Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts.
他要将知识教导谁呢？要使谁明白道理呢？就是那些断了奶、不再恋慕母怀的人。
For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear.
因为命令加上命令，命令又加上命令；律例加上律例，律例又加上律例；这里一点，那里一点。因为他要用结巴的嘴唇和另一种语言对这百姓说话。他曾对他们说：这就是你们用以使疲乏的人得安息的安息；这就是使人得清新的清新；然而他们却不肯听。
But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken.
然而耶和华的话临到他们，竟成了：训诫又加训诫，训诫又加训诫；规条又加规条，规条又加规条；这里一点，那里一点，使他们前行时向后跌倒，被打碎，被缠住，又被擒拿。
Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves: Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. Isaiah 28:9–18.
所以，你们这些在耶路撒冷辖管这百姓的亵慢人哪，要听耶和华的话。因为你们说：“我们与死亡立了约，与阴间结了盟；当那泛滥的鞭灾经过的时候，必不临到我们，因为我们以谎言为避难所，在虚假之下藏身。”因此，主耶和华如此说：“看哪，我在锡安安放一块石头作为根基，是经过试验的石头，是宝贵的房角石，稳固的根基；信靠的人必不慌忙。我也要以公平为准绳，以公义为线坠；冰雹必扫除谎言的避难所，众水必漫过藏身之处。你们与死亡所立的约必被废掉，你们与阴间所结的盟必不成立；当那泛滥的鞭灾经过的时候，你们必被它践踏。”以赛亚书 28:9-18。
The scornful men that rule Jerusalem are the leaders of the Laodicean Seventh-day Adventist church, who a few verses before, Isaiah identified as the “drunkards of Ephraim” and “the crown of pride.” At Pentecost Peter responded to those who were claiming the message was being proclaimed by drunken men. The time period of the latter rain is about a true and false latter rain message. A message from the Lord always produces two classes of worshippers, and the two classes both drink wine. The sanctified message, or sanctified wine is what is cut off from the mouth of the unfaithful in Joel.
辖管耶路撒冷的亵慢人，就是老底嘉的基督复临安息日会教会的领袖；在前几节经文中，以赛亚称他们为“以法莲的醉汉”和“骄傲的冠冕”。在五旬节，彼得回应了那些声称这信息是由醉汉宣讲的人。晚雨时期关乎一条真与一条假的晚雨信息。从主而来的信息总会产生两类敬拜者，而且这两类人都喝酒。在约珥书中，从不忠之人口中被断绝的，正是成圣的信息，或者说成圣的酒。
Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine; for it is cut off from your mouth. Joel 1:5.
醉酒的人哪，醒来哭泣；所有饮酒的人哪，都要为新酒哀号，因为新酒已从你们口中断绝了。约珥书1:5
In Joel chapter one the wicked husbandmen of the vineyard, representing the Laodicean Seventh-day Adventist church are condemned and judged in connection with the “new wine” being “cut off” from their mouths. God has cut off or withheld the outpouring of God’s Spirit in the latter rain as represented by the “meat and drink offerings” from the wicked drunken husbandmen.
在《约珥书》第一章中，葡萄园里邪恶的园户——象征老底嘉的基督复临安息日会教会——因“新酒”从他们口中被“断绝”而被定罪并受审判。神已经把由“素祭和奠祭”所象征的晚雨中圣灵的浇灌，从那些邪恶醉酒的园户那里断绝或扣留。
The meat offering and the drink offering is cut off from the house of the Lord; the priests, the Lord’s ministers, mourn. The field is wasted, the land mourneth; for the corn is wasted: the new wine is dried up, the oil languisheth. Be ye ashamed, O ye husbandmen; howl, O ye vinedressers, for the wheat and for the barley; because the harvest of the field is perished. The vine is dried up, and the fig tree languisheth; the pomegranate tree, the palm tree also, and the apple tree, even all the trees of the field, are withered: because joy is withered away from the sons of men. Gird yourselves, and lament, ye priests: howl, ye ministers of the altar: come, lie all night in sackcloth, ye ministers of my God: for the meat offering and the drink offering is withholden from the house of your God. Sanctify ye a fast, call a solemn assembly, gather the elders and all the inhabitants of the land into the house of the Lord your God, and cry unto the Lord, Alas for the day! for the day of the Lord is at hand, and as a destruction from the Almighty shall it come. Is not the meat cut off before our eyes, yea, joy and gladness from the house of our God? Joel 1:9–16.
素祭和奠祭从耶和华的殿中断绝；事奉耶和华的祭司都悲哀。田地荒废，地土悲哀，因为五谷毁坏；新酒干了，油也缺乏。农夫啊，你们要羞愧；修理葡萄园的啊，你们要哀号；为小麦和大麦哀号，因为田间的收成都灭绝了。葡萄树枯干，无花果树衰残；石榴树、棕树和苹果树，连一切田野的树木也都枯干，因为人的喜乐尽都消灭。 祭司啊，你们要束腰悲哀；事奉祭坛的啊，你们要哀号；侍奉我神的啊，你们要来，披麻过夜，因为素祭和奠祭从你们神的殿中断绝了。你们要分定禁食的日子，宣告严肃会；招聚长老和境内一切居民，进入耶和华你们神的殿，向耶和华哀求。哀哉，这日子！因为耶和华的日子临近了；这日来到，好像从全能者那里来的毁灭。我们眼前的粮食不是断绝了吗？在我们神的殿中欢喜快乐不是止息了吗？ 约珥书 1:9-16
When Isaiah’s “drunkards of Ephraim” “awake” in Joel, the circumstances they awaken to is the latter rain message—represented as “new wine.” It has been withheld from God’s chosen covenant people. “Corn” in the passage is a general word for grain, and the Word of God is the Bread of Heaven and in the passage, it has been “wasted.”
