In the prophetic history of the first Woe, the leader who followed Mohammed was Abu Bakr Abdullah ibn Abi Quhafa, father-in-law of Mohammed. We will refer to him as Abubakar. Both he and Mohammed are referenced in the first four verses. Abubakar was the first Islamic ruler after Mohammed, and history records a command that he gave to his soldiers, that is represented in verse four of Revelation chapter nine. The command represents the sealing process that began at the arrival of the third woe, which was also the Seventh Trumpet, which was also the arrival of the third angel.
Mu mateka y’ubuhanuzi yerekeye Ishyano rya mbere, umuyobozi wakurikiye Mohammed yari Abu Bakr Abdullah ibn Abi Quhafa, umukwe wa Mohammed. Tuzamuvuga nka Abubakar. We na Mohammed bombi bavugwa mu mirongo ine ya mbere. Abubakar ni we wabaye umutegetsi wa mbere wa Isilamu nyuma ya Mohammed, kandi amateka yandika itegeko yahaye abasirikare be, ari ryo rishushanywa mu murongo wa kane w’Ibyahishuwe igice cya cyenda. Iryo tegeko rigereranya igikorwa cyo gushyirwaho ikimenyetso cyatangiye igihe ishyano rya gatatu ryageraga, ari na ryo ryari Impanda ya Karindwi, kandi ari na ryo ryari ukuza kwa marayika wa gatatu.
And the fifth angel sounded, and I saw a star fall from heaven unto the earth: and to him was given the key of the bottomless pit. And he opened the bottomless pit; and there arose a smoke out of the pit, as the smoke of a great furnace; and the sun and the air were darkened by reason of the smoke of the pit. And there came out of the smoke locusts upon the earth: and unto them was given power, as the scorpions of the earth have power. And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. Revelation 9:1–4.
Maze marayika wa gatanu avuza impanda, mbona inyenyeri igwa iva mu ijuru igera ku isi; ihabwa urufunguzo rw’ikuzimu kutagira iherezo. Irakingura ikuzimu kutagira iherezo; umwotsi uzamuka uva muri ko, umeze nk’umwotsi w’itanura rinini; izuba n’umwuka byijimishwa n’umwotsi wavuye muri ko. Mu mwotsi havamo inzige zimanuka ku isi; zihabwa ubushobozi nk’ubwo sikorupiyo zo ku isi zifite. Zitegekwa kutagira icyo zangiza ku byatsi byo ku isi, cyangwa ku kintu cyose kibisi, cyangwa ku giti icyo ari cyo cyose; ahubwo zigirira nabi abantu bonyine badafite ikimenyetso cy’Imana mu ruhanga rwabo. Ibyahishuwe 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:
“inyenyeri” yaguye ivuye mu ijuru yari Mohammed, watangiye umurimo we mu mwaka wa 606. Mohammed yahawe “urufunguzo” rwagombaga “gukingura” “ikuzimu ridafite iherezo,” kugira ngo “umwotsi” uhumye “izuba n’ikirere,” maze havemo “inzige” zahawe “ububasha” nk’ubw’ “sikorupiyo.” Urwo rufunguzo rwari urugamba rwa gisirikare rwateje intege nke mu mbaraga za gisirikare z’Abaroma, bityo rutuma haduka intambara ya Isilamu. Ikuzimu ridafite iherezo ni ikimenyetso cya Arabiya, aho Isilamu yavukiye, kandi umwotsi washushanyaga idini ry’ibinyoma rya Isilamu ryagombaga gukwira isi yose no kwigarurira ako karere k’isi kamwe n’agombaga kuzuzwa n’udutsiko tw’inzige twuzura Afurika y’amajyaruguru, Uburayi bw’amajyepfo na Arabiya. Inzige ni ikimenyetso cya Isilamu, kandi ububasha mu buhanuzi bushushanya ububasha bwa gisirikare. Ububasha bwazo bwagombaga kuba nk’ubw’amasikorupiyo, aruma atunguranye. Uriah Smith aravuga:
“A star fell from heaven unto the earth; and to him was given the key of the bottomless pit.
“Inyenyeri yaguye iva mu ijuru igera ku isi; kandi ihabwa urufunguzo rw’ikuzimu kutagira iherezo.
“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.’. ..
