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

Ìwé Dáníẹ́lì - Ọ̀kan Ọgọ́rùn-ún àti Ọ̀kanlá

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

Ṣíṣí Ìtumọ̀ Àsọtẹ́lẹ̀ ti Abubakar nínú Ègbé Kìíní ti Ìfihàn

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.

Nínú ìtàn àsọtẹ́lẹ̀ ti Woe àkọ́kọ́, aṣáájú tí ó tẹ̀lé Mohammed ni Abu Bakr Abdullah ibn Abi Quhafa, ọkọ ọmọbìnrin Mohammed. A ó máa tọ́ka sí i gẹ́gẹ́ bí Abubakar. Àwọn ẹsẹ̀ mẹ́rin àkọ́kọ́ tọ́ka sí òun àti Mohammed pẹ̀lú. Abubakar ni alákóso Íslámù àkọ́kọ́ lẹ́yìn Mohammed, ìtàn sì gbé àṣẹ kan tí ó fún àwọn ọmọ-ogun rẹ̀ kalẹ̀, èyí tí a ṣàpẹẹrẹ rẹ̀ nínú ẹsẹ̀ kẹrin ti Ìfihàn orí kẹsàn-án. Àṣẹ náà ń ṣojú ìlànà ìdìdi àmì tí ó bẹ̀rẹ̀ ní ìgbà dídé Woe kẹta, èyí tí ó tún jẹ́ Kèrèje Keje, tí ó sì tún jẹ́ dídé angẹli kẹta.

> 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.

> Àngẹ́lì karùn-ún sì fún ìpè; mo sì rí ìràwọ̀ kan tí ó ṣubú láti ọ̀run wá sí ayé: a sì fi kọ́kọ́rọ́ kòtò àìnísàlẹ̀ fún un. Ó sì ṣí kòtò àìnísàlẹ̀ náà; èéfín sì ti inú kòtò náà jáde wá, bí èéfín ilé ìná ńlá; oòrùn àti ojú ọ̀run sì ṣókùnkùn nítorí èéfín kòtò náà. Àwọn eṣú sì ti inú èéfín náà jáde wá sórí ayé: a sì fún wọn ní agbára, gẹ́gẹ́ bí àwọn àkekèé ayé ṣe ní agbára. A sì pàṣẹ fún wọn pé kí wọn má ṣe pa koríko ayé lára, tàbí ohun èlòko tútùkùtù kan, tàbí igi kankan; bí kò ṣe àwọn ènìyàn nìkan tí wọn kò ní èdìdì Ọlọ́run ní iwájú orí wọn. Ìfihàn 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:

“Iràwọ̀” tí ó ṣubú láti ọ̀run ni Mohammed, ẹni tí ó bẹ̀rẹ̀ iṣẹ́-ìránṣẹ́ rẹ̀ ní ọdún 606. A fi “kọ́kọ́rọ́” kan fún Mohammed tí yóò “ṣí” “kòtò aláìlópin,” kí “èéfín” lè mú “oòrùn àti afẹ́fẹ́” ṣókùnkùn, tí ó sì mú “èṣú” jáde, àwọn tí a fún ní “agbára” gẹ́gẹ́ bí agbára “àkekèé.” Kọ́kọ́rọ́ náà jẹ́ ogun ológun kan tí ó fa àìlera sí agbára ológun àwọn Romu, nípa bẹ́ẹ̀ ó sì jẹ́ kí ìdìde ogun Islam lè ṣẹlẹ̀. Kòtò aláìlópin náà jẹ́ ààmì Arabíà, ibi ìbí Islam, èéfín náà sì dúró fún ẹ̀sìn èké Islam tí ó yẹ kí ó tàn káàkiri ilẹ̀-ayé, kí ó sì gba agbègbè ilẹ̀ kan náà tí yóò jẹ́ pé ìjọ èṣú yóò bo bí ìjọ èṣú tí ń gòkè lọ kọjá àríwá Áfíríkà, gúúsù Yúróòpù, àti Arabíà. Èṣú náà jẹ́ ààmì Islam, agbára sì, ní ti àsọtẹ́lẹ̀, ń ṣojú agbára ológun. Agbára wọn yóò dàbí ti àkekèé, tí ń ta ènìyàn lójijì. Uriah Smith sọ pé:

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

> “Iràwọ̀ kan ṣubú láti ọ̀run wá sí ilẹ̀ ayé; a sì fi kọ́kọ́rọ́ ibú àìnísàlẹ̀ náà fún un.

> “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.’. ..

