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.
第十三同第十四節指出一段歷史：當時西流古同馬其頓嘅腓力正在結盟；佢哋預表美國，即羅馬嘅第一支代理軍隊，而馬其頓（希臘）乃係聯合國嘅象徵。喺嗰段早期歷史當中，北方王（西流古）同腓力（希臘）之聯盟，代表引向帕尼烏姆之戰嘅歷史；兩個世紀之後，嗰城鎮嘅名稱由帕尼烏姆改為該撒利亞腓立比。呢個城鎮嘅雙重名稱，並唔係為咗紀念西流古同馬其頓腓力之聯盟。
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」呢個名稱，源自古城「Paneas」或「Panium」喺歷史上嘅轉變。呢座城最初被命名為「Paneas」，因其鄰近一個獻畀希臘神祇潘（Pan）嘅著名泉源。呢個泉源喺古代係重要嘅宗教場所，並且流入約旦河。
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.
喺大希律王統治期間，約於公元前一世紀，呢座城市曾經歷重大整修，並且獲得擴建同美化。該撒利亞腓立比乃由大希律王之子希律腓力所命名。佢將此城命名為「該撒利亞」，以尊崇羅馬皇帝該撒奧古斯都；又加上「腓立比」，取自自己之名，因此稱為「該撒利亞腓立比」。所以，「該撒利亞腓立比」乃由「該撒利亞」同「腓立比」組成：前者表明希律向該撒奧古斯都所表達的敬意，後者則係為尊榮希律腓力。
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.
按預言而言，Panium 與塞琉古同馬其頓王腓力之間嘅同盟有關，亦都同凱撒同希律腓力之間嘅聯盟有關。呢兩個聯盟都係指向美國同聯合國之間嘅聯盟；呢個聯盟係隨住由塞琉古同腓力所表徵嘅普京俄羅斯崩潰之後而出現。佢哋亦都代表教皇制度——作為母親——同美國——作為女兒——之間嘅聯盟，正如凱撒同腓力所表徵嘅一樣，因為佢哋兩者都係羅馬嘅代表。合埋一齊，佢哋指出美國伸手「越過鴻溝去抓住羅馬權勢嘅手」，又伸手「跨過深淵去同招魂術握手」。喺第十六節所講嘅星期日法案之前，三重聯合已經設立妥當。
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（Panium）象徵希臘人敬拜潘神之中心。那獻與希臘神祇潘之泉源，當時亦稱為「陰間之門」；及至耶穌到訪該處之時，祂關於「陰間之門」的宣告，表明一場發生於末後日子、介乎希臘之政治與宗教屬性（全球主義）同背道之新教之間的爭戰。這就是那位富有的總統在第二節中攪動希臘境界時，首先發動的戰役。這既是一場遍及全球的外在爭戰，同時亦是一場發生在美國內部的爭戰。
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.
全球主義嘅宗教，就係龍嘅宗教；而喺我哋現代嘅處境之中，呢就係所謂覺醒主義嘅宗教。喺2020年，《啟示錄》第十一章所辨認出嚟、由無底坑上來嘅獸，彰顯咗佢政治同宗教嘅權勢，並且殺咗地獸嘅兩角。嗰個無底坑，喺眾多表徵之一，就係由「潘神之泉」所代表；約旦河就係由嗰泉水所滋養。
In Greek mythology, Pan was associated with nature, wilderness, and rustic music, and the presence of a spring dedicated to him, and 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.
