In the final generation of a people that are being passed by, certain prophetic characteristics are identified. They are then a generation of vipers, for they have formed the character of Satan. They are a generation of adulterers, for they have formed unsanctified connections with the enemies of God. They have reached a point where they see, but cannot understand, they hear, but cannot perceive, for they are unconverted, which is represented as their hearts growing fat. Moses first addressed this very phenomenon.
當一班正受著棄絕个百姓到了末了一代辰光，就顯明出若干預言性个特徵。伊拉就成為毒蛇个一代，因為伊拉已經形成了撒但个性情。伊拉是一代姦淫个人，因為伊拉同上帝个仇敵結成了未經成聖个聯繫。伊拉已經到了一個地步：看是看見了，卻弗能明白；聽是聽見了，卻弗能領會；因為伊拉並未回轉，這就表明為伊拉个心變肥了。摩西最早就論到這個現象。
And Moses called unto all Israel, and said unto them, Ye have seen all that the Lord did before your eyes in the land of Egypt unto Pharaoh, and unto all his servants, and unto all his land; The great temptations which thine eyes have seen, the signs, and those great miracles: Yet the Lord hath not given you an heart to perceive, and eyes to see, and ears to hear, unto this day. Deuteronomy 29:2–4.
摩西召集以色列众人，对伊拉讲：“耶和华在埃及地、当侬眼前，向法老并向伊一切臣仆、并向伊全国所行个一切事，侬都看见了；就是侬亲眼所看见个大试炼、那些神迹、并那些大奇事。然而直到今朝，耶和华还呒没赐给侬会明白个心、会看见个眼、会听见个耳。” 申命记 29:2–4
In the first mention of the Laodicean phenomenon of seeing and hearing, that which God’s people are unable to see is the signs and wonders of their foundational history. Jeremiah identifies the phenomenon as an attribute of the “foolish virgins,” in the last days, and as a representation of the foolish virgins’ refusal to accept the three angels’ messages, that begins with the first angel’s announcement to fear the Creator God. Because of this rebellion they do not receive the latter rain.
頭一趟講着老底嘉看見搭聽見个現象辰光，上帝个百姓看勿見个，就是伊拉根基歷史裡个異兆搭奇事。耶利米指出，箇個現象是末後日子裡「愚拙童女」个一種屬性，也表明愚拙童女拒絕領受三位天使个信息；箇個拒絕，是對頭一位天使叫人敬畏創造主上帝个宣告開始个。因着箇種悖逆，伊拉就領受勿着晚雨。
Declare this in the house of Jacob, and publish it in Judah, saying, Hear now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not: Fear ye not me? saith the Lord: will ye not tremble at my presence, which have placed the sand for the bound of the sea by a perpetual decree, that it cannot pass it: and though the waves thereof toss themselves, yet can they not prevail; though they roar, yet can they not pass over it? But this people hath a revolting and a rebellious heart; they are revolted and gone. Neither say they in their heart, Let us now fear the Lord our God, that giveth rain, both the former and the latter, in his season: he reserveth unto us the appointed weeks of the harvest. Your iniquities have turned away these things, and your sins have withholden good things from you. Jeremiah 5:20–25.
着个在雅各家裡宣告，並在猶大中傳揚，講：現在儂要聽着個，愚昧無知个百姓啊；有眼睛，卻看弗見；有耳朵，卻聽弗着。耶和華講：儂弗敬畏我麼？儂弗在我面前戰兢麼？我以沙灘作海个界限，憑永遠个定例，叫伊弗得越過；海浪雖然翻騰，也弗能勝過；雖然吼叫，也弗能越過。總是着百姓有悖逆反叛个心；伊拉已經背叛，且走開了。伊拉心裡也弗講：我拉現在要敬畏耶和華我拉个上帝；伊按時賜雨，就是秋雨春雨，又為我拉存留收割所定个幾個禮拜。儂个罪孽使着一切轉離儂，儂个罪惡攔阻了福氣弗臨到儂。耶利米書 5:20–25。
Ezekiel identifies those who manifest the characteristics represented by seeing and not understanding as a rebellious house. They are a rebellious house who will not see the history of their foundations, who are foolish virgins, that are unconverted because they refuse the first angel’s message, which is to refuse them all, for if you do not accept the first angel’s message, you cannot accept the second nor the third. In this condition the latter rain is withheld from these virgins during the time of the latter rain. After Jesus addressed this characteristic in His narrative, He then proceeded to present the parable of the sower.
