灵”就是传达给先知的基督的见证，并且它所具有的权柄与天使或基督亲口说出这些话一样。
And I fell at his feet to worship him. And he said unto me, See thou do it not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy. Revelation 19:10.
我就俯伏在他脚前要拜他。他对我说，千万不可这样！我和你，并你那些为耶稣作见证的弟兄，同是作仆人的。你要敬拜神；因为为耶稣作的见证乃是预言之灵。启示录 19:10
Gabriel identifies that he is a fellowservant with John, and he is not to be worshipped. Gabriel also identifies that the “brethren” that are represented by John “have the testimony of Jesus,” which is the “spirit of prophecy.” The “brethren” which John represents are the one hundred and forty-four thousand, and the brethren all have the “spirit of prophecy.”
加百列指出他与约翰同作仆人，不可受人敬拜。加百列也指出，约翰所代表的“弟兄们”“有耶稣的见证”，这就是“预言的灵”。约翰所代表的“弟兄们”就是那十四万四千人，并且这些弟兄都拥有“预言的灵”。
“And they rose early in the morning, and went forth into the wilderness of Tekoa: and as they went forth, Jehoshaphat stood and said, Hear me, O Judah, and ye inhabitants of Jerusalem; Believe in the Lord your God, so shall ye be established; believe his prophets, so shall ye prosper. 2 Chronicles 20:20.
他们清早起来，往提哥亚的旷野去；他们出发的时候，约沙法站着说：“犹大众人和耶路撒冷的居民啊，听我说：信靠耶和华你们的神，就必立稳；信他的先知，就必亨通。”历代志下 20:20。
“‘Believe in the Lord your God, so shall ye be established; believe his prophets, so shall ye prosper.’
“你们当信耶和华你们的神，就必立稳；信他的先知，就必亨通。”
“Isaiah 8:20. ‘To the law and to the testimony; if they speak not according to this word, it is because there is no light in them.’ Two texts are here set before God’s people: two conditions for success. The law spoken by Jehovah himself, and the spirit of prophecy, are the two sources of wisdom to guide His people in every experience. Deuteronomy 4:6. ‘This is your wisdom and your understanding in the sight of the nations, who shall say, Surely this great nation is a wise and understanding people.’
以赛亚书 8:20。‘当归向律法和见证；若他们所说不合这话，那是因为他们里面没有光。’这里有两段经文摆在神的子民面前：成功的两个条件。耶和华亲自所说的律法，以及预言的灵，是在每一次经历中引导祂子民的两大智慧源泉。申命记 4:6。‘这就是你们在万民眼前的智慧和聪明；他们必说：诚然，这大国的民是有智慧、有见识的百姓。’
“The law of God and the Spirit of Prophecy go hand in hand to guide and counsel the church, and whenever the church has recognized this by obeying His law, the spirit of prophecy has been sent to guide her in the way of truth.
神的律法与预言之灵携手并进，引导并劝勉教会；每当教会藉着遵守祂的律法而承认这一点时，预言之灵便被差遣，引导她行在真理的道路上。
“Revelation 12:17. ‘And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ.’ This prophecy points out clearly that the remnant church will acknowledge God in His law and will have the prophetic gift. Obedience to the law of God, and the spirit of prophecy has always distinguished the true people of God, and the test is usually given on present manifestations.
启示录12:17：“龙向女人发怒，去与她其余的后裔争战，就是那守神诫命，并有耶稣基督见证的。”这预言清楚指出，余民教会将承认神的律法，并且拥有预言的恩赐。对神律法的顺从与预言之灵，一直标志着神真实的子民，而考验通常临到当下的显现。
“In Jeremiah’s day the people had no question about the message of Moses, Elijah, or Elisha, but they did question and put aside the message sent of God to Jeremiah until its force and power was wasted and there was no remedy but for God to carry them away into captivity.
在耶利米的日子，百姓对摩西、以利亚或以利沙的信息并无疑问，但他们却质疑并搁置了神差给耶利米的信息，直到其力量与权能被消磨殆尽，最终无可救药，只得由神使他们被掳到外邦。
“Likewise in the days of Christ the people had learned that Jeremiah’s message was true, and they persuaded themselves to believe that if they had lived in the days of their fathers they would have accepted his message, but at the same time they were rejecting Christ’s message, of whom all the prophets had written.
