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.

Dina sajarah nubuat ngeunaan Balai Nu Kahiji, pamingpin anu ngagantikeun Mohammed nyaéta Abu Bakr Abdullah ibn Abi Quhafa, minantu Mohammed. Anjeunna bakal ku urang disebat Abubakar. Duanana, anjeunna jeung Mohammed, dirujuk dina opat ayat anu kahiji. Abubakar nyaéta pangawasa Islam anu kahiji sanggeus Mohammed, sarta sajarah nyatet hiji parentah anu dipasihkeun ku anjeunna ka para prajuritna, anu digambarkeun dina ayat kaopat tina Wahyu pasal salapan. Éta parentah ngalambangkeun prosés panyegelan anu mimiti nalika datangna balai nu katilu, anu ogé nyaéta Tarompet Nu Katujuh, anu ogé nyaéta datangna malaikat nu katilu.

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.

Tuluy malaikat anu kalima niup tarompétna, sarta kuring ningali hiji béntang ragrag ti sawarga ka bumi; sarta ka manéhna dipaparin konci liang jurang anu taya dasarna. Tuluy manéhna muka liang jurang anu taya dasarna; sarta haseup naék ti éta liang, saperti haseup tina tungku anu kacida gedéna; sarta panonpoé jeung hawa jadi poék ku sabab haseup tina éta liang. Jeung tina haseup éta kaluar balang ka bumi; sarta ka maranéhna dipaparin kakawasaan, saperti kalajengking-kalajengking di bumi boga kakawasaan. Jeung diparéntahkeun ka maranéhna supaya maranéhna ulah ngaruksak jukut bumi, atawa naon baé anu héjo, atawa tangkal naon baé; iwal ngan jalma-jalma anu teu boga meterai Allah dina tarang maranéhna. 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:

“Béntang” anu ragrag ti sawarga téh nyaéta Mohammed, anu ngamimitian palayananana dina taun 606. Ka Mohammed dipasrahkeun hiji “konci” pikeun “muka” “jurang anu taya dasarna,” sahingga “haseup” ngapoékan “panonpoé jeung hawa,” sarta ngaluarkeun “simeut-simeut” anu dipaparin “kakuatan” saperti kakuatan “kalajengking.” Éta konci téh nyaéta hiji perang militér anu nimbulkeun kalemahan dina kakuatan militér Romawi, ku kituna méré kasempetan kana naékna peperangan Islam. Jurang anu taya dasarna téh lambang Arab, tempat kalahiran Islam, sarta haseup téh ngalambangkeun agama palsu Islam anu bakal sumebar ka sakuliah bumi jeung ngarebut géografi anu sarua anu bakal dipinuhan ku rombongan simeut anu nyapuan Afrika Kalér, Éropa Kidul, jeung Arab. Simeut téh lambang Islam, sarta kakuatan sacara profétis ngalambangkeun kakuatan militér. Kakuatan maranéhna kudu saperti kalajengking, anu nyerang kalayan teu disangka-sangka. Uriah Smith nyatakeun:

“A star fell from heaven unto the earth; and to him was given the key of the bottomless pit.

“Hiji béntang murag ti langit ka bumi; sarta ka anjeunna dipaparinkeun konci liang jurang nu taya dasarna.

“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.’. ..

“Basa raja Pérsia keur ngarenung kaajaiban seni jeung kakawasaanana, manéhna narima hiji surat ti saurang warga Makkah anu teu kawentar, anu ngondang anjeunna sangkan ngaku Muhammad minangka rasul Allah. Ondangan éta ditampikna, sarta surat éta disobékna. ‘Kitu lah,’ saur nabi Arab éta, ‘Allah bakal nyobék karajaan éta, sarta nolak panyuhun Chosroes.’ Nempatkeun dina wawatesan dua kakaisaran Wétan ieu, Muhammad niténan kalayan kabungah nu nyumput kamajuan karuksakan silih-musnahkeun; sarta di tengah-tengah kameunangan Pérsia manéhna wani ngaramal yén, saméméh sababaraha taun kaliwat, kameunangan bakal mulang deui ka panji-panji bangsa Rum. ‘Dina waktu nalika ramalan ieu ceuk carita ditepikeun, euweuh ramalan anu bisa leuwih jauh tina kacumponanana, sabab dua belas taun munggaran pamaréntahan Heraclius nandakeun bubarna kakaisaran anu geus deukeut.’...”

