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.
Ci jaar-jaar buy yonent bi ci njàngum waxu Yàlla bu njëkk bi, boroom kilifa bi toppoon Mohammed mooy Abu Bakr Abdullah ibn Abi Quhafa, goroomu jabaru Mohammed. Dinañu koy wooye Abubakar. Moom ak Mohammed, ñoom ñaar ñépp, ñu leen wax ci ñenti aaya yu njëkk yi. Abubakar mooyoon bu njëkk ki yoroon nguurug Islaam gannaaw Mohammed, te jaar-jaar bind na ndigal li mu santoon ay soldaariim, te loolu mooy li aaya bu ñenteel bi ci Peeñu 9 di tekki. Ndigal loolu dafa mel ni lëfug tëj gu tàmbalee bi waxtu musiba bu ñetteel bi agsee, te moom it mooy Trumpet bu juróom-ñaareel bi, te it mooy ñëwug malaaka bu ñetteel bi.
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.
Ba noppeeelu malaaka bi liiŋ, te gis naa biddiw bu jóge asamaan daldi daanu ci suuf; te joxees na ko caabi biir kàngaay gu dul jeex. Mu ubbi kàngaay gu dul jeex ga; te saxaar ga jógé ca kàngaay ga, mel ni saxaaru furnaas bu mag; te jant bi ak asamaan si lëndëm ndax saxaar ga jóge ca kàngaay ga. Te ay mbalit génn ca saxaar ga, ñëw ci kaw suuf; te joxees na leen kàttan, ni xal yu nekk ci suuf amee kàttan. Te sant nañu leen ne buñu lor ñax mu nekk ci suuf, mbaa benn lu gwer, mbaa benn garab; waaye nit ñi rekk ñi amul màndargay Yàlla ci seeni jë. Peeñu 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:
“Biddëw” bi rot ci asamaan mooy Mohammed, mi tàmbalee ay liggéeyam ci atum 606. Ñu mayoon Mohammed ab “caabi” ngir mu “ubbi” “kumba gu amul suuf,” ba “saxaar” mën a lëndëm “janta bi ak ngelaw li,” te mu jur “ndoxum-tóor-tóor” yu ñu may “kàttan” ni kàttanu “jar.” Caabi boobu doonon xareb soldaar bu jur wàññiku ci dooleb xarey Rom, noonu maye yéeg gi xarey Islaam. Kumba gu amul suuf gi mandarga la bu Araabi, réewu juddug Islaam, te saxaar gi dafa doon tekki diine gu dul dëgg gu Islaam, gi war a law ci kaw suuf si ba moom reeni dëkk yi benn geografi bi ay mbooloom ndoxum-tóor-tóor di tasaaroo wër Ndigal Afrik bu bëj-gànnaar, Tugal gu bëj-saalum ak Araabi. Ndoxum-tóor-tóor yi ay mandarga lañu yu Islaam, te kàttan ci waxu yonent bi dafay tegu ci dooley soldaar. Seen kàttan waroon na mel ni bu jar, yu di jëfandikoo dogal gu yéemeel. Uriah Smith nee na:
“A star fell from heaven unto the earth; and to him was given the key of the bottomless pit.
“Bëñ bu jógé asamaan, daanu ci suuf; te ñu jox ko caabi biir kër gu xóot te amul suuf.”
“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.’. ..
«Bi buur buuru Perse di xalaat njàqare yi jëm ci ay yéeme yu artam ak kàttanam, jot na ci bataaxal bu jóge ca kenn ku xamul te dëkk Màkka, di ko woo ngir mu nangu Mohammed ne mooy yonent Yàlla bi. Mu bañ woote bi, daldi xar bataaxal bi. “Noonu la,” la yonent Arab ba waxe, “Yàlla di dagg buur gi, te bàyyi ñaanu Chosroes.” Bi mu nekk ci wetu diggante ñaari nguur yii ca Penku, Mohammed seetaan ak mbég mu nëbbu doxalin yàqante gu seen diggante; te ci biir ndam yi Perse yi di am, mu nga jëme xelam ba bëgg a wax lu jiitu ne, bala at yu bare weesu, ndam dina dellusiwaat ca bendera yi Room. “Ca waxtu wa ñu wax ne waxeb kàddu gu jiitu gii amoon na, amuloon benn waxu yonent wu gën a sore ak matugam, ndaxte fukki at ak ñaar yu jëkk yu Heraclius daan nañu yëgle ne yàqug nguur ga jege na.”…»
“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.’
