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?
相当长一段时间以来，确切地说自9/11之后不久起，我们一直坚持教导：活人的审判始于9/11。我们从众多圣经见证中明白了这一事实，这些见证从完全不同的角度加以证实。自2023年7月以来，与我们在9/11后不久所发现的细节相比，我们对始于9/11的活人审判有了更多、更详尽的认识。为什么活人的审判会在9/11开始？圣经所说的活人审判是什么？
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.
在《启示录》第一章中，所显明的基督的主要特征是：祂是阿尔法与欧米伽，始与终，首先的与末后的。祂在吩咐约翰把已经发生的事写下来时，就亲自为祂品格中的这一属性作了示范；如此一来，约翰也在写将要发生的事。耶稣总是以起初来说明结局。这就是祂的本性。
The Bible identifies Jesus as the Word. The first book in the Bible, Genesis, means ‘beginning.’ The last book of the Bible is the book of Revelation and the truths first presented in the book of Genesis are addressed in the book of Revelation. Genesis is the Alpha and Revelation is the Omega, and together they are the Word, and the Word is Jesus, who is the Alpha and Omega. God’s signature, or His name is written within every passage of biblical prophecy. That signature confirms that the light in the passage is truth.
圣经把耶稣称为“道”。圣经的第一卷《创世记》的意思是“开始”。圣经的最后一卷是《启示录》，而《创世记》中最先呈现的真理在《启示录》中得到回应。《创世记》是阿尔法，《启示录》是俄梅伽，它们合在一起就是“道”；而“道”就是耶稣，他是阿尔法也是俄梅伽。上帝的签名，或者说他的名字，都写在圣经每一段预言经文里。那签名证实经文中的光就是真理。
If an interpretation of a passage of prophecy does not bear the signature of God, which is His name, which is His character; therefore, the interpretation is incorrect. There are other tests which should be brought to bear when interpreting God’s prophetic Word, but whichever test a person might apply, the test should be defined within God’s Word. If there are no manmade tests, there are less manmade interpretations. So, why? And what? Is the biblical judgment of the living that began on 9/11?
如果对某段预言的解释没有带有神的签名——也就是祂的名、祂的品格——那么这种解释就是不正确的。 在解读神的预言话语时，还应当进行其他的检验；但无论人采用什么检验，这些检验都应在神的话语之内被界定。 如果没有人为的检验，人为的解释就会更少。 那么，为什么？又是什么？那是在9/11开始的、圣经所说的对活人的审判吗？
When Christ introduces Himself in the book of Revelation, He identifies Himself as the beginning and ending, and uses the prophet John to illustrate what that attribute of His character represents. He identifies the message of the entire book as a revelation of Himself. He commands John to write what was then existing in John’s world, and in so doing John would be recording what shall be at the end of the world. John was one of the twelve leaders at the beginning of the Christian church, and John therefore is illustrating the ending of the Christian church, represented by the one hundred and forty-four thousand and the great multitude in Revelation chapter seven.
当基督在《启示录》中自我介绍时，他表明自己是始与终，并借先知约翰来阐明这一品格属性所代表的含义。他将整卷书的信息界定为对他自己的启示。他吩咐约翰写下当时在约翰所处世界中存在的事，这样，约翰所记录的也就是世界终结时将要出现的事。约翰是基督教会起初的十二位领袖之一，因此，他也在说明基督教会的终局，这一终局由《启示录》第七章中的十四万四千人和那大群人所代表。
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.
圣经的逻辑是这样的：耶稣是“道”，万物都是借着这道被造的；这道从永远与父同在。祂也是圣经，因为祂是神的道。神话语末后的信息首先介绍的基督品格属性是：祂用同一件事物的起初来阐明那件事物的结局。若不把关于神品格的这一真理运用于个人对圣经的研读，人就无法真正知道活人审判是什么、它为何始于9/11，更重要的是，为什么它几乎已经结束。
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.
作为“阿尔法与欧米伽”原则的一个例证，古代以色列预表现代以色列；这是一条预言性的真理，也可以表述为：字面的以色列预表属灵的以色列。无论如何表述，古代字面的以色列和现代属灵的以色列都有一个开始的历史和一个结束的历史。四段历史中已有三段成为过去，而我们现在正处在第四段也是最后一段历史中。
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.
