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.
“hour”这个词在旧约中仅见于《但以理书》，且总是与某种审判联系在一起。在第三章，它代表星期日法令，重点在于沙得拉、米煞和亚伯尼歌所代表的旗帜。
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.
在第四章里，它代表1798年第一位天使信息的警告临到。当它在第四章第二次被使用时，它代表1844年10月22日查案审判的开启。在第四章中，“hour”一词的两次用法代表从1798年至1844年第一、第二位天使信息的历史。那段历史就是《启示录》第十章七雷的历史。第四章中“hour”一词被使用的两次代表了七雷，因此也代表了第三位天使自1989年起直到即将到来的星期日法令的历史。
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.
在第五章，“hour”一词也象征着星期日法令，但那里的重点在于圣经预言中的第六个王国——美国——的终结，这一点乃是以圣经预言中第一个王国——巴比伦——的终结为预表。在第三章，重点放在火窑中的旌旗上；但在第五章，重点则在伯沙撒的结局以及他所受的特定审判，虽然但以理最终也登场，预表那面旌旗。
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.
在周日法令之时，尼布甲尼撒奉献典礼的“时辰”以及伯沙撒之死得以表征。第四章中被表明为审判开启的那个“时辰”，指明了1844年10月22日查案审判的开启，也指明了在周日法令时执行审判的开启。无论是1844年10月22日在天上圣所中审判案卷的展开，还是在周日法令开始之时的执行审判之开端，即神将审判降在那些拒绝救恩之人身上，对于这两种即将临到的审判，其警告在但以理书第四章中由第一次使用“时辰”一词所代表，而这两类审判实际的开始，则由第四章中第二次使用“时辰”一词所代表。
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.
在但以理的用法中，“hour”这个词在术语上属于“多义词”。“多义词”是指一个词具有多种定义，而这些定义都可以归纳到同一范畴之下。但以理五次使用“hour”一词，全都指向审判，但各自涉及不同层面：要么是上帝的报应性审判（也称祂的执行审判），要么是上帝的调查审判，即祂在判定谁会或不会得救。无论是1844年10月22日开始的调查审判，还是将在即将到来的星期日法令时开始的执行审判，这两种审判在本质上都是渐进的。上帝的报应性（或执行）审判始于星期日法令，并且逐步升级，最终达到人类恩典时期的结束以及末后的七灾。
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.
《但以理书》第五章用“时辰”一词来说明上帝的执行审判，这一审判体现为伯沙撒之死以及他所统治国家的终结。
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.
当时，忽有人的指头显现，在王宫与灯台相对的粉墙上写字；王看见写字的那只手。 但以理书 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.
执行审判始于星期日法令；这一点也由尼布甲尼撒为金像举行的奉献典礼所预表，但那“时刻”更是关乎在星期日法令所引发的危机中上帝子民得拯救。推罗的淫妇以及美国的执行审判都始于星期日法令，而这“时刻”正是但以理书中象征审判的标志。
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.
我又听见从天上有另一个声音说：我的民哪，你们要从她那里出来，免得与她的罪有分，免得受她所受的灾殃。因为她的罪恶已经达到天上，神也记念了她的不义。她怎样对待你们，你们也要照样报应她；按她所行的，要加倍报应她；她所倒满的杯，要加倍斟给她。她怎样自我荣耀、奢华享乐，就要照样加给她那么多的痛苦和忧伤；因为她心里说：我坐着为后，并非寡妇，必不见哀伤。所以，她的灾殃要在一日之间来到，就是死亡、哀哭和饥荒；她也必被火完全焚烧，因为审判她的主神大有能力。地上的那些与她行淫、与她一同奢华的君王，看见她焚烧的烟，就必为她哀哭悲号；因怕她的痛苦，远远地站着，说：哀哉！哀哉！那大城巴比伦，那坚固的城啊！因为在一小时之间，你的审判就到了。启示录 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.
