In the last article we noted that inspiration identified that the Jews “sealed their rejection” of the gospel at the cross, and then confirmed their rejection again at the stoning of Stephen. How can this be? Of course, the rejection of the gospel by the quibbling Jews of that history was accomplished progressively. They had already been passed by at His birth. Christ’s birth to the stoning of Stephen illustrates a progressive rejection of the gospel.
勒上一篇文章里，倷注意着，默示指出犹太人喺十字架浪“封定了伊拉对福音个弃绝”，随后又喺司提反给石头打煞个辰光，再一趟证实了伊拉个弃绝。此话哪能理解？当然，彼段历史当中好争辩个犹太人对福音个弃绝，乃是逐步完成个。喺主降生个辰光，伊拉已经给越过去了。从基督降生到司提反受石击毙，正显明了对福音一种逐步加深个弃绝。
“Men know it not, but the tidings fill heaven with rejoicing. With a deeper and more tender interest the holy beings from the world of light are drawn to the earth. The whole world is brighter for His presence. Above the hills of Bethlehem are gathered an innumerable throng of angels. They wait the signal to declare the glad news to the world. Had the leaders in Israel been true to their trust, they might have shared the joy of heralding the birth of Jesus. But now they are passed by.” The Desire of Ages, 47.
“人弗晓得，然其信息使全天充满欢喜。出自光明世界个圣者，以更深、更温柔个关切被吸引到地上来。因着伊个临在，整个世界愈加明亮。伯利恒个山冈之上，聚集着无数个天使。伊拉等候号令，要向世界宣告此喜乐个佳音。倘若以色列个首领曾忠于所托付个职分，伊拉本可有分于宣报耶稣降生个喜乐；但今朝伊拉被越过了。”《历代愿望》，47。
From the birth of Jesus to the death of Stephen the progressive rejection of the gospel by ancient Israel is illustrated. Acknowledging the Jews rejection of Christ as progressive allows an identification of “sealing their rejection,” at both the cross, where the veil of the temple was rent, and at Stephen’s death. The rending of the veil was a symbol that they were no longer God’s covenant people, and when Stephen was stoned, Stephen saw Jesus standing on the right hand of God, which in Daniel chapter twelve, verse one is a symbol of the close of probation. The destruction of Jerusalem is also a symbol of the close of probation.
從耶穌出世到司提反受害，古以色列對福音漸進式个棄絕得着顯明。承認猶太人對基督个棄絕乃係漸進个，便許可人在十字架个辰光——彼時聖殿个幔子裂開——以及司提反个死上，辨認出佢拉「將彼等个棄絕封定」。幔子个裂開，乃係一個表號，指明佢拉已經弗再係上帝立約个子民；到司提反予石頭打死个辰光，司提反看見耶穌立於上帝个右邊；此在《但以理書》第十二章第一節當中，乃係恩典時期終結个表號。耶路撒冷个毀滅，也係恩典時期終結个表號。
“The retribution to come upon Jerusalem could be delayed only a short time; and as Christ’s eye rested upon the doomed city, he saw not merely its destruction, but the destruction of a world. He saw that as Jerusalem was given up to destruction, so the world will be given up to its doom. He saw the retribution that will be visited on the adversaries of God. The scenes that were transacted at the destruction of Jerusalem will be repeated at the great and terrible day of the Lord, but in a more fearful manner.” Review and Herald, December 7, 1897.
“将要临到耶路撒冷个报应，不过只好稍稍延缓一歇；当基督个目光停落勒该座注定灭亡个城上辰光，伊所看见个，勿单是伊个毁灭，阿是一个世界个毁灭。伊看见，正像耶路撒冷被交付于毁灭一样，世界也要被交付于自家个结局。伊看见将要临到上帝仇敌身上个报应。耶路撒冷毁灭辰光所发生个景象，到主个伟大而可畏个日子里还要重演，不过样式更加可怖。”《Review and Herald》，1897年12月7日。
It was only God’s mercy that prevented Jerusalem from being destroyed at the cross.
