When the Lord led His last-day people back to Jeremiah’s “old paths” on September 11, 2001, He had already identified the rule of the triple application of prophecy.

11 septembre 2001, lorsque le Seigneur ramena son peuple des derniers jours aux « anciens sentiers » de Jérémie, Il avait déjà établi la règle de la triple application de la prophétie.

Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.

Ainsi parle l’Éternel : Tenez-vous sur les chemins, regardez, et demandez quels sont les anciens sentiers, quelle est la bonne voie ; marchez-y, et vous trouverez du repos pour vos âmes. Mais ils ont dit : Nous n’y marcherons pas. J’ai aussi établi sur vous des sentinelles, disant : Soyez attentifs au son de la trompette. Mais ils ont dit : Nous n’y serons pas attentifs. Jérémie 6:16, 17.

When the Lord returned His people to the old paths, they would find rest (the latter rain), and the watchmen were then given a trumpet message. All the prophets most perfectly identify the end of the last days, so the trumpet message of the last days would be the final trumpet, which is the seventh trumpet, which is the third woe.

Kei te whakahoki te Ariki i tana iwi ki ngā ara tawhito, ka kitea e rātou te okiokinga (te ua whakamutunga), ā, ka tukuna ki ngā kaitiaki te karere pūtātara. E tino tautohu ngātahitia ana e ngā poropiti katoa te mutunga o ngā rā whakamutunga; nō reira, ko te karere pūtātara o ngā rā whakamutunga ko te pūtātara whakamutunga, arā, ko te pūtātara tuawhitu, koia hoki te aue tuatoru.

When His last-day people began to walk within the old paths, it was recognized that the characteristics of the first woe, identified a specific symbolic historical leader (Mohammed), and that the second woe, did the same thing (Osman). It was found that each of the first four trumpets also had specific symbolic leaders to identify the trumpet, and it was then recognized that Osama bin Laden was the symbolic leader of the third woe.

Nang mangagsimulang lumakad ang Kaniyang bayan sa mga huling araw sa loob ng mga dating landas, ay nakilala na ang mga katangian ng unang aba ay tumutukoy sa isang tiyak na makasaysayang pinunong sagisag (Mohammed), at na ang ikalawang aba ay gumagawa rin ng gayon ding bagay (Osman). Natuklasan na ang bawat isa sa unang apat na trumpeta ay mayroon ding mga tiyak na pinunong sagisag upang makilala ang trumpeta, at noon ay nakilala na si Osama bin Laden ang pinunong sagisag ng ikatlong aba.

Mohammed was associated with Arabia, and Osman was the symbol of the Ottoman Empire in Turkey, and Osama bin Laden represented world-wide Islamic terror, though he, as with Mohammed, was an Arabian.

محمد با عربستان مرتبط بود، و عثمان نماد امپراتوری عثمانی در ترکیه بود، و اسامه بن لادن نمایندهٔ ترور اسلامیِ جهانی بود، هرچند او نیز، همانند محمد، عرب بود.

It was also recognized that the first woe, hurt the armies of Rome and that the second woe, killed the armies of Rome. September 11, 2001 was then recognized as the point when Islam of the third woe, hurt the army of Rome (the United States), but that at the Sunday law, it will kill the army of Rome, as the United States comes to its conclusion as the sixth kingdom of Bible prophecy, and surrenders its national sovereignty to the threefold union of the dragon, the beast and the false prophet.

Il fut également reconnu que le premier malheur blessa les armées de Rome, et que le second malheur tua les armées de Rome. Le 11 septembre 2001 fut alors reconnu comme le moment où l’islam du troisième malheur blessa l’armée de Rome (les États-Unis), mais qu’au moment de la loi du dimanche, il tuera l’armée de Rome, lorsque les États-Unis parviendront à leur terme en tant que sixième royaume de la prophétie biblique, et abandonneront leur souveraineté nationale à l’union triple du dragon, de la bête et du faux prophète.

It was recognized that the United States was the earth beast with two horns of power. A primary prophetic characteristic of the earth beast is that it changes from a lamb to a dragon. Prophetically horns represent strength, and the strength of the earth beast was Republicanism and Protestantism, represented as the two horns of the earth beast. But now in the last days, the two strengths of the earth beast have changed to military and economic power. On September 11, 2001 Islam of the third woe struck the earth, a symbol of the earth beast, the Pentagon, a symbol of its military might, and the Twin Towers in New York City, a symbol of its economic strength.

Il fut reconnu que les États-Unis étaient la bête de la terre ayant deux cornes de puissance. Une caractéristique prophétique primordiale de la bête de la terre est qu’elle passe de l’agneau au dragon. Prophétiquement, les cornes représentent la force, et la force de la bête de la terre était le républicanisme et le protestantisme, représentés comme les deux cornes de la bête de la terre. Mais maintenant, dans les derniers jours, les deux forces de la bête de la terre ont changé pour devenir la puissance militaire et la puissance économique. Le 11 septembre 2001, l’islam du troisième malheur frappa la terre, symbole de la bête de la terre, le Pentagone, symbole de sa puissance militaire, et les tours jumelles de la ville de New York, symbole de sa force économique.

