In the prophetic history of the first Woe, the leader who followed Mohammed was Abu Bakr Abdullah ibn Abi Quhafa, father-in-law of Mohammed. We will refer to him as Abubakar. Both he and Mohammed are referenced in the first four verses. Abubakar was the first Islamic ruler after Mohammed, and history records a command that he gave to his soldiers, that is represented in verse four of Revelation chapter nine. The command represents the sealing process that began at the arrival of the third woe, which was also the Seventh Trumpet, which was also the arrival of the third angel.
بِتَارِيخِ النُّبُوَّةِ الْمُتَعَلِّقِ بِالْوَيْلِ الأَوَّلِ، كَانَ الْقَائِدُ الَّذِي تَبِعَ مُحَمَّدًا هُوَ أَبُو بَكْرٍ عَبْدُ اللَّهِ بْنُ أَبِي قُحَافَةَ، حَمُو مُحَمَّدٍ. وَسَنُشِيرُ إِلَيْهِ بِاسْمِ أَبُوبَكَر. وَكِلَاهُمَا، هُوَ وَمُحَمَّدٌ، مَذْكُورَانِ فِي الآيَاتِ الأَرْبَعِ الأُولَى. وَكَانَ أَبُوبَكَر أَوَّلَ حَاكِمٍ إِسْلَامِيٍّ بَعْدَ مُحَمَّدٍ، وَيُسَجِّلُ التَّارِيخُ أَمْرًا أَصْدَرَهُ إِلَى جُنُودِهِ، وَهُوَ مُمَثَّلٌ فِي الآيَةِ الرَّابِعَةِ مِنَ الإِصْحَاحِ التَّاسِعِ مِنْ سِفْرِ الرُّؤْيَا. وَيُمَثِّلُ هَذَا الأَمْرُ عَمَلِيَّةَ الْخَتْمِ الَّتِي بَدَأَتْ عِنْدَ مَجِيءِ الْوَيْلِ الثَّالِثِ، الَّذِي كَانَ أَيْضًا الْبُوقَ السَّابِعَ، وَالَّذِي كَانَ أَيْضًا مَجِيءَ الْمَلاَكِ الثَّالِثِ.
And the fifth angel sounded, and I saw a star fall from heaven unto the earth: and to him was given the key of the bottomless pit. And he opened the bottomless pit; and there arose a smoke out of the pit, as the smoke of a great furnace; and the sun and the air were darkened by reason of the smoke of the pit. And there came out of the smoke locusts upon the earth: and unto them was given power, as the scorpions of the earth have power. And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. Revelation 9:1–4.
Dan malaikat yang kelima meniup sangkakalanya, lalu aku melihat sebuah bintang jatuh dari langit ke atas bumi; dan kepadanya diberikan kunci jurang maut. Maka ia membuka jurang maut itu; lalu naiklah asap dari jurang itu, bagaikan asap dari perapian yang besar; dan matahari serta udara menjadi gelap oleh sebab asap dari jurang itu. Dan dari asap itu keluarlah belalang-belalang ke atas bumi; dan kepada mereka diberikan kuasa, sama seperti kala jengking di bumi mempunyai kuasa. Dan kepada mereka diperintahkan supaya mereka jangan merusakkan rumput di bumi, ataupun sesuatu yang hijau, ataupun pohon apa pun; melainkan hanya manusia-manusia yang tidak memiliki meterai Allah pada dahi mereka. Wahyu 9:1–4.
The “star” that fell from heaven was Mohammed, who began his ministry in the year 606. Mohammed was given a “key” that was to “open” the “bottomless pit” allowing “smoke” to darken the “sun and the air,” and brought forth “locusts” who were given “power” as the power of “scorpions.” The key was a military battle that produced weakness in the Roman’s military strength, thus allowing the rise of the warfare of Islam. The bottomless pit is a symbol of Arabia, the birthplace of Islam, and the smoke represented the false religion of Islam that was to spread across the earth and take possession of the same geography that would be swarmed by the swarms of locusts that sweep across northern Africa, southern Europe and Arabia. The locusts are a symbol of Islam, and power prophetically represents military power. Their power was to be as scorpions, which strike unexpectedly. Uriah Smith states:
دو “آسمان” څخه لوېدلی “ستوری” محمد و، چې خپله رسالت یې په 606 کال کې پیل کړ. محمد ته یوه “کِلي” ورکړل شوه چې “تل” “پرانیزي”، څو “لوګی” “لمر او هوا” تیاره کړي، او “ملخان” راوباسي چې د “لړمانو” د ځواک په څېر “واک” ورکړل شوی و. دا کِلي یوه پوځي جګړه وه چې د رومیانو په پوځي ځواک کې یې کمزوري راپیدا کړه، او په دې توګه یې د اسلام د جګړه ییز ځواک د راټوکېدو زمینه برابره کړه. تل د عربستان نښه ده، چې د اسلام د زېږېدو ټاټوبی دی، او لوګی د اسلام د باطل دین استازیتوب کاوه، هغه دین چې باید پر ځمکه خپور شوی وای او هماغه جغرافیه یې تر ولکې لاندې راوستې وای چې د ملخانو له هغو ډلو سره به پرې ورماتېده چې د شمالي افریقا، سویلي اروپا او عربستان پر مخ به یې یرغل کاوه. ملخان د اسلام نښه ده، او ځواک په نبوي ډول د پوځي ځواک استازیتوب کوي. د هغوی ځواک به د لړمانو په څېر و، چې ناڅاپه ګوزار کوي. یوریا سمېت وایي:
“A star fell from heaven unto the earth; and to him was given the key of the bottomless pit.
