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

Buku la Danieli - Nambala Imodzi Handiredi ndi Khumi ndi Umodzi

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

Kufumura Ubusobanuro bw’Ubuhanuzi bwa Abubakar mu Cyago cya Mbere cyo mu Byahishuwe

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.

M’nkhani yauneneri ya Tsoka loyamba, mtsogoleri amene anatsatira Mohammed anali Abu Bakr Abdullah ibn Abi Quhafa, mpongozi wa Mohammed. Tidzamutchula kuti Abubakar. Iye pamodzi ndi Mohammed akutchulidwa m’mavesi anayi oyambirira. Abubakar anali wolamulira woyamba wa Chisilamu pambuyo pa Mohammed, ndipo mbiri imalemba lamulo limene anapereka kwa asilikali ake, lomwe likuyimiridwa m’vesi lachinayi la Chivumbulutso chaputala 9. Lamulolo likuyimira ntchito yosindikiza imene inayamba pa kufika kwa tsoka lachitatu, limene linalinso Lipenga Lachisanu ndi chiwiri, limene linalinso kufika kwa mngelo wachitatu.

> 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.

> Ipapo mutumwa wechishanu akaridza hwamanda, ndikavona nyeredzi yakanga yawa kubva kudenga ichiuya panyika; ikapiwa kiyi yegomba rakadzika-dzika risina magumo. Ikazarura gomba rakadzika-dzika risina magumo; kukabva kwakwira utsi kubva mugomba, soutsi hwechoto chikuru; zuva nemhepo zvikaitwa rima nokuda kwoutsi hwegomba. Uye mumutsi makabuda mhashu dzikauya panyika; dzikapiwa simba, sezvinoita zvinyavada zvenyika zvine simba. Uye dzakarairwa kuti dzirege kukuvadza uswa hwenyika, kana chinhu chipi nechipi chakasvibira, kana muti upi noupi; asi vanhu chete vasina chisimbiso chaMwari pahuma dzavo. Zvakazarurwa 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:

“Nyenyedzi” yakawa ichibva kudenga aiva Mohammed, uyo akatanga ushumiri hwake mugore ra 606. Mohammed akapiwa “kiyi” yaifanira “kuzarura” “gomba risina magumo,” zvichibvumira “utsi” kuti husvibise “zuva nemhepo,” uye zvikaunza “mhashu” dzakapiwa “simba” sesimba re“zvinyavada.” Kiyi yacho yaiva hondo yemauto yakakonzera kushaya simba kwesimba remauto eRoma, nokudaro ichibvumira kusimuka kwehondo yeIslamu. Gomba risina magumo chiratidzo cheArabia, nzvimbo yakaberekerwa Islamu, uye utsi hwaimiririra chitendero chenhema cheIslamu chaifanira kupararira pamusoro penyika uye kutora nzvimbo yenzvimbo imwe cheteyo yaizofukidzwa nemapoka emhashu anopararira achiyambuka kuchamhembe kweAfrica, kumaodzanyemba kweEurope, neArabia. Mhashu chiratidzo cheIslamu, uye simba, maererano nechiratidzo cheuprofita, rinomiririra simba remauto. Simba radzo raifanira kuva seremazvinyavada, izvo zvinorova zvisingatarisirwi. Uriah Smith anoti:

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

> “Nyota ilianguka kutoka mbinguni hata juu ya nchi; naye akapewa ufunguo wa shimo lisilo na mwisho.

> “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.’. ..

