The generation that witnessed the arrival of the third woe, on September 11, 2001 is the last generation of earth’s history. The passage from Ezekiel which confirms this truth was understood by the Millerites as directly connected with the parable of the ten virgins, and therefore Habakkuk chapter two. In that history, the vision of Habakkuk chapter two, that would “no longer tarry,” and which was fulfilled on October 22, 1844, prefigured the soon-coming Sunday law in the United States. But Ezekiel’s prediction of the vision that would no longer be prolonged is perfectly fulfilled in the history of the sealing of the one hundred and forty-four thousand, which began with the arrival of the third woe, on September 11, 2001.
見證第三樣災禍喺二〇〇一年九月十一號臨到个該一代，乃是地上歷史个末後一代。以西結書內證實此真理个經文，米勒派曾理解爲直接連着十個童女个比喻，因此也連着哈巴谷書第二章。喺該段歷史當中，哈巴谷書第二章个異象，就是「弗再遲延」个異象，並且喺一八四四年十月二十二號應驗个，乃是預表美國即將來臨个星期日法令。然而，以西結所預言个弗再延長个異象，乃喺十四萬四千人受印个歷史當中得到完全應驗；此段歷史始於第三樣災禍喺二〇〇一年九月十一號个臨到。
And the word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision. For there shall be no more any vain vision nor flattering divination within the house of Israel. For I am the Lord: I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged: for in your days, O rebellious house, will I say the word, and will perform it, saith the Lord God. Again the word of the Lord came to me, saying, Son of man, behold, they of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord God. Ezekiel 12:21–28.
耶和华个话临到我，讲：“人子啊，以色列地里侬众人有一句啥个俗语，讲：‘日子迟延，一切异象都落空。’所以侬要对伊拉讲：主耶和华如此讲：我要叫这句俗语止息，以色列中人弗再用伊做俗语；侬却要对伊拉讲：‘日子临近，一切异象个应验也临近了。’因为在以色列家中，弗再有虚假个异象，也弗再有谄媚个占卜。因为我是耶和华；我要讲，凡我所讲个话，必要成就，弗再迟延。悖逆个家啊，就在侬众人个日子里，我要讲这话，也要成全伊。”这是主耶和华讲个。 耶和华个话再一趟临到我，讲：“人子啊，看哪，以色列家个众人讲：‘伊所看见个异象，是关乎许多日子以后个；伊所说个预言，是指着遥远个时候。’所以侬要对伊拉讲：主耶和华如此讲：我个话再弗有一句会迟延；我所讲个话，必要成就。”这是主耶和华讲个。以西结书 12:21–28。
All the prophets speak of the last days, and the “vain vision” and “flattering divination” “within the house of Israel,” is the counterfeit latter rain, a “peace and safety” message, which argues that “the vision that he seeth is for many days to come, and he prophesieth of the times that are far off.” This is the “debate” of Habakkuk, for those who present the “vain vision,” argue against “the vision he seeth”. They claim that “The vision that he seeth is for many days to come, and he prophesieth of the times that are far off.” The messengers of the peace and safety message claim, “the days are prolonged, and every vision faileth,” after all did not he predict July 18, 2020? The messengers of the “vain vision” are also identified by Ezekiel in the first two verses of the chapter.
众先知侪讲到末后个日子；而“以色列家”里向个“虚假个异象”搭“谄媚个占卜”，就是冒充个晚雨，就是“平安稳妥”个信息。伊主张：“伊所见个异象，是为许多日子以后个事；伊所说预言，是论到远后个时候。” 这就是哈巴谷所讲个“争辩”；因为提出“虚假个异象”个人，是拿“伊所见个异象”来相争个。伊拉声称：“伊所见个异象，是为许多日子以后个事；伊所说预言，是论到远后个时候。” 传讲平安稳妥信息个使者讲：“日子迟延，样样异象都落空。” 毕竟，伊弗是预告了 2020 年 7 月 18 日么？ “虚假个异象”个使者，也弗以西结仔本章头两节里向被指认出来。
The word of the Lord also came unto me, saying, Son of man, thou dwellest in the midst of a rebellious house, which have eyes to see, and see not; they have ears to hear, and hear not: for they are a rebellious house. Ezekiel 12:1, 2.
