The writing on the wall, and Daniel’s interpretation to Belshazzar, represents the final pronouncement against both the apostate Republican horn and the apostate Protestant horn of the United States. The beginning history of both the founding fathers of the United States and the pioneers of Adventism are clearly recorded, yet the lessons and warnings contained therein have been set aside over “four generations”. Belshazzar perfectly represents this truth.
墙上的字，以及但以理对伯沙撒的解释，代表着针对美国背道的共和政体之角和背道的新教之角的最终宣判。美国开国元勋与复临运动先驱的早期历史都有清楚的记载，然而其中的教训和警告却在“四代”的时间里被搁置一旁。伯沙撒完美地代表了这一真理。
It is not necessary to define a precise period of time to decide what a generation amounts to, for God’s Word never fails, and it speaks directly that it is in the fourth generation when God closes up the books on nations who have rebelled against His revealed will.
不必界定一个精确的时间段来决定“一代”算多长，因为神的话语永不落空，并且明确指出：到了第四代，神就会对那些背叛他所启示旨意的国家结清账目。
And God spake all these words, saying, I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage. Thou shalt have no other gods before me. Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: Thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; And showing mercy unto thousands of them that love me, and keep my commandments. Exodus 20:1.
神说了这一切话：我是耶和华你的神，曾把你从埃及地、从为奴之家领出来。除了我以外，你不可有别的神。不可为自己雕刻偶像，也不可制造任何形像，无论是天上、地上，或地底下水中的任何物的样式。不可向它们下拜，也不可事奉它们，因为我耶和华你的神是忌邪的神；恨我的，我必将父辈的罪追讨在子孙身上，直到三四代；并向那些爱我、遵守我命令的人施慈爱，直到千代。出埃及记20:1。
In the final generation, and therefore the prophetic “fourth generation” of ancient Israel, both John the Baptist and Christ identified that generation, as a generation of vipers.
在末后的那一代，也就是古代以色列预言中的“第四代”，施洗约翰和基督都称那一代人为“毒蛇的种类”。
O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh. A good man out of the good treasure of the heart bringeth forth good things: and an evil man out of the evil treasure bringeth forth evil things. But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment. For by thy words thou shalt be justified, and by thy words thou shalt be condemned. Matthew 12:34–37.
毒蛇的后代啊，你们既然邪恶，怎么能说出良善的话呢？因为口里所说的，乃是心里满溢出来的。善人从心中积存的善，发出善来；恶人从心中积存的恶，发出恶来。但我告诉你们，人所说的每一句闲话，在审判的日子都要作出交代。因为你要因你自己的话被称为义，也要因你自己的话被定罪。马太福音 12:34-37。
In the final generation of the earth beast, it speaks as a dragon (a viper). From 1863, through until the Sunday law, the Republican horn has turned away from the Constitution of the United States. The blessings that God bestowed upon the nation turned the hearts of the citizens and leaders away from their responsibility to protect the principles that produced the wealth and affluence they had come to enjoy, and they forgot the motivation that directed the founding fathers in producing the sacred document that produced the wealth and affluence that they thereafter allowed to seduce them. They not only forgot the purpose of the sacred document, but they also forgot their responsibility to preserve the principles contained within the document.
在地兽的最后一代，它像龙（毒蛇）一样说话。自1863年起，直到星期日法令，共和制的那只角就背离了美国宪法。上帝赐给这个国家的祝福，使公民与领袖们的心偏离了他们应当承担的责任，即保护那些曾带给他们所享受的财富与富足的原则；他们忘记了引导开国元勋制定那部神圣文件的动机——正是那部文件产生了财富与富足，而他们随后却任由这些财富与富足引诱他们。他们不仅忘记了那部神圣文件的宗旨，也忘记了自己维护该文件所包含之原则的责任。
From 1863, through until the Sunday law, the true Protestant horn (Adventism), has turned away from its foundational truths established by God through the ministry of William Miller. The blessings that God bestowed upon Adventism, turned the hearts of the citizens and leaders away from their responsibility to protect the principles that produced the spiritual wealth they had come to enjoy, and they forgot the purpose of the pioneers in producing the message represented upon the two sacred charts, that was designed to establish the prophetic wealth they were to guard and proclaim.
自1863年起，直至“星期日法令”之时，真正的新教之角（复临主义）一直背离了上帝借着威廉·米勒的事工所确立的根基真理。上帝赐给复临主义的祝福，使民众和领袖的心转离了他们应尽的责任——保护那些产生了他们所享受之属灵财富的原则；他们也忘记了先驱者制作那两幅神圣图表以呈现信息的初衷，而那信息原是为确立他们本应守护并宣告的预言财富。
When the Lord entered into covenant with ancient Israel at Mount Sinai, He provided two sacred tables containing His ten laws, that were to be the symbol of His covenant relationship with His people. When He instituted the annual festivals, He directed that at Pentecost there was to be an offering of two loaves, that were to be lifted up. The wave offering of the two loaves was the only offering in the sanctuary service that was to have leaven (a symbol of human sin, malice, wickedness and hypocrisy), included in its preparation.
