The seven years of warning from 63 unto the year 70 that was proclaimed by the man who went “up and down the streets of Jerusalem, declaring the woes that were to come upon the city,” had been typified by the warning given to Jerusalem for three and a half years, first in the ministry of Christ, and then three and a half years in the ministry of the disciples. Previous articles have already identified that the destruction of Jerusalem could have been brought about at the cross, or later at the stoning of Stephen, but God’s long-suffering deferred His judgment upon the city and people.
對耶路撒冷所發格七年警告，自六三年直到七〇年，係由一個「喺耶路撒冷街巷裡來回走動，宣告將要臨到此城之災禍」个人所傳出；這七年，早已由對耶路撒冷三年半格警告所預表：先喺基督格職事中，後來再喺門徒格職事中三年半。先前格文章已經指出，耶路撒冷格毀滅，本來可能喺十字架之時就臨到，或者較後喺司提反被石頭打死格時候發生；然而，上帝格長久忍耐，使祂對此城與其人民格審判延後了。
“And on ‘whomsoever it shall fall, it will grind him to powder.’ The people who rejected Christ were soon to see their city and their nation destroyed. Their glory would be broken, and scattered as the dust before the wind. And what was it that destroyed the Jews? It was the rock which, had they built upon it, would have been their security. It was the goodness of God despised, the righteousness spurned, the mercy slighted. Men set themselves in opposition to God, and all that would have been their salvation was turned to their destruction. All that God ordained unto life they found to be unto death. In the Jews’ crucifixion of Christ was involved the destruction of Jerusalem. The blood shed upon Calvary was the weight that sank them to ruin for this world and for the world to come. So it will be in the great final day, when judgment shall fall upon the rejecters of God’s grace. Christ, their rock of offense, will then appear to them as an avenging mountain. The glory of His countenance, which to the righteous is life, will be to the wicked a consuming fire. Because of love rejected, grace despised, the sinner will be destroyed.
“并且到伊跌勒啥人身浪，伊就要把伊碾得粉碎。” 弃绝基督个百姓，勿久就要看见伊拉个城同国度遭着毁灭。伊拉个荣耀要被打碎，像风前个灰尘一式四散。阿末，毁灭犹太人个是啥物？就是该块磐石；若是伊拉曾经建造勒伊浪，伊就会成为伊拉个保障。是上帝个良善被藐视，公义被弃绝，怜悯被轻看。人自家站勒上帝个对头一面，而一切本来会成为伊拉救恩个，反转变做伊拉个毁灭。凡上帝命定归于生命个，伊拉倒看做归于死亡。犹太人把基督钉十字架个事体里，已经包涵了耶路撒冷个毁灭。喀尔瓦略所流个血，是把伊拉坠落到今世并来世败亡里去个重担。到末后伟大个日子，当审判临到弃绝上帝恩典个人身浪个辰光，也要是阿样。基督——伊拉绊跌个磐石——到辰光要向伊拉显现为一座施行报应个大山。伊面容个荣耀，对义人是生命，对恶人却要成为吞灭个烈火。因为爱被弃绝，恩典被藐视，罪人就要灭亡。
“By many illustrations and repeated warnings, Jesus showed what would be the result to the Jews of rejecting the Son of God. In these words He was addressing all in every age who refuse to receive Him as their Redeemer. Every warning is for them. The desecrated temple, the disobedient son, the false husbandmen, the contemptuous builders, have their counterpart in the experience of every sinner. Unless he repent, the doom which they foreshadowed will be his.” The Desire of Ages, 600.
藉牢许多比喻搭一再个警告，耶稣显明犹太人若弃绝上帝个儿子，将有啥个结局。伊勒些话，乃是向各时代一切勿肯接受伊做伊拉救赎主个人所讲个。每一个警告侪是为伊拉个。被亵渎个圣殿、悖逆个儿子、假个园户、轻慢个匠人，在每一个罪人个经历里，侪有对应个实情。若是伊勿悔改，伊拉所预表个定案，也必归到伊个身上。 《历代愿望》，600。
The seven-year period in which the man witnessed to Jerusalem, was divided at the first siege into two equal periods of twelve hundred and sixty days. Those seven years represented the destruction of Jerusalem, and the seven years of Christ and the disciples’ ministries represented the beginning of the destruction of Jerusalem, and Jesus always illustrates the end with the beginning. Those seven years were also typified by the “seven times” against the northern kingdom that was divided into two equal periods of twelve hundred and sixty years.
