The one-hundred and forty-four thousand are represented as those who are purified by the Messenger of the Covenant, and the great multitude are represented by the white robes of martyrdom. The first of the two sacred periods of the last days identifies the work of the messenger who prepares the way for the Messenger of the Covenant, and the second period represents the work of Elijah. The first period represents the investigative judgment of the living of Laodicean Adventism and the second period represents the executive judgment of modern Rome.
一十四万四千人，表明为经由立约个使者得着洁净者；大群众，表明为以殉道个白袍所象征。末后日子两段神圣时期里向第一段，指明那位为立约个使者预备道路之使者个工作；第二段，则表明以利亚个工作。第一段表明老底嘉复临信仰活人个查案审判；第二段表明现代罗马个执行审判。
The “sign” to flee the cities in the last days has been misunderstood by Laodicean Adventism. Sister White informs us the destruction of Jerusalem from 66 to 70 AD provides an illustration of the warning sign for God’s people in the last days.
末後辰光「逃離城市」个「兆頭」，已經畀老底嘉式个復臨信仰誤解了。懷姐妹告訴𠊎儕，主後六十六年至七十年耶路撒冷个毀滅，提供了上帝子民在末後辰光警告兆頭个一個預表。
“The time is not far distant, when, like the early disciples, we shall be forced to seek a refuge in desolate and solitary places. As the siege of Jerusalem by the Roman armies was the signal for flight to the Judean Christians, so the assumption of power on the part of our nation in the decree enforcing the papal sabbath will be a warning to us. It will then be time to leave the large cities, preparatory to leaving the smaller ones for retired homes in secluded places among the mountains.” Testimonies, volume 5, 464.
“辰光勿會再遠，阿拉會像早期个門徒一樣，迫得要到荒涼孤寂个所在去尋求避難。正像羅馬軍隊圍困耶路撒冷，是猶太地基督徒逃走个信號；照樣，阿拉个國家一旦頒布法令，強制奉行教皇个安息日，並且攬取此等權柄，對阿拉來講，也會成為一個警告。到該辰光，就該離開大城市，預備再離開小城市，到山間隱僻幽靜个所在去住退隱个家。”《Testimonies》卷五，464。
The siege of Jerusalem which was the sign to flee was the first siege brought by Cestius. Cestius therefore represented a threat that was temporarily removed, for once he set the siege, he then withdrew mysteriously, and historians have never been able to determine his logic for doing so.
作為逃遁之兆頭个耶路撒冷圍困，乃是塞斯提烏斯所發動个第一遭圍城。故此，塞斯提烏斯所表徵者，乃是一種暫時撤去个威脅；因為伊一旦設下圍困，旋即又神祕地撤退，直到如今，史家從來無能判明伊如此行事个緣故。
“After the Romans under Cestius had surrounded the city, they unexpectedly abandoned the siege when everything seemed favorable for an immediate attack.” The Great Controversy, 31.
「羅馬兵勒，受西斯丟（Cestius）統領，包圍該城之後，當一切看起來攏有利於即刻發動攻擊個辰光，伊拉竟出人意料咁放棄了圍困。」《善惡之爭》，31。
In the 1880’s and 1890’s Senator Henry W. Blair from New Hampshire introduced a series of bills in Congress to designate Sunday as the National Day of Rest. These bills were commonly referred to as “Blair Sunday Bills.” Senator Blair was a strong advocate for observing Sunday as a day of rest and religious observance. He believed that a uniform day of rest would have positive moral and social effects on American society. While his efforts gained some support, especially from religious groups, they also faced opposition, including concerns about the separation of church and state.
