The latter rain message is a warning of the approaching close of probation in conjunction with a call for personal preparation. Those two concepts are represented in chapters ten and eleven of Isaiah’s vision, and they are done so in the context of the message of Daniel eleven which was unsealed in 1989, and whose hidden history is unsealed during the sealing time of the one hundred and forty-four thousand, who are represented in the vision by Isaiah and his sons. The two lines together represent a warning for Ahaz, representing Laodiceans who have no “understanding” of these two internal and external lines that pervade biblical prophecy.
後雨个信息，弗但是一個關乎恩典時期將近終了个警告，也同時是一個呼召人各自豫備个信息。此兩個觀念，乃是表見勒以賽亞異象第十章搭第十一章裡向；而伊拉所以得著表明，乃是擺勒但以理十一章信息个背景當中——此信息曾勒1989年得著開啟，而其中所隱藏个歷史，則勒十四萬四千人受印个辰光當中被開啟；此十四萬四千人，勒異象裡是藉著以賽亞搭伊个眾子來表徵个。此兩條線合勒一淘，就成為對亞哈斯个警告；伊所代表个，乃是老底嘉人——伊拉對於此兩條貫穿聖經預言个內在線搭外在線，並無「明白」。
Daniel 11:11 and Revelation 11:11 present the same internal and external representation with Daniel representing the external and Revelation the internal. These two internal and external “chapter and verses” directly connect with the external and internal messages of chapters ten and eleven, and they do so in Isaiah 11:11.
《但以理書》11:11搭《啟示錄》11:11呈現个係同一隻內在搭外在个表象；《但以理書》所代表个係外在，《啟示錄》所代表个係內在。呢兩隻內在搭外在个「章節」，直接聯繫着第十章搭第十一章个外在搭內在信息；而且，伊拉也係《以賽亞書》11:11裡向恁樣相連。
Isaiah six is 9/11 and identifies the purification and anointing of Isaiah as a messenger at 9/11. Chapter seven onward is an outline of the message which arrived at 9/11. Chapter ten is identifying the role of the last six verses of Daniel eleven, for it was the message unsealed at the time of the end in 1989.
《以赛亚书》第六章乃是9/11，并指出以赛亚于9/11被洁净并受膏，成为一位使者。自第七章起，乃是于9/11来到之信息个纲要。第十章则指明《但以理书》第十一章末了六节个角色，因为此乃1989年末时所开启个信息。
Chapter eleven of Isaiah represents 9/11 and the anointing of Isaiah and his message. Verse one is tied together with verse ten by “Jessie” and verse ten says, “And in that day” and verse eleven continues by saying, “And it shall come to pass in that day that the Lord shall set his hand again the second time to recover the remnant of his people.”
以賽亞書第十一章表徵九一一，以及以賽亞並其信息所受个膏立。第一節藉着「耶西」搭第十節聯繫起來；第十節講：「到那日」；第十一節接落去講：「到那日，主必第二擺伸手，救回佢子民中所餘剩个。」
That day was 1850.
該日是一八五〇年。
And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: And the spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord; And shall make him of quick understanding in the fear of the Lord: and he shall not judge after the sight of his eyes, neither reprove after the hearing of his ears: But with righteousness shall he judge the poor, and reprove with equity for the meek of the earth: and he shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked. And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins. The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fatling together; and a little child shall lead them. And the cow and the bear shall feed; their young ones shall lie down together: and the lion shall eat straw like the ox. And the sucking child shall play on the hole of the asp, and the weaned child shall put his hand on the cockatrice’ den. They shall not hurt nor destroy in all my holy mountain: for the earth shall be full of the knowledge of the Lord, as the waters cover the sea.
耶西个株头上必要发出一根条，伊个根里必要生出一枝嫩枝。主个灵必要歇勒伊身浪：就是智慧搭明达个灵，谋略搭能力个灵，知识搭敬畏主个灵。伊必要因敬畏主而灵明快捷；伊勿照眼睛所看见个来施审判，也勿照耳朵所听见个来定是非。却要用公义审判困苦人，用正直为地上谦卑个人断定；伊要用口里个杖击打世界，用嘴唇个气杀戮恶人。公义必要做伊腰间个带，信实必要做伊胁下个束带。 豺狼必要搭绵羊同居，豹子必要搭山羊羔同卧；牛犊、少壮狮子搭肥畜必要聚勒一淘，一个小囡必要牵引伊拉。母牛搭熊必要同食，伊拉个崽必要同卧；狮子必要像牛一样吃草。吃奶个小囡必要勒虺蛇个洞口顽耍，断奶个囡儿必要伸手勒毒蛇个穴浪。勒我圣山个遍处，必无伤害，也无毁坏；因为遍地要充满对主个认识，正像海水遮满海洋一样。
11:10 And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious.
11:10 到该日，耶西个根必立起，做万民个旌旗；列国必要来寻求伊：伊个安息必有荣耀。
11:11 And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea.
