The line of prophecy identifying when the United States forms an image to and of the beast occurs when the horn of Protestantism is forming the image of Christ. That formation is specifically identified in Daniel chapter ten, when Daniel beholds the causative looking-glass “marah,” vision. Daniel represents those who behold Christ, and in so doing they reflect Christ’s character. The one hundred and forty-four thousand, who are represented by Daniel in chapter ten, form the image of Christ within, only as they behold His character. By beholding they become changed.
指出美国何时会向兽造像并成为兽像的那条预言线，出现在新教的角正在塑造基督形象之时。那种成形在但以理书第十章中被具体指出：当但以理看见那具有因果性的、如同镜子的“marah”异象时。但以理代表那些注视基督的人，而这样做时，他们反映出基督的品格。第十章中由但以理所代表的十四万四千人，唯有在注视祂的品格时，才在内里塑造出基督的形象。因着注视，他们就得以改变。
The image of the beast reflects the beast, and the formation of the image of the beast is the great test for the people of God, by which their eternal destiny will be decided. When the Protestant churches take control of the government of the United States, they will have formed an image of the church and state system that identifies the structure of control which the papal power employed before the political support was removed. In the same period of time the image of Christ will be produced in His last day people. Yet, there were those that were with Daniel who saw not the vision, for they fled from the vision. They failed the test of the formation of the image of the beast, by refusing to allow the image of Christ to be formed within them during the testing time.
兽的像反映那兽，兽像的形成是神子民所面对的大考验，他们的永恒命运将因此被决定。当新教诸教会掌控美国政府时，他们就形成了一个教政合一体制的像，这一像所体现的控制结构，正是政治支持被撤回之前教皇权所采用的。同一时期，基督的形象也要在祂末世的子民身上被塑造出来。然而，与但以理同在的人却没有看见那异象，因为他们逃离了那异象。他们在兽像形成的考验上失败了，因为在试炼的时期他们拒绝让基督的形象在他们里面成形。
The spiritual principle of reflection is accomplished by looking into a mirror that represents Christ and because the “marah” vision is a causative vision, the image of Christ in the mirror, produces the image of Christ in humanity. A literal mirror reflects the image of the man who looks at the mirror, but the spiritual application of the principle has variables associated with the mirror. Those who are simply a “hearer of the word, and not a doer,” “beholdeth himself, and goeth his way, and straightway forgetteth what manner of man he was.” They look to the mirror and only see humanity.
反映的属灵原则是借着观看一面代表基督的镜子而成就的；由于“marah”的异象是一种致使性的异象，镜中基督的形象会在人的里面产生基督的形象。字面意义上的镜子会反射观看镜子的那个人的形象，但在这一原则的属灵应用中，关于镜子存在一些变量。那些只是“听道而不行道”的人，“照着镜子看见自己，走开后立刻就忘了自己是怎样的人。”他们看着镜子，却只看见人。
The other class who are “not a forgetful hearer, but a doer of the work” see the law of God, they see Christ in the mirror. The work is to understand that the principle of reflection has a “natural” reality and a spiritual reality. Daniel illustrates those who did the “work,” for in chapters nine and ten he illustrates the work that produces the spiritual principle of reflection.
那另一类人是“不是健忘的听者，而是做工的人”，他们看见上帝的律法，也在镜中看见基督。这项工作就是要明白，反映原则既有“自然”的现实，也有属灵的现实。但以理说明了那些做了“工”的人，因为他在第九章和第十章中阐明了产生属灵反映原则的工作。
In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled. Daniel 10:1, 2.
那些日子，我但以理悲哀了整整三周。我没有吃美味的饼，肉和酒也没有入口，也丝毫没有用油抹身，直到满了整整三周。 但以理书10:1、2。
Gabriel had given a partial interpretation of the vision of chapter eight to Daniel, but Daniel had not understood it all.
加百列曾向但以理对第八章的异象作了部分解释，然而但以理并未完全明白。
And I Daniel fainted, and was sick certain days; afterward I rose up, and did the king’s business; and I was astonished at the vision, but none understood it. Daniel 8:27.
于是我但以理昏倒，病了数日；后来我起来，办理王的事务；我因这异象大为惊奇，却无人能明白。但以理书 8:27。
Sister White informs us that Daniel was seeking to understand the interpretation of the message of Daniel chapter eight which Gabriel had brought to Daniel in chapter nine.
