The first half of Revelation chapter nine, identifies the fifth trumpet, which is the first woe, and the second half of the chapter identifies the sixth trumpet, which is the second woe. Both trumpets are graphically illustrated on the 1843 and the 1850 pioneer charts. When the last six verses of Daniel eleven were unsealed at the time of the end in 1989 with the collapse of the Soviet Union the reformatory movement of the one hundred and forty-four thousand began.
《启示录》第九章个前半部，指明第五枝号筒，就是第一个灾祸；本章个后半部，指明第六枝号筒，就是第二个灾祸。两枝号筒都清清楚楚画勒 1843 年搭 1850 年个先驱图表上。当《但以理书》第十一章末了六节，于 1989 年苏联崩溃、末时来到之际得着开封个辰光，一十四万四千人个改革运动就开始了。
Among the truths recognized in 1989, were the great reformatory movements of Bible history, and that they all paralleled each other. All the prophets, and therefore every sacred history, including the sacred reformatory movements, illustrate the final great reformatory movement of the one hundred and forty-four thousand, which is also the mighty movement of the third angel. When the sealing process begins, so too, does the sprinkling of the latter rain. The unsealing of the reformatory movements in 1989, followed by the unsealing of the last six verses of Daniel eleven in 1992, produced an environment of resistance, as always occurs when a new and present truth is unsealed.
在1989年所领受承认个真理当中，有《圣经》历史之中个重大改革运动，并且伊拉众个都是互相平行个。众先知，因之凡一切圣历史，包括神圣个改革运动在内，都表明末后一场大个改革运动，就是一百四十四千人个改革运动；伊亦就是第三位天使个大力运动。及至印封个过程起首个辰光，晚雨个洒下也就同时起首。1989年改革运动之启封，随后在1992年《但以理书》第十一章末六节之启封，造成了一种抵触个环境；每逢一项新而现今个真理被启封个辰光，向来都是如此。
In the resistance of the truth of the last six verses of Daniel eleven, the Lord opened up the truth that the prophetic history of pagan Rome, combined with the prophetic history of papal Rome, as established upon two witnesses, identifies the prophetic history of modern Rome. The rule of the triple application of prophecy was recognized, and thereafter employed to defend against error and identify and establish truth. The rules that uphold that every reform line parallels the other reform lines, and the rules associated with a triple application of prophecy, became the bedrock of the rules that were established in the movement of the third angel, as had been typified by the rules established, employed, and published in the Millerite history.
当但以理书十一章末六节之真理受到抗拒辰光，主启开了一项真理：异教罗马个预言历史，同教皇罗马个预言历史，照两位见证人所立定个原则合并起来，就指明了现代罗马个预言历史。预言三重应用个规则被认出来，此后也就用来抵挡错误，并辨明且建立真理。那等维系各条改革线彼此平行个规则，以及同预言三重应用有关个规则，就成为第三位天使运动中所建立诸规则个根基，正如在米勒派历史里所预表个一般；彼时所建立、运用并发表个规则，也正是如此。
The triple application of prophecy as a rule, was unsealed for the movement of the one hundred and forty-four thousand, for they are the movement of the latter rain, and Islam of the third woe is the message of the latter rain. The principle of the triple application of prophecy was identified by the Lion of the tribe of Judah, well before Islam of the third woe arrived in history on September 11, 2001, for He desired that His last-day people would easily recognize the message represented by the arrival of the third woe when He returned His people to Jeremiah’s old paths.
照預言三重應用个原則，乃為十四萬四千人个運動而開封；因為伊拉就是晚雨个運動，而第三樣災禍个伊斯蘭，就是晚雨个信息。預言三重應用个原則，早在第三樣災禍个伊斯蘭於二〇〇一年九月十一號進入歷史以前，就已經俾猶大支派个獅子所指明；因為伊欲叫伊末後日子个子民，當伊領伊个子民歸回耶利米个古道辰光，會容易認出第三樣災禍來到所表明个信息。
The pioneer understanding of the fifth and sixth trumpets as set forth in Revelation chapter nine, was understood to be the passage in the book of Revelation that was the most firmly and clearly supported by history. Uriah Smith begins his presentation of Revelation chapter nine by employing the words of the historian Keith to make that very point.
