Daniel chapter two represents the second angel of Revelation fourteen. As such it represents the second of three tests, that are represented as a dietary test, followed by a visual test, and concludes with a litmus test. All three of those tests, which are also prophetic waymarks, exist in the first angel’s message of Revelation fourteen. As with the first angel of Revelation fourteen, Daniel chapter one also possesses each of those three tests.
但以理书第二章代表启示录第十四章的第二位天使。因此，它代表三项考验中的第二项，这三项考验依次表现为：饮食的考验，其次是视觉的考验，最后以试金石式的考验作结。这三项考验同时也是预言性的路标，都存在于启示录第十四章第一位天使的信息之中。正如启示录第十四章的第一位天使一样，但以理书第一章也具备这三项考验。
The second test, or the second angel’s message, begins at the end of the first test. Chapter two follows chapter one. The conclusion of the second test begins the third test back-to-back. The period of time represented by the second test was symbolized by the seventy years of Daniel’s captivity, which began with the conquering of Jehoiakim and concluded at the decree of Cyrus. As the end of those seventy years approached, Daniel recognized through God’s prophetic Word that the end was about to arrive.
第二次考验，或第二位天使的信息，始于第一次考验的结束。第二章接在第一章之后。第二次考验的结束紧接着开启第三次考验。第二次考验所代表的时期，以但以理被掳的七十年为象征；这一时期始于约雅敬被征服，终于古列下诏。随着那七十年末期的临近，但以理借着神的预言之话认出终结即将来到。
In the first year of Darius the son of Ahasuerus, of the seed of the Medes, which was made king over the realm of the Chaldeans; 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 9:1, 2.
玛代族亚哈随鲁的儿子大利乌被立为迦勒底人之国的王的第一年；在他作王的第一年，我但以理从书卷上明白，耶和华的话曾临到先知耶利米，论到年数：耶路撒冷的荒凉要满七十年。 但以理书 9:1-2
Daniel is representing God’s people in the last days that recognize the symbolic meaning of the seventy years of captivity, and that recognition takes place shortly before the seventy symbolic years end. God’s people have correctly understood the seventy-year captivity, but what Daniel is representing is the understanding that those seventy years represent the prophetic period from September 11, 2001, unto the Sunday law. For Daniel, those years ended at the decree of Cyrus, which in the last days represents the Sunday law in the United States.
但以理代表末时上帝的子民，他们认识到被掳七十年的象征意义，而且这种认识发生在象征性的七十年结束之前不久。上帝的子民已经正确理解了七十年的被掳，但但以理所代表的是一种明白：这七十年代表从2001年9月11日直到主日法令的预言时期。对但以理而言，那些年在古列颁布谕令时结束；而在末后的日子里，这道谕令预表美国的主日法令。
Shortly before the Sunday law, God’s people are awakened to the prophetic understanding represented by the symbolic seventy years. Those symbolic years began with Jehoiakim, who represents September 11, 2001, when, with the arrival of Islam of the third Woe, the mighty angel of Revelation eighteen, descended and announced the fall of Babylon. The fall of Babylon represents the second angel’s message, and on September 11, 2001, the second testing period began for those who ate the hidden book that was in the angel’s hand. That period, represented by the symbolic seventy years, continues through to the Sunday law.
在星期日法令颁布之前不久，上帝的子民被唤醒，对那由象征性的七十年所代表的预言有了认识。那些象征性的年岁始于约雅敬；他代表2001年9月11日。那时，随着第三样祸灾——伊斯兰——的到来，启示录十八章中那位大有权柄的天使降下，宣告巴比伦倾倒。巴比伦的倾倒代表第二位天使的信息，而在2001年9月11日，对于那些吃了天使手中隐藏的书卷的人，第二个考验时期开始了。这个由象征性的七十年所代表的时期一直持续到星期日法令。
As the end draws near, as typified by Daniel in the first year of Darius, God’s people are awakened to the test of the image of the beast. They have previously understood some of the truths associated with the test of the image of the beast, but the portion they come to understand just before the end of the prophetic period of the second angel, has been hidden in darkness. As Daniel studied God’s prophetic Word, and then became aware of the significance of the seventy years, he was led to prayer, just as he had been led to prayer when he became aware of the life-or-death threat of Nebuchadnezzar concerning his image-dream. In Daniel chapter nine, as in Daniel chapter two, as Daniel prayed, he received prophetic light.
