The northern and southern kingdoms were scattered under God’s indignation for twenty-five hundred and twenty years in fulfillment of the broken covenant of Leviticus twenty-five and twenty-six. The forty-six years between the conclusion of the first and last indignations represented the gathering of those two kingdoms into one kingdom of spiritual modern Israel in 1844. The gathering of those two nations was represented by the two sticks which Ezekiel joined together and the two sticks the widow of Zarephath gathered in the story of Elijah. On October 22, 1844 the prophetic history of the northern and southern kingdoms concluded and in so doing it repeated the history of the beginning of those two kingdoms.
南國搭北國，因着上帝个忿怒，照《利未記》二十五章搭二十六章所破坏之约个应验，分散了二千五百二十年。头一回搭末一回忿怒终结之间个四十六年，表明此两个国于一八四四年聚拢成为一个属灵个现代以色列之国。此两个国个聚集，曾由以西结所并合个两根杖，以及以利亚故事里撒勒法个寡妇所拾取个两根柴所预表。一八四四年十月二十二日，南國搭北國个预言历史告终；而在此一告终之中，也重演了此两个国起头之历史。
Jeroboam instituted a counterfeit system of worship in the northern kingdom in order to prevent his subjects from travelling to Judah and worshipping God in the sanctuary in Jerusalem.
耶羅波安佇北國設立了一套假冒个敬拜制度，為着阻止伊个臣民前往猶大，佇耶路撒冷个聖所敬拜上帝。
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.
耶羅波安心裏講：今朝這國度要歸轉到大衛家去咧。若是這百姓上耶路撒冷、到耶和華个殿裏獻祭，則這百姓个心必要再歸向伊拉个主，就是猶大王羅波安；伊拉也要殺我，再歸向猶大王羅波安。於是王商議定當，就造了兩隻金牛犢，對百姓講：儂拉上耶路撒冷去，實在太煩難咧；以色列啊，請看儂个神，就是領儂出埃及地个。伊就安置一隻勒伯特利，一隻放勒但。這事便成了罪；因爲百姓去到但，敬拜其中一隻。伊又造了丘壇个殿，從民間最卑微个人當中立祭司，這些人並勿是利未子孫。耶羅波安又勒八月十五日立節期，像猶大所有个節期一樣，並且勒壇上獻祭。伊勒伯特利也是這樣行，向伊所造个牛犢獻祭；又把伊所設立个丘壇祭司安置勒伯特利。伊勒伯特利、勒伊所造个壇上獻祭，正勒八月十五日，就是伊自家心裏所捏造个月份；伊為以色列子孫立了節期，並且上壇燒香。列王紀上 12:26–33。
His system of worship was typical of Catholicism (paganism), for as with Aaron’s rebellion, it established an image to and of the beast. The two calf images were made of gold, symbolizing Babylon. The images were dedicated to the gods of Egypt, who were identified as Aaron had also identified them; as “the gods that had brought them up out of the land of Egypt.” He built two altars in two cities, which when considered together represent the combination of church (Bethel) and state (Dan). The altars were counterfeits of the true altar, which is Christ, just as Catholicism claims to be Christ’s earthly representative. He raised up a corrupted priesthood, as are the priests of Catholicism. He selected a day for his worship service that was specifically different from the days of any of God’s true feast days, thus representing the controversy over the true and false day of worship.
伊拉个崇拜制度，乃是天主教（异教）个预表；因为，像亚伦个背叛一样，伊设立了一尊归于兽、也代表兽个形像。两尊牛犊像是用金子造个，象征巴比伦。伊拉个形像是奉献拨埃及个众神个；伊拉也像亚伦曾经认定伊拉一样，称伊拉为“领伊拉出埃及地个神”。伊在两座城里筑了两座坛；若合起来看，就代表教会（伯特利）同国家（但）个结合。此两座坛乃是真坛个伪造品；真坛就是基督，正如天主教自称是基督在地上个代表一样。伊兴起了一班败坏个祭司职分，正像天主教个祭司一样。伊为伊个敬拜礼拜拣选了一日，此日特意同上帝一切真节期个日子有分别，因此就表明了真伪敬拜之日个争议。
In the inauguration of his false system of worship, God sent a prophet from Judah to rebuke his counterfeit system of worship.
