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.
北國與南國因着上帝的震怒，被分散了二千五百二十年，乃是應驗《利未記》二十五章及二十六章所記那被破壞了的約。第一次與最後一次震怒結束之間的那四十六年，乃代表這兩個國在一八四四年被聚集，成為屬靈之現代以色列的一國。這兩個國家的聚集，乃由以西結所連合為一的兩根木杖，以及撒勒法的寡婦在以利亞的故事中所拾取的兩根柴所預表。於一八四四年十月二十二日，北國與南國的預言歷史告終；而就在這樣的過程中，它重演了這兩國起始時的歷史。
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.
耶羅波安喺北國設立咗一套冒牌嘅敬拜制度，為要阻止佢嘅臣民前往猶大，喺耶路撒冷嘅聖所敬拜上帝。
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.
耶羅波安心裡說，現今這國必要歸回大衛家了；這民若上耶路撒冷，在耶和華的殿裡獻祭，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，再歸猶大王羅波安。於是王設謀定計，鑄造了兩個金牛犢，對眾民說：「你們上耶路撒冷去，實在太勞苦了；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，一個立在但。這事便成了罪；因為百姓往但去，在那一個跟前敬拜。他又建造邱壇的殿，將那不屬利未子孫的平民立為祭司。耶羅波安又在八月，就是那月十五日，設立節期，彷彿猶大所有的節期一樣；他就在壇上獻祭。他在伯特利也照樣而行，向他所造的牛犢獻祭；又將他所立之邱壇的祭司安置在伯特利。於是，在八月十五日，就是他私心所定的月日，他上到在伯特利所築的壇獻祭，又為以色列人設立節期；他上壇燒香。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.
佢嘅敬拜制度，乃係天主教（異教）嘅預表；因為正如亞倫嘅悖逆一樣，佢設立咗一個歸於獸、亦屬乎獸嘅像。嗰兩個牛犢像係用金造成，象徵巴比倫。呢啲像係奉獻畀埃及嘅神，而呢啲神亦正如亞倫所指認嘅一樣，乃係「領佢哋出埃及地嘅神」。佢喺兩座城中築起兩座壇，若合併嚟看，就代表教會（伯特利）同國家（但）嘅結合。呢啲壇乃係真壇嘅偽造品；而真壇就係基督，正如天主教自稱係基督喺地上嘅代表一樣。佢興起咗一個敗壞咗嘅祭司體系，正如天主教嘅祭司一樣。佢又為自己嘅敬拜儀式揀選咗一日，刻意有別於上帝任何真正節期嘅日子，因此象徵住真敬拜日同假敬拜日之間嘅爭議。
In the inauguration of his false system of worship, God sent a prophet from Judah to rebuke his counterfeit system of worship.
喺佢設立嗰套虛假敬拜制度嘅時候，神差遣一位由猶大嚟嘅先知，去責備佢嗰套偽冒嘅敬拜制度。
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的話從猶大來到伯特利；耶羅波安正站在壇旁，要燒香。那神人奉耶和華的話向壇呼叫，說：「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；他必將在你上面燒香的邱壇祭司獻在你上面，又必有人骨在你上面焚燒。」當日他又給了一個預兆，說：「這就是耶和華所說的預兆：看哪，這壇必破裂，壇上的灰必傾倒出來。」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.
從猶大而來的先知宣告咗一個三重嘅預言，指出日後約西亞王嘅出生。佢預告，約西亞必殺戮嗰啲供職於假冒祭壇嘅邪惡祭司，又必將人嘅骸骨焚燒喺嗰座祭壇之上。佢亦向耶羅波安畀出一個兆頭，指明耶羅波安嘅祭壇必被裂開，壇上嘅灰必傾瀉出來。呢一切都照住耶和華嘅話應驗咗；但當耶羅波安聽見先知嘅宣告之時，就發怒，企圖對付先知，然而神掌管一切。
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.