当以赛亚所说的“以法莲的醉酒之人”在约珥书中“醒来”时，他们醒来所面对的景况就是“晚雨”的信息——以“新酒”为象征。它一直被扣留，不赐给神所拣选的立约子民。经文中的“corn”是对谷物的泛称；神的道是天上的粮，而经文说它已被“糟蹋”了。
The “new wine” is the present truth message that arrived at 9/11. The “new wine is dried up” and “cut off” for the “new wine” is only recognized by those returning to Jeremiah’s “old” paths, for a “new” message is always in agreement with the “old” message. The word translated as “dried up” means “to be ashamed” in the Hebrew.
“新酒”是9/11到来的现今真理信息。关于“新酒已经枯干”和“被断绝”的说法，只有那些回到耶利米所说“古道”的人才能识别，因为“新的”信息总是与“旧的”信息相一致。被译为“枯干”的那个词在希伯来语中意为“羞愧”。
Those who are “ashamed” are a primary subject of Joel and the prophets. The drunkards of Ephraim are ashamed of their counterfeit latter rain message, which is often called a ‘peace and safety’ message. The three symbols of corn, new wine and oil represent the message of the latter rain. The latter rain is also represented as the outpouring of the Holy Spirit.
“羞愧”的人是约珥和诸先知的一个主要主题。以法莲的酒徒因他们那虚假的“晚雨”信息而蒙羞，这信息常被称为“平安稳妥”的信息。五谷、新酒与油这三个象征代表着晚雨的信息。晚雨也被描述为圣灵的浇灌。
The work of the Holy Spirit is to convict of sin, righteousness and judgment, and in that very order. The Word of God convicts of sin, and is represented by “corn.” Possessing the “new wine’ identifies those who are in possession of the Holy Spirit, who is represented by “rain” and also by “wine,” for both “rain” and “wine” are easily demonstrated as a message or doctrine.
圣灵的工作是责备人，使其知罪、明白义并知审判，而且正是按这个次序。神的话语使人知罪，并被“谷物”所代表。拥有“新酒”表明一个人拥有圣灵；圣灵也被“雨”和“酒”所代表，因为“雨”和“酒”都很容易被证明是指向信息或教义的象征。
Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: Of sin, because they believe not on me; Of righteousness, because I go to my Father, and ye see me no more; Of judgment, because the prince of this world is judged. I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shew you things to come. John 16:7–13.
然而我把实情告诉你们：我离去对你们是有益的；因为我若不去，那安慰者就不会到你们这里来；但我若去，就要差遣他到你们这里来。他来了，就要使世人为罪、为义、为审判，自己受责备：为罪，因为他们不信我；为义，因为我到我父那里去，你们就不再见我；为审判，因为这世界的王已经受了审判。我还有许多事要告诉你们，但你们现在还担当不了。然而，当他——真理的灵——来了，他要引导你们进入一切真理；因为他不凭自己说话，只把他所听见的说出来，并且要把将来的事指示你们。约翰福音 16:7-13。
Joel’s “corn” is the Word of God, which convicts of “sin.” “Righteousness” is manifested by those who have connected their humanity with divinity through the present truth message represented as “new” (present-truth) “wine” (message). The “oil” is the symbol of “judgment,” for “judgment” is based upon whether those being judged have “oil.” Joel’s corn, new wine and oil is the conviction of sin, righteousness and judgment. All the elements of the work of the Holy Spirit in connection with the outpouring of the latter rain make up the truths that are to test Laodicean Adventism beginning at 9/11 when Joel commands them to “Awake!”
约珥的“谷物”是神的话语，它使人知“罪”。“义”借着那些通过以“新”（现今真理）“酒”（信息）所代表的现今真理信息，将自己的人性与神性联结起来的人而得以显明。“油”是“审判”的象征，因为“审判”是根据受审之人是否有“油”来进行的。约珥的谷物、新酒与油，就是对罪、义与审判的责备。与晚雨浇灌相关的圣灵工作的一切要素，构成了要试验老底嘉式复临主义的真理；这考验自9/11起，当约珥吩咐他们“醒来！”之时开始。
The three symbols of the latter rain message parallel the three angels’ messages of Revelation fourteen, and the “husbandmen” are to be “ashamed” and the “vinedressers” are to “howl.” In Joel God’s people are never to be ashamed.
晚雨信息的三个象征与启示录十四章的三天使信息相对应，而“耕种的人”要“惭愧”，“修理葡萄园的”要“哀号”。在《约珥书》中，神的子民永不至羞愧。
And ye shall know that I am in the midst of Israel, and that I am the Lord your God, and none else: and my people shall never be ashamed. Joel 2:27.
你们必知道我在以色列中间，也必知道我是耶和华你们的神，除我以外并无他神；我的百姓必永不蒙羞。约珥书 2:27。
The husbandmen and vinedressers are ashamed and howl because the counterfeit latter rain message they present is powerless to produce life in the vineyard they were given to tend. Adventism knows from their prophetess that they were called to fulfill the latter rain experience, but the fruit of the fields are withered. They are ashamed and weep especially “for the wheat and for the barley.” The “barley” first fruit offering on the day of Christ’s resurrection began the Pentecostal season that ended at Pentecost with the “wheat” first fruit offering of Pentecost. The drunkards of Ephraim are ashamed because they are on the wrong side of the Pentecostal season, which is repeated from 9/11 unto the Sunday law, when the latter rain is falling.
