Nebuchadnezzar represents the beginning of Adventism, the beginning of the United States, the beginning of the Protestant horn and the beginning of the Republican horn. Belshazzar represents the end of all these lines.
尼布甲尼撒表明基督复临安息日会个开端，美国个开端，新教角个开端，搭共和党角个开端。伯沙撒表明迭一切线个终结。
Nebuchadnezzar represents the history of the first and second angels’ messages from 1798, through to 1844, and the beginning of God’s investigative judgment. His testimony parallels Daniel chapter one. Belshazzar represents the history of the third angel’s message from 1989, through to the Sunday law, and the beginning of God’s executive judgment. His testimony parallels Daniel chapters one through three.
尼布甲尼撒表象自 1798 年起，直至 1844 年并上帝查案审判起首个头一位同第二位天使信息个历史。伊个见证同《但以理书》第一章相平行。伯沙撒表象自 1989 年起，直至星期日法令并上帝执行审判起首个第三位天使信息个历史。伊个见证同《但以理书》第一至第三章相平行。
Nebuchadnezzar marks the end of the “seven times” that came upon the northern kingdom of Israel in 1798, when his kingdom was restored unto him after living with the heart of a beast. His testimony continues until the opening of the investigative judgment at the end of the “seven times,” that came upon the southern kingdom of Judah in 1844. In his testimony the word “hour” represents the judgment hour message of the first angel, and then again, it represents the arrival of that message. The “hour” in his testimony marks both 1798, and 1844, which both represent the conclusion of the first indignation and the last indignation respectively.
尼布甲尼撒表明，臨到以色列北國个「七期」於一七九八年告終；其時，伊活勒像獸个心性以後，伊个國復歸於伊。伊个見證一直延續到臨到猶大南國个「七期」終結之時、即一八四四年查案審判个開啟。喺伊个見證當中，「時辰」一詞表明第一位天使个審判時辰信息；隨後，佢又表明該信息个來到。「時辰」喺伊个見證裡，既標誌一七九八年，也標誌一八四四年；兩者分別表明第一次惱怒同末後惱怒个終結。
Belshazzar’s end is marked by the mystical handwriting that equates to twenty-five hundred and twenty. The “seven times,” whether represented as an “hour,” a “scattering,” or “twenty-five hundred and twenty,” are a symbol of judgment. Nimrod’s judgment was a “scattering,” Nebuchadnezzar’s was “seven times,” and Belshazzar’s was twenty-five hundred and twenty. When Nebuchadnezzar judged the three worthies, he had the furnace heated “seven times,” above normal.
伯沙撒个结局，系由一种奥秘个手写字所标明；此字所当个，就是二千五百二十。“七期”，无论系用“一时”、抑或“分散”、抑或“二千五百二十”来表明，侪是审判个象征。宁录个审判乃是“一次分散”；尼布甲尼撒个审判乃是“七期”；伯沙撒个审判乃是二千五百二十。当尼布甲尼撒审判三位忠贞者个辰光，伊曾命火炉比常例加热“七倍”。
The judgment of the “seven times” is marked at the arrival of the first message, and the arrival of the third message. The end of Millerite Adventism in 1863 begins with the rejection of the doctrine of the “seven times,” and one hundred and twenty-six years later in 1989, “the time of the end” for the history of the third angel arrived. One hundred and twenty-six is a symbol of the “seven times”; so the end of the movement of the first angel in 1863, until the beginning of the movement of the third angel in 1989, is bridged together by the “seven times” by the symbolic one hundred and twenty-six.
“七倍”个审判，㑚第一个信息来到辰光，搭第三个信息来到辰光，就拨记号出来。1863年米勒派复临运动个结束，是从拒绝“七倍”个道理开始个；过了一百二十六年，到1989年，属第三位天使历史个“末后个时辰”就来到哉。一百二十六是“七倍”个象征；所以，1863年第一位天使运动个结束，到1989年第三位天使运动个开始，中间是用象征性个一百二十六，借“七倍”联络起来个。
Yet the testimony of Belshazzar’s fall in Daniel chapter five, teaches that no one can see the judgment of the “seven times,” even though it is written upon the “wall”. For the Republican horn, the judgment is written on Thomas Jefferson’s “wall of separation of church and state” that is removed in chapter five of Daniel. For the true Protestant horn, the judgment is written on the two sacred charts that are hung upon the “wall” in order that those who read it may run. But in the blindness of Laodicea the words are indiscernible. In both cases, the words of judgment represent that both the true Protestant and Republican horns are weighed in the balances, and found wanting. The story of Belshazzar has a message for the Republican horn, representing the nations of the world.
