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# The Book of Daniel - Number One-Hundred and Eleven

Phau Ntawv Daniyees - Ib Puas Kaum Ib

Unveiling the Prophetic Significance of Abubakar in the First Woe of Revelation

Kev Qhia Tawm Txog Qhov Tseem Ceeb Saib Yaj Saub ntawm Abubakar hauv Kev Txom Nyem Thawj ntawm Phau Ntawv Qhia Tshwm

Author

Jeff Pippenger

Published

March 2, 2024

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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.

Hauv hauv keeb kwm yaj saub ntawm thawj Woe, tus thawj coj uas tau los raws Mohammed yog Abu Bakr Abdullah ibn Abi Quhafa, tus vauv ntawm Mohammed. Peb yuav hu nws ua Abubakar. Ob leeg, nws thiab Mohammed, raug hais txog hauv thawj plaub nqe. Abubakar yog thawj tus kav tebchaws Islamic tom qab Mohammed, thiab keeb kwm sau tseg ib lo lus txib uas nws tau muab rau nws cov tub rog, uas raug sawv cev hauv nqe plaub ntawm Tshwm Sim tshooj cuaj. Lo lus txib ntawd sawv cev rau txoj txheej txheem ntawm kev muab lub foob, uas tau pib thaum txog caij ntawm qhov kev txom nyem thib peb, uas kuj yog Lub Raj Nplaim Xya, uas kuj yog qhov kev los txog ntawm tus tim tswv thib peb.

> 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.

> Thiab tus timtswv thib tsib txawm tshuab raj nrov, ces kuv pom ib lub hnub qub poob saum ntuj los rau hauv ntiajteb; thiab twb muab tus yuam sij qhib lub qhov tob tsis muaj chaw kawg rau nws lawm. Nws txawm qhib lub qhov tob tsis muaj chaw kawg ntawd; ces pa taws txawm ncho tawm hauv lub qhov ntawd los, zoo li pa taws ntawm ib lub cub hlawv loj heev; thiab lub hnub nrog huab cua txawm tsaus ntuj nti vim yog pa taws ntawm lub qhov ntawd. Thiab tawm hauv pa taws ntawd tuaj koojtis los rau saum ntiajteb; thiab twb muab hwjchim rau lawv, ib yam li kab vaub kib hauv ntiajteb muaj hwjchim. Thiab twb txib rau lawv kom lawv tsis txhob ua phem rau nyom ntawm ntiajteb, los yog ib yam dabtsi ntsuab, los yog ib tsob ntoo twg li; tsuas yog rau cov neeg uas tsis muaj Vajtswv lub cim rau ntawm lawv hauv pliaj xwb. Tshwmsim 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:

“Lub hnub qub” uas poob saum ntuj los yog Mohammed, tus uas pib nws txoj haujlwm qhuab qhia hauv xyoo 606. Mohammed tau txais ib “tus yuam sij” uas yuav “qhib” “lub qhov tob uas tsis muaj chaw kawg,” cia “pa luam yeeb” ua kom “lub hnub thiab huab cua” tsaus nti, thiab coj los yug tau “kooj” uas tau txais “hwjchim” ib yam li hwjchim ntawm “kab laug sab tom.” Tus yuam sij ntawd yog ib qho kev sib ntaus rog uas ua rau lub zog tub rog ntawm cov Loos qaug zog, yog li ntawd thiaj pub kom kev ua tsov rog ntawm Islam sawv los. Lub qhov tob uas tsis muaj chaw kawg yog ib lub cim sawv cev rau Arabia, qhov chaw yug ntawm Islam, thiab pa luam yeeb sawv cev rau txoj kev ntseeg cuav ntawm Islam uas yuav tsum nthuav mus thoob plaws ntiajteb thiab txeeb yuav tib thaj chaw thaj av uas yuav raug cov pab kooj coob coob ya los nyab, uas quaj hla qaum teb Africa, qab teb Europe, thiab Arabia. Cov kooj yog ib lub cim sawv cev rau Islam, thiab hwjchim hauv yaj saub lus sawv cev rau hwjchim tub rog. Lawv lub hwjchim yuav tsum zoo li kab laug sab tom, uas tom yam tsis xav txog. Uriah Smith hais tias:

> “A star fell from heaven unto the earth; and to him was given the key of the bottomless pit.

> “Ib lub hnub qub poob saum ntuj los rau hauv ntiajteb; thiab tau muab tus yuam sij ntawm lub qhov taub uas tsis muaj chaw txhauv rau nws.”

