两个新耶路撒冷
作者：戴维森·拉扎菲里弗尼，博士，非洲复临大学新约研究教授，现居肯尼亚内罗毕
“看哪！我造新天新地；从前的事不再被记念，也不再追想。”这是上帝在赛65章17-25节中的应许的开头。这应许在赛66:22-24中被重述。
保守的福音派信徒认为这段经文指的是末世的新天新地，因为这是与启示录21章前后呼应的。1而对于另外一些基督徒来说，他们最喜欢用赛66:23为安息日正名，经常在讲道中引用这节经文来强调安息日的永恒性，经上说：“每逢月朔、安息日，凡有血气的必来在我面前下拜。这是耶和华说的。”
但是，将这些经文指向末后的新天新地存在一个问题，保罗曾警告歌罗西信徒，说：“所以，不拘在饮食上，或节期、月朔、安息日，都不可让人论断你们。”（西2:16,17）2保罗清晰地阐述道，在耶稣牺牲之后，仪文律法不再对人有束缚力。那为什么之后还要遵守“月朔”？
以赛亚先知所描述的是怎样的“新天新地”呢，我们怎样将其与启21:1-5中的“新天新地”联系起来呢？
解释预言的原则
研究《圣经》的人员根据预言应验情况（无论是赏是罚）来区分古典预言和末世预言。古典预言的应验通常是条件性的，而末世预言则是无条件的。3研经者还需要注意《圣经》预言4中古以色列所扮演的角色，以及最终将古以色列的特权和责任转移给教会（属灵以色列）的情况。5
基于上述原则，释经者对于上文预言性的应许认识到了以下几点：
（1）赛65:66中的应许是赐给巴比伦流亡日子结束之后实体的以色列的。要把这段经文放在它的背景之下来阅读：以赛亚在公元前8-7世纪（约公元前745-686）担任以色列先知的角色，他的预言主要关乎以色列被巴比伦掳掠与归回；
（2）应许应验的条件性（取决于以色列是否顺服）；
（3）一旦以色列失败，预言就指向千禧年后的新天与新地。
（4）对于第一个新耶路撒冷独特的属地背景的描述不应被误用在千禧年后末世的新耶路撒冷。
威胁与应许
以赛亚工作时期正是亚述统治的鼎盛时期。以赛亚书第1-39章主要是以亚述扰害以色列和犹大两国为背景。在公元前772年，亚述打败以色列，掳掠了北方十个支派（王下17）。随后，亚述又向犹大进攻，攻下拉吉，从那里包围耶路撒冷（公元前701年）。但是上帝使西拿基立退到了尼尼微（赛37:36-38）。
可能是听说希西家王没有因亚述的威胁而丧命，而后又奇迹般地从致命的疾病中痊愈，他的巴比伦同盟米罗达巴拉但王从本国派遣一个使团前来庆贺。希西家被骄傲与虚荣心冲昏了头脑，向使团展示了耶路撒冷的金银财宝，后来成为巴比伦抢夺的对象，随犹太人一同被掳到了巴比伦（赛39）。
上帝一再警告百姓，若不悔改必遭毁灭。在行将灭亡之际，以赛亚书40-66章却发出了安慰、拯救以及结束巴比伦流亡之后新天新地的应许。因此，我们可以认为，犹太人一次又一次地生活在亚述和巴比伦的威胁和属灵危机之下。在这光景中，他们需要盼望、安慰和拯救。而上帝为他们提供了超自然的救赎；同时还应许他们，在脱离巴比伦流亡的日子后，将住在“新天新地”之中。
第一个耶路撒冷
在新约时期，人们对“新耶路撒冷”充满了信心与盼望。可以从第二圣殿时期的一些文学作品中找到这一概念，比如伪典（例如，以诺一书90:29-38）。在死海发现的文学作品中，来自在三个昆兰洞的至少五卷书都是以“新耶路撒冷”命名的。6
“新天新地”的经文都是以“我（上帝）造（bara’）”为起头（在赛65:17,18中出现了三次）。三次出现的动词bara’都是分词，代表上帝在未来也会持续做下去。上帝会继续创造新事物。祂“要将改变我们生命各个方面的现状：人类个人及家庭生活、人类社会与自然界”。7“新天新地”是用来表达翻天覆地之变化的习语，指代上帝的百姓结束巴比伦流亡日子之后的新生活环境。
新耶路撒冷是怎样的？
上帝所造的第一个新耶路撒冷，呼应了申28-28章中祝福而非咒诅之约中的条款。豺狼和羊羔将要同食（赛65:25）。得赎之人将要盖造自己的房屋并居住其中（21节）。他们将要欢喜快乐（17、18节）。
没有婴儿夭亡，也无流产之痛。百岁去世仍算英年早逝（29节），而信实之人将享长寿（20-22节），未成年就死的算是对罪人的咒诅（20节）。将有孩子出生（23节），在城中会有圣殿，外邦人也被指派担任祭司（赛66:21）。凡有血气的都要在月朔和安息日来敬拜上帝（23节）。9与上帝的百姓同在一处的人们，他们吃猪肉就要被灭绝（17节）。以赛亚书的结尾讲到，敬拜上帝的人将在耶路撒冷城外目睹恶人的尸首（24节）。