事情係咁：當耶羅波安王聽見神人向伯特利的壇所呼喊的話，就從壇上伸出手來，話：「捉住佢！」王向住佢所伸出嘅手就枯乾了，以致不能收回到身邊。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顯出的兆頭一樣。列王紀上 13:4, 5
The sign was immediately fulfilled, and Jeroboam’s hand was paralyzed.
那神蹟立刻應驗了，耶羅波安的手就痲痹了。
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.
王對神人說：「現在請你為我求耶和華——你的神——的情面，並為我禱告，使我的手仍得復原。」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，加添心力，我也必給你賞賜。」神人對王說：「你就是把你家的一半給我，我也不與你同去；在這地方，我也不吃餅，不喝水。因為耶和華曾藉着祂的話這樣吩咐我，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 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.
耶穌總是以一件事物嘅起頭嚟說明其結局；而古代實質以色列南北兩國嘅起頭，終結於兩根杖合而為一根杖嘅歷史之中，象徵屬靈嘅現代以色列呢個國度。
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.
喺兩根杖被合而為一嘅歷史之中，一個三步驟嘅試驗過程喺末時，即1798年，被啟動。兩根杖（國度）都喺預備午夜呼聲之時聖靈傾降之前被招聚。到1844年春天第一次失望之時，新教徒喺呢個試驗過程中失敗咗，並成為天主教嘅女兒，因而重演咗一個冒牌敬拜制度嘅建立，正如耶羅波安所預表嘅一樣。
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.
新教宗教改革乃是上帝所成就嘅工作，為要將曠野中嘅教會，從羅馬教會嘅迷信、傳統同習俗之中領出嚟。自馬丁路德嘅時代起，愈來愈多真理被啟示出嚟，表明推羅嘅淫婦只不過係一個披上虛假基督教外衣嘅異教崇拜制度。主嘅旨意，乃係要將祂被擄嘅子民從黑暗中領出嚟，正如祂昔日喺祂子民作埃及奴僕嘅時候所行嘅一樣。祂將佢哋從埃及嘅奴役中拯救出嚟，為要將祂嘅律法賜畀佢哋。新教徒拒絕跟從喺1798年所解開印封、愈發增長嘅知識之光，以致佢哋喺1844年未能認明律法同基督真聖所嘅工作。
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.
佢哋拒絕審判時辰嘅信息，表明佢哋已成為羅馬教會嘅女兒；於是，佢哋便建立起一個虛假嘅敬拜制度，聖經稱之為假先知（背道嘅更正教）。嗰啲忠心嘅米勒派信徒，於1844年10月22日憑信心進入聖所，領受咗第三位天使嘅亮光，並且對嗰個自稱為更正教、卻持守異教嘅主要傳統——即敬拜太陽——嘅虛假敬拜制度，提出責備。猶大嚟嘅先知，乃係預表米勒派復臨運動認識並傳揚於1844年10月22日來到嘅第三位天使信息。
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.
當耶羅波安請求那先知到他家中歇息、恢復精神之時，先知便表明了耶和華所賜給他那明確的指示。這命令也同樣賜給了米勒派復臨運動。那命令就是：不可沿着他們來時的路回去；而米勒派復臨運動乃是從更正教各宗派中出來的。他們在一八四四年春天第一次失望之時，已與更正教徒分別出來；而耶利米則提供了一個例證，說明那賜給猶大先知的，乃是完全相同的指示。
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.
我得着你嘅言語，就把它吃了；你嘅言語成了我心中嘅歡喜快樂，因我係稱為你名下嘅人，耶和華萬軍之神啊。我冇有坐喺褻慢人嘅會中，也冇有歡樂；我因你嘅手，獨自靜坐，因你使我滿心憤恨。點解我嘅痛苦長久不止，我嘅傷痕無法醫治，不肯痊癒呢？你於我，竟全然像說謊的，又像乾涸失信嘅水嗎？所以耶和華如此說：你若歸回，我就將你再帶回，使你侍立喺我面前；你若將寶貴嘅同下賤嘅分別出來，你就可以當作我嘅口。他們必歸向你，你卻不可歸向他們。我要使你向這百姓成為堅固嘅銅牆；他們必攻擊你，卻不能勝過你；因我與你同在，要拯救你，搭救你；這係耶和華說的。我要救你脫離惡人嘅手，救贖你脫離強暴人嘅手。耶利米書 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.