“Mu gihe umwami w’Abaperesi yatekerezaga ku bitangaza by’ubuhanga bwe n’ububasha bwe, yakiriye ibaruwa yavuye ku muturage utazwi wa Maka, imuhamagarira kwemera ko Mohammed ari intumwa y’Imana. Yanze ubwo butumire, maze aca iyo baruwa. ‘Ni ko bimeze,’ ni ko umuhanuzi w’Umwarabu yavuze, ‘ni ko Imana izaca ubwami, kandi yange ugusaba kwa Chosroes.’ Mohammed, wari uri ku mbibi z’izo ngoma ebyiri zo mu Burasirazuba, yitegerezaga n’ibyishimo byihishe ukwiyangiza kwazo hagati yazo; kandi hagati mu ntsinzi z’Abaperesi yiyemeza guhanura ko, mbere y’uko imyaka myinshi ishira, insinzi izongera kugarukira ku mabendera y’Abaroma. ‘Mu gihe bivugwa ko ubu buhanuzi bwatanzwe, nta buhanuzi bwari kure cyane kurusha ubu mu gusohora kwabwo, kuko imyaka cumi n’ibiri ya mbere y’ingoma ya Heraclius yagaragazaga isenyuka ryegereje ry’ubwami.’...”
“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 yigaruriye ubutunzi bw’Abaroma bwo muri Aziya no muri Afurika. Kandi muri icyo gihe, ‘ubwami bw’Abaroma’ ‘bwari bwasigaye bugarukira ku nkuta za Constantinople, hamwe n’igice cyari gisigaye cy’Ubugereki, Ubutaliyani, na Afurika, n’imijyi imwe n’imwe yo ku nyanja, uhereye i Tiro ukageza i Trebizond, yo ku nkombe za Aziya. Amaherezo, uburambe bw’imyaka itandatu bwemeje umwami w’Abaperesi kureka umugambi wo kwigarurira Constantinople, no kugena umusoro wa buri mwaka wo gucungura ubwami bw’Abaroma,—talanto igihumbi za zahabu, talanto igihumbi za feza, amakanzu igihumbi y’ihariri, amafarashi igihumbi, n’inkumi igihumbi. Heraclius yemeye ayo mabwiriza y’isoni. Ariko igihe n’umwanya yahawe kugira ngo akusanye ubwo butunzi mu bukene bw’Iburasirazuba byakoreshejwe n’umwete mu gutegura igitero gikomeye kandi cyari icyo kwiheba.’”
“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.
“Umwami w’u Buperesi yasuzuguye uwo Musaraseni utazwi cyane, kandi asuzugura ubutumwa bw’uwo muhanuzi w’i Maka wiyitaga umuhanuzi. Ndetse no guhirima kw’ubwami bw’Abaroma ntikwari kuba kwarafunguriye idini ya Mohamedi inzira, cyangwa ngo gufashe gukomeza gutera imbere kw’abasaraseni bitwaje intwaro, abamamaji b’uburiganya, kabone n’iyo umwami w’Abaperesi na chagan w’Abaavari (umusimbura wa Atira) baza kuba baragabanye hagati yabo ibisigazwa by’ubwami bw’Abasesari. Chosroes ubwe yaraguye. Ubwami bw’Abaperesi n’ubw’Abaroma bwararushanyije buruhanya, butakaza imbaraga zabwo. Kandi mbere y’uko inkota ishyirwa mu maboko y’uwo muhanuzi w’ibinyoma, yakubiswe ikurwa mu maboko y’abari kuba barabujije inzira ye kandi bagasenya ububasha bwe.”
“‘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.’
“‘Uhereye ku minsi ya Scipio na Hannibal, nta gikorwa cy’ubutwari kirangwa n’ubushizi bw’amanga kurusha icyo Heraclius yakoze kugira ngo acungure ubwami. Yanyuze inzira ye y’akaga anyuze mu Nyanja y’Umukara no mu misozi ya Armenia, yinjira rwagati mu mutima w’u Buperesi, maze ahamagaza ingabo z’umwami mukuru zigaruka kurengera igihugu cyazo cyavaga amaraso.’”
“In the battle of Nineveh, which was fiercely fought from daybreak to the eleventh hour, twenty-eight standards, besides those which might be broken or torn, were taken from the Persians; the greatest part of their army was cut in pieces, and the victors, concealing their own loss, passed the night on the field. The cities and palaces of Assyria were opened for the first time to the Romans.’
