“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.
「我以懇切嘅渴望，期待五旬節嗰日所發生嘅事，將要再一次重演，而且能力比當時更大。約翰話：『我又看見另一位天使從天降下，掌有大權；地就因佢嘅榮耀發光。』跟住，正如五旬節嘅時候一樣，眾人要聽見真理向佢哋宣講，各人都用自己本地嘅方言聽見。」
“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.
「凡真誠渴望事奉上帝嘅每一個心靈，上帝都能注入新生命；祂能用壇上嘅紅炭觸摸人嘅嘴唇，使之滿有頌讚祂嘅雄辯。千千萬萬把聲音將被賦予能力，宣講上帝聖言中奇妙嘅真理。口吃嘅舌頭將被解開，怯懦嘅人將被剛強起嚟，勇敢為真理作見證。願主幫助祂嘅子民，將心靈嘅殿宇從一切污穢中潔淨出嚟，並與祂保持如此親密嘅聯合，以致當晚雨傾降之時，佢哋可以有分於其中。」《Review and Herald》，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.
當五旬節被視為耶和華的一個節期時，便不能與逾越節、除酵節、初熟果子的獻祭，以及七七節分割開來。五旬節是一段時期，雖然它同時也是時間上的一個點。這就是為甚麼它被稱為「五旬節的時期」。這時期始於基督的死、埋葬與復活。基督升天之後，開始了四十天親自的教導，隨後是在樓房中十天，在那裏合一得以成就。9/11 開始了一段時期，並在美國的星期日法結束。那條星期日法由作為時間上一個點的五旬節日子所預表；這一個時間點之前，已有一段始於 9/11 的時期。從 9/11 直到星期日法，「五旬節的時期」被重演。
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.
彼得解釋說，「火焰嘅舌頭」呢一個神蹟現象，並唔係醉酒嘅狂妄醜態，乃係《約珥書》嘅應驗，因為有人向呢信息提出爭議。「舌頭」代表信息嘅傳達，而火則代表聖靈。五旬節嘅信息，代表神性（上帝乃係吞滅嘅火）同舌頭嘅人性嘅結合。正如彼得喺後雨時期代表嗰十四萬四千人，同樣，嗰啲吹毛求疵嘅猶太人亦代表前約之民，正喺後雨降下嘅嗰一刻被越過。
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.
佢哋都被聖靈充滿，就照住聖靈所賜嘅口才，講起別國嘅話來。當時有虔誠嘅猶太人，從天下各國來，住喺耶路撒冷。呢個聲音一傳開，眾人就都聚集埋一齊，人人因為聽見門徒用自己本地嘅話講說，就甚覺困惑。眾人都驚訝希奇，彼此說：「看哪，呢啲講話嘅人，唔都係加利利人嗎？我哋各人，點解會聽見佢哋用我哋生來所用嘅鄉談說話呢？我哋帕提亞人、瑪代人、以攔人，並住喺美索不達米亞、猶太、加帕多家、本都、亞西亞、弗呂家、旁非利亞、埃及嘅人，同靠近古利奈嘅利比亞一帶嘅人，又有從羅馬來嘅客旅，無論係猶太人，定係進猶太教嘅人，革哩底人同阿拉伯人，都聽見佢哋用我哋嘅鄉談，講說神嘅大作為。」眾人都驚訝猜疑，彼此說：「呢個究竟係咩意思呢？」仲有人譏誚說：「佢哋係畀新酒灌滿咗。」彼得同十一個使徒站起來，高聲對眾人說：「猶太人，同一切住喺耶路撒冷嘅人哪，呢件事你哋當知道，也當側耳聽我嘅話。因為呢啲人並唔係醉咗，正如你哋所想嘅；因為時候不過係巳初。使徒行傳 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.