« Un astre tomba du ciel sur la terre ; et la clef du puits de l’abîme lui fut donnée. »
“While the Persian monarch contemplated the wonders of his art and power, he received an epistle from an obscure citizen of Mecca, inviting him to acknowledge Mohammed as the apostle of God. He rejected the invitation, and tore the epistle. ‘It is thus,’ exclaimed the Arabian prophet, ‘that God will tear the kingdom, and reject the supplication of Chosroes.’ Placed on the verge of these two empires of the East, Mohammed observed with secret joy the progress of mutual destruction; and in the midst of the Persian triumphs he ventured to foretell, that, before many years should elapse, victory would again return to the banners of the Romans. ‘At the time when this prediction is said to have been delivered, no prophecy could be more distant from its accomplishment since the first twelve years of Heraclius announced the approaching dissolution of the empire.’. ..
「ペルシアの君主が自らの技巧と権勢の驚異を思い巡らしていたその時、彼はメッカの一無名の市民からの書簡を受け取った。それは、ムハンマドを神の使徒として認めるよう彼を招くものであった。彼はその招きを退け、書簡を引き裂いた。『まさにこのようにして』とアラビアの預言者は叫んだ。『神は王国を引き裂き、ホスローの願請を退けられるであろう。』 東方のこの二つの帝国の境界に位置していたムハンマドは、相互破壊の進展をひそかな喜びをもって見守っていた。そしてペルシアの勝利のさなかにあって、幾年も経たぬうちに、勝利は再びローマ人の旗印のもとへ帰るであろうと、あえて予告した。『この予言が語られたとされる時点においては、その成就からこれほど遠く隔たって見える預言はあり得なかった。というのも、ヘラクレイオス治世最初の十二年間は、帝国の差し迫った瓦解を告げ知らせていたからである。』…」
“Chosroes subjugated the Roman possession [in] Asia and Africa. And ‘the Roman empire,’ at that period, ‘was reduced to the walls of Constantinople, with the remnant of Greece, Italy, and Africa, and some maritime cities, from Tyre to Trebizond, of the Asiatic coast. The experience of six years at length persuaded the Persian monarch to renounce the conquest of Constantinople, and to specify the annual tribute of the ransom of the Roman empire,—a thousand talents of gold, a thousand talents of silver, a thousand silk robes, a thousand horses, and a thousand virgins. Heraclius subscribed to these ignominious terms. But the time and space which he obtained to collect those treasures from the poverty of the East were industriously employed in the preparation of a bold and desperate attack.’
“Chosroes alipokomeza milki ya Warumi katika Asia na Afrika. Naye ‘milki ya Warumi,’ katika kipindi kile, ‘ilikuwa imepunguzwa hadi kwenye kuta za Konstantinopoli, pamoja na mabaki ya Ugiriki, Italia, na Afrika, na baadhi ya miji ya pwani, kutoka Tiro hadi Trebizond, ya ufuo wa Asia. Hatimaye, uzoefu wa miaka sita ulimshawishi mfalme wa Uajemi kuachana na ushindi wa Konstantinopoli, na kubainisha kodi ya kila mwaka ya fidia ya milki ya Warumi,—talanta elfu moja za dhahabu, talanta elfu moja za fedha, mavazi elfu moja ya hariri, farasi elfu moja, na mabikira elfu moja. Heraklio alikubali masharti haya ya aibu. Lakini muda na nafasi alivyopata ili kukusanya hazina hizo kutoka katika umaskini wa Mashariki vilitumiwa kwa bidii katika maandalizi ya shambulio la ujasiri na la kukata tamaa.’”
“The king of Persia despised the obscure Saracen, and derided the message of the pretended prophet of Mecca. Even the overthrow of the Roman empire would not have opened a door for Mohammedanism, or for the progress of the Saracenic armed propagators of an imposture, though the monarch of the Persians and chagan of the Avars (the successor of Attila) had divided between them the remains of the kingdoms of the Caesars. Chosroes himself fell. The Persian and Roman monarchies exhausted each other’s strength. And before a sword was put into the hands of the false prophet, it was smitten from the hands of those who would have checked his career and crushed his power.
«Царь Персии презирал безвестного сарацина и насмехался над вестью мнимого пророка из Мекки. Даже падение Римской империи не открыло бы двери ни магометанству, ни продвижению вооружённых сарацинских распространителей обмана, хотя монарх персов и каган аваров (преемник Аттилы) разделили бы между собою остатки царств кесарей. Сам Хосров пал. Персидская и Римская монархии истощили силы друг друга. И прежде нежели меч был вложен в руки лжепророка, он был выбит из рук тех, кто мог бы остановить его путь и сокрушить его власть.»
