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

Ekitabo kya Danyeri - Ennamba Kikumi mu kkumi n'emu

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

Okubikkula amakulu ag’obunnabbi aga Abubakar mu ziriyo esooka ey’Okubikkulirwa

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.

Mu byafaayo eby’obunnabbi eby’Akabi akasooka, omukulembeze eyaddirira Mohammed yali Abu Bakr Abdullah ibn Abi Quhafa, kitammwe w’omukyala wa Mohammed. Tujja okumuyita Abubakar. Y’omu ne Mohammed bombi bajjukirwa mu bitundu ennya ebisooka. Abubakar ye yali omufuzi w’Obusiraamu asooka oluvannyuma lwa Mohammed, era ebyafaayo biyogerako ku kiragiro kye yawa basirikale be, ekirabikibwa mu kitundu eky’okuna mu Ssuula ey’omwenda ey’Okubikkulirwa. Ekiragiro ekyo kiraga enteekateeka ey’okuteekako akabonero, eyatandika ng’Akabi akasatu kaatuuka, era nga ye Nnanga ey’omusanvu, era nga n’okutuuka kwa Malayika ow’okusatu.

> 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.

> Ne malayika ow’okutaano n’avuga ekkondeere, nange ne ndaba emmunyeenye ng’egwa okuva mu ggulu okutuuka ku nsi; era ne muweebwa ekisumuluzo ky’ekinnya ekitalina nkomerero. N’aggulawo ekinnya ekitalina nkomerero; ne muvaamu omukka okuva mu kinnya, ng’omukka gw’ekyoto ekinene ennyo; ne enjuba n’empewo ne bifuuka kizikiza olw’omukka ogw’ekinnya. Ne mu mukka ne muvaamu ennzige ku nsi; era ne ziweebwa obuyinza, nga nge z’ensi bwe ziba n’obuyinza. Ne zaalagirwa obutalumya nnyasi y’ensi, newankubadde kintu kyonna eky’ekyenvu, newankubadde muti gwonna; wabula abantu bokka abataliiko akabonero ka Katonda ku mitwe gyabwe. Okubikkulirwa 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:

“Emmunyeenye” eyagwa okuva mu ggulu yali Mohammed, eyatandika obuweereza bwe mu mwaka gwa 606. Mohammed yaweebwa “ekisumuluzo” eky’okuggulawo “ekinnya ekitaliiko wansi”; ne bwe kyaggulibwa, “omukka” ne guzikiriza “enjuba n’empewo,” era ne mu kyo ne muvayo “enzige” ezawebwa “amaanyi” nga amaanyi g’ “ensejere.” Ekisumuluzo kyali olutalo olw’amagye olwaleta obunafu mu maanyi g’amagye g’Abalooma, bwe kityo ne kikkiriza okuyimuka kw’entalo z’Obusiraamu. “Ekinnya ekitaliiko wansi” kye kimenyetso kya Alabiya, awazaalirwa Obusiraamu; ate “omukka” gwayimirira eddiini ey’obulimba ey’Obusiraamu eyandisasaanyiziddwa mu nsi yonna era ne yetwalira ebifo bye bimu eby’obutundu bw’ensi ebyanditikkirwa obubinja bw’ “enzige” eby’okusomoka mu Bukiikakkono bwa Afirika, Amaserengeta ga Yulopa ne Alabiya. “Enzige” kye kimenyetso ky’Obusiraamu, era “amaanyi” mu bubaka bw’obunnabbi galaga amaanyi g’amagye. Amaanyi gaabwe galiba ng’ag’ensejere, ezikuba nga tebasuubirwa. Uriah Smith agamba nti:

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

> Emmunyeenye yagwa okuva mu ggulu eri ensi; ne muweebwa ekisumuluzo ky’ekinnya ekitakkirwamu.

> “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.’. ..

