After Ezekiel describes the process of the two nations becoming one, he then identifies that the nation would be ruled by King David, and that he will enter into covenant with them and that His tabernacle will be with them.
以西結敘述兩國合而為一個過程了後，就進一步指明，該國要由大衛王掌權；伊也要摒佢拉立約，並且伊个會幕要設立勒佢拉當中。
Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwelling places, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children’s children for ever: and my servant David shall be their prince forever. Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. And the heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them for evermore. Ezekiel 37:23–28.
伊拉再弗会用自家个偶像、可憎个物事，并仔伊拉一切个过犯来玷污自家；不过我会从伊拉一切住处里救伊拉出来——就是伊拉曾经犯罪个所在——并且洁净伊拉。迭能样，伊拉要做我个子民，我要做伊拉个 神。 我个仆人大卫要做伊拉个王；伊拉众人总归只有一个牧人。伊拉也要遵行我个典章，谨守我个律例，并且实行。伊拉要住勒我赐拨我仆人雅各个土地上，就是阿拉侬祖先曾经住过个所在；伊拉自家、伊拉个子孙，并仔子孙个子孙，侪要永远住勒该搭；我个仆人大卫也要永远做伊拉个君。 并且，我要同伊拉立平安个约；迭要做同伊拉立个永远之约。我也要安置伊拉，使伊拉增多，并且要使我个圣所永远设勒伊拉中间。 我个帐幕也要同伊拉同勒；是个，我要做伊拉个 神，伊拉要做我个子民。外邦人也要晓得我——耶和华——是使以色列成圣个；因为我个圣所要永远设勒伊拉中间。以西结书 37:23–28。
Ezekiel chapter thirty-seven is providing a very detailed presentation of the sealing of the one hundred and forty-four thousand. The two sticks that are to become one nation when divinity is combined with humanity, and they will have a king over them. The one nation is God’s church of the last days, who are the one hundred and forty-four thousand. The two sticks are the two periods of scattering for the northern and southern kingdoms of Israel. Those two sticks are those who Paul identifies as the “body,” when he also identifies Christ as the “head” of that body. Ezekiel identifies Paul’s “head,” as “king David,” and the “body,” as “one nation.”
《以西结书》第三十七章，对十四万四千额封印，做了极其详尽个陈述。两根柴，等到神性搭人性结合个辰光，就要成为一个国，并且要有一位王统治伊拉。该一个国，就是 神末后日子个教会，也就是十四万四千。两根柴，就是以色列北国搭南国两段分散个时期。该两根柴，就是保罗所指认个“身体”；同时，伊也把基督指认做该身体个“头”。以西结则把保罗所讲个“头”指明做“大卫王”，并把“身体”指明做“一个国”。
In the message which was provided to Adventism in 1856, as represented by the unfinished series on the “seven times” by Hiram Edson in 1856, Edson refers to Isaiah, chapter seven’s prophecy of sixty-five years as the biblical point of reference for the starting points of both periods of seven times. The sixty-five year time prophecy is placed in an enigmatic context, similar to the passages in the book of Revelation that state, “he who hath ears, let him hear.” If you have eyes that can perceive, and ears that can understand, there is something very wonderful in that passage.
1856年所赐给复临主义个信息里，照Hiram Edson于1856年关于“七次”之未完成系列所表明个，Edson提着《以赛亚书》第七章里六十五年个预言，当作两段“七次”时期起点个圣经参照。此六十五年个时间预言，是摆勒一个隐奥个语境当中，搭《启示录》里所讲“有耳可听个，就应当听”个经文相似。若侬有能看见个眼睛，也有能领会个耳朵，则该段经文里向有一件极其奇妙个事体。
For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:8, 9.
盖叙利亚个头是大马士革，大马士革个头是利汛；再过六十五年，以法莲必要破败，弗再成其为民。以法莲个头是撒马利亚，撒马利亚个头是利玛利个儿子。若是恁弗信，定规弗得坚立。以赛亚书 7:8, 9.
