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.
以西结书第八章中的四件可憎之事，代表现代以色列的四个世代；而现代以色列的起始则由古代以色列的起始所预表。这两段起始历史都见证，现代以色列将于即将来临的星期日法令之时终结。无论古代的字面以色列，还是现代的属灵以色列，其起始都由北国以色列从犹大分离之初的历史所见证。
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.
当古时以色列人立起金牛犊时，他们刚刚出埃及，这是为应验一则预言：上帝要使他们成为一个国度。以色列北国第一位王耶罗波安的故事，正包含这些特点。耶罗波安为躲避所罗门的怒气，逃往埃及。他从先知亚希雅那里得了一个预言性的应许，说他将被立为十二支派中十个支派的王。在这预言应验之前，耶罗波安为了与所罗门拉开距离而逃往埃及，直到所罗门去世。
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.
当时，耶罗波安从耶路撒冷出来，示罗人先知亚希雅在路上遇见他；亚希雅身穿一件新衣，二人在田野，只有他们两人。亚希雅抓住他身上的新衣，将它撕成十二片，说：“你拿十片。因为以色列的神耶和华如此说：看哪，我要将国从所罗门手里夺去，把十个支派赐给你。但为我仆人大卫的缘故，并为耶路撒冷这城的缘故，就是我从以色列众支派中所拣选的，他仍要有一个支派。因为他们离弃我，去敬拜西顿人的女神亚斯她录、摩押人的神基抹、亚扪人的神米勒公，不遵行我的道，不行我眼中看为正的事，不遵守我的律例和典章，不像他父亲大卫那样。然而，我不把全国都从他手里夺去；我必使他在世的日子仍作君王，为我所拣选的仆人大卫的缘故，因为他遵守我的诫命和律例。但我要从他儿子手里夺取国，把十个支派赐给你。我还要给他儿子一个支派，使我仆人大卫在耶路撒冷，就是我所拣选立我名的城，在我面前常有一盏灯。”
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.
我必取你，使你照你心里一切所愿意的作王，作以色列的王。你若听从我一切所吩咐你的，遵行我的道，行我眼中看为正的事，谨守我的律例和诫命，像我仆人大卫所行的，我就与你同在，为你建立坚固的家，像我为大卫所建立的一样，并将以色列赐给你。因这事，我必使大卫的后裔受苦，但不至永远。 所罗门因此想要杀耶罗波安；耶罗波安就起来，逃往埃及，到埃及王示撒那里，直到所罗门死了，他都在埃及。 所罗门其余的事迹，凡他所行的和他的智慧，不都写在《所罗门记》上吗？所罗门在耶路撒冷作全以色列王的年日，共四十年。所罗门与他列祖同睡，葬在他父亲大卫的城里；他儿子罗波安接续他作王。 列王纪上 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.
所罗门王去世时，国度将被分裂，耶罗波安将作北方十个支派的王，而所罗门的儿子罗波安将在耶路撒冷作王。在支派分裂发生之前，耶罗波安需要从埃及出来。
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.
罗波安往示剑去，因为全以色列都到示剑来，要立他为王。那时仍在埃及的尼八的儿子耶罗波安听见了这事（因为他曾逃避所罗门王的面，耶罗波安就住在埃及），他们就派人去召他来。于是耶罗波安和以色列全会众来到罗波安面前，对他说：“你父亲使我们的轭沉重。现在求你使你父亲使我们所服的苦役和他加在我们身上的沉重的轭轻一些，我们就事奉你。”罗波安对他们说：“你们暂且离开，过三天再来见我。”于是百姓就离开去了。列王纪上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.
关于罗波安在那三天里如何行事愚昧的记载，把责任归咎于他愚昧地拒绝了长老的劝告，但各支派的分裂早已被预言，所以无论如何都会发生。值得在此记下，留待以后的文章展开：这场分离的过程被明确标示为三天。在米勒派的历史中，这两个国又合而为一；而当北方与南方的支派在米勒派历史中成为一国时，正是启示录第十四章三位天使到来的时期。米勒派历史中的那三位天使，是以罗波安作出决定的三天为预表的。从1798年至1844年三位天使到来的那四十六年，也就是象征性的三天；这三天正是基督在约翰福音第二章所说，他要用来使一座被毁坏的殿重新建立起来的时间，不过那部分的研究留待以后的文章再谈。
When Rehoboam gave his foolish pronouncement at the end of three days the kingdoms were divided.
三天结束时，罗波安作出他那愚昧的宣告，王国就分裂了。
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.
