And God was with the lad; and he grew, and dwelt in the wilderness, and became an archer. Genesis 21:20.
上帝與該童子同在；伊漸漸長大，居住勒曠野，成為一個弓箭手。創世記 21:20。
Ishmael became an archer, which is a symbol of warfare, and a symbol of the executive judgment which is brought against Rome.
以实玛利成做个弓箭手，此乃战争个表号，也乃对罗马所施行个执行性审判个表号。
The voice of them that flee and escape out of the land of Babylon, to declare in Zion the vengeance of the Lord our God, the vengeance of his temple. Call together the archers against Babylon: all ye that bend the bow, camp against it round about; let none thereof escape: recompense her according to her work; according to all that she hath done, do unto her: for she hath been proud against the Lord, against the Holy One of Israel. Jeremiah 50:28, 29.
有从巴比伦之地逃奔脱身者个声音，为着在锡安传扬耶和华—阿拉个上帝—个报仇，就是为着伊圣殿个报仇。招聚弓箭手来攻打巴比伦；凡拉弓个侬，侪向伊四围安营；一个也弗要放伊逃脱：照伊所行个报应伊；照伊一切所做个待伊：因为伊向耶和华狂傲，也向以色列个圣者狂傲。耶利米书 50:28, 29.
The archers recompense Babylon according to her work, and that recompense begins at the soon-coming Sunday law, with the second voice of Revelation chapter eighteen, when the progressive executive judgment of Babylon begins.
射箭个人照伊自家所做个工夫报应巴比伦；而该个报应，是对快将来到个礼拜日法令开始个，也就是《启示录》第十八章第二个声音发出个辰光，彼时，对巴比伦个渐进执行审判就起首了。
And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. How much she hath glorified herself, and lived deliciously, so much torment and sorrow give her: for she saith in her heart, I sit a queen, and am no widow, and shall see no sorrow. Revelation 18:4–7.
我又听见有另外一個聲音對天浪來，講：「我个百姓啊，儕從伊裡向出來，免得儕有分於伊个罪，也免得儕領受伊个災殃。因為伊个罪惡已經堆到天浪，上帝也想起伊个不義來。伊怎樣待儕，也愛怎樣報應伊；照伊所做个，加倍還伊；伊用啥個杯斟出來个，就用加倍个斟還伊。伊多少榮耀自家，多少奢華宴樂，就照樣叫伊受多少痛苦悲哀；因為伊心裡講：『我坐做王后，並不是寡婦，總弗會看見悲哀。』」啟示錄 18:4–7。
Ishmael and his mother Hagar had been restrained from inheriting the right of the first born, and were cast out. Thus, jealousy became the prophetic motivation of Islam, and warfare their prophetic occupation. The first mention includes the restraint imposed upon Ishmael and his mother by Sarah, and their “restraint” became a primary prophetic characteristic of Islam throughout God’s Word, and history. Ishmael’s descendants were to be wild men, whose hand was against every man, and their wild attribute is represented by the wild Arabian ass, of the horse family. Thus, the Islamic warfare of the first and second woes, is represented as warriors riding upon angry horses.
以实玛利并伊母亲夏甲，曾受禁止，弗得承受长子之权，且被逐出去。故此，嫉妒成了伊斯兰底预言性动机，战争成了伊斯兰底预言性职事。初次提及此事时，包含撒拉加于以实玛利并伊母亲身上底禁止；而此种“禁止”，在 神底圣言并历史之中，成为伊斯兰一个主要底预言性特征。以实玛利底后裔乃是野性之人，伊底手攻击各人；伊等底野性特质，乃借阿拉伯野驴——属马类——而表明。故此，第一样并第二样灾祸之中底伊斯兰战争，乃被表征为骑在忿怒之马上的战士。
Islam is the message of the latter rain, and it is only fitting that the three woes represent three specific prophetic lines, for the methodology of the latter rain is “line upon line.” When the prophetic characteristics of the first two lines are brought together, they establish the line of the third woe. All three prophetic lines illustrate the period of the sealing of the one hundred and forty-four thousand. Those three lines represent the period of the pouring out of the latter rain, for the latter rain began to sprinkle when the third Woe arrived on September 11, 2001.