先驅者對《啟示錄》第九章第五、第六號筒个理解，向來認為係《啟示錄》當中最為歷史所堅固、最為明白支持个一段經文。Uriah Smith 開講《啟示錄》第九章个時候，起首就引用歷史家 Keith 个話，正是為著講明此一點。
“For an exposition of this trumpet, we shall again draw from the writings of Mr. Keith. This writer truthfully says: ‘There is scarcely so uniform an agreement among interpreters concerning any other part of the Apocalypse as respecting the application of the fifth and sixth trumpets, or the first and second woes, to the Saracens and Turks. It is so obvious that it can scarcely be misunderstood. Instead of a verse or two designating each, the whole of the ninth chapter of the Revelation in equal portions, is occupied with a description of both.” Uriah Smith, Daniel and Revelation, 495.
“關於對此號个闡發，我輩還要再從 Keith 先生个著作裡取材。此位作者真實咁講道：『在啟示錄个其餘各部分當中，解經者對第五、第六號，亦即第一、第二樣災禍，應用於撒拉森人同土耳其人這一點，幾乎無有哪一部分能像此處恁般一致。此事明顯到幾乎無從誤解。並非各用一兩節經文來指明彼此；啟示錄第九章个全部內容，平均分作兩部分，正是用來描述這兩者。』” Uriah Smith, Daniel and Revelation, 495.
The chapter division of the first and second woes divides the history of the first woe, represented by Mohammed. It is geographically located by what the historian Alexander Keith calls the Saracens, which we would today call Arabia. The history of the second woe, represented by Osman 1, geographically located in Turkey, which the historian identifies as the Turks. The history of the first woe was located and fulfilled in Arabia, the birthplace of Islam and Mohammed. The history of the second woe was located and fulfilled in Turkey, the birthplace of the Ottoman Empire.
頭一樣災難搭第二樣災難个章節分界，將頭一樣災難个歷史分開來；此災難係穆罕默德所代表。佢个地理所在，照歷史學家 Alexander Keith 所稱，係撒拉森人之地；若照今朝个講法，便係阿拉伯。第二樣災難个歷史，係 Osman 1 所代表，其地理所在係土耳其；此地照該歷史學家个辨認，卽係土耳其人之地。頭一樣災難个歷史，定位於阿拉伯，也應驗於阿拉伯；阿拉伯乃伊斯蘭搭穆罕默德个誕生之地。第二樣災難个歷史，定位於土耳其，也應驗於土耳其；土耳其乃鄂圖曼帝國个發源之地。
The history of the first woe, identifies a warfare that was directed against Rome by independent warriors whose only mutual alliance with one another was the religion of Islam. The history of the second woe, identifies a warfare that was directed against Rome by an organized religion and state power, which is called a Caliphate. In either case, the independent warfare against Rome in the history represented by Mohammed, or the organized warfare represented by Ottman, or the Ottoman Empire, the mode of warfare was to attack suddenly and unexpectedly. It was not a warfare that was carried out by dressing all the soldiers in the same-colored uniforms, then organizing the soldiers into a line and marching them forward into gunfire as was the military custom of that time. The word “assassin” is based upon the Islamic mode of warfare of striking suddenly and unexpectedly, and usually resulting in the death of the attacker also.
