The history of the Amorites is employed to illustrate the time when God’s wrath is executed against Laodicean Adventism. Sister White identifies that God’s timing for executing His punishment is the same in the last days when the one hundred and forty-four thousand are sealed, as it was when God brought his wrath upon the Amorites. She states, “Although” the nation of the Amorites “was conspicuous because of its idolatry and corruption, it had not yet filled up the cup of its iniquity . . . The compassionate Creator was willing to bear with their iniquity until the fourth generation. Then, if no change was seen for the better, His judgments were to fall upon them. With unerring accuracy the Infinite One still keeps an account with all nations. While His mercy is tendered with calls to repentance, this account will remain open; but when the figures reach a certain amount which God has fixed, the ministry of His wrath commences. The account is closed. Divine patience ceases.”
亞摩利人個歷史，係拿來講明上帝對老底嘉復臨信仰執行忿怒個辰光。懷愛倫姊妹指出，上帝執行伊懲罰個時辰，末後日子一百四十四千人受印個辰光，正同上帝將伊個忿怒降落亞摩利人身浪個辰光相同。伊講：「雖然」亞摩利人個國「因其拜偶像並敗壞而特別顯明，卻還未曾盛滿其罪孽之杯……滿有憐憫個創造主情願容忍伊拉個罪孽，直到第四代。若到其辰光，仍看勿見向好個改變，伊個審判就要臨到伊拉。無差無錯個無限者，到如今還係向萬國逐一記帳。當伊個憐憫連同叫人悔改個呼召還在賜下個時候，該筆帳目仍舊開著；但當其中個數目達到上帝所定個一定分量，伊忿怒個施行就起首了。帳目關閉了。神聖個忍耐止息了。」
Sister White clearly associates the ministry of God’s wrath against Laodicean Adventism during Ezekiel’s illustration of the sealing of the one hundred and forty-four thousand, as commencing when their cup of iniquity is filled, and the cup reaches its fulness in the fourth generation. All of this information is set forth in the context of the vision that began in chapter eight, which illustrates four escalating abominations.
懷愛倫姊妹清楚將上帝忿怒對老底嘉復臨信徒所施行个職事，聯繫到以西結關於十四萬四千人受印之表號當中，指出此事開始於佢拉罪孽个杯滿溢个辰光；而其杯达到圓滿，乃係在第四代。一切此些信息，攏係擺在第八章起頭个異象背景當中來陳明；該異象描畫了四重步步加劇个可憎之事。
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. He said furthermore unto me, Son of man, seest thou what they do? even the great abominations that the house of Israel committeth here, that I should go far off from my sanctuary? but turn thee yet again, and thou shalt see greater abominations. And he brought me to the door of the court; and when I looked, behold a hole in the wall. Then said he unto me, Son of man, dig now in the wall: and when I had digged in the wall, behold a door. And he said unto me, Go in, and behold the wicked abominations that they do here. So I went in and saw; and behold every form of creeping things, and abominable beasts, and all the idols of the house of Israel, pourtrayed upon the wall round about. And there stood before them seventy men of the ancients of the house of Israel, and in the midst of them stood Jaazaniah the son of Shaphan, with every man his censer in his hand; and a thick cloud of incense went up. Then said he unto me, Son of man, hast thou seen what the ancients of the house of Israel do in the dark, every man in the chambers of his imagery? for they say, The Lord seeth us not; the Lord hath forsaken the earth. He said also unto me, Turn thee yet again, and thou shalt see greater abominations that they do. Then he brought me to the door of the gate of the Lord’s house which was toward the north; and, behold, there sat women weeping for Tammuz.
