The fall of Belshazzar in chapter five had been typified by Nebuchadnezzar’s fall in chapter four.
第五章伯沙撒的傾覆，乃是第四章尼布甲尼撒傾覆之預表。
“To the last ruler of Babylon, as in type to its first, had come the sentence of the divine Watcher: ‘O king, . . . to thee it is spoken; The kingdom is departed from thee.’ Daniel 4:31.” Prophets and Kings, 533.
「對巴比倫最後一位統治者，正如預表中對其第一位統治者一樣，神聖守望者的判語已經臨到：『王啊，……有話對你說，你的國位離開你了。』但以理書 4:31。」《先知與君王》，533。
Nebuchadnezzar represents the beginning and Belshazzar the end of the kingdom that ruled for seventy years, and thus symbolized the reign of the earth beast of Revelation chapter thirteen (the United States), that was to reign during the time when the whore of Tyre (the papacy), was forgotten.
尼布甲尼撒代表嗰個統治咗七十年之國度嘅開始，而伯沙撒則代表其終結；因此，佢哋象徵《啟示錄》第十三章中嗰隻地獸（美國）嘅統治；呢個統治，係喺推羅嘅淫婦（教皇制）被人遺忘期間將要掌權嘅。
And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot. Isaiah 23:15.
到那日，推羅必被忘記七十年，照着一王的年日；七十年後，推羅必如妓女歌唱。以賽亞書 23:15
Nebuchadnezzar therefore represents the beginning of the United States, and Belshazzar represents the end of the United States. Nebuchadnezzar represents the beginning of the Republican horn and the beginning of the Protestant horn. Belshazzar represents the ending of the Republican and Protestant horn.
所以，尼布甲尼撒代表美國嘅開始，而伯沙撒代表美國嘅終結。尼布甲尼撒代表共和黨角嘅開始，同埋新教角嘅開始。伯沙撒代表共和黨同新教之角嘅終結。
The judgment brought upon Nebuchadnezzar was “seven times.” The story of Nebuchadnezzar’s living as a beast for twenty-five hundred and twenty days, was employed by William Miller in his application of the “seven times” of Leviticus twenty-six, though he did not address the twenty-five hundred and twenty, that is symbolized in Belshazzar’s judgment.
臨到尼布甲尼撒身上的審判乃是「七期」。尼布甲尼撒如獸而居、歷時二千五百二十日之事，曾被威廉・米勒用於他對《利未記》二十六章「七期」的應用，雖然他並沒有論及那由伯沙撒所受審判所象徵之二千五百二十。
And this is the writing that was written, MENE, MENE, TEKEL, UPHARSIN. This is the interpretation of the thing: MENE; God hath numbered thy kingdom, and finished it. TEKEL; Thou art weighed in the balances, and art found wanting. PERES; Thy kingdom is divided, and given to the Medes and Persians. Daniel 5:25–28.
所寫嘅文字乃係：「MENE，MENE，TEKEL，UPHARSIN。」呢事嘅講解乃係：MENE；神已經數算你嘅國，並且使佢完結。TEKEL；你被放喺天平上稱過，顯出虧欠。PERES；你嘅國分裂咗，賜咗畀瑪代人同波斯人。〈但以理書 5:25–28〉
Beyond the interpretation Daniel assigned to the mysterious handwriting on the wall, the words “mene” and “tekel,” represent a measurement of weight, and those words also represent a specific value of coinage (Exodus 30:13, Ezekiel 45:12). A “mene” is fifty shekels, or one thousand gerahs. “Mene, mene” therefore equates to two thousand gerahs. A “tekel” is twenty gerahs. Therefore “mene, mene, tekel” equates to two thousand and twenty gerahs. “Upharsin” means “to divide” and therefore means is one-half of a “mene,” and represents five hundred gerahs. Combined they represent the sum of twenty-five hundred and twenty.
