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.
在上一篇文章中，我们指出，启示指出，犹太人对福音的拒绝在十字架时被“盖上了印记”，并在司提反被石头打死时再次得到确认。这怎么理解呢？当然，那段历史中那些好争辩的犹太人对福音的拒绝是一个渐进的过程。他们在祂降生时就已经被越过了。从基督降生到司提反被石头打死，正说明对福音的拒绝是逐步发生的。
“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.
世人并不知晓，但这消息使天庭充满欢腾。来自光明世界的圣洁生灵，以更深、更温柔的关切被吸引来到地上。因祂的同在，整个世界更加明亮。伯利恒的群山之上，聚集着无数天使。他们等待信号，要向世人宣告这佳音。若以色列的领袖对所托忠诚，他们本可以同享宣告耶稣诞生的喜乐。但如今他们被越过了。《历代愿望》，47。
From the birth of Jesus to the death of Stephen the progressive rejection of the gospel by ancient Israel is illustrated. Acknowledging the Jews rejection of Christ as progressive allows an identification of “sealing their rejection,” at both the cross, where the veil of the temple was rent, and at Stephen’s death. The rending of the veil was a symbol that they were no longer God’s covenant people, and when Stephen was stoned, Stephen saw Jesus standing on the right hand of God, which in Daniel chapter twelve, verse one is a symbol of the close of probation. The destruction of Jerusalem is also a symbol of the close of probation.
从耶稣的诞生到司提反之死，古代以色列对福音的逐步拒绝得以显明。承认犹太人对基督的拒绝是渐进的，使人能够将“封定他们的拒绝”的时点识别在两处：一是在十字架上，圣殿的幔子裂开之时；二是在司提反之死。幔子裂开象征他们不再是神的约民；而当司提反被石头打死时，他看见耶稣站在神的右边，这在但以理书十二章一节中是恩典期结束的象征。耶路撒冷的毁灭也同样是恩典期结束的象征。
“The retribution to come upon Jerusalem could be delayed only a short time; and as Christ’s eye rested upon the doomed city, he saw not merely its destruction, but the destruction of a world. He saw that as Jerusalem was given up to destruction, so the world will be given up to its doom. He saw the retribution that will be visited on the adversaries of God. The scenes that were transacted at the destruction of Jerusalem will be repeated at the great and terrible day of the Lord, but in a more fearful manner.” Review and Herald, December 7, 1897.
将要临到耶路撒冷的报应只能延迟不久；当基督的目光落在这座注定灭亡的城上时，他所看见的不仅是它的毁灭，更是整个世界的毁灭。他看见，正如耶路撒冷被交付给毁灭，这世界也将被交付给其厄运。他看见那将要临到神的仇敌的报应。耶路撒冷被毁时所发生的那些景象，将在主那大而可畏的日子重演，只是以更可怕的方式。Review and Herald，1897年12月7日。
It was only God’s mercy that prevented Jerusalem from being destroyed at the cross.
唯有上帝的怜悯才使耶路撒冷没有在十字架之时被毁灭。
“In the Jews’ crucifixion of Christ was involved the destruction of Jerusalem. The blood shed upon Calvary was the weight that sank them to ruin for this world and for the world to come. So it will be in the great final day, when judgment shall fall upon the rejecters of God’s grace. Christ, their rock of offense, will then appear to them as an avenging mountain. The glory of His countenance, which to the righteous is life, will be to the wicked a consuming fire. Because of love rejected, grace despised, the sinner will be destroyed.” The Desire of Ages, 600.
犹太人将基督钉十字架的行为，也意味着耶路撒冷的毁灭。在各各他山上所流的血，是那压沉他们、使他们在今世与来世走向灭亡的重担。到了那伟大的末日，当审判临到拒绝上帝恩典的人时，也必如此。基督，这块使他们绊跌的磐石，那时将向他们显为复仇的山岳。他面容的荣光，于义人是生命，于恶人却是吞灭的烈火。因着爱被拒、恩被藐视，罪人将被毁灭。《历代愿望》，第600页。
It was only God’s mercy that lingered in not bringing Jerusalem’s destruction at the time of the cross.
唯有神的怜悯还在忍耐，没有在十字架之时就降下对耶路撒冷的毁灭。
“For nearly forty years after the doom of Jerusalem had been pronounced by Christ Himself, the Lord delayed His judgments upon the city and the nation. Wonderful was the long-suffering of God toward the rejectors of His gospel and the murderers of His Son.” The Great Controversy, 27.
