The word “hour” that is only found in the Old Testament in the book of Daniel, is always associated with some type of judgment. In chapter three it represents the Sunday law, with the emphasis upon the ensign represented by Shadrach, Meshach and Abednego.
「時辰」一詞喺舊約中只見於《但以理書》，而且每一次都總係同某種審判有關。喺第三章，佢所代表嘅係星期日法案，重點係放喺由沙得拉、米煞、亞伯尼歌所表徵嘅旗幟之上。
In chapter four it represents the arrival of the warning of the first angel’s message in 1798. When used the second time in chapter four, it represented the opening of the investigative judgment on October 22, 1844. In chapter four, the two usages of the word “hour” represent the history of the first and second angels’ messages from 1798 until 1844. That history is the history of the seven thunders of Revelation ten. The seven thunders are represented by the two times the word “hour” is employed in chapter four, and therefore also represents the history of the third angel from 1989, until the soon-coming Sunday law.
喺第四章，呢件事代表第一位天使信息之警告喺1798年臨到。當「時辰」呢個字喺第四章第二次被使用嘅時候，就代表查案審判喺1844年10月22日展開。喺第四章，「時辰」一字兩次嘅用法，代表由1798年至1844年間第一位同第二位天使信息嘅歷史。呢段歷史就係《啟示錄》第十章七雷嘅歷史。七雷藉住第四章「時辰」一字兩次被使用而被表明，因此亦代表第三位天使自1989年起，直到快將來臨之星期日法令嘅歷史。
In chapter five, the word “hour” also represents the Sunday law, but the emphasis there is upon the end of the sixth kingdom of Bible prophecy, the United States, as typified by the end of the first kingdom of Bible prophecy, Babylon. In chapter three, the emphasis was upon the ensign in the furnace, but in chapter five the emphasis is on the fate of Belshazzar and his particular judgment, although Daniel does ultimately arrive into the story typifying the ensign.
喺第五章，「時辰」一詞同樣代表星期日法，但嗰度所着重嘅，乃係聖經預言中第六個國度——美國——嘅終結，正如聖經預言中第一個國度巴比倫之終結所預表嘅一樣。喺第三章，重點係火窰中嘅旗號；但喺第五章，重點則係伯沙撒嘅命運同佢所受嘅特別審判，雖然但以理最終確實進入呢個故事之中，作為預表旗號者。
At the Sunday law, the “hour” of Nebuchadnezzar’s dedication and the death of Belshazzar are represented. The “hour” represented as the opening of the judgment in chapter four identifies the opening of the investigative judgment on October 22, 1844, and it also identifies the opening of the executive judgment at the Sunday law. Whether the opening of the books of judgment in the heavenly sanctuary on October 22, 1844, or the beginning of the judgment of God brought upon those who have rejected salvation, at the beginning of the executive judgment at the Sunday law the warning for either approaching judgment is represented in Daniel chapter four by the first use of the word “hour,” and the actual beginning of either of the two types of judgment is represented by the second time the word “hour” is used in chapter four.
喺星期日法之時，尼布甲尼撒獻像嘅「時辰」同伯沙撒之死都被表徵出嚟。第四章所表徵為審判展開嘅「時辰」，指出咗一八四四年十月二十二日查案審判嘅開始，亦同時指出星期日法之時執行審判嘅開始。無論係指一八四四年十月二十二日天上聖所中審判案卷嘅展開，抑或係指臨到嗰啲拒絕救恩之人身上之上帝審判嘅開始；喺星期日法之時執行審判起首之際，對呢兩種臨近之審判嘅警告，都喺但以理書第四章中藉着「時辰」一詞首次出現而被表徵，而呢兩類審判任何一類實際開始之時，則藉着第四章中「時辰」一詞第二次出現而被表徵。
The grammatical term for the word “hour” as it is employed by Daniel is that it is a “polysemy”. A polysemy is a word that has various definitions that can all be grouped together under the same heading. The five times Daniel uses the word “hour,” all refer to judgment, but they each address different aspects of either God’s retributive judgment, which is called His executive judgment, or God’s investigative judgment where He is determining who will or will not be saved. Whether it is the investigative judgment that began on October 22, 1844, or the executive judgment that begins at the soon-coming Sunday law, both judgments are progressive in nature. God’s retributive, or executive judgment begins at the Sunday law and progressively escalates, ultimately reaching the close of human probation and the seven last plagues.
但以理所使用「時辰」一詞，其語法術語乃屬於「一詞多義」。一詞多義，即一個詞具有多種含義，而這些含義都可以歸納於同一個範疇之下。但以理五次使用「時辰」一詞，全部都指向審判；然而，它們各自所論及的，乃是上帝報應性的審判——即稱為祂施行性的審判——的不同層面，或是上帝查案性的審判，就是祂正在判定誰將得救、誰將不得救的審判。無論是始於1844年10月22日的查案審判，還是始於那即將來到之星期日法令的施行性審判，兩者在本質上都是逐步推進的。上帝報應性的、或施行性的審判，始於星期日法令，並且逐步升高，最終達至人類恩典時期的終止，以及最後的七災。
Daniel chapter five uses the word “hour,” to illustrate God’s executive judgment as represented by the death of Belshazzar, and the end of the nation he ruled.
