The one-hundred and forty-four thousand are represented as those who are purified by the Messenger of the Covenant, and the great multitude are represented by the white robes of martyrdom. The first of the two sacred periods of the last days identifies the work of the messenger who prepares the way for the Messenger of the Covenant, and the second period represents the work of Elijah. The first period represents the investigative judgment of the living of Laodicean Adventism and the second period represents the executive judgment of modern Rome.
十四万四千人被描绘为那些被立约的使者所洁净的人，而那大群人则由殉道的白衣所代表。末后的两个神圣时期中的第一个，指明那位为立约的使者预备道路的使者的工作；第二个时期则代表以利亚的工作。第一个时期代表老底嘉式复临运动中活人的查案审判，第二个时期代表对现代罗马的执行审判。
The “sign” to flee the cities in the last days has been misunderstood by Laodicean Adventism. Sister White informs us the destruction of Jerusalem from 66 to 70 AD provides an illustration of the warning sign for God’s people in the last days.
末后日子里要逃离城市的“记号”被老底嘉式的复临派误解了。怀特姐妹告诉我们，公元66年至70年耶路撒冷的毁灭，为上帝子民在末后日子的警告记号提供了一个例证。
“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.
那时日子已不远；届时，我们将像早期的门徒一样，被迫到荒凉而孤寂之地寻找避难所。正如罗马军队围攻耶路撒冷成了犹太地区基督徒逃离的信号，同样，当我们的国家通过并实施强制遵守教皇的安息日的法令、开始行使这种权柄时，这将成为对我们的警告。那时就该离开大城市，并为离开较小的城镇作准备，迁往群山之中僻静之处的隐居家园。——《证言》，第5卷，第464页。
The siege of Jerusalem which was the sign to flee was the first siege brought by Cestius. Cestius therefore represented a threat that was temporarily removed, for once he set the siege, he then withdrew mysteriously, and historians have never been able to determine his logic for doing so.
作为逃离信号的耶路撒冷围城，是塞斯提乌斯发动的首次围攻。因此，塞斯提乌斯所构成的威胁一度被解除，因为他一设下围城便神秘地撤军，而历史学家至今未能确定他这样做的缘由。
“After the Romans under Cestius had surrounded the city, they unexpectedly abandoned the siege when everything seemed favorable for an immediate attack.” The Great Controversy, 31.
“在凯斯提乌斯统领下的罗马军队包围了这座城市之后，当一切看来有利于立即发动攻击时，他们却出乎意料地放弃了围攻。”《大争议》，31。
In the 1880’s and 1890’s Senator Henry W. Blair from New Hampshire introduced a series of bills in Congress to designate Sunday as the National Day of Rest. These bills were commonly referred to as “Blair Sunday Bills.” Senator Blair was a strong advocate for observing Sunday as a day of rest and religious observance. He believed that a uniform day of rest would have positive moral and social effects on American society. While his efforts gained some support, especially from religious groups, they also faced opposition, including concerns about the separation of church and state.
在19世纪80年代和90年代，来自新罕布什尔州的参议员亨利·W·布莱尔在美国国会提出了一系列法案，拟将星期日指定为全国休息日。这些法案通常被称为“布莱尔星期日法案”。布莱尔参议员强烈主张将星期日作为休息与宗教礼拜之日。他认为，统一的休息日将对美国社会产生积极的道德和社会影响。尽管他的努力获得了一定支持，尤其是来自宗教团体的支持，但也遭到反对，其中包括对政教分离的担忧。
This was the first attempt to pass Sunday legislation in the history of the earth beast that was destined to speak as a dragon when it ultimately will pass a Sunday law. It was these series of Blair bills that A. T. Jones, one of the messengers of the 1888 General Conference session, went into the halls of Congress and so eloquently opposed. After a few attempts Senator Blair lost the momentum for his push for a National Day of Rest. In direct connection with that history, and the implications of a National Day of Rest (Sunday), the historical record of the counsel of Ellen White can be reviewed.