这三段过往的历史代表着地球历史最后一代的三个见证。这三段历史标明了《启示录》中被描绘为十四万四千人的那一代。还有其他预言性的历史线索也论及这十四万四千人，但“十四万四千”这一数字本身包含预言性的象征：所谓十四万四千人，是将古代肉身的以色列的十二个支派与现代属灵的以色列的十二位门徒相乘而象征性地代表出来的。
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.
作为阿尔法和欧米伽的另一个例子，启示录第十四章的三位天使象征着一段从开始到结束的历史进程。米勒派运动代表了这三位天使历史的开端，而十四万四千人的运动代表了第三位天使信息结束时的历史。阿尔法运动宣布，1844年10月22日查案审判已经开启。欧米伽运动宣布活人审判开启，并将其起始定为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.
关于阿尔法与俄梅伽的第三个例证，而且容易为启示所证实的是：在起初的米勒派阿尔法运动中，十童女的比喻完全照字面得以应验。怀爱伦姐妹在《善恶之争》一书中，就在那个比喻当时应验的脉络里，阐明了米勒派的历史。她教导说，十四万四千人的俄梅伽运动也将完全照字面应验十童女的比喻。基督的三个简短见证，指出结局与开端相一致。
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.
在古代以色列的开端，主借着门柱上的血与希伯来人立约；这当然是神的话语中对“半夜的呼喊”的第一次提及。洗礼是与基督立约关系的象征，而保罗教导我们，离开埃及的希伯来人都在“云里”和在红海里受了洗。他们一过了海，就得了吗哪；在作为一种试验的意义上，吗哪除其他意义外，也象征第七日的安息日。
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.
“吗哪”代表他们第一次的试炼；当他们因拒绝约书亚和迦勒的信息而在第十次、也是最后一次试炼中失败时，主便弃绝他们为祂的约民，并与约书亚和迦勒立约。当他们最终进入应许之地时，那四十年间出生的男子并未行割礼，因为这礼在加低斯的叛逆时已停止，并在进入之前又于加低斯重新施行。这是阿尔法与俄梅伽的标志。
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.
在旷野四十年的漂流始于对约书亚和迦勒信息的悖逆，终于摩西击打磐石的悖逆，从而歪曲了上帝的品格与作为。古代以色列的开端说明了古代以色列的结局。
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.
在古代以色列的末期，耶稣作为玛拉基书第三章所说的“立约的使者”，来与许多人坚定那“约”一七，以应验但以理书第九章。作为立约的使者，基督正是在他经过先前的立约之民的那段历史里，与基督教会立约。在古代以色列作为神的约民之初，主也曾经过先前的立约之民，与一群新蒙拣选的百姓立约。他在古代以色列的末了也照样行了。
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?
婚姻是约的象征；从基督诞生直到公元70年耶路撒冷被毁，预言表明上帝正逐步与古代真实的以色列离婚。那么，这场离婚究竟何时生效：是在他出生时、他受死时、司提反被石头打死时，还是在耶路撒冷被毁时？
“Meanwhile worshipers from every nation sought the temple which had been dedicated to the worship of God. Glittering with gold and precious stones, it was a vision of beauty and grandeur. But Jehovah was no longer to be found in that palace of loveliness. Israel as a nation had divorced herself from God. When Christ, near the close of His earthly ministry, looked for the last time upon the interior of the temple, He said, ‘Behold, your house is left unto you desolate.’ Matthew 23:38. Hitherto He had called the temple His Father’s house; but as the Son of God passed out from those walls, God’s presence was withdrawn forever from the temple built to His glory.” Acts of the Apostles, 145.
与此同时，来自各国的敬拜者都涌向那座奉献于敬拜上帝的圣殿。它金碧辉煌、宝石璀璨，是一幅美与宏伟的景象。然而，耶和华已不再在那座华美的宫殿中。以色列作为一个民族，已经与上帝断绝了关系。当基督在祂地上事工将近结束时，最后一次注目圣殿的内部，祂说：“看哪，你们的家留给你们，成为荒凉。”马太福音23:38。此前祂一直称这圣殿为祂父的家；但当上帝的儿子走出那些墙垣之时，上帝的同在便永远从那座为祂荣耀而建的圣殿撤离了。《使徒行传》，145。
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.
在凯旋进城后的那一天，基督宣告犹太人的家已成荒凉，离婚也已最终确定。因此，离婚是在凯旋进城那天太阳落山时最终确定的。
“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!
