We were considering Jeremiah chapter fifty in the previous article, and in the passage the judgment upon Babylon, that begins at the soon coming Sunday law in the United States and ends with the wrath of God. The executive judgment is the day of the Lord’s vengeance that was represented by the destruction of Jerusalem in the year 70 AD. The destruction of Jerusalem accomplished by Rome in 70 AD, had been typified by the destruction of Jerusalem carried out by Nebuchadnezzar. Together they provided two witnesses of the Executive Judgment of the whore of Tyre, who is also the whore of Revelation chapter seventeen.
阿拉勒上一篇文章里向正思量《耶利米书》第五十章，其中讲着对巴比伦个审判；该审判起自美国快要来到个星期日法令，终于上帝个忿怒。执行个审判，就是主报仇之日；此事曾由主后七十年耶路撒冷个毁灭来表明。主后七十年罗马所施行个耶路撒冷毁灭，早先已由尼布甲尼撒所行个耶路撒冷毁灭预表。两者合起来，就为推罗淫妇个执行审判作了两个见证；伊也就是《启示录》第十七章里个淫妇。
Jeremiah informs us that when the Lord’s vengeance is accomplished upon modern Babylon, beginning with the soon-coming Sunday law, that “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.” In those days, the sealing of the one hundred and forty-four thousand will have already been accomplished.
耶利米告知我拉，當主對現代巴比倫个報仇得以成就、並自即將來到个星期日法起首个辰光，「當那些日子，彼個時候，主講，以色列个罪孽欲被尋覓，卻尋弗著；猶大个罪也欲被查考，卻查弗出：因為我欲赦免我所存留个人。」到那些日子，一十四萬四千人个印記早已經完成了。
“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.” Testimonies, volume 5, 216.
「弟兄儕，恁拉勒豫備个大工夫當中，是勒做啥？凡是與世界聯合个，便是受着世俗个模子，勒為獸个印記做豫備。凡是勿信靠自家个，勒上帝面前自卑，並且因順從真理來潔淨伊拉个靈魂个，這等人便是受着天上个模子，勒為上帝印在額角上个印做豫備。當命令一發出，印記一蓋上，伊拉个品格就要直到永遠，仍舊保持純潔無玷。」《證言》卷五，216。
The executive judgment begins with the second voice of Revelation chapter eighteen, who calls men and women to flee from Babylon, and Jeremiah says, “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.” Her judgment is accomplished by the “archers.” The first reference to an archer in the Scriptures is concerning Ishmael.
執行个審判是對《啟示錄》第十八章裡向第二個聲音開始个；伊呼叫男女逃離巴比倫。耶利米講：「伊拉个日子到咾，就是伊拉受眷顧个時候。有人從巴比倫地逃走、脫身，為着要喺錫安傳揚耶和華我拉个 神个報仇，就是為伊个殿所施行个報仇。要招聚弓箭手來攻擊巴比倫；凡拉弓个，都要四圍安營攻擊伊；一個也弗要放伊逃脫；照伊所行个報應伊，照伊一切所做个待伊。」伊个審判是藉着「弓箭手」完成个。聖經裡頭第一回提着弓箭手，是講到以實瑪利。
And God heard the voice of the lad; and the angel of God called to Hagar out of heaven, and said unto her, What aileth thee, Hagar? fear not; for God hath heard the voice of the lad where he is. Arise, lift up the lad, and hold him in thine hand; for I will make him a great nation. And God opened her eyes, and she saw a well of water; and she went, and filled the bottle with water, and gave the lad drink. And God was with the lad; and he grew, and dwelt in the wilderness, and became an archer. Genesis 21:17–20.
上帝聽見咾個囡仔个聲音；上帝个使者對天頂呼夏甲，對伊講：「夏甲，儂有啥事體？弗要驚；因為上帝已經聽見咾個囡仔佇伊所在之處个聲音。起來，扶起囡仔，用儂个手抱牢伊；因為我要使伊成做大國。」上帝開咾伊个目睭，伊就看見一口水井；伊去將皮袋盛滿咾水，拿俾囡仔啉。上帝與咾個囡仔同在；伊漸漸大漢，徛家佇曠野，成做一個射箭个人。創世記 21:17–20。
The “hour of the great earthquake” in Revelation eleven identifies the beginning of the executive judgment upon the whore of Rome, that begins at the soon-coming Sunday law in the United States. In the “hour” “the third woe cometh quickly. And the seventh angel sounded.” The third woe, is the seventh trumpet. It is the archers of Islam that are employed to bring His judgment upon those who enforce the mark of papal authority (Sunday worship), and persecute those who uphold the mark of God’s authority (Sabbath worship).
