The line of prophecy identifying when the United States forms an image to and of the beast occurs when the horn of Protestantism is forming the image of Christ. That formation is specifically identified in Daniel chapter ten, when Daniel beholds the causative looking-glass “marah,” vision. Daniel represents those who behold Christ, and in so doing they reflect Christ’s character. The one hundred and forty-four thousand, who are represented by Daniel in chapter ten, form the image of Christ within, only as they behold His character. By beholding they become changed.
預言所指明个時序，就是美國造成獸个像、並且成為獸个像个當口，也正是新教之角正在造成基督之像个時候。此種形成，在《但以理書》第十章裡有特別个指明：彼時但以理看見那有致成作用个照影明鏡——“marah”——異象。但以理乃代表凡注目基督个人；伊拉正因如此，也就反照出基督个品格。嗰一十四萬四千人，於第十章裡由但以理所預表，惟有當伊拉注視主个品格个辰光，纔會在內裡形成基督个像。伊拉藉着觀看，就得着改變。
The image of the beast reflects the beast, and the formation of the image of the beast is the great test for the people of God, by which their eternal destiny will be decided. When the Protestant churches take control of the government of the United States, they will have formed an image of the church and state system that identifies the structure of control which the papal power employed before the political support was removed. In the same period of time the image of Christ will be produced in His last day people. Yet, there were those that were with Daniel who saw not the vision, for they fled from the vision. They failed the test of the formation of the image of the beast, by refusing to allow the image of Christ to be formed within them during the testing time.
兽个像反映兽本身，而兽像个形成，乃是上帝子民个大试验；伊拉永远个命运，就要借此决定。及至新教诸教会掌控美利坚合众国个政府辰光，伊拉就已造成一幅教会搭国家制度个像；此像标明教皇权势从前趁政治支持还朆撤去辰光所运用个控制架构。正当同一段时期里，基督个像也要成形于伊末日个子民之中。然而，曾有搭但以理同在个人，却弗曾看见异象，因为伊拉从异象面前逃避脱。伊拉拒绝于试炼个时辰让基督个像成形于自身里面，故此在兽像形成个试验上失败了。
The spiritual principle of reflection is accomplished by looking into a mirror that represents Christ and because the “marah” vision is a causative vision, the image of Christ in the mirror, produces the image of Christ in humanity. A literal mirror reflects the image of the man who looks at the mirror, but the spiritual application of the principle has variables associated with the mirror. Those who are simply a “hearer of the word, and not a doer,” “beholdeth himself, and goeth his way, and straightway forgetteth what manner of man he was.” They look to the mirror and only see humanity.
灵里反照个原则，系藉着注视一面表明基督个镜子来成就个；并且因为“marah”异象乃是一种致成个异象，所以镜子里个基督形像，就在人体里产生基督个形像。照字面讲，一面镜子反照出望镜之人个形像；但此原则在灵里个运用，却有同镜子相关个变项。凡不过是“听道，而弗行道”个人，“看见自己，走后去，随即忘记伊本来是啥个样式个人。” 伊拉望向镜子，只看见人性。
The other class who are “not a forgetful hearer, but a doer of the work” see the law of God, they see Christ in the mirror. The work is to understand that the principle of reflection has a “natural” reality and a spiritual reality. Daniel illustrates those who did the “work,” for in chapters nine and ten he illustrates the work that produces the spiritual principle of reflection.
另外一等人，「弗是听了就忘个人，乃是实行者」，看见上帝个律法，也在镜子里看见基督。迭个工夫，就是要明白：反照个原则有一个「天然」个实在，也有一个属灵个实在。《但以理书》说明了那些做了「工」个人；因为在第九章搭第十章里，伊说明了能产生反照之属灵原则个工夫。
In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled. Daniel 10:1, 2.
當个辰光，我但以理悲傷忏悔，足足三個禮拜。我弗曾食美味个餅，肉同酒也弗曾入口，也全然弗曾用油膏抹自身，直到滿了整整三個禮拜。Daniel 10:1, 2.