11:11 到該日，主必第二遍伸出伊个手，救回伊百姓所剩下个餘民，就是從亞述、從埃及、從巴忒羅、從古實、從以攔、從示拿、從哈馬，並從海島所剩下个。
11:12 And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth.
11:12 伊必为列国竖立一面旌旗，招聚以色列个放逐者，也从地个四方聚拢分散个犹大人。
The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim. But they shall fly upon the shoulders of the Philistines toward the west; they shall spoil them of the east together: they shall lay their hand upon Edom and Moab; and the children of Ammon shall obey them.
以法蓮个嫉妒也要消失；猶大个仇敵要受剪除：以法蓮勿再嫉妒猶大，猶大也勿再擾害以法蓮。伊拉要一同飛撲向西方非利士人个肩頭，搶奪東方之民；伊拉要伸手加於以東同摩押；亞捫子民也要服從伊拉。
And the Lord shall utterly destroy the tongue of the Egyptian sea; and with his mighty wind shall he shake his hand over the river, and shall smite it in the seven streams, and make men go over dryshod. And there shall be an highway for the remnant of his people, which shall be left, from Assyria; like as it was to Israel in the day that he came up out of the land of Egypt. Isaiah 11:1–16.
主必定會全然毀滅埃及海个叉舌；伊用大能个風向着大河搖動伊个手，擊打伊，分做七條水道，叫人蹚過去，腳勿會濕。並且，為着伊个餘民，就是從亞述所剩落來个，要有一條大道；正像以色列當日從埃及地上來个辰光一樣。以賽亞書 11:1–16。
Verse one states, “And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: And the spirit of the Lord shall rest upon him.” The powerful description of Christ continues on, BUT the description applies more to the last days, than the days of Isaiah or even the days when Christ walked among men.
第一節講：“對耶西个本必發一條枝，對伊个根必生一個嫩枝：主个靈必歇勒伊身上。” 對基督个有力描寫還勒繼續；但是，個種描寫較多係適用於末後个日子，過於以賽亞个辰光，甚至也過於基督行走勒世人當中个辰光。
A careful reading identifies that verses one through nine are all identifying characteristics of Christ and in verse ten it states, “And there shall come forth a rod.” There is no break in the flow of thought from verse one on through verse ten. Verse ten says, “and in that day” which must happen in the same day as verse one. Both verse ten and one identify the “root,” and in so doing tie the two verses together line upon line.
細緻个誦讀會辨明：第一節到第九節攏是指認基督个特徵；到第十節，就講：「必有一條杖生出。」自第一節起，一直到第十節，思想个脈絡並無中斷。第十節講：「到彼日」；此事必定佮第一節所講个同一日發生。第十節佮第一節兩處攏指明這个「根」；也就是用按呢个方式，將這兩節一行一行地連結在一淘。
Together verse one and ten state, “And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious.
第一節搭第十節一淘講：「對耶西个樁頭裡要發出一根條，對伊个根裡要生出一枝嫩條：到該日，耶西个根要立做萬民个旗號；外邦人要來尋求伊；伊个安息之所也要榮耀。」
A “rod” is a symbol of authority.
「杖」係權柄个象徵。
And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne. Revelation 12:5.
伊就生了一个男婴，将来要用铁杖辖管万国；伊个囝随即被提到上帝个面前，并到伊个宝座那里去。《启示录》12:5
A “rod” is a symbol of selection, division and separation.
「杖」係揀選、分別搭隔離个象徵。
And Moses laid up the rods before the Lord in the tabernacle of witness. And it came to pass, that on the morrow Moses went into the tabernacle of witness; and, behold, the rod of Aaron for the house of Levi was budded, and brought forth buds, and bloomed blossoms, and yielded almonds. And Moses brought out all the rods from before the Lord unto all the children of Israel: and they looked, and took every man his rod. And the Lord said unto Moses, Bring Aaron’s rod again before the testimony, to be kept for a token against the rebels; and thou shalt quite take away their murmurings from me, that they die not. And Moses did so: as the Lord commanded him, so did he. Numbers 17:7–11.
摩西就拨诸杖摆勒耶和华面前，放勒法柜个帐幕里。到第二日，摩西进勒法柜个帐幕；看哪，亚伦替利未家个杖已经发芽，生出嫩芽，开出花来，还结了杏子。摩西就从耶和华面前把诸杖拿出来，给以色列众子民看；伊拉看见了，各人就拿转自家个杖。耶和华对摩西讲：“把亚伦个杖再摆转法柜前，留作悖逆之人个记号；恁样，侬就能从我面前止息伊拉个怨言，免得伊拉死亡。”摩西就照样行；耶和华怎样吩咐伊，伊就怎样行。民数记 17:7–11
Aaron’s rod that budded identifies a “rod” in the latter rain time period, for Aaron’s was the only “rod” that budded out of the thirteen “rods.” The budding out is a symbol of the latter rain time period when God will manifest a distinction between the twelve rebellious “rods” that claim to have the message of the latter rain, and as also illustrated with Elijah’s demonstration by fire marking the distinction between the true and the false. A “rod” is also a symbol of measurement and judgment.