> “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.’. ..

> “Thaum tus huab tais Persian tab tom xav txog tej yam txuj ci thiab hwj chim uas yog ntawm nws, nws tau txais ib tsab ntawv los ntawm ib tug pej xeem tsis muaj npe nrov hauv Mecca, caw nws kom lees paub Mohammed ua tus tubtxib ntawm Vajtswv. Nws tsis kam lees qhov kev caw ntawd, thiab muab tsab ntawv ntawd dua. ‘Yog li no,’ tus yaj saub Arabian thiaj qw tawm tias, ‘Vajtswv yuav dua lub tebchaws ntawd, thiab yuav tsis txais Chosroes tej lus thov.’ Mohammed, uas sawv nyob ntawm ntug ciam ntawm ob lub faj tim teb chaws sab Hnub Tuaj no, tau saib xyuas nrog kev xyiv fab zais ntsis txog txoj kev puas tsuaj sib rhuav ntawm nkawd; thiab nyob nruab nrab ntawm cov kev kovyeej ntawm cov Persian nws thiaj muaj siab twv hais ua ntej tias, tsis pub dhau ntau xyoo, txoj kev yeej yuav rov qab los dua rau cov chij ntawm cov Loos. ‘Thaum lub sijhawm uas hais tias tau muab txoj lus cev faj lem no tawm los, tsis muaj ib lo lus faj lem twg uas yuav zoo li nyob deb ntawm nws txoj kev ua tiav npaum li no, vim thawj kaum ob xyoos ntawm Heraclius tau tshaj tawm txog txoj kev yaj yuav los txog ntawm lub faj tim teb chaws.’...”

> “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 tau ua rau thaj av uas yog Loos li [nyob rau hauv] Asia thiab Africa poob rau hauv nws txoj kev tswj. Thiab ‘lub teb chaws Loos,’ nyob rau lub sijhawm ntawd, ‘tau raug txo kom tshuav tsuas yog tej phab ntsa ntawm Constantinople, nrog rau qhov seem ntawm Greece, Italy, thiab Africa, thiab qee lub nroog nyob ntug hiav txwv, txij Tyre mus txog Trebizond, ntawm ntug dej hiav txwv Asia. Thaum kawg, kev paub dhau los rau lub xyoos tau yaum tus vajntxwv Persian kom tso tseg txoj kev kov yeej Constantinople, thiab kom teev meej tus nqi se txhua xyoo uas yuav txhiv lub teb chaws Loos,—ib txhiab talas kub, ib txhiab talas nyiaj, ib txhiab lub tsho ntev txhob lo lo ntxhuav, ib txhiab tus nees, thiab ib txhiab tus ntxhais nkauj xwb. Heraclius tau pom zoo rau cov nqe lus txaj muag no. Tabsis lub sijhawm thiab thaj tsam uas nws tau txais los khaws tej cuab tam ntawd tawm hauv txoj kev pluag ntawm sab Hnub Tuaj, tau raug siv nrog kev mob siab rau hauv kev npaj ib qho kev tawm tsam uas muaj siab tawv thiab tag kev cia siab.’”

> “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.

> “Tus vaj ntxwv ntawm Persia saib tsis taus tus Saracen uas tsis muaj npe nrov, thiab thuam xov ntawm tus cev xibhwb cuav uas yog ntawm Mecca. Txawm yog kev rhuav tshem lub teb chaws Loos los kuj yuav tsis tau qhib ib lub qhov rooj rau Mohammedanism, lossis rau kev nthuav dav ntawm cov Saracen uas muaj cuab kav, cov tshaj tawm ib txoj kev dag ntxias, txawm tias tus huab tais ntawm cov Persians thiab tus chagan ntawm cov Avars (tus uas yog tus sawv cev hloov Attila) tau faib seem uas tshuav ntawm cov teb chaws ntawm cov Caesars rau nkawd lawm. Chosroes nws tus kheej kuj poob lawm. Cov vaj ntxwv Persian thiab Loos tau ua kom ib leeg ib tug lub zog qhuav tag. Thiab ua ntej ib rab ntaj tau muab tso rau hauv tes ntawm tus cev xibhwb cuav ntawd, rab ntaj ntawd twb raug muab ntaus tawm ntawm tes ntawm cov uas yuav tau txwv nws txoj kev khiav mus tom ntej thiab tsoo nws lub hwj chim lawm.”

