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.
喺「末時」——即一七九八年——《但以理書》，更具體嚟講，即由烏萊河所表徵之異象，被揭開封印。呢個異象宣告查案審判於一八四四年十月二十二日開始。成為嗰真理根基嘅經文，乃係《但以理書》第八章第十四節。蒙揀選去辨認呢信息之揭封嘅使者威廉米勒，從未完全明白一切與呢異象有關嘅真理；然而，佢確已成就咗所交託畀佢嘅工作。
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.
當米勒開始研究預言之道時，他明白到某些預言解釋嘅規則，乃係喺《聖經》之內被辨明並確立嘅。呢啲規則後來被編定並稱為威廉．米勒嘅《解釋規則》。呢啲規則蒙靈感所認可，並被指明為嗰啲將要喺星期日法案之時宣告執行審判開始之人所要採用嘅規則。米勒作證話，佢開始研究《聖經》時，係由《聖經》嘅起首開始，而且只係喺明白當時所查考嘅內容之後，先至繼續往前。由呢種方法，好容易睇出，米勒最先認識到、並且同佢所要指出係喺1844年應驗之信息有關嘅第一個時間預言，乃係《利未記》第二十六章嘅「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.
靈感嘅啟示話畀我哋知，天使加百列連同其他聖天使一齊引導米勒嘅心思，正如加百列曾經引導但以理、啟示者約翰，以及聖經中一切先知嘅心思一樣；因為加百列被賦予咗撒但所喪失嘅職分。加百列嘅職分，喺撒但最初嘅名「路西弗」之中有所表徵；「路西弗」嘅意思就係「帶光者」。加百列將預言之光帶畀米勒，而米勒順從呢光，傳講咗嗰信息，宣告查案審判喺1844年10月22日開始。
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.
當人以後見之明去理解威廉・米勒嘅工作時，就能看出，佢蒙賜予對預言之道若干嘅洞見，而呢啲洞見成為佢編組那關於將臨審判之信息工作嘅關鍵。其中一個關鍵，就係佢認識到，在預言嘅應用上，一日代表一年。另一個，則係一種預言嘅結構；佢運用呢個結構，去安置並對齊佢所發現嘅各條預言線。呢個結構乃係建立喺兩個使上帝子民同上帝聖所荒涼嘅撒但權勢之上。米勒一切嘅發現，都被安放喺呢個預言結構之上；呢個結構表徵異教主義之歷史，隨後接續而來嘅教皇主義，自古代以色列時期起，直到基督第二次降臨，先後踐踏上帝嘅聖所同上帝嘅子民。
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.
嗰個預言性嘅結構，使佢能夠準確辨明一切為確立1844年10月22日為審判開始所必需嘅真理。但嗰個真理乃係有限嘅，因為喺預言歷史之中，佢未能看見繼異教同教皇制之後嘅第三個逼迫勢力。佢毋須看見嗰個真理，因為佢嘅工作乃係宣告1844年10月22日，而關於第三個逼迫勢力嘅亮光，將會喺嗰個日期之後被開啟。
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.
