Article

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

Kitab Daniel - Nomer Satus Sebelas

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

Mbabar Wigati Profetisipun Abubakar wonten ing Bilai Kawitan ing Kitab Wahyu

Author

Jeff Pippenger

Published

March 2, 2024

Formats

PDF
Word

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.

Ing sajarah kenabian babagan Bilai kang kapisan, pamimpin kang nerusaké Mohammed yaiku Abu Bakr Abdullah ibn Abi Quhafa, maratuwa lanang Mohammed. Kita bakal nyebut dhèwèké minangka Abubakar. Piyambakipun lan Mohammed kalorone kasebut ing patang ayat kang kapisan. Abubakar iku panguwasa Islam kang kapisan sawisé Mohammed, lan sajarah nyathet sawijining dhawuh kang diparingaké déning dhèwèké marang para prajurité, yaiku kang digambaraké ing ayat papat saka Wahyu pasal sanga. Dhawuh iku nggambaraké prosès panyegelan kang diwiwiti nalika rawuhipun bilai kang katelu, kang uga Trompet kapitu, kang uga rawuhipun malaékat kang katelu.

> 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.

> Lan malaékat kang kaping lima ngunèkaké kalasangkane, lan aku weruh ana lintang tiba saka swarga menyang bumi; lan marang dhèwèké kaparingaké kunci telaga tanpa dhasar. Lan dhèwèké mbukak telaga tanpa dhasar mau; banjur ana kumelun munggah saka telaga iku, kaya kumeluning pawon gedhé; lan srengéngé sarta hawané dadi peteng marga saka kumeluning telaga mau. Lan saka ing kumelun mau metu walang marang bumi; lan marang wong-wong mau kaparingaké kakuwatan, kaya kalajengking-kalajengking ing bumi duwé kakuwatan. Lan dipréntahaké marang wong-wong mau supaya aja ngrusak suketing bumi, utawa samubarang kang ijo, utawa wit apa waé; nanging mung wong-wong kang ora nduwèni meteréné Gusti Allah ana ing bathuké. Wahyu 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:

“Lintang” kang tumiba saka swarga iku yaiku Mohammed, kang miwiti palayanane ing taun 606. Mohammed diparingi sawijining “kunci” kanggo “mbukak” “sumur tanpa dhasar,” saéngga “kukus” ndadèkaké petengé “srengéngé lan hawa,” lan ngedalaké “walang” kang kaparingi “kuwaos” kaya kuwaosé “kalajengking.” Kunci iku yaiku sawijining peperangan militèr kang njalari ringkihé kakuwatan militèr bangsa Romawi, mangka banjur maringi dalan tumrap munggahé peperangan Islam. Sumur tanpa dhasar iku minangka pralambang Arabia, papan lairé Islam, lan kukus iku nggambaraké agama palsu Islam kang bakal sumebar ing salumahing bumi lan nguwasani wewengkon géografi kang padha, kang uga bakal kebak gerombolan walang kang nyaponi Afrika Lor, Éropah Kidul, lan Arabia. Walang iku minangka pralambang Islam, lan kuwaos sacara kenabian nggambaraké kakuwatan militèr. Kuwasané iku bakal kaya kalajengking, kang nyanthol kanthi ora dinyana-nyana. Uriah Smith ngandika:

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

> “Lintang sawiji tumiba saka swarga menyang bumi; lan marang dhèwèké kaparingaké kunci sumur tanpa dhasar.

> “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.’. ..

