The history of “God’s marvelous works,” is also represented by the prophetic question of “how long.” The history represented in those two, and many other symbols, represents the sealing time of the one hundred and forty-four thousand. In that period there is a debate over the true and the many other false latter rain messages. There is only one genuine latter rain message. The story line of the sacred history where God performs His marvelous works is placed within the context of the book of Joel where the “new wine” is cut off from one class while being poured out upon the other class.
“上帝个奇妙作为”个历史，也借着预言性个“要到几时”个问题表现出来。由此两种并许多别样象征所表明个历史，就是十四万四千人受印个时期。勒个时期里，有关真正个晚雨信息并许多别样虚假个晚雨信息，会有争辩。真正个晚雨信息只有一个。上帝施行伊奇妙作为个神圣历史脉络，是安放勒《约珥书》个背景之中；勒里，“新酒”从一等人中被断绝，同时却倾倒勒另一等人身上。
There are a few contrasts in the book of Joel that are to be noted. The root of the word “parable” means “placing beside” and inherently involves a contrast of two classes. We have touched some of the ‘contrasts’ in the book of Joel previously, pointing out that the crown of pride that is worn by the drunkards that rule Jerusalem is contrasted with those who wear the crown of glory. We have not yet shared how the symbol of joy is the opposite, but a counterpart of being ashamed, but it is, and we intend to show that. The subject of alpha and omega is also located in the book of Joel and that principle of the first illustrating the last is also confirmed by Peter’s two sermons in the book of Acts.
《約珥書》裡有幾個對比，是應當留意个。「比喻」一詞个字根意思，是「擺勒旁邊」，其本質裡向就包含兩類事物个對照。前頭我儕已經觸及《約珥書》裡一部分个「對比」，指出掌權耶路撒冷个酒醉之人所戴个驕傲冠冕，乃是對比於戴榮耀冠冕个人。我儕還弗曾講明，歡喜个象徵乃是羞愧个對面，卻也同時是其相對之配合；然而確實如此，我儕也有意要將此顯明。阿拉法與俄梅戛个題目也同樣見於《約珥書》裡，而「起頭說明末後」个原則，也藉著《使徒行傳》裡彼得兩篇講論再一次得著印證。
Acts chapter two takes place on Pentecost at 9 AM (the third hour) and chapter three is the ninth hour (3 PM) the time of the evening sacrifice. In Acts two the message Peter proclaims is in the upper room of a private residence, but his sermon in chapter three is given in the temple. They are tied together by the call to repentance in both meetings. Same message, two geographical places representing the symbol of a doubling within the Pentecostal message that is divided between the courtyard and the temple. In Revelation eleven John is told to measure the temple, but leave off the courtyard for it was given to the Gentiles.
《使徒行传》第二章所记个事，发生勒五旬节朝晨九点钟（第三个钟头）；第三章所记个是第九个钟头（下午三点钟），也就是晚祭个辰光。勒《使徒行传》第二章里，彼得所宣讲个信息，是勒一所私宅个楼上房间里；但是第三章里伊个讲道，是勒圣殿中间发表个。两次聚会都用悔改个呼召联结勒一淘。一样个信息，两个地理所在，象征五旬节信息里个一种加倍；而此信息又分勒院子搭圣殿之间。勒《启示录》第十一章里，约翰受命去量圣殿；但是院子要撇开勿量，因为伊已经赐拨外邦人了。
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 11:1, 2.
有一根像杖个芦苇赐拨我；天使立垃迭搭，说：“起来，去量上帝个殿、祭坛，并勒里向敬拜个人。只是殿外个院子要撇开，弗要量；因为伊已经交拨外邦人了。伊拉要践踏圣城四十二个月。” 启示录 11:1, 2.
Thus, the doubling of the two sermons and the division of the two sermon’s location, identifies two audiences for the latter rain in the book of Joel. One audience is the Gentiles outside the temple and the other is the Jews in the temple. In the judgment of the living the house of God is judged first, and from 9/11 unto the Sunday law the temple is judged, and from the Sunday law until the close of human probation the Gentiles are judged. That judgment occurs during the latter rain identified by Peter as being set forth in the book of Joel. What the courtyard (the Gentiles) and the temple (God’s church) in the division represented in Acts chapters two and three, is also the distinction in Joel of the former rain and the latter rain. The former rain arrived at 9/11 and is poured out while God’s temple is being judged. When that process is finished the latter rain is poured out upon the Gentiles in the courtyard.
因此，两篇讲道个加倍，并其讲道所在之地个分开，指出《约珥书》里后雨所对个两班听众。一班是殿外个外邦人，另一班是殿里个犹太人。于审判活人个辰光， 神个家先受审判；自九一一直到星期日法令，所审判个是圣殿；自星期日法令直到人类恩典时期个结束，所审判个是外邦人。此项审判，发生于后雨期间；后雨是彼得所指出、载于《约珥书》之中个。使徒行传第二章与第三章里所显示个分别，就是外院（外邦人）同圣殿（ 神个教会）个分别，也就是《约珥书》中前雨同后雨个分别。前雨于九一一临到，并且是在 神个圣殿受审判之时浇灌下来。待此一过程完成之后，后雨就浇灌于外院里个外邦人身上。
Be glad then, ye children of Zion, and rejoice in the Lord your God: for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain in the first month. Joel 2:23.
锡安个子民啊，侬要欢喜，㑚要因耶和华——侬个 神——来快乐；因为伊按适当个分量赐拨侬秋雨，亦要为侬降下雨水，就是秋雨同春雨，落勒正月。约珥书 2:23。
It is not my point currently to identify the prophetic distinction between joy and being ashamed, but the verse informs God’s people to “be glad” because of the latter rain message. The latter rain message produces prophetic joy in God’s people. That being said the subject of the former or early rain, followed by the latter rain is an illustration of the stone of stumbling that was set aside and marveled at. The symbol of the corner stone that ultimately becomes the cap stone is what is marvelous in the eyes of both God and His people.
