The fulfillment of the signs represented by the sun, moon, and stars have been amply addressed by the historians, the pioneers of Adventism and through the writings of Sister White. Some of the signs Jesus addressed are not as familiar as others. Few recognize that the “distress of nations” upon the “earth,” had a specific fulfillment. They are not clear about what the symbol of the shaking of the “powers of heaven,” as opposed to the shaking the powers of earth represent. And few Laodicean Adventist understand that the “coming” of “the Son of man coming in a cloud” was fulfilled in Millerite history.
由历史学家、复临运动的先驱者，以及怀特姐妹的著作，对太阳、月亮和星辰所代表的那些记号的应验，已有充分的阐述。耶稣所提到的一些记号不如其他的那样为人熟知。很少有人认识到，“地上”的“列国的困苦”曾有一个特定的应验。他们也不清楚，与地上诸权能的震动相对，“天上诸权能”的震动这一象征所代表的是什么。而明白“人子驾云而来”的“降临”在米勒派历史中已经应验的老底嘉的复临信徒也不多。
“The exact day and hour of Christ’s coming have not been revealed. The Saviour told his disciples that he himself could not make known the hour of his second appearing. But he mentioned certain events by which they might know when his coming was near. ‘There shall be signs,’ he said, ‘in the sun, and in the moon, and in the stars.’ ‘The sun shall be darkened, and the moon shall not give her light, and the stars of heaven shall fall.’ Upon the earth, he said, there shall be ‘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.’
基督再来确切的日子和时辰尚未被揭示。救主告诉他的门徒，他自己也不能使人知道他第二次来临的时辰。但他提到了某些征兆，借此他们可以知道他的来临近了。他说：“日头、月亮和星辰要显出征兆。”“日头要变黑，月亮也不发光，天上的众星要坠落。”在地上，他说，将有“列国困苦惶惑；海洋与波涛咆哮；人因惧怕，并因那些将要临到地上的事而心惊胆战。”
“‘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.’
‘他们要看见人子带着大能和大荣耀，驾着天上的云降临。他要差遣他的天使，发出大号声，他们要把他的选民从四方，从天这边直到天那边，都聚集起来。’
“The signs in the sun, moon, and stars have been fulfilled. Since that time earthquakes, tempests, tidal waves, pestilence, and famine have multiplied. The most awful destructions, by fire and flood, are following one another in quick succession. The terrible disasters that are taking place from week to week speak to us in earnest tones of warning, declaring that the end is near, that something great and decisive will soon of necessity take place.
日月星辰中的预兆已经应验。自那时起，地震、狂风暴雨、海啸、瘟疫和饥荒日益增多。最可怕的火灾与洪水所造成的毁灭正接踵而至。每周接连发生的可怕灾难向我们发出严正警告：结局临近，某个伟大而决定性的事件必将不久发生。
“Probationary time will not continue much longer. Now God is withdrawing his restraining hand from the earth. Long has he been speaking to men and women through the agency of his Holy Spirit; but they have not heeded the call. Now he is speaking to his people, and to the world, by his judgments. The time of these judgments is a time of mercy for those who have not yet had opportunity to learn what is truth. Tenderly will the Lord look upon them. His heart of mercy is touched; his hand is still stretched out to save. Large numbers will be admitted to the fold of safety who in these last days will hear the truth for the first time.” Review and Herald, November 22, 1906.
恩典时期不久就要结束了。如今，上帝正从这地收回祂那遏制的手。祂借着祂的圣灵，长久以来一直向男男女女说话；但他们并未理会这呼召。如今，祂借着祂的审判向祂的子民，也向全世界说话。这些审判的时期，对于那些尚未有机会认识何为真理的人来说，是一个怜悯的时期。主必温柔地垂顾他们。祂怜悯的心被触动；祂伸出的手仍在拯救。在这些末后的日子里，将有许多人第一次听见真理，并被接纳进入安全的羊圈。Review and Herald，1906年11月22日。
The Millerite history is repeated to the very letter in the last days. The “signs” that marked the arrival and history of the first angel, typify “signs” that mark the arrival and history of the third angel. All the sacred reformatory movements parallel the movement of the third angel in the last days.
