The generation that witnessed the arrival of the third woe, on September 11, 2001 is the last generation of earth’s history. The passage from Ezekiel which confirms this truth was understood by the Millerites as directly connected with the parable of the ten virgins, and therefore Habakkuk chapter two. In that history, the vision of Habakkuk chapter two, that would “no longer tarry,” and which was fulfilled on October 22, 1844, prefigured the soon-coming Sunday law in the United States. But Ezekiel’s prediction of the vision that would no longer be prolonged is perfectly fulfilled in the history of the sealing of the one hundred and forty-four thousand, which began with the arrival of the third woe, on September 11, 2001.
见证了2001年9月11日第三祸灾到来的一代人，是地球历史上的最后一代。以西结书中证实这一真理的经文，被米勒派理解为与十童女的比喻直接相连，因此也与哈巴谷书第二章直接相关。在那段历史中，哈巴谷书第二章中那将“不再迟延”、并于1844年10月22日应验的异象，预表了美国即将来临的星期日法令。然而，以西结关于“异象不再延迟”的预言，则在十四万四千人受印的历史中得到了完全的应验；这段历史始于2001年9月11日第三祸灾的到来。
And the word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision. For there shall be no more any vain vision nor flattering divination within the house of Israel. For I am the Lord: I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged: for in your days, O rebellious house, will I say the word, and will perform it, saith the Lord God. Again the word of the Lord came to me, saying, Son of man, behold, they of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord God. Ezekiel 12:21–28.
耶和华的话临到我说：“人子啊，在以色列地你们所用的那句谚语是什么？说：‘日子延长了，所有的异象都落空。’你要因此对他们说：主耶和华如此说：我要使这句谚语止息，他们在以色列不再把它当作谚语；却要对他们说：日子临近了，各样异象的应验也临近了。因为在以色列家中不再有虚妄的异象，也不再有奉承的占卜。因为我是耶和华：我要说话，我所说的话必成就，不再迟延；悖逆的家啊，在你们的日子里，我必说出这话，也必成就——这是主耶和华说的。” 耶和华的话又临到我说：“人子啊，看哪，以色列家的人说：他所见的异象是为许多日子以后，他所预言的是遥远的时候。所以你要对他们说：主耶和华如此说：我的话不再迟延，我所说的话必成就——这是主耶和华说的。” 以西结书12:21-28。
All the prophets speak of the last days, and the “vain vision” and “flattering divination” “within the house of Israel,” is the counterfeit latter rain, a “peace and safety” message, which argues that “the vision that he seeth is for many days to come, and he prophesieth of the times that are far off.” This is the “debate” of Habakkuk, for those who present the “vain vision,” argue against “the vision he seeth”. They claim that “The vision that he seeth is for many days to come, and he prophesieth of the times that are far off.” The messengers of the peace and safety message claim, “the days are prolonged, and every vision faileth,” after all did not he predict July 18, 2020? The messengers of the “vain vision” are also identified by Ezekiel in the first two verses of the chapter.
所有先知都谈到末后的日子；而“在以色列家中”的“虚空的异象”和“谄媚的占卜”，乃是假冒的晚雨，也就是“平安稳妥”的信息，它辩称：“他所见的异象是许多日以后的事，他所预言的是遥远时候的事。”这就是哈巴谷的“辩论”，因为那些提出“虚空的异象”的人，是在反对“他所见的异象”。他们声称：“他所见的异象是许多日以后的事，他所预言的是遥远时候的事。”传讲“平安稳妥”信息的使者声称：“日子延长了，一切异象都落空了”，毕竟他不是曾预测过2020年7月18日吗？以西结也在该章的前两节中指出了那些传“虚空的异象”的使者。
The word of the Lord also came unto me, saying, Son of man, thou dwellest in the midst of a rebellious house, which have eyes to see, and see not; they have ears to hear, and hear not: for they are a rebellious house. Ezekiel 12:1, 2.
