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.
以西結書第八章所記載的四樣可憎之事，象徵現代以色列嘅四代；而現代以色列嘅開端，乃係由古代以色列嘅開端所預表。呢兩段起始嘅歷史，都見證現代以色列將於即將來臨嘅星期日法案之時走到終局。以色列兩個開端——無論係古代、字義上嘅，抑或現代、屬靈上嘅——都由北國以色列與猶大分裂時嘅起始歷史作見證。
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.
當古代以色列人鑄立金牛犢之時，佢哋啱啱照住一項預言應驗咗，從埃及出嚟；嗰項預言指出，神要使佢哋成為一個國度。北國以色列第一位君王耶羅波安嘅故事，亦包括正正呢啲特徵。耶羅波安因所羅門嘅震怒，曾經逃往埃及。先知亞希雅曾經畀咗佢一個預言性嘅應許，就係佢將要被立為王，統治十二支派之中嘅十個支派。喺呢個預言應驗之前，耶羅波安會逃到埃及，同所羅門保持距離，直到所羅門死咗。
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.
當時，耶羅波安出耶路撒冷的時候，示羅人先知亞希雅在路上遇見他；亞希雅身上穿着一件新衣；他們二人在田野間，並無別人。亞希雅就抓住所穿的那件新衣，把它撕成十二片；對耶羅波安說：「你可以取十片；因為耶和華以色列的神如此說：看哪，我必從所羅門手裏將國撕裂，把十個支派賜給你。（只是為我僕人大衛的緣故，又為耶路撒冷的緣故，就是我從以色列眾支派中所揀選的城，他仍必得一個支派。）因為他們離棄了我，敬拜西頓人的女神亞斯她錄、摩押的神基抹，和亞捫人之神米勒公，沒有行在我的道中，沒有照着大衛他父親所行的，行我眼中看為正的事，守我的律例和典章。然而，我不從他手裏奪取全國；我必因我所揀選的僕人大衛的緣故，因他遵守了我的誡命和律例，叫他在一生的日子作君王。只是我必從他兒子手裏將國奪去，賜給你，就是十個支派。至於他的兒子，我必賜他一個支派，使我僕人大衛在我面前，於耶路撒冷，就是我所揀選立我名的城，常有燈光。」
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.
我必揀選你，你必照你心裏一切所願的作王，治理以色列。你若聽從我一切所吩咐你的，行在我的道中，作我眼中看為正的事，謹守我的律例和誡命，像我僕人大衛所行的一樣，我就必與你同在，為你建立堅固的家，像我為大衛所建立的一樣，並將以色列賜給你。我必因此使大衛的後裔受患難，只是不是永遠。所羅門因此想要殺耶羅波安。耶羅波安卻起來，逃往埃及，到埃及王示撒那裏；他就住在埃及，直到所羅門死了。所羅門其餘的事，凡他所行的，和他的智慧，不都寫在《所羅門行傳》上嗎？所羅門在耶路撒冷作以色列眾人的王，共四十年。所羅門與他列祖同睡，葬在他父親大衛的城裏；他兒子羅波安接續他作王。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，國必分裂；耶羅波安要作北方十個支派的王，而所羅門的兒子羅波安則要在耶路撒冷作王。在各支派尚未分裂之前，耶羅波安必須從埃及出來。
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；因為以色列眾人都到了示劍，要立他作王。尼八的兒子耶羅波安素來仍在埃及，因他逃避所羅門王，住在埃及；他一聽見這事，眾人就打發人去召他來。耶羅波安和以色列全會眾都來見羅波安，對他說：「你父親使我們負重軛；現在求你使你父親那嚴苛的服役和他加在我們身上的重軛輕省些，我們就必事奉你。」羅波安對他們說：「你們暫且去三日，然後再來見我。」民就去了。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.
羅波安喺嗰三日之內何等愚妄行事嘅故事，將責任歸咎於佢愚昧地拒絕老年人嘅勸告；然而，眾支派嘅分裂早已被預言，所以無論如何，呢件事終必發生。喺此值得為將來嘅一篇文章留意一點：呢個分裂嘅過程，乃係明確地被指明為三日。喺米勒派嘅歷史當中，呢兩個國度再次成為一個國度；而當北方同南方支派喺米勒派歷史之中成為一個國度嘅時候，嗰就係《啟示錄》第十四章三位天使臨到嘅時期。米勒派歷史中嘅嗰三位天使，乃係由羅波安作決定嘅嗰三日所預表。由1798年至1844年，嗰四十六年之間，當三位天使臨到之時，亦都係嗰三個象徵性嘅日子；正如基督喺《約翰福音》第二章所講，祂要興起一座被毀壞嘅殿，乃需要呢段時期；但呢部分嘅研究，將留待將來嘅一篇文章再作探討。
When Rehoboam gave his foolish pronouncement at the end of three days the kingdoms were divided.
