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.
《啟示錄》第九章嘅上半部指出第五枝號，即第一樣災禍；而本章下半部則指出第六枝號，即第二樣災禍。呢兩枝號都喺1843年同1850年嘅先驅圖表上以鮮明嘅方式加以圖示。當《但以理書》第十一章最後六節喺1989年、即蘇聯瓦解之時，於末時被揭開封印，十四萬四千人嘅改革運動便開始了。
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.
喺1989年所認識到嘅真理之中，包括《聖經》歷史上偉大嘅改正運動，並且知道佢哋彼此全然平行。眾先知，因而一切神聖歷史，包括神聖嘅改正運動，都說明最後那十四萬四千人之偉大改正運動；呢運動亦即第三位天使嘅大能運動。當印封嘅過程開始之時，後雨嘅灑下亦同時開始。1989年對改正運動嘅解封，繼而喺1992年對《但以理書》第十一章最後六節嘅解封，產生咗一種抗拒嘅環境；而每當一項新而現代真理被解封之時，呢種情況總係會出現。
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.
喺對但以理書十一章最後六節真理嘅抗拒之中，主開啟咗一項真理：異教羅馬嘅預言歷史，連同教皇羅馬嘅預言歷史，既然係建立喺兩個見證之上，便指明咗現代羅馬嘅預言歷史。預言三重應用嘅法則因此被承認，其後亦被運用，用以抵擋錯誤，並辨明及建立真理。嗰啲維繫住每一條改革路線都與其他改革路線彼此平行嘅法則，以及同預言三重應用相關聯嘅法則，就成為咗第三位天使運動中所建立之法則嘅基石，正如米勒派歷史中所建立、運用並出版嘅法則所預表嘅一樣。
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.
作為一條規則，預言嘅三重應用已經為十四萬四千人嘅運動揭開封印，因為佢哋就係晚雨嘅運動，而第三樣災禍嘅伊斯蘭就係晚雨嘅信息。預言三重應用嘅原則，早喺第三樣災禍嘅伊斯蘭於歷史上喺2001年9月11日來到之前，已經由猶大支派嘅獅子指明出嚟，因為祂願意祂末後日子嘅子民，當祂藉着耶利米嘅古道使祂嘅子民回轉之時，能夠輕易辨認出由第三樣災禍來到所代表嘅信息。
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.
先驅者對第五號同第六號角，即《啟示錄》第九章所載內容嘅理解，被視為《啟示錄》一書之中最有歷史根據、並且最清楚得到歷史支持嘅經文段落。烏利亞·史密夫喺開始講解《啟示錄》第九章時，首先引用歷史學家 Keith 嘅話，正正係要指出呢一點。
“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.
「為咗闡明呢支號筒，我哋將再次引用基思先生嘅著作。呢位作者真實噉講：『釋經家對於《啟示錄》任何其他部分嘅應用，幾乎都冇好似第五同第六號筒，或第一同第二禍，應用喺撒拉遜人同土耳其人身上，有咁一致嘅看法。呢一點實在太明顯，幾乎唔可能被誤解。唔係每一樣只係用一兩節經文去指明，相反，《啟示錄》第九章全章平均分為兩部分，分別用嚟描述兩者。』烏利亞・史密斯，《但以理與啟示錄》，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.
第一樣災禍與第二樣災禍嘅章節劃分，將由穆罕默德所表徵嘅第一樣災禍之歷史區分出嚟。按地理位置而言，正如歷史學家 Alexander Keith 所稱，呢段歷史位於撒拉遜人之地；以今日嘅稱呼，即係阿拉伯。第二樣災禍嘅歷史，係由 Osman 1 所表徵，按地理位置而言位於土耳其；該歷史學家將其認定為土耳其人。第一樣災禍嘅歷史，位於阿拉伯並喺嗰度應驗；阿拉伯乃伊斯蘭教與穆罕默德嘅發源地。第二樣災禍嘅歷史，位於土耳其並喺嗰度應驗；土耳其乃鄂圖曼帝國嘅發源地。
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.
