“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。
Pentecost, when considered as a feast of the Lord cannot be separated from Passover, the feast of unleavened bread, the first fruit offering and the feast of weeks. Pentecost is a period of time, though it is also a point in time. This is why it is called “the Pentecostal season.” The season began with Christ’s death, burial and resurrection. After His ascension Christ began forty days of personal instruction that was followed by ten days in the upper room where unity was accomplished. 9/11 began a period that ends at the Sunday law in the United States. That Sunday law is represented by the day of Pentecost as a point in time; a point in time that has been preceded by a period of time which began at 9/11. From 9/11 unto the Sunday law the “Pentecostal season” is repeated.
当把五旬节视为主的节期时，它就不能与逾越节、无酵节、初熟的果子之献祭和七七节分开。五旬节既是一段时期，也是一个时间点。这就是为什么它被称为“五旬节时期”。这一时期始于基督的死、埋葬和复活。他升天之后，基督开始了四十天的亲自教导，随后是楼上那间屋子里的十天，在那里达成了合一。9/11开启了一段时期，这段时期将在美国的星期日法令时结束。那项星期日法令由五旬节那一天作为一个时间点来代表；这个时间点之前有一段时期，而这段时期始于9/11。从9/11直到星期日法令，“五旬节时期”被重复。
Peter explained that the miraculous phenomenon of “tongues of fire,” was not drunken folly, but a fulfillment of the book of Joel because a controversy was brought against the message. “Tongues” represent the presentation of a message, and the fire represents the Holy Spirit. The message of Pentecost represents a combination of divinity (God is a consuming fire) with the humanity of the tongue. Just as Peter represents the one hundred and forty-four thousand during the time of the latter rain, so too the quibbling Jews represent a former covenant people who are being passed by at the very point in time when the latter rain is falling.
彼得解释说，“火舌”的神迹般现象并非醉酒的愚行，而是《约珥书》的应验，因为有人对这信息发起了争议。“舌头”代表信息的表达，火则代表圣灵。五旬节的信息彰显了神性（神是烈火）与舌头之人性的结合。正如彼得在晚雨时期代表十四万四千人，同样，那些吹毛求疵的犹太人则代表一群昔日的立约之民，他们恰在晚雨降下之时被越过。
And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance. And there were dwelling at Jerusalem Jews, devout men, out of every nation under heaven. Now when this was noised abroad, the multitude came together, and were confounded, because that every man heard them speak in his own language. And they were all amazed and marvelled, saying one to another, Behold, are not all these which speak Galilaeans? And how hear we every man in our own tongue, wherein we were born? Parthians, and Medes, and Elamites, and the dwellers in Mesopotamia, and in Judaea, and Cappadocia, in Pontus, and Asia, Phrygia, and Pamphylia, in Egypt, and in the parts of Libya about Cyrene, and strangers of Rome, Jews and proselytes, Cretes and Arabians, we do hear them speak in our tongues the wonderful works of God. And they were all amazed, and were in doubt, saying one to another, What meaneth this? Others mocking said, These men are full of new wine. 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. Acts 2:4–15.
他们都被圣灵充满，按着圣灵所赐的口才，说起别国的语言来。那时，住在耶路撒冷的，有从天下各国来的犹太人，都是虔诚人。这声音一传开，众人都聚集起来，甚感困惑，因为各人都听见他们用各人的本地话说话。他们都惊讶希奇，彼此说：“看哪，说话的这些人不都是加利利人吗？我们各人怎么会听见他们用我们生来所用的本地话说话呢？帕提亚人、玛代人、以拦人，以及住在美索不达米亚、犹太、加帕多家、本都、亚细亚、弗吕家、旁非利亚、埃及的人，和靠近古利奈的利比亚一带地方的人，从罗马来的客旅，或是犹太人，或是归信犹太教的人，克里特人和阿拉伯人，我们都听见他们用我们的语言讲说神的大作为。”众人都惊讶，又犹疑不定，彼此说：“这是什么意思呢？”还有人讥诮说：“这些人是被新酒灌满了。”彼得同那十一个人站起来，高声说：“犹太人和一切住在耶路撒冷的人哪，这事你们当知道，也请留心听我的话：这些人并不是你们所想的那样醉了，因为现在不过是白日的第三时辰。”使徒行传 2:4-15。
Peter is explaining Pentecost as a fulfillment of the book of Joel. He is doing so prophetically when the entire world is represented, for the passage states the audience came “out of every nation under heaven.” At 9/11 the earth was lightened with Christ’s glory and then again at the Sunday law the one hundred and forty-four thousand will perfectly reflect the glory of Christ as they are lifted up as an ensign before the entire world. The Pentecostal period began at 9/11 and it ends at the Sunday law.
彼得正在将五旬节解释为《约珥书》的应验。他是在全世界都有代表之时以先知性的方式这样做的，因为那段经文说，听众是“从天下万国出来的”。在9/11时，全地被基督的荣耀所光照；到了星期日法令之时，十四万四千人将被高举为全世界面前的旌旗，完美地反映基督的荣耀。五旬节时期始于9/11，并将在星期日法令时结束。
“Not one of us will ever receive the seal of God while our characters have one spot or stain upon them. It is left with us to remedy the defects in our characters, to cleanse the soul temple of every defilement. Then the latter rain will fall upon us as the early rain fell upon the disciples on the Day of Pentecost.
