In chapters seventeen and eighteen of Revelation an angel brings the vision of the judgment of the papacy to John. In the breakdown of her ultimate judgment the kingdoms of Bible prophecy are represented.
《啟示錄》第十七章搭第十八章裡，一位天使將關於教皇制受審判個異象帶畀約翰。喺對其最終審判個分解當中，聖經預言裡個列國政權得着咾表明。
And here is the mind which hath wisdom. The seven heads are seven mountains, on which the woman sitteth. And there are seven kings: five are fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short space. And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. Revelation 17:9–11.
该搭是有智慧个心思。其七个头，就是七座山，妇人坐勒其浪。也有七个王：五个已经倒落，一个还勒，另一个还呒没来到；到伊来到个辰光，必须暂时存留一歇。曾有、如今呒没个兽，就是第八个；伊也出于其七个，并且归于沉沦。启示录 17:9–11。
John had been spiritually conveyed to 1798, where he is instructed that the seven heads on the beast that carried the papal woman were seven kings. A king is a kingdom, and a kingdom is also a head in Bible prophecy. In 1798, five kingdoms had fallen and one was then ruling. A seventh kingdom was yet future, and it was represented by ten kings. Then John was informed that the eighth kingdom was the papal beast, that was of the seven. The papacy was the fifth kingdom, and it had received a deadly wound, so that when its deadly wound is healed, it then becomes the eighth head that is of the seven.
约翰灵里被带到1798年，㑚辰光伊受指示，晓得驮住教皇淫妇个兽身浪个七个头，就是七个王。一个王就是一个国；而一个国，勒《圣经》预言里，也就是一个头。到1798年，五个国已经倾倒，一个国当时正在掌权。第七个国还勒将来，并且伊是用十个王来表明个。后来又有话告知约翰，第八个国就是教皇个兽，也就是出于七者之一个。教皇制度是第五个国，并且伊曾受过致命个伤；所以当伊个致命伤得着医好个辰光，伊就成为那出于七者之一个第八个头。
In Daniel two the first four kingdoms are Babylon, Medo-Persia, Greece and Rome. Those four literal kingdoms also represent four spiritual kingdoms, and together they identify the eight kings, or heads of Revelation seventeen, for Jesus always illustrates the end of a thing with the beginning of a thing. Daniel chapter two, is the first mention of the kingdoms of Bible prophecy, and Revelation seventeen is the last, so they must agree, for God never changes.
《但以理書》第二章裡向，頭四個國度是巴比倫、瑪代波斯、希臘佮羅馬。此四個實在个國度，也代表四個屬靈个國度；佢拉合起來，就指出《啟示錄》第十七章个八個王，抑是八個頭，因為耶穌總是用一件事个起頭來說明一件事个末了。《但以理書》第二章，是《聖經》預言裡向頭一擺提著國度；《啟示錄》第十七章是末一擺，所以兩者一定著相合，因為上帝永遠弗改變。
The fifth kingdom that had fallen in 1798, was spiritual Babylon, the papacy. The sixth kingdom that was in power in 1798, was the two-horned kingdom that had been typified by the two-horned kingdom of the Medes and Persians. The seventh kingdom, which consists of ten kings, who in 1798 had not yet come, is the one-world government, that had been typified by Greece, the one-world government of Alexander the Great. The eighth head, who was of the seven was the fifth kingdom that had a deadly wound, yet lived again when the deadly wound was healed.
第一個喺1798年已經傾倒个第五國，乃是屬靈个巴比倫，就是教皇制。第六國，就是喺1798年執掌權柄个國度，乃是兩角个國，先前已由瑪代波斯个兩角國所預表。第七國，由十王組成；彼等喺1798年尚未來到，這就是一個世界政府，先前已由希臘——亞歷山大大帝个一個世界政府——所預表。第八個頭，乃是出於七者之一个那位，就是第五國；彼曾受致命傷，然而及至致命傷得醫治，仍舊復活。
The judgment of the great whore occurs in the “hour” of the Sunday law crisis, that is a period of time beginning with the Sunday law in the United States and continuing through history until human probation closes. In that “hour,” which in Daniel is identified as “the days of these kings”, God will set up His kingdom. In that “hour” the latter rain is being poured out.