毫无疑问，以赛亚书65、66章所描述的是巴比伦囚禁之日结束后未来的新耶路撒冷。伊瑞·莫斯卡拉肯定地说道：“上帝的国将要在以色列显现出来，有关真上帝的知识将要增长，接受弥赛亚后更会使之坚固。在末世的‘新天新地’建立之前，人们对上帝价值观的认识是逐渐加深的（弥赛亚在地上建立上帝的公义是循序渐进的——恩典之国之后是荣耀之国，直到甚至连自然界也全部反照出伊甸园无罪的景况）。”10
如果第一个耶路撒冷的应许应验了，也仍是不完全、不完美的。尽管如此，人类的预言和经验也会将这些应许的应验描述为“最好的”。但是这应许果然应验了吗？
预言的条件性
如果我们接受“上帝的应许和刑罚都同样具有条件性”11，那么耶路撒冷的命运将要与以色列对弥赛亚的态度——接受还是拒绝休戚相关。以赛亚书65、66章中的“新天新地”是应许赐给被放逐的犹太人民的。但是因为他们的失败，拒绝弥赛亚，对于犹太国而言预言已然落空。无论如何，新约作者在教导中，引用了旧约的经文，说明正在预备的“新天新地”是赐给上帝百姓的——这个预言不会落空。
从古以色列到属灵的以色列
新约教导说有一个属灵的以色列。保罗写道：“那以信为本的人，就是亚伯拉罕的子孙”（加3:7）。教会是“上帝的以色列民”（加6:16）。另外，彼得称教会是“被拣选的族类，是有君尊的祭司，是圣洁的国度，是属上帝的子民”（彼前2:9）,”是“照祂的应许，盼望新天新地，有义居在其中”的人（彼后3:13）。
以赛亚书65、66章的经文是否可能将两件事情结合在一起说？可以在其他经文中找到同样的类比。比如，在橄榄山上讲道（太24）中，耶稣将两件事（耶路撒冷的毁灭及祂的再来）联系在一起。12以赛亚的异象同样也是将两件事结合起来：（1）巴比伦流亡之日结束后的新耶路撒冷（引向基督的第一次降临）和（2）基督再来后的末世新天新地（约14:1-3；启21:1-4）。
象征学
了解象征学是解释预言的关键是非常有益的。正如莫斯卡拉写道：“两处经文的象征学关系就是，一个是预表——以赛亚书65章，另一个是实体——启示录21-22章。”13以同样的思路，作者写道：“尽管上帝的‘圣山’开始是指耶路撒冷的锡安山，但这只是一个先导、一个象征，上帝的应许最终将要与祂得赎的百姓一起应验在新的世界中。”14
末世耶路撒冷的景况如何？
本应在古以色列人应验的部分应许将要在新天新地中呈现应验。正是这同一位上帝将要创造一个“新天新地”，祂说“我将一切都更新了”（启21:1,5）。豺狼要与羔羊同食，得赎的子民将要改造房屋居住其中，并要欢喜快乐。
但是也会有新的事物是未曾出现在第一个新耶路撒冷的。最终的那个耶路撒冷，尽管被描述成为头一个新耶路撒冷的样式，将要从天降临。不像第一个新耶路撒冷，在千禧年之后的新天新地中不会有婚娶，也不会有生育，也不会有圣殿（启21:21,22）。上帝要以祂可见的、有形的形体与人同住（3节）。他们会欢喜快乐地活到永远，且不会有死亡（4节）。
我们是否得到了？
在结束巴比伦流亡之日后，所应许的第一个新耶路撒冷的是“最好的”，但是这个“最好”也有瑕疵，是不完全的，也从未在历史上、实体上应验。尽管因人类的才智，一些能与第一个新耶路撒冷应许相媲美的事情也正在我们的时代上演，但仍然是有残缺的。有罪世界中的“最好”无法与第二个新耶路撒冷同日而语。为要最终实现，就需要一个完全的再造。因此，“我们照祂的应许，盼望新天新地，有义居在其中。”
“亲爱的弟兄啊，你们既盼望这些事，就当殷勤，使自己没有玷污，无可指摘，安然见主。”（彼后3:13,14）
完全的和平
牧师蒙召要按着正意分解《圣经》（提后2:15）,特别是预言。《圣经》教导我们，应该有两个新耶路撒冷。以赛亚书65、66章描述的是第一个新耶路撒冷，是赐给巴比伦囚禁结束之后的犹太国的。但是因为百姓的悖逆，此应许没有在历史上应验。启示录21:1-5描述了第二个新耶路撒冷，这是完美无瑕的，得赎之人将会在居住其中，永享和平，永远与上帝同在。“主耶稣啊，我愿祢来！”（启22:20）
