We ended the last article with a passage that addresses “a lying spirit.” The following is one of the paragraphs from that passage.
我哋喺上一篇文章嘅結尾，引述咗一段論到「說謊的靈」嘅經文。以下係嗰段經文其中一段。
“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.
「未經成聖嘅傳道人正聯合起嚟敵擋上帝。佢哋喺同一口氣之間，既稱讚基督，又稱讚呢個世界嘅神。佢哋雖然口裏聲稱接受基督，卻擁抱巴拉巴，並且藉着自己嘅行為話：『唔係呢個人，乃係巴拉巴。』凡讀到呢幾行字嘅人，都當留意。撒但已經誇口講述佢所能做嘅事。佢以為自己可以拆散基督曾禱告求祂教會可以有嘅合一。佢話：『我要出去，作謊言嘅靈，去迷惑我所能迷惑嘅人，使佢哋批評、定罪，並且歪曲真相。』倘若一間曾領受大光、大量憑據嘅教會，竟容讓那欺詐與作假見證之子進入其中，嗰間教會就會棄掉主所差來嘅信息，反而接受最唔合理嘅斷言、虛假嘅臆測同虛妄嘅理論。撒但因佢哋嘅愚昧而發笑，因為佢知道真理係乜嘢。」《給傳道人嘅證言》，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.
「那欺詐與作假見證之子，且讓一個曾得着大光、大量憑據嘅教會去接待；而嗰個教會將會棄掉主所差來嘅信息，反倒接納最不合理嘅斷言、錯謬嘅假設同錯誤嘅理論。」喺1863年，米勒派復臨信仰「回轉」到背道更正教所採用嗰種不合理而虛假嘅方法論，並拒絕咗威廉．米勒對利未記二十六章「七期」嘅辨識。呢個「回轉」嘅主題，喺民數記十四章嗰班叛逆之人身上有所表徵；當時佢哋決意揀選一個首領，返回埃及。
And they said one to another, Let us make a captain, and let us return into Egypt. Numbers 14:4.
佢哋彼此說：「我哋不如立一個首領，返轉頭去埃及吧。」民數記 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.
耶利米亦代表咗「歸回」背道新教一事；喺第十五章，佢蒙吩咐，墮落咗嘅新教徒可以歸回到佢呢度，但佢卻不可「歸回」到佢哋嗰度。
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.
我沒有坐在戲笑者的會中，也沒有歡樂；我因你的手獨自靜坐，因你使我滿心憤慨。我的痛苦為何長久不止？我的創傷為何無法醫治，不肯痊癒？你待我，豈竟全然像說謊的，像靠不住的水麼？所以耶和華如此說：你若歸回，我就使你復歸，你必站在我面前；你若將寶貴的從卑賤的分別出來，你就必作我的口。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的銅牆；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；這是耶和華說的。耶利米書 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，最清楚說明不可回到背道的新教這一原則之先知性例證，乃見於那位不順命先知的故事；他曾向北方十支派的首任君王耶羅波安傳達一篇責備的信息。
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：「你就算將你一半家業給我，我也不會同你進去；我在這地方也不吃飯，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，也不可從你來時所走的原路回去。」於是他從另一條路走了，並沒有沿着他來伯特利的那條路回去。列王紀上 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.
嗰位悖逆嘅先知，曾蒙神吩咐，不可循原路回去。米勒派復臨運動既然已經從由撒狄所表徵嘅更正教之中出來，便不可再返回。雖然嗰位悖逆嘅先知明知自己不可循原路回去，但耶羅波安國中一個假先知卻對佢講，話神曾說，嗰位悖逆嘅先知應當返到假先知屋企，同佢一齊食飯。佢竟然不顧神嘅指示，照樣行咗。及至佢開始食假先知嘅食物，聖經就清楚指出，撒馬利亞嘅先知所講嘅係謊言。
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.
