Nebuchadnezzar’s second dream marks the “time of the end,” when two classes of worshippers are called to come and investigate the “increase of knowledge” that was unsealed in 1798. Daniel is then also identified as Belteshazzar, thus identifying him as God’s covenant people, for a change of name prophetically marks a covenant relation. Nebuchadnezzar acknowledged that Daniel had the presence of the Holy Spirit, and based upon his past experience with Daniel, he thought that “no secret” would trouble Daniel, but the secret of this dream did trouble Daniel.
尼布甲尼撒第二個夢，標明了「末時」，彼時兩等敬拜者蒙召前來，查考一七九八年所開啟之「知識增長」。其後，但以理又被稱作伯提沙撒，從而表明伊就是上帝立約之民；蓋因名字之更改，在預言中乃是立約關係之記號。尼布甲尼撒承認，但以理有聖靈同在；並且根據伊先前與但以理相交之經歷，伊以為「無有一樣隱祕事」會使但以理為難；然而，這個夢之隱祕，確實使但以理受困擾。
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. Thus were the visions of mine head in my bed; I saw, and behold, a tree in the midst of the earth, and the height thereof was great. The tree grew, and was strong, and the height thereof reached unto heaven, and the sight thereof to the end of all the earth: The leaves thereof were fair, and the fruit thereof much, and in it was meat for all: the beasts of the field had shadow under it, and the fowls of the heaven dwelt in the boughs thereof, and all flesh was fed of it. I saw in the visions of my head upon my bed, and, behold, a watcher and an holy one came down from heaven; He cried aloud, and said thus, Hew down the tree, and cut off his branches, shake off his leaves, and scatter his fruit: let the beasts get away from under it, and the fowls from his branches: Nevertheless leave the stump of his roots in the earth, even with a band of iron and brass, in the tender grass of the field; and let it be wet with the dew of heaven, and let his portion be with the beasts in the grass of the earth: Let his heart be changed from man’s, and let a beast’s heart be given unto him: and let seven times pass over him. This matter is by the decree of the watchers, and the demand by the word of the holy ones: to the intent that the living may know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will, and setteth up over it the basest of men. This dream I king Nebuchadnezzar have seen. Now thou, O Belteshazzar, declare the interpretation thereof, forasmuch as all the wise men of my kingdom are not able to make known unto me the interpretation: but thou art able; for the spirit of the holy gods is in thee. Then Daniel, whose name was Belteshazzar, was astonied for one hour, and his thoughts troubled him. The king spake, and said, Belteshazzar, let not the dream, or the interpretation thereof, trouble thee. Belteshazzar answered and said, My lord, the dream be to them that hate thee, and the interpretation thereof to thine enemies. Daniel 4:9–19.
噢，伯提沙撒，術士長啊，因爲我曉得聖神明个靈在儂裡向，啥個隱祕也勿能叫儂爲難；請儂將我所看見个夢中異象並其講解，說與我聽。我臥在床浪向，腦中所見个異象乃是迭樣：我看見地當中有一棵樹，樹身極其高大。迭棵樹漸漸長大，而且堅固，樹頂高到天浪，地个四極都看得見伊。伊个葉子華美，果子甚多，眾生个食物都在伊裡向；田野个走獸宿在伊蔭下，天空个飛鳥棲在伊枝上，凡有血氣个都從伊得食。我臥在床浪向，腦中所見个異象裡，又看見有一位守望者，就是一位聖者，從天降落。伊大聲呼喊，迭樣說：將迭棵樹砍倒，斫去伊个枝條，搖落伊个葉子，散開伊个果子；叫走獸離開伊下頭，飛鳥離開伊个枝子。然而要將伊根个樹樁留在地裡，拿鐵同銅箍住，留在田野嫩草當中；叫伊受天露霑濕，伊个分要同地上个走獸一同在草裡。叫伊个心性從人變改，賜給伊獸類个心；叫七期經過伊。迭件事乃是由守望者个諭旨所定，亦是聖者所發个命令，爲要叫活著个人曉得：至高者在人个國度中掌權，欲將國賜與啥人就賜與啥人，也立極卑賤个人管治其上。迭個夢是我尼布甲尼撒王所看見个。現今，伯提沙撒啊，請儂將夢个講解說明，因爲我國中一切哲士都勿能將講解叫我曉得；獨有儂能，因爲聖神明个靈在儂裡向。」當時，但以理，就是名叫伯提沙撒个，驚愕片時，心中思想叫伊憂煩。王應聲說：「伯提沙撒啊，勿要叫迭個夢，或夢个講解，叫儂爲難。」伯提沙撒回答說：「我主啊，願迭個夢歸與恨儂个人，講解歸與儂个仇敵。」但以理書 4:9–19。
Daniel is “troubled” with the dream and interpretation, for he can understand how Nebuchadnezzar might be offended by the interpretation, but once Nebuchadnezzar encourages him to speak, Daniel provides Nebuchadnezzar with a warning of judgment to come. The warning of judgment to come, is symbolic of the warning of the first angel that arrived at the time of the end, in 1798.