其人向耶路撒冷作见证个七年辰光，㑚头一趟围城个辰光，分作两段相等个一千二百六十日。㑚七年表明耶路撒冷个毁灭；基督搭门徒职事个七年，也表明耶路撒冷毁灭个起头；耶稣常常用起头来表明末后。㑚七年也由攻击北国个“七期”所预表；㑚“七期”分作两段相等个一千二百六十年。
When Modern Rome repeats the history of pagan and papal Rome trampling down literal and spiritual Jerusalem, and when Modern Rome repeats the two histories of the two periods of warning given by the man from the year 63, unto the year 70, and when modern Rome repeats the history represented by the two periods when Christ, and the disciples walked in and out of Jerusalem for three and a half years, two distinct periods will be manifested though in the last days, “time is no longer.”
当现代罗马重演异教罗马搭教皇罗马践踏字面个搭属灵个耶路撒冷个历史，搭且当现代罗马重演由六十三年个人所发出、直到七十年个两段警告时期个两重历史，搭且当现代罗马重演那由基督搭门徒为期三年半出入耶路撒冷个两段时期所表明个历史辰光，虽则到末后个日子，“时间不再有了”，总归还是会显明出两段分明个时期。
The last of those two periods is the symbolic forty-two months that Modern Rome accomplishes her final persecution of the faithful, once its’ deadly wound is healed at the soon-coming Sunday law. That symbolic forty-two months is the second of two periods, and is the period of the executive judgment of modern Rome. That period is preceded by the investigative judgment of the living in Laodicean Adventism.
迭兩個時期當中末後个一段，乃係象徵性个四十二個月；到將臨个星期日法令施行、伊个致命傷得著醫好个辰光，現代羅馬就在迭段時期完成伊對忠信者末後个逼迫。迭象徵性个四十二個月，乃係兩段時期當中第二段，也就係現代羅馬施行執行審判个時期。迭段時期之前，先有老底嘉復臨信仰當中對活人个查案審判。
The man who presented the warning to literal Jerusalem died in the siege of Titus. He did not die at the destruction, but during the siege that preceded the destruction, for not one Christian died in the destruction of Jerusalem.
向着字义里个耶路撒冷提出警告个人，死勒提多围城个辰光。伊勿是死勒城被毁坏个当时，乃是死勒毁坏以前所发生个围困之中；因为耶路撒冷毁灭个辰光，基督徒一个也呒没死。
“For seven years a man continued to go up and down the streets of Jerusalem, declaring the woes that were to come upon the city. By day and by night he chanted the wild dirge: ‘A voice from the east! a voice from the west! a voice from the four winds! a voice against Jerusalem and against the temple! a voice against the bridegrooms and the brides! a voice against the whole people!’—Ibid. This strange being was imprisoned and scourged, but no complaint escaped his lips. To insult and abuse he answered only: ‘Woe, woe to Jerusalem!’ ‘woe, woe to the inhabitants thereof!’ His warning cry ceased not until he was slain in the siege he had foretold.” The Great Controversy, 29, 30.
有七年之久，有一个人继续来来去去行勒耶路撒冷个街路浪，宣告将要临到该城个灾祸。日里夜里，伊吟唱咾一首狂烈个哀歌：“有一个声音从东方来！有一个声音从西方来！有一个声音从四方个风来！有一个声音攻击耶路撒冷，也攻击圣殿！有一个声音攻击新郎，也攻击新妇！有一个声音攻击全体人民！”——同上。箇个奇异个人物曾经被监禁，也被鞭打，然则伊嘴唇里弗曾发出一句怨言。对于侮辱搭虐待，伊所回答个只有：“祸哉，祸哉，耶路撒冷！”“祸哉，祸哉，住勒其中个人！”伊个警告呼声一直弗曾止息，直到伊勒伊所预言个围城之中被杀为止。”《善恶之争》，29，30。
The man died in the siege, but not at the final destruction, and the final destruction represents the close of probation and the seven last plagues. The man therefore is a symbol of the message to leave Jerusalem at the first siege. The Christians then fled, and in the first three and a half years, the man was a symbol of a group that does not die in Jerusalem, and in the second three and a half years he is a symbol of the last Christians to die before the close of probation. The first period he is identifying the one hundred and forty-four thousand, and in the second three and a half year period he represents the great multitude that die during the second period.
