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.
晚雨的信息是一则关于恩典期即将结束的警告，同时也是对个人预备的呼召。这两个概念在以赛亚的异象中，即第十章和第十一章得以呈现；而这种呈现在但以理书第十一章的信息语境下进行，该信息于1989年被开启，其隐藏的历史在十四万四千人受印的时期被揭开，他们在异象中由以赛亚和他的儿子们所代表。这两条线索合在一起，对亚哈斯发出警告；亚哈斯代表那些老底嘉人，他们对贯穿圣经预言的这两条内在与外在的线索毫无“理解”。
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.
但以理书11:11和启示录11:11呈现相同的内在与外在对应，其中但以理书代表外在，启示录代表内在。这两处内外相对应的“章和节”与第十章和第十一章的外在与内在信息直接相连，并且它们在以赛亚书11:11中也是如此。
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.
以赛亚书第六章是9/11，并指明以赛亚在9/11被洁净并受膏为使者。第七章起，是那条在9/11到来的信息的纲要。第十章则是在界定《但以理书》第十一章最后六节的角色，因为那是在1989年末时被解封的信息。
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.”
以赛亚书第十一章象征9/11以及以赛亚的受膏和他的信息。第一节和第十节由“Jessie”联系在一起，第十节说：“到那日”，第十一节接着说：“到那日，主必再一次、第二次伸手，拯回他百姓所剩下的人。”
That day was 1850.
那一天是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.
必有一根嫩枝从耶西的树干生出，有一条枝子从他的根上发芽；耶和华的灵必住在他身上，就是智慧和聪明的灵、谋略和能力的灵、知识和敬畏耶和华的灵；他必以敬畏耶和华为乐；他审判不凭眼见，责备也不凭耳闻；却要以公义审判贫寒的人，以公平为地上的谦卑人申冤；他要用口中的杖击打那地，用嘴唇的气杀戮恶人。公义要作他腰间的带子，信实要作他胁下的带子。狼也要与羊羔同居，豹子要与山羊羔同卧；牛犊、少壮狮子和肥畜要在一处；小孩子要牵引它们。母牛与母熊要一同吃草；它们的幼崽要一同躺卧；狮子要像牛一样吃草。吃奶的婴孩要在蝮蛇的洞口嬉戏，断奶的孩子要把手伸进毒蛇的穴中。在我一切的圣山上，他们必不伤人、也不毁坏；因为认识耶和华的知识要充满全地，如同水充满海洋。
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 在那日，必有耶西的根，立作万民的旗号；外邦人必寻求他，他安息之所必大有荣耀。
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.
到那日，主必第二次伸手，从亚述、埃及、巴忒罗、古实、以拦、示拿、哈马，以及海中的众岛，收回他百姓中所剩的余民。
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 他必向列国竖立旗帜，招聚以色列被赶逐的人，又从地的四极聚集犹大分散的人。
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.
以法莲的嫉妒必消散，犹大的仇敌必被剪除；以法莲不再嫉妒犹大，犹大也不再扰害以法莲。他们必向西飞扑，落在非利士人的肩头上；他们要一同掠夺东方的人；他们要伸手制伏以东和摩押；亚扪的子孙必顺从他们。
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.
主必彻底毁灭埃及海的海湾；他要以他的大风在那河之上挥手，将它击打成七条支流，使人干着脚走过去。并且，为他百姓中从亚述所剩下的人，必有一条大道，像以色列从埃及地上来的那日一样。以赛亚书 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.
第一节说：“必有一根嫩枝从耶西的树干生出，从他根上必发出一枝；主的灵必停留在他身上。” 对基督的有力描绘还在继续，然而这段描写更适用于末后的日子，而不是以赛亚的时代，甚至也不是基督在世行走的日子。
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.
细读可知，第一节到第九节都在说明基督的特征，而第十节则说：“必有一根杖生出。”从第一节到第十节，思路没有中断。第十节说“到那日”，这必然与第一节在同一天。第十节和第一节都指出“根”，从而把这两节逐句连接在一起。
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.
第一节和第十节合起来说：“从耶西的本必发出一条嫩枝，从他的根必生出一条枝子；到那日，必有耶西的根，立作万民的旗号；外邦人必寻求他；他安息之所必大有荣耀。”
A “rod” is a symbol of authority.
