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.
在《但以理书》第十一章之中，有若干预言的经文都与本章最后六节相吻合。那一部分与第四十节之历史相对应的内容，自末时之始的1989年起，直到第四十一节之星期日法，乃是那一直封闭直到末后的预言部分。它是但以理对《耶稣基督的启示》的补足，并且是在恩典时期结束之前不久被开启的。第二节引介了特朗普——最后一位共和党总统、最后一位总统、那“属乎七位而又是第八位”的总统；他也是最富有的总统，并且在2015年宣布参选时开始搅动全球主义者。第十节指出1989年，而第十一节和第十二节则指出始于2014年的乌克兰战争，以及普京的胜利与其随后之败亡。
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.
第十三至第十五节描述了第四十节所述三场战役中的第三场，其始于1989年苏联解体，随后是乌克兰战争，接着是帕尼乌姆之战，这代表着美国背道的新教与世界上的全球主义者之间的外部斗争。
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.
背道的新教得势，并确立将在即将到来的星期日法令中得以实施的三重联盟的层级关系。那兽就是天主教；天主教是这三股势力之首，被描绘为耶洗别以及众多其他象征。她就是那统治并骑在兽上的淫妇。
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”.
假先知就是美国，由其丈夫亚哈所代表；亚哈乃是龙之十重国度的元首。公元前200年的帕尼乌姆之战，预表全球主义与背道的新教之间的外在争战。内在的争战则由公元前167年的起义所代表，随后是公元前164年以修殿节所纪念的圣殿重新奉献；其后又有从公元前161年至公元前158年的一段时期，预表美国建立天主教政教合一之像，正如“同盟”所表征的。
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.
在第十三节中，尤赖亚·史密斯告诉我们，拉菲亚战役十四年后，托勒密因“放纵与荒淫而死，并由其子托勒密·埃皮法涅斯继位，当时年仅四五岁。同时期，安条克在其王国内平定叛乱，使东方诸地归服并安定下来；当年幼的埃皮法涅斯登上埃及王位时，他已得以从容从事任何行动。”在普京那场短暂的胜利结束之后，特朗普将准备好应对埃及新即位的幼王。在此之前，他将在美国境内“平定一场叛乱”。
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.
当特朗普当选时，他将实施以1798年的《外侨与煽动叛乱法案》为代表的法律，并暂停“人身保护令”，正如共和党第一位总统在应对内战时所做的那样。他的行动也以格兰特总统处理三K党时的做法、富兰克林·D·罗斯福在第二次世界大战中监禁日本人和其他人的做法，以及小布什的《爱国者法案》为典型。
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，正如对待塞琉古那样，将镇压美国的叛乱，然后把目光转向埃及的“幼王”。为此，他将与马其顿的腓力结盟，因为史密斯记载：“与此同时，马其顿王腓力与安条克缔结同盟，欲将托勒密的领土在他们之间瓜分，各自打算取离自己最近且最为便利的部分。这里有一场足以应验预言的反对南方王的起事，而且毫无疑问，这些事件正是预言所意指的。”
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.”
特朗普将与北约诸国（联合国）结成坚固的联盟，以应对俄罗斯，并处理普京垮台之后所引发之局势的复杂后果。到那时，按照第十四节和史密斯的注释所言，“一种新的势力被引入了。” 教皇权将出面调停，以保护俄罗斯及其附庸国免受北约和美国权柄的支配；正如史密斯的注释所引述：“罗马发言了；叙利亚和马其顿随即发现，他们梦境的景象很快发生了变化。罗马人出面干预，是为埃及的少年王说情，决意使他免于安条克和腓力所图谋加于他的毁灭。这是在公元前200年，也是罗马人最早对叙利亚和埃及事务所作的重要干预之一。”
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.
罗马——推罗的淫妇——便开始唱起她的歌，并与地上的诸王行淫，而两节经文之后那些君王才完全服从于她。就在同一时期，帕尼翁战役发生。公元前200年标志着推罗的淫妇开始歌唱，而她这样做是为保护俄罗斯——这个美国和联合国刚刚同意为谋取共同利益而加以瓜分的国家。她战胜了他们二者，但随后发生了“帕尼翁战役”，美国战胜了联合国。
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.
从象征意义上说，三十三年后，摩丁的叛乱在美国开始了。从象征意义上说，此后再过三年，由哈努卡所代表的、所谓新教与立宪共和国的重新奉献便确立了。从象征意义上说，此后再过三年，由犹太人与罗马结盟所表征的时期开始了。
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.