米勒派的历史在末后的日子里会丝毫不差地重演。“标志”第一位天使到来及其历史的那些征兆，预表着“标志”第三位天使到来及其历史的征兆。一切神圣的改革运动，都与末后日子里第三位天使的运动相平行。
“The work of God in the earth presents, from age to age, a striking similarity in every great reformation or religious movement. The principles of God’s dealing with men are ever the same. The important movements of the present have their parallel in those of the past, and the experience of the church in former ages has lessons of great value for our own time.” The Great Controversy, 343.
神在地上的作为，历代以来，在每一次重大改革或宗教运动中，都呈现出惊人的相似之处。神对待人的原则始终如一。当今的重要运动在过去都有其对应，而教会在以往时代的经历，对我们这个时代具有极其宝贵的教训。《大争议》，343。
The history represented by the mighty angel of Revelation eighteen, is the third angel, and the history represented by the third angel runs parallel to the history of the first and second angels of Millerite history.
《启示录》第十八章那位大能天使所代表的历史，就是第三位天使，而第三位天使所代表的历史与米勒派历史中第一位和第二位天使的历史是平行的。
“God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 803, 804.
“上帝已经将《启示录》第十四章的信息安置在预言的线索之中，它们的工作直到这地上历史的终结都不可止息。第一位和第二位天使的信息，对于现今仍是真理，并且要与其后所接续的这信息并行。第三位天使以大声宣告他的警告。约翰说：‘此后，我看见另一位天使从天降下，拥有大权柄，地就因他的荣耀发光。’在这光照之中，三道信息的一切亮光都结合在一起。”《1888年资料》，803，804。
The work of the first and second angels, which is paralleled by the work of the third angel, is also illustrated in the parable of the ten virgins.
第一和第二位天使的工作，与第三位天使的工作相并行，也在十童女的比喻中得到说明。
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“我常被引到那十个童女的比喻，其中五个是聪明的，五个是愚拙的。这个比喻已经应验，并且必要逐字逐句地应验，因为它对这个时期有特别的应用；并且，像第三位天使的信息一样，它已经应验了，并将继续作为现代真理，直到时间的终结。”《评论与通讯》，1890年8月19日。
The history represented in Revelation chapter ten of the Book of revelation is represented as the seven thunders, and the seven thunders represent the events which took place during the history of the Millerites, which was the history of the first and second angels’ messages. The seven thunders also represent “future events” that occur in the last days, and they are fulfilled in the same “order” as they were in the history of the Millerites.
《启示录》第十章所呈现的历史被描绘为七雷；七雷象征的是发生在米勒派历史时期的事件，那段历史就是第一与第二位天使信息的历史。七雷也代表在末后的日子里发生的“将来之事”，并且它们将按与米勒派历史中相同的“次序”应验。
“The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages. …
赐给约翰并以七雷表达出来的那特别的亮光，是对将要在第一位和第二位天使的信息之下发生的事件的描绘。……
“After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
“这七雷发声之后，所赐给约翰的指示，正如先前论到那小书卷时赐给但以理的一样：‘七雷所说的，你要封上。’这些话乃是关乎将来之事，届时必按其次序显明出来。”《基督复临安息日会圣经注释》，第7卷，971页。
All the reform movements parallel one another, and they are to be brought together “line upon line,” in order to illustrate the final reformatory movement of the one hundred and forty-four thousand. The parable of the ten virgins illustrates the internal experience of God’s people in the Millerite movement and the movement of the one hundred and forty-four thousand.
所有的改革运动彼此平行，并且要以“一条接一条”的方式将它们汇聚在一起，以说明十四万四千人的最终改革运动。十童女的比喻说明了上帝子民在米勒派运动以及十四万四千人运动中的内在经历。
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
“马太福音》第25章十个童女的比喻，也说明了复临信徒的经验。”《善恶之争》，第393页。
The work and message of both the Millerites and the one hundred and forty-four thousand is represented by the three angels of Revelation fourteen.
