For quite some time, in fact from immediately after 9/11, we have consistently taught that the judgment of the living began at 9/11. We understood this fact from a multitude of biblical witnesses, which upheld it from completely different directions. Since July 2023, we have understood even more details of the judgment of the living, which began at 9/11, compared to the details discovered shortly after 9/11. Why did the judgment of the living begin at 9/11? What is the biblical judgment of the living?
有相當長一段辰光，實際上，打從9/11一過後，我拉一直教導：活人个審判就是自9/11開始个。我拉係從聖經當中許多見證裏向明白此一事實个；該些見證從全然勿同个方向，一道維持並印證了此事。自2023年7月起，我拉對於活人个審判——就是起於9/11个該場審判——比起9/11過後弗久所發現个細節，又明白了更加多个內容。活人个審判為啥會起於9/11？聖經所講个活人个審判是啥物？
In the first chapter in the book of Revelation, the main characteristic identified of Christ is that He is Alpha and Omega, the Beginning and Ending, the First and the Last. He provides an example of that very attribute of His character when He commanded John to write the things that were, and in so doing John would also be writing things to come. Jesus always illustrates the end with the beginning. It is who He is.
《启示录》第一章里，所指明基督个顶主要特征，就是伊乃阿拉法搭俄梅戛、开始搭终结、首先搭末后。伊命令约翰写所看见个事，正当写个辰光，约翰也就在写将来个事；基督就以此显明伊性情中个该项特质。耶稣常常用起头来表明结局；此乃伊之所以为伊。
The Bible identifies Jesus as the Word. The first book in the Bible, Genesis, means ‘beginning.’ The last book of the Bible is the book of Revelation and the truths first presented in the book of Genesis are addressed in the book of Revelation. Genesis is the Alpha and Revelation is the Omega, and together they are the Word, and the Word is Jesus, who is the Alpha and Omega. God’s signature, or His name is written within every passage of biblical prophecy. That signature confirms that the light in the passage is truth.
《圣经》认定耶稣就是道。《圣经》头一本书《创世记》，意思是“起头”。《圣经》末一本书是《启示录》，而头一回呈现于《创世记》里向个真理，也在《启示录》里得着论及。《创世记》是阿尔法，《启示录》是欧米伽；两者合起来就是道，而道就是耶稣；伊就是阿尔法与欧米伽。上帝个署名，或者讲伊个名，写勒每一段《圣经》预言当中。该个署名证实，经文当中个光就是真理。
If an interpretation of a passage of prophecy does not bear the signature of God, which is His name, which is His character; therefore, the interpretation is incorrect. There are other tests which should be brought to bear when interpreting God’s prophetic Word, but whichever test a person might apply, the test should be defined within God’s Word. If there are no manmade tests, there are less manmade interpretations. So, why? And what? Is the biblical judgment of the living that began on 9/11?
若是对一段预言经文个解释呒没带着上帝个印记，就是伊个名，也就是伊个品性；阿么，该个解释就是勿正确。解释上帝预言个话语辰光，还有别样个试验应当用来衡量；不过，无论一个人会用啥个试验，该个试验总应当界定勒上帝个话语里向。若是呒没人为制造个试验，人为个解释也就更少。阿拉故此要问：为啥？又是啥？圣经里向对活人个审判，是弗是从9/11开始个？
When Christ introduces Himself in the book of Revelation, He identifies Himself as the beginning and ending, and uses the prophet John to illustrate what that attribute of His character represents. He identifies the message of the entire book as a revelation of Himself. He commands John to write what was then existing in John’s world, and in so doing John would be recording what shall be at the end of the world. John was one of the twelve leaders at the beginning of the Christian church, and John therefore is illustrating the ending of the Christian church, represented by the one hundred and forty-four thousand and the great multitude in Revelation chapter seven.
当基督勒《启示录》里向人介绍伊自家辰光，伊认明自家是起头搭末了；并且借着先知约翰，来表明伊性格里向个属性所代表个意义。伊将全书个信息认明为关于伊自家个启示。伊吩咐约翰写下当时存在于约翰个世界里个事；而约翰勒向样做个辰光，也就是勒记载世界末了将要有个事。约翰是基督教会起头辰光十二个领袖之一；故此，约翰也就表明了基督教会个末了，就是《启示录》第七章里所表明个十四万四千人搭大群众。
The biblical logic is this: Jesus is the Word, by which all things were created, the Word that has always existed with His Father and He is also the Bible, for He is the Word of God. The first attribute of Christ’s character that is introduced in the last message of God’s Word is that He illustrates the end of a thing, with the beginning of that very same thing. If this truth about God’s character is not applied to a person’s study of the Bible, they cannot truly know what the judgment of the living is, and why it began at 9/11, and more importantly, why it is almost over.
《聖經》个邏輯就是介樣：耶穌就是道，萬有都係藉著伊受造个；伊也是那位一向與伊父同在个道；伊也就是《聖經》，因為伊是上帝个道。喺上帝之道末後个信息裡，對基督品格頭一個所介紹个屬性，就是伊用同一件事个起頭，來顯明該事个結局。若對上帝品格个介一真理，弗應用喺一個人查考《聖經》个工夫裡，伊就弗能真正曉得活人个審判是啥，也弗能曉得為啥伊喺 9/11 開始，更要緊个是，為啥伊已經差勿多要結束了。
As an example of the principle of Alpha and Omega, ancient Israel typifies modern Israel, which is a prophetic truth that can also be identified as literal Israel typifies spiritual Israel. No matter how it might be expressed both ancient literal Israel and modern spiritual Israel have a beginning history and an ending history. Three of the four histories are in the past, and we are now in the fourth and final history.
作為 Alpha 與 Omega 原則个一個例證，古代以色列預表現代以色列；此一先知性个真理，也可以表述為：字義个以色列預表屬靈个以色列。無論用何等方式來表達，無論是古代个字義以色列，還是現代个屬靈以色列，攏有一段起頭个歷史，也有一段末了个歷史。四段歷史當中，有三段已經在過去；而我儕現今正處於第四段，也是最後一段歷史。
The three past histories represent three witnesses of the last generation of earth’s history. Those three past histories identify the generation that is represented as the one hundred and forty-four thousand in the book of Revelation. There are other prophetic lines of history that also address the one hundred and forty-four thousand, but the number of the one hundred and forty-four thousand contains the prophetic symbolism that the one hundred and forty-four thousand are those who are prophetically represented by multiplying the twelve tribes of ancient literal Israel, with the twelve disciples of modern spiritual Israel.
過去个三段歷史，預表地球歷史末後一代个三個見證。該三段過去个歷史，指明《啟示錄》中所表明个一百四十四千，就是該一代。還有別樣个先知性歷史線，也論及一百四十四千；弗過，一百四十四千箇數目內中含有先知性个象徵，就是講，一百四十四千乃係藉着將古時字義上以色列个十二支派，乘上近代屬靈以色列个十二使徒，而於預言中所表徵个眾人。
As another example of Alpha and Omega, the three angels of Revelation chapter fourteen represent a beginning and ending history. The Millerite movement represents the beginning history of the three angels, and the movement of the one hundred and forty-four thousand represents the history at the ending of the message of the third angel. The alpha movement announced the opening of the investigative judgment on October 22, 1844. The omega movement announced the opening of the judgment of the living, identifying its commencement as 9/11.