當羅波安喺三日嘅期限完結之時發出佢愚妄嘅宣告，諸國就分裂咗。
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.
於是，以色列眾人見王不肯聽從他們，百姓就回答王說：「我哋與大衛有咩分呢？我哋喺耶西個仔裏面並無產業。以色列啊，各歸自己嘅帳棚去吧！大衛啊，現今你顧你自己嘅家吧！」於是，以色列人都回自己嘅帳棚去。至於住喺猶大城邑中的以色列人，羅波安仍作他們嘅王。其後，羅波安王差遣掌管服苦役嘅亞多蘭去，以色列眾人就用石頭打死咗佢。因此，羅波安王急忙上車，逃往耶路撒冷。咁樣，以色列背叛大衛家，直到今日。 及至以色列眾人聽見耶羅波安返咗嚟，就差人去請佢到會眾那裏，立佢作全以色列嘅王；除咗猶大支派之外，冇一個跟隨大衛家。列王紀上 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.
耶羅波安必得一國之預言已經應驗，而這預言正是在他從埃及出來的時候得以應驗。耶羅波安因神的聖所設於耶路撒冷城，就是神所揀選立其名的城，便心生妒忌，於是着手仿造那惟有在耶路撒冷方可按神所命定而施行的聖所、祭司職任和敬拜禮儀。耶羅波安在北方十個支派中建立一套冒充的敬拜制度之作為，與亞倫和金牛犢的悖逆乃是直接對應的，因此這又提供了另一個見證，不但指向那即將來到的星期日法案，也指向一八六三年的悖逆。
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.
耶羅波安心裏說：如今國必歸回大衛家了。這民若上耶路撒冷，在耶和華的殿裏獻祭，這民的心必轉回歸向他們的主，就是猶大王羅波安；他們必殺我，仍歸猶大王羅波安。王就商議定了，鑄造了兩個金牛犢，對眾民說：你們上耶路撒冷去，實在太煩難了；以色列啊，看哪，這就是領你從埃及地上來的神。 他就把一個安置在伯特利，一個安置在但。這事就成了罪，因為眾民往但去，在那一個牛犢面前敬拜。耶羅波安又建造邱壇的殿，將那不屬利未子孫的民間卑微之輩立為祭司。耶羅波安定八月十五日為節期，彷彿猶大的節期一樣，自己上壇獻祭；他在伯特利也這樣行，向他所鑄造的牛犢獻祭，又將他所設立邱壇的祭司安置在伯特利。他在伯特利，就是在他所築的壇上，在八月十五日，就是他私心所定的月份，獻祭，又為以色列人立節期；他上壇燒香。列王紀上 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.
耶羅波安嘅背叛，提供咗另一條真理嘅線索，可以同亞倫嘅背叛、1863年新教之角嘅背叛，以及喺即將來臨嘅星期日法之時共和黨之角嘅背叛重疊對照；而藉此，先知性嘅見證就被擴闊咗。喺亞倫金牛犢嘅背叛當中，主改變咗原先所命定揀選祭司職分嘅方法。
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.
在叛逆發生之前，任何支派的長子都要成為祭司體系的一部分。但在亞倫金牛犢的叛逆事件中，只有利未支派站在摩西一邊。為此，神更改了原先所設立供應祭司職分人選的方法；從那時起，唯有利未家族構成祭司體系。
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.
摩西見百姓赤身露體；（因亞倫使他們赤身，以致在仇敵中蒙羞；）摩西就站在營門中，說：「凡屬耶和華的，都要到我這裏來。」利未的子孫都聚集到他那裏。 他對他們說：「耶和華以色列的 神如此說：你們各人要把刀佩在腰間，在營中往來，從這門到那門，各人要殺他的弟兄、各人的同伴、各人的鄰舍。」利未的子孫就照摩西的話行了；那一天，百姓中被殺的約有三千人。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.
