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.”
伯沙撒的筵席标明“星期日法令”的“时刻”，但它将重点放在对共和角的审判上。尼布甲尼撒在但以理书第三章所立的金像，把同样的历史置于神忠心子民的语境中，而这些子民随后被高举为旌旗。但以理书第六章仍指向同一条线，却着重新教之角的角色。伯沙撒代表着“国家”，并召集了一千位他的“大臣”。
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.
伯沙撒王为他的一千大臣大摆筵席，当着那一千人饮酒。伯沙撒正在尝酒的时候，吩咐人把他父亲尼布甲尼撒从在耶路撒冷的殿里所取出的金银器皿拿来，好让王和他的大臣、妻子并妃嫔用其中饮酒。于是人把从耶路撒冷神的殿中所取出的金器皿拿来，王和他的大臣、妻子并妃嫔就用这些器皿饮酒。他们饮酒，赞美金、银、铜、铁、木、石的神。当时，忽有人的手指显出，在王宫里灯台对面的粉墙上写字；王看见那写字的手指。但以理书 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.
数字“十”象征龙，而一百和一千不过是同一符号的放大。在第六章中，一百二十人推行那诡诈的法令，而一百二十也象征祭司。就“一行接一行”而论，伯沙撒的筵席展示了对腐败政权的审判，以及对腐败教权的审判。伯沙撒被巴比伦的酒灌醉，随即决意亵渎耶路撒冷神殿中的圣器皿。
“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.
先知说：“我看见另有一位天使从天降下，带着大权柄；地就因他的荣耀发光。他用洪亮的声音大声呼喊说：‘巴比伦大城倾倒了！倾倒了！成了鬼魔的住处。’”（启示录18:1, 2）这与第二位天使所给的信息相同。巴比伦倾倒了，“因为她使万国喝了她淫乱大怒的酒”（启示录14:8）。那酒是什么？——她的错误教义。她把一个虚假的安息日给了世界，以取代第四条诫命的安息日，并重复了撒但在伊甸园首先对夏娃所说的谎言——灵魂的天然不朽。她还把许多类似的错误广泛传播开来，“将人的诫命当作教义来教导人”（马太福音15:9）。《精选信息》，第二册，第118页。
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.
伯沙撒所喝的酒，就是教皇制度所设立的偶像安息日，因为那场筵席象征着“星期日法令”在预言中的“一小时”。他带进宴会厅的圣殿器皿，不仅象征着对上帝的悖逆，而且圣器也代表上帝的子民，因为字面的预表属灵的，而人是器皿。
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，神的根基稳固不移，并有这印记：“主认识属他的人。”又说：“凡称呼基督之名的，都要离弃不义。”在大户人家，不但有金器银器，也有木器瓦器；有为尊贵用的，也有为卑贱用的。人若因此自洁，脱离这些，就必作贵重的器皿，成为圣洁，合乎主用，预备行各样的善事。提摩太后书 2:19-21。
In the midst of desecrating God’s people through enforced Sunday worship, the fiery handwriting spells out Belshazzar’s doom.
正当通过强制星期日敬拜来亵渎上帝的子民之时，火焰般的字迹宣告伯沙撒的灭亡。
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.
当时就有人的手指显现，在王宫的粉墙上、对着灯台写字；王看见那写字的手指。于是王的脸色改变，心意惊惶，腰的关节松开，双膝彼此相碰。王大声呼叫，要人把占星家、迦勒底人和占卜者带进来。王对巴比伦的智慧人说：凡能读这文字，并把其解释告诉我的，就必身穿绯红衣袍，颈项戴上金链，并在国中作第三位掌权的。但以理书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.
历史上，人们一般理解这段经文是指出伯沙撒的父亲把政治王位让给了伯沙撒，因此，他儿子为那字迹的解释所能开出的最高赏赐，就是使人作国中第三位掌权者。临到美国的“星期日法令”之前，政治领导层将处于从属于宗教领导层的地位，而宗教领导层将致力于引入一种新的敬拜形式。兽像代表教会与国家的结合，并且由教会掌控这种关系；而在“星期日法令”的对照中，伯沙撒是政治上的君王，因而象征国家，但在他父亲的宗教权威之下，他只是第二号人物。他能给但以理的最高赏赐就是位列第三。
“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. . . .