当末期临近之时，正如大流士元年但以理所预表的那样，上帝的子民被唤醒，去面对兽像的考验。他们先前已经明白了一些与兽像的考验相关的真理，但在第二位天使的预言时期结束之前他们才会明白的那一部分，一直隐藏在黑暗中。当天但以理研读上帝的预言话语，并意识到那七十年的意义时，他被引导去祷告；正如当他意识到尼布甲尼撒关于大像之梦所发出的生死威胁时，他也被引导去祷告一样。在但以理书第九章中，正如在第二章中一样，当但以理祷告时，他得到了预言的亮光。
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. Daniel 9:21, 22.
我正祷告说话的时候，先前在异象中所见的那人加百列，奉命迅速飞来，约在献晚祭的时候按手在我身上。他指教我，与我交谈，说：但以理啊，我现在出来要使你有智慧、有聪明。但以理书9:21、22。
The “skill and understanding” given to Daniel as he prayed aligns with his prayer in chapter two.
当但以理祷告时赐给他的“智慧与明白”，与他在第二章的祷告相一致。
Then Daniel went to his house, and made the thing known to Hananiah, Mishael, and Azariah, his companions: That they would desire mercies of the God of heaven concerning this secret; that Daniel and his fellows should not perish with the rest of the wise men of Babylon. Then was the secret revealed unto Daniel in a night vision. Then Daniel blessed the God of heaven. Daniel 2:17–19.
于是但以理回到家里，将这事告诉他的同伴哈拿尼雅、米沙利和亚撒利雅，叫他们为这奥秘向天上的神求怜悯，免得但以理和他的同伴与巴比伦其余的哲士一同灭亡。于是这奥秘在夜间的异象中给但以理显明。于是但以理称颂天上的神。但以理书 2:17-19。
Line upon line, Daniel’s two prayers are the same prayer. Both are given during history that symbolically represents the visual test of the second angel, that transpires between September 11, 2001, and the soon-coming Sunday law. With the impending death threat of Nebuchadnezzar and the prophetic knowledge of both Jeremiah’s seventy years and the oath of Moses’ seven times, Daniel prays the Leviticus twenty-six prayer, while asking that God would reveal to him the final prophetic secret of Bible prophecy. The secret that John identifies as the Revelation of Jesus Christ.
一行又一行，但以理的两次祷告其实是同一个祷告。二者都出现在一段历史中，这段历史在象征上代表第二位天使的视觉考验，发生在2001年9月11日与即将到来的星期日法令之间。面对尼布甲尼撒迫在眉睫的处死威胁，并且认识到耶利米的七十年与摩西“七倍”誓言这两项预言，但以理便献上了利未记二十六章的祷告，同时恳求上帝向他揭示圣经预言中最终的先知性奥秘——那个约翰称之为“耶稣基督的启示”的奥秘。
In chapter nine, Daniel is located at the transition of two kingdoms. Babylon has just fallen to the Medes and Persians, for it is the first year of Darius, thus placing God’s people in the last days at the point of transition that was marked in the movement of the first angel and also the movement of the third angel.
在第九章中，但以理身处两个王国交替的关口。巴比伦刚刚陷落在玛代人与波斯人手中，因为那是大利乌元年；从而把末世的上帝子民置于一个过渡点上，这个过渡点正是第一位天使的运动以及第三位天使的运动所标志的。
The Philadelphian Millerite movement transitioned unto Laodicea in 1856, and the Laodicean movement of Future for America, transitions to the Philadelphian movement at the end of the three and a half days of being dead in the street of Revelation chapter eleven. The test that was failed with the Philadelphian movement of the Millerites from 1856 until 1863, was in relation to the doctrine of the “seven times.”
