The symbol of Nebuchadnezzar in chapter four is amazing. His “seven times,” typified the periods of time that paganism (the daily), and papalism (the transgression of desolation), trampled down the sanctuary and host.
第四章内底尼布甲尼撒个表号，实在令人惊异。伊个“七期”，预表异教（常献个祭），并教皇制（荒凉个过犯）践踏圣所并军旅个各段时期。
Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? Daniel 8:13.
后来我听见有一位圣者正在说话；另有一位圣者对那位说话个圣者讲：“关于常献个燔祭，以及那使地荒凉个悖逆，致使圣所同军旅一并受践踏个异象，要到几时呢？”但以理书 8:13。
The trampling down of “both the sanctuary and the host,” noted in verse thirteen, represents the “seven times” that was the last of two of God’s indignations; and Nebuchadnezzar’s “seven times” is representing the “seven times” that was the first of God’s indignations, but both are represented as the same line prophetically.
第十三節所講个「聖所同軍旅攏受踐踏」，乃係表明 神兩度忿怒當中末後个一個「七期」；而尼布甲尼撒个「七期」，則係表明 神兩度忿怒當中起先个一個「七期」；毋過，按預言个表號來看，兩者攏當做同一條線。
And I will stretch over Jerusalem the line of Samaria, and the plummet of the house of Ahab: and I will wipe Jerusalem as a man wipeth a dish, wiping it, and turning it upside down. 2 Kings 21:13.
𠊎也要将撒马利亚个准绳、并亚哈家个铅锤，拉到耶路撒冷上头；𠊎也要揩净耶路撒冷，像人揩一只盘盏一样，揩净了，就将伊翻转过来倒扣。列王纪下 21:13
Daniel chapter eight, and verse thirteen, is addressing the second line of God’s indignations, as brought upon the southern kingdom of Judah, beginning in 677 BC. Nebuchadnezzar’s “seven times,” represents the line of God’s first indignation, as brought upon the northern kingdom of Israel, beginning in 723 BC. Nebuchadnezzar’s “seven times” represents twelve hundred and sixty years that paganism trampled down the sanctuary and host, followed by the twelve hundred and sixty years that papalism trampled down the sanctuary and host.
《但以理書》第八章第十三節，係論及上帝第二條忿怒个線，臨到南國猶大，自公元前六百七十七年起首。尼布甲尼撒个「七期」，表明上帝第一條忿怒个線，臨到北國以色列，自公元前七百二十三年起首。尼布甲尼撒个「七期」，表明一千二百六十年之久，異教踐踏聖所同軍旅；隨後又有一千二百六十年之久，教皇制度踐踏聖所同軍旅。
Papalism is simply paganism covered with the profession of Christianity. “Baptized paganism” as it were. There is nothing that represents Christ or Christianity in Catholicism. The world learned that fact in the history of the Dark Ages, but since 1798, the world has forgotten. The papacy has the same heart as paganism. The religion and the rites of the religions are identical. Nebuchadnezzar’s judgment of “seven times,” consisted of him being given the heart of a beast. The beast’s heart he was given was the heart that represented the religion of paganism, whether it was outright paganism or cloaked paganism in the form of Catholicism. Sister White identifies that the dragon in Revelation twelve is Satan, but in a secondary sense it is pagan Rome.
教皇主义只不过是披着基督教外衣个异教而已。可以讲是“受过洗个异教”。天主教里向并无啥个东西是代表基督或者基督教个。世界曾经喺黑暗时代个历史里学着了这一点，不过自从1798年以来，世界已经忘记了。教皇制度个心肠搭异教是一样个。其宗教以及诸宗教个仪式也是完全相同个。尼布甲尼撒所受“七期”个审判，乃是因为伊得着了一颗兽个心。伊所受个兽心，就是代表异教宗教个心，不论是赤裸裸个异教，还是以天主教形式遮盖起来个异教。怀姊妹指出，《启示录》第十二章里个龙是撒但；不过就第二层意义来说，伊就是异教罗马。
“Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.
「故此，龍第一義上係表撒但；但第二義上，也係異教羅馬个象徵。」《善惡之爭》，439。
The beast that Nebuchadnezzar represented for “seven times,” was the beast of the dragon for twelve hundred and sixty days, and then the beast of Catholicism for another twelve hundred and sixty days. At the end of those days Nebuchadnezzar is a symbol of the United States, which is ultimately the false prophet. Prophetically Nebuchadnezzar represented the dragon, the beast and the false prophet which are the three-fold powers that make up spiritual Babylon, and who lead the world to Armageddon. Nebuchadnezzar represents literal Babylon, and in so doing he was employed as a symbol of all three of the powers that make up spiritual Babylon of the last days.