米勒派与十四万四千人的工作和信息，是由启示录第十四章的三位天使所代表的。
“I have had precious opportunities to obtain an experience. I have had an experience in the first, second, and third angels’ messages. The angels are represented as flying in the midst of heaven, proclaiming to the world a message of warning, and having a direct bearing upon the people living in the last days of this earth’s history. No one hears the voice of these angels, for they are a symbol to represent the people of God who are working in harmony with the universe of heaven. Men and women, enlightened by the Spirit of God, and sanctified through the truth, proclaim the three messages in their order.” Life Sketches, 429.
我曾有宝贵的机会获得经验。我在第一、第二和第三位天使的信息上有过经验。天使被描绘为在天穹中飞行，向全世界宣告警告的信息，这信息与生活在这地球历史末期的人们直接相关。没有人听见这些天使的声音，因为他们是一个象征，代表那些与天上的宇宙和谐一致地工作的上帝子民。受上帝的灵启迪，并借着真理成圣的男女，按次序宣告这三位天使的信息。《生平略述》，第429页。
The prophetic events represented in Revelation chapter ten, are represented by the seven thunders. Those events mark where the divine is joined with the human. The “signs” that were identified by Christ in Matthew chapter twenty-four, Mark thirteen and Luke twenty-one represent the “signs” that ushered in the Millerite movement and represent a parallel testimony to the movement of the one hundred and forty-four thousand. The one hundred and forty-four thousand do not taste of death as represented by Enoch and Elijah. September 11, 2001, the “sign” that Christ identified as marking the arrival of the final generation of earth’s history, is identified in Luke chapter twenty-one. To be among that group that has been represented by Enoch and Elijah, who are called the one hundred and forty-four thousand requires that the “sign” and all that it represents is recognized.
启示录第十章中的预言性事件，是以七雷来表明的。这些事件标志着神性与人性相结合之处。基督在马太福音第二十四章、马可福音第十三章和路加福音第二十一章所指出的“征兆”，就是开启米勒派运动的那些“征兆”，并且为十四万四千人的运动构成平行的见证。十四万四千人如同以诺和以利亚所代表的那样，不尝死亡。2001年9月11日，这个被基督认定为标志地球历史最后一代到来的“征兆”，在路加福音第二十一章中被指出。要成为那一群由以诺和以利亚所代表、被称为十四万四千人的人中的一员，必须认出那个“征兆”以及它所代表的一切。
After Jesus led His disciples down through the history of the “signs” which ushered in the Millerite movement He then repeated and enlarged His historical testimony, by including a parable that represented the same history.
在耶稣带领祂的门徒回顾那些开启米勒派运动的“预兆”的历史之后，祂又重述并扩展了祂的历史见证，并纳入一个代表同一段历史的比喻。
And he spake to them a parable; Behold the fig tree, and all the trees; 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. Verily I say unto you, This generation shall not pass away, till all be fulfilled. Heaven and earth shall pass away: but my words shall not pass away. Luke 21:29–33.
他又用比喻对他们说：你们看无花果树和一切的树；当它们发芽的时候，你们看见了，自己就知道夏天近了。照样，你们看见这些事发生，也就知道神的国近了。我实在告诉你们：这世代总不会过去，直到一切都成就。天地要废去，但我的话却绝不废去。路加福音 21:29-33。
Jesus begins the parable by identifying a distinction between “the fig tree,” in the singular, and “all the trees.” The “fig tree,” is the covenant people, who in the last days is Laodicean Adventism, who profess to be the remnant people of God. The other “trees” were the Gentiles.
耶稣在开始这个比喻时，就区分了“无花果树”（单数）与“所有的树”。“无花果树”指的是约民，在末后的日子就是处于老底嘉状态的复临派，他们自称是神的余民。其余的“树”则指外邦人。
“Mark the cursing of the fig tree, representing the Jewish nation, covered with leaves of profession, but no fruit to be found thereon. The curse is pronounced upon the fig tree, which represents the moral, thinking, living agent, cursed of God, living as were the Jews for forty years after this event, yet dead. Mark, the other trees, representing the Gentiles, were not covered. They were leafless, making no pretension to having a knowledge of God. Their time of fruit-leaving was not yet.” Special Testimonies for Ministers and Workers, number 7, 59–61.