第一樣災禍嘅歷史，指出一場針對羅馬嘅戰爭；發動者係各自獨立嘅戰士，而佢哋彼此之間唯一共同嘅聯繫，就係伊斯蘭教。第二樣災禍嘅歷史，指出一場針對羅馬嘅戰爭；發動者乃係一個有組織嘅宗教同國家權力，稱為哈里發國。無論係由穆罕默德所代表、歷史中針對羅馬嘅獨立戰爭，抑或由奧斯曼所代表、即奧斯曼帝國嘅有組織戰爭，其作戰方式都係突然同出其不意噉發動攻擊。呢並唔係一種照住當時軍事慣例而進行嘅戰爭——即係將所有士兵穿上同一顏色嘅制服，然後把士兵編成一列，向前推進到槍火之中。「assassin」一詞，正係根據伊斯蘭式作戰中突然、出其不意發動襲擊嘅方式而來，而且通常亦會導致襲擊者本身死亡。
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」一詞源自阿拉伯語「hashshashin」，而此字又出自「hashish」，意即「大麻脂」或「大麻」。這個詞起初用來指稱中世紀時期中東一個隱秘而狂熱的尼扎里派伊斯瑪儀穆斯林團體。該團體成員以其非常規且往往帶有暴力性的手段聞名，包括運用政治暗殺以達成其目標。據說，他們有時會在執行任務之前吸食大麻脂，因而使「hashshashin」或「assassins」一詞在西方世界流傳開來。阿薩辛派在中世紀期間相當活躍，主要活躍於波斯及敘利亞，並在當時各種政治衝突與暗殺行動中擔當重要角色。其後，「assassin」一詞傳入歐洲語言，並逐漸被更廣泛地用來指稱那些實施政治性或針對性殺戮的人。
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.
呢種爭戰嘅方式，乃係三樣災禍一個重要嘅預言性特徵，因為伊斯蘭嘅預言角色，就係引發戰爭。作為一個象徵，伊斯蘭完全係關乎爭戰；而喺《啟示錄》第九章入面，第一同第二樣災禍所指嘅伊斯蘭，正正就係佢哋爭戰嘅寫照。佢哋嘅爭戰，喺《啟示錄》入面被指出，乃係喺恩門關閉之前、激怒列國嘅行動。
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.
列國都發怒；你嘅忿怒已經臨到，死人受審判嘅時候也到了；你也要賞賜你嘅僕人眾先知和眾聖徒，並一切敬畏你名的人，無論大小；並且要毀滅那些敗壞世界之人。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.
「列國」在上帝的忿怒臨到之前，先被「激怒」；而上帝的忿怒，正如《啟示錄》所表明的，乃是當人類恩典時期結束時所降下的七大最後災殃。這節經文中有三個路標：列國被激怒、上帝的忿怒，以及審判死人的時候。這裏所提到對死人的審判，乃是千禧年期間對邪惡死人的審判，並不是始於1844年10月22日對死人的查案審判。懷愛倫姊妹清楚指出，這節經文中的三個路標彼此有別，並且是按着經文中的次序發生的。
“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.
「我看見，列國的憤怒、上帝的忿怒，以及審判死人嘅時候，乃係彼此分開、截然有別，一個接住一個而來；我又看見，米迦勒尚未站起來，而那從來未曾有過嘅患難時期，亦尚未開始。列國如今正在發怒；但當我哋嘅大祭司喺聖所之中完成祂嘅工作之後，祂就必站起來，穿上報仇嘅衣服，然後七個末後嘅災殃就要傾倒下來。」
“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.
「我看見那四位天使要執住四方嘅風，直到耶穌喺聖所入面嘅工作完成；其後就會臨到七最後的災。」《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.
伊斯蘭喺《聖經》最後一卷書中所扮演嘅角色，係激怒列國，而佢哋乃係藉着戰爭去作成呢事。伊斯蘭喺《聖經》第一卷書中所扮演嘅角色，則係使世上各人嘅手都聯合起來攻擊伊斯蘭，並以以實瑪利作為其表徵。
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.
耶和華的使者又對她說：「看哪，你已經懷孕，必生一個兒子，要給他起名叫以實瑪利；因為耶和華已聽見你的苦情。他必像野驢一般的人；他的手要攻擊各人，各人的手也要攻擊他；他必住在眾弟兄的對面。」創世記 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」呢個詞作為一個象徵，正如所有聖經象徵一樣，按住其使用嘅上下文，可以具有多過一個意思。就聖經預言而言，「手」作為象徵，主要係戰爭嘅象徵。被譯作「野人」嘅希伯來文，係指阿拉伯野驢嘅字；呢個動物具有幾個重要嘅預言含意，其中之一就係，阿拉伯野驢同馬一樣，都屬於馬科動物。喺《啟示錄》第九章，以及哈巴谷兩幅神聖圖表（1843年同1850年先驅圖表）之中，馬被用作三禍之伊斯蘭所代表之戰爭嘅象徵。喺《創世記》同《啟示錄》之中，對伊斯蘭最先同最後嘅提述，都以馬科動物（驢或馬）嘅象徵去標示伊斯蘭，並且兩者都強調伊斯蘭嘅角色，乃係要將戰爭帶畀「各人」（列國）。
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”.
