The testimony of Jeroboam’s rebellion is also the history of ancient Israel’s division into two nations. The northern kingdom made up of ten tribes was known as Israel, or sometimes Ephraim, and the southern kingdom was known as Judah. In the time of Ezekiel, the kingdom had already been two kingdoms for many years, and in chapter thirty-seven, Ezekiel was given a prophecy identifying that the two kingdoms would once again become one nation. That prophecy was fulfilled in the beginning history of the earth beast (the United States), and is fulfilled for the final time at the end of the United States, for Jesus always illustrates the end of a thing, with the beginning of a thing.
耶羅波安背叛个見證，也就係古代以色列分裂做兩個國度个歷史。由十個支派組成个北國，號做以色列，抑有辰光也號做以法蓮；南國就號做猶大。到以西結个時代，個國度早已分做兩個國度有多年哉；喺第三十七章裡，以西結得著一個預言，指明兩個國度還要再一遍成做一個國民。個預言喺地獸（美利堅合眾國）起頭个歷史當中應驗哉，也喺美利堅合眾國个末了作最終个應驗；因爲耶穌常常用一件事个起頭，來表明一件事个末了。
The rebellion of Jeroboam at the time that Israel was divided into two kingdoms, represents a rebellion at the beginning of the United States, and also at the end of the United States. The rebellion in the beginning and ending of the United States includes the joining of two kingdoms. Revelation chapter eighteen, as repeatedly cited from the writings of Sister White in these articles, represents two calls to the churches. The two nations that are joined during the hour of the Sunday law crisis is the one-hundred and forty-four thousand, and God’s other flock that are still in Babylon.
以色列分裂成功兩個國度個辰光，耶羅波安個背叛，象徵美利堅合眾國起頭辰光個一場背叛，也象徵美利堅合眾國末後個一場背叛。美利堅合眾國起頭搭末後個背叛，包含兩個國度個聯合。《啟示錄》第十八章，照懷愛倫姊妹喺這幾篇文章裡屢次所引證個，象徵對眾教會個兩次呼召。主日法危機個辰光所聯合個兩個國家，就係十四萬四千人，以及上帝另外一群羊，就是還勒巴比倫裡個彼班人。
The two nations that were joined in the Millerite history were Judah and Ephraim. They were joined when the individual indignations against the two kingdoms respectively ended in 1798 and then in 1844. The word “moreover” in Ezekiel chapter thirty-seven, allows us to be certain of this application. The word “moreover” means to place the message that follows “moreover,” over the message that preceded the word “moreover.”
㑚兩个喺米勒派歷史裡向聯合个國度，就係猶大同以法蓮。當分別臨到這兩个國个各自惱怒，先喺一七九八年終結，後來又喺一八四四年終結辰光，伊拉就聯合起來。《以西結書》第三十七章裡个「再者」一詞，叫阿拉對此種應用可以確定無疑。「再者」个意思，就係要將「再者」後頭个信息，擺喺「再者」前頭个信息之上。
The word of the Lord came again unto me, saying, Moreover, thou son of man, take thee one stick, and write upon it, For Judah, and for the children of Israel his companions: then take another stick, and write upon it, For Joseph, the stick of Ephraim, and for all the house of Israel his companions: And join them one to another into one stick; and they shall become one in thine hand. Ezekiel 37:15–17.
耶和华个话语再临到我，说：“人子啊，侬拿一根杖，写勒其浪：归犹大，及伊个同伴以色列子民；再拿另一根杖，写勒其浪：归约瑟，就系以法莲个杖，及伊个同伴以色列全家；再将两根杖一根搭一根连拢来，成为一根杖，勒侬手里成为一。”以西结书 37:15–17。
Ezekiel is applying the prophetic principle of repeat and enlarge when he states, “moreover.” Ezekiel is to take two sticks, one for Judah and one for Ephraim, and take the prophecy illustrated with the two sticks and place it over the top of the previous prophecy. The previous prophetic illustration began in verse one when Ezekiel was carried to a valley of dead dry bones.
