William Miller was given great light upon the seven churches, the seven seals and the seven trumpets in the book of Revelation. He placed those prophetic symbols within the framework of the two desolating powers of paganism followed by papalism. He did not see every prophetic characteristic of those symbols, but what he did see established the foundational understanding of the internal history and external history of God’s church from the time of apostles until the end of the world. The internal history was represented by the churches, and the churches’ external history was represented by the seals. He saw that the trumpets were symbols of God’s judgment upon Rome, that typified God’s judgment upon Rome at the end of the world, though he did not see that Rome at the end of the world was made up of a threefold union.
威廉・米勒勒曾蒙赐大光，得以明白《启示录》里向个教会、向个印并向个号筒。伊将此些预言个表号，安放勒异教主义继而教皇主义此两种行毁灭个势力个架构当中。伊并弗曾看见此些表号一切个预言特征，然则伊所看见个，已奠定了自使徒时代直到世界末了，上帝教会内部历史并外部历史个根本理解。内部历史由教会所表明，而教会个外部历史则由诸印所表明。伊看见号筒乃是上帝对罗马施行审判个表号，此审判乃预表上帝于世界末了对罗马个审判；不过伊并弗曾看见，世界末了个罗马，乃系由三重联合所构成。
The book written by Uriah Smith titled Daniel and Revelation, contains some erroneous ideas, but it was identified by Sister White as, “God’s helping hand.” She identified that it should be circulated along with The Great Controversy, Patriarchs and Prophets, and The Desire of Ages. Her strong endorsement did not mean that the book was on the same inspired level as her books, but that the book contained “grand instruction,” and had been responsible for “bringing many precious souls to a knowledge of the truth.”
乌利亚·史密斯所著个《但以理与启示录》一书，里向包含仔一些错误个见解；然则，怀姐妹曾认定其为“上帝个帮助之手”。伊指出，此书应当同《善恶之争》、《先祖与先知》并《历代愿望》一道广为传布。伊个强力推许，并勿是讲此书同伊自家个著作处于一样个受灵感层次，乃是讲此书内中包含“伟大个训诲”，并且曾“引领许多宝贵个灵魂认识真理”。
The book employs Millerite prophetic logic, accompanied with concepts of prophecy that were unseen before October 22, 1844. We will refer to passages in the book as we set forth the triple application of the three Woes.
此書運用米勒派個預言邏輯，並且兼帶咾一八四四年十月二十二號之前弗曾見過個預言觀念。當我拉陳明三樣災禍個三重應用辰光，會援引此書裡向個段落。
Miller stated that the “seven trumpets are a history of seven peculiar and heavy judgments sent upon the earth, or Roman kingdom.” The first four trumpets represent the judgments that were brought upon pagan Rome, and the fifth and sixth trumpets were God’s judgments that were brought upon papal Rome, but Miller would not have recognized that the seventh trumpet represented God’s judgment upon Modern Rome. Speaking of the seven seals and seven trumpets of Revelation, Uriah Smith wrote:
米勒讲，呢“七枝号筒乃是上帝差遣到地上，抑或罗马国度之上，七次特别而沉重个审判历史。” 头四枝号筒，表明加诸异教罗马个审判；第五枝搭第六枝号筒，乃是上帝加诸教皇罗马个审判；然而米勒并弗会认得，第七枝号筒所表明个，是上帝加诸近代罗马个审判。论到《启示录》里个七印搭七枝号筒，乌利亚·史密斯写道：
“Having taken the book, the Lamb proceeds at once to open the seals; and the attention of the apostle is called to the scenes that transpire under each seal. The number seven has already been noticed as denoting in the Scriptures completeness and perfection. The seven seals therefore embrace the whole of a certain class of events, reaching down perhaps to the time of Constantine, and the seven trumpets another series from that time farther on, cannot be correct. The trumpets denote a series of events which transpire contemporaneously with the events of the seals, but of an entirely different character. A trumpet is a symbol of war; hence the trumpets denote great political commotions to take place among the nations during the gospel age. The seals denote events of a religious character, and contain the history of the church from the opening of the Christian era to the coming of Christ.” Uriah Smith, Daniel and Revelation, 431.
