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.
Ñawpaq ñak’ariypa profetap willakuy historiapin, Mohammedpa qhepanta hamuq umalliqqa karqan Abu Bakr Abdullah ibn Abi Quhafa, Mohammedpa suegron. Paytaqa Abubakar sutimpi rimasun. Paypas Mohammedpas ñawpaq tawa versículopi rimarisqa kachkanku. Abubakarqa Mohammedpa qhepanpi ñawpaq islam umalliq karqan, hinaspa historiapi qillqasqa kashan soldadonkuna-man huk kamachiyta qosqanmanta; chayqa Apocalipsis isqon capítulo, tawa versículopi rikuchisqa kashan. Chay kamachiyqa sellay ruwayta rikuchin, mayqanmi qallarikurqan kinsa kaq ay, nisqa ñak’ariypa chayamusqanpi; chayqa qanchis kaq trompetapas karqan, hinallataq kinsa kaq angelpa chayamuyninpas karqan.
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.
Hinaspan angel waqraqarqan; hinaptinmi rikurqani huk qoyllur hanaq pacha-manta uraykamuspa kay pachaman chayamurqanta; paytataq qosqakuq karqan uku uku t’uqupa llavinta. Hinaqtinmi pay kicharirqan uku uku t’uquta; chay t’uqumantataq oqosqamurqan qosñi, hatun hornopa qosñin hina; chay t’uqupa qosñinraykutaq intipas wayrapas tutayarqun. Hinaqtinmi chay qosñimanta langostakuna lloqsimurqanku kay pachaman; paykunamantataq qokurqan kallpa, imaynatachus kay pachapi alaqranakuna kallpayuq kanku hina. Kamachisqataq karqanku ama ñak’achinankupaqchu kay pachapa q’iwñinta, nitaq ima q’omer qura-ta, nitaq ima sach’ata; aswanpas chay runakunallata, pichqankunap urkunpi Diospa sellon mana kaqkunata. Apocalipsis 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:
Hanaq p’unchaw “quyllur” saraqan hanaq pachamantaqa Mohammedmi karqa, paymi llamk’asqanta qallarin 606 watapi. Mohammedmanmi qosqa karqa huk “llave” nisqa, chaywanmi “kicharinan” karqa “uku mana tukukuq t’oqota”, chaymanta “q’osñi” lloqsispa “intiwan wayrata” tutayachinanpaq, hinaspataq paqarichimurqa “ch’ukikuna” nisqakunata, paykunamanmi qosqa karqa “atiy”, “aqaqkunaq” atiynin hina. Chay llaveqa huk awqanakuy maqanakuy karqa, Romanokunaq soldadokunaq kallpanpi pisi kayta paqarichiq; chayraykunmi Islampa maqanakuyin sayarinanpaq kichasqa karqa. Uku mana tukukuq t’oqqoqa Arabia suyupa unanchaqninmi, Islampa paqarisqan llaqtan; q’osñitaq Islampa llulla yupaychayninmi karqa, kaymi pachantin allpaman mast’arikunampaq karqa, hinaspataq hap’ipakunampaq chay kikin hallp’akunata, maykunatam phutiy phutiy ch’ukikuna llimp’iyta ruwan hawan Afrika, uray Europa, Arabia suyukunapi. Chay ch’ukikunaqa Islampa unanchaqninmi kanku, hinaspa atiyqa profecía nisqapi soldadokunaq atiynintam reqsichin. Paykunaq atiyninqa aqaqkunaq atiynin hinam kanan karqa, paykunaqa mana suyakuqta k’anirin. Uriah Smithqa kayhinatan nin:
“A star fell from heaven unto the earth; and to him was given the key of the bottomless pit.
“Hanakpachaqmantan huk ch’aska urmamurqan kay allpaman; paytataq qosqa karqan uku mana tukuq t’uqupa llavinta.”
“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.’. ..