但以理書第五章用「時辰」呢個詞，藉伯沙撒之死，以及佢所統治之國嘅終結，說明上帝施行審判之權。
In the same hour came forth fingers of a man’s hand, and wrote over against the candlestick upon the plaster of the wall of the king’s palace: and the king saw the part of the hand that wrote. Daniel 5:5.
就在那時，忽有人的手指出現，在王宮牆上的灰泥上、燭臺對面書寫；王看見那書寫的手的一部分。但以理書 5:5。
The executive judgment begins at the Sunday law, which is also represented by Nebuchadnezzar’s dedication of the golden image, but that “hour” is more about the deliverance of God’s people in the crisis that is brought about at the Sunday law. The executive judgment of the whore of Tyre, and also of the United States begins at the Sunday law, which is the “hour” that is a symbol of judgment in the book of Daniel.
行政審判始於星期日法，呢件事亦由尼布甲尼撒為金像行奉獻禮所預表；但嗰個「時辰」更主要係指上帝子民喺由星期日法所引發嘅危機之中蒙拯救。對推羅淫婦嘅行政審判，以及對美國嘅行政審判，都係由星期日法開始；而呢個就係但以理書中作為審判象徵嘅「時辰」。
And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. How much she hath glorified herself, and lived deliciously, so much torment and sorrow give her: for she saith in her heart, I sit a queen, and am no widow, and shall see no sorrow. Therefore shall her plagues come in one day, death, and mourning, and famine; and she shall be utterly burned with fire: for strong is the Lord God who judgeth her. And the kings of the earth, who have committed fornication and lived deliciously with her, shall bewail her, and lament for her, when they shall see the smoke of her burning, Standing afar off for the fear of her torment, saying, Alas, alas that great city Babylon, that mighty city! for in one hour is thy judgment come. Revelation 18:4–10.
我又聽見另一把聲音從天上來，說：「我嘅子民哪，你哋要從她出來，免得有分於她嘅罪，亦免得受她所受嘅災殃；因她嘅罪惡滔天，直達於天，神已經記念她嘅不義。她怎樣待人，也要怎樣報應她；按她所行嘅，加倍報應她；她用甚麼杯斟給人，也要用那杯加倍斟給她。她怎樣自高自大，奢華宴樂，也要照樣叫她受痛苦悲哀；因她心裏說：『我坐着作皇后，並不是寡婦，決不至見悲哀。』所以，在一日之內，她嘅災殃要一齊來到，就是死亡、悲哀、饑荒；她又要被火完全焚燒，因為審判她嘅主神大有能力。地上嘅君王，曾與她行淫、一同奢華宴樂嘅，看見她焚燒嘅煙，就必為她哭泣哀號；因怕她所受嘅痛苦，就遠遠站着，說：『哀哉！哀哉！巴比倫大城，那強盛嘅城啊！因為在一時之間，你嘅刑罰就來到了。』啟示錄 18:4–10」
The Sunday law in the United States, which is the beginning of the executive judgment, which is also progressive, begins in the “hour” that God’s children who are still in Babylon are called out by the ensign. It is the “hour” that the judgment comes upon “that Great city, Babylon”. Her judgment, represented by the word “hour,” covers the period when God’s other flock are called out of Babylon.
美國嘅星期日法案，乃係行政審判之開始，而呢個審判亦係逐步推進嘅；佢係喺嗰個「時辰」開始，就係上帝仍然喺巴比倫之中嘅兒女，藉着旗號被呼召出嚟嘅時候。呢個就係審判臨到「嗰大城巴比倫」嘅「時辰」。佢嘅審判，由「時辰」一詞所表徵，涵蓋咗上帝其餘羊群從巴比倫被呼召出嚟嘅期間。
And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:10–12.
到那日，必有耶西的根立作萬民的大旗；列國都必尋求他，他安息之所必有榮耀。到那日，主必再一次伸手，救贖他百姓所餘剩的，就是從亞述、埃及、巴忒羅、古實、以攔、示拿、哈馬，並眾海島所剩下的。祂必向列國豎立大旗，招聚以色列被趕散的人，又從地的四方聚集分散的猶大人。以賽亞書 11:10–12。
The Lord called people out of Babylon in the movement of the first angel in 1844, and the second angel of that history is to be repeated in the last days, when “the Lord shall set his hand again the second time to recover the remnant of his people.” The remnant of the people He is “again” calling out, is not the ensign, for the ensign are the “root of Jesse,” which stand up as the “ensign” whom the “Gentiles seek”. For a second time, God will call the nations out of Babylon.
主喺1844年藉着第一位天使嘅運動，將人從巴比倫裏面呼召出來；而嗰段歷史之中的第二位天使，喺末後嘅日子亦要重演，當「主必再伸手第二次救回自己百姓中所餘剩的」。佢「再次」所呼召出來嘅百姓餘民，並唔係嗰旗幟，因為嗰旗幟乃係「耶西的根」，就係嗰位立起來作「旗幟」、為「外邦人所尋求」嘅。神將要第二次把列國從巴比倫之中呼召出來。
He will do so by first assembling “the outcasts of Israel,” who are “the dispersed of Judah,” and who come “from the four corners of the earth,” when they are gathered together at the end of three and a half days of laying dead in the street of Revelation chapter eleven, that runs through Ezekiel’s valley of dead and dry bones.