再举阿尔法搭欧米伽个一则例子，《启示录》第十四章里向三个天使，代表一段有起头搭末了个历史。米勒派运动代表三个天使个起始历史；一十四万四千人个运动，代表第三位天使信息收尾辰光个历史。阿尔法个运动宣告查案审判于一八四四年十月二十二日开始。欧米伽个运动宣告活人审判个开始，并指出伊个起首辰光为九一一。
A third example of Alpha and Omega, that is easily upheld by inspiration is that in the beginning is the alpha movement of the Millerites, the parable of the ten virgins was fulfilled to the very letter. Sister White identifies the history of the Millerites in the book, The Great Controversy in the context of that parable being fulfilled at that time. She teaches that the omega movement of the one hundred and forty-four thousand will also fulfill the parable of the ten virgins to the very letter. Three brief witnesses of Christ identifying the end with the beginning.
阿爾法同俄梅伽个第三隻例證，亦即容易蒙靈感所支持个，就系：起頭个辰光，米勒派个阿爾法運動，將十個童女个比喻逐字逐句應驗了。懷姊妹喺《善惡之爭》一書裡，指出米勒派个歷史，正系喺該個比喻當時應驗个背景之中。伊教導講，一百四十四千人个俄梅伽運動，也會將十個童女个比喻逐字逐句應驗。這系基督三個簡短个見證，指明末後同起頭相對應。
At the beginning of ancient Israel, the Lord entered into covenant with the Hebrews as represented by the blood upon the doorposts, which is of course the very first mention of the Midnight Cry in God’s Word. Baptism is a symbol of a covenant relationship with Christ, and Paul teaches us that the Hebrews that left Egypt were all baptized ‘in the “cloud” and in the Red “Sea”.’ Once they were beyond the sea they were given manna, which among other things is a symbol of the seventh-day Sabbath in the context of it being a test.
喺古代以色列个开端，主与希伯来人立约，其表征就係门框上个血；而此事当然也就是上帝圣言里头头一趟提着“半夜呼声”。洗礼乃係与基督立约关系个表号；保罗教导我伲，离开埃及个希伯来人都曾受洗，“归入云里，也归入海里”。等到伊拉过了海之后，就领受吗哪；吗哪除别样意义以外，在其作为一种试验个语境之中，也係第七日安息日个表号。
The “manna” represents their first test and when they failed their tenth and final test when they rejected the message of Joshua and Caleb, the Lord then rejected them as His covenant people and entered into covenant with Joshua and Caleb. When they eventually entered into the Promised Land, the rite of circumcision was not accomplished upon those men born during the forty years, for the rite was ended at the rebellion of Kadesh, and reinstituted at Kadesh just before the entrance. This is a signature of Alpha and Omega.
「嗎哪」表徵伊拉頭一趟試驗；當伊拉喺第十趟、亦即末了一趟試驗裡，因棄絕約書亞同迦勒个信息而失敗辰光，主就棄絕伊拉作為伊个立約子民，轉而同約書亞同迦勒立約。及至伊拉後來進入應許之地辰光，喺該四十年當中所生个男子，割禮个儀式並無施行於伊拉；因為該儀式喺加低斯个悖逆之時已經止息，直到臨進入之前，纔喺加低斯重新設立。此乃阿拉法同俄梅戛个印記。
The forty years wandering in the wilderness began with the rebellion against the message of Joshua and Caleb, and it ended with the rebellion of Moses striking the Rock, and thus misrepresenting God’s character and work. The beginning of ancient Israel illustrates the end of ancient Israel.
四十年曠野漂流，起首於背叛約書亞同迦勒个信息；結束於摩西擊打磐石个悖逆，因而錯誤表明上帝个品格同作為。古代以色列个起頭，正說明了古代以色列个結局。
At the end of ancient Israel, Jesus as the “Messenger of the Covenant” in Malachi chapter three, came to confirm the “covenant” with many for one week, in fulfillment of Daniel chapter nine. As the Messenger of the Covenant, Christ entered into covenant with the Christian church in the very history where He passed by the former covenant people. In the beginning of ancient Israel as God’s covenant people the Lord passed by a former covenant people and entered into covenant with a new chosen people. He did the very same thing at the end of ancient Israel.
古以色列臨到末了辰光，耶穌作為《瑪拉基書》第三章所講个「立約个使者」，來替許多人堅立「盟約」一個七日，應驗了《但以理書》第九章。基督既然是立約个使者，伊就㑚伊越過先前个立約子民个歷史當中，來同基督教會立約。當古以色列作為上帝立約子民个起頭，主越過了一班先前个立約子民，來同一班新蒙揀選个子民立約。到古以色列个末了，伊也照樣行了這件事。
A symbol of a covenant is the marriage, and from the birth of Christ unto the destruction of Jerusalem in 70AD, prophecy sets forth a progressive divorce of God from ancient literal Israel. So, when was the divorce actually in force, at His birth, His death, the stoning of Stephen or the destruction of Jerusalem?
立約个一个表号就是婚姻；自基督诞生起，到主后七十年耶路撒冷被毁为止，预言显明上帝同古旧按字面个以色列逐步离异。故此，这场离婚究竟是从啥辰光正式生效个？是伊诞生个辰光，伊受死个辰光，司提反被石头打死个辰光，还是耶路撒冷被毁个辰光？
“Meanwhile worshipers from every nation sought the temple which had been dedicated to the worship of God. Glittering with gold and precious stones, it was a vision of beauty and grandeur. But Jehovah was no longer to be found in that palace of loveliness. Israel as a nation had divorced herself from God. When Christ, near the close of His earthly ministry, looked for the last time upon the interior of the temple, He said, ‘Behold, your house is left unto you desolate.’ Matthew 23:38. Hitherto He had called the temple His Father’s house; but as the Son of God passed out from those walls, God’s presence was withdrawn forever from the temple built to His glory.” Acts of the Apostles, 145.
与此同时，来自列国个敬拜者寻到该座奉献拨敬拜上帝个圣殿。圣殿以黄金搭珍宝辉映，实在是一幅美丽搭宏伟个异象。然而，耶和华已经弗再勒该座华美宫殿里寻得着。以色列作为一个民族，已经自家脱离了上帝。当基督勒伊地上职事将近结束个辰光，末一趟望向圣殿内部个辰光，伊讲：“看哪，恁个家成为荒场留拨恁。”《马太福音》23:38。到该辰光为止，伊一直称圣殿为伊父个家；但是，当上帝个儿子从该些墙垣中走出去个辰光，上帝个同在就永永远远从为伊荣耀而建个圣殿中撤去了。 《使徒行述》，145页。
The day after the Triumphal Entry Christ proclaimed that the Jew’s house was desolate, and the divorce was finalized. So, the divorce was finalized when the sun went down on the day of the Triumphal Entry.