同样，在基督的日子里，人们已经认识到耶利米的信息是真实的，并且自我说服，相信如果他们生活在祖先的时代，他们会接受他的信息；然而与此同时，他们却在拒绝基督的信息——他正是众先知所写的那一位。
“As the third angel’s message arose in the world, which is to reveal the law of God to the church in its fullness and power, the prophetic gift was also immediately restored. This gift has acted a very prominent part in the development and carrying forward of this message.
当第三位天使的信息在世上兴起时，这信息旨在向教会显明上帝律法的完备与大能，预言的恩赐也随之立即恢复。这一恩赐在这信息的发展与推进中发挥了极为显著的作用。
“As differences of opinion have arisen in reference to interpretations of Scriptures and methods of labor, calculated to unsettle the faith of believers in the message and lead to disunion in the work, the spirit of prophecy has always thrown light on the situation. It has always brought union of thought and harmony of action to the body of believers. In every crisis that has arisen in the development of the message and the growth of the work, those who have stood firmly by the law of God and the light of the Spirit of prophecy have triumphed and the work has prospered in their hands.” Loma Linda Messages, 33, 34.
当关于圣经的解释和工作方法出现意见分歧，足以动摇信徒对信息的信心并使工作走向分裂时，预言之灵总是照亮局势。它总能使信徒群体思想合一、行动和谐。在信息的发展与工作的成长过程中每逢危机，那些坚守上帝律法并顺从预言之灵光照的人都取得了胜利，工作也在他们手中兴旺。——《洛马琳达信息》，第33、34页。
The book of Joel is directly identified as “present truth” within the Spirit of Prophecy, which according to John in the book of Revelation is the testimony of Jesus. It is also endorsed directly within the Word of God. Both the Bible and Spirit of Prophecy directly apply the book of Joel to the last days.
《约珥书》在“先知之灵”中被直接认定为“现时真理”，而据《启示录》中约翰所说，“先知之灵”就是耶稣的见证。这一点也在上帝的话语中得到直接的肯定。圣经和先知之灵都直接将《约珥书》应用于末后的日子。
“Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. …
古代的每一位先知所说的，与其说是为他们自己的时代，不如说是为我们的时代；因此，他们的预言对我们仍然适用。“这些事都发生在他们身上，作为我们的榜样；并且这些事也写下来，为要警戒我们这末世的人。”哥林多前书10:11。“他们所服事的，不是自己，乃是我们；这些事如今借着那从天上差下来的圣灵，向你们传福音的人已经告诉你们了；这些事连天使也愿意详细察看。”彼得前书1:12。...
“The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.
“圣经已将其宝藏为这末后的世代积聚并汇集在一起。旧约历史中一切重大的事件和庄严的作为，都已经并且正在教会中于这末后的日子重演。”《信息选粹》卷三，338，339页。
The prophecy of Joel is “in force” “upon” those “whom the ends of the world are come.” “In force” is simply emphasizing that “present truth” is always a test, and those who fail the test are represented by such biblical characters as Judas.
约珥的预言“有效”地“临到”那些“这世界的末了已经临到的人”。“有效”只是强调“现今真理”始终是一项考验，而那些没有通过考验的人由犹大等圣经人物所代表。
“Lesson after lesson fell unheeded on the ears of Judas. How many today follow in his steps. In the light of God’s law, selfish men see their evil characters, but fail to make the required reformation, and go on from one state of sin to another.
一课又一课的教训传到犹大耳中，却被他置若罔闻。今日有多少人步其后尘。在上帝律法的光照下，自私的人看见自己败坏的品性，却未能作出所要求的悔改，仍继续从一种罪的状态走向另一种。
“The lessons of Christ are applicable to our own time and generation. He said, ‘Neither pray I for these alone, but for them also which shall believe on me through their word.’ The same testimony is brought to us in these last days as was brought to Judas. The same lessons which he failed to make practical in his life come to men who hear, and yet make a like failure, because they do not put away their sin.” Review and Herald, March 17, 1891.
基督的教训适用于我们这个时代和这一代人。他说：“我不但为这些人祈求，也为那些因他们的话信我的人祈求。”在这些末后的日子里，临到我们的见证与临到犹大的一样。他在生活中未能付诸实行的同样教训，也临到那些听见的人身上；然而他们仍然同样失败，因为他们不肯离弃自己的罪。《评论与先驱》，1891年3月17日。
John throughout the book of Revelation typifies God’s last day people, and in being banished to Patmos John represents those who are persecuted in the Sunday law crisis. He states why he was incarcerated.
