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.
在上一篇文章中，我们考察了《耶利米书》第五十章，其中的经文论到对巴比伦的审判，这一审判从美国即将到来的星期日法令开始，终于上帝的忿怒。执行审判就是主施行报应的日子，这一日子曾由公元70年耶路撒冷的毁灭所代表。罗马在公元70年对耶路撒冷的毁灭，早已被尼布甲尼撒所实施的耶路撒冷毁灭所预表。这两次事件一同为推罗的淫妇之执行审判提供了两个见证；而这位淫妇也就是《启示录》第十七章所说的那位淫妇。
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.
耶利米告诉我们，当主对现代巴比伦的报应完成之时，并且这一切将从那即将到来的“星期日法令”开始：“那日子，那时候，耶和华说：人必寻找以色列的罪孽，却一无所见；又寻找犹大的罪恶，也找不着，因为我要赦免我所留下的人。”到那时，十四万四千人的封印就已经完成了。
“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.
弟兄们，你们在预备的大工上作些什么呢？与世界联合的人正在受世界的模子，为兽的印记作准备。那些不信靠自己，在上帝面前谦卑自己，并借着顺从真理而洁净心灵的人，这等人正受天上的模子，预备在额上受上帝的印。当谕令发出、印记加上之时，他们的品格将永远保持纯洁无瑕。《证言》卷五，216页。
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.
执行审判始于启示录第十八章的第二个声音，呼召男女逃离巴比伦；耶利米说：“他们的日子到了，他们受惩罚的时候来了。那些从巴比伦地逃走并脱离的人发出声音，要在锡安宣告我们主我们神的报应，为他的殿伸冤。招聚射手来攻击巴比伦；凡拉弓的，要四围安营对付她，不可使其中任何人逃脱；要照她的行为报应她，按她所作的一切待她。”她的审判是由“射手”来成就的。圣经中第一次提到弓箭手，是关于以实玛利。
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.
神听见那童子的声音；神的使者从天上呼叫夏甲，对她说：“夏甲，你怎么了？不要害怕，因为神已经听见那童子在那里所发的声音。起来，扶起童子，用手搀着他；我必使他成为大国。”神开了她的眼睛，她就看见一口水井，便去把瓶子装满水，给童子喝。神与那童子同在，他就渐长，住在旷野，成了弓箭手。创世记 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).
《启示录》第十一章中的“大地震的一小时”，指明对罗马大淫妇的执行审判之开始，这审判将在美国即将到来的星期日法令时启动。在这“一小时”里，“第三样祸灾快到了。第七位天使吹号了。”第三样祸灾就是第七号角。上帝使用伊斯兰的弓箭手，将祂的审判临到那些强制推行教皇权威之记号（星期日敬拜），并迫害那些持守上帝权威之记号（安息日敬拜）的人。
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.
在路加福音第二十一章中，耶稣在回答门徒关于耶路撒冷和圣殿毁灭的问题时，提出了一段历史性叙述，这段叙述也代表了末后的历史。他提到“报应的日子”，这既是他作为弥赛亚之事工的一个关键的先知性特质，也是他在拿撒勒的教会中诵读先知以赛亚书、宣告其事工开端时所表明的。拿撒勒的这番宣告以及以赛亚的那段经文，不仅代表了他的事工，也代表了他门徒的信息，更具体地说，代表了十四万四千人之运动的工作与事工。
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.
主耶和华的灵在我身上，因为耶和华膏了我，叫我向谦卑的人传好消息；差遣我医治伤心的人，宣告被掳的得自由、被囚的得开监；宣告耶和华悦纳的年和我们神报仇的日子，安慰一切悲哀的人；赐给在锡安悲哀的人华冠代替灰烬、喜乐油代替悲哀、赞美衣代替忧伤之灵，使他们称为公义之树，是耶和华所栽的，为要显出他的荣耀。 他们必重建古久的荒场，兴起先前的荒凉，修复历代荒废的城邑。 外人必站着牧放你们的羊群，外邦人的子孙必作你们耕地的和修理葡萄园的。 你们却要称为耶和华的祭司，人必称你们为我们神的仆役；你们必享用列国的财富，并以他们的荣耀自夸。 你们因羞辱必得加倍；他们因受凌辱，必在所得的份上欢喜；所以他们在本地必得加倍，永远的喜乐必归于他们。 因为我耶和华喜爱公平，恨恶抢夺和不义的燔祭；我要凭真实向他们施行报偿，并与他们立永约。 他们的后裔必在列国中被人认识，他们的子孙在万民中也是如此；凡看见他们的，必承认他们是耶和华所赐福的后裔。 我因耶和华大大欢喜，我的心因我的神快乐；因他以拯救为衣给我穿上，以公义为袍给我披上，如同新郎佩带华饰，又如新妇佩戴珠宝。 正如大地使嫩芽发出，园子使所种的生长，主耶和华也必在万国面前使公义和赞美发出。 以赛亚书 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.”