喺一八八〇年代同一八九〇年代，新罕布夏州參議員 Henry W. Blair 喺國會提出了一系列法案，欲將禮拜日指定爲國家休息日。此等法案通常稱爲「Blair 禮拜日法案」。Blair 參議員係主張守禮拜日爲安息同宗教遵行之日个堅定倡導者。伊相信，統一个休息日會對美國社會產生正面个道德同社會影響。雖然伊个努力得到了一定个支持，尤其來自宗教團體，但亦遭遇反對，其中包括對政教分離个憂慮。
This was the first attempt to pass Sunday legislation in the history of the earth beast that was destined to speak as a dragon when it ultimately will pass a Sunday law. It was these series of Blair bills that A. T. Jones, one of the messengers of the 1888 General Conference session, went into the halls of Congress and so eloquently opposed. After a few attempts Senator Blair lost the momentum for his push for a National Day of Rest. In direct connection with that history, and the implications of a National Day of Rest (Sunday), the historical record of the counsel of Ellen White can be reviewed.
迭趟，係地上个兽个历史当中，头一趟试图通过星期日立法；照预定，迭兽到末后通过星期日法令辰光，就要开口像龙讲话。正係迭一系列个布莱尔法案，1888年总会大会个使者之一 A. T. Jones 进到国会殿堂当中，以极其雄辩个言辞加以反对。经过几趟尝试以后，布莱尔参议员推动全国休息日个势头就失脱了。直接联系迭段历史，以及全国休息日（星期日）个涵义，艾伦·怀特所赐劝勉个历史记录，可以加以查考。
What is found in the review of her warnings of the Sunday law, is serious and widely misunderstood in Laodicean Adventism. In the context of needing to be out of the cities, which in the passage just cited, she wrote that, “it will then be time to leave the large cities, preparatory to leaving the smaller ones for retired homes in secluded places among the mountains.” She repeatedly taught that God’s people needed to live in the country, but her counsels on the subject of country living before 1888 places her direction to leave the cities in the context that in the near future God’s people would need to leave the cities. After 1888, in her written direction concerning country living, she never deviated from the counsel that we should already be out of the cities.
伊拉底嘉个复临信徒主义里，渠对主日法警告个回顾当中所显明个内容，极其严重，且拨广大人误解。照她所讲个背景来看，上帝个子民需要出离城市；就像刚才所引个那段话里，伊写道：“到该辰光，就该离开大城市，预备再离开小城，迁到山间僻静所在个幽居之家。” 伊一再教导，上帝个子民需要住勒乡间；不过，伊勒一八八八年以前，关于乡居个劝勉，乃是将伊所指示个离开城市，放勒这样个背景里：勒不久个将来，上帝个子民将需要离开城市。一八八八年以后，伊勒有关乡居个书面指示里，从来弗曾偏离过这一条劝勉：阿拉早就应当已经出离城市。
The Blair National Day of Rest bills that arrived in history were the “sign” to leave the cities, and though the Blair bills lost the momentum necessary to accomplish the task, and withdrew into the darkness of history, the “sign” to flee had been given. It had been given at the historical waymark of the first siege, that was brought by Cestius. The soon-coming Sunday law is represented by the siege of Titus, and if any Laodicean Adventists are still in the cities when that siege arrives, they will die with the wicked.
歷史浪向所出現个布萊爾《國民安息日》法案，乃是離開城巿个「兆頭」；雖則布萊爾法案失脫了完成其事所必需个勢頭，退隱到歷史个黑暗裡向，然而催人逃遁个「兆頭」已經賜下了。伊乃是喺頭一趟圍困个歷史路標上所賜下个，該次圍困是由塞斯提烏斯帶來个。快要來个星期日法，係由提多个圍城所預表；若有啥个老底嘉个復臨信徒，到該場圍困臨到个辰光還留喺城巿裡向，伊拉就會同惡人一道滅亡。
There are two prophetic periods in the last days. They are separated by the soon-coming Sunday law. The first period is the investigative judgment of the living in Laodicean Adventism, and the second period is the executive judgment of the whore of Rome. Those two periods are repeatedly illustrated, for it is in those two periods that the parable of the ten virgins is fulfilled to the very letter, as it was in Millerite history. The tarrying time in the parable is the tarrying time of Habakkuk chapter two, so the two periods we are considering were also illustrated by Habakkuk chapter two. The parable of the ten virgins, and Habakkuk chapter two, were fulfilled to the very letter in Millerite history, and when they were, Ezekiel chapter twelve, verses twenty-one to twenty-eight was also fulfilled.