1. 伊瑞·莫斯卡拉：《以赛亚书65:17–25描述的是末世新天新地吗？》教师出版社，2016, 187–210, https://digitalcommons.andrews.edu/cgi/viewcontent.cgi?article=1204&context=pubs. ^
2. 由于将得赎的子民也将在月朔敬拜上帝运用于末世新天新地中，一些当代基督徒甚至呼吁应该在“月朔敬拜上帝。
3. 特·穆勒：复临信徒末世论的新趋向：对最近出版的一篇文章的批判性分析。反思 44 (2013): 4. ^
4.这个主题的全文可见这个重要的章节：基督复临安息日会圣经注释中“旧约预言中以色列的角色”，弗朗西斯·D·尼科尔（黑格斯敦，MD:评论和通讯出版社，1976), 4:25–38. ^
5. 汉斯·K·拉伦德尔：《以色列的上帝在预言中：解释预言的原则 》（贝里恩斯普林斯，MI：安德烈大学出版社）, 210. ^
6.包括2Q新耶路撒冷（2Q4），4Q新耶路撒冷（4Q554），4Q新耶路撒冷（4Q555）,5Q新耶路撒冷（5Q15），以及11Q新耶路撒冷（11Q18）。翻译文本可参见弗洛伦蒂诺·加西亚·马丁内斯的《死海古卷译本：英文版昆兰文本》，第二版（大急流城，MI：Eerdmans，1996）。对于这些“新耶路撒冷”文本的学术研究，请参阅Michael Chyutin，《新耶路撒冷:理想的城市》，死海发现1,卷 1(1994), 71 – 97。关于昆兰著作中的“新耶路撒冷”与新约的比较研究，见F. G. Martinez，《昆兰与新约中的新耶路撒冷》，《圣经、历史与神学中的以色列地》(莱顿:布里尔，2009) ，277–289. ^
7. 莫斯卡拉：《以赛亚书65:17–25》，192 ^
8.克劳斯·韦斯特曼：《旧约圣经注释：以赛亚书40-66》（费城，宾州:威斯敏斯特出版社，1969)，408。
9. 《以西结书》46章1、3节反映了“安息日”和“新月”结合的重要性，在新圣殿中作为敬拜的日子。
14. 罗伊·盖恩：“新天新地”，2021年第一季度安息日学课3月21日星期日，https://absg.adventist.org/html?code=ADLT1Q21WK13LESN. ^
By Davidson Razafiarivony, PhD, a professor of New Testament Studies, Adventist University of Africa, Nairobi, Kenya Africa.
God’s promise in Isa.65:17–25 begins with the statement, “For behold, I create new heavens and a new earth: and the former shall not be remembered, nor come to mind” (KJV). The promise is repeated in Isa. 66:22–24.
For some conservative evangelicals, this passage has been applied to the eschatological new heavens and new earth, especially because it is echoed by Rev. 21.1 For some other Christians, Isa. 66:23 has become a favorite biblical text in defense of the Sabbath, often used in evangelistic sermons to highlight the perpetuity of the Sabbath, as it states, “from one new moon to another, and from one sabbath to another, shall all flesh come to worship before me, saith the LORD” (KJV).