彼得正將五旬節解說為《約珥書》的應驗。當全世界都被代表之時，他乃是以先知性的方式如此行，因為該段經文說，聽眾乃是「從天下各國」而來。在 9/11，地因基督的榮耀而得光照；其後到了星期日法令之時，那十四萬四千人將要完全反照基督的榮耀，因他們要在全世界面前被高舉，如同一面旌旗。五旬節時期始於 9/11，並終止於星期日法令。
“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.
「我哋當中，冇一個人會喺我哋嘅品格上仍有一點污點或瑕疵之時，領受上帝嘅印記。矯正我哋品格上嘅缺陷，潔淨心靈嘅殿宇，除去一切污穢，呢項工作乃係留畀我哋自己去作。然後，晚雨就必降喺我哋身上，正如早雨喺五旬節嗰日降喺門徒身上一樣。」
“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.’ …
「我哋對自己所達到嘅境地，實在太容易感到自滿。我哋自覺富足，財物增多，卻唔知道自己係『困苦、可憐、貧窮、瞎眼、赤身』。而家正係留心聽從真實見證者勸告嘅時候：『我勸你向我買火煉的金子，叫你富足；又買白衣穿上，叫你赤身的羞恥不露出來；又買眼藥擦你的眼睛，使你能看見。』……」
“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.
「現今正是我哋必須保守自己同我哋嘅兒女不沾染世俗嘅時候。現今正是我哋必須洗淨我哋品格嘅衣袍，並使之喺羔羊嘅血中潔白嘅時候。現今正是我哋必須勝過驕傲、情慾同屬靈上懶惰嘅時候。現今正是我哋必須醒悟，並為品格嘅勻稱作出堅決努力嘅時候。『你哋今日若聽祂嘅聲音，就不可硬着心。』我哋正處於極其嚴峻嘅境況之中，等候、警醒，盼望我哋主嘅顯現。世界正處於黑暗之中。『但係弟兄們，』保羅話，『你哋並不在黑暗裏，叫那日子臨到你哋像賊一樣。』上帝嘅旨意始終都係要為等候、渴想嘅心靈，從黑暗中帶出光明，從憂愁中帶出喜樂，從疲乏中帶出安息。」
“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.
「弟兄們，在呢一項偉大的預備工作之中，你們正在作甚麼呢？凡與世界聯合的人，正在接受屬世的模樣，並為獸的印記作準備。凡不信靠自己、在上帝面前自卑、並藉着順從真理而潔淨自己心靈的人，這些人正在接受天上的模樣，並為上帝印在他們額上的印記作準備。當命令一經頒布，印記一經蓋上，他們的品格便必永遠保持純潔無瑕。」
“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.
「如今正是預備嘅時候。上帝嘅印記，決不會蓋喺一個污穢嘅男人或女人額上。佢決不會蓋喺一個有野心、貪愛世界嘅男人或女人額上。佢決不會蓋喺口舌虛謊、心懷詭詐嘅男人或女人額上。凡領受呢印記嘅人，喺上帝面前都必須毫無玷污——作為天國嘅候選者。要前進，我嘅弟兄姊妹。此時此刻，關於呢啲要點，我只能簡略寫幾句，不過係提醒你哋留意預備嘅必要。你哋要親自查考聖經，好使你哋明白現今呢時辰可畏嘅嚴肅性。」《教會證言》卷五，214、216。
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.
喺呢度，懷愛倫姊妹指出五旬節乃係一個時間點，並且同美國嘅星期日法相對應，即係「當命令發出之時」。然而，雖然佢將星期日法同五旬節都標示為一個時間點，佢呼召人作準備嘅信息，卻指出一段先於星期日法嘅時期，而呢段時期乃係由五旬節嘅節期所預表。星期日法就係第七日安息日嘅考驗，而由9/11直到星期日法呢段時期，可以被辨認為象徵性嘅「主預備之日」。預備必定先於考驗。
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.
