The rebellion of Aaron’s golden calf at the beginning of ancient Israel, prophetically aligns with the rebellion of Jeroboam at the beginning of the ten tribes of the northern kingdom of Ephraim. These sacred histories typify the rebellion of Adventism in 1863.
古代以色列之初，亚伦金牛犊的叛逆，在预言上与以法莲北国十个支派之初耶罗波安的叛逆相对应。这些神圣历史预表了1863年复临派的叛逆。
There are of course other witnesses to 1863, but Aaron and king Jeroboam provide witnesses that lay over the top of the history of 1863, and all those histories illustrate the movement of the one hundred and forty-four thousand, which is the Protestant horn, not only during the final days of the sixth kingdom of Bible prophecy, but all the way to the close of probation. Those histories also address the parallel history of the Republican horn in the sixth kingdom.
当然还有其他对1863年的见证，但亚伦和耶罗波安王所提供的见证是叠加在1863年历史之上的，而所有那些历史都表明，十四万四千人的运动——也就是新教的角——不仅贯穿于圣经预言第六王国的末期，更一直延续到恩典期结束。那些历史也涉及第六王国中共和主义之角的平行历史。
It is generally a very difficult truth for those that believe, that the Seventh-day Adventist church is God’s remnant people at the end of the world. That belief is our first mistake. There is no biblical evidence that the Laodicean church represents the people that are lifted up as an ensign during the Sunday law crisis. Our first mistake is accepting the false premise that this is so. The ensign at the end of the world is made up of those who were cast out by the members of the synagogue of Satan.
对于那些相信“基督复临安息日会是世界末了时上帝的余民”的人来说，这通常是一个非常难以接受的真理。这样的信念是我们的第一个错误。没有任何圣经根据表明，老底嘉教会代表在主日法令危机期间被树立为旌旗的子民。我们的第一个错误，就是接受了这一错误的前提，认为情况确实如此。世界末了时被树立为旌旗的群体，是由那些被“撒但一会”的成员逐出的人组成的。
And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:12.
他必向列国竖立旌旗，招聚以色列被赶散的人，又从地的四方聚集分散的犹大人。以赛亚书 11:12。
It is Laodicean Adventists that cast out those that are to be the ensign.
正是老底嘉的安息日会信徒把那些将要成为旗帜的人赶出去。
Hear the word of the Lord, ye that tremble at his word; Your brethren that hated you, that cast you out for my name’s sake, said, Let the Lord be glorified: but he shall appear to your joy, and they shall be ashamed. Isaiah 66:5.
你们这些因他的话而战兢的人，要听耶和华的话；你们的弟兄中那些恨恶你们、因我的名把你们赶出去的，说：“愿耶和华得荣耀！”但耶和华必向你们显现，使你们喜乐，他们却要蒙羞。以赛亚书66:5。
Those that are the ensign get cast out for the “name” of Christ. The name that produces the hatred is Alpha and Omega, for the principle of Alpha and Omega is what clearly identifies who the Seventh-day Adventist church represents in Bible prophecy. The parable of the ten virgins represents Adventism.
那些成为旌旗的人因基督的“名”而被赶逐。导致仇恨的名字是阿尔法与俄梅伽，因为阿尔法与俄梅伽的原则清楚地表明基督复临安息日会在圣经预言中所代表的是谁。十个童女的比喻代表复临运动。
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
“马太福音第25章十个童女的比喻也说明了复临信徒的经历。”《善恶之争》，393。
The parable was fulfilled at the beginning of Adventism and it is fulfilled again to the very letter at the end.
这个比喻在复临运动之初已经应验，并且在末了又一次一字不差地应验。
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
我常被引到十个童女的比喻——其中五个是聪明的，五个是愚拙的。这一比喻已经并将要一字不差地应验，因为它对现今这个时期有特别的应用；而且，像第三位天使的信息一样，它已经应验，并将继续作为现时真理，直到时间的结束。《评论与先驱》，1890年8月19日。
The foolish virgins that wake up and recognize they have no oil are the Laodiceans.
