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.
在以西结描述两个国家合而为一的过程之后，他接着指出，这个国家将由大卫王统治，并且祂要与他们立约，祂的帐幕将与他们同在。
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.
他们不再因自己的偶像、可憎之物及一切过犯玷污自己；我却要把他们从他们所住的一切地方，就是他们在那里犯罪之处，救出来，并洁净他们。这样，他们要作我的子民，我要作他们的神。我的仆人大卫要作他们的王；他们众人必只有一位牧人；他们也要遵行我的典章，谨守我的律例而实行。他们要住在我赐给我仆人雅各之地，就是你们列祖所居住的地方；他们、他们的儿女和子孙将永远住在那里；我的仆人大卫要永远作他们的首领。我还要与他们立平安的约，这约要作永远的约；我要使他们安置稳固，使他们增多，又要把我的圣所永远设立在他们中间。我的帐幕也要在他们中间；我要作他们的神，他们要作我的子民。我的圣所在他们中间直到永远的时候，列邦就必知道我耶和华使以色列成圣。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人受印作了非常详细的阐述。当神性与人性结合时，那两根木杖将合而为一国，并且他们要有一位王在他们之上。这个一国就是末世神的教会，也就是那十四万四千人。这两根木杖是指以色列北国和南国两次被分散的时期。这两根木杖就是保罗所称的“身体”；他同时把基督称为那身体的“头”。以西结则把保罗所说的“头”指为“大卫王”，把“身体”指为“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.
在1856年赐予复临运动的信息中，以希拉姆·爱德生于1856年所撰而未完成的“七次”系列为代表，爱德生将《以赛亚书》第七章关于六十五年的预言，视为两段“七次”时期起点的圣经参照点。那六十五年的时间预言被置于一个含义隐晦的语境中，类似《启示录》中所言“有耳可听的，就应当听”。若你有能感知的眼目与能领悟的耳朵，那段经文之中自有非常奇妙之处。
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.
因为亚兰的首城是大马士革，大马士革的首领是利汛；再过六十五年，以法莲必然破坏，不再成为国民。以法莲的首城是撒玛利亚，撒玛利亚的首领是利玛利的儿子。你们若是不信，定然不得立稳。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.
这六十五年之预言始于公元前742年；在这六十五年之内，其后第十九年（即公元前723年），以色列北国被亚述掳去为奴；而当这些年于公元前677年届满之时，玛拿西被巴比伦掳去为囚。这六十五年亦体现在那两国分散之终局的应验上（按以西结的叙述，这两国将合为一根杖）；这些应验分别标示了1798年、1844年与1863年。在指认1863年所遭拒之信息的经文中，有一项特殊的先知性启示，其中该预言即寓于其内。
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.
这是一个启示：一个国家的“头”是它的首都，而首都的“头”是国王。它为这一启示提供了两个见证，然后以这样一个谜语将整个预言和启示作结：“你们若不信，必不能立稳。”如果你们不信国王是“头”，也不信“头”就是首都，那么你们就不能立稳。
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.
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.
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.
启示录第十章中第七号筒吹响的日子，开始于“不再有时日”之时，也就是1844年10月22日——第三位天使来到的时候。那时约翰经历了那一天的苦涩，并且他当场被吩咐去丈量圣殿，但要略去圣所与军旅被践踏的一千二百六十年的历史，因为那段时期是交给外邦人的。
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.
我所看见那站在海上、又站在地上的天使，向天举起他的手，指着那活到永永远远、创造天并其中的万有、地并其中的万有、海并其中的万有者起誓，说：“不再有时候了；但在第七位天使发声的日子，就是他将要吹号的时候，神的奥秘就成全了，正如他向他仆人众先知所宣示的一样。”我从天上所听见的那声音又对我说：“你去，把那站在海上和地上的天使手中展开着的小书卷拿过来。”
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.
