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.
Ɔdwumadie a ɛda hɔ wɔ nkɔmhyɛ abakɔsɛm mu fa Ɔhaw a edi kan no ho no, ɔkandifoɔ a ɔdii Mohammed akyi ne Abu Bakr Abdullah ibn Abi Quhafa, Mohammed asekanom. Yɛbɛfrɛ no Abubakar. Wɔaka ne ne Mohammed baanu no ho asɛm wɔ nkyekyɛm anan a edi kan no mu. Abubakar ne Islam sodifoɔ a odii kan wɔ Mohammed akyi, na abakɔsɛm kyerɛw ahyɛdeɛ bi a ɔde maa ne asraafoɔ, a wɔgyina hɔ ma no wɔ Adiyisɛm ti 9 nkyekyɛm 4 mu. Saa ahyɛdeɛ no gyina hɔ ma nsɔano toɔ ho adwuma a ɛhyɛɛ aseɛ wɔ Ɔhaw a ɛtɔ so mmiɛnsa no ba mu, a ɛno nso ne Torobɛnto a ɛtɔ so nson no, na ɛno nso ne ɔbɔfoɔ a ɛtɔ so mmiɛnsa no ba.
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.
Ntoma angẹl nke-ise fụrụ opi, ma ahụrụ m kpakpando ka ọ si n’eluigwe daa n’ụwa; e wee nye ya mkpịsị-igodo nke olulu enweghị ngwụcha. O meghere olulu ahụ enweghị ngwụcha; anwụrụ ọkụ wee si n’olulu ahụ bilie, dị ka anwụrụ ọkụ nke nnukwu ọkụ-ọkụ; anyanwụ na ikuku wee gbaa ọchịchịrị n’ihi anwụrụ ọkụ nke olulu ahụ. Ma n’anwụrụ ọkụ ahụ ka igurube si pụta bịa n’ụwa: e wee nye ha ike, dịka akpị nke ụwa nwere ike. E nyekwara ha iwu ka ha ghara imerụ ahịhịa nke ụwa, ma ọ bụ ihe ọ bụla na-eto ndụ ndụ, ma ọ bụ osisi ọ bụla; kama naanị ndị mmadụ ndị na-enweghị akara Chineke n’egedege ihu ha. Mkpughe 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:
އުޑުން ވެއްޓުނު “ތަރި” އަކީ 606 ވަނަ އަހަރު އެނާގެ ޚިދުމަތް ފެށި މުޙައްމަދުއެވެ. މުޙައްމަދަށް “ކުނޑިއެއް” ދެވުނެވެ؛ އެއީ “އަޑި ނެތް އަޑިއެއް” “ހުޅުވުމަށް” ކަނޑައެޅި ކުނޑިއެއްކަމުން، “ދުން” މެދުވެރިކޮށް “އިރާއި ވަޔަށް” އަނދިރިކުރުމަށް ފުރުޞަތު ދެނި، އަދި “މެދުމަށް އަރާ ތިބޭ ގޮނުމަކުން” ފެންނަ ޙައްޤު “ބިންގޮށް” އެއްގޮތަށް “ބާރު” ދެވުނު “ކޯރުފަތްތައް” ނެރުނެވެ. އެ ކުނޑި އަކީ ރޫމުންގެ ސައިންޔާ ބާރު ދަށްކޮށް، އިސްލާމީ ހަނގުރާމައިގެ އުފެދުމަށް މަގު ހުޅުވި ސައިންޔާ ވާގިޔާއެކެވެ. އަޑި ނެތް އަޑި އަކީ އިސްލާމް އުފެދުނު ތަން ކަމަށް އަރަބިއްޔާގެ ރަމްޒެކެވެ، އަދި ދުން އަކީ ބިމުގައި ފެތުރެމުން ދާނެ އިސްލާމްގެ ބާޠިލު ދީން ރަމްޒުކުރުނެވެ؛ އެ ދީން އަކީ އުތުރު އެފްރިކާ، ދެކުނު އެއުރޯޕާ އަދި އަރަބިއްޔާ އެއްޗެހި ކޯރުފަތުގެ ގިނަ ގިނަ ފުންޏަކުން ފައިބާ ގޮތުގެ ސަރަހައްދުތައް ކައިރިވާ އެއްމެ ޖިއޮގްރަފީއެއް ހިފައި ދަނީއެވެ. އެ ކޯރުފަތްތައް އަކީ އިސްލާމްގެ ރަމްޒެކެވެ، އަދި ނަބީވެރިކޮށް “ބާރު” އަކީ ސައިންޔާ ބާރު ރަމްޒުކުރެއެވެ. އެމީހުންގެ ބާރު ވާންވީ “ބިންގޮށް” ތަކުގެ ބާރު ގޮތަށެވެ، އެއީ އެތައް ބާރުތައް ހަނދުމަކުން ނުވަތަ އެއްޗެހި އަނެއްޗަށް ނޭނގި ހިސާބުން ހަމައަށް ވައްދާ ގޮތެވެ. ޔޫރައިޔާ ސްމިތު ބަޔާންކުރަނީ:
“A star fell from heaven unto the earth; and to him was given the key of the bottomless pit.