美国的星期日法令是执行审判的开端，而且也是渐进的；它开始于那“时辰”——仍在巴比伦中的上帝儿女被那面旌旗呼召出来的时候。这正是审判临到“那大城，巴比伦”的“时辰”。她的审判，以“时辰”一词所表征，涵盖了上帝的另一群羊从巴比伦被呼召出来的那段时期。
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，耶西的根必立作万民的旌旗；外邦人必寻求他，他安息之所大有荣耀。到那日，主必第二次伸手，救回自己百姓中所剩下的，就是从亚述、从埃及、从巴忒罗、从古实、从以拦、从示拿、从哈马，并从众海岛所剩下的人。他必为列国竖立旌旗，招聚以色列被赶散的人，又从地的四方聚集分散的犹大人。以赛亚书 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.
主在1844年第一位天使的信息运动中呼召人们从巴比伦出来，而那段历史中的第二位天使将在末后的日子重演；那时，“主必再次、第二次伸手，救回他百姓所余剩的”。他所“再次”呼召出来的那余民并不是旌旗，因为那旌旗是“耶西的根”，要立起来作“外邦人所寻求的旌旗”。第二次，神要召万国从巴比伦出来。
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.
他将这样做：先聚集“以色列的被逐者”，他们就是“犹大的流散者”，并且“从地极四方而来”；这聚集将发生在他们在《启示录》第十一章那条穿过《以西结书》中死而枯干的骸骨之谷的街上尸卧三天半结束之时。
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.
那座“‘大城’‘巴比伦’”开始接受执行审判的“时刻”，就是启示录第十一章“‘大地震’”的同一“时刻”。上帝的执行审判就在那“时刻”开始，因为在启示录第十一章中，在地震的“时刻”有七千人被杀。那七千人由尼布甲尼撒的“最有力的人”所预表；这些人把沙得拉、米煞和亚伯尼歌扔进那座被加热到比平常“七倍”的火炉时自己丧命。在法国大革命中，这“七千人”代表法国的王室，或其大能之士。在第五章中，不仅伯沙撒被杀，他的军队也被歼灭。“星期日法令”的“时刻”开启了以上帝子民被扔进火炉所象征的逼迫，同时也标志着上帝对那大城巴比伦执行审判的开始。
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.
这也正是《启示录》第十一章所说大地震的“时辰”；那时，曾在街上被从无底坑上来的兽杀害的尸骨被举到天上，作为旌旗。在那里，同样是在这“时辰”，第三样祸——也就是第七号——吹响。第七号就是第三样祸，而那最后的祸号的目的，不仅是将审判临到那些强制推行星期日敬拜的人，也要激怒列国。第三样祸、第七号以及列国被激怒，都是指向伊斯兰在预言中角色的象征，而且都放在大地震的那个“时辰”里。
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.
他们听见有大声音从天上对他们说：“上到这里来。”他们就在云中升到天上去，他们的仇敌也看见了。就在那时，发生了大地震，城倒塌了十分之一；在地震中有七千人被杀；其余的人都害怕，把荣耀归给天上的神。第二样祸灾已经过去了；看哪，第三样祸灾快要来到。第七位天使吹号，天上就有大声音说：“世上的国度已经成了我主和他基督的国度，他要作王，直到永永远远。”那些在神面前坐在自己位上的二十四位长老，就俯伏在地，敬拜神，说：“全能的主神，昔在、今在、将要来的，我们感谢你，因为你已经执掌你大能的权柄，并且作王了。列国发怒，你的忿怒也到了；审判死人的时候也到了，你要赏赐你的仆人众先知、众圣徒，并那些敬畏你名的人，无论大小；又要毁灭那些毁坏大地的人。” 启示录 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.
以西结的枯骨“在云中上到天上；他们的仇敌”在尼布甲尼撒的音乐开始奏起、推罗的淫妇开始歌唱、背道的以色列开始起舞的“时辰”，看见“他们”。背道的以色列代表假先知，尼布甲尼撒王是龙，推罗的淫妇是兽。这场舞蹈在以利亚的故事中由巴力的先知和“树林的先知”加以说明；它也由希罗底的女儿撒罗米的舞蹈所呈现。巴力是虚假的男性神，而亚斯她录是“树林的先知”，是一位女性神。二者合在一起代表教会（女人）与国家（男人）的结合。二者合在一起代表美国的假先知。撒罗米指出，这位假先知是罗马的女儿，其形象就是在美国的教政合一。
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，那时有些迦勒底人上前，控告犹太人。他们对尼布甲尼撒王说：“王啊，愿王万岁！王啊，你曾下诏：凡人一听见号角、笛子、竖琴、长号、瑟、扬琴以及各样乐器的声音，都要俯伏敬拜那金像；凡不俯伏敬拜的，必被扔进熊熊燃烧的火炉中。现在有一些你所委派管理巴比伦省事务的犹太人，就是沙得拉、米煞、亚伯尼歌；王啊，这些人不把你放在眼里，他们不事奉你的神，也不敬拜你所立的金像。”但以理书 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.