伊就对我讲：「人子啊，今朝朝北向抬起侬个眼目。」我就朝北向抬起眼目；望见祭坛门口个北边入口处，有惹忌邪个偶像。伊又对我讲：「人子啊，侬看见伊拉所做个事体末？就是以色列家伙拉勒此地所行个大可憎之事，致使我远离我个圣所。总归侬再转过去，还要看见更大个可憎之事。」 伊就领我到院门口；我一看，望见墙浪有一个洞。伊对我讲：「人子啊，今朝掘开这堵墙。」我掘开墙，就望见有一扇门。伊对我讲：「进去，看伊拉勒此地所做个邪恶可憎之事。」我就进去看；望见各样爬物个形像、可憎个走兽，并以色列家一切个偶像，都画勒四围个墙壁浪。以色列家个长老七十人站勒伊拉前头，其中沙番个儿子雅撒尼亚立勒伊拉当中；各人手里拿着自家个香炉，香烟个浓云往浪升起。伊就对我讲：「人子啊，以色列家个长老各人勒自家图像个密室里，暗中所做个事体，侬看见了末？因为伊拉讲：『耶和华看弗见阿拉；耶和华已经离弃此地。』」伊又对我讲：「侬再转过去，还要看见伊拉所做更大个可憎之事。」 后来伊领我到耶和华殿朝北个门口；望见有妇女坐勒该处，为搭模斯哀哭。
Then said he unto me, Hast thou seen this, O son of man? turn thee yet again, and thou shalt see greater abominations than these. 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 8:5–18.
伊就对我讲：“人子啊，侬看见了么？侬再转过去，还要看见比这些更大个可憎恶事。” 伊领我进耶和华殿个内院；看哪，勒耶和华殿个门口，廊子搭祭坛中间，有约莫二十五个人，背对耶和华个殿，面朝东；伊拉朝东敬拜日头。 伊对我讲：“人子啊，侬看见了么？犹大家行勒此地个这些可憎恶事，岂是小事么？因为伊拉使此地充满强暴，又再三惹我发怒；看哪，伊拉拿枝条放勒鼻前。所以我也要发烈怒行事；我个眼必不顾惜，我也不怜悯；即便伊拉大声呼喊入我耳中，我总不听伊拉。” 以西结书 8:15–18。
After Ezekiel was shown the first abomination of the setting up of the image of jealousy at the entry of the gate of the altar, he is informed that he will be shown even greater abominations than the image of jealousy. The second abomination is represented by the secret chambers, where the leadership, represented as the ancient men, are offering prayer, represented by incense, and proclaiming that the Lord has forsaken the earth and does not see them. But Ezekiel is informed that he will see even greater abominations than these.
以西結看著頭一樁可憎个事，就是嫉妒个像設立勒祭壇門口个入口處以後，就有人對伊講，還要叫伊看見比嫉妒个像更加重大个可憎之事。第二樁可憎个事，是用隱密个內室來表明个；勒該搭所在，做領袖个人，由古老个人所代表，獻上禱告，由香所表明，並且宣稱主已經離棄此地，也看弗見佢拉。但以西結又得著通知，伊還要看見比這些更加重大个可憎之事。
The third abomination is represented by “women weeping for Tammuz,” but there is still a greater abomination than that, for the fourth abomination identifies a leadership of twenty-five men worshipping the sun, with the backs toward the temple.
第三樣可憎个事，係用「婦人為搭模斯哀哭」來表明个；弗過，還有比箇個更加可憎个事，因為第四樣可憎个事指出有二十五個人个領袖，背向聖殿，敬拜日頭。
In the fourth abomination the pronouncement is made that “the ancient men,” “have filled the land with violence, and have returned to provoke me to anger: and, lo, they put the branch to their nose.” The “day of provocation” is the day when God’s ministry of wrath begins, as it did with ancient Israel when they rejected the message of Joshua and Caleb concerning the Promised Land. The rejection of the sealing message marks when the cup of iniquity is full for Jerusalem. Joshua and Caleb represent the little company, who are the faithful few that are sighing and crying for the abominations in the church and in the land.
勒第四样可憎恶个事体里，宣告讲：“古时个男人” “用强暴充满了遍地，又转来惹我发怒；看哪，伊拉拿树枝凑到自家个鼻头上。” “惹动个日子”就是上帝施行忿怒职分开头个日子，正像古代以色列人弃绝了约书亚同迦勒关于应许之地个信息个辰光一样。对盖印信息个弃绝，标明耶路撒冷个罪孽之杯已经满了。约书亚同迦勒表明那一小群人，就是为着教会同遍地个可憎恶之事哀叹哭号个忠心少数人。
Then Moses and Aaron fell on their faces before all the assembly of the congregation of the children of Israel. And Joshua the son of Nun, and Caleb the son of Jephunneh, which were of them that searched the land, rent their clothes: And they spake unto all the company of the children of Israel, saying, The land, which we passed through to search it, is an exceeding good land. If the Lord delight in us, then he will bring us into this land, and give it us; a land which floweth with milk and honey. Only rebel not ye against the Lord, neither fear ye the people of the land; for they are bread for us: their defence is departed from them, and the Lord is with us: fear them not. But all the congregation bade stone them with stones. And the glory of the Lord appeared in the tabernacle of the congregation before all the children of Israel. And the Lord said unto Moses, How long will this people provoke me? and how long will it be ere they believe me, for all the signs which I have showed among them? I will smite them with the pestilence, and disinherit them, and will make of thee a greater nation and mightier than they. Numbers 14:5–12.
