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

Buku ya Danieli - Namba Mia Moja Kumi na Moja

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

Kumfunua Umuhimu wa Kinabii wa Abubakar katika Ole ya Kwanza ya Ufunuo

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.

Katika historia ya kinabii ya Ole wa kwanza, kiongozi aliyemfuata Mohammed alikuwa Abu Bakr Abdullah ibn Abi Quhafa, baba mkwe wa Mohammed. Tutamrejelea kama Abubakar. Yeye pamoja na Mohammed wametajwa katika aya nne za kwanza. Abubakar alikuwa mtawala wa kwanza wa Kiislamu baada ya Mohammed, na historia inaandika amri aliyowapa askari wake, ambayo imewakilishwa katika aya ya nne ya Ufunuo sura ya tisa. Amri hiyo inawakilisha mchakato wa kutiwa muhuri ulioanza wakati wa kuwasili kwa ole wa tatu, ambao pia ulikuwa Tarumbeta ya Saba, ambao pia ulikuwa kuwasili kwa malaika wa tatu.

> 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.

> Ana malaikat yang kelima meniup sangkakala, lalu aku melihat sebuah bintang jatuh dari langit ke atas bumi; dan kepadanya diberikan kunci jurang maut. Maka ia membuka jurang maut itu; lalu naiklah asap dari jurang itu, seperti asap dari sebuah perapian yang besar; dan matahari serta udara menjadi gelap oleh sebab asap dari jurang itu. Dan dari asap itu keluarlah belalang-belalang ke atas bumi; dan kepada mereka diberikan kuasa, sebagaimana kalajengking-kalajengking di bumi mempunyai kuasa. Dan diperintahkan kepada mereka supaya mereka tidak merusakkan rumput di bumi, ataupun sesuatu yang hijau, ataupun pohon apa pun; melainkan hanya orang-orang yang pada dahi mereka tidak ada meterai Allah. 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:

“နက္ခတ်” ဟု ဖော်ပြထားသော ကောင်းကင်မှ ကျသက်သောသူသည် မိုဟမ္မဒ်ဖြစ်၍၊ သူ၏ အမှုတော်ကို ခရစ်နှစ် 606 ခုနှစ်တွင် စတင်ခဲ့သည်။ မိုဟမ္မဒ်အား “သော့” တစ်ချောင်း ပေးအပ်ခဲ့ပြီး၊ ထိုသော့သည် “အနက်မဲ့တွင်း” ကို “ဖွင့်” ရန်ဖြစ်ကာ “မီးခိုး” သည် “နေရောင်နှင့် လေထု” ကို မှောင်မိုက်စေပြီး၊ “ကျိုင်းကောင်များ” ကို ထုတ်ပေါ်စေသဖြင့် ၎င်းတို့အား “ကင်းမြီးကောက်များ” ၏ တန်ခိုးကဲ့သို့သော “တန်ခိုး” ပေးအပ်ခြင်းခံရသည်။ ထိုသော့သည် ရောမတို့၏ စစ်အင်အားတွင် အားနည်းမှု ဖြစ်ပေါ်စေသော စစ်ရေးတိုက်ပွဲတစ်ရပ်ဖြစ်ပြီး၊ ထိုကြောင့် အစ္စလာမ်၏ စစ်ပွဲရေးရာ အင်အား မြင့်တက်လာရန် လမ်းဖွင့်ပေးခဲ့သည်။ အနက်မဲ့တွင်းသည် အစ္စလာမ်၏ မွေးဖွားရာ နေရာဖြစ်သော အာရေဗျကို ကိုယ်စားပြုသော သင်္ကေတဖြစ်ပြီး၊ မီးခိုးသည် ကမ္ဘာအနှံ့ ပျံ့နှံ့သွားကာ မြောက်အာဖရိက၊ တောင်ဥရောပနှင့် အာရေဗျတစ်လျှောက်တွင် အုပ်စုလိုက် ကျိုင်းကောင်များ ဖုံးလွှမ်းသကဲ့သို့ ဖုံးလွှမ်းမည့် တူညီသော ပထဝီဒေသကို သိမ်းပိုက်မည့် အစ္စလာမ်၏ မှားယွင်းသော ဘာသာတရားကို ကိုယ်စားပြုသည်။ ကျိုင်းကောင်များသည် အစ္စလာမ်ကို ကိုယ်စားပြုသော သင်္ကေတဖြစ်ပြီး၊ “တန်ခိုး” သည် ပရောဖက်ပြုချက်အရ စစ်ရေးတန်ခိုးကို ကိုယ်စားပြုသည်။ ၎င်းတို့၏ တန်ခိုးသည် မမျှော်လင့်ဘဲ ထိုးနှက်တတ်သော ကင်းမြီးကောက်များကဲ့သို့ ဖြစ်ရမည်။ Uriah Smith က ဤသို့ ဖော်ပြထားသည်။

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

> “Bintang lil jateng na bhumi; ar ka nungwa unďǔw bhangkâr dalem.”

