Belshazzar’s feast identifies the “hour” of the Sunday law, but it places the emphasis upon the judgment of the Republican horn. Nebuchadnezzar’s golden image in Daniel chapter three, places the same history, in the context of God’s faithful people who are then lifted up as an ensign. Daniel chapter six, addresses the same line, but addresses the role of the Protestant horn. Belshazzar is representing the “state,” and he called one thousand of his “lords.”
伯沙撒嘅筵席指出咗星期日法案嘅「時辰」，但佢將重點擺喺對共和黨角嘅審判之上。〈但以理書〉第三章入面尼布甲尼撒嘅金像，係喺上帝忠心子民其後被高舉作旗號嘅背景之下，呈現同一段歷史。〈但以理書〉第六章論到同一條路線，但係講到新教角所擔當嘅角色。伯沙撒所代表嘅係「國家」，而佢召咗佢一千個「大臣」嚟。
Belshazzar the king made a great feast to a thousand of his lords, and drank wine before the thousand. Belshazzar, whiles he tasted the wine, commanded to bring the golden and silver vessels which his father Nebuchadnezzar had taken out of the temple which was in Jerusalem; that the king, and his princes, his wives, and his concubines, might drink therein. Then they brought the golden vessels that were taken out of the temple of the house of God which was at Jerusalem; and the king, and his princes, his wives, and his concubines, drank in them. They drank wine, and praised the gods of gold, and of silver, of brass, of iron, of wood, and of stone. In the same hour came forth fingers of a man’s hand, and wrote over against the candlestick upon the plaster of the wall of the king’s palace: and the king saw the part of the hand that wrote. Daniel 5:1–5.
伯沙撒王為他的一千大臣設擺盛筵，當着這一千人面前飲酒。伯沙撒嘗了酒，就吩咐人將他父尼布甲尼撒從耶路撒冷殿中掠來的金銀器皿拿來，好使王和他的大臣、后妃、妃嬪都用這些器皿飲酒。於是他們把從耶路撒冷神殿中取來的金器皿拿了來，王和他的大臣、后妃、妃嬪就用這些器皿飲酒。他們飲酒，讚美金、銀、銅、鐵、木、石所造的神。正在那時，忽有人的手指顯出來，在王宮牆上的灰泥上、對着燈臺寫字；王看見那寫字的手的一部分。Daniel 5:1–5.
The number “ten” represents the dragon, and one hundred, and one thousand is simply a magnification of the same symbol. In chapter six, one hundred and twenty push the deceitful law, and one hundred and twenty is a symbol for priests. Considering “line upon line,” Belshazzar’s feast is illustrating the judgment upon a corrupted statecraft, and judgment of a corrupted churchcraft. Belshazzar was drunk with the Babylonian wine, and then determined to desecrate the sacred vessels of God’s temple in Jerusalem.
「十」呢個數目代表龍；「一百」同「一千」只不過係同一象徵嘅放大而已。喺第六章，一百二十人推動嗰條欺騙人嘅律法，而一百二十乃係祭司嘅象徵。若按「一句又一句」嚟看，伯沙撒嘅筵宴所表明嘅，乃係對敗壞咗嘅政教制度嘅審判，同埋對敗壞咗嘅教會制度嘅審判。伯沙撒醉咗喺巴比倫嘅酒中，跟住就定意褻瀆神喺耶路撒冷聖殿中嘅聖器。
“The prophet says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils’ (Revelation 18:1, 2). This is the same message that was given by the second angel. Babylon is fallen, ‘because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). What is that wine?—Her false doctrines. She has given to the world a false sabbath instead of the Sabbath of the fourth commandment, and has repeated the falsehood that Satan first told Eve in Eden—the natural immortality of the soul. Many kindred errors she has spread far and wide, ‘teaching for doctrines the commandments of men’ (Matthew 15:9).” Selected Messages, book 2, 118.
