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.
耶罗波安叛乱的见证也就是古代以色列分裂为两国的历史。由十个支派组成的北国称为以色列，有时也称为以法莲；南国称为犹大。到了以西结的时代，王国已经分裂为两国多年，在第三十七章中，以西结得了一个预言，指出这两个王国将再次合而为一，成为一个国家。那个预言在地上之兽（美国）的早期历史中应验，并且将在美国的末期最后一次应验，因为耶稣总是用一件事的开端来说明那件事的终结。
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.
以色列分裂为两个王国之时耶罗波安的叛乱，代表了美国开端时的一场叛乱，也代表了美国结束时的一场叛乱。美国在开端与结束的这两场叛乱包含两个王国的联合。《启示录》第十八章，正如这些文章中多次引述怀爱伦姐妹的著作所说明的，代表向诸教会发出的两次呼召。在星期日法令危机的时刻联合的两个国家，就是十四万四千人，以及仍在巴比伦中的上帝的另一群羊。
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.”
在米勒派历史中被连结的两个国家是犹大和以法莲。当针对这两个王国的各自忿怒先在1798年、后在1844年结束时，它们就被连结起来。以西结书三十七章中的“moreover”一词，使我们能够确定这一应用。“moreover”这个词的意思，是把跟在“moreover”之后的信息置于“moreover”之前的信息之上。
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.
耶和华的话又临到我说：此外，人子啊，你要拿一根木杖，在其上写：“为犹大，并为他的同伴以色列人”；再拿一根木杖，在其上写：“为约瑟，就是为以法莲的木杖，并为他的同伴以色列全家”；要把它们彼此接连，成为一根木杖，它们要在你手中合而为一。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.
以西结说“此外”时，他正在运用先知性的“重复与扩大”原则。以西结要取两根木杖，一根为犹大，一根为以法莲，并把借这两根木杖所呈现的预言叠加在先前的预言之上。先前的先知性图示始于第一节，当以西结被带到一个满是枯干骸骨的山谷时。
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.
耶和华的手临到我，使我在耶和华的灵里被带出，安置在一个满是骨头的谷中。祂带我从骨头四周经过，我见那开阔的谷中有极多的骨头，而且十分枯干。祂对我说：人子啊，这些骨头能活吗？我答说：主耶和华啊，你知道。祂又说：你要向这些骨头说预言，对它们说：枯干的骸骨啊，要听耶和华的话。主耶和华对这些骨头这样说：看哪，我要使气息进入你们里面，你们就要活。我要给你们加上筋，使肉长在你们身上，又用皮将你们遮盖，把气息放在你们里面，你们就要活；这样你们就知道我是耶和华。我就照着所受的吩咐说预言；我正说预言的时候，有响声，又有震动，骨头彼此联结，各归其骨。我观看，见筋和肉长在其上，皮也在其上遮盖，只是里面还没有气息。祂又对我说：人子啊，你要向风说预言，要说：主耶和华如此说：气息啊，要从四方而来，吹在这些被杀的人身上，使他们活过来。我便照着祂所吩咐的说预言，气息就进入他们，他们便活了，站起来，成为一支极其庞大的军队。祂又对我说：人子啊，这些骨头就是以色列全家。他们说：我们的骨头枯干，我们的指望失落，我们全然断绝。所以你要说预言，对他们说：主耶和华如此说：看哪，我的子民啊，我要开启你们的坟墓，使你们从坟墓中上来，领你们进入以色列地。我的子民啊，我开启你们的坟墓，使你们从坟墓中上来，那时你们就知道我是耶和华。我必将我的灵放在你们里面，你们就要活；我也要把你们安置在你们自己的土地上。那时你们就知道我—耶和华—说了，也作成了。这是耶和华的宣告。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.
从这些文章一开始，我们就已经指出，枯骨之谷代表末后的日子里上帝的子民；而那使他们站立起来，成为一支强大军队的四风的信息，就是辨识第三个祸灾中的伊斯兰的“半夜呼声”信息。怀特姐妹指出，这些骸骨就是上帝的子民。
“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.
我放下手中的笔，举心祷告，求主向他那些如枯骨一般的退后子民吹气，使他们得生。总会公报，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.
我们在先前的文章中已经指出，指认2020年7月18日的那条预言信息是错误的，而那次虚假的宣告标志着十童女比喻中第一次失望和耽延时期的到来。虽然在米勒运动时期宣告时间是正当的，但1844年之后，就不再会有任何建立在时间上的信息。当Future for America作出关于2020年7月18日的宣告时，他们倒退回到宣告时间仍被接受的那段历史，这样做他们就犯罪了，并且在启示录第十一章所说那大城的街上被杀。倒毙在街上，他们随后需要被复活，正如两个见证人在三日半之后那样。
“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.
