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.
启示录第九章的前半部分指出第五号，就是第一样祸灾；后半部分则指出第六号，就是第二样祸灾。1843年和1850年的先驱图表上都以图解的方式呈现了这两次吹号。1989年，随着苏联解体、末时临到之际，但以理书第十一章最后六节被开启，十四万四千人的改革运动开始了。
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.
1989年所认出的真理之一，是圣经历史中的重大改革运动，以及它们彼此平行的事实。所有先知，因此每一段神圣的历史——包括那些神圣的改革运动——都阐明了最终的大改革运动，即十四万四千人的改革运动，这也是第三位天使的大能运动。封印的过程一开始，晚雨的洒落也随之开始。1989年对这些改革运动的解封，随后在1992年对但以理书第十一章最后六节的解封，一如每当新的现时真理被解封时那样，造成了反对的氛围。
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.
在对但以理书第十一章最后六节真理的反对之中，主开启了这样的真理：以两个见证为根据，将异教罗马的预言历史与教皇罗马的预言历史相结合，便标识出现代罗马的预言历史。预言三重应用的规则被认可，随后被用来抵御错误并辨识、确立真理。支持每一条改革路线都与其他改革路线相平行的规则，以及与预言三重应用相关的规则，成为在第三位天使运动中所确立之规则的基石，正如米勒派历史中所确立、采用并发表的那些规则所作的预表一样。
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.
作为一项准则，预言的三重应用被开启，是为了十四万四千人的运动，因为他们就是晚雨的运动，而第三祸灾的伊斯兰则是晚雨的信息。预言三重应用的原则远在2001年9月11日第三祸灾的伊斯兰在历史上出现之前，就已由犹大支派的狮子所指明，因为祂愿意当祂使祂的子民回到耶利米的古道时，祂末时的子民能够轻易认出第三祸灾到来所代表的信息。
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.
先驱者对《启示录》第九章所阐述的第五与第六号筒的理解，被认为是整卷《启示录》中最得到历史坚实而清楚支持的一段经文。尤赖亚·史密斯在开始阐述《启示录》第九章时，援引历史学家基思的言辞来证明这一点。
“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.
“为了对这支号角的阐释，我们将再次援引基思先生的著作。这位作者如实地说：‘在解经者中，关于〈启示录〉的其他任何部分，很少有像把第五和第六号角，或第一和第二个祸灾，应用于撒拉逊人和土耳其人这件事那样意见如此一致的。这一点显而易见，几乎不可能被误解。并非用一两节经文各自指明，而是〈启示录〉第九章整章被平分为两部分，都用来描述这两者。’” 尤赖亚·史密斯，《但以理书与启示录》，第495页。
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.
第一与第二祸的章节分界划分了第一祸的历史，该祸由穆罕默德所代表。其地理位置是历史学家亚历山大·基思所称的“萨拉森人”的地区，也就是我们今天所说的阿拉伯。第二祸的历史由奥斯曼一世所代表，地理上位于土耳其，历史学家将其认定为土耳其人。第一祸的历史位于并应验于阿拉伯——伊斯兰教与穆罕默德的诞生地。第二祸的历史位于并应验于土耳其——奥斯曼帝国的发源地。
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.
第一灾祸的历史指出，有一场战争是由彼此独立的战士对罗马发动的，他们之间唯一的共同纽带就是伊斯兰教。第二灾祸的历史指出，另一场战争是由一种有组织的宗教与国家政权——即哈里发国——对罗马发动的。无论是哪种情况：在穆罕默德所代表的历史中对罗马的独立作战，还是在奥斯曼或奥斯曼帝国所代表的有组织作战，其作战方式都是突然袭击、出其不意。这并不是那种把所有士兵穿上同样颜色的制服，再把他们编成队列，按照当时的军事习俗在枪火中向前推进的战争。“assassin”一词源于伊斯兰那种突然袭击、出其不意的作战方式，而且通常也会导致袭击者本人丧命。
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”一词源自阿拉伯语“hashshashin”，而该词又来自“hashish”，意为“大麻脂”或“大麻”。该称呼最初用来指代中世纪中东地区一支隐秘而狂热的尼扎里伊斯玛仪派穆斯林团体。这个团体的成员以非常规且常常暴力的方式闻名，包括通过政治暗杀来实现他们的目标。据说他们有时会在执行任务前服用大麻脂，因此西方世界便使用“hashshashin”或“assassins”这一称呼。“Assassins”在中世纪时期十分活跃，主要在波斯和叙利亚，并在当时的各类政治冲突与暗杀事件中发挥了重要作用。“assassin”一词最终传入欧洲诸语言，在那里逐渐被更广泛地用来指代实施政治性或定向杀戮的个人。
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.
