The question we will seek to resolve in this article is how the first mention of the kingdoms of Bible prophecy in Daniel chapter two agrees with the last mention of the kingdoms of Bible prophecy in Revelation seventeen. I intend to raise some questions about what is actually identified in Nebuchadnezzar’s image and the pioneer’s position, that their history represented the point when the rock would strike the feet of the image.
我伲勒篇文章裡所要尋求解決个問題，乃是：《但以理書》第二章裡頭聖經預言諸國度个首次提及，究竟哪能樣搭《啟示錄》第十七章裡頭聖經預言諸國度个末次提及相符合。我打算提出幾個問題，論到尼布甲尼撒个像裡向實際所指認个究竟是啥，以及先驅者所持个立場——伊拉認為，拉个歷史正代表磐石要擊打此像腳部个辰光。
Sister White identifies that we had reached the point where “God’s sacred work is represented by the feet of the image in which the iron was mixed with the miry clay,” which she further describes as the “mingling of churchcraft and statecraft.”
怀爱伦姊妹指出，倷已经到了个辰光，“上帝神圣个工作，是由那尊像个脚所表明个；脚里向铁掺勒烂泥里，”伊进一步将其描述为“教会权术搭国家权术个混合。”
“We have come to a time when God’s sacred work is represented by the feet of the image in which the iron was mixed with the miry clay. God has a people, a chosen people, whose discernment must be sanctified, who must not become unholy by laying upon the foundation wood, hay, and stubble. Every soul who is loyal to the commandments of God will see that the distinguishing feature of our faith is the seventh-day Sabbath. If the government would honor the Sabbath as God has commanded, it would stand in the strength of God and in defense of the faith once delivered to the saints. But statesmen will uphold the spurious sabbath, and will mingle their religious faith with the observance of this child of the papacy, placing it above the Sabbath which the Lord has sanctified and blessed, setting it apart for man to keep holy, as a sign between Him and His people to a thousand generations. The mingling of churchcraft and statecraft is represented by the iron and the clay. This union is weakening all the power of the churches. This investing the church with the power of the state will bring evil results. Men have almost passed the point of God’s forbearance. They have invested their strength in politics, and have united with the papacy. But the time will come when God will punish those who have made void His law, and their evil work will recoil upon themselves.” The Seventh-day Adventist Bible Commentary, volume 4, 1168.
“倷伲已经来到一个辰光，上帝个神圣工作，是借仔那像个脚来表明个；脚里向，铁搭污泥和拢一淘。上帝有伊个子民，就是蒙拣选个百姓；伊拉个分辨力必须得着成圣，弗可因仔摊木头、干草、禾秸勒根基浪向，反致自家成为弗圣洁。凡忠于上帝诫命个每一个灵魂，侪会看见，倷伲信仰个分别记号，就是第七日安息日。若是政府肯照上帝所吩咐个去尊崇安息日，伊就会站勒上帝个能力里向，也站勒捍卫那一度交付圣徒个真道个地位浪向。总归，执政掌权个人会拥护假冒个安息日，还要把伊拉个宗教信仰搭遵守这个教皇制度个产儿和拢来，摆勒主所分别为圣、所赐福个安息日之上；这个安息日，是主特特分别出来，叫人守为圣个，也作为伊搭伊子民之间个记号，直到千代。教会权术搭国家权术个搀和，就是由铁搭泥来表明。这个联合，正在削弱众教会一切个力量。把国家个权力加诸教会，必定会带来恶个结果。世人几乎已经越过上帝宽容个界限。伊拉把自家个力量投勒政治里向，又搭教皇制度联合起来。总有辰光，上帝要刑罚那些废掉伊律法个人；伊拉个恶行，终必反转落勒伊拉自家身上。”《基督复临安息日会圣经注释》卷四，1168。
The time which we have come to when God’s sacred work is mingling churchcraft and statecraft, is a description of a progressive period of time. She says the mingling “is weakening all the power of the churches,” and it “will bring evil results,” and that “the time will come when God will punish those who have made void His law.”
