From Caesarea Philippi to Caesarea Maritima, with a stop along the way at the Mount of Transfiguration; Peter symbolizes the one hundred and forty-four thousand who arrive at the waymark of the feast of Trumpets in the line constructed upon the two lines of twenty-two verses of Leviticus twenty-three, in conjunction with the Pentecostal season in the time of Christ. Leviticus twenty-three, the cross, Pentecost and Cornelius sending for Peter; are all brought together line upon line with the symbolism of the third, sixth and ninth hours.
从该撒利亚腓立比到海边的该撒利亚，途中在变像山稍作停留；在以利未记第二十三章中两条、每条二十二节的经文线索之上所建构的那条线路中，并与基督时代的五旬节期相结合，彼得象征那群在吹角节这一路标处抵达的十四万四千人。利未记第二十三章、十字架、五旬节以及哥尼流差人去请彼得，皆与第三、第六和第九时辰之象征一行又一行地并置在一起。
Christ at the third, sixth and ninth hour at the cross, Peter at the third and ninth hour at Pentecost and Cornelius at the ninth hour, Peter at the sixth hour at Joppa and the third hour at Caesarea Philippi connect with Daniel eleven verses thirteen through fifteen, for Caesarea Philippi is also Panium.
基督在十字架上于第三、第六与第九时辰，五旬节时彼得于第三与第九时辰，哥尼流于第九时辰，彼得在约帕于第六时辰，并在该撒利亚腓立比于第三时辰，这些都与但以理书十一章十三至十五节相联系，因为该撒利亚腓立比亦称帕纽姆。
Peter was preaching the book of Joel at Pentecost and when Peter presented his message to Cornelius’s household the Holy Spirit was poured out upon the Gentiles, as it had been poured out upon the Jews at Pentecost. The outpouring of the Holy Spirit for the Jews and thereafter for the Gentiles, typified the outpouring of the Holy Spirit in the latter days. The outpouring in the latter days is twofold, beginning with a sprinkling at 9/11 that ultimately progresses to the proclamation of the Midnight Cry that reaches to the Sunday law and then becomes the loud cry of the third angel, where and when the latter rain is poured out without measure.
彼得在五旬节所宣讲的是《约珥书》。当彼得向哥尼流一家呈明他的信息时，圣灵便浇灌在外邦人身上，正如在五旬节时曾浇灌在犹太人身上一样。 圣灵先临到犹太人而后临到外邦人的那次浇灌，预表了末后的日子里圣灵的浇灌。 末后的这次浇灌是双重的，起于9/11的一次点洒，并最终发展为半夜呼声的宣告，直至星期日法令，继而成为第三位天使的大呼喊；届时届地，晚雨便没有限量地浇灌下来。
Be glad then, ye children of Zion, and rejoice in the Lord your God: for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain in the first month. And the floors shall be full of wheat, and the fats shall overflow with wine and oil. And I will restore to you the years that the locust hath eaten, the cankerworm, and the caterpiller, and the palmerworm, my great army which I sent among you. Joel 2:23–25.
锡安的子民哪，你们就当欢喜快乐，并要因耶和华你们的神而欢欣；因为他按时按量赐给你们早雨，并且他必为你们降下雨水，就是早雨和晚雨，在正月降下。禾场必满了麦子，酒榨与油榨必盈溢酒与油。那蝗虫、剪虫、毛虫与螟虫，就是我差遣到你们中间的那支大军，所吃尽的那些年岁，我必补还给你们。约珥书 2:23-25。
Peter represents those who participate in the history of the former moderate sprinkling from 9/11 unto the Sunday law, and also the latter rain, which restores the “years” representing the four generations of Laodicean Seventh-day Adventism’s escalating rebellion destroyed. In the temple, at the ninth hour, Peter presented the book of Joel’s restoration of the years.
彼得代表那些参与自9/11直到星期日法令期间之早雨的适度洒下的历史进程，并且也参与晚雨的人；这晚雨使那些“年岁”得以复还，而这些“年岁”乃象征老底嘉时期基督复临安息日会四代人日益加剧的悖逆所毁坏的年岁。彼得在圣殿中，于第九时辰，宣讲了约珥书中关于“年岁复还”的教导。
Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you: Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people. Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days. Acts 3:19–24.
