And God was with the lad; and he grew, and dwelt in the wilderness, and became an archer. Genesis 21:20.
神與那童子同在；他就漸漸長大，住在曠野，成了弓箭手。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.
以實瑪利成為弓箭手；這乃係爭戰嘅象徵，亦係向羅馬施行之行政審判嘅象徵。
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.
有從巴比倫地逃跑、避難之人嘅聲音，為要在錫安宣告耶和華我們神的報仇，就是為祂的殿施行報仇。要招聚弓箭手來攻擊巴比倫；凡拉弓的，你們都要四圍安營攻擊她；一個也不可讓她逃脫：要照她所行的報應她；凡她所做的一切，都要照樣待她：因為她向耶和華狂傲，敵擋以色列的聖者。耶利米書 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.
弓箭手照巴比倫所行的報應她；而這報應乃始於那即將來到的星期日法案，亦即《啟示錄》第十八章第二個聲音發出之時，屆時對巴比倫那逐步展開之行政審判便開始了。
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.
我又聽見有另一把聲音從天上而來，說：我嘅子民哪，你哋要從嗰城出來，免得與佢嘅罪有分，免得受佢所受嘅災殃。因佢嘅罪惡滔天； 神已經想起佢嘅不義。佢點樣待人，也要點樣報應佢；照佢所行嘅，加倍報應佢；用佢斟滿嘅杯，加倍斟還畀佢。佢點樣榮耀自己，奢華宴樂，也要照樣叫佢受痛苦同悲哀；因佢心裏說：我坐着作皇后，並不是寡婦，決不至於見悲哀。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.
以實瑪利和他母親夏甲被限制，不得承受長子的名分，並且被趕逐出去。由此，嫉妒便成為伊斯蘭的先知性動機，而爭戰則成為他們先知性的職事。首次提及此事時，便包括撒拉加於以實瑪利及其母親身上的限制；而這種「限制」在神的話語和歷史之中，成為伊斯蘭一項主要的先知性特徵。以實瑪利的後裔要成為野的人，他的手要攻擊各人；而他們那野性的特質，乃以野阿拉伯驢——屬於馬類——作為表徵。因此，第一樣災禍與第二樣災禍中的伊斯蘭爭戰，便被描繪為騎在憤怒之馬上的戰士。
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.
伊斯蘭就是晚雨的信息，而三個災禍代表三條特定的預言線，實在恰如其分，因為晚雨的方法論乃是「令上加令，律上加律」。當頭兩條線的預言特徵被結合起來時，便建立起第三個災禍的線。這三條預言線都說明了十四萬四千人受印的時期。這三條線代表晚雨傾降的時期，因為當第三個災禍於2001年9月11日來到之時，晚雨便開始灑落。
“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.
「晚雨要降喺上帝嘅子民身上。一位大能嘅天使要從天而降，全地都要因佢嘅榮耀而被照亮。」《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.
蓋印的時期，亦由一段時期所預表；這段時期始於1840年8月11日，並以1844年10月22日第三位天使的來到而告終。這段時期亦在《哈巴谷書》第二章中有所預表。米勒派的歷史應驗了《哈巴谷書》第二章；因此，這段歷史始於1840年8月11日那位天使降下之時，並終於1844年10月22日第三位天使來到之日。
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，在異象的末了，那異象必「發聲」。在《啟示錄》第十章第三節，天使大聲呼喊（說話）；而在1844年10月22日，同一位天使起誓（說話），宣告「不再有時日了」。《哈巴谷書》第二章第一節的守望者，是位於1840年8月11日，因為正是在那時，守望的人揚起他們的聲音。
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1888年嗰場背叛之中，懷愛倫姊妹指出，呢場背叛乃係代表《啟示錄》第十八章嗰位要以祂榮耀照亮全地嘅天使；守望的人（Jones 同 Waggoner）將佢哋嘅「聲音」如號筒般揚起，為要向上帝嘅子民指出佢哋嘅過犯，因為佢哋嘅信息就係畀老底嘉教會嘅信息。喺2001年9月11日，即由1888年嘅歷史所預表嘅日子，主引領祂末後嘅子民返到耶利米所講嘅古道之上；喺嗰度，守望的人並冇被聽從。天使嘅降臨，標誌住守望的人喺預言之中嘅來到。
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.
