The rebellion of Laodicean Adventism in 1863, has been typified by the curse pronounced against rebuilding Jericho.
一八六三年老底嘉式復臨信仰嘅背逆，乃由那宣告在重建耶利哥之上嘅咒詛所預表。
And Joshua adjured them at that time, saying, Cursed be the man before the Lord, that riseth up and buildeth this city Jericho: he shall lay the foundation thereof in his firstborn, and in his youngest son shall he set up the gates of it. Joshua 6:26.
當時約書亞叫眾人起誓，說：「凡在耶和華面前起來重建這座耶利哥城的人，必受咒詛；他立根基的時候，必喪長子；安設城門的時候，必喪幼子。」約書亞記 6:26。
The rebellion of Laodicean Adventism in 1863, has been typified by the builders rejecting the corner stone.
老底嘉復臨信徒於1863年嘅悖逆，已由建造的人棄絕房角石所預表。
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. Matthew 21:42, 43.
耶穌對他們說：「你們在聖經上從來沒有念過麼：『匠人所棄的石頭，已成了房角的頭塊石頭；這是主所作的，在我們眼中看為希奇。』所以我告訴你們， 神的國必從你們奪去，賜給那能結出其果子的國民。」馬太福音 21:42, 43。
The rebellion of Laodicean Adventism in 1863, has been typified by Aaron’s golden calf.
1863年老底嘉復臨信徒嘅悖逆，已由亞倫嘅金牛犢所預表。
For they said unto me, Make us gods, which shall go before us: for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him. And I said unto them, Whosoever hath any gold, let them break it off. So they gave it me: then I cast it into the fire, and there came out this calf. And when Moses saw that the people were naked; (for Aaron had made them naked unto their shame among their enemies). Exodus 32:23–25.
因為他們對我說：『為我們做神像，可以行在我們前頭；至於這個摩西，就是那個領我們從埃及地上來的人，我們不知道他遭遇了甚麼事。』我便對他們說：『凡有金子的，都摘下來。』於是他們交給我；我把金子扔在火中，這牛犢便出來了。摩西見百姓放肆；（因亞倫使他們放肆，以致在仇敵中間成為羞辱。）出埃及記 32:23–25。
The rebellion of Laodicean Adventism in 1863, has been typified by Jeroboam’s two golden calves.
老底嘉復臨主義於1863年嘅背道，乃由耶羅波安所立嘅兩隻金牛犢所預表。
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. 1 Kings 12:27–29.
「若果呢民上耶路撒冷，到耶和華的殿獻祭，呢民的心必歸向佢哋的主，猶大王羅波安；佢哋必殺我，再歸猶大王羅波安。」於是王商議，就鑄造咗兩個金牛犢，對眾民話：「你哋上耶路撒冷去，實在太煩難喇；以色列啊，看哪，呢啲就係領你出埃及地的神。」佢就把一個安置喺伯特利，一個安置喺但。列王紀上 12:27–29。
The rebellion of Laodicean Adventism in 1863, has been typified by the prophet from Judah who died between the ass and the lion.
一八六三年老底嘉復臨主義嘅背叛，已由嗰位出於猶大、死於驢與獅子之間嘅先知所預表。
And it came to pass, after he had eaten bread, and after he had drunk, that he saddled for him the ass, to wit, for the prophet whom he had brought back. And when he was gone, a lion met him by the way, and slew him: and his carcase was cast in the way, and the ass stood by it, the lion also stood by the carcase. 1 Kings 13:23, 24.
及至他食完餅、飲完之後，那老先知便為他，就是他所帶返來的那位先知，備鞍於驢。及至他去了，有一隻獅子在路上遇見他，將他咬死；他的屍身撇在路上，驢站在旁邊，獅子也站在屍身旁邊。列王紀上 13:23, 24。
The rebellion of Laodicean Adventism in 1863, has been typified by the tenth test of ancient Israel that began their wandering in the wilderness.
一八六三年老底嘉時期復臨信徒之背叛，已由古以色列人開始於曠野漂流之第十次試驗所預表。
But as truly as I live, all the earth shall be filled with the glory of the Lord. Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice; Surely they shall not see the land which I sware unto their fathers, neither shall any of them that provoked me see it: But my servant Caleb, because he had another spirit with him, and hath followed me fully, him will I bring into the land whereinto he went; and his seed shall possess it. Numbers 14:21–23.
