Belshazzar’s fear of the mysterious handwriting addresses not only his death and the end of the sixth kingdom of Bible prophecy, but also the point in prophetic history when fear takes hold of the kings of the earth. Their fear is produced by the “east wind” of Islam. Their fear is as a woman in travail, thus identifying a progressively increasing pain, which comes with more and more rapidity. The fear begins at the “hour” of Belshazzar’s feast, though it initially arrived on September 11, 2001. From then onward the winds begin to slip through the hands of the four angels who are holding them during the sealing time of the one hundred and forty-four thousand. The lamentation for Tyrus that Ezekiel identifies, defines Tyrus by asking the prophetic question, “What city is like Tyrus, like the destroyed in the midst of the sea?”
伯沙撒對該神祕手寫字跡个驚懼，所關涉个弗但是伊个死亡同《聖經》預言第六國度个終結，也關涉預言歷史當中地上列王驚懼臨到个辰光。𡀔拉个驚懼係由伊斯蘭个「東風」所生發。𡀔拉个驚懼有如婦人生產之時，從而指明一種逐步加增个痛楚，且來得越來越頻密。驚懼始於伯沙撒筵席个「時辰」，雖然伊最初係喺 2001 年 9 月 11 日臨到。自彼時起，諸風就開始從捉住𡀔拉个四位天使个手中滑脫；𡀔拉喺十四萬四千人受印个期間持守諸風。以西結所指明對推羅个哀歌，藉着提出此預言性个問題來界定推羅：「何城能比推羅，如海中被毀滅者？」
The ships of Tarshish did sing of thee in thy market: and thou wast replenished, and made very glorious in the midst of the seas. Thy rowers have brought thee into great waters: the east wind hath broken thee in the midst of the seas. Thy riches, and thy fairs, thy merchandise, thy mariners, and thy pilots, thy calkers, and the occupiers of thy merchandise, and all thy men of war, that are in thee, and in all thy company which is in the midst of thee, shall fall into the midst of the seas in the day of thy ruin. The suburbs shall shake at the sound of the cry of thy pilots. And all that handle the oar, the mariners, and all the pilots of the sea, shall come down from their ships, they shall stand upon the land; And shall cause their voice to be heard against thee, and shall cry bitterly, and shall cast up dust upon their heads, they shall wallow themselves in the ashes: And they shall make themselves utterly bald for thee, and gird them with sackcloth, and they shall weep for thee with bitterness of heart and bitter wailing. And in their wailing they shall take up a lamentation for thee, and lament over thee, saying, What city is like Tyrus, like the destroyed in the midst of the sea? When thy wares went forth out of the seas, thou filledst many people; thou didst enrich the kings of the earth with the multitude of thy riches and of thy merchandise. In the time when thou shalt be broken by the seas in the depths of the waters thy merchandise and all thy company in the midst of thee shall fall. All the inhabitants of the isles shall be astonished at thee, and their kings shall be sore afraid, they shall be troubled in their countenance. The merchants among the people shall hiss at thee; thou shalt be a terror, and never shalt be any more. Ezekiel 27:25–36.
他施个船喺侬个市埠里向歌唱侬；侬曾得着充盈，喺海中间成得极其荣耀。摇橹个人曾带侬到大水之中；东风喺海中间把侬打碎。侬个财宝、侬个市集、侬个货物、侬个水手并舵工、侬个补缝个、经营侬货物个人，并一切喺侬里向个战士，以及喺侬中间个全班会众，到侬败坏之日，都要坠落喺海中间。侬个郊野要因侬舵工呼号个声音震动。凡摇橹个、水手并海上一切舵工，都要下船，立喺陆地上；佢拉要为侬发出声音，痛苦哀号，拿尘土撒喺自家个头上，辗转喺灰中；佢拉要为侬剃得全秃，腰束麻布，为侬心里苦痛，痛哭哀鸣。佢拉喺哀哭之中，要为侬作起哀歌，向侬举哀讲：哪一座城能比推罗？像海中间受灭没个，有哪一座呢？当侬个货物从海上运出去个辰光，侬使许多人民得着满足；侬用许多财宝并货物，使地上个君王致富。到侬喺深水之处被海浪打破个辰光，侬个货物并侬中间个全班人众，都要倾覆。各海岛个居民都要因侬惊骇；佢拉个君王都要大大恐惧，面貌惊惶。众民中间个商贾要向侬嗤笑；侬必成为可怕个对象，永远归于无有。以西结书 27:25–36。
Tyrus is the city, or kingdom that the merchants of the earth cry bitterly over, and then ask, “what city is like Tyrus?” They do so in the “time,” when the city is broken in the sea. In Revelation chapter eighteen, the whore of Tyre, who is the whore of Rome, who has committed fornication with the kings of the earth and is identified as that great city whose judgment comes in one hour, and in one day. She is the city that raises the prophetic question from the wailing kings and merchants.