「羔羊既已拿着书卷，就随即开启各印；使徒个注意力也受着召唤，去看每一印之下所发生个景象。数字七，前头已经讲过，照《圣经》个意思，是表明完全并且圆满。故此，七印所包括个，乃是某一类事件个全部范围；若讲其只延续到君士坦丁个时代，而七号又是从该时起另外一系列向后发展个事件，这种讲法是弗对个。七号所表明个，是一系列事件；此类事件同七印所记个事件乃是同时发生个，然而性质却全然弗同。号角是战争个象征；因此，七号乃是指福音时代列国当中将要发生个重大政治动荡。七印则是指属宗教性质个事件，并且包含教会自基督教时代开始直到基督再临个历史。」乌利亚·史密斯（Uriah Smith），《但以理书与启示录》，431页。
A trumpet is a symbol of war and political commotion. Speaking of verse two of chapter eight of Revelation Smith states:
號角乃是戰爭與政治騷動个象徵。論到《啟示錄》第八章第二節，史密斯講道：
“‘VERSE 2. And I saw the seven angels which stood before God; and to them were given seven trumpets.’
“『第2節：我看見立勒上帝面前個七位天使；七枝號角賜畀伊拉。』”
“This verse introduces a new and distinct series of events. In the seals we have had the history of the church during what is called the gospel dispensation. In the seven trumpets, now introduced, we have the principal political and warlike events which were to transpire during the same time.” Uriah Smith, Daniel and Revelation, 476.
「此節引入一列嶄新而分明个事件。於七印當中，㑚已經看著教會喺所謂福音時代期間个歷史。如今所引入个七號，則係同一時期內將要發生个主要政治並戰爭事件。」——Uriah Smith, Daniel and Revelation, 476.
The seventh seal is opened in the first six verses of Revelation chapter eight, and in the backdrop of the opening of the seventh seal, seven angels with seven trumpets are prepared to blow.
《啟示錄》第八章頭六節裡，第七個印已經開啟；而當第七個印開啟个背景之下，有七位天使拿著七枝號筒，豫備要吹響。
And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. And I saw the seven angels which stood before God; and to them were given seven trumpets. And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand. And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake. And the seven angels which had the seven trumpets prepared themselves to sound. Revelation 8:1–6.
伊開啟第七印个辰光，天上寂靜，約有半個鐘頭。吾看見那立勒上帝面前个七位天使；有七枝號筒賜畀伊拉。又有一位天使來，立勒祭壇邊，拿牢一隻金香爐；有許多香賜畀伊，叫伊摻勒眾聖徒个祈禱，一道獻勒寶座前个金祭壇上。那香个煙，摻勒眾聖徒个祈禱，從天使手裡升到上帝面前。天使拿起香爐，盛滿祭壇上个火，擲到地上；就有聲音、雷轟、閃電，並地震。那拿牢七枝號筒个七位天使，就預備要吹。啟示錄 8:1–6。
There is a prophetic anomaly that we have been identifying in previous articles, but which we have not yet specifically addressed its particular prophetic phenomenon. That anomaly is that symbols that represent a sequence of waymarks in prophetic history, are all brought together in the conclusion of the history they represent. We have shown that the four generations of Laodicean Adventism that is represented by the four abominations of Ezekiel chapter eight marked specific waymarks, but that each of them, as a test, repeat in the history of the sealing of the one hundred and forty-four thousand. This anomaly is also found in the seven trumpets, for though they represent specific judgments upon pagan, papal and modern Rome, they all come together again when the executive judgment upon modern Rome begins at the soon-coming Sunday law.
有一种预言上个反常现象，阿拉在先前个文章里已经一直指出过，弗过还弗曾专门讲到伊所特有个预言现象。此种反常现象就是：凡象征预言历史里一连串路标个诸般表号，到仔伊所代表个历史结束辰光，侪总一齐汇拢起来。阿拉已经表明，《以西结书》第八章所记四样可憎之事，所代表个老底嘉复临运动四代人，曾标明特定个路标；但伊拉当中每一样，作为一种试验，又都要在十四万四千人受印个历史当中重新重复。此种反常现象也见于七号之中；因为七号虽然分别代表对异教罗马、教皇罗马并现代罗马个特定审判，但当那将要来到个星期日法令一发动，对现代罗马个执行审判开始个辰光，伊拉也都再一遍一齐汇拢起来。
The seven trumpets have specific dates when they were fulfilled in the past, but Sister White also places the seven angels with seven trumpets in Revelation chapter eight, in the history of the soon coming Sunday law.
