The rebellion of Aaron’s golden calf at the beginning of ancient Israel, prophetically aligns with the rebellion of Jeroboam at the beginning of the ten tribes of the northern kingdom of Ephraim. These sacred histories typify the rebellion of Adventism in 1863.
古以色列起頭辰光亚伦金牛犊个悖逆，按先知性个表号，正对应着以法莲北国十支派起頭辰光耶罗波安个悖逆。此等圣洁历史，预表复临信仰于1863年个悖逆。
There are of course other witnesses to 1863, but Aaron and king Jeroboam provide witnesses that lay over the top of the history of 1863, and all those histories illustrate the movement of the one hundred and forty-four thousand, which is the Protestant horn, not only during the final days of the sixth kingdom of Bible prophecy, but all the way to the close of probation. Those histories also address the parallel history of the Republican horn in the sixth kingdom.
固然，关于 1863 年，另外还有别样个见证；不过，亚伦搭耶罗波安王所提供个见证，是覆盖勒 1863 年个历史之上个，而所有该些历史都表明勒十四万四千人个运动；伊就是新教个角，弗但喺圣经预言第六国末后个日子里向，而且一直直到恩门关闭之时。该些历史也论到勒第六国之中共和党个角所对应个平行历史。
It is generally a very difficult truth for those that believe, that the Seventh-day Adventist church is God’s remnant people at the end of the world. That belief is our first mistake. There is no biblical evidence that the Laodicean church represents the people that are lifted up as an ensign during the Sunday law crisis. Our first mistake is accepting the false premise that this is so. The ensign at the end of the world is made up of those who were cast out by the members of the synagogue of Satan.
对信徒来讲，普遍是一桩极难接受个真理：认定基督复临安息日会就是上帝在世界末了所存留个余民。迭种信念就是阿拉第一个错误。圣经里向无凭据表明，老底嘉教会代表那些在星期日法令危机之时被高举为旌旗个子民。阿拉第一个错误，就是接受了迭个虚假个前提，以为事实便是如此。世界末了个旌旗，是由那些被撒但会堂个成员赶出去个人所组成个。
And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:12.
伊必为列国竖立旌旗，招聚以色列被赶散个众人，也从地个四极召集犹大分散个百姓。以赛亚书 11:12。
It is Laodicean Adventists that cast out those that are to be the ensign.
迭老底嘉个复临信徒，逐出仔那些该当成为旗号个人。
Hear the word of the Lord, ye that tremble at his word; Your brethren that hated you, that cast you out for my name’s sake, said, Let the Lord be glorified: but he shall appear to your joy, and they shall be ashamed. Isaiah 66:5.
儂等因耶和華个話而戰兢个，當聽耶和華个言語；儂等个弟兄，因我个名恨儂、趕逐儂个，曾講：「願耶和華得榮耀。」然則伊必要顯現，成為儂等个喜樂；佢等卻要蒙羞。以賽亞書 66:5
Those that are the ensign get cast out for the “name” of Christ. The name that produces the hatred is Alpha and Omega, for the principle of Alpha and Omega is what clearly identifies who the Seventh-day Adventist church represents in Bible prophecy. The parable of the ten virgins represents Adventism.
做基督“名號”个旗幟者，會為咾伊个“名”受擯棄。引起怨恨个名號，就是阿拉法同俄梅戛，因為阿拉法同俄梅戛个原則，清清楚楚指出基督復臨安息日會喺《聖經》預言裡向所代表个是啥儂。十個童女个比喻，所代表个就是復臨信仰。
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
《馬太福音》第二十五章十個童女個比喻，也說明了復臨信徒個經歷。——《善惡之爭》，393頁。
The parable was fulfilled at the beginning of Adventism and it is fulfilled again to the very letter at the end.
个比喻㑚复临运动个开端辰光已经应验，到了末了还要照其字字句句重新应验。
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“我常常畀人引到十个童女个比喻；其中五个是聪明个，五个是愚拙个。迭个比喻已经应验，也必要照字面一一应验，因为伊对迭个时辰有特别个应用；并且，像第三位天使个信息一样，已经应验，也要继续成为现代真理，直到末时个终结。”《Review and Herald》，1890年8月19日。
The foolish virgins that wake up and recognize they have no oil are the Laodiceans.