这是那只在最终通过星期日法令时注定要像龙一样说话的地上之兽的历史上，首次试图通过星期日立法的事件。正是一系列布莱尔法案，促使1888年总会会议的使者之一A. T. 琼斯走进国会大厦，雄辩地予以反对。经过几次尝试之后，布莱尔参议员推进“国家休息日”的势头便消退了。与那段历史以及“国家休息日”（星期日）的含义直接相关的，还有怀爱伦劝勉的历史记载，可供回顾。
What is found in the review of her warnings of the Sunday law, is serious and widely misunderstood in Laodicean Adventism. In the context of needing to be out of the cities, which in the passage just cited, she wrote that, “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.” She repeatedly taught that God’s people needed to live in the country, but her counsels on the subject of country living before 1888 places her direction to leave the cities in the context that in the near future God’s people would need to leave the cities. After 1888, in her written direction concerning country living, she never deviated from the counsel that we should already be out of the cities.
在对她关于星期日法令的警告所作的回顾中，所发现的内容是严肃的，并且在老底嘉式的复临运动中被广泛误解。关于需要离开城市的问题，她在刚才引用的那段话中写道：“那时就该离开大城市，为离开较小的城市作准备，迁往群山之中僻静之处的隐居家园。”她一再教导神的子民需要住在乡间，但在1888年之前，她有关乡村生活的劝勉，是把“离开城市”的指示置于这样的语境：在不远的将来，神的子民将需要离开城市。1888年之后，在她关于乡村生活的书面指示中，她从未偏离这样一条劝勉：我们本该已经离开城市。
The Blair National Day of Rest bills that arrived in history were the “sign” to leave the cities, and though the Blair bills lost the momentum necessary to accomplish the task, and withdrew into the darkness of history, the “sign” to flee had been given. It had been given at the historical waymark of the first siege, that was brought by Cestius. The soon-coming Sunday law is represented by the siege of Titus, and if any Laodicean Adventists are still in the cities when that siege arrives, they will die with the wicked.
历史上出现过的布莱尔“全国休息日”法案，是离开城市的“记号”；尽管布莱尔法案失去了完成这一任务所需的动力，退入历史的幽暗之中，但逃离的“记号”已经给出。它是在第一次围城这一历史路标上给出的，而这次围城是由塞斯提乌斯发动的。即将到来的周日法令由提图斯的围城所代表；当那次围城临到时，若仍有老底嘉的复临信徒留在城中，他们将与恶人一同灭亡。
There are two prophetic periods in the last days. They are separated by the soon-coming Sunday law. The first period is the investigative judgment of the living in Laodicean Adventism, and the second period is the executive judgment of the whore of Rome. Those two periods are repeatedly illustrated, for it is in those two periods that the parable of the ten virgins is fulfilled to the very letter, as it was in Millerite history. The tarrying time in the parable is the tarrying time of Habakkuk chapter two, so the two periods we are considering were also illustrated by Habakkuk chapter two. The parable of the ten virgins, and Habakkuk chapter two, were fulfilled to the very letter in Millerite history, and when they were, Ezekiel chapter twelve, verses twenty-one to twenty-eight was also fulfilled.
末后的日子里有两个预言的时期。它们被即将来临的周日法令分开。第一个时期是在老底嘉的复临运动中对活人的查案审判，第二个时期是对罗马淫妇的执行审判。这两个时期被反复地阐明，因为正是在这两个时期，十童女的比喻像在米勒派历史中那样，丝毫不差地应验。比喻中的迟延时期就是哈巴谷书第二章的迟延时期，因此，我们所考察的这两个时期也由哈巴谷书第二章加以说明。十童女的比喻和哈巴谷书第二章在米勒派历史中都丝毫不差地应验了，而当它们应验的时候，以西结书第十二章二十一至二十八节也同样应验了。
The last eight verses from Ezekiel chapter twelve, identify a time when the “effect of every vision” will be fulfilled, at a time when God would “no longer prolong” His visions. The two periods of history that are repeated so often and identify the investigative judgment of the living in Laodicean Adventism, and the executive judgment of the whore of Tyre, is the prophetic period where every vision within the Bible reaches its perfect and final fulfillment. In that period the one hundred and forty-four thousand are established, and they represent the class that does not die, and live until Christ returns. In Luke chapter twenty-one Christ identifies a “sign” that identifies when that generation has arrived.
