At the “time of the end,” in 1798, the book of Daniel, and more specifically the vision represented by the Ulai River was unsealed. The vision announced the starting of the investigative judgment on October 22, 1844. The verse that became the foundation for that truth is Daniel chapter eight, and verse fourteen. William Miller, the messenger chosen to recognize the unsealing of the message, never fully understood all the truths associated with the vision, but he did fulfill the work which was given to him.
勒“末了个辰光”，到1798年，《但以理书》，更加确切个讲，就是乌莱河所表明个异象，已经开封脱了。该异象宣告查案审判是从1844年10月22日起首个。成为该项真理根基个经文，是《但以理书》第八章第十四节。威廉·米勒，作为蒙拣选来认出该信息开封个使者，从来弗曾完全明白凡属该异象个一切真理；不过，交托拨伊个工作，伊确实完成了。
As Miller began his study of the prophetic word, he came to understand certain rules of prophetic interpretation that were identified and established within the Bible. Those rules became encoded and identified as William Miller’s Rules of Interpretation. Those rules are endorsed by inspiration and identified as the rules that will be used by those who announce the starting of the executive judgment at the Sunday law. Miller testified that he began his study of the Bible at the beginning of the Bible and only proceeded onward as he understood what he was then considering. From this approach it is easy to see why the first time-prophecy Miller recognized, that had bearing upon the message he was to identify as being fulfilled in 1844, was the “seven times” of Leviticus twenty-six.
当米勒开手研究预言个话语辰光，伊渐渐明白仔几条预言解释个规矩；此些规矩本来就勒圣经里向得着指出并设立。后来，此些规矩编定并标明为威廉·米勒个《解释规矩》。此些规矩蒙感示所认可，也被指明为：到主日法辰光，凡宣告执行审判开头个人，所要使用个规矩。米勒作证讲，伊开手研究圣经辰光，是从圣经个起头读起，只照伊当时所明白个，一步一步继续前行。从此种方法来看，就容易明白：米勒头一回认出个、对伊后来所指出于一八四四年应验个信息有关系个时间预言，就是《利未记》二十六章里个“七次”。
Inspiration informs us that the angel Gabriel, along with other holy angels, directed the mind of Miller, just as Gabriel had directed the minds of Daniel, John the revelator and all the prophets of the Bible, for Gabriel had been given the job that Satan forfeited. Gabriel’s job was represented in Satan’s first name, Lucifer, which means light bearer. Gabriel brought the prophetic light to Miller, and in obedience to the light he presented the message that announced the opening of the investigative judgment on October 22, 1844.
默示告知我众，天使加百列并其余圣天使引导咾米勒个心思，正如加百列先前引导但以理、启示者约翰并圣经里向个众先知个心思一样；因为加百列受托承当咾撒但所失落个职分。加百列个职分，曾表见于撒但个头一个名字——路西弗，其意即“持光者”。加百列将预言个亮光带拨米勒；伊顺服此亮光，就传扬咾信息，宣告查案审判于1844年10月22日开始。
Hindsight allows those who wish to understand the work of William Miller, to recognize that he was given certain insights to the prophetic word that became keys for his work of assembling the message of the approaching judgment. One of those keys was his recognition that a day represented a year in prophetic application. Another was a prophetic structure which he employed to place and align the lines of prophecy he discovered. That structure was based upon the two satanic powers that brought desolation to God’s people and God’s sanctuary. All of Miller’s discoveries were placed upon the prophetic structure that represented the history of paganism followed by papalism that consecutively trampled down both God’s sanctuary and God’s people from the time of ancient Israel, until the Second coming of Christ.