“Isang bituon ang nahulog mula sa langit tungo sa lupa; at sa kaniya ay ibinigay ang susi ng kailaliman na walang hangganan.”
“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.’. ..
«پارس پاتشاھى ئۆز سەنئىتى ۋە قۇدرىتىنىڭ ئاجايىباتىنى تەپەككۇر قىلىپ تۇرغان چاغدا، مەككىنىڭ نام-نەشانسىز بىر پۇقراسىدىن ئۇنىڭغا بىر مەكتۇپ يېتىپ كەلدى؛ ئۇ مەكتۇپتا ئۇنى مۇھەممەدنى ئاللاھنىڭ ئەلچىسى دەپ ئېتىراپ قىلىشقا چاقىرغان ئىدى. ئۇ بۇ چاقىرىقنى رەت قىلدى ۋە مەكتۇپنى يىرتىۋەتتى. «خۇدا خۇسرەۋنىڭ پادىشاھلىقىنى پارچىلاپ، ئۇنىڭ تىلەكىنى رەت قىلىدىغىنىمۇ مانا شۇنداقتۇر»، دەپ نىدا قىلدى ئەرەب پەيغەمبىرى. شەرقنىڭ بۇ ئىككى ئىمپېرىيەسىنىڭ چېگرا بويىغا جايلاشقان مۇھەممەد، ئۇلارنىڭ ئۆزئارا ھالاكەتكە يۈزلەنگەن ئىلگىرىلىشىنى يوشۇرۇن خۇشاللىق بىلەن كۆزەتتى؛ ۋە پارسلارنىڭ غەلىبىلىرى ئوتتۇرىسىدا، ئۇ يەنە بىر قانچە يىل ئۆتمەستىن، غەلىبىنىڭ قايتىدىن رۇمىلارنىڭ بايراقلىرىغا قايتىپ كېلىدىغانلىقىنى ئالدىن ئېيتىشقا جۈرئەت قىلدى. «بۇ بېشارەت ئېيتىلغان دېيىلىدىغان ۋاقىتتا، ئۇنىڭ ئەمەلگە ئېشىشىدىن تېخىمۇ يىراق تۇرىدىغان باشقا بىر بېشارەت بولۇشى مۇمكىن ئەمەس ئىدى؛ چۈنكى ھېراقلېيۇسنىڭ دەسلەپكى ئون ئىككى يىلى ئىمپېرىيەنىڭ يېقىنلاشقان زاۋالىنى ئېلان قىلغان ئىدى.»...
“Chosroes subjugated the Roman possession [in] Asia and Africa. And ‘the Roman empire,’ at that period, ‘was reduced to the walls of Constantinople, with the remnant of Greece, Italy, and Africa, and some maritime cities, from Tyre to Trebizond, of the Asiatic coast. The experience of six years at length persuaded the Persian monarch to renounce the conquest of Constantinople, and to specify the annual tribute of the ransom of the Roman empire,—a thousand talents of gold, a thousand talents of silver, a thousand silk robes, a thousand horses, and a thousand virgins. Heraclius subscribed to these ignominious terms. But the time and space which he obtained to collect those treasures from the poverty of the East were industriously employed in the preparation of a bold and desperate attack.’
“Chosroes inqoysej riwposys [pa] Asya and Afriqa. And ‘the riwpo empayr,’ pa that period, ‘was reduced to the walls of Constantinople, with the remnant of Greece, Italy, and Afriqa, 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 riwpo empayr,—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.’
“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.
«شاهی پارس آن ساراسنِ گمنام را خوار میشمرد و پیام آن مدّعیِ نبوّتِ مکّه را به ریشخند میگرفت. حتّی سرنگونیِ امپراتوری روم نیز برای محمّدیگری، یا برای پیشرفتِ مبلّغانِ مسلّحِ ساراسنیِ آن فریب، دری نمیگشود، هرچند پادشاهِ پارسیان و خاقانِ آوارها (جانشینِ آتیلا) بازماندههای پادشاهیهای قیصران را میان خود تقسیم کرده بودند. خسرو نیز خود فرو افتاد. پادشاهیهای پارس و روم توانِ یکدیگر را فرسودند. و پیش از آنکه شمشیری به دستِ آن پیامبرِ دروغین داده شود، از دستانِ کسانی که میتوانستند سیرِ او را بازدارند و قدرتش را درهم شکنند، شمشیر فرو کوبیده شد.»
