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.
當彼得就基督所提出、關於門徒說基督是誰的問題作出回答時，他指出耶穌乃是那位受膏者，就是基督，就是彌賽亞。他也說，祂是神的兒子。
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.
耶穌到了該撒利亞腓立比嘅境內，就問門徒話：「人話我人子係邊個？」佢哋就話：「有人話你係施洗約翰；有人話係以利亞；又有人話係耶利米，或者先知中嘅一位。」耶穌對佢哋話：「但你哋話我係邊個？」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嘅，乃係我喺天上嘅父指示你嘅。我仲要對你講，你係彼得，我要將我嘅教會建造喺呢磐石上；陰間嘅門唔能夠勝過佢。我要將天國嘅鑰匙交畀你；凡你喺地上所捆綁嘅，喺天上亦都要捆綁；凡你喺地上所釋放嘅，喺天上亦都要釋放。」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.
聖靈藉着彼得提出了一項要畀十四萬四千人明白嘅基本真理。佢喺帕尼翁，即係該撒利亞腓立比，咁樣做。帕尼翁係敬拜龍嘅最神聖聖殿所在地，因為希臘代表世界，而末後日子嘅世界就係聯合國；聯合國就係龍喺地上嘅代表。「陰間嘅門」乃係潘神殿嘅名稱；潘乃希臘嘅山羊神。呢座神殿建喺一個洞穴前面，洞內有帕尼翁泉。帕尼翁泉注入約旦河，而約旦河乃係基督嘅象徵。
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」呢個名嘅意思係「下降者」，而佢嘅水道起源於以色列北部嘅山區，主要水源來自黑門山嘅泉源；黑門山係黑門山脈中最高嘅山峰，而嗰度亦有一個名為「陰間之門」嘅泉源。黑門嘅意思係「神聖」，而「約但」嘅意思係「下降」。約但河由黑門山嘅高地流出，沿住約但裂谷一路下降，最終到達死海；死海乃地球表面最低之處。
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.”
滋養約旦河嘅眾水，源自潘神廟，並且最終流到地上最低之處；呢一切都象徵神子嘅降卑：佢離開至高嘅聖山，降到呢個世界最低嘅「死海」。基督由天降下，直到十字架上嘅死，亦都表明佢親自承擔咗墮落之人嘅肉身，因為佢由天到十字架嘅旅程，乃係由源自「陰間之門」嘅眾水所供應。
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.
死海唔單止係地上最低嘅地方，亦都係地上鹽分最高嘅水域，鹹度係海洋嘅九倍。基督喺十字架上嘅死，正如死海所預表，乃係祂與許多人堅立盟約之處。
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.
你一切素祭嘅供物都要用鹽調和；喺你嘅素祭上，不可缺少你神立約之鹽；你一切嘅供物，都要獻上鹽。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.
約旦河從黑門山諸泉源流出，途中經過加利利海；此海亦稱提比哩亞海，又稱基尼烈湖。加利利意即「樞紐」或「轉捩點」。提比哩亞乃繼奧古斯都·凱撒之後的羅馬統治者之名；又因該湖形狀之故，稱為基尼烈，意即「豎琴」或「里拉琴」。人類的轉捩點，乃在提比哩亞·凱撒執政之時，耶穌被釘十字架，而天上一切豎琴盡都寂然無聲。約旦河在地理上的見證，並與「陰間之門」——就是希臘神潘之廟——相連，乃是在說明彼得藉着聖靈感動所宣告的見證。
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.
基督嘅道成肉身，乃係神性與人性嘅結合；當神嘅兒子親自披戴人嘅肉身之時，就將神性同人性結合埋一齊，正如由潘泉流出、滋養約旦河嘅水所預表嘅一樣。滋養潘泉嘅，乃係降喺黑門山上嘅露水、雨水同雪；黑門乃係代表「聖」山，即係在上嘅耶路撒冷。
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.
大衛上行之詩。看哪，弟兄和睦同居，是何等的善，何等的美！這好比那貴重的膏油澆在頭上，流到鬍鬚，又流到亞倫的鬍鬚，再流到他的衣襟；又如黑門的甘露降在錫安山；因為在那裏，耶和華所命定的福，就是永遠的生命。詩篇 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.
流到亞倫鬍鬚上的「寶貴膏油」，就是當亞倫同佢嘅兒子受膏、作神祭司嗰時所用嘅油。
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.
