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.
Katika historia ya kinabii ya Ole wa kwanza, kiongozi aliyemfuata Mohammed alikuwa Abu Bakr Abdullah ibn Abi Quhafa, baba mkwe wa Mohammed. Tutamwita Abubakar. Wote wawili, yeye na Mohammed, wanatajwa katika mistari minne ya kwanza. Abubakar alikuwa mtawala wa kwanza wa Kiislamu baada ya Mohammed, na historia inarekodi amri aliyoitoa kwa wanajeshi wake, ambayo inawakilishwa katika mstari wa nne wa Ufunuo sura ya tisa. Amri hiyo inawakilisha mchakato wa kutiwa muhuri ulioanza kufuatia kuwasili kwa Ole wa tatu, ambao pia ulikuwa Tarumbeta ya Saba, ambayo pia ilikuwa kuwasili kwa malaika wa tatu.
And the fifth angel sounded, and I saw a star fall from heaven unto the earth: and to him was given the key of the bottomless pit. And he opened the bottomless pit; and there arose a smoke out of the pit, as the smoke of a great furnace; and the sun and the air were darkened by reason of the smoke of the pit. And there came out of the smoke locusts upon the earth: and unto them was given power, as the scorpions of the earth have power. And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. Revelation 9:1–4.
Na malaika wa tano akapiga tarumbeta, nami nikaona nyota iliyoanguka kutoka mbinguni hata nchi; naye akapewa ufunguo wa shimo la kuzimu. Akalifungua shimo la kuzimu; moshi ukapanda kutoka shimoni kama moshi wa tanuru kuu; jua na hewa zikatiwa giza kwa sababu ya moshi wa lile shimo. Na nzige wakatoka katika ule moshi, wakaja juu ya nchi; nao wakapewa nguvu kama vile nge wa nchi walivyo na nguvu. Nao wakaambiwa wasidhuru majani ya nchi, wala kitu chochote kijani, wala mti wowote; bali wale tu watu wasio na muhuri wa Mungu katika paji za nyuso zao. Ufunuo 9:1-4.
The “star” that fell from heaven was Mohammed, who began his ministry in the year 606. Mohammed was given a “key” that was to “open” the “bottomless pit” allowing “smoke” to darken the “sun and the air,” and brought forth “locusts” who were given “power” as the power of “scorpions.” The key was a military battle that produced weakness in the Roman’s military strength, thus allowing the rise of the warfare of Islam. The bottomless pit is a symbol of Arabia, the birthplace of Islam, and the smoke represented the false religion of Islam that was to spread across the earth and take possession of the same geography that would be swarmed by the swarms of locusts that sweep across northern Africa, southern Europe and Arabia. The locusts are a symbol of Islam, and power prophetically represents military power. Their power was to be as scorpions, which strike unexpectedly. Uriah Smith states:
"Nyota" iliyoanguka kutoka mbinguni ilikuwa Mohammed, ambaye alianza huduma yake mwaka 606. Mohammed alipewa "ufunguo" ambao unge "fungua" "shimo lisilo na mwisho" na kuruhusu "moshi" kuutia giza "jua na hewa," na kuleta "nzige" ambao walipewa "nguvu" kama nguvu za "nge." Ufunguo huo ulikuwa mapigano ya kijeshi yaliyosababisha udhaifu katika nguvu za kijeshi za Warumi, hivyo kuruhusu kuibuka kwa vita vya Uislamu. Shimo lisilo na mwisho ni ishara ya Uarabuni, chimbuko la Uislamu, na moshi uliwakilisha dini ya uongo ya Uislamu ambayo ingetapakaa duniani kote na kutwaa eneo lile lile la kijiografia ambalo lingevamiwa na makundi ya nzige yanayokumba kaskazini mwa Afrika, kusini mwa Ulaya na Uarabuni. Nzige ni ishara ya Uislamu, na "nguvu" kinabii inawakilisha nguvu za kijeshi. Nguvu zao zingekuwa kama za nge, ambao hushambulia kwa kushtukiza. Uriah Smith anasema:
“A star fell from heaven unto the earth; and to him was given the key of the bottomless pit.