Gabriel had given a partial interpretation of the vision of chapter eight to Daniel, but Daniel had not understood it all.
加百列曾经拨但以理讲解过第八章异象个一部分意思，不过但以理并呒没完全明白。
And I Daniel fainted, and was sick certain days; afterward I rose up, and did the king’s business; and I was astonished at the vision, but none understood it. Daniel 8:27.
我但以理昏厥了，並且害病幾日；後來我起來，辦理王个事務；我因該異象驚愕，總無人明白。 但以理書 8:27
Sister White informs us that Daniel was seeking to understand the interpretation of the message of Daniel chapter eight which Gabriel had brought to Daniel in chapter nine.
怀爱伦姊妹告诉我拉，但以理正寻求明白《但以理书》第八章信息个解释；此解释乃加百列于第九章中带拨但以理个。
“With a new and deeper earnestness, Miller continued the examination of the prophecies, whole nights as well as days being devoted to the study of what now appeared of such stupendous importance and all-absorbing interest. In the eighth chapter of Daniel he could find no clue to the starting point of the 2300 days; the angel Gabriel, though commanded to make Daniel understand the vision, gave him only a partial explanation. As the terrible persecution to befall the church was unfolded to the prophet’s vision, physical strength gave way. He could endure no more, and the angel left him for a time. Daniel ‘fainted, and was sick certain days.’ ‘And I was astonished at the vision,’ he says, ‘but none understood it.’
「密勒帶勒一種新個、更加深切個懇摯，繼續考察預言；佢將整夜並整日都獻勒研究之中，因為現今伊看見此事有何等重大個要緊，並何等吸盡心神個興味。勒《但以理書》第八章裡，伊尋弗着二千三百日個起算點；天使加百列雖然奉命要使但以理明白此異象，卻只對伊作了局部個解明。當那將要臨到教會個可怖逼迫，展開勒先知個異象之前辰，伊個肉身氣力就支持弗住了。伊再也忍受弗能，天使就暫時離開了伊。但以理『昏迷了，病了幾日。』伊講：『我因這異象驚異，卻無人明白。』」
“Yet God had bidden His messenger: ‘Make this man to understand the vision.’ That commission must be fulfilled. In obedience to it, the angel, sometime afterward, returned to Daniel, saying: ‘I am now come forth to give thee skill and understanding;’ ‘therefore understand the matter, and consider the vision.’ Daniel 8:27, 16; 9:22, 23, 25–27. There was one important point in the vision of chapter 8 which had been left unexplained, namely, that relating to time—the period of the 2300 days; therefore the angel, in resuming his explanation, dwells chiefly upon the subject of time.” The Great Controversy, 325.
“然而上帝曾吩咐伊个使者：‘叫此人明白异象。’ 伊个使命必须完成。顺服此命令，过了一歇，天使再转到但以理，讲：‘我如今出来，要使侬有智慧，有聪明；’‘所以侬要明白此事，并要思想此异象。’但以理书 8:27, 16；9:22, 23, 25–27。第八章个异象里，有一点重要个内容曾留得未曾解释，就是关乎时间个——二千三百日个时期；所以天使重续解释个辰光，主要就着重讲到时间个题目。”《善恶之争》，325。
In chapter ten we are informed that Daniel had understanding of the “vision” and the “thing,” but Daniel wanted more light, so he set his heart to find that understanding and he fasted for twenty-one days. In so doing he represents those of the last days who understand the spiritual principle of reflection that is typified by the natural principle of reflection. That understanding is illustrated by their works, and their works are represented by Daniel as seeking a correct understanding of God’s prophetic word. The obvious contrast of those who fled from the vision, is that they were not seeking for a correct understanding of God’s prophetic word.