「先知說：『我又看見另一位天使從天降下，具有大權柄；地就因他的榮耀發光。他大聲呼喊，說：大巴比倫傾倒了！傾倒了！成了鬼魔的住處。』（啟示錄 18:1, 2）這正是第二位天使所傳的信息。巴比倫傾倒了，『因她叫萬國喝她淫亂烈怒的酒。』（啟示錄 14:8）那酒是甚麼呢？——就是她錯誤的道理。她以一個虛假的安息日取代了第四條誡命的安息日，又重述了撒但最先在伊甸園對夏娃所說的謊言——靈魂本是自然不死的。她又將許多同類的錯謬廣泛散播，『將人的吩咐當作道理教導人。』（馬太福音 15:9）」《信息選粹》卷二，118。
The wine Belshazzar was drinking was the papacy’s idol sabbath, for the feast represented the prophetic “hour” of the Sunday law. The sanctuary vessels he brought into the banquet hall represented not only rebellion against God, but sacred vessels also represent God’s people, for the literal represents the spiritual, and people are vessels.
伯沙撒所飲的酒，乃是教皇制度之偶像安息日，因為那筵席乃象徵主日法之預言性的「時辰」。他帶進宴樂廳中的聖所器皿，不單代表對上帝的悖逆；聖器亦代表上帝的子民，因為有形之物表徵屬靈之事，而人就是器皿。
Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are his. And, Let everyone that nameth the name of Christ depart from iniquity. But in a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some to honour, and some to dishonour. If a man therefore purge himself from these, he shall be a vessel unto honour, sanctified, and meet for the master’s use, and prepared unto every good work. 2 Timothy 2:19–21.
然而，神的根基立定穩固，有這印記說：「主認識那些屬祂的人。」又說：「凡稱呼基督之名的人，總要離開不義。」但在大戶人家裏，不但有金器銀器，也有木器瓦器；有作貴重的，也有作卑賤的。人若自潔，脫離這些，就必作貴重的器皿，成為聖潔，合乎主用，預備行各樣的善事。提摩太後書 2:19–21。
In the midst of desecrating God’s people through enforced Sunday worship, the fiery handwriting spells out Belshazzar’s doom.
喺藉住強制守星期日敬拜而褻瀆上帝子民嘅當中，烈火所寫嘅字宣告咗伯沙撒嘅滅亡。
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. Then the king’s countenance was changed, and his thoughts troubled him, so that the joints of his loins were loosed, and his knees smote one against another. The king cried aloud to bring in the astrologers, the Chaldeans, and the soothsayers. And the king spake, and said to the wise men of Babylon, Whosoever shall read this writing, and show me the interpretation thereof, shall be clothed with scarlet, and have a chain of gold about his neck, and shall be the third ruler in the kingdom. Daniel 5:5–7.
當時，忽有人的手指頭顯出來，在王宮牆上的灰泥處、燈臺對面寫字；王看見那寫字之手的一部分。於是王變了面色，心意驚惶，以致腰骨好像鬆開，兩膝彼此相碰。王大聲呼叫，要將術士、迦勒底人和占卜的領進來。王對巴比倫的哲士說：凡能讀這文字，並將講解告訴我的，必身穿朱紅衣，頸項戴金鍊，在國中位列第三。Daniel 5:5–7.
Historically the passage is understood to be identifying that Belshazzar’s father, had left the political throne to Belshazzar, and for this reason the best his son could offer for an interpretation of the handwriting was a position of being the third ruler. Leading up to the Sunday law in the United States, the political leadership will be in a subservient position to the religious leadership who will be working to introduce a new form of worship. The image of the beast represents the combination of church and state with the church in control of the relationship, and at the Sunday law Belshazzar was the political king, thus symbolizing the state, but he was only the second in command to his father’s religious authority. The best he could offer Daniel was to be third.
按歷史而言，這段經文被理解為指出：伯沙撒的父親已把政治王位交給伯沙撒，因此，他兒子就那牆上文字所能給出的最高賞賜，只能是立他為國中第三位掌權者。於美國通過星期日法之前，政治領袖將處於從屬於宗教領袖的地位；而那些宗教領袖正致力於引進一種新的敬拜形式。獸像乃代表政教聯合，而在這種關係中是教會掌握主導權；在星期日法之時，伯沙撒是政治上的君王，因而象徵國家，但在他父親的宗教權柄之下，他只居於第二位。因此，他所能給但以理的最高地位，只是第三位。
“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. . . .