> “‘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.’

> “‘Txij li lub caij nyoog ntawm Scipio thiab Hannibal, tsis tau muaj ib txoj haujlwm loj uas muaj siab tawv dua li qhov uas Heraclius tau ua kom cawm lub teb chaws kav teb chaws. Nws tshawb nrhiav nws txoj kev txaus ntshai hla Hiav Txwv Dub thiab cov roob ntawm Armenia, nkag mus rau hauv plawv Persia, thiab hu rov qab cov tub rog ntawm tus vaj ntxwv loj kom los tiv thaiv lawv lub teb chaws uas tab tom los ntshav.’”

> “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.’

> “Hauv kev ua rog ntawm Nineveh, uas tau sib ntaus hnyav kawg txij thaum kaj ntug mus txog rau teev kaum ib, nees nkaum yim daim chij tub rog, tsis suav cov uas tej zaum twb tawg los yog ntuag lawm, raug txeeb ntawm cov Persian; feem coob tshaj plaws ntawm lawv pab tub rog raug muab tua ua tej thooj, thiab cov uas yeej, zais lawv tus kheej txoj kev poob txiaj ntsig, tau hla hmo ntuj ntawd rau saum tshav rog. Tej nroog thiab tej vaj ntxwv tsev ntawm Assyria raug qhib rau cov Loos thawj zaug.”

> “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.

> “Tus huab tais Loos tsis tau muaj zog tuaj vim tej kev yeej rog uas nws tau ua tiav; thiab ib txoj kev raug npaj tseg tib lub sij hawm ntawd, thiab los ntawm tib txoj kev ntawd, rau cov neeg Xalaxees coob kawg nkaus tawm hauv Alesxias, zoo li kooj txom los ntawm thaj av ntawd, uas thaum lawv tab tom nthuav tawm raws lawv txoj kev taug tus Mohammedan txoj kev ntseeg tsaus ntuj nti thiab dag ntxias, lawv kuj sai sai npog tag nrho ob lub teb chaws Persian thiab lub teb chaws Loos.”

> “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.

> “Tsis muaj ib qho piv txwv uas ua kom pom tseeb dua txog qhov tseeb no tshaj li qhov uas muaj nyob hauv cov lus xaus ntawm tshooj ntawv los ntawm Gibbon, uas cov nqe lus tau hais ua ntej no raug muab rho tawm los. ‘Txawm yog ib pab tub rog yeej lawm tau raug tsim los nyob hauv qab tus chij ntawm Heraclius, los qhov kev siv dag zog uas tawm tsam txoj kev ntuj tsim ntawd zoo li tau ua rau lawv lub zog qaug zuj zus dua li tau xyaum kom muaj zog. Thaum tus huab tais tau kov yeej hauv Constantinople lossis Yeluxalees, ib lub nroog me uas tsis muaj npe nyob ntawm ciam teb Syria tau raug cov Saracens txeeb thiab nyiag, thiab lawv tau txiav ib co tub rog uas tuaj pab cawm lub nroog ntawd ua tej daim,—uas tsuas yog ib qho xwm txheej ib txwm muaj thiab me heev xwb, yog tsis yog tias nws yog zaj xub qhib ntawm ib qho kev hloov loj kawg nkaus. Cov tub sab no yog cov tubtxib ntawm Mohammed; lawv txoj kev ua siab tawv vwm loj tau tawm plaws hauv tebchaws moj sab qhua los; thiab hauv yim xyoos kawg ntawm nws txoj kev kav, Heraclius tau poob rau cov Arabs tib cov xeev uas nws tau txeeb cawm rov qab los ntawm cov Persians.

> “‘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.’

