When Peter set forth his answer to Christ’s question of who the disciples say that Christ is he identified that Jesus was the anointed one, the Christ, the Messiah. He also said He was the Son of God.
当彼得回答基督所提出个问题——门徒讲基督是哪一位——个辰光，伊指出耶稣就是受膏者，即基督，即弥赛亚。伊也讲，伊是上帝个儿子。
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. Matthew 16:13–19.
耶穌到該撒利亞腓立比个境界辰光，問伊个門徒講：「人講我人子是啥人？」伊拉講：「有人講儂是施洗約翰；有人講是以利亞；也有人講是耶利米，抑或先知裏向一个。」耶穌對伊拉講：「若是儂拉講，我是啥人？」西門彼得回答講：「儂是基督，是永生上帝个兒子。」耶穌回答伊講：「西門巴約拿，儂是有福个；因為這个不是屬血氣个肉身指示儂个，乃是我天浪个父指示儂个。我也對儂講，儂是彼得，我要把我个教會造勒這磐石浪；陰間个門弗能勝過伊。我要把天國个鑰匙交得儂；凡儂勒地上所捆綁个，勒天上也要捆綁；凡儂勒地上所釋放个，勒天上也要釋放。」馬太福音 16:13–19。
Through Peter the Holy Spirit presented the essential truth for the one hundred and forty-four thousand to understand. He did so at Panium, which was Caesarea Philippi. Panium is the most sacred temple site in the worship of the dragon, for Greece represents the world, and the world in the last days is the United Nations, who is the dragon’s earthly representative. The “gates of hell” is a name for the temple of Pan, the Greek goat-god. The temple was built in front of a cave that contained the Spring of Panium. The Spring of Panium fed the Jordan River, which is a symbol of Christ.
圣灵借着彼得，提出了一百四十四千人所当明白个根本道理。伊拉潘尼翁，也就是该撒利亚腓立比，成就了这件事。潘尼翁是敬拜龙个教仪里向最神圣个庙址，因为希腊象征世界，而末后日子个世界就是联合国；联合国就是龙在地上个代表。“阴间个门”是潘庙个名称；潘是希腊个山羊神。该庙建勒一只洞窟前头，洞里有潘尼翁个泉源。潘尼翁个泉源滋养约旦河，而约旦河乃是基督个象征。
The name “Jordan” means “descender,” and it begins its course in the mountainous region of northern Israel, drawing its main source from the springs of Mount Hermon, the highest peak in the Hermon Range, where the spring called the “gates of hell” is located. Hermon means “sacred” and “Jordon” means “to descend.” The Jordan River flows from the highlands of Mount Hermon and descends through the Jordan Rift Valley, eventually reaching the Dead Sea, which is the lowest point on Earth’s surface.
“約但”箇名字个意思是“下降者”，伊个流程起头于以色列北部箇山地，主要水源来自黑門山个泉水。黑門山是黑門山脈个最高峰，个搭有一眼泉水，號作“地獄之門”。“黑門”个意思是“神聖”，“約但”个意思是“下降”。約但河由黑門山个高地流出，沿約但裂谷一路下降，末後流到死海；死海是地球表面最低个所在。
The waters that feed the Jordan River, that originate in the temple of Pan, and that ultimately arrive at the lowest point on earth represent the descent the Son of God made when He left the highest sacred mountain to descend to the lowest “dead sea” of this world. Christ’s descent from heaven to the death of the cross also represents that He took upon Himself the flesh of fallen man, for his journey from heaven to the cross was fed by the waters that originated in the “gates of hell.”
供养约旦河个水，自潘庙发源，末了来到地上最低之处，象征神个儿子离开至高个圣山，下降到此世界最低个“死海”所行个降卑。基督自天降下，直到十字架个死，也表明伊亲自担当了堕落之人个肉体；因为伊从天到十字架个行程，乃是由发源于“阴间之门”个水所供给。
The Dead Sea is not only the lowest place on earth, but it is the saltiest waters on earth, nine times saltier than the ocean. Christ’s death on the cross as typified by the Dead Sea is where He confirmed His covenant with many.
死海弗但是地上最低之處，亦是地上最鹹之水，比海洋鹹九倍。基督喺十字架上个死，正如死海所預表者，就是伊向許多人堅定伊个約之所在。
And every oblation of thy meat offering shalt thou season with salt; neither shalt thou suffer the salt of the covenant of thy God to be lacking from thy meat offering: with all thine offerings thou shalt offer salt. Leviticus 2:3.
