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.
上一篇文章我哋指出，默示曾表明，猶太人喺十字架上「封定咗佢哋對福音嘅拒絕」，其後又喺司提反被石頭打死嘅事上再次確認咗佢哋嘅拒絕。呢件事點樣理解呢？當然，嗰段歷史中嗰班吹毛求疵嘅猶太人對福音嘅拒絕，係逐步完成嘅。喺主降生嘅時候，佢哋其實已經被越過咗。由基督降生直到司提反被石頭打死，正好說明咗對福音一個逐步加深嘅拒絕。
“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.
「世人並不知道這事，然而這信息卻使天上充滿歡欣。來自光明世界的聖潔生靈，以更深切、更溫柔的關注被吸引到地上來。因着祂的臨在，全世界都更為光明。在伯利恆的山岡之上，聚集了無數的天使。他們等候那發令的記號，好向世人宣告這大喜的信息。倘若以色列中的領袖忠於所託付他們的責任，他們本可有分於傳報耶穌降生的喜樂；但如今他們卻被越過了。」《歷代願望》，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.
由耶穌降生直到司提反之死，古以色列對福音逐步加深之拒絕，於此得以顯明。承認猶太人對基督之拒絕乃是漸進的，便可辨認出他們「將其拒絕封定」之時刻，既是在十字架上聖殿幔子裂開之時，也是在司提反被害之時。幔子裂開，乃是象徵他們不再是上帝立約之子民；及至司提反被石頭打死之際，司提反看見耶穌站在上帝右邊；而在《但以理書》第十二章第一節中，這乃是恩典時期終止之象徵。耶路撒冷的毀滅，同樣也是恩典時期終止之象徵。
“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.
「將要臨到耶路撒冷嘅報應，只可以延遲片刻；當基督嘅目光停留喺呢座注定滅亡嘅城之上時，佢所見嘅唔單止係佢嘅毀滅，更係成個世界嘅毀滅。佢睇見，正如耶路撒冷被交付毀滅，照樣世界亦將被交付去到佢嘅末日。佢睇見嗰將要臨到神眾仇敵身上嘅報應。喺耶路撒冷被毀之時所發生嘅景象，將要喺主嗰大而可畏嘅日子再次重演，不過情況會更加可怕。」Review and Herald, December 7, 1897.
It was only God’s mercy that prevented Jerusalem from being destroyed at the cross.
若非上帝的憐憫，耶路撒冷早已在十字架上被毀滅。
“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.
「猶太人將基督釘十字架一事，已包含咗耶路撒冷嘅毀滅。喺加略山所流嘅血，就係將佢哋壓沉至今世同來世滅亡嘅重擔。照樣，喺末後大而可畏嘅日子，當審判臨到嗰啲拒絕上帝恩典嘅人時，事情亦都會如此。基督——佢哋絆跌嘅磐石——到時必向佢哋顯現為一座施行報應嘅大山。祂面容嘅榮光，對義人係生命，對惡人卻係吞滅嘅烈火。因為拒絕咗愛，藐視咗恩典，罪人就必被毀滅。」《歷代願望》，600頁。
It was only God’s mercy that lingered in not bringing Jerusalem’s destruction at the time of the cross.
只因上帝的憐憫仍然停留，纔沒有在十字架之時把耶路撒冷的毀滅帶來。
“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.
「自從基督親自宣告耶路撒冷的厄運之後，將近四十年之久，主一直延遲對這城與這國施行審判。上帝對那些拒絕祂福音的人，以及殺害祂兒子的人，所顯出的忍耐，實在奇妙。」《善惡之爭》，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.
喺祂最後一次潔淨聖殿嘅時候，耶穌已經提出警告：當祂嘅跟從者看見先知但以理所講嘅那行毀壞可憎之物，就要逃離耶路撒冷。祂第一次潔淨聖殿嘅時候，曾指出猶太人將祂父嘅殿變成賊窩；但最後一次，祂卻話：「你哋的家」要留畀你哋，成為荒場。甚至喺十字架事件即將發生之前，嗰座喺釘十字架時幔子將要裂開嘅聖殿，已經被指明係猶太人嘅家，唔再係上帝嘅家。懷愛倫姊妹論到基督係喺幾時作出呢個宣告；而隨住佢嘅見證繼續展開，佢亦論到那延長了四十年嘅恩典時期。
“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? . . .