只是因着上帝个怜悯，耶路撒冷才弗曾勒十字架上受毁灭。
“In the Jews’ crucifixion of Christ was involved the destruction of Jerusalem. The blood shed upon Calvary was the weight that sank them to ruin for this world and for the world to come. So it will be in the great final day, when judgment shall fall upon the rejecters of God’s grace. Christ, their rock of offense, will then appear to them as an avenging mountain. The glory of His countenance, which to the righteous is life, will be to the wicked a consuming fire. Because of love rejected, grace despised, the sinner will be destroyed.” The Desire of Ages, 600.
“犹太人将基督钉十字架个辰光，也就牵连着耶路撒冷个毁灭。喺加略山所流个血，正是压倒伊拉、使伊拉喺今世并来世沉沦个重担。到末后个大日，审判要临到一切弃绝上帝恩典个人，情形也要如此。基督——伊拉绊跌个磐石——到辰光要向伊拉显现成为一座报仇个大山。伊面上个荣光，对义人是生命；对恶人却是吞灭个烈火。因为爱被拒绝，恩典被轻看，罪人就要灭亡。”《历代愿望》，600页。
It was only God’s mercy that lingered in not bringing Jerusalem’s destruction at the time of the cross.
只因上帝个怜悯尚且停留，才弗曾在十字架个辰光就降下耶路撒冷个毁灭。
“For nearly forty years after the doom of Jerusalem had been pronounced by Christ Himself, the Lord delayed His judgments upon the city and the nation. Wonderful was the long-suffering of God toward the rejectors of His gospel and the murderers of His Son.” The Great Controversy, 27.
「耶路撒冷个厄运既经基督亲自宣告以后，主对该城同该国个审判，延缓了将近四十年。上帝对于拒绝伊福音个宁，同谋害伊圣子个人，所显出个恒久忍耐，实在奇妙非常。」《善恶之争》，27。
At the time of His last temple cleansing Jesus had set forth the warning to flee Jerusalem when the abomination of desolation, spoken of by Daniel the prophet, was seen by His followers. The first time He cleansed the temple He had stated that the Jews had made His father’s house a den of thieves, but the last time He said “your house” is left unto you desolate. Even before the cross, which was just about to take place, the temple where the veil was to be rent at the crucifixion had already been identified as the Jew’s house, not God’s house. Sister White addresses when Christ made that declaration, and as her testimony proceeds she also addresses the forty years of extended mercy.
当耶稣末后一趟洁净圣殿个辰光，伊曾提出警告：当伊个跟从者看见先知但以理所讲个“行毁坏可憎个”物事辰光，就应当逃离耶路撒冷。伊头一趟洁净圣殿个辰光，曾讲犹太人已经把伊父个殿弄做“贼窝”；然而末后一趟，伊却讲：“恁个家要留给恁，成为荒场。” 甚至连十字架——也就是将要立刻发生个事——还呒没来到以前，彼座在钉十字架辰光幔子要裂开个圣殿，就已经被指明是犹太人个家，弗是上帝个家了。怀爱伦姊妹讲到基督是在啥辰光发出该个宣告个；而随着伊个见证继续展开，伊也讲到那四十年延长个恩典时期。
“Christ’s words to the priests and rulers, ‘Behold, your house is left unto you desolate’ (Matthew 23:38), had struck terror to their hearts. They affected indifference, but the question kept rising in their minds as to the import of these words. An unseen danger seemed to threaten them. Could it be that the magnificent temple, which was the nation’s glory, was soon to be a heap of ruins? . . .
基督對祭司搭統治者所講个話：「看哪，爾等个家留撥爾等，成了荒場」（Matthew 23:38），已經叫伊拉心裡大大驚惶。伊拉裝做勿在意，總歸心裡一徑再三浮起个問題，就是此話到底有啥個意思。一種看勿見个危險，像是正在威脅伊拉。難道講，那座壯麗个聖殿——就是本國个榮耀——弗久就要變做一堆廢墟麼？
“Christ gave His disciples a sign of the ruin to come on Jerusalem, and He told them how to escape: ‘When ye shall see Jerusalem compassed with armies, 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; 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.’ This warning was given to be heeded forty years after, at the destruction of Jerusalem. The Christians obeyed the warning, and not a Christian perished in the fall of the city.” The Desire of Ages, 628, 630.