耶和华的话又临到我说：“人子啊，你住在悖逆之家中；他们有眼却不看，有耳却不听，因为他们是悖逆之家。”以西结书12:1-2。
The prophets all agree with each other, and all speak of the last days, and when Christ addressed the quibbling Jews in the history of His ministry He quoted Isaiah to identify the quibbling Jews who were then being divorced from God, as having eyes to see, yet seeing not, and ears to hear, yet hearing not. Now as then, Ezekiel is addressing Laodicean Adventism’s scornful men, the quibbling Jews of our day, who propose a peace and safety message in opposition to the message of the latter rain. Jesus was governed by the rules He placed into His Word, so His predictions are also addressing the last days more specifically than the days in which he addressed the quibbling Jews.
众先知彼此一致，都谈到末后的日子。当基督在祂事工期间对那些诡辩的犹太人讲话时，祂引用以赛亚的话，指出那些正在被神离弃的诡辩的犹太人是有眼能看却不见、有耳能听却不闻。如今也是如此，以西结正对老底嘉式的复临主义中那些好讥诮的人——我们这个时代的诡辩的犹太人——说话；他们宣扬“平安稳妥”的信息，以反对“晚雨”的信息。耶稣受祂放在祂话语中的法则所约束，所以祂的预言更具体地指向末后的日子，而不是祂当时对那些诡辩的犹太人说话的那些日子。
Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes and hear with their ears, and should understand with their heart, and should be converted, and I should heal them. 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. Matthew 13:13–17.
所以我用比喻对他们说，因为他们看也看不见，听也听不见，也不明白。并且在他们身上应验了以赛亚的预言，说：“你们听是要听见，却不明白；看是要看见，却不晓得。因为这百姓油蒙了心，耳朵发沉，眼睛闭着；恐怕眼睛看见，耳朵听见，心里明白，回转过来，我就医治他们。”但你们的眼睛是有福的，因为看见了；你们的耳朵也是有福的，因为听见了。我实在告诉你们，从前有许多先知和义人要看你们所看的，却没有看见；要听你们所听的，却没有听见。马太福音 13:13-17。
The phenomenon of a people who hear, yet don’t hear, and see, but don’t see, is the characteristic of a former people of God who are in the process of being passed by. That prophetic phenomenon is a fulfillment of Isaiah’s prophecy of such a situation. As with all prophets, Isaiah, along with Christ, is speaking of the last days.
那些听而不闻、视而不见之民的现象，正是从前属神的子民在被撇下过程中所显出的特征。这种先知性的现象，正是以赛亚对这种情形所作预言的应验。正如一切先知一样，以赛亚与基督所说的，都是关于末后的日子。
In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. And the posts of the door moved at the voice of him that cried, and the house was filled with smoke. Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts. Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged. Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:1–10.
乌西雅王崩的那年，我看见主坐在高高在上、被抬举的宝座上；他的衣裳下摆充满了殿。其上有撒拉弗侍立，各有六个翅膀：用两个遮脸，用两个遮脚，用两个飞翔。彼此呼喊说：圣哉，圣哉，圣哉，万军之耶和华！全地都充满他的荣耀。因那呼喊的声音，门槛的根基震动，殿内充满了烟云。我说：祸哉！我有祸了！因为我灭亡了；我是嘴唇不洁的人，又住在嘴唇不洁的民中，因为我亲眼见了王——万军之耶和华。有一位撒拉弗飞到我跟前，手里拿着用钳子从坛上取下、烧着的炭；他把这炭按在我口上，说：看哪，这已经触到你的嘴唇；你的罪孽已被除去，你的罪已被洁净。我又听见主的声音说：我可以差遣谁？谁肯为我们去？我说：我在这里，请差遣我。他说：你去告诉这百姓：你们听是听见了，却不明白；看是看见了，却不领会。要使这百姓心蒙脂油，使他们耳朵发沉，并且蒙蔽他们的眼睛，免得他们眼睛看见，耳朵听见，心里明白，回转过来，就得医治。以赛亚书 6:1-10。
Isaiah, Ezekiel and Christ are all representing those who are being sealed in the last days, during the latter rain, when the true and false message of the latter rain is being debated, in fulfillment of Habakkuk chapter two. According to Jesus, in the time period when this is fulfilled, the righteous are “seeing” the parables, which is a symbol of prophecy. The “wise” are understanding the prophetic message of the latter rain, but those represented by the quibbling Jews do not see or hear, and according to Ezekiel they present a peace and safety message arguing that the fulfillment of the predictions are far off in the future. They do not deny the predictions; the quibbling Jews gave lip-service to the prediction of the coming Messiah; but they simply placed the event into the far-off future. Yet Jesus pronounced a blessing upon those who would “see” the prophetic message of their time.