> “‘Tus ntsuj plig ntawm kev dag ntxias thiab kev kub siab cuav, uas nws lub chaw nyob tsis yog nyob saum ntuj ceeb tsheej,’ raug tso tawm los rau hauv ntiaj teb. Lub qhov tob uas tsis muaj qab tsuas yog xav tau ib tug yuam sij los qhib nws xwb, thiab tus yuam sij ntawd yog kev poob ntawm Chosroes. Nws tau muab tsab ntawv ntawm ib tug pej xeem tsis nto npe hauv Mecca rhuav pov tseg nrog kev saib tsis taus. Tiamsis thaum nws los ntawm nws ‘nplaim koob meej’ poob mus rau hauv ‘lub yees tsaus ntuj’ uas tsis muaj ib lub qhov muag twg nkag tau, lub npe Chosroes mam li yuav ploj mus rau hauv kev tsis nco qab tam sim ntawd ua ntej lub npe Mohammed; thiab lub hli nqaim zoo li tsuas yog tos nws qhov sawv los kom txog rau thaum lub hnub qub poob lawm. Chosroes, tom qab nws swb tas nrho thiab poob nws lub tebchaws kav, raug tua nyob rau xyoo 628; thiab xyoo 629 raug cim tseg los ntawm ‘kev kov yeej Arabia,’ thiab ‘thawj qhov kev ua tsov rog ntawm cov Mohammedans tawm tsam lub tebchaws Loos.’ ‘Thiab tus timtswv thib tsib nrov suab raj, thiab kuv pom ib lub hnub qub poob saum ntuj los rau hauv ntiaj teb; thiab rau nws tau muab tus yuam sij ntawm lub qhov tob uas tsis muaj qab. Thiab nws qhib lub qhov tob uas tsis muaj qab.’ Nws poob los rau hauv ntiaj teb. Thaum lub zog ntawm lub tebchaws Loos twb qaug tas, thiab tus vajntxwv loj ntawm Sab Hnub Tuaj pw tuag hauv nws lub yees tsaus ntuj, kev txeeb nyiag ntawm ib lub nroog me tsis nto npe ntawm ciam teb Syria yog ‘qhov pib ua ntej ntawm ib txoj kev hloov loj heev.’ ‘’Cov tub sab ntawd yog cov tubtxib ntawm Mohammed, thiab lawv txoj kev ua siab tawv vwm vwm tau tawm tuaj ntawm tebchaws moj sab qhua.’”

> “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.

> “Lub Qhov Tob Tsis Muaj Qab.—Lub ntsiab ntawm lo lus no yuav kawm tau los ntawm lus Kili, uas txhais tias ‘tob, tsis muaj qab, tob kawg nkaus,’ thiab tej zaum yuav hais txog txhua qhov chaw uas qhuav qhawv, puam tsuaj, thiab tsis muaj neeg cog qoob loo. Nws raug siv rau lub ntiajteb hauv nws lub xeev qub thaum tseem yog kev kub ntxhov. Chivkeeb 1:2. Hauv qhov xwm txheej no nws kuj yuav phim zoo rau cov teb chaws pov tseg uas tsis paub tseeb hauv suab puam Arabia, ntawm tej ciam teb uas cov pab neeg Xalaxees tau tawm los zoo li ib pab kooj. Thiab kev poob ntawm Kausxau, tus vajntxwv Persia, kuj tsim nyog sawv cev tias yog kev qhib lub qhov tob tsis muaj qab, vim nws tau npaj txoj kev rau cov thwjtim ntawm Mohammed tawm hauv lawv lub teb chaws uas tsis muaj neeg paub, thiab tshaj tawm lawv tej lus qhuab qhia dag ntxias nrog hluav taws thiab rab ntaj, mus txog thaum lawv tau nthuav lawv txoj kev tsaus ntuj hla tag nrho lub teb chaws sab hnub tuaj.” 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.

Kev txom nyem thawj, uas yog raj nplaim thib tsib, qhia txog qhov pib ntawm kev ua rog ntawm Islam tawm tsam Loos, thiab nws kuj qhia txog ib qho kev sib ntaus sib tua ntawm Loos thiab Persia uas Loos yeej, tiam sis thaum ua li ntawd nws tau siv tag nrho nws lub zog tub rog mus txog qib uas nws tsis muaj peev xwm los txwv tau kev sawv los ntawm lub hwj chim Islamic. Cov cwj pwm yaj saub ntawm kev txom nyem thawj thiab kev txom nyem ob, qhia txog cov cwj pwm yaj saub ntawm kev txom nyem peb, thiab yog ib qho tseem ceeb kom lees paub thawj ob txoj kev txom nyem ntawd ua tej cim ntawm keeb kwm ntawm kev txom nyem peb, vim keeb kwm ntawd sawv cev rau lub sij hawm ntawm kev muab lub cim rau ib puas plaub caug plaub txhiab leej, uas tau pib rau lub Cuaj Hlis 11, 2001. Tom qab keeb kwm yaj saub uas sawv cev los ntawm Mohammed hauv thawj peb nqe, nqe plaub qhia txog Abubakar, tus thawj coj thawj zaug tom qab 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.

