“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.
「聖經之中有些事是難明白的；照彼得的話說，那些無學問、不堅定的人，便強解這些事，自取滅亡。我們今生未必能夠解明聖經每一段經文的意思；但凡關乎實際真理之要點的，絕不會被神祕所遮蔽。及至按着上帝的眷佑，世界要因當時的真理而受試驗的時候，人的心思必被祂的靈所感動，去查考聖經，甚至禁食祈禱，直到一環接一環地搜尋出來，並聯合成為一條完美的鏈。凡直接關乎靈魂得救的每一項事實，都必顯明得如此清楚，以致無人需要錯誤，或行在黑暗之中。」
“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.
當我哋沿住預言嘅鏈條一路追溯落去，就可以清楚看見並明白為我哋呢個時代所啟示嘅真理。我哋必須為自己所享有嘅特權，以及照耀喺我哋道路上嘅亮光負責。過去各世代嘅人，亦都要為那准許照耀喺佢哋身上嘅亮光負責。佢哋嘅心思曾集中於聖經中不同嘅要點之上，而呢啲要點亦對佢哋構成考驗；但佢哋並唔明白我哋所明白嘅真理。對於佢哋所冇得着嘅亮光，佢哋並唔需要負責。佢哋同我哋一樣，都有聖經；但有關地球歷史終局場景嘅特殊真理之展開，乃係為着那些將要活喺地上最後幾代人嘅時期而設。
“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.
「特別嘅真理乃係按照歷代人所處嘅情況而加以配合。現今真理，作為對呢一代人民嘅考驗，並唔係對久遠以前各世代人民嘅考驗。若果而家照耀我哋、關於第四條誡命之安息日嘅亮光，早已賜予過去各世代，上帝就必因呢亮光向佢哋追討責任。」《證言》卷二，692，693。
New and Old
新與舊
“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.
「喺每一個時代，都有真理新嘅發展，即係上帝向嗰一代子民所傳嘅信息。舊有嘅真理全都係不可或缺；新真理並唔獨立於舊真理之外，乃係對舊真理嘅展開。惟有明白舊有嘅真理，我哋先能夠領會新嘅真理。當基督要向祂嘅門徒闡明祂復活嘅真理之時，祂就由『摩西和眾先知起』，『凡經上所指着自己嘅話都給他們講解明白了。』路加福音 24:27。但係，使舊真理得着榮耀嘅，乃係喺真理新近展開之中所照耀出嚟嘅亮光。凡拒絕或忽略新真理嘅人，其實並冇真正擁有舊真理。對佢而言，舊真理就失去咗其生命力，只不過成為一個死板嘅形式。」
“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.
「有啲人自稱相信並教導舊約嘅真理，卻拒絕新約。但係，佢哋既然唔肯領受基督嘅教訓，就顯明佢哋並唔相信列祖同先知所講嘅話。基督話：『你哋若信摩西，也必信我，因為他所寫嘅就係指着我。』約翰福音 5:46。因此，佢哋就連對舊約嘅教導，都冇真正嘅能力。」
“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.
「許多自稱相信福音並傳講福音的人，也陷於同樣的錯誤之中。他們把舊約聖經擱置一旁；論到這些經文，基督曾宣告：『給我作見證的就是這經。』約翰福音 5:39。他們在棄絕舊約的時候，實際上也就是棄絕新約；因為二者都是一個不可分割之整體的部分。若不藉着福音，無人能正確闡明上帝的律法；若不藉着律法，也無人能正確闡明福音。律法乃是具體體現了的福音，而福音乃是闡明了的律法。律法是根，福音是它所結出的芬芳花朵與果子。」
“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.
「舊約闡明新約，而新約亦闡明舊約。兩者都係上帝喺基督裏榮耀嘅啟示。兩者所呈現嘅真理，必向懇切尋求嘅人不斷顯出更新更深嘅意義。」《基督比喻實訓》，128頁。
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.