最终的行动将会十分迅速，因此，经文中由四十八年所代表的历史，描述的是一系列迅速发生的事件；预言明确指出，这些事件始于1989年的末时，随后在2014年出现了第十一、十二节中的第二场战役，接着是2015年，特朗普宣布竞选总统，从而开始了他在预言中搅动全球主义的工作。一旦特朗普开始着手镇压那场已经展开的内战，他将尝试与联合国（北约—马其顿的腓力）结盟，而罗马将开始歌唱。这一结盟的尝试将演变为两股势力之间争夺霸权的较量，这由帕尼乌姆之战所代表。
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.
因此，帕尼翁就是第十三节的路标，在那里，进入星期日法令之前的最后一连串迅速发展开始发生。所有先知谈论末世的内容多于他们所处的时代，而耶稣当然是众先知中最伟大的。就在十字架之前——十字架预表星期日法令，这一点在第十六节中有所体现——耶稣带着门徒前往帕尼翁。耶稣在那里所经历的，以及祂在那里所阐明的教训，与即将来临的帕尼翁之战相一致。纵观历史，帕尼翁有过多个名称，而在基督在世的时期，帕尼翁被称为该撒利亚·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.
耶稣和他的门徒如今来到该撒利亚腓立比附近的一个城镇。他们已经在加利利的范围之外，身处一个偶像崇拜盛行的地区。在这里，门徒脱离了犹太教的主导影响，并与异教崇拜有了更密切的接触。他们周围呈现着世界各地存在的各种迷信形式。耶稣希望这些景象能促使他们意识到自己对外邦人的责任。在这片地区逗留期间，他尽量不再向众人施教，而更全心专注于他的门徒。
“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?’
祂正要把将临到祂的苦难告诉他们。但首先，祂独自退去祷告，求使他们的心预备好，能领受祂的话语。与他们会合后，祂并没有立刻传达祂所要说的。在此之前，祂给了他们一个承认他们对祂信心的机会，好使他们为即将到来的试炼得以坚固。祂问：“人说我人子是谁？”
“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，门徒不得不承认，以色列未能认出他们的弥赛亚。确有一些人，在看见祂所行的神迹时，曾宣称祂是大卫之子。在伯赛大得饱足的群众曾想要拥立祂为以色列的王。许多人也愿意接受祂为先知；但他们并不相信祂就是弥赛亚。
“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.’
耶稣又提出第二个问题，关乎门徒自己：“你们呢，说我是谁？”彼得回答：“你是基督，是永生神的儿子。”
“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.
从一开始，彼得就相信耶稣是弥赛亚。许多曾因施洗约翰的宣讲而受责备并接受了基督的人，在他被囚禁并被处死的时候，开始对约翰的使命起疑；他们也开始怀疑耶稣是否就是他们久已盼望的弥赛亚。许多热切期望耶稣登上大卫宝座的门徒，一见祂并无此意，便离开了祂。但彼得和他的同伴并没有背离他们对祂的效忠。那些昨日称赞、今日定罪之人的反复无常，并不能摧毁救主真正门徒的信心。彼得宣告：“你是基督，是永生神的儿子。”他并不等待王者的尊荣来为他的主加冕，而是在祂卑微之时就接纳了祂。
“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.
彼得已经代表十二门徒表达了他们的信心。然而，门徒仍远未明白基督的使命。祭司和官长的反对与歪曲，虽然不能使他们离开基督，却仍使他们大为困惑。他们看不清前面的道路。他们早年受的训练、拉比的教导以及传统的力量，仍然拦阻他们看清真理。时而有从耶稣来的宝贵光芒照耀他们，但他们常常仍如在阴影中摸索的人。然而就在这一天，在他们被带到信心的大考验之前，圣灵以大能临到他们。有片刻，他们的目光从“所见的”转向“所不见的”（哥林多后书4:18）。在人性的外表之下，他们看见了神的儿子的荣耀。
“Jesus answered Peter, saying, ‘Blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee, but My Father which is in heaven.’
耶稣回答彼得说：“西门·巴约拿，你是有福的！因为这不是血肉之体向你启示的，乃是我在天上的父向你启示的。”
“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.’
彼得所承认的真理，是信徒信仰的根基。这正是基督亲自所称为永生的。然而，拥有这知识并非自我夸耀的根据。这启示临到彼得，并不是因他自己的智慧或善良。人类靠自己，永不能获得对神圣之事的认识。“它高及诸天；你能作什么？深于阴间；你能知什么？”约伯记 11:8。惟有儿子的灵，才能向我们启示神深奥的事；这些事“是眼未曾见、耳未曾闻、人心也未曾想到的”。“神却借着他的灵向我们显明了；因为圣灵参透万事，就是神深奥的事也参透了。”哥林多前书 2:9, 10。“主的奥秘与敬畏他的人同在”；而彼得能洞见基督的荣耀，这一事实，正是他已经“受了神的教训”的明证。诗篇 25:14；约翰福音 6:45。啊，的确，“你是有福的，西门·巴约拿；因为这不是由血肉之体向你启示的。”
“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.
