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.
後雨嘅信息，乃係一個警告，指出恩門即將關閉，同時亦係一個呼召，要人作個人嘅預備。呢兩個概念，喺以賽亞異象嘅第十章同第十一章之中被表明出嚟；而且，呢一切乃係置於《但以理書》第十一章信息嘅背景之下——嗰信息喺1989年被解封，而其中隱藏嘅歷史，則喺十四萬四千人受印嘅時期被揭開；喺呢個異象中，佢哋係由以賽亞同佢嘅眾子所代表。呢兩條線合埋一齊，就構成對亞哈斯嘅警告；亞哈斯所代表嘅，乃係老底嘉人，佢哋對呢兩條貫穿聖經預言之內部與外部嘅線，毫無「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 與 啟示錄 11:11 呈現同一個內在與外在嘅表徵；但以理代表外在，啟示錄代表內在。呢兩個內在與外在嘅「章節經文」同第十章同第十一章嘅外在與內在信息直接相連，而佢哋亦都喺 以賽亞書 11:11 如此相連。
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.
以賽亞書第六章就是9/11，並指出以賽亞在9/11被潔淨並受膏，成為一位使者。由第七章起，乃是對於在9/11臨到之信息的綱要。第十章乃是在指明但以理書第十一章最後六節的角色，因為那是於1989年末時所開啟封印的信息。
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.”
以賽亞書第十一章代表九一一，以及以賽亞同佢信息所受嘅膏立。第一節藉着「耶西」同第十節連繫起來，而第十節話：「到那日」，第十一節就接着話：「到那日，主必二次伸手，救回自己百姓中所餘剩的。」
That day was 1850.
嗰一日係1850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.
耶西的樹幹必生出一條枝子；他的根必長出一嫩枝。耶和華的靈必住在他身上，就是智慧和聰明的靈，謀略和能力的靈，知識和敬畏耶和華的靈。 他必以敬畏耶和華為樂；審判不憑眼見，斷事也不憑耳聞。 卻要以公義審判貧窮人，以正直為地上的謙卑人斷事；並要以口中的杖擊打大地，以嘴唇的氣殺戮惡人。 公義必當他腰間的帶子；信實必當他脅下的帶子。 豺狼必與綿羊羔同住，豹子必與山羊羔同臥；牛犢、少壯獅子與肥畜同群；小孩子要牽引牠們。 母牛必與熊同食；牠們的崽子必一同躺臥；獅子必吃草，與牛一樣。 吃奶的孩子必玩耍於虺蛇的洞口；斷奶的嬰孩必按手在毒蛇的穴上。 在我聖山的遍處，這一切都不傷人，不害物；因為認識耶和華的知識必充滿遍地，好像水充滿海洋一般。
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 到那日，必有耶西的根立作萬民的大旗；列國都必尋求他；而他的安息必有榮耀。
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 到那日，主必第二次伸手，救贖祂子民所餘剩的，就是從亞述、埃及、巴忒羅、古實、以攔、示拿、哈馬，並海島所剩下來的。
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 佢必為列國豎立大旗，招聚以色列被趕散嘅人，又從地極四方聚集分散嘅猶大人。
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.
以法蓮的嫉妒也必消退；猶大的仇敵必被剪除。以法蓮必不嫉妒猶大，猶大也必不擾害以法蓮。佢哋卻要向西飛撲喺非利士人嘅肩頭上，一同擄掠東方嘅人；佢哋要伸手攻擊以東同摩押；亞捫人必順服佢哋。
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.
耶和華必將埃及海的海汊全然毀滅；又必以祂猛烈的風向那河揮手，擊打那河，使其分為七條溪流，令人可以穿鞋而過。祂為自己餘剩的子民，就是從亞述所剩下來的，必有一條大道；正如以色列從埃及地上來的那日一樣。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.
第一節話：「從耶西的本必發一條；從他根生的枝子必結果實。耶和華的靈必住在他身上。」對基督呢個大有能力嘅描述繼續落去；然而，呢個描述所適用嘅，更在於末後的日子，過於以賽亞的時代，甚至過於基督在世與人同行的日子。
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.