“Persiapa hatun kamachiqninmi llaqta kamayninpa, atiyninpa, rurayninpa musphayninkunata yuyarispan qhawarirqan; chaypachataq Makkamanta mana reqsisqa huk llaqtamasinmanta qillqasqa cartata chaskirqan, mayqinmi waqyarisqa karqan Mohammedta Diospa apostolnin hina reqsinanpaq. Payqa chay waqyakuyninta mana chaskirqanchu, cartatataq llik’irqan. ‘Kayhinatan,’ nispa rimariq Árabe profeta, ‘Diosqa suyu kamachiyta llik’inqa, Chosroespa mañakuynintataq qhispichinqa mana chaskispa.’ Kay iskay inti lloqseq imperiokunapa pataman churakusqa kashaspan, Mohammedqa pakasqa kusikuywan qhawarirqan hukninpa hukninwan chinkachinakuy puriyninta; Persia llaqtapa atipayninkunapa chawpinpitataq atirqan willakuyta ñawpaqman, mana achka watakuna pasanankama, atiyqa yapamanta kutimunanpaq Romanokunapa banderankunaman. ‘Kay willakuy nisqaqa mayqen pacha rimarisqa kasqanman hina, mana ima profecíapas chaymanta aswan karu kasqachu hunt’akunanmanta; Heracliuspa ñawpaq chunka iskay watankunaqa imperiopa qayllamanta tukukuyninta willarqan.’...”
“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.’
“Chosroesqa Asiawan Africawanpi Romapa kaqnin kaqta atipaykurqan. Hinaspataq chay pacha ‘Romanokunaq imperionninqa’ ‘Constantinoplaq perqankunallamanmi pisiyachisqa karqan, Greciaq, Italiaq, Africapa puchuqninkunawan, hinaspa Asia qochakuchu patapi Tiromanta Trabizondkama wakin lamar llaqtakunawan.’ Soqta watakunaq yachasqanmi tukukuypi Persiaq qhapaq apunman yuyayta qurqan Constantinoplata atipayta saqenanpaq, hinaspa Romanokunaq imperionninpa kacharichisqa kananpaq wata-wata quy tribütota sut’inchananpaq—waranqa talentokuna qori, waranqa talentokuna qullqi, waranqa seda p’achakuna, waranqa kawallokuna, hinaspa waranqa sipas virgenkuna. Heracliusqa kay p’enqay hunt’a kamachikuykunata qillqaywan chaskirqan. Ichaqa chay pacha hinallataq chay unay pacha, inti lloqsimuq llaqtakunapa wakcha kayninkumanta chay qhapaq qollqekunata tantananpaq tarisqan, sinchi kallpaywan llamk’asqa karqan huk sinchi mana manchakuy ataqe, mana yuyaylla llalliyta allichananpaq wakichikuypi.”
“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.
“Persiapaq qhapaqninqa mana reqsisqa sarraceno runata pisipacharqan, hinaspataq Meccamanta llullasqa profetapa willakuyninta asirqan. Romanokunapa imperionnin urmachisqa kayninpas mana kichwarqanmanchu huk punkuta Mohammedanismopaq, nitaq sarracenokuna armasniyuq llulla yachachiyta mast’ariqkunapa ñawpaqman riyyninpaq, chaypas Persiakunapa monarqan hinaspa Avar-kunapa chagan-nin (Atilapa qatiqnin) paykunapura rakisqaku kashaqtin César-kunapa qhapaq suyunkunamanta puchuqkunata. Chosroes kikinmi urmarqan. Persa hinaspa Romano monarquíakunaqa sapaqmasinkupa kallpanta tukuchirqanku. Hinaspataq manaraq huk espada churakushaspa llulla profetapa makinkunaman, maqasqan ñam karqan chaykunapa makinkunamanta, pikunachus ñanninta hark’ayta hinaspa atiyninta ñit’iyta atinqakuman karqan.”
“‘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.’
“‘Scipiowan Hannibalwan p’unchawkunamanta pacha, manam hayk’aqpas aswan sinch’i ch’uyanchasqa rurayqa kallpachakusqachu chaymantaqa, imaynachus Heraclioqa qhispichinapaq imperiota atirqan. Payqa mask’arqan manchaylla ñanninta Yana Quchanta rikhurispan, Armenia urqukunatawan, haykurqan Persia suyup sonqonman, hinaspan kutichimurqan hatun qhapaqpa soldadonkuna llaqtan yawar waqaq llaqtanta amachanankupaq.’”
“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.’
“Qhapaq p’unchawmanta chunka hukniyuq ura kama sinchita maqanakusqa Nínivepa maqanakuypiqa, iskay chunka pusaq estandartekuna, chay p’akikuyta utaq llikikuyta atisqakuna huklawpi saqespa, Persia runakunamanta qichusqa karqan; chaykunapa soldadonkumanta aswan hatun rak’iqa tukuychaskasqa karqan, hinallataq atipaqkunaqa kikinkupa chinkayninkuta pakaspa, tutataqa pampapi qhiparirqanku. Asiriapa llaqtankuna hinallataq qhapaq wasinkunaqa ñawpaq kutita Roma runakunapaq kicharisqa karqan.”
