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.
以西結描述完兩個國家合而為一嘅過程之後，隨即指出，呢個國家將會由大衛王統治；並且，祂要與佢哋立約，而祂嘅帳幕亦要與佢哋同在。
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.
佢哋必不再因自己嘅偶像、可憎之物，同埋一切過犯玷污自己；但我必救佢哋脫離佢哋一切犯罪之處，又必潔淨佢哋；噉樣，佢哋要作我嘅子民，我要作佢哋嘅神。 我嘅僕人大衛必作佢哋嘅王；眾人都必歸一個牧人。佢哋必遵行我嘅典章，謹守我嘅律例，並且遵行。佢哋必住喺我賜畀我僕人雅各之地，就係你哋列祖所住之地；佢哋同佢哋嘅子孫，直到子子孫孫，都必永遠住喺其中；我嘅僕人大衛必永遠作佢哋嘅君王。 我亦都要同佢哋立平安嘅約；呢約必作為同佢哋所立永遠嘅約。我必堅立佢哋，使佢哋增多，又要將我嘅聖所設立喺佢哋中間，直到永遠。我嘅帳幕亦都要喺佢哋中間；我要作佢哋嘅神，佢哋要作我嘅子民。列國就必知道我耶和華係使以色列成聖嘅，因為我嘅聖所喺佢哋中間，直到永遠。以西結書 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.”
以西結書第三十七章極其詳細地闡述了十四萬四千人受印的事。那兩根杖在神性與人性結合之時，要成為一國，並且必有一王治理他們。這一國就是神末後日子的教會，就是那十四萬四千人。那兩根杖乃是以色列北國與南國兩段分散時期的表號。那兩根杖，就是保羅所指認的「身體」；同時他也指認基督為這身體的「頭」。以西結則將保羅所說的「頭」指為「大衛王」，將「身體」指為「一國」。
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.
喺1856年所賜畀復臨信仰運動嘅信息之中，正如Hiram Edson於1856年就「七期」所寫而未完成嘅系列文章所表明，Edson指出，以賽亞書第七章關於六十五年嘅預言，乃係聖經中用作兩段七期起點之參照點。呢個六十五年嘅時間預言被置於一個奧祕性嘅語境之中，與啟示錄中嗰啲宣告「有耳可聽的，就應當聽」嘅經文相似。若你有能看見嘅眼，並有能明白嘅耳，喺嗰段經文之中，就有一樣極其奇妙嘅事。
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.
因為亞蘭嘅首都係大馬士革；大馬士革嘅首領係利汛。到六十五年之內，以法蓮必然破壞，不再成為一國。以法蓮嘅首都係撒瑪利亞；撒瑪利亞嘅首領係利瑪利個仔。你哋若不信，定必不得立穩。以賽亞書 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.
呢個六十五年嘅預言始於主前742年；喺呢六十五年之內，十九年之後，即主前723年，以色列北國被亞述擄去為奴；而當呢段年期喺主前677年結束之時，瑪拿西被擄到巴比倫。呢六十五年亦喺兩個國家分散終結之應驗上有所表徵；按以西結嘅敘述，佢哋將要成為一根杖。佢哋分別標誌住1798年、1844年同1863年。喺指出1863年所被拒絕之信息嘅經文當中，包含咗一個特別嘅先知性啟示，而呢個預言正係以呢種形式表達出嚟。
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.
呢個啟示表明，一個國家嘅「頭」乃係佢嘅首都城，而首都城嘅「頭」乃係君王。經文為呢個啟示提供咗兩個見證，然後以呢個謎語作為對整個預言同啟示嘅總結：「你們若是不信，必不得立穩。」如果你唔相信君王就係個頭，而個頭就係首都城，你就必不得立穩。
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.
以西結藉着將北國與南國兩根杖連合而產生嘅國度，乃係要有一位王；呢位王就係元首，而元首就係國家嘅京城。以西結整段經文所講嘅，乃係指向十四萬四千人受印嘅預言性特徵；呢件事代表喺第三樣禍患之伊斯蘭第七號筒吹響期間，神性同人性彼此聯合。
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》第十章所說第七位天使吹號的日子，乃開始於「不再有時日」之時；那就是一八四四年十月二十二日，亦即第三位天使來到之時。就在那時，約翰經歷了那日期的苦澀；當場他又被吩咐去量度聖殿，卻要撇開那一千二百六十年踐踏聖所與軍旅的歷史，因為那段時期是賜給外邦人的。
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.