儂个每一樣素祭供物，總要用鹽調和；也弗可容儂神立約个鹽，喺儂个素祭供物中有所缺少：凡儂所獻个供物，總要獻上鹽。利未記 2:3。
On the way from the springs of Mount Hermon, the Jordan River passes through the sea of Galilee, which is also known as Lake Tiberius and Lake Kinneret. Galilee means a “hinge” or a “turning point.” Tiberius is the name of the Roman ruler who followed Augustus Caesar, and due to the shape of the lake, it is called Kinneret, which means “a harp” or “a lyre.” The turning point for mankind was when Tiberius Caesar ruled and Jesus was crucified, and every harp in heaven was silenced. The geographical testimony of the Jordan River in connection with the “gates of hell,” which is the temple of the Greek god Pan, speaks to the testimony which Peter proclaimed through the inspiration of the Holy Spirit.
從黑門山泉源下來个路浪，約但河流過加利利海；此海也叫提比哩亞湖，也叫基尼烈湖。加利利个意思是「樞紐」抑是「轉捩點」。提比哩亞是繼奧古斯都該撒之後个羅馬統治者个名號；又因湖个形狀之故，此湖稱為基尼烈，意思是「豎琴」抑是「里拉琴」。人類个轉捩點，是提比哩亞該撒在位、耶穌被釘十字架个辰光；其時天浪一切个琴都寂然無聲。約但河在地理上連著「陰間之門」个見證——就是希臘神潘个廟宇——此事正講著彼得藉聖靈感動所宣告个見證。
The incarnation of Christ was the combination of divinity and humanity that occurred when the divine Son of God took upon Himself human flesh, thus combining divinity with humanity, as represented by the waters from the spring of Pan feeding the Jordan River. What fed the spring of Pan was the dew, rain and snow that fell upon the mountains of Hermon, Hermon representing the “sacred” mountain, which is Jerusalem above.
基督个道成肉身，乃是神性搭人性个结合；此事发生于神个儿子自家取了人个肉身辰光，因此将神性搭人性联合起来；此事可由自潘泉流出、滋养约但河个水来表征。滋养潘泉个，乃是落勒黑门山浪个露水、雨水搭雪；黑门表征“圣别”个山，就是上头个耶路撒冷。
A Song of Degrees of David. Behold, how good and how pleasant it is for brethren to dwell together in unity! It is like the precious ointment upon the head, that ran down upon the beard, even Aaron’s beard: that went down to the skirts of his garments; As the dew of Hermon, and as the dew that descended upon the mountains of Zion: for there the Lord commanded the blessing, even life for evermore. Psalms 133:1–3.
大卫个上行之诗。看哪，弟兄和睦同居，是何等个善，何等个美！伊好比浇勒头浪向宝贵个膏油，流到胡须浪，就是亚伦个胡须；又流到伊衣襟个边沿。又好比黑门个露水，并降勒锡安个山浪个露水；因为勒该搭，耶和华命定福分，就是永远个生命。诗篇 133:1–3。
The “precious ointment” that ran down Aaron’s beard was the oil that was used when he and his sons were anointed as God’s priests.
流落亞倫鬍鬚个「寶貴膏油」，就是伊佮伊个眾子受膏、奉做上帝祭司辰光所用个油。
And thou shalt take of the blood that is upon the altar, and of the anointing oil, and sprinkle it upon Aaron, and upon his garments, and upon his sons, and upon the garments of his sons with him: and he shall be hallowed, and his garments, and his sons, and his sons’ garments with him. Exodus 29:21.
儂要從祭壇浪个血，搭膏油裏取些來，灑勒亞倫身浪，搭佢个衣裳浪，也灑勒佢个眾子身浪，並佢个眾子个衣裳浪；伊就成為聖，佢个衣裳也成為聖，佢个眾子搭佢个眾子个衣裳，也一同成為聖。出埃及記 29:21。
Peter expressed the confession of all the disciples, and in so doing he expressed the confession of the one hundred and forty-four thousand, who are to be anointed as a unified priesthood that is lifted up as an ensign. The “oil” that anointed Aaron, was also as the dew of Mount Hermon and also the dew of the mountains of Zion. The “oil” and the “dew” are the message which represents the anointing of the Holy Spirit.
彼得表達了眾門徒个認信；佢恁樣做个時候，也表達了十四萬四千个認信；伊拉將受膏，成爲一體个祭司職分，並且被高舉，作爲一面旌旗。膏亞倫个「油」，也就係黑門山个露，又係錫安群山个露。「油」同「露」，就是信息，表明聖靈个膏抹。
Give ear, O ye heavens, and I will speak; and hear, O earth, the words of my mouth. My doctrine shall drop as the rain, my speech shall distil as the dew, as the small rain upon the tender herb, and as the showers upon the grass: Because I will publish the name of the Lord: ascribe ye greatness unto our God. Deuteronomy 32:1–3.