只要我们的品格还有一点污点，我们当中就没有一人能得着神的印记。改正我们品格中的缺陷，洁净心灵圣殿的一切污秽，这事留给我们自己去做。然后，后雨将降在我们身上，正如五旬节那日早雨降在门徒身上一样。
“We are too easily satisfied with our attainments. We feel rich and increased with goods and know not that we are ‘wretched, and miserable, and poor, and blind, and naked.’ Now is the time to heed the admonition of the True Witness: ‘I counsel thee to buy of Me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see.’ …
我们对自己的成就太容易感到满足。我们自觉富足、产业增多，却不知道自己是“困苦、可怜、贫穷、瞎眼、赤身露体”。现在正当听从那位真实的见证者的告诫：“我劝你向我买经火试炼的金子，使你可以富足；又买白衣穿上，使你赤身的羞耻不至显露；并用眼药膏抹在你的眼睛上，使你可以看见。”……
“It is now that we must keep ourselves and our children unspotted from the world. It is now that we must wash our robes of character and make them white in the blood of the Lamb. It is now that we must overcome pride, passion, and spiritual slothfulness. It is now that we must awake and make determined effort for symmetry of character. ‘Today if ye will hear His voice, harden not your hearts.’ We are in a most trying position, waiting, watching for our Lord’s appearing. The world is in darkness. ‘But ye, brethren,’ says Paul, ‘are not in darkness, that that day should overtake you as a thief.’ It is ever God’s purpose to bring light out of darkness, joy out of sorrow, and rest out of weariness for the waiting, longing soul.
现在正是我们必须使自己和我们的孩子不被世俗玷污的时候。现在正是我们必须洗净我们品格的衣袍，并在羔羊的血中使之洁白的时候。现在正是我们必须战胜骄傲、情欲和属灵的懒惰的时候。现在正是我们必须醒悟过来，为品格的均衡而下定决心努力的时候。“今日你们若听见他的声音，就不可硬着心。”我们正处在极其严峻的试炼之中，等候、儆醒，盼望我们主的显现。世界在黑暗中。“但你们，弟兄们，”保罗说，“并不在黑暗里，叫那日子像贼一样临到你们。”神一贯的旨意，是要为那等候、渴慕的心灵，使黑暗中出光明，忧伤中出喜乐，困乏中得安息。
“What are you doing, brethren, in the great work of preparation? Those who are uniting with the world are receiving the worldly mold and preparing for the mark of the beast. Those who are distrustful of self, who are humbling themselves before God and purifying their souls by obeying the truth these are receiving the heavenly mold and preparing for the seal of God in their foreheads. When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.
弟兄们，你们在这预备的伟大工作上正在做什么？那些与世界联合的人，正受世俗的样式所塑造，为兽的印记作准备。那些不信靠自己、在上帝面前谦卑自己，并借着顺从真理而洁净自己灵魂的人，正领受天上的样式，预备在额上受上帝的印记。当法令颁布、印记加盖之时，他们的品格将永远保持纯洁无瑕。
“Now is the time to prepare. The seal of God will never be placed upon the forehead of an impure man or woman. It will never be placed upon the forehead of the ambitious, world-loving man or woman. It will never be placed upon the forehead of men or women of false tongues or deceitful hearts. All who receive the seal must be without spot before God—candidates for heaven. Go forward, my brethren and sisters. I can only write briefly upon these points at this time, merely calling your attention to the necessity of preparation. Search the Scriptures for yourselves, that you may understand the fearful solemnity of the present hour.” Testimonies, volume 5, 214, 216.
“现在正是预备的时候。上帝的印记绝不会盖在不洁的男女的额上；也绝不会盖在有野心、贪爱世界的男女的额上；也绝不会盖在口舌虚谎、心怀诡诈的男女的额上。凡领受这印的人，都必须在上帝面前无瑕无疵，是天国的候选人。前行吧，我的弟兄姐妹们。此时我只能就这些要点略提几笔，仅仅提醒你们预备的必要性。你们要亲自查考圣经，好明白现今时刻何等可畏而庄严。”《见证》，第五卷，第214、216页。
Here Sister White identifies Pentecost as a point in time, aligning with the Sunday law in the United States, “when the decree goes forth.” Yet, though she marks the Sunday law and Pentecost as a point in time, her message calling for preparation identifies a period that precedes the Sunday law as typified by the Pentecostal season. The Sunday law is the seventh-day Sabbath test, and the period from 9/11 unto the Sunday law can be identified as the symbolic “day of the Lord’s preparation.” Preparation precedes the test.
在这里，怀爱伦姐妹将五旬节界定为一个时间点，与美国的星期日法令（“当法令发出之时”）相一致。然而，尽管她把星期日法令和五旬节都标明为一个时间点，她那呼吁预备的信息却指出，在星期日法令之前有一段时期，是以五旬节时期为预表的。星期日法令就是第七日安息日的考验，而从9/11直到星期日法令的这段时期则可以被认定为象征性的“主预备的日子”。预备先于考验。
The “latter rain will fall upon” the one hundred and forty-four thousand just “as the early rain fell upon the disciples on the Day of Pentecost.” The period represented as the Pentecostal season began with a sprinkling when Christ returned from His ascension.
“晚雨将降在”那十四万四千人身上，正“如同早雨在五旬节那天降在门徒身上一样”。被称为五旬节时期的那段时间，是在基督从祂的升天归来之时以一次点洒开始的。
And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost. John 20:22.
说了这话，他向他们吹了一口气，对他们说：你们受圣灵。约翰福音20:22。
His breath conveys the Holy Spirit and breath is what produces the sound of words. Jesus is the Word and His breath conveys the Holy Spirit through the impartation of His word. The breath is what brought the body of Adam to life, and the breath is what brings Ezekiel’s army of resurrected dead dry bones to life.
他的气息传递圣灵，而气息使话语发出声音。耶稣是道，他的气息借着他话语的赐下传递圣灵。正是气息使亚当的身体活了过来，也正是气息使以西结那支由枯干死骨复活而成的军队活了过来。
“The act of Christ in breathing upon his disciples the Holy Ghost, and in imparting his peace to them, was as a few drops before the plentiful shower to be given on the day of Pentecost.” Spirit of Prophecy, volume 3, 243.
