And God was with the lad; and he grew, and dwelt in the wilderness, and became an archer. Genesis 21:20.
神与那孩子同在；他渐渐长大，住在旷野，成了弓箭手。创世记 21:20。
Ishmael became an archer, which is a symbol of warfare, and a symbol of the executive judgment which is brought against Rome.
以实玛利成了弓箭手，这是战争的象征，也是临到罗马的执行审判的象征。
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.
从巴比伦之地逃脱的人发声，在锡安宣告耶和华我们神的报仇，为他的殿报仇。招聚射手来攻击巴比伦；凡拉弓的，都在她四围安营；不要让其中任何人逃脱。要照她所做的报应她；她怎样行，你们也要怎样待她，因为她向耶和华、以色列的圣者狂傲自大。耶利米书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.
弓箭手要照她所行的报应巴比伦；这报应将在即将到来的星期日法令时开始，并与启示录第十八章的第二个声音同时出现；那时，巴比伦渐进的执行性审判就要开始。
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.
我又听见从天上有另一个声音说：我的民哪，你们要从她那里出来，免得有分于她的罪，免得领受她的灾殃。因为她的罪恶已经直达天上，神也记念了她的不义。她怎样待你们，你们也要怎样报应她；按着她所行的，要加倍地加给她：在她所斟满的杯中，加倍地斟给她。她怎样荣耀自己、奢华享乐，就要照样使她受多少痛苦和忧伤；因为她心里说：我坐着为后，并不是寡妇，必不见忧伤。启示录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.
以实玛利和他的母亲夏甲被限制不得承受长子的名分，并被赶逐出去。因此，嫉妒成了伊斯兰教的预言性动机，而战争则成为其预言性的使命。首次提及时，就包括了撒拉对以实玛利及其母亲所施加的约束，而他们所受的“约束”成了贯穿神的话语与历史的伊斯兰教的一个主要的预言性特征。以实玛利的后裔将要成为野人，他们的手要攻击各人；他们的野性由马科的阿拉伯野驴所代表。因此，第一和第二样祸灾中的伊斯兰教战争被描绘为骑在愤怒马匹上的战士。
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.
伊斯兰是晚雨的信息，而三样祸灾代表三条特定的预言线也就顺理成章，因为晚雨的方法论是“一条又一条”。当前两条线的预言特征被合并时，它们就确立了第三样祸灾的那条线。这三条预言线都说明了十四万四千人受印的时期。这三条线代表晚雨倾降的时期，因为当第三样祸灾在2001年9月11日到来时，晚雨开始降下。
“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.
“晚雨要降在上帝的子民身上。一位大能的天使要从天降下，全地都要因他的荣耀而被照亮。”《评论与通讯》，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.
盖印的时期也以一段自1840年8月11日开始、并于1844年10月22日第三位天使到来时结束的时期为代表。那段时期也在《哈巴谷书》第二章中得到体现。米勒派的历史应验了《哈巴谷书》第二章，而在这一应验中，它始于1840年8月11日天使降下之时，终于1844年10月22日第三位天使到来之时。
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，在異象的結尾，這異象將“說話”。在啟示錄第十章第三節，天使大聲呼喊（說話）；並且在1844年10月22日，同一位天使起誓（說）“不再有時日了”。哈巴谷書第二章第一節中的守望者，被定位在1840年8月11日，因為就在那時，守望者們揚聲呼喊。
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.
在1888年的叛逆中，怀特姐妹将其认定为代表启示录第十八章那位要以他的荣耀照亮全地的天使；守望者（Jones 和 Waggoner）扬声如号角，为要指出上帝子民的过犯，因为他们的信息就是给老底嘉的信息。在2001年9月11日，这一天被1888年的历史所预表，主带领祂末后的子民回到耶利米所说的古道，但守望者的话并未被听从。那位天使的降临标志着守望者的预言性到来。
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.
