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?
其實，自從9/11之後隨即開始，直至相當長的一段時間以來，我們一直持續教導：活人嘅審判乃係喺9/11開始嘅。我們係從大量聖經見證之中明白呢一事實；呢啲見證從全然唔同嘅方向一同印證咗呢點。自2023年7月以來，關於活人嘅審判——即始於9/11嘅審判——我們所明白嘅細節，比起9/11之後不久所發現嘅細節更多。點解活人嘅審判會喺9/11開始？聖經所講嘅活人審判係乜嘢？
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.
喺《啟示錄》第一章入面，基督被指出嘅主要特徵，乃係祂係阿拉法同俄梅戛、首先嘅同末後嘅、起初同終結。當祂吩咐約翰寫下現今嘅事，而約翰喺咁樣做嘅時候，亦同時寫下將來嘅事，祂就以此彰顯出祂性情中呢一種屬性。耶穌總係以起初嚟顯明終局。呢就係祂所是。
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.
聖經指出，耶穌就是道。聖經第一卷書《創世記》，其意為「起初」。聖經最後一卷書是《啟示錄》，而首先在《創世記》中呈現的真理，也在《啟示錄》中被論及。《創世記》是阿拉法，《啟示錄》是俄梅戛，二者合而為道；而道就是耶穌，祂乃是阿拉法與俄梅戛。上帝的署名，或說祂的名字，都寫在聖經預言的每一段經文之中。那署名證明該段經文中的光乃是真理。
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?
如果對一段預言經文嘅詮釋，並冇帶住上帝嘅印記——即係祂嘅名，亦即係祂嘅品格——咁樣，呢個詮釋就係錯誤嘅。喺詮釋上帝預言之道嘅時候，仲有其他應當加以運用嘅試驗；但無論一個人可能採用邊一種試驗，嗰個試驗都應當喺上帝嘅話語之內被界定。若然冇人為設立嘅試驗，就會少啲人為嘅詮釋。咁，點解？又係乜嘢？對活人嘅聖經審判，係咪喺9/11開始咗？
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.
當基督喺《啟示錄》入面介紹自己嘅時候，祂表明自己係首先嘅同末後嘅，並且藉着先知約翰，說明祂品格中呢一屬性所代表嘅意義。祂指出，全卷書嘅信息乃係關於祂自己嘅啟示。祂吩咐約翰寫下當時喺約翰所處世界中現存嘅事，而約翰咁樣做嘅時候，亦就係記錄將要喺世界末了所發生嘅事。約翰係基督教會起初十二位領袖之一，因此，約翰亦就係表徵基督教會嘅終局；呢終局喺《啟示錄》第七章所代表嘅，乃係十四萬四千人同大群眾。
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.
聖經嘅邏輯係咁：耶穌就係道；萬有都係藉着祂而被創造；祂就係嗰位一直與父同在嘅道；祂亦都係聖經，因為祂就係神嘅道。喺神之道最後嘅信息之中，首先被引介出嚟、作為基督品格嘅第一個屬性，就係：祂以同一件事嘅起頭，嚟說明嗰件事嘅結局。若果一個人喺研讀聖經之時，唔將呢一個有關神品格嘅真理應用上去，佢就唔能夠真正明白乜嘢係活人嘅審判，以及點解佢喺9/11開始；而更重要嘅係，點解呢個審判差唔多已經結束。
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.
作為阿拉法與俄梅戛原則之一個例證，古代以色列乃係現代以色列之預表；此乃一項先知性真理，亦可表述為：字面之以色列預表屬靈之以色列。無論如何表達，無論係古代之字面以色列，抑或現代之屬靈以色列，皆有其起始之歷史，亦有其終結之歷史。四段歷史之中，有三段已屬過去，而我哋現今正處於第四段、亦即最後一段歷史之中。
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.
三段過去嘅歷史代表住地上歷史最後一代嘅三個見證。呢三段過去嘅歷史，指明咗嗰一代，就係《啟示錄》中所表明為十四萬四千人嘅嗰一代。仲有其他歷史嘅預言線亦都論及十四萬四千人；但十四萬四千呢個數目本身包含住預言性嘅象徵，即係十四萬四千人，乃係藉着將古時實體以色列嘅十二支派，同現代屬靈以色列嘅十二門徒相乘，而喺預言上所代表嘅人。
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.