你要取壇上嘅血，同埋膏油，灑喺亞倫身上，同埋佢嘅衣服上，又灑喺佢眾子身上，同埋佢眾子嘅衣服上；咁樣，佢同佢嘅衣服，並佢眾子，同埋佢眾子嘅衣服，都要成為聖。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.
彼得表達咗所有門徒嘅認信，而佢咁樣做嘅時候，亦表達咗嗰十四萬四千人嘅認信；呢十四萬四千人將要被膏立，成為一個合一嘅祭司體系，被高舉作為旌旗。膏立亞倫嘅「油」，亦就係黑門山嘅甘露，又係錫安眾山嘅甘露。「油」同「甘露」就係嗰信息，代表聖靈嘅膏立。
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.
諸天哪，請側耳，我要說話；大地呀，請聽我口中的言語。我的教訓必如雨降下；我的言語必如露滴下，如細雨降在嫩草上，又如甘霖降在青草上。因我要宣揚耶和華的名：你們要將大德歸與我們的上帝。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.
「甘露」乃降喺錫安山上嘅「道理」，亦都係膏抹嘅「油」，使十四萬四千人合而為一；佢哋就係神喺末後日子嘅祭司。呢道理如雨降下，又如甘露蒸餾，因為佢係被「傳揚」出嚟嘅。之所以被傳揚，係因為天同地都要側耳而聽祂口中嘅言語；而呢一切，乃藉住一個合一嘅祭司體系去成就，呢祭司體系就係嗰旗號，宣告《半夜呼聲》同《大聲呼喊》嘅信息。
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.
那報佳音、傳平安、報美福、傳救恩，對錫安說：「你的神作王了！」這人的腳蹤在山上何等佳美！你的守望者必揚聲；他們必一同歌唱，因為耶和華歸回錫安的時候，他們必親眼看見。耶路撒冷的荒場啊，要發起歡聲，一同歌唱；因為耶和華安慰了他的百姓，救贖了耶路撒冷。耶和華在萬國眼前露出他的聖臂；地極的人都必看見我們神的救恩。以賽亞書 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.
末後日子嘅守望者，由彼得所預表，宣揚救恩與平安；而且佢哋必同歸於一，因為佢哋必彼此看法一致。呢件事發生喺「耶和華使錫安歸回」嘅時候。譯作「歸回」嘅希伯來字，意思係「逆轉」。當主使錫安逆轉，意思就係錫安曾經處於被擄之中，正如分散所表徵；而當被擄止息之時，呢種情況就被逆轉。
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.
因為耶和華如此說：巴比倫七十年滿了以後，我必眷顧你們，向你們成就我美善的話，使你們回到這地方。耶和華說：我知道我向你們所懷的意念，是賜平安的意念，不是降災禍的意念，要叫你們有末後的指望。那時，你們要呼求我，前來向我禱告；我也必垂聽你們。你們尋求我，若專心尋求我，就必尋見。耶和華說：我必被你們尋見；我也必使你們被擄的人歸回，將你們從我所趕你們到的各國中、各處所招聚回來；耶和華說：我也必使你們回到我使你們被擄離開的地方。耶利米書 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.
眾先知所論及的，都是末後的日子；而在末後的日子，祂的子民正處於一種必要被扭轉的被擄景況之中，好應驗預言的見證。
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.
從耶和華臨到耶利米的話，說：「耶和華以色列的神如此說：你要將我對你所說的一切話都寫在書上。因為，看哪，日子將到，耶和華說，我要使我子民以色列和猶大的被擄之人歸回，耶和華說；我也要使他們回到我所賜給他們列祖之地，他們必得這地為業。」耶利米書 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.
瞓咗三日半之後，正如拉撒路瞓咗四日，而但以理哀慟咗二十一日一樣，米迦勒使嗰兩個見證人復活；佢哋就係祂末後日子嘅子民，並且使佢哋進入合一，又藉住一個向全世界發表嘅信息膏立佢哋。嗰個信息就係黑門山（聖山）嘅「甘露」，滋養潘泉，而潘泉其後又滋養約旦河。藉住嗰個信息所成就嘅膏立，乃係預表耶穌嘅膏立，亦即標誌住祂成為基督嘅時刻，彼得曾指明呢一點。
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.
