Within Daniel chapter eleven, there are several lines of prophecy that all align with the last six verses of the chapter. The portion that aligns with the history of verse forty from the time of the end in 1989, until the Sunday law of verse forty-one, is the portion of the prophecy that was sealed until the last days. It is Daniel’s complement of the Revelation of Jesus Christ that is unsealed just before probation closes. Verse two introduces Trump, the last Republican president, the last President, the President that is the eighth that is of the seven, and he is the richest president that began to stir up the globalists when he announced his candidacy in 2015. Verse ten identifies 1989, and verses eleven and twelve identify the Ukrainian War that began in 2014, with Putin’s victory and following demise.
《但以理書》第十一章裡，預言有幾條線索，儕跟本章末六節相符合。箇段同第四十節自末時——一九八九年——起，到第四十一節主日法為止个歷史相對應个部分，就係一直封住到末後日子个預言部分。伊係《耶穌基督啟示錄》个對應補充，並且係喺恩門關閉之前將近个時候予以開啟。第二節引出川普——末一任共和黨總統、末一任總統、那位「屬於七者之中而為第八」个總統——伊也係最富有个總統；當伊喺二〇一五年宣告參選个辰光，就開始激動起全球主義者。第十節指出一九八九年，第十一同第十二節指出始於二〇一四年个烏克蘭戰爭，以及普京个得勝並其後个敗亡。
Verses thirteen through fifteen, describe the third of the three battles of verse forty, beginning with the collapse of the Soviet Union in 1989, then the Ukrainian War, followed by the Battle of Panium, which represents the external struggle of apostate Protestantism in the United States against the globalists of the world.
第十三節到第十五節，描述第四十節所講三場爭戰當中个第三場：先是1989年蘇聯个崩潰，接落來是烏克蘭戰爭，然後是帕尼烏姆之戰；此戰表徵美國背道个新教同世界全球主義者之間个外在爭戰。
Apostate Protestantism prevails, and establishes the hierarchical relationship of the threefold union that is implemented at the soon coming Sunday law. The beast is Catholicism, and she is the head of the three powers, represented as Jezebel and a multitude of other symbols. She is the whore that reigns over and rides the beast.
背道个新教得势，并建立三重联合个等级关系；此种关系将于将要来到个星期日法令里予以施行。兽就是天主教，她是此三种权势个首领，以耶洗别并许多别样个表号所代表。她就是那淫妇，统治并骑在兽之上。
The false prophet is the United States, represented by her husband Ahab, who is the head of the tenfold kingdom of the dragon. The Battle of Panium in 200 BC, typifies the external struggle between globalism and apostate Protestantism. The internal struggle is represented by the revolt in 167 BC, followed by the rededication of the temple as commemorated by Hanukkah in 164 BC, that was then followed by a period from 161 BC to 158 BC, that typifies where the United States erects an image of Catholicism’s union of church and state, as represented by the “league”.
假先知就係米利坚合众国，由伊个丈夫亚哈所代表；亚哈係龙之十重国度个头。公元前200年巴尼乌姆之战，预表全球主义搭背道个新教之间个外在争战。内在个争战由公元前167年个起义所代表，后头接牢公元前164年以修殿节所记念个圣殿重献；随后又有一段从公元前161年到公元前158年个时期，预表米利坚合众国竖立起天主教政教联合个像，正如“盟约”所代表个样式。
In verse thirteen, Uriah Smith informs us that fourteen years after the Battle of Raphia, Ptolemy dies through “intemperance and debauchery, and was succeeded by his son, Ptolemy Epiphanes, a child then four or five years old. Antiochus, during the same time, having suppressed rebellion in his kingdom, and reduced and settled the eastern parts in their obedience, was at leisure for any enterprise when young Epiphanes came to the throne of Egypt.” After Putin’s short-lived victory is over, Trump will be ready to deal with the new infant king of Egypt. Before he does so, he will have “suppressed a rebellion” within the United States.
喺第十三節裡，Uriah Smith 告訴我儕，喺 Raphia 之戰過後十四年，Ptolemy 因著「縱慾與荒淫」而死，接替伊个係伊个兒子 Ptolemy Epiphanes，彼辰光還只係四五歲个孩童。Antiochus 呢段同時期裡，既已平定伊國內个叛亂，又使東方各地歸服安定，正當得閒可以從事任何事業，彼時年幼个 Epiphanes 登上了埃及个王位。待 Putin 短暫个勝利告終之後，Trump 就會準備好去對付埃及个新任嬰孩王。喺伊如此行事以前，伊會先喺美國境內「平定一場叛亂」。
When Trump is elected, he will implement laws that have been typified by the Alien and Sedition Acts of 1798, along with suspending “habeas corpus,” as did the first Republican president in response to a Civil War. His actions have also been typified by the actions of president Grant when he dealt with the Ku Klux Klan, and F. D. Roosevelt when he imprisoned the Japanese and others in World War Two, and George Bush the last’s Patriot Act.