> “Nalika ratu Persia nimbang-nimbang kaajaiban seni lan kakuwasané, dhèwèké nampa sawijining layang saka warga Mekah kang ora misuwur, kang ngajak dhèwèké supaya ngakoni Mohammed minangka rasulé Allah. Panjaluk iku ditampik, lan layang iku disuwèk. ‘Mangkono iku,’ pangandikané nabi Arab mau, ‘Allah bakal nyuwèk karajan iku, lan nampik panyuwuné Chosroes.’ Dumunung ana ing tapel wates loro kakaisaran Wétan iki, Mohammed mirsani kanthi kabingahan kang kasimpen lumakuné karusakan silih-musnahaké; lan ing satengahing kamenangan Persia, dhèwèké wani medharaké ramalan, yèn sadurungé pirang-pirang taun lumaku, kamenangan bakal bali manèh marang panji-panji wong Rum. ‘Ing wektu nalika ramalan iki kasebut wis diandharaké, ora ana ramalan kang bisa luwih adoh saka kalakonané, awit rolas taun kapisan pamaréntahan Heraclius wis ngumumaké yèn bubaré kakaisaran wis saya cedhak.’...”

> “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 nelukaké panguwasan Rum [ing] Asia lan Afrika. Lan ‘kakaisaran Rum,’ ing jaman iku, ‘wis nyusut nganti mung tekan témbok-témbok Konstantinopel, bebarengan karo sésané Yunani, Italia, lan Afrika, sarta sawetara kutha pasisir, wiwit saka Tirus nganti Trebizond, ing pasisir Asia. Pengalaman nem taun pungkasane mbujuk sang ratu Persia supaya nyingkuraké panaklukan Konstantinopel, lan netepaké upeti taunan minangka tebusan kakaisaran Rum,—sewu talenta emas, sewu talenta salaka, sewu jubah sutra, sewu jaran, lan sewu prawan. Heraclius sarujuk marang syarat-syarat kang ngisin-isini iki. Nanging wektu lan kalonggaran kang dipikolehé kanggo nglumpukaké banda-banda iku saka kamlaratané Wétan, dipigunakaké kanthi sregep kanggo nyepakaké sawijining serangan kang kendel lan nekat.’”

> “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.

> “Sang ratu Persia ngremehaké wong Sarasen kang ora kawentar, lan ngece pawarta saka nabi palsu saka Mekah. Malah ambruké karajan Rum ora bakal mbukak lawang tumrap Mohammedanisme, utawa tumrap majuné para panyebar Sarasen kang nggawa gaman tumrap sawijining tipudaya, sanadyan sang raja Persia lan chagan bangsa Avar (panerus Attila) wus padha mbagekaké ing antarané dhéwé turahaning karajan-karajané para Caesar. Chosroes dhéwé tumiba. Karajan Persia lan Rum padha ngentèkaké kakuwatan siji lan sijiné. Lan sadurungé pedhang kapasrahaké menyang tangané nabi palsu iku, pedhang mau wis kasabet metu saka tangané wong-wong kang mesthiné bakal ngalang-alangi lampahé lan ngremuk kakuwatané.”

> “‘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.’

> “‘Wiwit jamané Scipio lan Hannibal, durung tau ana pakaryan kang luwih wani tinimbang kang kasil katindakaké déning Heraclius kanggo pambébasaning kakaisaran. Panjenengané ngrambah dalan kang kebak bebaya ngliwati Segara Ireng lan pagunungan Armenia, nembus tekan jantunging Persia, lan ndadèkaké wadyabala raja agung padha bali kanggo mbéla nagarané kang lagi kasiram getih.’”

> “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.’

> “Ing perang Nineveh, kang ditindakake kanthi sengit wiwit pajar nganti jam kaping sewelas, wolulikur panji-panji, kejaba kang bisa uga pecah utawa suwek, direbut saka bangsa Persia; pérangan kang paling gedhé saka wadya-balané disigar dadi remukan, lan para pamenang, ndhelikaké kapitunané dhéwé, nglampahi wengi ana ing paprangan. Kutha-kutha lan kraton-kraton Asyur kabukak sapisanan tumrap wong-wong Romawi.”

> “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.

