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.

Mu mateka y’ubuhanuzi yerekeye ishyano rya mbere, umuyobozi wakurikiye Mohammed yari Abu Bakr Abdullah ibn Abi Quhafa, umukwe wa Mohammed. Tuzajya tumwita Abubakar. We na Mohammed bombi bavugwa mu mirongo ine ya mbere. Abubakar ni we wari umutegetsi wa mbere wa Kisilamu nyuma ya Mohammed, kandi amateka yandika itegeko yahaye abasirikare be, ari ryo rigereranywa mu murongo wa kane w’Ibyahishuwe igice cya cyenda. Iryo tegeko rigereranya umurimo wo gushyirwaho ikimenyetso watangiye igihe ishyano rya gatatu ryageraga, na ryo rikaba ryari Impanda ya Karindwi, kandi na ryo rikaba ryari ukuza kwa marayika wa gatatu.

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.

Na malayika wa tano akapiga tarumbeta, nami nikaona nyota imeanguka kutoka mbinguni hata juu ya nchi; naye akapewa ufunguo wa shimo lisilo na mwisho. Akalifungua shimo lisilo na mwisho; na moshi ukapanda kutoka shimoni, kama moshi wa tanuru kubwa; jua na anga vikatiwa giza kwa sababu ya moshi wa shimoni. Na katika ule moshi wakatoka nzige juu ya nchi; nao wakapewa uwezo, kama nge wa nchi walivyo na uwezo. Wakaamriwa wasidhuru majani ya nchi, wala kitu chochote kilicho kibichi, wala mti wo wote; ila watu wale tu wasio na muhuri wa Mungu katika vipaji vya nyuso zao. Ufunuo 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:

لەبارەی ئەو “ئەستێرە”یەی کە لە ئاسمانەوە کەوت، ئەو محەممەد بوو کە خزمەتگوزاریی خۆی لە ساڵی 606 دەست پێ کرد. بە محەممەد “کلیل”ێک درا کە دەبوو “بیكاتەوە”ی “بیرە بێ‌بنەکە” بۆ ئەوەی “دووکەڵ” “خۆر و هەوا” تاریک بکات، و “کەڵەشێر”ەکان دەرخات کە “دەسەڵات”یان پێ درابوو وەک دەسەڵاتی “دووپشک.” ئەو کلیڵە شەڕێکی سەربازی بوو کە لاوازییەک لە هێزی سەربازیی ڕۆمانەکاندا بەرهەم هێنا، وەک ئەوەی ڕێگا بۆ سەرهەڵدانی جەنگاوی ئیسلام بکرێتەوە. ئەو بیرە بێ‌بنەکە هێمای عەرەبستانە، زێدگەی ئیسلام، و ئەو دووکەڵە نوێنەری ئایینی درۆی ئیسلام بوو کە دەبوو لەسەر زەوی بڵاوبێتەوە و دەستبەسەردا بگرێت بەمان هەر جوگرافیایەی کە هێرشە کۆمەڵە کەڵەشێرەکان دەیبەنەوە بەسەر ئەفریقای باکوور، ئەوروپای باشوور و عەرەبستاندا. ئەو کەڵەشێرانە هێمای ئیسلامن، و دەسەڵات بە شێوەی پێشبینیانە نوێنەری دەسەڵاتی سەربازییە. دەسەڵاتیان دەبوو وەک دووپشک بێت، کە بە ناگەهانی لێدەدات. یوریا سمیس دەڵێت:

“A star fell from heaven unto the earth; and to him was given the key of the bottomless pit.

“Nyenyezi yikawa kufuma mwikolu kuya pe sonde; ndipo kwa iyo kukapika fungulo ya chijibiji chambula musango.”

“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.’. ..

