The four abominations of Ezekiel chapter eight, represent the four generations of modern Israel, and the beginning of modern Israel was typified by the beginning of ancient Israel. Both of those beginning histories testify to the ending of modern Israel at the soon coming Sunday law. The two beginnings of Israel, both ancient literal, and modern spiritual, are witnessed to by the beginning history of the northern kingdom of Israel as it separated from Judah.
以西結書第八章个四樣可憎之事，表明現代以色列个四代；而現代以色列个起頭，是由古代以色列个起頭所預表个。遮兩段起頭个歷史，攏見證現代以色列會喺將近臨到个星期日法令之時告終。以色列个兩個起頭，無論是古時按字面个，抑是現代屬靈个，攏由北國以色列脫離猶大時个起頭歷史來作見證。
When ancient Israel erected the golden calf, they had just come out of Egypt in fulfillment of a prophecy identifying that God would make them a kingdom. The story of Jeroboam, the first king of the northern kingdom of Israel, includes those very characteristics. Jeroboam had fled to Egypt from the wrath of Solomon. He had been given a prophetic promise that he would be made king over ten of the twelve tribes, by the prophet Ahijah. Before the prophecy was fulfilled, Jeroboam would flee into Egypt to put distance between himself and Solomon, until Solomon died.
古代以色列豎立金牛犢个辰光，伊拉正因應一則指出上帝要使伊拉成為一個國度个預言，才出離埃及。北國以色列第一位王耶羅波安个故事，也包含了箇些個特徵。耶羅波安為著躲避所羅門个震怒，逃到埃及去。先知亞希雅曾賜伊一個預言个應許，講伊要被立作十二支派當中十個支派个王。箇個預言應驗以前，耶羅波安會逃到埃及去，叫伊自家同所羅門之間拉開距離，一直到所羅門死去。
And it came to pass at that time when Jeroboam went out of Jerusalem, that the prophet Ahijah the Shilonite found him in the way; and he had clad himself with a new garment; and they two were alone in the field: And Ahijah caught the new garment that was on him, and rent it in twelve pieces: And he said to Jeroboam, Take thee ten pieces: for thus saith the Lord, the God of Israel, Behold, I will rend the kingdom out of the hand of Solomon, and will give ten tribes to thee: (But he shall have one tribe for my servant David’s sake, and for Jerusalem’s sake, the city which I have chosen out of all the tribes of Israel:) Because that they have forsaken me, and have worshipped Ashtoreth the goddess of the Zidonians, Chemosh the god of the Moabites, and Milcom the god of the children of Ammon, and have not walked in my ways, to do that which is right in mine eyes, and to keep my statutes and my judgments, as did David his father. Howbeit I will not take the whole kingdom out of his hand: but I will make him prince all the days of his life for David my servant’s sake, whom I chose, because he kept my commandments and my statutes: But I will take the kingdom out of his son’s hand, and will give it unto thee, even ten tribes. And unto his son will I give one tribe, that David my servant may have a light alway before me in Jerusalem, the city which I have chosen me to put my name there.
到其个辰光，耶罗波安出耶路撒冷个辰光，示罗人先知亚希雅在路浪遇着伊；亚希雅身浪披了一件新衣裳；伊拉两个人单独立勒田野里。亚希雅捉牢伊身浪个新衣裳，撕做十二爿；对耶罗波安讲：「儂拿十爿去；因为耶和华以色列个 神介样讲：『看哪，我要从所罗门手里撕裂此国，拨十个支派拨儂。 （不过为着我仆人大卫个缘故，也为着耶路撒冷个缘故，就是我从以色列众支派中所拣选个城，仍要留一个支派拨伊。） 因为伊拉离弃了我，敬拜西顿人个女神亚斯她录、摩押人个神基抹，并亚扪人个神米勒公，弗行我个道，弗照我眼中看为正个去行，也弗守我个律例典章，像伊父大卫所行个一样。 然而我弗从伊手里将全国尽都夺去；乃要因我所拣选个仆人大卫个缘故，就是因伊遵守我个诫命并我个律例，我要使所罗门一生一世做君。 只是我要从伊儿子手里将国夺出，拨儂，就是十个支派。 至于伊儿子，我要拨伊一个支派，好叫我仆人大卫在我面前常常勒耶路撒冷有灯光；此城就是我所拣选、为要安置我名个地方。』」
And I will take thee, and thou shalt reign according to all that thy soul desireth, and shalt be king over Israel. And it shall be, if thou wilt hearken unto all that I command thee, and wilt walk in my ways, and do that is right in my sight, to keep my statutes and my commandments, as David my servant did; that I will be with thee, and build thee a sure house, as I built for David, and will give Israel unto thee. And I will for this afflict the seed of David, but not for ever. Solomon sought therefore to kill Jeroboam. And Jeroboam arose, and fled into Egypt, unto Shishak king of Egypt, and was in Egypt until the death of Solomon. And the rest of the acts of Solomon, and all that he did, and his wisdom, are they not written in the book of the acts of Solomon? And the time that Solomon reigned in Jerusalem over all Israel was forty years. And Solomon slept with his fathers, and was buried in the city of David his father: and Rehoboam his son reigned in his stead. 1 Kings 11:28–43.