“Mu ntambara ya Nineve, yarwanye ubukana kuva mu museke kugeza ku isaha ya cumi n’imwe, hafashwe amabendera makumyabiri n’umunani y’Abaperesi, uretse ayashoboraga kuba yaramenetse cyangwa yarashwanyaguritse; igice kinini cyane cy’ingabo zabo cyatemaguwe mo ibice, kandi abanesheje, bahisha ibihombo byabo bwite, baraye ku rugamba. Imigi n’ingoro z’i Ashuri byakinguriwe Abaroma ku ncuro ya mbere.”
“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.
“Umwami w’Abaroma ntiyakomejwe n’intsinzi y’ubugabane yagezeho; kandi icyarimwe, kandi hakoreshejwe uburyo bumwe, hateguriwe inzira imbaga z’Abasaraseni zaturutse muri Arabiya, nk’inzige ziturutse muri ako karere nyine, zo zakwirakwizaga mu rugendo rwazo imyizerere ya Mohamedi y’umwijima kandi iyobya, maze mu kanya gato zitwikira ubwami bw’Abaperesi n’ubw’Abaroma.”
“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.
“Nta shusho yuzuye kurushaho y’uku kuri umuntu yakwifuza iruta itangwa n’amagambo asoza icyo gice cya Gibbon, ayo iyi mirongo ibanziriza yakuwemo. ‘Nubwo ingabo yatsinze yari yarashyizweho munsi y’ibendera rya Heraclius, iyo mbaraga idasanzwe isa n’iyananije imbaraga zayo aho kuzikoresha. Mu gihe umwami w’abami yatsindiraga i Constantinople cyangwa i Yerusalemu, umujyi muto utazwi ku mipaka ya Siriya wasahuwe n’Abaraseni, kandi batemagura ingabo zimwe zari zaje gutabara,—ikintu gisanzwe kandi kidafite icyo kivuze cyane, iyo kitaza kuba ari intangiriro y’impinduramatwara ikomeye. Abo bajura ni bo bari intumwa za Mohammed; ubutwari bwabo bw’ishyaka ry’ubusazi bwari bwaravuye mu butayu; kandi mu myaka umunani ya nyuma y’ingoma ye, Heraclius yatsinzwe n’Abarabu ku ntara za nya ntara yari yarakijije Abaperesi.”
“‘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.’
“‘Umwuka w’uburiganya n’ishyaka ry’ikirenga, ufite ubuturo butari mu ijuru,’ yarekuwe ku isi. Ikuzimu ritagira iherezo ryari rikeneye gusa urufunguzo rwo kurufungura, kandi urwo rufunguzo rwari uguhanuka kwa Chosroes. Yashishimuye yivanyeho ibaruwa y’umuturage utazwi wa Mecca. Ariko ubwo avuye mu ‘muriro w’ikuzo’ rye agasandara mu ‘munara w’umwijima’ nta jisho ryashoboraga gutobora, izina rya Chosroes ryari rigiye guhita rishyirwa mu kwibagirana imbere y’irya Mohammed; kandi ukwezi kw’agasongero kwasaga n’ugategereza gusa izamuka ryarwo kugeza igihe inyenyeri iguye. Chosroes, amaze gutsindwa burundu no gutakaza ubwami bwe, yishwe mu mwaka wa 628; kandi umwaka wa 629 urangwamo ‘kwigarurira Arabiya,’ n’ ‘intambara ya mbere y’Abayisilamu barwanyije ubwami bw’Abaroma.’ ‘Malayika wa gatanu avuza impanda, mbona inyenyeri iva mu ijuru igwa ku isi; ihabwa urufunguzo rw’ikuzimu ritagira iherezo. Nuko ifungura ikuzimu ritagira iherezo.’ Yaguye ku isi. Ubwo imbaraga z’ubwami bw’Abaroma zari zimaze gushira, kandi umwami ukomeye w’Iburasirazuba aryamye yapfuye mu munara we w’umwijima, isahurwa ry’umudugudu utazwi ku mipaka ya Siriya ryari ‘intangiriro y’impinduramatwara ikomeye.’ ‘Abambuzi bari intumwa za Mohammed, kandi ubutwari bwabo bwasaze bwasesekaye buvuye mu butayu.’”
“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.