末后有两段预言时期。此两段之间，为那将近来到个星期日法所分隔。第一段，乃是老底嘉复临信徒当中对活人所行个查案审判；第二段，乃是对罗马淫妇所行个执行审判。此两段时期一再受着表号说明，因为正是在此两段时期之中，十个童女个比喻要照字照句地应验，正如其在米勒派历史当中所应验个一样。比喻当中个迟延时期，就是《哈巴谷书》第二章里个迟延时期，所以我拉所考察个此两段时期，也曾由《哈巴谷书》第二章所表明。十个童女个比喻，以及《哈巴谷书》第二章，在米勒派历史当中都曾照字照句地应验；并且当其应验之辰，《以西结书》第十二章二十一至二十八节也同时应验了。
The last eight verses from Ezekiel chapter twelve, identify a time when the “effect of every vision” will be fulfilled, at a time when God would “no longer prolong” His visions. The two periods of history that are repeated so often and identify the investigative judgment of the living in Laodicean Adventism, and the executive judgment of the whore of Tyre, is the prophetic period where every vision within the Bible reaches its perfect and final fulfillment. In that period the one hundred and forty-four thousand are established, and they represent the class that does not die, and live until Christ returns. In Luke chapter twenty-one Christ identifies a “sign” that identifies when that generation has arrived.
《以西結書》第十二章末了八節，指出一箇時辰，彼時「各樣異象个效驗」要得應驗；也就係上帝「弗再遲延」伊个異象个時辰。歷史當中反覆重申个兩段時期，指明老底嘉復臨信仰中對活人个查案審判，以及對推羅淫婦个執行審判，正係預言个時期；於此時期之中，聖經內一切異象都達到其完全而最終个應驗。於該時期，一十四萬四千人被建立起來；伊拉所代表个，乃係一等弗死个人，直活到基督再來。《路加福音》第二十一章裡，基督指明一箇「兆頭」，用以顯明哪一代人已經來到。
In the two histories represented by the “sign” to flee, as set forth by Christ in connection with the abomination of desolation, two periods are marked, and their beginning and endings have a “sign” at the beginning of the period and “signs” at the ending. The “sign” that Christ identified as representing the final generation who would live until He came in the clouds is the evidence that we are now in the final generation of earth’s history.
勒基督對荒涼可憎之物所陳明、並同「逃走」个「兆頭」相聯繫个兩段歷史當中，標明了兩個時期；而各該時期个起首同結束，伊个起首有一個「兆頭」，伊个結尾則有「兆頭」咾。基督所指出、用來表徵末後一代、就是該等要存留直到伊駕雲降臨个人个「兆頭」，正是證據，表明我儕現今已經處於地上歷史个末後一代。
In Luke chapter twenty-one, Jesus identifies the history from the three and a half years trampling down and destruction of literal Jerusalem from the year 66 unto the year 70, unto the end of the three and a half years of trampling down of spiritual Jerusalem that began in 538 and ended in 1798.
《路加福音》二十一章里，耶稣指出，自公元六十六年到七十年、对字面耶路撒冷践踏并毁灭个三年半历史，一直到自五三八年开始、至一七九八年结束、对属灵耶路撒冷践踏个三年半终局，乃是一段相对应个历史。
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. But woe unto them that are with child, and to them that give suck, in those days! for there shall be great distress in the land, and wrath upon this people. And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:20–24.
当尔等看见耶路撒冷被军队围困辰光，就该晓得伊个荒凉已经临近了。彼时，住勒犹太个，要逃到山里去；住勒城当中个，要离开出去；住勒乡下个，弗要进到城里去。因为这些日子是报应个日子，为要使一切所记载个都得应验。独有当那些日子，怀胎个同奶孩子个妇人有祸了！因为这地上必有大灾难，这百姓身上也必有震怒。伊拉要倒勒刀剑口下，又要被掳到万国去；耶路撒冷也要被外邦人践踏，直到外邦人个日期满了。路加福音 21:20–24。
The “times” of the Gentiles trampling down Jerusalem is in the plural, for it represents the trampling down of literal Jerusalem that ended in the year 70, and the trampling down of spiritual Jerusalem that ended in 1798. The Gentiles represent both paganism and papalism, and it is those two powers that are the subject of the vision in the question of Daniel chapter eight, that asks, “How long.”