從後見之明來看，凡願意明白威廉·米勒工作個人，會認出伊曾得著某些關於預言之道個見解；此等見解成為伊彙集那將臨審判信息之工作個關鍵。其中一個關鍵，乃是伊認識到：在預言個應用裡， 一日代表一年。另有一個，乃是伊所採用個一種預言結構，藉此安置並對齊伊所發現個各條預言線。此一結構，乃建立於兩個使上帝子民並上帝聖所荒涼個撒但權勢之上。米勒一切個發現，儕安放於此一預言結構之上；此結構表明異教主義之歷史，其後繼之以教皇主義；自古代以色列之時起，直到基督第二次降臨，彼等相繼踐踏上帝個聖所並上帝個子民。
That prophetic structure allowed him to accurately identify every truth needed to establish October 22, 1844, as the opening of the judgment. But that truth was limited, for he could not see the third persecuting power that followed paganism and papalism in prophetic history. It was not necessary for him to see that truth, for his work was to announce October 22, 1844, and the light of the third persecuting power would be unsealed after that date.
该种预言结构，使伊得以准确辨明一切所需个真理，来确立 1844 年 10 月 22 日为审判开端。然而，该真理乃有限个，因为伊看弗见预言历史当中紧随异教同教皇制之后个第三个逼迫势力。伊弗需要看见该真理，因为伊个工作是宣告 1844 年 10 月 22 日，而第三个逼迫势力个亮光，将在该日期之后方得开启。
In connection with aligning his prophetic understandings upon a structure of the two desolating powers of pagan Rome, followed by papal Rome, was his understanding that the word translated as “the daily,” in the book of Daniel, was a symbol of paganism, and or, pagan Rome. The word “tamid” translated as “the daily” is employed by Daniel five times. It is always used in conjunction with a symbol that Miller correctly understood to represent the papacy. The symbol of the papacy that always occurs in connection with “the daily,” is represented with two symbols. Either way, the two symbols of the papal power, both identify the papacy, yet none-the-less, when Daniel employed the word “tamid” that is translated as “the daily,” it was always used with and before the symbol of the papacy. Miller’s understanding that “the daily,” in the book of Daniel, became the foundation of the structure he saw that was based upon the two desolating powers of paganism followed by papalism. Miller’s identification of “the daily,” as paganism in the book of Daniel was destined to become a giant controversy within Adventism, beginning in Adventism’s second generation, which began in 1888.
伊为着使佢对预言个理解安置勒一个结构之上——先是异教罗马个两个荒凉势力，随后是教皇罗马——故而佢也认定，《但以理书》里译作“常献个”个字，是异教主义，抑或异教罗马个一个表号。译作“常献个”个“tamid”一字，乃但以理用过五遍。此字每一遍出现，侪是同一个表号连用；米勒正确明白该表号乃指教皇制。凡同“常献个”一同出现个教皇制表号，是用两种表号来表示个。无论哪一种，这两个教皇权势个表号，侪是指认教皇制；然而，但以理用“tamid”——即译作“常献个”——个辰光，总是同教皇制个表号连用，而且出现勒其前头。米勒对《但以理书》中“常献个”个理解，成为佢所看见个结构个根基；该结构乃是建立勒先异教主义、后教皇主义个两个荒凉势力之上。米勒将《但以理书》中“常献个”认作异教主义，这一认定注定要成为复临信仰内部一个重大争议；此争议发端于复临信仰个第二代，即自1888年开始者。
The first prophetic truth Miller discovered that was a component of the understanding of October 22, 1844, was the “seven times,” of Leviticus twenty-six, and it was the first of Miller’s established truths that was rejected in 1863. That rejection began the first generation of Adventism, when they began wandering through the wilderness of Laodicea. The second generation began at the Minneapolis General Conference in 1888, and in the aftermath of the rebellion that occurred there, the satanic work of rejecting Miller’s identification of “the daily” as paganism began in 1901. The correct understanding of “the daily,” was not fully set aside until after the death of the prophetess, who had identified that the view being promoted in opposition to Miller’s correct view of “the daily,” had been delivered by “angels that were expelled from heaven.” The full rejection took place in the third generation around 1931. The third generation had begun with the publication of the book by W. W. Prescott, titled, The Doctrine of Christ, just after the 1919 Bible Conference. In 1919, the third generation began and continued until the publication of the book, Questions on Doctrine in 1957.