作為阿拉法與俄梅戛嘅另一個例證，啟示錄第十四章嘅三位天使，代表一段有始有終嘅歷史。米勒派運動代表三位天使嘅起始歷史，而十四萬四千人嘅運動，則代表第三位天使信息終結之時嘅歷史。阿拉法運動宣告查案審判於1844年10月22日開始。俄梅戛運動宣告活人審判嘅開始，並指出其起始於9/11。
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.
第三個阿拉法與俄梅戛嘅例證，亦即最容易由默示加以維護嘅一點，就係：喺起初，作為阿拉法運動嘅米勒派，十個童女嘅比喻乃係逐字逐句噉應驗咗。懷姊妹喺《善惡之爭》一書中，喺該比喻於當時得以應驗嘅語境之下，指出米勒派嘅歷史。佢教導話，作為俄梅戛運動嘅十四萬四千人，亦都會使十個童女嘅比喻逐字逐句噉應驗。呢三個簡短嘅見證，乃係基督指出終局與起初相呼應。
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.
喺古代以色列嘅起始之時，主藉着門框上嘅血與希伯來人立約；而呢一件事，當然就係上帝聖言之中第一次提到「半夜呼聲」。浸禮乃係與基督建立立約關係嘅象徵，而保羅教導我哋，嗰啲離開埃及嘅希伯來人，都曾經喺「雲裏」同「海裏」受浸。當佢哋過咗海之後，就被賜下嗎哪；而嗎哪其中一個象徵意義，就係第七日安息日，係以佢作為一項試驗嘅語境之下而言。
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」代表佢哋第一次嘅考驗；而當佢哋喺第十次、亦即最後一次考驗之中，拒絕約書亞同迦勒嘅信息之時，主就棄絕咗佢哋作為祂立約嘅子民，並且與約書亞同迦勒立約。及後當佢哋終於進入應許之地嘅時候，嗰四十年間所生嘅男子，並冇受割禮，因為呢個禮儀喺加低斯嘅背叛之時已經終止，並且喺臨入境之前，再次於加低斯恢復。呢個就係阿拉法同俄梅加嘅記號。
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.
以色列人在曠野漂流四十年，是始於背叛約書亞與迦勒所傳的信息；亦終於摩西擊打磐石的悖逆，因而曲解了上帝的品格與作為。古以色列的開端，正說明了古以色列的結局。
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.
喺古代以色列嘅末期，耶穌作為瑪拉基書第三章所講嘅「立約嘅使者」，照應但以理書第九章，前來同多人堅立「盟約」一個七。基督作為立約嘅使者，正正喺祂越過前約子民嘅歷史處境之中，同基督教會立約。喺古代以色列作為上帝立約子民嘅起初，主曾越過一班前約子民，並同一班新蒙揀選嘅子民立約。到咗古代以色列嘅末期，祂所行嘅，完全都係同一件事。
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?
立約嘅象徵乃係婚姻；而由基督嘅降生直到主後70年耶路撒冷被毀，預言所陳明嘅，乃係上帝同古時按字面而言嘅以色列之間一個逐步進行嘅離婚。咁樣，呢段離婚究竟係喺乜嘢時候正式生效呢——喺祂降生之時、祂受死之時、司提反被石頭打死之時，抑或耶路撒冷被毀之時？
“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.
與此同時，來自各國的敬拜者都尋求那座獻作敬拜上帝之用的聖殿。那殿以黃金和寶石輝映，呈現出美麗與莊嚴的異象。然而，耶和華已不再能在那華美的宮殿中尋見。以色列作為一個國家，已經離棄了上帝。當基督在祂地上職事將近終結之時，最後一次注視聖殿的內部，祂說：「看哪，你們的家成為荒場留給你們。」馬太福音 23:38。直到那時，祂一直稱聖殿為祂父的殿；但當上帝的兒子從那牆垣中走出之後，上帝的同在便永遠從那為祂榮耀而建的聖殿中撤離了。——《使徒行述》，145頁。
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.
喺凱旋進城之後嘅第二日，基督宣告猶太人嘅家成為荒涼，而呢一場離婚亦正式定案。所以，當凱旋進城嗰日太陽落山之時，離婚就已經正式定案。
“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!