请留意无花果树被咒诅之事：它代表犹太民族，披着自称的叶子，却找不到任何果子。咒诅临到这无花果树；它象征那有道德、有思想的活着的主体，被上帝所咒诅，虽然仍然活着——正如这事之后犹太人还存活了四十年——却是死的。请注意，其他的树木——代表外邦人——并未被叶子遮盖；它们光秃无叶，也不自称认识上帝。它们结果生叶的时节尚未来到。给牧师和工人的特别证言，第7号，第59—61页。
Laodicean Adventism in the last days is cursed, for though it professes to be the remnant people of God, its profession is fruitless. Jesus is making two interconnected, but different points in the passage. He is identifying the distinction between the professed people of God and the Gentiles, who do not profess to uphold the law of God, or possess the Spirit of Prophecy which are the characteristics of the remnant of the last days, which Laodicean Adventism professes to uphold. The leaves in the last days represent the claimed profession to be the remnant identified by John in the book of Revelation.
末世的老底嘉式复临主义是被咒诅的，因为它虽自称是神的余民，却不结果子。耶稣在这段经文中提出了两个相互关联却不同的要点：他指出了自称为神子民者与外邦人之间的区别。外邦人并不自称持守神的律法，也不拥有“预言之灵”——这些都是末世余民的特征——而老底嘉式复临主义则自称持守这些特征。末世的“叶子”代表那种宣称：自称自己是约翰在《启示录》中所指出的余民。
“The Gentile world was represented by the leafless, fruitless fig trees. The Gentiles were destitute, as were the Jews, of godliness, but they had not claimed to be in favor with God. They made no boast of exalted spirituality. They were blind in every sense to the ways and works of God, With them the time for figs was not yet. They were still looking forward to a day which would bring them light and hope.” Signs of the Times, February 15, 1899.
“外邦世界由那些无叶、无果的无花果树所代表。外邦人像犹太人一样，缺乏敬虔，但他们并未声称自己蒙神悦纳。他们并不夸口自己有崇高的灵性。在各方面，他们对神的道路和作为都是盲目的；对他们来说，结果子的时机尚未到。他们仍在盼望有一天会给他们带来光明和希望。”《时代的征兆》，1899年2月15日。
The distinction between the fig tree and the other trees was given one other distinction by Christ. The time for the trees to bud out for the figs, was different than the time for the Gentiles trees to bud out. In the last days “two distinct calls are given to the churches,” and the first voice from the angel of Revelation chapter eighteen, identifies the time when the budding-out for the one hundred and forty-four thousand was to occur. The “second voice” of Revelation eighteen, represents when the other trees were to bud out.
关于无花果树与其他树的区别，基督又指出了另一点。无花果树发芽的时节，与外邦人的树木发芽的时节不同。在末后的日子，“向各教会要发出两道明确的呼召”，而启示录第十八章的天使所发出的第一道声音，指明了十四万四千人“发芽”的时候。启示录第十八章的“第二道声音”，则表明其他树要发芽的时候。
In Christ’s day the Jews were the fig tree, the Gentiles were the other trees. In Millerite history the Protestants were the fig tree, and the Millerites were the other trees. In the last days, Laodicean Adventism is the fruitless fig tree which is removed from Jerusalem (the vineyard), and the one hundred and forty-four thousand are the fig trees that bears fruit. God’s other children who are still in Babylon are represented as the Gentiles.
在基督的时代，犹太人是无花果树，外邦人是其余的树。在米勒派的历史中，新教徒是无花果树，米勒派信徒是其余的树。在末后的日子里，老底嘉状态的复临运动是那棵不结果子的无花果树，从耶路撒冷（葡萄园）中被除去；而十四万四千人则是结果子的无花果树。仍在巴比伦中的上帝其他儿女被象征为外邦人。
A “gentile,” by definition is a “stranger.” The gentile trees are dormant (dead), bearing no buds or fruit at the time the fig tree buds out and comes to life. A dormant tree is a dry tree, and when the Gentiles are called to come out of Babylon, by the second voice of Revelation chapter eighteen, they will then choose to keep the seventh-day Sabbath and enter into covenant with the Lord.