自从基督亲自宣告耶路撒冷的灭亡之后，近四十年之久，主都推迟了祂对这座城和这个民族的审判。神对那些拒绝祂福音并杀害祂儿子之人的恒久忍耐，何等奇妙。《善恶之争》，27。
At the time of His last temple cleansing Jesus had set forth the warning to flee Jerusalem when the abomination of desolation, spoken of by Daniel the prophet, was seen by His followers. The first time He cleansed the temple He had stated that the Jews had made His father’s house a den of thieves, but the last time He said “your house” is left unto you desolate. Even before the cross, which was just about to take place, the temple where the veil was to be rent at the crucifixion had already been identified as the Jew’s house, not God’s house. Sister White addresses when Christ made that declaration, and as her testimony proceeds she also addresses the forty years of extended mercy.
在他最后一次洁净圣殿的时候，耶稣已经发出警告：当他的门徒看见先知但以理所说的“那行毁坏可憎的”时，就要逃离耶路撒冷。他第一次洁净圣殿时，曾指出犹太人把他父的家变成了贼窝；但最后一次，他说：“你们的家留给你们，成为荒场。”甚至在十字架之前——就在受难即将发生之时——那座幔子将在受难时被撕裂的圣殿，已经被称为犹太人的家，而不是神的家。怀爱伦姐妹说明了基督何时作出这一宣告；随着她的见证展开，她也论及延长的四十年怜悯期。
“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? . . .
基督对祭司和官长所说的那句“看哪，你们的家留给你们，成为荒凉”（马太福音23:38），使他们心惊胆寒。他们装作漠不关心，但这些话意味着什么，这个问题在他们心里不断浮现。似乎有一种看不见的危险在威胁着他们。那座作为民族荣耀的宏伟圣殿，难道很快就要化为一堆废墟吗？……
“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.
基督给门徒一个耶路撒冷将遭毁灭的记号，并告诉他们如何逃脱：“你们看见耶路撒冷被军队围困，就知道它荒凉的时候近了。那时，在犹太的，应当逃到山上；在城中的，应当离开；在乡间的，不要进城。因为这是报应的日子，使所写的一切事都得以应验。”这道警告是为了在四十年后耶路撒冷被毁时得以遵行而给出的。基督徒遵从了这警告，城破之时，没有一个基督徒丧生。——《世代的渴望》，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.
基督在公元31年被钉十字架，将近四十年后的公元70年，耶路撒冷在历时三年半的围困之后被毁。既然在但以理书第九章第二十四节所标明的七十周中还剩下三年半的恩典期，耶路撒冷怎么可能在公元31年的十字架上就被毁灭呢？这些看似矛盾之处该如何解决？最简单的解决办法，是指出这样一个事实：当谈到由七十周所代表的恩典期的结束时，必须将其理解为一个渐进性的恩典期结束。此说法固然正确，但在应用那段历史的路标时，它会使任何预言上的精确性消失。我将尝试解释。
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.
如果五旬节代表那即将来临、在巴比伦中的其他羊群被呼召出来的“星期日法令”，为什么直到五旬节后三年半，福音才传到外邦人？基督之死还是司提反之死，是古代以色列恩典期结束的记号？如果处于老底嘉状态的复临运动在即将来临的星期日法令时就不再是教会，那么，公元70年圣殿的毁灭是否代表在星期日法令时老底嘉复临运动“圣殿”的终结？那些看似矛盾之处，通过应用“律上加律，例上加例”便得以解决；当采用这种应用时，我们所识别的路标之见证就会变得非常清楚而简明。
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.
基督确认盟约的那一周被分为两个相等的三年半时期。第一个三年半始于基督的洗礼，终于他的死亡。洗礼是他死亡与复活的象征，因此那段三年半的起点与终点是相同的。在那段时期，基督只向犹太人传讲福音。那三年半的结束标志着随后的三年半的开始。第二个三年半的开始以基督之死为起点，并以司提反之死为终点。在那段时期，门徒只向犹太人传讲福音。
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.”
那两个时期——它们是彼此独立的预言线——要以“一行接一行”的方式合并在一起。开头与结尾都带有阿尔法与欧米伽的印记，因为起始与终结的历史是相同的。两个时段的长度相同，在每个时段中所进行的工作也相同。作为首先的也是末后的基督，同时也是万物的创造者，因此在这方面他也是真理的创造者。希伯来语中“真理”一词由三个希伯来字母构成。将希伯来字母表中的第一个字母、接着第十三个字母、再加上最后一个字母组合起来，便形成了希伯来语的“真理”一词。
Both of the periods of three and a half years have Christ as the first and the last, for Christ is at the beginning of the first period at His baptism, as He is at the ending at His death in the first period. And Christ is at His death in the beginning of the second period and He is standing at the right hand of God at the ending of the second period. The number thirteen is the symbol of rebellion, and in both periods whether the gospel was presented in person by Christ, or in the second period by His disciples, the quibbling Jews rebelled against the message of the gospel.