米勒所發現、並且作爲對 1844 年 10 月 22 日之理解的一個組成部分的第一個預言真理，乃是《利未記》二十六章个「七次」；這也是米勒所確立个諸般真理當中，頭一個於 1863 年被棄絕个。此一棄絕，開啓了復臨運動个第一代；彼時，伊拉狄加曠野中个漂流就開始了。第二代始於 1888 年明尼阿波利斯總會；而在該處所發生个背叛之後，撒但棄絕米勒將「常獻个」指認爲異教主義个工作，於 1901 年開始了。對於「常獻个」个正確理解，並未被完全擱置，直到那位女先知去世之後；她曾指出，彼一種被鼓吹來反對米勒關於「常獻个」之正確見解个觀點，乃是由「從天上被逐出个天使」所傳來个。完全个棄絕，發生於約 1931 年前後个第三代之中。第三代乃是在 1919 年聖經會議之後不久，隨 W. W. Prescott 所著、題爲《The Doctrine of Christ》个書出版而開始。1919 年，第三代開始，並一直延續到 1957 年《Questions on Doctrine》一書出版之時。
After Miller’s work was established and made plain upon Habakkuk’s two tables (the 1843 and 1850 pioneer charts), the Lord then began to open up the truth that there was another, a third, desolating power that would follow paganism and papalism that would also persecute God’s people.
米勒个工作既然已经立定，并且藉哈巴谷两块版（1843年及1850年先驱图表）显明出来，主随后就开始启示这项真理：除脱异教势力搭教皇势力以外，还有一个、第三个施行荒凉个权势要随后兴起，也要逼迫上帝个子民。
“Through paganism, and then through the Papacy, Satan exerted his power for many centuries in an effort to blot from the earth God’s faithful witnesses. Pagans and papists were actuated by the same dragon spirit. They differed only in that the Papacy, making a pretense of serving God, was the more dangerous and cruel foe. Through the agency of Romanism, Satan took the world captive. The professed church of God was swept into the ranks of this delusion, and for more than a thousand years the people of God suffered under the dragon’s ire. And when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, was symbolized by a beast with lamblike horns. The beasts preceding it had risen from the sea, but this came up out of the earth, representing the peaceful rise of the nation which is symbolized. The ‘two horns like a lamb’ well represent the character of the United States Government, as expressed in its two fundamental principles, Republicanism and Protestantism. These principles are the secret of our power and prosperity as a nation. Those who first found an asylum on the shores of America rejoiced that they had reached a country free from the arrogant claims of popery and the tyranny of kingly rule. They determined to establish a government upon the broad foundation of civil and religious liberty.” Signs of the Times, November 1, 1899.
“借助異教，後來又借助教皇制，撒但幾個世紀以來施展伊个權勢，竭力要對地上抹去上帝忠信个見證人。異教徒搭教皇派同受一樣个龍个靈所驅使。伊拉个分別單單在於：教皇制假託事奉上帝，所以更加危險，也更加殘酷，成為仇敵。借助羅馬教制个作用，撒但擄掠了全世界。自稱屬上帝个教會也被席捲進這場迷惑个隊伍當中；一千多年之久，上帝个子民一直受龍个忿怒所苦。及至教皇制被奪去伊个力量，不得不停止逼迫，約翰就看見另一個新權勢興起，來附和龍个聲音，並繼續推行同樣殘酷褻瀆个工作。這個權勢，就是末後要向教會搭上帝个律法爭戰个權勢，乃是由一隻有羊羔樣兩角个獸所表徵。在伊以前个諸獸都係從海中上來；獨有這一個係從地上上來，表明這個所象徵个國家乃係和平興起个。‘兩角如同羊羔’正好表明美國政府个性質，正如伊个兩個基本原則——共和政體搭更正教——所表達出来个一樣。這兩條原則，乃是我拉國家權力搭興盛个祕訣。最先在美洲海岸尋著避難所个人，歡喜自家已經到達一個脫離教皇制驕橫要求搭君王專制暴政个國度。伊拉決意要在公民自由搭宗教自由个廣闊根基之上建立一個政府。”《時兆》1899年11月1日。
Miller could not see the third persecuting power, and for this reason his structure was incomplete, though perfectly suited to fulfill his work. Sister White identifies that Miller was God’s chosen messenger, that he had been typified by Elijah and John the Baptist in his work, and by Elisha in his calling to his work, and by Moses in his death. Few in sacred history have inspired commentary that identifies that the angels are waiting by the grave to resurrect them, but this is the commentary of Miller. The fact that his work was limited by the history in which he was raised up is not a derogatory statement of Miller, simply a necessity to recognize, if his work is going to be considered in the true light of God’s prophetic Word.