阿拉今朝所到个辰光，正是上帝圣工同教会权术并国家权术相混合个时段；迭是对一个渐进时期个描写。伊讲，迭种混合“在削弱众教会一切个能力”，而且“会带来邪恶个结果”，并且“辰光会到，上帝要惩罚迭些使伊律法归于无有个人。”
The mingling of church and state that weakens the power of the churches is a description of the church of Pergamos, where the combining of churchcraft and statecraft represented the falling away that precedes the revealing of the man of sin. Pergamos and the emperor that symbolizes the compromise between Christianity and idolatry takes place in the fourth kingdom of Daniel two. That compromise is represented in Daniel two with the use of the word “clay.”
教會搭政權相攪和，削弱了眾教會个權能，這正是別迦摩教會个寫照；勒該教會裡，教會權術搭國家權術个結合，表明了勒那「罪人」顯露以前所必有个背道。別迦摩搭象徵基督教與偶像崇拜妥協个皇帝，乃是發生勒但以理書第二章个第四國之中。勒但以理書第二章裡，這種妥協是藉着「泥」這隻字來表明个。
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. Daniel 2:31–34.
王啊，儂看見了一個大像；看啊，這像極其高大，光輝非常，立在儂面前；其形狀甚是可畏。這像个頭是精金做个，胸膛同兩隻膀臂是銀做个，肚腹同大腿是銅做个，兩條腿是鐵做个，腳是一半鐵、一半泥。儂一直看見，直到有一塊石頭非人手鑿出來，打在這像那鐵同泥个腳上，把伊打得粉碎。Daniel 2:31–34.
As Daniel’s interpretation continues it is no longer “clay” but it became dirty or “miry clay.”
但以理个解说再讲落去个辰光，就勿再是“泥”了，乃是变成功污浊个、或讲“稀泥”。
And whereas thou sawest the feet and toes, part of potters’ clay, and part of iron, the kingdom shall be divided; but there shall be in it of the strength of the iron, forasmuch as thou sawest the iron mixed with miry clay. Daniel 2:41.
爾所看見其腳同腳指，一分係陶匠个泥，一分係鐵，該國必要分裂；然而其中仍有鐵个剛強，因爲爾看見鐵摻和喺泥濘个泥裡。Daniel 2:41.
The pure clay which was the Potter’s clay changes to miry clay. God’s is the divine Potter and his work is never miry.
本是陶匠手里洁净个泥土，变作烂污泥。上帝乃是神圣个陶匠，伊个工作从来弗是烂污个。
But now, O Lord, thou art our father; we are the clay, and thou our potter; and we all are the work of thy hand. Isaiah 64:8.
毋過現今，主啊，儂是阿拉个父；阿拉是泥，儂是摶泥个匠人；阿拉眾人攏是儂手裡个工作。以賽亞書 64:8。
In the history of pagan Rome, the church of Smyrna was pure clay. In the history of Pergamos, which is the fourth kingdom in Daniel two, the clay changes into miry clay. What is first mentioned in the passage as simply “clay”, and thereafter “potter’s clay”, changes into “miry clay”, as the interpretation continues. Pergamos is where that change was accomplished in order to prepare the way for Thyatira, or papal Rome. The change from “clay” into “miry clay” is the falling away that prepares the way for Thyatira, which Paul identifies as the “falling away first” in Second Thessalonians.
㑚异教罗马个历史里，士每拿教会是纯净个泥土。到别迦摩个历史里，也就是《但以理书》第二章所讲个第四国，泥土变做了泥泞个泥。经文起先单单称之为“泥土”，后来又称为“窑匠个泥”；随着解释继续展开，就变做了“泥泞个泥”。别迦摩就是完成此种转变个所在，为推雅推喇，也就是教皇罗马，预备道路。从“泥土”变到“泥泞个泥”，就是那离道反教个事，为推雅推喇开路；保罗在《帖撒罗尼迦后书》里称之为“先有离道反教个事”。
The Millerites could see no further than the fourth kingdom of Rome and expected the Second Coming of Christ to be the next prophetic event, for the stone that smites the image’s feet represents the Second Coming. But did Christ set up a kingdom in 1798? He did come into the Most Holy Place on October 22, 1844, to receive a kingdom, but was it set up at that time?