“杖”是权威的象征。
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.
她生了一个男孩子，是将来要用铁杖辖管万国的；她的孩子被提到神那里，到了他的宝座。启示录 12:5
A “rod” is a symbol of selection, division and separation.
“杖”是拣选、划分和分离的象征。
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见证的会幕中、耶和华面前。到了次日，摩西进了见证的会幕；看哪，属利未家的亚伦的杖已经发了芽，生出苞，开了花，并且结出杏子。摩西就把所有的杖从耶和华面前拿出来，给以色列众人看；他们看了，各人都取了自己的杖。耶和华对摩西说：把亚伦的杖再放在见证前，存留作对悖逆之人的记号，使他们向我所发的怨言止息，免得他们死亡。摩西就这样行；耶和华怎样吩咐他，他就怎样行。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.
发芽的亚伦之杖表明，在晚雨时期，将有一根“杖”被鉴别出来，因为在十三根“杖”中，只有亚伦的“杖”发了芽。这发芽之事象征着晚雨时期：那时神要显明分别，使那十二根自称拥有晚雨信息的悖逆之“杖”与真伪的界限清楚；这也如同以利亚以火所作的示范，标明真假的分别。“杖”也象征丈量与审判。
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.
又赐给我一根像杖的苇子；天使站着说：起来，量一量神的殿、祭坛，以及在其中敬拜的人。启示录 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”从 Jessie 的“树干”中长出，而“Jessie”的意思是“凸显”，正如圣经预言中的路标那样。Pharez 才是 Jessie 的真正“根”，而 Pharez 的意思是“缺口、突围或分散”。Pharez 是 Jessie 血统的根或起点。因此，“Jessie 的根”象征着作为 alpha 的 Pharez，而 omega 则是 Jessie，也就是开始与结束。Jessie 的根以一次分散（Pharez）开始，并以一个人站立的路标为终点。人在预言中站立起来，标志着一个国度。在圣经中，Pharez 开启了一条血脉，在他出现之前没有任何连结，而他的名字意为断裂，因此他的家谱记录与他的名字都把 Pharez 标示为起点，使 Jessie 成为终点。Melchizedek 也是一位被认定没有先前家谱的圣经人物，与 Pharez 的情况相同。Pharez 的根包含这样一个真理：他代表的是 Melchizedek 的祭司职分，Abraham 曾向他纳十分之一。
The order of Melchizedek is the priestly order of Christ.
麦基洗德的等次就是基督的祭司等次。
Whither the forerunner is for us entered, even Jesus, made an high priest for ever after the order of Melchisedec. Hebrews 6:20.
我们的先锋，就是耶稣，已经为我们进入那里，并且照着麦基洗德的等次，成了永远的大祭司。希伯来书 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.
耶西的根乃是麦基洗德的祭司职分，起初必须映照末了。耶西代表麦基洗德祭司职分中最后兴起的一群人，照以赛亚所说，他们是给万国的旌旗。
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.
“stem”的意思是“砍伐（树木）；树的树干或树桩（无论是被砍倒的还是被栽种的）”，而这“stem”则出自一个已经被搁置一旁的国度——正如但以理书第四章中的尼布甲尼撒那样。树在预言中象征一个国度，而当一个国度终结时，那棵树就被砍倒了。
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.
经文中的“茎”是从树桩里长出来的——不是从上方的枝条上长出来的。出自那由树桩所代表的先前王国，有一根“杖”——权柄的象征——出现，而那权柄取决于这根“杖”是否带有“晚雨信息的花蕾与花朵”。那权柄源自一个已经被砍倒的先前王国。
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‘杰西的根’，而从‘树桩’生出的‘枝干’，出自那株‘树桩’，它的根就是杰西的根。产生权柄的‘枝干’来自‘树桩’，但‘枝’来自‘根’——而‘根’就是旗帜。‘根’是起始，‘枝’是终结。”
The word “branch” means watchman or waymark. Isaiah informs us the Branch comes at the Sunday law.
“branch”一词的意思是守望者或路标。以赛亚告诉我们，“Branch”会在星期日法令之时到来。
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.