《启示录》第十一章里个“地大震个辰光”，指出对罗马淫妇施行执行性审判个起头；伊个起头，乃是自美国将要快来个星期日法开始。勒该“辰光”里，“第三样灾祸快到哉。第七位天使也吹号。”第三样灾祸，就是第七号。上帝所用来向一切强逼人接受教皇权柄记号（星期日崇拜）、并逼迫一切持守上帝权柄记号（安息日崇拜）个人施行审判个，就是伊斯兰个弓箭手。
In Luke chapter twenty-one Jesus in answering the disciple’s questions about the destruction of Jerusalem and the temple, provides an historical narrative that also represents the history of the last days. He references the “days of vengeance,” which was an essential prophetic attribute of His ministry as the Messiah, which He identified in His opening announcement of His ministry by reading from the prophet Isaiah to the church in Nazareth. The announcement at Nazareth, and the passage from Isaiah represented not only His ministry, but the message of His disciples, and more specifically the work and ministry of the movement of the one hundred and forty-four thousand.
《路加福音》第二十一章里，耶稣回答门徒关于耶路撒冷并圣殿毁灭个问题辰光，提出了一段历史性个叙述；阿拉看见，这段叙述同时也代表末后日子个历史。伊提着了“报仇个日子”，此乃伊作弥赛亚之职分中一个要紧个先知性特征；伊也曾经在拿撒勒个会堂里，开头宣告伊职分个辰光，诵读先知以赛亚个话来表明这一层意思。拿撒勒个宣告，并以赛亚书里个那段经文，所代表个勿单是伊自家个职分，也包括伊门徒所传个信息；更加确切地讲，也就是十四万四千人之运动个工作并职分。
The spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; To proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all that mourn; To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the Lord, that he might be glorified. And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. And strangers shall stand and feed your flocks, and the sons of the alien shall be your plowmen and your vinedressers. But ye shall be named the Priests of the Lord: men shall call you the Ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves. For your shame ye shall have double; and for confusion they shall rejoice in their portion: therefore in their land they shall possess the double: everlasting joy shall be unto them. For I the Lord love judgment, I hate robbery for burnt offering; and I will direct their work in truth, and I will make an everlasting covenant with them. And their seed shall be known among the Gentiles, and their offspring among the people: all that see them shall acknowledge them, that they are the seed which the Lord hath blessed. I will greatly rejoice in the Lord, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels. For as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord God will cause righteousness and praise to spring forth before all the nations. Isaiah 61:1–11.
主耶和华个灵临到我身浪；因为耶和华膏我，叫我向谦卑个人传报好信息；伊差遣我去裹好伤心个人，向被掳个宣告自由，向被囚禁个宣告开释；宣告耶和华悦纳个年日，也宣告我拉神报仇个日子；安慰一切悲哀个人；赐给锡安悲哀个人，叫伊拉得着华冠代替灰尘，欢喜个油代替悲哀，赞美个衣袍代替忧伤个灵；使伊拉得称为公义个树，是耶和华所栽种个，叫伊得着荣耀。伊拉必重建古时个荒场，兴起先前个荒废，修复荒凉个城邑，就是许多代所荒废个所在。外邦人要站勒里牧养侬拉个羊群；外族个子孙要做侬拉个耕田人同修葡萄园个人。独独侬拉要称为耶和华个祭司；人要称侬拉为我拉神个仆役。侬拉要吃列国个财物，并要因伊拉个荣耀夸耀自家。侬拉先前所受个羞辱，要得双倍个报偿；所受个凌辱，伊拉必因所得个分而欢喜；所以勒伊拉个地业当中，伊拉必承受双倍；永远个喜乐必归于伊拉。因为我耶和华喜爱公平，恨恶为燔祭而行抢夺；我要凭诚实施行伊拉个报应，并要同伊拉立永远个约。伊拉个后裔必勒列国中闻名，伊拉个子孙必勒众民中给人认得；凡看见伊拉个，必承认伊拉是耶和华所赐福个后裔。我因耶和华大大欢喜，我个心灵因我个神快乐；因为伊给我穿浪救恩个衣裳，给我披浪公义个外袍，好像新郎佩戴华饰，又像新妇妆饰珠宝。因为地怎样生出嫩芽，园子怎样使所种个发芽；主耶和华也必照样使公义同赞美勒万国面前发生。以赛亚书 61:1–11。
The one hundred and forty-four thousand who are sealed in Ezekiel chapter nine, are those who are mourning over the sins in the church and in the world. “The acceptable year of the Lord, and the day of vengeance of our God,” is when those who mourn in Zion are comforted, and become “trees of righteousness” in order to “glorify the Lord.” They glorify the Lord, for “in those days, and in that time, saith the Lord, the iniquity of Israel shall be sought for, and there shall be none.” Those who mourn are those who have been sealed and they are those who “shall build the old wastes,” who “shall raise up the former desolations, and” who “shall repair the waste cities, the desolations of many generations.” They shall “be named the Priests of the Lord,” and men shall call them “the Ministers of our God.”