推羅就是地上商賈所為之痛哭哀號个城，抑或國；後來伊拉又問：「有啥城能比推羅？」伊拉是在該「時辰」如此講个，正當此城喺海中被打碎个時候。喺《啟示錄》第十八章，推羅个淫婦，也就是羅馬个淫婦，曾與地上列王行淫，又被指明為彼个大城；伊个審判喺一時之間，也喺一日之內臨到。伊就是引起哀哭个列王搭商賈發出此先知性問題个城。
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. And the merchants of the earth shall weep and mourn over her; for no man buyeth their merchandise any more: The merchandise of gold, and silver, and precious stones, and of pearls, and fine linen, and purple, and silk, and scarlet, and all thyine wood, and all manner vessels of ivory, and all manner vessels of most precious wood, and of brass, and iron, and marble, And cinnamon, and odours, and ointments, and frankincense, and wine, and oil, and fine flour, and wheat, and beasts, and sheep, and horses, and chariots, and slaves, and souls of men. And the fruits that thy soul lusted after are departed from thee, and all things which were dainty and goodly are departed from thee, and thou shalt find them no more at all. The merchants of these things, which were made rich by her, shall stand afar off for the fear of her torment, weeping and wailing, And saying, Alas, alas, that great city, that was clothed in fine linen, and purple, and scarlet, and decked with gold, and precious stones, and pearls! For in one hour so great riches is come to nought. And every shipmaster, and all the company in ships, and sailors, and as many as trade by sea, stood afar off, And cried when they saw the smoke of her burning, saying, What city is like unto this great city! And they cast dust on their heads, and cried, weeping and wailing, saying, Alas, alas, that great city, wherein were made rich all that had ships in the sea by reason of her costliness! for in one hour is she made desolate. Revelation 18:8–19.
所以灾殃要一日临到伊身浪：死亡、哀哭、饥荒；伊也要完全拨火烧忒，因为审判伊个主上帝是大有能力个。地上个君王，彼些同伊行淫、一道奢华宴乐个，看见伊焚烧个烟，就要为伊哀哭悲恸；因为惊怕伊所受个痛苦，就远远立勒，说：“祸哉！祸哉！巴比伦大城，强盛个大城！因为一时之间，侬个审判就来到哉。” 地上个商贾也要为伊哭泣悲哀，因为再呒没人买伊拉个货物哉：就是金、银、宝石、珍珠、细麻布、紫色布、绸缎、朱红色布，各样香木，各样象牙器皿，各样极宝贵个木器，并铜器、铁器、汉白玉器皿，又有肉桂、香料、香膏、乳香、酒、油、细面、麦子、牲口、绵羊、马、车辆、奴仆，并人个灵魂。侬心里所贪恋个果子，已经离开侬哉；一切娇嫩华美个物事，也都从侬失落哉，决再寻勿着。 贩卖这些货物、因伊致富个商人，因为惊怕伊所受个痛苦，就远远立勒，哭泣悲哀，说：“祸哉！祸哉！个大城啊，素常穿细麻、紫色、朱红色衣裳，又用金子、宝石、珍珠装饰个！因为一时之间，这样大个财富就归于无有哉。” 凡船主同一切坐船个旅客、水手，并凡靠海谋生个，也都远远立勒；看见伊焚烧个烟，就喊叫说：“有啥城能比得上这大城？”伊拉把灰尘撒勒自家个头浪，哭泣悲哀，喊叫说：“祸哉！祸哉！个大城啊！凡有船勒海中个，都因伊个奢华得着富足；因为一时之间，伊就变做荒场哉。” 启示录 18:8–19。
The unsealing of the Revelation of Jesus Christ includes the message of the Midnight Cry. That message is the second prophecy of Ezekiel thirty-seven that brings the dead dry bones that have laid in the streets for three and a half days to life as a mighty army. That message is the message that includes the truth that it is Islam that the Lord employs to bring executive judgment upon the United States for Sunday enforcement. That judgment arrives in the “hour” of the great earthquake, which is also the “hour” that the handwriting came upon Belshazzar’s wall. The handwriting produced the fear, that is represented as taking hold of all the kings and merchants when the economic structure of planet earth is taken down by the “east wind” of Islam, who have secretly slipped into Belshazzar’s kingdom, through the neglected lower “wall” to the south.