米勒弗看勿见第三个逼迫个权势，故此伊个架构弗完全；虽然如此，却正好适合成全伊所担负个工作。怀爱伦姊妹指出，米勒弗是上帝所拣选个使者；就伊个工作来说，伊曾由以利亚并施洗约翰所预表；就伊蒙召进入此工作来说，伊又由以利沙所预表；就伊个死亡来说，伊又由摩西所预表。圣史当中，少有几个人曾引发此等评语，指出天使正守候勒伊拉个坟墓边，要叫伊拉复活；然而此等评语，正是论到米勒弗个。伊个工作受限于伊被兴起个历史时期，此一事实并非对米勒弗个贬抑，不过是必须承认个事；若要勒上帝预言之道个真正亮光当中来看待伊个工作，就必当如此。
Miller was given specific, angelic, direction that allowed him to construct a prophetic framework that was based upon the two desolating powers of paganism followed by papalism. For this reason, prophecies that identified history beyond the desolation accomplished by those two powers were misunderstood by Miller. Yet none of those misunderstandings made their way onto the two sacred tables of Habakkuk, where the foundations that were erected through the work of Miller were graphically represented. This is why inspiration could record of the 1843 chart that it was directed by the hand of the Lord.
米勒受着明确个、由天使所赐个指引，因此能够建立一个预言个架构；此架构乃系立勒异教主义随后接着教皇主义仔两股使地荒凉个权势之上。为着此个缘故，凡系指出历史进程超过此两股权势所成就个荒凉之后个预言，米勒就误解了。虽然如此，伊所生发个此些误解，并弗曾进入哈巴谷个两块圣表之中；勒两块表上，借着米勒个工作所建立个根基，已经用图像明明表示出来。此也就是为何灵感能够论到一八四三年个图表时记载说：此表乃系由主个手所指引。
“The Lord showed me that the 1843 chart was directed by his hand, and that no part of it should be altered; that the figures were as he wanted them. That his hand was over and hid a mistake in some of the figures, so that none could see it, until his hand was removed.
“主指示我，一八四三年个预言图表是伊亲手引导个，任何一部分侪弗应当改动；其中个数字正是伊所要个。伊个手覆庇其上，也遮掩了其中几个数字里向个一个错误，叫人弗能看见，直到伊个手挪开了为止。”
“Then I saw in relation to the ‘Daily,’ that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘Daily;’ but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed.” Review and Herald, November 1, 1850.
“后来我看着关于‘常献’个事体，晓得‘祭献’一词乃是出于人个智慧加进去个，并弗属于原文；主曾把对此个正确看法赐给那些传扬审判时辰呼声个人。1844年以前，当大家还合一个辰光，差弗多众人都同心持守对‘常献’个正确看法；但是自1844年以来，在混乱当中，人又接受了别样个看法，于是黑暗搭混乱也就跟牢来了。” Review and Herald，1850年11月1日。
The truths assembled by Miller at the direction of angels was directed by the Lord, and within the endorsement of the 1843 chart, inspiration included that Miller’s understanding that “the daily” represented paganism was correct. Five times the Hebrew word “tamid” translated as “the daily,” occurs in the book of Daniel, and it always represents the relationship between the two desolating powers of paganism followed by papalism.
米勒喺天使引導之下所彙集个真理，實係主所指引个；並且，喺對1843年圖表个認可之內，默示亦包含咗對米勒此一理解个印證，就是「常獻个」係指異教，此種見解乃係正確个。希伯來文「tamid」譯作「常獻个」，喺《但以理書》內出現過五遍，而且每一遍攏係表明兩個施行荒涼之權勢之間个關係：先係異教，後係教皇制。
Miller’s understanding of “the daily,” as a symbol of paganism, was absolutely essential in the prophetic framework he employed, for the sequential relationship of paganism followed by papalism became his point of reference in aligning all the prophecies he was led to understand.