伊伲假敬拜体系开张个辰光，上帝差一位从犹大来个先知，去责斥伊个冒牌敬拜体系。
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. 1 Kings 13:1–3.
看哪，有一個 神人奉耶和華个話，從猶大來到伯特利；耶羅波安立勒祭壇旁燒香。伊奉耶和華个話，向祭壇呼叫講：「祭壇啊，祭壇啊，耶和華恁樣講：看哪，大衛家要生一個囝，名叫約西亞；伊要勒儂頂高處燒香个祭司獻勒儂頂，也要勒儂頂燒人个骨頭。」當日伊又設一個兆頭，講：「箇個就係耶和華所講个兆頭：看哪，祭壇必要裂開，壇頂个灰也必要傾瀉出來。」列王紀上 13:1–3
The prophet from Judah proclaimed a threefold prophecy identifying the future birth of king Josiah. He predicted that Josiah would slay the wicked priests who were employed at the counterfeit altar and that Josiah would also burn men’s bones upon that very altar. He also gave Jeroboam a sign, identifying that Jeroboam’s altar would be broken open and the ashes would pour out. All of these things were fulfilled according to the Word of the Lord, but when Jeroboam heard the proclamation of the prophet he was angered and sought to deal with the prophet, but God was in control.
猶大來個先知宣告了一項三重個預言，指明將來約西亞王個出世。伊預言約西亞要殺戮嗰些供職於假冒祭壇個邪惡祭司，並且約西亞也要在嗰個祭壇上焚燒人個骨頭。伊還賜耶羅波安一個徵兆，指明耶羅波安個祭壇要裂開，灰燼要傾瀉出來。凡此一切都照主個話應驗了；但是，當耶羅波安聽見先知個宣告時，伊就發怒，想要對付先知，然而上帝掌權。
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. 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. 1 Kings 13:4, 5.
事体就恁样成了：耶罗波安王听见神人向伯特利祭坛所呼喊个话，就从祭坛上伸出手来，讲：“捉牢伊！”伊向神人伸出去个手随即枯干，收弗转来到自家身边。祭坛也迸裂了，灰从祭坛上倾倒出来，正如神人奉耶和华个话所显个神迹一样。列王纪上 13:4、5。
The sign was immediately fulfilled, and Jeroboam’s hand was paralyzed.
該個兆頭即刻應驗，耶羅波安个手隨即癱瘓。
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 13:6–10.
王应声对神人讲：“现今求侬向耶和华——侬个 神——恳求施恩，也替我祷告，叫我个手再复原。”神人就恳求耶和华，王个手便再复原，仍旧像先前一样。王对神人讲：“来我屋里，同我一道去歇息歇息，我也要赐侬赏赐。”神人对王讲：“就是侬把半爿家业送拨我，我也勿同侬进去；我也勿在此地喫饭，也勿喫水。因为有耶和华个话吩咐我讲：‘勿可喫饭，勿可喫水，也勿可从侬来个原路转去。’”于是伊另走一条路去，勿从伊来伯特利个原路转去。列王纪上 13:6–10。
Jesus always illustrates the end of a thing with the beginning of a thing, and the beginning of the northern and southern kingdoms of literal ancient Israel end in the history where the two sticks are joined into one stick, representing the nation of spiritual modern Israel.
耶穌常常用一件事體个起頭來表明其收場；而字義上古代以色列南北兩國个起頭，乃結束於兩根杖合而為一根杖个歷史之中，表明靈意上現代以色列之國。
In the history where the two sticks were joined a three-step testing process was initiated at the time of the end in 1798. Both sticks (kingdoms) were being gathered in advance of the outpouring of the Holy Spirit in the Midnight Cry. At the first disappointment in the spring of 1844, the Protestants failed the testing process and became the daughters of Catholicism, thus repeating the inauguration of a counterfeit system of worship, as had been typified by Jeroboam.
