We ended the last article with a passage that addresses “a lying spirit.” The following is one of the paragraphs from that passage.
𠵱篇上一篇文章个末尾，我伲用了一段经文，讲着“一个说谎个灵”。下面是一段当中个其中一节。
“Unsanctified ministers are arraying themselves against God. They are praising Christ and the God of this world in the same breath. While professedly they receive Christ, they embrace Barabbas, and by their actions say, ‘Not this Man, but Barabbas.’ Let all who read these lines, take heed. Satan has made his boast of what he can do. He thinks to dissolve the unity which Christ prayed might exist in His church. He says, ‘I will go forth and be a lying spirit to deceive those that I can, to criticize, and condemn, and falsify.’ Let the son of deceit and false witness be entertained by a church that has had great light, great evidence, and that church will discard the message the Lord has sent, and receive the most unreasonable assertions and false suppositions and false theories. Satan laughs at their folly, for he knows what truth is.” Testimonies to Ministers, 409.
「弗曾成聖个傳道人，現今正擺陣敵擋上帝。伊拉一口氣裏，同時讚美基督，也讚美此世界个神。伊拉表面上雖然承認接受基督，實際上卻抱定巴拉巴，並且用伊拉个行為講：『弗要這個人，卻要巴拉巴。』凡讀著這幾行字个人，攏當留神。撒但已經誇口講伊所能做个事。伊想要拆散基督所祈求、使伊个教會裏可能存在个合一。伊講：『我要出去，做一個說謊个靈，去迷惑我所能迷惑个人，去批評，去定罪，去歪曲。』若欺詐佮假見證之子，竟然會受一間曾經得著大光、大量憑據个教會所容納，該間教會就會棄掉主所差來个信息，反倒領受極其無理个斷言、虛假个假定佮虛假个理論。撒但看見伊拉个愚昧，就發笑，因為伊曉得何者是真理。」《Testimonies to Ministers》，409。
Let “the son of deceit and false witness be entertained by a church that has had great light, great evidence, and that church will discard the message the Lord has sent, and receive the most unreasonable assertions and false suppositions and false theories.” In 1863, Millerite Adventism ‘returned’ to the unreasonable and false methodology employed by apostate Protestantism and rejected William Miller’s identification of the seven times of Leviticus twenty-six. The subject of ‘returning’ was represented by the rebels in Numbers fourteen, when they determined to select a captain and return to Egypt.
但愿「诡诈咾假见证个囝」受一爿曾有大光、大证据个教会所接纳；该教会就会弃绝主所差来个信息，反倒领受极不合理个断言、虚妄个假定搭虚假个理论。」 到1863年，米勒派复临主义「转归」到背道新教所采用个彼种不合理搭虚假个方法论里向，弃绝了威廉·米勒对《利未记》二十六章「七次」个认定。关于「转归」个题旨，已经由《民数记》十四章里个背叛者表明出来：伊拉决意要拣一个首领，转回埃及去。
And they said one to another, Let us make a captain, and let us return into Egypt. Numbers 14:4.
伊拉儕交相讲：阿拉来立一个头目，回转到埃及去。民数记 14:4。
The subject of “returning” to apostate Protestantism was also represented by Jeremiah, when in chapter fifteen, he was told that the fallen Protestants could return to him, but he was not to “return” unto them.
講到「歸回」背道个新教，耶利米也表明了箇層意思；㑚十五章裡，伊蒙吩咐：墮落个新教徒可以歸回到伊个面前，弗過伊卻弗可「歸回」到㑚些人當中去。
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 brazen 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. Jeremiah 15:17–20.
我弗曾坐勒轻慢人个会中，也弗曾欢喜；因着侬个手，我独自坐着：因为侬使我满了愤恨。为何我个痛苦常常弗息，我个创伤无法医治，竟拒绝得医？侬对我，岂竟要像说谎个，像断绝个水流么？所以耶和华这样讲：侬若回转，我就再领侬归回，侬必得立勒我面前；侬若从卑贱之中提出宝贵个，侬就必作我个口。让伊拉归向侬，侬却弗可归向伊拉。我必使侬对这百姓成为坚固个铜墙；伊拉必攻击侬，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。耶利米书 15:17–20。
Perhaps the clearest prophetic illustration of the principle of not returning to apostate Protestantism is found in the story of the disobedient prophet, who delivered a message of rebuke to Jeroboam, the northern ten tribe’s first king.
或者，关于弗转去背道个新教里向个原则，最分明个预言性表明，乃见于阿个弗顺服个先知个故事；伊曾向北方十支派个头一位王耶罗波安传达一篇责备个信息。
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 13:7–10.
