We ended the last article with a passage that addresses “a lying spirit.” The following is one of the paragraphs from that passage.
我们在上一篇文章的结尾引用了一段谈及“说谎的灵”的文字。以下是那段文字中的一个段落。
“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.
未成圣的传道人正起来与上帝对立。他们同一口气赞美基督，也赞美这世界的神。他们口称接受基督，却拥抱巴拉巴，并用他们的行为说：“不要这人，要巴拉巴。”凡读到这些话的人都当留心。撒但夸口他所能做的。他想要破坏基督为祂的教会所祈求的合一。他说：“我要出去，作说谎的灵，去迷惑凡我所能迷惑的人，去批评、定罪并歪曲。”若一个曾蒙大光、得大证据的教会容留那诡诈之子和假见证者，那教会就会弃绝主所差来的信息，接受最不合情理的断言、虚假的设想和错误的理论。撒但嘲笑他们的愚昧，因为他知道什么是真理。”《给传道人的证言》，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.
“让诡诈和假见证之子被一个曾有大光、充足证据的教会所接纳，那教会就会丢弃主所差来的信息，并接受最不合理的断言、虚假的假设和错误的理论。” 1863年，米勒派复临运动‘回归’到背道的新教所采用的不合理且虚假的方法论，并拒绝了威廉·米勒对利未记二十六章中“七次”的认定。 ‘回归’这一主题在民数记十四章的叛逆者身上得以体现；那时他们决定另立一位首领，回到埃及。
And they said one to another, Let us make a captain, and let us return into Egypt. Numbers 14:4.
他们彼此说：让我们立一个首领，回埃及去吧。民数记 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.
“归向”背道的新教这一主题也由耶利米所体现：在第十五章中，有话告诉他说，堕落的新教徒可以归向他，但他不可“归向”他们。
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.
我没有坐在亵慢人的会中，也不欢喜；因你的手的缘故，我独自坐着，因为你使我充满忿怒。我的痛苦为何长久？我的伤口为何不能医治，不肯痊愈？你岂要全然向我显为虚谎，像枯竭的水吗？因此，耶和华如此说：你若归回，我就带你回来，使你站在我面前；你若将宝贵的从卑贱的分别出来，你就要像我的口；他们当归向你，你却不可归向他们。我必使你向这百姓成为坚固的铜墙；他们要攻打你，却不能胜过你，因为我与你同在，要拯救你、搭救你，这是耶和华说的。耶利米书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.
也许关于不要回到背道的新教这一原则，最清楚的先知性例证，见于那位不顺服的先知的故事：他曾向北方十支派的第一位王耶罗波安传达了一则责备的信息。
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.
王对神人说：你同我回家歇息，我必给你赏赐。神人对王说：就是你把你家一半的家产给我，我也不跟你进去，也不在这地方吃饭喝水；因为有耶和华的话这样吩咐我，说：不可吃饭，不可喝水，也不可从你来的那条路回去。于是他走了别的路，不从他来伯特利的路回去。列王纪上 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.
那不顺服的先知曾被神告知，不可按原路返回。米勒派复临运动是从撒狄所代表的新教中出来的，他们不可回头。虽然那不顺服的先知十分清楚不可按原路返回，但耶罗波安国中的一个假先知却告诉他，神说那不顺服的先知应当回到这位假先知的家里，与他一同吃饭。尽管有神的指示，他仍然这样做了。他一开始吃那假先知的食物，圣经就明明说，那位撒玛利亚的先知说了谎。
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.
那时，伯特利有一位年老的先知住在那里；他的儿子们来，把那天神人在伯特利所行的一切事都告诉了他，又把他向王所说的话也告诉了他们的父亲。父亲问他们：“他走的是哪条路？”因为他儿子们看见那从犹大来的神人所走的那条路。他对儿子们说：“给我备上驴吧。”他们就给他备上驴，他便骑上，去追那神人，遇见他正坐在一棵橡树下；他对他说：“你是从犹大来的那位神人吗？”他说：“是。”他说：“请同我回家吃饼。”他说：“我不可同你回去，也不可与你同入；在这地方，我不可吃饼，也不可喝水。因为有耶和华的话对我说：‘你不可在那里吃饼喝水，也不可从你来的那条路回去。’”他说：“我也像你一样是先知；有天使奉耶和华的话对我说：‘你带他同你回家，使他吃饼喝水。’”但他却对他撒了谎。于是他就同他回去了，在他家里吃了饼，也喝了水。列王纪上 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.