箇兩根杖結合作一處个歷史當中，於一七九八年末時，啟動仔一個三步驟个試驗過程。兩根杖（兩個國度）都喺半夜呼聲當中聖靈澆灌之前，預先聚集起來。到一八四四年春天頭一回失望个時候，新教徒喺箇試驗過程當中失敗仔，變做天主教个眾女兒，因此重演仔一個偽冒敬拜制度个設立，正如耶羅波安所預表个一樣。
The Protestant Reformation was a work which God accomplished in order to bring the church in the wilderness out of the superstitions, traditions and customs of the Roman church. From the time of Martin Luther more and more truths were revealed identifying the whore of Tyre as nothing more than a pagan system of worship covered with a false profession of Christianity. It was the Lord’s purpose to bring his captive people out of darkness, as He had done when His people were slaves in Egypt. He delivered them from the bondage of Egypt to give them His law. The Protestant’s refusal to follow after the increasing light of the knowledge that was unsealed in 1798, prevented them from recognizing the law and the true sanctuary work of Christ in 1844.
新教改革乃是上帝所成就个一项工作，为要将旷野中个教会从罗马教会个迷信、传统并风俗当中领出来。自马丁·路德个时候起，越来越多个真理被启示出来，指明推罗个淫妇不过是一套披着基督教虚假信仰外衣个异教崇拜制度。主个旨意，是要将伊被掳个子民从黑暗里领出来，正如伊个子民在埃及为奴个辰光，伊也曾如此行。伊将伊拉从埃及个捆绑中拯救出来，为要将伊个律法赐拨伊拉。新教徒拒绝顺从1798年所开启个、知识上渐增个亮光，因此阻碍了伊拉在1844年认出律法并基督真实个圣所职事。
Their rejection of the judgment-hour message represented their becoming daughters of the Roman church, and they then raised up a false system of worship identified in the Scriptures as the false prophet (apostate Protestantism). The faithful Millerites that entered into the sanctuary by faith on October 22, 1844, received the light of the third angel and presented a rebuke to the false system of worship that professes to be Protestant, while holding to the primary tradition of paganism, that being the worship of the sun. The prophet from Judah typified Millerite Adventism recognizing and presenting the message of the third angel that arrived on October 22, 1844.
伊拉棄絕審判辰光个信息，乃表示伊拉變做羅馬教會个囡兒；隨後，伊拉建立起一套假个敬拜制度，聖經內向此制度認定為假先知（背道个新教）。凡忠信个米勒派信徒，於一八四四年十月二十二號憑信心進入聖所个，領受了第三位天使个亮光，並且向該自稱為新教、卻守牢異教最根本傳統——也就是敬拜日頭——个假敬拜制度，提出了責備。猶大來个先知，乃預表米勒派復臨運動認識並傳講於一八四四年十月二十二號來到个第三位天使信息。
When confronted by Jeroboam’s request for the prophet to come to his home and refresh himself, the prophet expressed his specific directions that had been given to him by the Lord. That command was also given to Millerite Adventism. The command was to not return the way they had come, and Millerite Adventism had come out of the Protestant denominations. They had been separated from the Protestants at the first disappointment in the spring of 1844, and Jeremiah provides an example of the identical directions that had been given to the Judean prophet.
当耶罗波安请先知到伊屋里去歇息一番个辰光，先知就讲出主所明确吩咐伊个命令。箇道命令，也曾赐拨米勒派复临运动。主个吩咐是：弗可照原来来个路转去；而米勒派复临运动，本来就是从新教各宗派里向出来个。伊拉喺1844年春天头一回失望个辰光，就已经同新教徒分开了；而耶利米则举出一个例子，显明赐拨犹大先知个指示，正是同样个指示。
Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brasen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:16–21.