伊斯兰教就末后甘霖个信息，三样灾祸代表三条特定个预言线，也正合其理，因为末后甘霖个方法论乃是“线上加线”。当头两条线个预言特征并拢来个辰光，就立起第三样灾祸个线。此三条预言线，全都表明十四万四千人受印个时期。此三条线就代表末后甘霖倾注个时期，因为当第三样灾祸于2001年9月11日来到个辰光，末后甘霖就开始洒落。
“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.
「末後个雨」愛降落勒上帝个子民身浪。一位大能个天使愛對天浪落來，全地攏愛因佢个榮光得著照亮。」《Review and Herald》，1891年4月21日。
The period of the sealing was also represented by the period that began on August 11, 1840 and ended with the arrival of the third angel on October 22, 1844. That period of time was also represented in Habakkuk chapter two. The Millerite history fulfilled Habakkuk chapter two, and in so doing it began when the angel descended on August 11, 1840, and it ended when the third angel arrived on October 22, 1844.
蓋印个時期，也由自1840年8月11號開始、至1844年10月22號第三位天使來到而告終个彼段時日所表明。該段時光，也在《哈巴谷書》第二章裏向人顯明。米勒派个歷史應驗了《哈巴谷書》第二章；而伊个應驗，就是從1840年8月11號天使降下个辰光開始，到1844年10月22號第三位天使來到个辰光結束。
Habakkuk chapter two identifies that at the end of the vision, the vision would “speak.” In verse three of Revelation chapter ten, the angel cried (spoke) with a loud voice, and on October 22, 1844 the same angel swore (spoke) that “time should be no longer.” Habakkuk’s watchman in verse one of chapter two, is located at August 11, 1840, for it is then that the watchmen lift up their voices.
《哈巴谷書》第二章指出，異象到末了辰光，異象會「發聲」。喺《啟示錄》第十章第三節，該位天使大聲喊叫（發聲）；到一八四四年十月二十二日，同一位天使又起誓（發聲）講：「時間弗再有了。」《哈巴谷書》第二章第一節個守望者，係安置喺一八四〇年八月十一日；因為正當其時，守望者舉起伊拉個聲音。
In the rebellion of 1888, which Sister White identifies as representing the angel of Revelation eighteen that was to lighten the earth with His glory, the watchmen (Jones and Waggoner) lifted up their “voices” as a trumpet, to show God’s people their transgressions, for their message was the message to Laodicea. On September 11, 2001, which was typified by the history of 1888, the Lord led His last day people back to Jeremiah’s old paths, where the watchmen were not hearkened to. The descent of the angel marks the prophetic arrival of the watchmen.
喺一八八八年个悖逆当中，怀姊妹指出，该次悖逆乃系表号《启示录》第十八章个天使——伊本当用自家个荣耀照亮全地——个历史；其辰光，守望个人（Jones 同 Waggoner）像号筒一样举起伊拉个“声音”，向上帝个子民指出伊拉个过犯，因为伊拉个信息就系赐拨老底嘉个信息。到二〇〇一年九月十一日——此日乃由一八八八年个历史所预表——主引导伊末后个子民归回耶利米所讲个古道；喺该搭，守望个人并呒没拨人听从。天使个降临，标明守望个人喺预言当中个来到。
The “voice” that arrived on August 11, 1840, was delivered through the watchmen, and Jeremiah was told that if he would return to his faith and trust in God after his disappointment that he would become God’s mouth. When the vision that had tarried finally arrived on October 22, 1844, it “spoke.” The period of Habakkuk chapter two, which was fulfilled in Millerite history, illustrates the period of the sealing of the one hundred and forty-four thousand.
1840年8月11号来到个“声音”，是借着守望个人传出个；耶利米蒙吩咐，若是伊在失望之后回转归向伊个信心，重新倚靠上帝，伊就要成为上帝个口。及至那延迟个异象末后于1844年10月22号来到辰光，伊就“发言”了。哈巴谷书第二章个时期，曾应验于米勒派个历史当中，也表明了一十四万四千人受印个时期。
It is essential, to recognize that August 11, 1840 through to October 22, 1844, illustrates the sealing of the one hundred and forty-four thousand, which is the period where the latter rain is poured out. It is essential for the latter rain message is to be identified by the methodology of “line upon line.” The special period which is the sealing of the one hundred and forty-four thousand is repeatedly represented in the prophetic lines, and this is so in Habakkuk two, which Sister White directly identifies as being fulfilled in Millerite history. She also repeatedly teaches that Millerite history is repeated in the history of the one hundred and forty-four thousand.
