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·米勒得到了关于《启示录》中七个教会、七印和七号的重大亮光。他把这些预言的象征置于一个框架之中，即两种施行荒凉的权势：先是异教，其后是教皇制度。他并未看见这些象征的一切预言特征，但他所看见的，确立了对从使徒时代直到世界末了上帝教会之内在历史与外在历史的基础性理解。内在历史由诸教会所代表，而教会的外在历史则由七印所代表。他看出七号是上帝对罗马施行审判的象征，是对世界末了上帝审判罗马之事的预表；然而他并未看见，世界末了的罗马是由一个三重联合所组成的。
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.”
尤赖亚·史密斯所著、题为《但以理书与启示录》的那本书，包含一些错误的观点，但被怀爱伦姐妹称为“上帝所赐的援手”。她指出，这本书应当与《善恶之争》《先祖与先知》和《历代愿望》一同流通。她的强力背书并不意味着这本书与她自己的著作具有同等的启示地位，而是说这本书包含“伟大的教训”，并且曾“使许多宝贵的灵魂认识真理”。
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.
本书采用米勒派的预言逻辑，并结合在1844年10月22日之前所未见的预言概念。我们在阐述“三样灾祸”的三重应用时，将引用书中的段落。
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：“七号是七种特殊而严厉的审判——这些审判被降在地上，或者说罗马王国——的历史。”前四号代表加在异教罗马身上的审判，第五和第六号是上帝加在教皇罗马的审判，但米勒并未认识到第七号代表上帝对现代罗马的审判。谈到《启示录》的七印和七号，尤赖亚·史密斯写道：
“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.
羔羊拿了书卷之后，便立刻开启诸印；使徒的注意被引向每一印之下所发生的景象。数字七在圣经中已被指出象征完全与完美。因此，那种认为七印涵盖某一类事件的全部，其范围或许延伸至君士坦丁时期，而七号则自那时起另起一系列并继续往后的看法，是不正确的。七号所指的是一系列与七印事件同时发生、但性质全然不同的事件。号角是战争的象征；因此，诸号表示福音时代各国之间将要发生的重大政治动荡。诸印所指的是宗教性质的事件，并包含自基督教时代之始直到基督再临的教会历史。 Uriah Smith, Daniel and Revelation, 431.
A trumpet is a symbol of war and political commotion. Speaking of verse two of chapter eight of Revelation Smith states:
号角是战争和政治骚动的象征。谈到《启示录》第八章第二节时，史密斯指出：
“‘VERSE 2. And I saw the seven angels which stood before God; and to them were given seven trumpets.’
'第2节。我又看见那站在神面前的七位天使；有七支号角赐给他们。'
“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.
这节经文引入了一系列新的、截然不同的事件。在这些印中，我们已经看到了教会在所谓的福音时代中的历史。而在现在引入的七号中，我们看到将在同一时期发生的主要政治和战争事件。尤赖亚·史密斯，《但以理书与启示录》，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.
第七印在《启示录》第八章前六节被揭开，而在第七印开启的背景下，七位天使手拿七支号筒，预备吹响。
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.
他揭开第七印的时候，天上约有半小时的寂静。我看见那站在神面前的七位天使，并有七支号角赐给他们。又有一位天使来，站在祭坛前，拿着金香炉；有许多香赐给他，要同众圣徒的祈祷一同献在宝座前的金坛上。那香的烟，连同圣徒的祈祷，从天使的手中升到神面前。天使拿起香炉，盛满坛上的火，投在地上；随即有声音、雷轰、闪电，并且地震。拿着七支号角的七位天使就预备要吹号。启示录 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.
我们在先前的文章中已经辨识出一个预言性的异常，但尚未专门讨论其特定的预言现象。这个异常在于：在预言历史中代表一连串里程碑的那些符号，都会在它们所代表的那段历史的结局一并汇聚。我们已经指出，以西结书第八章四种可憎之事所代表的老底嘉式复临运动的四代，标示了特定的里程碑，但它们每一个，作为一次考验，都在十四万四千人受印的历史中重复出现。这一异常也见于七号；因为尽管它们代表了临到异教罗马、教皇罗马以及现代罗马的特定审判，但当针对现代罗马的执行审判随着即将来临的星期日法令而开始时，它们又会再次汇聚。
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.