约翰在整本《启示录》中预表上帝末时的子民，而他被放逐到拔摩海岛则代表那些在星期日法令危机中受迫害的人。他说明了自己为何被囚禁。
I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. Revelation 1:9.
我约翰，就是你们的弟兄，和你们在耶稣基督的患难、国度、忍耐里一同有分的，为神的道，并为耶稣基督的见证，曾在那名叫拔摩的海岛上。启示录 1:9。
John was persecuted for the Bible and the Spirit of Prophecy. Why are the one hundred and forty-four thousand persecuted because of the Spirit of Prophecy? The first truth the prophet Joel identifies is the apostasy of the Seventh-day Adventist church. When the apostle Peter identified that Pentecost was a fulfillment of the book of Joel, Peter did so in response to the Jews attacking the manifestation of “tongues.” The Jews, who then typified Seventh-day Adventists in the last days, were arguing that Peter and those proclaiming the message were “drunk.” Seventh-day Adventists will fight against the message of the latter rain as did the Jews of Peter’s time. They do so for those who are proclaiming the “present truth” testing message of the latter rain have the “old” foundational truths, for new truth is always based upon old truth. Jeremiah called for God’s people in the time of the latter rain to walk in the old paths and hearken to the sound of the watchman’s trumpet, but they refuse. The foundational “old” truth message is symbolically represented by the “seven times” of Leviticus twenty-six, which sets forth the covenant relationship in terms of the Sabbath for the land.
约翰因着圣经和“预言之灵”而遭受逼迫。为何十四万四千人会因“预言之灵”而受逼迫？先知约珥指出的第一项真理是基督复临安息日会教会的背道。当使徒彼得认定五旬节是《约珥书》的应验时，他是为回应犹太人对“方言”之显现的攻击而这样做的。当时的犹太人——他们预表末后的基督复临安息日会信徒——辩称彼得和那些传讲信息的人“醉了”。基督复临安息日会将会像彼得时代的犹太人一样，与晚雨的信息争战。他们之所以这样做，是因为那些宣讲晚雨“现时真理”之考验信息的人持守“旧”的根基真理，因为新真理总是建立在旧真理之上。耶利米呼召上帝的子民在晚雨的时候行在古道上，留心倾听守望者号角的声音，但他们却拒绝了。这“旧”的根基真理的信息，在象征上由《利未记》二十六章的“七倍”所代表，它以地的安息年来阐明立约的关系。
“I saw the nominal church and nominal Adventists, like Judas, would betray us to the Catholics to obtain their influence to come against the truth. The saints then will be an obscure people, little known to the Catholics; but the churches and nominal Adventists who know of our faith and customs (for they hated us on account of the Sabbath, for they could not refute it) will betray the saints and report them to the Catholics as those who disregard the institutions of the people; that is, that they keep the Sabbath and disregard Sunday.
我看见名义上的教会和名义上的复临信徒，会像犹大一样，为了取得天主教徒的影响力，将我们出卖给他们，以便来反对真理。那时，圣徒将是一群默默无闻的人，天主教徒对他们知之甚少；但那些知道我们信仰和习俗的各教会与名义上的复临信徒（因为他们因着安息日而恨恶我们，因为他们无法反驳它），会出卖圣徒，把他们告发给天主教徒，指控他们藐视人民所立的制度；也就是，他们守安息日而无视星期日。
“Then the Catholics bid the Protestants to go forward, and issue a decree that all who will not observe the first day of the week, instead of the seventh day, shall be slain. And the Catholics, whose numbers are large, will stand by the Protestants. The Catholics will give their power to the image of the beast. And the Protestants will work as their mother worked before them to destroy the saints. But before their decree bring or bear fruit, the saints will be delivered by the Voice of God.” Spalding and Magan, 1, 2.
于是，天主教徒吩咐新教徒向前推进，并要他们颁布一道法令：凡不改守每周第一日、却仍守第七日的人，都要被杀。人数众多的天主教徒将站在新教徒一边。天主教徒要把他们的权柄交给兽像。新教徒也要像他们的母亲从前那样，去毁灭圣徒。但在他们的法令尚未生效之前，圣徒就要被上帝的声音所拯救。Spalding 与 Magan, 1, 2.
