5月3日安息日下午
记忆经文：
“他们唱着一首新歌，说：祢配得拿书卷，配得揭开七印；因为祢曾被杀，用自己的血从各族、各方、各民、各国中把我们赎了出来，归给上帝。” KJV - 启示录 5:9
Memory Text: “And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation;” KJV — Revelation 5:9
羔羊在宝座前的存在向我们保证：“若有人犯罪，在父那里我们有一位中保，就是那义者耶稣基督。”（约翰一书 2:1）
The Lamb’s presence before the throne assures us that “if any man sin, we have an Advocate with the Father, Jesus Christ the righteous.” 1 John 2:1.
羔羊的七角象征着能力和权柄的完全，基督为此确信说：“天上地下所有的权柄都赐给我了。”（马太福音28:18）祂无限的能力是为了我们的益处，供我们利用。祂宣告说：“你们若有信心像一粒芥菜种，就是对这座山说：‘你从这边挪到那边；它也必挪去；并且你们没有一件不能作的事了。’”（马太福音17:20）
The Lamb’s seven horns signify completeness of power and authority, in assurance of which Christ said: “All power is given unto Me in heaven and in earth.” Matt. 28:18. His unlimited power is for our good, and for our use. He proclaims: “If ye have faith as a grain of mustard seed, ye shall say unto this mountain, Remove hence to yonder place; and it shall remove; and nothing shall be impossible unto you.” Matthew 17:20.
羔羊的七眼表示万物在他面前都是敞开、赤露的。
The Lamb’s seven eyes denote that all things are open and naked unto Him.
诗篇作者问道：“我往哪里去躲避你的灵？我往哪里去躲避你的面？我若升到天上，你在那里；我若在阴间下榻，你也在那里。我若展开清晨的翅膀，飞到海极居住，就是在那里，你的手必引导我，你的右手也必扶持我。我若说：黑暗必定遮蔽我，黑夜必成为我周围的光明。黑暗不能遮蔽你，黑夜却如白昼发亮；黑暗和光明在你面前都一样。”（诗篇 139:7-12）
“Whither,” asks the Psalmist “shall I go from Thy spirit? or whither shall I flee from Thy presence? If I ascend up into heaven,” he declares, “Thou art there: if I make my bed in hell, behold, Thou art there. If I take the wings of the morning, and dwell in the uttermost parts of the sea; even there shall Thy hand lead me, and Thy right hand shall hold me. If I say, Surely the darkness shall cover me; even the night shall be light about me. Yea, the darkness hideth not from Thee; but the night shineth as the day: the darkness and the light are both alike to Thee.” Psalm 139:7-12.
5月4日星期日
徒劳的牺牲？
将以赛亚书1:2-15与以赛亚书56:6-7和诗篇51:17进行比较。这里教导了哪些关于献祭的重要教训？
Compare Isaiah 1:2–15 with Isaiah 56:6-7 and Psalm 51:17. What important lessons about sacrifice are taught here?
先知弥迦在那段艰难的时期作见证，他宣称锡安的罪人一面声称“依靠耶和华”，一面亵渎地夸口说：“耶和华不是在我们中间吗？灾祸必不临到我们。” 却继续“以血建造锡安，以罪孽建造耶路撒冷”（弥迦书3:11, 10）。先知以赛亚严厉斥责这些恶事，说：“你们这所多玛的官长啊，要听耶和华的话！你们这蛾摩拉的百姓啊，要侧耳听我们神的训诲！耶和华说：你们献许多祭与我何益呢？……你们来朝见我，谁向你们讨这罪，使你们践踏我的院宇呢？” 以赛亚书1:10-12。《先知与君王》第322.2页
“The prophet Micah, who bore his testimony during those troublous times, declared that sinners in Zion, while claiming to “lean upon the Lord,” and blasphemously boasting, “Is not the Lord among us? none evil can come upon us,” continued to “build up Zion with blood, and Jerusalem with iniquity.” Micah 3:11, 10. Against these evils the prophet Isaiah lifted his voice in stern rebuke: “Hear the word of the Lord, ye rulers of Sodom; give ear unto the law of our God, ye people of Gomorrah. To what purpose is the multitude of your sacrifices unto Me? saith the Lord.... When ye come to appear before Me, who hath required this at your hand, to tread My courts?” Isaiah 1:10-12. Prophets and Kings, page 322.2
圣经启示说：“恶人的祭物，为可憎恶，何况他存着恶心献祭呢？”（箴言21:27）。天上的上帝“眼目清洁不看邪僻”，不能“看奸恶”（哈巴谷书1:13）。上帝之所以不顾罪人，并非因为他不愿赦免；而是因为罪人拒绝运用上帝丰盛的恩典，才导致上帝无法将人从罪中拯救出来。“耶和华的手并非缩短，不能拯救；他的耳朵并非发沉，不能听见。只是你们的罪孽使你们与神隔绝，你们的罪恶使他掩面不听你们。” （以赛亚书59:1-2）。《先知与君王》第323.1页