以赛亚、以西结和基督都代表那些在末后的日子、晚雨期间正在受印的人；那时人们正就晚雨信息的真伪展开争论，以应验哈巴谷书第二章。按耶稣的话，在这应验的时期，义人“看见”比喻，这乃是预言的象征。“聪明人”正在明白有关晚雨的预言信息，但以好争辩的犹太人为代表的那一类人却既不看见也不听见；并且照以西结所说，他们宣讲“平安稳妥”的信息，主张这些预言的应验还在遥远的将来。他们并不否认这些预言；那些好争辩的犹太人对弥赛亚降临的预言也只是口头上予以承认，但他们却把这件事推到遥远的未来。然而，耶稣却宣告，那些能“看见”自己时代预言信息的人是有福的。
In Christ’s day it was the message that arrived at His baptism, when the Holy Spirit descended. The descent of the Holy Spirit at His baptism prefigured the descent of the angel of Revelation ten on August 11, 1840. The divine descent in either history marked the arrival of the present truth message of that age, for Jesus it was the message of His death and resurrection, as represented by His baptism. For the Millerites it was the message of Islam of the first and second woes that confirmed the testing message of time-prophecy. Both of those histories align with the arrival of the testing message of the latter rain on September 11, 2001. This is why Sister White records the following:
在基督的时代，它是那在祂受洗时到来的信息，那时圣灵降临。祂受洗时圣灵的降临，预表了1840年8月11日启示录第十章天使的降临。无论哪一段历史中的神的降临，都标志着那个时代现时真理信息的到来；对耶稣来说，那就是由祂的洗礼所象征的祂受死与复活的信息。对米勒派而言，则是关于伊斯兰之第一、第二祸的信息，它印证了关于时间预言的考验性信息。这两段历史都与2001年9月11日晚雨考验信息的到来相一致。因此，怀爱伦姐妹记载如下：
“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1840—1844年间所赐下的一切信息，如今都要使之有力地传扬，因为有许多人已经失去了方向。这些信息必须传到所有教会。”
“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.
“基督说：‘你们的眼睛是有福的，因为看见了；你们的耳朵也是有福的，因为听见了。我实在告诉你们，从前有许多先知和义人，要看你们所看的，却没有看见；要听你们所听的，却没有听见。’[Matthew 13:16, 17] 看见1843年和1844年所看见之事的眼睛是有福的。”
“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.
信息已经传出。重复这信息不应延误，因为时代的征兆正在应验；最后的工作必须完成。在短时间内将要完成一番大工。不久，上帝所命定要赐下的一道信息，必发展成为响亮的呼声。那时，但以理要站在他的本分上，作见证。
“The attention of our churches must be aroused. We are standing upon the borders of the greatest event in the world’s history, and Satan must not have power over the people of God, causing them to sleep on. The papacy will appear in its power. All must now arouse and search the Scriptures, for God will make known to His faithful ones what shall be in the last time. The word of the Lord is to come to His people in power. . . .
我们各教会的注意力必须被唤起。我们正站在世界历史上最重大事件的门槛上，而撒但不可对上帝的子民得势，使他们继续沉睡。教皇权势将要显现。现在众人都必须醒起，查考圣经，因为上帝必将末时将要发生的事启示给祂忠心的人。主的话必大有能力临到祂的百姓……
“This is what has been presented to me—that we are asleep, and do not know the time of our visitation. But if we humble ourselves before God, and seek Him with the whole heart, He will be found of us.” Manuscript Releases, volume 21, 436–438.
“这就是向我所显明的——我们在沉睡，并不知道我们受眷顾的时候。但如果我们在上帝面前谦卑自己，并且尽心寻求祂，祂必被我们寻见。”《手稿发布》，第21卷，第436-438页。
The message that has been typified by the present truth message of the Messiah in Christ’s history, and the present truth message of 1840 to 1844, point forward to the last days when the Millerite message is repeated. Those in the histories represented as being unable to “see and hear” “do not know the time of their visitation.” When Isaiah presents the first reference of the messengers of the counterfeit message of the latter rain, who see, but don’t see, he marks the time when this period begins, the period which Sister White said, “a message of God’s appointment that will swell into a loud cry.” “God’s appointment” represents a specific time when the message would arrive, and in verse three of Isaiah chapter six, Isaiah pinpoints that time.
