Verses thirteen and fourteen, identify a history where Seleucus and Philip of Macedon were forming an alliance, and they typify the United States, which is the first proxy army of Rome, and Macedon (Greece) is a symbol of the United Nations. In that early history, an alliance of the king of the north (Seleucus) and Philip (Greece), represents the history that leads into the Battle of Panium, which, two centuries later, had the name of the town changed from Panium, into the town of Caesarea Philippi. The twofold name of the town was not commemorating the alliance of Seleucus and Philip of Macedon.
第十三、十四節指出一段歷史：當時西流古同馬其頓个腓力正在結盟；渠等預表美國，美國乃羅馬个第一支代理軍隊，而馬其頓（希臘）則是聯合國个象徵。佇該段早期歷史裡，北方王（西流古）同腓力（希臘）个聯盟，代表一段導向帕紐姆之戰个歷史；兩個世紀以後，該城个名號由帕紐姆改作該撒利亞腓立比。該城个雙重名號，並弗是為着記念西流古同馬其頓个腓力之聯盟。
The name “Caesarea Philippi” derives from the historical transformation of the ancient city known as Paneas or Panium. The city was originally named Paneas due to its proximity to a prominent spring dedicated to the Greek god Pan. The spring, which was a significant religious site in antiquity, fed into the Jordan River.
“該撒利亞腓立比”箇名號，係從古城 Paneas 或 Panium 歷史上个轉變而來。箇城起先叫做 Paneas，因為伊靠近一眼顯要个泉水；該泉水係奉獻畀希臘神祇 Pan 个。該泉水喺古代係一處要緊个宗教場所，也流入約旦河。
During the reign of King Herod the Great, around the 1st century BC, the city underwent significant renovations and was expanded and beautified. Caesarea Philippi was named by Herod Philip, a son of Herod the Great. He named the city Caesarea in honor of the Roman Emperor Caesar Augustus, and Philippi after himself, thus Caesarea Philippi. Therefore, “Caesarea Philippi” is a combination of “Caesarea,” reflecting Herod’s homage to Caesar Augustus, and ‘Philippi,’ honoring Herod Philip.
佇大希律王在位个時辰，約略公元前一世紀，該城經歷咾重大个修葺，並且擴建、美化。該撒利亞腓立比个名號，係大希律王个兒子希律腓立比所起。伊將此城命名爲「該撒利亞」，以尊榮羅馬皇帝該撒奧古斯都；又加上「腓立比」，取自伊自家个名，故稱「該撒利亞腓立比」。所以，「該撒利亞腓立比」乃係「該撒利亞」搭「腓立比」个合稱：前者表明希律對該撒奧古斯都个敬奉，後者則係爲着尊榮希律腓立比。
Prophetically Panium is associated with a confederacy between Seleucus and Philip of Macedon, and also the alliance between Caesar and Herod Philip. Those two alliances address the alliance between the United States and the United Nations that follows the collapse of Putin’s Russia as represented by Seleucus and Philip. They also represent the alliance between the Papacy, who is the mother, and the United States, who is the daughter, as represented by Caesar and Philip, who were both representatives of Rome. Together they identify the United States reaching “across the gulf to grasp the hand of the Roman power,” and reaching “over the abyss to clasp hands with Spiritualism.” Before the Sunday law of verse sixteen, the threefold union is already put in place.
對預言來講，帕尼烏姆係同西流古同馬其頓腓力之間个聯盟有關，亦同該撒同希律腓力之間个結盟有關。此兩個聯盟，所指个就係美利堅合眾國同聯合國之間个聯盟；此聯盟係跟牢由西流古同腓力所表象个普京俄羅斯崩潰之後所形成个。伊拉亦表象教皇制——伊係母——同美利堅合眾國——伊係女——之間个聯盟；此係由該撒同腓力所預表，因為兩者攏係羅馬个代表。合起來看，伊拉指出美利堅合眾國會「越過鴻溝去攫住羅馬權勢个手」，也會「越過深淵去同招魂術握手」。到第十六節个星期日法令之前，三重聯合已經設立完成。
Panium represents the center of Greek worship of the god Pan. The spring that was dedicated to the Greek god Pan, was also known at that time as the “Gates of Hell,” and when Jesus visited there, His statement about the “Gates of Hell,” identifies a struggle between the political and religious attributes of Greece (globalism), and apostate Protestantism that takes place in the last days. It is the battle that was first initiated by the rich President that stirred up the realm of Grecia in verse two. It is a worldwide external battle and also an internal battle with the United States.
帕尼翁表徵希臘人敬拜潘神个中心。獻畀希臘神潘个泉源，當時也號做「地獄之門」；耶穌到該地辰光，伊論及「地獄之門」个話，就指明末後日子裡一場爭戰：希臘（全球主義）个政治同宗教屬性，與背道个新教之間个爭戰。這便是第二節裡頭、由那位富有个總統所首先挑動、激起希臘國度个那場戰事。此乃一場遍及全球个外在爭戰，也是一場發生於美利堅合眾國內部个爭戰。
The religion of globalism, is the religion of the dragon, which in our modern setting is the religion of woke-ism. In 2020, the beast from the bottomless pit, identified in Revelation chapter eleven, manifested its political and religious power and slew both horns of the earth beast. That bottomless pit, among other things, is represented by the “Spring of Pan,” that fed the Jordan River.