米勒对“常献的祭”个理解，认为伊是异教个象征，㑚在伊所采用个预言体系里向，实在是绝对要紧个；因为先是异教、后是教皇制个次序关系，就成为伊用来对齐伊所蒙引导而明白个一切预言个参照点。
At “the time of the end,” in 1798, the book of Daniel was unsealed, and the primary passage that was what Sister White identified as the “central pillar” and “foundation” of the advent movement, was Daniel chapter eight, and verse fourteen.
到咾「末時」，即一七九八年，《但以理書》個封印開忒了；而其中主要個經文，也就是懷愛倫姊妹所指認爲復臨運動个「中心柱石」同「根基」个經節，乃是《但以理書》第八章十四節。
“The scripture which above all others had been both the foundation and central pillar of the Advent faith was the declaration, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed.’ [Daniel 8:14.]” The Great Controversy, 409.
喺一切經文當中，作爲復臨信仰根基並中心柱石个，乃是此一宣告：「到二千三百日，聖所就必得潔淨。」［但以理書 8:14。］《善惡之爭》，409。
Verse fourteen is the answer to verse thirteen, and the answer is meaningless without the context of the question.
第十四節乃是對第十三節个回答；若無問題个上下文，此回答便毫無意義。
Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.
随后我听见一个圣者讲闲话，又有另一个圣者对那讲闲话个圣者讲：“关于常献个祭，与那使荒凉个罪过，致使圣所搭军旅一同拨践踏个异象，要到几时呢？” 伊对我讲：“直到二千三百日；随后圣所就要得着洁净。” 但以理书 8:13, 14
These two verses are the symbol of the increase of knowledge that was produced when the book of Daniel was unsealed at “the time of the end,” in 1798. Verse thirteen, identifies the two desolating powers that Miller formed his prophetic model upon. Miller identified “the daily,” in verse thirteen as paganism, and the “transgression of desolation” as papalism. It is important to recognize that the prophetic model the angels led Miller to recognize, is identified in the two verses that represent the increase of knowledge that arrived in history in 1798. Yet Miller was not given to see the next power to come upon the prophetic stage and persecute God’s people.
箇兩節經文，乃係一個象徵，表明於「末時」一七九八年《但以理書》啟封之辰所產生个知識增長。第十三節指出了米勒用以建立其預言模型个兩個施行荒涼个勢力。米勒將第十三節裡个「常獻」認作異教主義，並將「使地荒涼个罪過」認作教皇主義。應當看出，天使引導米勒所認識个預言模型，正係由箇兩節——即代表一七九八年於歷史中來到个知識增長个兩節——所標明。然而，米勒並未得賜看見下一個將登上預言舞臺、並逼迫上帝子民个勢力。
“I saw that the two-horned beast had a dragon’s mouth, and that his power was in his head, and that the decree would go out of his mouth. Then I saw the Mother of Harlots; that the mother was not the daughters, but separate and distinct from them. She has had her day, and it is past, and her daughters, the Protestant sects, were the next to come on the stage and act out the same mind that the mother had when she persecuted the saints. I saw that as the mother has been declining in power, the daughters had been growing, and soon they will exercise the power once exercised by the mother.” Spalding and Magan, 1.
“我看见其双角个兽有龙个口，其权柄乃勒其头里，所颁个谕旨也要从其口中发出来。随后我又看见了淫妇之母；我看见此母并非诸女，乃是同伊拉分开、各自有别。伊个日子已经有过，也已经过去；而伊个女儿，就是新教各宗派，便接下来登上场面，表演出母亲当年逼迫圣徒时所有个同一样心思。我看见，正当母亲个权势日渐衰微之辰，诸女儿却一直勒增长；而且勿久之后，伊拉就要行使那从前母亲所行使过个权柄。” Spalding and Magan, 1.
