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.
第四章中尼布甲尼撒所象徵嘅事，實在令人驚嘆。佢嘅「七期」，預表咗異教（常獻的），同埋教皇制（荒涼可憎的罪過）踐踏聖所同軍旅嘅時期。
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.
其後，我聽見有一位聖者說話；又有另一位聖者對那說話的聖者說：「這關乎常獻的燔祭和施行荒涼的罪過，使聖所與軍旅都被踐踏的異象，要到幾時才應驗呢？」但以理書 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.
第十三節所提到對「聖所同軍旅」嘅踐踏，乃係代表「七個時期」，即係神兩次惱怒之中最後嗰一次；而尼布甲尼撒嘅「七個時期」則代表神兩次惱怒之中第一次嘅「七個時期」，但按預言而言，兩者都被表述為同一條線。
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.
我必將量度撒瑪利亞的準繩，和亞哈家之鉛錘，拉在耶路撒冷之上；我必擦淨耶路撒冷，好像人擦盤一樣，擦了之後，就把它翻轉倒轉。列王紀下 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，所講述嘅係神憤怒嘅第二條線，呢條線臨到南國猶大，始於公元前677年。尼布甲尼撒嘅「七期」，表徵神第一條憤怒之線，臨到北國以色列，始於公元前723年。尼布甲尼撒嘅「七期」表徵一千二百六十年異教踐踏聖所同軍旅，隨後又有一千二百六十年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.
教皇制度只不過係披上基督教自稱外衣嘅異教而已。可謂「受咗洗嘅異教」。天主教之中，冇任何事物能夠代表基督或基督教。世界曾經喺黑暗時代嘅歷史中認識到呢一個事實，但自從1798年以來，世界已經忘記咗。教皇權具有同異教一樣嘅心。其宗教同各宗教嘅儀式乃係完全相同。尼布甲尼撒所受「七期」嘅審判，乃在於佢被賜予獸嘅心。佢所得嘅獸心，乃係代表異教宗教嘅心，無論係赤裸裸嘅異教，抑或係披上天主教形式外衣嘅異教。懷愛倫姊妹指出，〈啟示錄〉第十二章中嘅龍乃係撒但；但從次一層意義而言，佢就係異教羅馬。
“Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.
「因此，龍固然主要係代表撒但，但喺次要嘅意義上，亦係異教羅馬嘅象徵。」《善惡之爭》，第 439 頁。
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.
尼布甲尼撒喺「七期」之中所代表嘅獸，先係龍嘅獸一千二百六十日，之後再係天主教嘅獸另一個一千二百六十日。到咗嗰啲日子嘅末了，尼布甲尼撒就成為美國嘅象徵，而美國最終就係假先知。按預言而論，尼布甲尼撒代表咗龍、獸同假先知；呢三重權勢構成屬靈巴比倫，並且帶領世界走向哈米吉多頓。尼布甲尼撒代表字面上嘅巴比倫，而正因如此，佢被用作末世屬靈巴比倫之三種權勢嘅象徵。
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.
為咗辨認啱啱所指出嘅象徵意義，首先重要嘅係要將尼布甲尼撒定位喺1798年，即係當「七期」結束、佢嘅國度得以復興嘅時候。喺我哋開始以更有系統嘅方式逐步查考但以理書第四章之前，我哋會先喺但以理書第四章確立呢個路標。
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.
喺1798年「末時」之際，但以理書被開啟；而嗰時呢卷書便成就咗佢嘅目的，將愈加增多嘅亮光彰顯出嚟，藉此試驗、潔淨，並產生兩等敬拜者。但以理書嘅開啟，標誌住嗰個以當時所啟示之真理為根據、分三個步驟進行之試驗過程嘅開始。
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.
他說：「但以理啊，你只管去，因為這些話已經隱藏封閉，直到末時。必有許多人使自己潔淨，成為潔白，且被熬煉；惟有惡人仍必行惡，一切惡人都不明白，惟獨智慧人必明白。」但以理書 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.