我就到那天使那里去，对他说，把那小书卷给我。他对我说，拿去，把它吃尽；它必叫你腹中发苦，但在你口中却甜如蜜。我便从天使手中把那小书卷接过来，吃尽了；在我口中果然甜如蜜，及至吃了，腹中就发苦。他又对我说，你必须再向多民、多国、多方、多王说预言。又有一根苇子赐给我，像一根杖；那天使站着说：起来，量神的殿、祭坛，并在殿中敬拜的人。只是殿外的院子要留下，不要量，因为这已经给了外邦人；他们必践踏圣城四十二个月。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.
1844年10月22日，约翰要丈量的殿，就是那座有敬拜者“在其中”的殿。外院要被撇下，不予丈量。那有祭坛、并且有敬拜者在其中的殿，就是天上圣所的圣所。外院里也有一座祭坛，但那要被撇下，所以上帝的圣所中唯一的另一座祭坛就是位于圣所内的香坛。到了1844年第三位天使的到来之时，这预表了2001年9月11日封印时期开始时第三位天使的到来，那时殿只由两个殿室组成。
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.
圣所象征教会，保罗把教会称为身体；至圣所则象征身体的头。圣所象征人性，至圣所象征神性。祭坛，以及从祭坛升起并上腾进入至圣所的烟，象征着人性与神性相交之处。人类只能凭着信心进入至圣所，但有信心之人的经历是在圣所之中。
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.
在那里，他们要以神的话语为食，正如陈设饼的桌子上的饼所象征的那样。在那里，他们要在人前发光，并荣耀他们在天上的父，正如七枝灯台所表明的；据我们所知，这灯台象征教会。在那里，他们要与神相交，因为他们的祷告与基督的功德一同上达，直入神的面前。
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.
1798年至1844年间，圣殿的建造者兴起了人性之殿，祂原意要使之与祂的神性之殿结合，但人类却背叛了。到2001年时，祂又一次兴起人性之殿，以十四万四千人为代表。按照以西结书，“大卫王”将统治这个国家；它将从一座老底嘉干枯死骨的山谷，转变为在即将来临的星期日法令之时被树立为旌旗的强大军队。
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.
南国犹大乃首都耶路撒冷之所在；该国、其君王及其首都皆象征“头”。诚然，你们若信，必得立稳。在南北两国的关系中，犹大为“头”，首都设于其中，而耶路撒冷正是耶和华所拣选立其名的城。北国则为“身体”。因所罗门背道，耶和华便兴起敌人攻击他。其中之一乃耶罗波安，他后来成为分裂后的以色列北国之首任君王。
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:)
尼八的儿子耶罗波安，是以法莲人、洗利达人，作所罗门的臣仆；他母亲名叫洗鲁阿，是个寡妇。他就举手攻击王。他举手攻击王的缘故乃是这样：所罗门建造米罗，修补他父大卫城的破口。那人耶罗波安大有才能；所罗门见这少年人殷勤，便派他管理约瑟家一切的工役。那时，耶罗波安从耶路撒冷出来，示罗人先知亚希雅在路上遇见他；亚希雅身穿一件新衣，他们二人在田野，旁无别人。亚希雅就抓住他身上的那件新衣，撕成十二片；他对耶罗波安说：你拿十片，因为耶和华—以色列的神如此说：看哪，我要从所罗门手里撕裂国度，将十个支派赐给你；（但因我仆人大卫的缘故，并为耶路撒冷这城的缘故—这城是我从以色列众支派中所拣选的—他仍可得一个支派。）
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.
因为他们离弃我，敬拜西顿人的女神亚斯她录、摩押人的神基抹、并亚扪人的神米勒公，不照我的道而行，不行我眼中看为正的事，不遵守我的律例和我的典章，不像他父大卫所行的。 然而，我不将全国从他手里夺去；我因我仆人大卫的缘故，使他在世的日子仍为君。大卫是我所拣选的，因为他谨守我的诫命和我的律例。 但我要从他儿子手里夺取国度，将十个支派赐给你。 至于他儿子，我必赐他一个支派，使我仆人大卫在我面前，在耶路撒冷——我所拣选立我名的城——常有一灯。 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.