當彼得認明基督乃是神的兒子之時，他所表明的基督，乃同時是神的兒子，也是人子；這正如「陰間的門」之水匯流入約但河所預表的一樣。彼得的認信乃是由聖靈的感動而生；而這真理，就是耶穌乃是基督、那受膏者，並且祂兼具神性與人性，正是耶穌所指出、將成為那場針對神末後子民之爭戰焦點的真理。基督曾應許，他們必得勝，因為「陰間的門」決不能勝過這真理。
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 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.
事實係，喺 2001年9月11日，正如耶穌喺祂受浸時被膏立一樣，十四萬四千人嘅印封工作開始咗；而喺嗰段歷史當中，將會有一次失望，呢次失望會殺害祂末後日子嘅子民，直到祂使佢哋復活，並扭轉佢哋被擄嘅境況。復活嘅過程包括將祂嘅子民聯合成為一支大軍，被高舉作旗號。喺街上被殺之後，叫人復活、潔淨、聯合同高舉嘅工作，喺《但以理書》第十一章第十至十五節，以及聖經其他經文當中，都有所說明。然而喺第十三至十五節，基督再次帶領祂嘅門徒去到該撒利亞腓立比，即 Panium，而就在嗰度，神嘅印永永遠遠蓋印喺人身上。
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”.
只有當我哋明白呢啲事實嘅深奧意義時，先至能夠認出藏於該撒利亞腓立比見證之中嘅真理啟示。喺《馬太福音》第十六章第十八節，西門巴約拿嘅名被改為彼得，正如近來一篇文章先前所指出，呢個象徵住十四萬四千人。該節經文中所確立嘅數學啟示，高舉耶穌為奇妙嘅計數者，因為彼得唔單止可以被理解為代表十四萬四千人，而且《馬太福音》16:18 亦都係「phi」嘅數學象徵。
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.”
在我哋處理與「phi」有關嘅數學之前，應當留意，「phi」乃係「Philippi」一詞嘅一部分；而「Philippi」係潘尼恩（Panium）呢座城兩個名稱之中嘅第二個。第十八節指出，耶穌係用希伯來話對彼得講說，呢番說話被記錄成希臘文，其後又被翻譯成英文。呢三個步驟顯明基督對祂話語嘅掌管。當按住將字母所編定嘅位置數目彼此相乘嘅數學系統去考量呢個詞嘅時候，就顯明彼得呢個名字等於十四萬四千，從而強調耶穌乃係奇妙嘅計數者。正正在同一節裏面，當耶穌宣告祂要建造祂嘅教會之時，呢位奇妙嘅計數者掌管咗翻譯嘅過程，為要確保第十六章第十八節所表明嘅真理，會代表「phi」呢個數學符號。
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.
我亦對你說：你係彼得，我要將我嘅教會建造喺呢磐石上；陰間嘅門不能勝過佢。馬太福音 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.
祂的教會並非單單建立喺耶穌係基督、並且祂係神嘅兒子呢一項教義之上，亦都建立喺以下呢個事實之上：祂就係道，而道創造並掌管萬有，包括數學、文法同人所作的一切工。
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.
我哋亦都喺佢裏面得咗基業；呢原是照住嗰位按自己旨意嘅籌算、行作萬事者嘅定旨所預定嘅。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，通常以希臘字母 φ（phi）表示，係一個數學常數，約等於 1.618033988749895。呢個數被稱為黃金比例，或神聖比例。佢係一個「無理數」，意思即係佢唔能夠表示為一個簡單分數，而其小數表示會無限延續，且不會重複。
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.
黃金比例具有許多顯著嘅性質，並且喺數學、藝術、建築、自然界同其他領域嘅各種處境中出現。佢經常見於幾何形狀之中，例如長方形、五邊形同十二面體；喺呢啲形狀入面，較長一邊與較短一邊嘅比率等於 phi。
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.
喺藝術同建築之中，黃金比例被認為能夠形成美感悅目嘅比例。自古代文明以至文藝復興時期，並延續至其後歷世歷代，藝術家同建築師都曾運用黃金比例去設計構圖、建築物同藝術作品。喺數學當中，黃金比例出現於各種數學方程同數列之內，其中包括斐波那契數列；喺呢個數列入面，每一項都係前兩項之和。隨着斐波那契數列各項數值增加，相鄰兩項之比就會趨近 φ。
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.
