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.
Mgbe Onyenweanyị duru ndị nke Ya n’ụbọchị ikpeazụ laghachi n’“ụzọ ochie” nke Jeremaya na Septemba 11, 2001, O meelarị ka a mata iwu nke itinye amụma n’ọrụ ugboro atọ.
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.
Otú a ka Onye-nwe-anyị kwuru, Gụọnụ n’ụzọ dị iche iche, lezienụ anya, jụkwaa maka ụzọ ochie dị iche iche, ebe ezi ụzọ ahụ dị, gagharịkwanụ n’ime ya, unu ga-ahụkwa izuike maka mkpụrụ obi unu. Ma ha sịrị, Anyị agaghị eje ije n’ime ya. Ọzọkwa, etinyere m ndị nche n’elu unu, na-asị, Nụrụnụ olu opi. Ma ha sịrị, Anyị agaghị anụ ya. Jeremiah 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.
Mgbe Onyenwe anyị weghachiri ndị Ya n’ụzọ ochie ahụ, ha ga-ahụ izuike (mmiri ozuzo ikpeazụ), e wee nye ndị nche ozi opi n’oge ahụ. Ndị amụma niile na-akọwa nke ọma nke ukwuu njedebe nke ụbọchị ikpeazụ ndị ahụ, ya mere ozi opi nke ụbọchị ikpeazụ ga-abụ opi ikpeazụ, nke bụ opi nke asaa, nke bụ ahụhụ nke atọ.
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.
Mgbe ndị Ya nke ụbọchị ikpeazụ malitere ịga ije n’ime ụzọ ochie ahụ, a ghọtara na njirimara nke ahuhu mbụ ahụ kọwara kpọmkwem otu onye ndu akụkọ ihe mere eme nke ihe nnọchianya ya bụ (Mohammed), nakwa na ahuhu nke abụọ mere otu ihe ahụ (Osman). A chọpụtara na nke ọ bụla n’ime opi anọ mbụ ahụ nwekwara ndị ndu pụrụ iche nke ihe nnọchianya iji mata opi ahụ, ma emesịa a ghọtara na Osama bin Laden bụ onye ndu ihe nnọchianya nke ahuhu nke atọ.
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.
E jikọtara Mohammed na Arabia, Osman kwa bụ ihe nnọchianya nke Alaeze Ukwu Ottoman dị na Turkey, Osama bin Laden kwa nọchiri anya iyi ọha egwu Alakụba nke zuru ụwa ọnụ, n’agbanyeghị na ya, dị ka Mohammed, bụ onye Arabia.
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.
A ghọtakwara na ahuhu mbu ahụ merụrụ ndị agha Rom ahụ, nakwa na ahuhu nke abụọ ahụ gburu ndị agha Rom ahụ. Mgbe ahụ, a ghọtara Septemba 11, 2001 dịka oge Islam nke ahuhu nke atọ merụrụ ndị agha Rom ahụ (United States), ma na n’Iwu Ụka Sọnde, ọ ga-egbu ndị agha Rom ahụ, dịka United States na-eru ọgwụgwụ ya dị ka alaeze nke isii n’amụma Baịbụl, ma nyefee ọchịchị onwe ya nke mba ya n’aka njikọ atọ ahụ nke dragọn ahụ, anụ ọhịa ahụ, na onye amụma ụgha ahụ.
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.
A ghọtara na United States bụ anụ ọhịa nke ụwa nwere mpi abụọ nke ike. Otu njirimara amụma bụ isi nke anụ ọhịa nke ụwa bụ na ọ na-agbanwe site n’ibu nwa atụrụ ghọọ dragọn. N’amụma, mpi na-anọchi anya ike, ma ike nke anụ ọhịa nke ụwa bụ Republicanism na Protestantism, nke a nọchiri anya ha dị ka mpi abụọ nke anụ ọhịa nke ụwa. Ma ugbu a, n’ụbọchị ikpeazụ ndị a, ike abụọ nke anụ ọhịa nke ụwa agbanweela ghọọ ike agha na ike akụnụba. N’ụbọchị Septemba 11, 2001, Islam nke ahụhụ nke atọ wakporo ụwa, ihe nnọchianya nke anụ ọhịa nke ụwa, Pentagon, ihe nnọchianya nke ịdị ike agha ya, na Twin Towers dị na New York City, ihe nnọchianya nke ike akụnụba ya.
