The fall of Belshazzar in chapter five had been typified by Nebuchadnezzar’s fall in chapter four.
第五章伯沙撒的灭亡，早已被第四章尼布甲尼撒的降卑所预表。
“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.
“那位神圣的守望者的宣判——正如在其首任君王身上所显的预表一样——也临到了巴比伦的末代统治者：‘王啊，……有话对你说：你的国位离开你了。’但以理书 4:31。”《先知与君王》，533页。
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.
尼布甲尼撒代表开端，伯沙撒代表结束，指的是那个统治了七十年的王国；因此，这也象征了《启示录》第十三章中那只从地上上来的兽（美国）的统治，它将在推罗的淫妇（教皇制度）被遗忘的时期掌权。
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，推罗要被人忘记七十年，照着一王的年日；七十年期满以后，推罗必像妓女那样歌唱。以赛亚书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.
因此，尼布甲尼撒代表美国的开端，伯沙撒代表美国的终结。尼布甲尼撒代表共和主义之角的开端和新教之角的开端。伯沙撒代表共和主义之角和新教之角的终结。
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.
加在尼布甲尼撒身上的审判是“七次”。尼布甲尼撒像兽一样生活二千五百二十天的故事，被威廉·米勒用来阐释《利未记》二十六章的“七次”，不过他并未涉及在伯沙撒的审判中所象征的那二千五百二十。
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.
所写的字是：米尼、米尼、提客勒、乌法珥新。这话的解释是：米尼——神已经数算你的国度，并使它完结；提客勒——你被放在天平上称了，显出不足；毗勒斯——你的国已被分裂，赐给玛代人和波斯人。但以理书 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.
除了但以理对墙上神秘文字所作的解释之外，“弥尼”和“提客勒”这两个词本身是重量单位，也代表特定的币值（出埃及记30:13；以西结书45:12）。一“弥尼”等于五十舍客勒，即一千季拉。“弥尼，弥尼”因此相当于两千季拉。一“提客勒”等于二十季拉。因此，“弥尼，弥尼，提客勒”相当于两千零二十季拉。“乌法珥新”的意思是“分开”，因此表示半个“弥尼”，即五百季拉。合在一起它们的总数为二千五百二十季拉。
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.
怀爱伦最后一处引述指出，伯沙撒是由尼布甲尼撒所预表；更具体地说，她强调了他们共同的审判，而且这两次审判都以《利未记》二十六章的“七倍”为象征。圣经使用了几个术语来指称《利未记》二十六章的“七倍”。耶利米把它称为上帝的忿怒。
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.
主何竟在怒中以云遮盖锡安的女子，将以色列的华美从天掷到地上；在他发怒的日子，并不记念自己的脚凳！主吞灭了雅各的一切居所，并不怜悯；他在烈怒中拆毁犹大女子的保障，使之倾倒在地；他污辱了国家和其中的首领。他在烈怒中折断以色列一切的角；在敌人面前收回了右手；他向雅各焚烧，如四围吞噬的烈火。他拉弓如仇敌，右手立作对头；在锡安女子的帐棚中，凡悦人眼目的，他都杀戮；他将忿怒如火倾倒。主有如仇敌，吞灭了以色列；吞灭她一切的宫殿，毁坏她的保障，使犹大女子中哀痛与哭号增多。他强行拆去他的帐幕，如同园中的棚子；他毁坏了他的会所；耶和华使锡安中的节期和安息日被人忘记，并在忿怒的恼恨中藐视君王与祭司。主抛弃了自己的祭坛，厌恶自己的圣所；他将她宫殿的墙垣交在敌人手中；他们在耶和华的殿中喧嚷，如同在隆重的节日。耶和华定意拆毁锡安女子的城墙；他拉了准绳，不把手从毁坏收回；因此使外郭与城墙哀号，一同衰残。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.
主的怒气被称为“他怒气的忿怒”，并且他的怒气临到以色列的北国和南国。因此，《但以理书》指出有“第一”与“末后”的忿怒。耶利米提到主在向他所拣选的子民施怒时“伸出”的一条“线”。这条线在《列王记下》中也有提及。
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.
