In order for there to be a voice in the wilderness, there must be a wilderness. In July of 2023, a voice began to sound identifying that the Lion of the tribe of Judah was then unsealing the revelation of Himself as set forth in chapter one of the book of Revelation. The disappointment of Sabbath, July 18, 2020, began the three and a half days of Revelation eleven that ended on Sabbath, December 30, 2023. That Sabbath, for the first time since July 2020, Future for America spoke publicly on a zoom meeting.
要有一把喺曠野嘅聲音，就必須先有曠野。喺2023年7月，一把聲音開始發出，指明猶大支派嘅獅子當時正解開祂自己嘅啟示，正如《啟示錄》第一章所陳明嘅一樣。2020年7月18日安息日嘅失望，開始咗《啟示錄》第十一章所講嘅三日半，並喺2023年12月30日安息日結束。喺嗰個安息日，自2020年7月以來，Future for America 首次喺一個 Zoom 聚會上公開發言。
From that point on, the Revelation of Jesus Christ has been opening progressively. It started with a revelation of the word “truth,” that was then seen to represent a framework of three steps outlined by the first, thirteenth and twenty-second letters of the Hebrew alphabet, when brought together form the word “truth.” The three steps represented in the framework of the word “truth” was an old truth, placed in a new setting.
自嗰一刻開始，耶穌基督嘅啟示一直按部就班咁展開。佢係由對「真理」呢個詞語嘅啟示開始；其後又見到，呢個詞語所代表嘅，乃係由希伯來字母表中第一、第十三同第二十二個字母所勾勒出嚟嘅一個三步驟架構；當呢三個字母合埋一齊，就構成「真理」呢個詞。喺「真理」呢個詞語嘅架構裏面所代表嘅三個步驟，乃係一個舊有嘅真理，被安置於一個新嘅處境之中。
For years we have shown the three steps of the courtyard, holy place and Most Holy Place, were parallel to the three works of the Holy Spirit as He convicts of sin in the courtyard, manifests righteousness in the holy place and judges in the Most Holy Place. We have identified these three steps are manifested throughout God’s Word, but all those understandings were magnified with the framework of “truth,” as of 2023. Taking an old truth and placing it in a new framework of truth is what Christ does as He progressively unseals His Word. The “wilderness” that ended in 2023, represents a prophetic “time of the end,” when a prophecy is unsealed. That prophecy is the revelation of Jesus Christ, who is the “Truth.”
多年以來，我們一直指出，外院、聖所與至聖所這三個步驟，乃與聖靈的三重工作相互平行：祂在外院使人為罪知罪，在聖所彰顯公義，在至聖所施行審判。我們已辨明，這三個步驟貫穿於神全部的聖言之中；但截至 2023 年，這一切理解都在「真理」的框架之下被放大了。將一個舊有的真理置於一個新的真理框架之中，正是基督隨着祂逐步揭開祂的聖言封印時所作的事。於 2023 年終結的「曠野」，象徵一個先知性的「末時」；當其時，一個預言被揭開封印。那個預言，就是耶穌基督的啟示；祂就是「真理」。
“In the time of the Savior, the Jews had so covered over the precious jewels of truth with the rubbish of tradition and fable, that it was impossible to distinguish the true from the false. The Savior came to clear away the rubbish of superstition and long-cherished errors, and to set the jewels of God’s word in the framework of truth. What would the Savior do if he should come to us now as he did to the Jews? He would have to do a similar work in clearing away the rubbish of tradition and ceremony. The Jews were greatly disturbed when he did this work. They had lost sight of the original truth of God, but Christ brought it again to view. It is our work to free the precious truths of God from superstition and error. What a work is committed to us in the gospel!” Review and Herald, June 4, 1889.
