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.
Tamin’ny tantara ara-paminaniana momba ny Loza voalohany, ny mpitarika izay nanaraka an’i Mohammed dia i Abu Bakr Abdullah ibn Abi Quhafa, rafozan’i Mohammed. Hantsointsika hoe Abubakar izy. Samy voaresaka ao amin’ireo andininy efatra voalohany izy sy Mohammed. I Abubakar no mpanapaka silamo voalohany taorian’i Mohammed, ary voarakitry ny tantara ny didy iray izay nomeny ny miaramilany, ka aseho ao amin’ny andininy fahaefatra amin’ny Apokalypsy toko faha-sivy izany. Io didy io dia maneho ny fizotran’ny fanombohan-kase izay nanomboka tamin’ny fahatongavan’ny loza fahatelo, izay koa ilay Trompetra fahafito, ary izay koa ny fahatongavan’ny anjely fahatelo.
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.
Ary nitsoka ny anjely fahadimy, ka hitako ny kintana iray latsaka avy tany an-danitra ho amin’ny tany; ary nomena azy ny fanalahidin’ny lavaka tsy hita noanoa. Dia nosokafany ny lavaka tsy hita noanoa; ary niakatra avy tamin’ilay lavaka ny setroka, tahaka ny setroky ny lafaoro lehibe; ka nohamainin’ny setroky ny lavaka ny masoandro sy ny rivotra. Ary avy tamin’ny setroka no nivoahan’ny valala ho amin’ny tany; ary nomena hery izy, tahaka ny hery ananan’ny maingoka etỳ an-tany. Ary nasaina izy tsy hanimba ny ahitra amin’ny tany, na zava-maitso akory, na hazo akory; fa ny olona ihany izay tsy manana ny tombo-kasen’Andriamanitra eo amin’ny handriny. Apokalypsy 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:
Ny “kintana” izay latsaka avy any an-danitra dia i Mohammed, izay nanomboka ny asa fanompoany tamin’ny taona 606. Nomena “lakile” i Mohammed mba “hanokatra” ny “lavaka tsy hita noanoa”, ka hamela “setroka” hanamaizina ny “masoandro sy ny rivotra”, ary hamoaka “valala” izay nomena “hery” tahaka ny herin’ny “maingoka.” Ilay lakile dia ady ara-tafika izay niteraka fahalemen’ny herin’ny tafika romana, ka noho izany dia nahafahan’ny adin’ny finoana silamo nisondrotra. Ny lavaka tsy hita noanoa dia tandindon’i Arabia, toerana nahaterahan’ny finoana silamo, ary ny setroka dia naneho ny fivavahana sandin’ny finoana silamo izay hieleza manerana ny tany ka haka ny jeografia ihany izay hotafihin’ireo andiam-valala mamaky an’i Afrika Avaratra, Eoropa Atsimo, ary Arabia. Ny valala dia tandindon’ny finoana silamo, ary ny hery, araka ny faminaniana, dia maneho hery ara-tafika. Ny heriny dia ho tahaka ny an’ny maingoka, izay mamely tsy ampoizina. Izao no ambaran’i Uriah Smith:
“A star fell from heaven unto the earth; and to him was given the key of the bottomless pit.
“Kintana iray no latsaka avy tany an-danitra ho amin’ny tany; ary nomena azy ny fanalahidin’ny lavaka tsy hita noanoa.”
“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.’. ..
“Raha mbola nandinika ny zava-mahagaga nateraky ny fahaizany sy ny heriny ny mpanjaka persiana, dia nandray taratasy avy tamin’ny olom-pirenena tsy nalaza iray avy any Mekka izy, izay nanasa azy hanaiky an’i Mohammed ho apostolin’Andriamanitra. Nolaviny izany fanasana izany, ary notriatriny ilay taratasy. ‘Toy izao,’ hoy ny niantsoantsoan’ilay mpaminany arabo, ‘no handrovitan’Andriamanitra ny fanjakana, ary handavany ny fangatahan’i Chosroes.’ Niorina teo amoron’ireo fanjakana roa tao Atsinanana ireo i Mohammed ka nijery tamim-pifaliana miafina ny fandrosoan’ny fandringanana nifanaovan’izy ireo; ary teo afovoan’ny fandresen’ny Persiana dia sahiny ny naminany mialoha fa, tsy ho ela akory, dia hiverina indray eo amin’ny sainan’ny Romanina ny fandresena. ‘Tamin’ny fotoana nilazana fa nanambarana ity faminaniana ity, dia tsy nisy faminaniana azo heverina ho lavitra kokoa amin’ny fahatanterahany, satria ny roa ambin’ny folo taona voalohan’i Heraclius dia efa nanambara ny faharavan’ny fanjakana izay efa antomotra.’...”