以西結寫「再者」个辰光，咾是運用預言裡向「重述並擴展」个原則。以西結受命愛拿兩根木杖，一根歸猶大，一根歸以法蓮；再把用兩根木杖所表明个預言，擺勒前頭个預言頂浪。前頭个預言性表號，是從第一節開頭个；其辰光，以西結畀帶到一個滿是枯乾死骨个山谷裡。
The hand of the Lord was upon me, and carried me out in the spirit of the Lord, and set me down in the midst of the valley which was full of bones, And caused me to pass by them round about: and, behold, there were very many in the open valley; and, lo, they were very dry. And he said unto me, Son of man, can these bones live? And I answered, O Lord God, thou knowest. Again he said unto me, Prophesy upon these bones, and say unto them, O ye dry bones, hear the word of the Lord. Thus saith the Lord God unto these bones; Behold, I will cause breath to enter into you, and ye shall live: And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live; and ye shall know that I am the Lord. So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them. Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord God; Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. Therefore prophesy and say unto them, Thus saith the Lord God; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves, And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord. Ezekiel 37:1–14.
耶和华个手临到我身浪，并且耶和华个灵带我出去，摆我勒满有骸骨个山谷当中。伊使我仔细从彼些骸骨四围经过；看哪，平原浪骸骨极其多，并且看哪，伊拉极其枯干。伊对我讲：人子啊，这些骸骨还能活转来弗？我回答讲：主耶和华啊，尔晓得。伊又对我讲：尔要向这些骸骨讲预言，对伊拉讲：尔等枯干个骸骨啊，要听耶和华个话。主耶和华对这些骸骨如此讲：看哪，我要使气息进入尔拉里面，尔拉就要活了；我还要给尔拉加上筋，叫肉长勒尔拉身浪，又用皮遮盖尔拉，并且将气息放勒尔拉里面，尔拉就要活了；尔拉就晓得我是耶和华。 于是我遵照所吩咐个讲预言；我正讲预言个辰光，就有响声，并且看哪，有震动，骨头就各归各骨。我观看，看哪，筋长勒伊拉身浪，肉也生出，皮将伊拉遮盖；只是伊拉里面还呒没气息。伊就对我讲：人子啊，尔要向风讲预言，向风讲预言，说：主耶和华如此讲；气息啊，要从四方个风而来，吹勒这些被杀个人身浪，使伊拉得以活。于是我遵照伊所吩咐个讲预言，气息就进入伊拉里面，伊拉便活了，并且站起脚来，成为极大个军队。 伊又对我讲：人子啊，这些骸骨就是以色列全家。看哪，伊拉讲：‘阿拉个骨头枯干了，阿拉个指望失落了；阿拉彻底断绝了。’所以尔要讲预言，对伊拉讲：主耶和华如此讲：看哪，我个百姓啊，我要开尔拉个坟墓，使尔拉从坟墓里出来，并且领尔拉进入以色列地。我个百姓啊，我开尔拉个坟墓，使尔拉从坟墓里上来个辰光，尔拉就晓得我是耶和华。我还要将我个灵放勒尔拉里面，尔拉就要活了；我也要将尔拉安置勒尔拉本地。到辰光，尔拉就晓得我耶和华讲过，也成就了；这是耶和华讲个。以西结书 37:1–14。
From the very beginning of these articles, we have shown that the valley of dead bones represents God’s people in the last days, and that the message of the four winds that causes them to stand upon their feet as a mighty army, is the Midnight Cry message identifying Islam of the third Woe. Sister White identifies the bones as God’s people.
自该兜文章一开头，我伲就已经表明：该个枯骨个山谷象征上帝末后日子个子民；而那叫伊拉立起身来、成为极大军队个“四风”信息，就係指明第三样灾祸之伊斯兰个“半夜呼声”信息。怀爱伦姊妹认定该些骨头就係上帝个子民。
“I lay down my pen and lift up my soul in prayer, that the Lord would breathe upon his backslidden people, which are as dry bones, that they may live.” General Conference Bulletin, February 4, 1893.
「我放落我个笔，举起我个灵魂来祷告，求主向伊个退后个子民吹气；伊拉好像枯干个骸骨，愿伊拉得以活转来。」《General Conference Bulletin》，1893年2月4号。
We have shown in previous articles that the prophetic message identifying July 18, 2020, was erroneous, and that the false proclamation marked the arrival of the first disappointment and tarrying time in the parable of the ten virgins. Though the proclamation of time was legitimate in the Millerite period, after 1844, there was never to be another message hung upon time. When Future for America made the proclamation of July 18, 2020, they slid back to a history that the proclamation of time was acceptable and in so doing they sinned, and they were slain in the street of the great city of Revelation chapter eleven. Dead in the street, they then needed to be resurrected, as were the two witnesses after three and a half days.