「耶路撒冷曾是祂悉心看顧的孩子；正如慈父為悖逆之子哀傷，照樣，耶穌也為這蒙愛的城哀哭。『我怎能捨棄你呢？我怎能眼看你被交付毀滅呢？我豈可任憑你去盛滿你罪孽的杯呢？』一個靈魂的價值是如此重大，與之相比，諸世界都黯然失色；然而此處將要喪失的，乃是一整個國民。當那迅速西沉的太陽從天際隱沒之時，耶路撒冷恩典的日子便要終結了。當隊伍在橄欖山岡上暫停之際，耶路撒冷仍未到不能悔改的時候。那時，憐憫的天使正收攏她的翅膀，要從金色的寶座上步下，讓位給公義與迅速臨到的審判。然而，基督那滿有大愛的心，仍然為耶路撒冷懇求；這城藐視了祂的憐憫，輕看了祂的警告，並且將要使自己的手染上祂的血。耶路撒冷若肯悔改，仍未算太遲。當落日最後的餘暉仍流連於聖殿、樓塔與尖頂之上時，豈不會有某位良善的天使引導她歸向救主的愛，並使她的厄運得以避免嗎？這座美麗而不聖潔的城啊，曾用石頭打死眾先知，曾棄絕上帝的兒子，正藉着她的不悔改，把自己鎖在奴役的鐐銬之中——她蒙憐憫的日子，幾乎已經耗盡了！」
“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，神的靈再次向耶路撒冷發言。在這日未完之前，又有另一個見證為基督而立。見證之聲被高舉起來，回應那來自先知性過去的呼召。若耶路撒冷肯聽這呼召，若她肯接納那正進入她城門的救主，她仍可得救。 」
“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:
有消息傳到耶路撒冷嘅官長耳中，話耶穌正同大群群眾一同走近呢座城。但佢哋對上帝嘅兒子毫無歡迎之意。佢哋心生懼怕，於是出到去迎見祂，希望驅散群眾。當隊伍正要沿橄欖山落去嘅時候，就畀官長截住。佢哋查問呢場喧騰歡呼嘅原因。當佢哋問：「呢位係誰？」嘅時候，門徒被默示之靈充滿，就回答呢個問題。佢哋以雄辯嘅辭調，重述有關基督嘅預言：
“Adam will tell you, It is the seed of the woman that shall bruise the serpent’s head.
「亞當會告訴你：那要傷蛇頭的，乃是女人的後裔。」
“Ask Abraham, he will tell you, It is ‘Melchizedek King of Salem,’ King of Peace. Genesis 14:18.
「你問阿伯拉罕，他必告訴你：那是『撒冷王麥基洗德』，即和平之王。」創世記 14:18。
“Jacob will tell you, He is Shiloh of the tribe of Judah.
「雅各會告訴你，祂是猶大支派的示羅。」
“Isaiah will tell you, ‘Immanuel,’ ‘Wonderful, Counselor, The mighty God, The everlasting Father, The Prince of Peace.’ Isaiah 7:14; 9:6.
「以賽亞會告訴你，『以馬內利』，『奇妙策士、全能的神、永在的父、和平的君。』」以賽亞書 7:14；9:6。
“Jeremiah will tell you, The Branch of David, ‘the Lord our Righteousness.’ Jeremiah 23:6.
「耶利米會告訴你：大衛的苗裔，『耶和華我們的義。』」耶利米書 23:6。
“Daniel will tell you, He is the Messiah.
「但以理會告訴你，祂就是彌賽亞。 」
“Hosea will tell you, He is ‘the Lord God of hosts; the Lord is His memorial.’ Hosea 12:5.
「何西阿會告訴你，祂乃是『耶和華萬軍之 神；耶和華是祂可記念的名。』」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.
「施洗約翰會告訴你，祂乃是『神的羔羊，除去世人罪孽的。』約翰福音 1:29。」
“The great Jehovah has proclaimed from His throne, ‘This is My beloved Son.’ Matthew 3:17.
偉大嘅耶和華已經從祂嘅寶座宣告：『這是我所愛的兒子。』馬太福音 3:17。
“We, His disciples, declare, This is Jesus, the Messiah, the Prince of life, the Redeemer of the world.