那些醒来并意识到自己没有油的愚拙童女就是老底嘉人。
“The state of the Church represented by the foolish virgins, is also spoken of as the Laodicean state.” Review and Herald, August 19, 1890.
由愚拙的童女所代表的教会的状况，也被称为老底嘉的状况。《评论与通讯》，1890年8月19日。
The struggle of the wise virgins, represented also as the Philadelphian church, is with a church that claims to be Jews, but they are not.
聪明的童女（也被描绘为非拉铁非教会）所面对的争战，是与一个自称是犹太人却不是的教会的争战。
Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. Revelation 3:9.
看哪，我要使那些属撒但会堂的，自称是犹太人却不是，反而是说谎的；看哪，我要使他们来到你脚前下拜，并使他们知道我曾爱你。启示录 3:9
Sister White addresses this verse in the very first publication after the great disappointment.
怀爱伦姊妹在大失望之后的第一份出版物中论及了这节经文。
“You think, that those who worship before the saint’s feet, (Revelation 3:9), will at last be saved. Here I must differ with you; for God shew me that this class were professed Adventists, who had fallen away, and ‘crucified to themselves the Son of God afresh, and put him to an open shame.’ And in the ‘hour of temptation,’ which is yet to come, to show out every one’s true character, they will know that they are forever lost; and overwhelmed with anguish of spirit, they will bow at the saint’s feet.” Word to the Little Flock, 12.
你认为那些在圣徒脚前敬拜的人（启示录3:9）最终会得救。在这一点上我不得不与你不同；因为神向我显明，这一类人是自称为复临信徒却已经离弃真道的，他们‘把神的儿子重钉十字架，明明地羞辱他’。在那还未到来的‘试炼的时候’，为要显明各人的真实品格，他们将知道自己永远失丧；并且心灵极其痛苦，就会俯伏在圣徒的脚前。 《致小群的话》，12。
In Isaiah chapter five the song of the vineyard, which Christ later employed is mentioned for the first time.
在以赛亚书第五章中，首次提到后来被基督采用的“葡萄园之歌”。
Now will I sing to my wellbeloved a song of my beloved touching his vineyard. My wellbeloved hath a vineyard in a very fruitful hill: And he fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also made a winepress therein: and he looked that it should bring forth grapes, and it brought forth wild grapes. And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard. What could have been done more to my vineyard, that I have not done in it? wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes? Isaiah 5:1–4.
现在我要为我所亲爱的歌唱一首歌，是我所爱者论他葡萄园的歌。我所亲爱的在一座极其肥美的山冈上有一个葡萄园；他围起篱笆，又把其中的石头挪去，栽上上等的葡萄树，在园中建造一座楼，又在其中凿出榨酒池；他指望它结出葡萄，所结的却是野葡萄。现在，耶路撒冷的居民和犹大的人哪，求你们在我与我的葡萄园之间评断：我为我的葡萄园还能做什么，是我没有做的呢？我指望它结出葡萄，为什么它却结了野葡萄呢？以赛亚书5:1-4。
The parable whether in the Old Testament or the New identifies God’s church as being rejected by God for refusing to bring forth the fruits they were raised up to produce. In Isaiah five, at the conclusion of the parable, the punishment of the vineyard is identified, while also promising to lift up an ensign to the nations. Clearly the vineyard is not the ensign.
无论是旧约还是新约中的比喻，都指出：因拒绝结出神兴起他们要结的果子，神的教会被祂弃绝。在以赛亚书第五章的比喻结尾，明确指出了对葡萄园的惩罚，并且还应许要向列国竖立旌旗。显然，葡萄园并不是那旌旗。
Therefore is the anger of the Lord kindled against his people, and he hath stretched forth his hand against them, and hath smitten them: and the hills did tremble, and their carcases were torn in the midst of the streets. For all this his anger is not turned away, but his hand is stretched out still. And he will lift up an ensign to the nations from far, and will hiss unto them from the end of the earth: and, behold, they shall come with speed swiftly. Isaiah 5:25, 26.