耶穌基督之啟示个開印，其中包括半夜呼喊个信息。箇个信息，就是以西結三十七章第二個預言；伊使那些躺勒街路浪三日半个死忒个枯骨，活轉來，成做一支大能个軍隊。箇个信息，也包括箇個真理：主所使用來對美利堅合眾國施行執行性審判个，正是伊斯蘭，因為彼國推行主日強制。箇個審判臨到勒大地震个「辰光」；箇個「辰光」，也就是字跡顯現勒伯沙撒墻壁浪个「辰光」。箇個字跡生發出驚惶；當伊斯蘭箇陣「東風」把全地球个經濟結構推倒个辰光，眾王同商賈攏叫驚惶捉牢，正如經文所表明个一樣。伊斯蘭暗中潛入伯沙撒个國度，經由南方彼道受忽略个下層「城墻」。
The “city” or kingdom that the kings and merchants lament of and ask, “what city is like unto this great city” is the kingdom of the whore of Tyre, who is then singing her songs and committing fornication with those very kings. All the prophets speak of the end of the world and they agree with one another, so Ezekiel’s merchants are the same merchants in Revelation chapter eighteen. Three times in Revelation chapter eighteen they lament “alas, alas,” as the great city and the financial structure of planet earth is taken down. The Greek word translated as “alas,” in the passage, is the very same word that is translated three times in Revelation chapter eight, and verse thirteen, which is there translated with a different English word.
列王搭商賈所哀哭、並問「有啥個城可比這大城？」个該「城」，抑或國度，就係推羅淫婦个國度；伊彼辰光正唱伊个歌，搭該些列王行淫。眾先知攏講着世界个末了，並且彼此相合；故此，以西結書裡个商賈，就是啟示錄第十八章裡个商賈。啟示錄第十八章裡三遍哀號「哀哉，哀哉」，當其大城並地球个金融架構被拆倒个辰光。該段經文裡譯做「哀哉」个希臘字，正正就是啟示錄第八章第十三節裡三遍所譯个同一個字；毋過喺彼處，用个係另外一个英文詞。
And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.
我又看见，也听见一位天使飞在天中央，大声讲：祸哉！祸哉！祸哉！归于住在地上的人，因为那其余三位天使将要吹号，彼等号声还未曾发出！启示录 8:13。
The kings and merchants are lamenting the destruction of the world’s economy with the words, “alas, alas,” meaning “woe, woe,” and the “Woe” is a symbol of Islam. The fear that takes hold of Belshazzar and his lords when the handwriting appears on the wall, is the fear produced when the economic structure of planet earth is destroyed by ongoing attacks from Islam, which God employs as His providential tool to bring about His executive judgment upon those who drink the wine of Babylon, that is Sunday enforcement. This truth is the theme of the Isaiah twenty-three “burden” of the whore of “Tyre.”
