The fall of Belshazzar in chapter five had been typified by Nebuchadnezzar’s fall in chapter four.
第五章伯沙撒个倾覆，乃第四章尼布甲尼撒个倾覆所预表。
“To the last ruler of Babylon, as in type to its first, had come the sentence of the divine Watcher: ‘O king, . . . to thee it is spoken; The kingdom is departed from thee.’ Daniel 4:31.” Prophets and Kings, 533.
“對巴比倫末一位統治者，猶如作爲預表對伊第一位統治者一樣，上帝个守望者个判詞已經臨到：『王啊，……有話對儂講，國度已經離開儂了。』但以理書 4:31。”《先知與君王》，533。
Nebuchadnezzar represents the beginning and Belshazzar the end of the kingdom that ruled for seventy years, and thus symbolized the reign of the earth beast of Revelation chapter thirteen (the United States), that was to reign during the time when the whore of Tyre (the papacy), was forgotten.
尼布甲尼撒表征该个统治了七十年之王国个起头，伯沙撒表征其末了，因此也象征《启示录》第十三章里向个地兽（美国）个统治；伊要在推罗个淫妇（教皇制）被遗忘个辰光执掌王权。
And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot. Isaiah 23:15.
到其辰光，推羅必被人遺忘七十年，正如一個王个年日一樣；七十年滿了以後，推羅就要像娼妓一樣唱歌。以賽亞書 23:15。
Nebuchadnezzar therefore represents the beginning of the United States, and Belshazzar represents the end of the United States. Nebuchadnezzar represents the beginning of the Republican horn and the beginning of the Protestant horn. Belshazzar represents the ending of the Republican and Protestant horn.
故此，尼布甲尼撒表明美国个开端，伯沙撒表明美国个终局。尼布甲尼撒表明共和党角个开端，也表明抗罗宗角个开端。伯沙撒表明共和党搭抗罗宗角个终结。
The judgment brought upon Nebuchadnezzar was “seven times.” The story of Nebuchadnezzar’s living as a beast for twenty-five hundred and twenty days, was employed by William Miller in his application of the “seven times” of Leviticus twenty-six, though he did not address the twenty-five hundred and twenty, that is symbolized in Belshazzar’s judgment.
臨到尼布甲尼撒个審判乃是「七時」。尼布甲尼撒像野獸一樣生活了二千五百二十日个故事，曾經俾威廉·米勒用來應用《利未記》二十六章个「七時」，雖然伊並無論及伯沙撒所受審判之中所象徵个二千五百二十。
And this is the writing that was written, MENE, MENE, TEKEL, UPHARSIN. This is the interpretation of the thing: MENE; God hath numbered thy kingdom, and finished it. TEKEL; Thou art weighed in the balances, and art found wanting. PERES; Thy kingdom is divided, and given to the Medes and Persians. Daniel 5:25–28.
「所寫個字句就是：MENE, MENE, TEKEL, UPHARSIN。其解說如下：MENE；上帝已數算儂個國，並且使其終了。TEKEL；儂被放勒天平浪稱過，顯出有所虧欠。PERES；儂個國分裂開來，賜畀瑪代人同波斯人。」Daniel 5:25–28.
Beyond the interpretation Daniel assigned to the mysterious handwriting on the wall, the words “mene” and “tekel,” represent a measurement of weight, and those words also represent a specific value of coinage (Exodus 30:13, Ezekiel 45:12). A “mene” is fifty shekels, or one thousand gerahs. “Mene, mene” therefore equates to two thousand gerahs. A “tekel” is twenty gerahs. Therefore “mene, mene, tekel” equates to two thousand and twenty gerahs. “Upharsin” means “to divide” and therefore means is one-half of a “mene,” and represents five hundred gerahs. Combined they represent the sum of twenty-five hundred and twenty.
超出但以理对壁上神秘字样所赋予个解释之外，“mene”搭“tekel”阿两个字，亦表明一种重量个度量；并且，阿两个字也表明钱币个一定面值（Exodus 30:13，Ezekiel 45:12）。“mene”係五十舍客勒，亦即一千基拉。故此，“mene, mene”就等于两千基拉。“tekel”係二十基拉。故此，“mene, mene, tekel”就等于两千零二十基拉。“Upharsin”个意思係“分开”，所以也就表示一个“mene”个一半，即五百基拉。合并起来，就表示二千五百二十个总数。
The last reference of Sister White identifies that Belshazzar was typified by Nebuchadnezzar, but more specifically she emphasized their mutual judgment, and both judgments are represented as a symbol of the “seven times” of Leviticus twenty-six. There are a few terms that the Scriptures employ to represent the “seven times” of Leviticus twenty-six. Jeremiah represents it as God’s indignation.