“Ikuzimu Ridafite Iherezo.—Insobanuro y’iri jambo ishobora kumenyekana dukomoye ku Kigiriki, aho risobanurwa ngo ‘ikintu cyimbitse, kidafite epfo na ruguru, kinyuze cyane mu bujyakuzimu,’ kandi rishobora kwerekeza ahantu aho ari ho hose hameze nk’amatongo, hasenyutse, kandi hadahinze. Rikoreshwa ku isi mu mimerere yayo ya mbere y’akajagari. Itang. 1:2. Muri uru rugero rishobora mu buryo bukwiriye kwerekeza ku butayu butazwi bwo mu butayu bwa Arabiya, ku mipaka yabwo havuye ingabo nyinshi z’Abasaraseni nk’ibyonnyi by’inzige. Kandi kugwa kwa Khosrowi, umwami w’u Buperesi, na byo bishobora koko gushushanywa nko gukingurwa kw’ikuzimu ridafite iherezo, kuko byateguye inzira kugira ngo abayoboke ba Mohammed baturuke mu gihugu cyabo kitazwi cyane, kandi bakwirakwize inyigisho zabo z’ubuyobe bakoresheje umuriro n’inkota, kugeza ubwo bari bamaze gukwiza umwijima wabo ku bwami bwose bw’Iburasirazuba.” 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.
Ishyano rya mbere, ari ryo mpanda ya gatanu, rigaragaza intangiriro y’intambara ya Isilamu yarwanyaga Roma, kandi rigaragaza urugamba rwabaye hagati ya Roma n’u Buperesi, aho Roma yanesheje; nyamara mu kubigenza ityo, yatakaje imbaraga zayo za gisirikare ku rugero rutuma itabasha gukumira izamuka ry’ubutegetsi bwa Isilamu. Ibiranga by’ubuhanuzi by’ishyano rya mbere n’iryakabiri, ni byo bigaragaza ibiranga by’ubuhanuzi by’ishyano rya gatatu, kandi ni ingenzi kumenya ko amashyano abiri ya mbere ari ibimenyetso by’amateka y’ishyano rya gatatu, kuko ayo mateka ahagarariye igihe cyo gushyirwaho ikimenyetso kw’ijana na mirongo ine na bine ibihumbi, cyatangiye ku wa 11 Nzeri 2001. Nyuma y’amateka y’ubuhanuzi ahagarariwe na Mohammed mu mirongo itatu ya mbere, umurongo wa kane utangiza Abubakar, umuyobozi wa mbere wakurikiye Mohammed.
And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. Revelation 9:4.
Kandi bategetswe ko batagomba kwangiza ibyatsi byo mu isi, cyangwa ikintu cyose kibisi, cyangwa igiti icyo ari cyo cyose; ahubwo ko bagomba kwangiza abantu bonyine badafite ikimenyetso cy’Imana mu ruhanga rwabo. Ibyahishuwe 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.
Itegeko rya Abubakar ryategekaga abarwanyi b’Abayisilamu gutandukanya amatsinda abiri y’abaramyi yari ariho muri icyo gihe mu bihugu by’Abaroma. Itsinda rimwe ryari Abagatolika, bari bafite amatsinda amwe y’abihay’Imana yibogoshaga inyuma ku mutwe (tonsure), kandi bakitondera kuramya ku Cyumweru. Irindi tsinda ryari abarindaga Isabato y’umunsi wa karindwi, kandi Isabato ni ikimenyetso cya kashe y’Imana.
“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:—
“Nyuma y’urupfu rwa Mohammed, yasimbuwe ku buyobozi na Abubekr, mu mwaka wa 632 nyuma ya Kristo, maze akimara gushinga neza ububasha bwe n’ubutegetsi bwe, yoherereza amoko y’Abarabu ibaruwa izenguruka, ikurwamo aya magambo akurikira:—
“‘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.’
