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.
耶羅波安背叛之見證，亦即古代以色列分裂為兩個國家之歷史。由十個支派組成之北國，稱為以色列，或有時稱為以法蓮；南國則稱為猶大。到以西結之時，該國早已分為兩國多年；而在第三十七章，以西結得着一個預言，指出這兩個國度將再次成為一國。這預言在地獸（美國）歷史之開端已得應驗，並且在美國終局之時得着最後一次之應驗；因為耶穌常藉一事之起頭，來說明一事之結局。
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.
以色列分裂為兩國之時耶羅波安的背叛，乃代表美國起初時期的一次背叛，亦代表美國末後時期的一次背叛。美國起初與末後的背叛，都包括兩個國度的聯合。啟示錄第十八章，正如在這些文章中一再援引懷愛倫姊妹的著述所指出的，乃代表向眾教會發出的兩次呼召。在星期日法危機之時辰中聯合起來的兩個國家，就是十四萬四千人，以及上帝其餘仍在巴比倫中的羊群。
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.”
喺米勒派歷史中聯合埋一齊嘅兩個國家，乃係猶大同以法蓮。當針對呢兩個國度各自嘅個別惱怒，分別喺1798年同其後喺1844年終止嘅時候，佢哋就聯合起來。以西結書第三十七章中嘅「再者」一詞，使我哋可以確定呢一種應用。「再者」呢個詞嘅意思，係要將「再者」之後嘅信息，置於「再者」之前嘅信息之上。
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.
耶和華的話又臨到我，說：「人子啊，你要取一根木杖，在其上寫：『為猶大和他嘅同伴以色列子民』；又要另取一根木杖，在其上寫：『為約瑟，就是以法蓮嘅杖，以及他嘅同伴以色列全家』。你要將佢哋彼此連合成為一根木杖，使佢哋在你手中成為一根。」以西結書 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.
以西結話「此外」，乃係運用先知預言中「重述而擴展」嘅原則。以西結要攞兩根木杖，一根歸猶大，一根歸以法蓮；並且要將呢個藉住兩根木杖所表明嘅預言，放喺前一個預言之上。前一個先知性嘅圖像，係由第一節開始，當時以西結被帶到一個滿佈死咗、枯乾骸骨嘅平原。
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.
耶和華的手臨到我身上，耶和華的靈將我帶出去，把我安置在平原當中；那裏滿了骸骨。祂使我從骸骨四圍經過；看哪，平原上甚多，而且極其枯乾。祂對我說：「人子啊，這些骸骨可以復活麼？」我回答說：「主耶和華啊，祢知道。」祂又對我說：「你要向這些骸骨發預言，對它們說：你們這些枯乾的骸骨啊，要聽耶和華的話。主耶和華對這些骸骨如此說：看哪，我必使氣息進入你們裏面，你們就要活了。我必給你們加上筋，長上肉，又用皮遮蔽你們，將氣息放在你們裏面，你們就要活了；你們便知道我是耶和華。」於是我遵命說預言；正說預言的時候，就有響聲；看哪，有震動，骸骨彼此聯合，骨與骨相連。我觀看，見筋已長上，肉也生出，皮也在其上遮蔽了；只是其中還沒有氣息。祂又對我說：「人子啊，你要向風發預言，向風發預言，說：主耶和華如此說：氣息啊，要從四方而來，吹在這些被殺的人身上，使他們活過來。」於是我遵命說預言，氣息就進入他們裏面，他們便活了，並且站起來，成為極大的軍隊。祂對我說：「人子啊，這些骸骨就是以色列全家。看哪，他們說：『我們的骨頭枯乾了，我們的指望失去了；我們滅絕淨盡了。』所以你要發預言，對他們說：主耶和華如此說：看哪，我的子民啊，我必開你們的墳墓，使你們從墳墓中出來，領你們進入以色列地。我的子民啊，我開你們的墳墓，使你們從墳墓中出來，你們就知道我是耶和華。我必將我的靈放在你們裏面，你們就要活了；我也必將你們安置在你們本地。那時，你們就知道我耶和華說了這話，也成就了這事；這是耶和華說的。」以西結書 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.
