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.”
亞摩利人嘅歷史被用嚟說明：當上帝向老底嘉復臨信徒運行祂嘅忿怒之時，正係乜嘢時候。懷愛倫姊妹指出，上帝執行祂懲罰嘅時機，在末後日子十四萬四千人受印嘅時候，與上帝將祂嘅忿怒降喺亞摩利人身上之時，乃是相同嘅。佢話：「雖然」亞摩利人「因拜偶像同敗壞而格外顯著，但佢哋嘅罪孽之杯仲未滿盈……慈悲嘅創造主願意容忍佢哋嘅罪孽，直到第四代。若然到時仍然睇唔到有任何向好嘅改變，祂嘅審判就要臨到佢哋。無限者以毫無差誤嘅準確，至今仍然同萬國清算。當祂嘅憐憫藉住呼召人悔改而被賜下嘅時候，呢本帳仍然保持開放；但當數目達到上帝所定嘅某一個限度時，祂忿怒嘅職事就開始。帳目結清了。神聖嘅忍耐止息了。」
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.
懷愛倫姊妹清楚指出，在以西結關於十四萬四千人受印之描繪中，神對老底嘉復臨信徒所施行之忿怒的職事，乃是在他們的罪孽之杯滿盈之時開始；而此杯乃於第四代達到其滿溢。這一切資料，都是置於那始於第八章之異象的脈絡之中；該異象描繪了四重逐步加劇的可憎之事。
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.
佢又對我說：「人子啊，現今你要舉目向北觀看。」於是我舉目向北觀看，看哪，在祭壇門口的北面，入口之處，有這惹忌邪的偶像。佢又對我說：「人子啊，你看見他們所作的嗎？就是以色列家在這裏所行那極大可憎的事，使我遠離我的聖所嗎？但你還要再轉回，便必看見更大可憎的事。」 於是佢帶我到院門那裏；我觀看，看哪，牆上有一個窿。佢就對我說：「人子啊，現今你要挖穿這牆。」我挖穿了牆，看哪，有一道門。佢對我說：「你進去，看他們在這裏所行那邪惡可憎的事。」我便進去觀看；看哪，各樣爬物的形狀、可憎的走獸，以及以色列家一切的偶像，都畫在四圍的牆上。他們面前站着以色列家中的長老七十人，其中有沙番的兒子雅撒尼亞站在他們中間；各人手裏拿着自己的香爐，香煙的濃雲上騰。 佢對我說：「人子啊，以色列家的長老在黑暗中、各人在自己偶像圖像的密室裏所行的，你看見了嗎？因為他們說：『耶和華看不見我們；耶和華已經離棄這地。』」佢又對我說：「你還要再轉回，便必看見他們所行更大可憎的事。」於是佢帶我到耶和華殿朝北的門口；看哪，在那裏有婦女坐着，為搭模斯哀哭。
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.
他又對我說：「人子啊，你看見了嗎？你還要再轉回來，就必看見比這些更可憎的事。」他便領我進入耶和華殿的內院。看哪，在耶和華殿的門口，在廊子和祭壇中間，約有二十五個人，背向耶和華的殿，面向東方；他們向東敬拜太陽。 他又對我說：「人子啊，你看見了嗎？猶大家行這裏所行的這些可憎之事，還算是小事嗎？因為他們使這地滿了強暴，又再三惹我發怒；看哪，他們把枝條送到鼻前。因此，我也必以忿怒待他們；我的眼必不顧惜，我也必不憐憫；他們雖大聲呼求，喊在我耳中，我還是不聽。」以西結書 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.
以西結見到第一件可憎之事，就是那惹動嫉恨的像設立喺祭壇門口入口之處之後，神就告知佢，佢將會見到比呢惹動嫉恨之像更大嘅可憎之事。第二件可憎之事，係由隱密嘅內室所表徵；喺其中，領袖——以長老為代表——獻上禱告——以香所表徵——並宣稱主已經離棄呢地，亦唔看見佢哋。但以西結又被告知，佢將會見到比呢啲更大嘅可憎之事。
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.
第三種可憎之事，是以「婦女為塔模斯哀哭」作為表徵；然而，尚有比這更大的可憎之事，因為第四種可憎之事所指出的，乃是一班二十五人的領袖，背向聖殿，敬拜太陽。
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.