七枝號角喺過去應驗辰光各有其特定日腳，弗過懷愛倫姊妹也將《啟示錄》第八章中拿七枝號角个七位天使，安置喺將要來到个星期日法令个歷史當中。
“‘And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: and they cried with a loud voice, saying, How long, O Lord, Holy and true, doest Thou not judge and avenge our blood on them that dwell on the earth? And white robes were given unto every one of them [They were pronounced pure and holy]; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled’ [Revelation 6:9–11]. Here were scenes presented to John that were not in reality but that which would be in a period of time in the future.
“‘当伊擘开第五印个辰光，我看见祭坛下向，有为着上帝个道，并为着伊拉所持守个见证受杀个人个灵魂：伊拉大声喊叫讲，圣而真实个主啊，祢弗审判、弗向住勒地上个人追讨阿拉个血，要到几时呢？白袍就赐拨伊拉各人 [伊拉蒙宣告为洁净圣洁]；又有话对伊拉讲，叫伊拉还要安息片时，等到伊拉同作仆人个，搭伊拉个弟兄，也要像伊拉一样被杀个，满足了’ [启示录 6:9–11]。此地所显现拨约翰看见个场面，并弗是真实已经发生个事，乃是将来某一个时期要发生个事。”
“Revelation 8:1–4 quoted.” Manuscript Releases, volume 20, 197.
「启示录 8:1–4 引述。」《文稿发布》第二十卷，第 197 页。
In the previous passage Sister White applies the dialogue and fulfillment of the fifth seal to the period when the seven angels are about to sound in chapter eight, but she also places the same representation at the history of the two voices of Revelation chapter eighteen.
勒前段里，怀爱伦姐妹将第五印个对话搭成就，应用到第八章里七位天使将要吹号个时期；但伊也将同一样个表象，安放勒《启示录》第十八章两种声音个历史当中。
“When the fifth seal was opened, John the Revelator in vision saw beneath the altar the company that were slain for the Word of God and the testimony of Jesus Christ. After this came the scenes described in the eighteenth of Revelation, when those who are faithful and true are called out from Babylon. [Revelation 18:1–5, quoted.]” Manuscript Releases, volume 20, 14.
「第五印揭开个辰光，启示者约翰㑚异象里向祭坛底下看见一班为着上帝个道同耶稣基督个见证拨杀害个众人。此后，就来到《启示录》第十八章所描述个景象；其辰光，凡忠信真实个人，侪从巴比伦里向蒙召出来。［《启示录》18:1–5，引文。］」《文稿发表》第二十卷，14。
The seven trumpets represent God’s judgment in the history of pagan, papal and Modern Rome, but they are also represented in the history of September 11, 2001, and the second voice of the soon-coming Sunday law. After addressing the first six verses of Revelation chapter eight, Uriah Smith begins to present the first four trumpets’ historical fulfillments.
七枝号筒表明上帝在异教罗马、教皇罗马并现代罗马历史当中个审判，弗过，伊拉亦表现在二〇〇一年九月十一日个历史，以及将要来到个星期日法令之第二道声音当中。乌利亚·史密斯讲论完《启示录》第八章前六节之后，就开始陈明前四枝号筒在历史当中个应验。
“The subject of the seven trumpets is here resumed, and occupies the remainder of this chapter and all of chapter 9. The seven angels prepare themselves to sound. Their sounding comes in as a complement to the prophecy of Daniel 2 and 7, commencing with the breaking up of the old Roman empire into its ten divisions, of which, in the first four trumpets, we have a description.” Uriah Smith, Daniel and Revelation, 477.
「七枝號角个題目喺此地重又接續，並且佔去本章其餘个篇幅，連同第九章全部。七位天使備妥自身，要吹響號角。伊拉个吹號，乃係對《但以理書》第二章同第七章預言个補充，起頭於舊羅馬帝國分裂做十個部分；關於此事，喺頭四枝號角當中，我拉得著其描述。」Uriah Smith, Daniel and Revelation, 477.