“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.’

“Khosroes nalukkeun kagungan Romawi [di] Asia jeung Afrika. Jeung ‘kakaisaran Romawi,’ dina mangsa éta, ‘ngan kari nepi ka témbok Konstantinopel, jeung sesa Yunani, Italia, jeung Afrika, sarta sawatara kota palabuhan, ti Tirus nepi ka Trebizond, di basisir Asia. Pangalaman genep taun ahirna ngayakinkeun raja Pérsia pikeun mundur tina panaklukan Konstantinopel, sarta netepkeun upeti taunan minangka tebusan kakaisaran Romawi,—sarébu talenta emas, sarébu talenta pérak, sarébu jubah sutra, sarébu kuda, jeung sarébu parawan. Héraklius satuju kana sarat-sarat anu ngerakeun ieu. Tapi waktu jeung kasempetan anu ku anjeunna dipikagaduh pikeun ngumpulkeun banda-banda éta tina kamiskinan Wétan, kalawan rajin dipaké pikeun nyiapkeun hiji serangan anu wani jeung nekat.”

“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.

“Raja Persia nganggap hina ka urang Saracen anu teu kasohor, sarta ngahinakeun talatah ti nabi palsu ti Mekah. Malah runtagna kakaisaran Romawi ogé moal muka panto pikeun Mohammedanisme, atawa pikeun kamajuan para panyebar bersenjata Saracen tina hiji panipuan, sanajan raja urang Persia jeung chagan urang Avar (panerus Attila) geus ngabagi di antara maranéhna sésa-sésa karajaan para Caesar. Chosroes sorangan murag. Monarki Persia jeung Romawi silih ngaleuleuskeun kakuatan séwang-séwangan. Jeung saméméh hiji pedang dipasrahkeun kana leungeun nabi palsu éta, pedang téh geus dipaéhan tina leungeun jalma-jalma anu saéstuna bakal nahan lajuna jeung ngaremukkeun kakawasaanana.

“‘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.’

“‘Ti jaman Scipio jeung Hannibal, can kungsi aya usaha anu leuwih wanian batan anu dihontal ku Heraclius pikeun ngabébaskeun kakaisaran. Anjeunna nalungtik jalanana anu pinuh ku bahaya ngalangkungan Laut Hideung jeung pagunungan Arménia, nembus ka jantung Persia, sarta ngabalikkeun bala tentara raja agung ka pertahanan nagarana anu keur ngaluarkeun getih.’”

“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.’

“Dina perang Niniwe, nu dipaparinkeun kalawan pohara sengit ti mimiti beurang nepi ka jam ka-sabelas, dua puluh dalapan panji, salian ti anu bisa jadi pegat atawa robek, direbut ti bangsa Persia; bagian panggedéna tina pasukan maranéhna dibasmi nepi ka remuk, sarta nu meunang, nyumputkeun karugian sorangan, ngalalanyahan peuting di medan perang. Kota-kota jeung karaton-karaton Asyur kabuka pikeun kahiji kalina ka urang Romawi.”

“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.

“Émpéror Romawi henteu diperkokoh ku panaklukan-pananglukan anu dihontalna; sarta dina waktu anu sarua, jeung ku sarana anu sarua kénéh, dipiapkeun hiji jalan pikeun rombongan gedé urang Saracen ti Arabia, kawas walang ti wewengkon anu sarua, anu, bari nyebarkeun dina lalampahan maranéhna éta akidah Mohammedan anu poék tur nyasabkeun, kalawan gancang ngalimpudan boh kakaisaran Persia boh kakaisaran Romawi.