“‘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.’
«Скипио мен Һаннибал заманынан бері, империяны құтқару үшін Ираклий жүзеге асырған істен де батыл әрекетке ешкім талпынған емес. Ол Қара теңіз бен Армения таулары арқылы қатерлі жолын барлап өтті, Парсының қақ жүрегіне дейін сұғына енді, әрі ұлы патшаның әскерлерін қансырап жатқан өз елін қорғауға кері шақыртты».
“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.’
«ᏂᏁᏫ ᎠᏍᎦᏯ ᎠᏓᏡᎬ ᎤᏍᏗ, ᎤᏣᏘ ᎠᎦᏘᏍᏔᏅ ᎤᏓᎴᏅᎯ ᎠᏍᎪᎯ ᏂᎦᎵᏍᎨ ᏌᏊ ᏱᏚᏟᏌᏅ ᎢᎪᎯ ᎤᏍᏗ, ᏔᎵᏚᎾᏁᎳ ᏧᏓᏂᏍᎨ ᎦᏓᏘᎾ, ᎾᏍᎩ ᏗᏓᎴᏂᎨ ᎠᎴ ᏗᏓᎳᏕᎨ ᎨᏒ ᏂᎦᎥ ᎤᏅᏒ, ᏆᏏᏯᏂ ᎨᏥᏂᎩᏒᎩ; ᎤᏣᏘ ᎢᎬᏱᏍᏗ ᏧᏂᏤᎵ ᎠᏂᏯᏫ ᎨᏥᏍᏛᏂᎸᎩ, ᎠᎴ ᎤᏂᏁᏤ ᎠᏂᏍᎦᏯ ᎤᏃᏒ ᎤᏂᏲᎱᏒ ᎤᏂᏍᎦᎢᎳᏁᎲ ᏒᎯ ᎤᏃᎸᎩ ᎠᏍᎦᏯ ᎠᏓᏡᎬ ᎤᏪᏅᎢ. ᎠᏏᎵᏯ ᏕᎦᏚᎲ ᎠᎴ ᎤᏂᏁᎸ ᎨᏒ ᎢᎬᏱᏱ ᏗᎨᏥᏍᏚᎩᏍᏔᏅᎩ ᎶᎻᏱ ᎠᏂᏍᎦᏯ.»
“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.
“Ang emperador sa Roma wala mapalig-on pinaagi sa mga pagpanakop nga iyang nahimo; ug sa mao rang panahon, ug pinaagi sa mao rang mga paagi, naandam ang usa ka dalan alang sa mga panon sa mga Saracen gikan sa Arabia, sama sa mga dulon gikan sa maong dapit, nga, samtang nagpatubo sa ilang pagpanaw sa mangitngit ug malimbongong tinoohan ni Mohammed, sa madali mikatap sa tibuok Persyanhon ug Romanhong emperyo.
“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.
«Бұл фактінің неғұрлым толық иллюстрациясын тілеу мүмкін болмас еді; мұны алдыңғы үзінділер алынған Гиббоннан келтірілген тараудың қорытынды сөздері береді. “Гераклийдің туы астында жеңімпаз әскер құрылғанымен, бұл табиғатқа жат күш салу олардың күшін шынықтырғаннан гөрі, сарқып тастағанға ұқсайды. Император Константинопольде не Иерусалимде салтанат құрып тұрған кезде, Сирия шекарасындағы бір белгісіз қала сарациндер тарапынан тоналды, әрі оны құтқаруға ілгерілеген кейбір жасақтарды олар қырып тастады,—егер бұл ұлы төңкерістің кіріспесі болмағанда, әдеттегі әрі болмашы ғана оқиға болар еді. Бұл қарақшылар Мұхаммедтің елшілері еді; олардың жанталасқан ерлігі шөлден шығып келді; әрі өз билігінің соңғы сегіз жылында Гераклий парсылардан қайтарып алған сол провинциялардың өзін арабтарға жоғалтты.”»
“‘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.’