这种作战方式是三样祸灾的重要预言性特征，因为伊斯兰的预言性角色就是发动战争。作为象征的伊斯兰，完全关乎战争；而在《启示录》第九章，第一和第二祸灾中的伊斯兰，就是其战争的一个写照。他们的战争在《启示录》中被认定为在恩典期结束前使列国发怒的行动。
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.
万国发怒；你的忿怒也临到了；死人受审判的时候也到了；你要把赏赐给你的仆人众先知、众圣徒，以及凡敬畏你名的人，无论大小；并且要毁灭那些毁坏大地的人。启示录 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.
“列国”在上帝的忿怒临到之前不久被“激怒”；而在《启示录》中，上帝的忿怒所指的，就是当人类的恩典期结束时降下的末后七灾。这节经文中有三个标志：列国被激怒、上帝的忿怒，以及审判死人的时候。这里所指的死人审判，是发生在千年期内对恶人死者的审判，而不是自1844年10月22日开始的对死者的调查审判。怀爱伦姐妹明确指出，这节经文中的三个标志彼此独立，并按经文中的次序发生。
“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.
我看见，列国的怒气、神的忿怒和审判死人的时候，彼此分明，各不相同，且次第相继；又看见米迦勒尚未站起，那前所未有的患难时期尚未开始。如今列国正在发怒，但当我们的大祭司在圣所完成他的工作时，他就要站起来，披上报仇之衣，然后末后的七灾就要倾倒下来。
“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.
“我看见四位天使要拦住四方的风，直到耶稣在圣所中的工作完成，然后末后的七灾就要降临。” 《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.
圣经最后一本书中，伊斯兰教的角色是激怒列国，其方式是通过战争。圣经第一本书中，伊斯兰教的角色是使全世界的人联合起来反对伊斯兰教，伊斯兰教被描绘为以实玛利。
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.
耶和华的使者对她说：“看哪，你如今怀孕，要生一个儿子，可以给他起名叫以实玛利；因为耶和华听见了你的苦情。他为人必像野驴；他的手要攻打众人，众人的手也要攻打他；他必住在众弟兄的对面。”创世记 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).
“hand”这个词，作为象征，与所有圣经象征一样，其含义取决于它所使用的语境，可以不止一种。就圣经预言而言，“hand”作为象征，最主要是战争的象征。译作“wild man”的希伯来词，其实是指阿拉伯野驴的词，这带出若干重要的预言含义，其中之一是阿拉伯野驴与马一样，都是马科动物。在《启示录》第九章，以及哈巴谷的两张神圣图表（1843年和1850年的先驱图表）上，马被用来作为象征，代表伊斯兰在三个祸灾中所涉及的战争。关于伊斯兰的首次与末次提及，分别见于《创世记》和《启示录》，它们都用马科（驴或马）的象征来指认伊斯兰，并且都强调伊斯兰的角色是把战争带给“众人”（列国）。
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”.
在《启示录》第九章第十一节中，伊斯兰的性格被揭示出来，因为在预言中，性格是由名字来代表的。赐给那位统治伊斯兰之王的名字，反映了《创世记》中首次提到伊斯兰的那处记载，其中写道，以实玛利的性格或灵“要住在他众弟兄面前”。统辖整个伊斯兰的王就是以实玛利的灵（他们的王），他的手“要攻击各人”。
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.