耶羅波安仿冒了神在亞倫悖逆之事上所成就的作為；當時神曾從利未支派中興起一個新祭司體系，因為耶羅波安「將那不屬利未子孫的民中最卑微的人立為祭司」。北方十支派之國在起初所發生的悖逆，與亞倫及那些跳舞愚妄之人的悖逆互相平行。這次悖逆發生於出埃及之後，應驗了一個應許將要建立一個國度的預言。在這兩種情況之下，都設立了一個新的祭司體系，這改變了先前揀選祭司的次序。
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.
亞倫拜金牛犢的悖逆重演了；但在耶羅波安那裏，這悖逆更被加倍，因他鑄造了兩個金牛犢，分別安置在兩座城中。但城，象徵政權術治，因「但」的意思是「施行審判」；伯特利城，則象徵教會權術，因「伯特利」的意思是「神的殿」。這些金牛犢具有與亞倫的牛犢同樣的象徵意義，卻又加上了由這兩座城所表明之政教聯合的見證。牛犢乃異教祭獻中最高等的祭物，因此象徵對基督之祭的偽冒。金乃巴比倫的象徵，而牛犢則是獸的像。正如亞倫曾設立一個虛假的敬拜之日，耶羅波安也照樣設立節期，並且刻意使那節期的日期不與耶路撒冷真敬拜的時候相符。
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.
將臨近之星期日法案的一切要素，都喺耶羅波安背叛嘅見證中有所表徵：虛假的祭物（牛犢）、假基督（祭壇）、獸像（教會與國家嘅結合）、虛假的敬拜日（星期日），以及冒充嘅祭司體系。
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.
古代以色列嘅開始、北方十個支派作為一個王國嘅開始，以及復臨信仰運動嘅開始，都具備同樣嘅預言要素；而佢哋合埋一齊，就指出咗那將要迅速來到之星期日法案嘅預言要素。古代以色列曾從埃及嘅奴役之中出來；耶羅波安曾從埃及出來，因他為要逃避所羅門嘅逼迫而逃往那裡；而米勒派復臨信仰，亦啱啱從教皇權嘅奴役之中出來。
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.
利未嘅祭司職分，係喺亞倫嘅叛逆之時被建立；最低賤之人嘅冒牌祭司職分，係喺耶羅波安嘅見證中被設立；而當主與米勒派復臨運動立約嘅時候，照彼得所言，米勒派乃係「被揀選嘅族類、君尊嘅祭司、聖潔嘅國度、屬神嘅子民，要叫你哋宣揚那召你哋出黑暗入奇妙光明者嘅美德。」米勒派所蒙召進入嘅光，乃係米勒寶石之光，表現於哈巴谷兩塊版上；而呢兩塊版，喺亞倫叛逆嘅歷史中，曾由十誡嘅兩塊法版所預表。佢哋所被召離開嘅黑暗，乃係教皇統治嘅黑暗時代；而呢一段黑暗，曾由埃及奴役之黑暗所預表。
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.
當基督興起那曾被異教同教皇制踐踏嘅聖殿時，祂係由1798年至1844年，用咗四十六年去成就呢事。當祂建成咗聖殿之後，祂就作為立約的使者，於1844年10月22日忽然來到祂的殿；因為祂已經建立起那曾被踐踏同毀壞的聖殿，並且祂亦潔淨咗一個由利未支派所預表的祭司體系。
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.
但佢來臨之日，邊個能夠當得起呢？佢顯現之時，邊個能夠站立得住呢？因為佢如煉淨之人的火，又如漂布之人的鹼。佢必坐下，如煉淨銀子、潔淨銀子的一樣；佢必潔淨利未的子孫，熬煉佢哋像金銀一樣，叫佢哋可以憑公義獻供物畀耶和華。嗰時，猶大同耶路撒冷所獻的供物，必蒙耶和華悅納，好似古時之日、上古之年一樣。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.
