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.
喺一班被越過之民嘅最後一代當中，某啲先知性嘅特徵被指出。於是，佢哋就係毒蛇之世代，因為佢哋已經形成咗撒但嘅性情。佢哋亦係淫亂之世代，因為佢哋已經同上帝嘅仇敵結成未經聖化嘅聯合。佢哋已經去到一個地步：看見，卻不能明白；聽見，卻不能領悟；因為佢哋尚未悔改歸正，呢一點以佢哋心裏發肥作為表徵。摩西最先論及嘅，正正就係呢一種現象。
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.
摩西召咗以色列眾人嚟，對佢哋講：「耶和華喺埃及地、喺你哋眼前向法老、向佢一切臣僕、並向佢全地所行嘅一切事，你哋都見過；就係你雙眼所見嘅嗰些大試煉、神蹟，同埋嗰些大神蹟。只係直到今日，耶和華仍未賜畀你哋能明白嘅心、能看見嘅眼、同能聽見嘅耳。」申命記 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.
喺首次提及老底嘉看見同聽見呢種現象嘅地方，上帝子民所不能看見嘅，乃係佢哋根基歷史中嘅兆頭同奇事。耶利米指出，呢種現象乃係末後日子「愚拙童女」嘅一種特徵，亦係對愚拙童女拒絕接受三天使信息嘅表徵；而呢信息乃由第一位天使宣告當敬畏創造主上帝開始。因着呢種悖逆，佢哋就唔會領受晚雨。
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.
你要在雅各家中宣告這事，在猶大中傳揚，說：愚昧無知的民哪，現在要聽這話；你們有眼不看，有耳不聽。耶和華說：你們不懼怕我嗎？你們不在我面前戰兢嗎？我以永遠的定例，用沙為海的界限，使海不能越過；波浪雖然翻騰，卻不能勝過；雖然咆哮，卻不能越過其界。只是這百姓有背叛悖逆的心；他們既背叛，就離我而去。他們心裏也不說：我們應當敬畏耶和華我們的神；祂按時賜秋雨春雨，又為我們保存收割的定期。你們的罪孽使這些事轉離你們；你們的罪惡使美物不能臨到你們。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「看見卻不明白」所表徵之特徵的人，乃是悖逆之家。他們是悖逆之家，不肯看見其根基的歷史；他們是愚拙的童女，乃是未曾悔改歸正的，因為他們拒絕第一位天使的信息，而拒絕第一位天使的信息，就是把其餘一切都拒絕了；蓋若你不接受第一位天使的信息，你就不能接受第二位，也不能接受第三位。處於這等景況之中，當後雨的時候，後雨便向這些童女止住不降。耶穌在祂的敘述中論到這種特徵之後，隨即進而提出撒種者的比喻。
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.
但你哋嘅眼係有福嘅，因為看見了；你哋嘅耳亦係有福嘅，因為聽見了。我實在告訴你哋，從前有許多先知同義人，渴想看見你哋所看見嘅，卻冇有看見；又渴想聽見你哋所聽見嘅，卻冇有聽見。所以，你哋當聽這撒種的比喻。凡聽見天國之道而不明白的，那惡者就來，把所撒在他心裡的奪了去；這就是撒在路旁的了。撒在石地上的，就是人聽了道，立刻歡歡喜喜領受；只因心裡冇有根，不過是暫時的；及至為道遭了患難，或受了逼迫，立時就跌倒了。撒在荊棘裡的，就是人聽了道，後來有今世的思慮同錢財的迷惑，把道擠住了，不能結實。撒在好土裡的，就是人聽道明白了，後來結實，有一百倍的，有六十倍的，有三十倍的。耶穌又設一個比喻對佢哋說：「天國好比一個人，將好種撒在自己田裡；及至人睡覺的時候，有仇敵來，將稗子撒在麥子中間，就走了。到苗長起來，結實的時候，稗子也顯出來。田主的僕人來對他說：『主啊，你不是將好種撒在田裡嗎？從哪裡來的稗子呢？』主人說：『這是仇敵做的。』僕人說：『你要我們去薅出來嗎？』主人說：『不必；恐怕薅稗子的時候，連麥子也拔出來。容這兩樣一齊長，等到收割；當收割的時候，我要對收割的人說：先將稗子薅出來，捆成捆，留着燒；惟有麥子要收在我倉裡。』」馬太福音 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.
