Belshazzar’s fear of the mysterious handwriting addresses not only his death and the end of the sixth kingdom of Bible prophecy, but also the point in prophetic history when fear takes hold of the kings of the earth. Their fear is produced by the “east wind” of Islam. Their fear is as a woman in travail, thus identifying a progressively increasing pain, which comes with more and more rapidity. The fear begins at the “hour” of Belshazzar’s feast, though it initially arrived on September 11, 2001. From then onward the winds begin to slip through the hands of the four angels who are holding them during the sealing time of the one hundred and forty-four thousand. The lamentation for Tyrus that Ezekiel identifies, defines Tyrus by asking the prophetic question, “What city is like Tyrus, like the destroyed in the midst of the sea?”
伯沙撒对那神秘字迹的恐惧，不仅关乎他的死亡和圣经预言中第六个国度的终结，也标示了在预言历史上恐惧攫住地上的众王的那个时点。他们的恐惧是由伊斯兰教的“东风”所产生的。他们的恐惧如同临产的妇人，从而表明一种不断增强、来势愈发急促的痛楚。这种恐惧始于伯沙撒筵席的“时辰”，尽管它最初是在2001年9月11日到来的。从那时起，在十四万四千人受印期间，拘管诸风的四位天使所握的风，开始从他们手中滑脱。以西结所指出的为推罗所作的哀歌，通过提出这句预言性的发问来界定推罗：“有何城如推罗，有如在海中被毁的呢？”
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. The suburbs shall shake at the sound of the cry of thy pilots. And all that handle the oar, the mariners, and all the pilots of the sea, shall come down from their ships, they shall stand upon the land; And shall cause their voice to be heard against thee, and shall cry bitterly, and shall cast up dust upon their heads, they shall wallow themselves in the ashes: And they shall make themselves utterly bald for thee, and gird them with sackcloth, and they shall weep for thee with bitterness of heart and bitter wailing. And in their wailing they shall take up a lamentation for thee, and lament over thee, saying, What city is like Tyrus, like the destroyed in the midst of the sea? When thy wares went forth out of the seas, thou filledst many people; thou didst enrich the kings of the earth with the multitude of thy riches and of thy merchandise. In the time when thou shalt be broken by the seas in the depths of the waters thy merchandise and all thy company in the midst of thee shall fall. All the inhabitants of the isles shall be astonished at thee, and their kings shall be sore afraid, they shall be troubled in their countenance. The merchants among the people shall hiss at thee; thou shalt be a terror, and never shalt be any more. Ezekiel 27:25–36.
他施的船只在你的市场上歌颂你；你在海中丰裕充足，荣耀极其显赫。 你的划桨的人把你带入大水之中；东风在海中把你打破。 你的财宝、你的集市、你的货物、你的水手和你的舵手、你的填缝工和经营你货物的人，以及在你里面的一切战士和你中间全体的队伍，在你败亡的日子都要坠落到海中。 郊邑必因你舵手的呼喊声而震动。 凡操桨的，众水手，海上的一切舵手，都要从船上下来，站在陆地上； 他们要向你放声呼喊，痛苦哀号，把尘土扬在头上，在灰中打滚； 他们要为你剃光头，以麻布束腰；他们必为你心中痛苦地哭泣，凄厉哀号。 他们在哀号中要为你举哀，为你悲叹，说：有哪一座城能像推罗，像那在海中被毁的？ 当你的货物从海上运出的时候，你使许多人民得以饱足；你以你财富和货物的丰盛，使地上的诸王富足。 到了你在诸水深处被海水打碎的时候，你的货物和你中间的一切队伍都要坠落。 众海岛的居民要因你而惊骇；他们的君王必大大惧怕，面色惶惧。 万民中的商人要向你嗤笑；你必成为可怖之物，永不再有。 以西结书 27:25-36。
Tyrus is the city, or kingdom that the merchants of the earth cry bitterly over, and then ask, “what city is like Tyrus?” They do so in the “time,” when the city is broken in the sea. In Revelation chapter eighteen, the whore of Tyre, who is the whore of Rome, who has committed fornication with the kings of the earth and is identified as that great city whose judgment comes in one hour, and in one day. She is the city that raises the prophetic question from the wailing kings and merchants.