“Muajemi ywa Pasiya hʉ xʉ kʉwaza ajaibʉ za sanaa yakwe na uwezo wakwe, akapokea waraka kuhuma kwa raia mnyonge wa Meka, yʉ kʉmwalika amkiri Muhammadi kuwa mtume wa Mʉngʉ. Akaukataa mwaliko, na akauchana waraka. ‘Ndivyo hivyo,’ akasema kwa sauti nabii wa Kiarabu, ‘Mʉngʉ ataichana falme, na atalikataa ombi la Chosroes.’ Akiwa amewekwa mpakani pa himaya hizi mbili za Mashariki, Muhammadi akautazama kwa furaha ya siri mwendo wa maangamizo yao ya kila mmoja kwa mwenzake; na katikati ya ushindi wa Wapasiya akathubutu kutabiri kwamba, kabla miaka mingi haijapita, ushindi utarudi tena kwa bendera za Warumi. ‘Wakati ambapo unabii huu wasemekana ulipotolewa, hapangekuwapo unabii ulioonekana kuwa mbali zaidi na kutimizwa kwake, kwa kuwa miaka kumi na miwili ya kwanza ya Heraclius ilitangaza kuvunjika kulikokuwa kunakaribia kwa himaya.’...”

“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 akasingisa obwami bw’Abarooma [mu] Asiya na Afirika. Era “obwakabaka bw’Abarooma,” mu biro ebyo, “bwafundikira ku bbugwe bwa Konsitantinopoli, wamu n’ekitundu ekyasigalawo ekya Buyonaani, Yitale, ne Afirika, n’ebibuga ebimu eby’oku nnyanja, okuva e Ttuulo okutuuka e Turebizondi, ku lubalama lwa Asiya. Olw’obumanyirivu bw’emyaka mukaaga, ku nkomerero kabaka w’Abaperusi yakakibwa okulekera awo okuwangula Konsitantinopoli, n’alaga omusolo ogw’omwaka ogw’ekinunulo ky’obwakabaka bw’Abarooma,—talanta lukumi eza zaabu, talanta lukumi eza ffeeza, ebyambalo bya silika lukumi, embalaasi lukumi, n’abawala embeerera lukumi. Heraclius yakkiriza ebiragiro ebyo eby’ensonyi. Naye obudde n’ekifo bye yafuna okukuŋŋaanya eby’obugagga ebyo okuva mu bwavu bw’Ebuvanjuba byakozesebwa n’obunyiikivu mu kuteekateeka okulumba okw’obuvumu era okw’okwewaayo okw’amaanyi.”

“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 ئەو ساراسەنی نەناسراو بە کەم زانی، و پەیامی ئەو پێغەمبەری ساختەی مەککەی بە گاڵتەوە وەرگرت. تەنانەت ڕووخانی ئیمپراتۆریای ڕۆمیش دەرگایەکی بۆ محەممەدییەت، یان بۆ پێشکەوتنی ئەو بڵاوکەرەوە چەکدارە ساراسەنییەکانی فێڵ، نەدەکردەوە، هەرچەندە پاشای پارسیان و خاقانی ئاڤارەکان (جێنشینی ئەتیلا) ماوەی پاشماوەی شانشینییەکانی قەیسەرەکان لەنێوان خۆیاندا دابەش کردبێت. خوسرەویش خۆی کەوت. مۆنارکیای پارسی و ڕۆمی هێزی یەکتریان بە تەواوی پووچ کرد. و پێش ئەوەی شمشێرێک بخرێتە دەستی ئەو پێغەمبەری درۆزنەوە، لە دەستی ئەوانەی لێی درابوو کە دەتوانییان ڕێگای هەڵکشانی ببەستن و هێزی بشکێنن.»

“‘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.’

“‘시피오와 한니발의 시대 이래로, 헤라클리우스가 제국의 구원을 위하여 성취한 것보다 더 대담한 원정은 시도된 적이 없었다. 그는 흑해와 아르메니아의 산악 지대를 통하여 위험한 길을 헤쳐 나아가 페르시아의 심장부에 침투하였고, 대왕의 군대들을 피 흘리는 그들의 조국을 방어하도록 불러 돌아오게 하였다.’

“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.’

“Mu lutalo lwa Nineve, olwalwanibwa n’amaanyi okuva ku nkya okutuuka ku ssaawa ey’ekkumi n’emu, amabendera abiri mu munaana, obutassaako ago agayinza okumenyebwa oba okukutulwamu, gaatwalibwa ku Baperusi; ekitundu ekisinga obunene eky’eggye lyabwe kyatemebwatemebwa, era abawangula, nga bakweka okufiirwa kwabwe bo, baayisa ekiro ku ttale ly’olutalo. Ebibuga n’amasiro ga Bwasuli byaggulwawo omulundi ogwasooka eri Abaloma.”