「後雨要降喺」嗰十四萬四千人身上，正如「前雨喺五旬節嗰日降喺門徒身上一樣。」嗰段被表徵為五旬節時期嘅時段，係由基督升天返嚟之後所降下嘅少量灑降開始。
And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost. John 20:22.
說了這話，就向他們吹一口氣，對他們說：「你們受聖靈。」約翰福音 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.
祂嘅氣息傳遞聖靈，而氣息正係產生言語聲音之所由。耶穌就係道，而祂嘅氣息藉着祂話語嘅分賜傳遞聖靈。氣息使亞當嘅身體得着生命，而氣息亦使以西結所見由死而復活、枯乾骸骨所成嘅軍隊得着生命。
“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.
「基督向祂嘅門徒吹氣，將聖靈賜畀佢哋，並將祂嘅平安賜予佢哋呢一件事，相對於五旬節嗰日所要賜下嘅豐盛澆灌，不過好似大雨之前嘅幾點雨滴。」《預言之靈》，第3卷，243頁。
At the beginning of the Pentecostal season Christ’s “breath” imparted the Holy Spirit to the disciples, but some doubted.
喺五旬節時期嘅開始，基督嘅「氣息」將聖靈賜畀門徒，但其中有人仍然疑惑。
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.
但十二個門徒中有一個，稱為低土馬嘅多馬；耶穌嚟嘅時候，佢唔同佢哋一齊。於是其餘嘅門徒對佢講：「我哋已經見過主。」但佢對佢哋講：「我若唔見到佢手上釘痕嘅印記，又用我嘅指頭探入嗰釘痕嘅印記，並且用我嘅手探入佢嘅肋旁，我總不信。」約翰福音 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.
五旬節時期展開了一段「試驗」的時期，起始於基督嘅氣息同多馬疑惑嘅爭議。多馬喺起初嘅爭議，預表咗猶太人喺五旬節時期終結時嘅爭議。基督喺起初將祂嘅道同聖靈賜畀門徒，而門徒喺五旬節時期終結之際，將道同聖靈傳遞畀世界。
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.
基督向門徒吹氣時所成就的工作，乃是對祂方才與往以馬忤斯路上之門徒所成就之同一工作作出第二次見證。
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. …
正當佢哋彼此談論、辯論嘅時候，耶穌親自走近，同佢哋同行；但佢哋嘅眼睛被遮蔽，認唔出佢。…
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.
他就對他們說：「無知的人哪，你們的心信先知所說的一切，何其遲鈍！基督這樣受害，然後進入祂的榮耀，豈不是應當的麼？」於是從摩西和眾先知起，凡經上所指着自己的話，都給他們講解明白了。 他們將近所要去的村子，耶穌好像還要往前行；他們卻強留祂，說：「請同我們住下，因為天將晚，日頭已經平西了。」祂就進去，要同他們住下。到了同他們坐席的時候，祂拿起餅來，祝謝了，擘開，遞給他們。他們的眼睛明亮了，這才認出祂來；忽然耶穌不見了。他們彼此說：「在路上，祂和我們說話，給我們講解聖經的時候，我們的心豈不是火熱的麼？」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.
正如耶穌在以馬忤斯「坐席食飯」，此後祂也與門徒一同吃飯。於這兩個事例之中，吃飯都被呈現出來。二者合而為一，表明五旬節時期的開始，是以聖靈的氣息為記號，也以吃飯為記號。這些開端的事件，引起了信的一類人與疑惑的一類人之間的爭議。吃飯、聖靈的分賜，以及聖經的開啟，都包括基督以「摩西和眾先知」開始祂的教導。基督的教訓，乃是藉着取用摩西的預言線索，並使之與眾先知的線索彼此對齊，這裏一點，那裏一點，而傳達出來。
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.