愚拙的是稗子，智慧的是麥子。在十個童女的比喻中，擁有油乃顯明這兩等人之分別的所在；而在麥子與稗子的比喻中，則是根據那種子——就是道——是否被明白。摩西首次提及一等將不能看見、因而也不能明白的人時，便指出那當被明白的信息，乃是那奠基性歷史中的神蹟奇事。懷愛倫最後一次就那悖逆之家失明之諸要素所作的先知性提述，則指出，那些有福得以看見一切義人所切望看見之事的眼睛，所看見的乃是米勒運動的歷史。
“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.
「凡於1840–1844年間所賜下之一切信息，現今都要以有力之方式傳揚，因為有許多人已經失去了方向。這些信息要傳到所有教會。」
“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.
「基督說：『你們的眼有福了，因為看見了；你們的耳有福了，因為聽見了。我實在告訴你們，從前有許多先知和義人，渴想看你們所看的，卻沒有看見；要聽你們所聽的，卻沒有聽見。』［馬太福音 13:16, 17］。看見了1843年和1844年所看見之事的眼睛，乃是有福的。」《Manuscript Releases》，第21卷，436、437頁。
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.
耶穌總是以起初說明末後；而對那些有眼卻看不見、也不明白之人的首次提及，以及末次提及，都指出悖逆之家之根基性的歷史，乃是人所看不見的，因此被棄絕；如此一來，便攔阻了愚拙的人辨識晚雨。1840–1844年的歷史，乃是以古以色列人從埃及為奴之地蒙拯救作為預表。古以色列未能通過最初的試驗過程，便被帶到加低斯；在那裏，他們接受了十個探子的惡信，並另立一個首領，要帶領他們回埃及。四十年後，他們又被帶回加低斯；而摩西因第二次擊打磐石而失敗。
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，約書亞仍然繼續帶領他們進入應許之地。加低斯最後一次的試驗，伴隨着一次嚴重的背叛，因為耶穌總是以起頭來說明結局；而在四十年之初、發生於加低斯之十個探子的背叛，以及在四十年之末，也同樣顯明了在加低斯有一次巨大的背叛。然而，儘管摩西在加低斯背叛了，進入應許之地的異象卻不再被延遲。
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年嘅悖逆之中，導致1888年更深加劇嘅悖逆，再導致1919年進一步加劇嘅悖逆，而呢一切最終喺1957年嘅悖逆之中達到頂點；耶穌將老底嘉復臨信仰帶返到加低斯。祂將佢哋帶返到第三位天使來到並開始一個試驗過程嘅歷史；呢個過程最終彰顯咗1863年嘅悖逆，以及被放逐、喺老底嘉曠野漂流嘅刑罰。第三位天使喺2001年9月11日進入老底嘉復臨信仰嘅末後歷史，當時《啟示錄》第十八章嗰位大力嘅天使，即係第三位天使，降臨。跟住，祂宣告巴比倫傾倒了；正如寧錄之塔被拋倒所預表嘅一樣，當紐約市嘅雙塔被擊倒之時，呢件事便得著應驗。
“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.
「第三位天使的信息將不被人明白；那要以其榮耀照亮全地的光，必被那些拒絕行在其漸進之榮耀中的人稱為假光。」《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.”
正如古代以色列一樣，現代以色列亦然。見證二〇〇一年九月十一日嘅嗰一代，就係最後一代。耶穌喺《路加福音》第二十一章講到「這一代」；而祂將呢一代界定為喺天地都要廢去之時仍然活著嘅人，呢件事乃發生於第二次降臨之時。嗰一代活著見證基督再來嘅人，將會察覺一個記號，向佢哋證明佢哋就係最後一代。佢哋將會知道並明白，自己就係活在「一切異象嘅應驗」不再「遲延」之時嘅人。
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.