喺希臘神話之中，潘神與大自然、荒野同埋鄉野音樂有關；而一個奉獻畀佢、並且對敬拜者具有宗教重要性嘅泉源之存在，亦與此相連。潘神通常被描繪為具有山羊嘅腿、角同耳。潘神被視為牧人同羊群之神，亦常被刻畫成一位嬉戲而頑皮嘅神祇，喺森林同山嶺之間縱樂遊走。潘神作為一位有山羊腿嘅神祇之形象，與《但以理書》第八章相符，因為喺嗰度，希臘被表徵為一隻公山羊。山羊喺古希臘係一種常見嘅家畜，亦經常見於多山地區，而嗰啲地方正是人們相信潘神出沒遊行之處。呢種描繪成為潘神圖像學上一個顯著特徵，並且持續見於描繪呢位神明嘅希臘藝術同文學之中，包括國家貨幣在內。
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.”
當耶穌到訪該撒利亞腓立比嘅時候，祂指出「陰間的門」不能勝過教會。彼得回應耶穌所提出嘅問題而作出嘅宣認，在基督教歷史同傳統之中，被理解為「基督徒的信仰宣認」。
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.
耶穌到了該撒利亞腓立比嘅境界，就問門徒話：「人話我人子係邊個？」佢哋話：「有人話你係施洗約翰；有人話係以利亞；又有人話係耶利米，或者先知裏面嘅一位。」耶穌對佢哋話：「你哋又話我係邊個？」西門彼得回答話：「你係基督，係永生神嘅兒子。」耶穌回答佢話：「西門巴約拿，你係有福嘅！因為呢個唔係屬血肉嘅指示你，乃係我喺天上嘅父指示你嘅。我仲要話畀你知，你係彼得，我要把我嘅教會建造喺呢磐石上；陰間嘅門不能勝過佢。我要把天國嘅鑰匙交畀你；凡你喺地上所捆綁嘅，喺天上也要捆綁；凡你喺地上所釋放嘅，喺天上也要釋放。」當下，耶穌囑咐門徒，唔好話畀人知佢係耶穌基督。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.
呢段經文意義重大，因為佢標誌住耶穌職事當中一個關鍵時刻，以及基督教神學發展上一個重要轉捩點。彼得宣認耶穌係基督、永生神嘅兒子，被視為基督教信仰嘅根基，亦係教會所建立其上嘅房角石。「我要把我的教會建造在這磐石上」呢句說話，喺天主教傳統之中被詮釋為指向彼得本人；耶穌喺呢度指認佢為「磐石」，教會就要建造喺其上。呢種詮釋構成咗天主教神學中教宗首位權同權威嘅基礎。
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.
喺新教神學入面，「磐石」並唔被理解為指彼得本人，而係指彼得對耶穌作為彌賽亞同神兒子嘅信仰告白。按照呢種觀點，教會嘅根基唔係彼得，而係承認耶穌係基督同神兒子呢一個告白。無論神學詮釋如何，《馬太福音》16:13–20 所記載彼得嘅告白，都被視為基督教信仰中一段核心而根本嘅經文，強調耶穌作為彌賽亞同神兒子嘅身分，並確立教會嘅使命同目的。
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.
喺上一篇文章入面，我哋引用咗《歷代願望》嘅一段文字，當中懷愛倫姊妹指出咗一啲同基督到訪該撒利亞腓立比有關嘅問題。其中一點，佢提到基督帶門徒離開猶太人嘅影響，目的係要陳明該撒利亞腓立比嘅教訓。
“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.
「耶穌同祂嘅門徒而家已經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區。喺呢度，門徒離開咗猶太教所施加嘅支配性影響，並且被帶到同異教崇拜有更密切接觸嘅處境之中。喺佢哋周圍，呈現出世上各處所存在嘅各種迷信形式。耶穌盼望，對呢一切事物嘅觀看，可以使佢哋感受到自己對異教徒所負嘅責任。當祂停留喺呢個地區期間，祂努力避免向群眾施教，而將自己更充分噉獻身於祂嘅門徒。」《歷代願望》，411頁。
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.