个大淫妇个审判，发生勒星期日法案危机个“一时”当中；就是说，自美利坚合众国设立星期日法案起头，一直延续到历史终结、人类恩门关闭个一段时期。勒该“一时”当中，照《但以理书》所指明个，就是“此些王个日子”，上帝要建立伊个国度。勒该“一时”当中，晚雨正被倾降下来。
“The latter rain is coming on those that are pure—all then will receive it as formerly.
「晚雨」要臨到一切清潔个眾人——到辰光，伊拉都要像從前一樣領受著个。
“When the four angels let go, Christ will set up His kingdom. None receive the latter rain but those who are doing all they can.” Spalding and Magan, 3.
「等四位天使一鬆手，基督就要建立伊个国度。除开尽其所能去行个人，侪弗会领受晚雨。」Spalding and Magan, 3.
The outpouring of the latter rain is progressive, for it corresponds to the judgment, and judgment is progressive. The Millerites understood they were living at the feet of the image of Daniel chapter two. They believed that Rome was the final earthly kingdom, and they were right, but limited in their understanding.
末后雨个倾降是渐进个，因为伊对应审判，而审判也是渐进个。米勒派晓得自家是生活勒《但以理书》第二章神像个脚下。伊拉相信罗马是末了一个地上个国度，这一点伊拉是对个，不过伊拉个领会还是有限。
The “days of these kings,” does occur in the history of the kingdom of Rome, but it is not the history of pagan or papal Rome, it is the history of modern Rome. The Millerites applied pagan and papal Rome as one kingdom, and in so doing they used a passage from the book of Ezekiel concerning the final king of Judah (Zedekiah), to uphold their understanding.
「遮些王个日脚」，确实是发生勒罗马王国个历史当中；不过伊勿是异教罗马，也勿是教皇罗马个历史，伊是近代罗马个历史。米勒派把异教罗马搭教皇罗马算作一个国；佢拉勒箇恁做个辰光，就引用了《以西结书》里向有关犹大末后一位王（西底家）个一段经文，来支持佢拉个理解。
And thou, profane wicked prince of Israel, whose day is come, when iniquity shall have an end, Thus saith the Lord God; Remove the diadem, and take off the crown: this shall not be the same: exalt him that is low, and abase him that is high. I will overturn, overturn, overturn, it: and it shall be no more, until he come whose right it is; and I will give it him. Ezekiel 21:25–27.
以色列个亵渎恶王啊，侬个日子到哉，就是罪孽要到尽头个辰光。主耶和华者样讲：除脱冠冕，拿落王冠；此后一切勿再照旧。卑微个，要抬举伊；高傲个，要压低伊。我必要倾覆，倾覆，再倾覆；者物必归于无有，等到那应得其权柄个人来到，我就要将其赐拨伊。以西结书 21:25–27。
From Zedekiah there would be three kingdoms that would be “overturned,” that would lead to Christ, whose “right it is,” to rule. Babylon, Medo-Persia and Greece would all be overthrown until the kingdom of Rome, and during the history of that fourth kingdom, Christ would come and set up a kingdom. He did that very thing.
自西底家起，会有三个国度要被“倾覆”；迭只要引到基督，因伊“理当承受”王权而治理。巴比伦、玛代－波斯搭希腊，都会一个一个被推翻，直到罗马国；而勒个第四个国度个历史当中，基督会来到，设立一个国度。伊实在就是阿样做个。
“Foremost among those who were rapidly leading the nation to ruin was Zedekiah their king. Forsaking utterly the counsels of the Lord as given through the prophets, forgetting the debt of gratitude he owed Nebuchadnezzar, violating his solemn oath of allegiance taken in the name of the Lord God of Israel, Judah’s king rebelled against the prophets, against his benefactor, and against his God. In the vanity of his own wisdom he turned for help to the ancient enemy of Israel’s prosperity, “sending his ambassadors into Egypt, that they might give him horses and much people.’
