The rebellion of Laodicean Adventism in 1863, has been typified by the curse pronounced against rebuilding Jericho.
1863年老底嘉式复临主义的悖逆，已经被那针对重建耶利哥所宣告的咒诅所预表。
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.
当时，约书亚叫众人起誓说：“凡在耶和华面前兴起重建这耶利哥城的人，必受咒诅；他立根基的时候，必丧长子；立门的时候，必丧幼子。”约书亚记6:26。
The rebellion of Laodicean Adventism in 1863, has been typified by the builders rejecting the corner stone.
1863年老底嘉式复临主义的叛逆，已经被建造者弃绝房角石所预表。
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.
耶稣对他们说：“你们没有读过经上所写的：‘匠人所弃的石头，已成了房角的头块石头；这是主所做的，在我们眼中看为希奇’吗？所以我告诉你们，神的国必从你们夺去，赐给那能结出果子的百姓。”马太福音 21:42、43。
The rebellion of Laodicean Adventism in 1863, has been typified by Aaron’s golden calf.
1863年老底嘉式的复临主义的叛逆已被亚伦的金牛犊所预表。
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.
因为他们对我说：“给我们造些神像，在我们前头行；至于这个摩西，就是把我们从埃及地领上来的那个人，我们不知道他怎么了。”我就对他们说：“凡有金子的，都把它取下来。”他们就把金子给了我；我把它扔进火里，这牛犊就出来了。摩西看见百姓赤身露体；（因为亚伦使他们赤身露体，叫他们在他们的仇敌中蒙羞）。出埃及记 32:23-25。
The rebellion of Laodicean Adventism in 1863, has been typified by Jeroboam’s two golden calves.
1863年老底嘉复临主义的背叛，被耶罗波安的两只金牛犊所预表。
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.
这民若上耶路撒冷去，在耶和华的殿里献祭，这民的心必归向他们的主，就是犹大王罗波安；他们必杀我，仍归向犹大王罗波安。于是王就筹划，作了两个金牛犊，对百姓说：你们上耶路撒冷去实在太难了。以色列啊，看哪，这就是领你们出埃及地的神。他把一个安在伯特利，另一个安在但。列王记上 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.
1863年老底嘉复临主义的背道，被那位死在驴与狮子之间的犹大先知所预表。
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.
他吃了饼、喝了之后，就为他把驴备上鞍，就是为那被他带回来的先知。那人走后，有一只狮子在路上遇见他，把他杀了；他的尸体倒在路上，驴站在尸体旁边，狮子也站在尸体旁边。列王纪上 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.
1863年老底嘉复临主义的悖逆，被那使古代以色列开始在旷野漂流的第十次试炼所预表。
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.
我指着我的永生起誓：全地必被耶和华的荣耀充满。因为那些看见我的荣耀和我在埃及与旷野所行的神迹、如今已经试探我十次并不听从我的话的人，断不得看见我向他们列祖所起誓要赐给他们的那地；凡惹我发怒的，一个也不得看见。惟独我的仆人迦勒，因他另有一个心志，并且专一跟从我；我必领他进入他所去过的那地，他的后裔必得那地为业。民数记14:21-23。
The apostle Paul taught:
使徒保罗教导说：
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.
他们遭遇这一切事，都是作为鉴戒；并且记在经上，正是为警戒我们这末世的人。哥林多前书 10:11。
Commenting on that prophetic principle, Sister White said:
谈到那项先知性的原则时，怀特姐妹说：
“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. . . .
“古代的每一位先知，发言与其说是为了他们自己的时代，不如说是为了我们的时代，因此他们的预言对我们仍然有效。‘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.
“圣经已将其珍藏之宝为这末后的世代积聚并汇集在一起。旧约历史中一切重大的事件和庄严的作为，都已经在，并且正在，在这末后的日子于教会中重演。”《信息选粹》第3卷，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”.
按以赛亚的说法，晚雨的信息乃是一则信息，因为他指出恶人会拒绝听这信息，并将那信息描述为“句上加句”。
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.
他要将知识教导谁呢？要使谁明白训诲呢？就是那些断了奶、离了怀的人。因为诫命上加诫命，诫命上加诫命；律例上加律例，律例上加律例；这里一点，那里一点。先知说：“主要借异邦人的嘴唇和外邦人的舌头，对这百姓说话。”他曾对他们说：“这是安息，可以使疲乏人得安息；这是舒畅。”他们却不肯听。故此，耶和华的话临到他们，就是诫命上加诫命，诫命上加诫命；律例上加律例，律例上加律例；这里一点，那里一点；使他们前行仰面跌倒，而且跌碎，并陷入网罗，被缠住。以赛亚书 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.