祂將會先聚集「以色列被趕散的人」，就是「猶大分散的人」；他們乃是從「地的四角」而來；當他們在《啟示錄》第十一章所述倒臥街上三日半之後被一同聚集之時——那條街正貫穿以西結滿佈死骸枯骨的平原——祂就如此行。
The “hour” when the executive judgment begins for “Babylon” that “mighty city,” is the same “hour” of the “great earthquake” of Revelation eleven. God’s executive judgment begins at that “hour,” for in Revelation chapter eleven, there are seven thousand that are slain in the “hour” of the earthquake. Those seven thousand were represented by the “most mighty men” of Nebuchadnezzar, who died throwing Shadrach, Meshach and Abednego into the furnace that had been heated “seven times” above normal. In the French Revolution the “seven thousand” represented the royalty of France, or its mighty men. Not only was Belshazzar slain in chapter five, but his army was destroyed. The “hour” of the Sunday law begins the persecution represented by God’s people being thrown into the furnace, but it also marks the beginning of God’s executive judgment upon the great city Babylon.
「巴比倫」嗰座「大城」開始遭受執行審判嘅「時辰」，就係《啟示錄》第十一章所講嗰場「大地震」嘅同一個「時辰」。上帝嘅執行審判係由嗰個「時辰」開始，因為喺《啟示錄》第十一章，喺地震嘅「時辰」之中，有七千人被殺。嗰七千人乃係由尼布甲尼撒嘅「大能勇士」所預表；佢哋將沙得拉、米煞、亞伯尼歌投進比平常加熱咗「七倍」嘅火窰時，自己反而喪命。喺法國大革命之中，嗰「七千人」所代表嘅，乃係法國嘅王室，即佢嘅權貴。喺第五章之中，被殺嘅唔單止係伯沙撒，連佢嘅軍隊亦被毀滅。星期日法令嘅「時辰」開始咗嗰場迫害，呢場迫害由上帝嘅子民被投進火窰所表徵；但同時，佢亦標誌住上帝對大城巴比倫施行執行審判嘅開始。
It is also the “hour” of the great earthquake in Revelation chapter eleven’s great earthquake, when the formerly dead bones that were slain in the street by the beast from the bottomless pit are lifted up into heaven as an ensign. There it is also the same “hour” that the third Woe, which is also the seventh trumpet is sounded. The seventh trumpet is the third Woe, and the purpose of that final Woe trumpet is not only to bring judgment upon those that enforce Sunday worship, but also to anger the nations. The third Woe, the seventh trumpet, and the angering of the nations, are all symbols that address the prophetic role of Islam, and they are all placed in the “hour” of the great earthquake.
呢亦都係《啟示錄》第十一章所講嗰場大地震嘅「時辰」；喺嗰時，先前被無底坑上來嘅獸喺街上所殺害、原本死咗嘅枯骨，被舉到天上，作為一個旌旗。喺嗰度，呢同樣亦都係第三樣災禍——亦即係第七枝號筒——被吹響嘅同一個「時辰」。第七枝號筒就係第三樣災禍，而呢枝最後災禍之號筒嘅目的，唔單止係要向嗰啲強制人守星期日崇拜嘅人施行審判，亦都係要激動列國發怒。第三樣災禍、第七枝號筒，以及激動列國發怒，全部都係指向伊斯蘭教先知性角色嘅象徵，而佢哋全部都被安置喺嗰場大地震嘅「時辰」之內。
And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. The second woe is past; and, behold, the third woe cometh quickly. And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever. And the four and twenty elders, which sat before God on their seats, fell upon their faces, and worshipped God, Saying, We give thee thanks, O Lord God Almighty, which art, and wast, and art to come; because thou hast taken to thee thy great power, and hast reigned. And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth. Revelation 11:12–18.
佢哋聽見有大聲音從天上向佢哋講：「上呢度嚟。」佢哋就駕着雲上到天上去，佢哋嘅仇敵也看見了。正在那時，發生大地震，城的十分之一倒塌；在地震中被殺的人有七千；其餘的人都懼怕，便將榮耀歸與天上的神。第二樣災禍過去了；看哪，第三樣災禍快到了。 第七位天使吹號，天上就有大聲音說：「世上的國，成了我主和主基督的國；祂要作王，直到永永遠遠。」那在神面前、坐在自己座位上的二十四位長老，就面伏於地敬拜神，說：「昔在、今在、以後永在的主神，全能者啊，我哋感謝你；因你執掌了你的大權，作王了。列國發怒，你的忿怒也臨到了；審判死人的時候也到了；你要賞賜你的僕人眾先知和眾聖徒，並一切敬畏你名的人，無論大小；又要毀滅那些敗壞世界之人。」啟示錄 11:12–18。
Ezekiel’s dead bones ascend “up to heaven in a cloud; and their enemies” behold “them” in the “hour” when Nebuchadnezzar’s music begins to play, and the whore of Tyre begins to sing, and apostate Israel begins to dance. Apostate Israel is representing the false prophet, king Nebuchadnezzar is the dragon and the whore of Tyre is the beast. The dance is illustrated by the prophets of Baal and the prophets of the grove in the story of Elijah. It was also illustrated by the dance of Salome, the daughter of Herodias. Baal is the false male deity and Ashtaroth is the prophets of the grove which is a female deity. Together they represent the combination of church (the woman) and state (the man). Together they represent the false prophet of the United States. Salome identifies that the false prophet is the daughter of Rome, whose image is the combination of church and state in the United States.