农夫和栽培葡萄的人因他们所传的假冒晚雨信息无法在交给他们看守的葡萄园里产生生命而羞愧哀号。复临派从他们的女先知那里知道，他们蒙召去应验晚雨的经历，但田间的果实都枯萎了。他们蒙羞而哭泣，尤其是“为麦子、为大麦”。基督复活之日的“大麦”初熟祭开启了五旬节的时期，并在五旬节以“麦子”的初熟祭结束。以法莲的醉汉蒙羞，因为他们站在五旬节时期的错误一边；这个时期自9/11起一直被重演，直到星期日法令，那时晚雨正在降下。
“Many have in a great measure failed to receive the former rain. They have not obtained all the benefits that God has thus provided for them. They expect that the lack will be supplied by the latter rain. When the richest abundance of grace shall be bestowed, they intend to open their hearts to receive it. They are making a terrible mistake. The work that God has begun in the human heart in giving His light and knowledge must be continually going forward. Every individual must realize his own necessity. The heart must be emptied of every defilement and cleansed for the indwelling of the Spirit. It was by the confession and forsaking of sin, by earnest prayer and consecration of themselves to God, that the early disciples prepared for the outpouring of the Holy Spirit on the Day of Pentecost. The same work, only in greater degree, must be done now. Then the human agent had only to ask for the blessing, and wait for the Lord to perfect the work concerning him. It is God who began the work, and He will finish His work, making man complete in Jesus Christ. But there must be no neglect of the grace represented by the former rain. Only those who are living up to the light they have will receive greater light. Unless we are daily advancing in the exemplification of the active Christian virtues, we shall not recognize the manifestations of the Holy Spirit in the latter rain. It may be falling on hearts all around us, but we shall not discern or receive it.” Testimonies to Ministers, 506, 507.
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。
In the context of the line which Sister White calls the “Pentecostal season,” the “former rain” was Christ breathing on the disciples after He descended from His heavenly meeting after He was resurrected. The “latter rain” in this context was Pentecost. At the alpha of the Pentecostal season a few drops were breathed upon the disciples and at the omega the disciples who had been breathed upon were speaking with tongues of fire to the entire world. A manifestation of the Holy Spirit at the beginning and the ending. Divinity conveying the Holy Spirit to humanity through a message at the beginning and divinity and humanity combined as represented by tongues (humanity) and fire (Divinity) and conveying the Holy Spirit to humanity through a message at the ending. The barley first fruit offering at the beginning aligns with Christ’s resurrection and the two loaves of wheat at the Pentecostal first fruit offering aligns with Pentecost.
在怀特姐妹称为“五旬节时期”的那条线的语境中，“前雨”是指基督在他复活后，从天上的会面降下之后向门徒吹气。“后雨”在这一语境中则是五旬节。在五旬节时期的起点（阿尔法），只有几滴临到门徒；到了终点（欧米伽），那些曾被吹气的门徒则以火舌向全世界说话。起始与结尾都有圣灵的彰显。起初，神性通过信息把圣灵传达给人类；结尾，神性与人性结合（以舌头代表人性、火代表神性），同样通过信息把圣灵传达给人类。起初的大麦初熟祭与基督的复活相对应，五旬节初熟祭中的两个麦饼与五旬节相对应。
Those two loaves are the only offering which included leaven, a symbol of sin. The loaves were baked, thus representing the removal of sin, but upholding the truth that the two wave loaves representing the one hundred and forty-four thousand were men and woman who were sinners that had been purged from those sins by the Messenger of the Covenant in Malachi chapter three. Thus, the alpha of the Pentecostal season represented the Bread of Heaven teaching His disciples and the omega of that season had those same disciples symbolized as two loaves of bread that were lifted up to heaven. Thus, the symbol of divinity and humanity of the tongues of fire and the lifting up of the wave offering which typified the disciples taking the message to the world combine to identify that the one hundred and forty-four thousand are to be lifted up as an offering which perfectly represents Jesus Christ, and Jesus Christ represents that Divinity combined with humanity does not sin.
那两块饼是献祭中唯一含有酵的祭物，酵象征罪。这些饼被烤熟，因此象征罪被除去，但同时也维护了这样一个真理：那两块摇祭饼所代表的十四万四千人，是曾是罪人的男女，他们已被玛拉基书第三章中的约的使者从那些罪中洁净。因此，五旬节时期的阿尔法代表天上之粮教导祂的门徒，而该时期的欧米伽则使同样的门徒被象征为两块被举到天上的饼。因此，火舌所象征的神性与人性，以及象征门徒把信息带到世界各地的摇祭之举起，两者结合，表明那十四万四千人要被举起，作为完全代表耶稣基督的祭物；而耶稣基督表明，神性与人性结合并不犯罪。
Failing to “receive the former rain” while expecting “that the lack” of “all the benefits that God” “provided” with the “former rain” “will be supplied by the latter rain” is “a terrible mistake.” The former rain is Jeremiah’s “old paths,” that were identified as the path to walk in at 9/11. It is a “terrible mistake” and also a strong delusion that leads people to think they have a latter rain message that is built upon a rock, only to find that their message was built upon sand.