怀爱伦姐妹告诉我们，但以理正在寻求明白《但以理书》第八章信息的解释，而这解释是加百列在第九章带给他的。
“With a new and deeper earnestness, Miller continued the examination of the prophecies, whole nights as well as days being devoted to the study of what now appeared of such stupendous importance and all-absorbing interest. In the eighth chapter of Daniel he could find no clue to the starting point of the 2300 days; the angel Gabriel, though commanded to make Daniel understand the vision, gave him only a partial explanation. As the terrible persecution to befall the church was unfolded to the prophet’s vision, physical strength gave way. He could endure no more, and the angel left him for a time. Daniel ‘fainted, and was sick certain days.’ ‘And I was astonished at the vision,’ he says, ‘but none understood it.’
带着一种新的、更深切的热诚，米勒继续查考预言，连日带夜都投入到研究这件如今看来极其重要、令人全神贯注的事上。在但以理书第八章里，他找不到二千三百日起点的线索；天使加百列虽然奉命使但以理明白这异象，却只给了他部分的解释。当那将要临到教会的可怕逼迫在先知但以理的异象中展开时，他的体力不支。他再也承受不了了，天使便暂时离开了他。但以理“昏倒，并病了数日”。他说：“我因这异象惊异，却无人能明白。”
“Yet God had bidden His messenger: ‘Make this man to understand the vision.’ That commission must be fulfilled. In obedience to it, the angel, sometime afterward, returned to Daniel, saying: ‘I am now come forth to give thee skill and understanding;’ ‘therefore understand the matter, and consider the vision.’ Daniel 8:27, 16; 9:22, 23, 25–27. There was one important point in the vision of chapter 8 which had been left unexplained, namely, that relating to time—the period of the 2300 days; therefore the angel, in resuming his explanation, dwells chiefly upon the subject of time.” The Great Controversy, 325.
然而上帝已吩咐祂的使者：“使这人明白这异象。”这项使命必须完成。天使遵命，过了一段时间又回到但以理那里，说：“现在我出来是要使你有智慧和明白；”“所以你要明白这事，并且思考这异象。”但以理书8:27, 16；9:22, 23, 25-27。第八章的异象中有一个重要的要点尚未解释，就是与时间有关的——二千三百日的时期；因此，天使在继续他的解释时，主要着重于时间这个题目。《大争战》，325页。
In chapter ten we are informed that Daniel had understanding of the “vision” and the “thing,” but Daniel wanted more light, so he set his heart to find that understanding and he fasted for twenty-one days. In so doing he represents those of the last days who understand the spiritual principle of reflection that is typified by the natural principle of reflection. That understanding is illustrated by their works, and their works are represented by Daniel as seeking a correct understanding of God’s prophetic word. The obvious contrast of those who fled from the vision, is that they were not seeking for a correct understanding of God’s prophetic word.
在第十章我们得知，但以理明白“异象”和“这事”；但他仍渴望更多的光照，于是立定心志要得着那样的明白，并禁食了二十一日。如此，他就代表了末后的那些人——他们明白一种属灵的反射原则，而这原则由自然界的反射原则所预表。这种明白借着他们的行为得以显明；而他们的行为在但以理身上，则体现为寻求对神预言之道的正确理解。与之显而易见的对比是，那些从异象前逃离的人并未寻求对神预言之道的正确理解。
The truth of God’s prophetic word that Daniel is represented as hungering to understand is the light of the last days, for Daniel typifies the one hundred and forty-four thousand. Daniel is therefore representing a class who are seeking to understand the light of God’s prophetic word that is represented as the final test before probation closes. In this regard, it is the Revelation of Jesus Christ that is unsealed just before probation closes, but it is also the test that is represented as the formation of the image of the beast.
但以理被描绘为渴慕明白的上帝预言话语的真理，就是末时的亮光，因为但以理预表那十四万四千人。因此，但以理所代表的是一班人，他们正在寻求明白上帝预言话语的亮光，这亮光被描绘为恩典期结束之前的最后考验。就此而言，在恩典期结束前被启封的是耶稣基督的启示，但它也被描绘为兽像形成的考验。
The formation of the image of the beast is directly identifying the process of how the image of the beast is developed. That reality cannot be correctly determined without first identifying the primary subject of the test, the beast. It is the beast that establishes and identifies how the image is formed.