全球主义个宗教，就是真龙个宗教；拨拉阿拉今朝个处境里，就是“觉醒主义”个宗教。到2020年，启示录第十一章里所认明个从无底坑上来个兽，显出伊政治搭宗教个权柄，杀脱了地兽个两只角。该个无底坑，除忒别样意思以外，也用“潘之泉”来表明；约旦河就是从该泉得着滋养个。
In Greek mythology, Pan was associated with nature, wilderness, and rustic music, and the presence of a spring dedicated to him held religious importance for worshippers. The god Pan is often depicted with the legs, horns, and ears of a goat. Pan was considered the god of shepherds and flocks, and was often portrayed as a playful and mischievous deity who frolicked in the forests and mountains. The imagery of Pan as a goat-legged deity agrees with Daniel chapter eight, where Greece is represented by a he-goat. Goats are a common domestic animal in ancient Greece, and were often found in mountainous regions where Pan was believed to roam. This depiction became a prominent feature of Pan’s iconography and persisted in Greek art and literature depicting the god, including the national currency.
㗌希臘神話裡，潘（Pan）同自然、荒野並鄉野音樂相聯繫；獻畀伊个一泓泉水，其存在對敬拜者來講，具有宗教上个重要性。神祇潘常常畀描繪成功山羊个腿、角並耳朵。潘畀看作牧人並羊群个神，還常常畀刻畫成功一位嬉戲好動、帶點頑皮个神祇，㗌森林並山嶺之間歡騰遊樂。將潘描繪成功山羊腿个神祇，與《但以理書》第八章相符合；㗌該章裡，希臘畀表明成功一隻公山羊。山羊㗌古代希臘係常見个家畜，也常見㗌多山个地帶；按信仰，潘正係㗌該等所在遊行。此種描繪成為潘圖像學裡个一項顯著特徵，並持續保存㗌描繪此神个希臘藝術並文學之中，包括國家貨幣。
When Jesus visited Caesarea Philippi, He identified that the “Gates of Hell” would not prevail against the Church. What Peter had stated in answer to Jesus’ question is understood in Christian history and tradition as the “Christian Confession.”
當耶穌到該撒利亞腓立比去個辰光，伊指出「陰間個門」弗能勝過教會。彼得對耶穌個問題所作個回答，佇基督教個歷史搭傳統裡向來儂理解做「基督徒個信仰告白」。
When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am? And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. 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. Then charged he his disciples that they should tell no man that he was Jesus the Christ. Matthew 16:13–20.
耶穌到咗該撒利亞腓立比个境界，就問伊个門徒講：「人講我人子係啥人？」伊拉講：「有人講儂係施洗約翰；有人講係以利亞；也有人講係耶利米，抑或先知裡向个一位。」耶穌對伊拉講：「儂拉講我係啥人？」西門彼得回答講：「儂係基督，係永生 神个兒子。」耶穌回答伊講：「西門巴約拿，儂有福氣哉；因為這個弗是屬血氣个肉身啟示儂个，乃是我在天浪个父啟示儂个。我也對儂講，儂係彼得，我要在這磐石浪建造我个教會；陰間个門弗能勝過伊。我要將天國个鑰匙交畀儂；凡儂在地浪所捆綁个，在天浪也要捆綁；凡儂在地浪所釋放个，在天浪也要釋放。」當時，伊吩咐門徒，弗可對啥人講伊就是耶穌基督。馬太福音 16:13–20。
This passage is significant because it represents a pivotal moment in Jesus’ ministry and the development of Christian theology. Peter’s confession of Jesus as the Messiah, the Son of the living God, is seen as the foundation of Christian faith and the cornerstone upon which the Church is built. The phrase “on this rock I will build my church” is interpreted in Catholic tradition as a reference to Peter himself, whom Jesus identifies as the “rock” upon which the Church will be built. This interpretation serves as the basis for the papal primacy and authority in Catholic theology.
箇段經文交關要緊，因為伊表明耶穌職事當中一個關鍵辰光，也表明基督教神學發展个一個樞紐時刻。彼得承認耶穌是彌賽亞，是永活上帝个兒子，畀看作是基督信仰个根基，也就是教會所建立其上个房角石。「我要佇箇磐石頂高建立我的教會」一句，照天主教傳統來解，是指向彼得本人；耶穌認定伊就是箇「磐石」，教會將建立佇伊其上。箇種解釋，成為天主教神學當中教宗首位權及權柄个根據。
In Protestant theology, the “rock” is not understood to refer to Peter personally, but to Peter’s confession of faith in Jesus as the Messiah and the Son of God. In this view, the foundation of the Church is not Peter, but the confession that Jesus is the Christ and the Son of God. Regardless of theological interpretation, the Confession of Peter in Matthew 16:13–20 is considered a central and foundational passage in Christian belief, emphasizing the identity of Jesus as the Messiah and the Son of God, and affirming the mission and purpose of the Church.
㑚新教神学里， “磐石” 弗是指彼得其人本身，乃是指彼得对耶稣是弥赛亚、是上帝之子个信仰告白。照此种看法，教会个根基弗是彼得，乃是“耶稣是基督、是上帝之子”个告白。无论神学诠释如何，《马太福音》16:13–20里彼得个告白，总归拨看做基督徒信仰当中居中央并奠基个经文段落，强调耶稣作为弥赛亚并上帝之子个身份，也确认教会个使命搭目的。
In the previous article we presented a passage from The Desire of Ages, where Sister White identifies some of the issues associated with Christ’s visit to Caesarea Philippi. One of the points she notes is that Christ had taken the disciples away from the influence of the Jews for the purpose of setting forth the lessons of Caesarea Philippi.