尼布甲尼撒所表明个“七期”里个兽，先是龙个兽，历一千二百六十日；随后又是天主教个兽，再历一千二百六十日。到此些日子个末了，尼布甲尼撒就成了美国个预表；美国归根结底就是假先知。从预言个意思来看，尼布甲尼撒表明龙、兽并假先知；伊拉就是构成属灵巴比伦个三重权势，也就是领全世界走向哈米吉多顿个权势。尼布甲尼撒代表字面上个巴比伦；正因为如此，伊也被用来作末后属灵巴比伦所由构成个此三种权势个象征。
In order to recognize the symbolism just identified it is important to first locate Nebuchadnezzar in 1798, when his kingdom is restored at the end of the “seven times.” We will establish this waymark in Daniel chapter four, before we begin to proceed through the chapter in a more systematic fashion.
为着认出刚才所指出个表号，先要寻着尼布甲尼撒勒 1798 年所处个地位；其辰光，伊个国度正当“七期”终了之际得着恢复。阿拉要先喺《但以理书》第四章里向立定者一只路标，然后再开头较有次序地顺着本章往下讲。
At the “time of the end” in 1798, the book of Daniel was unsealed, and the book then fulfilled its purpose of presenting an increasing light that would test, purify and produce two classes of worshippers. The unsealing of the book of Daniel marks the beginning of the three-step testing process that is based upon the truths revealed at that time.
到咾「末期个辰光」——1798年——《但以理書》个封印得着開啟；該書其後便成全了伊本身个宗旨，就是顯明一種愈來愈增長个亮光，用來試驗、潔淨，並產生兩等敬拜个子民。《但以理書》个開封，標誌着一個三步个試驗過程之開始；該過程乃建立於彼時所啟示个真理之上。
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.
伊就讲：“但以理啊，侬去罢；因为迭些话已经封闭、盖印，直到末了个辰光。许多人要得洁净，成为白净，也要受熬炼；恶人还是要行恶；恶人当中一个也勿会明白，独有智慧个人会明白。”但以理书 12:9, 10
The prophetic purpose of the unsealing of the book that consists of the book of Daniel and the book of Revelation, is to test the generation that is alive during the history that the book is unsealed. In Daniel twelve, there are three time prophecies that are identified. The first is the twelve hundred and sixty years that the power of the holy people was to be scattered.
由《但以理书》同《启示录》所构成之书卷，其被开启封印个预言性目的，乃是为着试验迭一代，即活勒该书卷被开封之历史时期个世代。勒《但以理书》第十二章里，指出了三个时间预言。头一个，就是一千二百六十年；勒该段时期里，圣民个力量将要被分散。
But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. Then I Daniel looked, and, behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river. And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders? And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. Daniel 12:4–7.
但尒，但以理啊，尒要將這些話隱藏起來，封閉這書，直到末時；必有許多人來往奔走，知識也必增長。彼時，我但以理觀看，看哪，另有兩個人站立：一個立勒河這邊个岸上，另一個立勒河嗰邊个岸上。其中一個對那穿細麻衣、站勒河水以上个人講：「這些奇事，到底還要到幾時纔有終局？」我便聽見那穿細麻衣、站勒河水以上个人，向天舉起右手同左手，指着那永遠活着者起誓講：「必經一載、兩載、半載；等到聖民權能分散淨盡个辰光，這一切事就都要完結。」但以理書 12:4–7。
The other two prophetic periods in chapter twelve are twelve hundred and ninety days and thirteen hundred and thirty-five days.
第十二章裏向另外兩段預言時期，係一千兩百九十日搭一千三百三十五日。
And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things? And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. Daniel 12:8–12.