兽的像的形成，就是直接界定兽的像如何形成的过程。若不先识别这项检验的主要对象——兽，就无法正确界定这一现实。正是兽确立并指明其像的形成方式。
“But what is the ‘image to the beast’? and how is it to be formed? The image is made by the two-horned beast, and is an image to the beast. It is also called an image of the beast. Then to learn what the image is like and how it is to be formed we must study the characteristics of the beast itself—the papacy.
但是，“给兽作的像”究竟是什么？它将如何形成呢？这像是由那有两角的兽造出来的，是给那兽作的像。它也称为“兽的像”。因此，要知道这像是怎样的，以及它将如何形成，我们必须研究这兽本身的特征——教皇制度。
“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.” The Great Controversy, 443.
当初期教会因背离福音的单纯并接受异教的礼仪与风俗而堕落时，她就失去了上帝之灵与大能；为了控制民众的良心，她寻求世俗权力的支持。其结果便是教皇制度——一个控制国家权力并将其用来推进自身目的的教会，尤其用来惩治“异端”。要使美国造成兽像，宗教势力必须如此操控民政政府，使国家的权柄也被教会所利用，以成就她自己的目的。《大争战》，443。
In order “to learn what the image is like and how it is to be formed we must study the characteristics of the beast itself—the papacy.” It is the beast that establishes the vision that is the test of the last days that is brought about just before probation closes. Daniel understood the vision and the thing.
为了“要知道这像是什么样，以及它将如何形成，我们必须研究那兽本身——即教皇制度——的特征。”正是这只兽设立了那作为末世考验的异象；而这事发生在恩典期结束之前不久。但以理明白这异象，也明白这事。
In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.
波斯王古列第三年，有一件事显给名被称为伯提沙撒的但以理；这事是真的，但所定的时期很长。他明白这事，也明白这异象。但以理书10:1。
The vision is the “mareh” vision of the twenty-three hundred years. The “thing” is the Hebrew word “dabar,” meaning “word.” The same word (“dabar”) which is translated as “thing” in verse one is translated as “matter” in chapter nine verse twenty-three.
这异象是二千三百年的“mareh”异象。“thing”是希伯来语词“dabar”，意思是“word”。同一个词（“dabar”）在第一节被译为“thing”，在第九章第二十三节被译为“matter”。
Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. At the beginning of thy supplications the commandment came forth, and I am come to show thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Daniel 9:21–23.
正当我在祷告说话的时候，我起初在异象中所见的那人加百列奉命疾飞而来，约在献晚祭的时候摸着我。他使我明白，与我说话，说：“但以理啊，我现在出来要使你有智慧和明白。你恳求之初，命令就发出了，我来要指示你，因为你是大蒙眷爱的人。所以你要明白这事，思想这异象。”但以理书9:21-23。
Gabriel comes to Daniel in response to Daniel’s prayer, which is associated with the enlightenment Daniel had received when he had understood that he was in a captivity represented by the scattering of Leviticus twenty-six.
加百列为回应但以理的祷告来到但以理那里；这祷告与但以理所领受的光照有关——当他明白自己正处在由《利未记》二十六章所说的分散所表征的被掳之中时，他得了这光照。
In the first year of his reign I Daniel understood by books the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem. Daniel 9:2.
在他在位的第一年，我但以理从书上明白，耶和华的话临到先知耶利米，论耶路撒冷的荒凉要满七十年。但以理书9:2。
The captivity identified by Jeremiah led Daniel to the captivity of the “seven times” recorded by Moses, which was both an “oath” and a “curse.”
耶利米所指出的被掳，使但以理把它与摩西所记载的“七次”的被掳联系起来，而这既是“誓言”，也是“咒诅”。
Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. And he hath confirmed his words, which he spake against us, and against our judges that judged us, by bringing upon us a great evil: for under the whole heaven hath not been done as hath been done upon Jerusalem. As it is written in the law of Moses, all this evil is come upon us: yet made we not our prayer before the Lord our God, that we might turn from our iniquities, and understand thy truth. Daniel 9:11–13.
是的，全以色列都违背了你的律法，偏离你，不听从你的声音；因此，照着神仆摩西律法上所写的，咒诅和誓言都倾倒在我们身上，因为我们得罪了他。他使他所说的话应验，就是他论到我们和我们的审判官所说的话，降下大灾祸在我们身上；因为在普天下，从未有像加在耶路撒冷身上的那样。正如摩西律法上所写的，这一切灾祸都临到我们；然而我们并没有在耶和华我们神面前祈求，使我们回转离开我们的罪孽，明白你的真理。但以理书 9:11-13。
Upon the two witnesses of Jeremiah and Moses, Daniel understood the desolation which had been brought upon Jerusalem was “the curse” “of Moses” that had been “poured upon” ancient Israel. Sister White refers to Jeremiah’s witness as “testimonies to the church,” and in this regard it is identifying Jeremiah as the Spirit of Prophecy of the last days, for the “testimonies to the church” in the last days is this very thing. Jeremiah represents the Spirit of Prophecy and Moses represents the Bible.