我必提拔爾，爾必照爾心裏一切所慕个來作王，治理以色列。若爾肯聽從我一切所吩咐爾个，行我个道，做我眼前看爲正个事，謹守我个律例同誡命，像我僕人大衛所行个一樣；我就必與爾同在，爲爾建立堅固个家，像我爲大衛所建立个一樣，還要將以色列賜畀爾。爲着此事，我必使大衛个後裔受苦，弗過弗是永遠。所羅門因此想要殺耶羅波安。耶羅波安就起身，逃到埃及，投奔埃及王示撒；一直住勒埃及，直到所羅門死。所羅門其餘个事蹟，並佢一切所行个，連同佢个智慧，弗是都記勒《所羅門事蹟記》裏向麼？所羅門勒耶路撒冷統治全以色列个年日，共有四十年。所羅門與佢列祖同睡，葬勒佢父大衛个城裏；佢兒子羅波安接續佢作王。列王紀上 11:28–43。
At the death of king Solomon, the kingdom was to be divided and Jeroboam was to be king over the ten northern tribes, and Solomon’s son, Rehoboam was to be king at Jerusalem. Before the division of the tribes occurred, Jeroboam needed to come out of Egypt.
所羅門王死後，國度就要分裂，耶羅波安要作北方十個支派个王；所羅門个兒子羅波安要在耶路撒冷作王。喺支派分裂還未發生以前，耶羅波安需要從埃及出來。
And Rehoboam went to Shechem: for all Israel were come to Shechem to make him king. And it came to pass, when Jeroboam the son of Nebat, who was yet in Egypt, heard of it, (for he was fled from the presence of king Solomon, and Jeroboam dwelt in Egypt;) That they sent and called him. And Jeroboam and all the congregation of Israel came, and spake unto Rehoboam, saying, Thy father made our yoke grievous: now therefore make thou the grievous service of thy father, and his heavy yoke which he put upon us, lighter, and we will serve thee. And he said unto them, Depart yet for three days, then come again to me. And the people departed. 1 Kings 12:1–5.
羅波安往示劍去，因為全以色列都到了示劍，要立伊做王。尼八个兒子耶羅波安彼時還勒埃及，聽見了這事；伊先前曾逃避所羅門王，住勒埃及。眾人就打發人去叫伊來。耶羅波安跟以色列全會眾來，對羅波安講：「儂父親使我儕个軛甚重；現在求儂將儂父親加勒我儕身浪个苦役，並伊所加个重軛，減輕些，我儕就服事儂。」羅波安對伊拉講：「儂拉先去，再過三日，來回覆我。」百姓就去了。列王紀上 12:1–5。
The story of how foolish Rehoboam acted during the three days, lays the blame upon his foolish rejection of the old men’s counsel, but the separation of the tribes had been prophesied, so it would have happened one way or another. It is worth noting here for a future article that the separation process was specifically identified as three days. The two kingdoms become one kingdom again during the history of the Millerites, and when the northern and southern tribes become one kingdom during the Millerite history, which is the period of time of the arrival of the three angels of Revelation chapter fourteen. Those three angels in the Millerite history were typified by the three days of Rehoboam’s decision. Those forty-six years when the three angels arrived from 1798 unto 1844, were also the three symbolic days, that Christ had stated in John chapter two, would be required for Him to raise a destroyed temple, but that portion of the study is for a future article.
羅波安喺彼三日當中何等愚妄行事个故事，將罪責歸於伊愚妄地棄絕老年人个勸告；然而，諸支派个分裂早已被預言，所以無論如何，終究總會發生。此地值得記下來，留待後文另篇再論：分裂个過程，特特被指明為三日。兩個國度喺米勒派个歷史當中再度成為一國；而北國與南國諸支派喺米勒派歷史當中合為一國个辰光，正是《啟示錄》第十四章三位天使來到个時期。米勒派歷史當中彼三位天使，乃由羅波安作決斷个三日所預表。自一七九八年直到一八四四年，彼三位天使來到个四十六年，也就是彼象徵个三日，正如基督喺《約翰福音》第二章所講，伊要興起一座被毀个聖殿，所需要个就是這段時日；不過，研究个這一部分，當留待後來另篇文章再作論述。
When Rehoboam gave his foolish pronouncement at the end of three days the kingdoms were divided.