> “Nígbà tí ọba Pérsia ń ronú lórí àwọn ìyanu iṣẹ́ ọnà àti agbára rẹ̀, ó gba lẹ́tà kan láti ọ̀dọ̀ ọmọ orílẹ̀-èdè Mẹ́ká kan tí a kò mọ̀ sí, tí ń pè é láti jẹ́wọ́ Mohammed gẹ́gẹ́ bí aposteli Ọlọ́run. Ó kọ ìpè náà, ó sì ya lẹ́tà náà. ‘Bẹ́ẹ̀ ni,’ ni wòlíì Arabu náà ké síta, ‘Ọlọ́run yóò ya ìjọba náà, yóò sì kọ ẹ̀bẹ̀ Chosroes sílẹ̀.’ Nígbà tí a gbé e sí etí àwọn ìjọba ńlá méjèèjì wọ̀nyí ti Ìlà Oòrùn, Mohammed fi ayọ̀ ìkọ̀kọ̀ ṣàkíyèsí ìtẹ̀síwájú ìparun ara wọn; àti láàárín àwọn ìṣẹ́gun Pérsia, ó gbójúgbóyà láti sọ tẹ́lẹ̀ pé, kí ọ̀pọ̀ ọdún tó kọjá, ìṣẹ́gun yóò tún padà sọ́dọ̀ àwọn àsíá àwọn ará Romu. ‘Ní àkókò tí a sọ pé a ti fi àsọtẹ́lẹ̀ yìí hàn, kò sí àsọtẹ́lẹ̀ kankan tí ó lè jìnnà sí ìmúṣẹ rẹ̀ ju èyí lọ, níwọ̀n bí ọdún méjìlá àkọ́kọ́ ti Heraclius ti kéde ìtúká tó súnmọ́lé ti ìjọba náà.’...”

> “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.’

> “Khosrau ṣẹ́gun ohun-ìní Romu ní Éṣíà àti Áfíríkà. Àti pé ‘ìjọba Romu,’ ní àsìkò yẹn, ‘ti dín kù sí àwọn ògiri Constantinople, pẹ̀lú àjẹkù Gíríìsì, Ítálì, àti Áfíríkà, àti àwọn ìlú etí òkun díẹ̀, láti Tyre títí dé Trebizond, ní etíkun Éṣíà. Ìrírí ọdún mẹ́fà níkẹyìn mú kí ọba Pérsia náà yí padà kúrò nínú iṣẹ́gun Constantinople, kí ó sì sọ owó orí ọdún-ọdún tí yóò jẹ́ ìdápadà ìjọba Romu ní pàtó,—ẹgbẹ̀rún tálẹ́ǹtì wúrà, ẹgbẹ̀rún tálẹ́ǹtì fàdákà, ẹgbẹ̀rún aṣọ àlà ọwọ́ siliki, ẹgbẹ̀rún ẹṣin, àti ẹgbẹ̀rún wúńdíá. Heraclius fara mọ́ àwọn ọ̀rọ̀ àdéhùn ẹlẹ́gẹ́ yìí. Ṣùgbọ́n àkókò àti ààyè tí ó rí gbà láti kó àwọn ìṣúra wọ̀nyí jọ láti inú òṣì Ìlà Oòrùn ni a fi pẹ̀lú ìsapá ńlá lò nínú ìmúrasílẹ̀ fún ìkọlù onígboyà àti ti àìnírètí.’”

> “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.

> “Ọba ilẹ̀ Persia kẹ́gàn Saraceni aláìlókìkí náà, ó sì fi ọ̀rọ̀ wòlíì tí wọ́n ń pe ní ti Mẹ́kà ṣe yẹ̀yẹ́. Kódà ìṣubú ìjọba Róòmù náà kì bá tí ṣí ilẹ̀kùn sílẹ̀ fún Mohammedanism, tàbí fún ìlọsíwájú àwọn ajíhìnrere ológun ti Saraceni, ẹni tí ń tan ẹ̀tàn kalẹ̀, bí ó tilẹ̀ jẹ́ pé aládé àwọn ara Persia àti chagan àwọn Avar (arọ́pò Attila) ti pín àkókù àwọn ìjọba àwọn Caesar láàárín ara wọn. Chosroes fúnra rẹ̀ ṣubú. Àwọn ìjọba ọba Persia àti ti Róòmù mú agbára ara wọn tán lórí ara wọn. Àti pé kí a tó fi idà sínú ọwọ́ wòlíì èké náà, a ti lù ú kúrò ní ọwọ́ àwọn tí ì bá ti dá ọ̀nà rẹ̀ dúró, tí wọ́n sì bá ti fọ agbára rẹ̀ túútúú.”

> “‘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.’

> “‘Láti ọjọ́ Scipio àti Hannibal, a kò tíì gbìyànjú iṣẹ́ ńlá kan tí ó lágbára ju èyí tí Heraclius ṣe fún ìdásílẹ̀ ìjọba náà lọ. Ó tọ ipa ọ̀nà rẹ̀ tí ó kún fún ewu kọjá Òkun Dúdú àti àwọn òkè Armenia, ó wọ inú àárín ilẹ̀ Persia gan-an, ó sì pe àwọn ọmọ-ogun ọba ńlá náà padà wá sí ààbò ilẹ̀ wọn tí ń ṣàn ẹ̀jẹ̀.’”

> “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.’