然而，《但以理书》第五章里伯沙撒倾覆个见证教训人：即便审判写勒“墙”浪，也无人能看出“七次”个审判。对共和党个角来说，这审判写勒托马斯·杰斐逊个“政教分离之墙”浪；此墙勒《但以理书》第五章中被除去。对真正个新教角来说，这审判写勒两幅神圣个图表浪；此图表挂勒“墙”浪，为着叫读个人可以奔跑。然而，勒老底嘉个瞎眼之中，这些审判个言辞却无法辨明。勒两种情形里，审判个话都表明：真正个新教角搭共和党个角都被放勒天平里称过，显出亏欠。伯沙撒个故事对于共和党个角有一则信息；此角乃表征世上列国。
“In the history of Nebuchadnezzar and Belshazzar, God speaks to nations of today.” Signs of the Times, July 20, 1891.
「喺尼布甲尼撒搭伯沙撒个歷史裡， 神向今朝个列國講話。」《時兆》，1891年7月20日。
The story of Belshazzar also has a message for the Protestant horn, representing the people of the world.
伯沙撒个故事，也向代表世上众民个新教之角发出一则信息。
“In the history of Nebuchadnezzar and Belshazzar, God speaks to the people of today.” Bible Echo, September 17, 1894.
「㱚尼布甲尼撒同伯沙撒个历史里， 神对今朝个人讲说话。」《Bible Echo》，1894年9月17日。
The sin of Belshazzar represents the sin of both horns of the earth beast. The sin of either of the horns is found in their rejection of their foundational truths, while having full knowledge of those truths. The Republican horn is held accountable to the light of the Constitution, and the beginning history when that divine document was produced, but has since been progressively rejected. When the nation speaks as a dragon the symbolic wall of separation of church and state will have been removed. For the true Protestant horn, the light from the history of the first and second angels’ messages, when the foundations were established, has been progressively rejected, and will continue to be increasingly rejected, until the “wall” of God’s law will also, ultimately be rejected.
伯沙撒个罪，预表地兽两只角个罪。两只角无论哪一只，伊拉个罪都显明辣：伊拉明明全然晓得自家个根基真理，却反倒弃绝之。共和党个角，要按宪法之光，并按彼个神圣文献初初制定辰光个开头历史受审；然而此后，此光已渐次被弃绝。及至国家开口如龙，政教分离个象征之墙便已被拆除。至于真正新教个角，从第一位同第二位天使信息个历史里所发出来个光——就是根基被建立个辰光——也已渐次被弃绝，并且还要越来越被弃绝，直到上帝律法个“墙”末后也终必被弃绝。
“The prophet here describes a people who, in a time of general departure from truth and righteousness, are seeking to restore the principles that are the foundation of the kingdom of God. They are repairers of a breach that has been made in God’s law—the wall that He has placed around His chosen ones for their protection, and obedience to whose precepts of justice, truth, and purity is to be their perpetual safeguard.
先知㑚搭描述一班百姓：勒个普遍背离真理搭公义个辰光里，佢拉正寻求恢复作为上帝国度根基个原则。佢拉是修补上帝律法所遭破口个人——勒道律法里，上帝为着保护伊所拣选个人所设立个墙垣；而顺服其中关于公义、真理搭纯洁个诫命，也该成为佢拉永久个保障。
“In words of unmistakable meaning the prophet points out the specific work of this remnant people who build the wall. ‘If thou turn away thy foot from the Sabbath, from doing thy pleasure on My holy day; and call the Sabbath a delight, the holy of the Lord, honorable; and shalt honor Him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words: then shalt thou delight thyself in the Lord; and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob thy father: for the mouth of the Lord hath spoken it.’ Isaiah 58:13, 14.” Prophets and Kings, 677, 678.