> Thiab tau raug txib rau lawv tias lawv tsis txhob ua mob rau tej nyom hauv ntiajteb, thiab tsis txhob ua mob rau ib yam dabtsi uas ntsuab, thiab tsis txhob ua mob rau ib tsob ntoo twg li; tiamsis tsuas yog rau cov neeg uas tsis muaj lub cim ntawm Vajtswv rau saum lawv tej hauvpliaj xwb. Qhia Tshwm 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.

Abubakar txoj lus txib tau qhia rau cov tub rog Islamic kom lawv cais ob hom neeg pe hawm uas muaj nyob hauv thaj av Loos nyob rau lub sijhawm ntawd. Ib pab yog cov Kas Tos Liv, uas muaj qee pawg kev cai dab qhuas uas chais sab nram qab ntawm lawv lub taub hau (tonsure), thiab coj kev pe hawm hnub Sunday. Lwm pab yog cov uas khaws Hnub Xanpataus hnub xya, thiab Hnub Xanpataus yog Vajtswv lub cim foob.

> “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:—

> “Tom qab Mohammed tuag lawm, nws tau raug hloov los tuav txoj hauj lwm tswj hwm los ntawm Abubekr, xyoo A.D. 632, uas, tsis ntev tom qab nws tau tsa nws txoj cai thiab nws txoj kev kav kom ruaj khov lawm, tau xa ib tsab ntawv ncig mus rau cov xeem neeg Arab, uas hauv qab no yog ib feem lus muab rho tawm los:—”

> “‘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.’

> “‘Thaum nej tawm mus ntaus cov rog ntawm tus Tswv, nej yuav tsum coj nej tus kheej yam li cov txiv neej muaj siab tawv, tsis txhob tig nej lub nraub qaum khiav; tiam sis nej txoj kev yeej txhob cia kom raug qias los ntawm cov ntshav ntawm poj niam thiab me nyuam. Tsis txhob rhuav tshem ib tsob xibtes li, thiab tsis txhob hlawv ib daim teb nplej twg. Tsis txhob txiav ib tsob ntoo txi txiv twg, thiab tsis txhob ua kev puas tsuaj rau tsiaj txhu, tsuas yog cov nej tua los noj xwb. Thaum nej cog lus los sis pom zoo ib yam kev sib cog lus twg, nej yuav tsum tuav rawv rau nws, thiab ua kom raws li nej lo lus. Thiab thaum nej mus, nej yuav pom ib txhia neeg teev ntuj uas nyob ntsiag to nyob rau hauv tej tsev teev ntuj cais tawm ntawm ntiaj teb, thiab lawv npaj siab ua txoj kev ntawd los ua haujlwm rau Vajtswv; cia lawv nyob, txhob tua lawv thiab txhob rhuav lawv tej tsev teev ntuj. Thiab nej yuav pom dua ib pab neeg txawv uas yog cov koom nrog lub tsev sablaj ntawm Xatas, cov uas chais lawv lub taub hau saum nruab; nej yuav tsum tseeb tias nej phua lawv tej plhaub taub hau, thiab txhob pub ib qho kev zam txim rau lawv li mus txog thaum lawv los ua neeg Mohammedan los sis them se qhev.’”

> “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.

> “Tsis muaj lus hais tseg, hauv tej lus faj lem los sis hauv keeb kwm, tias tej lus txib uas muaj siab hlub dua ntawd tau raug mloog lus kom ceev faj ib yam li txoj lus txib uas muaj kev lim hiam; tiam sis lawv yeej raug txib li ntawd. Thiab tej uas tau hais ua ntej no yog tib yam lus qhuab qhia uas Gibbon tau sau tseg tias Abubekr tau muab rau cov thawj coj uas nws lub luag hauj lwm yog tshaj cov lus txib ntawd mus rau txhua pab tub rog Saracen. Cov lus txib ntawd phim kiag li txoj kev cais kom meej hauv lo lus faj lem, ib yam li yog tus caliph nws tus kheej tau ua raws li kev mloog lus uas twb paub lawm, thiab kuj yog kev mloog lus ncaj qha, rau ib txoj lus txib siab dua li ntawm neeg txawj tuag; thiab thaum tseem tab tom tawm mus ua rog tawm tsam txoj kev ntseeg ntawm Yexus, thiab tshaj tawm Mohammedanism los hloov nws chaw, nws rov hais dua cov lus uas twb tau raug qhia ua ntej hauv Kev Tshwm Sim ntawm Yexus Khetos tias nws yuav hais.”