“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.

“Gambaran anu leuwih lengkep ngeunaan ieu kanyataan moal bisa dipiharep salian ti anu dipasihkeun dina kecap-kecap panutup tina éta bab ku Gibbon, anu ti dinya dicokot cutatan-cutatan saméméhna. ‘Sanajan hiji bala tentara anu unggul geus diwangun di handapeun panji Heraclius, usaha anu teu lumrah éta katingalina leuwih nyapekeun tibatan ngalatih kakuatan maranéhna. Sabot kaisar meunang kameunangan di Konstantinopel atawa Yerusalem, hiji kota leutik anu teu kasohor di wates Siria dijarah ku urang Saracen, sarta maranéhna ngacincang sababaraha pasukan anu maju pikeun nulungan éta kota,—kajadian anu lumrah jeung leutik, saupama lain lantaran éta jadi bubuka hiji revolusi anu gede. Ieu para garong téh rasul-rasul Muhammad; kagagahan maranéhna anu kawas kasurupan geus mucunghul ti padang gurun; sarta dina dalapan taun panungtungan pamaréntahanana, Heraclius kaleungitan ka urang Arab propinsi-propinsi anu sarua anu kungsi ku anjeunna direbut deui ti urang Persia.”

“‘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.’

“‘Roh tipu daya jeung sumanget fanatik, anu tempatna lain di langit,’ dileupaskeun ka bumi. Jurang anu taya handapna ngan ukur perelu hiji konci pikeun mukana, sarta konci éta nyaéta runtuhna Chosroes. Kalawan hina anjeunna geus nyabik surat ti saurang warga Mekah anu henteu kasohor. Tapi nalika ti ‘kilau kamulyaan’-na anjeunna tilelep kana ‘munara poék’ anu teu kahontal ku panon mana waé, ngaran Chosroes ujug-ujug kudu leungit kana poho di payuneun ngaran Mohammed; sarta bulan sabit téh siga anu ngan ngantosan waktuna naék nepi ka bentangna ragrag. Chosroes, sanggeus kakalahanana anu tuntas sarta leungitna kakaisaranana, dipaéhan dina taun 628; sarta taun 629 ditandaan ku ‘panaklukan Arabia,’ jeung ‘perang kahiji kaum Mohammedan ngalawan kakaisaran Romawi.’ ‘Sarta malaikat kalima niup tarompétna, jeung kuring ningali hiji bentang ragrag ti langit ka bumi; sarta ka anjeunna dipasrahkeun konci jurang anu taya handapna. Sarta anjeunna muka jurang anu taya handapna.’ Anjeunna ragrag ka bumi. Nalika kakuatan kakaisaran Romawi geus béak, sarta raja agung ti Wétan ngagolér maot di munara poékna, panjarahan hiji kota leutik anu teu kasohor di tapel wates Siria jadi ‘panganteur hiji révolusi anu maha gedé.’ ‘’Anu ngarampog téh nyaéta rasul-rasul Mohammed, sarta kagagahan maranéhna anu kalangkab ku gairah mucunghul ti gurun.’’

“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.