“基督向他的门徒吹气赐下圣灵，并将他的平安赐给他们的举动，好比在五旬节那天将要赐下的丰沛甘霖之前的几滴雨。”《预言之灵》第三卷，第243页。
At the beginning of the Pentecostal season Christ’s “breath” imparted the Holy Spirit to the disciples, but some doubted.
在五旬节期之初，基督以“气息”将圣灵赐给门徒，但仍有人疑惑。
But Thomas, one of the twelve, called Didymus, was not with them when Jesus came. The other disciples therefore said unto him, We have seen the Lord. But he said unto them, Except I shall see in his hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into his side, I will not believe. John 2:24, 25.
但那十二个门徒中，称为低土马的多马，耶稣来的时候并没有和他们同在。其他门徒就对他说：我们已经看见主了。他却对他们说：除非我看见他手上的钉痕，把我的指头探入那钉痕，又把我的手探入他的肋旁，我总不信。约翰福音2:24、25。
The Pentecostal period began a period of “testing,” starting with the breath of Christ and Thomas’ controversy of doubt. Thomas’ controversy at the beginning typifies the controversy of the Jews at the ending of the Pentecostal season. Christ imparted His word and the Holy Spirit to the disciples at the beginning, and the disciples imparted the word and the Holy Spirit to the world at the end of the Pentecostal season.
五旬节期开启了一个“考验”的阶段，始于基督的吹气以及多马因怀疑而引发的争议。起初多马的争议，预表了五旬节期末了犹太人的争议。基督在起初将祂的话与圣灵赐给门徒；在五旬节期的末了，门徒又将这话与圣灵传给世界。
The work that Christ accomplished when He breathed upon the disciples was a second witness to the same work He had just accomplished with the disciples on the road to Emmaus.
基督向门徒吹气时所成就的工作，是对他刚刚在往以马忤斯的路上与门徒所成就的同样工作的再次见证。
And it came to pass, that, while they communed together and reasoned, Jesus himself drew near, and went with them. But their eyes were holden that they should not know him. …
正当他们彼此交谈并讨论的时候，耶稣亲自走近，与他们同行。只是他们的眼睛被蒙蔽，以致认不出他。...
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? And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself. And they drew nigh unto the village, whither they went: and he made as though he would have gone further. But they constrained him, saying, Abide with us: for it is toward evening, and the day is far spent. And he went in to tarry with them. And it came to pass, as he sat at meat with them, he took bread, and blessed it, and brake, and gave to them. And their eyes were opened, and they knew him; and he vanished out of their sight. And they said one to another, Did not our heart burn within us, while he talked with us by the way, and while he opened to us the scriptures? Luke 24:15, 16, 25–32.
于是他对他们说：“无知的人哪，先知所说的一切话，你们的心信得太迟钝了！基督这样受害，又进入他的荣耀，岂不是应当的吗？”于是从摩西和众先知起，他把一切经上指着自己的话都向他们讲解明白了。他们将近所要去的村庄，他好像还要往前行；他们却强留他，说：“请同我们住下吧！因为天色已晚，日已偏西了。”他就进去，同他们住下。到了与他们一同坐席的时候，他拿起饼来，祝谢了，擘开，递给他们。他们的眼睛就开了，便认出他来；他却从他们眼前不见了。他们彼此说：“他在路上同我们说话、给我们讲解圣经的时候，我们的心岂不是火热的吗？” 路加福音 24:15、16、25-32。
Just as Jesus “sat with meat” in Emmaus, He thereafter ate with the disciples. In both instances eating is represented. Together they identify that the beginning of the Pentecostal period is marked by the breath of the Holy Spirit and also by eating. The opening events produces a controversy between a class who believes and a class who doubts. The eating, the impartation of the Holy Spirit and the opening of the Scriptures include that Christ began His instruction with “Moses and all the prophets.” Christ’s teaching was conveyed by taking the prophetic line of Moses and aligning it with the lines of all the prophets, here a little and there a little.
正如耶稣在以马忤斯“坐席”一样，随后他又与门徒一同吃饭。这两次情形都体现了吃饭。二者共同表明，五旬节时期的开端既以圣灵的吹气为记号，也以吃饭为记号。开端的事件在信的人与疑的人这两类人之间引发了争议。吃饭、圣灵的赐下以及圣经的开启，都包含着这样一点：基督开始教导是从“摩西和众先知”起头。基督的教导，是通过取摩西的预言脉络，并将之与众先知的诸脉络相对照、予以对齐来传达的，这里一点，那里一点。
On 9/11 the breath of the four winds of Ezekiel blew upon the dead dry bones of chapter thirty-seven. At that time, as typified by the angel who descended on August 11, 1840 and empowered the first angel’s message, the angel of Revelation eighteen descended with a message that must be eaten, as did the disciples eat at the beginning of the Pentecostal period. The unwillingness of Thomas to believe identifies that when the message is introduced a shaking is marked.
在9/11那天，以西结书的四风之气吹在第三十七章中那些枯干的骸骨上。那时，正如1840年8月11日降下并赋予第一位天使信息能力的那位天使所预表的那样，启示录第十八章的天使降下，带着一则必须吃下的信息，正如五旬节时期开始时门徒所吃的一样。多马不肯相信表明，当这信息被引入时，就标志着一次摇动。
Speaking of the fall of the Twin Towers on 9/11 we are told that the Lord arose to “shake terribly the nations.” It is important to remember that a “shaking” among God’s people is accomplished by those who are fighting against a message of truth. There are “shakings” that are external, but internal shakings within the church occur in the environment of a message being presented.