“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.

Mtemi wa Kirumi hakutiwa nguvu na ushindi alioupata; na wakati huohuo, na kwa njia zilezile, njia iliandaliwa kwa umati wa Wasaraceni kutoka Arabuni, kama nzige watokao katika eneo lilo hilo, ambao, wakieneza katika mwendo wao imani ya Kimohammedani iliyo ya giza na ya udanganyifu, kwa upesi waliinenea milki ya Uajemi na ya Kirumi pia.

“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.

“Eyi haqiqatni yänämu toluqraq körsätidighan misalni, aldinqi neqiller elinghan Gibbondin iqtibas qilin’ghan bapning axirqi sözliridin tapqili bolidu. «Herakliyusning bayriqi astida ghalib bir qoshun qurulghan bolsimu, bu tabi’iy bolmighan tirishish ularning küchini ishlitishdin köra tügitip qoyghandäk körünidu. Imperator Konstantinopol yaki Quddusta ghalib chiqiwatqanda, Süriyä chégrisidiki bir namalum sheher Sarasinlar terepidin talan-taraj qilindi, we uni qutquzushqa aldigha ilgiriligen bəzi äskärlär ular terepidin parchilap tashlandi,—eger bu zor bir inqilabning dewrisi bolmighan bolsa, adättiki we äxmiyitsiz bir weqä bolatti. Bu qaroqchilar Muhämmädning häwâriliyiri idi; ularning diwanäwar shijaiti chöldin bash kötürüp chiqti; we hökümdarlighining axirqi sekkiz yili ichidä, Herakliyus Parslardin qutquzup alghan shu ölkilärning özini Äräblärgä yitküzdi.»

“‘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.’

“‘Սուտի և խանդավառության ոգին, որի բնակավայրը երկնքներում չէ,’ արձակվեց երկրի վրա։ Անհուն փոսին միայն բանալի էր պետք՝ այն բացելու համար, և այդ բանալին Խոսրովի անկումն էր։ Նա արհամարհանքով պատռել էր Մեքքայի մի աննշան քաղաքացու նամակը։ Բայց երբ իր ‘փառքի բոցավառումից’ նա ընկավ ‘խավարի աշտարակը,’ որին ոչ մի աչք չէր կարող թափանցել, Խոսրովի անունը հանկարծ պիտի անցներ մոռացության մեջ՝ Մուհամմեդի անվան առաջ. և մահիկը, կարծես, միայն իր ծագմանը էր սպասում՝ մինչև աստղի ընկնելը։ Խոսրովը, իր լիակատար ջախջախումից և տերության կորստից հետո, սպանվեց 628 թվականին. իսկ 629 թվականը նշանավորվում է ‘Արաբիայի նվաճմամբ,’ և ‘մուհամմեդականների առաջին պատերազմով Հռոմեական կայսրության դեմ։’ ‘Եվ հինգերորդ հրեշտակը փող հնչեցրեց, և ես տեսա մի աստղ, որ ընկել էր երկնքից դեպի երկիր. և նրան տրվեց անհուն փոսի բանալին։ Եվ նա բացեց անհուն փոսը։’ Նա ընկավ դեպի երկիր։ Երբ Հռոմեական կայսրության զորությունը սպառվել էր, և Արևելքի մեծ թագավորը մեռած էր ընկած իր խավարի աշտարակում, Սիրիայի սահմանների վրա գտնվող մի աննշան քաղաքի թալանը եղավ ‘մի հզոր հեղափոխության նախերգանքը։’ ‘Ավազակները Մուհամմեդի առաքյալներն էին, և նրանց մոլեգին արիությունը դուրս եկավ անապատից։’”

“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.