米勒派看勿到罗马第四个国度以外个事，伊拉指望基督个第二次降临就是预言里向下一件要发生个事体，因为打碎那像脚个石头，表明个就是第二次降临。不过，基督勒1798年立起国度了𠲎？伊确实勒1844年10月22日进到至圣所里去领受一个国度，不过，个个辰光国度就已经设立了𠲎？
The answer to the first of those two questions is that Christ did not set up His everlasting kingdom in 1798. The second question whether or not Christ set up His everlasting kingdom on October 22, 1844 is also no.
對於箇兩個問題裏向頭一個，答案是：基督並弗曾勒1798年建立伊个永遠个國度。第二個問題——基督係弗係勒1844年10月22號建立伊个永遠个國度——答案也是否定个。
Was there a kingdom set up in the time of pagan Rome? I ask this for the pioneers understood the fourth kingdom to be both pagan and papal Rome which identifies 1798 as the conclusion of the fourth kingdom when Christ would set up an everlasting kingdom. But the book of Revelation identifies four kingdoms that follow pagan Rome.
異教羅馬個辰光，有弗有一個國度設立起來？我提出此問，是因為先驅者認為第四個國度同時包括異教羅馬搭教皇羅馬，照此就把1798年認定為第四個國度個終局，也正是基督要設立永遠國度個時辰。弗過，《啟示錄》卻指出，在異教羅馬之後，還有四個國度。
If the fourth kingdom of iron in Daniel two is simply representing pagan Rome where the compromise of Constantine is represented by the clay being turned into miry clay, did Christ setup a kingdom in that history? The answer is yes. At the cross, which is the history of Pergamos, not Thyatira, Christ established His kingdom of “grace.” There was an everlasting kingdom set up at the cross, and the throne of that kingdom typifies a throne that gets set up during the latter rain. That latter rain throne represents His kingdom of “glory.”
假使《但以理書》第二章裡向第四個鐵个國度，單單係代表異教个羅馬，而君士坦丁个妥協乃係由泥變做爛泥所表明，咁基督曾否喺該段歷史當中建立一個國度？答案係肯定个。喺十字架上，也就是別迦摩个歷史，弗係推雅推喇，基督建立了伊「恩典」个國度。喺十字架上，確曾設立一個永遠个國度；而該國度个寶座，乃係預表一個要喺晚雨時期被設立个寶座。該晚雨个寶座，代表伊「榮耀」个國度。
“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，样样都准确；其所指向个事件，彼辰也正在发生。“日期满了，上帝个国近了”，乃是伊拉个信息。待到“其日期”——但以理书第九章个六十九个七，亦即一直延伸到弥赛亚、“受膏者”——届满个辰光，基督在约但河受约翰施洗之后，就领受了圣灵个膏立。门徒所宣称“近了”个“上帝个国”，也正是借着基督个死而建立个。此国并非像伊拉素来所受教导而相信个地上帝国；也勿是将来要设立个、弗朽坏个国度，就是当“天下诸国个国权、掌权，并普天下国度个大权，必赐给至高者众圣民”个辰光所设立个国；就是该永远个国度，在其中“万国都必事奉伊，顺从伊”。但以理书 7:27。照圣经个用法，“上帝个国”一语，同时用来指恩典个国与荣耀个国。保罗在希伯来书里，将恩典个国摆明出来。使徒先指向基督，就是该位满有怜悯、会“体恤我拉软弱”个代求者，随后讲：“所以，我拉只管坦然无惧来到施恩个宝座前，为要得怜恤，蒙恩惠。”希伯来书 4:15, 16。施恩个宝座，正代表恩典个国；因为有宝座，就表明有国度。基督在伊许多个比喻里，也用“天国”一语，来指明上帝恩典在世人心里运行个工作。
“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；而此国度，就系救主所讲个：‘当人子喺伊个荣耀里降临，众圣天使也同伊一道来个辰光，伊就要坐喺伊荣耀个宝座浪；万国也要聚集喺伊面前。’《马太福音》25:31, 32。此国度还系将来个事。伊弗是到基督第二次降临之前就设立个。”
“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.” The Great Controversy, 347.