仔細閱讀便可看出，第一至第九節全都是指出基督嘅各樣特徵，而到第十節就話：「必有一條杖生出來。」由第一節直到第十節，整個思想脈絡之中並無任何中斷。第十節話：「到那日」，呢件事就必須同第一節所講嘅，發生喺同一日。第十節同第一節都指出「根」，並且藉此將呢兩節一行接一行咁連繫起來。
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.
第一節同第十節一同宣告：「必有一根杖由耶西的本發出，必有一枝條由他根而生：到那日，必有耶西的根立作萬民的大旗；外邦人必尋求他：而他的安息必有榮耀。」
A “rod” is a symbol of authority.
「杖」乃權柄嘅象徵。
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.
婦人生咗一個男孩子，係將要用鐵杖轄管萬國嘅；佢嘅孩子被提到神嗰度，並到佢嘅寶座那裡。啟示錄 12:5。
A “rod” is a symbol of selection, division and separation.
「杖」乃係揀選、分別同分離嘅象徵。
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.
摩西就把那些杖放在耶和華面前、在法櫃的帳幕裏。到了第二天，摩西進了法櫃的帳幕；看哪，利未家亞倫的杖已經發了芽，生出花苞，開了花，並且結了熟杏。摩西就把所有的杖從耶和華面前拿出來，給以色列眾人看；他們看見了，各人就拿回自己的杖。耶和華對摩西說：「你要把亞倫的杖拿回來，放在法櫃前存留，作為警戒悖逆之子的記號；這樣，你就可以使他們向我發的怨言止息，免得他們死亡。」摩西就這樣行；耶和華怎樣吩咐他，他就怎樣行。民數記 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.
亞倫發芽的杖指出咗後雨時期中嘅一根「杖」，因為喺十三根「杖」之中，唯有亞倫嗰根「杖」發咗芽。發芽乃係後雨時期嘅象徵；到嗰時，神必顯明分別，將嗰十二根悖逆、聲稱自己擁有後雨信息嘅「杖」區分出嚟；正如以利亞藉着火所作嘅證明一樣，標示出真與假之間嘅分別。「杖」亦都係量度同審判嘅象徵。
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.
有一根葦子賜給我，好像杖一樣；那天使站着，說：「起來，將神的殿和祭壇，並在殿中敬拜的人，都量一量。」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.
那由耶西的幹所發出來的「杖」，而「耶西」意即「站立出來」，正如聖經預言中的路標一樣。法勒斯乃是耶西實際的「根」，而「法勒斯」意即「破口、衝出或分散」。法勒斯就是耶西血統的根源或起始。「耶西的根」因此乃是阿拉法法勒斯的象徵，而俄梅戛乃是耶西，就是起初與末後。耶西的根始於一次分散（法勒斯），終於一個人站立的路標。按預言而論，眾人站立起來乃是國度的標記。在聖經中，法勒斯開始了一條血統，在他出現之前並無任何連結，而他的名字意即破裂，因此，他的家譜記錄和他的名字都表明法勒斯乃是起頭，從而使耶西成為終結。麥基洗德也是一位聖經人物，被指明並無先前的譜系，法勒斯的情況亦然。法勒斯的根包含這真理：他代表麥基洗德的祭司職分，就是亞伯拉罕曾向其納十分之一的那一位。
The order of Melchizedek is the priestly order of Christ.
麥基洗德嘅等次，乃係基督祭司嘅等次。
Whither the forerunner is for us entered, even Jesus, made an high priest for ever after the order of Melchisedec. Hebrews 6:20.
先鋒已經為我哋進入幔內，就係耶穌，照住麥基洗德嘅等次，成了永遠的大祭司。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.
耶西嘅根乃係麥基洗德嘅祭司職分，而起頭必須反映結局。耶西代表麥基洗德祭司職分最後興起嘅一班人；按以賽亞所言，佢哋乃係向列國所立嘅旌旗。
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.