当以西结把两根木杖联合起来所形成的国家，要以“大卫”为王；而大卫从耶路撒冷施政，耶路撒冷乃是神所拣选安置祂名的首都。北方十个支派是身体的象征，耶路撒冷则是头的象征。因玛拿西的罪，犹大于公元前677年被掳到巴比伦，由此开始了临到南国的“七次”之分散。那时，主弃绝了耶路撒冷。
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.
然而，因玛拿西所行的一切惹他发怒的事，耶和华向犹大发烈怒，仍不转意。耶和华说：我必也将犹大从我面前除掉，如同我除掉以色列一样；我所拣选的这城耶路撒冷，和我曾说‘我的名必在那里’的殿，我也必弃绝。列王记下 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.
他选择把他的名安置在耶路撒冷的“房子”里，而那城和那房子被弃绝了，但撒迦利亚曾应许主将再次拣选耶路撒冷。
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.
于是，耶和华的使者回答说：万军之耶和华啊，你向耶路撒冷和犹大的城邑发怒已经七十年了，你不再施怜悯要到几时呢？耶和华就用美善而安慰的话语，回答那与我说话的天使。与我交谈的那位天使便对我说：你要呼喊说：万军之耶和华如此说：我为耶路撒冷、为锡安大发热心。我甚恼怒那安逸的列国；因为我不过稍微发怒，他们却助长祸患。因此，耶和华如此说：我以怜悯回到耶路撒冷；我的殿必在其中建造，万军之耶和华说，并且准绳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.
你还要呼喊说：万军之耶和华如此说：我的诸城必因昌盛而再度扩展；耶和华必再安慰锡安，仍要拣选耶路撒冷。我举目观看，见哪，有四个角。我问与我说话的那位天使：“这些是什么？”他回答我说：“这是那些使犹大、以色列和耶路撒冷分散的角。”耶和华又使我看见四个工匠。我说：“这些来要作什么？”他说：“那些是打散犹大的角，以致无人能抬起头来；但这些来是要使它们惊惧，驱逐那高举其角于犹大地之上、要分散它的外邦之角。”
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，看哪，有一人手拿准绳。我问他说：你往哪里去？他说：要去量耶路撒冷，看其广与长各为几许。看哪，与我说话的那位天使出来了，又有一位天使出去迎见他，对他说：你快跑，去对那少年人说：耶路撒冷必有人居住，如同无城墙的乡村，因为其中的人畜甚多。因为耶和华说：我要作她四围的火城，也要作她中间的荣耀。吁！吁！出来吧！从北方之地逃离！这是耶和华说的。因为我已将你们分散如天之四风，这是耶和华说的。与巴比伦女子同住的锡安哪，你要自救。万军之耶和华如此说：在荣耀之后，他差遣我往那掳掠你们的列国那里去；因为凡触着你们的，就是触着他眼中的瞳人。
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.
因为，看哪，我要向他们挥手，他们就必成为他们仆人的掳物；你们便知道万军之耶和华差遣了我。锡安的女子啊，应当欢然歌唱，且要喜乐，因为看哪，我来，我要住在你中间，这是耶和华说的。到那日，必有多国归附耶和华，作我的子民；我也要住在你中间，你就知道万军之耶和华差遣我到你那里。耶和华必在圣地以犹大为他产业之分，并且必再拣选耶路撒冷。凡有血气的，都当在耶和华面前静默无声，因为他已从他的圣所兴起。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.
主再次拣选耶路撒冷的应许，在古代以色列被掳于巴比伦之后重建耶路撒冷的时候得以应验；然而，先知们谈论得更多的是末后的日子，而非他们所生活的时代。主在1844年10月22日“从他的圣殿中兴起”，那时他起来，并从圣所转入至圣所；那时“凡有血气的”都当在主面前“静默”，因为反型的赎罪日已经来到，这与哈巴谷书二章二十节相一致。
But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.