“恩典个国度”自从人类堕落之后就即刻设立了；当时为着救赎有罪个人类，已经定下了一项计划。迭个国度其辰存在于上帝个旨意里，也凭着伊个应许而存在；并且借着信心，人能够成为其中个子民。不过，迭个国度并弗曾真正建立，直到基督个死。甚至当救主已经开始伊在地上个使命之后，因着人个顽梗搭忘恩，伊若是疲乏了，也原可以从加略山个牺牲前退缩。于客西马尼园里，苦难个杯在伊手里战栗。伊甚至当时也原可以揩去额上个血汗，任凭有罪个人类灭亡于自家个罪孽之中。若是伊曾如此行，堕落个人就绝无得救赎个可能。但当救主舍去伊个生命，并且在伊将断气个辰光喊道：“成了！”彼辰，救赎计划个成全就得到确保了。在伊甸园里向迭对犯罪个夫妇所赐个救恩应许，也就得着了证实。先前凭着上帝应许而存在个恩典国度，到彼辰才正式建立。”《善恶之争》，347。
Christ did set up an everlasting kingdom in the prophetic history of pagan Rome, not at the end of papal Rome. He also sets up His kingdom of glory at His Second Coming which includes the history of the latter rain, when the four winds of Islam are released.
基督實在㑚異教羅馬个預言歷史當中建立了永遠个國度，並弗是勒教皇羅馬末後个辰光。伊也勒伊第二次降臨个辰光建立伊榮耀个國度，其中包括後雨个歷史，就係伊斯蘭个四風得着釋放个辰光。
“The latter rain is coming on those that are pure—all then will receive it as formerly.
「晚雨」要降落勒許純潔个人身浪；到辰光，眾人攏要像從前一樣領受伊。
“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. Christ would help us. All could be overcomers by the grace of God, through the blood of Jesus. All heaven is interested in the work. Angels are interested.” Spalding and Magan, 3.
「迭四个天使一松手，基督就要建立伊个国度。弗是勒尽伊所能个辰光做人个，侪弗会领受晚雨。基督会帮助阿拉。靠着上帝个恩典，借着耶稣个宝血，众人侪会成为得胜者。全天庭侪关心迭项工作。天使也关心。」Spalding and Magan, 3.
When the four winds are released, Christ sets up His kingdom. Both the latter rain and the releasing of the four winds represent progressive events, and neither represent a point in time. The four winds represent Islam.
當四道風得著釋放個辰光，基督就建立伊個國度。無論係晚雨，抑係四道風個釋放，攏係漸進發生個事件，並弗係指一個特定個時間點。四道風表徵伊斯蘭。
“Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.
「天使正执持四方个风；此风表象为一匹忿怒个马，欲要挣脱缰束，奔冲遍地全地个面，在其所经之路上带来毁灭搭死亡。」
“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.
“阿拉敢勒永世个边沿浪向睏觉吗？阿拉敢勒迟钝、冷淡、像死脱一样吗？噢，但愿阿拉个教会里向有上帝个灵搭伊个气息，吹进伊个百姓里向，叫伊拉立起身来，站勒自家脚根浪向而活。阿拉需要看见，这条路是狭个，门也是窄个；不过，当阿拉经过这窄门个辰光，其宽阔却是无有穷尽。”《Manuscript Releases》第二十卷，217。
The angels are holding the angry horse of Islam that is seeking to break loose bearing death and destruction in its path, in the time period when the Spirit of God is breathed upon God’s people. They then stand upon their feet and live. Prior to the Spirit being breathed upon them, God’s people are dead, for the breath of the Spirit causes them to stand up and live. When Sister White says we have now come to a time when the feet of the image that is mixed with iron and miry clay represents the combination of church and state, the outpouring of the latter rain was still in the future.
