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.
怀特姐妹认定即将来临的星期日法令为那个“记号”，而该“记号”曾由公元66年罗马军队围困耶路撒冷所预表；这样一来，她也指出有一类人，有眼却不见，有耳却不听。
“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?
永恒在我们面前展开。帷幕即将揭开。我们这些身处这庄严而负责任地位的人，我们在做什么、在想什么，竟自私地贪图安逸，而我们周围的灵魂正在灭亡？我们的心是否已经完全麻木不仁了？难道我们感觉不到、也不明白我们有一项为他人得救而要做的工作吗？弟兄们，你们岂是那类有眼看不见、有耳听不见的人吗？上帝赐给你们对祂旨意的认识，难道是徒然的吗？祂一次又一次地向你们发出警告，难道也是徒然的吗？你们是否相信那永恒真理对即将临到地上的事情所作的宣告？你们是否相信上帝的审判正悬在人们头上？如果相信，你们还能安坐不动，懒散、漫不经心、贪爱享乐吗？
“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.
“现今绝不是上帝的子民将他们的情感系于世界，或在世上积攒财宝的时候。那时日相去不远了；届时，我们必像早期的门徒一样，被迫到荒凉僻静之地去寻求避难所。正如罗马军队围困耶路撒冷，乃是给犹太地基督徒逃离的信号；照样，当我国藉着强制遵守教皇安息日的法令而攫取权柄时，这也要成为对我们的警告。那时，便是离开大城市的时候，作为进一步离开小城市、迁往群山之间偏僻幽静住处之预备。”《教会证言》卷五，464页。
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.
美国即将到来的星期日法令是警告的信号（记号）：“离开大城市，预备离开较小的城市，迁往群山中僻静之处的隐居之所。”老底嘉式的复临主义在很大程度上并未意识到，美国的星期日法令危机应验了《善恶之争》中所说的“记号”。它由三年半开端时的“记号”所预表。那个“记号”在公元66年发生的第一次耶路撒冷围城中得以应验，并且它预表了在即将来临的星期日法令时所高举的“旗号”。
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.
耶路撒冷的实际毁灭是在公元70年由提多实施的，而提多的围城早在公元66年的凯斯提乌斯围城中就已被预示，因为耶稣总是用事情的开始来说明事情的结局。耶稣所给出的逃离的“记号”是凯斯提乌斯那次开端的围城，而不是提多的围城。一个是开始的围城，另一个是结束的围城。
“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.
在耶路撒冷被毁之时，没有一个基督徒丧生。基督早已警告了祂的门徒，凡相信祂话的人都留意那所应许的记号。耶稣说：“你们看见耶路撒冷被军队围困的时候，就知道它荒凉的时候近了。那时，在犹太的，应当逃到山上；在城中的，应当出去。”路加福音 21:20、21。凯斯提乌斯率领的罗马人包围这城之后，当一切似乎有利于立即进攻时，他们却出人意料地放弃了围城。被围者对成功抵抗已不抱希望，正要投降之际，那位罗马将军却毫无明显理由地撤走了部队。然而，上帝慈悲的眷顾正为祂子民的益处引导这些事的发展。那所应许的记号已经赐给了等候的基督徒，现在凡愿意的人都有机会遵行救主的警告。事态被如此安排，以致无论犹太人还是罗马人都不能阻碍基督徒的逃离。凯斯提乌斯一撤退，犹太人便从耶路撒冷出城，追击他撤退的军队；双方因此全力交战之时，基督徒便有了离城的机会。此时，乡间也已清除了那些可能企图拦截他们的敌人。围城的时候，犹太人聚集在耶路撒冷守住棚节，因此全地的基督徒都能不受骚扰地逃脱。他们毫不迟延，逃往安全之地——约旦河外比利亚地的彼拉城。大争战，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.
塞斯提乌斯在公元66年对耶路撒冷的围攻，应验了基督为那段历史中的基督徒所记下的警告“记号”；但提图斯在公元70年的围攻并未提供任何可供逃离的“记号”。在那次围攻中，城内已无基督徒留下，而那最后一次围攻导致耶路撒冷被毁；在耶路撒冷的毁灭中，“没有一位基督徒丧生”，因为基督徒在这段历史之初就已经逃离。
“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.
犹太军队追击Cestius及其军队，猛然袭击其后方，来势之凶几乎使他们面临全军覆没。罗马人费尽艰难方才得以撤退。犹太人几乎毫无损失地脱身，并携战利品凯旋返回耶路撒冷。然而，这次表面的胜利只给他们带来了祸患。它激起了他们对罗马人顽固抵抗的精神，而这很快给这座注定要遭厄运的城市带来难以言喻的灾难。
“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.