當特朗普當選之辰，伊會施行一啲律法，箇啲律法已經由一七九八年个《Alien and Sedition Acts》所預表；並且會暫停「habeas corpus」，正如第一任共和黨總統因應內戰所做个一樣。伊个作為，也已經由格蘭特總統對付三K黨个行動所預表，亦由 F. D. Roosevelt 喺第二次世界大戰期間監禁日本人及其他人个作為，以及後一任 George Bush 个《Patriot Act》所預表。
He, as with Seleucus, will suppress the rebellion in the United States, and then turn his eyes toward the “child king” of Egypt. In so doing, he will form an alliance with Philip of Macedon, for Smith records, “At the same time, Philip, king of Macedon, entered into a league with Antiochus to divide the dominions of Ptolemy between them, each proposing to take the parts which lay nearest and most convenient to him. Here was a rising up against the king of the south sufficient to fulfil the prophecy, and the very events, beyond doubt, which the prophecy intended.”
伊，照塞琉古个样式，要镇压美利坚合众国里向个叛乱，随后把伊个目光转向埃及个“幼王”。伊者样行个辰光，要同马其顿个腓力结盟，因为史密斯记着讲：“同一辰光，马其顿王腓力也同安条克结成同盟，要把托勒密个国土两下分开；两家各自打算夺取离自家最近、最方便到手个部分。者便是对南方王个一次兴起，足够应验预言；也正是预言所指个事件，毫无疑问。”
Trump will form a firm alliance with the nations of NATO (the United Nations), to address Russia, and the complexities of resolving the fallout of the collapse of Putin. At that time, according to verse fourteen, and Smith’s commentary, “a new power is introduced.” The papacy will intercede to protect Russia and its satellites from the authority of NATO and the United States, or as Smith’s commentary cites, “Rome spoke; and Syria and Macedonia soon found a change coming over the aspect of their dream. The Romans interfered in behalf of the young king of Egypt, determined that he should be protected from the ruin devised by Antiochus and Philip. This was BC 200, and was one of the first important interferences of the Romans in the affairs of Syria and Egypt.”
特朗普会同北大西洋公约组织个列国（联合国）结成坚固个同盟，来应对俄罗斯，并处理普京垮台之后所遗留下来个复杂后果。到个辰光，照第十四节并照史密斯个注释所讲，“一个新个势力被引进来。” 教皇制度会出面调停，保护俄罗斯及其卫星国，免受北约搭美国权柄个支配；或者照史密斯个注释所引个话来讲：“罗马开口了；叙利亚搭马其顿随即发见，彼拉梦境个景象快要起变化了。罗马人为仔埃及个少年王出面干预，定意要保护伊，勿让安条古搭腓力所设计个毁灭临到伊身上。此事发生勒公元前二百年，也是罗马人初初几桩要紧个干预之一，介入叙利亚搭埃及个事务。”
Rome, the whore of Tyre, then begins to sing her songs and commit fornication with the kings of the earth, in advance of those kings coming into full obedience to her, just two verses later. At that same time, the Battle of Panium occurred. The year 200 BC identifies the whore of Tyre beginning to sing, and she does so in regard to protecting Russia, who the United States and the United Nations have just agreed to divide up for their mutual benefit. The whore prevails over them both, but the “battle” of Panium then takes place and the United States prevails over the United Nations.
罗马，即推罗个淫妇，就开始唱伊个歌，并同地上个列王行淫；再过两节经文，这些列王就要完全服从伊。也就在同一辰光，巴尼乌姆之战发生了。公元前二〇〇年，标明推罗个淫妇开始唱歌；伊之所以唱，是为着保护俄罗斯——美国同联合国刚刚已经同意为着彼此个利益，将其分割。淫妇胜过伊拉两个；不过，随后“巴尼乌姆之战”便发生，美国胜过联合国。
Symbolically, thirty-three years later the revolt of Modein begins in the United States. Symbolically, three years later after that, the rededication of so-called Protestantism and a Constitutional Republic is established as represented by Hanukkah. Symbolically, three years after that, the period represented by the league of the Jews with Rome begins.