羅波安到第三日發表伊个愚妄宣告個辰光，諸王國就分裂開來。
So when all Israel saw that the king hearkened not unto them, the people answered the king, saying, What portion have we in David? neither have we inheritance in the son of Jesse: to your tents, O Israel: now see to thine own house, David. So Israel departed unto their tents. But as for the children of Israel which dwelt in the cities of Judah, Rehoboam reigned over them. Then king Rehoboam sent Adoram, who was over the tribute; and all Israel stoned him with stones, that he died. Therefore king Rehoboam made speed to get him up to his chariot, to flee to Jerusalem. So Israel rebelled against the house of David unto this day. And it came to pass, when all Israel heard that Jeroboam was come again, that they sent and called him unto the congregation, and made him king over all Israel: there was none that followed the house of David, but the tribe of Judah only. 1 Kings 12:16–20.
故此，以色列众人见王弗听从伊拉，百姓就回答王讲：“𠲎拉于大卫有啥个分？于耶西个儿子也呒没产业。以色列啊，归转各人个帐棚去罢！大卫啊，现今顾自家个屋里罢！”于是以色列人就归到伊拉个帐棚去。至于住勒犹大城邑个以色列子民，罗波安仍旧统治伊拉。 其后，罗波安王差遣监管贡赋个亚多兰去；以色列众人就用石头掷伊，致使伊死。故此，罗波安王急忙上车，逃奔耶路撒冷。这样，以色列背叛大卫家，直到今日。 及至以色列众人听见耶罗波安再来了，就差人去请伊到会众当中，立伊做全以色列个王；除开犹大支派之外，呒没一个跟从大卫家个。列王纪上 12:16–20。
The prophecy that Jeroboam would be given a kingdom had been fulfilled, and it was fulfilled at the time he had come out of Egypt. Jealous that God’s sanctuary was in the city of Jerusalem, the city which God had chosen to place his name, Jeroboam set about to counterfeit the sanctuary, the priesthood and worship service that was ordained to only be accomplished in Jerusalem. The work of Jeroboam in setting up a counterfeit system of worship in the northern ten tribes, is a direct parallel to the rebellion of Aaron and the golden calf, and thus provides another witness, not only to the soon-coming Sunday law, but also to the rebellion of 1863.
關於耶羅波安將得一國个預言，已經應驗；並且正是當伊出埃及个辰光應驗个。耶羅波安因上帝个聖所設立勒耶路撒冷城，就是上帝所揀選來安置伊名个城，心生嫉妒，便著手仿造聖所、祭司職分並敬拜禮儀；而此一切，原是蒙命定只能勒耶路撒冷成就个。耶羅波安勒北方十個支派中所設立个偽冒敬拜制度个工作，直接對應亞倫个背叛並金牛犢个事，因此這件事又作一個見證，所見證个不單是即將來到个星期日法案，也是1863年个背叛。
And Jeroboam said in his heart, Now shall the kingdom return to the house of David: If this people go up to do sacrifice in the house of the Lord at Jerusalem, then shall the heart of this people turn again unto their lord, even unto Rehoboam king of Judah, and they shall kill me, and go again to Rehoboam king of Judah. Whereupon the king took counsel, and made two calves of gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt. And he set the one in Bethel, and the other put he in Dan. And this thing became a sin: for the people went to worship before the one, even unto Dan. And he made an house of high places, and made priests of the lowest of the people, which were not of the sons of Levi. And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that is in Judah, and he offered upon the altar. So did he in Bethel, sacrificing unto the calves that he had made: and he placed in Bethel the priests of the high places which he had made. So he offered upon the altar which he had made in Bethel the fifteenth day of the eighth month, even in the month which he had devised of his own heart; and ordained a feast unto the children of Israel: and he offered upon the altar, and burnt incense. 1 Kings 12:26–33.
耶罗波安心里讲：现今国度必要归回大卫家；若是这百姓上耶路撒冷，到耶和华殿里去献祭，这百姓个心就要转归伊拉主，就是犹大王罗波安；伊拉必要杀我，再归向犹大王罗波安。于是王商议定当，就造了两只金牛犊，对百姓讲：“尔等上耶路撒冷去，实在太烦难了；以色列啊，看哪，这就是领尔等出埃及地个神。” 伊将一只安置勒伯特利，一只安置勒但。此事就成了罪，因为百姓去到但，在那一只面前敬拜。伊又造丘坛个殿，拣百姓中间至卑下个人立作祭司，这些人并不是利未子孙。耶罗波安又定八月十五日为节期，像犹大所有个节期一样；伊自家上坛献祭。伊勒伯特利也是如此，向伊所造个牛犊献祭；又将伊所造丘坛个祭司安置勒伯特利。伊于八月十五日，就是伊自己心里所捏造个那一月，上到伊勒伯特利所造个坛献祭，又为以色列子民定了节期；伊上坛烧香。列王纪上 12:26–33。
Jeroboam’s rebellion provides another line of truth to lay over the rebellion of Aaron, the rebellion of the Protestant horn in 1863, and the rebellion of the Republican horn at the soon-coming Sunday law, and in so doing it broadens the prophetic testimony. In the rebellion of Aaron’s golden calf, the Lord changed the ordained method of selecting the priesthood.
