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.
在《启示录》第十七章和第十八章中，一位天使将有关审判教皇制度的异象带给约翰。在对她最终审判的展开中，圣经预言中的诸王国被呈现出来。
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.
在此有智慧的心思：那七头就是女人所坐的七座山；又是七位王：五位已经倾倒了，一位还在，另一位还没有来到；他来到的时候，必须暂时存留。那先前有、如今没有的兽，就是第八位；它也属于那七位，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.
约翰在灵里被带到1798年，在那里他被指示，驮着教皇妇人的那只兽上的七个头就是七位王。在圣经预言中，一个王就是一个王国，而一个王国也就是一个头。到了1798年，已有五个王国倾覆，一个正在统治；第七个王国尚未到来，它由十位王所代表。随后约翰被告知，第八个王国是那教皇的兽，它是出于那七个的。教皇制度是第五个王国，并且它受了致命的伤；当它的致命伤得医治时，它就成为那七个之中的第八个头。
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.
在但以理书第二章中，最初的四个王国是巴比伦、玛代与波斯、希腊和罗马。这四个字面的王国也象征四个属灵的国度，并且它们合在一起指认启示录第十七章的八位君王，或八个头，因为耶稣总是用起初来说明结局。但以理书第二章是圣经预言中对这些国度的首次提及，启示录第十七章则是最后一次，因此二者必然一致，因为神从不改变。
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.
在1798年倒下的第五个国度，是属灵的巴比伦——教皇制度。1798年掌权的第六个国度，是以玛代与波斯那双角之国为预表的双角国度。第七个国度由十位王组成，这十位王在1798年尚未出现；它是世界政府，曾由希腊——亚历山大大帝的世界一统政权——所预表。第八个头，出于那七个之中，就是那第五个国度；它曾受致命的伤，但当这致命的伤得医治时又活了过来。
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.
大淫妇的审判发生在“星期日法令危机”的“时候”，也就是一个从美国颁布星期日法令开始，并在历史中一直持续，直到人类恩典期结束的时期。在那“时候”，但以理书把它称为“这些王的日子”，上帝要设立祂的国度。在那“时候”，晚雨正在倾降。
“The latter rain is coming on those that are pure—all then will receive it as formerly.
“秋雨正降临在那些纯洁的人身上——那时众人都必像从前一样领受它。**”
“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.
当四位天使松手时，基督将建立祂的国度。除了竭尽所能的人之外，没有人能领受晚雨。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.
晚雨的浇灌是渐进的，因为它与审判相对应，而审判也是渐进的。米勒派信徒认识到，他们正处在但以理书第二章那尊大像的脚部时期。他们相信罗马是最后的地上国度，这一点并没有错，但他们的理解有限。
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.
“这些王的日子”确实出现在罗马的国度历史中，但这并不是异教罗马或教皇罗马的历史，而是现代罗马的历史。米勒派将异教罗马与教皇罗马视为一个王国，并为此引用了《以西结书》中关于犹大最后一位王（西底家）的一段经文，以支持他们的理解。
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.
至于你这以色列亵渎而邪恶的君王，你的日子到了，罪孽要止息的时候临到了。主耶和华如此说：除去冠饰，摘下王冠；这事将不再照旧：抬举卑微的，使高者降卑。我必倾覆、倾覆、再倾覆它；它将不再存在，直到那应得这权柄的人来到，我就把这权柄赐给他。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.
从西底家起，将会有三个王国被“推翻”，这将引向那位“理应掌权”的基督。巴比伦、玛代—波斯和希腊都将被推翻，直到罗马的国度；并且在那第四个国度的历史时期，基督将来到并建立一个国度。他确实这样做了。
“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.’
"在那些迅速把国家引向灭亡的人中，为首的是他们的王西底家。全然弃绝了藉着先知所赐的主的劝诫，忘却了他所欠尼布甲尼撒的感恩之债，违背了他奉以色列之主上帝之名所立的庄严效忠誓约，犹大王背叛了先知，背叛了他的恩主，也背叛了他的神。在自恃己智的虚妄中，他转而向以色列昌盛的宿敌求助，"差遣他的使者往埃及去，好叫他们给他马匹和许多人.'"