天使正牵制着伊斯兰教那匹愤怒个马，伊一心想要挣脱出去，所到之处带来死亡搭毁灭；此事发生勒上帝个灵吹临上帝子民个辰光。随后，伊拉就站起身来，且得着生命。勒上帝个灵还末吹临伊拉以先，上帝个子民是死个，因为灵个气息使伊拉站起来，且活转来。怀姐妹讲，我拉现在已经来到一个辰光，就是那像个脚，铁搭泥掺杂个，代表教会搭国家个结合；而彼辰光，晚雨个浇灌仍旧还勒将来。
“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.
「晚雨必要落勒 上帝个子民身浪。一位大有能力个天使必要从天降落，整個世界也必要因伊个荣耀得着光照。」《Review and Herald》，1891年4月21日。
There are two voices in Revelation eighteen.
《啟示錄》第十八章裡有兩個聲音。
“When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches.” Selected Messages, book 2, 118.
「耶穌開始伊公開个職事辰光，伊清淨了聖殿，除去其中褻瀆上帝个污穢。到伊職事臨末了个行動當中，第二度清淨聖殿，也算是末後个一件事。照樣，為着警戒世人个末後工作，向眾教會也發出兩番分明个呼召。」《信息選粹》卷二，118。
The first voice is a wake-up call for God’s people, the second voice is the wake-up call for God’s other children that are still in Babylon.
头一個声音是向 神个百姓发出个警醒呼召；第二个声音是向 神其余个儿女发出个警醒呼召，伊拉还仍旧勒巴比伦里。
“There is a world lying in wickedness, in deception, and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind is carried to the future when the signal will be given, ‘Behold the Bridegroom cometh; go ye out to meet Him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable.” Bible Echo, May 4, 1896.
「有一个世界卧在邪恶、欺骗同迷惑之中，沉在死荫个影里，——睡着，睡着。阿拉当中有啥人正在灵魂里感觉劬劳，要去唤醒伊拉？啥个声音能够达到伊拉？我个心思被带到将来，彼时信号要发出：『看哪，新郎来了；侬拉出去迎接伊。』但有些人会耽搁，未及取得补充伊拉灯盏所需个油；到末后，伊拉要发觉得太迟：品格——即油所表明个——是弗能转让个。」《Bible Echo》，1896年5月4日。
In the passage two questions were asked. Who are feeling travail of soul to awaken them? What voice can reach them?
喺該段經文裡，提出了兩個問題：啥人正感受著靈魂个劬勞，為著喚醒伊拉？啥个聲音能夠達到伊拉？
The “voice” that awakens the world is the second voice of Revelation eighteen that calls God’s other flock out of Babylon. Both God’s people and the world need to be awakened by the Midnight Cry, which is simply another symbol of the latter rain.
叫世界醒转个“声音”，就是《启示录》第十八章里向上帝另外一群羊群发出、叫伊拉从巴比伦里向出来个第二个声音。上帝个子民搭世界，两下里都需要借着半夜个呼喊来得着唤醒；迭个呼喊，不过是晚雨个另外一个表号。
Were the Millerites correct in identifying that in the days of the fourth kingdom Christ would set up an everlasting kingdom? Yes.
米勒派認定：在第四國个日子裡，基督要建立一個永遠个國；箇項認定係勿係正確？係个。
He established His kingdom of “grace” at the cross, which was during the history of the fourth kingdom of Bible prophecy. That kingdom being pagan Rome. In Daniel two, is the falling away that precedes the church of Thyatira represented? Yes, for the clay which represents God’s people changed from clay unto miry clay. So where is Thyatira in the image? Or is it even in the image? It is represented in the image, and Nebuchadnezzar sheds light on that fact when he reaches the height of his proud arrogance in chapter four of Daniel.
伊喺十字架上建立了祂「恩典」个国；其时正当《圣经》预言里第四个国个历史时期。迭个国就是异教罗马。喺《但以理书》第二章里，推雅推喇教会之前个背道，有否得到表征？有，因为表明上帝子民个泥，已经从泥变作稀泥咾。所以，推雅推喇喺迭尊像里个啥地方？抑或根本弗喺迭尊像里？伊喺迭尊像里是有表征个；而尼布甲尼撒喺《但以理书》第四章达到其骄傲狂妄个极峰辰光，便把迭一事实显明出来。
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? Daniel 4:30.