然而我指着我嘅永生起誓，遍地都要充滿耶和華嘅榮耀。因為凡見過我嘅榮耀，同我喺埃及同曠野所行嘅神蹟，現今呢十次試探我，又唔聽從我聲音嘅嗰啲人，必不得看見我向佢哋列祖所起誓應許之地；凡惹我發怒嘅人，一個也不得看見。惟獨我僕人迦勒，因佢心志另有一靈，專一跟從我，我就要領佢進入佢所去過嘅地；佢嘅後裔也必得嗰地為業。民數記 14:21–23
The apostle Paul taught:
使徒保羅教導說：
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.
而呢一切事臨到佢哋，都係作為鑑戒；並且記載落嚟，係要警戒我哋呢班末世臨到嘅人。哥林多前書 10:11
Commenting on that prophetic principle, Sister White said:
論到嗰個預言性嘅原則，懷愛倫姊妹曾經咁講：
“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，與其說是為咗佢哋自己嘅時代，不如話係為咗我哋嘅時代；因此，佢哋所講嘅預言，對我哋仍然有效。『這些事都是我們的鑑戒，並且寫在經上，正是警戒我們這末世的人。』哥林多前書 10:11。『他們得了啟示，知道他們所傳講的一切事，不是為自己，乃是為你們；那靠着從天上差來的聖靈，傳福音給你們的人，現在將這些事報給你們；這些事，連天使也切望詳細察看。』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.
「聖經已為這末後一代積聚並收藏其寶藏。舊約歷史中一切重大事件與莊嚴作為，曾經在這些末後的日子於教會中重演，並且現今仍在重演。」《Selected Messages》卷三，338、339。
The message of the latter rain, according to Isaiah, is a message, for he identifies that the wicked will refuse to hear it, and he describes that message as “line upon line”.
照以賽亞所言，晚雨的信息乃是一個信息；因為他指出，惡人必拒絕聽從，而他又將這信息描述為「律上加律」。
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: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Isaiah 28:9–13.
他要將知識教導誰呢？要使誰明白道理呢？豈不是那些斷了奶、離了懷的嗎？因為誡命上加誡命，誡命上加誡命；準則上加準則，準則上加準則；這裏一點，那裏一點。主必藉口吃的嘴唇和外邦的舌頭向這百姓說話。祂曾對他們說：這就是安息，使疲乏的人得安息；這就是甦醒；他們卻不肯聽。故此，耶和華的話臨到他們，乃是誡命上加誡命，誡命上加誡命；準則上加準則，準則上加準則；這裏一點，那裏一點；以致他們前行反仆，並且跌碎，陷入網羅，被纏住。以賽亞書 28:9–13。
Of the six lines we have just identified, and there are of course others we have not pointed out, one emphasizes 1863, as the end of a progressive test that led to wandering in the wilderness. Two emphasize a former covenant people being passed by and replaced by a new chosen people. One marks a curse for rebuilding something that was intended to be left destroyed and abandoned under God’s curse as it was, and another marks a curse for returning where you were forbidden to go. Two provide examples of counterfeits of the two tables of the Ten Commandments, that represented Habakkuk’s two tables.
喺我哋啱啱指出嘅六條脈絡之中——當然，仲有其他我哋未有指出——有一條強調1863年，視之為一場漸進試驗嘅終點；而嗰場試驗最終導致喺曠野漂流。另有兩條強調，先前立約嘅子民被越過，並由一個新蒙揀選嘅子民所取代。有一條標示出一個咒詛：重建某樣本應照住神嘅咒詛而保持被毀、被棄置之物；另一條則標示出一個咒詛：返回你曾被禁止前往之地。仲有兩條提供咗十誡兩塊法版之贗品嘅例子；而嗰兩塊法版乃係哈巴谷兩塊版嘅表徵。
The golden calves of Aaron and Jeroboam represent a counterfeit image of jealousy, that represented the counterfeit 1863 chart. When brought together, the two witnesses of Aaron and Jeroboam teach that Habakkuk’s two tables represent one table, the very same way the two tables of the Ten Commandments represent one law of God. Together they become one symbol, that is made up of two when they are brought together. The same prophetic dynamics of the two tables of the law of God exist in Habakkuk’s two tables, and together Aaron and Jeroboam’s counterfeits address that prophetic phenomenon.