“‘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.
“他能亨通吗？”耶和华就指着那样卑劣地背弃一切神圣托付的人发问：“行这等事的岂能逃脱？岂能背约而得释放吗？主耶和华说：我指着我的永生起誓，立他为王的那王所住之处，他所轻看其誓、所背弃其约之王所在之地——他必与那王在巴比伦中间死。法老虽有强大的军队和众多的人马，也不能在战事上为他出力……他既伸手立约，却因背约而轻看誓言；他既做了这一切，必不能逃脱。”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.
“对那‘亵渎而邪恶的首领’，最终清算的日子已经来到。‘摘去冠冕，’主下令，‘把王冠取下。’在基督亲自建立他的国度之前，犹大不得再有君王。‘我要倾覆、倾覆、再倾覆它，’这是关于大卫家王位的神圣谕令；‘它必不再存在，直到那应得的人来到；我必将它赐给他。’以西结书21:25-27。” 《先知与君王》，第450、451页。
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.
米勒是正确的，但他的理解有限，因为基督在祂在人间行走时所建立的国度，并不是最终的地上的国度。在异教罗马的国度之后，还要有四位君王。然而，基督确实在十字架上建立了“恩典”的国度，但那个国度并不是在《启示录》十七章所说的十王的日子里设立的，也不是在晚雨时期设立的。基督在末后的日子里所要建立的国度，是祂“荣耀”的国度。怀特姐妹直接谈到这两个国度。
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.”
米勒派认识到，在第四个王国的历史时期，基督建立了一个国度；他们的认识是正确的，但也有限。在第四个王国的历史中，基督设立了“恩典”的国度；而在第八个王国的历史中，祂设立了祂“荣耀”的国度。在祂设立“恩典”国度的那段历史里，圣灵在五旬节被浇灌。五旬节预表在祂设立“荣耀”国度的那段历史中“晚雨”的浇灌。
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.
五旬节的信息是基督真实复活的信息。晚雨的信息，至少在某种程度上，是象征性复活的信息；这种象征由那“第八却属那七个之一”的预言之谜所表明，这在那兽身上应验，也在从地上上来的兽的两只角上应验。第四与第八个国度，是基督建立祂国度之处。
“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.
门徒奉主的名所发布的宣告在每一点上都是正确的，而且它所指向的事件当时就正在发生。“时候已经满了，神的国近了”，这是他们的信息。到了“时候”的满期——但以理书第九章所说直指弥赛亚“受膏者”的六十九个七——基督在约旦河接受约翰的洗后，领受了圣灵的膏抹。而他们所宣称临近的“神的国”，是借着基督的死而建立的。这个国度并不是他们被教导去相信的那种地上的帝国；也不是那将来不朽的国度——就是在“国度、权柄和天下诸国的大权都要赐给至高者的圣民”之时所要设立的——那永远的国度，其中“一切掌权的都必事奉他、顺从他”。但以理书7:27。在圣经的用法中，“神的国”这一表达用以指称恩典的国度与荣耀的国度。保罗在《希伯来书》中把恩典的国度呈现在我们面前。在指向那位“能体恤我们软弱”、满有怜悯的代求者基督之后，使徒说道：“所以，我们只管坦然无惧地来到施恩的宝座前，为要得怜恤，蒙恩惠。”希伯来书4:15、16。施恩的宝座代表恩典的国度；因为宝座的存在就意味着国度的存在。在祂许多比喻中，基督用“天国”这一称呼来指称神圣恩典在人心中的工作。
“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.
因此，荣耀的宝座代表荣耀的国度；而这国度在救主的话中有所提及：“当人子在他荣耀里降临，所有圣天使同他一起来的时候，他要坐在他荣耀的宝座上；万国都要聚集在他面前。”马太福音25:31-32。这个国度尚在将来。要等到基督第二次降临时才会建立。
“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.