「先知用意義分明、弗容誤解个說話，指出此等築牆个餘民所當行个特別工作。『若儂因安息日勒住儂个腳步，弗喺我聖日行儂自家个喜好；若稱安息日為可喜樂个日，稱耶和華个聖日為可尊榮个；且尊敬此日，弗行儂自家个道路，弗尋儂自家个喜好，也弗講儂自家个閒話；恁末儂就會因耶和華得著喜樂；我也要使儂駕行勒地个高處，又以儂祖雅各个產業養育儂；因為耶和華个口已經講過了。』以賽亞書58:13, 14。」《先知與君王》，677, 678。
The biblical methodology revealed by angels to William Miller, represents God’s prophetic laws, and unlike ancient Israel, modern Israel was to be the depositaries of not only the law of the Ten Commandments, but also the prophecies.
由天使向威廉・米勒所啟示个《聖經》方法，表明上帝个預言律法；現代以色列弗同古代以色列，伊拉奉託保管个，弗單單是十誡个律法，也包括預言。
“God has called His church in this day, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth, the messages of the first, second, and third angels, He has separated them from the churches and from the world to bring them into a sacred nearness to Himself. He has made them the depositaries of His law and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world. The three angels of Revelation 14 represent the people who accept the light of God’s messages and go forth as His agents to sound the warning throughout the length and breadth of the earth. Christ declares to His followers: ‘Ye are the light of the world.’ To every soul that accepts Jesus the cross of Calvary speaks: ‘Behold the worth of the soul: “Go ye into all the world, and preach the gospel to every creature.’” Nothing is to be permitted to hinder this work. It is the all-important work for time; it is to be far-reaching as eternity. The love that Jesus manifested for the souls of men in the sacrifice which He made for their redemption, will actuate all His followers.” Testimonies, volume 5, 455.
「上帝㑚今朝呼召伊个教会，正如伊当年呼召古代以色列一样，要佇地上立定做光。伊借着真理这把有大能个利刀，藉着头一位、第二位、第三位天使个信息，将佢拉从众教会并世界里分别出来，带佢拉进入同伊自己神圣而亲近个关系。伊使佢拉成为伊律法个保管者，又将适用于此时个伟大预言真理托付拨佢拉。正如交托拨古代以色列个圣言一样，这些也係一项神圣个托付，爱传达拨世界。启示录第十四章个三位天使，代表接受上帝信息之光、并出去做伊使者、将警告传遍全地各处个人。基督向伊个跟从者宣告：『你拉係世界个光。』凡接受耶稣个每一个灵魂，髑髅地个十字架便向伊讲：『看哪，灵魂个价值何等大：“你拉往普天下去，传福音拨万民听。』任何事都弗可容许来拦阻这项工作。此係今世最紧要个工作；其影响爱远及永世。耶稣为救赎人类而献上自己时，向人灵所显明个爱，将要激动伊一切个跟从者。」《Testimonies》卷五，455。
The “great truths of prophecy,” which were delivered by angels, and established through the work of William Miller, are “a sacred trust to be communicated to the world.” The law of the Ten Commandments, the laws of nature, the laws of health and the laws of prophetic study were given by the same Great Lawgiver, and to reject one Commandment is to reject them all. The rejection of the methodology given to William Miller began a progressive rebellion, that ultimately will lead to Adventism rejecting the seventh-day Sabbath.
由天使所傳遞、並藉威廉・米勒个工作所建立个「預言底大真理」，乃是「一項神聖个託付，當傳達俾世界」。十條誡命个律法、自然个律法、健康个律法並預言研究个法則，攏是同一位偉大立法者所賜；若棄絕其中一條誡命，便是棄絕其全部。對付交俾威廉・米勒个方法論个拒絕，開頭了一場漸進个悖逆，末了終必引到復臨信仰棄絕第七日安息日。
“The Lord has a controversy with his professed people in these last days. In this controversy men in responsible positions will take a course directly opposite to that pursued by Nehemiah. They will not only ignore and despise the Sabbath themselves, but they will try to keep it from others by burying it beneath the rubbish of custom and tradition. In churches and in large gatherings in the open air, ministers will urge upon the people the necessity of keeping the first day of the week. There are calamities on sea and land: and these calamities will increase, one disaster following close upon another; and the little band of conscientious Sabbath-keepers will be pointed out as the ones who are bringing the wrath of God upon the world by their disregard of Sunday.
