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.
在一个正被越过的民族的末后一代中，有一些先知性的特征被辨认出来。因此他们是毒蛇的世代，因为他们已经形成了撒但的品格。他们是奸淫的世代，因为他们与神的仇敌结成了不圣洁的关系。他们已经到了这样一个地步：看是看见，却不能明白；听是听见，却不能领会，因为他们没有回转，这被形容为他们的心蒙脂油。摩西首先就论及这一现象。
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.
摩西召集以色列众人，对他们说：你们亲眼看见耶和华在埃及地、在你们眼前，对法老、他的一切臣仆并他的全地所行的一切事；就是你们亲眼所见的大试验、神迹和那些大奇事。然而直到今日，耶和华还没有赐给你们能明白的心、能看见的眼、能听见的耳。申命记 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.
在首次提到老底嘉“看见与听见”的现象时，神的子民所看不见的，是他们奠基性历史中的神迹奇事。耶利米把这种现象认定为末后的日子里“愚拙童女”的特征，并视之为愚拙童女拒绝接受三位天使信息的表现，而这信息以第一位天使宣告要敬畏创造主上帝为开端。由于这种悖逆，他们未能领受晚雨。
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.
要在雅各家宣告，在犹大传扬，说：愚昧无知的民哪，现在要听这话！有眼却不看见，有耳却不听见。耶和华说：你们岂不敬畏我吗？在我面前岂不战兢吗？我以永定的命令，用沙为海的界限，使它不得越过；它的波浪虽然翻腾，却不能得胜；虽然咆哮，却不能越过。惟这百姓心里背道悖逆；他们背离而去。他们心里也不说：我们如今当敬畏耶和华我们的神，他按时降雨，早雨和晚雨，并为我们保留所定的收割时节。你们的罪孽使这些事转离你们，你们的罪使美善不临到你们。耶利米书 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.
以西结把那些以“看见却不明白”为特征的人称为悖逆之家。他们是不愿看见自己根基历史的悖逆之家，是愚拙的童女；他们因为拒绝第一位天使的信息而没有悔改。拒绝第一位天使的信息就等于把所有的信息都拒绝了，因为若不接受第一位天使的信息，就无法接受第二位和第三位天使的信息。在这种光景中，在晚雨的时期，晚雨不会降在这些童女身上。耶稣在祂的讲述中指出了这一特征之后，接着就讲了撒种的比喻。
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.
但你们的眼睛有福了，因为看得见；你们的耳朵也有福了，因为听得见。 我实在告诉你们，许多先知和义人曾渴望看你们所看见的，却没有看见；渴望听你们所听见的，却没有听见。 所以你们要听撒种的比喻：凡人听见天国的信息却不明白，恶者就来，把撒在他心里的夺走了；这就是撒在路旁的。 撒在石地上的，就是那听见道，立刻欢喜领受的人；但他里面没有根，只能暂时存留；一旦为这道遭遇患难或逼迫，很快就跌倒了。 撒在荆棘里的，就是那听见道的人；后来今世的忧虑和财富的诡诈把道挤住，使他不结果子。 撒在好土里的，就是那听见道又明白的人；他就结出果实，有的一百倍，有的六十倍，有的三十倍。 他又对他们设了一个比喻，说：天国好比一个人在自己的田里撒下好种；可是人们睡着的时候，他的仇敌来，把稗子撒在麦子当中，就走了。 到秧苗长起来并抽穗的时候，稗子也显出来了。 家主的仆人就来对他说：主啊，你不是在田里撒了好种吗？那么稗子是从哪里来的呢？ 他说：这是仇敌干的。 仆人对他说：那么要不要我们去把它们拔掉呢？ 他说：不行，免得你们拔稗子时，把麦子也连根拔起。 让这两样一起生长，直到收割的时候；到了收割的时候，我要对收割的人说：先把稗子收拢，捆成捆，留着烧掉；而把麦子收进我的仓里。 马太福音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，聪明的是麦子。在十童女的比喻中，是否拥有油显明了这两类人的分别；而在麦子与稗子的比喻中，分别则在于那种子（就是道）是否被明白。摩西首次提到一类人，他们看却不见，因此也不能明白；他将必须被明白的信息界定为奠基性历史中的神迹奇事。怀爱伦关于悖逆之家之盲目要素的最后一次先知性提及指出，那些蒙福、能看见一切义人所渴望看见之事的眼睛，所看见的，就是米勒派运动的历史。
“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.