他们有一个王，就是那无底坑的使者；他按希伯来话名叫亚巴顿，按希腊话名叫亚玻伦。启示录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:
在以希伯来文为代表的旧约，或以希腊文为代表的新约中，统治伊斯兰教信徒的那个人物被认定为 Abaddon 或 Apollyon，而这两个名称在各自语言中都意为“死亡与毁灭”。无论在旧约还是在新约中，死亡与毁灭都是伊斯兰的特征。在每一位伊斯兰教信徒内统治的那灵的具体特征，连同驴或马的象征，都是关于伊斯兰最初与最后提法中的要素。这两个预言性的属性带有 Alpha 和 Omega 的印记。当怀特姐妹将那使十四万四千人活过来的信息认定为第三位天使的强大军队时，她这样说道：
“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.
“天使正执持着四方的风；这风被描绘为一匹暴怒、企图挣脱羁束并奔腾席卷全地的马，所经之处带来毁灭与死亡。
“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.
“我们岂可在永恒世界的边缘仍然沉睡吗？我们岂可迟钝、冷淡、如同死了一般吗？哦，愿上帝的灵与气息吹入祂的子民之中，在我们的众教会里，使他们站立起来而活。我们需要看见，这路是窄的，这门是狭的。然而，当我们经过这狭门之时，其中的宽广却是无限无量的。”《文稿发布》卷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?
在十四万四千人被封印期间，四风被按住；而四风是一匹“愤怒的马”，沿途“带来死亡与毁灭”。2001年9月11日，第三祸进入预言的历史，带来“死亡与毁灭”，从而“激怒列国”，当它“突然且出其不意地”击中了属灵的荣美之地。2023年10月7日，第三祸继续其“死亡与毁灭”之路，当它“突然且出其不意地”攻击字面的荣美之地时，进一步“激怒了列国”。第一次出其不意的袭击标志着十四万四千人封印时期的开始，而2023年10月7日的最近一次袭击，则标志着十四万四千人封印的结束期或“捆绑收尾”的开始。我们岂可在永恒世界的门槛上沉睡吗？
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:
在两张神圣的先锋图表上，第一与第二灾祸时期的伊斯兰被形象地描绘为骑乘战马的伊斯兰战士。两幅图中，代表第一场灾祸的战马上的骑士手持长矛，而代表第二场灾祸的战马上的骑士则正在用步枪射击。这一区别在《启示录》第九章中已被清楚指出，因为正是在第二场灾祸的历史时期，火药被发明并首次用于战争。尤赖亚·史密斯在评注《启示录》第九章第十七至第十九节时记录如下：
“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.
这段描述的前半部分可能是指这些骑兵的外貌。火，作为一种颜色的代表，指红色，“像火一样红”是常见的表达；风信子石，或风信子，代表蓝色；硫磺则代表黄色。而这些颜色在这些战士的服饰中占据了显著地位；因此，照此看来，这一描述与土耳其军服恰能精确相合，那种军服主要由红色或猩红色、蓝色和黄色构成。马的头部外观如狮首，以表明它们的力量、勇敢与凶猛；而诗句的最后一部分无疑是指为战争目的而使用火药与火器，这些在当时才刚刚被引入。由于土耳其人骑马施放火器，在远处的观者看来，火、烟和硫磺仿佛是从马的口中喷出，正如随附的图版所示。
“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.’