“Inspiration declares, “The sacrifice of the wicked is abomination: how much more, when he bringeth it with a wicked mind?” Proverbs 21:27. The God of heaven is “of purer eyes than to behold evil,” and cannot “look on iniquity.” Habakkuk 1:13. It is not because He is unwilling to forgive that He turns from the transgressor; it is because the sinner refuses to make use of the abundant provisions of grace, that God is unable to deliver from sin. “The Lord's hand is not shortened, that it cannot save; neither His ear heavy, that it cannot hear: but your iniquities have separated between you and your God, and your sins have hid His face from you, that He will not hear.” Isaiah 59:1-2.” Prophets and Kings, page 323.1
“那么，家中所有成员都应该明白，这项工作必须从内心开始。必须借着圣灵创造和重生的大能，使人心归服并悔改。”——《评论与通讯》，1893年3月14日。《基督教教育》，第231.1页
“Then let it be understood by all the members of the household that the work must begin at the heart. The heart must be subdued and made contrite through the creating, regenerating power of the Holy Spirit.” The Review and Herald, March 14, 1893. Christian Education, page 231.1
人必须先放下自我，才能真正成为耶稣的信徒。当自我被弃绝时，主才能使人成为新造的人。新皮袋才能盛装新酒。基督的爱会以新生命激励信徒。凡仰望为我们信心创始成终者的人，基督的品格必彰显出来。（《历代愿望》第280.4页）
“Man must be emptied of self before he can be, in the fullest sense, a believer in Jesus. When self is renounced, then the Lord can make man a new creature. New bottles can contain the new wine. The love of Christ will animate the believer with new life. In him who looks unto the Author and Finisher of our faith the character of Christ will be manifest.” The Desire of Ages, page 280.4
5月5日星期一
公牛与船只之血
阅读希伯来书10:3-10。这段经文教导我们关于旧约中上帝子民所献的祭物，有什么意义？如果罪人实际上无法靠这些祭物得救，那又何必献祭呢？
Read Hebrews 10:3–10. What does this passage teach us about the sacrifices God’s people offered in the Old Testament? If sinners could not actually be saved by them, why offer them at all?
大约两千年前，天上从神的宝座传来一个神秘的声音：“看哪，我来了。”“祭物和礼物你不愿意，你却为我预备了身体……看哪，我来了，为要照你的旨意行，我的事在经卷上已经记载了。”（希伯来书10:5-7）这句话宣告了那隐藏于亘古之久的旨意的实现。基督即将降临我们的世界，道成肉身。祂说：“你为我预备了身体。” 假若祂带着祂在创世以先与父同在的荣耀显现，我们必无法承受祂同在的荣光。为了让我们得以看见，而不至于被毁灭，祂荣耀的显现被遮蔽了。祂的神性被人性所遮蔽——那看不见的荣耀隐藏在可见的人类形态之中。（历代愿望，第23.1页）
“Nearly two thousand years ago, a voice of mysterious import was heard in heaven, from the throne of God, “Lo, I come.” “Sacrifice and offering Thou wouldest not, but a body hast Thou prepared Me.... Lo, I come (in the volume of the Book it is written of Me,) to do Thy will, O God.” Hebrews 10:5-7. In these words is announced the fulfillment of the purpose that had been hidden from eternal ages. Christ was about to visit our world, and to become incarnate. He says, “A body hast Thou prepared Me.” Had He appeared with the glory that was His with the Father before the world was, we could not have endured the light of His presence. That we might behold it and not be destroyed, the manifestation of His glory was shrouded. His divinity was veiled with humanity,—the invisible glory in the visible human form.” The Desire of Ages, page 23.1
“古代以色列人曾被郑重宣告：凡不洁净、拒绝洁净自己的人，应从会众中被剪除。这对我们来说有着特殊的意义。如果在古代，不洁净的人必须用洒血来洁净，那么对于那些生活在末世危险中、暴露于撒但试探的人来说，每天让基督的宝血涂抹在他们心中是多么重要啊！”——《教会证言》，第4卷，第123.1页
“A solemn statement was made to ancient Israel that the man who should remain unclean and refuse to purify himself should be cut off from among the congregation. This has a special meaning for us. If it was necessary in ancient times for the unclean to be purified by the blood of sprinkling, how essential for those living in the perils of the last days, and exposed to the temptations of Satan, to have the blood of Christ applied to their hearts daily.” Testimonies for the Church, volume 4, page 123.1