由基督历史中弥赛亚的现今真理信息和1840年至1844年的现今真理信息所预表的信息，指向末后的日子——那时米勒派的信息将被重复。那些在那些历史中被描绘为不能“看见和听见”的人，“并不知道他们被眷顾的时刻”。当以赛亚首次提到那假晚雨信息的使者——他们看见，却不看见——时，他标明了这一时期开始的时间；这正是怀爱伦姐妹所说的：“一则上帝所指定的信息，将要发展为大呼声。” “上帝的指定”代表着这信息将到来的一个特定时间，而在以赛亚书第六章第三节中，以赛亚明确指出了那个时间。
And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. Isaiah 6:3.
他们彼此呼喊说：“圣哉！圣哉！圣哉！万军之耶和华；全地都充满他的荣耀。”以赛亚书 6:3。
Sister White identifies that when the angels cry one to another, “Holy, Holy, Holy” in the passage where Isaiah represents those who have eyes, that see, but do not see, it is fulfilled on September 11, 2001.
怀特姐妹指出，在以赛亚描绘那些有眼能看却不看之人的那段经文中，天使彼此呼喊“圣哉，圣哉，圣哉”，其应验发生于2001年9月11日。
“As they [the angels] see the future, when the whole earth shall be filled with His glory, the triumphant song of praise is echoed from one to another in melodious chant, ‘Holy, holy, holy, is the Lord of Hosts.’ They are fully satisfied to glorify God; and in His presence, beneath His smile of approbation, they wish for nothing more. In bearing His image, in doing His service and worshiping Him, their highest ambition is fully reached.” Review and Herald, December 22, 1896.
当他们［天使］看见将来全地都要被祂的荣耀充满之时，凯旋的赞美之歌便以悠扬的吟唱在彼此之间回荡：“圣哉！圣哉！圣哉！万军之主！”他们以荣耀神为全然的满足；在祂面前，在祂悦纳的微笑之下，他们别无所求。在彰显祂的形象、事奉祂并敬拜祂之中，他们最高的志向便得以完全实现。——《评论与先驱》，1896年12月22日。
On September 11, 2001 the sealing of the one hundred and forty-four thousand began, and the latter rain began to sprinkle, and Habakkuk’s debate began as the parable of the ten virgins was being repeated. At that point Ezekiel’s prophecy met its perfect fulfillment. The prophetic Word will no longer be delayed, and the generation that witnessed September 11, 2001 is the last generation of planet earth, for the vision at the end of Adventism announces the close of probation at the second coming of Christ. A second witness to this fact is found in the book of Luke, chapter twenty-one.
2001年9月11日，十四万四千人受印的工作开始了，晚雨开始降下；当十童女的比喻正在重演之时，哈巴谷的争辩也随之展开。那时，以西结的预言得到了完全的应验。预言的话将不再迟延，目睹2001年9月11日的那一代，就是地球上的最后一代，因为复临运动末期的异象宣告基督第二次降临时恩典期的结束。对此事实的第二个见证可在《路加福音》第二十一章找到。
Verily I say unto you, This generation shall not pass away, till all be fulfilled. Heaven and earth shall pass away: but my words shall not pass away. Luke 21:32, 33.
我实在告诉你们：这世代还没有过去，一切都要应验。天地要废去，但我的话却总不废去。路加福音21:32,33。
In Luke chapter twenty-one Jesus identifies the last generation of earth’s history. He has just given an overview of a progressive history from the destruction of Jerusalem in the year 70, all the way through Millerite history. He then drops out of the narrative of directly identifying prophetic history and presents a parable that simply repeats and enlarges upon the prophetic history He presented. He thus provided two internal witnesses to the same narrative, and He concluded by identifying that the “generation” that witnessed these events would live until His return, thus by context identifying the generation that is represented by the one hundred and forty-four thousand.