由呢啲文章一開始，我哋已經指出，枯骨之谷代表末後日子上帝嘅子民；而使佢哋企立起來，成為極大軍隊嘅四風信息，乃係午夜呼聲嘅信息，指明第三樣災禍之伊斯蘭。懷愛倫姊妹指出，呢啲骨頭就係上帝嘅子民。
“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.
「我放下我嘅筆，喺禱告中舉起我嘅心靈，求主向祂背道嘅子民吹氣；佢哋如同枯乾嘅骸骨，願佢哋可以存活。」《總會公報》，1893年2月4日。
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.
我哋喺先前嘅文章中已經指出，將 2020 年 7 月 18 日認定為預言性信息嘅做法乃係錯誤，而呢個虛假宣告標誌住十個童女比喻中第一次失望同埋遲延時期嘅來到。雖然喺米勒派時期，時間嘅宣告係合法嘅，但係喺 1844 年之後，就永遠唔應再有任何建立喺時間之上嘅信息。當 Future for America 作出 2020 年 7 月 18 日嘅宣告時，佢哋倒退返去一段以時間宣告為可接受嘅歷史；佢哋咁樣行就犯咗罪，並且喺《啟示錄》第十一章所講大城嘅街上被殺。佢哋死喺街上之後，就需要好似嗰兩個見證人喺三日半之後一樣，被復活。
“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.
「嗰啲枯乾嘅骸骨，必須由上帝嘅聖靈向佢哋吹氣，使佢哋得以活動起嚟，正如從死人中復活一樣。」《Bible Training School》，1903年12月1日。
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.
我哋喺先前嘅文章中已經表明：使嗰兩個見證人復活嘅四風信息，乃係第三樣災禍之伊斯蘭嘅信息，而呢個信息亦都係末後日子半夜呼聲嘅信息。以西結話：「再者，」佢藉此指出：喺表明半夜呼聲宣告嘅嗰段歷史當中，兩根杖——一根表徵以法蓮，一根表徵猶大——要聯合為一，成為一國。十個童女嘅比喻，喺末後日子應驗，乃係「逐字逐句」噉應驗，正如佢曾經喺米勒派歷史中應驗一樣。喺半夜呼聲喺米勒派歷史中應驗嘅時期，以及喺末後日子再次應驗之時，「兩根杖」曾經被聯合，亦都將要被聯合。
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.
兩根杖象徵古代以色列北國（以法蓮）與南國（猶大）。我哋亦已經指出，威廉·米勒乃係以利亞嘅預表；並且喺嗰三年半乾旱期間，以利亞曾往撒勒法嘅寡婦嗰度去。
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.
耶和華的話臨到他，說：「你起來，往屬西頓的撒勒法去，住在那裏；看哪，我已吩咐那裏的一個寡婦供養你。」他就起來，往撒勒法去。到了城門，見有一個寡婦在那裏拾柴；他呼叫她，說：「求你用器皿取點水來給我喝。」她正去取水的時候，他又呼叫她，說：「也求你手裏拿點餅來給我。」她說：「我指着永生的耶和華你的神起誓，我沒有餅；罈內只有一把麵，瓶裏只有一點油。看哪，我現在拾兩根柴，回去好為我和我兒子作餅；我們吃了，就死。」以利亞對她說：「不要懼怕；可以照你所說的去作罷！只是要先用這些給我作一個小餅，拿來給我，然後再為你和你兒子作餅。因為耶和華以色列的神如此說：罈內的麵必不減少，瓶裏的油必不缺短，直到耶和華降雨在地上的日子。」婦人就去，照以利亞的話去行；她和他，並她家中的人，吃了許多日子。列王紀上 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:
文中所指嘅「多日」，就係亞哈尋找以利亞嗰三年半，亦係教皇迫害嗰一千二百六十年嘅預表。論到教皇迫害嗰「多日」，耶穌曾說：
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.
若非那些日子減少了，凡有血氣的，總沒有一個得救的；只是為選民的緣故，那些日子必減少了。馬太福音24:22。
Sister White directly identifies Jesus’ pronouncement of “those days” as the period of papal persecution.
