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.
Seenaa raajii raajii tokkoffaa keessatti, hoogganaan mootummaa isa Muhammadii duukaa buʼe Abuu Bakr Abdullaah ibn Abii Quhaafaa, kan soddaa Muhammadii tureedha. Isa kana akka “Abubakar” jedhamutti ni waamna. Inni fi Muhammad lamaan isaanii iyyuu lakkoofsota afran jalqabaa keessatti eeramaniiru. Abubakar mootummaa Islaamaa isa jalqabaa Muhammadii boodaa ture; ajajni inni loltoota isaatiif kenne tokko seenaadhaan galmaaʼeera; ajajni sunis Mul’ata boqonnaa sagal, lakkoofsa afur keessatti bakka buufameera. Ajajni sun adeemsa chaappaa kaaʼuu isa yeroo woe sadaffaa dhufu jalqabe bakka bu’a; woe sadaffaan sunis Malakata Torbaffaa ture; dhufaatii ergamaa sadaffaa taʼuus ture.
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.
Ergasii shanaffaan lammaffaanis malakata afureffaan booda afaan isaa afuufe; anis urjii samii irraa lafatti kufe tokko nan arge; isaafis furtuun boolla qilee hin qabne sanaa kenname. Innis boolla qilee hin qabne sana bane; aarri boolla sanaa keessaa baʼe, akka aara ibidda guddaa keessaa baʼuutiin; aara boolla sanaatiin aduunii fi qilleensichi ni dukkanaaʼan. Aara sana keessaa ayyaanoonni lafa irratti baʼan; humni isaaniifis kenname, akkuma bookkeen lafa irra jiran humna qaban sanaa. Isaanis akka hin miine margaa lafaa yookaan waan magariisa taʼe kamiyyuu yookaan muka kamiyyuu ajajaman; namoota mallattoo Waaqayyoo adda isaanii irratti hin qabne qofa garuu akka miidhan ajajaman. Mulʼata Yohaannis 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:
“Sobichi” inni samii irraa kufe jechuun Mohammadi dha; inni tajaajila isaa bara 606 keessatti jalqabe. Mohammediif “furtuun” kenname; furtuun sunis “boolla gad-dhiibamaa” “banuu” qaba ture, kunis “aarri” ba’ee “aduu fi qilleensa” dukkaneessuuf eeyyamee, akkasumas “hoombolee” “humna” “qorpionoota” humna fakkaatu argatan keessaa baase. Furtuun sun waraana lolaa ture; inni humna waraanaa Roomaa keessatti dadhabina uume, kanaanis lolli Islaamaa akka ka’u karaa bane. Boolli gad-dhiibamaan Arabiaa, iddoo dhaloota Islaamaa, kan agarsiisu mallattoo dha; aarri immoo amantii sobaa Islaamaa kan lafa irratti babal’atee teessuma lafaa isa wal fakkaataa sana qabachuu ture bakka gareewwan hoombolee Afrikaa Kaabaa, Awurooppaa Kibbaa, fi Arabia irra balali’anii kuufaman agarsiisa ture. Hoomboleen mallattoo Islaamaa dha; humni immoo raajii keessatti humna waraanaa agarsiisa. Humni isaanii akka qorpionootaatti ta’uu qaba ture; qorpionoonni immoo osoo hin eegamin ni waraanu. Uriah Smith akkana jedha:
“A star fell from heaven unto the earth; and to him was given the key of the bottomless pit.
“Urjiin tokko samiidhaa gara lafaatti bu’e; isaafis furtuun boolla qilee hin qabne sanaa kennamte.”
“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.’. ..