以西結書第九章裡向額角受印个一十又四萬四千人，乃是為教會裡向世界裡个罪愁苦哀哭个人。「耶和華所悅納个年，並我儕上帝報仇个日子」，就是錫安中哀哭个人得著安慰，且成為「義个樹」，為著「榮耀耶和華」个時候。伊拉榮耀耶和華，因為「當其時，彼時，耶和華講，以色列个罪孽必被尋求，卻尋弗著。」彼等哀哭个人，就是受了印个人；伊拉也就是「必重修古時荒廢之處」个人，就是「必建立先前淒涼之地，並」就是「必修造荒廢个城邑，歷代淒涼之處」个人。伊拉「必稱為耶和華个祭司」，人必稱伊拉為「我儕上帝个僕役」。
The righteousness of the one hundred and forty-four thousand is to “spring forth before all nations,” when they are lifted up as an ensign in the hour of the great earthquake. Their righteousness is caused progressively, for it is “as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord God will cause righteousness and praise to spring forth.” The sealing of the one hundred and forty-four thousand began at the arrival of the latter rain on September 1, 2001. It is then that the buds of earth were brought forth. Isaiah identifies when the buds spring forth.
一十四萬四千人个義，當佢拉勒大地震个辰光，作爲旌旗被高舉个時候，愛「喺萬國面前發生」。佢拉个義，係漸進造成个，因爲經上講：「地怎樣使芽發生，園子怎樣使所種个發生；主耶和華也必照樣使公義同讚美喺萬民面前發生。」一十四萬四千人个印記，係喺二〇〇一年九月一日後雨臨到个時候開始个。也就係喺該時，地个芽被帶出來。以賽亞指明芽發生个時候。
In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Isaiah 27:8, 9.
伊用度量來發出刑罰个辰光，儂就會同伊爭辯；到東風个日子，伊使伊猛烈个風停住。所以上雅各个罪孽將得潔淨；除去伊个罪，總个果效就在於此：當伊使祭壇一切个石頭攏像打碎个灰石一樣，亞舍拉同偶像就立勿住。以賽亞書 27:8, 9.
In “the day of the east wind” which is His “rough wind” that “He stayeth,” the “shooting forth” of the buds will begin when the rain is “measured.” “Stayeth” means restrained. When the four winds are restrained by the four angels of Revelation chapter seven, the sealing of the one hundred and forty-four thousand begins. At that time the latter rain begins to “sprinkle” in moderation, for the word “measure” in the verse means moderation. At the beginning of the period of the sealing of the one hundred and forty-four thousand the latter rain is measured, and at the end of the period it is without measure.