惟耶和华在他的圣殿中，全地的人都当在他面前肃敬静默。哈巴谷书 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.
那时，启示录第十一章中的约翰被吩咐去丈量圣殿；这件事也被撒迦利亚所见，他“又举目观看，见有一人手拿准绳”。于是撒迦利亚说：“你往哪里去？”约翰对撒迦利亚说：“去丈量耶路撒冷，要看它的宽度是多少、长度是多少。”被掳七十年之后耶路撒冷重建的历史，以及从1798年开始却在1844年第三位天使来到时以背叛告终的那段历史，这两者都指向那项始于2001年9月11日的工作。
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.
南国、耶路撒冷城和大卫王都是“头”，在其上要显明神的品格。北国代表“身体”；当主决定再一次“怜悯耶路撒冷”、并“安慰她”、并再一次“拣选她”时，他是在表明十四万四千人受印，这包括使老底嘉那些死而枯干的骨头彼此连接，随后这些骨头复活，成为一支强大的军队。
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.
那项工作在《以西结书》第三十七章中有所呈现，是借着北国和南国来表明的；它们为成就那把祂的律法写在十四万四千人心里和意念里的约的应许之工，提供了一个比喻。至于那两根杖，唯有一根被指认为头；若你信，若你的眼能看见、耳能听见，这就表明另一根是身体。
We will continue this study in the next article.
我们将在下一篇文章中继续这项研究。
“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.
使徒们在基督亲自所奠定的根基上，建造了上帝的教会。在圣经中，常以建造圣殿的意象来说明教会的建造。撒迦利亚称基督为那位要建造耶和华殿的“苗裔”。他提到外邦人也将参与这工：“远方的人必来在耶和华的殿里建造”；以赛亚则宣告：“外邦人的子孙必建立你的城墙。”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.
论到这殿的建造，彼得说：“你们来到那位活石面前；他固然被人弃绝，却是神所拣选、所宝贵的。你们也像活石，被建造成属灵的殿，作圣洁的祭司，为要献上属灵的祭物，这祭物借着耶稣基督可以蒙神悦纳。”彼得前书 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.
在犹太人与外邦人的世界这座采石场里，使徒们辛勤劳作，凿出石头，安放在根基上。保罗在写给以弗所信徒的信中说：“这样，你们不再作外人和客旅，是与圣徒同国、是神家里的人了；并且被建造在使徒和先知的根基上，有基督耶稣自己为首要的房角石；在他里面，整个建筑都联结得合式，渐渐在主里成为圣殿；你们也在他里面同被建造，借着圣灵成为神居住的所在。”以弗所书 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.
他又写信给哥林多人说：“照着神赐给我的恩典，我像一位有智慧的总建造者，已经立好了根基，另有人在其上建造；但各人要谨慎怎样在其上建造。因为除了已经立好的那根基以外，人不能再立别的根基，这根基就是耶稣基督。如今，若有人在这根基上用金、银、宝石、木、草、禾秸建造，各人的工程都必显明，因为那日子要把它显露出来，是借着火显明的；火也要试验各人的工程是怎样的。”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.
使徒们建造在稳固的根基上，就是那万古的磐石。他们把从世界采凿出来的石头带来，安置在这根基之上。建造的人并非毫无阻碍地劳作。他们的工作因基督仇敌的反对而变得极其艰难。他们不得不与那些建造在虚假根基上的人的偏执、偏见与仇恨相抗衡。许多在教会中从事建造之工的人，可以比拟为尼希米时代修筑城墙的人；关于他们有记载说：“在城墙上建造的，抬负重担的，以及装载的，人人都一手做工，另一手持兵器。”尼希米记4:17。《使徒行传》，595-597。