耶和华个话语又临到我，讲：人子啊，侬住勒悖逆之家当中；伊拉有眼睛好看，却看勿见；有耳朵好听，却听勿着；因为伊拉是个悖逆之家。以西结书 12:1, 2。
The prophets all agree with each other, and all speak of the last days, and when Christ addressed the quibbling Jews in the history of His ministry He quoted Isaiah to identify the quibbling Jews who were then being divorced from God, as having eyes to see, yet seeing not, and ears to hear, yet hearing not. Now as then, Ezekiel is addressing Laodicean Adventism’s scornful men, the quibbling Jews of our day, who propose a peace and safety message in opposition to the message of the latter rain. Jesus was governed by the rules He placed into His Word, so His predictions are also addressing the last days more specifically than the days in which he addressed the quibbling Jews.
众先知个个相合，侪是讲末后个日子；基督在伊服事个历史当中，对付詏辩个犹太人个辰光，也曾引用以赛亚，指出当时正被上帝所休弃个詏辩犹太人，虽则有眼可看，却看弗见；有耳可听，却听弗着。现在也像彼辰光一样，以西结正向老底嘉复临派里向讥诮个众人发话，就是我侪今朝个詏辩犹太人；伊拉提出“平安稳妥”个信息，来敌挡晚雨个信息。耶稣行事是受伊自家安置在伊圣言里个法则所辖制，所以伊个预言所指向个，也是末后个日子，而且比起伊当年对詏辩犹太人发话个时代，更加确切地是指向末后的日子。
Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes and hear with their ears, and should understand with their heart, and should be converted, and I should heal them. But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Matthew 13:13–17.
所以我用比喻对佢拉讲：因为佢拉看看弗见，听听弗着，也弗明白。应验勒佢拉身浪个，正是以赛亚个预言，讲：‘尔拉听是要听见，却总弗明白；看是要看见，却总弗晓得。因为这百姓个心硬粗了，耳朵发钝，眼睛自家闭起；免得佢拉用眼睛看见，用耳朵听见，用心里明白，回转过来，我就医治佢拉。’不过，尔拉个眼睛有福了，因为看得见；尔拉个耳朵有福了，因为听得着。我实在告诉尔拉：从前有多多少少先知同义人，切望要看尔拉所看见个，却弗曾看见；要听尔拉所听见个，却弗曾听见。马太福音 13:13–17。
The phenomenon of a people who hear, yet don’t hear, and see, but don’t see, is the characteristic of a former people of God who are in the process of being passed by. That prophetic phenomenon is a fulfillment of Isaiah’s prophecy of such a situation. As with all prophets, Isaiah, along with Christ, is speaking of the last days.
一班人听是听见了，却弗曾听进去；看是看见了，却弗曾看明白；迭种现象，就是一班前时个神个子民，正在过程当中被越过去个特征。迭种先知性个现象，正是以赛亚关于迭种光景之预言个应验。像一切先知一样，以赛亚连同基督，所讲个乃是末后个日子。
In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. And the posts of the door moved at the voice of him that cried, and the house was filled with smoke. Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts. Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged. Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:1–10.