「我哋，祂嘅門徒，宣告：呢位就係耶穌，彌賽亞，生命之君，世人嘅救贖主。」
“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.
「黑暗權勢之君也承認祂，說：『我知道你是誰，乃是神的聖者。』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.
基督凱旋進城嘅歷史，預表咗米勒派時期午夜呼喊嘅歷史。懷愛倫姊妹所引述嘅段落指出，當進城開始之時，百姓乃係喺聖靈嘅感動之下；其後基督停住，為耶路撒冷哀哭。此後，佢繼續進城，然後面對猶太人領袖。我想將呢個故事中某啲特徵抽離出嚟，好辨認出喺米勒派歷史中重複出現嘅路標。但首先，我想就開頭同結尾提出一點。我哋頭先所引自懷愛倫姊妹嘅內容，係一章嘅結尾，而下一章嘅開頭係咁樣講。
“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.
基督凱旋進入耶路撒冷，只不過是祂將來駕着天上的雲、帶着能力與榮耀降臨之事的朦朧預表；那時，在天使的凱旋與聖徒的歡騰之中，祂要來到。到那時，基督對祭司和法利賽人所說的話便要應驗：「從今以後，你們不得再見我，直等到你們說：奉主名來的是應當稱頌的。」馬太福音 23:39。撒迦利亞在先知的異象中蒙指示，看見那最終得勝的日子；他也看見那些在第一次降臨時棄絕基督之人的結局：「他們必仰望我，就是他們所扎的；必為我悲哀，如喪獨生子，又為我愁苦，如喪長子。」撒迦利亞書 12:10。當基督看見那城並為之哀哭時，祂已預見這一幕。在耶路撒冷現世的傾覆之中，祂看見了那班干犯流上帝兒子之血之民最終的毀滅。
“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.
門徒看見猶太人對基督的仇恨，但他們尚未看出這仇恨將會導致甚麼後果。他們尚未明白以色列的真實情況，也未能領會那將要臨到耶路撒冷的報應。基督便藉着一個富有深意的實物教訓，向他們揭示這一切。
“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.
「向耶路撒冷所發出嘅最後呼籲，已經徒然無功。祭司同官長聽見群眾回應『呢一位係邊個？』呢個問題時，所發出、迴響住昔日先知性聲音嘅話語；但佢哋並冇接受呢聲音係出於靈感默示。佢哋又憤怒，又驚愕，於是企圖叫群眾噤聲。人群當中有羅馬官員；耶穌嘅仇敵就向佢哋控告耶穌，話祂係一場叛亂嘅領袖。佢哋聲稱，祂快要奪取聖殿，並要喺耶路撒冷作王掌權。」《歷代願望》，580頁。
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.”
我不願忽略嘅重點係：基督榮耀進入耶路撒冷，所預表嘅唔單止係米勒派歷史中嘅午夜呼聲，亦都係世界嘅終局。呢件事同基督喺《啟示錄》第二十章所述千禧年開始時嘅再來有關，亦都同祂喺千禧年結束時帶同新耶路撒冷降臨有關。佢亦都同惡人喺祂第二次降臨時嘅死亡，以及佢哋喺千禧年結束時所受嘅最後審判有關。最後一段嘅開頭寫道：「向耶路撒冷所作最後嘅呼籲，已經歸於徒然。祭司同官長聽見群眾回答『這是誰？』呢個問題時，將過去先知嘅聲音重複迴響出來；但佢哋並冇接受呢聲音為默示之聲。」
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.
