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.
Nan istwa pwofetik premye Malè a, chèf ki te swiv Mohammed la se te Abu Bakr Abdullah ibn Abi Quhafa, bèlpè Mohammed. N ap refere a li kòm Abubakar. Ni li menm ni Mohammed yo mansyone nan premye kat vèsè yo. Abubakar te premye chèf islamik apre Mohammed, e istwa a anrejistre yon lòd li te bay sòlda li yo, ki reprezante nan katriyèm vèsè chapit nèf Revelasyon an. Lòd sa a reprezante pwosesis sele a ki te kòmanse lè twazyèm malè a te rive, ki te tou Setyèm Twonpèt la, ki te tou rive twazyèm zanj lan.
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.
Epi senkyèm zanj lan kònen twonpèt li, epi mwen wè yon zetwal ki te tonbe sot nan syèl la rive sou tè a; epi yo te ba li kle twou san fon an. Epi li louvri twou san fon an; epi yon lafimen monte soti nan twou a, tankou lafimen yon gwo fou; epi solèy la ak lè a te vin fè nwa poutèt lafimen twou a. Epi krikèt sòti nan lafimen an sou tè a: epi yo te ba yo pouvwa, menm jan eskòpyon tè yo gen pouvwa. Epi yo te bay yo lòd pou yo pa fè zèb tè a, ni okenn bagay vèt, ni okenn pyebwa mal; men sèlman moun sa yo ki pa gen sele Bondye a sou fwon yo. Revelasyon 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:
“Etwal” ki te tonbe sot nan syèl la se te Mohammed, ki te kòmanse ministè li nan ane 606. Yo te bay Mohammed yon “kle” ki te pou “louvri” “twou san fon an,” sa ki te pèmèt “lafimen” fè “solèy la ak lè a” vin fè nwa, epi fè parèt “krikèt” yo, yo menm yo te resevwa “pouvwa” tankou pouvwa “eskòpyon” yo. Kle a te yon batay militè ki te pwodui feblès nan fòs militè Women yo, konsa li te pèmèt leve lagè Islam lan. Twou san fon an se yon senbòl Arabi, kote Islam te pran nesans, epi lafimen an te reprezante fo relijyon Islam lan ki te gen pou l gaye sou tout tè a epi pran menm jewografi a ke bann krikèt yo ki travèse nò Afrik, sid Ewòp, ak Arabi konn anvayi. Krikèt yo se yon senbòl Islam, epi pouvwa, nan sans pwofetik, reprezante pouvwa militè. Pouvwa yo te dwe tankou pouvwa eskòpyon, ki frape san avètisman. Uriah Smith deklare:
“A star fell from heaven unto the earth; and to him was given the key of the bottomless pit.
“Yon zetwal tonbe soti nan syèl la rive sou tè a; e yo te ba li kle twou san fon an.”
“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.’. ..
“Pandan monak Pès la t ap medite sou mèvèy atizay li ak pouvwa li, li resevwa yon lèt ki soti nan men yon sitwayen Mek ki pa t gen renome, k ap envite l rekonèt Mohammed kòm apot Bondye a. Li rejte envitasyon an, epi li chire lèt la. ‘Se konsa menm,’ pwofèt arab la te deklare, ‘Bondye pral chire wayòm nan, epi rejte siplikasyon Chosroes la.’ Mohammed, ki te plase sou fwontyè de anpi sa yo nan Lès la, t ap obsève ak yon kè kontan sekrè pwogrè destriksyon youn t ap fè lòt; epi nan mitan triyonf Pès yo li pran odas pou l predi ke, anvan anpil ane pase, viktwa t ap retounen ankò anba banyè Women yo. ‘Nan moman yo di prediksyon sa a te bay la, pa t gen okenn pwofesi ki te ka sanble pi lwen ak akonplisman li, paske douz premye ane rèy Heraclius yo te anonse disolisyon anpi a ki t ap pwoche.’...”
“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.’
“Kowoz te soumèt sa ki te byen Women yo nan Azi ak Afrik. Epi, nan epòk sa a, ‘anpi women an’ ‘te vin redui jis rive nan miray Konstantinòp yo, ansanm ak rès Lagrès, Itali, ak Afrik, epi kèk vil maritim, depi Tir rive Trebizonn, sou kòt Azi a. Eksperyans sis ane yo finalman te konvenk monak Pès la pou l renonse konkèt Konstantinòp la, epi pou l presize tribi anyèl la kòm ranson anpi women an,—mil talan lò, mil talan ajan, mil wòb swa, mil chwal, ak mil jennfi. Erakliyis te dakò ak kondisyon imilyan sa yo. Men, tan ak espas li te jwenn pou ranmase trezò sa yo nan povrete Lès la, yo te sèvi avè l avèk anpil dilijans nan preparasyon yon atak odasye ak dezespere.”