> Bwe yali Kabaka w'Abaperusi ng'alowooza ku byewuunyo eby'obukugu bwe n'amaanyi ge, yafuna ebbaluwa okuva eri omutuuze atamanyikiddwa ow'e Makka, ng'amuyita amanye Mohammed nti omutume wa Katonda. N'agaana okukkiriza okusaba okwo, n'ayuza ebbaluwa. 'Bwe kityo,' nnabbi Omwarabu n'agamba, 'Katonda bw'anaayuzanga obwakabaka, era anaagaana obwegayirizi bwa Chosroes.' Ng'ali ku nsalo z'obwakabaka obubiri eby'Obuvanjuba, Mohammed yalaba mu ssanyu eryekyama engeri okuzikirizagana bwe kweyongera; era wakati mu buwanguzi bw'Abaperusi yasazeemu omwoyo n'alagula nti, nga tebunayita myaka mingi, obuwanguzi bujja kuddayo ku bbendera z'Abaroma. 'Mu kiseera ekyo bwe bagamba nti obulaguzi buno bwayogerwa, tewaali kulagula kwandibadde wala nnyo okuva ku kutuukirira kwako, kubanga emyaka kkumi n'ebiri egyasooka gya Heraclius gyalangirira okusembera kw'okusaanuuka kw'obwakabaka.'. ..

> “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 yassa wansi w'obuwambe ettaka lya Bwaroma eryali mu Esiya ne mu Afirika. Era 'Bwakabaka bwa Bwaroma,' mu kiseera ekyo, 'bwakkendeezebwa ne busigala ku bbugwe bwa Constantinople, wamu n'ebisigalira bya Greece, Italy ne Afirika, n'ebibuga ebimu eby'oku nnyanja ku lubalama lwa Esiya, okuva e Tyre okutuuka e Trebizond. Obumanyirivu bw'emyaka mukaaga oluvannyuma bwamuñigirizza kabaka w'Abaperusi okulekera awo okuwangula Constantinople, era okulambika omusolo gw'omu mwaka ogw'okununula Bwakabaka bwa Bwaroma—talanta enkumi emu za zaabu, talanta enkumi emu za ffeeza, engoye za siki enkumi emu, embalaasi enkumi emu, n'abawala abatannaba kufumbirwa enkumi emu. Heraclius yakkiriza ku mitendera gino eginyooma. Naye obudde n'ebbanga bye yafunira okukuŋaanya ebyo eby'obugagga okuva mu bwavu bw'Ebuvanjuba yabikozesa n'obunyiikivu mu kuteekateeka okulumba okw'amaanyi era okw'ekyenkanyi.'

> “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.

> Kabaka w’Abaperusi yanyooma Omusaraceni atamanyikiddwa, era yasekerera obubaka bw’oyo eyeyita nnabbi wa Meka. Ne singa obwakabaka bw’Abaroma bugonjebwa, tewandigulidde Obusiraamu ekkubo, oba okweyongera kwa Abasaraceni abasaasaanya eddiini ey’obulimba nga beebagaza ebyokulwanyisa, newaakubadde ng’omufuzi w’Abaperusi ne Chagan wa Avars (omusika wa Attila) baabadde bagabanaganya wakati waabwe ebyasigalawo eby’obwakabaka bw’aba Keesa. Chosroes ye yennyini yagwa. Obwakabaka bw’Abaperusi n’obw’Abaroma byayosaanyawo amaanyi gaabyo nga buli omu alwana n’omulala. Era nga tekinnaba kuteekebwa ekitala mu ngalo z’oyo nnabbi ow’obulimba, kyali kimaze okukubibwa ne kiggyibwa mu ngalo z’abo abaali bandimuyimiriza ekkubo ne bazikiriza amaanyi ge.

> “‘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.’

> Okuva mu nnaku za Scipio ne Hannibal, tewali ekikolwa eky’obuvumu ennyo kagezeebwako okusinga ekyo Heraclius kye yatuukiriza olw’okununula Obwakabaka. Yatambulira mu kkubo erijjudde obulabe ng’ayita mu Nnyanja Enzirugavu n’ensozi za Armenia, n’ayingira mu mutima gwa Perusiya, era n’aleetera amajje ga kabaka omukulu okuddayo okulwanirira eggwanga lyabwe erikulukuta omusaayi.

> “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.’