王对神人讲：“到我屋里去，歇一歇罢，我也要赏赐侬。”神人对王讲：“就是侬将半爿家业赐拨我，我也弗同侬进去；在此地，我也弗吃饼，弗吃水。因为耶和华个话曾吩咐我讲：‘弗可吃饼，弗可吃水，也弗可从侬来个原路转去。’”于是伊另走一条路，弗从伊来伯特利个路回去。列王纪上 13:7–10。
The disobedient prophet had been told of God not to return the way he came. Millerite Adventism had come out of Protestantism represented by Sardis, and they were not to return. Though the disobedient prophet knew full well not to return the way he came, a false prophet of Jeroboam’s kingdom, told him that God had said that the disobedient prophet should return to the false prophet’s home and eat with him. In spite of God’s direction, he did that very thing. Once he had begun to eat the false prophet’s food, the Bible plainly states the prophet of Samaria had lied.
弗顺服个先知曾经蒙上帝吩咐，弗可照伊来个路转去。米勒派复临运动曾经从撒狄所表明个更正教里向出来，伊拉弗可转去。虽然弗顺服个先知明明晓得弗可照伊来个路转去，耶罗波安国里个一个假先知却对伊讲，上帝曾经讲，弗顺服个先知应当转到假先知个屋里去，同伊一道吃饭。伊无论上帝个指引，偏偏做了该桩事。伊一开头吃假先知个饭，圣经就明明白白讲，撒马利亚个先知讲了谎话。
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. 1 Kings 13:11–19.
彼時有一箇老先知住勒伯特利；伊拉个兒子來告訴伊，講神人當日勒伯特利所行个一切事；並伊對王所講个話，伊拉也都告訴伊拉个父親。伊拉个父親對伊拉講：「伊從啥个路去个？」因為伊拉个兒子看見那從猶大來个神人所行个路。伊就對伊拉个兒子講：「替我備好驢。」伊拉就替伊備好驢；伊騎上去，去追趕神人，遇著伊坐勒橡樹底下；就對伊講：「儂就係從猶大來个神人麼？」伊講：「我就係。」伊就對伊講：「同我轉屋裏去，食餅。」伊講：「我弗可同儂轉去，也弗可同儂進去；勒此地，我也弗同儂一道食餅、喫水；因為有耶和華个話對我講：儂勒該地弗可食餅，弗可喫水，也弗可照儂來个路轉去。」伊對伊講：「我也係先知，像儂一樣；有一位天使奉耶和華个話對我講：帶伊同儂轉到儂屋裏去，叫伊好食餅喫水。」其實伊係哄騙伊。於是神人就同伊轉去，勒伊屋裏食了餅，也喫了水。列王紀上 13:11–19。
The disobedient prophet ate and drank with the lying prophet of Samaria, meaning he accepted the message of an apostate prophet, and rejected the message of the Lord. The message he had faithfully delivered the same day. He knew full well he was not to return, but he did it anyway. Sister White informs us that if the “son of deceit and false witness be entertained by a church that has had great light, great evidence, and that church will discard the message the Lord has sent.” In Millerite history the first angel had lightened the earth with its glory. In 1840, the first angel’s message was carried to every mission station in the world.
个弗听命个先知搭撒马利亚个讲大话先知一淘吃一淘吃酒，个意思就是伊领受了一个背道先知个信息，反倒弃绝了主个信息。个信息原是伊当日忠心所传个。伊明明晓得自家弗该转去，弗过伊还是转去了。怀姊妹告诉我伲，若是“诡诈同假见证之子”被一个曾得着大光、大证据个教会所接纳，“个教会就会弃掉主所差来个信息。” 在米勒派个历史里，头一个天使曾用伊个荣耀照亮全地。到1840年，头一个天使个信息已经传到世界各地一切布道站。
“The tidings of the Lord’s soon coming in power and great glory to our world is truth, and in 1840 many voices were raised in its proclamation.” Manuscript Releases, volume 9, 134.
「主快要以权能搭大荣耀来到我伲个世界个信息，实在是真理；1840年，已有许多声音起来宣告这一点。」《Manuscript Releases》卷9，134。
Shortly thereafter, Millerite Adventism returned to “the lie” of apostate Protestantism’s methodology, and discarded “the message of the Lord” which God had sent through William Miller. They discarded the message of Moses as presented by Elijah, and the “lie” received at the beginning in Millerite history, represents the “lie” that is believed at the end; the “lie” which brings strong delusion upon Laodicean Adventism.