勒前一篇文章里向，阿拉摆出《历代愿望》里个一段；喺该段里，怀爱伦姊妹指出了若干同基督往该撒利亚·腓立比去有关个问题。伊所提着个一点是：基督领门徒离开犹太人个影响，为着要把该撒利亚·腓立比个教训陈明出来。
“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.” The Desire of Ages, 411.
「耶穌同伊个門徒，箇辰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境界，進入一片偶像崇拜盛行个地方。㑚搭，門徒離開了猶太教所施加个約束勢力，並且同異教崇拜有了更加切近个接觸。伊拉四圍所呈現个，乃是普天下各處所存在个種種迷信形式。耶穌盼望，伊拉看見這些事體，就會感覺著自家對異教徒所負个責任。當伊停留㑚片地方个辰光，伊盡力避開向眾人施教，反轉更加專心致意於伊个門徒。」《歷代願望》，411。
On July 18, 2020, Christ removed the disciples of September 11, 2001 from the influence of Laodicean Adventism. The first disappointment in the parable of the ten virgins produced a separation of the movement from the assembly of mockers that was in the process of being passed by. This truth was fulfilled in Millerite history on April 19, 1844, and again on July 18, 2020. The history of the tarrying time then began, and it possesses the signature of “Truth” in both the movement of the first and third angels.
2020年7月18號，基督使2001年9月11號个門徒脫離咾底嘉復臨主義个影響。十個童女个比喻裡向，頭一回个失望產生咾運動同正在被越過个譏誚會眾之間个分離。箇個真理喺米勒派歷史當中喺1844年4月19號應驗了一遍，也喺2020年7月18號再一遍應驗。從此以後，遲延个時期就開始了；而伊喺頭一位同第三位天使个運動當中，兩者攏帶有「真理」个印記。
The first disappointment is the first of three waymarks, and the history concludes with the Great Disappointment of October 22, 1844, that typifies the “great earthquake” of Revelation chapter eleven. The beginning, first letter of the Hebrew alphabet represents a disappointment, and the ending, twenty-second letter of the Hebrew alphabet also represents a disappointment. The thirteenth letter, representing rebellion, identifies the disappointment of the foolish virgins who manifest their lost condition when the call at Midnight identifies who has and who has not prepared for the crisis. The twenty-two letters of the Hebrew alphabet represent the symbol of the combination of divinity with humanity that is accomplished within that history, though the Millerite history represents the first Kadesh, and our history today represents the last Kadesh.
头一场失望，乃是三个路标当中个第一个；而这段历史，终结于一八四四年十月二十二日个“大失望”，伊乃启示录第十一章所预表个“大神震”。起头，就是希伯来字母表个第一只字母，表明一场失望；终了，就是希伯来字母表个第二十二只字母，也表明一场失望。第十三只字母，表明悖逆，指出愚拙童女个失望；当半夜个呼声显明啥人曾为危机预备、啥人勿曾预备辰光，伊拉所失丧个景况也就显露出来。希伯来字母表个二十二只字母，表明神性同人性相结合个记号；此种结合，是在该段历史当中完成个。虽然米勒派个历史，乃是头一个加低斯；而我拉今朝个历史，乃是末后一个加低斯。
The two lines are parallel, but one represents the failure of God’s people and the other the victory of God’s people. Just before the cross, Jesus brought His disciples to Panium, just as He has brought His last-day disciples to Panium, and in doing so He allowed a disappointment to remove His last day disciples from the “controlling influence” of Laodicean Adventism, represented by “Judaism” in the history of Matthew chapter sixteen. In doing so, He also simultaneously brought His disciples into a closer contact with heathenism, thus representing the working environment of His last-day disciples who are now living in the full-blown manifestation of satanic power represented by the modern communication systems that are being employed to lead the entire world into receiving the mark of the beast.
两条线索乃是平行个，不过一条表明上帝子民个失败，另一条表明上帝子民个得胜。正在十字架以前弗远，耶稣领伊个门徒到巴尼乌姆去，正如伊也曾领伊末日个门徒到巴尼乌姆去一样；伊借此容让一场失望，把伊末日个门徒从老底嘉复临信仰个“支配影响”之下挪开——此层意思，在《马太福音》第十六章个历史里，乃是由“犹太教”所预表个。伊如此行个辰光，也同时领伊个门徒进入一种同异教更加接近个接触当中；借此表明伊末日门徒个工作环境——伊拉而今生活勒撒但权势充分显明个时代里，此种权势乃由现代传播系统所代表，并且正是借用该等系统，引导全世界去领受兽个印记。
The history of Caesarea Philippi aligns with the history of the Battle of Panium, and verses thirteen through fifteen. Christ and His disciples, were standing in the shadow of the cross, typifying His last-day disciples standing in the shadow of the Sunday law. There, in verses thirteen through fifteen, which was Caesarea Philippi, and also the Battle of Panium, which is where we stand today, Christ began to teach His disciples about what was about to happen in verse sixteen.
該撒利亞腓立比个歷史，搭班尼烏姆之戰个歷史相對應，也搭第十三節到第十五節相對應。基督搭伊个門徒，立勒十字架个陰影底下，預表伊末後日子个門徒立勒星期日法令个陰影底下。勒該搭第十三節到第十五節，就是該撒利亞腓立比，也就是班尼烏姆之戰个所在，亦即𠲎今朝立勒个所在，基督開始教導伊个門徒有關第十六節將要發生个事。
“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.” The Desire of Ages, 411.