侬个言语寻着了，我就吃落去；侬个言语成了我心里个欢喜与快乐；因为我称为侬个名下之人，哦，万军之耶和华上帝。我弗曾坐勒讥诮人个会中，也弗曾一同欢喜；因着侬个手，我独自坐着；因为侬使我满了忿怒。为啥我个疼痛常常有，我个伤痕不可医治，不肯得着痊愈？侬待我，竟要全然像说谎个，像靠弗牢个水么？所以耶和华如此讲：侬若归回，我就使侬再归，侬必站勒我面前；侬若从卑贱之中提出宝贵个，侬就要做我个口。渠拉要归向侬，侬却弗可归向渠拉。我必使侬对这百姓成为坚固个铜墙；渠拉要攻击侬，却弗能胜过侬；因为我与侬同在，要拯救侬，搭救侬；这是耶和华讲个。我也要从恶人个手里救侬出来，从强暴可怕之人个手里赎出侬来。耶利米书 15:16–21。
At the fulfillment of the time prophecy of the second Woe, on August 11, 1840, the mighty angel of Revelation ten descended with a little book open in his hand, and John was told to go and take the book and eat it. Jeremiah represents those that ate the little book at that point in history, and the words were sweet as honey, for they were “the joy and rejoicing of” his “heart.” But because of God’s “hand,” Jeremiah was “filled” “with indignation,” he was “wounded” and in “perpetual pain.” Because of God’s “hand” Jeremiah suggested that God had been “unto” Jeremiah “as a liar,” and as “failed waters.” The Lord had held his “hand” over a mistake in some of the figures of the 1843 chart.
到第二样灾祸辰光预言应验个辰光，1840年8月11号，《启示录》第十章里向个大力天使手里拿仔一本摊开个小书卷降下来，约翰受吩咐，要去拿该本书卷来吃脱。耶利米表明了历史到该个关头吃脱小书卷个人；该些话语甜到像蜜一样，因为伊拉是伊“心里个欢喜快乐”。不过，为着上帝个“手”，耶利米“满了”愤慨，伊“受伤”，并且落勒“长久个疼痛”当中。也为着上帝个“手”，耶利米竟讲，上帝对耶利米来讲，“好像骗子”一样，又像“干涸失信个水”一样。主曾经用伊个“手”遮盖了1843年图表里某些数字上个错误。
Jeremiah represents the first disappointment of the Millerites, when the vision of Habakkuk tarried. It appeared to those represented by Jeremiah that the message, which is represented as “rain,” had failed. But Habakkuk had stated “the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry.” Jeremiah had thought God lied, and that the message (rain) had failed, but it had only tarried.
耶利米表徵米勒派个第一趟失望，就係哈巴谷个异象迟延个辰光。对受耶利米所表徵个人看起來，个信息——此地表徵作“雨”——像煞失败了。弗过哈巴谷曾讲过：“因为这默示有一定个日期，快要应验，并弗虚谎；虽然迟延，还要等候；因为必然临到，弗再迟延。”耶利米曾以为上帝讲了谎，且信息（雨）失败了；其实伊不过是迟延了。
Then God instructed Jeremiah that “if thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them.” After the disappointment Jeremiah, representing God’s people who must return to the service of the Lord and shake off the discouragement that had been produced when it appeared the message had failed. If Jeremiah would meet the designated requirements, God would allow him to be His spokesman.
后来 神吩咐耶利米讲：“你若归回，我就使你再归，使你立在我面前；你若从卑贱之中分别出宝贵的来，你就必作我的口；叫伊拉归向你，你却弗可归向伊拉。” 失望以后，耶利米乃是代表 神个子民；伊拉必须重新归到主个服事里向，抖落因信息看上去失败所生发个灰心。若耶利米肯满足所指定个条件， 神就要准伊作祂个代言人。
More importantly for our study at this time is what God told Jeremiah concerning the “assembly of mockers” who were “rejoicing” over his disappointment. He told Jeremiah that the mockers could return to Jeremiah, but he was never to return to them. Jeremiah represented those who stood against the Protestants who had just chosen to return to the fold of Catholicism and became the daughters of Babylon, the false prophets of Baal and Ashtaroth. Jeremiah represented the Judean prophet who at the same point in the prophetic line had rebuked Jeroboam’s false system of worship at the beginning of the northern kingdom, thus typifying the introduction of a false system of worship that was an image of Catholicism at the end of the history of the northern kingdom. The prophet told Jeroboam, when Jeroboam offered to form an alliance, that he was not to eat, drink or return the way he came.