«“اسمان تەقدىرىدە ياشامىغان، ئالدامچىلىق ۋە ھەددىدىن ئاشقان قىزغىنلىق روھى” يەر يۈزىگە قويۇپ بېرىلدى. تۈۋى يوق ھاڭنى ئېچىش ئۈچۈن پەقەت بىر ئاچقۇچلا كېرەك ئىدى، ئۇ ئاچقۇچ بولسا خۇسرەۋنىڭ قۇلاشى ئىدى. ئۇ مەككىدىكى نامسىز بىر پۇقرانىڭ خېتىنى مەسخىرە بىلەن يىرتىۋەتكەن ئىدى. ئەمما ئۆز «شۆھرەت يالقۇنى»دىن ھېچقانداق كۆز سىڭىپ كىرەلمەيدىغان «قاراڭغۇلۇق مۇنارى»غا غەرق بولغاندا، خۇسرەۋنىڭ نامى تۇيۇقسىز مۇھەممەدنىڭ نامى ئالدىدا ئۇنتۇلۇشقا يۈز تۇتتى؛ ھىلال بولسا يۇلتۇزنىڭ پاتىشىغىچە ئۆز چىقىشىنى كۈتۈپ تۇرغاندەك كۆرۈندى. خۇسرەۋ، پۈتۈنلەي مەغلۇپ بولۇپ، ئىمپېرىيىسىدىن ئايرىلغاندىن كېيىن، 628-يىلى ئۆلتۈرۈلدى؛ 629-يىل بولسا «ئەرەبىستاننىڭ پەتىھى» ۋە «مۇھەممەد ئەگەشكۈچىلىرىنىڭ رىم ئىمپېرىيىسىگە قارشى تۇنجى ئۇرۇشى» بىلەن بەلگىلەندى. «بەشىنچى پەرىشتە سۈرىنى چالدى، مەن بولسام بىر يۇلتۇزنىڭ ئاسماندىن يەرگە چۈشكەنلىكىنى كۆردۈم؛ ۋە ئۇنىڭغا تۈۋى يوق ھاڭنىڭ ئاچقۇچى بېرىلدى. ئۇ تۈۋى يوق ھاڭنى ئاچتى.» ئۇ يەرگە چۈشتى. رىم ئىمپېرىيىسىنىڭ كۈچى تۈگىگەن، شەرقنىڭ ئۇلۇغ پادىشاھى ئۆزىنىڭ قاراڭغۇلۇق مۇنارىدا ئۆلۈپ ياتقان ۋاقىتتا، سۇرىيە چېگرىسىدىكى نامسىز بىر شەھەرنىڭ تالان-تاراج قىلىنىشى «ئۇلۇغ بىر ئىنقىلابنىڭ مۇقەددىمىسى» بولدى. «تالانچىلار مۇھەممەدنىڭ ئەلچىلىرى ئىدى، ۋە ئۇلارنىڭ ساراڭلارچە جاسارىتى چۆلدىن باش كۆتۈردى.»»
“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.
«ማዕሙቕ ጕድጓድ።—ትርጉም እዚ ቃል ካብ ግሪኽኛ ክርከብ ይከኣል፤ እዚ ኸኣ “ዓሚቝ፡ መወዳእታ ዘይብሉ፡ ኣዝዩ ዓሚቝ” ተባሂሉ ይግለጽ፣ እንተኾነ ንዝኾነ ባድማ፣ ዝተዓነወ፣ ዘይተሓረሰ ቦታ ክውክል ይኽእል እዩ። ንምድሪ ኣብ ቀዳማይ ኵነታ ምድንጋርን ስርዓት ኣልቦነትን እውን ተጠቒሙላ እዩ። ዘፍ.1፡2። ኣብዚ ኣጋጣሚ እዚ ቃል ንዘይፍሉጥ ባድማታት ምድረ በዳ ዓረብ ብግቡእ ክውክል ይኽእል እዩ፤ ካብቲ ዶባታቱ ድማ ሰራዊት ሳራሴናት ከም መንጋ ኣንበጣ ወፂኦም እዮም። እቲ ውድቀት ኮስሮኤስ፡ ንጉሥ ፋርስ፡ ድማ መኽፈቲ እቲ ማዕሙቕ ጕድጓድ ከም ዝኾነ ብግቡእ ክውከል ይኽእል እዩ፣ ምኽንያቱ ንሱ ንሰዓብቲ መሓመድ ካብታ ዝተሓብአት ሃገሮም ክወፁ፣ እናተጠቕሙ ብሓውን ብሰይፍን እቲ መታለሊ ትምህርቶም ክዘርግሑ፣ ክሳዕ ጸልማቶም ኣብ ኵሉ ምብራቓዊ መንግሥቲ ዘርጊሖም ድማ መንገዲ ኣዳለወሎም።» ኡርያ ስሚዝ፣ 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.
