ISLAM IN PROPHECY: INTERPRETING REVELATION 9

Abner P. Dizon
GC, Adventist International Institute of Advanced Studies

Abstract: Muslims constitute twenty-three percent of the world’s population, making Islam the world’s
second largest religion. Has Islam been prophesied in the Bible? There are indeed several references to
Arabs and Arab countries. But the clearest reference to Islam is found in Revelation 9. Adventist scholars
have diverse views regarding this chapter that describes the fifth and sixth trumpets. The traditional
interpretation, however, showing the rise and expansion of Islam, has potential dangers. This
presentation points out the difficulties and provides suggestions on how to “repackage” the traditional
Adventist interpretation of Revelation 9 for a Muslim audience.
_______________________

An Important World Religion

The more than 1.6 billion adherents of Islam constitute 23% of the world’s total population,
making it the second largest religion in the world. 1 It is “the second-largest religion in Europe and the
third-largest in the U.S.” 2 Islam is the fastest growing world religion and is actually growing faster than
Christianity. 3 Its growth rate is 1.9% while Christianity is only 1.3%. 4 In the Asian continent, where 60%
of the world’s population lives, Muslims represent 26.4% or 1.1 billion people with a growth rate of
1.8%. 5 In the territory of the Southern Asia Pacific Division, where I am from, 85% of all language groups
are unreached—majority of these are Muslim. 6 It is “the second most widespread of the world’s
religions” with its adherents constituting the majority in more than 48 countries (25% of the 195
countries of the world) 7 and “a significant minority in many others.” 8 Islam is indeed a very important

1 (Mandryk, 2010, p. 2)
2 (Ankerberg & Weldon, 2001, p. 15)
3 Ibid.
4 Mandryk, p. 2.
5 Ibid., p. 59.
6 (Morgan, 2011, pp. 5, 17)
7 (World Factbook, 2017)
8 (2003, p. 143).

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segment of the global demography. Yet it is also one of the least penetrated, least reached socio-religious
groups in the world by Christians. 9
A Bible-believing, eschatologically-informed Christian, when confronted with the early history
and teachings of Islam, as well as its remarkable early expansion, may ask the question: Is Islam in the
Bible? In other words, Do we find Islam in Bible prophecy? From an Adventist perspective, it would be a
natural and logical question to ask. If Roman Catholicism is in the Bible (which only has 1.2 billion
members) 10, should Islam (with 1.6 billion adherents in 2010) 11 not be there as well?

Islam in Bible Prophecy

Arabs in the Bible

There are many biblical references to Arabs in the Bible but almost nothing on Islam or Muslims.
This statement may sound strange to many people because Arabs are always associated with Islam. The
truth is, while majority of Arabs are Muslims, many Arabs are Christians. In fact, Arab Muslims
constitute only 21.4% of the total Muslim population. 12 Furthermore, institutional Islam (with its six
fundamental beliefs and five obligatory practices) did not arrive at the scene except between 610 A.D.
(when Muhammad, felt compelled to preach faith in One God) and 632 A.D. (when just months before
Muhammad’s death, the complete Hajj was made obligatory). Revelation, “the youngest book in the New
Testament” was written around 45 A.D. 13 or 525 years before Muhammad was born. Let me say that I
find a lot of references to Arabs in the Bible (mostly in the Old Testament, and some in the New
Testament).
Muhammad claims to be “an Arab of Arabs,” 14 but who are the Arabs?

The term ‘Arab’ referred in pre-Islamic times to the people who inhabited the Arabian Peninsula
and the Syrian Desert.” 15 The first mention of the term “Arab” is found in Assyrian record in 854
B.C. The record referred to an Arab named Gindibu who, together with his camel troops
numbering one thousand from the Aribi territory, joined forces with “Bir-‘idri of Damascus (who
is none other than the biblical Benhadad II) against Shalmanassar III in the Battle of Qarqar. 16

9 (Schaller, 1993, p. 11)