外邦人蹂躏耶路撒冷个“时期”用仔复数，因为伊表示对字面个耶路撒冷个蹂躏——此种蹂躏到公元七十年告终——并且也表示对属灵个耶路撒冷个蹂躏——此种蹂躏到一七九八年告终。外邦人既代表异教主义，也代表教皇主义；正是此两种权势，构成《但以理书》第八章异象里所提个题目，就是问：“要到几时。”
Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? Daniel 8:13.
后来我听见有一位圣者讲说话；又有另一位圣者对那位讲说个圣者讲：有关常献个祭、以及使地荒凉个悖逆，致令圣所同军旅一并被践踏个异象，要到几时呢？但以理书 8:13。
The “times of the Gentiles” in Luke chapter twenty-one, is referring to the twenty-five hundred and twenty years of God’s vengeance upon the northern kingdom which began in 723 BC and concluded in 1798. The year 538 marks when the man of sin stood in the holy place and proclaimed that he was God, thus dividing the period into two equal periods of twelve hundred and sixty years. The second period of twelve hundred and sixty years is the same history that is marked as concluding in Luke chapter twenty-one, verse twenty-four, when the “times of the Gentiles” was fulfilled. In the historical narrative that Jesus is identifying for His disciples verse twenty-four brings the testimony given to the disciples to the “time of the end” in 1798. From there Jesus begins to identify the “signs” associated with the Millerite movement.
《路加》二十一章里向个“外邦人个日期”，是指上帝对北国施行报应个二千五百二十年；此段年代起自公元前723年，终于1798年。538年标明“罪恶个人”立勒圣地，自称是上帝，因而将此时期分作两段相等个一千二百六十年。第二段一千二百六十年，就是《路加》二十一章二十四节所标明、终于“外邦人个日期”满足时个同一段历史。耶稣向门徒所指明个历史叙述里，二十四节将赐拨门徒个见证带到1798年个“末时”。从该时起，耶稣就开始指出与米勒派运动相联个“预兆”。
And there shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexity; the sea and the waves roaring; Men’s hearts failing them for fear, and for looking after those things which are coming on the earth: for the powers of heaven shall be shaken. And then shall they see the Son of man coming in a cloud with power and great glory. And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh. Luke 21:25–28.
日頭、月亮、星辰裡，將有異兆；地上列國困苦困惑；海同波浪咆哮；人因驚惶，並因望見將要臨到地上个事，心都嚇煞了；因為天上个權能要震動。到其辰光，𠊎們要看見人子帶著能力並大榮耀，駕雲降臨。這一切事起頭發生个辰光，儂等就當昂起頭來，挺起身來；因為儂等个救贖臨近了。路加福音 21:25–28。
Jesus states that “there shall be signs,” and He identifies them as signs in the sun and moon, and in the stars, the distress of nations, the powers of heaven being shaken and then the Son of man comes in a cloud. All these “signs,” were fulfilled in the Millerite history.
耶穌講：「將有預兆，」伊並指出，遮些預兆就是日頭、月亮並星辰當中個預兆，列國個困苦，天上個權能受震動，然後人子駕雲而來。遮一切「預兆」，攏已經應驗勒米勒派個歷史當中。
“Prophecy not only foretells the manner and object of Christ’s coming, but presents tokens by which men are to know when it is near. Said Jesus: ‘There shall be signs in the sun, and in the moon, and in the stars.’ Luke 21:25. ‘The sun shall be darkened, and the moon shall not give her light, and the stars of heaven shall fall, and the powers that are in heaven shall be shaken. And then shall they see the Son of man coming in the clouds with great power and glory.’ Mark 13:24–26. The revelator thus describes the first of the signs to precede the second advent: ‘There was a great earthquake; and the sun became black as sackcloth of hair, and the moon became as blood.’ Revelation 6:12.