推罗就是那座城，或者那王国，地上的商人为之痛哭哀号，并且问：“哪一座城能比得上推罗呢？”他们这样做的“时候”，就是那座城在海中被毁的时候。在《启示录》第十八章中，推罗的淫妇，就是罗马的淫妇，她与地上的诸王行淫，并被认定为那大城，她的审判在一时之间、在一日之内临到。她就是那座城，使哀号的诸王和商人发出那先知性的问题。
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: The merchandise of gold, and silver, and precious stones, and of pearls, and fine linen, and purple, and silk, and scarlet, and all thyine wood, and all manner vessels of ivory, and all manner vessels of most precious wood, and of brass, and iron, and marble, And cinnamon, and odours, and ointments, and frankincense, and wine, and oil, and fine flour, and wheat, and beasts, and sheep, and horses, and chariots, and slaves, and souls of men. And the fruits that thy soul lusted after are departed from thee, and all things which were dainty and goodly are departed from thee, and thou shalt find them no more at all. The merchants of these things, which were made rich by her, shall stand afar off for the fear of her torment, weeping and wailing, And saying, Alas, alas, that great city, that was clothed in fine linen, and purple, and scarlet, and decked with gold, and precious stones, and pearls! For in one hour so great riches is come to nought. And every shipmaster, and all the company in ships, and sailors, and as many as trade by sea, stood afar off, And cried when they saw the smoke of her burning, saying, What city is like unto this great city! And they cast dust on their heads, and cried, weeping and wailing, saying, Alas, alas, that great city, wherein were made rich all that had ships in the sea by reason of her costliness! for in one hour is she made desolate. Revelation 18:8–19.
所以，她的灾殃要在一日之间来到，就是死亡、悲哀和饥荒；她要被火完全烧尽，因为审判她的主神大有能力。地上的君王，就是那些与她行淫、与她一同奢华的，看见她烧着的烟，就要为她哀哭悲叹；他们因怕她所受的痛苦，远远地站着，说：“哀哉！哀哉！巴比伦大城，那坚固的城啊！因为在一小时之间，你的审判就到了。”地上的客商也都为她哭泣悲哀，因为再没有人买他们的货物了：金、银、宝石、珍珠、细麻布、紫色料、丝绸、朱红色料、各样香木、各样象牙的器皿、各样极贵重木头的器皿，以及铜、铁、大理石的器皿，还有肉桂、香料、香膏、乳香、酒、油、细面、麦子、牲畜、羊、马、车辆、奴仆和人口。你心所贪爱的美果已经离开你了；一切肥美华美的都离开你了，你再也不能寻见了。贩卖这些货物、因她发了财的商人，因怕她所受的痛苦，就远远地站着，哭泣哀号，说：“哀哉！哀哉！那大城啊！她曾穿着细麻、紫色、朱红色的衣服，又以金子、宝石和珍珠作妆饰！如此大的财富在一小时之间就归于无有了。”凡掌舵的，所有在船上的众人和水手，以及凡靠海为业的，都远远地站着；看见她烧着的烟，就喊着说：“有何城能比这大城呢！”他们把尘土撒在头上，哭泣哀号，喊着说：“哀哉！哀哉！那大城啊！凡在海中有船的，都因她的珍宝成了富足；她在一小时之间就成了荒场。”启示录 18:8-19
The unsealing of the Revelation of Jesus Christ includes the message of the Midnight Cry. That message is the second prophecy of Ezekiel thirty-seven that brings the dead dry bones that have laid in the streets for three and a half days to life as a mighty army. That message is the message that includes the truth that it is Islam that the Lord employs to bring executive judgment upon the United States for Sunday enforcement. That judgment arrives in the “hour” of the great earthquake, which is also the “hour” that the handwriting came upon Belshazzar’s wall. The handwriting produced the fear, that is represented as taking hold of all the kings and merchants when the economic structure of planet earth is taken down by the “east wind” of Islam, who have secretly slipped into Belshazzar’s kingdom, through the neglected lower “wall” to the south.