我听见了，却弗明白；我就讲，我主啊，这些事体个结局要哪能？伊讲，但以理啊，侬只管去罢；因为这些话已经封闭盖印，直到末时。必有许多人得洁净，得洗白，也受熬炼；恶人还是要行恶；一切恶人都弗会明白，惟有智慧个人会明白。自从常献个燔祭废去，并且那行毁坏可憎个设立起来个辰光起，要有一千二百九十日。凡等候，直到一千三百三十五日个，那人有福了。但以理书 12:8–12。
In the verses the “time of the end,” is twice referenced and defined as the point when the words of Daniel would be unsealed. The words that are the subject of being unsealed at the “time of the end” are the three prophetic periods of twelve hundred and sixty (time, times, and a half), twelve hundred and ninety, and thirteen hundred and thirty-five. Two of the three periods are defined as “days.” Two of the three ended in 1798, and the third ended at the very end of 1843. It is at the very end of 1843, for the verse states, “blessed is he that waiteth, and cometh to…”
勒些经节里，“末时”两趟提着，也定义成功但以理个话语会得开封个辰光。勒“末时”所讲着要开封个话语，就是三段预言时期：一千二百六十（一个时期、两个时期，并半个时期）、一千二百九十、并一千三百三十五。三段时期里向，有两段定义为“日子”。三段里向有两段结束勒1798年，第三段结束勒1843年个尽末。正是勒1843年个尽末，因为经节里讲：“等候并达到……个人有福了。”
The word “cometh,” means touches. Blessed therefore is he who waits, and also touches the first day of 1844. The tarrying time of the parable of the ten virgins began at the first disappointment in Millerite history, and that disappointment arrived on the very last day of 1843, and the very last day of 1843, touches the very first day of 1844. The blessing of waiting began when the tarrying time began at the first disappointment.
“来到”个字样，意思就是“碰着”。故此，凡等候、并且也碰着1844年第一日个人，伊是有福个。十个童女个比喻里向所讲个迟延时期，是从米勒派历史里向头一趟失望辰光开始个；而该次失望，正正来到1843年末一日；1843年末一日，正碰着1844年第一日。等候个福分，就是当迟延时期于头一趟失望时开始个辰光，也就开始了。
There is a great deal more to address in these verses, but the point we are considering here is the prophetic role of Daniel. The purpose of the book of Daniel, which Daniel represents in the passage, is to produce a three-step testing process when the book is unsealed. Daniel was told to go his way until the time of the end when the book was to be unsealed. The conclusion of the chapter emphasizes what will happen when the time of the end arrives.
搿些经文里向，另外还有交关事体值得讲论；不过，阿拉现下所考虑个重点，是但以理个先知职分。《但以理书》个目的——经文里用但以理来表明——是在此书开封个辰光，产生一个三步个试验过程。但以理曾蒙吩咐，叫伊且自去，直等到末时；到仔彼辰光，此书就要开封。本章个结尾，着重指出：末时来到个辰光，将会发生啥个。
But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days. Daniel 12:13.
總嘸沒，儂只管行儂个路，直到末了；因為儂必要安息，到了諸日个末了，儂必站起來，得著儂个分。Daniel 12:13.
The book of Daniel was to stand in its lot at the end of the prophetic days of Daniel.
《但以理》書該當喺但以理預言日期告終个辰光，立喺伊自家應有个位分。
“When God gives a man a special work to do, he is to stand in his lot and place as did Daniel, ready to answer the call of God, ready to fulfill His purpose.” Manuscript Releases, volume 6, 108.
「當上帝交付一個人一項特別个工作辰光，伊就應該像但以理一樣，立牢伊自家个本分佮地位，隨時準備應答上帝个呼召，準備成全伊个旨意。」《Manuscript Releases》, volume 6, 108.
At the time of the end in 1798, Daniel stood in his lot, which is expressed in verse thirteen as “at the end of the days.” The end of Nebuchadnezzar’s banishment of “seven times” identifies 1798, for it concluded at “the end of the days.”
到末時一七九八年，但以理立勒伊自家个位分上；第十三節把箇辰光講做「日子个末了」。尼布甲尼撒受逐出个「七期」結束，正好指明一七九八年，因爲伊是勒「日子个末了」收煞个。
And at the end of the days I Nebuchadnezzar lifted up mine eyes unto heaven, and mine understanding returned unto me, and I blessed the most High, and I praised and honoured him that liveth for ever, whose dominion is an everlasting dominion, and his kingdom is from generation to generation: And all the inhabitants of the earth are reputed as nothing: and he doeth according to his will in the army of heaven, and among the inhabitants of the earth: and none can stay his hand, or say unto him, What doest thou? At the same time my reason returned unto me; and for the glory of my kingdom, mine honour and brightness returned unto me; and my counsellors and my lords sought unto me; and I was established in my kingdom, and excellent majesty was added unto me. Now I Nebuchadnezzar praise and extol and honour the King of heaven, all whose works are truth, and his ways judgment: and those that walk in pride he is able to abase. Daniel 4:34–37.
