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．米勒對《啟示錄》中七個教會、七印同七號，蒙賜極大亮光。佢將呢啲預言表號置於異教主義之後接續教皇主義呢兩個施行荒涼之權勢嘅架構之內。佢並冇看見呢啲表號每一項預言性質嘅全部特徵；但佢所看見嘅，已奠定咗由使徒時代直到世界末了，上帝教會內部歷史同外部歷史嘅基礎性理解。內部歷史係由眾教會所表徵，而教會嘅外部歷史則由七印所表徵。佢看見七號乃係上帝對羅馬施行審判嘅表號，而呢審判乃係預表上帝喺世界末了對羅馬所施行嘅審判；不過，佢並冇看見世界末了嘅羅馬係由三重聯合所構成。
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.”
由烏利亞・史密夫所著、題為《但以理與啟示錄》一書，包含一些錯誤嘅觀念，但懷師母曾將其稱為「上帝幫助嘅手」。佢指出，呢本書應當與《善惡之爭》、《先祖與先知》同《歷代願望》一同廣泛流傳。佢強而有力嘅推薦，並唔表示呢本書與佢自己嘅著作處於同等受默示嘅層次；而係表示，呢本書包含「偉大嘅教訓」，並且曾經促使「許多寶貴嘅生靈認識真理。」
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.
本書採用米勒派嘅先知預言邏輯，並附有喺1844年10月22日之前未曾見過嘅預言觀念。當我哋闡明三個禍嘅三重應用之時，將會引用書中嘅段落。
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:
米勒指出：「七枝號乃係一段歷史，記述七個特別而沉重嘅審判，臨到地上，或羅馬國。」頭四枝號代表臨到異教羅馬嘅審判；第五同第六枝號則係上帝臨到教皇制羅馬嘅審判；但米勒並唔會認出，第七枝號乃代表上帝臨到現代羅馬嘅審判。論到《啟示錄》嘅七印同七枝號，烏利亞·史密夫寫道：
“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.
羔羊攞咗書卷之後，隨即展開各印；使徒嘅注意力亦被引到每一印之下所發生嘅景象。數目「七」早已被留意到，喺聖經之中係表示完全同完備。因此，七印乃包括某一類事件嘅全部，延伸落去或者直至君士坦丁時代；而七號則係由嗰個時候再往後嘅另一連串事件，呢種講法並不正確。號筒所表徵嘅，乃係一連串與各印之事件同時發生、但性質全然不同嘅事件。號筒乃戰爭嘅象徵；因此，號筒所表示嘅，係福音時代之中列國之間將要出現嘅重大政治動亂。各印所表示嘅，乃係宗教性質嘅事件，並且包含由基督教時代開始直到基督再來之教會歷史。」烏利亞．史密夫，《但以理與啟示錄》，431。
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動盪的象徵。論到《啟示錄》第八章第二節，史密夫如此說：
“‘VERSE 2. And I saw the seven angels which stood before God; and to them were given seven trumpets.’
「第2節：『我看見那站在神面前的七位天使；有七枝號賜給他們。』」
“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.
「呢節經文引入咗一連串全新而且截然唔同嘅事件。喺七印之中，我哋所見到嘅，係教會喺所謂福音時代期間嘅歷史。而家所引入嘅七號之中，我哋所見到嘅，係喺同一時期之內將要發生嘅主要政治同戰爭事件。」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.
第七印乃於《啟示錄》第八章首六節中被揭開；而在第七印揭開之背景之下，七位天使手持七枝號筒，預備吹響。
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.
羔羊揭開第七印嘅時候，天上寂靜，約有半小時。我看見那站在神面前嘅七位天使；有七枝號賜給佢哋。又有另一位天使前來，站在祭壇旁邊，手持金香爐；有許多香賜給佢，叫佢同眾聖徒嘅祈禱一同獻在寶座前嘅金壇上。那香嘅煙，同眾聖徒嘅祈禱，從天使手中升到神面前。天使拿着香爐，盛滿了祭壇上嘅火，投在地上；隨即有聲音、雷轟、閃電、地震。那七位拿着七枝號嘅天使，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.