當時有一個老先知住在伯特利；他眾子來，將神人那日喺伯特利所行嘅一切事，都告訴咗他；又將他對王所說嘅話，也告訴咗他們嘅父親。佢哋嘅父親對佢哋話：「他從哪條路去了呢？」原來他眾子曾看見那從猶大來嘅神人所走嘅路。佢又對眾子話：「為我備驢。」於是他們為他備咗驢，他就騎上，去追趕神人，遇見他坐在橡樹下，就對他說：「你係從猶大來嘅神人嗎？」他說：「我就是。」老先知對他說：「請你同我返屋企食飯。」他說：「我不可同你回去，也不可同你一同進去；在呢個地方，我也不可同你吃飯飲水；因為耶和華藉着祂嘅話曾對我說：『你在那裏不可吃飯，不可飲水，也不可從你來嘅原路回去。』」老先知對他說：「我也係先知，和你一樣；有天使奉耶和華嘅話對我說：『你去把他帶回你屋企，叫他可以吃飯飲水。』」這話卻係他哄騙他嘅。於是神人就同他回去，在他屋企吃飯飲水。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.
嗰位悖逆嘅先知同撒馬利亞嗰說謊嘅先知一同食喝，意思即係話，佢接納咗一個背道先知嘅信息，並棄絕咗主嘅信息——就係佢喺同一日曾經忠心傳達嘅嗰個信息。佢明明十分清楚自己唔可以返回，然而佢仍然照做。懷愛倫姊妹話畀我哋知，如果「欺詐同作假見證之子被一間曾得大光、大量憑據嘅教會所接待，嗰間教會就會棄絕主所差來嘅信息。」喺米勒派嘅歷史之中，第一位天使曾以其榮耀照亮全地。到咗1840年，第一位天使嘅信息已經傳到世界上每一個傳道站。
“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.
「主快要以能力同大榮耀降臨我哋呢個世界嘅信息，乃係真理；而喺1840年，已有許多聲音被興起嚟宣講呢個信息。」《Manuscript Releases》，第9卷，134頁。
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.
不久之後，米勒派復臨信徒便回歸到背道新教之方法論的「謊言」，並且棄絕了上帝藉着威廉．米勒所差來的「主的信息」。他們棄絕了由以利亞所呈示之摩西的信息；而在米勒派歷史起初所領受的那個「謊言」，正象徵那在末後所被相信的「謊言」——那使老底嘉復臨信徒陷入強烈迷惑之中的「謊言」。
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.
並且以各樣不義嘅詭詐，行喺嗰啲沉淪嘅人身上；因為佢哋唔領受真理嘅愛，好叫自己可以得救。為此，神就要使佢哋受極大嘅迷惑，叫佢哋信從虛謊；使一切唔信真理、反喜愛不義嘅人，都被定罪。帖撒羅尼迦後書 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.”
我哋正嘗試闡明：喺《聖經》預言所指嘅第六個國度掌權期間，以利亞作為一個象徵，點樣同新教主義之角以及共和主義之角嘅平行歷史相聯繫。至少對我而言，要先知性噉將 1863 年所有各項議題匯聚起來，困難之處在於其中有多條彼此關聯嘅脈絡，幾乎觸及「迂迴邏輯」呢個概念。直接明晰嘅邏輯一向都係最好嘅進路；然而，要辨識神聖嘅真理，以及呢啲真理彼此之間嘅關係，乃係一項艱鉅嘅工作，因為佢哋喺《聖經》中乃係「這裡一點，那裡一點」。
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.
他要將知識教導誰呢？要使誰明白道理呢？就是那些離了奶、斷了乳的人。因為必須命上加命，命上加命；令上加令，令上加令；這裏一點，那裏一點。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.
當你所針對嘅讀者之中，有啲人熟悉你所論及嘅基本真理，但另有啲人對一切都全然陌生，呢亦都係一項艱難嘅工作。我打算喺本文作概覽嘅幾乎所有真理，都可以喺《Habakkuk’s Tables》之中搵到。為咗免得聽起上嚟好似我係運用「迂迴嘅邏輯」，我會喺真正開始講述之前，先預先話畀你知我哋將要去到邊度。
In 1863, Laodicean Millerite Adventism set up an image of jealousy. The image of jealousy represents the first of Laodicean Adventism’s four generations.