于是，摩西搭亚伦就扑勒伊色列众会众全会个面前。嫩个儿子约书亚搭耶孚尼个儿子迦勒，就是探过该地个人，撕裂仔自家个衣裳；伊拉对伊色列众人全会讲：“阿拉经过探查个该块地，实在是极其美好个地。若是耶和华喜悦阿拉，伊就要领阿拉进到该地，把该地赐拨阿拉；该地是流奶搭蜜个地。只是侬拉勿要背叛耶和华，也勿要惊该地个百姓；因为伊拉是阿拉个食物。伊拉个荫庇已经离开伊拉，耶和华搭阿拉同在；勿要怕伊拉。”然而全会众吩咐用石头掼死伊拉。耶和华个荣光就勒会幕中向伊色列众子民显现。耶和华对摩西讲：“该百姓惹我发怒，要到几时呢？我勒伊拉中间所显个一切神迹，伊拉总勿信我，要到几时呢？我要用瘟疫击打伊拉，弃绝伊拉；倒要使侬成为比伊拉更大、更强个国。”《民数记》14:5–12。
The “provocation” that was brought about by the rebels in Numbers, and also in Ezekiel is based upon the rebel’s refusal to acknowledge the “signs” that have been manifested. The “signs” that were rejected in the time of Moses, were the “signs” that typified the manifestation of the power of God in the history of the Millerites. Ancient Israel provoked God by rejecting the “signs” of the manifestation of his power in their foundational history. In the sealing time of the one hundred and forty-four thousand, modern Israel also rejects (turns its back against) the very foundational history that was to be the “sign,” that would allow them to “recognize” the repetition of the history of the Midnight Cry which is repeated in the last days.
《民數記》裡叛逆之人所引起个「激怒」，並《以西結書》裡个，也是立牢叛逆之人弗肯承認所已經顯明出来个「兆頭」之上。摩西辰光所受人棄絕个「兆頭」，就是預表上帝權能顯現於米勒派歷史當中个「兆頭」。古以色列因著棄絕伊權能顯現於渠立基歷史當中个「兆頭」，就激怒了上帝。到十四萬四千人受印个辰光，現代以色列也同樣棄絕（轉背背向）正正是該當作為「兆頭」个立基歷史；就是該個「兆頭」本來會使佢拉得以「認出」末後日子裡頭所重演个半夜呼聲歷史之重複。
God allows the rebels to see the repetition of the manifestation of the power of God, for it was the repetition of the manifestation of the power of God that was not only the latter rain, but the truth that would have saved them if they would have been among those who loved the truth.
上帝容許箇些悖逆者看見上帝權能顯現個重複；因為所重複個上帝權能之顯現，弗但是晚雨，也是若是伊拉曾列在那些愛真理之人當中、就會拯救伊拉個真理。
The identification of the four abominations of Ezekiel eight as symbols of the four generations of Laodicean Adventism is part of the message that is unsealed by the Lion of the tribe of Judah in the last days. The first generation began at the rebellion of 1863, and twenty-five years later in 1888, the rebellion that marked the beginning of the second generation with the symbol of secret chambers arrived. Thirty-one years later, in 1919, the publication of the book by W. W. Prescott titled, The Doctrine of Christ, marked the beginning of the third generation, which Ezekiel had represented as women weeping for Tammuz. Thirty-eight years after that, in 1957, with the publication of the book, Questions on Doctrine, the fourth generation arrived that identifies the time when the rebels will turn against the sealing message that arises from the east, and worship the sun.