“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.’
“Nampietry an’i Chosroès ho eo ambany fahefany ny fananan’ny Romana [tany] Azia sy Afrika. Ary ‘ny fanjakana romana,’ tamin’izany fotoana izany, ‘dia voafetra ho amin’ny mandan’i Constantinople, miaraka amin’ny sisa tavela amin’i Grisia, Italia, sy Afrika, ary tanàna sasantsasany amoron-dranomasina, hatrany Tyro ka hatrany Trebizond, teo amin’ny morontsiraka aziatika. Ny traikefan’ny enin-taona, nony farany, dia nandresy lahatra ilay mpanjaka persiana mba hiala amin’ny fanafihana an’i Constantinople, ary hamaritra ny haba isan-taona ho avotra ny fanjakana romana,—talenta volamena arivo, talenta volafotsy arivo, akanjo landy arivo, soavaly arivo, ary virijina arivo. Nanaiky ireo fepetra mahamenatra ireo i Heraclius. Nefa ny fotoana sy ny elanelam-potoana izay azony mba hanangonana ireo harena ireo avy amin’ny fahantran’ny Tatsinanana dia nohararaotina tamin-kafanam-po ho amin’ny fanomanana fanafihana sahisahy sy feno famoizam-po.’”
“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.
“Ny mpanjakan’i Persia dia nanamavo ilay Saracena tsy nalaza, ary naneso ny hafatry ny mpaminany sandokan’i Mecca. Na dia ny fianjeran’ny fanjakana Romanina aza dia tsy ho nanokatra varavarana ho an’ny Mohammedanisma, na ho an’ny fandrosoan’ireo Saracena mitam-piadiana mpampiely fisandohana, na dia efa nizara tamin’izy ireo aza ny sisa tavela tamin’ny fanjakan’ny Kaisara ny mpanjakan’ny Persiana sy ny chagan-n’ny Avara (mpandimby an’i Attila). Chosroes tenany aza dia lavo. Ny fanjakana Persiana sy Romanina dia samy nandany ny herin’ny tsirairay avy. Ary talohan’ny nametrahana sabatra teo an-tanan’ilay mpaminany sandoka, dia efa voakapoka hiala teo an-tanan’ireo izay tokony hanakantsakana ny diany sy handringana ny heriny izany.”
“‘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.’
“‘Hatramin’ny andron’i Scipio sy Hannibal, dia tsy mbola nisy fandraisana andraikitra sahisahy kokoa noho ilay notanterahin’i Heraclius ho famonjena ny fanjakana. Novakivakiny ny lalana feno loza namakivaky ny Ranomasina Mainty sy ny tendrombohitr’i Armenia, niditra hatrany amin’ny foiben’i Persia izy, ary nampody ny tafiky ny mpanjaka lehibe hiaro ny taniny izay nandeha ra.’”
“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.’
“Tamin’ny ady tao Ninive, izay niady mafy hatramin’ny fiposahan’ny andro ka hatramin’ny ora fahiraika ambin’ny folo, faneva valo amby roapolo, ankoatra izay mety ho vaky na ho rovitra, no nalaina tamin’ny Persiana; ny ampahany lehibe indrindra tamin’ny tafiny dia notifirina ho potika, ary ireo mpandresy, izay nanafina ny fatiantokany manokana, dia nandany ny alina teo an-tsahan’ady. Ny tanàna sy ny lapan’i Asyria dia nisokatra voalohany tamin’ny Romanina.”
“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.