隔弗久之后，米勒派复临主义又转归到背道新教方法论个“谎言”里向，抛弃了上帝藉着威廉·米勒所差来个“主个信息”。伊拉家所呈现个摩西信息，也拨伊拉家抛弃脱；而米勒派历史开头所领受个“谎言”，就表明了末后所信个“谎言”；就是将强烈迷惑带到老底嘉复临主义身浪向个“谎言”。
And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. 2 Thessalonians 2:10–12.
并且用一切弗义个迷惑，行勒些沉沦个人身浪；因为伊拉弗曾领受真理个爱，致使伊拉得救。为此缘故，上帝要差遣强烈个迷惑到伊拉身浪，叫伊拉去信从虚谎；致使一切弗信真理、反倒喜爱弗义个人，侪受定罪。2 Thessalonians 2:10–12.
We are attempting to demonstrate the role of Elijah as a symbol in connection with the parallel histories of the horn of Protestantism and the horn of Republicanism during the period that the sixth kingdom of Bible prophecy reigns. The difficulty in bringing all the issues of 1863 together prophetically, at least for me, is the various interrelated lines that border on the concept of “circuitous logic”. A straight forward logic is always the best approach, but identifying divine truths and the relationships of those truths to each other is a difficult work, for they are found in the Bible “here a little and there a little.”
阿拉试图阐明：正在《圣经》预言第六国掌权个时期里，以利亚作为一个象征，伊拉同新教主义之角搭共和主义之角个平行历史之间，有何等作用。要用预言个角度，把一八六三年所有问题总合起来，至少对我来讲，难处就在于其中有许多互相关联个脉络，几乎挨着“迂回逻辑”个观念。一直了当个逻辑，总归是最好个路径；不过，要识别神圣真理，并识别这些真理彼此之间个关系，却是一项艰难个工作，因为伊拉乃是散见于《圣经》之中，“此处一点，彼处一点。”
Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little. Isaiah 28:9, 10.
伊要將知識教導啥人？伊要使啥人明白教訓？就是斷了奶、離開乳房个囡兒。因為誡命必須加上誡命，誡命加上誡命；一行加上一行，一行加上一行；此搭一點，彼搭一點。以賽亞書 28:9、10。
It is also a difficult work when your target audience consists of those that are familiar with the primary truths you are addressing, but others are new to it all. Virtually all the truths I intend to give an overview of in this article, can be found in Habakkuk’s Tables. For fear of sounding as if I am using ‘circuitous logic’, I am going to tell you where we are going, in advance of actually going there.
若是儂所向个受众当中，有些人对儂所论及个基本真理早已熟识，另有些人却对这一切全然陌生，个末这亦是一桩难做个工夫。几乎我在本文里所要概述个一切真理，都可在《哈巴谷个版》当中寻着。为着免得叫人听来仿佛我是在运用“兜圈子个逻辑”，我先要在真正讲到那里之前，预先告诉儂我伲是要往何处去。
In 1863, Laodicean Millerite Adventism set up an image of jealousy. The image of jealousy represents the first of Laodicean Adventism’s four generations.
1863年，老底嘉米勒派復臨信仰設立了一個嫉妒个像。箇個嫉妒个像，象徵老底嘉復臨信仰四代當中个第一代。
Then said he unto me, Son of man, lift up thine eyes now the way toward the north. So I lifted up mine eyes the way toward the north, and behold northward at the gate of the altar this image of jealousy in the entry. Ezekiel 8:5.
伊对我讲，人子啊，侬目睛现在向北举起来。我就向北举起目睛，看哪，勒祭坛门个进口北边，有引起忌邪个形像。以西结书 8:5。
The four generations of the Seventh-day Adventist church are represented in various passages of Scripture, but I employ Ezekiel eight as the primary point of reference. The reason for this is that chapter eight leads into chapter nine. In Ezekiel nine, the sealing of the one hundred and forty-four thousand is illustrated, and in Testimonies, volume five, Sister White clearly identifies this fact. In Sister White’s comments she clearly addresses two classes of worshippers in Jerusalem when the sealing takes place. Ezekiel does the same thing, and the class that does not receive the seal are represented in chapter eight.
基督復臨安息日會个四代信徒，喺聖經个多處經文裡向有所表明；不過，我拿以西結書第八章做主要个參照點。緣故喺第八章引入第九章。喺以西結書第九章裡，十四萬四千人受印个事體得著表象；而喺《證言》第五卷裡，懷愛倫姊妹清楚指出此一事實。喺懷愛倫姊妹个評註當中，伊清楚講著當受印發生个辰光，耶路撒冷裡有兩等敬拜个人。以西結也一樣恁般講，而第八章所表明个，就喺彼一等弗曾受著印个人。
“The class who do not feel grieved over their own spiritual declension, nor mourn over the sins of others, will be left without the seal of God. The Lord commissions His messengers, the men with slaughtering weapons in their hands: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.’
