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.

但以理書第十一章之中，有幾條預言嘅脈絡，都同本章最後六節互相對應。由末時之始於1989年之第四十節所對應嘅歷史，直到第四十一節所指嘅主日法，呢一段正係嗰部分一直被封住、直到末後日子先顯明嘅預言。呢就係但以理對《耶穌基督嘅啟示錄》之補充部分，並且係喺恩門關閉之前不久先被揭開。第二節引出特朗普——最後一位共和黨總統、最後一位總統、那屬於七位之中嘅第八位總統；佢亦係最富有嘅總統，並且喺2015年宣佈參選之時，開始激動全球主義者。第十節指出1989年，而第十一節同第十二節則指出始於2014年嘅烏克蘭戰爭，以及普京嘅勝利同其後嘅敗亡。

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.

第十三至第十五節描述咗第四十節所提及三場戰爭之中嘅第三場：首先係1989年蘇聯解體，其後係烏克蘭戰爭，接着係帕尼烏姆之戰；此戰象徵美國背道嘅新教對抗世界全球主義者之外在爭戰。

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.

背道嘅新教得勢，並且建立起嗰種三重聯合嘅等級關係；呢種關係將會喺快將來到嘅星期日法案之時付諸實行。獸就係天主教，而佢係呢三股權勢之首，並且以耶洗別同許多其他象徵所表徵。佢就係嗰個統治住並騎在獸上嘅淫婦。

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”.

假先知乃係美國，由其丈夫阿哈所代表；阿哈乃龍之十重國度嘅元首。主前200年嘅帕尼烏姆之戰，預表全球主義同背道新教之間嘅外在鬥爭。內在嘅鬥爭則由主前167年嘅起義所代表，隨後有主前164年以光明節所記念之聖殿重獻；其後再有由主前161年至主前158年嘅一段時期，預表美國豎立天主教政教合一之像，正如「聯盟」所代表者。

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，烏利亞．史密夫話畀我哋知，喺拉菲亞戰役之後十四年，托勒密因「縱酒荒淫」而死，繼承佢嘅係佢個仔托勒密．伊皮法尼斯，當時只係一個四、五歲嘅孩子。安提阿古喺同一時期，既已平定國中嘅叛亂，又使東方各地降服並安頓妥當，及至年幼嘅伊皮法尼斯登上埃及王位之時，佢就有餘暇去從事任何事業。普京短暫嘅勝利結束之後，特朗普就會準備好去對付埃及嗰位新嘅幼王。喺佢咁做之前，佢會先喺美國之內「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.

當特朗普當選之時，他將會推行一系列法律；這些法律早已由一七九八年《外僑法》與《煽動叛亂法》所預表，並且亦如首位共和黨總統因應內戰而暫停「人身保護令」一般。他的行動亦已由格蘭特總統處理三K黨時所採取的行動、F. D. Roosevelt 在第二次世界大戰期間囚禁日本人及其他人士之舉，以及最後一位布殊總統的《愛國者法案》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.”

他必如同西流古一樣，鎮壓美國境內的叛亂，然後把目光轉向埃及的「孩童王」。在此過程中，他必與馬其頓的腓力結盟，因史密夫記載說：「同時，馬其頓王腓力與安提阿古結盟，要將多利買的領土在他們之間瓜分，各自打算奪取那最接近自己、亦最便利於自己的部分。這裡確有一場對南方王的興起，足以應驗這預言；而且毫無疑問，這正是預言所指的那些事件。」

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.”

特朗普將會同北約各國（聯合國）建立堅固嘅聯盟，以應對俄羅斯，以及解決普京倒台所引發之後果嘅種種複雜局面。到嗰時，按照第十四節同 Smith 嘅註釋所講，「一個新嘅勢力被引進。」教廷將會出面調停，保護俄羅斯同其附庸國，免受北約同美國權柄所制，或者正如 Smith 嘅註釋所引述：「羅馬發言了；而敘利亞同馬其頓隨即發覺，佢哋夢境嘅面貌快將改變。羅馬人為埃及年輕君王嘅利益而加以干預，決意要保護佢，免致佢陷於安提阿古同腓力所圖謀嘅毀滅之中。呢事發生喺公元前二百年，亦係羅馬人最早喺敘利亞同埃及事務上作出之重要干預之一。」

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.