亞倫同耶羅波安嘅金牛犢，代表一個假冒嘅嫉妒形像；呢個形像所代表嘅，就係假冒嘅 1863 圖表。當佢哋被擺埋一齊嘅時候，亞倫同耶羅波安呢兩個見證人教導我哋：哈巴谷嘅兩塊版其實代表一塊版，正如十誡嘅兩塊法版代表上帝同一條律法一樣。當佢哋被合埋一齊之後，就成為一個符號；呢一個符號，乃係由兩者合而為一所構成。上帝律法兩塊法版所具有嘅同一種預言動態，也存在於哈巴谷嘅兩塊版之中；而亞倫同耶羅波安嘅假冒品合埋一齊，正正處理呢一個預言現象。
The first generation of Adventism has been typified by the image of jealousy in Ezekiel chapter eight. The vision that begins on the fifth day, of the sixth month in the sixth year in chapter eight of Ezekiel, continues into chapter nine, where the sealing of the one hundred and forty-four thousand is represented. When addressing the illustration of the sealing of chapter nine, Sister White includes the attribute of God’s character that identifies that it is in the third and fourth generation where God judges those who are disobedient. She therefore incorporates the truth associated directly with the second commandment, which is the commandment that forbids the worship of idols, as were Aaron’s and Jeroboam’s golden calves.
復臨運動嘅第一代，已由以西結書第八章中嗰個惹動忌邪嘅像所預表。喺以西結書第八章，由第六年六月初五日開始嘅異象，一直延續到第九章；喺第九章當中，描繪咗十四萬四千人受印嘅情景。當懷愛倫姊妹講到第九章關於受印嘅表號時，佢加入咗上帝品格嘅一項特質，指出上帝係喺第三、第四代審判嗰啲悖逆不從嘅人。因此，佢亦納入咗直接同第二條誡命有關嘅真理；第二條誡命就係禁止敬拜偶像嘅誡命，正如亞倫同耶羅波安所造嘅金牛犢一樣。
“‘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之人的額上畫記號。又對其餘的人在我耳中說：你們要跟隨他走遍全城，擊殺；你們的眼不可顧惜，也不可憐憫：要將老少、處女、嬰孩，和婦女，盡都殺戮；只是凡有記號的人，你們不可挨近；並要從我的聖所起首。於是他們就從殿前的老年人開始。」
“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予佢哋之亮光嘅人，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，唔單止冇使佢哋嘅心變得柔和；相反，嗰啲唔敬畏上帝、唔愛真理嘅人，反而喺邪惡嘅道路上使自己嘅心更加剛硬。然而，就連上帝嘅寬容亦都有界限，而好多人正越過呢啲界限。佢哋已經逾越咗恩典嘅界限，因此，上帝必須出手，為自己嘅尊榮伸冤。」
“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：「到第四代，他們必再回到此地，因為亞摩利人的罪孽還沒有滿盈。」這民族雖然因其拜偶像與敗壞而格外顯著，卻還未斟滿自己罪孽的杯；上帝也不會下令將他們徹底滅絕。百姓必要看見神能以明顯的方式彰顯出來，好叫他們無可推諉。那位滿有憐憫的創造主，甘願容忍他們的罪孽直到第四代。其後，若仍看不見任何向善的轉變，祂的審判便要臨到他們。
“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.
「嗰位無限者仍然以毫無差誤嘅準確，向萬國逐一記帳。當祂仍以呼召悔改嘅方式施予憐憫之時，呢個帳目仍會保持開啟；但當數目達到上帝所定嘅某一限度，祂忿怒嘅施行就開始。帳目封閉。神聖嘅忍耐止息。再冇憐憫為佢哋代求。」
“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.
「先知俯瞰歷代，當時這一時期已呈現在他的異象之前。這個時代的列國，一直都是領受空前憐憫的對象。天上最上乘的福分已賜給他們；然而，愈增的驕傲、貪婪、拜偶像、藐視上帝，以及卑劣的忘恩負義，卻都記在他們的帳上。他們與上帝之間的帳，正迅速結清。」
“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.