10 Roman Catholics, 2013.
11 (Lipka & Hackett, 2015)
12 “… the Arab world (approximately 300 million people) constitutes a minority of the 1.4 billion people in the Muslim

world. The largest Muslim country in the world is Indonesia (242 million). Other large non-Arab Muslim countries include
Pakistan (162 million) and Bangladesh (144 million). Countries in the Middle East that are Muslim but not Arab include Turkey
(70 million) and Iran (68 million)” (Reagan & Jones, 2015)
13 (Facts About the Bible, 2012)
14 (Rhome, 2008)
15 Patai, 2007, location 534
16 Ibid. “The foundation of Islam by the Prophet Muhammad (570-632) and the Islamization of Arabia during his

lifetime marked the beginning of the large-scale Arab expansion outside the Arabian Peninsula and the Syrian Desert. From this
time on, the term ‘Arab’ assumed a second meaning: it came to denote all the peoples who, after having been converted to Islam
gave up their ancestral languages and adopted Arabic instead.” (Patai, 2007, p. Location 541)

2
 The Old Testament knows something about the Arabs. We find the first reference to the word
“Arab” in Joshua 15:52 (written around 1446 B.C.) 17 where the term is used to refer to a place in
Palestine. Later, in 2 Samuel 23:24 (written before 722 B.C.), the term “Arab” resurfaces and is used in
the same way. 18
In his prophecy regarding the destruction and desolation of Babylon, Isaiah mentions that Arabs
will never pitch a tent there (Isaiah 13:20). This chapter referring “to the Arab pitching his
tent…presupposes a nomadic, desert-dwelling existence.” 19 We also find a prophecy against Arabia in
Isaiah 21:13 written around 701 B.C. 20 In fact, Jeremiah, writing a little bit later than Isaiah (around
687-582 B.C.) uses the simile “Like an Arab in the desert” (Jeremiah 3:2) 21 in the tone in which one
refers to a well-known fact”. 22
Nehemiah (around 400 B.C.) referred to Geshem the Arab (2:19; 6:1) as being opposed to the
rebuilding of the walls of Jerusalem. 23 In Jeremiah 25:24, we find that among those who will receive the
cup of God’s wrath include “all the kings of Arabia”. Between 971-931 BC, 2 Chronicles 9:14 records that
“all the kings of Arabia” paid tribute to Solomon. 24 Ezekiel 27:21 mentions Arabia as among those who
would lament the fall of the king of Tyre because they could no longer do business with him. In Ezekiel
30:5, “all of Arabia” “will fall by the sword along with Egypt.”
Paul mentions going and staying in Arabia for three years prior to his fulltime ministry (Gal.
1:17). He also locates Mount Sinai in the general region of Arabia (Gal. 4:25). However, these are not the
only thing we can find in the Bible about “the people who inhabited the Arabian Peninsula and the
Syrian Desert.” 25

Arab or Muslim Countries in the Bible

There are so many references in the Bible about Arab or Muslim countries in the Middle East
and North Africa. In fact, the more I looked, the more passages I find. There seems to be no end to
references on Arabs and Muslim countries in the Bible! The list includes the following: 26

17 Malick, Joshua, 2004.

18 Malick, 2 Samuel, 2004.
19 Patai, 2007, location 534.
20 Isaiah 1-39 was probably written not long after 701 B.C., while Isaiah 40-66 was probably written shortly before or

after his death in 681 B.C. (Isaiah, 2014).

21 The book of Jeremiah was written between 627-582 B.C. (Malick, Jeremiah, 2004)
22 Patai, 2007, location 534.
23 Malick, Nehemiah, 2004.
24 Solomon reigned between 971-931 B.C. (Solomon, 2013). 1 and 2 Chronicles were written around 450-400 B.C.