“Kuŵa kwa Ŵanda Ŵambura Kumara.—Ng’anamuro la lizgu ili lingasambirika kufuma ku Chigiriki, icho chikulongosoreka kuti ‘kuya, kwambura pasi, kwakuzika chomene,’ ndipo lingang’anamura malo ghaliyose ghakupasuka, ghambura ŵanthu, na ghambura kulimika. Likugwiliskirika ntchito pa charu chapasi mu kaŵiro kake kakwamba ka nkhwangwa na chisokonezgo. Gen. 1:2. Mu nkhani iyi lingayowoyeka makora kuti likuyowoya za mapopa ghambura kumanyikwa gha mu mapopa gha Arabia, kufuma ku mphaka zake ndimo mukafumira magulu gha Aisarakeni nga ni vihanya vya viwala. Ndipo kuwa kwa Khosroe, fumu ya Peresiya, kungayimilira makora ngati kujulika kwa kuŵa kwa ŵanda ŵambura kumara, pakuti kukanozgera nthowa kuti ŵakulondezga ŵa Mohammed ŵafumemo mu charu chawo chambura kumanyikwa, na kupharazga visambizgo vyawo vyakupusika na moto na lupanga, mpaka ŵakati ŵafaliskira mdima wawo pa ufumu wose wa Kumafumiro gha dazi.” 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.

Ole wa mbere, ari ryo trumpeti ya gatanu, rigaragaza intangiriro y’intambara ya Isilamu yo kurwanya Roma, kandi rigaragaza urugamba rwabaye hagati ya Roma n’u Buperesi aho Roma yatsinze, ariko muri uko gutsinda ikoresha imbaraga zayo za gisirikare ku rugero rutuma idashobora gukumira izamuka ry’ubutegetsi bwa Isilamu. Ibiranga bya gihanuzi by’ole wa mbere n’ole wa kabiri bigaragaza ibiranga bya gihanuzi by’ole wa gatatu, kandi ni ingenzi kumenya ayo mabyago abiri ya mbere nk’ibimenyetso by’amateka y’ole wa gatatu, kuko ayo mateka agereranya igihe cyo gushyirwaho ikimenyetso kw’abihumbi ijana na mirongo ine na bine, cyatangiye ku wa 11 Nzeri 2001. Nyuma y’amateka ya gihanuzi agereranywa na Mohammed mu mirongo itatu ya mbere, umurongo wa kane utangiza Abubakar, umuyobozi wa mbere wakurikiye 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.

Na baamri baa ba, bataalemyanga kuuzya bwizu bwaansi, nanka cintu cili coonse cibisi, nanka cisamu cili coonse; pele buyo bantu abo bataina cilembo ca-Leza ku mpumi zyabo. Ciyubunuzyo 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.

أمرُ أبي بكرٍ وجَّه المقاتلين المسلمين إلى التمييز بين نوعين من العابدين كانوا موجودين في الأراضي الرومانية في ذلك الوقت. فإحدى الطائفتين كانت الكاثوليك، وكانت لهم بعض الرهبانيات التي كانت تحلق مؤخر رؤوسها (التونسور)، وكانت تمارس عبادة يوم الأحد. وأما الطائفة الأخرى فكانت من حافظي سبت اليوم السابع، والسبت هو ختم الله.

“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:—

«ጵርም ከሞሐመድ ሞት በኋላ፥ በኤ.ዲ. 632 በትእዛዝ ሥልጣን አቡበክር ተተካው፤ እርሱም ሥልጣኑንና መንግሥቱን በሙሉ ካጸና በኋላ፥ ለዐረብ ጎሳዎች አንድ ዙሪያ ደብዳቤ ላከ፤ ከእርሱም የሚከተለው ቅንጭብ ነው፦»

“‘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.’