在以西结书第九章受了印记的那十四万四千人，是那些为教会和世界的罪恶而哀恸的人。“主所悦纳的年，和我们神报仇的日子”，就是在锡安哀恸的人得安慰，并成为“公义树”，为要“叫耶和华得荣耀”的时候。他们使主得荣耀，因为“在那些日子、那时候，耶和华说：必寻访以色列的罪孽，却无有”。这些哀恸的人就是受了印记的人，他们要“修造已久的荒场”，要“建立先前凄凉之处”，并要“重修历代荒凉之城”。他们必“称为耶和华的祭司”，人必称他们为“我们神的仆役”。
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.
当他们在大地震之时被高举为旌旗时，十四万四千人的公义要“在万国面前发出”。他们的公义是逐步成就的，因为“正如大地使嫩芽发生，园子使其中所种的发芽；照样，主耶和华也要使公义和赞美发出”。给十四万四千人盖印的工作始于2001年9月1日晚雨的降临。就在那时，大地的嫩芽发出来了。以赛亚指明了这些嫩芽何时发出。
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.
按着分量，当它发出时，你必与它辩论；在东风的日子，他止住他猛烈的风。 因此，雅各的罪孽必得洁除；除掉他罪的全部果效全在乎此：当他使坛上一切石头如同被打碎的灰石时，木偶和偶像就不再立起。以赛亚书 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.
在“东风之日”——也就是祂所“止住”的“烈风”之日——当雨被“量定”时，嫩芽的“萌发”就要开始。“stayeth”的意思是“受约束”。当启示录第七章的四位天使按住四风时，十四万四千人受印就开始了。那时，晚雨便适度地开始“sprinkle”，因为经文中的“measure”一词意味着“适度”。在十四万四千人受印时期的起初，晚雨是有节制的；在这一时期的末了，它则是无节制的。
“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.
神的圣灵那以祂的荣耀照亮全地的伟大的浇灌，不会临到，直到我们有一群蒙光照的子民，他们凭着亲身经历明白与神同工是什么意思。当我们把整个人、全心全意都献给基督的事奉时，神必以毫无限量地浇灌祂的圣灵来表明这件事实；然而，只要教会中最大的一部分人还不是与神同工，这事就不会发生。当自私与自我放纵如此显明之时，神不能浇灌祂的圣灵；当一种风气占上风，若用言语说出来，便是该隐的那句回答：“我岂是看守我兄弟的人吗？”若这时代的真理，若那四面渐趋繁多、见证万物结局临近的诸般兆头，仍不足以唤醒那些自称明白真理之人沉睡的精力，那么与他们所蒙之光相称的黑暗就必临到这些人的灵魂。到那大日最终清算的时候，他们对自己的冷漠找不出丝毫像样的借口可以呈到神面前。他们也没有任何理由可供辩解，说明为什么他们没有在神话语神圣真理的光中生活、行走并作工，从而藉着他们的行为、同情与热忱，向这被罪的黑暗所笼罩的世界显明福音的大能与真实，乃是不容置辩的。 《评论与先驱》，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.”
关于晚雨和十四万四千人受印的考验期，是从衡量圣灵浇灌的程度开始的，因为麦子和稗子已经到了收割的时候。这场雨使这两类人都成熟；到了考验期的末了，麦子与稗子便被分开，而麦子将会“亲身知道与上帝同工意味着什么”。他们将会“把自己完全、全心全意地奉献于基督的事工；上帝将以不加限量地浇灌他的圣灵来印证这一事实。”
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.
“暴烈东风之日”于2001年9月11日来临，并且哈巴谷关于晚雨信息中那假冒的“平安稳妥”信息，与指认上帝报仇之日的信息之间的辩论开始了。那时，植物——无论麦子还是稗子——都开始抽芽，并结出他们将在即将来临的星期日法令审判中所要显明的果子。
“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，这些比喻教导我们，在审判之后不再有恩 probation 的时期。福音的工作一旦完成，善与恶之间的分别便立即随之而来，而各等人的命运也就永远确定了。”《基督比喻实训》，123页。
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.