烏西雅王崩个當年，我看見主坐勒寶座浪；其位高高在上，伊个衣裾充滿聖殿。撒拉弗侍立勒伊以上；各有六個翅膀：用兩個遮面，用兩個遮腳，用兩個飛翔。彼此呼喊講：聖哉，聖哉，聖哉，萬軍之耶和華；伊个榮光充滿全地。因呼喊者个聲音，門檻个根基震動，殿內充滿了煙霧。 我就講：禍哉，我滅亡了！因為我是嘴唇污穢个人，又住勒嘴唇污穢之民當中；因為我个眼睛看見了大君王，萬軍之耶和華。有一個撒拉弗飛到我這裏，手裏拿着紅炭，係用火剪從祭壇浪取下來个；伊將炭沾勒我个口浪，講：看哪，這已經沾着儂个嘴唇；儂个罪孽便除掉了，儂个罪過也赦免了。 我又聽見主个聲音講：我可以差遣哪個？哪個肯爲我儂去呢？我講：我勒這裏，請差遣我。伊講：儂去對這百姓講：儂聽是聽見了，總勿明白；看是看見了，總勿曉得。要使這百姓个心蒙脂油，耳朵發沉，眼睛閉着；免得伊拉眼睛看見，耳朵聽見，心裏明白，回轉過來，便得醫治。以賽亞書 6:1–10。
Isaiah, Ezekiel and Christ are all representing those who are being sealed in the last days, during the latter rain, when the true and false message of the latter rain is being debated, in fulfillment of Habakkuk chapter two. According to Jesus, in the time period when this is fulfilled, the righteous are “seeing” the parables, which is a symbol of prophecy. The “wise” are understanding the prophetic message of the latter rain, but those represented by the quibbling Jews do not see or hear, and according to Ezekiel they present a peace and safety message arguing that the fulfillment of the predictions are far off in the future. They do not deny the predictions; the quibbling Jews gave lip-service to the prediction of the coming Messiah; but they simply placed the event into the far-off future. Yet Jesus pronounced a blessing upon those who would “see” the prophetic message of their time.
以赛亚、以西结同基督，侪是预表末后日子、晚雨时期受印记个人；正当晚雨个真信息搭假信息相争辩个辰光，此事正应验哈巴谷书第二章。照耶稣所讲，到此项预言应验个时期，义人是在“看见”比喻；此“看见”乃是预言个表号。“聪明”个人明白晚雨个预言信息；不过，给好争辩个犹太人所代表个彼等，却弗看见，也弗听见。并且照以西结所讲，伊拉传讲平安稳妥个信息，硬说预言个应验离现在还远，在将来。伊拉并弗否认预言；好争辩个犹太人嘴上也承认将来弥赛亚要来个预言；不过，伊拉单单把此事摆到遥远个将来。然则，耶稣却宣告祝福归于凡能“看见”伊拉彼时预言信息个人。
In Christ’s day it was the message that arrived at His baptism, when the Holy Spirit descended. The descent of the Holy Spirit at His baptism prefigured the descent of the angel of Revelation ten on August 11, 1840. The divine descent in either history marked the arrival of the present truth message of that age, for Jesus it was the message of His death and resurrection, as represented by His baptism. For the Millerites it was the message of Islam of the first and second woes that confirmed the testing message of time-prophecy. Both of those histories align with the arrival of the testing message of the latter rain on September 11, 2001. This is why Sister White records the following:
㧹基督个日子里，介个信息是在伊受洗个辰光来到个，当辰光圣灵降落。伊受洗辰光圣灵个降临，预表《启示录》第十章里个天使在1840年8月11日个降临。无论在哪一段历史里，介种神圣个降临，侪标明彼个时代现时真理信息个来到；对耶稣来说，这是伊个死同复活个信息，正如伊个受洗所表明个一样。对米勒派来说，这是伊斯兰教头一个同第二个灾祸个信息，证实了时间预言个试验性信息。介两段历史侪同2001年9月11日后雨试验性信息个来到相吻合。所以怀姐妹记下了下面个话：
“All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.
「1840–1844 年間所賜落个一切信息，現今總要講得有力，因為有許多人已經失脫伊拉个方向。此等信息總要傳到各教會去。」
“Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.
基督讲：“恁个眼睛是有福个，因为看得见；恁个耳朵也是有福个，因为听得着。我实在对恁个讲：从前有许多先知并义人，切切想要看恁个所看见个事体，总归呒没看见；想要听恁个所听见个事体，总归呒没听着”［Matthew 13:16, 17］。凡看见一八四三年并一八四四年所显现之事个眼睛，都是有福个。
“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.