根据耶利米与摩西这两位见证人的见证，但以理明白，临到耶路撒冷的荒凉，正是“摩西的咒诅”，就是曾“倾倒在”古代以色列身上的。怀特姐妹把耶利米的见证称为“给教会的证言”，就此而言，这是在把耶利米认定为末世的“预言之灵”，因为末世的“给教会的证言”正是“预言之灵”。耶利米代表预言之灵，摩西代表圣经。
Daniel represents those of the last days that understand from those two witnesses that they have been scattered, and that understand from the Bible and Spirit of Prophecy that they have been awakened, as was Daniel to the fact that he (they) had been in captivity, and that the captivity was represented in God’s prophetic word.
但以理代表末世的人：他们从那两位见证人明白自己已经被分散，并从圣经和预言之灵明白自己已经被唤醒；正如但以理一样，他们被唤醒，认识到自己曾在被掳之中，而且这被掳之事在神的预言话语中已有所表明。
The experience of God’s last-day people is the experience of the ten virgins.
上帝末世子民的经历就是十个童女的经历。
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
马太福音第25章十个童女的比喻也说明了复临之民的经验。《善恶之争》，393页。
The tarrying time of the parable of the ten virgins represents the same awakening of Daniel in chapter nine. Based upon the two sanctified witnesses Daniel realized that his entire life was a fulfillment of a specific prophecy within God’s Word. That prophecy directed Daniel to the remedy that was needed if Daniel was to be prepared for what was going to happen to him in the very next chapter. So too, when the Millerites fulfilled the parable of the ten virgins, they also had to be awakened to the fact that the first disappointment and delay had led them to fall asleep. All the prophets represent the last days.
十童女比喻中的耽延时期，代表了与但以理在第九章中所经历的同样觉醒。根据那两位成圣的见证人，但以理意识到，他的一生是上帝话语中某个特定预言的应验。那条预言指引他找到所需要的补救之道，使他得以为紧接的下一章将要临到他身上的事作好预备。同样，当米勒派应验了十童女的比喻时，他们也必须被唤醒，认识到第一次的失望与耽延已使他们陷入沉睡。所有先知都代表末后的日子。
The awakening of Daniel and the Millerites are two witnesses of an awakening of the one hundred and forty-four thousand in the last days.
但以理的觉醒和米勒派的觉醒，是末后的日子里十四万四千人觉醒的两个见证。
“Jesus and all the heavenly host looked with sympathy and love upon those who had with sweet expectation longed to see Him whom their souls loved. Angels were hovering around them, to sustain them in the hour of their trial. Those who had neglected to receive the heavenly message were left in darkness, and God’s anger was kindled against them, because they would not receive the light which He had sent them from heaven. Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained. They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844. Light from the Word of God shone upon their position, and they discovered a tarrying time—‘Though it [the vision] tarry, wait for it.’ In their love for Christ’s immediate coming, they had overlooked the tarrying of the vision, which was calculated to manifest the true waiting ones. Again they had a point of time. Yet I saw that many of them could not rise above their severe disappointment to possess that degree of zeal and energy which had marked their faith in 1843.” Early Writings, 236.
耶稣和天上所有的众军以怜悯和慈爱看顾那些带着甜蜜期盼、渴望见到他们心灵所爱的那一位的人。天使环绕在他们周围，在他们受试炼的时刻扶持他们。那些忽略接受天上信息的人被留在黑暗中，因他们不肯接受祂从天上赐给他们的亮光，神的怒气向他们发作。那些忠心却失望、不能明白他们的主为何没有来的人，并没有被留在黑暗中。他们再次被引导回圣经，去查考预言的时期。主的手从那些数字上挪开了，错误就被解释清楚了。他们看出预言的时期延伸到1844年，而他们曾用来证明这些预言时期在1843年结束的同样证据，实际上证明它们将在1844年终止。来自神话语的亮光照亮了他们的立场，他们发现有一个“耽延的时期”——“虽然它［异象］迟延，仍要等候它。”他们因热爱基督立刻再来而忽略了异象的迟延；这迟延原是为显明真正等候之人而设的。他们再次有了一个时间点。然而我看见，他们中许多人无法从深重的失望中振作起来，不能再拥有那种在1843年曾标志他们信心的热忱与活力。 《早期著作》，第236页。
In fulfillment of the parable, the Millerites “had overlooked the tarrying of the vision,” but they were “again” “led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained.” Daniel was led to the Bible and the “hand of the Lord” was removed from “the prophetic periods,” and when Daniel as a doer, not simply a hearer, by active faith proved that he understood the message of Jeremiah and Moses by fulfilling the directions given in Leviticus twenty-six as well as the remedy and resolution of the scattered condition of God’s people, then the “explanation,” was given to Daniel.
