God never changes, and therefore Adventism is judged in its fourth generation.
上帝永不改變，因此，復臨信仰在其第四代中受審判。
“‘And he called to the man clothed with linen, which had the writer’s inkhorn by his side; and the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof. And to the others he said in mine hearing, 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.’
「祂呼叫那身穿細麻衣、腰間帶着墨盒的人；耶和華對他說：你要走遍城中，走遍耶路撒冷，在那些因城中所行一切可憎之事而歎息哀哭的人額上作記號。祂又在我耳中對其餘的人說：你們要跟隨他走遍全城，施行擊殺；你們的眼不可顧惜，也不可憐憫：要把老少、處女、孩童，和婦女，盡都殺滅；只是凡有記號的人，你們都不可挨近；並要從我的聖所起首。於是他們就從殿前的長老開始。」
“Jesus is about to leave the mercy seat of the heavenly sanctuary to put on garments of vengeance and pour out His wrath in judgments upon those who have not responded to the light God has given them. ‘Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil.’ Instead of being softened by the patience and long forbearance that the Lord has exercised toward them, those who fear not God and love not the truth strengthen their hearts in their evil course. But there are limits even to the forbearance of God, and many are exceeding these boundaries. They have overrun the limits of grace, and therefore God must interfere and vindicate His own honor.
「耶穌快要離開天上聖所嘅施恩座，披上報仇嘅衣服，向嗰啲冇回應上帝所賜畀佢哋之亮光嘅人，在審判中傾倒祂嘅忿怒。『因為斷定罪名，不立刻施刑，所以世人滿心作惡。』主一直向佢哋所施行嘅忍耐同長久寬容，並冇使佢哋嘅心變得柔和；相反，嗰啲唔敬畏上帝、又唔愛真理嘅人，倒使自己喺邪惡嘅道路上愈發剛硬。然而，就連上帝嘅寬容都有限度，而且有好多人正越過呢啲界限。佢哋已經逾越恩典嘅界限，因此，上帝必須出手干預，維護祂自己嘅尊榮。」
“Of the Amorites the Lord said: ‘In the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full.’ Although this nation was conspicuous because of its idolatry and corruption, it had not yet filled up the cup of its iniquity, and God would not give command for its utter destruction. The people were to see the divine power manifested in a marked manner, that they might be left without excuse. 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.
論到亞摩利人，主曾說：「到咗第四代，佢哋必返到呢度，因為亞摩利人嘅罪孽仲未滿盈。」呢個民族雖然因拜偶像同敗壞而特別顯著，但佢哋罪孽嘅杯尚未斟滿，因此上帝唔會下令將佢哋盡行滅絕。百姓必要清楚看見神聖嘅大能以顯著嘅方式彰顯出嚟，好叫佢哋無可推諉。滿有憐憫嘅創造主願意容忍佢哋嘅罪孽，直到第四代。到嗰時，若仍然睇唔見有任何向好嘅改變，祂嘅審判就要臨到佢哋。
“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. There is no more pleading of mercy in their behalf.
「嗰位無限者以毫無差誤嘅準確，仍然同萬國逐一清算。當祂以呼召悔改嚟施予憐憫之時，呢個帳目仍然保持開放；但當數目達到上帝所定嘅某一限度，祂憤怒嘅施行就開始。帳目結清。神聖嘅忍耐止息。唔再有為佢哋代求憐憫。」
“The prophet, looking down the ages, had this time presented before his vision. The nations of this age have been the recipients of unprecedented mercies. The choicest of heaven’s blessings have been given them, but increased pride, covetousness, idolatry, contempt of God, and base ingratitude are written against them. They are fast closing up their account with God.