Twice Sister White identifies the “nominal church” and the “nominal Adventists,” while drawing a distinction between the two “nominal groups” and the “Catholics.” The “nominal church” and the “nominal Adventists,” “hated” those represented by Peter and John “on account of the Sabbath, for they could not refute it.” The nominal church and Catholics cannot “refute” the seventh-day Sabbath truth, and “nominal Adventists” cannot “refute” the “seven times” of Leviticus twenty-six, which is the Sabbath commandment of the land. The nominal church and Catholics cannot “refute” the fact that the seventh-day Sabbath is a “foundational” biblical truth, and “nominal Adventists” cannot “refute” the fact that the “seven times” of Leviticus twenty-six is a “foundational” Millerite truth.
怀爱伦姊妹两次指出“名义上的教会”和“名义上的复临信徒”，同时将这两个“名义群体”和“天主教徒”区分开来。“名义上的教会”和“名义上的复临信徒”因“安息日”的缘故而“憎恨”彼得和约翰所代表的人，“因为他们无法反驳它”。名义上的教会和天主教徒无法“反驳”第七日安息日的真理，而“名义上的复临信徒”无法“反驳”利未记二十六章的“七次”，这就是土地的安息日诫命。名义上的教会和天主教徒无法“反驳”第七日安息日是“根基性的”圣经真理这一事实，而“名义上的复临信徒”无法“反驳”利未记二十六章的“七次”是“根基性的”米勒派真理这一事实。
John’s captivity on Patmos represents the one hundred and forty-four thousand who uphold both the Bible and the Spirit of Prophecy, and who are especially persecuted from outside over the seventh-day Sabbath and persecuted from inside over the seventh-year Sabbath for the land. For this reason, John’s testimony of why he was being persecuted in verse nine is followed with verse ten’s Sabbath and the message from the past (“behind”) from the “great voice” as of a “trumpet.”
约翰在拔摩岛被囚禁，代表那十四万四千人——他们同时维护圣经和“预言之灵”，并且在外部因第七日安息日而遭受特别的逼迫，在内部又因关于土地的第七年安息日而遭受逼迫。因此，第九节中约翰关于他为何受逼迫的见证，接着就是第十节的安息日，以及那出自“好像号筒”的“大声音”的、从过去（“后面”）而来的信息。
I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet. Revelation 1:9, 10.
我约翰，也作你们的弟兄，并在耶稣基督里的患难、国度和忍耐上与你们同作同伴，因着神的道和耶稣基督的见证，曾在那名叫拔摩的海岛上。当主日我在灵里，听见在我后面有一个大声音，如同号角的声音。启示录 1:9, 10。
John represents those who at 9/11 heard the trumpet voice of the angel of Revelation eighteen calling for God’s people to return to Jeremiah’s “old paths.” That great voice was also the warning of the seventh trumpet, which is also the third woe.
约翰代表那些在9/11听见启示录第十八章天使号声、被呼召回到耶利米所说的“古道”的人。那宏大的声音也是第七号角的警告，而第七号角也就是第三样祸灾。
Sister White recorded that the “Bible has accumulated and bound up together its treasures for this last generation.” The book of Joel is one of the biblical “treasures” that is present truth in the “last days.” At the time of Pentecost Peter identified that it was the book of Joel that was then being fulfilled. Peter, as with Joel, “spoke less for” the time period of Pentecost than for our “time.” The time period of Pentecost was the early rain for the Christian Dispensation. Pentecost marks the beginning of the Christian Dispensation, and in so doing it illustrates the end of the Christian Dispensation. The end of the Christian Dispensation is the time of the latter rain as typified by Pentecost. Peter is therefore a symbol of God’s people in the end of the Christian Dispensation who identify the fulfillment of the outpouring of the Holy Spirit by employing the book of Joel to do so.