“这些枯骨需要被上帝的圣灵吹气，使它们行动起来，如同从死里复活一般。” 《圣经培训学校》，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.
在前面的文章中，我们已经指出，使两位见证人复活的“四风”的信息，就是第三样祸灾中的伊斯兰的信息，并且这个信息就是末后的“午夜呼声”的信息。以西结说：“此外，”并借此指出，在那段说明宣告午夜呼声的历史中，两根杖——一根代表以法莲，一根代表犹大——要合而为一，成为一个国。十童女的比喻在末后的日子里将“一字不差”地应验，正如它在米勒派的历史中那样应验。在米勒派历史中午夜呼声应验的那一时期，以及在末后的日子再次应验的时候，“两根杖”都曾并将要连合为一。
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.
那两根木杖代表古代以色列的北国（以法莲）和南国（犹大）。我们也已经表明，威廉·米勒被以利亚所预表，并且在那三年半的干旱期间，以利亚曾到撒勒法的一位寡妇那里。
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.
耶和华的话临到他，说：起来，往属西顿的撒勒法去，住在那里；看哪，我已吩咐那里有一个寡妇供养你。于是他就起来，往撒勒法去了。他到了城门口，看哪，有一个寡妇在那里拾柴；他呼唤她，说：求你用器皿取点水给我喝。她去取的时候，他又呼唤她，说：求你也拿一块饼来给我。她说：我指着耶和华你的神起誓，我没有饼，只有缸里一把面，瓶里一点油；看哪，我正拾两根柴，回去好为我和我儿子做一点吃的，我们吃了就死。以利亚对她说：不要怕，只管照你所说的去做；只是先给我做一个小饼，拿来给我，然后再为你和你的儿子做。因为耶和华以色列的神如此说：缸里的面必不减少，瓶里的油必不短缺，直到耶和华降雨在地上的日子。她就照以利亚的话去做；她、他和她家里的人吃了许多日子。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:
经文中的“许多日子”，指的是亚哈寻找以利亚的三年半，并象征教皇迫害的一千二百六十年。关于教皇迫害的“许多日子”，耶稣说：
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.
如果那些日子不被缩短，就没有一个人能存活；但为了选民的缘故，那些日子必被缩短。马太福音 24:22。
Sister White directly identifies Jesus’ pronouncement of “those days” as the period of papal persecution.
怀特姐妹直接指出，耶稣所说的“那些日子”就是教皇迫害的时期。
“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.
教会的迫害并未贯穿整整一千二百六十年的时期。神出于怜悯祂的子民，缩短了他们烈火试炼的时间。在预言将临到教会的“ 大灾难 ”时，救主说：“若不减少那些日子，凡有血气的总没有一个得救的；但因选民的缘故，那些日子必减少。”（马太福音24:22）借着宗教改革的影响，这场迫害在1798年之前就结束了。——《大争战》，第266、267页。
The “many days” that Elijah was sustained by the widow, were also the “many days” of papal persecution identified by Daniel.
以利亚受寡妇供养的“多日”，也是但以理所指出的教皇迫害的“多日”。
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.
民间有明白的人必教导许多人；然而他们仍要倒在刀剑之下、被火焚烧、被掳、被抢夺，多日。及至他们仆倒的时候，必得少许的帮助；但许多人要以谄媚附从他们。又有些明白的人也要仆倒，为要试炼他们、洁净他们、使他们洁白，直到末时，因为这事尚有一定的日期。但以理书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.”
“末时”，也就是经文中的“所定的时候”，是在1798年，它标志着教皇迫害的结束，正如以利亚与撒勒法的寡妇之时所预表的那样。在那段历史中，这位寡妇，代表一个未婚的教会，在《启示录》第十二章中被认定为旷野的教会。她正在拾两根木棍，不是一根，也不是十根，而是两根。以西结要拿两根木棍，一根给以色列的北国，一根给以色列的南国，并把它们合在一起，成为一根。这两个国度都被分散了二千五百二十年，但神的应许是祂要将他们聚集起来。那女人正在拾那两根将要合在一起的木棍，而且她这样做，“直到耶和华降雨在地上的日子”。
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.