“Liang Teu Aya Dasarna.—Harti istilah ieu tiasa kaharti tina basa Yunani, anu dihartikeun ‘jero, teu aya dasarna, pohara jero,’ sarta tiasa nuduhkeun kana sagala tempat anu gersang, taringgul, jeung teu dipelak. Istilah ieu diterapkeun ka bumi dina kaayaan asalna anu ruwet campur-baur. Kaj. 1:2. Dina hal ieu, istilah éta tiasa sacara merenah ngarujuk kana wewengkon-wewengkon anu taya kanyaho di gurun Arab, ti pasisian-pasisianna kaluar gerombolan Saracen kawas rombongan walang. Jeung ragragna Chosroes, raja Persia, tiasa pisan digambarkeun minangka dibukana liang teu aya dasarna, sabab hal éta nyiapkeun jalan pikeun para pangikut Mohammed supaya kaluar ti nagarana anu samar, sarta nyebarkeun doktrin-doktrin maranéhna anu nyasabkeun ku seuneu jeung pedang, nepi ka maranéhna geus nyebarkeun poékna maranéhna ka sakuliah kakaisaran Wétan.” 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.

Musibah anu kahiji, nyaéta tarompet kalima, nandaan mimiti peperangan Islam ngalawan Roma, sarta nandaan hiji patempuran antara Roma jeung Persia anu ku Roma dimeunangkeun; nanging dina ngalakukeun kitu, Roma ngaluarkeun kakuatan militérna nepi ka sajauh anu matak henteu mampuh nyegah mucunghulna kakawasaan Islam. Ciri-ciri nubuat tina musibah anu kahiji jeung musibah anu kadua nandaan ciri-ciri nubuat tina musibah anu katilu, sarta penting pikeun ngakuan dua musibah anu kahiji minangka lambang sajarah musibah anu katilu, sabab sajarah éta ngawakilan mangsa panyegelan saratus opat puluh opat rébu, anu dimimitian dina 11 Séptémber 2001. Sanggeus sajarah nubuat anu dilambangkeun ku Mohammed dina tilu ayat anu kahiji, ayat kaopat ngenalkeun Abubakar, pamingpin anu kahiji sanggeus Mohammed.

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.

Sarta diparéntahkeun ka maranéhna sangkan ulah ngaruksak jukut di bumi, atawa naon baé anu héjo, atawa tangkal naon baé; iwal ngan jalma-jalma anu henteu miboga segel Allah dina tarangna. Wahyu 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.

Parentah ti Abubakar maréntahkeun ka para jawara Islam supaya ngabédakeun antara dua golongan nu nyembah anu aya di wewengkon Romawi dina mangsa éta. Hiji golongan nyaéta kaum Katolik, anu miboga sawatara tarekat agama nu nyukur bagian tukang sirah maranéhna (tonsure), sarta ngalaksanakeun ibadah poé Minggu. Golongan nu séjén nyaéta para nu ngajaga Sabat poé katujuh, jeung Sabat téh nyaéta meterai Allah.

“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:—

“Sanggeus pupusna Mohammed, pamingpinan anjeunna digentos ku Abubekr, dina A.D. 632, anu, pas kakawasaan jeung pamaréntahanana geus leres-leres mantep, ngintunkeun hiji surat edaran ka suku-suku Arab, anu petikanana kieu:—”

“‘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.’

“‘Nalika maranéh tarung dina peperangan PANGERAN, kudu némbongkeun kalalempahan saperti lalaki sajati, ulah malik tonggong; tapi ulah nepi ka kameunangan maranéh kacemar ku getih awéwé jeung barudak. Ulah ngancurkeun tangkal kurma, ulah ngaduruk sawah gandum. Ulah nebang tangkal anu ngahasilkeun buah, ulah ngalakukeun karuksakan naon-naon ka ingon-ingon, iwal ti anu dipaéhan pikeun didahar. Lamun maranéh nyieun hiji pajangjian atawa hiji pasal kasapukan, kudu satia kana éta, jeung kudu nyekel pageuh kana kecap sorangan. Jeung dina lalampahan maranéh, maranéh bakal manggihan sawatara jalma agama anu hirup nyorangan di biara-biara, sarta ngahajakeun dirina pikeun ngabakti ka Allah ku jalan kitu; tinggalkeun maranéhna, ulah maéhan maranéhna, ulah ogé ngancurkeun biara-biara maranéhna. Jeung maranéh bakal manggihan golongan jalma anu séjén, anu kaasup kana sinagoga Iblis, anu ubun-ubunna digundulan; sing yakin maranéh meulah tangkorak maranéhna, sarta ulah méré pangampura ka maranéhna nepi ka maranéhna boh asup Islam boh mayar upeti.’”

