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

Buk pa Daniel - Namba mia acel ki apar acel

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

Yabo rwate me janabi pa Abubakar i cwinyo ma acel pa Revelation

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.

I gin mukato me porofeti pa Woe me acel, lating tic ma onongo obedo inyima pa Mohammed obedo Abu Bakr Abdullah ibn Abi Quhafa, tata pa dako pa Mohammed. Wan wabicako miyo nyingne Abubakar. Gityeko loko nyinggi i ves 1-4 me acaki. Abubakar obedo rwot me Islam me acel inyima Mohammed, ci gin mukato gicoyo cik ma omiyo bot jolweny pa en, ma ki nyutu i ves 4 me Kitabu me Nying Woko chapta 9. Cik en nyutu yore me sealing ma ocake ka bino pa Woe me 3, ma bene obedo Trumpet me 7, ma bene obedo bino pa Malaika me 3.

> 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.

> Malaika ma abicel ocamo turupet, ki aneno lagam acel obubu ki i polo oko i piny; ki miyi iye lagil pa bur ma pe tye boti. En oyabo bur ma pe tye boti; ki cwercwer one ki i bur, macalo cwercwer pa laba madit; ki ceng ki yie obedo maboc pi cwercwer pa bur. Ki ki i cwercwer oaa lokost i piny; ki gimiyo gi twero, macalo twero ma olal me piny tye kwede. Ki kimiyo gi cik ni pe gibed gicako peko i omwong me piny, onyo gin mo matye cwer, onyo yat mo; ento keken dano ma pe tye ki lacim pa Lubanga i wi me anyimgi. Revelation 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:

“Star” ma obuto ki i polo en ne Mohammed, ma ocako tici pa lanen i mwaka 606. Kimiyo ne “key” pi “open” “bottomless pit,” ma omiyo “smoke” ogwiro “sun and the air,” ki okelo “locusts” ma kimiyo gi “power” calo twero pa “scorpions.” “Key” en ne lweny me cing ma ocweyo twero me lweny pa Roma obed orumu, ci omiyo lweny pa Islam ocako dwogo malo. “Bottomless pit” obedo alama pa Arabia, kabedo ma Islam ocake kede, ki “smoke” onongo tye ka nyuto dini mape ada pa Islam ma obino loyo wot i piny weng ki bedo ka cano kabedo acel acel ma opongo ki “locusts” mapol ma gidiro wot i Africa me tung maleng, i Europe me tung macek, kadong i Arabia. “Locusts” obedo alama pa Islam, ki “power” i lok me porofeti nyuto twero me lweny. Twero gi onongo bedo calo pa “scorpions,” ma gikego matwal pe ki gen. Uriah Smith owaco ni:

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

> Lacam obutho ki bot polo i piny; kimiyo ne lagam pa rupe ma pe tye piny.

> “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.’. ..

> Kun Rwot pa Persia obedo ka paro i tim me lamal pa kit tic pa iye ki teko pa iye, oyudo baruwa ma owuoke bot dano ma pe ngol i Mecca, ma kwayo ne me yee ni Mohammed obedo laco me kwena pa Lubanga. O kwero kwayo ne, ki okayo baruwa ne. ‘En kamano,’ owaco lanen me Arabia, ‘Lubanga bialo lobo me rwot, ki bikwero kwayo pa Chosroes.’ Ka obedo i boko pa pinye aryo me East, Mohammed oneno kwede cwiny ma ber i mung wot anyim pa balo gi keken; ki i tung me loyo pa Persia, ocwalo ororo ni, mapwod pe higi mapol otwolo, loyo obi dwogo dok i bot bendera pa jo Roma. ‘I cawa ma waco ni ororo man ocwalo, pe tye ororo mo ma onongo piri kwede ki timone, pien higi acel abicel me Heraclius ocimo ni poto pa lobo madongo obino macego.’

> “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 oloyo lobo me Roma ma i Asia ki i Africa. Kande, ‘lwak pa Roma,’ i cawa meno, ne odong keken i goc me Constantinople, kede matwal ma odongo pa Greece, Italy, ki Africa, ki paco manok ma i te me wang pi, kobot Tyre nyaka Trebizond, i te me wang pi pa Asia. Tem me higni abicel ne okwanyo cwiny pa ruoth pa Persia me weyo temo me loyo Constantinople, ki me ciko cok me higni pa bolo me kwanyo woko ‘lwak pa Roma’: alufu acel me talent me gold, alufu acel me talent me silver, alufu acel me gite me silk, alufu acel me faras, ki alufu acel me bikira. Heraclius oywako cik ma pe ki dwong magi. Ento cawa ki kabedo ma onongo o nongo me kobo mwoc magi ki i ducu me tung pa anyim, otiyo matek kwede i yiko cogo ma cwiny dwong ki ma peko madwong.