“Ny emperora romanina dia tsy nohamafisin’ireo fandresena izay azony; ary tamin’izany fotoana izany koa, sady tamin’io fomba io ihany, dia nomanina ny lalana ho an’ireo vahoaka maro sarasena avy any Arabia, tahaka ny valala avy amin’izany faritra izany ihany, izay, raha nampiely teny am-pandehanana ny finoana maizina sy mamitaka mohammedana, dia vetivety dia nandrakotra niely eran’ny fanjakana persiana sy ny fanjakana romanina.”
“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.
“Tsy nisy fanoharana feno kokoa momba izany zava-misy izany azo nirina noho izay omena ao amin’ireo teny famaranana ny toko nosoratan’i Gibbon, izay nakana ireo sombim-panononana teo aloha. ‘Na dia efa natsangana teo ambanin’ny sainan’i Heraclius aza ny tafika mpandresy, dia toa nandreraka ny heriny kokoa noho ny nampiasa azy izany ezaka tsy araka ny voajanahary izany. Raha nandresy tany Constantinople na Jerosalema ny amperora, dia nisy tanàna kely tsy dia fantatra teo amin’ny sisin-tanin’i Syria norobain’ny Saracens, ary notapahiny ho potipotika ny miaramila sasany izay nandroso hamonjy azy,—zava-nitranga tsotra sy tsy dia manan-danja, raha tsy hoe izany no savaranonandon’ny fiovana lehibe iray. Ireo jiolahy ireo no apostolin’i Mohammed; ny herim-po adalany dia nivoaka avy tany an-tany efitra; ary tao anatin’ny valo taona farany nanjakany, dia very tamin’ny Arabo tamin’i Heraclius ireo faritany ireo ihany izay efa nosavainy tamin’ny Persiana.”
“‘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.’
“‘Ny fanahin’ny fitaka sy ny hafanam-po, izay tsy any an-danitra no fonenany,’ dia navotsotra hiasa etỳ ambonin’ny tany. Ny lavaka tsy hita noanoa dia tsy nila afa-tsy fanalahidy hanokafana azy, ary izany fanalahidy izany dia ny fahalavoan’i Chosroes. Tamim-panamavoana no nandrovitany ny taratasin’olom-pirenena tsy fantatra loatra avy any Mecca. Fa nony nilentika niala tamin’ny ‘famirapiratan’ny voninahiny’ ho any amin’ilay ‘tilikambon’ny haizina’ izay tsy azon’ny maso nidirana, dia vetivety dia nandalo ho amin’ny fanadinoana ny anaran’i Chosroes teo anatrehan’ny anaran’i Mohammed; ary ny tsinam-bolana dia toa niandry ny fiakarany mandra-pahatongan’ny fidinan’ilay kintana. Chosroes, rehefa resy tanteraka sy very ny fanjakany, dia novonoina tamin’ny taona 628; ary ny taona 629 dia voamariky ny ‘fandresena an’i Arabia,’ sy ‘ny ady voalohan’ny Mohammedans tamin’ny fanjakana Romanina.’ ‘Ary ny anjely fahadimy naneno, dia hitako nisy kintana latsaka avy tany an-danitra ho amin’ny tany; ary nomena azy ny fanalahidin’ny lavaka tsy hita noanoa. Ary nosokafany ny lavaka tsy hita noanoa.’ Latsaka ho amin’ny tany izy. Rehefa ritra ny herin’ny fanjakana Romanina, ary ilay mpanjaka lehiben’ny Atsinanana nandry efa maty tao amin’ny tilikambon’ny haiziny, ny fandrobana tanàna kely tsy fantatra teo amin’ny sisin-tanin’i Syria no ‘sasin’ny fiovana mahery vaika.’ ‘’Ireo mpandroba dia ny apostolin’i Mohammed, ary ny herim-po adalan’izy ireo nipoitra avy tany an-efitra.’’
“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.