> “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.’. ..

> “Lokhu inkosi yamaPheresiya isacabanga ngezimangaliso zobuciko bayo namandla ayo, yamukela incwadi evela kumuntu ongaziwa waseMecca, eyimema ukuba ivume uMohammed njengomphostoli kaNkulunkulu. Yayenqaba leso simemo, yayidabula incwadi. ‘Kunjalo-ke,’ kumemeza umprofethi wase-Arabhiya, ‘uNkulunkulu ayakudabula kanjalo umbuso, anqabe ukunxusa kukaChosroes.’ Emiswe emngceleni wale mibuso emibili yaseMpumalanga, uMohammed wabuka ngenjabulo efihlakeleyo ukuqhubeka kokubhujisana kwazo; futhi phakathi kokunqoba kwamaPheresiya wazama ukuprofetha ukuthi, kungakadluli iminyaka eminingi, ukunqoba kuyophinde kubuyele emafulegini amaRoma. ‘Ngesikhathi lokhu kubikezela kuthiwa kwanikezwa ngaso, kwakungekho siprofetho esasingabonakala sikude kangaka nokugcwaliseka kwaso, njengoba iminyaka yokuqala eyishumi nambili kaHeraclius yamemezela ukubhidlika okuseduze kombuso.’...”

> “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 telah menaklukkan wilayah milik Rom [di] Asia dan Afrika. Dan ‘empayar Rom,’ pada tempoh itu, ‘telah dikurangkan kepada tembok-tembok Konstantinopel, bersama sisa Yunani, Itali, dan Afrika, serta beberapa kota maritim, dari Tirus hingga Trebizond, di pesisir Asia. Pengalaman enam tahun akhirnya meyakinkan raja Parsi itu untuk melepaskan penaklukan Konstantinopel, dan menetapkan ufti tahunan sebagai tebusan bagi empayar Rom,—seribu talenta emas, seribu talenta perak, seribu jubah sutera, seribu ekor kuda, dan seribu anak dara. Heraklius menyetujui syarat-syarat yang memalukan ini. Tetapi masa dan ruang yang diperolehnya untuk mengumpulkan harta-benda itu daripada kemiskinan di Timur telah digunakan dengan tekun bagi persiapan suatu serangan yang berani dan nekad.’”

> “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.

> “Raja Persia menghina orang Saracen yang tidak ternama itu, dan mencemoohkan berita nabi palsu dari Mekah itu. Bahkan kejatuhan empayar Rom pun tidak akan membuka jalan bagi Mohammedanisme, atau bagi kemajuan para penyebar bersenjata Saracen bagi suatu penipuan, sekalipun raja orang Persia dan chagan orang Avar (pengganti Attila) telah membahagikan antara mereka sisa-sisa kerajaan para Caesar. Chosroes sendiri pun jatuh. Monarki Persia dan Rom menghabiskan kekuatan satu sama lain. Dan sebelum sebilah pedang diletakkan ke dalam tangan nabi palsu itu, pedang itu telah dipukul lepas dari tangan mereka yang akan menahan perjalanannya dan menghancurkan kuasanya.

> “‘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.’

> “‘සිපියෝ හා හැනිබල්ගේ දවස්වලින් පසු, අධිරාජ්‍යය මුදාගැනීම සඳහා හෙරාක්ලියස් ඉටු කළ කාර්යයට වඩා දඩබ්බර වූ උත්සාහයක් කිසි දිනක අත්හදා බැලී නැත. ඔහු කළු මුහුද හරහාත් ආර්මේනියාවේ කඳු මාර්ගයන් හරහාත් තම අනතුරුපූර්ණ ගමන්මඟ සොයාගෙන, පර්සියාවේ හෘදභාගයට විනිවිද ගොස්, මහ රජුගේ හමුදාවන් ඔවුන්ගේ ලේ ගලන රට ආරක්ෂා කිරීමට නැවත කැඳවා ගත්තේය.’”