> “Nínú ogun Ninefe, èyí tí wọ́n jagun rẹ̀ pẹ̀lú ìkà gidigidi láti ìmọ́lẹ̀ ọjọ́ títí dé wákàtí kọkànlá, mẹ́ẹ̀dọ́gbọ̀n àsíá, yàtọ̀ sí àwọn tí ó ṣeé ṣe kí a ti fọ́ tàbí ya, ni a gbà lọ́wọ́ àwọn Pẹ́ṣíà; a gé apá tí ó pọ̀ jùlọ nínú ogun wọn lulẹ̀, àwọn asegun náà sì, ní fífi ìparun tiwọn pamọ́, lo òru náà lórí pápá ogun. Àwọn ìlú àti àwọn ààfin Asiria ni a ṣí sílẹ̀ fún àwọn ará Róòmù fún ìgbà àkọ́kọ́.”

> “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.

> “Agbára ọba-ọba Romu kò fi ọwọ́ múlẹ̀ sí i nípasẹ̀ àwọn ìṣẹ́gun tí ó ṣẹ́gun; ní àkókò kan náà sì ni a tún pèsè ọ̀nà, àti nípasẹ̀ ọ̀nà kan náà, fún ọ̀pọ̀lọpọ̀ àwọn Saracens láti Arabia, bí eéṣú láti agbègbè kan náà, tí wọ́n ń tan ẹ̀sìn Mohammedan tí ó ṣókùnkùn tí ó sì ń tan ènìyàn jẹ́ káàkiri ní ipa-ọ̀nà wọn, tí wọ́n sì bò bo gbogbo ilẹ̀ ọba Pérsia àti ti Romu ní kíákíá.

> “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.

> “A kò lè fẹ́ àpẹẹrẹ tí ó péye síi ti òtítọ́ yìí ju èyí tí a pèsè nínú àwọn ọ̀rọ̀ ìparí orí náà láti ọ̀dọ̀ Gibbon, láti inú èyí tí a ti mú àwọn ìyọkúrò tí ó ṣáájú. ‘Bí ó tilẹ̀ jẹ́ pé a ti dá ọmọ-ogun ajagunmólè kan sílẹ̀ lábẹ́ àsíá Heraclius, ìsapá tí kò bá ìṣètò àdáyébá mu náà dàbí ẹni pé ó ti rẹ agbára wọn jù bí ó ti lo ó. Nígbà tí ọba náà ń ṣẹ́gun ní Constantinople tàbí Jerusalẹmu, àwọn Saracen kó ìlú kékeré kan tí a kò mọ̀ lórí ààlà Siria, wọ́n sì gé díẹ̀ ninu àwọn ọmọ-ogun tí wọ́n lọ láti gbà á sílẹ̀ sí wẹ́wẹ́,—ìṣẹ̀lẹ̀ àtàtà tí ó wọ́pọ̀ tí kò sì ṣe pàtàkì, bí kò ṣe pé ó jẹ́ ìṣáájú ìyípadà alágbára kan. Àwọn olè wọ̀nyí ni àwọn àpọ́sítélì Mohammed; ìgboyà wèrè wọn ti jáde láti inú aṣálẹ̀; àti ní ọdún mẹ́jọ ìkẹyìn ìjọba rẹ̀, Heraclius pàdánù sí àwọn Arabu gan-an àwọn ẹkùn náà tí ó ti gbà padà lọ́wọ́ àwọn Persia.׳

> “‘The spirit of fraud and enthusiasm, whose abode is not in the heavens,’ was let loose on earth. The bottomless pit needed but a key to open it, and that key was the fall of Chosroes. He had contemptuously torn the letter of an obscure citizen of Mecca. But when from his ‘blaze of glory’ he sunk into the ‘tower of darkness’ which no eye could penetrate, the name of Chosroes was suddenly to pass into oblivion before that of Mohammed; and the crescent seemed but to wait its rising till the falling of the star. Chosroes, after his entire discomfiture and loss of empire, was murdered in the year 628; and the year 629 is marked by ‘the conquest of Arabia,’ and ‘the first war of the Mohammedans against the Roman empire.’ ‘And the fifth angel sounded, and I saw a star fall from heaven unto the earth; and to him was given the key of the bottomless pit. And he opened the bottomless pit.’ He fell unto the earth. When the strength of the Roman empire was exhausted, and the great king of the East lay dead in his tower of darkness, the pillage of an obscure town on the borders of Syria was ‘the prelude of a mighty revolution.’ ‘’The robbers were the apostles of Mohammed, and their frantic valor emerged from the desert.’