《耶稣基督的启示》的解封包含“午夜呼声”的信息。那信息就是以西结书三十七章的第二个预言，它使那些在街上躺卧了三天半的死去的枯骨复活，成为一支大能的军队。那信息包含这样一个真理：主所使用的是伊斯兰教，要因美国强制推行星期日而对其施行执行性的审判。那审判在“大地震”的“时候”来到，这也是手写的字显在伯沙撒墙上的那个“时候”。那手写的字所引发的恐惧，被描绘为在伊斯兰的“东风”推翻全地的经济结构之时，抓住了一切君王和商人；伊斯兰借着南方那被忽视的较低的“城墙”，暗中潜入了伯沙撒的国度。
The “city” or kingdom that the kings and merchants lament of and ask, “what city is like unto this great city” is the kingdom of the whore of Tyre, who is then singing her songs and committing fornication with those very kings. All the prophets speak of the end of the world and they agree with one another, so Ezekiel’s merchants are the same merchants in Revelation chapter eighteen. Three times in Revelation chapter eighteen they lament “alas, alas,” as the great city and the financial structure of planet earth is taken down. The Greek word translated as “alas,” in the passage, is the very same word that is translated three times in Revelation chapter eight, and verse thirteen, which is there translated with a different English word.
那些君王和商人所哀叹并发问“有何城能比这大城呢？”的“城”或国度，就是推罗淫妇的国度；那时她正唱着她的歌，并与这些君王行淫。众先知都论到世界的终结，并且彼此相合，所以《以西结书》中的商人就是《启示录》第十八章里的那些商人。在《启示录》第十八章中，他们三次哀号“哀哉！哀哉！”，当那大城与地上的金融体系被推翻之时。经文中译作“哀哉”的那个希腊词，正是《启示录》第八章第十三节里三次出现的同一个词，只是那里被译成了另一个英语词。
And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.
我又观看，听见有一位天使飞在空中，大声说：“祸哉！祸哉！祸哉！住在地上的民哪，因那其余三位天使将要吹的号声，你们有祸了！” 启示录 8:13
The kings and merchants are lamenting the destruction of the world’s economy with the words, “alas, alas,” meaning “woe, woe,” and the “Woe” is a symbol of Islam. The fear that takes hold of Belshazzar and his lords when the handwriting appears on the wall, is the fear produced when the economic structure of planet earth is destroyed by ongoing attacks from Islam, which God employs as His providential tool to bring about His executive judgment upon those who drink the wine of Babylon, that is Sunday enforcement. This truth is the theme of the Isaiah twenty-three “burden” of the whore of “Tyre.”
君王和商人以“哀哉，哀哉”的話語哀嘆世界經濟的毀滅；“哀哉”意指“禍哉，禍哉”，而這“禍哉”是伊斯蘭的象徵。當牆上顯出字來時，籠罩伯沙撒和他群臣的恐懼，正是因伊斯蘭持續的攻擊而使地球的經濟結構被摧毀時所產生的恐懼。上帝把伊斯蘭作為祂天意中的工具，用以對那些喝巴比倫之酒（即“星期日強制令”）的人施行祂的執行審判。這一真理是以賽亞書二十三章關於“推羅淫婦”的“默示”的主題。
The burden of Tyre. Howl, ye ships of Tarshish; for it is laid waste, so that there is no house, no entering in: from the land of Chittim it is revealed to them. Be still, ye inhabitants of the isle; thou whom the merchants of Zidon, that pass over the sea, have replenished. And by great waters the seed of Sihor, the harvest of the river, is her revenue; and she is a mart of nations. Be thou ashamed, O Zidon: for the sea hath spoken, even the strength of the sea, saying, I travail not, nor bring forth children, neither do I nourish up young men, nor bring up virgins. As at the report concerning Egypt, so shall they be sorely pained at the report of Tyre. Pass ye over to Tarshish; howl, ye inhabitants of the isle. Is this your joyous city, whose antiquity is of ancient days? her