「當早期教會因離棄福音的純樸，並接納異教的禮儀與習俗而敗壞之時，她便失去了上帝的靈與能力；為要控制人民的良心，她遂尋求世俗權力的支持。其結果便是教皇制度──一個操控國家權力並利用之以推進自身目的的教會，尤其用以懲罰『異端』。美國若要造成獸像，宗教勢力就必須如此操控民政政府，以致國家的權柄也被教會用來成就她自己的目的……」
“The enforcement of Sundaykeeping on the part of Protestant churches is an enforcement of the worship of the papacy—of the beast. Those who, understanding the claims of the fourth commandment, choose to observe the false instead of the true Sabbath are thereby paying homage to that power by which alone it is commanded. But in the very act of enforcing a religious duty by secular power, the churches would themselves form an image to the beast; hence the enforcement of Sundaykeeping in the United States would be an enforcement of the worship of the beast and his image.” The Great Controversy, 443, 448, 449.
「新教各教會強制人遵守星期日，乃係強制人敬拜教皇權——即係嗰獸。凡明白第四條誡命之要求，卻揀選遵守虛假而唔係真實安息日嘅人，就係藉此向嗰唯一命令人如此行嘅權勢致敬。但當教會竟然以世俗權力去強制履行宗教本分之時，教會本身就會形成獸像；因此，美國強制人遵守星期日，就係強制人敬拜嗰獸同埋佢嘅像。」《善惡之爭》，443，448，449。
It is in a crisis that character is revealed, and the mysterious message on the wall produced a crisis in Belshazzar’s experience and marked the end of his kingdom, thus symbolizing the end of the kingdom of the earth beast. Belshazzar died that very night, representing the Sunday law, when the United States is overthrown as the sixth kingdom of Bible prophecy at the Sunday law, but the United States immediately transitions into the premier king of the ten kings. The ten kings are the seventh kingdom of Bible prophecy, and they immediately agree to give their seventh kingdom to the beast.
正是在危機之中，品格才顯露出來；而牆上的奧祕信息在伯沙撒的經歷中造成了一場危機，並標誌着他國度的終結，因此象徵着地上獸之國度的終結。伯沙撒就在那一夜死去，這代表星期日法案；屆時，美國作為《聖經》預言中的第六個國度，將在星期日法案之時被推翻，但美國隨即轉變為十王之中的首要君王。那十王乃是《聖經》預言中的第七個國度，並且他們隨即同意將他們這第七個國度交給那獸。
For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. Revelation 17:17.
因為神已將遵行祂旨意嘅心放喺佢哋心裏，使佢哋同心一致，將自己嘅國交畀嗰獸，直等到神嘅話都應驗咗為止。啟示錄 17:17。
The final movements are rapid ones, and the transition from the sixth kingdom to the seventh, and then to the eighth is rapid, for the world is then in a great crisis. The overthrow of the earth beast causes Belshazzar to fear, and as the premier king of the ten kings, he represents the fear that all the kings of the earth will experience at the overthrow of the United States. In Revelation chapter eleven, the “hour” that the handwriting appears upon the wall, is the “hour” of the great earthquake. At that point three symbols of Islam are marked, and it is Islam that causes the kings to fear in the last days.
最後嘅動作係迅速嘅，而由第六個國度過渡到第七個，再到第八個，都係迅速嘅，因為嗰時世界正處於一場大危機之中。地上獸被推翻，使伯沙撒懼怕；而佢作為十王之首，就代表當美國被推翻之時，地上眾王都將要經歷嘅恐懼。喺《啟示錄》第十一章，手寫嘅字顯現喺牆上嘅嗰個「時辰」，就係大地震嘅「時辰」。喺嗰個時候，伊斯蘭嘅三個象徵被標記出嚟，而喺末後嘅日子，使眾王懼怕嘅，正係伊斯蘭。
For, lo, the kings were assembled, they passed by together. They saw it, and so they marvelled; they were troubled, and hasted away. Fear took hold upon them there, and pain, as of a woman in travail. Thou breakest the ships of Tarshish with an east wind. As we have heard, so have we seen in the city of the Lord of hosts, in the city of our God: God will establish it forever. Selah. Psalm 48:4–8.