列王搭商贾为着世界经济个毁灭哀哭，讲“哀哉，哀哉”，意思就是“祸哉，祸哉”；而“祸”乃是伊斯兰个象征。伯沙撒搭伊个大臣，看见墙上有字显出来辰光所捉牢个惊惶，就是当地球个经济结构因着伊斯兰不断个攻击而被毁坏辰光所产生个惊惶；上帝运用伊斯兰作为伊护理个工具，借此向凡饮巴比伦之酒个人施行伊行政个审判，也就是主日强制。这一个真理，就是《以赛亚书》二十三章论“推罗”淫妇个“默示”之主题。
The burden of Tyre. Howl, ye ships of Tarshish; for it is laid waste, so that there is no house, no entering in: from the land of Chittim it is revealed to them. Be still, ye inhabitants of the isle; thou whom the merchants of Zidon, that pass over the sea, have replenished. And by great waters the seed of Sihor, the harvest of the river, is her revenue; and she is a mart of nations. Be thou ashamed, O Zidon: for the sea hath spoken, even the strength of the sea, saying, I travail not, nor bring forth children, neither do I nourish up young men, nor bring up virgins. As at the report concerning Egypt, so shall they be sorely pained at the report of Tyre. Pass ye over to Tarshish; howl, ye inhabitants of the isle. Is this your joyous city, whose antiquity is of ancient days? her own feet shall carry her afar off to sojourn. Who hath taken this counsel against Tyre, the crowning city, whose merchants are princes, whose traffickers are the honourable of the earth? The Lord of hosts hath purposed it, to stain the pride of all glory, and to bring into contempt all the honourable of the earth. Pass through thy land as a river, O daughter of Tarshish: there is no more strength. He stretched out his hand over the sea, he shook the kingdoms: the Lord hath given a commandment against the merchant city, to destroy the strong holds thereof. And he said, Thou shalt no more rejoice, O thou oppressed virgin, daughter of Zidon: arise, pass over to Chittim; there also shalt thou have no rest. Behold the land of the Chaldeans; this people was not, till the Assyrian founded it for them that dwell in the wilderness: they set up the towers thereof, they raised up the palaces thereof; and he brought it to ruin. Howl, ye ships of Tarshish: for your strength is laid waste. 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. Take an harp, go about the city, thou harlot that hast been forgotten; make sweet melody, sing many songs, that thou mayest be remembered. And it shall come to pass after the end of seventy years, that the Lord will visit Tyre, and she shall turn to her hire, and shall commit fornication with all the kingdoms of the world upon the face of the earth. And her merchandise and her hire shall be holiness to the Lord: it shall not be treasured nor laid up; for her merchandise shall be for them that dwell before the Lord, to eat sufficiently, and for durable clothing. Isaiah 23:1–18.
推羅个默示。佗施个船隻啊，當號啕；因為推羅荒廢了，無房屋，亦無可入之處；此事從基提地傳報俚拉。海島个居民啊，當靜默；爾等原是西頓商賈航海往來所充盛个。大水之間，有西曷个種子，河个收成，做伊个進項；伊乃列國个市集。西頓啊，爾當抱愧；因為海已發言，就是海中个保障講：我弗曾劬勞生產，也弗曾生養兒女；弗曾撫育少男，也弗曾養大處女。埃及个風聲若何，論到推羅个風聲，人也必照樣極其痛苦。爾等過到佗施去罷；海島个居民啊，當號啕。這就是爾等所歡樂个城麼？伊个起源自古日；如今伊个腳要帶伊去遠方寄居。這策畫是阿誰向推羅定个？推羅本是賜冠冕个城；伊个商賈是王侯，伊个交易之人是地上个尊貴者。萬軍之耶和華定意如此，為要污辱一切榮耀个驕傲，使地上一切尊貴个人都被藐視。佗施个女兒啊，爾要流行經過爾个地，如同江河一般；因為再無約束。伊向海伸手，震動列國；耶和華已吩咐攻擊這商業之城，要毀壞伊个保障。伊又講：受欺壓个處女、西頓个女兒啊，爾必弗再歡樂；起來，過到基提去罷；就是到該處，爾也弗得安歇。看哪，迦勒底人之地；這民本來算不得甚麼，直到亞述人為住曠野个人立伊；俚拉築起城樓，建立宮殿，竟使此地成為荒場。佗施个船隻啊，當號啕；因為爾等个保障荒廢了。 到該日，推羅必被忘記七十年，正如一王个年日一樣；七十年滿了以後，推羅必如妓女所唱个歌。被忘記个妓女啊，拿起琴來，周遊城中；巧彈多唱，使人再記念爾。七十年滿了以後，耶和華必眷顧推羅；伊就仍得伊个雇價，並要與地上萬國，在天下万邦中行淫。伊个貨財同伊个雇價，必歸耶和華為聖；弗積攢，也弗存留；因為伊个貨財必歸與住在耶和華面前个人，使俚拉吃得飽足，也有耐久个衣服。以賽亞書 23:1–18。
The seventy years, which is as “the days of one king”, is represented by the kingdom of Babylon, for a king is a kingdom, and literal Babylon reigned for seventy years. The seventy years of literal Babylon ended in the “hour” the handwriting appeared upon the walls of Belshazzar’s banquet hall. That very night he was slain, by the power that came through the “wall” unnoticed, for he was having a party drinking the wine of Babylon, while Nebuchadnezzar’s orchestra was playing the music, and the whore of Tyre sang the sweet melody, and apostate Israel danced and bowed.