除咗但以理為牆上嗰神祕字跡所作嘅解釋之外，「mene」同「tekel」呢兩個詞亦代表重量嘅量度，而呢兩個詞亦同時代表某一特定幣值（Exodus 30:13；Ezekiel 45:12）。一個「mene」等於五十舍客勒，即一千基拉。因此，「mene, mene」就等於二千基拉。一個「tekel」等於二十基拉。所以，「mene, mene, tekel」就等於二千零二十基拉。「Upharsin」嘅意思係「分開」，因此即係一個「mene」嘅一半，代表五百基拉。合埋一齊，佢哋所代表嘅總數係二千五百二十。
The last reference of Sister White identifies that Belshazzar was typified by Nebuchadnezzar, but more specifically she emphasized their mutual judgment, and both judgments are represented as a symbol of the “seven times” of Leviticus twenty-six. There are a few terms that the Scriptures employ to represent the “seven times” of Leviticus twenty-six. Jeremiah represents it as God’s indignation.
懷姊妹最後嗰段引文指出，伯沙撒乃係由尼布甲尼撒所預表；但更具體噉講，佢強調咗佢哋共同所受嘅審判，而呢兩個審判都被表徵為《利未記》二十六章「七次」嘅象徵。聖經用咗幾個詞語去表達《利未記》二十六章嘅「七次」。耶利米將其表述為上帝嘅惱怒。
How hath the Lord covered the daughter of Zion with a cloud in his anger, and cast down from heaven unto the earth the beauty of Israel, and remembered not his footstool in the day of his anger! The Lord hath swallowed up all the habitations of Jacob, and hath not pitied: he hath thrown down in his wrath the strong holds of the daughter of Judah; he hath brought them down to the ground: he hath polluted the kingdom and the princes thereof. He hath cut off in his fierce anger all the horn of Israel: he hath drawn back his right hand from before the enemy, and he burned against Jacob like a flaming fire, which devoureth round about. He hath bent his bow like an enemy: he stood with his right hand as an adversary, and slew all that were pleasant to the eye in the tabernacle of the daughter of Zion: he poured out his fury like fire. The Lord was as an enemy: he hath swallowed up Israel, he hath swallowed up all her palaces: he hath destroyed his strong holds, and hath increased in the daughter of Judah mourning and lamentation. And he hath violently taken away his tabernacle, as if it were of a garden: he hath destroyed his places of the assembly: the Lord hath caused the solemn feasts and sabbaths to be forgotten in Zion, and hath despised in the indignation of his anger the king and the priest. The Lord hath cast off his altar, he hath abhorred his sanctuary, he hath given up into the hand of the enemy the walls of her palaces; they have made a noise in the house of the Lord, as in the day of a solemn feast. The Lord hath purposed to destroy the wall of the daughter of Zion: he hath stretched out a line, he hath not withdrawn his hand from destroying: therefore he made the rampart and the wall to lament; they languished together. Lamentations 2:1–8.
主在祂怒中，怎樣以密雲遮蔽錫安的女子，將以色列的華美從天拋落在地，在祂發怒的日子，不記念自己的腳凳！主吞滅了雅各一切的住處，並不顧惜；祂在忿怒中拆毀猶大女子的堅固保障，使之傾倒於地；祂玷污了國和其中的首領。祂在烈怒中砍斷以色列一切的角；在仇敵面前，祂收回右手；祂向雅各發烈怒，如焚燒的火，吞滅四圍。祂拉弓如同仇敵；祂站立，右手如同敵對者，在錫安女子的帳棚中，殺盡一切悅人眼目的；祂將烈怒像火一般傾倒出來。主如同仇敵：祂吞滅了以色列，吞滅了她一切的宮殿；祂毀壞了她的堅固保障，使猶大女子多有悲哀和哀號。祂猛烈地奪去自己的帳幕，好像園中的棚子；祂毀壞了祂聚會之處；耶和華使錫安的節期和安息日都被忘記，又在祂怒氣的憤恨中藐視君王和祭司。主丟棄了自己的祭壇，憎惡自己的聖所，將她宮殿的牆垣交在仇敵手中；他們在耶和華的殿中喧嚷，像在嚴肅節期的日子一樣。耶和華定意拆毀錫安女子的城牆；祂拉了準繩，並不收回毀滅的手；因此使外郭和城牆一同哀哭，一同衰殘。耶利米哀歌 2:1–8。
The Lord’s anger is represented as the “indignation of his anger,” and his anger was accomplished upon both the northern kingdom and southern kingdom of Israel. This is why the book of Daniel identifies a “first” and a “last” indignation. Jeremiah identifies a “line” that the Lord “hath stretched out,” when he exercised his anger towards his chosen people. That line is also referred to in second Kings.