看哪，眾王聚集，一同經過。佢哋見咗，就希奇；佢哋驚惶，急忙逃跑。戰兢喺嗰度捉住佢哋，疼痛好似生產嘅婦人。你用東風打破他施嘅船隻。我哋所聽見嘅，正如我哋喺萬軍之耶和華嘅城中，就係喺我哋神嘅城中所看見嘅：神必堅立呢城，直到永遠。細拉。詩篇 48:4–8。
The lords, or kings were assembled at Belshazzar’s feast, drinking the wine of Babylon and handling and looking upon the sacred vessels of God’s sanctuary, when fear took hold of them, as represented by Belshazzar’s fear when the handwriting appeared upon the wall. Belshazzar’s fear began an escalating fear that is represented by a woman in travail, and Revelation eleven’s “hour” leads into chapter twelve, where the ensign is represented as a woman about to give birth. The first labor pain is the handwriting on the wall of the banquet hall. The fear is caused by the “east wind” of Islam, that “breakest the ships of Tarshish.”
諸侯，或君王，聚集於伯沙撒的筵席上，飲巴比倫的酒，又拿着並觀看神聖所中的聖器皿；就在那時，懼怕臨到他們，正如牆上顯出字跡時伯沙撒所表現的恐懼一樣。伯沙撒的恐懼開始了一種不斷加劇的懼怕，這懼怕乃以一個臨產的婦人作為表徵；而《啟示錄》第十一章的「時辰」引入第十二章，在那裏，旌旗被表徵為一個將要生產的婦人。第一陣產痛，就是筵宴大廳牆上的字跡。這懼怕是由伊斯蘭的「東風」所引起的，那風「打破他施的船隻」。
In Belshazzar’s banquet hall, “one thousand lords” are consuming the wine of Babylon, which represents Sunday enforcement. At that time, Nebuchadnezzar’s orchestra begins to play the music, as Belshazzar has the ornaments of the sanctuary brought in. The whore of Tyre begins to sing, and apostate Israel begins to dance around Nebuchadnezzar’s golden idol. But the party is crashed by the “east wind,” which is the “third woe” that comes quickly, and is the “seventh trumpet.” When Islam crashes the party, the “nations are angered.” They are angered, for the ships of Tarshish, the symbol of the economic structure of planet earth is then sank in the midst of the sea.
喺伯沙撒嘅筵宴大廳裏，「一千大臣」正飲用巴比倫之酒；此酒乃代表主日法令之強制執行。當時，因伯沙撒吩咐將聖所嘅器皿攞入來，尼布甲尼撒嘅樂隊就開始奏樂。推羅嘅淫婦開始歌唱，而背道嘅以色列亦開始喺尼布甲尼撒嘅金像周圍跳舞。然而，呢場筵席卻被「東風」所闖入；呢東風就係那快快臨到嘅「第三樣災禍」，亦即「第七位天使吹號」。當伊斯蘭闖入筵席之時，「列國就發怒」。佢哋發怒，因為他施嘅船——作為全地經濟結構之象徵——嗰時喺海中沉沒。
Tarshish was thy merchant by reason of the multitude of all kind of riches; with silver, iron, tin, and lead, they traded in thy fairs. Javan, Tubal, and Meshech, they were thy merchants: they traded the persons of men and vessels of brass in thy market. They of the house of Togarmah traded in thy fairs with horses and horsemen and mules. The men of Dedan were thy merchants; many isles were the merchandise of thine hand: they brought thee for a present horns of ivory and ebony. Syria was thy merchant by reason of the multitude of the wares of thy making: they occupied in thy fairs with emeralds, purple, and broidered work, and fine linen, and coral, and agate. Judah, and the land of Israel, they were thy merchants: they traded in thy market wheat of Minnith, and Pannag, and honey, and oil, and balm. Damascus was thy merchant in the multitude of the wares of thy making, for the multitude of all riches; in the wine of Helbon, and white wool. Dan also and Javan going to and fro occupied in thy fairs: bright iron, cassia, and calamus, were in thy market. Dedan was thy merchant in precious clothes for chariots. Arabia, and all the princes of Kedar, they occupied with thee in lambs, and rams, and goats: in these were they thy merchants. The merchants of Sheba and Raamah, they were thy merchants: they occupied in thy fairs with chief of all spices, and with all precious stones, and gold. Haran, and Canneh, and Eden, the merchants of Sheba, Asshur, and Chilmad, were thy merchants. These were thy merchants in all sorts of things, in blue clothes, and broidered work, and in chests of rich apparel, bound with cords, and made of cedar, among thy merchandise. 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. Ezekiel 27:12–26.