以西結嘅枯骨「駕着雲上到天上去；而佢哋嘅仇敵」喺尼布甲尼撒嘅音樂開始奏起、推羅嘅淫婦開始歌唱、背道嘅以色列開始跳舞嘅「時辰」看見「佢哋」。背道嘅以色列所代表嘅係假先知，尼布甲尼撒王就係龍，而推羅嘅淫婦就係獸。呢場舞蹈喺以利亞故事當中巴力嘅先知同樹林嘅先知身上已被描繪出嚟；同樣亦喺希羅底個女莎樂美嘅舞蹈上被描繪出嚟。巴力係虛假嘅男性神祇，而亞斯她錄就係樹林嘅先知所事奉嘅女性神祇。兩者合埋一齊，就代表教會（女人）同國家（男人）嘅結合。兩者合埋一齊，就代表美國嘅假先知。莎樂美表明，呢個假先知乃係羅馬嘅女兒；而佢嘅像，就係美國政教合一嘅結合。
Wherefore at that time certain Chaldeans came near, and accused the Jews. They spake and said to the king Nebuchadnezzar, O king, live forever. Thou, O king, hast made a decree, that every man that shall hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of musick, shall fall down and worship the golden image: And whoso falleth not down and worshippeth, that he should be cast into the midst of a burning fiery furnace. There are certain Jews whom thou hast set over the affairs of the province of Babylon, Shadrach, Meshach, and Abednego; these men, O king, have not regarded thee: they serve not thy gods, nor worship the golden image which thou hast set up. Daniel 3:8–12.
因此，當時有幾個迦勒底人前來，控告猶太人。他們對尼布甲尼撒王說：「願王萬歲。王啊，你曾降旨，凡聽見角、笛、琴、琵琶、瑟、簫，以及各樣樂器聲音的人，都當俯伏敬拜那金像；凡不俯伏敬拜的，必被扔在烈火的窰中。如今有幾個猶太人，就是你所派管理巴比倫省事務的沙得拉、米煞、亞伯尼歌；王啊，這些人不理會你，不事奉你的神，也不敬拜你所立的金像。」但以理書 3:8–12。
In that “hour,” the enemies of Shadrach, Meshach and Abednego saw that they refused the mark of the beast, and they then petitioned the king to execute the prescribed judgment. In that “hour,” the Sunday law, which is the shaking that confronts the earth beast (the earthquake), Nebuchadnezzar’s rage and fury is manifested.
喺嗰個「時辰」，沙得拉、米煞、亞伯尼歌嘅仇敵見到佢哋拒絕受獸嘅印記，於是就向王請願，要執行所定嘅審判。喺嗰個「時辰」，主日法——即係臨到地上之獸嘅震動（地震）——尼布甲尼撒嘅烈怒同忿怒就顯明出嚟。
Then Nebuchadnezzar in his rage and fury commanded to bring Shadrach, Meshach, and Abednego. Then they brought these men before the king. Daniel 3:13.
於是尼布甲尼撒勃然大怒，盛怒之下，下令把沙得拉、米煞、亞伯尼歌帶來。於是有人把這些人帶到王面前。Daniel 3:13.
The persecution that is carried out against God’s two witnesses (Shadrach, Meshach and Abednego), is carried out when they refuse to bow, or as Revelation eleven identifies—they stand upon their feet.
向神嘅兩個見證人（沙得拉、米煞、亞伯尼歌）所施行嘅迫害，乃係喺佢哋拒絕下拜嘅時候施行；或者照《啟示錄》第十一章所指明——佢哋站立起來。
And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. Revelation 11:11, 12.
過咗三日半之後，由神而來嘅生命之靈進入咗佢哋裏面，佢哋就企起身；凡看見佢哋嘅人，都大大驚惶。佢哋又聽見有大聲音從天上向佢哋講：「上呢度嚟。」佢哋就駕着雲上到天上去；佢哋嘅仇敵也看見咗佢哋。啟示錄 11:11, 12.
Refusing to bow, they stand upon their feet as Ezekiel’s mighty army. They stand when they receive and then proclaim the sealing message that protests the formation of the union of church and state in the United States, and warns of the soon-coming Sunday law, and identifies that God’s retributive judgment is about to be accomplished by Islam of the third Woe. The Midnight Cry message is represented by the “secret” that was revealed to Daniel in chapter two, and when God’s last day people settle into that “truth,” they cannot and will not be shaken by the imminent earthquake.