「莖」嘅意思係「砍伐（樹木）；樹幹或樹樁（無論係被砍倒，或係被栽種嘅）」，而呢個「莖」係由一個被越過咗嘅國度生長出嚟，正如但以理書第四章入面嘅尼布甲尼撒一樣。喺先知性嘅意義上，樹就係國度；而當一個國度終結嗰陣，嗰棵樹就已經被砍倒。
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.
經文中嘅「莖」係從樹樁生出嚟——唔係由上面嘅枝子出嚟。由樹樁所代表、先前嘅國度之中，有一根「杖」——即權柄嘅象徵——生出，而呢個權柄係以嗰根「杖」有冇結出後雨信息嘅「嫩芽同花朵」為根據。呢個權柄，乃係源自一個先前已經被砍低嘅國度。
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」乃是「耶西的根」；而從「樹橔」所出的「枝幹」，乃是出自那樹橔；其根就是耶西的根。那產生權柄的枝幹是從樹橔而出，但那枝子卻是從根而出——而那根就是大旗。根是起初，終結乃是枝子。
The word “branch” means watchman or waymark. Isaiah informs us the Branch comes at the Sunday law.
「枝子」一詞嘅意思係守望者，或者路標。以賽亞話畀我哋知，呢位枝子係喺星期日法令來到嘅時候出現。
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.
到那日，必有七個女人拉住一個男人，說：「我們必吃自己的食物，穿自己的衣服；只求你容我們歸你名下，好除掉我們的羞恥。」到那日，耶和華的苗裔必華美尊榮，地的出產必為以色列逃脫的人顯為佳美榮耀。那時，留在錫安、存留在耶路撒冷的，必稱為聖；凡記在耶路撒冷活人之中的，都必如此。當主以審判的靈和焚燒的靈，洗去錫安女子的污穢，又從其中除淨耶路撒冷的血污的時候。以賽亞書 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.
七個婦人所捉住嘅「一個男人」就係教皇；到咗星期日法案之時，佢成為「那屬於七者之第八位」，假冒方舟上嘅八個靈魂。到咗星期日法案，「到那日」，「耶和華的苗必華美尊榮」；「當主洗去錫安女子的污穢，又以審判的靈和焚燒的靈，將耶路撒冷中間的血除淨。」藉着審判的靈同焚燒的靈所成就嘅潔淨，乃係由瑪拉基書第三章中嘅立約之使者，喺星期日法案之時完成。「華美的苗」就係十四萬四千人；佢哋唔係出於樹樁，而係出於耶西的根；呢根就係大旗。
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.
佢哋嘅權柄，係由一根杖所表徵；呢根杖乃係出自一個已經傾覆咗之國度嘅枝子。非拉鐵非國度由1856年至1863年間傾覆，而喺嗰個已傾覆之國度中所建立嘅權柄，會喺星期日法案之時重新建立。當嗰作為旗號嘅枝子被舉起之時，十四萬四千人中老底嘉嘅運動，就會轉變成十四萬四千人中非拉鐵非嘅運動。到嗰時，嗰出自米勒派或非拉鐵非國度嘅權柄，或者杖，就由一把放喺以利亞敬身上嘅鑰匙所表徵，正如以賽亞書22:22所記。
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.
我必將大衛家嘅鑰匙放喺佢肩頭上；佢開，就冇人能關；佢關，就冇人能開。以賽亞書 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.
呢節經文標誌住 1844 年 10 月 22 日，並指出以利亞敬領受咗一條「鑰匙」。喺前面兩節經文入面，老底嘉嘅權柄由舍伯那手上被奪去，轉交畀以利亞敬。到咗星期日法案之時，昔日曾賜予蒙揀選之約民嘅權柄，會由老底嘉第七日安息日會王國奪去，轉交畀非拉鐵非運動之一百四十四千人嘅王國——呢個就係榮耀之國。
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.