主嘅怒氣被表述為「他怒氣的憤恨」，而他嘅怒氣已經傾倒喺以色列北國同南國之上。呢個就係點解《但以理書》指出有一次「先前的」同一次「末後的」憤恨。耶利米指出，當主向他所揀選的子民施行怒氣嘅時候，他曾經「拉了準繩」。呢條準繩喺《列王紀下》亦都有提及。
And the Lord spake by his servants the prophets, saying, Because Manasseh king of Judah hath done these abominations, and hath done wickedly above all that the Amorites did, which were before him, and hath made Judah also to sin with his idols: Therefore thus saith the Lord God of Israel, Behold, I am bringing such evil upon Jerusalem and Judah, that whosoever heareth of it, both his ears shall tingle. And I will stretch over Jerusalem the line of Samaria, and the plummet of the house of Ahab: and I will wipe Jerusalem as a man wipeth a dish, wiping it, and turning it upside down. And I will forsake the remnant of mine inheritance, and deliver them into the hand of their enemies; and they shall become a prey and a spoil to all their enemies. 2 Kings 21:10–14.
耶和華藉祂僕人眾先知說：因為猶大王瑪拿西行了這些可憎之事，所行的惡比在他以前的亞摩利人所行的一切更甚，又使猶大因他的偶像陷在罪中；所以耶和華以色列的 神如此說：看哪，我必使災禍臨到耶路撒冷和猶大，凡聽見的人，兩耳都必發鳴。我要將量撒馬利亞的準繩和亞哈家之鉛錘拉在耶路撒冷之上；我必擦淨耶路撒冷，如人擦盤一樣，擦了又翻轉過來。我必棄掉我產業所餘剩的，將他們交在仇敵手中；他們必成為一切仇敵的掠物和擄物。列王紀下 21:10–14。
The “line” of God’s indignation that is Moses’ “seven times,” was first stretched over the northern kingdom (the house of Ahab), and then over Judah. Another biblical term for the “seven times” that is derived from Leviticus twenty-six is the term “scattered”.
神忿怒嘅「準繩」，即係摩西所講嘅「七倍」，首先量度喺北國之上（亞哈家），然後再量度喺猶大之上。聖經中另一個源自《利未記》二十六章、用以指稱呢個「七倍」嘅詞語，就係「分散」。
Then I will walk contrary unto you also in fury; and I, even I, will chastise you seven times for your sins. And ye shall eat the flesh of your sons, and the flesh of your daughters shall ye eat. And I will destroy your high places, and cut down your images, and cast your carcases upon the carcases of your idols, and my soul shall abhor you. And I will make your cities waste, and bring your sanctuaries unto desolation, and I will not smell the savour of your sweet odours. And I will bring the land into desolation: and your enemies which dwell therein shall be astonished at it. And I will scatter you among the heathen, and will draw out a sword after you: and your land shall be desolate, and your cities waste. Then shall the land enjoy her sabbaths, as long as it lieth desolate, and ye be in your enemies’ land; even then shall the land rest, and enjoy her sabbaths. As long as it lieth desolate it shall rest; because it did not rest in your sabbaths, when ye dwelt upon it. Leviticus 26:28–35.
