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.
尼布甲尼撒的第二個夢，標誌着「末時」，屆時有兩等敬拜者蒙召前來查考那於1798年被揭開封印的「知識增長」。其後，但以理亦被指明為伯提沙撒，藉此表明他乃上帝立約的子民，因為名字的更改，在預言上乃標誌一種立約的關係。尼布甲尼撒承認但以理有聖靈同在，並且根據他先前與但以理相處的經歷，他以為「沒有一樣隱祕的事」能使但以理為難，然而這夢的祕密卻實在使但以理為難。
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.
伯提沙撒啊，術士之長，我知道聖神明的靈在你裏面，沒有一樣奧祕能使你為難；請把我所看見之夢中的異象，和其講解告訴我。我在床上腦中的異象乃是這樣：我觀看，見地當中有一棵樹，極其高大。那樹漸長，而且堅固，高得頂天，從地極都看得見；樹葉華美，果子甚多，可作眾生的食物；田野的走獸伏在其蔭下，天空的飛鳥宿在其枝上，凡有血氣的都從其中得食。我在床上腦中的異象裏又觀看，見有一位守望者，就是一位聖者，從天而降。他大聲呼叫，這樣說：把這樹砍下，斫掉其枝子，搖落其葉子，拋散其果子；使走獸離開樹下，飛鳥離開枝上。然而樹根的殘幹仍要留在地內，用鐵和銅的箍圈住，在田野的嫩草中，讓天露滴濕它，使它與地上的走獸同分草地；使他的心改變，不再是人的心，給他一個獸的心，讓七期經過他。這事乃憑守望者的諭旨，這命令乃因聖者的話，為要叫活着的人知道：至高者在人的國中掌權，要將國賜與誰就賜與誰，也立極卑微的人執掌其上。這夢是我尼布甲尼撒王所看見的。現在，伯提沙撒啊，你要說明這夢的講解，因為我國中的一切哲士都不能叫我知道這夢的講解；惟獨你能，因聖神明的靈在你裏面。於是但以理，名叫伯提沙撒的，驚愕片時，心意驚惶。王說，伯提沙撒啊，不要因這夢和夢的講解驚惶。伯提沙撒回答說，我主啊，願這夢歸與恨惡你的人，這講解歸與你的仇敵。〈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.
但以理因這異夢及其講解而「心裏驚惶」，因他明白尼布甲尼撒可能會因這講解而被觸怒；然而，一旦尼布甲尼撒鼓勵他直言，但以理便向尼布甲尼撒發出那將要臨到之審判的警告。這將要臨到之審判的警告，乃是末時於1798年來到之第一位天使警告的象徵。
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.
於是但以理，即名伯提沙撒者，驚愕良久，心意煩亂。王說：「伯提沙撒啊，不要因這夢和夢的講解而驚惶。」伯提沙撒回答說：「我主啊，願這夢歸與恨惡你的人，這夢的講解歸與你的仇敵。」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「驚愕良久。」呢個「時辰」係「時辰」一詞喺《但以理書》中五次出現之一，而且喺《舊約》其他地方全無出現。喺呢度，佢代表一段時期：但以理作為明白知識增長嘅「智慧人」之表徵，預備發出第一位天使嘅警告；呢個警告宣告查案審判於1844年10月22日展開。 但以理對夢嘅講解，不單止包括對將臨之審判嘅宣告，亦包括呼籲尼布甲尼撒止息罪惡；呢一點表徵第一位天使所傳永遠嘅福音。呢個「時辰」喺預言上應當定位於末時，即1798年，嗰時第一位天使進入歷史。第一位天使於1798年進入歷史，正值上帝向北國施行報應之「七次」完結之時；呢「七次」乃由公元前723年開始。
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.
因為這些日子乃是報應的日子，為要應驗一切所記載的事。當那些日子，懷孕的和乳養嬰孩的有禍了！因為地上必有大災難，這百姓也必遭受震怒。他們要倒在刀劍之下，又要被擄到列國去；耶路撒冷要被外邦人踐踏，直到外邦人的日期滿了為止。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.
尼布甲尼撒要懷着獸嘅心而活，經歷神向以色列北國施行報應嘅時期，因為尼布甲尼撒乃係北方之王。路加喺指出耶路撒冷被踐踏終結之時，將同一段時期稱為「時候」（「外邦人的時候」），而且用複數形式表達。
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.
