Islam of the third woe arrived into prophetic history on September 11, 2001, and it was immediately restrained. At that time the latter rain began to fall, but it was “measured”.
第三样祸灾的伊斯兰于2001年9月11日进入预言历史，并且随即被遏制。那时晚雨开始降下，但它是“被量度”的。
In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Yet the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness: there shall the calf feed, and there shall he lie down, and consume the branches thereof. When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will show them no favour. And it shall come to pass in that day, that the Lord shall beat off from the channel of the river unto the stream of Egypt, and ye shall be gathered one by one, O ye children of Israel. And it shall come to pass in that day, that the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the Lord in the holy mount at Jerusalem. Isaiah 27:6–13.
按着尺度，它发出枝条的时候，你要与它相争；他在东风之日止住他猛烈的风。 因此，雅各的不义必藉此得以洁净；除去他罪孽的全部果效就是：他把祭坛的一切石头捣得像石灰石块一样粉碎，树林和偶像必不再竖立。 然而，坚固的城必成荒凉，居所被遗弃，如同旷野；在那里，牛犊要牧放、躺卧，并吃尽它的枝条。 当它的枝条枯干，就被折断；妇女前来，把它们点火焚烧；因为这是一群无知的民，所以造他们的必不怜悯他们，塑造他们的也必不施恩给他们。 到那日，主必从大河的河道直到埃及的溪流，一一打落；以色列的子民哪，你们必被一个一个地收聚。 到那日，必吹响大号角；在亚述地将要灭亡的人和在埃及地被放逐的人都要来，在耶路撒冷的圣山敬拜主。 以赛亚书 27:6-13。
The “day of the east wind” identifies the arrival of the latter rain, and also Islam of the third woe. It also marks the beginning of the history where the “iniquity of Jacob is purged.” The day of the east wind arrived on September 11, 2001, and at that point the judgment of the living commenced. The judgment of the living is the closing work of the third angel, and it is there that the removal of the sins of the one hundred and forty-four thousand began. That is what Isaiah means when he wrote, “By this.”
“东风之日”指明了“晚雨”的到来，也指明了第三祸哉中的伊斯兰。它也标志着“雅各的罪孽被洁净”这段历史的开端。“东风之日”在2001年9月11日到来，而就在那时，活人的审判开始了。活人的审判是第三位天使的结束之工，并且正是在其中，除去十四万四千人之罪的工作开始了。这就是以赛亚写下“藉此”时的意思。
The words leading up to, “By this,” are, “In measure, when it shooteth forth, thou will debate with it: he stayeth his rough wind in the day of the east wind.” “By this,” is identifying the specific testing truths that purge the sin from those represented as Jacob. Those truths include the event (9/11), which marks the arrival of the latter rain. Those truths include the definition of the latter rain as “a message,” and the “message” is Islam. It includes the truth that “the east wind” is Islam of the third Woe, and it includes the prophetic characteristic of Islam’s subsequent restraint (stayeth).
“‘因此’之前的话是：‘按着分量，当它生发之时，你必与它辩论；在东风之日，他止住他猛烈的风。’ ‘因此’是在指认那些特定的试验性真理，这些真理将被雅各所代表之人中的罪洁净除去。 这些真理包括那一事件（9/11），它标志着晚雨的到来。 这些真理还包括将晚雨定义为‘一个信息’，而这个‘信息’就是伊斯兰。 它还包括‘东风’是第三样灾祸中的伊斯兰这一真理，并且包括伊斯兰随后受到约束（止住）的预言性特征。”
The test itself is represented by the “debate,” which began on September 11, 2001. Jeremiah, when representing the first disappointment, was counseled to “return” unto God and separate the precious from the vile. The “fruit” of the testing message produces two classes of worshippers.