佢哋拒絕下拜，乃像以西結嗰支大軍一樣站立起來，雙腳企穩。當佢哋領受並隨後宣告嗰封印的信息──抗議美國政教聯盟之形成，並警告將要迅速來臨的星期日法例，又指出上帝報應性的審判即將藉第三樣災禍中的伊斯蘭而成就──嗰時，佢哋就站立得住。午夜呼喊的信息，乃由第二章向但以理所啟示的「奧祕」所表徵；當上帝末後日子的子民在嗰個「真理」上安定下來，佢哋就不能、亦決不會因那迫在眉睫的地震而被震動。
“The work in Battle Creek is after the same order. The leaders in the sanitarium have mingled with unbelievers, admitting them to their councils, more or less, but it is like going to work with their eyes shut. They lack the discernment to see what is going to break upon us at any time. There is a spirit of desperation, of war and bloodshed, and that spirit will increase until the very close of time. Just as soon as the people of God are sealed in their foreheads—it is not any seal or mark that can be seen, but a settling into the truth, both intellectually and spiritually, so they cannot be moved—just as soon as God’s people are sealed and prepared for the shaking, it will come. Indeed, it has begun already. The judgments of God are now upon the land, to give us warning, that we may know what is coming.” Manuscript Releases, volume 10, 252.
「巴特爾克里克嘅工作亦都係同一類型。療養院嘅領袖曾經同不信者混雜，或多或少容讓佢哋參與佢哋嘅議事；但呢種做法，就如同閉埋眼去作工一樣。佢哋缺乏辨識力，睇唔見任何時候將要臨到我哋身上嘅事。有一種絕望、戰爭同流血嘅精神，而呢種精神將會愈加增長，直到時間最終嘅終局。神嘅子民一旦喺額上受咗印——呢唔係任何肉眼可見嘅印記或標號，而係喺真理之中，喺理智上同屬靈上都得以堅定，以致佢哋不能被搖動——神嘅子民一旦受咗印，並為震動作好預備，震動就會來到。事實上，佢已經開始咗。神嘅審判現今正臨到呢地，為要向我哋發出警告，使我哋可以知道將要來臨嘅係乜嘢。」《Manuscript Releases》，第10卷，252。
The sealing represents a mark that at first cannot be seen by humans, but is thereafter seen by everyone. When God’s people accept the message of the Midnight Cry, that has been represented by the “secret” that was revealed to Daniel in chapter two, they have accepted the “secret” of the image of the beast that leads to the mark of the beast, which brings the judgment of God, which is accomplished through Islam. This takes place at a time where a “spirit of desperation, of war and bloodshed” is increasing. That time is now. It takes place when the leaders of Adventism cannot see due to Laodicean blindness. During the sealing process that is finalized at the Midnight Cry, the seal is impressed upon the foreheads of the wise virgins, but it is unseen. Shadrach, Meshach and Abednego represent those who have settled into the truth as illustrated through their dialogue with Nebuchadnezzar.
蓋印乃係一個記號；起初，人不能看見，但此後卻為眾人所見。當上帝的子民接受午夜呼喊的信息——此乃但以理書第二章所啟示之「奧祕」所預表者——他們便接受了那關乎獸像之「奧祕」；此奧祕引向獸的印記，帶來上帝的審判，而這審判乃藉着伊斯蘭而完成。此事發生於一個「絕望、戰爭與流血」之靈愈加增長的時期。此時此刻正是那時候。此事亦發生於復臨運動的領袖因老底嘉的瞎眼而不能看見之時。在蓋印的過程中——並於午夜呼喊時達至終局——印記被蓋在智慧童女的額上，然而卻仍未能被看見。沙得拉、米煞、亞伯尼歌代表那些已在真理中堅定立足的人，正如他們與尼布甲尼撒的對話所表明的一樣。
Nebuchadnezzar spake and said unto them, Is it true, O Shadrach, Meshach, and Abednego, do not ye serve my gods, nor worship the golden image which I have set up? Now if ye be ready that at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of musick, ye fall down and worship the image which I have made; well: but if ye worship not, ye shall be cast the same hour into the midst of a burning fiery furnace; and who is that God that shall deliver you out of my hands? Shadrach, Meshach, and Abednego, answered and said to the king, O Nebuchadnezzar, we are not careful to answer thee in this matter. If it be so, our God whom we serve is able to deliver us from the burning fiery furnace, and he will deliver us out of thine hand, O king. But if not, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up. Daniel 3:14–18.
尼布甲尼撒發言，對他們說：「沙得拉、米煞、亞伯尼歌啊，這事果真麼？你們不事奉我的神，也不敬拜我所立的金像麼？如今你們若預備好了，一聽見角、笛、琴、琵琶、瑟、簫，和各樣樂器的聲音，就俯伏敬拜我所造的像，卻還可以；若不敬拜，必立時被扔在烈火的窰中；有哪一位神能救你們脫離我的手呢？」沙得拉、米煞、亞伯尼歌回答王說：「尼布甲尼撒啊，這件事我們不必回答你。即便如此，我們所事奉的神能將我們從烈火的窰中救出來；王啊，他也必救我們脫離你的手。即或不然，王啊，你當知道，我們決不事奉你的神，也不敬拜你所立的金像。」但以理書 3:14–18
Thereafter the three worthies will manifest the seal of God that can be seen. Only those who first have the seal within that cannot be seen, will be involved with manifesting the seal of God in the time when it must be seen.