懷愛倫姊妹明確指出，耶穌所宣告嘅「那些日子」就是教皇迫害嘅時期。
“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.
「教會所受嘅逼迫，並冇持續貫穿嗰一千二百六十年嘅全部時期。上帝憐憫祂嘅子民，將佢哋烈火般試煉嘅日子縮短。救主預言將要臨到教會嘅『大災難』時，曾講：『若不減少那日子，凡有血氣的總沒有一個得救的；只是為選民，那日子必減少了。』馬太福音 24:22。由於宗教改革嘅影響，逼迫喺 1798 年之前就告終止。」《善惡之爭》，266、267 頁。
The “many days” that Elijah was sustained by the widow, were also the “many days” of papal persecution identified by Daniel.
以利亞蒙嗰寡婦供養嘅「許多日子」，亦即但以理所指出教皇制迫害嘅「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.
民間有見識的人必教訓多人；然而他們必多日倒在刀下，並被火焚，或被擄掠，或被搶奪。當他們仆倒的時候，必稍得扶助；卻有許多人用諂媚的話親近他們。智慧人中有些仆倒的，為要熬煉其餘的人，使他們得以潔淨，成為潔白，直到末了的時候；因為到了所定的日期，事才成就。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.”
「末時」，亦即經文中所說的「所定的時候」，乃是一七九八年；這標誌着教皇制逼迫的終結，正如以利亞與撒勒法寡婦那段歷史所預表的一樣。在那段歷史中，那寡婦象徵一個未嫁的教會；在《啟示錄》第十二章，她被指明為在曠野中的教會。她正在拾取兩根柴，不是一根柴，也不是十根柴，而是兩根柴。以西結奉命取兩根杖，一根代表以色列北國，一根代表以色列南國，並要將二者連合成為一根杖。這兩個國度都已分散了二千五百二十年，但上帝的應許乃是祂必招聚他們。那婦人正在拾取那兩根將要連合為一的柴，而且她這樣行，乃是「直到耶和華降雨在地上的日子」。
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」的那一日，乃係表明米勒派歷史中嘅午夜呼聲；呢個呼聲喺1844年10月22日達到其終局。嗰日，立約之使者忽然來到祂自1798年（第一次惱恨嘅終結）直到1844年10月22日（最後一次惱恨嘅終結）所建立嘅殿。喺呢段時期之內，午夜呼聲嘅信息——由以西結關於骸骨平原嘅圖解所代表——得以應驗；當時，北國同南國嘅兩根杖被連合，成為一國，歸於一王之下；因為喺1844年10月22日，基督來到父面前，領受咗國度。
“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.
「基督以我哋的大祭司嘅身分進入至聖所，為要潔淨聖所，正如但以理書 8:14 所顯示；人子來到亙古常在者面前，正如但以理書 7:13 所陳明；以及主來到祂的殿，正如瑪拉基所預言——呢啲都係對同一事件嘅描述；而呢一件事，亦由基督喺馬太福音 25 童女十人嘅比喻中所描述、新郎來赴婚筵一事所表明。」《善惡之爭》，426頁。
Christ received a kingdom on October 22, 1844, as identified in Daniel.
基督照但以理書所指明，於1844年10月22日領受了一個國度。
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.
我在夜間的異象中觀看，見有一位像人子的，駕着天上的雲而來，被領到亙古常在者面前。得了權柄、榮耀、國度，使各方、各國、各族的人都事奉他；他的權柄是永遠的，不能廢去；他的國必不敗壞。〈但以理書〉7:13, 14
When Ezekiel’s two sticks are joined together, they have one king over them.
當以西結的兩根杖聯合為一之時，他們必有一位王統治他們。
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.
我僕人大衛必作他們的王；眾民必同有一位牧者：他們也必遵行我的典章，謹守我的律例，並且遵行。 他們必住在我賜給我僕人雅各之地，就是你們列祖所居住之地；他們和他們的子孫，並子孫的子孫，都必永遠住在其中：我僕人大衛必永遠作他們的君王。 以西結書 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.