“Angady tsy hita fanambaniny.—Ny hevitr’io teny io dia azo fantarina avy amin’ny teny Grika, izay hazavaina hoe ‘lalina, tsy hita fanambaniny, midadasika lalina,’ ary mety hanondro izay toerana rehetra foana, lao, ary tsy voavoly. Ampiharina amin’ny tany izany amin’ny toetrany tany am-boalohany feno korontana. Gen. 1:2. Eto amin’ity tranga ity dia mety tsara ny hanondroany ireo tany foana tsy fantatra any amin’ny efitr’i Arabia, izay avy amin’ny sisin-taniny no nivoahan’ny andian-Saracena tahaka ny valala betsaka. Ary ny fahalavoan’i Chosroes, mpanjakan’i Persia, dia azo aseho ara-drariny ho toy ny fanokafana ny angady tsy hita fanambaniny, satria izany no nanomana ny lalana hivoahan’ny mpanaraka an’i Mohammed avy amin’ny taniny maizina sy tsy fantatra, ka hampiely ny fampianarany mamitaka tamin’ny afo sy sabatra, mandra-paha-nanaparitahany ny haiziny tamin’ny fanjakana tatsinanana manontolo.” 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.
Ny loza voalohany, izay trompetra fahadimy, dia manondro ny fiandohan’ny adin’i Islam amin’i Roma, ary manondro ady teo amin’i Roma sy Persia izay nandresen’i Roma, kanefa tamin’izany no nandaniany ny heriny ara-tafika hatramin’ny tsy nahafahany nanakana ny fisandratry ny fahefana silamo. Ny toetra ara-paminaniana ao amin’ny loza voalohany sy ny loza faharoa dia manondro ny toetra ara-paminaniana ao amin’ny loza fahatelo, ary zava-dehibe ny mahafantatra ny loza roa voalohany ho tandindon’ny tantaran’ny loza fahatelo, satria izany tantara izany no maneho ny vanim-potoanan’ny fanombohan-kase ny iray hetsy sy efatra arivo amby efatra alina, izay nanomboka tamin’ny 11 Septambra 2001. Rehefa avy amin’ny tantara ara-paminaniana asehon’i Mohammed ao amin’ireo andininy telo voalohany, ny andininy fahefatra dia mampiditra an’i Abubakar, ilay mpitarika voalohany taorian’i 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.
Ary nasaina izy mba tsy hanimba ny ahitra amin’ny tany, na zava-maitso akory aza, na hazo iray aza; fa ireo olona izay tsy manana ny tombo-kasen’Andriamanitra eo amin’ny handriny ihany no ho azony atao. Apokalypsy 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.
Ny didin’i Abubakar dia nanoro ny mpiady silamo mba hanavaka karazana mpivavaka roa izay nisy tao amin’ny faritanin’ny Romana tamin’izany andro izany. Ny sokajy iray dia ny Katolika, izay nanana fikambanana ara-pivavahana sasany nanaratra ny vodin-dohany (tonsure), ary nitandrina ny fanompoam-pivavahana amin’ny Alahady. Ny sokajy faharoa kosa dia ireo mpitandrina ny Sabata andro fahafito, ary ny Sabata no tombo-kasen’Andriamanitra.
“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:—
“Taorian’ny nahafatesan’i Mohammed, dia i Abubekr no nandimby azy tamin’ny fitarihana tamin’ny taona A.D. 632; ary raha vantany vao voaoriny tsara ny fahefany sy ny fitondrany, dia nandefa taratasy boribory ho an’ireo foko arabo izy, ka izao manaraka izao no sombiny:—
“‘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.’
“‘Rehefa miady ny adin’i Jehovah ianareo, dia mitondrà tena tahaka ny lehilahy, ka aza miamboho; nefa aoka tsy ho voaloton’ny ran’ny vehivavy sy ny zaza ny fandresenareo. Aza mandrava rofia, ary aza mandoro tanimbary na sahan-katsaka. Aza manapaka hazo fihinam-boa, ary aza manimba biby fiompy, afa-tsy izay vonoinareo hohanina. Ary raha manao fanekena na fepetra ianareo, dia tano izany, ka aoka ho mahatoky amin’ny teninareo. Ary eo am-pandehanana ianareo dia hahita olona mpivavaka sasany izay miaina mitokana any anaty monasitera, ka mikendry ny hanompo an’Andriamanitra amin’izany fomba izany; avelao izy ireny, ka aza vonoina, ary aza ravana ny monasiterany. Ary hahita karazan’olona hafa ianareo, izay an’ny synagogan’i Satana, sady voaharatra ny tampon-dohany; tandremo tsara ny hamaky ny karandohany, ary aza omena famindrampo izy mandra-piovan’izy ireo ho Mohammedans na handoavany hetra.’”