阿拉喺先前个文章里向已经表明：指认 2020 年 7 月 18 日个先知信息是错误个，而迭个虚假个宣告，标明了《十个童女》比喻里头头一个失望同耽延辰光个来到。虽则辰光个宣告喺米勒派时期是正当个，但到 1844 年以后，就再弗应当有任何一个信息挂勒辰光上头。将来为美国（Future for America）宣告 2020 年 7 月 18 日个辰光，伊拉就滑退转去一个认为辰光宣告可接受个历史；伊拉喺迭样做个当中犯了罪，并且喺《启示录》第十一章所讲个大城街路浪向被杀。死勒街路浪，伊拉随后就需要复活，正像那两个见证人喺三日半以后复活一样。
“The dry bones need to be breathed upon by the Holy Spirit of God, that they may come into action, as by a resurrection from the dead.” Bible Training School, December 1, 1903.
「遐兮枯骨需要上帝个聖靈向其吹氣，叫伊拉得以活動，正像對死裡復活一般。」《Bible Training School》，1903年12月1號。
In previous articles we have shown that the message of the four winds that resurrects the two witnesses, is the message of Islam of the third Woe, and that the message is the Midnight Cry message of the last days. Ezekiel says, “moreover,” and in so doing identified that during the history that illustrates the proclamation of the Midnight Cry, two sticks, one represented as Ephraim and one as Judah, were to be joined together and become one nation. The parable of the ten virgins is fulfilled in the last days, “to the very letter,” as it was fulfilled in Millerite history. In the period when the Midnight Cry was fulfilled in the Millerite history, and again in the fulfillment of the last days, “two sticks” were and will be joined together.
阿拉前几篇文章里已经表明：叫两个见证人复活个“四风”信息，就是第三样灾祸个伊斯兰信息；并且，该信息就是末后日子个“半夜呼声”信息。以西结讲：“并且”，伊借此指出：㑚段表明“半夜呼声”宣告个历史当中，两根杖——一根表明以法莲，一根表明犹大——要联合起来，成为一个国。十个童女个比喻，在末后日子个应验，乃是“字字句句”照样应验，正如伊曾经应验于米勒派个历史当中一样。正在“半夜呼声”应验于米勒派历史个时期里，并且到末后日子再次应验辰光，“两根杖”曾经并且还要联合成为一。
The two sticks represented the northern (Ephraim) and southern kingdoms (Judah) of ancient Israel. We have also shown that William Miller was typified by Elijah, and that during the three-and-a-half years of drought Elijah had gone to the widow of Zarephath.
兩根柴杖象徵古代以色列北方（以法蓮）同南方（猶大）兩個國度。我儕也已經指出，威廉・米勒係以利亞个預表；並且喺三年半个乾旱期間，以利亞曾經到撒勒法个寡婦許去。
And the word of the Lord came unto him, saying, Arise, get thee to Zarephath, which belongeth to Zidon, and dwell there: behold, I have commanded a widow woman there to sustain thee. So he arose and went to Zarephath. And when he came to the gate of the city, behold, the widow woman was there gathering of sticks: and he called to her, and said, Fetch me, I pray thee, a little water in a vessel, that I may drink. And as she was going to fetch it, he called to her, and said, Bring me, I pray thee, a morsel of bread in thine hand. And she said, As the Lord thy God liveth, I have not a cake, but an handful of meal in a barrel, and a little oil in a cruse: and, behold, I am gathering two sticks, that I may go in and dress it for me and my son, that we may eat it, and die. And Elijah said unto her, Fear not; go and do as thou hast said: but make me thereof a little cake first, and bring it unto me, and after make for thee and for thy son. For thus saith the Lord God of Israel, The barrel of meal shall not waste, neither shall the cruse of oil fail, until the day that the Lord sendeth rain upon the earth. And she went and did according to the saying of Elijah: and she, and he, and her house, did eat many days. 1 Kings 17:8–15.