喺榮耀進城个第二日，基督宣告猶太人个家成爲荒涼，離婚也正式了結。故此，及到榮耀進城當日个日頭落山辰光，這樁離婚就已正式定局。
“Jerusalem had been the child of His care, and as a tender father mourns over a wayward son, so Jesus wept over the beloved city. How can I give thee up? How can I see thee devoted to destruction? Must I let thee go to fill up the cup of thine iniquity? One soul is of such value that, in comparison with it, worlds sink into insignificance; but here was a whole nation to be lost. When the fast westering sun should pass from sight in the heavens, Jerusalem’s day of grace would be ended. While the procession was halting on the brow of Olivet, it was not yet too late for Jerusalem to repent. The angel of mercy was then folding her wings to step down from the golden throne to give place to justice and swift-coming judgment. But Christ’s great heart of love still pleaded for Jerusalem, that had scorned His mercies, despised His warnings, and was about to imbrue her hands in His blood. If Jerusalem would but repent, it was not yet too late. While the last rays of the setting sun were lingering on temple, tower, and pinnacle, would not some good angel lead her to the Saviour’s love, and avert her doom? Beautiful and unholy city, that had stoned the prophets, that had rejected the Son of God, that was locking herself by her impenitence in fetters of bondage,—her day of mercy was almost spent!
“耶路撒冷原是伊所看顾个孩儿；正如温柔个父亲为悖逆个儿子哀伤一样，耶稣也为这座所亲爱个城哭泣。吾哪能舍弃侬？吾哪能看见侬注定归于毁灭？吾岂可任凭侬去盛满侬罪孽个杯么？一个灵魂个价值如此之大，拿诸世界来比，也都显得微不足道；何况此地将要丧失个，乃是整个国民。等到西沉个太阳从天上隐没弗见，耶路撒冷恩典个日子也就终结了。当队伍停驻勒橄榄山岗顶个辰光，耶路撒冷悔改还弗算太迟。彼时，怜悯个天使正收拢伊个翅膀，要从黄金宝座上下来，让位于公义同迅速将临个审判。然而基督那广大个慈爱之心，仍旧为耶路撒冷恳求；这城曾藐视伊个怜悯，轻看伊个警告，并且将要拿伊个手蘸勒伊个血里。若是耶路撒冷肯悔改，还弗是太迟。当落日最后个余辉还逗留勒圣殿、城楼同尖顶之上个辰光，岂弗会有个良善个天使引导伊归向救主个爱，并使伊个厄运得以挽回么？美丽而又弗圣洁个城啊，曾用石头打死先知，曾弃绝上帝个儿子，又因伊个弗悔改，把自家锁进奴役个锁链之中——伊蒙怜悯个日子，几乎已经耗尽了！”
“Yet again the Spirit of God speaks to Jerusalem. Before the day is done, another testimony is borne to Christ. The voice of witness is lifted up, responding to the call from a prophetic past. If Jerusalem will hear the call, if she will receive the Saviour who is entering her gates, she may yet be saved.
「然而 神个灵又向耶路撒冷讲话。趁一日还未过尽，又有一个关乎基督个见证被立起。见证个声音被举起来，回应先知性过去所发出个呼召。若耶路撒冷肯听此呼召，若伊肯接受正进入伊城门个救主，伊仍旧可能得着拯救。」
“Reports have reached the rulers in Jerusalem that Jesus is approaching the city with a great concourse of people. But they have no welcome for the Son of God. In fear they go out to meet Him, hoping to disperse the throng. As the procession is about to descend the Mount of Olives, it is intercepted by the rulers. They inquire the cause of the tumultuous rejoicing. As they question, ‘Who is this?’ the disciples, filled with the spirit of inspiration, answer this question. In eloquent strains they repeat the prophecies concerning Christ:
有信息傳到耶路撒冷個官長耳朵裡，講耶穌帶牢一大群人，近要到城裡向了。弗過，𠲎對 上帝個兒子並無歡迎之意。𠲎心裡驚惶，就出去迎著伊，指望驅散眾人。當隊伍正要落橄欖山個辰光，卻畀官長攔住。𠲎查問這一場喧騰歡呼個緣故。當𠲎發問講：「這位是啥人？」辰光，門徒受著默示個靈充滿，就回答這一個問題。𠲎用雄辯個言辭，重述有關基督個預言：
“Adam will tell you, It is the seed of the woman that shall bruise the serpent’s head.
「亞當會對儂講：將要踏碎蛇頭个，乃是女人个後裔。」
“Ask Abraham, he will tell you, It is ‘Melchizedek King of Salem,’ King of Peace. Genesis 14:18.
「問亞伯拉罕，伊會告訴儂：彼個就是『撒冷王麥基洗德』，和平个王。」創世記 14:18。
“Jacob will tell you, He is Shiloh of the tribe of Judah.
「雅各會告訴儂，伊就是猶大支派个示羅。」
“Isaiah will tell you, ‘Immanuel,’ ‘Wonderful, Counselor, The mighty God, The everlasting Father, The Prince of Peace.’ Isaiah 7:14; 9:6.
以賽亞會對儂講：「以馬內利」、「奇妙策士、全能个 神、永在个父、和平个君。」以賽亞書 7:14；9:6。
“Jeremiah will tell you, The Branch of David, ‘the Lord our Righteousness.’ Jeremiah 23:6.
「耶利米會告訴儂：大衛个苗裔，『耶和華我儕个義。』」耶利米書 23:6。
“Daniel will tell you, He is the Messiah.
“但以理会告诉侬，伊就是弥赛亚。
“Hosea will tell you, He is ‘the Lord God of hosts; the Lord is His memorial.’ Hosea 12:5.
「何西阿會告訴儂：伊是『耶和華萬軍个 神；耶和華是伊个記念。』何西阿書 12:5。」
“John the Baptist will tell you, He is ‘the Lamb of God, which taketh away the sin of the world.’ John 1:29.
「施洗約翰會告訴儂，伊就是『上帝个羔羊，除去世人罪孽个。』約翰福音 1:29。」
“The great Jehovah has proclaimed from His throne, ‘This is My beloved Son.’ Matthew 3:17.
大而可畏个耶和华从伊个宝座浪宣告讲：“此乃我所亲爱个子。”《马太福音》3:17。
“We, His disciples, declare, This is Jesus, the Messiah, the Prince of life, the Redeemer of the world.
“阿拉，伊个门徒，宣告讲：此位便是耶稣，弥赛亚，生命个君王，世界个救赎主。 ”
“And the prince of the powers of darkness acknowledges Him, saying, ‘I know Thee who Thou art, the Holy One of God.’ Mark 1:24.” The Desire of Ages, 577–579.
「黑暗權勢个王子也承認伊，講：『我曉得儂是啥人，儂就是上帝个聖者。』馬可福音 1:24。」《歷代願望》，577–579。
The history of Christ’s Triumphal Entry typified the history of the Midnight Cry in the Millerite time period. The passage from Sister White identifies that when the entrance began the people came under the inspiration of the Holy Spirit, and then Christ stopped and wept over Jerusalem. Thereafter He continued the entry, and is then confronted by Jewish leadership. I would like to isolate certain attributes of this story in order to identify waymarks that are repeated in the history of the Millerites. But first I want to make a point about the beginning and ending. What we just cited from Sister White represents the end of a chapter, and the opening of the next chapter says the following.