以西結第八章所記个四樣可憎之事，認作老底嘉復臨派四代个表號，乃係末後日子猶大支派个獅子所開啟之信息个一部分。頭一代起自一八六三年个背叛；二十五年後，到了一八八八年，那標誌第二代起頭个背叛來到，以密室个表號顯明。再過三十一年，到了一九一九年，W. W. Prescott 所著《The Doctrine of Christ》一書个出版，標誌第三代个起頭；以西結曾以婦女為塔模斯哀哭來表明此代。自彼以後三十八年，到了一九五七年，隨著《Questions on Doctrine》一書个出版，第四代來到了；此代指明个時候，乃係悖逆之人要轉而敵對那自東方興起个印封信息，並且敬拜日頭。
We will begin to consider the second generation of Laodicean Adventism’s rebellion that arrived at the Minneapolis General Conference in 1888. It is important to remember that all four of Ezekiel’s abominations occur in Jerusalem, though they represent a progressive history of rebellion, it is always addressing the rebellion that occurs within the city that represents Laodicean Adventism in the last days.
阿拉将要开始审视老底嘉复临信仰之悖逆个第二代，伊到达 1888 年明尼阿波利斯总会。应当牢记，以西结所记个四样可憎之事侪发生勒耶路撒冷；虽则伊拉表明一段渐进个悖逆历史，所针对个总归是发生勒该城之内个悖逆，而该城正象征末后辰光个老底嘉复临信仰。
“As one of the signs of Jerusalem’s destruction, Christ had said, ‘Many false prophets shall rise, and shall deceive many.’ False prophets did rise, deceiving the people, and leading great numbers into the desert. Magicians and sorcerers, claiming miraculous power, drew the people after them into the mountain solitudes. But this prophecy was spoken also for the last days. This sign is given as a sign of the Second Advent. Even now false christs and false prophets are showing signs and wonders to seduce His disciples. Do we not hear the cry, ‘Behold, He is in the desert’? Have not thousands gone forth into the desert, hoping to find Christ? And from thousands of gatherings where men profess to hold communion with departed spirits is not the call now heard, ‘Behold, He is in the secret chambers’? This is the very claim that spiritism puts forth. But what says Christ? ‘Believe it not. For as the lightning cometh out of the east, and shineth even unto the west; so shall also the coming of the Son of man be.’” The Desire of Ages, 631.
「做耶路撒冷毀滅個徵兆之一，基督曾講過：『好些假先知要起來，迷惑許多人。』假先知實在起來了，迷惑百姓，也引領許多人進入曠野。行邪術個同巫師，自稱有神奇個能力，吸引百姓跟從伊拉到山野僻靜個所在去。弗過，該個預言也是為末後個日子講個。該個徵兆也賜下來做第二次降臨個徵兆。就算到如今，假基督同假先知也正在顯出神蹟奇事，要引誘伊個門徒。阿拉豈弗聽見該個喊聲：『看哪，伊勒曠野裡！』豈弗有成千上萬個人出去到曠野裡，指望尋著基督？又從成千上萬個聚會裡，勒許多人自稱同死去個靈交通個地方，現今豈弗也聽見該個呼聲：『看哪，伊勒密室裡！』這正是交鬼術所提出個講法。弗過基督咋個講？『弗要信。因為閃電從東邊發出，直照到西邊；人子降臨，也要介樣。』」——《歷代願望》，631。
The secret chambers are a symbol of spiritualism, and the second abomination of Ezekiel chapter eight, takes place within the temple, where earthly images had been secretly hung upon the walls.
暗室乃属灵主义个象征；而《以西结书》第八章里向个第二桩可憎之事，便发生勒圣殿里向，彼处有人暗暗地将属地个形像挂勒墙壁浪。
So I went in and saw; and behold every form of creeping things, and abominable beasts, and all the idols of the house of Israel, portrayed upon the wall round about. And there stood before them seventy men of the ancients of the house of Israel, and in the midst of them stood Jaazaniah the son of Shaphan, with every man his censer in his hand; and a thick cloud of incense went up. Then said he unto me, Son of man, hast thou seen what the ancients of the house of Israel do in the dark, every man in the chambers of his imagery? for they say, The Lord seeth us not; the Lord hath forsaken the earth. Ezekiel 8:10–12.
故此我进其内去看；看哪，四围墙壁上画着各样爬物之形，可憎恶个兽，并以色列家一切偶像。彼面前立着以色列家个长老七十人，其中沙番个儿子雅撒尼亚立勒当中；各人手里拿着己个香炉，香烟浓厚，上腾而起。 伊就对我讲：“人子啊，以色列家个长老暗中所行个事，你看见了么？各人在自家画像个密室里行这等事；因为伊拉讲：主看弗见阿拉；主已经离弃此地了。” 以西结书 8:10–12.