“1840年至1844年所赐的一切信息，如今都要使其有力地传扬，因为有许多人已经失去了方向。这些信息应当传到所有教会。 ”
“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.” Manuscript Releases, volume 21, 436, 437.
基督说：“你们的眼睛有福了，因为能看见；你们的耳朵有福了，因为能听见。我实在告诉你们，许多先知和义人想要看你们所看的，却没有看见；想要听你们所听的，却没有听见。”［马太福音13:16、17］。曾看见1843年和1844年所见之事的眼睛有福了。——《手稿发布》，第21卷，436、437。
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.
耶稣总是用开端来阐明结局；首先提到的是那些有眼睛却看不见、也不明白的人，最后的引用则指出，悖逆之家的基础性历史正是那看不见的，因此被拒绝，从而使愚昧人无法认出晚雨。1840—1844年的历史，乃是以古代以色列从埃及奴役中得释放为预表。古代以色列在最初的考验中失败，使他们来到加低斯，在那里他们接受了十个探子的虚假报告，并选立一位新首领要带他们回埃及。四十年后，他们又被带回加低斯；摩西因第二次击打磐石而失败。
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.
尽管摩西失败了，约书亚仍继续带领他们进入应许之地。在加低斯的最后一次试炼伴随着一次严重的悖逆，因为耶稣总是以起初来说明末了：四十年之初，在加低斯十个探子的悖逆；而在四十年之末，也同样表明在加低斯有一场大悖逆。然而，尽管摩西在加低斯的悖逆，进入应许之地的异象不再延迟。
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.
在1863年的那场叛逆中——它引发了1888年的更大叛逆，又引发了1919年的更大叛逆，并最终在1957年的叛逆中达到高潮——耶稣把老底嘉式的复临主义带回到加低斯。祂把他们带回到那段历史：第三位天使来到，并开始了一场考验的过程，这个过程最终显明了1863年的叛逆，以及被逐而在老底嘉的旷野中漂流。2001年9月11日，当启示录第十八章那位大能的天使（就是第三位天使）降下时，第三位天使进入了老底嘉式复临主义的末期历史。随后，当纽约市的高塔被推倒时，祂宣告巴比伦已经倾倒，这正如宁录之塔被推翻所预表的那样。
“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.
第三天使的信息将不为人所理解；那将以其荣光照亮全地的光，将被那些拒绝在其不断推进的荣光中行走的人称为虚假的光。《评论与先驱》，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.”
古以色列如此，今以色列亦然。目睹2001年9月11日的那一代人就是最后的一代。耶稣在路加福音第二十一章说到“这一代”，并将那一代界定为当天地要过去时仍活着的人，而这发生在祂第二次降临之时。那一代活着见到基督再来的人，将会认出一个记号，向他们证明他们就是最后的一代。他们会知道并明白，自己正活在“一切异象的应验”不再“拖延”的时候。
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.
当耶稣与门徒离开圣殿时，他们请求祂解释祂对圣殿毁灭所作描述的含义。那次谈话预表了末后一代祂门徒将要进行的谈话。门徒希望明白祂屡次教训的意思：在即将到来的星期日法令之时，那老底嘉的复临教会将被一扫而去，因为其中的敬拜者要被祂从口中吐出去，不再代表祂说话。
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.
在回答门徒时，耶稣描述了耶路撒冷的毁灭以及随之而来的历史，一直到世界的末了。在将历史概述铺陈至第十九节之后，他接着谈到耶路撒冷的毁灭，这场毁灭本可以在十字架时就发生，但在神的怜悯和恒久忍耐中被延后了大约四十年。四十年结束时，将有余民逃脱这场毁灭，但前提是他们认出他当时所给的记号。
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.
在古代以色列的起初，有一个四十年的时期；它始于对十个探子悖逆的审判，但这审判因摩西的代求而被延迟四十年。到了古代以色列的末期，也有一个对十字架之悖逆的审判，因基督出于恒久忍耐与怜悯的代求而被延迟四十年。在这两段历史中都有余民得以逃脱。耶稣总是用一件事的起头来说明这件事的结局。
Jesus addressed the sign associated with the destruction of Jerusalem and identified it as “the days of vengeance.”
耶稣谈到了与耶路撒冷毁灭有关的征兆，并将其称为“报应的日子”。
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.
当你们看见耶路撒冷被军队围困，就知道它荒凉的时候近了。那时，在犹太的要逃到山上；在城中的要出来；在乡间的不要进入城中。因为这是报应的日子，使经上所写的一切都得以应验。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.