怀爱伦姊妹末后一处引文指出，伯沙撒乃系由尼布甲尼撒所预表；不过更确切地讲，她着重彼此所受个审判，而两者个审判侪被表明为《利未记》二十六章“七次”个象征。圣经里向有几种用语，用来表明《利未记》二十六章个“七次”。耶利米将其表述为上帝个义怒。
How hath the Lord covered the daughter of Zion with a cloud in his anger, and cast down from heaven unto the earth the beauty of Israel, and remembered not his footstool in the day of his anger! The Lord hath swallowed up all the habitations of Jacob, and hath not pitied: he hath thrown down in his wrath the strong holds of the daughter of Judah; he hath brought them down to the ground: he hath polluted the kingdom and the princes thereof. He hath cut off in his fierce anger all the horn of Israel: he hath drawn back his right hand from before the enemy, and he burned against Jacob like a flaming fire, which devoureth round about. He hath bent his bow like an enemy: he stood with his right hand as an adversary, and slew all that were pleasant to the eye in the tabernacle of the daughter of Zion: he poured out his fury like fire. The Lord was as an enemy: he hath swallowed up Israel, he hath swallowed up all her palaces: he hath destroyed his strong holds, and hath increased in the daughter of Judah mourning and lamentation. And he hath violently taken away his tabernacle, as if it were of a garden: he hath destroyed his places of the assembly: the Lord hath caused the solemn feasts and sabbaths to be forgotten in Zion, and hath despised in the indignation of his anger the king and the priest. The Lord hath cast off his altar, he hath abhorred his sanctuary, he hath given up into the hand of the enemy the walls of her palaces; they have made a noise in the house of the Lord, as in the day of a solemn feast. The Lord hath purposed to destroy the wall of the daughter of Zion: he hath stretched out a line, he hath not withdrawn his hand from destroying: therefore he made the rampart and the wall to lament; they languished together. Lamentations 2:1–8.
主阿爷仔震怒里，哪能用云遮蔽锡安个女子，拨以色列个荣华从天掼落到地上；到伊发怒个日脚，也弗记得伊个脚凳！主吞灭了雅各一切个住处，并无怜恤；伊当忿怒里拆毁犹大女子个坚固营寨，拨伊拉倒落到地；伊污辱了其国度并其首领。伊当猛烈个怒气里，砍断以色列一切个角；喺仇敌面前收转伊个右手；伊向雅各烧起，像四围吞吃个烈火。伊弯起弓，好像仇敌；伊个右手站定，好像敌对个人；喺锡安女子个帐棚里，杀尽一切眼睛所喜爱个；伊倾出伊个忿怒，像火一样。主好像仇敌；伊吞灭了以色列，吞灭了伊一切个宫殿；伊毁坏了伊个坚固营寨，拨犹大女子多添哀伤哭号。伊强横地拆去了伊个帐幕，像拆园里个棚一样；伊毁坏了伊聚会个所在；主使锡安里个严肃节期搭安息日都被忘记；又喺伊怒气个愤恨里藐视君王搭祭司。主弃绝了伊个祭坛，厌恶了伊个圣所，将伊宫殿个墙垣交喺仇敌手里；伊拉喺耶和华个殿里喧嚷，像严肃节期个日脚一样。主定意要毁坏锡安女子个城墙；伊拉出准绳，弗收回伊个手，弗施行毁灭；所以伊使外郭搭城墙一同哀哭；伊拉一同衰败。耶利米哀歌 2:1–8。
The Lord’s anger is represented as the “indignation of his anger,” and his anger was accomplished upon both the northern kingdom and southern kingdom of Israel. This is why the book of Daniel identifies a “first” and a “last” indignation. Jeremiah identifies a “line” that the Lord “hath stretched out,” when he exercised his anger towards his chosen people. That line is also referred to in second Kings.