> “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.’

> “Ndwɛni mu ntawntawdi a ɛkɔɔ so denneennen fi adekyee mu de kosi dɔnhwerew a ɛto so dubaako no, wɔgyee frankaa aduonu nwɔtwe fii Persiafo nsam, ka deɛ ɛbɛyɛ sɛ ɛbubuu anaa ɛtetew gui no ho; wɔtwa wɔn asraafo no fã kɛse no mu pasaa, na nkonimdifo no, bere a wɔde wɔn ankasa ɔhwere so siee no, daa anadwo no wɔ akono no so. Assyria nkuropɔn ne ahemfi ahorow no bue maa Romafo no mpɛn a edi kan.”

> “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.

> “Empayar Roma de ka-emperador ndi metnahtauhin awh hna a tuahmi pawl ruangah a cak deuh lo; cun cu tik hman ah, cun a bangmi hmang in, Arabia ram ihsin Saracen mipi tampi—cu hmun ihsin lawngkung pawl vekin—an rat thei dingmi lam khal a timlam mi a si; an kalnak ah khawlo le bumthlak Mohammedan zumnak an phuangdarh ih, Persi le Roma empayar pahnih an darh nhanh zet.”

> “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 yang lebih lengkap tentang fakta ini tidak dapat diinginkan selain yang disediakan dalam kata-kata penutup pasal dari Gibbon, yang daripadanya petikan-petikan sebelumnya diambil. ‘Walaupun suatu tentera yang menang telah dibentuk di bawah panji Heraclius, usaha yang luar biasa itu tampaknya telah menghabiskan, bukan melatih, kekuatan mereka. Sementara maharaja itu berjaya di Konstantinopel atau Yerusalem, sebuah kota kecil yang tidak terkenal di perbatasan Syria telah dijarah oleh orang Saracen, dan mereka mencincang beberapa pasukan yang mara untuk melepaskannya,—suatu kejadian yang biasa dan remeh, sekiranya hal itu bukan pendahuluan kepada suatu revolusi yang besar. Para perompak ini ialah rasul-rasul Mohammed; keberanian mereka yang bergelora telah muncul dari padang gurun; dan dalam lapan tahun terakhir pemerintahannya, Heraclius kehilangan kepada orang Arab wilayah-wilayah yang sama yang telah diselamatkannya daripada orang Parsi.’

> “‘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.’

> “‘Syaitan penipuan dan semangat yang melampau, yang kediamannya bukan di langit,’ telah dilepaskan ke atas bumi. Jurang maut itu hanya memerlukan sebuah kunci untuk membukanya, dan kunci itu ialah kejatuhan Chosroes. Dengan penuh penghinaan dia telah mengoyakkan surat daripada seorang penduduk Mekah yang tidak dikenali. Tetapi apabila dari ‘kilauan kemuliaannya’ dia tenggelam ke dalam ‘menara kegelapan’ yang tidak dapat ditembusi oleh mata sesiapa pun, nama Chosroes tiba-tiba lenyap dalam kelupaan di hadapan nama Mohammed; dan bulan sabit itu seolah-olah hanya menantikan saat terbitnya apabila bintang itu jatuh. Chosroes, setelah kekalahannya yang menyeluruh dan kehilangan empayar, telah dibunuh pada tahun 628; dan tahun 629 ditandai oleh ‘penaklukan Arabia,’ dan ‘peperangan pertama orang Mohammedan menentang empayar Rom.’ ‘Maka malaikat yang kelima meniup sangkakala, lalu aku melihat sebuah bintang jatuh dari langit ke bumi; dan kepadanya diberikan anak kunci jurang maut itu. Lalu dia membuka jurang maut itu.’ Dia jatuh ke bumi. Apabila kekuatan empayar Rom telah kehabisan, dan raja besar di Timur terbaring mati di dalam menara kegelapannya, penjarahan sebuah kota kecil yang tidak dikenali di perbatasan Syria merupakan ‘pendahuluan kepada suatu revolusi yang dahsyat.’ ‘Perompak-perompak itu ialah rasul-rasul Mohammed, dan keberanian mereka yang menggila muncul dari padang gurun.’”

> “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.

