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.
在第一样祸的预言历史中，继穆罕默德之后的领袖是阿布·伯克尔·阿卜杜拉·伊本·阿比·库哈法，他是穆罕默德的岳父。我们将称他为阿布巴卡尔。他和穆罕默德都在前四节经文中被提及。阿布巴卡尔是穆罕默德之后的第一位伊斯兰统治者，历史记载他曾向士兵下达一道命令，这道命令体现在《启示录》第九章第四节。该命令象征着随着第三样祸的来临而开始的封印过程，而第三样祸也就是第七号角，也就是第三位天使的到来。
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，我看见一颗星从天上坠到地上，有把无底坑的钥匙赐给了他。他打开无底坑，便有烟从坑里冒上来，如同大火炉的烟；因着这坑的烟，日头和空气都昏暗了。又有蝗虫从烟中出来，来到地上；并赐给它们权柄，如同地上蝎子的权柄。又吩咐它们不可伤害地上的草、任何青绿的物或各样树木，只可伤害那些额上没有神印记的人。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:
“从天上坠落的‘星’就是穆罕默德，他在公元606年开始了他的传教事业。穆罕默德得了一把‘钥匙’，要‘打开’那‘无底坑’，使‘烟’遮蔽‘太阳和空气’，并放出‘蝗虫’，这些蝗虫被赐予‘能力’，像‘蝎子’的能力一样。这把钥匙是一场军事战役，它削弱了罗马的军事实力，从而使伊斯兰的征战得以兴起。‘无底坑’是阿拉伯的象征——伊斯兰的发源地，而‘烟’则代表要遍及全地的虚假伊斯兰宗教，并占据与蝗群横扫北非、南欧和阿拉伯时所覆盖的相同地域。‘蝗虫’是伊斯兰的象征，而‘能力’在预言上代表军事力量。他们的能力要如同蝎子，出其不意地发动攻击。尤赖亚·史密斯说：”
“A star fell from heaven unto the earth; and to him was given the key of the bottomless pit.
有一颗星从天上坠落到地上；无底坑的钥匙赐给了他。
“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.’. ..
当波斯君主沉思他权谋与权势的奇观时，他收到一封来自麦加一位籍籍无名市民的书信，邀请他承认穆罕默德为真主的使徒。他拒绝了这一邀请，并撕毁了那封信。“就这样，”阿拉伯的先知喊道，“真主将撕裂他的王国，并拒绝霍斯劳的祈求。”身处这两个东方帝国的边缘，穆罕默德暗自欣喜地注视着相互毁灭的进程；而在波斯人凯旋之际，他竟敢预言：不出几年，胜利将再次回到罗马人的旗帜之下。“据说这番预言说出之时，再没有哪条预言看上去离应验更为遥远，因为赫拉克略在位的头十二年已经宣告帝国行将瓦解。”……
“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]亚洲和非洲的领地。而‘罗马帝国’在那个时期，‘被压缩到君士坦丁堡的城墙之内，连同希腊、意大利和非洲的残余，以及亚洲海岸从推罗到特拉比松德的一些沿海城市。六年的经验最终说服这位波斯君主放弃对君士坦丁堡的征服，并明确规定作为赎回罗马帝国的年度贡赋——一千他连得黄金、一千他连得白银、一千件丝袍、一千匹马，以及一千名处女。赫拉克略同意了这些屈辱的条件。但他为从贫困的东方搜集这些财宝所赢得的时间与余地，却被他勤勉地用来准备一次大胆而孤注一掷的进攻。’
“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.
波斯王轻蔑那默默无闻的萨拉森人，嘲笑麦加那位所谓先知的教义。即便罗马帝国覆亡，也不会为伊斯兰教打开大门，亦不会为萨拉森人以武力传播一门伪教的进展铺路，尽管波斯的君主与阿瓦尔人的可汗（阿提拉的继承者）已将罗马诸皇之国的残余瓜分在手。霍斯劳本人也倒下了。波斯与罗马两大帝国彼此消耗殆尽。而在那位伪先知尚未握剑之前，那把利剑便已从那些本可遏止其行径、摧毁其权势者的手中被击落。
“‘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.’