own feet shall carry her afar off to sojourn. Who hath taken this counsel against Tyre, the crowning city, whose merchants are princes, whose traffickers are the honourable of the earth? The Lord of hosts hath purposed it, to stain the pride of all glory, and to bring into contempt all the honourable of the earth. Pass through thy land as a river, O daughter of Tarshish: there is no more strength. He stretched out his hand over the sea, he shook the kingdoms: the Lord hath given a commandment against the merchant city, to destroy the strong holds thereof. And he said, Thou shalt no more rejoice, O thou oppressed virgin, daughter of Zidon: arise, pass over to Chittim; there also shalt thou have no rest. Behold the land of the Chaldeans; this people was not, till the Assyrian founded it for them that dwell in the wilderness: they set up the towers thereof, they raised up the palaces thereof; and he brought it to ruin. Howl, ye ships of Tarshish: for your strength is laid waste. 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. Take an harp, go about the city, thou harlot that hast been forgotten; make sweet melody, sing many songs, that thou mayest be remembered. And it shall come to pass after the end of seventy years, that the Lord will visit Tyre, and she shall turn to her hire, and shall commit fornication with all the kingdoms of the world upon the face of the earth. And her merchandise and her hire shall be holiness to the Lord: it shall not be treasured nor laid up; for her merchandise shall be for them that dwell before the Lord, to eat sufficiently, and for durable clothing. Isaiah 23:1–18.
推罗的默示。他施的船只啊，要哀号；因为她已荒废，毫无房屋，无人进出。这消息从基提地传到他们那里。海岛的居民啊，要静默；你这由西顿的商人、渡海的人所充盈的。在大水之上，西曷的谷种、江河的收成，是她的收入；她是列国的市场。西顿啊，你要蒙羞；因为海，就是海的力量，已经发言，说：我不曾劬劳，不曾生产，也不曾抚养男丁，不曾养育处女。论到埃及的风声怎样，使人剧痛，听见推罗的风声，人也必照样痛苦。你们过到他施去吧；海岛的居民啊，要哀号。这就是你们欢乐的城吗？她的历史自古就有；她要被自己的脚带到远方寄居。谁拟定了这事，攻击这赐冠冕的城推罗呢？她的商人是王子，她的交易者是地上的尊贵人。是万军之耶和华定的，为要玷污一切荣耀者的骄傲，使地上一切尊贵的人被轻看。他施的女子啊，你要像河水一样通行你的地，因为不再有拦阻。他向海伸手，震动列国；耶和华已经命令攻击那商贸之城，要毁坏她的坚固保障。又说：你这受欺压的处女，西顿的女儿啊，你不再欢乐；起来，过到基提去吧，在那里你也不得安息。看哪，迦勒底人的地；这民从前并不存在，直到亚述人为旷野的居民建立了它；他们竖起了望楼，建起了宫殿，然而他使它变为荒凉。他施的船只啊，要哀号，因为你们的力量被毁坏了。到那日，推罗要被人忘记七十年，照着一王的年日；七十年满了，推罗要像妓女一样歌唱。你这被遗忘的妓女啊，拿起琴，绕城而行；巧妙弹奏，多唱歌曲，使人记起你来。七十年满了，耶和华必眷顾推罗，她必归回她的雇价，并与地上万国行淫。她的货物和雇价必为耶和华为圣，不再积攒收藏；因为她的货物必为那住在耶和华面前的人，使他们吃得饱足，得穿耐久的衣服。以赛亚书 23:1-18。
The seventy years, which is as “the days of one king”, is represented by the kingdom of Babylon, for a king is a kingdom, and literal Babylon reigned for seventy years. The seventy years of literal Babylon ended in the “hour” the handwriting appeared upon the walls of Belshazzar’s banquet hall. That very night he was slain, by the power that came through the “wall” unnoticed, for he was having a party drinking the wine of Babylon, while Nebuchadnezzar’s orchestra was playing the music, and the whore of Tyre sang the sweet melody, and apostate Israel danced and bowed.