> “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.

> Rwot pa Persia oyeko Saracen ma pe ngene, ci oyubu lok pa lami-nyutu me Mecca ma pe adaa. Ento ka bene piko dul pa Roma, pe onwongo yabo wang-ot pi dini me Mohammed, onyo pi mede me tuke pa jo Saraceni ma gu yubu lok ma pe adaa ki tong, kadi bed ni rwot pa Persia ki chagan pa Avar (lawi pa Attila) guboko i kin gi aryo twol me dul pa Caesar. Chosroes kene opoto woko. Dul pa Persia ki pa Roma gucoko tere pa kicel woko. Ci, kane pud pe gityeko keto tong i cing pa lami-nyutu ma pe adaa, gikweyo woko tong i cing pa jo ma onwongo bin gengo tuke ne ki yweyo teko ne woko.

> “‘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.’

> Cakwe cawa pa Scipio ki Hannibal, pe tye tic ma goro madit ma kimito loyo tic ma Heraclius otyeko otimo pi waraga pa lwak. Oyenyo wot mamego ma goro madit kud i Black Sea ki i got pa Armenia, odonyo i cwinya pa Persia, ki owaco jo me lweny pa Rwot madit me dwogo pi gwoko piny pa-gi ma tye kolo remo.

> “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.’

> I lweny pa Nineveh, ma ne gi lwenyo matek cako ki okinyi nyutu i cawa apar acel, bendera 28, kacel ki magi ma romo bedo opoto, ne gikawo bot jo Persia; mapol me lwak me lwenygi ne gigolo i kite kite, ki gi ma oloyo, kacce gabo balgi kene, gibedo otum i campo me lweny. Gang ki ot pa rwot me Assyria ne giyab pi kare me acel bot jo Roma.

> “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.

> Rwot madit pa Roma pe onongo ogonyo ki loyo lweny ma otyeko; i kare acel keken, ki kede yo acel man, yoo onongo oyabe pi dul mapol pa Saracen ma aa ki Arabia, calo alang ma aa ki kabedo acel, ma kun giceto i yoregi gipaka yore me yie pa Mohammed ma obur ki ma timo bwola, cik giopongo lwake aryo, Persia ki Roma.

> “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.

> Pe romo mito yaro ma opong maber pi gin man maloyo eni ma kicweyo i lok me agiki pa pot-buk pa Gibbon, ma iye onongo kikwanyo lulwongo ma kicwalo anyim. ‘Ka obedo ni lwak ma omer onongo kiketo labongo cal pa Heraclius, tice ma pe ki kit pa piny nen calo onongo ogoyo piny teko mamegi, pe calo omedo yubo tek mamegi. Pien rwot madito onongo omero i Constantinople onyo i Jerusalem, ot pa lobo ma pe ngene mo i rwate me Syria onongo kigiweko ki jo Saracen, ki gichogo i cing-cing jo lweny mo ma cako ceto me konyone,—gin matime ma nono ki ma pe ngene, ka pe onongo obedo kac me cako pa lok piny madit. Jo gweyo man gi obedo apwostol pa Mohammed; kica mamegi ma lalar o aa ki catu; ci i mwaka aboro ma agiki pa rwotone, Heraclius onongo ogolo i lwete pa jo Arab kabedo acel acel ma en onongo okwanyo woko ki jo Persian.’

> “‘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.’

> ‘Tipu pa bwola kede kwiri me cwiny, ma kabedo ne pe tye i polo,’ ogweyo woko i piny. Luri ma pe tye but ne mito ligang keken me yabo ne, ki ligang eno obedo agola pa Chosroes. En oyaro coc pa dano ma pe ngene pa Mecca ki yeyi matek. Ento ka ki ‘laco me kitwero ma ocoyo maber’ oburo i ‘buru me dic’ ma wang mo pe twero pweyo, nying Chosroes otum ocako gwen woko i anyim nying Mohammed; ci ‘dwe ma okene’ nen calo tye ka kuro cweyo nyaka lacim obul. Chosroes, inge bene ka otyeko obalo woko weng ki ogolo ruro ne weng, ogero woko i higni 628; ci higni 629 kicano ki ‘meko Arabia,’ ki ‘lweny me acaki pa jo pa Mohammed i tung ruro pa Roma.’ ‘Ki malak pa abicel okwee, ci aneno lacim oceto ki i polo odok i piny; ci ki miyo ne ligang pa luri ma pe tye but. Ci oyab luri ma pe tye but.’ Obolo i piny. Ka twero pa ruro pa Roma otyeko lami woko, ki ladit madit pa anyim otye otho i buru ne me dic, kwalo kwo me kabedo ma pe ngene i lit pa Syria obedo ‘acaki pa lok me yubu madit.’ ‘Jokwako kwo ne gi obedo lapostol pa Mohammed, ki tek me lweny ma gicakore ki kic obino ki i lobo ma pe tye pi.’