两段三年半的时期都以基督为首先的、末后的，因为第一段时期的起头是祂受洗，第一段时期的末了是祂的死亡。而第二段时期的起头是祂的死亡，第二段时期的末了则是祂站立在神的右边。数字十三是叛逆的象征；在这两段时期中，无论是第一段由基督亲自传讲福音，还是第二段由祂的门徒传讲，那些好辩的犹太人都悖逆了福音的信息。
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.
这两个时期的长度相同，带有阿尔法和欧米伽的标志，并指向同一条福音信息。这两个时期要以“律上加律，例上加例”的方式并合起来。“律上加律，例上加例”的方法论，就是晚雨的考验方法。它是末时的方法论；在末时借着这一方法论所辨明并确立的那些真理，正是在为十四万四千人封印期间炼净利未子孙的真理。
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.
他要把知识教给谁呢？他要使谁明白教训呢？难道是那些刚断奶、离开乳房的人吗？因为诫命上加诫命，诫命上加诫命；律例上加律例，律例上加律例；这里一点，那里一点。因为他必用结巴的嘴唇和另一种语言对这百姓说话。他曾对他们说：“这是安息，你们可以使疲乏的人得安息；这是歇息之处。”他们却不肯听。但耶和华的话临到他们就成为：诫命上加诫命，诫命上加诫命；律例上加律例，律例上加律例；这里一点，那里一点，使他们去而向后跌倒，且摔碎、陷入罗网并被擒拿。以赛亚书 28:9-13。
The next verse in Isaiah addresses the scornful men that rule the people of Jerusalem. For those scornful men, the “rest and the refreshing” (the latter rain), which they refused to “hear,” is what causes them to “go, and fall backward, and be broken, and snared, and taken.” That test was presented to them from another tongue, for Elijah, John the Baptist and William Miller were not trained in the theological schools of their respective histories. The latter rain message that tests Laodicean Adventism, is the message that is produced by the application of “line upon line.”
以赛亚书中的下一节是对统治耶路撒冷百姓的亵慢之人所说的。对于那些亵慢之人，他们所拒绝“听从”的“安息与清新”（“晚雨”），正是使他们“去，向后仆倒，破碎，陷入网罗，并被擒拿”的原因。那项试验是借着另一种语言向他们呈现的，因为以利亚、施洗约翰和威廉·米勒都未受过各自历史时期神学学校的训练。考验老底嘉的复临主义的晚雨信息，是由运用“经上加经”而产生的信息。
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.
当那一周中基督确认这约的前三年半叠加到后面的三年半之上时，我们就会发现预言性的光照，得以澄清求索者心中可能产生的任何表面上的不一致。那一周正是立约的使者要确认这约的时候，而圣经中的约必须用血来确认。基督的受洗与被钉十字架，以及司提反被石头打死，都关乎血。两条线都代表约的血，而这些线正在确认这约。
When brought together “line upon line,” the baptism and crucifixion are the first waymark, and the crucifixion and stoning of Stephen are the last waymark. When brought together into one line we find the cross and Michael standing up at the death of Stephen as two witnesses of the Jews sealing their rejection of the gospel. The death of Christ, is also the death of His disciple Stephen, which is Passover when the two lines are combined. Three days later Christ is resurrected as the First Fruit offering.
当把它们“线接着线”地放在一起时，洗礼和钉十字架是第一个路标，而钉十字架和司提反被石头打死是最后一个路标。把它们合并成一条线时，我们发现十字架与米迦勒在司提反之死时的站起，作为两个见证，封定了犹太人对福音的拒绝。基督的死也对应着他门徒司提反的死；当两条线合并时，这就是逾越节。三天之后，基督复活，成为初熟的供物。
But now is Christ risen from the dead, and become the first fruits of them that slept. 1 Corinthians 15:20.
但如今，基督已经从死里复活，成为睡了的人初熟的果子。哥林多前书 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.
在逾越节与第三天的初熟节之间，是无酵节的开始。无酵饼不会“发起来”，而基督并没有在第二天复活，他是在第三天复活的。在“一行接一行”的应用中，基督与司提反同死，但司提反在基督之后复活，因为初熟果子的复活是有次序的。
But every man in his own order: Christ the first fruits; afterward they that are Christ’s at his coming. 1 Corinthians 15:22.