必須認出，從1840年8月11號直到1844年10月22號，乃係表明十四萬四千人个印封；此段時期，就是後雨傾落个時期。這一點極其要緊，因為後雨个信息，必須用「一行加一行」个方法來辨認。這段特別个時期，也就是十四萬四千人受印封个時期，在預言个各條線中一再被表明；哈巴谷書第二章也是如此，懷愛倫姊妹明白直接指出，此章乃是在米勒派歷史中得著應驗。伊也一再教導，米勒派个歷史，會在十四萬四千人个歷史當中重演。
“Interwoven with prophecies which they had regarded as applying to the time of the second advent was instruction specially adapted to their state of uncertainty and suspense, and encouraging them to wait patiently in the faith that what was now dark to their understanding would in due time be made plain.
「摻雜勒伊拉向來看作適用於第二次降臨辰光个預言當中，還有特別配合伊拉當時疑惑徬徨、懸念未定个情形个教訓，勉勵伊拉憑信心耐性等候；如今伊拉理會弗清、覺着暗昧个事，到辰光自然會分明起來。」
“Among these prophecies was that of Habakkuk 2:1–4: ‘I will stand upon my watch, and set me upon the tower, and will watch to see what He will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith.’
「喺箇些預言當中，有《哈巴谷書》2:1–4 所講个：『我要立喺我个守望所上，站喺城樓頂高頭，仔細看伊對我講啥，也看我受責備辰光應當怎樣回答。主回答我講：要將異象寫下來，明明白白寫喺版上，叫讀个人一看就會跑去傳。因為箇異象還有定好个時候；到末了辰光，伊必要發言，決弗會講假。雖然遲延，總要等候伊；因為伊一定會來，決弗再遲延。看哪，自高自大个人，伊个心喺伊裡向弗正；獨有義人，必因伊个信得生。』」
“As early as 1842 the direction given in this prophecy to ‘write the vision, and make it plain upon tables, that he may run that readeth it,’ had suggested to Charles Fitch the preparation of a prophetic chart to illustrate the visions of Daniel and the Revelation. The publication of this chart was regarded as a fulfillment of the command given by Habakkuk. No one, however, then noticed that an apparent delay in the accomplishment of the vision—a tarrying time—is presented in the same prophecy. After the disappointment, this scripture appeared very significant: ‘The vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. . . . The just shall live by his faith.’
早在1842年，这预言里所赐个方向，就是“将异象明明写出来，刊在版上，使读个人可以快跑”，已经启发了Charles Fitch去预备一张预言图表，用来说明但以理书搭启示录个异象。此图表个出版，被看作是应验了哈巴谷所受个命令。不过，当时并无人注意到，同一段预言里也提出了异象应验看上去有所迟延——就是一个耽延个时期。失望之后，这段经文就显得格外有意义：“因为这异象还有一定个日期，到末后必要显明，并弗虚谎；虽然迟延，还要等候；因为必要临到，决弗再迟延……义人必因信得生。”
“A portion of Ezekiel’s prophecy also was a source of strength and comfort to believers: ‘The word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God. . . . The days are at hand, and the effect of every vision. . . . I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged.’ ‘They of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of My words be prolonged any more, but the word which I have spoken shall be done.’ Ezekiel 12:21–25, 27, 28.” The Great Controversy, 391–393.