「㧨一班急速引導國家走向敗亡个人當中，領頭个就是𠲎拉家王西底家。伊全然棄絕耶和華藉着眾先知所賜个勸戒，忘記了自家對尼布甲尼撒所負个感恩之債，又違背了伊奉以色列个上帝耶和華之名所立下个莊嚴效忠誓言；猶大个王背叛了先知，背叛了施恩於伊个人，也背叛了伊个上帝。伊恃仗自家虛妄个智慧，轉向以色列興盛个古老仇敵去求幫助，『差遣伊个使臣到埃及去，叫𠲎拉好賜伊馬匹同多多人民。』」
“‘Shall he prosper?’ the Lord inquired concerning the one who had thus basely betrayed every sacred trust; ‘shall he escape that doeth such things? or shall he break the covenant, and be delivered? As I live, saith the Lord God, surely in the place where the king dwelleth that made him king, whose oath he despised, and whose covenant he brake, even with him in the midst of Babylon he shall die. Neither shall Pharaoh with his mighty army and great company make for him in the war: … seeing he despised the oath by breaking the covenant, when, lo, he had given his hand, and hath done all these things, he shall not escape.’ Ezekiel 17:15–18.
「『伊会得亨通吗？』主对个样卑劣背叛一切神圣托付个人发问；『行此等事个人，岂可逃脱？抑或伊背约之后，还会得拯救吗？主耶和华讲：我指着我永生起誓，伊定规要死勒立伊作王个王所住之处；伊藐视彼个王个誓言，毁坏彼个约，就要同伊一道，死勒巴比伦当中。法老虽有强大军队并众多部众，交战个辰光也弗会帮得着伊：……因伊藐视誓言，毁坏盟约；看哪，伊已经交手立约，竟做出此一切事，伊决弗会逃脱。』以西结书 17:15–18。」
“To the ‘profane wicked prince’ had come the day of final reckoning. ‘Remove the diadem,’ the Lord decreed, ‘and take off the crown.’ Not until Christ Himself should set up His kingdom was Judah again to be permitted to have a king. ‘I will overturn, overturn, overturn, it,’ was the divine edict concerning the throne of the house of David; ‘and it shall be no more, until He come whose right it is; and I will give it Him.’ Ezekiel 21:25–27.” Prophets and Kings, 450, 451.
「對該個『褻瀆个惡王子』，最後清算个日子已經來到。主吩咐講：『除脱冠冕，拿下王冠。』直到基督親自建立伊个國度，猶大纔再得蒙准許有王。關於大衛家个寶座，神聖个諭旨乃是：『我必傾覆，傾覆，再傾覆之；此位也必不再有，直到那應得此權者來到；我必將此位賜畀伊。』以西結書 21:25–27。」《先知與君王》，450，451。
Miller was correct, but his understanding was limited, for the kingdom Christ set up when he walked among men, was not the final earthly kingdom. There was yet to be four kings after the kingdom of pagan Rome. Yet Christ did establish the kingdom of “grace” at the cross, but that kingdom was not set up in the days of the ten kings of Revelation seventeen, nor was it set up during the time of the latter rain. The kingdom which Christ establishes in the last days, is his kingdom of “glory.” Sister White speaks directly of both of these kingdoms.
米勒原是对个，不过伊个理解是有限个，因为基督徛勒世人当中行走个辰光所设立个国，并勿是最终个地上之国。勒异教罗马个国之后，还要有四个王。然则，基督确实勒十字架上建立了“恩典”个国，不过该国并勿是勒《启示录》第十七章十王个日子里设立个，也勿是勒晚雨个时期设立个。基督勒末后日子所建立个国，乃是伊“荣耀”个国。怀姊妹对这两个国都曾直接讲着。
The Millerites understood that Christ established a kingdom during the history of the fourth kingdom, and they were correct, but limited in their understanding. In the history of the fourth kingdom, Christ set up the kingdom of “grace,” and in the history of the eighth kingdom, He set up His kingdom of “glory.” In the history when He set up the kingdom of “grace,” the Holy Spirit was poured out at Pentecost. Pentecost typifies the outpouring of the latter rain, in the history where He sets up his kingdom of “glory.”