此後，這三位賢者必顯明那可見的上帝之印。惟有那些先有那不可見、存於內裏之印的人，方能在那印必須顯現之時，有分於顯明上帝之印。
Then was Nebuchadnezzar full of fury, and the form of his visage was changed against Shadrach, Meshach, and Abednego: therefore he spake, and commanded that they should heat the furnace one seven times more than it was wont to be heated. And he commanded the most mighty men that were in his army to bind Shadrach, Meshach, and Abednego, and to cast them into the burning fiery furnace. Then these men were bound in their coats, their hosen, and their hats, and their other garments, and were cast into the midst of the burning fiery furnace. Therefore because the king’s commandment was urgent, and the furnace exceeding hot, the flame of the fire slew those men that took up Shadrach, Meshach, and Abednego. And these three men, Shadrach, Meshach, and Abednego, fell down bound into the midst of the burning fiery furnace. Then Nebuchadnezzar the king was astonied, and rose up in haste, and spake, and said unto his counsellors, Did not we cast three men bound into the midst of the fire? They answered and said unto the king, True, O king. He answered and said, Lo, I see four men loose, walking in the midst of the fire, and they have no hurt; and the form of the fourth is like the Son of God. Daniel 3:19–25.
當時，尼布甲尼撒怒氣填胸，向沙得拉、米煞、亞伯尼歌變了臉色；因此他吩咐人，把窰燒熱，比平日更加七倍。又吩咐他軍中幾個最勇猛的人，把沙得拉、米煞、亞伯尼歌捆起來，扔在烈火的窰中。於是這三人連同外袍、褲子、頭巾和別的衣服，都被捆起來，扔在烈火的窰中。因為王命緊急，窰又甚熱，那抬沙得拉、米煞、亞伯尼歌的人，都被火焰燒死了。沙得拉、米煞、亞伯尼歌這三個人都被捆着，落在烈火的窰中。那時，尼布甲尼撒王驚奇，急忙起來，對謀士說：「我哋捆起來扔在火中嘅，不是三個人嗎？」他們回答王說：「王啊，實在是。」王說：「看哪，我見有四個人，並沒有捆綁，在火中行走，也沒有受傷；那第四個的相貌，好像神子。」但以理書 3:19–25。
The two witnesses, represented by Shadrach, Meshach and Abednego are then lifted up as an ensign, and then the seal will be seen.
其後，由沙得拉、米煞、亞伯尼歌所代表嘅兩個見證人被高舉為旌旗，然後印記就會顉現。
“The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws. Bible Training School, December 1, 1903.
「聖靈嘅工作，係要使世人為罪、為義、為審判，自己責備自己。世人惟有藉着看見嗰啲信從真理嘅人，因真理成聖，按住崇高而聖潔嘅原則行事，並且以崇高、高尚嘅意義，顯明遵守上帝誡命嘅人，同踐踏呢啲誡命於腳下嘅人之間嗰條分界線，先至能夠受警戒。聖靈所成就嘅成聖，標明咗嗰啲有上帝印記嘅人，同嗰啲守一個虛假安息日嘅人之間嘅分別。當考驗來到嘅時候，獸嘅印記究竟係乜嘢，就必清楚顯明。就係守星期日。嗰啲喺聽見真理之後，仍然將呢一日視為聖日嘅人，就帶有嗰位罪人之子嘅記號；佢曾妄想改變節期同律法。Bible Training School, December 1, 1903.」
At the Sunday law, the United States will turn to the United Nations in order to accomplish her prophetic work. She is to deceive the world by those miracles she performs, as represented by the dance of Salome. As she does her dance of deception, the whore of Tyre will be singing her songs, and Nebuchadnezzar’s orchestra will play the music. The United States takes the lead in forcing the world to accept the song, and bow down before the image.
到咗星期日法令之時，美國將會轉向聯合國，以成就佢喺預言中嘅工作。佢要藉住自己所施行嘅神蹟迷惑世界，正如撒羅米嘅舞蹈所象徵嘅一樣。當佢跳出呢一場迷惑人嘅舞時，推羅嘅淫婦就會唱出佢嘅歌，而尼布甲尼撒嘅樂隊就會奏起音樂。美國帶頭強迫全世界接受呢首歌，並且向嗰個像下拜。
And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name. Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six. Revelation 13:11–18.