當耶穌同門徒離開聖殿嘅時候，佢哋請求祂解明祂所講述有關聖殿被毀嘅意思。嗰一番對話，乃係預表祂嘅門徒喺末後世代所會有嘅對話。門徒渴望明白，當祂一再教導話，老底嘉嘅復臨信徒教會將要喺快將來臨嘅星期日法案之時被掃除淨盡，因其中敬拜者要從祂口中被吐出去，不再係為祂發言嘅人，祂究竟係乜嘢意思。
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.
耶穌回答門徒時，描述了耶路撒冷的毀滅，以及其後所跟隨的歷史，直到世界的末了。祂先把歷史的概覽鋪陳至第十九節，然後便論到耶路撒冷的毀滅；這毀滅本可在十字架之時發生，但因着上帝的憐憫與忍耐，延後了約四十年。在這四十年結束之時，將會有餘民逃脫這場毀滅，但惟有他們認出祂當時所賜的記號，方能如此。
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.
喺古代以色列嘅起初，有一段四十年嘅時期；呢段時期係由對十個探子叛逆之罪嘅審判開始，而呢個審判因着摩西嘅代求，被延遲咗四十年。喺古代以色列嘅終局，有一個對十字架之叛逆嘅審判；呢個審判因着基督長久忍耐同憐憫嘅代求，被延遲咗四十年。喺呢兩段歷史之中，都有餘民得以逃脫。耶穌總係用一件事嘅起初，去說明一件事嘅終局。
Jesus addressed the sign associated with the destruction of Jerusalem and identified it as “the days of vengeance.”
耶穌提到與耶路撒冷被毀相關嘅徵兆，並將其稱為「報應嘅日子」。
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.
當你們看見耶路撒冷被軍隊圍困，就該知道它荒涼的日子近了。那時，在猶太的，應當逃到山上；在城中的，應當離開；在鄉間的，不要進城。因為這是報應的日子，使一切所記載的都得應驗。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.
「報仇之日」就是七大最後的災殃，因此，懷愛倫姊妹基於此將耶路撒冷的毀滅與上帝在末後日子的執行審判相提並論。
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，你們要近前來聽；萬民哪，你們要留心而聽：願大地和其中所充滿的，都聽見；世界，以及從其中所出的一切，都要聽。因為耶和華向萬國發怒，向他們的一切軍旅震怒；祂已將他們盡行滅絕，交付屠殺。他們被殺的人必被拋棄，他們屍首的臭氣必上騰；眾山必被他們的血熔化。天上的萬象都必消散，諸天必像書卷一般捲起；其上的萬象都要墜落，像葡萄樹上的葉子墜下，又像無花果樹上落下的無花果。因為我的刀劍必在天上飲足；看哪，它必臨到以東，臨到我所咒詛之民，施行審判。耶和華的刀劍滿了血，並以脂油肥潤，就是羔羊和山羊的血，公綿羊腰子的脂油；因為耶和華在波斯拉有獻祭，在以東地有大屠殺。野牛必與他們一同下來，公牛犢與壯牛同下；他們的地必被血浸透，他們的塵土必因脂油肥潤。因這是耶和華報仇之日，為錫安的爭辯而施報應之年。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.”
耶穌喺拿撒勒作出祂第一次公開嘅宣示，宣告自己就係彌賽亞。呢次宣示喺先知預言上係受「首次提及」嘅法則所支配。祂所揀選宣讀嘅經文表明，祂嘅工作包括宣告「耶和華報仇之日」；按以賽亞所言，呢一日亦都係「為錫安爭辯而有報應之年」。
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.