眼下我个重点并弗是在于辨明预言中“欢喜”搭“羞愧”之间个分别，弗过该节经文告知 神个子民，要因着晚雨个信息而“欢喜”。晚雨个信息在 神个子民当中产生预言性个欢喜。话虽如此，前雨或早雨个题目，随后接着晚雨，乃是对那块绊脚个石头——曾经拨开、却又令人希奇个——一种表号。彼块房角石个象征，最终成为顶石；此乃 神搭伊个子民眼中所看为希奇个。
The marvelous stone represents the Alpha and Omega of prophecy. The principle of the alpha and omega in terms of prophetic application is identified by Alpha and Omega repeatedly in His Word, and He is the Word. For this reason, that what has been revealed of this principle has been revealed to us and our children forever. The year 1863 is the cap stone of Bible prophecy, and it is the cap stone of the period of the third angel from 1844 unto 1863. 1844 was the foundation stone 1863 the cap stone of that prophetic period. 1844 to 1863 is an established prophetic period, just as established as 538 unto 1798. The fact that mankind does not know something which God has established, does not make that thing un-established!
奇妙个石头表明预言个阿拉法搭俄梅戛。就预言应用来讲，阿拉法搭俄梅戛个原则，喺主个圣言里一再用阿拉法搭俄梅戛来指明；伊就是道。为此，凡此原则所启示个，已经启示拨阿拉同阿拉个子孙，直到永远。1863年是圣经预言个顶石，也就是第三位天使自1844年到1863年这一时期个顶石。1844年是根基石，1863年是该预言时期个顶石。1844年至1863年是一个已经确立个预言时期，正如538年至1798年同样已经确立一样。人类勿晓得上帝所已经确立个事，并勿能叫该件事变作勿曾确立！
We ended the previous article with the following passage.
我拉上篇文章結束辰光，用了下面這段話。
“I was shown that his relation to the people of God was similar, in some respects, to that of Moses to Israel. There were murmurers against Moses, when in adverse circumstances, and there have been murmurers against him.” Testimonies, volume 3, 85.
「我蒙指示，看见伊同上帝子民个关系，㑚些方面同摩西对以色列个关系相像。百姓遇着逆境个辰光，曾有人向摩西发怨言；如今也曾有人向伊发怨言。」《Testimonies》，第3卷，85页。
In 1863, James White represented “in some respects” “Moses to Israel.”
1863年，James White「㑚某几方面」代表「摩西之于以色列」。
The period of 1844 unto 1863 was typified in the period of the Red Sea deliverance unto the first Kadesh. The first Kadesh is an alpha and the second Kadesh is the omega—providing two forty-year periods that lead to Kadesh and both ended in rebellion.
一八四四年至一八六三年个时期，乃系以从红海得拯救至头一回加低斯个时期为预表。头一回加低斯是阿尔法，第二回加低斯是俄梅伽——显明两段通向加低斯个四十年时期，而伊拉两段个终局侪是叛逆。
The Spirit of Prophecy aligns the Red Sea crossing with the great disappointment of 1844. The Bible aligns the Red Sea crossing with the cross, and Sister White confirms the disappointment of the disciples at the cross was typifying the great disappointment of 1844. It was the Lord’s will to go directly into the Promise Land, and the geographical marker of the entrance into the Promise Land was Jericho, which is where in this second week of December, 2025, that the archeologists just dug out ancient Jericho—only to find to their dismay that the fallen walls they discovered there had all fallen outward, not inward as they always do during a siege. In an ancient siege the walls were beaten down and pushed over towards the inside. Not so with Jericho.
預言之靈將紅海之過渡對齊於一八四四年箇大失望。聖經將紅海之過渡對齊於十字架，而懷愛倫姊妹證實，門徒喺十字架前後所經歷箇失望，乃係預表一八四四年箇大失望。主本有旨意，欲直接進入應許之地；而進入應許之地箇地理標誌，卽係耶利哥。正喺二〇二五年十二月第二箇禮拜，考古學家方才掘出古代耶利哥——不料令伊拉大為錯愕箇是，伊拉喺該處所發現箇倒塌城牆，盡數向外傾倒，並弗似圍城時向來所見箇向內傾倒。古代圍城之時，城牆乃被擊毀，並向城內推倒；耶利哥卻弗然。
So the people shouted when the priests blew with the trumpets: and it came to pass, when the people heard the sound of the trumpet, and the people shouted with a great shout, that the wall fell down flat, so that the people went up into the city, every man straight before him, and they took the city. Joshua 6:20.
於是百姓吶喊，祭司吹號；迨百姓聽見號聲，百姓就大聲呼喊，城牆卽刻坍平，百姓便各人直向前頭，上城入城，攻取了那城。約書亞記 6:20。
The archeologists also found jars with food, identifying that when the walls came down it was not a long drawn-out siege. It also answered a question among the archeological group as to why the biblical record of the fall of Jericho identifies them going “up” into Jericho over a hill or ramp, which they now know was created when the walls fell outward.
考古學家還發現了裝有食物个罐子，這表明當城牆倒塌辰光，並弗是一場拖辰光个圍困戰。這也解答了考古學界當中个一個問題，就是為啥《聖經》關於耶利哥陷落个記載講到，人是沿住一座山坡抑或斜道「上去」進入耶利哥；而今朝佢拉曉得，這座坡道正是城牆向外倒塌个辰光形成个。
The first obstacle which announced the entrance into the Promised Land was Jericho, a city of influence and wealth. Jericho is 1863, and Jericho is a subject of Bible prophecy, not only as an illustration of the Sunday law time period, but also in connection with its fall and rise. Jericho also had its own specific prophetic curse pronounced upon it. Joshua pronounced a curse upon the man who rebuilt Jericho, and in so doing identified that the man who rebuilt Jericho would lose his youngest and oldest sons in the re-building of that cursed city. One son was to be lost at the laying of the foundation and the other at the raising of the gate. That prophecy was fulfilled, and the record of its fulfillment is recorded in the Bible, making Jericho an established biblical symbol.