於1840年8月11日臨到的「聲音」，乃是藉着守望者傳達的；耶利米亦蒙吩咐，若他在失望之後歸回他的信心並倚靠上帝，他就必成為上帝的口。當那延遲了的異象終於在1844年10月22日來到時，它就「發聲」了。哈巴谷書第二章之時期，在米勒派歷史中已得應驗，乃說明十四萬四千人受印之時期。
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.
必須認識到，自1840年8月11日起至1844年10月22日止，乃是說明十四萬四千人的印證；這段時期正是晚雨傾降之時。這一點極其重要，因為晚雨的信息必須藉着「律上加律」的方法來辨識。這一段特殊時期，就是十四萬四千人受印的時期，在先知性的線路中屢次被表明；在《哈巴谷書》第二章也是如此，而懷愛倫姊妹曾直接指出，該章乃是在米勒派歷史中應驗。她也一再教導說，米勒派的歷史會在十四萬四千人的歷史中重演。
“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.
「喺佢哋一向視為適用於基督第二次降臨時期嘅預言之中，亦交織住一啲特別切合佢哋當時不確定同懸而未決之境況嘅教訓，鼓勵佢哋憑信心耐心等候，深信而家喺佢哋理解上仍然幽暗不明嘅事，到了適當嘅時候，必會變得清楚明白。」
“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.’
「在這些預言之中，有哈巴谷書 2:1–4 的話：『我要站在守望所，立在城樓上觀看，看耶和華對我說甚麼話，我可用甚麼話向祂訴冤。耶和華回答我說：將這默示明明地寫在版上，使讀的人容易讀。因為這默示有一定的日期，快要應驗，並不虛謊；雖然遲延，還要等候；因為必然臨到，不再遲延。看哪，自高自大的人，心不正直；惟義人必因信得生。』」
“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.’
早喺1842年，呢個預言中所畀出嘅指示——「將呢默示明明地寫喺版上，使讀的人容易奔走傳揚」——已經促使查理斯・費治編製一幅預言圖表，用以說明但以理書同啟示錄中嘅異象。呢幅圖表嘅出版，被視為應驗咗哈巴谷所領受嘅命令。然而，當時並冇人留意到，同一段預言亦提出咗異象成就似乎有所延遲——即係一段耽延嘅時候。失望之後，呢段經文就顯得極其重要：「因為呢默示有一定的日期，快要應驗，並不虛謊；雖然遲延，還要等候；因為必然臨到，不再遲延……義人必因信得生。」
“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.
以西結預言中有一段話，也成為信徒力量同安慰嘅泉源：「耶和華嘅話臨到我，說：人子呀，你哋喺以色列地有呢句俗語，說：日子遲延，一切異象都落空，係乜嘢意思呢？所以你要對佢哋說，主耶和華如此說……日子臨近，一切異象都必應驗……我耶和華所說嘅話，必定成就，不再遲延。」「以色列家說：他所見嘅異象，是關乎許多日子以後嘅事；他所說嘅預言，是指著遙遠嘅時代。所以你要對佢哋說，主耶和華如此說：我嘅話冇一句再遲延；我所說嘅，必定成就。」以西結書 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!
米勒派不單止看見自己正在應驗十個童女的比喻，同埋《哈巴谷書》第二章；佢哋亦被引導去看見，佢哋所應驗呢啲預言嘅嗰段歷史，同樣就係以西結對同一段歷史嘅指認；喺嗰度，「各樣異象的應驗」，都要得以成全。嗰條代表十四萬四千人受印嘅歷史線，就係各樣異象的應驗得以成全之處！
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.
代表晚雨時期同十四萬四千人受印之時期嘅各條線索被匯合起來，為要確立先知性歷史無一例外都帶有阿拉法同俄梅戛嘅印記。
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.
米勒派嘅歷史始於《啟示錄》第十章天使嘅聲音，亦終於同一個聲音。二〇〇一年九月十一日始於《啟示錄》第十八章第一個聲音，亦終於《啟示錄》第十八章第二個聲音。《哈巴谷書》第二章始於守望者嘅聲音，亦終於耶利米守望者嘅聲音。第一個災禍始於穆罕默德，亦終於穆罕默德二世。第二個災禍始於伊斯蘭四位天使嘅釋放，亦終於伊斯蘭嘅約束。
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.
嗰作為後雨嘅方法論，就係以賽亞所講「律上加律，例上加例」嘅方法論；而嗰啲被匯合起嚟、用以辨識並確立後雨信息嘅線索，無可避免都帶有阿拉法同俄梅戛嘅印記。啟示錄第九章嘅第一樣災禍，始於穆罕默德，終於穆罕默德二世。呢段時期分為兩種類型嘅戰爭：首先係對羅馬嘅無組織攻擊，呢啲攻擊由阿布伯克爾開始而正式展開；其後則有一百五十年嘅時期，喺呢段期間，伊斯蘭第一次有組織嘅戰爭得以完成。
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.