自西庇阿与汉尼拔的时代以来，没有任何事业比希拉克略为拯救帝国而完成的壮举更为大胆。他沿着险途，经由黑海与亚美尼亚山脉，深入波斯腹地，并迫使波斯大王的军队回师保卫他们正在流血的祖国。
“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.’
在尼尼微之战中，自拂晓一直鏖战至第十一时，不计其间被折断或撕裂者，缴获波斯军旗二十八面；其军之大半被歼，而胜者则隐瞒己方损失，在战场上过夜。亚述的城邑与宫殿首次向罗马人敞开。
“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.
罗马皇帝并未因其所取得的征服而更为强大；同时，也以同样的手段为来自阿拉伯的成群撒拉逊人——如同来自同一地区的蝗虫——开辟了道路；他们沿途传播黑暗而迷惑人的穆罕默德教义，迅速蔓延，席卷了波斯与罗马两大帝国。
“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.
“对于这一事实，再没有比吉本著作中那一章结尾的话更为完整的说明了；前面的摘录就取自该章。‘虽然在希拉克略的旗帜下已经组建了一支胜利之师，但这种反常的奋力似乎耗尽了他们的力量，而不是锻炼了它。当皇帝在君士坦丁堡或耶路撒冷凯旋之际，叙利亚边境上一座默默无闻的小城却被撒拉逊人洗劫；他们把前来救援的几支部队杀得七零八落——若非这是一次伟大革命的序幕，这本来不过是一件平常琐事。这些强盗是穆罕默德的使徒；他们狂热的勇武自沙漠中崛起；而在他统治的最后八年里，希拉克略又将自己从波斯人手中救回的那些省份丢给了阿拉伯人。’”
“‘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.’
“‘那欺诈与狂热之灵，其居所不在天上’，被释放在人间。无底坑只需一把钥匙便可开启，而这把钥匙就是霍斯劳的陨落。他曾轻蔑地撕毁了一封来自麦加一位无名市民的书信。但当他从‘荣耀的烈焰’沉入任何目光都无法穿透的‘黑暗之塔’时，霍斯劳之名骤然在穆罕默德之名面前湮没无闻；而新月仿佛只待那颗星陨落便将升起。霍斯劳在彻底溃败并丧失帝国之后，于628年遭弑；而629年则以‘阿拉伯的征服’和‘穆斯林对罗马帝国的第一次战争’为标志。‘第五位天使吹号，我看见一颗星从天落到地上；有无底坑的钥匙赐给他。他便打开了无底坑。’他坠落到地上。当罗马帝国的力量消耗殆尽，而东方的大君在他的黑暗之塔中尸卧之时，叙利亚边境一座无名小城的洗劫，成了‘一场伟大革命的序曲’。‘这些强盗乃穆罕默德的使徒，他们狂热的勇武自沙漠中涌现。’”
“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。——这一术语的含义可从希腊文 ，得知，其定义为‘深邃、无底、深不可测’，也可指任何荒废、荒凉、未开垦之地。它被应用于地球在其原初混沌状态时的情形。创1:2。在此情形下，它也可恰当地指阿拉伯沙漠那未知的荒原；其边缘曾涌出如蝗群般的撒拉森人大军。而波斯王霍斯劳的覆灭，不妨被视为无底坑的开启，因为这为穆罕默德的追随者从那偏僻的国土中出动铺平了道路，并使他们得以以火与剑传播其谬妄的教义，直到他们将黑暗笼罩了整个东方帝国。”尤赖亚·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.
第一样祸灾，也就是第五号，标示出伊斯兰对罗马发动战争的开端；它还指出罗马与波斯之间的一场战役，罗马在那场战役中获胜，但因此消耗了其军事实力，以至于无法阻止伊斯兰势力的崛起。第一祸灾与第二祸灾的预言特征，界定了第三祸灾的预言特征；重要的是要把前两样祸灾看作第三祸灾历史的象征，因为那段历史代表十四万四千人受印的时期，而这段时期始于2001年9月11日。在前三节中由穆罕默德所代表的预言历史之后，第四节介绍了穆罕默德之后的第一位领袖阿布·巴克尔。
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.