“预言弗但预先讲着基督降临个方式搭对象，也摆出一些凭据，叫人晓得伊个降临几时临近。耶稣讲：‘日头、月亮、星宿要显出异兆。’路加福音 21:25。‘日头要变黑，月亮弗放伊个光，天浪个星宿要坠落，天浪个权能也要震动。其辰，人要看见人子带着大权能、大荣耀，驾云降临。’马可福音 13:24–26。启示者介样形容那先于第二次降临个头一个预兆：‘又有大地震；日头变黑，像毛布；整个月亮变像血。’启示录 6:12。”
“These signs were witnessed before the opening of the nineteenth century. In fulfillment of this prophecy there occurred, in the year 1755, the most terrible earthquake that has ever been recorded. . ..
“十九世紀開端以前，衆人已曾目睹此等兆頭。為應驗此項預言，到一七五五年，發生了有史以來所記錄最可怖个大地震…… ”
“Twenty-five years later appeared the next sign mentioned in the prophecy—the darkening of the sun and moon. What rendered this more striking was the fact that the time of its fulfillment had been definitely pointed out. In the Saviour’s conversation with His disciples upon Olivet, after describing the long period of trial for the church,—the 1260 years of papal persecution, concerning which He had promised that the tribulation should be shortened,—He thus mentioned certain events to precede His coming, and fixed the time when the first of these should be witnessed: ‘In those days, after that tribulation, the sun shall be darkened, and the moon shall not give her light.’ Mark 13:24. The 1260 days, or years, terminated in 1798. A quarter of a century earlier, persecution had almost wholly ceased. Following this persecution, according to the words of Christ, the sun was to be darkened. On the 19th of May, 1780, this prophecy was fulfilled. . ..
“过仔二十五年，预言里向下一个所提起个兆头出现了——就是日头搭月亮个昏暗。叫这一件事越发显明个，是应验个辰光早已清清楚楚地指出来。救主勒橄榄山搭伊个门徒讲论辰光，讲到教会所要经过个长久试炼时期——就是教皇逼迫个一千二百六十年；关于这一点，伊曾应许说，那灾难要缩短——随后伊就这样提起伊来临以前所要先发生个几样事，并且定明头一桩要看见个辰光：‘勒该些日子里，勒该场灾难以后，日头要昏暗，月亮也弗放光。’马可福音 13:24。一千二百六十日，就是一千二百六十年，到 1798 年终止。再早二十五年，逼迫已经几乎完全止息。照基督个话讲，勒这一场逼迫以后，日头应当变为昏暗。1780 年 5 月 19 号，这一条预言应验了…… ”
“Christ had bidden His people watch for the signs of His advent and rejoice as they should behold the tokens of their coming King. ‘When these things begin to come to pass,’ He said, ‘then look up, and lift up your heads; for your redemption draweth nigh.’ He pointed His followers to the budding trees of spring, and said: ‘When they now shoot forth, ye see and know of your own selves that summer is now nigh at hand. So likewise ye, when ye see these things come to pass, know ye that the kingdom of God is nigh at hand.’ Luke 21:28, 30, 31.” The Great Controversy, 304, 306–308.
“基督吩咐伊个百姓，要儆醒等候伊降临个预兆；当伊拉看见伊拉将要来到个君王个征兆辰光，就应当欢喜。伊讲：‘这些事一开头发生，侬拉就要昂起头来，抬起侬拉个头；因为侬拉个救赎近了。’伊又拿春天发芽个树指给伊个跟从者看，讲：‘树枝现今一发嫩长叶，侬拉一看见，自己就晓得夏天已经近了。这样，侬拉看见这些事渐渐地成就，也该晓得 神个国近了。’路加福音 21:28, 30, 31。”《善恶之争》，304，306–308。
The triple application of the three Rome’s identify that in the trampling down of Jerusalem by pagan Rome and then by papal Rome, the trampling down of the sanctuary and the host by modern Rome was represented by a period of either twelve hundred and sixty days (pagan Rome), or twelve hundred and sixty prophetic years (papal Rome). The symbolic twelve hundred and sixty days (forty-two months) identifying the period of modern Rome’s persecution of God’s faithful people will be each period with a singular “sign” that identifies the time of flight for the faithful of that period. Each of the three periods ends with a manifestation of several “signs,” not a singular “sign” as at the beginning of the period.