在那“时候”，沙得拉、米煞和亚伯尼歌的仇敌看见他们拒绝受兽的印记，便向王请命，要求执行所规定的刑罚。在那“时候”，星期日法令——也就是临到地兽的那场震动（地震）——使尼布甲尼撒的怒气与烈怒显露出来。
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.
于是，尼布甲尼撒在盛怒之下，吩咐人把沙得拉、米煞、亚伯尼歌带来。于是他们把这些人带到王前。但以理书 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.
针对上帝的两位见证人（沙得拉、米煞和亚伯尼歌）所施行的逼迫，是在他们拒绝下拜的时候施行的；或者如《启示录》第十一章所指出的——他们站立起来。
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.
过了三天半，神所赐生命的气息进入他们里面，他们就站立起来；凡看见他们的都大大害怕。他们听见有大声音从天上对他们说：“上到这里来。”他们就乘着云上升到天上；他们的仇敌也看见了。启示录 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.
他们拒不屈膝，像以西结所见那支极大的军队一样站立起来。他们在领受并随即宣扬那盖印的信息时，便站立得住；这信息抗议美国教会与国家联合的形成，警告即将到来的星期日法令，并指出上帝的报应之审判即将由第三祸中的伊斯兰施行。“午夜呼声”的信息由但以理书第二章向但以理所启示的“奥秘”所代表，而当上帝末后的子民在那“真理”上安定下来时，他们就不能、也不会被迫近的地震所摇动。
“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.
“巴特尔克里克的工作也如出一辙。疗养院的领导人与不信之人混杂，或多或少允许他们参与他们的会议，但这就像闭着眼睛去作工。他们缺乏分辨力，不能看出随时可能临到我们的事。如今有一种绝望、战争与流血的精神，而且这种精神将不断增强，直到时间的终了。一旦上帝的子民在额上受了印——这并不是任何肉眼可见的印记或标记，乃是在智力和心灵上对真理的定居，使他们不致动摇——一旦上帝的子民受了印并为那场摇动作好准备，摇动就要来到。事实上，它已经开始了。上帝的审判现今临到这地，为要给我们警告，使我们知道将要来临的是什么。”《文稿发布》，第10卷，第252页。
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.
盖印代表一种起初人看不见、但随后人人都能看见的记号。当上帝的子民接受半夜呼声的信息——这信息由但以理书第二章启示给但以理的“奥秘”所代表——他们就接受了关于兽像的“奥秘”，而这会引向兽的印记，带来上帝的审判；这审判是借着伊斯兰而成就的。这一切发生在一种“绝望、战争与流血”的气氛日益加剧之时。那时候就是现在。也发生在复临运动的领袖们因老底嘉的瞎眼而看不见的时候。在半夜呼声时得以定案的盖印过程中，印记被印在聪明童女的额上，但却不可见。沙得拉、米煞和亚伯尼歌代表那些在真理上已经站稳的人，这一点借着他们与尼布甲尼撒的对话得以说明。
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.
尼布甲尼撒对他们说：“沙得拉、米煞、亚伯尼歌啊，这是真的吗？你们不事奉我的神，也不敬拜我所立的金像吗？现在，你们若准备好，一旦听见号角、笛、竖琴、长号、诗琴、洋琴以及各样乐器的声音，就俯伏敬拜我所造的像，那就可以；但你们若不敬拜，必当时被扔进熊熊烈火的炉中；看哪，有哪位神能把你们从我手里救出来？” 沙得拉、米煞、亚伯尼歌回答王说：“尼布甲尼撒啊，这件事我们不必向你申辩。若果真如此，我们所事奉的神能把我们从那烈火的炉中救出来，王啊，他也必救我们脱离你的手；即或不然，王啊，你当知道，我们决不事奉你的神，也不敬拜你所立的金像。” 但以理书 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.