他施因你各樣財寶豐盛，就作你嘅商賈；佢哋以銀、鐵、錫、鉛，在你嘅市集上交易。雅完、土巴、米設，都作你嘅商賈；佢哋以人口同銅器，在你嘅市場上交易。陀迦瑪家嘅人，以馬、戰馬同騾子，在你嘅市集上交易。底但人作你嘅商賈；許多海島都作你手下嘅貨物；佢哋以象牙角同烏木作禮物帶畀你。亞蘭因你手製品眾多，就作你嘅商賈；佢哋以綠寶石、紫色布、繡花工、細麻布、珊瑚、紅瑪瑙，在你嘅市集上經營。猶大同以色列地都作你嘅商賈；佢哋以米匿嘅麥子、潘納餅、蜜、油同乳香，在你嘅市場上交易。大馬士革因你手製品眾多，又因各樣財寶豐盛，就作你嘅商賈；佢哋以黑本酒同潔白羊毛經營。威但同雅完往來於你嘅市集；熟鐵、桂皮、菖蒲，都在你嘅市場上。底但作你嘅商賈，供應車上所用嘅華美毯子。阿拉伯同基達一切首領，都與你交易羊羔、公綿羊同山羊；在呢啲事上，佢哋都作你嘅商賈。示巴同拉瑪嘅商人都作你嘅商賈；佢哋以各樣上等香料、一切寶石同黃金，在你嘅市集上經營。哈蘭、干尼、伊甸、示巴嘅商人、亞述同基抹，都作你嘅商賈。呢啲都係你各樣貨物嘅商賈；佢哋以藍色衣服、繡花工，又以華美衣服嘅箱子，就是用繩捆住、以香柏木造成嘅，列在你嘅貨物中。他施嘅船隻在你嘅市場上為你歌唱；你就充滿貨物，在海中極其榮耀。 你嘅搖櫓者將你帶到大水之中；東風在海中將你打破。你嘅財寶、你嘅市集、你嘅貨物、你嘅水手、你嘅舵手、你嘅補縫匠，同經營你貨物嘅人，以及你中間一切戰士，連同在你中間所有會眾，都必在你敗亡之日墜落海中。以西結書 27:12–26。
The “ships of Tarshish” are the symbol of the economic structure of planet earth, and they are sunk in the midst of the sea by the “east wind.” Ezekiel informs us this takes place in the “day of thy ruin,” and the subject of Ezekiel chapter twenty-seven, is the lamentation for Tyrus.
「他施嘅船隻」乃係地球經濟結構嘅象徵，而佢哋被「東風」喺海中所擊沉。以西結話畀我哋知，呢件事係發生喺「你遭毀滅之日」；而《以西結書》第二十七章所論嘅主題，乃係為推羅所作嘅哀歌。
The word of the Lord came again unto me, saying, Now, thou son of man, take up a lamentation for Tyrus; And say unto Tyrus, O thou that art situate at the entry of the sea, which art a merchant of the people for many isles, Thus saith the Lord God; O Tyrus, thou hast said, I am of perfect beauty. Ezekiel 27:1–3.
耶和華嘅話又臨到我，話：「人子啊，你要為推羅作起哀歌；對推羅講：你居於海口，與許多海島嘅人民交易。主耶和華如此說：推羅啊，你曾說：『我係全然美麗。』」以西結書 27:1–3
The day of the ruin of Tyrus is the subject of the lamentation. The day of the ruin of Tyrus is the Sunday law, for Tyrus is a symbol of the papacy, whose judgment begins in the “hour” that the second voice of Revelation eighteen begins to call people out of Babylon.
推羅毀滅之日，乃此哀歌之主題。推羅毀滅之日，就是星期日法，因推羅乃教皇權之象徵；其審判始於《啟示錄》第十八章第二個聲音開始呼召人從巴比倫出來之「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. And the merchants of the earth shall weep and mourn over her; for no man buyeth their merchandise any more. Revelation 18:4–11.
