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.
喺《啟示錄》第十七同第十八章，有一位天使將教皇制度受審判嘅異象帶畀約翰。喺對其最終審判嘅分述當中，聖經預言中嘅列國都被表明出嚟。
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.
喺呢度有智慧嘅心思。嗰七個頭就係七座山，女人坐喺其上。又有七個王：五個已經傾倒咗，一個現今仲在，另一個仲未到；及至佢嚟到嘅時候，必須暫時存留。嗰曾經有、而現今冇咗嘅獸，就係第八位；佢亦都係出於嗰七位之中，並且歸於沉淪。啟示錄 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.
約翰在靈裡被帶到1798年；在那裡，他得指示，承載那教皇婦人的獸之七頭，就是七王。王就是國度，而在聖經預言中，國度亦就是一個頭。到了1798年，已有五個國度傾倒，一個當時正在掌權。第七個國度尚在將來，並由十王所表徵。其後，約翰又得知，第八個國度就是那出於七者之中的教皇獸。教皇權乃是第五個國度，並且它曾受過致命傷；因此，當它的致命傷得醫治之時，它就成為那出於七者之中的第八個頭。
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.
喺《但以理書》第二章，頭四個國度係巴比倫、瑪代—波斯、希臘同羅馬。呢四個實在嘅國度，同時亦代表四個屬靈嘅國度，而佢哋合埋一齊，就指出《啟示錄》第十七章所講嘅八位王，即八個頭，因為耶穌一向都係用一件事嘅起頭，去說明一件事嘅結局。《但以理書》第二章，係聖經預言中首次提到眾國度；而《啟示錄》第十七章，則係最後一次，所以兩者必須一致，因為 神永不改變。
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.
喺1798年已經傾倒咗嘅第五個國度，乃係屬靈嘅巴比倫，即教皇制度。喺1798年掌權嘅第六個國度，乃係嗰個兩角嘅國度；呢個國度乃由瑪代同波斯嗰個兩角嘅國度所預表。第七個國度由十王所組成；佢哋喺1798年仲未曾來到；呢個國度就係全球一體嘅政府，乃由希臘——亞歷山大大帝嘅全球一體政府——所預表。第八個頭，原是七者之一，就係嗰個曾受致命傷嘅第五個國度；然而，當嗰致命傷得醫好之後，佢又再活過來。
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.
大淫婦所受嘅審判，係發生喺星期日法案危機嘅「時辰」之中；呢個「時辰」即係由美國頒布星期日法案開始，並喺歷史進程中持續，直到人類恩典時期結束為止嘅一段時期。喺呢個「時辰」之內，即係但以理書所指明嘅「這列王在位的時候」，上帝必建立祂嘅國。喺呢個「時辰」之內，晚雨正被傾降。
“The latter rain is coming on those that are pure—all then will receive it as formerly.
「後雨將要降臨喺嗰啲純潔嘅人身上——到時人人都要像從前一樣領受它。」
“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.
「當那四位天使放手嘅時候，基督就要建立祂嘅國度。只有凡盡其所能而行嘅人，先至會領受晚雨。」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.
後雨嘅傾降乃係漸進嘅，因為佢與審判相對應，而審判亦係漸進嘅。米勒派明白到，佢哋正活喺但以理書第二章所述像嘅腳部時期。佢哋相信羅馬係地上最後嘅國度；呢一點佢哋係正確嘅，但佢哋嘅理解仍然有限。
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.
「呢啲王在位嘅日子」，的確出現喺羅馬國度嘅歷史之中；但嗰並唔係異教羅馬或者教皇羅馬嘅歷史，而係現代羅馬嘅歷史。米勒派將異教羅馬同教皇羅馬視為同一個國度；而喺咁樣做嘅時候，佢哋引用咗《以西結書》中一段關於猶大最後一位君王（西底家）嘅經文，嚟支持佢哋嘅理解。
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.