嗰一百五十年，乃係由「五個月」呢個時間預言所表徵。第二個災禍同樣亦具有一個時間預言，就係三百九十一年零十五日。因此，既然第一同第二個災禍嘅預言結構都係以終局指明起首，其中便包含咗印記工作同某一特定時期之間嘅劃分。印記嘅過程，喺第一個災禍歷史嘅起頭被表徵出嚟，而喺第二個災禍嘅終局亦被表徵出嚟。
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.
接續第四節之印記之後、在第一樣災禍中所出現的，乃是「五個月」（一百五十年）。這五個月被指明了兩次，一次在第五節，再一次在第十節。至於在第二樣災禍中、先於一八四○年八月十一日至一八四四年十月二十二日之印記過程的，乃是第十五節「一時、一日、一月、一年」（三百九十一年零十五日）的預言。合而觀之，在一條連續不斷的線索之中，第五號與第六號都以印記過程的圖解開始，並以印記過程的圖解結束。
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，當以「命上加命」加以應用之時，便指明一個由第一個穆罕默德開始、以第二個穆罕默德作結嘅起點與終點。「命上加命」，佢哋喺每一條線之中都標示出兩個各自不同嘅時期，而呢一點乃係由於每一條線都具備一個時間預言所致。喺第一樣禍患嘅歷史當中，伊斯蘭本要「傷害」羅馬；而喺第二樣禍患之中，佢就要「殺害」羅馬。第一樣禍患乃係以長矛、刀劍同箭矢進行嘅戰爭，而第二樣禍患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：佢哋有尾巴，好似蠍子咁，尾巴上有毒刺；佢哋嘅能力，就係可以傷害人五個月。11. 佢哋之上有一個王，就係無底坑嘅使者；佢嘅名，用希伯來話叫阿巴頓，用希臘話叫阿波倫。」
“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.
「到目前為止，Keith 已經向我哋提供咗頭五枝號吹響嘅圖解。但而家我哋必須同佢作別，並進而應用喺呢度所引入之預言嘅新特徵；即係話，預言時期。」
“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.
「佢哋有權柄叫人受害五個月。——1. 問題就出現：佢哋喺五個月之內要傷害邊啲人呢？——毫無疑問，就係其後佢哋要殺害嘅同一班人（見第15節）；『人嘅三分之一』，即羅馬帝國嘅三分之一——佢嘅希臘部分。
“2. When were they to begin their work of torment? The 11th verse answers the question.
「2. 佢哋要喺幾時開始佢哋使人受痛苦嘅工作？第11節回答咗呢個問題。 」
“(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）『佢哋有一個王管轄佢哋。』自穆罕默德死後，直到十三世紀將近終結之時，穆罕默德教徒分裂成各樣派系，分屬於幾個領袖之下，並冇一個普遍嘅民政政府統轄佢哋全體。到十三世紀將近終結之時，鄂圖曼建立咗一個政府；自此以後，呢個政府就被稱為鄂圖曼政府，或鄂圖曼帝國。此國漸漸擴張，直到統轄一切主要嘅穆罕默德教部族，將佢哋合併成為一個龐大嘅君主國。」
“(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）王嘅性格。『就係無底坑嘅使者。』使者係指一個傳信者、一個僕役，無論善惡都有可能，並唔一定常常係屬靈嘅存在。『無底坑嘅使者，』即係嗰個宗教喺無底坑開啟之時由其中出嚟，而佢就係呢個宗教嘅首席執事。嗰個宗教就係穆罕默德教，而蘇丹就係佢嘅首席執事。『蘇丹，或大君，無論點樣稱呼都可，亦都係至高哈里發，或大祭司，喺佢一身之中，將最高嘅屬靈尊榮同至高嘅世俗權柄聯合起來。』——World As It Is, 第361頁。」
“(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）佢嘅名。希伯來文稱為『阿巴頓』（Abaddon），即毀滅者；希臘文稱為『亞玻倫』（Apollyon），即嗰位殲滅人、或者毀壞人者。既然用兩種語言有兩個唔同嘅名稱，顯然所要表明嘅，乃係呢個權勢嘅性質，而唔係佢嘅名稱本身。若然如此，照兩種語言所表達，佢就係一個毀滅者。奧斯曼政府一向都係具有呢種性質。」
“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.’