佢哋必倒喺刀劍之下，又要被擄到列國去；耶路撒冷要畀外邦人踐踏，直到外邦人的日期滿足。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.
喺《啟示錄》中，外邦人踐踏聖所同軍旅嘅時期，只係被標明為一千二百六十年，因為嗰度所強調嘅，只係教皇制迫害嘅時期。
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.
只是殿外的院子，你要撇下不用量度；因為這是交給外邦人的。他們要踐踏聖城四十二個月。我要賜權柄給我那兩個見證人，叫他們身穿麻衣，說預言一千二百六十日。啟示錄 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.
但以理畀尼布甲尼撒嘅警告信息，象徵嗰將要臨到之審判嘅警告。呢個警告信息嘅來臨，喺象徵上定位於1798年，亦即第一位天使來到，警告嗰臨近之查案審判嘅時候。對尼布甲尼撒所預言嘅審判，發生喺第四章之中「時辰」一詞第二次出現之處。
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.
呢一切都臨到尼布甲尼撒王。過了十二個月，佢在巴比倫王宮裏行走。王說：「呢大巴比倫唔係我用我權能的大力建造，作為王國的京都，為要顯我威嚴的榮耀嗎？」話還在王口中，就有聲音從天而降，說：「尼布甲尼撒王啊，有話對你說：國位已經離開了你。你必被趕離人群，你的居所必與田野的走獸同在；你必被迫食草如牛，且有七期要經過你，直等到你知道至高者在人的國中掌權，並將國賜與祂所願意賜與的人。」當時這話立刻應驗在尼布甲尼撒身上；佢被趕離人群，食草如牛，身體被天露滴濕，直到頭髮長長，好像鷹毛；指甲長長，如同鳥爪。 Daniel 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.
所預言嘅審判，正正喺尼布甲尼撒心高氣傲、自高自大嘅嗰「時辰」臨到。所預言嘅查案審判，亦喺上帝查案審判嘅「時辰」開始之時臨到。
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日上帝審判嘅「時辰」，產生咗兩等敬拜者；但以理書第十二章以「智慧人」同「惡人」嚟表徵佢哋，十個童女嘅比喻亦以「聰明」或「愚拙」嚟表徵佢哋；哈巴谷書第二章又以因信稱義嘅人嚟表徵佢哋，並且將佢哋同嗰啲顯出與尼布甲尼撒喺佢審判臨到嘅「時辰」所表現同一品格嘅人對照起來。
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，那心高氣傲的人，心不正直；惟義人必因信得生。哈巴谷書 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.
三條線中每一條所包含的兩個階級，乃係喺祂審判嘅「時辰」於1844年10月22日來到之時顯明出嚟；呢一點正係尼布甲尼撒受審判之「時辰」所預表嘅。1798年乃係「七次」之中「第一次」惱恨嘅終結，嗰時教皇制唔再亨通，因為佢受咗致命傷。
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.
王必任意而行；自高自大，超過一切神；又必向萬神之神說誇大奇異的話，且必亨通，直到忿怒完畢；因為所定的事必然成就。Daniel 11:36.
1844, was the end of the “last” indignation:
1844年，乃係「末後」惱怒嘅終結：
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.
他說：「看哪，我要使你知道那惱怒末後所要發生的事；因為到了所定的時候，結局就必來到。」但以理書 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.”
但以理書第四章首次使用「時辰」一詞，乃代表1798年；這乃是上帝向以色列北國所發「七倍」義憤之「第一次」的終結；也是末時第一位天使信息的來到；並且是尼布甲尼撒在「日子滿了」之時其「七倍」的終結。
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.
但以理書第四章中「時辰」一詞第二次嘅用法，係代表 1844 年；嗰一年正係對南國猶大施行「七期」之中「最後」忿怒嘅終結。嗰亦都係查案審判嘅來臨，以及尼布甲尼撒個人審判嘅來臨。
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.
第一章指出三步考驗過程嘅歷史，並標明第一位天使信息喺1840年8月11日所領受嘅能力。第四章表明第一位天使嘅信息喺1798年末時來到，並且要覆蓋喺第一章之上。第四章強調第一位天使嘅信息，以及其對臨近審判所發出嘅警告，並標明1844年10月22日，同埋第三位天使信息嘅來到。
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.