谈到9/11双子塔的倒塌，我们被告知主兴起要“使列国大大震动”。要记住，神子民当中的“震动”是由那些反对真理信息的人所造成的。确实有外在的“震动”，但教会内部的震动则是在信息被传讲的环境中发生的。
“I asked the meaning of the shaking I had seen and was shown that it would be caused by the straight testimony called forth by the counsel of the True Witness to the Laodiceans. This will have its effect upon the heart of the receiver, and will lead him to exalt the standard and pour forth the straight truth. Some will not bear this straight testimony. They will rise up against it, and this is what will cause a shaking among God’s people.
我询问我所见到的摇动的意义，蒙指示说，这将是由那诚信真实的见证者给老底嘉人的劝告所唤起的直截了当的见证所引起的。这将对领受者的心产生作用，并引导他高举标准，发出直截了当的真理。有些人不能忍受这直截了当的见证；他们要起来反对它，这就会在上帝的子民中引起摇动。
“I saw that the testimony of the True Witness has not been half heeded. The solemn testimony upon which the destiny of the church hangs has been lightly esteemed, if not entirely disregarded. This testimony must work deep repentance; all who truly receive it will obey it and be purified.” Early Writings, 271.
我看见那真见证人的证言连一半都没有被听从。那关系教会命运的庄严证言，若非被完全忽视，也被轻看。这证言必须促成深切的悔改；凡真正接受它的人都必顺从它，并得以洁净。《早期著作》，第271页。
The internal “shaking” is caused by those who resist the presentation of the Laodicean message. Sister White identifies Jones and Waggoner’s message of 1888 as the Laodicean message.
内部的“震动”是由那些抵制老底嘉信息宣讲的人造成的。怀爱伦姐妹认定琼斯和瓦格纳在1888年的信息为老底嘉的信息。
“The message given us by A. T. Jones, and E. J. Waggoner is the message of God to the Laodicean church, and woe be unto anyone who professes to believe the truth and yet does not reflect to others the God-given rays.” The 1888 Materials, 1053.
A. T. Jones 和 E. J. Waggoner 向我们所传的信息，乃是上帝给老底嘉教会的信息；凡自称相信真理却不把上帝所赐的光辉反照给他人的，都有祸了。——《1888文稿》，第1053页。
The resistance to the Laodicean message produces a shaking and Sister White aligns the message of 1888 with the descent of the angel of Revelation eighteen.
对老底嘉信息的抵制引发了摇动，怀特姐妹把1888年的信息与《启示录》第十八章天使的降临联系起来。
“An unwillingness to yield up preconceived opinions, and to accept this truth, lay at the foundation of a large share of the opposition manifested at Minneapolis against the Lord’s message through Brethren Waggoner and Jones. By exciting that opposition Satan succeeded in shutting away from our people, in a great measure, the special power of the Holy Spirit that God longed to impart to them. The enemy prevented them from obtaining that efficiency which might have been theirs in carrying the truth to the world, as the apostles proclaimed it after the day of Pentecost. The light that is to lighten the whole earth with its glory was resisted, and by the action of our own brethren has been in a great degree kept away from the world.” Selected Messages, book 1, 235.
在明尼阿波利斯，对主借瓦格纳与琼斯两位弟兄所传信息的许多反对，其很大一部分的根源在于人们不愿放弃先入为主的意见，也不愿接受这真理。撒但通过煽动这种反对，成功地在很大程度上使我们的百姓与上帝渴望赐给他们的圣灵特别的大能隔绝。仇敌阻止他们获得那种原本可以属于他们的功效，使他们无法像五旬节之后的使徒那样把真理传给世界。那本应以其荣耀照亮全地的光遭到了抵制，并且由于我们自己弟兄的作为，在很大程度上被拦阻而未能临到世界。《信息选集》第一册，第235页。
The doubt of Thomas at the beginning of the Pentecostal season, typifying the rebellion against the message that arrived on the day of Pentecost, typified the shaking that occurred when the leadership of Seventh-day Adventism stood up and resisted the message to the Laodicean church as presented by Jones and Waggoner in 1888. In 1888 the mighty angel of Revelation eighteen descended to lighten the earth with His glory, but due in large part to unwillingness of those leaders to set aside preconceived opinions the rebellion of Korah, Dathan and Abiram was repeated. Thomas, the Jews at Pentecost, Korah’s rebellion in the time of Moses, the rebellion of 1888 all typify 9/11 when, according to Joel—a trumpet was to be blown. That trumpet, according to Isaiah was blown to identify the sins of God’s people, thus typifying 1888 and the message to Laodicea. Jeremiah’s watchman, who blows the trumpet to return to the “old paths” aligns with Isaiah lifting up his voice as a trumpet. Jeremiah’s watchmen are Habakkuk’s watchmen who asks the question about what will be his position in the argument or debate of his history?
多马在五旬节期之初的怀疑，预表了对五旬节那天降临的信息的反叛，也预表了当基督复临安息日会的领导层站出来抵制 Jones 和 Waggoner 在1888年所呈给老底嘉教会的信息时所发生的摇动。1888年，启示录十八章那位大能的天使降下，用他的荣耀照亮全地；但很大程度上由于那些领袖不愿放下成见，可拉、大坍和亚比兰的叛逆重演了。多马、五旬节时的犹太人、摩西时代的可拉之叛以及1888年的叛逆，都预表了9/11——照约珥书所说——那时要吹起号角。按以赛亚书，那号角是为指明神的百姓的罪而吹的，因此预表了1888年以及给老底嘉的信息。耶利米的守望者，吹角召人回到“古道”，与以赛亚高声如角相一致。耶利米的守望者就是哈巴谷的守望者，他发问：在他那段历史中的争论或辩论里，他将站在什么立场上？
I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. Habakkuk 2:1.
我要站在守望所，立在城楼上；我要观看，看他要对我说什么，并且我在被责备的时候该怎样回答。哈巴谷书 2:1。
The word “reproved” means “rebuked or argued with” and it infers a question, for the next verse provides an answer.