该人死勒围城当中，弗过弗是在末了个毁灭里向；末了个毁灭乃是恩门关闭同七末灾个表号。故此，该人就是一则信息个象征，催促人拉勒头一回围城辰光离开耶路撒冷。该时基督徒就逃走了；勒头三个半年里，该人乃是一群勒耶路撒冷弗死个象征；勒第二个三个半年里，伊又是恩门关闭以前末后一班死去个基督徒个象征。头一个时期，伊所指认个是一十四万四千；勒第二个三个半年个时期里，伊所代表个乃是勒第二时期当中死去个大群众。
The man’s message was recorded by the historian, and it was represented by six voices. When he was ultimately imprisoned his seventh and final message was “woe, woe” to Jerusalem and its inhabitants. The first “voice” recorded was a “voice from the east,” and his last message was “woe.” The first element of his message and the last element of his message was the biblical symbol that represents Islam, for Islam is the children of the “east” in the Bible, and they are represented by the “east wind.” The doubling of the word “woe,” in his final message reflects the end of Modern Babylon, when the kings of the earth cry out three times “Alas, alas that great city.” The Greek word translated as “alas” in the three verses in Revelation chapter eighteen, is translated as “woe” in chapter eight, verse thirteen.
伊個男子个信息畀史家記錄下來，也用六隻聲音來表現。到末後伊畀囚禁个辰光，伊第七個、也是最後个信息，就是向耶路撒冷佮其中居民宣告个「禍哉，禍哉」。頭一個記錄下來个「聲音」，是「從東方來个聲音」；伊末後个信息卻是「禍哉」。伊信息个頭一個元素佮末一個元素，攏是代表伊斯蘭个聖經象徵；因為伊斯蘭就是聖經內底「東方」个子孫，𡀔也用「東風」來代表。伊最後信息內底「禍哉」个重複，加倍顯明現代巴比倫个結局；彼個時候，地上个君王三擺喊叫：「哀哉，哀哉，彼座大城。」《啟示錄》第十八章內三節經文所譯做「哀哉」个希臘字，在第八章第十三節是譯做「禍哉」。
And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.
我又看見，也聽見一位天使飛翔勒天中央，發大聲講：「禍哉！禍哉！禍哉！住勒地上个居民哪，因為其餘三位天使號筒个聲音，就是將要吹響个！」啟示錄 8:13
The man’s proclamation of “woe, woe,” represents the triple application of the three woes, for the elements of the first Woe, combined with the elements of the second Woe “line upon line” identify the elements of the third Woe, just as the three expressions of “alas, alas” by the kings of the earth in chapter eighteen represent the third Woe, as established by the first and second Woes. The beginning and ending of the man’s message its typified the message of Islam of the third Woe.
伊個男人宣告个「禍哉、禍哉」，表明三樣災禍个三重應用；因為頭一樣災禍个諸般要素，搭第二樣災禍个諸般要素「一行加一行」合併起來，就指認出第三樣災禍个諸般要素；正像第十八章裡地上列王三遍發出个「哀哉、哀哉」，乃代表第三樣災禍，正如頭一樣搭第二樣災禍所確立个一樣。伊個男人信息个起頭搭收尾，乃預表第三樣災禍之伊斯蘭个信息。
The first expression of his message was a voice from the “east,” and “east” is a symbol of Islam, but it is also an identification of the sealing angel that arises in the east.
伊信息个头一重表白，乃是一个出自“东方”个声音；“东方”是伊斯兰个象征，但同时也是对那位从东方兴起、施行印封个天使个指认。
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. And I heard the number of them which were sealed: and there were sealed an hundred and forty and four thousand of all the tribes of the children of Israel. Revelation 7:1–4.