米勒派曉得基督佇第四個國个歷史當中建立了一個國度，伊拉个認識是對个，毋過猶有限。佇第四個國个歷史當中，基督設立了「恩典」个國度；佇第八個國个歷史當中，伊設立了伊「榮耀」个國度。佇伊設立「恩典」國度个彼段歷史當中，聖靈佇五旬節受傾落。五旬節預表後雨个傾降，就是佇伊設立伊「榮耀」國度个歷史當中。
The message of Pentecost was the message of Christ’s literal resurrection. The message of the latter rain, at least partially, is the message of the symbolic resurrection represented by the prophetic riddle that the eighth being of the seven, which is fulfilled in the beast, and also the two horns of the earth beast. The fourth and the eighth kingdoms are where Christ establishes His kingdom.
五旬節个信息，乃是基督实在复活个信息。后雨个信息，至少有一部分，是象征性复活个信息；此种复活，乃由先知性谜语所表明：第八个本是七个之中个一个，此事应验于兽身浪，并且也应验于地兽个两只角。第四同第八个国度，就是基督建立伊国度个所在。
“The announcement which had been made by the disciples in the name of the Lord was in every particular correct, and the events to which it pointed were even then taking place. ‘The time is fulfilled, the kingdom of God is at hand,’ had been their message. At the expiration of ‘the time’—the sixty-nine weeks of Daniel 9, which were to extend to the Messiah, ‘the Anointed One’—Christ had received the anointing of the Spirit after His baptism by John in Jordan. And the ‘kingdom of God’ which they had declared to be at hand was established by the death of Christ. This kingdom was not, as they had been taught to believe, an earthly empire. Nor was it that future, immortal kingdom which shall be set up when ‘the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the Most High;’ that everlasting kingdom, in which ‘all dominions shall serve and obey Him.’ Daniel 7:27. As used in the Bible, the expression ‘kingdom of God’ is employed to designate both the kingdom of grace and the kingdom of glory. The kingdom of grace is brought to view by Paul in the Epistle to the Hebrews. After pointing to Christ, the compassionate intercessor who is ‘touched with the feeling of our infirmities,’ the apostle says: ‘Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace.’ Hebrews 4:15, 16. The throne of grace represents the kingdom of grace; for the existence of a throne implies the existence of a kingdom. In many of His parables Christ uses the expression ‘the kingdom of heaven’ to designate the work of divine grace upon the hearts of men.
门徒奉主个名所传个宣告，样样侪是准确个，伊所指向个事件，彼辰光也正当在发生。“日期满足了，上帝个国近了，”此是伊拉个信息。到“彼个时期”满期辰光——但以理书第九章个六十九个礼拜，彼是要一直延伸到弥赛亚，就“受膏者”——基督受约翰勒约但河里施洗以后，就领受了圣灵个膏抹。而伊拉所宣称“近了”个“上帝个国”，是借着基督个死设立个。此个国并勿是，像伊拉先前受教去相信个，一只属地个帝国。也勿是彼个将来要设立个、不死不朽个国；当“国度、权柄，并普天下诸国个大权，必赐拨至高者圣民个百姓”个辰光；彼个永远个国里，“一切掌权个侪要事奉伊，顺从伊。”但以理书 7:27。照圣经里个用法，“上帝个国”此个说法，是用来指恩典个国，也指荣耀个国。恩典个国，保罗勒希伯来书里叫人看见。使徒指明基督，就是彼位满有怜悯、会“体恤我拉软弱”个代求者以后，就讲：“所以，我拉只管坦然无惧来到施恩个宝座前，为着要得怜恤，蒙恩惠。”希伯来书 4:15, 16。施恩个宝座表明恩典个国；因为有宝座，就含有有国度。基督勒伊个许多个比喻里，用“天国”此个说法，来指明神圣恩典勒人心里个工作。
“So the throne of glory represents the kingdom of glory; and this kingdom is referred to in the Saviour’s words: ‘When the Son of man shall come in His glory, and all the holy angels with Him, then shall He sit upon the throne of His glory: and before Him shall be gathered all nations.’ Matthew 25:31, 32. This kingdom is yet future. It is not to be set up until the second advent of Christ.