> “පර්සියානු රාජාධිරාජයා තමාගේ කලාත්මක දක්ෂතාවය සහ බලයේ විස්මයන් ගැන මනනය කරමින් සිටි අතර, දෙවියන්වහන්සේගේ අපෝස්තුලවරයා ලෙස මොහොමඩ් පිළිගැනීමට ඔහුට ආරාධනා කළ මක්කාහි නොදන්නා පුරවැසියෙකුගෙන් ලිපියක් ඔහුට ලැබුණි. ඔහු එම ආරාධනය ප්‍රතික්ෂේප කොට, එම ලිපිය ඉරා දැමීය. ‘දෙවියන්වහන්සේ රාජ්‍යය ඉරා දමා, චොස්රෝස්ගේ යාච්ඤාව ප්‍රතික්ෂේප කරනු ඇත්තේ මෙලෙසය,’ යැයි අරාබි අනාගතවක්තෘවරයා ප්‍රකාශ කළේය. නැගෙනහිර මෙම අධිරාජ්‍ය දෙකේ සීමාසන්ධියෙහි ස්ථාපිතව සිටි මොහොමඩ්, ඔවුන් එකිනෙකා විනාශ කරගැනීමේ ප්‍රගතිය රහසිගත ප්‍රීතියෙන් නිරීක්ෂණය කළේය; පර්සියානු ජයග්‍රහණයන් මධ්‍යයේ පවා, තවත් බොහෝ වසර ගතවීමට පෙර ජයග්‍රහණය නැවතත් රෝමවරුන්ගේ ධජයන් වෙත පැමිණෙන බව පූර්වකථනය කිරීමට ඔහු දිරිය කළේය. ‘මෙම පූර්වකථනය ප්‍රකාශ කරන ලදැයි කියනු ලබන කාලයේදී, එහි ඉෂ්ටසිද්ධියට වඩාත් දුරස් වූ අනාවැකියක් වෙනත් කිසිවක් විය නොහැකි විය; මන්ද හෙරක්ලියස්ගේ පළමු දොළොස් වර්ෂයම අධිරාජ්‍යයේ ආසන්න විනාශය ප්‍රකාශ කරමින් සිටියේය.’...”

> “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 akakunda nyika yaiva pasi peRoma muAsia neAfrica. Uye ‘humambo hweRoma,’ panguva iyoyo, ‘hwainge hwadzikiswa kusvika pamadziro eConstantinople, pamwe chete nezvakasara zveGreece, Italy, neAfrica, nemamwe maguta egungwa, kubva kuTyre kusvika kuTrebizond, ari pamhenderekedzo yeAsia. Pakupedzisira, chiitiko chemakore matanhatu chakanyengetedza mambo wePezhiya kuti arege kukunda Constantinople, uye kuti atsanangure mutero wegore negore serudzikinuro rwehumambo hweRoma,—matarenda ane chiuru egoridhe, matarenda ane chiuru esirivha, nguo dzesirika dzine chiuru, mabhiza ane chiuru, nemhandara dzine chiuru. Heraclius akabvuma zviga izvi zvinonyadzisa. Asi nguva nenzvimbo yaakawana kuti aunganidze fuma idzodzo kubva muhurombo hweMabvazuva, zvakashandiswa nesimba mukugadzirira kurwisa kwakashinga uye kwokupererwa netariro.’”

> “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.

> “Mambo wa Uajemi alimdharau Mwarabu asiyejulikana, na akaukejeli ujumbe wa yule nabii wa kujidai wa Makka. Hata kuanguka kwa milki ya Waroma kusingalikuwa kumefungua mlango kwa Uislamu, wala kwa kusonga mbele kwa wale Wasaraceni waenezao kwa silaha udanganyifu huo, ijapokuwa mfalme wa Waajemi na chagan wa Waavar (mrithi wa Attila) wangalikuwa wamegawana kati yao mabaki ya falme za Wakaizari. Chosroes mwenyewe akaanguka. Milki za Uajemi na za Waroma zikadhoofishana nguvu. Naye kabla upanga haujatiwa mkononi mwa yule nabii wa uongo, ukapigwa ukatoka mikononi mwa wale ambao wangekuwa wamezuia mwendo wake na kuangamiza uwezo wake.”

> “‘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.’

> “‘තම රාජ්‍යය මුදාගැනීම සඳහා හෙරක්ලියස් ඉටු කළ කාර්යයට වඩා අධික දඩබ්බර වූ ප්‍රයත්නයක්, ස්කිපියෝ සහ හැනිබල්ගේ දිනවලින් පසු, කිසිවිටෙකත් උත්සාහ කර නොමැත. ඔහු කළු මුහුද හා අර්මේනියාවේ කඳු හරහා විපත්කාරී වූ තම මාර්ගය සොයා ගොස්, පර්සියාවේ හෘදයභාගය තුළට ඇතුළු වී, මහ රජුගේ සේනාවන් තම ලේ ගලමින් සිටි දේශය ආරක්ෂා කිරීම සඳහා 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.’