於是，羅馬，即推羅的淫婦，便開始歌唱，並與地上的君王行淫；就在僅僅兩節之後，那些君王才會完全順服於她。也就在同一時期，帕尼烏姆之戰發生了。主前二百年標誌着推羅的淫婦開始歌唱；而她如此行，乃是為着保護俄羅斯——美國與聯合國剛剛同意為彼此共同的利益而將其瓜分。那淫婦勝過了他們二者；但隨後，「帕尼烏姆之戰」便發生，而美國勝過了聯合國。

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.

按象徵而言，三十三年之後，摩丁的叛變於美國開始。按象徵而言，再過三年，正如修殿節所表徵，所謂新教與一個憲政共和國的重新奉獻便被建立起來。按象徵而言，再過三年，由猶太人與羅馬結盟所表徵的時期便開始。

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.

最後嘅行動將會係迅速嘅，所以，經文之中由四十八年所代表嘅歷史，乃係描述一連串迅速發生嘅事件；而預言已清楚指出，呢一連串事件係始於末時，即1989年，之後係第十一同第十二節所講嘅第二場戰爭，於2014年發生；再之後係2015年，當時特朗普宣佈競選總統，於是開始咗佢喺預言中煽動全球主義嘅工作。當特朗普開始着手壓制嗰場已經展開嘅內戰之時，佢將會嘗試與聯合國（NATO——馬其頓之腓力）結盟，而羅馬就會開始歌唱。呢一場企圖建立嘅同盟，將會演變成兩股勢力之間爭奪霸權嘅鬥爭，而呢場鬥爭正係由帕紐姆之戰所代表。

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.

於是，帕尼翁便是第十三節嘅路標；喺嗰度，先於星期日法令嘅最後迅速行動開始。眾先知所講論世界末了，遠比講論佢哋自己所活嘅時代更多；而耶穌當然係一切先知之中最偉大嘅一位。就喺十字架之前——十字架乃係星期日法令嘅預表，而呢一點係由第十六節所表明——耶穌同祂嘅門徒去咗帕尼翁一趟。祂喺嗰度嘅時候，以及祂喺嗰度所提出嘅教訓，都同即將來臨嘅帕尼翁之戰相互對應。縱觀歷史，帕尼翁曾有幾個名稱，而喺基督嘅時代，帕尼翁嘅名稱係該撒利亞腓立比。

“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.

「耶穌同祂嘅門徒而家嚟到該撒利亞腓立比附近其中一個城鎮。佢哋已經越過加利利嘅境界，進入一個偶像崇拜盛行嘅地方。喺呢度，門徒得以離開猶太教所施加嘅支配性影響，並且同外邦人嘅敬拜有更密切嘅接觸。喺佢哋四圍，陳列住世界各地都存在嘅各種迷信形式。耶穌盼望，藉着佢哋對呢啲事物嘅觀察，可以使佢哋感受到自己對外邦人所負嘅責任。喺呢一帶逗留期間，祂設法避開向群眾施教，而將自己更完全地獻身於祂嘅門徒。」

“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?’

「祂將要告訴他們那等候着祂的苦難。但首先，祂獨自退去，禱告，叫他們的心可以預備好領受祂的話。及至回到他們那裏，祂並沒有立刻把自己所要傳達的事告訴他們。在此之前，祂先給他們一個機會，叫他們承認對祂的信心，好使他們在將臨的試煉中得以堅固。祂問道：『人說我——人子——是誰？』」

“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.

可悲的是，門徒不得不承認，以色列未能認出他們的彌賽亞。誠然，有些人在看見祂所行的神蹟時，曾宣告祂是大衛之子。在伯賽大得餵飽的群眾，曾想要擁立祂作以色列的王。許多人都準備接受祂為先知；然而，他們並不相信祂是彌賽亞。

“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.’

「耶穌而家提出第二個問題，係關乎門徒自己嘅：『但你哋話我係邊個？』彼得回答話：『你係基督，係永生神嘅兒子。』」

“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.

「彼得起初就已相信耶穌係彌賽亞。仲有好多人，曾因施洗約翰嘅傳道而深受感動，並且接受咗基督；但當約翰被囚、並被處死之後，佢哋就開始懷疑約翰嘅使命；而家，佢哋亦懷疑耶穌是否就係佢哋久已盼望嘅彌賽亞。好多門徒曾熱切期望耶穌登上大衛嘅寶座；但當佢哋察覺到祂並無此意，就離開咗祂。然而，彼得同佢嘅同伴並冇離棄佢哋所效忠嘅主。嗰啲噚日稱讚、今日定罪之人反覆無常嘅行徑，並冇摧毀救主真正跟從者嘅信心。彼得宣告：『你係基督，係永生神嘅兒子。』佢並冇等待王者嘅尊榮加於佢主嘅頭上，先至承認祂；反而喺祂受羞辱嘅景況之中，就接受咗祂。」

“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.

