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

Akwụkwọ Daniel - Nọmba Otu Nari na Iri na Otu

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

Ikpughe Ihe Ọ Pụtara N’Amụma Banyere Abubakar n’Iwe Mbụ nke Mkpughe

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.

N’akụkọ amụma nke Ahụhụ mbụ, onye ndú sochiri Mohammed bụ Abu Bakr Abdullah ibn Abi Quhafa, nna nwunye Mohammed. Anyị ga-akpọ ya Abubakar. A kpọtụrụ ma ya ma Mohammed n’amaokwu anọ mbụ ahụ. Abubakar bụ onye ọchịchị Alakụba mbụ mgbe Mohammed gasịrị, akụkọ ihe mere eme dekwara iwu o nyere ndị agha ya, nke e sere n’onyonyo n’amaokwu nke anọ nke Mkpughe isi nke itoolu. Iwu ahụ na-anọchi anya usoro ịkàrà nke malitere n’ọbịbịa nke Ahụhụ nke atọ, nke bụkwa Opi nke Asaa, nke bụkwa ọbịbịa nke mmụọ ozi nke atọ.

> 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.

> Mmụọ-ozi nke ise wee kpọọ opi ya, m wee hụ kpakpando ka o si n’eluigwe daa n’ala; e wee nye ya mkpịsị ugodi nke olulu enweghị ngwụcha. O wee meghee olulu ahụ enweghị ngwụcha; anwụrụ wee si n’olulu ahụ bilie, dị ka anwụrụ nke nnukwu ọkụ-ọkụ; anyanwụ na ikuku wee gbaa ọchịchịrị n’ihi anwụrụ nke olulu ahụ. Site n’anwụrụ ahụ ka igurube si pụta n’elu ụwa: e wee nye ha ike, dịka akpị nke ụwa nwere ike. E wee nye ha iwu na ha agaghị emerụ ahịhịa nke ụwa, ma ọ bụ ihe ọbụla na-acha ndụ ndụ, ma ọ bụ osisi ọbụla; kama naanị ndị mmadụ ahụ ndị na-enweghị akara nke Chineke n’egedege ihu ha. Mkpughe 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:

“Kpakpando” ahụ nke si n’eluigwe daa bụ Mohammed, onye malitere ozi ya n’afọ 606. E nyere Mohammed “igodo” nke ga-“emepe” “olulu enweghị nsọtụ,” ka “anwụrụ-ọkụ” wee mee ka “anyanwụ na ikuku” gbaa ọchịchịrị, ma wepụta “igurube” ndị e nyere “ike” dịka ike nke “akpị.” Igodo ahụ bụ agha ndị agha nke butere adịghị ike n’ike agha nke ndị Rom, si otu a mee ka agha nke Islam bilie. Olulu enweghị nsọtụ ahụ bụ akara nke Arabia, ebe a mụrụ Islam, ma anwụrụ-ọkụ ahụ nọchiri anya okpukpe ụgha nke Islam nke ga-agbasa n’elu ụwa ma jide otu ókèala ahụ nke igwe igurube ndị na-efegharị gafee ugwu Afrịka, ndịda Europe na Arabia ga-ejupụta. Igurube ahụ bụ akara nke Islam, ike kwa, n’amụma, nọchiri anya ike agha. Ike ha ga-adị ka nke akpị, nke na-ata n’atụghị anya. Uriah Smith kwuru:

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

> “Kpakpando sitere n’eluigwe daa n’ụwa; e nyekwara ya mkpịsị-igodo nke olulu enweghị ngwụcha.”

> “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.’. ..

> “Mgbe eze ọchịchị Peasia nọ na-atụgharị n’obi ya ihe ịtụnanya nile nke nka ya na ike ya, o natara akwụkwọ-ozi sitere n’aka otu nwa amaala na-adịghị ama ama nke Mecca, na-akpọ ya òkù ka o kweta na Mohammed bụ onyeozi nke Chineke. Ọ jụrụ ọkpụkpọ ahụ, wee dọwaa akwụkwọ-ozi ahụ. ‘Otú a ka ọ dị,’ ka onye amụma Arab ahụ tiri mkpu, ‘na Chineke ga-adọwa alaeze ahụ, ma jụ arịrịọ Chosroes.’ E debere Mohammed n’ókè alaeze ukwu abụọ ndị a nke Ọwụwa Anyanwụ; o jiri ọṅụ zoro ezo na-elekọta ọganihu nke mbibi ha na-ebibikọta onwe ha; ma n’etiti mmeri ndị Peasia o ji anya ike kwuo n’ihu na, tupu ọtụtụ afọ agafe, mmeri ga-alaghachi ọzọ n’akara agha nke ndị Rom. ‘N’oge a sịrị na e nyere amụma a, ọ dịghị amụma ọ bụla nwere ike ịdị anya karị site n’imezu ya, ebe afọ iri na abụọ mbụ nke Heraclius kwusara mgbasa-ala nke alaeze ukwu ahụ nke na-abịanụ.’...”