头一道宣告进入应许之地个拦阻，就是耶利哥；此城有影响，也有财富。耶利哥就是 1863，耶利哥也是《圣经》预言个一个题目；伊不单是礼拜日法时期个一个表号，也还同伊个倾覆同兴起有关。耶利哥也有专属于伊自家个预言性咒诅宣告勒伊身上。约书亚曾向重建耶利哥个人发出咒诅；伊也因此指明，凡重建耶利哥个人，勒重建这座受咒诅之城个过程当中，要失脱伊个幼子同长子。一个儿子要勒立根基个辰光失脱，另一个要勒竖起城门个辰光失脱。此项预言后来应验了；而伊应验个记载也写勒《圣经》里向，使耶利哥成为一个已经确立个圣经表号。
Within its historical demise, and in its prophetic curse, followed by the historical fulfillment of that prophecy, we find three witnesses speaking about Jericho in 1863. All three of those testimonies are to be applied to 1863. Those three witnesses stand together just as three Moses’s stand prophetically at the end of their respective forty-year periods. One of those forty-year periods is clearly aligned with Millerite history, establishing that all three representations of Moses at the end of each forty-year period align with the history of 1863—the history of the third angel.
喺佢歷史性個滅亡之中，並喺佢預言性個咒詛之中，隨後又有該預言喺歷史上個應驗，我儕看見三個見證，喺1863年論及耶利哥。彼三樣見證，攏是應當應用於1863年。彼三個見證一同站立，正如三個摩西喺各自四十年時期個末了，喺預言上所站立一樣。其中一個四十年時期，明顯係同米勒派個歷史相對齊，從而確立：喺每一個四十年時期末了個三種摩西表號，攏同1863年個歷史——第三位天使個歷史——相對齊。
Two of those three witnesses of Moses’ forty years end at Kadesh, the third conclusion of the forty years was the Jordan River, and the conclusion of the second was the Red Sea. The conclusion of the first forty years was Moses fleeing Egypt. All three are describing a flight out of Egypt in fulfillment of Abraham’s four-hundred and thirty year prophecy of bondage in Egypt.
迭三个为摩西四十年作见证个段落里向，有两个结束勒加低斯；第三个四十年个终结是约但河，第二个个终结是红海。头一个四十年个终结，是摩西逃出埃及。三个终结侪是在描述一场逃离埃及个出奔，以应验亚伯拉罕论及在埃及受捆绑四百三十年个预言。
Moses’ three forty-year periods, whose endings (capstone) represents a type of deliverance from Egypt, were a fulfillment of Abraham’s prophecy of captivity in and deliverance out of Egyptian bondage. As the prophesied deliverer of Abraham’s covenant promise, Moses himself began by being saved out of the water, as his name means. Thereafter Moses led God’s people through the waters of the Red Sea and thereafter to the shore of the deliverance, represented by the Jordan River. The alpha of Moses life was saving from the water of the Nile and omega was the salvation represented by the water of the Jordan River. The alpha of Moses life illustrated by the experience defined by his name and his parents, being godly parents knew that the baby had been sentenced to death, as he would be forty years later after killing the Egyptian. As godly parents who knew their son needed to be saved from the death sentence, prepared for him an ark, that passed from the Hebrew world unto the Egyptian world, just as Moses left at the end of forty years the Egyptian world for the Hebrew world.
摩西三段各四十年个时期，伊拉末了（顶点）表明一种从埃及得拯救个预表，正应验了亚伯拉罕关于在埃及为奴、并从埃及奴役中得释放个预言。作为亚伯拉罕之约所应许个、预先宣告个拯救者，摩西自家个开端，就是照伊名字所表明个，从水里得救。此后，摩西领上帝个百姓经过红海个水，后来又到达那象征拯救个岸边，就是由约旦河所表明个。摩西生命个阿拉法，是从尼罗河个水中得救；伊生命个俄梅伽，是由约旦河个水所表明个救恩。摩西生命个阿拉法，借着伊名字并伊父母所界定个经历得以显明；伊父母乃是敬虔个父母，晓得这婴孩已经被判处死刑，正如四十年后伊杀了那个埃及人以后也要如此一样。伊拉作为敬虔个父母，晓得伊拉个儿子需要从死刑中得救，就为伊预备了一只方舟；这方舟从希伯来个世界过到埃及个世界，正如摩西在四十年届满之时离开埃及个世界，转归希伯来个世界一样。
Moses repeated the story of Noah in his salvation from the water. The very first mention of Moses as the “deliverer” of Abraham’s four-hundred and thirty year covenant prophecy was a repetition of the history where God entered into covenant with mankind, therefore bringing Abraham’s covenant prophecy of a chosen people together with the covenant promise to all mankind. This identifies a baptism in the transfer of the baby Moses to Pharaoh’s daughter, for the death was acknowledged by the parent’s work, the burial is represented by the ark upon the water, and the resurrection is Pharaoh’s daughter.
摩西从水里得拯救个事体，重演了挪亚个故事。摩西头一趟作为亚伯拉罕四百三十年之约预言中个“拯救者”被提起，就是对上帝与人类立约之历史个重述；因此，也把亚伯拉罕关于蒙拣选之民个盟约预言，合并于赐给全人类个盟约应许。此就表明，在婴孩摩西被转交与法老个女儿个过程里，有一个洗礼：因为死，由父母个作为得以承认；埋葬，由水上个方舟所表征；复活，则就是法老个女儿。
Moses’ life begins with the baptism of Noah’s ark being typified. This then means that from the outset the number “8” is associated with Moses, for the root of his covenant relationship began with the number “8” from the covenant of Noah, and his work was to institute the rite of circumcision on the “eighth” day. He was then tested and he failed on the very rite. Moses life begins with a baptism and forty years later there is a death (of an Egyptian) that marks the point where the Egyptian Moses dies and becomes strictly a son of Abraham. The beginning and ending of Moses’s first forty years is represented by a baptism. The first identified a transition from Hebrew to Egyptian and the last from Egyptian to Hebrew. Forty years after that, Moses takes God’s people through the baptism of the Red Sea, on his way to the baptism at the Jordan, which he never made.