When it was also recognized that the beginning history of the first woe, and the ending history of the second woe, both presented an illustration of the sealing of the one hundred and forty-four thousand, it was recognized that at the arrival of the third woe, when the great buildings of New York were brought down, it was identified that the sealing process of the one hundred and forty-four thousand had began.

Încă de asemenea s-a recunoscut că istoria de început a primei nenorociri și istoria de încheiere a celei de-a doua nenorociri prezentau amândouă o ilustrare a sigilării celor o sută patruzeci și patru de mii; astfel, la sosirea celei de-a treia nenorociri, când marile clădiri ale New York-ului au fost doborâte, s-a identificat că procesul sigilării celor o sută patruzeci și patru de mii începuse.

“Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.

«Μήπως κυκλοφορεί τώρα ο λόγος ότι εγώ δήλωσα πως η Νέα Υόρκη πρόκειται να σαρωθεί από παλιρροϊκό κύμα; Αυτό δεν το είπα ποτέ. Είπα, καθώς έβλεπα τα μεγάλα κτίρια να υψώνονται εκεί, όροφο πάνω σε όροφο: “Τι φοβερές σκηνές θα λάβουν χώρα όταν ο Κύριος εγερθεί για να συγκλονίσει φοβερά τη γη! Τότε θα εκπληρωθούν τα λόγια της Αποκάλυψης 18:1–3.” Ολόκληρο το δέκατο όγδοο κεφάλαιο της Αποκάλυψης αποτελεί προειδοποίηση για όσα πρόκειται να επέλθουν επάνω στη γη. Δεν έχω όμως ιδιαίτερο φως σχετικά με το τι πρόκειται να συμβεί στη Νέα Υόρκη, παρά μόνον ότι γνωρίζω πως κάποια ημέρα τα μεγάλα κτίρια εκεί θα γκρεμιστούν από τη στρέψη και την ανατροπή της δύναμης του Θεού. Από το φως που μου έχει δοθεί, γνωρίζω ότι η καταστροφή είναι μέσα στον κόσμο. Ένας λόγος από τον Κύριο, ένα άγγιγμα της κραταιάς Του δύναμης, και αυτές οι ογκώδεις κατασκευές θα πέσουν. Θα λάβουν χώρα σκηνές των οποίων τη φρικτότητα δεν μπορούμε να φανταστούμε.» Review and Herald, 5 Ιουλίου 1906.

The “destruction that is in the world,” is the character of Islam, for its character is represented as Apollyon and Abaddon in chapter nine, verse eleven of Revelation.

«La corruption qui est dans le monde», c’est le caractère de l’islam, car son caractère est représenté comme Apollyon et Abaddon au chapitre neuf, verset onze de l’Apocalypse.

And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon. Revelation 9:11 (NINE ELEVEN).

Ndenge bazalaki na mokonzi likoló na bango, oyo azali anzelu ya libulu mozindo te na nsuka te, oyo nkombo na ye na monɔkɔ ya Baebele ezali Abaddon, kasi na monɔkɔ ya Baebele te, ya Bagreki, azali na nkombo Apollyon. Emoniseli 9:11 (LIBWA ZOMI NA MOKO).

The meaning of the name, or character, of the king that rules Islam, both in Hebrew and Greek, as represented by the two names is “death” and “destruction,” which arrived on September 11, 2001, when the great buildings of New York were thrown down. At that point, Revelation chapter eighteen, verses one through three began to be fulfilled.

अइस्लाम पर राज करेवइया राजा के नाँव, या चरित्तर, के अर्थ—जे दुई नाँव द्वारा हिब्रू आ यूनानी दुनु में देखावल गइल बा—“मउत” आ “विनाश” हऽ; आ ई बात 11 सितम्बर 2001 के प्रगट भइल, जब न्यू यॉर्क के महान इमारतन ढहा दिहल गइलन। ओही बेरा से प्रकाशितवाक्य अध्याय अठारह, पद एक से तीन तक, पूरा होखे लागल।

It was recognized that the first mention of the wild man of Islam in the book of Genesis used the Hebrew word for the “wild Arabian ass,” which was translated in the verse as a “wild man.” The symbol of Islam is the horse family, and in Revelation chapter nine, it was also represented as a warhorse. Upon the sacred charts of Habakkuk, that God’s people had been informed “should not be altered,” Islam was also represented by the war horses.