「先知縱觀歷代，於異象中看見了這一時期。今世列國曾領受空前的憐憫。天上最寶貴的福澤已賜予他們；然而，他們卻被記下更深的驕傲、貪婪、拜偶像、藐視上帝，並卑劣的忘恩負義。他們正迅速了結自己與上帝之間的帳目。 」
“But that which causes me to tremble is the fact that those who have had the greatest light and privileges have become contaminated by the prevailing iniquity. Influenced by the unrighteous around them, many, even of those who profess the truth, have grown cold and are borne down by the strong current of evil. The universal scorn thrown upon true piety and holiness leads those who do not connect closely with God to lose their reverence for His law. If they were following the light and obeying the truth from the heart, this holy law would seem even more precious to them when thus despised and set aside. As the disrespect for God’s law becomes more manifest, the line of demarcation between its observers and the world becomes more distinct. Love for the divine precepts increases with one class according as contempt for them increases with another class.
「然而，使我戰慄的，乃是這一事實：那些曾得着最大亮光與特權的人，竟已被流行的罪孽所玷污。在他們周圍不義之人的影響之下，許多人，甚至包括那些自稱信奉真理的人，也已變得冷淡，並被罪惡的強大洪流壓倒。那普遍加諸真正虔誠與聖潔之上的輕蔑，使那些沒有與上帝緊密聯合的人，失去對祂律法的敬畏。若他們乃是跟從亮光，並從心裏順從真理，這神聖的律法在遭人如此藐視和廢棄之時，於他們看來便更顯寶貴。當人對上帝律法的不敬愈益顯明之時，遵守律法的人與世人之間的分界線，也就愈加分明。對神聖誡命的愛，在一等人中，乃是隨着另一等人對之輕蔑的增加而增長。」
“The crisis is fast approaching. The rapidly swelling figures show that the time for God’s visitation has about come. Although loath to punish, nevertheless He will punish, and that speedily. Those who walk in the light will see signs of the approaching peril; but they are not to sit in quiet, unconcerned expectancy of the ruin, comforting themselves with the belief that God will shelter His people in the day of visitation. Far from it. They should realize that it is their duty to labor diligently to save others, looking with strong faith to God for help. ‘The effectual fervent prayer of a righteous man availeth much.’
「危機正迅速逼近。數字急遽上升，顯示上帝眷臨的時候幾乎已到。祂雖不願施行懲罰，然而祂仍必懲罰，而且必迅速而行。凡行在光中之人，必看見那將臨之危險的徵兆；但他們不應安坐沉靜、漠不關心地等待毀滅來到，自我安慰說，上帝必在眷臨之日庇護祂的子民。斷乎不是如此。他們應當明白，殷勤作工拯救他人，並以堅強的信心仰望上帝的幫助，乃是他們的本分。『義人懇切熱誠的祈禱，大有功效。』」
“The leaven of godliness has not entirely lost its power. At the time when the danger and depression of the church are greatest, the little company who are standing in the light will be sighing and crying for the abominations that are done in the land. But more especially will their prayers arise in behalf of the church because its members are doing after the manner of the world.
「敬虔嘅酵並未完全失去佢嘅能力。當教會嘅危險同沮喪達到最深重嘅時候，嗰一小群站立喺光中嘅人，必會為地上所行嘅可憎之事歎息哀哭。但佢哋嘅祈禱尤其會為教會而上達，因為教會嘅肢體正照住世界嘅樣式而行。
“The earnest prayers of this faithful few will not be in vain. When the Lord comes forth as an avenger, He will also come as a protector of all those who have preserved the faith in its purity and kept themselves unspotted from the world. It is at this time that God has promised to avenge His own elect which cry day and night unto Him, though He bear long with them.
「呢少數忠信之人懇切嘅禱告，必不徒然。當主以報仇者嘅身分出嚟嘅時候，祂亦都要作一切持守純正信仰、並保守自己不沾染世俗之人嘅保護者。正係喺呢個時候，上帝已應許要為祂自己所揀選、晝夜向祂呼求嘅人伸冤，雖然祂向佢哋忍耐多時。」
“The command is: ‘Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’ These sighing, crying ones had been holding forth the words of life; they had reproved, counseled, and entreated. Some who had been dishonoring God repented and humbled their hearts before Him. But the glory of the Lord had departed from Israel; although many still continued the forms of religion, His power and presence were lacking.” Testimonies, volume 5, 207–210.