我又看見另一隻獸從地中上來；牠有兩角如同羊羔，說話卻像龍。牠在頭一隻獸面前，施行頭一隻獸所有的權柄，並且使地和住在地上的人都敬拜那隻受了致命傷而醫好的頭一隻獸。牠又行大奇事，甚至在人面前，叫火從天降在地上。牠因着有權在獸面前行那些神蹟，就迷惑住在地上的人，對住在地上的人說，要給那受刀傷而仍存活的獸造個像。又有權柄賜氣息給獸像，使獸像既能說話，又能叫凡不敬拜獸像的人都被殺害。牠又叫眾人，無論大小、貧富、自主的、為奴的，都在右手上或在額上受一個印記；除了那有這印記、或有獸名、或有牠名數目的人，都不得作買賣。 在此有智慧。凡有聰明的，可以算計獸的數目；因為這是人的數目；牠的數目乃是六百六十六。啟示錄 13:11–18。
Egypt in the last days represents the world (then governed by the United Nations), but there is a “Woe” (a symbol of Islam), that has been pronounced against those (the United States) that turn to Egypt for help. When the three worthies are thrown into the furnace and become the ensign for the world, the furnace is not actually Nebuchadnezzar’s furnace.
末後嘅埃及代表世界（當時由聯合國統治），但係有一個「禍哉」（伊斯蘭嘅象徵）已經宣告要臨到嗰啲轉向埃及求幫助嘅人（美國）身上。當三位勇士被扔進火爐、並且成為世上嘅旌旗之時，嗰個火爐其實並唔係尼布甲尼撒嘅火爐。
Woe to them that go down to Egypt for help; and stay on horses, and trust in chariots, because they are many; and in horsemen, because they are very strong; but they look not unto the Holy One of Israel, neither seek the Lord! Yet he also is wise, and will bring evil, and will not call back his words: but will arise against the house of the evildoers, and against the help of them that work iniquity. Now the Egyptians are men, and not God; and their horses flesh, and not spirit. When the Lord shall stretch out his hand, both he that helpeth shall fall, and he that is holpen shall fall down, and they all shall fail together. For thus hath the Lord spoken unto me, Like as the lion and the young lion roaring on his prey, when a multitude of shepherds is called forth against him, he will not be afraid of their voice, nor abase himself for the noise of them: so shall the Lord of hosts come down to fight for mount Zion, and for the hill thereof. As birds flying, so will the Lord of hosts defend Jerusalem; defending also he will deliver it; and passing over he will preserve it. Turn ye unto him from whom the children of Israel have deeply revolted. For in that day every man shall cast away his idols of silver, and his idols of gold, which your own hands have made unto you for a sin. Then shall the Assyrian fall with the sword, not of a mighty man; and the sword, not of a mean man, shall devour him: but he shall flee from the sword, and his young men shall be discomfited. And he shall pass over to his strong hold for fear, and his princes shall be afraid of the ensign, saith the Lord, whose fire is in Zion, and his furnace in Jerusalem. Isaiah 31:1–9.
禍哉，那些下埃及求幫助的人！他們倚靠馬匹，信賴戰車，因為戰車眾多；又倚賴馬兵，因為他們極其強盛；卻不仰望以色列的聖者，也不尋求耶和華！其實，他也是有智慧的，必降下災禍，並不收回自己的話；卻要起來攻擊作惡之家，並攻擊那些行罪孽之人的幫助。埃及人不過是人，並不是神；他們的馬不過是血肉，並不是靈。耶和華一伸手，那幫助人的必跌倒，那受幫助的也必仆倒；他們都必一同滅亡。因為耶和華曾這樣對我說：獅子和少壯獅子向所抓的食物咆哮，雖有許多牧人被召來攻擊牠，牠總不因他們的聲音驚惶，也不因他們的喧嚷退縮；照樣，萬軍之耶和華必降臨，為錫安山和其中的岡陵爭戰。雀鳥怎樣飛翔，萬軍之耶和華也必照樣保護耶路撒冷；他必保護拯救，又必越門保全。以色列人哪，你們曾深深悖逆他，現在當歸向他。因為到那日，各人必拋棄自己那些銀偶像和金偶像，就是你們親手所做、使自己陷於罪中的。那時，亞述人必倒在刀下，卻不是勇士的刀；有刀要吞滅他，卻不是卑微之人的刀。他必逃避這刀；他的少年人必成為服苦的人。他必因驚恐而越過，逃往自己的保障；他的首領必因旌旗驚惶。這是那有火在錫安、有爐在耶路撒冷的耶和華說的。以賽亞書 31:1–9。
Jerusalem is the furnace the world will look to, and they will see four men walking therein.
耶路撒冷乃係世人所要注目嘅火爐；佢哋必看見有四個人行走喺其中。
Then Nebuchadnezzar came near to the mouth of the burning fiery furnace, and spake, and said, Shadrach, Meshach, and Abednego, ye servants of the most high God, come forth, and come hither. Then Shadrach, Meshach, and Abednego, came forth of the midst of the fire. And the princes, governors, and captains, and the king’s counsellors, being gathered together, saw these men, upon whose bodies the fire had no power, nor was an hair of their head singed, neither were their coats changed, nor the smell of fire had passed on them. Then Nebuchadnezzar spake, and said, Blessed be the God of Shadrach, Meshach, and Abednego, who hath sent his angel, and delivered his servants that trusted in him, and have changed the king’s word, and yielded their bodies, that they might not serve nor worship any god, except their own God. Daniel 3:26–28.