这七十年，就是“一个王的日子”，是由巴比伦王国所代表的，因为一位王就是一个国度，而历史上的巴比伦统治了七十年。历史上巴比伦的七十年在伯沙撒宴会厅墙上出现字迹的那“时刻”结束了。就在那一夜，他被那股不被察觉、透过“墙”而来的权势所杀；因为他正宴饮巴比伦的酒，尼布甲尼撒的乐队在奏乐，推罗的淫妇唱着甜美的旋律，背道的以色列又跳舞又下拜。
Then fear took hold of all involved, for God had “taken counsel against Tyre” and had “purposed” “to stain the pride of all glory, and to bring into contempt all the honourable of the earth.” God therefore “shook the kingdoms” with the “great earthquake” of that “hour,” for God had “given a commandment against the merchant” kingdom, “to destroy the strong holds thereof.” In the “hour” of fear for Belshazzar, the kings and the merchants began a search to understand the meaning of the fiery words on the wall. The death of Belshazzar is about to happen, but at that point, he is still alive. He therefore sought to understand the mysterious words and offered rewards to the wise men, if they could interpret the writing, but it could not be done, for the wise men of Babylon employ the methodology of biblical study that was a counterfeit of truth. The mysterious words are as the vision of a book that is sealed.
于是，恐惧攫住了所有参与其事的人，因为上帝已经“商议攻击推罗”，并且“定意”“玷辱一切荣耀的骄傲，使地上一切尊贵的人被藐视”。因此，上帝用那“时候”的“大地震”“震动列国”，因为上帝已经“对那商贾之国下了命令”，“要毁坏其中的坚固保障”。在伯沙撒惧怕的那“时候”，诸王和商人开始寻求明白墙上火焰般文字的含义。伯沙撒之死即将发生，但那时他仍然活着。因此他设法明白这些奥秘的字，又应许赏赐智慧人，只要他们能解读这文字；但这事不能成就，因为巴比伦的智慧人所用的研读圣经的方法是假冒真理的。那些奥秘的字句，如同一卷被封住之书的异象。
Then came in all the king’s wise men: but they could not read the writing, nor make known to the king the interpretation thereof. Then was king Belshazzar greatly troubled, and his countenance was changed in him, and his lords were astonied. Now the queen by reason of the words of the king and his lords came into the banquet house: and the queen spake and said, O king, live forever: let not thy thoughts trouble thee, nor let thy countenance be changed: There is a man in thy kingdom, in whom is the spirit of the holy gods; and in the days of thy father light and understanding and wisdom, like the wisdom of the gods, was found in him; whom the king Nebuchadnezzar thy father, the king, I say, thy father, made master of the magicians, astrologers, Chaldeans, and soothsayers; Forasmuch as an excellent spirit, and knowledge, and understanding, interpreting of dreams, and showing of hard sentences, and dissolving of doubts, were found in the same Daniel, whom the king named Belteshazzar: now let Daniel be called, and he will show the interpretation. Then was Daniel brought in before the king. And the king spake and said unto Daniel, Art thou that Daniel, which art of the children of the captivity of Judah, whom the king my father brought out of Jewry? I have even heard of thee, that the spirit of the gods is in thee, and that light and understanding and excellent wisdom is found in thee. And now the wise men, the astrologers, have been brought in before me, that they should read this writing, and make known unto me the interpretation thereof: but they could not show the interpretation of the thing: And I have heard of thee, that thou canst make interpretations, and dissolve doubts: now if thou canst read the writing, and make known to me the interpretation thereof, thou shalt be clothed with scarlet, and have a chain of gold about thy neck, and shalt be the third ruler in the kingdom. Daniel 5:8–16.
