Sister White identifies the soon-coming Sunday law as the “sign,” that was typified by the armies of Rome encompassing Jerusalem in the year 66, and in doing so, she identifies a class who have eyes that see not, and ears that hear not.
懷愛倫姊妹指出，即將來臨嘅星期日法，乃係嗰個「兆頭」；呢個兆頭曾由主後66年羅馬軍隊圍困耶路撒冷所預表。藉此，佢亦指出有一等人，乃係有眼卻看不見，有耳卻聽不見。
“Eternity stretches before us. The curtain is about to be lifted. We who occupy this solemn, responsible position, what are we doing, what are we thinking about, that we cling to our selfish love of ease, while souls are perishing around us? Have our hearts become utterly callous? Cannot we feel or understand that we have a work to do for the salvation of others? Brethren, are you of the class who having eyes see not, and having ears hear not? Is it in vain that God has given you a knowledge of His will? Is it in vain that He has sent you warning after warning? Do you believe the declarations of eternal truth concerning what is about to come upon the earth, do you believe that God’s judgments are hanging over the people, and can you still sit at ease, indolent, careless, pleasure loving?
「永恆正展現在我哋面前。帷幕就快要被揭開。我哋身處呢個莊嚴而負有責任嘅地位，到底喺做緊乜，喺思想緊乜，竟然緊抓住自私嘅安逸之愛，而四周嘅生靈正喺滅亡？我哋嘅心豈已變得全然麻木？我哋豈不能感受，豈不能明白，我哋有一項工作要為別人嘅得救而作？弟兄們，你哋係咪屬於嗰一等有眼卻看不見、有耳卻聽不見嘅人？上帝將祂旨意嘅知識賜畀你哋，豈係徒然？祂一再向你哋發出警告，豈係徒然？關於將要臨到地上之事，永恆真理所作嘅宣告，你哋信唔信？你哋信唔信上帝嘅審判正懸喺眾民之上，而你哋竟然仍可以安然閒坐，懶惰，漫不經心，貪愛宴樂？」
“It is no time now for God’s people to be fixing their affections or laying up their treasure in the world. 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.
「而家絕唔係上帝子民將感情繫戀於世界，或者喺世上積聚財寶嘅時候。時候唔會再相隔太遠，到時我哋會好似早期門徒一樣，被迫去荒涼孤寂之地尋找避難所。正如羅馬軍隊圍困耶路撒冷，乃係向猶太地基督徒發出逃亡信號；照樣，當我哋國家藉住頒令強制遵守教皇安息日時而攫取權力，呢件事就會成為對我哋嘅警告。到嗰時，就係離開大城市嘅時候，並且要預備離開較小嘅城市，往群山之中僻靜隱居之處安家。」《證言》卷五，464。
The soon coming Sunday law in the United States is the warning signal (sign), “to leave the large cities, preparatory to leaving the smaller ones for retired homes in secluded places among the mountains.” Laodicean Adventism is largely unaware that the Sunday law crisis in the United States, fulfills the “sign” spoken of in The Great Controversy. It is typified by the “sign” at the beginning of the three and a half years. The “sign” which was fulfilled in the first siege of Jerusalem that was brought in the year 66, and it typifies the “ensign” that is lifted up at the soon-coming Sunday law.
美國即將來臨的星期日法，乃係一個警告嘅訊號（sign），要人「離開大城市，作好準備，繼而離開較小嘅城市，遷往山間偏僻之處隱居嘅居所。」老底嘉式復臨信仰群體大體上並未察覺，美國嘅星期日法危機，正應驗咗《善惡之爭》中所講嘅「徵兆」。呢個徵兆，乃由三年半起首時嘅「徵兆」所預表。嗰個喺主後66年耶路撒冷第一次被圍困時應驗咗嘅「徵兆」，正係預表喺即將來臨嘅星期日法之時所豎立起來嘅「大旗」（ensign）。
The actual destruction of Jerusalem was accomplished by Titus in the year 70 AD, and the siege of Titus had been first typified in the 66 AD siege of Cestius, for Jesus always illustrates the end of a thing with the beginning of a thing. It was the beginning siege of Cestius that was the “sign” to flee that Jesus had given, not the siege of Titus. One was the siege at the beginning, the other was the siege at the end.
