In the previous article we identified that the Millerites could not see Rome as more than pagan and papal Rome, though they did address the distinctions between those two powers. For the Millerites the distinctions between pagan and papal Rome did not lead them to recognize that papal Rome was the fifth kingdom that followed the fourth kingdom of pagan Rome. After the disappointment in 1844, Sister White identified the three powers of Revelation twelve and thirteen as the dragon in chapter twelve, then the papacy, as the beast that came from the sea in chapter thirteen that was followed by the United States as the beast that came out of the earth. After the foundation was laid, the Lord opened the light upon the three-fold union of the dragon, the beast and false prophet that in chapter sixteen of Revelation leads the world to Armageddon.
勒先一篇文章里，阿拉已经指出，米勒派看弗到罗马会超过异教罗马搭教皇罗马，虽则伊拉也实在讲着了者两种势力之间个分别。对米勒派来讲，异教罗马搭教皇罗马个分别，并呒没引到伊拉认出来：教皇罗马就是继异教罗马者第四国之后个第五国。到了一八四四年大失望之后，怀爱伦姊妹指出《启示录》第十二章搭第十三章里个三种势力：第十二章里个龙；随后是教皇制，就是第十三章里从海中上来个兽；再后头就是美国，作为从地里出来个兽。当地基已经立好之后，主就开启了关于龙、兽搭假先知三重联合个亮光；者个联合在《启示录》第十六章里引领全世界走向哈米吉多顿。
“The line of prophecy in which these symbols are found begins with Revelation 12, with the dragon that sought to destroy Christ at His birth. The dragon is said to be Satan (Revelation 12:9); he it was that moved upon Herod to put the Saviour to death. But the chief agent of Satan in making war upon Christ and His people during the first centuries of the Christian Era was the Roman Empire, in which paganism was the prevailing religion. Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.
预言个一条线索，迭些表号所出现个地方，是从《启示录》第12章起头个：就是那条要想在基督出世辰光毁灭伊个龙。经上讲，迭条龙就是撒但（《启示录》12:9）；推动希律去害救主性命个，也就是伊。弗过，在基督教时代头几世纪当中，撒但向基督并伊个百姓争战个主要工具，却是罗马帝国；在该个帝国里，异教是占统治地位个宗教。故此，龙从根本上讲，是代表撒但；但从第二层意思上讲，伊也是异教罗马个表号。
“In chapter 13 ( verses 1–10) is described another beast, ‘like unto a leopard,’ to which the dragon gave ‘his power, and his seat, and great authority.’ This symbol, as most Protestants have believed, represents the papacy, which succeeded to the power and seat and authority once held by the ancient Roman empire. Of the leopardlike beast it is declared: ‘There was given unto him a mouth speaking great things and blasphemies…. And he opened his mouth in blasphemy against God, to blaspheme His name, and His tabernacle, and them that dwell in heaven. And it was given unto him to make war with the saints, and to overcome them: and power was given him over all kindreds, and tongues, and nations.’ This prophecy, which is nearly identical with the description of the little horn of Daniel 7, unquestionably points to the papacy.
《启示录》第十三章（1－10节）里又描写一只兽，“形状像豹”；龙将“自家个能力、位子搭大权柄”赐拨伊。照多数新教徒所相信个，这个表号就是教皇制；伊承接了古罗马帝国从前所有个权势、位子搭权柄。经上论到这只像豹个兽说：“又赐拨伊一个口，会讲夸大个话搭亵渎个话……伊开口亵渎上帝，亵渎伊个名、伊个帐幕，以及住勒天浪向个人。又准伊同圣徒交战，并且胜过伊拉；也赐拨伊权柄，可以管辖各族、各民、各方、各国。”这个预言，搭《但以理书》第七章里头对小角个描写几乎一式一样，毫无疑问是指向教皇制。
“‘Power was given unto him to continue forty and two months.’ And, says the prophet, ‘I saw one of his heads as it were wounded to death.’ And again: ‘He that leadeth into captivity shall go into captivity: he that killeth with the sword must be killed with the sword.’ The forty and two months are the same as the ‘time and times and the dividing of time,’ three years and a half, or 1260 days, of Daniel 7—the time during which the papal power was to oppress God’s people. This period, as stated in preceding chapters, began with the supremacy of the papacy, A.D. 538, and terminated in 1798. At that time the pope was made captive by the French army, the papal power received its deadly wound, and the prediction was fulfilled, ‘He that leadeth into captivity shall go into captivity.’