“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.
“Wa Pès la te meprize Sarrasen ki te san renon an, e li te pran an derizyon mesaz sa pretann prophet La Mecque la. Menm ranvèsman lanpiwòm Wòm nan pa t ap louvri yon pòt pou mohamedanis la, ni pou pwogrè pwopagatè ame sarasen yo pou yon enposti, menm si monak Pès yo ak chagan Avar yo (siksesè Attila) te divize ant yo rès wayòm Seza yo. Chosroes li menm tonbe. Monachi pèsik ak womèn yo te fin epwize fòs youn lòt. E anvan yo te mete yon nepe nan men fo pwofèt la, yo te frape l soti nan men sila yo ki ta fè baryè devan karyè li e kraze pouvwa li.”
“‘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.’
“‘Depi nan jou Scipio ak Hannibal, pa gen okenn antrepriz ki te pi odasye pase sa Heraclius te reyalize pou delivrans anpi a. Li te trase chemen danjere li atravè Lanmè Nwa a ak mòn Ameni yo, li te pèse jouk nan kè Pès la, epi li te rele lame gwo wa a tounen pou defann peyi yo ki t ap senyen an.’”
“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.’
“Nan batay Niniv la, ki te mennen avèk gwo feròs depi granmaten jouk onzyèm èdtan an, yo pran vennuit drapo nan men Pès yo, san konte sa ki te ka kase oswa chire; yo masakre pi gwo pati nan lame yo an moso, epi moun ki te genyen yo, pandan yo t ap kache pwòp pèt pa yo, pase lannuit la sou chan batay la. Vil ak palè Asiri yo te louvri pou premye fwa devan Women yo.”
“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.
“Anperè women an pa t vin pi fò grasa konkèt li te reyalize yo; epi an menm tan an, epi pa menm mwayen an, yon chemen te prepare pou foul moun Sarazen ki soti Arabi, tankou krikèt ki soti nan menm rejyon an, e ki, pandan yo t ap gaye sou pasaj yo kwayans mahometàn ki fè nwa e ki twonpe, byen vit kouvri toude anpi Pès la ak anpi women an.
“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.
“Yo pa t kapab swete yon ilistrasyon ki pi konplè sou reyalite sa a pase sa ki bay nan dènye pawòl chapit Gibbon lan, kote ekstrè ki vin anvan yo te pran. ‘Malgre yo te fòme yon lame viktorye anba drapo Heraclius, efò ki pa t natirèl sa a sanble li te fin epwize fòs yo olye li te devlope yo. Pandan anperè a t ap triyonfe Konstantinòp oubyen Jerizalèm, Sarazen yo te piye yon ti vil ki pa t gen renon sou fwontyè Siri, epi yo te koupe an moso kèk twoup ki te avanse pou pote l sekou,—yon evènman òdinè e san gwo enpòtans, si li pa t prelid yon gwo revolisyon. Vòlè sa yo se te apot Mohammed yo; kouraj demans yo a te sòti nan dezè a; epi nan dènye uit ane rèy li a, Heraclius te pèdi bay Arab yo menm pwovens li te delivre anba men Pès yo.
“‘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.’
«“Lespri fwod ak antouzyasm, ki kote l pa t nan syèl yo,” te lage sou latè. Pwi san fon an pa t bezwen anyen lòt pase yon kle pou l louvri li, e kle sa a se te tonbe Chosroes la. Avèk mepri li te chire lèt yon sitwayen fènwa nan Lamek. Men lè, soti nan “eklè glwa” pa li a, li te plonje nan “gwo kay fènwa” kote okenn je pa t kapab penetre, non Chosroes te gen pou l pase toudenkou nan bliye devan non Mohammed; epi kwasan an te sanble sèlman ap tann leve pa li jiskaske zetwal la tonbe. Chosroes, apre defèt total li ak pèt anpi li, te asasinen nan ane 628; epi ane 629 la make pa “konkèt Arabi,” ak “premye lagè Mohammedan yo kont anpi women an.” “E senkyèm zanj lan kònen twonpèt li, epi mwen wè yon zetwal tonbe sot nan syèl la vini sou latè; epi yo te ba li kle pwi san fon an. Epi li louvri pwi san fon an.” Li te tonbe sou latè. Lè fòs anpi women an te fin epwize, e gwo wa Lès la te kouche mò nan gwo kay fènwa li a, piyaj yon vil fènwa sou fwontyè Siri te “prelid yon gwo revolisyon.” “Vòlè yo te apot Mohammed yo, e kouraj foli yo te sòti nan dezè a.”»