> "Mu lutalo lwa Niinive, olwalwanibwa n’amaanyi n’obuggya okuva bwe bwakya okutuuka ku ssaawa ey’ekkumi n’emu, ebibendera by’eggye amakumi abiri mu munaana, okuggyako ezo ezisobola okuba nga zaamenyeka oba nga zaanyulika, zaggibwa ku Abaperusi; ekitundu ekinene ennyo ky’eggye lyabwe kyatemaatemebwa, ate abawangula, nga bakweka obufiirwako bwabwe, baasula mu kifo ky’olutalo. Ebibuga n’amalubiri ga Asuriya byaggulwibwa Abaloma omulundi ogusooka.'"

> “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.

> Kaisali w’Abaloma teyanywezebwa olw’obuwanguzi bwe yatuukiriza; era mu kiseera kye kimu, era mu ngeri y’emu, ekkubo lyategekerwa ebibiina bingi by’Abasarasini okuva mu Alabiya, ng’ensiri eziva mu kitundu kye kimu, abo nga bwe batambula basasaanya enkola y’okukkiriza ya Muhamadi ey’ekizikiza era ey’okulimbalimba, ne basaasaana mangu mu bwakabaka bw’Abaperusi n’obw’Abaloma byombi.

> “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.

> Okunnyonyola okwajjuvu n'okutuukiridde ku nsonga eno tewali kusukka ku bwe kuweebwa mu bigambo eby'enkomerero by'ekitundu kya Gibbon, we twaggyeyo ebitole ebyasooka. ‘Newankubadde nga eggye eriwangudde lyali libumbiddwa wansi w'ekibendera kya Heraclius, okunyiikira okutali kwa bulijjo kwalabika ng'kwabaggyaamu amaanyi okusinga okugakozesa. Nga kabaka yeebaza obuwanguzi e Constantinople oba e Yerusaalemi, ekibuga ekitannamanyibwa ku nsalo za Siriya kyanyagibwa Abasarasini, ne basalasalamu abaserikale abatono abaali bagenze okulirokola; ekintu ekyandibadde kya bulijjo era ekitono singa tekiba nti kyali ettandikiro ly’enkyukakyuka ennene. Aba banyazi bano baali abatumwa ba Muhamadi; obugumu bwabwe obw'okutabanguka bwava mu ddungu; era mu myaka munaana egy'enkomerero egy'obwakabaka bwe, Heraclius yabuzaawo eri Abarabu bitundu bimu bye yali awonyezza okuva mu Abaperusi.’

> “‘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.’

> 'Omwoyo ogw'obukuusa n'obuvuvu, ogutabeera mu ggulu,' gwasumululwa ku nsi. Ekizikiti ekitalina wansi kyetaaganga akasumuluzo kokka okukiggulawo, era akasumuluzo ako kaali okugwa kwa Chosroes. Nga anyooma, yali ayuzizza ebbaluwa ey'omutuuze atamanyikiddwa e Makka. Naye bwe yava mu 'muliro ogwaka ogw'ekitiibwa kye' n'akka mu 'munara gw'ekizikiza' ogutaliiko liso lisobola kuliraba munda, erinnya lya Chosroes lyali lyejja okwerabirwa mangu mu maaso g'erya Mohammed; era omwezi ogw'ekikondo nga gulindirira kyokka kuvayo kwaagwo okutuusa emmunyeenye bwe yagwa. Chosroes, oluvannyuma lw'okwangulwa ddala n'okufiirwa obwakabaka, yattibwa mu mwaka gwa 628; ate omwaka gwa 629 gwalambikiddwa 'okuwangulwa kwa Alabiya,' n' 'entalo esooka ey'Abasiraamu okulwana ku Bwakabaka bwa Loma.' 'Era malayika ow'okutaano n'afuuwa ekkondeere, ne ndaba emmunyeenye ng'egwa okuva mu ggulu okutuuka ku nsi; era n'aweebwa akasumuluzo w'ekizikiti ekitalina wansi. N'aggulawo ekizikiti ekitalina wansi.' Yagwa ku nsi. Bwe gaaggwa amaanyi ga Bwakabaka bwa Loma, ne kabaka omukulu ow'Ebuvanjuba ng'afudde mu munara gwe ogw'ekizikiza, okunyagibwa kw'ekibuga ekitakamanyibwa ku nsalo za Siriya kwali 'entandikwa y'ekyukakyuka ekinene.' ''Abanyazi be baali abatume ba Mohammed, era obuvumu bwabwe obw'enkambwe ne buva mu ddungu.'