亞倫發芽个杖，指出落後之雨時期有一根「杖」；因為喺十三根「杖」當中，獨有亞倫个「杖」發芽。發芽乃係落後之雨時期个表號，彼時 神要顯明十二根悖逆个「杖」同眞正个「杖」之間个分別；該十二根「杖」自稱有落後之雨个信息。此種分別，也正如以利亞用火作見證所顯明个，藉此標出眞與假个區別。「杖」也係量度同審判个表號。
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. Revelation 11:1.
有一枝蘆葦賜畀我，形像杖一樣；使者立勒裡講：「起來，量度神个殿、祭壇，還有勒其中敬拜个人。」啟示錄 11:1。
The “rod” comes forth out of the stem of Jessie and “Jessie” means ‘to stand out’ as waymarks do in Bible prophecy. Pharez was the actual “root” of Jessie, and Pharez means “a breach, to break out or scatter.” Pharez is the root or beginning of Jessie’s blood line. The “root of Jessie” is therefore a symbol of the alpha Pharez and the omega is Jessie, the beginning and the ending. The root of Jessie begins with a scattering (Pharez) and ends at a waymark of a man standing. Men standing up prophetically marks a kingdom. In the Bible Pharez begins a blood line, with no linkage before his introduction and his name means a break, so the record of his genealogy and his name are identifying Pharez as the beginning, making Jessie the end. Melchizedek is also a biblical figure that is identified as having no prior lineage, as is the case with Pharez. The root of Pharez contains the truth that he represents a priesthood of Melchizedek, of whom Abraham paid tithes.
「杖」從耶西个幹裡發出；「耶西」个意思是「站出來」，正如聖經預言裡个路標相仝。法勒斯實際上是耶西个「根」；「法勒斯」个意思是「破口、衝出或者分散」。法勒斯是耶西血脈个根或者開頭。所以，「耶西个根」就是阿拉法法勒斯个表號，而俄梅戛就是耶西，也就是起頭跟末了。耶西个根起首於一次分散（法勒斯），結束於一個人站立个路標。從預言个角度來講，人站起來就是國度个記號。聖經裡，法勒斯開啟一條血脈；在伊出現以前，並無相連个世系記載，而且伊个名字意思就是破裂，所以伊个家譜記錄跟伊个名字，都指明法勒斯是起頭，從而使耶西成為末了。麥基洗德也是聖經裡一位被指明無先前世系个人物，法勒斯也是如此。法勒斯个根包含个真理，就是伊所代表个乃是麥基洗德个祭司職分；亞伯拉罕曾向其納十分之一。
The order of Melchizedek is the priestly order of Christ.
麦基洗德个等次，乃是基督个祭司等次。
Whither the forerunner is for us entered, even Jesus, made an high priest for ever after the order of Melchisedec. Hebrews 6:20.
前驅者替我拉先已經進入該所在，就是耶穌，照麥基洗德个等次，永遠作大祭司。希伯來書 6:20。
The root of Jessie was the priesthood of Melchizedek and the beginning must reflect the end. Jessie represents the last group of the priesthood of Melchizedek to stand up, who according to Isaiah are an ensign to the nations.
耶西个根，就是麥基洗德个祭司職分；起頭必須反映末了。耶西表明麥基洗德祭司職分末後興起个一班人；照以賽亞所講，伊拉是列國个旗號。
The “stem” means ‘to cut down (trees); the trunk or stump of a tree (as felled or as planted),’ and the “stem” grows out of a kingdom that has been passed by as was Nebuchadnezzar in Daniel chapter four. A tree is a kingdom prophetically, and when a kingdom ends that tree has been cut down.
“樹榦”个意思是“斫倒（樹木）；樹个主榦抑或樹樁（無論是斫倒之後个，抑或栽種着个）”；而此“樹榦”是從一個曾經受着撇落个國度裡生發出來个，正如《但以理書》第四章裡个尼布甲尼撒一樣。按預言个意思講，一棵樹就是一個國度；當一個國度終結个辰光，該棵樹也就是已經受着斫倒了。
The “stem” in the passage comes out of a stump—not an upper branch. Out of a former kingdom represented by the stump, a “rod” a symbol of authority comes forth, and that authority is based upon whether the “rod” bears the “buds and blossoms” of the latter rain message. That authority is derived from a previous kingdom, that has been cut down.
该段经文里个“茎”系从树桩里向外发出，弗是从上头个枝条发出来。由树桩所表明个前一个国度之中，有一根“杖”——权柄个象征——发出来；而该个权柄，系建立勒该根“杖”阿有承载后雨信息个“嫩芽搭花朵”个基础之上。该个权柄，乃系从一个先前已经被砍倒个国度而来。
The “root” is the “root of Jessie” and the “stem” that comes from “the stump” is coming from the “stump” whose roots are the root of Jessie. The stem that produces the authority comes from the stump, but the Branch comes from the root—and the root is the ensign. The root is the beginning and the ending is the branch.