此后，我看见四位天使立勒地之四角，执住地之四风，叫风弗吹勒地上，也弗吹勒海上，也弗吹勒任何树木上。又看见另有一位天使，从东方升起，拿着永生上帝之印；伊向那四位得着权柄、可伤害地与海个天使大声呼叫，说：“弗要伤害地，也弗要伤害海，也弗要伤害树木，等到我拉已经将我拉上帝个仆人印勒伊拉额上。”我又听见受印者个数目；以色列子孙各支派中受印个，共有十四万四千。启示录 7:1–4。
In the story of Elijah on Mount Carmel, when he looked to the sea and saw a cloud, he was looking westward, for Mount Carmel is located near the Mediterranean Sea.
喺以利亞喺迦密山个故事裡，當伊向海望去、看見一片雲个辰光，伊所望个方向乃是向西，因為迦密山坐落喺地中海附近。
And it came to pass at the seventh time, that he said, Behold, there ariseth a little cloud out of the sea, like a man’s hand. And he said, Go up, say unto Ahab, Prepare thy chariot, and get thee down, that the rain stop thee not. 1 Kings 18:44.
到第七遍个辰光，伊讲：「看哪，有一小片云自海里升起，形状像人个手。」伊就讲：「上去，对亚哈讲：备好侬个车，下去，免得给雨拦住。」列王纪上 18:44。
Elijah would have been facing west, in the direction of the Mediterranean Sea. In Luke chapter twelve, Christ speaks about His message being a message of division.
以利亞所向該是朝西，向着地中海个方向。喺《路加福音》第十二章裡，基督講着伊个信息是一個分裂个信息。
Suppose ye that I am come to give peace on earth? I tell you, Nay; but rather division: For from henceforth there shall be five in one house divided, three against two, and two against three. The father shall be divided against the son, and the son against the father; the mother against the daughter, and the daughter against the mother; the mother-in-law against her daughter-in-law, and the daughter-in-law against her mother-in-law. And he said also to the people, When ye see a cloud rise out of the west, straightway ye say, There cometh a shower; and so it is. And when ye see the south wind blow, ye say, There will be heat; and it cometh to pass. Ye hypocrites, ye can discern the face of the sky and of the earth; but how is it that ye do not discern this time? Luke 12:51–56.
㑚想我来是为着拨平安到地上么？我告诉㑚，勿是；乃是叫人分争：因为从今以后，一家五个人要分开，三个敌两个，两个敌三个。父亲要同儿子分争，儿子也同父亲分争；母亲同囡儿分争，囡儿也同母亲分争；家婆同新妇分争，新妇也同家婆分争。耶稣又对众人讲，㑚看见云从西边起来，马上就讲，要落阵雨了；事实也就是如此。看见南风吹起来，㑚就讲，天要热了；后来也果然应验。㑚这班假冒为善个人，会分辨天地个气色，哪能倒勿会分辨者辰光呢？路加福音 12:51–56。
The message of the messenger to Jerusalem bears the signature of Alpha and Omega, for the beginning and ending identifies Islam of the third Woe, and with the voice of the “east” it simultaneously identifies the message of Islam as the sealing message. The “second voice” from the “west” identifies the latter rain, which is the last rain, and all the prophets are addressing the last days. The message of the “west,” is a symbol of the latter rain message, which produces two classes of worshippers. The one class cannot recognize the latter rain message for they “do not discern this time.”
使者向耶路撒冷所传个信息，带有阿拉法与俄梅戛个署名，因为起头搭煞末指明第三样灾祸个伊斯兰，并且借着“东方”个声音，同时指明伊斯兰个信息就是盖印个信息。出于“西方”个“第二个声音”指明晚雨；晚雨就是末后个雨，而众先知所讲论个侪是末后个日子。“西方”个信息，是晚雨信息个表号，伊生出两等敬拜个人。一等人弗能认出晚雨个信息，因为伊拉“弗辨明箇个辰光”。
The next element of the messenger’s message is the voice of the “four winds”, which is both the sealing message and the message of the angry horse of Islam, as represented by the third Woe. The next element is against Jerusalem and the temple, thus identifying the message of all the prophets which identifies a class of people who are being passed by, for they have based their claim of salvation, not in Christ, but in the temple and their heritage as God’s chosen people. They are those throughout sacred history who are represented as proclaiming “the temple of the Lord, the temple of the Lord are we.” The message against Jerusalem and the temple is the Laodicean message.