「凡弗為自家靈性个衰退感著憂傷，也弗為別人个罪過哀慟个一班人，必定會留落，無得著上帝个印記。主吩咐伊个使者，就是手裏拿著殺戮兵器个人：『爾等跟牢伊，經過城中施行擊殺；爾等个眼弗可顧惜，也弗可生憐憫：總要盡行殺滅老个、少个、閨女、嬰孩、婦人；獨獨凡有記號个人，爾等弗可挨近；並且著從我个聖所起首。』彼時，伊拉就從在殿前个老年人起首。」
“Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.” Testimonies, volume 5, 211.
“㑚伲搭眼看见，教会——主个圣所——是头一个感受着上帝忿怒之打击个。古老个长者，就是上帝曾赐拨伊拉大光明、并且立伊拉做看守百姓属灵利益个人，已经辜负了伊拉所受个托付。伊拉取了介样个地位，说：阿拉用勿着像从前日子里向望神迹，也用勿着向望上帝权能个显著显现。时代已经变了。介些话坚固了伊拉个勿信，伊拉就讲：主必勿降福，也必勿降祸。伊太过怜悯，勿会用审判临到伊个百姓。介样，‘平安稳妥’就成了介些人个呼喊；伊拉再也勿会举起声音像号筒一样，来指明上帝百姓个过犯，并雅各家个罪恶。介些勿肯叫个哑狗，正是感受着被触怒之上帝公义报应个那些人。男人、少女并小囡，全都一同灭亡。”《证言》卷五，211。
Chapter eight is describing those in Jerusalem–“the church” that in the fourth of the four generations–represented as bowing down to the sun.
第八章所描写个，是耶路撒冷里向些人——「教会」中四代当中个第四代——用拜倒勒太阳面前来表征。
And he brought me into the inner court of the Lord’s house, and, behold, at the door of the temple of the Lord, between the porch and the altar, were about five and twenty men, with their backs toward the temple of the Lord, and their faces toward the east; and they worshipped the sun toward the east. Then he said unto me, Hast thou seen this, O son of man? Is it a light thing to the house of Judah that they commit the abominations which they commit here? for they have filled the land with violence, and have returned to provoke me to anger: and, lo, they put the branch to their nose. Therefore will I also deal in fury: mine eye shall not spare, neither will I have pity: and though they cry in mine ears with a loud voice, yet will I not hear them. Ezekiel 8:16–18.
伊就带我进耶和华殿个内院。看哪，㑚耶和华殿门口，正在廊子搭祭坛中间，有约莫二十五个人，背朝耶和华个殿，面朝东方，向东拜日头。伊就对我讲：“人子啊，侬看见了么？犹大家行㑚此地所行个可憎之事，岂算细事么？因为㑚已经使此地满了强暴，又转来惹我发怒；看哪，㑚拿枝条搠到鼻头前。故此，我也要在烈怒中行事；我个眼决弗顾惜，我也弗怜悯；就是㑚大声向我耳中呼号，我也弗听㑚。”以西结书 8:16–18
Just as with the evil report of the ten spies, the twenty-five leaders of the rebellion that are worshipping the sun have “provoked” the Lord to anger. The Sunday law is the “day of provocation” which the prophets point forward to. Chapter nine describes those that receive the seal of God at the same point in time, for it is simply repeating and enlarging upon chapter eight.
正如十个探子个恶报告一样，廿五个敬拜日头个悖逆首领也“惹动”了主个忿怒。礼拜日法令就是众先知所预指个“惹动之日”。第九章描写个，是同一时候领受上帝印记个人；因为伊不过是重述并扩充第八章。
“This sealing of the servants of God [Revelation seven] is the same that was shown to Ezekiel in vision.” Testimonies to Ministers, 445.
「對上帝僕人个呢個印記（啟示錄第七章），就是以西結在異象裡所蒙指示个同樣之事。」《給傳道人个勉言》，445。
In 1863, the first generation of Laodicean Adventism began its wandering through the wilderness. The prophetic history that identifies the image of jealousy in 1863, was the golden calf of Aaron. The prophetic characteristics of the golden calf are that it was an image of a beast, and it was gold. Gold is the symbol of Babylon, so Aaron’s golden calf was the image of the beast of Babylon. The image of the beast is only defined as the combination of church and state with the church in control of the relationship.