> “‘Ẹ̀mí ẹ̀tàn àti ìfọ̀kànsìn ìgbóná, tí ibùgbé rẹ̀ kò sí ní àwọn ọ̀run,’ ni a tú sílẹ̀ lórí ilẹ̀ ayé. Kòtò àìnísàlẹ̀ kò nílò nǹkan kan bí kò ṣe kọ́kọ́rọ́ láti ṣí i, àti kọ́kọ́rọ́ náà ni ìṣubú Chosroes. Ó fi ẹ̀gàn ya lẹ́tà ọmọ ìlú kan tí a kò mọ̀ sí rere láti Mekka. Ṣùgbọ́n nígbà tí láti inú ‘ìtànná ògo’ rẹ̀ ó rì sínú ‘ilé-ìṣọ́ òkùnkùn’ tí ojú kankan kò lè wọ inú rẹ̀, orúkọ Chosroes yóò sì yára bọ sínú ìgbàgbé níwájú ti Mohammed; òṣùpá àgùnfọ̀ọ́rẹ́ náà sì dàbí ẹni pé ó kan ń dúró de ìgòkè rẹ̀ títí di ìṣubú ìràwọ̀ náà. Wọ́n pa Chosroes lẹ́yìn ìparun pátápátá rẹ̀ àti ìsonù ìjọba rẹ̀ ní ọdún 628; a sì fi ọdún 629 sàmì sí gẹ́gẹ́ bí ‘ìṣẹ́gun Arabia,’ àti ‘ogun àkọ́kọ́ àwọn Mohammedans sí ìjọba Romu.’ ‘Angẹli karùn-ún sì fún ìpè, mo sì rí ìràwọ̀ kan ṣubú láti ọ̀run wá sí ilẹ̀ ayé; a sì fi kọ́kọ́rọ́ kòtò àìnísàlẹ̀ náà fún un. Ó sì ṣí kòtò àìnísàlẹ̀ náà.’ Ó ṣubú wá sí ilẹ̀ ayé. Nígbà tí agbára ìjọba Romu ti rẹ̀ tán, tí ọba ńlá ti Ìlà Oòrùn sì dubulẹ̀ ní òkú nínú ilé-ìṣọ́ òkùnkùn rẹ̀, ìkógun ìlú kékeré kan tí a kò mọ̀ sí ààlà Siria ni ‘ìṣáájú ìyípadà ńlá kan.’ ‘’Àwọn olè wọ̀nyẹn ni àwọn àpọ́sítélì Mohammed, ìgboyà aṣiwèrè wọn sì yọ láti inú aginjù.’”

> “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.

> “Ọ̀gbun Aláìlópin.—Ìtumọ̀ ọ̀rọ̀ yìí ni a lè kẹ́kọ̀ọ́ láti inú èdè Gíríìkì, èyí tí a túmọ̀ sí ‘ìjìnlẹ̀, aláìlópin, jíjin gan-an,’ ó sì lè tọ́ka sí ibikíbi tí ó jẹ́ ahoro, tí a ti fi sílẹ̀ di pẹ́tẹ́lẹ́, tí a kò sì gbin sí. A lò ó fún ayé ní ipò rẹ̀ àkọ́kọ́ ti rudurudu. Gen. 1:2. Nínú àpẹẹrẹ yìí ó lè tọ́ sí i ní ìbámu pẹ̀lú àwọn ahoro tí a kò mọ̀ ní aginjù Arábíà, láti etí ààlà rẹ̀ ni àwọn ọ̀pọ̀ ọmọ ogun Saracen ti jáde bí ìkùukùu eṣú. Ìṣubú Chosroes, ọba Pérsíà, sì lè dára pọ̀ gan-an gẹ́gẹ́ bí ṣíṣi ọ̀gbun aláìlópin náà, nítorí ó pèsè ọ̀nà sílẹ̀ fún àwọn ọmọlẹ́yìn Mohammed láti jáde láti ilẹ̀ wọn tí ó ṣókùnkùn, kí wọ́n sì tan àwọn ẹ̀kọ́ ìtanrànjẹ wọn ká pẹ̀lú iná àti idà, títí wọ́n fi tan òkùnkùn wọn bò gbogbo ìjọba Ìlà Oòrùn.” 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.

Ègbé àkọ́kọ́, èyí tí í ṣe ìpè karùn-ún, ń tọ́ka sí ìbẹ̀rẹ̀ ogun Islam sí Romu, ó sì tún ń tọ́ka sí ìjà kan láàárín Romu àti Pẹ́ṣíà níbi tí Romu ti ṣẹ́gun; ṣùgbọ́n ní ṣíṣe bẹ́ẹ̀, ó ná agbára ológun rẹ̀ tán dé ìwọ̀n tí kò fi lè dá ìdìde agbára Islam dúró. Àwọn àbùdá àsọtẹ́lẹ̀ ti ègbé àkọ́kọ́ àti ègbé kejì ń fi àwọn àbùdá àsọtẹ́lẹ̀ ti ègbé kẹta hàn, ó sì ṣe pàtàkì láti mọ̀ àwọn ègbé méjì àkọ́kọ́ gẹ́gẹ́ bí ààmì ìtàn ègbé kẹta, nítorí ìtàn náà dúró fún àkókò ìdìdì àwọn ọ̀kẹ́ méjìlá lé ogójì mẹ́rin [144,000], èyí tí ó bẹ̀rẹ̀ ní September 11, 2001. Lẹ́yìn ìtàn àsọtẹ́lẹ̀ tí a ṣojú rẹ̀ nípasẹ̀ Mohammed nínú ẹsẹ̀ mẹ́ta àkọ́kọ́, ẹsẹ̀ kẹrin ṣàfihàn Abubakar, aṣáájú àkọ́kọ́ lẹ́yìn 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.