七号在过去应验时各有其具体日期，但怀爱伦姐妹也把《启示录》第八章中持七号的七位天使，置于即将来临的周日法令的历史之中。
“‘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.
“他揭开第五印的时候，我看见祭坛底下那些为神的道，并为他们所持守的见证而被杀之人的灵魂；他们大声呼喊说：‘圣洁真实的主啊，你不审判住在地上的人，不为我们的血伸冤，要到几时呢？’于是有白衣赐给他们各人［他们被宣告为纯洁、圣洁］；又对他们说，还要安息片时，直等他们同作仆人的和他们的弟兄，也要像他们一样被杀的人数满足了。”［启示录6:9-11］这里向约翰所展现的景象并非现实，而是将在未来某个时期发生的事。
“Revelation 8:1–4 quoted.” Manuscript Releases, volume 20, 197.
引自《启示录》8:1-4。 《手稿发布》，第20卷，第197页。
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.
在前一段中，怀爱伦姐妹将第五印的对话及其应验应用于第八章中七位天使将要吹号的时期，但她也把同样的景象放在启示录第十八章两个声音的历史之中。
“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.
当第五印被揭开的时候，启示者约翰在异象中看见祭坛底下那一群为神的道和耶稣基督的见证而被杀的人。随后，便出现了《启示录》第十八章所描述的场景：那些忠心而真实的人被从巴比伦中呼召出来。[引自启示录18:1-5。] 《手稿发布》，第20卷，第14页。
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.
七号代表上帝在异教罗马、教皇罗马以及现代罗马历史中的审判；但它们也体现在2001年9月11日的历史中，以及即将到来的星期日法令的第二个声音中。论及《启示录》第八章的前六节之后，尤赖亚·史密斯开始阐述前四号的历史应验。
“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.
七号的主题在此重新展开，并占据本章余下的部分以及第九章的全部。七位天使预备吹号。他们的吹号作为对《但以理书》第二章和第七章预言的补充，以旧罗马帝国被分裂为十个部分为开端；对此，我们在前四号中已有描述。乌利亚·史密斯，《但以理书与启示录》，第477页。
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.
史密斯指出，前四号是神对异教罗马的审判。他引用第七节，那里指出第一号的预言特征，随后又指出其历史上的应验。
“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.
在西罗马帝国走向衰亡的过程中，降临的第一记沉重而严酷的打击，是阿拉里克率领的哥特人与帝国之间的战争，这场战争为后来的入侵开辟了道路。罗马皇帝狄奥多西于公元395年1月去世，而在当年冬季结束之前，阿拉里克麾下的哥特人就已武装起来对抗帝国。
“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.
阿拉里克率领的第一次入侵蹂躏了色雷斯、马其顿、阿提卡和伯罗奔尼撒半岛，但未抵达罗马城。然而，在第二次入侵中，这位哥特人首领越过阿尔卑斯山脉和亚平宁山脉，出现在“永恒之城”城下，这座城市不久便沦为蛮族狂怒的牺牲品。
“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.
“第一号角的吹响大约在四世纪末及其以后，指的是哥特人对罗马帝国发动的这些毁灭性入侵。” 乌利亚·史密斯，《但以理与启示录》，第478页。
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.
史密斯将阿拉里克认定为第一号所代表的、上帝对异教罗马的审判之象征。每一号都有一个历史人物作为该号的代表；阿拉里克代表第一号在四世纪末的来临。米勒不可能看出这只号临到罗马是因为强制守主日，因为米勒自己是守主日的人。史密斯也忽略了这一点，但他确实承认，第一部强制性的主日法是由君士坦丁于公元321年颁布的。与主日强制相关的预言性准则始终如一，因为上帝从不改变；这条准则就是：“国家的背道之后必有国家的毁灭。”阿拉里克所代表的是国家毁灭的开端，而这一开端正始于君士坦丁颁布第一部主日法的那个时期。
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，该节指出第二支号角，然后继续他的评注：
“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.