《以西結》个預言裡向也有一段，成為信徒力量搭安慰个來源：「耶和華个話臨到我，講，人子啊，爾等喺以色列地有啥箇俗語，講：日子遲延，一切異象都落空？所以儂要對伊拉講，主耶和華如此講……日子已經近了，一切異象个應驗也近了……我要講話，我所講个話必定成就；弗再遲延。」「以色列家講：伊所看見个異象，是為著許多日子以後个事；伊講預言，是論到遠久以後个時候。所以儂要對伊拉講，主耶和華如此講：我个話決弗再有一句遲延；我所講个話，必要成就。」以西結 12:21–25, 27, 28。」《善惡之爭》，391–393。
The Millerites not only saw themselves fulfilling the parable of the ten virgins, and Habakkuk chapter two, but they were also led to see that the history where they were fulfilling these prophecies, was also Ezekiel’s identification of that very same history, where “the effect of every vision,” was to be fulfilled. The line of history that represents the sealing of the one hundred and forty-four thousand is where the effect of every vision is fulfilled!
米勒派非但看见自家应验了十个童女个比喻并《哈巴谷书》第二章，而且也蒙引导看见：伊拉所正在应验这些预言个那段历史，也正是《以西结书》对同一段历史个指认；就勒“每一异象个应验”，要得着成全个所在。代表十四万四千人受印个历史线，就是每一异象个应验得着成全个所在！
The lines which represent the period of the latter rain and the sealing of the one hundred and forty-four thousand are brought together to establish that prophetic history invariably possess the signature of Alpha and Omega.
表徵晚雨時期並十四萬四千人受印个諸條線索，總攏歸併起來，為欲確立：預言歷史總是帶有阿爾法搭奧米伽个印記。
Millerite history begins with the voice of the angel of Revelation ten, and ends with the same voice. September 11, 2001 begins with the first voice of Revelation chapter eighteen, and ends with the second voice of Revelation chapter eighteen. Habakkuk chapter two, begins with the voice of the watchmen, and ends with the voice of Jeremiah’s watchman. The first woe begins with Mohammed, and ends with Mohammed II. The second woe begins with the release of the four angels of Islam and ends with the restraint of Islam.
米勒派个历史起始于《启示录》第十章天使个声音，也终结于同一个声音。二〇〇一年九月十一日始于《启示录》第十八章头一道声音，也终于《启示录》第十八章第二道声音。《哈巴谷书》第二章起始于守望者个声音，也终结于耶利米守望者个声音。第一样灾祸始于穆罕默德，也终于穆罕默德二世。第二样灾祸始于伊斯兰四位天使个释放，也终于伊斯兰个约束。
The methodology that is the latter rain is Isaiah’s “line upon line” methodology, and the lines that are brought together to identify and establish the message of the latter rain invariably contain the signature of Alpha and Omega. The first woe of Revelation chapter nine, begins with Mohammed and ends with Mohammed II. The period is divided into two types of warfare, the first being disorganized attacks upon Rome that began in earnest with Abubakar, and then a period of one hundred and fifty years where the first organized warfare of Islam was accomplished.
作为晚雨个方法论，就是以赛亚所讲个“律上加律”个方法论；而为着辨明并确立晚雨信息所汇拢来个各条线索，始终都带有阿拉法同俄梅戛个印记。《启示录》第九章个第一样灾祸，起首于穆罕默德，终结于穆罕默德二世。此一时期分作两种战争形态：头一种，是对罗马个无组织攻击，且自阿布伯克尔起才真正大规模展开；随后便是一段一百五十年个时期，在此期间，伊斯兰第一种有组织个战争得以完成。
The one hundred and fifty years is represented by the time prophecy of “five months”. The second woe also possesses a time prophecy which is three hundred and ninety-one years and fifteen days. Therefore, since the prophetic structure of the first and second woes identify the ending with the beginning, it contains a division between the sealing, and a specific period of time, The sealing process is represented at the beginning of the history of the first woe, and it is represented at the ending of the second woe.
一百五十年乃由「五個月」個辰光預言所表明。第二樣災禍亦有一個辰光預言，就是三百九十一年並十五日。故此，既然第一樣與第二樣災禍個預言結構，將末了同起頭相對應，就含有一個分界：一面是印記個工作，一面是一段特定個時期。印記個過程，表現在第一樣災禍歷史個起頭；也表現在第二樣災禍個末了。
What follows the sealing of verse four, in the first woe, is the “five months” (one hundred and fifty years). The five months is identified twice, once in verse five and again in verse ten. What precedes the sealing process of August 11, 1840 to October 22, 1844 in the second woe is the prophecy of the “hour, day, month, and year” (three hundred and ninety-one years and fifteen days), of verse fifteen. Together in one continuous line the fifth and sixth trumpets begin and end with an illustration of the sealing process.