耶和华个话传到伊拉，讲：「起来，去撒勒法，撒勒法是属西顿个，侬住勒该搭；看哪，我已经吩咐该搭有一个寡妇供养侬。」伊利亚就起来，去撒勒法。伊到城门口个辰光，看见该个寡妇勒该搭拾柴；伊叫伊，讲：「请侬用器皿拿一点水来拨我吃，好叫我喝。」伊去拿个辰光，伊又叫伊，讲：「请侬手里带一小块饼来拨我。」伊讲：「我指着永生个耶和华——侬个上帝——起誓，我并呒没饼；只有坛里一把面，瓶里一点油。看哪，我今朝拾两根柴，回去好替我搭我儿子预备，吃了就等死。」伊利亚对伊讲：「勿要怕；只管去，照侬所讲个去做；不过先替我做一个小饼，拿来拨我，然后再替侬自家搭侬儿子做。因为以色列个上帝耶和华如此讲：坛里个面必勿会用尽，瓶里个油也必勿会缺少，直到耶和华降雨勒地上个日子。」伊就去，照伊利亚个话去做；伊搭伊利亚，并伊一家个人，吃了好些日子。列王纪上 17:8–15。
The “many days” in the passage is the three-and-a-half years that Ahab searched for Elijah and represented the twelve-hundred-and-sixty years of papal persecution. Concerning the “many days” of papal persecution, Jesus said:
經文裡个「許多日子」，就是亞哈尋找以利亞个三年半，也預表教皇逼迫个一千二百六十年。講著教皇逼迫个「許多日子」，耶穌講：
And except those days should be shortened, there should no flesh be saved: but for the elect’s sake those days shall be shortened. Matthew 24:22.
倘若該些日子弗曾縮短，就冇有一個血肉之軀得蒙拯救；然而為著蒙揀選者个緣故，該些日子必要縮短。馬太福音 24:22。
Sister White directly identifies Jesus’ pronouncement of “those days” as the period of papal persecution.
懷愛倫姊妹直接指出，耶穌所宣告个「彼啲日子」，就是教皇逼迫个時期。
“The persecution of the church did not continue throughout the entire period of the 1260 years. God in mercy to His people cut short the time of their fiery trial. In foretelling the ‘great tribulation’ to befall the church, the Saviour said: ‘Except those days should be shortened, there should no flesh be saved: but for the elect’s sake those days shall be shortened.’ Matthew 24:22. Through the influence of the Reformation the persecution was brought to an end prior to 1798.” The Great Controversy, 266, 267.
「對教會个迫害並無貫串一千二百六十年个全期間。上帝因憐憫伊个子民，就縮短了伊拉烈火般試煉个辰光。救主豫言將要臨到教會个『大災難』辰光，講：『若弗減少那些日子，凡有血氣个總無一個得救；只是為選民个緣故，那些日子必要減少。』馬太福音 24:22。因着宗教改革个影響，迫害於 1798 年以前就停止了。」《善惡之爭》，266, 267。
The “many days” that Elijah was sustained by the widow, were also the “many days” of papal persecution identified by Daniel.
以利亞受寡婦供養个「許多日子」，也就是但以理所指明个教皇迫害个「許多日子」。
And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days. Now when they shall fall, they shall be holpen with a little help: but many shall cleave to them with flatteries. And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed. Daniel 11:33–35.
民間有見識个人，必教訓許多人；然而伊拉要多日倒落勒刀下、火中、被擄、佮搶奪之中。當伊拉倒落个辰光，必得着一點點幫助；總有許多人要用諂媚來依附伊拉。其中有見識个，也有倒落个，為着要試煉伊拉，潔淨伊拉，叫伊拉成為潔白，直到末期；因為這事還有定期。Daniel 11:33–35.
The “time of the end,” which is also the “time appointed” in the verses, was 1798, and it marked the end of papal persecution, as had been typified by Elijah’s time with the widow of Zarephath. In that history the widow, representing an unmarried church, was identified as the church in the wilderness in chapter twelve of the book of Revelation. She was gathering two sticks, not one stick or ten sticks, but two sticks. Ezekiel was to take two sticks, one for the northern kingdom of Israel and one for the southern kingdom of Israel and join them together to make one stick. Those two kingdoms had both been scattered for twenty-five hundred and twenty years, but God’s promise was that He would gather them. The woman was gathering the two sticks that were to be joined together, and she was doing so “until the day that the Lord sendeth rain upon the earth.”