以西結指出，凡顯出「看見卻弗明白」所表明之特徵者，便是叛逆之家。伊拉是叛逆之家，弗肯看見伊拉根基个歷史；伊拉是愚拙个童女，未曾歸正，因為伊拉拒絕頭一位天使个信息；拒絕頭一位天使个信息，也就是拒絕伊拉眾位，因為若侬弗接受頭一位天使个信息，侬就弗能接受第二位，也弗能接受第三位。處於此等光景之中，當晚雨个時候，晚雨就向此等童女被攔阻弗賜下。耶穌在伊个敘述裡講著此一特徵以後，接下來就進而提出撒種者个比喻。
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. Hear ye therefore the parable of the sower. When any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart. This is he which received seed by the way side. But he that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it; Yet hath he not root in himself, but dureth for a while: for when tribulation or persecution ariseth because of the word, by and by he is offended. He also that received seed among the thorns is he that heareth the word; and the care of this world, and the deceitfulness of riches, choke the word, and he becometh unfruitful. But he that received seed into the good ground is he that heareth the word, and understandeth it; which also beareth fruit, and bringeth forth, some an hundredfold, some sixty, some thirty. Another parable put he forth unto them, saying, The kingdom of heaven is likened unto a man which sowed good seed in his field: But while men slept, his enemy came and sowed tares among the wheat, and went his way. But when the blade was sprung up, and brought forth fruit, then appeared the tares also. So the servants of the householder came and said unto him, Sir, didst not thou sow good seed in thy field? from whence then hath it tares? He said unto them, An enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up? But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them. Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn. Matthew 13:16–30.
不过，恁个眼睛是有福个，因为看得见；恁个耳朵是有福个，因为听得见。我实在同恁讲，从前有许多先知并义人，巴望看见恁所看见个，终归呒没看见；巴望听见恁所听见个，终归呒没听见。所以，恁要听撒种个比方。若有人听见天国个道理，弗明白，恶者就来，把撒勒伊心里个夺脱；这就是撒勒路旁个种子个人。撒勒石头地里个种子个人，就是人听见道，立时欢欢喜喜领受；不过伊自家里向呒没根，不过暂时存立；一到为着道理起了患难或逼迫，伊立时就跌倒。撒勒荆棘里个种子个人，就是人听见道；只是今世个思虑并钱财个迷惑，把道挤煞脱，伊就结弗出果子。惟有撒勒好地里个种子个人，就是人听见道，也明白；伊也结实，有个结一百倍，有个六十倍，有个三十倍。 伊又摆出一个比方同伊拉讲：“天国好比一个人，撒好种勒自家田里；及到人困觉个辰光，伊个仇敌来，撒稗子勒麦子当中，就走脱了。到苗长起来，也结穗个辰光，稗子也显出来了。家主个仆人来对伊讲：‘主啊，侬撒勒田里个，弗是好种吗？那么稗子是从哪能来个呢？’伊对伊拉讲：‘这是仇敌做个。’仆人对伊讲：‘那么，侬要我拉去薅脱伊吗？’伊讲：‘弗要，省得恁薅稗子个辰光，连麦子也一淘拔起来。让两样一淘长，到收割个辰光；到了收割个时候，我要同收割个人讲：先把稗子拢起来，捆做一捆一捆，好烧脱；麦子却要收到我个仓里。’”马太福音 13:16–30。
The foolish are the tares, and the wise are the wheat. In the parable of the ten virgins the possession of oil is what manifests the distinction between the two classes, and with the wheat and tares its based upon whether the seed, which is the word, is understood. The first mention of a class that will not see and therefore understand by Moses, places the message that is to be understood as the signs and wonders of the foundational history. The last prophetic reference to the elements of the blindness of the rebellious house by Ellen White identifies that the eyes that were blessed to see what all the righteous men wished to see was the history of the Millerite movement.
愚拙个是稗子，智慧个是麦子。喺十个童女个比喻里，是否有油，显明了迭两类人个分别；而喺麦子搭稗子个比喻里，分别个根据，是种子——也就是道——是否被明白。摩西头一趟提着一班人弗会看见、因此也弗会明白个辰光，就把所应当明白个信息，安放喺奠基历史个神迹奇事之中。到末后，Ellen White 对悖逆之家瞎眼诸般因素个预言性提及，则指出：蒙福得以看见一切义人所切望看见个，乃是米勒派运动个历史。
“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.
「自1840年至1844年所賜落個一切信息，現今攏要重新有力咁宣明，因為有許多人已經失去伊拉個方向。此等信息總要傳到眾教會去。 」
“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.” Manuscript Releases, volume 21, 436, 437.