所謂現代真理，按其定義，乃係喺某一特定時期所賜下、並且「清楚可見而得以闡明」嘅「已啟示真理」。當「現代真理」被啟示之時，生活於嗰個時代嘅世代，必須為接受呢真理而負上「責任」，否則就要死亡。構成「呢一代」之「現今考驗人嘅真理」嘅各項綜合真理，乃藉着「特殊真理嘅展開」，並且係「同呢個地球歷史終局場景有關」而被表明出嚟。真理——因此亦包括「現代真理」——由新約相對於舊約而成為預表。真理係憑兩個見證而立定；並且真理有起頭，亦有終結；有字面嘅，亦有屬靈嘅；有古時嘅，亦有現代嘅；有阿拉法，亦有俄梅戛；有首先嘅，亦有末後嘅。
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.”
第一位天使信息之米勒派根基，相對於第三位天使之「現代真理」信息而言，乃是「舊的」。凡「拒絕舊的」之人，「實際上就是拒絕新的」，因為二者同屬一個不可分割之整體。
“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.
「我睇見使者乃係必需嘅，尤其係要留心察看並制止一切狂熱主義，無論佢哋喺邊度冒起。撒但正從四方八面逼近；除非我哋警醒防備佢，並且張開眼睛看穿佢嘅詭計同網羅，又穿戴上 神所賜嘅全副軍裝，否則那惡者嘅火箭就會射中我哋。 神嘅聖言裏面包含住許多寶貴嘅真理，但羊群現今所需要嘅，乃係『現代真理』。我睇見一種危險，就係使者偏離現代真理嘅重要要點，轉去專注於嗰啲不足以使羊群合一、又不能使心靈成聖嘅題目。撒但喺呢一點上必會盡其所能，乘機傷害呢項聖工。」
“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，諸如聖所、連同二千三百日、上帝的誡命，以及耶穌的信心等題目，實在最足以闡明過去復臨運動，並顯明我哋現今嘅地位，堅立疑惑者嘅信心，且使榮耀嘅將來具有確據。我曾屢次見到，呢啲乃係使者所應當着重講論嘅主要題目。」《早期著作》，63。
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.
「聖所」，連同「二千三百日」、「上帝的誡命」以及「耶穌的信心」，乃是解明米勒派「過去復臨運動」的關鍵；並且藉此，得以「完全」說明「我哋目前嘅立場係乜嘢」。凡係「懷疑」「過去復臨運動」嘅人，就係「懷疑」嗰啲使「榮耀將來」具有「確據」嘅事。使將來有確據嘅，乃係過去。
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.
《約珥書》乃係一個關於現代考驗真理嘅信息。呢一點由多重見證所證實。預言之靈將《約珥書》界定為「現代真理」，而按照《啟示錄》中約翰所講，預言之靈就係耶穌嘅見證。
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.
耶穌基督的啟示，就是神賜給祂、叫祂將那些必要快快成就的事指示祂眾僕人的；祂就差遣使者，曉諭祂的僕人約翰。約翰便將神的道，和耶穌基督的見證，並自己所看見的一切事，都作了見證。啟示錄 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.
約翰嘅「見證」（即佢所「見證」嘅），被描繪為三部分。佢記錄咗「神之道」、「耶穌嘅見證」，以及「佢所看見嘅事」。喺《啟示錄》頭兩節裏面，約翰代表一個蒙賜予「預言之靈」恩賜嘅人。呢份恩賜包括對神話語嘅特別啟示；亦包括藉着基督嘅話語傳達畀先知嘅特別啟示；（無論係基督親自傳達，抑或藉着佢嘅天使使者傳達）；而且呢份恩賜亦包括藉着夢同異象呢種媒介所呈現嘅真理。預言之靈乃係基督嘅見證，呢見證被傳達畀先知，並且具有同等權柄，正如天使或基督親自說話一樣。
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.
我就俯伏喺佢腳前要拜佢。佢就對我話：「千祈唔好咁做！我同你，並你嗰啲為耶穌作見證嘅弟兄，同是作僕人嘅；你要敬拜神，因為為耶穌作嘅見證，就係預言嘅靈。」啟示錄 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.”