到1863年，老底嘉复临信仰个第一代开始了佢拉勒野里向漂流。指出1863年个嫉妒之像个预言历史，就系亚伦个金牛犊。金牛犊个预言特征乃是：伊是一个兽像，并且是黄金个。黄金是巴比伦个象征，所以亚伦个金牛犊就是巴比伦之兽个像。兽像只可定义为政教结合，并且是教会掌握此种关系个主导权。
“But what is the ‘image to the beast’? and how is it to be formed? The image is made by the two-horned beast, and is an image to the beast. It is also called an image of the beast. Then to learn what the image is like and how it is to be formed we must study the characteristics of the beast itself—the papacy.
“不过，啥个是‘兽像’？伊又是咋样形成个？兽像是由两角个兽所造个，还是兽个像。伊也叫做兽个像。故此，若要晓得兽像是啥样个，又是咋样形成个，倷就一定要研究兽本身个特征——教皇制。”
“When the early church became corrupted by departing from the simplicity of the gospel and accepting heathen rites and customs, she lost the Spirit and power of God; and in order to control the consciences of the people, she sought the support of the secular power. The result was the papacy, a church that controlled the power of the state and employed it to further her own ends, especially for the punishment of ‘heresy.’ In order for the United States to form an image of the beast, the religious power must so control the civil government that the authority of the state will also be employed by the church to accomplish her own ends.” The Great Controversy, 443.
“初期教會因離棄福音个純樸，接受異教个儀式搭風俗，就敗壞了；伊也失落了上帝个聖靈搭權能。爲着箝制人民个良心，伊就去尋求世俗政權个支持。結果就產生了教皇制度──一個操縱國家權柄、並利用其來推進自身目的个教會，尤其用來懲罰『異端』。若愛叫美利堅合眾國塑成獸个像，宗教權力就必須如此控制民政政府，致使國家个權柄也會被教會拿來成就伊自身个目的。”《善惡之爭》，443。
The calf built by Aaron, was built when Moses was receiving the Ten Commandments. The second commandment forbids the worship of idols, and includes a partial description of God’s character, when it identifies God as a jealous God.
亞倫所造个牛犢，正係摩西領受十誡个辰光所造个。第二條誡命禁止敬拜偶像，並且喺指出上帝係一位忌邪个上帝个辰光，也包含咾對上帝性情个一部分描述。
Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: Thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; And showing mercy unto thousands of them that love me, and keep my commandments. Exodus 20:4–6.
儂弗可為自家雕刻偶像，也弗可做啥物形像，毋拘是天頂个、地下个，抑是地底下水裏向个：儂弗可向伊拉跪拜，也弗可事奉伊拉；因為我耶和華儂个上帝，是忌邪个上帝。恨我个人，我必追討伊拉父輩个罪，自子及孫，直到三代四代；愛我、守我誡命个人，我必向伊拉施慈愛，直到千代。出埃及記 20:4–6。
Aaron’s image of the golden calf, being an idol, represents an image of jealousy, for it produced the righteous indignation that compelled Moses to throw down and break the first two tables of the Ten Commandments. We intend to show that the counterfeit chart of 1863, was represented by Aaron’s golden calf. God’s jealousy was manifested towards Aaron’s golden calf, for the golden calf represented a false god. The calf was the counterfeit representation of God. Aaron proclaimed that it represented the gods that had delivered them from Egyptian bondage. The two tables which Moses broke in that very history, were a “transcript” of the true God’s character, the God that had actually brought them out of Egypt. The counterfeit chart produced in 1863, is an image of jealousy, for it broke the two tables of Habakkuk chapter two by removing the seven times of Moses’ oath.
亚伦所造个金牛犊个像，既然是偶像，就表明一个惹忌邪个像；因为伊激起了义怒，迫使摩西掼落并打碎十诫头两块法版。𠲎拉意欲表明：一八六三年个伪造图表，正是由亚伦个金牛犊所预表。上帝对亚伦个金牛犊显出忌邪，因为金牛犊所代表个是假神。个牛犊是对上帝个伪冒表象。亚伦宣告讲，伊所代表个，就是曾把伊拉从埃及奴役之中拯救出来个神明。摩西正在该段历史里所打碎个两块法版，乃是真上帝品格个“摹本”；而个位真上帝，才是实在领伊拉出埃及个上帝。一八六三年所制作个伪造图表，就是一个惹忌邪个像，因为伊借着删去摩西誓言个“七 times”，打碎了《哈巴谷书》第二章个两块法版。
“I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74, 75.