我哋喺之前嘅文章入面，一直都指出一個預言上嘅異象，但係仲未曾專門處理其中所涉及嘅特殊預言現象。呢個異象就係：凡係象徵預言歷史上一連串路標嘅符號，最終都會喺其所代表之歷史嘅結局當中一同匯聚。我哋已經指出，以西結書第八章所記載嘅四樣可憎之事，乃係代表老底嘉復臨信徒四代人，而呢四樣可憎之事各自標示咗特定嘅路標；但係，佢哋每一樣都會以試驗嘅形式，喺十四萬四千人受印之歷史當中重演。呢個異象亦見於七號之中；因為七號雖然分別代表對異教羅馬、教皇羅馬同現代羅馬所施行嘅特定審判，但當對現代羅馬嘅執行審判喺即將來臨嘅星期日法令開始之時，佢哋都會再次一同出現。
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.
七號喺過去都有其具體應驗嘅日期，但懷愛倫姊妹亦都將《啟示錄》第八章中攞住七號嘅七位天使，安置喺即將來臨之星期日法案嘅歷史之中。
“‘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.
「『及至揭開第五印嘅時候，我看見祭壇底下，有為神嘅道，並為自己所持守嘅見證而被殺之人嘅靈魂；佢哋大聲呼叫話：聖潔真實嘅主啊，祢唔審判住喺地上嘅人，唔為我哋嘅血伸冤，要到幾時呢？於是有白袍賜給佢哋各人〔即係宣告佢哋為純潔聖潔〕；又有話對佢哋講，叫佢哋仲要安息片時，等到同作僕人嘅，同佢哋嘅弟兄，就係將要像佢哋一樣被殺嘅人，亦都滿足了』〔啟示錄 6:9–11〕。呢度所呈現畀約翰看見嘅景象，並唔係當時現實中已經發生嘅事，而係將來某一時期所要發生嘅事。」
“Revelation 8:1–4 quoted.” Manuscript Releases, volume 20, 197.
「引用《啟示錄》8:1–4。」《Manuscript Releases》，第20卷，197頁。
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.
喺前一段文字入面，懷愛倫姊妹將第五印之下嘅對話同埋其應驗，應用到第八章七位天使將要吹號之時期；但與此同時，佢亦都將同一個表象，置於《啟示錄》第十八章兩個聲音嘅歷史之中。
“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.
「當第五印被揭開之時，使徒約翰在異象中看見祭壇底下，有一班人是為了神的道同耶穌基督的見證而被殺的。此後，便出現《啟示錄》第十八章所描述的景象；那時，那些忠信真實的人被呼召從巴比倫出來。[引錄《啟示錄》18:1–5。]」《Manuscript Releases》, volume 20, 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.
七號象徵上帝喺異教羅馬、教皇羅馬同現代羅馬歷史中嘅審判，但佢哋亦喺2001年9月11日嘅歷史，同埋即將來臨之星期日法令嘅第二把聲音當中有所表現。喺論及《啟示錄》第八章頭六節之後，Uriah Smith 開始陳述頭四號喺歷史上嘅應驗。
“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.
「七號嘅主題喺呢度重新提起，並且佔據本章餘下嘅部分同第9章全章。七位天使預備要吹號。佢哋嘅吹號係作為對但以理書第2章同第7章預言嘅補充而出現，起始於舊羅馬帝國分裂為十個部分；喺頭四號之中，我哋見到對此嘅描述。」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.
史密夫指出，頭四枝號乃是上帝對異教羅馬所施行的審判。他引述第七節，以指出第一枝號之預言性特徵，然後再指出其在歷史上之應驗。
“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.