第十章裡，阿們得知但以理對「異象」同「這事」已有明白；然而但以理還要得著更多个光照，所以佢專心要尋著該個明白，並且禁食二十一日。伊拉樣做，乃是代表末後日子个一班人：伊拉明白反照个屬靈原則，而該原則是由自然界个反照原則所預表个。該個明白，藉著伊拉个行為顯明出來；伊拉个行為，則由但以理所代表，就是尋求對上帝預言之道有正確个明白。至於那些逃避異象之人，顯然正好成個對比：伊拉並弗尋求對上帝預言之道有正確个明白。
The truth of God’s prophetic word that Daniel is represented as hungering to understand is the light of the last days, for Daniel typifies the one hundred and forty-four thousand. Daniel is therefore representing a class who are seeking to understand the light of God’s prophetic word that is represented as the final test before probation closes. In this regard, it is the Revelation of Jesus Christ that is unsealed just before probation closes, but it is also the test that is represented as the formation of the image of the beast.
但以理所表明个渴慕明白上帝预言之道个真理，乃系末后日子个亮光，因爲但以理预表一十四六千人。故此，但以理所代表个，乃是一班寻求明白上帝预言之道亮光个人；此亮光被表明爲恩典时期结束之前个最终试验。就此而论，正在恩典时期结束之前被开启个，乃系耶稣基督个启示；但此也就是被表明爲兽像形成个试验。
The formation of the image of the beast is directly identifying the process of how the image of the beast is developed. That reality cannot be correctly determined without first identifying the primary subject of the test, the beast. It is the beast that establishes and identifies how the image is formed.
兽像个形成，是直接指明兽像是按怎个过程发展成功个。若弗先认明试验个主要对象，就是兽，就弗能正确断定个现实。正是个兽设立并指明兽像是按怎个形成个。
“But what is the ‘image to the beast’? and how is it to be formed? The image is made by the two-horned beast, and is an image to the beast. It is also called an image of the beast. Then to learn what the image is like and how it is to be formed we must study the characteristics of the beast itself—the papacy.
“毋過，啥个是‘兽个像’？佢又是按怎形成个？此像是由两个角个兽所造个，也是归于该兽个像。佢也叫做兽个像。故此，若要晓得此像是啥个模样、又是按怎形成个，阿拉就必须研究该兽自家个特征——教皇制。
“When the early church became corrupted by departing from the simplicity of the gospel and accepting heathen rites and customs, she lost the Spirit and power of God; and in order to control the consciences of the people, she sought the support of the secular power. The result was the papacy, a church that controlled the power of the state and employed it to further her own ends, especially for the punishment of ‘heresy.’ In order for the United States to form an image of the beast, the religious power must so control the civil government that the authority of the state will also be employed by the church to accomplish her own ends.” The Great Controversy, 443.
“當早期教會因離開福音个純樸、接受異教个儀式搭風俗而變得敗壞个辰光，伊就失去了上帝个靈搭權能；為了控制百姓个良心，伊就去尋求世俗政權个支持。結果就產生了教皇制——一個控制國家權力、並利用其來推進自身目的个教會，尤其係用來懲罰『異端』。若美國要形成獸个像，宗教權力就必須如此控制民政政府，致使國家个權柄也會被教會用來成就伊自身个目的。”《善惡之爭》，443。
In order “to learn what the image is like and how it is to be formed we must study the characteristics of the beast itself—the papacy.” It is the beast that establishes the vision that is the test of the last days that is brought about just before probation closes. Daniel understood the vision and the thing.
為着「曉得該像是啥模樣、又當哪能造成，𠵱我儕必須研究該獸本身——教皇制度——个特徵。」設立末後日子試驗个異象、並且是在恩典時期結束之前所帶出來个，正是該獸。但以理明白該異象，也明白該事。
In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.
波斯王居魯士第三年，有一件事顯示畀但以理；伊个名號叫伯提沙撒。此事是真實个，不過所定个時期長久；伊明白此事，也曉得這異象。Daniel 10:1.
The vision is the “mareh” vision of the twenty-three hundred years. The “thing” is the Hebrew word “dabar,” meaning “word.” The same word (“dabar”) which is translated as “thing” in verse one is translated as “matter” in chapter nine verse twenty-three.
异象即是两千三百年个“mareh”异象。“thing”乃希伯来字“dabar”，意思是“话语”。同一个字（“dabar”）拨第一节里向译作“thing”，拨第九章二十三节里向译作“matter”。
Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. At the beginning of thy supplications the commandment came forth, and I am come to show thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Daniel 9:21–23.