基督正是在拿撒勒開始祂公開的傳道工作，並宣告自己就是彌賽亞。就在那時，那些聽見祂話語卻不明白的人，企圖把祂從山上推下去，藉此殺害祂。祂傳道工作的起頭，是祂家鄉的人企圖殺害祂；而祂傳道工作的結束，則是祂的百姓真的把祂殺了。祂的傳道工作，乃是要表明祂自己就是彌賽亞；而當祂在受浸時被膏立，祂便成為了彌賽亞。在祂受浸之時，有一個神聖的表號降下，以印證那關於將要來臨之彌賽亞的預言已得應驗。1840年8月11日，也有一個神聖的表號降下，以印證那段歷史之試驗信息的預言。又在2001年9月11日，也有一個神聖的表號降下，以印證那段歷史中所預言的信息，就是晚雨的信息。
“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.
「耶穌與撒馬利亞人同住勞苦了兩日之後，便離開他們，繼續往加利利去。祂並沒有在拿撒勒逗留；祂曾在那裏度過童年與初成年之時。當祂在那裏的會堂中宣告自己就是受膏者之時，所受到的接待極其不利，以致祂決定另尋更有果效之地，向肯聽的耳朵傳道，向肯領受祂信息的心靈講說。祂對門徒宣告說：『先知在本地是沒有尊榮的。』這句話表明，許多人對於一個素來樸實無華地生活在他們中間、並且自幼便與他們熟識的人，若顯出任何奇妙可欽佩的發展，心中便自然生出一種不願承認的抗拒。與此同時，這些人卻可能對一個陌生人和冒險之徒的自稱，變得異常狂熱激動。」《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.
喺《路加福音》第二十一章，基督指出咗十四萬四千人，即係嗰最後一代唔會死去嘅人。佢係藉着陳述一段歷史嚟作出呢個指出；呢段歷史，係由佢最後一次到訪嗰本來係佢父嘅殿、但後來已經成為猶太人嘅殿嘅地方開始。喺耶穌開始講述嘅呢段歷史敘事之中，佢講到一個地步，就係耶路撒冷，以及門徒想知道嘅嗰座聖殿，將要被毀滅（主後70年）。佢指出呢場毀滅就係報仇的日子，而呢一點亦都係佢開始傳道時所作宣告嘅一部分。「報仇的日子」所代表嘅，唔單止係主後70年耶路撒冷嘅毀滅，亦都係神憤怒嘅時候，正如七個最後災殃所表徵嘅一樣。
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.
因為這乃是主——萬軍之耶和華的日子，是報仇之日，好向祂的敵人施行報復；刀劍必吞噬，且必飽足，並喝醉於他們的血；因為主——萬軍之耶和華在北方之地、伯拉河邊有獻祭。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.
向巴比倫所施行嘅「報仇之日」，即由「喺北方之地、幼發拉底河邊所獻嘅祭」所表徵者，始於嗰即將來臨嘅星期日法案。
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.
因耶和華的烈怒，巴比倫必無人居住，反要全然荒涼；凡經過巴比倫的，都必驚駭，並因她所遭的一切災殃而嗤笑。你們要四圍擺陣攻擊巴比倫；凡拉弓的，都要向她射箭，不可吝惜箭矢；因她得罪了耶和華。你們要四圍向她吶喊；她已舉手投降；她的根基坍塌，她的城牆傾倒；因這是耶和華的報仇。你們要向她報仇；她怎樣待人，也要怎樣待她。要從巴比倫剪除撒種的和收割時拿鐮刀的；因怕欺壓人的刀劍，各人必歸回本族，各人必逃回本地。以色列是分散的羊，獅子把他趕散；先是亞述王吞滅他，末後這巴比倫王尼布甲尼撒又折斷他的骨頭。所以萬軍之耶和華、以色列的神如此說：看哪，我必懲罰巴比倫王和他的地，像我從前懲罰亞述王一樣。我必再領以色列回到他的草場，他必在迦密和巴珊得牧養；他的心必在以法蓮山地和基列得以飽足。當那些日子、那時候，耶和華說，人必尋找以色列的罪孽，卻一無所有；尋找猶大的罪，也必尋不着；因為我所留下的人，我必赦免。