当早期教会偏离福音的单纯并接受异教的礼仪与习俗而堕落时，她便失去了上帝的圣灵和大能；为了控制民众的良心，她寻求世俗权力的支持。其结果就是教皇制度——一个掌控国家权力并将其用来推进自身目的的教会，尤其用以惩罚“异端”。要使美利坚合众国形成兽的形象，宗教权力必须如此控制民事政府，使教会也能动用国家的权威来成就她自己的目的……
“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.
由新教各教会强制人守星期日，就是在强制人敬拜教皇制度——也就是那兽。凡明白第四条诫命的要求，却选择遵守假安息日而不是真安息日的人，就是在向那唯一命令人如此行的权势表示效忠。然而，一旦以世俗权力来强行履行宗教义务，教会本身就会形成兽的像；因此，在美国强制守星期日，就等于是强制人敬拜兽和兽像。——《大争论》，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.
品格是在危机中被显明的；墙上的神秘文字在伯沙撒的经历中引发了一场危机，并标志着他的国度的终结，从而象征着地兽国度的结束。伯沙撒就在当夜死了，这代表着星期日法令；在星期日法令之时，美国作为圣经预言中的第六个王国被推翻，但美国随即转变为十王中的首要之王。十王是圣经预言中的第七个王国，他们立刻同意把他们这第七个王国交给那兽。
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.
因为神已将成就他旨意的心意放在他们心里，使他们同心合意，把他们的国交给那兽，直到神的话语都应验了。启示录 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.
最后的进程十分迅速；从第六个国度过渡到第七个，再到第八个，也同样迅速，因为那时世界正处于一场大危机之中。地上的兽被推翻，使伯沙撒惧怕；作为十王中居首位的王，他代表着在美国被推翻时地上众王将要经历的恐惧。在《启示录》第十一章中，墙上字迹显现的“时辰”，就是那场大地震的“时辰”。那时，伊斯兰的三个象征被标出，而在末后的日子里，使诸王惧怕的，正是伊斯兰教。
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，众王聚集，一同经过。 他们看见这城，就惊奇；惊惶失措，急忙逃走。 在那里，恐惧抓住了他们，痛苦如临产的妇人。 你用东风打破他施的船只。 在万军之耶和华的城，就是我们神的城，我们怎样听见，如今也怎样亲眼看见；神必永远坚立这城。细拉。 诗篇 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.”
贵族或君王聚集在伯沙撒的筵席上，饮巴比伦的酒，把玩并观看神圣所的器皿；这时惧怕就临到他们，正如墙上显出字迹时伯沙撒所表现出的恐惧。伯沙撒的恐惧开启了一种不断升级的惧怕，这在经文中以临产的妇人来表征；而启示录第十一章的“那一时”引向第十二章，那里这个异象被描绘成一位将要生产的妇人。第一阵产痛就是宴会厅墙上的字迹。造成这惧怕的，是伊斯兰的“东风”，那“打破他施的船只”的东风。
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.
在伯沙撒的宴会厅里，“一千大臣”正畅饮巴比伦之酒，那酒象征着对星期日的强制执行。此时，尼布甲尼撒的乐队开始奏乐，伯沙撒又吩咐把圣所的器皿搬了进来。推罗的妓女开始歌唱，背道的以色列围着尼布甲尼撒的金像起舞。可是，这场宴会被“东风”所打断——那就是“很快就要来到的第三样灾祸”，也是“第七号”。当伊斯兰闯入这场宴会时，“列国就发怒”。他们发怒，因为他施的船只——这象征着地球的经济结构——便在海中沉没了。
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.