1840年8月11日临到的那“声音”，是借着守望者传达的；耶利米被告知，若他在失望之后恢复对上帝的信心与信靠，他就要作上帝的口。那迟延的异象在1844年10月22日终于临到，便“说话”了。哈巴谷书第二章的那段时期在米勒派历史中应验，说明了十四万四千人盖印的时期。
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.
至关重要的是，要认识到，从1840年8月11日一直到1844年10月22日，这一段时间说明了十四万四千人的盖印；这一时期正是晚雨被浇灌的时候。至关重要的是，晚雨的信息必须借着“一行又一行”的方法予以辨识。那段作为十四万四千人受盖印的特殊时期，在预言的脉络中被反复呈现；哈巴谷书第二章也是如此，怀特姐妹直接指出它应验在米勒派的历史中。她也一再教导，米勒派的历史会在十四万四千人的历史中重演。
“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.
与他们认为适用于第二次降临时期的那些预言交织在一起的，还有一些专为他们不确定与悬而未决的处境而设的教导，并鼓励他们在信心中耐心等候，相信那些目前在他们理解中仍显晦暗的事，必将届时变得清楚明白。
“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.’
在这些预言之中，有哈巴谷书2:1-4：“我要站在我的守望所，立在城楼上，观看他向我所说的话，并看我在被责备时当如何回答。耶和华回答我说：‘将这异象写下来，明明地写在版上，使读的人可以奔跑。因为这异象还有所定的时间，到了末了必然显明，不说谎；虽然迟延，还要等候，因为它必要临到，决不会迟延。看哪，那心高气傲之人的心并不正直，但义人必因信而活。’”
“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.’
早在1842年，这预言中所给的指示——“将这异象明明地写在版上，使读的人可以奔跑”——就启发了查尔斯·菲奇制作一幅预言图表，用以说明但以理书和启示录中的异象。这幅图表的出版被视为哈巴谷所给命令的应验。然而，当时并没有人注意到，同一预言也提到在异象应验上会有明显的迟延——一个“等候的时期”。失望之后，这段经文显得十分重要：“这异象还有一定的日期，到了结局必发言，并不虚谎；虽然迟延，还要等候，因为它必然临到，决不迟延。……义人必因信得生。”
“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.
以西结的预言中有一段也成为信徒力量和安慰的来源：“耶和华的话临到我，说：‘人子啊，你们在以色列地所用的那句俗语是什么？说：“日子延长了，所有的异象都落空。”’所以你要对他们说：‘主耶和华如此说……日子临近了，每个异象的应验也在眼前……我要说话，我所说的话必成就，不再迟延。’” “以色列家的人说：‘他所见的异象是许多日以后的事，他所预言的是久远时候的事。’所以你要对他们说：‘主耶和华如此说：我的话再不迟延，我所说的话必成就。’”以西结书12:21-25, 27, 28。《大争论》，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!
米勒派信徒不仅看见自己正在应验十个童女的比喻和《哈巴谷书》第二章，他们也被引导看见，他们应验这些预言的那段历史，同时也是《以西结书》所指的那同一段历史——在那里，“每一个异象的应验”将要成就。那条代表十四万四千人受印的历史线，就是每一个异象应验之所在！
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.
代表晚雨时期和十四万四千人受印的那些线索被汇聚在一起，以确立预言历史无一例外地具有阿尔法与欧米伽的印记。
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.
米勒派历史始于启示录第十章天使的声音，并终于同一声音。2001年9月11日始于启示录第十八章的第一个声音，并终于启示录第十八章的第二个声音。哈巴谷书第二章始于守望者的声音，并终于耶利米的守望者的声音。第一祸灾始于穆罕默德，并终于穆罕默德二世。第二祸灾始于释放伊斯兰的四位天使，并终于对伊斯兰的遏制。
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.