「東風之日」就是伊个「猛烈个風」、也就是伊「按住」个時候；等到雨「有分寸」个辰光，嫩芽个「發出」就要開始。「按住」个意思就是受着約束。啟示錄第七章裡向四位天使約束四方个風个時候，十四萬四千人个印記就開始。到該個時候，晚雨也開始適度个「灑落」，因為經文裡个「分寸」一詞就是適度个意思。十四萬四千人受印時期起頭个辰光，晚雨是有分寸个；到該段時期末了个辰光，就變做無分寸。
“The great outpouring of the Spirit of God, which lightens the whole earth with his glory, will not come until we have an enlightened people, that know by experience what it means to be laborers together with God. When we have entire, whole-hearted consecration to the service of Christ, God will recognize the fact by an outpouring of his Spirit without measure; but this will not be while the largest portion of the church are not laborers together with God. God cannot pour out his Spirit when selfishness and self-indulgence are so manifest; when a spirit prevails that, if put into words, would express that answer of Cain,—‘Am I my brother’s keeper?’ If the truth for this time, if the signs that are thickening on every hand, that testify that the end of all things is at hand, are not-sufficient to arouse the sleeping energy of those who profess to know the truth, then darkness proportionate to the light which has been shining will overtake these souls. There is not the semblance of an excuse for their indifference that they will be able to present to God in the great day of final reckoning. There will be no reason to offer as to why they did not live and walk and work in the light of the sacred truth of the word of God, and thus reveal to a sin-darkened world, through their conduct, their sympathy, and their zeal, that the power and reality of the gospel could not be controverted.” Review and Herald, July 21, 1896.
“上帝圣灵个大浇灌，伊要用伊个荣耀照亮全地，弗会来到，直等到阿拉有一班蒙了光照个百姓，晓得凭亲身经历，啥个叫做同上帝一同做工个人。等到阿拉全然、尽心尽性奉献自家来事奉基督个辰光，上帝就要借着无量个圣灵浇灌来承认迭件事；但是，只要教会里最大一部分人还弗曾同上帝一同做工，迭个就弗会发生。自私自利并放纵己欲显明到迭等地步个辰光，上帝弗能浇灌伊个圣灵；若有一种灵弥漫着，倘若用言语讲出来，就会说出该隐个回答——‘我岂是看守我兄弟个人么？’倘若现今时代个真理，倘若四面八方越加稠密个预兆，证明万物个结局已经近在眼前，还弗足以唤醒许多自称晓得真理之人沉睡个精力，介末同所已经照耀之光成比例个黑暗，就要临到迭些灵魂。到最后清算个大日，伊拉在上帝面前拿弗出一点点理由，来为伊拉个冷淡辩解。伊拉也弗会有啥个理由可以提出，来说明为啥个伊拉弗曾活在上帝圣言神圣真理个光中，也弗曾行在迭光里、作工在迭光里，因此弗曾借着伊拉个行为、伊拉个同情并伊拉个热心，向一只被罪恶黑暗笼罩个世界显明：福音个能力同真实性，是弗能被驳倒个。”《Review and Herald》，1896年7月21日。
The testing period of the latter rain and sealing of the one hundred and forty-four thousand begins with the measuring of the outpouring of the Holy Spirit for the wheat and tares have reached the time of the harvest. The rain brings both classes to maturity, then at the end of the testing period the wheat and tares are separated, and the wheat will then “know by experience what it means to be laborers together with God” They will then “have entire, whole-hearted consecration to the service of Christ, God will recognize the fact by an outpouring of his Spirit without measure.”
末后之雨个试炼时期，佮十四万四千人受印个辰光，是从对圣灵浇灌个分量进行量度起首个，因为麦子搭稗子已经到收割个辰光。此雨使两等人都成熟；随后，到试炼时期个末了，麦子搭稗子就分开，麦子到辰光就会“凭经历晓得，与上帝同工个工人究竟是啥个意思。” 彼辰光，伊拉就会“全然、尽心归献于基督个服事；上帝就会借着无量个圣灵浇灌，承认此一事实。”
The “day of the rough east wind” arrived on September 11, 2001, and Habakkuk’s debate over the counterfeit peace and safety message of the latter rain message, as opposed to the message identifying the day of God’s vengeance, began. At that point the plants, both wheat and tares began to bud and bring forth the fruit they would manifest at the judgment of the soon-coming Sunday law.
“粗暴东风之日”到仔2001年9月11日，哈巴谷关乎冒牌个“平安稳妥”信息——就系后雨信息——同指明上帝报仇之日个信息相对立个辩论，也就开始了。到仔该辰光，植物，无论麦子抑或稗子，侪开始发芽，结出彼等到将临个星期日律法审判时所要显明个果子。
“Again, these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.