> A sì pàṣẹ fún wọn pé kí wọn má ṣe pa koríko ayé lára, tàbí ohun aláwọ̀ ewé kankan, tàbí igi kankan; bí kò ṣe àwọn ènìyàn wọ̀nyí nìkan tí wọn kò ní èdìdì Ọlọ́run ní iwájú orí wọn. Ìfihàn 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.

Àṣẹ Abubakar pa láṣẹ fún àwọn jagunjagun Islam láti fi ìyàtọ̀ hàn láàárín irú olùjọsìn méjì tí ó wà ní àwọn ilẹ̀ Romu ní àkókò yẹn. Ẹgbẹ́ kan ni àwọn Kátólíìkì, tí wọ́n ní díẹ̀ lára àwọn ẹgbẹ́ ẹ̀sìn tí wọ́n máa ń fá ẹ̀yìn orí wọn (tonsure), tí wọ́n sì ń pa ìjọsìn ọjọ́ Àìkú mọ́. Ẹgbẹ́ kejì sì ni àwọn olùpa Sábáàtì ọjọ́ keje mọ́, Sábáàtì náà sì ni èdìdì Ọlọ́run.

> “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:—

> “Lẹ́yìn ikú Mohammed, Abubekr ni ó rọ́pò rẹ̀ nínú àṣẹ ní ọdún A.D. 632; ẹni tí, ní kété tí ó ti fi ìṣàkóso àti ìjọba rẹ̀ múlẹ̀ dáadáa, rán lẹ́tà àkànṣe kan káàkiri sí àwọn ẹ̀yà Arabia, lára èyí tí èyí tí ó tẹ̀lé yìí jẹ́ àyọkà kan:—

> “‘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.’

> “‘Nígbà tí ẹ bá ń jagun àwọn ogun Olúwa, ẹ fi ara yín hàn gẹ́gẹ́ bí ọkùnrin, láì yí ẹ̀yìn padà; ṣùgbọ́n kí ìṣẹ́gun yín má bà á ní àbàwọ́n pẹ̀lú ẹ̀jẹ̀ àwọn obìnrin àti àwọn ọmọ. Ẹ má ṣe pa igi ọ̀pẹ run, bẹ́ẹ̀ ni ẹ má ṣe sun àwọn oko ọkà kankan. Ẹ má ṣe gé àwọn igi eléso lulẹ̀, bẹ́ẹ̀ ni ẹ má ṣe ṣe ibi kankan sí ẹran ọ̀sìn, bí kò ṣe irú èyí tí ẹ pa láti jẹ. Nígbà tí ẹ bá sì dá májẹ̀mú tàbí àdéhùn kankan sílẹ̀, ẹ dúró ṣinṣin nínú rẹ̀, kí ọ̀rọ̀ yín sì dájú gẹ́gẹ́ bí ẹ ti sọ ọ́. Bí ẹ sì ti ń lọ, ẹ ó rí àwọn ènìyàn onífẹ̀ẹ́-sìn kan tí wọ́n gbé ìgbé ayé ìyàsọ́tọ̀ nínú àwọn ilé ajẹ́mọ́nà, tí wọ́n sì ti pinnu nínú ara wọn láti máa sin Ọlọ́run ní ọ̀nà náà; ẹ jẹ́ kí wọ́n wà ní tiwọn, ẹ má sì pa wọ́n tàbí run àwọn ilé ajẹ́mọ́nà wọn. Ẹ ó sì tún rí irú àwọn ènìyàn mìíràn tí wọ́n jẹ́ ti sinagọgu Satani, tí wọ́n fá adé orí wọn; ẹ rí i dájú pé ẹ ya agbárí wọn, kí ẹ má sì ṣe fún wọn ní ààyè kankan títí wọn yóò fi di ọmọ Muhammadi tàbí kí wọ́n san owó orí.’”

> “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.

> “A kò sọ nínú àsọtẹ́lẹ̀ tàbí nínú ìtàn pé àwọn àṣẹ tí ó ní ìwà ènìyàn jùlọ ni wọ́n tẹ̀lé pẹ̀lú ìṣọ́ra gẹ́gẹ́ bí àṣẹ ìkà náà; ṣùgbọ́n bẹ́ẹ̀ ni a pàṣẹ fún wọn. Àti pé àwọn ohun tí ó ṣáájú náà nìkan ni Gibbon kọ sílẹ̀ gẹ́gẹ́ bí èyí tí a fi fún Abubekr láti sọ fún àwọn olórí, tí iṣẹ́ wọn jẹ́ láti fi àwọn àṣẹ náà jáde fún gbogbo àwọn ọmọ-ogun Saracen. Àwọn àṣẹ náà bá àsọtẹ́lẹ̀ náà mu nípa ìyàtọ̀ tí ó ṣe, bí ẹni pé khalifa náà fúnra rẹ̀ ń ṣiṣẹ́ ní ìgbọràn tí a mọ̀ sí, pẹ̀lú ìgbọràn tààrà, sí àṣẹ tí ó ga ju ti ènìyàn aláìleèkú lọ; àti ní ìṣe gan-an tí ó fi ń jáde lọ láti bá ẹ̀sìn Jésù jagun, àti láti tan ẹ̀sìn Mohammed kalẹ̀ dípò rẹ̀, ó tún àwọn ọ̀rọ̀ náà sọ tí a ti sọ tẹ́lẹ̀ nínú Ìṣípayá Jésù Kristi pé yóò sọ.”