「伊就快要對㑚講起那等候伊个苦難。毋過，伊先獨自離開，禱告，求伊拉个心得以預備，來領受伊个話。」《歷代願望》，411。
Before Christ told His disciples of the cross, He first went away, or He tarried, thus marking the tarrying time in the parable and the history from July 18, 2020 to July 2023.
基督向伊个门徒讲着十字架之前，伊先离开，抑或讲，伊暂缓停留；阿是就标明了比喻里向延迟个辰光，并且也标明了从 2020 年 7 月 18 号到 2023 年 7 月个历史时期。
“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.” The Desire of Ages, 411.
「佢一搭仔加入伊拉當中，並弗即刻將伊所欲傳達个事告訴伊拉。佢先俾伊拉一個機會，叫伊拉承認對佢个信心，好叫伊拉為將要來个試煉得著堅固。」《歷代願望》，411。
In July 2023, the Lord began to give opportunity for those involved with the disappointment, to express their faith. He did so by opening up the message of Ezekiel thirty-seven, which was a confirmation of the message of September 11, 2001. It was the thread that tied the sealing time from September 11, 2001 to the soon coming Sunday law together. It did so by placing the disappointment of July 18, 2020 in the structure of truth, for, those who were willing to see, could recognize that every reformatory movement has a theme that runs through their peculiar sacred history.
到2023年7月，主开始赐下机会，叫凡牵涉于那场失望个众人，得以表明伊拉个信心。伊乃藉着开启《以西结书》第三十七章个信息来成就此事；此信息，正是对2001年9月11日信息个证实。伊就是那根线，拿2001年9月11日起个印封时期，同那将要快快来到个星期日法，连贯勒一道。伊之所以如此，乃因伊把2020年7月18日个失望，安置勒真理个结构当中；因为凡肯看见个人，都能认出：每一个改正运动，伊拉个独特圣史当中，总有一个贯穿始终个主题。
In the last days the message of the third Woe arrived on September 11, 2001, then a false message of the third Woe was proclaimed that produced a disappointment, but the message that brought them back to life after three and a half days of being dead, dry and scattered bones was the message of the four winds, that is also the third Woe.
末後辰光，第三樣災禍个信息佇二〇〇一年九月十一號來到；隨後，有一個關於第三樣災禍个假信息被宣告出來，造成了失望；毋過，个個叫伊拉喺死忒、枯乾、四散个骸骨个景況裡經過三日半以後復活转來个信息，乃是四風个信息，這也就是第三樣災禍。
The last-day disciples can see, if they choose to see, that the three waymarks of the sealing of the one hundred and forty-four thousand are the same theme at each step, and that at the second step, the rebellion represented by the thirteenth letter of the Hebrew alphabet confirmed the message as “Truth.” A second witness the Lord provided was in the fact that the first disappointment of prior reformatory movements was based upon rebellion against God’s revealed will, whether it was Moses not circumcising his son, or Uzzah touching that ark, or Martha and Mary doubting Jesus’ word concerning the death of Lazarus. The only reform line that did not uphold the fact that the first disappointment was based upon disobedience was the reform movement of the Millerites, but it was also shown at that time that the history of the Millerites possessed internal waymarks that were based upon the truth of the eighth, being of the seven.
末日个门徒若伊拉肯看，就会看见，一百四十四千受印个三个路标，每一步侪是同一个主题；并且到第二步，用希伯来字母表第十三个字母所表号个背叛，将此信息证实为“真理”。主所赐个第二个见证，是在于先前各次改革运动个第一次失望，侪是建立勒背叛上帝所启示之旨意个基础浪；无论是摩西呒没替伊个儿子行割礼，还是乌撒摸着约柜，抑或马大同马利亚对耶稣论到拉撒路之死个话生发疑惑。唯一呒没维护“第一次失望是基于悖逆”此一事实个改革线，就是米勒派个改革运动；但当时也曾显明，米勒派个历史本身有其内部个路标，而该些路标乃是建立勒“第八位，本是那七位中个一个”此真理个基础浪。
The fact that the eighth is of the seven is a major element of the Revelation of Jesus Christ which is now being unsealed, and the transition of the Philadelphian Millerite movement unto the Laodicean church was a waymark that identified when the Laodicean movement of the third angel would transition unto the Philadelphian movement of the one hundred and forty-four thousand. Thus, the fact that the first Millerite disappointment was accomplished without their movement manifesting disobedience, provided the contrast for the same waymark in the last days where the Laodicean movement of the third angel would disobey and produce a disappointment, and in so doing would align with the Millerite waymark, and produce the logic to see the movement of the one hundred and forty-four thousand is the eighth, that is of the seven.
第八个乃是出于七个，这一事实，乃是现今正在启封个耶稣基督启示录当中个一个重大要素；而费城个米勒派运动向老底嘉教会个转变，乃是一个路标，指出老底嘉个第三位天使运动将在何时转变成为十四万四千人个费城运动。 因此，第一番米勒派个失望是在佢拉个运动并弗显出悖逆个情形之下成就个，这一事实，便为末后日子里同一个路标提供了对比；到辰光，老底嘉个第三位天使运动将要悖逆，并产生一次失望。如此一来，伊就与米勒派个路标相吻合，并生发出一种逻辑，叫人得以看见：十四万四千人个运动就是第八个，也就是出于七个。
On July 2023, the Lord raised up a “voice in the wilderness” in order to prepare His last-day people for the crisis of the Sunday law, and once He returned from tarrying in prayer unto the disciples, He gave them opportunity to express their faith. In Christ’s day the message was His baptism, the point where Jesus, became Jesus Christ. That waymark aligns with September 11, 2001, and His disciples were asked what men thought, and then asked what the disciples themselves thought about Christ.