(Malick, 2 Chronicles, 2004)

25 Patai, 2007, location 534.
26 Adapted from Ancient Lands.

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 Country or Region Biblical Name and Reference
Egypt Egypt (Gen. 12:10-14)
Ethiopia, parts of Sudan, Somalia & Cush (Eze. 30:5), Sheba (Josh. 19:2; 1 Kings
Yemen 10:1-13)
Iran and parts of Iraq Persia (2 Chron. 36:20)
Iraq Assyria (Gen. 10:11)
Jordan (Southern Jordan) Ammon (Judg. 11:28), Moab (Gen. 36:35),
Edom (Gen. 36:16), Midian (Ex. 2:15)
Lebanon/Northern Israel & Southern Phoenicia (Isa. 23:11), Lebanon (Deut. 1:7),
Lebanon Canaan (Gen. 12:5)
Libya, parts of Egypt and North Africa Phut/Put (Eze. 27:10)
Northern Israel & Southern Lebanon Canaan (Gen. 10:19)
Palestine Philistia (Isa. 11:14)
Saudi Arabia, Bahrain, Qatar (parts of Arabia (2 Chron. 9:14), Dedan (Jer. 49:8),
Iraq & Jordan) Saudi Arabia (Western) Midian (Ex. 2:15)
Syria Aram (Gen. 28:2), Syria (Judges 10:6)
Tunisia (Carthage) Tarshish (Ps. 72:10)
Turkey, parts of Turkestan & Armenia Meshech (Eze. 38:2), Tubal (Eze. 39:1),
Togarmah (Eze. 27:14), Asia (Acts 16:6)

Islam in Revelation. From a traditional Adventist perspective, the clearest prophetic reference
to Islam in the Bible is found in Revelation 9. For the rest of this paper, I would like to focus the attention
to the challenges of interpreting and explaining Revelation 9, otherwise known as the vision of the Fifth
and Sixth Trumpets, to a Muslim audience.

Adventist Interpretion of Revelation 9

In 1972 Ministry article, Olavi Rouhe asked the question “Do we have a crisis in our prophetic
interpretation?” 27 On the one hand, his answer was, No because, according to him “as a denomination
we are unanimously proclaiming the three angels’ messages according to the basic lines of prophetic
interpretation that we can most clearly see in the pages of The Great Controversy” and “to a large extent
we are also unanimous in details of interpretation even though our Seventh-day Adventist Bible
Commentary may present two or three differing interpretations on some prophecies of Daniel and
Revelation.” He concludes that he “cannot see any reason to speak of a crisis.” Yet, he also speaks of his
fear “that we live in the midst of a crisis in prophetic interpretation in another sense” in that “we are not
proclaiming our prophetic message with that power and certainty that we should, because of neglected
study of prophecies.” 28 I understand him to mean that there is a crisis of Adventist prophetic
interpretation if we are not largely “unanimous in details of interpretation”, and if we are not

27 (Rouhe, 1972, p. 21).

28 Ibid.

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“proclaiming our prophetic message with … certainty.” 29
However, a survey of books and articles written by Seventh-day Adventists shows that Adventist
scholars are far from being unanimous about their interpretation of the prophecies in Revelation. That is
particularly true for interpreting the Seven Trumpets of Revelation. As Rodriguez points out Revelation
8-11, otherwise known as “the seven trumpets” is “a visionary cycle of Revelation that has proven to be
one of the most difficult to interpret.” 30 Its complex language and imagery as well as “its application to
specific historical events has resulted in a variety of views” with the resulting “interpretational
uncertainty” that “could be confusing to church members and those interested in finding in this
apocalyptic prophecy one clear and final interpretation.” 31 In fact, according to Rodriguez, “At the
present time such a final interpretation is not available.” 32 In other words, there is no interpretational
certainty—no consensus among Adventist scholars—about the proper interpretation of Revelation 8-
11.
With that on the background, I would like look at Revelation 9 and the traditional Adventist
interpretation of the Fifth and Sixth Trumpets—the passage that is traditionally seen as prophetically
describing the rise, expansion and decline of Islam as a political power.