我亦必在烈怒中與你們反對而行；我，就是我，必因你們的罪七倍懲治你們。你們要喫自己兒子的肉，也要喫自己女兒的肉。我要毀壞你們的丘壇，砍下你們的日像，把你們的屍首拋在你們偶像的屍首上；我的心也必厭惡你們。我要使你們的城邑變為荒場，使你們的聖所成為荒涼；你們馨香的香氣，我也不聞。我要使這地荒涼，住在其上的仇敵都要因此詫異。我要把你們分散在列邦中，也要拔刀追趕你們；你們的地要荒涼，你們的城邑要變為荒場。那時，地必享受安息；正在荒涼的日子，你們住在仇敵之地的時候，地便要歇息，享受安息。地多時荒涼，便要歇息；這是因為你們住在其上的安息年，地沒有得着安息。利未記 26:28–35。
The scattering among the heathen was fulfilled for Daniel when he was carried as a slave into Babylon, at the captivity of Jehoiakim. Then, while Daniel was in the “enemies’ land” the land rested and enjoyed “her sabbaths.” Second Chronicles informs us that the period of time was the seventy years of Jeremiah, which Daniel came to recognize in chapter nine.
當約雅敬被擄之時，但以理被作為奴僕帶到巴比倫，於是「分散在外邦人中」這事就在他身上應驗了。其後，當但以理身處「仇敵之地」的時候，那地便得享安息，享受「她的安息年」。歷代志下告訴我們，這段時期就是耶利米所說的七十年；但以理到了第九章才明白這事。
And them that had escaped from the sword carried he away to Babylon; where they were servants to him and his sons until the reign of the kingdom of Persia: To fulfil the word of the Lord by the mouth of Jeremiah, until the land had enjoyed her sabbaths: for as long as she lay desolate she kept sabbath, to fulfil threescore and ten years. Now in the first year of Cyrus king of Persia, that the word of the Lord spoken by the mouth of Jeremiah might be accomplished, the Lord stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying, Thus saith Cyrus king of Persia, All the kingdoms of the earth hath the Lord God of heaven given me; and he hath charged me to build him an house in Jerusalem, which is in Judah. Who is there among you of all his people? The Lord his God be with him, and let him go up. 2 Chronicles 36:20–23.
凡脫離刀劍的人，王都擄到巴比倫去；他們在那裏作他和他子孫的僕婢，直到波斯國掌權的時候，為要應驗耶和華藉耶利米口所說的話，直至那地享受了她的安息；因為地荒涼的時候，便守安息，滿了七十年。波斯王古列元年，為要成就耶和華藉耶利米口所說的話，耶和華激動波斯王古列的心，使他下詔通告全國，並且寫下來，說：「波斯王古列如此說：天上的耶和華神已將天下萬國賜給我；又囑咐我在猶大的耶路撒冷為他建造殿宇。你們中間凡屬他子民的，有誰呢？願耶和華他的神與他同在，讓他上去吧。」歷代志下 36:20–23。
The term “scattering” is a symbol of the “seven times.” The judgment of Nebuchadnezzar of “seven times” living as a beast, typified the judgment of Belshazzar, as represented by the mystical words upon the wall, “mene, mene, tekel upharsin.” Belshazzar’s judgment was represented by the handwriting that equated to twenty-five hundred and twenty, the same number of days that Nebuchadnezzar lived like a beast, and the same number of years represented with the “seven times” of Leviticus twenty-six.
「分散」一詞乃係「七期」嘅象徵。尼布甲尼撒受審判，被判「七期」如獸而活，乃係預表伯沙撒所受嘅審判，正如牆上所寫嘅奧秘之言所表明：「mene, mene, tekel upharsin」。伯沙撒嘅審判，乃由嗰手寫嘅字所代表，其總數相等於二千五百二十，亦即尼布甲尼撒如獸而活嘅同一日數，亦係《利未記》二十六章之「七期」所代表嘅同一年數。
The judgment of Belshazzar, that was typified by the judgment of Nebuchadnezzar, was symbolically represented by the “seven times,” and both of those judgments represented a “fall of Babylon,” which is the symbol of the second angel’s message. The first fall of Babylon was when Nimrod’s tower was brought down.