Nyota ilianguka kutoka mbinguni hadi duniani; naye akapewa ufunguo wa shimo lisilo na mwisho.
“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.’. ..
Wakati mfalme wa Uajemi alipokuwa akitafakari maajabu ya ustadi na nguvu zake, alipokea waraka kutoka kwa raia asiyejulikana wa Mecca, akimwalika amtambue Mohammed kuwa mtume wa Mungu. Alikataa mwaliko huo, akararua waraka. "Hivyo ndivyo," akapaza sauti nabii Mwarabu, "ndivyo Mungu atakavyorarua ufalme, na atalikataa ombi la Chosroes." Akiwa pembezoni mwa falme hizi mbili za Mashariki, Mohammed alitazama kwa furaha ya siri jinsi maangamizi ya pande zote yalivyokuwa yakiendelea; na katikati ya ushindi wa Waajemi alithubutu kutabiri kwamba, kabla ya kupita miaka mingi, ushindi ungerudi tena chini ya bendera za Warumi. 'Wakati ambapo unabii huu unasemekana kuwa umetolewa, hakuna unabii ambao ungeweza kuwa mbali zaidi na utimilifu wake, kwani miaka kumi na miwili ya kwanza ya Heraclius ilionyesha kuwa dola lilikuwa karibu kusambaratika.'. ..
“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 alitiisha maeneo ya Warumi [katika] Asia na Afrika. Na ‘Dola la Warumi,’ wakati huo, ‘lilipunguzwa hadi kuta za Konstantinopoli, pamoja na mabaki ya Ugiriki, Italia, na Afrika, na baadhi ya miji ya pwani, kuanzia Tiro hadi Trebizond, ya mwambao wa Asia. Uzoefu wa miaka sita hatimaye ulimshawishi mfalme wa Uajemi kuacha azma ya kuiteka Konstantinopoli, na kubainisha ushuru wa kila mwaka wa fidia ya Dola la Warumi—talanta elfu moja za dhahabu, talanta elfu moja za fedha, mavazi elfu moja ya hariri, farasi elfu moja, na wanawali elfu moja. Heraclius alikubali masharti haya ya fedheha. Lakini muda na nafasi alivyopata kukusanya hazina hizo kutoka katika umasikini wa Mashariki vilitumika kwa bidii katika maandalizi ya shambulio la kuthubutu na la kukata tamaa.’
“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.
Mfalme wa Uajemi alimdharau Msarazini asiyejulikana, akadhihaki ujumbe wa nabii bandia wa Meka. Hata kuanguka kwa himaya ya Warumi kusingekuwa kumefungua mlango kwa Uislamu, wala kwa kusonga mbele kwa waenezaji wenye silaha wa Wasarazini wa udanganyifu, ijapokuwa mfalme wa Waajemi na chagan wa Waavari (mrithi wa Attila) walikuwa wamegawana kati yao mabaki ya falme za Wakaizari. Chosroes mwenyewe akaanguka. Falme za Uajemi na Warumi ziliishiana nguvu. Na kabla upanga haujawekwa mikononi mwa nabii wa uongo, ukapigwa ukatoka mikononi mwa wale ambao wangeuzuia mwendo wake na kuvunja nguvu zake.
“‘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.’
'Tangu siku za Scipio na Hannibal, hakuna jaribio lenye ujasiri zaidi lililowahi kufanywa kuliko lile ambalo Heraclius alilifanikisha kwa ajili ya ukombozi wa himaya. Alipitia njia yake hatari kupitia Bahari Nyeusi na milima ya Armenia, akapenya hadi moyoni mwa Uajemi, na akayaita majeshi ya mfalme mkuu kurejea kwa ajili ya ulinzi wa nchi yao iliyokuwa ikivuja damu.'
“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.’
Katika vita vya Ninawi, vilivyopiganwa kwa ukali kuanzia mapambazuko hadi saa ya kumi na moja, bendera ishirini na nane, kando na zile ambazo huenda zilikuwa zimevunjika au kuchanika, zilitekwa kutoka kwa Waajemi; sehemu kubwa ya jeshi lao ilikatwakatwa vipande vipande, na washindi, wakificha hasara yao wenyewe, walikaa usiku katika uwanja wa vita. Miji na majumba ya kifalme ya Ashuru yalifunguliwa kwa Warumi kwa mara ya kwanza.