这场试验本身由那场始于2001年9月11日的“辩论”所代表。耶利米在代表第一次失望时，被劝勉要“归回”上帝，并将宝贵的与卑贱的分别出来。这试验信息的“果子”产生了两类敬拜者。
The judgment of the foolish is represented as “when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up.” Isaiah is referencing the pronouncement against those who turn things upside down in chapters twenty-eight and twenty-nine. They are those who cannot understand the sealed book. The work (fruit) of the wicked is to be esteemed as potter’s clay.
愚昧人的审判被描绘为：“当他使祭坛的一切石头如同被打碎的白垩石时，树林和偶像都站立不住。”以赛亚在第二十八章和第二十九章中提到对颠倒黑白之人的宣告。他们就是那些无法明白那封住的书卷的人。恶人的行为（果子）当被视为陶匠的泥土。
Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:14–16.
所以，看哪，我要在这百姓中施行奇妙的作为，就是奇妙的作为和奇事；因为他们智慧人的智慧必灭亡，明哲人的聪明必被隐藏。那些极力把他们的计谋向耶和华隐藏、在暗中行事的人有祸了！他们说：谁看见我们？谁知道我们？你们真是把事颠倒了，竟把陶匠当作泥土：受造之物岂能对造他的说，他没有造我？成形之物岂能对塑造他的说，他没有聪明？以赛亚书29:14-16。
The work of the wicked will be as potter’s clay, and in chapter twenty-seven their work is portrayed in a similar fashion, as chalkstones that are beaten asunder. Chalk or potter’s clay is easily beaten into powder, and the symbol of the work of making “all the stones of the altar as chalkstones that are beaten in sunder,” and including the work of tearing down “the groves and images,” so that they “shall not stand up,” is the work represented by the reformation of king Josiah. In the final revival and reformation, represented by the reformation of Josiah, the Adventist corporate structure will be desolate, for “the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness.” All their works, meaning the thousands of churches, schools, colleges, universities, hospitals and office buildings around the world, will be prophetically beaten into worthless powder.
恶人的作为将如同陶匠的泥土；而在第二十七章，他们的作为也以类似的方式被描绘为被击碎的白垩石。白垩或陶土很容易被打成粉末；那种把“祭坛的一切石头变作被打碎的白垩石”，并且拆毁“树林和偶像”，使它们“不能站立”的工作，正是由约西亚王的改革所代表的工作。在以约西亚的改革为代表的最终复兴与改革中，复临派的机构架构将变为荒凉，因为“有防御的城必然荒凉，居所被撇弃，留下如旷野。”他们的一切作为，也就是遍布全球的成千上万座教堂、学校、学院、大学、医院和办公大楼，都将按着预言被打成毫无价值的粉末。
The membership will also be desolate, for those “people of no understanding” will be as “withered” “boughs” that “shall be broken off” “and set on fire,” for “he that made them will not have mercy on them, and he that formed them will show them no favor.”
成员也将凋零，因为那些“无知的人”将像“枯干的”“枝子”，“必被折下来”“并用火焚烧”，因为“造他们的必不怜悯他们，塑造他们的也必不施恩于他们”。
When the separation that is accomplished by the testing message is complete, the second voice of Revelation chapter eighteen, calls God’s other flock out of Babylon, for in that day “it shall come to pass” “that the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the Lord in the holy mount at Jerusalem.”
当那由试炼的信息所成就的分离完成之后，启示录第十八章的第二个声音呼召神的另一群羊从巴比伦出来，因为在那日，“这事必将成就”：“大号角要吹响；那些在亚述地将要灭亡的人，以及在埃及地的被赶散的人，都要来，并要在耶路撒冷的圣山上敬拜主。”
The passage (Isaiah twenty-seven, verses eight through thirteen) we are considering, identifies the prophetic history that began on September 11, 2001, and illustrates the testing and purification of those who will ultimately call God’s other flock out of Babylon. The opening verses of the same chapter, identify a song that is to be sung during that very history.