「喺救主嘅時代，猶太人已經將真理寶貴嘅珠寶埋沒喺傳統同虛構故事嘅垃圾之下，以致真假已經無法分辨。救主來，係要清除迷信同長久抱持嘅錯誤呢啲垃圾，並且將上帝話語嘅珠寶安置喺真理嘅框架之中。若然救主今日照住昔日到猶太人嗰度嘅方式臨到我哋，佢會做乜嘢呢？佢就必須作類似嘅工作，清除傳統同儀式嘅垃圾。當佢作呢項工作嘅時候，猶太人就大受攪擾。佢哋已經失去咗對上帝原初真理嘅認識，但基督又將佢重新顯明出來。我哋嘅工作，乃係要將上帝寶貴嘅真理從迷信同錯誤之中釋放出來。福音所託付我哋嘅，係何等重大嘅工作啊！」《Review and Herald》，1889年6月4日。
It “is our work to free the precious truths of God from superstition and error,” and “set the jewels of God’s Word in the framework of truth.” In 2023 the Lord introduced the framework of truth, in the structure represented by the word “truth.” That framework brings to view the “original” truths “of God.”
我哋嘅工作，乃係要「將上帝寶貴嘅真理從迷信同錯誤之中釋放出嚟」，並且「將上帝聖言嘅寶石鑲嵌喺真理嘅框架之內」。喺 2023 年，主藉着由「truth」一詞所代表嘅結構，引入咗真理嘅框架。呢個框架使「上帝」嗰啲「原初」嘅真理得以顯明。
“The dust and rubbish of error have buried the precious jewels of truth, but the Lord’s workers can uncover these treasures, so that thousands will look upon them with delight and awe. Angels of God will be beside the humble worker, giving grace and divine enlightenment, and thousands will be led to pray with David, ‘Open thou mine eyes that I may behold wondrous things out of thy law.’ Truths that have been for ages unseen and unheeded, will blaze forth from the illuminated pages of God’s holy word. The churches generally that have heard, refused, and trampled upon the truth, will do more wickedly; but ‘the wise,’ those who are honest, will understand. The book is open, and the words of God reach the hearts of those who desire to know his will. At the loud cry of the angel from heaven who joins the third angel, thousands will awake from the stupor that has held the world for ages, and will see the beauty and value of the truth.” Review and Herald, December 15, 1885.
錯謬的塵土與垃圾已將真理寶貴的珠寶埋沒；然而，主的工人能把這些珍寶發掘出來，以致千千萬萬的人要懷着喜樂與敬畏注視它們。上帝的天使必站在那謙卑的工人旁邊，賜下恩典與神聖的光照；又有千千萬萬的人要被引導，像大衛一樣禱告說：「求你開我的眼睛，使我看出你律法中的奇妙。」那些歷代以來未被看見、未被留意的真理，將要從上帝聖言那被光照的篇頁中煥發光芒。那些一般已經聽過真理、卻拒絕並踐踏真理的眾教會，必行事更加邪惡；但「智慧人」，就是誠實的人，必明白。那書卷已經展開，上帝的話語觸及那些渴望明白祂旨意之人的心。當那與第三位天使聯合、從天而來之天使發出大呼聲之時，千千萬萬的人將從那多年來籠罩世界的昏睡中醒來，並且要看見真理的美麗與價值。Review and Herald, December 15, 1885.
The “Lord’s workers” who are “the wise” and “who are honest” “will understand,” and will “uncover” “treasures, so that thousands will look upon them with delight and awe.” Unfortunately for Laodicean Adventism it is not they who wake up from their stupor at the loud cry of the third angel, for that is the Sunday law, and that is much too late for Adventism to awaken. The eleventh-hour workers awaken from their “stupor” “at the loud cry of the angel who joins the third angel” at the soon-coming Sunday law. Since 2024, “Truths that have been for ages unseen and unheeded,” have been blazing “forth from the illuminated pages of God’s holy word.”