关于土耳其人在对君士坦丁堡的征战中使用火器一事，艾略特（Horae Apocalypticae，卷一，第482–484页）如是说：“正是‘火、烟与硫磺’，也就是穆罕默德的炮兵与火器，导致了‘三分之一的人被杀’，也就是说，君士坦丁堡的陷落，并由此造成希腊帝国的覆灭。自这座城市由君士坦丁创建以来，已过去一千一百多年。在这段时期里，哥特人、匈人、阿瓦尔人、波斯人、保加利亚人、撒拉森人、俄罗斯人，甚至奥斯曼土耳其人本身，都曾对其发动敌对进攻或围攻。但这些防御工事对他们来说坚不可摧。君士坦丁堡得以存续，希腊帝国也随之延续。于是，苏丹穆罕默德焦虑地寻求能清除这一障碍的手段。他向一位投奔自己的铸炮师问道：‘你能铸造一门足以轰塌君士坦丁堡城墙的大炮吗？’于是，在阿德里安堡建立了铸炮厂，铸成了大炮，炮队备妥，围城便开始了。”
“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.’
非常值得评述的是，吉本——这位始终不自觉地为《启示录》预言作注的评论者——在他那篇雄辩而惊心动魄的关于希腊帝国最终浩劫的叙述中，如何把这种新的战争手段置于他画面的前景。为此作铺垫，他先叙述了火药这一“由硝石、硫磺和木炭混合而成”的新近发明的历史；提到苏丹阿穆拉特早先已加以使用；又如前所述，穆罕默德在阿德里安堡铸造更大火炮的事；随后，在围城战的进展中，他描写“长矛与箭雨的齐射，伴随着火枪与大炮的烟、声与火焰”；“土耳其炮兵长长的阵列对准城墙，十四座炮台同时在最易攻之处雷鸣般开火”；“那些历经世代抵御敌袭的防御工事，被奥斯曼火炮从四面击毁，多处缺口被凿开，在圣罗马努斯门附近，更有四座塔楼被夷为平地”；又如何，“当奥斯曼炮火从战线、桨帆船与桥梁上四面轰击时，军营与城池、希腊人与土耳其人，都被卷入一片烟云之中；而这烟云只有在罗马帝国最终获救或毁灭之时方能消散”；“双重城墙如何被大炮轰成一堆废墟”；以及土耳其人终究如何“从缺口处攀升而入”，使得“君士坦丁堡被征服，她的帝国被颠覆，她的宗教被穆斯林征服者践踏在尘埃之中。”我说，这确实值得注意：吉本何等鲜明而有力地把这座城市的陷落，因而帝国的灭亡，归因于奥斯曼的火炮。因为这不正是对我们预言之言的注释吗？“这三样的灾害，就是从它们口中出来的火、烟、硫磺，杀了人的三分之一。”
“‘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节。因这三样，三分之一的人被杀，就是由他们口中出来的火、烟和硫磺。第19节。因为他们的能力在口里，也在尾巴上；他们的尾巴像蛇，并且有头，用它们就能伤人。'
“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.
“这些经文表明，新引入的作战方式具有致命效果。正是借助这些手段——火药、火器和大炮——君士坦丁堡最终被攻克，并交到土耳其人手中。” 尤赖亚·史密斯，《但以理与启示录》，510-514。
We will continue the study of the third woe, in the next article.
我们将在下一篇文章中继续对第三个祸灾的研究。
“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.
昨夜我从睡梦中醒来，心里有极重的负担。我正在向我们的弟兄姊妹传达一则信息，那是一则关于警戒和教导的信息，涉及一些人的工作，他们正在鼓吹关于如何领受圣灵，以及圣灵如何借着人运行的错误理论。
“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.
我蒙指示说，类似于1844年期限过去之后我们被召去应对的那种狂热主义，将在信息临近结束的日子里再次进入我们中间；而我们现在必须像在早期经历中那样坚决地对付这种邪恶。
“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.
我们正站在重大而庄严事件的门槛前。预言正在应验。奇异而多事的历史正被记载在天上的册籍中——这些事件正如所宣告的，将不久先于上帝的大日而发生。世界上一切都处于不安定的状态。列国正在发怒，并且正在进行大规模的备战。国与国相谋，邦国与邦国相攻。上帝的大日正在迅速临近。然而，尽管列国正集结兵力，预备战争与流血，给天使的命令仍然有效：要按住四风，直到上帝的仆人在他们额上受了印。《精选信息》第一册，第221页。