The word “hour” that is only found in the Old Testament in the book of Daniel, is always associated with some type of judgment. In chapter three it represents the Sunday law, with the emphasis upon the ensign represented by Shadrach, Meshach and Abednego.
“辰刻”个字眼，喺旧约里向只有但以理书里出现，而且总归搭某一种审判连勒一淘。喺第三章里，伊代表礼拜日法案，重点摆勒由沙得拉、米煞、亚伯尼歌所表明个旗号上头。
In chapter four it represents the arrival of the warning of the first angel’s message in 1798. When used the second time in chapter four, it represented the opening of the investigative judgment on October 22, 1844. In chapter four, the two usages of the word “hour” represent the history of the first and second angels’ messages from 1798 until 1844. That history is the history of the seven thunders of Revelation ten. The seven thunders are represented by the two times the word “hour” is employed in chapter four, and therefore also represents the history of the third angel from 1989, until the soon-coming Sunday law.
第四章里，伊表明头一个天使信息之警告喺1798年临到。第四章里第二遍用着个“时辰”一词，伊表明查案审判喺1844年10月22号开始。第四章里，“时辰”个两遍用法，表明头一个并第二个天使信息自1798年直到1844年个历史。个段历史，就系《启示录》第十章七雷个历史。七雷借着第四章里“时辰”一词个两次使用来表明，因此，也表明第三位天使自1989年直到即将来到个星期日法令个历史。
In chapter five, the word “hour” also represents the Sunday law, but the emphasis there is upon the end of the sixth kingdom of Bible prophecy, the United States, as typified by the end of the first kingdom of Bible prophecy, Babylon. In chapter three, the emphasis was upon the ensign in the furnace, but in chapter five the emphasis is on the fate of Belshazzar and his particular judgment, although Daniel does ultimately arrive into the story typifying the ensign.
勒第五章里，“时辰”个字眼同样代表礼拜日法令，不过该章个重点，是摆勒《圣经》预言第六个国度——美国——个终结；伊是由《圣经》预言头一个国度巴比伦个终结所预表个。勒第三章里，重点摆勒火炉里个旌旗之上；但勒第五章里，重点是伯沙撒个命运搭伊所受个特别审判，虽则但以理末后确实进入该故事，当作预表该旌旗个人物。
At the Sunday law, the “hour” of Nebuchadnezzar’s dedication and the death of Belshazzar are represented. The “hour” represented as the opening of the judgment in chapter four identifies the opening of the investigative judgment on October 22, 1844, and it also identifies the opening of the executive judgment at the Sunday law. Whether the opening of the books of judgment in the heavenly sanctuary on October 22, 1844, or the beginning of the judgment of God brought upon those who have rejected salvation, at the beginning of the executive judgment at the Sunday law the warning for either approaching judgment is represented in Daniel chapter four by the first use of the word “hour,” and the actual beginning of either of the two types of judgment is represented by the second time the word “hour” is used in chapter four.
到咾星期日法个辰光，尼布甲尼撒行奉献个“时辰”搭伯沙撒个死亡侪得着表明。第四章里向个“时辰”，既表明审判开头，也指明查案审判于一八四四年十月二十二日个开头，同时也指明执行审判于星期日法个开头。无论是天上圣所里审判册卷于一八四四年十月二十二日个展开，抑或是 神加于一切弃绝救恩之人个审判个起首，阿拉看见，星期日法执行审判个开头辰光，对任何一种将临审判个警告，侪由但以理书第四章里“时辰”一词个头一趟使用来表明；而两种审判当中任何一种个真正开头，侪由第四章里“时辰”一词个第二趟使用来表明。
The grammatical term for the word “hour” as it is employed by Daniel is that it is a “polysemy”. A polysemy is a word that has various definitions that can all be grouped together under the same heading. The five times Daniel uses the word “hour,” all refer to judgment, but they each address different aspects of either God’s retributive judgment, which is called His executive judgment, or God’s investigative judgment where He is determining who will or will not be saved. Whether it is the investigative judgment that began on October 22, 1844, or the executive judgment that begins at the soon-coming Sunday law, both judgments are progressive in nature. God’s retributive, or executive judgment begins at the Sunday law and progressively escalates, ultimately reaching the close of human probation and the seven last plagues.
但以理所用个“时辰”一词，就语法学而言，系一个“多义词”。所谓多义词，乃指一个词具有若干个定义，而此等定义都可以归并勒同一个总类之下。〈但以理书〉里五次用着“时辰”此词，侪是指向审判；不过，各次所着重个，乃是上帝报应性个审判——此审判称为伊个执行审判——抑或是上帝个查案审判，即伊在判定何人将得救、何人将弗得救。无论是始于1844年10月22日个查案审判，还是将于即将来到个星期日法令时开始个执行审判，这两种审判个性质侪是渐进个。上帝个报应性审判，亦即执行审判，自星期日法令起首，逐步升级，终至人类恩典时期个结束，并七末灾个降临。
Daniel chapter five uses the word “hour,” to illustrate God’s executive judgment as represented by the death of Belshazzar, and the end of the nation he ruled.