一类人在以西结书第八章向日头下拜，另一类人在以西结书第九章领受上帝的印记。在路加福音第二十一章，基督正在指认十四万四千人，并设立一个记号，标志着地球历史的最后一代。他指出了基督徒为逃避耶路撒冷的毁灭所必须认出的那个记号。
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.
你们看见耶路撒冷被军队围困的时候，就知道她荒凉的日子近了。那时，在犹太的要逃到山上；在其中的要离开；在乡间的不要进城。因为这些是报应的日子，使经上所写的一切都得以应验。路加福音21:20-22。
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.
耶稣“逐条逐句”地指出了这一征兆的更多先知性特征，因为祂的话不仅由路加记录下来，也由马太和马可记录下来。
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.
这天国的福音要传遍天下，对万民作见证，然后末期才来到。你们看见先知但以理所说的‘那行毁坏可憎的’，站在圣地（读这经的人须要会意），那时，在犹太的，应当逃到山上。马太福音 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.
并且福音必须先传遍万国。但他们把你们带去交出来的时候，不要预先思量要说什么，也不要事先筹划；到那时候赐给你们什么，你们就说什么，因为说话的不是你们，乃是圣灵。兄弟要把兄弟交到死地，父亲把儿子交出来；儿女要起来反对父母，使他们被处死。你们因我的名必被众人恨恶，但那忍耐到底的必然得救。你们看见那先知但以理所说的“使人荒凉的可憎之物”立在不该立的地方（读者当会意），那时在犹太的，要逃到山上去。马可福音 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.
在“报应的日子”最终且完全的应验——即末后七灾临到两类人身上——之前，天国的福音必须在万国中被传讲并宣告。福音的信息将在美国即将颁布的星期日法令之时传给列国，那时十四万四千人将被高举为旌旗。“报应的日子”代表对巴比伦大淫妇的执行审判时期，这一时期始于美国的星期日法令，终于米迦勒站起来、人类恩典期结束之时，并且神的忿怒在末后七灾中倾倒出来。
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.”
这段时期就是马可所指的“时刻”，也是“大战震”的“时刻”，并且是十王同意把他们第七个国度交给教皇权的“时刻”。当最后一个灵魂接受了向万国传扬的福音时，恩典期就结束，上帝的忿怒毫无怜悯地倾倒下来。那段时期始于旌旗被高举、福音向万国宣告之时，终于最后一个人回应由这面旌旗所宣告、宣讲并发布的福音信息之时。那段时期就是“报应的日子”。
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.”
在路加福音第二十一章中，耶稣明确界定了历史上的这一时期，因为他正在指认那在他再来之前不会死去的最后一代。他指出一个记号，就是先知但以理所说的“那行毁坏可憎的”。这个记号是：当“那行毁坏可憎的”站在“圣地”，并且“站在不该站的地方”，那也正是耶路撒冷被“军队包围”的时候。
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.
公元66年，塞斯提乌斯率军包围耶路撒冷时，城中的基督徒逃离了这座城市；怀特姐妹指出，在这场最终于公元70年结束的毁灭中，没有一位基督徒丧生。塞斯提乌斯发动了围城，随后因不明原因撤军，城中的基督徒便遵照与该征兆相关的警告逃离了城市。公元70年，提图斯再次发动围城，完成了这场毁灭。塞斯提乌斯的围城标志着所谓的第一次犹太—罗马战争的开始，而提图斯实施的围城与毁灭则是这场战争的终结。
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.
整段历史持续三年半，以围城开始，又以围城结束；其开端包含了一个给神子民的记号。那段历史被基督认定为“神报仇的日子”，这是他在其事工中要特别指出的一个要点。那些日子象征着对罗马淫妇的执行审判，这一审判从即将到来的星期日法令开始，并在人类恩典期结束时终止。在对巴比伦大淫妇的执行审判之初，十四万四千人被举起成为旌旗，这就是一个记号。当神的其他群羊看见这个记号时，他们就当从巴比伦中逃出来；巴比伦的毁灭曾以耶路撒冷的毁灭为预表。
We will continue to consider Luke chapter twenty-one in the next article.
我们将在下一篇文章中继续探讨《路加福音》第二十一章。