三個羅馬个三重應用表明：耶路撒冷先後被異教羅馬踐踏、再被教皇羅馬踐踏；而聖所同軍旅被現代羅馬踐踏，乃係以一段或為一千二百六十日（異教羅馬）、或為一千二百六十個預言年（教皇羅馬）个時期所預表。用以指明現代羅馬逼迫上帝忠信子民期間个象徵性一千二百六十日（四十二個月），每一段時期攏有一個單一个「兆頭」，用來指出該時期忠信之人逃遁个時候。三段時期个終結，攏以幾個「兆頭」个顯現作結，並非像該段時期開頭个辰光只有一個單一个「兆頭」。
“It is at midnight that God manifests His power for the deliverance of His people. The sun appears, shining in its strength. Signs and wonders follow in quick succession. The wicked look with terror and amazement upon the scene, while the righteous behold with solemn joy the tokens of their deliverance. Everything in nature seems turned out of its course. The streams cease to flow. Dark, heavy clouds come up and clash against each other. In the midst of the angry heavens is one clear space of indescribable glory, whence comes the voice of God like the sound of many waters, saying: ‘It is done.’ Revelation 16:17.” The Great Controversy, 636.
“上帝正是在半夜显明伊解救伊百姓个大能。太阳出现，发出伊全然个光辉。神迹奇事接连迅速地随着而来。恶人带着惊恐搭诧异望着眼前个景象；义人却以庄严个喜乐观看伊拉蒙拯救个凭据。自然界里一切事物看上去都像脱离了原来个常轨。溪流止住勿再流淌。昏黑而沉重个云层涌起，彼此冲撞。正在这发怒个穹苍当中，有一块明净个所在，发出难以言喻个荣耀；从其间有上帝个声音出来，像众水个声音，说：‘成了。’启示录 16:17。”《善恶之争》，636。
The period of the executive judgment upon the whore of Rome begins with the lifting up of the ensign that identifies that God’s other flock that is still in Babylon should flee. That period ends with “signs and wonders.” That period begins with the “second voice” of Revelation chapter eighteen, and it ends with the voice of God. Of course, the first and second voices of Revelation chapter eighteen is the voice of Christ. The first voice identifies the beginning of the investigative judgment of the living Laodicean Adventist church, and the second voice identifies the end of that period, but also marks the beginning of the executive judgment upon the whore of Rome.
對羅馬淫婦所施行个執行審判時期，起首於高舉其所指明个旗號；該旗號表明，上帝另外一群羊，尚留勒巴比倫个，應當逃離。該時期終結於「神蹟奇事」。該時期始於《啟示錄》第十八章个「第二個聲音」，終於上帝个聲音。當然，《啟示錄》第十八章个第一個聲音搭第二個聲音，攏是基督个聲音。第一個聲音指明對活著个老底嘉復臨信徒教會之查案審判个起頭；第二個聲音指明該時期个結束，同時也標誌對羅馬淫婦之執行審判个開始。
The complete history is governed by the week in which Christ confirmed the covenant, and the soon-coming Sunday law is typified as the middle waymark as typified by the cross. Both histories possess the signature of Alpha and Omega, for the beginning and ending in either history is represented by God’s voice. They also represent the truth, for the middle waymark is the rebellion of the Sunday law, and the Hebrew word “truth” was created with the first, thirteenth and last letters of the Hebrew alphabet. The first voice of Revelation chapter eighteen is the voice of Christ, the last voice is the voice of God, and the voice in the middle, also being the voice of God, is also where the rebellion of the thirteenth letter is represented by the earth beast “speaking” as a dragon, as represented in Revelation chapter THIRTEEN.