“‘Since the days of Scipio and Hannibal, no bolder enterprise has been attempted than that which Heraclius achieved for the deliverance of the empire. He explored his perilous way through the Black Sea and the mountains of Armenia, penetrated into the heart of Persia, and recalled the armies of the great king to the defense of their bleeding country.’
« Depuis les jours de Scipion et d’Hannibal, aucune entreprise plus hardie n’a été tentée que celle qu’Héraclius accomplit pour la délivrance de l’empire. Il se fraya un chemin périlleux à travers la mer Noire et les montagnes d’Arménie, pénétra jusqu’au cœur de la Perse, et rappela les armées du grand roi à la défense de leur patrie ensanglantée. »
“In the battle of Nineveh, which was fiercely fought from daybreak to the eleventh hour, twenty-eight standards, besides those which might be broken or torn, were taken from the Persians; the greatest part of their army was cut in pieces, and the victors, concealing their own loss, passed the night on the field. The cities and palaces of Assyria were opened for the first time to the Romans.’
«V bitvě u Ninive, jež byla zuřivě vedena od úsvitu až do jedenácté hodiny, bylo Peršanům ukořistěno dvacet osm praporů, nepočítaje ty, které mohly být zlomeny nebo roztrhány; největší část jejich vojska byla pobita a vítězové, zamlčujíce své vlastní ztráty, strávili noc na bojišti. Města a paláce Asýrie se poprvé otevřely Římanům.»
“The Roman emperor was not strengthened by the conquests which he achieved; and a way was prepared at the same time, and by the same means, for the multitudes of Saracens from Arabia, like locusts from the same region, who, propagating in their course the dark and delusive Mohammedan creed, speedily overspread both the Persian and the Roman empire.
“L’empereur romain ne fut pas fortifié par les conquêtes qu’il accomplit ; et, en même temps et par les mêmes moyens, une voie fut préparée pour les multitudes de Sarrasins venus d’Arabie, semblables à des sauterelles issues de cette même région, lesquels, répandant au cours de leur marche la croyance mahométane obscure et trompeuse, couvrirent bientôt tout à la fois l’empire perse et l’empire romain.
“More complete illustration of this fact could not be desired than is supplied in the concluding words of the chapter from Gibbon, from which the preceding extracts are taken. ‘Although a victorious army had been formed under the standard of Heraclius, the unnatural effort seems to have exhausted rather than exercised their strength. While the emperor triumphed at Constantinople or Jerusalem, an obscure town on the confines of Syria was pillaged by the Saracens, and they cut in pieces some troops who advanced to its relief,—an ordinary and trifling occurrence, had it not been the prelude of a mighty revolution. These robbers were the apostles of Mohammed; their frantic valor had emerged from the desert; and in the last eight years of his reign, Heraclius lost to the Arabs the same provinces which he had rescued from the Persians.
“ফফ-এ স্বাভাবিক, প্রাঞ্জল, প্রকাশযোগ্য রূপে অনুবাদ” করার জন্য লক্ষ্যভাষা “ff” কোন ভাষাকে নির্দেশ করছে তা স্পষ্ট নয়। অনুগ্রহ করে লক্ষ্যভাষার নাম জানান।
“‘The spirit of fraud and enthusiasm, whose abode is not in the heavens,’ was let loose on earth. The bottomless pit needed but a key to open it, and that key was the fall of Chosroes. He had contemptuously torn the letter of an obscure citizen of Mecca. But when from his ‘blaze of glory’ he sunk into the ‘tower of darkness’ which no eye could penetrate, the name of Chosroes was suddenly to pass into oblivion before that of Mohammed; and the crescent seemed but to wait its rising till the falling of the star. Chosroes, after his entire discomfiture and loss of empire, was murdered in the year 628; and the year 629 is marked by ‘the conquest of Arabia,’ and ‘the first war of the Mohammedans against the Roman empire.’ ‘And the fifth angel sounded, and I saw a star fall from heaven unto the earth; and to him was given the key of the bottomless pit. And he opened the bottomless pit.’ He fell unto the earth. When the strength of the Roman empire was exhausted, and the great king of the East lay dead in his tower of darkness, the pillage of an obscure town on the borders of Syria was ‘the prelude of a mighty revolution.’ ‘’The robbers were the apostles of Mohammed, and their frantic valor emerged from the desert.’