Ezekiel sees “the idols of the house of Israel, portrayed upon the walls” of the sanctuary, but he is plainly told that this rebellion is also occurring within each of the ancient men’s “chambers of imagery.” The rebellion within the literal temple identifies the rebellion within the human temple.
以西結看見聖所牆壁上「以色列家个偶像，畫勒其上」，毋過伊也分明受告知：箇種悖逆同樣發生勒每一位老年人个「圖像之室」當中。字面个殿裡个悖逆，指出人个殿裡个悖逆。
“In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. Malachi 3:1–3 quoted.” The Desire of Ages, 161.
「耶穌將殿裏屬世界个買賣人趕淨，藉此宣告伊个使命，就是要將人心從罪个污穢裏潔淨出來——從敗壞靈魂个屬地私慾、自私个情慾、邪惡个習慣當中潔淨出來。瑪拉基書 3:1–3 引。」《歷代願望》，161。
The second abomination represented a manifestation of wickedness both within the church, and the minds of the elders that were to be the church’s guardians. The wickedness there manifested is the wickedness of spiritualism. In the days of Noah, when every imagination of men’s hearts were wicked, the antediluvians had filled up their cup of iniquity.
第二樁可憎个事，表明仔邪惡个顯現，弗單係喺教會裡向，也喺本該做教會守護者个長老心思裡向。喺該地所顯現个邪惡，就是招魂術个邪惡。喺挪亞个日子裡，當人心裡一切所思想个攏是邪惡个辰光，洪水以前个人已經盛滿仔佢拉罪孽个杯。
And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually. Genesis 6:5.
上帝看見人勒地上个邪惡大到極點，而且伊心思意念所想个，終日只歸於惡。創世記 6:5。
The second generation identifies when spiritualism entered into both the leaders of Jerusalem, and also into the corporate structure of Laodicean Adventism. What “the ancients of the house of Israel” did “in the dark,” “in” their “chambers of” “imagery,” identifies “that every imagination of the thoughts of” their hearts “was only evil.” Sister White is clear that the destruction of Jerusalem represents the end of the world, and the testimony of the flood in Noah’s age also represents the end of the world. In the last days those who refuse to be sanctified by the truth are overtaken by spiritualism, as represented by the second abomination of Ezekiel chapter eight.
第二代指出，靈交主義是啥辰光進入耶路撒冷个領袖當中，也進入老底嘉復臨運動整體組織結構个。「以色列家个長老」喺「暗中」喺佢拉「圖像个密室」裡所做个事，顯明佢拉心思意念个一切想像「盡是邪惡」。懷姊妹講得明明白白：耶路撒冷个毀滅表明世界个末了；挪亞時代洪水个見證，也同樣表明世界个末了。喺末後个日子，凡拒絕受真理成聖个人，就會被靈交主義所勝過；以西結書第八章第二個可憎之事所表明个，正是這件事。
The second abomination of Ezekiel represents the rebellion that arrived in 1888, and becomes the symbol of the second generation, but more than this, 1888, and all that it represents or is represented by, was repeated on September 11, 2001. Sister White specifically identifies that in 1888, the mighty angel of Revelation eighteen descended, and therefore the history represents the time when the great buildings of New York City were to be thrown down by a touch from God, and Revelation eighteen, verses one through three were to be fulfilled.
以西結書當中第二樁可憎之事，表明一八八八年所來到个背叛，並且成為第二代个象徵；毋過，弗單單如此，一八八八年，以及凡其所表明个，抑或由其所象徵个，攏勒二〇〇一年九月十一號重演。懷愛倫姊妹特別指出，勒一八八八年，啟示錄第十八章个大力天使降臨；因此，該段歷史就表明，紐約城个大樓群將要因着神个一觸而傾覆，並且啟示錄第十八章一節到三節將要應驗。
“An unwillingness to yield up preconceived opinions, and to accept this truth, lay at the foundation of a large share of the opposition manifested at Minneapolis against the Lord’s message through Brethren Waggoner and Jones. By exciting that opposition Satan succeeded in shutting away from our people, in a great measure, the special power of the Holy Spirit that God longed to impart to them. The enemy prevented them from obtaining that efficiency which might have been theirs in carrying the truth to the world, as the apostles proclaimed it after the day of Pentecost. The light that is to lighten the whole earth with its glory was resisted, and by the action of our own brethren has been in a great degree kept away from the world.” Selected Messages, book 1, 235.