未能“领受前雨”，却指望“上帝借着‘前雨’所赐的一切益处的缺乏”“会由‘后雨’来补足”，这是“一个可怕的错误”。“前雨”就是耶利米的“古道”，在9/11时被认定为当行的道路。这既是一个“可怕的错误”，也是一种“大迷惑”，使人以为自己有一个建立在磐石上的“后雨”信息，结果却发现他们的信息是建在沙土上。
Peter was not ashamed to directly explain who was and was not drunk in his representation of the one hundred and forty-four thousand during the latter rain time period. All the prophets speak of the last days and Joel is identifying the “drunkards of Ephraim” awakening and being confronted with clear evidence that the privilege of being the people who would proclaim the loud cry of the third angel under latter rain power has been forever removed. The one hundred and forty-four thousand are developed and sealed during the latter rain time period from 9/11 unto the Sunday law. They are those who follow the Lamb whithersoever He goeth.
彼得在他对晚雨时期十四万四千人的预表中，毫不避讳地直言谁是醉了、谁不是。所有先知都论到末后的日子，而约珥指出，“以法莲的醉汉”正在醒来，并被清楚的证据所面对：他们作为在晚雨能力之下宣告第三位天使大呼喊之子民的特权已经被永远撤销。十四万四千人是在从9/11直到星期日法令的晚雨时期被成形并受印的。他们就是无论羔羊往哪里去都跟随祂的人。
Peter at Pentecost represents those people proclaiming the latter rain message, which he bases upon the book of Joel. The Jews, who had been given the responsibility to observe Pentecost throughout their entire history were being informed by Peter that the Pentecost that all the prior Pentecost’s pointed forward to was now being fulfilled. The Jews, as the drunkards of Ephraim were so drunk on the wine of Babylon that they accused Peter and the eleven of being drunk as they presented the latter rain message in the context of the book of Joel. When the drunkards of Ephraim “awake” in verse five of Joel’s first chapter, they are confronted with the testing process of the latter rain where two classes are developed. In the testing process one class recognizes the latter rain message and the other class does not.
五旬节时的彼得，代表那些宣讲晚雨信息的人，他以《约珥书》为依据。那些在整个历史中被赋予守五旬节职责的犹太人，正被彼得告知：先前所有的五旬节所指向的那一次，如今已经应验了。这些犹太人，正如以法莲的醉汉一样，因喝了巴比伦的酒而酩酊大醉，以致当彼得和那十一位在《约珥书》的语境中宣讲晚雨信息时，他们反而指控这几人是醉了。当以法莲的醉汉在《约珥书》第一章第5节中“醒来”时，他们就面临晚雨的考验过程，在这个过程中形成了两类人。在这考验过程中，一类人认出晚雨的信息，另一类人则没有。
“We must not wait for the latter rain. It is coming upon all who will recognize and appropriate the dew and showers of grace that fall upon us. When we gather up the fragments of light, when we appreciate the sure mercies of God, who loves to have us trust Him, then every promise will be fulfilled. ‘For as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord God will cause righteousness and praise to spring forth before all the nations.’ Isaiah 61:11. The whole earth is to be filled with the glory of God.” The Seventh-day Adventist Bible Commentary, volume 7, 984.
我们不可等候晚雨。凡愿意认识并领受临到我们身上的恩典甘露与恩雨的人，晚雨就要临到他们身上。当我们把零散的亮光都收集起来，当我们珍视那位喜悦我们信靠祂的上帝所赐确实的慈爱时，那么每一条应许都必得以成就。“因为地怎样使嫩芽生发，园子怎样使其中所播种的发生；照样，主耶和华必在万民面前使公义和赞美生发。”以赛亚书61:11。全地都要充满上帝的荣耀。 《基督复临安息日会圣经注释》，第七卷，第984页。
To “recognize” means “to recollect or recover knowledge” for the message of the latter rain is recognized by past sacred histories which illustrate the latter rain history. The history of Peter at Pentecost was set within the historical structure set forth by Joel. Joel’s setting with Peter’s fulfillment provides two witnesses to the history of the Midnight Cry of 1844. Those three witnesses (and others) are to be “recognized” as illustrations of the history, setting and message of the latter rain.
“认识”意味着“回忆或复得知识”，因为人们是借着那些阐明晚雨历史的以往神圣历史，来“认识”晚雨的信息的。彼得在五旬节的经历，被置于约珥所提出的历史架构之中。约珥的设定与彼得的应验，共同为1844年午夜呼声的历史提供了两个见证。这三位见证（以及其他的），都应当被“认识”为晚雨的历史、背景与信息的例证。
When Christ breathed upon the disciples after He ascended and then returned, it was as “a few drops” before the great outpouring at Pentecost. At the beginning and ending there was a manifestation of the Holy Spirit being poured out. The few drops from Christ to His disciples are the alpha of the Pentecostal season that ends with the omega and the pouring out of the message from the disciples to the world. The alpha is marked by the first fruit offering of barley and ends with the first fruit offering of wheat. The beginning of the latter rain was marked by the bringing down of the great buildings of New York City on 9/11. It marks the beginning of the history that leads to the Sunday law. 9/11 is represented by the barley first fruit offering and the Sunday law is the wheat first fruit offering.