Smith identifies that the first four trumpets were God’s judgments upon pagan Rome. He quotes verse seven that identifies the prophetic characteristics of the first trumpet, and then identifies its historical fulfillment.
史密斯指出，頭四枝號筒乃是上帝對異教羅馬所施行个審判。伊引述第七節，指出頭一枝號筒个預言性特徵，隨後又指出其在歷史當中个應驗。
“The first sore and heavy judgment which fell on Western Rome in its downward course, was the war with the Goths under Alaric, who opened the way for later inroads. The death of Theodosius, the Roman emperor, occurred in January, 395, and before the end of the winter the Goths under Alaric were in arms against the empire.
“臨到西羅馬、當其一路衰頹之際个頭一道沉重厲害个審判，便是阿拉里克統率之哥特人所發動个戰爭；伊開闢了後來諸般入侵个道路。羅馬皇帝狄奧多西於395年1月去世；未及冬末，阿拉里克麾下个哥特人已舉兵反抗帝國。
“The first invasion under Alaric ravaged Thrace, Macedonia, Attica, and the Peloponnesus, but did not reach the city of Rome. On his second invasion, however, the Gothic chieftain crossed the Alps and the Apennines and appeared before the walls of the ‘eternal city,’ which soon fell a prey to the fury of the barbarians.
阿拉里克头一趟入侵，蹂躏了特拉基亚、马其顿、阿提卡同伯罗奔尼撒；弗过，并呒没攻到罗马城。然则佢第二趟入侵个辰光，个位哥特族酋长越过阿尔卑斯山同亚平宁山脉，来到“永恒之城”城垣之前；唔久之后，該城就沦为蛮族狂暴个牺牲品。
“The blast of the first trumpet has its location about the close of the fourth century and onward, and refers to these desolating invasions of the Roman empire under the Goths.” Uriah Smith, Daniel and Revelation, 478.
「第一枝號角个吹響，伊个所處時期約略在第四世紀末葉以及其後，並且係指哥特人治下對羅馬帝國這些造成荒涼个入侵。」烏利亞·史密斯，《但以理與啟示錄》，478。
Smith identifies Alaric as the symbol of God’s judgment upon pagan Rome represented by the first trumpet. Each of the trumpets have a historical figure that represents the trumpet, Alaric represents the arrival of the first trumpet from the end of the fourth century. Miller could not have seen that this trumpet was brought upon Rome because of Sunday enforcement, for Miller was a Sunday keeper. Smith missed this fact also, but Smith did recognize that the first enforced Sunday law was instituted by Constantine in the year 321. The prophetic rule of thumb associated with Sunday enforcement is always the same, for God never changes, and that rule is that “national apostasy is followed by national ruin”. Alaric represents the beginning of national ruin which began in the very period that Constantine passed the first Sunday law.
史密斯认定，阿拉里克乃是头一枝号所表明、临到异教罗马个上帝审判个象征。每一枝号都有一个代表该号个历史人物；阿拉里克就代表自四世纪末叶起头、头一枝号个来到。米勒弗会看见此号之所以临到罗马，乃是因为强制遵守礼拜日；因为米勒自家就是守礼拜日个人。史密斯也漏脱了此一事实，不过史密斯倒也承认，头一个强制礼拜日个法令，是君士坦丁于公元321年所设立。凡是同强制礼拜日有关个预言原则，总归是一样个，因为上帝永弗改变；该条原则就是：“国家个背道，后头必定随着国家个毁灭。”阿拉里克代表国家毁灭个起头；而此种毁灭，正是开始于君士坦丁颁布头一个礼拜日法令个彼一时期。
Smith continues on by quoting verse eight, which identifies the second trumpet, and then continues his commentary:
史密斯接落去援引第八节，经文指出第二枝号角，随后继续伊个注释：
“The Roman empire, after Constantine, was divided into three parts; and hence the frequent remark, ‘a third part of men,’ etc., in allusion to the third part of the empire which was under the scourge. This division of the Roman kingdom was made at the death of Constantine, among his three sons, Constantius, Constantine II, and Constans. Constantius possessed the East, and fixed his residence at Constantinople, the metropolis of the empire. Constantine the Second held Britain, Gaul, and Spain. Constans held Illyricum, Africa, and Italy. (See Sabine’s Ecclesiastical History, p. 155.) Of this well-known historical fact, Elliott, as quoted by Albert Barnes, in his notes on Rev.12:4, says: ‘Twice, at least, before the Roman empire became divided permanently into the two parts, the Eastern and the Western, there was a tripartite division of the empire. The first occurred in A.D. 311, when it was divided between Constantine, Licinius, and Maximin; the other, A.D. 337, on the death of Constantine, Constans and Constantius.’” Uriah Smith, Daniel and Revelation, 480.