以西结书第十二章的最后八节，指出一个时候，那时“各样异象的应验”将要实现，那时上帝将“不再迟延”他所赐的异象。那两段在历史上屡次重复、并指认在老底嘉复临运动中对活人的查案审判以及对推罗的妓女所施行的执行审判的历史时期，就是那先知性的阶段，在其中圣经里的每一个异象都达到完美而最终的应验。在那段时期，十四万四千人被确立，他们代表那一类不至于死、要存活直到基督再来的人。在路加福音第二十一章里，基督指出了一个“记号”，表明那一代已经来到。
In the two histories represented by the “sign” to flee, as set forth by Christ in connection with the abomination of desolation, two periods are marked, and their beginning and endings have a “sign” at the beginning of the period and “signs” at the ending. The “sign” that Christ identified as representing the final generation who would live until He came in the clouds is the evidence that we are now in the final generation of earth’s history.
在基督就“那行毁坏可憎的”所阐述、由“逃离”的“记号”所代表的两段历史中，标出了两个时期；每个时期的起点与终点都有记号：在时期的开端有一个“记号”，在末了则有若干“记号”。基督所指出、用以代表那将一直活到他驾云降临之末后一代的“记号”，正是证明我们如今处在地球历史最后一代的证据。
In Luke chapter twenty-one, Jesus identifies the history from the three and a half years trampling down and destruction of literal Jerusalem from the year 66 unto the year 70, unto the end of the three and a half years of trampling down of spiritual Jerusalem that began in 538 and ended in 1798.
在《路加福音》第二十一章中，耶稣指出了这样一段历史：从公元66年至70年对字面意义上的耶路撒冷的践踏与毁灭的三年半时期，直到那始于538年、终于1798年的对属灵耶路撒冷的践踏三年半时期的结束。
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. But woe unto them that are with child, and to them that give suck, in those days! for there shall be great distress in the land, and wrath upon this people. And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:20–24.
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，应当逃到山上；在城中的，应当出来；在乡间的，不要进城。因为这是报应的日子，使所写的一切都得以应验。但那些日子，怀孕的和奶孩子的有祸了！因为这地将有大艰难，也有愤怒临到这百姓。他们要倒在刀刃之下，又要被掳到各国去；耶路撒冷要被外邦人践踏，直到外邦人的时候满了。路加福音 21:20-24。
The “times” of the Gentiles trampling down Jerusalem is in the plural, for it represents the trampling down of literal Jerusalem that ended in the year 70, and the trampling down of spiritual Jerusalem that ended in 1798. The Gentiles represent both paganism and papalism, and it is those two powers that are the subject of the vision in the question of Daniel chapter eight, that asks, “How long.”
“外邦人践踏耶路撒冷”的“时期”用的是复数，因为它既指地上耶路撒冷被践踏（于公元70年结束），也指属灵的耶路撒冷被践踏（于公元1798年结束）。外邦人象征异教与教皇制度，这两股权势正是但以理书第八章中那句“要到几时？”所关涉的异象的主题。
Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? Daniel 8:13.
随后我听见有一位圣者说话；又有一位圣者问那说话的圣者说：“这关于常献的燔祭和使地荒凉的罪过，以致圣所与军旅都被践踏在脚下的异象，要到几时才应验呢？”但以理书 8:13
The “times of the Gentiles” in Luke chapter twenty-one, is referring to the twenty-five hundred and twenty years of God’s vengeance upon the northern kingdom which began in 723 BC and concluded in 1798. The year 538 marks when the man of sin stood in the holy place and proclaimed that he was God, thus dividing the period into two equal periods of twelve hundred and sixty years. The second period of twelve hundred and sixty years is the same history that is marked as concluding in Luke chapter twenty-one, verse twenty-four, when the “times of the Gentiles” was fulfilled. In the historical narrative that Jesus is identifying for His disciples verse twenty-four brings the testimony given to the disciples to the “time of the end” in 1798. From there Jesus begins to identify the “signs” associated with the Millerite movement.