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.
Mgbe a matakwara na akụkọ mmalite nke ahuhu mbụ, na akụkọ njedebe nke ahuhu nke abụọ, ha abụọ gosipụtara ihe atụ nke akara-nkpọchi nke puku mmadụ iri na anọ na puku iri anọ na anọ ahụ, a matara na mgbe ahuhu nke atọ bịarutere, mgbe e wedara nnukwu ụlọ ndị dị na New York, a kọwara ya na usoro akara-nkpọchi nke puku mmadụ iri na anọ na puku iri anọ na anọ ahụ amalitela.
“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.
“Ugbu a, ọ̀ bụ okwu a ka m kwuputara na a ga-eji ebili mmiri ukwu kpochapụ New York? Nke a abụghị ihe m kwuru mgbe ọ bụla. Ihe m kwuru bụ na, ka m na-ele nnukwu ụlọ ndị ahụ a na-ewu n’ebe ahụ, ụlọ n’elu ụlọ, m sịrị, ‘Lee ụdị ọnọdụ dị egwu ga-eme mgbe Onyenwe anyị ga-ebili ịma jijiji ụwa nke ukwuu!’ Mgbe ahụ ka a ga-emezu okwu nke Mkpughe 18:1–3. Isi nke iri na asatọ nke Mkpughe dum bụ ịdọ aka ná ntị banyere ihe na-abịa n’elu ụwa. Ma enweghị m ìhè pụrụ iche banyere ihe na-abịa n’elu New York, ma e wezụga na amaara m na otu ụbọchị a ga-adọkpụda nnukwu ụlọ ndị ahụ dị n’ebe ahụ site n’ịtụgharị na ịtụgharịgharị ike Chineke. Site n’ìhè e nyere m, amaara m na mbibi dị n’ime ụwa. Otu okwu sitere n’ọnụ Onyenwe anyị, otu mmetụ aka nke ike ya dị ukwuu, ụlọ ndị a buru ibu ga-ada. Ọnọdụ ga-eme nke ịdị egwu ha karịrị ihe anyị pụrụ iche n’echiche.” Review and Herald, July 5, 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.
“Mbibi ahụ nke dị n’ụwa,” bụ agwa nke Islam, n’ihi na e gosiri agwa ya dịka Apollyon na Abaddon n’isi nke itoolu, amaokwu nke iri na otu nke Mkpughe.
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).
Ha nwerekwa eze na-achị ha, onye bụ mmụọ ozi nke olulu omimi enweghị nsọtụ, onye aha ya n’asụsụ Hibru bụ Abaddon, ma n’asụsụ Gris aha ya bụ Apollyon. Mkpughe 9:11 (ITEGHITE NA OTU).
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.
Ihe aha, ma ọ bụ agwa, nke eze ahụ na-achị Alakụba, ma n’asụsụ Hibru ma n’asụsụ Grik, dịka aha abụọ ahụ si anọchi anya ya, bụ “ọnwụ” na “mbibi,” nke bịarutere na Septemba 11, 2001, mgbe a tụdara nnukwu ụlọ ndị dị na New York n’ala. N’oge ahụ ka Mkpughe isi nke iri na asatọ, amaokwu nke otu ruo atọ malitere imezu.
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 ghọtara na okwu mbụ e kwuru banyere nwoke ọhịa nke Islam n’akwụkwọ Jenesis jiri okwu Hibru nke pụtara “ịnyịnya ibu Arab ọhịa,” nke a sụgharịrị n’amaokwu ahụ dịka “nwoke ọhịa.” Akara nnọchianya nke Islam bụ ezinụlọ ịnyịnya, ma n’akwụkwọ Mkpughe isi nke itoolu, e gosikwara ya dịka ịnyịnya agha. N’elu eserese nsọ nke Habakọk, nke e mere ka ndị nke Chineke mara na “a gaghị agbanwe ha,” e jikwara ịnyịnya agha nọchitekwa Islam.
