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.
第十三和第十四节指出了一段历史：塞琉古与马其顿的腓力正在结盟；此举预表美国——罗马的第一个代理军队——而马其顿（希腊）象征联合国。在那段早期历史中，北方王（塞琉古）与腓力（希腊）的结盟，代表了通向帕尼翁之战的历史；而在两个世纪之后，该城的名字从帕尼翁改为该撒利亚·腓立比。该城的双重名称并不是为了纪念塞琉古与马其顿的腓力的联盟。
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.
“Caesarea Philippi”这一名称源自名为 Paneas 或 Panium 的古城的历史变迁。该城最初因毗邻一处奉献给希腊神潘的著名泉水而被命名为 Paneas。该泉水在古代是一处重要的宗教场所，汇入约旦河。
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.
在大希律王统治期间，约公元前1世纪，这座城市经历了重大整修，并得到扩建与美化。大希律王之子希律·腓力为这座城市命名。他为纪念罗马皇帝凯撒·奥古斯都，将城市命名为“该撒利亚”，并以自己之名称“腓立比”，于是称为“该撒利亚腓立比”。因此，“该撒利亚腓立比”是“该撒利亚”和“腓立比”的组合：“该撒利亚”体现了希律·腓力对凯撒·奥古斯都的致敬，而“腓立比”则是为纪念希律·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.
在预言上，帕尼翁与塞琉古和马其顿的腓力之间的联盟有关，也与凯撒和希律·腓力之间的联盟有关。这两次联盟指向在普京的俄罗斯（由塞琉古和腓力所代表）崩溃之后，美国与联合国之间的联盟。它们也代表教皇体制（为母）与美国（为女）之间的联盟，由凯撒和腓力所代表，他们都是罗马的代表。它们共同指明美国伸手“跨越鸿沟去握住罗马权势之手”，并且“越过深渊与灵媒主义握手”。在第十六节的星期日法令之前，这个三重联盟已经形成。
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.
帕尼乌姆是希腊人崇拜潘神的中心。那处献给潘神的泉水，当时也被称为“地狱之门”；当耶稣到那里时，他关于“地狱之门”的陈述，揭示了在末后的日子里，希腊的政治与宗教属性（全球主义）与背道的新教之间的一场斗争。这场争战最初是由第二节中那位搅动了希腊国度的富有总统所发动的。这是一场全球性的外部争战，也是一场美国内部的争战。
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.
全球主义的宗教，就是那龙的宗教；在我们现代的语境中，就是“觉醒主义”的宗教。2020年，启示录第十一章所指明的那从无底坑上来的兽，彰显了其政治与宗教的权势，并杀了那地上兽的两只角。那无底坑，其象征之一是“潘神之泉”，它为约旦河供水。
In Greek mythology, Pan was associated with nature, wilderness, and rustic music, and the presence of a spring dedicated to him 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.
在希腊神话中，潘神与自然、荒野和田园音乐相关，而一处奉献给他的泉水的存在对崇拜者具有宗教重要性。潘神常被描绘为拥有山羊的腿、角和耳朵。潘被视为牧人和羊群之神，常被刻画为一个爱玩且顽皮的神祇，在森林与群山间嬉戏。将潘描绘为羊足神祇的意象与《但以理书》第八章相一致，那里以公山羊代表希腊。山羊是古希腊常见的家畜，常见于被认为是潘神出没的多山地区。这种描绘成为潘神图像学中的一个显著特征，并在描绘该神的希腊艺术和文学中长期延续，包括国家货币。
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.”
耶稣来到该撒利亚·腓立比的时候，他指出“阴间的门”必不能胜过教会。彼得为回答耶稣的问题所说的话，在基督教历史与传统中被称为“基督徒的信仰告白”。
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.
耶稣来到该撒利亚·腓立比的境内，问门徒说：“人说我人子是谁？”他们说：“有人说你是施洗的约翰；有人说是以利亚；还有人说是耶利米，或先知中的一位。”他对他们说：“你们说我是谁？”西门彼得回答说：“你是基督，是永生神的儿子。”耶稣对他说：“西门·巴约拿，你有福了！因为这不是属血肉的启示给你的，乃是我在天上的父启示的。我还告诉你：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。我要把天国的钥匙交给你；凡你在地上所捆绑的，天上也要捆绑；凡你在地上所释放的，天上也要释放。”于是他嘱咐门徒，不要对人说他是耶稣基督。马太福音 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.