「羅馬帝國於君士坦丁之後，分作三分；故此經文中屢屢有『三分之一的人』等語，乃係指受鞭撻之帝國三分之一部分而言。羅馬國度此番劃分，乃於君士坦丁死後，在其三子——君士坦提烏斯、君士坦丁二世、君士坦斯——之間分定。君士坦提烏斯得東方，並定都於帝國京師君士坦丁堡。君士坦丁二世據有不列顛、高盧及西班牙。君士坦斯據有伊利里庫姆、非洲及意大利。（見 Sabine《教會史》，第155頁。）關於此一眾所周知个歷史事實，以阿爾伯特·巴恩斯喺《啟示錄》12:4註釋內所引艾略特个話講：『至少喺羅馬帝國永久分為東、西兩部分之前，帝國曾兩度三分。頭一度發生於主後311年，當時分予君士坦丁、李錫尼烏斯及馬克西敏；另一度則喺主後337年，君士坦丁死後，分予君士坦斯同君士坦提烏斯。』」——烏利亞·史密斯，《但以理與啟示錄》，480。
The historical phenomenon of Rome being divided into three parts, and also two parts that is referenced by the historians which Smith cites, are the elements of Rome that identify the threefold union of Modern Rome, that makes up a structure that is divided into two, representing the combination of church and state. When Smith continues he then identifies the historical figure associated with the second trumpet.
羅馬分裂成功三部分、以及也分做兩部分个歷史現象，正如史學家——史密斯所援引个——所提著个，乃是羅馬个諸要素，藉此表明現代羅馬个三重聯合；此種聯合構成一種分作兩面个結構，表徵教會與國家个結合。當史密斯繼續論述辰光，伊接下來就指出了與第二號筒相關联个歷史人物。
“The history illustrative of the sounding of the second trumpet evidently relates to the invasion and conquest of Africa, and afterward of Italy, by the terrible Genseric. His conquests were for the most part NAVAL; and his triumphs were “as it were a great mountain burning with fire, cast into the sea.” What figure would better, or even so well, illustrate the collision of navies, and the general havoc of war on the maritime coasts? In explaining this trumpet, we are to look for some events which will have a particular bearing on the commercial world. The symbol used naturally leads us to look for agitation and commotion. Nothing but a fierce maritime warfare would fulfil the prediction. If the sounding of the first four trumpets relates to four remarkable events which contributed to the downfall of the Roman empire, and the first trumpet refers to the ravages of the Goths under Alaric, in this we naturally look for the next succeeding act of invasion which shook the Roman power and conduced to its fall. The next great invasion was that of “the terrible Genseric,” at the head of the Vandals. His career occurred during the years A.D. 428–468. This great Vandal chief had his headquarters in Africa. . ..
「第二枝號筒吹響所表明個歷史，顯然是指可怕個根塞里克先侵入並征服阿非利加，後來又侵入並征服意大利。伊個征服大體上是海上個；伊個凱旋，正如「一座燒著火個大山扔落海裡」一樣。還有啥個形象，能比此更好，抑或甚至同樣恰當，來表明艦隊相撞，以及戰爭對海岸地帶所造成個普遍浩劫呢？在解明此枝號筒辰光，我們應當尋找一些對商業世界有特別關聯個事件。所採用個象徵，自然引導我們去看見動盪同騷擾。除非是猛烈個海上戰爭，否則無法應驗此預言。若是頭四枝號筒個吹響，是關乎四件促成羅馬帝國覆亡個顯著事件，而第一枝號筒是指阿拉里克率領個哥特人所造成個蹂躪，那末在此，我們自然要尋找緊接其後、下一場震動羅馬權勢並導致其傾覆個侵略行動。下一場重大個侵略，就是「可怕個根塞里克」率領汪達爾人所發動個侵略。伊個經歷，是在主後 428–468 年之間。此位偉大個汪達爾首領，以阿非利加為其總部……」
“Concerning the important part which this bold corsair acted in the downfall of Rome, Mr. Gibbon uses this significant language: ‘Genseric, a name which, in the destruction of the Roman empire, has deserved an equal rank with the names of Alaric and Attila.’” Uriah Smith, Daniel and Revelation, 481, 484.