An Overview of the Fifth Trumpet (Revelation 9:1-12) 33

1And the fifth angel trumpeted, and I saw a star out of heaven that had fallen on earth, and to
which was given the key of the shaft of the abyss. 2 And he opened the shaft of the abyss; and
smoke went up out of the shaft like a smoke of a great furnace; and the sun and the air were
darkened by the smoke of the shaft. 3 And out of the smoke came forth locusts to the earth, and
they were given authority as scorpions have authority of the earth. 4 And it was said to them that
they should not harm the grass of the earth or any greenstuff or any tree, except the men who do
not have the seal of God on their foreheads. 5 And it was given to them that they should not kill
them, but only to torment them for five months; and their torment was like the torment of a
scorpion whenever it stings a man. 6 And in those days men will seek death and not find it, and
they will long to die and death will flee from them. 7 And the locusts look like horses that have
been prepared for war; and on their heads were crowns that look like gold; and their faces look
like faces of men, 8 and they had hairs like women’s hairs, and their teeth were like those of
lions, 9 and they had iron breastplates, and the sound of their wings was like the sound chariots
of many horses running to war. 10 And they have tails and stings like scorpions, and with their
tails they had the authority to harm men for five months. 11 They have a king over them —the
angel of the abyss—whose name in Hebrew is Abaddon and whose name in Greek is Apollyon. 12
The first woe has passed; behold, two more woes comes after these things.

Revelation 9 is a continuation of vision of the seven trumpets in Revelation 8. In vv. 1-12, John

29Ibid.
30(Rodríguez, 2012, p. 6)
31 Ibid.
32 Ibid.
33 This translation is based on Marshall’s literal translation (Marshall, 1976, pp. 981-984) comparing it with the KJV

and the NIV.

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describes the fifth trumpet, which is also called the first woe (v. 12). The importance of the fifth trumpet
may be deduced from the fact that John devotes more space to the description of this trumpet than to
the previous four combined.
In verses 1-12, John describes what he saw when the fifth angel blew his trumpet. He saw a star
from heaven that had fallen on earth. To this fallen star was “given the key to the shaft of the abyss”
(v.1). After receiving the key, he “opened the shaft of the abyss” and huge volume of smoke came out.
The smoke was so thick that the sky was darkened and none could see the sun nor breath freely (v.2).
Then locusts came out of the smoke and landed on the earth (v. 3).
John now focuses on the action of the locusts that came out of the darkening smoke. The locusts
were “given power” to sting like scorpions (v. 3). Unlike normal locusts, these locusts do not eat the
grass or the leaves of trees. In fact, they were not allowed to hurt the vegetation. They were only allowed
to hurt people who do not have “the seal of God in their foreheads” (v. 4). Even then, the locusts were
permitted not allow to kill them but only to “torment” “those men who do not have the seal of God in
their foreheads” (v. 4, 5). John describes the pain these locusts inflicts on their victims as similar to that
of being stung by a scorpion. The people thus tormented by the scorpion-like locusts suffered terribly
that they wished to die.
John also described what the scorpion-like locusts look like. The locusts: a) looked like war
horses, b) had a man’s face, c) wore gold-plated crown or helmet, d) sported long hair, e) had strong
lion-like teeth, f) wore iron vests or armors, g) had wings that sound like many chariots, and h) had
scorpion-looking tails that stings people. John tells us that these locusts had the power to “hurt men” for
five months.
John then zooms in on the leader of these strange but powerful locusts. The Bible says that
locusts do not have a king (Prov 30:27), yet this swarm had one (Rev 9:11). They had a king that ruled
over them whom John identifies as the “angel of the shaft of the abyss”—otherwise known as Abaddon
(“destruction” or “ruin”) in Hebrew or Apollyon (“exterminator” or “destroyer”) in Greek.34
Thus, we see the sequence of events: 1) the fifth angel trumpeted, 2) a star that had already
fallen on earth received a key to the shaft of the abyss, 3) the fallen star opened the shaft of the abyss, 4)
thick smoke came out and darkened the sky, 5) locusts came out of the smoke and landed on the earth,
6) the locusts attack and torment people who were without the seal of God for five months.

Overview of the Sixth Trumpet (Revelation 9:13-21) 35

13 And the sixth angel trumpeted; and I heard a voice out of the four horns of the golden altar

34 (Barker & Kohlenberger III, 1994, p. 1172).