基督對祭司同官長所講嘅話：「看哪，你哋的家成為荒場，留給你哋」（馬太福音 23:38），已經使佢哋心中驚惶。佢哋表面裝作漠不關心，但喺佢哋心裏，關於呢句說話究竟有乜嘢意思呢個問題，卻不斷浮現。似乎有一種看不見嘅危險正威脅住佢哋。莫非嗰座華美嘅聖殿，就係國家榮耀所在嘅嗰座聖殿，快要變成一堆瓦礫嗎？……
“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.
「基督畀佢嘅門徒一個徵兆，表明將要臨到耶路撒冷嘅毀滅；並且話畀佢哋知點樣逃避：『你們看見耶路撒冷被兵圍困，就可知道它成荒場的日子近了。那時，在猶太的，應當逃到山上；在城裏的，應當出來；在鄉下的，不要進城。因為這是報應的日子，使經上所寫的一切都得應驗。』呢個警告，係要喺四十年後耶路撒冷被毀嘅時候加以留意。基督徒都聽從咗呢個警告，因此喺嗰次城陷之中，冇一個基督徒喪生。」《歷代願望》，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.
基督於公元31年被釘十字架；差不多四十年之後，即公元70年，耶路撒冷在經歷了三年半的圍困之後被毀。若然在公元31年的十字架之時，耶路撒冷已被毀滅，那麼《但以理書》第九章二十四節所指明、作為七十個七的三年半寬限時期，豈不是仍然存在嗎？這些表面上的不一致，如何能夠得以解決呢？最簡單的解釋，就是直接承認：論到由七十個七所代表之寬限時期的終結，必須理解為一個逐步完成的寬限終結。這固然是真實的，但若將此應用於那段歷史的里程碑，便會除去其中任何先知性的明確性。我嘗試解釋。
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.
如果五旬節象徵那即將來臨、使巴比倫中另一群羊被呼召出來的星期日法案，咁點解福音係喺五旬節之後三年半先傳到外邦人嗰度呢？基督之死，抑或司提反之死，究竟邊一樣先係古以色列恩典時期結束嘅記號呢？如果老底嘉復臨運動喺即將來臨嘅星期日法案之時不再成為教會，咁主後七十年聖殿被毀，係咪就代表星期日法案之時老底嘉復臨運動之聖殿嘅終結呢？凡此種種表面上似乎出現嘅不一致之處，都可以藉着應用「以經解經」而得到解決；而當呢種應用被採用之時，我哋所辨識之路標嘅見證，就變得非常清晰而簡明。
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.
基督堅立盟約嗰一週，被分為兩段相等、各為三年半嘅時期。頭一段三年半由基督受浸開始，以祂嘅死結束。浸禮係祂受死同復活嘅象徵，所以呢段三年半時期嘅起點，同其終點係一致嘅。喺呢段時期之內，基督只向猶太人傳講福音。呢三年半嘅終結，標誌住隨後另一段三年半嘅開始。第二段三年半嘅起點，係基督嘅死；而其終點，係司提反之死。喺呢段時期之內，門徒只向猶太人傳講福音。
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.”
嗰兩段時期，作為彼此分開嘅預言脈絡，乃要「律上加律」咁合而為一。起頭同結尾都帶有阿拉法同俄梅戛嘅印記，因為起頭同結尾嘅歷史乃係相同。兩段持續時期完全一致，而喺每一段時期當中所進行嘅工作亦都完全一致。基督既是首先的，也是末後的；祂亦是萬有的創造者，就此而言，祂就是真理的創造者。希伯來文「真理」一詞，乃由三個希伯來字母構成。首先係第一個字母，跟住第十三個字母，再跟住希伯來字母表最後一個字母，三者合起來，就構成希伯來文「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.