伯沙撒所受嘅審判，乃係由尼布甲尼撒嘅審判所預表；呢一場審判以「七期」作為象徵性表達，而呢兩場審判都代表咗「巴比倫嘅傾倒」，即第二位天使信息嘅象徵。巴比倫第一次嘅傾倒，係喺寧錄嘅塔被拆毀嘅時候。
And the whole earth was of one language, and of one speech. And it came to pass, as they journeyed from the east, that they found a plain in the land of Shinar; and they dwelt there. And they said one to another, Go to, let us make brick, and burn them thoroughly. And they had brick for stone, and slime had they for mortar. And they said, Go to, let us build us a city and a tower, whose top may reach unto heaven; and let us make us a name, lest we be scattered abroad upon the face of the whole earth. And the Lord came down to see the city and the tower, which the children of men builded. And the Lord said, Behold, the people is one, and they have all one language; and this they begin to do: and now nothing will be restrained from them, which they have imagined to do. Go to, let us go down, and there confound their language, that they may not understand one another’s speech. So the Lord scattered them abroad from thence upon the face of all the earth: and they left off to build the city. Genesis 11:1–8.
當時，全地只有一種語言，一樣嘅口音。佢哋由東方遷移嘅時候，喺示拿地遇見一片平原，就住喺嗰度。佢哋彼此講：「來吧，我哋要做磚，把磚燒透。」佢哋就以磚代石，又以石漆代灰泥。佢哋又講：「來吧，我哋要為自己建造一座城同一座塔，塔頂通天；又要為自己立名，免得我哋分散喺全地嘅面上。」耶和華降臨，要察看世人所建造嘅城同塔。耶和華說：「看哪，佢哋成為一樣嘅人民，都只有一樣嘅語言；如今既做起呢事來，日後佢哋所圖謀要做嘅，就冇一樣能攔阻佢哋了。來吧，我哋落去，喺嗰度變亂佢哋嘅口音，使佢哋彼此嘅言語唔通。」於是耶和華使佢哋由嗰度分散喺全地嘅面上；佢哋就停工，不再建造嗰城。創世記 11:1–8。
At the judgment of Babel, which was the judgment of Nimrod, the Lord “scattered” Nimrod’s rebels across the “face of the whole earth.” Nimrod and his cohorts knew their rebellion would cause them to be scattered, for they had said the motivation for building the tower and city was to “make us a name, lest we be scattered abroad upon the face of the whole earth.”
喺巴別所受嘅審判，即係臨到寧錄嘅審判之中，主將寧錄嘅叛逆者「分散」喺「全地嘅面上」。寧錄同佢嘅同黨知道，佢哋嘅悖逆會導致佢哋被分散，因為佢哋曾經講過，建造嗰座塔同嗰座城嘅動機，乃係要「為我哋立名，免得我哋分散喺全地嘅面上。」
A “name” prophetically is a symbol of character. The character that Nimrod and his cohorts established is represented by their works, for by the fruits you shall know the character. The fruit of Nimrod’s rebellion, and therefore the symbol of his character, was the construction of the tower and the city. A “tower” is a symbol of a church, and a “city” is a symbol of a state. The name of Nimrod’s rebels, which represents their character, was the combination of church and state, which is also symbolically represented as the image of the beast.