他施因你各样财富繁多，作你的商贾；他们在你的集市上以银、铁、锡、铅与你交易。雅完、土巴、米设都是你的商人；他们在你的市场上以人口和铜器与你交易。陀迦玛家的人在你的集市上，用马、战马和骡子与你交易。底但人是你的商贾；许多海岛都在你手下得货物，他们把象牙角和乌木作为礼物带来给你。亚兰因你制造的货物繁多，作你的商贾；他们在你的集市上以绿宝石、紫色布、绣工品、细麻、珊瑚和玛瑙与你交易。犹大和以色列地都是你的商人；他们在你的市场上以米匿的麦子、班拿、蜜、油和香膏与你交易。大马色因你制造的许多货物，又因各样财富繁多，作你的商贾；他们以黑本的酒和白羊毛与你交易。但与雅完往来，在你的集市上交易；光亮的铁、桂皮和菖蒲都在你的市场上。底但用贵重的车毯作你的商贾。亚拉伯和基达的一切首领，都用羊羔、公绵羊和公山羊与你交易；因这些，他们作你的商人。示巴和拉玛的商人，都是你的商贾；他们在你的集市上以各样上等香料、各样宝石和金子与你交易。哈兰、干尼、伊甸、示巴的商人、亚述和基抹，都是你的商贾。这些人以各样的物件作你的商贾：有蓝色衣服、绣工之物，并有盛装华美衣服的箱匣，用绳捆扎，用香柏木制作，列在你的商品中。他施的船在你的市场上为你歌唱；你在海中就得以充盈，极其荣耀。你的划桨者把你荡到大水之中；东风在海中将你打碎。到你败亡之日，你的财宝、你的集市、你的商品、你的水手、你的领航者、堵缝的工人、经办你货物的人，以及在你其中的一切战士，并在你中间的一切同伴，都必坠落在海中。以西结书 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.
“他施的船只”是地球经济结构的象征，并且它们被“东风”在海中击沉。以西结告诉我们，这发生在“你败亡的日子”，而以西结书第二十七章的主题，就是为推罗所作的哀歌。
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.
耶和华的话又临到我，说：现在，人子啊，你要为推罗作起哀歌；又对推罗说：你这坐落在海口、为许多海岛的众民作商贾的，主耶和华如此说：推罗啊，你曾说：我是全然美丽。以西结书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.
推罗毁灭之日是这首哀歌的主题。推罗毁灭之日就是星期日法令，因为推罗象征教皇权，而其审判开始于启示录第十八章第二个声音开始呼召人们从巴比伦出来的那一个“时辰”。
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.
我又听见另有声音从天上说：“我的民哪，你们要从她中间出来，免得与她的罪有分，也免得受她的灾殃。因为她的罪恶直达天上，神已经记念她的罪孽。她怎样待你们，你们也要怎样报应她；照她的行为，加倍报应她；用她所盛满的杯，加倍地递给她。她怎样荣耀自己，又怎样奢华度日，就照样加给她那样多的痛苦和悲哀；因为她心里说：‘我坐着作皇后，并不是寡妇，必不至于见到悲哀。’所以在一日之间，她的灾殃要来到，就是死亡、悲哀和饥荒；她又要被火完全烧尽，因为审判她的主上帝大有能力。地上的众王与她行淫、与她一同奢华的，看见她焚烧的烟，就为她哀哭悲叹，因怕她所受的痛苦，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，你的审判就来了。’地上的商人也为她哭泣哀悼，因为再没有人购买他们的货物了。” 启示录 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.
在《但以理书》中，以“hour”出现五次的那个词，总是代表某种审判。其所指的审判类型由其所在经文的上下文来决定。在《但以理书》第四章中，“hour”一词首先用来宣告审判的来到，无论那是1844年10月22日开始的查案审判，还是在周日法令开始时的执行审判。在这两种情况下，无论是查案审判还是执行审判，都是渐进展开的。教皇权的执行审判在美国的周日法令颁布时开始。那标志着教皇权执行审判开始的“小时”，而那个“小时”就是《启示录》十一章所说大地震的“小时”；那时，由沙得拉、米煞、亚伯尼歌所代表的两位见证人被扔进火窑，作为被树立起来的旌旗，成为以西结那极大军队的标志。那个“小时”就是字迹显现在伯沙撒墙上的时候。
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.
“他施的船只”，代表地球上经济供应线的结构，在那时沉没于海中，这使地上的商人和君王惧怕，如伯沙撒一般。
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.
在《启示录》第十一章中，“时候”是指伊斯兰的“第三样祸患”迅速临到、第七号角吹响、列国发怒之时。这三种象征都指向伊斯兰，认为它是主在那“时候”用来成就杀死伯沙撒的天意的工具。伯沙撒被敌人所杀，这些敌人通过因疏忽而敞开的城门暗中进入他的国中；正如随着“大地震”的“时候”临近，美墨之间的边境墙也被草率地任其敞开。
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.