5月6日星期二
逾越节的羔羊
阅读出埃及记12:1-11；以赛亚书53:7-8；哥林多前书5:7；以及启示录5:6。关于耶稣作为逾越节的祭物，这些经文教导我们什么？这对我们每个人意味着什么？
Read Exodus 12:1–11; Isaiah 53:7-8; 1 Corinthians 5:7; and Revelation 5:6. What do these verses teach us about Jesus as the Passover sacrifice? What does that mean for each of us?
公议会定了耶稣有罪后，就来见彼拉多，要求确认并执行判决。但这些犹太官员却不愿进入罗马审判厅。根据他们的礼仪律法，他们进入审判厅就会被玷污，从而被禁止参加逾越节。他们盲目地没有看到，杀人的仇恨已经玷污了他们的心。他们没有看到基督才是真正的逾越节羔羊，自从他们拒绝了祂，这盛大的筵席对他们来说就失去了意义。（《历代愿望》第723.2页）
“After condemning Jesus, the council of the Sanhedrin had come to Pilate to have the sentence confirmed and executed. But these Jewish officials would not enter the Roman judgment hall. According to their ceremonial law they would be defiled thereby, and thus prevented from taking part in the feast of the Passover. In their blindness they did not see that murderous hatred had defiled their hearts. They did not see that Christ was the real Passover lamb, and that, since they had rejected Him, the great feast had for them lost its significance.” The Desire of Ages, page 723.2
彼拉多和他们一样不愿将耶稣的尸体留在十字架上。征得彼拉多同意后，两个强盗的腿被打断，以加速他们的死亡；但耶稣却已死去。那些粗鲁的士兵们因听到和看到基督的事迹而心软，没有打断祂的肢体。因此，在献上上帝的羔羊时，应验了逾越节的律法：‘不可把羊羔留到早晨，羊羔的骨头一根也不可折断。他们要照逾越节的一切律例守这节。’”（《民数记》9:12，《历代愿望》，第771.3页）
“Pilate was as unwilling as they for the body of Jesus to remain upon the cross. His consent having been obtained, the legs of the two thieves were broken to hasten their death; but Jesus was found to be already dead. The rude soldiers had been softened by what they had heard and seen of Christ, and they were restrained from breaking His limbs. Thus in the offering of the Lamb of God was fulfilled the law of the Passover, ‘They shall leave none of it unto the morning, nor break any bone of it: according to all the ordinances of the Passover they shall keep it.’” Numbers 9:12 The Desire of Ages, page 771.3
耶稣的目的是要将人们的注意力引向那至高无上的献祭，以此来结束祂对堕落世界的使命。当时人们聚集在耶路撒冷庆祝逾越节，而祂，那预表羔羊的羔羊，却自愿将自己分别为圣，成为祭物。耶稣深知，在未来的每一代，教会都需要将祂为世人的罪而死，作为深刻思考和研究的主题。与之相关的每一个事实都必须得到确凿的证实。因此，所有人的目光都必须集中在祂身上，祂在伟大献祭之前所展现的景象，必须足以吸引所有人的注意力，来关注祂的献祭本身。在祂进入耶路撒冷时所展现的景象之后，所有人的目光都将追随祂迅速的行进，直到最终的结局。《预言之灵》，第二卷，第386页。1
“It was the purpose of Jesus to draw attention to the crowning sacrifice that was to end his mission to a fallen world. They were assembling at Jerusalem to celebrate the passover, while he, the antitypical Lamb, by a voluntary act set himself apart as an oblation. Jesus understood that it was needful in all future ages that the church should make his death for the sins of the world a subject of deep thought and study. Every fact connected with it should be verified beyond a doubt. It was necessary, then, that the eyes of all people should be directed to him, that the demonstrations which preceded his great sacrifice should be such as to call the attention of all to the sacrifice itself. After such an exhibition as that attending his entry into Jerusalem, all eyes would follow his rapid progress to the final end.” The Spirit of Prophecy, volume 2, page 386.1
5月7日星期三
耶稣在圣殿
阅读哈该书2:7-9。在建造第二座圣殿时，先知哈该作出了一个惊人的应许：新圣殿将比旧圣殿更加辉煌。这个预言是什么意思？
Read Haggai 2:7–9. As the second temple was being constructed, the prophet Haggai made an astonishing promise: the new temple would be more glorious than the previous one. What was meant by that prophecy?