当主在西奈山与古代以色列立约时，他赐下两块神圣的法版，上面刻着他的十诫，作为他与子民立约关系的象征。当他设立年度的各节期时，他吩咐在五旬节要献上两块饼，要把它们举起作为摇祭。两块饼的摇祭，是圣所事奉中唯一在预备时要加入酵（象征人的罪、恶毒、邪恶和假冒为善）的献祭。
Your glorying is not good. Know ye not that a little leaven leaveneth the whole lump? Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our passover is sacrificed for us: Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth. 1 Corinthians 5:6–8.
你们的自夸不好。岂不知一点酵能使全团都发酵吗？所以要把旧酵除净，好使你们成为新团，正如你们是无酵的。因为我们的逾越节—基督—已经为我们被献祭了；所以我们要守这节，不用旧酵，也不用恶毒和邪恶的酵，只用诚实与真理的无酵饼。哥林多前书5:6-8。
In the mean time, when there were gathered together an innumerable multitude of people, insomuch that they trode one upon another, he began to say unto his disciples first of all, Beware ye of the leaven of the Pharisees, which is hypocrisy. Luke 12:1.
那时，有不可胜数的群众聚集，拥挤得彼此踩踏，他首先对门徒说：你们要防备法利赛人的酵，就是假冒为善。路加福音12:1。
The two wave loaves that were lifted up as a wave offering, were the symbol of the ensign of the one hundred and forty-four thousand, who, though sinners, had, through the power of God, purged out their leaven of malice, wickedness and hypocrisy. The leaven that was in the loaves represented men (sinners), who had overcome sin through the purification process represented as being “baked” by the furnace fire of the messenger of the covenant in Malachi chapter three. The loaves also represented the “bread of heaven”, for when offered, they were to be lifted up to heaven as a wave offering.
那两块被举起来作摇祭的饼，象征十四万四千人的旌旗；他们虽是罪人，却借着神的大能，除去了恶毒、邪恶和假冒为善的酵。饼中的酵代表人（罪人）；他们借着洁净的过程胜过了罪，这过程被描绘为在《玛拉基书》第三章所说“约的使者”的炉火中被“烘烤”。这些饼也代表“天上的粮”，因为当奉献时，要作为摇祭被举向天上。
At Pentecost, when the fulfillment of the typification of the two loaves that had been offered through the years at the Pentecostal festival arrived, Christ’s disciples began the work of calling another group (the second loaf) out from the Gentile world. There would then be two loaves that were both purified from sin (leaven).
到了五旬节，当多年来在五旬节所献上的两个饼的预表得以应验的时候，基督的门徒开始从外邦世界中呼召另一群人（第二个饼）。这样，就有两个都从罪（酵）中被洁净的饼。
The two tables of the Ten Commandments became the symbol of the covenant relationship of ancient Israel, and the two wave loaves represent the covenant relationship with the early Christian church. In the beginning of the history of the earth beast, the two sacred tables of Habakkuk were given as the symbol of the covenant relationship of modern Israel, the true Protestant horn, just as the sacred Constitution was given to the Republican horn. The Lord is now calling the one hundred and forty-four thousand to stand up as a mighty army, and when they do, they will be lifted up as a wave offering (ensign) as they are thrown into the furnace heated seven times hotter.
十诫的两块法版成了古代以色列立约关系的象征，而两块摇祭饼则代表与早期基督教会的立约关系。在地兽历史的开端，哈巴谷的两块神圣法版被赐下，作为现代以色列——真正的新教之角——立约关系的象征，正如神圣的宪法被赐给共和之角一样。主如今正在呼召那十四万四千人站起来，成为一支大能的军队；当他们这样行的时候，当他们被投入烧热七倍的火炉之时，他们将被举起，如同摇祭（旗帜）一般。
That ensign represents the law of the Ten Commandments, it also represents those who walk in the furnace fire with the living Bread of Heaven beside them, and also those who uphold the foundational teachings symbolized on Habakkuk’s two sacred tables. Those emblems are all represented in the two witnesses of Revelation chapter eleven.
那面旌旗代表十诫的律法，也代表那些在火炉中行走、身旁有从天上来的生命之粮同在的人，并且还代表那些坚持哈巴谷所说的两块神圣之版上所象征的基础教义的人。那些象征都在《启示录》第十一章的两位见证人中得以体现。
Belshazzar’s judgment represents the testimony against both horns of the earth beast. In the time of that judgment, there was one woman (a church), that understood that the only man in the kingdom that could recognize and interpret the handwriting was Daniel.
伯沙撒的审判代表着针对从地上来的那兽的两只角的见证。在那审判的时候，有一位妇人（一个教会），明白国中唯一能辨认并解释那字迹的人是但以理。
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. Then Daniel answered and said before the king, Let thy gifts be to thyself, and give thy rewards to another; yet I will read the writing unto the king, and make known to him the interpretation.