天哪，請儂側耳，我要講；地哪，請儂聽我口裡個言語。我的教訓要像雨落下，我個話要像露水滴下，像細雨落勒嫩草浪，像甘霖降勒青草浪：因為我要傳揚耶和華個名；儂等總要將尊大歸畀我儕個上帝。申命記 32:1–3。
The “dew” is the “doctrine” that falls on the mountains of Zion, and it is the “oil” of anointing that unifies the one hundred and forty-four thousand, who are God’s priests in the last days. The doctrine drops as rain, and distills as dew because it is “published”. It is published because heaven and earth are to give ear and hear the words of His mouth, through a unified priesthood that is the ensign who proclaim the messages of the Midnight Cry and Loud Cry.
「露」就係降落勒錫安眾山个「道理」，也就是膏抹个「油」，使末後日子屬上帝个祭司——十四萬四千人——合而為一。个道理如雨降落，如露蒸餾，因為伊係「傳揚出去」个。伊之所以被傳揚，乃因天地都要側耳而聽伊口中个言語，並且藉著一個合一个祭司職分，就是彼作旌旗、宣告「半夜呼聲」同「大呼聲」信息者。
How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, Thy God reigneth! Thy watchmen shall lift up the voice; with the voice together shall they sing: for they shall see eye to eye, when the Lord shall bring again Zion. Break forth into joy, sing together, ye waste places of Jerusalem: for the Lord hath comforted his people, he hath redeemed Jerusalem. The Lord hath made bare his holy arm in the eyes of all the nations; and all the ends of the earth shall see the salvation of our God. Isaiah 52:7–10.
喺山嶺頂高靚个，乃是传好信息者个脚踪，传扬太平，报佳音、传福乐，宣告拯救，对锡安讲：“侬个上帝执掌王权！” 侬个守望者必扬起声来；伊拉要齐声歌唱；因为当耶和华使锡安归回个辰光，伊拉必亲眼相看。耶路撒冷个荒场啊，侬拉要一同发声欢呼歌唱；因为耶和华已经安慰伊个百姓，已经救赎耶路撒冷。耶和华喺万国眼前露出伊个圣膀臂；地极个人都要看见我拉上帝个救恩。以赛亚书 52:7–10。
The last-day watchmen, represented by Peter, publish salvation and peace, and they shall be unified, for they will see eye to eye. This happens when “the Lord brings again Zion.” The Hebrew word translated as “bring again” means to “reverse.” When the Lord reverses Zion, it means that Zion had been in captivity, as represented by the scattering, and it is reversed when the captivity ceases.
末後个守望者，以彼得為表號，宣揚救恩搭平安，伊拉必要歸於一體，因為伊拉要眼對眼看見。此事發生於「主使錫安歸回」个辰光。譯做「歸回」个希伯來字，意思是「轉反」。當主轉反錫安个時候，就表示錫安曾經陷勒被擄个光景裡，正如分散所表明个一樣；及到被擄止息个時候，箇種光景就得著轉反。
For thus saith the Lord, That after seventy years be accomplished at Babylon I will visit you, and perform my good word toward you, in causing you to return to this place. For I know the thoughts that I think toward you, saith the Lord, thoughts of peace, and not of evil, to give you an expected end. Then shall ye call upon me, and ye shall go and pray unto me, and I will hearken unto you. And ye shall seek me, and find me, when ye shall search for me with all your heart. And I will be found of you, saith the Lord: and I will turn away your captivity, and I will gather you from all the nations, and from all the places whither I have driven you, saith the Lord; and I will bring you again into the place whence I caused you to be carried away captive. Jeremiah 29:10–14.
因为耶和华者能恁讲：巴比伦七十年满足了以后，我必要眷顾恁，向恁成就我所应许恁个恩言，叫恁归转到此地。因为我晓得我向恁所怀个意念，这是耶和华讲个；是赐平安个意念，并非降祸个意念，要叫恁有指望个结局。到辰光恁要呼求我，来向我祷告，我也要应允恁。恁要寻找我，若全心寻求我，就必寻见我。耶和华讲：我必被恁寻见；我也要转回恁个掳掠，把恁从我所赶逐恁到个各国、各处招聚转来；这是耶和华讲个。我也要带恁回到我使恁被掳离开个所在。耶利米书 29:10–14。
All the prophets are addressing the last days, and in the last days His people are in a captivity that is to be reversed, in order to fulfill the testimony of prophecy.
眾先知所講个攏是末後个日子；而在末後个日子裡，伊个百姓陷勒一種注定要得著翻轉个被擄光景，為著應驗預言个見證。
The word that came to Jeremiah from the Lord, saying, Thus speaketh the Lord God of Israel, saying, Write thee all the words that I have spoken unto thee in a book. For, lo, the days come, saith the Lord, that I will bring again the captivity of my people Israel and Judah, saith the Lord: and I will cause them to return to the land that I gave to their fathers, and they shall possess it. Jeremiah 30:1–3.