到仔日子个末了，我尼布甲尼撒举目望天，我个聪明回转到我身浪；我就称颂至高者，赞美尊崇那永远活着个主；伊个权柄是永远个权柄，伊个国度存到万代。地上一切居民都算弗得啥；伊照伊自家个旨意，行事于天上个万军之中，也行事于地上居民之中；呒没一个能拦阻伊个手，或对伊讲：“侬做啥？”其时，我个理性也回转到我身浪；为着我王国个荣耀，我个尊荣同光辉也回转到我身浪；我个谋士同我个大臣都来寻我；我又得以坚立于我个国中，并且有极大个威严加添拨我。现在我尼布甲尼撒赞美、尊崇、荣耀天上个王；伊一切所做个都是真实，伊个道路都公义；至于行事骄傲个人，伊能使伊降卑。Daniel 4:34–37.
The expression “end of the days” represents the time of the end in 1798. Nebuchadnezzar was then established in his kingdom, which was no longer the history of the beasts of paganism and papalism. At that point, Nebuchadnezzar represented a fully converted man, and in so doing represented the earth beast of Bible prophecy that began to reign in 1798, and it began as a lamb, though it was destined to eventually speak as a dragon. He represents the earth beast that would reign for seventy symbolic years in fulfillment of Isaiah twenty-three, just as his literal kingdom reigned for seventy literal years. The symbolism is “air tight.”
“末後个日腳”其个講法，係代表一七九八年个末時。其時，尼布甲尼撒已經安立喺伊个國度裡，阿勿再係異教同教皇制个諸獸个歷史。到嗰辰光，尼布甲尼撒代表一個完全悔改轉變个人；照咁樣，伊也代表《聖經》預言裡自一七九八年起開始掌權个地獸。伊起頭係像羊羔个樣式，雖然註定末後總歸會像龍講話。伊所代表个，係嗰個照應驗《以賽亞書》二十三章，將要掌權七十個象徵性年數个地獸，正像伊字面上个國度曾掌權七十個字面年數一樣。此種象徵，係“滴水弗漏”。
Nebuchadnezzar represents a prophetic link between the three powers represented in Revelation chapters twelve and thirteen. There they are identified as the dragon, the sea beast and the earth beast. In Revelation sixteen they are identified as the three powers that lead the world to Armageddon. Nebuchadnezzar’s “seven times,” ties together all three of those beasts, for literal Babylon illustrates spiritual Babylon, and the same line of prophecy that is located in the book of Daniel is taken up in the book of Revelation, for the two books bring each other to perfection.
尼布甲尼撒象征启示录第十二章搭第十三章所代表个三种势力之间个先知性联系。勒里伊拉忒侪被认作龙、海兽搭地兽。到启示录第十六章，侪又被认作引导世界归向哈米吉多顿个三种势力。尼布甲尼撒个“七期”，将迭三只兽侪连结起来；因为字面个巴比伦表明属灵个巴比伦，而但以理书里所在个同一条预言线，到启示录里又被接续起来；因为迭两卷书互相成全。
Nebuchadnezzar represents 1798 as a prophetic link between the dragon, the beast and the false prophet. 1798 was “the time of the end” for the message of the first angel and the Millerite history. William Miller was led to place all of his prophetic structure upon his recognition of the dragon of paganism and the beast of Catholicism, but he did not see the United States as the earth beast and false prophet. He could see the history prior to “the time of the end” in 1798, but the future was yet future. At “the time of the end” in 1989, all three powers would then be recognized.
尼布甲尼撒表徵 1798，作為龍、獸同假先知之間个一個預言性聯繫。1798 乃係頭一位天使信息同米勒派歷史个「末時」。威廉·米勒受引導，將伊全部个預言架構建立勒伊對異教主義之龍同天主教主義之獸个認識上頭；總歸，伊並無看見美利堅合眾國就是地上个獸同假先知。伊能夠看見 1798 年「末時」以前个歷史，然而將來仍舊係將來。到 1989 年「末時」个辰光，彼三種權勢方才會一同被認明。
The unsealing of the prophetic recognition of the dragon and beast in 1798, is represented by the Ulai River of chapters seven, eight and nine. The unsealing of the prophetic recognition of the dragon, beast and false prophet in 1989, is represented by the Hiddekel River of chapters ten, eleven and twelve. Nebuchadnezzar represents the movement of the first angel that arrived in 1798, and he typifies Belshazzar who represents the movement of the third angel that arrived in 1989. For this reason, Nebuchadnezzar’s second dream, in chapter four, represents the message of the first angel.