头一个灾祸个历史，指明一种向罗马发动个战争；发动者是独立个战士，伊拉相互之间唯一个共同结盟，就是伊斯兰教。第二个灾祸个历史，指明一种向罗马发动个战争；发动者是一个有组织个宗教搭国家权力，这种政教体制叫作哈里发国。无论是穆罕默德所代表个历史里向罗马发动个独立战争，还是奥斯曼所代表个有组织个战争，抑或奥斯曼帝国，彼种战争个方式，都是突然、出其不意个攻击。彼并非当时军事惯例所行个战争，就是叫所有兵丁着一样颜色个军服，再把兵丁编成一线，朝住炮火前进。英语个 “assassin” 一词，正是根据伊斯兰式战争个方式而来，就是突然、出其不意地下手，而且通常也导致攻击者自身个死亡。
The word “assassin” is derived from the Arabic word “hashshashin,” which comes from “hashish,” meaning “hashish” or “cannabis.” The term was originally used to refer to a secretive and fanatical group of Nizari Ismaili Muslims in the Middle East during the medieval period. The members of this group were known for their unconventional and often violent methods, including the use of political assassinations to achieve their goals. It is said that they would sometimes consume hashish to prepare for their missions, which led to the use of the term “hashshashin” or “assassins” in the Western world. The Assassins were active during the medieval period, primarily in Persia and Syria, and they played a significant role in various political conflicts and assassinations during that time. The term “assassin” eventually made its way into European languages, where it came to refer more broadly to individuals who carry out political or targeted killings.
“assassin”（刺客）个字眼，係从阿拉伯语 “hashshashin” 派生出来个；“hashshashin” 又出自 “hashish”，意思就是“大麻脂” 或 “大麻”。迭只称呼，起先係用来指中世纪时期中东一支隐秘而狂热个尼扎里派伊斯玛仪穆斯林团体。迭个团体个成员，以伊拉非常规、并且往往带有暴力个手段而著称，其中包括用政治暗杀来达到伊拉个目的。据讲，伊拉有辰光会食用大麻脂，来为伊拉个行动作准备；西方世界后来采用 “hashshashin” 或 “assassins” 迭个名称，就係因此而起。阿萨辛派活动于中世纪，主要在波斯搭叙利亚，并且在当时各种政治冲突搭暗杀事件当中，发挥了重要作用。“assassin” 迭个词后来终于进入欧洲诸语言，在迭些语言里，伊个意思也就更广泛地变成指实行政治性或者定向杀害个人。
This mode of warfare is an important prophetic characteristic of the three woes, for the prophetic role of Islam is to produce war. Islam as a symbol is all about warfare, and in Revelation chapter nine, Islam of the first and second woes is an illustration of their warfare. Their warfare is identified in the book of Revelation, as the action that angers the nations, just before probation closes.
迭种争战个方式，是三樣災禍一項重要个預言性特徵，因為伊斯蘭个預言性角色，就是產生爭战。伊斯蘭作為一個象徵，通體攏是關乎爭战；而喺《啟示錄》第九章裡向，頭一樣同第二樣災禍个伊斯蘭，正是佢拉爭战个寫照。佢拉个爭战，喺《啟示錄》裡向被指出來，就是恩典時期結束以前、激怒列國个行動。
And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth. Revelation 11:18.
列國發怒，爾个忿怒也已經來到；死忒个人受審判个辰光也到哉；爾也愛賞賜爾个僕人眾先知、眾聖徒，並敬畏爾名个人，無論大細；也愛滅絕該些敗壞世界个人。啟示錄 11:18。
The “nations” are made “angry”, just before God’s wrath comes, and God’s wrath, as represented in the book of Revelation, is the seven last plagues that come when human probation closes. There are three waymarks in the verse; the angering of the nations, the wrath of God, and the time to judge the dead. The judgment of the dead here referenced is the judgment of the wicked dead that occurs during the thousand-year millennium, and not the investigative judgment of the dead that began on October 22, 1844. Sister White is clear that the three waymarks in this verse are distinct, and occur in the order in the verse.
“列国”受着“激怒”，正是在上帝个忿怒临到之前；上帝个忿怒，照《启示录》里向所表明个，就是恩典时期结束辰光临到个人类个七末灾。此节经文里有三个界标：列国受激怒、上帝个忿怒，以及审判死人个时候。此地所提着个死人个审判，乃是千禧年期间所发生个对邪恶死人个审判，并弗是自1844年10月22日起始个对死人个查案审判。怀师母讲得分明：此节经文里个三个界标，各各有别，并且是照经文里个次序发生个。
“I saw that the anger of the nations, the wrath of God, and the time to judge the dead were separate and distinct, one following the other, also that Michael had not stood up, and that the time of trouble, such as never was, had not yet commenced. The nations are now getting angry, but when our High Priest has finished His work in the sanctuary, He will stand up, put on the garments of vengeance, and then the seven last plagues will be poured out.