醒轉過來、認出自家並無油个愚拙童女，就係老底嘉人。
“The state of the Church represented by the foolish virgins, is also spoken of as the Laodicean state.” Review and Herald, August 19, 1890.
「由愚拙个童女所表明个教会景况，也就是所讲个老底嘉景况。」《Review and Herald》，1890年8月19号。
The struggle of the wise virgins, represented also as the Philadelphian church, is with a church that claims to be Jews, but they are not.
智慧童女个争战，也就是非拉铁非教会所表明个争战，乃是同一班自称是犹太人、其实并弗是个教会相争。
Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. Revelation 3:9.
看哪，我要使彼等屬撒但會堂个，自稱是猶太人，其實弗是，乃是講謊話；看哪，我要使彼等來拜倒勒儂腳前，並且曉得我是愛儂个。啟示錄 3:9。
Sister White addresses this verse in the very first publication after the great disappointment.
懷愛倫姊妹勒大失望之後所發行个第一本出版物裡，曾經論及此節經文。
“You think, that those who worship before the saint’s feet, (Revelation 3:9), will at last be saved. Here I must differ with you; for God shew me that this class were professed Adventists, who had fallen away, and ‘crucified to themselves the Son of God afresh, and put him to an open shame.’ And in the ‘hour of temptation,’ which is yet to come, to show out every one’s true character, they will know that they are forever lost; and overwhelmed with anguish of spirit, they will bow at the saint’s feet.” Word to the Little Flock, 12.
“儂想道，迭班跪勒圣徒脚前敬拜个人，（启示录 3:9），到末后总归会得救。勒迭搭我必须同儂有分别；因为上帝指示我，迭一班人原是自称复临信徒个，后来却背道离去，‘重新把上帝个儿子钉十字架，明明个羞辱伊。’到了那‘试探个时辰’，就是还要来到、为要显明各人真情本相个时辰，伊拉会晓得自家是永远失丧了；并且灵里苦痛没顶，就会俯伏勒圣徒个脚前。”《给小群羊的话》，12。
In Isaiah chapter five the song of the vineyard, which Christ later employed is mentioned for the first time.
《以賽亞書》第五章裡，頭一趟提着葡萄園个歌，後來基督也用着。
Now will I sing to my wellbeloved a song of my beloved touching his vineyard. My wellbeloved hath a vineyard in a very fruitful hill: And he fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also made a winepress therein: and he looked that it should bring forth grapes, and it brought forth wild grapes. And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard. What could have been done more to my vineyard, that I have not done in it? wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes? Isaiah 5:1–4.
现今我要为我所亲爱个唱一首歌，就是论到伊个葡萄园个歌。我所亲爱个有一只葡萄园，种勒极其肥美个山冈浪；伊围好篱笆，拣去其中个石头，栽种上等个葡萄树，当中造了一座楼，也勒里向凿了一只酒醡；伊指望伊结葡萄，伊倒结出野葡萄。现今，耶路撒冷个居民并犹大个人哪，请侬众勒我同我个葡萄园中间断定是非。我为我个葡萄园所可做个，还有啥一件弗曾做勒其中呢？为啥我指望伊结葡萄个辰光，伊倒结出野葡萄呢？以赛亚书 5:1–4。
The parable whether in the Old Testament or the New identifies God’s church as being rejected by God for refusing to bring forth the fruits they were raised up to produce. In Isaiah five, at the conclusion of the parable, the punishment of the vineyard is identified, while also promising to lift up an ensign to the nations. Clearly the vineyard is not the ensign.
無論係舊約抑係新約，个比喻攏表明：上帝个教會因為拒絕結出伊受建立所當結个果子，就受著上帝个棄絕。喺《以賽亞書》第五章，喺比喻个結尾，葡萄園所受个刑罰有明白指出；同時，也應許要向列國豎起一面旌旗。顯然，葡萄園並弗係个旌旗。
Therefore is the anger of the Lord kindled against his people, and he hath stretched forth his hand against them, and hath smitten them: and the hills did tremble, and their carcases were torn in the midst of the streets. For all this his anger is not turned away, but his hand is stretched out still. And he will lift up an ensign to the nations from far, and will hiss unto them from the end of the earth: and, behold, they shall come with speed swiftly. Isaiah 5:25, 26.