怀爱伦写道：“圣经已经把其珍宝积蓄并封存，留给这末后的世代。”《约珥书》就是这些圣经“珍宝”之一，在“末后的日子”成为“现今真理”。在五旬节的时候，彼得指出，当时所应验的正是《约珥书》。彼得与约珥一样，他们的信息与其说是为五旬节那个时期而发，不如说是为我们的“时代”而发。五旬节的时期是基督教时代的“前雨”。五旬节标志着基督教时代的开始，并因此也预表了基督教时代的结束。基督教时代的结束是“晚雨”的时期，这一点由五旬节所预表。因此，彼得象征基督教时代末期的神的子民，他们借《约珥书》来认出圣灵浇灌的应验。
But Peter, standing up with the eleven, lifted up his voice, and said unto them, Ye men of Judaea, and all ye that dwell at Jerusalem, be this known unto you, and hearken to my words: For these are not drunken, as ye suppose, seeing it is but the third hour of the day. But this is that which was spoken by the prophet Joel; And it shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams: And on my servants and on my handmaidens I will pour out in those days of my Spirit; and they shall prophesy: And I will shew wonders in heaven above, and signs in the earth beneath; blood, and fire, and vapour of smoke: The sun shall be turned into darkness, and the moon into blood, before that great and notable day of the Lord come: And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved. Acts 2:14–21.
但彼得同十一位使徒站起来，高声对他们说：犹太地的众人哪，以及一切住在耶路撒冷的人啊，这事你们当知道，也要留心听我的话：这些人并不是像你们所想的那样醉了，因为现在不过是白昼的第三时辰。这正是先知约珥所说的：“神说：在末后的日子，我要将我的灵浇灌在凡有血气的身上；你们的儿女要说预言，你们的少年人要见异象，老年人要做异梦。在那些日子，我要将我的灵浇灌在我的仆人和使女身上，他们就要说预言。我在天上要显出奇事，在地上要显出神迹：有血，有火，有烟雾。主那大而明显的日子未到以前，日头要变为黑暗，月亮要变为血。到那时候，凡求告主名的，都必得救。”使徒行传 2:14-21。
To be a successful student of prophecy requires a settled understanding that the end of the world is illustrated “line upon line” within the historical narrative of Scripture. Connected with this truth is that the prophets themselves represent God’s people in the last days. Joel places his book in the last days for it announces the approach of the “day of the Lord.”
要成为成功研读预言的人，必须有一个坚定的认识：世界的终结在圣经的历史叙事中是以“逐行逐句”的方式被呈现出来的。与这一真理相连的是，先知们本身代表末世的神的子民。约珥把他书卷的背景设定在末后的日子，因为它宣告“主的日子”临近。
Blow ye the trumpet in Zion, and sound an alarm in my holy mountain: let all the inhabitants of the land tremble: for the day of the Lord cometh, for it is nigh at hand. Joel 2:1.
你们要在锡安吹角，在我的圣山发出警声；这地的一切居民都要战栗，因为耶和华的日子将到，已经临近。约珥书 2:1。
A “trumpet” as a symbol, among other meanings, represents a warning message. As a symbol a trumpet may represent a period of time or a point in time, or both—based upon context. A trumpet also represents judgment. The feast of trumpets, ten days before the Day of Atonement was a warning of approaching judgment.
“号角”作为一种象征，除了其他含义外，还代表警告的信息。作为象征，号角可以表示一段时间或某个时间点，或两者兼有——取决于语境。号角也代表审判。吹角节在赎罪日前十天，是对即将来临的审判的警告。
The “day of the Lord” represents either a point in time or a period of time, based upon the context of the passage where the “day of the Lord” is employed. The “day of the Lord” can be a symbol of the executive judgment represented as the seven last plagues, or it can be the executive judgment at the end of the thousand-year millennium. In either case, the trumpet is identifying God’s executive judgment. The “day of the Lord” therefore can represent the point where God’s punishment is delivered or the period of time when God’s punishments are delivered.
“主的日子”可以表示一个时间点，也可以表示一段时期，这取决于该词在经文中的上下文。“主的日子”可以象征以末后七灾所代表的执行审判，或者指千禧年结束时的执行审判。在这两种情况下，号角都在指明上帝的执行审判。因此，“主的日子”可以代表上帝刑罚施行的那个时间点，或上帝刑罚施行的那段时期。
A “trumpet” as with the “day of the Lord” can represent a point and a period of time as witnessed to in the historical points and periods represented by the seven trumpets of Revelation eight and nine. The “day of the Lord” that Joel is representing with the “trumpet” that is to be blown—is both a point in time and also a period of time which begins when the judgment of the dead ended and the judgment of the living began. On 9/11, a trumpet was blown marking the arrival of the judgment of the living as a point in time, and also marking 9/11 as the beginning of the period of the judgment of the living.