> “Mu hondo yeNinevhe, yakarwiwa nehasha kubva pakubuda kwezuva kusvikira paawa regumi neimwe, mireza makumi maviri nesere, kunze kweiyo ingangove yakatyoka kana kubvarurwa, yakatorwa kubva kuvaPezhiya; chikamu chikuru cheuto ravo chakaparadzwa chose, uye vakundi, vachivanza kurasikirwa kwavo pachavo, vakapedza usiku vari panhandare yehondo. Maguta nemizinda yeAsiriya zvakazarurirwa vaRoma kekutanga.”

> “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.

> “Embaire yeRoma haina kusimbiswa nokukunda kwaakawana; uye panguva imwe cheteyo, uye nenzira imwe cheteyo, nzira yakagadzirirwa mapoka mazhinji evaSaracens kubva kuArabia, semhashu dzinobva kunharaunda iyoyo, avo, vachiparadzira murwendo rwavo chitendero chaMohammed chakasviba uye chinonyengera, vakakurumidza kufukidza zvose humambo hwePersia nehumambo hweRoma.

> “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.

> “Hakuna mfano ulio kamili zaidi wa ukweli huu unaoweza kuhitajika kuliko ule unaotolewa katika maneno ya mwisho ya sura kutoka kwa Gibbon, ambamo dondoo zilizotangulia zimechukuliwa. ‘Ijapokuwa jeshi lililoshinda lilikuwa limeundwa chini ya bendera ya Heraclius, jitihada hiyo isiyo ya kawaida yaonekana kuwa ilichosha nguvu zao kuliko kuzitumia. Wakati mfalme alipokuwa akishangilia ushindi huko Constantinople au Yerusalemu, mji mmoja usiojulikana ulioko mipakani mwa Shamu uliporwa na Wasaraceni, nao wakawakatakata baadhi ya askari walioenda kuuokoa,—tukio la kawaida na dogo, lau si kwamba lilikuwa utangulizi wa mapinduzi makubwa. Wanyang’anyi hawa walikuwa mitume wa Mohammed; ushujaa wao wa kichaa ulikuwa umetoka jangwani; na katika miaka minane ya mwisho ya utawala wake, Heraclius alipoteza kwa Waarabu majimbo yale yale aliyokuwa ameyaokoa kutoka kwa Waajemi.”

> “‘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.’

> “‘दिव्यलोकमा वास नभएको छल र उन्मादको आत्मा’ पृथ्वीमा छोडियो। अतल खाडल खोल्न केवल एउटा साँचो चाहिन्थ्यो, र त्यो साँचो खुस्रोको पतन थियो। उनले मक्काका एक अपरिचित नागरिकको पत्रलाई तिरस्कारपूर्वक च्यातेका थिए। तर जब आफ्नो ‘महिमाको ज्वाला’बाट उनी त्यस्तो ‘अन्धकारको मीनार’मा डुबे, जसलाई कुनै आँखाले भेद्न सक्दैनथ्यो, तब खुस्रोको नाम अचानक मोहम्मदको नामअघि विस्मृतिमा विलीन हुनलाग्यो; र अर्धचन्द्रले मानौँ तारा अस्त नहुँदासम्म आफ्नो उदयको प्रतीक्षा मात्र गरिरहेको देखिन्थ्यो। खुस्रो, आफ्नो पूर्ण पराजय र साम्राज्यको हानि पछि, सन् 628 मा हत्या गरिए; र सन् 629 ‘अरबको विजय’ तथा ‘रोमी साम्राज्यविरुद्ध मोहम्मदीयहरूको पहिलो युद्ध’ द्वारा चिह्नित छ। ‘अनि पाँचौँ स्वर्गदूतले तुरही फुक्यो, र मैले एउटा तारा स्वर्गबाट पृथ्वीमा झरेको देखें; र त्यसलाई अतल खाडलको साँचो दिइयो। अनि त्यसले अतल खाडल खोल्यो।’ ऊ पृथ्वीमा झर्‍यो। जब रोमी साम्राज्यको शक्ति क्षीण भइसकेको थियो, र पूर्वका महान् राजा आफ्नो अन्धकारको मीनारमा मृत अवस्थामा परेका थिए, तब सिरियाको सीमामा रहेको एक अपरिचित नगरको लुटपाट ‘एक महान् क्रान्तिको प्रस्तावना’ बन्यो। ‘ती लुटेराहरू मोहम्मदका प्रेरितहरू थिए, र तिनहरूको उन्मत्त वीरता मरुभूमिबाट उदित भयो।’”

> “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.