> “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.

> Ekinnya Ekitannalimu.-Ekitegeeza ky’ekigambo kino kisobola okumanyibwa okuva mu Lugeriki , ekitegeezebwa nti ‘kiwanvu nnyo, ekitannalimu, eky’amaanyi ennyo,’ era kisobola okutegeeza kifo kyonna ekyonoonese, ekyasaana, era ekitalimirwamu. Kikozeezebwa ku nsi mu mbeera yaayo eyasooka ey’ekivuruga. Gen.1:2. Mu nsonga eno kisobola okutegeeza bulungi ebyaasaana ebitamanyiddwa eby’eddungu ly’e Buwarabu, ku mabbali gaalyo mwe mwava obubinja obungi bw’aba Saracens ng’ebisibo by’enzige. Era okugwa kwa Chosroes, kabaka w’Abaperusi, kuyinza okulabikibwa ng’okuggulawo ekinnya ekitannalimu, kubanga kwategeka ekkubo abagoberezi ba Mohammed okuvayo mu ggwanga lyabwe eritamanyiddwa bulungi, ne basasanya enjigiriza zaabwe ez’obulimba n’omuliro n’ekitala, okutuusa lwe baasasaanya ekizikiza kyabwe ku bwakabaka bwonna obwa Ebuvanjuba. 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.

Ennaku esooka, nga ye ekkondeere ery’okutaano, eraga entandikwa y’olutalo lw’Obusiraamu olulwa Loma, era eraga olutalo wakati wa Loma ne Buperusi mwe Loma yawangula, naye mu kukikola n’esaanaawo amaanyi g’eggye lyayo okutuuka ku ngeri nti teyasobola kuziyiza okuyimuka kw’amaanyi g’Obusiraamu. Obubonero obw’obunnabbi bw’ennaku esooka n’ey’okubiri bweraga obubonero obw’obunnabbi bw’ennaku ey’asatu, era kikulu okumanya ennaku ebbiri ezisooka ng’ebifaananyi by’ebyafaayo by’ennaku ey’asatu, kubanga ebyafaayo ebyo biyimirira ekiseera eky’okuteekebwako akabonero kw’abo 144,000, ekyo ekyatandika nga Sebutemba 11, 2001. Oluvannyuma lw’ebyafaayo eby’obunnabbi ebyerembeddwaamu Mohammed mu nnyiriri essatu ezasooka, olunyiriri olw’okuna luleeta Abubakar, omukulembeze asooka oluvannyuma wa 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.

> Era baalagirwa obutakosa essubi ly’ensi, newakubadde kintu kyonna ekiragala, newakubadde muti gwonna; wabula abantu bokka abataliiko akabonero ka Katonda ku mitwe gyabwe. Okubikkulirwa 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.

Ekiragiro kya Abubakar kyalagira abaalwanyi b’Obusiraamu okusosola wakati w’ebika bibiri by’abasinza ebyaliwo mu bitundu ebyafugibwanga Abaruumi mu kiseera ekyo. Ekika ekimu kyali Abakatoliki, abaalina ebimu ku bibiina byabwe ebyeddiini ebyasalanga enviiri emabega w’emitwe gyabwe (tonsure), era nga basinza ku Sande. Ekika ekirala kyali kya bakuumi ba Ssabbiiti y’olunaku olw’omusanvu, era Ssabbiiti kye kabonero ka Katonda.

> “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:—

> Oluvannyuma lw’okufa kwa Mohammed, mu mwaka gwa 632 A.D., Abubekr ye yamusikira mu bukulembeze; era amangu ddala nga bw’amaze okunyweza obuyinza n’obufuzi bwe bulungi, yatuma ebbaluwa ey’okumanyisa eri ebika by’Abarabu byonna, okuva mu yo ze zino ebitundu ebyaggiddwaamu:

> “‘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.’