所以，你们当悔改并归正，使你们的罪得以涂抹，好叫那安舒的日子从主面前来到；他也必差遣那先前传给你们的耶稣基督。天必接纳他，直等到万物复兴的时候；这就是神自创世以来借着一切圣先知的口所说的。因为摩西诚然对列祖说过：“主你们的神要从你们弟兄中间为你们兴起一位像我一样的先知；凡他向你们所说的一切话，你们都要听从他。凡不听从那先知的，每一个人，必从民中被除灭。”并且，自撒母耳起，和随后的一切先知，凡曾说话的，也都同样预告了这些日子。使徒行传 3:19-24
The blotting out of sins is the final work of Christ in the investigative judgment, and the blotting out begins at the house of God.
罪愆的涂抹乃是基督在查案审判中的最后工作，并且这涂抹是从神的家起首。
For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God? And if the righteous scarcely be saved, where shall the ungodly and the sinner appear? Wherefore let them that suffer according to the will of God commit the keeping of their souls to him in well doing, as unto a faithful Creator. 1 Peter 4:17–19.
因为时候到了，审判必须从神的家起首；若是先从我们起首，那些不顺从神福音的人，结局将如何呢？若义人仅仅得救，那不敬虔的人和罪人将显于何处呢？所以，那照着神旨意受苦的人，当在行善中，将自己灵魂交托给那信实的造物主。彼得前书 4:17-19
Peter understood at Pentecost and also at Cornelius’ home in Caesarea by the sea, that the book of Joel was being fulfilled. Pentecost represents the Sunday law when judgment is finished for the house of God, and then moves to the Gentiles. His message at the Sunday law is the same message proclaimed at the arrival of the Midnight Cry. The alpha proclamation is the beginning of the prophetic period that ends with the omega proclamation. Peter represents those who proclaim the message, and the message begins with its empowerment, which is marked by the loosing of the ass of Islam. The ass is loosed to mark the beginning of the Midnight Cry, and it is loosed again at the Sunday law, which is the conclusion of the Midnight Cry.
彼得在五旬节，以及在海滨的该撒利亚城哥尼流的家中，都明白《约珥书》正在应验。五旬节预表这样的情形：当临到星期日法令之时，针对神之家的审判告一段落，随后转向外邦人。他在星期日法令时所传的信息，与半夜呼声来到时所宣告的信息相同。阿尔法宣告是以俄梅伽宣告为终点的预言时期的开端。彼得象征那些宣告这信息的人，而这信息始于其受权能之时，其标志乃是伊斯兰之驴被解开。这头驴被解开，以标志半夜呼声的起始，并在星期日法令之时再次被解开，而那正是半夜呼声的结束。
Peter therefore also represents those who made the prediction of Islam’s strike upon the United States. Peter’s message at the Midnight Cry is a correction of the message that marked the first disappointment and the beginning of the tarrying time. Peter therefore represents those who proclaim the message of the Midnight Cry who have passed the first foundational test that arrived in 2024 and concluded May 8, 2025 with the election of the first American pope, in fulfillment of verse fourteen of Daniel eleven.
因此，彼得也代表那些曾作出关于伊斯兰对美利坚合众国发动打击之预言的人。彼得在午夜呼声时所传的信息，是对那标志第一次失望并开启迟延时期之信息的纠正。因此，彼得代表那些宣讲午夜呼声信息、并已通过首个基础性考验之人；该考验于2024年临到，并于2025年5月8日以首位美国籍教宗的当选而告终，从而应验了《但以理书》十一章十四节。
The period from the feast of Trumpets unto Pentecost is the third and litmus test of the Pentecostal season represented with Leviticus twenty-three. A principle of the three angels that Sister White identified is also simply basic math. She identifies that you cannot have a third message without a first and second. Because Peter preaches the book of Joel at the Pentecostal Sunday law, then he also teaches Joel at the beginning of the proclamation of the message of the Midnight Cry, which is the litmus and third test of the Pentecostal season. Peter therefore represents the faithful during the three-step testing process that began when the Revelation of Jesus Christ was unsealed, beginning on December 31, 2023. If Peter is there at the third step, he must have walked the two previous steps, for you cannot have a third without a first and second.