但各人按着自己的次序：基督是初熟的果子；随后在他降临的时候，属基督的人。哥林多前书 15:22。
The Spring feasts cannot be separated from each other, for they are directly related to one another. In this sense, Pentecost represents the soon-coming Sunday law, when there will be a repetition of the pouring out of the Holy Spirit, and the second voice of Revelation chapter eighteen will then call those that do not currently know the gospel, to come out of Babylon. The word “Babylon,” is based upon the word, “Babel,” which means confusion, for it was in the fall of Babel that God confused the languages, and it was at Pentecost that God reverses the confusion of the languages in order to carry the gospel to the world. Thus Pentecost and the Sunday law align.
春季的节期彼此不可分割，因为它们彼此直接相关。就这个意义而言，五旬节象征那即将到来的周日法令；那时圣灵的浇灌将会重演，而《启示录》第十八章中的第二个声音也将呼召那些目前还不认识福音的人从巴比伦出来。“巴比伦”一词源自“巴别”，意为“混乱”，因为在巴别的倾覆之时，神混乱了语言；而在五旬节，神又扭转了语言的混乱，为要把福音传到全世界。因此，五旬节与周日法令彼此相合。
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.
在五旬节，方言的恩赐赐给了门徒，但他们当时的信息仍然局限于犹太人。把两条线索合在一起看，五旬节就落在公元34年，那时司提反被石头打死，随后福音被传给那些当时尚未认识福音的人。
Stephen represents those who are resurrected “at His coming,” but who have died with Him. The First Fruit offering marks the resurrection of Christ on the third day, and it also marks the beginning of the Feast of Weeks, which is also the feast of Pentecost, and which commemorates the giving of the Ten Commandments at Sinai.
司提反代表那些“在祂再来时”复活、但已与祂同死的人。初熟之物的献祭标志着基督第三日的复活，也标志着七七节的开始；这节也称五旬节，用以纪念在西奈赐下十诫。
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日与十字架相对应，因为在诸多证据中，怀特姐妹把十字架之后门徒的失望与1844年10月22日之后的失望相对应。十字架和1844年10月22日都预表即将到来的星期日法令。五旬节也预表即将到来的星期日法令，但五旬节是在十字架之后五十二天才到来的。被逾越节所预表的十字架，开启了一系列节期，这些节期纪念古代以色列所走的古道，从灭命天使越过埃及的那一夜，一直到赐下律法。虽然这些节期各有其特点，但彼此之间不可分割地相连。因此，将从逾越节到五旬节整整五十二天作为一个单一的路标来应用，是准确的。
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、司提反之死和五旬节，都预表那即将到来的星期日法令——届时，随着启示录第十八章中的第二个声音开始呼召神的另一群羊从巴比伦出来，临到现代巴比伦的渐进执行审判也将启动。正是在那个路标之时，针对耶路撒冷的执行审判到来；然而，出于怜悯，神将圣殿和全城的实际毁灭推迟到十字架之后近四十年，即公元70年。古代耶路撒冷的毁灭，预表当“全国性的背道之后就是全国性的毁灭”之时，在美国开始的渐进执行审判的开端。
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.
凭两人的见证，真理得以确立；而在基督坚定盟约的两段各为三年半的时期里，我们看见了两个关于死亡与复活的见证，这些见证与辨识那即将来临的星期日法令的历史相联系。在启示录第十一章中，那项星期日法令被称为“大地震的时候”。那个“时候”与两位作了三年半见证的见证人直接相连。他们的见证以他们的死亡与复活而告终。
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.
他们三年半的见证，及其后的死亡与复活，被耶稣和司提反的死亡与复活所象征；因为“line upon line”，司提反被视为与基督一同复活。在初熟节中，献上了两种主要的供物。
One was a lamb without blemish, and the other an offering of barley. The barley represented the crop to follow, and the lamb represented Christ. Christ was resurrected on the third day, and Stephen represented those that follow, and the barley represented the crop that was to follow. The two witnesses in Revelation eleven testified for three and a half years, after which they were then slain and then were resurrected three and a half days later. Those two witnesses had been typified by Christ, who was the First Fruits, for they represent the one hundred and forty-four thousand, who are also first fruits.
一个是无瑕疵的羊羔，另一个是大麦的祭物。大麦象征随后要收割的庄稼，羊羔则象征基督。基督第三天复活；司提反代表那些随后跟随的人；而大麦象征将要随后收割的庄稼。启示录第十一章中的两个见证人作见证三年半，随后被杀，三天半之后又复活。这两位见证人被基督所预表；基督是初熟的果子，因为他们所代表的是十四万四千人，他们也同样是初熟的果子。
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.