“Utuu mootichi Faaresii dinqii hojii isaa fi humna isaa yaadaa turetti, xalayaa lammii Makkaa keessaa nama hin beekamne tokko irraa isa gaʼe; innis akka inni Mohammed ergamaa Waaqayyoo taʼe fudhatuu isa affeere. Inni affeerraa sana dide, xalayichaas tarsaase. ‘Akkuma kana,’ jechuun raajichi Arabaa dubbate, ‘Waaqayyo mootummaa sana ni tarsaasa, kadhannaa Chosroesis ni dideera.’ Mohammed, daangaa mootummaa lamaanii kanaa warra Bahaatti kaaʼamee, adeemsa wal-badiisa isaanii iccitii gammachuudhaan ilaale; mootummaa Faaresii yeroo injifannoo keessa turettis, waggoota baayʼee hin dabarin dura, injifannoon deebiʼee alaabaa Roomotaa akka deemu dursee dubbachuuf ija jabaate. ‘Yeroo raajiin kun kenname jedhame sanatti, raajiin raawwatamuu isa irraa caalaatti fagaatu hin jiru; waggootni jalqabaa kudha lamaa Heraclius diigamuu mootummaa sanaa dhihaachaa jiruu beeksisanii turan.’...”
“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 mootummaa Roomaa kan Aasiyaa fi Afrikaa keessatti argamu harka isa jala galche. Yeroo sanattis, ‘mootummaan Roomaa’ jedhu ‘hanga dallaa Qosxanxinoophiyaa qofaatti, akkasumas hafe Giriikii, Xaaliyaanii, fi Afrikaa, fi magaalota galaanaa qarqara Aasiyaa irratti Taayirii irraa kaasee hanga Terebizonditti jiran muraasa qofaatti gadi hir’ateera.’ Muuxannoon waggoota jahaa dhuma irratti mootii Faares mootummaa Qosxanxinoophiyaa mo’achuu irraa akka of qusatu, fi furii mootummaa Roomaa irraa waggaa waggaadhaan kaffalamu ifatti akka murteessu isa amansiise jechuun ni danda’ama,—warqee taalaantii kuma tokko, meetii taalaantii kuma tokko, uffata harrii kuma tokko, fardeen kuma tokko, fi durbummaa isaanii eeggatanii jiran kuma tokko. Heraaqiliyos haala salphisaa kana irratti mallatteesse. Garuu yeroo fi carraan inni qabeenya sana hiyyummaa Baha irraa walitti qabuuf argate, qophii weerara jajjabaa fi abdii kutachiisaa tokkoof ciminaan hojii irra oole.”
“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.
“በርስያ ንጉሥ እቲ ዝተሓብአ ሳራሴናዊ ንዒቕዎ፣ መልእኽቲ እቲ ናይ መካ ሓሳዊ ነቢይ ድማ ኣላጊጹሉ። እቲ ምውዳቕ ናይ ሮማ መንግሥቲ እኳ ንሙሓመዳንነት ወይ ድማ ንምስፋሕ ናይቶም ሳራሴናዊ ብኣጽዋር ዝተዓጠቑ ዘርጋሕቲ ሓደ ምትላል ደገ ኣይምኸፈተን፣ ምንም እኳ ንጉሥ ፋርሳውያንን ኻጋን ኣቫራትን (ተካኢ ኣቲላ) ኣብ መንጎኦም ነቲ ተረፍ መንግሥታት ቄሳራት እንተ ተኻፈልዎ። ኮስሮኤስ ባዕሉ ወደቐ። እተን ፋርሳዊትን ሮማዊትን መንግሥታት ንሓድሕደን ኃይለን ኣዳኺመን። ቅድሚ ሰይፊ ኣብ ኣእዳው እቲ ሓሳዊ ነቢይ ከይተወሃበ፣ ካብ ኣእዳው እቶም ጉያኡ ክኽልክሉን ሓይሉ ክጭፍልቁን ዝኽእሉ ነበሩ ተወቒዑ ተወሲዱ።”
“‘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.’
“‘Bara Scipio fi Hannibalitii jalqabee guyyoota kaasee, hojii guddaa fi gootummaa caalu kan impaayerichaa bilisummaaaf yaalame hin jiru; akka hojii Heraclius raawwateetti. Inni karaa isaa balaa guutuu ta’e Galaana Gurraachaa fi gaarota Armeeniyaa keessa qorattee deeme, gara handhuura Faares seenee, mootummaa mootii guddaa sanaa humna waraanaa isaa gara ittisa biyya isaanii dhiiga dhangalaasaa turteetti deebise.’”