喺1863年，老底嘉米勒派復臨信仰樹立咗一個惹忌邪嘅像。呢個惹忌邪嘅像，代表老底嘉復臨信仰四代之中嘅第一代。
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.
佢對我說：「人子啊，依家你要向北舉目。」於是我就向北舉目觀看；看哪，在祭壇門口之北，有那惹起忌邪的偶像，立喺入口之處。以西結書 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.
基督復臨安息日會嘅四代人，喺聖經唔同經文段落之中都有所表述；不過，我係以以西結書第八章作為主要嘅參照點。原因係第八章引入第九章。喺以西結書第九章，一十四萬四千人受印嘅事被表明出嚟，而喺《證言》卷五之中，懷愛倫姊妹清楚指出呢一點。喺懷愛倫姊妹嘅評註之中，佢清楚講到當受印發生之時，耶路撒冷之中有兩等敬拜者。以西結亦都係咁樣表述，而嗰一等冇有受印嘅人，就喺第八章之中被表徵出嚟。
“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.’
「凡不為自己靈性嘅衰退而憂傷，亦不為別人嘅罪惡而哀哭嘅一等人，必被撇下，得不着上帝嘅印記。主吩咐祂嘅使者，即手執殺戮兵器嘅人，話：『你哋要跟隨他走遍全城，擊殺；你哋嘅眼不可顧惜，也不可憐恤：要將老少、處女、嬰孩，和婦女，盡都殺滅；只是凡有記號嘅人，你哋都不可挨近；並要從我嘅聖所起首。』於是他們便從殿前嘅長老起首。」
“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.
「我哋喺呢度睇見，教會——主嘅聖所——首先感受到上帝忿怒嘅擊打。嗰啲古時嘅長老，亦即係上帝曾賜予大光、並曾作為人民屬靈利益守望者嘅人，竟然背棄咗佢哋所受嘅託付。佢哋採取咗一種立場，以為我哋唔需要再期待神蹟，同埋上帝權能如昔日一樣顯著嘅彰顯。時代已經改變。呢啲說話反而堅固咗佢哋嘅不信，於是佢哋話：主必不降福，也不降禍。祂太有憐憫，唔會用審判臨到祂嘅子民。因此，『平安穩妥』就成為嗰啲人嘅呼聲；佢哋再唔會好似吹角一樣揚聲，向上帝嘅子民指出佢哋嘅過犯，向雅各家指出佢哋嘅罪。呢啲唔會吠叫嘅啞狗，正正就係嗰啲要承受被觸怒之上帝公義報復嘅人。男人、少女同幼童，都一同滅亡。」《證言》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.
第八章所描述嘅，乃係耶路撒冷中嗰啲人——即喺四代之中第四代嘅「教會」——以俯伏敬拜太陽作為表徵。
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.
佢帶我進入耶和華殿嘅內院；看哪，在耶和華殿嘅門口，介乎廊子同祭壇之間，約有二十五個人，背向耶和華嘅殿，面向東方；佢哋向東拜日頭。於是佢對我說：「人子啊，你看見了嗎？猶大家行呢啲可憎嘅事，豈算係小事嗎？因為佢哋使此地滿了強暴，又再三惹我發怒；看哪，佢哋把枝條送到鼻前。所以我也要以烈怒行事：我眼必不顧惜，也不憐憫；佢哋雖然大聲呼叫，入我耳中，我還是不聽。」以西結書 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.
正如十個探子所報嘅惡信一樣，呢二十五個拜太陽嘅叛逆領袖，已經「惹動」主發怒。星期日法就係先知所指向嘅「惹動之日」。第九章描述嗰啲喺同一時間領受上帝印記嘅人，因為佢只不過係重述並擴充第八章。
“This sealing of the servants of God [Revelation seven] is the same that was shown to Ezekiel in vision.” Testimonies to Ministers, 445.