当基督升天后又返回来向门徒吹气时，这不过像五旬节大浇灌之前的“几滴”。在开端与结尾都有圣灵浇灌的显现。从基督赐给门徒的这几滴，是五旬节时期的阿尔法；其欧米伽则以门徒把信息倾注给世界而告终。这个阿尔法以大麦初熟祭为标志，并以小麦初熟祭结束。晚雨的开始以9/11纽约市摩天大楼的倒塌为标志。这标志着导致周日法令的那段历史的开端。9/11由大麦初熟祭所代表，而周日法令则是小麦初熟祭。
The drunkards of Ephraim are awakened to the reality that their kingdom would be taken from them and given to a people who would bear the appropriate fruits. Joel sets forth the disobedience of the drunkards by identifying that the “meat” and “drink” offerings have been cut off from the house of the Lord and that the “new wine” has been cut off from their mouths. The “new wine” is freshly squeezed juice in the Hebrew, but the “wine” which the drunkards drink in verse five is fermented juice. Two types of wine, which represents doctrine and in the context of Joel the doctrine is the latter rain message. The drunkards of Ephraim have been drinking fermented juice, and they are “cut off” from the “new” freshly squeezed juice. Two types of wine represent two latter rain messages, and the drunkards are “cut” off from the pure message. The Hebrew word translated as “cut off” is based upon the ancient covenant practice of cutting animals and walking in between the parts. To be “cut off” is to be rejected as God’s covenant people.
以法莲的醉汉被唤醒，认识到一个现实：他们的国度将从他们手中被夺去，赐给能结出合宜果子的百姓。约珥通过指出“meat”和“drink”的供物已从耶和华的殿中断绝，以及“新酒”已从他们的口中断绝，来陈明这些醉汉的悖逆。“新酒”在希伯来语中指新鲜压榨的汁液，而第五节里醉汉所喝的“酒”则是发酵的汁液。两种酒象征教义；在约珥书的语境中，这教义就是“晚雨”的信息。以法莲的醉汉一直在喝发酵的汁液，他们与那“新的”鲜榨汁液“断绝”。两种酒代表两种晚雨信息，而这些醉汉与纯正的信息“断绝”。译作“断绝”的希伯来词源自古代立约的做法：把牲畜切开，从两段之间走过。被“断绝”就是被拒绝为神的约民。
The book of Joel is identifying God’s people in the last days beginning with the Millerites who were brought about in consequence to the unsealing of the book of Daniel in 1798, and ending with the one hundred and forty-four thousand who are brought about in consequence to the unsealing of the book of Daniel in 1989. In the beginning the outpouring of the Holy Spirit was represented by the period of time from the Exeter camp meeting to the disappointment of October 22, 1844. That history fulfilled the parable of the ten virgins of Matthew twenty-five which is repeated to the very letter in the history of the one hundred and forty-four thousand.
约珥书是在末后的日子指明神的子民：始于1798年因但以理书的封印开启而兴起的米勒派，终于1989年因但以理书的封印开启而兴起的十四万四千人。起初，圣灵的浇灌是以从埃克塞特帐篷大会到1844年10月22日大失望的那段时期为代表。那段历史应验了马太福音二十五章十童女的比喻，而这比喻将在十四万四千人的历史中丝毫不差地重演。
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
“《马太福音》第25章十个童女的比喻，也说明了复临信徒的经验。”《善恶之争》，393页。
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“人们常常向我提到十个童女的比喻，其中五个是聪明的，五个是愚拙的。这个比喻已经并且将要丝毫不爽地应验，因为它特别适用于现今这个时期，并且如同第三位天使的信息一样，已经应验了，并且将继续作为现代真理，直到时期的终结。”《Review and Herald》，1890年8月19日。
“There is a world lying in wickedness, in deception, and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind is carried to the future when the signal will be given, ‘Behold the Bridegroom cometh; go ye out to meet Him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable. That oil is the righteousness of Christ. It represents character, and character is not transferable. No man can secure it for another. Each must obtain for himself a character purified from every stain of sin.” Bible Echo, May 4, 1896.
这个世界正沉沦在邪恶、欺骗和迷惑之中，置身死亡的阴影之下——沉睡，沉睡。谁在为唤醒他们而心灵痛苦？什么声音能传到他们那里？我的心被带到将来，那时将发出号令：“看哪，新郎来了；你们出来迎接他。”然而，有些人却迟延，没有预备好添在他们灯里的油；等到为时已晚，他们才会发现，油所代表的品格是无法转让的。那油就是基督的义。它所代表的是品格，而品格是不能转让的。没有人能替别人取得它。各人必须为自己获得一种从一切罪污中洁净了的品格。圣经回声，1896年5月4日。
Who “are feeling travail of soul to awaken” “a world lying in wickedness?” Joel answers the question:
谁“正在感受心灵的劳苦，为要唤醒”“一个卧在邪恶中的世界”？乔尔回答了这个问题：
And it shall come to pass, that whosoever shall call on the name of the Lord shall be delivered: for in mount Zion and in Jerusalem shall be deliverance, as the Lord hath said, and in the remnant whom the Lord shall call. Joel 2:32.
到那时，凡呼求耶和华之名的都必得拯救；因为照耶和华所说的，在锡安山和耶路撒冷，以及在耶和华所召的余民中，必有拯救。约珥书 2:32。
We will continue these things in the following article.
我们将在下一篇文章中继续这些内容。
“Late in the afternoon of the day of the resurrection, two of the disciples were on their way to Emmaus, a little town eight miles from Jerusalem. These disciples had had no prominent place in Christ’s work, but they were earnest believers in Him. They had come to the city to keep the Passover, and were greatly perplexed by the events that had recently taken place. They had heard the news of the morning in regard to the removal of Christ’s body from the tomb, and also the report of the women who had seen the angels and had met Jesus. They were now returning to their homes to meditate and pray. Sadly they pursued their evening walk, talking over the scenes of the trial and the crucifixion. Never before had they been so utterly disheartened. Hopeless and faithless, they were walking in the shadow of the cross.