耶路撒冷一直是祂所看顾的孩子；如同慈父为悖逆的儿子哀伤，耶稣也为这座所爱的城哭了。我怎能舍弃你呢？我怎能忍心看你注定被毁灭？难道我必须任你去把你罪恶的杯添满吗？一个灵魂的价值如此重大，以致与之相比，诸世界都显得微不足道；然而这里却要失丧的，是整个民族。当那迅速西沉的日头从天际消失之时，耶路撒冷蒙恩的日子就要结束了。当行列在橄榄山顶暂时停驻的时候，耶路撒冷悔改还不算太迟。怜悯的天使这时正收拢她的翅膀，要从金色的宝座上退下，让位给公义和迅速临到的审判；但基督那伟大的慈爱之心仍为耶路撒冷恳求——这座城轻视了祂的怜悯，藐视了祂的警告，并且正要让自己的双手沾染祂的血。若是耶路撒冷肯悔改，还不算太迟。当落日最后的光辉仍徘徊在殿宇、城楼和尖顶之上时，难道不会有某位善良的天使引导她归向救主的爱，免去她的厄运吗？美丽而不圣洁的城啊，你曾用石头打死先知，曾拒绝神的儿子，又因不悔改把自己锁在捆绑的枷锁中——你蒙怜悯的日子几乎已经耗尽！
“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.
神的灵又一次向耶路撒冷说话。在这一天结束之前，又有人为基督作见证。见证的声音高声响起，回应那来自先知古时的呼召。若耶路撒冷愿意听从这呼召，若她愿意接待正进入她城门的救主，她或许仍能得救。
“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:
有消息传到耶路撒冷的官长那里，说耶稣正带着浩浩荡荡的人群向城而来。但他们并不欢迎上帝之子。他们因着惧怕出去迎见他，企图驱散那群人。队伍将要下橄榄山时，被官长们拦截。他们询问这喧闹欢庆的缘由。正当他们问：“这是谁？”门徒们被启示之灵充满，回答了这个问题。他们以雄辩之辞重述有关基督的预言：
“Adam will tell you, It is the seed of the woman that shall bruise the serpent’s head.
亚当会告诉你，正是女人的后裔要打伤蛇的头。
“Ask Abraham, he will tell you, It is ‘Melchizedek King of Salem,’ King of Peace. Genesis 14:18.
问亚伯拉罕，他会告诉你：就是“撒冷王麦基洗德”，平安之王。创世记14:18。
“Jacob will tell you, He is Shiloh of the tribe of Judah.
雅各会告诉你，他是出自犹大支派的示罗。
“Isaiah will tell you, ‘Immanuel,’ ‘Wonderful, Counselor, The mighty God, The everlasting Father, The Prince of Peace.’ Isaiah 7:14; 9:6.
以赛亚会告诉你：“以马内利”，“奇妙、策士、全能的神、永在的父、和平的君”。以赛亚书7:14；9:6。
“Jeremiah will tell you, The Branch of David, ‘the Lord our Righteousness.’ Jeremiah 23:6.
耶利米将告诉你，大卫的苗裔，‘耶和华我们的义’。耶利米书23:6。
“Daniel will tell you, He is the Messiah.
丹尼尔会告诉你：他是弥赛亚。
“Hosea will tell you, He is ‘the Lord God of hosts; the Lord is His memorial.’ Hosea 12:5.
何西阿会告诉你：他是“万军之神耶和华；耶和华是他的纪念。”何西阿书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.
施洗约翰会告诉你，他就是“神的羔羊，除去世人罪孽的”。约翰福音 1:29。
“The great Jehovah has proclaimed from His throne, ‘This is My beloved Son.’ Matthew 3:17.
伟大的耶和华从祂的宝座上宣告：“这是我的爱子。”马太福音3:17。
“We, His disciples, declare, This is Jesus, the Messiah, the Prince of life, the Redeemer of the world.
我们，祂的门徒，宣告：这就是耶稣，弥赛亚，生命之君，世界的救赎主。
“And the prince of the powers of darkness acknowledges Him, saying, ‘I know Thee who Thou art, the Holy One of God.’ Mark 1:24.” The Desire of Ages, 577–579.
并且黑暗权势之君也承认他，说：“我知道你是谁，乃是神的圣者。”马可福音 1:24。历代的渴望，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.