“reproved”一词的意思是“斥责或与之争论”，这就引出了一个问题，因为下一节给出了答案。
And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. Habakkuk 2:2.
耶和华回答我说：将这异象写下，明明地写在版上，使读的人可以奔跑。哈巴谷书 2:2。
The “debate” or shaking that began in fulfillment of Millerite history was the message of William Miller and his rules of prophetic interpretations versus the theologians of Protestantism. The debate in Millerite history began with the confirmation of the Millerite message on August 11, 1840 when no “less a personage than Jesus Christ” descended with a little book that John was to take and eat. The argument of the watchmen of Habakkuk, the doubts of Thomas, the rebellion of 1888, the rebellion of Korah, the argument of drunkenness at Pentecost all witness to a debate which began at 9/11. The controversy which is debated is over the message of the latter rain, which began to sprinkle on 9/11.
在应验米勒派历史时所开始的“争论”或“震动”，是威廉·米勒的信息及其预言解释的规则，与新教神学家之间的对峙。米勒派历史中的这场辩论始于1840年8月11日对米勒派信息的确认之时，那时“不是别的，正是耶稣基督”带着那本约翰要拿来吃的小书降下。哈巴谷的守望者的争辩、多马的怀疑、1888年的叛逆、可拉的叛变、以及五旬节关于“醉了”的争论，都为一场始于9/11的辩论作证。所争论的焦点是晚雨的信息，而晚雨在9/11开始零星降下。
The answer in Habakkuk that led the Millerites to produce the 1843 chart connects with the development of two classes of worshippers represented Korah and associates versus Moses, by Thomas and the other disciples; the Jews argument of drunkenness at Pentecost, the leadership of Adventism in 1888; the Protestants versus the Millerites in 1844 and the foolish and wise virgins of October 22, 1844.
促使米勒派绘制1843年图表的哈巴谷书中的答案，与两类敬拜者的发展相联系：可拉及其同党与摩西的对立、多马与其他门徒的对照；犹太人在五旬节提出的“醉酒”论点；1888年的复临运动领导层；1844年新教徒与米勒派的对立，以及1844年10月22日的愚拙的童女与聪明的童女。
On 9/11 Christ breathed upon His disciples the Holy Spirit as a few drops before the full outpouring at the Sunday law. He then opened their understanding to the prophetic message beginning, “line upon line” with Moses by leading those disciples back to Jeremiah’s old paths where they were anointed to blow a warning trumpet. Christ breath at 9/11 came from Ezekiel’s and John’s four winds and it was the Laodicean message, which is the “straight testimony” which causes a shaking as it is resisted. 1888 typifies the rebellion of Korah, Dathan and Abiram, for it was not only the message which was being rejected, but also the chosen watchmen that were giving the trumpet a certain sound.
在9/11，基督向祂的门徒吹气，使他们受圣灵，这只是在“星期日法令”之时全面浇灌之前的几滴。随后，祂开启他们对预言信息的理解，从摩西开始，“一行接一行”地带领那些门徒回到耶利米的古道，在那里他们受膏去吹响警戒的号角。基督在9/11的吹气来自以西结与约翰所说的四风，这就是老底嘉的信息，也就是那“直言的见证”；当它受到抵挡时，便引起震动。1888年预表可拉、大坍和亚比兰的叛逆，因为被拒的不仅是信息，还有那些蒙拣选、使号角发出明确声音的守望者。
Sister White penned that the, “shaking I had seen” “would be caused by the straight testimony called forth by the counsel of the True Witness to the Laodiceans.” The 1888 message was that straight testimony, and both 1888 and 9/11 mark the descent of the angel of Revelation eighteen.
怀爱伦姊妹写道，她所“看见的摇动”“将是由真见证者给老底嘉人的劝勉所唤起的直言见证”造成的。1888年的信息就是那直言见证，而1888年和9/11都标志着启示录第十八章那位天使的降临。
“A straight testimony must be borne to our churches and institutions, to arouse the sleeping ones.’
必须向我们的教会和机构作出直言不讳的见证，以唤醒那些沉睡的人。
“When the word of the Lord is believed and obeyed, steady advancement will be made. Let us now see our great need. The Lord cannot use us until he breathes life into the dry bones. I heard the words spoken: ‘Without the deep moving of the Spirit of God upon the heart, without its life-giving influence, truth becomes a dead letter.’” Review and Herald, November 18, 1902.
当人相信并顺从主的话语时，就会有稳步的进展。现在让我们看见我们极大的需要。在他向枯骨吹入生命的气息之前，主不能使用我们。我听见这样的话：“若没有神的灵在心中深切的感动，没有它赐生命的影响，真理就成了死的字句。”《Review and Herald》，1902年11月18日。
At 9/11 the Laodicean message reached its perfect fulfillment as the last call to God’s former covenant people began to be sounded. It is then that Sister White notes, “A straight testimony must be borne to our churches and institutions, to arouse the sleeping ones.” The Laodicean message began when the angel of Revelation eighteen descended at 9/11, which means that at 9/11 the message to Laodicean Seventh-day Adventists was and is to “awake.” Joel commanded the drunkards to awake in verse five of chapter one. 9/11 marks the arrival of the final testing period for Adventism and it represents Joel’s command to awake. The beginning of the Pentecostal season starts with an awakening of God’s people at 9/11 and ends with the fulfillment of the parable of the ten virgins just before the Sunday law.