此后，三位贤者将彰显上帝那可见的印记。只有那些先在心里拥有那看不见的印记的人，才会在它必须被看见的时候参与彰显上帝的印记。
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.
于是尼布甲尼撒大怒，向着沙得拉、米煞、亚伯尼歌脸色大变，便下令把炉子烧得比平常热七倍。又命令他军中最有力的人捆绑沙得拉、米煞、亚伯尼歌，把他们扔进那烧着的烈火窑中。于是这些人连同他们的外袍、裤子、帽子和其余衣服都被捆着，被扔在那烧着的烈火窑中。因为王的命令紧急，炉火又极其炽热，那些抬沙得拉、米煞、亚伯尼歌的人都被火焰烧死了。而这三个人——沙得拉、米煞、亚伯尼歌——却被捆着落在那烧着的烈火窑中间。于是尼布甲尼撒王惊奇，急忙起来，对谋士说：我们不是把三个捆着的人扔进火里了吗？他们回答王说：王啊，是的。他说：看哪，我见有四个人在火中行走，不再被捆，他们也毫发无损；而且第四位的样子好像神子。 但以理书 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.
两位见证人，由沙得拉、米煞和亚伯尼歌所代表，随后被举起为旌旗，然后印记就会被看见。
“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.
圣灵的工作就是使世人知罪、知义、知审判。世人只有在看到那些信从真理的人因真理而成圣，按高尚而圣洁的原则行事，以崇高的方式显明遵守上帝诫命的人与将其践踏在脚下之人之间的界线时，才能受到警戒。圣灵的成圣之工标明了受了上帝印记的人与守伪安息日之人之间的分别。当试炼临到时，兽的印记是什么就会清楚显明出来——那就是守星期日。那些在听见真理之后仍把这一天视为圣日的人，带着那不法之人的印记；那人曾想要改变时候和律法。圣经训练学校，1903年12月1日。
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.
当星期日法令颁布时，美国将转向联合国，以完成她的预言性使命。她要借着她所行的那些神迹迷惑全世界，正如莎乐美之舞所象征的那样。当她跳着欺骗的舞蹈时，推罗的淫妇要唱起她的歌，尼布甲尼撒的乐队要奏起音乐。美国带头强迫全世界接受这首歌，并在那偶像前下拜。
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.
我又看见另一只兽从地里上来；有两角如同羊羔，说话却像龙。它在头一只兽面前施行那兽一切的权柄，并且使地和住在其上的人拜那头一只兽，就是那受过致命伤却得了医治的。它行大奇事，甚至在人眼前叫火从天降在地上；它因着得了权能在那兽面前所行的那些神迹，就迷惑住在地上的人，吩咐住在地上的人给那受过刀伤却仍活着的兽造一个像。它又得权能赐给那兽像生命的气息，使兽像能说话，并且使凡不拜兽像的人都被杀害。它又叫众人，无论大小、富足的或贫穷的、自主的或为奴的，都在右手上或额上受一个记号；以致除了那有记号、或有那兽的名字、或其名的数目的人以外，没有人能买或卖。这里有智慧。凡有聪明的，可以计算那兽的数目，因为那是人的数目；它的数目是六百六十六。启示录 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.
末后的埃及代表着世界（那时由联合国治理），但已有一个“祸哉”（伊斯兰的象征）被宣告要临到那些转向埃及求助的人（美国）。当那三位义人被扔进火炉并成为世界的旗号时，那火炉其实并不是尼布甲尼撒的火炉。
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.