“基督讲：‘恁个眼睛是有福个，因为伊拉看见；恁个耳朵也是有福个，因为伊拉听见。我实在对恁讲：从前有许多先知搭义人，切望要看恁所看见个，却呒没看见；要听恁所听见个，却呒没听见。’［Matthew 13:16, 17］看见1843年搭1844年所显现之事个眼睛，是有福个。”《Manuscript Releases》卷21，436，437。
Jesus always illustrates the end with the beginning, and the first reference to those who have eyes, but do not see or understand, and the last reference identify that the foundational history of the rebellious house is what is not seen, and is therefore rejected, and thus prevents the foolish from recognizing the latter rain. The history of 1840–1844 was typified by the deliverance of ancient Israel from Egyptian bondage. Ancient Israel’s failure to pass the initial testing process brought them to Kadesh, where they accepted the false report of the ten spies and selected a new captain to lead them back to Egypt. Forty years later they were brought back to Kadesh, and Moses failed by striking the Rock a second time.
耶穌常常用起頭來說明末了；而關於那些有眼睛卻看弗見、也弗明白者，頭一趟個提及，同末一趟個提及，乃表明悖逆之家個根基歷史，正是彼所看弗見個，也因此被棄絕，並由是攔阻愚拙個人認出晚雨。1840–1844 年個歷史，乃以上古以色列自埃及奴役之中得蒙拯救為預表。古以色列未能通過起初個試驗過程，致使伊拉到加低斯；佢拉在該地接受了十個探子個虛假報告，並另選一個新首領，要帶領佢拉回到埃及。四十年後，佢拉又被帶回加低斯，而摩西因第二趟擊打磐石而失敗。
Though Moses failed, Joshua still proceeded to lead them into the Promised Land. The last test at Kadesh had a serious rebellion associated with it, for Jesus always illustrates the end with the beginning, and the rebellion of the ten spies at Kadesh in the beginning of the forty years, and at the ending of the forty years also illustrates a great rebellion at Kadesh. Yet in spite of the rebellion of Moses at Kadesh, the vision of entering into the Promised Land was no longer delayed.
雖然摩西失敗了，約書亞仍舊繼續引領伊拉進入應許之地。加低斯末了一次試煉，連帶有一場嚴重个背叛；因爲耶穌常常用起頭來表明末了，而四十年起頭辰光、加低斯十個探子个背叛，以及四十年末了，也同樣表明加低斯有一場大背叛。然而，儘管摩西喺加低斯背叛了，進入應許之地个異象卻再也弗曾延遲。
In the rebellion of 1863, that led to the increased rebellion of 1888, that led to the increased rebellion of 1919, which culminated in the rebellion of 1957, Jesus brought Laodicean Adventism back to Kadesh. He brought them back to the history where the third angel arrived and began a testing process that ultimately manifested the rebellion of 1863, and the banishment of wandering in the wilderness of Laodicea. The third angel entered into the ending history of Laodicean Adventism on September 11, 2001 when the mighty angel of Revelation eighteen, which is the third angel, came down. He then announced that Babylon was fallen, as typified by the casting down of Nimrod’s tower, when the towers of New York City were brought down.
喺1863年个背叛之中，伊引致1888年更深个背叛；1888年个背叛又引致1919年更深个背叛；此一切终于喺1957年个背叛里达到顶点。耶稣将老底嘉复临信仰重新带转加低斯。伊将伊拉带回到第三位天使来到、并开始一个试验过程个历史之中；此过程最终显明了1863年个背叛，并招致老底嘉喺旷野流荡个放逐。第三位天使喺2001年9月11日进入老底嘉复临信仰个末后历史；其时《启示录》第十八章个大力天使，就是第三位天使，从天降下。随后伊宣告巴比伦倾倒了，正如宁录高塔被打倒所预表个一样；当纽约城个双塔被击倒个辰光，此事便得了应验。
“The third angel’s message will not be comprehended, the light which will lighten the earth with its glory will be called a false light, by those who refuse to walk in its advancing glory.” Review and Herald, May 27, 1890.
「第三位天使个信息」弗会拨人真正领会；凡是拒绝行勒伊日益增进之荣耀光中个人，要把那将用其荣耀照亮全地个光，称作假光。——《Review and Herald》，1890年5月27日。
As with ancient Israel, so too with modern Israel. The generation that witnesses September 11, 2001 is the last generation. Jesus said in Luke chapter twenty-one that “this generation,” and He identified that generation as those living when the heavens and earth shall pass away, which occurs at the Second Coming. That generation who live to witness Christ’s return will have recognized a sign that proves to them that they are the final generation. They will know and understand that they are those living when the “effect of every vision” is no longer “prolonged.”