“勿肯放下预先抱定个意见，也勿肯接受此项真理，乃系明尼阿波利斯对于主借瓦格纳同琼斯两位弟兄所赐信息，所显出大半反对个根底。撒但激起此种反对，就成功地大大拦阻上帝所切望赐拨我拉百姓个圣灵特别能力，弗许伊临到伊拉。仇敌拦阻伊拉得着本来可以属乎伊拉个功效，致使伊拉弗能像五旬节以后使徒所传讲个样式，将真理传到世界。那本当以其荣耀照亮全地个光，受着抗拒；并且由于我拉自家弟兄个作为，已经大大地被拦阻，弗得临到世界。”《信息选粹》卷一，235。
The history of 1888, provided the example of the rejection of the message of the latter rain that arrived on September 11, 2001. 1888 is a symbol of the second generation of Laodicean Adventism, that is represented by Ezekiel’s second abomination, and the history therein identifies a rebellion that was typified by the seventy elders in Ezekiel. Their rebellion represented spiritualism, and paralleled the cup of probationary time being fulfilled in the time of Noah. The rejection of the message illustrated the rejection by the leadership of the message of the latter rain, which was to identify the arrival of the third Woe of Islam.
1888年个历史，提供了一个例证，显明了2001年9月11日来到个晚雨信息是怎样被拒绝个。1888乃是老底嘉复临信仰第二代个象征，这一代由以西结书里第二个可憎之事所表明；其中个历史指出了一场悖逆，这场悖逆乃是以西结书里七十个长老所预表个。伊拉个悖逆代表了属灵主义，并且同挪亚辰光恩典宽容时期个杯满盈相平行。对这信息个拒绝，说明了领袖层对于晚雨信息个拒绝；而这信息本是要指明伊斯兰第三样灾祸个来到。
“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.
「後期个雨欲落勒上帝个子民身浪。一位大能个天使欲對天浪落下來，遍地儕要因伊个榮光得著照亮。」《Review and Herald》，1891 年 4 月 21 日。
The leadership that in 1888 rejected the message, typified the rejection of the message of Islam on September 11, 2001, but God intends to produce a manifestation of power that those leaders will witness as part of his judgment upon them. The manifestation of the power of the latter rain occurs at the end of the period of the sealing. It began on September 11, 2001, but it reaches its climax at the end of the three-and-a-half days of Revelation eleven, when the “great earthquake” arrives.
1888年拒绝此信息个领导层，预表了2001年9月11日对伊斯兰信息个拒绝；然则上帝有意显出一种能力个彰显，叫许个领导亲眼看见，这乃是祂降临在许身上审判个一部分。后雨能力个彰显，发生勒盖印时期个末了。伊自2001年9月11日起首，然则到《启示录》第十一章所讲个三日半终了、当“ 大地震 ”来到个辰光，才达到其顶点。
The message of 1888, was the Laodicean message, the last call for a former chosen people who were then in the process of being passed by.
一八八八年个信息，就係寫喺老底嘉個信息，係向著一班先前蒙揀選、當時正喺被越過个子民所發出个末後呼召。
“The message given us by A. T. Jones, and E. J. Waggoner is the message of God to the Laodicean church, and woe be unto anyone who professes to believe the truth and yet does not reflect to others the God-given rays.” The 1888 Materials, 1053.
「A. T. Jones 搭 E. J. Waggoner 赐拨阿拉个信息，乃是上帝赐拨老底嘉教会个信息；凡自称相信真理，却弗向别人反映上帝所赐个光芒个人，有祸了。」《1888 Materials》，1053。
The message of 1888, represented the message that identified that when the great buildings of New York City were thrown down on September 11, 2001, the straight testimony to the Laodicean church was to be given, and the straight testimony is the message of Islam of the third Woe that, when breathed upon a backslidden people, has the power to bring them to life as a mighty army.
一八八八年个信息，所表明个，就系当纽约城个大厦于二〇〇一年九月十一日被推倒个辰光，应当向老底嘉教会传讲直率个见证；而此直率个见证，就系第三样灾祸个伊斯兰信息；此信息，当其吹在一班背道个百姓身上个辰光，有能力使伊拉复活，成为一支强大个军队。
“A straight testimony must be borne to our churches and institutions, to arouse the sleeping ones.’