“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.
Mfalme wa Kirumi hakuimarishwa na ushindi alioupata; na njia iliandaliwa wakati huohuo, na kwa njia zilezile, kwa makundi makubwa ya Waarabu kutoka Uarabuni, kama nzige kutoka eneo hilohilo, ambao, walipokuwa wakipita, walieneza itikadi ya Kiislamu yenye giza na ya udanganyifu, wakaienea upesi milki zote mbili, ya Kiajemi na ya Kirumi.
“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.
"Hakungehitajika maelezo kamili zaidi ya ukweli huu kuliko yale yanayotolewa katika maneno ya mwisho ya sura ya Gibbon, ambamo dondoo zilizotangulia zimetwaliwa. 'Ingawa jeshi lililoshinda lilikuwa limeundwa chini ya bendera ya Heraclius, jitihada hiyo isiyo ya kawaida yaonekana kuwa ilichosha nguvu zao badala ya kuzitia nguvu. Wakati mfalme aliposherehekea ushindi huko Konstantinopoli au Yerusalemu, mji usiojulikana ulioko mipakani mwa Siria uliporwa na Wasaraceni, nao wakawakata vipande vipande baadhi ya wanajeshi waliokwenda kuunusuru,-tukio la kawaida na dogo tu, ambalo lingalikuwa hivyo iwapo lisingekuwa utangulizi wa mapinduzi makuu. Wanyang'anyi hawa walikuwa mitume wa Mohamedi; ushujaa wao wa kichaa ulikuwa umeibuka jangwani; na katika miaka minane ya mwisho ya utawala wake, Heraclius alipoteza kwa Waarabu yale yale majimbo aliyokuwa ameyakomboa kutoka kwa Waajemi.
“‘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.’
"'Roho ya udanganyifu na hamasa, ambayo maskani yake si mbinguni,' iliachiliwa huru duniani. Shimo lisilo na mwisho lilihitaji tu ufunguo ili lifunguliwe, na ufunguo huo ulikuwa anguko la Chosroes. Alikuwa ameirarua kwa dharau barua ya raia asiyejulikana wa Meka. Lakini alipoanguka kutoka katika 'mwangaza wa utukufu' wake na kuzama katika 'mnara wa giza' ambao hakuna jicho lingeweza kuupenya, jina la Chosroes ghafla liliingia katika kusahaulika mbele ya lile la Mohammed; na hilali ilionekana kana kwamba ilisubiri tu kuchomoza kwake hadi kuanguka kwa ile nyota. Chosroes, baada ya kushindwa kabisa na kupoteza milki yake, aliuawa mwaka 628; na mwaka 629 umetiwa alama na 'utwaa wa Uarabuni,' na 'vita vya kwanza vya Waislamu dhidi ya Dola ya Kirumi.' 'Na malaika wa tano akapiga tarumbeta, nami nikaona nyota ikianguka kutoka mbinguni mpaka duniani; naye akapewa ufunguo wa shimo lisilo na mwisho. Naye akalifungua shimo lisilo na mwisho.' Alianguka duniani. Wakati nguvu za Dola ya Kirumi zilipokuwa zimeishiwa, na mfalme mkuu wa Mashariki alipolala mfu katika mnara wake wa giza, uporaji wa mji usiojulikana kwenye mipaka ya Siria ulikuwa 'utangulizi wa mapinduzi makuu.' ''Wanyang'anyi hao walikuwa mitume wa Mohammed, na ujasiri wao wa kichaa uliibuka jangwani.'"
“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.