基督凯旋入城的历史，预表了米勒派运动时期“午夜呼声”的历史。怀特姐妹的那段文字指出，当入城开始时，民众受了圣灵的感动；随后，基督停下脚步，为耶路撒冷哀哭。之后他继续入城，随即遭到犹太领袖的对峙。我想把这个故事中的若干特征加以分离，以便辨识在米勒派历史中反复出现的路标。但首先，我想就开头与结尾提出一点。我们刚才从怀特姐妹所引的是一章的结尾，而下一章的开头如下。
“The triumphal ride of Christ into Jerusalem was the dim foreshadowing of His coming in the clouds of heaven with power and glory, amid the triumph of angels and the rejoicing of the saints. Then will be fulfilled the words of Christ to the priests and Pharisees: ‘Ye shall not see Me henceforth, till ye shall say, Blessed is He that cometh in the name of the Lord.’ Matthew 23:39. In prophetic vision Zechariah was shown that day of final triumph; and he beheld also the doom of those who at the first advent had rejected Christ: ‘They shall look upon Me whom they have pierced, and they shall mourn for Him, as one mourneth for his only son, and shall be in bitterness for Him, as one that is in bitterness for his first-born.’ Zechariah 12:10. This scene Christ foresaw when He beheld the city and wept over it. In the temporal ruin of Jerusalem He saw the final destruction of that people who were guilty of the blood of the Son of God.
基督凯旋进入耶路撒冷，不过是他将要带着权能和荣耀驾云从天降临的淡淡预影，届时天使凯奏，圣徒欢腾。那时，基督对祭司和法利赛人所说的话就要应验：“从今以后，你们不得再见我，直等到你们说：‘奉主名来的是应当称颂的。’”马太福音23:39。在先知性的异象中，撒迦利亚被指示看见那最终的得胜之日；他也看见那些在初临时拒绝基督之人的结局：“他们必仰望我，就是他们所扎的；必为他悲哀，如丧独子，又为他愁苦，如丧长子。”撒迦利亚书12:10。基督看见那城并为之哭泣时，所预见的正是这一幕。在耶路撒冷属世的毁灭中，他看见那为上帝之子之血有罪的百姓所要遭受的最终灭亡。
“The disciples saw the hatred of the Jews to Christ, but they did not yet see to what it would lead. They did not yet understand the true condition of Israel, nor comprehend the retribution that was to fall upon Jerusalem. This Christ opened to them by a significant object lesson.
门徒看到了犹太人对基督的仇恨，但他们尚未看见这会导致什么。他们还不明白以色列真实的状况，也未领会将要临到耶路撒冷的报应。基督就借着一个意义深长的实物教训向他们揭示了这一点。
“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.
最后一次向耶路撒冷发出的呼吁已成徒然。祭司和官长听见群众在回答“这是谁？”这一问题时，回响着昔日的先知之声；但他们却不承认那是出于启示的声音。他们又怒又惊，设法使众人住口。人群中有罗马军官，他的仇敌便向他们控告耶稣是叛乱的首领。他们宣称他即将占领圣殿，并要在耶路撒冷称王。历代愿望，第580页。
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.”
我不想错过的一点是，基督凯旋进入耶路撒冷不仅预表米勒派历史中的“午夜呼声”，也预表世界的终结。它与启示录第二十章所述千禧年之初基督的再来有关，也与千禧年末他与新耶路撒冷一同再来有关。它还与他第二次降临时恶人的死亡，以及在千禧年结束时他们所受的最后审判有关。最后一段的开头写道：“向耶路撒冷所作的最后呼吁已经徒然。祭司和官长曾在众人对‘这是谁？’这一问题的回应中，听见了回荡着的昔日先知之声，却不承认那是启示之声。”
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.
最后的呼吁终归徒劳，这一呼吁被视为“过去的先知之声”。基督在世时的众人拒绝了向他们发出的最后呼吁，因为他们拒绝了耶利米关于回到古道的劝告。他们也拒绝了“律上加律”的方法，因为门徒正是把多个见证汇集起来，按“律上加律、例上加例，这里一点、那里一点”的原则，回答了“这是谁”的问题。
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.