加百列表明，佢同約翰一樣都係同作僕人，唔應當受人敬拜。加百列亦指出，由約翰所代表嘅「弟兄」都「有耶穌的見證」，而呢個見證就係「預言之靈」。「約翰所代表嘅『弟兄』」就係十四萬四千人，而呢啲弟兄全都具有「預言之靈」。
“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.
「佢哋清早起身，出去往提哥亞曠野；正當佢哋出去嘅時候，約沙法企起身話：猶大人同耶路撒冷嘅居民啊，你哋要聽我；信耶和華你哋嘅神，就必立穩；信佢嘅先知，就必亨通。」歷代志下 20:20。
“‘Believe in the Lord your God, so shall ye be established; believe his prophets, so shall ye prosper.’
「你哋要信耶和華你哋嘅神，就必立穩；要信佢嘅先知，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.’
「以賽亞書 8:20。『人當以訓誨和法度為準；他們所說的，若不與此相符，必因他們裏頭沒有亮光。』這裏有兩段經文擺在上帝子民面前：乃是成功的兩個條件。耶和華親自所說的律法，以及預言之靈，乃是引導祂子民經歷一切境遇的兩個智慧泉源。申命記 4:6。『這就是你們在萬民眼前的智慧、聰明；他們聽見這一切律例，必說：這大國的人真是有智慧、有聰明的民。』」
“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.
「上帝嘅律法同預言之靈並肩同行，以引導同勸戒教會；而每逢教會藉住遵守祂嘅律法而承認呢一點，預言之靈便會被差遣嚟引導佢行喺真理嘅道路上。 」
“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.
「啟示錄 12:17。『龍向那婦人發怒，去與她其餘的後裔爭戰；這些後裔就是那些遵守上帝誡命、並持有耶穌基督見證的人。』這預言清楚指出，餘民教會必在上帝的律法中承認祂，並且具有先知的恩賜。順服上帝的律法，並預言之靈，向來都是上帝真子民的標誌，而這考驗通常是藉着當前的顯現而賜下的。」
“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.
喺耶利米嘅日子，百姓對摩西、以利亞或以利沙嘅信息並無疑問；但對神藉耶利米所差來嘅信息，佢哋卻加以質疑，並且置諸一旁，直到其力量同權能都被消磨殆盡，除咗神將佢哋擄去、交付被擄之外，便再無補救之法。
“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.
同樣，在基督嘅日子，百姓已經知道耶利米嘅信息係真嘅，於是佢哋說服自己去相信：如果佢哋活喺自己列祖嘅日子，就必定會接受耶利米嘅信息；但與此同時，佢哋卻正在拒絕基督嘅信息，而眾先知所寫嘅，正是指着祂。
“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.
「當第三位天使的信息在世上興起之時——這信息乃是要把上帝的律法，連同其完全的豐盛與能力，向教會啟示出來——先知的恩賜也隨即得以恢復。這恩賜在這信息的發展與推進之中，亦發揮了極其顯著的作用。 」
“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.
「由於喺聖經嘅解釋同工作方法方面出現咗意見分歧，足以動搖信奉此信息之人嘅信心，並導致工作上嘅不和，預言之靈一向都為當前嘅情況帶來亮光。佢一直都為信徒群體帶來思想上嘅一致同埋行動上嘅和諧。喺信息發展同工作增長過程中所出現嘅每一次危機之中，凡堅定站喺上帝律法同預言之靈亮光一邊嘅人，都得勝了，而工作亦喺佢哋手中興旺起來。」Loma Linda Messages, 33, 34.
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.
約珥書喺預言之靈當中被直接指明為「現今的真理」；而按照約翰喺啟示錄所講，呢現今的真理就係耶穌的見證。佢亦都喺上帝的聖言之中被直接印證。無論聖經抑或預言之靈，都直接將約珥書應用喺末後的日子。
“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. …
「古時每一位先知發言，與其說是為着他們自己的時代，不如說是為着我們的時代；因此，他們的預言乃是對我們仍然有效。『他們遭遇這些事，都要作為鑑戒；並且寫在經上，正是警戒我們這末世的人。』哥林多前書 10:11。『他們得了啟示，知道他們所傳講的一切，不是為自己，乃是為你們；那靠着從天上差來的聖靈，傳福音給你們的人，現在將這些事報給你們；這些事連天使也願意詳細察看。』彼得前書 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.