“末后个辰光”，也就是经文里向所讲个“定期”，就是1798年；伊标明教皇制逼迫个收煞，正如以利亚搭撒勒法寡妇同在个那段历史所预表个一样。喺该段历史里，寡妇表明一个未嫁个教会；喺《启示录》第十二章里，伊也向被认作旷野里个教会。伊当时正勒收两根柴，不是一根柴，也不是十根柴，而是两根柴。以西结奉命要拿两根杖，一根代表以色列个北国，一根代表以色列个南国，再将伊拉连合成功一根杖。该两个国度都已经分散了二千五百二十年；不过，上帝个应许是伊要将伊拉招聚起来。该个妇人正勒收集该两根将要连合个柴；伊之所以这样做，乃是“一直到耶和华降雨喺地上个日子”。
The day when the Lord sent “rain” was identifying the Midnight Cry of Millerite history, that reached its conclusion on October 22, 1844, when the Messenger of the Covenant suddenly came to the temple He had erected from 1798 (the end of the first indignation), through until October 22, 1844 (the end of the last indignation). In that period of time, the Midnight Cry message, represented in Ezekiel’s illustration of the valley of bones was fulfilled, when the two sticks of the northern and southern kingdoms were joined to form one nation, with one king, for on October 22, 1844, Christ came before the Father and received a kingdom.
主差遣“雨”个日脚，乃是标明米勒派历史里向个“半夜喊叫”；该喊叫到公元1844年10月22日告终。其辰，“立约个使者”忽然来到伊自1798年（头一道恼怒个了结）起所建立个殿里，直到1844年10月22日（末一道恼怒个了结）。勒该段辰光里，半夜喊叫个信息，就是以西结关于枯骨山谷个表号里所预表个事，得着应验；其时南国搭北国个两根杖联合成为一国，归于一王，因为到1844年10月22日，基督来到父面前，领受了国度。
“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.
「基督作為𠊎等个大祭司，進入至聖所，為着潔淨聖所个來臨，正如《但以理書》8:14所顯明个；人子來到亙古常在者面前，正如《但以理書》7:13所陳明个；並主來到伊个殿，正如《瑪拉基書》所預言个——此幾樣攏是同一件事个描寫；這也就是基督喺《馬太福音》25章十個童女个比喻當中所講，新郎來赴婚筵所表明个事。」《善惡之爭》，426。
Christ received a kingdom on October 22, 1844, as identified in Daniel.
基督照《但以理书》所指明个样，于一八四四年十月二十二日领受了国度。
I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed. Daniel 7:13, 14.
我喺夜间个异象里向看，阿要看见，有一位好像人子个，驾着天上个云而来，到咧亘古常在者面前；人就领伊近到伊跟前。伊得着权柄、荣耀并国度，叫众民、列国、各方言个人都事奉伊；伊个权柄是永远个权柄，决勿会过去，伊个国度也是决勿会败坏个。Daniel 7:13, 14.
When Ezekiel’s two sticks are joined together, they have one king over them.
以西結个兩根杖合併做一體个辰光，伊拉就歸一個王來統治。
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. Ezekiel 37:24, 25.
我个仆人大卫必作渠拉个王；渠拉众人总归一位牧者。渠拉也必遵行我个典章，谨守我个律例，并且实行之。渠拉必住勒我赐拨我个仆人雅各个土地浪；就是侬拉列祖所住个所在。渠拉必住勒其中，就是渠拉自家、渠拉个子孙，并渠拉子孙个子孙，直到永远；我个仆人大卫也必永远作渠拉个君王。以西结书 37:24、25
All the prophets agree with one another, and king David is Christ who came before the Father on October 22, 1844, and received a kingdom that had been gathered together from the two sticks of Israel (the northern kingdom) and Judah (the southern kingdom). The scattering of the two kingdoms ended during the forty-six years from 1798 to 1844, as Christ raised a temple that had been desolated and trampled down. When He raised the temple, He then suddenly came unto His temple as the Messenger of the Covenant, in fulfillment of Malachi chapter three. Ezekiel agrees with that fact, for all the prophets agree with one another.
众先知互相一致；大卫王所表个就是基督，伊来勒父面前，喺1844年10月22日领受一国度；该国度是从以色列个两根杖——以色列（北国）搭犹大（南国）——聚拢而成个。两国个分散，喺1798年至1844年个四十六年当中告终；正当基督兴起一座曾经荒凉、受践踏个圣殿辰光。伊兴起该圣殿以后，就随即照《玛拉基书》第三章所应验个，作为立约个使者来到伊个殿里。以西结也搭该事实相合，因为众先知互相一致。
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. Ezekiel 37:24–27.
