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.
上一篇文章我哋曾經考察耶利米書第五十章，而該段經文所論及嘅，乃係對巴比倫嘅審判；此審判始於美國即將來臨嘅星期日法案，並終於上帝嘅烈怒。執行性嘅審判，乃係主報仇之日；而呢一點，已由主後七十年耶路撒冷被毀所預表。主後七十年由羅馬所成就嘅耶路撒冷之毀滅，早已由尼布甲尼撒所施行嘅耶路撒冷之毀滅所預表。二者合而為一，為推羅淫婦——亦即啟示錄第十七章所記嘅淫婦——之執行性審判，提供咗兩個見證。
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.
耶利米告訴我哋，當主對現代巴比倫嘅報復得以完成、並由即將來臨嘅星期日法開始之時，「當那些日子、那時候，這是耶和華說的，人必尋找以色列的罪孽，卻一無所有；尋找猶大的罪，亦不能尋見；因為我所留下的人，我必赦免。」喺那些日子，一百四十四千人嘅蓋印，早已經完成。
“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.
「弟兄們，在呢項偉大的預備工作之中，你們正在做甚麼呢？那些與世界聯合的人，正接受屬世的模樣，並為獸的印記作準備。那些不信靠自己、在上帝面前自卑、並藉着順從真理而潔淨自己心靈的人，正接受屬天的模樣，並為上帝印在他們額上的印記作準備。當法令頒佈、印記蓋上之時，他們的品格必永永遠遠保持純潔無瑕。」《教會證言》卷五，216頁。
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.
執行審判始於《啟示錄》第十八章嘅第二把聲音；嗰聲音呼召男男女女逃離巴比倫。耶利米話：「她的日子來到了，就是她受罰的時候。有人從巴比倫之地逃跑、脫身，要在錫安宣告耶和華我們神的報仇，就是為祂的殿報仇。要招集弓箭手攻擊巴比倫；凡拉弓的，都要四圍安營攻擊她；不要讓她有一個逃脫。要照她所作的報應她；她怎樣待人，也要怎樣待她。」對她嘅審判，乃係藉着「弓箭手」成就。聖經裏面第一次提到弓箭手，係關乎以實瑪利。
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.
神聽見童子的聲音；神的使者從天上呼叫夏甲，對她說：「夏甲，你有甚麼事呢？不要害怕；因為神已經聽見童子在那裏的聲音。起來，把童子扶起，用手抱住他；因我必使他成為大國。」神開了她的眼睛，她就看見一口水井；她便去，把皮袋盛滿了水，給童子喝。神與那童子同在；他漸漸長大，住在曠野，成了弓箭手。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).
《啟示錄》第十一章所說「大地震的時辰」，乃是指出那臨到羅馬淫婦之執行審判的開始；這審判始於美國那即將來到的星期日法令。就在這「時辰」之中，「第三樣災禍快到了。第七位天使也吹號了。」第三樣災禍，就是第七枝號。被用來把祂的審判施行在那些強制推行教皇權柄之印記（星期日崇拜）、並逼迫那些持守上帝權柄之印記（安息日崇拜）之人身上的，乃是伊斯蘭的弓箭手。
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.
喺《路加福音》第二十一章，耶穌回應門徒關於耶路撒冷同聖殿被毀嘅問題時，提出咗一段歷史性嘅敘述，而呢段敘述同時亦代表末後日子嘅歷史。祂提到「報仇的日子」，呢一點乃係祂作為彌賽亞之事奉一個至關重要嘅先知性特徵；而祂亦曾喺拿撒勒會堂裏，藉住向會眾宣讀先知以賽亞書，喺祂公開宣告自己事奉開始之時指出呢一點。喺拿撒勒所作嘅宣告，同埋出自以賽亞書嘅嗰段經文，所代表嘅唔單止係祂自己嘅事奉，亦都係祂門徒所傳嘅信息；更具體嚟講，就係十四萬四千人運動嘅工作同事奉。
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.
主耶和華的靈在我身上；因為耶和華用膏膏我，叫我向謙卑的人傳報佳音；差遣我醫好傷心的人，向被擄的宣告得釋放，向被囚的宣告出監牢；宣告耶和華的悅納之年，和我們神報仇的日子；安慰一切悲哀的人；賜給錫安悲哀的人華冠代替灰塵，喜樂之油代替悲哀，讚美之衣代替憂傷之靈；使他們得稱為公義樹，是耶和華所栽種的，叫祂得榮耀。 他們必重建古時的荒場，建立先前淒涼之處，修造荒廢的城邑，就是歷代荒涼之地。 那時，外人必站着牧放你們的羊群；外邦人的子孫必作你們耕田的和修理葡萄園的。 你們倒要稱為耶和華的祭司；人必稱你們為我們神的僕役。你們必喫用列國的財富，並因他們的榮耀而自誇。 你們必得加倍，以代替羞辱；他們必因所得之分而歡呼，以代替凌辱；因此，他們在自己的地上必得雙分；永遠的喜樂必歸與他們。 因為我耶和華喜愛公平，恨惡以搶奪之物獻為燔祭；我要憑誠實引導他們的工作，並要與他們立永約。 他們的後裔必在列國中被人認識；他們的子孫必在萬民中為人所知；凡看見他們的，都必承認他們是耶和華所賜福的後裔。 我必因耶和華大大歡喜；我的心必因我的神快樂；因祂給我穿上救恩的衣服，給我披上公義的外袍，好像新郎佩戴華飾，又像新婦佩戴妝飾。 因為地怎樣使芽長出，園子怎樣使所種的發生；主耶和華也必照樣使公義和讚美在萬國面前發生。 以賽亞書 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.”