「主嘅工人」——即係「有智慧」同埋「誠實」嘅人——「必明白」，並且要「發掘」出「寶藏，以致成千上萬嘅人都要以欣喜同敬畏嘅心觀看。」可惜，對老底嘉嘅復臨信仰而言，並唔係佢哋喺第三位天使大聲呼喊之時，從佢哋嘅昏睡之中醒過嚟，因為嗰就係星期日法案，而對復臨信仰嚟講，到嗰時先醒悟實在太遲。第十一個鐘頭嘅工人，乃係喺即將來臨嘅星期日法案之時，「喺那與第三位天使聯合之天使嘅大聲呼喊中」，從佢哋嘅「昏睡」之中醒過嚟。自 2024 年以來，「歷世歷代未曾被看見、亦未曾被留意嘅真理」，一直由「上帝聖言蒙光照嘅書頁」中燦然照耀而出。
In Isaiah 22:22 Eliakim is given a key, and in Matthew 16 Peter is given the keys to the kingdom.
喺以賽亞書22:22，以利亞敬獲賜一把鑰匙；而喺馬太福音16章，彼得則獲賜天國的鑰匙。
And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:22.
我必將大衛家嘅鑰匙放喺佢肩頭上；佢開，就冇人能關；佢關，就冇人能開。以賽亞書 22:22。
The “key” is given to Philadelphia, for that is the only other place in the Scriptures the key of opening and shutting is referenced.
「鑰匙」賜予非拉鐵非，因為喺《聖經》之中，除咗呢度之外，惟有另一處提到呢把開啟同關閉嘅鑰匙。
And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Revelation 3:7, 8.
你要寫信畀非拉鐵非教會嘅使者，話：嗰位聖潔、真實、攞住大衛嘅鑰匙、開咗就冇人能關、關咗就冇人能開嘅，咁樣講：我知道你嘅行為；睇吓，我已經喺你面前設立咗一扇敞開嘅門，係冇人能關得住嘅；因為你略有一點力量，又遵守咗我嘅道，亦冇否認我嘅名。啟示錄 3:7, 8。
At the last interaction with the quibbling Jews, Christ raised a question that the Jews could not answer.
喺與嗰啲吹毛求疵嘅猶太人最後一次交鋒之時，基督提出咗一個猶太人無法回答嘅問題。
While the Pharisees were gathered together, Jesus asked them, Saying, What think ye of Christ? whose son is he? They say unto him, The Son of David. He saith unto them, How then doth David in spirit call him Lord, saying, The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool? If David then call him Lord, how is he his son?
法利賽人聚集嘅時候，耶穌問佢哋，話：「你哋對基督有乜嘢睇法？佢係邊個嘅子孫呢？」佢哋對佢話：「大衛嘅子孫。」耶穌對佢哋話：「咁樣，大衛喺靈裏點解稱佢為主，話：『主對我主說：你坐喺我右邊，等我使你嘅仇敵成為你腳下嘅腳凳。』呢？大衛既然稱佢為主，佢又點會係大衛嘅子孫呢？」
And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions. Matthew 22:41–46.
冇一個人能夠回答祂一句；從嗰日起，亦冇人敢再問祂甚麼。馬太福音 22:41–46。
The Jews were unable to understand the prophetic relationship of David and Christ, for they lacked the prophetic keys to understand the biblical language of line upon line. Christ ended His interaction with the Jews by identifying their blindness was based upon their inability to correctly divide the Word of truth. He had identified that if you understood Moses, you would understand Christ, but they did not understand the Scriptures they claimed to uphold and defend.
猶太人未能明白大衛與基督之間嘅先知性關係，因為佢哋缺乏明白聖經「律上加律、令上加令」呢種語言嘅先知性鑰匙。基督以指出佢哋嘅瞎眼乃建基於佢哋不能正確分解真理之道，作為祂與猶太人互動嘅結束。祂曾指出，若你哋明白摩西，就會明白基督；然而，佢哋其實並不明白自己所聲稱要持守同維護嘅聖經。
The “key” of the “house of David” was given to the Millerites, who were the church of Philadelphia. The “key” was a reformatory movement that was represented by open and shut doors. From 1798 unto 1863 the Millerite movement went from the experience of Philadelphia unto the experience of Laodicea, while going from a movement unto a church. A door opened and a door closed on April 19, 1844, as a door opened and a door closed on October 22, 1844, as a door opened and a door closed in 1863.