正如古代以色列一样，现代以色列也是如此。目击二〇〇一年九月十一日个该一代，就是末后一代。耶稣勒《路加福音》二十一章里向讲着：“该一代”，而伊所指认个该一代，就是活勒天地要过去个辰光个人；这事发生勒第二次降临辰光。活着并且得以目击基督再来个该一代，将已经认出一个记号；该个记号向伊拉证明，伊拉就是末后一代。伊拉会晓得并明白，伊拉就是活勒“各样异象个应验”勿再“迟延”个辰光个人。
As Jesus was leaving the temple with the disciples they asked Him to explain what He had meant by His description of the destruction of the temple. That conversation was representing the conversation which His disciples have during the final generation. The disciples wished to understand what He meant when He has repeatedly taught that the Laodicean Adventist church is to be swept away at the soon-coming Sunday law, as the worshippers therein are spewed out of His mouth, and are no longer those who speak for Him.
耶穌同門徒離開聖殿個辰光，門徒求伊講明白伊先前論到聖殿毀壞所講個意思。該場談話，正係預表伊個門徒㑚勒末後一代所要有個談話。門徒巴望明白，伊屢次教訓講，老底嘉个復臨信徒教會，喺將要來个星期日法令臨到之時，必要被掃除；因為其中敬拜个人要從伊个口中被吐出去，就勿再係替伊發言个人。
In answering the disciples Jesus described the destruction of Jerusalem and the history that followed, all the way through to the end of the world. After laying out the historical overview up to verse nineteen, He then addresses the destruction of Jerusalem, a destruction which could have occurred at the cross, but that in God’s mercy and longsuffering was postponed for about forty years. At the end of the forty years there would be a remnant that would escape the destruction, but only if they recognized the sign that He then gave.
耶穌回覆門徒辰光，講着耶路撒冷个毀滅並其後个歷史，一直講到世界个末了。伊先鋪陳歷史个大概，一直到第十九節；然後轉而講到耶路撒冷个毀滅。箇個毀滅本來可能喺十字架个辰光就臨到，毋過因着上帝个憐憫並忍耐，延後了約莫四十年。到箇四十年个末了，會有餘民逃脫箇場毀滅；毋過，只有佢拉認出伊當時所賜个徵兆，纔能逃脫。
In the beginning of ancient Israel there was a forty-year period, which started with a judgment upon the rebellion of the ten spies that was deferred for forty years, due to the intercession of Moses. At the end of ancient Israel there was a judgment upon the rebellion of the cross that was deferred for forty years, due to the intercession of Christ’s longsuffering and mercy. In both histories there was a remnant that escaped. Jesus always illustrates the end of a thing with the beginning of a thing.
古以色列个起头，有一个四十年个时期；其开始，系因十个探子个悖逆所受个审判，因着摩西个代求，推迟了四十年。古以色列个末了，也有一个因十字架个悖逆所受个审判，因着基督个恒久忍耐搭慈悲，推迟了四十年。勒两段历史当中，侪有余民得以逃脱。耶稣总是用一件事个起头来说明一件事个末了。
Jesus addressed the sign associated with the destruction of Jerusalem and identified it as “the days of vengeance.”
耶穌講着搭耶路撒冷毀滅有關个預兆，並指出此乃「報應个日子」。
And when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh. Then let them which are in Judaea flee to the mountains; and let them which are in the midst of it depart out; and let not them that are in the countries enter thereinto. For these be the days of vengeance, that all things which are written may be fulfilled. Luke 21:20–22.
迭到儂看見耶路撒冷畀軍隊團團圍困辰光，就當曉得伊个荒涼已經臨近了。彼辰光，蹛勒猶太个儂，應當逃到山裡去；蹛勒城裡向个儂，應當離開出來；蹛勒鄉下个儂，弗要進到城裡去。因為遮是報應个日子，為著叫一切所寫个話都得著應驗。路加福音 21:20–22。
The “day of vengeance” is the seven last plagues, and for this reason Sister White aligns the destruction of Jerusalem with God’s executive judgment in the last days.