“關於咾位大膽海寇喺羅馬傾覆當中所扮演个要緊角色，吉本先生用了迭句意味深長个話：‘根塞里克——喺羅馬帝國个毀滅當中，迭隻名號配得同阿拉里克搭阿提拉个名號並列同等个地位。’” 烏利亞·史密斯，《但以理同啟示錄》，481、484。
Smith, while quoting the historian Gibbon, who pointed out the historical symbols of the first three trumpets, identified that Genseric was the second trumpet and then said that Genseric, “deserved equal rank with Alaric and Attila.” Alaric is the first trumpet, Genseric the second and Attila the Hun was the third trumpet, which is addressed in verse ten. Smith pointed out that the second trumpet, represented by Genseric, represented the history of “428-468.” Then Smith quotes verse ten which identifies the third trumpet, and continues his narrative:
Smith引用歷史學家Gibbon、指出頭三枝號角个歷史表號辰光，認定Genseric就是第二枝號角，隨後又講，Genseric「配得搭 Alaric 同 Attila 並列同等个地位。」Alaric是第一枝號角，Genseric是第二枝，匈奴个Attila就是第三枝號角，這一點喺第十節裏向所講着。Smith指出，第二枝號角，就是用Genseric來表明个，係代表「428-468」个歷史。隨後Smith引用第十節，指出第三枝號角，並繼續伊个敘述：
“In the interpretation and application of this passage, we are brought to the third important event which resulted in the subversion of the Roman empire. And in finding a historical fulfilment of this third trumpet, we shall be indebted to the Notes of Dr. Albert Barnes for a few extracts. In explaining this scripture, it is necessary, as this commentator says, ‘That there should be some chieftain or warrior who might be compared to a blazing meteor; whose course would be singularly brilliant; who would appear suddenly LIKE a blazing star, and then disappear like a star whose light was quenched in the waters.’— Notes on Revelation 8.
“㑚解释并应用此段经文个辰光，阿拉会带到第三桩要紧个事件；此事造成了罗马帝国个倾覆。要寻着此第三枝号筒个历史应验，阿拉要借重 Albert Barnes 博士《注释》里向个几段摘录。解释此节经文个辰光，照此位注释家所讲，‘必须有一位首领或战士，得以比作一颗炽燃个流星；伊个行程必定异常辉煌；伊会忽然显出来，好像一颗燃烧个星，后来又像一颗光在水里熄灭了个星一样消没。’——《启示录》8 章注释。
“It is here premised that this trumpet has allusion to the desolating wars and furious invasions of Attila against the Roman power, which he carried on at the head of his hordes of Huns. . ..
「此處所預設者，乃是這枝號角係指向亞提拉對羅馬權勢所發動個毀滅性戰爭同猛烈侵略；伊率領其匈奴群眾，進行此等征伐……」
“‘And the Name of the Star is Called Wormwood [denoting the bitter consequences].’ These words—which are more intimately connected with the preceding verse, as even the punctuation in our version denotes—recall us for a moment to the character of Attila, to the misery of which he was the author or the instrument, and to the terror that was inspired by his name.
「『該星個名號叫作茵蔯〔表明其苦澀個後果〕。』此幾句話——照我儕譯本文本裡個標點所表明，亦可見其實與前一節關聯更為密切——使我儕暫時再想起阿提拉個性情，想起彼所造成抑或作為工具所帶來個苦難，並想起由伊個名所激起個恐懼。」
“‘Total extirpation and erasure,’ are terms which best denote the calamities he inflicted.’ He styled himself, ‘The Scourge of God.’” Uriah Smith, Daniel and Revelation, 484, 487.