信息已经赐下。而今弗应当再延迟去重申此信息，因为时代个预兆正在应验；收尾个工作必须完成。一项重大个工作将在短辰光里成就。弗久将有一道信息照上帝个指定而赐下，并且要扩展成为大声呼喊。到辰光，但以理要站勒伊所分定个地位上，作伊个见证。
“The attention of our churches must be aroused. We are standing upon the borders of the greatest event in the world’s history, and Satan must not have power over the people of God, causing them to sleep on. The papacy will appear in its power. All must now arouse and search the Scriptures, for God will make known to His faithful ones what shall be in the last time. The word of the Lord is to come to His people in power. . . .
“阿拉众教会个关注必须得被唤醒。阿拉现在立勒世界历史浪向最重大事件个边界上，撒但绝弗应当有权柄辖制上帝个子民，叫伊拉困勒沉睡里。教皇制度将要以伊个权势显现。现今众人都必须醒起，查考圣经，因为上帝要叫伊忠信个人晓得末时将有啥个事发生。主个道应当带着权能临到伊个子民…… ”
“This is what has been presented to me—that we are asleep, and do not know the time of our visitation. But if we humble ourselves before God, and seek Him with the whole heart, He will be found of us.” Manuscript Releases, volume 21, 436–438.
「所向我顯明个，乃是：我儕正在沉睡，且弗曉得我儕蒙眷顧个時辰。但若我儕在上帝面前自卑，並一心尋求伊，伊便必被我儕尋見。」《Manuscript Releases》第二十一卷，436–438。
The message that has been typified by the present truth message of the Messiah in Christ’s history, and the present truth message of 1840 to 1844, point forward to the last days when the Millerite message is repeated. Those in the histories represented as being unable to “see and hear” “do not know the time of their visitation.” When Isaiah presents the first reference of the messengers of the counterfeit message of the latter rain, who see, but don’t see, he marks the time when this period begins, the period which Sister White said, “a message of God’s appointment that will swell into a loud cry.” “God’s appointment” represents a specific time when the message would arrive, and in verse three of Isaiah chapter six, Isaiah pinpoints that time.
借着基督历史中弥赛亚现今真理信息，并借着一八四〇年至一八四四年之现今真理信息所预表个信息，乃系指向末后辰光，就是米勒派信息重演个时辰。凡属该些历史中所表明为弗能“看见与听见”个人，伊拉“弗晓得受眷顾个辰光”。当以赛亚提出后雨假信息使者个头一趟提及之辰光——伊拉看见，却弗真看见——伊就标明该段时期开头个时辰；就是怀姐妹所讲个时期：“上帝所命定个信息，终必膨胀成为大呼声。” “上帝所命定”表明一个特定个辰光，就是该信息来到个辰光；在以赛亚书第六章第三节里，以赛亚正指出该个辰光。
And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. Isaiah 6:3.
彼此相呼而讲：「圣哉！圣哉！圣哉！万军个耶和华；伊个荣耀充满全地。」以赛亚书 6:3。
Sister White identifies that when the angels cry one to another, “Holy, Holy, Holy” in the passage where Isaiah represents those who have eyes, that see, but do not see, it is fulfilled on September 11, 2001.
怀爱伦姊妹指出，箇段经文里，以赛亚表明有眼睛看见、却弗真正看见个人；当众天使彼此呼喊：“圣哉，圣哉，圣哉”辰光，伊个预言应验勒2001年9月11号。
“As they [the angels] see the future, when the whole earth shall be filled with His glory, the triumphant song of praise is echoed from one to another in melodious chant, ‘Holy, holy, holy, is the Lord of Hosts.’ They are fully satisfied to glorify God; and in His presence, beneath His smile of approbation, they wish for nothing more. In bearing His image, in doing His service and worshiping Him, their highest ambition is fully reached.” Review and Herald, December 22, 1896.