我个仆人大卫必作伊拉个王；伊拉众人总归有一位牧人：伊拉也必遵行我个典章，谨守我个律例，照此去行。伊拉必居住勒我赐拨我个仆人雅各个地上，就是侬拉祖宗所住个所在；伊拉必住勒其中，就是伊拉自家、伊拉个子孙，并伊拉子孙个子孙，直到永远：我个仆人大卫必永远作伊拉个君。并且我要同伊拉立平安个约；此约必作同伊拉立个永远之约：我要安置伊拉，使伊拉增多，又要将我个圣所设勒伊拉中间，直到永远。我个帐幕也必同伊拉同勒；是个，我要作伊拉个神，伊拉要作我个百姓。以西结书 37:24–27。
It is Christ that erects the temple.
是基督建立聖殿。
And speak unto him, saying, Thus speaketh the Lord of hosts, saying, Behold the man whose name is The BRANCH; and he shall grow up out of his place, and he shall build the temple of the Lord: Even he shall build the temple of the Lord; and he shall bear the glory, and shall sit and rule upon his throne; and he shall be a priest upon his throne: and the counsel of peace shall be between them both. And the crowns shall be to Helem, and to Tobijah, and to Jedaiah, and to Hen the son of Zephaniah, for a memorial in the temple of the Lord. And they that are far off shall come and build in the temple of the Lord, and ye shall know that the Lord of hosts hath sent me unto you. And this shall come to pass, if ye will diligently obey the voice of the Lord your God. Zechariah 6:12–15.
对伊讲，话：万军之耶和华按能介讲：看哪，有一个人，伊个名叫「苗裔」；伊必从本处发生，来建造耶和华个殿。就是伊要建造耶和华个殿；伊要担承荣耀，坐勒宝座浪执掌王权；伊也要勒宝座浪作祭司；和平个筹议必勒伊两职之间。介些冠冕要归希连、多比雅、耶大雅，并西番雅个儿子贤，勒耶和华个殿里作为记念。远方个人也要来建造耶和华个殿；恁就会晓得万军之耶和华差遣我到恁这里来。介事若是恁肯切切听从耶和华——恁神个声音，就必成就。撒迦利亚 6:12–15。
Christ is the BRANCH, and He identified that if they destroyed His temple that He would raise it in three days, to which the Jews replied that it took forty-six years to build the temple.
基督就是「枝子」；伊曾明白指出，若是㑚毁坏伊个殿，伊要勒三日之内重建起来；对此，犹太人回答说，造这殿用了四十六年。
Then answered the Jews and said unto him, What sign showest thou unto us, seeing that thou doest these things? Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? John 2:18–20.
猶太人就回答對伊講：「儂行這些事，拿啥個神蹟顯畀阿拉看呢？」耶穌回答對伊拉講：「爾等拆毀這殿，我三日之內要再建立伊。」猶太人就講：「這殿營造了四十六年，儂三日之內就要建立伊麼？」約翰福音 2:18–20。
Christ was speaking of His body in the passage, but all the prophets are speaking more about the last days than the days in which they lived. The resurrection of Christ on the third day, represented the resurrection of the dead bones during the outpouring of the Holy Spirit in the Midnight Cry. The rain that is the subject of Elijah’s testimony, was manifested during the climax of his confrontation with the prophets of Baal and Ashtaroth. It was then demonstrated that the God of Elijah was the true God, and also that Elijah was the true prophet.
基督㑚段經文裡所講个，乃是伊自家个身體；弗過眾先知所講个，較多是關乎末後个日子，過於伊拉自家所活个辰光。基督第三日个復活，表明喺半夜呼聲時聖靈傾降之中，彼些枯骨个復活。以利亞見證所論及个雨，顯明喺伊同巴力並亞斯她錄先知交鋒个頂點辰光。到該時，就證明以利亞个上帝乃是真上帝，也證明以利亞乃是真先知。
At the arrival of the first disappointment, it was manifested that the Protestants had become false prophets, as typified by the prophets of Baal and Ashtaroth. The tarrying time then began, and led to the message of the Midnight Cry, that led to Christ suddenly coming to His temple. The Midnight Cry is represented by Ezekiel’s message that brings the bones up as a mighty army. Moreover, during that period (forty-six years), the two sticks were to be joined together to produce one nation, with one king.