「上帝眾僕人受印記〔啟示錄第七章〕，與以西結在異象中所見者乃是同一件事。」《給傳道人的證言》，445頁。
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.
1863年，老底嘉復臨信仰嘅第一代開始咗佢哋喺曠野中嘅飄流。識別1863年嗰個嫉妒偶像嘅預言歷史，乃係亞倫嘅金牛犢。金牛犢嘅預言特徵，就係佢係一個獸像，而且係金造嘅。金係巴比倫嘅象徵，所以亞倫嘅金牛犢就係巴比倫之獸嘅像。獸像只係被界定為政教結合，而且喺呢種關係之中由教會掌控。
“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.
「但乜嘢係『獸像』？佢又係點樣形成嘅呢？呢個像係由嗰隻有兩角嘅獸所造，並且係向住嗰隻獸而立嘅像。佢亦都被稱為獸嘅像。咁樣，要明白呢個像係點樣，同埋佢將會點樣形成，我哋就必須研究嗰隻獸本身——即係教皇制——嘅特徵。」
“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.
「當早期教會因偏離福音嘅純正，並接納異教嘅禮儀同風俗而變得敗壞之時，佢就失去咗上帝嘅靈同能力；而為咗控制人民嘅良心，佢就尋求世俗政權嘅支持。其結果就係教皇制——一個控制國家權力，並利用呢種權力去推進自身目的嘅教會，尤其係用嚟懲罰『異端』。要使美國形成獸像，宗教勢力就必須如此控制民政政府，以致國家權柄亦會被教會用嚟成就佢自己嘅目的。」《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.
亞倫所造嘅牛犢，正係喺摩西領受十誡嘅時候造出嚟嘅。第二條誡命禁止敬拜偶像，並且喺指出上帝係一位忌邪嘅上帝時，亦包含咗對上帝品格嘅部分描述。
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.
不可為自己雕刻偶像，也不可作天上、地下，和地底下水中百物嘅任何形像；不可跪拜佢哋，也不可事奉佢哋；因為我耶和華你嘅神，係忌邪嘅神。恨我嘅，我必追討父親嘅罪孽，自父及子，直到三四代；愛我、守我誡命嘅，我必向佢哋施慈愛，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.
亞倫所造之金牛犢的形像，既是偶像，便代表一個惹動忌邪的形像；因它引發了義怒，迫使摩西將十誡頭兩塊法版摔下擊碎。我們旨在指出，1863年那幅偽造的圖表，乃由亞倫的金牛犢所預表。上帝對亞倫的金牛犢彰顯了祂的忌邪，因為那金牛犢乃是代表假神。那牛犢是對上帝的偽冒表象。亞倫宣稱，它代表那曾把他們從埃及奴役之中拯救出來的神。摩西在那段歷史中所打碎的那兩塊法版，乃是真神品格的「副本」；這位真神，正是實際上把他們從埃及領出來的那一位。1863年所製造的那幅偽造圖表，乃是一個惹動忌邪的形像，因它藉着刪去摩西誓言中的七倍，而打破了哈巴谷書第二章的兩塊法版。
“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.
「我已看見，1843年圖表乃係由主嘅手所指引，且不應被更改；其中嘅數字正如祂所要嘅一樣；祂嘅手覆庇其上，並將某些數字中嘅一個錯誤隱藏起來，使人都不能看見，直至祂嘅手挪開。」《早期著作》，74、75頁。
Further Ellen White adds to the command not to altar the 1843 chart, with the qualifications of “except by inspiration.”
愛倫・懷特進一步補充有關不可更改 1843 年圖表之命令，並加上「除非藉着啟示」這一限定。
“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.
「我見到嗰幅舊圖表係由主所指引，而且其中連一個數字都唔應該被更改，除非係出於默示。我見到圖表上嘅數字正如上帝所要佢哋成為嘅一樣；而且祂嘅手覆庇其上，遮掩咗其中某些數字上嘅一個錯誤，叫人喺祂嘅手未移開之前，冇一個能看見。」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.