耶羅波安个背叛，提供仔另外一條真理个線索，可用來覆蓋亞倫个背叛、1863年新教之角个背叛，以及將來迫近个星期日法令之下共和黨之角个背叛；如此一來，也就擴展仔預言个見證。喺亞倫金牛犢个背叛當中，主改變仔原先所命定揀選祭司職分个方法。
Prior to the rebellion the firstborn of any tribe was to become part of the priesthood. But in Aaron’s golden calf rebellion, it was only the tribe of Levi that stood with Moses. For this reason God changed the ordained method of supplying men for the priesthood, and from that point on it was only the family of Levi that would make up the priesthood.
喺背叛發生之前，任何支派个長子攏該歸入祭司職分。弗過，喺亞倫金牛犢个背叛當中，獨有利未支派站喺摩西一邊。為着這個緣故，上帝改變了原先所設立、用來供給祭司職分之人个方式；從該時起，獨有利未家族構成祭司職分。
And when Moses saw that the people were naked; (for Aaron had made them naked unto their shame among their enemies:) Then Moses stood in the gate of the camp, and said, Who is on the Lord’s side? let him come unto me. And all the sons of Levi gathered themselves together unto him. And he said unto them, Thus saith the Lord God of Israel, Put every man his sword by his side, and go in and out from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbour. And the children of Levi did according to the word of Moses: and there fell of the people that day about three thousand men. Exodus 32:25–28.
摩西看見百姓赤身露體；（因為亞倫使𠊎們赤身，喺仇敵當中成爲羞辱；）摩西就立喺營門口，講：「啥人屬於耶和華，就到我許來！」利未个子孫攏聚集到伊許。伊對𠊎們講：「以色列个上主耶和華按呢講：『逐人把刀佩喺腰間，喺營中從這門到彼門來回行走，各人殺伊个弟兄，各人殺伊个同伴，各人殺伊个鄰舍。』」利未个子孫就照摩西个話去做；該日百姓當中約莫倒下了三千人。出埃及記 32:25–28。
Jeroboam counterfeited the work God had accomplished in the rebellion of Aaron when God had raised up a new priesthood from the tribe of Levi, for Jeroboam “made priests of the lowest of the people, which were not of the sons of Levi.” The rebellion at the beginning of the kingdom of the northern ten tribes, parallels the rebellion of Aaron and the dancing fools. The rebellion took place after coming out of Egypt, in fulfillment of a prophecy that promised a kingdom would be established. In both cases a new priesthood was established, that was a change from the former order of selecting priests.
耶罗波安仿造了上帝在亚伦背叛之事中所成就个工作；当时上帝曾从利未支派兴起一个新个祭司职任，因为耶罗波安“将那不属利未子孙个凡民，立为祭司。” 北方十支派之国在开头辰光个背叛，乃是同亚伦并许多跳舞个愚妄人个背叛相平行个。该背叛发生于出埃及之后，正应验了一则应许必有国度被建立个预言。在两桩事体里，侪设立了一个新个祭司职任，此乃对先前拣选祭司之次序个改变。
Aaron’s golden calf rebellion was repeated, but it was doubled by Jeroboam, for he made two golden calves and placed them in two cities. The city of Dan, represents statecraft, for Dan means “to judge”, and the city of Bethel represents churchcraft, for Bethel means “the house of God”. The golden calves possessed the same symbolism as Aaron’s calf, but with the added witness of the union of Church and State as represented by the two cities. A calf was the highest form of pagan offering, and therefore represents a counterfeit offering of Christ. Gold is a symbol of Babylon, and the calf was an image of a beast. Just as Aaron ordained a false day of worship, Jeroboam also ordained a feast, and made sure the date for the feast did not agree with the time of the true worship in Jerusalem.
亞倫拜金犢个悖逆又重演哉，弗過喺耶羅波安手裡加倍哉；因為伊造咾兩隻金犢，擺喺兩座城裡。旦城表明國家政權，因為「旦」个意思是「審判」；伯特利城表明教會權柄，因為「伯特利」个意思是「上帝个殿」。該兩隻金犢有亞倫个金犢同樣个象徵，不過又添咾一重見證，就是由該兩座城所表明个教會搭國家聯合。犢是異教祭獻裡最高个形式，所以就表明對基督祭獻个假冒。金是巴比倫个象徵，犢乃是獸个形像。正如亞倫設立咾一個假个敬拜日子，耶羅波安也設立咾一個節期，還特特叫節期个日期弗搭耶路撒冷真敬拜个時辰相合。
All the elements of the soon-coming Sunday law are represented in Jeroboam’s testimony of rebellion; the false sacrifice (calf), the false Christ (the altar), the image of the beast (combination of Church and State), false day of worship (Sunday) and a counterfeit priesthood.