主降下“雨”的那一天，是在标明米勒派历史中的“午夜呼声”，这呼声在1844年10月22日达到终结；那时，“约的使者”忽然来到他自1798年（第一次忿怒的结束）起，直到1844年10月22日（最后一次忿怒的结束）所建立的殿中。在那段时间里，借以西结对枯骨之谷的描绘所代表的“午夜呼声”的信息得以应验：北国与南国的两根木杖合而为一，成为一个国，有一位王；因为在1844年10月22日，基督来到父面前，领受了一个国度。
“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.
“基督作为我们的大祭司来到至圣所，为要洁净圣所，这事见于但以理书8:14；人子来到亘古常在者面前，如但以理书7:13所呈现的；以及主来到祂的殿中，正如玛拉基所预言的，都是对同一事件的描述；这也由新郎来赴婚筵一事所预表，就是基督在马太福音25章十个童女的比喻中所描述的。”《善恶之争》，426页。
Christ received a kingdom on October 22, 1844, as identified in Daniel.
基督于1844年10月22日得了国，正如《但以理书》所指明的。
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.
我在夜间的异象中观看，见有一位像人子的，驾着天上的云而来，来到亘古常在者那里，他们把他带到亘古常在者面前。又赐给他权柄、荣耀和国度，使各民、各国、各种语言的人都侍奉他；他的权柄是永远的权柄，必不消逝；他的国也必不被毁坏。但以理书7:13、14。
When Ezekiel’s two sticks are joined together, they have one king over them.
当以西结的两根木杖合而为一时，他们就有一位王统治他们。
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.
我的仆人大卫必作他们的王；他们众人必归一个牧人；他们必遵行我的典章，谨守遵行我的律例。他们必住在我赐给我仆人雅各的地，就是你们列祖所住之地；他们和他们的子孙，并子孙的子孙，必永远住在那里；我的仆人大卫必永远作他们的王子。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.
所有先知彼此一致；大卫王就是基督，他在1844年10月22日来到父面前，并领受了一个由以色列（北国）与犹大（南国）的两根木杖聚合而成的国度。两个王国的分散在1798年至1844年这四十六年间结束，当基督兴起那座遭荒凉且被践踏的圣殿时。当他兴起圣殿时，他就以约的使者的身份忽然来到自己的殿中，应验了玛拉基书第三章。以西结也与此相合，因为众先知彼此相合。
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.
我仆人大卫必作他们的王；他们众人必归一个牧人；他们也必遵行我的典章，谨守我的律例而去行。他们必住在我赐给我仆人雅各的地，就是你们列祖所住之地；他们、他们的子孙和子孙的子孙，必永远住在那里；我仆人大卫必作他们的首领，直到永远。并且，我要与他们立平安的约，作永远的约；我要安置他们，使他们增多，又要在他们中间设立我的圣所，直到永远。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。以西结书 37:24-27。
It is Christ that erects the temple.
建造圣殿的是基督。
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.
你要对他说：万军之耶和华如此说：看哪，那名为“苗裔”的人，他要在本处长起来，并要建造耶和华的殿。是他要建造耶和华的殿，他必担负尊荣，坐在他的宝座上掌权；他也要在他的宝座上作祭司，两者之间必有和平的筹谋。冠冕要归给希连、陀比雅、耶大雅，并西番雅的儿子亨，在耶和华的殿里作为记念。远方的人也必来建造耶和华的殿，你们就知道万军之耶和华差遣我到你们这里来。只要你们切实听从耶和华你们神的话，这事就必成就。撒迦利亚书 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.
基督是那“苗裔”，他指出，如果他们毁坏他的殿，他将在三日之内把它重建起来；对此，犹太人回答说，这殿是花了四十六年才建成的。
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.
于是，犹太人回答他说：“你既然做这些事，要给我们看什么神迹呢？”耶稣回答他们说：“把这座殿拆毁吧，我三天之内要把它重新建立起来。”犹太人便说：“这座殿花了四十六年才建成，你竟要在三天之内把它重建起来吗？”约翰福音 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.
在那段经文中，基督是指着祂的身体说的；但众先知所说的，多是关乎末后的日子，而不是他们所处的年代。基督第三日的复活，预表在“半夜呼声”中圣灵浇灌时枯骨的复活。以利亚见证中所说的那场雨，是在他与巴力和亚舍拉的先知对峙达到高潮时显明出来的。那时就显明，以利亚的神是真神，以利亚也是真先知。
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.