故此，主向伊个百姓发怒，伸出伊个手攻击伊拉，击打伊拉；山岭也震动，伊拉个尸首撕裂，倒勒街市当中。虽有这一切，伊个怒气仍弗转消，伊个手还伸出。伊必向远方列国竖起旌旗，自地极招呼伊拉；看哪，伊拉必急速飞快而来。以赛亚书 5:25, 26。
When Jesus later sang the song as a parable His conclusion was just as decisive.
后来耶稣以比喻唱出此歌辰光，伊个结论也同样截截了当。
Hear another parable: There was a certain householder, which planted a vineyard, and hedged it round about, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into a far country: And when the time of the fruit drew near, he sent his servants to the husbandmen, that they might receive the fruits of it. And the husbandmen took his servants, and beat one, and killed another, and stoned another. Again, he sent other servants more than the first: and they did unto them likewise. But last of all he sent unto them his son, saying, They will reverence my son. But when the husbandmen saw the son, they said among themselves, This is the heir; come, let us kill him, and let us seize on his inheritance. And they caught him, and cast him out of the vineyard, and slew him. When the lord therefore of the vineyard cometh, what will he do unto those husbandmen? They say unto him, He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons. Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder. And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them. Matthew 21:33–45.
再听一个比喻：有一个家主，栽种了一个葡萄园，四围围上篱笆，里向掘了酒醡，造了一座楼，租拨园户，就往远方去了。到了收果子的辰光近了，伊差拨自家个仆人到园户那里去，收伊个果子。园户捉牢伊个仆人，打了一个，杀了一个，又用石头掷死一个。伊再差拨别个仆人去，比头一回更多；园户待伊拉也照样。末后，伊差拨自家个儿子到伊拉那里去，说：伊拉总会敬重我个儿子。园户看见儿子，就彼此讲：这是承受产业个。来，我们杀脱伊，霸占伊个产业。伊拉就捉牢伊，推出葡萄园外，杀脱了伊。这样，葡萄园个主人来到个辰光，要怎样待这些园户呢？伊拉对伊讲：伊必要惨惨个灭绝这些恶人，又要把葡萄园租拨别个园户，就是到时辰会交还果子拨伊个人。耶稣对伊拉讲：经上写个，尔拉从来呒没念过么？“匠人所弃个石头，已经做了房角个头块石头；这是主所做个，在我们眼里看为希奇。”所以我对尔拉讲，上帝个国要从尔拉手里夺去，赐拨一个结出其果子个百姓。无论啥人跌倒在这块石头上，必要跌碎；这块石头若跌在啥人身上，就要把伊砸得粉碎。祭司长同法利赛人听见伊个比喻，就看出来伊是指着伊拉讲个。马太福音 21:33–45。
The Laodicean Seventh-day Adventist church is not the ensign that is lifted up. The vineyard in the last days that has been typified by ancient Israel is the Laodicean Seventh-day Adventist church, but there will be a nation that brings forth the fruit which qualifies as the first fruits, which is what the one hundred and forty-four thousand are.
老底嘉个安息日会教会勿是所竖起个大旗。末后日子里，曾经由古以色列所预表个葡萄园，就是老底嘉个安息日会教会；不过，将会有一个国度结出那配称为初熟果子个果实，也就是十四万四千人。
These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. Revelation 14:4.
此即弗曾予妇女沾污个；因为伊拉是童身。此即无论羔羊往何处去，总跟从伊个。此即对人间蒙赎出来，做献拨 神搭羔羊个初熟果子。启示录 14:4。
As an ensign they will be employed by the Householder to bring in the final harvest. The Laodicean Seventh-day Adventist church is the vineyard who rejected the foundation stone of Moses’ seven times. From that point on it was a progressive descent into greater and greater darkness. The ensign shall be “a root of Jesse.” The root of Jesse, or David represents the very last truth Jesus presented to the quibbling Jews of His history. It is a symbol of the principle of Alpha and Omega, which the unfaithful husbandmen of both ancient and modern Israel refuse to understand.
作伊一个旗号，伊拉要予家主所用，去收进末后个收成。老底嘉个安息日会教会，就是葡萄园；伊曾弃绝摩西“七次”个根基石。自该辰光起，就渐渐向较深较深个黑暗里坠落下去。该旗号必是“耶西个根”。耶西个根，也就是大卫，表明耶稣在伊本身个历史里向好争辩个犹太人所陈明个最末后真理。伊是阿拉法同俄梅戛原则个象征；古代以色列同现代以色列里头个不忠信园户，都弗肯明白该个原则。
And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. Isaiah 11:10.