在9·11之时，当向上帝昔日立约子民的最后呼召开始被吹响之际，老底嘉信息达到了其完全的应验。就在那时，怀爱伦姐妹指出：“必须向我们的教会和机构作出直言不讳的见证，以唤醒沉睡的人。”老底嘉信息始于9/11时启示录第十八章的天使降临之刻，这意味着在9/11之时，给老底嘉的基督复临安息日会信徒的信息就是——并且仍然是——“醒来”。约珥在第一章第五节吩咐醉汉要醒来。9/11标志着复临信徒最终考验时期的到来，并代表了约珥那“醒来”的命令。五旬节时期的开始，是9/11时上帝子民的觉醒；它的结束，则是在星期日法令之前不久十童女比喻的应验。
The awakening at 9/11 is a call to the final generation of a covenant people who are in apostasy. The awakening just before the Sunday law closes the door on the former covenant people. The beginning and the ending are the same and in July of 2023 the two witnesses of Revelation eleven were awakened to the rebellion of the prediction of July 18, 2020. The middle awakening is represented by rebellion, which identifies 9/11 as the first letter of the Hebrew alphabet, July 18, 2020 as the thirteenth letter and the Sunday law as the twenty-second and last letter of the Hebrew alphabet. The twenty-second letter represents the combination of divinity with humanity that is finalized in the last of those three awakenings.
9/11的觉醒是向已经背道的约民的最后一代发出的呼召。周日法令之前的那次觉醒为先前的约民关上了门。起初与结尾是一样的，并且在2023年7月，启示录十一章的两位见证人被唤醒，认识到关于2020年7月18日那则预言的悖逆。中间的觉醒以悖逆为标志，这就把9/11认定为希伯来字母表的第一个字母，把2020年7月18日认定为第十三个字母，把周日法令认定为希伯来字母表中第二十二个、也是最后一个字母。第二十二个字母代表神性与人性的结合，这一结合在那三次觉醒中的最后一次最终得以成全。
The Lord “breathes life into the dry bones” at 9/11, just as He breathed the Holy Spirit on the disciples at the beginning of the Pentecostal period. The disciples after His ascension represent those who received the Holy Spirit, and who thereafter had their understanding of the prophetic Word opened up through the methodology of “line upon line.” The reception of the Holy Spirit occurred while eating a meal, for to spiritually eat requires that you eat the flesh and drink the blood of Jesus, who is the Word.
主在“9·11”时“向枯骨吹入生命之气”，正如在五旬节时期之初，他向门徒吹气，使他们受圣灵。他升天之后的门徒，代表那些领受了圣灵的人；此后他们藉着“律上加律”的方法论，对预言之道的理解被开启。领受圣灵是在用餐时发生的，因为属灵的吃，乃是要吃耶稣的肉、喝耶稣的血；他就是道。
The rebels who joined with Korah, Dathan and Abiram represent (as do the leadership of Adventism in 1888) the class who cause the shaking by opposing the trumpet message identifying the sins of God’s people, and while also calling for a return to the old paths, the foundational truths represented by the “seven times” of Leviticus twenty-six. The trumpet is calling for both revival and reformation. The first of Miller’s prophetic jewels, and also the first to be rejected by Adventism represents the beginning and ending of the Millerite movement. The beginning and ending of the message of the first angel as proclaimed by the Millerites is marked by Moses’ “seven times.” In the beginning it was accepted, at the end it was rejected. Due to that rejection Ezekiel presents Adventism as a valley of dead dry bones. The period from 1863 unto the Sunday law in the United States is the valley of vision, according to Isaiah twenty-two, but it is a valley of dead dry bones according to Ezekiel. Both of those prophetic valleys align with Joel’s valley of Jehoshaphat, which Joel also identifies as the valley of decision.
与可拉、大坍和亚比兰一同叛逆的人（正如1888年复临运动的领导层一样），代表那一类人：他们通过反对号角信息而引发摇动；该信息既指出上帝子民的罪，也呼吁回归古道——由利未记二十六章的“七倍”所代表的根基真理。号角呼召复兴与改革。米勒的预言宝石中的第一颗——也是首先被复临运动所拒绝的——代表了米勒派运动的开始与结束。由米勒派所宣讲的第一位天使的信息的起始与终止，都以摩西的“七倍”为标志。起初它被接受，结尾它被拒绝。由于那次拒绝，以西结把复临运动呈现为一座充满枯干骸骨的山谷。按以赛亚书二十二章的说法，从1863年直到美国的星期日法，这一时期是“异象谷”；但按以西结的说法，却是一处枯骨之谷。这两个预言性的山谷都与约珥所说的约沙法谷相一致，约珥也称之为“断定谷”。
With these concepts in place the question may be asked how is it that at 9/11 the book of Joel became the message Peter identified at Pentecost? We’ll try to clarify these concepts in the following articles.
在这些概念确立之后，我们可以提出这样一个问题：为何在9·11事件时，约珥书会成为彼得在五旬节所指出的信息？我们将在后续的文章中尝试澄清这些概念。
“(Written November 5, 1892, from Adelaide, South Australia, to ‘Dear Nephew and Niece, Frank and Hattie [Belden].’)
(1892年11月5日写于南澳大利亚州阿德莱德，致“亲爱的侄子和侄女，弗兰克和哈蒂[贝尔登]。”)
“When you are enlightened by the Holy Spirit, you will see all that wickedness at Minneapolis as it is, as God looks upon it. If I never see you again in this world, be assured that I forgive you the sorrow and distress and burden of soul you have brought upon me without any cause. But for your soul’s sake, for the sake of Him who died for you, I want you to see and confess your errors. You did unite with those who resisted the Spirit of God. You had all the evidence that you needed that the Lord was working through Brethren Jones and Waggoner; but you did not receive the light; and after the feelings indulged, the words spoken against the truth, you did not feel ready to confess that you had done wrong, that these men had a message from God, and you had made light of both message and messengers.