與此同時，為要將他對預言嘅理解安置喺一個由異教羅馬及其後之教皇羅馬兩個荒涼之權勢所構成嘅架構之上，他亦認為，《但以理書》中譯作「常獻的」一詞，乃係異教主義，或異教羅馬嘅象徵。譯作「常獻的」嘅「tamid」一詞，但以理共使用咗五次；每一次都係同一個米勒正確理解為代表教皇權嘅象徵一同出現。嗰個總係同「常獻的」連繫出現、代表教皇權嘅象徵，係以兩個象徵表達出嚟。無論如何，呢兩個代表教皇權勢嘅象徵，兩者都係指向教皇權；然而，但以理每逢使用譯作「常獻的」之「tamid」一詞時，佢總係同教皇權嘅象徵一同使用，並且先於該象徵而出現。米勒對《但以理書》中「常獻的」之理解，成為咗佢所見之架構嘅基礎；而嗰個架構係建立喺先有異教主義、後有教皇主義兩個荒涼之權勢之上。米勒喺《但以理書》中將「常獻的」指認為異教主義，註定要喺復臨運動之內成為一場重大爭議；呢場爭議始於復臨運動嘅第二代，即始於1888年。
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、並構成對1844年10月22日之理解的一項最初先知性真理，乃是《利未記》第二十六章中的「七次」；而這亦是米勒已確立之真理當中，首項於1863年被拒絕的真理。那次拒絕開啟了復臨運動的第一代，當時他們開始在老底嘉的曠野中漂流。 第二代始於1888年明尼阿波利斯總會；而在那裡所發生之背叛的後果之下，拒絕米勒將「常獻的」指認為異教之撒但工作，於1901年開始了。對於「常獻的」之正確認識，並未被完全摒棄，直到那位女先知去世之後；她曾指出，那種被提倡、用以反對米勒對「常獻的」之正確觀點的見解，乃是由「從天上被逐出的天使」所傳遞的。全面的拒絕發生於約1931年前後的第三代。 第三代乃是在1919年聖經會議之後不久，隨着 W. W. Prescott 所出版、題為《The Doctrine of Christ》一書而開始的。1919年，第三代開始，並持續直到1957年《Questions on Doctrine》一書出版為止。
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.
當米勒嘅工作已經喺哈巴谷嘅兩塊版上（即 1843 年同 1850 年先驅圖表）被確立並清楚表明之後，主隨即開始揭示呢個真理：除咗異教同教皇制度之外，仲有另一個，即第三個施行荒涼嘅權勢，將會隨後興起，並且同樣迫害上帝嘅子民。
“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.
「透過異教，繼而透過教皇制，撒但運用其權勢達數多個世紀之久，竭力要將上帝忠心的見證人從地上塗抹。異教徒與教皇派同樣都是受那龍的靈所驅使。二者所不同者，僅在於教皇制假稱事奉上帝，因此乃是更危險、更殘酷的仇敵。撒但藉着羅馬教之媒介，使全世界陷於擄掠之中。那自稱屬上帝的教會被捲入這迷惑的行列之內；上帝的子民在一千多年之久，都受那龍的烈怒所害。及至教皇制被奪去其力量，被迫停止逼迫之時，約翰看見另一種新勢力興起，要附和那龍的聲音，並把同樣殘酷而褻瀆的作為延續下去。這勢力，就是最後要向教會和上帝的律法爭戰的權勢，乃是以一隻有羔羊兩角的獸為象徵。先於它的那些獸都是從海中上來的；惟獨這一隻是從地中上來，表徵那以此為象徵之國家乃是和平地興起。那「有如羔羊的兩角」，極恰切地代表美國政府的性質，正如其兩項基本原則——共和政體與更正教——所表明的一樣。這些原則，乃是我們作為一個國家的能力與昌盛之秘訣。那些首先在美洲海岸找到避難所的人，因為來到一個脫離教皇制狂妄要求與君王統治暴政的國家，便大大歡喜。他們立志要在公民自由與宗教自由這廣闊的基礎上建立一個政府。」《Signs of the Times》，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.
米勒睇唔見第三個逼迫人的權勢，因此佢所建立嘅架構並唔完整，然而卻完全適合去成就佢嘅工作。懷愛倫姊妹指出，米勒乃係上帝所揀選嘅使者；喺佢嘅工作上，佢係以利亞同施洗約翰所預表嘅；喺佢蒙召去作工呢件事上，佢係以利沙所預表嘅；而喺佢嘅死上，佢則係由摩西所預表。喺神聖歷史之中，能夠引發註釋指出有天使正喺墳墓旁等候，要使佢哋復活嘅人，實在寥寥可數；然而，呢一種註釋卻正正係關乎米勒嘅。佢嘅工作受限於佢被興起時所處嘅歷史，呢一個事實並唔係對米勒嘅貶抑；只不過，若然要喺上帝預言之道嘅真光之下看待佢嘅工作，呢一點乃係必須承認嘅。
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.