你這褻瀆的、邪惡的以色列王子啊，你的日子已到，就是罪孽到了盡頭的時候。主耶和華如此說：要除掉冠冕，摘下王冠；這事必不再如先前一樣：使卑微的升高，使高傲的降卑。我要傾覆，傾覆，傾覆這國；這國也必不再存在，直等到那應得之者來到；我要將這國賜給他。以西結書 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.
由西底家起，將會有三個國度被「傾覆」；這些傾覆乃是引向基督，就是那位「權柄本屬於祂」並要執掌王權者。巴比倫、瑪代—波斯和希臘都要相繼被推翻，直到羅馬國；而在第四個國度的歷史進程中，基督將要來臨，建立一個國度。祂確實如此行了。
“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.’
喺嗰啲迅速將國家帶向滅亡嘅人當中，居首位嘅係佢哋嘅王西底家。佢全然離棄耶和華藉先知所賜嘅勸戒，忘記咗自己對尼布甲尼撒所欠嘅感恩之債，違背咗佢奉以色列嘅上帝耶和華之名所立嚴肅效忠嘅誓言；猶大王背叛咗先知，背叛咗施恩於佢嘅人，亦背叛咗佢嘅上帝。佢喺自己智慧嘅虛妄之中，轉向以色列興盛嘅古老仇敵求助，「差遣使者往埃及去，要他們賜給他馬匹和許多人民。」
“‘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.
「『佢豈可亨通呢？』主就嗰個如此卑劣、背棄一切神聖託付嘅人咁樣發問；『行呢等事嘅，豈能逃脫呢？佢豈可背約而得拯救呢？我指着我嘅永生起誓，』主耶和華說，『佢既藐視立佢作王者嘅誓言，違背與佢所立嘅約，佢必定要喺立佢作王嗰王所住之處死去，就係喺巴比倫中間，與嗰王一同。法老雖有強大軍隊同大隊人馬，在爭戰之中也不能為佢效力：……因佢藐視誓言，違背盟約；看哪，佢既已交手立約，卻又行咗呢一切事，佢必不能逃脫。』以西結書 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.
「那『褻瀆的惡王子』，其最後清算之日已經來到。主宣告說：『當除掉冠冕，摘下王冠。』直至基督親自建立祂的國度，猶大才再獲准有王。關於大衛家寶座，神聖的諭令乃是：『我要傾覆，傾覆，傾覆這國；這國也必不再有，直等到那應得的人來到，我就賜給他。』以西結書 21:25–27。」《先知與君王》，450、451頁。
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.
米勒所講的是正確的，但佢嘅理解有限，因為基督在人間行走之時所建立嘅國，並唔係最後嗰個屬地嘅國。喺異教羅馬之國之後，仲有四位王要出現。然而，基督的確喺十字架上建立咗「恩典」之國，但嗰個國並唔係喺《啟示錄》第十七章十王嘅日子中設立，亦唔係喺晚雨時期設立。基督喺末後日子所建立嘅國，乃係祂「榮耀」之國。懷師母曾直接論到呢兩個國。
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.”
米勒派明白到，基督喺第四個國度嘅歷史當中建立咗一個國度；佢哋呢一點係正確嘅，不過佢哋嘅理解仍然有限。喺第四個國度嘅歷史之中，基督設立咗「恩典」嘅國度；而喺第八個國度嘅歷史之中，祂設立咗祂「榮耀」嘅國度。喺祂設立「恩典」國度嘅歷史時期，聖靈喺五旬節被澆灌下來。五旬節乃係後雨傾降嘅預表，而呢後雨嘅傾降，乃係喺祂設立祂「榮耀」國度嘅歷史之中。
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.
五旬節的信息，乃是基督按字面復活的信息。後雨的信息，至少在某部分上，乃是象徵性復活的信息；這象徵性復活，乃由那先知性的謎語所表明：那屬於七者之中的第八位，並且此事應驗於獸身上，也應驗於地獸的兩角。第四與第八個國度，乃是基督建立祂國度之所在。
“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.
