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.
勒第一樣災禍个預言歷史當中，接續穆罕默德个領袖，是阿布·巴克爾·阿卜杜拉·伊本·阿比·庫哈法，伊就係穆罕默德个岳父。下文我伲稱伊爲阿布巴卡爾。伊搭穆罕默德兩位，勒頭四節裡向攏有提着。阿布巴卡爾係穆罕默德以後第一位伊斯蘭統治者；歷史記載伊曾向伊个兵丁發出一道命令，該道命令就表現勒《啟示錄》第九章第四節當中。該命令預表印記个過程；此過程是勒第三樣災禍來到個辰光開始个。第三樣災禍也就是第七枝號筒，也就是第三位天使个來到。
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.
第五位天使吹号个辰光，我看见一粒星从天浪向地浪落下来；无底坑个钥匙交拨伊。伊开了无底坑；就有烟从坑里冒上来，像大火炉个烟一样；为了坑里个烟，日头搭空气都变黑了。又有蝗虫从烟里出来，到地浪来；有能力赐拨伊拉，正像地浪个蝎子有能力一样。并且有命令拨伊拉，弗许伤害地浪个草，也弗许伤害啥个青物，也弗许伤害任何树木；只许伤害额角浪无上帝印记个该些人。启示录 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:
个从天浪跌落个“星”，就是穆罕默德；伊勒个职事是从公元606年开始个。穆罕默德得着了一把“钥匙”，要去“打开”个“无底坑”，叫“烟”使“日头搭空气”昏暗，并且放出“蝗虫”；伊拉得着个“权柄”，像“蝎子”个权柄一样。个把钥匙就是一场军事争战；此场争战使罗马人个军事力量发生衰弱，因此让伊斯兰个战争兴起。无底坑是阿拉伯个象征；阿拉伯是伊斯兰个发源之地。个烟代表伊斯兰个虚假宗教；此宗教要传遍全地，并且占据同一片地理区域，而此些区域也正是那一群群蝗虫横扫北非、南欧搭阿拉伯之所在。蝗虫是伊斯兰个象征，而“权柄”在预言里代表军事力量。伊拉个权柄要像蝎子一样；蝎子个攻击是出其不意个。乌利亚·史密斯说道：
“A star fell from heaven unto the earth; and to him was given the key of the bottomless pit.
「有一粒星對天頂落到地浪；無底坑个鑰匙賜撥伊。」
“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.’. ..
“当波斯君主沉思伊艺术搭权柄个奇观辰光，伊收着一封来勒麦加个无名市民个书信，劝伊承认穆罕默德是 神个使徒。伊拒绝了个邀请，还撕碎了书信。‘就像阿能样，’阿拉伯先知喊道，‘ 神也要撕裂伊个国度，也要弃绝库思老个祈求。’穆罕默德身处东面阿两大帝国个边缘，暗暗地欢喜看着彼此毁灭个进展；并且正当波斯连连得胜个当中，伊竟敢预言：不消几年，胜利还要再归到罗马人个旌旗之下。‘在据说讲出阿预言个辰光，若说有啥预言比伊个应验还要遥远，就再也无没了；因为希拉克略在位头十二年，所显明个正是帝国将要解体个迫近征兆。’...”
“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.’
“库思老征服了罗马在亚细亚搭阿非利加个属地。并且，到该个时期，‘罗马帝国’‘已经缩减到君士坦丁堡个城墙之内，外加希腊、意大利搭阿非利加个残余之地，以及亚细亚沿海自推罗到特拉比松个几座海滨城邑。六年个经历，末后总算使波斯君主情愿放弃征取君士坦丁堡，并且明定赎取罗马帝国个年贡——一千他连得黄金，一千他连得白银，一千件丝袍，一千匹马，一千个处女。希拉克略签允了这些屈辱个条件。不过，伊所争取得来、为着从东方个贫乏之中聚敛这些财宝个辰光搭地步，倒是勤谨用来预备一次大胆而绝望个攻击。’”
“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.
波斯王藐视个无名个撒拉森人，也讥诮麦加该个伪先知所传个信息。即便罗马帝国倾覆，也勿会替穆罕默德教，抑或替撒拉森人持兵传播一场欺诳之道个进展，开出一扇门来，纵然波斯君主搭阿瓦尔人个可汗（阿提拉个继承者）曾将该撒该些凯撒诸国个遗余分在伊拉两家之间。库思老自家也倾倒了。波斯搭罗马两大君主国互相耗尽了对方个力量。并且，当一把刀剑还未曾放进该个假先知手里之前，这刀剑已经从那些本来会拦阻伊个道路、并粉碎伊个势力之人手中被击落了。
“‘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.’