我们正在思考的这一段经文（以赛亚书二十七章八至十三节），指出了始于2001年9月11日的预言性历史，并说明了那些最终将把神的另一群羊从巴比伦呼召出来的人所要经历的试炼与洁净。同一章的开头几节，指出了一首要在那段历史期间唱的诗歌。
In that day sing ye unto her, A vineyard of red wine. I the Lord do keep it; I will water it every moment: lest any hurt it, I will keep it night and day. Fury is not in me: who would set the briers and thorns against me in battle? I would go through them, I would burn them together. Or let him take hold of my strength, that he may make peace with me; and he shall make peace with me. He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him? Isaiah 27:2–7.
当那日，你们要向它歌唱：“红酒的葡萄园。” 我耶和华看守它；我每时每刻给它浇灌，免得有人伤害它，我昼夜看守。 我并不发烈怒；谁敢把蒺藜和荆棘摆列与我争战？我就穿过去，将它们一同焚烧。 或者，让他持住我的力量，使他与我和好；他必与我和好。 他必使雅各的后裔扎根；以色列必开花发芽，并以果实充满全地。 他击打以色列，岂像他击打那些击打以色列的人那样吗？以色列被杀，岂像他所杀的人那样被杀吗？ 以赛亚书 27:2-7
The song of the vineyard is the song that first identifies God’s people as a vineyard which He had loved and cared for. It then presents a promise of acceptance for any who would wish to take hold of Christ’s righteousness. It then identifies the promise of the outpouring of the Holy Spirit, represented by two phases of rain. The first phase of rain brings the blossoms and buds to life, and the second phase fills the earth with fruit.
葡萄园之歌首先把神的子民认作祂所深爱并看顾的葡萄园。随后，它向凡愿意抓住基督之义的人提出蒙接纳的应许。接着，它指出圣灵浇灌的应许，并以两个阶段的降雨为象征。第一阶段的雨使花朵绽放、花蕾萌发，第二阶段则使大地充满果实。
The song of the vineyard is the song that identifies the period of time when God is passing by a former chosen people, while entering into covenant with a new chosen people. Verses eight and onward, are simply repeating and enlarging upon the opening verses of the chapter. The first verse of the chapter identifies the same event that is identified as the “day of the east wind” in verse eight.
“葡萄园之歌”是一首用以标明某段时期的歌曲：那就是神经过先前的选民，并与新的选民立约的时候。第八节及其后诸节，不过是对本章开头几节的重复与扩展。本章第一节所指的事件，与第八节所称的“东风之日”是同一件事。
In that day the Lord with his sore and great and strong sword shall punish leviathan the piercing serpent, even leviathan that crooked serpent; and he shall slay the dragon that is in the sea. Isaiah 27:1.
到那日，主必用他那刚硬、又大又强的利剑，惩罚利维坦——那刺人的蛇；惩罚利维坦——那弯曲的蛇；并且他要杀死海中的龙。以赛亚书27:1。
The dragon is Satan, but in a secondary sense it was pagan Rome.
这条龙是撒但，但在次要的意义上，它是异教的罗马。
“Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.
“因此，龙首先代表撒但；但在次要意义上，它也是异教罗马的象征。”《善恶之争》，439页。
The ten kings of pagan Rome, in chapter seven of Daniel, and in chapter twelve of Revelation represent the ten kings of Revelation seventeen–in the last days.
但以理书第七章和启示录第十二章中的异教罗马的十王，代表末后的日子里启示录第十七章中的十王。
“Kings and rulers and governors have placed upon themselves the brand of antichrist, and are represented as the dragon who goes to make war with the saints—with those who keep the commandments of God and who have the faith of Jesus.” Testimonies to Ministers, 38.
“君王、统治者和官长都已在自己身上加上敌基督的印记，并被表征为那条龙，去与圣徒争战——就是那些遵守上帝诫命并持守耶稣真道的人。”《给传道人的证言》，第38页。
Verse one of Isaiah 27 is identifying the beginning of the judgment of the dragon, which began at the day of the east wind, on September 11, 2001. The judgment of the kings of the earth, and their globalist merchant partners, is accomplished when the financial structure of the earth is destroyed by an “east wind”, in the midst of the “seas”.