第四節个印記之後、頭一樣災禍裡向後个、就是「五個月」（一百五十年）。箇「五個月」兩遍得著指明：一遍勒第五節，一遍再勒第十節。第二樣災禍裡、介乎一八四○年八月十一號到一八四四年十月二十二號个印記過程以前个、就是第十五節所講个「一時、一日、一月、一年」个預言（三百九十一年零十五日）。第五號同第六號兩枝號筒連勒一條相續个線裡、起頭同收尾、一道用印記過程來做說明。
As two lines, applied “line upon line” they identify a beginning and ending marked by Mohammed the first and Mohammed the second. “Line upon line,” they identify two distinct periods in each line, that is produced by each line possessing a time prophecy. In the history of the first woe, Islam was to “hurt” Rome, and in the second woe, it was to “kill” Rome. The first woe was a warfare of spears, swords and arrows, and the second woe introduced gunpowder as the weaponry.
作為兩條線，照「一行接一行」个應用，伊拉指出一個起頭搭一個結束，分別記號於穆罕默德第一搭穆罕默德第二。「一行接一行」，伊拉又指出每一條線裡向有兩段分明个時期，這是因為每一條線向有一個時間預言。於第一樣災禍个歷史當中，伊斯蘭欲「傷害」羅馬；到第二樣災禍裡，伊斯蘭欲「殺死」羅馬。第一樣災禍是一場用長矛、刀劍搭箭矢个戰爭，第二樣災禍則引進火藥作為兵器。
“VERSE 10. And they had tails like unto scorpions, and there were stings in their tails: and their power was to hurt men five months. 11. 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.
「第10節：伊拉有尾巴，好像蠍子個尾巴；尾巴裡有毒刺；伊拉個權柄，就係傷害人五個月。11. 伊拉上頭有一個王管轄伊拉，就是無底坑個使者；佢個名，用希伯來話叫亞巴頓，用希臘話個名叫亞玻倫。」
“Thus far, Keith has furnished us with illustrations of the sounding of the first five trumpets. But we must now take leave of him, and proceed to the application of the new feature of the prophecy here introduced; namely, the prophetic periods.
“到此为止，Keith 已经为㑚提供了头五枝号角吹响个图解。不过㑚现在必须同伊告别，继续来讲此地所引入个预言中新个特征；就是，预言个时期。 ”
“Their Power Was to Hurt Men Five Months.—1. The question arises, What men were they to hurt five months?—Undoubtedly the same they were afterward to slay (see verse 15); ‘The third part of men,’ or third of the Roman empire,—the Greek division of it.
“伊拉个权柄，乃是得着去伤害人五个月。——一、问题就生出来：伊拉是要伤害啥个样个人五个月？——无疑就是后首来要杀个同一批人（看第十五节）；‘人个三分之一’，也就是罗马帝国个三分之一——即其希腊部分。
“2. When were they to begin their work of torment? The 11th verse answers the question.
“2. 伊拉应当几辰光开始伊拉折磨个工作？第11节回答了箇问题。
“(1) ‘They had a king over them.’ From the death of Mohammed until near the close of the thirteenth century, the Mohammedans were divided into various factions under several leaders, with no general civil government extending over them all. Near the close of the thirteenth century, Othman founded a government which has since been known as the Ottoman government, or empire, which grew until it extended over all the principal Mohammedan tribes, consolidating them into one grand monarchy.
“（1）‘伊拉有一个王管治伊拉。’自穆罕默德死脱以后，直到十三世纪将近末叶个辰光，穆罕默德教徒分裂成功多派系，归属勒几个领袖底下，并呒没一个普遍个世俗政权统辖伊拉众人。到十三世纪将近末叶个辰光，奥斯曼建立了一个政权，此后就称为奥斯曼政权，或奥斯曼帝国；此政权渐渐扩张，直到统辖一切主要个穆罕默德教部族，把伊拉并合成功一个宏大个君主国。”
“(2) The character of the king. ‘Which is the angel of the bottomless pit.’ An angel signifies a messenger, a minister, either good or bad, and not always a spiritual being. ‘The angel of the bottomless pit,’ or chief minister of the religion which came from thence when it was opened. That religion is Mohammedanism, and the sultan is its chief minister. ‘The Sultan, or grand Seignior, as he is indifferently called, is also Supreme Caliph, or high priest, uniting in his person the highest spiritual dignity with the supreme secular authority.’—World As It Is, p.361.