复活那天的傍晚，两位门徒正往以马忤斯去，那是距耶路撒冷约八英里的一个小城。这两位门徒在基督的事工中并无显著的地位，但他们是诚心信祂的人。他们来到城里守逾越节，对最近发生的事深感困惑。他们听到了清晨有关基督身体从坟墓被移走的消息，也听见那些妇女的报告，说她们看见了天使，并且遇见了耶稣。此时他们正返回家中，要默想并祷告。他们忧伤地走着傍晚的路，一路谈论受审和被钉十字架的情景。他们从未如此彻底地灰心过。毫无盼望、信心尽失，他们行走在十字架的阴影之中。
“They had not advanced far on their journey when they were joined by a stranger, but they were so absorbed in their gloom and disappointment that they did not observe him closely. They continued their conversation, expressing the thoughts of their hearts. They were reasoning in regard to the lessons that Christ had given, which they seemed unable to comprehend. As they talked of the events that had taken place, Jesus longed to comfort them. He had seen their grief; He understood the conflicting, perplexing ideas that brought to their minds the thought, Can this Man, who suffered Himself to be so humiliated, be the Christ? Their grief could not be restrained, and they wept. Jesus knew that their hearts were bound up with Him in love, and He longed to wipe away their tears, and fill them with joy and gladness. But He must first give them lessons they would never forget.
他们在路上走了不远，就有一个陌生人赶上来与他们同行；但他们沉浸在忧伤和失望之中，并未细细注意他。他们继续交谈，倾诉心中的思想。他们在揣摩基督所赐的教训，却似乎怎么也无法明白。正当他们谈论那些已经发生的事时，耶稣渴望安慰他们。他看见了他们的忧伤；他明白那些彼此冲突、令人困惑的念头，使他们心中生出这样的想法：这位甘愿让自己受如此羞辱的人，会是基督吗？他们的悲痛难以自抑，便哭了起来。耶稣知道他们的心因爱与他相连，他渴望拭去他们的眼泪，使他们充满喜乐与欢欣。但他必须先给他们一些永志不忘的功课。
“‘He said unto them, What manner of communications are these that ye have one to another, as ye walk, and are sad? And the one of them, whose name was Cleopas, answering said unto Him, Art Thou only a stranger in Jerusalem, and hast not known the things which are come to pass there in these days?’ They told Him of their disappointment in regard to their Master, ‘which was a prophet mighty in deed and word before God and all the people;’ but ‘the chief priests and our rulers,’ they said, ‘delivered Him to be condemned to death, and have crucified Him.’ With hearts sore with disappointment, and with quivering lips, they added, ‘We trusted that it had been He which should have redeemed Israel: and beside all this, today is the third day since these things were done.’
“他对他们说：‘你们在路上彼此谈论的是什么事，使你们忧伤呢？’ 其中一个名叫革流巴的回答他说：‘你在耶路撒冷是个外乡人吗？竟不知道这几天在那里所发生的事？’ 他们把自己对他们夫子的失望告诉了他：‘他在神和众百姓面前，言语和行为都大有能力，是一位先知；但祭司长和我们的官长把他交去定了死罪，并把他钉在十字架上。’ 他们心中因失望而疼痛，嘴唇颤抖地又说：‘我们原本指望他就是那位要救赎以色列的；而且自从这些事发生到今天已经第三天了。’”
“Strange that the disciples did not remember Christ’s words, and realize that He had foretold the events which had come to pass! They did not realize that the last part of His disclosure would be just as verily fulfilled as the first part, that the third day He would rise again. This was the part they should have remembered. The priests and rulers did not forget this. On the day ‘that followed the day of the preparation, the chief priests and Pharisees came together unto Pilate, saying, Sir, we remember that that deceiver said, while He was yet alive, After three days I will rise again.’ Matthew 27:62, 63. But the disciples did not remember these words.
奇怪的是，门徒竟没有记起基督的话，也没有意识到祂早已预言了已经发生的这些事！他们没有意识到，祂所启示的最后一部分必将像前一部分一样确实应验——就是第三日祂要复活。这才是他们应该记住的部分。祭司和官长却没有忘记这一点。到了预备日的次日，祭司长和法利赛人一同来到彼拉多那里，说：“大人，我们记得那诱惑人的还活着的时候曾说过：‘三日后我要复活。’”马太福音27:62-63。但门徒却没有记住这些话。
“‘Then He said unto them, O fools, and slow of heart to believe all that the prophets have spoken: ought not Christ to have suffered these things, and to enter into His glory?’ The disciples wondered who this stranger could be, that He should penetrate to their very souls, and speak with such earnestness, tenderness, and sympathy, and with such hopefulness. For the first time since Christ’s betrayal, they began to feel hopeful. Often they looked earnestly at their companion, and thought that His words were just the words that Christ would have spoken. They were filled with amazement, and their hearts began to throb with joyful expectation.
“于是祂对他们说：‘愚昧的人哪，先知所说的一切话，你们的心何等迟钝，不肯相信！基督岂不是必须受这些苦难，然后进入祂的荣耀吗？’门徒惊讶这位陌生人究竟是谁，竟能洞察他们的心灵深处，又如此诚挚、温柔、充满同情，并满怀盼望地说话。自从基督被出卖以来，他们还是第一次感到有了盼望。他们常常认真地注视这位同伴，觉得祂的话正是基督会说的话。他们充满惊奇，心中开始因喜乐的盼望而跳动。”
“Beginning at Moses, the very Alpha of Bible history, Christ expounded in all the Scriptures the things concerning Himself. Had He first made Himself known to them, their hearts would have been satisfied. In the fullness of their joy they would have hungered for nothing more. But it was necessary for them to understand the witness borne to Him by the types and prophecies of the Old Testament. Upon these their faith must be established. Christ performed no miracle to convince them, but it was His first work to explain the Scriptures. They had looked upon His death as the destruction of all their hopes. Now He showed from the prophets that this was the very strongest evidence for their faith.