> “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.’

> “Khosrau meriri ihe Rome nwere [n’] Eshia na Afrịka n’okpuru ya. Ma ‘ala-eze Rom,’ n’oge ahụ, ‘ebelatara ruo n’akụkụ mgbidi Constantinople, ya na ihe fọdụrụ nke Gris, Ịtali, na Afrịka, nakwa ụfọdụ obodo ndị dị n’akụkụ osimiri, site na Taịa ruo Trebizond, n’ụsọ oké osimiri Eshia. Ahụmahụ nke afọ isii mechara mee ka eze Peshia kwenye ịhapụ mmeri Constantinople, ma kọwaa ụtụ a ga-akwụ kwa afọ dịka mgbapụta nke ala-eze Rom,—puku talenti ọlaedo, puku talenti ọlaọcha, uwe silk puku, ịnyịnya puku, na ụmụ agbọghọ na-amaghị nwoke puku. Heraclius kwetara n’okwu ihere ndị a. Ma oge na ohere o nwetara iji chịkọta akụ ndị ahụ n’ime ogbenye nke Ọwụwa Anyanwụ ka ejiri n’ịrụsi ọrụ ike kwadebe mwakpo obi ike na nke enweghị olileanya.’”

> “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.

> “Eze Peasia ledara onye Saracen a na-amaghị ama nlelị, wee kwaa ozi nke onye amụma ụgha ahụ nke Mecca emo. Ọbụna ọdịda Alaeze Ukwu Rom agaghịara emepe ụzọ nye Mohammedanism, ma ọ bụ nye ọganihu nke ndị Saracen ahụ ji agha agbasa aghụghọ, ọbụna ma ọ bụrụ na eze ndị Peasia na chagan nke ndị Avar (onye nọchiri Attila) kewara n’etiti ha ihe fọdụrụ n’alaeze ndị Siza. Chosroes n’onwe ya dara. Alaeze eze Peasia na nke Rom mefuru ike ibe ha. Ma tupu e tinye mma-agha n’aka onye amụma ụgha ahụ, e si n’aka ndị gaara egbochi ọsọ ya ma zọpịa ike ya kụpụ ya.”

> “‘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.’

> “‘Kemgbe n’ụbọchị Scipio na Hannibal, ọ dịbeghị ọrụ agha ọ bụla e tinyerela n’ọrụ nke siri ike n’obi karịa nke Heraclius mezuru maka ịnapụta alaeze ukwu ahụ. Ọ chọgharịrị ụzọ ya jupụtara n’ihe ize ndụ site n’Oké Osimiri Ojii na ugwu Armenia, banye n’ime obi Persia, ma kpọghachite ndị agha nke eze ukwu ahụ ka ha bịa chebe ala nna ha nke na-agba ọbara.’”

> “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.’

> “N’agha Nineveh, nke a lụrụ n’ike site n’isi ụtụtụ ruo n’elekere nke iri na otu, a napụtara n’aka ndị Peshịa ọkọlọtọ iri abụọ na asatọ, e wezụga ndị ahụ a pụrụ ịbụ na e gbajiri ma ọ bụ dọwara adọwa; e bibiri akụkụ kasị ukwuu nke agha ha, ndị mmeri ahụ kwa, ebe ha zoro ọnwụnwa nke ha, nọrọ abalị ahụ n’ubi agha. Emeghekwara obodo na obí eze Asiria nye ndị Rom nke mbụ.”

> “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.

> “A naghị eme ka eze ukwu Rom sie ike site n’ọgụ mmeri ndị o meriri; ma n’otu oge ahụkwa, sitekwa n’otu ụzọ ahụ, e kwadoro ụzọ nye ìgwè mmadụ nke ndị Saracen si Arabia, dị ka igurube si n’otu mpaghara ahụ, ndị, na-agbasa n’ụzọ ha okwukwe ọchịchịrị na aghụghọ nke Mohammedan, kpuchiri ngwa ngwa ma alaeze Peshia ma nke Rom dum.