Miller’s inability to see the third power forced him to make conclusions that were simply wrong. Miller identified the sea beast of Revelation thirteen as pagan Rome and the earth beast as papal Rome. His application of Revelation chapter seventeen, was also flawed by his inability to see prophetic history that extended beyond the second desolating power of papalism. For this reason, when Miller identified the Roman power in Daniel’s prophecy, he treated them as one power that came in two phases. That was and is an accurate application, but it prevented him from understanding the kingdoms of Bible prophecy as anything that reached beyond a fourth kingdom represented by Rome. He saw and identified that the fourth kingdom of Rome had two phases, represented as pagan Rome and papal Rome, but could not see that papal Rome was also the fifth kingdom which was to be followed by a sixth kingdom.
米勒弗看弗出第三个势力，逼使伊落出咾结论，实在是错误个。米勒弗把《启示录》第十三章里个海中兽认作异教罗马，把地中兽认作教皇罗马。伊对《启示录》第十七章个运用，也同样有缺陷，因为伊看弗见那一段延伸到教皇主义作为第二个行毁坏个势力以后个预言历史。为咾这个缘故，当米勒弗认定《但以理书》预言里个罗马势力辰光，伊把伊拉当作一个势力，看作分作两个阶段出现。这个运用当时是、而今也是准确个；不过，伊也因此弗能明白《圣经》预言里个列国，并弗仅止于罗马所代表个第四国。伊看见并认出罗马个第四国有两个阶段，就是以异教罗马搭教皇罗马来表明个；但是伊弗能看见，教皇罗马同时也是第五国，而第五国以后还要接着有第六国。
In Daniel chapter two, the Millerites brought the elements of the fifth kingdom of Bible prophecy together with the fourth kingdom. At the basic level their application was correct, but incomplete, for the first reference of the kingdoms of Bible prophecy must agree with the last reference of the kingdoms of Bible prophecy, because Jesus, as the Alpha and Omega always illustrates the end with the beginning. Unable to see a distinction of two sequential kingdoms made it impossible for Miller to recognize that Revelation chapter twelve, is identifying paganism (the dragon), and the sea beast of Revelation chapter thirteen, as papalism (the beast) and the earth beast of Revelation chapter thirteen as apostate Protestantism (the false prophet).
《但以理書》第二章裡，米勒派將《聖經》預言第五國个諸般要素，摎第四國合併起來。就基本層面來看，伊拉个應用係正確个，總歸弗完全；因爲《聖經》預言列國个頭一個指涉，必須摎《聖經》預言列國个末後一個指涉相符合，因爲耶穌作爲阿拉法摎俄梅戛，總係用起頭來表明末了。弗能看出前後相繼个兩個國度之分別，就使米勒無法認得，《啓示錄》第十二章所指明个係異教主義（龍），《啓示錄》第十三章个海獸係教皇主義（獸），而《啓示錄》第十三章个地獸則係背道个新教（假先知）。
Miller was unable to see the dragon, the beast and the false prophet as three consecutive kingdoms in chapters twelve and thirteen of Revelation, and was thus forced by his prophetic logic to assume the two chapters were not a consecutive illustration of the three powers that lead the world to Armageddon. The light Miller was given was the perfect light for his generation, and his generation was tested by that light.
米勒弗看弗出《启示录》第十二章搭第十三章里向个龙、个兽搭假先知是三个相继个国度，因此，照伊预言解释个逻辑，伊只好认定向两章并弗是一幅按次序画出个、引领世界走向哈米吉多顿个三种势力个连续图像。上帝赐拨米勒个亮光，对伊个世代来讲是完全个亮光；而伊个世代也正是照向个亮光受试验个。
The light of the three desolating powers (the dragon, the beast and the false prophet), was given to Future for America at the “time of the end,” in 1989. The passage of Daniel which was unsealed with the collapse of the Soviet Union in fulfillment of Daniel chapter eleven, and verse forty was the light of the third angel, whereas Miller had been given the light of the first angel. The last six verses of Daniel eleven, were seen to be the foundation and central pillar of the movement of Future for America, and verse forty, of Daniel chapter eleven summarizes that light, just as verses thirteen and fourteen, of Daniel chapter eight summarized the light that was unsealed in the Millerite movement.