以赛亚书第27章第1节指出对那条龙的审判的开端，其开始于“东风之日”，即2001年9月11日。对地上的诸王及其全球主义商人伙伴的审判，当世界的金融结构在“海洋”之中被“东风”摧毁时便得以成就。
For, lo, the kings were assembled, they passed by together. They saw it, and so they marvelled; they were troubled, and hasted away. Fear took hold upon them there, and pain, as of a woman in travail. Thou breakest the ships of Tarshish with an east wind. Psalms 48:4–7.
看哪，众王聚集，一同经过。他们看见，就惊奇；惊慌失措，急忙逃走。恐惧在那里抓住他们，疼痛如临产的妇人。你用东风打破他施的船只。诗篇 48:4-7。
Isaiah chapter twenty-seven, verses one through seven, is repeated and enlarged upon in verses eight through thirteen. It identifies that in “the day of east wind” the kings and merchants of the earth are going to be confronted with fear, and their fear escalates through history from that point onward. That fear identifies the illogical and hasty movements of the progressive globalists of planet earth ever since September 11, 2001, as they push their agenda further and more aggressively, than what would be logically expected. Satan, and his representatives, for the merchants and kings of the earth (the globalists), as symbols of the dragon, know their time is short.
以赛亚书二十七章1至7节在8至13节中被重复并加以扩展。它指出，在“东风之日”，地上的君王和商人将要面对恐惧，而这种恐惧自那时起在历史中不断升级。这种恐惧揭示了自2001年9月11日以来地球上进步派全球主义者不合逻辑且仓促的举动，因为他们把自己的议程推进得更远、更为激进，超出了按理应有的预期。撒但以及他在地上商人与君王（全球主义者）中的代表，作为龙的象征，知道自己的时候不多了。
Therefore rejoice, ye heavens, and ye that dwell in them. Woe to the inhabiters of the earth and of the sea! for the devil is come down unto you, having great wrath, because he knoweth that he hath but a short time. Revelation 12:12.
所以，诸天和住在其中的，都要欢喜！地与海的居民有祸了！因为魔鬼知道自己的时候不多，就大大发怒，下到你们那里去了。启示录12:12
The day of the east wind, that produced the economic crisis in 2001, that has only gotten worse, no matter what the globalist media attempts to claim, is the issue that confronts the world at the point when the dragon knows his time is short. He then escalates his movements for control of the entire earth, and he does so when “Woe” (the third Woe) is brought upon “the inhabiters of the earth and sea.”
那引发了2001年经济危机的“东风之日”，而那场危机不管全球主义媒体如何试图宣称，只是愈加恶化；当那条龙知道自己时日无多之时，这正是摆在世界面前的问题。他于是升级其控制全地的行动，并且当“祸患”（第三个祸患）临到“地与海的居民”之时，他便这样做。
The arrival of Islam of the third Woe (the east wind), on September 11, 2001, produced an economic disaster that has forced the globalists to accelerate their efforts to force a one world government upon planet earth. Yet Islam continues to fulfill its role. Perhaps the most serious revelation of Islam as a symbol of Bible prophecy is found in the first reference to Islam.
2001年9月11日，作为第三样祸灾（东风）的伊斯兰的到来，造成了一场经济灾难，这迫使全球主义者加速其努力，企图把一个世界政府强加于整个地球。然而，伊斯兰仍在继续履行其角色。或许，作为圣经预言象征的伊斯兰最为严肃的启示，见于对伊斯兰的首次提及。
And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:11, 12.
耶和华的使者对她说：看哪，你如今怀孕，要生一个儿子，可以给他起名叫以实玛利；因为耶和华已经听见了你的苦情。他必为野驴一般的人；他的手要攻打众人，众人的手也要攻打他；他必住在众弟兄的对面。创世记16:11，12。
God’s Word never fails. As Islam continues to produce pain as a woman in travail, some who might even accept that Islam is identified in Bible prophecy, have not yet wrapped their mind around the obvious fact in the two verses. Some might understand that it is Islam that brings every man on planet earth together in order to oppose a common enemy, and this is of course true. Yet the last phrase in the verse is the more serious truth. The world was shaken by September 11, 2001, and it has recently been shaken again by this year’s October 7 attack of Hamas against Israel. But no one is willing to see that the spirit of warfare and sudden destruction is “in the presence of all” of Ishmael’s brethren.