> “Telaga Tanpa Dasar.—Maksud istilah ini dapat dipelajari daripada bahasa Yunani, yang ditakrifkan sebagai ‘dalam, tanpa dasar, amat dalam,’ dan boleh merujuk kepada mana-mana tempat yang tandus, sunyi, dan tidak diusahakan. Istilah ini diterapkan kepada bumi dalam keadaan asalnya yang kacau-bilau. Kej. 1:2. Dalam hal ini, ia dengan tepat boleh merujuk kepada kawasan tandus yang tidak dikenal di padang gurun Arabia, dari sempadannya keluarlah gerombolan orang Saracen seperti kawanan belalang. Dan kejatuhan Chosroes, raja Persia, sememangnya dapat digambarkan sebagai pembukaan telaga tanpa dasar itu, kerana hal itu menyediakan jalan bagi para pengikut Mohammed untuk keluar dari negeri mereka yang terpencil, dan menyebarkan doktrin-doktrin mereka yang menyesatkan dengan api dan pedang, sehingga mereka telah menyelubungi seluruh empayar Timur dengan kegelapan mereka.” 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.

ဘေးအန္တရာယ်ပထမအခိုက်အတန့်သည်၊ ငါးမြောက်တံပိုးဖြစ်ပြီး၊ အစ္စလာမ်၏ ရောမအပေါ် စစ်မက်ပြုခြင်း၏ အစပြုချိန်ကို ဖော်ပြသကဲ့သို့၊ ရောမနှင့် ပါရှားအကြား ရောမက အနိုင်ရခဲ့သော စစ်ပွဲတစ်ခုကိုလည်း ဖော်ညွှန်းသည်။ သို့ရာတွင် ထိုသို့အနိုင်ရစဉ်၌ ရောမသည် မိမိ၏ စစ်အင်အားကို အလွန်အကျွံ ကုန်ဆုံးသုံးစွဲခဲ့သဖြင့်၊ အစ္စလာမ်အာဏာ၏ ထွန်းကားလာခြင်းကို တားဆီးနိုင်ခြင်း မရှိတော့ခဲ့သည်။ ဘေးအန္တရာယ်ပထမအခိုက်အတန့်နှင့် ဒုတိယအခိုက်အတန့်တို့၏ ပရောဖက်ပြုဆိုင်ရာ လက္ခဏာများသည်၊ တတိယအခိုက်အတန့်၏ ပရောဖက်ပြုဆိုင်ရာ လက္ခဏာများကို သတ်မှတ်ဖော်ပြပေးသဖြင့်၊ ပထမနှင့် ဒုတိယ အခိုက်အတန့်နှစ်ရပ်ကို တတိယအခိုက်အတန့်၏ သမိုင်းကို ကိုယ်စားပြုသော သင်္ကေတများအဖြစ် အသိအမှတ်ပြုရန်မှာ အရေးကြီးသည်။ အကြောင်းမှာ ထိုသမိုင်းသည် ၂၀၀၁ ခုနှစ်၊ စက်တင်ဘာ ၁၁ ရက်နေ့တွင် အစပြုခဲ့သော တစ်သိန်းလေးသောင်းလေးထောင်တို့၏ တံဆိပ်ခတ်ခြင်းကာလကို ကိုယ်စားပြုသောကြောင့် ဖြစ်သည်။ ပထမသုံးပိုဒ်တွင် မိုဟာမက်အားဖြင့် ကိုယ်စားပြုထားသော ပရောဖက်ပြုဆိုင်ရာ သမိုင်းနောက်တွင်၊ စာပိုဒ် ၄ တွင် မိုဟာမက်နောက်ပိုင်း ပထမခေါင်းဆောင်ဖြစ်သော အဘူဘာကာကို မိတ်ဆက်ဖော်ပြသည်။

> 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.

> Mereka diperintahkan supaya jangan merusakkan rumput di bumi, ataupun sesuatu yang hijau, ataupun pohon apa pun, melainkan hanya manusia-manusia yang tidak mempunyai meterai Allah pada dahi mereka. 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.