«Kosroes dafa noñ Mbind mu Room ci Asi ak Afrig. Te “nguurug Room,” ca jamono jooja, “dëwën na ba mu des ci tataayu Konstantinobal rekk, ak li ci des ci Gerees, Itali, ak Afrig, ak yenn dëkk yu gën a wër dex yi ci géej, dale ko ca Tir ba Trebizond, ci wetug Asi gi. Gëstu juróom-benni at yi mujj tax na buurub Perse bi bàyyi nangu Konstantinobal, te mu teg boppam ciy xëtu xaalisu at mu nekk ngir jotlu nguurug Room,—junni talã bu wurus, junni talã bu xaalis, junni mbubb mu sooy, junni fas, ak junni janq. Herakliyus bind ci sañ-sañ yu torox yii. Waaye waxtu wi ak yaatuwaay bi mu am ngir dajale alal yooyu ci ñàkkug Penku bi, ñu jëfandikoo ko ak faral di waajal bëgg-bëgg bu màgg te metti.»
“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.
“Buur Perse bi xeeb na Sarasen bu ñàkk tur, te mu ree wax ji yonent bu fennukaay bu Màkka bi yónni. Sax yàqug nguurug Room du woon ubbi bunt ci Mohammedanism, walla ci yokkute gii taskat yu Sarasen yi, yu yore armes ngir lawal fen gu ñu sos; doonte buurub Perse ak chaganub Avar yi (mi wuutu Attila) séddoo nañu seen biir yeneen desit yi ci nguur yi Kaasaar ya woon. Khosrow mi boppam dafa daanu. Nguurug Perse ak nguurug Room daan nañu sonalante ba lépp seen doole jeex. Te bala sabar joxees ca loxoy yonent bu dëggul ba, ñu daldi ko dóor ba mu rocci ci loxoy ñi ko waroon tere yoonam te tas dooleem.”
“‘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.’
“‘Li dale yu Scipio ak Hannibal, amul benn jëf ju gëna am fitte gu ñu mas a jéem ngir li Heraclius def ngir musal nguur gi. Moom, dafa seet yoonam wu tiis bi jaar ci Géej gu Ñuul gi ak tundi Arménie yi, duggu ba ci biir diggu Perse, te woo delloo mbooloom xarey buur bu mag bi ngir aar seen réew mi di tuur deret.’”
“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.’
«Ci xareb bu Nineewe, bi ñu xeexoon ak doole gu tar dàqareek suba ba ci waxtu fukk ak benn, juroom-ñaar-fukk ak juróom-ñett bendera yu aju ci xeet, wuuteek yi manoon a damm walla xottiku, ñu jël ko ci Pers ya; ña gën a bare ci seen mbooloo xare, ñu dagg leen ñu neenal, te ñi daan xare ba, bi ñuy nëbb seen yàqu-bopp, romb nañu guddi gi ci kër xare ga. Dëkk yi ak palase yi Assiri, ñu ubbi na leen Roomaankat yi ngir yoon wu jëkk.»
“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.
“Buur Rooma bi gëna amul doole ndax noppal yi mu jël; te ci benn jamono, ak ci benn yoon boobu sax, yoonu nekkal woon ngir mbooloom Sarasen yu jóge Arabi, ni locust yu jóge ci réew moomu, ñiy tas ci seen yoon njàngum Mahomet gu lëndëm te réerloo, ba gaaw lakkaloon nguur gu Perse ak nguur gu Rooma.”
“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.
“Lir bu mat maneesuloon nañu ko woon gëna mat, mooy li nekk ci baat yu mujj yi ci kapit bi ci Gibbon, bi ñuy jële wax yu jiitu yi. ‘Doon nañu samp ab xarekat yu daan ci biir màndarga Heraclius, waaye jéego ju dëggadi jooju mel na ni dafay xeexal seen doole gën a koy yéegle. Bi buur bi di damu ca Constantinople mbaa Jerusalem, ab dëkk bu ñu xamul woon, nekk ca weti diggu réewum Siri, Saracen yi song ko ba yàq ko, te dagg añs nañu ay xarekat yu demoon ngir musal ko,—mbir mu farlu te tuuti rekk la woon, bu dul ne moo jiitu woon ab soppe bu réy. Sàcc yooyu, ñoom ñooy yonnenta yi Muhammad; seen fit bu doy waar gi jóge na ca màndiŋ ma; te ci juróom-ñaaral at yu mujj ya ci nguuram, Heraclius sàggane na ci Arab yi dénd yi benn réew yi mu jële woon ca Pers yi.’”