当基督开始进入耶路撒冷时，祂在途中停了下来。事情从预言的应验开始：门徒为基督牵来一头让祂骑的驴。祂从未骑过任何牲畜，那只牲畜也从未被人骑过。从常理看，这无疑是个神迹：哪有动物第一次就肯让人骑？又有谁知道怎样驾驭一头从未被骑过的驴呢？这与非利士人曾把供物与约柜一同放在车上，套上两头正在哺乳小牛、而且从未拉过车的母牛，它们立刻舍下小牛，动身把约柜送回希伯来人那里的情形相似。约柜正前往耶路撒冷，而当大卫终于把它带进耶路撒冷时，他预表了基督的凯旋进城。
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.
当基督骑上驴驹时，众人把自己的衣服铺在路上，又砍下棕树枝铺在前面，并高声呼喊：“和散那归于大卫的子孙！奉主名来的是应当称颂的！至高之处和散那！”（马太福音21:9）领袖们加以抵制，要求耶稣让群众安静。他们继续前行，耶稣却停下脚步，为以耶路撒冷所代表的失丧人类而哭泣。随后队伍继续前进，领袖们再次出面干预，追问耶稣到底是谁。门徒便引用先知逐条逐句的见证予以回应。
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.
我们现正考察的这段历史之前，先有拉撒路的复活——这在十个童女的比喻所阐明的预言线中标志着第一次的失望——以及（在大卫凯旋进入耶路撒冷那条线中）乌撒触摸约柜的事件。第一次的失望与“迟延的时候”相关；基督在初闻拉撒路患病时曾迟延，正如大卫将约柜留在乌撒死去之处，后来才把它接回。拉撒路死了，随后复活。此后，正是拉撒路牵着耶稣所骑的驴进入耶路撒冷。
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.
在米勒派的历史中，第二位天使于1844年4月19日——第一次失望之时——来临，这标志着耽延时期的开始。此后，塞缪尔·斯诺开始逐步阐明“半夜呼声”的信息。那信息的渐进展开由基督进入耶路撒冷所象征。斯诺工作的推进也体现在约柜的行程上：从非利士人那里，到车上，再到乌撒，最终进入耶路撒冷。
The entry has a beginning proclamation of the people when the leaders told Christ to silence the crowd, followed by Christ weeping, then the proclamation of the disciples when the obstinate leaders asked who Christ was. The manifestation of inspiration in the people that produced the first response of the obstinate leaders is repeated by the disciples when they produced “line upon line” a multitude of prophetic witnesses from the past. When the sun set that day, ancient Israel was divorced from God.
这次入城一开始是百姓的宣告；当时领袖们要基督让人群安静。随后，基督哭泣；接着，当顽固的领袖问基督是谁时，门徒又发出宣告。那在百姓中显现、并引发顽固领袖最初回应的灵感，后来在门徒身上重现：他们“一行接一行”地列举了往昔众多先知的见证。那天日落时，古代以色列与上帝离异了。
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.
在那段历史记载中，我们得知门徒并没有“明白那将要临到耶路撒冷的报应”。那将要“临到耶路撒冷”的“报应”是借着“一个意义重大的实物教训”向门徒说明的。这个意义重大的实物教训就是对无花果树的咒诅。门徒尚未明白的耶路撒冷的毁灭，借着咒诅无花果树，以及基督先前所教导的关于无花果树的比喻而得以说明。
“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.
这警戒适用于一切时代。基督咒诅那棵本由祂自己大能所造的树，这一举动成为对一切教会和所有基督徒的警戒。若不服事他人，任何人都不能践行神的律法。然而，有许多人没有活出基督那怜悯、无私的生命。有些自以为是优秀基督徒的人，并不明白什么才算是为神服事。他们所筹划、思量的，都是为讨自己喜悦；他们行事只顾自己。时间对他们而言之所以有价值，只在于能为自己积聚；在人生的一切事务上，这就是他们的目标。他们服事的不是别人，而是自己。神创造他们，是要他们活在一个必须实行无私服务的世界里；祂的旨意是要他们尽其所能帮助他人。可是，自我如此庞大，以至于他们看不见别的；他们与人群没有真实的接触。这样为自己而活的人，就像那棵无花果树，样子做足了，却不结果子。他们遵守敬拜的形式，却没有悔改与信心；他们口头上尊崇神的律法，却缺少顺从。他们说，却不行。在祂对无花果树所作的判决中，基督显明这种虚妄的伪装在祂眼里何等可憎。祂宣告，公然犯罪的人，比那自称服事神却不结出荣耀祂之果子的人，罪尚较轻。
“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.