我看见，列国个忿怒、上帝个震怒，搭审判死者个辰光，乃是分开而明显有别个，一样接一样；也看见米迦勒还弗曾起来，那从来未曾有过个患难辰光，也还弗曾开头。列国现今正在发怒；不过等到我众个大祭司完成伊在圣所里个工作，伊就要起来，穿上报仇个衣裳；到辰光，末后个七灾就要倾倒下来。
“I saw that the four angels would hold the four winds until Jesus’ work was done in the sanctuary, and then will come the seven last plagues.” Early Writings, 36.
「我看見四位天使要把守住四方个風，直到耶穌在聖所裏个工作完成；然後，七个末後个災殃就要來到。」《早期著作》，36。
The role of Islam in the last book of the Bible is to anger the nations, and they do this through warfare. The role of Islam in the first book of the Bible is to bring every man’s hand in the world together against Islam, represented as Ishmael.
伊斯兰教勒《圣经》末一卷里向角色，乃是激怒列国；伊拉是借着争战来成就此事。伊斯兰教勒《圣经》头一卷里向角色，乃是使世上一切人向手联合起来攻击伊斯兰教；伊斯兰教勒此处是以以实玛利为表征。
And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:11, 12.
耶和华个使者对伊讲：「看哪，侬有身孕哉，要生一个儿子；侬要喊伊个名字叫以实玛利，因为耶和华已经听见了侬个苦情。伊必做人中个野驴；伊个手要攻击各人，各人个手也要攻击伊；伊必住勒伊众弟兄个对面。」创世记 16:11, 12.
The word “hand,” as a symbol is like all biblical symbols, and it can have more than one meaning depending upon the context where it is used. By far the “hand,” as a symbol in Bible prophecy, is a symbol of warfare. The Hebrew word translated as “wild man,” is the word for the wild Arabian ass, which possesses several important prophetic implications, one of which is that the Arabian ass is a member of the Equidae family of animals, as is the horse. In Revelation chapter nine, and on both of the sacred charts of Habakkuk (the 1843 and 1850 pioneer charts), the horse is used as the symbol of the warfare represented by Islam of the three woes. The first and last mention of Islam, as represented in the book of Genesis, and the book of Revelation identify Islam with the symbol of the Equidae family (ass or horse), and they both emphasize the role of Islam as being to bring warfare to “every man” (the nations).
「手」个字眼，作为一个象征，像圣经里其余一切象征一样，照其所用个上下文，可能有弗止一个意思。总归讲来，「手」㑚圣经预言里作为象征，主要是战争个象征。翻做「野人」个希伯来字，本是指阿拉伯野驴个字；阿拉伯野驴带有几项重要个预言含义，其中一项就是：阿拉伯野驴属于马科动物，马也同样属于此科。㑚《启示录》第九章里，以及哈巴谷两幅圣图（1843年同1850年先驱者图表）上，马被用来作为战争个象征，而此种战争正是三样灾祸之伊斯兰所代表个。伊斯兰个头一趟同末一趟提及，照其㑚《创世记》同《启示录》里个表征来看，乃是用马科动物个象征（驴或马）来认明伊斯兰；两处也都着重指出伊斯兰所担负个角色，就是把战争带给「各人」（列国）。
In the book of Revelation, chapter NINE, verse ELEVEN, the character of Islam is identified, for prophetically character is represented by a name. The name given to the king that rules over Islam reflects that first reference to Islam in the book of Genesis, where it is written that the character or spirit of Ishmael “shall dwell in the presence of all his brethren.” The king which rules over all of Islam is the spirit of Ishmael (their king), whose hand is “against every man”.