由但以理書同啟示錄所構成、那被揭開之書卷嘅預言性目的，乃係要試驗嗰一代喺呢書卷被揭開之歷史時期中仍然存活嘅人。喺但以理書第十二章，有三個時間預言被指出。第一個，係一千二百六十年，即係聖民嘅權能要被分散嘅時期。
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.
但你，但以理啊，要將呢啲話隱藏起來，將呢卷書封住，直到末時；必有多人來往奔走，知識就必增長。其時，我但以理觀看，見另有兩個人站立，一個喺河呢邊岸上，一個喺河嗰邊岸上。其中一個對那穿細麻衣、立喺河水之上的人說：「呢啲奇異嘅事，到幾時先至終結呢？」我聽見那穿細麻衣、立喺河水之上的人，向天舉起右手同左手，指着那活到永永遠遠者起誓，說：「要到一載、二載、半載；及至分散聖民權力嘅事完畢，呢一切事就都應驗了。」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.
第十二章另外兩段先知性時期，乃是一千二百九十日同一千三百三十五日。
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.
我聽見了，卻不明白；於是我說：「我主啊，這些事的結局將會如何呢？」他說：「但以理啊，你只管去吧；因為這些話已經隱藏封閉，直到末時。必有許多人使自己潔淨，成為潔白，且被熬煉；惡人仍必行惡，惡人中沒有一個能明白，惟獨智慧人必能明白。從除掉常獻的燔祭，並設立那行毀壞可憎之物的時候起，必有一千二百九十日。那等候並且來到一千三百三十五日的，這人便為有福。」但以理書 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…”
喺呢啲經文入面，「末時」兩次被提及，並且被界定為但以理嘅話語將要被開啟嘅時刻。喺「末時」作為被開啟對象嘅話語，乃係三段預言時期：一千二百六十（日子；即一載、二載、半載）、一千二百九十，同埋一千三百三十五。三段時期之中，有兩段被界定為「日子」。三段之中有兩段喺1798年結束，而第三段則喺1843年最末了嘅時候結束。正正就係喺1843年最末了嘅時候，因為經文話：「等到……嘅，便為有福。」
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.
「嚟到」一詞，意思即係接觸到。所以，凡等候，並且亦接觸到 1844 年第一日嘅人，便有福了。十個童女比喻中嘅遲延時期，係由米勒派歷史中第一次失望開始，而嗰次失望正正臨到 1843 年最後一日；而 1843 年最後一日，正正接觸到 1844 年第一日。等候嘅福分，係當遲延時期喺第一次失望開始之時就開始了。
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.
呢幾節經文仲有好多內容需要論及，但我哋喺呢度所考慮嘅重點，乃係但以理嘅先知性角色。但以理書——而但以理喺呢段經文中正係代表呢卷書——其目的，乃係當呢卷書被打開封印之時，產生一個三步驟嘅試驗過程。但以理曾被吩咐要行自己嘅路，直到末時；到嗰時，呢卷書就要被打開封印。本章嘅結論強調，當末時來到之際，將會有乜嘢事情發生。
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.
但你只管行你嘅路，直到末期；因為你必安歇，並且到咗日子嘅末了，你必站喺你所得嘅分上。但以理書 12:13。
The book of Daniel was to stand in its lot at the end of the prophetic days of Daniel.
但以理書要喺但以理預言之日子結束嘅時候，站立喺其本位之中。
“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.
「當上帝交託一個人去作一項特別工作時，他就當好像但以理一樣，站在自己嘅本位同崗位上，隨時準備回應上帝嘅呼召，隨時準備成全祂嘅旨意。」《Manuscript Releases》，第6卷，108頁。
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.”
到咗末時，即一七九八年，但以理站喺佢所得之分上；第十三節將此表述為「到了末期」。尼布甲尼撒被放逐嘅「七期」之終結，指出咗一七九八年，因為呢件事係喺「到了末期」完結。
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.