“基督将耶路撒冷将来所要临到个毁灭，赐伊个门徒一个预兆，并且告诉伊拉当哪能逃脱：‘当侬看见耶路撒冷给军队围困，就该晓得城个荒凉近了。彼时，住勒犹太个，应当逃到山里去；住勒城当中个，应当离开；住勒乡下个，也弗要进去。因为这是报应个日子，叫一切所记载个，得以应验。’ 这警告，是赐下叫人勒四十年后耶路撒冷毁灭个辰光加以遵守个。基督徒听从了这警告，城陷落个辰光，连一个基督徒也呒没灭亡。”《历代愿望》，628，630。
Christ was crucified in the year 31, and nearly forty years later in the year 70, Jerusalem was destroyed after a three-and-a-half-year siege. How could Jerusalem have been destroyed at the cross in the year 31, if there was still three and a half years of probationary time identified as seventy weeks in Daniel chapter nine, verse twenty-four? How can these seeming inconsistencies be resolved? The easiest resolution is to simply identify the fact that when it comes to the close of the probationary time represented by the seventy weeks, that it must be understood as a progressive close of probation. This is true, but it removes any prophetic specificity when applying the waymarks of that history. I will try to explain.
基督係公元三十一年受釘十字架，將近四十年以後，到公元七十年，耶路撒冷經過三年半个圍困，就被毀滅。若係公元三十一年十字架个時候，耶路撒冷就已經被毀滅，咁末但以理書第九章二十四節所指明个「七十个七」所標明个三年半恩典寬容時期，豈弗還存在？箇些看上去个矛盾，當哪能得著解明？最容易个解法，就係簡單承認一個事實：講到由「七十个七」所代表个恩典寬容時期个終結，應當明白做一個逐步推進个恩典時期終結。箇個講法係對个，但若拿來套用箇段歷史个預言界標，就會消除一切預言上个特定性。我來試著解明。
If Pentecost represents the soon-coming Sunday law where the other flock in Babylon is called out, why was it three and a half years after Pentecost that the gospel went to the Gentiles? Is the death of Christ or the death of Stephen a sign of the close of probation for ancient Israel? If Laodicean Adventism ceases to be a church at the soon-coming Sunday law, did the destruction of the temple in the year 70, represent the end of the temple of Laodicean Adventism at the Sunday law? What might appear as seeming inconsistencies is resolved by the application of “line upon line,” and when that application is employed the testimony of the waymarks we are identifying become very clear and concise.
假使五旬節預表將近个星期日法令，亦即巴比倫裏向別羊發出呼召个時辰，阿爲啥五旬節過後三年半，福音才傳到外邦人嗰面去？基督个死，抑或司提反个死，阿是古代以色列恩門關閉个記號？假使老底嘉復臨信仰到將近个星期日法令便停止做教會，咁麼主後七十年聖殿个毀壞，阿代表星期日法令之下老底嘉復臨信仰之殿个終結？凡看起來像是前後弗一致个所在，攏會藉着「一行又一行」个運用得着解明；而當此種運用施行个辰光，我儂正在辨認个各樣路標所發出个見證，就變得分外清楚而簡明。
The week that Christ confirmed the covenant is broken up into two equal periods of three and a half years. The first three and a half years begins at Christ’s baptism and ends with His death. Baptism is the symbol of His death and resurrection, so the beginning of that period of three and a half years is identical to the ending. In that period Christ presented the gospel exclusively to the Jews. The end of that three and a half years marks the beginning of the following three and a half years. The beginning of the second period of three and a half years begins with the death of Christ, and it ends with the death of Stephen. In that period the disciples presented the gospel exclusively to the Jews.
基督堅立盟約个一七，分作兩箇相等个時段，各為三年半。頭一箇三年半，自基督受洗起首，到伊个死為止。洗禮乃伊个死與復活个表號，故此个三年半時段个起頭，與其結尾相同。喺此段期間，基督將福音專一傳與猶太人。此三年半个終點，標明隨後一箇三年半个起始。第二箇三年半時段，起於基督个死，止於司提反个死。喺此段期間，門徒將福音專一傳與猶太人。
Those two periods, which are separate prophetic lines, are to be brought together “line upon line.” Both beginnings and endings possess the signature of Alpha and Omega, for the beginning and ending histories are the same. Both periods of duration are identical, and the work that is carried out during each period is identical. Christ who is the First and the Last, is also the creator of all things, and in that regard He is the Creator of Truth. The Hebrew word “truth” was created by three Hebrew letters. The first letter, followed by the thirteenth letter, followed by the last letter of the Hebrew alphabet are combined to make the Hebrew word “truth.”