王講話講：「迭箇大巴比倫，弗就是我用我權能个大力造起來，作王國个京都，來顯我威嚴个榮耀麼？」但以理書 4:30。
Just prior to Nebuchadnezzar’s judgment of twenty-five hundred and twenty days of living like a beast of the field, he exhibited his pride by asking the question of whether or not he built the kingdom that is Babylon the great? The whore of Revelation seventeen has written on her forehead, “MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH.” The Roman church, as Sister White calls her is Babylon the Great. The head of gold in the image represents literal Babylon and it also represents spiritual Babylon, the fifth kingdom of Bible prophecy that has the singular characteristic as being the power who received a deadly wound. In Isaiah twenty-three the papal power represented as Tyre, would be forgotten for seventy years as the days of one king. Literal Babylon represented by Nebuchadnezzar also received a deadly wound that was healed when Nebuchadnezzar was banished from his kingdom for twenty-five hundred and twenty days. Literal Babylon the great typified spiritual Babylon the great and both had their kingdoms temporarily removed, and thereafter restored. The whore of Revelation seventeen did not have a silver cup in her hand, nor a brass or iron cup, she had a golden cup.
当尼布甲尼撒受审判、要过两千五百二十日野地走兽般个生活以前，伊显出自家个骄傲，发问讲：个王国，就是大巴比伦，勿是我建造个么？《启示录》第十七章里向个淫妇，额上写牢：“奥秘哉，大巴比伦，作淫妇并地上一切可憎之物个母。”照怀姐妹所称，罗马教会就是大巴比伦。异象里向个金头，表明字义上个巴比伦，同时也表明属灵个巴比伦，就是《圣经》预言里向第五个国度；伊有一项独特个特征，就是伊乃受过致命伤个权势。《以赛亚书》第二十三章里向，教皇权势用推罗来表明，要被人忘记七十年，如同一王个年日。尼布甲尼撒所表明个字义上个巴比伦，也曾受着一个致命伤；当尼布甲尼撒为两千五百二十日被逐出伊个国度个辰光，这个伤后来又得着医治。字义上个大巴比伦，预表属灵个大巴比伦；两者个国度都曾暂时被夺去，后来又复得恢复。《启示录》第十七章里向个淫妇，手里拿个勿是银杯，也勿是铜杯或铁杯，乃是金杯。
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. Revelation 17:4.
个妇人穿了紫色同朱红个衣裳，拿金子、宝石并珍珠妆扮，手里捏一只金杯，杯里盛满了可憎个物并伊淫乱个污秽。启示录 17:4
Gold represented literal Babylon and it also represents spiritual Babylon, the fifth kingdom of Bible prophecy that received a deadly wound in 1798, when the sixth kingdom of Bible prophecy took the throne. Literal Babylon in the image was followed by a silver kingdom that consisted of two powers, the Medes and the Persians, and the Persian horn in Daniel eight came up last and higher. Darius the Mede was the first horn and his general, Cyrus was a Persian that would ultimately come into power after the Median king Darius.
金𡉑表明字面个巴比伦，也表明属灵个巴比伦，就係圣经预言里向第五个国；伊勒1798年受着致命个创伤，当辰光圣经预言里向第六个国登上宝座。像里向字面个巴比伦后首来个係一个银个国，伊由两股势力组成，就係玛代人搭波斯人；而但以理书第八章里向个波斯角，生发得较晏，也较高。玛代人大利乌係头一个角；伊个将军古列係一个波斯人，末后要在玛代王大利乌之后掌权。
Cyrus was a type of Christ who was going to begin the process of freeing God’s people from captivity. The Medo-Persian empire represents the sixth kingdom of Bible prophecy which is the United States. The United States has two horns representing Republicanism and Protestantism. Darius represents the Republican horn of the United States and Cyrus represents the horn of Protestantism. As Cyrus began the process of freeing God’s people to rebuild Jerusalem and the temple, the United States was the land which was raised up to free the captives of spiritual Babylon’s captivity in order to erect the spiritual temple, of which the Millerites laid the foundation. The literal captivity in Babylon being seventy years typified the captivity in spiritual Babylon for twelve hundred and sixty years. The United States is the shoulders of silver in Nebuchadnezzar’s image.