“‘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.’
«“Ruuhu naxe ak xol bu aju ci yëngu-yëngu, te dëkkam nekkul ca asamaan ya,” bàyyi nañu ko mu dem ci kaw suuf. Kumba gu amul pënd bu deejoon a ubbi; te caabi googu mooyoon ndëppag Chosroes. Moom dafa xaste woon, ci yaramam gu réy, bataaxal bi nit ku gàtt solo bu Mecca yonnee. Waaye bi mu jógee ci “leeram gu saf xel,” daldi suul ci “taaxu lëndëm” gu benn bët mënul a xool ba ca biir, turu Chosroes dafa bëggoon a seeti yàggul ci fàtteeku, kanam turu Mohammed; te weer gu mel ni xaritub asamaan doon na mel ni dafa xaar rekk yéegam ba biddéew bi rot. Gannaaw ba Chosroes daanoo na bu mat, te réewam tas na, rey nañu ko ci atum 628; te atum 629 màndarga la ci “nangu Arabie,” ak “jëfandikoo bu jëkk ba Mohammedan yi def ci Rom gu am kilifteef.” “Te malaaka bu juróomeel bi wol na, te gis naa biddéew buy rot jóge asamaan ba ci suuf; te jox nañu ko caabi kumbag bu amul pënd. Te mu ubbi kumbag bu amul pënd bi.” Mu rot na ba ci suuf. Bi doole Mbooloom Rom jeexee, te buur bu mag bu Penku gi nekk dee ci taaxam gu lëndëm, sàccu dëkk bu gàtt solo ci weti Siri bi moo doon “jiital gu ab soppi gu mag.” “Sàcc yaa doon ndawtal yi Mohammed, te fitam gu dof génn na ca màndiŋ ma.”»
“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.
“Xott bu amul jànt bi.—Mënug baat bii man naa ko xam ci làkkug Gereeg, te dañu koy tekki ne ‘xóot, amul jànt, xóot lool.’ Mën na it di jëme ci bépp bérab bu yàqu, bu wéradi, te ñu ko miiñul. Jëfandikoo nañu ko ci suuf si ci njàlbéenam ba muy xaalis ak xàcc. Gen. 1:2. Ci fii, mën na muy jëme bu baax ci yàqu-yàqu yu kenn xamul yu màndiŋu Araabi, te ca cëslaayam la mbooloom Sarasen yi génne mel ni mbooloom tànk. Te réerug Chosroes, buurub Perse, mën nañu ko tey mel ni ubbi xott bu amul jànt bi, ndaxte moo xayma yoonu toppkat Mohammed yi génne seen réew mu nëbbu, ba siiwal seeni jàngale yu réer ak safara ak saamar, ba ker ba ñoo tas seen lëndëm ci kaw mboolem nguurug Penku.” 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.
Musoob gu njëkk, bi di ñetteelu burombaay bi juróomeel, mooy wone tàmbali xareb Islama ak Room, te itam mooy wone benn xeex diggante Room ak Perse, fu Room nottee; waaye ci loolu, mu jëfandikoo ba noppi dooleem xare ba tax mu mënu woon a tere yokkuteg kàttanu Islama. Melo yi yonent ci musoob gu njëkk ak ci musoob ñaareel, dañuy xamale melo yi yonent ci musoob gu ñetteel; te am solo lool a xam ñaari musoob yi njëkk ni ñu nekk ay misaal yu jaar-jaaru musoob gu ñetteel, ndaxte jaar-jaar boobu mooy feeñal jamonoy màndargaalug téeméeri fanweer ak ñeent-fukki ñeent ñaari junni nit, gi tàmbalee 11 Septambar 2001. Gannaaw jaar-jaaru yonent wi ñu feeñale ci Mohammed ci ñetti aaya yu njëkk yi, aaya bu ñeenteelbi dafa dugal Abubakar, jëwriñ bi njëkk gannaaw 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.
Tees na leen ci ne buleen lor ñaxum suuf si, mbaa benn lu gwer, mbaa genn garab; waaye nit ñi rekk ñi amul màndarga Yàlla ci seen jë. Apokalips 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.