「報仇个日子」就是末後个七災，所以懷姐妹為此將耶路撒冷个毀滅，對齊於上帝在末日个施行審判。
Come near, ye nations, to hear; and hearken, ye people: let the earth hear, and all that is therein; the world, and all things that come forth of it. For the indignation of the Lord is upon all nations, and his fury upon all their armies: he hath utterly destroyed them, he hath delivered them to the slaughter. Their slain also shall be cast out, and their stink shall come up out of their carcases, and the mountains shall be melted with their blood. And all the host of heaven shall be dissolved, and the heavens shall be rolled together as a scroll: and all their host shall fall down, as the leaf falleth off from the vine, and as a falling fig from the fig tree. For my sword shall be bathed in heaven: behold, it shall come down upon Idumea, and upon the people of my curse, to judgment. The sword of the Lord is filled with blood, it is made fat with fatness, and with the blood of lambs and goats, with the fat of the kidneys of rams: for the Lord hath a sacrifice in Bozrah, and a great slaughter in the land of Idumea. And the unicorns shall come down with them, and the bullocks with the bulls; and their land shall be soaked with blood, and their dust made fat with fatness. For it is the day of the Lord’s vengeance, and the year of recompenses for the controversy of Zion. Isaiah 34:1–8.
列國啊，近前來聽；萬民啊，側耳而聽：地與其中一切所有的，世界並其所生出的一切，都當聽。因爲耶和華個惱怒臨到萬國，伊個烈怒臨到伊拉一切軍隊；伊已經將伊拉盡行滅絕，交付屠殺。伊拉個被殺者也要被拋出，屍首個臭氣要上騰；群山要因伊拉個血而熔化。天上個萬象都要消散，諸天要像書卷一樣捲起來；其間個萬象都要墜落，像葡萄樹上個葉子落下，又像無花果樹上落下個無花果。因爲我個刀劍在天上已經飲足；看哪，伊要降在以東，降在我所咒詛之民身上，施行審判。耶和華個刀劍滿了血，肥了脂油；有羊羔、公山羊個血，也有公綿羊腰子個脂油：因爲耶和華在波斯拉有祭祀，在以東地有大屠殺。野牛也要與伊拉一同下來，牛犢與公牛一同下來；伊拉個地要被血浸透，塵土也要因脂油而肥潤。因爲此乃耶和華報仇之日，爲錫安爭訟之事施報之年。以賽亞書 34:1–8。
Jesus gave His first public presentation at Nazareth, announcing Himself as the Messiah. That presentation was prophetically governed by the rule of first mention. The reading He selected identified that His work included announcing the “day of the Lord’s vengeance.” Which according to Isaiah is also “the year of recompenses for the controversy of Zion.”
耶穌勒拿撒勒作伊頭一回公開个宣告，自稱彌賽亞。該回宣告喺先知性意義上受「首次提及」个規律所支配。伊所揀選來誦讀个經文表明，伊个工作包括宣告「主報仇个日子」。照以賽亞所講，該也就是「為錫安爭辯个報應之年」。
It was at Nazareth that Christ began His public ministry and announced Himself as the Messiah. It was then that those who heard His words, but did not perceive, attempted to kill Him by casting him off a mountain. The beginning of His ministry was marked by the people of His home town attempting to kill Him, and the ending of His ministry His people did kill Him. His ministry was to identify Himself as the Messiah, which He became when He was anointed at His baptism. At His baptism a divine symbol descended to endorse the fulfillment of the prediction of the coming Messiah. On August 11, 1840 a divine symbol descended to endorse the prediction of the testing message of that history. And on September 11, 2001 a divine symbol came down to endorse the predicted message of that history, which is the message of the latter rain.
基督就是勒拿撒勒开始伊公开个职事，亦拨人晓得伊自家就是弥赛亚。也就是当辰光，听见伊话语、却弗曾领会个人，想要拿伊从山崖浪掼落去杀脱伊。伊职事个起头，是伊本乡个人想要杀伊；伊职事个收梢，是伊自家个百姓实在杀脱了伊。伊个职事，就是要表明伊自家是弥赛亚；当伊受洗受膏个辰光，伊就成为弥赛亚。伊受洗个辰光，有一个属天个表号降下来，证实关于将来弥赛亚来到个预言已经应验。1840年8月11号，也有一个属天个表号降下来，证实该段历史中关于试验信息个预言。2001年9月11号，又有一个属天个表号降下来，证实该段历史中所预告个信息，就是晚雨个信息。
“After laboring two days with the Samaritans, Jesus left them to continue his journey to Galilee. He made no tarry at Nazareth, where he had spent his youth and early manhood. His reception in the synagogue there, when he announced himself as the Anointed One, was so unfavorable that he decided to seek more fruitful fields, to preach to ears that would listen, and to hearts that would receive his message. He declared to his disciples that a prophet hath no honor in his own country. This saying sets forth that natural reluctance which many people have to acknowledge any wonderfully admirable development in one who has unostentatiously lived in their midst, and whom they have intimately known from childhood. At the same time, these same persons might become wildly excited over the pretensions of a stranger and an adventurer.” The Spirit of Prophecy, volume 2, 151.