雅各同愛倫．懷愛倫與奧的斯．尼科爾一家同住，其時尼科爾一家正預備並製作1850年圖表。1850年圖表唯一被「更改」之處，乃是以『1844』一年取代了1843年圖表上所標示的『1843』一年。唯一被「更改」的，只是對上帝曾經按手遮蓋之「錯誤」所作出的修正。當1843年圖表被「更改」為1850年圖表之時，女先知所得的默示正臨於那個家中；而《利未記》第二十六章的七期，仍然如同在1843年圖表上一樣，被珍藏於那圖表之上。
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.
第二條誡命包含呢個先知性拼圖嘅另一塊，因為佢指出，上帝會計算世代，直到祂追討所犯嘅罪孽之時。1863年開始咗基督復臨安息日會四代之中嘅第一代，因為米勒派運動喺嗰個時候結束。
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.
十誡嘅兩塊法版，預表哈巴谷嘅兩塊版；同時亦預表五旬節嘅兩個搖祭餅，因為喺聖所嘅崇祀中，呢係唯一包含罪嘅供物。上帝喺頒賜十誡時所彰顯嘅能力、上帝喺五旬節傾降時所彰顯嘅能力，以及上帝喺米勒派兩幅圖表歷史中所彰顯嘅能力，都預表聖靈喺晚雨中最後一次傾降之彰顯。五旬節嘅兩個搖祭餅，代表嗰十四萬四千人；佢哋喺晚雨期間被高舉，成為旗號。
The Pentecostal wave loaves were to be prepared with “leaven”, which represents sin, but the leaven was destroyed by the process of baking.
五旬節搖祭嘅兩個餅，要用「酵」預備；酵象徵罪，但酵會喺烘焙嘅過程中被消除。
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，有無數群眾聚集，甚至彼此踐踏；耶穌首先對門徒說：「你們要防備法利賽人的酵，就是假冒為善。」路加福音 12:1
The wave loaves were a first fruit offering.
搖祭嘅兩個餅乃係初熟之物嘅供物。
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.
你們要從你們的住處帶出兩個搖祭餅，每個餅用十分之二伊法細麵做成；要用有酵烤成；這是獻給耶和華作初熟之物。利未記 23:17。
The one hundred and forty-four thousand are the first fruit offering in the last days.
十四萬四千人乃係末後日子嘅初熟果子獻祭。
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.
我又觀看，看哪，羔羊站在錫安山上，同祂一起的有十四萬四千人，額上都寫着祂父的名。我聽見從天上有聲音，像眾水的聲音，又像大雷的聲音；我所聽見的，也像彈琴的所彈的琴聲。他們在寶座前，並在四活物和眾長老前，唱彷彿新歌一樣；除了那從地上買來的十四萬四千人以外，沒有人能學這歌。這些人未曾沾染婦女，因為他們是童身。這些人是羔羊無論往哪裏去，他們都跟隨祂。這些人是從人間買來的，作為初熟的果子歸與神和羔羊。他們口中察不出謊言；因為他們在神的寶座前是沒有瑕疵的。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.
末後永不經歷死亡、由以利亞所預表的那一等敬拜者，必已全然勝過罪，因為那由立約的使者臨到他們身上的煉淨之火，必徹底焙除並除去利未子孫中的酵。
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，我要差遣我的使者，在我前面預備道路；你們所尋求的主，必忽然進入他的殿；立約的使者，就是你們所喜悅的，看哪，他必來到，這是萬軍之耶和華說的。只是，他來臨的日子，誰能當得起呢？他顯現的時候，誰能站立得住呢？因為他如煉淨之人的火，又如漂布之人的鹼；他必坐下，如煉淨銀子的，潔淨人的；他必潔淨利未的子孫，熬煉他們像金銀一樣，使他們憑公義獻供物給耶和華。那時，猶大和耶路撒冷所獻的供物，必蒙耶和華悅納，彷彿古時之日、上古之年一樣。瑪拉基書 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.