我所看見那站喺海上同地上嘅天使，向天舉起手來，指住嗰位活到永永遠遠、創造咗天同其中之物、地同其中之物、海同其中之物嘅主起誓，話：「不再有時日了；但到第七位天使發聲、將要吹號嘅日子，神嘅奧祕就成全了，正如神向祂僕人眾先知所宣告嘅一樣。」 我從天上所聽見嘅嗰把聲音，又再同我說話，話：「你去，把那展開着、喺企喺海上同地上之天使手中嘅小書卷取來。」
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.
我就去到那天使那裏，對他說，把那小書卷給我。他對我說，你拿着，把它喫盡；它必使你的肚腹發苦，然而在你口中卻要甜如蜜。我便從天使手中把那小書卷拿過來，喫盡了；在我口中果然甜如蜜；及至我喫了以後，我的肚腹就發苦了。他又對我說，你必須再向多民、多國、多方、多王說預言。 有一根葦子賜給我，形狀像杖一樣；那天使站着，說，起來，將神的殿和祭壇，並在殿中敬拜的人，都量一量。只是殿外的院子要撇下不用量，因為這是給了外邦人的；他們要踐踏聖城四十二個月。啟示錄 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.
約翰於1844年10月22日所要量度的殿，乃是其中有敬拜者「在內」的殿。外院則要撇下不量。那有祭壇、亦有敬拜者在內的殿，就是天上聖所的聖所部分。外院原有一座祭壇，但那是要撇下不量的；因此，在上帝的聖所之中，惟一其餘的祭壇，就是位於聖所內的香壇。第三位天使於1844年來到之時，這乃是預表第三位天使於2001年9月11日印封時期開始之際的來到；當時，那殿只由兩層聖所組成。
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.
聖所乃係教會嘅表號；保羅將教會認明為身體，而至聖所乃係呢身體之頭嘅表號。聖所乃係人性嘅表號，至聖所乃係神性嘅表號。祭壇，以及由祭壇升起嘅煙，向上升騰並進入至聖所，乃係表明人性與神性相連接之處。人類惟有憑信先能進入至聖所，然而忠信之人嘅經驗，卻係位於聖所之中。
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.
喺嗰度，佢哋要食上帝嘅道，正如陳設餅桌上嘅餅所表徵嘅一樣。喺嗰度，佢哋要叫自己嘅光照在人前，並榮耀佢哋天上嘅父，正如七枝燈臺所表徵嘅一樣；而我哋已被告知，呢燈臺乃係代表教會。喺嗰度，當佢哋嘅祈禱連同基督嘅功勞上升，直達神聖者嘅面前之時，佢哋要與神性相聯。
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.
由1798年至1844年，聖殿嘅建築師興起咗一座人性嘅聖殿，祂本意係要將呢座聖殿同祂神性嘅聖殿結合，但人性背叛咗。到咗2001年，祂再一次興起人性嘅聖殿，表明為十四萬四千人。照以西結所言，「大衛王」要統治呢個國家；呢個國家由一個滿佈死咗、枯乾嘅老底嘉骸骨之谷，轉變成為大能嘅軍隊，並且喺即將來到嘅星期日法案之時，被高舉成為一面大旗。
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，乃耶路撒冷京城所在之地；而國家、君王與京城乃代表「頭」。你們若然信，必得堅立。在南北兩國的關係之中，猶大乃是「頭」，因京城設於其中，並且這城乃主所揀選以安置祂名的地方。北國則是「身體」。因所羅門背道，主興起敵對者攻擊所羅門。其中一個敵對者就是耶羅波安；他成為分裂後北方以色列國的首任君王。
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:)
尼八的兒子耶羅波安，是洗利達的以法蓮人，原是所羅門的臣僕；他母親名叫洗魯阿，是個寡婦；他也舉手攻擊王。他舉手攻擊王的緣故，乃因所羅門建造米羅，修補他父大衛城的破口。耶羅波安這人是大有勇力的人；所羅門見這少年人殷勤，就派他監管約瑟家一切的工程。 那時，耶羅波安出了耶路撒冷，示羅人先知亞希雅在路上遇見他；亞希雅身上穿着一件新衣；他們二人在田野間，並無別人。亞希雅將自己身上所穿的那件新衣抓住，撕成十二片；對耶羅波安說：「你可以取十片；因為耶和華—以色列的神如此說：『看哪，我必將國從所羅門手裏撕裂，將十個支派賜給你。 （只是為我僕人大衛的緣故，又為耶路撒冷的緣故，就是我在以色列眾支派中所揀選的城，他仍可得一個支派。）』」
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.