「臨到西羅馬於其衰落途中之首個沉重而嚴厲的審判，乃是與阿拉里克率領之哥特人所爆發的戰爭；此戰為其後接踵而來的入侵開啟了道路。羅馬皇帝狄奧多西於395年1月去世；而未及冬季終結，阿拉里克麾下的哥特人已起兵反抗帝國。」
“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.
阿拉里克率領嘅第一次入侵，蹂躪咗色雷斯、馬其頓、阿提卡同伯羅奔尼撒，但並冇到達羅馬城。然而，喺第二次入侵之時，呢位哥特人首領越過阿爾卑斯山同亞平寧山脈，直抵「永恆之城」嘅城牆之前；呢座城不久便淪為蠻族狂怒之下嘅獵物。
“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.
「第一枝號角吹響，其發生之時約在第四世紀末及其後，乃是指哥德人在其統治之下對羅馬帝國所發動這些造成荒涼的入侵。」烏利亞‧史密夫（Uriah Smith），《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.
史密夫指出，阿拉里克乃第一號所表徵、上帝對異教羅馬施行審判之象徵。每一支號皆有一位歷史人物作為該號之代表；阿拉里克所代表的，乃自第四世紀末葉開始之第一號的臨到。米勒不可能看出這支號乃因強制守星期日而臨到羅馬，因米勒本身乃守星期日者。史密夫亦忽略了這一點；然而，史密夫確曾承認，第一條被強制施行的星期日法律，乃由君士坦丁於主後321年所制定。與強制守星期日相關之預言性原則一向如一，因上帝永不改變；而該原則就是：「全國性的背道，隨之而來的乃是全國性的毀滅。」阿拉里克所代表的，乃全國性毀滅之開始；而這毀滅正是在君士坦丁頒佈第一條星期日法律的同一時期開始的。
Smith continues on by quoting verse eight, which identifies the second trumpet, and then continues his commentary:
史密斯接着引用第八节，指出第二枝号筒，然后继续他嘅注释：
“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.
「君士坦丁之後，羅馬帝國被分為三部分；因此，在各處屢次出現『三分之一的人』等語，乃是影射帝國中那處於鞭撻之下的三分之一部分。羅馬國這次的分裂，是在君士坦丁死後，於他三個兒子——君士坦提烏斯、君士坦丁二世、及君士坦斯——之間作出的。君士坦提烏斯佔有東方，並將其駐地定於帝國的首都君士坦丁堡。君士坦丁二世掌管不列顛、高盧及西班牙。君士坦斯掌管伊利里庫姆、非洲及意大利。（見 Sabine, Ecclesiastical History, p. 155。）論到這一廣為人知的歷史事實，Albert Barnes 在其對 Rev.12:4 的註釋中引述 Elliott 的話說：『至少有兩次，在羅馬帝國最終永久分裂為東、西兩部分之前，帝國曾出現三分的局面。第一次發生於主後311年，當時帝國分給君士坦丁、李錫尼烏斯及馬克西敏；另一次則在主後337年，於君士坦丁死後，分予君士坦斯及君士坦提烏斯。』」Uriah Smith, Daniel and Revelation, 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.
歷史上羅馬被分裂為三部分，以及史家——即 Smith 所引述者——所提到被分為兩部分的現象，乃是羅馬的各種要素，藉此可辨識出現代羅馬之三重聯合；這聯合構成一個分為兩部分的結構，象徵教會與國家之結合。當 Smith 繼續論述時，他便指出了與第二枝號筒相關的歷史人物。
“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. . ..