耶羅波安背叛个見證裡，將那將近臨到个星期日法之一切要素攏表明出來：假祭物（牛犢）、假基督（祭壇）、獸个像（教會搭國家个結合）、假敬拜个日子（星期日），以及一個偽冒个祭司職分。
The beginning of ancient Israel, the beginning of the ten northern tribes as a kingdom, and the beginning of Adventism all possess the same prophetic elements, and together they identify the prophetic elements of the soon-coming Sunday law. Ancient Israel had come out of the bondage of Egypt, Jeroboam came out of Egypt where he had fled to escape the persecution of Solomon, and Millerite Adventism had just come out of the bondage of the papacy.
古代以色列个起头、北方十个支派作一国个起头，搭复临运动个起头，侪具同样个预言要素；伊拉合拢来，一道指明那将要来到个星期日法案个预言要素。古代以色列曾经从埃及个奴役里向出来；耶罗波安也从埃及里出来，伊先前逃到埃及去，为着躲避所罗门个逼迫；米勒派复临运动也刚刚从教皇制度个奴役里向出来。
The priesthood of Levi was established at Aaron’s rebellion, the counterfeit priesthood of the lowest of men was set up in Jeroboam’s testimony, and when the Lord entered into covenant with Millerite Adventism, according to Peter, the Millerites were “a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light.” The light the Millerites had been called unto was the light of Miller’s jewels represented upon Habakkuk’s two tables that had been typified in the history of Aaron’s rebellion by the two tables of the Ten Commandments. The darkness they were called out of was the Dark Ages of papal rule, that had been typified by the darkness of Egyptian bondage.
利未个祭司职分，是勒亚伦个背叛辰光设立个；至于耶罗波安个见证里，设起了由最卑贱之人充任个假冒祭司职分。及至主搭米勒派复临信徒立约个辰光，照彼得所讲，米勒派信徒乃是“蒙拣选个族类，有君尊个祭司，圣洁个国度，属上帝个子民，要叫恁宣扬那召恁出黑暗入伊奇妙光明者个美德。” 米勒派所蒙召归向个光，就是米勒诸般宝石之光；此光表现在哈巴谷两块版上，而此两块版，早已在亚伦背叛个历史里，由十诫两块版预表出来。伊拉所蒙召脱离个黑暗，就是教皇统治个黑暗时代；此黑暗，早已由埃及为奴个黑暗所预表。
When Christ raised up the temple that had been trodden down by both paganism and papalism, He did so in forty-six years from 1798 to 1844. When he had erected the temple, then as the Messenger of the Covenant, He suddenly came to His temple on October 22, 1844, for He had erected the temple that had been trodden down and destroyed, and He also purified a priesthood that was represented by the tribe of Levi.
当基督兴起个殿——个殿曾同时受异教同教皇制践踏——伊乃自 1798 年到 1844 年，用四十六年个工夫成就此事。及至伊建造好个殿，伊就作盟约个使者，于 1844 年 10 月 22 号忽然来到伊自家个殿；因为伊已经重建了那曾被践踏并毁坏个殿，也洁净了一班由利未支派所预表个祭司职分。
But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:2–4.
毋過，伊來臨个日仔，啥人捱得牢？伊顯現个辰光，啥人站得住？因為伊像煉淨个火，又像漂布人个鹼。伊必坐落來，像煉銀、潔淨銀子个人；伊也必潔淨利未个子孫，熬煉伊拉像金銀一樣，叫伊拉得以用公義獻供物畀主。到辰光，猶大同耶路撒冷个供物，必蒙主悅納，像古早个日仔，像頭前个年歲一樣。瑪拉基書 3:2–4。
On October 22, 1844 Christ suddenly came to His temple and entered into covenant with a people who were represented by the Levitical priesthood, yet by 1863, they had repeated the rebellion of Aaron, and the Millerite priesthood transitioned to the Laodicean priesthood, as represented by Jeroboam’s priesthood of the lowest of men, and Aaron’s dancing fools. Yet the testimony of Jeroboam’s rebellion has a larger testimony of the rebellion of 1863. When Jeroboam inaugurated his false system of worship a prophet from Jerusalem was sent to rebuke Jeroboam’s rebellion, as typified by Millerite Adventism being led to accept the Sabbath of the Ten Commandments as the day of rest.