基督赴耶路撒冷之前所讲的无花果树比喻，与祂借着咒诅那棵不结果子的树所传达的教训有直接的联系。《历代愿望》，584。
After the last confrontation with the leaders, Jesus retired to pray through the night, then in the morning as He passed the fig tree He cursed it.
在最后一次与领袖们的对峙之后，耶稣退去，彻夜祷告；到了早晨，他经过那棵无花果树时，就咒诅了它。
“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.
那并非无花果成熟的季节，除非在某些地方；在耶路撒冷周围的高地，确实可以说：“无花果的时候尚未到。”然而，在耶稣来到的那个果园里，有一棵树似乎比其他所有的树都要早，已经长满了叶子。无花果树的特性是：在叶子展开之前，正在生长的果实就会先出现。因此，这棵枝叶繁茂的树似乎预示着会有发育良好的果实。可是，它的外表却具有欺骗性。耶稣从最低的枝条寻到最顶端的小枝，发现“除了叶子，什么也没有”。它不过是一团华而不实的繁叶，别无他物。
“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.’
基督对它发出了一道使其枯萎的咒诅。“从今以后，永没有人再吃你的果子。”他说。第二天早晨，救主和他的门徒再次在前往城里的路上，那枯萎的枝子和下垂的叶子引起了他们的注意。“夫子，”彼得说，“看哪，你所咒诅的无花果树已经枯干了。”
“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.
基督咒诅那棵无花果树的举动使门徒大为惊讶。在他们看来，这不像他一向的作风和作为。他们常听他宣称，他来不是要定世人的罪，乃是要叫世人因他得救。他们想起他的话：“人子来不是要灭人的性命，乃是要救人的性命。”路加福音9:56。他一切奇妙的作为都是为了恢复，从不是为了毁灭。门徒只认识他是恢复者、医治者。这一举动十分例外。它的目的是什么？他们问道。
“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.
神“喜爱施怜悯”。“主耶和华说：我指着我的永生起誓，我断不喜悦恶人死亡。”弥迦书7:18；以西结书33:11。对祂而言，施行毁灭和宣告审判的作为是“奇异的工”。以赛亚书28:21。然而，正出于怜悯和慈爱，祂揭开未来的帷幕，向人显明罪恶道路的后果。
“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.
咒诅无花果树是一则行为比喻。那棵不结果子的树，当着基督的面夸示自己虚饰的枝叶，象征着犹太民族。救主愿向祂的门徒清楚说明以色列败亡的原因和其必然性。为此，祂赋予那棵树以道德意义，并使它成为神圣真理的阐释者。犹太人与所有其他民族有所区别，自称效忠上帝。他们曾蒙祂特别恩待，并自以为比任何别的民族都更为公义。但他们因爱世界和贪图利益而被败坏。他们以自己的知识自夸，却不晓得上帝的要求，满了假冒为善。他们像那棵不结果子的树一样，高举夸饰的枝条，外表繁茂、看着美丽，却“除了叶子什么也没有”。犹太教有其宏伟的圣殿、神圣的祭坛、戴冠的祭司和庄严的礼仪，外表确实可观；然而其中却缺少谦卑、爱与仁慈。《历代愿望》，第581、582页。
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?”
我们首先提出了两个问题，我们正在解答这两个问题。这两个问题是：“为什么对活人的审判在9/11开始？什么是圣经的活人审判？”
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.
我们刚刚确立的几条预言，是关于活人审判的圣经见证。这些预言所讨论的远不只是审判的“ABC”，但我们首先要回答关于9/11和活人审判的问题。
“‘I beheld,’ says the prophet Daniel, ‘till thrones were placed, and One that was Ancient of Days did sit: His raiment was white as snow, and the hair of His head like pure wool; His throne was fiery flames, and the wheels thereof burning fire. A fiery stream issued and came forth from before Him: thousand thousands ministered unto Him, and ten thousand times ten thousand stood before Him: the judgment was set, and the books were opened.’ Daniel 7:9, 10, R.V.
“‘我观看，’先知但以理说：‘直到有宝座设立，那位亘古常在者坐着；他的衣服洁白如雪，他头发如纯净的羊毛；他的宝座乃火焰，其轮乃烈火。从他面前有火河发出；有千千事奉他，万万侍立在他面前；审判坐定，案卷都展开了。’但以理书 7:9、10，R.V.”