我也听说你善于讲解，能解疑难。现在，你若能读这文字，并把其讲解告诉我，你就必身穿朱红衣袍，项上戴金链，在这国中位列第三。于是但以理在王面前回答说：你的礼物可以归你自己，你的赏赐可以给别人；但我仍要为王读这文字，并将其讲解告诉他。
O thou king, the most high God gave Nebuchadnezzar thy father a kingdom, and majesty, and glory, and honour: And for the majesty that he gave him, all people, nations, and languages, trembled and feared before him: whom he would he slew; and whom he would he kept alive; and whom he would he set up; and whom he would he put down. 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 he was driven from the sons of men; and his heart was made like the beasts, and his dwelling was with the wild asses: they fed him with grass like oxen, and his body was wet with the dew of heaven; till he knew that the most high God ruled in the kingdom of men, and that he appointeth over it whomsoever he will.
王啊，至高的神把国度、威严、荣耀和尊贵赐给了你的父亲尼布甲尼撒。因着他所赐给他的威严，诸民、列国、各方言的人都在他面前战兢惧怕；他要杀谁就杀谁，要留谁存活就留谁存活；要立谁就立谁，要废谁就废谁。只是他心高气傲，心志刚硬，自大起来，就从王位上被废，荣耀也从他那里被夺去；他被从人中驱逐出去，心变得像兽一样，居住在野驴中间；他吃草如同牛一样，身体被天上的露水打湿；直到他知道至高的神在人的国中掌权，并且他愿意立谁在其上，就立谁。
And thou his son, O Belshazzar, hast not humbled thine heart, though thou knewest all this; But hast lifted up thyself against the Lord 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 wine 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 are all thy ways, hast thou not glorified: Then was the part of the hand sent from him; and this writing was written. 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.
至于你，他的儿子，伯沙撒啊，你虽知道这一切，心仍不自卑；反倒向天上的主自高。人把他殿中的器皿拿到你面前，你和你的大臣、你的妻子和你的妃嫔都用这些器皿饮酒；你又赞美那银、金、铜、铁、木、石的神，它们不能看、不能听、也不能知；至于那掌管你气息、你一切所行都在他手中的神，你却没有荣耀他。因此，就从他那里显出手指，把这文字写上。所写的文字是：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，并使它完毕；提客勒，你被放在天平上称过，显出亏欠；毗勒斯，你的国被分裂，赐给玛代人和波斯人。
Then commanded Belshazzar, and they clothed Daniel with scarlet, and put a chain of gold about his neck, and made a proclamation concerning him, that he should be the third ruler in the kingdom. In that night was Belshazzar the king of the Chaldeans slain. And Darius the Median took the kingdom, being about threescore and two years old. Daniel 5:16–31.
于是伯沙撒下令，给但以理穿上绯红的衣服，在他颈项上戴上一条金链，并为他发布宣告，使他在国中位列第三。是夜，迦勒底王伯沙撒被杀。玛代人大利乌约六十二岁，得了这国。但以理书 5:16-31。
At the Sunday law in the United States the cup of iniquity and the cup of probationary time will be full, for the nation and for the apostate Republican horn and the apostate Protestant horn, for God will have “numbered” (the sixth) “kingdom, and finished it.” Both horns, and the nation will have been “weighed in the balances” (of the judgment taking place in the sanctuary) “and found wanting”. The United States will then be “divided,” as civil war and despotism ensues, and then be given to the seventh and eighth kingdoms of Bible prophecy.
当美国颁布星期日法令时，这个国家以及那背道的共和党之角和背道的新教之角的罪孽之杯与恩典期之杯都将满盈，因为上帝已经“数算”（第六个）“国度，并结束了它”。这两只角以及这个国家都将被“放在天平上称过”（在圣所中进行的审判），并“被查出亏欠”。随后，美国将被“分裂”，内战与专制随之而来，然后被交给《圣经》预言中的第七和第八个国度。
“Of the Amorites the Lord said: ‘In the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full.’ Although this nation was conspicuous because of its idolatry and corruption, it had not yet filled up the cup of its iniquity, and God would not give command for its utter destruction. The people were to see the divine power manifested in a marked manner, that they might be left without excuse. The compassionate Creator was willing to bear with their iniquity until the fourth generation. Then, if no change was seen for the better, His judgments were to fall upon them.
论到亚摩利人，主说：“到了第四代，他们必再回到这里，因为亚摩利人的罪孽还没有满盈。” 尽管这个民族因其崇拜偶像和败坏而臭名昭著，它还没有把自己的罪恶之杯填满，上帝也不会下令将其彻底毁灭。要使人们以显著的方式看见上帝大能的彰显，好叫他们无可推诿。慈悲的创造主愿意忍耐他们的罪孽，直到第四代。然后，如果仍看不见任何好转，祂的审判就要临到他们。
“With unerring accuracy the Infinite One still keeps an account with all nations. While His mercy is tendered with calls to repentance, this account will remain open; but when the figures reach a certain amount which God has fixed, the ministry of His wrath commences. The account is closed. Divine patience ceases. There is no more pleading of mercy in their behalf.