> “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.

> “A gaghị achọ ihe atụ zuru ezu karị banyere eziokwu a karịa nke e nyere n’okwu mmechi nke isiakwụkwọ ahụ sitere n’aka Gibbon, ebe e si wepụta mkpụrụokwu ndị bu ụzọ. ‘N’agbanyeghị na e guzobere agha mmeri n’okpuru ọkọlọtọ Heraclius, mgbalị ahụ na-ekwekọghị n’usoro okike yiri ka o mebiri ike ha karịa na o ji ya rụọ ọrụ. Mgbe eze ukwu ahụ na-emeri mmeri na Constantinople ma ọ bụ Jerusalem, ndị Saracen kwakọọrọ otu obodo nta a na-amaghị amaghị n’ókè-ala Siria ihe, ha wee bibie ụfọdụ ndị agha bụ ndị gara inyere ya aka,—ihe na-adịkarị ma bụrụkwa ihe nta, a sị na ọ bụghị na ọ bụ mmalite nke nnukwu mgbanwe. Ndị ohi ndị a bụ ndịozi Mohammed; obi ike ha nke ara si n’ọzara pụta; ma n’ime afọ asatọ ikpeazụ nke ọchịchị ya, Heraclius tufuru n’aka ndị Arab ógbè ndị ahụkwa o napụtara n’aka ndị Peshia.”

> “‘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.’

> “‘Mmụọ nke aghụghọ na ịnụ ọkụ n’obi, nke ebe obibi ya na-adịghị n’eluigwe,’ ka a tọhapụrụ n’ụwa. Olùlù nke na-enweghị ngwụcha achọghị ihe ọ bụla ọzọ ma e wezụga mkpịsị ugodi iji meghee ya, mkpịsị ugodi ahụ bụkwa ọdịda Chosroes. O ji nlelị dọwaa akwụkwọ ozi nke otu nwa amaala amaghị ama nke Mecca. Ma mgbe o si na ‘ọkụ ebube’ ya daba n’ime ‘ụlọ elu nke ọchịchịrị’ nke anya ọ bụla na-apụghị ịbanye n’ime ya, aha Chosroes ga-apụ n’ebe nchefu nọ ozugbo n’ihu nke Mohammed; ọnwa mpekere ahụ yikwara ka ọ nọ naanị na-echere ibili ya ruo mgbe kpakpando ahụ ga-ada. Egburu Chosroes, mgbe mmeri zuru ezu meriri ya na mgbe ọ tufusịrị alaeze ya, n’afọ 628; a makwaara afọ 629 site na ‘mmeri Arabia,’ na ‘agha mbụ nke ndị Mohammedan busoro alaeze Rom.’ ‘Mmụọ ozi nke ise fụkwara opi, ahụkwara m kpakpando ka o si n’eluigwe daa n’ụwa; e nyekwara ya mkpịsị ugodi nke olùlù nke na-enweghị ngwụcha. O megherekwa olùlù nke na-enweghị ngwụcha.’ O dara n’ụwa. Mgbe ike alaeze Rom agwụsịla, ma nnukwu eze nke Ọwụwa Anyanwụ dinaala nwụrụ anwụ n’ụlọ elu ọchịchịrị ya, ịkwakọrọ otu obodo amaghị ama dị n’ókè Syria bụ ‘mbuputa nke nnukwu mgbanwe.’ ‘’Ndị na-apụnara mmadụ ihe ahụ bụ ndịozi Mohammed, ịdị dike ha nke ara na-akwọkwa ha pụta site n’ọzara.’”

> “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.