> “Sang kaisar Romawi ora kaluwihan kakuwatan marga saka panaklukan-panakulukan kang wus dipikolehé; lan ing wektu kang padha, lan lumantar sarana kang padha uga, wis kacawisaké dalan kanggo wong Saracen kang cacahé akèh saka Arabia, kaya walang saka tlatah kang padha, kang sajroning lampahé nyebarake kapitadosan Mohammedan kang peteng lan nasaraké, banjur kanthi énggal nglimputi karajan Persia lan karajan Romawi.”

> “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.

> “Gambaran kang luwih jangkep ngenani kasunyatan iki ora bisa diarep-arep saliyané kang kaparingaké ana ing tembung-tembung panutuping bab saka Gibbon, saka ngendi pethikan-pethikan sadurungé dijupuk. ‘Sanadyan sawijining bala tentara kang menang wis kasusun ana ing sangisoré panji Heraclius, upaya kang ora lumrah iku katoné malah ngentekaké, dudu nglatih, kekuwatané. Nalika sang kaisar nggayuh kamenangan ana ing Konstantinopel utawa Yerusalem, sawijining kutha cilik kang ora kondhang ana ing tapel wates Siria dijarah déning wong-wong Saracen, lan wong-wong mau nyacah-nyacah sawetara prajurit kang maju kanggo maringi pitulungan marang kutha iku,—sawijining kadadéan kang lumrah lan sepele, saupama ora dadi pambukaning sawijining revolusi gedhé. Para rampog iki iku para rasul Mohammed; kawani sing kesurupan saka wong-wong mau wus metu saka ara-ara samun; lan ing wolung taun pungkasan pamaréntahané, Heraclius kelangan marang wong Arab propinsi-propinsi kang padha karo kang wus kasil direbuté bali saka tangan wong Persia.

> “‘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.’

> “‘Roh cidra lan semangat kang nggrantes, kang papan dununge ora ana ing swarga,’ wus dilolosake ana ing bumi. Telenging jurang tanpa dhasar iku mung mbutuhake sawiji kunci kanggo mbukak, lan kunci iku yaiku rubuhipun Chosroes. Panjenengane kanthi ngrèmèhake wus nyuwek layang saka sawijining warga Mekah kang ora kawentar. Nanging nalika saka ‘sumunar kamulyané’ panjenengane ambruk mlebu ing ‘menara pepeteng’ kang ora bisa ditembus déning mripat apa waé, asmane Chosroes dumadakan katutupan ing lalen ana ngarepé asmane Mohammed; lan rembulan sabit iku kaya-kaya mung ngenteni munggahe nganti lintang iku tiba. Chosroes, sawisé kalah babar-pisan lan kelangan karajané, dipatèni ing taun 628; lan taun 629 katandhani déning ‘panaklukan Arabia,’ lan ‘perang kapisan wong Mohammedan nglawan kakaisaran Rum.’ ‘Lan malaékat kaping lima muni kalasangka, lan aku weruh sawijining lintang tiba saka swarga menyang bumi; lan marang dhèwèké kaparingaké kunci telenging jurang tanpa dhasar. Lan dhèwèké mbukak telenging jurang tanpa dhasar.’ Panjenengane tiba menyang bumi. Nalika kakuwatan kakaisaran Rum wus entek, lan raja gedhé saka Wétan kapundhut pejah ana ing menara pepetengé, pangrampogan sawijining kutha cilik kang ora kawentar ana ing tapel wates Siria dadi ‘pambuka tumrap sawijining revolusi gedhé banget.’ ‘Para rampog iku para rasulé Mohammed, lan kawanié kang nggegirisi mau metu saka ara-ara samun.’”

> “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.