"Shimo Lisilo na Mwisho.-Maana ya neno hili yaweza kujifunzwa kutoka kwa neno la Kigiriki , linalofafanuliwa kuwa 'kirefu, kisicho na chini, cha kina kikubwa,' na linaweza kurejelea mahali popote palipo tupu, ukiwa, na pasipo kulimwa. Hutumika kuelezea dunia katika hali yake ya awali ya machafuko. Mwa. 1:2. Katika hali hii linaweza kwa usahihi kurejelea mapori yasiyojulikana ya jangwa la Uarabuni, kutoka mipakani mwake walitokea makundi ya Wasaraceni kama makundi ya nzige. Na anguko la Chosroes, mfalme wa Uajemi, laweza kuwakilishwa vyema kama kufunguliwa kwa shimo lisilo na mwisho, kwa kuwa anguko hilo lilitayarisha njia kwa wafuasi wa Mohamedi kutoka katika nchi yao iliyofichika, na kueneza mafundisho yao ya udanganyifu kwa moto na upanga, hadi waliposambaza giza lao juu ya himaya yote ya Mashariki." Uriah Smith, Danieli na Ufunuo, 495-498.
The first woe, which is the fifth trumpet identifies the beginning of the warfare of Islam against Rome, and it identifies a battle between Rome and Persia where Rome prevailed, but in doing so expended its military strength to the extent that it could not prevent the rise of the Islamic power. The prophetic characteristics of the first woe and the second woe, identify the prophetic characteristics of the third woe, and it is important to recognize the first two woes as symbols of the history of the third woe, for that history represents the period of the sealing of the one hundred and forty-four thousand, which began on September 11, 2001. After the prophetic history represented by Mohammed in the first three verses, verse four introduces Abubakar, the first leader after Mohammed.
Ole la kwanza, ambalo ni tarumbeta ya tano, linabainisha mwanzo wa vita vya Uislamu dhidi ya Roma, na linabainisha mapigano kati ya Roma na Uajemi ambamo Roma ilishinda, lakini kwa kufanya hivyo ilitumia nguvu zake za kijeshi kiasi kwamba haikuweza kuzuia kuibuka kwa nguvu ya Kiislamu. Sifa za kinabii za ole la kwanza na ole la pili zinabainisha sifa za kinabii za ole la tatu, na ni muhimu kutambua ole mbili za kwanza kama alama za historia ya ole la tatu, kwa kuwa historia hiyo inawakilisha kipindi cha kuwekwa muhuri kwa elfu mia moja arobaini na nne, ambacho kilianza Septemba 11, 2001. Baada ya historia ya kinabii inayowakilishwa na Mohammed katika mistari mitatu ya kwanza, mstari wa nne unamtambulisha Abubakar, kiongozi wa kwanza baada ya Mohammed.
And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. Revelation 9:4.
Na wakaamrishwa wasidhuru majani ya nchi, wala kitu chochote kilicho kijani, wala mti wowote; ila wale tu watu wasio na muhuri wa Mungu katika vipaji vya nyuso zao. Ufunuo 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.
Amri ya Abubakar iliwaagiza wapiganaji wa Kiislamu kutofautisha kati ya aina mbili za waabudu waliokuwapo katika maeneo ya Warumi wakati huo. Kundi moja lilikuwa Wakatoliki, ambao walikuwa na baadhi ya mashirika ya kidini yaliyokuwa yakinyoa sehemu ya nyuma ya vichwa vyao (tonsure), na walishika ibada ya Jumapili. Kundi lingine lilikuwa washika Sabato ya siku ya saba, na Sabato ni muhuri wa Mungu.
“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:—
Baada ya kifo cha Mohammed, alifuatwa katika uongozi na Abubekr, A.D. 632, ambaye, mara tu alipokuwa ameimarisha vyema mamlaka na serikali yake, alituma waraka wa mzunguko kwa makabila ya Waarabu, na yafuatayo ni dondoo kutoka humo:-
“‘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.’
‘Mnapopigana vita vya Bwana, jithibitisheni kama wanaume, bila kugeuza migongo yenu; lakini ushindi wenu usichafuliwe na damu ya wanawake na watoto. Msiangamize mitende, wala msichome mashamba yoyote ya nafaka. Msikate miti ya matunda, wala msiwafanyie madhara wanyama wa mifugo, isipokuwa wale mnaowaua kwa ajili ya chakula. Mnapoingia agano au makubaliano yoyote, yashikeni, na muwe waaminifu kwa neno lenu. Na mnapoenda, mtawakuta watu fulani wa dini wanaoishi faraghani katika monasteri, waliojikusudia kumtumikia Mungu kwa njia hiyo; waacheni, wala msiwaua wala msiangamize monasteri zao. Na mtapata watu wa aina nyingine walio wa sinagogi la Shetani, wenye vichwa vilivyonyolewa taji; hakikisheni mnawapasua vichwa, wala msiwaonee huruma mpaka wageuke Waislamu au walipe kodi.’