“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.
“Twou San Fon an.—Sans tèm sa a kapab aprann nan lang grèk la, kote yo defini li kòm ‘fon, san fon, pwofon,’ e li kapab refere ak nenpòt kote ki vid, dezole, e ki pa kiltive. Yo aplike li ak latè nan eta orijinal li nan dezòd. Jen. 1:2. Nan ka sa a, li kapab, avèk anpil apwopriyeté, refere ak dezè enkoni Arabi a, sou fwontyè pa li yo kote òd Sarazen yo te sòti tankou bann krikèt. E tonbe Chosroes, wa Pès la, kapab byen reprezante kòm ouvèti twou san fon an, paske sa te prepare chemen an pou disip Mohammed yo sòti nan peyi fènwa yo a, epi gaye doktrin twonpè yo avèk dife ak nepe, jouk yo te fin gaye fènwa pa yo sou tout anpi Lès la.” 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.
Premye malè a, ki se senkyèm twonpèt la, idantifye kòmansman lagè Islam lan kont Wòm, epi li idantifye yon batay ant Wòm ak Pès kote Wòm te genyen; men, pandan li t ap fè sa, li te depanse fòs militè li nan yon mezi konsa ke li pa t kapab anpeche leve pouvwa Islamik la. Karakteristik pwofetik premye malè a ak dezyèm malè a idantifye karakteristik pwofetik twazyèm malè a, e li enpòtan pou rekonèt de premye malè yo kòm senbòl istwa twazyèm malè a, paske istwa sa a reprezante peryòd sele san karant-kat mil yo, ki te kòmanse 11 septanm 2001. Apre istwa pwofetik Mohammed reprezante nan twa premye vèsè yo, vèsè kat la prezante Abubakar, premye dirijan apre Mohammed.
And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. Revelation 9:4.
Epi yo te ba yo lòd pou yo pa fè zèb latè a okenn mal, ni okenn bagay vèt, ni okenn pyebwa; men sèlman moun sa yo ki pa gen sele Bondye a sou fwon yo. Revelasyon 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.
Kòmandman Abubakar la te enstwi vanyan sòlda islamik yo pou yo fè yon distenksyon ant de kalite adoratè ki te egziste nan teritwa women yo nan epòk sa a. Yonn nan kategori yo se te Katolik yo, ki te gen kèk òd relijye kote yo te kale dèyè tèt yo (tonsir la), epi yo te pratike adorasyon dimanch. Lòt kategori a se te moun ki te respekte Saba setyèm jou a, epi Saba a se sele Bondye.
“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:—
“Apre lanmò Mohammed, se Abubekr ki te pran plas li nan kòmandman an, nan ane 632 aprè Jezikri; e le pli vit li te fin byen tabli otorite li ak gouvènman li, li voye yon lèt sikilè bay branch fanmi Arabi yo, kote sa ki vin apre a se yon ekstrè:—”
“‘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.’
« Quand vous combattez les combats du Seigneur, conduisez-vous en hommes, sans tourner le dos ; mais que votre victoire ne soit pas souillée du sang des femmes et des enfants. Ne détruisez aucun palmier, et ne brûlez aucun champ de blé. N’abattez aucun arbre fruitier, et ne faites aucun mal au bétail, sinon à ceux que vous tuez pour vous nourrir. Lorsque vous concluez quelque alliance ou quelque convention, tenez-vous-y, et que votre parole soit fidèle. Et sur votre route, vous trouverez des personnes religieuses qui vivent retirées dans des monastères et se proposent de servir Dieu de cette manière ; laissez-les en paix, et ne les tuez point, ni ne détruisez leurs monastères. Et vous trouverez une autre sorte de gens qui appartiennent à la synagogue de Satan, qui ont la tonsure ; veillez à leur fendre le crâne, et ne leur accordez aucun quartier jusqu’à ce qu’ils se fassent mahométans ou paient tribut. »
“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.