以绝无差误的准确性，那位无限者仍然与万国记账。只要祂以怜悯发出悔改的呼召，这笔账就仍然未结；但当数字达到神所规定的某一数额时，祂忿怒的施行便开始。这账就结清了。神圣的忍耐止息。为他们恳求怜悯不复存在。
“The prophet, looking down the ages, had this time presented before his vision. The nations of this age have been the recipients of unprecedented mercies. The choicest of heaven’s blessings have been given them, but increased pride, covetousness, idolatry, contempt of God, and base ingratitude are written against them. They are fast closing up their account with God.
先知俯瞰历代，这一时期被呈现在他的异象中。这个时代的列国蒙受了前所未有的怜悯。天上最上好的福分已赐给他们，然而，骄傲日益增长，贪婪、偶像崇拜、轻视上帝以及卑劣的忘恩负义，都记在他们的账上。他们正迅速与上帝了结他们的账目。
“But that which causes me to tremble is the fact that those who have had the greatest light and privileges have become contaminated by the prevailing iniquity. Influenced by the unrighteous around them, many, even of those who profess the truth, have grown cold and are borne down by the strong current of evil. The universal scorn thrown upon true piety and holiness leads those who do not connect closely with God to lose their reverence for His law. If they were following the light and obeying the truth from the heart, this holy law would seem even more precious to them when thus despised and set aside. As the disrespect for God’s law becomes more manifest, the line of demarcation between its observers and the world becomes more distinct. Love for the divine precepts increases with one class according as contempt for them increases with another class.
但令我战栗的是，那些蒙受最大亮光与特权的人，竟被盛行的罪恶所沾染。受周围不义之人的影响，许多人，甚至自称持守真理的人，已变得冷淡，并被邪恶强劲的洪流所裹挟。世人对真正的虔诚与圣洁普遍投以嘲讥，使那些与神不紧密相连的人失去对祂律法的敬畏。若他们跟随光明，并从心里顺从真理，那么当这圣洁的律法遭人轻视、被搁置时，在他们看来反而更加宝贵。随着对神律法的不敬愈发显明，遵守者与世界之间的分界线就愈加清楚。一类人对神圣诫命的爱，随着另一类人对其轻蔑的加深而愈加增长。
“The crisis is fast approaching. The rapidly swelling figures show that the time for God’s visitation has about come. Although loath to punish, nevertheless He will punish, and that speedily. Those who walk in the light will see signs of the approaching peril; but they are not to sit in quiet, unconcerned expectancy of the ruin, comforting themselves with the belief that God will shelter His people in the day of visitation. Far from it. They should realize that it is their duty to labor diligently to save others, looking with strong faith to God for help. ‘The effectual fervent prayer of a righteous man availeth much.’
危机正迅速逼近。迅速膨胀的数字显示，上帝施行审判的时刻已近。祂虽不愿惩罚，然而必会惩罚，而且很快。行在光中的人会看到逼近灾祸的预兆；但他们不可安然坐等、漠不关心地期待毁灭的到来，并以“上帝必在审判之日庇护祂的子民”的信念自我安慰。绝非如此。他们应当意识到，勤勉劳作拯救他人是自己的职责，并以坚定的信心仰望上帝寻求帮助。“义人的恳切祈祷大有功效。”
“The leaven of godliness has not entirely lost its power. At the time when the danger and depression of the church are greatest, the little company who are standing in the light will be sighing and crying for the abominations that are done in the land. But more especially will their prayers arise in behalf of the church because its members are doing after the manner of the world.
敬虔之酵并未全然失去其效力。在教会危难与低迷最甚之时，站在光中的那小群人将为这地所行的可憎之事叹息哀哭。但更尤其的是，他们将为教会发出祈祷，因为其成员正效法世俗而行。
“The earnest prayers of this faithful few will not be in vain. When the Lord comes forth as an avenger, He will also come as a protector of all those who have preserved the faith in its purity and kept themselves unspotted from the world. It is at this time that God has promised to avenge His own elect which cry day and night unto Him, though He bear long with them.
这少数忠心之人的恳切祷告必不徒然。当主出来施行伸冤时，祂也要作一切持守纯正信仰并保守自己不被世俗玷污之人的保护者。正是在这时候，神应许要为祂所拣选、昼夜向祂呼求的人伸冤，纵然为他们忍了多时。
“The command is: ‘Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’ These sighing, crying ones had been holding forth the words of life; they had reproved, counseled, and entreated. Some who had been dishonoring God repented and humbled their hearts before Him. But the glory of the Lord had departed from Israel; although many still continued the forms of religion, His power and presence were lacking.” Testimonies, volume 5, 208–210.