「自西庇阿同漢尼拔个時代以來，弗曾有比希拉克略為着拯救帝國所成就个事業更加大膽者。伊沿着黑海同亞美尼亞群山，探尋伊危險个道路，深入波斯腹地，並召回大王个軍隊，使其轉而保衛彼流血个國土。」
“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.’
“尼尼微一役，自天明直斗到第十一个钟头，战况极其惨烈；从波斯人手里夺得二十八面军旗，尚勿算其间或有折断撕裂者；彼军大半遭斩碎，得胜者则掩饰自家个损失，夜里仍宿于战场之上。亚述个城邑搭宫殿，至此乃头一遭向罗马人开放。”
“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.
「羅馬皇帝並弗因其所成就个征服而得着堅固；同時，並且藉着同樣个手段，也替自阿剌伯來个撒拉森大眾預備了一條道路；伊拉好比同一方來个蝗蟲，在行進之中傳布幽暗而迷惑人个穆罕默德教信條，迅速蔓延覆蓋了波斯帝國佮羅馬帝國。」
“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.
“对迭桩事实个说明，弗会有比前头所引个 Gibbon 章节末了几句话更加齐全个咾。‘虽然一支得胜个军队已经聚集勒 Heraclius 个旌旗下，然则迭场反常个勉力，看起来倒是耗尽了伊拉个力量，弗是使伊拉个力量得着操练。正当皇帝勒 Constantinople 或 Jerusalem 凯旋个辰光，叙利亚边界上一座弗起眼个小城却遭了 Saracens 个劫掠；而且伊拉把那些前去救援个军兵杀得粉碎——本来不过是一桩寻常而微小个事体，若弗是伊成了一场伟大变革个前奏。迭班强盗就是 Mohammed 个使徒；伊拉狂热个勇武已经从旷野里涌现出来；而勒伊在位末后八年当中，Heraclius 失脱拨 Arabs 个，正是伊从 Persians 手里夺转来个同样几省。’
“‘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.’
「『诈伪搭狂热个灵，其居所勿勒天浪向，』放脱到地上来。无底坑只消一把钥匙就开得开，而该把钥匙，就是库思老个倾覆。伊曾轻蔑地撕碎了麦加一位无名小民个书信。弗过，当伊从伊个『荣耀烈焰』里向沉落到『目力所弗能透视个黑暗之塔』当中辰光，库思老个名字便倏然要让位于穆罕默德个名字，归于湮没；而新月仿佛只是等待星辰个陨落，才好升起。库思老在全然败覆、失却帝国之后，于六二八年被弑；而六二九年则以『阿拉伯个征服』以及『穆罕默德徒对罗马帝国个第一场战争』为标志。『第五位天使吹号，我就看见一个星从天落到地上；有无底坑个钥匙赐给伊。伊就打开了无底坑。』伊落到地上来。当罗马帝国个力量已经耗尽，而东方个大王横尸于伊个黑暗之塔里辰光，对叙利亚边界上一座无名小城个劫掠，正是『一场巨大革命个前奏。』『该班劫匪原是穆罕默德个使徒，伊拉狂暴个勇力从沙漠里涌现出来。』」
“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.
「无底坑」——箇个名词个意思，可从希腊文里向学着；其定义为「深、无底、幽邃」，也可指任何荒废、凄凉、未经耕作个所在。此词曾用来指地球起初混沌个光景。创1:2。喺此处，伊也可恰当地指阿拉伯旷野里向那些不为人知个荒原；正是从其边界，撒拉森人个群队像蝗虫群一般涌出来。而波斯王科斯洛伊斯个倾覆，也大可以表明为无底坑个开启，因为此事给穆罕默德个跟从者预备了道路，叫伊拉从伊拉那幽暗无闻个国土中出来，用火与刀传播伊拉那惑人个教义，直到伊拉已经将伊拉个黑暗散布到整个东方帝国之上。」乌利亚·史密斯，《但以理书与启示录》，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.
头一个灾祸，也就是第五枝号角，表明了伊斯兰对罗马发动战争个起头；伊也表明了一场罗马搭波斯之间个争战，其中罗马得了胜，弗过也正因为如此，伊耗尽了自家个军事力量，到了一种地步，致使伊再也弗能阻挡伊斯兰势力个兴起。头一个灾祸搭第二个灾祸个预言特征，表明了第三个灾祸个预言特征；所以，认得前两个灾祸是第三个灾祸历史个象征，乃是要紧个，因为该段历史所代表个，就是十四万四千人受印个时期；此一时期开始于 2001 年 9 月 11 号。在头三节经文所表征个穆罕默德之预言历史之后，第四节引进了阿布伯克尔，就是穆罕默德之后个头一位领袖。
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.