“故此，荣耀个宝座表明荣耀个国度；而此个国度，正如救主个话里所讲：‘当人子在伊个荣耀里降临，众圣天使也同伊一道来个辰光，伊就要坐在伊荣耀个宝座浪；万国都要聚集在伊面前。’《马太福音》25:31, 32。此个国度还在将来；直到基督第二次降临，才会设立起来。”
“The kingdom of grace was instituted immediately after the fall of man, when a plan was devised for the redemption of the guilty race. It then existed in the purpose and by the promise of God; and through faith, men could become its subjects. Yet it was not actually established until the death of Christ. Even after entering upon His earthly mission, the Saviour, wearied with the stubbornness and ingratitude of men, might have drawn back from the sacrifice of Calvary. In Gethsemane the cup of woe trembled in His hand. He might even then have wiped the blood-sweat from His brow and have left the guilty race to perish in their iniquity. Had He done this, there could have been no redemption for fallen men. But when the Saviour yielded up His life, and with His expiring breath cried out, ‘It is finished,’ then the fulfillment of the plan of redemption was assured. The promise of salvation made to the sinful pair in Eden was ratified. The kingdom of grace, which had before existed by the promise of God, was then established.
“恩典个国度，是勒人堕落了之后立时设立个；当辰光，为着救赎有罪个人类，已经定好了一项计划。该个国度，先是存在勒上帝个旨意搭伊个应许里；并且借着信心，人能够成为其下子民。然则，该国度并呒没真正设立，直到基督个死。就是勒伊已经开始地上使命之后，救主因为人个顽梗搭忘恩，也仍旧有可能从加略山个牺牲里退转。勒客西马尼园里，苦难个杯勒伊手中发抖。甚至勒该辰光，伊也可以揩去额角个血汗，任凭有罪个人类灭亡勒伊拉个罪孽之中。若是伊曾经如此做，就呒没可能有堕落之人个救赎。独独当救主舍去伊个生命，并且勒伊将断气个辰光喊叫说：‘成了。’嗰末，救赎计划个成全就得着保证。勒伊甸园里向该对犯罪个男女所赐个救恩应许，就得着印证。先前凭着上帝应许而存在个恩典国度，也就勒该辰光正式设立了。”
“Thus the death of Christ—the very event which the disciples had looked upon as the final destruction of their hope—was that which made it forever sure. While it had brought them a cruel disappointment, it was the climax of proof that their belief had been correct. The event that had filled them with mourning and despair was that which opened the door of hope to every child of Adam, and in which centered the future life and eternal happiness of all God’s faithful ones in all the ages.
“介末，基督个死——门徒一向看作是伊拉盼望末后全然毁灭个那桩事——倒正是叫其永远确实无疑个事。虽则伊曾带拨伊拉残酷个失望，却也是证明伊拉信仰原是正确个明证之最高峰。那件使伊拉充满哀痛搭绝望个事，正是为亚当一切子孙开了盼望之门个事；并且，上帝历代一切忠信之人将来个生命搭永恒个福乐，也总总集中于此。”
“Purposes of infinite mercy were reaching their fulfillment, even through the disappointment of the disciples. While their hearts had been won by the divine grace and power of His teaching, who ‘spake as never man spake,’ yet intermingled with the pure gold of their love for Jesus, was the base alloy of worldly pride and selfish ambitions. Even in the Passover chamber, at that solemn hour when their Master was already entering the shadow of Gethsemane, there was ‘a strife among them, which of them should be accounted the greatest.’ Luke 22:24. Their vision was filled with the throne, the crown, and the glory, while just before them lay the shame and agony of the garden, the judgment hall, the cross of Calvary. It was their pride of heart, their thirst for worldly glory, that had led them to cling so tenaciously to the false teaching of their time, and to pass unheeded the Saviour’s words showing the true nature of His kingdom, and pointing forward to His agony and death. And these errors resulted in the trial—sharp but needful—which was permitted for their correction. Though the disciples had mistaken the meaning of their message, and had failed to realize their expectations, yet they had preached the warning given them of God, and the Lord would reward their faith and honor their obedience. To them was to be entrusted the work of heralding to all nations the glorious gospel of their risen Lord. It was to prepare them for this work that the experience which seemed to them so bitter had been permitted.” The Great Controversy, 347, 348.