The sixty-five year prophecy began in 742 BC, and within those sixty-five years, nineteen years later in 723 BC, the northern kingdom of Israel was taken into slavery by Assyria, and when those years ended in 677 BC, Manasseh was taken captive by Babylon. Those sixty five years were also represented in the fulfillments of the end of the scatterings of the two nations, that were to become one stick in Ezekiel’s narrative. They marked 1798, 1844 and 1863, respectively. In the verses which identify the message that was rejected in 1863 there is a special prophetic revelation in which the prophecy is couched.
六十五年个预言起首于公元前742年；于此六十五年之内，过得十九年，至公元前723年，以色列北国被亚述掳去为奴；及此等年数终结于公元前677年，玛拿西被掳至巴比伦。此六十五年也表现于两个国度分散终了个应验之中；按以西结个叙述，此两个国度要成为一根杖。彼等分别标明1798年、1844年并1863年。于指明1863年所遭弃绝之信息个经文里，含有一项特别个预言启示，而此预言正包裹于其中。
It is the revelation that the “head” of a nation is its capital city, and that the “head” of the capital city is the king. It provides two witnesses to this revelation, and then brings the entire prophecy and revelation to a conclusion with the enigma that, “If ye will not believe, surely ye shall not be established.” If you do not believe that the king is the head, and that the head is the capital city, then you will not be established.
箇是一个启示：一国个“头”就是伊个京城，而京城个“头”就是王。经文为此启示立了两重见证，随后又用一则谜语来结束全部个预言搭启示：“尔若弗肯信，定然立弗牢。” 倘若侬弗信王就是头，而头就是京城，恁末侬就必弗得坚立。
Ezekiel’s nation that is produced by joining the two sticks of the northern and southern kingdoms, was to have a king, which is a head, which is the capital city of the nation. The entire passage of Ezekiel is speaking to the prophetic characteristics of the sealing of the one hundred and forty-four thousand, which represents the joining together of Divinity with humanity during the period of the sounding of the seventh trumpet of Islam of the third woe.
以西結所預言、由北國搭南國兩根杖合併而成个國，該有一個王；此王就是一個頭，也就是該國个京城。以西結整段經文，攏是在講一百四十四千人受印个預言性特徵；此事表明，在第三樣災禍之伊斯蘭第七號吹響个時期當中，神性搭人性結合為一。
The days of the sounding of the Seventh Trumpet, in Revelation chapter ten, began when there was to be “time no longer,” which was October 22, 1844, when the third angel arrived. At that point John experienced the bitterness of that date, and he was there and then told to measure the temple, but leave off the history of the twelve hundred and sixty years of the trampling down of the sanctuary and host, for that period was given to the Gentiles.
《啟示錄》第十章內第七枝號角吹響个辰光，是對「時間弗再有」个辰光起頭个；嗰就是一八四四年十月二十二日，第三位天使來到个辰光。到嗰辰光，約翰經歷了嗰個日期个苦澀；伊也就當時受命去量度聖殿，弗過，要撇開聖所同軍旅被踐踏个一千二百六十年个歷史，因為嗰段時期是交撥外邦人个。
And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer: But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. And the voice which I heard from heaven spake unto me again, and said, Go and take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth.
我所望见立勒海浪搭地浪个天使，向天举起伊个手，指着个永永远远活勒个主起誓；伊创造了天并天里向个物事，地并地里向个物事，海并海里向个物事。伊讲：辰光弗再有了；不过，到第七位天使发声、伊将要吹号个日子，神个奥秘就要成全，正如伊向伊个仆人众先知所传报个一样。 我从天浪所听见个声音，又向我讲：“侬去，从个立勒海浪搭地浪个天使手里，拿来该本展开个小书卷。”
And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings. And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 10:5–11:2.