> “Jurang Tanpa Dhasar.—Tegesing istilah iki bisa dimangertèni saka basa Yunani, kang ditegesi ‘jero, tanpa dhasar, banget jeroné,’ lan bisa nunjuk marang papan apa waé kang gersang, sepi, lan ora kabudidayakaké. Istilah iki ditrapaké marang bumi ing kaanan asliné kang semrawut. Purw. 1:2. Ing tuladha iki, istilah mau kanthi trep bisa nunjuk marang ara-ara samun Arab kang ora kawruhan, saka tapel watese metu gerombolan Saracen kaya grumbulan walang. Lan rubuhipun Chosroes, ratu Persia, pancèn prayoga digambarake minangka kabukane jurang tanpa dhasar, amarga prakara iku nyawisake dalan tumrap para pandhèrèké Mohammed metu saka nagarané kang peteng lan ora misuwur, banjur nyebaraké piwulang-piwulangé kang nyasarake nganggo geni lan pedhang, nganti petengingé sumebar nutupi kabèh karajan Wétan.” 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.

Bebaya kapisan, yaiku slompret kalima, nandhani wiwitaning perang Islam nglawan Roma, lan uga nandhani sawijining peperangan antarané Roma lan Persia ing ngendi Roma menang, nanging kanthi mangkono Roma ngentekaké kakuwatan militèré nganti tekan tataran ora bisa nyegah munggahé kakuwatan Islam. Ciri-ciri kenabian saka bebaya kapisan lan bebaya kapindho nandhani ciri-ciri kenabian saka bebaya katelu, lan wigati banget kanggo ngakoni rong bebaya kang kapisan iku minangka pralambang sajarahé bebaya katelu, awit sajarah iku makili mangsa panyegelané satus patang puluh papat éwu, kang diwiwiti ing tanggal 11 September 2001. Sawisé sajarah kenabian kang dipralambangaké déning Mohammed ing telung ayat kapisan, ayat kapat ngenalaké Abubakar, pimpinan kapisan sawisé 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.

> Lan dhawuh diparingaké marang wong-wong mau, supaya aja ngrusak suket ing bumi, utawa tetuwuhan ijo apa waé, utawa wit apa waé; nanging mung wong-wong sing ing bathuké ora kagungan meterai Allah. Wahyu 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.

Préntahé Abubakar maringi piwulang marang para prajurit Islam supaya mbedakaké antarané rong golongan wong sing ngabekti kang ana ing wilayah Rum nalika semana. Golongan siji yaiku para Katulik, kang nduwèni sawatara tatanan kaagaman sing nyukur pérangan mburi sirahé (tonsur), lan nganut pangibadah dina Minggu. Golongan sijiné yaiku para sing netepi Sabat dina kapitu, lan Sabat iku meterainé Allah.

> “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:—

> “Sawisé sédaé Mohammed, dhèwèké banjur digantos ing panguwasa déning Abubekr, A.D. 632, kang, sanalika panguwasa lan pamaréntahané wis jejeg mantep, ngirim layang edaran marang suku-suku Arab, kang petikané kaya mangkéné:—

> “‘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.’

> “‘Nalika sira perang ing perang-perangé Pangéran, tumindaka kaya wong lanang sejati, tanpa mundur utawa mbléngokaké gegerira; nanging aja nganti kamenanganira kacinthak déning getihé para wanita lan bocah-bocah. Aja ngrusak wit kurma, lan aja ngobong pategalan gandum. Aja negesi wit-witan woh-wohan, lan aja gawé piala marang kéwan ternak, kajaba mung kang sira patèni kanggo pangan. Nalika sira gawé prajanjian utawa pasal apa waé, teguhana iku, lan dadia satuhu marang tembungira. Lan sajroning lakunira, sira bakal nemoni sawatara wong agama kang urip nyepi ana ing biara-biara, lan milih ngibadah marang Gusti Allah kanthi cara mangkono; tinggalna wong-wong iku, lan aja matèni wong-wong mau utawa ngrusak biara-biara mau. Lan sira uga bakal nemoni golongan liya, yaiku wong-wong kang klebu ing pasamuwaning Iblis, kang sirahé dicukur gundhul ing pucuké; temenana sira mbelah bathuké, lan aja paring pangapura marang wong-wong mau nganti padha mlebu dadi wong Muhammadiyah utawa mbayar upeti.’”