「耶穌佮撒馬利亞人一淘勞苦了兩日以後，就離開伊拉，續續伊往加利利个行程。伊無佇拿撒勒停留；該搭是伊度過少年同早年成人時光个所在。伊先前佇該搭个會堂裡，當伊宣告自家就是受膏者个辰光，所受个接待極其弗利，故此伊決意去尋較有結果个田地，向肯聽个耳朵傳道，向會領受伊信息个心傳講。伊對伊个門徒講：『先知佇自家本鄉無榮耀。』這句話表明了許多人所有个一種天然遲疑：弗肯承認一個人佇伊拉中間平平靜靜生活、並且自幼就為伊拉所熟識者，竟會有何等奇妙可欽佩个發展。同時，這班人對一個外來人同冒險者个自稱，反倒可能變得極其狂熱激動。」《預言之靈》卷二，151。
In Luke chapter twenty-one, Christ identifies the one hundred and forty-four thousand, the final generation that does not die. He does so by presenting the history that began with His last visit to what had formerly been His father’s house, but then had become the Jew’s house. In the narrative of the history which Jesus began to present He reached the point where Jerusalem, and the temple the disciples wanted to know about, was to be destroyed (70 AD). He identified the destruction as the days of vengeance, which was part of His opening announcement of His ministry. The “days of vengeance” represented not only the destruction of Jerusalem in the year 70, but also the time of God’s wrath as represented in the seven last plagues.
勒加福音第二十一章里，基督指明咾十四万四千人，就是末后一代毋会死个一代。伊是借着陈明一段历史来做此事；此段历史，是从伊末次到访那先前原是伊父个殿、后来却变成犹太人个殿个所在开始个。耶稣开始陈述此段历史个叙事当中，讲到一个地步，就是耶路撒冷，以及门徒所要晓得个圣殿，将要被毁灭（主后七十年）。伊指出此一毁灭就是“报仇个日子”，此也正是伊开始宣告伊职事时所提着个一部分。“报仇个日子”所表明个，弗但单是主后七十年耶路撒冷个毁灭，也包括上帝忿怒个时期，就是在七个末后灾殃里所表明个。
For this is the day of the Lord God of hosts, a day of vengeance, that he may avenge him of his adversaries: and the sword shall devour, and it shall be satiate and made drunk with their blood: for the Lord God of hosts hath a sacrifice in the north country by the river Euphrates. Jeremiah 46:10.
因為此乃主——萬軍之耶和華——之日，乃是報仇之日，為要向伊个仇敵施行報應；刀劍必吞喫，且必飽足，又因伊拉个血而沉醉；因為主——萬軍之耶和華——在北方之地、幼發拉底河邊，有獻祭。耶利米書 46:10
The “day of vengeance” upon Babylon, represented by the “sacrifice in the north country by the river Euphrates,” begins at the soon-coming Sunday law.
臨到巴比倫个「報仇之日」，就係「佇北方之地、幼發拉底河邊个祭祀」所表明个，係對將近欲來个星期日律法開始。
Because of the wrath of the Lord it shall not be inhabited, but it shall be wholly desolate: every one that goeth by Babylon shall be astonished, and hiss at all her plagues. Put yourselves in array against Babylon round about: all ye that bend the bow, shoot at her, spare no arrows: for she hath sinned against the Lord. Shout against her round about: she hath given her hand: her foundations are fallen, her walls are thrown down: for it is the vengeance of the Lord: take vengeance upon her; as she hath done, do unto her. Cut off the sower from Babylon, and him that handleth the sickle in the time of harvest: for fear of the oppressing sword they shall turn everyone to his people, and they shall flee everyone to his own land. Israel is a scattered sheep; the lions have driven him away: first the king of Assyria hath devoured him; and last this Nebuchadnezzar king of Babylon hath broken his bones. Therefore thus saith the Lord of hosts, the God of Israel; Behold, I will punish the king of Babylon and his land, as I have punished the king of Assyria. And I will bring Israel again to his habitation, and he shall feed on Carmel and Bashan, and his soul shall be satisfied upon mount Ephraim and Gilead. In those days, and in that time, saith the Lord, the iniquity of Israel shall be sought for, and there shall be none; and the sins of Judah, and they shall not be found: for I will pardon them whom I reserve. Go up against the land of Merathaim, even against it, and against the inhabitants of Pekod: waste and utterly destroy after them, saith the Lord, and do according to all that I have commanded thee. A sound of battle is in the land, and of great destruction. How is the hammer of the whole earth cut asunder and broken! how is Babylon become a desolation among the nations! I have laid a snare for thee, and thou art also taken, O Babylon, and thou wast not aware: thou art found, and also caught, because thou hast striven against the Lord. The Lord hath opened his armoury, and hath brought forth the weapons of his indignation: for this is the work of the Lord God of hosts in the land of the Chaldeans. Come against her from the utmost border, open her storehouses: cast her up as heaps, and destroy her utterly: let nothing of her be left. Slay all her bullocks; let them go down to the slaughter: woe unto them! for their day is come, the time of their visitation. The voice of them that flee and escape out of the land of Babylon, to declare in Zion the vengeance of the Lord our God, the vengeance of his temple. Call together the archers against Babylon: all ye that bend the bow, camp against it round about; let none thereof escape: recompense her according to her work; according to all that she hath done, do unto her: for she hath been proud against the Lord, against the Holy One of Israel. Jeremiah 50:13–29.