「根」就是「耶西个根」；而从「树墩」里长出来个「茎」，乃是从该个「树墩」而出；其根，就是耶西个根。生发权柄个茎，是从树墩里出来；但是「枝子」却是从根里出来——而个根，就是旗号。根是起头，枝子是末了。
The word “branch” means watchman or waymark. Isaiah informs us the Branch comes at the Sunday law.
“Branch” 一词个意思是望守者，抑是路标。以赛亚告诉阿拉，Branch 是勒礼拜日法律来到个辰光出现个。
And in that day seven women shall take hold of one man, saying, We will eat our own bread, and wear our own apparel: only let us be called by thy name, to take away our reproach. In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even every one that is written among the living in Jerusalem: When the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of burning. Isaiah 4:1–4.
到该日，七个妇人要拉牢一个男子，讲：阿拉自家吃自家个饼，自家穿自家个衣裳；只要容阿拉归于侬个名下，除脱阿拉个羞辱。到该日，耶和华个枝条必华美而荣耀；地土个果子，必为以色列逃脱个遗民成为佳美尊荣。其后，留在锡安个，存留在耶路撒冷个，必要称为圣；就是凡记在耶路撒冷活人册上个，一个一个都要如此。因为主必以审判个灵，搭焚烧个灵，洗净锡安女子个污秽，又从其中除净耶路撒冷个血污。以赛亚书 4:1–4。
The “one man” that the seven women take hold of is the pope, who becomes the eighth that is of the seven at the Sunday law, counterfeiting the 8 souls upon the ark. At the Sunday law, “in that day” “the branch of the Lord be beautiful and glorious” “when the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of burning.” The purging with the spirit of judgment and burning is accomplished by the Messenger of the Covenant in Malachi three at the Sunday law. The “beautiful branch” is the one hundred and forty-four thousand who come not from the stump, but from the root of Jessie, which is the ensign.
七个妇人所拉牢个“一个男人”，就是教皇；伊勒会变做“那第八个”，而且“是出于那七个”个，发生勒星期日法令之时，假冒方舟上个八个灵魂。到星期日法令个辰光，“到那日”，“耶和华个枝子必华美尊荣”；“当主洗净锡安众女子个污秽，又借着审判个灵并焚烧个灵，将耶路撒冷中间个血迹除净个辰光。” 借着审判个灵并焚烧个灵来施行个洁净，是勒玛拉基第三章里个立约使者于星期日法令之时所完成个。“华美个枝子”就是十四万四千人；伊拉弗是勿从树桩出来个，乃是从耶西个根出来个，而该根就是大旗。
Their authority is represented by the rod that came from a branch of a fallen kingdom. The kingdom of Philadelphia fell from 1856 unto 1863, and the authority established in that fallen kingdom is re-established at the Sunday law. When the branch that is the ensign is lifted up, the Laodicean movement of the one hundred and forty-four thousand transitions unto the Philadelphian movement of the one hundred and forty-four thousand. It is then that the authority or rod that came from the Millerite or Philadelphian kingdom is represented by a key that is placed upon Eliakim in Isaiah 22:22.
伊拉个权柄，系借着一根从一个倾覆之国度里所出个枝子而表明个。非拉铁非个国度，自1856年到1863年之间倾覆了；而设立勒该倾覆之国度里个权柄，到星期日法令辰光要重新设立。及至作为旌旗个枝子被举起来辰光，一十四万四千人个老底嘉运动，就转变为一十四万四千人个非拉铁非运动。到该辰光，那从米勒派或非拉铁非国度而来个权柄，或讲权杖，就系以赛亚书 22:22 里摆勒以利亚敬身上个钥匙所表明个。
And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:22.
我必将大卫家个钥匙放勒伊个肩胛头；伊开，呒没一个能关；伊关，也呒没一个能开。以赛亚书 22:22。
The verse marks October 22, 1844 and is identifying Eliakim as receiving a “key.” In the previous two verses the authority of Laodicea is taken from Shebna and given to Eliakim. At the Sunday law the authority once given to the chosen covenant people is taken from the kingdom of Laodicean Seventh-day Adventism and given to the kingdom of the Philadelphian movement of the one hundred and forty-four thousand—which is the kingdom of glory.
该节经文标明一八四四年十月二十二日，并指出以利亚敬领受了一把“钥匙”。在前两节经文里，老底嘉的权柄从舍伯那手中被夺去，赐与以利亚敬。至主日法令之时，那曾经赐给蒙拣选之立约子民的权柄，必从老底嘉状态之复临安息日会的国度中被夺去，而赐与非拉铁非运动之一十四万四千人的国度——即荣耀之国。
He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Matthew 16:16–19.