> “Olulu Enweghị Ngwụcha.—A pụrụ ịmata ihe okwu a pụtara site n’asụsụ Grik, nke akọwara dị ka ‘omimi, enweghị ngwụcha, nke miri emi nke ukwuu,’ ma ọ pụrụ ịtụ aka n’ebe ọ bụla bụ nkịtị, tọgbọrọ n’efu, na nke a na-akọghị ihe. A na-etinye ya n’ọrụ n’ebe ụwa nọ n’ọnọdụ mbụ ya nke ọgbaaghara. Jen. 1:2. N’ihe atụ a, ọ pụrụ ikwesị ntụaka n’ebe ndị nkịtị amaghị ama nke ọzara Arabia, site n’ókè-ala ya ka ìgwè ndị Saracen si pụta dịka ìgwè igurube. Ma ọdịda Chosroes, eze Peshịa, pụrụ n’ezie ịnọchi anya imeghe olulu enweghị ngwụcha ahụ, n’ihi na ọ kwadebere ụzọ ka ndị na-eso Mohammed si n’obodo ha na-amaghị ama pụta, ma gbasaa ozizi aghụghọ ha site n’ọkụ na mma-agha, ruo mgbe ha gbasasịrị ọchịchịrị ha n’alaeze ukwu nile nke Ọwụwa Anyanwụ.” 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.

Ahụhụ mbụ, nke bụ opi nke ise, na-egosi mmalite agha Islam megide Rom, ma na-egosikwa ọgụ dị n’etiti Rom na Peshịa ebe Rom meriri; ma site n’ime nke a, o mefuru ike agha ya ruo n’ókè nke na ọ pụghị igbochi ibili nke ike Islam. Àgwà amụma nke ahụhụ mbụ na nke ahụhụ nke abụọ na-akọwapụta àgwà amụma nke ahụhụ nke atọ, ma ọ dị mkpa ịmata ahụhụ abụọ mbụ ahụ dịka ihe nnọchianya nke akụkọ ihe mere eme nke ahụhụ nke atọ, n’ihi na akụkọ ihe mere eme ahụ na-anọchite anya oge nke ịkàrà ndị puku narị na iri anọ na anọ, nke malitere na Septemba 11, 2001. Mgbe akụkọ ihe mere eme amụma nke Mohammed nọchiri anya ya n’ime amaokwu atọ mbụ gasịrị, amaokwu nke anọ na-ewebata Abubakar, onye ndu mbụ mgbe Mohammed gasịrị.

> 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.

> E nyere ha iwu ka ha ghara imebi ahịhịa nke ụwa, ma ọ bụ ihe ọ bụla na-acha akwụkwọ ndụ, ma ọ bụ osisi ọ bụla; kama naanị ndị mmadụ ahụ ndị na-enweghị akara nke Chineke n’egedege ihu ha. Mkpughe 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.

Iwu Abubakar nyere ndị agha Alakụba nyere ha ntụziaka ka ha mee ọdịiche n’etiti ụdị abụọ nke ndị na-efe ofufe ndị nọ n’ókèala Rom n’oge ahụ. Otu òtù bụ ndị Katọlik, ndị nwere ụfọdụ òtù okpukpe nke na-akpụ isi n’azụ isi ha (tonsure), ma na-edebe ofufe ụbọchị Sọnde. Òtù nke ọzọ bụ ndị na-edebe Sabbath nke ụbọchị nke asaa, ma Sabbath bụ akara nke Chineke.

> “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:—

> “Mgbe Mohammed nwụsịrị, Abubekr nọchiri ya n’isi ọchịchị ahụ na A.D. 632; onye ahụ, ozugbo o mere ka ikike ya na ọchịchị ya guzosie ike nke ọma, zigara ebo Arab ndị ahụ akwụkwọ ozi okirikiri, nke ihe na-esonụ bụ mpụta sitere na ya:—

> “‘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.’

> “‘Mgbe unu na-alụ agha nile nke Onyenwe anyị, guzosienụ ike dịka ndị ikom, n’enweghị ịtụgharị azụ unu; ma ekwela ka mmeri unu jiri ọbara ụmụ nwanyị na ụmụaka metọọ ya. Ebibila nkwụ ọbụla, ma ọ bụ susuo ubi ọka ọkụ. Egbula osisi mkpụrụọbụla, ma ọ bụ mebie anụ ụlọ n’ụzọ ọ bụla, ma e wezụga naanị ndị unu ga-egbu ka unu rie. Mgbe unu na-eme ọgbụgba ndụ ọbụla ma ọ bụ nkwekọrịta ọbụla, guzosienụ na ya, meekwa ka okwu unu bụrụ eziokwu. Ma ka unu na-aga, unu ga-ahụ ụfọdụ ndị okpukpe bi n’ime mwepụ n’ụlọ ndị mọnk, ndị tụrụ n’obi ife Chineke n’ụzọ ahụ; hapụnụ ha, egbukwala ha, ebibikwala ebe obibi ndị mọnk ha. Unu ga-ahụkwa ụdị mmadụ ọzọ bụ ndị nke nzukọ Setan, ndị isi ha kpara isi n’elu; hụnụ na unu kewara okpokoro isi ha, unu enyela ha ebere ọbụla ruo mgbe ha ga-abụ ndị Mohammed ma ọ bụ kwụọ ụtụ isi.’”