“（2）王个性格。‘就是无底坑个使者。’使者表示一个传信个、服役个，无论善恶，勿一定总是属灵个存在。‘无底坑个使者，’就是当无底坑开放辰光，从其中出来个该宗教个首席执事。该宗教就是穆罕默德教，苏丹就是伊个首席执事。‘苏丹，或大君，如人平常随便称呼伊个，也就是至高个哈里发，或大祭司；伊一身兼并最高个属灵尊位并最高个世俗权柄。’——World As It Is，第361页。”
“(3) His name. In Hebrew, ‘Abaddon,’ the destroyer; in Greek, ‘Apollyon,’ one that exterminates, or destroys. Having two different names in two languages, it is evident that the character, rather than the name of the power, is intended to be represented. If so, as expressed in both languages, he is a destroyer. Such has always been the character of the Ottoman government.
“（3）伊个名号。希伯来文里向，‘Abaddon’，就是毁灭者；希腊文里向，‘Apollyon’，就是灭绝者，或毁坏者。用两样语言有两个弗同个名号，显然所要表明个，是该权势个性质，弗是该权势个名称。若是如此，照两种语言所表达个意思来看，伊就是一个毁灭者。奥斯曼政府个性质，向来就是如此。”
“But when did Othman make his first assault on the Greek empire?—According to Gibbon, Decline and Fall, etc., ‘Othman first entered the territory of Nicomedia on the 27th day of July, 1299.’
「然則，鄂圖曼頭一遭進攻希臘帝國，是在啥辰光呢？——照 Gibbon, Decline and Fall, etc. 所記：『Othman first entered the territory of Nicomedia on the 27th day of July, 1299.』」
“The calculations of some writers have gone upon the supposition that the period should begin with the foundation of the Ottoman empire; but this is evidently an error; for they were not only to have a king over them, but were to torment men five months. But the period of torment could not begin before the first attack of the tormentors, which was, as above stated, July 27, 1299.
有些著作者个推算，係建基勒一个假定之浪：认为此段时期应当从奥斯曼帝国创立个辰光起算；但此显然是差错个。因为伊拉弗但是要有一个王管辖伊拉，而且还要折磨人五个月。可是，这段折磨个时期，弗可能喺折磨者头一趟进攻之前就开始；而这一趟进攻，照上文所讲，乃是1299年7月27日。
“The calculation which follows, founded on this starting-point, was made and published in a work entitled, Christ’s Second Coming, etc., by J. Litch, in 1838.
以下个推算，系建立勒该个起点之上，由 J. Litch 于 1838 年著作并刊行于一部题为《Christ’s Second Coming》等个著作之中。
“‘And their power was to hurt men five months.’ Thus far their commission extended, to torment by constant depredations, but not politically to kill them. ‘Five months,’ thirty days to a month, give us one hundred and fifty days; and these days, being symbolic, signify one hundred and fifty years. Commencing July 27, 1299, the one hundred and fifty years reach to 1449. During that whole period the Turks were engaged in an almost perpetual warfare with the Greek empire, but yet without conquering it. They seized upon and held several of the Greek provinces, but still Greek independence was maintained in Constantinople. But in 1449, the termination of the one hundred and fifty years, a change came, the history of which will be found under the succeeding trumpet.” Uriah Smith, Daniel and Revelation, 505–507.