耶稣接着说：“我也告诉你：你是彼得，我要把我的教会建造在这磐石上；阴间的门不能胜过它。” “彼得”这个词的意思是石头——一块会滚动的石头。彼得并不是教会所建立在其上的那块磐石。当他又咒又誓地否认他的主时，阴间的门确实胜过了他。教会是建造在那一位身上，阴间的门不能胜过他。
“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.
早在救主降临之前的几个世纪，摩西就指向以色列救恩的磐石。诗人曾歌唱：“我力量的磐石。”以赛亚写道：“主耶和华如此说：看哪，我在锡安安放一块石头为根基，是试验过的石头，是宝贵的房角石，稳固的根基。”申命记32:4；诗篇62:7；以赛亚书28:16。彼得自己也在受启示写作时，将这预言应用在耶稣身上。他说：“你们若尝过主恩的滋味，就当来到他面前；他是活石，固然被人所弃，却是神所拣选、所宝贵的。你们也像活石，被建造成属灵的殿。”彼得前书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.
“除了已经立下的根基——就是耶稣基督——以外，没有人能再立别的根基。”哥林多前书3:11。 “在这磐石上，”耶稣说，“我要建造我的教会。” 在上帝和天上一切有智慧的存在面前，也在那看不见的地狱军队面前，基督在活的磐石上建立了祂的教会。那磐石就是祂自己——祂为我们而被打碎、受伤的身体。地狱的门必不能胜过建造在这根基上的教会。
“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.
当基督说这些话的时候，教会看起来多么软弱啊！当时只有寥寥几位信徒，而魔鬼和恶人的一切权势都要攻击他们；然而，基督的跟随者却不必惧怕。建造在那赐他们力量的磐石上，他们就不能被推翻。
“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.
六千年来，信心一直建立在基督之上。六千年来，撒但忿怒的洪水与暴风一直冲击着我们救恩的磐石；但它岿然不动。
“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.’
彼得已经表达了那作为教会信仰根基的真理，耶稣就尊他为全体信徒的代表。他说：“我要把天国的钥匙交给你；凡你在地上所捆绑的，在天上也要捆绑；凡你在地上所释放的，在天上也要释放。”
“‘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.
“‘天国的钥匙’就是基督的话语。圣经中的一切话都是祂的，都包括在其中。这些话有开关天国之门的权柄。它们宣明人被接纳或被弃绝的条件。因此，传讲上帝之道的人所做的工作，是叫人活的香气，或叫人死的香气。他们肩负的使命关乎永恒的结局。”
“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.
救主并没有将福音的工作单独交托给彼得。后来，他重申曾对彼得说过的话，并直接应用于教会。而相同的要旨也曾对十二门徒说过，他们代表着信徒的群体。若是耶稣把任何特殊的权柄授予某一位门徒，使其高于其他人，我们就不会见到他们常常为谁为大而争论。他们会顺服他们夫子的旨意，并尊崇他所拣选的那一位。
“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.
基督没有任命一人作他们的首领，反而对门徒说：“你们不要受拉比的称呼；”“也不要受师尊的称呼，因为只有一位是你们的师尊，就是基督。”马太福音 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.
“各人的头是基督。”那位使万有服在救主脚下的上帝，“又把他赐给教会，作万有之首；教会是他的身体，是那充满万有者的丰满。”哥林多前书 11:3；以弗所书 1:22、23。教会是建造在基督这根基之上的；它当顺服基督这元首。它不应倚赖人，也不应受人操控。许多人声称，教会中一个受托的职位就赋予他们权柄，可以规定别人该信什么、该做什么。上帝并不认可这种主张。救主说：“你们都是弟兄。”人人都暴露在试探之下，也都有可能犯错。在寻求引导这事上，我们不能依靠任何有限的存在。信心的磐石，是基督在教会中的活的同在。在这磐石上，最软弱的也可以倚靠；而那些自以为最强的，若不把基督当作他们的能力，反倒会显出自己最为软弱。“倚靠人、以血肉为膀臂的，那人有祸了。”主“是磐石，他的作为完全。”“凡投靠他的，都是有福的。”耶利米书 17:5；申命记 32:4；诗篇 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.