「主末後个日腳，對伊自家所認个子民有爭訟。勒此場爭訟裡，居勒責任地位个人，會行一條路，正正對煞尼希米所行个路。伊拉弗單自家忽略安息日、看輕安息日，還要想法設法攔阻別人遵守，拿安息日埋勒風俗搭傳統个瓦礫底下。勒教會裡，並勒露天个大聚會中，傳道人要向百姓力勸，講守一禮拜頭一日个必要。海上搭陸地上有災殃；此等災殃還要加增，一場災禍挨一場災禍緊跟上來；而一小隊憑良心守安息日个人，會畀人指點出來，當作伊拉因為弗顧禮拜日，致使上帝个忿怒臨到世界个那些人。」
“Satan urges this falsehood that he may take the world captive. It is his plan to compel men to accept errors. He takes an active part in the promulgation of all false religions, and will stop at nothing in his efforts to enforce erroneous doctrines. Under a cloak of religious zeal, men, influenced by his spirit, have invented the most cruel tortures for their fellow-men, and have inflicted the most awful sufferings upon them. Satan and his agents have the same spirit still; and the history of the past will be repeated in our day.
“撒但催迫者种虚假之说，好叫伊捉牢全世界做俘虏。者是伊个计划，要强逼人接受谬误。伊积极参与一切假宗教个传播，为着强行推行错误教义，伊啥么都做得出。披着宗教热忱个外衣，受伊个灵影响个人，替伊拉同类发明了最残酷个刑罚，也把最可怕个痛苦加诸在伊拉身上。撒但搭伊个差役，到如今仍旧是同一样个灵；过去个历史，到我拉者个时代还要重演。”
“There are men who have set their minds and will to accomplish evil; in the dark recesses of their hearts they have resolved what crimes they will commit. These men are self-deceived. They have rejected God’s great rule of right, and in its stead have erected a standard of their own, and comparing themselves with this standard they pronounce themselves holy. The Lord will permit them to reveal what is in their hearts, to act out the spirit of the master that controls them. He will let them show their hatred of his law in their treatment of those who are loyal to its requirements. They will be actuated by the same spirit of religious frenzy that goaded on the mob that crucified Christ; church and State will be united in the same corrupt harmony.
“有些人定意、立志要做恶；㑚拉勒心里个幽暗深处，早已打定主意要犯啥个罪。此等人是自家欺哄自家。伊拉弃绝了上帝伟大个公义法则，反倒树起一条自家个准绳；拿自家同此准绳一比，便宣判自家是圣洁个。主会容伊拉显露出伊拉心里所有个，照掌管伊拉个主人个灵去行事。伊会让伊拉在对待忠于祂律法要求个人个辰光，显明伊拉对祂律法个憎恨。伊拉会受同一样宗教狂热个灵所驱使；当年正是此灵煽动群众，将基督钉十字架。教会同国家也会联合起来，落勒同样败坏个和谐里。”
“The church of today has followed in the steps of the Jews of old, who set aside the commandments of God for their own traditions. She has changed the ordinance, broken the everlasting covenant, and now, as then, pride, unbelief, and infidelity are the result. Her true condition is set forth in these words from the song of Moses: ‘They have corrupted themselves, their spot is not the spot of his children; they are a perverse and crooked generation. Do ye thus requite the Lord, O foolish people and unwise? is not he thy father that hath bought thee? hath he not made thee, and established thee?’” Review and Herald, March 18, 1884.
“今朝个教会蹑牢古犹太人个脚踪，为了自家个遗传，就撇开了上帝个诫命。伊已经改了定例，破坏了永远个约；如今，也像当时一样，骄傲、弗信并背道，就是其结果。伊真正个光景，显明勒摩西之歌个这些话里：‘伊拉自家败坏了自家；伊拉个玷污，弗是主儿女个玷污；伊拉是一代乖僻弯曲个人。愚昧无知个百姓啊，侬拉就这样报答耶和华么？伊弗是买赎侬个父么？伊弗是造了侬，也坚立了侬么？’”《Review and Herald》，1884年3月18日。
The ultimate rejection of truth by Adventism occurs at the Sunday law, as Adventism repeats the history of ancient Israel, when “actuated by the same spirit of religious frenzy that goaded on the mob that crucified Christ; church and State will be united in the same corrupt harmony.” The progressive rebellion of Adventism is represented in Ezekiel chapter eight, with four escalating abominations, that prophetically mark the four generations of Adventism that began in 1863. The final abomination is when the leaders of Jerusalem bow down to the sun.