彼得所表達嘅，乃係十二人嘅信心。然而，門徒對基督使命嘅認識，仍然相去甚遠。祭司同官長嘅反對同歪曲，雖然唔能夠使佢哋離開基督，卻仍然令佢哋大大困惑。佢哋睇唔清楚前面嘅道路。佢哋早年所受訓練嘅影響、拉比嘅教訓、傳統嘅權勢，仍然攔阻住佢哋對真理嘅視線。耶穌寶貴嘅光線，間中照耀喺佢哋身上；然而，佢哋往往仍然好似喺陰影中摸索嘅人一樣。但喺呢一日，喺佢哋要面對信心重大試煉之前，聖靈大有能力咁臨到佢哋身上。有一段短暫時間，佢哋嘅眼目由「所見嘅事」轉離，去注視「所不見嘅事」。（哥林多後書 4:18）喺人性嘅外衣之下，佢哋辨認出上帝兒子嘅榮耀。

“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，說：「西門巴約拿，你是有福的；因為這不是屬血氣的人指示你的，乃是我在天上的父啟示你的。」

“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.’

彼得所承認嘅真理，乃係信徒信心嘅根基。呢一點，正係基督親自宣告為永生嘅所在。但擁有呢種知識，並唔構成自我榮耀嘅根據。彼得得著呢啟示，並非由於佢自己有任何智慧或良善。人類絕不能憑住自己而達到對神聖之事嘅認識。「高於天，你可以作甚麼？深於陰間，你能知道甚麼？」約伯記 11:8。惟有嗣子之靈，先能向我哋顯明神深奧嘅事；呢啲事乃係「眼睛未曾看見，耳朵未曾聽見，人心也未曾想到」嘅。「只有神藉着聖靈向我哋顯明了，因為聖靈參透萬事，就係神深奧嘅事也參透了。」哥林多前書 2:9, 10。「耶和華與敬畏祂的人親密；」而彼得能辨明基督嘅榮耀，正證明佢係「受了神嘅教導。」詩篇 25:14；約翰福音 6:45。啊，的確，「西門巴約拿，你是有福的！因為這不是屬血肉的指示你的，乃是我在天上的父指示的。」

“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.

耶穌又說：「我還告訴你，你是彼得；我要把我的教會建造在這磐石上；陰間的門不能勝過它。」彼得這個字的意思是一塊石頭——一塊滾動的石頭。彼得並不是教會所建立於其上的那磐石。當他以咒詛和起誓不認他的主時，陰間的門確實勝過了他。教會乃是建造在那一位陰間的門不能勝過的主身上。

“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.

「早喺救主降臨之前幾個世紀，摩西已經指到以色列救恩嘅磐石。詩人曾歌唱：『我力量嘅磐石。』以賽亞亦曾寫道：『所以主耶和華如此說：看哪，我喺錫安放一塊石頭作根基，係試驗過嘅石頭，係寶貴嘅房角石，係穩固嘅根基。』申命記 32:4；詩篇 62:7；以賽亞書 28:16。彼得自己喺聖靈感動之下寫作，將呢個預言應用喺耶穌身上。佢話：『你們若嘗過主恩嘅滋味，就必如此。主乃活石，固然係畀人所棄嘅，卻係神所揀選、所寶貴嘅；你們來到主面前，也就像活石，被建造成為靈宮。』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.

「因為那已經立好咗嘅根基，就係耶穌基督，此外冇有人能立別的根基。」哥林多前書 3:11。「我要把我的教會建造喺呢磐石上，」耶穌說。喺上帝同埋天上一切有靈智者面前，又喺嗰看不見嘅地獄軍兵面前，基督將祂嘅教會建立喺永活嘅磐石之上。嗰磐石就係祂自己——就係祂為我哋而被擘開、被傷碎嘅身體。建造喺呢根基上嘅教會，陰間嘅門決不能勝過佢。

“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.