基督榮耀進城个歷史，預表咾米勒派時期半夜呼聲个歷史。懷愛倫姊妹所引个該段落指出：當入城一開始辰光，眾百姓就受著聖靈个感動；其後基督停落來，為耶路撒冷哀哭。此後伊繼續進城，隨即面對猶太人領袖个對抗。我想要將這個故事當中某幾項特徵分別提出來，為著辨明米勒派歷史當中一再重複出現个路標。不過，起先我想先講一點關於起頭搭末了个事。我儂方才自懷愛倫姊妹所引个這一段，乃是一章个結尾；下一章个開頭寫著如下。
“The triumphal ride of Christ into Jerusalem was the dim foreshadowing of His coming in the clouds of heaven with power and glory, amid the triumph of angels and the rejoicing of the saints. Then will be fulfilled the words of Christ to the priests and Pharisees: ‘Ye shall not see Me henceforth, till ye shall say, Blessed is He that cometh in the name of the Lord.’ Matthew 23:39. In prophetic vision Zechariah was shown that day of final triumph; and he beheld also the doom of those who at the first advent had rejected Christ: ‘They shall look upon Me whom they have pierced, and they shall mourn for Him, as one mourneth for his only son, and shall be in bitterness for Him, as one that is in bitterness for his first-born.’ Zechariah 12:10. This scene Christ foresaw when He beheld the city and wept over it. In the temporal ruin of Jerusalem He saw the final destruction of that people who were guilty of the blood of the Son of God.
基督榮耀騎乘進入耶路撒冷，只不過是伊將來在天雲中帶著權能與榮耀降臨个隱約預表；到辰光，有天使凱旋相隨，也有聖徒歡喜快樂。到該時，基督對祭司佮法利賽人所講个話就要應驗：「從今以後，爾等不得再見我，直等到爾等講：奉主名來个，是應當稱頌个。」馬太福音 23:39。撒迦利亞在預言个異象中，看見了彼個最後得勝个日子；伊也看見那些在頭一回降臨時棄絕基督之人个結局：「伊拉要仰望我，就是伊拉所扎傷个；伊拉要為伊哀哭，像為獨生子哀哭一樣；又要為伊極其悲痛，像為長子悲痛一樣。」撒迦利亞書 12:10。基督望見該座城、為伊哭泣个辰光，就已經預先看見了這一幕。在耶路撒冷暫時个傾覆之中，伊看見了那些犯了流上帝兒子之血之罪个百姓最後个毀滅。
“The disciples saw the hatred of the Jews to Christ, but they did not yet see to what it would lead. They did not yet understand the true condition of Israel, nor comprehend the retribution that was to fall upon Jerusalem. This Christ opened to them by a significant object lesson.
门徒看见犹太人对基督个憎恨，弗过还未曾看见这仇恨要引到啥个地步。伊拉还未曾明白以色列真实个景况，也未曾领会将要临到耶路撒冷个报应。基督借着一个有重大意义个实物教训，向伊拉揭开了这一切。
“The last appeal to Jerusalem had been in vain. The priests and rulers had heard the prophetic voice of the past echoed by the multitude, in answer to the question, ‘Who is this?’ but they did not accept it as the voice of Inspiration. In anger and amazement they tried to silence the people. There were Roman officers in the throng, and to them His enemies denounced Jesus as the leader of a rebellion. They represented that He was about to take possession of the temple, and reign as king in Jerusalem.” The Desire of Ages, 580.
“向耶路撒冷末后个呼吁，已经归于徒然。祭司搭执政个，听见众人回答‘此人是阿谁？’个辰光，所发出个声音，正是往昔先知个声音个回响；总归伊拉并弗接受此声是灵感个声音。伊拉又恼怒、又惊愕，想要勒令人群煞声。人堆里有罗马个军官；耶稣个仇敌就向伊拉控告耶稣，说伊是叛乱个首领。伊拉声称，伊将要占据圣殿，并且喺耶路撒冷作王执政。”《历代愿望》，580。
The point I did not want to miss is that Christ’s Triumphal Entry into Jerusalem typifies not only the Midnight Cry of Millerite history, but also the end of the world. It is associated with the return of Christ at the beginning of Revelation chapter twenty’s millennium and also His return with New Jerusalem at the end of the millennium. It is also associated with the death of the wicked at His second coming, and their final judgment at the end of the millennium. The opening of the last paragraph states, “The last appeal to Jerusalem had been in vain. The priests and rulers had heard the prophetic voice of the past echoed by the multitude, in answer to the question, ‘Who is this?’ but they did not accept it as the voice of Inspiration.”
我弗想失脱个要点是：基督凯旋进入耶路撒冷，所预表个弗但是米勒派历史里向个“半夜呼声”，也预表世界个终局。伊搭《启示录》第二十章千禧年开头辰光基督个复临有关，也搭千禧年末了伊带牢新耶路撒冷个复临有关。伊也搭伊第二次降临辰光恶人个死亡有关，并且搭千禧年末了渠拉个最后审判有关。末后一段个开头写道：“向耶路撒冷所发个最后呼吁，已经归于徒然。祭司搭官长听见过去先知个声音，由众人个口中回响出来，回答‘这是谁？’个问题；但是渠拉弗接受其为默示个声音。”
The last appeal was in vain, and the appeal was represented as “the prophetic voice of the past.” The multitude in Christ’s day rejected their last appeal, for they rejected Jeremiah’s counsel to return to the old paths. They also refused the methodology of line upon line, for the disciples had answered the question of “Who is this,” by bringing several witnesses together, line upon line, from here a little and there a little.
末後个恳劝归于徒然，而该项恳劝乃是以“往昔个预言之声”来表明个。基督在世辰光个众人，弃绝了伊拉末後个恳劝，因为伊拉弃绝了耶利米叫伊拉归回古道个劝戒。伊拉也弗肯接受一行复一行个方法，因为门徒对“这是何人”个问题所作个回答，正是把几位见证人合拢来，一行复一行，此地一点，彼地一点。
When Christ begins the entry into Jerusalem, He stops along the way. It begins with the fulfillment of prophecy as the disciples secure the ass for Christ to ride upon. He had never ridden an animal, and the animal had never been ridden. The logic identifies a miracle, for what animal allows a rider the first time, and who knows how to manage riding an ass that has never done it before. This is similar to when the Philistines placed an offering on the cart, along with the Ark, and hitched up two cows who both were nursing calves, and who had never pulled a cart before, and they immediately deserted the calves and began the trip to return the Ark to the Hebrews. The Ark is on its way to Jerusalem, and when David finally brings it into Jerusalem, he typified Christ’s triumphal entry.
當基督開始進入耶路撒冷辰光，伊勒路浪停下來。這件事起首於預言个應驗，就是門徒去牽來一匹給基督騎个驢。伊從來弗曾騎過牲口，而該牲口也從來弗曾分人騎過。照此理路，箇樁事顯明是個神蹟；因為，頭一遭就容人騎个牲口，有啥個會有？又有啥個曉得怎樣駕馭一匹從來弗曾分人騎過个驢呢？這搭非利士人將供物擺勒車浪，連同約櫃一道，又套上兩頭正在哺乳小牛、並且從來弗曾拉過車个母牛；伊拉立刻離開仔伊拉个牛犢，起程將約櫃送還希伯來人——箇件事相彷彿。約櫃正在去耶路撒冷个路浪；等到大衛終於將伊帶進耶路撒冷辰光，伊就預表了基督榮耀个進城。
Once Christ is on the ass, the people began lining the street with their coats, cutting down palm branches and the shouts cry out, “Hosanna to the Son of David: Blessed is He that cometh in the name of the Lord! Hosanna in the highest.” (Matthew 21:9) The leaders resist and call for Jesus to silence the crowd. They move on and Jesus stops to weep for lost mankind, represented by Jerusalem. Then the procession proceeds and the leaders once again intercede, demanding to know who Jesus is. Then the disciples respond with the line upon line testimony of the prophets.