但以理因了个梦并其解释，心里受着搅扰；因为伊会明白，尼布甲尼撒对个解释有可能会觉着冒犯。不过，一旦尼布甲尼撒鼓励伊讲出来，但以理就向尼布甲尼撒提出一则将要来到之审判个警告。个将要来到之审判个警告，象征末时头一位天使个警告，就是1798年所来到个警告。
Then Daniel, whose name was Belteshazzar, was astonied for one hour, and his thoughts troubled him. The king spake, and said, Belteshazzar, let not the dream, or the interpretation thereof, trouble thee. Belteshazzar answered and said, My lord, the dream be to them that hate thee, and the interpretation thereof to thine enemies. Daniel 4:19.
其辰，但以理——其名又叫伯提沙撒——驚愕了約有一個辰光，伊个心思也受著攪擾。王開口講：「伯提沙撒啊，弗要叫此夢，抑或此夢个講解，使儂受著驚擾。」伯提沙撒回答講：「我主啊，願此夢歸於怨恨儂个人，願此夢个講解歸於儂个仇敵。」但以理書 4:19。
Daniel was “astonied for one hour.” The “hour” is one of five times that the word “hour,” occurs in the book of Daniel, and it is found nowhere else in the Old Testament. Here it represents the period of time that Daniel, representing the “wise” that understand the increase of knowledge, prepare to give the warning of the first angel, which announces the opening of the investigative judgment on October 22, 1844. Daniel’s interpretation of the dream includes, not only the announcement of a coming judgment, but also a call for Nebuchadnezzar to cease from sin, representing the everlasting gospel of the first angel. The “hour” would be prophetically located at the time of the end, in 1798, when the first angel arrived into history. The first angel arrived into history in 1798, at the conclusion of the “seven times” of God’s vengeance brought against the northern kingdom, beginning in 723 BC.
但以理「驚愕一時辰」。「時辰」箇詞喺《但以理書》裡向總共出現五遍，喺舊約其餘所在並無見著。此地伊表明一段時期，就係但以理所預表个「智慧人」明白知識增多，並預備發出第一位天使警告个時候；該警告宣告查案審判於1844年10月22日開始。但以理對該夢个講解，毋但包含將來審判个宣告，也包含勸尼布甲尼撒止息罪惡；此就預表第一位天使个永遠福音。「時辰」喺預言裡應當定位喺末時，就是1798年，彼時第一位天使進入歷史。第一位天使喺1798年進入歷史，正當上帝向北國施行報應个「七期」終結之時；該「七期」係自公元前723年起首。
For these be the days of vengeance, that all things which are written may be fulfilled. But woe unto them that are with child, and to them that give suck, in those days! for there shall be great distress in the land, and wrath upon this people. And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:22–24.