「但使我戰慄的是這一事實：那些曾領受最大亮光與特權的人，竟已被當前盛行的罪孽所玷污。在他們周圍不義之人的影響之下，許多人，甚至包括那些自稱相信真理的人，也變得冷淡，並被強大的邪惡洪流沖壓而下。那普遍加諸於真正敬虔與聖潔之上的蔑視，使那些沒有與上帝緊密聯合的人，失去了對祂律法的敬畏。倘若他們是跟從亮光，並從心裏順服真理，這聖潔的律法在如此被藐視、被棄置之時，於他們看來就必更為寶貴。當人對上帝律法的不敬愈益顯明之時，遵守律法的人與世界之間的分界線，也就愈加清楚。對神聖誡命的愛，在一等人中，乃是隨着另一等人對其輕蔑的增加而增長。」
“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。急遽膨脹的數字顯示，上帝眷臨的時候幾乎已經到了。祂雖然不願施行懲罰，然而祂仍必施罰，並且必迅速施行。凡行在光中的人，必看見那逼近之危險的徵兆；但他們不可安坐靜候，漠不關心地期待那毀滅的來臨，自我安慰，以為上帝必在眷臨之日庇護祂的子民。絕非如此。他們應當明白，殷勤勞苦去拯救別人乃是他們的本分，並要以堅強的信心仰望上帝的幫助。『義人祈禱所發的力量，是大有功效的。』」
“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其能力。當教會嘅危險同沮喪達到最嚴重嘅時候，嗰一小群站立喺光中嘅人，必因地上所行可憎之事而嘆息哀哭。但更特別嘅係，佢哋嘅祈禱要為教會而上達，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.
「呢少數忠心之人懇切嘅禱告，必不徒然。當主出嚟施行報應之時，祂亦必作一切持守信仰純正、並保守自己不受世俗玷污之人嘅保護者。就係喺呢個時候，上帝已應許要為祂自己晝夜向祂呼求嘅選民伸冤，雖然祂向佢哋忍耐良久。」
“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，將記號畫在那些因城中所行一切可憎之事而歎息哀哭之人的額上。」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。有些一向羞辱上帝的人，悔改了，並在祂面前謙卑其心。但主的榮耀已經離開了以色列；雖然仍有許多人繼續持守宗教的儀文，祂的能力與同在卻已不復存在。」《證言》卷五，207–210。
To rightly divide the vision of the sealing as set forth by Ezekiel, it is essential to understand the four generations of Adventism. Sister White begins the passage we selected by directly referencing Ezekiel chapter nine, and the portion we have selected also ends with a direct reference of Ezekiel chapter nine. In the passage she says of Ezekiel, “The prophet, looking down the ages, had this time presented before his vision.” Ezekiel saw the circumstances that are occurring during the sealing of the one hundred and forty-four thousand.
要正確分辨以西結所陳明之蓋印異象，必須明白復臨運動嘅四代。懷愛倫姊妹喺我哋所選嘅段落開首，直接提到《以西結書》第九章，而我哋所選嘅呢一部分，亦都以直接提及《以西結書》第九章作結。佢喺該段落中論到以西結時話：「先知縱覽歷代，見到呢個時候呈現喺佢嘅異象之前。」以西結看見咗喺十四萬四千人受印期間所發生嘅情況。
In the previous article we identified with three specific passages from the Spirit of Prophecy that Isaiah’s “drunkards of Ephraim,” who in this passage are identified as the “ancient men,” and who in both passages represent the leadership of Jerusalem (Adventism), cannot see that there is to be a mighty manifestation of the power of God as in former years. In this passage the very manifestation of God’s power that they refuse to see will occur as part of the divine judgment which is brought upon them, for it is stated that, “the people were to see the divine power manifested in a marked manner, that they might be left without excuse.”
喺上一篇文章入面，我哋根據《預言之靈》之中三段特定經文指出，以賽亞書所講嘅「以法蓮嘅醉酒之人」，喺呢段經文中被認定為「古時嘅人」，而喺兩段經文之中都係代表耶路撒冷（復臨運動）嘅領袖；佢哋睇唔見，上帝權能必要有一次強而有力嘅彰顯，正如往年一樣。喺呢段經文入面，正正就係佢哋拒絕看見嘅上帝權能之彰顯，將會作為臨到佢哋身上之神聖審判嘅一部分而發生；因為經上指出：「百姓必要看見神能以顯著嘅方式彰顯出嚟，好叫佢哋無可推諉。」
Laodicean Adventism refuses to see the manifestation of the latter rain that began sprinkling on September 11, 2001, but they will see the climax of that rainfall when the message of the Midnight Cry is repeated in the last days. That message is Islam of the third Woe. Did not the leadership of ancient Israel, who had just crucified their Messiah watch as the Holy Spirit was poured out at Pentecost?