「聖經已為呢末後一代積聚並珍藏咗佢嘅寶藏。舊約歷史中一切重大嘅事件同嚴肅嘅作為，都曾經喺度重演，並且正喺呢末後嘅日子喺教會中重演。」《信息選粹》，卷三，338–339。
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.
約珥嘅預言乃係「臨到」嗰啲「世代嘅終局已經臨到」之人身上，而家仍然「有效」。「有效」不過係強調：「現代真理」始終都係一個考驗；凡喺呢個考驗上失敗嘅人，就由猶大等聖經人物所預表。
“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.
「一課又一課的教訓，落在猶大的耳中，卻全然未被理會。今日有多少人正步其後塵。在上帝律法的光照之下，自私的人看見自己邪惡的品格，卻未能作出所要求的改革，並且由一種罪惡的境況繼續走向另一種罪惡的境況。」
“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.
基督嘅教訓同樣適用於我哋現今呢個時代同世代。祂說：「我唔單為呢啲人祈求，也為那些因他們的話信我的人祈求。」在呢末後嘅日子，傳到我哋呢度嘅，正如從前傳到猶大嗰度嘅，乃係同一個見證。那些教訓，佢未能喺自己嘅生命中實行出來；而凡聽見嘅人，若唔除去自己嘅罪，也照樣會有同樣嘅失敗。〈Review and Herald〉，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.
約翰喺《啟示錄》全書之中，乃係上帝末日子民嘅預表；而約翰被放逐到拔摩海島，乃代表嗰啲喺星期日法令危機之中受逼迫嘅人。佢講明咗自己點解被囚禁。
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.
我約翰，就係你哋嘅弟兄，同你哋一同有分於患難、國度，並耶穌基督嘅忍耐；為咗神嘅道，同埋為耶穌基督嘅見證，曾經喺嗰名叫拔摩嘅海島上。啟示錄 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.
約翰因着《聖經》同預言之靈而受逼迫。點解嗰十四萬四千人亦都因着預言之靈而受逼迫呢？先知約珥所指出嘅第一個真理，就係基督復臨安息日會嘅背道。當使徒彼得指出五旬節乃係《約珥書》嘅應驗之時，彼得係回應猶太人對「方言」之彰顯所發動嘅攻擊而咁樣講。當時嘅猶太人，預表末後日子嘅基督復臨安息日會信徒，正爭辯話彼得同埋嗰啲宣講信息嘅人係「醉了」。基督復臨安息日會將要攻擊晚雨嘅信息，正如彼得時代嘅猶太人所作的一樣。佢哋之所以如此，係因為嗰啲宣講晚雨之「現代真理」試驗信息嘅人，持守住「舊有」嘅根基真理，因為新真理總係建立喺舊真理之上。耶利米呼籲上帝嘅子民喺晚雨嘅時期行喺古道之中，並聽從守望者號角嘅聲音，但佢哋卻拒絕。呢個根基性嘅「舊有」真理信息，喺象徵上係由《利未記》二十六章所講嘅「七次」所代表，呢「七次」乃係以土地嘅安息日為內容，陳明聖約關係。
“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.
「我看見掛名嘅教會同掛名嘅復臨信徒，會好似猶大一樣，為咗取得天主教徒嘅影響力，以便同佢哋一同攻擊真理，就會出賣我哋。到嗰時，聖徒將會係一班隱晦不顯、鮮為天主教徒所知嘅人；但係，各教會同掛名嘅復臨信徒，因為知道我哋嘅信仰同習俗（因佢哋憎恨我哋守安息日，亦因為佢哋無法駁倒呢一點），就會出賣聖徒，向天主教徒告發佢哋，指佢哋係藐視民間制度嘅人；亦即係話，佢哋守安息日，並且唔尊重星期日。」
“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.