摩西个生命，起首于挪亚方舟个洗礼所预表。则个就意味着，自一开头起，数字“8”就搭摩西联系勒一道；因为伊立约关系个根基，原是从挪亚之约里个数字“8”开始，而伊个职分乃是设立第“八”日行割礼个礼仪。后来伊受试验，偏偏就在则个礼仪上失败了。摩西个生命起始于一场洗礼，四十年后又有一场死亡（一个埃及人个死），标明一个转折点：埃及人摩西死脱了，成为纯然个亚伯拉罕之子。摩西头一个四十年个起头搭结束，侪由洗礼来表明。头一回所标识个，是从希伯来人转变为埃及人；末一回所标识个，是从埃及人转变为希伯来人。又过了四十年，摩西领上帝个子民经过红海个洗礼，朝向约旦河个洗礼而去；只是伊终究弗曾到达。
God’s people under the guidance of Joshua entered the Promised Land without Moses for he died just before the baptism of the Jordan River arrived. Moses said, and Peter repeated that the Lord thy God would raise up a prophet like unto Moses. The prophet who was typified by Moses was Christ, and He began His work exactly where Moses left off. He began His work at His baptism, and that baptism was the exact place Joshua baptized ancient Israel when they crossed the Jordan into the Promised Land. The gospels inform us that John was baptizing at Bethabara, which is the crossing point, and means ferry crossing.
上帝个子民勒約書亞个帶領之下，弗曾有摩西同去，就進入應許之地；因為伊勒約旦河个洗禮來到之前煞煞死去。摩西講過，彼得也重複講道：主——儂个上帝——要替儂興起一位先知，像摩西一樣。摩西所預表个先知就是基督，伊正好從摩西停落來个所在開始伊个工作。伊從伊受洗个辰光開始伊个工作，而該個洗禮个所在，正是古代以色列人勒約書亞帶領之下過約旦河進入應許之地時受洗个確切所在。福音書告訴我儂，約翰勒伯大巴喇施洗；該地就是渡口，意思就是擺渡過河之處。
The Red Sea is the symbol of the rebellion of Egypt, identifying Moses prophetic testimony in this line as truth. The Nile River to the Red Sea (sometimes called a river) and on to the Jordan. Moses, meaning ‘saved out of the water’ begins and ends his testimony at the water of deliverance, and each of those waters manifest two classes of worshippers.
紅海乃是埃及悖逆个表號，由此證明摩西喺此一線上个先知見證乃是真實个。自尼羅河到紅海（有辰光也稱做河），再到約旦河。摩西，其名意謂「從水裡得救」，伊个見證起於拯救之水，也終於拯救之水；而每一處此等水域，攏顯明兩等敬拜者。
The first forty years of Moses represents the first angel’s message and the second forty years is the second angel, the third being the third. The three angels possess their own peculiar prophetic characteristics such as that all three messages are represented in the first message. We have demonstrated this phenomenon publicly for years in connection with the first three chapters of the book of Daniel.
摩西頭四十年，表明頭一位天使个信息；第二個四十年，卽第二位天使；第三個四十年，卽第三位天使。此三位天使，各各具有其獨特个先知性特徵；例如，三條信息攏包含勒頭一條信息裡。多年以來，我儕一直公開證明此種現象，並將其同《但以理書》頭三章聯繫起來。
Daniel feared God in chapter one and refused to eat the Babylonian diet, and God glorified him in the second and dietary visual test that followed, which led to the judgment and third test carried out by Nebuchadnezzar himself. Daniel chapter one is the first angel of Revelation fourteen who announces “fear God,” “give him glory” as Daniel did in the second dietary and visual test, for “the hour of the judgment” of Nebuchadnezzar has come.
但以理㧹第一章裡敬畏上帝，弗肯食巴比倫个飲食；上帝就㧹隨後第二個關乎飲食搭異象个試驗裡榮耀伊，這就引到尼布甲尼撒親身施行个審判搭第三個試驗。但以理書第一章就是《啟示錄》第十四章个第一位天使，宣告「敬畏上帝」、「將榮耀歸畀伊」，正如但以理㧹第二個飲食搭異象个試驗裡所行个，因為尼布甲尼撒个「審判个辰光」已經來到。
The first forty years of Moses’s life began because his parents feared God. When Pharaoh’s daughter saw the ark in the water, Moses had passed the second test, which is a visual test. Then Pharaoh’s daughter judged that he was not to die. Judgment also arrived at the end of the first forty; when He slew the Egyptian and had to flee Egypt.
摩西生命里头头一个四十年，起头于伊拉个爹娘敬畏 神。法老个囡看见水里个篮子辰光，摩西已经通过了第二道试验，就是眼目个试验。后来法老个囡断定伊弗应当死。审判也来到头一个四十年个末了；当伊杀脱埃及人、弗得弗逃出埃及个辰光。
In the second forty years, the second angel of Revelation fourteen announcing the fall of Babylon was typified by the fall of Egypt. In that fall, at the end of the forty years there was a tremendous manifestation of the power of God, as there was at the end of the second angel’s message during the Midnight Cry of 1844.
第二個四十年裡，啟示錄十四章第二位天使宣告巴比倫傾倒，係藉着埃及个傾倒來預表个。喺該次傾倒當中，到四十年个末了，上帝權能有極大个彰顯，正如一八四四年半夜呼聲期間、第二位天使信息結束个辰光所發生个一樣。
The third forty years begins with the judgment of death being pronounced on virtually the entire congregation, and it ends with the judgment of death upon the leader of that congregation.