迭兩段時期，乃是兩條分開个預言線，應當「線上加線」地合併起來。兩個起頭搭兩個末了攏帶有阿拉法搭俄梅戛个印記，因為起頭搭末了个歷史原是一樣个。兩段持續个時期也完全相同，而喺每一段時期當中所施行个工作也完全相同。基督既是首先个，也是末後个，也就是萬有个創造者；照迭一層意思講，伊也是真理个創造者。希伯來文「真理」一詞，是由三個希伯來字母造成个。頭一個字母，接落去第十三個字母，再接落去希伯來字母表當中末了一個字母，合起來就成為希伯來文「真理」一詞。
Both of the periods of three and a half years have Christ as the first and the last, for Christ is at the beginning of the first period at His baptism, as He is at the ending at His death in the first period. And Christ is at His death in the beginning of the second period and He is standing at the right hand of God at the ending of the second period. The number thirteen is the symbol of rebellion, and in both periods whether the gospel was presented in person by Christ, or in the second period by His disciples, the quibbling Jews rebelled against the message of the gospel.
两段各为三年半个辰光，首末总归是基督；因为头一段个起头，基督当伊受洗辰光，伊勒该段个开始；到头一段个收尾，伊又勒伊个死里。再者，第二段个起头，是基督个死；到第二段个收尾，伊立勒上帝个右边。数字十三，是悖逆个象征；勒两段辰光里，无论福音是基督亲身传讲，抑或勒第二段里由伊个门徒传扬，好争辩个犹太人总是悖逆福音个信息。
Both periods are the same duration, possess the signature of Alpha and Omega, and identify the same gospel message. Those two periods are to be brought together “line upon line.” The methodology of “line upon line,” is the testing methodology of the latter rain. It is the methodology of the last days, and the truths which are identified and established by that methodology in the last days are what purges or purifies the sons of Levi during the sealing of the one hundred and forty-four thousand.
两段时期个时长相同，侪带有阿拉法同俄梅戛个印记，也指明同一个福音信息。此两段时期应当“线叠线”搭起来。 “线叠线”个方法，乃是晚雨个试验方法。此乃末后日子个方法；而末后日子里借着此方法所认明并立定个真理，正是在十四万四千人受印辰光，涤除并洁净利未子孙个那事。
Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Isaiah 28:9–13.
伊要教啥宁晓得知识？伊要叫啥宁明白教训？就是断忒奶、离忒怀抱个宁。因为诫命要加诫命，诫命加诫命；一句加一句，一句加一句；此地一歇，彼地一歇。因为伊要用结舌个嘴唇，搭别样个方言，对此地个百姓讲话。伊曾对伊拉讲：「此就是安息，侬拉好叫困乏个人得安息；此就是苏醒。」总归伊拉勿肯听。但耶和华个话对伊拉倒成了诫命加诫命，诫命加诫命；一句加一句，一句加一句；此地一歇，彼地一歇；叫伊拉去，向后跌倒，而且跌碎，落入网罗，被捉住。以赛亚书 28:9–13。
The next verse in Isaiah addresses the scornful men that rule the people of Jerusalem. For those scornful men, the “rest and the refreshing” (the latter rain), which they refused to “hear,” is what causes them to “go, and fall backward, and be broken, and snared, and taken.” That test was presented to them from another tongue, for Elijah, John the Baptist and William Miller were not trained in the theological schools of their respective histories. The latter rain message that tests Laodicean Adventism, is the message that is produced by the application of “line upon line.”
以賽亞書下仔一節，係對嗰啲管轄耶路撒冷百姓个褻慢人講个。對嗰啲褻慢人來講，佢拉所拒絕「聽」个「安息同甦醒」（後雨），正係叫佢拉「去，而且向後跌倒，並且跌碎，並且落網，並且被擒」个緣由。此個試驗係藉着別樣个舌頭擺到佢拉面前个，因為以利亞、施洗約翰同威廉・米勒，喺佢拉各自歷史當中，並弗曾受訓於神學學校。試驗老底嘉復臨信仰个後雨信息，就係藉着「律上加律」个運用所產生个信息。
When the first three and a half years of the week in which Christ confirmed the covenant is laid over the second three and a half years, we find prophetic light that clarifies any seeming inconsistencies that might arise in an inquiring mind. The week was when the Messenger of the Covenant was to confirm the covenant, and a biblical covenant must be confirmed with blood. The baptism and crucifixion of Christ and the stoning of Stephen all identify blood. Both lines represent the blood of the covenant, and those lines are confirming the covenant.