在路加福音第二十一章中，耶稣指出了世界历史的最后一代。祂刚刚概述了一段从公元70年耶路撒冷被毁一直推进到米勒派历史的渐进性历史。随后，祂不再直接界定预言历史的叙述，转而提出一个比喻，单纯地重复并加以扩展祂所提出的那段预言历史。如此，祂为同一叙事提供了两个内部见证，并得出结论：见证这些事件的那一“代”将一直存活到祂再来，因此在语境中界定了由十四万四千人所代表的那一代。
The history of the sealing of the one hundred and forty-four thousand is the final generation, and they do not taste death, even though they live in the time when heaven and earth pass away.
十四万四千人受印的历史就是末后一代，他们虽活在天地都要过去的时候，却不经历死亡。
But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up. Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness, Looking for and hasting unto the coming of the day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat? 2 Peter 3:10–12.
但主的日子要像夜间的贼一样来到；那日，诸天必大有响声而废去，有形质的都要被烈火销化，地和其上的物也都要烧尽。既然这一切都要如此销化，你们在一切圣洁的品行和敬虔上，该当作怎样的人呢？等候并催促神的日子的来到；在那日，诸天被火烧就要销化，有形质的也要被烈热所熔化。彼得后书 3:10-12。
The second coming of Christ was represented at the transfiguration of Christ.
基督的第二次降临在基督变像时得到了预表。
“Moses upon the mount of transfiguration was a witness to Christ’s victory over sin and death. He represented those who shall come forth from the grave at the resurrection of the just. Elijah, who had been translated to heaven without seeing death, represented those who will be living upon the earth at Christ’s second coming, and who will be ‘changed, in a moment, in the twinkling of an eye, at the last trump;’ when ‘this mortal must put on immortality,’ and ‘this corruptible must put on incorruption.’ 1 Corinthians 15:51–53. Jesus was clothed with the light of heaven, as He will appear when He shall come ‘the second time without sin unto salvation.’ For He will come ‘in the glory of His Father with the holy angels.’ Hebrews 9:28; Mark 8:38. The Saviour’s promise to the disciples was now fulfilled. Upon the mount the future kingdom of glory was represented in miniature,—Christ the King, Moses a representative of the risen saints, and Elijah of the translated ones.” The Desire of Ages, 421.
在变像的山上，摩西为基督战胜罪与死亡作了见证。他代表那些在义人复活时从坟墓里出来的人。以利亚未尝死味就被接升天，他代表基督第二次降临时仍活在地上的人，他们将“在一霎时，眨眼之间，号筒末次吹响的时候”被“改变”；那时，“这必死的必须穿上不死”，“这必朽坏的必须穿上不朽坏”。哥林多前书 15:51-53。耶稣披戴着天上的光辉，正如他将要“第二次显现，并与罪无关，乃是为拯救”时的样式。因为他要“在他父的荣耀里，同圣天使一同降临”。希伯来书 9:28；马可福音 8:38。救主对门徒的应许如今已经应验。在那山上，将来荣耀的国度以缩影的方式展现出来——基督为王，摩西代表复活的圣徒，以利亚则代表那些未尝死味而被提的人。《历代愿望》，421。
Elijah, who did not die, represents the one hundred and forty-four thousand who do not die, and Moses represents those that do die. In the last days those two classes are represented in Revelation chapter seven, as the one hundred and forty-four thousand and the great multitude. When the fifth seal is opened in Revelation chapter six, those that were murdered by the papacy during the Dark Ages are given white robes.
未曾经历死亡的以利亚，代表那十四万四千未曾死亡的人；而摩西则代表那些会死的人。在末后的日子，这两类人在启示录第七章中分别以十四万四千人和那极大的群众为代表。当启示录第六章的第五印被揭开时，那些在黑暗时代被教皇制度杀害的人就有白衣赐给他们各人。
“‘And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: and they cried with a loud voice, saying, How long, O Lord, Holy and true, doest Thou not judge and avenge our blood on them that dwell on the earth? And white robes were given unto every one of them [They were pronounced pure and holy]; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled’ [Revelation 6:9–11]. Here were scenes presented to John that were not in reality but that which would be in a period of time in the future.” Manuscript Releases, volume 20, 197.