因此，耶和华的怒气向他的百姓燃起；他伸出手来攻击他们，击打他们；山岭震动，他们的尸体在街道当中被撕碎。尽管如此，他的怒气仍未转消，他的手仍然伸着。他要向远方的列国竖立旌旗，从地极向他们发哨声；看哪，他们必急速赶来。以赛亚书 5:25、26。
When Jesus later sang the song as a parable His conclusion was just as decisive.
后来，耶稣以比喻的形式唱这首歌时，他的结论同样明确而有决定性。
Hear another parable: There was a certain householder, which planted a vineyard, and hedged it round about, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into a far country: And when the time of the fruit drew near, he sent his servants to the husbandmen, that they might receive the fruits of it. And the husbandmen took his servants, and beat one, and killed another, and stoned another. Again, he sent other servants more than the first: and they did unto them likewise. But last of all he sent unto them his son, saying, They will reverence my son. But when the husbandmen saw the son, they said among themselves, This is the heir; come, let us kill him, and let us seize on his inheritance. And they caught him, and cast him out of the vineyard, and slew him. When the lord therefore of the vineyard cometh, what will he do unto those husbandmen? They say unto him, He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons. Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder. And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them. Matthew 21:33–45.
你们再听一个比喻：有一个家主，栽了一个葡萄园，四周围上篱笆，在园里挖了榨酒池，又建了一座望楼，把它租给园户，就往远方去了。收果子的时候近了，他打发仆人到园户那里去收果子。园户拿住他的仆人，打了一个，杀了一个，又用石头打死一个。他又打发比先前更多的仆人去；他们也照样待他们。最后，他打发他的儿子到他们那里，说：他们必敬重我的儿子。园户看见那儿子，就彼此说：这是承受产业的；来吧，我们杀了他，占有他的产业。于是他们拿住他，把他丢在葡萄园外，杀了他。这样，园主来了，要怎样对付那些园户呢？他们说：他必严厉地惩治那些恶人，把葡萄园租给别的园户；那些人会按时把果子交给他。耶稣对他们说：你们从来没有读过经上所写的吗：“匠人所弃的石头，已成了房角的头块石头；这是主所做的，在我们眼中看为奇妙”？所以我告诉你们，神的国必从你们夺去，赐给那能结出果子的一国。凡跌在这石头上的，必被摔碎；这石头落在谁身上，就要把他碾得粉碎。祭司长和法利赛人听见他的比喻，就知道他是指着他们说的。马太福音 21:33-45。
The Laodicean Seventh-day Adventist church is not the ensign that is lifted up. The vineyard in the last days that has been typified by ancient Israel is the Laodicean Seventh-day Adventist church, but there will be a nation that brings forth the fruit which qualifies as the first fruits, which is what the one hundred and forty-four thousand are.
老底嘉的基督复临安息日会不是被高举的旌旗。由古代以色列所预表的末时葡萄园，就是老底嘉的基督复临安息日会；但将有一个民族结出初熟的果子，而这初熟的果子就是十四万四千人。
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. Revelation 14:4.
这些人未曾与女人沾染，因为他们是童身。无论羔羊往哪里去，他们都跟随他。这些人从人间被赎出来，作为献给神和羔羊的初熟果子。启示录14:4。
As an ensign they will be employed by the Householder to bring in the final harvest. The Laodicean Seventh-day Adventist church is the vineyard who rejected the foundation stone of Moses’ seven times. From that point on it was a progressive descent into greater and greater darkness. The ensign shall be “a root of Jesse.” The root of Jesse, or David represents the very last truth Jesus presented to the quibbling Jews of His history. It is a symbol of the principle of Alpha and Omega, which the unfaithful husbandmen of both ancient and modern Israel refuse to understand.