A betee sɛ wɔahu sɛ Islam ɔbarima wuram no ho asɛm a edi kan wɔ Genesis nhoma no mu no de Hebri asɛmfua a ɛkyerɛ “Arabia wuram afurum” no dii dwuma, na wɔkyerɛɛ ase wɔ kyerɛwsɛm no mu sɛ “ɔbarima wuram.” Islam ahyɛnsode ne apɔnkɔ abusua no, na Adiyisɛm ti akron mu nso, wɔde no gyinaa hɔ sɛ ɔko apɔnkɔ. Habakuk ho mfonini kronkron a Onyankopɔn nkurɔfoɔ abɔ wɔn amanneɛ sɛ “wɔnsesa no” no so nso, wɔde ɔko apɔnkɔ na egyinaa Islam ananmu.

And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:11, 12.

และทูตสวรรค์ของพระยาห์เวห์ตรัสแก่นางว่า ดูเถิด เจ้ามีครรภ์ และจะคลอดบุตรชาย และจะเรียกนามของเขาว่าอิชมาเอล เพราะพระยาห์เวห์ได้ทรงสดับความทุกข์ลำบากของเจ้า และเขาจะเป็นคนป่า มือของเขาจะต่อสู้กับทุกคน และมือของทุกคนจะต่อสู้กับเขา และเขาจะอาศัยอยู่ต่อหน้าพี่น้องทั้งปวงของเขา ปฐมกาล 16:11, 12

The first mention of the birth of Ishmael was associated with a “restraint,” which became a primary symbol associated with Islam.

La première mention de la naissance d’Ismaël était associée à une « retenue », qui devint un symbole primordial lié à l’islam.

Now Sarai Abram’s wife bare him no children: and she had an handmaid, an Egyptian, whose name was Hagar. And Sarai said unto Abram, Behold now, the Lord hath restrained me from bearing: I pray thee, go in unto my maid; it may be that I may obtain children by her. And Abram hearkened to the voice of Sarai. Genesis 16:1, 2.

Or, la femme d’Abram, Saraï, ne lui avait point donné d’enfants; et elle avait une servante, Égyptienne, dont le nom était Agar. Et Saraï dit à Abram: Voici maintenant, l’Éternel m’a empêchée d’enfanter; je te prie, va vers ma servante; peut-être obtiendrai-je par elle des enfants. Et Abram écouta la voix de Saraï. Genèse 16:1, 2.

In the very same first mention of Islam, as represented by the birth of Ishmael, submission is emphasized. The concept of submission is fundamental to the religion of Islam. The word “Islam,” is derived from two Arabic words, “salaam,” which means “peace”, and “aslama,” which means “to submit” or “surrender”. Islam teaches that believers should submit their will to the will of Allah (God) in all aspects of life. Once Sarah realized she had made a bad decision by encouraging Abraham to take Hagar and produce Ishmael she got permission from Abraham to treat Hagar harshly, causing Hagar to flee from the home of Abraham. There she received a message from the angel.

Wɔ Islam ka a wɔbɔ no din mpɛn a edi kan no ara mu, sɛnea wɔgyina Ismael awoɔ no so de kyerɛ no no, wɔsi ahobrɛase a ɛyɛ ahyɛnsoɔ so dua. Ahobrɛase anaa brɛ ne ho ase yɛ Islam som no fapem titire. Woyi asɛmfua “Islam” no fi Arabik kasa mu nsɛmfua mmienu, “salaam,” a ɛkyerɛ “asomdwoeɛ,” ne “aslama,” a ɛkyerɛ “brɛ wo ho ase” anaa “fa wo ho hyɛ mu.” Islam kyerɛkyerɛ sɛ ɛsɛ sɛ agyidifo de wɔn pɛ hyɛ Allah (Nyankopɔn) pɛ ase wɔ asetena afã nyinaa mu. Bere a Sarah hui sɛ na wasi gyinaesi bɔne denam Abraham hyɛɛ no nkuran sɛ ɔmfa Hagar nyinsɛn na ɔnwo Ismael no so no, onyaa Abraham hɔ kwan sɛ ɔmfa n’ani nhyɛ Hagar so den, ma enti Hagar guanee fii Abraham fie hɔ. Ɛhɔ na onyaa ɔbɔfo no hɔ asɛm.

But Abram said unto Sarai, Behold, thy maid is in thy hand; do to her as it pleaseth thee. And when Sarai dealt hardly with her, she fled from her face. And the angel of the Lord found her by a fountain of water in the wilderness, by the fountain in the way to Shur. And he said, Hagar, Sarai’s maid, whence camest thou? and whither wilt thou go? And she said, I flee from the face of my mistress Sarai. And the angel of the Lord said unto her, Return to thy mistress, and submit thyself under her hands. And the angel of the Lord said unto her, I will multiply thy seed exceedingly, that it shall not be numbered for multitude. And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:6–12.