尼布甲尼撒就近烈火窯口，說道：「沙得拉、米煞、亞伯尼歌，至高神的僕人哪，出來，到這裏來！」於是沙得拉、米煞、亞伯尼歌就從火中出來了。那些總督、省長、巡撫，和王的謀士，一同聚集，看見這幾個人，火在他們身上毫無權勢；他們的頭髮沒有燒焦，衣裳也沒有變色，身上並沒有火燎的氣味。尼布甲尼撒又說：「沙得拉、米煞、亞伯尼歌的神，是應當稱頌的！祂差遣使者，拯救那倚靠祂的僕人；他們違抗王命，捨去自己的身體，為的是不事奉、不敬拜別神，只敬拜他們自己的神。」但以理書 3:26–28
Nebuchadnezzar then made another decree. That decree symbolizes the final decree in the last days. He issues a death decree, which in his feeble attempt to lift up the God of heaven, is in actuality the prophetic symbolism of the death decree at the end of the world. Nebuchadnezzar, representing a king at the end of the world, is a symbol of the dragon’s ten kings that commit fornication with the whore of Rome. The next decree in the prophetic scenario is the death decree, and even though Nebuchadnezzar is making a proclamation for his time, he is in actuality representing the last decree of the three-fold union in the last days. That decree is the death decree that is put in force after probation closes, but is never carried out against God’s people.
尼布甲尼撒隨後又頒佈了另一道諭令。那道諭令象徵末後日子的最終諭令。他頒下了一道死亡令；這在他軟弱無力地試圖高舉天上的上帝之舉中，實際上乃是對世界末了之死亡令的先知性象徵。尼布甲尼撒代表世界末時的一位君王，乃是那與羅馬淫婦行淫之龍的十王的象徵。於先知性情節中的下一道諭令，便是死亡令；即使尼布甲尼撒是為他自己的時代發出宣告，實際上他所代表的，乃是末後日子三重聯合的最後一道諭令。那道諭令就是在恩門關閉之後被付諸實行的死亡令，但它永不會真正施行在上帝的子民身上。
Therefore I make a decree, That every people, nation, and language, which speak anything amiss against the God of Shadrach, Meshach, and Abednego, shall be cut in pieces, and their houses shall be made a dunghill: because there is no other God that can deliver after this sort. Then the king promoted Shadrach, Meshach, and Abednego, in the province of Babylon. Daniel 3:29, 30.
所以我降旨：凡各族、各國、各方言的人，若有說甚麼錯謬的話毀謗沙得拉、米煞、亞伯尼歌之上帝的，必被凌遲，他的房屋必成為糞堆；因為沒有別的神能這樣施行拯救。於是王在巴比倫省高升沙得拉、米煞、亞伯尼歌。但以理書 3:29, 30.
We have now put enough of the first three chapters of Daniel into the record to begin our consideration of the fourth and fifth chapters, which are governed by the prophetic principle of “repeat and enlarge”. Daniel chapter four identifies 1798 and the beginning of the earth beast, and Daniel chapter five identifies the Sunday law, and the end of the earth beast as it speaks as a dragon. The two chapters are to be brought together “line upon line” with the first three chapters in order to build upon the structure of the three angels’ messages. Because of this fact, we will first carefully define the principle of “line upon line”.
我哋而家已經將《但以理書》頭三章中足夠嘅內容納入記錄，可以開始思考第四章同第五章；呢兩章乃受「重複並擴充」呢一項預言原則所支配。《但以理書》第四章指出 1798 年同地獸嘅開始；《但以理書》第五章則指出星期日法案，以及當地獸講說如龍之時其終結。呢兩章必須同頭三章「律上加律」咁結合起來，好喺三天使信息嘅結構之上繼續建造。正因如此，我哋首先要仔細界定「律上加律」呢項原則。
We will continue in the next article.
我哋將會喺下一篇文章繼續。
“Belshazzar had been given many opportunities for knowing and doing the will of God. He had seen his grandfather Nebuchadnezzar banished from the society of men. He had seen the intellect in which the proud monarch gloried taken away by the One who gave it. He had seen the king driven from his kingdom, and made the companion of the beasts of the field. But Belshazzar’s love of amusement and self-glorification effaced the lessons he should never have forgotten; and he committed sins similar to those that brought signal judgments on Nebuchadnezzar. He wasted the opportunities graciously granted him, neglecting to use the opportunities within his reach for becoming acquainted with truth. ‘What must I do to be saved?’ was a question that the great but foolish king passed by indifferently.” Bible Echo, April 25, 1898.
「伯沙撒曾被賜予許多機會，好認識並遵行上帝的旨意。他曾看見他的祖父尼布甲尼撒被逐離人群的社會；他曾看見那位驕傲的君王所誇耀的聰明智慧，被那位賜予它的主奪去；他曾看見那王被趕出自己的國度，成為田野走獸的同伴。然而，伯沙撒對宴樂同自我榮耀的愛好，抹煞了那些他本不應忘記的教訓；於是，他犯了與那些招致尼布甲尼撒顯著審判相類似的罪。他浪費了那恩慈地賜給他的機會，忽略了運用那些近在手邊、使他可以認識真理的機會。『我當怎樣行才可以得救？』這個問題，那位偉大卻愚昧的王竟漠然置之。」《Bible Echo》，1898年4月25日。