命令是：“走遍城中，穿过耶路撒冷的中间，在那些因其中所行的一切可憎之事而叹息哀哭之人的额上画上记号。”这些叹息、哀哭的人一直在传扬生命之道；他们责备、劝勉并恳求。有些曾羞辱神的人悔改了，在祂面前谦卑了心。然而，主的荣耀已经离开以色列；虽然许多人仍旧维持宗教的形式，却缺少祂的能力和同在。——《证言》第五卷，第208-210页。
Those represented by Daniel as he stood before Belshazzar, who know the “Future for America“, will then receive Daniel’s “scarlet robe”, a “necklace of gold”, and be proclaimed as “the third ruler in the kingdom.” Scarlet is the sign and color of the first born, who receive a double portion of the Father’s inheritance, who are the one hundred and forty-four thousand.
当但以理站在伯沙撒面前时，他所代表的那些认识“美国的未来”的人，将要领受但以理的“朱红袍子”、一条“金项链”，并被宣告为“国中的第三位统治者”。朱红是长子的标志和颜色；他们得着父亲产业的双份，就是那十四万四千人。
These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. Revelation 14:4.
这些人未曾与女人沾染，因为他们是童身。无论羔羊往哪里去，他们都跟随他。这些人从人间被赎出来，作为献给神和羔羊的初熟果子。启示录14:4。
Of the two loaves that are lifted up as an ensign, it is the first born (the first fruits), who has a scarlet thread placed upon their hand.
在被举为旗号的两块饼当中，手上系着朱红线的是长子（初熟的果子）。
And it came to pass, when she travailed, that the one put out his hand: and the midwife took and bound upon his hand a scarlet thread, saying, This came out first. And it came to pass, as he drew back his hand, that, behold, his brother came out: and she said, How hast thou broken forth? this breach be upon thee: therefore his name was called Pharez. And afterward came out his brother, that had the scarlet thread upon his hand: and his name was called Zarah. Genesis 38:28–30.
她临产的时候，有一个孩子伸出手来；接生婆就拿一根朱红线系在他的手上，说：“这是先出来的。”后来他把手缩回去，看哪，他的兄弟出来了；她说：“你怎么破口而出呢？这破口要归在你身上。”因此给他起名叫法勒斯。随后，那手上系着朱红线的兄弟出来了，给他起名叫谢拉。创世记38:28-30。
The first mention of “scarlet” in the Scriptures is when “Zarah,” who is the first born, and whose name means ‘a rising light,’ came out first, from the twins that were fathered by Judah. The mother, Tamar (who had played the harlot), was the wife of Judah’s deceased, wicked son. Zarah, the ‘rising light,’ came from the tribe of Judah, and had a scarlet thread upon his hand. “Pharez” means to break out, and he represents those that break away from the papacy, and come out of Babylon during the Sunday law crisis.
圣经中首次提到“朱红”的地方，是指犹大所生的一对双胞胎中，长子“谢拉”（其名意为“升起的光”）先出来的时候。母亲他玛（曾作妓女）原是犹大那位已死、邪恶的儿子的妻子。“升起的光”谢拉出自犹大支派，他的手上系着一条朱红线。“法勒斯”的意思是“冲出”，他代表那些在星期日法令危机期间脱离教皇权并从巴比伦出来的人。
The “scarlet line” was also the sign that protected the harlot of Jericho, when the city of Jericho was destroyed.
“朱红线”也是耶利哥城被毁时保护耶利哥妓女的记号。
Behold, when we come into the land, thou shalt bind this line of scarlet thread in the window which thou didst let us down by: and thou shalt bring thy father, and thy mother, and thy brethren, and all thy father’s household, home unto thee. And it shall be, that whosoever shall go out of the doors of thy house into the street, his blood shall be upon his head, and we will be guiltless: and whosoever shall be with thee in the house, his blood shall be on our head, if any hand be upon him. And if thou utter this our business, then we will be quit of thine oath which thou hast made us to swear. And she said, According unto your words, so be it. And she sent them away, and they departed: and she bound the scarlet line in the window. Joshua 2:18–21.
看哪，我们进入这地的时候，你要把这条朱红线绳系在你用来把我们缒下去的那扇窗户上；并且你要把你的父亲、母亲、弟兄和你父家所有的人都接到你家里。凡有人从你家的门出去到街上，他的血就归到他自己的头上，我们就无罪；凡同你在屋里的，若有人下手害他，他的血就归到我们的头上。你若泄漏我们这件事，你叫我们起的誓就与我们无干了。她说：照你们的话，就这样吧。于是她送他们走了，他们就离开了；她又把那条朱红线绳系在窗户上。约书亚记 2:18-21
Daniel’s scarlet garment identifies that he then represents the one hundred and forty-four thousand, the first of two wave loaves that are lifted up. As loaves of bread they represent the Bread of heaven, who was given a scarlet robe in the common hall on His way to the crucifixion. In Belshazzar’s banquet hall, which typified the common hall where Jesus was given a robe of scarlet, it is given to those that understand the crisis that is just ahead in the “Future for America”.