喺第16章第18節，我哋見到數學上嘅 phi（1.618…）。耶穌，嗰位「隨自己旨意嘅籌算行作萬事」嘅神，定意將祂作為 Palmoni、奇妙的數字，或者奧祕之數的計算者呢一個印記，安置喺嗰幅先知性嘅地理圖景之中；呢幅圖景指出咗喺末後日子，祂嘅教會與陰間之門爭戰嘅戰場。喺嗰個先知性嘅戰場上，藉着祂對數字嘅掌管，祂以「彼得」嚟表徵嗰十四萬四千人；彼得嘅名字由「西門」——即係聽見鴿子信息的人——改為「彼得」，從而標明嗰十四萬四千人係祂末後日子立約嘅子民。
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.
祂所揀選用以建立祂教會的「磐石」，乃係根基之石，亦係《利未記》第二十六章「七次」嘅根基同首要房角石，因為除咗基督以外，並冇真實嘅根基。由基督受浸之時開始，當西門「聽見」鴿子嘅信息，直到死海嘅十字架，共一千二百六十日；每日兩次，都有晨祭同晚祭；惟獨喺一千二百六十日嘅最後一日例外，因為喺嗰一日，晚祭從祭司手中逃脫，而基督喺十字架上死去，成為第二千五百二十次獻祭。
“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.
「一切都充滿恐怖與混亂。祭司正要宰殺祭牲；但刀從他無力的手中墮下，羔羊便逃脫了。表號在上帝兒子的死上遇見了本體。那偉大的祭獻已經獻上。進入至聖所的道路已經敞開。為眾人預備了一條又新又活的路。從此，有罪、憂傷的人類不再需要等候大祭司的來臨。」《歷代願望》，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.
祂要把自己嘅教會建造喺其上嘅「磐石」，就係匠人所棄嘅房角石；佢嘅數目係「二千五百二十」。喺短短一節經文之中，基督將自己顯明為萬有嘅主；而當祂如此行嘅時候，祂正站立並發言於《但以理書》第十一章第十三至十五節之中。
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.
Cantonese passage unavailable
This passage is not yet available in Cantonese.
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。
“‘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.
「隱祕的事，係屬於耶和華我哋嘅上帝；惟有顯明嘅事，乃係永遠屬於我哋同我哋嘅子孫。」申命記 29:29。上帝究竟點樣完成創造嘅工作，佢從來冇向人揭示；人類嘅科學唔能夠查明至高者嘅奧祕。佢創造嘅權能，正如佢嘅存在一樣，係人所不能測透嘅。
“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.
「上帝已准許大量亮光傾注於世界，無論在科學或藝術方面皆然；但當自稱為科學之士的人，單從人性的觀點論述這些題目時，他們必定會得出錯誤的結論。若我們的理論並不抵觸《聖經》中所見的事實，則在上帝的話語所未啟示之處作出推測，或可說是無害的；但那些離棄上帝話語，而企圖根據科學原理去解釋祂所創造之工的人，正是在一片未知的汪洋上漂流，既無海圖，亦無羅盤。最偉大的思想家，若在研究中不以上帝的話語作引導，當他們嘗試追尋科學與啟示之間的關係時，便會陷入迷惘。由於創造主及其作為遠遠超越他們的理解，以致他們無法藉自然律加以說明，於是便視《聖經》歷史為不可靠。那些懷疑《舊約》與《新約》記錄之可靠性的人，必會再進一步，懷疑上帝的存在；然後，他們既已失去錨，就只能在不信的磐石之間顛簸漂流。」
“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.
「呢啲人已經失去咗信心嗰種單純。人應當對上帝聖言之神聖權威，存有堅定不移嘅信念。聖經唔應該由人按住所謂科學觀念去加以測驗。人類嘅知識係唔可靠嘅嚮導。懷疑論者若然為咗吹毛求疵而去讀聖經，可能因為對科學或者啟示其中一方面理解唔完全，就聲稱喺兩者之間發現矛盾；但若正確明白，兩者係完全和諧一致嘅。摩西係喺上帝之靈嘅引導之下寫作，而正確嘅地質學理論，絕唔會聲稱有啲發現係不能與佢嘅陳述互相調和嘅。凡真理，無論喺自然界之中，抑或喺啟示之中，喺其一切表現之上，都係彼此一致，毫無衝突。」
“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.