㑚二〇二三年七月，主兴起一個「曠野裏个聲音」，為着叫伊末日个子民為主日法个危機預備好；而伊自禱告中遲延轉回到門徒那裏个辰光，就畀了㑚伊拉一個機會，來表明伊拉个信心。㑚基督在世个日子，彼個信息就係伊个受洗，卽耶穌成爲耶穌基督个彼一點。此一里程碑與二〇〇一年九月十一日相對應；伊先問人對伊有啥个看法，後首又問門徒自家對基督有啥个看法。
“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?’
「佢到仔伊拉中間個辰光，並呒没立时将伊所要传拨伊拉个道理讲出。做这一层事体以前，伊先拨伊拉一个机会，叫伊拉承认对伊个信心，好叫伊拉为将来要临到个试炼得着坚固。伊问道：『人讲我——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.” The Desire of Ages, 411.
“可惜，门徒弗得弗承认：以色列并呒没认出伊拉个弥赛亚。实在也有一部分人，望见伊所行个神迹个辰光，曾宣告伊是大卫之子。勒伯赛大得着喂饱个群众，也曾想要拥戴伊做以色列个王。许多人准备接受伊做先知；不过伊拉并弗相信伊就是弥赛亚。”《历代愿望》，411。
The majority of Adventism did not believe in the third Woe of September 11, 2001. They believed some of the miracles of the prophetic word that had been presented in the movement, and some understood that the message of September 11, 2001 had elements of truth, but they did not truly believe the claims of September 11, 2001.
大多數復臨信徒並弗相信二〇〇一年九月十一日个第三樣災禍。伊拉相信此場運動當中所呈現个預言之言个一部分神蹟，也有一部分人曉得二〇〇一年九月十一日个信息內中有真理个成分；弗過，伊拉並無真正相信關於二〇〇一年九月十一日个各項宣稱。
The claim of September 11, 2001 had been typified by the claim of August 11, 1840, and that claim was expressed by Sister White when commenting upon the fulfillment of August 11, 1840. She stated:
二〇〇一年九月十一日个宣称，早已由一八四〇年八月十一日个宣称所预表；而该宣称，乃系怀爱伦姊妹于评论一八四〇年八月十一日之应验辰光所表达。伊讲：
“At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.
“正当所指定个辰光，土耳其借其使臣，接受了欧洲列强个保护，故此把自家置于基督教各国个管辖之下。此一事件恰恰应验了预言。迭件事一经传开，许多人就确信米勒及其同工所采用个预言解释原则实在正确，降临运动也因此得着了奇妙个推进。又有有学问、有地位个人，联合米勒，一面传讲，一面刊布伊个见解；从1840年到1844年，此项工作迅速扩展。”《善恶之争》，334、335页。
What was confirmed on August 11, 1840 was that Miller’s prophetic views were accurate, and the claim of September 11, 2001 is the confirmation that Future for America’s prophetic views are accurate. The unrepentant multitude in July of 2023 could not and would not accept the premise that the methodology designed by Christ, and entrusted to Future for America is actually the methodology of the latter rain. But then Christ asked His disciples what they, not the multitude thought.
1840年8月11日所證實个，乃是米勒關於預言个見解準確；而2001年9月11日个主張，則是對「Future for America」關於預言个見解準確个證實。2023年7月該班弗肯悔改个眾人，弗能，也弗肯接受此一前提：即基督所設計、並交託俾「Future for America」个方法論，實際上正是晚雨个方法論。然後，基督問伊个門徒：伊拉自家个看法是啥，而弗是眾人个看法。
“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.’
「耶穌此刻又提出第二隻問題，關乎門徒自身：『若儂等講，我是阿誰？』彼得回答講：『儂就是基督，是永活上帝个兒子。』」
“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.
「起头，彼得就相信耶稣是弥赛亚。许多别样个，因施洗约翰个传道受了感动，并且接受了基督；及至约翰被下在监里，后来又被处死，伊拉就对约翰个使命起了疑惑；如今也疑惑耶稣勿是伊拉长久所盼望个弥赛亚。许多门徒热切盼望耶稣登上大卫个宝座；但当伊拉看出伊并无此意，就离开了伊。独有彼得同伊个同伴，仍旧勿离弃伊拉个忠诚。那些昨朝赞美、今朝定罪之人个反复无常，并未毁坏救主真实跟从者个信心。彼得宣告说：『祢是基督，是永生上帝个儿子。』伊并勿等待君王个尊荣加在伊个主身上，乃是在伊受卑微个光景之中，也接受伊。」
“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.
“彼得曾表明了十二个人个信心。然则，门徒对于基督个使命，还是远远弗曾明白。祭司搭掌权个人个反对搭曲解，虽则弗能叫伊拉离开基督，却仍旧叫伊拉大大困惑。伊拉看弗清前头个道路。伊拉早年所受个薰陶、拉比个教训、传统个势力，还是拦阻了伊拉对真理个看见。时常，宝贵个光线从耶稣身上照耀到伊拉；不过伊拉常常像人摸索于阴影当中一般。只是到今朝，在伊拉个信心还弗曾正面对着大试炼以前，圣灵大有能力地临到伊拉身上。有一个短短个时候，伊拉个眼目从“所看得见个事”转开，得以看见“所看弗见个事。”哥林多后书 4:18。在人性个外表之下，伊拉辨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.’” The Desire of Ages, 412.
