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.
喺第一樣禍患嘅預言歷史之中，跟隨穆罕默德嘅領袖，乃係阿布·伯克爾·阿卜杜拉·伊本·阿比·古哈法，即穆罕默德嘅岳父。我哋將會稱佢為阿布巴卡。佢同穆罕默德二人，都喺頭四節之中被提及。阿布巴卡係穆罕默德之後第一位伊斯蘭統治者，而歷史記載咗佢向自己士兵所發出嘅一項命令；呢項命令就喺《啟示錄》第九章第四節之中有所表徵。呢項命令表徵住印記嘅過程；呢個過程開始於第三樣禍患嘅來到，而第三樣禍患亦即第七號，亦即第三位天使嘅來到。
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.
第五位天使吹號，我就看見有一顆星從天墜落到地上；並且有無底坑的鑰匙賜給他。他開了無底坑，便有煙從坑裏往上冒，好像大火爐的煙；日頭和天空都因坑裏的煙昏暗了。又有蝗蟲從煙中出來，落在地上；有能力賜給牠們，好像地上的蠍子有能力一樣。並且吩咐牠們，不可傷害地上的草和各樣青物，並一切樹木；惟獨要傷害那些額上沒有神印記的人。啟示錄 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:
從天上墜下的「星」就是穆罕默德；他於主後606年開始其職事。穆罕默德被賜予一條「鑰匙」，要「打開」「無底坑」，使「煙」昏暗了「日頭和空氣」，並帶出「蝗蟲」；這些蝗蟲被賜予「能力」，如同「蠍子」的能力。這條鑰匙乃是一場軍事戰役，削弱了羅馬人的軍事力量，從而使伊斯蘭的戰爭得以興起。無底坑是阿拉伯的象徵，亦即伊斯蘭的發源地；而那煙則代表伊斯蘭這虛假的宗教，將要傳遍全地，並佔據與橫掃北非、南歐及阿拉伯之蝗群所遍及的同一地理範圍。蝗蟲乃是伊斯蘭的象徵，而「能力」在預言中乃代表軍事力量。他們的能力要如同蠍子一般，出擊突然而難測。烏利亞·史密斯指出：
“A star fell from heaven unto the earth; and to him was given the key of the bottomless pit.
「有一粒星從天上墜落到地上；又有無底坑的鑰匙賜給他。」
“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.’. ..
「當波斯君主沉思自己藝術與權勢之奇觀時，他收到一封來自麥加一位寂寂無聞之平民的書信，邀請他承認穆罕默德為真主的使徒。他拒絕了這邀請，並將書信撕毀。『神必如此，』這位阿拉伯先知呼喊道，『撕裂其國度，並棄絕庫思老的祈求。』穆罕默德處身於東方這兩大帝國之邊緣，暗中以喜悅之情觀察彼此相互毀滅的進展；而正當波斯凱旋之際，他竟敢預言，不出若干年，勝利必再歸於羅馬人的旌旗。『據稱在這預言發出之時，自希拉克略在位首十二年已顯示帝國將近解體以來，沒有任何預言會比這預言離其應驗更為遙遠。』……」
“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.’
「科斯羅埃斯使羅馬人在亞洲同非洲嘅屬地屈服。而喺嗰個時期，『羅馬帝國』就『縮減到只剩君士坦丁堡嘅城牆，以及希臘、意大利同非洲嘅殘餘之地，並亞洲海岸由推羅到特拉比松若干沿海城市。六年嘅經驗，最終說服咗呢位波斯君主放棄征服君士坦丁堡，並具體訂明作為羅馬帝國贖金嘅歲貢——一千他連得黃金、一千他連得白銀、一千件絲袍、一千匹馬，同一千個處女。希拉克略接受咗呢啲屈辱嘅條款。但係，佢為咗由東方嘅貧困之中搜集呢啲財寶而獲得嘅時間同空間，卻被勤勉咁用於準備一次大膽而孤注一擲嘅進攻。』」
“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.
波斯王藐視那默默無聞的撒拉森人，並譏誚那自稱麥加先知者的信息。即使羅馬帝國被推翻，也未必會為穆罕默德教開啟一道門，或讓那以武力傳播騙局的撒拉森人得以長驅直進；縱然波斯君王與阿瓦爾人的可汗（即阿提拉的繼承者）曾將該撒諸王國的餘緒分割彼此而有。居魯士本人也傾覆了。波斯與羅馬兩大君主國彼此耗盡對方的力量。而在刀劍尚未交到那假先知手中之前，它已先從那些本可遏止其進程、摧毀其勢力之人的手中被擊落。
“‘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.’