复临信徒会对真理个末后弃绝，发生勒礼拜日法令临到之辰；其时复临信徒会重演古代以色列个历史，正如“受着同一种宗教狂热之灵个驱使，就是彼时煽动群氓将基督钉十字架个那一种；教会搭国家要联合于同样败坏个和谐之中。” 复临信徒会渐进个背叛，表现勒《以西结书》第八章里向个四重层层加深之可憎之事；此四样先知性个记号，标明自一八六三年开始个复临信徒会四代人。末后一重可憎之事，就是耶路撒冷个领袖向太阳下拜。
And he brought me into the inner court of the Lord’s house, and, behold, at the door of the temple of the Lord, between the porch and the altar, were about five and twenty men, with their backs toward the temple of the Lord, and their faces toward the east; and they worshipped the sun toward the east. Then he said unto me, Hast thou seen this, O son of man? Is it a light thing to the house of Judah that they commit the abominations which they commit here? for they have filled the land with violence, and have returned to provoke me to anger: and, lo, they put the branch to their nose. Therefore will I also deal in fury: mine eye shall not spare, neither will I have pity: and though they cry in mine ears with a loud voice, yet will I not hear them. Ezekiel 8:16–18.
伊就带我进到主殿个内院；看哪，正在主个殿门口，廊子搭祭坛中间，约有二十五个人，背向主个殿，面向东头，朝东敬拜日头。伊就对我讲：“人子啊，侬看见了么？犹大家行勒此地个该厌恶事，难道还是小事么？因为伊拉使遍地充满强暴，又转回激我发怒；看哪，伊拉拿树枝挨到鼻头上。所以，我也要凭烈怒行事；我个眼必不顾惜，我也弗怜悯；伊拉虽用大声音向我耳中呼喊，我总弗听伊拉。”以西结书 8:16–18。
The judgment that is brought about at that time is illustrated in the “hour” of Belshazzar’s judgment.
到該辰光所引起个審判，喺伯沙撒受審判个「時辰」裡向人顯明。
Belshazzar the king made a great feast to a thousand of his lords, and drank wine before the thousand. Belshazzar, whiles he tasted the wine, commanded to bring the golden and silver vessels which his father Nebuchadnezzar had taken out of the temple which was in Jerusalem; that the king, and his princes, his wives, and his concubines, might drink therein. Then they brought the golden vessels that were taken out of the temple of the house of God which was at Jerusalem; and the king, and his princes, his wives, and his concubines, drank in them. They drank wine, and praised the gods of gold, and of silver, of brass, of iron, of wood, and of stone. In the same hour came forth fingers of a man’s hand, and wrote over against the candlestick upon the plaister of the wall of the king’s palace: and the king saw the part of the hand that wrote. Then the king’s countenance was changed, and his thoughts troubled him, so that the joints of his loins were loosed, and his knees smote one against another. The king cried aloud to bring in the astrologers, the Chaldeans, and the soothsayers. And the king spake, and said to the wise men of Babylon, Whosoever shall read this writing, and shew me the interpretation thereof, shall be clothed with scarlet, and have a chain of gold about his neck, and shall be the third ruler in the kingdom. Then came in all the king’s wise men: but they could not read the writing, nor make known to the king the interpretation thereof. Then was king Belshazzar greatly troubled, and his countenance was changed in him, and his lords were astonied. Daniel 5:1–9.
伯沙撒王为伊一千个大臣摆设大筵席，喺这一千人面前饮酒。伯沙撒尝着酒辰光，就吩咐人将伊父尼布甲尼撒从耶路撒冷个殿里掠来个金器银器拿来，好叫王并伊个大臣、妃嫔、姬妾用仔来饮酒。于是人就将从耶路撒冷上帝殿里拿出来个金器搬来；王同伊个大臣、妃嫔、姬妾，就用仔来饮酒。伊拉饮酒，赞美金、银、铜、铁、木、石个神。正在当时，就有一个人手个指头显出来，对着灯台，喺王宫墙上个灰泥上写字；王看见写字个手个部分。王个脸色随即改变，心思惊惶，甚至腰骨发软，两个膝盖彼此相碰。王大声呼叫，叫人将术士、迦勒底人并占卜个带进来。王对巴比伦个智慧人讲：无论啥人能读这写字，并将其中个讲解告诉我，就要给伊穿上紫袍，颈项里戴金链，喺国中位列第三。于是王一切智慧人都进来；只是伊拉既不能读这写字，也不能将讲解告诉王。伯沙撒王就越发惊惶，脸色改变，伊个大臣也都惊愕。〈但以理书 5:1–9〉
In the “same hour” that Belshazzar’s judgment arrived, Shadrach, Meshach and Abednego were cast into the furnace that had been heated “seven times” hotter than normal.
