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.”
亚摩利人的历史被用来说明上帝的忿怒何时会临到处于老底嘉状态的复临运动。怀特姐妹指出，上帝施行惩罚的时间，在末后的日子——也就是十四万四千人受印之时——与祂向亚摩利人发怒之时相同。她说：“虽然亚摩利国因其偶像崇拜和败坏而臭名昭著，但它的罪孽之杯尚未满溢……慈悲的造物主愿意忍耐他们的罪孽直到第四代。然后，若看不见任何好转，祂的审判就要临到他们。那位无限者仍以绝对无误的准确度为万国记账。当祂以怜悯发出悔改的呼召之时，这账目将保持未结；但当数字达到上帝所规定的某一限度时，祂忿怒的施行便开始。账目便结清。神圣的忍耐止息。”
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.
怀爱伦姐妹清楚地把上帝针对老底嘉式复临主义的忿怒之职事，与以西结对十四万四千人受印的描绘联系在一起，并指出这项职事开始于他们罪孽之杯盛满之时，而这只杯在第四代达到满盈。所有这些信息都是在起始于第八章的异象脉络中阐述的，该异象描绘了四个逐步升级的可憎之事。
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.
他对我说：人子啊，现在向北方举目观看。我便向北方举目观看，见在北面、祭坛门的入口处，有那激起妒忌的像在门口。 他又对我说：人子啊，你看见他们所做的了吗？就是以色列家在这里所行的大可憎之事，叫我远离我的圣所吗？但你再转回去看，你将要看见更大的可憎之事。 他带我到院子的门口；我观看，见墙上有一个洞。他对我说：人子啊，现在在墙上挖吧；我在墙上挖开，见有一扇门。他又对我说：进去吧，看看他们在这里所行的那些邪恶可憎之事。于是我进去观看，见各样爬行之物、可憎的兽类，以及以色列家的各样偶像，都画满四周的墙上。其前站着以色列家的七十位长老，其中有沙番的儿子雅撒尼亚站在他们中间；各人手里拿着香炉，浓浓的香烟上腾。 他又对我说：人子啊，你看见以色列家这些长老在暗中、各人在自己画像的屋里所做的事吗？因为他们说：“耶和华看不见我们；耶和华已经离弃这地。”他又对我说：你再转回去看，你将要看见他们所行更大的可憎之事。 于是他带我到耶和华殿朝北的门口；看哪，有妇女坐在那里为塔木兹哀哭。
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.
他又对我说：人子啊，你看见了吗？你再转身观看，必看见比这些更可憎的事。 他领我到耶和华殿的内院。看哪，在耶和华殿的门口，在廊子与祭坛之间，有约二十五个人；他们背向耶和华的殿，面向东方，向东拜日。 他又对我说：人子啊，你看见了吗？犹大家在这里所行这些可憎的事，还看为小事吗？因为他们以强暴充满这地，又回头惹我发怒；看哪，他们竟把枝子凑到鼻前。 因此，我也要在怒中行事；我的眼必不顾惜，也不怜悯；他们虽大声在我耳中呼求，我也必不听他们。 以西结书 8:5-18。
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.
在以西结被指示看见第一件可憎之事——在祭坛门口树立嫉妒之像——之后，他被告知，将要让他看见比嫉妒之像更大的可憎之事。第二件可憎之事表现为那些密室，在那里，领导层（被描绘为“古老的人”）正以香象征祈祷，并宣称主已经离弃了这地，不看见他们。但以西结被告知，他还要看见比这些更大的可憎之事。
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.
第三个可憎之事表现为“为塔木兹哭泣的妇女”，但还有比这更大的可憎之事，因为第四个可憎之事指明有二十五位首领背对圣殿，敬拜太阳。
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.
在第四个可憎之事中，宣告说：“那些‘长老们’，‘已经以强暴充满遍地，又转而惹我发怒；看哪，他们把枝子凑到鼻子上。’” “惹怒之日”是上帝施行忿怒之事工开始的日子，正如古代以色列人拒绝约书亚和迦勒关于应许之地的信息之时那样。对盖印信息的拒绝，标志着耶路撒冷的罪孽之杯已满。约书亚和迦勒代表那小群人；他们是为教会和这地中的可憎之事而叹息哀哭的少数忠心者。
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.
于是，摩西和亚伦就在以色列全会众面前俯伏在地。在窥探那地的人中，嫩的儿子约书亚和耶孚尼的儿子迦勒撕裂衣服，对以色列全会众说：“我们所经过窥探之地是极美之地。耶和华若喜悦我们，就必领我们进那地，把那地赐给我们；那是流奶与蜜之地。只是你们不可背叛耶和华，也不要怕那地的居民，因为他们是我们的食物；护庇他们的已经离开他们，并且有耶和华与我们同在，不要怕他们。”但全会众说要用石头打死他们。忽然，耶和华的荣光在会幕中向以色列众人显现。耶和华对摩西说：“这百姓藐视我要到几时呢？我在他们中间行了这一切神迹，他们还不信我要到几时呢？我要用瘟疫击杀他们，使他们不得承受那地，并要使你的后裔成为更大更强的国，比他们更强盛。”民数记 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.