当圣灵光照你时，你就会看见明尼阿波利斯的一切邪恶的本相，正如上帝看待它一样。倘若在今生我再也见不到你，请你确信：对于你无端加给我的忧伤、痛苦和心灵的重担，我已经赦免了你。可是，为了你的灵魂，也为了那位为你而死的主，我愿你看见并承认你的错误。你曾与那些抵挡上帝之灵的人联合。你已经拥有一切足以证明主正借着琼斯弟兄和瓦格纳弟兄作工的证据；但你却没有接纳这光；在任凭情绪、说出反对真理的话之后，你也没有准备好承认自己错了，承认这些人有从上帝来的信息，并承认你轻看了信息和使者。
“Never before have I seen among our people such firm self-complacency and unwillingness to accept and acknowledge light as was manifested at Minneapolis. I have been shown that not one of the company who cherished the spirit manifested at that meeting would again have clear light to discern the preciousness of the truth sent them from heaven until they humbled their pride and confessed that they were not actuated by the Spirit of God, but that their minds and hearts were filled with prejudice. The Lord desired to come near to them, to bless them and heal them of their backslidings, but they would not hearken. They were actuated by the same spirit that inspired Korah, Dathan, and Abiram. Those men of Israel were determined to resist all evidence that would prove them to be wrong, and they went on and on in their course of disaffection until many were drawn away to unite with them.
我从未在我们的人当中见过像在明尼阿波利斯所显明的那样顽固的自满，以及那样不愿接受并承认亮光的态度。我蒙指示：凡在那次聚会上怀抱那种精神的人，除非他们谦卑下来，放下骄傲，并承认他们并非受上帝的圣灵所感动，而是心思意念充满了偏见，否则他们就不会再得着清楚的亮光，去辨明那从天上赐给他们之真理的宝贵。主愿意亲近他们，赐福他们，医治他们的背道，但他们不肯听从。他们所受支配的是与可拉、大坍和亚比兰相同的精神。以色列中那些人决意抵挡一切能够证明他们错误的证据，并在他们悖逆不服的道路上越走越远，直到许多人被他们拉拢，与他们联合。
“Who were these? Not the weak, not the ignorant, not the unenlightened. In that rebellion there were two hundred and fifty princes famous in the congregation, men of renown. What was their testimony? ‘all the congregation are holy, every one of them, and the Lord is among them: wherefore then lift ye up yourselves above the congregation of the Lord?’ [Numbers 16:3]. When Korah and his companions perished under the judgment of God, the people whom they had deceived saw not the hand of the Lord in this miracle. The whole congregation the next morning charged Moses and Aaron, ‘Ye have killed the people of the Lord’ [verse 41], and the plague was upon the congregation, and more than fourteen thousand perished.
这些人是谁呢？不是软弱的人，不是无知的人，也不是未得启迪的人。在那次叛乱中，有二百五十位在会众中有名的首领，都是有名望的人。他们的话是什么呢？“全会众都是圣洁的，各人都是，耶和华也在他们中间；你们为什么自高，超过耶和华的会众呢？”[民数记 16:3] 当可拉和他的同党在神的审判之下灭亡时，被他们所迷惑的百姓并没有在这神迹中看见耶和华的手。次日早晨，全会众都指责摩西和亚伦：“你们杀了耶和华的百姓。”[第41节] 于是瘟疫临到会众，死了超过一万四千人。
“When I purposed to leave Minneapolis, the angel of the Lord stood by me and said: ‘Not so; God has a work for you to do in this place. The people are acting over the rebellion of Korah, Dathan, and Abiram. I have placed you in your proper position, which those who are not in the light will not acknowledge; they will not heed your testimony; but I will be with you; My grace and power shall sustain you. It is not you they are despising, but the messengers and the message I send to My people. They have shown contempt for the word of the Lord. Satan has blinded their eyes and perverted their judgment; and unless every soul shall repent of this their sin, this unsanctified independence that is doing insult to the Spirit of God, they will walk in darkness. I will remove the candlestick out of his place except they repent and be converted, that I should heal them. They have obscured their spiritual eyesight. They would not that God would manifest His Spirit and His power; for they have a spirit of mockery and disgust at My word. Lightness, trifling, jesting, and joking are daily practiced. They have not set their hearts to seek Me. They walk in the sparks of their own kindling, and unless they repent they shall lie down in sorrow. Thus saith the Lord: Stand at your post of duty; for I am with thee, and will not leave thee nor forsake thee.’ These words from God I have not dared to disregard.
当我打算离开明尼阿波利斯的时候，主的使者站在我旁边，对我说：“不可如此；神在这地方有一项工作要你去做。众人正在重演可拉、大坍和亚比兰的叛逆。我已把你安置在合宜的位置上；那些不在光中的人不会承认，他们不会听从你的见证；但我必与你同在；我的恩典和大能要扶持你。他们所藐视的不是你，乃是我差遣给我百姓的使者和信息。他们轻看主的话。撒但弄瞎了他们的眼睛，扭曲了他们的判断；除非人人为这罪悔改——这未经圣化、羞辱神之灵的独立精神——他们必在黑暗中行走。除非他们悔改归正，好叫我医治他们，我就要把灯台从它的位置挪去。他们遮蔽了自己的属灵眼目。他们不愿神显明祂的灵和祂的能力；因为他们对我的话怀着戏弄与厌恶的灵。轻浮、轻慢、戏谑和打趣，天天如此行。他们没有立定心志寻求我。他们行在自己点燃的火光里；若不悔改，必躺卧在忧伤之中。主如此说：‘要站在你的岗位上；因为我与你同在，必不撇下你，也不丢弃你。’”从神而来的这些话，我不敢忽视。
“Light has been shining in Battle Creek in clear, bright rays; but who of those that acted a part in the meeting at Minneapolis have come to the light and received the rich treasures of truth which the Lord sent them from heaven? Who have kept step and step with the Leader, Jesus Christ? Who have made full confession of their mistaken zeal, their blindness, their jealousies and evil surmisings, their defiance of truth? Not one; and because of their long neglect to acknowledge the light, it has left them far behind; they have not been growing in grace and in the knowledge of Christ Jesus our Lord. They have failed to receive the needed grace which they might have had, and which would have made them strong men in religious experience.