喺9/11，〈以西結書〉第三十七章之中四方之風嘅氣息吹喺嗰啲枯乾嘅死人骨上。嗰個時候，正如1840年8月11日降下、並賦予第一位天使信息能力嘅嗰位天使所預表一樣，〈啟示錄〉第十八章嘅天使亦降下，帶住一個必須食落去嘅信息，正如門徒喺五旬節時期開始之時所食嘅一樣。多馬唔肯相信，顯明當呢個信息被引進之時，就標誌住一次震動。
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.
講到九一一雙子塔嘅倒塌，我哋被告知，主興起，為要「猛烈地震動列國」。必須記住，神子民中間嘅「震動」，乃係藉住嗰啲對抗真理信息嘅人而成就嘅。固然有一啲「震動」係外在嘅，但教會內部嘅震動，卻係喺一個信息被傳講嘅環境當中發生。
“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.
「我求問我所見之震動嘅意義，隨即蒙指示，知道呢震動乃係因那由真實見證者向老底嘉人所發之勸戒而喚起嘅直率見證所致。呢見證必對領受者嘅心發生效力，並要引導佢高舉標準，傾吐直率嘅真理。有啲人唔能夠忍受呢直率嘅見證；佢哋必起來反對，而呢就係要喺上帝子民中間引起震動嘅原因。」
“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.
「我看見，那真實見證者的見證並沒有被半數留意。那莊嚴的見證，教會的命運乃繫於其上，卻被輕忽看待，若非全然置之不理。這見證必須在人心中作成深切的悔改；凡真誠領受這見證的人，必遵從它，並得潔淨。」《早期著作》，271。
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.
內部嘅「震動」係由嗰啲抗拒老底嘉信息之傳講嘅人所引起。懷愛倫姊妹指出，1888 年瓊斯同華格納嘅信息，就係老底嘉信息。
“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.
「藉着 A. T. Jones 同 E. J. Waggoner 傳畀我哋嘅信息，乃係上帝畀老底嘉教會嘅信息；凡自稱相信真理，卻唔將上帝所賜嘅光輝反照畀別人嘅人，有禍了。」The 1888 Materials, 1053.
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.
對老底嘉信息的抗拒會產生一場震動，而懷愛倫姊妹將一八八八年的信息與《啟示錄》第十八章天使的降下相對應。
“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.
「唔願意放低先入為主嘅見解，亦唔願意接受呢個真理，正正係明尼阿波利斯嗰度對主藉住華格納同瓊斯弟兄所傳信息而顯出大量反對嘅根本原因。撒但藉住激起嗰種反對，成功喺好大程度上將上帝切切盼望賜畀我哋百姓嘅聖靈特別能力隔絕咗，使佢哋得唔到。仇敵攔阻咗佢哋獲得本來可以屬於佢哋嘅功效，叫佢哋唔能夠好似使徒喺五旬節之後所宣講嗰樣，將真理傳到世上。嗰要以自己榮耀照亮全地嘅亮光，竟受到抗拒，並且因我哋自己弟兄嘅行動，在極大程度上一直被阻隔，未能臨到世界。」《信息選粹》卷一，235頁。
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?
五旬節時期開始之際，多馬的疑惑，乃預表那於五旬節之日臨到之信息所遭受的悖逆；亦預表當基督復臨安息日會的領導層起來抵擋那由瓊斯與瓦格納於一八八八年向老底嘉教會所傳的信息時，所發生的震動。一八八八年，《啟示錄》第十八章中的大力天使降臨，要以祂的榮耀照亮全地；然而，很大程度上由於那些領袖不願放下成見，可拉、大坍、亞比蘭的悖逆便重演了。多馬、五旬節時的猶太人、摩西時代可拉的背叛，以及一八八八年的背叛，都預表了九一一；按約珥書所言——那時當吹角。按以賽亞書所言，那角被吹響，乃是為要指出上帝子民的罪，因此預表了一八八八年，以及向老底嘉所傳的信息。耶利米的守望者吹角，呼喚人歸回「古道」，這與以賽亞揚聲如角相一致。耶利米的守望者，就是哈巴谷的守望者；他提出這問題：在他歷史中的爭論或辯論裡，他的立場將會是甚麼？
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.