第三个四十年，起首几乎是向全会众宣告死亡个审判；结束则是临到该会众领袖身浪向个死亡审判。
Sister White identifies that our work is to combine the three angels’ messages.
怀爱伦姊妹指出，阿拉个工作乃是要把三位天使个信息联合起来。
“The Lord is about to punish the world for its iniquity. He is about to punish religious bodies for their rejection of the light and truth which has been given them. The great message, combining the first, second, and third angels’ messages, is to be given to the world. This is to be the burden of our work.” The Seventh-day Adventist Bible Commentary, volume 7, 950.
“主将要因着世上个罪孽来刑罚世界。伊将要刑罚宗教团体，因伊拉弃绝了所赐拨伊拉个亮光搭真理。佮一、二、三位天使个信息合并起来个伟大信息，应当传给世界。这应当成为阿拉工作个重担。”《基督复临安息日会圣经注释》，第7卷，950页。
Moses’ first forty years represents the first angel of Revelation fourteen, and his second period of forty years is the second angel and the third forty-year period is the third angel. Our “great message” is to combine “the first, second, and third angels’ messages” which places all three symbols of Moses’ in 1863, and therefore three Moses’ at the Sunday law.
摩西頭四十年，表徵《啟示錄》第十四章个頭一位天使；伊第二個四十年時期，卽第二位天使；第三個四十年時期，卽第三位天使。𠲎拉个「大信息」，就是欲結合「頭一、第二、第三位天使个信息」；按能，摩西个三種表號儕安置勒 1863 年，因此，到禮拜日法令个時候，就有三個摩西。
1844 to 1863 includes two witnesses of both forty-year periods that led to Kadesh. Inspiration identifies that a third cannot exist without a first and a second, the first forty years of Moses’ life must also represent 1844 to 1863. Moses is killing the Egyptian in 1863, along with Moses striking the Rock with his rod of authority and also when Moses asks to see God’s glory in the history of the rebellion of the golden calf. There are three Moses’ at 1863 and the Sunday law, and they are all forty years old.
1844 到 1863 包括两位见证人所对应个两个四十年时期，伊两个时期侪引到加低斯。默示指出，若无第一同第二，就弗可能有第三；故此，摩西生命里向个第一个四十年，也必须预表 1844 到 1863。1863 年，摩西击杀埃及人；也包括摩西用伊权柄个杖击打磐石；也包括金牛犊背叛个历史当中，摩西求看见上帝个荣耀个辰光。1863 年同主日法令个时期有三个摩西，伊拉侪四十岁。
Moses’ three periods each contain a deliverance by water; Moses in the basket aligns with Moses through the Red Sea which aligns with Moses twice at the Jordan River: the Nile, the Red Sea and twice at the Jordan. Waters of deliverance are represented in each of the three periods, for they all align with the period when the water of deliverance is being poured out during the latter rain period.
摩西个三个时期，每一段里向侪包含一趟借着水个拯救；筐篮里个摩西，对应着经过红海个摩西，也对应着摩西两度临到约但河：尼罗河、红海，并两度临到约但河。于三个时期当中，每一段里向侪表明拯救个水，因为伊拉全侪对应着后雨时期拯救之水正在倾倒个辰光。
At the end of the third period of forty years Moses struck the Rock with his rod. At the end of the second forty years his rod parted the Red Sea. At the end of the first forty years, he rejected the rod of Egyptian authority, chose to suffer with his people.
第三個四十年期末，摩西用伊个杖擊打磐石。第二個四十年期末，伊个杖分開紅海。第一個四十年期末，伊棄絕埃及權柄个杖，揀選佮伊个百姓一同受苦。
At the end of the first period an Egyptian died, and at the end of the second period the military, firstborn and leadership of Egypt died. At the end of the third period the nation of Israel, Aaron and Moses had all died. These are three parallel histories that “line upon line” each represent 1844 unto 1863—the history of the third angel, which in turn represents 9/11 to the Sunday law, and the Pentecostal season when the waters of deliverance are poured out.
頭一個時期个末尾，有一個埃及人死脫；第二個時期个末尾，埃及个軍兵、長子並其領袖都死脫；第三個時期个末尾，以色列國、亞倫同摩西也全數死脫。此三段歷史乃係相對平行个歷史，「一行又一行」，各自表明 1844 到 1863——就是第三位天使个歷史；而這段歷史轉過來又表明自 9/11 到星期日法令个時期，以及五旬節个季節，彼時拯救个水要傾倒出來。
Moses is at both rebellions at Kadesh, and the Kadesh rebellions are both capstones in their respective periods. They both represent 1863, which is also the capstone of the period of the third angel, starting with the alpha in 1844 unto the capstone of 1863. When considering the marvelous light of the stone that begins as the foundation and ends as the cap stone it is recognized that the capstone is always prophetically larger. The few drops at the beginning of the Pentecostal season, leading to the full outpouring at the capstone on the day of Pentecost, illustrates this truth.
摩西喺加低斯两次背逆之中侪喺场，而加低斯个两次背逆，侪各自成为其所属时期个顶石。伊拉两者侪表明一八六三年；一八六三年也正是第三位天使时期个顶石，自一八四四年个阿尔法起首，直到一八六三年个顶石。咾，当人思想彼块石头个奇妙亮光——伊起首为根基，终局为顶石——就会认出，按预言个意义，顶石总归更加宏大。五旬节时节起头个几滴甘霖，领到五旬节正日顶石之时个全然浇灌，正说明此真理。
At 9/11, the sprinkling began and it ends at the full outpouring at the Sunday law. This truth identifies Moses’ sin at the second and omega Kadesh as a greater sin than the rebellion in the first alpha Kadesh rebellion. The alpha rebellion produced the death of an entire nation, and omega rebellion produced the death of one man (Moses), but the one man’s sin was greater than the entire nations corporate sin. The man who sins dies, and at that level there is no distinction between the sins of Moses or any other Israelite, but prophetically Moses’ striking Christ a second time was greater, for it was the capstone of that forty-year period.