ئەو سەرەتا بەلایەیە، کە پێنجەمین شیپورە، دەستپێکی جەنگی ئیسلام دژ بە ڕۆما دیاری دەکات، هەروەها شەڕێک نیشان دەدات لە نێوان ڕۆما و فارسدا کە تێیدا ڕۆما سەرکەوت، بەڵام لە ئەنجامی ئەوەدا هێزی سەربازی خۆی تا ئەو ئاستە بەکار هێنا کە نەیتوانی سەرهەڵدانی هێزی ئیسلامی ڕابگرێت. تایبەتمەندییە پێشبینییەکانی یەکەم بەلایە و دووەم بەلایە، تایبەتمەندییە پێشبینییەکانی سێیەم بەلایە دیاری دەکەن، و گرنگە کە دوو بەلایەی یەکەم وەک هێماکانی مێژووی سێیەم بەلایە بناسرێن، چونکە ئەو مێژووە ئەو ماوەیە نیشان دەدات کە تێیدا سەلماندنی سەد و چل و چوار هەزار دەستی پێ کرد، کە لە 11ی سێپتەمبەری 2001 دەستی پێ کرد. دوای ئەو مێژووە پێشبینییەی کە لە سێ ئایەتی یەکەمدا بە موحەممەد نمایەندەکراوە، ئایەتی چووارەم ئەبوبەکر ناساندن دەکات، یەکەمین سەرکردە دوای موحەممەد.
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.
တဖန် သူတို့အား မြေ၏မြက်ပင်ကိုလည်း မထိခိုက်စေရ၊ စိမ်းလန်းသောအရာတစ်စုံတစ်ခုကိုလည်း မထိခိုက်စေရ၊ အပင်တစ်ပင်ကိုလည်း မထိခိုက်စေရဘဲ၊ မိမိတို့နဖူးပေါ်၌ ဘုရားသခင်၏ တံဆိပ်မရှိသော လူတို့ကိုသာ ထိခိုက်စေရန် အမိန့်ပေးခံရ၏။ ဗျာဒိတ် ၉:၄။
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.
Amar a Abubakar inroꞌnang kadagiti mannubok ti Islam a mangaramid iti pannakailasin ti dua a kita dagiti managdaydayaw a adda idiay dagiti pagilian dagiti Romano iti dayta a tiempo. Ti maysa a klase ket dagiti Katoliko, nga addaan iti sumagmamano a relihiyoso nga orden a mangpukis iti likud ti uloda (ti tonsure), ken mangsalimetmet iti panagdayaw iti Domingo. Ti sabali a klase ket dagiti mangsalimetmet iti Sabado a maikapitopulo a lawas, ket ti Sabado isu ti sello ti Dios.
“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:—
«ከሙሐመድ ሞት በኋላ፣ በአ.ዓ. 632 በአቡበክር በመሪነት ተተካ፤ እርሱም ሥልጣኑንና መንግሥቱን በጥልቅ እንዳጸና በኋላ ወዲያውኑ ለአረብ ነገዶች የዙር ደብዳቤ ላከ፣ ከዚህም የሚከተለው ተቀንጭቦ ተወስዷል፦»
“‘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.’
«كەواتە کاتێک شەڕەکانی یەزدان دەکەن، وەک پیاوان خۆتان پیشان بدەن و پشت مەکەنەوە؛ بەڵام مەهێڵن سەرکەوتنەکەتان بە خوێنی ژنان و منداڵان پیس ببێت. هیچ دارخورماێک مەڕووخێنن و هیچ کێڵگەیەکی گەنم مەیسووتێنن. هیچ داری میوەبەرێک مەبڕن و هیچ زیانێک بە ئاژەڵ مەگەیەنن، تەنها ئەوانە نەبێت کە بۆ خواردن دەیانکوژن. کاتێک هەر پەیمانێک یان مەرجێک دەبەستن، پابەندی پێوە بن و وەک وشەتان چاک بن. هەروەها کاتێک دەڕۆن، هەندێک کەسی ئاینی دەدۆزنەوە کە لە دێرەکاندا بە دووری ژیان دەگوزەرێنن و ئاوا بۆ خزمەتکردنی خودا خۆیان تەرخان کردووە؛ ئەوان بە جێبهێڵن، نە ئەوان بکوژن و نە دێرەکانیان وێران بکەن. هەروەها جۆرێکی دیکە لە خەڵک دەدۆزنەوە کە سەر بە کەنیسەی شەیتانن و سەرەتاشیان تاشراوە؛ دڵنیابن کە کاسەسەریان دەشکێنن، و هیچ ئامانێکیان مەدەنێ تا یاخود ببن بە محەممەدی یان باج بدەن.»
“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.
“Ei jä prophetiijas nu historiejas sanīts, ka ty cylvieceigoku pavieliu izpilde beja tikpat rūpeigi īvāruota kai ta niknā pavāle; bet jīm tys beja tā pavāliegts. I ari īprīškejī ir vīneigīs noradieji, kūs Gibons pīraksteja kai Abubekra dūtūs nūrōdumūs vadūņim, kuru pienokums beja izdūt pavāles vysim saraceņu pulkim. Šīs pavāles tikpat skaidri atbiļst pravīcōjumam, it kai pats kalifs būtu dārbūjsīs zynomā, taišā pakļaušonā augstuokai pavālei par mirsteiga cylvāka pavāli; i, pošā izīšonys darbā cīneitīs pret Jēzus reliģeju i jeitys vītā izplateit muhammedānismu, jis atkōrtoja vusrdus, kūs beja pravīcōts Jēzus Kristus Atkluosmē, ka jis tūs sacējs.”