米勒派的非拉铁非运动在1856年转变为老底嘉；而Future for America的老底嘉运动，则在启示录第十一章中在街上死去三日半的末了，转变为非拉铁非的运动。米勒派的非拉铁非运动在1856年至1863年间未能通过的考验，涉及“七次”的教义。
The test for the Laodicean movement of Future for America is in relation to the necessity of recognizing their scattered condition, and then entering into the Leviticus twenty-six prayer and experience. Daniel was at the transition time between Babylon and the Medo-Persian empires, and just before the end of the period of seventy years that is marked by the decree of Cyrus. The seventy years is the context for Daniel’s prayer, and the seventy years represents Moses’ “seven times.” Both of Daniel’s prayers align with the transition time that is marked by the “seven times” in the movement of the first angel, and also in the movement of the third angel.
“美国的未来”的老底嘉运动所面对的考验，在于必须认识到他们被分散的处境，然后进入利未记二十六章的祷告与经历。但以理处在巴比伦与玛代-波斯帝国之间的过渡时期，并且就在以古列的诏令为标志的七十年时期将要结束之前。这七十年是但以理祷告的背景，而这七十年代表摩西所说的“七次”。但以理的两次祷告，都与第一位天使的运动和第三位天使的运动中由“七次”所标示的过渡时期相一致。
The “secret” which is revealed to Daniel is the revelation of Nebuchadnezzar’s image. The “secret” of Nebuchadnezzar’s image in the last days is that it represents eight kingdoms, not four. In the previous articles that are in the category, “The Eighth is of the Seven“, this truth has already been presented. Within that secret is the revelation of the point of transition when the eighth arrives, that is of the seven. The “secret” of the image of Nebuchadnezzar is the confirmation of the resurrection of the horn of true Protestantism and the horn of Republicanism. Both those resurrections identify that each horn is the eighth, but is of the seven; and the transition from the sixth unto the eighth of both horns takes place in the prophetic context of a test associated with Moses’ “seven times.” The transition takes place as represented by Daniel, just before the decree of Cyrus, which represents the Sunday law decree in the United States. Then at the Sunday law, in rapid movements, the deadly wound of the papacy is healed as the papacy becomes the eighth head that is of the seven, as it too, goes through a prophetic transition, as represented by Nebuchadnezzar’s image of Daniel chapter two.
向但以理揭示的“奥秘”，就是关于尼布甲尼撒之像的启示。尼布甲尼撒之像在末后的“奥秘”，在于它所代表的不是四个国度，而是八个国度。在此前归入“第八出于那七”这一分类的文章中，这一真理已经呈现。该奥秘之中，还启示了当那“第八”（出于那七）到来之时的转换节点。尼布甲尼撒之像的“奥秘”，是对真正的新教之角与共和主义之角复活的印证。这两次复活都表明，每一只角都是“第八”，却又“出于那七”；而两只角从第六到第八的转变，是在与摩西所说的“七次”相关的一场考验的预言背景中发生的。这一转变，正如但以理所预表的，发生在古列谕令颁布之前不久；而古列的谕令预表美国的星期日法令。随后，在星期日法令之时，事态迅速推进：当教皇制度成为“第八个头”、却又“出于那七”之时，它的“致命伤”得以医治；它也经历一个预言性的转变，正如但以理书第二章中尼布甲尼撒之像所预表的那样。
Therefore Daniel went in unto Arioch, whom the king had ordained to destroy the wise men of Babylon: he went and said thus unto him; Destroy not the wise men of Babylon: bring me in before the king, and I will shew unto the king the interpretation. Then Arioch brought in Daniel before the king in haste, and said thus unto him, I have found a man of the captives of Judah, that will make known unto the king the interpretation. The king answered and said to Daniel, whose name was Belteshazzar, Art thou able to make known unto me the dream which I have seen, and the interpretation thereof? Daniel 2:24–26.