我就到该个天使跟前，对伊讲：“请把该本小书赐给我。”伊对我讲：“拿去，吃脱伊；伊会叫侬个肚肠发苦，不过到侬嘴里会甜得像蜜一样。”我就从天使手里拿过该本小书来，吃脱伊；到我嘴里，甜得像蜜一样；我一吃落肚，肚肠就发苦。伊又对我讲：“侬还该当再向许多民族、列邦、方言同君王讲预言。”又有一根芦苇赐给我，像杖一样；天使立了讲：“起来，量上帝个殿、祭坛，同在其中敬拜个人。只是殿外头个院子，要撇开，勿要量；因为伊已经交拨外邦人了。圣城要被伊拉践踏四十二个月。” 启示录 10:5–11:2。
The temple which John was to measure on October 22, 1844, was the temple which had worshippers “therein.” The courtyard was to be left off. The temple which has an altar, that also has worshippers therein is the holy place of the heavenly sanctuary. There was an altar in the courtyard, but that was to be left off, so the only other altar in God’s sanctuary is the altar of incense that is located in the Holy Place. At the arrival of the third angel in 1844, which typified the third angel’s arrival at the beginning of the sealing time on September 11, 2001, the temple consisted of only two apartments.
約翰所該量个殿，就係1844年10月22號所當量个該座殿；此殿裡向有「在其中敬拜个人」。外院是該撇開弗量个。有祭壇、也有敬拜个人在其中个該座殿，乃是天上聖所个聖所間。外院裡也有一座祭壇，弗過該撇開弗算；故此，上帝聖所裡其餘唯一个祭壇，就是設在聖所間內个香壇。到1844年第三位天使來到个時候——此事預表2001年9月11號封印時期起頭時第三位天使个來到——該殿只包括兩間。
The Holy Place was a symbol of the Church, which Paul identifies as the body, and the Most Holy Place was a symbol of the head of the body. The holy place is a symbol of humanity, and the Most Holy Place is the symbol of divinity. The altar, and the smoke that ascended from the altar, which rose up and entered into the Most Holy Place, represents the point where humanity connected with divinity. Mankind can only enter the Most Holy Place by faith, but the experience of faithful people is located in the Holy Place.
聖所乃係教會个表號，保羅稱教會為身體；至聖所乃係身體个頭个表號。聖所係人性个表號，至聖所係神性个表號。祭壇，並自祭壇升起个煙，向上騰達而入於至聖所，表明人性與神性相接个所在。人類惟憑信方能進入至聖所，然而信徒个經歷卻係在聖所之中。
There they are to eat the Word of God, as represented by the loaves upon the table of showbread. There they are to let their light shine before men, and glorify their heavenly father, as represented by the seven-branched candlestick, which we are informed represents the Church. There they are to connect with divinity as their prayers ascend with the merits of Christ into the very presence of the Divine.
㑚勒要喫上帝个道，正如陈列饼桌浪向个饼所表明个一样。㑚勒要叫㑚勒个光照耀㱚人前，荣耀㑚勒个天父，正如七枝个灯台所表明个一样；我伲晓得，伊所代表个就是教会。㑚勒要同神性相联结，因为㑚勒个祈祷，连同基督个功劳，一道升到神面前。
From 1798 to 1844, the Architect of the Temple raised up a temple of humanity which He intended to combine with His temple of divinity, but humanity rebelled. As of 2001, He once again is raising up the temple of humanity, represented as the one hundred and forty-four thousand. According to Ezekiel, “king David” is to reign over the nation, which is transformed from a valley of dead dry Laodicean bones, into the mighty army which is lifted up as an ensign at the soon-coming Sunday law.
从1798年到1844年，圣殿个建筑师兴起了一座人性个圣殿，伊本来打算将其搭并伊神性个圣殿合而为一，然而人性背叛了。到2001年为止，伊再一遍兴起人性个圣殿，表征为十四万四千人。照以西结所讲，“大卫王”要统治个国度，是从一片死忒忒、枯焦个老底嘉骸骨个山谷变化而来，成为一支强大个军队，并且在将要来到个星期日法案之时，被高举作为一面旌旗。
The southern kingdom of Judah, is where the capital city of Jerusalem was located, and the nation, king and capital represent the “head.” Surely if you believe, you shall be established. In the relationship of the northern and southern kingdoms, Judah was the “head,” it was where the capitol was, and it is the city which the Lord chose to place His name. The northern kingdom was the “body”. Because of Solomon’s apostasy the Lord raised up adversaries against Solomon. One of those adversaries was Jeroboam, who became the first king of the divided northern kingdom of Israel.