对我伲今朝个研究来讲，更要紧个，是上帝对耶利米所讲个话，系关于那班“讥诮个会众”个；伊拉因着伊个失望而“欢喜”。伊对耶利米讲，讥诮个人可以归回到耶利米这里来，不过伊绝对弗可以归回到伊拉那里去。耶利米所预表个，乃是那些站勒新教徒对立面个；彼些新教徒刚刚拣选归回天主教个圈中，并且成为巴比伦个众女、巴力并亚斯她录个假先知。耶利米所预表个，也就是犹大个先知；勒预言线个同一个节点上，伊曾勒北国起头辰光，责备耶罗波安虚假个敬拜制度；因此，伊就预表勒北国历史末了时所引进个虚假敬拜制度——就是一个作为天主教之像个制度。先知当耶罗波安提出要结盟个辰光，对伊讲，伊弗可吃，弗可喝，也弗可从来个路转回去。
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. 1 Kings 13:7–9.
王对神人讲：“来搭我转去，到我屋里歇一歇，我也要赏赐侬。”神人对王讲：“就是侬把半爿家业送拨我，我也勿同侬进去；我在此地也勿吃饼，亦勿吃水。因为主个话曾经吩咐我讲：‘勿吃饼，勿吃水，也勿照侬来个原路转去。’”《列王纪上》13:7–9
The expression of the Judean prophet aligns with the work of the false prophets of Baal and Ashtaroth in the story of Elijah. Of course, the history of the Millerites is also the history of Elijah, for Miller was Elijah. In the story of Elijah, the prophets of Baal and Ashtaroth performed a dance of deception, which was exposed as foolishness when fire came down from God and consumed Elijah’s offering, thus typifying the outpouring of the Holy Spirit in the Midnight Cry of Millerite history. The confrontation of that history represented the confrontation of the second Elijah, which was John the Baptist during the dance of deception performed by the daughter of Herodias (Salome). Herodias was typified by Jezebel, and Jezebel is a symbol of the Catholic church.
猶太个先知所表明个，搭以利亞故事裡巴力同亞斯他錄个假先知所行个工相符合。當然，米勒派个歷史亦就是以利亞个歷史，因為米勒就是以利亞。喺以利亞个故事裡，巴力同亞斯他錄个先知跳起迷惑人个舞；及至火從上帝那裡降落，燒盡以利亞个祭物，彼等个愚妄就顯明出來；此事乃預表米勒派歷史中「半夜呼聲」裡聖靈个澆灌。彼段歷史中个對峙，亦代表第二個以利亞个對峙，就是施洗約翰，正當希羅底个女兒（撒羅米）跳起迷惑人个舞个時候。希羅底由耶洗別所預表，而耶洗別乃天主教會个象徵。
In 1844, the Protestant churches became Salome, the daughter of Herodias (Jezebel). In the dance of deception Herod had promised half his kingdom, and he did so on his birthday, thus typifying the last days when the ten kings, who are typified by Ahab (the king of the ten northern kingdoms), agree to give their kingdom to the papacy (Jezebel). Giving “half your kingdom” is a symbol of a confederacy, and the prophet from Judea was clearly informing Jeroboam that he would never form an alliance with the apostate king or support his counterfeit system of worship.
1844年，新教各教會變做希羅底个囡莎樂美（耶洗別）。㑚欺騙个跳舞裡，希律曾應許分伊半壁江山；伊係勒伊生辰个辰光恁樣做，因而預表末後个日子：十个王——彼些王係亞哈（北國十支派个王）所預表——同意將𠮶拉國度交畀教皇體制（耶洗別）。分「半壁江山」係一個同盟个象徵；而猶太地來个先知明明白白告知耶羅波安，伊永遠弗會同𠮶悖道个王結盟，也弗會扶助伊假冒个敬拜制度。
That is what the Lord also told Jeremiah, when He said the “assembly of mockers” (apostate Protestantism) can return to Jeremiah, but Jeremiah must never return to them, or return by the way he came. But the Judean prophet did that very thing, for he was deceived by a false and lying prophet before he returned to Judea—before he finished the work he had been given.