七十年，亦即「一个王个日脚」，乃系由巴比伦王国所表征；盖王即国，字面上个巴比伦亦实在统治了七十年。字面上个巴比伦之七十年，终于伯沙撒筵席厅堂墙壁上显出字迹个「时辰」。就勒一夜里，伊被杀脱哉；因有权势经由「墙」而来，伊却弗曾觉察。盖伊正在设宴，饮巴比伦个酒；同时，尼布甲尼撒个乐队奏着音乐，推罗个淫妇唱出甜美个曲调，背道个以色列则跳舞俯伏。
Then fear took hold of all involved, for God had “taken counsel against Tyre” and had “purposed” “to stain the pride of all glory, and to bring into contempt all the honourable of the earth.” God therefore “shook the kingdoms” with the “great earthquake” of that “hour,” for God had “given a commandment against the merchant” kingdom, “to destroy the strong holds thereof.” In the “hour” of fear for Belshazzar, the kings and the merchants began a search to understand the meaning of the fiery words on the wall. The death of Belshazzar is about to happen, but at that point, he is still alive. He therefore sought to understand the mysterious words and offered rewards to the wise men, if they could interpret the writing, but it could not be done, for the wise men of Babylon employ the methodology of biblical study that was a counterfeit of truth. The mysterious words are as the vision of a book that is sealed.
迭辰光，凡有牵连个人侪拨惊骇捉牢，因为上帝曾“设谋攻击推罗”，也曾“定意”要“污损一切荣华个骄矜，并叫地上凡尊贵个人都受藐视”。所以上帝在该个“时辰”里用“大地震”“震动列国”，因为上帝曾“出命攻击”该个商贾之国，“要毁坏伊个保障”。在伯沙撒惊惧个“时辰”里，列王搭商贾就开始寻察，要明白墙上火字个意思。伯沙撒个死将要临到；不过到该辰光，伊还活勒。故此伊要明白该些奥秘个字句，并应许赏赐智慧人，若是伊拉能够讲解该写字；只是办勿到，因为巴比伦个智慧人所用个研经法门，原是冒充真理个伪法。该些奥秘个字句，就像一本封住个书卷所显个异象。
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. Now the queen by reason of the words of the king and his lords came into the banquet house: and the queen spake and said, O king, live forever: let not thy thoughts trouble thee, nor let thy countenance be changed: There is a man in thy kingdom, in whom is the spirit of the holy gods; and in the days of thy father light and understanding and wisdom, like the wisdom of the gods, was found in him; whom the king Nebuchadnezzar thy father, the king, I say, thy father, made master of the magicians, astrologers, Chaldeans, and soothsayers; Forasmuch as an excellent spirit, and knowledge, and understanding, interpreting of dreams, and showing of hard sentences, and dissolving of doubts, were found in the same Daniel, whom the king named Belteshazzar: now let Daniel be called, and he will show the interpretation. Then was Daniel brought in before the king. And the king spake and said unto Daniel, Art thou that Daniel, which art of the children of the captivity of Judah, whom the king my father brought out of Jewry? I have even heard of thee, that the spirit of the gods is in thee, and that light and understanding and excellent wisdom is found in thee. And now the wise men, the astrologers, have been brought in before me, that they should read this writing, and make known unto me the interpretation thereof: but they could not show the interpretation of the thing: And I have heard of thee, that thou canst make interpretations, and dissolve doubts: now if thou canst read the writing, and make known to me the interpretation thereof, thou shalt be clothed with scarlet, and have a chain of gold about thy neck, and shalt be the third ruler in the kingdom. Daniel 5:8–16.