“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.
“Roma qhapaq kamachiqqa manam kallpachakusqachu atipanankunawan tarisqan atipaykunamanta; chay pachallapi, hinaspataq chay kikin imaynamantawan, ñan allichasqa karqan Arabia llaqtamanta Saraceno runakuna achkallaña hamunankupaq, chay suyullamantapuni langosta-hina, paykunaqa purisqankupi chay tutayaq, pantachiq Mohammedano iñiyta mirachispa, utqayllamanta llapanman mast’arirqanku Persia qhapaq kamachiytapas Roma qhapaq kamachiytapas.”
“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.
“Kay chiqaqmi kay hinallin rikuchiyqa mana munasqachu kanman, chay capítulo tukukuq simikunapi Gibbon qelqasqanpi qosqasqa kasqanmanta, maymantachus ñawpaq qhechwasqakuna hurqusqakuna kanku. ‘Ichapas atipaq ejércitoqa Heraclioq estandarten uranpi huñusqa karqan, chay mana allin kallpachakuyqa paykunap kallpanta kallpachaspaqa manam, aswanpas usuchisqaqa rikurin. Emperadorqa Constantinopla utaq Jerusalén llaqtakunapi atipayninta raymichkaptin, Siria suyuq tinkuynin patapi huk mana reqsisqa llaqtata sarracenokuna saquearqanku, hinallataq yanapakuq hamuq soldadokunatapas cuchu-cuchu ruwaspa wañuchirqanku,—sapa p’unchaw kaq, pisillapaq, mana yuyaychasqa ruwasqa kaswan, ichaqa mana chayqa hatun tikraypa ñawpaq qallarinqanchu karqanman. Kay suwakunaqa Mahomaq apóstolesninmi karqanku; paykunap musphay hina sinchi valorñinkuqa chunka urqumanta lloqsimusqa karqan; hinallataq kamachikuynin qhipa pusaq wataukunapi, Heraclioqa Arabekunaman chinkachirqan chay kikillan provinciakunata, maykunatataq Persiokunamanta qespichisqa karqan.”
“‘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.’
“‘Qullqiwan kawsaypa, hanaq pacha mana tiyanan kaq llullakuywan kusikuy-llakikuypa espiritun,’ kay pachaman kacharisqa karqa. Uku mana tukukuq t’uquqa kicharinanpaq huk llavella munarqa, chay llaveqa Chosroespa urmaynin karqa. Payqa Meccamanta mana reqsisqa llaqta runapa cartanta pisipaq qhawarispa llik’irqan. Ichaqa ‘hatun k’anchayninmanta’ urmaspa, ima ñawipas mana yaykuy atisqan ‘tutayay torre’man chayasqanmantaraq, Chosroes sutinqa usqhayllam qonqayman pasanan karqa Mohammedpa sutinpa ñawpaqninpi; killapa ch’askañantaq rikurirqan lloqsiyta suyasqalla, chay ch’askapa urmanankama. Chosroes, llapa atipasqa kasqan qhepaman, kamachikuyninta chinkachispa, wata 628pi wañuchisqa karqa; chaymanta wata 629qa señalasqa kashan ‘Arabia suyu atipaywan,’ hinaspa ‘Mohammedpa qatipaqkunapa ñawpaq kaq maqanakuywan Romapa imperionta contra.’ ‘Hinaspa pichqay kaq angel waqyamurqa, hinaspa rikurirqani huk ch’askata hanaq pachamanta kay pachakama urmamushaqta; paytataq qosqaku karqa uku mana tukukuq t’uqupa llavinta. Hinaspa pay kicharirqa uku mana tukukuq t’uquta.’ Payqa kay pachakama urmarqa. Roma imperiopa kallpan tukukuptin, Inti lloqsimuq suyuq hatun reynintaq tutayay torrenpi wañusqa jitarasqaña kaptin, Siria suyupa patapi huk mana reqsisqa llaqtapa suwapayasqanqa karqa ‘hatun pacha tikraypa ñawpaq takyaynin.’ ‘’Chay suwa runakunaqa Mohammedpa apostolninkuna karqaku, paykunapa loco sinchi kallpantaq ch’in pampa-manta lloqsimurqa.’”