《但以理書》第五章用「時辰」箇隻字眼，來表明上帝行政性個審判；伯沙撒個死亡，並佢所統治之國家個終結，就係箇審判個表現。
In the same hour came forth fingers of a man’s hand, and wrote over against the candlestick upon the plaster of the wall of the king’s palace: and the king saw the part of the hand that wrote. Daniel 5:5.
就勒同一辰光，忽有像人手个指头伸出来，对着灯台，写勒王宫墙壁个灰泥上；王看见写字个只手个一部分。Daniel 5:5.
The executive judgment begins at the Sunday law, which is also represented by Nebuchadnezzar’s dedication of the golden image, but that “hour” is more about the deliverance of God’s people in the crisis that is brought about at the Sunday law. The executive judgment of the whore of Tyre, and also of the United States begins at the Sunday law, which is the “hour” that is a symbol of judgment in the book of Daniel.
執行个審判自禮拜日法令開始，伊亦由尼布甲尼撒豎立金像个奉獻所表徵；弗過，該個「時辰」較其講，是關乎上帝子民勒禮拜日法令所引起个危機當中蒙拯救。對推羅淫婦个執行審判，也對美利堅合眾國个執行審判，俱自禮拜日法令開始；該正是《但以理書》內作為審判象徵个「時辰」。
And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. How much she hath glorified herself, and lived deliciously, so much torment and sorrow give her: for she saith in her heart, I sit a queen, and am no widow, and shall see no sorrow. Therefore shall her plagues come in one day, death, and mourning, and famine; and she shall be utterly burned with fire: for strong is the Lord God who judgeth her. And the kings of the earth, who have committed fornication and lived deliciously with her, shall bewail her, and lament for her, when they shall see the smoke of her burning, Standing afar off for the fear of her torment, saying, Alas, alas that great city Babylon, that mighty city! for in one hour is thy judgment come. Revelation 18:4–10.
我又听见有另一个声音对天浪里来，讲：“我个百姓啊，侬要从伊里向出来，免得同伊个罪有分，也免得受着伊个灾殃。因为伊个罪恶已经堆到天浪去， 神也记念伊个不义。伊哪能待人，也要哪能报应伊；照伊所行个，加倍报应伊；伊拿啥个杯斟给人吃，也用加倍个斟给伊吃。伊叫自家何等荣耀，何等奢华宴乐，也就照样叫伊受何等痛苦悲哀；因为伊心里讲：‘我坐着做皇后，并弗是寡妇，决弗会看见悲哀。’所以伊个灾殃要在一日之间来到，就是死亡、悲哀、饥荒；伊也要给火彻底烧光，因为审判伊个主 神大有能力。地浪个君王，就是同伊行淫、一淘奢华宴乐个，看见伊焚烧个烟，就要为伊哭泣哀号；因为怕伊受苦个辰光，就远远立勒，讲：‘哀哉！哀哉！巴比伦大城啊，坚固个大城啊！因为一时之间，侬个审判就来到哉。’启示录 18:4–10。”
The Sunday law in the United States, which is the beginning of the executive judgment, which is also progressive, begins in the “hour” that God’s children who are still in Babylon are called out by the ensign. It is the “hour” that the judgment comes upon “that Great city, Babylon”. Her judgment, represented by the word “hour,” covers the period when God’s other flock are called out of Babylon.
美國个星期日法，乃係執行性審判个起首；此審判亦係逐步進行个，伊開頭於「時辰」之內——正當上帝个兒女猶留勒巴比倫中，因大旗个呼召而被召出來个辰光。此亦卽審判臨到「彼个大城巴比倫」个「時辰」。伊个審判，用「時辰」此字來表明，涵蓋上帝另外个羊群從巴比倫被召出來个期間。
And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:10–12.
到該日，耶西个根必立作萬民个旌旗；列國都要歸向伊，伊个安歇所在也必有榮耀。到該日，主必第二擺伸出伊个手，救回伊百姓所餘剩个餘民，就是從亞述、從埃及、從巴忒羅、從古實、從以攔、從示拿、從哈馬，並從海島所存留个。伊必向列邦豎立旌旗，招聚以色列个被趕散者，從地个四方聚集猶大分散个人。以賽亞書 11:10–12。
The Lord called people out of Babylon in the movement of the first angel in 1844, and the second angel of that history is to be repeated in the last days, when “the Lord shall set his hand again the second time to recover the remnant of his people.” The remnant of the people He is “again” calling out, is not the ensign, for the ensign are the “root of Jesse,” which stand up as the “ensign” whom the “Gentiles seek”. For a second time, God will call the nations out of Babylon.
主曾在一八四四年藉着头一位天使个运动，从巴比伦当中呼召百姓出来；而该段历史里个第二位天使，到末后个日子还要重演，就是当“主必再次伸手，救回伊百姓所余剩个”辰光。伊“再次”所呼召出来个百姓余民，并弗是那面旌旗；因为那面旌旗乃是“耶西个根”，就是立起来作“旌旗”、为“外邦人所寻求”个。上帝第二次要从巴比伦当中呼召列国出来。
He will do so by first assembling “the outcasts of Israel,” who are “the dispersed of Judah,” and who come “from the four corners of the earth,” when they are gathered together at the end of three and a half days of laying dead in the street of Revelation chapter eleven, that runs through Ezekiel’s valley of dead and dry bones.