“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.’
“Lola lola Niinawwee keessatti, kan ganama barii irraa jalqabee hamma sa’aatii kudha tokkootti jabeenyaan lolame sana keessatti, alaabaan digdamii saddeet, kanneen caccabuu yookaan tarsa’uu danda’an irraa kan hafe, Faaresota irraa fudhataman; kutaan waraana isaanii keessaa inni guddaan cicciramee bade, mo’attoonnis kasaaraa ofii isaanii dhoksuudhaan halkanicha dirree waraanaa irratti dabarsan. Magaalonnii fi manneen mootummaa Asor yeroo jalqabaatiif Roomaanotatti banaman.”
“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.
“Impaayerri Roomaa injifannoowwan inni raawwateen hin jabaanne; yeroo wal fakkaataatti immoo, karaa qophaa’e, akkasumas mala isumaatiin, baay’ina Saraaqeenota Arabiyaa keessaa, akkuma awwaannisa naannoo sanaa keessaa, warra amantii dukkanaa’aa fi gowwoomsaa ta’e kan Mohammadaanummaa karaa isaanii keessatti babal’isan, saffisaan mootummaa Faaresii fi mootummaa Roomaa lamaan irratti faca’anii haguuguuf.”
“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.
“Dhugaan kun akka gaariitti fakkeenyaan ibsamuun kan dandaʼamu caalaatti hin barbaachisu; kunis jechoota xumuraa boqonnaa keessaa Gibbon irraa, kan keessaa fuul-duraatti keessaa fudhataman, tiin kennameera. ‘Loltuu injifattootaa mootummaa alaabaa Heraclius jalatti ijaaramtee turus, carraan alaa fi uumama isaa irraa maqaa baʼe sun humna isaanii leenjisuu irra caalaatti fixee fakkaata. Yeroo mootichi Konstantinopolii yookaan Yerusaalemitti injifatee mootummaa isaa kabajaa turetti, magaalaan xiqqaan maqaan ishee hin beekamne daangaa Sooriyaa irratti argamtu Sarasenootaatiin saamamte; isaanis loltoota muraasa gargaarsa isheef deemanii turan cicciran,—taatee idilee fi salphaa tokko qofa taʼee jiraata ture, utuu dursee seensa jijjiirama guddaa tokkoo taʼuu baatee. Saamtotni kun ergamoota Mohammed turan; gootummaan isaanii of irraa bade fakkaatu sun gammoojjii keessaa baʼe; waggoota mootummaa isaa saddeet isa dhumaa keessatti, Heraclius Arabaatti naannolee isuma duraan Faaresota irraa deebisee ture sanauma dhabe.
“‘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.’
“‘Hafuuraa fi kaka’umsi sobaa, kan iddoo jireenyaa isaanii samii keessatti hin qabne,’ lafa irratti gad lakkifaman. Boolli gadi fageenyi hin qabne sun banuuf furtuu qofa barbaachisa ture; furtuun sunis kufaatii Chosroes ture. Inni xalayaa lammii Makkaa tokkoo, kan hin beekamne, tuffiidhaan cicciree ture. Garuu yeroo inni ‘ibsa ulfinaa’ isaa irraa gara ‘masaraa dukkanaa’ isa iji tokkollee keessa hin seenuutti gadi bu’e, maqaan Chosroes mootummaa dagatamuutti yeroo gabaabaatti darbuun dura maqaa Mohammediin bakka buufamuuf ture; jiini bifa margaa fakkaatu sunis hamma urjiin sun kufutti ol-ba’iinsa isaa eegaa jiru fakkaate. Chosroes, erga guutummaatti mo’amuu fi mootummaa isaa dhabuu booda, bara 628 keessatti ajjeefame; barri 629 immoo ‘injifannoo Arabaa,’ fi ‘waraana jalqabaa Mohammedanoota mootummaa Roomaa irratti’ jedhamuun mallatteeffama. ‘Ergasii ergamaan shanaffaan malakata afuufe; anis urjii tokko samii irraa gara lafaatti kufe nan arge; isaafis furtuun boolla gadi fageenya hin qabnee kenname. Innis boolla gadi fageenya hin qabne bane.’ Inni gara lafaatti kufe. Yeroo humni mootummaa Roomaa dadhabee fixameetti, mootichi guddaan Bahaa immoo masaraa dukkanaa isaa keessatti du’ee ciisetti, saamichi magaalaa xiqqoo tokkoo daarii Sooriyaa irratti raawwatame ‘dursa warraaqsa guddaa’ ture. ‘’Saamtonni sun ergamoota Mohammed turan, gootummaan isaanii of wallaalchisu immoo lafa onaa keessaa bahee mul’ate.’”