“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.
“Mana Tukuy Uchu Sapamanta Q’aspiy.—Kay simipa ima niyninqa griegomanta yachakuyta atin, chaypi sut’inchasqa kashan: ‘ukhu, mana tukuyniyuq, ancha sunqun ukhu,’ nispa; hinaspataq mayqin q’ala, ch’usaq, mana allpasqa, mana tarpusqa maymanpas referiyta atin. Kayqa kay pachaman churasqa kashan ñawpaq kaosninpi kasqanman. Gen. 1:2. Kaypiqa allinmanta referiyta atin Arabia chunkaq ch’usaq, mana yachasqa pampakunaman, paypa muyuriq patanmanta lluqsirqanku sarraceno runakunapa achka tropasninku langostakunapa t’inkiy hina. Hinaspataq Chosroespa urmaynin, Persia suyupa qhapaqninpa, allinmanta rikuchisqa kayta hina, mana tukuyniyuq uchu sapata kicharisqa kasqanman, imaraykuchus chayqa ñanta wakichirqan Mohammedpa qatiqninpaq paykuna mana reqsisqa llaqtankumanta lluqsinankupaq, llullachiq yachachisqankuta ninawan hinaspa espadawan mast’arinankupaq, chaykama inti lloqsiy suyu tukuy patapi tutayayta mast’arirqanku.” 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.
Ñawpaq llaquy, chaymi phisqa kaq corneta kasqan, reqsichin Islampa maqanakuy qallarikuyninta Roma contra; hinallataq reqsichin Romawan Persiawan huk maqanakuyta maypichus Roma atiparqan, ichaqa chayta ruwaspan soldadokunapa kallpanta chayhina tukukuyman churarqan, manaña atispa hark’ayta Islampa atiynin hatarimuyninta. Ñawpaq llaquypa profético nisqa qillqayninakuna, iskay kaq llaquypa qillqayninakunawan kuska, kinsa kaq llaquypa profético nisqa qillqayninakunatapas reqsichinku; chayrayku ancha importante kasqanmi ñawpaq iskay llaquykunata reqsiy unanchakuna hina kinsa kaq llaquypa historianta rikuchiqta, imaraykuchus chay historia sut’ichan pachata maypichus pachak tawa chunka tawa waranqa sellasqa kanku, chay qallarirqan 11 de septiembre de 2001 p’unchaypi. Profecía historiata Mohammedwan rikuchisqa kimsa ñawpaq versículokunapi qhipaman, versículo tawañiqinpi sut’iyachin Abubakarta, Mohammed qhipa ñawpaq umalliqta.
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.
Hinaspata kamachisqa karqanman mana allpapa q'ewata, nitaq ima q'omer kaqta, nitaq ima sach'ata dañachinankupaq; aswanqa sapallan Diospa sellonta mana urkunpi apaq runakunallata. Apocalipsis 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.
Abubakarpa kamachisqanmi islámic awqaqkunata yachachirqan chay pacha Romanopa hallp’ankunapi kaq iskay rikch’aq yupaychaqkunata t’aqayta. Huk claseqa católicokuna karqanku; paykunapim wakin religioso ordenkuna umankupa qhepanta rutuchiq karqanku (tonsura), hinaspa domingo punchaw yupaychayta waqaychaq karqanku. Huknin claseqa qanchis kaq punchaw Sábado waqaychaqkuna karqanku, Sábadoqa Diospa sellonmi.
“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:—
“Mahoma wañusqan qhipamanqa, paypa kamachiy ruwasqanta qatirqan Abubekr, A.D. 632 watapi; paymi, kamachiynta hinallataq gobiernonta allinta sayarichispa, Arabia llaqtakunapi ayllukunaman muyuriq cartata apachirqan, chaymanta kay qillqasqa pasaqninmi:—
“‘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.’