当第一次失望来临时，就显明新教徒已经成了假先知，正如巴力和亚斯她录的先知所预表的那样。随后开始了等候的时期，并引出了“午夜呼声”的信息，使基督忽然来到他的殿。“午夜呼声”由以西结的信息所代表，这信息使骸骨起来，成为极大的军队。此外，在那段时期（四十六年），两根木杖要合一，成为一个国，有一位王。
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.
耶和华的话又临到我，说： “人子啊，你拿一根木杖，在其上写：‘归于犹大，和与他作伴的以色列人。’再拿一根木杖，在其上写：‘归于约瑟——以法莲的木杖——并归于他同伴的以色列全家。’然后把它们彼此连在一起，成为一根杖，使它们在你手中成为一。 “你本族的百姓若对你说：‘这些是什么意思？你不把你的用意指示我们吗？’你就对他们说：‘主耶和华如此说：看哪，我要取约瑟的木杖，就是在以法莲手中的，以及与他为伴的以色列各支派，把它与犹大的木杖合在一起，成为一根杖，在我手中成为一。你所写字的那些木杖，要在他们眼前握在你手中。’ “你再对他们说：‘主耶和华如此说：看哪，我要把以色列人从他们所到的列国中领出，从四面聚集他们，领他们回到自己的地。我必使他们在以色列地的群山上成为一个国，一位王要作他们众人的王；他们不再为两国，也不再分裂为两个王国。他们不再因偶像、可憎之物或一切过犯玷污自己；我却要从他们居住并犯罪的一切地方拯救他们，并且洁净他们；这样，他们要作我的子民，我也要作他们的神。’” 以西结书 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.
那位寡妇在午夜呼声时将降下的以利亚之雨之前所捡拾的两根木棍，乃是以色列已经分散的北国和南国；它们将在1844年10月22日——当反型赎罪日开始之时——合为一国，因为那时的应许是，神“要洁净他们”。这洁净，象征查案审判，于那时开始。那两根木棍的聚集必须被正确理解，因为神总是用一件事的起初来说明那件事的结局。
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，是以色列两国的终结，因为那时他们已经成为一个国度——属灵的以色列——并且从那时起只作为一个国家。那段历史可由他们起初分为两国时的历史加以说明，这就是耶罗波安叛乱的历史。
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.
耶罗波安那套假冒的敬拜体系的历史，也必须在他王国的末期得到阐明。古代以色列之初亚伦的叛逆，以及北国伊始耶罗波安的叛逆，代表1863年的叛逆；而只有当耶罗波安王国的结局——以“两根木杖合一”为表征——也被叠加到1863之上时，1863才会被清楚理解。那时才清楚看见，1863被表明为竖立嫉妒之像的一代。
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。
“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.
这枯骨的比喻不仅适用于世界，也适用于那些蒙大光的人；因为他们也像山谷中的骸骨。他们有人的形状，有身体的骨架，却没有属灵的生命。然而，这个比喻并不让枯骨仅仅联结成了人的形状；因为仅有四肢五官的匀称还不够。必须有生命的气息使这些身体复苏，使他们能站立起来，并投入行动。这些骨头代表以色列家、神的教会，而教会的盼望就是圣灵赐生命的大能。主必须向这些枯骨吹气，使它们活过来。
“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.’
神的灵带着其赐生命的大能，必须在每一个人里面，好使各样属灵的肌肉和筋腱都得以运作。没有圣灵，没有神的气息，良心就麻木，属灵的生命就丧失。许多没有属灵生命的人，名字记在教会名册上，却没有记在羔羊的生命册上。他们也许加入了教会，却没有与主联合。他们也许勤于履行某一套职责，看起来像是活人；但许多人正是那些“你有名是活着，其实是死的”的人。
“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.
除非灵魂真心归向上帝；除非上帝生命的气息使灵魂苏醒，得着属灵的生命；除非自称拥护真理的人受那从天而生的原则所激励，他们就不是从那活着永存、不能朽坏的种子所生。除非他们把基督的义当作唯一的保障而信靠；除非他们效法祂的品格，凭祂的灵作工，他们就是赤身露体的，并未披戴祂公义的义袍。死人常被当作活人；因为那些按着自己的想法去成就他们所谓的救恩的人，并没有上帝在他们里面运行，使他们立志行事，为要成就祂的美意。
“This class is well represented by the valley of dry bones Ezekiel saw in vision.” Review and Herald, January 17, 1893.
“以西结在异象中所见的枯骨之谷很恰当地代表了这一类人。”《Review and Herald》，1893年1月17日。