但以理所穿的朱红色袍子表明，他那时代表那十四万四千人，就是被摇举的两块饼中的第一块。作为饼，它们代表那从天上来的生命之粮；他在前往被钉十字架的途中，在衙门里被披上一件朱红色袍子。在伯沙撒的宴会大厅——那预表了耶稣在衙门里被披上朱红色袍子的地方——这件袍子赐给那些明白“Future for America”中迫在眉睫的危机的人。
Then the soldiers of the governor took Jesus into the common hall, and gathered unto him the whole band of soldiers. And they stripped him, and put on him a scarlet robe. Matthew 27:27, 28.
那时，总督的兵把耶稣带进衙门，叫全营的兵都聚集在他那里。他们给他脱了衣服，穿上一件朱红色袍子。马太福音 27:27, 28。
The robe given to those represented by Daniel is Christ’s robe of righteousness, which is white.
赐给由但以理所代表的人的袍子，是基督的公义之袍，是白色的。
Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come, and his wife hath made herself ready. And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints. Revelation 19:7, 8.
我们要欢喜快乐，将荣耀归给他；因为羔羊的婚娶到了，新妇也自己预备好了。又赐她穿上光明洁白的细麻衣，这细麻衣就是圣徒所行的义。启示录19:7-8。
The robe given to those represented as Daniel is both scarlet and white, for their robes have been washed with fuller’s soap, by the fuller of Malachi chapter three, when he purifies the sons of Levi.
赐给以但以理所代表的那些人的袍子，既是朱红的，又是洁白的，因为他们的袍子在玛拉基书第三章所说的那位漂布匠洁净利未子孙的时候，已经用漂布匠的碱洗净了。
But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Malachi 3:2, 3.
但谁能承受他降临的日子呢？他显现的时候，谁能站立得住呢？因为他像炼工的火，又像漂布匠的碱。他必坐下如炼净银子的；他必洁净利未的子孙，熬炼他们像金银一样，使他们能按着公义向耶和华献上供物。玛拉基书3:2、3。
The robe is white, but only because it was washed in the scarlet blood of the lamb.
这件长袍是白的，但只是因为它在羔羊猩红的血中被洗过。
And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood, And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen. Revelation 1:5, 6.
并且从耶稣基督而来，他是那忠信的见证人、从死里首先复活的、地上众王的元首。他爱我们，用自己的血洗净了我们的罪，又使我们成为君王和祭司，归于神，就是他的父。愿荣耀和权能归给他，直到永永远远。阿们。启示录 1:5、6。
The first mention of a golden chain, is when Joseph is appointed to the leadership of Egypt.
首次提到金链，是在约瑟被任命掌管埃及时。
And Pharaoh said unto Joseph, See, I have set thee over all the land of Egypt. And Pharaoh took off his ring from his hand, and put it upon Joseph’s hand, and arrayed him in vestures of fine linen, and put a gold chain about his neck; And he made him to ride in the second chariot which he had; and they cried before him, Bow the knee: and he made him ruler over all the land of Egypt. And Pharaoh took off his ring from his hand, and put it upon Joseph’s hand, and arrayed him in vestures of fine linen, and put a gold chain about his neck. Genesis 41:41–43.
法老对约瑟说：“看哪，我立你治理埃及全地。”法老又把自己手上的印戒取下，戴在约瑟的手上，给他穿上细麻衣，又把金链挂在他的颈项上；又命他乘坐自己所有的第二辆车，在他前面有人呼喊说：“跪拜！”这样，他使他治理埃及全地。法老把自己手上的印戒取下，戴在约瑟的手上，给他穿上细麻衣，又把金链挂在他的颈项上。创世记41:41-43。
The reason Joseph was appointed by Pharaoh as the ruler over Egypt, was that Joseph could interpret Pharaoh’s dream of “seven times,” in connection with the destructive blast of the “east wind.”
约瑟之所以被法老任命为埃及的统治者，是因为他能够解释法老关于“七次”的梦，而这个梦与“东风”的毁灭性狂风有关。
And Pharaoh said unto Joseph, In my dream, behold, I stood upon the bank of the river: And, behold, there came up out of the river seven kine, fatfleshed and well favoured; and they fed in a meadow: And, behold, seven other kine came up after them, poor and very ill favoured and leanfleshed, such as I never saw in all the land of Egypt for badness: And the lean and the ill favoured kine did eat up the first seven fat kine: And when they had eaten them up, it could not be known that they had eaten them; but they were still ill favoured, as at the beginning. So I awoke. And I saw in my dream, and, behold, seven ears came up in one stalk, full and good: And, behold, seven ears, withered, thin, and blasted with the east wind, sprung up after them: And the thin ears devoured the seven good ears: and I told this unto the magicians; but there was none that could declare it to me. And Joseph said unto Pharaoh, The dream of Pharaoh is one: God hath showed Pharaoh what he is about to do. Genesis 41:17–25.