그러나 아브람이 사래에게 이르되, 보라, 네 여종이 네 손에 있으니, 네 눈에 좋을 대로 그에게 행하라, 하니라. 사래가 하갈을 학대하매, 하갈이 그 얼굴을 피하여 도망하였더라. 여호와의 사자가 광야의 한 샘물 곁, 곧 수르로 가는 길의 샘 곁에서 그를 만나 이르되, 사래의 여종 하갈아, 네가 어디서 왔으며 어디로 가느냐? 하니, 그가 이르되, 나는 내 여주인 사래의 얼굴을 피하여 도망하나이다, 하매. 여호와의 사자가 그에게 이르되, 네 여주인에게로 돌아가서 그의 손 아래 복종하라, 하니라. 여호와의 사자가 또 그에게 이르되, 내가 네 씨를 크게 번성하게 하리니, 그 수가 많아 셀 수 없으리라, 하니라. 여호와의 사자가 또 그에게 이르되, 보라, 네가 잉태하였은즉 아들을 낳으리니, 그의 이름을 이스마엘이라 하라. 이는 여호와께서 네 고통을 들으셨음이니라. 그가 들나귀 같은 사람이 되리니, 그의 손이 모든 사람을 치겠고 모든 사람의 손이 그를 칠 것이며, 그가 그의 모든 형제의 앞에서 거하리라. 창세기 16:6–12.

The restraint of Islam, the “submission” that represents the character of the religion of Islam, and the role of Islam are all in the first mention of Ishmael, and represent the prophetic DNA of the Islam represented by the three woes of Revelation. Once the Lord brought His people to Jeremiah’s old paths they also recognized that the “four winds” that are held in check by the four angels of Revelation chapter seven, are specifically the four winds of Islam.

Ისლამის შეკავება, „დამორჩილება“, რომელიც ისლამის რელიგიის ხასიათს წარმოადგენს, და ისლამის როლი — ეს ყოველივე ისმაელის პირველ ხსენებაშია მოცემული და წარმოადგენს იმ ისლამის წინასწარმეტყველურ დნმ-ს, რომელსაც გამოცხადების სამი ვაი განასახიერებს. მას შემდეგ, რაც უფალმა თავისი ხალხი იერემიას ძველ ბილიკებზე მოიყვანა, მათ ისიც შეიცნეს, რომ „ოთხი ქარი“, რომელსაც გამოცხადების მეშვიდე თავის ოთხი ანგელოზი აკავებს, კონკრეტულად ისლამის ოთხი ქარია.

“Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.” Manuscript Releases, volume 20, 217.

« Les anges retiennent les quatre vents, représentés comme un cheval fougueux cherchant à se dégager et à se précipiter sur toute la surface de la terre, portant sur son passage la destruction et la mort. » Manuscript Releases, vol. 20, p. 217.

The “angry horse” of Islam that is also the “four winds” that are “restrained” while the sealing of the one hundred and forty-four thousand is accomplished, bear “death and destruction” (Abaddon and Apollyon) in their “path.” Just as the restraint placed upon Hagar, placed that prophetic attribute into the symbol of Islam, the four winds and the angry horse are both restrained, and with that fact in place it was recognized that the beginning of the first woe, identifies a restraint upon Islam as represented by Abubakar’s historical command.

Il «cheval en colère» de l’islam, qui est aussi les «quatre vents» «retenus» pendant que s’accomplit le scellement des cent quarante-quatre mille, porte sur son «passage» la «mort et la destruction» (Abaddon et Apollyon). De même que la contrainte imposée à Agar a introduit cet attribut prophétique dans le symbole de l’islam, les quatre vents et le cheval en colère sont tous deux retenus; et, ce fait étant établi, il fut reconnu que le commencement du premier malheur identifie une retenue exercée sur l’islam, telle qu’elle est représentée par l’ordre historique d’Abubakar.

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 naagizwa wasiyadhuru majani ya nchi, wala kitu cho chote kilicho kijani, wala mti wo wote; bali wale watu tu wasio na muhuri wa Mungu katika vipaji vya nyuso zao. Ufunuo 9:4.

Line upon line, the beginning of the second woe, which in the triple application of the three woes is placed over the beginning of the first woe, identifies a release of the four angels, who in the verse represents the release of Islam’s second great jihad.

“Satır üzerine satır” ilkesine göre, üç vay’ın üçlü uygulamasında birinci vay’ın başlangıcı üzerine yerleştirilen ikinci vay’ın başlangıcı, ayette İslam’ın ikinci büyük cihadının salıverilişini temsil eden dört meleğin salıverilmesini tanımlar.

Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates. Revelation 9:14.

Seinshenxini sa a mongsongi ba-jagini dongja, Euphrates chisolsinimong donggimin ga'akgipa salgini sa-gipin salgitamko dangdokbo ine aganaha. Revelation 9:14

It was therefore understood that at the beginning of the third woe, Islam would be both released and restrained, which is the very testimony of Sister White.

Il fut donc compris qu’au commencement du troisième malheur, l’islam serait à la fois relâché et retenu, ce qui est précisément le témoignage de sœur White.