按住先知性嘅意義，「名」乃係品格嘅象徵。寧錄同佢一黨所建立嘅品格，乃係由佢哋嘅作為所表明；因為憑着果子，就可以認出品格。寧錄背叛所結出嘅果子，因此亦即佢品格嘅象徵，乃係建造嗰座塔同埋嗰座城。「塔」係教會嘅象徵，「城」係國家嘅象徵。寧錄嗰班叛逆者嘅名，即係代表佢哋品格嘅名，乃係教會與國家嘅結合；呢一點亦都象徵性噉表現為獸像。
The passage identifying the fall of Babel has the expression “go to” repeated three times. The third is when God brings the judgment of confounding their language, and scattering them abroad. The first “go to” was the preparation for the second “go to,” when they constructed their city and tower. When they had accomplished their work during the history of the second expression of “go to,” God came down to visually consider their rebellion. The third “go to,” was judgment, and the second “go to” was a visual test. The first “go to” represents their first failure, and prophetically the three times “go to” is expressed identifies the three-step testing process of the everlasting gospel. There is much more information in the testimony of Nimrod’s rebellion and fall, but we are simply identifying that the first time Babylon (Babel) fell, the symbol of “seven times,” as represented by the “scattering,” is identified. Nimrod’s judgment was represented by a scattering, Nebuchadnezzar’s by “seven times” and Belshazzar’s by “twenty-five hundred and twenty”.
指出巴別傾倒的那段經文中，「來吧」這個表達重複了三次。第三次，是當上帝施行混亂他們語言、把他們分散各地之審判的時候。第一次的「來吧」，乃是為第二次的「來吧」作預備；就在那一次，他們建造了自己的城和塔。當他們在第二次「來吧」的歷史中完成了他們的工作之後，上帝就降臨，要親眼察看他們的背叛。第三次的「來吧」乃是審判，而第二次的「來吧」乃是一個視覺上的試驗。第一次的「來吧」代表他們第一次的失敗；並且，按預言而言，這三次「來吧」的表達，指出了永遠福音三步驟的試驗過程。關於寧錄的背叛與傾倒之見證，尚有更多資料，但我們在此只是指出：巴比倫（巴別）第一次傾倒之時，「七次」的象徵——即由「分散」所代表者——已被指出。寧錄的審判是以分散為代表，尼布甲尼撒的是以「七次」為代表，而伯沙撒的則是以「二千五百二十」為代表。
The signature of the Alpha and Omega identifies that the line of prophecy represented by chapters four and five, is the latter rain message of the second angel and Midnight Cry. The line begins with the fall of Babylon represented by Nebuchadnezzar, identifying 1798, which is when spiritual Babylon (the papacy) fell the first time. Then at the end of the line, Belshazzar’s Babylon falls, marking the beginning of the progressive fall of spiritual Babylon (the papacy again), beginning at the Sunday law crisis. There are two witnesses of the fall of Babylon at the beginning of the line and two witnesses at the end of the line. Prophetic logic recognizes the signature of the great Beginning and Ending, while seeing the subject of Babylon’s fall testified to by four witnesses in the line represented by Daniel chapters four and five.
阿拉法同俄梅戛嘅印記表明，由第四章同第五章所代表嘅預言路線，乃係第二位天使同午夜呼聲嘅晚雨信息。呢條路線由尼布甲尼撒所代表巴比倫嘅傾倒開始，指出一七九八年；嗰時屬靈巴比倫（即教皇制）第一次傾倒。然後喺呢條路線嘅末端，伯沙撒嘅巴比倫傾倒，標誌住屬靈巴比倫（即教皇制再次）漸進性傾倒嘅開始，起始於星期日法令危機。喺呢條路線嘅開頭，有兩個見證人見證巴比倫嘅傾倒；喺末尾，亦有兩個見證人。預言嘅邏輯認出呢位偉大嘅起初與終結者嘅印記，同時亦睇見，喺但以理書第四章同第五章所代表嘅路線中，巴比倫傾倒呢個主題係由四個見證人所證實。
In the type and antitype relationship of Nebuchadnezzar and Belshazzar, when aligned with the last days, we find the earth beast in its lamblike condition represented by Nebuchadnezzar, and then, when it speaks as a dragon, we see Belshazzar. We see in the prophetic relationship, the Republican horn being led by the Constitution of the United States represented by Nebuchadnezzar, and the overturning of the Constitution represented by Belshazzar. We will also see Nebuchadnezzar as a wise virgin and Belshazzar as a foolish virgin.