“‘Imaynallaq Señorpa maqanankunapi maqanakunkichikqa, qharikuna hina allinta sayarispa maqanakuychik, ama qhipaman kutirispa; ichaqa ama atipayniykichik warmikunapa, wawakunapa yawarninwan qhellichasqa kananpaq. Ama ima palma sach’akunatapas chinkachiychu, nitaq trigopa chakrankunatapas ruphachiychu. Ama ruruyuq sach’akunatapas kuchuychu, nitaq uywakunamanpas ima mana allintapas ruraychu, mikunaykichikpaq wañuchisqaykichikllataqa. Mayqan pactotapas otaq imatapas rimanakuspa rurasqaykichiktaqa hunt’aychik, nisqaykichikman hina allin kaspa. Purispaykichiktaq tarinkichik wakin yupaychasqa runakunata monasteriokunapi sapallanku tiyaspanku, chay hinamanta Diosta sirvinankupaq munasqankuta; paykunata saqeychik, amataq wañuchiychu nitaq monasterionkukunatapas thuñiychu. Hinallataq tarinkichik huk laya runakunata, Satanáspa sinagoganman pertenesqakunata, uma muyurinkupi rutusqa chukchayuqkunata; allinta qhawariychik t’uminkuta q’alata phallinaykichikpaq, amataq kuyapayankichikchu, mana chayqa mahometano tukunkuman otaq tributo paganankukama.’”
“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.
“Mana willakuqpi, mana historiapipas nisqachu kan runakunaq aswan runa sonqoyuq kamachikuyninkunaqa millay sinchi kamachiy hina hinallataq allinta hunt’asqa kasqanta; ichaqa chayhinata paykunaman kamachisqa karqa. Hinaspa ñawpaqpi nisqakunaqa Gibbonpa qillqasqanpi sapallanmi tarikun, Abubekrpa kurakakunaman qosqan yachachiykuna hina, mayqenkunaq rurananku karqa llapa sarraceno soldadokunaman kamachiykunata willay. Chay kamachiykunaqa willakusqa rimaywan kuskanmi sumaqta rakisqa kanku, hinaqa kalifa kikinpas reqsisqa hinallataq chiqan kasukuywan wañuq runapa kamachiyninmanta aswan hanaq kamachiyman purichkanman karqa; hinaspapas Jesuspa religionninwan maqanakuspa lluqsiychkaspa, chaypa rantinpi mahometanismota mast’arichinapaq, kutimanta nirqan simikunata, mayqenkunata Jesus Cristoq Revelacionninpi willakusqa karqa paypa nisqanta.”
“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.
“Diospa Sellonqa Paypa Uykunkupin.— 7:1–3 nisqa capítuloqmanta rimarispa, qawarichirqanchikña Diospa sellonqa tawa kaq kamachiypi kashan sábado p’unchawmi kasqanta; hinallataq historiaqa mana upallanchu cheqaq sábado p’unchawta kay kunan dispensaçión tukuypi waqaychaqkuna kasqanmanta. Ichaqa kaypi achka runakunapaq kay tapuy hatarimun: pikunataq chay runakuna karqanku, kay pacha Diospa sellonta uykunkupipi apaqkuna, chayrayku mahometano ñak’arichiymanta qispichisqa rikurqanku? Ñawiriqqa yuyarichun chay factota, ñaqa ñawpaqtaña rimarisqayku hina, kay dispensaçión tukuypi wakinkuna Diospa sellonta uykunkupipi apaqkuna kasqanta, utaq cheqaq sábado p’unchawta yuyaysapa waqaychaqkuna kasqanta; hinaspataq aswan yuyaykuchun, profecía nisqanqa ima nispanpas, kay ch’usaqyachiq turco atiyniyoqpa maqanakusqankunaqa mana paykunaman churakusqanchu, aswan huk laya runakunamanmi. Chhaynaqa kay yachayqa llapa sasachakuymanta qispisqa kachkan; imaraykuchus profecíaqa cheqaqtapuni kayllatam nin. Qelqapiqa huk laya runakullam cheqaqta rikuchisqa kachkan; chayqa, Diospa sellonta mana uykunkupipi apaqkuna. Diospa sellonta apaqkunapa waqaychasqa kayninqa implaykasqallapi rikuchisqa kachkan. Chayrayku historiaqpiqa mana yachanchikchu kaykunamanta mayqenninku saracenokuna cheqnikusqankuman churashqanku llakisqakuna ukhupi kasqanta. Paykunaqa huk laya runakunapa contranpi ruwanankupaq kamachisqam karqanku. Hinallataq kay laya runakunaman hamuq chinkachiyqa mana huk runakunapa waqaychasqa kayninwan tupachisqachu, aswan kay pachapa rurunkunawan q’omer kayninwanllam; chhaynaqa, qhachuta, sach’akunata, nitaq ima q’omer kaqtaqa ama dañaychu, aswan huk laya runakunallata. Hunt’akusqanpiqa rikunchik musphay hina rikch’ariyta: huk yaykuq soldado aylluqaqa waqaychashan chaykunata, imakunatataq hina ayllukunaqa sapa kuti chinkachinku, chayqa pachamamaq uyanta hinallataq rurunkunata; hinaspataq, Diospa sellonta mana uykunkupipi apaq runakunata dañanankupaq saqisqa kasqankuman hina, supaypa sinagoganman kuuluq, rutusqa umalliyuq huk religión runakunapa umankuta phallirqanku.”