喺《啟示錄》第九章第十一節，伊斯蘭嘅性情被指明出嚟，因為按預言嘅表達，性情乃係藉住名字嚟代表。賜畀嗰位統治伊斯蘭之王嘅名字，反映咗《創世記》中首次提到伊斯蘭嘅嗰一處經文；經上寫住，以實瑪利嘅性情或靈「必住喺眾弟兄嘅面前」。統治全伊斯蘭嘅王，乃係以實瑪利嘅靈（佢哋嘅王）；佢嘅手係「攻擊各人」。
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.
佢哋有王統轄佢哋，就係無底坑嘅使者；按希伯來話，佢名叫亞巴頓；按希臘話，佢名叫亞玻倫。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:
喺舊約中，以希伯來文為代表；或喺新約中，以希臘文為代表；統治伊斯蘭教信徒嘅嗰個品格，被認定為 Abaddon 或 Apollyon，兩者嘅意思都係「死亡與毀滅」。無論喺舊約定喺新約中所代表，死亡與毀滅都係伊斯蘭教嘅品格。那掌管每一個伊斯蘭教信徒裏面之靈嘅具體特徵，連同驢或馬嘅象徵，都同時構成咗對伊斯蘭教最初同最後提及之處嘅要素。呢兩個預言性嘅特徵，帶有阿拉法同俄梅戛嘅記號。當懷愛倫姊妹指出，使十四萬四千人復甦過來嘅信息，乃係第三位天使嘅大軍之時，佢如此說：
“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.
「天使正執持住四方嘅風；呢風被描繪為一匹憤怒嘅馬，企圖掙脫羈絆，奔馳橫掃全地表面，沿途帶來毀滅同死亡。 」
“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.
「我哋豈可喺永恆世界嘅邊際上仍然沉睡呢？我哋豈可遲鈍、冷淡、死氣沉沉呢？但願我哋嘅眾教會之中，有上帝嘅靈同氣息吹入祂嘅子民裏面，使佢哋可以站起來而活着。我哋需要看見，道路是窄的，門也是窄的；然而當我哋穿過這窄門之時，其中嘅寬廣卻是無有限量的。」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?
十四萬四千人受印期間，四風被執持；而四風乃是一匹「發怒的馬」，沿途帶來「死亡與毀滅」。於二〇〇一年九月十一日，第三樣災禍進入預言歷史，帶來「死亡與毀滅」，因而在它「突然且出人意外地」擊打屬靈榮美之地時，便「使列國發怒」。於二〇二三年十月七日，第三樣災禍沿着其「死亡與毀滅」之路繼續前行，因而當它「突然且出人意外地」攻擊字面上的榮美之地時，便進一步「使列國發怒」。第一次出人意外的攻擊，標誌着十四萬四千人受印時期的開始；而二〇二三年十月七日最近這次的攻擊，則標誌着十四萬四千人受印之結束時期，或「收束」的開始。我們豈可在永恆世界的邊緣沉睡呢？
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:
喺兩幅神聖嘅先驅圖表上，第一禍同第二禍嘅伊斯蘭，都以圖像清楚描繪為騎在戰馬上嘅伊斯蘭戰士。喺兩幅圖中，騎住第一禍戰馬嘅騎士手持長矛；而代表第二禍之馬嘅騎士，則正在發射步槍。呢個分別喺《啟示錄》第九章已經清楚指出，因為火藥正係喺第二禍嘅歷史時期被發明，並首次用於戰爭之中。就《啟示錄》第九章十七至十九節，烏利亞·史密夫記下如下：
“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.
「呢段描述嘅前半部分，可能係指呢啲騎兵嘅外觀。火，作為一種顏色嘅表徵，係指紅色；「紅如火」乃常見嘅表達方式。紫玉，或風信子色，係指藍色；硫磺則係指黃色。而呢幾種顏色，喺呢啲戰士嘅衣著上佔咗極大比重；因此，按照呢種理解，呢段描述就能夠準確地對應土耳其人嘅軍服，因為其軍服主要由紅色或朱紅色、藍色同黃色組成。馬嘅頭，外貌如獅子嘅頭，乃係表明牠哋嘅力量、勇氣同兇猛；而本節經文嘅後半部分，無疑係指火藥同火器被用於戰爭用途，呢啲武器喺當時不過係新近引入而已。由於土耳其人騎在馬上發射火器，喺遠處觀看嘅人眼中，就好似火、煙同硫磺係從馬口中發出嚟一樣，正如隨附插圖所示。」
“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.’