“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.

“Dina nubuat atawa dina sajarah teu disebutkeun yén parentah-parentah anu leuwih manusaweuh éta diturut kalawan sarua talitina saperti parentah anu garang éta; tapi kitu maranéhna diparéntah. Jeung anu kasebut tadi téh hiji-hijina parentah anu kacatet ku Gibbon, sakumaha anu dipasihkeun ku Abubekr ka para kapala anu kawajibanana ngaluarkeun parentah ka sakabéh pasukan Saracen. Parentah-parentah éta sarua méré bédana jeung nubuatna, saolah-olah khalifah sorangan keur meta dina kasadaran anu dipikawanoh, ogé dina taat langsung kana parentah anu leuwih luhur batan parentah manusa fana; sarta dina lampahna sorangan waktu maju pikeun merangan agama Yesus, jeung pikeun nyebarkeun Mohammedanisme minangka gagantina, manéhna ngulang kecap-kecap anu geus dinubuatkeun dina Wahyu Yesus Kristus yén manéhna bakal nyebutkeun éta.”

“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.

“Meterai Allah dina tarang maranéhna.—Dina katerangan ngeunaan pasal 7:1–3, urang geus nembongkeun yén meterai Allah téh nyaéta poé Sabat tina parentah kaopat; jeung sajarah henteu cicing ngeunaan kanyataan yén geus aya jalma-jalma nu ngajaga Sabat nu sajati sapanjang mangsa panerapan kiwari ieu. Tapi patalékan geus timbul di dieu dina pikiran loba jalma, saha jalma-jalma éta anu dina mangsa ieu boga meterai Allah dina tarang maranéhna, sarta ku kituna jadi luput tina panindesan Mohammedan? Mugi nu maca nginget kanyataan, anu geus kungsi disinggung, yén sapanjang panerapan ieu geus aya jalma-jalma anu boga meterai Allah dina tarang maranéhna, atawa anu kalawan ngarti ngajaga Sabat nu sajati; sarta mugi maranéhna mertimbangkeun deui yén nu ditegaskan ku nubuat téh nyaéta yén serangan-serangan ti kakawasaan Turki nu ngaduruk jeung ngancurkeun ieu lain ditujukeun ka maranéhna, tapi ka golongan séjén. Ku kituna, perkara ieu jadi leupas tina sagala kasulitan; sabab ieu wungkul sabenerna nu ditegaskan ku nubuat. Ngan aya hiji golongan jalma anu sacara langsung ditembongkeun dina téks ieu; nyaéta, jalma-jalma anu henteu boga meterai Allah dina tarang maranéhna; jeung pangjagaan ka jalma-jalma anu boga meterai Allah ngan diasupkeun sacara implisit. Luyu jeung éta, urang henteu manggihan tina sajarah yén aya salah sahiji ti maranéhna anu kasangkut dina salah sahiji musibah anu ditimpakeun ku bangsa Saracen ka sasaran kabencian maranéhna. Maranéhna diparéntahkeun ngalawan golongan jalma anu séjén. Jeung karuksakan anu bakal tumiba ka golongan jalma ieu henteu ditempatkeun sabagé sabanding jeung pangjagaan jalma-jalma séjén, tapi ngan ukur jeung pangjagaan kana buah-buahan jeung héjo-héjoan bumi; jadi, Ulah ngaruksak jukut, tatangkalan, atawa naon waé anu héjo, iwal ngan hiji golongan jalma anu tangtu. Jeung dina panggenepanana, urang ningali tontonan anu anéh, nyaéta hiji pasukan panyerbu nu nyéépkeun hal-hal anu biasana diruksak ku pasukan-pasukan saperti kitu, nyaéta raray jeung hasil-hasil alam; sarta, saluyu jeung idin maranéhna pikeun nganyenyeri jalma-jalma anu henteu boga meterai Allah dina tarang maranéhna, mecahkeun tangkorak hiji golongan ahli agama anu makuta sirahna digundulan, anu kagolong kana sinagoga Sétan.”