「『權柄賜俚，叫伊得以行事四十二個月。』先知又講：『我看見伊個一隻頭，好像受傷到死。』又講：『擄掠人個，終必被擄掠；用刀殺人個，必定被刀殺。』這四十二個月，就是《但以理書》第七章所講個『一載、二載、半載』，也就是三年半，或一千二百六十日；此乃教皇權勢壓迫上帝百姓個時期。照前頭各章所講，這段時期起自教皇制度得著至尊權位個時候，就是主後五三八年；到一七九八年終止。到該辰光，教皇被法國軍隊擄去，教皇權勢受著致命個傷，預言便應驗了：『擄掠人個，終必被擄掠。』」
“At this point another symbol is introduced. Says the prophet: ‘I beheld another beast coming up out of the earth; and he had two horns like a lamb.’ Verse 11. Both the appearance of this beast and the manner of its rise indicate that the nation which it represents is unlike those presented under the preceding symbols. The great kingdoms that have ruled the world were presented to the prophet Daniel as beasts of prey, rising when ‘the four winds of the heaven strove upon the great sea.’ Daniel 7:2. In Revelation 17 an angel explained that waters represent ‘peoples, and multitudes, and nations, and tongues.’ Revelation 17:15. Winds are a symbol of strife. The four winds of heaven striving upon the great sea represent the terrible scenes of conquest and revolution by which kingdoms have attained to power.
「到此辰光，又引进一个表号。先知讲：『我又看见一只兽，从地里上来；伊有两个角，好像羊羔个角。』第11节。此兽个形状，并伊兴起个方式，侪指明伊所代表个国家，跟前头诸表号所显明个并勿相同。昔日统治世界个大国，向先知但以理显现个辰光，侪是掠食个走兽；伊拉兴起，是当『天个四风搅动大海』个辰光。Daniel 7:2。启示录第17章里，一位天使解释讲，水是代表『多民、多人、多国、多方。』Revelation 17:15。风是争战个表号。天上个四风搅动大海，就代表列国藉着征服同革命而得着权势个可怕景象。」
“But the beast with lamblike horns was seen ‘coming up out of the earth.’ Instead of overthrowing other powers to establish itself, the nation thus represented must arise in territory previously unoccupied and grow up gradually and peacefully. It could not, then, arise among the crowded and struggling nationalities of the Old World—that turbulent sea of ‘peoples, and multitudes, and nations, and tongues.’ It must be sought in the Western Continent.