并且吩咐他们，不可伤害地上的草、任何青绿之物或任何树木；惟独可以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.
阿布巴克尔的命令指示穆斯林战士，要区分当时罗马领土上存在的两类信徒。一类是天主教徒，他们的一些修会剃去后脑的头发（修士剃顶），并守星期日为礼拜日。另一类是守第七日安息日的人，而安息日是上帝的印记。
“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:—
穆罕默德去世后，公元632年，其指挥权由阿布·伯克尔接掌；他在基本确立了自己的权威和政权后，随即向阿拉伯诸部族发出一封通函，以下为摘录：
“‘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.’
当你们为主征战时，要像男子汉一样行事，切不可转身后退；但不要让你们的胜利沾染妇女和儿童的鲜血。不要毁坏棕榈树，也不要焚烧任何庄稼田地。不要砍伐果树，也不要伤害牲畜，除非是宰来食用的。你们若订立任何盟约或条款，就要遵守，并说到做到。你们行进时，会遇到一些宗教人士，他们隐居于修道院，立志以那样的方式事奉主；不要理会他们，既不要杀害他们，也不要毁坏他们的修道院。你们还会遇到另一类人，他们属于撒旦的会堂，头顶剃光；务必要劈开他们的头颅，在他们要么皈依伊斯兰教，要么缴纳贡税之前，绝不宽贷。
“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.
预言或历史并未说过，更人道的训令是否像那道残酷的命令一样被一丝不苟地遵行；但他们所受的命令就是如此。上述指示，是吉本所记载的阿布·伯克尔给予那些首领的唯一指示；这些首领的职责是将命令下达给所有撒拉逊诸军。这些命令与那预言一样区分分明，仿佛哈里发本人是在明知并且直接地顺从一个高于凡人命令的更高旨令；并且他正要出征去与耶稣的宗教作战，并以穆罕默德教取而代之之时，重复了《耶稣基督的启示》中预言他将要说的话。
“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.
他们额上的上帝之印。——在关于第七章1—3节的注释中，我们已经指出，上帝的印记就是第四条诫命所规定的安息日；而历史也并未沉默，事实上在整个现今的时代，一直都有遵守真安息日的人。但眼下许多人提出这样的问题：在那时那些额上有上帝印记、因而免受穆斯林压迫的人到底是谁？请读者牢记我们已经提到的事实：在整个这段时期中，一直都有额上带着上帝印记的人，或者说，有认识地遵守真安息日的人；并且请进一步思考，预言所断言的是，这股带来荒凉的土耳其权势的攻击并非针对他们，而是针对另一类人。这样，这个问题就没有任何困难了，因为这正是预言真正所断言的一切。经文中直接提到的只是一类人，就是那些额上没有上帝印记的人；而那些有上帝印记之人的得保存，仅是从字里行间隐含出来的。因此，我们从历史中看不到这些人有人卷入撒拉逊人施加在他们仇敌身上的任何灾难。他们奉命去对付的是另一类人。并且，这一类人所要临到的毁灭，并不是与别的人得保全相对照，而只是与地上的果实和青翠之物相对照；也就是：“不可伤害草、树木，或任何青绿之物，只可伤害某一类人。”而在应验之时，我们看到一个奇特的景象：一支入侵的军队竟饶过了此类军队通常会毁坏的东西，也就是自然的面貌与产物；同时，按照他们被允许去伤害那些额上没有上帝印记之人的授权，他们劈开了一类剃光头顶的宗教徒的头颅，这些人属于撒但的会堂。
“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.
这些人无疑是一类修士，或罗马天主教会的某个其他分支。穆罕默德教徒的武力正是指向他们的。而在把他们描述为额上没有上帝印记的人这一点上，即便不是出于刻意安排，也有一种特别的贴切；因为那正是把上帝的律法之印夺去的教会：它撕去了真正的安息日，并以一个伪造的安息日取而代之。我们无论从预言还是从历史，都看不出阿布·伯克尔嘱咐其追随者不要骚扰的那些人，拥有上帝的印记，或必然属于上帝的子民。至于他们是谁、为何得以幸免，吉本那寥寥的记载并未告诉我们，而我们也无从以其他方式得知；但我们有充足的理由相信，凡拥有上帝印记的人没有一个受到骚扰，而另一类人，显然没有这印记的，则被刀剑所杀；因此，预言的种种细节都得到了充分的应验。 尤赖亚·史密斯，《但以理书与启示录》，500—502页。
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.