因為他們離棄了我，敬拜西頓人的女神亞斯她錄、摩押人的神基抹，並亞捫人之神米勒公，沒有行在我的道中，作我眼中看為正的事，又不遵守我的律例典章，像他父大衛一樣。然而，我不從他手中將全國奪去；卻要因我僕人大衛的緣故，就是我所揀選、因他遵守我的誡命和律例的那位，使他一生的日子仍作君王。只是我必從他兒子的手中將國奪去，賜給你，就是十個支派。至於他的兒子，我必賜他一個支派，使我僕人大衛在我面前，在耶路撒冷，就是我所揀選歸我名下的城，常有燈光。列王紀上 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.
當以西結把兩根木杖連合為一之時所創成的國，要有「大衛」作王；而大衛乃從耶路撒冷施行統治，耶路撒冷就是神所揀選、要立祂名的京城。北方十個支派乃是身體的預表，而耶路撒冷則是頭的預表。因瑪拿西的罪，猶大於主前677年被擄到巴比倫，於是那臨到南國的「七倍」分散便開始了。那時，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.
雖然如此，耶和華仍不轉離祂猛烈的大怒；因瑪拿西以諸般惹動祂怒氣的事激怒祂，祂向猶大所發的忿怒仍然熾烈。耶和華說，我也必將猶大從我面前挪去，如同我挪去以色列一樣；我必棄掉這城，就是我所揀選的耶路撒冷，並我所說「我的名必立在那裏」的殿。列王紀下 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.
嗰度係耶路撒冷嘅「殿」，亦即係祂揀選安置自己名嘅所在；然而，呢城同呢殿都被棄絕咗。但撒迦利亞曾應許，主必再次揀選耶路撒冷。
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.
那時，耶和華的使者應聲說：「萬軍之耶和華啊，你向耶路撒冷和猶大各城發怒，已經這七十年了；你不施憐憫，要到幾時呢？」耶和華就用美善的話、安慰的話回答那與我說話的天使。 那與我交談的天使對我說：「你要宣告說：萬軍之耶和華如此說，我為耶路撒冷、為錫安大發熱心。我甚惱怒那些安逸的列國；因為我不過稍微發怒，他們竟助長苦難。所以耶和華如此說：我帶着憐憫回到耶路撒冷；我的殿必重建在其中。這是萬軍之耶和華說的；準繩也必拉在耶路撒冷之上。」
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.
你要再呼喊說：萬軍之耶和華如此說：我的城邑必再因豐盛而遍處擴展；耶和華必再安慰錫安，必再揀選耶路撒冷。 我又舉目觀看，見有四角。我就對那與我說話的天使說：這些是甚麼？他回答我說：這些就是分散猶大、以色列和耶路撒冷的角。耶和華又指給我看四個匠人。我說：這些來作甚麼呢？他說：這些就是那曾分散猶大的角，使人無法抬起頭來；但這些匠人來，是要使牠們驚懼，並打掉那些外邦的角，就是那些向猶大地舉角、要把它分散的。
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.
我又舉目觀看，見有一人手拿準繩。我就說：你往哪裏去？他對我說：要去量度耶路撒冷，看看它有多闊，多長。看哪，那與我說話的天使出去，又有另一位天使出來迎着他，對他說：你跑去，向這少年人說，耶路撒冷必有人居住，好像無城牆的鄉鎮一樣，因其中人民和牲畜眾多。因為我——耶和華說——必作她四圍的火牆，並要作其中的榮耀。喂！喂！你們要從北方之地出來逃走；這是耶和華說的。因我曾把你們分散，如同天的四風；這是耶和華說的。錫安哪，你這與巴比倫女子同住的，應當逃脫。因為萬軍之耶和華如此說：在榮耀之後，他差遣我往那擄掠你們的列國那裏去；因為凡觸摸你們的，就是觸摸他眼中的瞳人。
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.
看哪，我必向他們揮手；他們就必成為自己僕人的掠物；你們便知道萬軍之耶和華差遣了我。錫安的女子啊，你當歡唱喜樂；因為看哪，我來了，我要住在你中間，這是耶和華說的。那日，必有許多國歸附耶和華，作我的子民；我要住在你中間，你就必知道萬軍之耶和華差遣我到你這裏來。耶和華必在聖地承受猶大作自己的分，又必再揀選耶路撒冷。凡有血氣的，都當在耶和華面前靜默無聲；因他已從自己的聖所興起。撒迦利亞書 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.