光已经以清楚明亮的光线照耀在巴特尔克里克；但是，在明尼阿波利斯的会议上那些参与其事的人中，有谁来到这光中，领受了主从天上赐给他们的真理丰盛的宝藏呢？有谁与领袖耶稣基督步调一致？有谁为他们错误的热心、他们的盲目、他们的嫉妒和恶意的揣测、他们对真理的抗拒，作了彻底的认罪？一个也没有；并且因为他们长久不肯承认这光，这光已经把他们远远抛在后面；他们并没有在恩典上，也没有在对我们主基督耶稣的认识上有所长进。他们没有领受那本可得着、也是他们所需要的恩典，而那恩典本可以使他们在属灵经验上成为刚强的人。
“The position taken at Minneapolis was apparently an insurmountable barrier which in a great degree shut them in with doubters, questioners, with the rejecters of truth and the power of God. When another crisis comes, those who have so long resisted evidence piled upon evidence will again be tested upon the points where they failed so manifestly, and it will be hard for them to receive that which is from God and refuse that which is from the powers of darkness. Therefore their only safe course is to walk in humility, making straight paths for their feet, lest the lame be turned out of the way. It makes every difference whom we company with, whether it is with men who walk with God and who believe and trust Him, or with men who follow their own supposed wisdom, walking in the sparks of their own kindling.
在明尼阿波利斯所持的立场，显然成了一道不可逾越的障碍，在很大程度上把他们困在与怀疑者、质疑者以及拒绝真理和上帝大能的人为伍的处境中。当另一场危机来临时，那些长期抗拒层层叠加的证据的人，将在他们先前显然失败的要点上再次受试验，他们将很难接受出于上帝的，并拒绝出于黑暗权势的。因此，他们唯一安全的途径就是存谦卑的心行走，为自己的脚把道路修直，免得瘸腿的偏离正路。我们与谁为伍至关重要：是与那些与上帝同行并信靠祂的人为伴，还是与那些遵从自己所谓智慧、行在自己点起的火光中的人为伍。
“The time and care and labor required to counteract the influence of those who have worked against the truth has been a terrible loss; for we might have been years ahead in spiritual knowledge; and many, many souls might have been added to the church if those who ought to have walked in the light had followed on to know the Lord, that they might know His going forth is prepared as the morning. But when so much labor has to be expended right in the church to counteract the influence of workers who have stood as a granite wall against the truth God sends to His people, the world is left in comparative darkness.
为抵消那些与真理作对之人的影响所需要投入的时间、心力和劳苦，已经造成了极大的损失；因为在属灵的认识上，我们本可以领先多年；并且，若那些本该在光中行走的人继续追求认识主，好叫他们知道祂的显现早已如清晨一般预备妥当，就会有许许多多的灵魂被加给教会。可是，当教会内部不得不耗费如此多的劳苦，只为抵消那些如花岗岩墙般站立、抵挡神赐给祂子民之真理的工人的影响时，世界便被置于相对的黑暗之中。
“God meant that the watchmen should arise and with united voices send forth a decided message, giving the trumpet a certain sound, that the people might all spring to their post of duty and act their part in the great work. Then the strong, clear light of that other angel who comes down from heaven having great power, would have filled the earth with his glory. We are years behind; and those who stood in blindness and hindered the advancement of the very message that God meant should go forth from the Minneapolis meeting as a lamp that burneth, have need to humble their hearts before God and see and understand how the work has been hindered by their blindness of mind and hardness of heart.
上帝本意是让守望者起来，齐声发出明确而坚定的信息，使号角吹出确切的号声，好叫众人都迅速奔赴各自的职责岗位，在这伟大的工作中尽上自己的本分。这样，那位从天而降、带着大能的另一位天使的强烈而明亮的光，就会使全地充满他的荣耀。我们已经落后多年；那些在盲目中行事，拦阻了那本应从明尼阿波利斯大会发出、如同燃烧着的灯一般的信息之推进的人，需要在神面前谦卑自己的心，并看见、明白这工作如何因他们心思的盲目和心的刚硬而受了拦阻。
“Hours have been spent in quibbling over little things; golden opportunities have been wasted while heavenly messengers have grieved, impatient at the delay. The Holy Spirit—there has been so little appreciation of its value or the necessity for every soul to receive it. Those who do receive the heavenly endowment will go forth clad with the armor of righteousness to do battle for God. They will respect the leadings of the Lord and will be filled with gratitude to Him for His mercy. But in many, many places, and on many, many occasions, it could truthfully be said as in Christ’s day of those who profess to be God’s people, that not many mighty works could be done, because of their unbelief. Many who have been bound in fetters of darkness have been respected because God has used them, and their unbelief has aroused doubt and prejudice against the message of truth which angels of heaven were seeking to communicate through human agencies—justification by faith, the righteousness of Christ.” The 1888 Materials, 1066–1070.
“人们在琐碎小事上争辩不休，耗去了许多时光；在这耽搁期间，天上的使者忧伤而焦急，宝贵的机遇也被白白浪费。圣灵——无论是对祂的价值，还是对每个灵魂都必须领受祂这一必要性，人们几乎都缺乏认识。凡领受天上恩赐的人，必将披戴公义的军装，出去为上帝争战。他们会尊重主的带领，并因祂的怜悯而充满对祂的感恩。然而，在许许多多的地方、许许多多的场合，对于那些自称为上帝子民的人，像基督在世时那样，确实可以这样说：因为他们的不信，不能施行许多大能的作为。许多被黑暗锁链捆绑的人，因上帝曾使用他们而受到尊重；而他们的不信，激起了人们对那真理信息的怀疑与偏见——这真理信息是天上的使者正设法借着人类作为媒介要传达的——因信称义，基督的义。” 《1888资料》，1066-1070。