于是，以色列众民见王不肯听从他们，就回答王说：“我们在大卫有什么分呢？在耶西的儿子那里，我们并没有产业！以色列啊，各回自己的帐篷吧！大卫啊，现在你顾你自己的家吧！”于是以色列人都回自己的帐篷去了。 惟有住在犹大各城的以色列人，罗波安仍作他们的王。罗波安王差遣掌管贡赋的亚多兰去；以色列众人就用石头打死了他。于是罗波安王急忙上车，逃到耶路撒冷。这样，以色列人至今背叛大卫家。 全以色列听见耶罗波安回来了，就打发人请他到会众那里，立他作全以色列的王；除了犹大支派以外，没有人跟随大卫家。 列王纪上 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.
关于耶罗波安将被赐予国度的预言已经应验，并且是在他从埃及出来的时候应验的。因嫉妒神的圣所在耶路撒冷——那是神选择立他名的城——耶罗波安着手仿造圣所、祭司制度和敬拜礼制，而这些本是所命定只能在耶路撒冷实行的。耶罗波安在北方十个支派中设立仿冒敬拜体系的作为，直接对应亚伦与金牛犊的叛逆，因此又提供了一个见证，这见证不仅指向即将到来的星期日法令，也指向1863年的叛逆。
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.
耶罗波安心里说，如今这国必归回大卫家了；这民若上耶路撒冷，在耶和华的殿里献祭，这民的心必归向他们的主，犹大王罗波安，他们必杀我，仍归犹大王罗波安。王就筹划定妥，铸造了两个金牛犊，对众民说：“你们上耶路撒冷去，实在是难；以色列啊，看哪，这是领你们出埃及地的神。” 他就把一个安置在伯特利，一个安置在但。 这事叫百姓陷在罪里，因为他们往但去，在那一个牛犊面前敬拜。耶罗波安又建造邱坛的殿，将那不属利未子孙的民中卑下之人立为祭司。耶罗波安定八月十五日为节期，像在犹大的节期一样，自己上坛献祭；他在伯特利也是这样，向他所铸造的牛犊献祭，又将他所立的邱坛祭司安置在伯特利。他在伯特利所筑的坛上，于八月十五日，就是他私心所定的月日，上坛献祭；他为以色列人立了节期，又上坛烧香。列王纪上 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.
耶罗波安的叛逆提供了另一条可以叠加在亚伦的叛逆、1863年新教之角的叛逆，以及共和党之角在即将到来的星期日法令之时的叛逆之上的真理线，从而拓宽了预言的见证。在亚伦铸造金牛犊的叛逆中，主改变了祂所命定的拣选祭司职分的方法。
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.
在那场叛乱发生之前，各支派的长子都应当归入祭司之列。但在亚伦铸造金牛犊的叛乱中，唯有利未支派站在摩西一边。因此，神改变了祂所命定的祭司来源，从那时起，祭司只由利未家族组成。
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.
摩西见百姓放肆（因为亚伦放纵他们，使他们在仇敌中蒙羞），就站在营门口，说：凡属耶和华的，都到我这里来。于是利未的子孙都聚集到他那里。他对他们说：耶和华以色列的神这样说：你们各人把刀佩在腰间，在营中从这门到那门来回走动，各人杀他的弟兄、同伴和邻舍。利未的子孙就照摩西的话行了；那一天，百姓中被杀的约有三千人。出埃及记 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.
耶罗波安仿造了神在亚伦叛逆之时所成就的工作——那时神从利未支派中兴起了一个新的祭司制度——因为耶罗波安“从民中最下等的人中设立祭司，这些人并不是利未的子孙。” 北方十个支派王国开端时的叛逆，与亚伦和那些愚昧跳舞的人之叛逆相互对应。那次叛逆发生在出埃及之后，是为应验那应许要建立国度的预言。两种情况下都设立了新的祭司制度，这是对先前拣选祭司之次序的改变。
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.
亚伦造金牛犊的叛逆被重演，但到了耶罗波安那里更是加倍，因为他造了两只金牛犊，分别安置在两座城中。但城象征政术，因为“但”的意思是“审判”；伯特利城象征教权术，因为“伯特利”的意思是“神的家”。这些金牛犊具有与亚伦的金牛犊相同的象征意义，但又增添了由两座城所指向的政教合一的见证。牛犊是异教献祭中最上等的祭品，因此代表对基督的伪造献祭。金子是巴比伦的象征，而牛犊是兽的形象。正如亚伦设立了一个虚假的敬拜之日，耶罗波安也设立了一个节期，并刻意使这节期的日期与耶路撒冷真正敬拜的时间不相符合。
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.
即将到来的星期日法令的所有要素，都在耶罗波安的叛逆见证中得到体现：虚假的献祭（牛犊）、假基督（祭坛）、兽像（教会与国家的结合）、错误的敬拜之日（星期日），以及假冒的祭司制度。
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.