这段经文具有重要意义，因为它代表了耶稣事工和基督教神学发展中的一个关键时刻。彼得对耶稣是弥赛亚、永生神之子的宣认，被视为基督教信仰的根基，也是教会建立其上的房角石。"我要把我的教会建造在这磐石上"这句话，在天主教传统中被解释为指彼得本人，耶稣将他认定为教会将要建造其上的"磐石"。这种诠释成为天主教神学中教宗首位性与权威的依据。
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.
在新教神学中，“磐石”并不被理解为指彼得本人，而是指彼得对耶稣是弥赛亚并且是神的儿子的信仰宣认。按照这种观点，教会的根基不是彼得，而是那关于耶稣是基督并且是神的儿子的宣认。无论神学解释如何，马太福音16:13-20中彼得的认信被视为基督教信仰中核心且奠基性的经文，强调耶稣作为弥赛亚和神的儿子的身份，并确认教会的使命与目的。
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.
在上一篇文章中，我们引用了《历代愿望》中的一段文字，其中怀姐妹指出了与基督访问该撒利亚腓立比有关的一些问题。她所指出的要点之一是，基督曾带领门徒远离犹太人的影响，为的是阐明该撒利亚腓立比的教训。
“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.
这时，耶稣和他的门徒来到该撒利亚·腓立比附近的一个城镇。他们已经在加利利境外，身处一个偶像崇拜盛行的地区。在这里，门徒不再受犹太教的主导影响，并且与异教崇拜有了更密切的接触。他们周围展现着世界各地存在的各种迷信形式。耶稣希望，这些所见所闻能使他们感到自己对外邦人的责任。他在这一区域停留期间，设法从教导众人中抽身，更完全地把心力放在他的门徒身上。 《历代愿望》，第411页。
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.
2020年7月18日，基督使2001年9月11日的门徒脱离老底嘉式复临主义的影响。十童女的比喻中的第一次失望，使该运动与那群正被越过的讥诮者的会众分离。这一真理在1844年4月19日的米勒派历史中得以应验，并在2020年7月18日再次应验。随后，迟延时期的历史开始，它在第一位和第三位天使的运动中都带有“真理”的印记。
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.
第一次失望是三个路标中的第一个，这段历史以1844年10月22日的“大失望”告终，它预表了《启示录》第十一章的“大地震”。起始——希伯来字母表的第一个字母——代表一次失望；结束——希伯来字母表的第二十二个字母——也代表一次失望。第十三个字母，象征叛逆，标示愚拙童女的失望；当“午夜呼声”鉴别出谁已经、谁尚未为危机作好准备时，她们显明了自己失丧的光景。希伯来字母表的二十二个字母，代表在那段历史中所成就的神性与人性结合的象征；米勒派的历史代表第一次加低斯，而我们今天的历史代表最后一次加低斯。
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.
这两条线是平行的，但一条代表神子民的失败，另一条代表神子民的得胜。在临近十字架之前，耶稣带着祂的门徒来到帕尼乌姆，正如祂也把祂末日的门徒带到帕尼乌姆一样；并且借此祂允许一次失望的经历，使祂末日的门徒脱离老底嘉式的复临主义的“控制性的影响”，这在马太福音第十六章的历史中由“犹太教”所代表。同时，祂也把祂的门徒带入与异教更为密切的接触之中，从而预表祂末日门徒的工作环境：他们如今正生活在撒但权势充分彰显的处境中，这种彰显由现代传播系统所体现，而这些系统正被用来引导全世界接受兽的印记。
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.
该撒利亚腓立比的历史，与帕尼翁战役的历史以及第十三至第十五节相一致。基督和他的门徒站在十字架的阴影之下，预表他末时的门徒站在星期日法令的阴影之下。那里，也就是第十三至第十五节所说的该撒利亚腓立比，同时也是帕尼翁战役——这正是我们今日所处的位置——基督开始教导他的门徒，关于第十六节即将发生的事。
“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.
祂正要把将临到祂身上的苦难告诉他们。但祂先独自退去祷告，求他们的心得以预备，能领受祂的话。历代愿望，第411页。
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.
