God never changes, and therefore Adventism is judged in its fourth generation.
上帝永不改变，因此复临派在其第四代被审判。
“‘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.’
他呼唤那穿着细麻衣、腰间带着书吏的墨盒的人；耶和华对他说：你要经过这城的中间，经过耶路撒冷的中间，在那些因其中所行一切可憎之事而叹息哭号之人的额上作记号。又在我耳中对其余的人说：你们跟随他穿过这城，击杀；你们的眼不可顾惜，也不可怜悯；老的少的、处女、孩童和妇女，都尽行杀戮；但凡额上有记号的人，你们不可临近；并要从我的圣所起首。于是他们就从在殿前的那些长老开始。
“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.
耶稣正要离开天上圣所的施恩座，穿上报仇的衣服，并将祂的忿怒借着审判倾倒在那些没有回应神所赐之光的人身上。“因为对恶行的判决不立刻执行，所以世人心里专意行恶。”他们并没有因主向他们所显的忍耐和长久宽容而心被软化，反倒是不敬畏神、不爱真理的人，在他们的恶道上更加刚硬。然而，连神的宽容也有其限度，而许多人正越过这些界限。他们已经越出了恩典的界限，因此神必须介入，维护祂自己的荣耀。
“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.
论到亚摩利人，主说：“到了第四代，他们必再回到这里，因为亚摩利人的罪孽还没有满盈。” 尽管这个民族因其崇拜偶像和败坏而臭名昭著，它还没有把自己的罪恶之杯填满，上帝也不会下令将其彻底毁灭。要使人们以显著的方式看见上帝大能的彰显，好叫他们无可推诿。慈悲的创造主愿意忍耐他们的罪孽，直到第四代。然后，如果仍看不见任何好转，祂的审判就要临到他们。
“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.
以绝无差误的准确性，那位无限者仍然与万国记账。只要祂以怜悯发出悔改的呼召，这笔账就仍然未结；但当数字达到神所规定的某一数额时，祂忿怒的施行便开始。这账就结清了。神圣的忍耐止息。为他们恳求怜悯不复存在。
“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.
先知俯瞰历代，这一时期被呈现在他的异象中。这个时代的列国蒙受了前所未有的怜悯。天上最上好的福分已赐给他们，然而，骄傲日益增长，贪婪、偶像崇拜、轻视上帝以及卑劣的忘恩负义，都记在他们的账上。他们正迅速与上帝了结他们的账目。
“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.
但令我战栗的是，那些蒙受最大亮光与特权的人，竟被盛行的罪恶所沾染。受周围不义之人的影响，许多人，甚至自称持守真理的人，已变得冷淡，并被邪恶强劲的洪流所裹挟。世人对真正的虔诚与圣洁普遍投以嘲讥，使那些与神不紧密相连的人失去对祂律法的敬畏。若他们跟随光明，并从心里顺从真理，那么当这圣洁的律法遭人轻视、被搁置时，在他们看来反而更加宝贵。随着对神律法的不敬愈发显明，遵守者与世界之间的分界线就愈加清楚。一类人对神圣诫命的爱，随着另一类人对其轻蔑的加深而愈加增长。
“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.’
危机正迅速逼近。迅速膨胀的数字显示，上帝施行审判的时刻已近。祂虽不愿惩罚，然而必会惩罚，而且很快。行在光中的人会看到逼近灾祸的预兆；但他们不可安然坐等、漠不关心地期待毁灭的到来，并以“上帝必在审判之日庇护祂的子民”的信念自我安慰。绝非如此。他们应当意识到，勤勉劳作拯救他人是自己的职责，并以坚定的信心仰望上帝寻求帮助。“义人的恳切祈祷大有功效。”
“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.
敬虔之酵并未全然失去其效力。在教会危难与低迷最甚之时，站在光中的那小群人将为这地所行的可憎之事叹息哀哭。但更尤其的是，他们将为教会发出祈祷，因为其成员正效法世俗而行。
“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.
这少数忠心之人的恳切祷告必不徒然。当主出来施行伸冤时，祂也要作一切持守纯正信仰并保守自己不被世俗玷污之人的保护者。正是在这时候，神应许要为祂所拣选、昼夜向祂呼求的人伸冤，纵然为他们忍了多时。
“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.
命令是：“你要走遍城中，走遍耶路撒冷的当中，在那些因其中所行的一切可憎之事而叹息、哀哭之人的额上做个记号。”这些叹息、哀哭的人一直在传扬生命之道；他们曾责备、劝告、恳求。有些曾羞辱上帝的人悔改了，在祂面前谦卑了心。但主的荣耀已经离开以色列；虽然许多人仍继续维持宗教的形式，却缺少祂的能力和同在。《证言》，第5卷，207-210页。
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.