門徒奉主嘅名所作嘅宣告，在各方面都完全正確，而其所指向嘅事件，當時甚至已經正在發生。佢哋所傳嘅信息係：「日期滿了，上帝的國近了。」及至「那時候」期滿——即但以理書第9章所講、一直延伸到彌賽亞，即「受膏者」嘅六十九個七——基督在約旦河受約翰施洗之後，已經領受了聖靈的膏立。而佢哋所宣告為近了嘅「上帝的國」，乃係藉着基督之死而建立。呢個國並唔係佢哋一向所受教而相信嘅地上帝國；亦唔係嗰將來要被建立嘅、不朽嘅國度，就係當「國度、權柄，和天下諸國的大權，必賜給至高者聖民的民」之時所設立嘅；嗰永遠嘅國，在其中「一切掌權的都必事奉他，順從他。」但以理書 7:27。按聖經嘅用法，「上帝的國」呢個詞語，乃係同時用嚟指恩典的國同榮耀的國。保羅在希伯來書中，將恩典的國呈現出來。使徒先指向基督，呢位滿有憐憫、並且「體恤我們的軟弱」嘅中保，然後話：「所以，我們只管坦然無懼的來到施恩的寶座前，為要得憐恤，蒙恩惠。」希伯來書 4:15, 16。施恩的寶座，表徵恩典的國；因為有寶座，就必然有國度。基督在佢許多比喻中，都用「天國」呢個詞語，嚟指明上帝恩典在人心中所作嘅工。
“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.
「因此，榮耀的寶座乃代表榮耀的國；而這國正如救主所說：『當人子在祂的榮耀裏降臨，同眾聖天使與祂一同來的時候，祂要坐在祂榮耀的寶座上；萬國都要聚集在祂面前。』馬太福音 25:31, 32。這國仍是在將來；直至基督第二次降臨，才會建立起來。」
“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.
「恩典之國」喺人類墮落之後，隨即被設立；當時已經擬定咗一個救贖有罪人類嘅計劃。嗰時，呢國度存在於上帝嘅旨意之中，亦藉住祂嘅應許而存在；並且人可以藉着信心成為其中嘅子民。然而，直到基督嘅死，佢先至真正式式被建立。甚至喺救主已經開始咗祂喺地上嘅使命之後，因着人嘅頑梗同忘恩，祂仍然可能會從各各他嘅犧牲退後。喺客西馬尼，苦難之杯喺祂手中顫動。就係喺嗰陣時，祂本來都可以抹去額上嘅血汗，任由有罪嘅人類喺自己嘅罪孽中滅亡。若果祂咁樣做，墮落咗嘅人類就唔可能有救贖。然而，當救主捨去自己嘅生命，並且喺臨終嘅氣息中呼喊：「成了，」嗰時，救贖計劃嘅成就就得以確定。喺伊甸園向嗰對犯罪夫婦所作嘅救恩應許，亦喺嗰時得着確認。先前藉着上帝嘅應許而存在嘅恩典之國，於是就被建立。」
“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.
「基督的死——門徒原先視之為佢哋盼望最終幻滅嘅嗰件事——反而正係使呢份盼望永遠確定不移嘅原因。雖然呢件事曾經帶畀佢哋殘酷嘅失望，卻同時成為證明佢哋信念正確無誤嘅最高明證。嗰件使佢哋滿懷哀傷同絕望嘅事，正係為亞當每一個子孫打開盼望之門嘅事；而歷世歷代一切上帝忠信之民將來嘅生命同永恆嘅福樂，亦都集中於此。」
“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.