1844年10月22日，基督忽然来到伊个圣殿，搭一班由利未祭司职分所预表个子民立约；然而到了1863年，伊拉却重演了亚伦个背叛，于是米勒派个祭司职分就转变成老底嘉个祭司职分，正如耶罗波安所设立个、从民间最卑下之人中拣选出来个祭司职分，以及亚伦手下跳舞个愚妄人所表明个一样。然而，耶罗波安背叛个见证，还包含着一个更广大个、指向1863年背叛个见证。耶罗波安起首设立伊个虚假敬拜制度个辰光，有一位从耶路撒冷来个先知奉差遣去责备耶罗波安个背叛；正如米勒派复临信徒被引导去接受十诫里个安息日为安歇之日所预表个一样。
When Adventism accepted the light of the third angel and the sanctuary they represented a rebuke to those Protestants that had rejected the increasing light of the unsealing that began at the time of the end in 1798. Just as ancient Israel had forgotten the Sabbath while in their Egyptian bondage, the church in the wilderness had forgotten the Sabbath by the time 1798 arrived. The increasing light of the judgment-hour message brought by the Millerites ultimately led to the sanctuary and the law of God.
当安息日复临派领受第三位天使个光，同仔拉所表明个圣所辰光，伊拉就成为对该些拒绝了自1798年末时开印以来逐步增多之亮光个新教徒个责备。正如古以色列人在埃及为奴个辰光忘记了安息日一样，旷野中个教会到1798年来临个辰光，也已经忘记了安息日。由米勒派所传个审判时辰信息所带来、逐步增多之亮光，终究引到圣所同上帝个律法。
That light arrived on October 22, 1844, and represented a rebuke of false worship to those who had been called to come all the way out of the false doctrines of Catholicism. The worship of the sun is the mark of Catholicism’s authority over the churches who returned to her fold. That rebuke is represented at Jeroboam’s inauguration of his false system of worship.
該道光喺1844年10月22號臨到，對許撥召出來、徹底脫離天主教虛假道理个人來講，乃是對虛假敬拜个一種責備。敬拜太陽，就是天主教對那些回轉歸入伊懷抱个眾教會所施權柄个記號。該種責備，就表現在耶羅波安設立伊個虛假敬拜制度个時辰。
And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that is in Judah, and he offered upon the altar. So did he in Bethel, sacrificing unto the calves that he had made: and he placed in Bethel the priests of the high places which he had made. So he offered upon the altar which he had made in Bethel the fifteenth day of the eighth month, even in the month which he had devised of his own heart; and ordained a feast unto the children of Israel: and he offered upon the altar, and burnt incense. And, behold, there came a man of God out of Judah by the word of the Lord unto Bethel: and Jeroboam stood by the altar to burn incense. And he cried against the altar in the word of the Lord, and said, O altar, altar, thus saith the Lord; Behold, a child shall be born unto the house of David, Josiah by name; and upon thee shall he offer the priests of the high places that burn incense upon thee, and men’s bones shall be burnt upon thee. And he gave a sign the same day, saying, This is the sign which the Lord hath spoken; Behold, the altar shall be rent, and the ashes that are upon it shall be poured out. And it came to pass, when king Jeroboam heard the saying of the man of God, which had cried against the altar in Bethel, that he put forth his hand from the altar, saying, Lay hold on him.
耶罗波安在八月，就系该月十五日，设立一个节期，像犹大所有个节期一样；伊也上坛献祭。伊在伯特利也恁般行，向伊所造个牛犊献祭；又在伯特利安置伊所设立个邱坛祭司。伊就在伯特利，向伊所造个坛，于八月十五日，就系伊从自家心里所捏造个该个月份，替以色列子民设立节期；伊上坛献祭，焚烧香料。 看哪，有一个神人奉耶和华个命，从犹大来到伯特利；耶罗波安正立勒坛边，要烧香。神人奉耶和华个命，向坛呼叫，说：“坛哪，坛哪，耶和华恁般讲：看哪，大卫家里必生一个儿子，名叫约西亚；伊必在侬身上献上在侬身上烧香个邱坛祭司，人个骨头也要烧勒侬身上。”当日伊也给出一个预兆，说：“这就系耶和华所讲个预兆：看哪，这坛必裂开，坛上个灰必倾泻出来。” 耶罗波安王听见该神人向伯特利个坛所呼叫个话，就从坛上伸出手来，说：“捉牢伊。”
And his hand, which he put forth against him, dried up, so that he could not pull it in again to him. The altar also was rent, and the ashes poured out from the altar, according to the sign which the man of God had given by the word of the Lord. And the king answered and said unto the man of God, Intreat now the face of the Lord thy God, and pray for me, that my hand may be restored me again. And the man of God besought the Lord, and the king’s hand was restored him again, and became as it was before. And the king said unto the man of God, Come home with me, and refresh thyself, and I will give thee a reward. And the man of God said unto the king, If thou wilt give me half thine house, I will not go in with thee, neither will I eat bread nor drink water in this place: For so was it charged me by the word of the Lord, saying, Eat no bread, nor drink water, nor turn again by the same way that thou camest. So he went another way, and returned not by the way that he came to Bethel. 1 Kings 12:32–13:10.