作为旌旗，他们将被家主雇用去完成末后的收割。基督复临安息日会的老底嘉教会就是那葡萄园，它拒绝了摩西“七次”的奠基石。从那时起，他们便逐步堕入越来越深的黑暗。那旌旗将是“耶西的根”。耶西的根，或者说大卫，代表着耶稣在祂生平中向那些好争辩的犹太人所呈示的最后一条真理。它是阿尔法与欧米伽的原则的象征，而古今以色列那些不忠心的园户都拒绝明白。
And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. Isaiah 11:10.
到那日，耶西的根要立作万民的旗帜；外邦人必寻求他；他安息之所大有荣耀。以赛亚书 11:10。
Sister White and James White clearly identify that by 1856 the movement had become Laodicea, so when does she identify that it ever accepted the message to the Laodiceans? She never did. Our first mistake is accepting the claim that the Seventh-day Adventist church has been a victorious church as she went through history. It is quite the opposite. If we accept that first mistaken premise, our eyes are closed to prophetic facts that teach otherwise. For instance, Sister White repeatedly identifies that the history of ancient literal Israel illustrates the experience and history of modern spiritual Israel. Often when she references ancient Israel as the example for modern Israel, she simultaneously quotes the apostle Paul’s classic statement of the same fact.
怀爱伦姐妹与詹姆斯·怀特明确指出，到1856年，这个运动已经处在老底嘉的光景中；那么，她何时指出它曾经接受过给老底嘉人的信息呢？她从未这样说过。我们的第一个错误，是接受这样一种说法：基督复临安息日会在其历史进程中一直是个得胜的教会。事实恰恰相反。如果我们接受了那个错误的前提，我们的眼目就会对那些指示相反真相的先知性的事实闭塞。举例来说，怀爱伦姐妹一再指出，古代肉身以色列的历史，说明现代属灵以色列的经历与历史。她常常在把古代以色列作为现代以色列的例证时，同时引用使徒保罗关于同一事实的经典陈述。
Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. 1 Corinthians 10:11.
如今，这一切事都发生在他们身上，作为鉴戒；这些事也被写下来，是要警戒我们这末世的人。哥林多前书 10:11。
The apostle Paul in verse eleven is summarizing the previous ten verses.
在第十一节中，使徒保罗总结了前十节的内容。
Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; And were all baptized unto Moses in the cloud and in the sea; And did all eat the same spiritual meat; And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ. But with many of them God was not well pleased: for they were overthrown in the wilderness. Now these things were our examples, to the intent we should not lust after evil things, as they also lusted. Neither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play. Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand. Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents. Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer. 1 Corinthians 10:1–10.
弟兄们，我不愿意你们不知道，我们的列祖都在云下，也都经过海；并且都在云里、在海里受了归于摩西的洗礼；都吃了一样的属灵食物；也都喝了一样的属灵饮水，因为他们所喝的是那随从他们的属灵磐石；那磐石就是基督。然而，他们当中许多人并不蒙神喜悦，因此倒毙在旷野。这些事成了我们的鉴戒，叫我们不要贪恋恶事，像他们所贪恋的一样。你们也不要作拜偶像的人，像他们中有些人那样，正如经上所记：“百姓坐下吃喝，起来玩耍。”我们也不要行淫乱，像他们中有些人行的，以致一天就倒毙了二万三千人。我们也不要试探基督，像他们中有些人所试探的，结果被蛇所灭。你们也不要发怨言，像他们中有些人发怨言，结果被灭命的所灭。哥林多前书 10:1-10。
Paul and Sister White do not use ancient Israel as an example of a victorious and righteous people. Quite the opposite. Paul summarizes those first ten verses, in verse eleven, and then in the next verse states the lesson that the history of ancient Israel is to convey to those who will see.
保罗和怀特姐妹并没有把古代以色列当作得胜且公义的子民的榜样。恰恰相反。保罗在第十一节对前十节作了总结，然后在下一节指出，古代以色列的历史要向那些将会看见的人传达的教训。
Wherefore let him that thinketh he standeth take heed lest he fall. 1 Corinthians 10:12.