自九一一起，洒血个预表开始，终结于主日法令辰光个完全倾注。此项真理表明，摩西勒第二个、亦即俄梅伽迦低斯所犯个罪，比头一个阿尔法迦低斯背叛当中个悖逆更为重大。阿尔法个背叛导致一整个国民个死亡；俄梅伽个背叛则导致一个人（摩西）个死亡；然而，此一人个罪，比全体国民共同个罪更为重大。犯罪个人必定死；勒此一层面上，摩西个罪搭任何一个以色列人个罪并无分别；但就预言个意义而言，摩西第二次击打基督，其罪更大，因为此举乃是彼四十年时期个顶石。
The rebellion of Moses at the second omega Kadesh was a greater sin than the rebellion of the children of Israel rejecting the message of Joshua and Caleb. Moses prophetically stands at 1863, where he dies in the wilderness for his rebellion. Moses also stands at 1863, where the former covenant people die in the wilderness for their rebellion, but Moses did not participate in that rebellion. 1863 aligns with the Sunday law, as does Aaron’s rebellion of the golden calf. That history, which aligns with Kadesh, 1863, and the Sunday law, Moses is praying to see God’s glory.
摩西㑚第二个俄梅戛加低斯个背叛，比以色列子民拒绝约书亚同迦勒信息个背叛更加是大罪。摩西喺预言之中站勒1863，伊为着自家个背叛死勒旷野里。摩西也站勒1863，旧约之民为着伊拉个背叛死勒旷野里，不过摩西并呒没参与迭场背叛。1863对应礼拜日法，正如亚伦拜金牛犊个背叛也对应礼拜日法。迭段历史，与加低斯、1863同礼拜日法相对应，摩西正喺祈求要看见上帝个荣耀。
Kadesh represents 1863, and Moses is at both Kadesh’s, so upon two biblical witnesses, who are both cap stones we establish that the third forty-year period which does not end at Kadesh represents 1863 as well. There ‘Moses the unsanctified’ is crucifying Christ afresh, as he rejects the Rock. In 1863, and the giving of the Law at Sinai, ‘Moses the sanctified’ is seeking Gods’ character. In 1863 Moses represents a wise and also a foolish virgin.
加低斯表征1863年，摩西勒两个加低斯侪勒场；故此，凭着圣经里两个见证——伊拉两个侪是顶石——阿拉得以确立：第三个四十年时期，虽弗勒加低斯终结，也同样表征1863年。勒该搭，“弗成圣个摩西”因弃绝磐石，正是重新将基督钉十字架。勒1863年，并西奈山颁布律法个事体里，“成圣个摩西”却勒寻求上帝个品格。勒1863年，摩西既表征智慧个童女，也表征愚拙个童女。
“The Pharisee and the publican represent two great classes into which those who come to worship God are divided. Their first two representatives are found in the first two children that were born into the world.” Christ’s Object Lessons, 152.
「法利賽人同稅吏，代表咾凡來敬拜上帝者所分成个兩大類。伊拉頭兩個代表人物，就見於世上頭兩個出世个囡兒。」《基督个比喻實訓》，152。
At Kadesh and 1863, Moses represents “two great classes into which those who” “worship God are divided”. Moses is an example of the one hundred and forty-four thousand as is Peter.
喺加低斯同1863年，摩西代表「敬拜上帝之人所分成个兩大等類」。摩西係十四萬四千个一個表樣，彼得亦然。
“For each of the classes represented by the Pharisee and the publican there is a lesson in the history of the apostle Peter. In his early discipleship Peter thought himself strong. Like the Pharisee, in his own estimation he was ‘not as other men are.’ When Christ on the eve of His betrayal forewarned His disciples, ‘All ye shall be offended because of Me this night,’ Peter confidently declared, ‘Although all shall be offended, yet will not I.’ Mark 14:27, 29. Peter did not know his own danger. Self-confidence misled him. He thought himself able to withstand temptation; but in a few short hours the test came, and with cursing and swearing he denied his Lord.” Christ’s Object Lessons, 152.
“法利賽人同埋稅吏所代表个兩等人，㑚使徒彼得个歷史裡向，各有一个教訓。彼得初初作門徒个辰光，自以為剛強。伊像法利賽人一樣，照伊自家个估量，伊「不像別樣个人。」當基督喺伊受賣个前夜，預先警戒伊个門徒講：「今夜，爾等都要為着我跌倒，」彼得就滿有把握个宣告講：「眾人雖然都要跌倒，我總弗會。」馬可福音 14:27, 29。彼得並弗曉得自家个危險。自恃自信迷惑了伊。伊想自家能抵擋試探；弗過短短几个鐘頭，試驗就臨到了，伊竟發咒起誓，弗認伊个主。”《基督比喻實訓》，152。
At the Sunday law, which is 1863, Peter represents two classes. Those who receive the mark of the beast or those who receive the seal of God. When Jesus changed Simon’s name to Peter, it symbolized the one-hundred and forty-four thousand. That understanding is also symbolized by multiplying Peter’s name using the number from the letter position in the English alphabet. If we use that same technique on 1863, we get 144.
到咾禮拜日法令个辰光，也就是 1863 年，彼得表明兩班人：或者是領受獸个印記个人，或者是領受上帝印記个人。耶穌替西門改名叫彼得个辰光，伊象徵一十四萬四千人。此種理解也由一種象徵表示出來，就是照英文字幕在字母表裡向个次序數字來乘算彼得个名字。若是我儕拿同樣个方法用在 1863 身浪，就會得著 144。
Two of the three symbols of Moses which align with 1863, establish that the third period must align also. The two lines of Kadesh identify the story of the wise and foolish virgins, and the third period identifies an attempt to employ human effort to accomplish a godly work. To trust in human power as did Moses with the Egyptian represents trust in human authority over ordained authority.