「耶穌回答彼得講：『西門巴約拿，儂是有福氣个；因為啲件事體勿是屬血氣个人向儂啟示个，乃是我天浪个父向儂啟示个。』」《歷代願望》，412。
Peter’s confession in identifying that Christ is the son of God, spoke directly to the testing question of that history. The time had come for the Messiah to appear, as set forth by God’s prophetic word, and only those who accepted that truth would be included with those represented by Peter’s statement. Peter represents those who accept the message established on September 11, 2001, and that confess that Jesus is the son of God. “Peter had expressed the faith of the twelve,” and the twelve he represented were the one hundred and forty-four thousand. For this reason, Christ changed Peter’s name from Simon Bar-jona unto Peter in the passage.
彼得认出基督是上帝个儿子伊只认信，正面对牢该段历史个试验性问题发言。照上帝预言个话语所定规，弥赛亚显现个辰光已经到咾；只有接受该个真理个人，才会包括勒彼得该句认信所代表个人当中。彼得代表接受二〇〇一年九月十一号所确立个信息、并且认信耶稣是上帝儿子个人。“彼得曾经表达了十二个人个信心，”伊所代表个十二个人，就是十四万四千。为着该个缘故，勒该段经文里向，基督把彼得个名字，从西门·巴约拿改做彼得。
“Simon” means “he who hears,” and “bar” means “son of,” and Jonah means “dove.” Simon represented those who heard the message of the dove, which represented the truths associated with the baptism of Jesus, when He became the Christ, anointed with power, as was symbolically represented by the descent of the Holy Spirit in the form of a dove.
「西門」个意思是「聽見个人」，「巴」个意思是「……之子」，「約拿」个意思是「鴿子」。西門所表明个，是許多聽見鴿子信息个人；而鴿子所表明个，乃是同耶穌受洗相聯繫个真理，當時伊成為基督，受能力所膏，正如聖靈以鴿子形象降下所象徵表明个一樣。
The reform lines parallel each other and John represents the Millerites, who on August 11, 1840, ate the little book. Jeremiah aligns with that event, and when he ate the little book, he was then called by God’s name.
改革个条线是相平行个，约翰代表米勒派；伊拉勒个喺 1840 年 8 月 11 号吃了小书卷。耶利米同只件事相对应，而伊吃了小书卷之后，就归到上帝个名下来。
Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. Jeremiah 15:16.
我尋着了你个言語，就喫落去；你个言語於我是心裏个歡喜快樂：因爲我係稱爲你名下个人，哦，萬軍个主上帝。耶利米書 15:16。
When the Lord entered into covenant with Abram, He changed his name to Abraham, as He did with Sarai and Jacob. The changing of a name represents a covenant relationship, and at the waymark where the divine symbol descends God’s people are to eat the message, enter into covenant, and their name is then changed. As a representative of the disciples of Christ’s time, Simon Bar-jona represented those who “heard” the message of the “dove.”
當主摎亞伯蘭立約個辰光，伊改了伊個名，叫亞伯拉罕；正如伊對撒萊摎雅各所做個一樣。名號個更改，表明一種立約個關係；而勒神聖表號降落個路標之處，上帝個百姓應當食落該個信息，進入約中，伊拉個名隨後也就改變了。西門巴約拿作為基督時代門徒個代表，所代表個便是許多「聽見」了「鴿子」信息個人。
When he gave testimony that he recognized that at that waymark Jesus became the Christ, and that He was the Son of God, and all which that entails, Christ then changed his name to Peter. He had expressed the message that Christ’s covenant people of that history accepted, and in so doing he also typified the one hundred and forty-four thousand of the last days.
当伊作见证，表明伊认得着，就勒该只路标之处，耶稣成为基督，并且伊是 神个儿子，以及凡此所包含个一切之时，基督就把伊个名字改作彼得。伊表达了基督之约个子民于该段历史中所接受个信息；伊如此行，也同时预表末后个十四万四千人。
The letter “P” is the sixteenth letter in the English alphabet, and the letter “E” is the fifth letter in the alphabet, and the letter “T” is the twentieth letter, the letter “E” is repeated, and the name ends with the letter “R” which is the eighteenth letter. Sixteen “times” five, “times” twenty, “times” five, “times” eighteen equals one hundred and forty-four thousand. The Wonderful Linguist spoke to Peter in Hebrew, and the New Testament was written in the Greek, and the translators of the King James Version produced the New Testament in English.
字母「P」係英文字母表裡向第十六個字母，字母「E」係字母表裡向第五個字母，字母「T」係第二十個字母，字母「E」重複了一遍，而箇名字末尾係字母「R」，伊係第十八個字母。十六「乘」五，「乘」二十，「乘」五，「乘」十八，等於十四萬四千。奇妙个語言家用希伯來話對彼得講話，新約係用希臘文寫个，而《欽定本》个翻譯者將新約譯做英文。
In spite of the three steps of differing languages, Christ, who is the Son of God, the Wonderful Linguist, and the Wonderful Numberer, placed an illustration of the sealing of the one hundred and forty-four thousand in Matthew chapter sixteen, that aligns with the Battle of Panium, and His visit to Caesarea Philippi. He did so by employing His control of language and numbers, for He is both Palmoni (the Wonderful Numberer), and the Word (the Wonderful Linguist).