「再者，遮些比喻教导阮侪，审判以后并呒没试验时期。福音个工作一旦完成，善与恶个分别随即来到，而各等人个命运便永远定准。」《基督个实物教训》，123。
One class bows to the sun in Ezekiel chapter eight, and the other receives the seal of God in Ezekiel chapter nine. In Luke chapter twenty-one, Christ is identifying the one hundred and forty-four thousand, and He sets forth a sign that marks the final generation of earth’s history. He identified the sign that Christians must recognize in order to flee the destruction of Jerusalem.
一等人㧻《以西結書》第八章裡向日頭下拜，另一等人㧻《以西結書》第九章裡領受上帝个印記。㧻《路加福音》第二十一章裡，基督正㧻指明十四萬四千人，伊並且提出一個記號，標明地上歷史最後一代。伊指出了基督徒所必須認明个記號，為着逃避耶路撒冷个毀滅。
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.
當儂看見耶路撒冷畀軍隊圍困辰光，就該曉得伊個荒涼已經近了。彼辰光，猶太地個人應當逃到山裡去；城裡向個人應當離開；鄉下個人弗可進到城裡去。因為這是報應個日子，為著叫一切所記載個話都得著應驗。路加福音 21:20–22。
Jesus identified, “line upon line,” more prophetic characteristics of the sign, for His words are recorded not only by Luke, but also by Matthew and Mark.
耶穌一行一行地指出了此兆頭更多預言性個特徵，因爲伊個話弗單單路加記載了，馬太搭馬可也記載了。
And this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come. When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) Then let them which be in Judaea flee into the mountains. Matthew 24:14–16.
天國个福音，必要傳遍普天下，對萬民作見證；然後末期纔會來到。 所以，儂等若看見先知但以理所講个「行毀壞可憎个」，站勒聖地，（讀个儂總要會意：）那辰光，猶太地个儂，就應當逃到山裡去。馬太福音 24:14–16
And the gospel must first be published among all nations. But when they shall lead you, and deliver you up, take no thought beforehand what ye shall speak, neither do ye premeditate: but whatsoever shall be given you in that hour, that speak ye: for it is not ye that speak, but the Holy Ghost. Now the brother shall betray the brother to death, and the father the son; and children shall rise up against their parents, and shall cause them to be put to death. And ye shall be hated of all men for my name’s sake: but he that shall endure unto the end, the same shall be saved. But when ye shall see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not, (let him that readeth understand,) then let them that be in Judaea flee to the mountains. Mark 13:10–14.
福音必须先传扬到万国去。不过，㑚被人捉去、解送交官个辰光，弗要预先思量该讲啥，也弗要事先筹划；乃是到那辰光所赐给㑚个，就讲啥；因为讲个弗是㑚，乃是圣灵。那时，兄弟要出卖兄弟，致伊于死；阿爸也要出卖儿子；儿女要起来敌对父母，叫伊拉被治死。并且，㑚为着我个名，要被众人恨恶；不过，忍耐到底个，伊就要得救。但当㑚看见先知但以理所讲个“那行毁坏可憎个”，立勒弗当立个所在，（读个人须要会意，）那时，勒犹太个，应当逃到山里去。马可福音 13:10–14。
Before the seven last plagues, which is the final and perfect fulfillment of the “days of vengeance,” is accomplished upon two classes the gospel of the kingdom must be preached and published among all nations. The gospel message is given to the nations at the soon-coming Sunday law in the United States, when the one hundred and forty-four thousand are lifted up as an ensign. The “days of vengeance” represents the period of the Executive Judgment of the whore of Babylon, which begins with the Sunday law in the United States and ends when Michael stands up and human probation closes, and the wrath of God is poured out in the seven last plagues.
臨到兩等人个「七末後災」——即「報仇个日子」最後且完全个應驗——成就以前，天國个福音必須傳揚，且向萬國宣告。此福音个信息，是喺美國將要來臨个星期日法令之時賜畀列國；彼時，十四萬四千人要被高舉，作爲一面旌旗。「報仇个日子」所表明个，乃是對巴比倫淫婦施行執行審判个時期；此時期自美國个星期日法令開始，直到米迦勒起來、人類恩典時期終止，而上帝个忿怒藉着七末後災傾倒下來，方告結束。
The period of time is the “hour” which Mark identifies, and the “hour” of the “great earthquake,” and the “hour” the ten kings agree to give their seventh kingdom unto the papacy. When the last soul has accepted the gospel that is published to all nations, probation closes, and God’s wrath is poured out without mercy. That period begins with the gospel being proclaimed to all nations as the ensign is lifted up, and ends when the last person responds to the gospel message proclaimed and preached and published by the ensign. That period of time is the “days of vengeance.”