到了那些日子的末了，我尼布甲尼撒舉目望天，我的悟性便復歸於我；我就稱頌至高者，讚美尊崇那永活者；因為祂的權柄是永遠的權柄，祂的國度存到萬代。地上一切居民都算為虛無；祂在天上的萬軍之中，並在地上的居民中間，都照自己的旨意而行；無人能攔阻祂的手，或對祂說：「祢作甚麼呢？」那時我的理智也復歸於我；並且為我國度的榮耀，我的尊榮和光輝也復歸於我；我的謀士和大臣也來朝見我；我就在國中得以堅立，並且有極大的威嚴加增於我。現在我尼布甲尼撒讚美、尊崇、榮耀天上的王；祂所作的全都是真實，祂所行的也都公義；那行事驕傲的，祂能降為卑。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.”
「末後的日子」呢個表達，係指一七九八年嘅末時。嗰時，尼布甲尼撒喺佢嘅國中被建立起來；呢個國度已經唔再係異教同教皇制諸獸嘅歷史。喺嗰一個時點，尼布甲尼撒代表一個完全歸正咗嘅人；而藉此，佢亦代表《聖經》預言中喺一七九八年開始掌權嘅地獸。呢隻獸起初如同羔羊，雖然佢最終注定要好似龍咁發聲。佢代表嗰隻地獸；正如佢字面上嘅國度曾經統治七十個字面年一樣，嗰隻地獸亦要應驗以賽亞書第二十三章，統治七十個象徵年。呢個象徵體系係「無懈可擊」嘅。
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.
尼布甲尼撒象徵住《啟示錄》第十二章同第十三章所代表之三種勢力之間一個先知性嘅連結。喺嗰度，佢哋被指明為龍、海中上來嘅獸，同埋地中上來嘅獸。到咗《啟示錄》第十六章，佢哋又被指明為引領世界走向哈米吉多頓嘅三種勢力。尼布甲尼撒嘅「七期」，將呢三隻獸全部聯繫埋一齊，因為字面上嘅巴比倫說明屬靈上嘅巴比倫，而《但以理書》入面所載同一條預言線，亦喺《啟示錄》之中被承接起來，因為呢兩卷書彼此使對方臻於完全。
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.
尼布甲尼撒代表1798年，作為龍、獸同假先知之間一個預言性嘅連繫。1798年乃係第一位天使信息同米勒派歷史嘅「末時」。威廉．米勒蒙引導，將佢整個預言架構建立喺佢對異教主義之龍同天主教之獸嘅辨識之上；但佢並冇睇見美國就係從地上嚟嘅獸同假先知。佢能夠睇見1798年「末時」之前嘅歷史，但將來仍然尚屬將來。到咗1989年嘅「末時」，嗰三種權勢先至會被辨認出嚟。
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.
於1798年，對那龍與獸之先知性辨識的解封，乃由第七、八、九章中的烏萊河所表徵。於1989年，對那龍、獸與假先知之先知性辨識的解封，乃由第十、十一、十二章中的希底結河所表徵。尼布甲尼撒代表於1798年來到之第一位天使的運動，而他乃預表伯沙撒；伯沙撒則代表於1989年來到之第三位天使的運動。因此，第四章中尼布甲尼撒的第二個夢，乃代表第一位天使的信息。
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.
尼布甲尼撒嘅「七期」喺1798年，即「末時」之時，隨住那將臨之審判嘅警告信息來到，而告終結。到咗「日子滿足嘅末後」，佢成為一個歸正咗嘅人，因此象徵地獸嗰隻共和國之角，喺佢仍然似羔羊嘅時候。與此同時，佢亦象徵地獸嗰隻非拉鐵非時期新教之角。
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.
作為巴比倫嘅第一位王，佢預表巴比倫最後一位王伯沙撒。對佢嘅審判，乃由寧錄所受嘅審判所預表，而又進一步預表咗對伯沙撒嘅審判。對佢嘅審判，象徵調查審判於1844年10月22日嘅展開。
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，曉諭住在普天下各方、各國、各族嘅人：願你哋大享平安。我樂意將至高嘅神向我所行嘅神蹟奇事宣揚出嚟。佢嘅神蹟何其大！佢嘅奇事何其有能！佢嘅國係永遠嘅國；佢嘅權柄存到萬代。我尼布甲尼撒安居喺宮中，在殿內享福。我作了一夢，使我懼怕；我在床上所思念嘅，同我腦中所見嘅異象，使我驚惶。Daniel 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.”