「必須向我儕个教會同機構作出正直个見證，為着喚醒該啲沉睡个人。」
“When the word of the Lord is believed and obeyed, steady advancement will be made. Let us now see our great need. The Lord cannot use us until he breathes life into the dry bones. I heard the words spoken: ‘Without the deep moving of the Spirit of God upon the heart, without its life-giving influence, truth becomes a dead letter.’” Review and Herald, November 18, 1902.
「当主个话语受人相信并顺服个辰光，就会有稳当个进步。让伲此刻来看见伲大大个需要。主若弗向枯骨吹入生命，就弗能使用伲。我听见所讲个话：『若无上帝个灵对人心深切个感动，若无伊赐生命个影响，真理就变做死字句。』」Review and Herald, November 18, 1902.
1888 marks the beginning of the second generation of Adventism, but it also provides a line of prophecy that aligns with the last days. On September 11, 2001 God led the people who chose to accept that the attack of Islam upon the earth beast was a fulfillment of prophecy back to the old paths. God’s people needed to return to the jewels of William Miller and become educated upon the foundational truths that included the fulfillment of the first and second Woes, that in turn established the arrival of the third Woe at that time. Once those people returned to those old paths they were led to see the sacredness of Habakkuk’s two tables.
一八八八年标志着复临运动第二代个开始，弗过伊也提供了一条同末后日子相契合个预言线。到二〇〇一年九月十一日，上帝引导了拣选接受伊斯兰对地兽个攻击乃是预言应验个人，回到古旧个路径。上帝个子民需要回转到威廉·米勒个珠宝那里，并受教于那些根基个真理；这些真理包括头一个同第二个灾祸个应验，而伊拉转过来就在彼时确立了第三个灾祸个来到。等到那些人回到那些古旧个路径以后，伊拉就被引到看见哈巴谷两块表个神圣性。
The rebellion of 1863 against Habakkuk’s two tables, which are Miller’s jewels and also the foundations of Adventism, typified a rebellion that was repeated on September 11, 2001; for once again the leadership of Laodicean Adventism was given opportunity to uphold the jewels of Miller, or reject them. All four generations of Adventism that are represented in Ezekiel eight, are also representing the rebellion of Laodicean Adventism on September 11, 2001.
1863年反抗哈巴谷两块版个背叛——也就是米勒个珍宝、并且亦是复临信仰个根基——预表了一场喺2001年9月11号重新重演个背叛；因为到咾一趟，老底嘉复临信仰个领袖层又得着机会，或维护米勒个珍宝，或弃绝伊拉。以西结书第八章所表明个复临信仰四代人，也都同时表明了老底嘉复临信仰喺2001年9月11号个背叛。
We will continue to identify the second generation of Laodicean Adventism in the next article.
阿拉將會勒下一篇文章裡，繼續辨明老底嘉復臨信仰个第二代。
“God created man with affections capable of embracing eternal realities. These affections were to be kept pure and holy, free from all earthliness. But human beings have lost eternity out of their reckoning. God, the Alpha and Omega, the beginning and the end, the One who holds in His keeping the destiny of every soul, is forgotten. Supposing themselves to be mighty in knowledge, men have let themselves down to the lowest level in God’s sight.
「上帝造人，賜伊有感情，能容納永恆个實際。呢啲感情本該保守清潔聖潔，脫離一切屬地之氣。然而，人已經弗再把永恆算勒伊个思想之中。上帝，阿拉法同俄梅戛，起頭同末了，掌管每一個靈魂命運个主，反倒被人忘記。人自以為知識強大，卻使自家墮落到上帝眼中最卑下个地步。」
“The mind of man has become earthly. In the place of revealing the impress of divinity, it reveals the impress of humanity. In its chambers are seen the imagery of earth. The debasing practises which prevailed in the days of Noah, placing the inhabitants of that age beyond hope of salvation, are seen today.” Signs of the Times, December 18, 1901.
「人个心思已经变做属地个。佢弗再显明神性个印记，倒显明人性个印记。㑚个内室里向，看得见属地个形像。挪亚辰光通行个卑污行为，叫彼辰光个居民失脱得救个指望，今朝也看得见。」《Signs of the Times》，1901年12月18日。