> 'Bwe mulwana entalo za Mukama, mweyanjule nga basiajja, nga temuddayo nnyuma; naye obuwanguzi bwammwe temuluyonoona n'omusaayi gw'abakyala n'abaana. Temuzikiriza emiyafu, so temutokya nnimiro z'empeke. Temutema miti gy'ebyemwa, era temukola kabi konna ku bisolo eby'omunda, wabula ebyo byemutta okulyako byokka. Bwe munaaba mukola endagaano yonna oba okuteesa kwonna, mugyemirireko, era mube beesigika ku kigambo kyammwe. Era bwe munaagenda, munaasanga abantu ab'eddiini ababeera nga beewummuzizza mu bifo by'obwamonaki, nga beerondera okuweereza Katonda mu ngeri eyo; mubaleke bennyini, so temubatte newaakubadde okuzikiriza ebifo byabwe by'obwamonaki. Era munaasanga n'abantu abalala ab'omu sinagogi ya Sitaani, abalina emitwe egasaliddwa ku ntikko; mukakase okubasaanyula mitwe gyabwe, era temubasaasira okutuusa lwe bafuuka Abasiraamu oba nga basasudde omusolo.'

> “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.

> Tewagambibwa mu bunnabbi newaakubadde mu byafaayo nti ebiragiro eby’obuntu ebisinga byagonderwa n’obwegendereza bwe bumu ng’ekiragiro ekikambwe; naye bwe batyo be baalagirwa. Era ebyasookawo bye byokka bye Gibbon yawandiika nti Abubekr yabigaba eri abaduumizi abaali n’obuvunaanyizibwa okuwa ebiragiro eri amagye gonna g’Abasaraceni. Ebiragiro ebyo byalimu obulambulukufu obwenkanankana n’ekiteeberezebwa mu bunnabbi, ng’omukalifa yennyini ng’akola mu kugondera okumanyiddwa ddala era okutereevu eri ekiragiro ekya waggulu okusinga ekya muntu afa; era mu kikolwa kennyini eky’okuvayo okulwanyisa eddiini ya Yesu, n’okusaasaanya Obusiraamu mu kifo kyayo, yaddamu ebigambo ebyali byategeezebwa edda mu Okubikkulirwa kwa Yesu Kristo nti by’anaayogera.

> “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.

> Akabonero ka Katonda ku malaya gaabwe.—Mu birowoozo ku Ssuula 7:1-3, twalaze nti akabonero ka Katonda ye Ssabiiti ey’ekiragiro eky’okuna; era ebyafaayo tebisirika ku nsonga nti wabaddewo abakuuma Ssabiiti ey’amazima mu kiseera kino kyonna. Naye ekibuuzo kivuddewo eri bangi, nti: Abaali mu kiseera ekyo n’akabonero ka Katonda ku malaya gaabwe, ne bwe batyo ne bataakosebwa ku kunyigirizibwa kw’Abaisiraamu, baali baani? Omusomi ajjukire ekituufu kye twalangiridde dda nti mu kiseera kino kyonna wabaddewo abo abalina akabonero ka Katonda ku malaya gaabwe, oba abakuuma Ssabiiti ey’amazima nga bakitegedde; era yeerowoozeeko nate nti ekyo bunnabbi kye kyogera kwe kuno: nti okulumba kw’obuyinza bw’Abaturuki okuzikiriza tekwali ku bo, wabula ku kika ekirala. Bwe kityo, ensonga eno efuuka nnyangu; kubanga kino kyokka kye bunnabbi bwennyini bukakasa. Ekika kimu kyokka kye kireetebwa mu maaso mu bigambo ebyo; ye bali abatali na kabonero ka Katonda ku malaya gaabwe; ate okukuumibwa kw’abo abalina akabonero ka Katonda kutekebwa mu ngeri ey’okukiddirako yokka. Bwe kityo, tetuyiga mu byafaayo nti waliwo n’omu ku abo eyayingira mu bibonoobono ebyaleetebwa Abasaraseeni ku abo be baakyawa. Baali basindikiddwa ku kika ekirala ky’abantu. Era okuzikirira okwali kujja ku kika kino ky’abantu tekuteekebwa nga kugezesebwa n’okukuumibwa kw’abantu abalala, wabula n’okw’okukuumibwa kw’ebibala n’obulungi bw’ensi; bwe batyo, “Temwonona essubi, emiti, newaakubadde kintu kyonna ekiragala, wabula ekika ekimu ky’abantu.” Era mu kutuukirizibwa, tulaba ekirabika eky’amaanyi: eggye ly’abalumba nga lyesonyiwa ebyo eggye lisookerwako okuzikiriza bulijjo—obuso bw’ensi n’ebibala by’obutonde—ate nga, mu kukola nga bawadde olukusa okulyazaawo abo abatali na kabonero ka Katonda ku malaya gaabwe, batema ne bamenya emitwe gy’ekika ky’ab’eddiini abeesalako ku ntikko z’emmitwe gyabwe, abaabeeranga mu kkuŋaaniro lya Setaani.