按预表个意思，三十三年之后，Modein 个反叛会勒美国起头。按预表个意思，再过三年，所谓新教同宪政共和国个重新奉献就建立起来，正如 Hanukkah 所表明个一样。按预表个意思，再过三年，由犹太人同罗马结盟所表明个时期就起头。
The final movements will be rapid ones, so the history represented by forty-eight years in the verses is describing a series of rapid events that prophecy has specifically identified as beginning at the time of the end in 1989, followed by the second battle of verses eleven and twelve in 2014, followed by 2015, when Trump announced his candidacy for president, and thus began his prophetic work of stirring up globalism. Once Trump begins the work of suppressing the Civil War that is already under way, he will attempt an alliance with the United Nations (NATO—Philip of Macedon), and Rome will begin to sing. The attempted alliance becomes the struggle for supremacy between the two forces that is represented by the Battle of Panium.
末後个行動會是迅疾个，所以經文裏向所表明个四十八年个歷史，乃是描寫一連串迅速發生个事件；預言已明明指出，這一切是開始於末時个一九八九年，隨後是第十一節佮第十二節个第二場爭戰，發生於二〇一四年；再隨後是一五年，彼辰川普宣佈參選總統，於是開始咾伊喺預言中鼓動全球主義个工作。當川普開始鎮壓已經在進行當中个內戰个工作之辰，伊會試圖佮聯合國（北約——馬其頓个腓力）結盟，而羅馬就會開始歌唱。這場企圖中个結盟，便成為兩股勢力之間爭奪至上權柄个鬥爭，就是潘尼烏姆之戰所表明个。
Panium then is the waymark of verse thirteen, where the final rapid movements that precede the Sunday law begin. All the prophets spoke more of the end of the world, than the time in which they lived, and Jesus was of course the greatest of all prophets. Just before the cross, which typifies the Sunday law, that is represented by verse sixteen, Jesus took a trip with His disciples to Panium. His time there, and the lessons He set forth there, align with the soon coming Battle of Panium. Throughout history Panium has had several names, and at the time of Christ the name for Panium was Caesarea Philippi.
故此，帕尼翁就是第十三节个路标，礼拜日法之前末了迅速个行动便是从此开始。众先知所讲个，较之伊拉自家所生活个时代，更着重于世界个末了；耶稣当然是众先知当中最伟大个一位。就在十字架之前——十字架乃是礼拜日法个预表——也就是第十六节所表明个辰光，耶稣同伊个门徒出行到帕尼翁去。伊拉在该地个时日，并伊在该地所设立个教训，正与即将来到个帕尼翁之战相对应。通观历史，帕尼翁曾有几个名称；到基督个时代，帕尼翁个名称是该撒利亚腓立比。
“Jesus and His disciples had now come into one of the towns about Caesarea Philippi. They were beyond the limits of Galilee, in a region where idolatry prevailed. Here the disciples were withdrawn from the controlling influence of Judaism, and brought into closer contact with the heathen worship. Around them were represented forms of superstition that existed in all parts of the world. Jesus desired that a view of these things might lead them to feel their responsibility to the heathen. During His stay in this region, He endeavored to withdraw from teaching the people, and to devote Himself more fully to His disciples.
耶穌搭伊个門徒，這時已經來到該撒利亞腓立比附近个一座城鎮。伊拉已經出脫加利利个疆界，到了一個偶像崇拜盛行个所在。勒此地，門徒暫時離開猶太教个支配影響，也較親近接觸異教个敬拜。伊拉四圍所呈現个，乃是遍及天下各處个種種迷信形式。耶穌盼望，門徒看見這一切，會因此感覺著伊拉對異教徒所負个責任。伊逗留勒這一帶个時候，盡力避免向眾人施教，反倒更加專心致志於伊个門徒。
“He was about to tell them of the suffering that awaited Him. But first He went away alone, and prayed that their hearts might be prepared to receive His words. Upon joining them, He did not at once communicate that which He desired to impart. Before doing this, He gave them an opportunity of confessing their faith in Him that they might be strengthened for the coming trial. He asked, ‘Whom do men say that I the Son of man am?’
“伊就要对伊拉讲到等候伊个苦难。不过伊先独自退去，祷告，好叫伊拉个心得着预备，能领受伊个话。后来伊转到伊拉当中，也弗曾立时把伊所要传达个事告诉伊拉。做此以前，伊先给伊拉一个机会，叫伊拉承认对伊个信，好叫伊拉为将来个试炼得着坚固。伊问：‘人都讲我——人子——是啥人？’”
“Sadly the disciples were forced to acknowledge that Israel had failed to recognize their Messiah. Some indeed, when they saw His miracles, had declared Him to be the Son of David. The multitudes that had been fed at Bethsaida had desired to proclaim Him king of Israel. Many were ready to accept Him as a prophet; but they did not believe Him to be the Messiah.