南國猶大，乃係首都耶路撒冷所在之地；其國、其王並其京城，皆表明「頭」。你們若誠然相信，就必得堅立。就南北兩國个關係而言，猶大乃係「頭」；因為京城在此，亦即主所揀選安置祂名个城。北國乃係「身體」。因所羅門背道，主就興起敵對者來攻擊所羅門。其中一個敵對者便係耶羅波安；佢後來成為分裂之北國以色列个第一位王。
And Jeroboam the son of Nebat, an Ephrathite of Zereda, Solomon’s servant, whose mother’s name was Zeruah, a widow woman, even he lifted up his hand against the king. And this was the cause that he lifted up his hand against the king: Solomon built Millo, and repaired the breaches of the city of David his father. And the man Jeroboam was a mighty man of valour: and Solomon seeing the young man that he was industrious, he made him ruler over all the charge of the house of Joseph. And it came to pass at that time when Jeroboam went out of Jerusalem, that the prophet Ahijah the Shilonite found him in the way; and he had clad himself with a new garment; and they two were alone in the field: And Ahijah caught the new garment that was on him, and rent it in twelve pieces: And he said to Jeroboam, Take thee ten pieces: for thus saith the Lord, the God of Israel, Behold, I will rend the kingdom out of the hand of Solomon, and will give ten tribes to thee: (But he shall have one tribe for my servant David’s sake, and for Jerusalem’s sake, the city which I have chosen out of all the tribes of Israel:)
尼八个儿子耶罗波安，系以法莲族、属洗利达个人，原是所罗门个臣仆；伊母亲名叫洗鲁阿，是个寡妇。伊竟举手反抗王。伊举手反抗王个缘故，是因为所罗门建造米罗，修补伊父大卫城个缺口。耶罗波安此人本是大有勇力个人；所罗门看见这少年人殷勤办事，就派伊管理约瑟家一切服役个事务。 正当彼时，耶罗波安出耶路撒冷去，示罗人先知亚希雅在路浪遇着伊；亚希雅身浪穿着一件新衣裳，当时伊两个人单独在田野里。亚希雅就抓住伊身浪所穿个新衣裳，撕成十二片；对耶罗波安讲：“侬拿十片去，因为耶和华——以色列个 神——如此讲：看哪，我要从所罗门手里撕裂国度，赐十个支派拨侬。（只是为着我仆人大卫个缘故，并为着耶路撒冷个缘故，就是我从以色列众支派当中所拣选个城，仍留一个支派拨伊：）”
Because that they have forsaken me, and have worshipped Ashtoreth the goddess of the Zidonians, Chemosh the god of the Moabites, and Milcom the god of the children of Ammon, and have not walked in my ways, to do that which is right in mine eyes, and to keep my statutes and my judgments, as did David his father. Howbeit I will not take the whole kingdom out of his hand: but I will make him prince all the days of his life for David my servant’s sake, whom I chose, because he kept my commandments and my statutes: But I will take the kingdom out of his son’s hand, and will give it unto thee, even ten tribes. And unto his son will I give one tribe, that David my servant may have a light alway before me in Jerusalem, the city which I have chosen me to put my name there. 1 Kings 11:26–36.
因为伊拉离弃了我，去敬拜西顿人个女神亚斯她录、摩押人个神基抹，并亚扪子民个神米勒公；弗曾行我个道，弗做我眼中看为正个事，也弗守我个律例并典章，像伊个父大卫所行个一样。只是我弗会从伊手里将全国夺去；倒要因我仆人大卫个缘故，就是我所拣选个、因伊守我诫命并律例个那位，叫伊一生个日子做君。只是我会从伊儿子个手里将国夺去，赐拨侬，就是十个支派。独有一个支派，我要赐拨伊个儿子，叫我仆人大卫在我面前常常于耶路撒冷有灯；耶路撒冷就是我所拣选、要安置我名个城。列王纪上 11:26–36。
The nation that was created when Ezekiel joined the two sticks was to have “David” as king, and David ruled from Jerusalem, which is the capital city where God chose to place His name. The ten northern tribes were a symbol of the body, and Jerusalem was the symbol of the head. Because of the sins of Manasseh, Judah was carried to Babylon in captivity in 677 BC, thus beginning the scattering of the “seven times” against the southern kingdom. At that time the Lord rejected Jerusalem.