阿布·伯克尔在穆罕默德去世后把穆罕默德的追随者整合为一个哈里发国，因此，尽管他们是两个不同的历史人物，但合起来代表了第一祸患中伊斯兰见证的开端，而标志第一祸患历史的是穆罕默德。
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.
在第二个祸灾历史之初，穆罕默德二世于1453年攻占了君士坦丁堡。1449年，代表伊斯兰教的四位天使被释放。第一个祸灾的开始与结束，分别以穆罕默德一世和穆罕默德二世为标志。从预言的角度看，第一个祸灾历史的开端与终结带有阿尔法与欧米伽的印记。
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.
第二样祸灾的开始包含关于四位天使的时间预言；这四位天使代表伊斯兰，他们先被释放，随后在1840年8月11日被约束。从那时起直到1844年10月22日，十四万四千人受印之事得到呈现。第二样祸灾的开始表明伊斯兰被释放，其结束则标志着伊斯兰被约束。第一样和第二样祸灾都有精确的预言性标记，将其开始与结束相连。
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.
前两个灾祸要彼此叠放，“一行接一行”地对照，以辨识第三样灾祸。由伊斯兰的头两个见证人所揭示的预言性特征之一，是它们代表了一段特定的时期，并以“阿尔法与俄梅伽”的标志界定其起点与终点。它们也具有次要的标志：因为第一样灾祸的开始标示着上帝的子民受印，而第二样灾祸的结束也同样标示着上帝的子民受印。
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.
第三样灾祸是在伊斯兰教突然且出其不意地攻击启示录第十三章的地兽之时来到的，从而开启了受印时期。十四万四千人的受印将在即将到来的星期日法令时结束；并且因那次背道，国家性的背道之后必有国家性的毁灭。正如在异教罗马与教皇罗马所预表的那样，国家性的毁灭是借着上帝的号筒审判而成就的。这三样灾祸也都是号筒审判。第三样灾祸中的伊斯兰教将会在美国不久将至的星期日法令之时——也就是十四万四千人受印时期结束之时——再次突然且出其不意地发动打击。那个时期已经被第一样灾祸的开始阶段以及第二样灾祸的结束阶段所预表。
We will continue this study in the next article.
我们将在下一篇文章中继续这项研究。
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.
撒拉看见埃及人夏甲给亚伯拉罕所生的儿子戏笑，就对亚伯拉罕说：“把这使女和她的儿子赶出去，因为这使女的儿子不可与我的儿子以撒一同承受产业。”亚伯拉罕因这儿子的缘故就甚是忧愁。神对亚伯拉罕说：“你不要因这孩子和你的使女的事忧愁；凡撒拉对你所说的，你都要听从她的话，因为从以撒生的，才要称为你的后裔。至于这使女的儿子，我也必使他成为一国，因为他是你的后裔。”亚伯拉罕清早起来，拿了饼和一个盛水的皮袋，给了夏甲，把皮袋放在她的肩上，又把孩子交给她，打发她走；她就走了，在别是巴的旷野漂流。皮袋里的水用尽了，她就把孩子放在一棵灌木底下，自己走开，在离他相对的地方坐下，相隔很远，约有一箭之远，因为她说：“我不忍看见孩子死。”她就坐在他对面，放声大哭。神听见孩子的声音；神的使者从天上呼叫夏甲，对她说：“夏甲，你怎么了？不要害怕，因为神已经在孩子所在之处听见了他的声音。起来，把孩子扶起来，用手搀着他，因为我要使他成为大国。”神开了她的眼睛，她就看见一口水井；她去把皮袋装满水，给孩子喝。神与这孩子同在；他渐渐长大，住在旷野，成为一名弓箭手。创世记21:9-20。