「關於土耳其人在攻打君士坦丁堡之役中使用火器一事，Elliott（Horae Apocalypticae, Vol. I, pp. 482–484）如此說道：—『使三分之一的人被殺，即君士坦丁堡被攻陷，並因此希臘帝國被毀滅，所憑藉的乃是「那火、與煙、與硫磺」，也就是穆罕默德的砲兵與火器。自從君士坦丁奠立此城以來，至此已有一千一百多年。在這期間，哥特人、匈奴人、阿瓦爾人、波斯人、保加利亞人、撒拉森人、俄羅斯人，甚至奧斯曼土耳其人自己，都曾對它發動敵對攻擊，或圍困此城。但這些防禦工事對他們而言乃是不可攻破的。君士坦丁堡得以倖存，希臘帝國也隨之得以延續。因此，蘇丹穆罕默德迫切要尋得那能除去此障礙之物。「你能鑄造一門大砲嗎？」這是他向那位投奔於他的火砲鑄造師所提出的問題，「其尺寸足以擊毀君士坦丁堡的城牆嗎？」於是，在亞德里安堡設立了鑄造廠，大砲鑄成，砲兵裝備備妥，而圍城也開始了。』」
“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.’
「吉本一向都係啟示錄預言不自覺嘅註釋者；佢喺其雄辯而有力、敘述希臘帝國最後災變嘅記載之中，將呢種新興嘅戰爭工具置於畫面最前景，實在極值得留意。為咗鋪陳呢一點，佢先交代火藥近來發明嘅歷史——『即硝石、硫磺同木炭嘅混合物；』又講到蘇丹阿穆拉特較早時已經使用過佢，並且亦如前所述，提到穆罕默德喺阿德里安堡鑄造更巨大火炮嘅工場；其後，喺圍城進程本身之中，佢描述到：『長槍與箭矢齊發之際，亦伴隨住火槍同大炮嘅煙、聲與火；』又話：『土耳其炮兵綿長嘅陣列直指城牆，十四個炮台同時向最易攻入之處轟擊；』又話：『嗰啲歷世歷代以來一直抵禦敵方暴力嘅防禦工事，被鄂圖曼大炮從四面八方拆毀；多處缺口被轟開，而近聖羅馬努斯城門之處，四座塔樓被夷為平地：』又話：『由陣線、戰艦同橋上，鄂圖曼炮兵從四方轟鳴；營寨與城市、希臘人與土耳其人，都被捲入一片煙雲之中；呢片煙雲，惟有羅馬帝國最後嘅拯救或者毀滅，先可以驅散：』又話：『雙重城牆被大炮轟成一堆瓦礫：』最後，土耳其人終於『由缺口湧入，』於是『君士坦丁堡被征服，佢嘅帝國被顛覆，而佢嘅宗教亦被穆斯林征服者踐踏於塵土之中。』我話，吉本如此鮮明而有力噉將呢座城嘅陷落、因而帝國嘅毀滅，歸因於鄂圖曼炮兵，實在極值得注意。因為呢豈唔正正就係對我哋預言中嗰句說話嘅註解嗎？『口中所出來的火、與煙、並硫磺，這三樣災殺了人的三分之一。』」
“‘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：人的三分之一，就是被這三樣所殺了：被火、與煙、並硫磺；這些都是從牠們口中出來的。19節：因牠們的能力是在口裏，也是在尾巴上；因牠們的尾巴好像蛇，並且有頭，牠們就是用這些來害人。」
“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.
「呢啲經文表達咗所引進之新式戰爭方式所產生嘅致命效果。君士坦丁堡最終被攻陷，並交喺土耳其人手中，正係藉住呢啲工具——火藥、火器同大炮——而成。」Uriah Smith, Daniel and Revelation, 510–514.
We will continue the study of the third woe, in the next article.
我哋將會喺下一篇文章，繼續查考第三樣災禍。
“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.
「昨夜我從睡夢中醒來，心頭承受着沉重的負擔。我正在向我哋嘅弟兄姊妹傳達一篇信息；呢篇信息乃係關於一啲人所從事嘅工作，向人提出警告同訓誨，因為佢哋正提倡有關領受聖靈及其藉着人作工之錯謬理論。」
“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.
我曾蒙指示：在信息臨近結束之日，與我哋喺1844年時期過後所奉召要對付嘅嗰種狂熱相似嘅情形，將會再次進入我哋中間；而我哋而家必須以同樣堅決嘅態度去對抗呢種邪惡，正如我哋喺早期經歷中所作嘅一樣。
“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.
「我哋正站喺重大而莊嚴事件嘅門檻上。預言正在應驗。奇異而多事嘅歷史，正被記錄喺天上嘅冊子裏面——呢啲事件，早已被宣告為快將喺上帝大日以前發生。世上一切都處於動盪不安嘅狀態。列國發怒，並且正作大規模備戰。民要攻打民，國要攻打國。上帝嘅大日大大迫近。然而，雖然列國正集結兵力，準備戰爭同流血之事，對天使所發嘅命令仍然有效，叫佢哋執住四方嘅風，直到上帝嘅僕人喺額上受咗印記。」《信息選粹》卷一，221。