當頭一擺失望臨到個辰光，就顯明新教徒已經成為假先知，正如巴力同亞斯他錄个先知所預表个一樣。彼歇辰光，遲延个時期就開始了，並引到半夜呼喊个信息；此信息又引到基督忽然來到伊个聖殿。半夜呼喊，係以西結个信息所表明个，就是使骸骨起來，成為一支大軍。此外，佇該段時期（四十六年）當中，兩根杖要聯合做一，成為一國，只有一個王。
The word of the Lord came again unto me, saying, Moreover, thou son of man, take thee one stick, and write upon it, For Judah, and for the children of Israel his companions: then take another stick, and write upon it, For Joseph, the stick of Ephraim, and for all the house of Israel his companions: And join them one to another into one stick; and they shall become one in thine hand. And when the children of thy people shall speak unto thee, saying, Wilt thou not shew us what thou meanest by these? Say unto them, Thus saith the Lord God; Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, even with the stick of Judah, and make them one stick, and they shall be one in mine hand. And the sticks whereon thou writest shall be in thine hand before their eyes. And say unto them, Thus saith the Lord God; Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land: And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all: 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. Ezekiel 37:15–23.
耶和華个話又臨到我，講：人子啊，儂拿一根杖，寫勒其上：歸猶大，並歸以色列人其同伴；再拿一根杖，寫勒其上：歸約瑟，就是以法蓮个杖，並歸以色列全家其同伴。儂要將此兩根彼此連合成一根，伊拉就要勒儂手中成為一根。儂百姓个子民若對儂講：儂弗指示阿拉，這些是啥个意思麼？儂就對伊拉講：主耶和華如此講：看哪，我要取約瑟个杖，就是勒以法蓮手中个，並以色列各支派其同伴，也要將伊拉與猶大个杖合併，成為一根杖；伊拉就要勒我手中成為一根。儂所寫个杖，要勒伊拉眼前拿勒儂手中。儂要對伊拉講：主耶和華如此講：看哪，我要從列國中，就是以色列人所到个所在，將伊拉取出來，從四圍招聚伊拉，領伊拉歸回自家个地。我要使伊拉勒那地、勒以色列个山上，成為一國；必有一王作伊拉眾人个王。伊拉不再成為兩國，也不再分為兩个國度；伊拉也不再因伊拉个偶像、可憎个物，並一切个罪過玷污自家。我卻要救伊拉脫離伊拉一切居住之處，就是伊拉犯罪个所在，並且要潔淨伊拉。如此，伊拉要作我个子民，我要作伊拉个神。以西結書 37:15–23。
The two sticks which the widow was gathering in advance of Elijah’s rain at the Midnight Cry, were the northern and southern kingdoms of Israel that had been scattered and were to be gathered into one nation on October 22, 1844, when the antitypical Day of Atonement began, for the promise was that at that time God “will cleanse them.” The cleansing, representing the Investigative Judgment, began at that time. That gathering of the two sticks must be understood correctly, for God always illustrates the end of a thing with the beginning of a thing.
寡婦勒半夜呼聲之時、為著以利亞个雨先所拾转來个兩根柴，乃係以色列分散了个北國搭南國；佢拉本當佇一八四四年十月二十二日、預表性贖罪日開始个辰光，聚集成為一國，因為應許係：到該時，上帝「要潔淨伊拉」。此種潔淨，所表明者卽查案審判，亦就佇該時開始。對於該兩根柴个聚集，必須有正確个了解，因為上帝常常用一件事个起頭來說明一件事个結局。
1844, was the end of the two kingdoms of Israel, for they had then become one kingdom, spiritual Israel, and they were from that point on only to be one nation. That history was illustrated by the beginning history when they had become two nations, which is the history of the rebellion of Jeroboam.
1844年，乃是以色列兩個國度个終結，因爲到該時，伊拉已經成爲一個國度，就是屬靈个以色列；從此以後，伊拉只該成爲一個國民。者段歷史，乃由起初伊拉成爲兩個國民个歷史所表明，就是耶羅波安背叛个歷史。
The history of Jeroboam’s counterfeit system of worship must also be illustrated at the end of his kingdom. Aaron’s rebellion in the beginning of ancient Israel and Jeroboam’s rebellion at the beginning of the northern kingdom, represent the rebellion of 1863, and 1863 is only clearly understood when the end of Jeroboam’s kingdom, as represented by the joining of the two sticks, is also laid over the top of 1863. It is then that 1863 is clearly seen to be represented as a generation that erected an image of jealousy.