There is, however, a problem in applying these texts to the eschatological new heavens and new earth. Paul warned the Colossians, “So let no one judge you in food or in drink, or regarding a festival or a new moon or sabbaths, which are a shadow of things to come” (Col. 2:16, 17, NKJV).2 Paul clearly implies that ceremonial laws are not binding anymore after the death of Jesus. So why observe a “new moon” now and thereafter?
What kind of “new heavens and new earth” does the prophet Isaiah describe, and how should we reconcile them with the “new heaven and new earth” of Rev. 21:1–5?
PRINCIPLES OF PROPHETIC INTERPRETATION
Bible students differ between classical prophecy and apocalyptic prophecy as far as their fulfillment (whether reward or punishment) is concerned. Fulfillment of classical prophecy is generally conditional, while apocalyptic prophecy is unconditional.3 Students also need to be aware of the role of ancient Israel in biblical prophecy4 and the eventual transfer of the privileges and responsibilities of ancient Israel to the church (spiritual Israel).5
Based on the above principle, interpreters recognize the following about the prophetic promises:
(1) The promise in Isa. 65; 66 was made for physical Israel after the Babylonian exile. The passage should be placed in its context: Isaiah’s prophetic ministry in the eighth to seventh century (ca. 745–686 BC) and his prophecies on Babylonian captivity and return.
(2) The conditional fulfillment of the promise (depending on Israel’s obedience).
(3) In case of Israel’s failure, the prophecy points forward to the new heavens and new earth after the millennium.
(4) Exclusive local setting descriptions for the first New Jerusalem should not be transported/transferred into the postmillennial, eschatological New Jerusalem.
THREAT AND PROMISE
Isaiah’s ministry took place during the height of Assyrian supremacy. Chapters 1–39 are mainly set against the backdrop of the Assyrians’ interference with Israel and Judah. In 722 BC, the Assyrians defeated Israel and carried captive the ten northern tribes (2 Kings 17). Now, the Assyrians were moving toward Judah, defeating Lachish, and from there, sieging Jerusalem (701 BC). But God’s intervention prompted the withdrawal of Sennacherib to Nineveh (Isa. 37:36–38).
Likely having heard of Hezekiah’s survival of the Assyrian threat and his miraculous healing from his deadly illness, his Babylonian ally Merodach-Baladan sent an envoy from Babylon to congratulate him. Overtaken by pride and vanity, Hezekiah showed them the riches and treasures of Jerusalem, which the Babylonians later would come to take, together with Jewish captives to Babylon (Isaiah 39).
God repeatedly warned that He would destroy His people if they did not repent. But with the impending doom that would befall them, Isaiah 40–66 brings a message of comfort, deliverance, and a promise of new heavens and earth after the Babylonian exile. Therefore, we can assume that the Jews were repeatedly living under spiritual crises and threats from the Assyrians and Babylonians. In such a time, they needed hope, comfort, and deliverance. And God provided them supernatural deliverance. He equally promised that they would live in the “new heavens and new earth” after their return from the Babylonian exile.
THE FIRST NEW JERUSALEM
Belief and expectation of a “New Jerusalem” were common in New Testament times. The concept is found in several Second Temple Jewish works of literature, such as in the Pseudepigrapha (for instance, 1 Enoch 90:29–38). Among the Dead Sea literature, at least five scrolls from three different caves near Qumran bear the title “New Jerusalem.”6
The “new heavens and new earth” passage is introduced by “ ‘I [God] will create [bara’]’ ” (three times in Isa. 65:17, 18, NIV). All three occurrences of the verb bara’ are participles, indicating what God will continually do in the future. God will bring new things into existence. His “intention is to transform reality in different spheres of life: human personal and family life, human society, and the natural world.”7 “New heavens and a new earth” is an idiomatic expression describing a miraculous transformation,8 of new conditions of life, for God’s people after the Babylonian exile.
WHAT WOULD THE FIRST NEW JERUSALEM LOOK LIKE?
God would create the first New Jerusalem, an echo of the potential fulfillment of the covenant stipulation for blessings, not cursing, found in Deut. 28; 29. Wolf and lamb would feed together (Isa. 65:25). The redeemed would build houses and inhabit them (v. 21). They would rejoice (vv. 17, 18).