在彼得的认信之后，耶稣嘱咐门徒不要对任何人说他是基督。之所以有此嘱咐，是因为文士和法利赛人的坚决反对。不仅如此，百姓，甚至门徒，对弥赛亚怀有如此错误的观念，以至于即便公开宣告他是弥赛亚，也不会使他们对他的品格或他的工作有真实的认识。然而，他日复一日地向他们启示自己是救主，因此他盼望使他们对他作为弥赛亚有正确的认识。
“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.
“门徒仍然期望基督作一位属世的君王。虽然祂长久以来一直隐瞒自己的旨意，他们却相信祂不会永远停留在贫穷与卑微之中；那建立祂国度的时候已经近了。至于祭司和拉比的仇恨绝不会被胜过，基督将被本国的人弃绝，被定为迷惑人的，并被当作恶犯钉在十字架上——这样的念头，门徒从未有过。然而黑暗权势的时辰正在逼近，耶稣必须向门徒揭示摆在他们面前的争战。祂因预见那试炼而忧伤。”《历代愿望》，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.
但以理书十一章十六节，代表即将在美国实施的星期日法令。就在那场“地震”来临的时辰之前，那些寻求列入十四万四千人之中的人们从沉睡中被唤醒。唤醒他们的是一则预言信息。那时将显出两等人，正如十童女的比喻所示，一等人在器皿里有油，另一等人没有。但以理书十一章十三至十五节，不仅代表先于星期日法令的预言历史，也代表那“信息”；在十童女比喻的语境中，这“信息”就是“油”，是智慧人为了得着神的印记并在大地震之时被举起如同旌旗所要具备的。如今这些文章已经达到所有文章的高潮，因为这些经文中所代表的信息，就是借着两根金管子倾倒下来的金色之油。
We will continue this study in the next article.
我们将在下一篇文章中继续这项研究。
“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.’
只要那些自称持守真理的人仍在事奉撒但，他那地狱般的阴影就会遮断他们对上帝和天国的看见。他们会像那些失去了起初之爱的人一样。他们看不见永恒的实在。上帝为我们所预备的，在《撒迦利亚书》第三章和第四章，以及四章12至14节中有所描绘：“我又回答他说：这两根橄榄枝，借着两根金管从自己流出金油的，是什么呢？”他回答我说：“你不知道这些是什么吗？”我说：“不，主啊。”他说：“这是两位受膏者，站在全地之主旁边的。”
“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.
主满有一切的供应；他毫无缺乏。正是由于我们缺乏信心、属世、空洞轻浮的言谈和不信——并在我们的言谈中表现出来——黑暗的阴影才聚集在我们周围。基督并未在言语或品格上被显明为那位全然可爱、在万人中为至上的一位。当灵魂甘心自高自大、趋向虚妄时，主的灵对它所能做的就不多了。我们目光短浅，只看见阴影，却看不见那更远处的荣耀。天使正按住四风，那四风被描绘成一匹愤怒的马，正欲挣脱束缚，奔腾掠过全地，所到之处带来毁灭与死亡。
“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.
“我们岂可就在永恒世界的边缘沉睡吗？我们岂可迟钝、冷淡、死气沉沉吗？哦，惟愿在我们的教会中，有上帝的灵与气息吹入祂的子民里面，使他们站立起来而得生。我们需要看见，这路是窄的，门是狭的；但当我们穿过这窄门之后，其宽广却是无可限量的。”《文稿发布》卷20，第217页。
“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.
“站在全地之主旁边的受膏者，拥有那曾赐给撒但、作为遮掩约柜的基路伯之地位。主借着环绕其宝座的圣洁生灵，与地上的居民保持不断的交通。那金油象征上帝所赐的恩典，藉此使信徒的灯得以不断供应，免得闪烁而熄灭。若不是这圣油借着上帝之灵的信息从天倾注下来，邪恶的势力就必完全控制人类。 ”
“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.
“当我们不领受上帝所赐给我们的信息时，上帝就被羞辱了。如此，我们便拒绝了那金色的油；祂原要将这油倾注在我们心灵之中，好使其传递给那些处于黑暗中的人。当呼声发出说：‘看哪，新郎来了；你们出来迎接他。’那时，凡没有领受圣油、没有在心中珍爱基督恩典的人，必像愚拙的童女一样，发觉自己并没有预备好去迎见他们的主。他们里面并没有能力去取得这油，他们的生活便遭毁坏。然而，若有人求上帝的圣灵，若我们像摩西那样恳求说：‘求你显出你的荣耀给我看。’上帝的爱就必浇灌在我们心里。借着那金管，金色的油就必传输给我们。‘不是倚靠势力，不是倚靠才能，乃是倚靠我的灵，方能成事。这是万军之耶和华说的。’借着领受公义日头的明亮光辉，上帝的儿女就照耀于世，成为世上的光。”《Review and Herald》，1897年7月20日。