个也就是主对耶利米所讲个闲话；伊讲，“讥诮者个会众”（背道个新教）可以归到耶利米这里来，然而耶利米断断弗可以归到伊拉那里去，也弗可以照伊来个条路转去。但犹大个先知偏偏就做了个样事，因为伊在转回犹大以前——在伊还呒没完成所受托付个工夫以前——受了一个虚假说谎个先知个迷惑。
Now there dwelt an old prophet in Bethel; and his sons came and told him all the works that the man of God had done that day in Bethel: the words which he had spoken unto the king, them they told also to their father. And their father said unto them, What way went he? For his sons had seen what way the man of God went, which came from Judah. And he said unto his sons, Saddle me the ass. So they saddled him the ass: and he rode thereon, And went after the man of God, and found him sitting under an oak: and he said unto him, Art thou the man of God that camest from Judah? And he said, I am. Then he said unto him, Come home with me, and eat bread. And he said, I may not return with thee, nor go in with thee: neither will I eat bread nor drink water with thee in this place: For it was said to me by the word of the Lord, Thou shalt eat no bread nor drink water there, nor turn again to go by the way that thou camest. He said unto him, I am a prophet also as thou art; and an angel spake unto me by the word of the Lord, saying, Bring him back with thee into thine house, that he may eat bread and drink water. But he lied unto him. So he went back with him, and did eat bread in his house, and drank water. And it came to pass, as they sat at the table, that the word of the Lord came unto the prophet that brought him back: And he cried unto the man of God that came from Judah, saying, Thus saith the Lord, Forasmuch as thou hast disobeyed the mouth of the Lord, and hast not kept the commandment which the Lord thy God commanded thee, But camest back, and hast eaten bread and drunk water in the place, of the which the Lord did say to thee, Eat no bread, and drink no water; thy carcase shall not come unto the sepulchre of thy fathers.
彼時伯特利有一個老先知住勒該搭；伊个眾兒子來，將神人當日勒伯特利所行个一切事，攏告訴伊；伊對王所講个話，伊拉也攏告訴伊拉个父親。伊拉个父親對伊拉講：「伊走仔哪條路？」因為伊拉个兒子看見仔對猶大來个神人走仔哪條路。伊就對伊拉个兒子講：「替我備好驢。」伊拉就替伊備好仔驢；伊騎上去，去追神人，見伊坐勒一棵橡樹下底；就對伊講：「儂就是對猶大來个神人麼？」伊講：「我是。」伊就對伊講：「請儂同我轉去屋裡，食飯。」伊講：「我弗可同儂轉去，也弗可進儂个屋；勒此地我也弗同儂食飯，也弗同儂吃水；因為耶和華个話曾對我講：『儂勒該搭弗可食飯，也弗可吃水，也弗可照儂來个路轉去。』」伊對伊講：「我也係先知，像儂一樣；有天使奉耶和華个話對我講：『帶伊同儂轉去儂屋裡，叫伊食飯吃水。』」其實伊是欺哄伊。神人就同伊轉去，勒伊屋裡食飯，吃仔水。伊拉坐勒桌邊个辰光，耶和華个話臨到帶伊轉來个先知；伊就對對猶大來个神人大聲喊講：「耶和華如此講：因為儂違背仔耶和華个命令，弗曾遵守耶和華——儂个上帝——所吩咐儂个誡命，反轉來，勒耶和華曾對儂講『弗可食飯，也弗可吃水』个地方食仔飯、吃仔水；所以儂个屍身弗得進儂列祖个墳墓。」
And it came to pass, after he had eaten bread, and after he had drunk, that he saddled for him the ass, to wit, for the prophet whom he had brought back. And when he was gone, a lion met him by the way, and slew him: and his carcase was cast in the way, and the ass stood by it, the lion also stood by the carcase. And, behold, men passed by, and saw the carcase cast in the way, and the lion standing by the carcase: and they came and told it in the city where the old prophet dwelt. And when the prophet that brought him back from the way heard thereof, he said, It is the man of God, who was disobedient unto the word of the Lord: therefore the Lord hath delivered him unto the lion, which hath torn him, and slain him, according to the word of the Lord, which he spake unto him. And he spake to his sons, saying, Saddle me the ass. And they saddled him. And he went and found his carcase cast in the way, and the ass and the lion standing by the carcase: the lion had not eaten the carcase, nor torn the ass. And the prophet took up the carcase of the man of God, and laid it upon the ass, and brought it back: and the old prophet came to the city, to mourn and to bury him. And he laid his carcase in his own grave; and they mourned over him, saying, Alas, my brother! And it came to pass, after he had buried him, that he spake to his sons, saying, When I am dead, then bury me in the sepulchre wherein the man of God is buried; lay my bones beside his bones: For the saying which he cried by the word of the Lord against the altar in Bethel, and against all the houses of the high places which are in the cities of Samaria, shall surely come to pass. 1 Kings 13:11–32.