主个忿怒，表明作“伊忿怒个恼恨”；伊个忿怒，落成功效于以色列个北国搭南国。故此，《但以理书》指出有一个“头一番”搭一个“末后一番”个恼恨。耶利米指出，主向伊所拣选个百姓发出忿怒辰光，曾“拉出”一条“准绳”。《列王纪下》里向也提着此条准绳。
And the Lord spake by his servants the prophets, saying, Because Manasseh king of Judah hath done these abominations, and hath done wickedly above all that the Amorites did, which were before him, and hath made Judah also to sin with his idols: Therefore thus saith the Lord God of Israel, Behold, I am bringing such evil upon Jerusalem and Judah, that whosoever heareth of it, both his ears shall tingle. And I will stretch over Jerusalem the line of Samaria, and the plummet of the house of Ahab: and I will wipe Jerusalem as a man wipeth a dish, wiping it, and turning it upside down. And I will forsake the remnant of mine inheritance, and deliver them into the hand of their enemies; and they shall become a prey and a spoil to all their enemies. 2 Kings 21:10–14.
主藉伊个仆人众先知讲：因为犹大王玛拿西行了该些可憎个事，所行个恶比伊以前个亚摩利人一切所行个还要厉害，又拿伊个偶像使犹大也陷入罪里；所以以色列个上主神如此讲：看哪，我要降祸勒耶路撒冷搭犹大，凡听见个人，两只耳朵都要发麻。我要拿量撒马利亚个准绳搭亚哈家个铅锤，拉勒耶路撒冷上；我也要揩净耶路撒冷，像人揩一只盘子一样，揩净了，再翻转过来扣倒。我要撇弃我产业所剩下来个人，交勒伊拉个仇敌手里；伊拉必做众仇敌个掠物搭抢夺。列王纪下 21:10–14。
The “line” of God’s indignation that is Moses’ “seven times,” was first stretched over the northern kingdom (the house of Ahab), and then over Judah. Another biblical term for the “seven times” that is derived from Leviticus twenty-six is the term “scattered”.
上帝盛怒个“準繩”，也就是摩西所講个“七倍”，起先是拉勒北國（亞哈家）身浪，後來又拉勒猶大身浪。聖經裏向，對於出自《利未記》二十六章个“七倍”，另有一個講法，就是“分散”。
Then I will walk contrary unto you also in fury; and I, even I, will chastise you seven times for your sins. And ye shall eat the flesh of your sons, and the flesh of your daughters shall ye eat. And I will destroy your high places, and cut down your images, and cast your carcases upon the carcases of your idols, and my soul shall abhor you. And I will make your cities waste, and bring your sanctuaries unto desolation, and I will not smell the savour of your sweet odours. And I will bring the land into desolation: and your enemies which dwell therein shall be astonished at it. And I will scatter you among the heathen, and will draw out a sword after you: and your land shall be desolate, and your cities waste. Then shall the land enjoy her sabbaths, as long as it lieth desolate, and ye be in your enemies’ land; even then shall the land rest, and enjoy her sabbaths. As long as it lieth desolate it shall rest; because it did not rest in your sabbaths, when ye dwelt upon it. Leviticus 26:28–35.
故此，我也要发烈怒，行事同恁相反；我，我自家，要为恁个罪，责罚恁七倍。恁要吃自家儿子个肉，也要吃自家囡儿个肉。我要毁坏恁个丘坛，砍倒恁个日像，把恁个尸首抛勒恁偶像个尸首浪；我个心必要厌恶恁。我要使恁个城邑荒凉，使恁个圣所荒废；恁馨香个气味，我也弗再闻。我要使其块地荒芜；住勒其浪个仇敌看见，也要惊骇。我要把恁分散勒列邦当中，也要拔刀追赶恁；恁个地要荒芜，恁个城邑要荒凉。其辰光，地要享受伊个安息；当地荒废，恁住勒仇敌之地个辰光，地就要歇息，享受伊个安息。当地荒废个一切辰光，伊都要歇息；因为恁住勒其浪个辰光，伊勒恁安息日里并呒没得着安息。利未记 26:28–35。
The scattering among the heathen was fulfilled for Daniel when he was carried as a slave into Babylon, at the captivity of Jehoiakim. Then, while Daniel was in the “enemies’ land” the land rested and enjoyed “her sabbaths.” Second Chronicles informs us that the period of time was the seventy years of Jeremiah, which Daniel came to recognize in chapter nine.