于是但以理进去见王所派要灭绝巴比伦哲士的亚略，对他说：“不要灭绝巴比伦的哲士。请你领我到王面前，我要将这梦的讲解告诉王。”于是亚略急忙领但以理到王面前，对王说：“我在犹大被掳的人中找着一人，他要将这梦的讲解告诉王。”王对但以理（名叫伯提沙撒）说：“你能将我所见的梦和梦的讲解告诉我吗？”但以理书 2:24-26。
Once Daniel has been given the secret, both his names are referenced, identifying that he represents the covenant people, who in the last days have just transitioned into the Philadelphian movement of the one hundred and forty-four thousand. He manifests the character of God’s servant by asking that no one would be murdered due to their inability to understand the “secret.” His character is contrasted with Arioch, a servant of Nebuchadnezzar who seeks credit with the king for finding Daniel. Daniel then identifies the distinction between the true prophetic manifestation and that of the Babylonian wise men, when he answers Nebuchadnezzar’s question with a question, and then unlike Arioch, does not take advantage of his understanding of the “secret” to promote himself, but instead exalts the God of heaven.
当但以理领受了这“奥秘”之后，他的两个名字都被提及，这表明他代表着立约的子民，而这群人在末后的日子里刚刚转入十四万四千人的腓拉铁非运动。他请求不要因人不能明白这“奥秘”而处死任何人，从而显明了神仆人的品格。他的品格与尼布甲尼撒的臣仆亚略形成对比；亚略为“找到但以理”而向王邀功。随后，但以理以反问回答尼布甲尼撒的问题，从而指出真正的先知性彰显与巴比伦智者的区别，并且他不同于亚略，并未借着自己明白这“奥秘”而抬高自己，反而高举天上的神。
Daniel answered in the presence of the king, and said, The secret which the king hath demanded cannot the wise men, the astrologers, the magicians, the soothsayers, shew unto the king; But there is a God in heaven that revealeth secrets, and maketh known to the king Nebuchadnezzar what shall be in the latter days. Thy dream, and the visions of thy head upon thy bed, are these. Daniel 2:27, 28.
但以理在王面前回答说：“王所问的那奥秘，哲士、占星家、术士、占卜者都不能把它告诉王；但天上有一位神，显明奥秘，把末后的日子将要发生的事指示尼布甲尼撒王。你的梦和你在床上脑中所得的异象就是这些。”但以理书 2:27、28。
Daniel starts his presentation of the “secret,” by identifying it as a “secret” that explains what shall be in the latter days. The secret of the hidden history of the seven thunders identifies what shall be in the latter days. Nebuchadnezzar’s image is an element of the latter-day secret that is unsealed just before probation closes. It is revealed just before probation closes in the transition time when both horns of the earth beast become the eighth that is of the seven, as represented by Daniel in the first year of Darius.
但以理在开始陈述这“奥秘”时，先将它界定为一个说明末后日子将要发生之事的“奥秘”。七雷那段隐藏历史的奥秘指出末后日子将要发生什么。尼布甲尼撒的像，是那在恩典期结束前不久被解封的末时奥秘中的一个要素。它在恩典期结束前的过渡时期被揭示——那时地上来的兽的两只角成为“属七之第八”，正如但以理在大流士元年所表征的那样。
As for thee, O king, thy thoughts came into thy mind upon thy bed, what should come to pass hereafter: and he that revealeth secrets maketh known to thee what shall come to pass. But as for me, this secret is not revealed to me for any wisdom that I have more than any living, but for their sakes that shall make known the interpretation to the king, and that thou mightest know the thoughts of thy heart. Daniel 2:29, 30.
王啊，你在床上，心里想到后来将要发生的事；那显明奥秘的，已把将要成就的事指示你。至于我，这奥秘显明给我，并不是因为我比任何活人更有智慧，乃是为使解释得以告诉王，并使你知道你心中的意念。 但以理书 2:29、30。
Daniel establishes the truth with a second witness to the fact that Nebuchadnezzar’s dream is about the latter days, when he says, “he that revealeth secrets maketh known to thee what shall come to pass,” “hereafter.” Then Daniel identifies that the secret was not given for him, or because he had any superior wisdom than any other human being, but that the “secret” was given to Nebuchadnezzar “for their sakes that shall make known the interpretation.” The “secret” was given for those who would present the “interpretation” of the dream to the spiritual king of Babylon in the last days. The secret was specifically given for the one hundred and forty-four thousand, for the “secret” is for those in the last days that proclaim the final fall of Babylon. Then Daniel reveals the image-dream that had been hidden in darkness, and that produced the life-or-death test.