Ndigalu Abubakar bi daanoon xarekat yu Islaam yi ñu wuutale ñaari xeetu jaamu-kat yi nekkoon ci suufu Rom ya jamono jooju. Benn mbooloo mooy Katolig yi, ñoom ñi amoon ay kuréel yu diine yu wattoo ginnaaw seen bopp (tonsure), te ñu doon sàmm màggalu Dibeer. Geneen mbooloo mooy ñi sàmm Besub Noppalu baatub juróom-ñaareel, te Noppalu mooy màndargay Yàlla.
“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:—
«Gannaaw deeug Mohammed, Abubekr moo ko wuut ci njiit ga ci atum A.D. 632; te noonu, bu mu weesoo dëgërël ay sañ-sañam ak nguuram, mu yónnee benn bataaxal bu wër ci xeeti Arab yi, te li ci topp mooy genn xëcc ci moom:—»
“‘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.’
«“Bu ngeen di xeex xeexi Boroom bi, dëggëlleen seen bopp ni góor yu dëgër, buleen daw dëlloo gannaaw. Waaye buleen bàyyi seen ndam mu sobeek ak deretu jigéen ak xale. Buleen yàq benn garab tànk, mbaa ngeen lakk benn toolu dugub. Buleen dagg benn garabu meññent, te buleen lor jur gi, lu dul yi ngeen di rey ngir lekk. Su ngeen fasene benn kóllëre walla benn sart, saxleen ci moom, te nekk ni seen kàddu. Te bi ngeen di dem, dangeen di fekk ñenn ñu bokk ci diine, ñuy dund kucc ci monaster, te di jublu ci jaamu Yàlla noonu; bàyyileen leen, buleen leen rey te buleen yàq seen monaster yi. Te dangeen di fekk beneen xeetu nit ñu bokk ci jàngu Seytaane, ñi ñu wat seen bopp ba wees; wóorleen ne ngeen xar seen bopp yi, te buleen leen joxe yërmande benn yoon, ba kerook ñuy soppeeku nekk Mohammedan walla ñuy fey alal ju ñuy laaj.”»
“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.
“Ci waxuñu ci kàddug yégleel mbaa ci nettali bu jaarale ne ndigël yi gën a yor yërmandee dafañu ko topp ak teey gu metti ni ndigël gu naaw ga; waaye noonu lañu leen ko santoon. Te li jiitu yooyu mooy rekk ndigël yi Gibbon bind ne ñu joxoon Abubekr ci kilifay njitu yi, ñoom ñi waroon jox ndigël yi mboolem mbooloom Sarasen ya. Ndaxte ndigël yi dañoo tolloo ci sellal ak wax ja, ba mel ni kalif bi ci boppam mi ngi doxoon ci xam-xam, te it ci topp gu jëm ci gëna kawe ndigël gu maasul nit ku dee; te ci bopp jëf ji mu génn di xeex diine Yeesu, ngir tasaare Mohammedanism ci wuutoom, mu dellu wax baat yi, yi ñu waxoon ci Yëgleelu Yeesu Kirist ne dina leen wax.”
“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.