《启示录》第九章第十一节里，伊斯兰个性已经被指出；因为㐲预言里，个性是借着名字来表明个。赐拨统治伊斯兰个王个名字，反映了《创世记》里头头一趟提着伊斯兰个所在；该处写着，以实玛利个个性或灵“必住勒伊一切弟兄个面前”。统治整个伊斯兰个王，就是以实玛利个灵（伊拉个王）；伊个手是“攻击各人”个。
And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon. Revelation 9:11.
佢拉有一個王轄管佢拉，就是無底坑个使者；伊个名號，希伯來話叫亞巴頓，希利尼話个名號叫亞玻倫。啟示錄 9:11。
In the Old Testament, represented by the Hebrew, or the New Testament, represented by the Greek, the character that reigns over the adherents of the religion of Islam is identified as either Abaddon or Apollyon, which in either means “death and destruction.” Death and destruction are the character of Islam, whether represented in the Old or New Testaments. The specific characteristics of the spirit that rules within every adherent of Islam, in connection with the symbol of the ass or the horse are both elements of the First and the Last references to Islam. These two prophetic attributes possess the signature of Alpha and Omega. When Sister White identifies the message that brings the one hundred and forty-four thousand to life as the mighty army of the third angel, she states the following:
勒舊約裡，藉着希伯來文所表明，抑或勒新約裡，藉着希臘文所表明，統治伊斯蘭教信徒个該一位，其身分被指認為亞巴頓（Abaddon）抑或亞玻倫（Apollyon）；無論是哪一個，意思攏是「死亡搭毀滅」。死亡搭毀滅就是伊斯蘭个性格，無論佢是勒舊約裡所表明，抑是勒新約裡所表明。支配每一個伊斯蘭信徒內裡之靈个特定特徵，若連於驢抑是馬个象徵來看，攏是關乎伊斯蘭最初搭末後引文个兩樣要素。此兩種預言性个屬性，具備阿拉法搭俄梅戛个印記。當懷愛倫姊妹指出，那使十四萬四千人得着生命个信息，就是第三位天使个大能軍隊辰光，伊曾講下列个話：
“Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.
「天使捉牢四方个风；伊拉所表显个，是一匹盛怒个马，想要挣脱开来，冲过全地个面，在伊经过个路上带来毁灭搭死亡。」
“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.
「阿拉岂可睏勒永世个边沿浪向安眠么？阿拉岂可迟钝、冷淡、像死脱一样么？噢，但愿阿拉个教会里有上帝个灵与气息吹进伊个百姓里面，叫伊拉立起身来，活转来。阿拉需要看见，这条路是狭窄个，门也是窄个；不过，当阿拉经过这窄门个辰光，伊个宽阔却是无限无量个。」《Manuscript Releases》, volume 20, 217.
The four winds are held during the sealing of the one hundred and forty-four thousand, and the four winds are an “angry horse” that bears “death and destruction in its path.” On September 11, 2001 the third woe arrived into prophetic history bringing “death and destruction,” thus “angering the nations,” when it struck the spiritual glorious land “suddenly and unexpectedly.” On October 7, 2023, the third woe, continued on its path of “death and destruction” thus further “angering the nations” when it attacked the literal glorious land “suddenly and unexpectedly.” The first unexpected attack marked the beginning of the period of the sealing of the one hundred and forty-four thousand, and the recent attack on October 7, 2023, marks the beginning of the ending period or “binding off” of the sealing of the one hundred and forty-four thousand. Shall we sleep on the very verge of the eternal world?