所以，那自以为站立得稳的人，要谨慎，免得跌倒。哥林多前书 10:12。
Ancient Israel provides an example of a people that were called of God, led of God, fulfilled the prophecies of God and rebelled against God every step of the way, and ultimately crucified the Creator of heaven and earth! Adventists have no problem admitting these facts about ancient Israel, but rarely do they allow the intended warning to break through their Laodicean blindness. They may quote the passages where Sister White identifies the church as the apple of God’s eye, and it is, but God’s love for His people does not throw a cloak over their actual condition. Those who He loves He rebukes and chastens. As much as God’s church is the apple of God’s eye, Jesus very plainly summarized His relationship with that apple, His apple.
古代以色列提供了一个例子：这是一群蒙上帝呼召、受上帝引领、应验了上帝的预言，却在一路上的每一步都悖逆上帝，并最终把天地的创造主钉在十字架上的人！复临信徒承认这些关于古代以色列的事实并无困难，但他们很少让这本该给他们的警告刺破自己老底嘉式的盲目。他们也许会引用怀爱伦姐妹把教会称为上帝眼中瞳人的那些话，教会的确是如此；但上帝对祂子民的爱并不会掩盖他们的实际光景。凡祂所爱的，祂就责备管教。尽管上帝的教会是上帝眼中的瞳人，耶稣也非常清楚地总结了祂与那“瞳人”，也就是祂自己的“瞳人”，之间的关系。
O Jerusalem, Jerusalem, which killest the prophets, and stonest them that are sent unto thee; how often would I have gathered thy children together, as a hen doth gather her brood under her wings, and ye would not! Behold, your house is left unto you desolate: and verily I say unto you, Ye shall not see me, until the time come when ye shall say, Blessed is he that cometh in the name of the Lord. Luke 13:34, 35.
耶路撒冷啊，耶路撒冷啊！你常杀害先知，又用石头打死那奉差遣到你这里来的人；我多次愿意把你的儿女聚集起来，如同母鸡把小鸡聚集在翅膀下，只是你们不肯！看哪！你们的家成为荒场，留给你们。我实在告诉你们：你们必不再见我，直到时候来到，你们要说：“奉主名来的是应当称颂的。” 路加福音13:34-35
The questions should be asked, “Does Jesus truly illustrate the end with the beginning? Does ancient Israel actually illustrate modern Israel?” The problem with ancient Israel throughout their history was that they believed that their heritage proved they were God’s people, and therefore that they could not be anything, but God’s people. That is why in Jeremiah’s day they professed to be the temple of the Lord.
应该提出这样的问题：“耶稣是否真的用起初来说明结局？古代以色列是否真的可以说明现代以色列？”古代以色列贯穿其历史的问题在于，他们相信自己的血统证明他们是上帝的子民，因此他们不可能是别的，只能是上帝的子民。这就是为什么在耶利米的日子里，他们自称为主的殿。
The word that came to Jeremiah from the Lord, saying, Stand in the gate of the Lord’s house, and proclaim there this word, and say, Hear the word of the Lord, all ye of Judah, that enter in at these gates to worship the Lord. Thus saith the Lord of hosts, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place. Trust ye not in lying words, saying, The temple of the Lord, The temple of the Lord, The temple of the Lord, are these. Jeremiah 7:1–4.
耶和华的话临到耶利米，说：你要站在耶和华殿的门口，在那里宣告这话，说：一切从这些门进入敬拜耶和华的犹大人哪，当听耶和华的话。万军之耶和华、以色列的神如此说：你们要改正自己的道路和行为，我就使你们住在这地方。你们不要倚靠虚谎的话，说：这是耶和华的殿、耶和华的殿、耶和华的殿。耶利米书 7:1-4。
This very same delusion was also emphasized by John the Baptist.
这同样的谬见也曾被施洗约翰强调。
And were baptized of him in Jordan, confessing their sins. But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? Bring forth therefore fruits meet for repentance: And think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham. And now also the ax is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. Matthew 3:6–10.