35 This translation is based on Marshall’s literal translation Invalid source specified. comparing it with the KJV and
the NIV.

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 that is before God, 14 saying to the sixth angel that has the trumpet: Loose the four angels that
have been bound at the great river Euphrates. 15 And the four angels were loosed – having been
prepared for the hour and day and month and year, in order that they should kill one third of
mankind. 16 And the number of the cavalry soldiers was two hundred million—I heard their
number. 17 And I saw the horses and their riders in the vision—they have fire-coloured, dusky
red and sulphorous breastplates—and the heads of the horses are like heads of lions, and out of
their mouths proceeds fire and smoke and sulphur. 18 The third of mankind was killed by these
three plagues: by the fire, the smoke and the sulphur proceeding out of their mouths. 19 For the
authority of the horses is in their mouths and tails; for their tails are like serpents with heads
with which they do harm. 20 And the rest of mankind, who were not killed by these plagues, did
not even repent of the works of their hands, in order that they will no longer worship demons
and idols of gold, silver, bronze, stone and wood—which can not see, hear, or walk, 21 nor did
they repent of their murders, their sorceries, their fornication or of their thefts.

In Revelation 9:13-21 John describes the second Woe. When the sixth angel blew his trumpet,
John heard a voice from inside the heavenly sanctuary’s most holy place—right from among the “horns
of the golden altar in front of God” (v. 13). The voice commanded the sixth trumpeting angel to release
the four angels that were previously restricted in their activity around the Euphrates River (v. 14).
These four angels were allowed to kill one third of mankind during a period of one year, one month, one
day and one hour—or 391 days and an hour.
John abruptly turns his attention to the army that would be sent to kill one third of mankind.
They were a huge “army of horsemen”—two hundred million strong (v. 16, NIV). They wore shiny red,
sulphorous body armors. Their horses had three remarkable features: a) they had lion-like heads, b)
their mouths spew out a deadly mixture of fire, smoke and sulfur, and c) they had snake-like tails with
poisonous heads. These horses have two sources of power: their mouth and their tails.
One third of mankind were killed by this assaulting army. Yet, in spite of the devastating
destruction and carnage brought on by these horsemen, the remaining two-thirds of mankind did not
repent of their acts of idolatry, demon-worship, murder, witchcraft, fornication or stealing.

Traditional Adventist Interpretation

Having put in modern language what the passage seems to be saying, we come to the very
difficult task of interpreting this chapter. How is Revelation 9 interpreted by Seventh-day Adventists?
Referring to Revelation’s trumpets, Erwin Gane observes that “there was so little consensus among
scholars on this section of Scriptures” –in fact, “much of what has been written is confusing, even
contradictory.”36
Reflecting largely the traditional interpretation of Uriah Smith’s Daniel and Revelation, we find
the following interpretation of key symbols for the fifth trumpet in The Seventh-day Adventist Bible
Commentary:

36 (Gane, Trumpets After Trumpet, 2012, p. 9)

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 The fallen star refers to Satan. In 628 AD, he was allowed by God to open the “bottomless pit”
which represents “the vast wastes of the Arabian deserts” where the followers of Muhammad came from
“to spread their conquests over vast areas.” 37 The “darkening of the sun” refers to “the obscuration of
the sun of Christianity” as a result of the spread of Islam. The scorpion-like locusts symbolize the Arab
Muslims, also known as Saracens, who were ordered by the first Caliph (Abu Bakr) not to “destroy
property wantonly or to kill Christians and Jews” as long as they paid the jizyah “a tax levied on non-
Muslims as a form of tribute.” 38 They were, however, commanded to “cleave” the skulls of “people that
belong to the synagogue of Satan.” 39 The people “who do not observe the true Sabbath” were the subject
of attack and harrassment by the Muslim hordes for 150 years. 40 The king that rules over the symbolical
swarm of locusts was Othman I (1299-1326)—“the traditional founder of the Ottoman Empire.” 41
The main symbols in the sixth trumpet are interpreted in The Seventh-day Adventist Bible
Commentary as follows: The “four angels” either refers to the four sultanates of the Ottoman Empire (i.e.,
Aleppo, Iconium, Damascus, and Baghdad) or to “destructive forces that moved against the Western
world.” 42 The ferocious cavalry refers to the Turkish army. The “fire, smoke and sulphur” refers to “the
use of gunpowder and firearms, introduced about this time.” 43 The 391 years and 15 day period that
was given to these four angels to kill one third of mankind is July 27, 1299 to July 27, 1449. 44