摩西三个同1863相对应个表号当中，有两个既然已经确立，第三个时期也必定同样相对应。加低斯个两条线指出智慧个童女同愚拙个童女个故事，而第三个时期则指出一种想要运用人个努力去成就神圣工作个企图。信靠人个能力，正像摩西当初对待埃及人个样式，就代表倚靠人个权柄过于所设立个权柄。
Sister White states her husbands, “relation to the people of God was similar, in some respects, to that of Moses to Israel.” In 1863, Moses was represented by James White. In 1863, James White is slaying an Egyptian, striking Christ a second time and praying for the rebels who rejected the message of “rest” set forth by Joshua and Caleb. Moses is both a foolish virgin when he struck the Rock a second time and a wise virgin as he interceded for the rebels of Israel.
怀爱伦姊妹讲，佢丈夫“搭上帝子民个关系，喺某些方面，佮摩西搭以色列个关系相像。” 喺1863年，摩西系由雅各·怀爱代表个。喺1863年，雅各·怀爱正喺杀一个埃及人，第二遍击打基督，并且为那些弃绝约书亚佮迦勒所提出个“安息”信息个悖逆者祈祷。摩西既系一个愚拙个童女，因为佢第二遍击打磐石；又系一个聪明个童女，因为佢为以色列个悖逆者代求。
We will close this article with the passage in Numbers fourteen where Moses is at 1863, when he is given a view of God’s glory in the parallel history represented by the golden calf rebellion.
倷要用《民數記》第十四章个經文來結束此篇文章；該處，摩西所立个地位對應着1863年，伊喺金牛犢背叛所表明个平行歷史當中，蒙賜得見上帝个榮耀。
In the passage the Lord asks “how long” would he have to deal with the rebels of Israel, which is the same question Isaiah asked the Lord in chapter six. Notice that the book of Numbers places this history in the period when the earth is lightened with God’s glory, as the angels also marked in verse three of Isaiah six. 9/11 was the foundation stone of the history of 1844 to 1863 and the Sunday law is the capstone. The setting in Numbers is nothing less than an illustration of the song or the parable of the vineyard, as ancient Israel is being passed by as the Lord entered into covenant with Joshua.
㗚隻段落裡，主問「要到幾時」伊還要對付以色列个悖逆之人；遮个問題，也正是以賽亞在第六章向主所問个同樣問題。請注意，《民數記》將遮段歷史擺勒大地因着上帝个榮耀得着照亮个時期，正如《以賽亞書》第六章第三節裡天使也有標明个一樣。9/11 是 1844 到 1863 歷史个基石，主日法乃是頂石。《民數記》个背景，無非就是葡萄園之歌、抑或葡萄園比喻个一幅圖解，因為當主與約書亞立約个時候，古代以色列正被越過。
And all the congregation lifted up their voice, and cried; and the people wept that night. And all the children of Israel murmured against Moses and against Aaron: and the whole congregation said unto them, Would God that we had died in the land of Egypt! or would God we had died in this wilderness! And wherefore hath the Lord brought us unto this land, to fall by the sword, that our wives and our children should be a prey? were it not better for us to return into Egypt? And they said one to another, Let us make a captain, and let us return into Egypt.
全會眾攏提高聲來號啕；百姓該夜哭泣。以色列眾子民攏向摩西及亞倫發怨言；全會眾對伊拉講：「巴不得阮死勒埃及地！抑是巴不得阮死勒者個曠野！耶和華為甚麼帶阮到者地，互阮倒勒刀下，互阮个妻子及囝仔成做掠物？阮轉去埃及，豈勿是較好？」伊拉就彼此講：「阮來立一个頭目，轉去埃及罷！」
Then Moses and Aaron fell on their faces before all the assembly of the congregation of the children of Israel. And Joshua the son of Nun, and Caleb the son of Jephunneh, which were of them that searched the land, rent their clothes: And they spake unto all the company of the children of Israel, saying,
迭歇，摩西搭亚伦就当以色列子民全会众个众人面前伏勒地浪。嫩个儿子约书亚搭耶孚尼个儿子迦勒，就是去窥探过那地方个人，也撕裂自家个衣裳；伊拉向以色列子民全会众个众人讲：
The land, which we passed through to search it, is an exceeding good land. If the Lord delight in us, then he will bring us into this land, and give it us; a land which floweth with milk and honey. Only rebel not ye against the Lord, neither fear ye the people of the land; for they are bread for us: their defence is departed from them, and the Lord is with us: fear them not.
我伲所经过去窥探个该块地，实在是极其美好个地。若是主喜悦我伲，伊就要领我伲进到该块地，把伊赐给我伲；该是一块流奶与蜜个地。只是侬伲弗可背叛主，也弗要惧怕该地个百姓；因为伊拉不过是我伲个食粮：伊拉个荫庇已经离开伊拉，主却与我伲同在；弗要怕伊拉。
But all the congregation bade stone them with stones. And the glory of the Lord appeared in the tabernacle of the congregation before all the children of Israel. And the Lord said unto Moses, How long will this people provoke me? and how long will it be ere they believe me, for all the signs which I have shewed among them?
然则全会众都讲要拿石头掼煞伊拉。耶和华个荣光，就勒会幕里向以色列众子民显现。耶和华对摩西讲：「迭个百姓还要触犯我到几时？我勒伊拉中间所显个一切神迹以后，伊拉还勿信我，要到几时呢？」
I will smite them with the pestilence, and disinherit them, and will make of thee a greater nation and mightier than they.
我要用瘟疫击打伊拉，废弃伊拉个产业；我却要使侬成为一国，比伊拉更大、更强。
And Moses said unto the Lord, Then the Egyptians shall hear it, (for thou broughtest up this people in thy might from among them;) And they will tell it to the inhabitants of this land: for they have heard that thou Lord art among this people, that thou Lord art seen face to face, and that thy cloud standeth over them, and that thou goest before them, by day time in a pillar of a cloud, and in a pillar of fire by night. Now if thou shalt kill all this people as one man, then the nations which have heard the fame of thee will speak, saying, Because the Lord was not able to bring this people into the land which he sware unto them, therefore he hath slain them in the wilderness.