在基督告诉祂的门徒有关十字架之前，祂先离去，或祂迟延，从而在比喻和历史中标志出从2020年7月18日至2023年7月的迟延时期。
“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.
当他与他们会合时，他并没有立刻把他所要传达的信息告诉他们。在这样做之前，他给了他们一个机会，使他们承认对他的信心，好叫他们为即将到来的试炼得以坚固。
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.
在2023年7月，主开始给那些与那次失望有关的人一个表达他们信心的机会。他借着开启以西结书三十七章的信息这样做，而那信息是对2001年9月11日之信息的印证。那是一条将自2001年9月11日起的盖印时期与即将到来的星期日法令连结起来的主线。它通过把2020年7月18日的失望放入真理的结构之中而做到这一点，因为凡愿意看见的人都能认识到，每一个改革运动都有一条贯穿其独特神圣历史的主题。
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.
在末后的日子里，第三样祸灾的信息于2001年9月11日来到；随后有人宣告了一个关于第三样祸灾的虚假信息，造成了失望；但在他们死了，成了枯干而分散的骸骨三天半之后，使他们重新活过来的信息，是四风的信息，这也就是第三样祸灾。
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.
末时代的门徒若愿意看见，就能看见：十四万四千人受印的三个路标在每一步都是同一主题；并且在第二步时，由希伯来字母表第十三个字母所代表的悖逆，证实了这信息为“真理”。主所提供的第二个见证，是这样一个事实：先前各次改革运动的第一次失望，都是基于对上帝所启示的旨意的悖逆——无论是摩西没有给他的儿子行割礼，乌撒触摸那约柜，还是马大和马利亚怀疑耶稣关于拉撒路之死的话语。唯一没有坚持“第一次失望是基于不顺从”这一事实的改革线路，是米勒派的改革运动；但当时也显明，米勒派的历史具有基于“第八乃属七者”这一真理的内部路标。
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.
“第八是属七的”这一事实，是如今正被揭开的耶稣基督启示中的一个重要要素；而非拉铁非的米勒派运动向老底嘉教会的转变，是一个标志，用以指明第三位天使的老底嘉运动何时会转变为十四万四千人的非拉铁非运动。因此，第一次米勒派的失望是在他们的运动未显出不顺从的情况下发生的这一事实，为末后的同一标志提供了对比；在那里，第三位天使的老底嘉运动将不顺从并导致一次失望，如此一来便与米勒派的那个标志相一致，并形成这样一个认识的逻辑：十四万四千人的运动是第八，而且是属七的。
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.
在2023年7月，主兴起了“旷野中的声音”，为预备祂末时的子民应对星期日法令的危机；当祂在祷告中久留之后回到门徒那里时，祂给了他们表达信心的机会。在基督的日子里，这信息就是祂的受洗，那是耶稣成为耶稣基督的转折点。那个路标与2001年9月11日相对应，祂的门徒先被问众人如何看法，随后又被问他们自己对基督的看法。
“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?’
当祂与他们相聚时，祂并没有立刻将祂所要传达的内容告诉他们。在此之前，祂给了他们一个宣认对祂信心的机会，好使他们为将要临到的试炼得以坚固。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.” The Desire of Ages, 411.
“可悲的是，门徒不得不承认，以色列未能认出他们的弥赛亚。有些人确实在见到祂所行的神迹时，宣称祂是大卫之子。在伯赛大被喂饱的群众曾想要立祂为以色列的王。许多人愿意接纳祂作先知，但他们并不相信祂就是弥赛亚。”《历代的渴望》，第411页。
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.
复临运动中大多数人并不相信发生在2001年9月11日的第三祸哉。他们相信该运动所呈现的预言信息中的一些神迹，也有一些人明白2001年9月11日的信息包含真理的要素，但他们并未真正相信有关2001年9月11日的那些主张。
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:
2001年9月11日的宣告曾被1840年8月11日的宣告所预表，而在评论1840年8月11日的应验时，怀特姐妹表达了那一宣告。她说：
“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.
“正在所指定的那时，土耳其借着她的使节，接受了欧洲列强的保护，从而将自己置于基督教国家的控制之下。这一事件恰恰应验了那预言。此事一经传开，许多人便确信米勒及其同工所采用之预言解释原则的正确性，于是复临运动获得了奇妙的推动。许多有学识、有地位的人与米勒联合起来，不但宣讲他的观点，也出版他的见解；从1840年至1844年，这项工作迅速扩展。”《善恶之争》，334，335页。
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.