那位不顺从的先知与撒玛利亚那位说谎的先知一同吃喝，这意味着他接受了一个背道的先知的信息，却拒绝了主的信息——而那正是他当天还忠实传达的信息。他明明知道自己不该返回，却仍然返回了。怀特姊妹告诉我们：如果“欺骗与假见证之子”被一个已经得着大光、大证据的教会所接纳，那教会就会丢弃主所差来的信息。在米勒派的历史中，第一位天使以其荣耀光照了全地。1840年，第一位天使的信息被带到全世界的每一个传教站。
“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.
有关主不久将以大能与大荣耀临到我们世界的消息是真理，并且在1840年，许多声音起来宣讲这信息。手稿发布，第9卷，第134页。
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.
不久之后，米勒派复临运动又回到了背道的新教方法论中的“谎言”，并丢弃了上帝借着威廉·米勒所传递的“主的信息”。他们丢弃了以利亚所阐明的摩西的信息，而米勒派历史之初所接受的那个“谎言”，代表着末时所信的那个“谎言”，也就是使老底嘉式的复临运动陷入强烈迷惑的那个“谎言”。
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.
并且在那灭亡的人身上施行各样不义的欺骗，因为他们不接受爱真理的心，使他们可以得救。为此，神就使他们陷入强烈的迷惑，叫他们去相信谎言，叫一切不信真理、反而喜爱不义的人都被定罪。帖撒罗尼迦后书 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.”
我们正试图阐明以利亚作为象征的角色，并将其与圣经预言的第六个国度统治期间，新教之角与共和主义之角的平行历史联系起来。至少对我而言，要把1863年的所有议题以预言的方式汇聚在一起，其困难在于各种彼此关联的脉络，几乎触及“迂回逻辑”的概念。直接明了的逻辑始终是最好的方法，但要辨识神圣的真理，以及这些真理彼此之间的关系，是一项艰难的工作，因为它们在圣经中是“这里一点，那里一点”地被发现的。
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.
他要把知识教给谁呢？他要使谁明白道理呢？就是那些断了奶、离开母怀的人。因为规条要加上规条，规条又加上规条；一句又一句，一句又一句；这里一点，那里一点。以赛亚书 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.
当你的目标受众既包括熟悉你所要谈及的主要真理的人，也包括刚接触这一切的人时，这也是一项艰难的工作。我打算在本文中概述的几乎所有真理，都可以在“哈巴谷的表”中找到。为了不让人觉得我在使用‘迂回的逻辑’，我准备在真正到达那里之前，先告诉你我们要去哪里。
In 1863, Laodicean Millerite Adventism set up an image of jealousy. The image of jealousy represents the first of Laodicean Adventism’s four generations.
1863年，老底嘉的米勒派复临主义竖立了一座惹忌之像。这座惹忌之像代表老底嘉复临主义四个世代中的第一代。
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.
他又对我说：“人子啊，现在抬起你的眼目向北观看。”于是我就抬眼向北观看，见在北面的坛门口，入口处有那惹忌妒的像。以西结书 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.
基督复临安息日会的四代人在圣经的多处经文中都有所体现，但我采用以西结书第八章作为主要参考点。之所以如此，是因为第八章引入第九章。在以西结书第九章中，十四万四千人的受印有所描绘，而在《证言》卷五中，怀爱伦姐妹清楚地指出了这一事实。在怀爱伦姐妹的评注中，她明确提到受印发生时耶路撒冷有两类敬拜者。以西结也是如此，而未得印的那一类则在第八章中有所描绘。
“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.’
不为自己灵性衰退而忧伤，也不为他人的罪恶而哀恸的那一类人，将被留在神的印记之外。主吩咐祂的使者，就是手中拿着杀戮器械的人：“你们要在城中跟随他而行，击打；你们的眼不可顾惜，也不可怜恤；要将老少、处女、婴孩和妇女尽都杀灭；只是凡有记号的人，不可挨近；你们要从我的圣所起头。于是他们就从在殿前的长老起头。”
“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.