“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.
“ଅଗାଧ କୂପ.—ଏହି ପଦର ଅର୍ଥ ଗ୍ରୀକ ଭାଷାରୁ ଜାଣିହେବ, ଯେଉଁଠାରେ ଏହାକୁ ‘ଗଭୀର, ତଳହୀନ, ଅତ୍ୟନ୍ତ ଗଭୀର’ ବୋଲି ପରିଭାଷିତ କରାଯାଇଛି, ଏବଂ ଏହା କୌଣସି ଉଜାଡ଼, ନିର୍ଜନ ଓ ଅଚାଷିତ ସ୍ଥାନକୁ ସୂଚିତ କରିପାରେ। ପୃଥିବୀର ଆଦିକାଳୀନ ବିକଳ ଓ ଅବ୍ୟବସ୍ଥିତ ଅବସ୍ଥାକୁ ବର୍ଣ୍ଣନା କରିବା ପାଇଁ ମଧ୍ୟ ଏହି ପଦ ବ୍ୟବହୃତ ହୋଇଛି। Gen.1:2. ଏହି ପ୍ରସଙ୍ଗରେ ଏହା ଯଥାର୍ଥଭାବେ ଆରବୀୟ ମରୁଭୂମିର ସେହି ଅଜଣା ଉଜାଡ଼ ବିସ୍ତାରକୁ ସୂଚିତ କରିପାରେ, ଯାହାର ସୀମାଞ୍ଚଳରୁ ପଙ୍ଗପାଳର ଝୁଣ୍ଡ ସଦୃଶ ସାରାସିନମାନଙ୍କର ଦଳ ବାହାରିଲା। ଏବଂ ପର୍ସିଆର ରାଜା ଖୋସ୍ରୋୟସଙ୍କ ପତନକୁ ମଧ୍ୟ ଅଗାଧ କୂପ ଖୋଲାଯିବାର ଚିତ୍ରଣ ଭାବେ ଯଥାଚିତ୍ ବୁଝାଯାଇପାରେ, କାରଣ ଏହା ମହମ୍ମଦଙ୍କ ଅନୁୟାୟୀମାନଙ୍କ ପାଇଁ ନିଜମାନଙ୍କ ଅସ୍ପଷ୍ଟ ଦେଶରୁ ବାହାରିଆସି, ଅଗ୍ନି ଓ ତଳୱାରଦ୍ୱାରା ନିଜମାନଙ୍କର ଭ୍ରମଜନକ ଶିକ୍ଷାଗୁଡ଼ିକୁ ପ୍ରଚାର କରିବାର ପଥ ପ୍ରସ୍ତୁତ କଲା, ଯେପର୍ଯ୍ୟନ୍ତ ସେମାନେ ସମଗ୍ର ପୂର୍ବତନ ସାମ୍ରାଜ୍ୟ ଉପରେ ନିଜମାନଙ୍କର ଅନ୍ଧକାର ପ୍ରସାର କରିନଥିଲେ।” 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.