“‘Iyo murwana intambara z’Umwami, mujye mwitwara nk’abagabo, mutahunga ngo muhindukire mugaragare umugongo; ariko kandi ntsimbe intsinzi yanyu mu maraso y’abagore n’ay’abana. Ntimurimbure ibiti by’imikindo, kandi ntimutwike imirima y’imyaka. Ntimukatemye ibiti byera imbuto, kandi ntimugire inka cyangwa andi matungo mubihemukira, keretse ayo mwica ngo muyarye. Kandi nimugira isezerano cyangwa ingingo mwasezeranyeho, mujye muyikomeraho, mube indahemuka ku ijambo ryanyu. Kandi mu rugendo rwanyu muzahura n’abantu b’idini bibereye mu bwigunge mu bigo by’abamonaki, bihaye umurimo wo gukorera Imana muri ubwo buryo; mubareke, kandi ntimubice cyangwa ngo murimbure ibyo bigo byabo. Kandi muzahasanga ubundi bwoko bw’abantu bo mu isinagogi ya Satani, bafite imitwe yogoshe hejuru nk’amasunzu; mumenye neza ko mubakubita mu mutwe mukayatsemba, kandi ntimubahe imbabazi na mba kugeza aho bahinduka Abayisilamu cyangwa bagatanga umusoro w’ikoro.’”
“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.
“Nta hantu havugwa mu buhanuzi cyangwa mu mateka ko amabwiriza yarushagaho kugaragaza ubumuntu yubahirijwe n’ubwitonde bwinshi nk’uko byagenze ku itegeko ry’ubugome; ariko ni ko bari barabitegetswe. Kandi ibivuzwe mbere ni byo byonyine Gibbon yanditse ko byari amabwiriza yatanzwe na Abubekr ku batware bari bafite inshingano yo kugeza amategeko ku ngabo zose z’Abaraseni. Ayo mategeko ahura n’uburyo bwihariye n’ubuhanuzi, nk’aho khalifa ubwe yakoraga mu kumvira kuzwi kandi kutaziguye itegeko risumba iry’umuntu upfa; kandi ubwo nyine yajyaga kurwana n’idini rya Yesu no gukwirakwiza Ubumohamedi mu mwanya waryo, yasubiyemo amagambo byari byarahanuwe mu Ibyahishuwe bya Yesu Kristo ko azavuga.”
“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.
“Ikidodo cy’Imana ku Gahanga Habo.—Mu bisobanuro twatanze kuri 7:1–3, twerekanye ko ikidodo cy’Imana ari Isabato yo mu itegeko rya kane; kandi amateka ntiaceceka ku kuri kw’uko habayeho abubahirije Isabato y’ukuri mu gihe cyose cy’iki gihe cy’iteganywa. Ariko hano havutse ikibazo ku bantu benshi, ngo abo bagabo bari bande muri icyo gihe bari bafite ikidodo cy’Imana ku gahanga habo, kandi ku bw’ibyo bakaba barakuwemo guhutazwa n’Abayisilamu? Umusomyi ajye azirikana ukuri, twamaze kuvugaho, ko muri iki gihe cyose cy’iteganywa habayemo abafite ikidodo cy’Imana ku gahanga habo, cyangwa se abubahirizaga Isabato y’ukuri babizi neza; kandi kandi atekereze ko icyo ubuhanuzi buvuga ari uko ibitero by’ubu butegetsi bw’Abaturukiya bwazanye kurimbura bitari bigambiriye abo, ahubwo byari bigambiriye irindi tsinda. Bityo rero iyi ngingo ikavanwamo ingorane zose; kuko ari byo gusa koko ubuhanuzi buvuga. Itsinda rimwe gusa ni ryo ryerekanwa mu buryo butaziguye muri uwo murongo; ari ryo abafite ikidodo cy’Imana ku gahanga habo; naho kurindwa kw’abafite ikidodo cy’Imana kwinjizwamo gusa mu buryo bw’impaka zikurikirana. Ni cyo gituma tutabona mu mateka ko hari n’umwe muri bo wagizweho ingaruka n’amakuba Abasaraseni bateje abo bangaga. Bari boherejwe kurwanya irindi tsinda ry’abantu. Kandi kurimbuka kwagombaga kugera kuri iri tsinda ry’abantu ntigushyirwa mu buryo bwo kugereranywa no kurindwa kw’abandi bantu, ahubwo kugashyirwa gusa mu buryo bwo kugereranywa no kurindwa kw’imbuto n’ibimera byo ku isi; bityo, Ntimugire icyo mukora ku byatsi, ku biti, cyangwa ku kintu cyose kibisi, keretse ku itsinda runaka ry’abantu. Kandi mu isohozwa ryabyo, tubona igitangaza kidasanzwe cy’ingabo z’abateye zisigira ibyo bene izo ngabo zisanzwe zangiza, ari byo ubuso n’umusaruro bya kamere; maze, bakurikije uruhushya bahawe rwo kugirira nabi abo bantu batari bafite ikidodo cy’Imana ku gahanga habo, bakamenagura ibihanga by’itsinda ry’abihaye Imana bari bafite imitwe imogoshe ku isunzu, bari abo mu isinagogi ya Satani.”