路加福音第二十一章中的“外邦人的日期”，是指神向北国施行报应的两千五百二十年，这一时期始于公元前723年，止于1798年。公元538年标志着那大罪人站在圣地，自称为神，从而把这一时期分成两个各一千二百六十年的相等时期。第二个一千二百六十年的时期，就是在路加福音二十一章二十四节所标示为结束的那段历史，即“外邦人的日期”满足的时候。在耶稣为门徒所指认的那段历史叙述中，第二十四节把给门徒的见证带到了1798年的“末时”。从那里起，耶稣开始指出与米勒派运动相关的“预兆”。
And there shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexity; the sea and the waves roaring; Men’s hearts failing them for fear, and for looking after those things which are coming on the earth: for the powers of heaven shall be shaken. And then shall they see the Son of man coming in a cloud with power and great glory. And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh. Luke 21:25–28.
日月星辰要显出异兆；地上万国要陷入困苦和迷惘，海与波浪咆哮。人因惧怕，并因等待那些将要临到世界的事，心胆俱裂，因为天上的权能都要震动。那时，他们要看见人子带着能力和大荣耀，驾云降临。这些事一开始发生时，你们就当抬头仰望，挺身而立，因为你们得赎的日子近了。路加福音21:25-28。
Jesus states that “there shall be signs,” and He identifies them as signs in the sun and moon, and in the stars, the distress of nations, the powers of heaven being shaken and then the Son of man comes in a cloud. All these “signs,” were fulfilled in the Millerite history.
耶稣说“将有异兆”，并指出这些就是：日月星辰显出异兆，列国困苦，天势震动，然后人子驾云降临。所有这些“异兆”都在米勒派的历史中应验了。
“Prophecy not only foretells the manner and object of Christ’s coming, but presents tokens by which men are to know when it is near. Said Jesus: ‘There shall be signs in the sun, and in the moon, and in the stars.’ Luke 21:25. ‘The sun shall be darkened, and the moon shall not give her light, and the stars of heaven shall fall, and the powers that are in heaven shall be shaken. And then shall they see the Son of man coming in the clouds with great power and glory.’ Mark 13:24–26. The revelator thus describes the first of the signs to precede the second advent: ‘There was a great earthquake; and the sun became black as sackcloth of hair, and the moon became as blood.’ Revelation 6:12.
预言不仅预示基督降临的方式和目的，也给出一些记号，使人可以知道祂临近的时候。耶稣说：“日头、月亮和星辰要显出异兆。”路加福音 21:25。“那些日子，那灾难以后，日头要变黑，月亮也不发光，天上的星辰要坠落，天势都要震动。那时候，他们要看见人子带着大能力、大荣耀驾云降临。”马可福音 13:24-26。启示者如此描述在第二次降临之前的第一个记号：“发生了大地震；太阳变黑像毛布，月亮变得像血。”启示录 6:12。
“These signs were witnessed before the opening of the nineteenth century. In fulfillment of this prophecy there occurred, in the year 1755, the most terrible earthquake that has ever been recorded. . ..
这些征兆在十九世纪开端之前已为人所目睹。为应验这一预言，1755年发生了有记录以来最可怕的地震。……
“Twenty-five years later appeared the next sign mentioned in the prophecy—the darkening of the sun and moon. What rendered this more striking was the fact that the time of its fulfillment had been definitely pointed out. In the Saviour’s conversation with His disciples upon Olivet, after describing the long period of trial for the church,—the 1260 years of papal persecution, concerning which He had promised that the tribulation should be shortened,—He thus mentioned certain events to precede His coming, and fixed the time when the first of these should be witnessed: ‘In those days, after that tribulation, the sun shall be darkened, and the moon shall not give her light.’ Mark 13:24. The 1260 days, or years, terminated in 1798. A quarter of a century earlier, persecution had almost wholly ceased. Following this persecution, according to the words of Christ, the sun was to be darkened. On the 19th of May, 1780, this prophecy was fulfilled. . ..
二十五年之后，预言中提到的下一个记号出现了——日月昏暗。更令人注目的是，其应验的时间早已被明确指出。在救主于橄榄山上与门徒的谈话中，他在描述教会所要经历的长期试炼——即教皇迫害的一千二百六十年，并曾应许那灾难必被缩短——之后，如此提到在他再来之前将要发生的若干事件，并且确定了其中第一个将被见证之事的时间：“在那些日子里，那灾难过后，太阳要变暗，月亮也不发光。”马可福音 13:24。一千二百六十天，或说年，于1798年结束。再往前四分之一个世纪，迫害几乎完全停止。照着基督的话，在这场迫害之后，太阳将要变暗。1780年5月19日，这一预言应验了。……
“Christ had bidden His people watch for the signs of His advent and rejoice as they should behold the tokens of their coming King. ‘When these things begin to come to pass,’ He said, ‘then look up, and lift up your heads; for your redemption draweth nigh.’ He pointed His followers to the budding trees of spring, and said: ‘When they now shoot forth, ye see and know of your own selves that summer is now nigh at hand. So likewise ye, when ye see these things come to pass, know ye that the kingdom of God is nigh at hand.’ Luke 21:28, 30, 31.” The Great Controversy, 304, 306–308.