耶穌對佢哋話：「但你哋話我是誰呢？」西門彼得回答話：「你是基督，是永生神的兒子。」耶穌回答佢話：「西門巴約拿，你是有福的；因為這不是屬血肉的指示了你，乃是我在天上的父指示你的。我還告訴你，你是彼得，我要把我的教會建造在這磐石上；陰間的門不能勝過她。我要把天國的鑰匙給你；凡你在地上所捆綁的，在天上也要捆綁；凡你在地上所釋放的，在天上也要釋放。」馬太福音 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.
權柄之杖，以賜給彼得嘅鑰匙作為表徵，喺以賽亞書 22:22 被放喺以利亞敬嘅肩頭上。彼得代表嗰十四萬四千人當中嘅枝子；呢班人喺主日法令之前，正要與基督立約。喺該段經文入面，彼得身處該撒利亞腓立比，即但以理書第十一章第十三至十五節所指嘅帕紐姆。佢嘅名被更改，表明一種立約嘅關係；而「彼得」呢個名字，若按每個字母所在位置嘅數值相乘，所得之數等於 144,000。當舍伯那像球一樣被拋進田野之時，被放喺以利亞敬身上嘅權柄，或杖，或鑰匙，就係嗰根「杖」；呢根杖乃係由非拉鐵非米勒派復臨信仰主義自 1856 年至 1863 年間被砍下之後所留下嘅樹樁而出。
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.
彼得喺麥子同稗子分開嘅時候，正領受上帝立約子民嘅權柄，因為麥子將要被舉起，成為五旬節嘅搖祭餅。稗子首先被分開，正如五旬節搖祭餅中嘅酵，藉着烘焙嘅過程被除去所表明嘅一樣。杖或鑰匙嘅權柄，乃係出自一個傾覆咗嘅國度所剩下嘅樹樁；而作為旌旗嘅枝子，乃係出自耶西嘅根，並且就係耶西嘅根，因為耶穌以一件事嘅起頭去說明一件事嘅終局。根係起頭，枝子係終局。呢個先知性嘅應用，無論係基督時代，抑或今日，嗰啲吹毛求疵嘅猶太人都無法明白，因為呢乃係後雨方法論嘅首要原則，亦都被表述為大衛家嘅鑰匙。呢把鑰匙打開咗原本關閉住嘅大衛家之門。呢把鑰匙打開通往天上聖所——大衛家——嘅門。1844年10月22日嘅阿爾法，喺星期日法令嘅歐米伽中重演。
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.
耶西的兒子大衛記下了一個奧祕；此奧祕在基督在世的日子，為與那些強辯的猶太人一切進一步的辯論劃上句號，也因此標誌着祂向猶太人所作見證的終結。
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.
大衞的詩。耶和華對我主說：你坐在我的右邊，等我使你的仇敵作你的腳凳。耶和華必使你能力的杖從錫安伸出來：你要在你仇敵中間掌權。當你施展大能的日子，你的子民都必甘心獻上自己；你的少年人以聖潔的妝飾為衣，如清晨的甘露，從晨曦的胎中歸與你。耶和華起了誓，決不後悔：你是照着麥基洗德的等次，永遠為祭司。詩篇 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.
帕勒摩尼決定將呢段經文置於《詩篇》110篇；當然，喺數學嘅世界裏，呢又係另一個被公認為特殊嘅數字。「220」嘅一半，同埋「11」嘅十倍，都會令人預期「110」呢個數字必定具有某種意義；而事實確係如此——正如呢段經文本身一樣。呢係大衛嘅詩歌，而大衛乃係十四萬四千人嘅表號，所以呢係葡萄園之歌裏面嘅一節，亦即摩西同羔羊之歌。佢指出葡萄園先前嘅園戶幾時被越過，而葡萄園又幾時被交託畀十四萬四千人。當嗰件事發生嘅時候，就係「你能力嘅日子」，與五旬節時期頂峰之際嘅五旬節能力相呼應。
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.