我又聽見有另一把聲音從天上出來，說：「我嘅子民哪，你哋要從嗰城出來，免得有份於佢嘅罪，亦免得受佢所受嘅災殃；因為佢嘅罪惡滔天，直達於天， 神已經記念佢嘅不義了。佢點樣待人，也要照樣報應佢；按佢所行的，加倍報應佢；佢用乜嘢杯斟滿了，也要用加倍的分量斟給佢。佢點樣榮耀自己，奢華宴樂，也要照樣叫佢受痛苦同哀傷；因為佢心裏說：『我坐着作皇后，並不是寡婦，決不至於見哀傷。』所以，在一日之內，佢的災殃要一齊來到，就是死亡、悲哀、饑荒；佢又要被火完全燒盡，因為審判佢的主 神大有能力。地上的君王，就是那些同佢行淫、一同奢華宴樂的，見佢焚燒的煙，就必為佢痛哭哀號；因怕佢所受的痛苦，就遠遠站着，說：『哀哉！哀哉！巴比倫大城，堅固的城啊！因為一時之間，你的刑罰就來到了。』地上的客商也都要為佢哭泣悲哀，因為再沒有人買佢哋的貨物了。」啟示錄 18:4–11。
The word that is used five times as “hour,” in the book of Daniel, always represents some type of judgment. The type of judgment is determined by the context of the passage where it is employed. In Daniel chapter four, the word “hour” is used first to announce the coming of judgment, whether it was the investigative judgment that began on October 22, 1844, or the executive judgment that begins at the Sunday law. In both cases, the investigative or executive judgments are progressive. The executive judgment of the papacy begins at the Sunday law in the United States. That marks the “hour” that the papacy’s executive judgment begins, and that “hour” is the “hour” of the great earthquake of Revelation eleven, when the two witnesses, represented by Shadrach, Meshach and Abednego are cast into the furnace as the ensign that is lifted up as Ezekiel’s mighty army. That “hour” is when the handwriting appears upon Belshazzar’s wall.
但以理書中五次譯作「時」的那個詞，始終都代表某一類型的審判。其審判的類型，乃由該詞所在經文的上下文所決定。在但以理書第四章中，「時」一詞首先被用來宣告將要臨到的審判，不論那是始於1844年10月22日的查案審判，或是始於星期日法令的執行審判。在這兩種情況中，無論是查案審判或執行審判，都是漸進的。教皇權的執行審判始於美國的星期日法令。那標誌着教皇權的執行審判開始的「時」，而那個「時」就是啟示錄第十一章大地震的「時」；當時，兩個見證人由沙得拉、米煞、亞伯尼歌所預表，被投入火爐之中，作為被舉起的旗號，正如以西結的大軍一般。那個「時」就是伯沙撒牆上顯出字跡的時候。
The “ships of Tarshish”, which represent the structure of the economic supply-lines of planet earth are sunk in the midst of the seas at that time, and it causes the merchants and kings of the earth to fear as represented by Belshazzar.
「他施嘅船」，即係代表住地球經濟供應線結構嘅象徵，喺嗰時於海中沉沒；呢件事使地上嘅商人同君王都心生恐懼，正如伯沙撒所表徵嘅一樣。
In Revelation eleven, the “hour” is when the “third Woe” of Islam comes quickly, and the Seventh Trumpet sounds, and the nations are made angry. All three of those symbols point to Islam as the providential tool the Lord uses to accomplish the slaying of Belshazzar at that very “hour.” Belshazzar was slain by enemies that secretly came into his kingdom through the gates that had been carelessly left open, just as the border wall between Mexico and the United States has been carelessly left open, as the “hour” of the “great earthquake” approaches.
喺《啟示錄》第十一章，「那一時辰」就係伊斯蘭教嘅「第三樣災禍」快快臨到、第七枝號筒吹響、列國發怒嘅時候。呢三個象徵都指向伊斯蘭教，作為主所使用、按其護理而行嘅工具，要正正喺「那一時辰」成就伯沙撒被殺之事。伯沙撒乃係畀仇敵所殺；呢啲仇敵暗中經由那些因疏忽而敞開嘅城門進入佢嘅國中；正如墨西哥同美國之間嘅邊境圍牆，亦因疏忽而被敞開一樣，當「大地震」嘅「那一時辰」臨近之際。
The healing of the deadly wound of the papacy is set forth in the last six verses of Daniel chapter eleven. In those verses three obstacles are identified that are overcome as the papacy’s deadly wound is healed. The King of the North always conquers three obstacles on his way to supreme power, and always in the order of: first his enemy, second his ally, and then finally his victim. The first to be conquered was the King of the South, representing the Soviet Union, the last enemy of Rome, that was swept away in 1989. The second obstacle is the glorious land, which is Rome’s ally who conquered the USSR for Rome, the United States, which is conquered in the “hour” we are now considering. Thereafter the third obstacle, represented as Egypt, represents when the papacy takes control of its victim, the United Nations.