老底嘉嘅復臨信徒主義拒絕看見後雨嘅彰顯；呢場後雨早喺2001年9月11日已經開始灑落，但當半夜呼聲嘅信息喺末後日子再次被重申之時，佢哋就必看見呢場降雨嘅高潮。嗰個信息就係第三樣災禍嘅伊斯蘭。啲啱啱將佢哋嘅彌賽亞釘十字架嘅古以色列領袖，豈唔係都曾親眼看見聖靈喺五旬節被傾注下來嗎？
The passage is identifying the church, which by context is represented by Ezekiel as Jerusalem, and the members within the church (Jerusalem), are contrasted by a “little company,” who are also identified as those “that walk in the light,” and are the “faithful few.” The Bible teaches that “many” are called, but “few” are chosen. The subject of the passage includes the wrath of God that is brought upon His people. The people have brought their judgment upon themselves, but God is specific in emphasizing that it is His angels that accomplish the work of destruction. God never lies, and He has promised that it is He that visits the iniquity of men unto the third and fourth generation. To attribute the execution of judgment to any other than God is to deny His character, and suggest He is a liar.
呢段經文所指明嘅係教會；按上下文，以西結以耶路撒冷嚟代表教會。而教會（耶路撒冷）裏面嘅成員，則同一個「小群體」形成對比；呢個「小群體」亦被指明為嗰啲「行在光中」嘅人，亦就係「忠心嘅少數」。聖經教導話：「被召嘅人多，選上嘅人少。」呢段經文所論及嘅主題，包括神臨到祂子民身上嘅忿怒。呢班人係自己招致審判，但神清楚強調，施行毀滅之工嘅乃係祂嘅天使。神決不說謊，並且祂已經應許，必追討人嘅罪孽，自父及子，直到三四代。若將審判嘅執行歸於神以外任何一位，就係否認祂嘅品格，並暗示祂係說謊者。
The passage identifies that when the destroying angels of Ezekiel begin to go through Jerusalem, that it is then that, “the ministry of His wrath commences.” God’s wrath begins with Jerusalem, which is his church, which is Laodicean Adventism.
呢段經文指出，當以西結書中施行毀滅嘅天使開始穿行耶路撒冷之時，正正就係「祂憤怒嘅職事開始」之時。上帝嘅憤怒係由耶路撒冷開始，而耶路撒冷就係祂嘅教會，即係老底嘉時期嘅復臨信徒。
For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God? 1 Peter 4:17.
因為時候到了，審判要從神的家起首；若是先從我們起首，那些不順從神福音的人，結局將會如何呢？彼得前書 4:17。
God’s wrath is accomplished by God’s angels, and when their work begins, they are commanded to “smite,” all and to “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.” The wrath of God is carried out by holy angels, and the point we are wishing to identify here is that the commencement of God’s ministry of wrath is accomplished in the fourth generation.
上帝的忿怒乃由上帝的天使執行；當佢哋開始工作之時，便奉命要「擊殺」，一切人，並且「你哋嘅眼不可顧惜，也不可憐恤；要將老少、處女、嬰孩和婦女，盡都殺戮；只是凡有記號的人，你哋都不可挨近；並要從我嘅聖所起首。」上帝嘅忿怒乃由聖潔嘅天使施行，而我哋喺呢度所要指出嘅重點，就係上帝施行忿怒之職事嘅開始，乃係喺第四代之中成就。
We will continue this study in the next article.
我哋將會喺下一篇文章繼續呢項研讀。
And it shall come to pass in the day of the Lord’s sacrifice, that I will punish the princes, and the king’s children, and all such as are clothed with strange apparel. In the same day also will I punish all those that leap on the threshold, which fill their masters’ houses with violence and deceit. And it shall come to pass in that day, saith the Lord, that there shall be the noise of a cry from the fish gate, and an howling from the second, and a great crashing from the hills. Howl, ye inhabitants of Maktesh, for all the merchant people are cut down; all they that bear silver are cut off. And it shall come to pass at that time, that I will search Jerusalem with candles, and punish the men that are settled on their lees: that say in their heart, The Lord will not do good, neither will he do evil. Zephaniah 1:8–12.
到了耶和華獻祭的日子，我必懲罰首領和王子，以及一切穿着外邦衣服的人。到那日，我也必懲罰一切跳過門檻、以強暴和詭詐充滿主人房屋的人。耶和華說，到那日，必有呼號的聲音從魚門發出，從第二區傳出哀嚎，從山間傳來巨大的崩裂之聲。瑪革提施的居民哪，你們要哀號，因為一切商賈之民都被剪除；凡搬運銀子的，都被剪除。到那時，我必用燈巡查耶路撒冷，懲罰那些沉澱在酒渣上的人；他們心裏說：耶和華必不降福，也不降禍。西番雅書 1:8–12。