佢哋一同代表咗唔單止係復臨運動嘅開始，亦都係美國嘅開始。第一至第三章同樣論及復臨運動末後嘅歷史，以及美國嘅終局。第五章，同埋伯沙撒嘅見證，亦都同頭三章互相對應。
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.
第一章與第四章彼此對應，代表第一位天使嘅運動，以及喺一七九八年末時、但以理書被開啟時期嘅歷史。當時所被開啟嘅信息，乃以烏萊河異象作為象徵；此異象代表但以理書第七、八、九章之中所包含嘅知識增長。
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，有異象向我顯現，就是向我但以理顯現，是在先前向我顯現的那異象以後。我在異象中觀看；我觀看的時候，見自己在以攔省書珊宮中；我在異象中又觀看，見自己在烏萊河邊。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.
第一至第三章，與第五章相對應；代表第三位天使嘅運動，以及但以理書喺1989年被揭開封印時期嘅歷史。當時被揭開封印嘅信息，以希底結河嘅異象作為象徵；呢異象代表載於第十、十一同十二章之中知識嘅增長。
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，我喺大河邊，即係希底結河邊。〔但以理書 10:4〕
We will continue our consideration of the line of Nebuchadnezzar and Belshazzar in the next article.
我哋將會喺下一篇文章繼續探討尼布甲尼撒同伯沙撒嘅脈絡。
“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.
「我哋有需要更緊密噉研讀上帝嘅聖言。尤其係《但以理書》同《啟示錄》，喺我哋工作嘅歷史上，比起以往任何時候，都更應當受到重視。關於羅馬勢力同教皇制度，有啲方面我哋或者可以講少啲；但我哋應當使人注意先知同使徒喺上帝之靈嘅默示之下所寫嘅話。聖靈喺賜下預言，同埋喺所描繪嘅事件之中，已經如此安排一切，為要教導人：人嘅代理者應當被置於視線之外，藏喺基督裏面，而天上嘅主上帝同埋祂嘅律法，則應當被高舉。」
“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.
「要讀但以理書。將其中所表明諸國度嘅歷史，一點一滴噉喚起、陳明。睇吓當中嘅政治家、議會、強大嘅軍隊，又要睇見上帝點樣施行作為，使人嘅驕傲降卑，將人類嘅榮耀委於塵土。惟有上帝被表明為偉大。在先知嘅異象中，祂被見到廢去一個強盛嘅統治者，又興起另一個。祂被啟示為宇宙嘅君王，將要建立祂永遠嘅國度——亙古常在者、永活嘅上帝、一切智慧嘅泉源、現今嘅統治者、將來之事嘅啟示者。你要讀，並且明白：人將自己嘅心高舉歸向虛妄之時，係何等貧乏，何等脆弱，何等短暫，何等容易錯謬，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].
聖靈藉着以賽亞將我哋嘅注意引向上帝，嗰位永活嘅上帝，作為首要關注嘅對象——就係喺基督裏面所啟示嘅上帝。「因有一嬰孩為我哋而生；有一子賜給我哋；政權必擔在祂的肩頭上；祂名稱為奇妙、策士、全能的上帝、永在的父、和平的君」［以賽亞書 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.
但以理直接從上帝所領受嘅亮光，特別係為呢末後嘅日子而賜下嘅。佢喺烏萊河同希底結河——示拿地嘅大河——邊所見嘅異象，而家正喺應驗之中；所預言嘅一切事，都快將要成就。
“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.
「請思量：當但以理的預言賜下之時，猶太國的處境如何。以色列民正在被擄之中，他們的聖殿已被毀壞，殿中的事奉也已停止。他們的宗教乃以獻祭制度的各種禮儀為中心。他們把外在的形式看為至關重要，卻失去了真敬拜的精神。他們的崇事因外邦異教的遺傳與作法而敗壞；並且在履行獻祭之禮時，他們並沒有越過影兒而看到實體。他們沒有辨識基督，就是那為世人罪而獻上的真正祭物。主施行作為，使百姓被擄，並使聖殿中的崇事停止，為要使外在的禮儀不致成為他們宗教的全部總和。他們的原則和實行，必須從異教之中得潔淨。禮儀性的事奉止息了，為要使心靈的事奉得以復興。外在的榮耀被挪去，為要使屬靈的得以顯明。」《Manuscript Releases》，第16卷，333、334頁。