那「如古時之日」的供物，就是五旬節那兩個餅的搖祭。這供物被舉起獻上，表明那兩位先知曾在街上被殺，然後在星期日法案危機開始之時，被舉到天上，作為一個旗號。
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.
當亞倫鑄造咗佢嗰隻金牛犢之後，佢宣稱嗰隻牛犢就係領佢哋出埃及嘅神，然後又宣告要向主守節。
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.
佢從佢哋手中接過來，用雕刻嘅器具塑造，做成一隻鑄造嘅牛犢；佢哋就話：「以色列啊，呢啲就係領你出埃及地嘅神。」亞倫見到，就喺牛犢面前築壇；亞倫又宣告話：「聽日要向耶和華守節。」出埃及記 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.
當以色列北國從猶大南國分裂出去之後，以色列的第一任王耶羅波安刻意在兩座城設立一套冒牌的敬拜儀式，作出與亞倫同樣的宣告，聲稱他那兩隻金牛犢就是領他們出埃及的神，並且像亞倫一樣，設立了一個冒牌的節期。
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.
耶羅波安心裏說：如今國必歸回大衛家了。這民若上耶路撒冷耶和華的殿去獻祭，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，造了兩個金牛犢，對眾民說：你們上耶路撒冷去，實在太難了；以色列啊，看哪，這就是領你從埃及地上來的神。王就把一個安在伯特利，一個安在但。這事叫百姓陷在罪裏；因為他們往但去，在那一個面前敬拜。耶羅波安又建造邱壇的殿，將那不屬利未子孫的民間卑賤人立為祭司。耶羅波安定八月十五日為節期，像在猶大的節期一樣，自己上壇獻祭；他在伯特利也是這樣，向他所造的牛犢獻祭；又將他所立邱壇的祭司安置在伯特利。他就在八月十五日，就是他私心所定的月日，在伯特利自己所築的壇上獻祭，為以色列人設立節期；他上壇燒香。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.
但意思係審判，並且代表一種政體；伯特利意思係神的殿。亞倫嘅背叛同耶羅波安王嘅背叛一樣，呢啲象徵指出教會與政權嘅結合，而呢種結合最終喺美國嘅星期日法案之時出現。
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.
星期日法案發生於復臨信仰嘅終局；而喺復臨信仰嘅起始，嗰場喺1844年夏天已被指認為新教之角嘅運動，依法同共和黨之角結合。故此，亞倫同耶羅波安嘅悖逆，既代表1863年，亦代表即將來臨嘅星期日法案。
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.”
立約的使者潔淨「利未之子」而不是其餘各支派，原因在於亞倫金牛犢叛變之時，站在摩西一邊的是利未人。由於他們的忠心，他們其後被立為代表祭司職分的支派；這本是先前定意由各支派中的長子所組成的一項尊榮。這就是為何耶羅波安特意確保他那冒牌的祭司體系不是出於利未之子，反而設立他的祭司，「乃是從民間極卑微的人中所立，並不是利未的子孫。」
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.
利未之子，就是那些喺星期日法危機期間，作為旗號，或作為搖祭，經火煉淨化嘅人。末後日子之星期日法危機嘅歷史，乃係由一八六三年嘅危機所預表；當時，新近被辨識出嚟嘅新教之角，喺法律上附連於共和黨之角。我哋喺開始查考我哋啱啱所引用嘅經文之前，仲有多一條歷史線需要處理。
That line is the year 1856, and we will address that in our next article.
嗰一條線代表公元1856年，我哋會喺下一篇文章處理呢一點。
“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.
「基督以我哋的大祭司之身分進入至聖所，為要潔淨聖所，正如但以理書 8:14 所顯示；人子來到亙古常在者面前，正如但以理書 7:13 所陳述；以及主來到祂的殿中，正如瑪拉基所預言；呢啲都係對同一件事嘅描述；而呢件事亦由新郎來赴婚筵所表徵，正如基督喺馬太福音 25 章十個童女嘅比喻中所描述。」《善惡之爭》，426。