到該日，耶西个根要立起來，做萬民个旌旗；列國都要來尋求伊，伊个安息所在也必有榮耀。以賽亞書 11:10。
Sister White and James White clearly identify that by 1856 the movement had become Laodicea, so when does she identify that it ever accepted the message to the Laodiceans? She never did. Our first mistake is accepting the claim that the Seventh-day Adventist church has been a victorious church as she went through history. It is quite the opposite. If we accept that first mistaken premise, our eyes are closed to prophetic facts that teach otherwise. For instance, Sister White repeatedly identifies that the history of ancient literal Israel illustrates the experience and history of modern spiritual Israel. Often when she references ancient Israel as the example for modern Israel, she simultaneously quotes the apostle Paul’s classic statement of the same fact.
怀爱伦姊妹搭詹姆斯·怀爱伦清清爽爽指出，到1856年为止，个运动已经成了老底嘉；故此，她啥辰光指出过伊曾接受过赐给老底嘉人个信息？伊从来呒没指出过。阿拉头一桩错误，就是接受第七日安息日会教会喺历史经过当中一直是得胜个教会个讲法。事实正好相反。假使阿拉接受了个头一个错误个前提，阿拉个眼睛就会对那些教导相反事实个预言事实关起来。比如讲，怀爱伦姊妹屡次指出，古代实际个以色列个历史，说明并预表现代属灵个以色列个经历搭历史。伊每逢引用古代以色列作现代以色列个榜样个辰光，也常常同时引用使徒保罗对同一个事实个经典陈述。
Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. 1 Corinthians 10:11.
迭一切事臨到伊拉，攏是做鑑戒个樣式；並且寫下來，是為着警戒我拉——我拉乃是當着世代終局个人。哥林多前書 10:11。
The apostle Paul in verse eleven is summarizing the previous ten verses.
使徒保罗勒第十一节里，系对前头十节个内容作一番总括。
Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; And were all baptized unto Moses in the cloud and in the sea; And did all eat the same spiritual meat; And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ. But with many of them God was not well pleased: for they were overthrown in the wilderness. Now these things were our examples, to the intent we should not lust after evil things, as they also lusted. Neither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play. Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand. Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents. Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer. 1 Corinthians 10:1–10.
再会，弟兄们，我勿愿意侬众勿晓得：我拉个列祖侪曾经在云下，也侪经过海；并且侪在云里、在海里受洗归于摩西；也侪吃同一样灵食；也侪喝同一样灵饮；因为伊拉所喝个，是随着伊拉个灵磐石所流出来个；该磐石就是基督。只是，神对伊拉当中多数个人并勿喜悦，所以伊拉倒毙在旷野里。该些事，侪做了我拉个鉴戒，为要叫我拉勿贪恋恶事，像伊拉贪恋一样。也勿要拜偶像，像伊拉当中有些人一样；正像经上所记：“百姓坐下吃喝，起来玩耍。”也勿要行淫，像伊拉当中有些人行了，就在一日之内倒毙了二万三千人。也勿要试探基督，像伊拉当中有些人试探了，就给蛇所灭。也勿要发怨言，像伊拉当中有些人发了怨言，就给灭命个所灭。哥林多前书 10:1–10。
Paul and Sister White do not use ancient Israel as an example of a victorious and righteous people. Quite the opposite. Paul summarizes those first ten verses, in verse eleven, and then in the next verse states the lesson that the history of ancient Israel is to convey to those who will see.
保罗同怀爱伦姊妹并弗以古代以色列作为一个得胜并公义之民个榜样。恰恰相反。保罗勒第十一节里向前头十节作一总括，随后勒下一节里讲明个教训，就是古代以色列个历史所要传达拨一切要看见之人个。
Wherefore let him that thinketh he standeth take heed lest he fall. 1 Corinthians 10:12.
所以，自以为立得牢个，务要仔细，免得跌倒。哥林多前书 10:12。
Ancient Israel provides an example of a people that were called of God, led of God, fulfilled the prophecies of God and rebelled against God every step of the way, and ultimately crucified the Creator of heaven and earth! Adventists have no problem admitting these facts about ancient Israel, but rarely do they allow the intended warning to break through their Laodicean blindness. They may quote the passages where Sister White identifies the church as the apple of God’s eye, and it is, but God’s love for His people does not throw a cloak over their actual condition. Those who He loves He rebukes and chastens. As much as God’s church is the apple of God’s eye, Jesus very plainly summarized His relationship with that apple, His apple.