> “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.

> “Èdìdì Ọlọ́run ní Oríwájú Wọ́n.—Nínú àlàyé lórí orí keje 7:1–3, a ti fihàn pé èdìdì Ọlọ́run ni Sábáàtì òfin kẹrin; ìtàn kò sì dákẹ́ nípa òtítọ́ náà pé àwọn tí ń pa Sábáàtì tòótọ́ mọ́ ti wà ní gbogbo àkókò ìṣàkóso yìí títí dé òní. Ṣùgbọ́n ìbéèrè ti dìde níhìn-ín pẹ̀lú ọ̀pọ̀lọpọ̀ ènìyàn pé, ta ni àwọn ọkùnrin wọ̀nyí tí ní àkókò yìí wọ́n ní èdìdì Ọlọ́run ní oríwájú wọn, tí wọ́n sì fi bẹ́ẹ̀ bọ́ lọ́wọ́ ìnúnibíni Muhammadan? Kí olùkà máa rántí òtítọ́ náà, tí a ti mẹ́nu kàn tẹ́lẹ̀, pé àwọn kan ti wà ní gbogbo ìṣàkóso yìí tí wọ́n ní èdìdì Ọlọ́run ní oríwájú wọn, tàbí tí wọ́n jẹ́ àwọn olùṣọ́ Sábáàtì tòótọ́ pẹ̀lú ìmọ̀; kí wọ́n sì tún ronú pé ohun tí àsọtẹ́lẹ̀ náà ń jẹ́rìí ni pé ìkọlù agbára Tọ́kì apanirun yìí kò dojú kọ́ wọn, bí kò ṣe ẹgbẹ́ ènìyàn mìíràn. Nípa bẹ́ẹ̀, a ti yọ kókó-ọrọ náà kúrò nínú gbogbo ìṣòro; nítorí èyí nìkan ni ohun tí àsọtẹ́lẹ̀ náà ń jẹ́rìí ní tòótọ́. Ẹgbẹ́ ènìyàn kan ṣoṣo ni a fi hàn gbangba nínú ọ̀rọ̀ náà; ìyẹn ni, àwọn tí kò ní èdìdì Ọlọ́run ní oríwájú wọn; ìpamọ́ àwọn tí wọ́n ní èdìdì Ọlọ́run sì wọlé wá nípa ìtúmọ̀ àfihàn nìkan. Ní ìbámu pẹ̀lú èyí, a kò kẹ́kọ̀ọ́ láti inú ìtàn pé ẹnikẹ́ni nínú àwọn wọ̀nyí kópa nínú èyíkéyìí nínú àwọn àjálù tí àwọn Saracen mú wá sórí àwọn ohun ìfojúsùnná ìkórìíra wọn. A rán wọn sí ẹgbẹ́ ènìyàn mìíràn. Àti pé ìparun tí yóò dé bá ẹgbẹ́ ènìyàn yìí kò jẹ́ èyí tí a fi wé ìpamọ́ àwọn ènìyàn mìíràn, bí kò ṣe ti èso àti ewéko ilẹ̀ nìkan; báyìí ni, Ẹ má ṣe pa koríko, igi, tàbí ohun aláwọ̀ ewé kankan lára, bí kò ṣe ẹgbẹ́ ènìyàn kan pàtó. Nínú ìmúṣẹ rẹ̀, a sì rí àwòrán àjèjì yìí pé ọmọ-ogun àwọn agbóguntini ń dá àwọn nǹkan wọ̀nyí sí, èyí tí irú àwọn ọmọ-ogun bẹ́ẹ̀ sábà máa ń pa run, ìyẹn ni, ojú àti àwọn èso àtọwọdá ẹ̀dá; wọ́n sì, nípa mímú àṣẹ tí a fún wọn ṣẹ láti pa àwọn ènìyàn wọ̀nyí lára tí kò ní èdìdì Ọlọ́run ní oríwájú wọn, ń ya àtàrí ẹgbẹ́ àwọn onísìn kan tí wọ́n ní adé tí a fẹ́ ní irun, tí wọ́n sì jẹ́ ti sínágọ́gù Sátánì.”

> “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.