耶路撒冷實際上被毀滅，乃是由提多於主後70年所完成；而提多的圍城，早已先由主後66年西斯提烏的圍城作為預表，因為耶穌總是以一件事的起頭來說明那件事的終局。耶穌所賜、作為逃走之「徵兆」的，乃是西斯提烏起初的圍城，並非提多的圍城。前者是起頭時的圍城，後者是終局時的圍城。
“Not one Christian perished in the destruction of Jerusalem. Christ had given His disciples warning, and all who believed His words watched for the promised sign. ‘When ye shall see Jerusalem compassed with armies,’ said Jesus, ‘then know that the desolation thereof is nigh. Then let them which are in Judea flee to the mountains; and let them which are in the midst of it depart out.’ Luke 21:20, 21. After the Romans under Cestius had surrounded the city, they unexpectedly abandoned the siege when everything seemed favorable for an immediate attack. The besieged, despairing of successful resistance, were on the point of surrender, when the Roman general withdrew his forces without the least apparent reason. But God’s merciful providence was directing events for the good of His own people. The promised sign had been given to the waiting Christians, and now an opportunity was offered for all who would, to obey the Saviour’s warning. Events were so overruled that neither Jews nor Romans should hinder the flight of the Christians. Upon the retreat of Cestius, the Jews, sallying from Jerusalem, pursued after his retiring army; and while both forces were thus fully engaged, the Christians had an opportunity to leave the city. At this time the country also had been cleared of enemies who might have endeavored to intercept them. At the time of the siege, the Jews were assembled at Jerusalem to keep the Feast of Tabernacles, and thus the Christians throughout the land were able to make their escape unmolested. Without delay they fled to a place of safety—the city of Pella, in the land of Perea, beyond Jordan.” The Great Controversy, 30.
「耶路撒冷被毀之時，沒有一個基督徒喪命。基督早已向祂的門徒發出警告，凡相信祂話語的人，都留意等候那所應許的預兆。耶穌說：『你們看見耶路撒冷被軍隊圍困，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。』路加福音 21:20, 21。當時，隸屬於塞斯提烏斯統率之下的羅馬軍隊圍困了那城；就在一切形勢看來都極有利於即時進攻之際，他們竟出乎意料地放棄了圍城。城中被圍困的人，既對成功抵抗已感絕望，正要投降之時，那羅馬將軍卻在毫無顯著理由之下撤退了軍隊。然而，上帝憐憫的護理正在掌管這一切，為要成就祂自己子民的益處。那所應許的預兆已經賜下，而如今，凡願意的人，都得着機會去順從救主的警告。各樣事件都在上帝的掌管之下，以致猶太人和羅馬人都不能攔阻基督徒逃離。塞斯提烏斯一撤退，猶太人便從耶路撒冷出城追擊他撤退的軍隊；正當雙方兵力全然投入交戰之際，基督徒便有機會離開那城。當時，鄉間也已清除了那些可能設法攔截他們的敵人。在圍城期間，猶太人正聚集在耶路撒冷守住棚節，因此，全地的基督徒都得以安然無阻地逃脫。他們毫不遲延，逃往安全之地——約但河外、比哩亞地境內的培拉城。」《善惡之爭》，30。
The siege of Jerusalem by Cestius in the year 66 fulfilled the warning “sign” which Christ had recorded for the Christians of that history, but the siege of Titus in 70 AD provided no “sign” to flee. In that siege there were no Christians left in the city, and that last siege led to the destruction of Jerusalem, and in the destruction of Jerusalem “not one Christian perished,” for the Christians had fled at the beginning of the history.
主後66年塞斯提烏斯對耶路撒冷嘅圍攻，應驗咗基督為嗰段歷史中嘅基督徒所記錄嘅警告「徵兆」；但主後70年提多嘅圍城，卻冇提供任何可供逃走嘅「徵兆」。喺嗰次圍城之中，城內已經冇留低任何基督徒；而嗰最後一次圍攻導致耶路撒冷被毀，並且喺耶路撒冷被毀之時，「冇一個基督徒滅亡」，因為基督徒喺嗰段歷史一開始嘅時候就已經逃離咗。
“The Jewish forces, pursuing after Cestius and his army, fell upon their rear with such fierceness as to threaten them with total destruction. It was with great difficulty that the Romans succeeded in making their retreat. The Jews escaped almost without loss, and with their spoils returned in triumph to Jerusalem. Yet this apparent success brought them only evil. It inspired them with that spirit of stubborn resistance to the Romans which speedily brought unutterable woe upon the doomed city.