「無限憐憫嘅旨意，竟然連藉住門徒嘅失望，都正邁向成全。雖然佢哋嘅心，已經被祂教訓中嗰種『從來冇有人像祂噉講話』嘅神聖恩典同能力所贏得；然而，喺佢哋對耶穌嘅愛之純金之中，仍然摻雜住屬世驕傲同自私野心嘅卑賤雜質。甚至喺逾越節嘅樓房裏，喺嗰個莊嚴嘅時刻，當佢哋嘅夫子已經進入客西馬尼嘅陰影之中，佢哋中間仍有『爭論，究竟邊一個可算為最大』。」路加福音 22:24。「佢哋眼前所充滿嘅，乃係寶座、冠冕同榮耀；然而，就喺佢哋前面嘅，卻係園中嘅羞辱與痛苦、審判廳、加略山嘅十字架。正係佢哋心中嘅驕傲、對屬世榮耀嘅渴求，使佢哋咁頑固噉緊抓住當時錯謬嘅教訓，而忽略咗救主所講明祂國度真正性質，並指向祂將要受苦同受死嘅說話。而呢啲錯誤，就導致咗嗰場試煉——雖然嚴厲，卻又必要——係為咗糾正佢哋而被容許臨到。門徒雖然誤解咗佢哋信息嘅意思，又未能見到佢哋所期待嘅應驗，然而，佢哋的確已經傳講咗上帝所交託畀佢哋嘅警告，而主必賞賜佢哋嘅信心，並尊榮佢哋嘅順從。向萬國宣揚佢哋復活之主榮耀福音嘅工作，將要託付畀佢哋。正係為咗預備佢哋去作呢項工作，嗰個喺佢哋看來如此痛苦嘅經歷，先至被容許臨到。」《善惡之爭》，347、348。
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.
喺《啟示錄》入面，「有智慧嘅心思」計算「一個人嘅數目」，並且認出「嗰個人」亦都係第八個國度，即係出於那七個之一。嗰「罪惡之人」就係第八個國度嘅首領；呢個國度統轄地上嘅眾王同商賈，而七個教會為咗避免受逼迫嘅羞辱，就與佢哋聯合；並且佢係坐喺眾水之上。
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.
佢又對我說，你所看見那淫婦坐着的眾水，就是多民、群眾、列國、方言。啟示錄 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.
「罪惡之人」統管政治、貨幣、宗教同民事嘅世界；凡人都受佢管轄，惟有嗰啲已經勝過獸、獸像、獸嘅印記，以及佢名字數目嘅人除外。
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.
我又看見彷彿有一個玻璃海，其中攙雜着火；又看見那些勝過了獸、獸像、獸的印記，以及獸名數目的人，站在玻璃海上，手拿神的琴。佢哋唱神僕人摩西之歌，同埋羔羊之歌，話：「主神，全能者啊，你嘅作為偉大奇妙；萬聖之王啊，你嘅道路公義真實。」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.”
當耶穌基督嘅啟示被解開封印之時，凡明白「知識增長」嘅「智慧人」，就係嗰啲有「聰明」，並且「可以計算那獸的數目；因為這是人的數目；他的數目是六百六十六」嘅人。呢種「聰明」代表住一個三步驟試驗過程其中一部分，而每當耶穌解開一個預言嘅封印時，呢個過程總會發生。正因如此，經上先會指出，佢哋已經「勝了」「他的名之數目」。
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.
得勝即係通過一個試驗，而嗰啲「有智慧」並且「明白」嘅人，就得着與數目666相關聯嘅勝利；而且，呢節經文亦指出共有八個國度，第八個乃係出於那七個。嗰個「奧祕」喺但以理書第二章有所表徵，因為但以理所祈求要明白嘅，正係「奧祕」。關於共有八個國度、第八個國度乃出於那七個，而嗰國度嘅數目乃係666呢一個啟示，就係但以理藉着佢嘅祈禱而被表徵為所得着嘅奧祕；而但以理所代表嘅，乃係上帝末後日子嘅「智慧人」。
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.
但以理象徵末後日子中的「智慧人」；向他們解開了但以理書第二章之奧祕，而那奧祕的啟示乃是：聖經預言中對列國最後與最先的指涉，乃是那像中共有八個國度。這一啟示維護了米勒派對但以理書第二章的理解，但一經認明，便發出十倍更明亮的光輝。其光輝之所以十倍更明亮，乃是表明一項試驗，而「智慧人」要在這試驗上得勝；因為那屬於七王之列的第八個國度，同時也是第六個國度，就是龍、獸與假先知三重聯合的國度。如此，龍、獸與假先知都是第六個國度，並且合起來代表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.