命令乃是：「你要走遍城中，走遍耶路撒冷城中，在那些因城中所行一切可憎之事而歎息哀哭之人的額上作記號。」這些歎息哀哭的人一直傳揚生命之道；他們曾責備、勸戒、懇求。那些一直羞辱上帝的人中，有些悔改了，並在祂面前使自己的心自卑。但主的榮耀已經離開了以色列；雖然仍有許多人繼續維持宗教的形式，祂的能力和同在卻已不在了。」《證言》卷五，207–210。
The illustration of God’s judgment that Sister White is identifying in the passage is the judgment brought upon the city of Jerusalem, which in the last days is the Seventh-day Adventist church. The judgment is finalized at the Sunday law, for it is there that the seal of God and mark of the beast are impressed. Ezekiel chapter eight identifies four escalating abominations. The first verse emphasizes the vision is to be understood just before probation closes by identifying the fifth day of the sixth month of the sixth year.
懷師喺呢段文字中所指出、作為上帝審判之說明嘅，乃係臨到耶路撒冷城嘅審判；而喺末後嘅日子，耶路撒冷城就係指第七日安息日會。呢項審判喺星期日法令之時完成，因為正係喺嗰時，上帝嘅印記同獸嘅印記被蓋上。以西結書第八章指出四種層層加劇嘅可憎之事。第一節強調，呢個異象係要喺恩門關閉之前不久去理解，方法係指出第六年六月初五。
Ezekiel did not need to include that historical point of reference. He could have simply written, “And it came to pass as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me.” The fact that he included the reference to the day before “666,” is a prophetic reference for students of prophecy. The reference for those who have the victory of the number of the beast’s name know “666,” is an element of the Revelation of Jesus Christ, which is unsealed just before probation closes. They know this for they are the people of God, that according to Peter, “in times past were not the people of God.”
以西結本不需要加上那一個歷史參照點。他大可以簡單寫道：「我坐喺自己屋企裏面，猶大嘅長老坐喺我面前；主耶和華嘅手就喺嗰度臨到我身上。」但佢加上「666」之前一日呢個日期嘅提及，乃係畀研習預言之人嘅一個先知性指涉。至於嗰啲得勝獸名之數嘅人，佢哋知道「666」乃係耶穌基督啟示錄嘅一個元素，而呢啟示係喺恩門關閉之前不久先被揭開。佢哋知道呢一點，因為佢哋係神嘅子民；正如彼得所講，佢哋「從前算不得子民，現在卻作了神的子民。」
In 1 Peter chapter two the people who are now the people of God, “have tasted that the Lord is gracious.” They are those who have prophetically “eaten” the word of God, as opposed to those who refused to eat the word of God. All the prophets speak of the last days, and in John chapter six, Jesus gave the message that His disciples must eat His flesh and drink His blood. In that chapter the disciples that refused to eat His flesh and drink His blood, did so in verse sixty-six.
喺《彼得前書》第二章，現今成為神子民嘅人，「已經嘗過主恩嘅滋味」。佢哋就係嗰啲喺預言上「食咗」神嘅話語嘅人，相對於嗰啲拒絕食神話語嘅人。眾先知都講論末後嘅日子，而喺《約翰福音》第六章，耶穌傳講咗一個信息，就係祂嘅門徒必須食祂嘅肉、飲祂嘅血。喺嗰一章，嗰啲拒絕食祂嘅肉、飲祂嘅血嘅門徒，就係喺第六十六節咁樣做。
From that time many of his disciples went back, and walked no more with him. John 6:66.
從那時起，祂的門徒中有好些退去，不再與祂同行。約翰福音 6:66。
The wise who eat the flesh and drink the blood of Christ in the last days, understand that Christ as Palmoni, is the Wonderful Numberer, and they recognize His signature when it is presented. The number “665,” in the opening verse of Ezekiel eight, is there, for any who wish to see, that it is identifying at least two important prophetic points. The first is that the message is to be understood as covering a period of time before the Sunday law. The second is that the number “666” is in one of only two verses in the book of Revelation, that is qualified by identifying that the “wise” would understand in the last days.