在君士坦丁之后，罗马帝国被分为三部分；因此常出现“人的三分之一”等说法，暗指遭受灾祸的帝国三分之一部分。这次对罗马王国的分割是在君士坦丁去世时于他的三个儿子之间进行的，他们是君士坦提乌斯、君士坦丁二世和康斯坦斯。君士坦提乌斯掌管东方，并定都于帝国的首都君士坦丁堡。君士坦丁二世掌管不列颠、高卢和西班牙。康斯坦斯掌管伊利里库姆、非洲和意大利。（见萨宾《教会史》，第155页。）就这一众所周知的历史事实，艾略特在亚伯特·巴恩斯所引述的对启示录12:4的注释中说道：“至少有两次，在罗马帝国被永久地分为东西两部分之前，帝国曾被三分。第一次发生在公元311年，当时帝国被分给君士坦丁、利西尼乌斯和马克西敏；另一次发生在公元337年，在君士坦丁去世时，由康斯坦斯和君士坦提乌斯分治。”——尤赖亚·史密斯，《但以理与启示录》，第480页。
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.
史密斯所引用的历史学家提到的罗马既被分为三部分，也被分为两部分的历史现象，是表明现代罗马三重联合的罗马要素；这一三重联合构成了一个被分为两部分的结构，代表政教结合。史密斯在继续论述时，接着指出与第二号角相关的历史人物。
“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. . ..
用以说明第二支号筒吹响的历史，显然是指“可怕的盖塞里克”对非洲的入侵与征服，随后又对意大利的征服。他的征服大多属于海上战争；他的凯旋“仿佛有一座燃着火的大山被扔进海里”。还有什么形象能更好，甚至同样贴切地，描绘舰队的冲撞，以及沿海各地战争所造成的普遍浩劫呢？在解释这支号筒时，我们应当寻找一些对商业世界具有特殊影响的事件。所用的象征自然引导我们去寻找动荡与骚乱。唯有激烈的海上战争才能应验这一预言。若头四支号筒的吹响关乎四个促成罗马帝国覆亡的显著事件，而第一支号筒指的是阿拉里克麾下哥特人的劫掠，那么在这一支号筒中，我们自然会寻找紧随其后的、动摇罗马权势并促成其覆亡的下一次入侵。接下来的一次大入侵，就是“可怕的盖塞里克”率领汪达尔人的进犯。他的征战年代在公元428年至468年间。这位伟大的汪达尔首领将其大本营设在非洲……
“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.
关于这位大胆的海盗在罗马覆亡中所起的重要作用，吉本先生用了这样意味深长的措辞：“盖塞里克，这个名字在罗马帝国的毁灭中，理应与阿拉里克和阿提拉的名字同列。” 尤赖亚·史密斯，《但以理与启示录》，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:
史密斯在引用历史学家吉本（其指出前三支号角的历史象征）时，认定盖塞里克为第二号角，并说盖塞里克“堪与阿拉里克和阿提拉并列”。阿拉里克是第一号角，盖塞里克是第二号角，而匈人王阿提拉是第三号角，这在第十节中有所论及。史密斯指出，由盖塞里克所代表的第二号角，所对应的历史是“428-468”。随后，史密斯引用了界定第三号角的第十节，继续他的叙述：
“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.
在对这段经文的解释与应用中，我们被引向第三个导致罗马帝国倾覆的重要事件。而在寻找这第三支号角的历史应验时，我们将借助艾伯特·巴恩斯博士《注释》中的几段摘录。正如这位注释者所说，解释这处经文是有必要的：“应当有某位首领或战士，可以比作一颗炽烈的流星；他的行程将格外辉煌；他会突然出现，像一颗燃烧的星辰，然后又像其光在水中被熄灭的星辰那样消失。”——《启示录注释》第8章
“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. . ..
在此预先说明，这支号角寓指阿提拉率其匈人部众对罗马势力发动的毁灭性战争和凶猛入侵。 . ..
“‘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.
“这星名叫苦艾［表示苦涩的后果］。”这些话——正如我们这一版本中的标点所表明的那样——与前一节联系更为紧密，使我们暂时回想起阿提拉的性格、他亲手制造或充当工具而造成的苦难，以及他名字所激起的恐惧。
“‘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.