喺2020年7月18日，基督將2001年9月11日嘅門徒，從老底嘉復臨主義嘅影響之下移除出嚟。十個童女比喻中第一次嘅失望，產生咗一個分離，使呢場運動同嗰個正喺被越過之中嘅褻慢人會眾分開。呢一項真理喺米勒派歷史中，於1844年4月19日應驗；而喺2020年7月18日再次應驗。其後，耽延時期嘅歷史便開始，而呢段歷史喺第一位同第三位天使嘅運動當中，都帶有「真理」嘅印記。
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.
第一次失望乃三個路標之中的第一個，而這段歷史則以1844年10月22日之大失望作結；此大失望預表《啟示錄》第十一章所說的「大地震」。開端，就是希伯來字母表的第一個字母，代表一次失望；結尾，就是希伯來字母表的第二十二個字母，也代表一次失望。第十三個字母，代表悖逆，指出愚拙童女的失望；當半夜的呼聲顯明誰已為危機作好準備、誰尚未準備之時，她們便顯露出自己失喪的景況。希伯來字母表二十二個字母，乃象徵神性與人性的結合，而這結合是在那段歷史中成就的；然而，米勒派的歷史代表第一個加低斯，而我們今日的歷史則代表最後的加低斯。
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.
呢兩條線係彼此平行嘅，但其中一條代表上帝子民嘅失敗，另一條則代表上帝子民嘅勝利。喺十字架之前不久，耶穌帶領祂嘅門徒去到 Panium；正如祂亦已經帶領祂末後日子嘅門徒去到 Panium 一樣；而藉着咁樣做，祂容許一場失望將祂末後日子嘅門徒，從老底嘉復臨信徒主義嗰種「控制性影響」之下挪開；而呢種老底嘉復臨信徒主義，喺《馬太福音》第十六章嘅歷史當中，係由「猶太教」所代表。藉着咁樣做，祂同時亦將祂嘅門徒帶進與異教更密切嘅接觸之中；從而表徵祂末後日子門徒嘅工作環境——佢哋而家正生活喺撒但權勢全面彰顯之中；而呢種權勢，乃由現代通訊系統所代表，並正被用嚟引導全世界接受獸嘅印記。
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.
凱撒利亞腓立比嘅歷史，與帕尼烏姆之戰嘅歷史，以及第十三至第十五節彼此相符。基督同祂嘅門徒當時站喺十字架嘅陰影之下，預表祂末後日子嘅門徒站喺星期日法令嘅陰影之下。喺嗰度，即第十三至第十五節所指嘅凱撒利亞腓立比，亦即帕尼烏姆之戰之地——亦即我哋今日所站立之處——基督開始喺第十六節教導祂嘅門徒有關將要發生嘅事。
“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.
「祂正要對他們講述那等待着祂的苦難；但祂先獨自離開，禱告，願他們的心能預備好領受祂的話。」《歷代願望》，411頁。
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.
喺基督將十字架嘅事告訴祂門徒之前，祂先離去，或者話，祂遲延咗；因此，呢一點就標示咗比喻中嘅遲延時期，以及由 2020 年 7 月 18 日至 2023 年 7 月之間嘅歷史。
“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.
「祂與他們會合之後，並沒有立刻把祂所要傳達的告訴他們。在這樣行之前，祂先給他們一個機會，使他們可以承認自己對祂的信心，好叫他們得以為將臨的試煉而被堅固。」《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.
喺2023年7月，主開始賜下機會，叫嗰啲牽涉於嗰次失望嘅人可以表達佢哋嘅信心。祂係藉着展開《以西結書》第三十七章嘅信息去成就呢件事；呢個信息乃係對2001年9月11日之信息嘅印證。呢個信息就係嗰條線，將由2001年9月11日起嘅印封時期，同埋即將來臨之星期日法，聯繫埋一齊。佢之所以能夠做到，乃係因為佢將2020年7月18日嘅失望，安置喺真理嘅結構之中；因為凡願意看見嘅人，都可以辨認出，每一場改革運動，都有一個主題貫穿其獨特嘅神聖歷史。
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.