分散勒列邦當中，對但以理來講，係佢當約雅敬被擄個辰光，做奴僕押到巴比倫去個辰光應驗了。迭辰光，當但以理還勒「仇敵之地」個辰光，彼塊地就得著安息，享用「伊個安息年」。歷代志下告訴阿拉，迭段辰光就係耶利米所講個七十年；但以理到第九章裡向纔認出來。
And them that had escaped from the sword carried he away to Babylon; where they were servants to him and his sons until the reign of the kingdom of Persia: To fulfil the word of the Lord by the mouth of Jeremiah, until the land had enjoyed her sabbaths: for as long as she lay desolate she kept sabbath, to fulfil threescore and ten years. Now in the first year of Cyrus king of Persia, that the word of the Lord spoken by the mouth of Jeremiah might be accomplished, the Lord stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying, Thus saith Cyrus king of Persia, All the kingdoms of the earth hath the Lord God of heaven given me; and he hath charged me to build him an house in Jerusalem, which is in Judah. Who is there among you of all his people? The Lord his God be with him, and let him go up. 2 Chronicles 36:20–23.
伊將遐啲脫離刀劍个人擄到巴比倫去；佢拉成爲伊同伊子孫个僕役，直到波斯國掌權个時辰：爲着應驗主藉耶利米口所講个話，直到土地享受伊个安息；因爲伊荒涼个辰光，伊就守安息，直到滿了七十年。到波斯王古列元年，爲着叫主藉耶利米口所講个話得着成就，主激動波斯王古列个靈，叫伊通告伊全國，也寫成詔書，講：波斯王古列如此講，天上个主上帝已經將地上萬國賜給我；伊又吩咐我，叫我在猶大个耶路撒冷替伊建造殿宇。伊百姓中間有啥人屬於伊呢？願主——伊个上帝——與伊同在，叫伊上去。歷代志下 36:20–23。
The term “scattering” is a symbol of the “seven times.” The judgment of Nebuchadnezzar of “seven times” living as a beast, typified the judgment of Belshazzar, as represented by the mystical words upon the wall, “mene, mene, tekel upharsin.” Belshazzar’s judgment was represented by the handwriting that equated to twenty-five hundred and twenty, the same number of days that Nebuchadnezzar lived like a beast, and the same number of years represented with the “seven times” of Leviticus twenty-six.
“分散”箇名詞，係“七時”个一種表號。尼布甲尼撒受審判，經歷“七時”像野獸恁般生活，預表伯沙撒个審判；伯沙撒个審判，乃藉牆壁浪向彼些奧祕个字句所表明，就是：“mene, mene, tekel upharsin。”伯沙撒个審判，係藉彼手寫个字所表明；其數值等於二千五百二十，這正是尼布甲尼撒像野獸恁般生活个日數，也就是利未記二十六章內“七時”所表明个同一個年數。
The judgment of Belshazzar, that was typified by the judgment of Nebuchadnezzar, was symbolically represented by the “seven times,” and both of those judgments represented a “fall of Babylon,” which is the symbol of the second angel’s message. The first fall of Babylon was when Nimrod’s tower was brought down.
伯沙撒个审判，乃系预表于尼布甲尼撒个审判，且借着“七时”来象征表明；而此两样审判，侪代表“巴比伦个倾倒”，即第二位天使信息个表号。巴比伦头一遭个倾倒，乃系宁录个塔被拆倒个辰光。
And the whole earth was of one language, and of one speech. And it came to pass, as they journeyed from the east, that they found a plain in the land of Shinar; and they dwelt there. And they said one to another, Go to, let us make brick, and burn them thoroughly. And they had brick for stone, and slime had they for mortar. And they said, Go to, let us build us a city and a tower, whose top may reach unto heaven; and let us make us a name, lest we be scattered abroad upon the face of the whole earth. And the Lord came down to see the city and the tower, which the children of men builded. And the Lord said, Behold, the people is one, and they have all one language; and this they begin to do: and now nothing will be restrained from them, which they have imagined to do. Go to, let us go down, and there confound their language, that they may not understand one another’s speech. So the Lord scattered them abroad from thence upon the face of all the earth: and they left off to build the city. Genesis 11:1–8.
全地侪是一种言语，一样口音。彼众自东方迁徙个辰光，觅着示拿地有一爿平原，就住勒许里。伊拉相互讲：“来罢，我拉做砖坯，拿伊烧透。” 伊拉就拿砖代石，拿沥青代灰泥。伊拉又讲：“来罢，我拉造一座城并一座塔，塔顶要通着天；我拉也好替自家立个名，省得分散勒全地个面上。” 主降临，要看世人所造个城并塔。主讲：“看哪，彼众原是一体，大家侪是一种言语；如今伊拉开头做此事；此后凡伊拉心里所图谋个，就呒没啥能拦阻伊拉了。来罢，我拉下去，勒许里变乱伊拉个言语，叫伊拉彼此弗懂得对方个话。” 于是主从许里拿伊拉分散勒全地个面上；伊拉就停工，弗再造城。创世记 11:1–8。
At the judgment of Babel, which was the judgment of Nimrod, the Lord “scattered” Nimrod’s rebels across the “face of the whole earth.” Nimrod and his cohorts knew their rebellion would cause them to be scattered, for they had said the motivation for building the tower and city was to “make us a name, lest we be scattered abroad upon the face of the whole earth.”