> “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.

> “A naghị ekwu n’amụma ma ọ bụ n’akụkọ ihe mere eme na a kpọrọ iwu ndị ka nwee obi ebere n’ụzọ ziri ezi nke ukwuu dị ka e si rubere iwu obi ọjọọ ahụ isi; ma otu a ka e nyere ha iwu. Ma ihe ndị bu ụzọ bụ naanị ntụziaka ndị Gibbon dere ka e nyere site n’aka Abubekr nye ndị isi ndị ọrụ ha bụ inye iwu niile nye ndị agha Saracen nile. Iwu ndị ahụ kwekọrọ n’ụzọ zuru ezu na amụma ahụ, dịka a ga-asị na caliph ahụ n’onwe ya nọ na-eme ihe n’ịma nke ọma, nakwa n’irubere iwu ka elu karịa nke mmadụ na-anwụ anwụ isi ozugbo; ma n’ime omume ahụ n’onwe ya nke ịpụ ịga lụso okpukpe Jisọs ọgụ, na ịgbasa Mohammedanism n’ọnọdụ ya, o kwughachiri okwu ndị ahụ e buru amụma na Mkpughe nke Jisọs Kraịst na ọ ga-ekwu.”

> “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.

> “Akara Chineke N’Ihu Ha.—N’ihe ndị e kwuru banyere isi nke 7:1–3, anyị egosila na akara Chineke bụ Ụbọchị Izu Ike nke iwu nke anọ; ma akụkọ ihe mere eme ekwughị nkịtị banyere eziokwu ahụ na e nwewo ndị na-edebe ezi Ụbọchị Izu Ike n’ime oge nhazi a ugbu a nile. Ma ajụjụ ebilitela ebe a n’ime ọtụtụ mmadụ, sị, ònye bụ ndị ikom ahụ ndị n’oge a nwere akara Chineke n’ihu ha, ma ndị n’ihi ya ghọrọ ndị a napụrụ n’ime mmegbu ndị Mohammedan? Ka onye na-agụ ya cheta eziokwu ahụ, nke e kwurula mbụ, na e nwewo ụfọdụ n’ime oge nhazi a nile ndị nwere akara Chineke n’ihu ha, ma ọ bụ ndị nwere nghọta n’idebe ezi Ụbọchị Izu Ike; ma ka ha tụleekwa n’ihu na ihe amụma ahụ na-ekwupụta bụ na mwakpo nke ike ndị Turkey a na-ebibi ebibi adịghị edu megide ha, kama ọ bụ megide ìgwè ọzọ. N’ụzọ dị otu a, a na-ewepụ isiokwu a n’ihe isi ike ya nile; n’ihi na nke a bụ naanị ihe amụma ahụ n’eziokwu na-ekwupụta. Naanị otu ìgwè mmadụ ka a kpọrọ n’ile anya ozugbo n’ime akụkụ ederede ahụ; ya bụ, ndị ahụ na-enweghị akara Chineke n’ihu ha; a na-ebutekwa nchebe nke ndị nwere akara Chineke naanị site n’echiche a na-apụta n’enweghị ikwu ya kpọmkwem. N’ihi ya, anyị anaghị amụta site n’akụkọ ihe mere eme na onye ọ bụla n’ime ndị a tinyere aka n’ime ọdachi ọ bụla ndị Saracen wetara n’ahụ ihe ndị ha kpọrọ asị. E nyere ha ọrụ megide ìgwè mmadụ ọzọ. Ma mbibi nke ga-abịakwasị ìgwè mmadụ a adịghị etinye ya n’ịtụnyere ya na nchebe nke ndị ọzọ, kama naanị na nke mkpụrụ na ahịhịa ndụ nke ụwa; ya mere, Emerụkwala ahịhịa, osisi, ma ọ bụ ihe ọ bụla na-acha ndụ ndụ, kama naanị otu ìgwè mmadụ ụfọdụ. Ma n’ime mmezu ya, anyị nwere ihe nkiri dị ịtụnanya nke agha ndị na-awakpo na-ahapụ ihe ndị agha ndị dị otú ahụ na-ebibikarị, ya bụ, ihu na ihe okike nke ọdịdị ala; ma, n’ịgbaso ikike e nyere ha ime ihe ọjọọ megide ndị ahụ na-enweghị akara Chineke n’ihu ha, na-agbawaa okpokoro isi nke otu ìgwè ndị okwukwe nwere isi a kpụrụ ntutu ya n’elu, bụ ndị so n’ụlọ nzukọ Setan.”