> “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.

> Bano tewali kubuusabuusa baali ekibiina ky’abamonki, oba ekitundu ekirala mu Ekkanisa Katolika ey’e Roma. Ebyokulwanyisa by’Abaisiraamu byaasimbibwa ku bo. Era kiraga nti waliwo okutuukagana okw’enjawulo, singa si n’okutegekebwa, okubannyonnyola ng’abataalina akabonero ka Katonda ku bbingo byabwe; kubanga ye kkanisa yenyeeyo eyannyaga etteeka lya Katonda akabonero kaalyo, nga yawulula Ssabbiiti ey’amazima ne etekawo eky’obulimba mu kifo kyayo. Era tetutegeera, newaakubadde mu bubaka bw’obunnabbi newaakubadde mu byafaayo, nti abo Abubekr b’yalagira abamugoberera obutabakoseza baalina akabonero ka Katonda, oba nti kyetaagisa nti be bantu ba Katonda. Be baali baani, era lwaki baasigazibwa, obujulizi obutono bwa Gibbon tetututegeeza, era tetulina n’engeri ndala gyetuyinza kumanya; naye tulina ensonga zonna okukkiriza nti tewali ku abo abaalina akabonero ka Katonda eyakosebwa, ate ekika ekirala, aba nga ddala nga tekibadde naako, baattibwa n’ekitala; ne bwe kityo okulambululwa kw’obunnabbi ne kutuukirizibwa mu bujjuvu. 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 yakkung'aanya abagoberezi ba Mohammed n’abatondamu Obukalifa oluvannyuma lw’okufa kwa Mohammed, kale newankubadde nga bali bantu babiri ab’enjawulo mu byafaayo, bwe balowoozebwa wamu bakiikirira entandikwa y’obujulizi bw’Obusiraamu obw’ekikabi ekisooka, era omuntu ow’ebyafaayo akabonero k’ebyafaayo by’ekikabi ekisooka ye 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.

Mu ntandikwa y’ebyafaayo by’akabi ak’okubiri, Muhamadi II yawangula Konstantinopoli mu 1453. Mu 1449, bamalayika bana abakiikirira Isilamu baasumululibwa. Entandikwa n’enkomerero y’akabi akasooka bimakibwa Muhamadi—ow’olubereberye n’ow’okubiri—nga buli kimu kijja mu kifo kyakyo. Mu by’obunnabbi, entandikwa n’enkomerero y’ebyafaayo by’akabi akasooka birimu omukono gwa Alufa ne 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.

Entandikwa y’akabi ak’okubiri erimu obunnabbi obw’ebiseera obukwata ku bamalayika bana, abayimirira Obusiraamu, abaasumululwa, oluvannyuma ne basibibwa nga August 11, 1840. Okuva awo okutuuka nga October 22, 1844, okuteekebwako akabonero kw’abo 144,000 kulagibwa. Entandikwa y’akabi ak’okubiri eraga okusumululwa kw’Obusiraamu, ate enkomerero eraga okusibibwa kw’Obusiraamu. Akabi akasooka n’ak’okubiri byombi birina obubonero obw’obunnabbi obutereevu obubagatta entandikwa zaabyo n’enkomerero zaabyo.

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.