教皇制致命傷口的醫治，載於〈但以理書〉第十一章最後六節。喺呢幾節經文入面，指出咗三個障礙；隨住教皇制嘅致命傷口得到醫治，呢三個障礙都會被克服。北方王喺邁向至高權勢嘅路上，總係征服三個障礙，而且次序一貫都係：首先係佢嘅仇敵，其次係佢嘅盟友，最後先係佢嘅受害者。第一個被征服嘅係南方王，表徵蘇聯，即羅馬最後嘅仇敵；佢喺1989年被掃除。第二個障礙係榮美之地，呢個係羅馬嘅盟友，即為羅馬征服蘇聯嘅美國；而佢就喺我哋而家所考察嘅「時辰」之內被征服。此後，第三個障礙以埃及作為表徵，代表教皇制掌控佢嘅受害者——聯合國——嘅時候。
In 1989, when the unsealing of those verses occurred, and there was thereafter an increase of knowledge of those verses, it was recognized that pagan Rome, papal Rome and then modern Rome (represented as the King of the North in the last six verses of Daniel chapter eleven), each needed to overcome three geographical obstacles before they were established as a kingdom. For pagan Rome, those three obstacles were represented as three directions.
喺1989年，當嗰啲經文嘅封印被揭開，並且其後對嗰啲經文嘅知識有所增加之時，人就認識到：異教羅馬、教皇羅馬，跟住現代羅馬（喺《但以理書》第十一章最後六節中被表述為北方王），各自喺被建立為一個國度之前，都必須勝過三個地理上嘅障礙。就異教羅馬而言，嗰三個障礙乃係以三個方向嚟表述。
And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. Daniel 8:9.
其中有一角長出一個小角，向南、向東，並向榮美之地，漸漸長大，極其強盛。Daniel 8:9.
For papal Rome they were three horns that needed to be plucked up.
對於教皇羅馬而言，佢哋係三隻必須被拔起嘅角。
I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots: and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things. Daniel 7:8.
我正觀看那些角，看哪，在它們中間又長起另一小角；在這角前，先前的角中有三角連根被拔出。看哪，這角有眼，像人的眼，又有口說誇大的話。Daniel 7:8.
For modern Rome (the king of the north), represented in the last six verses of Daniel eleven, the three obstacles were the king of the south, the glorious land, and Egypt. As with pagan Rome and papal Rome the three obstacles represented geographic obstacles. Modern Rome, represented as the king of the north in the last six verses of Daniel eleven, needed to overcome three “walls”, and with the first wall there was a philosophical “wall” that was removed at the same time a literal wall was removed. In 1989, when the king of the north brought down the Soviet Union (the king of the south), the philosophical “wall” of the “iron curtain” was removed, as the Berlin wall was dismantled.
對於現代羅馬（北方王）而言——即《但以理書》第十一章最後六節所代表者——那三個障礙乃是南方王、榮美之地，以及埃及。正如異教羅馬與教皇羅馬一樣，這三個障礙都代表地理上的障礙。現代羅馬在《但以理書》第十一章最後六節中被表述為北方王，必須勝過三道「牆」；而在第一道牆之上，同時有一道哲學上的「牆」與一道實際的牆一同被拆除。1989年，當北方王推倒蘇聯（南方王）之時，那道「鐵幕」的哲學「牆」也被除去，與此同時，柏林圍牆亦被拆毀。
In the “hour” of Belshazzar’s judgment, when the handwriting is on the wall, and his enemies are secretly entering in through the unguarded gates, the philosophical “wall” of the separation of church and state is removed, while Islam of the third Woe has secretly entered through the unattended “wall” on the southern border of the glorious land.