Perintah Abubakar memerintahkan para pejuang Islam agar membuat perbedaan antara dua golongan penyembah yang ada di wilayah Romawi pada masa itu. Satu golongan ialah orang-orang Katolik, yang memiliki beberapa tarekat keagamaan yang mencukur bagian belakang kepala mereka (tonsur), dan menjalankan ibadah hari Minggu. Golongan yang lain ialah para pemelihara Sabat hari ketujuh, dan Sabat adalah meterai 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:—

> “Selepas kewafatan Mohammed, beliau digantikan dalam kepemimpinan oleh Abubekr, pada tahun 632 M., yang, sebaik sahaja beliau benar-benar meneguhkan kuasa dan pemerintahannya, telah mengirimkan sepucuk surat pekeliling kepada suku-suku Arab, yang daripadanya berikut ialah suatu petikan:—”

> “‘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.’

> “‘Apabila kamu berperang dalam peperangan Tuhan, berlakulah sebagai lelaki sejati, tanpa berpaling ke belakang; tetapi janganlah kemenanganmu dinodai oleh darah perempuan dan kanak-kanak. Jangan musnahkan pohon-pohon kurma, dan jangan bakar ladang-ladang gandum. Jangan tebang pohon-pohon yang berbuah, dan jangan lakukan sebarang kerosakan terhadap ternakan, kecuali yang kamu sembelih untuk dimakan. Apabila kamu membuat sesuatu perjanjian atau syarat, tetapilah ia, dan jadilah setepat dengan kata-katamu. Dan dalam perjalananmu, kamu akan mendapati beberapa orang keagamaan yang hidup mengasingkan diri di biara-biara, dan berniat untuk beribadah kepada Tuhan dengan cara demikian; biarkanlah mereka, dan jangan bunuh mereka atau musnahkan biara-biara mereka. Dan kamu akan mendapati satu golongan lain yang tergolong dalam rumah ibadat Iblis, yang berkepala cukur; pastikan kamu membelah tengkorak mereka, dan jangan beri mereka belas kasihan sehingga mereka sama ada memeluk agama Muhammad atau membayar ufti.’”

> “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.

> “Dalam nubuat mahupun dalam sejarah, tidaklah dikatakan bahawa perintah-perintah yang lebih berperikemanusiaan itu ditaati dengan seteliti mandat yang ganas itu; namun demikian, demikianlah diperintahkan kepada mereka. Dan yang terdahulu itu ialah satu-satunya arahan yang dicatat oleh Gibbon sebagai telah diberikan oleh Abubekr kepada para ketua yang kewajipannya ialah mengeluarkan perintah kepada seluruh bala tentera Saracen. Perintah-perintah itu sama-sama bersifat membezakan, selaras dengan nubuat itu, seolah-olah khalifah itu sendiri telah bertindak dalam ketaatan yang nyata dan langsung kepada suatu mandat yang lebih tinggi daripada mandat manusia fana; dan pada saat dia sendiri tampil berperang melawan agama Yesus, serta menyebarkan agama Mohammedan sebagai gantinya, dia mengulangi kata-kata yang telah dinubuatkan dalam Wahyu Yesus Kristus bahawa dia akan mengatakannya.

> “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.

> “Meterai Allah pada dahi mereka.—Dalam ulasan mengenai pasal 7:1–3, kita telah menunjukkan bahawa meterai Allah ialah hari Sabat menurut hukum yang keempat; dan sejarah tidak membisu tentang hakikat bahawa telah ada para pemelihara Sabat yang benar sepanjang seluruh zaman ini. Tetapi persoalan telah timbul di sini bagi banyak orang: siapakah orang-orang yang pada waktu ini mempunyai meterai Allah pada dahi mereka, dan yang dengan demikian dikecualikan daripada penindasan Mohammedan? Hendaklah pembaca mengingat hakikat, yang telah pun disentuh, bahawa sepanjang zaman ini ada mereka yang mempunyai meterai Allah pada dahi mereka, atau merupakan pemelihara Sabat yang benar dengan pengertian yang sedar; dan hendaklah mereka mempertimbangkan lagi bahawa yang ditegaskan oleh nubuat itu ialah serangan kuasa Turki yang membinasakan ini tidak ditujukan terhadap mereka, melainkan terhadap golongan yang lain. Dengan demikian, perkara ini terlepas daripada segala kesukaran; kerana inilah sahaja yang sebenarnya ditegaskan oleh nubuat itu. Hanya satu golongan orang yang secara langsung ditampilkan dalam teks itu; iaitu, mereka yang tidak mempunyai meterai Allah pada dahi mereka; dan pemeliharaan terhadap mereka yang mempunyai meterai Allah hanya dibawakan secara implikasi. Sejajar dengan itu, kita tidak mengetahui daripada sejarah bahawa seorang pun daripada mereka ini terlibat dalam mana-mana malapetaka yang ditimpakan oleh orang Saracen ke atas sasaran kebencian mereka. Mereka ditugaskan menentang golongan manusia yang lain. Dan kebinasaan yang akan menimpa golongan manusia ini tidak diletakkan sebagai pertentangan dengan pemeliharaan orang-orang lain, melainkan hanya dengan rumput, pepohonan, dan kehijauan bumi; demikianlah, Janganlah merosakkan rumput, pepohonan, ataupun sesuatu yang hijau, melainkan hanya suatu golongan manusia tertentu. Dan dalam penggenapannya, kita melihat pemandangan yang ganjil berupa suatu bala tentera penceroboh yang membiarkan terpelihara hal-hal yang lazimnya dimusnahkan oleh bala tentera sedemikian, yakni, wajah dan hasil alam; dan, selaras dengan izin mereka untuk menyakiti orang-orang yang tidak mempunyai meterai Allah pada dahi mereka, membelah tengkorak suatu golongan agamawan berkepala tercukur, yang tergolong kepada rumah ibadat 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.