古列预表基督，伊将要开始使上帝个子民脱离被掳之过程。玛代—波斯帝国表征圣经预言里向第六个国度，就是美国。美国有两只角，表征共和主义搭新教主义。大利乌表征美国个共和主义之角，古列表征新教主义之角。正如古列开始使上帝个子民得释放，好重建耶路撒冷搭圣殿，美国也就是迭块被兴起个土地，为着释放那些被属灵巴比伦掳掠个俘囚，来建立属灵个圣殿；弥勒派正是在迭座圣殿之根基上落了基脚。巴比伦里字面上个被掳有七十年，预表属灵巴比伦里个被掳有一千二百六十年。美国就是尼布甲尼撒像上个银膀胱。
The third kingdom of brass was Greece that represents a worldwide kingdom. That kingdom is the United Nations, that in Revelation seventeen was the kingdom that in 1798 had not yet came. The ten kings of Revelation seventeen agree to give their kingdom unto the papacy, the eighth kingdom, that is of the seven. They make this agreement because they are forced to by the United States, and because the world is being destroyed by the “four winds” of Islam, that are released during the time of the latter rain, which begins to be fully poured out at the Sunday law in the United States.
第三個銅的國度就是希臘，彼乃代表一個普天下的國度。該國度就是聯合國；照《啟示錄》第十七章所講，這就是到一七九八年還未曾來到的國度。《啟示錄》第十七章裡的十王同意將伊拉的國度交給教皇制，就是那第八個國度，也就是出於七者之一個。伊拉立下此項協議，因為伊拉受美國所逼迫，也因為世界正被伊斯蘭教的「四風」所毀壞；此四風是在晚雨時期被釋放出來的，而晚雨是在美國星期日法之時開始完全傾降。
At the Sunday law in the United States, God establishes His kingdom of “glory” as He lifts up His people as an ensign to call God’s other children out of Babylon. Thus, the horn of Protestantism comes up last and is higher than the first in agreement with the two horns of Medo-Persia. Once the United Nations agrees to turn the control of the world over to the papacy, the four winds of Islam are released and the worldwide kingdom is confronted by the warfare that followed the death of Greece’s first horn that was broken and produced four horns.
及到美國个星期日法令臨到辰光，上帝設立伊「榮耀」个國度，伊將自家个子民高舉做一面旌旗，為要呼召上帝其餘个兒女從巴比倫裡向出來。故此，新教主义个角末後興起，且比先前个角更高，正如瑪代波斯两个角个情形相合。一旦聯合國同意將世界个控制權交付教皇制度，伊斯蘭个四風就得釋放，普天下个國度便面臨爭戰；這爭戰正是隨著希臘頭一個角被折斷、而生出四個角之後所跟隨而來个爭戰。
When the image reaches the feet of iron (statecraft) and miry clay (churchcraft) and the ten toes (ten kings), the stone that has been cut out of the mountain without hands strikes the feet of the image. The Millerites were accurate to Daniel’s image, as much as they could be accurate from their vantage point in prophetic history. But the Alpha and Omega always illustrates the end with the beginning and the four kingdoms of Nebuchadnezzar’s image represent four literal kingdoms that typify their spiritual counterparts at the end of the world.
當嗰尊像行到鐵（國政）同稀泥（教政）个腳，以及十隻腳趾（十個王）个辰光，嗰塊毋係用手鑿出來、乃係從山上切下來个石頭，就打着嗰尊像个腳。米勒派對但以理个像所作个理解係準確个，就彼等喺預言歷史个立腳點所能達到个準確程度而言，確係如此。然而，阿爾法同俄梅戛總係用起頭來表明末了；尼布甲尼撒之像个四個國度，乃係四個實在个國度，用來預表世界末了彼等屬靈个對應者。
With the kingdoms of history Rome comes up eighth and is of the seven. In Daniel seven Rome comes up eighth and is of the seven. In Daniel eight Rome comes up eighth and is of the seven. In Revelation seventeen Rome comes up eighth and is of the seven. In Daniel two, which represents the first mention of the kingdoms of Bible prophecy, modern spiritual Rome comes up eighth and is of the seven. The first (Alpha) illustration of the kingdoms of Bible prophecy identifies the last (Omega).