当基督坚立约个一七之头三个半年覆盖勒第二个三个半年之浪向辰光，我伲就看见预言个亮光，能叫一切向寻求个心思里可能生出来个、看上去像有抵触个所在得着分明。个一七，本来就是立约个使者要来坚立此约个时期；而照《圣经》个约，必须用血来坚立。基督个受洗、受钉十字架，并司提反个被石头打死，侪指明血。两条线侪代表此约个血，而个两条线正是在坚立此约。
When brought together “line upon line,” the baptism and crucifixion are the first waymark, and the crucifixion and stoning of Stephen are the last waymark. When brought together into one line we find the cross and Michael standing up at the death of Stephen as two witnesses of the Jews sealing their rejection of the gospel. The death of Christ, is also the death of His disciple Stephen, which is Passover when the two lines are combined. Three days later Christ is resurrected as the First Fruit offering.
當按「一句一句」撮合來看，受洗同釘十字架乃是頭一道路標，釘十字架同司提反被石頭打死乃是末一道路標。當把兩條線撮合成一條線來看，咱就看見：在司提反个死辰光，十字架同米迦勒起來站立，作為兩個見證，見證猶太人封定彼等對福音个棄絕。基督个死，也就是伊門徒司提反个死；當兩條線合併个辰光，這就是逾越節。三日後，基督復活，成為初熟个果子獻祭。
But now is Christ risen from the dead, and become the first fruits of them that slept. 1 Corinthians 15:20.
但如今基督已經對死人中復活，做了睏落者个初熟果子。哥林多前書 15:20。
In between Passover and the feast of First Fruits on the third day is the beginning of the feast of Unleavened Bread. Unleavened bread does not “rise”, and Christ did not rise on the second day, He rose on the third day. Christ and Stephen die together in the “line upon line” application, but Stephen is resurrected after Christ for there is an order to the first fruit resurrection.
逾越節同第三日个初熟節當中，便是無酵節个起首。無酵餅弗會「發起來」，基督也弗曾勒第二日起來；伊是勒第三日起來个。照「一行復一行」个應用，基督同司提反是一道受死个；弗過司提反是勒基督以後復活，因爲初熟个復活是有次序个。
But every man in his own order: Christ the first fruits; afterward they that are Christ’s at his coming. 1 Corinthians 15:22.
弗大家照伊自家个次序：基督是初熟个果子；后来到伊来临个辰光，乃是属基督个人复活。哥林多前书 15:22。
The Spring feasts cannot be separated from each other, for they are directly related to one another. In this sense, Pentecost represents the soon-coming Sunday law, when there will be a repetition of the pouring out of the Holy Spirit, and the second voice of Revelation chapter eighteen will then call those that do not currently know the gospel, to come out of Babylon. The word “Babylon,” is based upon the word, “Babel,” which means confusion, for it was in the fall of Babel that God confused the languages, and it was at Pentecost that God reverses the confusion of the languages in order to carry the gospel to the world. Thus Pentecost and the Sunday law align.
春季个节期弗能拨开来看，因为伊拉直接相互关连。照此意义讲，五旬节表明将要临到个星期日法；到辰光，圣灵个沛降要重新发生，《启示录》第十八章里向个第二个声音也要随之发出呼召，叫现在还弗认得福音个人，从巴比伦里出来。“巴比伦”个字样，系根据“巴别”个字；“巴别”个意思就是混乱，因为上帝正是在巴别倾覆个辰光使语言混乱，而在五旬节，上帝则翻转语言个混乱，为着把福音传到全世界去。故此，五旬节同星期日法是相对应个。
At Pentecost the gift of languages was given to the disciples, but their message then was still restricted to the Jews. When both lines are brought together Pentecost occurs in the year 34, when Stephen was stoned and the gospel was then carried to those who do not currently know the gospel.