“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.
“Aba nta gushidikanya bari icyiciro cy’abamonaki, cyangwa ikindi gice cyo mu Itorero Gatolika ry’i Roma. Ni bo ibitero by’Abayisilamu byari byerekejweho. Kandi kuri twe bisa n’aho hariho ugukwiranye kudasanzwe, niba atari umugambi ubwawo, kuba barasobanuwe nk’abatari bafite ikimenyetso cy’Imana mu ruhanga rwabo; kuko ari ryo torero nyine ryambuye amategeko y’Imana ikimenyetso cyayo, riyakuraho Isabato y’ukuri, rikimika iyiganano mu mwanya wayo. Kandi ntitwumva, haba ku buhanuzi cyangwa mu mateka, ko abo Abubekr yategetse abayoboke be kutabangamira bari bafite ikimenyetso cy’Imana, cyangwa ko byanze bikunze bari bagize ubwoko bw’Imana. Abo bari bo, n’impamvu barokowe, ubuhamya bucye bwa Gibbon ntibubitumenyesha, kandi nta bundi buryo dufite bwo kubimenya; ariko dufite impamvu zose zo kwizera ko nta n’umwe muri abo bari bafite ikimenyetso cy’Imana wababajwe, mu gihe irindi tsinda, ryari ridafite rwose icyo kimenyetso, ryicishijwe inkota; bityo ibisobanuro by’ubuhanuzi bikaba byujujwe mu buryo busesuye.” Uriah Smith, Daniel and Revelation, 500–502.
Abubakar consolidated Mohammed’s followers into a Caliphate after Mohammed’s death, so even though they are two different historical figures, taken together they represent the beginning of the testimony of Islam of the first woe, and the historical figure who marks the history of the first woe is Mohammed.
Abubakar yakomeje gukomeza no guhuriza hamwe abayoboke ba Mohammed mu Bukhaliifati nyuma y’urupfu rwa Mohammed; bityo, nubwo ari abantu babiri batandukanye mu mateka, bafatanyirijwe hamwe bagereranya intangiriro y’ubuhamya bwa Isilamu bwa marira ya mbere, kandi umuntu w’amateka uranga amateka ya marira ya mbere ni Mohammed.
In the beginning history of the second woe, Mohammed II conquered Constantinople in 1453. In 1449, four angels, representing Islam were loosed. The beginning and ending of the first woe, is marked by a Mohammed, the first and second respectively. Prophetically the beginning and ending of the history of the first woe, bears the signature of Alpha and Omega.
Mu ntangiriro y’amateka y’ishyano rya kabiri, Mohammed II yigaruriye Constantinople mu 1453. Mu 1449, abamarayika bane, bahagarariye Isilamu, bararekuwe. Intangiriro n’iherezo by’ishyano rya mbere birangwa na Mohammed, uwa mbere n’uwa kabiri uko bikurikirana. Mu buryo bw’ubuhanuzi, intangiriro n’iherezo by’amateka y’ishyano rya mbere bitwaje ikimenyetso cya Alfa na 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.
Intangiriro y’akaga kabiri ikubiyemo ubuhanuzi bw’igihe bwerekeye abamarayika bane, bahagarariye Isilamu yari yarekuwe icyo gihe, hanyuma ikaza gukomatanyirizwa ku wa 11 Kanama 1840. Uhereye icyo gihe kugeza ku wa 22 Ukwakira 1844, hagaragazwa ishyirwaho ikimenyetso kw’abihumbi ijana na mirongo ine na bane. Intangiriro y’akaga kabiri igaragaza kurekurwa kwa Isilamu, naho iherezo ryayo rikagaragaza gukomatanyirizwa kwa Isilamu. Akaga ka mbere n’akaga ka kabiri byombi bifite ibimenyetso nyakuri by’ubuhanuzi bihambira intangiriro zabyo n’iherezo ryabyo.
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.