正當我禱告辰光還勒講，起先我勒異象裡向所看見个那位加百列，奉命疾飛而來，約莫勒暮祭个辰光觸著了我。伊就指教我，搭我講話，講：「但以理啊，我現今出來，是要俾儂有智慧、有明白。儂懇求个起頭，命令就已經發出了；我來，是要叫儂曉得，因為儂是大蒙眷愛个；所以儂愛明白這事，也愛思想這異象。」但以理書 9:21–23。
Gabriel comes to Daniel in response to Daniel’s prayer, which is associated with the enlightenment Daniel had received when he had understood that he was in a captivity represented by the scattering of Leviticus twenty-six.
加百列因但以理个祷告来就但以理；该祷告连于但以理所受个启明，就是伊已经明白，自家正处勒《利未记》二十六章所表明个分散之被掳境况当中。
In the first year of his reign I Daniel understood by books the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem. Daniel 9:2.
佢在位第一年，我但以理从书卷里明白耶和华的话临到先知耶利米，讲到耶路撒冷荒凉的年数，定要满七十年。Daniel 9:2.
The captivity identified by Jeremiah led Daniel to the captivity of the “seven times” recorded by Moses, which was both an “oath” and a “curse.”
耶利米所指明个被擄，領但以理看着摩西所記載个「七倍」被擄；此被擄弗但是一個「誓言」，也一個「咒詛」。
Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. And he hath confirmed his words, which he spake against us, and against our judges that judged us, by bringing upon us a great evil: for under the whole heaven hath not been done as hath been done upon Jerusalem. As it is written in the law of Moses, all this evil is come upon us: yet made we not our prayer before the Lord our God, that we might turn from our iniquities, and understand thy truth. Daniel 9:11–13.
是个以色列人侪干犯了侬个律法，背离了去，不肯听侬个声音；所以咒诅倾倒勒阿拉身上，还有记勒上帝仆人摩西律法里向个誓，都临到阿拉，因为阿拉得罪了伊。伊坚立了伊向阿拉并向审判阿拉个审判官所讲个话，降大祸勒阿拉身上；因为普天下之下，从来弗曾有像降勒耶路撒冷个事体。照上帝仆人摩西律法里所写个，这一切灾祸都临到阿拉；阿拉还是弗曾到耶和华阿拉个上帝面前恳求，叫阿拉转离自家个罪孽，明白侬个真理。但以理书 9:11–13。
Upon the two witnesses of Jeremiah and Moses, Daniel understood the desolation which had been brought upon Jerusalem was “the curse” “of Moses” that had been “poured upon” ancient Israel. Sister White refers to Jeremiah’s witness as “testimonies to the church,” and in this regard it is identifying Jeremiah as the Spirit of Prophecy of the last days, for the “testimonies to the church” in the last days is this very thing. Jeremiah represents the Spirit of Prophecy and Moses represents the Bible.
藉着耶利米同摩西这两位见证人，但以理明白，临到耶路撒冷个荒凉，就是古时以色列所受、已经“倾倒”㧡伊拉身浪个“摩西”个“咒诅”。怀爱伦姊妹称耶利米个见证为“给教会个证言”，就此意义来讲，这乃是指出耶利米就是末后日子个预言之灵，因为末后日子“给教会个证言”正是此一回事。耶利米表明预言之灵，摩西表明《圣经》。
Daniel represents those of the last days that understand from those two witnesses that they have been scattered, and that understand from the Bible and Spirit of Prophecy that they have been awakened, as was Daniel to the fact that he (they) had been in captivity, and that the captivity was represented in God’s prophetic word.
但以理乃預表末後个一班人：伊拉從該兩位見證者曉得，自家曾經分散；又從《聖經》並預言之靈曉得，自家已經得着喚醒。正如但以理一樣，伊曾醒悟着伊（伊拉）一直處在被擄之中，並且該被擄个光景，原已表明在上帝个預言之言內。
The experience of God’s last-day people is the experience of the ten virgins.