全部个历史，侪受基督坚立约个该一七所支配；将要临到个星期日法，也照十字架所预表个一样，预表做当中个路标。两段历史侪有阿拉法搭俄梅戛个印记，因为无论是哪一段历史，伊个起头搭末了，侪由上帝个声音来表明。伊拉也表明真理，因为当中个路标就是星期日法个悖逆；而希伯来文个“真理”一词，是用希伯来字母表个第一个、第十三个搭末一个字母造成个。启示录第十八章个第一道声音是基督个声音，末一道声音是上帝个声音；当中个声音也同样是上帝个声音，也正是在该里，第十三个字母个悖逆，由地兽“讲”得像龙一样来表明，正如启示录第十三章所表明个一样。
The ensign at the soon-coming Sunday law represents the “sign” to flee for God’s faithful, but it also identifies that the beginning of the prophetic period that ends with the ensign being lifted up must also have a “sign.” That “sign” is what Jesus identifies as evidence that the last generation of planet earth has arrived. In Luke chapter twenty-one the disciples ask what Christ meant when He identified that the temple was going to be destroyed.
將臨个星期日法令所立起个旗號，對上帝忠心个子民來講，乃是當逃走个「記號」；但伊也指明：那一段預言時期个起頭，末了要以旗號被舉起作結束，起頭也必定有一個「記號」。个個「記號」，就是耶穌所指認个憑據，證明地球末後一代已經來到。喺《路加福音》第二十一章裡，門徒問基督：伊講聖殿將要被毀，伊个意思到底是啥。
And they asked him, saying, Master, but when shall these things be? and what sign will there be when these things shall come to pass? Luke 21:7.
伊拉问伊讲：先生，阿拉伲啥辰光会有格能个事体？到格能个事体将要成就个辰光，会有啥个预兆？路加福音 21:7。
Jesus then begins to identify the history that leads to the year 70 when the temple and city would be destroyed, and continues on to verse twenty-four where He identifies when the “times” of the Gentiles would be fulfilled.
耶穌隨後開始指出那段導向主後七十年、聖殿搭城池將受毀滅个歷史，並一直講到第二十四節；喺該節裡，伊指出外邦人个「日期」將喺啥辰光滿足。
And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:24.
伊拉要倒辣刀剑之口下，也要给掳到列国去；耶路撒冷要给外邦人践踏，直到外邦人个日期满足为止。路加福音 21:24。
The idea that this verse is referring to literal Jerusalem is based upon the Catholic theological foolishness called futurism, that applies symbolic literally and places the fulfillment of the prophecies exclusively at the end of the world. The attack upon the correct application of this verse has been a major attack of Satan throughout the reading of the New Testament. Literal Jerusalem ceased to be the symbol of prophetic Jerusalem in the time of Christ, when literal prophecy changed the spiritual application. This revelation was a major teaching established by the apostle Paul. The trampling down of Jerusalem identifies the twelve hundred and sixty years of papal darkness from the year of 538 to 1798.
认为此节经文所指系字面个耶路撒冷，此种看法乃建立勒天主教神学上一种愚妄个谬说之上，名曰“未来主义”；伊将象征个事物按字面去套用，并将预言个应验专专安置勒世界末了。对本节经文正确应用个攻击，一直是撒但勒新约被诵读个全过程当中一项重大个攻击。字面个耶路撒冷，到基督辰光，便勿再是预言性耶路撒冷个象征；因为字面个预言其后转变为属灵个应用。此一启示，乃使徒保罗所确立个一项重大教训。耶路撒冷被践踏，所指明个，就是自公元538年到1798年、教皇制黑暗个一千二百六十年。
But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:2.
總廊外向個院，儂著捨脫，弗要去量伊；因為伊已經交把外邦人。佢拉要踐踏聖城四十二個月。《啟示錄》11:2
Jerusalem of prophecy ceased to be the symbol of the chosen city at the cross.
預言裡个耶路撒冷，到仔十字架辰光，就弗再做蒙揀選之城个表號。
“How many there are who feel that it would be a good thing to tread the soil of old Jerusalem, and that their faith would be greatly strengthened by visiting the scenes of the Saviour’s life and death! But old Jerusalem will never be a sacred place until it is cleansed by the refining fire from heaven.” Review and Herald, June 9, 1896.