“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.

“Ieu téh tanpa ragu-ragu mangrupa hiji golongan rahib, atawa hiji bagian séjén tina Garéja Katolik Roma. Ngalawan maranéhna ieu pakarangna urang Mohammedan diarahkan. Jeung sigana ka kami yén aya kacocokan anu husus, mun lain memang dimaksudkeun kitu, dina ngajelaskeun maranéhna salaku jalma-jalma anu henteu miboga meterai Allah dina tarangna; ku sabab éta téh garéja anu pisan geus ngarampas hukum Allah tina meteraina, ku nyabut Sabat anu sajati, sarta ngadegkeun anu palsu pikeun ngagantikeunana. Jeung kami henteu ngartos, boh tina nubuat boh tina sajarah, yén jalma-jalma anu ku Abubekr diparéntahkeun ka para pangikutna supaya ulah diganggu téh aya dina kagungan meterai Allah, atawa yén maranéhna ku perlu téh mangrupa umat Allah. Saha maranéhna, jeung ku alesan naon maranéhna dipaparin luang, kasaksian Gibbon anu sakitu ringkesna henteu mere terang ka kami, sarta kami henteu miboga cara séjén pikeun nyaho; tapi kami boga sagala alesan pikeun yakin yén euweuh sahiji ogé ti antara maranéhna anu miboga meterai Allah anu diganggu, sedengkeun golongan séjén, anu écés pisan henteu miboga éta, dipaéhan ku pedang; jeung ku kituna rinci-rinci nubuat éta kacumponan kalayan lengkep.” 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 ngahijikeun para pangikut Mohammed kana hiji Kalifah sanggeus pupusna Mohammed; ku kituna, sanajan maranéhna téh dua tokoh sajarah anu béda, lamun dicangking babarengan maranéhna ngawakilan awal kasaksian Islam tina cilaka kahiji, jeung tokoh sajarah anu nandaan sajarah cilaka kahiji téh nyaéta 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.

Dina sajarah awal cilaka anu kadua, Mohammed II nalukkeun Konstantinopel dina taun 1453. Dina taun 1449, opat malaikat, anu ngawakilan Islam, dileupaskeun. Mimiti jeung ahirna cilaka anu kahiji ditandaan ku hiji Mohammed, nya éta anu kahiji jeung anu kadua masing-masing. Sacara profétis, mimiti jeung ahirna sajarah cilaka anu kahiji mawa tandatangan Alfa jeung 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.

Mimiti tina cilaka anu kadua ngawengku hiji nubuat waktu ngeunaan opat malaikat, anu ngawakilan Islam anu harita dileupaskeun, tuluy dibatesan deui dina 11 Agustus 1840. Ti dinya nepi ka 22 Oktober 1844, panyegelan saratus opat puluh opat rébu téh digambarkeun. Mimiti cilaka anu kadua nandakeun dileupaskeunnana Islam, jeung tungtungna nandaan dibatesanna Islam. Boh cilaka anu kahiji boh anu kadua miboga pananda-pananda nubuat anu pasti, anu ngabeungkeut mimiti-mimitina kana tungtung-tungtungna.

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.

Dua kacilakaan anu kahiji kudu diteundeun silih tindih, “garis kana garis,” supaya kacirina kacilakaan anu katilu. Salah sahiji ciri profétis anu dicirian ku dua saksi Islam anu kahiji nyaéta yén maranéhna ngawakilan hiji kurun waktu nu tangtu, anu nandaan awal jeung ahir ku tandatangan Alpha jeung Omega. Maranéhna ogé mibanda tandatangan sékundér, sabab awal kacilakaan anu kahiji nandakeun panyegelan umat Allah, jeung ahir kacilakaan anu kadua ogé nandakeun panyegelan umat Allah.