信使信息个下一层面，係“四方个风”之声音；此声音一面係盖印个信息，一面亦係伊斯兰忿怒之马个信息，正如第三样灾祸所表明个。下一层面乃係攻击耶路撒冷搭圣殿，因此显明众先知个信息；此信息指出一等人正被越过，因为伊拉得救个根据，弗係立勒基督里，乃係立勒圣殿并伊拉作为上帝拣选之民个承受里。伊拉就係圣史历代以来所表征个那一班人，常宣称：“耶和华个殿，耶和华个殿就係我众。” 反对耶路撒冷搭圣殿个信息，就係老底嘉个信息。
“There is no need to marvel that the church is not vivified by the Holy Spirit’s power. Men and women are setting aside the instruction Christ has given. Anger and covetousness are obtaining the victory. The soul-temple is full of wickedness. There is no room for Christ. Men follow their own perverse ways. They will not heed the words of the Saviour. They take themselves into their own hands, rejecting reproofs and warnings, until the candlestick is moved out of its place, and spiritual discernment is confused by human ideas. Though deficient in service, they justify themselves, saying, ‘The temple of the Lord, The temple of the Lord are we.’ They set the law of God aside to follow the light of their own imagination.” Review and Herald, April 8, 1902.
“毋消为着教会呒没得着圣灵个能力来苏醒而惊奇。男男女女正摆开基督所赐个训诲。忿怒搭贪恋正取得胜利。灵魂个殿堂里向充满邪恶。呒没基督个地位。人顺从伊拉自家乖谬个道路。伊拉弗肯听救主个话。伊拉把自家交拨自家个手里，弃绝责备搭警戒，直到灯台从其本位挪去，灵性个辨识也拨人个意思搅乱。虽则伊拉伺候有亏欠，却还自家称义，说：‘主个殿，主个殿就是阿拉。’伊拉撇开上帝个律法，去跟从伊拉自家想象个光。”《Review and Herald》，1902年4月8日。
The messenger then raised the voice of his warning message against the bridegrooms and the brides, as a symbol of the methodology of “line upon line,” for the prophetic line of the last days will be just as the prophetic line in the days of Noah was, when they were giving in marriage at the very time when the flood of destruction was about to overflow their worldly ambitions and plans.
其后，信使便向新郎并新妇高声发出警戒之信息，以此作为“律上加律”之方法的象征；因为末后日子里个预言之线，必将正如挪亚辰光个预言之线一样：彼时，人正行嫁娶之事，恰在毁灭之洪水将要漫过伊拉属世个雄心与打算之时。
“The Bible declares that in the last days men will be absorbed in worldly pursuits, in pleasure and money-getting. They will be blind to eternal realities. Christ says, ‘As the days of Noah were, so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noah entered into the ark, and knew not until the flood came, and took them all away; so shall also the coming of the Son of man be.’ Matthew 24:37–39.
《圣经》宣告：到末后个日子，人要沉湎于属世个营谋、宴乐搭赚取钱财之中，对永恒个实在反倒瞎眼。基督讲：‘挪亚个日子哪能，仁子个降临也要哪能。因为当洪水以前个日子，众人照常吃、照常饮、嫁娶，一直到挪亚进方舟个那一日；弗晓得审判，直到洪水来到，把伊拉全然冲去；仁子个降临也要哪能。’马太福音 24:37–39。
“So it is today. Men are rushing on in the chase for gain and selfish indulgence as if there were no God, no heaven, and no hereafter. In Noah’s day the warning of the flood was sent to startle men in their wickedness and call them to repentance. So the message of Christ’s soon coming is designed to arouse men from their absorption in worldly things. It is intended to awaken them to a sense of eternal realities, that they may give heed to the invitation to the Lord’s table.