基督一騎上驢駒，眾百姓就開始拿自家個衣裳鋪勒路浪，斫落棕樹枝，喊叫講：「和散那歸於大衛之子！奉主名來個，是應當稱頌個！高高在上和散那！」（Matthew 21:9）首領阻擋，叫耶穌使群眾靜默。伊拉再向前行，耶穌停下來，為迷失個人類哀哭；耶路撒冷就是這等人類個表號。隨後隊伍繼續前進，首領再一次出面干預，硬要曉得耶穌是阿誰。於是門徒就用先知一句又一句個見證來回答。
The history we are now considering was preceded by the resurrection of Lazarus, which marks the first disappointment in the prophetic line illustrated in the parable of the ten virgins, and by Uzzah touching the Ark, in the line of David’s triumphal entry into Jerusalem. The first disappointment is associated with a tarrying time, and Christ has tarried when he first heard Lazarus was sick, just as David tarried by leaving the Ark where Uzzah died until he later retrieved it. Lazarus died, and was thereafter resurrected. Lazarus is the one who thereafter leads the ass that Jesus rides upon into Jerusalem.
阿拉今朝所考察个历史，前头先有拉撒路个复活；伊标明《十个童女》比喻所表明个预言线中头一趟失望。另一样，就是乌撒伸手碰约柜；伊是在大卫荣耀进耶路撒冷个预言线里。头一趟失望，是同“耽延个时候”相连个；基督头一回听见拉撒路病了辰光，也确实耽延了，正如大卫当初把约柜留勒乌撒死脱个所在，过后才去迎转来一样。拉撒路死了，后来复活了。拉撒路就是后来牵耶稣所骑个驴子进耶路撒冷个那一位。
In Millerite history the second angel arrived on April 19, 1844, at the first disappointment, which marked the beginning of the tarrying time. Thereafter Samuel Snow began to progressively develop the message of the Midnight Cry. The progressive development of that message is represented by Christ’s entry into Jerusalem. The progression of Snow’s work is also represented in the travels of the Ark, from the Philistines, to the cart, to Uzzah and ultimately into Jerusalem.
弥勒派个历史里，第二位天使是来勒1844年4月19号，值第一趟失望辰光，也就是延迟时期开头个记号。自此以后，Samuel Snow 开始逐步展开半夜呼喊个信息。该信息个渐进展开，是由基督进入耶路撒冷来表明个。Snow 个工作之进程，也同样表明勒约柜个行程当中：从非利士人那里，到车子上，到乌撒，末后进入耶路撒冷。
The entry has a beginning proclamation of the people when the leaders told Christ to silence the crowd, followed by Christ weeping, then the proclamation of the disciples when the obstinate leaders asked who Christ was. The manifestation of inspiration in the people that produced the first response of the obstinate leaders is repeated by the disciples when they produced “line upon line” a multitude of prophetic witnesses from the past. When the sun set that day, ancient Israel was divorced from God.
该段伊始，是百姓个宣告：当领袖命基督使群众噤声之辰，随后便是基督哀哭；再后，是门徒个宣告：当顽梗个领袖发问基督是谁之时。显明于百姓中、并引出顽梗领袖首次回应个默示之彰显，后来又在门徒身上重复出现；彼等从往昔引出众多先知性见证，“律上加律”，层层陈明。待到那一日太阳落下之时，古代以色列已与上帝离异。
In that history we are informed that the disciples did not “comprehend the retribution that was to fall upon Jerusalem.” The “retribution” that was to “fall upon Jerusalem” was illustrated for the disciples by “a significant object lesson.” The significant object lesson was the cursing of the fig tree. The destruction of Jerusalem, which the disciples did not yet understand was illustrated by the cursing of the fig tree, and also the parable which Christ had previously taught concerning the fig tree.
阿段历史叫倷晓得，门徒还弗曾“明白将要临到耶路撒冷个报应”。将要“临到耶路撒冷”个“报应”，是借着“一个重大个实物教训”显明拨门徒看个。阿个重大个实物教训，就是咒诅无花果树。耶路撒冷个毁灭——门徒彼时还弗曾明白——是借着咒诅无花果树来表明个，也借着基督先前所讲关于无花果树个比喻来表明。
“The warning is for all time. Christ’s act in cursing the tree which His own power had created stands as a warning to all churches and to all Christians. No one can live the law of God without ministering to others. But there are many who do not live out Christ’s merciful, unselfish life. Some who think themselves excellent Christians do not understand what constitutes service for God. They plan and study to please themselves. They act only in reference to self. Time is of value to them only as they can gather for themselves. In all the affairs of life this is their object. Not for others but for themselves do they minister. God created them to live in a world where unselfish service must be performed. He designed them to help their fellow men in every possible way. But self is so large that they cannot see anything else. They are not in touch with humanity. Those who thus live for self are like the fig tree, which made every pretension but was fruitless. They observe the forms of worship, but without repentance or faith. In profession they honor the law of God, but obedience is lacking. They say, but do not. In the sentence pronounced on the fig tree Christ demonstrates how hateful in His eyes is this vain pretense. He declares that the open sinner is less guilty than is he who professes to serve God, but who bears no fruit to His glory.
“箇個警告是向一切時代个。基督咒詛那棵樹个作為——就是伊用自家權能所創造个那棵樹——乃是對一切教會佮一切基督徒个警告。若弗服事別人，就無人能活出上帝个律法。毋過，有許多人並弗活出基督憐憫、無私个生命。有些自以為是極好个基督徒个，並弗明白啥物纔算是為上帝服事。伊拉計畫、思量，攏是為著討自家歡喜。伊拉行事，單單是對著自家。光陰對伊拉有價值，惟有當伊拉能替自家聚斂个辰光。生活中一切个事務，箇個就是伊拉个目標。伊拉服事，弗是為別人，乃是為自家。上帝創造伊拉，是要伊拉活勒一個必須實行無私服事个世界裡。伊原本設計伊拉，要伊拉用一切可能个法子幫助伊拉个同胞。毋過，「自我」忒大了，致使伊拉啥物攏看弗見。伊拉並無與人類相通。凡是箇樣為自家而活个人，就像那棵無花果樹一樣，外頭樣樣裝得十足，卻一點果子也無。伊拉遵守敬拜个形式，卻無悔改，也無信心。伊拉喙裡尊崇上帝个律法，卻欠缺順從。伊拉講是講，卻弗去行。基督對無花果樹所宣告个審判，顯明箇種虛空个假裝勒伊眼中是何等可惡。伊宣告，明明个罪人，罪還輕過那等自稱服事上帝、卻結弗出榮耀伊之果子个人。”
“The parable of the fig tree, spoken before Christ’s visit to Jerusalem, had a direct connection with the lesson He taught in cursing the fruitless tree.” The Desire of Ages, 584.