伊会先聚集“以色列个流亡者”，也就是“犹大个分散者”；彼拉是“从地个四角”而来。到《启示录》第十一章所讲个“三日半”卧死勒街路浪个末了，当彼拉一同聚拢个辰光——迭条街路，正贯穿《以西结书》里遍满死骨干骨个山谷——伊就要如此行。
The “hour” when the executive judgment begins for “Babylon” that “mighty city,” is the same “hour” of the “great earthquake” of Revelation eleven. God’s executive judgment begins at that “hour,” for in Revelation chapter eleven, there are seven thousand that are slain in the “hour” of the earthquake. Those seven thousand were represented by the “most mighty men” of Nebuchadnezzar, who died throwing Shadrach, Meshach and Abednego into the furnace that had been heated “seven times” above normal. In the French Revolution the “seven thousand” represented the royalty of France, or its mighty men. Not only was Belshazzar slain in chapter five, but his army was destroyed. The “hour” of the Sunday law begins the persecution represented by God’s people being thrown into the furnace, but it also marks the beginning of God’s executive judgment upon the great city Babylon.
當「巴比倫」其隻「大城」開始受執行審判个「時辰」，就是《啟示錄》第十一章裏个「大地震」个同一個「時辰」。上帝个執行審判就從該個「時辰」開始；因為喺《啟示錄》第十一章，有七千人喺地震个「時辰」當中被殺。該七千人，乃是由尼布甲尼撒个「至大勇士」所預表；伊拉因為將沙得拉、米煞、亞伯尼歌投入比平常加熱「七倍」个火窰，反而送命。喺法國大革命當中，該「七千」所代表个，就是法國个王室，或其勇士。第五章裏，非但是伯沙撒被殺，連伊个軍兵也遭毀滅。主日法个「時辰」開始了上帝子民被投入火窰所象徵个逼迫，但也同時標誌着上帝對大城巴比倫施行執行審判个開始。
It is also the “hour” of the great earthquake in Revelation chapter eleven’s great earthquake, when the formerly dead bones that were slain in the street by the beast from the bottomless pit are lifted up into heaven as an ensign. There it is also the same “hour” that the third Woe, which is also the seventh trumpet is sounded. The seventh trumpet is the third Woe, and the purpose of that final Woe trumpet is not only to bring judgment upon those that enforce Sunday worship, but also to anger the nations. The third Woe, the seventh trumpet, and the angering of the nations, are all symbols that address the prophetic role of Islam, and they are all placed in the “hour” of the great earthquake.
箇亦是《啟示錄》第十一章所講个大地震个「辰光」；當無底坑裡个獸所殺、倒ㇵ街路浪向前看像死忒个枯骨，予舉起上天，成爲一面旌旗个辰光。ㇵ該搭，箇也就是同一個「辰光」，第三樣災禍——也就是第七枝號筒——吹響个辰光。第七枝號筒就是第三樣災禍；而末後箇枝災禍个號筒个目的，弗單是欲向強迫人守禮拜日个人施行審判，也要激怒列國。第三樣災禍、第七枝號筒、以及列國受激怒，攏是指著伊斯蘭ㇵ預言中个角色个表號；而且伊拉統統安置ㇵ大地震个「辰光」裡。
And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. The second woe is past; and, behold, the third woe cometh quickly. And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever. And the four and twenty elders, which sat before God on their seats, fell upon their faces, and worshipped God, Saying, We give thee thanks, O Lord God Almighty, which art, and wast, and art to come; because thou hast taken to thee thy great power, and hast reigned. And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth. Revelation 11:12–18.
伊拉听见有一个自天浪下来的大声音，对伊拉讲：「上到此地来。」伊拉就驾云升上天去；伊拉个仇敌也看见了伊拉。正在该辰光，有大地动；城里十分之一坍下去；因着地动，死脱个人有七千；其余个人惊惶，便将荣耀归与天浪个 神。第二样灾祸过去了；看哪，第三样灾祸快要来到。 第七位天使吹号，天浪就有大声音讲：「世上个国，已经成了我主并伊个基督个国；伊要作王，直到永永远远。」那在 神面前坐于宝座浪个二十四位长老，就面伏于地，敬拜 神，讲： 「昔在、今在、以后永在个主 神，全能者啊，我拉感谢侬；因为侬已经执掌侬个大权柄，作王了。列国发怒；侬个忿怒也临到了；审判死人个辰光也到了；也到了要赏赐侬个仆人众先知、众圣徒、并一切敬畏侬名个人，无论大小；并且要毁灭该些毁灭大地个人个辰光。」 启示录 11:12–18
Ezekiel’s dead bones ascend “up to heaven in a cloud; and their enemies” behold “them” in the “hour” when Nebuchadnezzar’s music begins to play, and the whore of Tyre begins to sing, and apostate Israel begins to dance. Apostate Israel is representing the false prophet, king Nebuchadnezzar is the dragon and the whore of Tyre is the beast. The dance is illustrated by the prophets of Baal and the prophets of the grove in the story of Elijah. It was also illustrated by the dance of Salome, the daughter of Herodias. Baal is the false male deity and Ashtaroth is the prophets of the grove which is a female deity. Together they represent the combination of church (the woman) and state (the man). Together they represent the false prophet of the United States. Salome identifies that the false prophet is the daughter of Rome, whose image is the combination of church and state in the United States.