“外邦人”，从定义上说，就是“陌生人”。在无花果树发芽并复苏的时候，外邦人的树木处于休眠（死亡）状态，不长芽也不结果子。休眠的树就是枯干的树；当外邦人被《启示录》第十八章中的第二个声音呼召从巴比伦出来时，他们就会选择遵守第七日的安息日，并与主立约。
Neither let the son of the stranger, that hath joined himself to the Lord, speak, saying, The Lord hath utterly separated me from his people: neither let the eunuch say, Behold, I am a dry tree. For thus saith the Lord unto the eunuchs that keep my sabbaths, and choose the things that please me, and take hold of my covenant; Even unto them will I give in mine house and within my walls a place and a name better than of sons and of daughters: I will give them an everlasting name, that shall not be cut off. Also the sons of the stranger, that join themselves to the Lord, to serve him, and to love the name of the Lord, to be his servants, every one that keepeth the sabbath from polluting it, and taketh hold of my covenant; Even them will I bring to my holy mountain, and make them joyful in my house of prayer: their burnt offerings and their sacrifices shall be accepted upon mine altar; for mine house shall be called an house of prayer for all people. Isaiah 56:3–7.
与耶和华联合的外邦人不要说：“耶和华完全将我与他的百姓隔绝了。”太监也不要说：“看哪，我是一棵枯树。”因为耶和华对那些谨守我安息日、选择我所喜悦之事、紧握我约的太监如此说：我必在我的殿中、在我的墙内赐给他们一席之地和一个名号，胜过儿子和女儿；我赐给他们永远的名，不致被剪除。至于与耶和华联合、要事奉他、爱耶和华之名、作他仆人的外邦人，凡守安息日不使其被亵渎、又紧握我约的，我必领他们到我的圣山，使他们在我的祷告之殿中欢喜；他们的燔祭和祭物必在我的坛上蒙悦纳，因为我的殿必称为万民祷告的殿。以赛亚书 56:3-7。
A stranger is a “gentile,” and the “second voice” calls them to come out of Babylon, and they are brought to God’s holy mountain, it will then be His “holy” mountain, for the wheat and tares will have been separated by the testing process represented in the history of the “first voice”. When they come to the mountain of the Lord in the last days, the Gentiles will no longer be strangers, or dry trees.
“外人”就是“外邦人”，而“第二个声音”呼召他们从巴比伦出来，并把他们带到神的圣山；那时，那山就要成为祂“圣”的山，因为借着“第一个声音”的历史所代表的试炼过程，麦子与稗子已经被分别出来。到了末后的日子，当他们来到主的山时，外邦人将不再是外人，也不再是枯树。
The sun and the moon shall be darkened, and the stars shall withdraw their shining. The Lord also shall roar out of Zion, and utter his voice from Jerusalem; and the heavens and the earth shall shake: but the Lord will be the hope of his people, and the strength of the children of Israel. So shall ye know that I am the Lord your God dwelling in Zion, my holy mountain: then shall Jerusalem be holy, and there shall no strangers pass through her any more. Joel 3:15–17.
日月要昏暗，众星收回光辉。耶和华也必从锡安吼叫，从耶路撒冷发声；天地都要震动，但耶和华要作他百姓的盼望，作以色列人的力量。这样，你们就知道我是耶和华你们的神，住在锡安，我的圣山；那时耶路撒冷必为圣，不再有外人从其中经过。约珥书 3:15-17。
The ushering in of the history where the “second voice” calls God’s other flock out of Babylon has “signs” that were typified by the signs of the Millerite movement. In Matthew chapter twenty-four, Mark chapter thirteen and Luke chapter twenty-one Christ’s testimony that we are considering is set forth. In each of those three witnesses one of the “signs” identified is that the powers of heaven shall be shaken, but in Joel’s representation of the “signs” which identify when Jerusalem shall be “holy”, both “the heavens and the earth shall shake.”
“第二个声音”呼召上帝的另一群羊从巴比伦出来的那段历史的开端，有一些“记号”，其预表乃是米勒派运动中的那些记号。我们所考察的基督的见证，陈列于马太福音第24章、马可福音第13章和路加福音第21章。在这三处见证中，所指出的一个“记号”是“天势都要震动”；但在约珥关于那些用以表明耶路撒冷何时必为“圣”的“记号”的表述中，则是“天地都要震动”。
Joel is identifying the perfect fulfillment of the predicted “signs” that occur when Jerusalem is holy. That time is when the Lord has removed the sins from the one hundred and forty-four thousand, and the church of Laodicea has transitioned to the movement of Philadelphia. It is then that the sixth movement (Philadelphia), becomes the eighth movement (Philadelphia), that is of the seven churches. It is then that the Church Militant becomes the Church Triumphant. The Church Militant is a label for God’s church that is composed of the wheat and the tares. The Church Triumphant is God’s holy mountain that is “holy,” and “no strangers pass through her anymore.”