所谓“晚雨”的方法论，就是以赛亚所说的“律上加律，例上加例”的方法；而那些被汇聚起来用以辨识并确立晚雨信息的各条线，无不带有阿尔法与俄梅伽的印记。启示录第九章的第一样灾祸，始于穆罕默德，终于穆罕默德二世。这一时期被划分为两种战争形态：第一阶段是对罗马的无组织攻击，并在阿布·巴克尔时期真正开始；随后是一百五十年的时期，伊斯兰首次进行有组织的战争得以展开。
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.
这一百五十年由“五个月”的时间预言所代表。第二样灾祸也有一个时间预言，为三百九十一年又十五天。因此，既然第一样和第二样灾祸的预言结构以起点标定终点，它在封印与一个特定的时间段之间包含一个分界。封印的过程在第一样灾祸的历史开端得到体现，也在第二样灾祸的结束时得到体现。
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.
在第一祸哉中，跟在第四节所述的封印之后的是“五个月”（一百五十年）。这“五个月”被提到两次，一次在第五节，又一次在第十节。在第二祸哉中，先于1840年8月11日至1844年10月22日之封印过程的，是第十五节所说的“一个时辰、一日、一月、一年”（三百九十一年又十五天）的预言。把第五与第六号筒连成一条连续的线来看，它们的开始与结束都以封印过程为例证。
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.
作为两条线，按“逐线叠加”的方式应用时，它们标出由穆罕默德一世与穆罕默德二世所界定的起点与终点。“逐线叠加”之下，它们在每条线上识别出两个彼此不同的时期，这是因为每条线都包含一个时间预言。第一灾祸的历史中，伊斯兰要“伤害”罗马；而在第二灾祸中，它要“杀死”罗马。第一灾祸是一场以长矛、刀剑和箭矢为主的战争，第二灾祸则引入火药作为兵器。
“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节 他们有像蝎子一样的尾巴，尾巴上有毒刺；他们得了权柄，可以伤害人五个月。 第11节 有一位王辖管他们，就是无底坑的使者；按着希伯来话，他的名字叫亚巴顿；按着希腊话，他的名字叫亚玻伦。
“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.
迄今为止，基思已为我们提供了关于前五支号筒吹响的阐释。但现在我们必须暂且与他告别，转而讨论此处所引入的预言新要素的应用，即预言的时期。
“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.
他们的权柄是要伤害人五个月。——1. 问题来了：他们要伤害哪些人五个月呢？——毫无疑问，正是他们后来要杀害的那些人（见第15节）；“三分之一的人”，也就是罗马帝国的三分之一——其希腊部分。
“2. When were they to begin their work of torment? The 11th verse answers the question.
2. 他们要什么时候开始施行折磨？第11节回答了这个问题。
“(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）“他们有一位王在他们之上。” 自穆罕默德去世起，直到接近十三世纪末，穆斯林在数位领袖的率领下分裂为多个派别，并无一个统辖全体的统一世俗政权。临近十三世纪末时，奥斯曼建立了一个政权，此后被称为奥斯曼政府或奥斯曼帝国；它不断发展，最终扩展到所有主要的穆斯林部族之上，将他们整合为一个宏大的君主国。
“(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）君王的品格。“就是无底坑的使者。”天使意指使者、臣仆，可以是善的也可以是恶的，并不总是指灵性的存在。“无底坑的使者”，即当无底坑被开启时从那里出来之宗教的首领。那种宗教就是穆罕默德教，而苏丹是其首领。“人们不加区分地称他为苏丹或大君主；他也是最高哈里发，或大祭司，在他一身之中结合了最高的宗教尊位与至高的世俗权柄。”-World As It Is, p.361.
“(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）他的名字。用希伯来语是“亚巴顿”，意思是“毁灭者”；用希腊语是“亚玻伦”，意思是“灭绝者”或“毁灭者”。既然在两种语言中有两个不同的名称，很明显意在表明的是其特性，而非这股权势的名称本身。若如此，照两种语言的表述，他是个毁灭者。奥斯曼政府向来以此为其特征。
“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.’