五旬節个辰光，語言个恩賜賜畀了門徒；弗過，伊辰光𠮶個訊息還是限於猶太人。等到兩條線索攏總合攏來，五旬節就落勒三十四年；其辰司提反受石頭打煞，福音也就從其時起傳畀到當下還弗認得福音个人。
Stephen represents those who are resurrected “at His coming,” but who have died with Him. The First Fruit offering marks the resurrection of Christ on the third day, and it also marks the beginning of the Feast of Weeks, which is also the feast of Pentecost, and which commemorates the giving of the Ten Commandments at Sinai.
司提反表明个是“到伊来临个辰光”复活个人，弗过伊拉是已经同伊一淘死脱个。头一批果子个献祭标明基督第三日个复活，也标明七七节个起头；七七节也就是五旬节，并且是记念西奈山颁赐十诫个节期。
October 22, 1844, aligns with the cross, for among other proofs Sister White aligns the disappointment of the disciples after the cross with the disappointment that followed October 22, 1844. Both the cross and October 22, 1844, prefigure the soon-coming Sunday law. Pentecost also typifies the soon coming Sunday law, but Pentecost came fifty-two days after the cross. The cross, which was typified by Passover, ushers in a series of feasts which commemorate the old paths of ancient Israel from the night the angel of death passed over Egypt, through to the giving of the law. Though the feasts possess their own distinctions, they are inseparably linked to each other. It is therefore accurate to apply the complete fifty-two days from Passover to Pentecost as one singular waymark.
1844年10月22号，摎十字架相契合；因为除脱别样个凭据之外，怀爱伦姊妹也曾将门徒在十字架之后个失望，摎1844年10月22号之后所随来个失望并列起来。十字架摎1844年10月22号，两者都系将要迅速来到个星期日法令个预表。五旬节也预表将要迅速来到个星期日法令，不过五旬节是在十字架之后五十二日来到个。十字架，乃是逾越节所预表个，开启了一连串个节期；此些节期纪念古代以色列个旧路，从灭命个天使越过埃及个该夜，一直到律法赐下个辰光。虽则诸节期各有其自身个分别，伊拉却是互相紧密联结、不可分开个。故此，将从逾越节到五旬节完整个五十二日，看作一个单一个路标，乃是准确个。
For this reason, the cross, the death of Stephen, and Pentecost all prefigure the soon coming Sunday law, when the progressive executive judgment upon Modern Babylon begins, as the second voice of Revelation chapter eighteen begins to call God’s other flock out of Babylon. It is at that waymark that the executive judgment upon Jerusalem arrived, though God in His mercy deferred the actual destruction of the temple and city nearly forty years after the cross to the year 70. The destruction of ancient Jerusalem represents the beginning of the progressive executive judgment that begins in the United States when “national apostasy is followed by national ruin.”
为着迭个缘故，十字架、司提反个死，搭五旬节，侪预表将要快临个星期日法；到迭个辰光，临到现代巴比伦个渐进执行审判就开头了，正当《启示录》第十八章个第二个声音开头呼召上帝另外个羊群，从巴比伦里向出来。就在迭个路标之处，临到耶路撒冷个执行审判也到了；不过，上帝出于伊个怜悯，将圣殿搭城个实际毁灭，延缓了差勿多四十年，从十字架之后，一直到公元七十年。古代耶路撒冷个毁灭，代表渐进执行审判个开头；迭种审判是在美国开头个，就是当“全国性个背道，随后就是全国性个败亡”。
Truth is established upon the testimony of two, and in the two lines of three and a half years that Christ confirmed the covenant we find two witnesses of a death and resurrection that is associated with the history that identifies the soon-coming Sunday law. That Sunday law in Revelation chapter eleven, is identified as the “hour of the great earthquake.” That “hour” is directly connected to two witnesses that gave a testimony of three and a half years. Their testimony ends with their death and resurrection.
真理係立勒两个见证之见证上头个；勒基督坚立盟约个两个三年半个线路里，阿拉看着两个见证，见证一场死脱搭复活；伊搭认明将近来到个礼拜日法令个历史相联关。启示录第十一章里个该个礼拜日法令，认明为“大地动个时辰”。该个“时辰”直接搭两个作出三年半见证个见证人相联关。伊拉个见证以伊拉个死脱搭复活作结局。
Their testimony of three and a half years, followed by their death and resurrection has been represented by the death and resurrection of both Jesus and Stephen, for “line upon line,” Stephen is represented as being resurrected with Christ. In the feast of First Fruits, two primary offerings were presented.