三個使荒涼个權勢（龍、獸並假先知）个亮光，係喺「末時」——一九八九年——賜俾 Future for America 个。隨着蘇聯崩潰、應驗但以理書第十一章第四十節，而被開啟个但以理書經文，乃係第三位天使个亮光；至於米勒，所賜俾伊个乃係第一位天使个亮光。但以理書第十一章末後六節，被看作係 Future for America 運動个根基並中心柱石；而但以理書第十一章第四十節，總括該亮光，正如但以理書第八章第十三、十四節總括喺米勒派運動中所開啟个亮光一樣。
And at the time of the end shall the king of the south push at him: and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow and pass over. Daniel 11:40.
到末時，南方个王要攻擊伊；北方个王要像旋風一樣向伊衝來，帶著戰車、馬兵，同許多船艦；伊要侵入列國，勢如洪水，氾濫而過。Daniel 11:40.
The verse identifies a war that began at the “time of the end” in 1798, between the king of the south and the king of the north. The king of the south represented atheistic France, that delivered the deadly wound to the papacy in that very year. The papacy is there represented as the king of the north. France, prophetically in 1798, was one tenth of the ten kingdoms of Daniel chapter seven. Those ten kingdoms represent pagan Rome, and pagan Rome represents the dragon. The papacy (the king of the north) represents the beast. The verse identifies the king of the north (the papacy), who had been given its deadly wound at the opening of the verse, would ultimately retaliate against the king of the south (the king of atheism). When the papacy did retaliate, the king of atheism had moved from the nation of France, to the confederacy of the Soviet Union. France was one nation, yet when the papacy retaliated against the king of the south in the verse, the king of the south was identified as “countries,” as was the former Soviet Union.
经文指出，一场争战自一七九八年“末时”起首，乃在南方王与北方王之间。南方王所表明者，乃无神论的法国；正是在该年，法国使教皇制受了那致命的伤。教皇制在此则被表明为北方王。按预言论，一七九八年的法国，乃但以理书第七章十国中的一国。彼十国表明异教罗马，而异教罗马又表明那龙。教皇制（即北方王）表明那兽。经文指出，北方王（教皇制）在本节开头既受了致命的伤，最终却要向南方王（无神论之王）施行报复。及至教皇制果然施行报复之时，无神论之王已从法国一国，转移至苏维埃联盟之邦联。法国原是一国；然而当本节中的教皇制向南方王施报之时，南方王却被称为“列国”，正如先前的苏联一样。
When the king of the north (the papacy) did retaliate it brought with it “chariots,” “horsemen” and “many ships.” Chariots and horsemen are symbols of military strength, and ships are symbols of economic strength. The power that formed an unholy alliance with the papacy for the purpose of bringing down the Soviet Union was the United States, and the two strengths of the United States in Revelation chapter thirteen, is identified as its ability to force the world to receive the mark of papal authority by the force of arms and economics. Men will be forbidden to buy or sell without the mark, and then further, without the mark, men will be put to death.
當北方个王（教皇權）施行報復个辰光，伊帶來了「戰車」、「馬兵」並「許多船隻」。戰車搭馬兵是軍事力量个象徵；船隻是經濟力量个象徵。為了打倒蘇聯而搭教皇權結成不聖潔聯盟个勢力，就是美國；而《啟示錄》第十三章所指出个美國兩樣力量，就是伊有能力藉著武力搭經濟个強制，逼迫世界接受教皇權柄个印記。人若無此印記，就要被禁止買賣；進一步講，若無此印記，人還要被處死。
Verse forty directly identifies the dragon (the king of the south), the beast (the papacy) and the false prophet (the United States). The foundational verse for “the time of the end” in 1989, identifies the three desolating powers that lead the world to Armageddon, just as the foundational verses of the Millerite movement identified the two desolating powers of paganism followed by papalism.
