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.
当彼得对基督所提出的“门徒说基督是谁”的问题作出回答时，他指出耶稣是那位受膏者，就是基督、弥赛亚。他还说祂是神的儿子。
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.
当耶稣到了该撒利亚腓立比的境内，问门徒说：人说我这人子是谁？他们说：有人说是施洗的约翰；有人说是以利亚；还有人说是耶利米，或先知中的一位。他又问他们：你们说我是谁？西门彼得回答说：你是基督，是永生神的儿子。耶稣回答说：西门·巴约拿，你是有福的！因为这不是血肉之体启示你的，乃是我在天上的父。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。我要把天国的钥匙给你；你在地上所捆绑的，在天上也要捆绑；你在地上所释放的，在天上也要释放。马太福音 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.
圣灵借着彼得，阐明了那十四万四千人必须明白的根本真理。他是在帕尼乌姆（即该撒利亚腓立比）这样做的。帕尼乌姆是敬拜那龙最神圣的神庙所在地，因为希腊代表世界，而末后的世界就是联合国，它是那龙在地上的代表。“阴间之门”是希腊羊神潘的庙宇的一个称呼。那座神庙建在一处洞穴前，洞穴中有帕尼乌姆泉。帕尼乌姆泉汇入约旦河，而约旦河象征基督。
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.
“Jordan”这个名字意为“下降者”，它发源于以色列北部的山区，主要水源来自黑门山的泉水。黑门山是黑门山脉的最高峰，那里有一处被称为“地狱之门”的泉眼。“Hermon”意为“神圣”，而“Jordon”意为“下降”。约旦河自黑门山高地流出，沿约旦裂谷一路下降，最终汇入地球表面最低点——死海。
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.”
滋养约旦河的那些水，发源于潘神的庙宇，最终抵达地球上最低点；它们象征着神的儿子所经历的下行：他离开至高的圣山，降到这世界最低的“死海”。基督从天上降至十字架之死，也表明他取了堕落之人的肉身，因为他从天到十字架的旅程，是由源自“阴间的门”的水所滋养的。
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.
死海不仅是地球上最低的地方，也是地球上盐分最高的水域，其盐度是海水的九倍。基督在十字架上的死，以死海为象征，是祂与许多人确立盟约的时候。
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.
凡你素祭的供物，都要用盐调和；不可使你神立约的盐从你的素祭中缺少；你的一切供物都要配盐。利未记 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.
从赫尔蒙山的泉源发出，约旦河流经加利利海，这片水域也被称为提比略湖和基尼烈湖。“加利利”意为“铰链”或“转折点”。“提比略”是继奥古斯都·凯撒之后的罗马统治者的名字；而由于湖的形状，它被称为“基尼烈”，意思是“竖琴”或“里拉琴”。当提比略·凯撒在位、耶稣被钉十字架时，人类迎来了转折点，天上的每一把竖琴都沉寂无声。与“阴间的门”（即希腊神潘的神庙）相关的约旦河的地理见证，指向彼得在圣灵启示之下所宣告的见证。
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.
基督的道成肉身，是在神的圣子取了人的肉身之时，神性与人性相结合；这一点正如潘神之泉的流水滋养约旦河所象征。滋养潘神之泉的，是降在黑门诸山上的露水、雨水和雪；而黑门所代表的是“圣山”，就是那在上的耶路撒冷。
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.
大卫上行之诗。看哪，弟兄和睦同居是何等的善，何等的美！这好比那贵重的膏油，浇在头上，流到胡须，就是亚伦的胡须，又流到他衣襟的边上；又好比黑门的甘露，降在锡安山；因为在那里，耶和华命定了福，就是永远的生命。诗篇 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.
流到亚伦胡须上的“宝贵的膏油”，就是当亚伦和他的儿子们受膏为神的祭司时所用的油。
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.
你要取些坛上的血和膏油，弹在亚伦和他的衣服上，也弹在他的儿子和与他同在的儿子的衣服上；这样，他和他的衣服，他的儿子和与他同在的儿子的衣服，都要成圣。出埃及记 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.
彼得表达了所有门徒的认信，这样做时，他也表达了那十四万四千人的认信；他们将受膏，成为合一的祭司群体，并被高举为旌旗。那膏抹亚伦的“油”，也如黑门山的甘露，又如锡安诸山的甘露。这“油”和“甘露”，是代表圣灵膏抹的信息。
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.
诸天哪，侧耳而听，我要说话；大地啊，听我口中的言语。我的教训要降下如雨，我的话语要如露滴落，如细雨落在嫩草上，又如甘霖降在青草上。因为我要宣告主的名；你们要将尊荣归给我们的神。申命记 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.