“号角”与“主的日子”一样，既可以代表一个时间点，也可以代表一个时间段，这一点在《启示录》第八、九章七号所代表的历史时点与时期中得到印证。约珥用将要吹响的“号角”所表明的“主的日子”，既是一个时间点，也是一个时间段；这个时间段始于死人审判结束、活人审判开始之时。在9/11，一支号角被吹响，标志着活人审判作为一个时间点的到来，也标志着9/11是活人审判时期的开始。
Therefore also now, saith the Lord, turn ye even to me with all your heart, and with fasting, and with weeping, and with mourning: And rend your heart, and not your garments, and turn unto the Lord your God: for he is gracious and merciful, slow to anger, and of great kindness, and repenteth him of the evil. Who knoweth if he will return and repent, and leave a blessing behind him; even a meat offering and a drink offering unto the Lord your God? Blow the trumpet in Zion, sanctify a fast, call a solemn assembly. Joel 2:12–15.
因此，如今耶和华说：你们要尽心归向我，并且禁食、哭泣、悲哀。你们要撕裂心肠，不撕裂衣服；归向耶和华你们的神，因为他有恩典，有怜悯，不轻易发怒，且有丰盛的慈爱，并且转意不降灾祸。谁知道他是否转回并转意，给你们留下祝福，就是献给耶和华你们神的素祭和奠祭呢？在锡安吹角，把禁食分别为圣，召集严肃会。约珥书 2:12-15。
This is the second time Joel commands that a trumpet be blown. The “trumpets” in Joel are both warnings of the approaching executive judgment of the seven last plagues, and are set within the context of the Laodicean call for repentance and the imminent close of probation.
这是约珥第二次吩咐吹角。约珥书中的“吹角”，既是对那即将临到、由末后七灾构成的执行审判的警告，也置于老底嘉悔改的呼召以及恩典时期即将结束的语境之中。
Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins. Isaiah 58:1.
你要大声呼喊，不可止息；扬起你的声音，好像吹角，将我百姓的过犯向他们说明，将雅各家的罪恶向他们指出。以赛亚书 58:1。
Isaiah, Joel, John and Peter are all representing the one hundred and forty-four thousand of the last days, as does Jeremiah who identifies when the trumpet is to be sounded.
以赛亚、约珥、约翰和彼得都代表末世的十四万四千人；耶利米也同样如此，并且他还指出何时该吹响号角。
Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.
耶和华如此说：你们当站在路上察看，访问古道，哪是善道，便行在其间；这样，你们心里必得安息。他们却说：我们不行在其间。我设立守望的人照管你们，说：要听角声。他们却说：我们不听。耶利米书 6:16, 17
The trumpet sounded in these last days at 9/11, and the latter rain then began to fall upon those who chose the good way and walked therein. It is then that the angel of Revelation eighteen descended.
在这末后的日子里，号角在9/11时吹响了，随后晚雨开始降在那些选择善道并行在其中的人身上。就是在那时，启示录十八章的天使降临了。
“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.
“晚雨必要降在上帝的子民身上。一位大能的天使必要从天降下，全地都要因他的荣耀而被照亮。”《Review and Herald》，1891年4月21日。
When the great buildings of New York were brought down on 9/11, the mighty angel descended and the latter rain began to fall.
当纽约的宏伟建筑在9/11被摧毁之时，大能的天使降临，晚雨开始降下。
“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.
“如今竟有话说，是我宣称纽约将被海啸卷去吗？这话我从未说过。我所说的是：当我看见那里一座座高楼层层耸起时，我说，‘及至主起来，使大地大大震动之时，将有何等可怕的景象发生啊！那时，启示录18:1–3的话就必应验。’启示录第十八章全章，乃是对那将临到地上的事所发出的警告。但关于纽约将要遭遇什么，我并没有特别的亮光；我只知道，将来有一天，那里的高大建筑必因上帝能力的扭转与倾覆而被拆毁。借着所赐给我的亮光，我知道毁灭正在这世界之中。主的一句话，祂大能的一触，这些巨大的建筑物就必坍塌。将有一些景象发生，其可怖之甚，是我们所无法想象的。”《Review and Herald》，1906年7月5日。
On 9/11 the latter rain began to sprinkle in advance of its full outpouring at the Sunday law.
在9·11那天，晚雨开始零星降下，先于其在主日法令时的完全浇灌。
“The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.” The Great Controversy, 611, 612.