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.
Mmụọ-ozi nke Onyenwe anyị wee sị ya, Le, i di ime, ị ga-amụkwa nwa nwoke, ị ga-akpọkwa aha ya Ishmael; n’ihi na Onyenwe anyị anụwo mkpagbu gị. Ọ ga-abụkwa nwoke ọhịa; aka ya ga-adịgide megide mmadụ nile, aka mmadụ nile ga-adịgidekwa megide ya; ọ ga-ebikwa n’ihu ụmụnne ya niile. Jenesis 16:11, 12.
The first mention of the birth of Ishmael was associated with a “restraint,” which became a primary symbol associated with Islam.
Nkwuputa mbụ banyere ọmụmụ Ishmael jikọtara ya na “mgbochi,” nke ghọrọ ihe nnọchianya bụ isi e jikọtara na 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.
Ugbu a, Serai nwunye Abram amụtaghịkwara ya ụmụ; o nwekwara otu odibo nwanyị, onye Ijipt, onye aha ya bụ Hega. Serai wee sị Abram, Lee ugbu a, Onyenweanyị egbochila m ịmụ nwa: biko, gakwuuru odibo m nwanyị; eleghị anya, m ga-esi n’aka ya nweta ụmụ. Abram wee gee ntị n’okwu Serai. Jenesis 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.
N’ime otu nkwupụta mbụ ahụ banyere Islam, dịka a na-anọchi anya ya site n’amụmụ Ishmael, a na-ekwusi nnọọ ike n’okwukwe nrubeisi. Echiche nke nrubeisi bụ isi ntọala nke okpukpe Islam. Okwu ahụ bụ “Islam” sitere n’okwu Arabik abụọ, “salaam,” nke pụtara “udo”, na “aslama,” nke pụtara “ido onwe n’okpuru” ma ọ bụ “inyefe onwe”. Islam na-akụzi na ndị kwere ekwe kwesịrị ido uche na ọchịchọ ha n’okpuru uche na ọchịchọ Allah (Chineke) n’akụkụ ndụ niile. Ozugbo Sarah ghọtara na o meela mkpebi ọjọọ site n’ịgba Abraham ume ka o were Hagar mụọ Ishmael, o nwetara ikike n’aka Abraham imegide Hagar ihe ike, nke mere ka Hagar gbapụ n’ụlọ Abraham. N’ebe ahụ ka o natara ozi sitere n’aka mmụọ ozi ahụ.
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.
Ma Abram sịrị Seraị, Lee, odibo nwanyị gị nọ n’aka gị; mee ya dịka ọ dị gị mma. Ma mgbe Seraị mesoro ya ihe ike, ọ gbapụrụ n’ihu ya. Ma mmụọ-ozi nke Onyenwe anyị hụrụ ya n’akụkụ isi mmiri n’ọzara, n’akụkụ isi mmiri nke dị n’ụzọ e si aga Shua. O wee sị, Hega, odibo nwanyị Seraị, ebee ka i si bịa? ọ̀ bụkwa ebee ka ị na-aga? O wee sị, Anọ m na-agbapụ n’ihu nne m ukwu, Seraị. Ma mmụọ-ozi nke Onyenwe anyị sịrị ya, Laghachi n’ebe nne gị ukwu nọ, dobekwa onwe gị n’okpuru aka ya. Ma mmụọ-ozi nke Onyenwe anyị sịrị ya, Aga m amụba mkpụrụ gị nke ukwuu, nke na a gaghị enwe ike ịgụ ha n’ihi ịdị ukwuu ha. Ma mmụọ-ozi nke Onyenwe anyị sịrị ya, Lee, ị dị ime, ị ga-amụkwa nwa nwoke, ị ga-akpọkwa aha ya Ishmel; n’ihi na Onyenwe anyị anụwo mkpagbu gị. Ọ ga-abụkwa mmadụ ọhịa; aka ya ga-emegide mmadụ niile, aka mmadụ niile ga-emegidekwa ya; ọ ga-ebikwa n’ihu ụmụnne ya niile. Jenesis 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.