“Li pa di nan pwofesi ni nan istwa ke enjonksyon ki te pi imen yo te obeyi avèk menm skripil ak manda feròs la; men se konsa yo te kòmande yo. E sa ki vini anvan yo se sèl enstriksyon Gibbon rapòte kòm sa Aboubekr te bay chèf yo, ki devwa yo te bay lòd bay tout lame Sarazen yo. Lòd yo ann akò, nan menm presizyon distenktif la, ak prediksyon an, tankou si kalif la menm t ap aji nan obeyisans rekonèt, menm jan ak obeyisans dirèk, anvè yon manda ki pi wo pase pa moun mòtèl; e nan menm zak li t ap soti al goumen kont relijyon Jezi a, epi pou l pwopaje Mahometanis nan plas li, li te repete pawòl yo ke li te predi nan Revelasyon Jezi Kris la ke li t ap di yo.”
“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.
“So Bondye a sou fwon yo.—Nan remak sou chapit 7:1–3, nou te montre ke so Bondye a se Saba katriyèm kòmandman an; e listwa pa rete bèbè sou lefèt ke te gen moun ki t ap obsève vrè Saba a pandan tout dispansasyon sa a kounye a. Men kestyon an leve isit la pou anpil moun: kiyès mesye sa yo ki, nan moman sa a, te gen so Bondye a sou fwon yo, e ki, poutèt sa, te vin egzante anba opresyon Mohammedan an? Se pou lektè a sonje lefèt, nou deja te fè alizyon a li, ke pandan tout dispansasyon sa a te gen moun ki te gen so Bondye a sou fwon yo, oswa ki te obsèvatè entèlijan vrè Saba a; epi se pou yo konsidere tou ke sa pwofesi a deklare se ke atak pouvwa Tik devastatè sa a pa t dirije kont yo, men kont yon lòt klas. Konsa, sijè a libere anba tout difikilte; paske se tout sa pwofesi a vrèman deklare. Se yon sèl klas moun tèks la mete dirèkteman devan je nou; sètadi, moun ki pa gen so Bondye a sou fwon yo; epi prezèvasyon moun ki gen so Bondye a antre ladan l sèlman pa enplikasyon. An konsekans, nou pa aprann nan listwa ke okenn nan moun sa yo te enplike nan kalamite Sarasen yo te fè tonbe sou objè rayisman yo. Yo te resevwa manda kont yon lòt klas moun. E destriksyon ki t ap vini sou klas moun sa a pa mete an kontras ak prezèvasyon lòt moun, men sèlman ak sa zèb, pyebwa, ak tout vètiti tè a; konsa: Pa fè zèb la, pyebwa yo, ni okenn bagay vèt mal, men sèlman yon sèten klas moun. E nan akonplisman an, nou gen etranj espektak yon lame anvayisè k ap epanye bagay lame konsa konn detwi nòmalman, sètadi, fas ak pwodiksyon lanati; epi, an konfòmite ak pèmisyon yo te resevwa pou fè moun sa yo ki pa t gen so Bondye a sou fwon yo mal, yo t ap fann zo tèt yon klas relijye ak tèt rase, ki te fè pati sinagòg Satan an.”
“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.
“San dout, sa yo te yon kategori mwàn, oswa kèk lòt branch Legliz Katolik Women an. Se kont yo zam Mohammeden yo te dirije. E li sanble nou genyen yon apwopriyetè espesyal, si se pa menm yon plan entansyonèl, nan lefèt ke yo dekri yo kòm sila yo ki pa t gen sele Bondye a sou fwon yo; paske se jisteman legliz sa a ki te vòlè lalwa Bondye a sele li, lè li te rache vrè Saba a, epi li te mete yon fo ranplasan nan plas li. E nou pa konprann, ni dapre pwofesi a ni dapre listwa, ke moun sa yo Abubekr te bay disip li yo lòd pou yo pa twouble yo, te an posesyon sele Bondye a, oswa yo te nesesèman fòme pèp Bondye a. Ki moun yo te ye, e pou ki rezon yo te epanye yo, temwayaj mèg Gibbon lan pa fè nou konnen sa, e nou pa gen okenn lòt mwayen pou nou konnen sa; men nou gen tout rezon pou nou kwè ke pa youn nan sila yo ki te gen sele Bondye a pa t maltrete, tandiske yon lòt kategori, ki klèman pa t genyen li, te pase nan lam nepe a; e konsa detay espesifik pwofesi a yo jwenn yon akonplisman abondan.” 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.
Apre lanmò Mohammed, Abubakar te rasanble disip Mohammed yo nan yon Kalifa; konsa, menm si yo se de pèsonaj istorik diferan, lè yo konsidere yo ansanm yo reprezante kòmansman temwayaj Islam nan premye malè a, epi pèsonaj istorik ki make istwa premye malè a se 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.