> “Láìsí àní-àní, wọ̀nyí jẹ́ irú àwọn mọnki kan, tàbí pínpín mìíràn nínú Ṣọ́ọ̀ṣì Roman Kátólíìkì. Sí wọn ni a tọ́ka ogun àwọn Mohammedans sí. Ó sì dàbí fún wa pé ìbámu àkànṣe kan wà, bí kì í bá ṣe ète pàtó, nínú ṣíṣe àpèjúwe wọn gẹ́gẹ́ bí àwọn tí wọn kò ní èdìdì Ọlọ́run ní iwájú orí wọn; níwọ̀n bí ìyẹn ṣe jẹ́ ìjọ náà gan-an tí ó ti gba èdìdì rẹ̀ kúrò lọ́wọ́ òfin Ọlọ́run, nípa yíyọ Sábátì tòótọ́ kúrò, tí ó sì fi èké kan gbé dìde sí ipò rẹ̀. A kò sì loye, yálà láti inú àsọtẹ́lẹ̀ tàbí láti inú ìtàn, pé àwọn ènìyàn wọ̀nyẹn tí Abubekr pàṣẹ fún àwọn ọmọlẹ́yìn rẹ̀ pé kí wọn má ṣe yọ wọ́n lẹ́nu, ni wọ́n ní èdìdì Ọlọ́run, tàbí pé dandan ni wọ́n jẹ́ ènìyàn Ọlọ́run. Ta ni wọ́n jẹ́, àti fún ìdí wo ni a fi dá wọn sí, ẹ̀rí kékèké Gibbon kò sọ fún wa, a kò sì ní ọ̀nà mìíràn láti mọ̀; ṣùgbọ́n a ní gbogbo ìdí láti gbà gbọ́ pé kò sí ẹnìkan nínú àwọn wọ̀nyí tí ó ní èdìdì Ọlọ́run tí a yọ lẹ́nu, nígbà tí a fi àwọn ẹ̀ka mìíràn, tí ó ṣe kedere pé wọn kò ní í, lé lọ́bẹ; báyìí ni àwọn àlàyé pàtó inú àsọtẹ́lẹ̀ náà sì ti rí ìmúṣẹ lọ́pọ̀lọpọ̀.” 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 sọ àwọn ọmọlẹ́yìn Mohammed di mímú ṣọ̀kan sínú Kalifeti lẹ́yìn ikú Mohammed, nítorí náà, bí ó tilẹ̀ jẹ́ pé wọ́n jẹ́ ènìyàn ìtàn méjì ọ̀tọ̀ọ̀tọ̀, nígbà tí a bá kà wọ́n pọ̀, wọ́n ṣojú ìbẹ̀rẹ̀ ẹ̀rí Islam ti ègbé àkọ́kọ́, àti ènìyàn ìtàn tí ó fi àmì sí ìtàn ègbé àkọ́kọ́ ni 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.

Ní ìbẹ̀rẹ̀ ìtàn ìyọnu kejì, Mohammed II gba Constantinople ní ọdún 1453. Ní ọdún 1449, wọ́n tú àwọn áńgẹ́lì mẹ́rin sílẹ̀, tí wọ́n dúró fún Islam. Ìbẹ̀rẹ̀ àti òpin ìyọnu kìíní ni a fi Mohammed kan samisi, èyí àkọ́kọ́ àti èyí kejì lẹ́sẹẹsẹ. Ní ọ̀nà àsọtẹ́lẹ̀, ìbẹ̀rẹ̀ àti òpin ìtàn ìyọnu kìíní rú ààmì Alpha àti 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.

Ìbẹ̀rẹ̀ ègbé kejì ní àsọtẹ́lẹ̀ àkókò kan nípa àwọn áńgẹ́lì mẹ́rin, tí wọ́n ṣàpẹẹrẹ Íslámù tí a sì tú sílẹ̀ nígbà náà, lẹ́yìn èyí tí a sì di wọ́n lọ́wọ́ ní August 11, 1840. Láti àkókò náà títí di October 22, 1844, a fi èdìdì di ọ̀kẹ́ mẹ́rìnlélógójì [one hundred and forty-four thousand] ni a ṣàfihàn. Ìbẹ̀rẹ̀ ègbé kejì ń tọ́ka sí ìtúsílẹ̀ Íslámù, ìparí rẹ̀ sì ń samisi ìdídíwọ́ Íslámù. Mejeeji ègbé àkọ́kọ́ àti ègbé kejì ní àwọn àmì àsọtẹ́lẹ̀ gígéye tí ń so àwọn ìbẹ̀rẹ̀ wọn mọ́ àwọn òpin wọn.

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.

A gbọdọ̀ fi àjálù méjì àkọ́kọ́ lé ara wọn lórí, “ìlà lórí ìlà,” kí a lè dá àjálù kẹta mọ̀. Ọ̀kan nínú àwọn àbùdá àsọtẹ́lẹ̀ tí àwọn ẹlẹ́rìí méjì àkọ́kọ́ ti Islam fi hàn ni pé wọ́n dúró fún àkókò kan pàtó tí ó samisi ìbẹ̀rẹ̀ àti ìparí pẹ̀lú àmì ìfọwọ́sí Alpha àti Omega. Wọ́n tún ní àmì ìfọwọ́sí kejì; nítorí ìbẹ̀rẹ̀ àjálù àkọ́kọ́ ń tọ́ka sí ìdìdì àwọn ènìyàn Ọlọ́run, àti ìparí àjálù kejì náà pẹ̀lú ń tọ́ka sí ìdìdì àwọn ènìyàn Ọlọ́run.

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.