后来王个一切智士侪都进来哉；只是伊拉读勿出该字，也呒没法子叫王晓得其中个讲解。于是伯沙撒王大大地惊惶，伊个面色也变脱哉，伊个大臣侪都惊愕。因着王搭伊个大臣所讲个话，皇后走进宴乐厅来；皇后开口讲：“愿王万岁！勿要叫侬个心思搅扰侬，也勿要叫侬个面色改变。侬国里有一个人，伊里向有圣神之灵；在侬父个日子里，光明、聪明、智慧，像神个智慧一样，都在伊身上寻着哉；王侬父尼布甲尼撒，就是王侬父，立伊做术士、用法术个、迦勒底人、占卜者个总长。因为在该但以理身上寻着美好个灵性，并知识、聪明，能讲解异梦，能说明隐语，能解开疑难；王曾给伊起名叫伯提沙撒；现在只要去叫但以理来，伊必定会讲明其中个讲解。” 于是但以理被领到王面前。王对但以理讲：“侬就是该但以理么？就是我父王从犹大地掳来个犹大被掳子民中间个人么？我听见侬里向有神之灵，也听见光明、聪明搭卓越个智慧都在侬身上。现在智士、用法术个，已经领到我面前，要伊拉读该字，并叫我晓得其中个讲解；只是伊拉讲勿出这事个讲解。我又听见侬会讲解，也会解开疑难；现今侬若能读该字，并叫我晓得其中个讲解，侬就要穿紫袍，颈项里戴金链，在国中掌第三位。”但以理书 5:8–16。
The queen in the palace was not Belshazzar’s wife, but the queen of his grandfather, and she knew who could read the writing on the wall. There was a church (for a woman is a church prophetically), in the kingdom that knew who could understand the secrets of God.
宮裏个王后並勿是伯沙撒个妻子，乃是伊阿公个王后；伊曉得啥人能讀出牆上个字。國度裏有一個教會（因爲從先知性个意思講，女人就是教會），曉得啥人能明白上帝个奧祕。
“There was in the palace a woman who was wiser than them all,—the queen of Belshazzar’s grandfather. In this emergency she addressed the king in language that sent a ray of light into the darkness. ‘O king, live forever,’ she said, ‘let not thy thoughts trouble thee, nor let thy countenance be changed. There is a man in thy kingdom in whom is the spirit of the holy gods; and in the days of thy father light and understanding and wisdom, like the wisdom of the gods, was found in him; whom the king Nebuchadnezzar, thy father, the king, I say, thy father, made master of the magicians, astrologers, Chaldeans, and soothsayers; …now let Daniel be called, and he will show the interpretation.’
宮裡有一個婦人，比伊拉眾人都更有智慧——就是伯沙撒阿公個王后。當此緊急關頭，伊對王講了一番話，彷彿一線光明射進黑暗裡。 「王啊，願儂萬歲，」伊講，「勿要叫儂個心思驚惶，也勿要叫儂個面色改變。儂個國中有一個人，伊身上有聖神明個靈；在儂父個日子裡，光明、聰明同智慧，就是像神明個智慧一樣，攏在伊身上尋著。尼布甲尼撒王，就是儂父，王啊，我講就是儂父，立伊做術士、觀星者、迦勒底人同占卜者個總長；……現在只要召但以理來，伊就會講明這個解釋。」
“‘Then was Daniel brought in before the king.’ Making an effort to brace himself and to show his authority, Belshazzar said, ‘Art thou that Daniel which art of the children of the captivity of Judah, which the king, my father, brought out of Jewry? I have even heard of thee, that the spirit of the gods is in thee, and that light and understanding and excellent wisdom is found in thee…. Now if thou canst read the writing, and make known to me the interpretation thereof, thou shalt be clothed with scarlet, and have a chain of gold about thy neck, and shalt be the third ruler in the kingdom.’
“‘嗰辰光但以理就拨带到王面前。’ 伯沙撒勉力自家壮起精神，摆出伊个权柄个样子，就讲：‘侬就是犹大被掳之人里向个但以理，就是我父王从犹太地带出来个阿？我也曾听见讲，神明个灵在侬里向，并且光明、聪明同极美个智慧在侬身上寻得着……如今侬若能读得出者字写个啥，并对我讲明伊个讲解，侬就要穿紫袍，颈项里挂金链，并且在国中做第三位掌权个人。’”
“Daniel was not awed by the king’s appearance, nor confused or intimidated by his words. ‘Let thy gifts be to thyself,’ he answered, ‘and give thy rewards to another; yet I will read the writing unto the king, and make known to him the interpretation. O thou king, the most high God gave Nebuchadnezzar thy father a kingdom, and majesty, and glory, and honour…. But when his heart was lifted up, and his mind hardened in pride, he was deposed from his kingly throne, and they took his glory from him…. And thou his son, O Belshazzar, hast not humbled thine heart, though thou knewest all this, but hast lifted up thyself against the God of heaven; and they have brought the vessels of His house before thee, and thou, and thy lords, thy wives, and thy concubines, have drunk in them, and thou hast praised the gods of silver and gold, of brass, iron, wood, and stone, which see not, nor hear, nor know; and the God in whose hand thy breath is, and whose all thy ways, hast thou not glorified.’