「自西庇阿與漢尼拔之日以來，從未有人嘗試過比希拉克略為拯救帝國所成就者更為大膽之壯舉。他沿着黑海與亞美尼亞群山之間險惡的道路前行，深入波斯腹地，並迫使那大王召回其軍隊，以保衛其流血之祖國。」
“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.’
「喺尼尼微之戰中，戰事自黎明起直至第十一個鐘頭，激烈非常；波斯人有二十八面軍旗被奪，仲未計嗰啲可能已被折斷或撕裂嘅旗幟；佢哋軍隊嘅大部分都被殲滅，而得勝者隱瞞自己嘅損失，喺戰場上過咗嗰一夜。亞述嘅城邑同宮殿，首次向羅馬人敞開。」
“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.
「羅馬皇帝並非因其所取得的征服而得以鞏固；同時，亦藉着同樣的手段，為來自阿拉伯、眾多如同從同一地區而出的蝗蟲一般的撒拉遜人預備了道路；他們在行進之中傳播那黑暗而迷惑人的穆罕默德教信仰，迅速蔓延遍佈波斯帝國與羅馬帝國。」
“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.
要對呢一事實作出更完整嘅說明，莫過於引述吉本該章結語之言；前文所摘錄者，正係取自於此。『雖然一支得勝之師已在希拉克略旗幟之下組成，但呢一種反常嘅勉力，似乎並非使其力量得以運用，反倒將之耗竭。當皇帝正在君士坦丁堡或耶路撒冷奏凱之時，敘利亞邊境上一座名不見經傳嘅小城，卻遭撒拉森人劫掠；又有若干前往救援之軍隊，被他們斬殺殆盡——若非此事乃一場巨大革命之序幕，原不過係一件尋常而微不足道嘅事故。呢班強盜，正係穆罕默德嘅使徒；佢哋狂烈嘅勇武，已由曠野中湧現；而喺希拉克略在位最後八年之內，佢所曾從波斯人手中收復嘅各省，又同樣失於阿拉伯人之手。』
“‘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.’
「『欺詐與狂熱之靈，其居所不在諸天之上，』被釋放到地上。無底坑只需一把鑰匙便可開啟，而那把鑰匙就是科斯魯斯的傾覆。他曾以輕蔑撕毀了一個麥加無名市民的書信。然而，當他由其『榮耀的烈焰』沉淪到那『無人眼目所能穿透的黑暗之塔』時，科斯魯斯之名便忽然要在穆罕默德之名前歸於湮沒；而新月似乎只是等待那星隕落，才升起。科斯魯斯在全然潰敗並喪失帝國之後，於628年被弒；而629年則以『征服阿拉伯』及『穆罕默德信徒對羅馬帝國的第一次戰爭』為標誌。『第五位天使吹號，我就看見一顆星從天墜落到地上；有無底坑的鑰匙賜給他。他便開了無底坑。』他墜落到地上。當羅馬帝國的力量耗盡，而東方的大君王死臥於其黑暗之塔中時，對敘利亞邊境一座無名城鎮的劫掠，乃是『一場巨大革命的序幕』。『那些強盜就是穆罕默德的使徒，他們狂暴的勇力從沙漠中湧現出來。』」
“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.
「無底坑——這詞語的意思可從希臘文得知，其定義為『深、無底、深邃』，並可指任何荒廢、淒涼、未經開墾之地。這詞亦用於描述地球最初混沌的狀態。創1:2。在此處，它可恰當地指阿拉伯曠野中那些未知的荒原；撒拉遜人的群眾正如蝗蟲之群，乃是從其邊境湧出。而波斯王科斯洛伊斯的傾覆，也完全可被表述為無底坑的開啟，因這事為穆罕默德的追隨者預備了道路，使他們得以從其晦暗之地蜂擁而出，以火與刀傳播他們迷惑人的教義，直到他們的黑暗籠罩了整個東方帝國。」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.
第一樣災禍，即第五枝號筒，指出伊斯蘭向羅馬發動戰爭之開端；並指出羅馬與波斯之間的一場戰役，當中羅馬雖然得勝，卻亦因此耗盡其軍事力量，以致不能阻止伊斯蘭勢力之興起。第一樣災禍與第二樣災禍的預言特徵，界定了第三樣災禍的預言特徵；而認明前兩樣災禍乃第三樣災禍歷史的象徵，乃極其重要，因這段歷史所代表的，正是一十四萬四千人受印的時期，而此時期乃始於二〇〇一年九月十一日。在首三節所表徵、由穆罕默德所代表的預言歷史之後，第四節便引入阿布伯克爾，即穆罕默德之後的第一位領袖。
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.
又有吩咐他們，不可傷害地上嘅草、任何青物同任何樹木；只可傷害那些額上冇神印記嘅人。啟示錄 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.