但是，奥斯曼是什么时候首次对希腊帝国发动进攻的？——据吉本《衰落与灭亡》等，“奥斯曼于1299年7月27日首次进入尼科米底亚的领土。”
“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.
一些作者的推算是基于这样一种假设：这段时期应当从奥斯曼帝国的建立开始；但这显然是错误的，因为他们不仅要有一位王统辖他们，而且还要折磨人五个月。然而，折磨的时期不可能早于折磨者的首次进攻开始，而那次进攻，正如上文所述，发生在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.
以下的计算以这一出发点为基础，由 J. Litch 于 1838 年在一部题为《基督再临，等等》的著作中作出并发表。
“‘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.
“‘他们的权柄是叫人受害五个月。’他们的使命到此为止，可以通过不断的侵扰来折磨人，却无权在政治上将他们消灭。‘五个月’，以每月三十天计，共一百五十天；而这些天既是象征性的，便表示一百五十年。自1299年7月27日开始，这一百五十年一直延续到1449年。在那整个时期，土耳其人几乎不间断地与希腊帝国交战，却仍未将其征服。他们夺取并控制了若干希腊省份，但在君士坦丁堡，希腊的独立依然得以维持。然而到了1449年，即这一百五十年的终点，局势发生了变化，其历史将见于下一支号角之下。” Uriah Smith，《但以理与启示录》，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:
尤赖亚·史密斯引用了约西亚·利奇对一百五十年时期的计算；该时期一旦结束，便标志着下一支号筒中“三百九十一年又十五日”预言的起点。对于利奇关于这两个相连的时间预言的预测，怀爱伦在评论时记载道：
“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.’
“1840年，又有一项预言的显著应验激起了广泛的关注。两年前，宣讲基督复临的主要传道人之一约西亚·利奇发表了一篇对《启示录》第9章的阐释，预言奥斯曼帝国的覆亡。按照他的计算，这一强权将要于……1840年8月11日被推翻，届时君士坦丁堡的奥斯曼势力可望被打破。‘而我相信，事实将证明确是如此。’”
“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.
“正在所指定的那一时刻，土耳其借着她的使节，接受了欧洲列强的保护，于是将自己置于基督教国家的控制之下。此事完全应验了那预言。此事一经传开，许多人便深信米勒及其同工所采纳之预言解释原则的正确性，于是复临运动获得了奇妙的推动。许多有学识、有地位的人与米勒联合，不论在宣讲方面，还是在出版其见解方面；从1840年至1844年，这项工作迅速扩展。”《善恶之争》，334、335页。
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.”
第一样祸灾和第二样祸灾由两个彼此相连的时间预言连接起来。第一样祸灾以一个关于盖印的说明为起始，第二样祸灾则以从1840年8月11日到1844年10月22日第七号吹响这段历史为结束，这同样是对盖印的一个说明。起头与末了带有阿尔法和俄梅伽的印记，因为正如基督在那“一七”之内坚定盟约的那段历史一样，这个时期被分为两部分。第一段时期始于第一位穆罕默德，终于第二位穆罕默德。第二段时期始于“从神面前的金坛四角发出的一个声音”，终于基督的“声音”，他指着那活到永永远远、创造了天和其中的万物、地和其中的万物、海和其中的万物的那一位起誓，说：“不再有时日了。”
We will continue this study in the next article.
我们将在下一篇文章中继续这项研究。
“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.
“凡是撒但能在人的心中挑起、使人对上帝子民昔日旅程的宏伟历史产生怀疑的问题，都将使撒但大为高兴，并且是对上帝的冒犯。关于主不久将以大能大荣耀降临到我们的世界的消息是真理，而在1840年，已有许多声音起来宣告这一点。”《手稿发布》，第9卷，第134页。