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.
尼布甲尼撒的第二个梦标志着“末时”的到来，那时两类敬拜者被呼召前来查考那在1798年被开启的“知识的增长”。随后，但以理也被称为伯提沙撒，从而表明他是上帝的约民，因为在预言中，改名标志着立约关系。尼布甲尼撒承认但以理有圣灵的同在，并且根据他过去与但以理的经历，他认为“没有奥秘”会难倒但以理；然而，这个梦的奥秘的确使但以理惊惶。
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，术士的首领，因为我知道在你里面有圣诸神的灵，并且没有奥秘能难倒你，求你把我所看见的梦中的异象和它的解释告诉我。我的床上脑中的异象是这样：我观看，见大地中央有一棵树，其高甚大。那树长大，而且坚固，其高直达天上，远至全地的尽头都能看见。它的叶子秀美，果实繁多，其中有食物可以供给众人；田野的走兽在其下得荫，天空的飞鸟栖在它的枝上，凡有血气的都由它得食。我在床上脑中的异象中观看，看哪，有一位守望者，就是一位圣者，从天上降下；他大声呼喊，说：砍倒这树，砍下它的枝子，抖落它的叶子，散尽它的果子；使走兽从它下面逃走，使飞鸟从它的枝上飞散。然而要在地上留下它根的树桩，用铁和铜的箍箍住，存在田间的嫩草中；任它被天露沾湿，让它的份与地上草中的走兽同在；使它的心从人的心改变，给它一个兽心；并让七个时候从它身上经过。这事乃照守望者的谕令而行，按圣者的话所发出的裁定，为要使活人知道，至高者在人的国中掌权，按自己的旨意把国赐给谁就赐给谁，并将其中最卑微的人立在其上。这梦是我尼布甲尼撒王所做的。现在你啊，伯提沙撒，把它的解释说出来，因为我国中一切的智慧人都不能把解释告诉我；但你能，因为在你里面有圣诸神的灵。于是，那名叫伯提沙撒的但以理，惊愕约一小时，思绪使他不安。王说：伯提沙撒，不要因这梦和它的解释而惊惶。伯提沙撒回答说：我主啊，愿这梦临到恨你的人，愿它的解释应验在你的仇敌身上。但以理书 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.
但以理因这梦及其解释而“困扰”，因为他明白尼布甲尼撒可能会因这解释而感到被冒犯；但一旦尼布甲尼撒鼓励他开口， 但以理便向尼布甲尼撒发出将要临到的审判的警告。那将要临到的审判的警告，象征着1798年末时到来之际出现的第一位天使的警告。
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.
那时，名叫伯提沙撒的但以理惊愕了约一小时，他的心意使他烦乱。王说：伯提沙撒，不要因这梦或其解释而忧扰。伯提沙撒回答说：我主啊，愿这梦临到恨恶你的人，这解释归于你的仇敌。但以理书 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“惊愕了一小时”。“小时”一词在《但以理书》中共出现五次，这是其中之一，而在旧约的其他书卷中并未出现。在这里，它代表但以理——他代表那些明白“知识的增多”的“智慧人”——预备发出第一位天使的警告的那段时期；这警告宣告调查审判将于1844年10月22日开启。但以理解梦不仅宣告将临的审判，也呼吁尼布甲尼撒离弃罪恶，这代表第一位天使的永远的福音。这“一小时”在预言上被定位于末时，即1798年，那时第一位天使进入历史。第一位天使在1798年进入历史，正当上帝对北国所施行的“七个时期”的报应结束之时；这报应始于公元前723年。
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.
因为这是报应的日子，使经上所写的一切都得以应验。在那些日子里，怀孕的和奶孩子的有祸了！因为那地将有大灾难，并且有忿怒临到这百姓。他们要倒在刀下，又被掳到各国去；耶路撒冷要被外邦人践踏，直到外邦人的时期满了。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.
尼布甲尼撒要在神的报应期间，带着兽的心生活；这报应是临到以色列北国的，因为尼布甲尼撒是北方的王。路加在标示耶路撒冷被践踏的终点时，把同一时期称为复数的“时候”（“外邦人的时候”）。
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.
他们要倒在刀下，又被掳到各国去；耶路撒冷要被外邦人践踏，直到外邦人的日期满了。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.
在《启示录》中，外邦人践踏圣所与军旅的时期被简单地界定为一千二百六十年，因为它只是强调教皇迫害的时期。
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.
但殿外的院子要撇在外面，不要丈量，因为它已经交给了外邦人；他们要践踏圣城四十二个月。我又要赐权柄给我的两位见证人，他们将披着麻衣说预言一千二百六十天。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.
但以理给尼布甲尼撒的警告信息，代表即将到来的审判之警告。那条警告信息的到来在象征意义上定位于1798年，那时第一位天使来到，警告临近的调查审判。对尼布甲尼撒所预言的审判发生在第四章中第二次使用“时辰”一词之处。
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.
这一切都临到尼布甲尼撒王。过了十二个月，他在巴比伦王宫里行走。王说：“这大巴比伦不是我凭自己大能所建为国都，为显我威荣的吗？”这话还在王口中，忽有声音从天上降下，说：“尼布甲尼撒王啊，这话是对你说的：你的国位离开你了。你必被人从人中驱逐，你的住处要与田野的兽在一处；人要使你像牛一样吃草，必有七期的时间经过你，直到你知道至高者在人的国中掌权，要把国赐给谁就赐给谁。”当时这话就应验在尼布甲尼撒身上；他被人从人中驱逐，像牛一样吃草，他的身体被天上的露水打湿，直到他的头发长得像鹰的羽毛，指甲像鸟的爪子。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.