「大衛家」的「鑰匙」賜予了米勒派，而佢哋就係非拉鐵非教會。呢條「鑰匙」係一場改革運動，以開咗同關咗嘅門嚟表徵。由1798年直到1863年，米勒派運動由非拉鐵非嘅經歷進到老底嘉嘅經歷，同時亦由一場運動轉變為一個教會。喺1844年4月19日，有一扇門開咗，亦有一扇門關咗；喺1844年10月22日，有一扇門開咗，亦有一扇門關咗；到1863年，又有一扇門開咗，亦有一扇門關咗。
Eliakim had a key, but Peter was given “keys.” The key in the singular was the shut door of 1844.
以利亞敬有一條鑰匙，但彼得卻被賜予「鑰匙」。單數的鑰匙，乃是指一八四四年那道關上的門。
“The subject of the sanctuary was the key which unlocked the mystery of the disappointment of 1844. It opened to view a complete system of truth, connected and harmonious, showing that God’s hand had directed the great advent movement and revealing present duty as it brought to light the position and work of His people.” The Great Controversy, 423.
「聖所呢個題目，乃係打開1844年嗰次失望之謎嘅鑰匙。佢將一個完整、彼此聯繫而又和諧一致嘅真理體系展現出嚟，顯明上帝嘅手一直引導住嗰場偉大嘅復臨運動，並且喺將祂子民嘅地位同工作顯明出嚟嘅時候，揭示咗當前嘅本分。」《善惡之爭》，423頁。
The subject of the sanctuary was the key that unlocked the shut door of 1844, but Peter was also given the keys of the kingdom.
聖所呢個題目，乃係開啟一八四四年那道關閉之門嘅鑰匙；但彼得亦都曾被賜予天國嘅鑰匙。
And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Matthew 16:17–19.
耶穌回答他說：「西門巴約拿，你是有福的！因為這不是屬血肉的指示了你，乃是我在天上的父指示的。我還告訴你，你是彼得，我要把我的教會建造在這磐石上；陰間的門不能勝過她。我要把天國的鑰匙給你；凡你在地上所捆綁的，在天上也要捆綁；凡你在地上所釋放的，在天上也要釋放。」馬太福音 16:17–19。
Line upon line, Philadelphia, the last covenant bride as represented by Peter, is given the key of the house of David as well as the keys to the kingdom of heaven. The key of the house of David is the last subject Jesus interacted with the Pharisees over.
一行又一行，非拉鐵非亞——由彼得所預表之末後立約新婦——被賜予大衛家的鑰匙，以及天國的鑰匙。大衛家的鑰匙，乃是耶穌與法利賽人最後所論及的題目。
While the Pharisees were gathered together, Jesus asked them, Saying, What think ye of Christ? whose son is he? They say unto him, The Son of David. He saith unto them, How then doth David in spirit call him Lord, saying, The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool? If David then call him Lord, how is he his son?
法利賽人聚集嘅時候，耶穌問佢哋，話：「你哋對基督點睇？佢係邊個嘅子孫呢？」佢哋對佢話：「大衛嘅子孫。」耶穌對佢哋話：「咁樣，大衛喺靈裏點解稱佢為主，話：『主對我主說：你坐喺我右邊，等我使你嘅仇敵作你腳下嘅腳凳。』大衛若稱佢為主，佢又點會係大衛嘅子孫呢？」
And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions. Matthew 22:41–46.
並且冇有人能夠回答祂一句話；從那日起，也冇有人再敢向祂發問。馬太福音 22:41–46。
The subject of David and his Lord is exactly where Peter begins at Pentecost in the upper room at the third hour. The subject that closed the door of interaction between the Pharisees and Christ is the key Peter used to open the door of the upper room at Pentecost.