以西結个枯骨乘著雲彩升到天頂；到尼布甲尼撒个音樂開始奏起，推羅个淫婦開始唱歌，背道个以色列開始跳舞个辰光，佢拉个仇敵就看見「佢拉」。背道个以色列所表徵个是假先知，尼布甲尼撒王是龍，推羅个淫婦是獸。呢隻跳舞，喺以利亞故事裡巴力个先知同亞舍拉个先知身上已經畫出來了；也喺希羅底个囡兒撒羅米个跳舞上畫出來了。巴力是假个男性神明，亞舍拉就是樹林个先知所事奉个女性神明。佢拉合起來，就表明教會（女人）同國家（男人）个結合。佢拉合起來，就表明美國个假先知。撒羅米指出，呢個假先知是羅馬个囡兒；佢个像，就是美國裡教會同國家个結合。
Wherefore at that time certain Chaldeans came near, and accused the Jews. They spake and said to the king Nebuchadnezzar, O king, live forever. Thou, O king, hast made a decree, that every man that shall hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of musick, shall fall down and worship the golden image: And whoso falleth not down and worshippeth, that he should be cast into the midst of a burning fiery furnace. There are certain Jews whom thou hast set over the affairs of the province of Babylon, Shadrach, Meshach, and Abednego; these men, O king, have not regarded thee: they serve not thy gods, nor worship the golden image which thou hast set up. Daniel 3:8–12.
故此，當其時有幾個迦勒底人近前來，控告猶太人。伊拉開口對尼布甲尼撒王講：「願王萬歲。王啊，儂曾降旨，凡聽見角、笛、琴、瑟、箜篌，並各樣樂器聲个，就當俯伏敬拜該座金像；若有勿俯伏敬拜个，就當扔勒烈火个窯當中。現今有幾個猶太人，就是儂所派管巴比倫省事務个沙得拉、米煞、亞伯尼歌；王啊，這幾個人勿理會儂，勿事奉儂个神，也勿敬拜儂所立个金像。」但以理書 3:8–12。
In that “hour,” the enemies of Shadrach, Meshach and Abednego saw that they refused the mark of the beast, and they then petitioned the king to execute the prescribed judgment. In that “hour,” the Sunday law, which is the shaking that confronts the earth beast (the earthquake), Nebuchadnezzar’s rage and fury is manifested.
勒個「时辰」里，沙得拉、米煞、亚伯尼歌个仇敌看见伊拉拒绝受兽个印记，就向王请愿，要执行所定个审判。勒個「时辰」里，主日法——就是临到地兽（地震）个震动——尼布甲尼撒个暴怒同烈忿就显明出来。
Then Nebuchadnezzar in his rage and fury commanded to bring Shadrach, Meshach, and Abednego. Then they brought these men before the king. Daniel 3:13.
當下尼布甲尼撒大發忿怒狂烈，命人帶沙得拉、米煞、亞伯尼歌來。彼辰光，人就把這三個人帶到王面前。《但以理書》3:13。
The persecution that is carried out against God’s two witnesses (Shadrach, Meshach and Abednego), is carried out when they refuse to bow, or as Revelation eleven identifies—they stand upon their feet.
向上帝个两位见证者（Shadrach、Meshach 同 Abednego）所施行个逼迫，是当伊拉拒绝下拜个辰光发生个；照《启示录》第十一章所指明个——伊拉立牢仔自家个脚根。
And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. Revelation 11:11, 12.
過了三日半，自上帝來個生命之靈進入佢拉面孔，佢拉就立起來，站勒自家個腳浪；看見佢拉個人，心裡就起了大大個驚惶。佢拉又聽見自天浪來個大聲音，對佢拉講：「上到此地來。」佢拉就駕雲升到天浪去；佢拉個仇敵也看見了佢拉。啟示錄 11:11, 12.
Refusing to bow, they stand upon their feet as Ezekiel’s mighty army. They stand when they receive and then proclaim the sealing message that protests the formation of the union of church and state in the United States, and warns of the soon-coming Sunday law, and identifies that God’s retributive judgment is about to be accomplished by Islam of the third Woe. The Midnight Cry message is represented by the “secret” that was revealed to Daniel in chapter two, and when God’s last day people settle into that “truth,” they cannot and will not be shaken by the imminent earthquake.