耶和华有话临到耶利米讲：耶和华以色列个 神阿能讲：我对侬所讲个一切话，侬都要写勒一本文书里。因为耶和华讲：看哪，日子将到，我要使我百姓以色列搭犹大个被掳之人归回；此乃耶和华讲个。我也要叫伊拉回到我赐拨伊拉列祖个地，伊拉必要得着该地。耶利米书 30:1–3。
After three and a half days of sleeping, just as Lazarus slept for four days, and Daniel mourned for twenty-one days, Michael resurrects the two witnesses, who are His last-day people and brings them into unity and also anoints them through a message that is published around the world. That message is the “dew” of Mount Hermon (the sacred mountain), that feeds the spring of Pan, which thereafter feeds the Jordan River. The anointing that is accomplished by that message represents the anointing of Jesus, that marked when He became the Christ, which Peter identified.
睏了三日半以后，正像拉撒路睏了四日、但以理哀恸了二十一日一样，米迦勒叫两个见证人复起；伊拉就是末日属伊个子民，亦借着一则传遍普天下个信息，使伊拉归于合一，并且膏立伊拉。该则信息就是黑门山（圣山）个“露水”；伊滋养潘泉，潘泉随后滋养约旦河。借着该信息所成就个膏立，表明耶稣受膏个膏立，就是标明伊成为基督个辰光，正如彼得所指认个一样。
When Peter identified Christ as the Son of God, he represented Christ as both the Son of God and the Son of man, as represented by the waters of the “gates of hell” feeding the Jordan River. The confession of Peter was produced by the inspiration of the Holy Spirit, and it was that truth, that Jesus was the Christ, the Anointed One, and that He was both God and man which was identified by Jesus as the truth which would be the focus of the battle against God’s last-day people, who Christ promised would be victorious, for the “gates of hell,” will not prevail against this truth.
當彼得認基督為上帝个兒子辰光，伊所表明个基督，乃是上帝个兒子，也也是人子，正如「地獄个門」个水流入約但河所預表个一樣。彼得个認信，乃是因聖靈个默示而生出來个；而該個真理，就是耶穌是基督，是受膏者，並且伊兼具神性與人性，這就是耶穌所指明个真理，也就是對抗上帝末後日子子民爭戰个中心；基督曾應許，伊拉必要得勝，因為「地獄个門」決弗能勝過這個真理。
The truth is that on September 11, 2001, just as Jesus was anointed at His baptism, the sealing of the one hundred and forty-four thousand began, and that in that history there would be a disappointment which would slay His last-day people, until He resurrected them and reversed their captivity. The process of resurrection includes the unifying of His people into a mighty army that is lifted up as an ensign. The work of resurrecting, purifying, unifying and lifting up, after the death in the streets, is illustrated in verses ten through fifteen of Daniel chapter eleven, as well as other biblical passages. But in verses thirteen through fifteen Christ has once again brought His disciples to Caesarea Philippi, to Panium, and it is there that the seal of God is impressed for eternity.
事实是：二〇〇一年九月十一日，正如耶稣在受浸时受膏一样，十四万四千人额上受印的工作开始了；并且在那段历史当中，必有一次失望，要杀害祂末后的子民，直到祂使伊拉复活，并扭转伊拉的被掳。复活的过程，包括将祂的子民联合成为一支强大的军队，并被高举作为旌旗。复活、洁净、联合并高举的工作，在街市上被杀之后，乃由《但以理书》第十一章第十节至第十五节，以及圣经其伊经文，所表明。然而在第十三节至第十五节里，基督又一次将祂的门徒带到该撒利亚腓立比，到巴尼亚；神的印记就在该处，永远盖印。
Only when we understand the profundity of these facts, can we recognize the revelations of truth located in the witness of Caesarea Philippi. In verse eighteen of chapter sixteen of Matthew Simon Barjonah’s name is changed to Peter, which symbolizes the one hundred and forty-four thousand as previously noted in a recent article. The mathematical revelation established in the verse magnifies Jesus as the Wonderful Numberer, for not only can Peter be understood to represent one hundred and forty-four thousand, but Mathew 16:18 is also the mathematical symbol of “phi”.
独有当㑚明白此等事实个深奥辰光，㑚才会认得安放勒该撒利亚腓立比见证里向个真理启示。勒《马太福音》第十六章第十八节，西门·巴约拿个名号改做彼得；照近来一篇文章里向先前所指出个，该名象征十四万四千人。设立勒该节里向个数学启示，显明耶稣是奇妙个数算者；因为彼得弗但会得明白做代表十四万四千人，而且《马太福音》16:18 也是“phi”个数学象征。
Before we address the mathematics associated with “phi,” it should be noted that “phi” is part of the word “Philippi,” the second of the two names of the town of Panium. Verse eighteen identifies that Jesus spoke to Peter in Hebrew, which was recorded in Greek, and later translated into English. Those three steps address Christ’s control over His Word. When the word is considered with the mathematical system of multiplying the numbered positions, it identifies that the name Peter equates to one hundred and forty-four thousand, thus emphasizing Jesus as the Wonderful Numberer. In the very same verse, where Jesus proclaims that He will build His church the Wonderful Numberer controlled the translation process to ensure that the truth represented in verse eighteen in chapter sixteen, would represent the mathematical symbol of “phi.”