巴別所受个審判，也就是寧錄所受个審判之辰，主將寧錄个悖逆之眾「分散」到「全地个面上」。寧錄並伊个同黨曉得，伊拉个悖逆會致使伊拉被分散；因為伊拉曾講，建造該塔並該城个動機，乃是要「替我拉立个名，免得我拉分散在全地个面上。」
A “name” prophetically is a symbol of character. The character that Nimrod and his cohorts established is represented by their works, for by the fruits you shall know the character. The fruit of Nimrod’s rebellion, and therefore the symbol of his character, was the construction of the tower and the city. A “tower” is a symbol of a church, and a “city” is a symbol of a state. The name of Nimrod’s rebels, which represents their character, was the combination of church and state, which is also symbolically represented as the image of the beast.
先知預言裏个「名」，乃是品格个象徵。寧錄及其同夥所建立个品格，乃由伊拉个行爲所表明；因爲憑着果子，儂就曉得其品格。寧錄背叛所結个果子，因此也就是其品格个象徵，乃是建造該座塔同該座城。「塔」是教會个象徵，「城」是國家个象徵。寧錄叛逆者个名，亦即表徵伊拉品格个名，就是教會同國家个結合；此亦以象徵个方式表現爲獸个像。
The passage identifying the fall of Babel has the expression “go to” repeated three times. The third is when God brings the judgment of confounding their language, and scattering them abroad. The first “go to” was the preparation for the second “go to,” when they constructed their city and tower. When they had accomplished their work during the history of the second expression of “go to,” God came down to visually consider their rebellion. The third “go to,” was judgment, and the second “go to” was a visual test. The first “go to” represents their first failure, and prophetically the three times “go to” is expressed identifies the three-step testing process of the everlasting gospel. There is much more information in the testimony of Nimrod’s rebellion and fall, but we are simply identifying that the first time Babylon (Babel) fell, the symbol of “seven times,” as represented by the “scattering,” is identified. Nimrod’s judgment was represented by a scattering, Nebuchadnezzar’s by “seven times” and Belshazzar’s by “twenty-five hundred and twenty”.
指出巴别倾倒个经文段落里，“去来”个讲法重复了三遍。第三遍，乃是上帝施行审判，叫伊拉个言语变乱，也叫伊拉分散到各处个辰光。头一遍“去来”，是为着第二遍“去来”作准备；第二遍，就是伊拉建造城与塔个辰光。等到伊拉在第二遍“去来”所表明个历史阶段里做成了伊拉个工，上帝就降临下来，亲眼察看伊拉个悖逆。第三遍“去来”是审判，第二遍“去来”是一个视觉上个试验。头一遍“去来”表明伊拉头一次个失败；从预言个意义来说，“去来”三次个出现，正是表明永远福音三步试验个过程。关于宁录个悖逆与倾倒个见证，还有许多更多个信息；不过阿拉这里只是指出，巴比伦（巴别）头一趟倾倒个辰光，“七次”个表号——就是借着“分散”所代表个——已经被指明出来。宁录个审判，是用分散来表明；尼布甲尼撒个，是用“七次”来表明；伯沙撒个，是用“二千五百二十”来表明。
The signature of the Alpha and Omega identifies that the line of prophecy represented by chapters four and five, is the latter rain message of the second angel and Midnight Cry. The line begins with the fall of Babylon represented by Nebuchadnezzar, identifying 1798, which is when spiritual Babylon (the papacy) fell the first time. Then at the end of the line, Belshazzar’s Babylon falls, marking the beginning of the progressive fall of spiritual Babylon (the papacy again), beginning at the Sunday law crisis. There are two witnesses of the fall of Babylon at the beginning of the line and two witnesses at the end of the line. Prophetic logic recognizes the signature of the great Beginning and Ending, while seeing the subject of Babylon’s fall testified to by four witnesses in the line represented by Daniel chapters four and five.