“报仇的日子”指的就是末了的七灾，因此，怀爱伦姐妹把耶路撒冷的毁灭与上帝在末世的执行审判联系起来。
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.
列国啊，近前来听；众民啊，侧耳而听！愿大地与其中所有的一切都听见；世界与从其中出来的万物也都听见。因为主的忿怒临到万国，他的烈怒临到他们的一切军队；他把他们尽行毁灭，将他们交付屠杀。被杀的要被抛弃，他们尸体的臭气要上腾，群山要因他们的血而融化。天上的万象都要消散，诸天要像书卷一般卷起来；它们的万象都要坠落，如同葡萄树上落下的叶子，又像无花果树上掉下的果子。因为我的刀已在天上沐浴；看哪，它要临到以杜米亚，又临到我所咒诅的民，要施行审判。主的刀满了血，又因脂油而肥腴，有羊羔和山羊的血，有公绵羊肾子的脂油；因为主在波斯拉有献祭，在以杜米亚地有大屠杀。独角兽要与他们一同倒下，公牛犊和公牛也一样；他们的地要被血浸透，他们的尘土要因脂油而肥腴。因为这是主报仇的日子，是为锡安的争讼施行报应之年。以赛亚书 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.”
耶稣在拿撒勒发表了祂第一次公开宣讲，宣告自己是弥赛亚。那次宣讲在预言上受“首提原则”所规范。祂所选读的经文指出，祂的工作包括宣告“主报仇的日子”。按以赛亚的说法，这也被称为“为锡安争讼的报应之年”。
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.
基督在拿撒勒开始祂的公开事工，并宣告自己是弥赛亚。就在那时，那些听见祂的话却不领会的人，企图把祂从山崖上推下去杀害祂。祂事工的开端，以祂家乡的人企图杀害祂为标志；而在祂事工的结束时，祂的百姓确实将祂杀害。祂的事工是要表明祂自己就是弥赛亚；当祂在受洗时受膏，祂就成为弥赛亚。祂受洗时，有一个神圣的记号降临，以印证关于弥赛亚将要到来的预言已经应验。1840年8月11日，有一个神圣的记号降临，以印证那段历史之考验性信息的预言。2001年9月11日，也有一个神圣的记号降临，以印证那段历史所预言的信息，也就是晚雨的信息。
“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.
“与撒玛利亚人一同劳作了两天之后，耶稣便离开他们，继续他的加利利之行。他没有在拿撒勒逗留，那里是他度过青年时代与成年早期的地方。他在那里的会堂宣告自己是那位受膏者时，所受到的反应极为冷淡，于是他决定去寻找更有收获的地方，向愿意倾听的耳朵、愿意接纳他信息的心灵传讲。他向门徒宣告，先知在本乡不得尊荣。这句话道出了许多人一种天然的迟疑：对于一个一直不事张扬地生活在他们当中、从孩提时代起便与他们相熟的人身上所显出的令人惊叹、令人钦佩的长进，他们不愿意承认。与此同时，这些人却可能对一个陌生人或一个投机冒险者的自我标榜而狂热不已。” 《先知的灵》第二卷，第151页。
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.
在路加福音第21章中，基督指出那十四万四千人，即那不经历死亡的末后一代。他是借着陈述一段历史来做到的，这段历史始于他最后一次造访那原是他父的殿、后来却成了犹太人的殿。在耶稣开始叙述的这段历史中，他讲到耶路撒冷以及门徒所关心的那座圣殿将要被毁（公元70年）。他把这场毁灭称为“报应的日子”，这也是他开始传道时开宗明义的宣告的一部分。“报应的日子”不仅指公元70年耶路撒冷的毁灭，也指上帝忿怒的时期，如“末后的七灾”所表明的那样。
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.
因为这日是万军之耶和华的日子，是报仇的日子，好向他的敌人报仇；刀剑必吞吃，并要因他们的血得饱足而醉，因为在北方靠近幼发拉底河之地，万军之耶和华有献祭。耶利米书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.
“临到巴比伦的‘报仇之日’，以‘在幼发拉底河畔北方之地的献祭’为象征，始于即将到来的星期日法令。”
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.