法老对约瑟说：在我的梦里，看哪，我站在河边。看哪，有七只母牛从河里上来，肥壮、相貌佳美，在草地上吃草。又看哪，随后又上来七只母牛，又瘦又丑、身体消瘦，在埃及全地我从未见过这样差的。那些瘦弱丑陋的母牛把先前那七只肥壮的母牛吃了；吃了以后，却看不出它们吃过，仍旧像起初一样丑陋。我就醒了。我又在梦中看见：看哪，一根秆上长出七个麦穗，饱满而良好；又看哪，随后又长出七个麦穗，枯萎、瘦薄，被东风吹焦；那七个瘦薄的穗子吞了那七个好的穗子。我把这事告诉了术士，却没有人能给我解明。约瑟对法老说：法老的梦乃是一个；神已将他要做的事指示法老。创世记 41:17-25。
Joseph interpreted Pharaoh’s dream with the principle of “line upon line”, for he first informed Pharaoh the two dreams were one. He then interpreted the word “seven,” that was associated with the “kine,” and the “ears,” as symbols. The word “seven” in the passage is the same word translated as “seven times,” in Leviticus twenty-six. Joseph interpreted the “seven” as a symbol of seven years, or twenty-five hundred and twenty days. Joseph and Daniel were both interpreting a symbol of the “seven times” of Leviticus twenty-six.
约瑟按照“ 一行接一行 ”的原则解释了法老的梦，因为他先告诉法老，这两个梦其实是同一个梦。随后，他把与“母牛”和“穗”相关联的“七”这个词，作为象征来解释。经文中的“七”与《利未记》二十六章里被译作“七次”的那个词相同。约瑟把这个“七”解释为七年的象征，或二千五百二十天。约瑟和但以理都在解释《利未记》二十六章中的“七次”的象征。
In Pharaoh’s dream, the famine was produced by the ears of corn being “blasted with the east wind.” Line upon line, as Joseph directly employs, the “east wind” identifies that it is Islam that produces the period of famine and economic crash that begins when Joseph and Daniel are given the golden necklace, representing the lifting up of the ensign to the world (Joseph’s Egypt), and to call God’s other flock out of (Daniel’s) Babylon.
在法老的梦中，饥荒是由于谷穗被“东风”吹打而枯萎造成的。一行接一行，正如约瑟直接使用的那样，“东风”表明，造成这段饥荒与经济崩溃的是伊斯兰教；这一时期始于约瑟和但以理被授予金项链之时，这象征着将旌旗向全世界举起（约瑟的埃及），并呼召神的另一群羊从（但以理的）巴比伦出来。
The two horns of the United States are represented by all the powers of Bible prophecy that are represented as two nations. This would include France, which consists prophetically of Sodom and Egypt, and of Israel that consisted of the northern and southern kingdoms, and also of the Medo-Persian Empire. The two horns of Medo-Persia in Daniel chapter eight, identify that one of the horns of the kingdom comes up last.
圣经预言中凡以两个国家出现的一切权势，都代表美国的两角。这其中包括法国——在预言上由所多玛和埃及构成——以及由北国和南国组成的以色列，还包括玛代-波斯帝国。关于玛代-波斯的两角，但以理书第八章指出，这个王国的两角中有一只是最后才兴起的。
Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last. Daniel 8:3.
于是我举目观看，看哪，河边站着一只长着两角的公绵羊；那两角都很高，但一角高过另一角，并且那较高的角是后来长起来的。但以理书 8:3。
The two horns of Medo-Persia represent the two horns of the earth beast, and one of the horns of the earth beast must therefore be higher and come up last. At the time of the end in 1798, the reign of the earth beast began, and the horn of Protestantism was taken to Mount Carmel by Elijah the prophet, represented by William Miller. There was to be a contest that manifested a distinction between the true prophet and false prophet, which would be accomplished at the test of Mount Carmel, that took place from August 11, 1840 through to October 22, 1844.
玛代波斯的两只角代表地兽的两只角，因此，地兽的两只角中必有一角更高，并且是后来才长出来的。在1798年的末时，地兽的统治开始了，由威廉·米勒所代表的先知以利亚把新教的那只角带到了迦密山。将有一场较量，用以显明真先知与假先知的分别；这将在迦密山的考验中得以成就，时间从1840年8月11日至1844年10月22日。
Millerite Adventism was providentially identified as the true prophet, at the same time that the Protestant denominations of the United States returned to, and became the daughters of papal Rome. In 1863, the true Protestant horn of Millerite Adventism returned to the same communion as apostate Protestantism by returning to the corrupt method of Bible study as apostate Protestantism, as they began their progressive work of rejecting the message of Elijah. In the same period of time the U.S. Civil War began. (Note that when the Holy Spirit is rejected, then the other spirit takes over, and war is always the result.) The nation was then literally, politically and prophetically divided. The horn of Republicanism, from that point on, would be in an escalating struggle between two primary political parties.