“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.
Haijasemwa katika unabii wala katika historia kwamba maagizo yenye utu zaidi yalitiiwa kwa uangalifu uleule kama ile amri kali ya kikatili; lakini hivyo ndivyo walivyoamriwa. Na yaliyotangulia ndiyo maagizo ya pekee yaliyoandikwa na Gibbon, kama yalivyotolewa na Abubekr kwa wakuu ambao jukumu lao lilikuwa kutoa amri kwa majeshi yote ya Wasaraceni. Amri hizo ni makini na za kutofautisha, sawasawa na ule unabii, kana kwamba khalifa mwenyewe alikuwa akitenda kwa utiifu wa dhahiri na wa moja kwa moja kwa agizo la juu kuliko lile la mwanadamu wa kawaida; na katika tendo lenyewe la kwenda kupigana dhidi ya dini ya Yesu, na kuieneza Uislamu badala yake, alirudia maneno ambayo ilitabiriwa katika Ufunuo wa Yesu Kristo kwamba angesema.
“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.
Muhuri wa Mungu Katika Paji la Uso Wao.-Katika maelezo kuhusu sura 7:1-3, tumeonyesha kwamba muhuri wa Mungu ni Sabato ya amri ya nne; na historia hainyamazi kuhusu ukweli kwamba kumekuwako waadhimishaji wa Sabato ya kweli katika enzi hii yote ya sasa. Lakini swali limeibuka hapa kwa wengi, ni akina nani wale watu ambao wakati huo walikuwa na muhuri wa Mungu katika paji la uso wao, na ambao kwa hiyo wakaepushwa na mateso ya Waislamu? Msomaji na akae akilini ukweli, tayari umetajwa, kwamba kumekuwapo watu katika enzi hii yote waliokuwa na muhuri wa Mungu katika paji la uso wao, au wamekuwa waadhimishaji wenye ufahamu wa Sabato ya kweli; tena na wazingatie kwamba unabii unachodai ni kwamba mashambulizi ya mamlaka hii ya Kituruki yenye kuleta ukiwa hayakulengwa dhidi yao, bali dhidi ya kundi jingine. Kwa hivyo hoja hii inaondolewa ugumu wote; maana hiki ndicho tu ambacho unabii unadai kwa kweli. Ni kundi moja tu la watu ndilo linaloletwa waziwazi katika maandiko; yaani, wale wasio na muhuri wa Mungu katika paji la uso wao; na kuhifadhiwa kwa wale walio na muhuri wa Mungu kunadokezwa tu. Hivyo basi, hatujifunzi kutoka kwa historia kwamba yeyote kati ya hawa alihusishwa na mabalaa yoyote yaliyosababishwa na Wasaraceni juu ya walengwa wa chuki yao. Walitumwa dhidi ya kundi jingine la watu. Na uharibifu uliotarajiwa kuwapata watu wa kundi hili haukuwekwa kwa ulinganifu na kuhifadhiwa kwa watu wengine, bali tu na ule wa matunda na uoto wa dunia; yaani, Msidhuru majani, miti, wala kitu chochote kijani, bali watu wa aina fulani tu. Na katika utimilifu wake, tunao mwonekano wa ajabu wa jeshi la wavamizi likiacha salama vitu ambavyo majeshi kama hayo kwa kawaida huyaharibu, yaani, uso wa nchi na mazao ya asili; na, kwa kutekeleza ruhusa yao ya kuwaumiza wale watu ambao hawakuwa na muhuri wa Mungu katika paji la uso wao, wakipasua mafuvu ya vichwa vya kundi fulani la wanadini wenye utosi uliowanyolewa, waliokuwa wa sinagogi la Shetani.