米勒曾領受具體、來自天使的指引，使他得以建立一個先知性的架構；此架構乃是根據兩個施行荒涼的權勢——先有異教主義，後有教皇制——而構成。正因如此，那些指出在這兩個權勢所造成的荒涼之後之歷史的預言，米勒並未正確認識。然而，這些誤解沒有一項被帶到哈巴谷那兩塊神聖的版上；在那裡，藉着米勒的工作所建立的根基，已以圖表方式表明出來。這就是為何靈感能夠記述一八四三年的圖表，說那是由主的手所指引的。
“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.
主向我顯示，1843年圖表乃由祂親手指引，當中任何部分都不應更改；其數字正如祂所要的一樣。祂的手覆庇其上，並將其中若干數字上的一個錯誤隱藏起來，使人都不能看見，直至祂的手挪開。
“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.
「其後，關於『常獻的』，我看見『祭』這個字乃係出於人嘅智慧所加上去，並不屬於經文本身；而主已將關於此事正確嘅見解賜畀嗰啲傳揚審判時辰信息嘅人。喺1844年之前，當合一仍然存在嘅時候，幾乎所有人都喺『常獻的』嘅正確認識上同心一致；但自1844年以後，喺混亂之中，其他見解被接納，於是黑暗同混亂隨之而來。」《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.
米勒按天使嘅指引所彙集起來嘅真理，乃係由主所引導；而喺對 1843 年圖表嘅認可之內，默示亦包括咗對米勒之理解嘅印證，即「常獻的」係代表異教，乃係正確嘅。希伯來文「tamid」一詞被譯作「常獻的」，喺《但以理書》中共出現五次，而每一次都係表示兩個行毀壞之勢力之間嘅關係：先係異教，隨後係教皇制。
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.
米勒對「常獻的燔祭」嘅理解——視之為異教主義嘅象徵——喺佢所採用嘅預言體系之中，乃係絕對不可或缺；因為異教主義先於教皇主義而後者繼之嘅次序關係，成為咗佢用以配合一切佢蒙引導而明白之預言嘅參照點。
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.
喺「末時」，即1798年，《但以理書》被開啟；而其中嗰段主要經文，亦即懷愛倫姊妹所指為復臨運動之「中心柱石」同「根基」者，乃係《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.
「喺眾經文之中，作為復臨信仰嘅根基同中心柱石嘅，尤以呢一段經文為最：『到二千三百日，聖所就必潔淨。』〔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.
第十四節係對第十三節嘅回答，而若離開咗問題本身嘅語境，呢個回答就毫無意義。
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.
其後，我聽見有一位聖者說話；又有另一位聖者對那位正在說話的聖者說：「這關乎常獻的燔祭和那使地荒涼之罪過的異象，要到幾時才應驗，以致聖所與軍旅都被踐踏呢？」他對我說：「到二千三百日；然後聖所就必得潔淨。」但以理書 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.
呢兩節經文，象徵住喺「末時」即1798年《但以理書》被開啟封印之時所產生嘅知識增長。第十三節指出咗米勒據以建立其先知模型嘅兩個使地荒涼嘅勢力。米勒將第十三節中嘅「常獻的」認定為異教，而將「使地荒涼的罪過」認定為教皇制度。必須認識到，天使引導米勒所明白嘅先知模型，正係喺呢兩節代表1798年歷史中臨到之知識增長嘅經文裏面被指出嚟。然而，米勒並未獲賜看見下一個要登上先知舞台、並逼迫上帝子民嘅勢力。
“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.