以西結把兩根杖連起來辰光所造個國，該有「大衛」做王；大衛是從耶路撒冷掌權個，耶路撒冷就是 神所揀選、安放伊名個京都。北方十個支派是身體個預表，耶路撒冷就是頭個預表。因為瑪拿西個罪，猶大於主前677年被擄到巴比倫，從此開始了對南國個「七次」分散。當其時，主棄絕了耶路撒冷。
Notwithstanding the Lord turned not from the fierceness of his great wrath, wherewith his anger was kindled against Judah, because of all the provocations that Manasseh had provoked him withal. And the Lord said, I will remove Judah also out of my sight, as I have removed Israel, and will cast off this city Jerusalem which I have chosen, and the house of which I said, My name shall be there. 2 Kings 23:26, 27.
虽然如许，主还弗曾转离伊大忿怒个烈火；因着玛拿西用一切惹伊发怒个事来激动伊，所以伊个怒气向犹大发作。主讲：「我也要将犹大从我眼前挪去，像我挪去以色列一样；我所拣选个这座城耶路撒冷，并我所讲过『我个名必立勒该里』个殿，我也要弃绝。」列王纪下 23:26, 27.
It was in the “house” in Jerusalem where He chose to place His name, and the city and the house were cast off, but a promise was made by Zechariah that the Lord would once again choose Jerusalem.
伊拣耶路撒冷个“殿宇”来安放伊个名；后来，城同殿宇侪被弃绝，弗过撒迦利亚曾应许：主还要再一次拣选耶路撒冷。
Then the angel of the Lord answered and said, O Lord of hosts, how long wilt thou not have mercy on Jerusalem and on the cities of Judah, against which thou hast had indignation these threescore and ten years? And the Lord answered the angel that talked with me with good words and comfortable words. So the angel that communed with me said unto me, Cry thou, saying, Thus saith the Lord of hosts; I am jealous for Jerusalem and for Zion with a great jealousy. And I am very sore displeased with the heathen that are at ease: for I was but a little displeased, and they helped forward the affliction. Therefore thus saith the Lord; I am returned to Jerusalem with mercies: my house shall be built in it, saith the Lord of hosts, and a line shall be stretched forth upon Jerusalem.
其辰，耶和华个使者应声讲：「万军个耶和华啊，侬向耶路撒冷并犹大个城邑发怒，已经七十年了，侬到几时还勿施怜悯？」耶和华就用良善个言语、安慰个言语，回答那同我讲话个使者。 同我交谈个使者对我讲：「侬要呼喊讲：万军个耶和华如此讲，我为耶路撒冷并锡安，大大发热心。我向安逸个列国，甚是恼怒；因为我不过略略发怒，伊拉倒帮助加增灾患。所以耶和华如此讲：我带着怜悯回到耶路撒冷；我个殿宇必建造勒其中，这是万军个耶和华讲个；准绳也必拉开勒耶路撒冷之上。」
Cry yet, saying, Thus saith the Lord of hosts; My cities through prosperity shall yet be spread abroad; and the Lord shall yet comfort Zion, and shall yet choose Jerusalem. Then lifted I up mine eyes, and saw, and behold four horns. And I said unto the angel that talked with me, What be these? And he answered me, These are the horns which have scattered Judah, Israel, and Jerusalem. And the Lord shewed me four carpenters. Then said I, What come these to do? And he spake, saying, These are the horns which have scattered Judah, so that no man did lift up his head: but these are come to fray them, to cast out the horns of the Gentiles, which lifted up their horn over the land of Judah to scatter it.