其段辰光，就是马可所指出个“时辰”，也是“地大震动”个“时辰”，又是十个王同意把伊拉个第七个国度交拨教皇制个“时辰”。当末后一只灵魂已接受传遍万国个福音，恩典时期就结束，上帝个忿怒就无怜悯地倾倒出来。其段时期起头于当旌旗被举起来、福音向万国宣告个辰光；终结于当末后一人回应由其旌旗所宣告、传讲并刊布个福音信息个辰光。其段辰光就是“报仇个日子”。
In Luke, chapter twenty-one, Jesus is pinpointing that history, for He is identifying the final generation, that will not die before His second coming. He identifies a sign, which is represented as the abomination of desolation spoken of by Daniel the prophet. The sign is when the abomination of desolation stands in the “holy place,” and when it is “standing where it ought not,” which is also when Jerusalem is “compassed with armies.”
勒《路加福音》第二十一章里，耶稣明确指出该段历史，因为伊正在指明末后一代；这一代勒伊第二次降临以前，总弗会死绝。伊指明一个兆头，就是先知但以理所讲个“行毁坏可憎个”。该个兆头，就是当“行毁坏可憎个”立勒“圣地”里，并且当伊“站勒弗当站个所在”个辰光；这也就是耶路撒冷“被军队围困”个辰光。
When Jerusalem was compassed by armies in the year 66 by Cestius, the Christians in Jerusalem fled the city, and Sister White identifies that not one Christian died during the destruction that ultimately ended in the year 70. Cestius initiated a siege, and then withdrew for apparently unknown reasons, and the Christians in the city fled in agreement with the warning associated with the sign. In the year 70 Titus completed the destruction by once again instituting a siege. The siege of Cestius was the beginning of what is called the First Jewish-Roman War, and the siege and destruction accomplished by Titus was the end of the First Jewish-Roman War.
公元66年，當耶路撒冷被西提烏斯率領个軍隊團團圍困辰光，耶路撒冷个基督徒就逃離了該城；懷愛倫姊妹指出，直到最後於公元70年告終个毀滅之中，連一個基督徒也弗曾喪命。西提烏斯發動了圍城，隨後又因表面上弗明个緣故撤退；城內个基督徒便照應該個記號所附帶个警告逃走了。到公元70年，提多重新發動圍城，完成了該次毀滅。西提烏斯个圍城，乃是所謂第一次猶太—羅馬戰爭个開端；而提多所完成个圍城與毀滅，則是第一次猶太—羅馬戰爭个終局。
The entire history lasted three and a half years, began and ended with a siege, and the beginning contained a sign for God’s people. That history was identified as the days of God’s vengeance by Christ, which was a specific element that He was to identify in His ministry. Those days represent the executive judgment upon the whore of Rome that begins at the soon-coming Sunday law, and ends when human probation closes. At the beginning of the executive judgment of the whore of Babylon, the one hundred and forty-four thousand are lifted up as an ensign, which is a sign. When God’s other flock see the sign, they are to flee out of Babylon, whose destruction was typified by the destruction of Jerusalem.
整段歷史延續了三年半，起首於一場圍困，也終結於一場圍困，而其開頭包含了一個賜予上帝子民的記號。基督將這段歷史指明為上帝報仇的日子；這原是祂在自己職分中所當指認的一個特定要素。那些日子表明對羅馬淫婦所施行的執行審判；此審判始於那即將來到的星期日法案，終於人類恩 probation 結束之時。在對巴比倫淫婦執行審判的開端，一十四萬四千人被高舉作為一面旌旗，這就是一個記號。當上帝其餘的羊群看見這記號時，彼等就當逃出巴比倫；巴比倫的毀滅，乃是由耶路撒冷的毀滅所預表的。
We will continue to consider Luke chapter twenty-one in the next article.
阿拉会勒下一篇文章里向继续思量《路加福音》第二十一章。