> “Ini tidak diragukan lagi merupakan suatu golongan rahib, atau suatu divisi lain dari Gereja Katolik Roma. Terhadap merekalah senjata orang-orang Mohammedan diarahkan. Dan tampaknya bagi kami bahwa ada suatu kesesuaian yang khas, jika bukan suatu maksud yang disengaja, dalam menggambarkan mereka sebagai orang-orang yang tidak memiliki meterai Allah pada dahi mereka; oleh karena itulah gereja yang telah merampas hukum Allah dari meterainya, dengan menyingkirkan Sabat yang sejati, dan menegakkan suatu yang palsu sebagai gantinya. Dan kami tidak memahami, baik dari nubuat maupun dari sejarah, bahwa orang-orang yang kepada mereka Abubekr memerintahkan para pengikutnya untuk tidak mengganggu, berada dalam kepemilikan meterai Allah, atau dengan sendirinya merupakan umat Allah. Siapa mereka, dan atas alasan apa mereka dibiarkan luput, kesaksian Gibbon yang sangat terbatas itu tidak memberitahukan kepada kita, dan kita tidak mempunyai sarana lain untuk mengetahuinya; tetapi kita mempunyai setiap alasan untuk percaya bahwa tidak seorang pun dari mereka yang memiliki meterai Allah diganggu, sementara suatu golongan lain, yang dengan tegas memang tidak memilikinya, dibunuh dengan pedang; dan dengan demikian perincian-perincian nubuat itu dipenuhi dengan sempurna.” 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.

Бакр Мұхаммед қайтыс болғаннан кейін оның ізбасарларын Халифатқа біріктірді; сондықтан олар тарихи тұрғыдан екі бөлек тұлға болғанымен, бірге алғанда олар бірінші қасіретке қатысты ислам куәлігінің басталуын білдіреді, ал бірінші қасіреттің тарихын айқындайтын тарихи тұлға — Мұхаммед.

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.

Pada permulaan sejarah celaka yang kedua, Mohammed II menakluk Konstantinopel pada tahun 1453. Pada tahun 1449, empat malaikat yang melambangkan Islam telah dilepaskan. Permulaan dan pengakhiran celaka yang pertama ditandai oleh seorang Mohammed, masing-masing yang pertama dan yang kedua. Secara kenabian, permulaan dan pengakhiran sejarah celaka yang pertama memikul meterai Alfa dan 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.

Pe a rweghitna po ni anatadilo ni prophetic ne fansouni e sa pukun ni “second woe” fan itenikkin “four angels,” ir mi kasaleledi Islam, mi mwed ekkewe angeiir me mwu ich, nge murin mi amangau won August 11, 1840. Seni ena fansoun tori October 22, 1844, a kapachenong ai pwarata fan iten ewe sealing ren ewe one hundred and forty-four thousand. Ewe popun ni second woe a asileti ewe loosing seni Islam, nge an sopwosopwun a asileti ewe restraining seni Islam. Ruoch ewe first woe me ewe second woe ra wor ar precise prophetic markers, mi atou ar popun ngeni ar sopwosopwun.

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.