人类一堕落，恩典的国度便被设立；那时就为拯救这有罪的人类拟定了一个计划。它当时仅在神的旨意之中，并借着祂的应许而存在；人却可以借着信心成为其子民。然而直到基督之死，它才真正被建立。即使在祂开始地上的使命之后，救主因人的顽梗与忘恩而困乏，也可能退缩，不走上各各他的牺牲之路。在客西马尼，苦杯在祂手中发颤；祂甚至那时也可以拭去额上的血汗，任由这有罪的族类在他们的罪孽中灭亡。若祂这样做，堕落的人类就绝无救赎的可能。但当救主舍命，并以临终的一息呼喊：“成了！”时，救赎计划的成就便得到了确证。在伊甸向那对犯罪的夫妻所赐的救恩应许也就被确认。那先前仅凭神的应许而存在的恩典的国度，于是得以建立。
“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.
因此，基督之死——门徒原以为是将他们的盼望最终摧毁的那件事——却成了使这盼望永远得以确立的事件。虽然它曾给他们带来残酷的失望，它却成为他们所信为真之事的最终明证。那件曾使他们充满哀恸与绝望的事，却为亚当的每一个子孙开启了盼望之门；并且在这件事上，历世历代一切忠于上帝之人的未来生命与永恒的幸福都系于其上。
“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.
无限怜悯的旨意正在得以成全，甚至是借着门徒的失望。虽然他们的心已经被那位“从来没有人这样说话”的主在其教导中所显出的神圣恩典与大能所赢得，然而在他们对耶稣的爱这纯金之中，却掺杂着世俗的骄傲和自私的野心这等卑贱的杂质。就是在逾越节的楼房里，在那庄严时刻，他们的夫子已开始进入客西马尼的阴影之中，他们中间竟然“起了争论，说他们中谁可算为大”。路加福音 22:24。他们的眼目被宝座、冠冕和荣耀所充满，而就在他们面前，却是园中的羞辱与痛苦、审判厅，以及各各他的十字架。正是他们心中的骄傲、对世俗荣耀的渴求，使他们顽固地坚持当时的谬误教训，对救主所说揭示祂国度真本质、并指向祂将要受苦受死的话充耳不闻。而这些错误也就带来了那为着纠正他们而被许可临到的试炼——严厉却必要。虽然门徒误解了自己所传信息的意义，未能实现他们的期待，然而他们已经传出了上帝交托给他们的警告，主必赏赐他们的信心，尊重他们的顺服。要把将复活之主的荣耀福音传给万国的工作托付给他们。那看似如此苦涩的经历之所以被允许临到，正是为要使他们为这项工作作好准备。大争战，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.
在《启示录》中，“有智慧的心”计算“那人的数目”，并看出“那人”也是第八个王国，是出于那七个的。 “那不法的人”是第八个王国的首领，这王国统治着地上的诸王和商人；为躲避逼迫的羞辱，七个教会与他联合，他也坐在众水之上。
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.
他对我说：你所看见那淫妇所坐的众水，就是多民、多人、多国、多方。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.
“罪恶之人”统治着政治、金融、宗教与民事领域，并统治一切人，除了那些已经战胜了那兽及其像、其印记和其名的数字的人之外。
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.
我看见仿佛有玻璃海，其中搀杂着火；又有那些胜了那兽和它的像、它的印记并它名的数目的人，站在玻璃海上，拿着神的琴。他们唱神仆人摩西的歌和羔羊的歌，说：主神，全能者啊，你的作为大而奇妙；圣徒之王啊，你的道路公义又真实。启示录 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.”
当耶稣基督的启示被揭开时，那些明白“知识增长”的“智慧人”，就是那些“有聪明”的人，并且他们会“计算那兽的数目，因为那是人的数目；他的数目是六百六十六”。这种“聪明”代表着耶稣每次揭开一则预言时必然出现的三步考验过程的一部分。因此，才记载他们已经“胜过”“他名的数目”。
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.