着手论及与“phi”相关个数学之前，应当指出，“phi”乃“Philippi”一词个一部分；“Philippi”是潘尼乌姆（Panium）该座城两个名称当中个第二个。第十八节指明，耶稣是用希伯来话对彼得讲个，此话后来用希腊文记载，再后译做英文。这三个步骤显明基督对佢自家个话语所施行个掌管。若拿该词放勒以字母顺序编号相乘个数学体系里来考察，就会显明“Peter”该名等于十四万四千，因此更加着重耶稣乃是奇妙个计算者。就在同一节里，耶稣宣告佢要建立佢个教会个所在，奇妙个计算者掌管了翻译个过程，为要确保第十六章第十八节里所表明个真理，会表征“phi”个数学符号。
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. Matthew 16:18.
我还要对侬讲：侬是彼得，我要把我的教会建造勒这磐石之上；阴间个门决不能胜过伊。马太福音 16:18。
His church is not simply built upon the doctrine that Jesus is the Christ, and that He is the son of God, but also the fact that He is the Word, and the Word created and controls all things, including mathematics, grammar and the works of men.
伊个教会弗单单是建立勒“耶稣是基督，并且伊是 神个儿子”个教义之上，也建立勒伊是道个事实之上；而此道创造并掌管万有，包括数学、语法，以及人个作为。
In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will. Ephesians 1:11.
㑚我拉伊裏向，也得着了產業；此乃照着伊個旨意所定個美意豫先預定，因為伊照自家意志個籌算運行萬有。以弗所書 1:11。
Phi, often represented by the Greek letter φ (phi), is a mathematical constant approximately equal to 1.618033988749895. This number is known as the golden ratio or the divine proportion. It is an “irrational number”, meaning it cannot be expressed as a simple fraction, and its decimal representation goes on infinitely without repeating.
Phi，常用希臘字母 φ（phi）來表示，是一個數學常數，約略等於 1.618033988749895。箇個數字號稱黃金比例，抑或神聖比例。伊是一個「無理數」，意思是講，伊弗能用簡單个分數來表示，而其小數表達會無窮無盡咁延續落去，且弗會重複。
The golden ratio has many remarkable properties and appears in various contexts in mathematics, art, architecture, nature, and other fields. It is often found in geometric shapes, such as rectangles, pentagons, and dodecahedrons, where the ratio of the longer side to the shorter side is equal to phi.
黃金比例有交關顯著个性質，並且喺數學、藝術、建築、自然以及別樣領域裡向，會出現喺各式各樣个語境當中。伊常常見於幾何形體，比方講長方形、五邊形搭十二面體；喺該啲形體裡向，較長邊對較短邊个比值，正好等於 φ。
In art and architecture, the golden ratio is believed to create aesthetically pleasing proportions. It has been used by artists and architects throughout history, from ancient civilizations to the Renaissance and beyond, to design compositions, buildings, and artworks. In mathematics, the golden ratio appears in various mathematical equations and sequences, including the Fibonacci sequence, where each term is the sum of the two preceding terms. As the terms of the Fibonacci sequence increase, the ratio of consecutive terms approaches phi.
勒美术搭建筑学里，黄金比率普遍拨认为会造成合乎审美个比例。自古代文明到文艺复兴，并及其后个时代，艺术家搭建筑师一直运用伊来设计构图、建筑搭艺术作品。勒数学里，黄金比率出现勒种种数学方程搭数列当中，包括斐波那契数列；勒该数列里，每一项侪是前两项之和。随着斐波那契数列各项不断增大，相邻两项个比值就渐渐趋近于 phi。
In verse 16:18, we find the mathematical phi (1.618…). Jesus, the God “who worketh all things after the counsel of his own will,” determined to place His signature of being Palmoni, the Wonderful Number, or the Numberer of Secrets in the prophetic geography that identifies the battleground of His church against the gates of hell in the last days. At that prophetic battleground, through His control of numbers, He represented the one hundred and forty-four thousand with “Peter”, who had his name changed from “Simon” the one who hears the message of the dove to “Peter”, thus marking the one hundred and forty-four thousand as His last days covenant people.