儂還愛喊講：萬軍个耶和華按呢講；我个城邑因着興盛，還要四散擴展；耶和華還要安慰錫安，還要揀選耶路撒冷。 我又擡起眼睛來看，阿見有四隻角。我就對同我講話个天使講：這些是甚麼？伊回答我講：這些就是打散猶大、以色列摎耶路撒冷个角。 耶和華又指給我看四個匠人。我就講：這些來做甚麼？伊講：這些就是打散猶大个角，甚至無人敢擡起頭來；毋過這些匠人來，是要驚嚇伊拉，打落外邦个角，就是那些向猶大地舉起角來打散伊个。
I lifted up mine eyes again, and looked, and behold a man with a measuring line in his hand. Then said I, Whither goest thou? And he said unto me, To measure Jerusalem, to see what is the breadth thereof, and what is the length thereof. And, behold, the angel that talked with me went forth, and another angel went out to meet him, And said unto him, Run, speak to this young man, saying, Jerusalem shall be inhabited as towns without walls for the multitude of men and cattle therein: For I, saith the Lord, will be unto her a wall of fire round about, and will be the glory in the midst of her. Ho, ho, come forth, and flee from the land of the north, saith the Lord: for I have spread you abroad as the four winds of the heaven, saith the Lord. Deliver thyself, O Zion, that dwellest with the daughter of Babylon. For thus saith the Lord of hosts; After the glory hath he sent me unto the nations which spoiled you: for he that toucheth you toucheth the apple of his eye.
我又举目观看，看啊，有一个人，手里拿着量度个绳。吾就问伊：“侬往何处去？” 伊对我说：“去量耶路撒冷，要看伊有几宽，有几长。” 看啊，那位同我讲话个天使走出去，另有一位天使出来迎着伊， 对伊说：“快跑，去对这少年人讲：耶路撒冷必有人居住，要像无城墙个乡镇一样，因为其中人物牲畜众多。因为耶和华说：我必作伊四围个火墙，也必作伊当中个荣耀。” 喂，喂，侬等要出来，从北方之地逃走，这是耶和华说个；因为耶和华说：我曾把侬等分散，好像天个四风一样。 锡安哪，与巴比伦女子同住个啊，侬要逃脱。因为万军之耶和华如此说：在荣耀之后，伊差遣我到那些掳掠侬等个列国那里去；因为凡触着侬等个，就是触着伊眼中个瞳人。
For, behold, I will shake mine hand upon them, and they shall be a spoil to their servants: and ye shall know that the Lord of hosts hath sent me. Sing and rejoice, O daughter of Zion: for, lo, I come, and I will dwell in the midst of thee, saith the Lord. And many nations shall be joined to the Lord in that day, and shall be my people: and I will dwell in the midst of thee, and thou shalt know that the Lord of hosts hath sent me unto thee. And the Lord shall inherit Judah his portion in the holy land, and shall choose Jerusalem again. Be silent, O all flesh, before the Lord: for he is raised up out of his holy habitation. Zechariah 1:12–2:13.
因为，看哪，我要向伊拉摇我个手；伊拉就要成为服事伊拉之人个掠物：尔等就要晓得万军之耶和华差遣了我。锡安个女子啊，应当歌唱欢喜；因为，看哪，我来，要住勒侬中间，这是耶和华讲个。到该日，必有许多国归附耶和华，做我个子民；我也要住勒侬中间，侬就要晓得万军之耶和华差遣我到侬这里来。耶和华必承受犹大做伊勒圣地之分，也必再拣选耶路撒冷。凡有血气个啊，侪要勒耶和华面前静默无声；因为伊已经从伊个圣所兴起。撒迦利亚书 1:12–2:13。
The promises of the Lord once again choosing Jerusalem were fulfilled when ancient Israel rebuilt Jerusalem after their captivity in Babylon, but the prophets speak more about the last days than the days in which they lived. The Lord was “raised up out of his holy temple,” on October 22, 1844, when He arose and moved from the Holy Place to the Most Holy Place, at which time “all flesh” was to “be silent” before the Lord,” for the antitypical Day of Atonement had arrived, in agreement with Habakkuk TWO-TWENTY.