伊伸出去攻擊伊个手就枯乾了，收弗轉來。祭壇也裂開了，壇上个灰燼傾瀉出來，正如神人奉耶和華个話所顯个兆頭。王就應聲對神人講：「現今求儂為我懇求耶和華——儂个 神个面，替我禱告，叫我个手復原。」神人就懇求耶和華，王个手就復原了，仍舊像起先一樣。 王對神人講：「請儂同我回宮去，歇息一歇，我也要賞賜儂。」神人對王講：「就是儂把半个家產賜給我，我也弗同儂進去；我在此地也弗吃餅，也弗喫水。因為耶和華藉伊个話曾如此吩咐我，講：『弗可吃餅，弗可喫水，也弗可從儂來个原路轉回去。』」於是伊從別条路去了，弗從伊來伯特利个路回去。列王紀上 12:32–13:10。
Along with the rebellion of the golden calves in the testimony of Aaron and Jeroboam, the actual inauguration of the false system of worship that Jeroboam ordained is included in his testimony. That inauguration represents the distinction between the worship that was to be carried out in Jerusalem, and Jeroboam’s counterfeit system. From 1798 through to 1844, the Lord brought his people out of the darkness of papal rule into the marvelous prophetic light represented by the three angels of Revelation fourteen. The Protestant churches rejected that light and in so doing became the daughters of Catholicism in 1844.
连同亚伦并耶罗波安见证里向金牛犊个背叛，耶罗波安所设立个假敬拜制度真正个开端，也包含勒伊个见证当中。个开端表明了应当勒耶路撒冷所施行个敬拜，搭耶罗波安仿造个伪制度之间个分别。自1798年直到1844年，主领伊个子民脱离教皇统治个黑暗，进入《启示录》第十四章三个天使所象征个奇妙预言之光。新教诸教会弃绝了个光，也正因为者样，伊拉勒1844年成了天主教个囡儿。
Jeroboam’s worship typified the Catholic system of worship, and in his story the northern kingdom of Israel represents the false system of Catholicism that the Protestants of Millerite history chose to remain in. The symbol of that system is the worship of the sun.
耶羅波安个敬拜，預表了天主教个敬拜體系；喺伊个故事裡，北國以色列代表个，就是米勒派歷史裡新教徒所揀選繼續留喺其中个天主教虛假體系。該體系个象徵，就是對太陽个崇拜。
The faithful and wise virgins that entered into the Most Holy Place on October 22, 1844, represented a rebuke to the Protestants who had just returned to the influence of Catholicism, and became the daughters of Rome. In the inauguration of Jeroboam’s counterfeit system of worship a prophet came from Judah and rebuked Jeroboam, thus typifying the faithful virgins who entered into the Most Holy Place and were led to recognize the law of God. The story of that prophet and his rebuke to Jeroboam is highly informative when considering the rebellion of 1863, yet the story needs to wait until an ending is placed along with a beginning.
忠信有智慧个童女，於 1844 年 10 月 22 日進入至聖所，乃係對新近復歸天主教影響、成為羅馬之女个新教徒一種責備。耶羅波安設立其冒牌敬拜制度之開端時，有一位先知自猶大而來，責備耶羅波安；此就預表了進入至聖所、並蒙引導去認識上帝律法个忠信童女。該先知並其責備耶羅波安个故事，於思量 1863 年个悖逆時，極有啟發；然而，這個故事仍需等待，直到有一個結局連同一個開端一併安放妥當。
The beginnings of ancient Israel, Jeroboam’s kingdom, and modern Israel all align and together they provide three witnesses of the end of the earth beast of Revelation thirteen, at the soon-coming Sunday law. The faithful of Millerite Adventism on October 22, 1844, became the true Protestant horn of the earth beast, and they did so in the history which began at the time of the end in 1798. 1798 was the beginning of the sixth kingdom of Bible prophecy, the United States, and the establishment of the true Protestant horn of Adventism in the United States. In that beginning history represents the ending history of the United States, for Jesus always illustrates the end of a thing with the beginning of a thing.
古以色列个开端、耶罗波安个国度，以及现代以色列，侪是相互对应，并且合起来为《启示录》第十三章地兽个末了，在将快来到个星期日法令之时，提供三重见证。米勒派复临运动里忠信个人，在1844年10月22日，成了地兽个真正新教之角；伊拉是在1798年个末时所开始个历史当中成就此事个。1798年是《圣经》预言中第六个国度——美国——个起头，也是复临运动真正新教之角在美国被建立个开端。在该起头个历史当中，表明了美国个终局历史；因为耶稣常常用一件事个起头，来说明一件事个末了。
The three beginning witnesses of ancient, modern and Jeroboam’s Israel illustrate the end of the earth beast, but there is also another ending that needs to be put in place in advance of laying out the testimony of the prophet that came from Judah and rebuked Jeroboam. The ending history that needs to be included is the ending of the northern and southern kingdoms of Israel as represented by the prophet Ezekiel.