眾先知彼此一致，而大衛王就是基督；祂於1844年10月22日來到父面前，領受了一個由以色列與猶大兩根杖所聚合而成的國度（即以色列北國與猶大南國）。這兩個國度之分散，於1798年至1844年這四十六年間告終，正當基督興起一座曾經荒涼、被踐踏的殿之時。當祂興起這殿之後，便照瑪拉基書第三章的應驗，忽然進入祂的殿，作立約的使者。以西結也與這事相符，因為眾先知彼此一致。
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.
我嘅僕人大衞必作佢哋嘅王；佢哋眾人必同有一個牧者：佢哋亦必遵行我嘅典章，謹守我嘅律例，並且遵行。佢哋必住喺我賜畀我僕人雅各嘅地上，就係你哋列祖所住之地；佢哋必住喺其中，就係佢哋、佢哋嘅子孫，直到永遠：我嘅僕人大衞必永遠作佢哋嘅君王。並且我要同佢哋立平安嘅約；呢約必作為同佢哋所立永遠嘅約：我要堅立佢哋，使佢哋增多，又要將我嘅聖所設立喺佢哋中間，直到永遠。我嘅帳幕亦必與佢哋同在：我要作佢哋嘅神，佢哋要作我嘅子民。以西結書 37:24–27。
It is Christ that erects the temple.
乃係基督建立聖殿。
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.
你要對他說：萬軍之耶和華如此說：看哪，那名稱為「苗裔」的人；他必從自己所在之處長起來，並要建造耶和華的殿。是的，他必建造耶和華的殿；他必身負尊榮，坐在寶座上掌權；又必在寶座上作祭司；和平的籌謀必存在於兩者之間。這些冠冕要歸希連、多比雅、耶大雅，和西番雅的兒子賢，作為記念，存於耶和華的殿中。遠方的人也必前來建造耶和華的殿，你們就必知道萬軍之耶和華差遣了我到你們這裡來。這事若是你們殷勤聽從耶和華你們 神的話，就必成就。撒迦利亞書 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.
基督乃是那「枝子」，而祂曾表明：若他們拆毀祂的殿，祂必在三日之內將其建立起來；猶太人便回答說，這殿建造了四十六年。
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.
猶太人就回答祂說：「你既作這些事，還顯甚麼神蹟給我們看呢？」耶穌回答他們說：「你們拆毀這殿，我三日內要再建立起來。」猶太人便說：「這殿建了四十六年，你三日內就要把它建立起來嗎？」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.
基督喺呢段經文所講嘅，乃係指祂嘅身體；然而，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。基督喺第三日復活，乃係預表喺「午夜呼聲」中聖靈傾降之時，枯乾骸骨嘅復活。作為以利亞見證主題嘅雨，喺佢同巴力同亞斯她錄先知對峙達到高潮之時彰顯出嚟。當時已經顯明，以利亞嘅上帝先至係真神，亦都顯明以利亞先至係真先知。
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.
當第一次失望來臨之時，顯明了基督新教徒已成為假先知，正如巴力同亞斯他錄的先知所預表的一樣。其後，耽延的時期便開始了，並引向半夜呼聲的信息；這信息引致基督忽然來到祂的殿中。半夜呼聲乃由以西結的信息所表徵；這信息使那些骸骨起來，成為一支極大的軍隊。再者，在那段時期（四十六年）之中，兩根杖要聯合為一，成為一國，歸於一王。
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.
耶和華的話又臨到我，說：「人子啊，你要取一根木杖，在其上寫：『為猶大，和他的同伴以色列人。』又取另一根木杖，在其上寫：『為約瑟，就是以法蓮的木杖，和他所有同伴以色列全家。』你要使這兩根彼此接連，成為一根；它們必在你手中成為一根。 你本國的子民若對你說：『你不指示我們這些是甚麼意思嗎？』你就對他們說：『主耶和華如此說：看哪，我要將約瑟的木杖，就是在以法蓮手中的那一根，和與他作伴的以色列支派，一同取來，放在猶大的木杖上，使它們成為一根木杖；它們必在我手中成為一根。』你所寫字的那兩根木杖，要在他們眼前拿在你手中。 你要對他們說：『主耶和華如此說：看哪，我要把以色列人從他們所到的列國中取出來，從四圍招聚他們，領他們歸回本地。我要使他們在那地、在以色列山上，成為一國；必有一王作他們眾人的王；他們不再成為二國，決不再分為二國。也不再因他們的偶像、可憎之物，和一切的過犯玷污自己；我卻要救他們脫離一切他們犯罪的住處，並潔淨他們；這樣，他們要作我的子民，我要作他們的神。』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.