> “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.

> “Ing ramalan utawa ing sajarah ora kasebut manawa pepakon-pepakon sing luwih manusiawi iku ditindakake kanthi satiti kaya dhawuh sing galak mau; nanging mangkono iku pancen didhawuhake marang wong-wong mau. Lan apa sing kasebut sadurunge iku mung siji-sijiné parentah sing kacathet déning Gibbon minangka kang diparingaké déning Abubekr marang para pangareping sing kagungan kuwajiban kanggo nerbitaké parentah-parentah marang sakehing wadyabala Saracen. Parentah-parentah iku cocog pembedané karo ramalan mau, saolah-olah khalifah piyambak tumindak kanthi manut sing wis kawruhan, sarta kanthi ketaatan langsung marang pepakon sing luwih luhur tinimbang pepakoning manungsa kang fana; lan ing tumindaké piyambak nalika budhal perang nglawan agama Yesus, lan nyebaraké Mohammedanisme minangka gantiné, dheweke mbalèni tembung-tembung sing wis diramalaké ana ing Wahyu Yesus Kristus yèn dheweke bakal ngucapaké mangkono.

> “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.

> “Meteraine Gusti Allah ana ing Bathuke.—Ing katrangan ngenani pasal 7:1–3, kita wus nedahake manawa meterai Gusti Allah iku yaiku Sabat ing dhawuh kaping papat; lan sajarah ora meneng bab kasunyatan manawa ana wong-wong kang netepi Sabat kang sejati sajrone sakabehing jaman panyaluran sih-rahmat iki. Nanging pitakonan banjur tuwuh ing antarané akèh wong, yaiku sapa ta wong-wong iku kang ing wektu iku padha nduwèni meterai Gusti Allah ana ing bathuke, lan kanthi mangkono dadi kaluwaran saka panindhesané Mohammedan? Muga para pamaos ngèlingi kasunyatan, kang wis kasebut sadurungé, manawa sajrone kabèh jaman panyaluran iki ana wong-wong kang nduwèni meterai Gusti Allah ana ing bathuke, utawa padha dadi para pengetrap Sabat kang sejati kanthi pangerten; lan muga padha nggatekake luwih adoh manawa kang ditegakake déning ramalan iku yaiku yèn serangan-serangan saka kakuwatan Turki kang ngrusak iki ora ditujokake marang wong-wong mau, nanging marang golongan liyané. Mangkono prakara iki kabébasaké saka sakehing kasulitan; awit iki waé satemené kang ditegakake déning ramalan iku. Mung siji golongan wong kang kanthi langsung katon ana ing teks iki, yaiku wong-wong kang ora nduwèni meterai Gusti Allah ana ing bathuke; déné kaslametané wong-wong kang nduwèni meterai Gusti Allah mung kaandharaké kanthi implikasi. Mulané, kita ora nemu saka sajarah manawa ana siji waé saka wong-wong iki kang kacemplung ing samubarang bilai kang ditibakaké déning wong Saracen marang sasaran-sasaran sengité. Wong-wong Saracen iku diparingi amanat nglawan golongan wong liyané. Lan karusakan kang bakal tumiba marang golongan wong iki ora disandhingaké karo kaslametané wong liya, nanging mung karo kaslametané woh-wohan lan tetuwuhan ijo ing bumi; mangkono: Aja ngrusak suket, wit-witan, utawa samubarang kang ijo, nanging mung golongan wong tartamtu. Lan sajrone kaleksanané, kita ndeleng pemandhangan kang aneh, yaiku sawijining bala panyerbu ngéman marang barang-barang kang lumrahé dirusak déning bala-bala mangkono, yaiku lumahing lan asil-asiling alam; lan, manut idin kang diparingaké marang wong-wong mau supaya nglarani wong-wong kang ora nduwèni meterai Gusti Allah ana ing bathuke, padha mbacok ngremuk bathuké sawijining golongan agamawan kanthi makutha gundhul, kang kalebu ing pasamuwané Iblis.”