当那日，七个女人要拉住一个男人，说：我们自己吃自己的饭，穿自己的衣服，只求你让我们归你名下，除掉我们的羞耻。那日，耶和华所发的苗必华美荣耀，地上的出产也必优美可观，归于以色列逃脱的人。那时，凡留在锡安、存于耶路撒冷的，凡名记在耶路撒冷活人中的，都必称为圣。当主洗去锡安女子的污秽，并以审判之灵和焚烧之灵从其中除净耶路撒冷的血污之时。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.
“七个女人所抓住的‘一个男人’就是教皇；在周日法令之时，他成为那‘第八，却属那七个中的一位’，假冒方舟上的八口人。到周日法令时，‘在那日’，‘耶和华的枝子必华美荣耀’，‘当主用审判的灵和焚烧的灵洗去锡安女子的污秽，并从耶路撒冷中除尽其中的血污’。在周日法令之时，借着审判之灵与焚烧之灵所进行的洁净，是由《玛拉基书》第三章中的‘约的使者’来成就的。这‘华美的枝子’就是那十四万四千人，他们不是出自树墩，乃是来自耶西的根，也就是那旌旗。”
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.
他们的权柄由一根出自堕落国度枝子的杖所代表。非拉铁非的国度在1856年至1863年间倾覆，而在那堕落国度中所确立的权柄将在星期日法令之时得以重建。当那作为旌旗的枝子被举起时，十四万四千人的老底嘉运动就过渡为十四万四千人的非拉铁非运动。那时，从米勒派或非拉铁非国度而来的权柄（或杖），就由以赛亚书22:22中安放在以利亚敬肩上的钥匙所代表。
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.
我必将大卫家的钥匙放在他肩头上；他开了，就没有人能关；他关了，就没有人能开。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.
这节经文标志着1844年10月22日，并指出以利亚敬领受了一把“钥匙”。在前两节中，老底嘉的权柄从舍伯那被夺去而交给以利亚敬。到了星期日法令之时，那曾赐给蒙拣选之立约子民的权柄要从老底嘉的基督复临安息日会的国度被取去，交给十四万四千人之非拉铁非运动的国度——这就是荣耀的国度。
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.
他对他们说：“你们说我是谁？”西门彼得回答说：“你是基督，是永生神的儿子。”耶稣对他说：“西门·巴约拿，你是有福的！因为这不是属血肉指示你的，乃是我在天上的父指示你的。我还告诉你：你是彼得，我要把我的教会建造在这磐石上；阴间的门不能胜过它。我要把天国的钥匙给你；凡你在地上所捆绑的，在天上也要捆绑；凡你在地上所释放的，在天上也要释放。”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.
在以赛亚书22:22中，借赐给彼得的一把钥匙所表征的权柄之杖被放在以利亚敬的肩上。彼得所代表的，是十四万四千人中的那一分支；他们将在星期日法令之前不久与基督立约。在该段经文中，彼得身处该撒利亚腓立比，即但以理书十一章十三至十五节的潘尼恩。他的名字被更改，表征一种立约关系；而“彼得”这个名字，若按各字母在字母表中的序位相乘来计算，其值等于十四万四千。当舍伯那像球一样被掷入田野之时，加在以利亚敬身上的那权柄、或杖、或钥匙，就是那出自非拉铁非时期米勒派复临运动在1856年至1863年间被砍伐后所遗树桩的“杖”。
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.
在麦子与稗子分离之时，彼得正领受神约民的权柄，因为麦子要被举起，作为五旬节的摇饼祭物。首先被分别的是稗子，这由五旬节摇饼中的酵在烘烤过程中被除去所代表。杖或钥匙的权柄出自一个倾覆王国的残株，而那作为旌旗的枝子出自耶西的根，并且就是耶西的根，因为耶稣以一事的起头来说明一事的终结。根是起头，枝是末了。这种预言性的应用无论在基督的时代还是今日，都不能被好辩的犹太人所理解，因为这是晚雨方法论的首要原则，也被表述为大卫家的钥匙。这把钥匙开启那已被关闭的大卫家的门。这把钥匙开启通往天上圣所、大卫家的门。1844年10月22日的阿尔法在星期日法令的欧米伽中重演。
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.