喺第二樣災禍之時間預言應驗之時，即係1840年8月11日，啟示錄第十章嗰位大力的天使降下，手裏攞住一本展開了的小書；約翰並且奉命去攞嗰本書，並把它食了。耶利米代表咗歷史上喺嗰一個時點食咗嗰本小書嘅人；而其中嘅說話甘甜如蜜，因為呢啲說話乃係他「心中之歡喜快樂」。但因着上帝嘅「手」，耶利米就「滿」了「忿怒」，他「受了傷」，並且處於「長久的疼痛」之中。因着上帝嘅「手」，耶利米竟提出，上帝對耶利米「有如」說謊的，又如「無常的水」。主曾經用祂嘅「手」遮蓋住1843年圖表中某些數字上的錯誤。
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.
耶利米象徵米勒派第一次的失望，當哈巴谷的異象遲延之時。對那些由耶利米所代表的人來說，那信息——以「雨」為表徵——似乎已經落空。然而，哈巴谷曾說：「因為這默示有一定的日期，快要應驗，並不虛謊；雖然遲延，還要等候；因為必然臨到，不再遲延。」耶利米曾以為神說了謊，而那信息（雨）也已經失敗；但它不過只是遲延而已。
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.
於是 神指示耶利米說：「你若歸回，我就使你再被帶回，你必站在我面前；你若將寶貴的從卑賤的分別出來，你就可以作我的口；他們必歸向你，你卻不可歸向他們。」在失望之後，耶利米代表 神的子民；他們必須歸回事奉主，並擺脫那因信息似乎落空而產生的沮喪。倘若耶利米符合所指定的條件， 神就會容許他作祂的代言人。
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.
對於我哋此時嘅研究而言，更為重要嘅，係上帝就嗰啲因耶利米失望而「歡喜快樂」嘅「褻慢人嘅會」對耶利米所講嘅話。祂對耶利米講，褻慢人可以歸回耶利米，但佢絕不可歸回佢哋。耶利米所代表嘅，乃係嗰啲站立喺新教徒對立面嘅人；呢啲新教徒啱啱揀選咗歸回天主教嘅圈內，並且成為巴比倫嘅眾女、巴力同亞斯他錄嘅假先知。耶利米所代表嘅，亦係猶大嘅先知；喺預言線上同一個時點，佢曾喺北國開始之時責備耶羅波安虛假嘅敬拜制度，從而預表喺北國歷史終結之時引進一套虛假嘅敬拜制度，而呢套制度乃係天主教嘅像。當耶羅波安提出結盟之時，嗰位先知對耶羅波安講，自己不可食、不可飲，也不可從來時嘅路返轉頭。
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.
王對神人說：「請你同我返屋企，歇一歇，我也必給你賞賜。」神人對王說：「你就是把你半間屋給我，我也不會同你進去；在這地方，我也不吃飯，也不飲水。因為耶和華的話曾這樣吩咐我，說：不可吃飯，不可飲水，也不可從你來的原路返回。」列王紀上 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.
猶大先知所表達嘅，乃係同以利亞故事中巴力同亞斯他錄假先知所作嘅工相一致。當然，米勒派嘅歷史亦都係以利亞嘅歷史，因為米勒就係以利亞。喺以利亞嘅故事入面，巴力同亞斯他錄嘅先知表演咗一場迷惑人嘅舞蹈；及至火從上帝嗰度降下，燒盡以利亞嘅祭物，呢場舞蹈就被揭露為愚妄，從而預表聖靈喺米勒派歷史之半夜呼聲中嘅澆灌。嗰段歷史中嘅對抗，代表咗第二個以利亞所面對嘅對抗；第二個以利亞就係施洗約翰，而呢場對抗乃係發生喺希羅底個女（撒羅米）所表演嘅迷惑之舞期間。希羅底乃由耶洗別所預表，而耶洗別乃係天主教會嘅象徵。
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.