耶羅波安假冒敬拜制度个歷史，亦必須喺伊國度个末了得着表明。亞倫喺古以色列起頭辰光个悖逆，並耶羅波安喺北國起頭辰光个悖逆，乃是預表一八六三年个悖逆；而一八六三年，惟有當耶羅波安國度末了——正如兩根杖聯合所表明个——也覆加喺一八六三年之上个辰光，方能分明得着明白。到該辰光，一八六三年就清楚看見是被表明爲一代樹立忌邪之像个人。
We will continue this study in the next article.
阿拉将会勒下一篇文章里继续此项研究。
“But not only does this simile of the dry bones apply to the world, but also to those who have been blessed with great light; for they also are like the skeletons of the valley. They have the form of men, the framework of the body; but they have not spiritual life. But the parable does not leave the dry bones merely knit together into the forms of men; for it is not enough that there is symmetry of limb and feature. The breath of life must vivify the bodies, that they may stand upright, and spring into activity. These bones represent the house of Israel, the church of God, and the hope of the church is the vivifying influence of the Holy Spirit. The Lord must breathe upon the dry bones, that they may live.
“毋但此枯骨个比喻适用于世界，也适用于蒙受大光照个人；因为伊拉也像山谷里个骸骨。伊拉有人个形状，有身体个架构；但是并呒没属灵个生命。然则，此比喻并弗让枯骨单单联结成功做人个形体；因为肢体与面貌端正匀称，尚弗够。生命个气息必须使这些身体活转过来，叫伊拉得以直立，并奋然而活动起来。这些骨头所表征个，是以色列家，是上帝个教会；而教会个指望，乃在圣灵使之活转个感化。主必须向这些枯骨吹气，叫伊拉得活。”
“The Spirit of God, with its vivifying power, must be in every human agent, that every spiritual muscle and sinew may be in exercise. Without the Holy Spirit, without the breath of God, there is torpidity of conscience, loss of spiritual life. Many who are without spiritual life have their names on the church records, but they are not written in the Lamb’s book of life. They may be joined to the church, but they are not united to the Lord. They may be diligent in the performance of a certain set of duties, and may be regarded as living men; but many are among those who have ‘a name that thou livest, and art dead.’
上帝个灵，连同伊叫人活个能力，必须存在每一个人个器皿里，叫每一根属灵个筋络搭经脉都得着操练。若无圣灵，若无上帝个气息，良心就麻木，属灵个生命就丧失。许多无属灵生命个人，名字虽记勒教会个名册上，然而并呒没写勒羔羊个生命册里。伊拉也许归附教会，然而并呒没搭主联合。伊拉也许勤勉尽某一套本分，也许被看作活人；然而许多人正是属乎那些“有名说侬是活个，其实是死个”个人。
“Unless there is genuine conversion of the soul to God; unless the vital breath of God quickens the soul to spiritual life; unless the professors of truth are actuated by heaven-born principle, they are not born of the incorruptible seed which liveth and abideth forever. Unless they trust in the righteousness of Christ as their only security; unless they copy His character, labor in His spirit, they are naked, they have not on the robe of His righteousness. The dead are often made to pass for the living; for those who are working out what they term salvation after their own ideas, have not God working in them to will and to do of His good pleasure.
“若弗是灵魂真正归向上帝；若弗是上帝个生命气息叫灵魂活转来，得着属灵个生命；若弗是真理个承认者受着天上所生个原则来推动，伊拉就弗是由永弗朽坏、长活长存个种子所生个。若弗是倚靠基督个义作为伊拉唯一个保障；若弗是效法伊个品格，用伊个灵来劳作，伊拉就是赤身露体，弗曾穿上伊公义个袍。死人时常当作活人来看待；因为凡照自家个意思去作成伊拉所谓救恩个人，并弗是上帝在伊拉里向运行，使伊拉立志并行事，为要成全伊个美意。”
“This class is well represented by the valley of dry bones Ezekiel saw in vision.” Review and Herald, January 17, 1893.
「以西結喺異象裡向著个枯骨山谷所看見个景象，正好代表了此一等人。」《Review and Herald》，1893年1月17日。