「喺上帝嘅話語之中，提出咗許多連最深奧嘅學者都永不能解答嘅問題。人嘅注意被引向呢啲題目，係要叫我哋看見：即使喺日常生活中最尋常嘅事物之間，亦有幾多事情係有限嘅心思，縱使擁有一切所誇耀嘅智慧，都永不能完全明白嘅。」
“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，科學界嘅人卻以為自己能夠明白上帝嘅智慧，明白祂所已作嘅，或祂所能作嘅。人普遍持有一種觀念，認為祂受制於祂自己所定嘅律。人不是否認祂嘅存在，就是對祂置若罔聞，或者企圖解釋一切，甚至連祂嘅靈喺人心上嘅運行都要加以說明；於是，佢哋不再敬畏祂嘅名，也不再懼怕祂嘅權能。佢哋不相信超自然之事，因為不明白上帝嘅律法，也不明白祂藉着呢啲律法成就自己旨意嘅無限大能。照一般用法，「自然律」一詞，乃係指人對支配物質世界之律法所能發現到嘅事；但人嘅知識何等有限，而造物主能夠同祂自己嘅律法完全和諧一致噉作工、卻又全然超乎有限之人所能理解嘅範圍，又係何等廣大！」
“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.
「好多人教導話，物質本身具有生命力——某啲性質被賦予咗物質之後，物質就被撇低，任由佢憑住自身固有嘅能量去運作；又話自然界嘅運行，係按照固定嘅定律而進行，甚至連上帝自己都唔能夠加以干預。呢啲係虛假嘅科學，亦唔係上帝嘅話語所支持嘅。自然乃係佢創造主嘅僕役。上帝並唔廢除祂嘅律法，亦唔違反呢啲律法而行事；但祂不住咁使用呢啲律法作為祂嘅工具。自然見證有一位智慧者、有一種同在、有一種活躍嘅能力，喺佢嘅律法之中、並藉住佢嘅律法而運行。喺自然界之中，天父同聖子不住作工。基督話：『我父作事直到如今，我也作事。』約翰福音 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.
利未人在尼希米所記載嘅詩歌中歌唱話：「你，惟獨你係耶和華；你做咗天同天上嘅天，並天上萬象，地同地上萬物，……你亦保全呢一切。」尼希米記 9:6。就呢個世界而言，上帝創造嘅工作已經完成。因為「從創世以來，諸工已經成全了。」希伯來書 4:3。然而，佢嘅能力仍然運行，托住佢所創造嘅萬有。唔係因為一旦被啟動嘅機制會憑住自身固有嘅力量繼續運作，所以脈搏先至跳動、呼吸先至一息接一息；乃係每一次呼吸、每一次心臟嘅跳動，都係嗰位「我哋生活、動作、存留，都在乎佢」者無所不在之眷顧嘅明證。使徒行傳 17:28。亦唔係因為地球本身有固有嘅能力，所以年復一年出產豐盛，並且繼續環繞太陽運行。上帝嘅手引導眾行星，並使佢哋喺天際循序有序嘅運行中各安其位。佢「數點星宿嘅數目，一一稱佢的名；因佢嘅權能偉大，能力強盛，連一個都不缺。」以賽亞書 40:26。植物繁茂、葉子長出、花朵開放，都係藉住佢嘅能力。佢「使草生長在山上」（詩篇 147:8），並且藉住佢使山谷結果纍纍。「林中嘅百獸……都向上帝尋找食物」，而一切活物，從最細小嘅昆蟲直到人，都日日仰賴佢護理嘅看顧。正如詩人優美嘅話所講：「這都仰望你……你給牠們，牠們便拾起來；你張手，牠們飽得美食。」詩篇 104:20, 21, 27, 28。佢嘅話語管轄諸元素；佢用雲遮蓋天空，為大地預備雨水。「佢降雪如羊毛，撒霜如爐灰。」詩篇 147:16。「佢一發聲，天上便有多水激動；佢使雲霧從地極上騰；佢造電隨雨而閃，從府庫中帶出風來。」耶利米書 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.
「上帝乃一切之根基。凡真科學，皆與祂之作為和諧一致；凡真教育，皆引人順服祂之政權。科學向我哋眼前揭示新的奇妙；佢高翔遠舉，探究新的深處；但佢從其研究所得，絕不會帶來任何與神聖啟示相衝突之事。無知或者會藉援引科學，企圖支持關於上帝之錯謬見解；然而，自然之書與成文之道彼此發光照耀。我哋因此被引導去敬拜造物主，並且以理智信靠祂的聖言。」《先祖與先知》，113–115。