Ègbé kẹta dé nígbà tí Ìslámù lù ẹranko ilẹ̀ ti Ìfihàn orí kẹtàlá lójijì, láìsí ìrètí, báyìí ni ó sì bẹ̀rẹ̀ àsìkò ìdìdì. Ìdìdì ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún mẹ́rìnlélógójì náà parí ní òfin Ọjọ́-Àìkú tí ń bọ̀ láìpẹ́, àti ní ìdáhùn sí ìṣọ̀tẹ̀ yẹn, ìṣọ̀tẹ̀ orílẹ̀-èdè ni ìparun orílẹ̀-èdè máa tẹ̀lé. Gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ pẹ̀lú Róòmù keferi àti Róòmù póòpù, ìparun orílẹ̀-èdè ni a ń mú ṣẹ nípasẹ̀ ìdájọ́ ìpè Ọlọ́run. Àwọn ègbé mẹ́ta náà sì jẹ́ àwọn ìpè pẹ̀lú. Ìslámù ti ègbé kẹta yóò tún lù lójijì, láìsí ìrètí, sí òfin Ọjọ́-Àìkú tí ń bọ̀ láìpẹ́ ní Orílẹ̀-Èdè Amẹ́ríkà, nígbà tí àsìkò ìdìdì ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún mẹ́rìnlélógójì náà bá parí. Àsìkò náà ni a ti ṣàpẹẹrẹ rẹ̀ nípasẹ̀ àsìkò ìbẹ̀rẹ̀ ti ègbé kìíní, àti pẹ̀lú nípasẹ̀ àsìkò ìparí ti ègbé kejì.

We will continue this study in the next article.

A ó tẹ̀síwájú nínú ẹ̀kọ́ yìí nínú àpilẹ̀kọ tí ó tẹ̀lé.

> 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.

> Sára sì rí ọmọ Hágárì ará Ejibiti, ẹni tí ó bí fún Ábúráhámù, pé ó ń ṣẹ̀sín. Nítorí náà, ó wí fún Ábúráhámù pé, Lé ìránṣẹ́bìnrin yìí àti ọmọ rẹ̀ jáde; nítorí ọmọ ìránṣẹ́bìnrin yìí kì yóò jogún pọ̀ mọ́ ọmọ mi, àní pẹ̀lú Ísákì. Ọ̀ràn náà sì bà Ábúráhámù nínú gidigidi nítorí ọmọ rẹ̀. Ṣùgbọ́n Ọlọ́run wí fún Ábúráhámù pé, Má ṣe jẹ́ kí ó bà ọ́ nínú nítorí ọmọkùnrin náà, àti nítorí ìránṣẹ́bìnrin rẹ; nínú gbogbo ohun tí Sára ti sọ fún ọ, fetí sí ohùn rẹ̀; nítorí nínú Ísákì ni a ó ti pe irú-ọmọ rẹ. Àti pé ọmọ ìránṣẹ́bìnrin náà pẹ̀lú ni èmi yóò sọ di orílẹ̀-èdè kan, nítorí pé irú-ọmọ rẹ ni í ṣe. Ábúráhámù sì dìde ní kùtùkùtù òwúrọ̀, ó sì mú àkàrà, àti ìgò omi kan, ó sì fi fún Hágárì, ó gbé e lé e lórí, àti ọmọ náà pẹ̀lú, ó sì rán an lọ. Ó sì lọ, ó sì ń rìn kárí nínú aginjù Bíá-ṣébà. Omi sì tán nínú ìgò náà, ó sì gbé ọmọ náà sí abẹ́ ọ̀kan nínú àwọn igbó kéékèèké. Ó sì lọ, ó sì jókòó sí ìhà ọ̀tún rẹ̀ ní ìjìnnà díẹ̀, bí ìbọn ọfà ṣe lè dé; nítorí ó wí pé, Kí èmi má bà a rí ikú ọmọ náà. Ó sì jókòó ní òdìkejì rẹ̀, ó sì gbé ohùn rẹ̀ sókè, ó sì sọkún. Ọlọ́run sì gbọ́ ohùn ọmọkùnrin náà; angẹli Ọlọ́run sì pe Hágárì láti ọ̀run, ó sì wí fún un pé, Kí ni ń ṣe ọ́, Hágárì? má bẹ̀rù; nítorí Ọlọ́run ti gbọ́ ohùn ọmọkùnrin náà níbi tí ó wà. Dìde, gbé ọmọkùnrin náà sókè, kí o sì dì í mú ṣinṣin ní ọwọ́ rẹ; nítorí èmi yóò sọ ọ́ di orílẹ̀-èdè ńlá. Ọlọ́run sì ṣí ojú rẹ̀, ó sì rí kànga omi kan; ó sì lọ, ó sì kun ìgò náà fún omi, ó sì fún ọmọkùnrin náà ní omi mu. Ọlọ́run sì wà pẹ̀lú ọmọkùnrin náà; ó sì dàgbà, ó sì ń gbé nínú aginjù, ó sì di ayanṣọfà. Jẹ́nẹ́sísì 21:9–20.

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