为应验这则比喻，米勒派信徒“忽略了异象的迟延”，但他们“再次”“被引导回到他们的圣经去查考预言的时期。”主的手从这些数字上挪开，错误也得以解释。但以理被引导到圣经，“主的手”从“预言的时期”上挪开；当但以理作为一个行道的人，而非仅仅听道的人，凭着活泼的信心，通过遵行利未记二十六章所给的指示，以及其中关于上帝子民分散状况的补救与解决之道，从而证明他明白了耶利米和摩西的信息时，于是那“解释”就赐给了但以理。
When the one hundred and forty-four thousand fulfill the tarrying time of the parable in its final and most perfect fulfillment in the last days, they will do so in a period of time when the “formation of the image of the beast” is their great test.
当十四万四千人在末后的日子里，使比喻中那段等候的时期获得最终且最完全的应验时，他们正处在一个“兽像的形成”成为他们重大考验的时期。
We will continue these thoughts in the next article.
我们将在下一篇文章中继续这些思考。
“‘When the fruit is brought forth, immediately he putteth in the sickle, because the harvest is come.’ Christ is waiting with longing desire for the manifestation of Himself in His church. When the character of Christ shall be perfectly reproduced in His people, then He will come to claim them as His own.” Christ’s Object Lessons 69.
“果子成熟的时候，他立刻用镰刀收割，因为收成已经到了。”基督正切切盼望在祂的教会中彰显祂自己。当基督的品格在祂的子民身上完全重现时，祂就要来接他们归自己所有。《基督的比喻教训》69。
“It is the darkness of misapprehension of God that is enshrouding the world. Men are losing their knowledge of His character. It has been misunderstood and misinterpreted. At this time a message from God is to be proclaimed, a message illuminating in its influence and saving in its power. His character is to be made known. Into the darkness of the world is to be shed the light of His glory, the light of His goodness, mercy, and truth.
笼罩世界的是对上帝的误解之暗。人们正在失去对祂品格的认识。关于祂的认识被误解、被曲解。此时，必须宣告一则来自上帝的信息，这信息的影响带来光明，其能力施行拯救。祂的品格要被人所认识。要将祂荣耀的光，就是祂的良善、怜悯与真理之光，照进这黑暗的世界。
“This is the work outlined by the prophet Isaiah in the words, ‘O Jerusalem, that bringest good tidings, lift up thy voice with strength; lift it up, be not afraid; say unto the cities of Judah, Behold your God! Behold, the Lord God will come with strong hand, and His arm shall rule for Him; behold, His reward is with Him, and His work before Him.” Isaiah 40:9, 10.
这正是先知以赛亚用这些话所勾勒的工作：“报好消息的耶路撒冷啊，用力扬起你的声音；高声扬起，不要惧怕；对犹大的诸城说：看哪，你们的神！看哪，主耶和华必以大能而来，他的膀臂必为他掌权；看哪，他的赏赐随着他，他的作为在他前面。”以赛亚书 40:9, 10。
“Those who wait for the Bridegroom’s coming are to say to the people, ‘Behold your God.’ The last rays of merciful light, the last message of mercy to be given to the world, is a revelation of His character of love. The children of God are to manifest His glory. In their own life and character they are to reveal what the grace of God has done for them.” Christ’s Object Lessons, 415.
“那些等候新郎降临的人，要对众人说：‘看哪，你们的神。’怜悯之光最后的光辉、要赐给世界的最后一则怜悯信息，乃是对祂慈爱品格的启示。神的儿女要彰显祂的荣耀；他们要在自己的生活和品格上，显明神的恩典在他们身上所成就的一切。”《基督比喻实训》，415。