可惜，门徒只得承认，以色列弗曾认出伊拉个弥赛亚。的确，有些人看见伊所行个神迹，就宣称伊是大卫之子。曾勒伯赛大得着喂饱个众人，也曾想要拥立伊做以色列个王。许多人情愿接受伊是先知；不过，伊拉并弗相信伊就是弥赛亚。
“Jesus now put a second question, relating to the disciples themselves: ‘But whom say ye that I am?’ Peter answered, ‘Thou art the Christ, the Son of the living God.’
「耶穌此歇又提出第二個問題，是關涉門徒自身个：『若儂哋講，我是阿誰？』彼得回答講：『儂就是基督，是永生上帝个兒子。』」
“From the first, Peter had believed Jesus to be the Messiah. Many others who had been convicted by the preaching of John the Baptist, and had accepted Christ, began to doubt as to John’s mission when he was imprisoned and put to death; and they now doubted that Jesus was the Messiah, for whom they had looked so long. Many of the disciples who had ardently expected Jesus to take His place on David’s throne left Him when they perceived that He had no such intention. But Peter and his companions turned not from their allegiance. The vacillating course of those who praised yesterday and condemned today did not destroy the faith of the true follower of the Saviour. Peter declared, ‘Thou art the Christ, the Son of the living God.’ He waited not for kingly honors to crown his Lord, but accepted Him in His humiliation.
「自起先，彼得就信耶穌是彌賽亞。還有許多人，曾因施洗約翰个宣講受着感動，也接受了基督；及至約翰被囚、被處死，伊拉就開始對約翰个使命生出疑惑；如今，對於耶穌是否就是伊拉長久所仰望个彌賽亞，伊拉也起了疑心。許多門徒熱切盼望耶穌登上大衛个寶座；等伊拉看出伊並無此意，就離開了伊。獨有彼得同伊个同伴，並無離棄伊拉所效忠个主。昨日稱讚、今日定罪之人个反覆行徑，並無毀壞救主真實跟從者个信心。彼得宣告說：『爾是基督，是永生上帝个兒子。』伊並無等待王者个尊榮來加冕伊个主，卻在伊受卑微之中接受了伊。」
“Peter had expressed the faith of the twelve. Yet the disciples were still far from understanding Christ’s mission. The opposition and misrepresentation of the priests and rulers, while it could not turn them away from Christ, still caused them great perplexity. They did not see their way clearly. The influence of their early training, the teaching of the rabbis, the power of tradition, still intercepted their view of truth. From time to time precious rays of light from Jesus shone upon them, yet often they were like men groping among shadows. But on this day, before they were brought face to face with the great trial of their faith, the Holy Spirit rested upon them in power. For a little time their eyes were turned away from ‘the things which are seen,’ to behold ‘the things which are not seen.’ 2 Corinthians 4:18. Beneath the guise of humanity they discerned the glory of the Son of God.
“彼得已曾表白十二使徒个信仰。然则门徒对基督个使命，还是远远弗曾明白。祭司搭掌权者个反对搭曲解，虽然弗能使伊拉离开基督，却仍叫伊拉大大困惑。伊拉看弗清前头个道路。伊拉早年所受个教养、拉比个训诲、传统个势力，还拦阻牢伊拉对真理个看见。时常有从耶稣而来个宝贵光辉照耀到伊拉身上；然而伊拉往往像一班人在阴影里摸索。独有在今朝，就在伊拉要面对伊拉信仰个大试炼以前，圣灵大有能力停歇勒伊拉身上。有一歇工夫，伊拉个眼目从“所看得见个事”转开，去观看“所看弗见个事”。哥林多后书 4:18。正在人性个外貌之下，伊拉认出上帝儿子个荣耀。”
“Jesus answered Peter, saying, ‘Blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee, but My Father which is in heaven.’