伊对佢拉讲：“阿拉讲我是啥人？”西门彼得回答讲：“侬就是基督，是永活 神个儿子。”耶稣回答伊讲：“西门巴约拿，侬是有福个；因为这不是属血肉个启示侬个，乃是我天浪个父启示侬个。我也对侬讲：侬是彼得，我要在这磐石浪建造我个教会；阴间个门决不能胜过伊。我要把天国个钥匙交给侬；凡侬在地浪所捆绑个，在天浪也要捆绑；凡侬在地浪所释放个，在天浪也要释放。”《马太福音》16:16–19。
The rod of authority, represented as a key given to Peter, is placed upon Eliakim’s shoulder in Isaiah 22:22. Peter represents the branch of the one hundred and forty-four thousand who enter into covenant with Christ just before the Sunday law. In the passage Peter is in Caesarea Philippi, which is Panium of verses thirteen to fifteen of Daniel eleven. His name is changed, representing a covenant relationship, and the name Peter when approached with multiplying the numbered positions of each letter, equates to 144,000. The authority, or rod, or key that is placed upon Eliakim when Shebna is cast into a field like a ball, and is the “rod” which comes from the stump of Philadelphian Millerite Adventism that was cut down from 1856 unto 1863.
權柄个杖，表明做一把賜畀彼得个鑰匙，安放勒以賽亞書 22:22 裡向以利亞敬个肩胛上。彼得代表十四萬四千人當中个枝條，就是勒禮拜日法令之前，將要同基督立約个嗰一班人。勒該段經文裡，彼得勒該撒利亞腓立比，就是但以理書十一章十三至十五節个帕紐姆。伊个名字改變了，表明一種立約个關係；而「彼得」此名，若照每一個字母个編號位次來相乘，便等於 144,000。此權柄，或者講杖，或者講鑰匙，安放勒以利亞敬身上个時候，正是舍伯那像一隻球一樣給擲進田野个辰光；伊也就是從非拉鐵非米勒派復臨信仰个樹樁裡出來个「杖」，該樹樁曾勒 1856 年到 1863 年之間被砍倒。
Peter is receiving the authority of God’s covenant people at the separation of the wheat and tares, for the wheat is to be lifted up as the wave loaf offering of Pentecost. The tares first are separated, as represented by the leaven in the Pentecostal wave loaves being removed through the baking process. The authority of the rod or key comes from the stump of a fallen kingdom and the branch that is the ensign comes from the root of Jessie and is the root of Jessie, for Jesus illustrates the end of a thing with the beginning of a thing. The root is the beginning and the branch the end. This prophetic application cannot be understood by the quibbling Jews of Christ time or today, for it is the primary principle of the methodology of the latter rain, and it is also represented as the key of the house of David. The key opens the door to the house of David which has been shut. The key opens the door unto the heavenly sanctuary, the house of David. The alpha of October 22, 1844 repeats in the omega of the Sunday law.
彼得于麦子同稗子分开之际，正领受上帝圣约子民个权柄，因为麦子乃要被举起来，成为五旬节个摇饼祭。稗子先被分开，正如五旬节摇饼里向个酵，借着烘焙个过程被除去所预表个一样。杖或钥匙个权柄，出自一个倾倒之国度个树墩；而作为旌旗个枝子，乃出自耶西个根，并且也就是耶西个根，因为耶稣以一件事个起头来说明一件事个终局。根是起头，枝子是终局。此种预言上个应用，基督时代个犹太人，以及今日个犹太人，都无法明白，因为这是晚雨方法论个首要原则，并且也被表明为大卫家个钥匙。此钥匙开启那已经关闭个大卫家之门。此钥匙开启通往天上圣所——大卫家——个门。1844年10月22日个阿尔法，要在星期日法令个欧米伽里重演。
David, the son of Jessie records an enigma that marked the end of any further discussion with the quibbling Jews in the days of Christ, thus marking the end of His testimony to the Jews.
耶西个儿子大卫记落了一则奥秘个话，这话勒基督辰光，替佮批驳勿休个犹太人一切进一步个辩论画上了句号，也就此标明了伊向犹太人作见证个终结。
A Psalm of David. The Lord said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool. The Lord shall send the rod of thy strength out of Zion: rule thou in the midst of thine enemies. Thy people shall be willing in the day of thy power, in the beauties of holiness from the womb of the morning: thou hast the dew of thy youth. The Lord hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek. Psalms 110:1–4.
大卫个诗。主对我主讲：侬坐勒我个右边，等我拿侬个仇敌摆做侬脚凳。主会从锡安差遣侬权能个杖出去；侬要勒侬仇敌当中掌权。勒侬权能个日子，侬个百姓会甘心乐意；勒圣洁个荣美中，从清晨个胎里，侬有侬青春个露水。主起了誓，决勿反悔：照麦基洗德个等次，侬是永远个祭司。诗篇 110:1–4。
Palmoni determined to place this passage in Psalm 110, which is of course another number in the world of mathematics that is recognized as a special number. Half of “220” and ten times “11” would lead a soul to expect the number “110” holds some significance, and it does—as does the passage itself. It is a song of David, and David is a symbol of the one hundred and forty-four thousand, so it is a verse from the song of the vineyard, which is the song of Moses and the Lamb. It identifies when the former husbandmen of the vineyard are passed by and the vineyard is given to the one hundred and forty-four thousand. When that happens, it is the “day of thy power” aligning with the power of Pentecost at the climax of the Pentecostal season.