教皇制度的致命伤得以医治之事，记载在但以理书第十一章最后六节中。在那些经文里指出了三个障碍，这些障碍会随着教皇制度的致命伤被医治而被克服。北方王在通往至高权势的道路上，总是依次征服三个障碍：首先是他的敌人，其次是他的盟友，最后是他的受害者。首先被征服的是南方王，代表苏联——罗马最后的敌人——在1989年被横扫。第二个障碍是荣美之地，即罗马的盟友、为罗马征服了苏联的美国，它将在我们现在所考虑的“时刻”被征服。之后，第三个障碍，以埃及为象征，表示教皇制度掌控其受害者——联合国——的时候。
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.
1989年，当那些经文被解封，并且此后对这些经文的认识不断增加时，人们认识到，异教罗马、教皇罗马以及现代罗马（在《但以理书》第十一章最后六节中被描绘为“北方之王”）在被确立为一个王国之前，都需要克服三个地理障碍。对于异教罗马，这三个障碍以三个方位来表示。
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.
从其中一个上长出一个小角，它向南、向东，并向那荣美之地，极其强大起来。 但以理书 8:9。
For papal Rome they were three horns that needed to be plucked up.
在教皇罗马看来，它们是需要被连根拔起的三个角。
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.
我观看这些角，看哪，其中又长出一个小角；在它面前，先前的角中有三个被连根拔起。看哪，这角有像人的眼睛，还有口说夸大的话。但以理书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.
在但以理书十一章的最后六节中，现代罗马（北方之王）所面对的三个障碍是南方之王、荣美之地和埃及。正如异教罗马与教皇罗马一样，这三个障碍代表着地理上的障碍。在但以理书十一章最后六节中被描绘为北方之王的现代罗马，需要跨越三道“墙”；而关于第一道墙，还有一道哲学上的“墙”，它是在一堵实体的墙被移除的同时被除去的。1989年，当北方之王使苏联（南方之王）垮台时，“铁幕”的哲学“墙”被移除，与此同时柏林墙被拆除。
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.
在伯沙撒受审判的“时刻”，当墙上的字迹已经显现，而他的敌人正通过无人看守的城门秘密潜入之时，政教分离在哲学意义上的“墙”被拆除；与此同时，第三样灾祸的伊斯兰教已通过荣美之地南部边境上无人看守的“墙”秘密潜入。
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”.
当代表联合国的"埃及"被征服、哲学意义上的"国家主权之墙"被拆除之时，每个国家都被迫接受由推罗的淫妇操控的单一世界政府。那时，将发生一场金融崩溃，引发末世的戒严与专制。在一条名为"华尔街"的街上，很可能会发生什么事。
“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.
那些如今在上帝的事业上投入得如此吝惜、并自私地予以保留的资财，不久将与一切偶像一同被丢给鼹鼠和蝙蝠。当永恒景象的真实向人的感官显现，金钱的价值就会很快、骤然贬低。福利事工, 266。
We continue our study of Belshazzar in the next article.
我们将在下一篇文章中继续研究伯沙撒。
“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.
今天，正如以利亚的时代一样，遵守神诫命的子民与敬拜假神的人之间的分界线已经清楚地划出。以利亚呼喊说：“你们在两种意见之间徘徊要到几时呢？若耶和华是神，就跟从祂；若巴力是神，就跟从他。” 列王纪上 18:21。今日的信息是：“巴比伦大城倾倒了，倾倒了……我的民哪，你们要从她出来，免得与她一同有罪，也免得受她所受的灾殃；因为她的罪恶直达到天上，神也记念她的不义。” 启示录 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.
那时不远了，考验将临到每一个灵魂。将遵守伪安息日强加于我们。争战将在上帝的诫命与人的诫命之间展开。那些一步步向世俗的要求让步、顺从世俗习俗的人，届时将向当权者屈服，而不愿使自己承受嘲笑、侮辱、监禁的威胁和死亡。那时，金子将与渣滓分开。真正的敬虔将与其外表和虚饰清楚地区分开。许多我们曾因其光辉而赞赏的星辰，那时将熄灭在黑暗中。那些穿戴了圣所饰物、却没有披戴基督之义的人，那时将显出自己赤身露体的羞耻。 《先知与君王》, 187, 188.