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.

Balai katilu datang nalika Islam ngadadak jeung teu kaduga nyerang sato bumi dina Wahyu tilu welas, ku kituna ngamimitian mangsa panyegelan. Panyegelan saratus opat puluh opat rébu réngsé dina hukum Minggu anu bakal geura datang, sarta salaku tanggapan kana murtad éta, murtad nasional dituturkeun ku karuksakan nasional. Sakumaha dilambangkeun ku Roma kapir jeung Roma kapausan, karuksakan nasional dilaksanakeun ku panghukuman tarompet Allah. Tilu balai éta ogé mangrupa tarompet. Islam tina balai katilu bakal nyerang deui sacara ngadadak jeung teu kaduga kana hukum Minggu anu bakal geura datang di Amérika Sarikat, nalika mangsa panyegelan saratus opat puluh opat rébu réngsé. Mangsa éta geus dilambangkeun ku mangsa awal balai kahiji, sarta ogé ku mangsa panutup balai kadua.

We will continue this study in the next article.

Urang baris neraskeun ieu panalungtikan dina artikel salajengna.

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.

Sarta Sarah nempo putra Hagar urang Mesir, anu geus ngalahirkeun ka Abraham, keur ngagogoreng. Ku sabab kitu manehna ngomong ka Abraham, “Usir ieu awewe bondéwésa jeung anakna; sabab anak awewe bondéwésa ieu moal jadi ahli waris babarengan jeung anak kami, nyaéta Ishak.” Perkara éta kacida matak nalangsana dina paningal Abraham lantaran anakna. Tapi Allah ngandika ka Abraham, “Ulah éta matak nalangsana dina paningal maneh ku sabab eta budak lalaki jeung ku sabab bondéwésa maneh; dina sagala hal anu geus diucapkeun ku Sarah ka maneh, turutkeun sora manehna; sabab dina Ishak turunan maneh bakal dingaranan. Jeung tina anak bondéwésa ogé Kami baris ngajadikeun hiji bangsa, sabab manehna teh turunan maneh.” Geus kitu Abraham hudang isuk-isuk keneh, tuluy nyokot roti jeung sabotol cai, tuluy mikeun ka Hagar, dipanggulkeun kana taktakna, kitu deui budakna, tuluy ngusir manehna indit; sarta manehna indit, tuluy sasab di padang gurun Bersyeba. Sanggeus cai dina botol béak, budakna dipiceun ku manehna di handapeun salah sahiji rungkun. Tuluy manehna indit, calik nyanghareupan ti kajauhan, kira-kira sajauhna satembakan gondéwa; sabab manehna ngomong, “Mugia ulah nepi ka kuring ningali pupusna ieu budak.” Jadi manehna calik nyanghareupan budak éta, tuluy ngangkat sora, sarta ceurik. Allah ngadangu sora budak lalaki éta; sarta malaikat Allah nyaur ka Hagar ti sawarga, pokna ka manehna, “Naon sababna maneh kitu, Hagar? Ulah sieun; sabab Allah geus ngadangu sora budak lalaki éta ti tempat manehna aya. Geura hudang, angkat budak éta, jeung cekel ku leungeun maneh; sabab ku Kami manehna baris dijadikeun bangsa anu gede.” Geus kitu Allah muka panonna, sarta manehna nempo hiji sumur cai; tuluy manehna indit, ngeusian botol ku cai, sarta méré inuman ka budak éta. Jeung Allah nyarengan budak éta; sarta manehna tumuwuh, cicing di padang gurun, sarta jadi jelema pamanah. Kajadian 21:9–20.