最後嘅呼籲都係徒然，而呢個呼籲被表述為「過去嘅先知之聲」。基督時代嘅群眾拒絕咗佢哋最後嘅呼籲，因為佢哋拒絕咗耶利米要佢哋歸回古道嘅勸戒。佢哋亦都拒絕咗「律上加律」嘅方法，因為門徒曾經回答「這是誰」呢個問題，係將幾位見證人一同帶出，律上加律，呢度一點、嗰度一點。
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之時，祂在途中停下來。這是以預言的應驗開始的：門徒為基督取得那匹給祂騎乘的驢。祂從未騎過牲口，而那牲口也從未被人騎過。這當中的邏輯顯明這是一個神蹟；因為有哪一頭牲口會在第一次就容許人騎上去？又有誰曉得如何駕馭一頭從未被騎過的驢呢？這與非利士人把供物連同約櫃一同放在車上，又套上兩頭正在乳養牛犢、從未拉過車的母牛；牠們竟立刻離開牛犢，啟程把約櫃送回希伯來人那裏的情形相似。約櫃正前往耶路撒冷；而當大衛最終把它迎進耶路撒冷時，他就預表了基督凱旋進城。
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，群眾就開始把自己嘅衣服鋪喺路上，又砍下棕樹枝，呼喊話：「和散那歸於大衛之子！奉主名來的是應當稱頌的！高高在上和散那！」（Matthew 21:9）領袖們加以抗拒，要求耶穌叫群眾住聲。眾人繼續前行，耶穌就停下來，為失喪的人類哀哭；耶路撒冷正是呢一切嘅代表。其後，隊伍繼續前進，領袖們再次出面干預，強硬要求知道耶穌係誰。於是門徒就以先知一行又一行嘅見證作出回應。
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.
我哋而家所考察嘅呢段歷史，之前先有拉撒路嘅復活；呢件事標誌住喺十個童女比喻所表明嘅預言路線中第一次失望；亦有烏撒伸手扶約櫃，喺大衛凱旋進入耶路撒冷嗰條路線之中。第一次失望同一段耽延嘅時期有關，而基督喺初次聽見拉撒路病咗嘅時候，確係曾經耽延；正如大衛喺烏撒死去之處把約櫃留低，直到後來先將約櫃接返嚟，亦都曾經耽延一樣。拉撒路死咗，之後又復活。此後，拉撒路就係嗰位牽住耶穌所騎嘅驢駒進入耶路撒冷嘅人。
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.
喺米勒派嘅歷史之中，第二位天使於1844年4月19日、即第一次失望之時來到；呢件事標誌住耽延時期嘅開始。此後，Samuel Snow 開始逐步發展午夜呼聲嘅信息。呢個信息漸進嘅發展，乃由基督進入耶路撒冷所預表。Snow 工作嘅推進，亦由約櫃嘅行程所表徵：由非利士人之地，到牛車上，到烏撒，最終進入耶路撒冷。
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.
當領袖吩咐基督叫群眾噤聲之時，這一段記述首先以百姓的宣告開始，接着是基督哀哭，然後當那些頑梗的領袖追問基督是誰之時，便有門徒的宣告。那在百姓身上彰顯出來、並引發頑梗領袖作出第一個回應的默示，後來在門徒身上再次重現；當他們把昔日眾多先知性的見證「一行又一行」地陳明出來時，便是如此。那一天日落之時，古以色列便與神離異了。
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.
喺嗰段歷史中，我哋得知門徒並未「明白那將要臨到耶路撒冷的報應」。「那將要臨到耶路撒冷的報應」，乃藉着「一個重要的實物教訓」向門徒說明。呢個重要的實物教訓，就係對無花果樹的咒詛。耶路撒冷的毀滅——即門徒當時尚未明白之事——乃由對無花果樹的咒詛所表明；此外，亦由基督先前所講論有關無花果樹的比喻所表明。
“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.
「呢個警告係為住萬世而設。基督咒詛嗰棵由祂自己能力所創造嘅樹呢一件事，乃係對一切教會同一切基督徒嘅警告。冇人可以活出上帝嘅律法，而唔去服事他人。但有好多人並冇活出基督嗰種憐憫、無私嘅生命。有啲自以為係優秀基督徒嘅人，並唔明白點樣先算係為上帝服務。佢哋籌劃、思量，都係為咗取悅自己。佢哋行事只係以自我為依歸。對佢哋嚟講，時間嘅價值，只在乎佢哋能為自己積聚幾多。在人生一切事務上，呢個就係佢哋嘅目標。佢哋服事唔係為別人，乃係為自己。上帝創造佢哋，係要佢哋活喺一個必須實行無私服事嘅世界裏。祂定意要佢哋盡一切可能去幫助同胞。只係自我太過膨脹，以致佢哋乜嘢都睇唔見。佢哋同人類並冇接觸。凡係咁樣為自己而活嘅人，就好似嗰棵無花果樹一樣，外表樣樣齊全，卻冇果子。佢哋遵守敬拜嘅形式，卻冇悔改，亦冇信心。佢哋喺口頭上尊崇上帝嘅律法，但卻缺乏順服。佢哋話是，卻唔去行。基督對無花果樹所宣告嘅判語，顯明呢種虛妄嘅假裝喺祂眼中係何等可憎。祂宣告，公開犯罪嘅人，罪比不上嗰啲自稱服事上帝、卻唔結果子歸榮耀與祂嘅人咁重。」
“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.