从吹角节直到五旬节这段时期，乃《利未记》二十三章所表征之五旬节时期的第三项，也是其试金石般的考验。怀爱伦姐妹就三位天使信息所指出的一项原则，其实不过是最基本的算术：没有第一和第二，就不可能有第三信息。因为彼得在五旬节的星期日法令之时宣讲《约珥书》，所以他也在“半夜呼声”信息开始被宣告之初教导《约珥书》；而那正是五旬节时期的试金石、亦即第三道考验。因此，彼得代表在三步骤试炼过程中的忠信者；该过程始于耶稣基督的启示被解封之时，即自2023年12月31日起。既然彼得出现在第三步，他必然已经行过前两步，因为没有第一和第二，就不可能有第三。
The period of the sealing of the one hundred and forty-four thousand began at 9/11 and it opened up a three-step testing process represented by the trumpet call of 9/11 to return to the foundations, and then the test of the first disappointment of July 18, 2020 arrived. The third test of the history is the Sunday law. A prophetic wilderness arrived on July 18, 2020, and within that wilderness period, in July 2023 a “voice” began to cry, and then on December 31, 2023, twenty-two years after 9/11, the unsealing of the Revelation of Jesus Christ began. 2023 unto the Sunday law (when the perfect fulfillment of the 2,300 days is accomplished) identifies the period from 2023 unto the Sunday law as beginning with “23” and ending with “23,” for the closed door on October 22, 1844 typifies the closed door at the Sunday law. The 2300-year prophecy is represented by the “23” in 2,300.
十四万四千人的封印时期始于9/11，并开启了一个三步的考验过程：其首步由9/11的号角之召所表征，呼召人回归根基；随后，2020年7月18日，首次失望的考验临到。这段历史的第三次考验是星期日法令。2020年7月18日，一个先知性的旷野时期来临；在那旷野期间，2023年7月有一“声音”开始呼喊；继而在2023年12月31日，即9/11后二十二年，《耶稣基督的启示》的封印开始被揭开。从2023年至星期日法令之时（即二千三百日之完美应验之时），这段时期被界定为以“23”起始并以“23”结束，因为1844年10月22日的关门预表了星期日法令时的关门。二千三百年的预言由“2,300”中的“23”所表征。
1844 was the end of the history of the first and second angels. The history began with the arrival of the first angel in 1798, and it ended forty-six years later in 1844. Those forty-six years represent the Millerite temple that Christ suddenly came into in 1844. The human temple is designed upon “23” chromosomes for both male and female, thus marking “23” as a symbol of the work which Christ began in 1844. That work was to combine His divinity with our humanity. Jesus employs the natural world to illustrate the spiritual, and the work that began in 1844, at the conclusion of the 2,300 years is represented by the joining of the “23” male chromosomes with the “23” female chromosomes. When a man marries a woman, they become one flesh, and the marriage is what Christ began in 1844. The closed door of 1844 aligns with the closed door of the Sunday law, and the symbol of that closed door is “23.”
1844年是第一与第二位天使历史的终结。这段历史始于1798年第一位天使的到来，并于四十六年之后的1844年结束。这四十六年象征着基督于1844年忽然进入的米勒派之殿。人类的殿宇是按着男女各“23”条染色体而设，因此，“23”被标示为基督在1844年所开启之工作的象征。那项工作乃是将祂的神性与我们的人性联合。耶稣以自然界阐明属灵之事；而在二千三百年期满之1844年所开端的工作，乃以男性“23”条染色体与女性“23”条染色体的结合为其表征。当男子与女子成婚，他们便成为一体；而这婚姻就是基督在1844年所开始的。1844年的关门与星期日法令的关门相对应，而那关门的象征是“23”。
From December 31, 2023 unto the “23” of the Sunday law identifies a period that begins with an alpha “23” and ends with an omega “23.” It also represents the period of the temple of the one hundred and forty-four thousand. That very same history is a fractal of 9/11 unto the Sunday law. 1844 is represented by the number “23,” and it identifies the beginning of the investigative judgment of the dead. 9/11 identifies the beginning of the investigative judgment of the living, and therefore 9/11 also possesses the number “23.” The period of 9/11 unto the Sunday law is a period with an alpha “23” and an omega “23.” 2023 to the Sunday law is a fractal of 9/11 to the Sunday law, and it is where the temple of the one hundred and forty-four thousand is raised. The Millerite temple was a forty-six-year period, but in the latter days, time is no longer; and the Millerite forty-six years in the beginning of Adventism typifies the same period in the ending of Adventism, and that period begins and ends with “23,” producing the Millerite number forty-six.
自2023年12月31日至星期日法令的“23”，标示出一个以“阿尔法”的“23”起始、以“俄梅伽”的“23”结束的时期。此时期亦代表十四万四千人的圣殿之时期。那同一段历史，是自9/11直到星期日法令之时期的一个分形。1844年以数字“23”所表征，并标示出死者之查案审判的开端。9/11标示活人之查案审判的开端，因此9/11亦带有“23”之数。9/11至星期日法令的时期，乃是一个以“阿尔法”的“23”为首、以“俄梅伽”的“23”为终的时期。2023年至星期日法令，乃9/11至星期日法令之分形，并且正是在此期间，十四万四千人的圣殿被兴起。米勒派的圣殿乃四十六年之期，然而在末后的日子，时候不再；而复临运动之肇始中的米勒派四十六年，预表复临运动之终结中的同一时期，而该时期以“23”始亦以“23”终，从而构成米勒派的“四十六”之数。
All three of those histories represent a three-step testing process (the Millerites, 9/11 unto the Sunday law and 2023 unto the Sunday law). The history began with the trumpet call of Michael, who resurrected Moses and Elijah on December 31, 2023, and when Michael, who is Christ, resurrects, He does so with the sound of a trumpet.