“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.
“Kaykunaqa manaraq doubtless nisqaman hina huk clase monjikunam karqanku, utaq Iglesia Católica Romana-pa wak divisionninqa. Paykunapa contranpiqa mahometanokunapa makinkuna dirigisqa karqan. Hinaspataq ñuqaykumanqa rikurin huk sapallan allin tupay, mana chaylla diseñochu kaptinpas, paykunata riqsichiypi hina, pikunachus Diospa sellon mana urkunkupi kashaqkuchu; imaraykuchus chayqa kikillan iglesia kasqanrayku, mayqinchus Diospa ley-ninta sellonmanta suwaq, cheqaq sábado-ta qichuspa, chantinpi huk llulla rurayta sayarichispa. Hinaspa mana entiendenichu, ni profeciamanta ni historiomanta, chay runakunata mayqinkunatachus Abubekr qatiqninman ama molestasqachu nispa kamachirqan, Diospa sellonniyoq kasqankuta, utaq necesariamente Diospa llaqtan kasqankuta. Pikunachus karqanku, imamantataq waqaychasqa karqanku, Gibbonpa pisillataq testimoniunqa mana willawanchu, mana huk meansniyoqchu yachanaykupaq; ichaqa llapa razónniyoq kashanchik creenapaq mana mayqenpas kaykunamanta, pikunachus Diospa sellonniyoq karqanku, molestasqa kasqankuta, chaykamataq huk clase, mayqinkunachus empháticamente mana chayta charirqankuchu, espadawan wañuchisqa karqanku; chayhinataq profecíapa especificacionninkuna sumaqta hunt’asqa kanku.” 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.
Abubakarqa, Mohammed wañusqankama qhipa, Mohammedpa qatipaqninkunata huk Califatupi huñurqan; chayrayku, iskay sapa historiapi runakuna kaspankupas, huñusqapi qhawaspaqa paykunaqa ñawpaq ñak’ariypa Islampa testimunyuyninpa qallariyninta rikuchinku, hinaspa ñawpaq ñak’ariypa historianta señalaspa rikuchiq historiapi runaqa Mohammedmi.
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.
Iskay ñak’ariypa qallariy historiapin, Mohammed II Constantinople llaqtata atipaykurqan 1453 watapi. 1449 watapin tawa angelkuna, Islamta rikch’achiqkuna, kacharirqaku. Ñawpaq ñak’ariypa qallariyninpas tukukuyninpas huk Mohammedwanmi señalasqa kachkan, ñawpaqninwan qhipaqninwan sapaqman hina. Profetícamenteqa, ñawpaq ñak’ariypa historiankaq qallariyninpas tukukuyninpas Alpha y Omegaq firmanwanmi apasqa kachkan.
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.
Iskay ñak’ariypa qallariyninpiqa tarikun pusaqniyuq tiempoq willakuynin tawa angelkunamanta, paykunaqa Islamta rikuchinku, chaymantaqa kacharisqa karqanku, hinaspataq 1840 watapi agosto killapa 11 punchawninpi hark’asqa karqanku. Chay p’unchawmanta 1844 watapi octubre killapa 22 punchawninkama, pachak tawa chunka tawa waranqa sellasqakunapa sellasqa kayninmi rikuchisqa. Iskay ñak’ariypa qallariyninqa Islampa kacharikuyninta reqsichin, tukukuynintaq Islampa hark’akuyninta señalachin. Ñawpaq ñak’ariypas iskay ñak’ariypas cheqaq profético señalniyuq kanku, qallariyninkuta tukukuyninkuwan wataykuspa.
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.