“但是生有羴羊角个兽，乃是见着‘从地里向上起来个。’该个所表明个国家，为着树立自家，并弗是推翻别样个政权；因此，伊必定是兴起勒先前弗曾有人占据个地方，而且渐渐地、太太平平地长大起来。故此，伊弗可能兴起勒旧世界彼个人口稠密、彼此争竞个列国当中——就是‘众民、群众、邦国，并方言’个动荡之海。伊必定爱向西方大洲里去寻着。
“What nation of the New World was in 1798 rising into power, giving promise of strength and greatness, and attracting the attention of the world? The application of the symbol admits of no question. One nation, and only one, meets the specifications of this prophecy; it points unmistakably to the United States of America. Again and again the thought, almost the exact words, of the sacred writer has been unconsciously employed by the orator and the historian in describing the rise and growth of this nation. The beast was seen ‘coming up out of the earth;’ and, according to the translators, the word here rendered ‘coming up’ literally signifies ‘to grow or spring up as a plant.’ And, as we have seen, the nation must arise in territory previously unoccupied. A prominent writer, describing the rise of the United States, speaks of ‘the mystery of her coming forth from vacancy,’ and says: ‘Like a silent seed we grew into empire.’—G. A. Townsend, The New World Compared With the Old, page 462. A European journal in 1850 spoke of the United States as a wonderful empire, which was ‘emerging,’ and ‘amid the silence of the earth daily adding to its power and pride.’—The Dublin Nation. Edward Everett, in an oration on the Pilgrim founders of this nation, said: ‘Did they look for a retired spot, inoffensive for its obscurity, and safe in its remoteness, where the little church of Leyden might enjoy the freedom of conscience? Behold the mighty regions over which, in peaceful conquest, … they have borne the banners of the cross!’—Speech delivered at Plymouth, Massachusetts, Dec. 22, 1824, page 11.
「新世界个何一個國，勒1798年當時正向權勢興起，顯出力量搭偉大个希望，並且引起全世界个注意？該象徵个應用，並無疑問。只有一個國，單單只有一個，符合此預言所指定个條件；伊明明白白所指个，就是美利堅合眾國。一次又一次，聖經作者个思想，幾乎連原話，也曾經無意之中畀演說家搭歷史家用來描寫此國个興起搭增長。該獸曾畀看見『對地裡向上生起來』；照譯者所講，此地譯做『生起來』个字，字面意思就是『像植物一樣生長或發出來』。並且，照我輩所已經看見个，該國必須興起勒先前無人占據个土地上。一位著名作者，描寫美國个興起辰光，講到『伊對空無之中出現个奧祕』，並且講：『我輩像一粒靜默个種子，生長成為帝國。』——G. A. Townsend, The New World Compared With the Old, page 462。一份歐洲報刊勒1850年講到美國是個奇妙个帝國，正『顯現出來』，並且『勒大地个寂靜之中，一日一日增加伊个權力搭榮耀。』——The Dublin Nation。Edward Everett勒一篇論到本國清教朝聖先祖个演說裡講：『伊拉豈是尋找一個僻靜个所在，因其幽隱而無犯於人，因其遙遠而得保安全，俾萊頓个細小教會可以享受良心自由麼？看啊，伊拉已經勒和平个征服之中，……把十字架个旗幟帶到其上个遼闊大地！』——Speech delivered at Plymouth, Massachusetts, Dec. 22, 1824, page 11.
“‘And he had two horns like a lamb.’ The lamblike horns indicate youth, innocence, and gentleness, fitly representing the character of the United States when presented to the prophet as ‘coming up’ in 1798. Among the Christian exiles who first fled to America and sought an asylum from royal oppression and priestly intolerance were many who determined to establish a government upon the broad foundation of civil and religious liberty. Their views found place in the Declaration of Independence, which sets forth the great truth that ‘all men are created equal’ and endowed with the inalienable right to ‘life, liberty, and the pursuit of happiness.’ And the Constitution guarantees to the people the right of self-government, providing that representatives elected by the popular vote shall enact and administer the laws. Freedom of religious faith was also granted, every man being permitted to worship God according to the dictates of his conscience. Republicanism and Protestantism became the fundamental principles of the nation. These principles are the secret of its power and prosperity. The oppressed and downtrodden throughout Christendom have turned to this land with interest and hope. Millions have sought its shores, and the United States has risen to a place among the most powerful nations of the earth.