關於大衛同佢嘅主呢個題目，正正就係彼得喺五旬節第三個鐘頭於樓房之上開始講論之處。嗰個曾經封閉法利賽人同基督之間來往之門嘅題目，正係彼得喺五旬節用嚟打開樓房之門嘅鑰匙。
For David is not ascended into the heavens: but he saith himself, The Lord said unto my Lord, Sit thou on my right hand, Until I make thy foes thy footstool. Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ.
大衛並沒有升到諸天之上；但他自己說：『主對我主說：你坐在我的右邊，等我使你的仇敵作你的腳凳。』所以，以色列全家當確實知道，你們所釘十字架的這位耶穌，神已經立他為主，為基督。
Now when they heard this, they were pricked in their heart, and said unto Peter and to the rest of the apostles, Men and brethren, what shall we do?
眾人聽見這話，覺得扎心，就對彼得和其餘的使徒說：「諸位弟兄，我們當怎樣行呢？」
Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call. And with many other words did he testify and exhort, saying, Save yourselves from this untoward generation. Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls. Acts 2:34–41.
彼得就對佢哋講：「你哋要悔改，人人都要奉耶穌基督嘅名受浸，使罪得赦，就必領受聖靈嘅恩賜。因為呢個應許係俾你哋、俾你哋嘅兒女，同埋一切喺遠方嘅人，就係主我哋嘅神所召來嘅人。」彼得又用許多別嘅話作見證，勸勉佢哋，話：「你哋當救自己脫離呢個乖謬嘅世代。」於是，領受咗佢話語嘅人就受咗浸；嗰一日，門徒約添咗三千人。使徒行傳 2:34–41。
Peter had the keys to bind or loose, and when he did so, heaven was in agreement with Peter’s action. Peter represents Divinity and humanity working together to unseal the truths of God’s Word. When those truths are unsealed, they are represented as knowledge.
彼得持有捆綁或釋放嘅鑰匙；而當佢如此行嘅時候，天上就與彼得嘅行動一致。彼得象徵神性與人性同工，以開啟神話語中所封存嘅真理。當呢啲真理被開啟時，佢哋就被表達為知識。
“The key of knowledge in Christ’s day had been taken away by those who should have held it to unlock the treasure house of wisdom in the Old Testament Scriptures. The rabbis and teachers had virtually shut up the kingdom of heaven from the poor and the afflicted, and left them to perish. In His discourses Christ did not bring many things before them at once, lest He might confuse their minds. He made every point clear and distinct. He did not disdain the repetition of old and familiar truths in prophecies if they would serve His purpose to inculcate ideas.
喺基督嘅日子裏，知識嘅鑰匙已被嗰啲本應持守佢、藉以開啟舊約聖經中智慧寶庫嘅人奪去。拉比同教師幾乎已將天國向貧窮同受苦嘅人關閉，任由佢哋滅亡。基督喺祂嘅講論中，並冇一次過將許多事擺喺佢哋面前，免得使佢哋心思混亂。祂使每一點都清楚明確。若舊有而熟悉嘅真理同預言能達成祂灌輸思想嘅目的，祂並不輕看重複講述。
“Christ was the originator of all the ancient gems of truth. Through the work of the enemy these truths had been displaced. They had been disconnected from their true position, and placed in the framework of error. Christ’s work was to readjust and establish the precious gems in the framework of truth. The principles of truth which had been given by Himself to bless the world had, through Satan’s agency, been buried and had apparently become extinct. Christ rescued them from the rubbish of error, gave them a new, vital force, and commanded them to shine as precious jewels, and stand fast forever.