「用以說明第二枝號筒吹響之歷史，顯然是關乎那可怖的根撒力（Genseric）對非洲之侵略與征服，其後又征服意大利。佢嘅征服大部分屬於海上；而佢嘅凱旋，乃是「好像一座燒着火的大山扔在海中」。有乜嘢比呢個象徵更能夠，甚至同樣咁恰切，說明海軍艦隊之衝突，以及戰爭對沿海地帶所造成之普遍浩劫呢？喺解釋呢枝號筒之時，我哋應當尋找一啲對商業世界有特別關聯之事件。所用之象徵，自然引導我哋去留意動盪與騷亂。除咗猛烈嘅海上戰爭之外，冇任何事能夠應驗呢個預言。若然前四枝號筒之吹響，係指向四件促成羅馬帝國覆亡之顯著事件，而第一枝號筒係指亞拉力（Alaric）麾下哥特人之蹂躪，咁喺呢一枝號筒之中，我哋自然就要尋找下一場接續而來、震撼羅馬權勢並導致其傾覆之侵略行動。下一次重大侵略，就係「那可怖的根撒力」率領汪達爾人所發動者。佢嘅征戰生涯發生於主後428至468年間。呢位偉大的汪達爾族首領，以非洲為總部……」
“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.
「論到呢位大膽海盜喺羅馬傾覆一事上所扮演嘅重要角色，吉本先生用咗以下意義深長嘅說話：『根塞里克呢個名字，就摧毀羅馬帝國而言，配得與阿拉里克同阿提拉嘅名字並列，同居一等。』」烏利亞·史密夫，《但以理書與啟示錄》，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:
史密夫在引述歷史學家吉朋、指出頭三號之歷史象徵時，認定根塞里克乃第二號，並接着說，根塞里克「堪與阿拉里克及阿提拉同列」。阿拉里克是第一號，根塞里克是第二號，而匈人阿提拉則是第三號，這在第十節中有所論及。史密夫指出，由根塞里克所代表的第二號，乃代表「428-468」年間的歷史。其後，史密夫引述第十節以指明第三號，並繼續他的敘述：
“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.
「在詮釋並應用呢段經文之中，我哋被帶到導致羅馬帝國顛覆嘅第三個重要事件。至於搵出呢第三枝號角喺歷史上嘅應驗，我哋將會為咗若干摘錄而受惠於艾伯特．巴恩斯博士嘅《註釋》。正如呢位註釋家喺解釋呢段經文時所講，呢樣乃係必需嘅：『必須有某一位酋長或勇士，可以被比作一顆燃燒嘅流星；佢嘅行程必須異常燦爛；佢會忽然出現，好像一顆燃燒嘅星，然後又像一顆光芒喺眾水之中熄滅咗嘅星咁消失。』——《啟示錄》8章註釋。」
“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. . ..
「呢度所預設嘅係：呢一枝號乃係影射阿提拉（Attila）對羅馬政權所發動嘅毀滅性戰爭同猛烈入侵；佢率領其匈奴（Huns）大軍，進行呢一切……」
“‘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.
「『嗰顆星嘅名叫做茵蔯〔表示苦澀嘅後果〕。』呢句說話——其實同前一節有更密切嘅聯繫，正如我哋譯本中嘅標點所顯示——使我哋一時間再次想起阿提拉嘅性格、由佢所造成或作為工具而帶來嘅苦難，以及佢個名所激起嘅恐懼。」
“‘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.
「『徹底剷除與抹滅』，乃最足以表明佢所施加之災禍嘅詞語。」佢自稱為「上帝之鞭」。——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.
第三枝號的歷史，由匈奴王阿提拉所代表，是自公元441年起，直到他於公元453年去世。史密夫接着引用第十二節，該節提出第四枝號，並描述蠻族君王奧多亞塞，在那裏，西羅馬三重的象徵乃以日、月、星來表達。他指出這三個象徵乃是「日、月、星——因它們在此無疑是作為象徵使用——顯然是指羅馬政權中的大光體，即其皇帝、元老院議員與執政官。牛頓主教指出，西羅馬最後一位皇帝是羅慕路斯；他被譏稱為奧古斯都盧斯（Augustulus），即『縮小的奧古斯都』。西羅馬於主後476年傾覆。然而，雖然羅馬的太陽已被熄滅，其附屬的光體仍然微弱地發光，因元老院與執政官仍然延續。可是在經歷了許多內亂的挫折與政治命運的變遷之後，最終，於主後566年，古代政體的整個形式都被推翻，而羅馬本身也由世界之后的地位，被降為一個貧弱的公國，向拉文納總督進貢。」烏利亞・史密夫，《但以理與啟示錄》，487頁。
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.