「無窮个憐憫之旨意，卽使透過門徒个失望，也正在趨向圓滿。雖然𡀂拉个心已經為着伊教訓中神聖个恩典搭能力所奪取——伊是『講話從來無一個人像伊恁樣講過』——然而，𡀂拉對耶穌个愛之純金裏，猶攙雜着屬世个驕傲搭自私个野心之卑賤合金。甚至於逾越節个樓房內，當彼個莊嚴个時辰，𡀂拉个主已經正在進入客西馬尼个陰影之中，𡀂拉中間還有『爭論，𡀂拉中間哪一個應當算做最大个。』路加福音 22:24。𡀂拉个眼光充滿了寶座、冠冕搭榮耀；然而就佇𡀂拉面前个，卻是園中个羞辱搭痛苦、審判廳、加略山个十字架。正是𡀂拉心裏个驕傲、對屬世榮耀个乾渴，導致𡀂拉如此固執地緊抱當時个錯誤教訓，並且忽略了救主个話——此些話顯明伊國度个真實性質，也指向伊將來个痛苦搭死亡。而此些錯誤便造成了彼場試煉——尖銳卻有其必要——此試煉之被容許，乃是為着矯正𡀂拉。雖然門徒誤解了𡀂拉所傳信息个意思，也未能看見𡀂拉所期待个實現，然而𡀂拉已經宣講了上帝所交付𡀂拉个警告；主必賞賜𡀂拉个信心，也必尊榮𡀂拉个順服。向萬國傳揚𡀂拉復活之主榮耀福音个工作，將要託付予𡀂拉。容許彼個對𡀂拉來講看似如此苦澀个經歷，正是為着裝備𡀂拉去作此工。」《善惡之爭》，347、348頁。
In the book of Revelation, the “mind that has wisdom” counts “the number of a man”, and recognizes that “the man” is also the eighth kingdom, that is of the seven. The “man of sin” is the head of the eighth kingdom that rules over the kings and merchants of the earth, who the seven churches join with to avoid the reproach of persecution, and who is seated upon many waters.
勒《启示录》里，个“有智慧个心思”会算“一个人个数字”，也认得“其个人”同时就是第八个国度，也就是出自其七个个一个。个“罪恶之人”乃是第八个国度个头，统辖地上个诸王搭商贾；七个教会为着躲避受逼迫个羞辱，就搭伊联合；伊也坐勒众水之上。
And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues. Revelation 17:15.
伊又对我讲：“侬所看见个淫妇所坐勒其上个众水，就是万民、众人、列国并各样方言。”启示录 17:15。
The “man of sin” rules over the political, monetary, religious, and civil world, and all men, except those who have obtained the victory over the beast, and his image, his mark and the number of his name.
「罪惡个人」統治政治、貨幣、宗教搭仔公民个世界；凡屬世人，除脫迭些得勝獸、伊个像、伊个印記搭仔伊名字个數目个人以外，攏受伊管轄。
And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God. And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints. Revelation 15:2, 3.
我又看見一片彷彿玻璃个海，攙和着火；還有得勝了獸、獸个像、獸个印記，以及獸名之數个人，侪立勒玻璃海上，手裏拿着上帝个琴。伊拉唱上帝僕人摩西个歌，也唱羔羊个歌，講：主上帝—全能者啊，儂个作為偉大奇妙；聖徒之王啊，儂个道路公義真實。啟示錄 15:2, 3.
The “wise” who understand the “increase of knowledge,” when the Revelation of Jesus Christ is unsealed, are those who have “understanding” and “count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six.” That “understanding” represents part of the three-step testing process that always occurs when Jesus unseals a prophecy. This is why it is noted that they have “gotten the victory over” “the number of his name.”
當耶穌基督个啟示被開啟个辰光，凡明白「知識增多」个「智慧」之人，就是該等有「悟性」个人，並且會「算計獸个數目：因為這是人个數目；其數乃係六百六十六」。該個「悟性」表明，這是耶穌每逢開啟一項預言時，總要發生个三步試驗過程其中之一部分。所以經上纔會記著，伊拉已經「勝過了」「伊名字个數目」。
To obtain victory is to pass a test, and those who are “wise” and “understand” get the victory associated with the number 666, and the verse also identifies that there are eight kingdoms, and that the eighth is of the seven. That “secret” is represented in Daniel chapter two, for Daniel’s prayer was to understand “the secret.” The revelation that there are eight kingdoms, and the eighth kingdom is of the seven, and the number of that kingdom is 666, is the secret Daniel is represented as obtaining by his prayer, and Daniel represents the “wise” of God’s last days.