“基督曾吩咐祂的子民要儆醒，留意祂复临的征兆；当他们看见将临之王的记号时，就当欢喜。‘这些事一有了头，’祂说，‘你们就当挺身昂首，因为你们得赎的日子近了。’祂指着春天发芽的树木，对跟随祂的人说：‘树木如今一发芽，你们看见了，自己就知道夏天近了。照样，你们看见这些事成就，也该知道神的国近了。’路加福音21:28、30、31。” 《善恶之争》，304、306-308。
The triple application of the three Rome’s identify that in the trampling down of Jerusalem by pagan Rome and then by papal Rome, the trampling down of the sanctuary and the host by modern Rome was represented by a period of either twelve hundred and sixty days (pagan Rome), or twelve hundred and sixty prophetic years (papal Rome). The symbolic twelve hundred and sixty days (forty-two months) identifying the period of modern Rome’s persecution of God’s faithful people will be each period with a singular “sign” that identifies the time of flight for the faithful of that period. Each of the three periods ends with a manifestation of several “signs,” not a singular “sign” as at the beginning of the period.
三种罗马的三重应用指出：在异教罗马、继而教皇罗马对耶路撒冷的践踏之中，现代罗马对圣所与军旅的践踏，被表征为一个时期：或者是一千二百六十天（对应异教罗马），或者是一千二百六十个预言性的年头（对应教皇罗马）。用以标识现代罗马迫害上帝忠信子民时期的象征性一千二百六十天（四十二个月），在每一个时期的开端都会伴随一个独一的“记号”，以指明该时期忠信者逃离的时机。三个时期中的每一个，都是以若干“记号”的显现作为结束，而不是像时期开始时那样只有一个“记号”。
“It is at midnight that God manifests His power for the deliverance of His people. The sun appears, shining in its strength. Signs and wonders follow in quick succession. The wicked look with terror and amazement upon the scene, while the righteous behold with solemn joy the tokens of their deliverance. Everything in nature seems turned out of its course. The streams cease to flow. Dark, heavy clouds come up and clash against each other. In the midst of the angry heavens is one clear space of indescribable glory, whence comes the voice of God like the sound of many waters, saying: ‘It is done.’ Revelation 16:17.” The Great Controversy, 636.
就在午夜，上帝为拯救祂的子民而显明祂的大能。日头出现，照耀着它的威力。神迹奇事接踵而至。恶人带着恐惧与惊骇观看这一幕，义人则以庄严的喜乐目睹他们得救的凭据。自然界的一切似乎都偏离了其轨道。溪流止住不流。幽暗沉重的云层升起，彼此碰撞。在愤怒的天穹之中，有一处明净的空域，荣光难以言喻；从那里传来上帝的声音，如同众水的声音，说：“成了。”启示录16:17。《大争战》，636。
The period of the executive judgment upon the whore of Rome begins with the lifting up of the ensign that identifies that God’s other flock that is still in Babylon should flee. That period ends with “signs and wonders.” That period begins with the “second voice” of Revelation chapter eighteen, and it ends with the voice of God. Of course, the first and second voices of Revelation chapter eighteen is the voice of Christ. The first voice identifies the beginning of the investigative judgment of the living Laodicean Adventist church, and the second voice identifies the end of that period, but also marks the beginning of the executive judgment upon the whore of Rome.