从摩西开始，也就是从圣经历史的开端起，基督把一切经文中关乎他自己的事都给他们讲解明白。若是他先向他们显明自己，他们的心就会满足；在满溢的喜乐中，他们也就不会再渴求别的了。但他们必须明白旧约的预表和预言为他所作的见证；他们的信心必须建立在这些之上。基督并没有行神迹来使他们信服，他首先所做的就是给他们解明圣经。他们曾把他的死看作是他们一切盼望的毁灭，如今他从先知书中指出，这反而是他们信心最有力的证据。
“In teaching these disciples, Jesus showed the importance of the Old Testament as a witness to His mission. Many professed Christians now discard the Old Testament, claiming that it is no longer of any use. But such is not Christ’s teaching. So highly did He value it that at one time He said, ‘If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead.’ Luke 16:31.
在教导这些门徒时，耶稣显示了旧约作为他使命的见证的重要性。现今许多自称为基督徒的人却抛弃旧约，声称它已经毫无用处。但这并不是基督的教导。他对它的看重如此之深，以至于他曾说：“如果他们不听摩西和先知的话，就是有人从死里复活，他们也不会被劝服。”路加福音 16:31。
“It is the voice of Christ that speaks through patriarchs and prophets, from the days of Adam even to the closing scenes of time. The Saviour is revealed in the Old Testament as clearly as in the New. It is the light from the prophetic past that brings out the life of Christ and the teachings of the New Testament with clearness and beauty. The miracles of Christ are a proof of His divinity; but a stronger proof that He is the world’s Redeemer is found in comparing the prophecies of the Old Testament with the history of the New.
自亚当的日子直到时间的末了，基督一直藉着先祖与先知发声。救主在旧约中显明得与在新约中一样清楚。正是来自往昔预言的光，使基督的生平与新约的教训显得清楚而美丽。基督的神迹是祂神性的凭据；然而，更强有力地证明祂是世界救赎主的证据，则在于把旧约的预言与新约的历史记载相比较。
“Reasoning from prophecy, Christ gave His disciples a correct idea of what He was to be in humanity. Their expectation of a Messiah who was to take His throne and kingly power in accordance with the desires of men had been misleading. It would interfere with a correct apprehension of His descent from the highest to the lowest position that could be occupied. Christ desired that the ideas of His disciples might be pure and true in every specification. They must understand as far as possible in regard to the cup of suffering that had been apportioned to Him. He showed them that the awful conflict which they could not yet comprehend was the fulfillment of the covenant made before the foundation of the world was laid. Christ must die, as every transgressor of the law must die if he continues in sin. All this was to be, but it was not to end in defeat, but in glorious, eternal victory. Jesus told them that every effort must be made to save the world from sin. His followers must live as He lived, and work as He worked, with intense, persevering effort.
基于预言，基督使祂的门徒对祂在人性中将会成为什么样的人有了正确的认识。他们所期待的那位按着人的欲望登上宝座并掌握王权的弥赛亚，是一种误导。这会妨碍他们正确领会祂从至高降卑到人所能处的最低地位。基督盼望祂门徒的观念在各方面都纯正而真实。对于那分给祂的苦杯，他们必须尽可能明白。祂向他们表明，那他们尚不能领会的可怕争战，正是创世以前所立之约的应验。基督必须死，正如每一个违背律法的人若仍继续在罪中，就必须死一样。这一切都必发生，但结局不是失败，而是荣耀、永恒的胜利。耶稣告诉他们，必须尽一切努力把世界从罪中拯救出来。祂的跟随者必须像祂那样生活，也像祂那样工作，并以热切而坚持不懈的努力去做。
“Thus Christ discoursed to His disciples, opening their minds that they might understand the Scriptures. The disciples were weary, but the conversation did not flag. Words of life and assurance fell from the Savior’s lips. But still their eyes were holden. As He told them of the overthrow of Jerusalem, they looked upon the doomed city with weeping. But little did they yet suspect who their traveling companion was. They did not think that the subject of their conversation was walking by their side; for Christ referred to Himself as though He were another person. They thought that He was one of those who had been in attendance at the great feast, and who was now returning to his home. He walked as carefully as they over the rough stones, now and then halting with them for a little rest. Thus they proceeded along the mountainous road, while the One who was soon to take His position at God’s right hand, and who could say, ‘All power is given unto Me in heaven and in earth,’ walked beside them. Matthew 28:18.