16:18 节里，𠲎伲寻着了数学个 phi（1.618……）。耶稣，乃位“照自家旨意个筹算行万事”个上帝，定意将伊作为 Palmoni、奇妙个数，抑或奥秘个计数者个署名，安放勒预言个地理当中；该地理标明了末后日子里伊个教会对抗阴间之门个战场。勒该预言个战场之上，借着伊对数字个掌权，伊用“彼得”来表明一百四十四千；“彼得”个名字曾从“西门”——就是听见鸽子信息个人——改成了“彼得”，如此便标记了一百四十四千为伊末后日子里立约个子民。
The “rock” that He chose to build His church on, is the foundation rock, the foundation and chief cornerstone of the “seven times” of Leviticus twenty-six, for there is no true foundation that is not Christ. From the baptism of Christ, when Simon “heard” the message of the dove unto the cross of the Dead Sea, for twelve hundred and sixty days, twice each day, there was a morning and evening sacrifice, except on the final day of the twelve hundred and sixty days, for on that day, the evening sacrifice escaped from the priest, and on the cross Christ died as the twenty-five hundred and twentieth offering.
伊所拣选来建造伊教会个“磐石”，就是《利未记》二十六章“七倍”个根基磐石，也就是根基并首要个房角石，因为除咾基督以外，并无真实个根基。自基督受洗起头，西门“听见”鸽子个信息，一直到死海个十字架，共一千二百六十日；逐日两次，朝暮各有一献祭，独末后一日个一千二百六十日例外，因为就迭一日，暮祭从祭司手里逃脱，而基督喺十字架上受死，成为第二千五百二十个祭献。
“All is terror and confusion. The priest is about to slay the victim; but the knife drops from his nerveless hand, and the lamb escapes. Type has met antitype in the death of God’s Son. The great sacrifice has been made. The way into the holiest is laid open. A new and living way is prepared for all. No longer need sinful, sorrowing humanity await the coming of the high priest.” The Desire of Ages, 757.
“一切侪是惊恐搭紊乱。祭司正要宰杀祭牲；但是刀自伊无力个手里落脱，羊羔也逃脱了。预表在上帝个儿子个死里，已经碰着了本体。伟大个祭祀已经献成。通到至圣所个道路已经敞开。一个又新又活个路，已经替众人预备好了。犯罪、忧伤个人类，再勿需要等候大祭司个来到。”《历代愿望》，757。
The “rock” He would build His church upon is the foundation stone that the builders rejected, its number is “twenty-five hundred and twenty.” In one short verse Christ presents Himself as the Master of all things, and when He does so He is standing and speaking in verses thirteen through fifteen of Daniel chapter eleven.
伊所要㧻起伊教會個「磐石」，就是匠人所棄絕個根基石；其數目乃是「二千五百二十」。㑚基督喺一節短短個經文裡，將伊自家顯明為萬有個主宰；而伊恰正是立喺《但以理書》第十一章十三節到十五節裡向人發言。
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. Matthew 16:18.
吾還對爾講：爾就是彼得，我要在這磐石上建立我个教會；陰間个門，弗能勝過伊。馬太福音 16:18。
We will continue this study in the next article.
阿拉会勒下一篇文章里继续这项研究。
“‘The secret things belong unto the Lord our God: but those things which are revealed belong unto us and to our children forever.’ Deuteronomy 29:29. Just how God accomplished the work of creation He has never revealed to men; human science cannot search out the secrets of the Most High. His creative power is as incomprehensible as His existence.
“『隱祕个事屬於耶和華我伲个上帝；惟有顯明个事屬於我伲搭我伲个子孫，直到永遠。』申命記 29:29。上帝到底是按哪能成就創造个工，伊從來弗曾向人顯明；人个科學弗能查究至高者个奧祕。伊个創造大能搭伊个存在一樣，攏是人所弗能測透个。”
“God has permitted a flood of light to be poured upon the world in both science and art; but when professedly scientific men treat upon these subjects from a merely human point of view, they will assuredly come to wrong conclusions. It may be innocent to speculate beyond what God’s word has revealed, if our theories do not contradict facts found in the Scriptures; but those who leave the word of God, and seek to account for His created works upon scientific principles, are drifting without chart or compass upon an unknown ocean. The greatest minds, if not guided by the word of God in their research, become bewildered in their attempts to trace the relations of science and revelation. Because the Creator and His works are so far beyond their comprehension that they are unable to explain them by natural laws, they regard Bible history as unreliable. Those who doubt the reliability of the records of the Old and New Testaments, will be led to go a step further, and doubt the existence of God; and then, having lost their anchor, they are left to beat about upon the rocks of infidelity.