Amakabi abiri agasooka gateekwa okuteekebwa ku kimu, ‘olunyiriri ku linyiriri,’ okusobola okumanya akabi akatatu. Ekimu ku bika by’obunnabbi ebyalambikibwa abajulizi ababiri abaasooka b’Obusiraamu bwe buno: balaga ekitundu ky’ekiseera eky’enjawulo ekirambika entandikwa n’enkomerero nga waliwo saayini ya ‘Alufa n’Omega.’ Era balina ne saayini endala; kubanga entandikwa y’akabi akasooka eraga okuteekebwako akabonero kw’abantu ba Katonda, era n’enkomerero y’akabi ak’okubiri nayo eraga okuteekebwako akabonero kw’abantu ba Katonda.

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.

Obulabe obw’okusatu bwatuuka, Obusiraamu bwe bwalumba mu bwangu era nga tebasubiridde ensolo eva mu nsi ey’Okubikkulirwa essuula 13, ne butandikawo ekiseera eky’okuteekebwako akabonero. Okuteekebwako akabonero kw’abantu 144,000 kuwedda ku tteeka lya Ssande eriri kumpi okujja, era mu kuddamu eri okuvuunuka okwo, okuvuunuka kw’eggwanga kuliddirirwa okunoononebwa kw’eggwanga. Nga bwe kyafaananyizibwa mu Loma ey’obupagani ne Loma ey’obpapwa, okunoononebwa kw’eggwanga kukolebwa mu bibonerezo bya Katonda eby’ennali. Obulabe busatu buno nabwo bwe nnali. Obusiraamu obw’obulabe obw’okusatu bujja okuddamu okukuba mu bwangu era nga tebasubiridde ku tteeka lya Ssande eriri kumpi okujja mu United States, ng’ekiseera eky’okuteekebwako akabonero kw’abantu 144,000 kinaaba kiggwa. Ekiseera ekyo kyafaananyizibwa mu ntandikwa y’obulabe obusooka, era ne mu nkomerero y’obulabe obw’okubiri.

We will continue this study in the next article.

Tujja kugenda mu maaso n’okunoonyereza kuno mu kiwandiiko ekiddako.

> 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.

> Era Saala n’alaba omwana wa Agaali Omumisiri, gwe yazaalira Ibulayimu, ng’asekerera. Kyeyava yagamba Ibulayimu nti, Goba omuddu ono omukazi n’omwana we; kubanga omwana w’omuddu ono omukazi talisikira wamu n’omwana wange, Isaaka. Ne kino ne kibonyaabonya nnyo Ibulayimu olw’omwana we. Naye Katonda n’agamba Ibulayimu nti, Tekikunyigenga mu maaso go olw’omulenzi newankubadde olw’omuddu wo omukazi; mu byonna Saala by’akugambye, wuliriza eddoboozi lye; kubanga mu Isaaka ezzadde lyo liyitibwanga. Era n’omwana w’omuddu omukazi ndimufuula eggwanga, kubanga azadde lyo. Awo Ibulayimu n’amuka mu makya, n’addira omugaati n’ensuwa y’amazzi, n’abiwa Agaali, n’abiteeka ku kibegabega kye, awamu n’omwana, n’amusindika; n’agenda, n’alambulira mu ddungu lya Beeruseba. Awo amazzi ne gaggwa mu nnsuwa, n’asuula omwana wansi w’ekisaka kimu. N’agenda, n’atula ewala naye nnyo, ng’obuwanvu obusasulwa omusaale; kubanga yagamba nti, Sijja kulaba okufa kw’omwana. N’atula mu maaso ge, n’ayimusa eddoboozi lye n’akaaba. Era Katonda n’awulira eddoboozi ly’omulenzi; ne malayika wa Katonda n’ayita Agaali okuva mu ggulu, n’amugamba nti, Kiki ekikukosezza, Agaali? Totya; kubanga Katonda awulidde eddoboozi ly’omulenzi gy’ali. Golokoka, sikula omulenzi, omukwate mu mukono gwo; kubanga ndimufuula eggwanga eddene. Era Katonda n’amuggulira amaaso, n’alaba essulo ly’amazzi; n’agenda, n’ajjuza ensuwa y’amazzi, n’awa omulenzi okunywa. Era Katonda yali n’omulenzi; n’akula, n’abeera mu ddungu, n’afuuka omusasizi w’emisaale. Olubereberye 21:9-20.

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