在这里我们看到，教会——主的圣所——首先感受到了上帝忿怒的打击。那些长老，就是上帝曾赐给他们大光、并曾作为百姓属灵利益的守护者站立的人，已经辜负了所托之任。他们采取这样一种立场：我们不必像从前那样期待神迹和上帝大能显著的彰显。时代变了。这些话助长了他们的不信，他们说：主不会降福，也不会降祸。祂太有怜悯，绝不会以审判临到祂的子民。于是，那些再也不会像号筒一样扬声，指示上帝子民他们的过犯、指示雅各家他们的罪的人，口里喊着“平安稳妥”。这些不肯吠叫的哑巴狗，将要遭受被冒犯之上帝公义的报应。男人、少女和孩童都一同灭亡。 《证言》卷五，第211页。
Chapter eight is describing those in Jerusalem–“the church” that in the fourth of the four generations–represented as bowing down to the sun.
第八章描述的是在耶路撒冷的那些人——“教会”；在四个世代中的第四个世代，他们被描绘为向太阳下拜。
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.
他带我进入耶和华殿的内院。看哪，在耶和华殿的门口，廊子与祭坛之间，有约二十五个人，他们背向耶和华的殿，面朝东方，向着东方敬拜太阳。他又对我说：人子啊，你看见了吗？犹大家在这里所行这些可憎之事，还看为小事吗？因为他们使这地充满强暴，又转回来惹我发怒；看哪，他们向鼻子举枝子。所以我也要发烈怒；我的眼必不顾惜，也不怜悯；他们虽在我耳中大声呼求，我却不听他们。以西结书 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.
正如十个探子的恶信一样，那二十五个敬拜太阳的叛逆首领已经“惹动”了主的怒气。星期日法令就是先知所指向的“惹怒之日”。第九章描述在同一时间得到神的印记的人，因为它不过是在重复并扩展第八章的内容。
“This sealing of the servants of God [Revelation seven] is the same that was shown to Ezekiel in vision.” Testimonies to Ministers, 445.
“上帝仆人受印［启示录第七章］，与在异象中指示给以西结的是同一件事。”《给传道人的证言》，445。
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，老底嘉式复临运动的第一代开始在旷野漂流。在预言的历史中，用来标示1863年“嫉妒之像”的，是亚伦的金牛犊。金牛犊的预言性特征在于：它是一个兽的形象，并且是金制的。金子是巴比伦的象征，所以亚伦的金牛犊是巴比伦之兽的像。兽的像仅指教会与国家的结合，而且由教会掌控这层关系。
“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.
“但是，‘向兽所立的像’是什么？它要怎样形成呢？这像是由那有两角的兽所造的，是给那兽立的像，也称为‘兽的像’。因此，要了解这像的样式以及它将如何形成，我们必须研究那兽本身——教皇制度——的特征。”
“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.
当早期教会因偏离福音的单纯并接受异教的仪式和习俗而变得腐败时，她就失去了上帝的圣灵与大能；为了控制人们的良心，她寻求世俗权力的支持。其结果就是教皇制度——一个掌控国家权力并利用它来推进自身目的的教会，尤其用来惩治“异端”。要使美国形成兽的像，宗教势力必须如此控制民事政府，使国家的权柄也被教会所利用，以成就她自己的目的。《大争战》，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.
亚伦所造的牛犊，是在摩西领受十诫时造的。第二条诫命禁止敬拜偶像，并在指出神是忌邪的神时，部分地描述了神的性情。
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.
不可为自己雕刻偶像，也不可做任何形像，无论是天上、地上，或地底下水中的任何物；不可向它们下拜，也不可事奉它们，因为我—耶和华你的神—是忌邪的神，要将恨我的人的父辈之罪追讨在子孙身上，直到第三代、第四代；并向成千爱我且遵守我诫命的人施慈爱。出埃及记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.