當伯沙撒个審判喺「同一時辰」臨到个辰光，沙得拉、米煞、亞伯尼歌也仔被擲進一座比平常加熱了「七倍」个火爐裡。
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 music, 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. 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. Daniel 3:15–19.
现今若是倷预备好了，到倷一听见号角、笛、琴、三角琴、瑟、箫，以及各样乐器个声音，就俯伏敬拜我所立个金像；也罢。若弗敬拜，立时就要被扔进烈火个火炉当中；有啥个神能从我手里救倷出来呢？沙得拉、米煞、亚伯尼歌回答王说：尼布甲尼撒啊，关于这件事，阿拉用弗着回覆倷。若是如此，阿拉所事奉个上帝，能从烈火个火炉里救阿拉，也必从倷手里救阿拉出来，王啊。即或弗然，王啊，也请倷晓得：阿拉决弗事奉倷个神，也决弗敬拜倷所立个金像。于是尼布甲尼撒盛怒满胸，对沙得拉、米煞、亚伯尼歌个面色都变了；因此下令，吩咐人把火炉烧热，比平常更加七倍。Daniel 3:15–19.
The “hour” of judgment for Belshazzar is the same “hour” of judgment for Shadrach, Meshach and Abednego, and in both lines “seven times” are represented as the symbol of that judgment. The three worthies are representing the two witnesses that ascend with clouds into heaven as the ensign in the “hour” of the great earthquake at the Sunday Law, and Belshazzar represents the judgment of national ruin that is brought upon the earth beast in the very same “hour.”
伯沙撒受审判个“时辰”，就是沙得拉、米煞、亚伯尼歌受审判个同一个“时辰”；勒两条线当中，“七次”都表明作为该审判个象征。勒三位忠贞之人，所代表个就是两位见证人；伊拉勒星期日法案辰光大地震个“时辰”当中，作为旗号，同云升到天上去。伯沙撒则代表国家倾覆个审判；勒审判也正正在同一个“时辰”临到地兽。
We will continue our study of Belshazzar’s judgment in the next article.
下篇文章里，𠳐要继续研读伯沙撒所受个审判。
“I am deeply exercised in mind in reference to the low standard of piety among our people. And when I think of the woes passed on Capernaum, I think of how much heavier will come the condemnation upon those who know the truth and have not walked according to the truth, but in the sparks of their own kindling. In the night seasons I am addressing the people in a very solemn manner, beseeching them to ask their own consciences; What am I? Am I a Christian, or am I not? Is my heart renewed? Has the transforming grace of God moulded my character? Are my sins repented of? Are they confessed? Are they forgiven? Am I one with Christ as he is one with the Father? Do I hate what I once loved? Do I now love what I once hated? Do I count all things but loss for the excellency of the knowledge of Christ Jesus? Do I feel I am the purchased possession of Jesus Christ, and that every hour I must consecrate myself to his service?
“我为咱众人当中敬虔标准个低下，心里深深受着感动。我一想到落勒迦百农身浪个灾祸，就想到：凡晓得真理，却弗照真理行，反倒顺从自家点起个火花而行个人，所要受个定罪，将要重得何等厉害。夜间辰光，我用极其严肃个样式向众人讲话，恳切求伊拉问自家个良心：我到底是啥人？我是基督徒，抑或我弗是？我个心曾经更新了末？上帝使人变化个恩典，曾经陶铸我个品格末？我个罪悔改了末？曾经承认了末？曾经蒙赦免了末？我同基督是一体末，像伊同父是一体一样？我所曾经爱个，我如今恨恶了末？我所曾经恨恶个，我如今爱了末？为了认识基督耶稣我主个至宝，我曾经把万事都看作亏损末？我曾经觉得，我是耶稣基督用重价买来个产业，并且每一个钟头，我都必须将自家分别为圣，归给伊个服事末？”
“We are standing upon the threshold of great and solemn events. The whole earth is to be lightened with the glory of the Lord as the waters cover the channels of the great deep. Prophecies are being fulfilled, and stormy times are before us. Old controversies which have apparently been hushed for a long time will be revived, and new controversies will spring up; new and old will commingle, and this will take place right early. The angels are holding the four winds, that they shall not blow, until the specified work of warning is given to the world; but the storm is gathering, the clouds are loading, ready to burst upon the world, and to many it will be as a thief in the night.