福音的大工在结束之时，对上帝大能的显现绝不会少于标志其开端的显现。那些在福音开端因前雨的浇灌而应验的预言，将在其结束时的后雨中再次应验。这就是使徒彼得所盼望的“复兴的时候”，他曾说：“所以，你们当悔改回转，使你们的罪得以涂抹，好叫那复兴的时候从主的面前来到；他也必差遣耶稣来。”（使徒行传3:19-20）《善恶之争》，第611、612页。
The perfect fulfillment of the “times of refreshing” occurs when you are living, for the warning is to “repent,” which is impossible to do if you are dead. The “times of refreshing” arrives when the “sins” of living souls might still be “blotted out”. The “times of refreshing” began on 9/11, thus identifying the beginning of the judgment of the living. Pentecost is repeated at the close of the gospel dispensation. When the “times of refreshing” arrived, the events typified at Pentecost began to repeat.
“安舒的日子”的完全应验发生在你还活着的时候，因为警告是“悔改”，而如果你死了，就不可能悔改。“安舒的日子”来到之时，是活着的灵魂的“罪”仍然可以被“涂抹”的时候。“安舒的日子”始于9/11，从而表明活人审判的开始。五旬节会在福音时期的末了重演。当“安舒的日子”来到时，五旬节所预表的事件便开始重演。
“It is with an earnest longing that I look forward to the time when the events of the day of Pentecost shall be repeated with even greater power than on that occasion. John says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.’ Then, as at the Pentecostal season, the people will hear the truth spoken to them, every man in his own tongue.
我殷切地盼望着那时刻的到来——五旬节那日所发生的事将以比当时更大的大能重演。约翰说：“我看见另一位天使从天降下，带着大能；大地因他的荣耀而被照亮。”那时，正如五旬节的时候一样，众人都要听见真理向他们传讲，而且每个人都听见用自己的语言对他们说话。
“God can breathe new life into every soul that sincerely desires to serve Him, and can touch the lips with a live coal from off the altar, and cause them to become eloquent with His praise. Thousands of voices will be imbued with the power to speak forth the wonderful truths of God’s Word. The stammering tongue will be unloosed, and the timid will be made strong to bear courageous testimony to the truth. May the Lord help His people to cleanse the soul temple from every defilement, and to maintain such a close connection with Him that they may be partakers of the latter rain when it shall be poured out.” Review and Herald, July 20, 1886.
上帝能将新的生命之气吹入每一个真诚愿意事奉祂的灵魂；祂也能用从祭坛上取下的炽热炭火触摸人的嘴唇，使他们能雄辩地颂赞祂。成千上万的声音将被赋予能力，宣讲上帝话语奇妙的真理。结巴的舌头将被解开，胆怯的人将得以刚强，为真理作出勇敢的见证。愿主帮助祂的子民从一切污秽中洁净灵魂的殿，并与祂保持那样亲密的联结，以至于当晚雨倾降之时，他们可以有分于其中。——《评论与通讯》，1886年7月20日。
We will continue in the next article.
我们将在下一篇文章中继续。
And the angel that talked with me came again, and waked me, as a man that is wakened out of his sleep, And said unto me, What seest thou? And I said, I have looked, and behold a candlestick all of gold, with a bowl upon the top of it, and his seven lamps thereon, and seven pipes to the seven lamps, which are upon the top thereof: And two olive trees by it, one upon the right side of the bowl, and the other upon the left side thereof.
与我说话的那位天使又来，唤醒我，如同人从睡中被唤醒。他对我说：你看见了什么？我说：我抬眼观看，见有一个全金的灯台，顶上有一个碗，其上有七盏灯，又有七根管子通到那顶上的七盏灯；旁边有两棵橄榄树，一棵在那碗的右边，一棵在那碗的左边。
So I answered and spake to the angel that talked with me, saying, What are these, my lord? Then the angel that talked with me answered and said unto me, Knowest thou not what these be? And I said, No, my lord.
于是我回答，对与我说话的那位天使说：“我主啊，这些是什么？”与我说话的那位天使回答我说：“你难道不知道这些是什么吗？”我说：“不，我主啊。”
Then he answered and spake unto me, saying, This is the word of the Lord unto Zerubbabel, saying, Not by might, nor by power, but by my spirit, saith the Lord of hosts. Zechariah 4:1–6.
于是他回答我说：这是耶和华对所罗巴伯所说的话：不是倚靠势力，不是倚靠才能，乃是倚靠我的灵，万军之耶和华说。撒迦利亚书 4:1-6。