“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.
“ختم خدا در پیشانیهای ایشان.—در توضیحاتی که دربارهٔ باب ۷:۱–۳ دادهایم، نشان دادهایم که ختم خدا همان سَبَتِ فرمان چهارم است؛ و تاریخ نیز دربارهٔ این واقعیت خاموش نیست که در سراسر این دورهٔ تدبیر، نگاهبانانی برای سَبَتِ حقیقی وجود داشتهاند. اما در اینجا برای بسیاری این پرسش پدید آمده است که آن مردانی که در آن زمان ختم خدا را بر پیشانیهای خود داشتند و بدینسبب از ستم محمدی معاف شدند، چه کسانی بودند؟ خواننده این واقعیت را که پیشتر بدان اشاره شد، به یاد داشته باشد که در تمام این دورهٔ تدبیر کسانی بودهاند که ختم خدا را بر پیشانیهای خود داشتهاند، یا نگاهبانان آگاهِ سَبَتِ حقیقی بودهاند؛ و افزون بر آن، این نکته را نیز در نظر بگیرند که آنچه نبوت اظهار میدارد این است که حملات این قدرت ویرانگر تُرک متوجه ایشان نیست، بلکه متوجه طبقهای دیگر است. بدینسان، موضوع از هر دشواری آزاد میشود؛ زیرا این تمام چیزی است که نبوت در واقع بیان میکند. تنها یک طبقه از اشخاص بهطور مستقیم در متن منظور شدهاند؛ یعنی آنان که ختم خدا را بر پیشانیهای خود ندارند؛ و حفظ آنان که ختم خدا را دارند، فقط بهطور ضمنی مطرح شده است. بر این اساس، از تاریخ نمیآموزیم که هیچیک از ایشان در هیچیک از بلاهایی که ساراسِنها بر موضوعات نفرت خویش وارد آوردند، گرفتار شده باشند. آنان بر ضد طبقهای دیگر از مردمان مأمور شده بودند. و هلاکتی که قرار است بر این طبقه از مردمان وارد آید، نه در تقابل با حفظ مردمانی دیگر، بلکه فقط با حفظ میوهها و سبزیِ زمین قرار داده شده است؛ بدینگونه: «به علف و درختان و هیچ چیز سبز آسیبی مرسانید، بلکه فقط به طبقهای معین از مردمان.» و در تحقق این امر، ما با منظرهٔ شگفتِ لشکری از مهاجمان روبهرو هستیم که از چیزهایی در میگذرند که چنین لشکرهایی معمولاً نابود میکنند، یعنی چهره و فرآوردههای طبیعت؛ و در پیِ اجازهای که داشتند تا به آن مردمانی که ختم خدا را بر پیشانیهای خود نداشتند آسیب رسانند، جمجمههای گروهی از دینپیشگانِ تاجتراشیده را، که به کنیسهٔ شیطان تعلق داشتند، میشکافتند.”
“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.
“Anakaru renggana sangkep para wiku, utawi sane tiosan ring pamejahan Gréja Katulik Roma. Ring punika gegaman para Mohammedan kaarahang. Tur katingal ring titiang sareng sami yén wenten kasaluyuan sane pinih mateges, yening nenten sareng rancana, ring nganggén ngicenin pawarah ring ida dane pinaka wong sane nenten madue caping Ida Sang Hyang Widi ring bathuk ida dane; margi punika sami sareng gréja sane sampun ngrampas capinging ukum Ida Sang Hyang Widi, antuk nyuwek Sabat sane satya, miwah ngadegakang sane palsu ring panggantiné. Tur titiang sareng sami nenten ngartos, becik saking ramalan utawi saking sajarah, yén para janma sane kauningayang antuk Abubekr ring para pengikutné supaya aja ngaganggu ida dane, punika madue caping Ida Sang Hyang Widi, utawi mesthi dados umat Ida Sang Hyang Widi. Sira dane punika sapa, miwah antuk napi sabab ida dane katilar, kasaksian Gibbon sane cekak punika nenten nguningayang ring titiang sareng sami, miwah titiang sareng sami nenten madue margi sane lianan antuk nguningain; nanging titiang sareng sami madue sakancan alesan antuk pracaya yén tusing wenten saking ida dane sane madue caping Ida Sang Hyang Widi kanginahang, salanturnyan golongan sane tiosan, sane teges pisan nenten madue punika, kapatut kaidupang antuk pedang; miwah sareng punika rinincian ramalan punika kacumponin antuk akeh pisan.” 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 akakoshesha wafuasi wa Mohammed kuwa Ukhalifa baada ya kifo cha Mohammed; hivyo, ijapokuwa wao ni watu wawili tofauti wa kihistoria, wakichukuliwa pamoja wanawakilisha mwanzo wa ushuhuda wa Uislamu wa ole ya kwanza, na mtu wa kihistoria anayeashiria historia ya ole ya kwanza ni 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.