帕勒摩尼定意将此段经文安置于《诗篇》一百一十篇之中；当然，在数学世界里，这又是一个被认作特殊之数目。 “二百二十”之一半，以及“十一”之十倍，都会引导一个灵魂预期“一百一十”这数含有某种意义；事实也确是如此——正如这段经文本身一样。此乃大卫之诗，而大卫乃是十四万四千人的象征，因此这是一节出于葡萄园之歌的经文，也就是摩西和羔羊之歌。它指明：葡萄园先前的园户何时被越过，葡萄园何时赐给那十四万四千人。此事发生之时，便是“你的能力之日”，与五旬节时令之高潮中五旬节的能力彼此对齐。
God’s people will be “willing” in the day they come from “the womb of the morning,” with the “dew of thy youth.” New birth is an illustration of conversion and life. The one hundred and forty-four thousand were taken from the womb in July of 2023, and they were born with the dew of their youth, for they were born into the message of the Midnight Cry, which also occurred with the Millerites in the beginning, or their “youth.” It is the same dew, for it is a repetition of the alpha history within the history of the omega. In the “day of their” ‘empowerment,’ when Shebna is driven “from” his “station, and from” his “state” and pulled “down” Eliakim, the one hundred and forty-four thousand are made omega priests, for they are made after the order of Melchizedek, for the one hundred and forty-four thousand shall not taste death, or as with Melchizedek they are priests forever.
上帝个子民勒伊拉从“朝晨个子宫”出来、带着“侬青春个露水”个日子里，必定是“甘心情愿”个。新生乃是归正搭生命个一个表样。一十四万四千人于二〇二三年七月自子宫里被取出来，伊拉生下来个辰光带着伊拉青春个露水；因为伊拉是生到半夜呼声个信息里去个，而该信息起头个辰光，也曾经临到米勒派，就是伊拉个“青春”辰光。该是同一样个露水，因为这是阿尔法历史勒欧米伽历史里向个重演。勒“伊拉个日子”个“得权能”之时，当舍伯那从伊个“职位”并从伊个“地位”被赶“下来”，而以利亚敬被拉“下来”个辰光，一十四万四千人被立作欧米伽个祭司；因为伊拉是照麦基洗德个等次被造成个，因为一十四万四千人必定弗尝死味，抑或像麦基洗德一样，伊拉是永远个祭司。
In the “day of his power” the Lord will send the “rod of His strength out of Zion.” The authority of His kingdoms both grace (justification) and glory (sanctification) has been placed upon those who wear His crown of glory, for they represent His kingdom. The are sent out of Zion, for Zion’s meaning represents the ensign of the one hundred and forty-four thousand.
到咾「伊權能个日子」裡，主會從錫安差出「伊能力个杖」。伊國度个權柄，無論係恩典（稱義）抑或榮耀（成聖），總歸已經安放勒該啲戴伊榮耀冠冕个人身上，因為伊拉代表伊个國度。伊拉係從錫安差出去个，因為錫安个意義表明一十四萬四千人个旌旗。
While the Pharisees were gathered together, Jesus asked them, Saying, What think ye of Christ? whose son is he? They say unto him, The son of David.
法利賽人聚集勒一淘個辰光，耶穌問伊拉講：「恁看基督是阿個？伊是啥人個兒子？」伊拉對伊講：「是大衛個兒子。」
He saith unto them, How then doth David in spirit call him Lord, saying, The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool? If David then call him Lord, how is he his son?
伊對佢拉講：若是介末，戴維在靈裡點樣稱伊做主，講：主對我個主講：儂坐勒我個右邊，等我叫儂個仇敵做儂腳凳底下？若是戴維稱伊做主，介末伊點樣會是戴維個子孫呢？
And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions. Matthew 24:41–46.
也嘸没一个人能够回覆伊一句话；从该日起，也嘸没人再敢问伊啥个问题。马太福音 24:41–46。
David’s prophetic relationship to Christ in terms of alpha and omega—the beginning and ending, is the primary rule of the “line upon line” methodology, and that rule could not be fathomed by the quibbling Jews anymore than a Laodicean Seventh-day Adventist can understand that the history of the Millerites during the message of the Midnight Cry was where the dew of heaven was poured out during the youth of Adventism. The “dew” of thy youth is upon the one hundred and forty-four thousand, and it began to sprinkle at 9/11, and the Sunday law is the “day of power,” when the remnant is anointed as priests after the order of Melchizedek.