兩段各為三年半的時期，皆以基督為首先、亦為末後；因為在第一段時期的起首，基督藉着受浸而出現；在第一段時期的終結，祂亦藉着受死而立於其終點。至於第二段時期，在其開端，基督處於祂的死；在其終結，祂則站在神的右邊。數目十三乃悖逆的象徵；而在這兩段時期之中，無論福音是由基督親身傳講，或在第二段時期中由祂的門徒傳揚，那些吹毛求疵的猶太人都悖逆福音的信息。
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.
兩段時期乃係同樣嘅長度，具備阿拉法同俄梅戛嘅印記，並且指明同一個福音信息。呢兩段時期必須「命上加命，令上加令」噉帶埋一齊。呢種「命上加命，令上加令」嘅方法論，就係晚雨嘅試驗方法論。呢種方法論乃係末後日子嘅方法論，而喺末後日子藉住呢種方法論所辨明並確立嘅真理，就係喺十四萬四千人受印期間，用以煉淨或潔淨利未子孫嘅真理。
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.
他要將知識教導誰呢？要使誰明白道理呢？就是那些斷了奶、離了懷的人。因為命上加命，命上加命；律上加律，律上加律；這裏一點，那裏一點。因為他要藉結巴的嘴唇和外邦的舌頭，向這百姓說話。祂曾對他們說：這裏有安息，可以使疲乏人得安息；這裏有舒暢；他們卻不肯聽。於是，耶和華的話於他們就成了命上加命，命上加命；律上加律，律上加律；這裏一點，那裏一點；使他們前行反致仰後跌倒，而且跌碎，並陷入網羅，被捉住。以賽亞書 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.”
以賽亞書下一節是針對那些統治耶路撒冷之民的褻慢人。對那些褻慢人而言，他們所拒絕「聽從」的「安息」與「舒暢」（後雨），正是使他們「前往，反倒跌倒，而且破碎，並陷入網羅，被擒拿」之事。那個試驗是藉着別樣的舌頭向他們提出的，因為以利亞、施洗約翰與威廉．米勒，在他們各自歷史時期中，並非受訓於神學院校。那測驗老底嘉復臨信仰之後雨信息，乃是藉着「命上加命」的應用而產生的信息。
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.
當基督堅立盟約之七十個七當中前面三年半，覆疊於後面三年半之上時，我們便看見先知性嘅亮光，足以澄清一切可能喺探求真理者心中所產生、表面上似乎互有矛盾之處。嗰一個七，乃係盟約之使者要堅立盟約嘅時候；而聖經中嘅盟約，必須以血嚟堅立。基督嘅受浸與受釘十字架，以及司提反被石頭打死，都標明咗血。兩條線都代表盟約之血，而嗰兩條線正喺度堅立盟約。
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「一句加上一句」咁並列起來時，受浸同被釘十字架係第一個路標，而被釘十字架同司提反被石頭打死就係最後一個路標。當將兩條線合而為一時，我哋見到十字架同米迦勒喺司提反死嘅時候站起來，作為兩個見證，表明猶太人印證咗佢哋對福音嘅拒絕。基督嘅死，亦都係佢門徒司提反嘅死；當兩條線合併之時，呢個就係逾越節。三日之後，基督復活，成為初熟果子嘅獻祭。
But now is Christ risen from the dead, and become the first fruits of them that slept. 1 Corinthians 15:20.
但如今基督已經從死裏復活，成了睡了之人初熟的果子。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.
喺逾越節同第三日嘅初熟節之間，乃係無酵節嘅開始。無酵餅唔會「發起」，而基督亦冇喺第二日復起；祂係喺第三日復起。按住「律上加律」嘅應用，基督同司提反一同死去；但司提反係喺基督之後先復活，因為初熟果子嘅復活係有次序嘅。
But every man in his own order: Christ the first fruits; afterward they that are Christ’s at his coming. 1 Corinthians 15:22.
但各人是按着自己的次序復活：初熟的果子是基督；以後，在祂來臨的時候，是那些屬基督的人。哥林多前書 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.