主再次揀選耶路撒冷嘅應許，喺古代以色列人被擄巴比倫之後重建耶路撒冷時已經應驗；但眾先知所講論嘅，更多係關乎末後嘅日子，而唔係佢哋自己所處嘅時代。主喺1844年10月22日「從祂嘅聖殿興起」，就係當祂起來，由聖所進入至聖所嘅時候；當時「凡有血氣嘅」都當喺主面前「肅靜無聲」，因為預表所指向嘅贖罪日已經來到，正如《哈巴谷書》二章二十節所言。
But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.
惟耶和華在祂的聖殿中；全地的人都當在祂面前肅靜。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.
到那時，《啟示錄》第十一章中，約翰奉命去量度殿；這正是撒迦利亞所見證的，當時他「又舉目觀看，不料，有一人手拿準繩」。於是撒迦利亞說：「你往哪裏去？」約翰便對撒迦利亞說：「要去量度耶路撒冷，看有多寬、多長。」七十年被擄之後耶路撒冷重建的歷史，以及那段始於1798年、卻在1844年第三位天使來到之時以悖逆告終的歷史，兩者都指出那項於2001年9月11日開始的工作。
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.
南國、耶路撒冷城，以及大衛王，皆是上帝品格當彰顯之「頭」。北國則代表「身體」；而當主定意再次「憐恤耶路撒冷」、再次「安慰她」，並再次「揀選她」之時，祂所指明的，乃是一十四萬四千人的受印，其中包括老底嘉死而枯乾之骸骨彼此聯合，隨後那些骸骨復甦，成為一支大能的軍隊。
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.
嗰項工作喺《以西結書》第三十七章之中被表明出嚟，並且藉着北國同南國被表明；呢兩國為着成就盟約應許——將祂嘅律法寫喺十四萬四千人嘅心裏同意念之中——提供咗一個比喻。喺兩根杖之中，其中一根，而且只有一根，被指明為頭；而如果你相信，如果你嘅眼能看見、耳能明白，呢一點就指明另一根杖乃係身體。
We will continue this study in the next article.
我哋將會喺下一篇文章繼續呢項研究。
“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.
「使徒們乃係喺基督親自所立嘅根基之上，建立上帝嘅教會。喺聖經之中，建造殿宇呢個比喻，時常用嚟說明教會嘅建立。撒迦利亞稱基督為『苗裔』，就係嗰位要建造耶和華殿宇嘅。佢又提到外邦人會協助呢項工作：『遠方的人也要來建造耶和華的殿；』而以賽亞宣告：『外邦人必建築你的城牆。』撒迦利亞書 6:12, 15；以賽亞書 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.
論到這殿宇的建造，彼得說：「主乃活石，固然被人所棄，卻為神所揀選、所寶貴。你們來到主面前，也就像活石，被建造成為靈宮，作聖潔的祭司職分，藉着耶穌基督獻上神所悅納的靈祭。」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.
「使徒喺猶太人同外邦人嘅世界呢個採石場中勞苦工作，鑿出石頭，安放喺根基之上。保羅喺寫畀以弗所信徒嘅書信中話：『咁樣，你哋不再作外人和客旅，係與聖徒同國，係神家裏的人；並且被建造喺使徒同先知嘅根基上，有基督耶穌自己為房角石；靠着祂，全房聯絡得合式，漸漸成為主裏面嘅聖殿；你哋也靠着祂同被建造成為神藉着聖靈居住嘅所在。』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.
「他又寫信給哥林多人說：『我照 神所賜給我的恩，好像一個有智慧的工頭，已經立好了根基，有別人在上面建造；只是各人要謹慎怎樣在上面建造。因為那已經立好的根基，就是耶穌基督，此外沒有人能立別的根基。若有人用金、銀、寶石、草木、禾秸在這根基上建造，各人的工程必然顯露；因為那日子要將它表明出來，有火發現；這火要試驗各人的工程是怎樣的。』哥林多前書 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.
「使徒乃建造於穩固嘅根基之上，就係萬古磐石。佢哋將從世界鑿出嚟嘅石頭帶到呢個根基之上。建造者嘅勞苦並非毫無攔阻；因基督仇敵嘅反對，佢哋嘅工作變得極其艱難。佢哋必須同嗰啲建造喺虛假根基之上者嘅偏執、成見同仇恨爭戰。許多作為教會建造者嘅人，可以比作尼希米時代築牆嘅人；論到佢哋，經上記着：『那些修造城牆的、扛抬材料的、裝載的，都一手作工，一手拿兵器。』尼希米記 4:17。」《使徒行述》，595–597。