耶西的儿子大卫记下了一则谜题，这则谜题在基督在世的日子里使与那些好诡辩的犹太人的进一步争论告终，因而也标志着祂对犹太人的见证的结束。
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.
大卫的诗。耶和华对我所尊的主说：坐在我右边，直到我使你的仇敌成为你脚下的脚凳。耶和华必从锡安伸出你权能的杖；你要在仇敌当中掌权。你权能显现之日，你的百姓必在圣洁的华美中甘心响应；从清晨之胎而出，你得着你青春的甘露。耶和华起誓，必不后悔：你照着麦基洗德的等次，永远为祭司。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.
Palmoni 决定将这段经文置于诗篇第110篇中，当然，在数学世界中，这又是一个被视为特殊的数字。“220”的一半、也是“11”的十倍，都会使人预期“110”这个数字自有其意义；它确实如此——这段经文本身亦然。这是一首大卫的诗，而大卫是十四万四千人的象征，因此这是一段出自葡萄园之歌的经文，而葡萄园之歌就是摩西与羔羊之歌。它指明了何时葡萄园先前的园户被越过，葡萄园被交给十四万四千人。那时，正是“你权能的日子”，与五旬节的权能相契合，处于五旬节期的高潮。
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.
当他们从“清晨的子宫”出来、带着“你青春的甘露”的那日，上帝的子民将是“乐意”的。重生是悔改与生命的写照。十四万四千人于2023年7月从母腹中被取出，并带着他们青春的甘露而出生，因为他们生在“午夜呼声”的信息之中；这在起初的米勒派信徒中也曾发生过，亦即他们的“青年”。那是同样的甘露，因为这是在欧米伽历史之中重演阿尔法历史。在他们“得着权能”的“日子”里，当舍伯那被从他的“岗位”和他的“地位”上“赶出”，并将以利亚敬“拉下”的时候，十四万四千人就被立为欧米伽祭司，因为他们是照着麦基洗德的等次被立的。因为十四万四千人将不尝死味，或者说，他们像麦基洗德一样，是永远的祭司。
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.
在“祂权能的日子”，主将“从锡安发出祂权能之杖”。祂的两个国度——恩典（称义）与荣耀（成圣）——的权柄已经临到那些佩戴祂荣耀冠冕的人，因为他们代表祂的国度。他们从锡安被差遣出去，因为“锡安”的含义代表那十四万四千人的旌旗。
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.
法利赛人聚集的时候，耶稣问他们说：你们怎么看基督？他是谁的子孙？他们对他说：大卫的子孙。
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?
他对他们说：“那么，大卫怎么在圣灵里称他为主，说：‘主对我主说：你坐在我的右边，直到我使你的仇敌作你的脚凳’呢？”既然大卫称他为主，他怎么又是大卫的子孙呢？
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.
于是没有人能回答他一句话；从那日以后，也没有人敢再向他发问。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.
就阿尔法与俄梅伽——始与终——而言，大卫与基督之间的先知性关系，是“律上加律”方法论的首要法则，而这个法则对那些吹毛求疵的犹太人来说无法参透，正如老底嘉的基督复临安息日会信徒也无法明白：在“午夜呼声”的信息期间，米勒派的历史，正是复临运动的青年时期天上的甘露被倾注之处。“你少年时的甘露”在十四万四千人身上，并且它在9/11开始洒下；而星期日法令就是“权能之日”，那时余民将照着麦基洗德的等次受膏为祭司。
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.
从老底嘉时期的基督复临安息日会的树桩中（争战的教会），长出那枝子（凯旋的教会）；而从耶西的根中，十四万四千人——是在他权能之日被举为摇祭的荣耀的果枝。
We will continue these thoughts in the next article.
我们将在下一篇文章中继续这些思考。
“Proverbs One
箴言 第一章
“April 1, 1850 To the ‘Little Flock.’
1850年4月1日 致“小羊群”。
“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.