佮歷史個列國一淘來看，羅馬興起做第八，也屬於七者之一。㑚《但以理書》第七章裏，羅馬興起做第八，也屬於七者之一。㑚《但以理書》第八章裏，羅馬興起做第八，也屬於七者之一。㑚《啟示錄》第十七章裏，羅馬興起做第八，也屬於七者之一。㑚《但以理書》第二章，就是代表《聖經》預言列國頭一擺提着個所在，現代屬靈個羅馬興起做第八，也屬於七者之一。《聖經》預言列國個起初（Alpha）圖像，指出末後（Omega）。
“We have come to a time when God’s sacred work is represented by the feet of the image in which the iron was mixed with the miry clay. God has a people, a chosen people, whose discernment must be sanctified, who must not become unholy by laying upon the foundation wood, hay, and stubble. Every soul who is loyal to the commandments of God will see that the distinguishing feature of our faith is the seventh-day Sabbath. If the government would honor the Sabbath as God has commanded, it would stand in the strength of God and in defense of the faith once delivered to the saints. But statesmen will uphold the spurious sabbath, and will mingle their religious faith with the observance of this child of the papacy, placing it above the Sabbath which the Lord has sanctified and blessed, setting it apart for man to keep holy, as a sign between Him and His people to a thousand generations. The mingling of churchcraft and statecraft is represented by the iron and the clay. This union is weakening all the power of the churches. This investing the church with the power of the state will bring evil results. Men have almost passed the point of God’s forbearance. They have invested their strength in politics, and have united with the papacy. But the time will come when God will punish those who have made void His law, and their evil work will recoil upon themselves.” The Seventh-day Adventist Bible Commentary, volume 4, 1168.
“㑚拨已经来到一个辰光，上帝个神圣工作，系由那像个脚所表明；在该脚里，铁掺杂了烂泥。上帝有伊个子民，拣选个子民；伊拉个辨识必须得着成圣，弗可因向根基上搁木、草、禾秸而变作弗圣。凡向上帝诫命忠诚个每一个灵魂，侪会看见，㑚拉信仰个分别记号，就是第七日安息日。若是政府照上帝所吩咐个去尊崇安息日，伊就会站立勒上帝个能力里，并且维护那一回交付圣徒个信仰。弗过，从政个人会拥护伪造个安息日，并且会把伊拉个宗教信念掺进对这个教皇制度之子个遵守里，把伊搁勒主所分别为圣、所赐福个安息日之上；主已经把该日分别出来，叫人守为圣，作为伊搭伊子民之间、直到千代个记号。教会权术搭国家权术个掺杂，就系由铁搭泥所表明。这个联合正在削弱众教会一切个力量。把国家个权力赋予教会，会带来邪恶个结果。人几乎已经越过了上帝宽容个界限。伊拉把自家个力量投入政治，并且已经搭教皇制度联合。弗过，辰光会来到，上帝要惩罚该些废掉伊律法个人；伊拉个恶行会反过来落勒伊拉自家身上。”《基督复临安息日会圣经注释》卷四，1168。
The Alpha and Omega has made the correct pioneer understanding of Daniel two “new.”
阿爾法同俄梅戛已經使對《但以理書》兩節辰光預表个正確先鋒理解成爲「新个」。
And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for these words are true and faithful. And he said unto me, It is done. I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely. Revelation 21:5, 6.
坐勒宝座浪个迭一位讲：「看哪，我要叫万物都更新。」伊又对我讲：「写下来；因为这些话真实可信。」伊再对我讲：「成了。我是阿拉法，我是俄梅戛；我是起初，我是末了。我要将生命水个泉白白赏赐拨该个口渴个人。」启示录 21:5, 6。