伊拉三年半个见证，继之以伊拉个死脱搭复活，已经由耶稣搭司提反两者个死脱搭复活所表明；因为“命上加命”，司提反乃是同基督一道复活个表号。于初熟节里，有两样主要个祭物献上。
One was a lamb without blemish, and the other an offering of barley. The barley represented the crop to follow, and the lamb represented Christ. Christ was resurrected on the third day, and Stephen represented those that follow, and the barley represented the crop that was to follow. The two witnesses in Revelation eleven testified for three and a half years, after which they were then slain and then were resurrected three and a half days later. Those two witnesses had been typified by Christ, who was the First Fruits, for they represent the one hundred and forty-four thousand, who are also first fruits.
一个是一只无瑕疵个羊羔，另一个是大麦个供物。大麦代表后头要来个庄稼，羊羔代表基督。基督勒第三日复活，司提反代表随后个众人，大麦也代表后头要来个庄稼。《启示录》第十一章里个两个见证人作见证三年半，之后就拨人杀脱，过后三日半又复活。个两个见证人早已由基督所预表；基督是初熟个果子，因为伊拉代表十四万四千人，而伊拉也都是初熟个果子。
And I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Father’s name written in their foreheads. And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers harping with their harps: And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth. These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the first fruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God. Revelation 14:1–5.
我又望見，看哪，有一隻羔羊立勒錫安山浪，同伊一道个有十四萬四千人，額骨頭浪寫著伊父个名。 我聽見從天浪來个聲音，好像眾水个聲音，又好像大雷个聲音；我所聽見个，也像彈琴个人用伊拉个琴所彈出来个聲音。 伊拉勒寶座前、四活物前並眾長老前，唱个彷彿是一首新歌；除了從地上贖轉來个十四萬四千人以外，無論啥人都學勿會該首歌。 這些人，就是勿曾為婦女所玷污个，因為伊拉是童身。 這些人，就是羔羊無論到啥地方去，伊拉總是跟隨伊个。 這些人是從人間贖轉來个，做獻與 神並羔羊个初熟果子。 伊拉口裡尋勿著詭詐；因為伊拉勒 神寶座前是無可指摘个。 啟示錄 14:1–5。
The barley offering on the feast of First Fruits represented the crop that was to follow, and Stephen in the year 34, followed Christ’s death in the year 31, though “line upon line,” they died at the same waymark. In relation to the first fruit offerings, Christ was the lamb that was slain and Stephen was the barley. According to Paul “Christ” is “the first fruits of them that slept,” and then “afterward they that are Christ’s at his coming.” The one hundred and forty-four thousand are first fruits, and they are those “which follow the Lamb whithersoever he goeth.”
初熟節个大麥祭，表明後首要跟進个莊稼；司提反㑚主後三十四年个死，係隨著基督㑚主後三十一年个死而來，雖然照「一行復一行」个次序，伊拉卻係㑚同一個標記點上死去。就初熟果子个祭而言，基督係被殺个羔羊，司提反則係大麥。照保羅所講，「基督」係「睡了之人初熟个果子」，然後係「以後㑚祂降臨个辰光，屬基督个人」。十四萬四千人係初熟个果子，伊拉就係「無論羔羊往何處去，伊拉總係跟隨伊」个人。
In the “hour” of the “great earthquake” of Revelation chapter eleven, the two witnesses that have prophesied for three and a half years, only to be slain and lie in the streets for three and a half days, are resurrected. They are those represented by Stephen who prophetically was resurrected with Jesus, but also after Jesus. They are therefore resurrected “three and a half days,” after they are murdered by the beast that ascended from the bottomless pit. The same “hour,” that they are resurrected they ascend to heaven as an ensign. The process of their resurrection and ascension is carefully outlined in God’s prophetic Word, and it includes that they were typified by the literal death of Stephen, thus representing a spiritual death that is accomplished upon the two witnesses as they are transformed from the Laodicean movement of the third angel unto the Philadelphian movement of the third angel.