Ibyago bibiri bya mbere bigomba gushyirwa kimwe ku kindi, “umurongo ku murongo,” kugira ngo hamenyekane icyago cya gatatu. Kimwe mu biranga ubuhanuzi kigaragazwa n’abahamya babiri ba mbere b’Ubuislamu ni uko bahagarariye igihe cyihariye gifite intangiriro n’iherezo birangwa n’ikimenyetso cya Alufa na Omega. Kandi bafite n’ikindi kimenyetso cya kabiri, kuko intangiriro y’icyago cya mbere igaragaza ishyirwaho ry’ikimenyetso ku bwoko bw’Imana, kandi iherezo ry’icyago cya kabiri na ryo rigaragaza ishyirwaho ry’ikimenyetso ku bwoko bw’Imana.
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.
Ishyano cya gatatu cyaje ubwo Isilamu yagabagabaga gitunguranye kandi mu buryo butari bwitezwe inyamaswa yo ku isi yo mu Ibyahishuwe igice cya cumi na gatatu, bityo gitangira igihe cyo gushyirwaho ikimenyetso. Gushyirwaho ikimenyetso kw’abihumbi ijana na mirongo ine na bane kurangira ku itegeko rya vuba ryo kubahiriza ku Cyumweru, kandi mu gusubiza ubwo buhakanyi, ubuhakanyi bw’ihugu bukurikirwa n’irimbuka ry’ihugu. Nk’uko byagaragajwe mu kimenyetso kuri Roma ya gipagani na Roma ya gipapa, irimbuka ry’ihugu risohozwa n’imanza z’impanda z’Imana. Ibyago bitatu na byo ni impanda. Isilamu yo mu cyago cya gatatu, izongera gutera gitunguranye kandi mu buryo butari bwitezwe ku itegeko rya vuba ryo kubahiriza ku Cyumweru muri Leta Zunze Ubumwe za Amerika, ubwo igihe cyo gushyirwaho ikimenyetso kw’abihumbi ijana na mirongo ine na bane kizaba kirangiye. Icyo gihe cyaragizwe ikimenyetso n’igihe cy’itangiriro cy’icyago cya mbere, kandi no n’igihe cy’iherezo cy’icyago cya kabiri.
We will continue this study in the next article.
Tuzakomeza iki cyigisho mu ngingo ikurikira.
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.
Maze Sara abonye umuhungu wa Hagari w’Umunyamisiri, uwo yari yarabyariye Aburahamu, aseka. Ni cyo cyatumye abwira Aburahamu ati: “Birukana uyu mugaragu n’umuhungu we; kuko umuhungu w’uyu mugaragu atazaraganwa n’umuhungu wanjye, ari we Isaka.” Icyo kintu kibabaza Aburahamu cyane bitewe n’umuhungu we. Ariko Imana ibwira Aburahamu iti: “Ntibikubabaze bitewe n’uwo muhungu n’uwo mugaragu wawe; ibyo Sara akubwiye byose ubyumvire, kuko urubyaro rwawe ruzitirirwa Isaka. Kandi n’umuhungu w’uwo mugaragu nzamuhindura ishyanga, kuko ari urubyaro rwawe.” Nuko Aburahamu azinduka kare mu gitondo, afata umugati n’umuvure w’amazi, abiha Hagari, abishyira ku rutugu rwe, amuha n’umwana, aramusezerera. Aragenda, azerera mu butayu bwa Beerishebba. Amazi yo mu muvure ashira, maze ajugunya umwana munsi y’igihuru kimwe. Nuko aragenda, yicara ahateganye na we intera ndende, nk’aho umwambi wagera; kuko yavugaga ati: “Reka ne kubona umwana apfa.” Nuko yicara ahateganye na we, ararangurura, ararira. Imana yumva ijwi ry’uwo muhungu; marayika w’Imana ahamagara Hagari ari mu ijuru, aramubwira ati: “Hagari, urwaye iki? Witinya; kuko Imana yumvise ijwi ry’umuhungu aho ari. Haguruka, ubyutse uwo muhungu, umufatishe ukuboko kwawe; kuko nzamuhindura ishyanga rikomeye.” Imana imuhumura amaso, abona iriba ry’amazi; aragenda, yuzuza amazi mu muvure, aha uwo muhungu kunywa. Imana ibana n’uwo muhungu; arakura, aba mu butayu, kandi aba umurashi. Itangiriro 21:9–20.