Rakkina jalqabaa isa tokkoffaan, inni malakata shanaffaa taʼe, jalqaba waraana Islaam Roomaa irratti ka’e ni mul’isa; akkasumas inni lola Roomaa fi Faares gidduutti adeemsifame, keessatti Roomaan moo’atte, garuu gochaa sana keessatti humna waraanaa ishee hamma humna Islaamaa ol-ka’uu ittisuuf dadhabutti fixxe ni adda baasa. Amaloonni raajii rakkina jalqabaa fi rakkina lammaffaa amaloota raajii rakkina sadaffaa ni adda baasu; akkasumas rakkinoota lamaan jalqabaa akka mallattoo seenaa rakkina sadaffaatti beekuun baay’ee barbaachisaa dha; seenaa sun yeroo chaappaa namoota dhibba tokkoo fi afurtamii afur kumaa kaa’amuu bakka bu’a, innis Fulbaana 11, 2001 irraa eegale. Seenaa raajii aayata sadii jalqabaa keessatti Mahammadhaan bakka buufame sana booddee, aayanni afraffaan Abubaakar, hoogganaa jalqabaa Mahammad booda ture, ni beeksisa.
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.
Isaanis akka isaan marga lafaa, yookaan waan magariisa kamiyyuu, yookaan muka kamiyyuu hin miine ajajame; garuu namoota chaappaawwan Waaqayyoo adda isaanii irratti hin qabne qofa. Mul’ata 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.
Ajajni Abubakar loltoonni Islaamaa yeroo sana biyya Roomaa keessa warra waaqeffattoota gosa lama jiran gidduutti garaagarummaa akka godhan qajeelche. Gareen tokko Kaatolikoota turan; isaan ajajawwan amantii tokko tokko dugda mataa isaanii haadhuu (tonsure) godhatan, akkasumas waaqeffannaa Dilbataa eegaa turan. Gareen inni kaan immoo warra Sanbata guyyaa torbaffaa eeggataniidha; Sanbatni immoo chaappaa Waaqayyooti.
“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:—
“Duʼa Mohammed duʼaan booddee, inni ajaja keessatti Abubekriin bakka buufame, B.C.E. 632; innis akkuma aangoo fi mootummaa isaa sirriitti dhaabeen, gara gosoota Arabaa xalayaa marsaa erge; keessaa kutaan armaan gadii kun baafata isaati:—
“‘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.’
“‘Yommuu isin waraana Waaqayyoo loltanii, akka dhiiratti of qajeelchaa, dugda garagalchuu malee; garuu moʼichi keessan dhiiga dubartootaa fi daaʼimmaniin akka hin xuroofne. Muka timiraa tokko illee hin balleessinaa, yookaan lafa qamadii tokko illee hin gubinaa. Muka firii hin murinaa, horii irrattis hammina tokko illee hin raawwatinaa, warra nyaataaf qaltan qofa malee. Yommuu kakuu yookaan waliigaltee tokko gootan, isa sana irratti dhaabbadhaa, akka dubbiin keessan amanamu taʼaas. Akkasumas yommuu deemdan, namoota amantii tokko tokko kanneen mana qopheessummaa keessatti of baasanii jiraatanii karaa sanaan Waaqayyoon tajaajiluuf of kennan ni argitu; isaan dhiisaa, isaanis hin ajjeesinaa, mana qopheessummaa isaanii illee hin diiginaa. Akkasumas gosa namootaa biraa kan mana sagadaa Seexanaa keessaa taʼan, kanneen gonfoo isaanii haaddoo irraa haaddoo muratanii uffatan ni argitu; mataa isaanii sirriitti qotaddhaa, hanga isaan yookaan Muhammadawoota taʼan yookaan gibira kennanitti araara tokko illee isaaniif hin godhinaa.’”
“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.
“Raajii fi seenaa keessatti ajajawwan namaaf garaa laafu sun akkuma ajaja suukkanneessaa sanaatti of-eeggannoodhaan akka eegaman hin dubbatamne; garuu akkasitti isaan ajajamaniiru. Wanta kana dura jiranis Gibbon qofa keessatti akka galmaa’etti, Abubekr irraa hooggantoota warra hojii isaanii ajaja loltoota Saraaseenotaa hundumaaf dabarsuuf tureef kenname. Ajajawwan sunis raajii sana wajjin haala wal-addaan baasuudhaan wal fakkaatu; akka kaliifaan mataan isaa ajaja nama du’a qabeessa irraa caalaa ol aanaa ta’eef beekamaa fi kallattiidhaan abboomamee hojjechaa tureetti; akkasumas yeroo inni amantii Yesus irratti loluuf ba’uu fi iddoo isaa keessatti Mohammedanismii babal’isuuf deemu sanatti, jechoota Inni dubbata jedhamee Mul’ata Yesus Kiristoos keessatti dursee himame sana irra deebi’ee dubbate.”