「『全然剷除搭抹煞』，是最能表示伊所加諸个災殃个詞語。」伊自稱：「上帝个鞭。」——Uriah Smith, Daniel and Revelation, 484, 487.
The history of the third trumpet, represented by Attila the Hun, was the year 441, unto his death in the year 453. Smith then quotes verse twelve, which presents the fourth trumpet and describes the barbarian monarch Odoacer, where the threefold symbolism of Western Rome is represented by the sun, the moon and the stars. He identifies the three symbols as symbols of the “sun, moon, and stars—for they are undoubtedly here used as symbols—evidently denote the great luminaries of the Roman government,—its emperors, senators, and consuls. Bishop Newton remarks that the last emperor of Western Rome was Romulus, who in derision was called Augustulus, or the “diminutive Augustus.” Western Rome fell A.D. 476. Still, however, though the Roman sun was extinguished, its subordinate luminaries shone faintly while the senate and consuls continued. But after many civil reverses and changes of political fortune, at length, A.D. 566, the whole form of the ancient government was subverted, and Rome itself was reduced form being the empress of the world to a poor dukedom tributary to the Exarch of Ravenna.” Uriah Smith, Daniel and Revelation, 487.
第三枝号个历史，由匈奴王阿提拉所表明，自公元441年起，到伊勒于公元453年为止。随后，史密斯援引第十二节，经文提出第四枝号，并描述蛮族君王奥多亚塞；于此，西罗马个三重象征乃以日、月、星来表示。伊认定此三样象征，就是“日、月、星——因为伊拉此地无疑是作为象征来用个——显然是指罗马政权个大光体——其皇帝、元老同执政官。牛顿主教指出，西罗马末后一位皇帝是罗慕路斯，伊带讥诮地被称为奥古斯都卢斯，或即‘细小个奥古斯都。’西罗马于公元476年倾覆。然而，虽然罗马个太阳已经熄灭，其附属个光体仍旧微弱发光，因为元老院同执政官还继续存在。不过，经过许多内乱个挫折并政治运数个更易，终于，于公元566年，古代政府个整个形态都被推翻，连罗马本身也从世界女皇个地位，降落成为一个向拉文纳总督纳贡个贫弱公国。”乌利亚·史密斯，《但以理书与启示录》，487。
Here we find another witness to the threefold division of Rome, that prefigures the threefold union of modern Rome. With eastern Rome and emperor Constantine the threefold division was represented by his three sons, but with western Rome it was their threefold form of government. Smith then identifies that the sun, moon, and stars represent a specific order in which western Rome was brought down. He concludes his narrative with the following introduction of the last three trumpets.
阿拉㑚搭里又寻着一个见证，证明罗马个三重分裂，预表近代罗马个三重联合。搿个三重分裂勒东罗马同皇帝君士坦丁身上，是借伊三个儿子来表明个；若是勒西罗马，乃是借伊三重个政体形式来表明。随后，史密斯指出，日、月、星辰象征西罗马被倾覆个一个特定次序。伊末了以如下个引言结束伊个叙述，带出末后三枝号筒。
“Fearful as were the calamities brought upon the empire by the first incursions of these barbarians, they were comparatively light as contrasted with the calamities which were to follow. They were but as the preliminary drops of a shower before the torrent which was soon to fall upon the Roman world. The three remaining trumpets are overshadowed with a cloud of woe, as set forth in the following verses.
“虽则该眼蛮族头一趟侵扰给帝国带来个灾殃实在可怕，然则同后首将要接踵而来个灾殃相比，伊拉还算轻微。伊拉不过像暴雨将倾落到罗马世界之前，先落下来个几点雨珠。余下三枝号筒，侪笼罩勒一片灾祸个阴云之下，正如下开经文所显明个。”
“‘VERSE 13. And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound.’
「第13節。我觀看，也聽見一位天使飛佇天當中，大聲講：禍哉，禍哉，禍哉，歸佇地上居住个人；因為其餘三位天使號筒个聲音還要吹響。」
“This angel is not one of the series of the seven trumpet angels, but simply one who announces that the three remaining trumpets are woe trumpets, on account of the more terrible events to transpire under their sounding. Thus the next, or fifth trumpet, is the first woe; the sixth trumpet, the second woe; and the seventh, the last one in this series of seven trumpets, is the third woe.” Uriah Smith, Daniel and Revelation, 493.