米勒派复临运动在天意的安排下被认定为真先知；与此同时，美国的新教各宗派归附教皇罗马，成为其女儿。1863年，米勒派复临运动中真正的新教之角因回到与背道新教相同的败坏研经方法，从而重新与背道新教处于同一阵营，并开始一步步拒绝以利亚的信息。同一时期，美国内战爆发。（请注意，当圣灵被拒绝时，另一种灵就会接管，而战争总是随之而来。）于是，这个国家在实际上、政治上以及预言上都被分裂。自那时起，共和主义的角将在两个主要政党之间陷入不断升级的争斗。
From 1863, a symbol of division, for the year was the very center of the civil war between North and South, there was brought about two political factions of the Republican horn and two factions of the Protestant horn that consisted of the Democratic and Republican parties, and Sunday-keeping and Sabbath-keeping apostate Protestants. The two-fold division of either horn was typified in the days of Christ by the Sadducees and the Pharisees. One class outright rejected the founding principles, and the other professed to uphold the founding principles, but ultimately replaced them with human traditions and customs.
自1863年起，这是一个分裂的象征，因为那一年正值南北战争的中心阶段；于是，共和之角在政治上分为两派——民主党与共和党；新教之角也分为两派——守主日与守安息日的背道新教徒。这两只角的二分局面在基督时代由撒都该人和法利赛人所预表：一派公然拒绝创立原则，另一派自称维护这些原则，却最终以人的传统和习俗取而代之。
On September 11, 2001, the image of the beast testing period was prophetically initiated, and it reaches its climax at the Sunday law, or at Belshazzar’s drunken feast. The Sunday law is the mark that identifies that the combination of church and state is fully developed. At that point, the two horns of apostate Republicanism and apostate Protestantism become one apostate horn, and it is then that Daniel is made the third horn, or third ruler, or the true Protestant horn that comes up last and is higher, for it is then that he is lifted up as an ensign.
2001年9月11日，兽的像的试验期按预言被开启，并将在星期日法令之时，或在伯沙撒的醉酒筵席上达到高潮。星期日法令是一个标志，表明教会与国家的结合已经完全形成。到那时，背道的共和主义和背道的新教的两只角将合而为一只背道的角；也正是在那时，但以理被立为第三只角，或第三位统治者，或者那末后兴起且更高的真正新教之角，因为那时他被高举为旌旗。
Joseph and Daniel are the same line of prophecy, for line upon line, all the prophets are identifying the last days. They both recognized the “seven times,” when they saw it. The “east wind” of Islam is coming in under the wall, as they provide their interpretation to Belshazzar and Pharaoh of what the “Future for America” is. They are wearing the “scarlet robe” of Christ’s righteousness, which is the “white robe” that is made so, by the blood of Christ. They are lifted up as an ensign and represented as a crown, or a golden chain, as they become the third ruler that comes up higher and comes up last.
约瑟和但以理处在同一条预言脉络上，因为一行接一行，众先知都在指认末后的日子。他们都在看见“七次”的时候认了出来。伊斯兰的“东风”正从城墙底下进来，因为他们向伯沙撒和法老提供了对“美国的未来”是什么的解读。他们披戴基督之义的“朱红袍”，这就是因基督的血而成的“白衣”。他们被举起如同旌旗，被表征为冠冕或金链，并成为那升得更高、且最后出现的第三位掌权者。
We will continue with Daniel chapter six, in the next article.
我们将在下一篇文章中继续讲《但以理书》第六章。
“In that last night of mad folly, Belshazzar and his lords had filled up the measure of their guilt and the guilt of the Chaldean kingdom. No longer could God’s restraining hand ward off the impending evil. Through manifold providences, God had sought to teach them reverence for His law. ‘We would have healed Babylon,’ He declared of those whose judgment was now reaching unto heaven, ‘but she is not healed.’ Jeremiah 51:9. Because of the strange perversity of the human heart, God had at last found it necessary to pass the irrevocable sentence. Belshazzar was to fall, and his kingdom was to pass into other hands.” Prophets and Kings, 530.
“在那最后一个疯狂愚妄的夜晚，伯沙撒和他的大臣们已经使他们的罪孽以及迦勒底王国的罪孽满盈。上帝抑制之手再也无法挡住迫在眉睫的灾祸。借着多方的天意安排，上帝曾设法教导他们敬畏祂的律法。‘我们本想医治巴比伦，’祂指着那些审判如今已经达到天上的人这样宣告，‘但她并未得医治。’耶利米书51:9。由于人心奇异的悖逆，上帝终于认为有必要发出那不可撤回的判决。伯沙撒将要倒下，他的王国也将易手。” 先知与君王，530。