雖然經過仔三步弗同个語言，基督——伊是上帝个兒子、奇妙个語言家，也是假妙个數算者——還是喺《馬太福音》第十六章安放仔一個關於十四萬四千人受印个例證，該例證搭配潘尼恩之戰，以及伊到該撒利亞腓立比个探訪。伊之所以恁樣做，乃是藉著伊對語言搭數字个掌管；因為伊既是假妙數算者 Palmoni，也是道（奇妙个語言家）。
We will continue this study in the next article.
阿拉将会勒下一篇文章里继续迭项研究。
“Nearly two thousand years ago, a voice of mysterious import was heard in heaven, from the throne of God, ‘Lo, I come.’ ‘Sacrifice and offering Thou wouldest not, but a body hast Thou prepared Me…. Lo, I come (in the volume of the Book it is written of Me,) to do Thy will, O God.’ Hebrews 10:5–7. In these words is announced the fulfillment of the purpose that had been hidden from eternal ages. Christ was about to visit our world, and to become incarnate. He says, ‘A body hast Thou prepared Me.’ Had He appeared with the glory that was His with the Father before the world was, we could not have endured the light of His presence. That we might behold it and not be destroyed, the manifestation of His glory was shrouded. His divinity was veiled with humanity,—the invisible glory in the visible human form.
「差弗多兩千年前，天浪有一個帶有奧祕意味个聲音，從上帝个寶座發出：『看哪，我來哉。』『祭物同供獻弗是儂所要个，總為我預備哉一個身體……看哪，我來哉（經卷上已經有指著我寫个話），上帝啊，我來是要遵行儂个旨意。』希伯來書 10:5–7。這幾句話宣告了那個自永遠以來隱藏个旨意如今得著應驗。基督將要臨到我儂个世界，並且成為肉身。伊講：『總為我預備哉一個身體。』假使伊顯現个是伊在世界未有以前同父同有个榮光，我儂就禁弗起伊臨在个光輝。為著叫我儂得以看見，卻弗致滅亡，伊榮光个顯現就給遮蔽起來。伊个神性披上了人性——那看弗見个榮耀，顯在看得見个人个形體裡。」
“This great purpose had been shadowed forth in types and symbols. The burning bush, in which Christ appeared to Moses, revealed God. The symbol chosen for the representation of the Deity was a lowly shrub, that seemingly had no attractions. This enshrined the Infinite. The all-merciful God shrouded His glory in a most humble type, that Moses could look upon it and live. So in the pillar of cloud by day and the pillar of fire by night, God communicated with Israel, revealing to men His will, and imparting to them His grace. God’s glory was subdued, and His majesty veiled, that the weak vision of finite men might behold it. So Christ was to come in ‘the body of our humiliation’ (Philippians 3:21, R. V.), ‘in the likeness of men.’ In the eyes of the world He possessed no beauty that they should desire Him; yet He was the incarnate God, the light of heaven and earth. His glory was veiled, His greatness and majesty were hidden, that He might draw near to sorrowful, tempted men.
“格个宏大个旨意，早已借着预表搭象征显明出来。基督向摩西显现个该只火烧个荆棘，启示了上帝。拣来代表神性个象征，乃是一株卑微个灌木，看上去似乎并无啥个吸引人之处。无限者便寓居于其中。满有怜悯个上帝，将伊个荣耀遮藏在一只极其卑微个预表里，叫摩西得以看见而仍旧存活。照样，上帝借着日间个云柱、夜间个火柱，向以色列人传达信息，将伊个旨意启示给世人，并将伊个恩典赐与伊拉。上帝个荣耀被调和了，伊个威严被遮蔽了，为着有限之人软弱个眼目能够得见。照样，基督也要在‘我们卑贱个身体’（腓立比书 3:21, R. V.）里来，‘成为人个样式。’在世人个眼中，伊并无美貌，叫人羡慕伊；然而伊却是道成肉身个上帝，是天地个光。伊个荣耀被遮蔽了，伊个伟大搭威严被隐藏了，为要叫伊能够亲近忧伤、受试探个人。”
“God commanded Moses for Israel, ‘Let them make Me a sanctuary; that I may dwell among them’ (Exodus 25:8), and He abode in the sanctuary, in the midst of His people. Through all their weary wandering in the desert, the symbol of His presence was with them. So Christ set up His tabernacle in the midst of our human encampment. He pitched His tent by the side of the tents of men, that He might dwell among us, and make us familiar with His divine character and life. ‘The Word became flesh, and tabernacled among us (and we beheld His glory, glory as of the Only Begotten from the Father), full of grace and truth.’ John 1:14, R. V., margin.
「上帝命摩西為以色列人講：『叫伊拉為我造一所聖所；使我好住勒伊拉中間。』」（出埃及記 25:8）伊就住勒該聖所裡，勒伊百姓中間。伊拉喺曠野裡一切困乏流浪个辰光，伊臨在个表號常常同伊拉一道。照樣，基督也勒我拉人類營盤个中間支搭伊个會幕。伊勒世人帳棚旁邊搭起伊个帳棚，為着要住勒我拉中間，並且叫我拉熟識伊神聖个品性同生命。『道成了肉身，支搭帳棚住勒我拉中間（我拉也見過伊个榮光，正是父獨生子个榮光），充充滿滿个有恩典，有真理。』約翰福音 1:14，R. V.，旁註。」
“Since Jesus came to dwell with us, we know that God is acquainted with our trials, and sympathizes with our griefs. Every son and daughter of Adam may understand that our Creator is the friend of sinners. For in every doctrine of grace, every promise of joy, every deed of love, every divine attraction presented in the Saviour’s life on earth, we see ‘God with us.’