圣殿被尼布甲尼撒摧毁后，大约在公元前五百年，一群终生被掳的人回到这片荒芜几乎荒芜的土地，重建了圣殿。当时，他们中间有一些老人曾见过所罗门圣殿的辉煌，他们为新建筑的根基而哭泣，认为它远不如先前的辉煌。先知生动地描述了当时普遍存在的这种情绪：“你们中间剩下的人，有谁见过这殿先前的荣耀呢？现在你们怎样看它呢？难道它不像虚无一样，在你们眼中不存在吗？”（哈该书2:3；以斯拉记3:12）。那时，上帝应许，这殿后来的荣耀必大于先前的荣耀。《善恶之争》，第23.3页
“After the destruction of the temple by Nebuchadnezzar it was rebuilt about five hundred years before the birth of Christ by a people who from a lifelong captivity had returned to a wasted and almost deserted country. There were then among them aged men who had seen the glory of Solomon's temple, and who wept at the foundation of the new building, that it must be so inferior to the former. The feeling that prevailed is forcibly described by the prophet: “Who is left among you that saw this house in her first glory? and how do ye see it now? is it not in your eyes in comparison of it as nothing?” Haggai 2:3; Ezra 3:12. Then was given the promise that the glory of this latter house should be greater than that of the former. The Great Controversy, page 23.3
但第二圣殿在宏伟程度上远不及第一圣殿；它也没有像第一圣殿那样，因有形可见的神迹而显得神圣。没有超自然力量彰显其奉献之礼。没有荣耀的云彩充满新建的圣所。也没有天火降下，焚烧祭坛上的祭物。至圣所的基路伯之间不再有荣光；约柜、施恩座和法版也都不见了。天上也没有声音向寻求帮助的祭司传达耶和华的旨意。《善恶之争》，第24.1页
“But the second temple had not equaled the first in magnificence; nor was it hallowed by those visible tokens of the divine presence which pertained to the first temple. There was no manifestation of supernatural power to mark its dedication. No cloud of glory was seen to fill the newly erected sanctuary. No fire from heaven descended to consume the sacrifice upon its altar. The Shekinah no longer abode between the cherubim in the most holy place; the ark, the mercy seat, and the tables of the testimony were not to be found therein. No voice sounded from heaven to make known to the inquiring priest the will of Jehovah. The Great Controversy, page 24.1
几个世纪以来，犹太人徒劳地试图表明上帝通过哈该所赐的应许已在何处应验；然而骄傲和不信蒙蔽了他们的心眼，使他们看不到先知话语的真谛。第二圣殿并非因耶和华荣耀的云彩而荣耀，而是因那位以肉身显现、拥有神性丰盛的真神的同在而荣耀。当拿撒勒人在圣殿里教导和医治病人时，“万国所羡慕的”的确来到了他的圣殿。只有在基督的同在中，第二圣殿的荣耀才超越了第一圣殿。《善恶之争》，第24.2页
“For centuries the Jews had vainly endeavored to show wherein the promise of God given by Haggai had been fulfilled; yet pride and unbelief blinded their minds to the true meaning of the prophet's words. The second temple was not honored with the cloud of Jehovah's glory, but with the living presence of One in whom dwelt the fullness of the Godhead bodily—who was God Himself manifest in the flesh. The “Desire of all nations” had indeed come to His temple when the Man of Nazareth taught and healed in the sacred courts. In the presence of Christ, and in this only, did the second temple exceed the first in glory.” The Great Controversy, page 24.2
5月8日，星期四
因祢创造了万物！
阅读以赛亚书6:1-5和启示录4:7-11。这两个异象有哪些相似之处？注意事件发生的顺序：首先呈现的主题是什么？接下来又是什么？这两个异象强调了关于上帝的哪些真理？
Read Isaiah 6:1–5 and Revelation 4:7–11. What elements of these two visions are similar? Pay attention to the order of events: What subject is presented first? What comes next? What truth about God is being stressed in these visions?