「『伊有兩隻角，像羊羔個角。』羊羔樣個角表明青春、純潔同溫柔，正相宜地代表合眾國個性格；當先知看見伊喺一七九八年『上來』個辰光，正是如此。喺頭一批逃到美洲、為著躲避君王個壓迫同祭司個不寬容，去尋求避難所個基督徒流亡者當中，有許多人立志要喺公民自由同宗教自由個廣闊根基上建立一個政府。伊拉個見解寫進《獨立宣言》裡，該宣言陳明一個重大個真理，就是『人人生來平等』，並且受賦予『生命、自由及追求幸福』個不可剝奪個權利。《憲法》又保障人民自治個權利，規定由民眾選舉出來個代表制定並施行法律。宗教信仰個自由也得著保障，准許每一個人照自家良心個指引敬拜上帝。共和政體同新教成為此國個基本原則。此些原則便是伊權能同興盛個奧祕。全基督教世界裡受壓迫、受踐踏個人，都帶著關切同盼望轉向此地。數百萬人尋到伊個海岸，合眾國也興起，成為地上最強大個國家之一。」
“But the beast with lamblike horns ‘spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed; … saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live.’ Revelation 13:11–14.” The Great Controversy, 438–441.
「毋過有羊羔角个獸『講話像龍。伊佇頭前第一个獸面前，行使第一个獸一切个權柄，還使地及住佇其內个人去拜第一个獸，就是受過致命傷、後來傷痕醫好个獸；……對住佇地上个人講，叫𠊎儂替彼个曾受刀傷卻還活个獸造一個像。』啟示錄 13:11–14。」《善惡之爭》，438–441。
The passage identifies that chapters twelve and thirteen are identifying the dragon, the beast and the false prophet, the three powers in Revelation sixteen that lead the world to Armageddon. Those three powers each have their own special chapters that covers the identical prophetic history. The last six verses of Daniel eleven begin with the words, “And at the time of the end,” which was 1798. Then the six verses identify the final movements of the papacy until in verse one of Daniel twelve Michael stands up and human probation closes and ushers in the seven last plagues. In verse forty-four of chapter eleven the message of the hour that enrages the papacy and initiates the blood bath that takes place just before probation closes is represented as “tidings out of the east and out of the north.”
該段指出，第十二章搭第十三章所辨明个，乃是龍、獸搭假先知，也就是《啟示錄》第十六章裡引領世界走向哈米吉多頓个三股權勢。此三股權勢，各有其專屬个篇章，涵蓋同一個預言歷史。〈但以理書〉第十一章末了六節，開頭是：「到末期个時候」，也就是一七九八年。接落去，該六節辨明教皇權最終个行動，直到〈但以理書〉第十二章第一節，米迦勒起立，恩典時期終結，並引進末後七災。第十一章第四十四節裡，彼個激怒教皇權、並發動恩典時期結束以前所發生个血腥屠戮之現今信息，是用「從東方搭北方來个風聲」來表明。
The message east and north represents the final warning message, for it is proclaimed just before Michael stands up. It is the third angel’s message that is proclaimed during the outpouring of the Holy Spirit. Daniel represented the message as two-fold. The message of the “north” that enrages the papacy is the message identifying the “king of the north” as the papal power, and the message of the “east” is the message of the children of the east, which is Islam. Of course, it has other important meanings as well, but east is a symbol of Islam and the antichrist is the counterfeit of the true King of the North. The message of the third angel that warns against receiving the mark of the king of the north (the mark of the beast) also warns that Islam will strike at the point that the cup of iniquity is full for the United States, and the United States fills its cup of iniquity at the Sunday law.
從東從北個信息代表末後个警告信息，因爲伊係喺米迦勒起身之前正好宣告出来个。伊就係第三位天使个信息，係聖靈沛降个辰光所宣告个。但以理將個信息表明爲雙重个。「北方」个信息——叫教皇制度發怒个——就係指出「北方王」乃係教皇權勢个信息；「東方」个信息，就係東方之子民个信息，也就係伊斯蘭。當然，伊還有別樣要緊个意思；但「東」係伊斯蘭个表號，而敵基督乃係眞正北方王个僞冒。第三位天使个信息，警告人弗好領受北方王个印記（獸个印記），也同時警告：當美國个罪孽之杯滿溢个辰光，伊斯蘭要施行擊打；而美國係主日法令之時，將伊个罪孽之杯裝滿。
Revelation thirteen beginning with verse eleven and then onward identifies the very same prophetic history, and it also begins at the time of the end in 1798.