预言过的审判，正是在尼布甲尼撒心里自高自大的那“时刻”临到。预言过的调查审判在上帝的调查审判“时刻”开始时临到。
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日神审判的“时刻”，产生了两类敬拜者：在但以理书第十二章中被称为“智慧人”与“恶人”，在十童女的比喻中也被称为“聪明的”或“愚拙的”，并且在哈巴谷书第二章中被描绘为因信称义的人；与之相对的，是那些在尼布甲尼撒的审判临到的“时刻”所显出同样品性的人。
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，他自高自大的心在他里面并不正直；惟有义人必因他的信得生。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.
三条线中的每一条线上那两类人，都在1844年10月22日他审判的“时辰”来到时显明出来，这正是尼布甲尼撒的“审判的时辰”所代表的。1798年是“七次”中“第一次”忿怒的结束，那时教皇权停止兴旺，因为它受了致命的创伤。
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；他必自高自大，超过所有的神，并用奇异的话攻击万神之神；他必行事亨通，直到忿怒完毕，因为所定的事必然成就。但以理书11:36。
1844, was the end of the “last” indignation:
1844年，是“最后”的愤怒之终结：
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.
他又说：看哪，我要使你知道在忿怒的末期将要发生的事，因为到了所定的时候，结局必至。但以理书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.”
在但以理书第四章中，“时辰”一词的首次使用，代表1798年；那是上帝对以色列北国“七个时期”忿怒中“第一次”的结束；也标志着末时第一位天使信息的到来；并且是尼布甲尼撒“七个时期”在“日子的末了”的结束。
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.
《但以理书》第四章中“hour”一词的第二次使用，代表1844年；那是针对犹大南国的“七次”之“最后”忿怒的终结。那也是调查审判的来临，以及尼布甲尼撒的个人审判。
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.
第一章阐明三步考验过程的历史，并标志1840年8月11日第一位天使信息的加力。第四章表明第一位天使的信息在1798年末时的到来，并应叠加在第一章之上。第四章强调第一位天使的信息及其对临近审判的警告，并标志1844年10月22日以及第三位天使信息的到来。
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.
它们共同代表的不仅是复临主义的开端，也代表了美国的开端。第一至第三章还涉及复临主义末期的历史，以及美国的终结。第五章以及伯沙撒的见证也与前面三章相一致。
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.
第一章与第四章相一致，它们代表第一位天使的运动，以及当末时在1798年来到、但以理书被解封之时的历史。那时被解封的信息以乌莱河的异象为象征，它代表着但以理书第七、第八和第九章中所包含的知识的增长。
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，我但以理又得了一个异象，是在先前所见异象之后。我在异象中观看；观看的时候，见我在书珊城的宫中，这城在以拦省。我又在异象中观看，见我在乌莱河边。但以理书 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.
第一至第三章与第五章相呼应，代表第三位天使的运动，以及1989年《但以理书》被解封时的历史。当时被解封的信息以希底结河的异象为象征，该异象代表着第十、十一和第十二章中所包含的知识的增长。
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，那河名叫希底结。但以理书 10:4。
We will continue our consideration of the line of Nebuchadnezzar and Belshazzar in the next article.
我们将在下一篇文章中继续考察尼布甲尼撒和伯沙撒的世系。
“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.
我们需要对上帝的话语进行更加深入的研究。特别是但以理书和启示录，理当获得我们事工历史上前所未有的关注。对于罗马势力和教皇制度，在某些方面我们可以少说一些，但我们应当使人注意先知和使徒在上帝的灵感动下所写的内容。圣灵在赐下预言以及在所描绘的事件中，都作了这样的安排：教导人要使人的器皿退居幕后，藏在基督里，而天上的主上帝和祂的律法应当被高举。
“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》。逐点回顾其中所代表的诸国历史。看哪，政治家、议会、强大的军队；且看神如何作为，降卑人的骄傲，使人的荣耀归于尘土。惟独神被显为伟大。在先知的异象中，人看见祂废去一位强大的统治者，又立起另一位。祂被显明为宇宙的君王，正要建立祂永恒的国度——亘古常在者、永生的神、一切智慧的源头、掌管现在者、启示未来者。读了便明白：当人把自己的心灵高举向虚妄时，他是何等贫乏、何等脆弱、何等短暂、何等迷误、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].
圣灵借着以赛亚把我们的目光引向神——那位永生的神——使他成为我们关注的首要对象；即在基督里所启示的神。 “因有一婴孩为我们而生，有一子赐给我们；政权必担在他的肩头上；他名称为奇妙、策士、全能的神、永在的父、和平的君”［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.
但以理从上帝直接领受的亮光，乃是特别为这末后的日子所赐的。他在示拿地的大河——乌莱河和希底结河——河边所见的异象，现正逐步应验；所预言的一切事件不久就都要应验了。
“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.
试想但以理的预言赐下之时，犹太民族的处境。以色列人正处在被掳之中，他们的圣殿已被毁坏，圣殿的礼仪也被暂停。他们的宗教以献祭制度的礼仪为中心。他们把外在的形式看得至关重要，却失去了真正敬拜的精神。他们的礼仪被异教的传统和做法所玷污，在履行献祭礼时，他们没有越过那影儿看见实体。他们没有认出基督，这位为人类罪孽所献上的真正祭物。主施行作为，使百姓陷入被掳，并暂停圣殿中的礼仪，免得外在的礼仪成为他们宗教的全部。他们的原则和实践必须被洁净，除去异教的成分。礼仪性的事奉停止，是为使内心的事奉得以复兴。外在的荣耀被挪去，好使属灵的得以显明。《文稿发布》，第16卷，第333、334页。