那三段历史都体现为一个三步的考验过程（米勒派的历史、从9·11直到星期日法令的历史，以及从2023年直到星期日法令的历史）。这段历史始于米迦勒号角的吹响，他于2023年12月31日使摩西和以利亚复活；而当米迦勒（即基督）施行复活之时，乃以号角之声而行。
For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first. 1 Thessalonians 4:19.
因为主必亲自从天降临，有呼喊的声音，有天使长的声音，又有神的号筒；那在基督里死了的人必先复活。帖撒罗尼迦前书 4:19。
Michael is the archangel, and it is his voice in conjunction with the trump of God that resurrects, and the book of Jude informs us Michael resurrected Moses.
米迦勒是天使長，他的聲音與神的號筒同響，使人復活；猶大書告知我們，米迦勒使摩西復活。
Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee. Jude 1:9.
然而，天使长米迦勒与魔鬼争辩，为摩西的尸体而争论的时候，却不敢向他提出辱骂的控告，只说：主责备你。犹大书 1:9。
Christ, as Michael the archangel, unsealed the Revelation of Himself on December 31, 2023, when He then resurrected Moses and Elijah, the two witnesses that were slain on July 18, 2020. Then the alpha external foundation test arrived. The angel that descended at 9/11 blew Jeremiah’s trumpet as He called the faithful back to the Millerite foundations, and in parallel with that, the trumpet of Michael introduced the test of the foundations. The test is represented by Daniel 11:14, where “the robbers of thy people” establish the external vision. The Millerites identified that it was Rome that fulfilled the verse, and established the vision.
基督以大天使米迦勒的身份，于2023年12月31日揭开了关于他自己的启示之封印；当时他使摩西和以利亚复活——他们就是在2020年7月18日被杀的那两位见证人。随后，阿尔法外在根基的考验来临。在9·11降临的那位天使吹响了耶利米的号筒，呼召忠信者回归米勒派的根基；与此并行，米迦勒的号筒开启了根基的考验。此考验由但以理书11章14节所表征，其中“你民中的强暴人”确立了外在的异象。米勒派认定，应验这节经文并确立该异象的是罗马。
From May 8, 2025, the erection of the temple upon the corner and foundation stone began. Thirty years after 1996—when the message unsealed in 1989 was formally established—the process began to formalize the message unsealed on December 31, 2023.
自2025年5月8日起，立于房角石与根基石之上的圣殿开始兴建。1996年——彼时，1989年所解封的信息被正式确立——后三十年，开始了将2023年12月31日所解封的信息予以正式化的进程。
The 1996 formalization of the 1989 message came two hundred and twenty years after its historical subject arrived in 1776. The 2023 unsealing followed twenty-two years after the 1996 formalization was confirmed at September 11, 2001, through the prophetic manifestation of Islam.
1989年信息于1996年的正式确立，发生在其所涉之历史对象于1776年抵达后二百二十年。2023年的启封，则发生在1996年正式确立经由伊斯兰之预言性显现而于2001年9月11日得以证实之后二十二年。
Peter represents the messengers of this sacred history who pass both the foundation and temple tests. The temple test includes the correction of the failed message of July 18, 2020. Thirty years after the message of 1989 was formalized in 1996, the test of the temple includes the work of correcting and then re-proclaiming the message of an Islamic strike upon Nashville, Tennessee. The formalization of the message of 1989 was represented by the publication of the magazine called the Time of the End in 1996. The magazine covered the last six verses of Daniel eleven, and it identified the Sunday law in the United States. Providentially an inactive ministry that had already been named Future for America years before was given to our ministry, by the previous directors of the ministry who had no light upon the message of 1989.