“他揭开第五印的时候，我看见祭坛下面那些因神的道和他们所持守的见证而被杀之人的灵魂；他们大声呼喊说：‘圣洁真实的主啊，你不审判，不为我们所流的血向住在地上的人伸冤，要到几时呢？’并且有白衣赐给他们各人［他们被宣告为纯洁、圣洁］；又对他们说，还要再安息片时，直到那些将要像他们一样被杀的同作仆人和弟兄的人数满足。”［启示录6:9-11］。这里向约翰所呈现的景象并非现实，而是将来某一时期将要发生的事。《手稿发布》，第20卷，第197页。
The martyrs are asking when God would avenge their murder. A martyr had the faith of Jesus before he was murdered, for it was the manifestation of that very faith that prompted the papacy to murder him. White robes represent the righteousness of Christ, but the white robes given to these souls who had been murdered, was given to them after their martyrdom. The robes are a symbol of martyrdom, not simply the righteousness of Christ. A martyr has the robe of Christ righteousness before he is murdered. The great multitude in Revelation seven are given white robes, thus representing those who die during the coming Sunday law bloodbath. Thus the one hundred and forty-four thousand are represented by Elijah and the faithful who die in the Lord by Moses at the mount of transfiguration.
殉道者在问上帝何时为他们被杀一事伸冤。殉道者在被杀之前就有耶稣的信心，因为正是这信心的彰显促使教皇制度杀害了他。白衣象征基督的义，但赐给这些被杀害的灵魂的白衣，是在他们殉道之后才赐给的。这些衣袍是殉道的标志，而不只是基督之义的象征。殉道者在被杀之前就已披戴基督的义袍。启示录第七章中的那一大群人被赐白衣，因此代表那些将在即将到来的“星期日法令”大屠杀中死去的人。因此，十四万四千人由以利亚所代表；而那些在主里死去的忠信之人，则由登山变像时的摩西所代表。
The one hundred and forty-four thousand are the generation that does not die, and they are the generation which Christ is referring to that are alive when the heavens and earth pass away in Luke chapter twenty-one.
十四万四千人就是那不死的一代，他们就是基督在路加福音第二十一章中所指的，在天地过去时仍然活着的那一代。
We will continue this study in the next article.
我们将在下一篇文章中继续这项研究。
“The murder of Abel was the first example of the enmity that God had declared would exist between the serpent and the seed of the woman—between Satan and his subjects and Christ and His followers. Through man’s sin, Satan had gained control of the human race, but Christ would enable them to cast off his yoke. Whenever, through faith in the Lamb of God, a soul renounces the service of sin, Satan’s wrath is kindled. The holy life of Abel testified against Satan’s claim that it is impossible for man to keep God’s law. When Cain, moved by the spirit of the wicked one, saw that he could not control Abel, he was so enraged that he destroyed his life. And wherever there are any who will stand in vindication of the righteousness of the law of God, the same spirit will be manifested against them. It is the spirit that through all the ages has set up the stake and kindled the burning pile for the disciples of Christ. But the cruelties heaped upon the follower of Jesus are instigated by Satan and his hosts because they cannot force him to submit to their control. It is the rage of a vanquished foe. Every martyr of Jesus has died a conqueror. Says the prophet, “They overcame him [‘that old serpent, called the devil, and Satan’] by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death.’ Revelation 12:11, 9.” Patriarchs and Prophets, 77.
亚伯之被杀，是神所宣告将存在于蛇与女人后裔之间的仇恨的第一个例证——在撒但与他的属下，以及基督与他的跟随者之间。因着人的罪，撒但取得了对人类的控制；但基督要使他们能够摆脱他的轭。每当有灵魂借着对神羔羊的信心而弃绝罪的奴役，撒但的怒气就被点燃。亚伯圣洁的生活驳斥了撒但的声称：人不可能遵守神的律法。当该隐受那恶者的灵所推动，看见自己不能辖制亚伯，就怒不可遏，竟取了他的性命。凡是有人愿意起来为神律法的公义辩护，同样的灵就会在对付他们时显明出来。正是这种灵，历代以来为基督的门徒竖起火刑柱、点燃火堆。但加在耶稣跟随者身上的残酷，是由撒但及其爪牙所煽动的，因为他们不能强迫他顺服他们的辖制。这不过是一个被征服的仇敌的狂怒。凡为耶稣殉道的人都是得胜而死。先知说：“他们胜过他（‘那古蛇，名叫魔鬼，又叫撒但’），是因羔羊的血，和自己所见证的道；他们虽至于死，也不爱惜性命。”（启示录12:11, 9）《先祖与先知》，第77页。