Ñawpaq iskay ayakuykuna huknin hawanpi huknin churakunanmi, “siqi patapi siqi,” kinsa kaq ayakuyman reqsinapaq. Islampa ñawpaq iskay profetiku qhawariyninkunamanta hukninmi kay: paykuna huk sut’i pacha p’unchayta rikusichinku, chaymi qallariyninta tukukuyninta Alpha y Omegaq sanqhanwan unanchan. Huk iskay kaq sanqhaytapas hap’inku; imaraykuchus ñawpaq ayakuyq qallariyninqa Diospa llaqtanta sellasqanta reqsichin, iskay kaq ayakuyq tukukuyninpas, Diospa llaqtanta sellasqanta hinallataq reqsichin.
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.
Kimsa ñak’ariy chayamurqa islam kaq qhepimanta, mana yuyasqa hina, mana suyasqa hina ima, Apocalipsis chunka kimsayoqpi kay allpa uywata maqaspa; chayhinam qallarin sellasqa kay pacha. Pachak tawa chunka tawa waranqa runakunapa sellasqa kaynin tukukunqa utqay hamuq domingo kamachiywan; chay apostasiaman kutichisqa hinaqa, llaqtapa apostasian qhepanta llaqtapa thuñichisqan hamun. Imaynatachus wakcha Roma hina, hinallataq papa Roma hina rikuchisqa karqa, chay llaqtapa thuñichisqanqa Diospa trompetankuna juzgamientonwan hunt’achisqa kan. Kimsa ñak’ariykunam trompetakuna pas. Islam, kimsa ñak’ariypa kaq, yapamanta maqanqa mana yuyasqa hina, mana suyasqa hina, utqay hamuq domingo kamachiypi Estados Unidos llaqtapi, pachak tawa chunka tawa waranqa runakunapa sellasqa kaynin tukukuqtin. Chay pachaqa rikuchisqa karqa ñawpaq ñak’ariypa qallariy pachanwan; hinallataq iskay ñak’ariypa tukuynin pachanwanpas.
We will continue this study in the next article.
Qatiq qelqasqapi kay yachakuyta qatiqnin qillqapi pasaqmi.
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.
Hinallata Saraqa rikurqan Hagar sutiyuq Egipto warmipa churinta, paymi Abrahamman wacharqan, asipayasqanta. Chayraykun Abrahamta nirqan: “Kay kamachi warmita churinwan kuska qarquy; kay kamachi warmipa churinqa mana chaskinqachu herenciata churiywan kuska, Isaacwanpas,” nispa. Chay rimasqanqa sinchita llakichirqan Abrahamta churinrayku. Hinaptin Diosqa Abrahamta nirqan: “Ama chayqa llakichisunkichu waynarayku, ni kamachi warmiykiraykuchu; llapa imatachus Sara nisunki, siminta uyariy; Isaacpiqa sutichasqa kanqa mirasqayki. Kamachi warmipa churintapas suyuta rurasaq, qanpa mirasqayki kasqanrayku,” nispa. Hinaqtin Abrahamqa tutamanta paqarinpaq hatarispan tantata, yakuwan hunt’asqa urputa apaspa, Hagarman qorqan, rikranman churapayaspa, hinallata waynatawan, hinaspa kacharparqan. Payqa ripuspanmi pantarqan Beerseba chunlla pampapi. Urpupi yaku tukukuptin, chay warmiqa waynata huk sach’a ukhupi saqirqan. Hinaspan ripuspa karullapi tiyarqan, flecha wisq’ay hinallapi; imaraykuchus nirqan: “Ama rikunaypaqchu wawapa wañuyninta,” nispa. Chay hina karullapi tiyaspanmi qaparispa waqarqan. Diosqa waynapa qapariyninta uyarirqan; hinaspan Diospa angelnin hanaq pachamanta Hagarman waqyaspa nirqan: “Iman sut’iyki, Hagar? Ama manchakuychu; Diosqa waynapa qapariyninta maypichus kashan chaypi uyarin. Hatarimuy, waynata oqarispa makiykipi hap’iy; paymantaqa hatun suyu rurasaq,” nispa. Hinaqtin Diosqa ñawinta kicharirqan, hinaspan rikurqan huk pukyuta; chayman rispan urputa yakuwan hunt’arqan, hinaspa waynaman uqyachirqan. Diosqa waynawan kasharqan; paymi wiñarqan, chunlla pampapi tiyarqan, hinaspa flechawan maqaq runa tukurqan. Génesis 21:9–20.