「我已經看見，一八四三年個圖表是主個手所引導个，也弗應當去改動；其中個數字正是伊所要个；伊个手覆庇其上，也遮掩了其中幾個數字裡个一個錯誤，叫人攏弗能看見，直到伊个手挪開。」《Early Writings》，74、75。
Further Ellen White adds to the command not to altar the 1843 chart, with the qualifications of “except by inspiration.”
伊倫·懷愛倫又對「弗可更改 1843 年圖表」個命令加上限定，卽「除非出於靈感」。
“I saw that the old chart was directed by the Lord, and that not a figure of it should be altered except by inspiration. I saw that the figures of the chart were as God would have them, and that His hand was over and hid a mistake in some of the figures, so that none should see it till His hand was removed.” Spalding and Magan, 2.
“我看見該張舊圖表乃主所指引，且其中連一個數字也弗當更改，除非出於默示。我看見圖表上個數字正如上帝所欲其然；並且伊个手覆庇其上，將其中幾個數字裡一個錯處遮隱起來，致使無人能看見，直到伊个手挪開。” Spalding and Magan, 2.
James and Ellen White were living with Otis Nichol’s family, when Nichol’s prepared and produced the 1850 chart. The only thing that was “altered” with the 1850 chart, was that the year ‘1844’ was used to replace the year ‘1843,’ that had been represented upon the 1843 chart. The only thing “altered” was a correction of the “mistake” that God had held His hand over. The inspiration of the prophetess was in the very home where the 1843 chart was “altered” into the 1850 chart, and the seven times of Leviticus twenty-six remained enshrined upon that chart, as it had been on the 1843 chart.
詹姆斯·怀特同埋爱伦·怀特当时正搭奥蒂斯·尼科尔一家同住，正当尼科尔家预备并制成1850年图表个辰光。1850年图表里唯一“更改”个物事，就是用“1844”一年去替换1843年图表上所标示个“1843”一年。唯一“更改”个，不过是对上帝曾经遮手不使人觉察个“错误”所作个订正。女先知个默感就在1843年图表被“更改”为1850年图表个阿拉屋里，而《利未记》第二十六章里个“七期”仍旧庄严地存留勒该图表之上，正如伊先前存勒1843年图表上一样。
The second commandment includes another piece of this prophetic puzzle, for it identifies that God counts the generations until He visits the iniquity that occurs. 1863, began the first of four generations of the Seventh-day Adventist church, for the Millerite movement ended at that point.
第二條誡命包含了呢幅先知性拼圖裏向另一塊，因為伊指出，上帝會計算世代，直到伊追討所發生个罪孽。1863年開始了基督復臨安息日會四代當中个第一代，因為米勒派運動到該時候就結束了。
The two tables of the Ten Commandments typify the two tables of Habakkuk, but they also typify the two wave loaves of Pentecost, which were the only offering in the sanctuary service that included sin. The manifestation of God’s power in the giving of the Ten Commandments, the manifestation of God’s power at the Pentecostal outpouring and the manifestation of God’s power in the history of the two charts of the Millerites, all typify the final manifestation of the outpouring of the Holy Spirit in the latter rain. The two wave loaves of Pentecost represent the one hundred and forty-four thousand who are lifted up as an ensign during the latter rain.
十誡个兩塊法版，預表哈巴谷个兩塊版；也同時預表五旬節个兩個搖祭餅，因為搿是聖所禮儀之中唯一包括罪个供物。上帝能力喺頒賜十誡辰光所顯現个彰顯、上帝能力喺五旬節澆灌辰光所顯現个彰顯，以及上帝能力喺米勒派兩幅圖表歷史當中所顯現个彰顯，攏預表聖靈晚雨澆灌最後个彰顯。五旬節个兩個搖祭餅，表明喺晚雨期間被高舉作旌旗个十四萬四千人。
The Pentecostal wave loaves were to be prepared with “leaven”, which represents sin, but the leaven was destroyed by the process of baking.
五旬節個搖祭餅要用「酵」來預備；「酵」表明罪，不過酵喺烘烤個過程當中已經畀消滅脫了。
In the mean time, when there were gathered together an innumerable multitude of people, insomuch that they trode one upon another, he began to say unto his disciples first of all, Beware ye of the leaven of the Pharisees, which is hypocrisy. Luke 12:1.
其時，人眾聚集，數目多到無算，甚至相互踐踏；耶穌先對門徒講：「儂等愛提防法利賽人个酵，就是假冒為善。」路加福音 12:1
The wave loaves were a first fruit offering.