渠拉拒弗跪拜，卻像以西結个大軍一樣，站勒自家个腳浪。當伊拉領受、並接落去宣告那封印个信息个辰光，伊拉就站立得住；該信息抗議美國政教聯合个形成，警告將要快快來到个星期日法，並指出上帝報應个審判卽將藉著第三樣災禍个伊斯蘭來完成。半夜呼喊个信息，乃是但以理書第二章所顯明个「奧祕」所表徵；當上帝末日个子民安定勒該個「真理」當中，伊拉對將臨个大地震就弗能、也弗會被搖動。
“The work in Battle Creek is after the same order. The leaders in the sanitarium have mingled with unbelievers, admitting them to their councils, more or less, but it is like going to work with their eyes shut. They lack the discernment to see what is going to break upon us at any time. There is a spirit of desperation, of war and bloodshed, and that spirit will increase until the very close of time. Just as soon as the people of God are sealed in their foreheads—it is not any seal or mark that can be seen, but a settling into the truth, both intellectually and spiritually, so they cannot be moved—just as soon as God’s people are sealed and prepared for the shaking, it will come. Indeed, it has begun already. The judgments of God are now upon the land, to give us warning, that we may know what is coming.” Manuscript Releases, volume 10, 252.
“Battle Creek 裡向个工作也是照此一式。疗养院里向个领头人搭弗信个人搀勒一道，或多或少让伊拉掺进伊拉个议事里向，弗过这就像闭牢眼睛去做事一样。伊拉缺少分辨力，看弗出啥辰光会有啥事要临到阿拉头上。有一种绝望个灵，一种争战搭流血个灵；而且这种灵会越发增长，直到时日个极终。神个百姓额角上刚一受印——这弗是啥看得见个印记或记号，乃是勒真理里向，无论理智上抑是灵性上，都得着坚定安定，叫伊拉再也摇弗动——神个百姓刚一受印，预备好经受震动，震动就会来到。其实，已经开头了。神个审判如今已经临到此地，为着警戒阿拉，叫阿拉晓得将要来个是啥。” Manuscript Releases, volume 10, 252.
The sealing represents a mark that at first cannot be seen by humans, but is thereafter seen by everyone. When God’s people accept the message of the Midnight Cry, that has been represented by the “secret” that was revealed to Daniel in chapter two, they have accepted the “secret” of the image of the beast that leads to the mark of the beast, which brings the judgment of God, which is accomplished through Islam. This takes place at a time where a “spirit of desperation, of war and bloodshed” is increasing. That time is now. It takes place when the leaders of Adventism cannot see due to Laodicean blindness. During the sealing process that is finalized at the Midnight Cry, the seal is impressed upon the foreheads of the wise virgins, but it is unseen. Shadrach, Meshach and Abednego represent those who have settled into the truth as illustrated through their dialogue with Nebuchadnezzar.
受印表明一种记号，起初人弗能看见，后来众人侪看得见。上帝个子民若接受半夜喊叫个信息，也就是《但以理书》第二章里用“奥秘”所表明、向但以理显明个事体，伊拉就接受了兽像个“奥秘”；此兽像个奥秘引到兽个印记，兽个印记招致上帝个审判，而此审判是借着伊斯兰来成就个。此事发生勒一种“绝望、战争同流血个灵”日渐增长个辰光。现在就是该辰光。此事也发生勒复临信仰个领袖因老底嘉式个瞎眼而看弗见个时候。勒受印个过程当中，到了半夜喊叫时便告完成；到该时，印记盖勒聪明童女个额角浪，然而仍旧是看弗见个。沙得拉、米煞、亚伯尼歌表明那些已经坚定安顿勒真理里个人，正如伊拉同尼布甲尼撒个对话所显示个一样。
Nebuchadnezzar spake and said unto them, Is it true, O Shadrach, Meshach, and Abednego, do not ye serve my gods, nor worship the golden image which I have set up? Now if ye be ready that at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of musick, ye fall down and worship the image which I have made; well: but if ye worship not, ye shall be cast the same hour into the midst of a burning fiery furnace; and who is that God that shall deliver you out of my hands? Shadrach, Meshach, and Abednego, answered and said to the king, O Nebuchadnezzar, we are not careful to answer thee in this matter. If it be so, our God whom we serve is able to deliver us from the burning fiery furnace, and he will deliver us out of thine hand, O king. But if not, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up. Daniel 3:14–18.
尼布甲尼撒開口對伊拉講：「沙得拉、米煞、亞伯尼歌啊，敢是真格个？儂拉弗事奉我个神，也弗敬拜我所立个金像麼？現今儂拉若預備好，一聽見號角、笛、琴、三角琴、瑟、簫，同各樣樂器个聲音，就俯伏敬拜我所造个像，倒也罷了；若弗敬拜，當時就要儂拉撥落到烈火个火爐當中去。啥个神能從我手裏救儂拉出來呢？」沙得拉、米煞、亞伯尼歌回答王講：「尼布甲尼撒啊，佇這件事體浪向儂回話，我拉用弗着仔細思量。若是恁樣，我拉所事奉个 神能從烈火个火爐裏救我拉，王啊，伊也必從儂手裏救我拉出來；即或弗然，王啊，也請儂曉得，我拉決弗事奉儂个神，也弗敬拜儂所立个金像。」但以理書 3:14–18。
Thereafter the three worthies will manifest the seal of God that can be seen. Only those who first have the seal within that cannot be seen, will be involved with manifesting the seal of God in the time when it must be seen.