“At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

« En ce temps-là, tandis que l’œuvre du salut touchera à sa fin, la détresse viendra sur la terre, et les nations seront irritées, mais retenues afin de ne pas empêcher l’œuvre du troisième ange. En ce temps-là, la “pluie de l’arrière-saison”, ou le rafraîchissement venant de la présence du Seigneur, descendra pour donner de la puissance à la voix forte du troisième ange et préparer les saints à subsister durant le temps où les sept derniers fléaux seront déversés. » Early Writings, 85.

When the historical record of Islam was investigated it was found that the warfare and accomplishments of Arabic Islam of the first woe, is understood by Islam as “the first great jihad”, and that the warfare of the Ottoman Empire that began when the four angels were loosed is understood by Islam as “the second great jihad”. In agreement with the triple application Islam believes the third and last great jihad, began on September 11, 2001. As William Miller once wrote, “History and prophecy, doth agree.”

Lorsqu’on examina le témoignage historique de l’islam, on constata que les guerres et les accomplissements de l’islam arabe du premier malheur sont compris par l’islam comme « le premier grand djihad », et que les guerres de l’Empire ottoman, qui commencèrent lorsque les quatre anges furent déliés, sont comprises par l’islam comme « le second grand djihad ». En accord avec la triple application, l’islam croit que le troisième et dernier grand djihad a commencé le 11 septembre 2001. Comme William Miller l’écrivit jadis : « L’histoire et la prophétie s’accordent. »

The “line upon line” application of a release and simultaneous restraint as represented by laying the beginning prophetic line of the first and second woes, over one another, was perfectly confirmed by the Spirit of Prophecy, and immediately after Islam struck on September 11, 2001 President George W. Bush placed a world-wide restraint upon Islam by initiating his war on terror. The simultaneous releasing and restraining of the “angry horse” of Islam was confirmed by the Bible, the Spirit of Prophecy, and also history.

L’application « ligne sur ligne » d’une mise en liberté et d’une retenue simultanée, telle qu’elle est représentée par la superposition de la ligne prophétique initiale du premier et du second malheur, a été parfaitement confirmée par l’Esprit de prophétie; et immédiatement après que l’islam a frappé le 11 septembre 2001, le président George W. Bush imposa à l’islam une retenue mondiale en lançant sa guerre contre le terrorisme. La libération et la retenue simultanées du « cheval en colère » de l’islam furent confirmées par la Bible, par l’Esprit de prophétie, et aussi par l’histoire.

Those who “follow the Lamb” back to the Millerite old paths find the “rest,” which is the latter rain, that Sister White identifies begins when the nations are angered, yet held in check, as they were on September 11, 2001.

Те, кто «следуют за Агнцем» обратно к древним путям миллеритов, находят «покой», который есть поздний дождь и который, по свидетельству сестры Уайт, начинается тогда, когда народы приходят в ярость, однако удерживаются в своих пределах, как это было 11 сентября 2001 года.

“At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

« À ce moment-là, tandis que l’œuvre du salut s’achève, la détresse viendra sur la terre, et les nations seront irritées, tout en étant retenues afin de ne pas empêcher l’œuvre du troisième ange. Alors, la “pluie de l’arrière-saison”, ou le rafraîchissement venant de la présence du Seigneur, surviendra pour donner de la puissance à la voix forte du troisième ange et préparer les saints à subsister durant le temps où les sept dernières plaies seront déversées. » Early Writings, 85.

Those who “follow the Lamb” back to the Millerite old paths find the “rest,” which is the latter rain, that Sister White identifies begins when the mighty angel of Revelation eighteen descended on September 11, 2001.

Ὁι ἀκολουθοῦντες «τῷ Ἀρνίῳ» καὶ ἐπιστρέφοντες εἰς τὰς παλαιὰς τρίβους τῶν Μιλλεριτῶν εὑρίσκουσι τὴν «ἀνάπαυσιν», ἥτις εἶναι ἡ ὄψιμος βροχή, τὴν ὁποίαν ἡ Ἀδελφὴ White προσδιορίζει ὅτι ἀρχίζει ὅτε ὁ ἰσχυρὸς ἄγγελος τῆς Ἀποκαλύψεως δεκαοκτὼ κατέβη τῇ 11ῃ Σεπτεμβρίου 2001.

“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.

«La pluie de l’arrière-saison doit tomber sur le peuple de Dieu. Un ange puissant doit descendre du ciel, et toute la terre doit être illuminée de sa gloire.» Review and Herald, 21 avril 1891.

That mighty angel descended when the buildings of New York were thrown down, the sealing of the one hundred and forty-four thousand began, and the latter rain began to sprinkle. Those who were led back to Jeremiah’s old paths, and found the “rest,” which is the latter rain, then recognized that Isaiah’s “rest and refreshing,” was also the latter rain, but it was also an identification of the test which on September 11, 2001 confronted God’s people, and especially the “scornful men” who “ruled Jerusalem”. They came to understand that the test was twofold, for it represented the message of Islam of the third woe, and just as importantly, it represented the biblical methodology that established the message of the latter rain.