于是王的一切智者都进来了；他们却不能读那文字，也不能把它的解释告诉王。于是伯沙撒王大大惊惶，他的面色改变，他的群臣也都惊惶。那时，王后因王和群臣的话进入宴宫；王后发言说：王啊，愿王万岁！不要因心中的意念惊扰，也不要使你的面色改变。你国中有一人，他里面有诸圣神的灵；在你父的时候，在他身上显出光明、聪明与智慧，如同神的智慧；你父王尼布甲尼撒——我说你父王——立他为术士、占星家、迦勒底人和占卜者的总长。因为在这同一位但以理身上，见有卓越的灵、知识与聪明，能解梦、释谜、解难；王又给他起名叫伯提沙撒。现在可以召但以理来，他必把解释指示出来。 于是但以理被带到王前。王对但以理说：你就是那但以理吗？就是犹大被掳之民中的一人，我父王从犹大地带出来的？我确已听说你，神的灵在你里面，在你身上有光明、聪明和超群的智慧。现在这些智者、占星家都被带到我面前，要读这文字，并把它的解释告诉我；只是他们不能把这事的解释显明出来。我却听说你能作解释，能解疑难。现在你若能读这文字，并把它的解释告诉我，你就必身穿绯红衣，项戴金链，在这国中作第三位掌权的。 但以理书 5:8-16。
The queen in the palace was not Belshazzar’s wife, but the queen of his grandfather, and she knew who could read the writing on the wall. There was a church (for a woman is a church prophetically), in the kingdom that knew who could understand the secrets of God.
王宫中的王后不是伯沙撒的妻子，而是他祖父的王后，并且她知道谁能读出墙上的文字。在那国中，有一个教会（因为按预言，女人就是教会），知道谁能明白神的奥秘。
“There was in the palace a woman who was wiser than them all,—the queen of Belshazzar’s grandfather. In this emergency she addressed the king in language that sent a ray of light into the darkness. ‘O king, live forever,’ she said, ‘let not thy thoughts trouble thee, nor let thy countenance be changed. There is a man in thy kingdom in whom is the spirit of the holy gods; and in the days of thy father light and understanding and wisdom, like the wisdom of the gods, was found in him; whom the king Nebuchadnezzar, thy father, the king, I say, thy father, made master of the magicians, astrologers, Chaldeans, and soothsayers; …now let Daniel be called, and he will show the interpretation.’
“宫中有一位女子，比众人都更有智慧——她是伯沙撒祖父的王后。在这危急时刻，她对王说了话，使黑暗中透出一线光明。‘王啊，愿王万岁！不要因心中意念惊惶，面色也不要改变。在你国中有一人，他里面有圣神的灵；你父在世的时候，在他身上显出光明、聪明与智慧，如同神的智慧；你父王尼布甲尼撒，就是王——我再说，就是你的父王——立他为术士、占星家、迦勒底人和占卜者的总长。……现在请召但以理来，他必能把其义解释出来。’”
“‘Then was Daniel brought in before the king.’ Making an effort to brace himself and to show his authority, Belshazzar said, ‘Art thou that Daniel which art of the children of the captivity of Judah, which the king, my father, brought out of Jewry? I have even heard of thee, that the spirit of the gods is in thee, and that light and understanding and excellent wisdom is found in thee…. Now if thou canst read the writing, and make known to me the interpretation thereof, thou shalt be clothed with scarlet, and have a chain of gold about thy neck, and shalt be the third ruler in the kingdom.’
“于是但以理被带到王前。”伯沙撒强作镇定，摆出权威，说：“你就是那犹大被掳之民中的但以理，就是我父王从犹太地带出来的人吗？我确已听说你里面有众神之灵，并且在你里面有光明、聪明和卓越的智慧……现在，你若能读这文字，把它的讲解告诉我，你就必身穿绯红衣袍，颈上戴金链，并且在这国中位列第三。”
“Daniel was not awed by the king’s appearance, nor confused or intimidated by his words. ‘Let thy gifts be to thyself,’ he answered, ‘and give thy rewards to another; yet I will read the writing unto the king, and make known to him the interpretation. O thou king, the most high God gave Nebuchadnezzar thy father a kingdom, and majesty, and glory, and honour…. But when his heart was lifted up, and his mind hardened in pride, he was deposed from his kingly throne, and they took his glory from him…. And thou his son, O Belshazzar, hast not humbled thine heart, though thou knewest all this, but hast lifted up thyself against the God of heaven; and they have brought the vessels of His house before thee, and thou, and thy lords, thy wives, and thy concubines, have drunk in them, and thou hast praised the gods of silver and gold, of brass, iron, wood, and stone, which see not, nor hear, nor know; and the God in whose hand thy breath is, and whose all thy ways, hast thou not glorified.’