约珥正在指出当耶路撒冷为圣时所预言的“记号”的完全应验。那时，主已经把十四万四千人的罪除去，老底嘉教会也已经转入非拉铁非的运动。那时，第六个运动（非拉铁非）就成为那七个教会中的第八个运动（非拉铁非）。那时，争战中的教会就成为凯旋的教会。所谓争战中的教会，是对神的教会的称谓，这个教会由麦子和稗子组成。凯旋的教会就是神的圣山，是“圣的”，并且“再也没有外人从她中间经过”。
The ushering in of the ensign that is lifted up, which is the Church Triumphant, which is the “eighth that is of the seven”, which is when Jerusalem is “holy”, is accompanied by “signs.” In order for Jesus to provide the point of reference for His people to recognize the life or death “sign,” that identifies the sealing of the one hundred and forty-four thousand, He employed trees and the natural cycle of a tree’s life to teach the all-important lesson.
那被举起的旌旗的到来——这就是凯旋的教会，就是“属于那七个的第八个”，也就是耶路撒冷成为“圣”的时候——是伴随着“记号”的。为了给祂的子民提供一个参照点，使他们能够识别那关乎生死、用以表明十四万四千人受印的“记号”，耶稣借着树木及其生命的自然循环来教授这一至关重要的功课。
“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, 308.
基督曾吩咐祂的子民留意祂再临的征兆，并要在看见那位将要来临的君王的记号时欢喜。祂说：“这些事一旦开始发生，你们就当仰望，抬起头来，因为你们的救赎近了。”祂指着春天萌芽的树木，对祂的跟随者说：“当它们开始发芽的时候，你们看见了，自己就知道夏天近了。同样，你们看见这些事成就，也当知道上帝的国近了。”路加福音 21:28、30、31。《大争战》，308。
When the trees of Spring begin to bud out, Summer is near.
当春天的树木开始发芽时，夏天就快到了。
The harvest is past, the summer is ended, and we are not saved. Jeremiah 8:20.
收成已过，夏天已结束，我们仍未得救。耶利米书 8:20。
The budding trees identify that it is Spring, and we then know Summer is near, and it is in the Summer when the harvest is gathered.
树木发芽表明春天已至，我们便知道夏天临近，而收获是在夏天进行的。
The enemy that sowed them is the devil; the harvest is the end of the world; and the reapers are the angels. Matthew 13:39.
撒下它们的仇敌是魔鬼；收割就是世界的末了；收割的人就是天使。马太福音13:39。
The harvest is at the end of the world. When the trees begin to bud out, you are required to know that the end of the world is imminent.
收割发生在世界的末日。当树木开始发芽时，你必须知道世界的末日临近了。
“One saying of the Saviour must not be made to destroy another. Though no man knoweth the day nor the hour of His coming, we are instructed and required to know when it is near. We are further taught that to disregard His warning, and refuse or neglect to know when His advent is near, will be as fatal for us as it was for those who lived in the days of Noah not to know when the flood was coming.” The Great Controversy, 371.
不可用救主的一句话去推翻另一句话。虽然没有人知道祂再来的日子和时辰，但我们被教导并被要求知道祂的再来临近之时。我们又被教导，若无视祂的警告，拒绝或忽略去知道祂的降临临近之时，其结果对我们就会像挪亚时代的人不知道洪水何时来临一样致命。
We will continue our study of Luke chapter twenty-one in the next article.
我们将在下一篇文章中继续研读《路加福音》第二十一章。
“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.
“我看见，如今地上的权势正在被震动，事情正按次序发生。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、月与星辰，也要震动这地。我又看见，欧洲权势的震动并非如有些人所教导的那样，是天上权势的震动，乃是忿怒列国的震动。”《早期著作》，41。