除了以西结所见的神圣显现（以西结书 1:28）之外，圣经还描述了上帝在其他三次场合登基——一次是以赛亚所见，两次是启示录作者约翰所见；即：
Besides this divine appearance which Ezekiel saw (Ezekiel 1:28), the Bible describes God enthroned on three other occasions – once as seen by Isaiah, and twice as seen by John the Revelator; to wit:
（1）“……我又看见主坐在高高的宝座上，他的衣裳垂下，遮满圣殿。其上有撒拉弗侍立，各有六个翅膀，用两个翅膀遮脸，两个翅膀遮脚，两个翅膀飞翔。彼此呼喊说：‘圣哉！圣哉！圣哉！万军之耶和华！他的荣光充满全地！’因呼喊者的声音，门框震动，殿充满了烟云。”（以赛亚书 6:1-4）
(1) “…I saw also the Lord sitting upon a throne, high and lifted up, and His train filled the temple. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy holy, holy, is the Lord of hosts: the whole earth is full of His glory. And the posts of the door moved at the voice of him that cried and the house was filled with smoke.” Isaiah 6:1-4.
（2）“我立刻被圣灵感动，见有一个宝座安置在天上，又有一位坐在宝座上……宝座周围有二十四个座位；我看见二十四位长老坐在座位上，身穿白衣，头上戴着金冠冕……宝座前有七盏点着的火灯，这灯就是神的七灵。宝座前好像一个玻璃海，如同水晶。宝座中和宝座周围有四个活物，前后遍体都满了眼睛。”（启示录4:2, 4-6）
(2) “And immediately I was in the spirit: and, behold, a throne was set in heaven, and one sat on the throne… And round about the throne were four and twenty seats; and upon the seats I saw four and twenty elders sitting, clothed in white raiment; and they had on their heads crowns of gold … and there were seven lamps of fire burning before the throne, which are the seven Spirits of God. And before the throne there was a sea of glass like unto crystal: and in the midst of the throne, and round about the throne, were four beasts full of eyes before and behind.” Revelation 4:2, 4-6.
（3）“天使又指示我在城内街道当中一道生命水的河，明亮如水晶，从神和羔羊的宝座流出来。”——启示录22:1。
(3) “And he shewed me a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb.” Revelation 22:1.
因为以赛亚所见的宝座是一列“火车”（随从），又因为当它进入圣殿时，“因呼喊者的声音，门框震动，殿里充满了烟云”（以赛亚书 6:1, 4），所以它是一个移动的宝座，而启示录第 4 章中前面有“玻璃海”的宝座，以及启示录第 22 章中前面有“生命河”的宝座，都是固定的宝座。
Since the throne seen by Isaiah was a “train” (retinue), and since as it entered into the temple, “the posts of the door moved at the voice of him that cried, and the house was filled with smoke” (Isaiah 6:1, 4), it therefore is a traveling throne, whereas both the one of Revelation 4, having the “sea of glass” before it, and the one of Revelation 22, having the “river…of life” before it, are stationary thrones.
虽然以西结所见的宝座与以赛亚所见的宝座相似，但它们却是截然不同的宝座。以赛亚异象中的“撒拉弗”各有六个翅膀，而以西结异象中的“基路伯”各有四个翅膀。此外，在以西结异象中，基路伯站立在宝座之下，而在以西结异象中，基路伯站立在宝座之上。因此，记载中有四个宝座——两个固定的，两个移动的。
Though the one which Ezekiel saw is similar to the one which Isaiah was shown, yet they are distinct and separate thrones, for each of the “seraphims” of Isaiah’s vision has six wings, while each of the “cherubims” of Ezekiel’s vision has but four. In the latter, moreover, the cherubims stood under the throne, whereas in the former, they stood above it. On record, therefore, are four thrones – two stationary, and two traveling.