> “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.

> Bur ma pe tye piny.- Me ngeyo nying man romo kikan ki i leb Greek, ma giloro ni ‘maduny, pe tye piny, lamal’; kede romo loke bot kabedo mo keken ma opoto, ma cane, kede ma pe ki curo. Gicwako ne bot piny i kitne me con me kicakacala. Gen.1:2. I gin man, romo kwede ber loke bot opoto ma pe ngene me deret pa Arabia, ki i kome ne obino woko jama mapol pa Saracen calo cok me kecel. Kede bol woko pa Chosroes, Rwot pa Persia, romo kwede ber nyutu ne calo yabo pa bur ma pe tye piny, nikech ne ogero yoo pi jo malubo Mohammed me bino woko ki i lobo-gi ma ocok ma pe ngene, kede me yaro pwonye-gi ma goba ki mac ki okwi, nyo gi keto otum-gi i kom lobo ducu me anyim. 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.

Bal madit ma acel, ma en opuk ma abic, nyutu acaki me lweny pa Islam ikom Ruma; kede nyutu lweny i bot Ruma ki Pesia ma Ruma ogoyo, ento i timo mano, Ruma orwate teko pa lweny ne i tol ma pe onongo twero gengo dongo pa teko me Islam. Kit porofetik pa bal madit ma acel ki pa bal madit ma aryo ginyutu kit porofetik pa bal madit ma adek, kede obedo marwate me neno bal aryo ma acaki calo alama pa lok me bal ma adek, pien lok en nyutu kare me goyo kodo pa 144,000, ma ocako i Seputemba 11, 2001. Inyim lok porofetik ma kityeko nyutu ki Muhammad i vesi adek me acaki, vesi angwen nyutu Abubakar, ladit ma acel inyim Muhammad.

> 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.

> Kigicweyo cik botgi ni pe gibal yub me piny, onyo gin mo ma tye olwici, onyo yath; ento keken dano ma pe tye ki kite pa Lubanga i wii-gi. Revelation 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.

Cik pa Abubakar ne owaco jo laker pa Islam ni myero giyero ikom kit aryo me jo me pako ma ne tye i lobo pa Rom i kare meno. Kit acel ne jo Katoliki, ma gi tye ki dul me dini mogo ma gikwanyo piny me wi gi (tonsure), kede gi rwate pak pa Sande. Kit mukene ne jo me gwoko Sabat me ceng abiro, ci Sabat en cal pa Lubanga.

> “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:—

> Bang’o tho pa Mohammed, i A.D. 632 Abubekr omako kom me cing; ma, ka otyeko oketo twero ne maber ki kit me lalo piny, ocwalo barua me ducu bot dul jo Arabia weng, ki iye goc ma kigolo iye tye magi:-

> “‘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.’

> Ka wunu lwenyo lweny pa Rwot, bed wunu cwiny matek calo ludito, pe wunu cul i dyere; ento pe mii loyo mamegi opogo ki rem pa ladako ki lutino. Pe wunu cweyo yat me coc, onyo wunu mii atura i papo me kal. Pe wunu cweyo yat me me chiemo, onyo tim marac i dyang; keken gi ma wunu diyo me chiemo. Ka wunu keto cikke onyo gin me cik, bed wunu i ne, ki obed calo lok ma wunu owaco. Ka wunu tye ka woto, wunu bin nongo jo me lamo mogo ma gibedo pire keken i ot me monasteri, ki gi kwayo i cwiny me tic bot Lubanga ka en aye yo ma gi yero; wegi keken, pe wunu mii gi tho, onyo wunu obalo otgi me monasteri. Kadok, wunu bin nongo jo mapat mamoko ma bot sinagoga pa Saitan, ma gi oko wi gi; mii wunu paco lageng me wi gi, pe wunu mii gi kica, nyaka gi dok obed jo Muhammadi onyo gi mii cok.

> “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.