他们在约旦河里受他的洗，承认自己的罪。他看见许多法利赛人和撒都该人来受他的洗，就对他们说：“毒蛇的种类啊！谁指示你们逃避将来的忿怒呢？所以你们要结出与悔改相称的果子；也不要自己心里说：‘我们有亚伯拉罕作我们的祖宗。’我告诉你们，神能从这些石头中给亚伯拉罕兴起子孙。现在斧子已经放在树根上了，所以凡不结好果子的树就砍下来，丢在火里。”马太福音 3:6-10。
The very same misguided understanding within Adventism that is symbolized by the expression “The temple of the Lord, are we,” and that we are Abraham’s spiritual “seed” is the primary manifestation of the blindness of Laodicea.
在复临派内部，以“主的殿，就是我们”和“我们是亚伯拉罕属灵的‘后裔’”这两种说法所象征的同一种误导性的认识，正是老底嘉盲目的主要表现。
“God sends messengers to tell His people what they must be and do in order to obey His laws of righteousness, which if a man do, he shall also live in them. They are to love God supremely, having no other gods before Him; and they are to love their neighbor as themselves, doing to him as they would wish him to do to them.
上帝差遣使者，告诉祂的子民，为了遵守祂公义的律法，他们必须如何为人、如何行事；这些律法，人若遵行，也必因此活着。他们要最爱上帝，在祂面前不可有别神；并且他们要爱邻如己，愿意人怎样待他们，他们也要怎样待人。
“Not one tittle of God’s holy law is to be treated lightly or disrespectfully. Those who transgress a ‘Thus saith the Lord,’ stand under the banner of the prince of darkness, in rebellion against their Maker and their Redeemer. They claim the promises given to the obedient, saying, The temple of the Lord, the temple of the Lord are we, while they dishonor God by misrepresenting His character, by doing the very things He has told them not to do. They set up a standard which God has not given. Their example is misleading, their influence corrupting. They are not lights in the world, for they do not follow the principles of righteousness.
上帝圣洁律法的一点一画都不可轻看或不敬对待。凡违背“主如此说”的人，都是站在黑暗之君的旗帜之下，背叛他们的造物主和救赎主。他们声称承受赐给顺从者的应许，说：“我们是主的殿，我们是主的殿”，然而他们却借着歪曲祂的品格、去做祂明明吩咐他们不可做的事而羞辱上帝。他们立起并非出于上帝的标准。他们的榜样误导人，他们的影响败坏人。他们不是世上的光，因为他们不遵行公义的原则。
“Men cannot show greater treachery toward God than by disregarding the light He sends them. Those who do this mislead the ignorant, for they set up false waymarks. They are continually perverting pure principles. . . .
人类对上帝所能表现的最大背叛，莫过于无视祂赐给他们的亮光。这样做的人会误导无知者，因为他们设立了虚假的路标。他们不断地曲解纯正的原则。……
“In the words of Holy Writ we are plainly told why desolation came upon the Jewish nation. They had great light, rich blessings, and wonderful prosperity. But they proved unfaithful to their trust. They did not care faithfully for the Lord’s vineyard, or render Him the fruits thereof. They acted as though there were no God, and therefore calamity overtook them.” Manuscript Releases, volume 14, 343–345.
在圣经的话语中，我们清楚地被告知为何荒凉临到犹太民族。他们曾拥有大光、丰厚的赐福和奇妙的昌盛，但他们对所托未能尽忠。他们没有忠心看顾主的葡萄园，也没有将其中的果子归给祂。他们行事仿佛没有上帝，因此灾祸临到他们。手稿发布，第14卷，343—345页。
Israel believed that because they had been chosen by God in the beginning of their history, they would always be His chosen people. Worse yet, they also believed that because they were His chosen people He would honor them, in spite of the fact that they refused to honor Him. Prophetically, they were His chosen people, until they were divorced, but they were never the people God had desired them to be. The righteousness of the chosen people is not determined on who they might think they are. Ancient Israel is the primary example of the Seventh-day Adventist church, but when the false premise is accepted that they represent the one hundred and forty-four thousand at the end of the world, the blindness of Laodicea is manifested, as was ancient Israel’s. Adventism believes and teaches that they are the remnant people of God at the end of the world, in spite of the clear evidence to the contrary.