古代以色列是一个例证：伊拉是蒙上帝呼召个子民，受上帝引导，成就上帝个预言，却一步一步背叛上帝，末了竟将天地个创造主钉勒十字架浪！复临信徒承认古代以色列个这些事实，并呒没啥难处；但拉少有容许其中所要传达个警告，冲破伊拉老底嘉式个瞎眼。伊拉也许会引用怀姊妹指出教会是上帝眼中瞳人个经文；事实也确实如此。然而，上帝对伊子民个爱，并弗会用一件外衣遮盖伊拉真实个景况。伊所爱个，伊就责备，也惩治。上帝个教会固然是上帝眼中个瞳人，耶稣却极其明白地概括了伊同只个瞳人、伊自己个瞳人之间个关系。
O Jerusalem, Jerusalem, which killest the prophets, and stonest them that are sent unto thee; how often would I have gathered thy children together, as a hen doth gather her brood under her wings, and ye would not! Behold, your house is left unto you desolate: and verily I say unto you, Ye shall not see me, until the time come when ye shall say, Blessed is he that cometh in the name of the Lord. Luke 13:34, 35.
耶路撒冷啊，耶路撒冷啊，尔杀害先知，也用石头打死奉差遣到尔这里来个使者；我几遍想要聚拢尔个儿女，像母鸡聚拢小鸡到伊个翅膀底下，不过尔总弗肯！看哪，尔个家留给尔，成为荒场；我实在对尔讲，直到辰光来到，尔要讲：奉主名来个，是应当称颂个。到该辰光以前，尔决弗会看见我。路加福音 13:34, 35.
The questions should be asked, “Does Jesus truly illustrate the end with the beginning? Does ancient Israel actually illustrate modern Israel?” The problem with ancient Israel throughout their history was that they believed that their heritage proved they were God’s people, and therefore that they could not be anything, but God’s people. That is why in Jeremiah’s day they professed to be the temple of the Lord.
應當提出介樣个問題：「耶穌是不是當眞用起頭來表明末了？古代以色列是不是實在表明現代以色列？」古代以色列喺伊拉通個歷史當中个問題，就係伊拉相信自家个承繼足以證明伊拉是上帝个百姓，因此伊拉就認定，伊拉弗可能是別樣，只可能是上帝个百姓。介也就是爲啥喺耶利米个時代，伊拉自稱是耶和華个殿。
The word that came to Jeremiah from the Lord, saying, Stand in the gate of the Lord’s house, and proclaim there this word, and say, Hear the word of the Lord, all ye of Judah, that enter in at these gates to worship the Lord. Thus saith the Lord of hosts, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place. Trust ye not in lying words, saying, The temple of the Lord, The temple of the Lord, The temple of the Lord, are these. Jeremiah 7:1–4.
耶和华有话临到耶利米，说：侬立勒耶和华殿个门口，勒该搭宣告这话，说：凡从这些门进来敬拜耶和华个犹大人啊，侬众要听耶和华个话。万军个耶和华、以色列个 神阿能讲：侬众着改正侬众个道路搭行为，我就叫侬众仍旧住勒该地。侬众勿要信靠虚谎个话，说：这些是耶和华个殿，耶和华个殿，耶和华个殿。耶利米书 7:1–4。
This very same delusion was also emphasized by John the Baptist.
箇樁一樣个迷惑，也同樣畀施洗約翰所著重。
And were baptized of him in Jordan, confessing their sins. But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? Bring forth therefore fruits meet for repentance: And think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham. And now also the ax is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. Matthew 3:6–10.
佢拉㖏約但河裡向伊受洗，承認自家个罪。伊看見有許多法利賽人同撒都該人來到伊施洗个所在，就對佢拉講：「毒蛇个種類啊，啥人警告過儂拉，叫儂拉逃避將來个忿怒？所以，儂拉總要結出同悔改相稱个果子來；莫要心裡自家講：『阿伯拉罕是我拉个父。』因為我對儂拉講，上帝能從遮些石頭中間，給阿伯拉罕興起子孫來。如今斧頭也已經擺勒樹根浪，所以凡弗結好果子个樹，就要砍落來，丟進火裡。」馬太福音 3:6–10。
The very same misguided understanding within Adventism that is symbolized by the expression “The temple of the Lord, are we,” and that we are Abraham’s spiritual “seed” is the primary manifestation of the blindness of Laodicea.