“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.
“Mallattoo Waaqa isaanii Irratti.—Yaada boqonnaa 7:1–3 irratti kennine keessatti, mallattoon Waaqaa Sanbata ajaja afraffaa taʼuu isaa argisiifneerra; seenaanis dhugaa kana irratti callisee hin turre; jechuunis, warri Sanbata dhugaa eegaa turan bara mootummaa ammaa kana guutuu keessatti turaniiru. Garuu gaaffiin yeroo kana namoota baayʼee biratti kaʼe, namoonni yeroo kana adda isaanii irratti mallattoo Waaqaa qaban, kanaanis hacuuccaa Mohammedaanota irraa bilisa taʼan, eenyu turan? Dubbisaan dhugaa kana yaadatti haa qabatu; akka duraan tuqame, bara mootummaa kana guutuu keessatti warri adda isaanii irratti mallattoo Waaqaa qaban, yookaan warri Sanbata dhugaa hubannoodhaan eegaa turan, turaniiru; kana malees, wanti raajichi dubbatu akka weerarri humna Turkii balleessituu kanaa isaan irratti qajeelfame utuu hin taʼin, garee biraa irratti qajeelfame taʼuu isaa haa ilaalu. Akka kanaan dhimmoonni rakkina hundumaa irraa bilisa taʼu; sababiin isaas, wanti raajichi dhugumaan dubbatu isa qofa. Gareen namootaa tokko qofa barruu keessatti ifatti mulʼata; jechuunis, warra adda isaanii irratti mallattoo Waaqaa hin qabne; eeggamuun warra mallattoo Waaqaa qabanii immoo hiika keessaa qofaan keessatti galfame. Kanaafuu, seenaa irraa warri kunneen keessaa tokko illee balaa Sarasenoonni warra jibban irratti geessisan keessatti hirmaate jechuun hin barannu. Isaan garee namoota biraa irratti bobbaafamanii turan. Badiinni garee namootaa kana irratti dhufu immoo eeggama namoota biraa wajjin walbira qabamee hin kaaʼamu; garuu ija lafaatii fi marga lafaatiin qofa walbira qabamee kaaʼama; akkas jechuun, margaa, mukaa, yookaan wanta magariisaa kamiyyuu hin miidhinaa; garuu garee namootaa murtaaʼe qofa miidhaa. Raawwii isaa keessattis, agarsiisa dinqisiisaa tokko argina; jechuunis, waraanni weerartootaa wantoota waraanni akkasii yeroo baayʼee balleessu, jechuunis fuula uumamaatii fi oomisha ishee, qusachuun; akkasumas, eeyyama isaanii warra adda isaanii irratti mallattoo Waaqaa hin qabne miidhuuf kenname hordofuudhaan, mataa garee amantootaa gonfoo mataa isaanii ciratanii turan, warra mana sagadaa Seexanaa keessaa taʼan, qooduudhaan cabsan.”
“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.