> “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.

> “Tus Foob Vajtswv Nyob Hauv Lawv Cov Hauv Pliaj.—Hauv cov lus hais txog tshooj 7:1–3, peb twb qhia lawm tias Vajtswv lub foob yog hnub Xanpataus ntawm txoj cai plaub; thiab keeb kwm tsis tau nyob ntsiag to txog qhov tseeb tias tau muaj cov uas tau ceev hnub Xanpataus tseeb thoob plaws txhua tiam kev cai tam sim no no. Tiam sis ntawm no ib lo lus nug tau tshwm sim rau coob leej, tias cov txiv neej uas lub sijhawm ntawd muaj Vajtswv lub foob nyob hauv lawv cov hauv pliaj yog leej twg, thiab vim li ntawd thiaj dim ntawm kev tsim txom ntawm Mohammedan? Cia tus nyeem nco ntsoov txog qhov tseeb uas twb tau hais dhau los lawm, tias tau muaj cov neeg zoo li no thoob plaws txhua tiam kev cai no uas muaj Vajtswv lub foob nyob hauv lawv cov hauv pliaj, lossis yog cov uas paub meej thiab ceev hnub Xanpataus tseeb; thiab cia lawv xav ntxiv tias yam uas txoj lus faj lem hais tseg yog tias kev tawm tsam ntawm lub hwj chim Turkish uas ua kom puam tsuaj no tsis yog tig rau lawv, tiam sis yog rau lwm ib pawg neeg. Li no ces zaj lus no thiaj dim ntawm txhua yam kev nyuaj; rau qhov qhov no xwb thiaj yog yam uas txoj lus faj lem qhia tseeb tiag tiag. Tsuas yog muaj ib pawg neeg xwb uas raug coj los rau hauv qhov muag pom ncaj qha hauv nqe lus no; yog li ntawd yog, cov uas tsis muaj Vajtswv lub foob nyob hauv lawv cov hauv pliaj; hos kev cawm tseg ntawm cov uas muaj Vajtswv lub foob ntawd tsuas raug coj los hais txog los ntawm kev txhais xwb. Yog li ntawd, peb tsis kawm tau hauv keeb kwm tias muaj ib tug twg ntawm cov no raug cuam tshuam rau hauv ib qho kev txom nyem twg uas cov Saracens tau ua rau cov uas yog lawv tej yam ntxub. Lawv raug txib tawm tsam lwm ib pawg neeg. Thiab txoj kev puas tsuaj uas yuav los saum pawg neeg no tsis raug muab los sib piv nrog txoj kev cawm tseg ntawm lwm cov neeg, tiam sis tsuas yog nrog txoj kev cawm tseg ntawm tej txiv hmab txiv ntoo thiab tej nroj tsuag ntsuab ntawm lub ntiajteb xwb; yog li no, Tsis txhob ua mob rau nyom, ntoo, lossis ib yam dab tsi ntsuab li, tsuas yog rau ib pawg neeg xwb. Thiab hauv qhov kev ua kom tiav, peb pom ib daim duab txawv kawg nkaus ntawm ib pab tub rog tuaj tua uas tseg tej yam uas cov tub rog zoo li ntawd ib txwm rhuav tshem, yog li ntawd, lub ntsej muag thiab tej yam uas xwm ntuj tsim muaj; thiab raws li txoj cai tso cai rau lawv ua mob rau cov neeg uas tsis muaj Vajtswv lub foob nyob hauv lawv cov hauv pliaj, lawv txawm phua taub hau ntawm ib pawg neeg ntseeg uas chais saum taub hau do hau, uas yog cov uas koom rau lub tsev sablaj ntawm Xatas.”

> “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.