主再一次拣选耶路撒冷个应许，喺古代以色列民自巴比伦被掳归回之后重建耶路撒冷辰光应验了；不过，众先知所讲个，更多是关乎末后个日子，弗是伊拉自家所生活个辰光。主“从伊个圣殿里兴起”，是在1844年10月22日；其时伊起来，从圣所移到至圣所；到该辰光，“凡有血气个”都当“喺主面前静默无声”，因为预表所应验个赎罪日已经来到，正如《哈巴谷书》二章二十节所说。
But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.
然則主在伊个聖殿裡；普天下侪當在伊面前肅靜無聲。哈巴谷書 2:20。
At that time, John in chapter eleven of Revelation was told to measure the temple, which Zechariah witnessed when he “lifted up” his “eyes again, and looked, and behold a man with a measuring line in his hand”. Then Zechariah said, “Whither goest thou?” And John said unto Zechariah, “To measure Jerusalem, to see what is the breadth thereof, and what is the length thereof.” The history of the rebuilding of Jerusalem after the seventy year captivity, and the history that began in 1798 but ended in rebellion when the third angel arrived in 1844, both identify the work that began on September 11, 2001.
勒辰光，约翰㑚《启示录》第十一章里向吩咐去量圣殿；撒迦利亚也看见过个桩景象，伊“再举目观看，见有一人，手拿准绳”。后来撒迦利亚讲：“侬往阿里去？”约翰对撒迦利亚讲：“去量耶路撒冷，要看伊有多少阔，有多少长。” 七十年被掳以后耶路撒冷重建个历史，以及自一七九八年起头、到一八四四年第三位天使来到辰光以悖逆告终个历史，两者侪指明了二〇〇一年九月十一日开始个工作。
The southern kingdom, the city of Jerusalem, and king David are all the “head” where the character of God is to be manifested. The northern kingdom represents the “body”, and when the Lord determined to once again “have mercy on Jerusalem” and to “comfort her” and to once again “choose her”, He is identifying the sealing of the one hundred and forty-four thousand, which includes the joining together of the dead dry bones of Laodicea, and thereafter the revival of those bones into a mighty army.
南方个国、耶路撒冷城，搭王大卫，侪是上帝性情所当显明个“头”。北方个国表明“身躯”；主一旦定意再一次“怜悯耶路撒冷”、再一次“安慰伊”，并且再一次“拣选伊”，伊就是在指明十四万四千人个盖印，其中包括老底嘉枯干死骨个重新联结；此后，这些骨头便复兴，成为一支大能个军队。
That work is represented in Ezekiel chapter thirty-seven, and it is represented by the northern and southern kingdoms, which provide a simile of the work of fulfilling the covenant promise to write His law upon the hearts and minds of the one hundred and forty-four thousand. Of the two sticks, one and one only is identified as the head, and if you believe, if your eyes can perceive and your ears can understand, this identifies the other stick as the body.
该项工作表现于《以西结书》第三十七章，亦借北国与南国来表明；彼此作为一个比拟，指向成就圣约之应许——将祂的律法写在那十四万四千人的心里与意念之中。在这两根杖当中，其中一根，并且惟独这一根，被指明为头；你若相信，你若眼能看明、耳能领会，这便表明另一根杖乃是身体。
We will continue this study in the next article.
阿拉将会勒下一篇文章里继续个项研究。
“Upon the foundation that Christ Himself had laid, the apostles built the church of God. In the Scriptures the figure of the erection of a temple is frequently used to illustrate the building of the church. Zechariah refers to Christ as the Branch that should build the temple of the Lord. He speaks of the Gentiles as helping in the work: ‘They that are far off shall come and build in the temple of the Lord;’ and Isaiah declares, ‘The sons of strangers shall build up thy walls.’ Zechariah 6:12, 15; Isaiah 60:10.