喺末後嘅日子，第三禍嘅信息於2001年9月11日臨到；其後，一個關於第三禍嘅假信息被宣告，帶來咗失望；但係，嗰個使佢哋喺死咗三日半之後、成為枯乾而分散嘅骸骨，又再活過來嘅信息，乃係四風嘅信息，而呢信息亦都係第三禍。
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.
末後嘅門徒若願意去看，就可以看見，十四萬四千人受印嘅三個路標，在每一步都係同一個主題；並且喺第二步，由希伯來字母第十三個字母所代表嘅悖逆，證實咗呢個信息乃係「真理」。主所提供嘅第二個見證，就在於先前各場改革運動第一次失望，都是基於對上帝所啟示之旨意嘅悖逆；無論係摩西冇替自己個仔行割禮，或者烏撒伸手觸摸約櫃，抑或馬大同馬利亞對耶穌論及拉撒路之死嘅話產生懷疑，皆是如此。唯一冇持守「第一次失望乃建基於不順服」呢一事實嘅改革路線，乃係米勒派嘅改革運動；但喺嗰個時候亦都顯明，米勒派嘅歷史本身具有內在嘅路標，而呢啲路標乃係建基於第八位本是屬於那七位之真理。
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.
「第八位乃是出於那七位」呢一事實，乃現今正被揭開之《耶穌基督啟示錄》嘅一個重大要素；而非拉鐵非之米勒派運動過渡到老底嘉教會，乃係一個路標，指出第三位天使之老底嘉運動將會喺何時過渡到十四萬四千人之非拉鐵非運動。因此，第一次米勒派嘅失望，係喺佢哋嘅運動未曾顯出悖逆之下成就嘅；呢一點就為末後日子同一個路標提供咗對比——喺嗰時，第三位天使之老底嘉運動將會悖逆，並產生一次失望；而藉着如此，佢就會同米勒派嘅路標對齊，並產生一個邏輯，使人看出十四萬四千人嘅運動乃係第八位，亦即出於那七位。
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.
喺2023年7月，主興起咗一把「喺曠野呼喊嘅聲音」，為要使祂末後日子嘅子民為星期日法案嘅危機預備妥當；而當祂祈禱遲延之後返到門徒嗰度，祂就畀佢哋機會表明自己嘅信心。喺基督嘅日子，呢個信息就係祂嘅受浸，亦即耶穌成為耶穌基督嘅時刻。呢個路標同2001年9月11日相對應；當時祂先問眾人點樣看祂，然後再問門徒自己點樣看基督。
“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?’
「當祂加入他們之中時，並沒有立刻將祂所要傳達的事告訴他們。在這樣做以前，祂先給他們一個機會，讓他們承認自己對祂的信心，好使他們在將要來到的試煉中得以堅固。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.” The Desire of Ages, 411.
可悲嘅係，門徒被迫承認，以色列未能認出佢哋嘅彌賽亞。的確，有啲人見到祂所行嘅神蹟時，曾宣告祂係大衛之子。嗰啲曾喺伯賽大得食飽嘅群眾，曾想擁立祂為以色列嘅王。好多人都準備好接受祂係一位先知；但佢哋並唔相信祂就係彌賽亞。」《歷代願望》，411頁。
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.
大多數復臨信徒並不相信 2001年9月11日 的第三樣災禍。他們相信在這場運動中所呈現之預言聖言嘅一部分神蹟，亦有一啲人明白 2001年9月11日 嘅信息含有真理嘅成分；然而，佢哋並冇真正相信 2001年9月11日 所作出嘅宣稱。
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○○一年九月十一日呢一個主張，早已由一八四○年八月十一日嗰個主張所預表；而懷愛倫姊妹喺評論一八四○年八月十一日之應驗時，曾將呢個主張表達出嚟。佢咁樣講：
“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.