Nnɛfo kɛse no siane bae bere a wɔtow guu New York adansi ahorow no ase no, na agyiraehyɛde a wɔde hyɛ mpem ɔha aduanan anan no fii ase, na osutɔ a etwa to no fii ase petee. Wɔn a wɔsan kɔɔ Yeremia akwan dada no so, na wonyaa “ahomegye” no, a ɛno ne osutɔ a etwa to no, huu saa bere no sɛ Yesaia “ahomegye ne ahome foforo” no nso yɛ osutɔ a etwa to no, nanso na ɛsan nso yɛ sɔhwɛ a wɔde hyɛɛ wɔn agyirae a wɔde rehu no, a September 11, 2001 maa Onyankopɔn nkurɔfoɔ hyiae no, na titiriw “animtiaabufo mmarima” a “na wodi Yerusalem so” no. Wɔbaa ase tee ase sɛ sɔhwɛ no yɛ nea afã abien wom, efisɛ na egyina hɔ ma Islam nkra a ɛwɔ amanehunu a ɛto so abiɛsa no mu, na saa ara nso na egyina hɔ ma Kyerɛwsɛm kwan a wɔfa so de sii osutɔ a etwa to no nkra no mu.

To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Isaiah 28:12–14.

À ceux-là il dit: Voici le repos par lequel vous ferez reposer celui qui est lassé; voici le rafraîchissement. Mais ils n’ont point voulu écouter. Et pour eux la parole de l’Éternel a été précepte sur précepte, précepte sur précepte; règle sur règle, règle sur règle; un peu ici, un peu là; afin qu’ils aillent, et qu’ils tombent à la renverse, qu’ils soient brisés, enlacés, et pris. C’est pourquoi écoutez la parole de l’Éternel, hommes moqueurs, qui dominez sur ce peuple de Jérusalem. Ésaïe 28:12–14.

Walking in the old paths allowed God’s last day people to then see that the parable of the ten virgins, which “illustrates the experience of the Adventist people,” was to be repeated “to the very letter,” during the sealing time of the one hundred and forty-four thousand. The testimony of the history where the parable was first fulfilled identified that Habakkuk chapter two was directly connected with and part of the parable. Therefore the “debate” of Habakkuk two represented the test of the rest and refreshing that the scornful men refused to hear. As faithful Bible students continued to investigate the old paths, they realized that not only was the parable of the ten virgins, and Habakkuk two, the same prophecy, but so too was Ezekiel chapter twelve.

Marcher dans les anciens sentiers permit alors au peuple de Dieu des derniers jours de discerner que la parabole des dix vierges, qui « illustre l’expérience du peuple adventiste », devait être répétée « jusque dans la lettre même » pendant le temps du scellement des cent quarante-quatre mille. Le témoignage de l’histoire où la parabole s’accomplit d’abord montra qu’Habacuc, chapitre deux, était directement lié à la parabole et en faisait partie. Par conséquent, le « débat » d’Habacuc deux représentait l’épreuve du repos et du rafraîchissement que les hommes moqueurs refusèrent d’entendre. À mesure que de fidèles étudiants de la Bible continuaient d’examiner les anciens sentiers, ils comprirent que non seulement la parabole des dix vierges et Habacuc deux étaient une seule et même prophétie, mais qu’il en était de même d’Ézéchiel, chapitre douze.

“A portion of Ezekiel’s prophecy also was a source of strength and comfort to believers: ‘The word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God. . . . The days are at hand, and the effect of every vision. . . . I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged.’ ‘They of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of My words be prolonged any more, but the word which I have spoken shall be done.’ Ezekiel 12:21–25, 27, 28.” The Great Controversy, 393.

Кисми аз нубуввати Ҳизқиёл низ барои имондорон манбаи қувват ва тасаллӣ буд: «Каломи Худованд бар ман нозил шуда, гуфт: Эй писари одам, ин чӣ мақол аст, ки шумо дар замини Исроил доред ва мегӯед: “Рӯзҳо тӯл мекашанд, ва ҳар рӯъё барбод меравад”? Бинобар ин ба онҳо бигӯ: Ҳамин тавр мегӯяд Худованд Худо.... Рӯзҳо наздиканд, ва иҷрои ҳар рӯъё.... Ман сухан хоҳам гуфт, ва каломе ки Ман мегӯям, ба амал хоҳад омад; он дигар ба таъхир нахоҳад афтод». «Хонадони Исроил мегӯянд: “Рӯъёе ки ӯ мебинад, барои рӯзҳои бисёр баъдист, ва ӯ дар бораи замонҳои дури оянда нубувват мекунад”. Пас ба онҳо бигӯ: Ҳамин тавр мегӯяд Худованд Худо; ҳеҷ яке аз суханони Ман дигар ба таъхир нахоҳад афтод, балки каломе ки Ман гуфтаам, иҷро хоҳад шуд». Ҳизқиёл 12:21–25, 27, 28». Ҷанҷоли Бузург, 393.