當基督說這些話的時候，教會顯得何等軟弱！當時信徒不過只有寥寥可數的一小撮，而魔鬼同惡人的一切勢力，都要向住佢哋發動；然而，基督嘅跟從者卻唔需要懼怕。佢哋既然建立喺佢哋力量嘅磐石之上，就不能被傾覆。

“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.

「六千年以來，信心一直建造喺基督之上。六千年以來，撒但憤怒嘅洪流同暴風不斷衝擊我哋救恩嘅磐石；但佢仍然屹立不動。」

“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.’

「彼得已經表明咗嗰真理，就係教會信仰嘅根基，而耶穌而家尊榮佢，作為全體信徒嘅代表。佢話：『我要把天國嘅鑰匙交畀你；凡你在地上所捆綁嘅，在天上也要捆綁；凡你在地上所釋放嘅，在天上也要釋放。』」

“‘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.

「天國的鑰匙」就係基督嘅話語。聖經中一切嘅話都係屬於祂嘅，而呢度亦都包括在內。呢啲話語有權能開啟天國，亦有權能將之關閉。佢哋宣告人被接納或被棄絕所根據嘅條件。故此，嗰啲傳講上帝之道嘅人所作嘅工，可以成為叫人得生以至於生嘅香氣，或者叫人致死以至於死嘅香氣。佢哋所承擔嘅，乃係一項帶住永恆後果嘅使命。

“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.

「救主並冇將福音嘅工作單獨交託畀彼得。到咗後來，祂重申曾經對彼得所講嘅話，並且直接將呢啲話應用喺教會身上。而且，作為信徒群體代表嘅十二使徒，亦都領受咗本質上相同嘅話。倘若耶穌曾經將某種特別權柄授予其中一個門徒，使佢高於其餘眾人，我哋就唔會見到佢哋屢次彼此爭論邊個為大。佢哋本來就會順服佢哋主嘅心意，並尊崇祂所揀選嘅嗰一位。」

“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.

基督並沒有委任一人作他們的首領，反而對門徒說：「不要受稱呼為拉比」；「也不要受稱呼為師尊，因為只有一位是你們的師尊，就是基督。」馬太福音 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.

「各人嘅頭就係基督。」上帝既然叫萬有都服喺救主腳下，就「使祂為教會作萬有之首；教會係祂嘅身體，係嗰充滿萬有者所充滿嘅豐盛。」哥林多前書 11:3；以弗所書 1:22, 23。教會係建立喺基督之上，以祂為根基；教會當順服基督，以祂為頭。教會唔應當倚靠人，亦唔應當受人操縱。好多人聲稱，自己喺教會中身居受託之位，因而有權規定別人應當信乜，應當做乜。呢一種主張，上帝並冇認可。救主宣告話：「你哋都係弟兄。」人人都會受試探，亦都可能犯錯。我哋唔可以倚賴任何有限嘅人作我哋嘅引導。信心嘅磐石，乃係基督喺教會中活潑嘅同在。最軟弱嘅人都可以倚靠呢一位；而嗰啲自以為最剛強嘅人，若唔以基督作佢哋嘅能力，就必顯明自己原來係最軟弱。「倚靠人血肉嘅膀臂，心中離棄耶和華嘅，嗰人有禍了。」主「係磐石，祂嘅作為完全。」「凡投靠祂嘅人，都是有福嘅。」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.

彼得作出認信之後，耶穌吩咐門徒，不可對任何人說祂就是基督。祂作出這吩咐，乃是因為文士和法利賽人的反對心志已定。不但如此，眾人，甚至門徒，對彌賽亞都存有極其錯誤的觀念，以致若公開宣告祂的身分，也不能使他們對祂的品格或祂的工作得着真確的認識。然而，祂卻天天向他們啟示自己乃是救主；祂正是要藉此使他們對祂作為彌賽亞有真確的認識。

“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.

「門徒仍然期望基督作一位屬世的君王掌權。雖然祂長久以來一直隱藏自己的旨意，他們卻相信祂不會永遠停留於貧窮與卑微之中；那建立祂國度的時候已經近了。至於祭司和拉比的仇恨永不能被勝過，基督要被祂本國的人所棄絕，被定為迷惑人的，並且被當作惡犯釘在十字架上——這樣的意念，門徒從來沒有想過。但黑暗權勢的時辰正在逼近，耶穌必須向祂的門徒揭示那擺在他們面前的爭戰。祂因預見那試煉而憂傷。」《歷代願望》，411-415。

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.