当他说“显明奥秘的，已将后来将要发生的事指示你”时，但以理以第二个见证证实了尼布甲尼撒之梦乃关乎末后的日子这一事实。随后但以理指出，这个“奥秘”的赐下并不是为了他自己，也不是因为他比任何人更有卓越的智慧，而是赐给尼布甲尼撒，“为那些将要把讲解传明的人之故”。这个“奥秘”是为那些要在末后的日子把这梦的“讲解”呈给属灵的巴比伦之王的人而赐下的。这个奥秘尤其是为那十四万四千人而赐，因为这“奥秘”是给那些在末后的日子宣告巴比伦最终倾倒的人。然后，但以理揭示了那隐藏在黑暗中、并引发生死考验的“像之梦”。
Thou, O king, sawest, and behold a great image. This great image, whose brightness was excellent, stood before thee; and the form thereof was terrible. This image’s head was of fine gold, his breast and his arms of silver, his belly and his thighs of brass, His legs of iron, his feet part of iron and part of clay. Thou sawest till that a stone was cut out without hands, which smote the image upon his feet that were of iron and clay, and brake them to pieces. Then was the iron, the clay, the brass, the silver, and the gold, broken to pieces together, and became like the chaff of the summer threshingfloors; and the wind carried them away, that no place was found for them: and the stone that smote the image became a great mountain, and filled the whole earth. This is the dream; and we will tell the interpretation thereof before the king. Daniel 2:31–36.
王啊，你看见一座大像。这大像光辉极其耀眼，立在你面前；其形状令人可畏。这像的头是精金，胸膛和双臂是银，腹和大腿是铜，两腿是铁，脚是半铁半泥。你观看，直到有一块非人手凿出来的石头，打在这像那铁与泥的脚上，将它们砸得粉碎。于是铁、泥、铜、银、金都一同被砸得粉碎，好像夏天禾场上的糠秕，被风吹散，无处可寻；而打碎那像的石头却变成一座大山，充满全地。这就是那梦；我们要在王面前把它的解释说出来。但以理书 2:31-36。
Nebuchadnezzar’s dream identified the kingdoms of Bible prophecy from his time until the last days, when the one hundred and forty-four thousand, represented by Daniel in his presentation to Nebuchadnezzar, and by the stone that was cut out without hands, that destroy the earthly kingdoms represented in the image, which then becomes a mountain that fills the whole earth. The dream was about the latter days, at the prophetic transition point when the one hundred and forty-four thousand have the last prophetic secret revealed unto them.
尼布甲尼撒的梦指明了从他那个时代直到末后的日子，圣经预言中的各个国度；到那时，十四万四千人——他们在但以理于尼布甲尼撒面前的陈述中由但以理所代表，也由那块非人手所凿出来的石头所象征。那块石头摧毁那像所代表的地上诸国，随后变成充满全地的大山。这个梦关乎末后的日子，指向那预言性的转折点：就在那时，最后一个预言的奥秘将向十四万四千人显明。
As the ensign of the true Protestant horn, they then carry the message of the third angel to a dying world. That message swells to a loud cry at the Sunday law in the United States, when the mark of the beast is enforced. Before that decree, those represented by Daniel in the latter days, are to be confronted by the image of the beast test. That test is a visual test, and requires that the movements that produce the Sunday law decree be seen by those represented by Daniel. They are tested to find out if they have chosen the divine methodology which allows them to see the image test that is hidden in darkness. Their test involves personal humiliation and confession. It involves an acknowledgment that Daniel was given understanding in dreams and visions, for if they refuse to hear Daniel’s voice crying in the wilderness, it is as those who in Christ’s days rejected the message of John the Baptist.