末世之中，那些吃基督之肉、喝基督之血的智慧人，明白基督作為 Palmoni，乃是奇妙的數算者；當祂的印記被呈現之時，他們便能辨認出來。以西結書第八章開首的一節之中，「665」這個數字乃是放在那裡，給一切願意看見的人看見，為要指明至少兩個重要的預言要點。第一，這信息當被理解為涵蓋星期日法案之前的一段時期。第二，「666」這個數字乃出現在《啟示錄》全書僅有的兩節經文之一，而這節經文又藉着指出「智慧人」必在末世明白，從而加以限定。
Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six. Revelation 13:18.
在此有智慧。凡有聰明的，可以算計那獸的數目；因為這是人的數目；牠的數目是六百六十六。啟示錄 13:18。
The “wise” who understand the increase of knowledge in the last days, when the Revelation of Jesus Christ is unsealed will know that “666,” is an important prophetic symbol for they will have gotten victory over the number. Ezekiel therefore introduces an escalating rebellion in chapter eight, that is represented by four increasing abominations. The final identifies the foolish as bowing down to the sun, thus marking the judgment of Jerusalem (Adventism), in the last days. That judgment takes place in the fourth generation. The four abominations are the symbols of the four generations of Laodicean Adventism.
那些明白末後日子知識增長之「智慧人」，當耶穌基督的啟示被開啟、不再封住之時，就必知道「666」乃是一個重要的先知性象徵，因為他們已經勝過了那數目。因此，以西結在第八章引入了一場愈演愈烈的悖逆，乃由四件層層加增的可憎之事所表徵。最後一件指出愚拙人向日頭下拜，從而標示出末後日子耶路撒冷（復臨信徒）所受的審判。那審判乃發生於第四代。這四件可憎之事，乃是老底嘉復臨信徒四代的象徵。
The first generation began in 1863, with the rebellion against Moses’ oath of “seven times.” Twenty-five years later, the rebellion of 1888 was manifested. Thirty-one years later the rebellion of 1919 occurred, represented by W. W. Prescott’s book, “The Doctrine of Christ”. Thirty-eight years after that, in 1957, the rebellion represented by the book, “Questions on Doctrine” took place. We will now begin to demonstrate why these four waymarks align with the four abominations of Ezekiel eight.
第一代始於1863年，伴隨着對摩西「七倍」誓言的悖逆。二十五年後，1888年的悖逆顯明出來。再過三十一年，1919年的悖逆發生了，由 W. W. Prescott 的著作《The Doctrine of Christ》所代表。其後三十八年，即1957年，由《Questions on Doctrine》一書所代表的悖逆發生了。現在我們將開始證明，為何這四個路標與以西結書第八章中的四件可憎之事彼此對應。
In 1863, Laodicean Adventism introduced a new chart to replace the two charts that were fulfillments of Habakkuk chapter two’s command to, “write the vision and make it plain upon tables.” The 1863 chart dropped the “seven times” from the prophetic illustration, as it had been on the two sacred charts along with the 1260, 1290, and 1335. In Habakkuk the command identified that the tables (in the plural) would be published in a fashion that, “he may run that readeth it.” The 1863 chart was so far off the mark, that it required a handout of explanation to go with it. It was not possible to look at the 1863 chart and “run” without an extra handout.
喺1863年，老底嘉時期嘅復臨主義提出咗一幅新圖表，取代咗嗰兩幅作為哈巴谷書第二章「將呢默示明明地寫喺版上」之命令應驗嘅圖表。1863年嘅圖表將「七次」由預言性圖示之中刪去；而喺先前嗰兩幅神聖圖表上，「七次」原本同1260、1290同1335一樣都列於其中。喺哈巴谷書入面，呢項命令指出嗰啲版（複數）將會以一種方式刊行，叫「讀的人可以奔跑」。1863年嗰幅圖表偏離準繩之遠，以致必須附上一份說明單張先得。單憑觀看1863年嘅圖表，而冇額外附上說明單張，係唔可能「奔跑」嘅。
And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. Habakkuk 2:2.