《啟示錄》第十三章自第十一節起往後，所指明个正是同一段預言歷史，伊也同樣是從末時、就是1798年開始。
“What nation of the New World was in 1798 rising into power, giving promise of strength and greatness, and attracting the attention of the world? The application of the symbol admits of no question. One nation, and only one, meets the specifications of this prophecy; it points unmistakably to the United States of America.” The Great Controversy, 440.
「新世界裏向，1798年仔一個國家咾咾起來，勢力發達，顯出強盛同偉大个希望，還吸引了全世界个注意？此個表號个應用，無容有啥疑問。只有一個國家，而且單單只有此一個，切合此段預言个各樣條件；伊明明白白是指向美利堅合眾國。」《善惡之爭》，440。
The same prophetic history is covered in Revelation thirteen verses eleven through eighteen as is covered in Daniel eleven verse forty through forty-five. As with the verses in Daniel the story of the role of the United States ends with the close of probation as the United States forces the world to accept the mark of the beast. Then as in Daniel eleven the message of the hour is presented in chapter fourteen. It is the identical structure in both passages, with the exception that Daniel’s verses are describing the papal activities and Revelation thirteen is identifying the role of the United States. With those two lines we find that chapter seventeen of Revelation covers the same history, but emphasizes the role of the dragon, represented as ten kings, who are the United Nations. The three chapters considered line upon line identify the role of the dragon, the beast and false prophet which in chapter sixteen lead the world to Armageddon, so it is of significance that John informs us that when chapter seventeen begins it is one of the angels that had poured out the seven last plagues that comes to tell John of the judgment of the whore of Rome.
同樣个預言歷史，也記載勒《啟示錄》十三章十一節到十八節當中，正像記載勒《但以理書》十一章四十節到四十五節當中一樣。像《但以理書》該些經文一樣，關於美國所扮演个角色个敘述，終止於恩典時期个結束，彼時美國強逼全世界接受獸个印記。此後，也像《但以理書》十一章當中一樣，當時个信息勒十四章當中被提出來。兩段經文个結構是完全相同个，只有一點分別，就是《但以理書》該幾節描寫个是教皇制个活動，而《啟示錄》十三章所指出个，是美國所扮演个角色。由此兩條線索，我儕看見《啟示錄》十七章也涵蓋同樣个歷史，不過特別強調龍个角色；龍被表明為十個王，也就是聯合國。所考察个三章，按著逐句對照个方式，指出龍、獸並假先知所扮演个角色；彼等勒十六章當中引領世界走向哈米吉多頓。所以，約翰叫我儕曉得，當十七章開始个辰光，來告訴約翰關於羅馬淫婦所受審判个，乃是那七位傾倒末後七災个天使當中个一位，這一點實在具有重大意義。
And there came one of the seven angels which had the seven vials, and talked with me, saying unto me, Come hither; I will shew unto thee the judgment of the great whore that sitteth upon many waters: With whom the kings of the earth have committed fornication, and the inhabitants of the earth have been made drunk with the wine of her fornication. Revelation 17:1, 2.
拿七隻碗个七位天使當中，有一位來搭我講，對我講：「儂到此地來，我要指示儂看那坐勒多水之上个大淫婦所要受个審判。地上个君王搭伊行淫，住勒地上个人也因伊淫亂个酒醉脫哉。」啟示錄 17:1, 2
With the Millerites it was about pagan Rome and papal Rome, but at the end it is about the three-fold union. As with her identification of those three powers in chapters twelve and thirteen, she clearly identifies the woman of chapter seventeen as the papacy.