得著勝利，就是通過一場考驗；而該些「有智慧」並且「明白」个，便得著同數字666相聯个勝利。並且，該節經文也指出有八個國度，而第八個是出於七個當中。該個「奧祕」乃是在《但以理書》第二章裡所表明个，因為但以理个禱告，是為著要明白「這奧祕」。關於有八個國度、以及第八個國度是出於七個當中、並且該國度个數目是666个啟示，就是但以理藉著伊个禱告所表徵得著个奧祕；而但以理乃是代表上帝末後日子里个「有智慧」之人。
Daniel represents the “wise” of the last days who have the secret of Daniel two unsealed unto them, and that secret is the revelation that the last and first reference to the kingdoms of Bible prophecy is that there are eight kingdoms in the image. That revelation upholds the Millerite understanding of Daniel chapter two, but shines ten times brighter, once it is recognized. Its brilliance, being ten times brighter, represents a test which the “wise” get victory over, for the eighth kingdom that is of the seven, is also the sixth kingdom which is a threefold union of the dragon, the beast and false prophet. As such, the dragon, the beast and the false prophet are all the sixth kingdom, and together represent 666.
但以理表号末后日子个“智慧人”；对伊拉来讲，但以理第二章所封个奥秘已经揭开。该个奥秘个启示就是：圣经预言里头关于列国个最后同起初个指涉，乃是讲那尊像里有八个国。该个启示维护米勒派对但以理书第二章个理解；不过，一旦被认出来，就发出十倍更明亮个光辉。伊个光辉既然十倍更明亮，就表明这是一个试验，而“智慧人”在此试验上得到胜利；因为那“属于七者之一个第八国”，也就是第六国，而第六国乃是龙、兽同假先知个三重联合。照此，龙、兽同假先知都属于第六国，并且合起来表号666。
Nebuchadnezzar was tested by the revelation of Daniel chapter two, and he failed the test. In Daniel two, Daniel represents the “wise” who pass the test of the secret of the image. Nebuchadnezzar in chapter three represents the wicked that fail the very same test. Nebuchadnezzar, as the first king of the first kingdom, represents the last king of the last kingdom. He therefore represents the “man of sin,” the man of prophecy that the seven churches take hold of. Man was created on the sixth day, and the number six is therefore the number of mankind. The number of Nebuchadnezzar is six. Nebuchadnezzar failed the test of the number 666, and represented the wicked of the last days. As a symbol of the man of sin, his number is six.
尼布甲尼撒受着《但以理书》第二章启示个试验，伊失败了。㑚《但以理书》第二章里，但以理代表通过这尊像奥秘试验个“智慧人”。第三章里个尼布甲尼撒，代表弗通过同一样试验个恶人。尼布甲尼撒作为第一个国度个头一个王，代表末后一个国度个末后一个王。故此，伊代表“罪恶之人”，就是七个教会所捉牢个预言中个人。人是喺第六日受造个，所以数字六就是人类个数字。尼布甲尼撒个数字是六。尼布甲尼撒喺六百六十六个数字试验中失败，且代表末后日子个恶人。作为罪恶之人个表号，伊个数字就是六。
Nebuchadnezzar the king made an image of gold, whose height was threescore cubits, and the breadth thereof six cubits: he set it up in the plain of Dura, in the province of Babylon. Daniel 3:1.
尼布甲尼撒王造了一尊金像，高六十肘，阔六肘；伊把其竖立勒巴比伦省杜拉平原浪。《但以理书》3:1。
The golden image was sixty cubits, by six cubits and it was made by Nebuchadnezzar, whose number is six. The image was erected in rebellion to the light of the image of chapter two, and the threefold description of the image, when you understand the number of Nebuchadnezzar is six, equates to six, six, six.
金像高六十肘，闊六肘，係尼布甲尼撒所造个；伊个數目就是六。箇像豎立起來，是反叛第二章所啟示之像个亮光；而箇像个三重描述，若儂明白尼布甲尼撒个數目是六，就等於六、六、六。
We will continue this study in the next article.