主回答我說：「將這默示寫下來，明明地寫在版上，使讀的人可以快快奔跑。」哈巴谷書 2:2。
The 1863, chart was a counterfeit designed to cover up the true, just as William Miller saw in his dream. The two sacred charts were the symbol of the covenant that Christ made with the people who had just taken the position as the true Protestant horn of the earth beast. Those two charts represented a symbol of the covenant relationship between the Millerites and Christ, who suddenly came to His temple in 1844, and when He came, He came as the Messenger of the Covenant. Ancient Israel illustrates modern Israel, and when Christ took ancient Israel out of the bondage of Egypt, He typified the time when He was to take modern Israel out of the bondage of twelve hundred and sixty years of papal rule. Sister White repeatedly upholds these two histories as parallel histories.
1863年嘅圖表，乃係一個為咗掩蓋真實而設計出嚟嘅冒牌之物，正如威廉·米勒喺佢嘅夢中所見一樣。嗰兩張神聖嘅圖表，乃係基督同嗰班啱啱取咗地獸嗰真正新教之角立場嘅子民所立之約嘅象徵。嗰兩張圖表，代表住米勒派同基督之間立約關係嘅象徵；基督喺1844年忽然來到祂嘅殿，而當祂來到嘅時候，祂係以立約嘅使者身分而來。古代以色列說明現代以色列；當基督將古代以色列從埃及嘅奴役之中領出嚟嘅時候，祂乃係預表到祂將要把現代以色列從教皇掌權一千二百六十年嘅奴役之中領出嚟嘅時候。懷愛倫姊妹一再維護呢兩段歷史乃係彼此平行嘅歷史。
“Upon us is shining the accumulated light of past ages. The record of Israel’s forgetfulness has been preserved for our enlightenment. In this age God has set His hand to gather unto Himself a people from every nation, kindred, and tongue. In the advent movement He has wrought for His heritage, even as He wrought for the Israelites in leading them from Egypt. In the great disappointment of 1844 the faith of His people was tested as was that of the Hebrews at the Red Sea.” Testimonies, volume 8, 115, 116.
「歷代累積下來的亮光正照耀在我哋身上。以色列人忘記上帝嘅記錄被保存落嚟，係為咗叫我哋得着啟迪。喺呢個時代，上帝已經伸手，從各國、各族、各方、各民之中招聚一班歸於自己嘅子民。喺復臨運動之中，祂為自己嘅產業施行作為，正如祂昔日帶領以色列人出埃及時為佢哋施行作為一樣。喺1844年嗰次大失望之中，祂子民嘅信心受咗考驗，正如希伯來人喺紅海邊所受嘅考驗一樣。」《證言》卷八，115、116頁。
When the Lord entered into covenant with ancient Israel, He gave two tables to represent the covenant relationship. When the Lord entered into covenant with modern Israel, He gave two tables to represent the covenant relationship. The two tables of the Ten Commandments typify Habakkuk’s two tables. He gave them the two tables shortly after the Red Sea crossing, which Sister White aligns with the great disappointment of 1844. Shortly after 1844, in terms of prophetic history, the Lord produced the second table. Ancient Israel was made the depositaries of God’s law, and modern Israel was made the depositaries of not only God’s law, but also those great prophetic truths.
當主與古代以色列立約之時，祂賜下兩塊法版，以表徵這約的關係。當主與現代以色列立約之時，祂也賜下兩塊法版，以表徵這約的關係。十誡的兩塊法版，乃是哈巴谷那兩塊法版的預表。祂在紅海渡過之後不久，將那兩塊法版賜給他們；而懷愛倫姊妹將此事對應於1844年的大失望。就預言歷史而言，在1844年之後不久，主便提出了第二塊法版。古代以色列被立為上帝律法的保管者；而現代以色列被立為不但保管上帝律法，並且保管那些偉大的預言真理的人。
“God has called His church in this day, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth, the messages of the first, second, and third angels, He has separated them from the churches and from the world to bring them into a sacred nearness to Himself. He has made them the depositaries of His law and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world.” Testimonies, volume 5, 455.