亚伦所造的金牛犊像，既是偶像，便成了“忌邪之像”，因为它激起了那义怒，迫使摩西摔下并打碎了十诫的第一对法版。我们意在表明，1863年的伪图表，正是由亚伦的金牛犊所代表。上帝对亚伦的金牛犊显出了祂的忌邪，因为金牛犊代表着假神。那牛犊是对上帝的假冒代表。亚伦宣称，它代表那些把他们从埃及奴役中拯救出来的诸神。摩西在那段历史中所打碎的两块法版，是那位真神品格的“写照”，而这位神确实把他们带出了埃及。1863年制作的伪图表，是一幅忌邪之像，因为它删除了摩西誓言中的“七次”，从而打破了《哈巴谷书》第二章的两块版。
“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.
“我已经看见，1843年的图表是由主的手所指引的，不应被更改；其上的数字正如祂所要的；祂的手覆在其上，遮掩了某些数字中的一个错误，使无人能看见，直到祂的手被移开。”《早期著作》，第74、75页。
Further Ellen White adds to the command not to altar the 1843 chart, with the qualifications of “except by inspiration.”
此外，怀爱伦还为不可更改1843年图表的命令加上了限定条件：“除非出于启示”。
“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.
“我看见那张旧图表是受主指示的，并且其中任何一个数字都不应被更改，除非出于启示。我看见图表上的数字正如上帝所要的那样，祂的手覆在其上，遮掩了某些数字中的一个错误，使得在祂把手移开之前，无人能看见它。” 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.
当奥蒂斯·尼科尔斯一家准备并制作1850年图表时，詹姆斯·怀特和怀爱伦·怀特正与他们同住。1850年图表中唯一被“更改”的，是用“1844年”取代了原先在1843年图表上所标示的“1843年”。所谓唯一的“更改”，不过是对上帝曾以手遮盖的那个“错误”所作的纠正。就在把1843年图表“更改”为1850年图表的那个家中，女先知的启示就临到那里，而利未记二十六章的“七次”仍旧被保留在那张图表上，正如在1843年图表上一样。
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.
第二条诫命包含了这幅预言拼图的另一块，因为它指出上帝会数算世代，直到祂来追讨所发生的罪孽。1863年，基督复临安息日会的四个世代中的第一个世代开始了，因为米勒派运动在那时结束了。
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.
十诫的两块法版预表哈巴谷的两块版，也预表五旬节的两块摇祭饼；它们是圣所礼仪中唯一包含罪的供物。上帝在颁布十诫时的大能之显现、在五旬节圣灵倾降时的大能之显现，以及在米勒派两张图表历史中的大能之显现，都预表了晚雨中圣灵倾降的最终显现。五旬节的两块摇祭饼象征在晚雨期间被高举为旌旗的十四万四千人。
The Pentecostal wave loaves were to be prepared with “leaven”, which represents sin, but the leaven was destroyed by the process of baking.
五旬节的摇祭饼要用“酵”来制作，“酵”代表罪，但在烘烤的过程中，酵被消灭了。
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.
那时，有不可胜数的群众聚集，拥挤得彼此踩踏，他首先对门徒说：你们要防备法利赛人的酵，就是假冒为善。路加福音12:1。
The wave loaves were a first fruit offering.
摇祭的饼是初熟的供物。
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.
你们要从你们的住处拿出两个摇祭的饼，各为十分之二的分量；要用细面做成，并加酵烤成；它们是献给耶和华的初熟之物。利未记 23:17。
The one hundred and forty-four thousand are the first fruit offering in the last days.
那十四万四千人是末后的日子里所献上的初熟的果子。
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.
我又观看，见羔羊站在锡安山上，同他在一起的有十四万四千人，他们额上写着他父的名字。我听见从天上有声音，像众水的声音，又像大雷的声音；我又听见琴师们用琴所奏的声音。他们在宝座前、在四活物和众长老面前唱着仿佛一首新歌；除了从地上被赎的那十四万四千人以外，没有人能学这歌。这些人未曾沾染妇女，因为他们是童身。这些人无论羔羊往哪里去，都跟随他。这些人从人间被赎出来，作归于神和羔羊的初熟果子。在他们口中找不出诡诈来，因为他们在神的宝座前是没有瑕疵的。启示录 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.