针对罗马的淫妇之执行审判的时期，是从高举那面表明上帝仍在巴比伦中的另一群羊应当逃离的旌旗开始的。那一时期以“神迹奇事”结束。那一时期始于启示录第十八章的“第二个声音”，并终于上帝的声音。当然，启示录第十八章的第一个和第二个声音都是基督的声音。第一个声音标明对活着的老底嘉的复临教会之调查审判的开始，第二个声音标明那一时期的结束，同时也标记着针对罗马的淫妇之执行审判的开端。
The complete history is governed by the week in which Christ confirmed the covenant, and the soon-coming Sunday law is typified as the middle waymark as typified by the cross. Both histories possess the signature of Alpha and Omega, for the beginning and ending in either history is represented by God’s voice. They also represent the truth, for the middle waymark is the rebellion of the Sunday law, and the Hebrew word “truth” was created with the first, thirteenth and last letters of the Hebrew alphabet. The first voice of Revelation chapter eighteen is the voice of Christ, the last voice is the voice of God, and the voice in the middle, also being the voice of God, is also where the rebellion of the thirteenth letter is represented by the earth beast “speaking” as a dragon, as represented in Revelation chapter THIRTEEN.
整个历史是由基督坚定盟约的那一周所界定，并且即将到来的周日法令被预表为中间的路标，正如十字架所预表的那样。两段历史都带有阿尔法和俄梅伽的印记，因为在每一段历史中，起始与结束都是由神的声音所代表。它们也代表真理，因为中间的路标是周日法令这场叛逆，而希伯来语中“真理”一词是由希伯来字母表的第一个、第十三个和最后一个字母构成的。启示录第十八章中的第一个声音是基督的声音，最后一个声音是神的声音，而中间的那个声音同样是神的声音；也正是在那里，第十三个字母的叛逆借着那从地上上来的兽“说话”如同龙而得以表现，正如启示录第十三章所表明的那样。
The ensign at the soon-coming Sunday law represents the “sign” to flee for God’s faithful, but it also identifies that the beginning of the prophetic period that ends with the ensign being lifted up must also have a “sign.” That “sign” is what Jesus identifies as evidence that the last generation of planet earth has arrived. In Luke chapter twenty-one the disciples ask what Christ meant when He identified that the temple was going to be destroyed.
那将在即将来临的周日法令之时出现的旌旗，代表着上帝忠心子民当逃离的“记号”，也表明以旌旗被举起为终点的预言时期，其起始也必须有一个“记号”。这个“记号”，正是耶稣所指出的、证明地球上最后一代已经来临的凭据。在路加福音第二十一章，门徒问基督，当祂指出圣殿将要被毁时，这话是什么意思。
And they asked him, saying, Master, but when shall these things be? and what sign will there be when these things shall come to pass? Luke 21:7.
他们问他说：“老师，这些事什么时候会发生？这些事将要发生的时候，会有什么预兆呢？”路加福音21:7。
Jesus then begins to identify the history that leads to the year 70 when the temple and city would be destroyed, and continues on to verse twenty-four where He identifies when the “times” of the Gentiles would be fulfilled.
然后，耶稣开始指出导致公元70年圣殿和城邑被毁的历史，并继续到第二十四节，在那里他指出“外邦人的时候”何时会满了。
And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:24.
他们要倒在刀下，又要被掳到万国中去；耶路撒冷要被外邦人践踏，直到外邦人的日期满了。路加福音 21:24。
The idea that this verse is referring to literal Jerusalem is based upon the Catholic theological foolishness called futurism, that applies symbolic literally and places the fulfillment of the prophecies exclusively at the end of the world. The attack upon the correct application of this verse has been a major attack of Satan throughout the reading of the New Testament. Literal Jerusalem ceased to be the symbol of prophetic Jerusalem in the time of Christ, when literal prophecy changed the spiritual application. This revelation was a major teaching established by the apostle Paul. The trampling down of Jerusalem identifies the twelve hundred and sixty years of papal darkness from the year of 538 to 1798.
认为这节经文所指的是字面上的耶路撒冷，这种看法是建立在天主教一种被称为“未来论”的神学愚昧之上；它把象征性的内容按字面来理解，并把预言的应验完全放在世界的末了。对这节经文正确应用的攻击，在对新约的研读过程中，一直是撒但的重要攻击之一。到了基督时代，字面上的耶路撒冷不再是预言中的耶路撒冷的象征；当时，字面的预言转为属灵的应用。这一启示是使徒保罗所确立的一项重要教导。“耶路撒冷被践踏”所指的是从538年至1798年教皇黑暗时期的一千二百六十年。
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
Jerusalem of prophecy ceased to be the symbol of the chosen city at the cross.