> “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.

> “Iki mesthi sawijining golongan rahib, utawa pérangan liya saka Gréja Katulik Roma. Marang wong-wong iki gamané wong Mohammedan diarahaké. Lan tumrap kita katon ana kacocogan kang mligi, manawa ora pancèn sawijining rancangan, nalika wong-wong mau diandharaké minangka wong-wong sing ora duwé segelé Allah ana ing bathuké; awit gréja iku dhéwé kang wis ngrampasi angger-anggeré Allah saka segelé, kanthi nyuwèk Sabat kang sejati, lan ngedegaké sing palsu ing panggonané. Lan kita uga ora mangertèni, apa saka ramalan utawa saka sajarah, manawa wong-wong sing dipréntah déning Abubekr marang para pandhèrèké supaya aja diganggu kuwi nduwèni segelé Allah, utawa kanthi perlu minangka umaté Allah. Sapa wong-wong mau, lan marga saka alesan apa wong-wong mau diluwari, paseksèné Gibbon kang winates ora mènèhi katrangan marang kita, lan kita ora duwé cara liya kanggo mangertèni; nanging kita duwé saben alesan kanggo pracaya manawa ora siji waé saka wong-wong iki sing nduwèni segelé Allah diganggu, déné golongan liyané, sing kanthi tegas pancèn ora nduwèni segel iku, dipatèni nganggo pedhang; lan kanthi mangkono rincian-rincian ramalan iku kacukupan banget kasembadan.” 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 ngukuhaké para pandhèrèké Mohammed dadi sawijining Khalifah sawisé séda-Né Mohammed, mula sanadyan kaloroné iku rong tokoh sajarah sing béda, manawa dipandheng bebarengan padha makili wiwitaning paseksi Islam saka bilai kapisan, lan tokoh sajarah kang nandhani sajarahing bilai kapisan iku ya 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.

Ing wiwitaning sajarah bilai kapindho, Mohammed II ngrebut Konstantinopel ing taun 1453. Ing taun 1449, malaékat papat, kang makili Islam, padha diluwari. Wiwitan lan pungkasaning bilai kapisan ditandhani déning sawijining Mohammed, yaiku sing kapisan lan sing kapindho miturut urutané. Miturut nubuatan, wiwitan lan pungkasaning sajarah bilai kapisan ngemot tandha tangané Alfa lan 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.

Wiwitaning bilai kapindho nyakup sawijining ramalan wektu ngenani papat malaékat, kang makili Islam kang nalika iku banjur dilolosaké, lan sawisé iku ditahan manèh ing tanggal 11 Agustus 1840. Wiwit nalika iku nganti tanggal 22 Oktober 1844, panyegelané wong satus patang puluh papat èwu dipratélakaké. Wiwitaning bilai kapindho nandhani dilolosaké Islam, lan pungkasané nandhani ditahané Islam. Bilai kapisan lan bilai kapindho kaloroné nduwèni panandha-panandha ramalan kang cetha lan persis, kang ngiket wiwitané karo pungkasané.

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.

Loro bilai kang kapisan kudu ditumpangake siji marang sijiné, “baris ing dhuwur baris,” supaya bilai kang katelu bisa diidhèntifikasi. Salah siji saka ciri-ciri kenabian kang diidhèntifikasi déning loro saksi kapisan saka Islam yaiku yèn wong-wong mau nggambaraké sawijining période wektu tartamtu kang nandhani wiwitan lan pungkasan kanthi pratandha Alpha lan Omega. Wong-wong mau uga nduwèni pratandha sekunder, awit wiwitan bilai kang kapisan ngidhèntifikasi panyegelan umat Allah, lan pungkasan bilai kang kapindho uga ngidhèntifikasi panyegelan umat Allah.