「基督乃一切古代真理寶石之本源。由於仇敵嘅作為，呢啲真理已被挪移；佢哋已經脫離咗本來正確嘅位置，被安放喺錯謬嘅架構之中。基督嘅工作，就係要將呢啲珍貴嘅寶石重新調整，並安置喺真理嘅架構之內。呢啲真理嘅原則，本係由祂親自賜下，為要造福世界；然而藉着撒但嘅作為，卻被埋沒，並且似乎已經絕跡。基督將佢哋從錯謬嘅瓦礫之中拯救出嚟，賦予佢哋嶄新而活潑嘅力量，並命定佢哋要如寶貴嘅珠玉發光，且永遠屹立不移。」
“Christ Himself could use any of these old truths without borrowing the smallest particle, for He had originated them all. He had cast them into the minds and thoughts of each generation, and when He came to our world He rearranged and vitalized the truths which had become dead, making them more forcible for the benefit of future generations. It was Jesus Christ who had the power of rescuing the truths from the rubbish, and again giving them to the world with more than their original freshness and power.” Manuscript Releases, volume 13, 240, 241.
「基督自己可以運用呢一切古老嘅真理，而毋須借用絲毫，因為呢一切都係祂所創始嘅。祂曾將呢啲真理鑄入每一代人嘅心思意念之中；及至祂來到我哋呢個世界，祂便將嗰啲已經變成死寂嘅真理重新整理，使之恢復活力，叫佢哋更有力地造福後來嘅世代。正係耶穌基督有能力將真理從瓦礫廢堆之中拯救出來，並且再次賜畀世界，使之比起初更具新鮮同能力。」《Manuscript Releases》，第13卷，240、241頁。
Peter’s keys were to bind and to loose, and Peter represents the last Christian bride, who are the one hundred and forty-four thousand. The binding message of Peter represented in the witness of the one hundred and forty-four thousand is the sealing. The loosing message of Peter in the witness of the one hundred and forty-four thousand is Islam of the third woe.
彼得嘅鑰匙係用嚟捆綁同釋放，而彼得象徵末後嘅基督徒新婦，即嗰十四萬四千人。彼得喺十四萬四千人見證中所代表嘅捆綁信息，就係印記。彼得喺十四萬四千人見證中所代表嘅釋放信息，就係第三樣災禍嘅伊斯蘭。
“I then saw the third angel. Said my accompanying angel, ‘Fearful is his work. Awful is his mission. He is the angel that is to select the wheat from the tares, and seal, or bind, the wheat for the heavenly garner. These things should engross the whole mind, the whole attention.’” Early Writings, 119.
「我跟住見到第三位天使。我身旁嘅天使話：『佢嘅工作令人敬畏；佢嘅使命極其莊嚴可畏。佢就係嗰位要將麥子同稗子分別出嚟，並且將麥子印記，或者捆綁起來，收歸天上倉裡嘅天使。呢啲事應當佔據全副心思、全副注意。』」《早期著作》，119。
The wheat that are bound are represented by the first fruit wheat offering of Pentecost, that as a wave offering would represent the lifting up of the ensign of the one hundred and forty-four thousand. The sealing of God’s people is Peter’s internal message, that occurs during the history of Islam of the third woe that is progressively loosed from 9/11 onward.
嗰啲被捆綁嘅麥子，乃係由五旬節初熟麥子之獻祭所預表；作為搖祭，呢祭就代表舉起嗰十四萬四千人之旗號。上帝子民嘅蓋印，乃係彼得內部嘅信息；呢事發生喺第三樣禍——即伊斯蘭嘅歷史——當中，並自 9/11 起逐步被釋放。
And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. Revelation 7:1–3.
此後，我看見四位天使站在地的四角，執持地上的四風，使風不吹在地上、海上，和任何樹上。我又看見另一位天使，從日出之地上來，拿着永生神的印；他就大聲呼喊那四位得了權柄可以傷害地和海的天使，說：「不可傷害地，也不可傷害海和樹木，等到我們在我們神眾僕人的額上印了印。」啟示錄 7:1–3
Those four winds that are restrained during the binding of God’s people were released at 9/11, and then restrained by George Bush the lesser. The external message of Peter is Islam, and the loosening and the restraining if Islam is the external message that runs through the sealing time. Peter’s humanity is connected with Divinity, for the keys given to him represent agreement between heaven and earth.