«“Ang espiritu ng pandaraya at ng sigasig, na ang tahanan ay wala sa mga langit,” ay pinawalan sa ibabaw ng lupa. Ang kalaliman ay nangangailangan lamang ng isang susi upang mabuksan, at ang susi ngang iyon ay ang pagbagsak ni Chosroes. Sa may paghamak niyang pagpunit sa liham ng isang di-kilalang mamamayan ng Mecca. Ngunit nang mula sa kaniyang “ningas ng kaluwalhatian” ay lumubog siya sa “moog ng kadiliman” na walang matang makatarok, ang pangalan ni Chosroes ay biglang mahahayag sa pagkalimot sa harap ng kay Mohammed; at waring ang gasuklay ay naghihintay lamang ng pagsikat nito hanggang sa pagbagsak ng bituin. Si Chosroes, matapos ang kaniyang ganap na pagkatalo at pagkawala ng imperyo, ay pinatay noong taong 628; at ang taong 629 ay minarkahan ng “pananakop sa Arabia,” at “ng unang digmaan ng mga Mohammedan laban sa imperyong Romano.” “At humihip ang ikalimang anghel ng trumpeta, at nakita ko ang isang bituing nahulog mula sa langit tungo sa lupa; at sa kaniya ay ibinigay ang susi ng kalaliman. At binuksan niya ang kalaliman.” Siya ay nahulog tungo sa lupa. Nang ang lakas ng imperyong Romano ay maubos, at ang dakilang hari ng Silangan ay nakahandusay na patay sa kaniyang moog ng kadiliman, ang pagsamsam sa isang di-kilalang bayan sa mga hangganan ng Siria ay “ang paunang yugto ng isang makapangyarihang rebolusyon.” “Ang mga magnanakaw ay mga apostol ni Mohammed, at ang kanilang hibang na kagitingan ay lumitaw mula sa disyerto.”»
“The Bottomless Pit.—The meaning of this term may be learned from the Greek , which is defined ‘deep, bottomless, profound,’ and may refer to any waste, desolate, and uncultivated place. It is applied to the earth in its original state of chaos. Gen.1:2. In this instance it may appropriately refer to the unknown wastes of the Arabian desert, from the borders of which issued the hordes of Saracens like swarms of locusts. And the fall of Chosroes, the Persian king, may well be represented as the opening of the bottomless pit, inasmuch as it prepared the way for the followers of Mohammed to issue from their obscure country, and propagate their delusive doctrines with fire and sword, till they had spread their darkness over all the Eastern empire.” Uriah Smith, Daniel and Revelation, 495–498.
“L’Abîme.—Le sens de ce terme peut être tiré du grec, où il est défini comme « profond, sans fond, immense », et peut désigner tout lieu désert, désolé et inculte. Il s’applique à la terre dans son état originel de chaos. Gen. 1:2. En cette occurrence, il peut se rapporter avec justesse aux étendues inconnues du désert d’Arabie, de la frontière desquelles sortirent les hordes sarrasines comme des essaims de sauterelles. Et la chute de Chosroès, roi de Perse, peut fort bien être représentée comme l’ouverture de l’abîme, en ce qu’elle prépara la voie aux disciples de Mohammed pour sortir de leur pays obscur et propager leurs doctrines trompeuses par le feu et par l’épée, jusqu’à ce qu’ils eussent étendu leurs ténèbres sur tout l’empire d’Orient.” Uriah Smith, Daniel and Revelation, 495–498.
The first woe, which is the fifth trumpet identifies the beginning of the warfare of Islam against Rome, and it identifies a battle between Rome and Persia where Rome prevailed, but in doing so expended its military strength to the extent that it could not prevent the rise of the Islamic power. The prophetic characteristics of the first woe and the second woe, identify the prophetic characteristics of the third woe, and it is important to recognize the first two woes as symbols of the history of the third woe, for that history represents the period of the sealing of the one hundred and forty-four thousand, which began on September 11, 2001. After the prophetic history represented by Mohammed in the first three verses, verse four introduces Abubakar, the first leader after Mohammed.
អាសន្នវេទនាទីមួយ ដែលជាសូរត្រែទីប្រាំ បង្ហាញពីការចាប់ផ្ដើមនៃសង្គ្រាមរបស់សាសនាអ៊ីស្លាមប្រឆាំងនឹងរ៉ូម ហើយក៏បញ្ជាក់អំពីសមរភូមិមួយរវាងរ៉ូម និងពែរ្ស ដែលក្នុងនោះរ៉ូមបានឈ្នះ ប៉ុន្តែក្នុងការធ្វើដូច្នោះ វាបានប្រើអស់កម្លាំងយោធារបស់ខ្លួនដល់កម្រិតមួយដែលមិនអាចទប់ស្កាត់ការកើនឡើងនៃអំណាចអ៊ីស្លាមបាន។ លក្ខណៈព្យាករណ៍នៃអាសន្នវេទនាទីមួយ និងអាសន្នវេទនាទីពីរ បញ្ជាក់លក្ខណៈព្យាករណ៍នៃអាសន្នវេទនាទីបី ហើយវាសំខាន់ណាស់ក្នុងការទទួលស្គាល់អាសន្នវេទនាទាំងពីរដំបូងថាជានិមិត្តសញ្ញានៃប្រវត្តិសាស្ត្ររបស់អាសន្នវេទនាទីបី ពីព្រោះប្រវត្តិសាស្ត្រនោះតំណាងឲ្យរយៈពេលនៃការបោះត្រារបស់មនុស្សមួយសែនបួនម៉ឺនបួនពាន់នាក់ ដែលបានចាប់ផ្ដើមនៅថ្ងៃទី 11 ខែកញ្ញា ឆ្នាំ 2001។ បន្ទាប់ពីប្រវត្តិសាស្ត្រព្យាករណ៍ដែលតំណាងដោយមហమ్మដក្នុងខបីដំបូង ខទីបួនណែនាំអាប៊ូបាការ ជាមេដឹកនាំទីមួយបន្ទាប់ពីមហಮ್ಮដ។
And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. Revelation 9:4.