“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.
“Tsy voalaza na ao amin’ny faminaniana na ao amin’ny tantara fa ireo didy feno famindram-po kokoa dia notandremana tamin’ny fahamalinana mitovy amin’ilay baiko mahery setra; kanefa dia izany no nandidiana azy ireo. Ary ireo voalaza teo aloha no hany toromarika voarakitr’i Gibbon ho nomen’i Abubekr ny lehibeny, izay adidiny ny namoaka ny baiko ho an’ny tafika Sarasenina rehetra. Mitovy amin’ny faminaniana amin’ny fahitsiana sy fanavahana ireo baiko ireo, toy ny hoe ilay kalifa tenany no nanao zavatra tamin’ny fankatoavana fantatra ary mivantana tamin’ny didy ambony noho ny an’ny olombelona mety maty; ary tamin’ilay fihetsika indrindra nivoahany hiady amin’ny fivavahan’i Jesosy sy hampiely ny Mohametanisma hisolo azy, dia naveriny ireo teny izay efa nambara mialoha tao amin’ny Fanambaran’i Jesosy Kristy fa holazainy.”
“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.
“Ny Tombo-kasen’Andriamanitra eo amin’ny Handrin’izy ireo.—Ao amin’ny fanamarihana momba ny toko 7:1–3, dia efa nasehontsika fa ny tombo-kasen’Andriamanitra dia ny Sabatan’ny didy fahefatra; ary tsy mangina ny tantara momba ny zava-misy fa nisy ireo nitandrina ny Sabata marina nandritra izao fotoam-pitantanana izao manontolo. Kanefa eto dia nisy fanontaniana nipoitra tamin’ny maro hoe, iza avy ireo olona tamin’izany andro izany no nanana ny tombo-kasen’Andriamanitra teo amin’ny handriny, ka noho izany dia afa-niala tamin’ny fampahoriana mohammedana? Aoka hotadidin’ny mpamaky ny zava-misy, izay efa notononina rahateo, fa nisy hatrany nandritra izao fotoam-pitantanana izao ireo izay nanana ny tombo-kasen’Andriamanitra teo amin’ny handriny, na koa mpitandrina nahalala tsara ny Sabata marina; ary aoka koa hohenoiny tsara fa izay ambaran’ny faminaniana dia izao: tsy izy ireo no kendren’ny fanafihan’io hery Tiorka mpandrava io, fa sokajin’olona hafa. Amin’izany dia afaka amin’ny fahasarotana rehetra ny lohahevitra; satria izany ihany no tena ambaran’ny faminaniana. Sokajin’olona iray monja no aseho mivantana ao amin’ny lahatsoratra; dia ireo izay tsy manana ny tombo-kasen’Andriamanitra eo amin’ny handriny; ary ny fiarovana ireo izay manana ny tombo-kasen’Andriamanitra dia ampidirina amin’ny heviny ankolaka ihany. Araka izany, tsy hitantsika ao amin’ny tantara fa nisy tamin’izy ireny voasaringotra tamin’ny loza na dia iray aza izay nampiharina tamin’ny Saracena tamin’ireo zavatra nankahalainy. Nirahina hanohitra sokajin’olona hafa izy ireo. Ary ny fandringanana izay ho tonga amin’io sokajin’olona io dia tsy apetraka ho mifanohitra amin’ny fiarovana ny olona hafa, fa amin’ny fiarovana ny vokatry ny tany sy ny zava-maitso ihany; ka izao no voalaza: Aza manimba ny ahitra, na ny hazo, na izay zava-maitso akory aza, fa sokajin’olona iray ihany. Ary teo amin’ny fahatanterahany dia hitantsika ilay zava-mahagaga, dia tafika mpanafika iray izay nitsitsy ireo zavatra izay matetika simban’ny tafika toy izany, dia ny velaran’ny natiora sy ny vokatra aterany; ary, ho fanatanterahana ny alalana nomena azy hanimba ireo olona izay tsy nanana ny tombo-kasen’Andriamanitra teo amin’ny handriny, dia namely sy namaky ny karandohan’ny sokajin’olona mpivavaka iray voaharatra satro-boninahitra, izay anisan’ny synagogan’i Satana.”