“今朝也是如此。人汹汹然奔逐于牟利并自私享乐，好像并无上帝，并无天国，也并无来世。挪亚个日子里，洪水个警告曾被差来，欲使人因自家个邪恶而受惊，并召唤伊拉悔改。照样，基督快要再来个信息，也是为着唤醒人脱离对世俗事物个沉溺。此信息个本意，是要叫伊拉觉悟永恒个实在，好叫伊拉留心主筵席个邀请。”
“The gospel invitation is to be given to all the world—‘to every nation, and kindred, and tongue, and people.’ Revelation 14:6. The last message of warning and mercy is to lighten the whole earth with its glory. It is to reach all classes of men, rich and poor, high and low. ‘Go out into the highways and hedges,’ Christ says, ‘and compel them to come in, that My house may be filled.’” Christ’s Object Lessons, 228.
“福音个邀请，是要传拨全世界——‘到各邦国、各支派、各方言、各人民。’ 启示录 14:6。末后警告并怜悯个信息，要用伊个荣耀照亮全地。伊是要达到各等人，富个、穷个，高个、低个。基督讲：‘出去到大路同篱笆边，勉强人进来，叫我个屋里可以坐满。’”《基督比喻实训》，228。
The last element of the warning is emphasized in the previous passage. The message represented as the voice against “all the people”, is the everlasting gospel, which identifies the necessity to meet the requirements of the gospel in order to be saved. The first requirement of the everlasting gospel is to fear God, and that fear is premised upon the reality that it was our sins that placed Christ, the Son of the living God, upon the cross.
警告个末一项要素，喺前头个经文里向已经着重讲明。该个信息，作為向“众民”发出个声音，乃是永远个福音；伊指出，人若要得救，就必须满足福音个要求。永远福音个头一项要求，就是敬畏上帝；而该种敬畏，乃是建立喺一个事实之上：正是我侪个罪，将活上帝个儿子基督置于十字架之上。
Every element of the messenger to Jerusalem during his seven years of ministry represented the everlasting gospel, which was the identical gospel that was presented in the seven years Christ confirmed the covenant with many from the year 27 to the year 34. It is also the everlasting gospel that is proclaimed in the final two periods of the last days, and it is specific to the message of the latter rain, being the message of Islam of the third Woe. It identifies the sealing of the one hundred and forty-four thousand, the separation of the wheat and tares, the Laodicean condition of the tares, and the triple application of prophecy as a symbol of the methodology of the latter rain, which is “line upon line.”
傳與耶路撒冷個使者、喺伊七年服事當中個每一樣要素，攏代表永遠个福音；此福音就是公元27年到34年間、基督向多數人堅立盟約个七年當中所傳講个同一福音。此也就是喺末後日子最後兩個時期所宣告个永遠福音，並且特屬於晚雨个信息，就是第三樣災禍个伊斯蘭信息。伊指出十四萬四千人个印記、麥子搭稗子个分別、稗子所顯明个老底嘉狀況，以及預言三重應用，作為晚雨方法論个表號，就是「命上加命」。
The message of seven years in that history is prophetically set within the “days of vengeance” that was part of the very first mention of Christ’s message and work, and His message and work are to be repeated in the last days by the one hundred and forty-four thousand. They will then identify their message within the prophetic setting of the “days of God’s vengeance”. There are two biblical types of God’s “vengeance” represented within His Word, His vengeance upon His people and also His vengeance upon His enemies.
该段历史里个七年信息，先知性地安设勒“报仇个日子”之中；此“报仇个日子”，正是基督信息搭伊工作头一趟被提及辰光所包含个一部分。伊个信息搭伊个工作，到末后个日子，要由十四万四千人重新显明。到辰光，伊拉要拨伊拉个信息，认定勒“上帝报仇个日子”个先知背景里。圣经当中有两种上帝“报仇”个预表，侪勒伊个圣言里有所表明：一是伊向伊个子民施行个报仇，一是伊向伊个仇敌施行个报仇。
The “seven times,” of Leviticus twenty-six illustrates God’s vengeance upon His rebellious people, and that vengeance includes the literal and spiritual trampling down of the sanctuary and the host. Within the symbolism of the trampling down of the sanctuary and host the symbolism of God’s vengeance upon His enemies is also represented. In the last days God’s vengeance against His people is represented as the spewing out of Laodicean Adventism at the soon-coming Sunday law. At that waymark His vengeance upon Modern Babylon also begins.