喺上帝子民受印嘅期間被抑制住嘅嗰四股風，喺 9/11 時被釋放，之後又被小布殊所抑制。彼得外在嘅信息係伊斯蘭，而嗰種釋放同抑制——若然伊斯蘭係貫穿受印時期嘅外在信息——就貫穿其中。彼得嘅人性與神性相連，因為賜畀佢嘅鑰匙代表住天同地之間嘅一致。
We will continue this study in the next article.
我哋將會喺下一篇文章繼續呢項研究。
“The darkness of the evil one encloses those who neglect to pray. The whispered temptations of the enemy entice them to sin; and it is all because they do not make use of the privileges that God has given them in the divine appointment of prayer. Why should the sons and daughters of God be reluctant to pray, when prayer is the key in the hand of faith to unlock heaven’s storehouse, where are treasured the boundless resources of Omnipotence? Without unceasing prayer and diligent watching we are in danger of growing careless and of deviating from the right path. The adversary seeks continually to obstruct the way to the mercy seat, that we may not by earnest supplication and faith obtain grace and power to resist temptation.
惡者的黑暗籠罩着那些忽略祈禱的人。仇敵低聲的試探引誘他們去犯罪；這一切皆因他們沒有運用上帝在祈禱這神聖安排中所賜給他們的特權。上帝的兒女為何竟對祈禱有所遲疑呢？因為祈禱乃是信心手中的鑰匙，用以開啟天上的府庫；在那裏珍藏着全能者無窮的資源。若沒有不住的祈禱和殷勤的儆醒，我們便有流於疏忽、偏離正路的危險。那敵對者不斷設法攔阻通往施恩座的道路，免得我們藉着懇切的祈求和信心，得着恩典與能力去抵擋試探。
“There are certain conditions upon which we may expect that God will hear and answer our prayers. One of the first of these is that we feel our need of help from Him. He has promised, ‘I will pour water upon him that is thirsty, and floods upon the dry ground.’ Isaiah 44:3. Those who hunger and thirst after righteousness, who long after God, may be sure that they will be filled. The heart must be open to the Spirit’s influence, or God’s blessing cannot be received.
「我哋若要期望上帝垂聽並應允我哋嘅祈禱，乃有若干條件。其中首要之一，就係我哋要感覺自己需要從祂而來嘅幫助。祂曾應許：『我要將水澆灌口渴的人，將河澆灌乾旱之地。』以賽亞書 44:3。凡飢渴慕義、切切渴想上帝嘅人，都可以確信自己必得飽足。人心必須向聖靈嘅感化敞開，否則就不能領受上帝嘅福氣。」
“Our great need is itself an argument and pleads most eloquently in our behalf. But the Lord is to be sought unto to do these things for us. He says, ‘Ask, and it shall be given you.’ And ‘He that spared not His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things?’ Matthew 7:7; Romans 8:32.
「我哋極大嘅需要，本身就係一個論據，並且為我哋作出最有力嘅懇求。但主仍然要我哋為呢啲事去求問祂。祂話：『你哋祈求，就給你哋。』又話：『神既不愛惜自己嘅兒子，為我哋眾人把祂交出來，豈不也把萬物和祂一同白白地賜給我哋嗎？』馬太福音 7:7；羅馬書 8:32。」
“If we regard iniquity in our hearts, if we cling to any known sin, the Lord will not hear us; but the prayer of the penitent, contrite soul is always accepted. When all known wrongs are righted, we may believe that God will answer our petitions. Our own merit will never commend us to the favor of God; it is the worthiness of Jesus that will save us, His blood that will cleanse us; yet we have a work to do in complying with the conditions of acceptance.