我要站喺守望所，立喺城樓上，觀看祂要對我說甚麼，又要看我因受責備該怎樣回答。哈巴谷書 2:1。
The word “reproved” means “rebuked or argued with” and it infers a question, for the next verse provides an answer.
「reproved」一詞意即「責備或與之爭辯」，並且含有一個問題，因為下一節經文提出了答案。
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.
耶和華回答我說：「你要將這異象寫明，刻在版上，使讀的人可以奔走相告。」哈巴谷書 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.
喺應驗米勒派歷史之時所開始嘅「辯論」或震動，乃係威廉・米勒及其先知預言詮釋法則之信息，同新教神學家之間嘅對峙。米勒派歷史中嘅辯論，始於1840年8月11日，當時「不是較次於耶穌基督本身的人物」降臨，帶着一本小書，要約翰攞來食，從而證實咗米勒派嘅信息。哈巴谷守望者嘅爭辯、多馬嘅疑惑、1888年嘅背叛、可拉嘅背叛，以及五旬節時關於醉酒嘅爭論，都見證住一場始於9/11嘅辯論。呢場所爭辯嘅爭議，乃係關乎後雨之信息；而後雨正係喺9/11開始灑下。
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.
《哈巴谷書》中促使米勒派製作1843年圖表之答案，與兩等敬拜者之發展相互連繫；此兩等人分別由可拉及其黨與摩西、由多馬與其餘門徒、由猶太人在五旬節所提出之醉酒之說與1888年復臨運動之領導層、由1844年之新教徒與米勒派，以及1844年10月22日之愚拙童女與聰明童女所表徵。
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.
喺9/11，基督向祂嘅門徒吹氣，將聖靈賜畀佢哋，作為主日法之前全面傾注以前嘅幾點先降之雨。其後，祂開啟佢哋對先知信息嘅悟性，從摩西開始，以「律上加律」嘅方式，引領呢啲門徒返到耶利米所講嘅古道，喺嗰度佢哋受膏去吹響警告嘅號角。基督喺9/11所吹嘅氣，乃係出自以西結同約翰所見嘅四風，並且呢就係老底嘉嘅信息；呢信息就係「直率嘅見證」，當人抗拒佢嘅時候，就會引起震動。1888年乃係可拉、大坍同亞比蘭背叛嘅預表，因為當時被拒絕嘅，不單止係嗰信息，亦都包括嗰啲蒙揀選、吹出明確號聲嘅守望者。
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.
懷愛倫姊妹曾寫道：「我所見到的搖動」，「將會由那直接的見證所引起；這見證乃是因真實見證者給老底嘉人之勸告而發出的。」1888年的信息就是那直接的見證，而1888年與9/11二者都標誌着《啟示錄》第十八章那位天使的降臨。
“A straight testimony must be borne to our churches and institutions, to arouse the sleeping ones.’
「必須向我哋嘅眾教會同各機構作出直接嘅見證，好喚醒那些沉睡的人。」
“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.
「當人相信並順從主的話時，便會有穩步的進展。現今讓我哋看見我哋極大嘅需要。主未將生命之氣吹入枯乾的骸骨之先，祂不能使用我哋。我聽見有話說：『若沒有上帝之靈深深感動人心，若沒有祂賜生命的影響，真理就成為死的字句。』」《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.