“露”就是降在锡安诸山的“教训”；它也是使十四万四千人——他们是末世神的祭司——合一的膏抹之“油”。这教训如雨降下，如露滴落，因为它被“传扬”。它之所以被传扬，是因为天地都要侧耳，聆听祂口中的话；这是藉着一个合一的祭司职分——那作旌旗的——来宣告“午夜呼声”和“大呼声”的信息而成就的。
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.
那报喜讯、宣告平安、传扬美好信息、宣告救恩、对锡安说“你的上帝作王了”的人，他的脚踏群山何等美丽！ 你的守望者要扬起声音，齐声歌唱；因为当耶和华使锡安复兴时，他们必亲眼看见。 耶路撒冷的荒场啊，要尽情欢腾，一同歌唱；因为耶和华已安慰他的子民，他已经救赎耶路撒冷。 耶和华在万国面前显露他圣洁的膀臂；地极的人都要看见我们上帝的救恩。 以赛亚书 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.
由彼得所代表的末后的守望者宣告救恩与平安；他们将合一，因为他们将亲眼同见。这在“主使锡安归回”的时候发生。译为“bring again”的希伯来词意为“扭转”。当主扭转锡安时，这意味着锡安曾处于被掳之中，并表现为分散；而当被掳止息时，这种状况便被扭转。
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.
耶和华如此说：在巴比伦满了七十年以后，我必眷顾你们，向你们成就我的美言，使你们仍回到这地方。耶和华说：我知道我向你们所怀的意念，是赐平安的意念，不是降灾祸的意念，要叫你们末后有指望。你们要呼求我，向我祷告，我就应允你们。你们寻求我，若专心寻求我，就必寻见。耶和华说：我必被你们寻见；我必使你们被掳的人归回，并将你们从我所赶你们到的万国和各处招聚回来。耶和华说：我必使你们回到我使你们被掳离开的地方。耶利米书 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.
众先知都论到末后的日子；在那末后的日子里，祂的百姓处于被掳之中，这被掳将要被扭转，为要成就预言的见证。
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.
耶和华的话临到耶利米，说：“以色列的神耶和华如此说：你要把我对你所说的一切话都写在书卷上。因为，看哪，日子将到——这是耶和华说的——我要使我民以色列和犹大的被掳者归回，这是耶和华说的；我必使他们回到我赐给他们列祖之地，他们必得那地为业。”耶利米书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.
在沉睡了三天半之后，正如拉撒路睡了四天、但以理哀哭了二十一天一样，米迦勒使两位见证人复活；他们是他的末世子民，他又使他们合一，并借着一则传遍全球的信息膏立他们。这信息就是黑门山（那座圣山）的“甘露”，滋养潘神之泉，而后者又滋养约旦河。那信息所成就的膏立，代表耶稣的受膏——那次受膏标志着祂成为基督，并为彼得所认定。
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.
当彼得认出基督是神的儿子时，他实际上把基督认定为既是神的儿子又是人子，这一点如同从“阴间的门”涌出的水滋养约旦河所表明的一样。彼得的认信出于圣灵的启示；耶稣指出，正是这一真理——耶稣是基督、是受膏者，并且祂既是神又是人——将成为那场针对神末世子民的争战的焦点；而基督应许他们必得胜，因为“阴间的门”不能胜过这真理。
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 that 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.
事实是，在2001年9月11日，正如耶稣在受洗时受膏一样，十四万四千人的受印开始了；并且在那段历史中会有一次失望，这失望将杀死祂末后的子民，直到祂使他们复活，并扭转他们被掳的处境。复活的过程包括使祂的子民合一，成为一支大能的军队，被树立为旌旗。在街上之死之后，那复活、洁净、合一与高举的工作，正如但以理书十一章十至十五节以及其他圣经经文所描绘的。而在十三至十五节中，基督又一次带祂的门徒来到该撒利亚腓立比——帕尼乌姆，而在那里，神的印记被盖上，直存到永远。
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”.
唯有当我们理解这些事实的深刻内涵时，我们才能在该撒利亚·腓立比的见证中识别出真理的启示。在马太福音第十六章第十八节中，西门·巴约拿的名字被改为彼得，这象征那十四万四千人，正如最近一篇文章中所指出的。这节经文所确立的数学启示彰显耶稣为那位奇妙的数算者，因为彼得不仅可以被理解为代表十四万四千人，而且马太福音16:18本身也是“phi”的数学符号。
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.”