此后，三位贤者要显明上帝格见得个印记。独有那些先有里向格、格勿见个印记格人，才会参与到当应当格见个辰光显明上帝个印记。
Then was Nebuchadnezzar full of fury, and the form of his visage was changed against Shadrach, Meshach, and Abednego: therefore he spake, and commanded that they should heat the furnace one seven times more than it was wont to be heated. And he commanded the most mighty men that were in his army to bind Shadrach, Meshach, and Abednego, and to cast them into the burning fiery furnace. Then these men were bound in their coats, their hosen, and their hats, and their other garments, and were cast into the midst of the burning fiery furnace. Therefore because the king’s commandment was urgent, and the furnace exceeding hot, the flame of the fire slew those men that took up Shadrach, Meshach, and Abednego. And these three men, Shadrach, Meshach, and Abednego, fell down bound into the midst of the burning fiery furnace. Then Nebuchadnezzar the king was astonied, and rose up in haste, and spake, and said unto his counsellors, Did not we cast three men bound into the midst of the fire? They answered and said unto the king, True, O king. He answered and said, Lo, I see four men loose, walking in the midst of the fire, and they have no hurt; and the form of the fourth is like the Son of God. Daniel 3:19–25.
当下尼布甲尼撒盛怒填胸，向沙得拉、米煞、亚伯尼歌变了面色；故此出言，吩咐人将火窑烧热，比寻常更加七倍。伊又命军中几个最有气力个壮士，将沙得拉、米煞、亚伯尼歌捆起来，掼进烈火个火窑里。于是这三个人，身上个长袍、裤子、头巾并其余衣裳都穿着，就被捆了，掼进烈火个火窑当中。因为王命紧急，火窑又烧得极热，那些抬沙得拉、米煞、亚伯尼歌上去个人，反被火焰烧死。沙得拉、米煞、亚伯尼歌这三个人，都被捆着，跌落在烈火个火窑当中。 彼时尼布甲尼撒王惊奇，急忙起来，向谋士讲：“阿拉掼进火里个，不是三个被捆着个人么？”伊拉回答王讲：“王啊，实在是。”王回答讲：“看哪，我看见四个人，身上无捆绑，在火中行走，也无受伤；第四个人个形状，好像神子。”但以理书 3:19–25。
The two witnesses, represented by Shadrach, Meshach and Abednego are then lifted up as an ensign, and then the seal will be seen.
嗰兩个见证人，卽由沙得拉、米煞搭亞伯尼歌所表明者，随后要被高举作旗号；其后，印记就要显现。
“The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws. Bible Training School, December 1, 1903.
圣灵个工作，就是要叫世人知罪、知义、知审判。世人得着警戒，只能借着看见信真理个人因真理得以成圣，照崇高圣洁个原则行事，并且以崇高、超拔个意义，显明遵守上帝诫命个人同将伊等践踏在脚底下个人之间个分界线。圣灵个成圣工作，标明了有上帝印记个人同守伪造安息日个人之间个分别。及至试验来到辰光，兽个印记是啥个，就会清清楚楚显明出来。就是守星期日。凡是听见真理以后，还是继续把该日当作圣日个人，就是带有那罪人个署记；伊曾想要改变节期同律法。Bible Training School, December 1, 1903.
At the Sunday law, the United States will turn to the United Nations in order to accomplish her prophetic work. She is to deceive the world by those miracles she performs, as represented by the dance of Salome. As she does her dance of deception, the whore of Tyre will be singing her songs, and Nebuchadnezzar’s orchestra will play the music. The United States takes the lead in forcing the world to accept the song, and bow down before the image.
到咾《主日法》个辰光，美国会转向联合国，为着完成伊个预言性个工作。伊要借着伊所行个神迹迷惑全世界，这就像撒罗米个舞所表明个一样。到伊跳起伊个迷惑之舞个辰光，推罗个淫妇会唱伊个歌，尼布甲尼撒个乐队会奏起音乐。美国领头，强逼全世界接受这支歌，并且俯伏敬拜那个像。
And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name. Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six. Revelation 13:11–18.
我又看见一只兽从地里上来；伊有两只角，像羊羔个角，讲起话来却像龙。伊在头一只兽面前施行头一只兽一切个权柄，叫地并住勒其间个人，都去敬拜头一只兽，就是那个受过致命伤却又医好个兽。伊又行大奇事，甚至当着众人个面，叫火从天降勒地上；又凭着伊蒙准许在兽面前所行个诸般神迹，迷惑住勒地上个人，对住勒地上个人讲，要替那个受刀伤却还活着个兽做一个像。又有权柄赐气息给兽像，叫兽像会讲话，并且叫凡不敬拜兽像个人，都被杀害。伊又叫众人，无论细个大个、富个穷个、自主个为奴个，都勒右手上，或勒额角头，受一个印记；除非有个印记，或有兽个名，或有伊名个数目，否则就呒没一个人会买会卖。勒里有智慧：凡有聪明个，可以算兽个数目；因为这是一个人个数目，伊个数目就是六百六十六。启示录 13:11–18。
Egypt in the last days represents the world (then governed by the United Nations), but there is a “Woe” (a symbol of Islam), that has been pronounced against those (the United States) that turn to Egypt for help. When the three worthies are thrown into the furnace and become the ensign for the world, the furnace is not actually Nebuchadnezzar’s furnace.