「猶太軍隊追擊塞斯提烏斯及其軍兵，猛烈攻打其後軍，兇猛異常，幾乎使他們全軍覆沒。羅馬人費盡艱辛，方得以成功撤退。猶太人幾乎毫無損失地脫身，並帶着所掠之物，凱旋返回耶路撒冷。然而，這表面上的成功帶給他們的只有禍患。這使他們滋長了那種對羅馬人頑梗抗拒的精神，而這種精神不久便給這座注定遭毀滅的城帶來難以言喻的災禍。」
“Terrible were the calamities that fell upon Jerusalem when the siege was resumed by Titus. The city was invested at the time of the Passover, when millions of Jews were assembled within its walls.” The Great Controversy, 31.
「當提多恢復圍攻耶路撒冷之時，臨到該城嘅災禍實在可怕。嗰時正值逾越節，數以百萬計嘅猶太人聚集喺城牆之內。」《善惡之爭》，31。
From the feast of Tabernacles in the year 66 unto the Passover in the year 70 is three and a half years, which prophetically is twelve hundred and sixty days. From the year 66 to the year 70 pagan Rome trampled down the sanctuary and host, just as papal Rome tread down the holy city for forty-two months from the year 538 unto 1798.
由公元66年嘅住棚節直到公元70年嘅逾越節，共有三年半；按預言所指，呢段時間即係一千二百六十日。由公元66年至公元70年，異教羅馬踐踏聖所同軍旅；正如由公元538年至1798年，教皇羅馬喺四十二個月之內踐踏聖城一樣。
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.
但殿外的院子，你要撇下，不可量度；因為那是交給外邦人的：他們要踐踏聖城四十二個月。啟示錄 11:2
Both pagan Rome and papal Rome trampled down Jerusalem for twelve hundred and sixty days (years), thus identifying that modern Rome would trample down spiritual Jerusalem of the last days for a symbolic period of twelve hundred and sixty days. That symbolic period would commence at the soon-coming Sunday law in the United States, when the deadly wound is healed.
異教羅馬同教皇羅馬都曾踐踏耶路撒冷一千二百六十日（年），由此表明現代羅馬必會在末後日子，於象徵性的一千二百六十日期間踐踏屬靈的耶路撒冷。呢段象徵性時期將會喺美國即將到來嘅星期日法開始之時展開，即係致命傷痊癒之時。
And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. And they worshipped the dragon which gave power unto the beast: and they worshipped the beast, saying, Who is like unto the beast? who is able to make war with him? And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty and two months. Revelation 13:3–5.
我又看見獸的七頭中有一個似乎受了致命傷；那致命傷卻醫好了。全地的人都希奇，跟從那獸；又敬拜那龍，因為牠將權柄賜給那獸；也敬拜那獸，說：「誰能比這獸呢？誰能與牠交戰呢？」又有口賜給牠，說誇大褻瀆的話；又有權柄賜給牠，可以任意而行四十二個月。啟示錄 13:3–5
The symbolic forty-two months of papal persecution is the “hour,” of the Sunday law crisis. That “hour” begins with a “sign” (the ensign), and ends with “signs.” The “sign” of the ensign at the Sunday law, will cause any Christians still in Babylon to flee to the glorious holy mountain that has been exalted (lifted up) above the other hills.
教皇迫害所象徵嘅四十二個月，就係星期日法案危機嘅「時辰」。嗰個「時辰」由一個「記號」（大旗）開始，並以「神蹟」結束。星期日法案之時，大旗嘅「記號」將會使凡仍然喺巴比倫之中嘅基督徒，逃奔到那已被高舉（升起）、超乎諸山之上嘅榮耀聖山。
And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:2, 3.
到末後的日子，耶和華殿的山必堅立，超乎諸山，高舉過於萬嶺；萬國都要流歸這山。必有許多民前往，彼此說：來吧，我們登耶和華的山，奔雅各神的殿；主必將祂的道教訓我們，我們也要行祂的路。因為訓誨必出於錫安，耶和華的言語必出於耶路撒冷。以賽亞書 2:2, 3
The flight from the cities at the decree enforcing Sunday worship was typified by both the flight of the Christians in the year 66, and the flight of the church in the year 538 that fled into the wilderness.
因強制守星期日之法令而逃離城市，乃係由兩件事所預表：其一，主後66年基督徒之逃亡；其二，主後538年教會逃入曠野。
And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. Revelation 12:6.