又吩咐它们，不可伤害地上的草和各样青物，并一切树木，惟独要伤害那些额上没有 神印记的人。启示录 9:4
The command of Abubakar instructed the Islamic warriors to make a distinction between two types of worshippers that existed in the Roman territories at that time. One class was the Catholics, who had some religious orders that shaved the back of their heads (the tonsure), and observed the worship of Sunday. The other class were seventh-day Sabbath keepers, and the Sabbath is the seal of God.
ئابۇبەكىرنىڭ بۇيرۇقى ئىسلامىي جەڭچىلەرگە شۇ دەۋردىكى رىم زېمىنلىرىدا مەۋجۇت بولغان ئىككى خىل ئىبادەت قىلغۇچىلارنى بىر-بىرىدىن پەرق ئېتىشنى تاپشۇرغان ئىدى. بۇلارنىڭ بىر تۈرى كاتولىكلار بولۇپ، ئۇلارنىڭ ئارىسىدا بېشىنىڭ ئارقا قىسمىنى قىرغۇزۇش (تونسۇرا) ئادىتىگە ئىگە بولغان بەزى دىنىي تەرىقەتلەر بار ئىدى، ھەمدە يەكشەنبە كۈنىدىكى ئىبادەتكە ئەمەل قىلاتتى. يەنە بىر تۈرى يەتتىنچى كۈن سەبەتنى ساقلىغۇچىلار ئىدى، ۋە سەبەت خۇدانىڭ مۆھرىدۇر.
“After the death of Mohammed, he was succeeded in the command by Abubekr, A.D. 632, who, as soon as he had fairly established his authority and government, dispatched a circular letter to the Arabian tribes, from which the following is an extract:—
« Après la mort de Mohammed, il fut remplacé dans le commandement par Abubekr, en l’an 632 apr. J.-C., lequel, dès qu’il eut solidement établi son autorité et son gouvernement, adressa une lettre circulaire aux tribus arabes, dont voici un extrait : — »
“‘When you fight the battles of the Lord, acquit yourselves like men, without turning your backs; but let not your victory be stained with the blood of women and children. Destroy no palm-trees, nor burn any fields of corn. Cut down no fruit-trees, nor do any mischief to cattle, only such as you kill to eat. When you make any covenant or article, stand to it, and be as good as your word. And as you go, you will find some religious persons who live retired in monasteries, and propose to themselves to serve God that way; let them alone, and neither kill them nor destroy their monasteries. And you will find another sort of people that belong to the synagogue of Satan, who have shaven crowns; be sure you cleave their skulls, and give them no quarter till they either turn Mohammedans or pay tribute.’
«“Коли воюєте в битвах Господніх, тримайтеся мужньо й не обертайте спини; але нехай ваша перемога не буде заплямована кров’ю жінок і дітей. Не нищіть пальм і не паліть хлібних ланів. Не рубайте плодоносних дерев і не чиніть жодної шкоди худобі, окрім тієї, яку вбиваєте на поживу. І коли укладаєте якийсь договір чи умову, дотримуйтеся їх і будьте вірні своєму слову. Ідучи далі, ви знайдете деяких побожних людей, які живуть усамітнено в монастирях і поставили собі за мету так служити Богові; залиште їх у спокої, не вбивайте їх і не руйнуйте їхніх монастирів. І ви знайдете інший рід людей, що належать до синагоги сатани, з виголеними тім’ями; неодмінно розколюйте їм черепи і не давайте їм пощади, доки вони або не стануть магометанами, або не платитимуть данину.”»
“It is not said in prophecy or in history that the more humane injunctions were as scrupulously obeyed as the ferocious mandate; but it was so commanded them. And the preceding are the only instructions recorded by Gibbon, as given by Abubekr to the chiefs whose duty it was to issue the commands to all the Saracen hosts. The commands are alike discriminating with the prediction, as if the caliph himself had been acting in known as well as direct obedience to a higher mandate than that of mortal man; and in the very act of going forth to fight against the religion of Jesus, and to propagate Mohammedanism in its stead, he repeated the words which it was foretold in the Revelation of Jesus Christ that he would say.
«Сказано не в пророчестве и не в истории, что более человеколюбивые повеления исполнялись столь же неукоснительно, как и свирепое предписание; однако им было повелено именно так. И вышеприведённые — единственные наставления, записанные Гиббоном как данные Абу-Бекром вождям, чьей обязанностью было передавать повеления всем сарацинским войскам. Эти повеления столь же точно разграничены, как и само пророчество, как если бы халиф и сам действовал в известном, равно как и в прямом, повиновении высшему велению, нежели веление смертного человека; и в самый миг выступления на брань против религии Иисуса и для распространения вместо неё магометанства он повторил слова, о которых в Откровении Иисуса Христа было предсказано, что он их скажет.