There would be no infant mortality nor miscarriages. The youngest age at death would be at one hundred (v. 20). While the faithful would live very long lives (vv. 20–22), premature death would be a curse for sinners (v. 20). Children would be born (v. 23). There would be a temple at the center of the city, where some Gentiles would be appointed and serve as priests (Isa. 66:21). All flesh would come to worship on the new moon and on Sabbath (v. 23).9 Alongside God’s people, others who eat swine’s flesh would be consumed (v. 17). The book of Isaiah ends with a statement that the corpses of the wicked would be displayed outside Jerusalem and viewed by worshipers (v. 24).
There is no doubt that Isaiah 65 and 66 describe the potential New Jerusalem after the Babylonian captivity. JiříMoskala affirms, “God’s kingdom will be manifested in Israel, the knowledge about the true God will grow, and the acceptance of the Messiah will secure it even further. In view is the growing establishment of God’s values until [He] will bring the eschatological ‘new heavens and a new earth’ (the establishment of God’s justice on earth by the Messiah is likewise a gradual reality—the kingdom of grace is followed by the kingdom of glory until even nature will be universally transformed to reflect the Edenic sinless conditions).”10
If the promises of the first New Jerusalem were fulfilled, it would still have remained incomplete and imperfect. As imperfect as it would be, human language and experience would have rated the fulfillment of those promises as “best.” But was it fulfilled at all?
CONDITIONALITY OF THE PROPHECY
If we accept that “The promises and the threatenings of God are alike conditional,”11 then the fate of Jerusalem would be connected to Israel’s acceptance or rejection of the Messiah. The “new heavens and a new earth” of Isaiah 65 and 66 were for the postexilic Jewish nation. But because of their failure and rejection of the Messiah, the nonfulfillment of that prophecy for the Jewish nation is a fact. Nevertheless, the New Testament writers teach, drawing from the Old Testament language, that “new heavens and a new earth” are being prepared for God’s people—
a fulfillment of prophecy that will not fail.
FROM ANCIENT ISRAEL TO SPIRITUAL ISRAEL
The New Testament teaches about a spiritual Israel. Paul writes, “Those who have faith are children of Abraham” (Gal. 3:7, NIV). The church is the “Israel of God” (Gal. 6:16, NIV). Elsewhere, Peter calls the church a “chosen generation, royal priesthood, holy nation, His own special people” (1 Pet. 2:9, NKJV), who “according to His promise, look for new heavens and a new earth in which righteousness dwells” (2 Pet. 3:13, NKJV).
Is it possible that two events are mingled in the same Isaiah 65; 66 passage? An analogy may be found elsewhere in the Scripture. For instance, in the Olivet discourse (Matt. 24), Jesus mingled the description of two events (the destruction of Jerusalem and His second coming).12 The vision of Isaiah may be a mingling of two events as well: (1) New Jerusalem after the Babylonian exile (leading up to Christ’s first coming) and (2) eschatological New Jerusalem, after the Second Coming (Jn. 14:1–3; Rev. 21:1–4).
TYPOLOGY
Typology as a key for prophetic interpretation is helpful. As Moskala writes, “The typological relationship between these two texts is type—Isa 65 and antitype—Rev 21–22.”13 In the same line of thought, it is stated, “Although the Lord’s ‘holy mountain’ would begin with Mount Zion at Jerusalem, it was only a precursor, a symbol, of what God promises to do, ultimately, in a new world with His redeemed people.”14
WHAT WOULD THE ESCHATOLOGICAL NEW JERUSALEM LOOK LIKE?
Some aspects that were to be potentially fulfilled with ancient Israel will be present in the new heavens and new earth. For it is the same God who will create “a new heaven and a new earth” and says, “ ‘I make all things new’ ” (Rev. 21:1, 5, NKJV). The wolf and the lamb shall feed together. The redeemed will build houses and inhabit them, and they will rejoice.
But there will be new things that were not in the first New Jerusalem. The final New Jerusalem, although settling on what was supposed to be the first New Jerusalem, comes down from heaven. Unlike in the first New Jerusalem, there will be no marriage nor birth in the postmillennial new heavens and new earth. There will be no more temple (Rev. 21:21, 22). God assures His people of His visible, physical presence (v. 3). They will live in eternal joy and peace and will be immortal (v. 4).