民数记和以西结书中，叛逆者所引发的“触怒”，源于他们拒绝承认已经彰显的“神迹”。在摩西时代被拒绝的那些“神迹”，正是预表上帝大能在米勒派历史中彰显的“神迹”。古代以色列在其奠基性历史中，因拒绝他大能彰显的“神迹”而触怒了上帝。在十四万四千人盖印的时期，现代以色列也同样背弃了本应作为“记号”的那段奠基性历史；这个“记号”原本是要使他们能够“识别”末后日子里所重演的“午夜呼声”的历史。
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.
上帝许可悖逆者看见上帝大能的反复彰显，因为上帝大能的这种反复彰显，不仅是晚雨，也是真理；若他们在爱真理的人之中，这真理本会救他们。
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.
将以西结书八章的四个可憎之事辨识为老底嘉时期的复临运动四代的象征，是末时由犹大支派的狮子所揭开的信息的一部分。第一代始于1863年的叛逆；二十五年后的1888年，以“隐密之室”为象征、标志第二代开始的那场叛逆来临。又过三十一年，即1919年，W. W. Prescott 所著《The Doctrine of Christ》的出版标志着第三代的开始，以西结将其表征为为他慕斯哭泣的妇女。此后三十八年，即1957年，随着《Questions on Doctrine》的出版，第四代到来，这一代标示出叛逆者将转而反对从东方兴起的封印信息，并敬拜太阳的时刻。
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.
我们将开始考察在1888年明尼阿波利斯总会大会上出现的老底嘉式复临主义的第二代叛逆。务必要记得：以西结书中的四件可憎之事都发生在耶路撒冷；虽然它们代表着一段逐步加剧的叛逆历史，但所针对的始终是发生在城内的叛逆，而这座城在末后的日子里象征着老底嘉式复临主义。
“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.
作为耶路撒冷被毁的征兆之一，基督曾说：“必有许多假先知起来，迷惑许多人。”假先知的确起来了，迷惑百姓，并带领大批人进入旷野。术士和巫师宣称拥有行神迹的能力，引诱众人跟随他们进入山中荒僻之处。然而这预言也是为末后的日子说的。这一征兆是作为第二次降临的记号赐下的。现今就有假基督和假先知显出神迹奇事，要诱惑他的门徒。我们岂不是听见有人喊着说：“看哪，他在旷野”吗？岂不是已有成千上万人前往旷野，盼望找到基督吗？并且在成千上万自称与亡灵交通的聚会中，如今难道不是也传出这样的呼声：“看哪，他在内室里”吗？这正是招魂术所鼓吹的说法。但基督怎么说呢？“你们不可信。因为闪电从东边发出，直照到西边，人子降临也要这样。” 《历代愿望》，第631页。
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.
密室是招魂术的象征，而以西结书第八章中的第二件可憎之事发生在圣殿里，那里世俗的图像被暗中挂在墙上。
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.
我进去观看，见各样爬行之物和可憎的兽，并以色列家一切的偶像，都画在四围的墙上。在它们前面站着以色列家的七十个长老，其中有沙番的儿子雅撒尼亚；人人手拿香炉，浓密的香烟上腾。他对我说：人子啊，你可曾看见以色列家长老在暗中，各人在自己的画屋里所做的事吗？他们说：“耶和华看不见我们；耶和华已经离弃这地。”以西结书 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.
以西结看见圣所的墙上“描画着以色列家的偶像”，但他被清楚地告知，这样的悖逆也正在每一位古人的“图像密室”中发生。 有形圣殿中的悖逆，揭示了人这座圣殿中的悖逆。
“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.
当耶稣洁净圣殿，把世俗的做买卖的人赶出时，他宣告了自己的使命：要洁净人心，使之脱离罪的污秽——脱离那败坏灵魂的属世欲望、自私的情欲和恶习。引述《玛拉基书》3:1-3。 《世代的渴望》，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.
第二个可憎之事代表了邪恶的彰显，这种邪恶既存在于教会内部，也存在于本应成为教会守护者的长老们心中。那里所显出的邪恶，就是招魂术的邪恶。在挪亚的日子里，当人的各样心思意念尽都邪恶时，洪水以前的人已经使他们的罪恶之杯满溢。
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.
神看见人在地上的罪恶很大，心里所思想的尽都是恶，终日如此。创世记 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.
第二代指出了招魂术何时进入耶路撒冷的首领之中，也进入了老底嘉安息日会的组织结构。“以色列家的长老”在“暗中”，在他们“画像的”“内室”里所行的，表明他们心里“思想的每一个意念”“尽都是恶”。怀爱伦姊妹明确指出，耶路撒冷的毁灭预表世界的末了，而挪亚时代洪水的见证也预表世界的末了。在末后的日子，拒绝被真理成圣的人会被招魂术所挟制，正如以西结书第八章第二个可憎之事所代表的那样。
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.