那些下到埃及求援的人有祸了；倚靠马匹，信赖战车，因为它们众多；又倚靠骑兵，因为他们极其强壮；却不仰望以色列的圣者，也不求问耶和华！ 然而他也有智慧，必降灾祸，绝不收回所说的话；他要起来攻击作恶之家，又攻击那作孽之人的帮手。 埃及人不过是人，并不是神；他们的马是血肉，并不是灵。耶和华一伸手，帮助人的必跌倒，被帮助的也必仆倒，他们都一同灭亡。 因为耶和华这样对我说：好像狮子和少壮狮子向着它的猎物咆哮，纵使人召来一群牧人来攻击它，它也不因他们的声音惊惶，也不因他们的喧嚷退却；万军之耶和华也必照样降临，为锡安山和其山冈争战。 像飞鸟盘旋，万军之耶和华必这样护卫耶路撒冷；他护卫就要拯救，他越过就要保全它。 以色列人哪，你们要归向你们深深背叛的那一位。 因为到那日，各人必丢弃你们亲手为自己造的、使你们犯罪的银偶像和金偶像。 那时，亚述人必倒在刀下，这刀不是勇士之刀；吞噬他的刀也不是卑微人的刀。他却要逃避这刀，他的少年人必溃散。 他因惧怕必逃回他的堡垒；他的首领必因旌旗而恐惧。这是耶和华说的：他的火在锡安，他的炉在耶路撒冷。 以赛亚书 31:1-9。
Jerusalem is the furnace the world will look to, and they will see four men walking therein.
耶路撒冷是全世界将注目的熔炉，世人将看见四人在其中行走。
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.
于是尼布甲尼撒走近烈火窑的门口，说：“沙得拉、米煞、亚伯尼歌，至高神的仆人哪，出来吧，到这里来！”于是沙得拉、米煞、亚伯尼歌就从火中出来。总督、省长、巡抚和王的谋士都聚集来，看见这些人，火无力伤他们的身体，头上的一根头发也没有烧焦，衣裳也没有变色，身上也没有火烧的气味。于是尼布甲尼撒说：“沙得拉、米煞、亚伯尼歌的神是应当称颂的！他差遣他的使者，拯救那些信靠他的仆人；这些人违抗王命，不顾自己的身体，为要不事奉、不敬拜除自己神以外的任何神。”但以理书 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.
随后，尼布甲尼撒又颁布了一道诏令。这道诏令象征着末世的最后一道诏令。他发布了一道死亡法令；他那试图高举天上的上帝的拙劣尝试，实际上是对世界末了的死亡法令的预言性象征。尼布甲尼撒，作为末世一位君王的代表，是那与罗马的淫妇行淫的龙的十王的象征。按预言的进程，接下来的诏令就是死亡法令；尽管尼布甲尼撒是在他那个时代发布宣告，他实际上所代表的却是末后日子里三重联合的最后一道诏令。那道诏令就是在恩典期结束之后付诸实施的死亡法令，但它从未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.
因此我颁布谕旨：凡各族、各国、各方言之民，若有人对沙得拉、米煞、亚伯尼歌的神说亵渎的话，必被剁成碎块，他们的房屋要成为粪堆；因为没有别神能这样施行拯救。于是王在巴比伦省提升了沙得拉、米煞、亚伯尼歌。但以理书 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”.
我们现在已经把《但以理书》前三章中足够的内容记录下来，可以开始考察第四章和第五章；这两章受“重复并扩大”的预言原则所支配。《但以理书》第四章指出1798年以及地兽的开端，第五章则指出星期日法令，以及当它说话如龙时地兽的终结。这两章要与前三章“一行接一行”地并置起来，以便在三天使信息的结构之上继续建造。鉴于此，我们将首先仔细界定“一行接一行”的原则。
We will continue in the next article.
我们将在下一篇文章中继续。
“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.
“伯沙撒曾得到许多认识并遵行上帝旨意的机会。他曾看见他的祖父尼布甲尼撒被逐出人类社会；他曾看见那位骄傲君王所夸耀的智慧，被那位赐给它的主收回；他曾看见那位王被逐出他的国土，成了田野走兽的同伴。然而，伯沙撒对娱乐与自我荣耀的热爱，抹去了他本不该忘记的教训；他所犯的罪，与那些曾使尼布甲尼撒遭受严厉审判的罪相似。他浪费了恩慈赐给他的机会，忽略运用他触手可及的机会去认识真理。‘我当怎样才可以得救？’这个问题，这位伟大却愚昧的王漠然置之。”《圣经回声》，1898年4月25日。