「我看見那有兩角的獸有龍的口，並且牠的權勢在牠的頭上，而那法令將要從牠口中發出。隨後我又看見大淫婦之母；那母並不是眾女兒，乃是與她們分開、有別的。她的日子曾經來到，如今已經過去；而她的女兒，就是新教各宗派，乃是下一批登上舞臺，表演出與母親在逼迫聖徒時所懷同樣的心意。我看見，當那母的權勢日漸衰微之際，眾女兒卻一直在增長；不久她們便要行使那曾由母親所行使的權勢。」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.
米勒未能看見第三個勢力，迫使他作出一些根本錯誤的結論。米勒將《啟示錄》第十三章中的海中獸認作異教羅馬，而將地上獸認作教皇羅馬。他對《啟示錄》第十七章的應用，同樣因他未能看見那延伸至教皇制度這第二個荒涼勢力以外的預言歷史而有缺陷。基於這個原因，當米勒在但以理的預言中辨認羅馬勢力時，他將其視為一個分為兩個階段而來的勢力。那樣的應用在當時是、並且如今仍是準確的，但這卻使他無法理解《聖經》預言中的諸國度，並非止於由羅馬所代表的第四國。他看見並辨認出羅馬這第四國有兩個階段，分別以異教羅馬和教皇羅馬為表徵；然而，他卻看不見教皇羅馬同時也是第五國，而其後還要有第六國。
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).
喺但以理書第二章，米勒派將聖經預言中第五國嘅要素，同第四國合併起來。喺基本層面上，佢哋嘅應用係正確嘅，但卻並不完整；因為聖經預言中列國嘅首次提及，必須同聖經預言中列國嘅最後提及相一致，因為耶穌作為阿拉法同俄梅戛，總係藉着起初說明末後。由於未能看見兩個前後相繼之國度嘅區別，米勒就無可能認出：啟示錄第十二章所指明嘅係異教主義（龍）；啟示錄第十三章嘅海獸乃係教皇主義（獸）；而啟示錄第十三章嘅地獸則係背道嘅新教（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.
米勒未能看出《啟示錄》第十二章及第十三章中的龍、獸同假先知乃係三個相繼嘅國度，因此，按住佢先知性嘅邏輯，佢就不得不假定呢兩章並唔係對嗰三個引領世界走向哈米吉多頓之勢力嘅連續性描繪。米勒所領受嘅亮光，對佢嗰一代而言乃係完全嘅亮光，而佢嗰一代亦按呢亮光受試驗。
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.
三個使荒涼之權勢（龍、獸同假先知）嘅亮光，喺「末時」即一九八九年，賜咗畀 Future for America。隨住蘇聯瓦解、應驗《但以理書》第十一章第四十節而被揭開封印嘅《但以理書》經文，乃係第三位天使嘅亮光；而米勒所領受嘅，則係第一位天使嘅亮光。《但以理書》第十一章最後六節，被看為 Future for America 呢場運動嘅根基同中心支柱；而《但以理書》第十一章第四十節，乃總括嗰亮光，正如《但以理書》第八章第十三、十四節總括咗喺米勒派運動中被揭開封印嘅亮光一樣。
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.
到了末時，南方王必攻擊他；北方王必如旋風般向他猛衝而來，帶着戰車、馬兵，並許多船隻；他必進入列國，勢如氾濫，橫掃而過。但以理書 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.
呢一節經文指出，自1798年「末時」開始，有一場南方王與北方王之間嘅戰爭。南方王所代表嘅，乃係無神論嘅法國；正正喺嗰一年，法國使教皇權受咗致命傷。教皇權喺呢度被表徵為北方王。按預言而論，1798年嘅法國，乃係《但以理書》第七章十國之中嘅一國。嗰十國代表異教羅馬，而異教羅馬又代表龍。教皇權（北方王）代表獸。呢一節經文指出，北方王（教皇權）喺經文開首既已受咗致命傷，但最終必向南方王（無神論之王）施行報復。及至教皇權作出報復之時，無神論之王已經由法國一國，轉移到蘇聯邦聯之中。法國本來只係一個國家；然而，當教皇權喺呢一節經文之中向南方王施行報復之時，南方王卻被指為「列國」，正如前蘇聯一樣。
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.