彼得代表这段神圣历史中的使者，他们通过了根基与圣殿这两项试验。圣殿的试验包括对2020年7月18日那则失败的信息的纠正。在1989年的信息于1996年被正式化之后的三十年，圣殿的试验包括先行纠正、继而重新宣告一则关于伊斯兰对田纳西州纳什维尔发动打击的信息。1989年信息的正式化，以1996年出版的一本名为《末时》的杂志为其标志。该杂志论述了《但以理书》十一章最后六节，并辨识了美国的星期日法令。出于天意，一项数年前已被命名为“美国的未来”而当时处于停歇状态的事工，由并未得着1989年信息之亮光的该事工先任负责人转交给了我们的事工。
In 1996, our ministry became Future for America, and the publication was published which set forth the message that identified the future of America as represented in the last six verses of Daniel eleven. The United States had begun its prophetic rise in 1776, and “22” years later, at the time of the end in 1798, the United States began its role as the sixth kingdom of Bible prophecy, “220” years after 1776. In 1996, the message of the United States in prophecy was formalized. The “220” years from 1776, and the “22” years from that point to 1798 connect with William Miller who presented his first public discourse in 1831, “220” years after the publication of the King James Bible. The beginning and ending of Adventism emphasizes the formalization of the message that is unsealed at the time of the end.
1996年，我们的事工更名为Future for America，并出版了一份刊物，阐明一则信息：指出《但以理书》第十一章最后六节所表征的，正是美国的未来。美利坚合众国于1776年开始其在预言中的兴起；“22”年之后，即1798年的末时，它开始履行其作为圣经预言中第六个国度之角色。至1776年后的“220”年、亦即1996年，有关美国在预言中的信息被正式确立。自1776年起之“220”年，以及自该时起至1798年的“22”年，与William Miller相连；他于1831年发表了其第一次公开讲道——那是在King James Bible出版后“220”年。复临运动的开端与终结都强调在末时被启封之信息的正式确立。
Thirty years after 1996, in 2026, the test of the temple includes the work of correcting the message of July 18, 2020. Thus, the alpha message of 1989, the message for the final generation that was formalized in 1996, began a period of thirty years that ended with the test to correct and formalize a message. Those thirty years are a symbol of the priesthood of the one hundred and forty-four thousand who will formalize the message of the Midnight Cry. Peter represents those who accomplish that work during the period of the second omega temple test.
自1996年起三十年之后，即2026年，圣殿的考验包括对2020年7月18日信息的纠正工作。因此，1989年的阿尔法信息——那为末后一代而于1996年被正式化的信息——开启了一段三十年的时期，并以一次为纠正并正式化一则信息而设的考验告终。这三十年象征将使午夜呼声的信息得以正式化的十四万四千之祭司职分。彼得代表那些在第二次欧米伽圣殿考验期间完成该工作之人。
Sister White informs us that God allows error to come in among His people, for the purpose of causing them to study.
怀爱伦姐妹指出，上帝容许谬误进入祂的子民当中，目的是促使他们研究。
“God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold.”
上帝必将唤醒祂的子民；若其他方式失效，异端就会进入他们中间，筛选他们，把糠秕与麦子分别开来。主呼召一切信祂话语的人从睡梦中醒来。适合此时的宝贵亮光已经来到。这是圣经的真理，指出正临到我们身上的危险。此亮光当引导我们殷勤研读圣经，并对我们所持的立场作最为严谨的省察。
The statement is a portion of a passage that will end this article in its entirety. In the articles and in our Sabbath zoom meetings, I confused some symbols in our consideration of Daniel 11:10–15, and although we made the necessary corrections, I was diverted from pursuing a conclusion of the series of articles upon Panium—the battle that leads to the Sunday law. It is now time to return to Panium, and when we do, we will have the added line of evidence that is represented by Peter at Caesarea Philippi, which is Panium.
此一陈述出自一段文字，而该段文字将以全段形式作为本文的结尾。在诸篇文章以及我们安息日的 Zoom 会议中，于我们对《但以理书》第十一章第十至第十五节的考察中，我曾将若干象征混淆；虽然后来我们作出了必要的更正，我却因此偏离了就“帕尼乌姆——那场引向星期日法令的战役”这一系列文章作出结论的进程。现在是回到帕尼乌姆的时候了；当我们这样做时，我们将会增添一条由彼得在该撒利亚腓立比所表征的证据线索，而该处即为帕尼乌姆。
We will now return to our considerations of verses ten through sixteen of Daniel eleven, which illustrate the hidden history of verse forty. We left off in September, so it has been roughly five months.
我们现今将回到对《但以理书》第十一章第十至第十六节的考察，这些经文阐明同章第四十节的隐秘历史。我们上次停在九月，因此至今大约已经过了五个月。
“Peter exhorts his brethren to ‘grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ.’ Whenever the people of God are growing in grace, they will be constantly obtaining a clearer understanding of His word. They will discern new light and beauty in its sacred truths. This has been true in the history of the church in all ages, and thus it will continue to the end. But as real spiritual life declines, it has ever been the tendency to cease to advance in the knowledge of the truth. Men rest satisfied with the light already received from God’s word and discourage any further investigation of the Scriptures. They become conservative and seek to avoid discussion.