但以理并不被王的威仪所震慑，也不被他的话语所迷惑或吓倒。“你的礼物可以归你自己，你的赏赐给别人吧；然而我仍要把这文字读给王听，并把解释告诉他。王啊，至高的神曾赐给你的父亲尼布甲尼撒国位、威严、荣耀和尊荣……只是他心高气傲，心志刚硬的时候，就被废去王位，人也把他的荣耀夺去了……而你这他的儿子伯沙撒啊，虽然知道这一切，却没有使心谦卑，反倒抬举自己，敌挡天上的神；人把他殿中的器皿拿到你面前，你和你的大臣、你的妻子并妃嫔都用它们饮酒；你又赞美那金、银、铜、铁、木、石的神，它们不能看，不能听，也不知晓；至于那掌管你气息、主宰你一切道路的神，你却没有荣耀他。”
“‘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.’
“所写的文字是：弥尼、弥尼、提客勒、乌法珥新。这话的解释是：弥尼：神已经数算你的国度，并使它完结。提客勒：你被放在天平上称量，显出不足。毗勒斯：你的国度被分裂，赐给玛代人和波斯人。”
“Daniel did not swerve from his duty. He held the king’s sin before him, showing him the lessons he might have learned but did not. Belshazzar had not heeded the events so significant to him. He had not read his grandfather’s history correctly. The responsibility of knowing truth had been laid upon him, but the practical lesson he might have learned and acted upon had not been taken to heart; and his course of action brought the sure result.
但以理并未偏离他的职责。他当面指出王的罪，向他展示那些他本可以学到却没有学到的教训。伯沙撒没有留意那些对他极其重要的事件。他没有正确看待他祖父的历史。认识真理的责任已经落在他身上，但他本可以学到并付诸实行的实际教训并未铭记于心；而他的所作所为带来了必然的结果。
“This was the last feast of boasting held by the Chaldean king; for He who bears long with man’s perversity had passed the irrevocable sentence. Belshazzar had greatly dishonoured the One who had exalted him as king, and his probation was taken from him. While the king and his nobles were at the height of their revelry, the Persians turned the Euphrates out of its channel, and marched into the unguarded city. As Belshazzar and his lords were drinking from the sacred vessels of Jehovah, and praising their gods of silver and gold, Cyrus and his soldiers stood under the walls of the palace. ‘In that night,’ the record says, ‘was Belshazzar the king of the Chaldeans slain. And Darius the Median took the kingdom.’” Bible Echo, May 2, 1898.
这次是迦勒底王所举行的最后一场夸耀的盛宴；因为那位对人类悖逆长久忍耐的主，已经下了不可撤销的判决。伯沙撒大大羞辱了那位将他高举为王的主，他的悔改机会被收回了。正当王和贵族们狂欢最盛之时，波斯人使幼发拉底河改道，长驱直入那座无人防守的城。伯沙撒和他的大臣们正用耶和华圣殿的器皿饮酒，赞美他们的金银之神，古列和他的士兵已站在王宫的城墙下。“当夜，”记载说，“迦勒底王伯沙撒被杀。玛代人大流士得了国。”圣经回声，1898年5月2日。
In the midst of the crisis, the queen (a church), identified that there is a source that can identify the “Future for America”. Daniel once again stands in his lot to fulfill his purpose at the end of the days. The witness of the ensign given in the fiery furnace by Shadrach, Meshach and Abednego is now given by Daniel, as he adds to the line of truth that in the “hour” of the Sunday law crisis, those who represent the ensign will be brought before the state authorities to testify of the truth.