神的话语从不落空。 当伊斯兰继续带来如临产妇人般的痛苦时，某些人即便接受伊斯兰在圣经预言中已被指认，仍未能领会那两节经文中的明显事实。 有人也许明白，正是伊斯兰使地球上每个人聚集起来以对抗共同的敌人，这当然是真的。 然而，经文最后一句才是更严峻的真理。 2001年9月11日使全世界震动，最近又因今年10月7日哈马斯对以色列的袭击而再度震动。 但没有人愿意看到，战争与突然而至的毁灭之灵，“在所有人面前”，当着以实玛利所有弟兄的面。
What kind of destruction will be carried out when there is a surprise attack carried out by such Islamic nations as Saudi Arabia, the United Arab Emirates, Qatar, Kuwait, Brunei and Bahrain? The spirit of Ishmael is in “all his brethren,” and the warfare that has so far been produced with the third Woe from countries such as Afghanistan or Iraq, will be quite different when the prophecy of Ishmael is fully fulfilled. How many nuclear bombs does Pakistan have?
当沙特阿拉伯、阿拉伯联合酋长国、卡塔尔、科威特、文莱和巴林等伊斯兰国家发动突袭时，将会实施何种破坏？以实玛利的灵在“他一切的弟兄”之中，而迄今为止在第三祸灾之下由阿富汗或伊拉克等国引发的战争，在以实玛利的预言完全应验时将会截然不同。巴基斯坦有多少枚核弹？
The prophetic characteristic of Islamic warfare as demonstrated in the first and second Islamic Woes is sudden, surprise attacks. Are there enough finances in the affluent Islamic nations to secretly secure or produce weaponry that would be more sophisticated, and lethal, than fuel laden jets, car bombs, burning tires, rape and knives? Is God’s Word to be believed?
在第一和第二次伊斯兰祸灾中所体现的伊斯兰战争的预言性特征，是突然、出其不意的袭击。富裕的伊斯兰国家是否有足够的资金，能够秘密获取或制造比装满燃料的喷气式飞机、汽车炸弹、燃烧的轮胎、强奸和刀更为先进、更为致命的武器？上帝的话语可信吗？
All the jewels of Miller’s dream become testing truths in the last days, if nothing more than the reality that those truths have been rejected and prophecy identifies they will be restored. But some of those jewels, such as the work of Christ in the heavenly sanctuary and Islam of the third Woe, identify predictions that are fulfilled only in the very last days. One represents the work of Christ in the Most Holy Place, certainly a present testing truth, and the other identifies the message of the Midnight Cry, which again is a present testing truth.
到了末后的日子，米勒的梦中的所有宝石都成为考验真理；至少在这样一个意义上：这些真理曾被拒绝，而预言指出它们将被恢复。 但其中一些宝石，例如基督在天上圣所中的工作以及第三祸中的伊斯兰教，所指出的是只有在最末后的日子里才会应验的预言。 其中一个代表基督在至圣所中的工作，无疑是现今的考验真理；另一个则指出午夜呼声的信息，这同样是现今的考验真理。
The thread that weaves together the Millerite movement and the time of the end in 1989, which in turn introduces the movement of the one hundred and forty-four thousand, is the “seven times,” that was Miller’s first jewel and the first to be set aside as Adventism left the old paths. One hundred and twenty-six years from the rebellion of 1863, to the time of the end in 1989, represents the “seven times.” The twenty-five hundred and twenty was divided into two periods of twelve hundred and sixty, and a tenth or a tithe of twelve hundred and sixty, is one hundred and twenty-six. The stone the builders rejected is so long that it connects the first and last movements of the three angels. In so doing it identifies that the truth of the “seven times” is also a present testing truth, and that it is the truth that becomes no longer simply the foundation stone, but the head of the corner.