因为这些就是报应个日脚，叫凡经上所记载个事体都得应验。迭些日脚里，灾祸归于怀胎个，亦归于奶孩子个妇人！因为此地要有大苦难，亦有震怒临到这百姓身上。伊拉要倒在刀剑口下，也要给掳到列国去；耶路撒冷要给外邦人践踏，直到外邦人个日期满足。路加福音 21:22–24。
Nebuchadnezzar was to live with the heart of a beast for the period of God’s vengeance, that was brought upon the northern kingdom of Israel, for Nebuchadnezzar was the king of the north. Luke identifies that same period as “times” (“times of the Gentiles”), in the plural, when he marks the ending point of the trampling down of Jerusalem.
尼布甲尼撒愛㑚上帝降罰於以色列北國个期間，該以獸之心來過活，因為尼布甲尼撒就是北方个王。路加指出同一段期間為「諸時」（「外邦人个時期」），用複數來表明耶路撒冷受踐踏个終點。
And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:24.
伊拉必倒勒刀口之下，也必给掳到万国去；耶路撒冷必给外邦人践踏，直到外邦人个日期满足。路加福音 21:24。
In the book of Revelation, the times of the Gentiles trampling down the sanctuary and host was simply identified as twelve hundred and sixty years, for it was simply emphasizing the period of papal persecution.
勒《启示录》里，外邦人践踏圣所搭军旅个辰光，单单拨认作一千两百六十年；因为伊单单是要着重教皇逼迫个时期。
But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 11:2, 3.
只是殿外个院，侬要撇开，弗要去量；因为伊已经交拨外邦人了：伊拉要践踏圣城四十二个月。我要拨权柄拨我个两个见证人，伊拉要穿麻衣，说预言一千二百六十日。启示录 11:2, 3.
The warning message given by Daniel to Nebuchadnezzar, represents the warning of judgment to come. The arrival of that warning message is symbolically located in 1798, which is when the first angel arrived to warn of the approaching investigative judgment. The predicted judgment upon Nebuchadnezzar occurred in the second use of the word “hour” in chapter four.
但以理所赐拨尼布甲尼撒个警告信息，代表将要来到个审判警告。迭个警告信息个来到，喺预表里向征性地定喺1798年；迭正是头一位天使来到、警告将临查案审判个辰光。预言中临到尼布甲尼撒身浪个审判，发生喺第四章里“时辰”一词第二趟出现个地方。
All this came upon the king Nebuchadnezzar. At the end of twelve months he walked in the palace of the kingdom of Babylon. The king spake, and said, Is not this great Babylon, that I have built for the house of the kingdom by the might of my power, and for the honour of my majesty? While the word was in the king’s mouth, there fell a voice from heaven, saying, O king Nebuchadnezzar, to thee it is spoken; The kingdom is departed from thee. And they shall drive thee from men, and thy dwelling shall be with the beasts of the field: they shall make thee to eat grass as oxen, and seven times shall pass over thee, until thou know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will. The same hour was the thing fulfilled upon Nebuchadnezzar: and he was driven from men, and did eat grass as oxen, and his body was wet with the dew of heaven, till his hairs were grown like eagles’ feathers, and his nails like birds’ claws. Daniel 4:28–33.
迭一切临到尼布甲尼撒王身上。过了十二个月，伊行勒巴比伦国宫里。王开口讲：“迭个大巴比伦，弗是我用我权能个大力建造起来，作为王国个京城，并显我威荣个尊严个么？” 话还勒王口里，随即有声音从天浪降下来，讲：“尼布甲尼撒王啊，谕旨对侬讲：国位已经离开侬了。人要把侬从人中间赶出去，侬个居处要同田野里个走兽勒一道；侬要吃草像牛一样，并且有七期要过勒侬身上，直到侬晓得至高者勒人个国中掌权，并且随己意将国赐给伊所要赐个。” 当时迭话就应验勒尼布甲尼撒身上；伊就从人中间被赶出去，吃草像牛一样，身体给天露打湿，直到伊个头发长得像鹰毛，指甲像鸟爪。 但以理书 4:28–33。
The judgment that had been predicted came in the very “hour” that Nebuchadnezzar lifted up his heart to pride. The investigative judgment that had been predicted, came when the “hour” of God’s investigative judgment commenced.