「然後，天主教徒會命新教徒前行，並頒佈一道法令：凡不守一週第一日而守第七日者，都要被殺。並且，人數眾多的天主教徒，必站在新教徒一邊。天主教徒要將他們的權柄交給獸像。新教徒也要照着他們的母親從前所行的去行，為要毀滅聖徒。但在他們的法令未及生效、未及結出果效之前，聖徒必藉着上帝的聲音蒙拯救。」Spalding and 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.
懷愛倫姊妹兩次指出「有名無實的教會」同「有名無實的復臨信徒」，並且將呢兩個「有名無實嘅群體」同「天主教徒」分別出嚟。嗰「有名無實的教會」同「有名無實的復臨信徒」因住安息日嘅緣故，「恨惡」彼得同約翰所代表嘅人，「因為佢哋駁唔倒呢一點。」有名無實的教會同天主教徒冇辦法「駁倒」第七日安息日嘅真理，而「有名無實的復臨信徒」亦都冇辦法「駁倒」利未記二十六章嘅「七次」，呢個乃係關乎土地之安息日誡命。有名無實的教會同天主教徒冇辦法「駁倒」第七日安息日係聖經中一項「根基性」真理呢個事實，而「有名無實的復臨信徒」亦都冇辦法「駁倒」利未記二十六章嘅「七次」係米勒派一項「根基性」真理呢個事實。
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.”
約翰被囚於拔摩島，乃係預表嗰一班持守《聖經》同埋預言之靈嘅十四萬四千人；佢哋一方面因着第七日安息日而特別受外在逼迫，另一方面又因着土地之第七年安息而受內部逼迫。為此，約翰喺第九節所作、關於自己點解受逼迫嘅見證，後面就接着第十節嘅安息日，以及由「大聲音」如同「號筒」所發出、來自過去（「背後」）嘅信息。
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.
我約翰，就是你哋嘅弟兄，亦都係喺患難、國度，同耶穌基督忍耐裏一同有分嘅，同你哋一樣，為咗神嘅道，並為耶穌基督嘅見證，曾經喺嗰名叫拔摩嘅海島上。當主日，我喺靈裏，聽見喺我後面有大聲音，如同吹號一樣。啟示錄 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.
約翰代表嗰啲喺 9/11 聽見《啟示錄》第十八章天使號角之聲嘅人；嗰聲音呼召神嘅子民歸回耶利米所講嘅「古道」。呢個大聲音同時亦係第七號嘅警告，而第七號亦即第三樣災禍。
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.
懷愛倫記載說，聖經已經「為這末後一代積聚並捆綁起它的珍寶」。約珥書乃是聖經中其中一項「珍寶」，是在「末後的日子」之現代真理。到五旬節的時候，彼得指出，當時正在應驗的乃是約珥書。彼得與約珥一樣，「較少是為」五旬節那段時期發言，而是為我們的「時候」發言。五旬節那段時期，乃是基督教時代的秋雨。五旬節標誌着基督教時代的開始，並且藉此說明了基督教時代的終結。基督教時代的終結，乃是由五旬節所預表之晚雨的時候。因此，彼得乃是基督教時代末了之上帝子民的象徵；他們藉着運用約珥書，辨明聖靈澆灌之應驗。
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.
彼得同十一個使徒站起來，高聲對眾人說：「猶太人哪，同一切住在耶路撒冷的人哪，這件事你們當知道，也當留心聽我的話。因為這些人並不是你們所想的醉了；時候不過是日間第三個時辰。這正是先知約珥所說的： 『神說：在末後的日子，我要將我的靈澆灌凡有血氣的；你們的兒女要說預言，你們的少年人要見異象，老年人要作異夢。在那些日子，我要將我的靈澆灌我的僕人和使女；他們就要說預言。我要在天上顯出奇事，在地下顯出神蹟；有血，有火，有煙霧。主那偉大而顯赫的日子未到以前，日頭要變為黑暗，月亮要變為血。到那時，凡求告主名的，就必得救。』」使徒行傳 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.”