末後个埃及表徵世界（其時由聯合國所統治），弗過，有一個「禍哉」（伊斯蘭个象徵）已經宣告勒那些轉向埃及求幫助个人（美國）身浪。當三個義士畀扔進火爐裡、成為世界个旌旗辰光，該火爐其實並弗是尼布甲尼撒个火爐。
Woe to them that go down to Egypt for help; and stay on horses, and trust in chariots, because they are many; and in horsemen, because they are very strong; but they look not unto the Holy One of Israel, neither seek the Lord! Yet he also is wise, and will bring evil, and will not call back his words: but will arise against the house of the evildoers, and against the help of them that work iniquity. Now the Egyptians are men, and not God; and their horses flesh, and not spirit. When the Lord shall stretch out his hand, both he that helpeth shall fall, and he that is holpen shall fall down, and they all shall fail together. For thus hath the Lord spoken unto me, Like as the lion and the young lion roaring on his prey, when a multitude of shepherds is called forth against him, he will not be afraid of their voice, nor abase himself for the noise of them: so shall the Lord of hosts come down to fight for mount Zion, and for the hill thereof. As birds flying, so will the Lord of hosts defend Jerusalem; defending also he will deliver it; and passing over he will preserve it. Turn ye unto him from whom the children of Israel have deeply revolted. For in that day every man shall cast away his idols of silver, and his idols of gold, which your own hands have made unto you for a sin. Then shall the Assyrian fall with the sword, not of a mighty man; and the sword, not of a mean man, shall devour him: but he shall flee from the sword, and his young men shall be discomfited. And he shall pass over to his strong hold for fear, and his princes shall be afraid of the ensign, saith the Lord, whose fire is in Zion, and his furnace in Jerusalem. Isaiah 31:1–9.
祸咾倷下到埃及去讨帮助个人；倚靠马匹，信赖战车，因为伊拉多；又靠骑兵，因为伊拉极其强壮；却弗仰望以色列个圣者，也弗寻求耶和华！其实伊也有智慧，会降下灾祸，也弗收回自家个话；反要起来攻击作恶之家，并攻击行不义之人个帮助。埃及人不过是人，弗是 神；伊拉个马不过是血肉，弗是灵。到耶和华伸出手个辰光，帮助人个要跌倒，受帮助个也要仆倒，伊拉大家一淘灭亡。 因为耶和华阿能对我讲：譬如狮子并少壮狮子向所抓个猎物吼叫，虽有一群牧人被召来攻击伊，伊也弗会因伊拉个声音惊怕，也弗会因伊拉个喧嚷自卑；照样，万军之耶和华也要降临，为锡安山，并为其山冈争战。像飞翔个鸟一样，万军之耶和华也要保护耶路撒冷；伊保护，也要拯救；伊越过，也要保全。 以色列子民啊，倷要归向倷深深背叛个主。因为到该日，人人要抛弃自家银个偶像、金个偶像，就是倷亲手所做、使倷陷在罪里个东西。到辰光，亚述人必倒在刀下，却弗是勇士个刀；有刀要吞灭伊，却弗是卑微人个刀。伊要逃避这刀；伊个少年人也要被击败。伊因为惊惶，要越过逃到自家个保障；伊个首领也要因旗号惊骇。这是耶和华讲个；伊个火在锡安，伊个炉在耶路撒冷。以赛亚书 31:1–9。
Jerusalem is the furnace the world will look to, and they will see four men walking therein.
耶路撒冷是普天下所要仰望个火炉，伊拉会看见有四个人行走在其中。
Then Nebuchadnezzar came near to the mouth of the burning fiery furnace, and spake, and said, Shadrach, Meshach, and Abednego, ye servants of the most high God, come forth, and come hither. Then Shadrach, Meshach, and Abednego, came forth of the midst of the fire. And the princes, governors, and captains, and the king’s counsellors, being gathered together, saw these men, upon whose bodies the fire had no power, nor was an hair of their head singed, neither were their coats changed, nor the smell of fire had passed on them. Then Nebuchadnezzar spake, and said, Blessed be the God of Shadrach, Meshach, and Abednego, who hath sent his angel, and delivered his servants that trusted in him, and have changed the king’s word, and yielded their bodies, that they might not serve nor worship any god, except their own God. Daniel 3:26–28.