春季嘅節期彼此之間唔可以分開，因為佢哋係彼此直接相關嘅。就呢個意義而言，五旬節象徵着即將來到嘅星期日法，到時將會再次出現聖靈嘅澆灌，而《啟示錄》第十八章嘅第二個聲音，屆時亦會呼召嗰啲現今尚未認識福音嘅人，從巴比倫出來。「巴比倫」呢個詞，係基於「巴別」一詞，而「巴別」嘅意思係混亂，因為正係喺巴別傾覆之時，上帝使語言變亂；而正係喺五旬節，上帝將語言嘅混亂逆轉，為要將福音傳到全世界。因此，五旬節同星期日法係彼此對應嘅。
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.
喺五旬節，講語言嘅恩賜賜咗畀門徒，但佢哋當時所傳嘅信息仍然只限於猶太人。當兩條線索匯合起來，五旬節就發生喺第34年；當時司提反被石頭打死，福音隨後就傳到現今尚未認識福音嘅人當中。
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.
司提反預表那些「在祂再來的時候」復活、並且已經與祂同死的人。初熟果子的獻祭標誌着基督在第三日復活，也標誌着七七節的開始；這節期亦即五旬節，並且記念十誡在西奈山頒賜。
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日，乃與十字架相對應；因為，除其他明證之外，懷姊妹將門徒在十字架之後所經歷的失望，對應於1844年10月22日之後所隨之而來的失望。十字架與1844年10月22日，二者都預表那快將來到的星期日法案。五旬節同樣預表那快將來到的星期日法案，然而五旬節乃是在十字架之後第五十二日來到。十字架既由逾越節所預表，便引進一連串的節期；這些節期乃是記念古代以色列自滅命的使者越過埃及那一夜起，直到律法頒賜為止的古道。雖然各節期各具其本身的特色，卻彼此不可分割地連繫在一起。因此，將自逾越節至五旬節那完整的五十二日，視為一個單一的路標，乃是準確的。
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.”
因此，十字架、司提反之死，以及五旬節，皆預表那將快要來到的星期日法；屆時，對現代巴比倫之漸進式執行審判便開始，正如《啟示錄》第十八章之第二個聲音開始呼召上帝其餘的羊群從巴比倫中出來。正是在那一個路標之處，對耶路撒冷的執行審判臨到；然而，上帝因其憐憫，將聖殿與城的實際毀滅延後了將近四十年，自十字架之後直至公元七十年。古代耶路撒冷的毀滅，象徵那漸進式執行審判的開始；此審判乃始於美國，當「國家的背道隨之而來的，便是國家的毀滅。」
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.
真理係建立喺兩個見證之上；而喺基督堅立盟約嘅兩條各為三年半嘅時線當中，我哋發現咗兩個關乎死亡同復活嘅見證；呢啲見證同嗰段用以辨識即將來臨之星期日法令嘅歷史相連。啟示錄第十一章所講嘅嗰條星期日法令，被指明為「大地震的時辰」。嗰個「時辰」同兩個作出咗三年半見證嘅見證人有直接關聯。佢哋嘅見證以佢哋嘅死亡同復活作為終結。
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.
佢哋三年半嘅見證，隨後係佢哋嘅死亡同復活，已經藉住耶穌同司提反兩者嘅死亡與復活被表明；因為「命上加命」，司提反被表明為與基督一同復活。喺初熟節之中，有兩種主要嘅祭物被獻上。
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.
一個係無瑕疵嘅羊羔，另一個係大麥嘅供物。大麥象徵隨後要來嘅收成，而羊羔象徵基督。基督喺第三日復活，司提反象徵嗰啲隨後而來嘅人，而大麥象徵嗰將要隨後而來嘅收成。〈啟示錄〉第十一章中嗰兩個見證人作見證三年半，之後就被殺，然後喺三日半之後復活。嗰兩個見證人早已由基督所預表；基督乃係初熟果子，因為佢哋象徵嗰十四萬四千人，而呢十四萬四千人亦都係初熟果子。
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.
我又觀看，看哪，羔羊站在錫安山上，同祂一起的有十四萬四千人，額上都寫着祂父的名。我又聽見從天上有聲音，像眾水的聲音，又像大雷的聲音；我所聽見的，又像彈琴的用琴所彈的聲音。他們在寶座前，並在四活物和眾長老前，唱彷彿是新歌；除了那從地上贖回來的十四萬四千人以外，沒有人能學這歌。這些人未曾與婦女玷污自己，因為他們是童身。這些人是跟隨羔羊，無論祂往哪裏去。他們是從人間贖出來的，作為獻給神和羔羊的初熟果子。在他們口中察不出詭詐；因為他們在神寶座前是沒有瑕疵的。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.”