预言中的耶路撒冷在十字架上就不再是被拣选之城的象征。
“How many there are who feel that it would be a good thing to tread the soil of old Jerusalem, and that their faith would be greatly strengthened by visiting the scenes of the Saviour’s life and death! But old Jerusalem will never be a sacred place until it is cleansed by the refining fire from heaven.” Review and Herald, June 9, 1896.
“有多少人觉得，踏上古老的耶路撒冷之土是件好事，并认为借着探访救主生平与受死之地，他们的信心会大为增强！然而，在被从天而来的炼净之火洁净之前，古老的耶路撒冷永远不会成为圣地。” Review and Herald，1896年6月9日。
Once Jesus led the disciples to the time of the end in 1798 in verse twenty-four, He then introduced the Millerite time when the announcement of the first angel arrived into history.
当耶稣在第二十四节把门徒带到1798年的末时之后，他随后介绍了米勒派时期，即第一位天使的宣告进入历史的时候。
And there shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexity; the sea and the waves roaring; Men’s hearts failing them for fear, and for looking after those things which are coming on the earth: for the powers of heaven shall be shaken. And then shall they see the Son of man coming in a cloud with power and great glory. And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh. Luke 21:25–28.
日月星辰要显出异兆；地上万国要陷入困苦和迷惘，海与波浪咆哮。人因惧怕，并因等待那些将要临到世界的事，心胆俱裂，因为天上的权能都要震动。那时，他们要看见人子带着能力和大荣耀，驾云降临。这些事一开始发生时，你们就当抬头仰望，挺身而立，因为你们得赎的日子近了。路加福音21:25-28。
The signs that introduced the Millerite history were fulfilled in agreement with the never-failing power of God’s Word.
引入米勒派历史的那些预兆，都照着上帝话语永不落空的大能应验了。
“The signs in the sun, moon, and stars have been fulfilled.” Review and Herald, November 22, 1906.
“太阳、月亮和星辰的征兆已经应验了。”《评论与先驱》，1906年11月22日。
We will continue Luke chapter twenty-one in the next article.
我们将在下一篇文章中继续路加福音第21章。
“December 16, 1848, the Lord gave me a view of the shaking of the powers of the heavens. I saw that when the Lord said ‘heaven,’ in giving the signs recorded by Matthew, Mark, and Luke, He meant heaven, and when He said ‘earth’ He meant earth. The powers of heaven are the sun, moon, and stars. They rule in the heavens. The powers of earth are those that rule on the earth. The powers of heaven will be shaken at the voice of God. Then the sun, moon, and stars will be moved out of their places. They will not pass away, but be shaken by the voice of God.
1848年12月16日，主给我看见诸天权势震动的异象。我看见，主在马太、马可和路加所记那些记号中说“天”时，意思就是天；说“地”时，意思就是地。诸天的权势就是日、月和众星；它们在天上掌权。地上的权势就是那些在地上掌权的。神发声时，诸天的权势要被震动。那时，日、月、众星要离开它们的本位。它们不会消逝，只是被神的声音所震动。
“Dark, heavy clouds came up and clashed against each other. The atmosphere parted and rolled back; then we could look up through the open space in Orion, whence came the voice of God. The Holy City will come down through that open space. I saw that the powers of earth are now being shaken and that events come in order. War, and rumors of war, sword, famine, and pestilence are first to shake the powers of earth, then the voice of God will shake the sun, moon, and stars, and this earth also. I saw that the shaking of the powers in Europe is not, as some teach, the shaking of the powers of heaven, but it is the shaking of the angry nations.” Early Writings, 41.
又黑又重的乌云升起，彼此冲撞。天空分开并向后卷回；于是我们便能透过猎户座中的那处空隙仰望，上帝的声音就是从那里传来的。圣城将从那处空隙降下。我看见，地上的权势现在正被震动，事件按次序而来。战争和战争的风声，刀剑、饥荒与瘟疫，首先要震动地上的权势；然后上帝的声音要震动日、月与众星，也要震动这地。我看见，欧洲权势的震动并不像有些人所教导的那样，是天上权势的震动，而是愤怒列国的震动。《早期著作》，41。