Nan kòmansman istwa dezyèm malè a, Mohammed II te pran Konstantinòp an 1453. An 1449, kat zanj, ki t ap reprezante Islam, te lage. Kòmansman ak fen premye malè a make pa yon Mohammed, premye a ak dezyèm nan, respektivman. Nan sans pwofetik, kòmansman ak fen istwa premye malè a pote siyati Alfa ak Omega.
The beginning of the second woe includes a time prophecy of four angels, who represent Islam who were then loosed, and then restrained on August 11, 1840. From that point until October 22, 1844, the sealing of the one hundred and forty-four thousand is illustrated. The beginning of the second woe identifies the loosing of Islam, and the ending marks the restraining of Islam. Both the first and second woe have precise prophetic markers tying their beginnings to the endings.
Kòmansman dezyèm malè a gen ladan l yon pwofesi tan konsènan kat zanj, ki reprezante Islam, ki te lage nan epòk sa a, epi ansuit yo te mete anba restriksyon nan dat 11 out 1840. Depi pwen sa a jouk rive 22 oktòb 1844, sele san karannkat mil yo ilistre. Kòmansman dezyèm malè a idantifye lage Islam, epi fen an make restriksyon Islam. Ni premye malè a ni dezyèm malè a gen makè pwofetik presi ki mare kòmansman yo ak fen yo.
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.
De premye malè yo dwe poze youn sou lòt, “liy sou liy,” pou yo ka idantifye twazyèm malè a. Youn nan karakteristik pwofetik yo idantifye pa de premye temwen Islam yo se ke yo reprezante yon peryòd tan presi ki make kòmansman ak fen an avèk siyati Alfa ak Omega. Yo genyen tou yon dezyèm siyati, paske kòmansman premye malè a idantifye sele pèp Bondye a, epi fen dezyèm malè a, li menm tou, idantifye sele pèp Bondye a.
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.
Twazyèm malè a te rive lè Islam te atake bèt tè a nan Revelasyon trèz la sanzatann e san avètisman, konsa li te kòmanse peryòd sele a. Sele san karant-kat mil yo fini nan lwa dimanch k ap vini byento a, epi kòm repons a apostazi sa a, apostazi nasyonal la suiv pa destriksyon nasyonal. Jan sa te tipifye avèk Wòm payen ak Wòm papal la, destriksyon nasyonal la akonpli pa jijman twonpèt Bondye yo. Twa malè yo se twonpèt tou. Islam twazyèm malè a va frape ankò sanzatann e san avètisman sou lwa dimanch k ap vini byento a nan Etazini, lè peryòd sele san karant-kat mil yo fini. Peryòd sa a te tipifye pa peryòd kòmansman premye malè a, epi tou pa peryòd fen dezyèm malè a.
We will continue this study in the next article.
N a kontinye etid sa a nan atik kap vini an.
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.
E Sara te wè pitit gason Aga, Ejipsyèn nan, li te fè pou Abraram nan, ap pase l nan betiz. Se poutèt sa li di Abraram: Chase sèvant sa a ak pitit gason li a; paske pitit gason sèvant sa a p ap eritye ansanm ak pitit gason pa m nan, sa vle di Izarak. Bagay la te fè Abraram anpil lapenn poutèt pitit gason li an. Men Bondye di Abraram: Pa kite sa fè ou lapenn poutèt ti gason an, ni poutèt sèvant ou a; nan tout sa Sara di ou, koute vwa li; paske se nan Izarak yo pral rele desandans ou. Epi m ap fè pitit gason sèvant la tou tounen yon nasyon, paske li se desandans pa w. Abraram leve granmaten, li pran pen ak yon bokal dlo, li bay Aga yo, li mete yo sou zepòl li, ansanm ak pitit la, epi li voye l ale; li pati, li t ap moute-desann nan dezè Bècheba. Lè dlo ki te nan bokal la fini, li lage pitit la anba youn nan touf bwa yo. Apre sa, li ale, li chita anfas li byen lwen, anviwon yon distans kout banza; paske li te di: M pa vle wè lanmò pitit la. Li chita anfas li, li leve vwa li, li kriye. Bondye tande vwa ti gason an; epi zanj Bondye a rele Aga soti nan syèl la, li di li: Kisa ou genyen, Aga? Ou pa bezwen pè; paske Bondye tande vwa ti gason an kote li ye a. Leve, pran ti gason an, kenbe l nan men ou; paske m ap fè l tounen yon gwo nasyon. E Bondye louvri je l, li wè yon pi dlo; li ale, li plen bokal la ak dlo, epi li bay ti gason an bwè. Bondye te avèk ti gason an; li grandi, li rete nan dezè a, e li vin tounen yon tirè ak banza. Jenèz 21:9–20.