耶和华藉着他的仆人众先知说：因为犹大王玛拿西行了这些可憎之事，所行的恶比在他以前的亚摩利人更甚，又以他的偶像使犹大也犯罪；因此，以色列的神耶和华如此说：看哪，我必使灾祸临到耶路撒冷和犹大，凡听见的人，两耳都要发麻。我必把撒马利亚的准绳、亚哈家的铅垂线拉在耶路撒冷上；我必擦净耶路撒冷，如人擦盘子，擦了又翻转过来。我必弃绝我产业所剩下的人，把他们交在仇敌手中；他们必成为一切仇敌的掳物和掠物。列王纪下 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”.
“神忿怒的‘线’，也就是摩西的‘七次’，先是拉在北国（亚哈家）之上，然后又拉在犹大之上。另一个源自《利未记》二十六章、用来称呼‘七次’的圣经术语是‘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.
那时，我也必向你们发烈怒，与你们作对；我，就是我，必因你们的罪责罚你们七倍。你们要吃你们儿子的肉，也要吃你们女儿的肉。我必毁坏你们的丘坛，砍倒你们的偶像，把你们的尸体抛在你们偶像的残骸上；我的心必憎恶你们。我必使你们的城邑荒凉，使你们的圣所荒废；你们馨香的香气，我也不闻。我必使这地变为荒凉；住在其上的你们的仇敌必因此惊骇。我必把你们分散在列国中，又拔刀在你们后头追赶；你们的地必成荒凉，你们的城邑必成荒场。那时，这地在荒凉之中、你们在仇敌之地的时候，必享受它的安息；那时，这地要得安息，享受它的安息年。只要它仍旧荒凉，它就要休息；因为你们住在其上时，在你们的安息年间，它并未得享安息。利未记 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.
当约雅敬被掳之时，但以理被掳为奴到巴比伦；那在列国中的分散便在他身上得以应验。随后，但以理身处“仇敌之地”的时候，那地便歇了息，享受“她的安息日”。《历代志下》告诉我们，这段时期就是耶利米所说的七十年，而但以理在第九章中认识到了这一点。
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.
凡从刀剑下逃脱的，他都掳到巴比伦去；在那里他们作他的仆人，服事他和他的子孙，直到波斯国掌权的时候。为要应验耶和华借着耶利米口所说的话，直到那地享受安息；因为这地荒凉的时候，便守安息，直满七十年。波斯王古列元年，为要应验耶和华借着耶利米口所说的话，耶和华激动波斯王古列的心，使他在全国发布诏令，并且用文字颁布，说：‘波斯王古列如此说：天上的神耶和华把地上万国赐给我，又嘱咐我在犹大的耶路撒冷为他建造殿宇。你们中间凡属他子民的，可以上去；愿耶和华他的神与他同在。’历代志下 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”一词是“七期”的一个象征。尼布甲尼撒被判“七期”像兽一样生活的审判，预表了伯沙撒的审判，这一审判由墙上的神秘文字“弥尼、弥尼、提客勒、乌法珥新”所表明。伯沙撒的审判由那字迹所代表，其数值等于二千五百二十，这与尼布甲尼撒像兽一般生活的天数相同，也与利未记二十六章所说“七倍”所代表的年数相同。
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.
伯沙撒的审判，是以尼布甲尼撒的审判为预表，并以“七期”作象征；而这两种审判都表明一次“巴比伦的倾倒”，这正是第二位天使的信息的象征。巴比伦第一次的倾倒，是在宁录的塔被推翻之时。
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.
那时，全地只有一种语言，言语一致。他们从东方迁移的时候，在示拿地遇见一片平原，就住在那里。他们彼此说：来吧，我们做砖，把砖烧透；拿砖当石头，用石漆作灰泥。他们又说：来吧，我们建造一座城和一座塔，塔顶通天，好为自己立名，免得我们分散在全地上。耶和华降临，要看世人所建造的城和塔。耶和华说：看哪，他们成为一个族类，都说一种语言；如今他们开始作这事，以后他们所图谋的，就没有不成就的了。来吧，我们下去，在那里变乱他们的语言，使他们彼此的话不能相通。于是，耶和华使他们从那里分散在全地上，他们就停止建造那城。创世记 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.”
在巴别的审判中——那也是对宁录的审判——主将宁录的叛逆者“分散”在“全地的面上”。宁录和他的同伙知道，他们的悖逆会使他们被分散，因为他们曾说，建造那塔和那城的动机是“要为自己立名，免得我们分散在全地的面上”。
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.