對米勒派來講，問題是在異教羅馬同教皇羅馬；但到末了，所關涉个是三重聯合。正如佢在第十二章同第十三章當中指明此三種勢力一樣，佢也清楚指明，第十七章个婦人就是教皇制度。
“The woman [Babylon] of Revelation 17 is described as ‘arrayed in purple and scarlet color, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness:…and upon her forehead was a name written, ‘Mystery, Babylon the Great, the mother of harlots.’ Says the prophet: ‘I saw the woman drunk with the blood of the saints, and with the blood of the martyrs of Jesus.’ Babylon is further declared to be ‘that great city, which reigneth over the kings of the earth.’ Revelation 17:4–6, 18. The power that for so many centuries maintained despotic sway over the monarchs of Christendom is Rome.” The Great Controversy, 382.
《启示录》第十七章里向个“妇人［巴比伦］”是阿拉描述个：“穿仔紫色并朱红个衣裳，用金子、宝石并珍珠妆扮，手里拿仔一只金杯，里向盛满仔可憎之物并淫秽：……伊额骨头浪写仔个名字是：‘奥秘哉，大巴比伦，淫妇之母。’” 先知讲：“我看见个妇人，吃圣徒个血吃醉脱哉，也吃为耶稣作见证个殉道者之血吃醉脱哉。” 关于巴比伦，又宣告讲，伊就是“管辖地上众王个大城。”《启示录》17:4–6, 18。迭个权势，勒仔许多个世纪当中，对基督教世界个列王维持专制统治个，就是罗马。”《善恶之争》，382。
So, when does the prophetic history represented in chapter seventeen begin?
故此，第十七章所表明个预言历史，是从哪能晨光开始个？
So he carried me away in the spirit into the wilderness: and I saw a woman sit upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns. And the woman was arrayed in purple and scarlet colour, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness of her fornication: And upon her forehead was a name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH. And I saw the woman drunken with the blood of the saints, and with the blood of the martyrs of Jesus: and when I saw her, I wondered with great admiration. Revelation 17:3–6.
故此，伊㧡我灵里向旷野里去；我就看见一个女人坐勒一只朱红颜色个兽身上，周身满有亵渎个名号，有七个头、十只角。个女人穿紫色并朱红色个衣裳，用金子、宝石并珍珠妆饰，手里拿一只金杯，杯里盛满可憎之物并伊淫乱个污秽。伊额角上写勒一个名字：奥秘哉，大巴比伦，地上淫妇并可憎之物个母。我又看见个女人喝醉勒圣徒个血，并耶稣见证人个血；我看见伊个辰光，就大大希奇。启示录 17:3–6。
In order for John to see the woman he is prophetically carried into the wilderness which John himself has already identified with two witnesses as the twelve hundred and sixty years of papal rule in chapter twelve.
為著叫約翰得以看見該個婦人，伊喺預言當中畀帶到曠野裡向；而約翰自家喺第十二章裡，已經將該個曠野同兩個見證人所表明个一千二百六十年教皇統治个時期認明做相連。
And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. . . . And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent. Revelation 12:6, 14.
妇人就逃到旷野里去；在该搭里有 神为伊预备个地方，叫人喂养伊一千二百六十日……又有大鹰个两个翅膀赐给妇人，叫伊会飞到旷野，到伊个地方；在该搭，伊避开蛇个面，得着供养，一载、两载、并半载。启示录 12:6, 14.
John was prophetically transported into the wilderness time period, but verse three and onward specifies exactly where in the twelve hundred and sixty years John was taken to, for the woman had already become drunk with the blood of persecution, and she was already the “mother of harlots.” John was taken to the end of the wilderness period for the woman had already drunk of the blood of persecution and the Protestant churches were already returning to her fold and becoming her daughters, for she was identified in that period of time as the “mother of harlots.” She already had daughters. John’s testimony in chapter seventeen begins in 1798 as did the same prophetic history which represented the beast in Daniel eleven and the false prophet in Revelation thirteen.