在我们刚刚辨识的六条线当中（当然还有我们没有指出的其他线），其中一条强调1863年，作为那场导致在旷野漂流的渐进性考验的终点。有两条强调，先前的立约之民被越过，并由新的选民所取代。还有一条标示出一种咒诅：去重建那些本应在神的咒诅之下保持毁坏和荒废状态的事物；另有一条标示出一种咒诅：返回到你被禁止前往之处。有两条提供了关于十诫两块法版之伪造的例证，而那两块法版代表着哈巴谷的两块法版。
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.
亚伦和耶罗波安的金牛犊代表一座假冒的惹我忌恨之像，而那像所代表的就是伪造的1863年图表。当把亚伦和耶罗波安这两位见证人放在一起时，他们教导我们：哈巴谷的两张表其实代表一张表，正如十条诫命的两块法版代表一部上帝的律法一样。它们合在一起便成为一个符号，这个符号由两者构成。上帝律法两块法版所体现的同样的预言性运作规律，也存在于哈巴谷的两张表中；而亚伦和耶罗波安的伪造之物合在一起，正是指向那一预言现象。
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.
复临运动的第一代被以以西结书第八章中的妒忌之像所预表。以西结书第八章所记第六年六月五日开始的异象延续到第九章，在那里呈现了对十四万四千人的盖印。在论及第九章关于盖印的描绘时，怀特姐妹也指出了神品格中的一个属性，即神是在第三代和第四代审判那些不顺从的人。因此，她将与第二条诫命直接相关的真理纳入其中；这条诫命禁止敬拜偶像，正如亚伦和耶罗波安的金牛犊那样。
“‘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。
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.
要按正意分解以西结所阐述的盖印异象，就必须明白复临运动的四个世代。我们所选的段落一开始，怀爱伦姐妹直接提到以西结书第九章，而我们所选的这一部分也以对以西结书第九章的直接引用作结。在该段落中，她论到以西结说：“这位先知纵观历代，这个时期被呈现在他眼前的异象之中。”以西结看见了在十四万四千人受盖印期间所发生的情形。
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.”
在上一篇文章中，我们借着“预言之灵”的三处具体段落指出，以赛亚所说的“以法莲的醉汉”——他们在本段中被称为“古老的人”，并且在这两处都代表耶路撒冷（复临主义）的领导层——看不见将会有如同往年一样的神大能的彰显。在本段中，他们所拒绝看见的神大能的那种彰显，正要作为临到他们的神圣审判的一部分而发生，因为有话说：“百姓将要以显著的方式看见神圣的权能被彰显，使他们无可推诿。”
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?
处在老底嘉状态的复临运动拒绝看见自2001年9月11日开始零星降下的晚雨的显现，但当末后的日子里“半夜呼声”的信息再度被传讲时，他们将会看见那场降雨的高潮。那信息就是第三个灾祸所指的伊斯兰。难道古代以色列的领袖们，那些刚把他们的弥赛亚钉上十字架的人，不也亲眼目睹圣灵在五旬节浇灌下来吗？
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.
这段经文表明，教会在上下文中由以西结用耶路撒冷来代表，而教会（耶路撒冷）中的成员则与一支“小群体”形成对比；这“小群体”也被认作“行在光中的人”，是“忠心的少数”。圣经教导说：“被召的人多，选上的人少。”这段经文的主题还包括临到祂子民身上的上帝的忿怒。百姓自招审判，但上帝明确强调，执行毁灭之工的是祂的天使。上帝从不说谎，且祂曾应许：追讨人的罪孽直到三、四代的是祂自己。把审判的执行归于上帝之外的任何对象，就是否认祂的品格，并暗示祂是个说谎者。
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.
这段经文指出，当以西结所说的灭命天使开始经过耶路撒冷时，“祂忿怒的事工开始了。” 上帝的忿怒从耶路撒冷开始——那是祂的教会，也就是老底嘉的复临派。
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.
因为时候到了，审判要从神的家起首；若是先从我们起首，那些不顺从神福音的人，结局将如何呢？彼得前书 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.
神的忿怒是借着神的天使成就的；当他们开始工作时，被命令要“击杀”，并且“你们的眼不可顾惜，也不可怜恤：要将老年人、少年人、处女、婴孩和妇女尽行杀尽；但凡额上有记号的人，不可靠近；并要从我的圣所开始。” 神的忿怒是由圣洁的天使执行的，而我们在此要指出的是，神忿怒事工的开端是在第四代。
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。
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.
在主献祭的那日，必成就这事：我要惩罚首领、王的子女，并一切穿着外邦服饰的人。同日我也要惩罚所有跳过门槛的人；他们以强暴和诡诈使他们主人的家充满。到那日，主说，从鱼门必有呼喊之声，从第二区传来哀号，从群山传来巨大的崩毁声。玛革提施的居民啊，哀号吧！因为一切商人都被铲除；凡携带银子的都被除灭。到那时，我要提着灯搜查耶路撒冷，惩罚那些安稳在酒渣上的人；他们心里说：“主不会行善，也不会行恶。”西番雅书 1:8-12。