公元1798年，對預言中龍搭獸個辨認得着開印，係由第七、第八搭第九章个烏萊河所表明。公元1989年，對預言中龍、獸搭假先知個辨認得着開印，係由第十、第十一搭第十二章个希底結河所表明。尼布甲尼撒代表於1798年來到个第一位天使之運動，伊也預表伯沙撒；伯沙撒代表於1989年來到个第三位天使之運動。為着箇個緣故，第四章裡向尼布甲尼撒个第二個夢，乃係代表第一位天使个信息。
Nebuchadnezzar’s “seven times” concluded at “the time of the end” in 1798, with the arrival of the warning message of judgment to come. At the “end of the days,” he is a converted man, thus representing the Republican horn of the earth beast, when it was lamblike. He simultaneously represents the Philadelphian Protestant horn of the earth beast.
尼布甲尼撒个“七期”到了一七九八年、也就是“末时”个辰光、随着将来审判个警告信息来到，就结束了。到“这些日子个末了”，伊已经是一个悔改归正个人，因此伊象征地上兽个共和制角，正当伊像羊羔个辰光。伊同时也象征地上兽个非拉铁非新教角。
As the first king of Babylon, he typifies Belshazzar the last king of Babylon. His judgment was typified by the judgment of Nimrod, and in turn typified the judgment of Belshazzar. His judgment represented the opening of the investigative judgment on October 22, 1844.
伊做 Babylon 个头一任王，预表 Babylon 末后一任王 Belshazzar。伊所受个审判，先由 Nimrod 个审判来预表，转过来又预表 Belshazzar 个审判。伊个审判表明 1844 年 10 月 22 日查案审判个开审。
Nebuchadnezzar the king, unto all people, nations, and languages, that dwell in all the earth; Peace be multiplied unto you. I thought it good to show the signs and wonders that the high God hath wrought toward me. How great are his signs! and how mighty are his wonders! his kingdom is an everlasting kingdom, and his dominion is from generation to generation. I Nebuchadnezzar was at rest in mine house, and flourishing in my palace: I saw a dream which made me afraid, and the thoughts upon my bed and the visions of my head troubled me. Daniel 4:1–5.
尼布甲尼撒王，諭告住勒全地個萬民、列國、各方言個人：願平安加增歸於儂。至高個上帝向我所行個神蹟奇事，我以為當宣示出來。伊個神蹟何其大！伊個奇事何其有能！伊個國度是永遠個國度；伊個權柄存到代代。 我尼布甲尼撒安居勒我屋裏，興旺勒我宮中；我做了一個夢，叫我懼怕；我勒床上個思念同我腦海中個異象，使我驚惶。 但以理書 4:1–5。
The dream made Nebuchadnezzar afraid, and the symbolism of the dream represents the everlasting gospel of the first angel, which commands men to “fear God.”
尼布甲尼撒因該夢而驚懼；該夢个表號，乃代表第一位天使永遠个福音，命令人「敬畏上帝」。
And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters. Revelation 14:6, 7.
我又看见一位天使飞在天当中，拿着永远个福音，要传给住勒地上个人，并各国、各族、各方、各民。伊大声讲：“应当敬畏上帝，归荣耀拨伊；因为伊审判个辰光已经到哉。又应当敬拜创造天、地、海同众水泉源个主。” 启示录 14:6, 7.
The everlasting gospel is a three-step message, the first step, as represented in the first angel, is to fear God, the second step is to give him glory and the third is represented by the hour of his judgment. “Glory” represents character, and the second “go to” in the story of Nimrod’s rebellion is where the character of the city and the tower was investigated. It was an investigative judgment. The combination of church and state is the image of the beast, and Nimrod’s second step was in manifesting the image of the beast, but the second step of the everlasting gospel produces a glorification of God’s character, not Nimrod’s.
永遠个福音是一個三步个信息；頭一步，照第一位天使所表明个，是敬畏上帝；第二步是將榮耀歸俚；第三步則由俚審判个時辰所表明。「榮耀」表明品格，而喺寧錄背叛个故事裏，第二個「下去」正是查察該城同該塔品格个所在。這是一場查案審判。教會同國家个結合，就是獸个像；寧錄个第二步，是喺彰顯獸个像；然而，永遠福音个第二步所產生个，乃是上帝品格个得榮耀，並非寧錄个。
Nebuchadnezzar’s fear is a symbol of the first test, just as was Daniel’s choice to not eat Babylon’s diet, for Daniel feared God. The first angel arrived in history in 1798, and was thereafter empowered on August 11, 1840. Nebuchadnezzar’s dream locates the arrival of the first message at the time of the end in 1798.