「無花果樹个比喻」，係基督上耶路撒冷之前所講个，搭伊咒詛彼棵無結果子个樹時所教訓个功課，有直接个關聯。——《歷代願望》，584。
After the last confrontation with the leaders, Jesus retired to pray through the night, then in the morning as He passed the fig tree He cursed it.
末後一趟同諸位首領交鋒了後，耶穌退去，徹夜禱告；到第二日清早，伊經過無花果樹辰光，就咒詛了伊。
“It was not the season for ripe figs, except in certain localities; and on the highlands about Jerusalem it might truly be said, ‘The time of figs was not yet.’ But in the orchard to which Jesus came, one tree appeared to be in advance of all the others. It was already covered with leaves. It is the nature of the fig tree that before the leaves open, the growing fruit appears. Therefore this tree in full leaf gave promise of well-developed fruit. But its appearance was deceptive. Upon searching its branches, from the lowest bough to the topmost twig, Jesus found ‘nothing but leaves.’ It was a mass of pretentious foliage, nothing more.
「熟無花果个季節還未到，除忒某些地方例外；而且，喺耶路撒冷四圍个高地上，確實可以講：『無花果个時候還未到。』毋過，喺耶穌所到个果園裏，有一棵樹看起來比其餘个樹都要早一步。伊已經生滿了葉子。照無花果樹个本性，葉子還未展開以前，生長个果子就已經出現。故此，這棵滿有葉子个樹，就顯出已經有發育完全果子个指望。毋過，伊个外表卻是欺哄人个。耶穌搜尋伊个枝條，從最低个大枝到最高个細梢，所見个『除忒葉子以外，甚麼也無。』伊不過是一團矯飾門面个枝葉，除此以外，別無所有。」
“Christ uttered against it a withering curse. ‘No man eat fruit of thee hereafter forever,’ He said. The next morning, as the Saviour and His disciples were again on their way to the city, the blasted branches and drooping leaves attracted their attention. ‘Master,’ said Peter, ‘behold, the fig tree which Thou cursedst is withered away.’
基督向佢發出了一句叫伊枯槁个咒詛。伊講：「從今以後，永遠弗再有人喫儂个果子。」第二日早晨，當救主搭伊个門徒再一趟向城裡去个辰光，枯敗个枝條搭低垂个葉子引起了佢拉个注意。「夫子，」彼得講，「請看，儂所咒詛个無花果樹，已經枯乾了。」
“Christ’s act in cursing the fig tree had astonished the disciples. It seemed to them unlike His ways and works. Often they had heard Him declare that He came not to condemn the world, but that the world through Him might be saved. They remembered His words, ‘The Son of man is not come to destroy men’s lives, but to save them.’ Luke 9:56. His wonderful works had been done to restore, never to destroy. The disciples had known Him only as the Restorer, the Healer. This act stood alone. What was its purpose? they questioned.
「基督咒詛無花果樹個舉動，叫門徒大為驚異。㑚看來，這似乎勿像佢一向個行事作為。佢屢次聽見佢宣告，佢來並勿是為着定世人個罪，乃是要叫世人藉着佢得救。佢記得佢個話：『人子來，勿是要滅人個性命，乃是要救人。』路加福音 9:56。佢所行個奇妙作為，總是為着恢復，從來勿是為着毀滅。門徒所認識個佢，只有作恢復者、醫治者。獨有這一件事，成為例外。這是為着啥個緣故？佢就如此發問。」
“God ‘delighteth in mercy.’ ‘As I live, saith the Lord God, I have no pleasure in the death of the wicked.’ Micah 7:18; Ezekiel 33:11. To Him the work of destruction and the denunciation of judgment is a ‘strange work.’ Isaiah 28:21. But it is in mercy and love that He lifts the veil from the future, and reveals to men the results of a course of sin.
“上帝『喜愛憐憫』。『主耶和華講：我指著我个永生起誓，我弗喜悅惡人个死。』彌迦書 7:18；以西結書 33:11。對伊來講，施行毀滅並宣告審判，乃是『奇異个工』。以賽亞書 28:21。然則，正是在憐憫與仁愛之中，伊掀開將來个帕子，向世人啟示罪惡道路所帶來个結果。”
“The cursing of the fig tree was an acted parable. That barren tree, flaunting its pretentious foliage in the very face of Christ, was a symbol of the Jewish nation. The Saviour desired to make plain to His disciples the cause and the certainty of Israel’s doom. For this purpose He invested the tree with moral qualities, and made it the expositor of divine truth. The Jews stood forth distinct from all other nations, professing allegiance to God. They had been specially favored by Him, and they laid claim to righteousness above every other people. But they were corrupted by the love of the world and the greed of gain. They boasted of their knowledge, but they were ignorant of the requirements of God, and were full of hypocrisy. Like the barren tree, they spread their pretentious branches aloft, luxuriant in appearance, and beautiful to the eye, but they yielded ‘nothing but leaves.’ The Jewish religion, with its magnificent temple, its sacred altars, its mitered priests and impressive ceremonies, was indeed fair in outward appearance, but humility, love, and benevolence were lacking.” The Desire of Ages, 581, 582.
“诅咒无花果树，实在是一则以行动表明个比喻。该棵荒芜个树，当基督面前摆出伊虚夸个枝叶，正是犹太民族个象征。救主巴望俚个门徒明白，以色列灭亡个缘故并其必然性。为着该个目的，伊赋予该树以道德个性质，叫伊成为阐明神圣真理个说明者。犹太人从列国当中显得分外分别，自称效忠于上帝。俚受着上帝特别个恩待，也自命比一切别样个民族更加公义。然而，俚被爱世界并贪图财利所败坏。俚自夸有知识，实则弗晓得上帝个要求，而且满了假冒为善。像该棵荒芜个树一样，俚把虚夸个枝条高高伸开，外貌繁茂，悦人眼目，却‘除了叶子之外，啥物也呒没生出。’犹太教连同其宏伟个圣殿、神圣个祭坛、戴礼冠个祭司并庄严动人个仪式，外表看起来确然华美；但谦卑、仁爱并慈惠，却是欠缺个。”《历代愿望》，581、582。
We began by raising two questions which we are in the process of answering. Those questions were, “Why did the judgment of the living begin at 9/11? What is the biblical judgment of the living?”
阿拉一开头提起两个问题，如今正在回答当中。这两个问题就是：“为啥个对活人个审判是从9/11开始个？《圣经》里向个活人审判到底是啥？”
The few lines of prophecy we just put in place are biblical witnesses of the judgment of the living. Those lines of prophecy address much more than simply the “A, B, C’s” of the judgment, but we are first answering the questions of 9/11 and the judgment of the living.
我伲适才陈列勒几行预言，乃是关于生者审判个《圣经》见证。此几行预言所论及个，远不止审判个“甲、乙、丙”初步纲要；但我伲当前首先是在回答九一一同生者审判个问题。
“‘I beheld,’ says the prophet Daniel, ‘till thrones were placed, and One that was Ancient of Days did sit: His raiment was white as snow, and the hair of His head like pure wool; His throne was fiery flames, and the wheels thereof burning fire. A fiery stream issued and came forth from before Him: thousand thousands ministered unto Him, and ten thousand times ten thousand stood before Him: the judgment was set, and the books were opened.’ Daniel 7:9, 10, R.V.