以色列人相信，由于在他们历史之初就被上帝拣选，他们将永远是祂所拣选的子民。更糟的是，他们还认为，既然他们是祂所拣选的子民，祂就会尊荣他们，尽管他们拒绝尊荣祂。从预言的角度说，他们是祂所拣选的子民，直到他们被离弃为止，但他们从来不是上帝所期望的那种子民。被拣选之民的义并不取决于他们自以为是谁。古代以色列是基督复临安息日会的主要范例；但一旦接受了一个错误的前提——他们代表世界末了的十四万四千人——老底嘉的瞎眼就显明出来，正如古代以色列一样。安息日会相信并教导说，他们是世界末了上帝的余民，尽管有明确相反的证据。
The nearer we get to the close of probation the more serious and straight the message to the Laodicean people must become. If that false premise is not set aside for the truth, then the examples of Aaron, Jeroboam and 1863 are hidden under the cloak of tradition and custom. It is too near to the close of probation, to hide under that cloak any longer.
我们越接近恩典期的结束，给老底嘉人的信息就必须越发严肃而直截了当。若不为真理弃绝那错误的前提，就等于把亚伦、耶罗波安以及1863年的实例遮掩在传统与习俗的外衣之下。如今离恩典期结束已太近，不能再藏在那层外衣之下了。
And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved. John 3:19, 20.
这就是定罪：光已经来到世界，人却爱黑暗胜过光，因为他们的行为是恶的。因为凡作恶的都恨光，也不来就光，免得他的行为受责备。约翰福音3:19、20。
The history of the apostasies of Adventism has been tracked in God’s prophetic Word. It is a prophetic reality. The first proof of this is ancient Israel. Ancient Israel is a history of continued and escalating apostasy, and yet the Bible and Spirit of Prophecy teach that ancient Israel typifies modern Israel. Sad as this is, it has never been more important to understand this truth as at this present time. What is being unsealed with the Revelation of Jesus Christ is the fact that Adventism’s history as the Protestant horn runs parallel with the history of the Republican horn. Both horns provide a second witness for each other, and to refuse to correctly see one of the witnesses, simultaneously prevents the other witness from being recognized.
复临运动背道的历史，早已在上帝的预言话语中被刻画出来。这是一个预言性的现实。其首要的证据就是古代以色列。古代以色列的历史是一部持续且不断升级的背道史，然而圣经与预言之灵教导说，古代以色列预表现代以色列。尽管这令人悲哀，但在当下，明白这一真理从未像现在这样重要。随着耶稣基督的启示被揭开，所显明的事实是：复临运动作为“新教之角”的历史，与“共和主义之角”的历史并行。这两只角彼此为对方提供第二个见证，而若拒绝正确看见其中一个见证，就会同时使另一个见证无法被辨识。
The lines of Aaron, Jeroboam and 1863 identify the beginning of modern spiritual Israel, and in so doing they also identify the beginning of the Republican horn. The third angel’s message is a warning against receiving the mark of the beast. It is the United States that first passes a Sunday law and then forces the entire world to do the same.
亚伦、耶罗波安与1863这几条线界定了现代属灵以色列的开端，并因此也界定了共和主义之角的开端。第三位天使的信息是警告人不可接受兽的印记。首先通过星期日法令，随后强迫全世界也这样做的，正是美国。
“Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.
“其他国家将效法美国的榜样。虽然她率先，但同样的危机将临到我们在世界各地的人民。”《证言》，第6卷，第395页
The prophetic truths connected with the Sunday law crisis cannot be separated from the work of the United States. The earth beast of Revelation thirteen is the sixth kingdom of Bible prophecy, that reigns for seventy prophetic years according to Isaiah twenty-three. It is the earth beast that has two horns. The truths associated with the relationship of those two horns are now being unsealed, but only to those who choose to understand that Jesus accomplishes the unsealing of the Revelation of Jesus Christ by employing the beginning of a thing to illustrate the end of a thing.