The period of the sealing of the one hundred and forty-four thousand, as represented by the Advent movement of 1840 to 1844, represents the period of time in the last days, when “the effect of every vision” “shall come to pass.” The prophetic history of the first woe, laid upon the prophetic history of the second woe, identifies the prophetic history of the third woe, which is the prophetic history of the sealing of the one hundred and forty-four thousand. It is also the history of 1840 to 1844. It is also the history where the work of the messenger who prepares the way for the Messenger of the Covenant is accomplished. It is the history where the two horns of the earth beast go through a transition from the sixth unto the “eighth” that “is of the seven”. It is the history where the two prophets are slain in the street, in chapter eleven of Revelation.

Periudha e vulosjes së njëqind e dyzet e katër mijëve, siç përfaqësohet nga lëvizja Advente e viteve 1840 deri më 1844, përfaqëson periudhën kohore në ditët e fundit, kur “the effect of every vision” “shall come to pass.” Historia profetike e mjerimit të parë, e vendosur mbi historinë profetike të mjerimit të dytë, e identifikon historinë profetike të mjerimit të tretë, e cila është historia profetike e vulosjes së njëqind e dyzet e katër mijëve. Ajo është gjithashtu historia e viteve 1840 deri më 1844. Ajo është gjithashtu historia ku përmbushet vepra e lajmëtarit që përgatit udhën për Lajmëtarin e Besëlidhjes. Është historia ku dy brirët e bishës së tokës kalojnë nëpër një kalim nga i gjashti te “i teti” që “është prej të shtatëve”. Është historia ku dy profetët vriten në rrugë, në kapitullin njëmbëdhjetë të Zbulesës.

Just as significant though, is the fact that because God’s word never fails, in conjunction with the principle that all the prophets are speaking more of the last days than any other period, on September 11, 2001 the “prophetic days are at hand” where the “words that” God has spoken “will come to pass,” and “it shall be no more prolonged.”

Sa gayon ding kahalagahan, ang katotohanang dahil ang salita ng Diyos ay hindi kailanman nabibigo, kasabay ng simulain na ang lahat ng mga propeta ay higit na nagsasalita tungkol sa mga huling araw kaysa sa alinmang ibang panahon, noong Setyembre 11, 2001 ang “mga araw ng propesiya ay malapit na,” kung kailan ang “mga salitang” sinalita ng Diyos “ay magaganap,” at “hindi na iyon maaantala pa.”

The rebellion of 1863 assigned Laodicean Adventism to wander in the wilderness until they were all dead. The Lord returned to that history on September 11, 2001 as He had done with ancient Israel at Kadesh.

1863 की बगावत ने लौदीकियाई ऐडवेंटिज़्म को जंगल में भटकने के लिये नियत कर दिया, जब तक कि वे सब मर न गए। प्रभु 11 सितंबर, 2001 को उस इतिहास की ओर फिर लौटे, जैसा कि उन्होंने कादेश में प्राचीन इस्राएल के साथ किया था।

The first visit to Kadesh produced the rebellion of the ten spies, and brought the time of wandering in the wilderness. At the end of the forty years, they returned to Kadesh, and it was there that Moses struck the Rock a second time and was prevented from entering into the Promised Land, but they went in with Joshua. September 11, 2001, identifies the last generation, and God will no longer prolong His Word.

कादेश की पहली यात्रा ने उन दस जासूसों के विद्रोह को उत्पन्न किया और जंगल में भटकने के समय को ले आई। चालीस वर्षों के अंत में वे फिर कादेश लौटे, और वहीं मूसा ने दूसरी बार उस चट्टान पर प्रहार किया और प्रतिज्ञात देश में प्रवेश करने से रोक दिए गए; परन्तु वे यहोशू के साथ भीतर गए। 11 सितम्बर, 2001, अंतिम पीढ़ी की पहचान कराता है, और परमेश्वर अब अपने वचन को और विलम्बित नहीं करेगा।

We will address this fact in the next article.

Nous traiterons de ce fait dans le prochain article.

“The history of the wilderness life of Israel was chronicled for the benefit of the Israel of God to the close of time. God’s dealings with the wanderers of the desert in all their marchings to and fro, in their exposure to hunger, thirst, and weariness, and in the striking manifestations of his power for their relief, are a divine parable, fraught with warning and instruction for his people in all ages. The varied experience of the Hebrews was a school of preparation for their promised home in Canaan. God would have his people in these last days review with humble hearts, and teachable spirits, the fiery trials through which ancient Israel passed, that they may be instructed in their preparation for the heavenly Canaan.