阿拉会勒下一篇文章里继续此项研究。
“The thought of establishing the empire and a dynasty that should endure forever, appealed very strongly to the mighty ruler before whose arms the nations of earth had been unable to stand. With an enthusiasm born of boundless ambition and selfish pride, he entered into counsel with his wise men as to how to bring this about. Forgetting the remarkable providences connected with the dream of the great image; forgetting also that the God of Israel through His servant Daniel had made plain the significance of the image, and that in connection with this interpretation the great men of the realm had been saved an ignominious death; forgetting all except their desire to establish their own power and supremacy, the king and his counselors of state determined that by every means possible they would endeavor to exalt Babylon as supreme, and worthy of universal allegiance.
「建立一個帝國並一個當永遠長存个王朝」个念頭，對於該位大有權勢个君王，實在有極強个吸引力；地上列國，曾在伊个武力之前無能站立。伊出於無邊个野心同自私个驕傲，滿懷熱忱，與伊个智慧人商議，如何能成就此事。伊忘記了同大像之夢相連个奇妙攝理；也忘記了以色列个上帝曾藉著伊个僕人但以理，明明顯示該像个意義，並且在此番講解之中，國中个大臣曾得免於羞辱个死；除開彼等要建立自家權勢同至尊地位个慾望之外，別樣攏忘記了。於是，王同伊个朝中謀臣決意，無論用何等手段，總要竭力高舉巴比倫，叫其居於至上，並配受天下萬民普遍个效忠。
“The symbolic representation by which God had revealed to king and people His purpose for the nations of earth, was now to be made to serve for the glorification of human power. Daniel’s interpretation was to be rejected and forgotten; truth was to be misinterpreted and misapplied. The symbol designed of Heaven to unfold to the minds of men important events of the future, was to be used to hinder the spread of the knowledge that God desired the world to receive. Thus through the devisings of ambitious men, Satan was seeking to thwart the divine purpose for the human race. The enemy of mankind knew that truth unmixed with error is a power mighty to save; but that when used to exalt self and to further the projects of men, it becomes a power for evil.
上帝曾借着一種表號，向君王搭人民啟示伊對地上列國个旨意；如今，迭個表號卻欲拿來服事乎人類權勢个榮耀。但以理个解說將會受着棄絕搭遺忘；真理將會受着誤解搭誤用。天庭原本設立迭個表號，為着向世人个心思展開將來重要个事件；如今卻欲拿來攔阻上帝所欲予世界領受个知識傳開。按呢，撒但就通過有野心之人个計謀，試圖阻撓上帝對人類个神聖旨意。人類个仇敵曉得，純粹無摻雜謬誤个真理，乃是一種大有拯救能力个權能；毋過，一旦拿來高舉自己、成就人个圖謀，伊就變做一種作惡个權能。
“From his rich store of treasure, Nebuchadnezzar caused to be made a great golden image, similar in its general features to that which had been seen in vision, save in the one particular of the material of which it was composed. Accustomed as they were to magnificent representations of their heathen deities, the Chaldeans had never before produced anything so imposing and majestic as this resplendent statue, threescore cubits in height and six cubits in breadth. And it is not surprising that in a land where idol worship was of universal prevalence, the beautiful and priceless image in the plain of Dura, representing the glory of Babylon and its magnificence and power, should be consecrated as an object of worship. This was accordingly provided for, and a decree went forth that on the day of the dedication all should show their supreme loyalty to the Babylonian power by bowing before the image.” Prophets and Kings, 504, 505.
「尼布甲尼撒從伊豐盛个寶庫裡，叫人造了一座巨大个金像；其大體形制，與伊先前喺異象中所看見个相似，唯獨喺所用材料這一點上有別。迦勒底人素來慣於為伊拉外邦神明製作華麗个像，然而伊拉從前從來勿曾造出過任何一物，能像這座光輝燦爛个像恁般威嚴雄偉：高六十肘，闊六肘。喺一個偶像崇拜普遍盛行个國度裡，杜拉平原上這座美麗而無價个像，既表徵巴比倫个榮耀、華美與權勢，被分別為受人敬拜个對象，也並勿足為奇。故此，相關安排隨即設立；又有諭令頒下，叫眾人喺奉獻之日，都要俯伏喺像前，以此表明伊拉對巴比倫政權至高个忠誠。」《先知與君王》，504、505。