喺伯沙撒受審判嘅「時辰」之中，當牆上已經出現咗字跡，而佢嘅仇敵正暗中經由冇人把守嘅城門闖入之時，政教分離呢一道哲學上嘅「牆」被除去；與此同時，第三樣災禍嘅伊斯蘭，亦已經暗中穿過榮美之地南方邊界上嗰道無人看守嘅「牆」而進入。
When “Egypt”, representing the United Nations, is conquered, and the philosophical “wall of national sovereignty” is removed, as every nation is forced to accept the one-world government that is directed by the whore of Tyre. At that time, a financial crash will occur that produces the martial law and despotism of the last days. Something may very well happen on a street that is called “Wall Street”.
當代表聯合國嘅「埃及」被征服，而當每一個國家都被迫接受由推羅淫婦所操控嘅世界一體政府之時，哲學上「國家主權之牆」亦都會被拆除。到嗰時，將會發生一場金融崩潰，帶嚟末後日子嘅戒嚴同專制暴政。喺一條名叫「華爾街」嘅街道上，好可能會發生某啲事情。
“The very means that is now so sparingly invested in the cause of God, and that is selfishly retained, will, in a little while, be cast with all idols to the moles and to the bats. Money will soon depreciate in value very suddenly when the reality of eternal scenes opens to the senses of man.” Welfare Ministry, 266.
「現今本可用於上帝聖工、卻只極其吝嗇地投入，而又自私地扣留住嘅資財，不消幾耐，便要連同一切偶像一齊拋畀田鼠同蝙蝠。當永恆景象嘅現實向人嘅感官顯明之時，金錢嘅價值好快就會突然暴跌。」——《福利事工》，266頁。
We continue our study of Belshazzar in the next article.
我哋會喺下一篇文章繼續研讀伯沙撒。
“Today, as in the days of Elijah, the line of demarcation between God’s commandment-keeping people and the worshipers of false gods is clearly drawn. ‘How long halt ye between two opinions?’ Elijah cried; ‘if the Lord be God, follow Him: but if Baal, then follow him.’ 1 Kings 18:21. And the message for today is: ‘Babylon the great is fallen, is fallen…. 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.’ Revelation 18:2, 4, 5.
「今日，正如以利亞的日子一樣，上帝守誡命之子民與敬拜假神之人之間的分界線，已清楚劃定。『你哋心持兩意要到幾時呢？』以利亞呼喊說；『若耶和華係上帝，就當跟從祂；若巴力係上帝，就當跟從佢。』列王紀上 18:21。今日的信息亦是：『巴比倫大城傾倒了！傾倒了！……我嘅民哪，你哋要從那城出來，免得與她一同有罪，受她所受的災殃；因她的罪惡滔天，她的不義，上帝已經想起來了。』啟示錄 18:2, 4, 5。」
“The time is not far distant when the test will come to every soul. The observance of the false sabbath will be urged upon us. The contest will be between the commandments of God and the commandments of men. Those who have yielded step by step to worldly demands and conformed to worldly customs will then yield to the powers that be, rather than subject themselves to derision, insult, threatened imprisonment, and death. At that time the gold will be separated from the dross. True godliness will be clearly distinguished from the appearance and tinsel of it. Many a star that we have admired for its brilliance will then go out in darkness. Those who have assumed the ornaments of the sanctuary, but are not clothed with Christ’s righteousness, will then appear in the shame of their own nakedness.” Prophets and Kings, 187, 188.
「不久之後，試驗就要臨到每一個人。人必催迫我哋遵守嗰個假安息日。呢場爭戰，乃係上帝嘅誡命同人嘅誡命之間嘅爭戰。嗰啲一步一步向世俗要求讓步、順從世俗風俗嘅人，到嗰時就會向掌權者屈服，而唔肯使自己遭受譏誚、凌辱、被威嚇監禁，同死亡。到嗰時，金子就要同渣滓分開。真正嘅敬虔，必清楚同敬虔嘅外貌及其虛飾分別出嚟。我哋所欽佩其光輝嘅許多星，到嗰時都要喺黑暗中熄滅。嗰啲披戴聖所裝飾、卻冇穿上基督公義嘅人，到嗰時就要顯露喺自己赤身嘅羞恥之中。」《先知與君王》，187、188頁。