1840年8月11日所得到的确认，是米勒的预言观点是准确的；而2001年9月11日的宣称，则是对“Future for America”的预言观点准确性的确认。2023年7月，那些不悔改的众人不能也不愿接受这样一个前提：由基督所设计并托付给“Future for America”的方法论，其实就是“晚雨”的方法论。但随后，基督问祂的门徒，他们——而不是众人——是怎样想的。
“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.’” The Desire of Ages, 412.
耶稣回答彼得说：“西门·巴约拿，你是有福的！因为这不是属血肉向你启示的，乃是我在天上的父向你启示的。”《历代愿望》，412。
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.
彼得认出并承认基督是神的儿子的告白，直接触及了那一历史时期的考验性问题。按着神的预言之话，弥赛亚显现的时候已经到了，只有接受这一真理的人，才被算在彼得这番宣告所代表的人之中。彼得代表那些接受2001年9月11日所确立的信息，并承认耶稣是神的儿子的人。“彼得已表达了十二人的信心”，而他所代表的这十二人就是那十四万四千人。为此，基督在这段经文中把他的名字从西门·巴约拿改为彼得。
“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.
“‘Simon’ 意为‘倾听者’，‘bar’ 意为‘某某之子’，而‘Jonah’ 意为‘鸽子’。Simon 代表那些听见鸽子之信息的人；而鸽子象征着与耶稣受洗相关的真理——当他成为基督、受膏并得着能力之时，这一点借着圣灵以鸽子的形态降临而得到象征性的表明。”
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.
改革线彼此平行，约翰代表米勒派，他们在1840年8月11日吃了那小书卷。耶利米与那一事件相对应，当他吃下那小书卷时，他就被称为神名下的人。
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.
我寻得你的话语，便吞吃了；你的话语成了我心中的喜乐与欢腾，因为我是以你的名被称呼的人，万军之耶和华上帝啊。耶利米书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.”
当主与亚伯兰立约时，他将他的名字改为亚伯拉罕，正如他对撒莱和雅各所做的一样。更名代表着一种立约关系，而在那神圣的象征降临的路标之处，神的子民要吃下这信息，进入盟约，他们的名字也随之改变。作为基督时代门徒的代表，西门·巴约拿代表那些“听见”了“鸽子”的信息的人。
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.
当他作见证，表明他认识到在那个里程碑时刻耶稣成为了基督，并且祂是神的儿子，以及这一切所包含的意义时，基督便将他的名字改为彼得。他所表达的信息，正是那段历史中基督的约民所接受的；如此，他也预表了末时的十四万四千人。
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”是英文字母表中的第十六个字母，字母“E”是第五个，字母“T”是第二十个，字母“E”被重复，而这个名字以字母“R”结尾，它是第十八个字母。十六“乘以”五，“乘以”二十，“乘以”五，“乘以”十八，等于十四万四千。“奇妙的语言学家”用希伯来语对彼得说话，新约是用希腊文写成的，而《钦定版圣经》的译者把新约译成了英文。
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).
尽管有三道不同语言的台阶，作为神的儿子、奇妙的语言学家与奇妙的数算者的基督，在马太福音第十六章中设下了一个关于十四万四千人受印的例证，这一例证与帕尼翁之战以及他造访该撒利亚腓立比相吻合。他之所以如此行，是因为他运用了他对语言和数字的掌控，因为他既是 Palmoni（奇妙的数算者），也是道（奇妙的语言学家）。
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。
“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.
将近两千年前，天上从神的宝座上传来一个带着奥秘信息的声音：“看哪，我来了。”“祭物和供物你并不喜悦，但你为我预备了身体……看哪，我来了（经卷上已记着有关我的话），要行你的旨意，神啊。”希伯来书 10:5-7。 这些话宣告了那从永世以来隐藏的旨意得以成就。基督就要造访我们的世界，并且道成肉身。祂说：“你为我预备了身体。”若祂以那在创世以前与父同有的荣耀显现，我们便无法承受祂同在的光。为使我们得以观看而不致灭亡，祂荣耀的彰显被遮蔽。祂的神性以人性为遮盖——那不可见的荣耀隐藏在可见的人形之中。
“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.