「喺所指定嘅時刻，土耳其藉住佢嘅使節，接受咗歐洲列強嘅保護，因而將自己置於基督教國家嘅控制之下。呢一件事完全應驗咗嗰個預言。當呢件事為人所知嘅時候，眾多人士就深信米勒同佢嘅同工所採用嘅預言解釋原則係正確嘅，而復臨運動亦因此獲得咗奇妙嘅推動力。有學問、有地位嘅人都與米勒聯合，無論喺傳講方面，抑或喺刊行佢嘅觀點方面，都一同參與；而由1840年至1844年，呢項工作迅速擴展。」《善惡之爭》，334, 335。
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.
喺1840年8月11日所被證實嘅，乃係米勒嘅預言觀點係準確嘅；而2001年9月11日呢一項主張，則係證實「Future for America」嘅預言觀點係準確嘅明證。喺2023年7月嗰班拒絕悔改嘅群眾，既不能、亦不肯接受呢個前提：由基督所設計，並交託畀「Future for America」嘅方法論，實際上就係後雨嘅方法論。但其後，基督問祂嘅門徒：佢哋自己，而唔係群眾，究竟點樣看。
“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.
彼得自起初便相信耶穌就是彌賽亞。許多其他人，因施洗約翰所傳的道而知罪自責，又接受了基督；及至約翰被囚並被處死之時，他們便開始懷疑約翰的使命；如今，他們也懷疑耶穌是否就是他們久已仰望的彌賽亞。許多門徒曾熱切期望耶穌登上大衛的寶座；但當他們看出祂並無此意時，便離開了祂。然而，彼得和他的同伴並沒有背棄他們的忠誠。那些昨天稱讚、今天定罪之人反覆無常的行徑，並沒有摧毀救主真門徒的信心。彼得宣告說：「祢是基督，是永生上帝的兒子。」他並沒有等待君王的尊榮加冕於他的主，卻在祂受屈辱之時仍接納祂。
“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.
彼得已經表達咗十二使徒嘅信心。然而，門徒對基督使命嘅理解，仍然相距甚遠。祭司同官長嘅反對同歪曲，雖然唔能夠使佢哋離開基督，卻仍然令佢哋大感困惑。佢哋未能清楚看見前路。佢哋早年所受訓練嘅影響、拉比嘅教訓、以及傳統嘅權勢，仍然攔阻住佢哋對真理嘅視野。耶穌寶貴嘅光輝不時照耀喺佢哋身上，然而佢哋往往仍然好似喺陰影中摸索嘅人一樣。但就在呢一日，喺佢哋嘅信心尚未面對嗰極大試煉之前，聖靈大有能力咁臨到佢哋。佢哋嘅眼目有片刻從「所見嘅事」轉離，得以看見「所不見嘅事」。（哥林多後書 4:18）喺人性嘅外貌之下，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.’” The Desire of Ages, 412.
「耶穌回答彼得，說：『西門巴約拿，你是有福的；因為這不是屬血肉的指示了你，乃是我在天上的父指示了你。』」《歷代願望》，第412頁。
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.
彼得承認基督是神的兒子，乃是直接回應了那段歷史之試驗性問題。照着神先知性之聖言所定，彌賽亞顯現的時候已經到了，而惟有接受那真理的人，纔會被包括在彼得這番宣告所代表的人當中。彼得代表那些接受於二〇〇一年九月十一日所確立之信息，並且承認耶穌是神的兒子的人。「彼得曾表達了十二人的信心」，而他所代表的那十二人，就是十四萬四千人。因此，在那段經文中，基督把彼得的名字由西門巴約拿改為彼得。
“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」意即「那聽見的人」，而「巴」意即「某人之子」，約拿則意即「鴿子」。西門所代表的，乃是那些聽見鴿子信息的人；鴿子所代表的，乃是與耶穌受洗有關的真理——就在那時，祂成為基督，受能力所膏；而這一切正如聖靈以鴿子形狀降臨所象徵地表明出來。
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.