> Pe kiwaco i lok me nyutu onyo i koko me kit ma con ni cik ma ber ki cwiny gikwanyo gi ki matir maber calo cik ma ruc ma goro; ento kamano keken aye kiwaco botgi. Kede, gin ma onongo tye anyim magi keken aye cik ma Gibbon oketo i coc, calo ma Abubekr omiyo bot rwodi ma larom pa gi ne obedo me waco cik bot dul weng pa lweny pa jo Saracen. Cik magi tye ki yaro acel kede lok me nyutu, macalo ni caliph en keken onongo tye ka timo i ngec kede, ka ngolo cik ki winyo ma twol bot cik madit maloyo pa dano ma tyen tho; kede, i kit keken me ceto lweny ikom dini pa Yesu, ka yubo din pa Mohammed me bedone i kabedo pa dini pa Yesu, ocoyo dok owaco lok ma ki nyutu con i Lok me Nyutu pa Yesu Kiristo ni obiwaco.

> “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.

> Alama pa Lubanga i wii me anyimgi.—I lok ma wa owaco ikom 7:1-3, wa orwate ni alama pa Lubanga obedo Sabat pa cik ma angwen; ki gin me con pe gum atera ikom ngene ni, i kare me yub ma tye kombedi, tye jo ma gikwoko Sabat ma atir weng. Ento lapeny ma obedo kono bot jo mapol en aye: gin angeyo ngat mane i kare man tye ki alama pa Lubanga i wii me anyimgi, ki pi mano gityeko cako pe gubedo i kwer me Muhammadan? Ngat ma kwano obed ka paro matut gin acel ma wa dong walwongo iye: ni i kare ma tye kombedi weng tye jo ma tye ki alama pa Lubanga i wii me anyimgi, onyo jo me ngec ma gikwoko Sabat ma atir; ki bed ka ginen bene ni gin ma lok me porofeti tito en aye ni yubu me twero pa Turuk ma okwanyo piny pe gicwako botgi, ento gicwako bot dul mukene. Kit ma gin man tye kwede dong pe obedo peko; pien man keken aye gin ma lok me porofeti tito atir. Coc man cimo but dul acel keken i neno: jo ma pe tye ki alama pa Lubanga i wii me anyimgi; ki gwoko kwo pa jo ma tye ki alama pa Lubanga kimiyo wa ngec kwede kende kombedi, pi dwoko lok, pe ki cimo gi maber i nying. Kabedo maromo, pe wa kwano ki con ni ngat keken ikomgi obedo i bal mo keken ma Saraceni gicwako bot jo ma gitwero. Gi kiweyo gi tic bot dul mukene me ngat. Ki gonyo ma myero obi bot dul man pe kimiyo kwede yubo bot gwoko kwo pa jo mukene, ento kimiyo yubo but pur me yik ki gin mo macol me piny; calo, pe i muyi dogo, yom, onyo gin mo keken ma macol, ento keken dul acel me jo. Ka lok man otyeko time, wan neno gin ma kore tek: dul me jo lweny ma yubo piny giyweko gin ma jo lweny calo magi dong gubedo kwanyo—wi piny ki yub pa piny—ci, ka gikiweko gi twero me muyi jo ma pe tye ki alama pa Lubanga i wii me anyimgi, gicwer wii pa dul me jo dini ma gicwe wii me malo, ma obedo pa Sinagogi pa Setani.

> “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.

> Gin eni, atir atir, obedo dul acel me jomoni, onyo dul mukene i Kanisa Katolika pa Roma. Jo Musilmi gicwalo lweny botgi. Kadok wa nen ni tye rwate ma keken, ka pe obedo tam ma kikwayo, i yubu-gi calo joma pe tye ki maki pa Lubanga i wi-gi; pien en aye kanisa man keken ma okawo woko maki pa cik pa Lubanga, kun oyweyo woko Sabat ma ada, ka oketo en ma pe ada i kabedo pa en. En aye, pe wa gene, ki i poropheti onyo i gin ma con otime, ni joma Abubekr owayo bot lub-gi ni pe gicako me balo gi, ne tye ki maki pa Lubanga, onyo ni pire keken ne gi obedo jo pa Lubanga. Ngat mane gi obedo, ki pingo ma omiyo gi oyeko woko, lagam ma Gibbon ocwalo ma piny-piny pe omwone wa; ki wa pe tye ki yoo mukene me ngeyo; ento wa geno ki cwiny opong ni pe ngat keken ikin jone ma tye ki maki pa Lubanga gibalogi, ka dul mukene, ma atir atir pe gi tye kwede, gityeko giyiko gi i tong; kadong kamano, lok me poropheti ma kicimo kiketo opong maber. 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 oyange jo ma luwo Mohammed, odoko gi acel i Kalifaate ipiny tho pa Mohammed; ento, ka ber bene gin ngat aryo mapat i lok me mukato, ka keken gi nyutu cako me testimoni pa Islam me pire tek ma acel, kede ngat me mukato ma nyutu lok me mukato pa pire tek ma acel en aye 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.