因耶和华的忿怒，那地必无人居住，必全然荒凉；凡经过巴比伦的人都必惊骇，并且嗤笑她所遭的一切灾殃。你们要四围摆阵攻击巴比伦；一切拉弓的，要向她射击，不要吝惜箭矢，因为她得罪了耶和华。你们要四面向她呐喊；她已经举手投降；她的根基倾塌，她的城墙被推倒；这是耶和华的报仇；你们要向她报仇，照她所行的待她。从巴比伦剪除撒种的和收割时拿镰刀的；他们因欺压人的刀剑，必各归本族，各逃回本地。以色列是被赶散的羊，群狮把他赶走：先是亚述王吞吃了他，后又巴比伦王尼布甲尼撒折断了他的骨头。因此，万军之耶和华—以色列的神如此说：看哪，我要惩罚巴比伦王和他的地，正如我惩罚亚述王一样。我必使以色列再回到他的居所，他必在迦密和巴珊牧放；他的心灵必在以法莲山和基列得得享满足。耶和华说：在那些日子、那时，人必寻找以色列的罪孽，却无所有；寻找犹大的罪恶，也找不着，因为我要赦免我所留下的人。你们要上到米拉太音之地攻击它，又攻击比割的居民；耶和华说，要把他们尽行毁灭，照我一切所吩咐你的去行。境内有打仗的声音，和大毁坏的响声。全地的大锤何竟被砍断破碎！巴比伦在列国中何竟成了荒凉！巴比伦哪，我给你设下网罗，你竟被捉住，而你却不自知；你被发现，也被擒拿，因为你与耶和华相争。耶和华开了他的武库，拿出了他忿怒的兵器；因为这是主万军之神在迦勒底地所作的工作。你们要从最远的边界来攻击她，开启她的仓库；把她堆成土堆，尽行毁灭；不留她什么。要杀尽她的公牛，使他们下去被宰杀；祸哉！因为他们的日子到了，刑罚临到的时候到了。从巴比伦地逃脱出来的人发声，在锡安宣告耶和华我们神的报仇，就是他殿的报仇。招聚弓手来攻击巴比伦；凡拉弓的，要四围安营攻击她，不要使其中一人逃脱；要照她所行的报应她，照她一切所做的待她，因为她向耶和华—以色列的圣者自高。耶利米书 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.
公元70年耶路撒冷的毁灭，代表对巴比伦大淫妇的执行审判，而这审判将从美国即将到来的星期日法开始。耶稣知道祂是在将公元70年认定为那即将到来的星期日法，因为祂是祂话语的作者，祂就是道。要明白表明末后一代已经来临的那个记号是什么，就必须认识耶稣在路加福音第二十一章所提出的预言的背景。
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 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.
基督的再来将发生在这世界历史上最黑暗的时期。挪亚的日子和罗得的日子，描绘了在人子降临之前世界的光景。圣经指向这时候，宣告撒但要以一切大能工作，并且“用一切不义的诡诈”。帖撒罗尼迦后书2:9、10。他的作为，清楚地显明在这末后日子里迅速加深的黑暗，以及层出不穷的谬误、异端和迷惑之中。撒但不但把这世界掳去为奴，他的欺骗也正如酵一般渗入自称属于我们主耶稣基督的教会。那大背道将发展成为像午夜一样深重的黑暗。对于神的子民，那将是试炼之夜、哭泣之夜、为真理缘故的逼迫之夜。但从那黑暗之夜中，神的光要照耀出来。
“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“光从黑暗里照出来”。哥林多后书 4:6。当“地是空虚混沌，渊面黑暗”的时候，“神的灵运行在水面上。神说：‘要有光’，就有了光。”创世记 1:2、3。因此，在属灵黑暗的夜里，神的话发出：“要有光。”祂对祂的子民说：“起来，发光！因为你的光已经来到，耶和华的荣耀已经照耀在你身上。”以赛亚书 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.
“‘看哪，’经上说，‘黑暗必遮盖大地，幽暗要遮盖万民；但耶和华要照耀你，他的荣耀要显在你身上。’第2节。基督是父荣耀所发的光辉，作为世界的光来到世上。他来向人显明上帝；关于他有记载说，他‘受了圣灵和能力的膏抹’，并且‘周游各处行善’（使徒行传10:38）。在拿撒勒的会堂里，他说：‘主的灵在我身上，因为他用膏膏我，叫我向贫穷的人传福音；差遣我医好伤心的人，向被掳的宣告释放，向瞎眼的宣告得看见，使那受压制的得自由，并宣告主悦纳人的禧年。’（路加福音4:18、19）这正是他所委派门徒去做的工作。‘你们是世上的光。’他又说：‘你们的光也当这样照在人前，叫他们看见你们的好行为，便将荣耀归给你们在天上的父。’（马太福音5:14、16）《先知与君王》，217、218。”