当提图斯恢复围攻时，降临在耶路撒冷的灾难极其可怕。那座城市是在逾越节期间被包围的，当时城墙之内聚集了数百万犹太人。《大争战》，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.
从公元66年的住棚节到公元70年的逾越节，共三年半，在预言上为一千二百六十天。从公元66年至公元70年，异教罗马践踏了圣所与军旅，正如教皇罗马从公元538年至1798年践踏圣城四十二个月。
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.
但殿外的院子要留下，不要去量；因为它已交给外邦人；他们要践踏圣城四十二个月。启示录 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.
异教罗马和教皇罗马都曾践踏耶路撒冷一千二百六十日（年），从而表明，现代罗马将会在一个象征性的一千二百六十日时期践踏末世的属灵耶路撒冷。那个象征性的时期将从美国即将颁布的星期日法令开始，也就是致命伤得医治的时候。
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.
我看见兽的七头中有一个似乎受了致命伤，那致命伤却医好了；全地的人都希奇，跟从那兽。又拜那龙，因为它将权柄赐给那兽；也拜那兽，说：“谁能比这兽，谁能与它交战呢？”又赐给它一张口，说夸大亵渎的话；又有权柄赐给它，可以任意而行四十二个月。启示录 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.
教皇迫害的象征性四十二个月，就是星期日法令危机的“时刻”。那“时刻”以一个“记号”（旌旗）开始，并以多个“记号”结束。在星期日法令之际，旌旗的这个“记号”将使凡仍在巴比伦中的基督徒逃往那座荣耀的圣山——它已经被高举（抬升）在其他诸山之上。
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.
在末后的日子，耶和华殿的山必坚立在群山之巅，高举过于诸岭；万民都要流归这山。必有许多国的民前来，说：来吧，我们上耶和华的山，到雅各神的殿；他必将他的道教训我们，我们也要行他的路，因为律法必出于锡安，耶和华的话必出于耶路撒冷。以赛亚书 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.
强制主日敬拜的法令颁布时的城市出逃，被公元66年基督徒的逃亡与公元538年教会逃入旷野所预表。
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.
那女人就逃到旷野，在那里有神为她预备的地方，使她在那里被供养一千二百六十日。启示录 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.
从第一次围城到最后一次围城，耶路撒冷的毁灭历时三年半，但关于即将到来的毁灭的警告持续了七年：在第一次围城之前的三年半，以及在第一次围城之后的三年半。
“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.
基督关于耶路撒冷毁灭所作的一切预言都一字不差地应验了。犹太人亲身经历了他警告的话的真实：“你们用什么量器量给人，也必用什么量器量给你们。”马太福音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.
异象与奇兆显现，预示灾祸与覆亡。夜半时分，不自然的光辉笼照着圣殿与祭坛。日落之际，云端仿佛显出战车与武士聚集备战的图景。夜里在圣所供职的祭司为神秘的声响所惊骇；大地震动，并且有人听见众多的声音呼喊：“让我们从此处离去。”那扇巨大的东门，沉重至二十人几乎不能闭合，又以巨大的铁闩深入坚石铺就的地面而牢牢拴固，却在午夜无人操动之下自行开启。——米尔曼，《犹太人史》，第十三卷。
“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.
七年来，有一个人不断在耶路撒冷的街道上来来往往，宣告这座城将要临到的祸患。昼夜之间，他吟唱着凄厉的哀歌：“从东方来的声音！从西方来的声音！从四方来的声音！反对耶路撒冷、反对圣殿的声音！反对新郎与新娘的声音！反对全体百姓的声音！”——同上。这个奇异的人被囚禁并遭鞭打，但他的口中没有一句怨言。对于侮辱与虐待，他只回答说：“祸哉，祸哉，耶路撒冷！”“祸哉，祸哉，其中的居民！”直到他在自己所预言的围城中被杀，他的警戒之声才停止。《大争战》，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70年实际的耶路撒冷城遭到最终毁灭之前，曾出现“征兆和奇事”，它们表明“灾难与厄运”。这些带有警示意义的“征兆”在第一次围城之前的三年半，以及通向毁灭的那三年半期间都显现出来。用来表明即将到来的毁灭的那些“征兆”（复数），并不是那个警告人逃离的“征兆”（单数），而是一项关于宽限期即将结束的宣告。
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.”