搖獻个餅，乃是初熟果子个祭。
Ye shall bring out of your habitations two wave loaves of two tenth deals: they shall be of fine flour; they shall be baken with leaven; they are the firstfruits unto the Lord. Leviticus 23:17.
儂等要從自家住處帶出兩個搖祭個餅，每個用十分之二伊法做成；要用細麵粉，烤成時要加酵；此乃獻與耶和華個初熟之物。利未記 23:17。
The one hundred and forty-four thousand are the first fruit offering in the last days.
一十四萬四千人，乃是末後日子个初熟供物。
And I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Father’s name written in their foreheads. And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers harping with their harps: And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth. 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. And in their mouth was found no guile: for they are without fault before the throne of God. Revelation 14:1–5.
我再一看，阿呀，有一隻羔羊立勒錫安山浪，同伊一道个有十四萬四千人，額角頭寫有伊父个名。 我聽見有聲音從天浪來，好像眾水个聲音，也像大雷个聲音；我所聽見个，又像彈琴个人拿琴所彈个聲音。 伊拉勒寶座前、四活物前並眾長老前，唱像是一首新歌；除脫從地浪贖轉來个十四萬四千人以外，無沒一個人學得來該首歌。 該班人就是弗曾因婦女受玷污个，因為伊拉是童身。 羔羊無論到啥地方去，伊拉就跟從伊到啥地方。 伊拉是從人中間贖轉來个，做獻畀上帝並羔羊个初熟果子。 伊拉嘴裡並無查出詭詐；因為伊拉勒上帝寶座前是無可指摘个。 啟示錄 14:1–5。
The class of worshippers in the last days who never die, represented by Elijah will have fully overcome sin, for the fire of purification that is brought upon them by the Messenger of the Covenant, thoroughly bakes out and removes the leaven, from the sons of Levi.
末后日子里那一班永弗会死个敬拜者，所预表个便是以利亚；伊拉必要全然胜过罪，因为约个使者带来临到伊拉身上个炼净之火，必要彻底焙尽并除去利未子孙里个酵。
Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. 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 3:1–4.
看哪，我要差遣我个使者，伊要勒我前头预备道路；主，就是侬拉所寻求个，必要忽然来到伊个殿里；就是立约个使者，侬拉所喜悦个。看哪，伊必要来到；这是万军之耶和华讲个。只是，伊来临个日子，阿个能够当得起？伊显现个辰光，阿个立得牢？因为伊像炼净个火，又像漂布人个碱。伊必坐落，像炼净银子、洁净银子个人；伊要洁净利未个子孙，熬炼伊拉，像熬炼金银一样，叫伊拉用公义献供物拨耶和华。到辰光，犹大合耶路撒冷所献个供物，必蒙耶和华悦纳，像古时个日子，像先前个年岁一样。玛拉基书 3:1–4。
The offering that is “as the days of old” is the Pentecostal wave offering of two loaves. It was lifted up as an offering, identifying the two prophets that were slain in the streets, and who are then lifted up to heaven as an ensign, at the beginning of the Sunday law crisis.
「照古早个日子」个供物，乃是五旬节个摇祭，就是两只饼。伊曾经被举起成为供物，表明那两位先知；伊拉曾经倒毙勒街路浪，后来又勒星期日法令危机起头个辰光，被举到天浪去，成为一面旗号。
When Aaron produced his golden calf, he pronounced that the calf was the gods that had brought them out of Egypt, and then proclaimed a feast to the Lord.
亞倫造出伊隻金牛犢辰光，伊就講，該牛犢就是領伊拉出埃及个神；隨後又宣告向主守節。
And he received them at their hand, and fashioned it with a graving tool, after he had made it a molten calf: and they said, These be thy gods, O Israel, which brought thee up out of the land of Egypt. And when Aaron saw it, he built an altar before it; and Aaron made proclamation, and said, Tomorrow is a feast to the Lord. Exodus 32:4, 5.
亚伦从伊拉手里接过来，用雕刻个器具做成，铸成一只牛犊；伊拉就讲：“以色列啊，领侬出埃及地个，就是这些神。” 亚伦看见了，就在伊拉面前筑起一座坛；亚伦又宣告讲：“明朝是向耶和华守节。” 出埃及记 32:4, 5
When the northern kingdom of Israel broke away from the southern kingdom of Judah, Jeroboam, the first king of Israel purposely introduced a counterfeit worship service in two cities, made the same pronouncement as Aaron, claiming his two golden calves were the gods that brought them out of Egypt, and ordained a counterfeit feast as had Aaron.