各條改革線彼此平行，而約翰代表米勒派；佢哋喺1840年8月11日食咗嗰小書卷。耶利米與嗰事件相對應，而當佢食咗嗰小書卷之後，佢就被稱為神嘅名下。
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.
我搵到你嘅言語，就當食物食咗；你嘅言語成為我心中嘅歡喜快樂，因為我係稱為你名下嘅人，耶和華萬軍之神啊。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.”
當主與亞伯蘭立約之時，祂將佢嘅名改為亞伯拉罕；對撒萊同雅各，祂亦係如此。名字嘅更改，代表一種立約嘅關係；而喺神聖象徵降下嘅路標之處，上帝嘅子民要食呢信息，進入盟約，然後佢哋嘅名就會被更改。作為基督時代門徒嘅代表，西門·巴約拿代表嗰啲「聽見」「鴿子」之信息嘅人。
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.
當他作見證表明自己認明在那個路標之處，耶穌成為了基督，並且祂是神的兒子，以及這一切所包含的意義之時，基督隨即將他的名字改為彼得。他表達了基督在那段歷史中的立約子民所接受的信息；而他如此行，也同時預表了末後日子的十四萬四千人。
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」係英文拼音字母表中第十六個字母，而字母「E」係字母表中第五個字母，而字母「T」係第二十個字母，字母「E」重複一次，而呢個名字以字母「R」結束；「R」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。奇妙嘅語言學家以希伯來文對彼得說話，而新約係用希臘文寫成，英王欽定本嘅翻譯者則以英文譯出新約。
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).
儘管語言有三重不同嘅層次，基督——神嘅兒子、奇妙嘅語言家、奇妙嘅數算者——仍然喺《馬太福音》第十六章安置咗一個關於十四萬四千人受印記嘅預表，並且同帕尼烏姆之戰，以及祂到訪該撒利亞腓立比，彼此相符。祂之所以咁樣做，乃係藉着祂對語言同數字嘅掌管；因為祂既係 Palmoni（奇妙嘅數算者），亦係道（奇妙嘅語言家）。
We will continue this study in the next article.
我哋會喺下一篇文章繼續呢項研讀。
“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.
「差唔多二千年前，喺天上、由上帝嘅寶座嗰度，曾經聽見一把帶住奧祕意義嘅聲音：『看哪，我來了。』『祭物同供物係祢所不願意嘅，祢卻為我預備了身體……看哪，我來了，（我嘅事喺經卷上已經記載，）上帝啊，我來係要遵行祢嘅旨意。』希伯來書 10:5–7。呢幾句話宣告咗一個自永遠以來隱藏住嘅旨意嘅成就。基督快要臨到我哋呢個世界，並且成為肉身。祂話：『祢為我預備了身體。』如果祂以創世以前與父同有嘅榮耀顯現，我哋就唔能夠承受祂臨格之光。為咗叫我哋可以見到呢光而唔致滅亡，祂榮耀嘅顯現就被遮蔽起來。祂嘅神性披上咗人性——將不可見嘅榮耀隱藏喺可見嘅人類形體之中。」
“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.
「呢個偉大的旨意，早已藉着預表同象徵顯明出來。基督向摩西顯現時所現於其中的燃燒荊棘，啟示了上帝。被揀選作為神性表徵的象徵，乃是一株卑微的灌木，看來似乎毫無可羨慕之處。無限者就蘊藏於其中。滿有憐憫的上帝，將祂的榮耀遮蔽於一個極其卑微的表號之中，使摩西得以觀看而仍然存活。照樣，上帝在日間雲柱、夜間火柱中與以色列人交通，向世人啟示祂的旨意，並將祂的恩典賜給他們。上帝的榮耀被收斂了，祂的威嚴被遮掩了，為要使有限之人的微弱視力得以觀看。照樣，基督也要在『我們這卑賤的身體』（腓立比書 3:21, R. V.），『成為人的樣式』而來。在世人眼中，祂並無佳形美容，叫人羨慕祂；然而，祂卻是道成肉身的上帝，是天地之光。祂的榮耀被遮蔽，祂的偉大與威嚴被隱藏，為要使祂可以親近那些憂傷、受試探的人。」
“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.