“Thus was presented to the prophet’s vision the great and solemn day when the characters and the lives of men should pass in review before the Judge of all the earth, and to every man should be rendered ‘according to his works.’ The Ancient of Days is God the Father. Says the psalmist: ‘Before the mountains were brought forth, or ever Thou hadst formed the earth and the world, even from everlasting to everlasting, Thou art God.’ Psalm 90:2. It is He, the source of all being, and the fountain of all law, that is to preside in the judgment. And holy angels as ministers and witnesses, in number ‘ten thousand times ten thousand, and thousands of thousands,’ attend this great tribunal.
于是，先知在异象中看见那伟大而庄严的一日：到那时，在全地的审判者面前，人类的品格与一生都要受审查，并且各人都要“按着所行的”得着报应。亘古常在者就是天父上帝。诗人说：“诸山未曾生出，地与世界你未曾造成，从亘古到永远，你是上帝。”诗篇90:2。正是他——一切存在的源头、律法的泉源——将要主持审判。并且有圣天使作为服事者与见证人，人数“万万又千千”，出席这大审判庭。
“‘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.
“我在夜间的异象中观看，见有一位像人子的，驾着天云而来；他来就亘古常在者，被领近他面前。他得了权柄、荣耀、国度，使各方、各国、各族的人都侍奉他；他的权柄是永远的权柄，不能废去。”但以理书 7:13,14。 这里所描述的基督的来临，并不是祂第二次到地上来。祂是在天上来到亘古常在者那里，为要领受权柄、荣耀和国度；这些要在祂完成中保工作的时候赐给祂。预言所预告要在1844年二千三百日期满时发生的，正是这一次来到，而不是祂第二次降临到地上。我们的大祭司在天上天使的随从下，进入至圣所，并在神面前显现，开始为人类执行祂职事的最后阶段——进行查案审判的工作，并为凡被显明有资格得其益处的人施行赎罪。
“In the typical service only those who had come before God with confession and repentance, and whose sins, through the blood of the sin offering, were transferred to the sanctuary, had a part in the service of the Day of Atonement. So in the great day of final atonement and investigative judgment the only cases considered are those of the professed people of God. The judgment of the wicked is a distinct and separate work, and takes place at a later period. ‘Judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel?’ 1 Peter 4:17.
在预表的礼仪中，只有那些带着认罪与悔改来到神面前，并且其罪借着赎罪祭的血已经转移到圣所的人，才有分参与赎罪日的礼仪。同样，在最终赎罪与查案审判的伟大日子里，所要审理的案件只涉及自称为神子民的人。对恶人的审判是截然独立的工作，并在较后的时期进行。“审判必须从神的家起首；若是先从我们起首，那不顺从福音的人，结局将如何呢？”彼得前书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.
天上的案卷，登记着人的名字和行为，将用以决定审判的裁决。先知但以理说：“审判已经设立，书卷也都展开了。”启示录的作者在描述同一场景时又补充说：“又展开了另一本书，就是生命册；死人都照着那些记在诸书上的事，按他们所行的受审判。”启示录20:12。
“The book of life contains the names of all who have ever entered the service of God. Jesus bade His disciples: ‘Rejoice, because your names are written in heaven.’ Luke 10:20. Paul speaks of his faithful fellow workers, ‘whose names are in the book of life.’ Philippians 4:3. Daniel, looking down to ‘a time of trouble, such as never was,’ declares that God’s people shall be delivered, ‘everyone that shall be found written in the book.’ And the revelator says that those only shall enter the city of God whose names ‘are written in the Lamb’s book of life.’ Daniel 12:1; Revelation 21:27.
生命册上记载了所有曾经事奉神之人的名字。耶稣嘱咐他的门徒：“要欢喜，因为你们的名字已经记在天上。”路加福音10:20。保罗提到他忠心的同工，“他们的名字在生命册上。”腓立比书4:3。但以理展望那“从未有过的患难之时”，宣告神的子民必得拯救，“凡名字记在册上的都必得救。”而启示者说，只有那些名字“记在羔羊的生命册上”的人，才得进入神的城。但以理书12:1；启示录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.