Diversity of Adventist Interpretation

The editors of the Wycliffe Bible Commentary suggest that “it is probable that, apart from the
exact identification of Babylon in chapters 17 and 18, the meaning of the two judgments in this chapter
presents the most difficult major problem in Revelation.” 45 For Adventist scholars—and evangelists—
the identification of Babylon in Revelation 17 and 18 may not be a big problem—except when
presenting to a Roman Catholic audience! There is, more or less, “unanimous” agreement “in details of
interpretation” 46 regarding Babylon in Revelation. However, interpretation of the trumpets (not just the
fifth and sixth trumpets) remains problematic. Several Adventist scholars, as we can see in the table
below, contributed to a diversity of views regarding the fifth and the sixth trumpets.
Looking at the table below, we get the idea that most Adventist Bible commentators (at least
those that are in the list below) agree that the fifth and sixth trumpets of Revelation 9 predict the rise

37 (Nichol, 1957, 1980, p. 791).

38 (2003, p. 161)
39 Nichol, p. 791.
40 Ibid., pp. 792, 795
41 Ibid., p. 793.
42 Ibid., p. 793.
43 Ibid., p. 794.
44 Ibid., p. 795.
45 (Harrison & Pfeiffer, 1962, 1990, p. 1509).
46 (Rouhe, 1972, p. 21)

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and expansion of Islam. However, there is diversity in interpretation regarding the identity of the “star
that had fallen” as well as the “angel of the Abyss” who is said to be the king over the swarm of locusts
(Rev. 9:1,11, NIV). Some identify the “star” as Satan, 47 others identify it with Muhammad. 48 Still, some
identify this as an angel whom God commissioned to let Muhammad start Islam. 49 Interestingly, this
interpretation would land well with Muslims who believe that an “archangel” named Gabriel (Jibril)
began a series of revelation to Muhammad from 610 AD until his death in 632 AD. 50
Regarding the identity of the “angel of the Abyss”, there are also varied interpretations. Some
identify it with Satan 51 while others identify it with Muhammad and/or the Ottoman Sultans.

Interpretation of the 5th and 6th trumpets among Adventist Expositors 52

U. E. M. A. K. W. E. R. H. J. Ranko
Smith Thiele Maxwell Treiyer Mathews Shea Gane Naden LaRondelle Paulien Stefanovic
Trumpet

5th Sarace Islam Islam Saracens Saracens Crusades Turks July Satan vs Enlighten- Reign of Spiritual
ns July 1299- 674-833 632-782 673-823 or - Middle 27, 1299- Reforma ment secular condition in
27, 1449 or July 27, Ages July 27, -tion Western atheism secular
1299- 612-762 1299-July 1099– 1449 thru Civilization world. From
July 27, or July 27, 27, 1449 1249 or Time of Counter- (no specific 18th century
1449 1299-July Trouble Reforma date) to today
27, 1449 70 AD to -tion
end of 1535–
probation 1685

6th Ottoma Ottoman Ottoman Ottoman Ottoman Ottoman Ottoman Time of Close of The final The time of
n 1449- 1449– 1449-Aug 1449-Aug July 27, Empire 1449-Aug final Probatio- crisis the end
Aug 11, 1840 11, 1840 11, 1840 1449-Aug 1453– 11, 1840 crisis nary time
1840 or 1453- or 1453- 11, 1840 1844 Or 18th (no specific
1844 1844 modern cent. to date)
Babylon close of
close of probatio
probation n
to Advent

47 “This fallen star represents Satan and his falling from heaven to earth, also identified as the angel of the abyss”

(Stefanovic, 2002, p. 302).