L’histoire de la vie d’Israël dans le désert a été consignée pour le bien de l’Israël de Dieu jusqu’à la fin des temps. Les voies de Dieu envers les errants du désert, dans toutes leurs marches deçà et delà, dans leur exposition à la faim, à la soif et à la lassitude, ainsi que dans les manifestations frappantes de sa puissance pour leur secours, constituent une parabole divine, pleine d’avertissement et d’instruction pour son peuple dans tous les siècles. L’expérience variée des Hébreux fut une école de préparation pour leur patrie promise en Canaan. Dieu voudrait que son peuple, en ces derniers jours, repasse avec des cœurs humbles et des esprits dociles les épreuves cuisantes par lesquelles l’ancien Israël a passé, afin qu’il soit instruit dans sa préparation pour la Canaan céleste.

“The rock which, smitten by the command of God, sent forth its living waters, was a symbol of Christ, smitten and bruised that by his blood a fountain might be prepared for the salvation of perishing man. As the rock had been once smitten, so Christ was to be ‘once offered, to bear the sins of many.’ But when Moses rashly smote the rock at Kadesh, the beautiful symbol of Christ was marred. Our Saviour was not to be sacrificed a second time. As the great offering was made but once, it is only necessary for those who seek the blessings of his grace to ask in Jesus’ name,—to pour forth the heart’s desires in penitential prayer. Such prayer will bring before the Lord of hosts the wounds of Jesus, and then will flow forth afresh the life-giving blood, symbolized by the flowing of the living water for thirsting Israel.

«El peñón que, herido por mandato de Dios, hizo brotar sus aguas vivas, era un símbolo de Cristo, herido y quebrantado para que por su sangre fuese preparada una fuente para la salvación del hombre que perece. Así como el peñón había sido herido una sola vez, así también Cristo había de ser “ofrecido una sola vez para llevar los pecados de muchos”. Pero cuando Moisés, temerariamente, hirió el peñón en Cades, el hermoso símbolo de Cristo fue desfigurado. Nuestro Salvador no había de ser sacrificado por segunda vez. Como la gran ofrenda fue hecha una sola vez, únicamente es necesario que quienes buscan las bendiciones de su gracia pidan en el nombre de Jesús, derramando los deseos del corazón en oración penitente. Tal oración presentará ante el Señor de los ejércitos las heridas de Jesús, y entonces volverá a fluir la sangre vivificante, simbolizada por el manar del agua viva para el Israel sediento.

“Only by living faith in God, and humble obedience to his commands, can man hope to meet the divine approval. On the occasion of that mighty miracle at Kadesh, Moses, wearied with the continual murmuring and rebellion of the people, lost sight of his Almighty Helper; he heeded not the command, ‘Speak ye unto the rock, and it shall give forth its waters;’ and without the divine strength he was left to mar his record with an exhibition of passion and human weakness. The man who should, and might have stood pure, firm, and unselfish to the close of his work, was overcome at last. God was dishonored before the congregation of Israel, when he might have been honored, and his name glorified.

« Ce n’est que par une foi vivante en Dieu et par une obéissance humble à ses commandements que l’homme peut espérer obtenir l’approbation divine. À l’occasion de ce grand miracle à Kadès, Moïse, lassé par les murmures et la rébellion continuels du peuple, perdit de vue son Aide tout-puissant ; il ne tint pas compte de l’ordre : “Parlez au rocher, et il donnera ses eaux” ; et, privé de la force divine, il en vint à ternir son témoignage par une manifestation de passion et de faiblesse humaine. L’homme qui aurait dû, et qui aurait pu, demeurer pur, ferme et désintéressé jusqu’au terme de son œuvre, fut enfin vaincu. Dieu fut déshonoré devant l’assemblée d’Israël, alors qu’il aurait pu être honoré et son nom glorifié. »

“The judgment immediately pronounced against Moses was most cutting and humiliating,—that he with rebellious Israel must die before crossing the Jordan. But shall man assert that the Lord dealt severely with his servant for that one offense? God had honored Moses as he had honored no other man then living. He had vindicated his cause again and again. He had heard his prayers, and had spoken with him face to face, as a man speaketh with a friend. Just in proportion to the light and knowledge which Moses had enjoyed, was his criminality increased.” Signs of the Times, October 7, 1880.

“Kohtumõistmine, mis Moosese vastu otsekohe kuulutati, oli kõige valusam ja alandavam,—et temal koos mässumeelse Iisraeliga tuli surra enne Jordani ületamist. Kuid kas inimene söandab väita, et Issand talitas oma sulasega karmilt selle ühe üleastumise pärast? Jumal oli austanud Moosest nõnda, nagu ta ei olnud austanud ühtki teist tol ajal elavat inimest. Ta oli ikka ja jälle õigustanud tema asja. Ta oli kuulnud tema palveid ning rääkinud temaga palgest palgesse, nõnda nagu inimene räägib sõbraga. Täpselt selles mõõdus, milles Mooses oli saanud valgust ja tunnetust, suurenes ka tema süü.” Signs of the Times, October 7, 1880.