> “Gehena Isina Magumo.—Zvinorehwa neshoko iri zvinogona kunzwisiswa kubva muchiGiriki, iro rinotsanangurwa kuti ‘rakadzika, risina magumo, rakanyanyisa kudzama,’ uye rinogona kureva nzvimbo ipi neipi isina chinhu, iri dongo, uye isina kurimwa. Rinoshandiswa panyika muchimiro chayo chekutanga chenyonganiso. Gen. 1:2. Muchiitiko chino rinogona kunyatsoreva matongo asingazivikanwi erenje reArabhiya, kubva kumiganhu yaro kwakabuda mapoka eSaracens samapute emhashu. Uye kuwa kwaChosroes, mambo wePeresia, kunogona zvakanaka kumiririrwa sokuzarurwa kwegomba risina magumo, nokuti kwakagadzirira nzira yokuti vateveri vaMohammed vabude munyika yavo isingazivikanwi, vaparadzire dzidziso dzavo dzinonyengera nemoto nomunondo, kusvikira vaparadzira rima ravo pamusoro poushe hwose hweMabvazuva.” 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.

Dambudziko rokutanga, rinova hwamanda yechishanu, rinoratidza kutanga kwehondo yeIslamu yakarwisana neRoma, uye rinoratidzawo hondo pakati peRoma nePeresia apo Roma yakakunda, asi mukuita kudaro yakapedza simba rayo rechiuto kusvika padanho rokuti yakanga isisagoni kudzivisa kusimuka kwesimba reIslamu. Hunhu hwechiporofita hwedambudziko rokutanga nehwedambudziko rechipiri hunoratidza hunhu hwechiporofita hwedambudziko rechitatu, uye zvakakosha kuziva matambudziko maviri okutanga sezviratidzo zvenhoroondo yedambudziko rechitatu, nokuti nhoroondo iyoyo inomirira nguva yokuiswa chisimbiso kwevane zviuru zana namakumi mana nezvina, yakatanga musi wa11 Gunyana, 2001. Mushure menhoroondo yechiporofita inomiririrwa naMohammed mundima nhatu dzokutanga, ndima yechina inotanga kuunza Abubakar, mutungamiri wokutanga akatevera 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.

> Uye vakarairwa kuti varege kukuvadza uswa hwenyika, kana chinhu chipi nechipi chakasvibira, kana muti upi zvawo; asi vanhu chete vasina chisimbiso chaMwari pahuma dzavo. Zvakazarurwa 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.

Murayiro wa Abubakar wakarayira varwi vechiIslamu kuti vasiyanise pakati pemarudzi maviri avanamati akanga aripo munyika dzeRoma panguva iyoyo. Rimwe boka raiva vaKaturike, avo vaiva nemimwe mirayiro yechitendero yaiveura shure kwemisoro yavo (tonsure), uye vaichengeta kunamata kweSvondo. Rimwe boka raiva vanochengeta Sabata rezuva rechinomwe, uye Sabata ndicho chisimbiso chaMwari.

> “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:—

> “Pashure porufu rwaMohammed, akatsiviwa pakutungamirira naAbubekr muna A.D. 632, uyo, paakangoti anyatsosimbisa masimba ake nehutongi hwake, akatumira tsamba yekutenderera kumadzinza eArabia, umo munowanikwa chidimbu chinotevera:—

> “‘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.’