阿爾法佮俄梅伽个印記指明：第四章佮第五章所表明个預言線，乃是第二位天使佮半夜呼聲个後雨信息。該條線起首於巴比倫个傾倒，就是尼布甲尼撒所表明个巴比倫之敗落，指向1798年，彼辰屬靈个巴比倫（教皇制）頭一遍傾倒。然後，到該條線个末了，伯沙撒个巴比倫傾倒，標誌屬靈个巴比倫（還是教皇制）漸進性傾倒个開始，此開始乃自星期日法案危機而起。於該條線个起頭，有兩個見證人見證巴比倫个傾倒；於該條線个末了，也有兩個見證人。預言个邏輯認得偉大个起頭佮末了个印記，同時看見巴比倫傾倒此一主題，在但以理書第四章佮第五章所表明个線中，由四個見證人作見證。
In the type and antitype relationship of Nebuchadnezzar and Belshazzar, when aligned with the last days, we find the earth beast in its lamblike condition represented by Nebuchadnezzar, and then, when it speaks as a dragon, we see Belshazzar. We see in the prophetic relationship, the Republican horn being led by the Constitution of the United States represented by Nebuchadnezzar, and the overturning of the Constitution represented by Belshazzar. We will also see Nebuchadnezzar as a wise virgin and Belshazzar as a foolish virgin.
拿布甲尼撒同伯沙撒个预表同应验个关系，若对准末后个日子来看，阿拉就看见地上个兽处勒像羔羊个光景里，系由拿布甲尼撒所表明；随后，当伊开口像龙辰光，阿拉就看见伯沙撒。阿拉勒预言个关系当中也看见，共和党个角，由美利坚合众国宪法所引领，系由拿布甲尼撒所表明；而宪法个推翻，系由伯沙撒所表明。阿拉还要看见，拿布甲尼撒乃是个聪明个童女，伯沙撒乃是个愚拙个童女。
We will continue our consideration of Daniel chapters four and five in the next article.
阿拉会勒下篇文章里向继续考察《但以理书》第四章搭第五章。
“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.
「伯沙撒曾經得著過許多機會，去曉得並遵行上帝个旨意。伊看見伊个祖父尼布甲尼撒從人間个交往當中被逐出去；伊也看見，嗰位賜伊聰明个主，將嗰位驕傲君王所自誇个才智收去。伊又看見王從伊个國中被趕逐出去，變做田野走獸个伴侶。毋過，伯沙撒貪愛宴樂並自我榮耀，將伊本當永勿可忘記个教訓抹煞脫；伊所犯个罪，與嗰些引來尼布甲尼撒顯著審判个罪相類。上帝恩慈所賜伊个機會，伊都白白浪費脫，竟忽略仔利用手邊所有个機會，去認識真理。『我當做甚麼，纔可以得救？』——這一個問題，嗰位偉大卻愚昧个王，竟冷淡淡地放過去。」
“This is the danger of heedless, reckless youth today. The hand of God will awaken the sinner as it did Belshazzar, but with many it will be too late to repent.
“箇就是今朝輕忽、魯莽靑年个危險。上帝个手要喚醒罪人，像伊曾經喚醒伯沙撒一樣；毋過對許多人來講，到辰光悔改已經太晏了。 ”
“The ruler of Babylon had riches and honour, and in his haughty self-indulgence he had lifted himself up against the God of heaven and earth. He had trusted in his own arm, not supposing that any would dare to say, ‘Why doest thou this?’ But as the mysterious hand traced letters on the wall of his palace, Belshazzar was awed and silenced. In a moment he was completely shorn of his strength and humbled as a child. He realized that he was at the mercy of One greater than Belshazzar. He had been making sport of sacred things. Now his conscience was awakened. He realized that he had had the privilege of knowing and doing the will of God. The history of his grandfather stood out as vividly before him as the writing on the wall.” Bible Echo, April 25, 1898.
「巴比倫个統治者有財富，也有榮耀；伊喺驕矜自縱之中，竟高抬自家，敵擋天地个上帝。伊倚靠自家个膀臂，弗曾料想到有人敢講：『儂為啥事體恁做？』毋過，當隻神祕个手喺伊宮殿个牆壁浪寫出字句辰光，伯沙撒就驚惶失聲，啞口無言。一霎時之間，伊个力量完全消散，像小囡一樣被降卑。伊曉得，自家是落喺一位比伯沙撒更大者个手裡。伊一向拿神聖个物事來取笑戲弄；而今伊个良心被喚醒了。伊明白，自家原有福分得以曉得、也當遵行上帝个旨意。伊祖父个歷史，喺伊面前顯現得像牆壁浪个字一樣鮮明。」《Bible Echo》，1898年4月25日。