以西结书的第二件可憎之事代表了在1888年临到的反叛，并成为第二代的象征；但更重要的是，1888年以及它所代表的或以之为代表的一切，在2001年9月11日被重演。怀特姐妹明确指出，在1888年，《启示录》第十八章中的大能天使降临，因此这段历史代表着纽约市的宏伟建筑将被上帝一触而倒的时刻，并且《启示录》第十八章一至三节将得以应验。
“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.
在明尼阿波利斯，对主借瓦格纳与琼斯两位弟兄所传信息的许多反对，其很大一部分的根源在于人们不愿放弃先入为主的意见，也不愿接受这真理。撒但通过煽动这种反对，成功地在很大程度上使我们的百姓与上帝渴望赐给他们的圣灵特别的大能隔绝。仇敌阻止他们获得那种原本可以属于他们的功效，使他们无法像五旬节之后的使徒那样把真理传给世界。那本应以其荣耀照亮全地的光遭到了抵制，并且由于我们自己弟兄的作为，在很大程度上被拦阻而未能临到世界。《信息选集》第一册，第235页。
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年的历史，为2001年9月11日临到的晚雨信息遭到拒绝提供了一个例证。1888象征老底嘉时期复临运动的第二代，这一代由《以西结书》中的第二件可憎之事所代表，而其中的历史指出了一场叛逆，这场叛逆以《以西结书》中的七十位长老为预表。他们的叛逆象征着招魂术，并与挪亚时代恩典期满相对应。对这信息的拒绝，说明领导层拒绝了晚雨的信息，而该信息原本是要辨识伊斯兰第三样祸灾的到来。
“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.
“晚雨要降在上帝的子民身上。一位大能的天使要从天降下，全地都要因他的荣耀而得光照。”《评论与通讯》，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.
在1888年拒绝这信息的领导层，预表了2001年9月11日对伊斯兰信息的拒绝，但上帝打算显出大能的彰显，作为他对他们施行审判的一部分，使那些领袖亲眼目睹。晚雨之大能的彰显发生在盖印时期的末尾。它始于2001年9月11日，但在《启示录》第十一章三日半的末了达到高潮，那时“大地震”来临。
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年的信息，就是老底嘉的信息，是向那群曾经蒙拣选、却正在被上帝越过的子民发出的最后呼召。
“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.
A. T. Jones 和 E. J. Waggoner 向我们所传的信息，乃是上帝给老底嘉教会的信息；凡自称相信真理却不把上帝所赐的光辉反照给他人的，都有祸了。——《1888文稿》，第1053页。
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.
1888年的信息代表了这样一个信息：它指出，当纽约市的宏伟建筑在2001年9月11日倒塌之时，就应当向老底嘉教会发出直言的见证；而这直言的见证，就是关于第三样祸之伊斯兰的信息，这信息一旦吹拂在背道的子民身上，便有能力使他们复活，成为一支大能的军队。
“A straight testimony must be borne to our churches and institutions, to arouse the sleeping ones.’
必须向我们的教会和机构作出直言不讳的见证，以唤醒那些沉睡的人。
“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.
当人相信并顺从主的话语时，就会有稳步的进展。现在让我们看见我们极大的需要。在他向枯骨吹入生命的气息之前，主不能使用我们。我听见这样的话：“若没有神的灵在心中深切的感动，没有它赐生命的影响，真理就成了死的字句。”《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年标志着复临运动第二代的开始，但它也提供了一条与末时相一致的预言线。2001年9月11日，上帝带领那些选择接受伊斯兰对地兽的攻击是预言应验这一点的人回到古道上。上帝的子民需要回到威廉·米勒的宝石，并在根基性真理上受教育；这些真理包括第一样祸与第二样祸的应验，而这反过来又确立了当时第三样祸的来到。一旦这些人回到那些古道上，他们就被引导看见哈巴谷两块版的神圣性。
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年对哈巴谷的两张图表的叛逆——这些图表既是米勒的宝石，也是复临运动的根基——预表了一场在2001年9月11日重演的叛逆；因为老底嘉时期的复临运动的领导层再次获得机会，可以选择捍卫米勒的宝石，或加以拒绝。以西结书第八章所代表的复临运动的四代人，也同样代表了2001年9月11日老底嘉复临运动的叛逆。
We will continue to identify the second generation of Laodicean Adventism in the next article.
我们将在下一篇文章中继续识别老底嘉式复临主义的第二代。
“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.
神创造人，使人有能拥抱永恒真实的情感。这些情感本当保持纯洁圣洁，脱离一切属世性。然而人类已不再把永恒纳入他们的考量。那位神，阿尔法和俄梅伽，始与终者，掌管每个灵魂命运的主，却被人遗忘了。人自以为知识高超，反而在神眼中将自己降低到最低的地步。
“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.
“人的心思意念已经变得属世。本应显出神性的印记，如今却显出人性的印记。其内室中所见的是地上的形象。在挪亚的日子里盛行、使那一代居民绝了得救的指望的那些败坏行径，今天也同样可见。” 《时代的征兆》，1901年12月18日。