摩西对耶和华讲：“埃及人必定会听见这事；因为侬曾用侬个大能，从彼中间领起此百姓。伊拉也会传给此地个居民；因为伊拉已经听见，耶和华啊，侬在此百姓中间，耶和华啊，侬系面对面显现个；侬个云彩停立在伊拉头顶；侬日间在云柱中行在伊拉前头，夜间在火柱中行在伊拉前头。现今若侬把此百姓像一人一般尽都杀脱，格末，听见侬名声个列国必要讲：因为耶和华无力将此百姓领进伊向伊拉起誓应许个地，所以就把伊拉杀在旷野里。”
And now, I beseech thee, let the power of my Lord be great, according as thou hast spoken, saying, The Lord is longsuffering, and of great mercy, forgiving iniquity and transgression, and by no means clearing the guilty, visiting the iniquity of the fathers upon the children unto the third and fourth generation. Pardon, I beseech thee, the iniquity of this people according unto the greatness of thy mercy, and as thou hast forgiven this people, from Egypt even until now.
现今我求侬，愿我主个权能显大，照侬所讲个话，说：主乃恒久忍耐，且有丰盛个怜悯，赦免罪孽搭过犯；只是断弗以有罪个为无罪，必追讨父辈个罪孽到子孙，直到三代四代。我求侬，照侬怜悯个广大，赦免这百姓个罪孽；正如侬从埃及直到如今，一直赦免这百姓一样。
And the Lord said, I have pardoned according to thy word: But as truly as I live, all the earth shall be filled with the glory of the Lord.
耶和華講：我照儂个話赦免了；總要我指着我个永生起誓，遍地必要充滿耶和華个榮耀。
Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice; Surely they shall not see the land which I sware unto their fathers, neither shall any of them that provoked me see it: But my servant Caleb, because he had another spirit with him, and hath followed me fully, him will I bring into the land whereinto he went; and his seed shall possess it. (Now the Amalekites and the Canaanites dwelt in the valley.) Tomorrow turn you, and get you into the wilderness by the way of the Red sea.
因爲凡是见过我个荣耀并我在埃及搭旷野所行个神迹个人，到如今已十遍试探我，也弗听从我个声音；伊拉断断看弗见我向伊拉列祖所起誓应许个那块地，凡惹我发怒个人，也一个都看弗见：只是我个仆人迦勒，因爲伊心里另有一种灵，也专一跟从我，我就要领伊进去伊所去过个那块地；伊个后裔也要承受那地。（亚玛力人搭迦南人住勒山谷里。）明朝侬拉转回，从红海个路进旷野去。
And the Lord spake unto Moses and unto Aaron, saying, How long shall I bear with this evil congregation, which murmur against me? I have heard the murmurings of the children of Israel, which they murmur against me. Say unto them, As truly as I live, saith the Lord, as ye have spoken in mine ears, so will I do to you: Your carcases shall fall in this wilderness; and all that were numbered of you, according to your whole number, from twenty years old and upward, which have murmured against me, Doubtless ye shall not come into the land, concerning which I sware to make you dwell therein, save Caleb the son of Jephunneh, and Joshua the son of Nun. But your little ones, which ye said should be a prey, them will I bring in, and they shall know the land which ye have despised. But as for you, your carcases, they shall fall in this wilderness. And your children shall wander in the wilderness forty years, and bear your whoredoms, until your carcases be wasted in the wilderness. After the number of the days in which ye searched the land, even forty days, each day for a year, shall ye bear your iniquities, even forty years, and ye shall know my breach of promise.
耶和華對摩西並亞倫講說：「我忍受該能久，有這班邪惡个會眾向我發怨言？以色列子民向我所發个怨言，我已經聽見了。儂要對伊拉講：主耶和華講，我指著我个永生起誓，照儂拉講勒我耳朵裡个話，我必要照樣待儂拉：儂拉个屍首必要倒勒該野地裡；儂拉中間凡經點數个，照儂拉全部个總數，自二十歲以外，凡向我發怨言个，決斷弗得進入我起誓應許叫儂拉住勒其中个地；惟有耶孚尼个兒子迦勒，並嫩个兒子約書亞，纔得進去。總總儂拉个小囡，就係儂拉所講要做掠物个，我卻要領伊拉進去；伊拉必要曉得儂拉所藐視个地。至於儂拉，儂拉个屍首必要倒勒該野地裡。儂拉个兒女必要勒野地漂流四十年，擔當儂拉个淫行，直到儂拉个屍首勒野地裡滅盡。照儂拉窺探該地个日數，共四十日，一日頂一年，儂拉必要擔當儂拉个罪孽四十年；儂拉也必要曉得我個背約。」
I the Lord have said, I will surely do it unto all this evil congregation, that are gathered together against me: in this wilderness they shall be consumed, and there they shall die. And the men, which Moses sent to search the land, who returned, and made all the congregation to murmur against him, by bringing up a slander upon the land, Even those men that did bring up the evil report upon the land, died by the plague before the Lord.
我耶和华已经讲过，我定要向迭个聚拢来敌挡我个恶会众施行此事：伊拉要拉此旷野里灭尽，也要拉该搭死。摩西所差去窥探该地个那些人，转来以后，因着传扬毁谤该地个恶信，叫全会众向伊发怨言；就是那些传该地恶信个人，都拉耶和华面前遭瘟疫死脱。
But Joshua the son of Nun, and Caleb the son of Jephunneh, which were of the men that went to search the land, lived still. Numbers 14:1–38.
獨有嫩個兒子約書亞搭耶孚尼個兒子迦勒，伊拉是去窺探該地之人中個兩位，仍舊存活。民數記 14:1–38。
We will continue these thoughts in the next article.
阿拉会勒下一篇文章里继续这些思想。