“The Seal of God in Their Foreheads.—In remarks upon chapter 7:1–3, we have shown that the seal of God is the Sabbath of the fourth commandment; and history is not silent upon the fact that there have been observers of the true Sabbath all through the present dispensation. But the question has here arisen with many, who were those men who at this time had the seal of God in their foreheads, and who thereby became exempt from Mohammedan oppression? Let the reader bear in mind the fact, already alluded to, that there have been those all through this dispensation who have had the seal of God in their foreheads, or have been intelligent observers of the true Sabbath; and let them consider further that what the prophecy asserts is that the attacks of this desolating Turkish power are not directed against them, but against another class. The subject is thus freed from all difficulty; for this is all that the prophecy really asserts. Only one class of persons is directly brought to view in the text; namely, those who have not the seal of God in their foreheads; and the preservation of those who have the seal of God is brought in only by implication. Accordingly, we do not learn from history that any of these were involved in any of the calamities inflicted by the Saracens upon the objects of their hate. They were commissioned against another class of men. And the destruction to come upon this class of men is not put in contrast with the preservation of other men, but only with that of the fruits and verdure of the earth; thus, Hurt not the grass, trees, nor any green thing, but only a certain class of men. And in fulfilment, we have the strange spectacle of an army of invaders sparing those things which such armies usually destroy, namely, the face and productions of nature; and, in pursuance of their permission to hurt those men who had not the seal of God in their foreheads, cleaving the skulls of a class of religionists with shaven crowns, who belonged to the synagogue of Satan.
“Lukisan Allah di Dahi Mereka.—Dalam ulasan mengenai pasal 7:1–3, telah kami tunjukkan bahwa lukisan Allah ialah hari Sabat dari hukum yang keempat; dan sejarah tidak berdiam diri mengenai fakta bahwa telah ada para pemelihara Sabat yang benar sepanjang masa penatalayanan yang sekarang ini. Tetapi pertanyaan telah timbul di sini bagi banyak orang: siapakah orang-orang yang pada waktu itu memiliki lukisan Allah di dahi mereka, dan yang oleh sebab itu menjadi luput dari penindasan Mohammedan? Hendaklah pembaca mengingat fakta, yang telah disinggung sebelumnya, bahwa ada orang-orang sepanjang penatalayanan ini yang memiliki lukisan Allah di dahi mereka, atau yang dengan pengertian memelihara Sabat yang benar; dan hendaklah mereka selanjutnya mempertimbangkan bahwa yang dinyatakan nubuat itu ialah bahwa serangan-serangan kuasa Turki yang membinasakan ini tidak ditujukan terhadap mereka, melainkan terhadap golongan yang lain. Dengan demikian pokok ini dibebaskan dari segala kesukaran; sebab inilah sesungguhnya segala sesuatu yang ditegaskan oleh nubuat itu. Hanya satu golongan orang yang secara langsung ditampilkan dalam nas itu, yakni mereka yang tidak memiliki lukisan Allah di dahi mereka; dan pemeliharaan atas mereka yang memiliki lukisan Allah dibawa masuk hanya secara tersirat. Karena itu, kita tidak mengetahui dari sejarah bahwa seorang pun dari mereka ini terlibat dalam salah satu malapetaka yang ditimpakan oleh orang-orang Saracen atas sasaran kebencian mereka. Mereka diberi tugas terhadap golongan manusia yang lain. Dan kebinasaan yang akan menimpa golongan manusia ini tidak ditempatkan berlawanan dengan pemeliharaan manusia-manusia lain, melainkan hanya dengan pemeliharaan buah-buahan dan kehijauan bumi; demikianlah, Jangan rusakkan rumput, pohon-pohon, ataupun sesuatu yang hijau, melainkan hanya suatu golongan manusia tertentu. Dan dalam penggenapannya, kita menyaksikan pemandangan yang ganjil berupa suatu bala tentara penyerbu yang membiarkan tetap selamat hal-hal yang biasanya dihancurkan oleh bala tentara semacam itu, yakni permukaan dan hasil-hasil alam; dan, selaras dengan izin mereka untuk menyakiti orang-orang yang tidak memiliki lukisan Allah di dahi mereka, membelah tengkorak suatu golongan agamawan yang bercukur ubun-ubun, yang termasuk ke dalam sinagoge Iblis.”
“These were doubtless a class of monks, or some other division of the Roman Catholic Church. Against these the arms of the Mohammedans were directed. And it seems to us that there is a peculiar fitness, if not design, in describing them as those who had not the seal of God in their foreheads; inasmuch as that is the very church which has robbed the law of God of its seal, by tearing away the true Sabbath, and erecting a counterfeit in its place. And we do not understand, either from the prophecy or from history, that those persons whom Abubekr charged his followers not to molest were in possession of the seal of God, or necessarily constituted the people of God. Who they were, and for what reason they were spared, the meager testimony of Gibbon does not inform us, and we have no other means of knowing; but we have every reason to believe that none of these who had the seal of God were molested, while another class, who emphatically had it not, were put to the sword; and thus the specifications of the prophecy are amply met.” Uriah Smith, Daniel and Revelation, 500–502.