Nchịkọta nke Islam, “ido onwe n’okpuru” nke na-anọchi anya àgwà nke okpukpe Islam, na ọrụ Islam bụchara ihe e depụtara n’oge mbụ a kpọrọ Ishmael aha, ma na-anọchi anya DNA amụma nke Islam nke ọghọm atọ nke Mkpughe na-anọchi anya ya. Ozugbo Onyenwe anyị duru ndị Ya n’ụzọ ochie nke Jeremiah, ha matakwara na “ifufe anọ” ndị mmụọ ozi anọ nke Mkpughe isi nke asaa na-ejide ka ha ghara ife, bụ kpọmkwem ifufe anọ nke Islam.
“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.
“Ndị mmụọ ozi na-ejide ifufe anọ ahụ, nke a nọchiri anya ya dị ka ịnyịnya iwe ji, nke na-achọ ịtọpụ onwe ya ma gbaa ọsọ gafee n’elu ụwa dum, na-eburu mbibi na ọnwụ n’ụzọ ọ na-agafe.” Manuscript Releases, volume 20, 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.
“Ịnyịnya iwe” nke Alakụba, nke bụkwa “ifufe anọ” ahụ a “jigidere” mgbe a na-arụzu ịkàrà nke otu narị puku iri anọ na anọ, na-eburu “ọnwụ na mbibi” (Abaddon na Apollyon) n’“ụzọ” ha. Dị nnọọ ka mgbochi e tinyere n’elu Hega tinyeere àgwà amụma ahụ n’ime akara nke Alakụba, ifufe anọ ahụ na ịnyịnya iwe ahụ ka ejigidere abụọ ahụ; ma mgbe eziokwu ahụ guzosiri ike, a ghọtara na mmalite nke nsogbu mbụ ahụ na-akọwapụta mgbochi e tinyere n’elu Alakụba dịka e si anọchi anya ya n’iwu akụkọ ihe mere eme nke 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.
E nyere ha iwu ka ha ghara imerụ ahịhịa nke ụwa ahụ, ma ọ bụ ihe ọbụla na-acha akwụkwọ ndụ akwụkwọ ndụ, ma ọ bụ osisi ọbụla; kama naanị ndị ikom ahụ ndị na-enweghị akara nke Chineke n’egedege ihu ha. Mkpughe 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.
Ahịrị n’elu ahịrị, mmalite nke ahụhụ nke abụọ, nke n’itinye n’ọrụ ugboro atọ nke ahụhụ atọ ahụ e debere n’elu mmalite nke ahụhụ mbụ, na-akọwapụta ntọhapụ nke ndị mmụọ ozi anọ ahụ, ndị nọ n’amaokwu ahụ na-anọchi anya ntọhapụ nke jihad ukwu nke abụọ nke Islam.
Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates. Revelation 9:14.
Na-asị mmụọ-ozi nke isii ahụ nke nwere opi, Tọpụ ndị mmụọ-ozi anọ ahụ e kekọrọ n’osimiri ukwu ahụ, Yufretis. Mkpughe 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.
Ya mere, a ghọtara na ná mmalite nke ahụhụ nke atọ, a ga-ahapụ Islam ma n’otu oge ahụ e jide ya aka, nke ahụ bụkwa n’onwe ya àmà Nwanneanyị 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.
“N’oge ahụ, mgbe ọrụ nzọpụta na-eru ngwụcha, nsogbu ga na-abịa n’elu ụwa, mba dị iche iche ga-ewekwa iwe, ma a ga-ejide ha ka ha ghara igbochi ọrụ nke mmụọ ozi nke atọ. N’oge ahụ ka ‘mmiri ozuzo ikpeazụ,’ ma ọ bụ ume ọhụrụ nke si n’ihu Onyenwe anyị, ga-abịa, iji nye ike n’oké olu nke mmụọ ozi nke atọ, ma kwadebe ndị nsọ ka ha guzoro n’oge a ga-awụsa ihe otiti asaa ikpeazụ ahụ.” 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.”