「上帝今日呼召祂的教會，正如祂昔日呼召古代以色列一樣，要在地上作光。藉着真理呢把大能的利刃，藉着第一位、第二位同第三位天使的信息，祂已將佢哋從各教會同世界中分別出嚟，為要帶佢哋進入與祂自己神聖而親密嘅關係之中。祂使佢哋成為祂律法嘅受託者，又將此時代偉大嘅預言真理交託畀佢哋。正如交託畀古代以色列嘅神聖聖言一樣，呢啲都係神聖嘅託付，必須傳達畀世界。」《證言》卷五，455。
The first two Commandments identify God’s hatred for idolatry, and in those first two Commandments He identifies that judgment is carried out unto the third and fourth generations, for He identifies that He is a jealous God.
頭兩條誡命表明神對偶像崇拜之恨惡；並且，在那頭兩條誡命之中，祂指出審判要延及三四代，因祂表明自己乃是忌邪的神。
“The law was not spoken at this time exclusively for the benefit of the Hebrews. God honored them by making them the guardians and keepers of His law, but it was to be held as a sacred trust for the whole world. The precepts of the Decalogue are adapted to all mankind, and they were given for the instruction and government of all. Ten precepts, brief, comprehensive, and authoritative, cover the duty of man to God and to his fellow man; and all based upon the great fundamental principle of love. ‘Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbor as thyself.’ Luke 10:27. See also Deuteronomy 6:4, 5; Leviticus 19:18. In the Ten Commandments these principles are carried out in detail, and made applicable to the condition and circumstances of man.
「律法並唔係喺呢個時候單單為咗希伯來人嘅益處而頒講。上帝以佢哋為尊，立佢哋作祂律法嘅守護者同保管者；但呢律法乃係要作為一項神聖嘅託付，為全世界而持守。十誡嘅誡命適合全人類，並且係賜下作為萬人嘅教訓同治理之用。十條誡命，簡明、周全、帶有權威，概括咗人對上帝以及對同胞當盡嘅本分；而且一切都建基於愛呢一條偉大而根本嘅原則之上。『你要盡心、盡性、盡力、盡意愛主你嘅上帝；又要愛鄰舍如同自己。』路加福音 10:27。又參申命記 6:4, 5；利未記 19:18。喺十誡之中，呢啲原則被詳細闡明，並且被定為適用於人類嘅境況同處境。」
“‘Thou shalt have no other gods before Me.’
「除我以外，你不可有別的神。」
“Jehovah, the eternal, self-existent, uncreated One, Himself the Source and Sustainer of all, is alone entitled to supreme reverence and worship. Man is forbidden to give to any other object the first place in his affections or his service. Whatever we cherish that tends to lessen our love for God or to interfere with the service due Him, of that do we make a god.
「耶和華──那永恆、自有、非受造者，祂自己就是萬有之本源與維繫者──惟獨祂配受至高嘅尊崇同敬拜。人不可將自己情感上或事奉上居首位嘅地位，給予任何其他對象。凡我哋所珍愛、而足以削弱我哋對上帝之愛，或妨礙對祂所當盡之事奉嘅，嗰樣我哋就係將之當作神。」
“‘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.’
「不可為自己雕刻偶像，也不可製造天上、地下，和地底下水中百物的任何形像；不可向它們跪拜，也不可事奉它們。」
“The second commandment forbids the worship of the true God by images or similitudes. Many heathen nations claimed that their images were mere figures or symbols by which the Deity was worshiped, but God has declared such worship to be sin. The attempt to represent the Eternal One by material objects would lower man’s conception of God. The mind, turned away from the infinite perfection of Jehovah, would be attracted to the creature rather than to the Creator. And as his conceptions of God were lowered, so would man become degraded.