伊食仔餅、飲仔酒以後，就替伊鞍好驢，便是替伊所帶轉來个該位先知鞍驢。伊去仔路上，有一隻獅子迎著伊，就咬殺仔伊；伊个屍身橫撩勒路裡，驢站勒旁邊，獅子也站勒屍身旁邊。看哪，有人經過，看見屍身橫撩勒路裡，也看見獅子站勒屍身旁邊；伊拉就去到老先知所住个城裡報信。 帶伊轉來離開路个該位先知聽見仔，就講：「這是神人，伊悖逆耶和華个話；所以耶和華將伊交撥獅子，獅子就撕裂伊、咬殺伊，正照耶和華對伊所講个話。」伊就對伊个兒子講：「替我鞍驢。」伊拉就替伊鞍好。伊就去，尋著伊个屍身橫撩勒路裡，驢同獅子站勒屍身旁邊；獅子無吃屍身，也無撕裂驢。先知就將神人个屍身抬起來，放勒驢背浪，帶轉來；老先知來到城裡，欲為伊哀哭，也欲埋葬伊。 伊將伊个屍身安放勒自家个墳墓裡；伊拉為伊哀哭，講：「哀哉，我个兄弟啊！」埋葬伊以後，伊對伊个兒子講：「我死仔辰光，儂拉就將我埋勒神人所埋个墳墓裡；將我个骸骨放勒伊个骸骨旁邊。因為伊奉耶和華个話所呼喊、攻擊伯特利个祭壇，並攻擊撒馬利亞各城一切丘壇殿宇个話，定規會應驗。」列王紀上 13:11–32。
We will continue this study in the next article.
阿拉会勒下篇文章里向继续迭项研究。
“When the power of God testifies as to what is truth, that truth is to stand forever as the truth. No after suppositions contrary to the light God has given are to be entertained. Men will arise with interpretations of Scripture which are to them truth, but which are not truth. The truth for this time God has given us as a foundation for our faith. He Himself has taught us what is truth. One will arise, and still another, with new light, which contradicts the light that God has given under the demonstration of His Holy Spirit. A few are still alive who passed through the experience gained in the establishment of this truth. God has graciously spared their lives to repeat, and repeat till the close of their lives, the experience through which they passed even as did John the apostle till the very close of his life. And the standard bearers who have fallen in death are to speak through the reprinting of their writings. I am instructed that thus their voices are to be heard. They are to bear their testimony as to what constitutes the truth for this time.