“Muuru Yàlla ci seen kanamam.—Ci kàddu yi nu waxoon ci neentu 7:1–3, won nañu ne muuru Yàlla mooy bésub noflaay bu ndigël bu ñeente ba; te jaar-jaari jamono du noppi ci seede ne am na woon ñiy sàmm noflaay bu dëgg li ci bépp xarnub àddina bii. Waaye fii la laaj bi jóg ci yeneen ñu bare: kan lañu doon nit ñooñu ñi amoon ci jamono jooju muuru Yàlla ci seen kanamam, te loolu tax ñu mucc ci fitna ak sonalug Mohammed? Na jàngkat bi fàttaliku ne, ni nu ko waxe woon ba noppi, am na woon ci bépp xarnub àddina bii ñi amoon muuru Yàlla ci seen kanamam, walla ñi doon sàmm noflaay bu dëgg li ak xel mu leer; te nañu seet it ne li waxu wax ju Yàlla ji di dëggal mooy ne xeex yi kàttanug Türki gu yàqkat gii di def, du ñu jublu ci ñoom, waaye ci beneen xeet nit. Noonu mbir mi génn na ci bépp jafe-jafe; ndax li waxu wax ju Yàlla ji dëgg-dëgg di wax rekk mooy loolu. Benn xeet nit rekk la bind mi jublu ci yoon wu leer; mooy ñi amul muuru Yàlla ci seen kanamam; te aarug ñi am muuru Yàlla gi, dafa ñëw rekk ci kaweef. Kon nag, jaar-jaari jamono jàngale wu nu ne kenn ci ñooñu dafa bokkoon ci musiba yi Sarasen yi teg ci ñi ñu bañoon. Yebal nañu leen woon ngir beneen xeet nit. Te alag mi wara dal ci xeet nit woowu, duñu ko teg ci lu juutoo ak aarug yeneen nit, waaye ak bu meññ walla ak gàntal suuf si rekk; noonu: Buleen lor ñax mi, garab yi, mbaa genn luy naat ci suuf, waaye benn xeet nit rekk. Te ci mataleem, gis nanu mbir mu yémé: mbooloom xarekat yu song di bàyyi yéefar yi mboolooy xare noonu daan yàq sogg, di kanamu nature ak meññam; te, ngir topp seen sañ-sañ bu leen mayoon ngir lor nit ñi amuloon muuru Yàlla ci seen kanamam, ñu dagg boppu ab xeet boroom diine yu añs ngàllankat yu watt, ñi bokk ci jàngu Seytaane.”
“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.
«Ñooñu, ci lu gën a wóor, dañoo doon bennoo bu monki la, walla beneen wàll ci Kàngi Room gu Katolik gi. Te ci seen kow la lamiñu Muhamadiyeen yi jubluwaayoon. Te dafa mel ni am na fii yeneen méngoo gu xóot, su dul sax pexeem, ci leen melal ne ñoom ñi la, ñi amul séel bu Yàlla ci seen jë; ndaxte moom la kanam-kàngi gi nekk, gi sàccoon yoonu Yàlla séelam, jaar ci dagg saabu dëgg ba, te tabax ci bérabam lenn lu nekkul dëgg. Te nu déggul, benn ci waxu waxi-kàddu gi mbaa ci jaar-jaar, ne nit ñi Abubekr santoon ay toppkatam ba ñu bañ leen sonal, daan nañu yor séel bu Yàlla, walla nekk ci lu war a def ñoom askanu Yàlla. Ñan lañu woon, te lu tax ñu musal leen, seede su néew su Gibbon rekk du nu ko xamle; te amunu yeneen pexe ngir xam ko. Waaye am nanu bépp sabab ngir gëm ne kenn ci ñi yoroon séel bu Yàlla deesul leen sonal, fekk beneen wërngal, ñi ci xàjjal amulwoon ko, dees na leen rey ak saafara; te noonu, mboolem melokaani waxi-kàddu gi am nañu matug tolluwaay.» 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 dajaloo toppandoo ak taalibey Mohammed yi nekkal leen ci Benn Kalifaat gannaaw dee ga Mohammed, ba tax na sax su fekkee ne ñoom ñaar lañu ci ay nit ñu wuute ci taarix, bu ñu leen jëlee bennoo rekk, dañuy tegtal njàlbéenug seede Islam bu njëkk bi ci jàmbaaru njëkk ba, te nit ku taarix wi di firndeel ci jàmbaaru njëkk ba mooy 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.
Ci njàlbéenu nettali ndaw li ñu di wax ñaareelu toroxte, Mohammed II dafa nangu Konstantinobul ci atum 1453. Ci atum 1449, ñeenti malaaka yu tey doxal Islama, bàyyikoo nañu leen. Njëlbéen ak mujj gi ci njëkkaléenu toroxte bi, benn Mohammed moo ko màndargaale, mooy ki jëkk ak ki ñaareel, ci séen tënk. Ci yoonu kàddug wax ju ñëw, njëlbéen ak mujj gi ci nettali biir njëkkaléenu toroxte bi, dafa yor màndargay Alfa ak 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.
Tambali musiba bu ñaareel bi dajale ci ab waxu yonent gu aju ci ñetti malaaka, ñi di teewal Lislaam, te ñoom dañu leen yiwee woon, ba noppi téye leen ci 11 Ut 1840. Dale noonu ba 22 Oktoobar 1844, misaalu rëccu ñaar-fukki junni ak ñeenti junni mi ak ñent-fukki ak ñeent ñi feeñu na. Tambali musiba bu ñaareel bi joxe xamle yiwi Lislaam, te mujj ga màndarga téyeug Lislaam. Musiba bu njëkk bi ak musiba bu ñaareel bi ñoom ñaar ñépp am nañu màndarga yu wóor yu yonent yi boole seen tambali ak seen mujj.