于是基督向门徒讲解，开启他们的心窍，使他们能明白圣经。门徒疲惫，但谈话并未停歇。生命与确据的话语从救主的口中流淌出来。可他们的眼睛仍被蒙蔽。当他向他们讲述耶路撒冷的倾覆时，他们含泪望着那座注定要毁灭的城。可他们却几乎没有想到同行者是谁。他们没有想到，正是他们谈论的那一位就走在他们身旁；因为基督提到自己，好像是在说别人。他们以为他是参加过大节期、现在正要回家的人中的一个。他像他们一样，小心地走过崎岖的石路，不时与他们停下稍作休息。他们就这样沿着山路前行，而那位不久要坐在上帝右边，并且能说：“天上地下所有的权柄都赐给我了”的主，就在他们身旁同行。马太福音 28:18。
“During the journey the sun had gone down, and before the travelers reached their place of rest, the laborers in the fields had left their work. As the disciples were about to enter their home, the stranger appeared as though He would continue His journey. But the disciples felt drawn to Him. Their souls hungered to hear more from Him. ‘Abide with us,’ they said. He did not seem to accept the invitation, but they pressed it upon Him, urging, ‘It is toward evening, and the day is far spent.’ Christ yielded to this entreaty and ‘went in to tarry with them.’
在旅途中太阳已经落山，而在旅行的人抵达歇息之处之前，田间劳作的人已离开了工作。门徒正要进家门时，那位陌生人却似乎还要继续赶路。但门徒被他所吸引，心里渴望从他那里听到更多。“请与我们同住吧，”他们说。他似乎并未接受这邀请，但他们再三恳求道：“天色已晚，白昼将尽。”基督应允了这番恳求，便进去与他们同住。
“Had the disciples failed to press their invitation, they would not have known that their traveling companion was the risen Lord. Christ never forces His company upon anyone. He interests Himself in those who need Him. Gladly will He enter the humblest home, and cheer the lowliest heart. But if men are too indifferent to think of the heavenly Guest, or ask Him to abide with them, He passes on. Thus many meet with great loss. They do not know Christ any more than did the disciples as He walked with them by the way.
若非门徒再三恳请祂留下，他们便不会知道与他们同行的那位正是复活的主。基督从不把自己的同在强加给任何人；祂眷顾那些需要祂的人。祂乐意进入最卑微的家庭，安慰最卑微的心灵。但若人们冷漠得不去想到这位天上的客人，也不求祂与他们同住，祂便继续前行。因此许多人失去莫大的福分。他们对基督的认识，并不比祂在路上与门徒同行时的那些门徒更深。
“The simple evening meal of bread is soon prepared. It is placed before the guest, who has taken His seat at the head of the table. Now He puts forth His hands to bless the food. The disciples start back in astonishment. Their companion spreads forth His hands in exactly the same way as their Master used to do. They look again, and lo, they see in His hands the print of nails. Both exclaim at once, It is the Lord Jesus! He has risen from the dead!
简单的面包晚餐很快就准备好了。它被摆在那位客人面前，祂已在桌首就座。现在祂伸出双手为食物祝福。门徒大吃一惊。他们的同伴伸出双手的样子，竟与他们的老师从前的做法一模一样。他们再看，看哪，祂的手上有钉痕。二人立刻惊呼：“是主耶稣！祂已经从死里复活了！”
“They rise to cast themselves at His feet and worship Him, but He has vanished out of their sight. They look at the place which had been occupied by One whose body had lately lain in the grave, and say to each other, ‘Did not our heart burn within us, while He talked with us by the way, and while He opened to us the Scriptures?’
他们起来，俯伏在祂脚前敬拜祂，但祂已经从他们眼前消失了。他们望着那位——其身体不久前还躺在坟墓里的那一位——刚才所在的地方，彼此说：“当祂在路上与我们说话，并为我们打开圣经的时候，我们的心岂不是在我们里面火热吗？”
“But with this great news to communicate they cannot sit and talk. Their weariness and hunger are gone. They leave their meal untasted, and full of joy immediately set out again on the same path by which they came, hurrying to tell the tidings to the disciples in the city. In some parts the road is not safe, but they climb over the steep places, slipping on the smooth rocks. They do not see, they do not know, that they have the protection of Him who has traveled the road with them. With their pilgrim staff in hand, they press on, desiring to go faster than they dare. They lose their track, but find it again. Sometimes running, sometimes stumbling, they press forward, their unseen Companion close beside them all the way.
然而，带着这重大的喜讯，他们顾不得坐下谈话。疲惫与饥饿一扫而空。他们连饭都没来得及尝，满心喜乐，立刻沿着来时的路再次启程，急忙去把这喜讯告诉城里的门徒。路上有些地段并不安全，但他们仍翻越陡峭之处，在光滑的岩石上打滑。他们看不见，也不知道，那位曾与他们同行者正保护着他们。手执朝圣杖，他们继续前行，恨不得走得比自己敢走的还要快。他们一度迷失路径，又重新找回。时而奔跑，时而踉跄，他们仍奋力向前，那位看不见的同伴一路紧紧相随。
“The night is dark, but the Sun of Righteousness is shining upon them. Their hearts leap for joy. They seem to be in a new world. Christ is a living Savior. They no longer mourn over Him as dead. Christ is risen—over and over again they repeat it. This is the message they are carrying to the sorrowing ones. They must tell them the wonderful story of the walk to Emmaus. They must tell who joined them by the way. They carry the greatest message ever given to the world, a message of glad tidings upon which the hopes of the human family for time and for eternity depend.” The Desire of Ages, 795–801.
夜色深沉，但公义的日头正照耀着他们。他们心里欢腾。他们仿佛置身一个新世界。基督是永活的救主。他们不再把祂当作死了的人去哀悼。基督已经复活了——他们一遍又一遍地重复着。这就是他们要带给忧伤之人的信息。他们必须把往以马忤斯路上的奇妙故事告诉他们。他们必须告诉是谁在路上与他们同行。他们所承载的是赐给世界的最伟大信息——一则佳音，人类家庭今生以及永恒的盼望都系于其上。《历代愿望》，795-801页。