Malangizi ghaŵiri ghakwamba ghakwenera kuŵikika limoza pa linyake, “mzere pa mzere,” kuti chilango chachitatu chimanyikwe. Chimoza mwa vimanyikwiro vya uchimi ivyo vikulongosoreka na ŵakaboni ŵakwamba ŵaŵiri ŵa Chisilamu nkhakuti ŵakwimira nyengo yakupatulika iyo yikumanyiska chiyambi na umaliro na chisayinilo cha Alefa na Omega. Kweniso ŵali na chisayinilo chachiŵiri, pakuti chiyambi cha chilango chakwamba chikulongosora kukhazikiskika kwa ŵanthu ŵa Chiuta, ndipo umaliro wa chilango chachiŵiri nawo ukukulongosora kukhazikiskika kwa ŵanthu ŵa Chiuta.

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.

Taatala wigau a mbanik ilaama mriklima pumbi aananaa ga tabin ran karampmi inyaarkaa i Gawo A Mpeŋk A Taank A Taa, ga aŋan mprak ga kaal a taawi. Taawi a walik a jwi a taawur a jiik pumbi aananaa ga tabin ran karampmi yiis nnyaaga a Sande a taabik, ga mbanik a mbanikaan, apostasy a siŋgaal mbanik i mbanikaan ga pumbi a siŋgaal mbanik i mbur. N hɔr n taabik ga Rum a pagaan i Rum a paapa, mbur a siŋgaal mbanik a tiik ni Nyuŋm pa tɔmna a trumpets. Taatala wagau a tatiin, aa Islam, mna biik ga tabin ran karampmi i nnyaaga a Sande a taabik n Tɛŋm a Yuunaitid Steets, kpan a kaal a taawi a walik a jwi a taawur a jiik pumbi aananaa ga tabin ran karampmi ga yiis. Kaal kanga a taawi ga liik n hɔr ni kaal a piiliik a taatala wigau a mbanik, ka mɛ ga liik n hɔr ni kaal a gbaanik a taatala wigau a ayopɔi.

We will continue this study in the next article.

கடவுள் விரும்பினால், இந்த ஆய்வை அடுத்த கட்டுரையில் தொடர்ந்து காண்போம்.

> 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.

> Sarah saw leh capaa Hagar, hnu pakhat Aigupta miin Abraham hrin a nei kha, a nuihsan. Chuvangin Abraham hnenah a ti, “He sal hmeichhia leh a fapa hi hnawt chhuak rawh; he sal hmeichhia fapa hi ka fapa, Isaaka nen ro a chan ve dawn lo.” Chu thil chu Abraham mit hmuhin a fapa avangin a hrehawm hle. Mahse Pathianin Abraham hnenah a ti, “Naupangpa leh i sal hmeichhia avangin i mit hmuhah hrehawm suh; Sarahin a lo sawi zawng zawng chu a aw thu ang che; Isaaka ah chuan i chi a koh an ni ang. Sal hmeichhia fapa kha pawh hnam khat ka siam ang, i chi a nih avangin.” Tichuan Abraham chu zing karah a tho va, chang leh tui umna bel a la, Hagara hnenah a pe a, a shoulder-ah a phurhtir a, naupang kha pawh a pe bawk a, a tirh bo ta; tin, a kal chhuak a, Beersheba thlalerah a vakvai. Tui chu belah a ral ta a, naupang kha thingbuk pakhat hnuaiah a dah ta. Tin, a kal a, a hmaa hlat deuh, thal kherh khawpa hlaah a ṭhu a; a tih chu, “Naupang thihna ka hmu lo vang,” a ti. Chu hmun hlat deuhah chuan a ṭhu a, a aw a chhuahsan a, a ṭap ta. Pathianin naupang aw chu a hre a; Pathian vantirhkohin van atangin Hagara a ko va, a hnenah a ti, “Hagara, eng nge i tawrh? hlau suh; Pathianin naupang aw chu a awmna hmunah a hre tawh. Tho la, naupang kha kai ang che, i kutah chet reng rawh; amah chu hnam ropui takah ka siam ang.” Tichuan Pathianin a mit a hawng a, tui tuikhur a hmu ta; tin, a kal a, bel chu tuiin a khat a, naupang chu tui a inhtir. Pathian chu naupang nen a awm a; a lo lian a, thlalerah a cheng a, thal kherhtu a ni ta. Genesis 21:9–20.

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