彼得劝勉弟兄们：“要在恩典和我们主并救主耶稣基督的知识上长进。”每当神的子民在恩典上有长进时，他们就会不断对祂的话语获得更为清晰的认识；他们会在其神圣真理中洞见新的光辉与荣美。历世历代的教会历史皆证此事，且将如此延续至终。然而，随着真实的属灵生命衰退，人们便倾向于停止在真理知识上的进展。人们满足于从神的话语所已领受的亮光，并劝阻对圣经作任何进一步的查考；他们变得保守，力图回避讨论。
“The fact that there is no controversy or agitation among God’s people should not be regarded as conclusive evidence that they are holding fast to sound doctrine. There is reason to fear that they may not be clearly discriminating between truth and error. When no new questions are started by investigation of the Scriptures, when no difference of opinion arises which will set men to searching the Bible for themselves to make sure that they have the truth, there will be many now, as in ancient times, who will hold to tradition and worship they know not what.
在上帝的子民中没有争议或骚动这一事实，不应被视为他们坚守纯正教义的决定性证据。有理由担心，他们可能并未清楚地区分真理与谬误。当对圣经的研究不再引发新的问题，当不再出现足以促使人们为确保自己拥有真理而亲自查考圣经的意见分歧时，如同古时一样，如今也会有许多人固守传统，敬拜自己所不知的。
“I have been shown that many who profess to have a knowledge of present truth know not what they believe. They do not understand the evidences of their faith. They have no just appreciation of the work for the present time. When the time of trial shall come, there are men now preaching to others who will find, upon examining the positions they hold, that there are many things for which they can give no satisfactory reason. Until thus tested they knew not their great ignorance. And there are many in the church who take it for granted that they understand what they believe; but, until controversy arises, they do not know their own weakness. When separated from those of like faith and compelled to stand singly and alone to explain their belief, they will be surprised to see how confused are their ideas of what they had accepted as truth. Certain it is that there has been among us a departure from the living God and a turning to men, putting human in place of divine wisdom.
我蒙指示，许多自称对现今真理有所认识的人，其实并不知道自己所信的是什么。他们不明白自己信仰的根据；他们对现今所当做的工作没有正确的认识。当试炼的时候来到，如今向别人传道的人，在省察自己所持的立场时，将发现有许多事他们给不出令人满意的理由。在这样受试验之前，他们并不知道自己是何等无知。并且，教会里有许多人想当然地以为自己明白所信的内容；但在争论尚未发生之前，他们并不认识自己的软弱。当他们与同道分开，被迫单独一人站出来阐明自己的信仰时，他们会惊讶地发现，自己对所接受为真理之事的观念是多么混乱。确凿无疑的是，我们中间已经背离永生的上帝而转向人，用人的智慧取代了上帝的智慧。
“God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting. Believers are not to rest in suppositions and ill-defined ideas of what constitutes truth. Their faith must be firmly founded upon the word of God so that when the testing time shall come and they are brought before councils to answer for their faith they may be able to give a reason for the hope that is in them, with meekness and fear.
“上帝必兴起祂的子民；若其他方法无效，异端便会进入他们中间，对他们加以筛筛，将糠秕与麦子分开。主呼召一切相信祂话语的人从睡梦中醒起。宝贵的亮光已经来到，正适合这时辰。这乃是圣经真理，显明那正临到我们身上的危险。这亮光应当引导我们殷勤查考圣经，并且对我们所持守的立场作最严谨的审视。上帝要人以祷告和禁食，将真理的一切层面与立场彻底而恒切地加以考察。信徒不可安于关于何为真理的臆测和含混不清的观念。他们的信心必须坚固地建立在上帝的话语之上，好叫到了考验的时候，当他们被带到公会面前，为自己的信仰申辩时，便能温柔敬畏地说明自己心中盼望的缘由。”
“Agitate, agitate, agitate. The subjects which we present to the world must be to us a living reality. It is important that in defending the doctrines which we consider fundamental articles of faith we should never allow ourselves to employ arguments that are not wholly sound. These may avail to silence an opposer, but they do not honor the truth. We should present sound arguments, that will not only silence our opponents, but will bear the closest and most searching scrutiny. With those who have educated themselves as debaters there is great danger that they will not handle the word of God with fairness. In meeting an opponent it should be our earnest effort to present subjects in such a manner as to awaken conviction in his mind, instead of seeking merely to give confidence to the believer.