在危机之中，王后（一个教会）认定有一个来源能够指明“美国的未来”。但以理再次站在他的本分上，在末后的日子里成就他的目的。沙得拉、米煞和亚伯尼歌在火窑中所作的关于旌旗的见证，如今由但以理给出；他在真理的脉络上又加上一笔：在“星期日法危机”的“时刻”，代表这面旌旗的人将被带到国家当局面前，为真理作见证。
“‘They will deliver you up to councils, … yea and before governors and kings shall ye be brought for My sake, for a testimony to them and to the Gentiles.’ Matthew 10:17, 18, R. V. Persecution will spread the light. The servants of Christ will be brought before the great men of the world, who, but for this, might never hear the gospel. The truth has been misrepresented to these men. They have listened to false charges concerning the faith of Christ’s disciples. Often their only means of learning its real character is the testimony of those who are brought to trial for their faith. Under examination these are required to answer, and their judges to listen to the testimony borne. God’s grace will be dispensed to His servants to meet the emergency. ‘It shall be given you,’ says Jesus, ‘in that same hour what ye shall speak. For it is not ye that speak, but the Spirit of your Father which speaketh in you.’ As the Spirit of God illuminates the minds of His servants, the truth will be presented in its divine power and preciousness. Those who reject the truth will stand to accuse and oppress the disciples. But under loss and suffering, even unto death, the Lord’s children are to reveal the meekness of their divine Example. Thus will be seen the contrast between Satan’s agents and the representatives of Christ. The Saviour will be lifted up before the rulers and the people.” The Desire of Ages, 354.
“‘他们要把你们交给公会，……并且你们要为我的缘故被带到官长和君王面前，为要向他们和外邦人作见证。’马太福音10:17, 18，R. V. 逼迫将使光明传播开来。基督的仆人将被带到世上的显要人物面前；若非借此，他们也许永远听不到福音。真理在这些人面前被人歪曲了；他们听信了有关基督门徒信仰的虚假指控。他们要认识这信仰真实本质，往往唯一的途径，就是听那些因信仰受审之人的见证。在审问之下，这些人必须作答，而他们的审判者也必须聆听所作的见证。为应对紧急处境，神的恩典将赐给祂的仆人。耶稣说：‘当那时候你们该说什么，必赐给你们；因为说话的不是你们，乃是你们父的灵在你们里面说话。’当神的灵光照祂仆人的心思时，真理将以其神圣的大能与宝贵显明出来。拒绝真理的人将起来控告并压迫门徒；但在损失与苦难之中，甚至至死，主的儿女当显出他们那位神圣榜样的温柔。这样，撒但的使者与基督的代表之间的对比就会显明出来。救主要被高举在官长与百姓面前。”《历代愿望》，第354页。
As with the three worthies, Daniel was not interested in any gifts, nor did he need to rehearse what he was going to say. He very simply presented the interpretation of the “seven times,” represented upon the wall.
正如那三位贤士一样，丹尼尔对任何礼物都不感兴趣，也不需要排练他要说的话。他只是很简单地提出了对墙上所呈现的“七次”的解释。
We will continue the story of Belshazzar in the next article.
我们将在下一篇文章中继续讲述伯沙撒的故事。
“Those who are unfaithful to the work of God are lacking in principle; their motives are not of a character to lead them to choose the right under all circumstances. The servants of God are to feel at all times that they are under the eye of their employer. He who watched the sacrilegious feast of Belshazzar is present in all our institutions, in the counting-room of the merchant, in the private workshop; and the bloodless hand is as surely recording your neglect as it recorded the awful judgment of the blasphemous king. Belshazzar’s condemnation was written in words of fire, ‘Thou art weighed in the balances, and art found wanting’; and if you fail to fulfill your God-given obligations your condemnation will be the same.” Messages to Young People, 229.
那些对上帝的工作不忠的人是缺乏原则的；他们的动机并不足以使他们在任何境况下都选择正道。上帝的仆人应当时时觉察自己在他们雇主的眼目之下。那位监察伯沙撒亵渎筵席的主，今日也在我们一切机构之中，在商人的账房里，在私人作坊里；那只不见血肉的手，的确同样在记录你们的疏忽，正如它记录了那亵渎之王可怕的审判一样。伯沙撒的定罪是用火一般的字写下的：“你被称在天平里，显出你的亏欠”；若你们未能履行上帝所赋予你们的本分，你们所受的定罪也将是一样的。 《致青年人的信息》，229。