怀特姐妹在这段文字中所指出的上帝审判的例证，是临到耶路撒冷城的审判；在末后的日子里，耶路撒冷就是基督复临安息日会。审判在星期日法令之时定案，因为在那里，上帝的印记与兽的印记要被印上。以西结书第八章指出四种逐步升级的可憎之事。第一节以第六年六月初五的日期强调，这个异象应在恩典时期结束之前不久来理解。
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.”
以西结并不需要包含那个历史性的参照点。他本可以简单地写道：“我正坐在家中，犹大的长老坐在我面前，主耶和华的手在那里临到我身上。”他之所以提到“666”之前的那一天，这一事实对研读预言的人来说是一个预言性的参照。对于那些胜过兽名之数的人来说，他们知道“666”是耶稣基督启示中的一个要素，而这启示会在恩典之门关闭之前被揭开封印。他们之所以知道，是因为他们是神的子民——正如彼得所说，“从前并不是神的子民”。
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.
在《彼得前书》第二章，如今成为神子民的人，“已经尝过主是恩慈的”。他们是那些以先知性的方式“吃”了神话语的人，而不是那些拒绝吃神话语的人。所有先知都论到末后的日子；而在《约翰福音》第六章，耶稣传达的信息是，他的门徒必须吃他的肉、喝他的血。在那一章中，那些拒绝吃他肉、喝他血的门徒，是在第六十六节这样做的。
From that time many of his disciples went back, and walked no more with him. John 6:66.
从那时候起，他的许多门徒退去了，不再与他同行。约翰福音 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.
末后的日子里，那些吃基督的肉、喝基督的血的智慧人，明白基督作为帕尔摩尼，就是那位奇妙的数算者，并且当祂的签名呈现出来时，他们能认出来。以西结书第八章的首节里有数字“665”；凡愿意看的人都能看见，它表明至少两个重要的预言要点。其一，这信息应被理解为涵盖至星期日法令之前的一段时期。其二，“666”出现在启示录中仅有的两节经文之一，而这两节经文带有这样的限定：指出“智慧人”将在末后的日子明白。
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.
这里有智慧。凡有聪明的，可以计算兽的数目：因为这是人的数目；他的数目是六百六十六。启示录 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.
当耶稣基督的启示被解封之时，明白末时知识增长的“有智慧的人”将会知道，“666”是一个重要的预言性象征，因为他们已经胜过了这个数字。因此，《以西结书》第八章引入了一个不断升级的背道，这背道由四个日益加剧的可憎之事所代表。最后一个把愚昧人描绘为向太阳下拜，因此标志着在末后的日子里对耶路撒冷（复临运动）的审判。那次审判发生在第四代。这四个可憎之事象征着老底嘉式复临运动的四个世代。
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.
第一代始于1863年，源于对摩西“七次”誓言的反叛。二十五年后，1888年的叛逆显露出来。三十一年后，1919年的叛逆发生了，由 W. W. Prescott 的著作《基督的教义》所代表。再过三十八年，到1957年，由《关于教义的问题》一书所代表的叛逆发生了。我们现在将开始论证为何这四个路标与《以西结书》第八章的四个可憎之事相对应。
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.
1863年，老底嘉时期的复临运动推出了一张新图表，以取代那两张遵行哈巴谷书第二章“将这异象写明在版上”的命令而制作的图表。1863年的图表把预言图示中的“七个时期”删掉了，而在那两张神圣的图表上，“七个时期”与1260、1290和1335一同出现。哈巴谷书中的命令指出，这些版（复数）将以一种“使读的人可以奔跑”的方式出版。1863年的图表偏离得如此之远，以至于必须配上一份解释性讲义。若没有额外的讲义，人们无法只看着1863年的图表就“奔跑”。
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.
耶和华回答我说：将这异象写下，明明地写在版上，使读的人可以奔跑。哈巴谷书 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年的图表是一件伪造品，旨在掩盖那真正的图表，正如威廉·米勒在他的梦中所见。那两幅神圣的图表，是基督与那些刚刚采取立场、成为从地里上来的兽之真正新教角的人所立之约的象征。这两幅图表代表着米勒派与基督之间的立约关系；基督在1844年忽然来到自己的殿，他来的时候，是以约的使者的身份而来。古代以色列预表现代以色列；当基督将古代以色列从埃及的奴役中领出来时，他预表了他将要把现代以色列从长达一千二百六十年的教皇统治之奴役中领出来的那一时期。怀爱伦姊妹一再表明这两段历史是平行的历史。
“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.
“往世诸代所积累之光，现今正照耀在我们身上。以色列健忘之记录之所以被保存下来，乃是为要使我们得着启迪。在这时代，上帝已伸手从各邦、各族、各民、各方中招聚一班归于自己的人。在复临运动中，祂曾为祂的产业施行作为，正如昔日祂领以色列人出埃及时为他们施行作为一样。1844年的大失望中，祂子民的信心受了试验，正如希伯来人在红海边所受的试验一般。”《证言》卷八，115、116页。
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.