伊拉受命，弗可伤地个草，也弗可伤啥个青物，并啥个树木；独独可伤额角上呒没上帝印记者个众人。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.
阿布伯克爾个命令，指示伊斯蘭个戰士，愛對當時羅馬領土裡存在个兩類敬拜者加以分別。一類是天主教徒；伊拉有仔宗教團體剃去後腦勺个頭髮（即削髮禮），並且遵守主日个敬拜。另一類是守第七日安息日个人；安息日乃是上帝个印記。
“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:—
「穆罕默德死後，阿布伯克爾於主後六三二年繼承其統率之位；伊一旦真正確立了自家个權柄搭政權，隨卽發出一道通諭與阿拉伯諸部落；下頭所錄者，卽其中一段：—」
“‘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.’
「『當儂爲主交戰辰光，著有丈夫之氣，勿好轉背退卻；總要勿使儂個勝利染著婦人佮小囡個血。棕櫚樹一概勿可毀壞，禾田也勿可焚燒。結果子個樹勿可斫倒，牲口也勿可妄加傷害，只可宰殺儂所食用者。儂若立啥盟約抑是條款，就著守牢伊，言出必踐。儂一路前行，會遇著一班修道人，隱居咾修院裡，想用該樣服事上帝；由伊拉去，既勿可殺伊拉，也勿可毀壞伊拉個修院。儂也會遇著另外一等人，屬於撒但會堂，頭頂剃光；務必要劈開伊拉個腦殼，除非伊拉改奉穆罕默德教，抑是納貢，否則勿好留情。』」
“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.
“预言里向历史里，并呒没讲着那些较有人道个禁令，也像那道凶猛个命令一样，仔细谨严地遵守；然而，这些命令实在是吩咐拨伊拉个。并且，上头所述个，就是吉本所记载个唯一训令，是阿布伯克尔拨那些首领个；而伊拉个本分，就是要把这些命令传下去，发拨一切撒拉森军队。此些命令同预言完全相合，分辨精密，像是哈里发自家也是在明知并且直接顺服一个高过世人个命令；并且，正在伊出去攻打耶稣个宗教、要用穆罕默德教来代替其位个时辰，伊又重说了那些话，就是《耶稣基督个启示录》里早已预言伊必要说个。”
“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.
“上帝额颅浪个印记。——关于第7章1–3节个论述里，倷已经说明：上帝个印记，就是第四条诫命个安息日；历史也并非对一个事实缄默不言，就是讲，贯穿现今个时代，一向总有遵守真正安息日个人。但到此，许多人就生出个问题是：当时额颅浪有上帝印记个人到底是啥人？伊拉又因之得以免受回回教个压迫？请读者牢记前头已经提到个事实：就是贯穿此一时代，总有额颅浪有上帝印记个人，或者讲，总有明白而遵守真正安息日个人；再请伊拉进一步思想，预言所断言个，乃是此种使地荒凉个土耳其势力个攻击，并非指向伊拉，而是指向另一样一班人。如此一来，此一题目就脱离了一切困难；因为预言真正所断言个，也不过就是如此。经文里直接摆出来个，只有一班人；就是额颅浪无上帝印记个人；至于有上帝印记个人之得蒙保全，不过是凭含意而带出来个。照此，倷也勿曾从历史中看见，这班人里有哪一个牵连进撒拉森人加诸伊拉所憎恶之对象个诸般灾祸里。撒拉森人受命，是去攻击另外一班人。而将要临到这一班人个毁灭，也并非拿来同别样人个保全作对照，不过只是同地上个果子并青绿之物个保全作对照；因此，‘勿可伤害草、树木，并一切青绿之物，只可伤害某一班人。’而在应验之中，倷看见一个奇特个景象：一支侵略个军队，竟饶恕了此类军队通常总要毁坏个东西，就是大自然个面貌并出产；并且照伊拉所得个许可，去伤害额颅浪无上帝印记个人，劈开一班宗教徒个头颅；这一班人剃光了头顶，属于撒但个会堂。”
“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.