《启示录》第十一章个“大战震”个“辰光”里，曾经讲预言三年半、后来拨杀脱、倒勒街路浪三天半个两位见证人，复活了。伊拉就是司提反所预表个那班人；司提反先知性地同耶稣一淘复活，弗过也勒耶稣之后复活。故此，伊拉拨从无底坑里上来个兽杀害之后，过了“三天半”，就复活。同一个“辰光”，伊拉复活个辰光，也升到天浪，做一个旗号。伊拉复活并升天个过程，勒上帝先知个圣言里，谨严地描绘出来；其中也包括：伊拉曾由司提反实际个死所预表，因此代表一种属灵个死，这个死是成就勒两位见证人身浪个——当伊拉从第三位天使个老底嘉运动，转变到第三位天使个非拉铁非运动个辰光。
We will continue this study in the next article.
阿拉会勒下篇文章里向继续搭只研究。
“One thing is certain: those Seventh-day Adventists who take their stand under Satan’s banner will first give up their faith in the warnings and reproofs contained in the Testimonies of God’s spirit.
有一樁事體是確定个：凡是立身喺撒但旗幟底下个第七日安息日會信徒，總歸頭一個就會放棄伊拉對上帝之靈見證中所包含个警告同責備个信心。
“The call to greater consecration and holier service is being made, and will continue to be made. Some who are now voicing Satan’s suggestions will come to their senses. There are those in important positions of trust who do not understand the truth for this time. To them the message must be given. If they receive it, Christ will accept them, and will make them workers together with him. But if they refuse to hear the message, they will take their stand under the black banner of the Prince of Darkness.
「對於加倍奉獻、較聖潔之事奉个呼召，現今已經發出，且還要繼續發出。有些而家替撒但發聲、傳佢暗示个人，終久會醒悟轉意。亦有些身居要職、受託重大个人，並弗明白此時期个真理。對伊拉，信息必須傳到。若伊拉接受，基督就會接納伊拉，並使伊拉成爲與佢同工个人。但若伊拉拒絕聽此信息，伊拉就要站到黑暗之君个黑旗之下。」
“I am instructed to say that the precious truth for this time is open more and more clearly to human minds. In a special sense men and women are to eat of Christ’s flesh and drink of his blood. There will be a development of the understanding, for the truth is capable of constant expansion. The divine originator of truth will come into closer and still closer communion with those who follow on to know him. As God’s people receive his word as the bread of heaven, they will know that his goings forth are prepared as the morning. They will receive spiritual strength, as the body receives physical strength when food is eaten.
“我奉指示特要讲，今辰个宝贵真理，向人个心思里开显得越来越分明。特别个意义浪，男男女女总要吃基督个肉，喝伊个血。人对于真理个领会会有发展，因为真理本是能够不断扩展个。真理个神圣创始者，要与一切继续追求认识伊个人，进入更加亲密、而且还要更加亲密个交通。上帝个子民领受伊个话作天浪个粮食辰光，就会晓得伊个出现是预备得像清晨一样。伊拉要领受属灵个力量，正像身体吃了食物就领受肉身个力量一样。”
“We do not half understand the Lord’s plan in taking the children of Israel from Egyptian bondage, and leading them through the wilderness into Canaan.
「主將以色列子民從埃及个捆綁裡拯救出來，領渠等經過曠野進入迦南；對於伊个計畫，阿拉實在還弗過略知其半。 」
“As we gather up the divine rays shining from the gospel, we shall have a clearer insight into the Jewish economy, and a deeper appreciation of its important truths. Our exploration of truth is yet incomplete. We have gathered up only a few rays of light. Those who are not daily students of the Word will not solve the problems of the Jewish economy. They will not understand the truths taught by the temple service. The work of God is hindered by a worldly understanding of his great plan. The future life will unfold the meaning of the laws that Christ, enshrouded in the pillar of cloud, gave to his people.” Spalding and Magan, 305, 306.
“当㑚从福音里收聚上帝所发出个神圣光线辰光，㑚就会对犹太制度有更清爽个见识，也会对其中重要个真理有更深个领会。阿拉对真理个探究还弗曾完成。阿拉所收聚个，不过是几缕光。凡弗是天天作圣言学生个人，伊拉就弗能解开犹太制度里个问题；伊拉也弗会明白圣殿礼仪所教训个真理。上帝个工作，因人用属世个见解去看伊伟大个计划，就受了拦阻。将来个生命要展开基督曾隐在云柱之中赐给伊百姓个律法之意义。” Spalding and Magan, 305, 306.