耶穌回答彼得講：「西門巴約拿，儂有福了；因為箇個並弗是屬血氣個啟示了儂，乃是我勒天浪個父啟示了儂。」
“The truth which Peter had confessed is the foundation of the believer’s faith. It is that which Christ Himself has declared to be eternal life. But the possession of this knowledge was no ground for self-glorification. Through no wisdom or goodness of his own had it been revealed to Peter. Never can humanity, of itself, attain to a knowledge of the divine. ‘It is as high as heaven; what canst thou do? deeper than hell; what canst thou know?’ Job 11:8. Only the spirit of adoption can reveal to us the deep things of God, which ‘eye hath not seen, nor ear heard, neither have entered into the heart of man.’ ‘God hath revealed them unto us by His Spirit: for the Spirit searcheth all things, yea, the deep things of God.’ 1 Corinthians 2:9, 10. ‘The secret of the Lord is with them that fear Him;’ and the fact that Peter discerned the glory of Christ was an evidence that he had been ‘taught of God.’ Psalm 25:14; John 6:45. Ah, indeed, ‘blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee.’
彼得所承认个真理，乃是信徒信仰个根基。伊就是基督亲自宣告为永生个道理。只是，得着此种知识，并无半点可供自我夸耀个根据。此并非因着彼得自家个智慧抑或良善而启示拨伊个。人类靠其自身，断断不能达到对于神圣之事个认识。“其高如天，侬能做啥？其深过阴间，侬能晓得啥？”《约伯记》11:8。唯有嗣子个灵，能将上帝深奥个事启示拨阿拉；此等事乃是“眼睛未曾看见，耳朵未曾听见，人心也未曾想到个。”“只有上帝借着圣灵向阿拉显明了，因为圣灵参透万事，就是上帝深奥个事也参透了。”《哥林多前书》2:9, 10。“耶和华个奥秘，只拨敬畏伊个人晓得”；彼得能辨明基督个荣耀，便是伊“受过上帝教训”个凭据。《诗篇》25:14；《约翰福音》6:45。啊，实在是，“西门·巴·约拿，侬是有福气个！因为此个并不是属血肉个人启示拨侬个。”
“Jesus continued: ‘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.’ The word Peter signifies a stone,—a rolling stone. Peter was not the rock upon which the church was founded. The gates of hell did prevail against him when he denied his Lord with cursing and swearing. The church was built upon One against whom the gates of hell could not prevail.
耶穌繼續講：「我也對儂講，儂係彼得；我要把我个教會建造勒此磐石上頭，陰間个門決不能勝過伊。」彼得此名个意思係一塊石頭——一塊會滾動个石頭。彼得並弗係教會所建造其上个彼塊磐石。當伊發咒起誓、否認伊个主个辰光，陰間个門確實勝過了伊。教會乃係建造勒一位陰間个門所不能勝過个主身上。
“Centuries before the Saviour’s advent Moses had pointed to the Rock of Israel’s salvation. The psalmist had sung of ‘the Rock of my strength.’ Isaiah had written, ‘Thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious cornerstone, a sure foundation.’ Deuteronomy 32:4; Psalm 62:7; Isaiah 28:16. Peter himself, writing by inspiration, applies this prophecy to Jesus. He says, ‘If ye have tasted that the Lord is gracious: unto whom coming, a living stone, rejected indeed of men, but with God elect, precious, ye also, as living stones, are built up a spiritual house.’ 1 Peter 2:3–5, R. V.
“早勒救主降臨幾百年以前，摩西已經指明以色列拯救个磐石。詩篇作者曾歌唱講：‘我力量个磐石。’ 以賽亞曾寫道：‘所以主耶和華如此講：看哪，我放一塊石頭勒錫安作根基，乃是一塊經過試驗个石頭，一塊寶貴个房角石，穩固个根基。’ 申命記 32:4；詩篇 62:7；以賽亞書 28:16。彼得自家受感動寫作，也將者個預言應用勒耶穌身上。伊講：‘儻若儂等已經嘗過主恩个滋味：就要來親近伊，伊乃是活石，雖然是給人所棄絕个，卻是上帝所揀選、所寶貴个；儂等也就像活石，受建造成屬靈个殿。’ 彼得前書 2:3–5，R. V.”
“‘Other foundation can no man lay than that is laid, which is Jesus Christ.’ 1 Corinthians 3:11. ‘Upon this rock,’ said Jesus, ‘I will build My church.’ In the presence of God, and all the heavenly intelligences, in the presence of the unseen army of hell, Christ founded His church upon the living Rock. That Rock is Himself,—His own body, for us broken and bruised. Against the church built upon this foundation, the gates of hell shall not prevail.