Mgbe a nyochachara ndekọ akụkọ ihe mere eme nke Islam, a chọpụtara na agha na mmeri nke Islam Arabik nke ahụhụ mbụ ahụ, ka Islam si aghọta ya, bụ “jihad ukwu mbụ,” nakwa na agha nke Alaeze Ukwu Ottoman nke malitere mgbe a tọhapụrụ ndị mmụọ ozi anọ ahụ, ka Islam si aghọta ya, bụ “jihad ukwu nke abụọ.” N’ịkwado itinye ya n’ọrụ ugboro atọ ahụ, Islam kwenyere na jihad ukwu nke atọ na nke ikpeazụ malitere na Septemba 11, 2001. Dị ka William Miller dere n’otu oge, “Akụkọ ihe mere eme na amụma, kwekọrọ.”
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.
Ngwa “ahịrị n’elu ahịrị” nke nnọhapụ na njide nke na-eme n’otu oge, dịka e sere ya n’itinye ahịrị amụma mmalite nke ahụhụ mbụ na nke abụọ n’elu ibe ha, ka Mmụọ nke Amụma kwadoro nke ọma; ozugbo kwa Islam kụrụ ihe na Septemba 11, 2001, Onyeisi ala George W. Bush tinyere njide zuru ụwa ọnụ n’elu Islam site n’ịmalite agha ya megide iyi ọha egwu. A kwadoro nnọhapụ na njide nke “ịnyịnya iwe” nke Islam nke na-eme n’otu oge site na Baịbụl, Mmụọ nke Amụma, na kwa akụkọ ihe mere eme.
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.
Ndị na “eso Nwa-aturu ahụ” laghachi n’ụzọ ochie nke ndị Millerite na-ahụ “izu-ike” ahụ, nke bụ mmiri ozuzo nke ikpeazụ, nke Nwannaanyị White kọwara na ọ na-amalite mgbe mba dị iche iche were iwe, ma a na-ejidekwa ha ka ha ghara ime ihe, dịka e mere n’ụbọchị Septemba 11, 2001.
“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.
“N’oge ahụ, ka ọrụ nzọpụta na-eru ngwụcha, nsogbu ga-abịa n’elu ụwa, mba dị iche iche ga-ewekwa iwe, ma a ga-ejide ha ka ha ghara igbochi ọrụ nke mmụọ ozi nke atọ. N’oge ahụ ka ‘mmiri ozuzo ikpeazụ,’ ma ọ bụ ume ọhụrụ sitere n’ihu Onyenwe anyị, ga-abịa, iji nye ike n’okwu ukwu nke mmụọ ozi nke atọ, ma kwadebe ndị nsọ ka ha guzosie ike n’oge a ga-awụsa ọrịa ikpeazụ asaa ahụ.” 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.
Ndị ahụ “na-eso Nwa Atụrụ ahụ” laghachi n’ụzọ ochie nke ndị Millerite na-achọta “izuike” ahụ, nke bụ mmiri ozuzo ikpeazụ, nke Nwanyị White kọwara na ọ malitere mgbe mmụọ ozi dị ike nke Mkpughe iri na asatọ rịdatara na Septemba 11, 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.
“Mmiri ozuzo nke ikpeazụ ga-adakwasị ndị nke Chineke. Nnukwu mmụọ ozi ga-esi n’eluigwe rịdata, a ga-ejikwa ebube ya mee ka ụwa niile nwee ìhè.” Review and Herald, Eprel 21, 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.