在538年至1798年属灵耶路撒冷被践踏的时期，警告人逃离的“记号”，就是“那使人荒凉的可憎之物”出现之时——也就是“那罪人”被“显露”为“沉沦之子”的时候：“他抵挡并高抬自己，超过一切称为神的或受敬拜的，甚至如同神一样坐在神的殿里，显明自己是神。”
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，当你们看见先知但以理所说的那引起荒凉的可憎之物站在圣地时，（读的人应当明白。）马太福音 24:15。
When the Christians of that history recognized that “sign” they fled into the wilderness for twelve hundred and sixty years.
当那段历史中的基督徒认出那个“记号”时，他们逃到旷野，长达一千二百六十年。
“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.
那些愿意忠于信仰的人，为了坚守立场、抵挡那些披着神职外衣而被引入教会的欺骗和可憎之事，不得不进行一场艰苦的斗争。圣经未被接受为信仰的准则。宗教自由的教义被称为异端，其拥护者遭人憎恶并被迫害。
“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.
经过长期而严酷的斗争之后，那少数忠心的人决定：如果那背道的教会仍拒绝使自己脱离谬误与偶像崇拜，他们就要解除与其一切的联合。他们看出，若要顺从上帝的话语，分离乃是绝对必要的。他们不敢容忍那些足以致其灵魂丧亡的错误，也不愿树立会危及他们儿女及子孙信仰的榜样。为着获得和平与合一，只要不违背对上帝的忠诚，他们愿意作出任何让步；但他们觉得，若以牺牲原则为代价，即使得到和平，也未免代价太大。若合一只能通过妥协真理与公义来实现，那就宁可有分歧，甚至战争。《大争战》，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.
在教皇迫害的一千二百六十年将近结束之际，有一些“记号”（复数）；而正如在异教罗马践踏字面上的耶路撒冷的一千二百六十天结束时的那些“记号”一样，那些“记号”并不是用来示意逃离的记号。
“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.’
救主给出了他再来的记号；不仅如此，他还确定了这些记号中第一个出现的时间：“那些日子的灾难一过去，日头就要变黑，月亮也不发光，众星要从天上坠落，天势都要震动。那时，人子的记号要显在天上；地上的万族都要哀哭；他们要看见人子带着能力和大荣耀，驾着天上的云降临。他要差遣他的天使，伴着大号的号声，把他的选民从四方、从天这边到天那边都招聚了。”
“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.
在教皇大迫害结束之时，基督宣告：日头要变黑，月亮也不发光。随后，众星要从天上坠落。他又说：“你们可以从无花果树学比方：当它的枝子还嫩，长出叶子的时候，你们就知道夏天近了；照样，你们看见这一切事，就知道他近了，正在门口了。”马太福音24:32、33，边注。
“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.
“基督已经赐下祂再来的预兆。祂宣告，我们可以知道祂临近，甚至已到门口。祂论到那些看见这些预兆的人说：‘这一代还没有过去，这一切事就都要成就。’这些预兆已经出现了。现在我们确知主的再来近在眼前。‘天地要废去，’祂说，‘但我的话却不能废去。’”《历代愿望》，第631、632页。
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.
当教皇罗马对“耶路撒冷被践踏的三年半”行将结束时，出现了一系列“兆头”，这些兆头标示了基督的降临，并开启了米勒派的历史。米勒派的历史将在末后的日子里一字不差地重演。那些出现在“教皇大迫害结束之时”的“兆头”，早已被另一组“兆头”所预表；那组兆头是在公元66年至70年间，异教罗马对耶路撒冷践踏的三年半将尽之时显现的。因此，按照两个见证，在现代罗马的历史中，于大地震之时将会有一个“旌旗”的“记号”被举起——这是发出逃离警告的记号；并且在末后的日子，当现代罗马的迫害期将近结束时，也将会有以复数形式出现的“兆头”。
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。
“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).
读《路加福音》第21章。在其中，基督发出警告：“你们要谨慎，恐怕你们的心因贪食、醉酒并今生的思虑累住，那日子就不知不觉临到你们。因为那日子要像网罗一样临到住在全地上的所有人。所以你们要警醒，并且常常祷告，使你们被看为配得逃避这一切事，并能站立在人子面前。”（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.
时代的征兆正在我们的世界中应验，然而各教会总体上仿佛都在沉睡。难道我们不该从那些愚拙童女的经历中得到警戒吗？当那呼声传来：“看哪，新郎来了；你们出来迎接他！”她们才发现自己的灯里没有油。她们去买油的时候，新郎却同聪明的童女进去赴婚筵，门就关上了。等愚拙的童女来到筵席大厅时，却遭到了意想不到的拒绝。筵席的主人宣告：“我不认识你们。”她们被留在外面，在漆黑的夜里，站在空荡的街道上。——《手稿发布》，第15卷，第229页。