“除脱已经安下个根基，别人弗能再安别样个根基；该个根基就是耶稣基督。”哥林多前书 3:11。“我要把我个教会建造勒该块磐石浪，”耶稣讲。勒上帝并一切天上个灵体面前，也勒看勿见个地狱军兵面前，基督把伊个教会建立勒活个磐石浪。该块磐石就是伊自家——就是为着阿拉被擘开、被压伤个伊自家个身体。对付建立勒该个根基浪个教会，阴间个门总弗能胜过伊。
“How feeble the church appeared when Christ spoke these words! There was only a handful of believers, against whom all the power of demons and evil men would be directed; yet the followers of Christ were not to fear. Built upon the Rock of their strength, they could not be overthrown.
「基督講迭些話辰光，教會看起來何等軟弱！信徒只不過一小撮，鬼魔搭邪惡之人一切个勢力，攏要對準伊拉來；總之，基督个跟從者毋須驚怕。建立勒伊拉力量个磐石之上，伊拉決不能受推翻。』
“For six thousand years, faith has builded upon Christ. For six thousand years the floods and tempests of satanic wrath have beaten upon the Rock of our salvation; but it stands unmoved.
「六千年來，信仰一直建立勒基督身上。六千年來，撒但忿怒个洪水同暴風衝擊我儕救恩个磐石；然而伊依然屹立不動。 」
“Peter had expressed the truth which is the foundation of the church’s faith, and Jesus now honored him as the representative of the whole body of believers. He said, ‘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.’
「彼得所表明个，乃是教会信仰根基个真理；耶稣此歇便尊荣伊，作全体信徒个代表。伊讲：『我要将天国个钥匙赐拨侬；凡侬在地上所捆绑个，也要在天上捆绑；凡侬在地上所释放个，也要在天上释放。』」
“‘The keys of the kingdom of heaven’ are the words of Christ. All the words of Holy Scripture are His, and are here included. These words have power to open and to shut heaven. They declare the conditions upon which men are received or rejected. Thus the work of those who preach God’s word is a savor of life unto life or of death unto death. Theirs is a mission weighted with eternal results.
「天國个鑰匙」就是基督个話。聖經裡一切个話攏是伊个話，也攏包在此中。這些話有權能開啟天，也有權能關閉天。伊宣告人得蒙接納抑或見棄絕个條件。故此，傳講上帝之道者个工作，對一等人是生命叫人得生命个香氣，對另一等人是死亡叫人致死亡个香氣。㑚个使命所關係个，乃是帶有永恆後果个使命。
“The Saviour did not commit the work of the gospel to Peter individually. At a later time, repeating the words that were spoken to Peter, He applied them directly to the church. And the same in substance was spoken also to the twelve as representatives of the body of believers. If Jesus had delegated any special authority to one of the disciples above the others, we should not find them so often contending as to who should be the greatest. They would have submitted to the wish of their Master, and honored the one whom He had chosen.
“救主并呒没独个交付福音个工夫拨彼得。到仔后首辰光，伊重讲对彼得所讲个说话辰光，就直接应用到教会身浪。并且，同样个意思，也对十二个使徒讲起过；因为伊拉是信徒全体个代表。若是耶稣曾经拨一个门徒、较别个门徒，委派啥个特别个权柄，阿拉就勿会看着伊拉屡屡争论，到底啥人该当做最大。伊拉本来就会顺服伊拉先生个意思，也会尊敬伊所拣选个那一位。”
“Instead of appointing one to be their head, Christ said to the disciples, ‘Be not ye called Rabbi;’ ‘neither be ye called masters: for one is your Master, even Christ.’ Matthew 23:8, 10.
「基督弗是派立一个人做伊拉个头，倒转对门徒讲：『侬拉弗通拨人称作拉比；』『也弗通拨人称作师尊：因为只有一位是侬拉个师尊，就是基督。』马太福音 23:8, 10。」
“‘The head of every man is Christ.’ God, who put all things under the Saviour’s feet, ‘gave Him to be the head over all things to the church, which is His body, the fullness of Him that filleth all in all.’ 1 Corinthians 11:3; Ephesians 1:22, 23. The church is built upon Christ as its foundation; it is to obey Christ as its head. It is not to depend upon man, or be controlled by man. Many claim that a position of trust in the church gives them authority to dictate what other men shall believe and what they shall do. This claim God does not sanction. The Saviour declares, ‘All ye are brethren.’ All are exposed to temptation, and are liable to error. Upon no finite being can we depend for guidance. The Rock of faith is the living presence of Christ in the church. Upon this the weakest may depend, and those who think themselves the strongest will prove to be the weakest, unless they make Christ their efficiency. ‘Cursed be the man that trusteth in man, and maketh flesh his arm.’ The Lord ‘is the Rock, His work is perfect.’ ‘Blessed are all they that put their trust in Him.’ Jeremiah 17:5; Deuteronomy 32:4; Psalm 2:12.