喺第四件可憎之事當中，有宣告話：「啲古時嘅長老」「使呢地充滿強暴，又再惹我發怒；並且，看哪，佢哋將枝條送到自己鼻前。」「惹動之日」就係上帝施行忿怒之職分開始嘅日子，正如古時以色列人拒絕約書亞同迦勒有關應許之地嘅信息之時一樣。對印記信息嘅拒絕，標誌住耶路撒冷嘅罪孽之杯已經滿溢。約書亞同迦勒代表嗰一小群人，佢哋就係嗰班為教會同呢地中一切可憎之事而歎息哀哭嘅忠心少數。
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.
於是，摩西同亞倫就在以色列人全會眾面前俯伏在地。嫩的兒子約書亞，同耶孚尼的兒子迦勒，就是那些窺探過那地的人，便撕裂衣服；又對以色列人全會眾說：我們所走過、窺探過之地，實在係極美之地。耶和華若喜悅我哋，就必領我哋進入那地，把那地賜給我哋；那地乃係流奶與蜜之地。只係你哋不可背叛耶和華，也不要懼怕那地的居民；因為佢哋係我哋的食物，他們的蔭庇已經離開他們，耶和華與我哋同在；不要怕他們。然而，全會眾都說要用石頭打死他們。忽然，耶和華的榮光在會幕中，向以色列眾人顯現。耶和華對摩西說：這百姓藐視我要到幾時呢？我在他們中間行了這一切神蹟，他們還不信我要到幾時呢？我要用瘟疫擊殺他們，使他們不得承受產業，並要使你成為比他們更大、更強的國。民數記 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》中由悖逆之人所引起的「惹動」，以及《以西結書》中所說的，也是建立在悖逆者拒絕承認那已顯明出來的「兆頭」之上。摩西時代所被棄絕的那些「兆頭」，乃是預表上帝能力在米勒派歷史中顯現的「兆頭」。古代以色列因拒絕祂的能力在他們奠基歷史中之顯現的「兆頭」，便惹動了上帝。在十四萬四千人受印的時期，現代以色列同樣拒絕（背向）那本應成為「兆頭」的、正是那段奠基性的歷史；而這兆頭原是要使他們得以「辨認」出那在末後日子重演之午夜呼聲歷史的重複。
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.
上帝容許嗰啲悖逆者看見上帝大能彰顯嘅重現，因為嗰次上帝大能彰顯嘅重現，不單止係晚雨，亦係嗰本來可以拯救佢哋嘅真理；倘若佢哋曾經係屬於嗰啲愛慕真理嘅人，就必因此得救。
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.
將以西結書第八章所記載嘅四種可憎之事，認定為老底嘉復臨運動四代嘅象徵，乃係末後日子由猶大支派嘅獅子所開啟之信息嘅一部分。第一代始於1863年嘅悖逆；二十五年後，即1888年，嗰場標誌住第二代開始、以密室為象徵嘅悖逆來到。再過三十一年，即1919年，W. W. Prescott 所出版、題為《The Doctrine of Christ》一書，標誌住第三代嘅開始；以西結曾以婦女為搭模斯哀哭嚟表徵呢一代。其後再過三十八年，即1957年，隨住《Questions on Doctrine》一書嘅出版，第四代來到；呢一代所指明嘅，乃係叛逆者將要轉而敵對從東方興起嘅印記信息，並敬拜日頭嘅時候。
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.
我哋將會開始考察老底嘉復臨信徒之悖逆嘅第二代，呢一代喺1888年明尼阿波利斯總會會議來到。必須記住，以西結所見嘅四樣可憎之事全部都發生喺耶路撒冷；雖然佢哋代表住一段逐步推進嘅悖逆歷史，但所針對嘅始終都係嗰發生喺城中嘅悖逆，而呢座城乃係代表末後日子嘅老底嘉復臨信徒。
“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.
「作為耶路撒冷毀滅嘅其中一個兆頭，基督曾說：『且有好些假先知起來，迷惑多人。』假先知果然起來，迷惑百姓，並引領大批人走入曠野。術士同邪術師自稱具有行神蹟嘅能力，吸引百姓跟從佢哋去到山中僻靜之處。但呢一個預言亦都係為末後嘅日子而講嘅。呢個兆頭乃係作為基督第二次降臨嘅兆頭而賜下。就係而家，假基督同假先知都正顯出神蹟奇事，要引誘祂嘅門徒。我哋豈唔係聽見有人喊叫：『看哪，祂在曠野裏』嗎？豈唔係已有千千萬萬人走到曠野去，盼望尋見基督嗎？又喺千千萬萬個人自稱與死去之人交通嘅聚會之中，豈唔係而家都聽見呢個呼聲：『看哪，祂在內室中』嗎？呢個正正就係招魂術所提出嘅主張。但基督怎樣說呢？『你們不要信。因為閃電從東邊發出，直照到西邊；人子降臨，也要這樣。』」——《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.