寡婦喺午夜呼聲之時，為咗預備以利亞嘅雨而拾取嘅嗰兩根柴，乃係以色列北國同南國；呢兩國曾經分散，並且將要喺1844年10月22日，即預表性贖罪日開始之時，被聚集成為一國，因為所應許嘅係，到嗰時，上帝「必潔淨佢哋」。呢種潔淨，表徵查案審判，亦係喺嗰時開始。嗰兩根柴嘅聚集，必須被正確理解，因為上帝總係以一件事嘅起頭，去說明一件事嘅終局。
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，乃係以色列兩個國度嘅終結，因為到嗰時，佢哋已經成為一個國度，即屬靈嘅以色列；並且自嗰時起，佢哋只會成為一國。呢段歷史，乃係由起初佢哋成為兩個國家嘅歷史所表明出嚟；嗰段歷史，就係耶羅波安背叛嘅歷史。
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.
耶羅波安那套偽冒敬拜制度嘅歷史，亦必須喺佢國度嘅末了加以說明。古以色列起初亞倫嘅背叛，同北國起初耶羅波安嘅背叛，乃係代表一八六三年嘅背叛；而一八六三年，唯有當耶羅波安國度嘅末了——即由兩根杖聯合所表徵者——亦疊加喺一八六三年之上時，先至可以被清楚明白。到嗰時，一八六三年就清楚顯明為一個豎立嫉妒偶像嘅世代。
We will continue this study in the next article.
我哋將會喺下一篇文章繼續呢項研讀。
“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.
「但呢個關於枯乾骸骨嘅比喻，不單只適用於世界，亦同樣適用於嗰啲曾蒙大光照耀嘅人；因為佢哋亦都好似山谷中嘅骸骨一樣。佢哋具有人嘅形體，有身體嘅架構；但卻冇屬靈嘅生命。然而，呢個比喻並唔係只係將枯骨連結起來，成為人嘅形狀就算；因為肢體同容貌嘅勻稱，並不足夠。生命之氣必須使呢啲身體活過來，使佢哋可以站立起來，並奮然而動。呢啲骸骨代表以色列家，即上帝嘅教會，而教會嘅盼望，就係聖靈賜生命嘅感化。主必須向枯乾嘅骸骨吹氣，使佢哋得以存活。」
“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.’
「上帝嘅靈連同其賜生命嘅能力，必須喺每一個人類代理者身上，使每一條屬靈嘅肌肉同筋絡都得以運作。冇聖靈，冇上帝嘅氣息，良心就會麻木，屬靈生命就會喪失。許多冇屬靈生命嘅人，名列教會名冊之上，卻冇寫喺羔羊生命冊上。佢哋或者加入咗教會，卻冇與主聯合。佢哋或者殷勤履行某一套本分，亦可能被視為活著嘅人；但許多人乃係嗰啲「按名你係活著的，其實是死的」之列。」
“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.
「除非靈魂真實歸向上帝；除非上帝生命之氣使靈魂甦醒而得屬靈的生命；除非自稱持守真理的人乃由從天而生的原則所推動，否則他們並不是由那不能朽壞、常存永活的種子所生。除非他們以基督的義作為自己惟一的保障；除非他們效法祂的品格，在祂的靈裏勞苦，他們就是赤身露體，並沒有披戴祂義的袍。死的人往往被當作活人；因為那些照着自己所謂得救的觀念去作成工夫的人，並不是上帝在他們裏面運行，使他們立志行事，為要成就祂的美意。」
“This class is well represented by the valley of dry bones Ezekiel saw in vision.” Review and Herald, January 17, 1893.
「以西結喺異象中所見嘅枯骨谷，正好充分代表呢一等人。」《Review and Herald》，1893年1月17日。