喺尼布甲尼撒同伯沙撒之間嘅預表與實體關係之中，當呢種關係同末後嘅日子對齊之時，我哋見到地上嘅獸喺其如羊羔嘅狀態之下，由尼布甲尼撒所代表；其後，當佢如龍說話之時，我哋就見到伯沙撒。我哋亦喺預言性嘅關係之中見到，由美國憲法所引導嘅共和黨角，由尼布甲尼撒所代表；而對憲法嘅推翻，則由伯沙撒所代表。我哋亦將會見到，尼布甲尼撒係一個聰明嘅童女，而伯沙撒係一個愚拙嘅童女。
We will continue our consideration of Daniel chapters four and five in the next article.
我哋將會喺下一篇文章繼續探討但以理書第四章同第五章。
“Belshazzar had been given many opportunities for knowing and doing the will of God. He had seen his grandfather Nebuchadnezzar banished from the society of men. He had seen the intellect in which the proud monarch gloried taken away by the One who gave it. He had seen the king driven from his kingdom, and made the companion of the beasts of the field. But Belshazzar’s love of amusement and self-glorification effaced the lessons he should never have forgotten; and he committed sins similar to those that brought signal judgments on Nebuchadnezzar. He wasted the opportunities graciously granted him, neglecting to use the opportunities within his reach for becoming acquainted with truth. ‘What must I do to be saved?’ was a question that the great but foolish king passed by indifferently.
「伯沙撒曾獲賜許多機會，可以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之中；他曾看見那位驕傲的君王所自誇的聰明，被那位賜予他聰明的主收回；他曾看見那王被逐出國位，與田野的走獸為伴。然而，伯沙撒對宴樂與自我榮耀的愛好，抹煞了那些他本不應忘記的教訓；他所犯的罪，與那些招致尼布甲尼撒顯著審判的罪如出一轍。他浪費了蒙恩賜給他的機會，忽略了運用那些近在手邊、使他得以認識真理的機會。『我當怎樣行才可以得救？』這個問題，那位偉大卻愚昧的君王竟漠然置之。」
“This is the danger of heedless, reckless youth today. The hand of God will awaken the sinner as it did Belshazzar, but with many it will be too late to repent.
「呢個就係今日嗰啲漫不經心、輕率妄為嘅青年人所面對嘅危險。神嘅手必叫罪人醒悟，正如祂使伯沙撒醒悟一樣；但對好多人嚟講，到嗰時先悔改，已經太遲了。 」
“The ruler of Babylon had riches and honour, and in his haughty self-indulgence he had lifted himself up against the God of heaven and earth. He had trusted in his own arm, not supposing that any would dare to say, ‘Why doest thou this?’ But as the mysterious hand traced letters on the wall of his palace, Belshazzar was awed and silenced. In a moment he was completely shorn of his strength and humbled as a child. He realized that he was at the mercy of One greater than Belshazzar. He had been making sport of sacred things. Now his conscience was awakened. He realized that he had had the privilege of knowing and doing the will of God. The history of his grandfather stood out as vividly before him as the writing on the wall.” Bible Echo, April 25, 1898.
「巴比倫的統治者擁有財富與尊榮；而且在他驕傲自恣的放縱之中，他竟高抬自己，敵擋天地的上帝。他倚靠自己的膀臂，並不以為有人膽敢說：『你為何這樣行呢？』然而，當那隻神祕的手在他宮牆上寫下字句時，伯沙撒便驚懼失聲。轉瞬之間，他的力量全然被剝奪，像孩童一般被降卑。他意識到，自己乃是在一位比伯沙撒更偉大者的憐憫之下。他一向把聖物當作戲弄的對象；如今，他的良心被喚醒了。他明白，自己本有特權去認識並遵行上帝的旨意。他祖父的歷史，清晰地浮現在他面前，正如牆上的文字一樣鮮明。」《Bible Echo》，1898年4月25日。