“阿拉立勒重大而严肃事件个门槛浪向。主个荣耀要普照全地，正如众水遮满大渊个沟壑一样。预言正在应验，风暴个时代摆勒阿拉面前。许久以来看起来已经平息个旧争端要重新发作，新的争端也要兴起；新旧要交杂勒一道，这事且要很快发生。天使执住四方个风，弗让伊拉吹动，直到那指定个警告工作传给世界；但是风暴正在酝酿，云层正在积聚，预备向世界迸发，对许多人来讲，这要像夜间个贼一样。”
“Many smiled and would not believe when we told them, twenty and thirty years ago, that the Sunday would be urged upon all the world, and a law be made to compel its observance, and force conscience. We see it being fulfilled. All that God has said of the future will surely come to pass; not one thing will fail of all that he has spoken. Protestantism is now reaching hands across the gulf to clasp hands with papacy, and a confederacy is being formed to trample out of sight the Sabbath of the fourth commandment; and the man of sin, who, at the instigation of Satan, instituted the spurious sabbath, this child of papacy, will be exalted to take the place of God.
“二十年三十年之前，阿拉对伊拉讲，礼拜日将会推行到全世界，并且要立法律，强逼人遵守，压制良心；当辰辰候，多许多人听了就发笑，也弗肯相信。如今阿拉看见这事正在应验。上帝所讲着将来个一切，定规总要成就；伊所说个一切话，连一件也弗会落空。现今新教正伸手越过深壑，去搭教皇制个手；并且有一桩同盟正在形成，要把第四条诫命个安息日践踏消灭。那罪恶个人，受撒但煽动，设立了伪造个安息日；这教皇制个孽种，将要被高举，来代替上帝个地位。 ”
“All heaven is represented to me as watching the unfolding of events. A crisis is to be revealed in the great and prolonged controversy in the government of God on earth. Something great and decisive is to take place, and that right early. If any delay, the character of God and his throne will be compromised. The armory of heaven is open; all the universe of God and its equipments are ready. One word has justice to speak, and there will be terrific representations upon the earth, of the wrath of God. There will be voices and thunderings and lightnings and earthquakes and universal desolation. Every movement in the universe of heaven is to prepare the world for the great crisis.
「我望见全天都像勒监看诸般事件个展开。上帝治理地上个大而久长个争战中，将有一场危机显明出来。有一桩重大而决断个事体将要发生，而且就勒眼前。若有任何迟延，上帝个品格同伊个宝座就要受亏损。天上个军器库已经敞开；上帝整个宇宙并其中一切装备都已经预备停当。公义只消讲一句话，地上就要显出上帝忿怒个可畏景象。将有声音、雷轰、电闪、地震，并普天下个荒凉。天上宇宙中个每一个行动，都是为着叫世界预备迎接这场大危机。」
“Intensity is taking possession of every earthly element; and as a people who have had great light and wonderful knowledge, many of them are represented by the five sleeping virgins with their lamps, but no oil in their vessels; cold, senseless, with a feeble, waning piety. While a new life is being diffused and is springing up from beneath and taking fast hold of all Satan’s agencies, preparatory to the last great conflict and struggle, a new light and life and power is descending from on high, and taking possession of God’s people who are not dead, as many now are, in trespasses and sins. The people who will now see what is soon to come upon us by what is being transacted before us, will no longer trust in human inventions, and will feel that the Holy Spirit must be recognized, received, presented before the people, that they may contend for the glory of God, and work everywhere in the byways and highways of life, for the saving of the souls of their fellow-men. The only rock that is sure and steadfast is the Rock of Ages. Those only who build on this Rock are secure.