Mgbe mmụọ-ozi ahụ dị ike rutere n’ala mgbe a kwaturu ụlọ ndị ahụ dị na New York, ịkàrà nke puku mmadụ otu narị na puku iri anọ na anọ malitere, ma mmiri ozuzo ikpeazụ ahụ malitekwara ịfesa. Ndị e duziri azụ n’ụzọ ochie nke Jeremaịa, ma chọta “ezumike” ahụ, nke bụ mmiri ozuzo ikpeazụ ahụ, wee mata na “ezumike na ime ka ọ dị ọhụrụ” nke Aịzaya bụkwa mmiri ozuzo ikpeazụ ahụ; ma ọ bụkwa njirimara nke ule ahụ nke n’ụbọchị Septemba 11, 2001 zutere ndị nke Chineke, karịsịa “ndị na-akparị mmadụ” ndị “na-achị Jerusalem”. Ha bịara ịghọta na ule ahụ nwere akụkụ abụọ, n’ihi na ọ nọchiri anya ozi nke Alakụba nke ahụhụ nke atọ, ma dịkwa mkpa nke ukwuu, ọ nọchiri anya usoro ọmụmụ nke Akwụkwọ Nsọ nke guzobere ozi nke mmiri ozuzo ikpeazụ ahụ.
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.
Nye ndị ọ gwara, Nke a bụ izu-ike nke unu ga-eme ka ndị ike gwụrụ zuru ike; nke a bụkwa ume ọhụrụ: ma ha achọghị ịnụ. Ma okwu nke Onyenwe anyị ghọrọ nye ha iwu n’elu iwu, iwu n’elu iwu; ahịrị n’elu ahịrị, ahịrị n’elu ahịrị; ntakịrị ebe a, ntakịrị ebe ahụ; ka ha wee gaa, daa azụ, gbajie, bụrụkwa ndị e jidere n’ọnyà, e wee nwude ha. Ya mere nụrụ okwu nke Onyenwe anyị, unu ndị mmadụ na-akwa emo, ndị na-achị ndị a nọ na Jerusalem. Aịzaya 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.
Ije ije n’ụzọ ochie mere ka ndị Chineke nke ụbọchị ikpeazụ wee hụ na ilu ụmụ agbọghọ iri ahụ, nke “na-egosi ahụmahụ nke ndị Adventist,” ga-emegharị ọzọ “ruo n’akwụkwọ ozi nke ọ bụla,” n’oge akara nke otu narị puku na iri anọ na anọ ahụ. Ihe akaebe nke akụkọ ihe mere eme ebe ilu ahụ mezuru na mbụ kọwara na Habakuk isi nke abụọ jikọrọ ya kpọmkwem na ilu ahụ ma bụrụkwa akụkụ ya. Ya mere, “arụmụka” nke Habakuk abụọ nọchiri anya ule nke izuike na ume ọhụrụ nke ndị nlelị jụrụ ịnụ. Ka ndị na-amụ Akwụkwọ Nsọ n’ikwesị ntụkwasị obi gara n’ihu nyocha ụzọ ochie ahụ, ha ghọtara na ọ bụghị naanị na ilu ụmụ agbọghọ iri ahụ na Habakuk abụọ bụ otu amụma ahụ, kama na Ezikiel isi nke iri na abụọ bụkwa otu ahụ.
“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.
“Ọtụtụ n’ime amụma Ezikiel bukwara isi iyi nke ike na nkasi obi nye ndị kwere ekwe: ‘Okwu nke Onyenwe anyị wee ruo m, sị, Nwa nke mmadụ, gịnị ka ilu ahụ unu nwere n’ala Izrel pụtara, nke na-asị, Ụbọchị ndị ahụ na-agbatị, ọhụụ ọ bụla adịkwaghị irè? Ya mere gwa ha, Otu a ka Onyenwe Chineke kwuru.... Ụbọchị ndị ahụ adịla nso, na mmezu nke ọhụụ ọ bụla.... Aga m ekwu, okwu ahụ m ga-ekwu ga-emezu; a gaghị agbatị ya ọzọ.’ ‘Ndị ụlọ Izrel na-asị, Ọhụụ ahụ ọ na-ahụ bụ maka ọtụtụ ụbọchị ndị ga-abịa, ọ na-ebu amụma banyere oge ndị ka dị anya. Ya mere gwa ha, Otu a ka Onyenwe Chineke kwuru; a gaghị agbatịkwa okwu ọbụla n’ime okwu M ọzọ, kama okwu ahụ M kwuru ga-emezu.’ Ezikiel 12:21–25, 27, 28.” The Great Controversy, 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.