尼布甲尼撒个惊惶，乃是头一道试验个表号，正如但以理拣选弗吃巴比伦个饮食一样，因为但以理敬畏上帝。头一位天使于历史中在1798年临到，此后又于1840年8月11日得着权能。尼布甲尼撒个梦，将头一道信息个来到，定位勒1798年末时之辰。
I saw a dream which made me afraid, and the thoughts upon my bed and the visions of my head troubled me. Therefore made I a decree to bring in all the wise men of Babylon before me, that they might make known unto me the interpretation of the dream. Then came in the magicians, the astrologers, the Chaldeans, and the soothsayers: and I told the dream before them; but they did not make known unto me the interpretation thereof. But at the last Daniel came in before me, whose name was Belteshazzar, according to the name of my god, and in whom is the spirit of the holy gods: and before him I told the dream, saying, O Belteshazzar, master of the magicians, because I know that the spirit of the holy gods is in thee, and no secret troubleth thee, tell me the visions of my dream that I have seen, and the interpretation thereof. Daniel 4:5–9.
我做了一個夢，叫我害怕；我躺勒床浪向個思念，並我腦海裡個異象，攪擾了我。故此，我降下一道命令，叫巴比倫所有個智慧人到我面前來，叫伊拉把此夢個講解說明分我。於是，術士、觀星家、迦勒底人、占卜個，都進來了；我當面把此夢告訴伊拉，總歸伊拉弗曾把夢個講解說明分我。末後，但以理到我面前來；伊個名叫伯提沙撒，係照我神個名起個；伊裡向有聖神明個靈。我就當伊面前把此夢講出來，說：伯提沙撒啊，術士個首領啊，因為我曉得聖神明個靈勒儂裡向，並且無論啥個奧祕都弗能叫儂為難，求儂把我所看見個夢中異象，並其講解，告訴我。〈但以理書〉4:5–9。
The arrival of the first message at the time of the end in 1798, that is represented by Nebuchadnezzar’s fear, marks the point when the book of Daniel was to be unsealed.
末時於一七九八年第一道信息个來到，亦即由尼布甲尼撒个驚懼所預表个辰光，標誌着《但以理書》應當開啟个時刻。
But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. … And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:4, 9, 10.
弗過，哦但以理啊，儂要將格些話封住，將格書封印起來，一直到末時：必有許多人來往奔走，知識也必增長。……伊對我講，儂去罷，但以理啊：因為格些話已經關閉封印，直到末時。必有許多人得潔淨，成為潔白，且受熬煉；惟有惡人仍舊行惡：惡人之中，無一人會明白；獨有智慧人會明白。 Daniel 12:4, 9, 10.
When the book of Daniel was unsealed at “the time of the end”, men were called to come and investigate the increase of knowledge, and that call eventually produced two classes of worshippers. One class could not understand and the other class could. The wise men of Babylon, represented as “the magicians, the astrologers, the Chaldeans, and the soothsayers” could not understand, but Daniel understood. The Babylonian “wise men” could not understand, and therefore represent the wicked. Daniel represented the wise.
當《但以理書》佇「末時」得着開封个辰光，人受着呼召，來查考知識个增添；而該个呼召終究產生了兩等敬拜个人。一等弗能明白，另一等卻能明白。巴比倫个智慧人，就是用「行法術个、觀星象个、迦勒底人並占卜个」來表明个，弗能明白；獨有但以理明白。巴比倫个「智慧人」弗能明白，所以伊拉代表惡人；但以理代表智慧人。
We will continue Daniel chapter four in the next article.
下篇文章里，阿拉会继续讲《但以理书》第四章。
“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.
“凡對上帝个工作弗忠信个人，伊拉就是缺少原則；伊拉个動機弗是該種會帶牢伊拉在一切境遇之下揀選正道个品格。上帝个僕人應當時時覺得，自家乃是立勒主人个眼目底下。彼位觀看伯沙撒褻瀆聖物之筵席个主，今朝也臨在我拉一切機構之中，臨在商人个帳房裡，臨在私下个工場裡；彼只無血个手，也照樣確實地記錄儂个疏忽，正如伊記錄彼褻慢君王可怕个審判一樣。伯沙撒个定罪，是用火焰般个字寫下个：‘儂已經被稱勒天平裡，顯出有虧欠；’若儂弗去盡儂由上帝所賜个本分，儂个定罪也將是一樣。”《告青年人个信息》，229。