“阿拉些无没疑惑是一班修士，抑或是罗马天主教会里向个别样分支。穆罕默德教徒个兵锋，正是向仔阿拉些。并且，倘若勿讲是有意安排，至少也显出一种特别个相称得体，就是拿阿拉些说成功额上无上帝之印记个人；因为正是该教会，撕脱仔真实个安息日，另立一个伪冒个来顶替，因此夺去仔上帝律法个印记。并且，无论是从预言抑是从历史里，阿拉伲都看勿出，阿布伯克尔吩咐伊个跟从者勿可扰害个人，就是有上帝印记个人，抑或必然是上帝个子民。阿拉些人究竟是啥人，又是为仔啥缘故得蒙宽免，吉本所留下个寥寥见证并无告诉阿拉伲；阿拉伲也无别样途径可以晓得。不过，阿拉伲有十足个理由相信：凡有上帝印记个人，一个也无受扰害；倒是另有一类，分明是无此印记个，受仔刀剑之诛；如此一来，预言个各项细则便完全得着应验。”乌利亚·史密斯，《但以理书与启示录》，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.
穆罕默德死後，阿布伯克爾將穆罕默德个跟隨者整合成一個哈里發國；所以，雖然𡀔是兩個弗同个歷史人物，總合起來卻代表第一樣災禍之中伊斯蘭个見證个開端，而標誌第一樣災禍歷史个歷史人物，就是穆罕默德。
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.
第二樣災禍歷史个起頭辰光，穆罕默德二世於1453年征服了君士坦丁堡。1449年，四位代表伊斯蘭个天使得着釋放。第一樣災禍个起頭搭末了，分別以穆罕默德其人為標記，就是第一位搭第二位。按預言个意思，第一樣災禍歷史个起頭搭末了，帶有阿拉法搭俄梅戛个印記。
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.
第二樣災禍个起頭，包括一個關乎四位天使个時間預言；伊拉代表伊斯蘭，當時得著釋放，後來又於1840年8月11日受著約束。自該時起，直到1844年10月22日，一十四萬四千人个印記工作就得著表明。第二樣災禍个起頭指明伊斯蘭个釋放，末了就標明伊斯蘭个約束。頭一樣搭第二樣災禍，兩者攏有精確个預言記號，將伊拉个起頭搭末了聯結起來。
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.
头两个灾祸当得一层叠一层，“律上加律”，摆勒一道，以便认明第三个灾祸。由伊斯兰教个头两个见证所指明个先知性特征之一，乃是：伊拉代表一段特定个时期，伊拉个起头搭煞尾，俱有阿拉法搭俄梅戛个印记。伊拉还另有第二重印记；因为头一个灾祸个起头，表明上帝子民个受印；而第二个灾祸个煞尾，也同样表明上帝子民个受印。
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.
第三樣禍患臨到辰光，伊斯蘭忽然、出人意料地攻擊《啟示錄》第十三章个地獸，於是印記个時期就開始了。一百四十四千人个受印，到將要臨到个星期日法令時就結束；對此背道个回應，國家个背道後頭就跟牢國家个毀滅。正如異教羅馬同教皇羅馬所預表个一樣，國家个毀滅是藉著上帝个號筒審判來完成个。三樣禍患也就是號筒。第三樣禍患个伊斯蘭，將要喺美利堅合眾國將要臨到个星期日法令之時，再一趟忽然、出人意料地擊打；彼時，一百四十四千人受印个時期也就結束了。該個時期，已經由第一樣禍患起頭个時期所預表，也同樣由第二樣禍患末了个時期所預表。
We will continue this study in the next article.
阿拉将㑚下一篇文章里继续此项研究。
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.
撒拉看见埃及妇人夏甲给亚伯拉罕所生个儿子戏笑。故此伊对亚伯拉罕讲：“把这使女并伊个儿子赶出去；因为这使女个儿子，断勿可同我个儿子，就是以撒，一道承受产业。”亚伯拉罕因着伊个儿子，眼中极其忧愁。神对亚伯拉罕讲：“勿要因着这童子并因着侬个使女，眼中忧愁；凡撒拉对侬所讲个，侬都要听伊个话，因为从以撒生个，才要称为侬个后裔。至于使女个儿子，我也要使伊成为一国，因为伊也是侬个后裔。”亚伯拉罕清早起来，拿饼并一皮袋水，给了夏甲，放勒伊肩胛上，又把孩子交给伊，就打发伊去。伊便走了，勒别是巴个旷野流离 wandering。皮袋里个水用尽了，伊就把孩子撇勒一丛灌木底下。自家走开，坐勒对过相离有一箭之远个所在；因为伊讲：“我勿忍看见孩子死。”伊坐勒对过，放声哭起来。神听见童子个声音；神个使者就从天上呼叫夏甲，对伊讲：“夏甲，侬有啥事体？勿要怕，因为神已经听见童子勒该处个声音。起来，扶起童子，用侬个手搀住伊，因为我要使伊成为大国。”神开了伊个眼睛，伊就看见一口水井；伊去把皮袋灌满了水，给童子喝。神与童子同在，伊就渐渐长大，住勒旷野，成了一个弓箭手。创世记 21:9–20。