那婦人就逃到曠野，在那裏有神給她預備的地方，使人可以在那裏供養她一千二百六十日。啟示錄 12:6。
The destruction of Jerusalem from the first siege to the last siege lasted three and a half years, but a warning message of the coming destruction was given for seven years, three and a half years before the first siege and three and a half years after.
由第一次圍困至最後一次圍困，耶路撒冷被毀的過程歷時三年半；然而，關於那將臨之毀滅的警告信息，卻傳達了七年──第一次圍困之前三年半，以及其後三年半。
“All the predictions given by Christ concerning the destruction of Jerusalem were fulfilled to the letter. The Jews experienced the truth of His words of warning: ‘With what measure ye mete, it shall be measured to you again.’ Matthew 7:2.
「基督關於耶路撒冷被毀所作的一切預言，都絲毫不差地應驗了。猶太人親身經歷了祂警告之言的真實：『你們用甚麼量器量給人，也必用甚麼量器量給你們。』馬太福音 7:2。」
“Signs and wonders appeared, foreboding disaster and doom. In the midst of the night an unnatural light shone over the temple and the altar. Upon the clouds at sunset were pictured chariots and men of war gathering for battle. The priests ministering by night in the sanctuary were terrified by mysterious sounds; the earth trembled, and a multitude of voices were heard crying: ‘Let us depart hence.’ The great eastern gate, which was so heavy that it could hardly be shut by a score of men, and which was secured by immense bars of iron fastened deep in the pavement of solid stone, opened at midnight, without visible agency.—Milman, The History of the Jews, book 13.
「有神蹟奇事顯現，預示災禍與毀滅。夜半之中，有一道反常的光照耀於聖殿與祭壇之上。日落時分，雲中顯現戰車與戰士聚集備戰的景象。那些在夜間於聖所供職的祭司，因神秘的聲響而驚惶失措；大地震動，又聽見眾多聲音呼喊：『我們離開這裏吧。』那朝東的大門，重得幾乎要二十個人才能關上，又有巨大的鐵閂深深固定於堅石鋪成的地面之內，卻在午夜時分，無人可見地自行開啟。——Milman, The History of the Jews, book 13.」
“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，有一個人不停喺耶路撒冷嘅街道上來來往往，宣告將要臨到嗰城嘅災禍。日夜之間，佢都吟唱住嗰首狂烈嘅哀歌：『有聲音從東方來！有聲音從西方來！有聲音從四風而來！有聲音攻擊耶路撒冷，同埋攻擊聖殿！有聲音攻擊新郎，同埋攻擊新娘！有聲音攻擊全體人民！』——同上。呢個奇異嘅人被囚禁，又被鞭打，但佢口中冇發出一句怨言。面對侮辱同虐待，佢唯一嘅回答只係：『禍哉，禍哉，耶路撒冷！』『禍哉，禍哉，其中嘅居民！』直到佢喺自己所預言嘅圍城中被殺，佢警告嘅呼聲先至止息。」《善惡之爭》，29, 30。
The final destruction of literal Jerusalem in the year 70 was preceded by “signs and wonders” which identified “disaster and doom.” The warning “signs” were manifested for three and a half years before the first siege and for the three and a half years that led to the destruction. The “signs” (in the plural) that identified the coming destruction was not the “sign” of warning to flee, but a pronouncement of the imminent close of probation.
公元七十年耶路撒冷實際上最終嘅毀滅，之前已有「神蹟奇事」出現，指出「災殃同滅亡」。呢啲警告性嘅「徵兆」，喺第一次圍城之前三年半已經顯現，並且又喺通向毀滅嘅另外三年半期間持續出現。用以表明將臨之毀滅嘅「徵兆」（複數），並唔係作為警告人逃走嘅嗰個「徵兆」，而係對恩典時期即將結束所作出嘅宣告。
In the trampling down of spiritual Jerusalem from 538 to 1798, the “sign” of warning to flee, was when the abomination of desolation was when “that man of sin” was “revealed,” as “the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, showing himself that he is God.”
喺公元538年至1798年間，屬靈耶路撒冷被踐踏之時，作為警告人逃離嘅「兆頭」，就係嗰使地荒涼嘅可憎之物顯現之時；亦即「嗰大罪人」被「顯露」出嚟之時，作為「沉淪之子；他是敵擋主，高抬自己，超過一切稱為神的，和一切受人敬拜的，甚至坐在神的殿裏，自稱是神。」
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.) Matthew 24:15.