在討論與“phi”相關的數學之前，應先指出：“phi”是“Philippi”一詞的一部分，而“Philippi”是帕尼翁（Panium）城兩個名稱中的第二個。第十八節表明，耶穌以希伯來語對彼得說話，這話以希臘語記錄，後又譯成英語。這三個步驟說明了基督對其話語的主權。當依據將編號位置相乘的數學體系來考量此詞時，便顯明名字“Peter”等同於十四萬四千，從而強調耶穌乃“奇妙的數算者”。就在同一節中——耶穌宣告他要建造他的教會之處——這位“奇妙的數算者”掌管了翻譯過程，以確保十六章第十八節所呈示的真理，能夠代表數學符號“phi”。
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。马太福音 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.
祂的教会并非仅仅建立在耶稣是基督且祂是神的儿子这一教义之上，也建立在这样一个事实之上：祂就是道，而这道创造并掌管万有，包括数学、语法以及人的作为。
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.
我们也在他里面得了基业，这原是那位随己意行作万事的，照着他旨意所预定的。以弗所书 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，通常以希腊字母φ（phi）表示，是一个数学常数，约等于1.618033988749895。这个数被称为黄金比例或神圣比例。它是一个“无理数”，意味着它不能表示为一个简单的分数，其小数表示为无限不循环。
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.
黄金比例具有许多显著的性质，并出现在数学、艺术、建筑、自然以及其他领域的各种情境中。它常见于几何图形，如矩形、五边形和十二面体，其中长边与短边的比等于φ。
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.
在艺术和建筑中，黄金比例被认为能够创造出审美上令人愉悦的比例关系。历史上，从古代文明到文艺复兴乃至更远，艺术家和建筑师都曾用它来设计构图、建筑和艺术作品。在数学中，黄金比例出现在各种数学方程和数列中，包括斐波那契数列，其中每一项都是前两项之和。随着斐波那契数列的项逐渐增大，相邻两项的比值会趋近于 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.
在16:18这一节中，我们发现了数学中的phi（1.618……）。耶稣，那位“按着自己旨意行作万事”的神，决定在那指明他教会在末后的日子与阴间之门交战之战场的预言性地理中，放置他作为Palmoni——奇妙的数目，或隐秘之事的数算者——的标记。在那预言性的战场上，他借着对数字的掌管，用“彼得”来代表十四万四千人；“彼得”的名字是从“西门”（听见鸽子信息的人）改来的，从而将十四万四千人标记为他末日的约民。
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.
祂所拣选用来建造祂教会的“磐石”，就是那根基的磐石，乃是利未记二十六章“七倍”的根基与房角石，因为除了基督之外，没有真正的根基。从基督受洗之时——当西门“听见”那鸽子的讯息——直到死海的十字架，共一千二百六十天，每日两次有晨祭与晚祭；惟于这一千二百六十天的最后一日例外，因为那一日，晚祭从祭司手中逃脱，而在十字架上，基督作为第二千五百二十次的献祭而受死。
“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.
一切尽是恐惧与混乱。祭司正要宰杀祭牲；但刀从他无力的手中落下，羊羔逃脱了。在上帝儿子的死亡中，预表与实底相遇了。至大的牺牲已经献上。通向至圣所的道路已经敞开。为众人预备了一条又新又活的路。有罪、忧伤的人类不必再等候大祭司的来临。《世代的渴望》，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.
祂要把祂的教会建造在其上的“磐石”，就是匠人所弃绝的根基石；它的数目是“二千五百二十”。在一节简短的经文中，基督显明自己是万有的主宰；当祂这样做时，祂站立着说话，这发生在《但以理书》第十一章第十三至第十五节中。
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.
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。马太福音 16:18。
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。
“‘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.
“隐秘的事属于耶和华我们的神；但显明的事却属于我们和我们的子孙，直到永远。”申命记29:29。至于神究竟如何成就创造之工，祂从未向人启示；人的科学无法探究至高者的奥秘。祂创造的大能与祂的存在同样不可测度。
“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.
上帝容许在科学与艺术两方面有如洪流般的光明倾注于世界；然而，当自称为科学家的人仅从人的观点来论述这些问题时，他们必定会得出错误的结论。若我们的理论不与《圣经》中所载的事实相矛盾，那么在上帝的话语所启示之外作些推测或许无可厚非；但那些离弃上帝的话语、试图依科学原理来解释上帝所创造的万物的人，就如同在未知的海洋上失去海图与罗盘，任其漂流。即便是最伟大的思想家，若在研究中不受上帝话语的引导，在试图梳理科学与启示之关系时也会陷入迷惘。由于造物主及其作为远超他们的理解范围，以致无法用自然法则加以解释，因而他们把《圣经》的历史视为不可靠。那些怀疑《旧约》和《新约》记载可靠性的人，必然会更进一步，怀疑上帝的存在；于是，他们失去了锚，只能在不信的礁石间碰撞挣扎。
“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.