為着耶和華个忿怒，彼地必無人居住，反要全然荒涼；凡經過巴比倫个，攏要驚駭，並因伊一切个災殃而嗤笑。爾等要四圍擺陣攻擊巴比倫；凡拉弓个，攏向伊射箭，莫惜箭枝；因為伊得罪了耶和華。爾等要四圍向伊呼喊；伊已舉手投降；伊个根基坍塌，伊个城牆拆毀；因為此是耶和華个報仇。爾等要向伊施行報仇；伊怎樣待人，也要怎樣待伊。要對巴比倫剪除撒種个，並收割時拿鐮刀个；因為懼怕欺壓人个刀劍，人人要歸向自家百姓，個個要逃回本地。以色列是分散个羊；獅子把伊趕逐。起先是亞述王吞吃伊，末後是巴比倫王尼布甲尼撒打碎伊个骨頭。所以萬軍之耶和華、以色列个 神如此講：看哪，我要刑罰巴比倫王及伊个地，正如我曾刑罰亞述王一樣。我也要領以色列歸回伊个居所，伊要喫迦密與巴珊个出產；伊个心靈要在以法蓮山地與基列得着飽足。耶和華講：當那些日子，到彼個時候，人若尋找以色列个罪孽，必尋不着；若尋找猶大个罪，也必找無；因為我所留下个人，我要赦免伊等。耶和華講：爾上去攻擊米拉大翁之地，又攻擊比割个居民；要追殺滅絕，照我一切所吩咐爾个去行。境內有爭戰个響聲，也有大毀滅个聲音。全地个大鎚何竟砍斷破碎！巴比倫何竟在列國中成了荒場！巴比倫哪，我為儂設下網羅，儂也被捉住，儂自己並無曉得；儂被尋着，也被拿住，因為儂曾與耶和華爭競。耶和華已經開啟伊个武庫，拿出伊忿怒个兵器；因為此是主萬軍之耶和華在迦勒底人之地所要做个事。爾等從極遠个邊界來攻擊伊，開伊个倉廩；把伊堆起來像禾堆一樣，將伊盡行滅絕；一點也莫留。要殺盡伊一切个公牛；叫伊等下去受宰殺。伊等有禍了！因為伊等个日子已經來到，就是受眷顧个時候。有人從巴比倫地逃奔出來、得以脫身，發出聲音，要在錫安傳揚耶和華—我儕个 神—个報仇，就是為伊聖殿所施行个報仇。要招集弓箭手攻擊巴比倫；凡拉弓个，攏要四圍安營攻擊伊；莫讓一個逃脫。要照伊所行个報應伊；伊向人怎樣行，也要向伊怎樣行；因為伊向耶和華狂傲，向以色列个聖者狂傲。耶利米書 50:13–29。
The destruction of Jerusalem in the year 70 AD represents the executive judgment of the whore of Babylon, that begins at the soon-coming Sunday law in the United States. Jesus knew that He was identifying the year 70 AD as the soon-coming Sunday law, for He is the author of His Word, and He is the Word. It is important to recognize the setting of the prophecy that Jesus sets forth in Luke chapter twenty-one, in order to understand what the sign is that identifies that the last generation has arrived.
主後七十年耶路撒冷个毀滅，表明巴比倫淫婦所受个執行審判；此審判起頭於美國卽將來臨个星期日法令。耶穌曉得，伊乃是將主後七十年指認爲卽將來臨个星期日法令；因爲伊是伊聖言个作者，伊本身也就是道。爲要明白那標明末後一代已經來到个記號是啥物，重要个是要認清耶穌於《路加福音》第二十一章所陳明之預言背景。
We will continue this study in the next article.