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.
Ñaari ñaareel yooyu, war nañu leen a tegante ci seen kaw, “rëdd ci rëdd,” ngir xàm ñetteelu naqar bi. Benn ci jikko yu waxi yonent yi, yi seedeel ñaari seede yu jëkk yu Islaam, mooy ne dañuy tegu ci ab waxtu wu ñu xam, buy màndargaal tambali ak jeexital bi ak firma Alpha ak Omega. Te itam am nañu ab ñaareelu firma, ndaxte tambali ñaareel naqar bi jëkk day xàjjal sellal askanu Yàlla, te jeexital ñaareelu naqar bi itam day xàjjal sellal askanu Yàlla.
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.
Ñetteelu ñetteel bi agsi na ba Islam dafa xëcc su yéeme te ci lu kenn seetul rabu suuf bi ci Peeñug Yuhanna fukki ñett, te noonu muy tàmbalee jamonoy màndargaal bi. Màndargaal gi ñeel téeméeri junni ak ñeent fukki ñeent junni bi dafa jeex ci soon naa ngi ñëw yoonu dibeer bi, te ndax ngoo xaatim boobu, ngoo réew mi topp ci alagug réew mi. Naka la ko misaale woon ak Roomu bokkaale ak Roomu paap ba, alagug réew mi yëngu na ci yooni àtte yi Yàlla di waxe ay liit. Ñetti ñaaw yooyu itam ay liit lañu. Islam bu ñetteelu ñaaw ba, dina dooraat ak gaaw te ci lu kenn seetul ci soon naa ngi ñëw yoonu dibeer bi ci États-Unis, bu jamonoy màndargaal gi ñeel téeméeri junni ak ñeent fukki ñeent junni bi jeexee. Jamono jooju misaalees na ko ak jamonoy tàmbali bu njëkk ñaaw ba, te itam ak jamonoy mujju ñaareelu ñaaw ba.
We will continue this study in the next article.
Dinanu taxawal ci jàngat bii ci mbind mi di ñëw.
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.
Te Saara gis doomu Agar, jigéenu Misra bi, bi mu juddoo Ibraaima, muy ree. Moo tax mu wax Ibraaima ne: “Dàq jaam ju jigéen jii ak doomam, ndaxte doomu jaam ju jigéen jii du bokk ci ndono ak sama doom, maanaam Isaaxa.” Loolu metti na lool ci xolub Ibraaima ndax doomam. Waaye Yàlla ne Ibraaima: “Bu la loolu metti ci sa xol ndax xale bi ak ndax sa jaam ju jigéen; lépp lu Saara waxal la, déglu ay waxam; ndaxte ci Isaaxa lañuy woowe sa askan. Te itam doomu jaam ju jigéen jii dinaa ko def xeet wu mag, ndaxte moom itam sa askan la.” Noonu Ibraaima jóg ca suba sëkk, jël mburu ak ab butey ndox, jox ko Agar, teg ko ci abati, jox ko itam xale bi, daldi ko yiwi. Mu dem, di wër ci màndiŋu Beerseba. Bi ndox mi nekk ci butey bi jeexee, mu tëbbi xale bi ca suufu kenn ci garab yu gàtt ya. Mu dem, toog fu soreek moom, lu mel ni rawug benn xasab, ndaxte mu nee: “Buma gis dee gu xale bi.” Noonu mu toog fu soreek moom, yékkati baatam, jooy. Yàlla dégg baatu xale bi; malaakab Yàlla woo Agar ca asamaan, ne ko: “Lu la dal, Agar? Bul ragal, ndaxte Yàlla dégg na baatu xale bi fa mu nekk. Jógal, yékkal xale bi, téye ko ci sa loxo, ndaxte dinaa ko def xeet wu mag.” Noonu Yàlla ubbi ay bëtam, mu gis teen ndox; mu dem, feesal butey bi ndox, nanal xale bi. Te Yàlla nekk ak xale bi; mu màgg, dëkk ca màndiŋ ba, daldi nekk ku xam reeñ. Njàlbéen ga 21:9–20.