亲爱的弟兄们：主在一月二十六日赐给我一个异象，我要将其述说出来。我看见神的子民中有些人迟钝沉睡，半睡半醒，没有意识到我们如今所处的时候；而那拿着‘尘土刷’的‘人’已经进来了，有些人正有被一扫而去的危险。我恳求耶稣拯救他们，再宽容他们一段时间，使他们看见自己可怕的危险，好让他们在永远为时已晚之前预备好。天使说：“毁灭将如同巨大的旋风一般临到。”我恳求天使怜悯并拯救那些爱这世界、眷恋自己财物、不肯与之割舍、也不愿牺牲这些财物以加快使者上路的人；这些使者要去喂养那些因缺乏属灵食物而将要灭亡的饥饿的羊群。
“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.
当我看见可怜的灵魂因缺乏现今的真理而死去，而一些自称相信真理的人却因扣留推进上帝工作所必需的资财而任由他们死去时，这一幕实在过于痛苦，我便恳求天使将它从我面前移开。我看见，当上帝的事业需要他们的一些财物时，他们就像那位来见耶稣的少年人（马太福音19:16-22），忧忧愁愁地走了；并且不久那肆虐的灾殃将掠过，把他们的财产一扫而空；到那时再去牺牲世上的财物、在天上积攒财宝就为时已晚了。
“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.
我于是看见那荣耀的救赎主，荣美可爱；他离开荣耀的居所，来到这黑暗孤寂的世界，舍下他宝贵的生命而死，以义代不义。他忍受残酷的嘲弄与鞭打，头戴编成的荆棘冠冕，在园中汗如大滴血；那时全世界罪孽的重担都压在他身上。天使问：“为什么？”噢，我看见也知道，这是为着我们；为着我们的罪，他受了这一切，为要藉着他宝贵的血把我们赎归上帝。
“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.
又一次，在我面前被显明的是那些不愿意为拯救将要灭亡的灵魂而拿出今世的财物、借着把真理传给他们的人；此时耶稣站在天父面前，为他们以自己的血、自己的受苦和自己的死代求；而上帝的使者正在等候，预备好把能拯救的真理带给他们，使他们可以受永生上帝的印记。那些自称相信现今真理的人中，有些人竟连把上帝自己的钱财——他借给他们、要他们作其管家的——交给这些使者，这样小的事都难以做到。
“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.’
于是，那受苦的耶稣——他那为他们舍命的牺牲与深厚的爱——又一次呈现在我面前；随后，那些自称为他跟随者、拥有今世资财、却把帮助救恩事业看作何等大事之人的生活，也被摆在我眼前。天使说：“这样的人能进天国吗？”另一位天使回答：“不能，绝不能，绝不能，绝不能。凡在地上对上帝的事业漠不关心的人，便永不能在天上唱那救赎之爱的诗歌。”
“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.’
我看见，上帝在地上所做的迅速之工将很快按着公义被截短，并且那些迅捷的使者必须加快脚步，去寻找那分散的群羊。有一位天使说：“都是使者吗？不，不，上帝的使者有信息。”
“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.
我看见上帝的事业因一些到处奔走、却没有从上帝得着信息的人而受了拦阻，并被羞辱。这样的人要为他们在不该去的地方旅行所花的每一美元向上帝交账；因为那些钱本可以推进上帝的事业，而因其缺乏，许多灵魂因缺少属灵的粮食而饥饿甚至死亡；若那些蒙上帝呼召并拣选的使者有这些资力，本可以把这粮食赐给他们。
“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.
大震动已经开始，而且将继续；凡不愿抓住真理、坚定不移地站立，并为上帝及其事业作出牺牲的人，都将被筛落出去。天使说：“你们以为会有人被迫去牺牲吗？不，不。那必须是甘心乐意的奉献。要买下那块田地，需要倾其所有。”我向上帝呼求，求他保全他的子民；他们中有些人正在昏厥垂死。
“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.
我看到，那些有体力用双手劳动并帮助支持事业的人，对他们的体力承担与他人对其财产同等的责任。
“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.
“于是我看见，全能上帝的审判正迅速临近。我恳求那位天使用他的语言对众人说话。他说：‘凡是不肯被上帝话语中清楚真理打动的人，西奈山的一切雷轰电闪也不能打动他们；天使的信息也不能唤醒他们。’《评论与先驱》，1850年4月1日。”