在末后的日子里，那些永不见死、以以利亚为代表的敬拜者，必已完全胜过罪，因为由立约的使者临到他们的洁净之火，已将利未的子孙中的酵彻底炼尽并除去。
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，他必在我前面预备道路；你们所寻求的主，必忽然进入他的殿；你们所喜悦的约的使者——看哪，他要来到，万军之耶和华说。可是谁能当得起他来的日子呢？他显现的时候，谁能站立得住呢？因为他如炼金之人的火，又如漂布之人的碱。他必坐下如炼净银子的，必洁净利未的子孙，炼净他们如金银一样，使他们可以凭公义向耶和华献供物。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、从前的岁月。玛拉基书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“如同古时”的祭物，就是五旬节的两块摇祭饼。它被举起作为供物，用以表明那两位在街上被杀的先知；在星期日法令危机开始之时，他们又被举到天上，作为旗帜。
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.
当亚伦造出金牛犊时，他宣称这牛犊就是把他们从埃及领出来的神明，随后又宣布要向耶和华守节。
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.
他从他们手里接过来，在铸成一只牛犊之后，又用雕刻的工具把它塑成。他们说：“以色列啊，这些就是你的神明，把你从埃及地领上来的。”亚伦看见，就在它面前筑了一座坛；亚伦又宣告说：“明日要向耶和华守节。”出埃及记 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.
当北国以色列从南国犹大分裂出来时，以色列的第一位王耶罗波安故意在两座城设立了假冒的敬拜仪式，并像亚伦一样宣告说，他的两个金牛犊就是把他们从埃及领出来的神，又照着亚伦所行的设立了一个假冒的节期。
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.
耶罗波安心里说：如今国位要归回大卫家了；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，就是犹大王罗波安；他们必杀我，仍归犹大王罗波安。于是王商议，造了两个金牛犊，对百姓说：你们上耶路撒冷去太难了。以色列啊，看哪，这是领你们出埃及地的神。他把一只安置在伯特利，另一只安置在但。这事便成为罪，因为百姓到但去，在那一只牛犊前敬拜。他又在丘坛建造了殿，从民间最卑微的人中立祭司，并不是利未的子孙。耶罗波安又在八月十五日设立节期，仿效在犹大的节期，并且自己在坛上献祭；他在伯特利也是这样，向他所造的牛犊献祭，又把他所设立的丘坛的祭司安置在伯特利。于是他在八月十五日，在伯特利所筑的坛上献祭，这月是他心里所自定的；又为以色列人设立了节期，在坛上献祭，并烧香。列王纪上 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.
但支派意为审判，并代表政权；伯特利意为神的家。无论是亚伦的叛逆还是耶罗波安王的叛逆，这些象征都指向教权与政权的联合，而这种联合最终在美国的星期日法令中发生。
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.
星期日法令发生在复临运动的末期；而在复临运动的开端，那一在1844年夏天被认定为“新教之角”的运动在法律层面上与“共和之角”联合起来。因此，亚伦和耶罗波安的叛逆既代表1863年，也代表即将来临的星期日法令。
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.”
立约的使者之所以洁净“利未的子孙”而不是其他任何支派，是因为在亚伦造金牛犊的叛乱中，站在摩西一边的是利未人。因着他们的忠诚，他们随后被立为代表祭司职分的支派，这一荣誉先前原是打算由各支派的长子来承担。这就是为什么耶罗波安特意确保他所设立的假冒祭司职分并非出自利未的子孙，反而使他的祭司“出于民中最低下的人，并不是利未的子孙”。
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.
利未的子孙，就是那些在星期日法令危机期间，作为旌旗或摇祭而被火炼净的人。末后的日子里关于星期日法令危机的历史，曾被1863年的那场危机所预表，那时新近被辨识出来的“新教之角”在法律上与“共和主义之角”连结在一起。在我们开始研读刚刚所引用的段落之前，我们还需要再处理一条历史线索。
That line is the year 1856, and we will address that in our next article.
那条线对应的是1856年，我们将在下一篇文章中加以说明。
“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.
但以理书8:14所显明的，基督作为我们的大祭司为洁净圣所而来到至圣所；但以理书7:13所呈现的人子到亘古常在者那里；以及玛拉基所预言的主来到他的殿，都是对同一事件的描述；这同一事件也由马太福音25章中基督在十童女的比喻里所描述的新郎赴婚宴来表明。 《大争战》，426。