48 “The ‘star’ to whom the key was given well describes the prophet Mohammed” (Anderson, 1974, p. 90). See also

(Treiyer, 2005, pp. 291).

49 “Jesus holds all the keys and has given the key to the bottomless pit to this divine messenger, in 9:1 and 20:2. The

divine messenger descends from heaven to earth, to set loose the frightful happenings of the bottomless pit upon the apostate
Eastern Christian church and empire….Nothing happens on this earth without Jesus giving the key of authority to those He has
bidden act out His purposes” (Mathews, 2012, p. 467).
50 (Hillenbrand, 2015, p. 30).
51 “This king of the demonic locusts is evidently Satan himself, the fallen star from heaven (Rev. 9:1), who has been

given authority over the abyss and who still has dominion over the earth….” (Stefanovic, 2002, p. 305) “Satan is the angel of the
bottomless pit and the king over all that are in the bottomless pit” (Mathews, 2012, p. 468).
52 See Quispe, 2013, pp. 98, 234, 269; Treiyer, 2005, pp. 309-316, 335-341 and Mathews, 2012, pp. 476-485.

9
 Difficulties of Traditional Interpretation for Muslim Audience

In 1899, Ellen White wrote:

Especially should the book Daniel and the Revelation be brought before the people as the very
book for this time. This book contains the message which all need to read and understand. . . .
Let our canvassers urge this book upon the attention of all. 53

The above statement seems to suggest that Ellen White is endorsing the traditional interpretation. In
fact, a statement in the devotional book Maranatha seem to show her support for Josiah Litch’s
interpretation 54 on which both Uriah Smith and the SDA Bible Commentary seem to be based:
In the year 1840, another remarkable fulfilment of prophecy excited widespread interest. Two
years before, Josiah Litch, one of the leading ministers preaching the second advent, published
an exposition of Revelation 9, predicting the fall of the Ottoman empire. According to his
calculations, this power was to be overthrown “in A.D. 1840, sometime in the month of August;”
and only a few days previous to its accomplishment he wrote: “Allowing the first period, 150
years, to have been exactly fulfilled before Deacozes ascended the throne by permission of the
Turks, and that the 391 years, fifteen days, commenced at the close of the first period, it will end
on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be
broken. And this, I believe, will be found to be the case.”--Josiah Litch, in Signs of the Times, and
Expositor of Prophecy, Aug. 1, 1840. 55

She continued
At the very time specified, Turkey, through her ambassadors, accepted the protection of the
allied powers of Europe, and thus placed herself under the control of Christian nations. The
event exactly fulfilled the prediction. . . . A wonderful impetus was given to the advent
movement. 56

From the point of view of one who wants to reach Muslims, however, the use of the traditional
Adventist interpretation as represented by Uriah Smith’s Daniel and Revelation as well as The Seventh-
day Adventist Bible Commentary (and other Adventist expositors who follow them) in relation to
Revelation 9 is filled with potential misunderstanding if not violent repercussions. Instead of being
enlightened regarding “the truth for this time” 57, Muslims who read or hear the explanations of key
symbols in that passage will either become fearful of becoming an unbeliever (kafir) or indignant for the
sake of their religion or Prophet. Either way, a barrier to understanding is created.
While most of statements explaining the meaning of symbols in the fifth and sixth trumpets are
probably acceptable to Muslims, I cringe at some of the statements I read in Daniel and Revelation. For
instance:

53 (White, Manuscript Releases Vol. 1, 1981, p. 60.6).

54 (Rodríguez, 2012, p. 8). See Great Controversy, p. 334, 335
55 (White, Maranatha, 1979, p. 152.4).
56 (Ibid., p. 152.5).
57 (White, Manuscript Releases Vol. 1, 1981, p. 60.6).