> “Cov no yam tsis muaj qhov tsis ntseeg yog ib pawg haujsam, lossis ib yam kev faib tawm hauv lub Koom Txoos Loos Kas Tos Liv. Tawm tsam cov no, tej cuab yeej ua rog ntawm cov Mohammedan tau tig los ntaus. Thiab rau peb mas zoo li muaj ib txoj kev phim tshwj xeeb, yog tsis yog ib qho kev npaj tseg, hauv qhov uas lawv raug piav tias yog cov uas tsis muaj Vajtswv lub foob rau saum lawv lub hauv pliaj; vim hais tias qhov ntawd yog lub koom txoos ntawd ntag uas tau txeeb Vajtswv txoj kevcai ntawm nws lub foob, los ntawm kev muab Hnub Xanpataus tseeb tshem tawm, thiab tsa ib qho cuav los hloov rau nws qhov chaw. Thiab peb tsis to taub, tsis hais los ntawm yaj saub tej lus lossis los ntawm keeb kwm, tias cov neeg uas Abubekr tau txib nws cov thwjtim kom tsis txhob ua phem rau ntawd yog cov uas muaj Vajtswv lub foob, lossis tias lawv yeej tsim nyog raug suav tias yog Vajtswv haiv neeg. Lawv yog leejtwg, thiab vim li cas thiaj cia lawv dim, Gibbon cov lus tim khawv uas tsawg kawg nkaus ntawd tsis qhia peb; thiab peb tsis muaj lwm txoj kev paub. Tiamsis peb muaj txhua yam laj thawj ntseeg tias tsis muaj ib tug twg ntawm cov no uas muaj Vajtswv lub foob raug ua phem, thaum ib pab neeg ntxiv, cov uas hais tau meej meej tias tsis muaj nws, raug muab tua nrog ntaj; thiab yog li ntawd cov ntsiab lus tshwj xeeb ntawm yaj saub tej lus thiaj raug ua tiav puv npo.” 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.

Tom qab Mohammed tuag lawm, Abubakar tau muab Mohammed cov thwjtim los sib sau ua ib lub Caliphate; yog li ntawd, txawm yog nkawd yog ob tug neeg keeb kwm sib txawv, thaum muab nkawd coj los ua ke nkawd sawv cev rau qhov pib ntawm zaj lus tim khawv ntawm Islam ntawm thawj txoj kev txom nyem, thiab tus neeg keeb kwm uas cim tseg keeb kwm ntawm thawj txoj kev txom nyem yog 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.

Thaum pib ntawm keeb kwm ntawm txoj kev txom nyem zaum ob, Mohammed II tau kov yeej Constantinople xyoo 1453. Xyoo 1449, plaub tug tim tswv, uas sawv cev rau Islam, raug tso tawm. Qhov pib thiab qhov xaus ntawm txoj kev txom nyem thawj zaug raug cim tseg los ntawm ib tug Mohammed, tus thawj thiab tus ob raws li kev txiav txim. Hauv txoj kev yaj saub, qhov pib thiab qhov xaus ntawm keeb kwm ntawm txoj kev txom nyem thawj zaug nqa lub cim ntawm Alpha thiab 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.

Qhov pib ntawm kev txom nyem thib ob muaj ib zaj lus faj lem hais txog plaub tug timtswv, uas sawv cev rau Islam uas thaum ntawd raug tso tawm, thiab tom qab ntawd raug txwv rau hnub tim 11 Lub Yim Hli, 1840. Txij ntawm lub sijhawm ntawd mus txog hnub tim 22 Lub Kaum Hli, 1844, qhov kev muab cim ntim rau ib puas plaub caug plaub txhiab leej raug ua piv txwv qhia. Qhov pib ntawm kev txom nyem thib ob qhia txog kev tso Islam tawm, hos qhov xaus ho cim txog kev txwv Islam. Ob qho kev txom nyem thawj thiab kev txom nyem thib ob puav leej muaj cov cim faj lem meej tseeb uas txuas lawv qhov pib nrog lawv qhov xaus.

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.

Ob txoj kev txom nyem thawj ob yuav tsum muab tso sib tshooj rau saum ib leeg, “kab rau kab,” kom thiaj paub tau txog txoj kev txom nyem thib peb. Ib yam ntawm cov yam ntxwv cev Vajtswv lus uas thawj ob tug tim khawv ntawm Islam qhia tawm yog tias nkawd sawv cev rau ib lub sijhawm tshwj xeeb uas cim txog qhov pib thiab qhov xaus nrog lub cim kos npe ntawm Alpha thiab Omega. Nkawd tseem muaj ib lub cim kos npe thib ob thiab, rau qhov qhov pib ntawm txoj kev txom nyem thawj, qhia txog kev muab cim rau Vajtswv haiv neeg, thiab qhov xaus ntawm txoj kev txom nyem thib ob, kuj qhia txog kev muab cim rau Vajtswv haiv neeg thiab.

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.