呢個夢使尼布甲尼撒懼怕；而夢中嘅象徵，乃代表第一位天使永遠嘅福音，命令人要「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.
我又看見另一位天使飛在空中，有永遠的福音要傳給住在地上的人，就是各國、各族、各方、各民。佢大聲話：「應當敬畏上帝，將榮耀歸畀佢；因為佢施行審判嘅時候已經到咗。應當敬拜嗰位創造天地、海和眾水泉源嘅主。」啟示錄 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.
永遠嘅福音係一個三步驟嘅信息。第一步，如第一位天使所表明嘅，係敬畏上帝；第二步係將榮耀歸畀祂；第三步就由祂審判嘅時候所代表。「榮耀」代表品格，而喺寧錄背叛嘅故事當中，第二個「去吧」正係對嗰城同埋嗰座塔嘅品格作出查察之處。呢個係一個查案審判。教會同國家嘅結合就係獸像，而寧錄嘅第二步係喺顯明獸像；但永遠福音嘅第二步所產生嘅，乃係上帝品格嘅榮耀化，唔係寧錄嘅。
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.
尼布甲尼撒嘅懼怕，乃係第一個試驗嘅象徵，正如但以理揀選唔食巴比倫嘅膳食一樣，因為但以理敬畏上帝。第一位天使喺歷史上於1798年來到，其後於1840年8月11日得着能力。尼布甲尼撒嘅夢，將第一個信息嘅來到，定位於末時，即1798年。
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.
我見咗一個夢，使我懼怕；我在床上的思念，同我腦海中的異象，都使我煩擾。因此我下令，將巴比倫所有哲士帶到我面前，好叫他們將這夢的講解告訴我。於是術士、用法術的、迦勒底人，和占卜的，都進來了；我將那夢告訴他們，然而他們卻不能將夢的講解告訴我。直到最後，但以理來到我面前——他名叫伯提沙撒，是照我神的名而起的；他裏頭有聖神的靈。我就在他面前述說這夢，說：伯提沙撒啊，術士的領袖啊，因我知道聖神的靈在你裏頭，沒有任何奧祕能使你為難，請將我所見夢中的異象和夢的講解告訴我。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.
於1798年末時第一道信息嘅來臨，即由尼布甲尼撒嘅恐懼所預表者，標誌住《但以理書》當被揭開封印嘅時刻。
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.
但你，但以理啊，要隱藏這些話，封閉這書，直到末時：必有多人來往奔跑，知識就必增長。……他說：「但以理啊，你只管去，因為這些話已經隱藏封閉，直到末時。必有許多人得潔淨，成為潔白，且被熬煉；惟獨惡人仍必行惡；一切惡人都不明白，惟獨智慧人必明白。」但以理書 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.
當但以理書喺「末時」被解開封印之際，人就蒙召前來考察知識嘅增長，而呢個呼召最終產生咗兩類敬拜者。一類唔能夠明白，另一類則能夠明白。巴比倫嘅智慧人，即以「術士、用法術的、迦勒底人，和觀兆的」為代表者，唔能夠明白；但但以理卻明白。巴比倫嘅「智慧人」唔能夠明白，因此代表惡人；但以理則代表智慧人。
We will continue Daniel chapter four in the next article.
我哋將會喺下一篇文章繼續《但以理書》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.
「凡對上帝嘅工作不忠信嘅人，都係缺乏原則；佢哋嘅動機並唔具備一種品格，使佢哋喺一切情況之下都會揀選正確嘅事。上帝嘅僕人應當時刻感到自己係喺主人的眼目之下。那位曾察看伯沙撒褻瀆聖物之筵席嘅主，現今亦臨在於我哋一切機構之中，喺商人嘅帳房裏，喺私人工場之內；而嗰隻無血嘅手，記錄你哋嘅忽略，正如當日記錄嗰褻瀆上帝之王可怕審判一樣確實。伯沙撒所受嘅定罪，乃係用火焰般嘅文字寫下：『你被稱喺天平裏，顯出你虧欠。』如果你未能盡上上帝所賜予你嘅本分，你所受嘅定罪亦必如此。」《告青年書信》，229頁。