喺1844年，新教眾教會成為咗希羅底（耶洗別）嘅女兒撒羅米。喺嗰場迷惑人嘅舞蹈之中，希律曾經應許將佢國度嘅一半賜畀佢；而佢係喺自己生日嗰日如此行，因而預表末後嘅日子：嗰十個王——由亞哈（北方十支派之國嘅王）所預表——同意將佢哋嘅國度交畀教皇權（耶洗別）。賜出「你國度嘅一半」乃係同盟嘅象徵，而猶大嚟嘅先知顯然係向耶羅波安表明：佢決唔會同呢個背道嘅王結盟，亦唔會支持佢嗰套冒牌嘅敬拜制度。
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.
呢亦都係主對耶利米所講嘅，當祂話「褻慢人嘅會」（背道嘅新教）可以歸向耶利米，但耶利米決不可歸向佢哋，亦不可沿住佢所嚟嘅路返回。然而，呢位猶大先知偏偏做咗呢件事；因為喺佢返到猶大之前——喺佢完成所受託付嘅工作之前——佢已經畀一個虛假而說謊嘅先知欺騙咗。
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.
當時有一個老先知住在伯特利；他眾子來，將那神人那日喺伯特利所行的一切事，都告訴咗佢；又將佢對王所講嘅話，也告訴咗佢哋父親。佢哋父親對佢哋話：「佢走咗邊條路呢？」原來佢眾子曾見從猶大嚟嘅神人走咗邊條路。佢就對佢眾子話：「為我備好驢。」於是佢哋為佢備好咗驢，佢就騎上去，去追趕嗰神人，遇見佢坐喺一棵橡樹底下；就對佢話：「你係唔係從猶大嚟嘅神人？」佢話：「我係。」老先知就對佢話：「請你同我返屋企食餅。」佢話：「我唔可以同你返去，也唔可以同你入去；我喺呢個地方也唔可以同你食餅飲水；因為有耶和華嘅話吩咐我話：『你喺嗰度不可食餅，也不可飲水，也不可從你來時所走嘅路回去。』」老先知對佢話：「我也係先知，像你一樣；有天使奉耶和華嘅命對我說：『你帶佢返你屋企去，叫佢可以食餅飲水。』」但這話係欺哄佢的。於是神人就跟佢回去，在佢屋企食餅飲水。二人坐席嘅時候，耶和華嘅話臨到那帶佢返來嘅先知；佢就向那從猶大來嘅神人呼叫說：「耶和華如此說：因你違背了耶和華嘅話，不遵守耶和華你神所吩咐你嘅命令，反倒回來，在耶和華對你說過『不可食餅，不可飲水』嘅地方食餅飲水；所以你嘅屍身不得入你列祖嘅墳墓。」
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.
及至他食完餅、飲完之後，老先知就為他所帶返嚟嘅那先知備好驢。那人去了之後，有一隻獅子在路上遇見他，把他咬死；他的屍身倒在路上，驢站在旁邊，獅子也站在屍身旁邊。看哪，有人從那裏經過，看見屍身倒在路上，獅子站在屍身旁邊，就來到老先知所住的城裏，把這事告訴人。 那從路上把他帶返嚟的先知聽見了，就說：「這是那違背了耶和華話語的神人；所以耶和華把他交給獅子，獅子就把他撕裂，將他咬死，正如耶和華對他所說的話。」他就吩咐兒子說：「你們為我備好驢。」他們就備好了。他便去了，看見那人的屍身倒在路上，驢和獅子站在屍身旁邊；獅子並沒有吃屍身，也沒有撕裂驢。先知就把神人的屍身抬起來，放在驢上，帶回來；老先知到了城裏，為他哀哭，又將他埋葬。 他把那人的屍身安放在自己的墳墓裏；眾人為他哀哭，說：「哀哉！我兄啊！」及至埋葬了他之後，老先知對兒子們說：「我死了以後，你們要把我葬在神人所葬的墳墓裏，使我的骸骨挨着他的骸骨；因為他奉耶和華的話，向伯特利的壇，以及向撒瑪利亞各城邱壇的殿所呼喊的話，必定應驗。」列王紀上 13:11–32。
We will continue this study in the next article.