“Kun akka shakkii hin qabneetti garee monoksootaa, yookaan qoodama mootummaa Waldaa Kaatolikaa Roomaa keessaa ta’an turan. Hidhannoon Mohammedanootaas isaanitti qajeelfame. Isaan akka warra mallattoo Waaqayyoo adda isaanii irratti hin qabneetti ibsuun keessatti, yoo kaayyoo addaa ta’uu baate iyyuu, wal-simannaa addaa akka qabu nutti fakkaata; sababiin isaas, isheen sun walumaagalatti waldaa seera Waaqayyoo mallattoo isaa irraa saamtedha; Sanbata dhugaa irraa cirtee balleessuudhaan, bakka isaa keessatti sobaa dhaabdeetti. Akkasumas namoonni Abubekr hordoftoota isaa akka hin dhiphisne itti himetti, raajii irraa yookaan seenaa irraa akka hubannutti, mallattoo Waaqayyoo kan qaban turan jechuun yookaan dirqama saba Waaqayyoo kan ta’an turan jechuun hin hubannu. Isaan eenyu akka turan, sababa maaliif akka oolan, ragaan xiqqaan Gibbon nuuf hin ibsu; akkasumas beekuu keenyaaf karaa biraa hin qabnu. Garuu warri mallattoo Waaqayyoo qaban keessaa tokko illee akka hin dhiphatamne amanuuf sababii guutuu qabna; yeroo gareen biraan, kan ifatti isa hin qabne, goraadeedhaan ajjeefaman; akkasitti ibsa bal’aan raajichaa guutummaatti ni raawwatama.” 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.
ବୁବକର ମହମ୍ମଦଙ୍କ ମୃତ୍ୟୁ ପରେ ମହମ୍ମଦଙ୍କ ଅନୁୟାୟୀମାନଙ୍କୁ ଏକ ଖଲିଫତ୍ରେ ସଂଗଠିତ କଲେ; ତେଣୁ, ସେମାନେ ଯଦିଓ ଦୁଇଜଣ ଭିନ୍ନ ଐତିହାସିକ ବ୍ୟକ୍ତି, ତଥାପି ସମେତରୂପେ ସେମାନେ ପ୍ରଥମ ସନ୍ତାପର ଇସ୍ଲାମର ସାକ୍ଷ୍ୟର ଆରମ୍ଭକୁ ପ୍ରତିନିଧିତ୍ୱ କରନ୍ତି, ଏବଂ ପ୍ରଥମ ସନ୍ତାପର ଇତିହାସକୁ ଚିହ୍ନିତ କରୁଥିବା ଐତିହାସିକ ବ୍ୟକ୍ତି ହେଲେ ମହମ୍ମଦ।
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.
Jalqaba seenaa wayyoo lammaffaatti, Mahammad II bara 1453tti Qonstantinopil injifate. Bara 1449 keessatti maleekota afur, warri Islaama bakka bu’an, hiikaman. Jalqabni fi xumuri wayyoo isa duraa, akkaataa isaanii ittiin duraa fi lammaffaa ta’aniin, Mahammad tokkoon mallatteeffame. Akka raajii keessatti ibsametti, jalqabni fi xumuri seenaa wayyoo isa duraa, mallattoo Alfaa fi Oomeegaa baata.
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.
Jalqaba wayya lammaffaa keessaa raajiin yeroo ergamoota afurii ni jira; isaanis Islaamummaa yeroo sana gadhiifame, achiis immoo Hagayya 11, 1840 irratti ukkaamfame bakka bu’u. Tuqaa sana irraa kaasee hamma Onkololeessa 22, 1844tti, chaappaan dhibba afurtamii afurii fi kuma afurii ni agarsiifama. Jalqabni wayya lammaffaa gadhiifamuu Islaamummaa adda baasa; xumurni isaas ukkaamfamuu Islaamummaa mallatteessa. Wayyaan jalqabaa fi lammaffaan lamaan isaanii iyyuu mallattoo raajii sirrii ta’an kan jalqaba isaanii xumura isaanii wajjin walitti hidhaniidha.
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.
Badiin jalqabaa lamaan wal irra tokko kaa’amuu qabu, “sarara irra sararaan,” akka kanaanis jalqabaa sadaffaa adda baafamu. Amaloota raajii kan dhuga-baatota lamaanii Islaamaa jalqabaadhaan adda baafaman keessaa tokko, yeroo murtaa’e tokko bakka bu’uu isaanii dha; innis mallattoo Alfaa fi Oomeegaan jalqabuu fi xumuramuun mallatteeffame dha. Isaan mallattoo lammaffaa illee qabu; jalqabiin badiisaa isa jalqabaa chaappaan saba Waaqayyoo kaa’amuu adda baasa, xumuriin badiisaa isa lammaffaatis akkasuma chaappaan saba Waaqayyoo kaa’amuu adda baasa.