第四十節直接指明：龍（南方个王）、獸（教皇制）搭假先知（美國）。關於一九八九年「末時」个根基經文，指認出三股使荒涼个權勢，伊拉引領世界走向哈米吉多頓；正如米勒派運動个根基經文曾指認出兩股使荒涼个權勢，先係異教主義，後係教皇主義。
The verse begins with a battle between the king of the south and the king of the north. In the beginning of the verse (1798), the king of the south prevails, but in the verse, the king of the north retaliates and prevails over the king of the south. The beginning of the verse marks the battle between the king of the north and the king of the south, and in the ending of the message contained in the verse the same battle between the northern and southern kings is illustrated, but with the opposite results. The beginning marked the “time of the end” in 1798, and the ending battle marks the “time of the end” in 1989. The verse contains within its written testimony the signature Alpha and Omega, the beginning and the ending.
此节起首讲着南方王搭北方王个争战。勒节个开头（1798年），南方王得胜；不过勒节里向，北方王转来报复，并且胜过南方王。勒节个起头标明北方王搭南方王个争战，而勒节所含个信息个末了，也画出同一场南北二王个争战，不过结果正相反。起头标明1798年个“末时”，末了个争战标明1989年个“末时”。此节勒其所写个见证之中，包含阿拉法搭俄梅戛个印记，就係起初搭末了。
The actual history of the verse continues on past the collapse of the Soviet Union in 1989, through to the Sunday law of verse forty-one. At the Sunday law the three-fold union of modern Babylon is brought about by a series of rapid events. Verse forty therefore begins when the deadly wound is delivered in 1798, and the whore of Tyre is forgotten. The history represented by the verse completely ends at the Sunday law of verse forty-one, where the deadly wound is healed and the whore of Tyre is remembered. The signature of the beginning and ending is written not only upon the text found in the verse, but also the complete history represented by the verse. The verse identifies the prophetic framework that is based not upon simply paganism (the dragon) and papalism (the beast), but it identifies the structure of the three desolating powers that lead the world to Armageddon.
经文箇实际历史，弗单停勒一九八九年苏联瓦解个辰光，还一直延续到第四十一节个星期日法。勒星期日法个辰光，现代巴比伦个三重联合，借着一连串迅速发生个事件而形成。故此，第四十节个历史，是从一七九八年致命伤受着个辰光开始个，推罗个淫妇也被忘记。经文所表明个历史，到第四十一节个星期日法才完全结束；勒该处，致命伤得着医治，推罗个淫妇也被记念起来。其开始搭结束个印记，弗但写勒该节经文个字句里向，也写勒该节所代表个全部历史里向。该节所指明个，乃是一个先知性个框架；此框架个根基，弗是单单建勒异教主义（龙）搭教皇主义（兽）之上，乃是指明那三种使地荒凉个势力个结构；正是伊拉领全世界走向哈米吉多顿。
Miller’s prophetic framework announced the arrival of God’s investigative judgment, and the prophetic framework of Future for America announces the arrival of God’s executive judgment. At the “time of the end” in 1989, a three-step testing and purification process began when the last six verses of Daniel eleven were unsealed at the collapse of the Soviet Union. The distinction of Miller only seeing paganism and papalism, and not seeing apostate Protestantism, must be understood to rightly understand the vision of the Ulai River that was unsealed in 1798.
米勒个预言架构宣告上帝查案审判个来到；Future for America 个预言架构宣告上帝执行审判个来到。到 1989 年“末时”里，随着苏联崩溃、但以理书十一章末六节被开启，一个三步个试验搭净化过程就开始了。若要正确理解 1798 年被开启个乌莱河异象，就必须明白：米勒个分别只看见异教主义搭教皇主义，却呒没看见背道个新教主义。
We will continue that consideration in the next article.
阿拉会勒下一篇文章里继续探讨个桩事。
“We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated.
“㑚无闲辰好失脱。艰难个辰光摆勒㑚前头。世界拨争战个灵所激动。弗多辰光，预言里所讲个患难景象就要发生。《但以理书》第十一章个预言，差弗多已经达到其完全应验。许多已经发生、为应验此预言个历史，还要重新重演。”
“In the thirtieth verse a power is spoken of that ‘verses 30 through thirty-six quoted.’
「到第三十節，經文講着一種勢力，『第三十節到第三十六節所引个經文。』」
“Scenes similar to those described in these words will take place.” Manuscript Releases, number 13, 394.
「箇些話裡向所描寫个景象，會再度發生。」《Manuscript Releases》，第13卷，394頁。