“强烈个势头勒占有地上一切个元素；阿拉作为一个曾经得着大光照并奇妙知识个百姓，伊拉当中有许多人，正如五个困倦沉睡个童女，拿着伊拉个灯，却弗曾有油摆勒器皿里；冰冷、麻木，虔诚软弱而渐渐衰残。当一个新个生命正在四下弥漫，并且从下面生发出来，牢牢攫住撒但一切个工具，作为末后一场大争战、大搏斗个预备辰光；另有一个新个光、新个生命、新个能力，正从上头降下来，占有上帝个百姓——就是那些弗曾像今朝许多人一样死勒过犯并罪恶当中个人。今朝凡是会凭眼前所发生个事，看见将要快快临到阿拉身上之事个人，就弗再信靠人所发明个东西，并且会感觉着：圣灵必须得着承认、领受，并摆勒众百姓面前，叫伊拉得以为上帝个荣耀而争战，并且勒人生个小路大路之上，随处作工，拯救伊拉同胞个灵魂。唯一稳固坚定个磐石，就是万古磐石。唯有建造勒个磐石上个人，才有稳妥。”
“Those who are carnally minded now, notwithstanding the warnings given of God in his word and through the testimonies of his Spirit, will never unite with the holy family of the redeemed. They are sensual, debased in thought, and abominable in the sight of God. They have never been sanctified through the truth. They are not partakers of the divine nature, have never overcome self and the world with its affections and lusts. These characters are all through our churches, and as the result the churches are weak and sickly and ready to die. There must be no indifferent testimony borne now, but a decided, pointed testimony, rebuking every impurity, and exalting Jesus. We must as a people be in the attitude of expectation, working and waiting and watching and praying.
「今朝心思属乎肉体个宁，虽则上帝已经借着伊个道，并借着伊个灵个见证，发出警告，终归永远勿会同蒙救赎个圣洁家属联合。伊拉属乎情欲，思想卑下，在上帝眼中实在可憎。伊拉从来呒没借着真理得着成圣。伊拉勿是有分于神圣本性个人，也从来呒没胜过自我，并胜过世界连同其中个情欲搭贪恋。此等人遍在我拉个众教会当中；结果，教会软弱、病困，且临近于死。现今所作个见证，断不可冷淡漠然；总要作坚决、尖锐个见证，责备一切污秽，并高举耶稣。我拉作为一班子民，必须存着等候个态度，做工、等候、儆醒、祷告。」
“This blessed hope of the second appearing of Christ needs to be presented often to the people, with its solemn realities; looking for the soon appearing of our Lord Jesus to come in his glory, will lead to the regarding of earthly things as emptiness and nothingness. All worldly honor or distinction is of no value, for the true believer lives above the world; his steps are advancing heavenward. He is a pilgrim and stranger. His citizenship is above. He is gathering the sunbeams of the righteousness of Christ into his soul, that he may be a burning and shining light in the moral darkness that has enshrouded the world. What vigorous faith, what lively hope, what fervent love, what holy, consecrated zeal for God is seen in him, and what a decided distinction between him and the world! ‘Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man.’ ‘Watch ye therefore, for ye know not what hour your Lord doth come.’ ‘Therefore be ye ready also; for in such an hour as ye think not the Son of man cometh.” “Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments.’” Pamphlets, 38–40.
「基督二次顯現个此一有福盼望，需常常向百姓陳明，連同其中莊嚴个實際；仰望我主耶穌快要在伊个榮耀中降臨，會引人看地上个事物攏是空虛、算不得甚麼。凡屬世间个尊榮抑或顯達，攏無價值，因為真信徒个生活超乎世界之上；伊个腳步是向天前進。伊是客旅，是寄居个。伊个國籍在上頭。伊正將基督公義个日光收聚入伊个心靈，為着使伊在遮蔽世界个道德黑暗中，成為燃燒發光个明燈。人會在伊身上看見何等剛健个信心，何等活潑个盼望，何等火熱个愛，何等聖潔、奉獻與上帝个熱忱；並且，伊與世界之間有何等明顯个分別！『所以儂要儆醒，常常祈求，得以算配逃避這一切將要來个事，並得站立在人子面前。』『所以儂要儆醒，因為儂弗曉得儂个主是哪一個辰光來。』『所以，儂也要預備；因為在人想不到个辰光，人子就來了。』『看哪，我來像賊一樣。那儆醒、看守自己衣裳个有福了。』」小冊子，38–40。