“‘Apo moki tambul long pait bilong Bikpela, yupela i mas pait olsem ol man, na no ken givim baksait; tasol no ken larim win bilong yupela i kamap doti long blut bilong ol meri na ol pikinini. No ken bagarapim ol diwai pam, na no ken kukim ol gaden wit. No ken katim ol diwai i save karim kaikai, na no ken mekim nogut long ol bulmakau o arapela kain abus, tasol long ol tasol yupela i kilim bilong kaikai. Taim yupela i mekim wanpela kontrak o wanpela tok tru, yupela i mas sanap strong long en, na mekim stret olsem tok bilong yupela yet. Na taim yupela i wokabaut i go, bai yupela i bungim sampela man bilong lotu i stap pas long ol monastri, na ol i tingting long lotuim God long dispela pasin; larim ol i stap nating, na noken kilim ol o bagarapim ol monastri bilong ol. Na bai yupela i painim narapela kain manmeri i bilong sinagog bilong Satan, em ol dispela i gat mausgras bilong het i ravis; yupela i mas brukim het bilong ol tru, na no ken mekim marimari long ol inap long taim ol i tanim na kamap ol Mohammedan o peim takis bilong daunim bel.’”

“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.

“Ūsula wa̱andĩku mũhĩtũkĩrie wa ũrathi kana wa maũndũ ma mũtũrĩre atĩ marũgamo marĩa ma ũhũũmanĩri nĩmaathikĩrirwo na ũrĩa wa kĩhooto ta mwĩhĩtio ũrĩa wa ũrũma; no nĩguo maagĩrĩirwo. Na marĩa ma mbere nĩmo marutwo o marĩ mĩhĩtĩro ĩrĩa Gibbon aandĩkĩte atĩ nĩyaheanĩirwo nĩ Abubekr kũrĩ athamaki arĩa wĩra wao warĩ wa kũheana maragĩro kũrĩ mbũtũ ciothe cia Asarakeni. Maragĩro macio nĩmahaana na ũhoro wa ũrathi wa kũgaya na kũmenya nginya ta rĩrĩa kalifa we mwene angĩkorwo arĩ gũtwarĩrwo nĩ wathani ũrĩa ũmenyekanĩte o hamwe na gũthikĩrĩra ta kũrĩa kwa ũrĩa ũrĩ igũrũ wa wathani wa mũndũ wa gũkua; na hingo ĩyo ĩyo ya kũruta akĩhiũra kũrwana na dini ya Jesũ, na gũthararia ũ-Mohamedi handũ hayo, akiuga rĩngĩ ciugo ĩrĩa kwaragirirwo mbere maingĩ oigwo nake thĩinĩ wa Kũguũrĩrwo kwa Jesũ Kristũ atĩ nĩakĩuga.”

“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.

“Paji ya Mungu Katika Vipaji Vyao.—Katika maelezo juu ya sura ya 7:1–3, tumeonyesha kwamba paji ya Mungu ni Sabato ya amri ya nne; wala historia haijakaa kimya kuhusu ukweli ya kwamba kumekuwako waishikao Sabato ya kweli katika kipindi chote hiki cha sasa. Lakini swali limejitokeza hapa kwa wengi, ni nani walikuwa watu hao ambao wakati huu walikuwa na paji ya Mungu katika vipaji vyao, na ambao kwa hiyo walikuwa wameondolewa katika dhuluma ya Kiislamu ya Mohammed? Msomaji na akumbuke ukweli huo, ambao tayari umetajwa, kwamba katika kipindi chote hiki kumekuwako wale ambao wamekuwa na paji ya Mungu katika vipaji vyao, yaani, wamekuwa waadhimishaji wenye ufahamu wa Sabato ya kweli; tena na afikiri zaidi kwamba lile ambalo unabii hulithibitisha ni kwamba mashambulizi ya nguvu hii ya Kituruki yenye kuharibu hayakuelekezwa dhidi yao, bali dhidi ya tabaka jingine. Hivyo jambo hili huondolewa katika kila ugumu; kwa maana haya ndiyo hasa mambo yote ambayo unabii huyathibitisha. Ni tabaka moja tu la watu linalowekwa wazi moja kwa moja katika maandiko haya; yaani, wale wasio na paji ya Mungu katika vipaji vyao; na kuhifadhiwa kwa wale walio na paji ya Mungu huletwa ndani kwa njia ya kudokezwa tu. Kwa hiyo, hatujifunzi kutoka katika historia kwamba yeyote miongoni mwa hawa walihusishwa katika misiba yo yote iliyowashukia wale waliokuwa vitu vya chuki ya Masaraceni. Walikuwa wametumwa dhidi ya tabaka jingine la watu. Nayo maangamizi yatakayolijia tabaka hili la watu hayawekwi katika ulinganifu na kuhifadhiwa kwa watu wengine, bali kwa kuhifadhiwa kwa matunda na mabichi ya nchi pekee; hivi: Msiidhuru majani, wala miti, wala kitu cho chote kilicho kijani, bali tabaka fulani tu la wanadamu. Na katika utimizo wake, tunaona jambo la ajabu la jeshi la wavamizi kuviacha salama vitu vile ambavyo majeshi kama hayo kwa kawaida huharibu, yaani, uso na mazao ya asili; na, kwa kufuatana na ruhusa yao ya kuwadhuru wale watu ambao hawakuwa na paji ya Mungu katika vipaji vyao, wakipasua mafuvu ya tabaka la watu wa dini wenye utosi uliotiwa unyole, waliokuwa wa sinagogi la Shetani.”