正在復臨運動內部，正是葛種受了誤導个領會，个由「耶和華个殿，阿拉就是」以及阿拉是亞伯拉罕屬靈个「後裔」葛兩句話所象徵个領會，乃是老底嘉瞎眼个主要表現。
“God sends messengers to tell His people what they must be and do in order to obey His laws of righteousness, which if a man do, he shall also live in them. They are to love God supremely, having no other gods before Him; and they are to love their neighbor as themselves, doing to him as they would wish him to do to them.
「上帝差遣使者，向伊个百姓宣告：为着遵行伊公义个律法，伊拉必须成为何等样人，也必须行何等样事；人若遵行，便必因之得生。伊拉当尽心至爱上帝，除伊以外，弗可有别个神在伊面前；也当爱邻舍如同自家，对伊怎样行，正如伊拉愿人对伊拉怎样行。」
“Not one tittle of God’s holy law is to be treated lightly or disrespectfully. Those who transgress a ‘Thus saith the Lord,’ stand under the banner of the prince of darkness, in rebellion against their Maker and their Redeemer. They claim the promises given to the obedient, saying, The temple of the Lord, the temple of the Lord are we, while they dishonor God by misrepresenting His character, by doing the very things He has told them not to do. They set up a standard which God has not given. Their example is misleading, their influence corrupting. They are not lights in the world, for they do not follow the principles of righteousness.
“上帝圣律法里向一点一画，侪弗可轻忽，也弗可慢待。凡违背一句‘主如此讲’个，便是立勒黑暗之君个旗号之下，背叛创造伊个主，也背叛救赎伊个主。伊拉自称承受赐拨顺命之人个应许，讲：主个殿，主个殿就是阿拉；然而伊拉却借着曲解上帝个品格，借着去做伊明明吩咐伊拉弗可做个事，来羞辱上帝。伊拉竖起一面上帝弗曾设立个标准。伊拉个榜样会误导人，伊拉个影响会败坏人。伊拉弗是世上个光，因为伊拉弗遵行公义个原则。”
“Men cannot show greater treachery toward God than by disregarding the light He sends them. Those who do this mislead the ignorant, for they set up false waymarks. They are continually perverting pure principles. . . .
“人对上帝所能显出个背信弃义，冇拨比轻忽伊所赐拨伊拉个亮光更大。凡作此等事个人，就误导无知个人；因为伊拉竖立起假个路标。伊拉不断地歪曲纯正个原则。……”
“In the words of Holy Writ we are plainly told why desolation came upon the Jewish nation. They had great light, rich blessings, and wonderful prosperity. But they proved unfaithful to their trust. They did not care faithfully for the Lord’s vineyard, or render Him the fruits thereof. They acted as though there were no God, and therefore calamity overtook them.” Manuscript Releases, volume 14, 343–345.
「喺聖經个話語裡，阿拉清清爽爽儂看見，為啥荒涼會臨到猶太民族。伊拉曾有大个亮光、豐盛个福氣，還有奇妙个興旺。毋過，伊拉對所託付伊拉个事顯出弗忠信。伊拉弗曾忠心看守主个葡萄園，也弗曾將其中个果子獻還畀伊。伊拉行事，好像根本嘸沒上帝一樣，所以災禍就臨到伊拉。」Manuscript Releases，第14卷，343–345。
Israel believed that because they had been chosen by God in the beginning of their history, they would always be His chosen people. Worse yet, they also believed that because they were His chosen people He would honor them, in spite of the fact that they refused to honor Him. Prophetically, they were His chosen people, until they were divorced, but they were never the people God had desired them to be. The righteousness of the chosen people is not determined on who they might think they are. Ancient Israel is the primary example of the Seventh-day Adventist church, but when the false premise is accepted that they represent the one hundred and forty-four thousand at the end of the world, the blindness of Laodicea is manifested, as was ancient Israel’s. Adventism believes and teaches that they are the remnant people of God at the end of the world, in spite of the clear evidence to the contrary.