尼布甲尼撒因着但以理書第二章嘅啟示而受考驗，但佢未能通過呢個考驗。喺但以理書第二章，但以理代表嗰啲通過咗有關嗰像之奧祕考驗嘅「智慧人」。尼布甲尼撒喺第三章則代表嗰啲喺同一個考驗上失敗嘅惡人。尼布甲尼撒作為第一個國度嘅第一位王，代表最後一個國度嘅最後一位王。因此，佢代表「罪人之子」，就係七間教會所緊握住嘅嗰位預言中嘅人。人係喺第六日被造，所以數目六就係人類嘅數目。尼布甲尼撒嘅數目係六。尼布甲尼撒喺數目666嘅考驗上失敗，並且代表末後日子嘅惡人。作為罪人之子嘅象徵，佢嘅數目係六。
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.
尼布甲尼撒王造咗一個金像，高六十肘，闊六肘；佢將呢像立喺巴比倫省杜拉平原。——但以理書 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.
呢個金像高六十肘，闊六肘，係由尼布甲尼撒所造；而佢嘅數目乃係六。呢個像被豎立起來，係對第二章之異象所啟示之光明的悖逆；而當你明白尼布甲尼撒嘅數目係六嘅時候，呢個像三重嘅描述，就等於六、六、六。
We will continue this study in the next article.
我哋將會喺下一篇文章繼續呢項研究。
“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.
「要建立一個帝國同一個永遠長存嘅王朝」呢個意念，對於嗰位強而有力嘅統治者有極大吸引力；喺佢嘅武力面前，地上列國都無法站立得住。出於無邊嘅野心同自私嘅驕傲所激發嘅熱忱，佢同佢嘅哲士商議，點樣先可以成就呢件事。佢忘記咗同嗰個大像之夢有關嘅奇妙眷佑；亦忘記咗以色列嘅上帝曾藉着祂嘅僕人但以理，清楚表明嗰像所代表嘅意義；又忘記咗同呢個講解有關，國中嘅大臣曾得免於羞辱嘅死；除咗一心想建立自己嘅權勢同至高地位之外，其餘一切都置諸腦後。於是，王同佢嘅朝臣決定，要用一切可能嘅方法，竭力高舉巴比倫為至高，並配受普世一致嘅效忠。」
“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.
上帝曾藉着象徵性的表述，向君王與人民顯明祂對地上列國的旨意；如今，這表述卻要被用來服務於高舉人的權勢。但以理的講解將被棄絕、被遺忘；真理將被曲解並被誤用。那由天上所設立、為要向世人的心思展開未來重要事件的象徵，竟要被用來攔阻上帝所願世人領受之知識的傳播。如此一來，撒但便藉着野心勃勃之人的籌謀，企圖挫敗上帝對人類所定的旨意。人類的仇敵深知，毫無錯謬摻雜的真理，乃是大有能力、足以拯救的；但當真理被用來高舉自我，並推進人的圖謀時，它便成為一種作惡的力量。
“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.
「尼布甲尼撒從他豐富嘅寶庫之中，命人鑄造咗一個巨大嘅金像；呢個像喺整體特徵上，與異象中所見嘅像相似，只係喺所用材料呢一點上有所不同。迦勒底人素來慣於為佢哋異教神明製作華麗壯觀嘅形像，但佢哋從未造出過任何一樣，好似呢尊燦爛奪目嘅像咁樣威嚴雄偉；呢像高六十肘，闊六肘。喺一個偶像崇拜極其盛行嘅國土上，杜拉平原上呢個美麗而無價嘅像，象徵巴比倫嘅榮耀、佢嘅宏偉同權勢，被分別為敬拜嘅對象，實在毫不令人驚奇。於是，事情就如此安排妥當，並且有諭令發出，規定喺奉獻之日，人人都要藉着向呢個像下拜，表明自己對巴比倫權勢至高無上嘅忠誠。」《先知與君王》，504, 505。