所豫言个审判，正当尼布甲尼撒心高气傲、自高自大个个一“时辰”临到。所豫言个查案审判，正当上帝查案审判个“时辰”起首个辰光临到。
The “hour” of God’s judgment on October 22, 1844, had produced two classes of worshippers, represented as the “wise” and the “wicked” in Daniel chapter twelve, and who were also represented as “wise” or “foolish” in the parable of the ten virgins, and who were also represented as those who were justified by faith in Habakkuk chapter two, who were contrasted with those that manifested the same character as had Nebuchadnezzar in the “hour” his judgment came.
1844年10月22日上帝审判个“时辰”，产出仔两等敬拜个人，喺《但以理书》第十二章里向表明为“智慧个”搭“邪恶个”；伊拉也喺十个童女个比喻里向表明为“智慧个”或“愚拙个”；伊拉也喺《哈巴谷书》第二章里向表明为因信称义个人，搭仔到上帝审判临到尼布甲尼撒个“时辰”里显出同样品性个人形成对照。
Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:4.
看哪，伊个心若自高，就弗正直；惟有义人必因其信得生。哈巴谷书 2:4。
The two classes in each of the three lines were manifested when the “hour” of his judgment arrived on October 22, 1844, which is what Nebuchadnezzar’s “hour” of judgment represents. 1798 was the conclusion of the “first” indignation of “seven times,” when the papacy ceased to prosper, for she was delivered a deadly wound.
三條線裡向箇兩等人，當伊審判箇「辰光」到來——1844年10月22號——辰光顯明出來；尼布甲尼撒受審判箇「辰光」所表徵箇，正是箇樁事。1798年是「七次」裡頭「頭一個」忿怒箇收結，當時教皇制勿再興盛，因為伊受着了致命箇傷。
And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done. Daniel 11:36.
王将任意而行；伊必自高自大，超过一切神；又要向万神之神讲出奇异个亵渎言语；并且事事亨通，直到忿怒满足为止：因为所定规个事，必要成就。Daniel 11:36.
1844, was the end of the “last” indignation:
1844年，乃是「末後」忿怒个終局：
And he said, Behold, I will make thee know what shall be in the last end of the indignation: for at the time appointed the end shall be. Daniel 8:19.
伊講：看哪，我要叫儂曉得忿怒之末後所要有个事；因為到了所定个辰光，結局就要來到。Daniel 8:19.
The first use of the word “hour,” in Daniel chapter four, represents 1798; which was the end of the “first” of God’s indignation of “seven times” against the northern kingdom of Israel; the arrival of the first angel’s message at the time of the end; and the end of Nebuchadnezzar’s “seven times” at the “end of the days.”
「辰光」迭隻詞頭一趟用勒《但以理書》第四章裡，係表明一七九八年；也就是上帝對以色列北國「七倍」惱怒裡「頭一重」个結束；第一位天使个信息勒末時來到；並且尼布甲尼撒个「七倍」勒「日期滿了个辰光」个終結。
The second use of the word “hour,” in Daniel chapter four, represents 1844; which was the end of the “last” indignation of “seven times,” against the southern kingdom of Judah. It was also the arrival of the investigative judgment, and Nebuchadnezzar’s personal judgment.
「辰光」个第二趟用法，喺《但以理書》第四章裡，代表一八四四年；該年正是對南國猶大「七期」之中「末了」惱怒个終結。伊也同時是查案審判个來到，以及尼布甲尼撒個人審判个來到。
Chapter one identifies the history of the three-step testing process, and marks the empowerment of the first angel’s message on August 11, 1840. Chapter four represents the arrival of the first angel’s message at the time of the end in 1798, and is to be laid over chapter one. Chapter four emphasizes the message of the first angel and its warning of approaching judgment, and marks October 22, 1844, and the arrival of the third angel’s message.