喺1844年10月22日，基督忽然嚟到祂嘅聖殿，並且與一班由利未祭司職任所預表嘅子民立約；然而，到了1863年，佢哋卻重蹈亞倫嘅悖逆，以致米勒派嘅祭司職任轉變成老底嘉嘅祭司職任，正如耶羅波安所設立、由民間最低微之人組成嘅祭司職任，以及亞倫手下嗰班跳舞嘅愚妄人所代表嘅一樣。然而，耶羅波安悖逆嘅見證，對1863年嘅悖逆有一個更廣大嘅見證。當耶羅波安設立佢嗰套虛假敬拜制度嘅時候，有一位先知從耶路撒冷奉差遣去責備耶羅波安嘅悖逆；呢件事所預表嘅，乃係米勒派復臨信徒被帶領去接受十誡中嘅安息日為安息之日。
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.
當復臨信徒接受咗第三位天使同埋聖所嘅亮光之時，佢哋就成為對嗰啲拒絕咗自1798年末時開始、因封印被揭開而愈加增長之亮光嘅新教徒之一種責備。正如古代以色列喺埃及為奴之時忘記咗安息日，曠野中嘅教會到咗1798年嘅時候亦都忘記咗安息日。由米勒派所傳揚之審判時辰信息嘅增長亮光，最終引領人歸向聖所同上帝嘅律法。
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.
嗰道光喺1844年10月22日臨到，並且對嗰啲曾經蒙召，要從天主教嘅虛假教義中徹底出嚟嘅人，代表住對虛假敬拜嘅責備。敬拜太陽，乃係天主教對嗰啲重返佢懷抱之眾教會所施權柄嘅記號。呢種責備，喺耶羅波安設立佢嗰套虛假敬拜制度之時，已被表明出嚟。
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.
耶羅波安喺第八月十五日設立節期，好似猶大所有嘅節期一樣，並且上壇獻祭。佢喺伯特利也照樣而行，向佢所造嘅牛犢獻祭；又將佢所設立丘壇嘅祭司安置喺伯特利。於是，喺第八月十五日，就係佢自己心裏所捏造嘅月份，耶羅波安上到佢喺伯特利所築嘅壇獻祭，又為以色列人設立節期；佢上壇燒香。 看哪，有一個神人奉耶和華嘅話從猶大嚟到伯特利；嗰時耶羅波安正站喺壇旁要燒香。神人奉耶和華嘅話向壇呼叫，話：「壇哪，壇哪，耶和華如此說：看哪，大衛家必生一個兒子，名叫約西亞；佢必將喺你上面燒香嘅丘壇祭司獻喺你上面，人嘅骨頭也必燒喺你上面。」當日，神人又給咗一個預兆，話：「呢個就係耶和華所說嘅預兆：看哪，呢壇必裂開，壇上嘅灰必傾瀉出嚟。」 耶羅波安王聽見神人喺伯特利向壇所呼叫嘅話，就從壇上伸出手嚟，話：「捉住佢！」
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.
他向那神人伸出去的手就枯乾了，以致不能收回。壇也破裂了，灰燼從壇上傾倒出來，正如神人奉耶和華的話所預示的神蹟一樣。王回答神人說：「現在請你為我懇求耶和華——你的 神的面，並為我禱告，使我的手可以復原。」神人便懇求耶和華，王的手就復了原，仍如先前一樣。王對神人說：「請你同我回家去，吃點東西，我也必給你賞賜。」神人對王說：「你就是把你家的一半給我，我也不同你進去；在這地方我也不吃餅，不喝水。因為耶和華曾藉着祂的話吩咐我說：不可吃餅，不可喝水，也不可從你來的原路回去。」於是他從別的路去了，並沒有從他來伯特利的路回去。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.
連同亞倫同耶羅波安見證中金牛犢嘅背叛，耶羅波安所設立之虛假敬拜制度實際上嘅啟用，亦包括喺佢嘅見證之內。呢個啟用，表明咗本應喺耶路撒冷所施行嘅敬拜，同耶羅波安仿冒制度之間嘅分別。由1798年直到1844年，主將祂嘅子民由教皇統治嘅黑暗之中領出，進入由《啟示錄》第十四章三位天使所表徵之奇妙先知之光。新教各教會拒絕咗呢道光，因此喺1844年成為天主教嘅女兒。
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.
耶羅波安嘅敬拜，預表咗天主教嘅敬拜體系；而喺佢嘅故事之中，以色列北國代表咗米勒派歷史中，新教徒所揀選繼續留喺其中嘅天主教虛假體系。呢個體系嘅象徵，就係對太陽嘅敬拜。
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.