上帝末後日子个子民所經歷个，卽係十個童女个經歷。
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
《馬太福音》第二十五章個十個童女个比喻，也說明咾復臨信徒个經歷。——《善惡之爭》，393。
The tarrying time of the parable of the ten virgins represents the same awakening of Daniel in chapter nine. Based upon the two sanctified witnesses Daniel realized that his entire life was a fulfillment of a specific prophecy within God’s Word. That prophecy directed Daniel to the remedy that was needed if Daniel was to be prepared for what was going to happen to him in the very next chapter. So too, when the Millerites fulfilled the parable of the ten virgins, they also had to be awakened to the fact that the first disappointment and delay had led them to fall asleep. All the prophets represent the last days.
十个童女个比喻里向个迟延时期，就代表但以理书第九章里但以理所经历个同一样觉醒。根据两位成圣个见证者，但以理省悟到伊整个生命乃是上帝圣言中一项特定预言个应验。该项预言指引但以理到所需要个补救之道，使伊得以预备自己，应付紧接勒下一章将要临到伊身上个事。所以同样，当米勒派应验十个童女个比喻辰光，伊拉也必须被唤醒，认清头一回个失望同迟延已经引到伊拉沉睡过去。众先知都代表末后个日子。
The awakening of Daniel and the Millerites are two witnesses of an awakening of the one hundred and forty-four thousand in the last days.
但以理个覺醒搭米勒派，係末後日子一十四萬四千人覺醒个兩個見證。
“Jesus and all the heavenly host looked with sympathy and love upon those who had with sweet expectation longed to see Him whom their souls loved. Angels were hovering around them, to sustain them in the hour of their trial. Those who had neglected to receive the heavenly message were left in darkness, and God’s anger was kindled against them, because they would not receive the light which He had sent them from heaven. Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained. They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844. Light from the Word of God shone upon their position, and they discovered a tarrying time—‘Though it [the vision] tarry, wait for it.’ In their love for Christ’s immediate coming, they had overlooked the tarrying of the vision, which was calculated to manifest the true waiting ones. Again they had a point of time. Yet I saw that many of them could not rise above their severe disappointment to possess that degree of zeal and energy which had marked their faith in 1843.” Early Writings, 236.
“耶穌同埋天上一切眾軍，帶着同情搭愛，望着許多曾用甜美个盼望、切切想要看見彼靈魂所愛个主个人。天使徘徊勒伊拉四圍，為要勒伊拉試煉个時辰扶持伊拉。凡忽略接受天上信息个人，就撥下勒黑暗裡；上帝个忿怒也向伊拉發作，因為伊拉弗肯領受佢自天上差來个光。許多忠心、卻失望个人，因弗能明白為啥伊拉个主弗曾來，總沒有撥撇勒黑暗裡。伊拉再一趟撥引到聖經跟前，去查考預言个時期。主个手從數字上挪開，錯誤也撥說明白了。伊拉看見，預言个時期一直延到1844；而伊拉先前提出來、用以證明預言个時期勒1843結束个同樣證據，正好證明伊拉乃是勒1844終止。上帝聖言裡个光照着伊拉所處个位分，伊拉就發見有一段遲延个時候——‘雖然遲延，還要等候。’因着伊拉熱愛基督即刻降臨，伊拉先前忽略了異象个遲延；而這遲延原是要顯明啥人纔是真正等候个人。伊拉再一趟有了一個時間點。然而我看見，伊拉當中有許多人，弗能從伊拉那極其沉重个失望之上升起來，因而弗能再有1843年標明伊拉信心个那種熱心搭力量。” 《早期著作》，236。
In fulfillment of the parable, the Millerites “had overlooked the tarrying of the vision,” but they were “again” “led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained.” Daniel was led to the Bible and the “hand of the Lord” was removed from “the prophetic periods,” and when Daniel as a doer, not simply a hearer, by active faith proved that he understood the message of Jeremiah and Moses by fulfilling the directions given in Leviticus twenty-six as well as the remedy and resolution of the scattered condition of God’s people, then the “explanation,” was given to Daniel.