የሁለተኛው ወዮ ታሪክ በመጀመሪያው ወቅት፣ መሐመድ ሁለተኛ በ1453 ቆስጠንጢኖስን አሸነፈ። በ1449፣ እስልምናን የሚወክሉ አራት መላእክት ተፈቱ። የመጀመሪያው ወዮ መጀመሪያና ፍጻሜ በአንደኛውና በሁለተኛው መሐመድ እያንዳንዳቸው ምልክት ተደርጎባቸዋል። በትንቢታዊ መልኩ፣ የመጀመሪያው ወዮ ታሪክ መጀመሪያና ፍጻሜ የአልፋና ኦሜጋ ፊርማን ይሸከማል።
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.
Tigizay n uɣelluy wis sin yegber tirga n wakud n ukuẓ n lmalayekat, i d-yeskanen l’Islam i yellan ihi d-yettusreḥ, sakin d-yettwasekḥel ass n 11 Ɣuct 1840. Seg yimir-nni alamma d 22 Tuber 1844, asekkil n yimeḍqan n uḍebsi n yiwet n twacult d ukuẓ n mraw d ukuẓ n wagim yettwasebgen. Tigizay n uɣelluy wis sin tessebgen aserreḥ n l’Islam, ma d taggara-s tessebgen asekḥel n l’Islam. Uɣelluy amezwaru akked wis sin, ssenfaren-d ticraḍ tirgawin tusdidin i yesdukklen tizewwura-nsen ɣer taggariyin-nsen.
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.
Ii ibinyago bibiri bya mbere bigomba gushyirwa kimwe hejuru y’ikindi, “umurongo ku wundi murongo,” kugira ngo hamenyekane ikinyago cya gatatu. Kimwe mu biranga ubuhanuzi kigaragazwa n’abahamya babiri ba mbere b’Islamu ni uko bahagarariye igihe cyihariye kirangwa n’itangiriro n’iherezo bifite ikimenyetso cya Alufa na Omega. Kandi bafite n’ikimenyetso cya kabiri, kuko itangiriro ry’ikinyago cya mbere rigaragaza gushyirwaho ikimenyetso ku bwoko bw’Imana, kandi iherezo ry’ikinyago cya kabiri na ryo rikagaragaza gushyirwaho ikimenyetso ku bwoko bw’Imana.
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.
ਵਹਿਗੁਰੂ ਦੀ ਬਾਣੀ ਵਿੱਚ ਉਲੇਖਿਤ ਤੀਜੀ ਹਾਏ ਤਦ ਆਈ ਜਦ ਇਸਲਾਮ ਨੇ ਅਚਾਨਕ ਅਤੇ ਅਣਅਪੇਖਿਤ ਢੰਗ ਨਾਲ ਪ੍ਰਕਾਸ਼ ਦੀ ਪੁਸਤਕ ਅਧਿਆਇ ਤੇਰਾਂ ਦੇ ਧਰਤੀ ਵਾਲੇ ਪਸ਼ੂ ਉੱਤੇ ਹਮਲਾ ਕੀਤਾ, ਅਤੇ ਇਸ ਤਰ੍ਹਾਂ ਮੁਹਰ ਲਗਾਏ ਜਾਣ ਦੇ ਸਮੇਂ ਦੀ ਸ਼ੁਰੂਆਤ ਹੋਈ। ਇਕ ਲੱਖ ਚੁਆਲੀ ਹਜ਼ਾਰਾਂ ਉੱਤੇ ਮੁਹਰ ਲਗਾਏ ਜਾਣ ਦਾ ਸਮਾਂ ਜਲਦੀ ਆਉਣ ਵਾਲੇ ਐਤਵਾਰ ਦੇ ਕਾਨੂੰਨ ‘ਤੇ ਸਮਾਪਤ ਹੁੰਦਾ ਹੈ, ਅਤੇ ਉਸ ਧਰਮਤਿਆਗ ਦੇ ਪ੍ਰਤੀਉੱਤਰ ਵਜੋਂ ਰਾਸ਼ਟਰੀ ਧਰਮਤਿਆਗ ਤੋਂ ਬਾਅਦ ਰਾਸ਼ਟਰੀ ਨਾਸ ਆਉਂਦਾ ਹੈ। ਜਿਵੇਂ ਬੁੱਤਪਰਸਤ ਰੋਮ ਅਤੇ ਪਾਪਾਈ ਰੋਮ ਵਿੱਚ ਇਸ ਦੀ ਪ੍ਰਤੀਕਾਤਮਕ ਰੂਪ-ਰੇਖਾ ਦਿੱਤੀ ਗਈ ਸੀ, ਤਿਵੇਂ ਰਾਸ਼ਟਰੀ ਨਾਸ ਪਰਮੇਸ਼ੁਰ ਦੇ ਤੁਰਹੀ-ਨਿਆਂਵਾਂ ਰਾਹੀਂ ਪੂਰਾ ਕੀਤਾ ਜਾਂਦਾ ਹੈ। ਤਿੰਨ ਹਾਏਆਂ ਤੁਰਹੀਆਂ ਵੀ ਹਨ। ਤੀਜੀ ਹਾਏ ਦਾ ਇਸਲਾਮ ਜਲਦੀ ਆਉਣ ਵਾਲੇ ਐਤਵਾਰ ਦੇ ਕਾਨੂੰਨ ਦੇ ਸਮੇਂ ਸੰਯੁਕਤ ਰਾਜ ਵਿੱਚ, ਜਦ ਇਕ ਲੱਖ ਚੁਆਲੀ ਹਜ਼ਾਰਾਂ ਉੱਤੇ ਮੁਹਰ ਲਗਾਏ ਜਾਣ ਦਾ ਸਮਾਂ ਸਮਾਪਤ ਹੋਵੇਗਾ, ਫਿਰ ਇੱਕ ਵਾਰ ਅਚਾਨਕ ਅਤੇ ਅਣਅਪੇਖਿਤ ਢੰਗ ਨਾਲ ਪ੍ਰਹਾਰ ਕਰੇਗਾ। ਉਸ ਸਮੇਂ ਦੀ ਪੂਰਵਛਾਇਆ ਪਹਿਲੀ ਹਾਏ ਦੇ ਸ਼ੁਰੂਆਤੀ ਸਮੇਂ ਦੁਆਰਾ ਵੀ ਦਿੱਤੀ ਗਈ ਹੈ, ਅਤੇ ਦੂਜੀ ਹਾਏ ਦੇ ਸਮਾਪਤੀਕਾਲ ਦੁਆਰਾ ਵੀ।