「㑚勒基督自家所立个根基之上，使徒建造了上帝个教会。圣经里向来常常用起造圣殿个形像，来说明教会个建造。撒迦利亚称基督为那要建造耶和华殿个枝子。伊也讲着外邦人要来帮忙这项工程：『远方个人要来建造耶和华个殿；』以赛亚也宣告：『外邦人个子孙要建造侬个城墙。』撒迦利亚书 6:12, 15；以赛亚书 60:10。」
“Writing of the building of this temple, Peter says, ‘To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.’ 1 Peter 2:4, 5.
講着造呢座聖殿个事體，彼得講：「主是活石，固然畀人所棄，卻是上帝所揀選、所寶貴个。儂眾人來到伊面前，也就像活石一樣，畀建造成做靈宮，成為聖潔个祭司班，要藉着耶穌基督獻上靈性个祭物，做上帝所悅納个。」彼得前書 2:4, 5.
“In the quarry of the Jewish and the Gentile world the apostles labored, bringing out stones to lay upon the foundation. In his letter to the believers at Ephesus, Paul said, ‘Now therefore ye are no more strangers and foreigners, but fellow citizens with the saints, and of the household of God; and are built upon the foundation of the apostles and prophets, Jesus Christ Himself being the Chief Cornerstone; in whom all the building fitly framed together groweth unto an holy temple in the Lord: in whom ye also are builded together for an habitation of God through the Spirit.’ Ephesians 2:19–22.
「㑚猶太同外邦世界个采石場裡，眾使徒勞苦做工，鑿出石頭來，安放勒根基之上。保羅勒寫俾以弗所信徒个書信裡講：『故此，爾等弗再是外人同客旅，乃是同眾聖徒一同做國民，亦是上帝家裡个人；並且建造勒使徒同先知个根基之上，基督耶穌自家就是房角个首石；靠着伊，通體房屋聯絡得合式，漸漸長成主裡个聖殿；爾等也靠着伊，同被建造成上帝藉着聖靈所居住个所在。』以弗所書 2:19–22。」
“And to the Corinthians he wrote: ‘According to the grace of God which is given unto me, as a wise master builder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. For other foundation can no man lay than that is laid, which is Jesus Christ. Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble; every man’s work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man’s work of what sort it is.” 1 Corinthians 3:10–13.
“伊又写拨哥林多人讲：‘照着上帝所赐拨我个恩典，我像一个有智慧个总工匠，已经立好了根基，后头有人在其上建造。只是各人总要谨慎，看伊是咋样在其上建造。因为除了已经立好个根基之外，别人再也立勿出别样个根基，这根基就是耶稣基督。若有人在这根基上建造，用金、银、宝石、木、草、禾秸；各人个工程总要显明，因为那日子要将其表明出来，因其要在火里显露；这火也要试验各人个工程到底是啥个样式。’哥林多前书 3:10–13。”
“The apostles built upon a sure foundation, even the Rock of Ages. To this foundation they brought the stones that they quarried from the world. Not without hindrance did the builders labor. Their work was made exceedingly difficult by the opposition of the enemies of Christ. They had to contend against the bigotry, prejudice, and hatred of those who were building upon a false foundation. Many who wrought as builders of the church could be likened to the builders of the wall in Nehemiah’s day, of whom it is written: ‘They which builded on the wall, and they that bare burdens, with those that laded, everyone with one of his hands wrought in the work, and with the other hand held a weapon.’ Nehemiah 4:17.” Acts of the Apostles, 595–597.
“使徒建立喺稳固个根基之上，就是万古磐石。佢拉世界里向此根基搬来伊拉所凿出个石头。建造个人做工并弗是无有拦阻。因着基督仇敌个反对，伊拉个工作变得分外艰难。伊拉必须对抗那些建造喺虚假根基之上之人个偏执、成见同仇恨。许多作为教会建造者个侬，可以比作尼希米日子里筑墙个人；论到伊拉，经上记着说：‘筑城墙个、扛抬重担个、装载个，人人一只手做工，一只手拿兵器。’尼希米记 4:17。”《使徒行述》，595–597。