我观看，看哪，有一只羔羊站在锡安山上，同他一起的有十四万四千人，他们的额上写着他父的名。我又听见从天上传来的声音，像众水的声音，又像大雷的声音；我又听见有琴师弹着琴的声音。他们在宝座前、在四活物和众长老面前唱着像是一首新歌；除了从地上被赎回的那十四万四千人以外，没有人能学这首歌。这些人没有与妇女沾染，因为他们是童身；他们无论羔羊到哪里，都跟随他。他们从人间被赎出来，成为献给神和羔羊的初熟果子。他们口中找不出诡诈，因为他们在神的宝座前是无瑕疵的。启示录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.”
初熟节上的大麦供物预表随后将要收成的庄稼，而司提反在公元34年，接在基督公元31年的受死之后，虽然“律上加律”，他们都死在同一个路标处。就初熟的供物而言，基督是被杀的羔羊，司提反是那大麦。按保罗所说，“基督”是“睡了之人初熟的果子”，随后是“在他来的时候，属基督的人”。十四万四千人是初熟的果子，他们就是“无论羔羊往哪里去都跟随他”的人。
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.
在《启示录》第十一章所说的那“大地震”的“时刻”，那两个曾说预言三年半、却被杀并在街上躺卧三天半的见证人复活了。他们就是由司提反所预表的人；司提反在预言性上既与耶稣一同复活，也在耶稣之后复活。因此，在那从无底坑上来的兽将他们杀害之后的“三天半”，他们复活。就在同一“时刻”，他们作为一面旌旗升到天上。他们复活与升天的过程在神的预言之话语中已被详细阐明，其中包括：他们由司提反的实际之死所预表；因此，当他们从第三位天使的老底嘉运动转变为第三位天使的非拉铁非运动之时，这两位见证人身上成就了一次属灵的死亡。
We will continue this study in the next article.
我们将在下一篇文章中继续这项研究。
“One thing is certain: those Seventh-day Adventists who take their stand under Satan’s banner will first give up their faith in the warnings and reproofs contained in the Testimonies of God’s spirit.
“有一件事是确定无疑的：那些站在撒但旗帜之下的基督复临安息日会信徒，首先要放弃他们对上帝之灵之证言中所包含之警告与责备的信心。 ”
“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.
“那要求更大献身与更圣洁服事的呼召，正在发出，并且还将继续发出。现今有些正在传扬撒但暗示的人，终必醒悟过来。有些身居重要而受托之职位的人，并不明白这时代的真理。必须将这信息传给他们。若他们领受，基督必接纳他们，并使他们与他同工；但若他们拒绝听从这信息，他们就必站在黑暗之君那黑色旌旗之下。
“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.
我奉命要说，此时的宝贵真理正愈来愈清楚地向人的心智显明。在一种特殊的意义上，男女都要吃基督的肉，喝他的血。将会有认识的进展，因为真理能够不断扩展。真理的神圣创始者将与那些继续竭力认识他的人有越来越亲密的相交。神的子民把他的话当作天上的粮来领受的时候，他们就会知道，他的出现如同清晨一般预备妥当。他们将得着属灵的力量，正如身体吃了食物便得着体力。
“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.
我们对主把以色列人从埃及的奴役中领出来，并带领他们经过旷野进入迦南的计划，远未明白。
“As we gather up the divine rays shining from the gospel, we shall have a clearer insight into the Jewish economy, and a deeper appreciation of its important truths. Our exploration of truth is yet incomplete. We have gathered up only a few rays of light. Those who are not daily students of the Word will not solve the problems of the Jewish economy. They will not understand the truths taught by the temple service. The work of God is hindered by a worldly understanding of his great plan. The future life will unfold the meaning of the laws that Christ, enshrouded in the pillar of cloud, gave to his people.” Spalding and Magan, 305, 306.
当我们收集起从福音照耀出来的神圣光芒时，我们就会更清楚地洞察犹太制度，并更深刻地体会其中重要的真理。我们对真理的探索尚未完成。我们不过收集了几缕光线。不每天研读上帝的话语的人，不能解决犹太制度中的问题；他们不会明白圣殿礼仪所教导的真理。以上帝伟大计划的世俗式理解，正在阻碍上帝的工作。将来的生命将阐明那位被云柱所笼罩的基督赐给祂子民之律法的意义。Spalding and Magan, 305, 306.