一百四十四千人受印个辰光，四方个风被执住；而四方个风，乃是一匹“发怒个马”，伊所行个路上带来“死亡搭毁灭”。2001年9月11号，第三样灾祸进入预言历史，带来“死亡搭毁灭”，从而“激怒列国”；当伊“忽然、出乎意外”击打属灵个荣美之地个辰光，就是介样。2023年10月7号，第三样灾祸继续行伊“死亡搭毁灭”个道路，因此进一步“激怒列国”；当伊“忽然、出乎意外”攻击字面个荣美之地个辰光，也是介样。头一趟出乎意外个攻击，标明一百四十四千人受印时期个起头；而近来2023年10月7号个攻击，标明一百四十四千人受印结束阶段，或“收束”个起头。阿拉岂可正在永远世界个边缘上，还困觉么？
On both sacred pioneer charts Islam of the first and second woes is graphically illustrated by Islamic warriors riding upon their warhorses. The rider upon the warhorse of the first woe in both illustrations is carrying a spear, and the rider of the horse representing the second woe, is firing a rifle. The distinction is plainly identified in Revelation chapter nine, for it was in the history of the second woe, that gunpowder was invented and first used in warfare. Commenting on verses seventeen through nineteen, of Revelation chapter nine, Uriah Smith records the following:
勒兩張神聖个先驅圖表浪，頭一樣同第二樣災禍个伊斯蘭教，都用圖像分明表示做騎勒戰馬浪个伊斯蘭戰士。兩幅圖裡向，頭一樣災禍所對應个戰馬騎者手裡擎牢一枝矛；代表第二樣災禍个馬匹騎者，卻勒開火槍。迭種分別勒《啟示錄》第九章裡向講得明明白白，因為火藥正是勒第二樣災禍个歷史當中發明出來，並且頭一遭用勒戰爭裡向。評註《啟示錄》第九章十七至十九節辰光，Uriah Smith 記落下底下个話：
“The first part of this description may have reference to the appearance of these horsemen. Fire, representing a color, stands for red, ‘as red as fire’ being a frequent term of expression; jacinth, or hyacinth, for blue; and brimstone, for yellow. And these colors greatly predominated in the dress of these warriors; so that the description, according to this view, would be accurately met in the Turkish uniform, which was composed largely of red, or scarlet, blue, and yellow. The heads of the horses were in appearance as the heads of lions to denote their strength, courage, and fierceness; while the last part of the verse undoubtedly has reference to the use of gunpowder and firearms for purposes of war, which were then but recently introduced. As the Turks discharged their firearms on horseback, it would appear to the distant beholder that the fire, smoke, and brimstone issued out of the horses’ mouths, as illustrated by the accompanying plate.
“者段描写个头一爿，或者是指向者些马军个外观。火，若是当作颜色来看，就是代表红色；‘红得像火一样’本来就是常见个讲法。宝石色，或者风信子色，代表蓝色；硫磺代表黄色。者几样颜色，在者些战士个衣着里向，占了极大个分量；照者样个看法，者段描写倒实在正好应验于土耳其人个军装，因为伊个军装，大体是由红色，或者绯红色、蓝色同黄色组成。马个头，看上去像狮子个头，是要表明伊拉个力量、勇气同凶猛；至于本节后半爿，毋庸置疑，是指战争之中火药同火器个使用；者些东西，在当时还只是新近引进。因为土耳其人是骑在马上发射火器，所以对于远处观看个人来讲，看上去就像火、烟同硫磺是从马个口里喷出来个，正如所附图版所示。”
“Respecting the use of firearms by the Turks in their campaign against Constantinople, Elliott (Horae Apocalypticae, Vol. I, pp. 482–484) thus speaks:—‘It was to “the fire and the smoke and the sulphur,” to the artillery and firearms of Mahomet, that the killing of the third part of men, i.e., the capture of Constantinople, and by consequence the destruction of the Greek empire, was owing. Eleven hundred years and more had now elapsed since her foundation by Constantine. In the course of them, Goths, Huns, Avars, Persians, Bulgarians, Saracens, Russians, and indeed the Ottoman Turks themselves, had made their hostile assaults, or laid siege against it. But the fortifications were impregnable by them. Constantinople survived, and with it the Greek empire. Hence the anxiety of the Sultan Mahomet to find that which would remove the obstacle. “Canst thou cast a cannon,” was his question to the founder of cannon that deserted to him, “of the size sufficient to batter down the wall of Constantinople?” Then the foundry was established at Adrianople, the cannon cast, the artillery prepared, and the siege began.’