> “‘Sañña ako mualimbasog kamo sa mga gubat sang Ginoo, magpakabakod kamo nga daw mga lalaki, nga indi magtalikod ukon magpalagyo; apang indi ninyo pagdungisan ang inyo kadalag-an sang dugo sang mga babayi kag mga kabataan. Indi kamo maglaglag sing mga palma, ukon magsunog sing mga talamnan sang trigo. Indi kamo magputol sing mga kahoy nga nagapamunga, ukon maghimo sing ano man nga kalautan sa mga kasapatan, luwas lamang sang inyo pagapatyon para kan-on. Kag sa tagsa ka pagpakigkatipan ukon kasugtanan nga inyo himuon, tumanon ninyo ini, kag mangin matutom kamo sa inyo pulong. Kag samtang nagalakat kamo, makakita kamo sing pila ka mga relihiyoso nga tawo nga nagakabuhi nga linain sa mga monasteryo, kag nga nagapuyo didto agod mag-alagad sa Dios sa sina nga paagi; pabay-i ninyo sila, kag indi ninyo sila pagpatyon ukon paglaglagon ang ila mga monasteryo. Kag makakita man kamo sing isa pa gid ka sahi sang mga tawo nga sakop sang sinagoga ni Satanas, nga may gin-ahit nga mga korona sang ulo; siguruhon gid ninyo nga biyakon ninyo ang ila mga bagol, kag indi gid sila paghatagan sing kaluoy tubtob nga sila mangin mga Mohammedan ukon magbayad sing tributo.’”

> “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.

> “Muneneri kana kuti munhoroondo hamuna kutaurwa kuti mirayiro iya yaiva nounhu zvikuru yakateererwa nokungwarira kwakafanana nokwakapiwa murayiro une utsinye; asi ndizvo zvakarairwa kwavari. Uye zviri pamusoro ndizvo chete zvinorayirwa zvakanyorwa naGibbon, sezvakapiwa naAbubekr kuvatungamiri avo basa ravo raiva rokupa mirayiro kuhondo dzose dzavaSaracen. Mirayiro yacho inowirirana pakusarudzika kwayo nechirevo chakaporofitwa, sokunge kuti caliph pachake akanga achiita mukuteerera kunozivikanwa pamwe chete nokwakananga kumurayiro wakakwirira kupfuura womunhu anofa; uye panguva chaiyo yokubuda kwake kundorwa norudzidziso rwaJesu, uye kuparadzira chiMohammedan pachinzvimbo charwo, akadzokorora mashoko ayo zvakaporofitwa muZvakazarurwa zvaJesu Kristu kuti aizotaura.”

> “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.

> “Muhuri wa Mungu Katika Vipaji vyao.—Katika maelezo juu ya sura ya 7:1–3, tumeonyesha kwamba muhuri wa Mungu ni Sabato ya amri ya nne; wala historia haijakaa kimya kuhusu ukweli kwamba wamekuwapo waishikao Sabato ya kweli katika kipindi chote cha majaliwa haya ya sasa. Lakini hapa kwa wengi imezuka swali, ni nani waliokuwa watu hao ambao wakati huo walikuwa na muhuri wa Mungu katika vipaji vyao, na ambao kwa sababu hiyo wakaepushwa na ukandamizaji wa Kiislamu? Msomaji na akumbuke ukweli huo, ambao tayari umetajwa, kwamba katika kipindi chote hiki cha majaliwa wamekuwapo wale waliokuwa na muhuri wa Mungu katika vipaji vyao, yaani, waliokuwa waadhimishaji wenye ufahamu wa Sabato ya kweli; tena na azingatie zaidi kwamba kile ambacho unabii unasema ni kwamba mashambulio ya nguvu hii ya Kituruki ya uharibifu hayaelekezwi dhidi yao, bali dhidi ya tabaka jingine. Hivyo, jambo hili huondolewa kila ugumu; kwa maana hayo tu ndiyo ambayo unabii kwa kweli unasema. Ni tabaka moja tu la watu linaloletwa waziwazi mbele katika andiko; yaani, wale wasio na muhuri wa Mungu katika vipaji vyao; na kuhifadhiwa kwa wale walio na muhuri wa Mungu kunaletwa ndani kwa njia ya kudokezwa tu. Kwa hiyo, hatujifunzi kutoka katika historia kwamba yeyote miongoni mwao alihusishwa katika mojawapo ya misiba ambayo Wasaraceni waliwapatia wale waliokuwa chombo cha chuki yao. Walipewa agizo dhidi ya tabaka jingine la watu. Nayo maangamizi yatakayolijia tabaka hili la watu hayawekwa katika kinyume na kuhifadhiwa kwa watu wengine, bali kwa kuhifadhiwa kwa mazao na ubichi wa nchi tu; yaani, Msiidhuru majani, miti, wala kitu chochote kilicho kijani, bali tabaka fulani tu la watu. Na katika utimilifu wake, tunaona hali ya ajabu ya jeshi la wavamizi likivihurumia vitu ambavyo majeshi ya namna hiyo kwa kawaida huyaharibu, yaani, uso na mazao ya asili; na, kwa kufuatilia ruhusa yao ya kuwadhuru wale watu ambao hawakuwa na muhuri wa Mungu katika vipaji vyao, wakipasua mafuvu ya tabaka la washika dini wenye taji zilizonyolewa, waliokuwa wa sinagogi la Shetani.”