所以，你們看見那由先知但以理所說的「那行毀壞可憎的」，站在聖地，（讀者須會意。）馬太福音 24:15。
When the Christians of that history recognized that “sign” they fled into the wilderness for twelve hundred and sixty years.
當那段歷史中嘅基督徒認出嗰個「兆頭」時，佢哋就逃到曠野去，歷時一千二百六十年。
“It required a desperate struggle for those who would be faithful to stand firm against the deceptions and abominations which were disguised in sacerdotal garments and introduced into the church. The Bible was not accepted as the standard of faith. The doctrine of religious freedom was termed heresy, and its upholders were hated and proscribed.
嗰啲願意忠心嘅人，必須經歷一場殊死嘅搏鬥，先能夠喺嗰啲披上祭司袍、被引入教會之中嘅迷惑同可憎之事面前站立得穩。《聖經》並冇被接納為信仰嘅準則。宗教自由嘅教義被稱為異端，而擁護呢教義嘅人則被憎恨、被排斥。
“After a long and severe conflict, the faithful few decided to dissolve all union with the apostate church if she still refused to free herself from falsehood and idolatry. They saw that separation was an absolute necessity if they would obey the word of God. They dared not tolerate errors fatal to their own souls, and set an example which would imperil the faith of their children and children’s children. To secure peace and unity they were ready to make any concession consistent with fidelity to God; but they felt that even peace would be too dearly purchased at the sacrifice of principle. If unity could be secured only by the compromise of truth and righteousness, then let there be difference, and even war.” The Great Controversy, 45.
「經過長久而激烈的衝突之後，嗰少數忠心嘅人決定，如果嗰背道嘅教會仍然拒絕使自己脫離虛謊同拜偶像，佢哋就要解除同佢一切嘅聯合。佢哋睇出，若要順從上帝嘅聖言，分離乃係絕對必要。佢哋唔敢容忍足以危害自己靈魂嘅錯謬，亦唔敢樹立一個會危及自己兒女同後代信仰嘅榜樣。為咗確保和平同合一，只要唔違背對上帝嘅忠誠，佢哋願意作出任何讓步；但佢哋覺得，若要犧牲原則嚟換取和平，咁樣得來嘅和平代價實在太高。若合一只能藉住對真理同公義嘅妥協而獲得，咁就寧可有分歧，甚至有戰爭。」《善惡之爭》，45。
Approaching the conclusion of the twelve hundred and sixty years of papal persecution there were “signs” (in the plural), and as with the “signs” at the end of the twelve hundred and sixty days that pagan Rome trampled down literal Jerusalem; those “signs” were not signs to flee.
臨近教皇迫害之一千二百六十年期滿之際，曾有「預兆」（複數）出現；正如異教羅馬踐踏有形耶路撒冷之一千二百六十日終結時所出現的那些「預兆」一樣；那些「預兆」並不是叫人逃走的預兆。
“The Saviour gives signs of His coming, and more than this, He fixes the time when the first of these signs shall appear: ‘Immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken: and then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory. And He shall send His angels with a great sound of a trumpet, and they shall gather together His elect from the four winds, from one end of heaven to the other.’
「救主賜下祂降臨嘅徵兆；唔單止如此，祂仲確定其中頭一個徵兆將會顯現嘅時間：『那些日子的災難一過去，日頭就變黑了，月亮也不放光，眾星要從天上墜落，天勢都要震動。那時，人子的兆頭要顯在天上；地上萬族都要哀哭，並且要看見人子有能力、有大榮耀，駕着天上的雲降臨。祂要差遣使者，用號筒的大聲，將祂的選民從四方、從天這邊到天那邊，都招聚了來。』」
“At the close of the great papal persecution, Christ declared, the sun should be darkened, and the moon should not give her light. Next, the stars should fall from heaven. And He says, ‘Learn a parable of the fig tree; When his branch is yet tender, and putteth forth leaves, ye know that summer is nigh: so likewise ye, when ye shall see all these things, know that He is near, even at the doors.’ Matthew 24:32, 33, margin.