喺9/11，老底嘉信息達到其完全嘅應驗，因為向上帝先前立約之民所發出嘅最後呼召，開始被宣告。正喺呢個時候，懷愛倫姊妹指出：「必須向我哋嘅眾教會同各機構作出直接嘅見證，以喚醒沉睡嘅人。」老底嘉信息係喺9/11《啟示錄》第十八章嗰位天使降下之時開始嘅；呢即係話，喺9/11，向老底嘉嘅基督復臨安息日會信徒所發出、並且現今仍然發出嘅信息，就係「醒起」。約珥喺第一章第五節吩咐醉酒的人要醒起。9/11標誌住復臨運動最後試驗時期嘅來臨，亦代表約珥所發出「醒起」嘅命令。五旬節季節嘅開始，始於上帝子民喺9/11嘅覺醒，並喺星期日法案之前、十個童女比喻應驗之時結束。
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.
喺9/11所發生嘅覺醒，乃係向一班背道之中、屬於立約之民嘅末後世代所發出嘅呼召。喺星期日法案之前嘅嗰一次覺醒，封閉咗先前立約之民嘅門。起頭同結尾乃是一樣；而喺2023年7月，《啟示錄》第十一章嘅兩個見證人，被喚醒去看見2020年7月18日呢個預言所表明嘅悖逆。中間嗰一次覺醒，以悖逆為表徵；而呢一點指出，9/11乃係希伯來字母表嘅第一個字母，2020年7月18日乃係第十三個字母，而星期日法案則係希伯來字母表第二十二個、亦即最後一個字母。第二十二個字母代表神性與人性嘅結合，而呢種結合喺呢三次覺醒當中最後嗰一次達至完成。
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.
主喺 9/11「將生命氣息吹入枯乾的骸骨」，正如佢喺五旬節時期開始之初，向門徒吹咗聖靈一樣。佢升天之後嘅門徒，預表嗰啲領受咗聖靈嘅人；其後，佢哋對先知話語嘅理解，亦藉着「律上加律」呢種方法而被開啟。領受聖靈係喺食飯嘅時候發生嘅，因為喺屬靈上食，就係要食耶穌嘅肉、飲耶穌嘅血；而耶穌就係道。
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.
與可拉、大坍、亞比蘭聯合叛逆的人，所代表的（正如一八八八年復臨運動之領導層一樣）乃是一等藉着敵擋那指出上帝子民之罪的號筒信息，而引致震動的人；同時，他們亦呼籲回歸古道，就是由《利未記》二十六章之「七次」所表徵的那些根基真理。號筒乃是在呼召復興與改革兩者。米勒所持守之預言寶石中的第一顆，也是首先被復臨運動所棄絕的一顆，表徵米勒派運動的開始與終結。由米勒派所宣講之第一位天使的信息，其開始與終結，乃以摩西之「七次」為標記。在開始之時，這信息被接納；在末了之時，卻被棄絕。由於那次棄絕，以西結將復臨運動描繪為一個滿佈枯乾骸骨的平原。由一八六三年直到美國之星期日法令的時期，按《以賽亞書》二十二章而言，乃是異象谷；但按《以西結書》而言，卻是滿佈枯乾骸骨的平原。這兩個預言中的谷，都與約珥的約沙法谷相對應，而約珥也將其稱為斷定谷。
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.
有咗呢啲概念作為基礎之後，便可以提出呢個問題：點解喺9/11之時，《約珥書》竟成為彼得喺五旬節所指認嘅信息呢？我哋會喺以下嘅文章中嘗試闡明呢啲概念。
“(Written November 5, 1892, from Adelaide, South Australia, to ‘Dear Nephew and Niece, Frank and Hattie [Belden].’)
「（於1892年11月5日寫於南澳洲阿德萊德，致『親愛的姪兒姪女，法蘭克與哈蒂〔貝爾登〕。』）」
“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.