“These were doubtless a class of monks, or some other division of the Roman Catholic Church. Against these the arms of the Mohammedans were directed. And it seems to us that there is a peculiar fitness, if not design, in describing them as those who had not the seal of God in their foreheads; inasmuch as that is the very church which has robbed the law of God of its seal, by tearing away the true Sabbath, and erecting a counterfeit in its place. And we do not understand, either from the prophecy or from history, that those persons whom Abubekr charged his followers not to molest were in possession of the seal of God, or necessarily constituted the people of God. Who they were, and for what reason they were spared, the meager testimony of Gibbon does not inform us, and we have no other means of knowing; but we have every reason to believe that none of these who had the seal of God were molested, while another class, who emphatically had it not, were put to the sword; and thus the specifications of the prophecy are amply met.” Uriah Smith, Daniel and Revelation, 500–502.
Hawa bila shaka walikuwa tabaka la watawa, au mgawanyiko mwingine wa Kanisa Katoliki la Roma. Dhidi ya hawa ndiko silaha za Waislamu zilielekezwa. Nayo inaonekana kwetu kwamba kuna ufaafu wa pekee, ikiwa si makusudi, katika kuwafafanua kama wale ambao hawakuwa na muhuri wa Mungu katika vipaji vya nyuso zao; kwa kuwa ndilo kanisa hilo hilo lililoipokonya sheria ya Mungu muhuri wake, kwa kung’oa Sabato ya kweli na kusimamisha sabato bandia mahali pake. Nasi hatuelewi, iwe kutoka kwa unabii au kutoka kwa historia, kwamba wale watu ambao Abubekr aliwaagiza wafuasi wake wasiwadhuru walikuwa na muhuri wa Mungu, au kwamba kwa lazima walikuwa watu wa Mungu. Walikuwa nani, na kwa sababu gani waliowachwa bila kudhuriwa, ushuhuda finyu wa Gibbon hautujulishi, wala hatuna njia nyingine ya kujua; lakini tuna kila sababu ya kuamini kwamba hakuna yeyote miongoni mwa hawa waliokuwa na muhuri wa Mungu aliyedhuriwa, ilhali kundi jingine, ambalo kwa hakika halikuwa na huo muhuri, liliuawa kwa upanga; na hivyo maelezo mahususi ya unabii yametimizwa kikamilifu. Uriah Smith, Danieli na Ufunuo, 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 aliwaunganisha wafuasi wa Mohammed katika Ukalifa baada ya kifo cha Mohammed, hivyo ingawa ni watu wawili tofauti wa kihistoria, kwa pamoja wanawakilisha mwanzo wa ushuhuda wa Uislamu wa ole wa kwanza, na mhusika wa kihistoria anayeashiria historia ya ole wa kwanza ni Mohammed.
In the beginning history of the second woe, Mohammed II conquered Constantinople in 1453. In 1449, four angels, representing Islam were loosed. The beginning and ending of the first woe, is marked by a Mohammed, the first and second respectively. Prophetically the beginning and ending of the history of the first woe, bears the signature of Alpha and Omega.
Mwanzoni mwa historia ya ole wa pili, Mohammed wa Pili aliteka Konstantinopoli mwaka 1453. Mwaka 1449, malaika wanne, wanaowakilisha Uislamu, waliachiliwa. Mwanzo na mwisho wa ole wa kwanza vimeainishwa na Mohammed, wa Kwanza na wa Pili, mtawalia. Kinabii, mwanzo na mwisho wa historia ya ole wa kwanza hubeba sahihi ya 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.
Mwanzo wa ole la pili unajumuisha unabii wa wakati kuhusu malaika wanne, wanaowakilisha Uislamu, ambao kwanza uliachiliwa, kisha ukazuiliwa tarehe 11 Agosti 1840. Kuanzia wakati huo hadi tarehe 22 Oktoba 1844, kutiwa muhuri kwa mia na arobaini na nne elfu kunaonyeshwa. Mwanzo wa ole la pili unatambulisha kuachiwa kwa Uislamu, na mwisho wake unaashiria kuzuiliwa kwa Uislamu. Ole la kwanza na la pili yote mawili yana viashiria sahihi vya kinabii vinavyounganisha mwanzo na mwisho wa kila moja.