“有多少人觉得，踏着旧耶路撒冷个土地总归是一桩好事，并且想，若去到救主生活搭死难个所在之处看一看，伊拉个信心就会大大增强！不过，旧耶路撒冷永远勿会成为圣地，除非伊受着从天而降个炼净之火来洁净。”《Review and Herald》，1896年6月9日。
Once Jesus led the disciples to the time of the end in 1798 in verse twenty-four, He then introduced the Millerite time when the announcement of the first angel arrived into history.
耶穌一待仔喺第二十四節領門徒進到一七九八年个末時，接落去就引進米勒派个時期，第一位天使个宣告於歷史中來到。
And there shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexity; the sea and the waves roaring; Men’s hearts failing them for fear, and for looking after those things which are coming on the earth: for the powers of heaven shall be shaken. And then shall they see the Son of man coming in a cloud with power and great glory. And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh. Luke 21:25–28.
日頭、月亮搭星辰裡，必要有異兆；地上列國困苦愁煩，茫然失措；海搭波濤吼叫；人為著驚惶，並為著所要臨到地上個事，魂靈都要衰敗；因為天上個權能必要震動。到其辰光，伊拉要看見人子帶著能力並大榮耀，駕雲降臨。這一切個事起頭發生個辰光，儂拉就當仰起頭來，挺起身來；因為儂拉個救贖近了。路加福音 21:25–28。
The signs that introduced the Millerite history were fulfilled in agreement with the never-failing power of God’s Word.
引进米勒派历史个些预兆，照上帝圣言永无失误个权能，已然得着应验。
“The signs in the sun, moon, and stars have been fulfilled.” Review and Herald, November 22, 1906.
「日頭、月亮搭星辰裡个預兆，已經應驗了。」《Review and Herald》，1906年11月22日。
We will continue Luke chapter twenty-one in the next article.
阿拉会勒下一篇文章里继续讲《路加福音》第二十一章。
“December 16, 1848, the Lord gave me a view of the shaking of the powers of the heavens. I saw that when the Lord said ‘heaven,’ in giving the signs recorded by Matthew, Mark, and Luke, He meant heaven, and when He said ‘earth’ He meant earth. The powers of heaven are the sun, moon, and stars. They rule in the heavens. The powers of earth are those that rule on the earth. The powers of heaven will be shaken at the voice of God. Then the sun, moon, and stars will be moved out of their places. They will not pass away, but be shaken by the voice of God.
“1848年12月16號，主俾我看見天上權能个震動。我看見，主講着『天』个辰光，係喺馬太、馬可同路加所記載个預兆裡向，伊个意思實在就是天；伊講着『地』个辰光，伊个意思實在就是地。天个權能，就是日頭、月亮同星宿；伊拉統治喺天上。地个權能，就是統治喺地上个那些。天上个權能要因着上帝个聲音來震動。到該時，日頭、月亮同星宿都要離開伊拉本來个位分。伊拉弗是要消逝，乃是要因着上帝个聲音受震動。
“Dark, heavy clouds came up and clashed against each other. The atmosphere parted and rolled back; then we could look up through the open space in Orion, whence came the voice of God. The Holy City will come down through that open space. I saw that the powers of earth are now being shaken and that events come in order. War, and rumors of war, sword, famine, and pestilence are first to shake the powers of earth, then the voice of God will shake the sun, moon, and stars, and this earth also. I saw that the shaking of the powers in Europe is not, as some teach, the shaking of the powers of heaven, but it is the shaking of the angry nations.” Early Writings, 41.
“乌沉沉、重压压个云块涌起，彼此冲撞。大气裂开，并向后卷去；随后阿拉得以透过猎户座里向个敞开之处向上观看，上帝个声音就从其处发出。圣城将要经由该个敞开之处降下。我看见地上个诸权势现今正在被震动，并且各样事件按着次序而来。战争，并战争个风声，刀剑、饥荒、瘟疫，先要震动地上个诸权势，然后上帝个声音还要震动日头、月亮同众星，这地也要被震动。我看见欧洲诸权势个震动，并勿是像有些人所教导个、天上诸权势个震动；乃是忿怒列国个震动。”《早期著作》，41。