“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.
“Ireo dia tsy isalasalana fa sokajin’ny moanina iray, na fizarana hafa tao amin’ny Fiangonana Katolika Romana. Ireo no notefen’ny sandrin’ny Mohammedana. Ary amintsika dia hita fa misy fahamendrehana manokana, raha tsy hoe tena voakendry mihitsy, amin’ny filazana azy ireo ho ireo izay tsy nanana ny tombo-kasen’Andriamanitra teo amin’ny handriny; satria io indrindra no fiangonana izay nandrobaka ny lalàn’Andriamanitra ny tombo-kaseny, tamin’ny fanesorana ny Sabata marina sy ny fananganana sandoka ho solony. Ary tsy takatsika, na avy amin’ny faminaniana na avy amin’ny tantara, fa ireo olona izay nodidian’i Abubekr ny mpanaraka azy tsy hanelingelina dia nanana ny tombo-kasen’Andriamanitra, na hoe izy ireo tsy maintsy no vahoakan’Andriamanitra. Iza marina izy ireo, ary noho ny antony inona no namelàna azy, dia tsy ampahafantarin’ny fijoroana vavolombelona vitsy dia vitsy nataon’i Gibbon antsika, ary tsy manana fomba hafa hahalalana izany isika; kanefa manana antony rehetra hinoana isika fa tsy nisy tamin’ireo izay nanana ny tombo-kasen’Andriamanitra no nanelingelina, raha toa kosa ka nisy sokajy hafa, izay mazava loatra fa tsy nanana izany, novonoina tamin’ny sabatra; ary araka izany dia tanteraka tsara ireo antsipirian’ny faminaniana.” 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.
Taorian’ny nahafatesan’i Mohammed dia nanamafy sy nandrindra ny mpanaraka azy ho lasa Kalifata i Abubakar; koa na dia olona ara-tantara roa samy hafa aza izy ireo, rehefa raisina miaraka dia maneho ny fiandohan’ny fijoroana vavolombelon’ny finoana silamo momba ny loza voalohany, ary i Mohammed no olona ara-tantara manamarika ny tantaran’io loza voalohany io.
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.
Tamin’ny fiandohan’ny tantaran’ny loza faharoa, dia nandresy an’i Constantinople i Mohammed II tamin’ny taona 1453. Tamin’ny 1449, dia navotsotra ireo anjely efatra, izay naneho ny finoana Islamo. Ny fiandohana sy ny fiafaran’ny loza voalohany dia voamariky ny Mohammed iray avy, dia ny voalohany sy ny faharoa avy. Ara-paminaniana, ny fiandohana sy ny fiafaran’ny tantaran’ny loza voalohany dia mitondra ny sonian’ny Alfa sy 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.
Ny fiandohan’ny loza faharoa dia ahitana faminaniana ara-potoana momba ireo anjely efatra, izay maneho ny finoana silamo izay nafahana tamin’izany fotoana izany, ary avy eo noferana tamin’ny 11 Aogositra 1840. Hatramin’izay teboka izay ka hatramin’ny 22 Oktobra 1844, dia aseho an-tsary ny fanisiana tombo-kase ny iray hetsy sy efatra arivo amby efatra alina. Ny fiandohan’ny loza faharoa dia manondro ny famahana ny finoana silamo, ary ny fiafarany kosa no manamarika ny famerana ny finoana silamo. Samy manana famantarana ara-paminaniana mazava tsara, izay mampifandray ny fiandohany amin’ny fiafarany, ny loza voalohany sy ny loza faharoa.
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.
Ny loza roa voalohany dia tsy maintsy hapetraka mifanindry, “andalana manaraka andalana,” mba hamantarana ny loza fahatelo. Ny iray amin’ireo toetra ara-paminaniana izay asehon’ireo vavolombelona roa voalohan’ny finoana silamo dia izao: maneho fe-potoana voafaritra izy ireo, izay manamarika ny fiandohana sy ny fiafarana amin’ny sonian’i Alfa sy Omega. Manana sonia faharoa koa izy ireo; satria ny fiandohan’ny loza voalohany dia manondro ny fanisiana tombo-kase ny olon’Andriamanitra, ary ny fiafaran’ny loza faharoa dia manondro koa ny fanisiana tombo-kase ny olon’Andriamanitra.