於1844年10月22日進入至聖所的忠心而有智慧的童女，象徵對那些剛剛重新回到天主教影響之下、並成為羅馬女兒的更正教徒之責備。當耶羅波安設立其偽冒敬拜制度之時，有一位先知從猶大而來，責備耶羅波安；這便預表了那些進入至聖所、並被引導去承認上帝律法的忠心童女。當思考1863年的背叛時，這位先知及其對耶羅波安之責備的故事極具啟發性；然而，這故事必須等到在起頭之外再加上一個結局之後，方可述說。
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.
古代以色列嘅起始、耶羅波安嘅國度，以及現代以色列，都彼此吻合，並一同為《啟示錄》第十三章地獸喺將近來臨之星期日法之時嘅終局，提供三個見證。米勒派復臨信仰中忠心嘅餘民，喺1844年10月22日，成為咗地獸真正嘅新教之角；而呢件事發生於一段始於1798年「末時」嘅歷史當中。1798年乃《聖經》預言第六國——美國——嘅開端，亦係復臨信仰真正新教之角喺美國建立嘅起點。喺呢段開端嘅歷史當中，已表徵美國結束時嘅歷史；因為耶穌總係以一件事嘅起頭，去說明一件事嘅結局。
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，以及耶羅波安時期以色列呢三個起始見證，說明咗地獸嘅結局；但係，在鋪陳嗰位從猶大而來、責備耶羅波安嘅先知之見證之前，仲有另一個結局需要先行確立。必須納入嘅呢段結局歷史，就係先知以西結所代表之以色列北國與南國嘅終局。
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.
我哋唔應該忘記，我哋而家所闡明嘅，乃係一八六三年嘅背叛，係由以西結書第八章第一個可憎之事所標示嘅；嗰就係惹起嫉恨嘅像。當我哋論到以西結所代表嘅北國同南國之終局之時，我哋將會有綽綽有餘嘅證據，去證明一八六三年嘅背叛，乃係由亞倫同耶羅波安嘅背叛所預表嘅，並且指出呢次背叛，標誌住老底嘉復臨信徒四代之中第一代嘅開始。
We will continue this study in the next article.
我哋將會喺下一篇文章繼續呢項研讀。
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:
耶和華的話又臨到我，說：「人子啊，你要取一根木杖，在其上寫：『屬猶大和他的同伴以色列人』；又取另一根木杖，在其上寫：『屬約瑟，就是以法蓮的杖，以及他的同伴以色列全家』。你要把這兩根彼此連合為一根，使它們在你手中成為一根。你本國的子民若對你說：『你不指示我們這些是甚麼意思嗎？』你就對他們說：『主耶和華如此說：看哪，我要將約瑟的杖，就是在以法蓮手中的那根，和與他同伴的以色列各支派，一同取來，與猶大的杖合而為一，使它們成為一根；它們必在我手中成為一根。』你所寫字的那兩根杖，要在他們眼前拿在你手中。你要對他們說：『主耶和華如此說：看哪，我要把以色列人從他們所到的列國中取出來，從四圍招聚他們，領他們歸回本地；』
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.
我必使佢哋喺嗰地、喺以色列嘅山上成為一國；必有一王作佢哋眾人嘅王。佢哋必不再成為二國，亦不再分為二邦；亦不再因佢哋嘅偶像、可憎之物，同埋一切過犯玷污自己。我卻要救佢哋脫離一切佢哋犯罪之處，並要潔淨佢哋；咁樣，佢哋要作我嘅子民，我要作佢哋嘅神。 我嘅僕人大衛必作佢哋嘅王；眾人都必有一個牧人。佢哋必遵行我嘅典章，謹守我嘅律例，並且遵行。佢哋必住喺我賜畀我僕人雅各之地，就係你哋列祖所住之地；佢哋同佢哋嘅子孫，直到子子孫孫，都必永遠住喺其中。我嘅僕人大衛必永遠作佢哋嘅君王。 並且，我要與佢哋立平安之約；呢約必作與佢哋所立永遠嘅約。我必安置佢哋，使佢哋增多，又要將我嘅聖所設立喺佢哋中間，直到永遠。我嘅帳幕亦必喺佢哋中間；我要作佢哋嘅神，佢哋要作我嘅子民。外邦人就必知道我耶和華係使以色列成聖嘅，因為我嘅聖所喺佢哋中間，直到永遠。以西結書 37:15–28。