喺呢度，我哋搵到另一個關於羅馬三重分裂嘅見證，預表現代羅馬嘅三重聯合。就東羅馬同君士坦丁皇帝而言，呢個三重分裂乃係由佢三個兒子所代表；但就西羅馬而言，則係由其三重政體形式所代表。跟住，Smith 指出，太陽、月亮同星辰，係代表西羅馬被傾覆嘅一個特定次序。佢最後以以下對末後三枝號筒嘅引介，作為其敘述嘅結束。
“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.
「雖然這些蠻族初次入侵給帝國帶來的災禍極其可怖，但與其後將要接踵而來的災禍相比，仍算是較輕的。它們不過如暴雨傾瀉到羅馬世界之前，先行落下的幾點雨滴。其餘三枝號都籠罩在一片禍患的陰雲之下，正如下列經文所述。」
“‘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：『我又觀看，聽見一位天使飛翔於天中，大聲說：禍哉！禍哉！禍哉！因其餘三位將要吹號之天使的號聲，地上的居民有禍了。』」
“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.
「呢位天使唔係七枝號筒天使系列其中之一；佢只不過係宣告其餘三枝號筒乃係禍哉之號筒，因為喺佢哋吹響之下，將會發生更為可怖嘅事件。故此，下一枝，即第五枝號筒，係第一樣禍哉；第六枝號筒，係第二樣禍哉；而第七枝，即呢七枝號筒系列中最後一枝，乃係第三樣禍哉。」烏利亞·史密夫，《但以理與啟示錄》，493。
We will continue with the three trumpet Woes in the next article.
我哋將會喺下一篇文章繼續講述三個號筒之災。
“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中所遭受嘅災禍，直至最後一項，都已被宣告出嚟，直到羅馬再冇皇帝、執政官，亦冇元老院。『喺拉文納總督治下，羅馬被貶為第二等。』太陽嘅三分之一被擊打，月亮嘅三分之一，並星辰嘅三分之一，都被擊打。凱撒嘅世系並冇隨住西方諸皇帝而絕滅。羅馬喺未淪亡之前，只擁有帝國權柄嘅一部分。君士坦丁堡與之分有世界帝國。哥特人同汪達爾人都冇統治嗰座仍然屬於帝國嘅城；自君士坦丁首次將帝國京師遷移之後，嗰城嘅皇帝往往以委任者同攝政者嘅身分，立羅馬皇帝。至於君士坦丁堡嘅命運，則留待後來嘅世代，並由其他號角宣告。就太陽、月亮同星辰而言，當時只不過有三分之一被擊打。」
“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.
「第四號筒所作結語之言，乃暗示西方帝國日後之恢復：『日頭的三分之一沒有光照，黑夜也是這樣。』就民政權柄而論，羅馬歸服於拉文納，意大利亦成為東方帝國所征服之一省。然而，較恰當地歸屬於其他預言者，對聖像崇拜之維護，首先使教皇與皇帝之屬靈及屬世權力陷於激烈衝突；而查士丁尼將教會一切權柄授予教皇，便伸出扶助之手，促進教皇至尊權之興起；此後，該權柄竟自居有權創立君王。主後八百年，教皇將「羅馬人皇帝」之稱號授予查理曼。』——Keith。此稱號其後又由法國國王轉移至德意志國王。至於皇帝法蘭西斯二世，連這一虛構之名目，也終於在一八〇六年八月六日被最終且永遠地放棄。」A. T. Jones, The Great Nations of Today, 54.