> “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.

> “Ndị a, obi abụọ adịghị ya, bụ otu òtù ndị mọnk, ma ọ bụ nkewa ọzọ nke Chọọchị Roman Katọlik. Ọ bụ megide ndị a ka e duziri agha nke ndị Mohammedan. O yikwara anyị na e nwere adabara pụrụ iche, ma ọ bụrụ na ọ bụghị nzube kpọmkwem, n’ịkọwa ha dịka ndị na-enweghị akara nke Chineke n’egedege ihu ha; ebe ọ bụ na nke a bụ kpọmkwem chọọchị ahụ nke napụrụ iwu Chineke akara ya, site n’ịdọpụ ezi ụbọchị izu ike ahụ, ma wulite nke adịgboroja n’ọnọdụ ya. Anyị aghọtaghịkwa, ma site n’amụma ahụ ma ọ bụ site n’akụkọ ihe mere eme, na ndị ahụ Abubekr nyere ndị na-eso ya iwu ka ha ghara imetọ bụ ndị nwere akara nke Chineke, ma ọ bụ na ha bụ n’eziokwu ndị Chineke. Onye ndị ahụ bụ, na n’ihi gịnị ka e ji hapụ ha, akaebe ntakịrị Gibbon nyere anaghị eme ka anyị mara, anyị enweghịkwa ụzọ ọzọ isi mata ya; ma anyị nwere ihe kpatara ya nile iji kwere na ọ dịghị onye ọbụla n’ime ndị a nwere akara nke Chineke ka e metọrọ, ebe a tinyere ndị nke ọzọ, ndị n’ụzọ doro anya na ha enweghị ya, n’ọnụ mma agha; ya mere nkọwa nile nke amụma ahụ ezutewo nke ọma nke ukwuu.” 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 chịkọtara ndị na-eso Mohammed n’ime Otu Caliphate mgbe Mohammed nwụsịrị; ya mere, n’agbanyeghị na ha bụ mmadụ abụọ dị iche iche n’akụkọ ihe mere eme, mgbe a tụlere ha ọnụ, ha na-anọchi anya mmalite nke àmà Islam nke ahụhụ mbụ ahụ, ma onye akụkọ ihe mere eme nke na-akara akụkọ ihe mere eme nke ahụhụ mbụ ahụ bụ 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.

N’mmalite nke akụkọ ihe mere eme nke ahụhụ nke abụọ, Mohammed II meriri Constantinople n’afọ 1453. N’afọ 1449, a tọhapụrụ ndị mmụọ ozi anọ, ndị na-anọchi anya Islam. Mbido na njedebe nke ahụhụ nke mbụ, ka e ji Mohammed mara ha, nke mbụ na nke abụọ n’usoro ha. N’amụma, mbido na njedebe nke akụkọ ihe mere eme nke ahụhụ nke mbụ, na-ebu akara mbinye aka nke 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.

Mmalite nke ahụhụ nke abụọ gụnyere amụma oge banyere ndị mmụọ ozi anọ, ndị na-anọchi anya Islam, bụ́ ndị e mechara hapụ, ma emesịa gbochie ha na Ọgọst 11, 1840. Site n’oge ahụ ruo Ọktoba 22, 1844, e sere akara nke ịkpọchi otu narị puku iri anọ na anọ. Mmalite nke ahụhụ nke abụọ na-egosi ịhapụ Islam, ma njedebe ya na-akara igbochi Islam. Ma ahụhụ nke mbụ ma nke abụọ nwere akara amụma ziri ezi nke na-ejikọta mmalite ha na njedebe ha.

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.