“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.

“Avano, nissandehavāgi, sanyāsigaḷa ondu vargavāgiddaru, athavā Rōman Kāthōlika Sabheya innyāva bhāgavibhāgavō āgiddaru. Ivargaḷa viruddhavāgi Mohammediyarāyudha gaḷu nirdēśisalpaṭṭavu. Mattu namage hīgē tōruttade: avarannu tamma haṇeya meele Devara mudreyilladavaru endu varṇisuvudaralli ondu viśēṣa yōgyateyide, yōjaneyē irabahudu; ēkendare, nijavāgi Devara dharmaśāstradinda adara mudreyannu kittukoṇḍa sabhe ade—satya śanivāravannu tegeduhāki, adara sthānadal li nakaliyondannu nillisuvudara mūlaka. Mattu, pravācaneyindalū caritreyindalū, Abubekr tanna anuyāyigaḷige kāḍabēḍa endu ājñāpisida vyaktigaḷu Devara mudreya adhikārigaḷāgiddaru, athavā avaru avasya vāgi Devara janarāgiddaru endu nāvu artha māḍikoḷḷuvudilla. Avaru yāru, mattu yāva kāraṇakke avarannu biḍalāyitu embudannu Gibbonna alpa sāksi namage tilisuvudilla; namage tiliyalu bere sādhana gaḷū illa. Ādarē, Devara mudreyannu hondidda ivaralli yārannū kāḍalāgililla, adare spaṣṭavāgi adannu hondiradidda innondu vargavannu khaḍgakke oḍḍalāyitu endu nambalu namage ella kāraṇagaḷū ive; hīgāgi, ī pravācaneya viśēṣa vivaraṇegaḷu sampūrṇavāgi neravēride.” 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 alikaza 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 wa kwanza, na mtu wa kihistoria anayeitambulisha historia ya ole wa 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.

라두 번째 화의 역사 초기에, 무함마드 2세는 1453년에 콘스탄티노플을 정복하였다. 1449년에는 이슬람을 대표하는 네 천사가 놓임을 받았다. 첫째 화의 시작과 끝은 각각 첫째와 둘째 무함마드로 표시된다. 예언적으로, 첫째 화의 역사의 시작과 끝은 알파와 오메가의 표지를 지닌다.

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.

Kutandikwa kwa taabu ya pili kunahusisha unabii wa wakati wa malaika wanne, wanaowakilisha Uislamu, ambao wakati huo waliachiliwa, kisha wakazuiliwa tarehe 11 Agosti, 1840. Kuanzia hatua hiyo hadi tarehe 22 Oktoba, 1844, kutiwa muhuri kwa wale laki moja na arobaini na nne elfu kunaonyeshwa. Mwanzo wa taabu ya pili unatambulisha kuachiliwa kwa Uislamu, na mwisho wake unaashiria kuzuiliwa kwa Uislamu. Taabu ya kwanza na ya pili zote mbili zina alama sahihi za kinabii zinazofungamanisha mianzo yake na miisho yake.

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.