“伊拉〔天使〕望见将来个辰光，普天下侪要充满伊个荣耀，凯旋个赞美诗歌便用和美个吟唱，一位应和一位，回响无已：‘圣哉，圣哉，圣哉，万军之耶和华。’伊拉因着荣耀上帝，心得完全满足；并且在伊个面前，处于伊所喜悦个笑容之下，伊拉再无别样所愿。在承受伊个形像，奉行伊个事奉并敬拜伊之中，伊拉最高个志向，便得着了完全个实现。”《Review and Herald》，1896年12月22日。
On September 11, 2001 the sealing of the one hundred and forty-four thousand began, and the latter rain began to sprinkle, and Habakkuk’s debate began as the parable of the ten virgins was being repeated. At that point Ezekiel’s prophecy met its perfect fulfillment. The prophetic Word will no longer be delayed, and the generation that witnessed September 11, 2001 is the last generation of planet earth, for the vision at the end of Adventism announces the close of probation at the second coming of Christ. A second witness to this fact is found in the book of Luke, chapter twenty-one.
二〇〇一年九月十一日，一十四万四千人个印记开始盖上，晚雨也开始洒落，哈巴谷个争辩也开始了；其辰光，十个童女个比喻正在重演。到该个节点，以西结个预言得着了全备个应验。预言个圣言再弗会迟延，凡看见二〇〇一年九月十一日个该一代，就是地球上末后一代；因为复临信仰末期个异象宣告，基督第二次降临辰光，恩典时期就要结束。对此事个第二个见证，见于《路加福音》第二十一章。
Verily I say unto you, This generation shall not pass away, till all be fulfilled. Heaven and earth shall pass away: but my words shall not pass away. Luke 21:32, 33.
我实在同侬讲，该代人总弗会过去，直等到一切侪应验。天地要过去；独有我个话，总弗会过去。路加福音 21:32, 33.
In Luke chapter twenty-one Jesus identifies the last generation of earth’s history. He has just given an overview of a progressive history from the destruction of Jerusalem in the year 70, all the way through Millerite history. He then drops out of the narrative of directly identifying prophetic history and presents a parable that simply repeats and enlarges upon the prophetic history He presented. He thus provided two internal witnesses to the same narrative, and He concluded by identifying that the “generation” that witnessed these events would live until His return, thus by context identifying the generation that is represented by the one hundred and forty-four thousand.
《路加福音》第二十一章裡，耶穌指明咾地上歷史末後个一代。伊方才概述咾一段漸進个歷史，自主後七十年耶路撒冷个毀滅起，一直通到米勒派个歷史。接落來，伊就脫離咾直接指認預言歷史个敘述，提出一個比喻，單單重述並擴展伊所陳明个預言歷史。按呢，伊就對同一個敘述提供咾兩個內在个見證；末後，伊指出，見證這些事件个「世代」欲一直活到伊个再臨，故此照上下文來看，也就指明咾那一個由十四萬四千人所表徵个世代。
The history of the sealing of the one hundred and forty-four thousand is the final generation, and they do not taste death, even though they live in the time when heaven and earth pass away.
十四萬四千人受印个歷史，就係末后一代；伊拉雖然生活勒天地過去个辰光，卻總弗嘗著死。
But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up. Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness, Looking for and hasting unto the coming of the day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat? 2 Peter 3:10–12.
但主个日子要像夜里个贼一般来到；到辰光，诸天要带仔大响过去，诸般元素要因烈火而熔化，地同其中一切个工程也都要烧尽。既然这一切都要消解，恁在一切圣洁个行事为人同敬虔上，当成做何等样个人呢？切望并催促神个日子来到；到辰光，诸天因着火要消解，诸般元素也要因烈火而熔化。彼得后书 3:10–12。
The second coming of Christ was represented at the transfiguration of Christ.