> “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.

> “Wawanihena pasina kukayikisa vaiva rudzi rwavamongi, kana kuti chimwe chikamu cheChechi yeRoma Katurike. Kurwiswa kwezvombo zvevaMohammedan kwakanangiswa kwavari. Uye zvinoita kwatiri sokuti pane kuenderana kwakakosha, kana kusiri kutaurwa kwakaitwa nechido, pakuvatsanangura savaya vakanga vasina chisimbiso chaMwari pahuma dzavo; nokuti ndiyo chaiyo chechi yakabvisa mutemo waMwari chisimbiso chawo, nokubvarura Sabata rechokwadi, nokumisa rekunyepedzera panzvimbo yaro. Uye hatinzwisisiwo, kana tichitarisa uprofita kana nhoroondo, kuti vanhu vaya Abubekr vaakarayira vateveri vake kuti varege kuvashungurudza vaiva nechisimbiso chaMwari, kana kuti vaingova vanhu vaMwari zvavo. Kuti vaiva vanaani, uye kuti nei vakaregererwa, uchapupu hushoma hwaGibbon hahutizivisi, uye hatina imwe nzira yokuziva nayo; asi tine chikonzero chose chokutenda kuti hakuna kana mumwe wava ava vaiva nechisimbiso chaMwari akashungurudzwa, asi rimwe boka, iro zvaiva pachena kuti rakanga risina, rakaurayiwa nomunondo; uye saizvozvo tsananguro dzeuprofita dzinozadzikiswa zvakakwana.” 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 akabatanidza vateveri vaMohammed muCaliphate mushure mekufa kwaMohammed; saka, kunyange zvazvo vari vanhu vaviri vakasiyana munhoroondo, vachitorwa pamwe chete vanomiririra kutanga kweuchapupu hweIslam hwenhamo yokutanga, uye munhu wenhoroondo anocherekedza nhoroondo yenhamo yokutanga ndiMohammed.

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.

Ekuqaleni komlando wesishayo sesibili, uMohammed II wanqoba iConstantinople ngo-1453. Ngo-1449, izingelosi ezine, ezimele ubuSulumane, zadedelwa. Ukuqala nokuphela kwesishayo sokuqala kuphawulwa ngoMohammed, owokuqala nowesibili ngokulandelana. Ngokwesiprofetho, ukuqala nokuphela komlando wesishayo sokuqala kuthwele uphawu luka-Alpha no-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.

Kutanga kwedambudziko rechipiri kunosanganisira chiporofita chenguva chevatumwa vana, vanomiririra ChiIslamu, avo vakazoburitswa, uye vakazodziviswazve musi wa11 Nyamavhuvhu, 1840. Kubva panguva iyoyo kusvika musi wa22 Gumiguru, 1844, kuisirwa chisimbiso kwezana rimwe namakumi mana nezvina zvamazana kunoratidzwa. Kutanga kwedambudziko rechipiri kunoratidza kusunungurwa kweChiIslamu, uye kuguma kwacho kunoratidza kudziviswa kweChiIslamu. Zvose zviri zviviri dambudziko rokutanga neredambudziko rechipiri zvine zviratidzo zvouporofita zvakanyatsorurama zvinobatanidza kutanga kwazvo nokuguma kwazvo.