《利未记》二十六章个“七倍”，表明上帝对伊悖逆子民个报应；而该报应也包括对圣所搭军旅字面个践踏并属灵个践踏。勒圣所搭军旅受践踏个表号当中，也同时显明了上帝对伊仇敌个报应个表号。勒末后个日子里，上帝对伊子民个报应，表现为将老底嘉个复临信仰于即将来到个星期日法令之时吐弃出去。勒该个界标之处，伊对现代巴比伦个报应也开始了。
The investigative judgment of the living upon Laodicean Adventism, which is followed by the executive judgment upon the whore of Tyre and the beast that she rides upon and reigns over, is the prophetic history of the last days, where the effect of every vision is accomplished. Every vision is to be applied to those two prophetic periods, for the methodology of the latter rain is the application of prophetic line upon prophetic line. At the beginning of those two histories Jesus identified a “sign” that proves that those living at that point are in the last generation of earth’s history.
对老底嘉复临信徒所施行个活人查案审判，随后便是对推罗淫妇以及伊所骑、所辖治之兽个执行审判；此乃末后日子个预言历史，凡一切异象个功效，皆于其间得以成就。每一个异象都当应用于此两段预言时期，因为后雨个方法论，就是将预言线一条复一条地加以应用。在此两段历史个起头，耶稣指出了一个“兆头”，证明彼时活着个人正处在地上历史末后一代。
The first period began when the sealing of the one hundred and forty-four thousand began on September 11, 2001. It was within that waymark that the “sign” Christ identified in Luke twenty-one was placed.
头一段时期，起首于二〇〇一年九月十一日，就是嗰一十四万四千人受印开始个辰光。勒该只路标里向，安放了基督勒《路加福音》二十一章所指出个“兆头”。
We will continue this study in the next article.
阿拉会勒下一篇文章里继续此项研究。
“Now, brethren, God wants us to take our position with the man that carries the lantern; we want to take our position where the light is, and where God has given the trumpet a certain sound. We want to give the trumpet a certain sound. We have been in perplexity, and we have been in doubt, and the churches are ready to die. But now here we read: ‘And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird’ [Revelation 18:1, 2].
「阿拉现在，弟兄们，上帝要阿拉同提灯笼个那个人站勒一淘；阿拉总要站勒光所在个所在，也总要站勒上帝叫号筒发出一定之声个所在。阿拉总要叫号筒发出一定之声。阿拉曾经勒困惑之中，也曾经勒疑惑之中，众教会也快要死脱了。不过如今阿拉勒此地读着：‘这些事以后，我看见另有一位天使从天降下，掌有大权；地就因伊个荣耀发光。伊用大声音强而有力地喊叫，说：大巴比伦倾倒了，倾倒了！成了鬼魔个住处、各样污秽之灵个巢穴，并各样污秽可憎之雀鸟个牢笼。’［启示录 18:1, 2］」
“Well now, how are we going to know anything about that message if we are not in a position to recognize anything of the light of heaven when it comes to us? And we will just as soon pick up the darkest deception when it comes to us from somebody that agrees with us, when we have not a particle of evidence that the Spirit of God has sent them. Christ said, ‘I come in the name of my Father, but ye will not receive me’ [see John 5:43]. Now, that is just the work that has been going on here ever since the meeting at Minneapolis. Because God sends a message in his name that does not agree with your ideas, therefore [you conclude] it cannot be a message from God.” Sermons and Talks, volume 1, 142.
“阿拉而今若是勿处勒一个能够认得天上光明临到阿拉个地步，阿拉又哪能晓得关于该个信息个任何事体呢？若是阿拉一点凭据也呒没，证明上帝个灵差遣了彼个人，阿拉就会一听见一个同阿拉意见相合个人传来，就照样拿起最黑暗个迷惑来。基督讲：‘我奉我父个名来，侬拉倒勿接待我’［见 John 5:43］。而今，自 Minneapolis 聚会以来，此地一直所行个，正是该样个工作。因为上帝奉伊个名差来一个信息，勿同侬个意思相合，所以［侬就断定］伊勿能是出于上帝个信息。” Sermons and Talks, volume 1, 142.