在以西結書第九章中受印的十四萬四千人，乃是那些為教會中及世上的罪而哀傷的人。「耶和華的恩年，和我們上帝報仇的日子」，就是錫安中那些哀傷的人得安慰，並成為「公義樹」，為要「使耶和華得榮耀」的時候。他們榮耀耶和華，因為「當那些日子、那時候，耶和華說，以色列的罪孽雖被尋找，卻一無所有。」那些哀傷的人，就是那些已受了印的人；他們就是那些「必修造已久的荒場」、那些「必建立先前淒涼之處」，並且「必重修荒廢之城，就是歷代淒涼之處」的人。他們必「稱為耶和華的祭司」，人必稱他們為「我們上帝的僕役」。
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.
十四萬四千人嘅義，將要喺大地震之時、當佢哋被高舉為大旗嘅時候，「在列國面前發生」。佢哋嘅義係逐步被使發生嘅，因為「田地怎樣使百穀發芽，園子怎樣使所種的發生；主耶和華必照樣使公義和讚美在萬民中發出。」十四萬四千人受印，係由後雨喺 2001 年 9 月 1 日臨到之時開始。就係嗰時，地上嘅嫩芽被發出。以賽亞指出嫩芽係喺幾時發生。
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.
當它發旺之時，你必按量與它爭辯；在東風之日，他止住了他猛烈的風。因此，雅各的罪孽必因此得潔淨；除掉他罪的全部果效，乃在乎他使祭壇的一切石頭變為打碎了的灰石；亞舍拉木像和偶像必不再立起。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.
喺「東風之日」，即係祂所「止住」嘅「猛烈之風」之時，當雨被「度量」之後，嫩芽嘅「發出」就要開始。「止住」即係受約束。當《啟示錄》第七章嘅四位天使約束四風之時，十四萬四千人嘅印記工作就開始。嗰時，後雨便開始適度地「灑下」，因為經文中嘅「度量」一詞，意思就係適中、節制。喺十四萬四千人受印時期開始之際，後雨係有度量嘅；到咗呢段時期嘅末了，就變成冇度量。
“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.
「上帝聖靈的大大澆灌，就是以祂的榮耀照亮全地的那事，必不會臨到，直至我哋成為一班蒙了光照、並且藉着經驗知道與上帝同工係乜嘢意思嘅子民。當我哋全然、全心全意獻身於基督嘅服事之時，上帝就會以無限量嘅聖靈澆灌嚟承認呢個事實；但只要教會中最大嘅一部分人仍然唔係與上帝同工嘅人，呢件事就唔會發生。當自私同放縱己慾如此顯明；當一種心靈盛行，若將之用言語表達出嚟，就正係該隱嗰句回答——『我豈是看守我兄弟的嗎？』——上帝就不能澆灌祂嘅聖靈。若果呢個時代嘅真理，若果四圍愈來愈密集、見證萬物嘅結局已經近在眼前嘅種種預兆，仍不足以喚醒嗰啲自稱認識真理之人沉睡嘅精力，咁麼，與一直照耀住佢哋之光相稱嘅黑暗，就必追上呢啲靈魂。到最後清算嘅大日，佢哋喺上帝面前，連佢哋冷淡不關心嘅一點影子般嘅藉口都提唔出。至於點解佢哋唔照住上帝聖言神聖真理嘅光而生活、行事、作工，並且藉着自己嘅行為、同情同熱心，向一個被罪惡黑暗所籠罩嘅世界顯明福音嘅能力同真實性係無可駁倒嘅，佢哋都冇任何理由可以提出。」《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.”
後雨同十四萬四千人受印嘅試驗時期，乃由衡量聖靈嘅澆灌而開始，因為麥子同稗子已經到咗收割嘅時候。呢場雨使兩等人都達到成熟；及至試驗時期嘅末了，麥子同稗子就被分開，而麥子嗰時就會「憑經歷知道，與上帝同工究竟係乜嘢意思。」嗰時，佢哋就會「對基督嘅服事具有完全、全心全意嘅獻身；上帝就會以無限量嘅聖靈澆灌，承認呢一個事實。」
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.