把米勒派运动与1989年的末时编织在一起，并进一步引出十四万四千人运动的那条线索，是“七次”。它是米勒的第一颗宝石，也是复临派离开古道时首先被搁置的。 从1863年的背道到1989年的末时，相隔一百二十六年，代表着“七次”。 二千五百二十被分为两个一千二百六十年的时期，而一千二百六十的十分之一（即什一）是一百二十六。 匠人所弃的那块石头长到足以把三天使信息的第一个与最后一个运动连接起来。 由此表明，“七次”的真理也是现今的考验真理，并且它不再只是根基石，而是成了房角的头块石头。
We will now leave off our consideration of the increase of knowledge in the Millerite movement, represented by the Ulai River vision in the book of Daniel and turn our attention to the vision of the Hiddekel River, that represents the increase of knowledge, in the movement of the one hundred and forty-four thousand.
我们现在将结束对《但以理书》中乌莱河异象所代表的米勒派运动中知识增长的考察，并把注意力转向希底结河的异象，它代表着十四万四千人运动中知识的增长。
We will begin next by considering the four generations of Adventism that span the one hundred and twenty-six years from 1863 to 1989.
接下来，我们将考察1863年至1989年这126年间复临运动的四个世代。
We will start that study in the next article.
我们将在下一篇文章中开始那项研究。
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. 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.
第六年六月初五日，我正坐在家中，犹大人的长老坐在我面前；在那里，主耶和华的手临到我身上。 我观看，见有一个形象，仿佛火的样子：从他腰以下像火，从他腰以上像光辉，如同琥珀的颜色。 他伸出仿佛手的形状，抓住我一绺头发；灵便在天地之间把我提起来，在神的异象中带我到耶路撒冷，来到朝北的内门口；那里有那惹嫉的像的座位，挑动嫉怒。 看哪，以色列的神的荣耀在那里，正如我在平原所见的异象。 他又对我说：人子啊，现在向北方举目观看。我便向北观看，见在北面的祭坛门口，入口处有那惹嫉的像。 他又对我说：人子啊，你看见他们所做的吗？就是以色列家在这里所行的大可憎的事，使我远离我的圣所吗？但你还要再转过来，必看见更可憎的事。 他带我到院子的门口；我观看，见墙上有一个洞。
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. 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 8:1–18.
他又对我说：人子啊，现在要在墙上挖洞。我在墙上一挖，看哪，有一扇门。他对我说：进去，看他们在这里所行的可憎恶事。我便进去观看，见有各样爬物、可憎的走兽，和以色列家一切的偶像，都画在四周的墙上。站在这些像前的，有以色列家的七十个长老，中间有沙番的儿子雅撒尼亚；各人手里拿着香炉，浓浓的香烟上腾。他又对我说：人子啊，你可看见以色列家的长老在暗中、各人在自己画像屋里所行的吗？他们常说：“耶和华看不见我们，耶和华已经离弃这地。”他又对我说：你还要再看，他们所行更大的可憎之事。他带我到耶和华殿朝北的门口，看哪，有妇女坐在那里，为搭模斯哭泣。他对我说：人子啊，你看见了吗？你还要再看，比这些更可憎的事。他又带我到耶和华殿的内院，看哪，在耶和华殿的门口、廊子与祭坛之间，有约二十五个人，背向耶和华的殿，面朝东方，向着东方敬拜太阳。他对我说：人子啊，你看见了吗？犹大家在这里所行这些可憎之事，还算是小事吗？因为他们使这地充满了强暴，又转而惹我发怒；看哪，他们又把枝子举向鼻前。因此，我也要以忿怒待他们；我的眼必不顾惜，我也不怜悯；他们虽然在我耳中大声呼求，我却不听他们。——以西结书 8:1-18。