「我哋若喺心裏注重罪孽，若緊抱住任何自己明知嘅罪，主就唔會垂聽我哋；但悔改痛悔之人嘅祈禱，總係蒙悅納。當一切已知嘅錯失都已經糾正之後，我哋就可以相信，上帝必會應允我哋嘅祈求。我哋自己嘅功德，永遠唔能夠使我哋蒙上帝悅納；拯救我哋嘅，乃係耶穌嘅義；洗淨我哋嘅，乃係佢嘅寶血；然而，喺符合蒙悅納之條件呢件事上，我哋亦有本分要盡。」
“Another element of prevailing prayer is faith. ‘He that cometh to God must believe that He is, and that He is a rewarder of them that diligently seek Him.’ Hebrews 11:6. Jesus said to His disciples, ‘What things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them.’ Mark 11:24. Do we take Him at His word?” Steps to Christ, 94–96.
「得勝嘅祈禱另一個要素就係信心。『到上帝面前來的人，必須信有上帝，且信祂賞賜那懇切尋求祂的人。』希伯來書 11:6。耶穌對祂嘅門徒話：『所以我告訴你們，凡你們禱告祈求嘅，無論是甚麼，只要信是得着嘅，就必得着。』馬可福音 11:24。我哋係咪照祂所講嘅去信呢？」《喜樂的泉源》，94–96。
“Here is a lesson for young men who profess to be servants of God, bearing His message, who are exalted in their own estimation. They can trace nothing remarkable in their experience, as could Elijah, yet they feel above performing duties which to them appear menial. They will not come down from their ministerial dignity to do needful service, fearing that they will be doing the work of a servant. All such should learn from the example of Elijah. His word locked the treasures of heaven, the dew and rain, from the earth three years. His word alone was the key to unlock heaven and bring showers of rain. He was honored of God as he offered his simple prayer in the presence of the king and the thousands of Israel, in answer to which fire flashed from heaven and kindled the fire upon the altar of sacrifice. His hand executed the judgment of God in slaying eight hundred and fifty priests of Baal; and yet, after the exhausting toil and most signal triumph of the day, he who could bring clouds and rain and fire from heaven was willing to perform the service of a menial and run before the chariot of Ahab in the darkness and in the wind and rain to serve the sovereign whom he had not feared to rebuke to his face because of his sins and crimes. The king passed within the gates. Elijah wrapped himself in his mantle and lay upon the bare earth.” Testimonies, volume 3, 287.
「呢度有一個教訓，係畀嗰啲自稱係上帝僕人、肩負祂信息嘅年輕人；佢哋喺自己眼中自高自大。佢哋喺自己嘅經歷中，搵唔到任何如以利亞所經歷過咁非凡嘅事；然而，佢哋卻自覺高於去履行一啲喺佢哋睇來屬於卑微嘅職責。佢哋唔肯放低自己作為傳道人嘅尊嚴，去作所必需嘅服事，惟恐自己係喺作僕人嘅工。一切呢樣嘅人，都應當從以利亞嘅榜樣學習。佢嘅說話曾將天上嘅寶藏——露水同雨——向大地關閉咗三年。單單佢嘅一句話，就係開啟天門、降下甘霖嘅鑰匙。當佢喺王同以色列成千上萬人面前獻上佢簡單嘅祈禱時，上帝尊榮咗佢；回應呢個禱告，火就從天降下，點着咗祭壇上祭牲嘅火。佢嘅手執行咗上帝嘅審判，殺咗八百五十個巴力祭司；然而，喺嗰日筋疲力盡嘅勞苦同最顯赫嘅勝利之後，呢位能夠使雲彩、雨水同天火降臨嘅人，竟然甘心去作一個卑微僕役所作嘅服事，在黑暗之中、喺風雨裏面，跑喺亞哈嘅車前，去服事呢位君王——就係佢曾因對方嘅罪惡同罪行而毫不畏懼、當面責備過嘅嗰一位。王進咗城門之內。以利亞就用外衣裹住自己，躺喺光禿禿嘅地上。」《Testimonies》卷三，287。