密室乃係通靈術嘅象徵；而以西結書第八章所記載嘅第二件可憎之事，乃係發生喺聖殿之內，喺嗰度，屬地嘅像被暗暗掛喺牆上。
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.
於是我進去觀看；看哪，四圍牆上畫滿了各樣爬物可憎的走獸，並以色列家一切的偶像。在那些像前站着以色列家中的七十個長老，沙番的兒子雅撒尼亞也站在他們中間；各人手中都拿着香爐，香煙的濃雲往上騰。祂對我說：「人子啊，以色列家的長老各人在自己畫像的密室中於黑暗裏所行的，你看見了嗎？因為他們說：『耶和華看不見我們；耶和華已離棄這地。』」以西結書 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.
以西結看見聖所之中「以色列家一切的偶像，都刻畫在四圍的牆上」，但他亦被清楚告知，這種悖逆同樣正在各長老各人自己的「圖像屋」內發生。那在實際聖殿之內的悖逆，指出了那在人之聖殿之內的悖逆。
“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.
「耶穌將世上作買賣的人從聖殿中潔淨出去，正是宣告祂的使命：要潔淨人心，除去罪的污穢——除去那些敗壞心靈的屬地慾念、自私的情慾，以及邪惡的習慣。引述瑪拉基書 3:1–3。」《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.
第二個可憎之事，象徵住邪惡喺教會之內，以及喺本應作為教會守護者之眾長老心中嘅顯現。喺嗰度所顯明嘅邪惡，乃係招魂術嘅邪惡。喺挪亞嘅日子，當人心裡所思想嘅盡都係邪惡之時，洪水以前嘅世代已經罪惡滿盈。
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.
神看見人在地上的罪惡甚大，並且他心裏所思想的一切意念，終日所想的盡都是惡。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，屬靈主義是在何時進入耶路撒冷的領袖當中，並且也進入老底嘉復臨信徒整體組織架構之內。以色列家的長老「在暗中」於他們「各人畫像屋裏」所行的事，表明他們心裏「終日所思想的盡都是惡」。懷愛倫姊妹清楚指出，耶路撒冷的毀滅象徵世界的終局，而挪亞時代洪水的見證也同樣象徵世界的終局。在末後的日子，那些拒絕藉着真理成聖的人，便被屬靈主義所勝過，正如以西結書第八章第二種可憎之事所表徵的一樣。
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.
以西結所記載嘅第二件可憎之事，象徵於1888年臨到嘅悖逆，並成為第二代嘅表號；但唔止如此，1888年，以及其所代表嘅一切，或者由其所表徵嘅一切，都喺2001年9月11日重演。懷愛倫姊妹明確指出，喺1888年，啟示錄第十八章嘅大能天使降臨；因此，呢段歷史就代表咗一個時期，喺嗰時，紐約市嘅高樓大廈要因着上帝一觸而傾覆，而啟示錄十八章1至3節亦要應驗。
“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.
「不肯放下先入為主之見，亦不肯接受這真理，乃是當年在明尼阿波利斯反對主藉着瓦格納弟兄與瓊斯弟兄所傳信息之相當大部分 opposition 的根基。撒但藉着激起這種反對，成功地在很大程度上，使我們的百姓失卻了上帝久欲賜給他們之聖靈特別能力。仇敵阻止了他們獲得本可屬於他們的功效，好叫他們能將真理傳到世界，正如使徒在五旬節之後所宣講的一樣。那本要以其榮耀照亮全地的光，竟遭受抗拒，並且由於我們自己弟兄們的行動，在極大程度上被阻隔於世界之外。」《信息選粹》卷一，235頁。
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年嘅歷史，提供咗一個榜樣，說明嗰於2001年9月11日臨到之晚雨信息，係點樣被拒絕。1888乃係老底嘉復臨主義第二代嘅象徵，亦即由以西結第二種可憎之事所代表者；而其中嘅歷史，指出咗一場背叛，這背叛乃由《以西結書》中七十個長老所預表。佢哋嘅背叛代表咗屬靈主義，並且與挪亞時代恩典時期之杯滿盈互相平行。對呢信息嘅拒絕，表明領袖階層對晚雨信息嘅拒絕；而呢信息本應指出伊斯蘭第三樣禍患嘅來到。
“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.