以色列人相信，因爲佢拉勒歷史開頭辰光已經蒙上帝揀選，所以佢拉總歸要一直做伊所揀選个子民。更壞个係，佢拉還相信，因爲佢拉係伊所揀選个子民，伊就會尊榮佢拉，儘管佢拉弗肯尊榮伊。就預言个意義講，佢拉係伊所揀選个子民，一直到佢拉被休棄為止；但是佢拉從來弗曾成爲上帝所盼望佢拉成爲个子民。蒙揀選之民个公義，弗係根據佢拉自家以爲自家係啥人來定个。古代以色列係基督復臨安息日會个主要預表；但是，若接受了彼個錯誤个前提，認爲佢拉代表世界末了个十四萬四千人，拉俄底家个瞎眼就顯明出來，正如古代以色列个瞎眼一樣。復臨信仰相信並教導，儘管有明明白白个反證，佢拉仍舊係世界末了上帝个餘民。
The nearer we get to the close of probation the more serious and straight the message to the Laodicean people must become. If that false premise is not set aside for the truth, then the examples of Aaron, Jeroboam and 1863 are hidden under the cloak of tradition and custom. It is too near to the close of probation, to hide under that cloak any longer.
我伲越挨近恩典時期結束，向老底嘉子民所傳个信息就必須越發嚴肅、直截。若弗把該個錯誤个前提擺開，轉向真理，阿倫、耶羅波安同 1863 年个例證，就要掩藏勒傳統搭習俗个外衣底下。如今離恩典時期个結束實在忒近了，再也弗可躲勒該件外衣底下。
And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved. John 3:19, 20.
审判就是迭个：光已经来到世间，而人因自家个行为是恶个，倒爱黑暗过于爱光。凡作恶个，就恨光，也弗到光里来，免得伊个行为受责备。约翰福音 3:19, 20.
The history of the apostasies of Adventism has been tracked in God’s prophetic Word. It is a prophetic reality. The first proof of this is ancient Israel. Ancient Israel is a history of continued and escalating apostasy, and yet the Bible and Spirit of Prophecy teach that ancient Israel typifies modern Israel. Sad as this is, it has never been more important to understand this truth as at this present time. What is being unsealed with the Revelation of Jesus Christ is the fact that Adventism’s history as the Protestant horn runs parallel with the history of the Republican horn. Both horns provide a second witness for each other, and to refuse to correctly see one of the witnesses, simultaneously prevents the other witness from being recognized.
复临运动背道个历史，已经喺上帝个预言圣言当中被追踪记载。此乃一种预言个事实。对此个头一道证据，就系古代以色列。古代以色列乃系一部持续而且愈演愈烈个背道历史，然而《圣经》同《预言之灵》都教训讲，古代以色列乃系现代以色列个预表。此事实固然令人悲伤，然而从来弗曾像现今此时此刻恁般，要紧到必须明白此真理。随着耶稣基督之启示被开封显明，所正被揭示出来个事实乃是：复临运动作为新教之角个历史，同共和党之角个历史，系平行并进个。两只角彼此都为对方提供第二个见证；若有人拒绝正确看见其中一个见证，同时也就拦阻了另一位见证被人认出。
The lines of Aaron, Jeroboam and 1863 identify the beginning of modern spiritual Israel, and in so doing they also identify the beginning of the Republican horn. The third angel’s message is a warning against receiving the mark of the beast. It is the United States that first passes a Sunday law and then forces the entire world to do the same.
亞倫、耶羅波安同1863个脈絡，指明現代屬靈以色列个起頭；因此，也同時指明共和黨个角个起頭。第三位天使个信息，乃是警告人弗通受著獸个印記。先是美利堅合眾國通過星期日法，隨後又強逼全世界照樣去行。
“Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.
「列國會照美國个榜樣去行。雖然伊帶頭行出來，然而同樣个危機也會臨到我儕个百姓，遍及世界各處。」《Testimonies》卷6，395。
The prophetic truths connected with the Sunday law crisis cannot be separated from the work of the United States. The earth beast of Revelation thirteen is the sixth kingdom of Bible prophecy, that reigns for seventy prophetic years according to Isaiah twenty-three. It is the earth beast that has two horns. The truths associated with the relationship of those two horns are now being unsealed, but only to those who choose to understand that Jesus accomplishes the unsealing of the Revelation of Jesus Christ by employing the beginning of a thing to illustrate the end of a thing.