“‘完全根绝与湮灭’最能概括他所施加的灾祸。他自称‘上帝之鞭’。” Uriah Smith，《但以理与启示录》，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.
由匈人阿提拉所代表的第三号的历史，始于公元441年，直到他于公元453年去世。随后，史密斯引用第十二节经文，该节引出第四号，并描述了蛮族君主奥多亚塞，在那里，西罗马的三重象征由太阳、月亮和星辰所代表。他将这三个象征界定为：“太阳、月亮和星辰——它们在此无疑是象征——显然表示罗马政府的三大光体——即皇帝、元老院议员和执政官。牛顿主教指出，西罗马的最后一位皇帝是罗慕路斯，他被讥称为‘奥古斯都卢斯’，也就是‘小奥古斯都’。西罗马于公元476年覆灭。然而，虽然罗马的太阳已熄灭，但在元老院和执政官仍然存在之时，其次级光体仍然微弱地发光。可是，经过多次内乱与政运变迁，终于在公元566年，古老政体的整体形态被颠覆，罗马本身也从‘世界的女皇’沦为向拉文纳总督纳贡的贫穷公国。” 尤赖亚·史密斯，《但以理书与启示录》，487.
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.
在这里，我们又发现了一个关于罗马三重分裂的见证，它预示着现代罗马的三重联合。对于东部罗马与君士坦丁皇帝而言，这种三重分裂由他的三个儿子所代表；而在西部罗马，则表现为他们的三元政体。随后，史密斯指出，日、月与星象征着西部罗马被推翻的特定次序。他以如下对最后三支号角的引言结束了他的叙述。
“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.
这些蛮族的首次入侵给帝国带来的灾难固然可怖，但与随后将要降临的灾难相比仍属轻微。它们不过是暴雨来临前的几点雨滴，与不久将倾泻在罗马世界的洪流相比微不足道。其余三支号角都被祸患的阴云所笼罩，如下文诸节所述。
“‘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节。我观看，又听见一位天使在空中飞过，大声说：祸哉，祸哉，祸哉！地上居民有祸了，因为那其余三位天使尚未吹响的号声。'
“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.
这位天使并不是那七位吹号天使之列的一位，而只是宣告剩下的三支号是祸哉之号，因为当它们吹响时将要发生更可怕的事件。因此，接下来的，也就是第五号，是第一祸哉；第六号是第二祸哉；而第七号——这七个号中最后一个——是第三祸哉。尤赖亚·史密斯，《但以理与启示录》，493。
We will continue with the three trumpet Woes in the next article.
我们将在下一篇文章继续讨论这三个号角祸灾。
“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.
帝国罗马在其覆亡中的诸般灾祸，被一一述及，直到罗马不复有皇帝、执政官或元老院。 “在拉文纳总督统治之下，罗马被降为第二等。” 太阳的三分之一被击打，月亮的三分之一，星辰的三分之一也被击打。 凯撒的血统并未随着西方皇帝的灭亡而绝迹。 罗马在覆灭之前，只拥有帝国权力的一部分。 君士坦丁堡与之分掌世界帝国的统治。 而那座仍为帝都的城市既未为哥特人也未为汪达尔人所主宰；自君士坦丁首次迁移帝国都城之后，其皇帝常常把罗马的皇帝视为自己委任的代理统治者。 而君士坦丁堡的命运留待别的时代，由别的号角宣告。 至此，太阳、月亮与星辰也不过只有三分之一受了击打。
“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.
第四号末尾的话语暗示了西罗马帝国将来的复兴：“白昼的三分之一不发光，黑夜也同样如此。”在世俗权力方面，罗马归拉文纳管辖，而意大利则成为东罗马帝国所征服的一个行省。然而，更适宜归于其他预言的是，为捍卫圣像崇拜，教皇与皇帝的属灵与世俗权力首次发生了激烈冲突；并且，查士丁尼将一切教会权柄授予教皇，从而推动了教皇至上权的兴起，而它后来又取得了册封君主的权力。主后800年，教皇授予查理曼“罗马人的皇帝”的称号。”——基思。那一头衔又从法兰西国王转移到德意志国王手中。并由皇帝弗朗茨二世于1806年8月6日最终且永远予以放弃。A. T. Jones，《今日列国》，第54页。