但以理書十一章第十六節，象徵美國即將來臨的星期日法。就在那場「地震」時辰之前，凡尋求列於十四萬四千人之中的候選者，都要從沉睡中被喚醒。使他們甦醒的，乃是一個預言的信息。到那時，兩等人便顯明出來；正如十童女的比喻所表明，一等人的器皿裡有油，另一等人卻沒有。但以理書十一章第十三至第十五節，不單代表那在星期日法之前的預言歷史，也代表那「信息」；而在十童女比喻的脈絡中，這信息就是「油」，乃是智慧者為要領受上帝的印記，並在大地震之時被高舉如旌旗所必須有的。這些文章如今已達到一切文章的高潮，因為在這些經文之內所表徵的信息，正是那經由兩條金管傾流而下的金油。

We will continue this study in the next article.

我哋將會喺下一篇文章繼續呢項研究。

“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.’

「只要凡自稱信奉真理的人仍在事奉撒但，佢從地獄而來嘅陰影就會隔絕佢哋對上帝同天上之事嘅視野。佢哋將會好似嗰啲失去咗起初愛心嘅人一樣。佢哋唔能夠看見永恆嘅實際。上帝為我哋所預備嘅，喺撒迦利亞書第3章、第4章，以及4:12–14有所表明：『我又回答天使說，這兩根橄欖枝，喺兩條金管旁邊，從自己流出金色嘅油，係乜嘢意思呢？佢回答我說，你不知道這是甚麼嗎？我說，主啊，我不知道。佢說，這是兩個受膏者，站在普天下之主旁邊。』」

“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.

「主滿有資源；祂並不缺乏任何設備。圍繞住我哋而聚集嘅幽暗陰影，乃係因為我哋缺乏信心、屬地、言語輕率，以及喺我哋談吐之中所表現出嚟嘅不信。基督並冇有喺言語或品格上被彰顯為那全然可愛、超乎萬人之上者。當心靈甘於高舉自己歸向虛妄之時，主的靈就只能為佢作極少嘅工。我哋短視嘅眼光只見陰影，卻睇唔見其後嘅榮耀。天使正執持住四方的風；呢四風被表徵為一匹憤怒的馬，企圖掙脫而出，奔馳於全地之上，沿途帶來毀滅同死亡。」

“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.

「我哋豈可就在永恆世界的邊緣沉睡嗎？我哋豈可變得遲鈍、冷淡、死氣沉沉嗎？但願我哋的教會之中，有上帝的靈與氣息吹入祂的子民，使他們能站起來而活著。我哋需要看見，這路是窄的，這門是狹的；然而，當我哋穿過這窄門之時，它的寬廣卻是無限無量的。」《Manuscript Releases》，第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.

「站喺全地之主旁邊嘅受膏者，乃擁有昔日賜予撒但作遮掩基路伯嘅地位。主藉住環繞祂寶座嘅聖者，與地上嘅居民保持不斷嘅交通。金油象徵上帝用以持續供應信徒燈盞嘅恩典，叫燈唔致搖曳而熄滅。若唔係呢聖油藉住上帝之靈嘅信息從天傾注下來，邪惡嘅勢力就必完全控制世人。」

“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.

當我哋唔領受上帝所差遣畀我哋嘅信息之時，上帝就受到羞辱。如此，我哋就拒絕咗祂本要傾注入我哋心靈之中、再傳遞畀處於黑暗中之人嘅金油。當呼聲響起：「看哪，新郎來了；你哋出去迎接祂！」嗰時，凡冇領受聖油、冇喺心裏珍藏基督恩典嘅人，必會好似愚拙嘅童女一樣，發覺自己並未預備好去迎見佢哋嘅主。佢哋喺自己裏面，並冇能力取得呢油，佢哋嘅人生亦都毀壞咗。但若有人祈求上帝嘅聖靈，若我哋如摩西所求咁懇求：「求你顯出你嘅榮耀畀我看，」上帝嘅愛就會澆灌喺我哋心裏。藉着金管，金油就會傳輸到我哋當中。「不是倚靠勢力，不是倚靠才能，乃是倚靠我嘅靈，這是萬軍之耶和華說的。」藉着領受公義日頭明亮嘅光輝，上帝嘅兒女就喺世上照耀，如同明光。 《Review and Herald》，1897年7月20日。