「『伊拉个权柄，是拿来伤害人五个月。』到此为止，伊拉个委任所及之范围，就是以不断个侵扰来折磨人，却弗是在政治上杀死伊拉。『五个月』，一月三十日，便是一百五十日；而此些日子，既是象征个，就表明一百五十年。自1299年7月27日起算，这一百五十年直到1449年。在整段时期当中，土耳其人与希腊帝国几乎一直在交战，然而仍旧弗曾征服伊。伊拉夺取并占住了若干希腊行省，然而希腊个独立仍旧维持于君士坦丁堡。但到1449年，就是这一百五十年个终止之时，来了一个变化；其历史将在接下去个号筒之下看着。』乌利亚·史密斯，《但以理与启示录》，505–507页。」
Uriah Smith is citing Josiah Litch’s calculation of the one hundred and fifty years, which when concluded, represents a starting point for the three hundred and ninety-one year and fifteen-day prophecy in the next Trumpet. Commenting on Litch’s prediction concerning these two connected time prophecies Sister White recorded:
烏利亞·史密斯所援引个，是約西亞·利奇對一百五十年个推算；此期一旦告終，就成爲下一枝號筒之中三百九十一年零十五日預言个起點。論到利奇對此兩段彼此相連个時期預言所作个預測，懷愛倫姊妹曾記載道：
“In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. two years before, Josiah Litch, one of the leading ministers preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown . . . on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’
「到1840年，又有一樁非凡个預言應驗，引起了廣泛个關注。兩年之前，傳講基督第二次降臨个主要傳道人之一約西亞·利奇，刊行了一篇對《啟示錄》第九章个闡釋，預言奧斯曼帝國个傾覆。照伊个推算，該政權將會……於1840年8月11日被推翻，彼時君士坦丁堡个奧斯曼權勢可望被打破。『而我相信，事實將證明正是如此。』」
“At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.
「正當所指定个辰光，土耳其藉着伊个使節，接受了歐洲列強个保護，因此將自身置於基督教列國个管轄之下。此一事件恰恰應驗了該預言。及至此事為人所知，許多人便確信米勒並伊个同工所採用个預言解釋原則乃是正確个，於是復臨運動便得着奇妙个推動。有學問、有地位个人，也與米勒聯合，無論在傳講抑是出版伊个見解上，攏同伊一齊努力；自1840年至1844年，此項工作迅速擴展。」《善惡之爭》，334、335。
The first and second woes are connected by two interconnected time prophecies. The first woe, begins with an illustration of the sealing and the second woe, ends with the history of August 11, 1840 until the sounding of the seventh trumpet on October 22, 1844, which is also an illustration of the sealing. The beginning and ending bear the signature of Alpha and Omega, because, as with the history in which Christ confirmed the covenant for a week, the period is divided into two parts. The first period begins with the first Mohammed, and ends with the second Mohammed. The second period begins with “a voice from the four horns of the golden altar which is before God,” and it ends with the “voice” of Christ, swearing “by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer.”
头一个同第二个灾祸，借仔两个相互联关个时间预言连结起来。头一个灾祸，自一个有关受印个表号起首；第二个灾祸，结束于自1840年8月11号直到1844年10月22号第七枝号筒吹响个历史，而这一段亦是一个有关受印个表号。开头同结束，都带有阿拉法同俄梅戛个印记，因为，正如基督“为一七之期坚立约”个历史一样，这一段时期分作两部分。头一段时期，自头一个穆罕默德起首，到第二个穆罕默德结束。第二段时期，自“从上帝面前金坛四角所发出来个一个声音”起首，到基督个“声音”结束；伊指着“那活到永永远远、创造天同天中诸物、地同地中诸物、海同海中诸物个主”起誓，说：“不再有时日了。”
We will continue this study in the next article.
阿拉会勒下一篇文章里继续此项研究。
“Any question that Satan can arouse in the mind to create doubt in regard to the grand history of the past travels of the people of God will please his satanic majesty and is an offense to God. The tidings of the Lord’s soon coming in power and great glory to our world is truth, and in 1840 many voices were raised in its proclamation.” Manuscript Releases, volume 9, 134.
“撒但凡能㧟起人心里个啥个疑问，叫人对上帝子民过去行程个宏大历史生出怀疑，伊个撒但般个威严就要欢喜，这也是得罪上帝。主快要带着权能并大荣耀临到我伲个世界个信息，乃是真理；到咾1840年，已有许多声音起来宣扬这道信息。”《Manuscript Releases》卷9，134。