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.
Ole mbili za kwanza zinapaswa kuwekwa moja juu ya nyingine, “mstari juu ya mstari,” ili kutambua ole la tatu. Moja ya sifa za kinabii zinazotambuliwa na mashahidi wawili wa kwanza wa Uislamu ni kwamba mashahidi hao wawili wanawakilisha kipindi mahususi cha wakati kinachoashiria mwanzo na mwisho kwa alama ya Alfa na Omega. Nao pia wana alama ya pili, kwa kuwa mwanzo wa ole la kwanza unatambua kutiwa muhuri kwa watu wa Mungu, na mwisho wa ole la pili pia unatambua kutiwa muhuri kwa watu wa Mungu.
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.
Ole la tatu lilifika wakati Uislamu ulipomshambulia kwa ghafla na bila kutarajia mnyama wa nchi wa Ufunuo kumi na tatu, na hivyo kuanzisha kipindi cha kutiwa muhuri. Kutiwa muhuri kwa wale mia arobaini na nne elfu hukoma katika sheria ya Jumapili inayokuja hivi karibuni, na, kama mwitikio kwa uasi huo, uasi wa kitaifa hufuatiwa na uharibifu wa kitaifa. Kama ilivyodhihirishwa kwa mfano katika Roma ya kipagani na Roma ya kipapa, uharibifu wa kitaifa hutekelezwa kwa hukumu za tarumbeta za Mungu. Ole tatu hizo pia ni tarumbeta. Uislamu wa ole la tatu utapiga kwa ghafla na bila kutarajia tena wakati wa sheria ya Jumapili inayokuja karibuni nchini Marekani, wakati kipindi cha kutiwa muhuri cha wale mia arobaini na nne elfu kitakapokoma. Kipindi hicho kimewakilishwa kwa mfano na kipindi cha mwanzo cha ole la kwanza, na pia na kipindi cha mwisho cha ole la pili.
We will continue this study in the next article.
Tutaendelea na utafiti huu katika makala ijayo.
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.
Na Sara alimwona mwana wa Hagara, Mmisri, aliyemzalia Abrahamu, akifanya dhihaka. Kwa hiyo akamwambia Abrahamu, Mfukuze mjakazi huyu na mwanawe; kwa maana mwana wa mjakazi huyu hatarithi pamoja na mwanangu, yaani Isaka. Neno hilo likawa zito sana machoni pa Abrahamu kwa ajili ya mwanawe. Naye Mungu akamwambia Abrahamu, Lisiwe zito machoni pako kwa ajili ya kijana na kwa ajili ya mjakazi wako; katika yote Sara aliyokuambia, sikiliza sauti yake; kwa kuwa katika Isaka uzao wako utaitwa. Na pia kuhusu mwana wa yule mjakazi nitamfanya kuwa taifa, kwa sababu yeye ni uzao wako. Abrahamu akaamka alfajiri, akachukua mkate na chupa ya maji, akampa Hagara, akiitwika begani kwake, pamoja na mtoto, akamwacha aende zake; naye akaondoka, akatangatanga jangwani la Beersheba. Maji yakaisha katika ile chupa, akamweka mtoto chini ya kichaka kimoja. Akaenda, akaketi mbali naye, umbali wa upigaji wa upinde hivi; kwa maana alisema, Nisimwone mtoto akifa. Akaketi mbali naye, akapaza sauti yake, akalia. Mungu akasikia sauti ya yule kijana; na malaika wa Mungu akamwita Hagara kutoka mbinguni, akamwambia, Una nini, Hagara? Usiogope; kwa maana Mungu amesikia sauti ya yule kijana alipoko. Inuka, mwinue kijana, umshike mkononi mwako; kwa maana nitamfanya kuwa taifa kubwa. Kisha Mungu akayafungua macho yake, akaona kisima cha maji; akaenda, akajaza ile chupa maji, akampa kijana anywe. Mungu alikuwa pamoja na yule kijana; akakua, akakaa nyikani, akawa mpiga upinde. Mwanzo 21:9-20.