「當你蒙聖靈光照之時，你就必看見明尼阿波利斯一切嗰啲邪惡本相，正如上帝所看見的一樣。若我喺呢個世界上再也見唔到你，你總要確信：你無緣無故加諸我身上嗰啲憂傷、困苦同心靈重擔，我都饒恕你。但為咗你自己嘅靈魂，亦為咗嗰位為你而死嘅主嘅緣故，我要你看見並承認你嘅錯誤。你確曾與嗰啲抗拒上帝之靈嘅人聯合。你已經有你所需要嘅一切憑據，足以知道主正藉住瓊斯弟兄同瓦格納弟兄作工；但你卻冇有領受呢光；而且，喺你縱容咗自己嘅情緒、講出反對真理嘅說話之後，你仍然唔覺得自己已經準備好承認你做錯咗，承認呢兩個人係帶住從上帝而來嘅信息，而你卻輕看咗信息同使者。」
“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.
「我從未曾喺我哋嘅民中見過，如同喺明尼阿波利斯所表現出嚟咁樣堅固嘅自滿，同埋唔願接受並承認亮光。主已指示我，凡係存住喺嗰次聚會中所表現之精神嘅人，若未先謙卑自己嘅驕傲，並承認自己並非受上帝之靈所推動，反倒係心思意念同內心都充滿偏見，就冇一個會再有清楚嘅亮光，能辨識那從天上差遣畀佢哋之真理嘅寶貴。主原想親近佢哋，賜福畀佢哋，醫治佢哋背道之病，但佢哋卻唔肯聽從。推動佢哋嘅，正係那曾感動可拉、大坍、亞比蘭嘅同一種精神。以色列中嗰啲人決意抗拒一切足以證明自己錯誤嘅憑據，並且喺佢哋悖逆不滿嘅道路上一直走落去，以致有許多人被引誘離開，而與佢哋聯合。」
“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.
「呢啲係邊個？唔係軟弱嘅人，唔係無知嘅人，唔係未受光照嘅人。喺嗰次背叛之中，有二百五十個首領，喺會中有名望，係有聲望嘅人。佢哋嘅見證係乜嘢？『全會眾個個都係聖潔嘅，耶和華也在他們中間；你們為甚麼自高，超過耶和華的會眾呢？』［民數記 16:3］。當可拉同佢嘅同黨喺神嘅審判之下滅亡嘅時候，嗰啲被佢哋迷惑咗嘅百姓，並冇喺呢個神蹟之中看見耶和華嘅手。到第二日，全會眾都責備摩西同亞倫，話：『你們殺了耶和華的百姓了。』［第 41 節］於是瘟疫臨到會眾，死咗嘅人超過一萬四千。」
“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.
「當我打算離開明尼阿波利斯之時，主的使者站在我旁邊，說：『不可如此；上帝在這地方有工作要你去作。這些人所行的，正是重演可拉、大坍、亞比蘭的背叛。我已將你安置在你當有的位置上；那些不在光中的人必不承認這事；他們也必不理會你的見證；但我必與你同在；我的恩典和能力必扶持你。他們所藐視的，不是你，乃是我差遣給我子民的使者和信息。他們已對主的話表示藐視。撒但已弄瞎他們的眼，並敗壞了他們的判斷；除非各人都為這罪悔改，為這種羞辱上帝之靈、未經聖化的獨立悔改，否則他們必行在黑暗中。若不悔改歸正，使我醫治他們，我就必把燈臺從原處挪去。他們已使自己的屬靈視力昏暗不明。他們不願上帝彰顯祂的靈和祂的大能；因他們對我的話懷着譏誚和厭惡的靈。輕浮、兒戲、戲謔、說笑，乃是他們每日所行的。他們沒有立定心志尋求我。他們行在自己所點的火花中；若不悔改，必躺臥在愁苦之中。主如此說：你當站在你當盡的職守上；因我與你同在，必不離開你，也不丟棄你。』這些出於上帝的話，我不敢置之不理。」
“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」一直喺巴特爾溪以清晰、明亮嘅光線照耀；但係，喺明尼阿波利斯聚會中參與其事嘅人當中，有邊一個已經嚟到光中，並領受主從天上賜畀佢哋嗰真理豐盛嘅寶藏呢？有邊一個曾經一步一步同元帥耶穌基督保持一致呢？有邊一個曾經徹底承認自己錯誤嘅熱心、自己嘅盲目、自己嘅嫉妒同惡意嘅猜疑、自己對真理嘅抗拒呢？一個都冇；並且，因為佢哋長久忽略承認呢光，呢光就已經將佢哋遠遠拋喺後面；佢哋冇喺恩典同我哋主基督耶穌嘅知識上長進。佢哋冇能夠領受所需要嘅恩典——呢恩典本來係佢哋可以得著嘅，並且本來會使佢哋喺宗教經驗上成為剛強嘅人。」
“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.