与星期日法令危机相关的预言真理，不能与美国的作为分开。《启示录》第十三章的从地上上来的兽，是圣经预言中的第六个王国；按《以赛亚书》第二十三章，它掌权预言性的七十年。它就是那有两角的从地上上来的兽。如今，与那两角关系有关的真理正在被解封，但这只向那些选择明白以下事实的人开启：耶稣是借着用一件事的开头来说明那件事的结尾，从而完成对《耶稣基督的启示》的解封。
The United States began as the sixth kingdom of Bible prophecy in 1798, and over the next sixty-five years, the two horns that would go through history together were placed into a setting that could be recognized, but only by those who are willing to see. The sixty-five years that are set forth in Isaiah chapter seven, began in 742 BC and ended in 677 BC. From 1798 until 1863 those years were repeated. Those sixty-five years identify a process of crisis in both horns.
美国在1798年以圣经预言中的第六个王国身份登场；在随后的六十五年里，那两只将一同贯穿历史的角被置于一个可被识别的情势之中，但只有愿意看见的人才能认出。以赛亚书第七章所提出的那六十五年，始于公元前742年，终于公元前677年。从1798年到1863年，这个六十五年的周期被重演。那六十五年揭示了两角各自的危机进程。
By 1863, the beginning period of the prophetic “days of one king” of Isaiah twenty-three had concluded, and in so doing it established the prophetic waymarks of the ending period of “the days of one king.” The ending of Isaiah twenty-three’s symbolic seventy is illustrated by the first sixty-five years. 1863 until the time of the end in 1989, is the period of the Laodicean Adventist church, that began from the Millerite movement and ends at the movement of the one hundred and forty-four thousand. In order to understand the period at the end, we must understand the period at the beginning. Adventism cannot do this, for its beginning is marked by its rejection of the oath of Moses, which identifies the very sixty-five years which represents Adventism’s and the United States’ beginning and ending.
到1863年时，《以赛亚书》二十三章所说预言性的“一王的年日”的起始时期已经结束，由此确立了“一王的年日”末期的预言路标。《以赛亚书》二十三章中象征性的七十年的结束，是由最初的六十五年所说明的。从1863年直到1989年的“终结之时”，是老底嘉时期的复临教会的阶段，它始于米勒派运动，终于十四万四千人的运动。要理解末期，我们必须理解初期。复临主义无法做到这一点，因为它的开端以拒绝摩西的誓言为标志，而那誓言所界定的正是那六十五年，这六十五年代表了复临主义和美国的开始与结束。
For this reason, and this is a reason of high importance, this article has attempted to establish one prophetic fact that is now being unsealed by the Lion of the tribe of Judah. The fact is that if you are unwilling to recognize that the Seventh-day Adventist church has always been in the Laodicean condition, then you are logically unable to rightly divide the history of Adventism, and without rightly dividing the history of Adventism you are incapable of rightly identifying the horn of Republicanism.
基于这个原因，而且这是一个极其重要的原因，本文试图确立一个预言性的事实，这个事实正由犹大支派中的狮子揭开封印。事实是：如果你不愿承认基督复临安息日会一直处于老底嘉的光景，那么在逻辑上你就无法正确地厘清复临历史；而若不能正确地厘清复临历史，你也就无法正确识别共和主义的角。
For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning. For it had been better for them not to have known the way of righteousness, than, after they have known it, to turn from the holy commandment delivered unto them. But it is happened unto them according to the true proverb, The dog is turned to his own vomit again; and the sow that was washed to her wallowing in the mire. 2 Peter 2:20–22.
他们若因认识主、救主耶稣基督，已经脱离世上的污秽，后来又在其中被缠住并且被制服，他们末后的光景就比先前更不好了。他们晓得了义路，后来却转离了传给他们的圣命，还不如未曾晓得为妙。正如那句真实的俗语所说：狗所吐的，它又转过来吃；猪洗净了，又回到泥里去打滚。彼得后书 2:20-22。