第一章指出三步試驗過程个歷史，並標明第一位天使信息喺1840年8月11日得著能力。第四章表明第一位天使个信息喺1798年末時來到，並且應當覆蓋喺第一章之上。第四章著重第一位天使个信息以及伊對臨近審判个警告，並標明1844年10月22日，以及第三位天使信息个來到。
Together they represent the beginning of not only Adventism, but also of the United States. Chapters one through three also address the history at the end of Adventism, and the end of the United States. Chapter five, and the testimony of Belshazzar also aligns with those first three chapters.
伊拉兩家一淘代表个，弗单单係復臨運動个起頭，也係美利堅合眾國个起頭。頭一章到第三章，也講着復臨運動末了个歷史，還有美利堅合眾國个末了。第五章，並伯沙撒个見證，也搭前頭三章相對應。
Chapter one, aligned with chapter four, represent the movement of the first angel, and the history when the book of Daniel was unsealed at the time of the end in 1798. The message that was then unsealed is symbolized with the vision of the Ulai River, that represents the increase of knowledge contained within chapters seven, eight and nine of Daniel.
第一章，對應第四章，表明第一位天使个運動，以及《但以理書》喺一七九八年末時解封个歷史。當時所解封个信息，用烏萊河个異象來表徵；此異象表明《但以理書》第七、八、九章所包含个知識之增長。
In the third year of the reign of king Belshazzar a vision appeared unto me, even unto me Daniel, after that which appeared unto me at the first. And I saw in a vision; and it came to pass, when I saw, that I was at Shushan in the palace, which is in the province of Elam; and I saw in a vision, and I was by the river of Ulai. Daniel 8:1, 2.
伯沙撒王在位第三年，有異象顯現與我，就是我但以理；是在先前所顯現與我个異象以後。我在異象中觀看；我觀看个時辰，見自家在以攔省書珊城个宮中；我在異象中又看見，自家立勒烏萊河邊。但以理書 8:1, 2。
Chapters one through three, aligned with chapter five; represent the movement of the third angel, and the history when the book of Daniel was unsealed in 1989. The message that was unsealed then is symbolized with the vision of the Hiddekel River, that represents the increase of knowledge contained within chapters ten, eleven and twelve.
第一章到第三章，對應第五章；表明第三位天使个運動，以及《但以理書》勒一九八九年開啟辰光个歷史。其辰光所開啟个信息，用希底結河个異象來象徵；此異象表明含勒第十、第十一搭第十二章裡向知識个增長。
And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel. Daniel 10:4.
正月二十四日，我在大河边，就是希底结河边。Daniel 10:4.
We will continue our consideration of the line of Nebuchadnezzar and Belshazzar in the next article.
阿拉会勒下一篇文章里，继续考察尼布甲尼撒同伯沙撒个世系。
“There is need of a much closer study of the Word of God. Especially should Daniel and the Revelation have attention as never before in the history of our work. We may have less to say in some lines, in regard to the Roman power and the papacy, but we should call attention to what the prophets and the apostles have written under the inspiration of the Spirit of God. The Holy Spirit has so shaped matters, both in the giving of the prophecy, and in the events portrayed, as to teach that the human agent is to be kept out of sight, hid in Christ, and the Lord God of heaven and His law are to be exalted.