「喺基督往耶路撒冷之前所講嘅無花果樹比喻，同埋佢咒詛嗰棵冇結果子嘅樹時所教訓嘅功課，有直接嘅關聯。」《歷代願望》，第584頁。
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.
喺同眾領袖最後一次交鋒之後，耶穌退去，整夜禱告；到咗早晨，當祂經過嗰棵無花果樹嘅時候，祂就咒詛咗佢。
“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.
除咗某啲地方之外，當時並唔係成熟無花果嘅時節；而且喺耶路撒冷周圍嘅高地上，確實可以話：「收無花果嘅時候還沒有到。」但喺耶穌所到嘅果園裏面，有一棵樹似乎比其餘所有樹都更早。佢已經滿佈葉子。無花果樹嘅本性係，葉子未展開之前，正在生長嘅果子已經出現。所以，呢棵滿有葉子嘅樹，顯出果子發育良好嘅景象。然而，佢嘅外表卻係虛假嘅。耶穌察看佢嘅枝子，從最低嘅大枝直到最高嘅嫩枝，所找到嘅「不過係葉子，別無所有。」佢只係一堆矯飾嘅枝葉，除此以外，別無他物。
“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.’
基督向它發出了嚴厲的咒詛。祂說：「從今以後，永遠沒有人吃你的果子。」翌日早晨，當救主和祂的門徒再往城裏去的時候，那枯槁的枝條和下垂的葉子引起了他們的注意。彼得說：「夫子，請看，你所咒詛的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.
「基督咒詛無花果樹呢一舉，令門徒大為驚訝。喺佢哋睇嚟，呢件事似乎唔似祂一貫嘅行事同作為。佢哋時常聽見祂宣告，祂來並唔係要定世人嘅罪，乃係要叫世人藉着祂得救。佢哋記得祂嘅話：『人子來，不是要滅人的性命，乃是要救人的性命。』路加福音 9:56。祂奇妙嘅作為，向來都係為咗恢復，從來唔係為咗毀滅。門徒所認識嘅祂，只係嗰位使人復原者、醫治者。呢一舉乃屬獨一無二。佢哋心裏發問：呢樣做究竟有咩用意呢？」
“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「喜愛施慈愛」。「主耶和華說：我指着我的永生起誓，我不喜悅惡人死亡。」彌迦書 7:18；以西結書 33:11。對祂而言，施行毀滅的工作同宣告審判，乃是「奇異的工」。以賽亞書 28:21。然而，祂乃是出於憐憫與慈愛，揭開將來的帕子，向世人顯明行罪之路的結果。
“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.
「詛咒無花果樹乃是一個以行動演出的比喻。嗰棵不結果子、竟然喺基督面前炫耀其矯飾繁茂葉子嘅樹，正係猶太民族嘅象徵。救主願意向祂嘅門徒清楚表明以色列滅亡嘅原因同埋其必然性。為此，祂賦予嗰棵樹道德性質，使佢成為闡明神聖真理嘅解說者。猶太人喺萬國之中顯然自成一類，自稱效忠於上帝。佢哋曾特別蒙祂恩待，並且自命比萬民更有義。但佢哋因愛世界同貪圖利益而敗壞。佢哋誇口自己有知識，然而卻唔明白上帝嘅要求，並且滿有虛偽。正如嗰棵不結果子嘅樹一樣，佢哋高舉虛飾嘅枝葉，外貌繁盛，悅人眼目，卻『不過有葉子』。猶太教連同其宏偉嘅聖殿、神聖嘅祭壇、戴冠冕嘅祭司，以及莊嚴隆重嘅儀式，喺外表上確係華美；但謙卑、仁愛同慈惠卻付諸闕如。」《歷代願望》，581、582頁。
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?”
我哋一開始提出咗兩個問題，而我哋現正喺回答呢兩個問題嘅過程當中。嗰兩個問題就係：「點解活人嘅審判係喺九一一開始？聖經所講活人嘅審判係乜嘢？」
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.