“鼓动，鼓动，再鼓动。我们向世人所提出的题旨，对我们自己必须是真实活泼的现实。在维护我们所视为信仰根本条款的各项教义时，绝不可容许自己采用任何并非完全稳妥的论据；这一点极其重要。这类论据或许足以使反对者缄默，却不能尊荣真理。我们应当提出健全的论证，不但能使反对我们的人无言可对，而且能经受最严密、最彻底的考验。那些把自己训练成辩士的人，极有危险不能以公正无私的态度运用上帝的话语。在应对反对者时，我们应当恳切努力，以这样的方式陈明各项题旨，使他的心思生发确信，而不只是设法增强信徒的把握。”
“Whatever may be man’s intellectual advancement, let him not for a moment think that there is no need of thorough and continuous searching of the Scriptures for greater light. As a people we are called individually to be students of prophecy. We must watch with earnestness that we may discern any ray of light which God shall present to us. We are to catch the first gleamings of truth; and through prayerful study clearer light may be obtained, which can be brought before others.
无论人类的智识如何进步，切不可片刻以为，无需为获得更大的亮光而彻底且持续地查考圣经。作为上帝的子民，我们被呼召，每个人都要作预言的学生。我们必须殷切地警醒守望，好分辨上帝赐给我们的任何一线亮光。我们要抓住真理最初的微光；并且通过带着祷告的研读，能够获得更清楚的亮光，以便呈现在他人面前。
“When God’s people are at ease and satisfied with their present enlightenment, we may be sure that He will not favor them. It is His will that they should be ever moving forward to receive the increased and ever-increasing light which is shining for them. The present attitude of the church is not pleasing to God. There has come in a self-confidence that has led them to feel no necessity for more truth and greater light. We are living at a time when Satan is at work on the right hand and on the left, before and behind us; and yet as a people we are asleep. God wills that a voice shall be heard arousing His people to action.
当上帝的子民安逸自满、满足于他们现今所得的亮光时，我们可以确信，祂必不会施恩眷顾他们。祂的旨意是，他们当不断前行，去领受那为他们照耀、已经加增并且仍在不断加增的亮光。教会目前的态度并不蒙上帝喜悦。一种自恃的心态已经侵入，使他们以为不再需要更多的真理与更大的亮光。我们正生活在一个时期，撒但在我们左右、前后积极活动；然而，作为一个子民，我们却在沉睡。上帝的旨意是，有声音被听见，以唤醒祂的子民采取行动。
“Instead of opening the soul to receive rays of light from heaven, some have been working in an opposite direction. Both through the press and from the pulpit have been presented views in regard to the inspiration of the Bible which have not the sanction of the Spirit or the word of God. Certain it is that no man or set of men should undertake to advance theories upon a subject of so great importance, without a plain ‘Thus saith the Lord’ to sustain them. And when men, compassed with human infirmities, affected in a greater or less degree by surrounding influences, and having hereditary and cultivated tendencies which are far from making them wise or heavenly-minded, undertake to arraign the word of God, and to pass judgment upon what is divine and what is human, they are working without the counsel of God. The Lord will not prosper such a work. The effect will be disastrous, both upon the one engaged in it and upon those who accept it as a work from God. Skepticism has been aroused in many minds by the theories presented as to the nature of inspiration. Finite beings, with their narrow, short-sighted views, feel themselves competent to criticize the Scriptures, saying: ‘This passage is needful, and that passage is not needful, and is not inspired.’
有人非但不敞开心灵以接受从天上来的亮光，反而反其道而行。无论借着出版界，还是在讲坛之上，都有人提出了关于圣经默示的见解，这些见解未蒙圣灵或神的话的印可。可以确言：在如此重大的题目上，若无明确的“主如此说”作为凭据，任何个人或任何一群人都不应擅自提出理论。而当人受制于人性的软弱，或多或少又为周遭影响所左右，并带着遗传与教养而成的倾向——这些倾向远不能使他们有智慧或具属天的心志——却竟擅自控告神的话，妄自裁断何者出于神、何者出于人时，他们所作的乃是不凭神的指教。主必不使这样的工作亨通。其后果将是灾难性的，既加害于从事此工的人，也加害于那些将其当作出于神之工作而接受的人。关于默示之性质所提出的种种理论，已在许多人的心中激起怀疑。有限的受造者，凭着其狭隘而短视的见解，自以为足以批评圣经，说：“这一段经文是必要的，那一段则非必要，并非出于默示。”
“Christ gave no such instruction in regard to the Old Testament Scriptures, the only part of the Bible which the people of His time possessed. His teachings were designed to direct their minds to the Old Testament and to bring into clearer light the great themes there presented. For ages the people of Israel had been separating themselves from God, and they had lost sight of precious truths which He had committed to them. These truths were covered up with superstitious forms and ceremonies that concealed their true significance. Christ came to remove the rubbish which had obscured their luster. He placed them, as precious gems, in a new setting. He showed that so far from disdaining the repetition of old, familiar truths, He came to make them appear in their true force and beauty, the glory of which had never been discerned by the men of His time. Himself the Author of these revealed truths, He could open to the people their true meaning, freeing them from the misinterpretations and false theories adopted by the leaders to suit their own unconsecrated condition, their destitution of spirituality and the love of God. He cast aside that which had robbed these truths of life and vital power, and gave them back to the world in all their original freshness and force.