為應驗該比喻，米勒派「忽略了異象之遲延」，但伊拉「再一遍」叫引到《聖經》裡去查考預言的時期。主的手從那些數目上挪開了，錯誤也就得著了解明。但以理叫引到《聖經》裡去，而「主的手」從「預言的時期」上挪開了；當但以理作為一個行道的人，不單單是聽道的人，藉著活潑的信心，照《利未記》第二十六章所吩咐的去成全那些指示，以及上帝子民分散光景的補救與解決，從而證明伊明白耶利米同摩西的信息之時，那個「解明」就賜給但以理了。
When the one hundred and forty-four thousand fulfill the tarrying time of the parable in its final and most perfect fulfillment in the last days, they will do so in a period of time when the “formation of the image of the beast” is their great test.
當一十四萬四千人佇末後日子、於該比喻所講个延遲辰光達到其最後、也最完全个應驗辰光，伊拉所經歷个辰光，就是「獸像个形成」成為伊拉重大試煉个一段時期。
We will continue these thoughts in the next article.
阿拉将会勒下一篇文章里继续讲述迭些思想。
“‘When the fruit is brought forth, immediately he putteth in the sickle, because the harvest is come.’ Christ is waiting with longing desire for the manifestation of Himself in His church. When the character of Christ shall be perfectly reproduced in His people, then He will come to claim them as His own.” Christ’s Object Lessons 69.
「『等到果子成熟，伊就立时伸出镰刀，因爲收成个时候到哉。』基督以殷切个渴望，等候伊自家喺伊个教会里向外显明。等到基督个品格喺伊个子民身上得着完全个重现，嗰时伊就要来，认领伊拉作伊自家所有。」《基督对象教训》69。
“It is the darkness of misapprehension of God that is enshrouding the world. Men are losing their knowledge of His character. It has been misunderstood and misinterpreted. At this time a message from God is to be proclaimed, a message illuminating in its influence and saving in its power. His character is to be made known. Into the darkness of the world is to be shed the light of His glory, the light of His goodness, mercy, and truth.
“掩罩世界个，乃是对上帝误解所造成个黑暗。世人正在失落对伊品格个认识。伊个品格曾被误会，也被曲解。到此时，必须宣扬一项出于上帝个信息，一项在其感化上发光、在其能力上施行拯救个信息。伊个品格必须被显明。伊荣耀个光，就是伊良善、怜悯搭真实个光，必须照射进世界个黑暗里。 ”
“This is the work outlined by the prophet Isaiah in the words, ‘O Jerusalem, that bringest good tidings, lift up thy voice with strength; lift it up, be not afraid; say unto the cities of Judah, Behold your God! Behold, the Lord God will come with strong hand, and His arm shall rule for Him; behold, His reward is with Him, and His work before Him.” Isaiah 40:9, 10.
“箇就係先知以賽亞所指明个工夫，伊講：‘報好信息个耶路撒冷啊，著用大氣力提高儂个聲；提高罷，毋好驚；著對猶大諸城講：看哪，儂个上帝！看哪，主上帝必用大能个手來到；伊个膀臂必為伊掌權；看哪，伊个賞賜同伊一道，伊个報應在伊面前。’” 以賽亞書 40:9, 10.
“Those who wait for the Bridegroom’s coming are to say to the people, ‘Behold your God.’ The last rays of merciful light, the last message of mercy to be given to the world, is a revelation of His character of love. The children of God are to manifest His glory. In their own life and character they are to reveal what the grace of God has done for them.” Christ’s Object Lessons, 415.
“等候新郎来临个人，应当向众民讲：‘看哪，恁个上帝。’ 慈悲之光个末后光芒，向世界所要传个末后慈悲信息，乃是启示伊仁爱个品格。上帝个儿女应当彰显伊个荣耀。㑚伲在自家个生活搭品格里，应该显明上帝个恩典为㑚伲所成就个事。”《基督比喻实训》，415页。