要成為一個成功研習預言嘅人，必須確立明白：世界嘅終局乃係喺聖經嘅歷史敘事當中，以「命上加命，令上加令」嘅方式加以描繪。與呢個真理相連嘅，就係先知本身代表咗末後日子上帝嘅子民。約珥將佢嘅書安置喺末後嘅日子，因為佢宣告「耶和華嘅日子」正在臨近。
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.
你哋要喺錫安吹角，喺我嘅聖山發出警號；國中一切居民都當顫抖，因為耶和華的日子將到，已經臨近。約珥書 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.
「號角」作為一個象徵，除咗其他含義之外，乃代表警告嘅信息。作為象徵，號角可以代表一段時期，或者一個時點，或兩者兼而有之——乃視乎上下文而定。號角亦代表審判。喺贖罪日之前十日嘅吹角節，乃係對臨近之審判嘅警告。
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」究竟代表某一個時間點，抑或一段時期，乃取決於經文中使用「主的日子」一語之上下文。「主的日子」可以作為那以七災表徵之執行性審判的象徵，亦可以指那在千禧年一千年終結之時的執行性審判。無論屬於哪一種情況，號角所指明的，都是上帝的執行性審判。因此，「主的日子」既可以代表上帝施行懲罰的那一個時間點，也可以代表上帝施行懲罰的那一段時期。
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.
正如「主的日子」一樣，「號角」可以代表一個時間點，也可以代表一段時期；這一點可由《啟示錄》第八章及第九章七號所象徵嘅歷史時間點與歷史時期得到印證。約珥以將要吹響嘅「號角」所表述嘅「主的日子」——既係一個時間點，亦都係一段時期；呢段時期始於死人嘅審判結束、生者嘅審判開始之時。喺9/11，有號角被吹響，標誌住生者審判作為一個時間點嘅來臨，同時亦標誌住9/11作為生者審判時期嘅開始。
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，耶和華說：即使到如今，你們都要全心歸向我，禁食、哭泣、哀號。你們要撕裂心腸，不要撕裂衣服；要歸向耶和華你們的神；因為他有恩典，有憐憫，不輕易發怒，並且有豐盛的慈愛，且後悔不降所說的災。或者他轉意後悔，留下餘福，就是留下獻給耶和華你們神的素祭和奠祭，也未可知。你們要在錫安吹角，分定禁食的日子，宣告嚴肅會。約珥書 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.
呢個係約珥第二次吩咐要吹號。約珥書中嘅「號角」，一方面係對七大最後災殃所帶來、正在逼近之執行性審判嘅警告；另一方面，亦係置於對老底嘉發出悔改呼召，以及恩典時期即將結束呢個背景之中。
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.
你要大聲呼喊，不可止息；要提高你嘅聲音，好像號筒，向我嘅百姓宣告佢哋嘅過犯，向雅各家指出佢哋嘅罪惡。以賽亞書 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.
以賽亞、約珥、約翰同彼得都係代表末世嗰十四萬四千人；耶利米亦然，並且指出號角應當喺幾時吹響。
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.
耶和華如此說：你們當站在路上察看，訪問古道，哪一條是美善之路，便行在其間；這樣，你們心裏必得安息。只是他們說：我們不行在其間。我又設立守望的人治理你們，說：要聽角聲。他們卻說：我們不聽。耶利米書 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.
在呢末後嘅日子，號角於九一一吹響，其後晚雨便開始降喺嗰啲揀選善道並行在其中嘅人身上。就喺嗰時，啟示錄十八章嘅天使降下。
“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.
「晚雨將要降喺上帝嘅子民身上。一位大能嘅天使要從天降下，全地都要因佢嘅榮耀而被照亮。」《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.
當紐約嘅宏偉建築喺9/11被擊倒之時，大力嘅天使降下，晚雨就開始降落。
“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.