「我观看，」先知但以理讲，「直等宝座设立，有一位亘古常在者坐落；伊个衣裳白到像雪，伊个头毛像纯净个羊毛；伊个宝座是烈火个火焰，宝座个轮是烧着个火。对伊面前有一道火河流出；事奉伊个有千千，侍立在伊面前个有万万：审判已经设立，案卷也展开了。」但以理书 7:9, 10, R.V.
“Thus was presented to the prophet’s vision the great and solemn day when the characters and the lives of men should pass in review before the Judge of all the earth, and to every man should be rendered ‘according to his works.’ The Ancient of Days is God the Father. Says the psalmist: ‘Before the mountains were brought forth, or ever Thou hadst formed the earth and the world, even from everlasting to everlasting, Thou art God.’ Psalm 90:2. It is He, the source of all being, and the fountain of all law, that is to preside in the judgment. And holy angels as ministers and witnesses, in number ‘ten thousand times ten thousand, and thousands of thousands,’ attend this great tribunal.
“介能向先知个异象当中显明个，就系阿拉地上一切人个品格搭生活，侪要在万地之审判主面前经过查验，而每一个人侪要照伊自家个行为受报应个伟大而严肃个日子。亘古常在者就系父上帝。诗篇作者讲：‘诸山未曾生出，地搭世界侬未曾造成，从亘古到永远，侬系上帝。’诗篇 90:2。总一切存在个根源、总一切律法个泉源，就系伊，伊要在审判当中掌权。并且圣天使作为执事搭见证者，数目有‘千万千万，千千’，侍立在介个伟大个审判庭前。”
“‘And, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of Days, and they brought Him near before Him. And there was given Him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve Him: His dominion is an everlasting dominion, which shall not pass away.’ Daniel 7:13, 14. The coming of Christ here described is not His second coming to the earth. He comes to the Ancient of Days in heaven to receive dominion and glory and a kingdom, which will be given Him at the close of His work as a mediator. It is this coming, and not His second advent to the earth, that was foretold in prophecy to take place at the termination of the 2300 days in 1844. Attended by heavenly angels, our great High Priest enters the holy of holies and there appears in the presence of God to engage in the last acts of His ministration in behalf of man—to perform the work of investigative judgment and to make an atonement for all who are shown to be entitled to its benefits.
“‘我看见有一位像人子个，驾着天浪里个云而来，来到亘古常在者面前，人就引伊到祂面前。伊得着权柄、荣耀并国度，叫万民、万国、万方言个人都事奉伊；伊个权柄是永远个权柄，决弗会过去。’但以理书 7:13, 14。此地所讲个基督个来临，并弗是伊第二次来到地上。伊是来到天上个亘古常在者面前，来领受权柄、荣耀并国度；此些，是要等伊做中保个工作临收尾个辰光赐拨伊个。预言所预告、要在1844年二千三百日终了个辰光应验个，正是此一番来临，并弗是伊第二次降临地上。随同天使天军，我拉个大祭司进入至圣所，在该搭显现于上帝面前，替人办理伊职任末后个作为——施行查案审判个工作，并为一切显明有分于其恩益个人成就赎罪。”
“In the typical service only those who had come before God with confession and repentance, and whose sins, through the blood of the sin offering, were transferred to the sanctuary, had a part in the service of the Day of Atonement. So in the great day of final atonement and investigative judgment the only cases considered are those of the professed people of God. The judgment of the wicked is a distinct and separate work, and takes place at a later period. ‘Judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel?’ 1 Peter 4:17.
「佇預表个禮儀當中，只有啲曾經帶着認罪同悔改來到上帝面前，並且伊拉个罪藉着贖罪祭牲个血轉移到聖所裡个，纔有分佇贖罪日个禮儀。照樣，佇末後大贖罪同查案審判个大日，所審理个，單單係自稱屬上帝之民个人个案件。惡人个審判乃是一項分明且另外个工作，發生佇較後个時期。『因為審判要從上帝个家起首；若係先從我拉起首，啲弗順從福音个人，結局將會如何呢？』彼得前書 4:17。」
“The books of record in heaven, in which the names and the deeds of men are registered, are to determine the decisions of the judgment. Says the prophet Daniel: ‘The judgment was set, and the books were opened.’ The revelator, describing the same scene, adds: ‘Another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works.’ Revelation 20:12.
天顶个记录簿册，登载着世人个名字搭行为，要用来定断审判个裁决。先知但以理讲：“审判者已然设立，案卷也展开了。” 启示者描写同一幅景象个辰光，又加上讲：“另有一卷展开，就是生命册；死了个人都凭着这些簿册上所记载个，照伊拉个行为受审判。” 启示录 20:12。
“The book of life contains the names of all who have ever entered the service of God. Jesus bade His disciples: ‘Rejoice, because your names are written in heaven.’ Luke 10:20. Paul speaks of his faithful fellow workers, ‘whose names are in the book of life.’ Philippians 4:3. Daniel, looking down to ‘a time of trouble, such as never was,’ declares that God’s people shall be delivered, ‘everyone that shall be found written in the book.’ And the revelator says that those only shall enter the city of God whose names ‘are written in the Lamb’s book of life.’ Daniel 12:1; Revelation 21:27.
「生命冊」裡向記載凡曾進入上帝事奉之人个名。耶穌對伊个門徒講：「愛歡喜，因為儂个名記勒天浪。」路加福音 10:20。保羅講着伊忠心个同工：「伊拉个名攏勒生命冊裡。」腓立比書 4:3。但以理望着「有大艱難，從來未曾有過个」，就宣告上帝个百姓必要蒙拯救，就是「凡名見寫勒冊裡个」。啟示者又講，惟獨伊拉个名「記勒羊个生命冊裡」个人，纔得進入上帝个城。但以理書 12:1；啟示錄 21:27。
“‘A book of remembrance’ is written before God, in which are recorded the good deeds of ‘them that feared the Lord, and that thought upon His name.’ Malachi 3:16. Their words of faith, their acts of love, are registered in heaven. Nehemiah refers to this when he says: ‘Remember me, O my God, … and wipe not out my good deeds that I have done for the house of my God.’ Nehemiah 13:14. In the book of God’s remembrance every deed of righteousness is immortalized. There every temptation resisted, every evil overcome, every word of tender pity expressed, is faithfully chronicled. And every act of sacrifice, every suffering and sorrow endured for Christ’s sake, is recorded. Says the psalmist: ‘Thou tellest my wanderings: put Thou my tears into Thy bottle: are they not in Thy book?’ Psalm 56:8.