“當上帝个權能為何者是真理作見證个辰光，該真理就愛永永遠遠立定為真理。凡與上帝所賜之光相反个後來推測，攏弗可接納。有人會起來，提出伊拉對《聖經》个解釋；對伊拉自家看來是真理，其實並弗是真理。上帝所賜畀我伲今時个真理，是我伲信仰个根基。伊親自教導了我伲何者是真理。會有一個起來，接落去又有一個，帶來所謂个新亮光，卻與上帝藉著伊个聖靈所顯明而賜下个亮光相牴觸。還有幾個人仍舊在生，曾經歷過此真理建立辰光所獲得个經驗。上帝施恩保全伊拉个生命，為要叫伊拉一再重述、直到生命个末了，伊拉所經過个經歷，正如使徒約翰直到伊生命个最末了辰光一樣。那些已經在死裡倒下个擎旗者，也要藉著重印伊拉个著作來發聲。我蒙指示，伊拉个聲音就是愛如此被聽見。伊拉愛為何者構成今時个真理作見證。”
“We are not to receive the words of those who come with a message that contradicts the special points of our faith. They gather together a mass of Scripture, and pile it as proof around their asserted theories. This has been done over and over again during the past fifty years. And while the Scriptures are God’s word, and are to be respected, the application of them, if such application moves one pillar from the foundation that God has sustained these fifty years, is a great mistake. He who makes such an application knows not the wonderful demonstration of the Holy Spirit that gave power and force to the past messages that have come to the people of God.
“对于那些带来个信息、其内容与阿拉信仰个特别要点相抵触个人，阿拉弗应当领受伊拉个话。伊拉聚拢大量《圣经》经文，堆叠起来，环绕伊拉所主张个理论，当作凭据。过去五十年当中，这种事一再发生。虽然《圣经》是上帝个话，应当受尊重；但是，对经文个运用，若这种运用会移动上帝于此五十年间所扶持个根基中个一根柱石，就是极大个错误。作出这种运用个人，并弗晓得圣灵奇妙个明证；正是这明证，曾赐能力与力量于从前传给上帝子民个信息。”
“Elder G’s proofs are not reliable. If received, they would destroy the faith of God’s people in the truth that has made us what we are.
「G長老个證明弗靠得牢。若是收下伊拉，就會摧毀上帝子民對於此項真理个信心；正是此項真理使我拉成為今朝所是个樣式。」
“We must be decided on this subject; for the points that he is trying to prove by Scripture, are not sound. They do not prove that the past experience of God’s people was a fallacy. We had the truth; we were directed by the angels of God. It was under the guidance of the Holy Spirit that the presentation of the sanctuary question was given. It is eloquence for everyone to keep silent in regard to the features of our faith in which they acted no part. God never contradicts Himself. Scripture proofs are misapplied if forced to testify to that which is not true. Another and still another will arise and bring in supposedly great light, and make their assertions. But we stand by the old landmarks. [1 John 1:1–10 quoted.]
“阿拉务必要勒此桩事体上定准主意；因为伊想借着《圣经》来证明个几点，并勿牢靠。伊并弗能证明上帝子民过去个经历是谬误。阿拉曾有真理；阿拉是蒙上帝个使者所引导。有关圣所问题个阐明，是在圣灵个带领之下赐下来个。对于阿拉信仰里彼些伊自家并无分参与个要点，人人最好缄默勿言；这本身就是一种有力个见证。上帝永勿自相矛盾。若硬把《圣经》个凭据牵强去见证并非真实个事体，就是错用了经文。一个又一个还要起来，带进自以为极大个亮光，并提出伊拉个断言。然而阿拉总是持守旧有个地标。[引《约翰一书》1:1–10。]
“I am instructed to say that these words we may use as appropriate for this time, for the time has come when sin must be called by its right name. We are hindered in our work by men who are not converted, who seek their own glory. They wish to be thought originators of new theories, which they present claiming that they are truth. But if these theories are received, they will lead to a denial of the truth that for the past fifty years God has been giving to His people, substantiating it by the demonstration of the Holy Spirit.” Selected Messages, book 1, 161.
“我蒙指示，着我讲，这些话我伲得以照此时之需要来用，因为辰光已经到哉，罪必须用伊正当个名称来称呼。我伲个工作受着那些勿曾悔改转变个人个拦阻；伊拉寻求自家个荣耀。伊拉巴望人家当伊拉是新道理个创始者，就拿这些理论摆出来，声称其是事实个真理。但是若这些理论受人接纳，就会引到对于上帝过去五十年间一直赐给伊子民、并借圣灵个显明来证实个真理个否认。”《信息选粹》卷一，161。