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.
Tonga ny loza fahatelo rehefa nanafika tampoka sy tsy nampoizina ilay biby avy amin’ny tany ao amin’ny Apokalypsy toko fahatelo ambin’ny folo ny Silamo, ka tamin’izany no nanombohan’ny vanim-potoanan’ny fanisiana tombo-kase. Ny fanisiana tombo-kase ny iray hetsy sy efatra alina amby efatra arivo dia mifarana amin’ilay lalàna alahady ho avy tsy ho ela, ary ho setrin’izany fivadiham-pinoana izany, ny fivadiham-pinoana eo amin’ny firenena dia arahin’ny faharavan’ny firenena. Araka ny naseho mialoha tamin’i Roma jentilisa sy Roma papa, ny faharavan’ny firenena dia tanterahin’ny fitsaran’Andriamanitra amin’ny alalan’ny trompetra. Ny loza telo dia trompetra koa. Ny Silamo amin’ny loza fahatelo dia hamely indray tampoka sy tsy nampoizina amin’ilay lalàna alahady ho avy tsy ho ela any Etazonia, rehefa mifarana ny vanim-potoanan’ny fanisiana tombo-kase ny iray hetsy sy efatra alina amby efatra arivo. Izany vanim-potoana izany dia efa nanehoana mialoha tamin’ny vanim-potoana fiandohan’ny loza voalohany, ary koa tamin’ny vanim-potoana fiafaran’ny loza faharoa.
We will continue this study in the next article.
Hanohy ity fianarana ity isika ao amin’ny lahatsoratra manaraka.
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.
Ary Saraha nahita ny zanak’i Hagara Egyptiana, izay naterany tamin’i Abrahama, nihomehy. Koa hoy izy tamin’i Abrahama: Roahy io mpanompovavy io mbamin’ny zanany; fa ny zanak’io mpanompovavy io tsy mba handova miaraka amin’ny zanako, dia amin’Isaka. Ary tena nahory an’i Abrahama izany teny izany noho ny amin’ny zanany. Fa hoy Andriamanitra tamin’i Abrahama: Aoka tsy hampahory anao izany noho ny amin’ny zaza sy noho ny amin’ny mpanompovavinao; amin’izay rehetra nolazain’i Saraha taminao dia henoy ny feony; fa amin’Isaka no hantsoina ny taranakao. Ary ny zanaky ny mpanompovavy kosa dia hataoko firenena koa, satria taranakao izy. Dia nifoha maraina koa Abrahama, ka naka mofo sy siny hoditra nisy rano, dia nomeny an’i Hagara izany ka napetrany teny an-tsorony, mbamin’ny zaza, ary nalefany izy; dia lasa ravehivavy ka nirenireny tany an-efitr’i Beri-sheba. Ary ritra ny rano tao amin’ny siny hoditra, ka napetrany teo ambanin’ny anankiray amin’ny kirihitra ny zaza. Dia nandeha izy ka nipetraka tandrifiny teny lavidavitra, tokony ho toy ny fitifirana zana-tsipìka; fa hoy izy: Aoka tsy ho hitako ny fahafatesan’ny zaza. Dia nipetraka tandrifiny izy, ka nanandratra ny feony, dia nitomany. Ary ren’Andriamanitra ny feon’ny zaza; dia niantso an’i Hagara avy tany an-danitra ny anjelin’Andriamanitra ka nanao taminy hoe: Inona no mahazo anao, ry Hagara? aza matahotra; fa ren’Andriamanitra ny feon’ny zaza eo amin’izay itoerany. Mitsangàna, asandrato ny zaza, ka tano eny an-tananao izy; fa hataoko firenena lehibe izy. Dia nampahiratin’Andriamanitra ny masony, ka nahita fantsakan-drano izy; dia nandeha nameno rano ny siny hoditra, ka nampisotro ny zaza. Ary Andriamanitra nomba ny zaza; dia nitombo izy ka nonina tany an-efitra, sady tonga mpandefa zana-tsipìka. Genesisy 21:9–20.