作为真正的新教之角的旗帜，他们便把第三位天使的信息传给这个垂死的世界。那信息在美国的星期日法令之时、当兽的印记被强制实施时，发展为大呼喊。在那道法令之前，末后的日子里由但以理所代表的人，将要面对兽像的考验。那考验是一个可见的考验，并要求但以理所代表的人看见催生星期日法令的诸般运动。他们受试验，是要看他们是否选择了上帝的方式，使他们能够看见隐藏在黑暗中的兽像考验。他们的考验涉及个人的谦卑与认罪，也涉及承认但以理蒙赐对梦与异象的理解；因为若他们拒绝听见在旷野呼喊的但以理的声音，他们就如同基督时代那些拒绝施洗约翰信息的人。
Sister White informs us that the books of Daniel and Revelation complement each other, and the word “complement” which she uses means to bring to perfection. At the end of July, 2023, the Lion of the tribe of Judah began unsealing the Revelation of Jesus Christ as He had promised to do just before probation closed. In doing so, He identified biblical truths that had previously been correctly understood, but that now were to be understood in the setting of the last days.
怀特姐妹告诉我们，《但以理书》和《启示录》彼此相辅相成，而她所使用的“complement”一词，意为使之达到完全。到2023年7月底，犹大支派的狮子照着祂曾应许要在试炼期结束之前所做的那样，开始揭开耶稣基督的启示的封印。如此行时，祂指明了那些先前已被正确理解、但如今要在末后的日子的背景中来理解的圣经真理。
One of those truths is the two witnesses of Revelation eleven. Another is the history that is the perfect fulfillment of the “seven thunders” of Revelation ten. He has brought forth truths from the sacred reform lines that speak to the disappointment of July 18, 2020. He has used the four waymarks that are in each of the sacred reform lines, that illustrate the history of the empowerment of the first message until the judgment, in a fashion that heretofore was never recognized. Daniel chapter two brings many of these concepts to perfection, though these profound truths are hidden in darkness to those who refuse to eat the methodology identified as Alpha and Omega.
其中一个真理是启示录第十一章的两个见证人。另一个是完全应验启示录第十章“七雷”的那段历史。他从神圣的改革线中提出了针对2020年7月18日那场失望的真理。他以一种此前从未被认识的方式，使用每一条神圣改革线中都包含的四个路标，来描绘从第一信息得着能力直到审判的历史。但以理书第二章使其中许多概念臻于完善，然而，对于那些拒绝“吃”名为阿尔法与欧米伽的方法论的人来说，这些深奥的真理仍隐藏在黑暗之中。
In closing out this study of Daniel chapter two, we will summarize and connect some of the truths and waymarks that are brought to perfection by Daniel chapter two. In doing so, we are identifying that the secret that was revealed to Daniel in the night vision represents these very truths.
在结束对《但以理书》第二章的研究时，我们将总结并联系一些借着该章得以成全的真理与路标。这样做时，我们认识到，那在夜间异象中向但以理所启示的奥秘正代表这些真理。
We will set forth the summary and conclusion in the next article.
我们将在下一篇文章中阐述总结与结论。
“The Lord has His appointed agencies to meet men in their errors and backslidings. His messengers are sent to bear a plain testimony to arouse them from their sleepy condition and to open the precious words of life, the Holy Scriptures, to their understanding. These men are not to be preachers merely, but ministers, light bearers, faithful watchmen, who will see the threatened danger and warn the people. They must resemble Christ in their earnest zeal, in their thoughtful tact, in their personal efforts—in short, in all their ministry. They are to have a vital connection with God, and are to become so familiar with the prophecies and the practical lessons of the Old and the New Testament that they may bring from the treasure house of God’s word things new and old.” Testimonies, volume 5, 251.
“主为应付人们的错误和背道，设立了祂所指定的器皿。祂差遣祂的使者传递明白的见证，使他们从沉睡的光景中苏醒，并向他们的悟性开启生命之道——圣经——的宝贵话语。这些人不只是传道人，而是牧者、持光者、忠信的守望者，能看见逼近的危险并警戒众人。他们在恳切的热忱上、在周到的机智上、在亲身的努力上——总之，在一切事奉上——都必须像基督。他们要与上帝保持生命的联结，并且对旧约和新约中的预言与实际的教训极其熟悉，好使他们能从上帝话语的宝库中取出新旧的珍宝。”《证言》第五卷，第251页。