获得胜利就是通过一次考验；那些“有智慧”“能明白”的人，得着与数字666相关的胜利。经文也指出共有八个国度，第八个是出于那七个之中的。这个“奥秘”在《但以理书》第二章中有所呈现，因为但以理的祷告就是要明白这个“奥秘”。关于共有八个国度、第八个国度属于那七个之中、并且那个国度的数目是666的启示，就是但以理借着祷告所领受的奥秘；而但以理则代表神末后的日子里那些“有智慧”的人。
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.
但以理代表末时的“智慧人”，对他们来说，但以理书第二章的奥秘已被解封；而这奥秘就是这样一项启示：在圣经预言中关于诸国度的最初与最末的指认，乃是那形像里共有八个国度。这一启示维护了米勒派对但以理书第二章的理解，但一旦被认识，便明亮十倍。它那明亮十倍的辉煌，代表着一个考验，而“智慧人”在这考验上得胜，因为那属于那七的第八个国，也是第六个国，就是龙、兽和假先知的三重联合。因此，龙、兽和假先知都是第六个国，并且合在一起代表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.
尼布甲尼撒因但以理书第二章的启示而受考验，但他没有通过这考验。在但以理书第二章中， 但以理代表那些通过那像奥秘的考验的“智慧人”。第三章中的尼布甲尼撒则代表在同样考验中失败的恶人。作为第一个王国的第一位君王，他代表最后一个王国的最后一位君王。因此，他代表“不法的人”，就是七个教会所抓住的那位预言中的人。人是在第六日被造的，因此，数字六就是人类的数字。尼布甲尼撒的数字是六。尼布甲尼撒没有通过数字666的考验，并代表末后的日子的恶人。作为不法之人的象征，他的数字是六。
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个金像，高六十肘，宽六肘，立在巴比伦省的杜拉平原。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.
那金像高六十肘、宽六肘，是尼布甲尼撒所造；他的数目是六。这像的竖立是对第二章那像之光的反叛；当你明白尼布甲尼撒的数目是六时，这像的三重描述便等于六、六、六。
We will continue this study in the next article.
我们将在下一篇文章中继续这项研究。
“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.
建立一个能万世长存的帝国与王朝的念头，深深吸引了那位强大的统治者——在他的兵威之下，地上的列国无不败退。出于无边野心与自私骄傲所生的热忱，他与智者商议，筹划如何成就此事。他忘却了与那尊大像之梦相关的奇异天意；也忘却了以色列的上帝曾借着他的仆人但以理阐明那像的意义，并且因着这番解释，国中的显贵得以免于一场可耻的死亡；除了要建立自身权力与至上地位的欲望之外，一切都被抛诸脑后。于是，王与朝中谋臣决意以一切可能的手段，竭力将巴比伦高举为至上，使之堪受普世的效忠。
“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.
上帝曾借着那象征性的形象向君王与百姓启示祂对地上列国的旨意，如今却被拿来为人间权势的荣耀服务。但以理的解释将被拒绝并遗忘；真理将被曲解并被误用。那本为天所设、要向人心展现未来重要事件的象征，竟被用来阻碍上帝所愿世人接受的知识的传播。于是，借着有野心之人的计谋，撒但正企图挫败上帝对人类的神圣旨意。人类的仇敌知道，毫无错误掺杂的真理是一股大有拯救之能的力量；但当它被用来高举自我、推进人的计划时，就成为作恶的势力。
“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.
“尼布甲尼撒动用他丰厚的财宝，命人造了一座巨大的金像，其整体特征与异象中所见的像相似，只是在其所用材料这一点上有所不同。尽管他们一向习惯于为他们的异教神祇作宏伟的形象，迦勒底人以往从未制作过像这座辉煌夺目的雕像那样气势恢宏、庄严雄伟的东西——高六十肘，宽六肘。在一个偶像崇拜普遍盛行的国度里，位于杜拉平原、代表巴比伦的荣耀以及其壮丽与权势的这座美丽而无价的像，被奉为崇拜的对象，也就不足为奇了。于是作了相应的安排，并颁布诏令，规定在奉献之日，人人都要在这像前下拜，以此表明对巴比伦权势至高的忠诚。”《先知与君王》，第504、505页。