「晚雨將要降喺上帝嘅子民身上。一位大能嘅天使將要從天降下，全地都要因佢嘅榮耀而得照亮。」《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.
喺1888年拒絕嗰信息嘅領袖，乃係預表咗喺2001年9月11日對伊斯蘭信息嘅拒絕；但上帝定意要彰顯一種能力嘅顯現，叫嗰啲領袖親眼見證，作為祂對佢哋施行審判嘅一部分。後雨能力嘅顯現，發生於蓋印時期嘅末了。呢個顯現始於2001年9月11日，但到咗《啟示錄》第十一章所講嘅三日半結束之時，當「大地震」臨到，佢就達到高潮。
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.
1888 年嘅信息，乃係老底嘉嘅信息，係向一班先前蒙揀選、但當時正喺度被越過嘅子民所發出最後嘅呼召。
“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.
「藉着 A. T. Jones 同 E. J. Waggoner 傳畀我哋嘅信息，就係上帝賜畀老底嘉教會嘅信息；凡自稱相信真理，卻唔將上帝所賜嘅光線反照畀別人嘅人，有禍了。」《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.
一八八八年嘅信息，所代表嘅乃係嗰個指出如下事實嘅信息：當紐約市嘅宏偉大廈喺二○○一年九月十一日被拋下嘅時候，就當向老底嘉教會發出直接嘅見證；而呢個直接嘅見證，就係第三樣災禍之伊斯蘭嘅信息；當呢信息吹向一班退後背道嘅子民之時，便有能力使佢哋復甦，成為一支強大嘅軍隊。
“A straight testimony must be borne to our churches and institutions, to arouse the sleeping ones.’
「必須向我哋嘅眾教會同機構作出正直嘅見證，以喚醒嗰啲沉睡的人。」
“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.
「當主嘅話被相信並且順服嘅時候，就必有穩步嘅進展。宜家我哋要睇見自己極大嘅需要。主若未向啲枯骨吹入生命，就唔能夠使用我哋。我聽見有話講：『若冇上帝嘅靈喺人心上深深嘅感動，若冇佢賜生命嘅感化，真理就成為死嘅字句。』」《Review and Herald》，1902年11月18日。
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.
1888年標誌住復臨運動第二代嘅開始，但同時亦提供咗一條與末日相對應嘅預言路線。喺2001年9月11日，上帝帶領嗰啲揀選接受伊斯蘭對地獸嘅攻擊乃係預言應驗嘅人，返到古舊嘅路徑。上帝嘅子民需要回到威廉．米勒嘅寶石嗰度，並且喺根基性真理上受教；而呢啲真理包括第一樣災同第二樣災嘅應驗，繼而確立第三樣災喺嗰時候已經來到。當嗰啲人一返到呢啲古舊嘅路徑，就被帶領去看見哈巴谷兩塊法版嘅神聖性。
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年對哈巴谷兩塊法版之背叛——這兩塊法版乃米勒之珍寶，亦是復臨信仰之根基——乃預表一場於2001年9月11日重演之背叛；因那時老底嘉復臨信仰之領袖再次得着機會，可以維護米勒之珍寶，或拒絕之。凡在以西結書第八章所代表之復臨信仰四代人，也同樣代表老底嘉復臨信仰於2001年9月11日之背叛。
We will continue to identify the second generation of Laodicean Adventism in the next article.
我哋將會喺下一篇文章繼續辨認老底嘉復臨主義嘅第二代。
“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.
「上帝創造人，賦予人能夠擁抱永恆實在之情感。呢啲情感本應保持純潔同聖潔，唔受任何屬世之事玷污。但人已經喺自己嘅計算之中失落咗永恆。上帝，阿拉法同俄梅戛，始與終，掌管每一個靈魂命運嗰一位，竟被忘記。人自以為喺知識上大有能力，卻使自己喺上帝眼中墮落到最低嘅地步。」
“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.
「人嘅心思已經變得屬地。佢唔再彰顯神性嘅印記，反而顯出人性嘅印記。喺其內室之中，所見嘅乃係屬地嘅形像。挪亞日子所盛行、使嗰個時代嘅居民去到得救無望地步嘅卑污行徑，今日亦都見得到。」《Signs of the Times》，1901年12月18日。