“講着土耳其人攻打君士坦丁堡个戰役裏向火器之運用，Elliott（Horae Apocalypticae, Vol. I, pp. 482–484）如此講道：——‘正是由於“彼火、彼煙、並彼硫磺”，也就是Mahomet个砲兵佮火器，人才个三分之一被殺，亦即君士坦丁堡个陷落，並由此引致希臘帝國个覆滅。自Constantine建立此城以來，到者時已經過了一千一百多年。於此期間，Goths、Huns、Avars、Persians、Bulgarians、Saracens、Russians，甚至連Ottoman Turks自家，也曾向伊發動敵對个攻擊，或者圍困此城。然而，城防對伊拉總是堅不可破。君士坦丁堡得以存續，希臘帝國也隨之存續。故此，蘇丹Mahomet急切要尋着能除去此障礙之物。“儂能弗能鑄一門大砲，”伊向投奔伊个鑄砲匠如此發問，“大到足夠轟倒君士坦丁堡个城牆？”於是，鑄造廠就在Adrianople設立，大砲被鑄成，砲隊預備齊全，而圍城也就開始了。’”
“It well deserves remark, how Gibbon, always the unconscious commentator on the Apocalyptic prophecy, puts this new instrumentality of war into the foreground of his picture, in his eloquent and striking narrative of the final catastrophe of the Greek empire. In preparation for it, he gives the history of the recent invention of gunpowder, ‘that mixture of saltpeter, sulphur, and charcoal;’ tells of its earlier use by the Sultan Amurath, and also, as before said, of Mahomet’s foundry of larger cannon at Adrianople; then, in the progress of the siege itself, describes how ‘the volleys of lances and arrows were accompanied with the smoke, the sound, and the fire of the musketry and cannon;’ how ‘the long order of the Turkish artillery was pointed against the walls, fourteen batteries thundering at once on the most accessible places;’ how ‘the fortifications which had stood for ages against hostile violence were dismantled on all sides by the Ottoman cannon, many breaches opened, and near the gate of St. Romanus, four towers leveled with the ground:’ how, as ‘from the lines, the galleys, and the bridge, the Ottoman artillery thundered on all sides, the camp and city, the Greeks and the Turks, were involved in a cloud of smoke, which could only be dispelled by the final deliverance or destruction of the Roman empire:’ how ‘the double walls were reduced by the cannon to a heap of ruins:’ and how the Turks at length ‘rising through the breaches,’ ‘Constantinople was subdued, her empire subverted, and her religion trampled in the dust by the Moslem conquerors.’ I say it well deserves observation how markedly and strikingly Gibbon attributes the capture of the city, and so the destruction of the empire, to the Ottoman artillery. For what is it but a comment on the words of our prophecy? ‘By these three was the third part of men killed, by the fire, and by the smoke, and by the sulphur, which issued out of their mouths.’
“吉本向来无意识地替《启示录》个预言作注；伊勒用雄辩而警策个笔法，叙述希腊帝国末后灾变辰光，把介种战争个新器具摆勒整幅图景个最前头，实在值得人特别注意。为着预备叙到此事，伊先讲近来火药发明个历史，‘就是硝石、硫磺搭炭末个混合物；’又讲苏丹阿穆拉斯早先已经用过伊，并且也照前头所讲，讲到默罕默德勒阿德里安堡铸造更大个大炮；随后勒围城进行当中，伊又描写：‘长枪搭箭矢个齐发，伴着火枪搭大炮个烟、个声、个火；’又写：‘土耳其炮队排成长列，对准城墙；十四座炮垒一齐向最容易攻打个所在轰鸣；’又写：‘勒敌人暴力之下屹立几百年个防御工事，被奥斯曼个大炮从四面拆毁；许多缺口开出；靠近圣罗马努斯门个四座塔，也被夷为平地；’又写：‘从营垒、战舰搭浮桥之上，奥斯曼个炮火四面轰击；营盘搭城池，希腊人搭土耳其人，全都卷勒一片烟雾里向；介片烟雾，只有借着罗马帝国最后个拯救，抑或最后个毁灭，才得以消散；’又写：‘双重城墙被大炮打成一堆废墟；’末后又写到土耳其人终于‘从缺口里涌上来，’‘君士坦丁堡被攻下，伊个帝国被倾覆，伊个宗教被回回征服者践踏勒尘埃里。’我讲，吉本介样显明而有力地把该城个陷落，从而把帝国个毁灭，归之于奥斯曼炮兵，实在特别值得人留意。因为介又是啥个呢？无非就是对我拉预言里向几句话个注解：‘人个三分之一，就是被介三样所杀个，就是从伊勒口里出来个火、与烟、与硫磺。’”
“‘VERSE 18. By these three was the third part of men killed, by the fire, and by the smoke, and by the brimstone, which issued out of their mouths. 19. For their power is in their mouth, and in their tails; for their tails were like unto serpents, and had heads, and with them they do hurt.’