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.

Ole muamua e lua e tatau ona faaee le tasi i luga o le isi, “laina i luga o le laina,” ina ia iloa ai le mala lona tolu. O se tasi o uiga faaperofeta ua iloa e molimau muamua e toalua o Isalama, o lo latou fai ma sui o se vaitaimi faapitoa e faailogaina ai lona amataga ma lona faaiʻuga i le faailoga o le Alefa ma le Omeka. E iai foʻi lo latou faailoga lona lua, auā o le amataga o le mala muamua e faailoa ai le faamaufaailogaina o tagata o le Atua, ma o le faaiʻuga foʻi o le mala lona lua e faailoa ai le faamaufaailogaina o tagata o le Atua.

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.

Dambudziko rechitatu rakasvika apo Islam yakarwisa pakarepo uye zvisingatarisirwi chikara chepanyika cheZvakazarurwa 13, nokudaro ichitanga nguva yekuiswa chisimbiso. Kuiswa chisimbiso kwezana nemakumi mana nezvina zvuru kunopera pamutemo weSvondo uri kuuya nokukurumidza, uye mukupindura kutsauka ikoko, kutsauka kwenyika kunoteverwa nokuparadzwa kwenyika. Sezvakaratidzwa nemufananidzo muRoma yechihedheni uye Roma yepapa, kuparadzwa kwenyika kunoitwa nokutonga kwaMwari kwemabhosvo. Matambudziko matatu aya zvakare mabhosvo. Islam yedambudziko rechitatu icharovazve pakarepo uye zvisingatarisirwi pamutemo weSvondo uri kuuya nokukurumidza muUnited States, apo nguva yekuiswa chisimbiso kwezana nemakumi mana nezvina zvuru inopera. Nguva iyoyo yakafananidzirwa nenguva yokutanga yedambudziko rokutanga, uyezve nenguva yokupedzisira yedambudziko rechipiri.

We will continue this study in the next article.

この研究は次の記事で続ける。

> 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.

> Uye Sara akaona mwanakomana waHagari muIjipita, waakanga aberekera Abhurahamu, achinyomba. Naizvozvo akati kuna Abhurahamu, Dzinga murandakadzi uyu nomwanakomana wake; nokuti mwanakomana womurandakadzi uyu haangavi mugari wenhaka pamwe chete nomwanakomana wangu, iye Isaka. Zvino chinhu ichocho chakashungurudza zvikuru Abhurahamu pamusoro pomwanakomana wake. Asi Mwari akati kuna Abhurahamu, Ngazvirege kukushungurudza pamusana pomukomana, nepamusana pomurandakadzi wako; pazvose zvaunoudzwa naSara, teerera inzwi rake; nokuti muna Isaka ndimo muchadanwa mbeu yako. Uyezve, nomwanakomana womurandakadzi ndichamuitawo rudzi, nokuti imbeu yako. Zvino Abhurahamu akamuka mangwanani-ngwanani, akatora chingwa neguchu remvura, akazvipa kuna Hagari, achiziisa papfudzi rake, nomukomana, akamuendesa; akabva aenda, akandwanderera murenje reBheerishebha. Zvino mvura yakapera muguchu, akakandira mwana pasi porumwe rwemakwenzi. Iye ndokubva aenda akandogara pakatarisana naye kure-kure, sokunge pamuseve unobhururuka; nokuti akati, Ngandirege kuona kufa kwomwana. Akagara pakatarisana naye, akasimudza inzwi rake, akachema. Mwari akanzwa inzwi romukomana; mutumwa waMwari akadanidzira kuna Hagari ari kudenga, akati kwaari, Uneiko, Hagari? usatya; nokuti Mwari anzwa inzwi romukomana paari. Simuka, simudza mukomana, umubate noruoko rwako; nokuti ndichamuita rudzi rukuru. Mwari akazarura meso ake, akaona tsime remvura; akaenda, akazadza guchu nemvura, akamwisa mukomana. Mwari akava nomukomana; akakura, akagara murenje, akava mupfuri womiseve. Genesi 21:9–20.

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