「猛烈東風之日」喺二〇〇一年九月十一日來到，而哈巴谷就末後甘霖信息中嗰個虛假嘅「平安穩妥」信息，與指出上帝報仇之日嘅信息之間嘅爭辯，亦由此開始。喺嗰個時候，眾植物——無論係麥子抑或稗子——都開始發芽，並結出佢哋將要喺即將來臨之星期日法令審判當中所顯明嘅果子。
“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，呢啲比喻教導我哋：審判之後，唔再有恩 probation 期。當福音嘅工作完成之時，善與惡之間嘅分別就會隨即出現，而各等人嘅命運亦會永遠被定準。」《基督實訓》，123頁。
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.
喺《以西結書》第八章，有一等人向太陽下拜；而喺《以西結書》第九章，另一等人則領受上帝嘅印記。喺《路加福音》第二十一章，基督正喺度指出嗰十四萬四千人，並提出一個標記，用以標明地上歷史最後一代。祂指出咗一個記號，係基督徒必須辨認，先可以逃避耶路撒冷嘅毀滅。
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.
「你們看見耶路撒冷被軍隊圍困的時候，就可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；在鄉下的，不要進城。因為這是報應的日子，使一切所記着的都得應驗。」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「一句又一句」咁指出呢個徵兆更多先知性嘅特徵，因為祂嘅說話唔單止由路加記錄，亦都由馬太同馬可記錄。
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.
這天國的福音要傳遍天下，對萬民作見證，然後末期纔來到。所以，你們看見先知但以理所說那行毀壞可憎的，站在聖地，（讀者須會意；）那時，在猶太的，應當逃到山上。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.
並且，福音必須先傳遍萬國。但人把你們拉去、交出去的時候，不要預先思慮要講甚麼，也不要預先籌算；只要在那時辰賜給你們甚麼話，你們就講甚麼話；因為說話的不是你們，乃是聖靈。弟兄要把弟兄交出至死，父親要把兒子交出；兒女要起來敵擋父母，並且使他們被處死。你們又要為我的名被眾人恨惡；惟有忍耐到底的，這人必然得救。但當你們看見那行毀壞可憎的，就是但以理先知所說的，站在不當站的地方，（讀者須會意，）那時，在猶太的，應當逃到山上去。馬可福音 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.
喺「報仇的日子」最終而完全嘅應驗——即係七最後災——臨到兩等人之前，天國嘅福音必須傳講並宣佈於萬國。當美國即將施行星期日法令之時，嗰十四萬四千人被高舉為大旗，福音嘅信息就傳畀列國。「報仇的日子」乃係指對巴比倫大淫婦執行審判嘅時期；呢段時期由美國嘅星期日法令開始，直到米迦勒起立、人類恩典時期結束，而上帝嘅震怒藉着七最後災傾倒出來之時為止。
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.”
呢段時期就係馬可所指出嘅「時辰」，亦都係「大地震」嘅「時辰」，又係十王同意將佢哋第七個國度交畀教皇權嘅「時辰」。當最後一個靈魂接受咗所傳遍萬國嘅福音之後，恩典時期就結束，上帝嘅忿怒便毫不憐憫地傾倒出嚟。呢段時期開始於當旗號被舉起、福音向萬國宣告之時；終結於最後一個人回應嗰由旗號所宣講、所傳講、所刊佈嘅福音信息之時。呢段時期就係「報仇的日子」。
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.”
喺《路加福音》第二十一章，耶穌正係明確指出嗰段歷史，因為祂喺度辨識嗰最後一代；呢一代喺祂第二次來臨之前，決不會死去。祂指出一個預兆，呢個預兆就係先知但以理所講嘅「那行毀壞可憎的」。呢個預兆就係當「那行毀壞可憎的」站喺「聖地」嘅時候，又即係當佢「站在不當站的地方」嘅時候，亦都即係耶路撒冷「被兵圍困」嘅時候。
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.
喺主後66年，當耶路撒冷被塞斯提烏斯嘅軍隊圍困之時，耶路撒冷嘅基督徒就逃離咗嗰城；懷愛倫姊妹指出，喺嗰場最終於主後70年告終嘅毀滅之中，冇一個基督徒喪生。塞斯提烏斯發動咗一次圍城，跟住又因表面上不明嘅原因撤退；而城中嘅基督徒就依照同嗰個預兆有關嘅警告逃走。到主後70年，提多再次設立圍城，完成咗嗰場毀滅。塞斯提烏斯嘅圍城，乃係所謂第一次猶太—羅馬戰爭嘅開端；而由提多所完成嘅圍城同毀滅，則係第一次猶太—羅馬戰爭嘅終結。
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.
整段歷史歷時三年半，以一場圍城開始，亦以一場圍城結束，而其開端包含了一個給上帝子民的兆頭。基督將那段歷史指明為上帝報仇的日子，而這正是祂在自己事工中所要辨明的一個特定要素。那些日子代表着對羅馬淫婦所施行的執行審判；這審判始於即將來臨的星期日法，終於恩門關閉之時。在對巴比倫淫婦施行執行審判的開端，十四萬四千人被高舉作大旗，這就是一個兆頭。當上帝其餘的羊群看見這兆頭時，他們就要從巴比倫逃出來；而巴比倫的毀滅，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.
我哋會喺下一篇文章繼續思想《路加福音》第二十一章。