古代以色列的开端、北方十个支派组成王国的开端，以及复临运动的开端，都具有相同的预言要素，并且共同指明即将来临的周日法令的预言要素。古代以色列曾从埃及的奴役中出来；为逃避所罗门的逼迫而逃往埃及的耶罗波安也从那里出来；而米勒派复临运动则刚刚从教皇制度的奴役中出来。
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.
利未的祭司职分是在亚伦叛逆之时被确立的；在耶罗波安的见证中，出自民中最卑贱之人的假冒祭司职分被设立；而当主与米勒派复临运动立约时，按彼得的话说，米勒派是“被拣选的族类，有君尊的祭司，圣洁的国度，属神的子民，使你们可以宣扬那召你们出黑暗入他奇妙光明者的美德。”米勒派所被呼召进入的光，就是米勒的“宝石”在哈巴谷的两张图表上所呈现的光；而这两张图表，曾在亚伦叛逆的历史中由十诫的两块法版所预表。他们被呼召出来的黑暗，是教皇统治的黑暗时代，那黑暗曾由埃及奴役的黑暗所预表。
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.
当基督重建那被异教与教皇主义共同践踏的圣殿时，他用了四十六年（从1798年至1844年）。当他将圣殿建立起来之后，他就作为约的使者，于1844年10月22日忽然来到自己的殿中，因为他已经把那被践踏并毁坏的圣殿重建起来，并且也洁净了一个由利未支派所代表的祭司职分。
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.
他来的日子，谁能承受得住？他显现的时候，谁能站立得住？因为他像炼工的火，又像漂布匠用的碱。他必坐下，如炼净银子的；他要洁净利未的子孙，熬炼他们如同金银，使他们可以凭公义向耶和华献上供物。那时，犹大和耶路撒冷所献的供物必蒙耶和华悦纳，如同古时的日子、往年的岁月。玛拉基书 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.
在1844年10月22日，基督忽然来到他的殿，与一群由利未祭司职分所代表的子民立约；然而到了1863年，他们重复了亚伦的叛逆，米勒派的祭司职分转而成为老底嘉的祭司职分，这正如耶罗波安从民中最卑贱的人所立的祭司职分，以及亚伦所带领的跳舞的愚昧之徒所代表的那样。然而，耶罗波安叛逆的见证，对1863年的叛逆有更大的见证意义。当耶罗波安创立他那虚假的敬拜体系时，一位来自耶路撒冷的先知被差遣去责备耶罗波安的叛逆，这预表了米勒派复临运动被引导接受十诫中的安息日为安息之日。
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.
当复临运动接受了第三位天使的信息和圣所真理的亮光时，这就成了对那些拒绝自1798年末时开始的启封所带来、不断加增之亮光的新教徒的一种责备。正如古代以色列人在埃及的奴役之下忘记了安息日一样，到1798年时，在旷野的教会也已经忘却了安息日。米勒派所带来的审判时信息那日益增长的亮光，最终引向圣所和上帝的律法。
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.
那道光于1844年10月22日到来，并向那些被呼召要完全脱离天主教错误教义的人发出了对虚假敬拜的责备。太阳崇拜是天主教对那些回归她麾下的各教会拥有权威的标志。那种责备在耶罗波安创立其虚假敬拜体系之时有所体现。
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.
耶罗波安在八月十五日设立一个节期，像在犹大的节期一样，并在坛上献祭。他也在伯特利这样行，向他所造的牛犊献祭；并且在伯特利任命了他所设立的丘坛的祭司。于是他在伯特利所筑的坛上，于八月十五日献祭，这个月是他心里所自定的，又为以色列人设立节期；他在坛上献祭，又烧香。 看哪，有一位神人奉耶和华的话从犹大来到伯特利；那时耶罗波安正站在坛旁要烧香。他奉耶和华的话向坛呼叫，说：坛哪，坛哪，耶和华如此说：看哪，必有一个儿子生在大卫家，名叫约西亚；他必在你上将那些在你上烧香的丘坛祭司献为祭，又要把人的骨头在你上焚烧。当日他给了一个兆头，说：这就是耶和华所说的兆头：看哪，这坛必裂开，其上的灰必倾倒出来。耶罗波安王听见那神人在伯特利向坛所呼叫的话，就从坛上伸手，说：拿住他。
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.
他向神人伸出的手就枯干了，甚至不能收回。坛也裂开，坛上的灰倒出来，正如那神人照着耶和华的话所给的兆头。王就对神人说：现在求你恳求耶和华你的神，为我祷告，使我的手得以复原。于是神人恳求耶和华，王的手就复了原，仍如先前一样。王对神人说：请你同我回家，歇息一下，我必给你赏赐。神人对王说：就是你把你家的一半给我，我也不与你同去；我在这地方不吃饼，也不喝水。因为有耶和华的话吩咐我说：不可吃饼，不可喝水，也不可从你来的原路回去。于是他走了别的路，不从他来伯特利的原路回去。列王纪上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.