阿布伯克爾嘅命令，指示伊斯蘭戰士要分辨當時存在於羅馬領土之內嘅兩類敬拜者。其中一類係天主教徒，佢哋當中有啲修會剃去後腦頭髮（削髮禮），並且遵守星期日嘅崇拜。另一類則係守第七日安息日嘅人，而安息日乃係上帝嘅印記。
“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，於主後632年，由阿布伯克爾繼其統帥之職；他一旦確實建立了自己嘅權柄同政府，便向阿拉伯各支派發出一封通諭，以下乃其中一段摘錄：—」
“‘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.’
「『當你們為主而爭戰時，務要奮勇如丈夫，不可轉背而逃；但不可使你們的勝利沾染婦女與孩童的血。不可毀壞棕樹，也不可焚燒禾田。不可砍伐結果子的樹木，也不可傷害牲畜，惟有你們宰來充飢的，方可如此。你們若立了任何盟約或條款，便當堅守，言出必行。你們前行的時候，會遇見一些離群索居於修道院中的宗教人士，他們自擬以此法事奉神；你們要任由他們，不可殺害他們，也不可毀壞他們的修道院。你們又會遇見另一類人，是屬撒但會堂的，他們剃了頂冠；務要劈開他們的頭顱，毫不寬貸，直到他們改宗穆罕默德教，或納貢為止。』」
“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.
「無論喺預言之中，抑或喺歷史之內，都冇講過嗰啲較為仁慈嘅訓令，曾如同嗰道兇猛嘅命令一樣，被一絲不苟咁遵行；但呢確係向佢哋所下達嘅命令。而以上所述，正係吉本所記載、由阿布伯克爾授予諸首領嘅唯一訓示；而呢啲首領嘅職責，就係向撒拉森全軍發出命令。呢啲命令同預言彼此相符，同樣帶有分辨嘅特徵，彷彿哈里發本人不單係直接，並且係明知故犯咁服從一個高於世人之命令嘅更高諭旨而行；而且就喺佢出去攻擊耶穌之宗教、並以穆罕默德教取而代之嘅當下，佢重複咗嗰啲話語——即係《耶穌基督嘅啟示錄》早已預言佢將會說出嘅話。」
“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.
「額上有神印記的人。——我哋喺第7章1–3節嘅論述中，已經指出，神嘅印記就係第四條誡命嘅安息日；而歷史亦冇對一個事實保持沉默：喺現今呢個時代之中，一直都有人遵守真正嘅安息日。然而，喺呢度，許多人就提出咗一個問題：當時額上有神印記嘅人究竟係邊啲？佢哋又係點樣因此得以免受回教徒嘅壓迫？讀者應當記住一個先前已經提及過嘅事實：就係喺整個呢個時代之中，一直都有人額上有神嘅印記，或者講，係明白真安息日意義而加以遵守嘅人；並且仲要進一步思想，預言所宣稱嘅，乃係呢股造成荒涼嘅土耳其勢力所發動嘅攻擊，並唔係針對佢哋，而係針對另一類人。如此一來，呢個問題就完全冇困難；因為預言實際上所斷言嘅，正正只係呢一點。經文只直接提出一類人；即係嗰啲額上冇神印記嘅人；至於嗰啲有神印記之人蒙保全，則只係藉着含意而帶出。因此，我哋並唔能夠從歷史得知，當撒拉遜人把災禍加喺佢哋所憎恨嘅對象身上之時，呢啲人之中有任何一個牽涉喺其中。撒拉遜人所奉命攻擊嘅，係另一類人。而且，呢一類人將要遭受嘅毀滅，並唔係同其他人蒙保全形成對比，而只係同地上嘅果實同草木青翠之物蒙保全形成對比；因此，意思就係：唔好傷害青草、樹木，或者任何青綠之物，只可傷害某一類人。及至應驗之時，我哋就見到一幅奇異嘅景象：一支入侵者嘅軍隊竟然保留咗嗰啲通常會畀此等軍隊毀壞之物，即係大自然嘅面貌同出產；並且按照佢哋所得嘅准許，去傷害嗰啲額上冇神印記嘅人，就係劈開一班宗教徒嘅頭顱；呢班人剃光頭頂，並且屬於撒但會堂。」
“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.