当主与古代以色列立约时，赐下两块版以代表这种约的关系。当主与现代以色列立约时，也赐下两块版以代表这种约的关系。十诫的两块法版预表哈巴谷的两块版。过红海不久，主就把那两块版赐给他们；怀爱伦姊妹将过红海与1844年的大失望相对应。就先知性历史而言，1844年之后不久，主又出示了第二块版。古代以色列被立为上帝律法的保管者，而现代以色列不仅被立为上帝律法的保管者，也被立为那些伟大预言真理的保管者。
“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.
“上帝在今日呼召祂的教会，正如祂昔日呼召古代以色列一样，要在世上作光。借着真理那有力的大斧——第一、第二、第三位天使的信息——祂把他们从各教会和世界中分别出来，使他们得以与祂有神圣的亲近。祂使他们成为祂律法的受托者，并将这时代的重大预言真理托付给他们。正如圣言曾托付给古代以色列一样，这些都是神圣的托付，必须传达给全世界。”《证言》第五卷，第455页。
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.
十诫的前两条表明上帝憎恶偶像崇拜；并且在这前两条诫命中，祂指出审判要临到第三代和第四代，因为祂表明自己是忌邪的上帝。
“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.
当时颁布的律法，并非仅为希伯来人的益处而说。上帝尊荣他们，使他们成为祂律法的守护者和保管者；然而这律法乃是作为一项神圣的托付，交给全世界。十诫的条文适用于全人类，赐下是为教导并规范众人。十条诫命简短、周全且具权威，涵盖了人对上帝以及对同胞的本分；而这一切都奠基于爱的伟大根本原则：“你要尽心、尽性、尽力、尽意爱主你的神；又要爱邻舍如同自己。”路加福音10:27。又见申命记6:4、5；利未记19:18。在十诫中，这些原则被详细展开，并使之适用于人的处境与环境。
“‘Thou shalt have no other gods before Me.’
'你不可在我面前有别的神。'
“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.
耶和华，那位永恒、自有永有、非受造者，祂自己是万有的源头与维系者，唯独祂配得至高的敬畏和敬拜。人被禁止让任何其他对象在他的情感或事奉上占据首位。凡是我们所珍爱的事物，若会减弱我们对上帝的爱，或妨碍我们向祂所当尽的事奉，我们就把它当作神。
“‘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.’
“你不可为自己制造任何雕刻的像，也不可制作任何形象，无论是天上的、地上的，或地底下水中的任何物。你不可向它们下拜，也不可事奉它们。”
“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.
第二条诫命禁止用形像或相似之物来敬拜真神。许多异教民族声称，他们的偶像不过是用来敬拜神明的形像或象征，但上帝已宣告这种敬拜是罪。试图用有形之物来代表那位永恒者，会降低人对上帝的认识。人的心思一旦偏离耶和华那无限的完全，便会被受造之物而不是造物主所吸引。而当他对上帝的认识被降低，人也就随之堕落。
“‘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.
“我耶和华你的神是忌邪的神。” 上帝与祂子民之间亲密而神圣的关系，以婚姻为比喻来表示。既然拜偶像是属灵的淫乱，上帝对此的不悦被恰当地称为“忌邪”。《先祖与先知》，305、306页。
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.”
上帝的忌邪特别针对偶像崇拜而彰显，而以西结书第八章中的第一件可憎之事是“忌邪的像”，这并非偶然。
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.
到第六年六月初五日，我正坐在家中，犹大的长老坐在我面前，主耶和华的手在那里临到我。于是我观看，见有一形像，样子好像火；从他腰以下的样子是火，从他腰以上有光辉，好像琥珀的颜色。他伸出仿佛一只手，把我头发一绺抓住；灵就将我在天地之间举起，借着神的异象带我到耶路撒冷，到了面朝北的内门门口；在那里有那惹忌的偶像的座位。看哪，以色列神的荣耀在那里，正如我在平原所见的异象。他又对我说：“人子啊，现在你举目向北观看。”于是我向北举目观看，见在北边、祭坛门的门口，有这惹忌的偶像。以西结书 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.
嫉妒之像是以西结所看见的四个不断升级的可憎之事中的第一个。嫉妒之像代表复临运动中四代不断升级的悖逆之第一代的开端。第一代始于1863年。
We will continue this study in the next article.
我们将在下一篇文章中继续这项研究。
“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. . . .
“古时的每一位先知，说预言与其说是为他们自己的时代，不如说是为我们的时代，因此他们的预言对于我们乃是有效的。‘他们遭遇这些事，都要作为鉴戒；并且写在经上，正是警戒我们这末世的人。’哥林多前书 10:11。‘他们得了启示，知道他们所传讲的一切事，不是为自己，乃是为你们；那靠着从天上差来的圣灵传福音给你们的人，现在将这些事报给你们；天使也愿意详细察看这些事。’彼得前书 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.
“圣经已将其宝藏为这末后的世代积蓄并汇聚在一起。旧约历史中一切重大的事件和庄严的作为，都曾在这末后的日子于教会中重演，并且正在重演。”《信息选粹》卷三，第338、339页。