「上帝容許大量个亮光傾注到世界浪，無論係科學抑係藝術裡向；但若自稱科學个人，單單從人个觀點來論述這些題目，伊拉一定會得出錯誤个結論。若我拉个理論勿同《聖經》裡向个事實相抵觸，對上帝个聖言所啟示以外个事體加以推測，或者還算無害；但凡離開上帝个聖言，想用科學原理來解釋伊所創造个作為个人，就係像喺一片勿曉得个海洋浪，無海圖，也無羅盤，漸漸漂流。最大个頭腦，若喺研究當中勿受上帝聖言个引導，伊拉想追尋科學同啟示之間个關係个辰光，也會陷入迷惘。因為創造主同伊个作為，遠遠超過伊拉个理解，以致伊拉無法用自然律來加以說明，所以伊拉就看《聖經》个歷史為勿可靠。凡懷疑《舊約》同《新約》記錄之可靠性个人，會進一步被引到去懷疑上帝个存在；到末後，伊拉既已失脫錨，就只好喺勿信个礁石當中顛簸碰撞。」
“These persons have lost the simplicity of faith. There should be a settled belief in the divine authority of God’s Holy Word. The Bible is not to be tested by men’s ideas of science. Human knowledge is an unreliable guide. Skeptics who read the Bible for the sake of caviling, may, through an imperfect comprehension of either science or revelation, claim to find contradictions between them; but rightly understood, they are in perfect harmony. Moses wrote under the guidance of the Spirit of God, and a correct theory of geology will never claim discoveries that cannot be reconciled with his statements. All truth, whether in nature or in revelation, is consistent with itself in all its manifestations.
“该号人已经失脱了信仰个纯一。人应当对上帝圣言个神圣权威存有坚定弗移个信念。圣经弗是拨人照自家对科学个看法去试验个。人类个知识是靠弗牢个引导。怀疑派若为着挑剔来读圣经，就会因为对科学或启示理解弗完全，而声称能从两者之间寻着矛盾；但是若得着正当个明白，两者便是完全谐和个。摩西是在上帝之灵个引导之下写作个，而地质学个正确理论，决弗会提出啥发现，是弗能跟伊个陈述相调和个。一切真理，无论是在自然界里，抑或在启示之中，在伊一切个表现上，侪是自相一致个。 ”
“In the word of God many queries are raised that the most profound scholars can never answer. Attention is called to these subjects to show us how much there is, even among the common things of everyday life, that finite minds, with all their boasted wisdom, can never fully understand.
「上帝个话里向，提出了许多疑问，连顶深奥个学者也永远回答弗出。把人个注意力引到勒些题目浪向，乃是为着叫𠊎伲看见：即便勒日常生活最寻常个事体当中，也有恁多物事，是有限个人个心思，纵然带着伊拉自夸个一切智慧，也永远弗能完全明白个。
“Yet men of science think that they can comprehend the wisdom of God, that which He has done or can do. The idea largely prevails that He is restricted by His own laws. Men either deny or ignore His existence, or think to explain everything, even the operation of His Spirit upon the human heart; and they no longer reverence His name or fear His power. They do not believe in the supernatural, not understanding God’s laws or His infinite power to work His will through them. As commonly used, the term ‘laws of nature’ comprises what men have been able to discover with regard to the laws that govern the physical world; but how limited is their knowledge, and how vast the field in which the Creator can work in harmony with His own laws and yet wholly beyond the comprehension of finite beings!
“然而，科学界个人以为伊拉能明白上帝个智慧，明白伊所行个，或伊所能行个。如今有一种观念广泛流行，认定伊受限于伊自家个律法。人或是否认伊个存在，或是忽视伊个存在，抑或想要把一切都解释清爽，连伊个灵在人心里个运行也要说明；于是伊拉不再敬畏伊个名，也不再惧怕伊个权能。伊拉勿相信超自然之事，因为勿明白上帝个律法，也勿明白伊借此成就伊旨意个无穷能力。照通常个用法，‘自然律’个说法，包括人关于支配物质世界之诸般规律所能发现个内容；然而伊拉个知识何其有限，而造物主能够与伊自家个律法相和谐而行事、却又完全超过有限受造之物所能理解个领域，又是何其广大！”
“Many teach that matter possesses vital power—that certain properties are imparted to matter, and it is then left to act through its own inherent energy; and that the operations of nature are conducted in harmony with fixed laws, with which God Himself cannot interfere. This is false science, and is not sustained by the word of God. Nature is the servant of her Creator. God does not annul His laws or work contrary to them, but He is continually using them as His instruments. Nature testifies of an intelligence, a presence, an active energy, that works in and through her laws. There is in nature the continual working of the Father and the Son. Christ says, ‘My Father worketh hitherto, and I work.’ John 5:17.