我哋啱啱所列出嗰幾行預言，乃係聖經對活人審判嘅見證。呢幾行預言所論及嘅，遠遠唔止係審判嘅「A、B、C」咁簡單；不過，我哋首先係要回答 9/11 同埋活人審判嘅問題。
“‘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.
先知但以理說：「我觀看，見有寶座設立，上有亙古常在者坐着；祂的衣服潔白如雪，頭上的髮如純淨的羊毛；祂的寶座乃火焰，其輪乃烈火。有火河從祂面前發出湧流；事奉祂的有千千，在祂面前侍立的有萬萬；審判者已經就座，案卷也都展開了。」但以理書 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.
「先知在異象中所見的，正是那偉大而莊嚴的日子；到那日，世人的品格與人生都要在全地的審判者面前逐一受察驗，各人都要按着自己的行為受報。亙古常在者就是父上帝。詩人說：『諸山未曾生出，地與世界你未曾造成，從亙古到永遠，你是上帝。』詩篇 90:2。那位作為一切生命之源、萬法之本的主，必要在審判中居首主持。又有聖天使作為差役和見證者，數目有『萬萬，千千』，侍立於這大審判庭前。」
“‘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.
「『我喺夜間異象中觀看，見有一位好似人子嘅，駕着天上嘅雲而來，被領到亙古常在者面前；得了權柄、榮耀、國度，使各方、各國、各族嘅人都事奉祂；祂嘅權柄係永遠嘅權柄，必不廢去。』但以理書 7:13, 14。呢度所描述基督嘅來臨，並唔係祂第二次來到地上。祂乃係到天上亙古常在者嗰度，去領受權柄、榮耀同國度；呢啲都將會喺祂作為中保嘅工作結束之時賜畀祂。預言所預告喺1844年2300日終結之時要發生嘅，正係呢一次來臨，而唔係祂第二次降臨到地上。我哋偉大嘅大祭司，有天使隨同，進入至聖所，喺嗰度顯現喺上帝面前，為人類執行祂聖職工作最後嘅行動——進行查案審判嘅工作，並為一切顯明有權得着其福益嘅人作贖罪。」
“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.
「喺預表性嘅聖所崇祀之中，只有嗰啲曾經帶住認罪同悔改嚟到上帝面前，而佢哋嘅罪又藉住贖罪祭之血轉移到聖所嘅人，先有分於贖罪日嘅崇祀。照樣，喺末後大贖罪同查案審判嘅大日之中，所被審理嘅，只有自稱屬上帝子民之人嘅案件。惡人嘅審判乃係一項截然不同、彼此分開嘅工作，並且係喺較後嘅時期先至進行。『因為時候到了，審判要從上帝的家起首；若是先從我們起首，那不順從上帝福音的人，將有何等的結局呢？』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.
天上嘅案卷，即係記錄人名同人所行之事嘅冊籍，乃係用嚟決定審判裁決嘅根據。先知但以理話：「審判者已經坐著，案卷都展開了。」啟示者描寫同一幕景象時，又補充話：「另有一卷展開，就是生命冊；死了的人都憑着這些案卷所記載嘅，照佢哋所行嘅受審判。」啟示錄 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」載有一切曾進入上帝事奉之人嘅名字。耶穌吩咐佢嘅門徒話：「要歡喜，因為你哋嘅名記錄在天上。」路加福音 10:20。保羅提到佢忠心嘅同工，話佢哋「名字都在生命冊上。」腓立比書 4:3。但以理展望到「從有國以來直到此時，沒有這樣的」患難時候，宣告上帝嘅子民必蒙拯救，「凡名錄在冊上的，必得拯救。」但啟示錄嘅作者又話，惟有嗰啲名字「記在羔羊生命冊上」嘅人，先可以進入上帝嘅城。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.