“但以理弗曾為王个形貌所震懾，也弗曾因伊个言語而迷惘抑或畏懼。伊回答講：‘儂个賞賜歸儂自家罷，儂个酬報送與別人；然而我總要對王讀明者字樣，並將其解釋講明與伊聽。王啊，至高个上帝曾賜國度、威嚴、榮耀並尊榮與儂个父尼布甲尼撒……只是當伊心高氣傲、靈裡剛愎自大辰光，伊就從王位上被廢黜，伊个榮耀也從伊身上被奪去……伯沙撒啊，儂是伊个子孫，儘管儂曉得者一切，心裡卻弗曾自卑，反倒高抬自家敵擋天上个上帝；人又將伊殿中个器皿拿到儂面前，儂同儂个大臣、妃嬪並嬪妾，攏用者些器皿飲酒；儂還讚美那金、銀、銅、鐵、木、石个神，伊拉看弗見，聽弗著，也弗曉得；至於那掌管儂氣息、並統轄儂一切道路个上帝，儂倒弗曾將榮耀歸與伊。’”
“‘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.’
“‘所写个字句就是：Mene, Mene, Tekel, Upharsin。其解释如下：Mene：上帝已经数算侬个国度，并且使之完结。Tekel：侬被放勒天平里称过，显明不足。Peres：侬个国度被分开，赐拨玛代人同波斯人。’”
“Daniel did not swerve from his duty. He held the king’s sin before him, showing him the lessons he might have learned but did not. Belshazzar had not heeded the events so significant to him. He had not read his grandfather’s history correctly. The responsibility of knowing truth had been laid upon him, but the practical lesson he might have learned and acted upon had not been taken to heart; and his course of action brought the sure result.
“但以理並勿曾偏離伊個本分。伊將王個罪擺勒伊面前，指示伊本來可能學著、卻勿曾學著個教訓。伯沙撒勿曾留心對伊恁般重大個事件。伊並勿曾正確讀懂伊祖父個歷史。認識真理個責任已經加勒伊身上，然而伊本來可能學著並照著實行個實際教訓，卻勿曾放勒心裡；而伊個行徑帶來了必然個結果。 ”
“This was the last feast of boasting held by the Chaldean king; for He who bears long with man’s perversity had passed the irrevocable sentence. Belshazzar had greatly dishonoured the One who had exalted him as king, and his probation was taken from him. While the king and his nobles were at the height of their revelry, the Persians turned the Euphrates out of its channel, and marched into the unguarded city. As Belshazzar and his lords were drinking from the sacred vessels of Jehovah, and praising their gods of silver and gold, Cyrus and his soldiers stood under the walls of the palace. ‘In that night,’ the record says, ‘was Belshazzar the king of the Chaldeans slain. And Darius the Median took the kingdom.’” Bible Echo, May 2, 1898.
“迭是迦勒底王末后一场夸耀个筵席；因为那位长久容忍人悖逆个主，已经宣下勿可挽回个判决。伯沙撒大大羞辱了那位曾高举伊作王个主，而伊个宽容时期也从伊身浪夺去了。正当王同伊个大臣荒宴作乐到极点个辰光，波斯人将幼发拉底河引离河道，行进到无防守个城里。正当伯沙撒同伊个大臣用耶和华个圣器饮酒，赞美伊拉个金银神明个辰光，居鲁士同伊个兵丁已经立勒王宫城墙底下。记载讲：‘当夜，迦勒底王伯沙撒被杀。玛代人大流士得了国。’”《Bible Echo》，1898年5月2日。
In the midst of the crisis, the queen (a church), identified that there is a source that can identify the “Future for America”. Daniel once again stands in his lot to fulfill his purpose at the end of the days. The witness of the ensign given in the fiery furnace by Shadrach, Meshach and Abednego is now given by Daniel, as he adds to the line of truth that in the “hour” of the Sunday law crisis, those who represent the ensign will be brought before the state authorities to testify of the truth.