至于旧约圣经——那是祂同时代之人所拥有的圣经唯一部分——基督并未给出那样的指示。祂的教训旨在引导他们的心思转向旧约，使其中所呈现的宏大主题更为明晰地显露出来。历世历代以来，以色列民不断与神疏远，遂失却了祂所托付给他们的宝贵真理。这些真理被迷信的形式与礼仪所遮盖，其真实意义遂被掩蔽。基督来是为除去遮蔽其光辉的糟粕。祂将这些真理如珍贵的宝石，重新镶嵌在新的座上。祂表明，祂非但不轻视对古旧而熟悉之真理的反复陈述，反而来使它们以其真实的力量与美丽显现出来；而其荣耀，祂那个时代的人从未察见。祂自己就是这些启示真理的作者，故能向百姓开启其真义，使他们从那些领袖为迁就自己未分别为圣的处境、其属灵的贫乏与对神之爱的缺失而所采纳的曲解与谬论中得以释放。祂摒弃了一切剥夺这些真理生命与活力之物，并以其原有的清新与力量，将它们归还给世界。
“If we have the Spirit of Christ and are laborers together with Him, it is ours to carry forward the work which He came to do. The truths of the Bible have again become obscured by custom, tradition, and false doctrine. The erroneous teachings of popular theology have made thousands upon thousands of skeptics and infidels. There are errors and inconsistencies which many denounce as the teaching of the Bible that are really false interpretations of Scripture, adopted during the ages of papal darkness. Multitudes have been led to cherish an erroneous conception of God, as the Jews, misled by the errors and traditions of their time, had a false conception of Christ. ‘Had they known it, they would not have crucified the Lord of glory.’ It is ours to reveal to the world the true character of God. Instead of criticizing the Bible, let us seek, by precept and example, to present to the world its sacred, life-giving truths, that we may ‘show forth the praises of Him who hath called you out of darkness into His marvelous light.’
若我们有基督的灵，并与祂同工，我们就当继续推进祂降世所要成就的工作。圣经的真理再度因风俗、传统与谬误的教义而蒙蔽。流行神学中的错误教训，使成千上万人成为怀疑论者与不信者。那些被许多人指斥为出于圣经教训的错误与不一致之处，其实是对经文的谬解，乃在教皇黑暗时期所采纳的。无数人被引导去怀抱关于上帝的错误观念，正如犹太人受当时谬误与传统的误导，对基督抱有错误的认识。“若他们晓得，便不把荣耀的主钉在十字架上了。”我们当向世人显明上帝真实的品格。与其批评圣经，不如让我们藉着教训与榜样，向世人陈明其神圣、赐生命的真理，使我们可以“宣扬那召你们出黑暗入其奇妙光明者的美德”。
“The evils that have been gradually creeping in among us have imperceptibly led individuals and churches away from reverence for God, and have shut away the power which He desires to give them.
那些逐渐渗入我们中间的罪恶，在不知不觉中使个人与教会远离对上帝的敬畏，并且将祂所愿赐给他们的能力拒之门外。
“My brethren, let the word of God stand just as it is. Let not human wisdom presume to lessen the force of one statement of the Scriptures. The solemn denunciation in the Revelation should warn us against taking such ground. In the name of my Master I bid you: ‘Put off thy shoes from off thy feet, for the place whereon thou standest is holy ground.’” Testimonies, volume 5, 707–711.
弟兄们，让上帝的道照其本然地存立。切莫让人的智慧妄自减损圣经任何一句话的力量。《启示录》中的庄严谴责，应当警戒我们，不可采取这样的立场。我奉我主之名吩咐你们：“把你脚上的鞋脱下来，因为你所站之地乃圣地。” 《证言》卷五，第707—711页。