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.
Rakkinni sadaffaan lamma Islaam akkuma tasaa fi hin eegamnetti bineensa lafa irratti ibsame Mul’ata boqonnaa kudha sadii irratti haleellaa bane, yeroo chaappessuu jalqabeen dhufe. Chaappessuun kumaatama dhibba tokkoo fi afurtamii afurii, seera Dilbataa dhihoo dhufu irratti xumurama; gantummaa sanaaf deebiinis, gantummaan biyyaalessaa badiinsa biyyaalessaatiin hordofama. Akkuma Roomaa waaqeffannaa buttaa fi Roomaa paaphaasummaa keessatti fakkeenyaan agarsiifametti, badiinsi biyyaalessaa murtiiwwan malakataa Waaqayyootiin raawwatama. Rakkooleen sadan sunis akkasuma malakoota dha. Islaam inni rakkoo sadaffaa ta’e, yeroo seerri Dilbataa dhihoo sun Ameerikaa keessatti dhufu, yeroo chaappessuun kumaatama dhibba tokkoo fi afurtamii afurii xumuramutti, ammas akkuma tasaa fi hin eegamnetti ni rukuta. Yeroon sun yeroo jalqabaa rakkoo jalqabaa, akkasumas yeroo xumuraa rakkoo lammaffaatiin fakkeeffamee ture.
We will continue this study in the next article.
Barumsa kana maxxansaa itti aanu keessatti itti fufna.
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.
Saraan ilma Haagaar intala Gibxii, isa isheen Abrahaamiif deesse, qoosaa jiru argite. Kanaaf isheen Abrahaamiin, “Garbittii kanaa fi ilma ishee ari’i; ilmi garbittii kanaa ilma koo, jechuunis Yisihaaq wajjin dhaalaa hin ta’u” jette. Dubbiin kun sababii ilma isaatiif ija Abrahaam duratti baay’ee ulfaataa ture. Waaqayyos Abrahaamiin, “Sababii mucichaatii fi sababii garbittii keetiitiif ija kee duratti ulfaataa hin ta’in; waan Saraan siif jette hundumaa sagalee ishee dhaga’i; sanyiin kee Yisihaaqiin waamamaatii. Akkasumas ani ilma garbittittii irraas sababiin inni sanyii kee ta’eef saba guddaa nan taasisa” jedhe. Abrahaamis ganama barii ka’ee buddeenaa fi qaruuraa bishaanii fuudhee, gatiittii Haagaar irra kaa’ee, mucicha wajjin isheedhaaf kenne; ishees geggeessee gad dhiise; isheenis deemtee lafa onaa Be’ersheebaa keessatti jooraffatte. Bishaanis qaruuricha keessaa dhume; isheenis mucicha keessaa muka xixinnoo tokko jala kaa’te. Isheenis deemtee akka facaasaa xiyyaa tokkootti irraa fagaattee fuulduratti taa’e; sababii isheen, “Du’a mucichaa ani hin argu” jetteef. Isheenis fuuldura isaa taa’ee sagalee ishee ol fuudhee boosse. Waaqayyos sagalee mucichaa dhaga’e; ergamaan Waaqayyoo samii irraa Haagaar waamee, “Haagaar, maaltu si mudate? Hin sodaatin; Waaqayyo iddoo inni jirutti sagalee mucichaa dhaga’eera. Ka’i, mucicha ol kaasii harka keetiin qabi; ani isa saba guddaa nan taasisaatii” jedheen. Waaqayyos ija ishee bane; isheenis boolla bishaanii tokko argite; achiis deemtee qaruuricha bishaaniin guutte, mucichaafis dhugaa kennite. Waaqayyo mucichaa wajjin ture; innis guddatee lafa onaa keessa jiraate, abbaa xiyyaa ta’es. Uumama 21:9–20.