大衛對基督个預言性關係，若就阿拉法搭阿梅加——起頭搭末後——來講，乃是「一行又一行」此種方法論个首要法則；而該項法則，拗辯个猶太人無論如何總也測弗透，就如一個老底嘉个基督復臨安息日會信徒，也弗能明白：彌勒派个歷史，當半夜呼聲信息个時候，正是天上个露水傾降於復臨運動幼年時期个所在。你青年个「露水」乃臨到一十四萬四千人身上；此事自 9/11 起頭灑落，而星期日法便是「能力之日」，到其時，餘民要照麥基洗德个等次受膏為祭司。
Out of the stump of Laodicean Seventh-day Adventism (the church militant) comes the branch (the church triumphant), while out of the root of Jessie, the one hundred and forty-four thousand—are the branch of glorious fruit lifted up as a wave offering in the day of his power.
對老底嘉个基督復臨安息日會（爭戰个教會）个樁頭裡生發出枝條（得勝个教會）；而對耶西个根裡，一十四萬四千——就是結出榮耀果子个枝條——當伊權能个日子裡，俾舉起來作搖祭。
We will continue these thoughts in the next article.
阿拉将会勒下篇文章里向继续思想这些内容。
“Proverbs One
《箴言》第一章
“April 1, 1850 To the ‘Little Flock.’
「1850年4月1日 致『小群』」
“Dear Brethren.—The Lord gave me a view, January 26, which I will relate. I saw that some of the people of God were stupid and dormant; and were but half awake, and did not realize the time we were now living in; and that the ‘man’ with the ‘dirt-brush’ had entered, and that some were in danger of being swept away. I begged of Jesus to save them, to spare them a little longer, and let them see their awful danger, that they might get ready before it should be forever too late. The angel said, ‘Destruction is coming like a mighty whirlwind.’ I begged of the angel to pity and to save those who loved this world, and were attached to their possessions, and were not willing to cut loose from them, and sacrifice them to speed the messengers on their way to feed the hungry sheep, who were perishing for want of spiritual food.
“親愛个弟兄們。——主阿拉一月二十六號賜我一個異象，我今要講出來。我看見，上帝个一部分子民昏鈍沉睡，只有半醒，並弗曉得阿拉現今所處个時辰；也弗曉得拿‘掃帚’个‘人’已經進來，有些人正有畀掃去个危險。我懇求耶穌救佢拉，寬容佢拉再多一歇，叫佢拉看見自家可怕个危險，好叫佢拉趕緊預備，免得到辰光永遠忒遲。天使講：‘毀滅要來，像大旋風一樣。’我又求天使憐憫並救那些愛世界、戀著自家產業个人；佢拉弗肯同這些東西脫離，也弗肯犧牲這些，好叫使者在路上趕快前行，去餵養那些因缺少靈糧而將要滅亡个飢餓羊群。”
“As I viewed poor souls dying for want of the present truth, and some who professed to believe the truth were letting them die, by withholding the necessary means to carry forward the work of God, the sight was too painful, and I begged of the angel to remove it from me. I saw that when the cause of God called for some of their property, like the young man who came to Jesus, [Matthew 19:16–22.] they went away sorrowful; and that soon the overflowing scourge would pass over and sweep their possessions all away, and then it would be too late to sacrifice earthly goods, and lay up a treasure in heaven.
“我看见可怜个灵魂，因着缺少当前个真理而将要死脱；还有一眼自称相信真理个人，竟因扣住推进上帝圣工所必需个资财，任凭伊拉去死。此种景象实在太过痛苦，我就求天使将其从我眼前挪去。我又看见，迭些人当上帝个事业向伊拉要求一部分产业辰光，正像那位来到耶稣跟前个少年人一样，[Matthew 19:16–22.] 伊拉就忧忧愁愁地走开；并且，不多时，那泛滥个鞭灾就要越过，把伊拉个产业尽都一扫而空；到辰光，要牺牲地上个财物、积攒财宝在天上，就已经太迟了。
“I then saw the glorious Redeemer, beautiful and lovely, that he left the realms of glory, and came to this dark and lonely world, to give his precious life and die, the just for the unjust. He bore the cruel mocking and scourging, and wore the platted crown of thorns, and sweat great drops of blood in the garden; while the burden of the sins of the whole world were upon him. The angel asked, ‘What for?’ O, I saw and knew that it was for us; for our sins he suffered all this, that by his precious blood he might redeem us unto God.
“我随后看见彼位荣耀个救赎主，华美可爱；伊离开荣耀个境界，来到者乌暗冷清个世界，为着献出伊宝贵个性命并且受死，义个代替勿义个。伊忍受残酷个戏弄搭鞭打，戴着编成个荆棘冠冕，并且勒园子里流汗如大滴个血；其辰光，普天下众人罪恶个重担侪压勒伊身上。天使问：‘为啥个？’阿，我看见，也晓得，者是一切为着我伲；为着我伲个罪，伊受了者一切个苦，叫伊凭着伊宝贵个血，得以把我伲救赎归于上帝。 ”
“Then again was held up before me those who were not willing to dispose of this world’s goods to save perishing souls, by sending them the truth, while Jesus stands before the Father, pleading his blood, his sufferings and his death for them; and while God’s messengers were waiting, ready to carry them the saving truth that they might be sealed with the seal of the living God. It was hard for some who professed to believe the present truth, to even do so little as to hand the messengers God’s own money, that he had lent them to be stewards over.