「上帝曾藉着摩西吩咐以色列人：『又當為我造聖所，使我可以住在他們中間。』」（出埃及記 25:8）祂便住在聖所裏，在祂子民中間。喺佢哋喺曠野一切疲乏漂流嘅日子裏，祂臨在嘅表號一直與他們同在。照樣，基督亦喺我哋人類聚居之處中間支搭起祂嘅帳幕。祂喺世人帳棚旁邊立起自己嘅帳棚，為要住喺我哋中間，使我哋熟悉祂神聖嘅品格同生命。『道成了肉身，支搭帳棚住在我們中間（我們也見過祂的榮光，正是父獨生子的榮光），充充滿滿地有恩典，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.’
「自從耶穌嚟到與我哋同住，我哋就知道，上帝熟悉我哋所經歷嘅試煉，並且體恤我哋嘅憂傷。亞當每一個兒女都可以明白，我哋嘅創造主乃係罪人嘅朋友。因為喺每一項恩典嘅教訓、每一個喜樂嘅應許、每一件愛嘅作為、每一種喺救主地上生平中所彰顯嘅神聖吸引力之中，我哋都看見「上帝與我哋同在」。
“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.
「撒但將上帝愛的律法描繪為自私的律法。他宣稱，我們不可能遵守其中的誡命。我們始祖的墮落，以及由此而來的一切禍患，他都歸咎於創造主，使人把上帝看為罪惡、痛苦與死亡的根源。耶穌要揭穿這個欺騙。祂既成為我們當中的一位，就要立下順服的榜樣。為此，祂取了我們的本性，經歷了我們的遭遇。『凡事該與祂的弟兄相同。』希伯來書 2:17。若我們必須承受任何耶穌所未曾忍受的事，那麼在這一點上，撒但就會聲稱上帝的能力對我們來說並不足夠。因此，耶穌是『凡事受過試探，與我們一樣。』希伯來書 4:15。凡我們所要面對的每一種試煉，祂都忍受過。而且，祂並沒有為自己運用任何一種不是白白賜給我們的能力。作為人，祂面對試探，並靠着上帝所賜給祂的力量得勝。祂說：『我的上帝啊，我樂意照祢的旨意行；祢的律法在我心裏。』詩篇 40:8。當祂周流四方行善，醫治一切被撒但所苦害的人時，祂向人清楚表明了上帝律法的品格，以及事奉祂的性質。祂的生平見證，我們同樣也能遵守上帝的律法。」
“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.
「基督藉着祂的人性，接觸了人類；藉着祂的神性，祂握住了上帝的寶座。作為人子，祂給了我們順服的榜樣；作為上帝的兒子，祂賜給我們順服的能力。昔日那位在何烈山荊棘中對摩西說話的，就是基督，說：『我是自有永有的……你要對以色列人這樣說：「那自有的差我到你們這裏來。」』出埃及記 3:14。這就是以色列得拯救的憑據。所以，當祂『取了人的樣式』而來時，祂宣告自己就是「我是」。伯利恆的嬰孩，那柔和謙卑的救主，就是「上帝在肉身顯現。」提摩太前書 3:16。祂又對我們說：『我是好牧人。』『我是生命的糧。』『我是道路、真理、生命。』『天上地下所有的權柄都賜給我了。』約翰福音 10:11；6:51；14:6；馬太福音 28:18。我是每一個應許的保證。我是；不要懼怕。『上帝與我們同在』，乃是我們從罪中得蒙拯救的確據，也是我們得着能力順服天上律法的保證。」——《歷代願望》，23、24頁。