「第二條誡命禁止人藉着形像或任何相似之物去敬拜真神。許多異教民族聲稱，他們的偶像不過是用以敬拜神明的圖像或象徵；然而，上帝已經宣告，這樣的敬拜乃是罪。企圖用物質之物去表現那位永恆者，必會降低人對上帝的觀念。人的心思一旦離開耶和華無限的完全，便會被受造之物所吸引，而不是歸向創造主。人對上帝的觀念既被降低，人也必隨之墮落。」
“‘I the Lord thy God am a jealous God.’ The close and sacred relation of God to His people is represented under the figure of marriage. Idolatry being spiritual adultery, the displeasure of God against it is fitly called jealousy.” Patriarchs and Prophets, 305, 306.
「『我耶和華你嘅上帝，係忌邪嘅上帝。』上帝同祂子民之間親密而神聖嘅關係，乃係以婚姻作為象徵。既然拜偶像乃屬靈上嘅姦淫，上帝對此所發嘅不悅，稱為忌邪，實在恰如其分。」《先祖與先知》，305、306頁。
God’s jealousy is especially manifested against idolatry, and it is not a coincidence that the first abomination in Ezekiel chapter eight is “an image of jealousy.”
神嘅忌邪，特別係針對拜偶像而彰顯出嚟；而且，以西結書第八章所記載嘅第一件可憎之事乃係「惹動忌邪嘅像」，呢一點絕非偶然。
And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me. Then I beheld, and lo a likeness as the appearance of fire: from the appearance of his loins even downward, fire; and from his loins even upward, as the appearance of brightness, as the colour of amber. And he put forth the form of an hand, and took me by a lock of mine head; and the spirit lifted me up between the earth and the heaven, and brought me in the visions of God to Jerusalem, to the door of the inner gate that looketh toward the north; where was the seat of the image of jealousy, which provoketh to jealousy. And, behold, the glory of the God of Israel was there, according to the vision that I saw in the plain. 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 8:1–5.
第六年，六月初五日，我坐喺屋裏，猶大嘅長老坐喺我面前，主耶和華嘅手喺嗰度臨到我身上。我就觀看，見有一個形像，樣貌好似火；由佢腰以下有火，由佢腰以上有光輝嘅形狀，彷彿光耀嘅精金。佢伸出一隻手嘅樣式，捉住我頭上一綹頭髮；靈就將我提起，喺地與天之間，把我喺神嘅異象中帶到耶路撒冷，去到朝北嘅內門門口；嗰度就係惹動忌邪之像安放嘅所在。看哪，以色列神嘅榮耀喺嗰度，正如我喺平原所見嘅異象一樣。佢對我說：「人子啊，而家你向北舉目觀看。」我就向北舉目觀看；看哪，在祭壇門口嘅北邊，入口之處有呢個惹動忌邪之像。以西結書 8:1–5。
The image of jealousy is the first of four escalating abominations that Ezekiel is shown. The image of jealousy represents the beginning of the first of four generations of escalating rebellion in Adventism. The first generation began in 1863.
惹動嫉恨的像，乃係以西結所見四重愈演愈烈之可憎之事中的第一項。惹動嫉恨的像，象徵住復臨信仰中四代愈演愈烈之悖逆的第一代之開端。第一代始於1863年。
We will continue this study in the next article.
我哋將會喺下一篇文章繼續呢個研讀。
“Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘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. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .
「每一位古代先知發言，與其說是為着佢哋自己嘅時代，不如話更係為着我哋嘅時代；因此，佢哋所發嘅預言，對我哋仍然有效。『佢哋遭遇呢一切事，都要作為鑑戒；並且寫喺經上，正是警戒我哋呢末世嘅人。』哥林多前書 10:11。『佢哋得咗啟示，知道佢哋所傳講嘅呢啲事，不是為自己，乃是為你哋；如今藉着從天上差來嘅聖靈，傳福音給你哋嘅人，已經把呢啲事報給你哋；呢啲事，連天使也切望察看。』彼得前書 1:12。……」
“The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.
「聖經已將其寶藏為這末後一代積存並束集起來。舊約歷史中一切重大事件與莊嚴作為，都已經在這末後的日子於教會中重演，並且仍在重演。」《Selected Messages》，卷3，338-339。