「これらは疑いもなく、一群の修道士、あるいはローマ・カトリック教会の他のいずれかの一派であった。ムハンマド教徒の武力は、これらの者たちに向けられていたのである。そして、彼らを『額に神の印を持たない者たち』として描写していることには、もし意図とまでは言えないとしても、特有の適切さがあるように思われる。なぜなら、まさにその教会こそ、真の安息日を取り去り、その代わりに偽りのものを立てることによって、神の律法からその印を奪った教会だからである。また、アブベクルが自らの従者たちに煩わせてはならないと命じたそれらの人々が、神の印を有していたとか、あるいは必然的に神の民を構成していたとかいうことは、預言からも歴史からも、私たちには理解できない。彼らがだれであり、どのような理由で見逃されたのかについては、ギボンの乏しい証言は何も告げておらず、私たちにはそれを知るほかの手段もない。だが、神の印を持っていた者たちのうちだれ一人として害を受けることはなく、その一方で、まさしくそれを持たなかった別の一群の者たちが剣にかけられた、と信ずべき理由は十分にある。こうして、この預言の細目は十分に満たされているのである。」Uriah Smith, Daniel and Revelation, 500–502.
Abubakar consolidated Mohammed’s followers into a Caliphate after Mohammed’s death, so even though they are two different historical figures, taken together they represent the beginning of the testimony of Islam of the first woe, and the historical figure who marks the history of the first woe is Mohammed.
Abubakar ættihald bygdi Mohammeds fylgjarar saman í eitt kalifat eftir deyða Mohammeds, so hóast teir eru tvær ymiskar søguligar persónar, umboðað teir saman byrjanina av vitnisburðinum hjá islam av tí fyrsta ve-inum, og tann søguligi persónurin, ið merkir søguna hjá tí fyrsta ve-inum, er Mohammed.
In the beginning history of the second woe, Mohammed II conquered Constantinople in 1453. In 1449, four angels, representing Islam were loosed. The beginning and ending of the first woe, is marked by a Mohammed, the first and second respectively. Prophetically the beginning and ending of the history of the first woe, bears the signature of Alpha and Omega.
Mwanzoni mwa historia ya ole ya pili, Mohammed II aliiteka Konstantinopoli mwaka 1453. Mwaka 1449, malaika wanne, wakiwakilisha Uislamu, walifunguliwa. Mwanzo na mwisho wa ole ya kwanza vinawekewa alama na Mohammed, wa kwanza na wa pili mtawalia. Kwa unabii, mwanzo na mwisho wa historia ya ole ya kwanza hubeba sahihi ya Alfa na Omega.
The beginning of the second woe includes a time prophecy of four angels, who represent Islam who were then loosed, and then restrained on August 11, 1840. From that point until October 22, 1844, the sealing of the one hundred and forty-four thousand is illustrated. The beginning of the second woe identifies the loosing of Islam, and the ending marks the restraining of Islam. Both the first and second woe have precise prophetic markers tying their beginnings to the endings.
Anfang des zweiten Weherufs umfasst eine Zeitprophetie von vier Engeln, die den Islam darstellen, der damals losgelassen und dann am 11. August 1840 zurückgehalten wurde. Von diesem Zeitpunkt an bis zum 22. Oktober 1844 wird die Versiegelung der einhundertvierundvierzigtausend veranschaulicht. Der Anfang des zweiten Weherufs kennzeichnet das Loslassen des Islam, und das Ende markiert das Zurückhalten des Islam. Sowohl der erste als auch der zweite Weheruf besitzen genaue prophetische Kennzeichen, die ihre Anfänge mit ihren Enden verbinden.
The first two woes are to be placed upon one another, “line upon line,” in order to identify the third woe. One of the prophetic characteristics that is identified by the first two witnesses of Islam is that they represent a specific period of time that marks the beginning and ending with the signature of Alpha and Omega. They also possess a secondary signature, for the beginning of the first woe, identifies the sealing of God’s people, and the ending of the second woe, also identifies the sealing of God’s people.
Les deux premiers malheurs doivent être placés l’un sur l’autre, « règle sur règle », afin d’identifier le troisième malheur. L’une des caractéristiques prophétiques mises en évidence par les deux premiers témoins de l’islam est qu’ils représentent une période de temps précise, marquée à son commencement et à sa fin du sceau de l’Alpha et de l’Oméga. Ils possèdent également une signature secondaire, car le commencement du premier malheur désigne le scellement du peuple de Dieu, et la fin du second malheur désigne aussi le scellement du peuple de Dieu.
The third woe arrived when Islam suddenly and unexpectedly attacked the earth beast of Revelation thirteen, thus beginning the period of the sealing. The sealing of the one-hundred and forty-four thousand ends at the soon-coming Sunday law, and in response to that apostasy national apostasy is followed by national ruin. As typified with pagan Rome and papal Rome national ruin is accomplished by God’s trumpet judgments. The three woes are also trumpets. Islam of the third woe, will strike suddenly and unexpectedly again at the soon coming Sunday law in the United States, when the period of the sealing of the one hundred and forty-four thousand ends. That period has been typified by the beginning period of the first woe, and also by the ending period of the second woe.