「『逐個男人个头就是基督。』上帝既叫萬有都伏勒救主个腳底下，『又將伊賜撥教會，作萬有之首；教會就是伊个身體，系那充滿萬有者之豐滿。』」哥林多前書 11:3；以弗所書 1:22, 23。教會建造勒基督之上，以伊爲根基；教會應當順服基督，以伊爲頭。教會弗應當倚靠人，也弗應當受人支配。許多人自稱勒教會裏向擔當託付之位，因此就有權規定別人應當信啥個，也應當做啥個。此種主張，上帝並弗認可。救主宣告：「儂等總是弟兄。」眾人都會受試探，也都有可能錯誤。倚靠任何有限个人作引導，儂我是弗可个。信仰个磐石，就是基督勒教會當中活个同在。最軟弱个人也可倚靠此磐石；至於自以爲最強个人，若弗拿基督當作伊个能力來源，終必顯明爲最軟弱。『倚靠人、以血氣爲膀臂个人，有禍了。』主『是磐石，伊个作爲完全。』『凡投靠伊个人，總是有福个。』耶利米書 17:5；申命記 32:4；詩篇 2:12。
“After Peter’s confession, Jesus charged the disciples to tell no man that He was the Christ. This charge was given because of the determined opposition of the scribes and Pharisees. More than this, the people, and even the disciples, had so false a conception of the Messiah that a public announcement of Him would give them no true idea of His character or His work. But day by day He was revealing Himself to them as the Saviour, and thus He desired to give them a true conception of Him as the Messiah.
「彼得認告了後，耶穌吩咐門徒，勿要對任何人講伊就是基督。這個吩咐之所以賜下，乃因經學家同法利賽人定意反對伊。還弗止此，百姓，連門徒也一樣，對彌賽亞抱有如此錯誤个觀念，以致若公開宣告伊个身份，並弗能使伊拉對伊个人格抑或伊个工作有眞正个認識。毋過，伊日日向伊拉顯明自己是救主；藉此，伊要伊拉對伊作爲彌賽亞，有眞正个認識。」
“The disciples still expected Christ to reign as a temporal prince. Although He had so long concealed His design, they believed that He would not always remain in poverty and obscurity; the time was near when He would establish His kingdom. That the hatred of the priests and rabbis would never be overcome, that Christ would be rejected by His own nation, condemned as a deceiver, and crucified as a malefactor,—such a thought the disciples had never entertained. But the hour of the power of darkness was drawing on, and Jesus must open to His disciples the conflict before them. He was sad as He anticipated the trial.” The Desire of Ages, 411-415.
“门徒仍旧指望基督作一位属世个君王来掌权。虽则伊长久隐蔽自家个旨意，伊拉总相信伊弗会永远停勒贫穷搭无闻之中；设立伊国度个辰光已经近了。至于祭司搭拉比个仇恨永远弗会被胜过，基督会被伊自家个本国所弃绝，定作迷惑人个，且当作恶犯来钉十字架——迭种念头，门徒从来弗曾想到过。弗过，黑暗权势个时辰正挨近来，耶稣必须向伊个门徒揭明摆勒伊拉前头个争战。伊因预先看见迭个试炼，就忧伤起来。”《历代愿望》，411-415页。
Verse sixteen of Daniel eleven, represents the soon coming Sunday law in the United States. Just before the hour of that “earthquake” the candidates who are seeking to be among the one hundred and forty-four thousand are awakened from their sleep. What awakens them is a prophetic message. At that point two classes are manifested, and as illustrated in the parable of the ten virgins, one class has oil in the vessels, the other class does not. Verses thirteen through fifteen of Daniel eleven, not only represent the prophetic history that precedes the Sunday law, they represent the “message”, which, in the context of the parable of the ten virgins, is the “oil,” that the wise will have in order to receive the seal of God and be lifted up as an ensign at the hour of the great earthquake. These articles have now reached the climax of all the articles, for the message that is represented within these verses, is the golden oil that is poured down through the two golden pipes.