搭关乎星期日法令危機个預言真理，弗好脱離美利堅合眾國个作為來看。《啟示錄》第十三章个地獸，乃係《聖經》預言个第六國度，照《以賽亞書》第二十三章所講，統治七十個預言年。該地獸就是生有兩隻角个獸。搭該兩隻角之間關係相關个真理，現今正在開啟；弗過，單單向揀選要明白這一點个人顯明：耶穌成就對《耶穌基督之啟示》个開啟，乃係藉着用一件事个起頭來表明一件事个結局。
The United States began as the sixth kingdom of Bible prophecy in 1798, and over the next sixty-five years, the two horns that would go through history together were placed into a setting that could be recognized, but only by those who are willing to see. The sixty-five years that are set forth in Isaiah chapter seven, began in 742 BC and ended in 677 BC. From 1798 until 1863 those years were repeated. Those sixty-five years identify a process of crisis in both horns.
美利坚合众国于1798年作为《圣经》预言中第六个国度而开始；在其后六十五年之中，那两只将在历史里一同行进个角，被安置于一种可以被辨识个处境之中，不过只有肯看个人，方能看见。以赛亚书第七章所陈明个六十五年，起自主前742年，终于主前677年。自1798年到1863年，这段年日又复重演。该六十五年表明，两角之中各自都经历一场危机个过程。
By 1863, the beginning period of the prophetic “days of one king” of Isaiah twenty-three had concluded, and in so doing it established the prophetic waymarks of the ending period of “the days of one king.” The ending of Isaiah twenty-three’s symbolic seventy is illustrated by the first sixty-five years. 1863 until the time of the end in 1989, is the period of the Laodicean Adventist church, that began from the Millerite movement and ends at the movement of the one hundred and forty-four thousand. In order to understand the period at the end, we must understand the period at the beginning. Adventism cannot do this, for its beginning is marked by its rejection of the oath of Moses, which identifies the very sixty-five years which represents Adventism’s and the United States’ beginning and ending.
到了一八六三年，以赛亚书二十三章预言里“一个王个日子”个起头阶段已经结束；而正在此个过程当中，彼也就立定了“一个王个日子”末后阶段个预言路标。以赛亚书二十三章象征性个七十年之终局，乃借头一个六十五年得着说明。从一八六三年到一九八九年末时，这一段就是老底嘉复临安息日会教会个时期；其起首于米勒耳运动，而终结于十四万四千人个运动。若要明白末后个阶段，就必须明白起头个阶段。复临信徒做勿到这一点，因为伊拉个起头乃以弃绝摩西个誓约为记号；而该誓约正指出了那六十五年，就是表明复临主义并美国之起头与终局个六十五年。
For this reason, and this is a reason of high importance, this article has attempted to establish one prophetic fact that is now being unsealed by the Lion of the tribe of Judah. The fact is that if you are unwilling to recognize that the Seventh-day Adventist church has always been in the Laodicean condition, then you are logically unable to rightly divide the history of Adventism, and without rightly dividing the history of Adventism you are incapable of rightly identifying the horn of Republicanism.
为此个缘故，而此实在是一个极其重大个缘故，本文曾试图确立一个先知性个事实；此事实如今正由犹大支派个狮子所启封。此事实就是：倘使侬弗肯承认基督复临安息日会向来一直处于老底嘉个光景之中，那么照逻辑来讲，侬就弗能正确分辨复临运动个历史；而若弗能正确分辨复临运动个历史，侬就无能力正确识别共和主义个角。
For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning. For it had been better for them not to have known the way of righteousness, than, after they have known it, to turn from the holy commandment delivered unto them. But it is happened unto them according to the true proverb, The dog is turned to his own vomit again; and the sow that was washed to her wallowing in the mire. 2 Peter 2:20–22.
因为倘使伊拉藉着认识主救主耶稣基督，已经逃脱了世上个污秽，后来又缠勒其中，且被其胜过；伊拉末后个景况，就比起初更加坏。因为伊拉若弗曾晓得义个道，倒还比晓得了以后，又转背所传交拨伊拉个圣命更好。正如真实个俗语落勒伊拉身上所应验个：狗转转去吃自家个呕吐物；洗净个母猪又去烂污泥里打滚。彼得后书 2:20–22。