約翰喺預言中畀帶到曠野个時期裡去；弗過，第三節以及後頭个經文，明白指明約翰究竟畀帶到一千二百六十年當中个哪一段辰光，因為該婦人已經因逼迫个血醉了，伊也已經是「淫婦个母」。約翰是畀帶到曠野時期个末了，因為該婦人已經喝了逼迫个血，而新教諸教會也已經轉回到伊个懷抱裡，成了伊个女兒；因為喺該段時期裡，伊是畀認明為「淫婦个母」。伊已經有女兒了。約翰喺第十七章个見證，是從一七九八年開始个，正如同一個預言歷史也是從該年開始；這段歷史喺《但以理書》第十一章中表明為獸，喺《啟示錄》第十三章中表明為假先知。
Just as with the other two lines, when chapter seventeen concludes, chapter eighteen then identifies the message of the hour. Three prophetic lines, one for each of the three-fold union. They are all illustrated upon the same historical structure beginning in 1798 and continuing until the close of probation, and all three emphasize the final warning message.
正如另外两条线一样，第十七章结束辰光，第十八章随后就指出此时辰个信息。三条预言个线，各归属三重联合里个一重。伊拉侪都安放勒同一样个历史结构上，起头于 1798 年，一直延续到恩典时期个结束；而且三者侪着重强调末后个警告信息。
Habakkuk’s Tables addresses the subject of Revelation seventeen in much greater detail, so I will now jump to the riddle that is represented in the chapter that sets forth eight kingdoms of Bible prophecy.
《哈巴谷个牌板》对《启示录》第十七章所讲个题目讲得更加详细，所以我现辰就要转到该章所表明个谜语；该章摆出《圣经》预言里个八个国度。
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.
有智慧个心思，便在此地。七个头就是七座山，妇人坐勒其上。又有七个王：五个已经倾覆，一个还在，另一个还弗曾来；伊来个辰光，必须暂时存留。先前有、如今无个兽，伊自家就是第八个，也出于那七个，并且归于沉沦。《启示录》17:9–11
Daniel told Nebuchadnezzar, “Thou art this head of gold.”
但以理对尼布甲尼撒讲：「侬就是个金头。」
And wheresoever the children of men dwell, the beasts of the field and the fowls of the heaven hath he given into thine hand, and hath made thee ruler over them all. Thou art this head of gold. Daniel 2:38.
凡世人所居之處，田野个走獸搭天頂个飛鳥，伊儕攏交在儂个手裡，還立儂做管轄伊儕眾个主。儂就是此个金頭。Daniel 2:38.
Daniel also told Nebuchadnezzar, “Thou, O king, art a king of kings.”
但以理也对尼布甲尼撒讲：“王啊，侬是列王之王。”
Thou, O king, art a king of kings: for the God of heaven hath given thee a kingdom, power, and strength, and glory. Daniel 2:37.
王啊，儂是列王之王；因為天上的神賜給儂國度、權柄、能力，並榮耀。Daniel 2:37.
Nebuchadnezzar was the “head” and he was a king, and he was a king of kings for he represented the first of the kingdoms represented in the image. Nebuchadnezzar was the king represented by gold, and other kingdoms and kings would be represented by the other metals in the image, but Nebuchadnezzar was first and therefore the king of the kings. Another level which we will not address right now is that the kingdom of Babylon represents the kingdom that seeks to counterfeit Christ, who is the true King of kings.
尼布甲尼撒是个“头”，伊也是个王；并且伊是万王之王，因为伊所代表个，是此像所表明诸国度之中头一个国度。尼布甲尼撒是由金子所表征个王，其余个国度搭其王，便由此像中其余个金属来表征；但尼布甲尼撒居先，因此是众王之王。还有一层意思，今朝𠲎弗去讲，就是巴比伦个国度所代表个，乃是那欲图假冒基督——伊才是真正个万王之王——个国度。
In the beginning of Isaiah’s testimony of the twenty-five hundred and twenty year prophecies (Leviticus twenty-six’s seven times) Isaiah identifies kings as heads.