喺明尼阿波利斯所採取嘅立場，顯然成為咗一道難以跨越嘅障礙，以致喺好大程度上將佢哋困喺疑惑者、詰問者、以及拒絕真理同上帝能力嘅人當中。當另一場危機來到之時，嗰啲長久抗拒證據、證據又層層加添嘅人，必再喺佢哋曾經如此明顯失敗嘅要點上受試驗；而對佢哋嚟講，要領受嗰出於上帝嘅，並拒絕嗰出於黑暗權勢嘅，將會係艱難嘅。因此，佢哋唯一穩妥嘅道路，就係存謙卑而行，為自己嘅腳修直道路，免得瘸腿嘅偏離正路。與乜嘢人結伴，分別極大：究竟係與嗰啲與上帝同行、信靠祂嘅人結伴，抑或與嗰啲跟從自己自以為有嘅智慧、行喺自己所燃之火花中嘅人結伴。
“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.
為要抵消那些敵擋真理之人所施加的影響而必須付出的時間、關懷與勞苦，實在造成了可怕的損失；因為若不是如此，我們本來在屬靈的知識上可以早好幾年進前；並且，若那些本應行在光中之人繼續竭力認識耶和華，好叫他們知道祂的出現確如晨光之預備妥當，就必有許許多多的生靈被加添到教會中。但當如此多的勞苦不得不耗費在教會內部，去抵消那些作工之人的影響——他們竟如花崗岩牆一般，敵擋上帝所賜給祂子民的真理——世界便因此陷於相對的黑暗之中。
“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.
「上帝的意思係，守望者應當興起，以同心合一之聲發出明確的信息，吹出確定的號聲，使眾民都能各就其當盡之本分，在呢項偉大的工作中各盡其職。咁樣，嗰位從天而降、有大權柄的另一位天使之剛強而明亮的光，就必充滿全地，使地因佢的榮耀發光。我哋已經落後咗多年；而嗰啲曾經陷於盲目之中，攔阻咗上帝原意要從明尼阿波利斯會議發出、如同燃燒明燈一樣之信息向前推進的人，實在需要在上帝面前自卑其心，並且看見、明白，呢項工作係點樣因佢哋心思的盲昧同心腸的剛硬而受到攔阻。」
“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.
「人已花咗好多鐘頭喺細微瑣事上爭辯；黃金嘅機會已被浪費，而天上嘅使者卻因延誤而憂傷，且感到不耐煩。聖靈——人對其價值，以及每一個人都必須領受祂呢一點，實在少有賞識。凡領受呢天上恩賜嘅人，必披戴公義嘅軍裝出去，為上帝爭戰。佢哋必尊重主嘅引導，並且因祂嘅憐憫而向祂滿心感恩。但喺好多好多地方，亦喺好多好多場合，都可以真實地像基督時代論到那些自稱為上帝子民嘅人咁講：因為佢哋不信，就不能行許多大能嘅作為。許多一直被黑暗鎖鏈捆綁嘅人，因上帝曾經使用過佢哋，便受到尊重；而佢哋嘅不信，已激起對真理信息嘅疑惑同偏見——天上嘅使者正尋求藉着人作為器皿去傳達呢信息——因信稱義，基督的義。」《The 1888 Materials》，1066–1070。