古代、現代搭耶羅波安个以色列者三个起头个见证，显明了地兽个结局；不过，喺铺陈那位从犹大来、责备耶羅波安个先知之见证以前，还另有一个结局，需要预先安顿进去。所必须包括个结局历史，乃是先知以西结所表明个以色列南北两国个结局。
It should not be forgotten that what we are now illustrating is that the rebellion of 1863 is marked by the first abomination of Ezekiel chapter eight, which was the image of jealousy. Once we address the ending of the northern and southern kingdoms as represented by Ezekiel we will have more than enough evidence to uphold that the rebellion of 1863 was illustrated by Aaron and Jeroboam’s rebellion, and that it identifies the beginning of the first of four generations of Laodicean Adventism.
弗好忘记，倷现在所阐明个，是一八六三年个背叛，乃是以《以西结书》第八章里向个头一桩可憎之事作记号个，就是那嫉妒个像。一旦倷论到《以西结书》所表明个北国搭南国个终局，倷就要有绰绰有余个证据，来维护一八六三年个背叛乃是由亚伦搭耶罗波安个背叛所预表个，并且伊指出老底嘉复临派四代当中头一代个开端。
We will continue this study in the next article.
阿拉会勒下一篇文章里继续该项研究。
The word of the Lord came again unto me, saying, Moreover, thou son of man, take thee one stick, and write upon it, For Judah, and for the children of Israel his companions: then take another stick, and write upon it, For Joseph, the stick of Ephraim, and for all the house of Israel his companions: And join them one to another into one stick; and they shall become one in thine hand. And when the children of thy people shall speak unto thee, saying, Wilt thou not shew us what thou meanest by these? Say unto them, Thus saith the Lord God; Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, even with the stick of Judah, and make them one stick, and they shall be one in mine hand. And the sticks whereon thou writest shall be in thine hand before their eyes. And say unto them, Thus saith the Lord God; Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land:
耶和华个话又临到我，讲：再会，人子啊，侬拿一根杖来，写勒其浪：“归犹大，并归以色列个子孙，就是伊个同伴。”随后再拿一根杖，写勒其浪：“归约瑟，就是以法莲个杖，并归以色列全家，就是伊个同伴。”侬要拨两根杖合拢来，成为一根；伊拉就要勒侬手中成为一根。若侬百姓个子孙对侬讲：“侬弗告诉阿拉，这些物事是啥意思么？”侬就对伊拉讲：“主耶和华如此讲：看哪，我要拿约瑟个杖，就是勒以法莲手中个，并以色列诸支派，就是伊个同伴；我要拨伊拉搭仔伊合拢，就是搭仔犹大个杖，成为一根杖；伊拉就要勒我手中成为一根。” 侬所写个两根杖，要勒伊拉眼前拿勒侬手中。侬还要对伊拉讲：“主耶和华如此讲：看哪，我要从列国中，就是以色列人所去个所在，领出以色列个子孙，从四围招聚伊拉，带伊拉归回伊拉自家个地。”
And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all: Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwelling places, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children’s children for ever: and my servant David shall be their prince forever. Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. And the heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them for evermore. Ezekiel 37:15–28.
我也要使伊拉做一國，佇以色列山上个地裡；一個王要做伊拉眾人个王：伊拉弗復做兩國，也弗復分做兩個國度。伊拉也弗復因伊拉个偶像、可憎个物，並伊拉一切个過犯來玷污自家；總要從伊拉一切居住个所在，就是伊拉犯罪个所在，拯救伊拉，並且潔淨伊拉；按呢，伊拉要做我个百姓，我要做伊拉个上帝。 我个僕人大衛要做伊拉个王；伊拉眾人總歸只有一個牧人。伊拉也要遵行我个典章，謹守我个律例，而且遵著行。伊拉要住佇我賜畀我个僕人雅各个地，就是恁列祖所住个所在；伊拉及伊拉个子孫，直到子子孫孫，攏要永遠住佇其內；我个僕人大衛也要永遠做伊拉个君。 並且我要及伊拉立平安个約；這要做及伊拉所立个永遠个約。我也要安置伊拉，使伊拉繁多，又要將我个聖所設佇伊拉中間，直到永遠。 我个帳幕也要及伊拉同在；是，我要做伊拉个上帝，伊拉要做我个百姓。列國也要曉得我耶和華是使以色列成聖个；當我个聖所永遠設佇伊拉中間个辰光。以西結書 37:15–28。