Qhov xwm txheej phem zaum peb los txog thaum Islam mam li dheev thiab yam tsis muaj leejtwg xav txog tau tawm tsam tus tsiaj qus hauv ntiajteb ntawm Tshwm Sim kaum peb, yog li pib lub sijhawm ntawm kev muab cim foob. Kev muab cim foob rau ib puas plaub caug plaub txhiab leej xaus rau ntawm txoj cai hnub Sunday uas tab tom los sai, thiab raws li kev teb rau txoj kev thim kev ntseeg ntawd, kev thim kev ntseeg hauv tebchaws raug ua raws los ntawm kev puam tsuaj hauv tebchaws. Ib yam li tau raug ua qauv qhia nrog Loos txheej thaum ub uas pe hawm dab mlom thiab Loos papacy, kev puam tsuaj hauv tebchaws raug ua kom tiav los ntawm Vajtswv cov kev txiav txim ntawm raj. Peb qho xwm txheej phem kuj yog tej raj thiab. Islam ntawm txoj xwm txheej phem zaum peb yuav rov ntaus dua mam li dheev thiab yam tsis muaj leejtwg xav txog tau rau ntawm txoj cai hnub Sunday uas tab tom los sai hauv Tebchaws Meskas, thaum lub sijhawm ntawm kev muab cim foob rau ib puas plaub caug plaub txhiab leej xaus. Lub sijhawm ntawd twb tau raug ua qauv qhia los ntawm lub sijhawm pib ntawm thawj qhov xwm txheej phem, thiab kuj los ntawm lub sijhawm xaus ntawm qhov xwm txheej phem zaum ob.

We will continue this study in the next article.

Peb yuav txuas ntxiv txoj kev kawm no hauv tsab xov xwm tom ntej.

> 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.

> Xalaus pom Hajalas tus tub, uas nws tau yug rau Anplahas, tab tom thuam. Vim li ntawd nws thiaj hais rau Anplahas tias, Caw tus qhev pojniam no thiab nws tus tub tawm mus; rau qhov tus tub ntawm tus qhev pojniam no yuav tsis tau ua tus qub txeeg qub teg nrog kuv tus tub, yog Ixaj. Thiab lo lus ntawd ua rau Anplahas tu siab heev vim yog nws tus tub. Tab sis Vajtswv hais rau Anplahas tias, Tsis txhob cia qhov no ua rau koj tu siab vim tus tub hluas thiab vim koj tus qhev pojniam; txhua yam uas Xalaus tau hais rau koj, cia li mloog nws lub suab; rau qhov hauv Ixaj xwb thiaj yuav hu koj caj ces. Thiab hais txog tus tub ntawm tus qhev pojniam thiab, Kuv yuav ua kom nws dhau los ua ib haiv neeg, vim nws yog koj caj ces. Ces Anplahas txawm sawv ntxov ntxov, muab mov ci thiab ib hwj dej, muab rau Hajalas, tso rau saum nws lub xub pwg, thiab tus menyuam, ces xa nws mus; nws thiaj tawm mus thiab mus yuam kev hauv tebchaws moj sab qhua ntawm Npe-e-xes. Thaum dej hauv hwj tag lawm, nws txawm muab tus menyuam tso rau hauv qab ib tsob nroj. Ces nws mus zaum deb ntawm nws ib ncua kev, zoo li deb ib rab hneev tua tau; rau qhov nws hais tias, Tsis txhob cia kuv pom tus menyuam tuag. Thiab nws zaum deb ntawm nws, tsa nws lub suab quaj. Vajtswv thiaj hnov tus tub hluas lub suab; thiab tus timtswv ntawm Vajtswv hu Hajalas saum ntuj los, thiab hais rau nws tias, Hajalas, ua li cas rau koj? Tsis txhob ntshai; rau qhov Vajtswv twb hnov tus tub hluas lub suab rau qhov chaw uas nws nyob lawm. Cia li sawv tsees, tsa tus tub hluas, thiab tuav nws hauv koj txhais tes; rau qhov Kuv yuav ua kom nws dhau los ua ib haiv neeg loj. Ces Vajtswv qhib nws lub qhov muag, thiab nws pom ib qhov dej; nws txawm mus ntim dej puv hwj, thiab muab rau tus tub hluas haus. Thiab Vajtswv nrog tus tub hluas nyob; nws thiaj loj hlob, nyob hauv tebchaws moj sab qhua, thiab dhau los ua ib tug neeg tua hneev. Chivkeeb 21:9–20.

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