在确定《启示录》第4章和第22章宝座的位置时，我们首先注意到，后者，即“生命之河”的发源地，正如启示录作者所说，是“上帝和羔羊的宝座”——基督复活后坐在上帝右边的宝座。前者，即前面有玻璃海的宝座，（根据约翰的观点）位于天上圣所的至圣所，因为约翰看见它前面有“七盏火灯”（启示录4:5）——圣所的固定装置。“使徒约翰在异象中得见天上上帝圣殿的景象，他看见‘七盏火灯在宝座前点着’。”——《善恶之争》，第414页。
In determining the location of the throne of Revelation 4, and the one of Revelation 22, we note to begin with that the latter, the one from which the “river…of life” proceeds, is, says the Revelator, “the throne of God and of the Lamb” – that upon which Christ sat at the right hand of God after His resurrection. The former, the one having the sea of glass before it, is (also according to John’s view) in the most holy apartment of the heavenly sanctuary, for John saw before it “seven lamps of fire” (Revelation 4:5) – a sanctuary fixture. “As in vision the apostle John was granted a view of the temple of God in heaven, he beheld there ‘seven lamps of fire burning before the throne.’ “ – The Great Controversy, page 414.
然后，关于圣父与圣子从上帝和羔羊的宝座——生命河所在的宝座——移到玻璃海所在的宝座，我们读到：“我看见父从宝座上起来，驾着火焰的车子，进入幔内的至圣所，坐下。耶稣从宝座上起来，……又有一辆云彩的车子，轮子如同火焰，周围有天使，来到耶稣所在的地方。耶稣踏上车子，被带往至圣所，就是父所坐的地方。”——《早期著作》，第55页。——{1TR 9.2}
Then, concerning the Father and the Son’s moving from the throne of God and of the Lamb – the one where the river of life is – to the throne where the sea of glass is, we read: “I saw the Father rise from the throne, and in a flaming chariot go into the holy of holies within the veil, and sit down. Then Jesus rose up from the throne,… Then a cloudy chariot, with wheels like flaming fire, surrounded by angels, came to where Jesus was. He stepped into the chariot and was borne to the holiest, where the Father sat.” – Early Writings, page 55.
但以理记录了他所见的同一事件，说道：“我观看，见有宝座设立，上头坐着亘古常在者。他的衣服洁白如雪，头发如纯净的羊毛。他的宝座如同火焰，他的轮如同烈火。有火河从他面前发出；事奉他的有千千，在他面前侍立的有万万。审判已经设立，案卷也展开了。”（但以理书 7:9-10）
Recording the same event as he saw it, Daniel says: “I beheld till the thrones were cast down and the Ancient of days did sit, Whose garment was white as snow, and the hair of His head like the pure wool: His throne was like the fiery flame, and His wheels as 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.
5月3日，星期五
进一步的思考
本周的课程探讨了献祭，并以羔羊为例进行说明。课程以圣所为背景来探讨羔羊。课程提到古代以色列为赦罪而献上的羔羊，这指向为我们的罪而死的神的羔羊耶稣。耶稣也是真正的逾越节羔羊。在天上的圣所中，祂被视为唯一配得救赎我们、开启七印的。课程也探讨了徒劳的献祭。课程指出，如果我们的献祭、祷告和行为要蒙神悦纳，我们就必须与神建立正确的关系。课程最后以圣所中神的宝座作为结束。课程提到了四个宝座，两个移动的，两个固定的。天上的圣所装置表明，它是伟大的原型，而地上的圣所只是其复制品或模型。
The week’s lesson deals with sacrifice and uses the lamb to illustrate this point. It speaks about the lamb in the context of the sanctuary. It mentions the sacrifice of the lamb in ancient Israel for the forgiveness of sins, which points to Jesus the Lamb of God who died for our sins. Jesus is also the true paschal lamb. He is seen in the sanctuary in heaven as the only one worthy to redeem us and to break the seven seals. The lesson also talks about futile sacrifices. It points out that we must come into right relation with God if our sacrifices, our prayers and works are to be accepted by Him. The lesson concluded with the throne of God in the context of the sanctuary. Four thrones are made mention of. Two moving and two stationary. The sanctuary fixtures in heaven show that it is the great original of which the one that was on earth was a copy or pattern of.