基督个第二次降临，喺基督变像个辰光里向预表出来。
“Moses upon the mount of transfiguration was a witness to Christ’s victory over sin and death. He represented those who shall come forth from the grave at the resurrection of the just. Elijah, who had been translated to heaven without seeing death, represented those who will be living upon the earth at Christ’s second coming, and who will be ‘changed, in a moment, in the twinkling of an eye, at the last trump;’ when ‘this mortal must put on immortality,’ and ‘this corruptible must put on incorruption.’ 1 Corinthians 15:51–53. Jesus was clothed with the light of heaven, as He will appear when He shall come ‘the second time without sin unto salvation.’ For He will come ‘in the glory of His Father with the holy angels.’ Hebrews 9:28; Mark 8:38. The Saviour’s promise to the disciples was now fulfilled. Upon the mount the future kingdom of glory was represented in miniature,—Christ the King, Moses a representative of the risen saints, and Elijah of the translated ones.” The Desire of Ages, 421.
“摩西喺變像个山頂浪，係基督勝過罪惡搭死亡个見證者。伊代表許末日義人復活个辰光，欲對墳墓裡向出來个人。以利亞，伊無經過死亡就升到天裡去，代表到基督第二次來臨个辰光，猶活勒地浪个人；伊拉欲『喺一霎時、喺一眨眼之間、喺末次號筒響个辰光受改變；』因為『這必死个總要穿起勿死，』並且『這朽壞个總要穿起勿朽壞。』哥林多前書 15:51–53。耶穌披戴天浪个榮光，正如伊『第二次顯現，並非為除罪，乃係為拯救』个辰光所要顯現个樣式。因為伊要『喺伊父个榮耀裡，同聖天使一道來臨。』希伯來書 9:28；馬可福音 8:38。救主對門徒个應許，到此辰光就應驗了。喺山頂浪，將來榮耀个國度用縮影个方式表明出來——基督係王，摩西係復活聖徒个代表，以利亞係變化升天者个代表。”《歷代願望》，421頁。
Elijah, who did not die, represents the one hundred and forty-four thousand who do not die, and Moses represents those that do die. In the last days those two classes are represented in Revelation chapter seven, as the one hundred and forty-four thousand and the great multitude. When the fifth seal is opened in Revelation chapter six, those that were murdered by the papacy during the Dark Ages are given white robes.
以利亞弗曾經死，預表嗰一十四萬四千弗死个；摩西預表嗰些會死个。到末後个日子，啟示錄第七章裡向，嗰兩等人就分別用一十四萬四千同大眾來表明。啟示錄第六章第五印揭開个辰光，嗰些喺黑暗時代當中俾教皇權殺害个人，就蒙賜白衣。
“‘And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: and they cried with a loud voice, saying, How long, O Lord, Holy and true, doest Thou not judge and avenge our blood on them that dwell on the earth? And white robes were given unto every one of them [They were pronounced pure and holy]; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled’ [Revelation 6:9–11]. Here were scenes presented to John that were not in reality but that which would be in a period of time in the future.” Manuscript Releases, volume 20, 197.
「『羔羊揭开第五印个辰光，我看见祭坛底下有为着上帝个道，并为着伊拉所持守个见证而被杀之人个灵魂；伊拉大声喊叫讲：“圣洁而真实个主啊，袮弗审判、弗向住勒地上个人伸雪我拉个血，要到几时呢？”于是有白袍赐给伊拉每一个人【伊拉被宣告为纯洁圣洁】；又有话对伊拉讲，叫伊拉还要安息片时，等到伊拉个同作仆人并伊拉个弟兄，就是将来要像伊拉一样被杀个人，满足了数目』【启示录 6:9–11】。此地向约翰所显明个场景，并弗是真实已经发生个事，乃是将来某一个时期要发生个事。」《Manuscript Releases》，第20卷，197页。
The martyrs are asking when God would avenge their murder. A martyr had the faith of Jesus before he was murdered, for it was the manifestation of that very faith that prompted the papacy to murder him. White robes represent the righteousness of Christ, but the white robes given to these souls who had been murdered, was given to them after their martyrdom. The robes are a symbol of martyrdom, not simply the righteousness of Christ. A martyr has the robe of Christ righteousness before he is murdered. The great multitude in Revelation seven are given white robes, thus representing those who die during the coming Sunday law bloodbath. Thus the one hundred and forty-four thousand are represented by Elijah and the faithful who die in the Lord by Moses at the mount of transfiguration.