在亚伦和耶罗波安的见证中，除了金牛犊的叛逆之外，耶罗波安所设立的虚假敬拜体系的正式启用也包含在其中。那次启用标志着应当在耶路撒冷进行的敬拜与耶罗波安的假冒敬拜体系之间的区别。从1798年直到1844年，主将他的子民从教皇统治的黑暗中带出来，进入由启示录十四章三位天使所代表的奇妙预言之光。新教诸教会拒绝了那光，因此在1844年成了天主教的众女儿。
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.
耶罗波安的崇拜预表了天主教的敬拜体系。在他的故事中，以色列北国代表了天主教的错误体系，而米勒派历史中的新教徒选择继续留在其中。那个体系的象征是太阳崇拜。
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.
1844年10月22日进入至圣所的忠心又聪明的童女，对那些刚刚又回到天主教影响之下并成为罗马之女的新教徒，乃是一种责备。在耶罗波安假冒的敬拜制度推行之初，有一位先知从犹大来，责备了耶罗波安，从而预表了那些进入至圣所并被引导去认识上帝律法的忠心又聪明的童女。那位先知及其对耶罗波安的责备之事，在思考1863年的叛逆时极具启示性，然而，这个故事需要等到将结局与开端一并摆上以后再讲。
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.
古代以色列的开端、耶罗波安王国的开端以及现代以色列的开端彼此相合，它们共同在即将到来的周日法令之时，为启示录第十三章的地兽之终结提供了三重见证。米勒派复临运动中的忠信者在1844年10月22日成为地兽真正的新教之角，而这一事实发生在始于1798年的“终结之时”那段历史中。1798年是圣经预言中第六个王国——美国——的开端，也是复临主义在美国确立真正新教之角之时。那段开端的历史预表了美国结束时的历史，因为耶稣总是用一件事的开始来说明那件事的结局。
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、现代以及耶罗波安时期的以色列这三重起始见证说明了地上兽的结局，但在展开那位从犹大来责备耶罗波安的先知的见证之前，还需要预先交代另一个结局。需要纳入的这段结局历史，是先知以西结所代表的以色列南北两国的终结。
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.
我们不可忘记，我们现在所阐明的是：1863年的叛逆是以《以西结书》第八章中的第一件可憎之事为标志，那就是惹忌的像。一旦我们论及以西结所描绘的北国与南国的终结，我们就将拥有绰绰有余的证据来支持这样的主张：1863年的叛逆是由亚伦和耶罗波安的叛逆所说明的，并且它标志着老底嘉的复临运动四个世代中第一个世代的开始。
We will continue this study in the next article.
我们将在下一篇文章中继续这项研究。
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:
耶和华的话又临到我说：人子啊，你要拿一根木杖，在其上写：“归犹大和他的同伴以色列人”；又拿一根木杖，在其上写：“归约瑟，就是以法莲的杖，和他的同伴以色列全家”；使这两根木杖接连为一，在你手中成为一根。 你本民的人若对你说：“这些是什么意思？你不指示我们吗？”你就对他们说，主耶和华如此说：看哪，我要将在以法莲手中的约瑟的那根木杖，和他同伴以色列各支派，取来同犹大的木杖并合，使他们成为一根杖，在我手中成为一。你所写字的那些木杖要在他们眼前握在你手中。 你要对他们说，主耶和华如此说：看哪，我要从他们所到的列国中把以色列人领出来，从四方聚集他们，领他们回到本地。
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.
我要使他们在那地，在以色列的山上，成为一国；有一王作他们众人的王；他们不再为两国，也不再分为二国。他们不再因偶像、可憎之物，或一切的过犯玷污自己；我要救他们脱离他们一切居住的地方，就是他们犯罪的地方，并洁净他们；他们就要作我的子民，我也要作他们的神。我的仆人大卫必作他们的王；他们众人必有一个牧人；他们也要遵行我的典章，谨守遵行我的律例。他们必住在我赐给我仆人雅各之地，就是你们列祖所住之地；他们、他们的子孙和子孙的子孙，直到永远都要住在那里；我的仆人大卫必永远作他们的首领。我又要与他们立平安的约；这约要作永约与他们同在；我要安置他们，使他们增多，又要在他们中间永远设立我的圣所。我的帐幕也要在他们中间；我要作他们的神，他们要作我的子民。当我的圣所在他们中间直到永远的时候，列国就必知道我耶和华使以色列成圣。以西结书 37:15-28。