“需要对上帝个道有更加亲近、更加深入个查考。尤其是《但以理书》同《启示录》，应当得到前所未有个重视，胜过我拉工作历史中任何时候。关于罗马权势同教皇制度，我拉在某些方面或者可以少讲一点；不过，我拉应当提醒人注意先知同使徒在上帝圣灵感动之下所写个话。圣灵无论在赐下预言辰光，还是在所描绘个事件当中，都已经这样安排一切，为要教训人：人类个代理者应当隐退于视线之外，藏在基督里；天上个主上帝同伊个律法，倒应当被高举。”
“Read the book of Daniel. Call up, point by point, the history of the kingdoms there represented. Behold statesmen, councils, powerful armies, and see how God wrought to abase the pride of men, and lay human glory in the dust. God alone is represented as great. In the vision of the prophet He is seen casting down one mighty ruler and setting up another. He is revealed as the monarch of the universe, about to set up His everlasting kingdom—the Ancient of days, the living God, the Source of all wisdom, the Ruler of the present, the Revealer of the future. Read and understand how poor, how frail, how short-lived, how erring, how guilty, is man in lifting up his soul unto vanity.
“读《但以理书》。逐点追想其中所表显列国个个历史。看哪，有政治家，有议会，有强盛军旅；也看见上帝怎样行事，叫人个骄傲降卑，叫人间荣耀归于尘土。惟独上帝被显为伟大。于先知个异象里，看见伊废黜一个强有力个统治者，又设立另一个。伊被启示为宇宙个君王，将要建立伊永远个国度——亘古常在者，永活个上帝，一切智慧个源头，现今个掌权者，将来之事个启示者。读罢，要明白：人若把伊个心高举归向虚妄，是何等贫乏，何等脆弱，何等短暂，何等谬误，何等有罪。”
“The Holy Spirit through Isaiah points us to God, the living God, as the chief object of attention—to God as revealed in Christ. ‘Unto us a child is born, unto us a son is given: and the government shall be upon His shoulder: and His name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace’ [Isaiah 9:6].
“圣灵借着以赛亚将我伲指向上帝，就个活个上帝，作为当最主要注意个对象——指向在基督里所启示个上帝。‘因为有一婴孩为我伲而生；有一子赐给我伲；政权必担在伊个肩头上；伊个名必称为奇妙、策士、全能个上帝、永在个父、和平个君’［以赛亚书 9:6］。”
“The light that Daniel received direct from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon have come to pass.
但以理直接对上帝所领受个亮光，特别是为着末后个这些日子所赐个。伊勒勒在乌莱河边同希底结河边——示拿国个两条大河边——所看见个异象，如今正在应验个过程当中；凡所预言个一切事，也快要都成就了。
“Consider the circumstances of the Jewish nation when the prophecies of Daniel were given. The Israelites were in captivity, their temple had been destroyed, their temple service suspended. Their religion had centered in the ceremonies of the sacrificial system. They had made the outward forms all-important, while they had lost the spirit of true worship. Their services were corrupted with the traditions and practices of heathenism, and in the performance of the sacrificial rites they did not look beyond the shadow to the substance. They did not discern Christ, the true offering for the sins of men. The Lord wrought to bring the people into captivity, and to suspend the services in the temple, in order that the outward ceremonies might not become the sum total of their religion. Their principles and practices must be purged from heathenism. The ritual service ceased in order that heart service might be revived. The outward glory was removed that the spiritual might be revealed.” Manuscript Releases, volume 16, 333, 334.
「且想但以理預言賜下辰光，猶太民族所處个景況。以色列民正陷擄掠之中，伊拉个聖殿已經毀壞，殿中个事奉也暫停。伊拉个宗教，本來係以獻祭制度个諸般禮儀做中心。伊拉將外面个形式看作極其緊要，倒失落了真實敬拜个精神。伊拉个事奉摻雜了異教个傳統同做法；伊拉行獻祭禮儀个辰光，並弗曾透過影兒望著本體。伊拉弗曾認出基督，就是為世人罪孽所獻个真祭物。主施行作為，將百姓交入擄掠之中，也使聖殿里个事奉停息，為著外面个禮儀弗致成為伊拉宗教个全部總和。伊拉个原則同實行，必須從異教之中得著潔淨。禮儀个事奉止息，為著叫心靈个事奉重新甦醒。外面个榮耀被挪去，為著叫屬靈个得以顯明。」《Manuscript Releases》，第16卷，333、334頁。