“多人教导讲，物质本身有活力——某种性质被赋予物质，随后伊就拨伊自身内在个能量去运作；并且自然个运行，乃是依照固定个律法来进行，连上帝自家也弗能干预。此乃伪科学，并弗得上帝个圣言所支持。自然是创造主个仆役。上帝并弗废除伊个律法，也弗违背伊个律法而行；但伊持续不断地运用这些律法，作为伊个器具。自然为一种智能、一种临在、一种活泼个能力作见证；这能力在伊个律法之中并借着伊个律法运行。天父搭子个儿子在自然界里持续作工。基督讲：‘我父做事直到如今，我也做事。’约翰福音 5:17。”
“The Levites, in their hymn recorded by Nehemiah, sang, ‘Thou, even Thou, art Lord alone; Thou hast made heaven, the heaven of heavens, with all their host, the earth, and all things therein, … and Thou preservest them all.’ Nehemiah 9:6. As regards this world, God’s work of creation is completed. For ‘the works were finished from the foundation of the world.’ Hebrews 4:3. But His energy is still exerted in upholding the objects of His creation. It is not because the mechanism that has once been set in motion continues to act by its own inherent energy that the pulse beats and breath follows breath; but every breath, every pulsation of the heart, is an evidence of the all-pervading care of Him in whom ‘we live, and move, and have our being.’ Acts 17:28. It is not because of inherent power that year by year the earth produces her bounties and continues her motion around the sun. The hand of God guides the planets and keeps them in position in their orderly march through the heavens. He ‘bringeth out their host by number: He calleth them all by names by the greatness of His might, for that He is strong in power; not one faileth.’ Isaiah 40:26. It is through His power that vegetation flourishes, that the leaves appear and the flowers bloom. He ‘maketh grass to grow upon the mountains’ (Psalm 147:8), and by Him the valleys are made fruitful. ‘All the beasts of the forest … seek their meat from God,’ and every living creature, from the smallest insect up to man, is daily dependent upon His providential care. In the beautiful words of the psalmist, ‘These wait all upon Thee…. That Thou givest them they gather: Thou openest Thine hand, they are filled with good.’ Psalm 104:20, 21, 27, 28. His word controls the elements; He covers the heavens with clouds and prepares rain for the earth. ‘He giveth snow like wool: He scattereth the hoarfrost like ashes.’ Psalm 147:16. ‘When He uttereth His voice, there is a multitude of waters in the heavens, and He causeth the vapors to ascend from the ends of the earth; He maketh lightnings with rain, and bringeth forth the wind out of His treasuries.’ Jeremiah 10:13.
“利未人㱍《尼希米记》所记佢拉赞诗里唱道：‘独有侬，独有侬是耶和华；侬造了天，并天上个天，以及其中个万象；地与地上个万物，……侬也保全此一切。’尼希米记 9:6。论到该个世界，上帝创造个工已经完成；因为‘其实造之工，从创世以来已经成全了。’希伯来书 4:3。不过，佢个能力仍旧施行来扶持佢所创造个万有。并不是因为一度发动起来个机括，凭了自家固有个能量继续运作，所以脉搏才跳动、呼吸才一息接一息；乃是每一口气、每一回心个搏动，侪是显明那位无所不在之主个看顾个明证；正在佢里面，‘我伲生活、动作、存留，都在乎佢。’使徒行传 17:28。也不是因为地本身有啥固有个能力，所以一年复一年生出丰富个土产，并继续绕了日头运行。上帝个手引导诸行星，保守伊拉各安其位，照了次序行走于天际。佢‘按数目领出伊拉个万象，一一称其名；因佢个权能广大，佢个能力强盛，连一个也不缺。’以赛亚书 40:26。草木繁茂，叶生花开，侪是藉了佢个能力。佢‘使草生长在山上’（诗篇 147:8），也藉了佢使山谷成为肥美。‘树林里个百兽……都从上帝寻食，’凡一切活物，从顶细个昆虫直到人，逐日侪仰赖佢护理个看顾。正如诗人优美个言辞所讲：‘这都仰望侬……侬给伊拉，伊拉便拾起来；侬张开手，伊拉便饱得美食。’诗篇 104:20, 21, 27, 28。佢个话统辖诸元素；佢以云遮天，为地预备雨水。‘佢降雪如羊毛，撒霜如炉灰。’诗篇 147:16。‘佢一发声，天上便有多多个水；佢使云雾从地极上腾；佢造电随雨而来，又从府库里带出风来。’耶利米书 10:13。”
“God is the foundation of everything. All true science is in harmony with His works; all true education leads to obedience to His government. Science opens new wonders to our view; she soars high, and explores new depths; but she brings nothing from her research that conflicts with divine revelation. Ignorance may seek to support false views of God by appeals to science, but the book of nature and the written word shed light upon each other. We are thus led to adore the Creator and to have an intelligent trust in His word.” Patriarchs and Prophets, 113–115.
“上帝是一切个根基。一切真实个科学，侪搭伊个作为相和谐；一切真实个教育，侪引人顺服伊个治理。科学向我伲个眼前开展新个奇妙；伊高飞远翔，探究新个深处；但伊从伊个研究里向，并弗曾带出啥物搭神圣个启示相冲突。无知也许会想借了诉诸科学，来扶持关于上帝个错误看法；然而自然之书搭所写个圣言，彼此发明亮光。故此，我伲就受引导来敬拜创造主，并且对伊个圣言怀抱有理智个信靠。” 《先祖与先知》，113–115。