《但以理书》第十一章第十六节，表明美国即将来到个星期日法。就在迭场“地动”个辰光之前，凡寻求列入一百四十四千人当中个候选人，侪要从伊拉个沉睡里向醒过来。叫伊拉醒转个，乃是一道预言个信息。到迭辰光，就显明出两等人；照十个童女个比喻所启示个，一等器皿里有油，一等却呒没。 《但以理书》第十一章第十三至第十五节，弗单表明星期日法以前个预言历史，也表明迭道“信息”；而照十个童女个比喻个上下文来说，迭信息就是“油”，乃是智慧个所要有个，为着领受上帝个印记，并在大地动个辰光被举起来，作为一面旌旗。迭些文章到如今已经达到一切文章个高潮，因为表现于迭几节经文当中个信息，就是通过两根金管流下来个金油。
We will continue this study in the next article.
阿拉会勒下一篇文章里继续研究。
“Just as long as those who profess the truth are serving Satan, his hellish shadow will cut off their views of God and heaven. They will be as those who have lost their first love. They cannot view eternal realities. That which God has prepared for us is represented in Zechariah, chapters 3 and 4, and 4:12–14: ‘And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my Lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth.’
「凡自稱奉行真理个辰光，若還係服事撒但，伊地獄个陰影就要遮斷伊拉對上帝摎天國个看見。伊拉要像那些失落起初之愛个人一樣，弗能看見永恆个實際。上帝為我拉所預備个，撒迦利亞書第三章、第四章，並第四章12–14節裡已經表明：『我又應聲對伊講，這兩根橄欖枝，藉着兩根金管，自家流出金油个，是甚麼意思？伊回答我講，儂弗曉得這些是甚麼麼？我講，弗曉得，我主啊。伊就講，這就是兩個受膏者，侍立在全地之主面前。』」
“The Lord is full of resources. He has no lack of facilities. It is because of our lack of faith, our earthliness, our cheap talk, our unbelief, manifested in our conversation, that dark shadows gather about us. Christ is not revealed in word or character as the One altogether lovely, and the chiefest among ten thousand. When the soul is content to lift itself up unto vanity, the Spirit of the Lord can do little for it. Our shortsighted vision beholds the shadow, but cannot see the glory beyond. Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.
「主个资源充盈无缺，伊并呒没设施个匮乏。幽暗个影子聚拢勒阿拉四围，正是为着阿拉信心个缺少、属地个性情、轻浮便宜个言语，并且阿拉勒交谈之中所显明个不信。基督无论勒言语抑或品格上，侪呒没被启示为那位全然可爱、超乎万人之上个主。灵魂若甘心自高归向虚妄，主个灵就难得为伊多行事。阿拉短浅个眼光只看见阴影，却看勿见其后个荣耀。天使正执住四方个风；此风被表征为一匹发怒个马，想要挣脱奔出，横扫全地表面，所经之处带来毁灭搭死亡。」
“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.
“阿拉岂可睡勒永世世界个边沿上？阿拉岂可迟钝、冷淡、像死人一样？噢，但愿阿拉个教会里有上帝个灵同生命个气息吹进伊个子民里，叫伊拉立起身来，活转来。阿拉需要看见，道路是狭窄个，门也是窄个；但当阿拉经过这窄门个辰光，伊个宽广却是无限无量。”《Manuscript Releases》20卷，217。
“The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.
“立勒全地之主旁边个受膏者，得着一度赐拨撒但、作为遮掩个基路伯个地位。主借着环绕伊宝座个圣洁众生灵，常常同地上个居民保持交通。金油象征上帝个恩典；伊用者恩典不断供应信徒个灯，叫伊拉弗会摇曳熄灭。若弗是者圣油借着上帝圣灵个信息从天上倾注下来，邪恶个势力就会完全辖制人。”
“God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.
“上帝差遣拨来个启示，倘若我伲弗肯领受，就系亵渎上帝。阿拉因此拒绝了伊本欲倾注到我伲灵魂里、再由我伲传递拨居勒黑暗中个人个金油。及到呼召来到，‘看哪，新郎来哉；侬伲出来迎接伊，’凡呒没领受圣油、呒没将基督个恩典珍藏勒心里个人，必要像愚拙个童女一样，发觉自家并呒没预备好去迎见伊伲个主。伊伲在自家里向并呒没得着该油个能力，伊伲个生命也就毁坏了。但若求上帝个圣灵，若像摩西一样恳求说，‘求侬显出侬个荣耀拨我看，’上帝个爱就要浇灌勒我伲心里。经过金管，金油就要传输拨我伲。‘弗系倚靠势力，弗系倚靠才能，乃系倚靠我个灵，’万军之耶和华讲。借着领受公义日头个明亮光线，上帝个儿女就勒世上发光，像灯一样。”《Review and Herald》，1897年7月20日。