在预言中，“名字”象征品格。宁录及其同伙所树立的品格体现在他们的作为上，因为凭着果子就能认识其品格。宁录的悖逆之果，因此也就是他品格的象征，乃是建造那座塔和那座城。“塔”象征教会，“城”象征国家。宁录那些叛逆者的“名字”，所代表的品格，就是政教合一；这在象征上也被称为“兽的像”。
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”.
记载巴别倾覆的段落中，“go to”这一表达重复了三次。第三次是当上帝施行审判，变乱他们的语言并将他们分散到各地之时。第一次的“go to”是为第二次的“go to”作准备，那时他们建造他们的城和塔。在第二次“go to”的这段历史中，当他们完成他们的工程时，上帝降临，亲眼察看他们的悖逆。第三次“go to”是审判，第二次“go to”是一次可见的试验。第一次“go to”代表他们第一次的失败；在预言上，“go to”三次的出现标示出“永远的福音”的三步试验过程。关于宁录的叛逆与败落的见证还有更多信息，但我们这里只是指出，巴比伦（巴别）第一次倾覆时，以“分散”为代表的“七次”这一象征被标示出来。宁录的审判以“分散”为表征，尼布甲尼撒的以“七次”为表征，伯沙撒的以“二千五百二十”为表征。
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.
阿尔法和欧米伽的标记表明，由第四章和第五章所代表的那条预言线，是第二位天使与午夜呼声的晚雨信息。這條線起始於尼布甲尼撒所代表的巴比伦的倾倒，指向1798年，那是属灵的巴比伦（教皇权）第一次倾倒的时候。随后在这条线的末端，伯沙撒的巴比伦倾倒，标志着属灵的巴比伦（仍指教皇权）渐进性倾倒的开始，而这一过程始于星期日法令危机。在这条线的开端有两个关于巴比伦倾倒的见证，在末端也有两个见证。预言的逻辑认出那位伟大的始与终者的标记，同时看见在但以理书第四、第五章所代表的这条线中，关于巴比伦倾倒的主题由四个见证所印证。
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.
在尼布甲尼撒与伯沙撒的型与反型关系中，当与末后的日子相对照时，我们发现：地兽在呈现羊羔样式时，由尼布甲尼撒所代表；而当它说话如龙时，我们就看见伯沙撒。我们在预言的关系中也看到，由美国宪法所引导的共和政体这一角，由尼布甲尼撒所代表；而美国宪法被推翻，则由伯沙撒所代表。我们还会看到，尼布甲尼撒是聪明的童女，伯沙撒是愚拙的童女。
We will continue our consideration of Daniel chapters four and five in the next article.
我们将在下一篇文章中继续探讨《但以理书》第四章和第五章。
“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.
伯沙撒曾获赐许多机会去认识并遵行上帝的旨意。他曾看见他的祖父尼布甲尼撒被逐出人类社会；他曾看见那位骄傲的君王所夸耀的理智被赐给他的那一位收回；他曾看见那王被赶出他的国，与田野的走兽为伴。然而，伯沙撒对娱乐的嗜好和对自我高举的迷恋抹去了他本不该忘记的教训；他犯下与那些曾使尼布甲尼撒遭受严厉审判的罪相似的罪。他浪费了恩慈赐给他的机会，也忽略利用近在咫尺的机会去认识真理。“我当怎样行才可以得救？”这个问题，这位伟大却愚昧的王却漠然置之。
“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.
这就是当今轻率、鲁莽的青年所面临的危险。上帝的手必像当初对伯沙撒那样唤醒罪人，但对许多人来说，那时悔改已为时太晚。
“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.
巴比伦的统治者拥有财富和尊荣，在他傲慢自我放纵之中，他自高自大，起来敌挡天地的上帝。他倚靠自己的膀臂，从未想到会有人敢问：“你为何这样行？”然而，当那只神秘的手在他宫殿的墙上写出字来时，伯沙撒惊惧而缄默。霎时间，他完全被剥夺了力量，像孩子一样被降卑。他意识到，自己正任由一位比伯沙撒更伟大的那一位处置。他一直在亵玩圣物。如今他的良心被唤醒了。他意识到，自己原本享有认识并遵行上帝旨意的特权。他祖父的历史，如同墙上的文字一般，鲜明地展现在他眼前。《圣经回声》，1898年4月25日。