We will continue this study in the next article.
Ayaṅga qillqatanpi kay yachayta qatiqkama risaqku.
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.
Y Saraqa Hagar Misrqankur warminta, kaasi ay u dhashay Abraham, oo jeesjeesaya. Sidaas daraaddeed waxay ku tidhi Abraham, Addoontan iyo wiilkeeda dibadda u saar; waayo, wiilka addoontan ma uu dhaxli doono wiilkayga Isxaaq la jirkiis. Oo waxaasu aad bay ugu murugoodeen indhaha Abraham wiilkiisa aawadiis. Markaasaa Ilaah ku yidhi Abraham, Yaanay kuugu murugoon indhahaaga wiilka iyo addoontaada aawadood; wax kasta oo Sara kuu tidhaahdo codkeeda maqal; waayo, Isxaaq baa farcankaaga loogu yeedhi doonaa. Oo weliba wiilka addoonta quruun baan ka dhigi doonaa, maxaa yeelay, isagu waa farcankaaga. Markaasaa Abraham aroortii hore kacay, oo wuxuu qaatay kibis iyo dhalo biyo ah, oo wuxuu siiyey Hagar, isagoo garabkeeda saaray, iyo wiilkiina, dabadeedna wuu diray; iyaduna way tagtay, oo waxay ku dhex wareegtay cidlada Bi’ershebac. Biyihiina way ka dhammaadeen dhaladii, markaasay wiilkii geedaha yaryar middood hoosteeda ku ridday. Oo way tagtay, oo meel ka soo hor jeedda isaga ka fadhiisatay meel fog oo qiyaastii fallaadh-tuur le’eg; waayo, waxay tidhi, Yaanan arkin dhimashada wiilka. Sidaasay meel ka soo hor jeedda isaga uga fadhiisatay, codkeediina kor bay u qaadday oo ooyday. Markaasaa Ilaah maqlay codkii wiilka; oo malaa’igtii Ilaah ayaa samada uga yeedhay Hagar, oo ku tidhi, Maxaa ku haya, Hagar? Ha cabsan; waayo, Ilaah baa maqlay codkii wiilka meesha uu joogo. Kac, wiilka kor u qaad, oo gacanta ku hay; waayo, quruun weyn baan ka dhigi doonaa. Markaasaa Ilaah indhaheedii furay, oo waxay aragtay ceel biyo ah; markaasay tagtay, oo dhaladii biyo ka buuxisay, wiilkiina way waraabisay. Oo Ilaah baa wiilka la jiray; wuuna koray, oo cidlada ayuu degay, oo qaansoley buu noqday. Bilowgii 21:9–20.