當北方王（教皇權）作出報復之時，便帶着「戰車」、「馬兵」同「許多船隻」而來。戰車同馬兵乃軍事力量之象徵，而船隻乃經濟力量之象徵。那為咗推倒蘇聯而與教皇權結成不聖潔同盟嘅勢力，就係美國；而啟示錄第十三章所指出，美國有兩種力量，就是憑藉武力同經濟手段，強迫世界接受教皇權威之印記。人若冇呢個印記，就不得作買賣；並且更進一步，凡冇呢個印記嘅人，都要被處死。
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.
第四十節直接指出那龍（南方王）、那獸（教皇制度）同假先知（美國）。關於一九八九年「末時」嘅根本經文，指出咗帶領世界走向哈米吉多頓嘅三個行毀壞之可憎嘅勢力；正如米勒派運動嘅根本經文曾指出異教主義及其後之教皇主義呢兩個行毀壞之可憎嘅勢力一樣。
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.
呢節經文以南方王同北方王之間嘅一場爭戰開始。喺經文開頭（1798年），南方王得勝；但喺呢節經文之內，北方王反擊，並且勝過南方王。經文嘅開頭標誌住北方王同南方王之間嘅爭戰，而喺經文所包含信息嘅結尾，同一場南北兩王之間嘅爭戰再次被描繪出嚟，只係結果剛好相反。開頭標明咗1798年嘅「末時」，而結尾嘅爭戰則標明1989年嘅「末時」。呢節經文喺其文字見證之中，包含住嗰作為印記嘅阿拉法同俄梅戛，起初同末後。
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.
呢節經文所實際描繪嘅歷史，喺1989年蘇聯瓦解之後仍然繼續推進，直到第四十一節所講嘅星期日法案。喺星期日法案之時，現代巴比倫三重聯合，藉着一連串迅速發生嘅事件而形成。故此，第四十節乃係由1798年致命傷被施加、推羅淫婦被忘記之時開始。呢節經文所代表嘅歷史，喺第四十一節所講嘅星期日法案嗰度先至完全終結；喺嗰時，致命傷得醫治，而推羅淫婦亦被記念。呢個開始同終結嘅標記，不單止寫喺該節經文嘅文字之上，亦都寫喺該節所代表嘅全部歷史之上。呢節經文所指出嘅，乃係一個先知性嘅框架；呢個框架並非單單建立喺異教主義（龍）同教皇主義（獸）之上，而係指出引領世界走向哈米吉多頓之三個使地荒涼之權勢嘅結構。
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.
米勒嘅預言架構宣告咗上帝查案審判嘅來臨，而 Future for America 嘅預言架構則宣告咗上帝執行審判嘅來臨。喺 1989 年「末時」，隨住蘇聯解體、但以理書十一章最後六節被解開封印，一個分為三步嘅考驗同潔淨過程就開始咗。要正確明白喺 1798 年被解開封印嘅烏萊河異象，就必須明白米勒只見到異教主義同教皇主義，卻未見到背道嘅新教，呢一個分別。
We will continue that consideration in the next article.
我哋將會喺下一篇文章繼續呢個考察。
“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.
「我哋冇時間可以浪費。艱難困苦嘅日子正喺我哋前頭。世界正被戰爭嘅靈所激動。不久，先知預言中所講嘅患難景象就要發生。〈但以理書〉第十一章嘅預言，幾乎已經達到完全應驗。呢預言喺應驗過程中所發生嘅好多歷史，將會重演。」
“In the thirtieth verse a power is spoken of that ‘verses 30 through thirty-six quoted.’
「喺第三十節，經文提到一個權勢，『第三十至三十六節引文。』」
“Scenes similar to those described in these words will take place.” Manuscript Releases, number 13, 394.
「與呢啲說話所描述者相似嘅景象，將會發生。」《Manuscript Releases》，第13冊，394頁。