我哋將會喺下一篇文章繼續呢項研究。
“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.
「當上帝嘅能力為乜嘢係真理作見證嘅時候，嗰真理就要永遠屹立為真理。凡一切同上帝所賜之亮光相違背嘅後起假設，都不可予以容納。人必興起，提出佢哋對聖經嘅解釋；對佢哋而言嗰啲係真理，然而其實並唔係真理。上帝已將現今時代嘅真理賜畀我哋，作為我哋信仰嘅根基。祂親自教導我哋乜嘢係真理。有人會起來，又有另一個會起來，帶住新亮光，卻同上帝藉住聖靈明證所賜嘅亮光相抵觸。仍有少數人健在，曾親歷呢真理建立時所得嘅經驗。上帝施恩保留佢哋嘅性命，叫佢哋可以一再重述，直到生命終結，佢哋所經歷過嘅經驗，正如使徒約翰直到佢一生最後時刻所作嘅一樣。而那些已經死去、倒下嘅持旗者，亦要藉住佢哋著作嘅重印繼續發聲。我蒙指示，佢哋嘅聲音要如此被聽見。佢哋要為構成現今時代真理嘅內容作見證。」
“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.
我哋唔應當接受嗰啲帶來同我哋信仰之特殊要點相矛盾之信息者嘅言詞。佢哋將大量經文搜集埋一齊，又把經文堆砌起來，圍繞住佢哋所主張嘅理論，作為證據。喺過去五十年之間，呢種事一再發生，屢見不鮮。雖然聖經係上帝嘅話，理當受尊崇；但若對經文作出某種運用，而呢種運用竟將上帝喺呢五十年間所扶持之根基上嘅一條柱石移開，嗰就係極大嘅錯誤。作出呢種運用嘅人，並唔認識聖靈奇妙嘅明證；正係呢明證，曾賜能力同力量畀以往臨到上帝子民嘅信息。
“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長老所提出嘅證據並不可靠。若予以接納，便會摧毀上帝子民對嗰使我哋成為今日所是之真理嘅信心。」
“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.]
「我哋必須喺呢個問題上立定主意；因為佢正試圖藉着聖經去證明嘅各點，並唔穩妥。嗰啲並唔能夠證明上帝子民過去嘅經歷係一個謬誤。我哋曾經得着真理；我哋係受上帝嘅天使所引導。關於聖所問題嘅闡明，乃係喺聖靈引導之下賜下嘅。對於我哋信仰中嗰啲佢哋從未參與其事嘅特徵，人人最好保持緘默；呢樣先至係雄辯。上帝從不自相矛盾。若強使聖經嘅證據去為不真實嘅事作見證，就係誤用經文。仲會有一個又一個人起來，帶進所謂偉大嘅亮光，並提出佢哋嘅斷言。但我哋堅守古舊嘅地標。[引用約翰一書 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.
「我蒙指示要說，現今正是合宜運用這些話語的時候，因為時候已到，罪必須按其本名被稱呼。我們的工作受那些未曾悔改歸正之人的攔阻；他們尋求自己的榮耀。他們願意被人看作新理論的創始者，便把這些理論提出來，聲稱那是真理。但若這些理論被人接納，便會導致人否認過去五十年來上帝一直賜給祂子民的真理，而這真理乃是藉着聖靈的彰顯而得以證實的。」《信息選粹》，卷一，161。