神嘅子民喺佢哋帶着「你少年時的甘露」、由「清晨的腹中」而出嘅日子，必然「甘心樂意」。新生乃係歸正同生命嘅一個說明。嗰十四萬四千人喺2023年7月由腹中被取出，並且帶着佢哋少年時的甘露而生，因為佢哋係生於子夜呼聲嘅信息之中；呢件事喺起初，即喺米勒派嘅「幼年」時期，亦曾經發生。呢係同一樣嘅甘露，因為呢係喺奧米加歷史之內對阿爾法歷史嘅重演。喺佢哋「得權能」嘅「日子」，當舍伯那由佢嘅「職位」被逐「離開」，由佢嘅「境況」被拉「下來」，以利亞敬被拉「下來」之時，嗰十四萬四千人被立為奧米加祭司，因為佢哋係照住麥基洗德嘅等次而立；因為嗰十四萬四千人必不嘗死味，或者如同麥基洗德一樣，佢哋係永遠為祭司。
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.
喺「祂權能之日」，主必「由錫安伸出祂能力的杖」。祂國度之權柄，無論係恩典（稱義）抑或榮耀（成聖），都已經放喺嗰啲戴住祂榮耀冠冕嘅人身上，因為佢哋代表祂嘅國度。佢哋由錫安被差遣出去，因為錫安所表明嘅意義，乃係十四萬四千人之旌旗。
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.
法利賽人聚集嘅時候，耶穌問佢哋，話：「你哋對基督點睇？佢係邊個嘅子孫呢？」佢哋回答佢：「大衛嘅子孫。」
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?
耶穌對他們說：「咁樣，大衛被聖靈感動，點解稱他為主，話：『主對我主說：你坐在我右邊，等我使你嘅仇敵作你嘅腳凳。』大衛既然稱他為主，他又點會是大衛的子孫呢？」
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.
冇有人能回答祂一句話；從那日起，也冇有人再敢問祂甚麼。馬太福音 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.
大衛就阿拉法同俄梅戛而言、即起初與終末、與基督之間嘅先知性關係，乃係「律上加律」方法論嘅首要規則；而嗰條規則，爭辯不休嘅猶太人所不能測透，正如老底嘉嘅基督復臨安息日會信徒亦不能明白：喺午夜呼聲信息期間，米勒派嘅歷史，正係復臨運動幼年之時天上甘露傾注之所在。「你少年時的甘露」乃臨到嗰十四萬四千人身上，並且喺9/11開始灑下；而星期日法案就係「能力的日子」，屆時餘民要照麥基洗德嘅等次受膏為祭司。
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.
由老底嘉之基督復臨安息日會（爭戰中的教會）之樹樁，長出那枝子（凱旋中的教會）；而由耶西之根，那十四萬四千人——乃是那結出榮耀果子的枝子，在祂權能之日，被舉起成為搖祭。
We will continue these thoughts in the next article.
我哋將會喺下一篇文章繼續呢啲思想。
“Proverbs One
「箴言第一章」
“April 1, 1850 To the ‘Little Flock.’
「1850年4月1日 致『小群羊』。」
“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.
「親愛的弟兄們——主於一月二十六日賜我一個異象，現將之述說。我看見，上帝子民中有些人昏鈍沉睡，不過是半醒之狀，並沒有意識到我們現今所處的是甚麼時候；而那手持『塵掃』的『那人』已經進來了，並且有些人正處於被掃除的危險之中。我懇求耶穌拯救他們，再寬容他們片時，使他們得以看見自己可怕的危險，好叫他們可以在一切永遠太遲之前預備妥當。那位天使說：『毀滅正如猛烈的旋風一般臨到。』我懇求那位天使憐憫並拯救那些愛這世界、眷戀自己財產、不願與之割離，也不肯犧牲這些財物去催促使者前行、餵養那些因缺乏靈糧而將要滅亡之飢餓羊群的人。』
“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.
「當我見到可憐的靈魂因缺乏現代真理而將要滅亡，而有些自稱相信真理的人，竟因扣住所需的資財、不讓其用以推進上帝的工作，任由他們死去，這景象實在太過痛苦，我便求那位天使將此景從我眼前挪去。我看見，當上帝的聖工需要他們的一部分財產時，他們就像那位來到耶穌跟前的少年人一樣，[Matthew 19:16–22.] 憂憂愁愁地走了；而且不久，那氾濫的災殃便要越過，將他們的財物盡都掃去；到那時，要犧牲地上的財物、在天上積蓄財寶，就已經太遲了。」
“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.