「自從耶穌來與我伲同住，阿拉曉得上帝熟悉阿拉個試煉，也體恤阿拉個憂傷。亞當每一個兒女都會明白，阿拉個造物主乃是罪人個朋友。因為喺每一條恩典個教訓、每一個喜樂個應許、每一樁仁愛個作為、每一種喺救主地上生活當中所顯明個神聖吸引力裡，阿拉都看見『上帝與阿拉同在』。」
“Satan represents God’s law of love as a law of selfishness. He declares that it is impossible for us to obey its precepts. The fall of our first parents, with all the woe that has resulted, he charges upon the Creator, leading men to look upon God as the author of sin, and suffering, and death. Jesus was to unveil this deception. As one of us He was to give an example of obedience. For this He took upon Himself our nature, and passed through our experiences. ‘In all things it behooved Him to be made like unto His brethren.’ Hebrews 2:17. If we had to bear anything which Jesus did not endure, then upon this point Satan would represent the power of God as insufficient for us. Therefore Jesus was ‘in all points tempted like as we are.’ Hebrews 4:15. He endured every trial to which we are subject. And He exercised in His own behalf no power that is not freely offered to us. As man, He met temptation, and overcame in the strength given Him from God. He says, ‘I delight to do Thy will, O My God: yea, Thy law is within My heart.’ Psalm 40:8. As He went about doing good, and healing all who were afflicted by Satan, He made plain to men the character of God’s law and the nature of His service. His life testifies that it is possible for us also to obey the law of God.
「撒但將上帝愛个律法描寫成功利自私个律法。伊宣稱，我儕弗可能遵守其間个誡命。我儕始祖个墮落，並其所招致个一切愁苦，伊儕總歸咎於創造主，叫人將上帝看作罪惡、痛苦搭死亡个作者。耶穌來，正是要揭開此種欺瞞。伊作為我儕當中个一位，要立下順服个榜樣。為此，伊取了我儕个人性，經過我儕所經過个各樣經歷。『所以，伊凡事該當搭伊个弟兄相同。』希伯來書 2:17。若我儕必須承擔啥物是耶穌弗曾忍受過个，咁末撒但就要在此點上宣稱，上帝个能力對我儕來講是不夠个。所以，耶穌『凡事受過試探，搭我儕一樣。』希伯來書 4:15。凡是我儕所會遭受个試煉，伊儕攏忍受過。並且，伊弗曾為伊自家動用任何一樣能力，凡此能力，攏是白白賜予我儕个。伊作為人，對抗試探，並靠上帝所賜伊个力量得勝。伊講：『我个上帝啊，我樂意照爾个旨意行；爾个律法在我心裡。』詩篇 40:8。當伊周行四方，施行善事，醫治一切受撒但所苦害个人个辰光，伊叫人明明白白看見上帝律法个品格，並伊事奉个本性。伊个生活證明，我儕也有可能遵守上帝个律法。」
“By His humanity, Christ touched humanity; by His divinity, He lays hold upon the throne of God. As the Son of man, He gave us an example of obedience; as the Son of God, He gives us power to obey. It was Christ who from the bush on Mount Horeb spoke to Moses saying, ‘I AM THAT I AM…. Thus shalt thou say unto the children of Israel, I AM hath sent me unto you.’ Exodus 3:14. This was the pledge of Israel’s deliverance. So when He came ‘in the likeness of men,’ He declared Himself the I AM. The Child of Bethlehem, the meek and lowly Saviour, is God ‘manifest in the flesh.’ 1 Timothy 3:16. And to us He says: ‘I AM the Good Shepherd.’ ‘I AM the living Bread.’ ‘I AM the Way, the Truth, and the Life.’ ‘All power is given unto Me in heaven and in earth.’ John 10:11; 6:51; 14:6; Matthew 28:18. I AM the assurance of every promise. I AM; be not afraid. ‘God with us’ is the surety of our deliverance from sin, the assurance of our power to obey the law of heaven.” The Desire of Ages, 23, 24.
「基督藉着伊个人性，接触了人性；藉着伊个神性，伊执住上帝个宝座。伊作为人子，赐拨阿拉顺服个榜样；作为上帝个儿子，伊赐拨阿拉顺服个能力。正是基督，从何烈山个荆棘里向摩西讲：『我是自有永有个……恁要对以色列子民咁样讲：自有永有个差我到恁迭里来。』出埃及记 3:14。迭是以色列得拯救个凭据。所以，当伊『取了人个样式』来到辰光，伊宣告伊自家就是“我是”。伯利恒个囡伢，柔和谦卑个救主，就是上帝『显现于肉身』。提摩太前书 3:16。伊也对阿拉讲：『我是好牧人。』『我是活个粮。』『我是道路、真理、生命。』『天上地下所有个权柄，侪赐拨我了。』约翰福音 10:11；6:51；14:6；马太福音 28:18。“我是”是一切应许个保证。“我是”；勿要惊。『上帝同阿拉同在』，就是阿拉从罪恶里得拯救个确据，也是阿拉有能力顺服天上律法个保证。」《历代愿望》，23，24。