ARE WE THERE YET?
The “best” was promised in the first New Jerusalem after the Babylonian captivity, but that best had its flaws, was imperfect, and was never historically materialized/fulfilled. Even if, by human ingenuity, something similar to the promise in the first New Jerusalem is happening in our days, that best will have flaws. The best in this sinful world cannot compare with the final New Jerusalem. And for that to be, there is a need for a complete re-creation. Thus, “we, according to His promise, look for new heavens and a new earth in which righteousness dwells.
“Therefore, beloved, looking forward to these things, be diligent to be found by Him in peace, without spot and blameless” (2 Pet. 3:13, 14, NKJV).
PERFECT PEACE
Pastors are called to make a sound biblical interpretation (2 Tim. 2:15), especially pertaining to prophecies. The Bible teaches that there were supposed to be two New Jerusalems. The “new heavens and new earth” that Isaiah 65 and 66 describe is the first New Jerusalem, promised to the Jewish nation after the Babylonian exile. But it was not historically fulfilled because of the failure of the people. Revelation 21:1–5 describes the second New Jerusalem, which will be perfect and in which the redeemed will live in perfect peace and eternally in the presence of God. “Even so, come, Lord Jesus” (Rev. 22:20, KJV)!
- Jiří Moskala, “Does Isaiah 65:17–25 Describe the Eschatological New Heavens and the New Earth?” Faculty Publications, 2016, 187–210, https://digitalcommons.andrews.edu/cgi/viewcontent.cgi?article=1204&context=pubs. ^
- 2. Because of the eschatological application that the redeemed will worship during new moon in heaven, some contemporary Christians even call for worship during “new moon.” ^
- 3. Ekkehardt Mueller, “A New Trend in Adventist Eschatology: A Critical Analysis of a Recent Publication,” Reflections 44 (2013): 4. ^
- 4. For a full treatment of this subject, see the important chapter “The Role of Israel in Old Testament Prophecy,” in Seventh-day Adventist Bible Commentary, ed. Francis D. Nichol (Hagerstown, MD: Review and Herald Pub. Assn., 1976), 4:25–38. ^
- 5. Hans K. LaRondelle, The Israel of God in Prophecy: Principles of Prophetic Interpretation (Berrien Springs, MI: Andrews University Press), 210. ^
- 6. These are 2QNew Jerusalem (2Q4), 4QNew Jerusalema (4Q554), 4QNew Jerusalemb (4Q555), 5QNew Jerusalem (5Q15), and 11QNew Jerusalem (11Q18). For the translated texts, see Florentino Garcia Martinez, The Dead Sea Scrolls Translated: The Qumran Texts in English, 2nd ed. (Grand Rapids, MI: Eerdmans, 1996). For scholarly study of these “New Jerusalem” texts, see Michael Chyutin, “The New Jerusalem: Ideal City,” Dead Sea Discoveries 1, no. 1 (1994), 71–97. For study on the “New Jerusalem” in the Qumran writings compared with the New Testament, see F. G. Martinez, “New Jerusalem at Qumran and in the New Testament,” in The Land of Israel in Bible, History, and Theology (Leiden: Brill, 2009), 277–289. ^
- 7. Moskala, “Isaiah 65:17–25,” 192. ^
- 8. Claus Westermann, Isaiah 40–66, The Old Testament Commentary (Philadelphia, PA: The Westminster Press, 1969), 408. ^
- 9. The importance of the combination of “Sabbath” and “new moon” as days to worship the Lord in the projected new temple of Ezekiel is reflected in Ezekiel 46:1, 3. ^
- 10. Moskala, “Isaiah 65:17–25,” 199. ^
- 11. Ellen G. White, Manuscript 4, 1883. ^
- 12. Ellen G. White, The Desire of Ages (Mountain View, CA: Pacific Press Pub. Assn., 1898) ^
- 13. Moskala, “Isaiah 65:17–25,” 204. ^
- 14. Roy Gane, “New Heavens and a New Earth,” Adult Sabbath School Bible Study Guide, first quarter 2021, Sunday March 21, 2021, https://absg.adventist.org/html?code=ADLT1Q21WK13LESN. ^
原文链接：https://www.ministrymagazine.org/archive/2021/11/Two-New-Jerusalems
现代真理 