「但阿鄂圖曼究竟喺幾時首次進攻希臘帝國呢？——按照 Gibbon《Decline and Fall》等所載：『阿鄂圖曼於 1299 年 7 月 27 日首次進入尼哥米底亞境內。』」
“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.
「有啲作者所作嘅計算，乃係基於一個假設：呢段時期應當由鄂圖曼帝國奠基之時開始；但呢顯然係錯誤嘅；因為佢哋不單止要有一個王統治佢哋，並且仲要折磨人五個月。但呢段折磨嘅時期，唔可能喺施行折磨者第一次發動攻擊之前開始；而嗰次攻擊，正如上文所述，乃係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.
「以下基於呢一起點而作出嘅推算，乃係由 J. Litch 於 1838 年所作並刊載於一部題為《Christ’s Second Coming, etc.》嘅著作之中。
“‘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.
「『佢哋有權柄傷害人五個月。』佢哋嘅委任所及，至此為止；只係藉住持續不斷嘅劫掠去折磨人，卻唔係喺政治上將佢哋殺害。『五個月』，每月三十日，即係一百五十日；而呢啲日子，既然係象徵性嘅，就表示一百五十年。由1299年7月27日開始計算，呢一百五十年延伸至1449年。喺嗰整段時期，土耳其人幾乎不斷與希臘帝國交戰，然而仍未將之征服。佢哋奪取並且控制咗希臘若干省份，但希臘喺君士坦丁堡嘅獨立地位仍然得以維持。然而，到咗1449年，即呢一百五十年期滿之時，形勢出現咗變化；其歷史將會喺隨後嘅號筒之下見到。」Uriah Smith, Daniel and Revelation, 505–507.
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‧史密夫所引述的，乃是約西亞‧利奇對那一百五十年的計算；此段時期一經完結，便構成下一枝號中那三百九十一年零十五日預言的起點。懷愛倫姊妹論到利奇關於這兩段彼此相連之時間預言的預測時，記錄道：
“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.’
「到咗1840年，另一個顯著嘅預言應驗激起咗廣泛嘅關注。兩年前，宣講第二次降臨嘅主要傳道人之一約西亞・利奇（Josiah Litch）發表咗一篇對《啟示錄》第9章嘅闡釋，預言鄂圖曼帝國嘅覆亡。按佢嘅計算，呢個政權將會……喺1840年8月11日被推翻，嗰時可預期君士坦丁堡嘅鄂圖曼勢力將被打破。而我相信，事實將會證明的確如此。」
“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.
「正正在所指定嘅時刻，土耳其藉住其使節，接受咗歐洲列強同盟嘅保護，因而將自己置於基督教國家嘅控制之下。呢件事完全應驗咗預言。當人得知此事之後，群眾就確信米勒同佢嘅同工所採納嘅預言解經原則係正確嘅，而復臨運動亦因而得到奇妙嘅推動。學識淵博、身居要位嘅人都與米勒聯合，不單傳講，亦刊行佢嘅見解；由1840年至1844年，呢項工作迅速擴展。」《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.”
第一樣災禍與第二樣災禍，乃藉着兩個彼此相關嘅時間預言而連繫起來。第一樣災禍，係以一個關於蓋印嘅例證開始；而第二樣災禍，則以由1840年8月11日直到1844年10月22日第七號吹響之時嘅歷史作結，而呢段歷史同樣亦係一個關於蓋印嘅例證。開始與結束都帶有阿拉法與俄梅戛嘅印記，因為正如基督堅定盟約一個七之嗰段歷史一樣，呢段時期亦被分為兩部分。第一段時期始於第一位穆罕默德，終於第二位穆罕默德。第二段時期始於「從神面前金壇四角發出嘅一個聲音」，而終於基督嘅「聲音」；祂指着「那活到永永遠遠、創造天和天上之物、地和地上之物、海和海中之物」嘅主起誓，說：「不再有時日了。」
We will continue this study in the next article.
我哋將會喺下一篇文章繼續呢項研讀。
“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.
「凡撒但能喺人心裏激起、使人對上帝子民過去行程之偉大歷史產生疑惑嘅任何問題，都會討佢撒但式威嚴嘅喜悅，並且係對上帝嘅冒犯。主快要以能力同大榮耀臨到我哋世界呢個信息，乃係真理；而喺1840年，已有許多聲音被興起去宣揚呢信息。」《Manuscript Releases》，第9卷，134頁。