初熟節上所獻的大麥祭，乃預表其後將要跟隨而來嘅收成；而司提反喺公元34年，乃係跟隨基督喺公元31年嘅死，雖然按住「一行又一行」嘅次序，佢哋卻係死喺同一個路標之上。就初熟果子嘅祭物而論，基督係被殺嘅羊羔，而司提反就係大麥。照保羅所講，「基督」乃係「睡了之人初熟的果子」，然後就係「以後在他來的時候，是那些屬基督的」。十四萬四千人係初熟果子，而佢哋就係「羔羊無論往哪裡去，他們都跟隨他」嘅人。
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.
喺《啟示錄》第十一章「大地震」嘅「時辰」裏面，嗰兩個已經說預言三年半、其後被殺並倒臥喺街上三日半嘅見證人，復活過來。佢哋就係由司提反所預表嘅人；司提反喺預言上乃係與耶穌一同復活，但亦係喺耶穌之後復活。因此，佢哋乃係喺由無底坑上來嘅獸將佢哋殺害之後「三日半」復活。就喺同一個「時辰」，佢哋復活之時，亦作為一面旌旗升到天上。佢哋復活同升天嘅過程，喺上帝嘅預言之道中被仔細勾畫出來，其中包括：佢哋曾由司提反真實嘅死亡所預表，因此代表一種屬靈嘅死亡；而呢種死亡乃係成就喺兩個見證人身上，當佢哋由第三位天使之老底嘉運動轉變為第三位天使之非拉鐵非運動之時。
We will continue this study in the next article.
我哋將會喺下一篇文章繼續呢項研讀。
“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.
「有一件事是確定的：凡站在撒但旗幟之下的基督復臨安息日會信徒，必先放棄他們對上帝之靈所賜《證言》中所包含之警告與責備的信心。 」
“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.
「對更大嘅獻身同埋更聖潔嘅事奉之呼召，現今正被發出，並且將會繼續被發出。現時有啲傳述撒但提議嘅人，終必醒悟過來。亦有一啲身居重要受託職位嘅人，並唔明白呢個時代嘅真理。呢信息必須傳畀佢哋。若佢哋接受，基督就必接納佢哋，並使佢哋成為與祂同工嘅人；但若佢哋拒絕聽從呢信息，佢哋就會站喺黑暗之君嘅黑旗之下。」
“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.
「我奉指示要講，呢個時候寶貴嘅真理，正向人嘅心思愈來愈清楚咁顯明。以一種特別嘅意義而言，男人同女人都要食基督嘅肉，飲祂嘅血。人對真理嘅領悟將會有發展，因為真理係能夠不斷擴展嘅。真理神聖嘅創始者，將會同嗰啲繼續追求認識祂嘅人，進入更親密、而且愈來愈親密嘅交通之中。當上帝嘅子民領受祂嘅話作為天上嘅糧食時，佢哋就會知道，祂嘅出現係預備好如晨光一樣。佢哋將會領受屬靈嘅力量，正如身體喺進食之後領受肉體嘅力量一樣。」
“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.
「我哋對主將以色列子民從埃及為奴之地領出，並帶領佢哋經過曠野進入迦南，呢個計劃，實在只係明白咗一半。」
“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.
「當我哋收集福音中照耀出嚟嘅神聖光芒之時，我哋就會更清楚洞察猶太體制，並且更深領會其中重要嘅真理。我哋對真理嘅探索仍未完成。我哋所收集到嘅，只不過係幾道光線。凡唔係日日作聖言學生嘅人，就唔能夠解開猶太體制中嘅問題；佢哋亦唔會明白聖殿禮儀所教導嘅真理。由於人以屬世嘅理解去看待祂偉大嘅計劃，上帝嘅工作就受到攔阻。將來嘅生命，必會揭示嗰啲律法嘅意義；呢啲律法，乃係基督隱於雲柱之中賜畀祂子民嘅。」Spalding and Magan, 305, 306.