喺教皇大迫害臨近結束之時，基督宣告，太陽要變黑，月亮也不發光。其後，眾星要從天上墜落。祂又說：「你們可以從無花果樹學個比喻：當樹枝還柔嫩，長出葉子嘅時候，你們就知道夏天近了；照樣，你們幾時看見這一切的事，也該知道祂近了，正在門口了。」馬太福音 24:32, 33，旁註。
“Christ has given signs of His coming. He declares that we may know when He is near, even at the doors. He says of those who see these signs, ‘This generation shall not pass, till all these things be fulfilled.’ These signs have appeared. Now we know of a surety that the Lord’s coming is at hand. ‘Heaven and earth shall pass away,’ He says, ‘but My words shall not pass away.’” The Desire of Ages, 631, 632.
「基督已經賜下祂降臨嘅徵兆。祂宣告，我哋可以知道祂幾時近了，甚至就在門口。祂論到嗰啲見到呢啲徵兆嘅人，話：『這世代還沒有過去，這一切事都要成就。』呢啲徵兆已經出現。如今我哋確實知道，主嘅降臨已經近在咫尺。祂話：『天地要廢去，我的話卻不能廢去。』」《歷代願望》，631、632頁。
When “the three and half years of Jerusalem being trampled down” by papal Rome was ending there was a series of “signs,” which identified the coming of Christ and ushered in the Millerite history. Millerite history is to be repeated to the very letter in the last days. Those “signs,” which appeared at “the close of the great papal persecution,” had been typified by “signs” that appeared as the closing of the three and a half years of the trampling down of Jerusalem from the year 66 to 70 by pagan Rome. Therefore, based upon two witnesses there will be a “sign” of the ensign which is lifted up at the hour of the great earthquake which is the sign of warning to flee in the history of modern Rome, and there will also be “signs” in the plural which occur at the closing of modern Rome’s period of persecution in the last days.
當由教皇羅馬踐踏耶路撒冷之「三年半」將近結束之時，出現了一連串的「徵兆」，用以指明基督的來臨，並引進米勒派的歷史。米勒派的歷史在末後的日子裏，必須一字不差地重演。那些出現於「教皇大逼迫結束之際」的「徵兆」，乃是由異教羅馬於公元66年至70年間踐踏耶路撒冷之三年半將近終結時所出現的「徵兆」所預表的。因此，根據兩個見證，於大地震發生之時，必有一個關於被舉起之旗號的「徵兆」，作為在現代羅馬歷史中警告人逃亡的記號；並且，在末後日子現代羅馬逼迫時期結束之際，也必有複數的「徵兆」出現。
We will continue this study in the next article.
我哋會喺下一篇文章繼續呢項研究。
“Read the 21st chapter of Luke. In it Christ gives the warning, ‘Take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and so that day come upon you unawares. For as a snare shall it come on all them that dwell on the face of the whole earth. Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things, and to stand before the Son of man’ (Luke 21:34–36).
「請讀《路加福音》第二十一章。在其中，基督發出警告：『你們要謹慎，恐怕因貪食、醉酒，並今生的思慮，累住你們的心，那日子就如同網羅忽然臨到你們；因為那日子要這樣臨到全地上一切居住的人。所以，你們要時時警醒，常常祈求，使你們得以算為配逃避這一切要來的事，得以站立在人子面前。』（路加福音 21:34–36）」
“The signs of the times are fulfilling in our world, yet the churches generally are represented as slumbering. Shall we not take warning from the experience of the foolish virgins, who when the call came, ‘Behold the bridegroom cometh; go ye out to meet him,’ found that they had no oil in their lamps? And while they went to buy oil, the bridegroom went in to the marriage supper with the wise virgins, and the door was shut. When the foolish virgins reached the banqueting hall, they received an unexpected denial. The master of the feast declared, ‘I know you not.’ They were left standing without in the empty street, in the blackness of the night.” Manuscript Releases, volume 15, 229.
「時代嘅徵兆正喺我哋嘅世界中應驗，然而眾教會整體上卻被描繪為沉睡。當呼聲發出：『看哪，新郎來了；你們出來迎接他。』嗰陣時，愚拙嘅童女發覺自己嘅燈裡冇油；我哋豈可唔從佢哋嘅經歷中領受警告呢？而當佢哋去買油嘅時候，新郎就同智慧嘅童女一同進去赴婚筵，門也關了。愚拙嘅童女到達筵宴廳嘅時候，所得到嘅，竟係意想不到嘅拒絕。筵席嘅主人宣告：『我不認識你們。』佢哋被留喺外面，站喺空蕩嘅街上，處於黑夜嘅幽暗之中。」《Manuscript Releases》，第15卷，229。