㑚以賽亞關於二千五百二十年預言（《利未記》二十六章个「七倍」）見證个起頭，伊指出諸王就係頭。
For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:7, 8.
盖叙利亚个头是大马色，大马色个头是利汛；到六十五年之内，以法莲必被打碎，弗再成为一民。以法莲个头是撒马利亚，撒马利亚个头是利玛利个儿子。若是㑚弗肯信，定规弗得坚立。以赛亚书 7:7, 8.
Isaiah is just setting forth the starting point for the two twenty-five hundred and twenty year time periods against the northern kingdom of Samaria and the southern kingdom of Judah and as he does so he includes two witnesses that the capitol city of a nation is its head, and that the king is the head of the capitol city. A “head” is a king and a kingdom. In the Revelation the same line of prophecy is taken up as in Daniel.
以賽亞不过是在陈明敌北国撒马利亚并南国犹大个两个二千五百二十年时期个起点；伊当伊恁样陈明个辰光，也并且列出两位见证，证明一国个京都就是伊个头，而王就是京都个头。一个“头”就是一个王并一个国度。到《启示录》里，像《但以理书》一样，同一条预言个线索又被接续起来。
Therefore, when John is taken to 1798 and presented with the riddle that identifies that there are seven “heads,” he is identifying that there are seven kingdoms. He is then told that five of the heads or kingdoms have fallen. In 1798 the fifth kingdom of Bible prophecy had just fallen as it received a deadly wound that would eventually be healed.
故此，當約翰被帶到一七九八年、並被擺喺一個指出有七個「頭」个謎題面前个辰光，伊所認明个，就是有七個王國。隨後伊又被告知，七個頭當中已有五個，亦卽五個王國，已經傾覆了。到了一七九八年，聖經預言當中第五個王國剛剛傾倒，因為伊受着了一個致命个傷，然而這個傷終究會得着醫治。
John who is standing in the history of the time of the end in 1798, is also told that one of the heads “is.” The sixth kingdom of Bible prophecy began in 1798, so when John was prophetically conveyed to 1798, the kingdom that then was, is the United States, and he was further informed that the seventh kingdom was still future to 1798, for it had not yet come. The seventh kingdom that was still future to 1798, is the United Nations who are represented by ten kings, and are the subject of Revelation seventeen. But there is also an eighth, who is of the seven. Rome always comes up eighth and is of the seven.
約翰立勒末時代个歷史當中，卽1798年，也受吩咐曉得七頭當中有一個頭「是」。聖經預言裡个第六個國度起首於1798年，所以當約翰喺預言中被帶到1798年个辰光，彼時「是」个國度，就是美國；伊還進一步受指示，曉得第七個國度對1798年來講還是將來个事，因為伊還弗曾來到。對1798年來講猶屬將來个第七個國度，就是聯合國；伊拉由十個王所表明，也就是《啟示錄》第十七章个主題。但還有第八個，伊是出於七個當中个。羅馬總是作第八個出現，且是屬於彼七個个。
There is much to say about the contents of chapter seventeen, but we are simply identifying the eight kingdoms of Bible prophecy represented in chapter seventeen in order to see how the Millerite understanding of four kingdoms squares up with the eight kingdoms of Revelation seventeen.
關於第十七章个內容，有許多可講；弗過，我拉現下單單是要指出聖經預言裡向第十七章所表明个八隻國度，為着要看米勒派對四隻國度个理解，哪能搭啟示錄第十七章个八隻國度相符合。
We will address this in the next article.
箇隻題目，我伲將喺下一篇文章裡向大家論及。