وا مصیبتِ نخست باید بر یکدیگر نهاده شوند، «حکم بر حکم»، تا مصیبتِ سوم شناخته شود. یکی از ویژگی‌های نبوی‌ای که به‌وسیلهٔ دو شاهدِ نخستِ اسلام مشخص می‌گردد، این است که آنان نمایانگرِ دوره‌ای معین از زمان‌اند که آغاز و انجامِ آن با نشانِ آلفا و امگا مشخص می‌شود. همچنین آنان دارای نشانِ ثانوی نیز هستند، زیرا آغازِ مصیبتِ نخست مُهر شدنِ قومِ خدا را مشخص می‌سازد، و پایانِ مصیبتِ دوم نیز مُهر شدنِ قومِ خدا را مشخص می‌نماید.

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.

Woe ya gatatu yaje igihe Islam yateye mu buryo butunguranye kandi butitezwe inyamaswa yo ku isi yo mu Ibyahishuwe cumi na bitatu, bityo itangiza igihe cyo gushyirwaho ikimenyetso. Gushyirwaho ikimenyetso kw’abihumbi ijana na mirongo ine na bine kurangira ku itegeko rya vuba ry’Umunsi wa Ku Cyumweru, kandi mu gusubiza ubwo buhakanyi, ubuhakanyi bw’ishyanga bukurikirwa no kurimbuka kw’ishyanga. Nk’uko byashushanyijwe na Roma ya gipagani na Roma ya gipapa, kurimbuka kw’ishyanga gusohozwa n’imanza z’impanda z’Imana. Iyo woe eshatu na zo ni impanda. Islam yo muri woe ya gatatu izongera gutera mu buryo butunguranye kandi butitezwe ku itegeko rya vuba ry’Umunsi wa Ku Cyumweru muri Leta Zunze Ubumwe z’Amerika, igihe kurangira igihe cyo gushyirwaho ikimenyetso kw’abihumbi ijana na mirongo ine na bine. Icyo gihe cyashushanyijwe n’igihe cy’itangiriro cya woe ya mbere, kandi nanone n’igihe cy’iherezo cya woe ya kabiri.

We will continue this study in the next article.

Tukakomeleza uchunguzi huu katika makala inayofuata.

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.

Sara akele mwana wa Hagari, yule Mmisri, ambaye alikuwa amemzalia Ibrahimu, akidhihaki. Kwa hiyo akamwambia Ibrahimu, Mfukuze huyu mjakazi na mwanawe; kwa maana mwana wa mjakazi huyu hatakuwa mrithi pamoja na mwanangu, yaani, Isaka. Jambo hili likawa zito sana machoni pa Ibrahimu kwa sababu ya mwanawe. Mungu akamwambia Ibrahimu, Lisikuwe zito machoni pako kwa sababu ya huyo kijana, na kwa sababu ya mjakazi wako; katika yote aliyokuambia Sara, sikiliza sauti yake; kwa maana katika Isaka uzao wako utaitwa. Tena na mwana wa mjakazi nitamfanya kuwa taifa, kwa kuwa yeye ni uzao wako. Ibrahimu akaamka asubuhi na mapema, akatwaa mkate na chupa ya maji, akampa Hagari, akaviweka begani mwake, pamoja na mtoto, akamwacha aende zake; naye akaondoka, akatanga-tanga katika nyika ya Beer-sheba. Maji yale yaliyokuwa katika chupa yakaisha, naye akamtupa mtoto chini ya kichaka kimoja. Kisha akaenda, akaketi mbele yake mbali kidogo, kama upigaji wa upinde; kwa maana alisema, Nisije nikauona kufa kwa mtoto. Akaketi mbele yake, akainua sauti yake, akalia. Mungu akaisikia sauti ya kijana; malaika wa Mungu akamwita Hagari kutoka mbinguni, akamwambia, Una nini, Hagari? Usiogope; kwa maana Mungu ameisikia sauti ya kijana pale alipo. Ondoka, umwinue huyo kijana, umshike kwa mkono wako; kwa maana nitamfanya kuwa taifa kubwa. Mungu akamfumbua macho yake, naye akaona kisima cha maji; akaenda, akaijaza chupa maji, akampa kijana anywe. Mungu akawa pamoja na huyo kijana; naye akakua, akakaa nyikani, akawa mpiga upinde. Mwanzo 21:9–20.