「我隨後看見那榮耀的救贖主，何等美麗可愛；祂離開了榮耀的境界，來到這黑暗而孤寂的世界，為要捨去祂寶貴的生命而死，以義者代替不義者。祂忍受了殘酷的譏誚與鞭打，戴上了編織的荊棘冠冕，並且在園中汗如大血點滴下；當時全世界罪孽的重擔都壓在祂身上。天使問：『為甚麼？』噢，我看見了，也知道了，那是為了我們；祂為我們的罪受了這一切的苦，好叫祂藉着自己寶貴的血，把我們救贖歸於上帝。」
“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.
「跟住，又有一班人擺喺我面前；佢哋唔肯變賣今世嘅財物，藉住將真理傳畀嗰啲將要滅亡嘅人，以拯救佢哋；然而，耶穌正站喺父面前，為佢哋陳明自己嘅寶血、自己所受嘅苦難同埋自己嘅死；並且，上帝嘅使者正等候住，隨時預備將嗰救人嘅真理帶畀佢哋，好叫佢哋可以受永生上帝嘅印記所印。對於一啲自稱相信現代真理嘅人嚟講，竟然連咁少都唔肯做——即係將上帝自己嘅銀錢交畀使者；呢啲銀錢原是祂借畀佢哋，叫佢哋作管家管理嘅。」
“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.’
「跟住，嗰位受苦的耶穌，祂的犧牲同愛係咁深，甚至為咗佢哋捨命，又再一次擺喺我面前；跟住，又見到嗰啲自稱係祂跟從者之人的生活，佢哋擁有今世的財物，卻認為幫助救恩的聖工係一件咁重大嘅事。天使話：『咁樣的人可以進入天國嗎？』另一位天使回答：『唔可以，決不，決不，決不。凡對地上上帝的聖工漠不關心的人，喺上面永不能歌唱救贖之愛的詩歌。』」
“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.’
「我看見上帝喺地上所作嘅迅速工作，快要喺公義中被截短，而嗰啲迅捷嘅使者必須加緊前行，去尋找分散咗嘅羊群。有一位天使說：『人人都係使者嗎？唔，唔，上帝嘅使者係有信息嘅。』」
“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.
「我見到 神嘅聖工因着一啲四出奔走、卻冇從 神領受信息之人而受到攔阻，同時亦被羞辱。呢啲人將來必要向 神交代，佢哋喺奔走往來上所用嘅每一蚊，凡唔係佢哋本分應該去嘅地方所花費嘅，都要一一交賬；因為嗰啲金錢本來可以用嚟推進 神嘅聖工，而正因缺乏呢啲資源，靈魂就因缺乏屬靈糧食而飢餓至死；其實，如果 神所呼召、所揀選嘅使者有足夠嘅資源，呢啲屬靈糧食本來係可以由佢哋奉 神賜下畀眾人。」
“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.
「嗰場強烈嘅震動已經開始，並且仲會繼續落去；凡係唔願意為真理堅守不移、屹立不搖，並且為上帝同祂嘅聖工作出犧牲嘅人，都必被震出去。天使話：『你哋以為會有人被迫去犧牲嗎？唔，唔。呢必須係甘心樂意嘅奉獻。要買嗰塊田，必須付上一切。』——我向上帝呼求，求祂寬恕祂嘅子民；佢哋當中有啲人已經昏厥，甚至垂死。」
“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.
我睇見，凡有氣力用自己雙手勞力，並幫助維持這聖工的人，對於這份氣力所負的責任，正如別人對於自己的財產所負的責任一樣。
“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.
「跟住我看見，全能上帝嘅審判正迅速臨到。我懇求那位天使用佢嘅語言向眾民說話。佢說：『就算西奈山上一切嘅雷轟閃電，也不能打動那些不肯被上帝聖言明白真理所打動的人；天使的信息也同樣不能使他們醒悟。』」《Review and Herald》，1850年4月1日。