「有一本『記念冊』寫在上帝面前，其中記錄了『敬畏耶和華、思念祂名的人』所行的一切善事。」瑪拉基書 3:16。佢哋信心嘅言語、愛心嘅行為，都記錄喺天上。尼希米提到呢件事，佢話：「我的上帝啊，求祢記念我……不要塗抹我為我上帝的殿與其中的禮儀所行的善。」尼希米記 13:14。喺上帝記念之冊裏面，每一件公義嘅行為都被永遠存記。喺嗰度，每一次所抗拒嘅試探、每一樣所勝過嘅邪惡、每一句所表達嘅溫柔憐憫之言，都被忠實記載。而每一項犧牲、每一番為基督緣故所忍受嘅痛苦同憂傷，也都被記錄。正如詩篇作者所說：「我幾次流離，祢都記數；求祢把我眼淚裝在祢的皮袋裏；這不都記在祢冊子上嗎？」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.
人類嘅罪亦都有記錄。「因為 神必審問一切所作嘅事，連一切隱藏嘅事，無論係善，係惡。」 「凡人所講嘅閒話，當審判之日，必要句句供出來。」救主又話：「因為要憑你嘅話定你為義，也要憑你嘅話定你有罪。」傳道書 12:14；馬太福音 12:36, 37。隱密嘅意念同動機，都顯露喺嗰無誤嘅冊籍之中；因為 神「要照出暗中隱藏嘅事，顯明人心裏嘅意念。」哥林多前書 4:5。「看哪，呢事喺我面前寫著……就係你哋嘅罪孽，同你哋列祖嘅罪孽，一同記下，呢係耶和華說嘅。」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.
「各人的工作都要在上帝面前受審閱，並按其忠心或不忠心而被記錄下來。於天上的冊子中，在各人的名字旁邊，都以可怕的精確記下每一句錯誤的說話、每一個自私的行為、每一項未曾履行的本分，以及每一宗隱秘的罪，連同一切詭詐的偽飾。從天而來的警告或責備若被忽略，虛耗了的光陰、未曾善用的機會、所施加或為善或為惡的影響，及其深遠的結果，都一一由那位記錄的天使載錄下來。」
“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.
「上帝的律法乃係喺審判之中，用以試驗人品格同人生嘅標準。」智慧人說：「你當敬畏上帝，謹守祂的誡命，因為這是人所當盡的本分。因為人所作的一切事，連一切隱藏的事，無論是善是惡，上帝都必審問。」傳道書 12:13, 14。使徒雅各勸勉他的弟兄說：「你們既然要按使人自由的律法受審判，就該照這律法說話行事。」雅各書 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.
「凡喺審判中被『算為配得』嘅人，必有分於義人嘅復活。耶穌話：『惟有算為配得那世界，與從死裡復活的人，……和天使一樣；既是復活之子，就為神的兒子。』路加福音 20:35, 36。祂又宣告：『行善的，復活得生。』約翰福音 5:29。義人嘅死者，唔會喺嗰場審判之前復活；正喺嗰場審判中，佢哋被算為配得『生命的復活』。因此，當佢哋嘅記錄被查閱、案件被裁定之時，佢哋本人唔會親身在庭。」
“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.
「耶穌將要以佢哋嘅中保身分顯現，喺上帝面前為佢哋代求。『若有人犯罪，在父那裡我哋有一位中保，就係嗰義者耶穌基督。』約翰一書 2:1。『因為基督並唔係進入人手所造嘅聖所，呢啲不過係真聖所嘅影像；乃係進入天堂本身，現今為我哋顯喺上帝面前。』『所以，凡藉着祂進到上帝面前嘅人，祂都能拯救到底；因為祂係長遠活着，替佢哋代求。』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.
「當審判中案卷展開嘅時候，一切信靠耶穌之人嘅人生，都要喺上帝面前受審查。由最早住喺地上嘅人開始，我哋嘅中保逐代呈上各人嘅案件，最後以當代仍然活着嘅人作結。每一個名字都被提及，每一宗案件都被仔細查究。有啲名字被接納，有啲名字被棄絕。若有人嘅罪仍然留喺案卷之上，既未悔改，亦未蒙赦免，佢哋嘅名字就要從生命冊上被塗抹，佢哋善行嘅記錄亦要從上帝嘅紀念冊上被刪除。主曾對摩西宣告：『誰得罪我，我就從我嘅冊上塗抹誰。』出埃及記 32:33。先知以西結又話：『義人若離義而行罪孽，……他所行的一切義，都不被記念。』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.
我哋會喺本系列嘅下一篇文章繼續呢項研讀，並回答所提出嘅問題。