阿拉会勒下一篇文章里向继续此项研究。
“The coming of Christ will take place in the darkest period of this earth’s history. The days of Noah and of Lot picture the condition of the world just before the coming of the Son of man. The Scriptures, pointing forward to this time, declare that Satan will work with all power and ‘with all deceivableness of unrighteousness.’ 2 Thessalonians 2:9, 10. His working is plainly revealed by the rapidly increasing darkness, the multitudinous errors, heresies, and delusions of these last days. Not only is Satan leading the world captive, but his deceptions are leavening the professed churches of our Lord Jesus Christ. The great apostasy will develop into darkness deep as midnight. To God’s people it will be a night of trial, a night of weeping, a night of persecution for the truth’s sake. But out of that night of darkness God’s light will shine.
基督个降临，要发生勒只地球历史上极其黑暗个时期。挪亚个日脚搭罗得个日脚，描画出人子降临以前世界个景况。圣经向前指着个辰光宣告，撒但要用各样个权能，并“行各样出于不义个诡诈。”帖撒罗尼迦后书 2:9, 10。伊个作为，已经清清爽爽显明出来，就勒末后只几日飞快加深个黑暗、种种繁多个谬误、异端搭迷惑里向。撒但弗单单是把世界掳掠了去；伊个欺骗也正像酵一样，渗透到我主耶稣基督门面上承认伊个各教会当中。大背道要发展到像半夜一样深沉个黑暗。对上帝个子民来讲，阿是试炼个黑夜，啼哭个黑夜，也是真理缘故受逼迫个黑夜。但勒只黑夜个黑暗里，上帝个光要照耀出来。
“He causes ‘the light to shine out of darkness.’ 2 Corinthians 4:6. When ‘the earth was without form, and void; and darkness was upon the face of the deep,’ ‘the Spirit of God moved upon the face of the waters. And God said, Let there be light: and there was light.’ Genesis 1:2, 3. So in the night of spiritual darkness, God’s word goes forth, ‘Let there be light.’ To His people He says, ‘Arise, shine; for thy light is come, and the glory of the Lord is risen upon thee.’ Isaiah 60:1.
“伊叫‘光对黑暗里照出来。’ 2 Corinthians 4:6。当‘地是空虚混沌；渊面浪乌漆漆，’‘上帝个灵运行勒水面浪。上帝讲，着有光；就有了光。’ Genesis 1:2, 3。照样，勒属灵黑暗个夜里，上帝个话发出来：‘着有光。’ 伊对伊个百姓讲：‘起来，发光；因为侬个光已经来到，耶和华个荣耀已经升起照勒侬身浪。’ Isaiah 60:1。”
“‘Behold,’ says the Scripture, ‘the darkness shall cover the earth, and gross darkness the people: but the Lord shall arise upon thee, and His glory shall be seen upon thee.’ Verse 2. Christ, the outshining of the Father’s glory, came to the world as its light. He came to represent God to men, and of Him it is written that He was anointed ‘with the Holy Ghost and with power,’ and ‘went about doing good.’ Acts 10:38. In the synagogue at Nazareth He said, ‘The Spirit of the Lord is upon Me, because He hath anointed Me to preach the gospel to the poor; He hath sent Me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, to preach the acceptable year of the Lord.’ Luke 4:18, 19. This was the work He commissioned His disciples to do. ‘Ye are the light of the world,’ He said. ‘Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.’ Matthew 5:14, 16.” Prophets and Kings, 217, 218.
“‘看啊，’經上講，‘黑暗要遮蓋大地，幽暗要遮蓋萬民；獨有耶和華要興起照耀儂，伊个榮光也要顯現勒儂身上。’第2節。基督，作為父榮光个發出，來到世上作其光。伊來，是要向世人表明上帝；論到伊，經上記載講，伊受了‘聖靈與能力’个膏，並且‘周流四方，行善事。’使徒行傳 10:38。伊勒拿撒勒个會堂裡講，‘主个靈勒我身上，因為伊用膏膏我，叫我傳福音俾貧窮个人；差遣我醫好傷心个人，傳釋放俾被擄个人，叫瞎眼个得看見，叫受壓制个人得自由，報告主悅納人个禧年。’路加福音 4:18, 19。這就是伊所委派俾門徒去做个工。‘儂拉是世上个光，’伊講。‘應當叫儂拉个光這樣照勒人前，叫人看見儂拉个好行為，便將榮耀歸俾儂拉勒天上个父。’馬太福音 5:14, 16。”《先知與君王》，217, 218。