「呢啲毫無疑問係一類修士，或羅馬天主教會之中另一個派別。穆罕默德教徒的兵刃乃係向住佢哋而發。並且我哋覺得，若非出於設計，至少亦有一種特別嘅恰切，將佢哋描述為那些額上冇神印記的人；因為正正就係呢個教會，藉住廢去真正嘅安息日，並設立一個偽冒之日取而代之，而奪去咗神律法上嘅印記。並且，無論從預言抑或歷史，我哋都唔明白阿布伯克爾吩咐其追隨者不可加害嘅那些人，係持有神印記，或必然構成神子民的人。至於佢哋係邊個，以及因何緣故得以倖免，吉本所提供嘅簡略證詞並冇告知我哋，而我哋亦冇其他方法可以知道；但我哋有十足理由相信，凡有神印記嘅人，冇一個受到侵害；而另一類人，即明明顯顯冇呢個印記嘅人，卻被刀劍所殺；如此一來，預言中各項細節便都得到充分應驗。」烏利亞·史密夫，《但以理與啟示錄》，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嘅追隨者整合為一個哈里發國；因此，雖然佢哋係兩個唔同嘅歷史人物，但合埋一齊，佢哋代表咗第一樣災禍之伊斯蘭見證嘅開端，而標誌第一樣災禍歷史嘅歷史人物，乃係穆罕默德。
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.
喺第二禍嘅歷史開端，穆罕默德二世於1453年征服咗君士坦丁堡。喺1449年，代表伊斯蘭教嘅四位天使被釋放。第一禍嘅開始同結束，分別以兩位穆罕默德──第一同第二──作為標記。按預言而言，第一禍歷史嘅開始同結束，都帶有阿拉法同俄梅戛嘅印記。
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.
第二樣禍嘅起頭包括一個關於四位天使嘅時間預言；呢四位天使象徵伊斯蘭，當時被釋放，繼而於1840年8月11日被約束。由嗰時起，直到1844年10月22日，十四萬四千人受印嘅事就被表明出嚟。第二樣禍嘅起頭指出伊斯蘭被釋放，而其結尾則標誌伊斯蘭被約束。第一樣禍同第二樣禍，兩者都各有精確嘅預言性標記，將佢哋嘅起頭同結尾連繫起上嚟。
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.
頭兩個禍必須彼此相疊，「律上加律」，為要辨明第三個禍。由伊斯蘭呢兩位見證人所顯明嘅其中一個預言特徵，就係佢哋代表一段特定嘅時期；呢段時期嘅起始同終結，都帶有阿拉法同俄梅戛嘅印記。佢哋亦具有第二重印記；因為第一個禍嘅開始，標示出上帝子民受印，而第二個禍嘅結束，同樣標示出上帝子民受印。
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.
第三個禍患來到，乃係當伊斯蘭忽然、出人意外地攻擊《啟示錄》第十三章入面嘅地獸，因而開始咗蓋印嘅時期。一百四十四千人嘅蓋印，喺快將來到嘅星期日法案之時結束；而作為對嗰種背道嘅回應，國家性嘅背道之後，便隨之而來國家性嘅毀滅。正如異教羅馬同教皇羅馬所預表嘅一樣，國家性嘅毀滅乃係藉着上帝號筒嘅審判而成就。三個禍患同時亦係號筒。第三個禍患之中的伊斯蘭，喺美國快將來到嘅星期日法案之時，當一百四十四千人蓋印嘅時期結束之際，將會再次忽然、出人意外地施襲。嗰段時期，已經由第一個禍患起頭嘅時期所預表，亦都由第二個禍患末了嘅時期所預表。
We will continue this study in the next article.
我哋會喺下一篇文章繼續呢項研究。
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.
撒拉看見埃及人夏甲給亞伯拉罕所生的兒子戲笑，就對亞伯拉罕說：「把這使女和她的兒子趕出去！因為這使女的兒子，不可與我的兒子以撒一同承受產業。」亞伯拉罕因他兒子的緣故，這事在他眼中甚為憂愁。神對亞伯拉罕說：「你不必因這童子和你的使女憂愁；凡撒拉對你所說的，你都要聽從她的話，因為從以撒生的，才要稱為你的後裔。至於使女的兒子，我也必使他成為一國，因為他是你的後裔。」亞伯拉罕清早起來，拿餅和一皮袋水，給了夏甲，放在她肩上，又把孩子交給她，打發她走。她就去了，在別是巴的曠野漂流。皮袋裏的水用盡了，夏甲就把孩子撇在一棵小樹底下，自己走開，坐在對面，相離約有一箭之遠，因她說：「我不忍見孩子死。」她就坐在對面，放聲而哭。神聽見童子的聲音；神的使者從天上呼叫夏甲，對她說：「夏甲，你為何這樣呢？不要害怕，因為神已經聽見童子在那裏的聲音。起來，把童子扶起來，用手抱住他，因我必使他成為大國。」神使她的眼睛明亮，她就看見一口水井，便去將皮袋盛滿了水，給童子喝。神保佑那童子；他就漸長，住在曠野，成了弓箭手。創世記 21:9–20。