「第18節：人類中个三分之一，俾此三樣所殺，就是從伊拉口中出來个火、烟、搭硫磺。第19節：因爲伊拉个能力在伊拉个口裏，也在伊拉个尾巴裏；因爲伊拉个尾巴像蛇，並且有頭，伊拉就用這些來傷害人。」
“These verses express the deadly effect of the new mode of warfare introduced. It was by means of these agents,—gunpowder, firearms, and cannon,—that Constantinople was finally overcome, and given into the hands of the Turks.” Uriah Smith, Daniel and Revelation, 510–514.
“該兜經文表明了新引進箇戰爭方式所帶來箇致命效果。正是憑藉該兜工具——火藥、火器搭砲——君士坦丁堡終於被攻克，交到土耳其人手裡。” Uriah Smith, Daniel and Revelation, 510–514.
We will continue the study of the third woe, in the next article.
阿拉将来㑚篇文章里，继续查考第三样灾祸。
“I awoke from my sleep last night with a great burden upon my mind. I was delivering a message to our brethren and sisters, and it was a message of warning and instruction concerning the work of some who are advocating erroneous theories as to the reception of the Holy Spirit, and its operation through human agencies.
昨夜我從睡夢裡醒轉來，心頭壓着一個極重個擔子。我正在向我拉弟兄姊妹傳講一篇信息，這是一篇警戒並教訓個信息，關乎有些人對聖靈個領受，以及伊藉着人間器皿來運行這件事，所鼓吹個錯誤理論。
“I was instructed that fanaticism similar to that which we were called to meet after the passing of the time in 1844 would come in among us again in the closing days of the message, and that we must meet this evil just as decidedly now as we met it in our early experiences.
我蒙指示，曉得像1844年定期過後我儕奉召所要對付个該種狂熱，喺此信息將近收尾个日子裡，還要再一趟混進我儕中間；我儕如今務必要像早先經歷當中對付伊一樣，斷然去抵擋此種邪惡。
“We are standing on the threshold of great and solemn events. Prophecies are fulfilling. Strange and eventful history is being recorded in the books of heaven—events which it was declared should shortly precede the great day of God. Everything in the world is in an unsettled state. The nations are angry, and great preparations for war are being made. Nation is plotting against nation, and kingdom against kingdom. The great day of God is hasting greatly. But although the nations are mustering their forces for war and bloodshed, the command to the angels is still in force, that they hold the four winds until the servants of God are sealed in their foreheads.” Selected Messages, book 1, 221.
“阿拉立勒重大而严肃个事件个门槛浪。预言正在应验。天浪个册簿里向，正在记落奇异而多事个历史——就系经宣告讲，快要发生勒上帝大日子以前个事件。世界上一切都勒动荡弗定个光景里。列国发怒，正勒大大预备战争。国要谋害国，邦要攻击邦。上帝个大日子大大临近。弗过，虽然列国正在集合伊拉个势力，为着战争搭流血，赐令天使个命令仍旧有效，叫伊拉执住四方个风，直到上帝个仆人额角浪受了印记。”《信息选粹》卷一，221。