A ghaghị ịtọ ahụhụ abụọ mbụ ahụ n’elu ibe ha, “ahịrị n’elu ahịrị,” ka e wee mata ahụhụ nke atọ. Otu n’ime njirimara amụma ndị akaebe abụọ mbụ nke Islam na-egosi bụ na ha na-anọchi anya oge pụrụ iche nke a na-akara mmalite na njedebe ya site n’akara Alpha na Omega. Ha nwekwara akara nke abụọ, n’ihi na mmalite nke ahụhụ mbụ na-egosi ịkàrà ndị nke Chineke, ma njedebe nke ahụhụ nke abụọ kwa na-egosikwa ịkàrà ndị nke Chineke.

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.

Ahụhụ nke atọ bịara mgbe Islam wakporo n’ụzọ mberede na nke a na-atụghị anya ya anụ ọhịa nke ụwa nke Mkpughe iri na atọ, si otú a bido oge nke ịkàrà akara. Ịkàrà akara nke puku mmadụ otu narị na iri anọ na anọ ga-agwụ na iwu ụbọchị Sọnde nke na-abịa n’oge na-adịghị anya, ma n’ịzaghachi ndapụ n’ezi ofufe ahụ, ndapụ n’ezi ofufe nke mba na-esochi mbibi nke mba. Dị ka e gosiri ya n’ụdị na Rome nke ndị ọgọ mmụọ na Rome nke papal, a na-emezu mbibi mba site n’ikpé opi nke Chineke. Ahụhụ atọ ahụ bụkwa opi. Islam nke ahụhụ nke atọ ga-akụkwa ọzọ n’ụzọ mberede na nke a na-atụghị anya ya na iwu ụbọchị Sọnde nke na-abịa n’oge na-adịghị anya na United States, mgbe oge nke ịkàrà akara nke puku mmadụ otu narị na iri anọ na anọ ga-agwụ. E gosila oge ahụ n’ụdị site n’oge mbido nke ahụhụ mbụ, nakwa site n’oge ngwụcha nke ahụhụ nke abụọ.

We will continue this study in the next article.

Anyị ga-aga n’ihu na ọmụmụ a n’isiokwu na-esote.

> 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.

> Sera hụrụ nwa Hega, onye Ijipt, mụtaraara Abraham, ka ọ na-akwa emo. N’ihi ya, ọ sịrị Abraham, Chụpụ nwanyị ohu a na nwa ya; n’ihi na nwa nwanyị ohu a agaghị eketa ihe nketa ya na nwa m, ya bụ, Aịzik. Okwu a wee wute Abraham nke ukwuu n’ihi nwa ya. Ma Chineke sịrị Abraham, Ekwela ka ọ bụrụ ihe na-ewute gị n’ihi nwata ahụ, na n’ihi nwanyị ohu gị; n’ihe niile Sera gwara gị, gee ntị n’olu ya; n’ihi na ọ bụ n’Aịzik ka a ga-akpọ mkpụrụ gị. Ma kwa nwa nwanyị ohu ahụ ka M ga-eme ka ọ bụrụ mba, n’ihi na ọ bụ mkpụrụ gị. Abraham wee bilie n’isi ụtụtụ, were achịcha na otu akpa mmiri, nye Hega ha, tụkwasị ya n’ubu, nye ya nwata ahụ, ma ziga ya ka ọ laa; o wee pụọ, na-awagharị n’ọzara Bia-sheba. Mmiri dị n’akpa ahụ wee gwụ, o wee tụfuo nwata ahụ n’okpuru otu n’ime ahịhịa nta ndị ahụ. O wee gaa, nọdụ ala n’ebe dị anya na-eche ya ihu, ihe dị ka otù ịtụ ụta; n’ihi na ọ sịrị, Ka m ghara ịhụ ọnwụ nwata ahụ. O wee nọdụ n’ebe ahụ na-eche ya ihu, welie olu ya, bee akwa. Chineke wee nụ olu nwata ahụ; mmụọ ozi nke Chineke wee si n’eluigwe kpọọ Hega, sị ya, Gịnị na-eme gị, Hega? atụla egwu; n’ihi na Chineke anụwo olu nwata ahụ n’ebe ọ nọ. Bilie, bulie nwata ahụ elu, jide ya n’aka gị; n’ihi na M ga-eme ya ka ọ bụrụ mba ukwu. Chineke wee meghee anya ya, o wee hụ otu olulu mmiri; o wee gaa, juputa akpa ahụ mmiri, nye nwata ahụ ka ọ ṅụọ. Chineke nọnyere nwata ahụ; o wee too, biri n’ọzara, wee bụrụ onye na-agba ụta. Jenesis 21:9–20.

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