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.

Bilai kaping telu dumugi nalika Islam kanthi dadakan lan tanpa dikajeng-ajeng nyerang kewan bumi ing Wahyu telulas, saéngga miwiti mangsa panyegelan. Panyegelan wong satus patang puluh papat ewu rampung nalika hukum Minggu sing bakal enggal teka, lan minangka wangsulan marang murtad punika, murtad nasional katut déning karusakan nasional. Kados dene dipratandhakaké ing Roma kapir lan Roma kapapal, karusakan nasional katindakaké lumantar paukuman slomprèting Allah. Telung bilai punika ugi slomprèt. Islam saka bilai kaping telu badhé nyerang malih kanthi dadakan lan tanpa dikajeng-ajeng ing wektu hukum Minggu ing Amerika Sarékat sing bakal enggal teka, nalika mangsa panyegelan wong satus patang puluh papat ewu rampung. Mangsa punika sampun dipratandhakaké déning mangsa wiwitaning bilai kapisan, lan ugi déning mangsa pungkasaning bilai kapindho.

We will continue this study in the next article.

Kita badhé nerusaké panaliten punika ing artikel salajengipun.

> 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.

> Lan Sara mirsa putrané Hagar, wong Mesir iku, kang dilairaké marang Abraham, lagi ngécé. Mulané Sara ngandika marang Abraham, “Usirana abdi wadon iki lan anaké; awit anaké abdi wadon iki ora bakal dadi ahli waris bebarengan karo anakku, yaiku Iskak.” Lan prakara iku banget nglarani ing paningalé Abraham, marga saka anaké. Nanging Gusti Allah ngandika marang Abraham, “Aja nganti prakara iku nglarani ing paningalmu marga saka bocah iku lan marga saka abdi wadonmu; ing samubarang kabèh kang wis diucapaké Sara marang kowé, rungokna swarané; awit lumantar Iskak turunmu bakal kasebut. Lan anaké abdi wadon iku uga bakal Dakdadèkaké sawijining bangsa, amarga dhèwèké iku turunmu.” Banjur Abraham tangi ésuk-ésuk, njupuk roti lan sakantong banyu, banjur diparingaké marang Hagar, ditumpangaké ing pundhaké, bebarengan karo bocah iku, lan Hagar diutus lunga; mulané Hagar mangkat lan kesasar ana ing ara-ara samun ing Bersyeba. Bareng banyuné entèk saka kantong iku, bocah mau banjur disèlèhaké ing sangisoré salah siji grumbul. Hagar banjur lunga lan lungguh ana ing ngarepé, adoh rada adoh, kira-kira sapapanahan; awit dhèwèké kandha, “Aja nganti aku weruh patiné bocah iki.” Mulané dhèwèké lungguh ana ing ngarepé, banjur nguwuh swarané lan nangis. Lan Gusti Allah miyarsakaké swarané bocah iku; banjur malaékaté Gusti Allah nimbali Hagar saka swarga lan ngandika marang dhèwèké, “Apa kang nandhang kowé, Hagar? Aja wedi; awit Gusti Allah wis miyarsakaké swarané bocah iku ana ing panggonané. Tangia, angkaten bocah iku lan cekelen nganggo tanganmu; awit dhèwèké bakal Dakdadèkaké bangsa kang gedhé.” Banjur Gusti Allah mbikak mripaté, lan dhèwèké weruh sumur banyu; banjur lunga, ngisi kantong iku nganggo banyu, lan maringi bocah iku ngombé. Lan Gusti Allah nunggil karo bocah iku; banjur dhèwèké saya gedhé, manggon ana ing ara-ara samun, lan dadi sawijining pamanah. Purwaning Dumadi 21:9–20.

Back to Articles