殉道者㑚问，上帝几时要为伊拉所遭个谋杀伸冤。一个殉道者，勒伊被杀害以先，早已有耶稣个信心；因为正是迭个信心个显明，促使教皇制度将伊杀害。白袍表征基督个义；不过，赐拨迭些被杀害个灵魂个白袍，是勒伊拉殉道之后才赐下个。迭袍是殉道个表号，弗单单是基督个义。一个殉道者，勒伊被杀害以先，已经穿有基督之义个袍。启示录第七章里向个大群人，也蒙赐白袍；因此，迭是表征那些将来勒星期日法令所引起个流血屠杀当中死去个人。故此，十四万四千人，勒变化山上，是由以利亚同摩西来表征个——以利亚表征活着忠心个人，摩西表征那些勒主里死去个忠信者。
The one hundred and forty-four thousand are the generation that does not die, and they are the generation which Christ is referring to that are alive when the heavens and earth pass away in Luke chapter twenty-one.
十四万四千人，就是弗会死个一代；伊拉就是基督勒《路加福音》二十一章里所讲个、当天地过去辰光仍旧活勒个一代。
We will continue this study in the next article.
阿拉将会勒下一篇文章里继续迭项研究。
“The murder of Abel was the first example of the enmity that God had declared would exist between the serpent and the seed of the woman—between Satan and his subjects and Christ and His followers. Through man’s sin, Satan had gained control of the human race, but Christ would enable them to cast off his yoke. Whenever, through faith in the Lamb of God, a soul renounces the service of sin, Satan’s wrath is kindled. The holy life of Abel testified against Satan’s claim that it is impossible for man to keep God’s law. When Cain, moved by the spirit of the wicked one, saw that he could not control Abel, he was so enraged that he destroyed his life. And wherever there are any who will stand in vindication of the righteousness of the law of God, the same spirit will be manifested against them. It is the spirit that through all the ages has set up the stake and kindled the burning pile for the disciples of Christ. But the cruelties heaped upon the follower of Jesus are instigated by Satan and his hosts because they cannot force him to submit to their control. It is the rage of a vanquished foe. Every martyr of Jesus has died a conqueror. Says the prophet, “They overcame him [‘that old serpent, called the devil, and Satan’] by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death.’ Revelation 12:11, 9.” Patriarchs and Prophets, 77.
“亞伯个謀殺，是上帝所宣告个、將會存在於蛇搭女人个後裔之間个仇恨頭一個例證——就是撒但搭伊个臣僕，並基督搭伊个跟從者之間个仇恨。因著人个罪，撒但已經得著對人類个控制；但是基督要使伊拉能夠擺脫伊个軛。每逢一個靈魂藉著對上帝羔羊个信心，棄絕服事罪，撒但个忿怒就會被點燃。亞伯个聖潔生活，見證反對撒但个主張，就是人無可能遵守上帝个律法。該隱受著那惡者个靈所推動，看見自家無法控制亞伯，就忿怒到極點，於是害脫伊个性命。並且，無論啥地方，凡有願意站出來維護上帝律法之公義个人，同樣个靈也會顯明出來反對伊拉。正是這個靈，在歷世歷代當中，為基督个門徒豎起刑柱，點著火刑个柴堆。但是，加諸耶穌跟從者身上个種種殘酷，都是由撒但搭伊个使者所煽動个，因為伊拉無法強迫伊順服伊拉个控制。這是失敗仇敵个狂怒。耶穌个每一位殉道者，死个辰光都是得勝者。先知講：『伊拉勝過伊〔「彼個古蛇，名叫魔鬼，又叫撒但」〕，是因著羔羊个血，也因著伊拉所見證个道；伊拉雖至於死，也弗愛惜自家个性命。』啟示錄 12:11, 9。”《先祖與先知》，77。