这个伟大的目的曾借着预表和象征被隐约预示出来。基督向摩西显现的燃烧荆棘，显明了上帝。被选来代表上帝的象征是一株卑微的灌木，看似毫无吸引力；其中却蕴藏着那位无限的神。至慈的上帝把祂的荣耀遮蔽在最卑微的形象里，使摩西可以观看而仍得以存活。同样，借着白日的云柱和夜间的火柱，上帝与以色列人沟通，向人启示祂的旨意，并将祂的恩典赐给他们。上帝的荣耀被收敛，祂的威严被遮蔽，好叫有限之人的软弱眼目可以得以看见。于是，基督将要以“我们卑贱的身体”（腓立比书3:21，R. V.），“成了人的样式”而来。在世人的眼中，祂并无美貌使他们羡慕祂；然而祂却是道成肉身的上帝，是天地的光。祂的荣耀被遮蔽，祂的伟大与威严被隐藏，为要亲近那些忧伤、受试探的人。
“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.
上帝为以色列人吩咐摩西：“当为我造圣所，使我可以住在他们中间”（出埃及记25:8）；祂就住在圣所，住在祂百姓中间。在他们疲惫的旷野漂流期间，祂同在的象征一直与他们同在。照样，基督在我们人类的营地中支搭祂的帐幕；祂把自己的帐篷搭在人的帐篷旁，为要住在我们中间，使我们熟悉祂神圣的品格与生命。“道成了肉身，支搭帐幕在我们中间（我们也见过祂的荣光，正是从父而来的独生子的荣光），满有恩典和真理。”约翰福音1:14，R. V. 旁注。
“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.’
自从耶稣来与我们同住，我们就知道，上帝深知我们的试炼，并体恤我们的忧伤。亚当的每一个儿女都可以明白，我们的创造主是罪人的朋友。因为在救主在地上的生命中所显明的每一条恩典的教训、每一个喜乐的应许、每一件爱的作为、每一种神圣的吸引里，我们都看见“神与我们同在”。
“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.
撒但把上帝爱的律法描绘成自私的律法；他声称我们不可能遵行它的诫命。我们的始祖堕落以及由此产生的一切祸患，他都归咎于造物主，使人把上帝看作罪恶、苦难与死亡的根源。耶稣要揭穿这欺骗。作为我们中的一员，他要树立顺服的榜样。为此，他取了我们的人性，经历了我们所经历的一切。“他凡事该与他的弟兄相同。”希伯来书2:17。若是我们必须承担任何耶稣未曾忍受的事，那么在这一点上，撒但就会把上帝的大能说成对我们是不足的。所以，耶稣“也曾凡事受过试探，与我们一样。”希伯来书4:15。他忍受了我们所遭遇的一切试炼；而他并没有为自己运用任何不白白赐给我们的能力。作为人，他面对试探，靠着上帝所赐给他的力量得胜。他说：“我的神啊，我乐意照你的旨意行；你的律法在我心里。”诗篇40:8。当他走遍各处行善，医治一切被撒但压制的人时，他使人明白上帝律法的品格以及他所要求人献上的事奉之本质。他的生平见证我们也能遵行上帝的律法。
“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.
藉着祂的人性，基督接触了人类；藉着祂的神性，祂握住了上帝的宝座。作为人子，祂给了我们顺服的榜样；作为上帝的儿子，祂赐给我们顺服的能力。在何烈山的荆棘中向摩西说话的乃是基督，说：“我是自有永有的……因此你要对以色列人这样说：‘自有者差遣我到你们这里来。’”出埃及记 3:14。这是以色列得拯救的凭据。所以当祂以“人的样式”来到时，祂宣称自己就是“自有者”。伯利恒的婴孩，这位温柔谦卑的救主，就是“上帝在肉身显现”。提摩太前书 3:16。祂也对我们说：“我是好牧人。”“我是生命的粮。”“我就是道路、真理、生命。”“天上地下所有的权柄都赐给我了。”约翰福音 10:11；6:51；14:6；马太福音 28:18。“我是”，是一切应许的确据。“我是”，不要害怕。“上帝与我们同在”，是我们从罪中得解救的担保，是我们有能力遵行天上律法的确据。《历代愿望》，23、24。