當以色列北國脫離猶大南國辰光，以色列頭一位王耶羅波安故意勒兩座城裡設立假冒個敬拜儀式，也講出搭亞倫一樣個宣告，聲稱伊个兩隻金牛犢就是領佢拉出埃及个神，並且像亞倫所做个一樣，立定假冒个節期。
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.
耶羅波安心裡講，現今國度要歸回大衛家哉；倘若此百姓上耶路撒冷、到耶和華个殿裡去獻祭，此百姓个心就要轉回歸向渠儕个主，就是猶大王羅波安；渠儕要殺我，再去歸向猶大王羅波安。於是王商議定當，造了兩個金牛犢，對百姓講：「爾等上耶路撒冷去，實在太煩難了；以色列啊，請看爾个神，就是領爾出埃及地个。」渠就把一個安置勒伯特利，一個安置勒但。此事便成了罪，因為百姓去到但，在其中一個面前敬拜。渠又造邱壇个殿，從民間卑賤个人當中立祭司，彼等並弗是利未个子孫。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；渠勒伯特利也是如此，向渠所造个牛犢獻祭；又把渠所立邱壇个祭司安置勒伯特利。渠就勒伯特利、向渠所造个壇，於八月十五日，就是渠自己心裡所捏造个月份，獻上祭物；又為以色列子民立節期；並且上壇燒香。列王紀上 12:26–33。
Dan means judgment, and represents a state; Bethel means the house of God. With Aaron’s rebellion as with king Jeroboam’s the symbols identify the combination of church and state that ultimately takes place at the Sunday law in the United States.
但者，審判之意，所表者一種政體；伯特利者，上帝之家之意。亞倫个悖逆，搭該耶羅波安王个悖逆一樣，這些表號指出教會搭國家个結合；這種結合，最終就係美利堅合眾國主日法之時所發生个事。
The Sunday law occurs at the end of Adventism and in the beginning of Adventism, the movement, which had been identified as the Protestant horn in the summer of 1844, came together legally with the Republican horn. Thus, Aaron and Jeroboam’s rebellion represents both 1863, and the soon-coming Sunday law.
禮拜日法令發生勒復臨運動个末了；而勒復臨運動个開頭——該運動勒一八四四年夏季已經畀認定爲新教之角——就合法地同共和黨之角結合起來。故此，亞倫同耶羅波安个背叛，乃表明一八六三年，也表明將近要來个禮拜日法令。
The reason that the messenger of the covenant purifies the “sons of Levi” and not any other of the tribes, is because at the rebellion of Aaron’s golden calf, it was the Levites that stood with Moses. For their faithfulness, they were then made the tribe that represented the priesthood, an honor which had been previously designed to consist of the firstborn of each of the tribes. This is why Jeroboam made sure that his counterfeit priesthood was not of the sons of Levi, and instead made his priesthood “of the lowest of the people, which were not of the sons of Levi.”
约个的使者之所以洁净“利未之子”，弗是别样支派，乃因亚伦金牛犊之背叛辰光，立勒摩西一边个是利未人。因着伊拉个忠信，伊拉就受立做代表祭司职分个支派；此项尊荣，本来原是设计拨各支派头生子来承当个。此所以耶罗波安特特确保伊个伪造祭司职分弗出于利未之子，反倒设立伊个祭司，“从民间极卑贱个里向拣选，弗是利未之子个。”
The sons of Levi are those that are purified by fire as an ensign, or wave offering during the Sunday law crisis. The history of the Sunday law crisis in the last days, was typified by the crisis of 1863, when the newly identified Protestant horn became legally attached to the Republican horn. We have one more line of history to address before we begin to work through the passages we have just referenced.
利未个子孫，乃是該些㧹火煉淨，喺星期日法危機期間，作爲一個旗號，或搖祭个囡人。末後日子裏，星期日法危機个歷史，乃係由一八六三年个危機所預表；當時，新近被辨認出來个新教之角，喺法律上附連於共和黨之角。喺開始逐段查考我儕方才所引用个經文之前，我儕還有一條歷史線需要交代。
That line is the year 1856, and we will address that in our next article.
該條線就是1856年，阿拉會勒下一篇文章裡向伊加以論述。
“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.
「基督作為我儕个大祭司，來到至聖所，爲着潔淨聖所，像《但以理書》8:14 所顯明个；人子來到亙古常在者面前，像《但以理書》7:13 所呈現个；並主來到伊个殿中，像瑪拉基所預言个——攏是同一樁事件个描述；而此也就是基督喺《馬太福音》25 個十個童女比喻中所講，新郎來赴婚筵所表明个。」《善惡之爭》，426。