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 1) “…the Saracens and the Turks were the instruments by which a false religion became the
scourge of an apostate church…” 58 2) “And before a sword was put into the hands of the false
prophet….” 59 3) “These robbers [referring to the Saracens] were the apostles of Mahomet.” 60 4) “…the
followers of Mohammed… propagate their delusive doctrines with fire and sword until they had spread
their darkness over all the Eastern Empire.” 61 5) “A false religion was set up, which…filled the world
with darkness and delusion….” 62
The Seventh-day Adventist Bible Commentary has less of the “dangerous” words and phrases,
except for the line describing “Satan as a star fallen from heaven.” 63 The logical conclusion is that “the
fallen star” that opened the way for the rise and expansion of Islam is Satan—something a staunch
Muslim will never accept.
I bring out these things not because I do not subscribe to the traditional understanding that the
fifth and the sixth trumpet describes the nature and activity of Islam, but because when one ministers to
Muslims, one ventures in volatile territory. In South Philippines a number of years back, the evangelical
floating bookstore Doulos docked for a few days hoping to sell Christian literature. Some Muslims went
aboard and found a book that speaks disparagingly of Muhammad. Threats were made which resulted in
the MV Doulos leaving the pier prematurely. In my lectures on how to relate to Muslims, I warn people
to avoid three things: 1) saying something bad about Islam, 2) saying something bad about the Quran,
and 3) saying something bad about Muhammad.

Interpreting Revelation 9 for Muslims

Are there ways to interpret and explain Revelation 9 that incorporates the best in our traditional
interpretation without being offensive to Muslims? Below are some suggestions on how to “repackage”
a traditional historicist interpretation of Revelation 9 for Muslims:
1) Use Arabic words and names. Use the Arabic for words like prophet (nabi), messenger
(rasul), angel (malak), abyss (hawia), locust (jarad), revelation (wahy), vision (ruya), etc. Use Daniyal
(Daniel) and Yahya (John). Also, try to use the correct or more common Arabic names such as
Muhammad (not Mohamet/Mahomet or Mohammed), Muslim or Islam (not Mohammedan or
Mahometanism), Abu Bakr (not Abubeker).

58 (Smith, 1944, 1972, p. 475)

59 (ibid., p. 477)
60 (ibid., p. 477)
61 (ibid., pp. 478-479)
62 (ibid., p. 479)
63 (Nichol, 1957, 1980, p. 791)

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 2) Use Islamic sources. Look for Islamic historical as well as traditional sources instead of just
Christian sources in showing the fulfilment of the prophecy. Such sources may include the hadith and
the Qur’an. The point is to have enough supporting literature from an “insider” viewpoint.
3) Share privately, not in public. Do not present the traditional interpretation in public—
unless you have contextualized and toned down the statements I listed as “dangerous”. Small groups is a
more appropriate place to share this sensitive topic. Person-to-person is even better.
4) Let the Bible Interpret. The book of Revelation draws heavily on the Old Testament for
much of its “theology, vocabulary, and symbolism.” 64 In fact, book of Revelation is “a veritable mosaic of
Old Testament allusions.” 65 For a person to more fully grasp its meaning, he or she must trace the
symbols, words and concepts beginning from the Old Testament and then to New Testaments. 66
5) Show the Big Picture. Do not get bogged down with details such as proving the accuracy of
the year-day calculation that you miss showing the big picture. Do not teach only Revelation 9 without
going through the preceding chapters. Remember: “the series of seals, trumpets and bowls all build on
each other” to “express more adequately the complexity of the church age”—each cycle revealing “its
own emphasis on apostasy, judgment, and deliverance.” 67
6) Avoid a Crusading Spirit. Jesus must be the focus—not your biblical or historical
knowledge. Avoid making your time with your Muslim acquaintance or friend into a “Crusade” to prove
that his religion is inferior or false. Lift Jesus up, not your religion or denomination. Remember the
principle that if He is lifted up, He will draw people to Him (John 12:32). Your Muslim friend will be
convinced of the truth not by your words but by your courtesy, kindness, and sympathy. For as Ellen
White correctly puts it: “The strongest argument in favor of the gospel is a loving and lovable
Christian.” 68

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