“在神面前有一本‘记念册’，其中记载着‘敬畏耶和华、思念他名的人’所行的善事。” 玛拉基书 3:16。 他们信心的话语、他们爱心的行为，都被记录在天上。 尼希米提到此事时说：“我的神啊，求你记念我……不要涂抹我为我神的殿所行的善事。” 尼希米记 13:14。 在神的记念册上，每一件公义的行为都被永远铭记。 在那里，每一次抵挡试探、每一次战胜邪恶、每一句温柔怜悯的话，都被忠实记录。 凡为基督缘故所作的每一个牺牲、所忍受的一切苦难与忧伤，也都被记录。 诗人说：“你记下了我的流离；求你把我的眼泪装在你的皮袋里，这不都记在你的册子上吗？” 诗篇 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.
世人的罪也有记录。‘因为神必将每一件事，连同一切隐藏的事，无论是善是恶，都带到审判之中。’‘人所说的每一句闲话，在审判的日子都要交账。’救主说：‘因你的话，你要被称义；因你的话，你要被定罪。’传道书 12:14；马太福音 12:36、37。隐秘的意图和动机都记在那无误的册上；因为神‘要将黑暗中隐藏的事显露出来，并使人心中的谋算显明出来。’哥林多前书 4:5。‘看哪，这都写在我面前，……你们的罪孽和你们列祖的罪孽，一同在内，’耶和华说。以赛亚书 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.
每个人的行为都在上帝面前接受审查，并被记录为忠心或不忠心。在天上的册子中，每个名字的旁边，都以可怕的精确记录下每一句错误的话、每一个自私的行为、每一项未尽之责、每一条隐秘的罪，以及一切巧诈的掩饰。凡是从天上所赐的警告或责备而被忽略的，所浪费的光阴，未善加利用的机会，为善或为恶所施加的影响及其深远的后果，都由记录天使一一记载在册。
“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.
上帝的律法是在审判时用来衡量人的品格与生活的标准。智慧人说：“你要敬畏上帝，遵守他的诫命，因为这是人所当尽的本分。因为上帝必将一切所行的事带入审判。”传道书12:13、14。使徒雅各劝勉弟兄们：“你们要这样说话，这样行事，要像那些将要按使人自由的律法受审判的人一样。”雅各书2:12。
“Those who in the judgment are ‘accounted worthy’ will have a part in the resurrection of the just. Jesus said: ‘They which shall be accounted worthy to obtain that world, and the resurrection from the dead, … are equal unto the angels; and are the children of God, being the children of the resurrection.’ Luke 20:35, 36. And again He declares that ‘they that have done good’ shall come forth ‘unto the resurrection of life.’ John 5:29. The righteous dead will not be raised until after the judgment at which they are accounted worthy of ‘the resurrection of life.’ Hence they will not be present in person at the tribunal when their records are examined and their cases decided.
在审判中被“算为配得”的人，将有分于义人的复活。耶稣说：“那被算为配得进入那世界，并得从死里复活的人，……与天使一样；既是复活之子，就是神的儿女。” 路加福音20:35、36。他又宣告：“行善的”将出来，“得着生命的复活”。约翰福音5:29。已死的义人要到那次审判之后才会复活；在那次审判中，他们被算为配得“生命的复活”。因此，当他们的记录被查考、他们的案件被裁定时，他们不会亲自出现在审判庭上。
“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.
耶稣将作为他们的辩护者出现，在神面前为他们申辩。“若有人犯罪，我们在父那里有一位中保，就是那义者耶稣基督。”约翰一书 2:1。“因为基督并不是进了人手所造的圣所（这不过是真圣所的影像），乃是进了天堂，如今为我们显在神面前。”“所以他也能拯救到底那些借着他进到神面前的人，因为他是长远活着，为他们代求。”希伯来书 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.
当审判之时记录册被展开，凡信靠耶稣之人的一生都在上帝面前受查考。从最先住在地上的人开始，我们的中保把历代每一代人的案件逐一呈上，直至现今在世之人而告终。每一个名字都被提及，每一个案件都被仔细查究；有的名字被接纳，有的名字被拒绝。若有人在记录册上仍有罪尚未悔改、也未蒙赦免，他的名字就要从生命册上被涂抹，他所行善事的记录也要从上帝的记念册上被抹去。主曾对摩西宣告：“凡得罪我的，我必从我的册上涂抹他的名。”（出埃及记32:33）先知以西结又说：“义人若转离他的义而作罪孽……他所行的一切义都不被记念。”（以西结书18:24）《大争战》，479-483。
We will continue this study and answer the questions raised in the next article of this series.
我们将在本系列的下一篇文章中继续这项研究，并回答提出的问题。