耶和華說：你要上去攻擊米拉大翁之地，又攻擊比割的居民；要追殺他們，盡行滅絕，並照我一切所吩咐你的而行。境內有爭戰的響聲，和極大的毀滅。全地的大鎚何竟砍斷破碎！巴比倫在列國中何竟成了荒場！巴比倫哪，我為你設下網羅，你竟被纏住，自己卻不知道；你被尋着，也被捉住，因你與耶和華爭競。耶和華已經開了他的武庫，拿出他惱恨的兵器；因為這是主萬軍之耶和華在迦勒底人之地所作的工。你們要從四極來攻擊她，開啟她的倉廩；把她堆如禾捆，將她盡行毀滅；絲毫不可留下。要殺盡她一切的公牛；讓牠們下去遭宰殺；他們有禍了！因為他們的日子已經來到，就是他們受追討的時候。這是從巴比倫地逃跑、脫身之人的聲音，為要在錫安宣告耶和華我們神的報仇，就是為他的殿所施行的報仇。要召集弓箭手攻擊巴比倫；凡拉弓的，都要四圍安營攻擊她；不要讓一人逃脫；要照她所作的報應她；她怎樣行，也要怎樣向她行；因為她向耶和華狂傲，向以色列的聖者狂妄。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的毀滅，預表巴比倫淫婦所受之執行審判；這審判始於美國即將來臨的星期日法。耶穌知道，祂乃是將主後七十年指明為那即將來臨的星期日法，因為祂是祂自己聖言的作者，並且祂就是那道。為要明白那用以表明末後一代已經來到之徵兆，認清耶穌在《路加福音》第二十一章所陳明之預言背景，乃是極其重要。
We will continue this study in the next article.
我哋將會喺下一篇文章繼續呢項研究。
“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.
基督嘅降臨，將會發生喺呢個世界歷史最黑暗嘅時期。挪亞同羅得嘅日子，描繪出人子降臨之前世界嘅景況。聖經指向呢個時候，宣告撒但要施行各樣異能，並且「行各樣出於不義嘅詭詐。」帖撒羅尼迦後書 2:9, 10。佢嘅作為，已藉住呢末後日子迅速加深嘅黑暗、層出不窮嘅錯謬、異端同迷惑，清楚顯明出嚟。撒但唔單止擄掠全世界，佢嘅迷惑仲正喺我哋主耶穌基督名下自稱屬主嘅教會中發酵。嗰場大背道，將會發展成深如子夜嘅黑暗。對上帝嘅子民嚟講，呢將會係考驗之夜、哭泣之夜、為真理受逼迫之夜。但係，喺嗰黑暗之夜之中，上帝嘅光必然照耀出嚟。
“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.
「祂使『光從黑暗裏照耀出來。』」哥林多後書 4:6。當『地是空虛混沌；淵面黑暗』之時，『神的靈運行在水面上。神說，要有光，就有了光。』創世記 1:2, 3。照樣，在屬靈黑暗的夜裏，神的話發出，說：『要有光。』祂對祂的子民說：『興起，發光；因為你的光已經來到，耶和華的榮耀發現照耀你。』以賽亞書 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.
「經上說：『看哪，黑暗要遮蓋大地，幽暗要遮蓋萬民；耶和華卻要顯現照耀你，祂的榮耀要現於你身上。』第2節。基督乃是父榮耀所發出的光輝，祂來到世上，作世界的光。祂來是要向人表明上帝；論到祂，經上記着說，祂受了『聖靈和能力』的膏抹，並且『周流四方行善事』。（使徒行傳 10:38）祂在拿撒勒的會堂裏說：『主的靈在我身上，因為祂用膏膏我，叫我傳福音給貧窮的人；差遣我醫好傷心的人，報告被擄的得釋放，瞎眼的得看見，叫那受壓制的得自由，報告主悅納人的禧年。』（路加福音 4:18, 19）這就是祂所委派門徒去作的工。祂說：『你們是世上的光。』『你們的光也當這樣照在人前，叫他們看見你們的好行為，便將榮耀歸給你們在天上的父。』（馬太福音 5:14, 16）」《先知與君王》，217, 218。