「箇位天使並弗是一連串七位吹號天使其中之一，乃不過是一位宣告者，指出所剩个三枝號角乃是災禍之號，因為在伊拉吹響个辰光，將有越發可怖个事件發生。故此，接落來个一枝，也就是第五枝號角，乃是第一樣災禍；第六枝號角，乃是第二樣災禍；第七枝，也就是箇一系列七枝號角當中末後个一枝，乃是第三樣災禍。」烏利亞·史密斯，《但以理與啟示錄》，493。
We will continue with the three trumpet Woes in the next article.
下篇文章里，倷会继续讲三样号筒之灾。
“The calamities of imperial Rome, in its downfall, were told to the very last of them, till Rome was without an emperor, a consul, or a senate. ‘Under the Exarchs of Ravenna, Rome was degraded to the second rank.’ The third part of the sun was smitten, and the third part of the moon, and the third part of the stars. The race of the Caesars was not extinct with the emperors of the West. Rome, before its fall, possessed but a portion of the imperial power. Constantinople divided with it the empire of the world. And neither Goths nor Vandals lorded over that still imperial city, the emperor of which, after the first transference of the seat of empire by Constantine, often held the emperor of Rome as his nominee and vicegerent. And the fate of Constantinople was reserved till other ages, and was announced by other trumpets. Of the sun, the moon, and the stars, as yet but the third part was smitten.
「帝國羅馬喺其傾覆之時所遭受个災殃，已經一一預告，直到末了一樁；直等到羅馬無皇帝、無執政官、也無元老院。『喺拉文納總督治下，羅馬降爲第二等。』日头个三分之一受擊，月亮个三分之一受擊，星辰个三分之一也受擊。該撒个宗統，並弗曾隨西方諸皇帝而絕滅。羅馬喺未傾覆以前，所據个帝權弗過只是一部分。君士坦丁堡與伊分掌天下之帝國。況且，無論哥特人抑是汪達爾人，都弗曾統治彼座依然屬帝國个城；自從君士坦丁首次遷移帝國都座之後，該城个皇帝常常立羅馬皇帝爲其所委任个名義君主與代理者。至於君士坦丁堡个命運，則留待後世，並由別个號角宣告。日、月、星辰，到其時爲止，也只是三分之一受擊而已。」
“The concluding words of the Fourth Trumpet imply the future restoration of the Western Empire: ‘The day shone not for the third part of it, and the night likewise.’ In respect to civil authority, Rome became subject to Ravenna, and Italy was a conquered province of the Eastern Empire. But, as more appropriately pertaining to other prophecies, the defense of the worship of images first brought the spiritual and temporal powers of the pope and of the emperor into violent collision; and, by conferring on the pope all authority over the churches, Justinian laid his helping hand to the promotion of the papal supremacy, which afterward assumed the power of creating monarchs. In the year of our Lord 800, the pope conferred on Charlemagne the title of Emperor of the Romans.’—Keith. That title was again transferred from the king of France to the king of Germany. And by the Emperor Francis the Second even this fiction was finally and forever renounced, Aug. 6, 1806.” A. T. Jones, The Great Nations of Today, 54.
「第四號角收尾個話，暗示西方帝國將來會復興：『日頭個三分之一弗發光，夜裏也照樣。』就世俗政權來講，羅馬歸服拉文納，意大利成為東方帝國所征服個一省。毋過，若論更恰當屬於別樣預言個事體，正是為着維護聖像崇拜，頭一遭使教皇搭皇帝個屬靈權柄同屬世權柄陷入激烈衝突；而查士丁尼將教會一切權柄授與教皇，也就伸出扶助個手，推動教皇至上權個建立；此種權勢後來竟僭取立君封王個權能。主後八百年，教皇將『羅馬人皇帝』個尊號授與查理曼。」——Keith。此尊號後來又從法國國王轉授與德意志國王。直到皇帝法蘭西斯二世，連這層虛名也於一八〇六年八月六日終於並且永遠棄絕。」A. T. Jones, The Great Nations of Today, 54.