后来尼布甲尼撒走近烈火窑口，开口讲：“沙得拉、米煞、亚伯尼歌，至高上帝个仆人啊，出来，到迭搭来。”于是沙得拉、米煞、亚伯尼歌就从火当中出来了。诸侯、方伯、总督并王个谋士一齐聚拢来，看见迭几个侬，火对伊拉个身体一点权柄也呒没；伊拉头上一根头发也呒没烧焦，伊拉个衣裳也呒没变样，连火个气味也呒没沾着伊拉身上。尼布甲尼撒就讲：“沙得拉、米煞、亚伯尼歌个上帝是当受称颂个！伊差遣伊个使者，搭救信靠伊个仆人；伊拉违背王个命令，舍出自家个身体，为着勿肯事奉、也勿肯敬拜别样个神，只敬拜伊拉自家个上帝。——但以理书 3:26–28。”
Nebuchadnezzar then made another decree. That decree symbolizes the final decree in the last days. He issues a death decree, which in his feeble attempt to lift up the God of heaven, is in actuality the prophetic symbolism of the death decree at the end of the world. Nebuchadnezzar, representing a king at the end of the world, is a symbol of the dragon’s ten kings that commit fornication with the whore of Rome. The next decree in the prophetic scenario is the death decree, and even though Nebuchadnezzar is making a proclamation for his time, he is in actuality representing the last decree of the three-fold union in the last days. That decree is the death decree that is put in force after probation closes, but is never carried out against God’s people.
尼布甲尼撒随后又颁布了一道谕令。该道谕令象征末后日子里最终个谕令。伊发出一道死刑令；伊想要抬高天上帝个软弱尝试，实际上正是世界末了死刑令个预言性表号。尼布甲尼撒，代表世界末了个一个君王，乃是同罗马淫妇行淫个龙之十王个象征。照预言个情景，下一道谕令就是死刑令；虽则尼布甲尼撒所发布个是为着伊当时个公告，实际上伊所代表个乃是末后日子里三重联合个最后一道谕令。该道谕令就是在恩门关闭之后被施行个死刑令，然而从来弗曾实行到上帝子民身上。
Therefore I make a decree, That every people, nation, and language, which speak anything amiss against the God of Shadrach, Meshach, and Abednego, shall be cut in pieces, and their houses shall be made a dunghill: because there is no other God that can deliver after this sort. Then the king promoted Shadrach, Meshach, and Abednego, in the province of Babylon. Daniel 3:29, 30.
所以我降詔：凡各族、各國、各方言个民，若對沙得拉、米煞、亞伯尼歌个上帝講啥弗當个話，必給切碎；伊拉个房屋必變做糞堆；因為除仔此位上帝以外，並無別样神能夠恁般施行拯救。其後王就擢升沙得拉、米煞、亞伯尼歌，佇巴比倫省內。Daniel 3:29, 30.
We have now put enough of the first three chapters of Daniel into the record to begin our consideration of the fourth and fifth chapters, which are governed by the prophetic principle of “repeat and enlarge”. Daniel chapter four identifies 1798 and the beginning of the earth beast, and Daniel chapter five identifies the Sunday law, and the end of the earth beast as it speaks as a dragon. The two chapters are to be brought together “line upon line” with the first three chapters in order to build upon the structure of the three angels’ messages. Because of this fact, we will first carefully define the principle of “line upon line”.
阿拉现在已经将《但以理书》前三章个内容记载得够用，可以开始考察第四章搭第五章；此两章是受“重复并扩展”个预言原则所统辖。《但以理书》第四章指明1798年搭地上兽个起头，《但以理书》第五章指明星期日法案，以及地上兽当伊像龙讲话辰光个终局。为着在三位天使信息个结构上继续建造，此两章必须搭前三章照“句上加句”个原则合并起来。因为此一事实，阿拉先要仔细界定“句上加句”个原则。
We will continue in the next article.
阿拉将在下一篇文章里继续。
“Belshazzar had been given many opportunities for knowing and doing the will of God. He had seen his grandfather Nebuchadnezzar banished from the society of men. He had seen the intellect in which the proud monarch gloried taken away by the One who gave it. He had seen the king driven from his kingdom, and made the companion of the beasts of the field. But Belshazzar’s love of amusement and self-glorification effaced the lessons he should never have forgotten; and he committed sins similar to those that brought signal judgments on Nebuchadnezzar. He wasted the opportunities graciously granted him, neglecting to use the opportunities within his reach for becoming acquainted with truth. ‘What must I do to be saved?’ was a question that the great but foolish king passed by indifferently.” Bible Echo, April 25, 1898.
「伯沙撒曾得着过许多机会，得以来识得并实行上帝个旨意。伊看见过伊个祖父尼布甲尼撒从人群当中拨赶出去。伊看见过那位骄傲个君王所自夸个聪明，拨赐给伊个那一位收脱。伊也看见过王拨逐出伊个国度，做了田野走兽个伴侣。总是，伯沙撒贪爱宴乐并自我荣耀，就抹煞了伊本当永远弗该忘记个教训；伊所犯个罪，也同尼布甲尼撒招致显明审判个罪相像。伊浪费了恩典所赐给伊个机会，忽略了利用那摆勒伊手边、可叫伊熟识真理个机会。『我当做啥个，才可以得救？』——这一问，是这位伟大却愚昧个王冷淡放过个。」《Bible Echo》，1898年4月25日。