勒危機當中，王后（教會）認出有一個來源，能夠指明「美國个將來」。但以理再一遍立勒伊自家个位分上，為着勒末後个日子成全伊个使命。沙得拉、米煞、亞伯尼歌勒烈火窯當中所賜下个旗號見證，如今由但以理賜出；伊添補到真理个線上，指出勒星期日法危機个「時辰」裡，凡代表該旗號个人，攏會畀帶到國家掌權者面前，為真理作見證。
“‘They will deliver you up to councils, … yea and before governors and kings shall ye be brought for My sake, for a testimony to them and to the Gentiles.’ Matthew 10:17, 18, R. V. Persecution will spread the light. The servants of Christ will be brought before the great men of the world, who, but for this, might never hear the gospel. The truth has been misrepresented to these men. They have listened to false charges concerning the faith of Christ’s disciples. Often their only means of learning its real character is the testimony of those who are brought to trial for their faith. Under examination these are required to answer, and their judges to listen to the testimony borne. God’s grace will be dispensed to His servants to meet the emergency. ‘It shall be given you,’ says Jesus, ‘in that same hour what ye shall speak. For it is not ye that speak, but the Spirit of your Father which speaketh in you.’ As the Spirit of God illuminates the minds of His servants, the truth will be presented in its divine power and preciousness. Those who reject the truth will stand to accuse and oppress the disciples. But under loss and suffering, even unto death, the Lord’s children are to reveal the meekness of their divine Example. Thus will be seen the contrast between Satan’s agents and the representatives of Christ. The Saviour will be lifted up before the rulers and the people.” The Desire of Ages, 354.
“‘㑚会拨人交畀公会，……还要为着我个缘故，拨带到巡抚搭君王面前，向伊拉搭外邦人作见证。’《马太福音》10:17, 18, R. V. 逼迫会传播亮光。基督个仆人会拨带到世上个大人物面前；若弗是为着此事，伊拉也许永远弗会听见福音。真理对仔些人一直拨误传。伊拉听仔关于基督门徒信仰个虚假控告。常常，伊拉晓得其真实性质个唯一途径，就是那些为信仰受审个人所作个见证。正在审问辰光，仔些人必须回答，而审判伊拉个人也必须听伊拉所作个见证。上帝个恩典会分赐畀伊个仆人，应付紧急个辰光。耶稣讲：‘到仔同一辰光，会赐畀㑚当讲啥；因为讲个弗是㑚，乃是㑚天父个灵在㑚里向讲。’当上帝个灵照亮伊仆人个心思辰光，真理就会带着其神圣个能力搭宝贵显明出来。那些弃绝真理个人会站出来控告并压迫门徒；但是，主个儿女在损失搭苦难之下，甚至直到死，也总要显明伊拉神圣模范个温柔。照恁般，就会看出撒但差役搭基督代表之间个对比。救主会在首领搭百姓面前拨高举。”《历代愿望》，354。
As with the three worthies, Daniel was not interested in any gifts, nor did he need to rehearse what he was going to say. He very simply presented the interpretation of the “seven times,” represented upon the wall.
像那三位贤者一样，但以理对任何赏赐并无兴趣，也无须预先演练自己将要讲个啥伊。伊只不过极其简明地陈明了写勒墙壁浪向所表明个“七期”个解释。
We will continue the story of Belshazzar in the next article.
阿拉将会勒下一篇文章里继续讲伯沙撒个故事。
“Those who are unfaithful to the work of God are lacking in principle; their motives are not of a character to lead them to choose the right under all circumstances. The servants of God are to feel at all times that they are under the eye of their employer. He who watched the sacrilegious feast of Belshazzar is present in all our institutions, in the counting-room of the merchant, in the private workshop; and the bloodless hand is as surely recording your neglect as it recorded the awful judgment of the blasphemous king. Belshazzar’s condemnation was written in words of fire, ‘Thou art weighed in the balances, and art found wanting’; and if you fail to fulfill your God-given obligations your condemnation will be the same.” Messages to Young People, 229.
「凡對上帝个工作勿忠信个人，伊拉就是缺少原則；伊拉个動機，並無箇樣品格，會引導伊拉㑚一切景況之下攏揀着正路。上帝个僕人，應當時時覺着自家是立勒雇主个眼目底下。監看伯沙撒褻瀆聖物之筵席个那一位，現今也臨在我拉一切機構之中，勒商人个賬房裡，勒私家个工場裡；彼隻無血个手，也一定照樣記錄儂个忽略，正如伊記錄彼個褻慢君王可怕个審判一樣。伯沙撒个定罪，是用火焰个字寫下來个：『儂曾被放勒天平裡稱過，顯出有所虧欠。』若是儂勿肯盡儂蒙上帝所賜个本分，儂个定罪也要是一樣。」《Messages to Young People》，229。