「而家竟然傳出我曾宣告紐約要畀海嘯掃蕩嗎？呢一點我從來冇講過。我所講嘅係：當我望見嗰度一座又一座高樓大廈層層疊起之時，我就話：『當主起來大大震動全地嘅時候，將會有何等可怕嘅景象發生！到嗰時，啟示錄18:1–3 嘅說話就要應驗。』啟示錄第十八章全章，都係對將要臨到地上之事嘅警告。至於將要臨到紐約嘅事，我並冇特別嘅亮光；我只知道，總有一日，嗰度嘅宏偉建築必因上帝能力嘅翻轉傾覆而被拆毀。照着所賜畀我嘅亮光，我知道毀滅正喺世界之中。主只要講一句話，只要佢大能輕輕一觸，呢啲龐大嘅建築物就會倒下。將要發生嘅景象，其可怖之處，係我哋所無法想像嘅。」《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.
喺9/11，後雨開始先行灑下，為主日法令時佢完全傾降作預備。
“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.
「福音偉大的工作，在結束之時，所彰顯上帝能力的明證，決不會少於其開端時所表現的。那些在福音開始時、藉着前雨的澆灌而得應驗的預言，在其結束時，還要再藉着後雨得着應驗。這裏所說的，正是使徒彼得所仰望的『甦醒的時候』；他曾說：『所以你們當悔改歸正，使你們的罪得以塗抹；這樣，那安舒的日子就必從主面前來到；主也必差遣所預定給你們的基督耶穌降臨。』使徒行傳 3:19, 20。」《善惡之爭》，611, 612。
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.
「甦醒嘅時候」嘅完全應驗，乃係喺你仍然活著嘅時候發生，因為所發出嘅警告係要「悔改」；若然你已經死咗，呢件事就不可能做到。「甦醒嘅時候」來到之時，活人嘅「罪」仍然可以被「塗抹」。 「甦醒嘅時候」喺 9/11 開始，因此指出咗對活人審判嘅開始。五旬節喺福音時代結束之時再次重演。當「甦醒嘅時候」來到，五旬節所預表嘅事件就開始重演。
“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.
「我懷着殷切嘅渴望，熱切盼望五旬節嗰日所發生嘅事，將會以比當時更加大能嘅方式重演。約翰說：『我又看見另有一位天使從天降下，掌有大權；地就因他嘅榮耀發光。』到嗰時，正如五旬節嘅時候一樣，眾民必聽見真理向佢哋宣講，各人都用自己嘅鄉談。」
“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.
「上帝能將新生命吹進每一個真誠渴望事奉祂嘅靈魂裏面，亦能用壇上嘅紅炭觸摸人嘅嘴唇，使佢哋滿口頌讚祂，辯才無礙。千千萬萬把聲音將會被賦予能力，宣講上帝聖言中奇妙嘅真理。口吃嘅舌頭必被鬆開，怯懦嘅人必得堅強，能夠勇敢地為真理作見證。願主幫助祂嘅子民，潔淨心靈嘅殿宇，除去一切污穢，並且與祂保持如此緊密嘅聯合，好叫佢哋喺晚雨傾降之時，得以有分於其中。」《Review and Herald》，1886年7月20日。
We will continue in the next article.
我哋將會喺下一篇文章繼續。
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.
那與我說話的天使又來喚醒我，好像人從睡夢中被喚醒一樣，對我說：「你看見甚麼？」我說：「我看見了，看哪，有一個全是金子的燈臺，頂上有一個油碗；燈臺上有七盞燈，頂上的七盞燈各有七條管子；旁邊有兩棵橄欖樹，一棵在油碗的右邊，一棵在油碗的左邊。」
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.
我就應聲對那與我說話的天使說：「我主啊，呢啲係乜嘢？」那與我說話的天使回答我說：「你唔知道呢啲係乜嘢咩？」我說：「我主啊，我唔知道。」
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.
他就回答我說：「這是耶和華指示所羅巴伯的話，說：不是倚靠勢力，不是倚靠才能，乃是倚靠我的靈，這是萬軍之耶和華說的。」撒迦利亞書 4:1–6。