“后来又有一班人摆勒我面前，伊拉勿肯舍脱此世界个财物，去救将要灭亡个灵魂，借着把真理送拨伊拉；其时耶稣立勒父面前，为着伊拉恳求，拿伊个宝血、伊个受苦并伊个死来代求；同时，上帝个使者等勒那里，预备好要把能救人个真理送拨伊拉，叫伊拉可以受着永生上帝个印记。甚至有些自称相信现时真理个人，连这样一点点事体也难得去做，就是把上帝自家个钱财——伊借拨伊拉、叫伊拉作管家个——交拨使者。”
“Then the suffering Jesus, his sacrifice and love so deep, as to give his life for them, was again held up before me; and then the lives of those who professed to be his followers, who had this world’s goods, and considered it so great a thing to help the cause of salvation. The angel said, ‘Can such enter heaven?’ Another angel answered, ‘No, never, never, never. Those who are not interested in the cause of God on earth, can never sing the song of redeeming love above.’
“后来，我又看见受苦个耶稣；伊个牺牲搭伊个爱是迭样深，甚至为仔伊拉舍弃自家个生命。随后，又摆勒我面前个，是迭些自称是伊跟从者个人个生活；伊拉拥有今世个财物，却把帮助救恩事业看作一桩极重大、极难舍弃个事。天使讲：‘像迭种人，哪能进入天国？’另一个天使回答讲：‘不能，永远不能，永远不能。凡对地上上帝个事业无兴趣个人，决不能勒天上吟唱救赎之爱个诗歌。’”
“I saw that the quick work that God was doing on earth would soon be cut short in righteousness, and that the swift messengers must speed on their way to search out the scattered flock. An angel said, ‘Are all messengers? No, no, God’s messengers have a message.’
“我看見上帝㗚地上所做个迅速工作，弗久就要㓦正義裡向截短；而且那些迅捷个使者，必須加緊佢拉个腳步，去尋找四散个羊群。有一位天使講：『豈是人人攏是使者麼？弗，弗，上帝个使者是有信息个。』”
“I saw that the cause of God had been hindered, and dishonored by some travelling who had no message from God. Such will have to give an account to God for every dollar they have used in travelling where it was not their duty to go; for that money might have helped on the cause of God, and for the lack of it, souls have starved and died for the want of spiritual food, that might have been given them by God’s called and chosen messengers if they had had the means.
“我看见，上帝个圣工受着阻碍，也受着羞辱，係因有些人出去奔走，其实并呒没从上帝领受甚么信息。这样个人，凡伊拉为着出外奔走所花用个每一块钱，若该处原弗係伊拉当去个所在，就总要向上帝交账；因为该些钱，本来可以用来扶助上帝个圣工。也正因为缺少了这笔钱，有些灵魂因缺乏灵性个粮食，就饥饿而死；若是有资财个供给，上帝所召、所拣选个使者，本可以把这灵粮传给伊拉。”
“The mighty shaking has commenced, and will go on, and all will be shaken out who are not willing to take a hold and unyielding stand for the truth, and sacrifice for God and his cause. The angel said, ‘Think ye that any will be compelled to sacrifice. No. no. It must be a free-will offering. It will take all to buy the field.’—I cried to God to spare his people, some of whom were fainting and dying.
「大个震动已经起首，还要继续进行；凡是不肯为真理执牢、坚立不屈，并为上帝及伊个圣工献出牺牲个人，侪要受震动而被筛出去。天使讲：『尔等想，可有啥人会受勉强去献牺牲？勿，勿。此必须是甘心乐意个奉献。欲买下该块田，需要一切。』——我向上帝呼求，求伊宽恕伊个子民；其中有些人已经困乏，甚至将近死亡。」
“I saw that those who have strength to labor with their hands, and help sustain the cause, were as accountable for that strength, as others were for their property.
「我看見，凡有氣力用伊拉自家雙手勞作、並幫助扶持這聖工个人，對伊拉所有這份氣力所當盡个責任，正如別人對伊拉个財產所當盡个責任一樣。」
“Then I saw that the judgments of Almighty God were speedily coming. I begged of the angel to speak in his language to the people. Said he, ‘All the thunders and lightnings of Mount Sinai would not move those who will not be moved by the plain truths of the word of God; neither would an angel’s message awake them.’” Review and Herald, April 1, 1850.
“后来我看见，全能上帝个审判赶紧就要临到。我求该位天使用伊个言语向众百姓讲。伊讲：‘就是西奈山上一切个雷轰电脚，也摇勿动那些对上帝圣言里明明白白个真理总勿肯受感动个人；就是天使个信息，也唤勿醒伊拉。’”《Review and Herald》，1850年4月1号。