这些人已经失去了那单纯的信心。对于上帝圣言的神圣权威，应当有坚定不移的信念。圣经不应以人的科学观念来衡量。人的知识并非可靠的向导。那些为吹毛求疵而读圣经的怀疑者，可能由于对科学或启示理解不全，声称在二者之间发现矛盾；但若理解正确，它们是完全和谐一致的。摩西是在上帝的灵的引导下写作的，正确的地质学理论绝不会宣称有与他的话无法调和的发现。一切真理，无论在自然界还是在启示中，在其一切显现中都是自相一致的。
“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.
在上帝的话语中，提出了许多连最渊博的学者也无法回答的疑问。之所以引人注意这些问题，是为了让我们看到，即便在日常生活的平凡之事中，也有许多东西，人类有限的心智纵然自夸其智慧，也永远不能完全理解。
“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，科学人士却以为自己能够理解上帝的智慧，也就是祂已经做过或能做的一切。人们普遍认为祂受制于祂自己所制定的法则。人要么否认或忽视祂的存在，要么以为可以把一切都解释清楚，甚至连祂的灵在人心中的运行也要加以说明；他们不再尊崇祂的名，也不再敬畏祂的权能。他们不相信超自然，因为他们不明白上帝的法则，也不明白祂借着这些法则成就祂旨意的无限大能。按常用法，“自然法则”一词所指，不过是人类迄今对支配物质世界之法则所能发现到的那些内容；然而，他们的知识何其有限，而造物主能够在与祂自己的法则相协调的情况下施行作为，其领域又何其广阔，并且完全超出有限受造者的理解！
“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.
许多人教导说，物质具有生命力——某些特性被赋予了物质，然后任其凭借自身固有的能量运行；并且认为自然界的运作是按照固定的规律进行的，连上帝自己也不能干预。这是伪科学，并不为上帝的话语所支持。大自然是其创造主的仆人。上帝并不废除他所制定的规律，也不与之相违；相反，他不断地把它们当作自己的工具加以运用。自然见证着一种智慧、一种同在、一种在她的规律之中并借着这些规律运行的活跃能量。在自然界中，有父与子持续不断的作为。基督说：“我父做事直到如今，我也做事。”（约翰福音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，在尼希米所记载的赞歌中唱道：“惟有你，只有你，乃是独一的主；你造了天，天上的天，并其中的万象，地和其中一切所有的，……而且你保全他们。”尼希米记9:6。就这世界而言，上帝创造的工作已经完成。因为“这些工自从创世以来已经完成了。”希伯来书4:3。但祂的能力仍然用于托住祂所造之物。并不是因为那曾被启动的机制凭着自身固有的能量继续运转，脉搏才跳动、呼吸才接续；相反，每一次呼吸、每一次心跳，都是那位“我们生活、动作、存留都在乎祂”的上帝无所不在之看顾的明证。使徒行传17:28。地球年复一年出产其丰饶，并继续绕着太阳运行，也并非出于它本有的能力。上帝的手引导众行星，使它们在诸天中有序行进，各守其位。祂“按数目领出它们的万象；按祂大能，一一称它们的名；因祂权能强盛，一个也不缺。”以赛亚书40:26。植物的繁茂、叶子的抽芽、花朵的盛开，都是因着祂的能力。祂“使草生长在山上”（诗篇147:8），又因着祂，山谷得以丰饶。“林中的百兽……向上帝寻求食物”，而一切活物，从最小的昆虫直到人，每日都仰赖祂的护理与眷顾。用诗人优美的话说：“万物都仰望你……你所赐给它们的，它们就收取；你张开手，它们就饱享美物。”诗篇104:20、21、27、28。祂的话语掌管万象；祂以云彩遮覆穹苍，为大地预备雨水。“祂赐雪如羊毛，撒霜如炉灰。”诗篇147:16。“祂一发声，天上便有众水；祂使雾气从地极上腾，造闪电与雨相伴，又从祂的府库带出风来。”耶利米书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.
“上帝是一切的根基。一切真正的科学都与祂的作为相和谐；一切真正的教育都引人顺服祂的治理。科学为我们开启新的奇观；它高翔，探索更深的奥秘；但它从研究中并未带出任何与神圣启示相冲突的东西。无知或许会借着诉诸科学来支持关于上帝的谬见，但自然之书与成文的话语彼此照亮。于是我们被引导去敬爱造物主，并对祂的话语怀有理性的信靠。”《先祖与先知》，113-115页。