I acaki pa gin matime pa Uh we mar aryo, Mohammed mar Aryo ogamo Constantinople i 1453. I 1449, laka angwen ma nyutu Islam kikwanyo gi ki twot woko. Acaki ki agiki pa Uh we mokwongo kimake ki Mohammed: acaki kimake ki Mohammed Mokwongo; agiki kimake ki Mohammed mar Aryo. I poro, acaki ki agiki pa gin matime pa Uh we mokwongo tye ki rwedo me Alpha ki 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.

Kacako pa keth aryo tye ki kwena me kare pa malaika angwen, ma cwalo calo Islam, ma ki golo gi woko, ci i Agost 11, 1840 gi kigengo. Kacel ki kare en nyo i Okitoba 22, 1844, tic me keto kido pa 144,000 kinyutu. Kacako pa keth aryo nyutu golo woko pa Islam, ento tyeko ne nyutu gengo pa Islam. Keth me acel ki keth me aryo tye ki aloka me kwena ma maber tutwal ma okube kare me cako gi kare me tyeko.

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.

Kwer me acel ki kwer me aryo myero kiketo gi i kom gi, “rek i kom rek,” me nyutu kwer me adek. Kit acel me jonabi ma kinongo kwede ki lajogi aryo, me acel ki me aryo, pa Islam en ni gi nyutu cawa me kare ma pire tek ma nyutu cako ki giko, ki lacar me “Alpha ki Omega.” Gi bene tye ki lacar me aryo; pien cako me kwer me acel nyutu keto lacar i jo pa Lubanga, ki giko me kwer me aryo, bene nyutu keto lacar i jo pa Lubanga.

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.

Woe ma adek obino ka Islam oketo lweny ka lacen ki pe ki geno ikom nyama me piny ma i Revelation 13, kany omiyo cako kare me keto alama. Keto alama pa 144,000 obot ka cik me Sande ma bino ki lacen, eyo i dwoko pa dogyowoko yie meno, dogyowoko yie me piny oyub bene ki goro pa piny. Macalo kit ma kityeko miyo calo bot pagan Rome ki papal Rome, goro pa piny otim kede lam pa Lubanga me opok. Woe adek bene gin opok adek. Islam me Woe ma adek bi goyo ka lacen ki pe ki geno doki i cik me Sande ma bino ki lacen i United States, ka kare me keto alama pa 144,000 obot. Kare meno kityeko miyo obedo calo kare me cako pa Woe ma acel, kacel ki kare me agiki pa Woe ma aryo.

We will continue this study in the next article.

Wa bino mede ki pwonye man i coc ma anyim.

> 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.

> Sara oneno wu pa Hagar ma pa Misri, ma onywongo bot Abramah, ka ogamo; omiyo owaco bot Abramah ni, ‘Iyubu nyako lacer man ki wu pa iye; pien wu pa nyako lacer man pe bi bedo kacel ki wu na—Isaka.’ Gin man odugu maber i wang Abramah pien i kom wu pa iye. Ento Lubanga owaco bot Abramah ni, ‘Pe obed marac i cing mamegi i kom lawi, kede i kom nyako lacer mamegi; i gin weng ma Sara owaco bot in, winy dwon ne; pien i Isaka ki bikwanyo lubbe mamegi. Kede i wu pa nyako lacer anabi timo pire oganda, pien obedo lubbe mamegi.’ Abramah ocungi i ceng ma matut, okelo mukate ki cal me pii, omiyo Hagar, oketo i tinge ne, kede lawi, oneyo ne; en odonyo, owoto i lobo arum pa Beersheba. Pii ma i cal opong pe, omiyo ocwalo lawi piny i wang yec matidi acel. En odonyo, obed piny i tung pa ne i yamo madito, macalo yamo me cweyo nyut; pien owaco ni, ‘Pe amito neno tho pa lawi.’ En obedo piny i tung ne, oyaro dwon ne, ocweo. Lubanga owinyo dwon pa lawi; malak pa Lubanga okwaco bot Hagar ki i polo, owaco bot en ni, ‘Itye kwene, Hagar? Pe ilwor; pien Lubanga owinyo dwon pa lawi kama tye kany. Cung, yaro lawi malo, kengi ki lwete mamegi; pien anabi timo pire oganda madwong’.’ Lubanga oyab wang ne, oneno wii pii; odonyo, opongo cal ki pii, omiyo lawi pii me mino. Lubanga tye ki lawi; odongo, obedo i lobo arum, dok obedo lanyut.

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