सिंहावलोकनको अवधि आरम्भ हुँदै गर्दा, इस्लामले प्रकाश १३ को पृथ्वीको पशुलाई अचानक र अप्रत्याशित रूपमा आक्रमण गर्दा तेस्रो धिक्कार आइपुग्यो। एक लाख चौवालीस हजारको मुद्राङ्कन चाँडै आउन लागेको आइतबारको व्यवस्थासँगै समाप्त हुन्छ, र त्यस धर्मत्यागको प्रत्युत्तरस्वरूप राष्ट्रिय धर्मत्यागपछि राष्ट्रिय विनाश आउँछ। जसरी मूर्तिपूजक रोम र पोपीय रोमद्वारा यसको प्रतिरूप देखाइएको थियो, त्यसरी नै राष्ट्रिय विनाश परमेश्वरका तुरही-न्यायदण्डहरूद्वारा कार्यान्वित हुन्छ। ती तीन धिक्कारहरू तुरहीहरू पनि हुन्। तेस्रो धिक्कारको इस्लामले, संयुक्त राज्य अमेरिकामा चाँडै आउन लागेको आइतबारको व्यवस्थाको समयमा, जब एक लाख चौवालीस हजारको मुद्राङ्कनको अवधि समाप्त हुन्छ, फेरि एकपटक अचानक र अप्रत्याशित रूपमा प्रहार गर्नेछ। त्यो अवधि पहिलो धिक्कारको आरम्भकालद्वारा, र दोस्रो धिक्कारको अन्त्यकालद्वारा पनि, प्रतिरूपित गरिएको छ।
We will continue this study in the next article.
Kami akan melanjutkan kajian ini dalam artikel berikutnya.
And Sarah saw the son of Hagar the Egyptian, which she had born unto Abraham, mocking. Wherefore she said unto Abraham, Cast out this bondwoman and her son: for the son of this bondwoman shall not be heir with my son, even with Isaac. And the thing was very grievous in Abraham’s sight because of his son. And God said unto Abraham, Let it not be grievous in thy sight because of the lad, and because of thy bondwoman; in all that Sarah hath said unto thee, hearken unto her voice; for in Isaac shall thy seed be called. And also of the son of the bondwoman will I make a nation, because he is thy seed. And Abraham rose up early in the morning, and took bread, and a bottle of water, and gave it unto Hagar, putting it on her shoulder, and the child, and sent her away: and she departed, and wandered in the wilderness of Beersheba. And the water was spent in the bottle, and she cast the child under one of the shrubs. And she went, and sat her down over against him a good way off, as it were a bowshot: for she said, Let me not see the death of the child. And she sat over against him, and lift up her voice, and wept. And God heard the voice of the lad; and the angel of God called to Hagar out of heaven, and said unto her, What aileth thee, Hagar? fear not; for God hath heard the voice of the lad where he is. Arise, lift up the lad, and hold him in thine hand; for I will make him a great nation. And God opened her eyes, and she saw a well of water; and she went, and filled the bottle with water, and gave the lad drink. And God was with the lad; and he grew, and dwelt in the wilderness, and became an archer. Genesis 21:9–20.
Na Sara i lukim pikinini man bilong Haga, meri Isip, em meri i bin karim pikinini bilong Abraham, em i mekim tok bilas. Olsem na em i tokim Abraham, Rausim dispela wokmeri wantaim pikinini man bilong em: long wanem, pikinini man bilong dispela wokmeri bai i no inap kisim dispela heres wantaim pikinini man bilong mi, em wantaim Aisak. Na dispela samting i bin givim bikpela bel hevi long ai bilong Abraham, long wanem, em i bilong pikinini man bilong em. Na God i tokim Abraham, Dispela samting i no ken givim bel hevi long ai bilong yu long wanem dispela boi na long wanem dispela wokmeri bilong yu; long olgeta samting Sara i bin tokim yu, harim maus bilong em; long wanem, long Aisak bai ol i kolim tumbuna lain bilong yu. Na tu long pikinini man bilong dispela wokmeri bai mi mekim em i kamap wanpela kantri, long wanem, em tu em i tumbuna pikinini bilong yu. Na Abraham i kirap moningtaim tru, na em i kisim bret na wanpela skin wara, na givim long Haga, em i putim long sol bilong em, wantaim pikinini, na salim em i go; na em i lusim ples na wokabaut nabaut long ples nating bilong Bia-siba. Na wara insait long skin wara i pinis, na em i putim pikinini aninit long wanpela liklik diwai. Na em i go na sindaun longwe liklik long sait i stret wantaim em, olsem longwe bilong wanpela banara sut; long wanem, em i tok, Mi no laik lukim dai bilong pikinini. Na em i sindaun long sait i stret wantaim em, na litimapim nek bilong em, na krai. Na God i harim nek bilong dispela boi; na ensel bilong God i singaut long Haga long heven, na tokim em, Wanem samting i bagarapim yu, Haga? Yu no ken pret; long wanem, God i harim nek bilong dispela boi long ples em i stap long en. Kirap, litimapim dispela boi, na holim em long han bilong yu; long wanem, bai mi mekim em i kamap wanpela bikpela kantri. Na God i opim ai bilong em, na em i lukim wanpela hul wara; na em i go na pulimapim skin wara long wara, na givim wara long dispela boi long dring. Na God i stap wantaim dispela boi; na em i kamap bikpela, na i stap long ples nating, na em i kamap wanpela man bilong sutim banara. Jenesis 21:9–20.