「『一部記念冊』寫勒 上帝面前，裏向記載仔『敬畏耶和華、思念伊名個人』個善行。」瑪拉基書 3:16。佢拉個信心個言語、仁愛個行為，攏登記勒天頂。尼希米講着此事，伊講：「我个上帝啊，求儂記念我，……弗要塗抹我為我上帝個殿所行個善事。」尼希米記 13:14。勒上帝個記念冊裏，逐件公義個作為攏成為不朽。勒裏向，逐回所抵擋個試探、逐樣所勝過個邪惡、逐句所講出個溫柔憐憫個話語，攏忠實記錄勒冊。並且，逐項犧牲、為着基督所忍受個一切苦難與憂傷，也攏有記載。詩篇作者講：「我流離個腳蹤，儂都數算過；求儂將我個眼淚裝勒儂個皮袋裏；此些豈弗都記勒儂個冊上麼？」詩篇 56:8。
“There is a record also of the sins of men. ‘For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil.’ ‘Every idle word that men shall speak, they shall give account thereof in the day of judgment.’ Says the Saviour: ‘By thy words thou shalt be justified, and by thy words thou shalt be condemned.’ Ecclesiastes 12:14; Matthew 12:36, 37. The secret purposes and motives appear in the unerring register; for God ‘will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts.’ 1 Corinthians 4:5. ‘Behold, it is written before Me, … your iniquities, and the iniquities of your fathers together, saith the Lord.’ Isaiah 65:6, 7.
「人個罪也有記錄。『因為上帝要將一切事、連一切隱密個事，無論是善是惡，攏帶到審判裡去。』『凡人所講個閒話，到審判个日子，總要為此交賬。』救主講：『因為照儂個話，儂要稱為義；也照儂個話，儂要被定罪。』傳道書 12:14；馬太福音 12:36, 37。隱密個心意搭動機，攏顯現勒無差錯個冊簿裡；因為上帝『要照亮暗中隱藏個事，也要顯明人心裡個計議。』哥林多前書 4:5。『看哪，這事寫勒我面前，……儂個罪孽，搭儂祖宗個罪孽，一齊都記下來了，這是耶和華講个。』以賽亞書 65:6, 7。」
“Every man’s work passes in review before God and is registered for faithfulness or unfaithfulness. Opposite each name in the books of heaven is entered with terrible exactness every wrong word, every selfish act, every unfulfilled duty, and every secret sin, with every artful dissembling. Heaven-sent warnings or reproofs neglected, wasted moments, unimproved opportunities, the influence exerted for good or for evil, with its far-reaching results, all are chronicled by the recording angel.
“各人个行为侪经过 神个察看，并且为着忠信抑勿忠信记载下来。天浪个册簿里，逐个名字对过，侪用可怕个精确记下各样错误个言语、各样自私个行为、各样未尽个本分，并各样隐秘个罪，同各样机巧个假装。天上所赐个警戒抑劝责若被忽略，虚耗个辰光，未曾善用个机会，所施行个影响，无论为善抑为恶，并其深远个结果，一总侪被记录个天使记载下来。
“The law of God is the standard by which the characters and the lives of men will be tested in the judgment. Says the wise man: ‘Fear God, and keep His commandments: for this is the whole duty of man. For God shall bring every work into judgment.’ Ecclesiastes 12:13, 14. The apostle James admonishes his brethren: ‘So speak ye, and so do, as they that shall be judged by the law of liberty.’ James 2:12.
上帝个律法是审判辰光用来试验人个品格搭生命个标准。智慧人讲：“汝当敬畏上帝，谨守伊个诫命；因为此是人所当尽个本分。因为上帝必要审问各样个事。”《传道书》12:13, 14。使徒雅各劝勉伊个弟兄讲：“侬搭样讲，也搭样行，总要像那将来按使人自由个律法受审判个人。”《雅各书》2:12。
“Those who in the judgment are ‘accounted worthy’ will have a part in the resurrection of the just. Jesus said: ‘They which shall be accounted worthy to obtain that world, and the resurrection from the dead, … are equal unto the angels; and are the children of God, being the children of the resurrection.’ Luke 20:35, 36. And again He declares that ‘they that have done good’ shall come forth ‘unto the resurrection of life.’ John 5:29. The righteous dead will not be raised until after the judgment at which they are accounted worthy of ‘the resurrection of life.’ Hence they will not be present in person at the tribunal when their records are examined and their cases decided.
「佇審判當中『算爲配得』个儂，將有分於義人个復活。耶穌講：『惟有算爲配得着彼个世界，並對死裡復活个人，……就與天使相等；伊拉也係上帝个囝，因爲伊拉係復活个囝。』路加福音 20:35, 36。佢又宣告：『行善个人』將要出來，『得着生命个復活。』約翰福音 5:29。義人个死人，弗會佇審判、伊拉被算爲配得『生命个復活』以前復活。所以，當伊拉个案卷受查考、伊拉个案件受判定个辰光，伊拉弗會親身出現佇審判臺前。」
“Jesus will appear as their advocate, to plead in their behalf before God. ‘If any man sin, we have an advocate with the Father, Jesus Christ the righteous.’ 1 John 2:1. ‘For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us.’ ‘Wherefore He is able also to save them to the uttermost that come unto God by Him, seeing He ever liveth to make intercession for them.’ Hebrews 9:24; 7:25.
“耶穌要顯現做伊拉个代求者，替伊拉喺上帝面前懇求。『若有人犯罪，我拉喺父那面有一位代求者，便是箇義者耶穌基督。』約翰一書 2:1。『因爲基督並弗是進入人手所造个聖所——這只是眞聖所个影像——乃是進入天上本處，而今替我拉顯喺上帝面前。』『所以，凡藉着伊到上帝那裏去个人，伊也能拯救伊拉到底；因爲伊是長遠活着，替伊拉代求。』希伯來書 9:24；7:25。”
“As the books of record are opened in the judgment, the lives of all who have believed on Jesus come in review before God. Beginning with those who first lived upon the earth, our Advocate presents the cases of each successive generation, and closes with the living. Every name is mentioned, every case closely investigated. Names are accepted, names rejected. When any have sins remaining upon the books of record, unrepented of and unforgiven, their names will be blotted out of the book of life, and the record of their good deeds will be erased from the book of God’s remembrance. The Lord declared to Moses: ‘Whosoever hath sinned against Me, him will I blot out of My book.’ Exodus 32:33. And says the prophet Ezekiel: ‘When the righteous turneth away from his righteousness, and committeth iniquity, … all his righteousness that he hath done shall not be mentioned.’ Ezekiel 18:24.” The Great Controversy, 479–483.
“當審判之辰案卷展開個辰光，凡曾信靠耶穌個人，伊拉個一生攏會擺到上帝面前受察看。對起先活勒地上個人開始，阮个中保將一代一代後續之人個案件逐一呈明，末後以現今還活著個人作結。每一個名攏會提起，每一樁案攏會細密查究。有個名蒙接納，有個名遭棄絕。若有人个罪還留勒案卷之上，未曾悔改，也未蒙赦免，伊拉个名就會對生命冊頂刪去，伊拉所行个善事記錄也會對上帝記念之冊裡向抹煞。主曾對摩西宣告：‘凡得罪我个，我就對我个冊頂抹去伊个名。’《出埃及記》32:33。先知以西結也講：‘義人若離棄伊个義，去行罪孽，……伊所行个一切義，總弗再被記念。’《以西結書》18:24。”《善惡之爭》，479–483。
We will continue this study and answer the questions raised in the next article of this series.
我伲将继续此项研究，并于本系列下一篇文章里回答所提出个问题。