Oge a na-eme akara nke puku iri anọ na anọ, dịka mmegharị Advent nke 1840 ruo 1844 nọchiri anya ya, nọchiri anya oge ahụ n’ụbọchị ikpeazụ, mgbe “nsonaazụ nke ọhụụ ọ bụla” “ga-emezu.” Akụkọ amụma nke ahụhụ mbụ, a tụrụkwasịrị ya n’elu akụkọ amụma nke ahụhụ nke abụọ, na-akọwapụta akụkọ amụma nke ahụhụ nke atọ, nke bụ akụkọ amụma nke ime akara nke puku iri anọ na anọ ahụ. Ọ bụkwa akụkọ ihe mere eme nke 1840 ruo 1844. Ọ bụkwa akụkọ ihe mere eme ebe arụmọrụ nke onye-ozi ahụ nke na-akwadebe ụzọ maka Onye-Ozi nke Ọgbụgba ndụ ka arụzuru. Ọ bụ akụkọ ihe mere eme ebe mpi abụọ nke anụ ọhịa nke ụwa na-agafe mgbanwe site n’aka nke isii ruo n’aka “nke asatọ” nke “si na asaa ahụ pụta”. Ọ bụ akụkọ ihe mere eme ebe e gburu ndị-amụma abụọ ahụ n’okporo ụzọ, n’isi nke iri na otu nke Mkpughe.
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.”
Ma nke dịkwa nnukwu mkpa, bụ eziokwu ahụ na, n’ihi na okwu Chineke adịghị ada ada mgbe ọ bụla, tinyere ụkpụrụ ahụ na ndị amụma niile na-ekwu karịa banyere ụbọchị ikpeazụ karịa oge ọ bụla ọzọ, na Septemba 11, 2001 “ụbọchị amụma eruola nso” ebe “okwu ndị ahụ” Chineke kwuru “ga-emezu,” ma “a gaghịkwa eme ka ya dịkwuo ogologo oge.”
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.
Nnupụisi nke afọ 1863 kpebiri ka Adventizim Laodisia jegharịa n’ọzara ruo mgbe ha niile nwụrụ. Onyenwe anyị laghachiri n’akụkọ ihe mere eme ahụ na Septemba 11, 2001 dị ka O mere n’ebe Izrel oge ochie nọ na Kadesh.
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.
Nleta mbụ ha gara Kadesh mụrụ nnupu-isi nke ndị nledo iri ahụ, ma wetara oge ha ji na-awagharị n’ọzara. N’ọgwụgwụ afọ iri anọ ahụ, ha laghachiri Kadesh, ọ bụkwa n’ebe ahụ ka Moses kụrụ Nkume ahụ ugboro nke abụọ, ma e gbochiri ya ịbanye n’Ala Nkwa ahụ, ma ha soro Joshua banye. Septemba 11, 2001, na-akọwapụta ọgbọ ikpeazụ ahụ, Chineke agaghịkwa eme ka Okwu Ya gbatịkwuo oge.
We will address this fact in the next article.
Anyị ga-eleba eziokwu a anya n’isiokwu na-esonụ.
“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.
“E dekọrọ akụkọ ndụ Izrel n’ọzara maka uru Izrel nke Chineke ruo na njedebe nke oge. Omume Chineke n’ebe ndị na-awagharị n’ọzara nọ n’ihe niile gbasara ijegharị ha azụ na n’ihu, n’ịbụ ha n’okpuru agụụ, akpịrị ịkpọ nkụ, na ike ọgwụgwụ, na n’ihe ngosi dị ịtụnanya nke ike Ya maka inye ha enyemaka, bụ ilu nsọ, nke jupụtara n’ịdọ aka ná ntị na nkuzi nye ndị Ya n’ọgbọ niile. Ahụmahụ dị iche iche nke ndị Hibru bụ ụlọ akwụkwọ nkwadebe maka ebe obibi ahụ e kwere ha ná Kenean. Chineke chọrọ ka ndị Ya n’ụbọchị ikpeazụ ndị a jiri obi dị umeala n’obi na mmụọ dị njikere ịmụta leghachi anya n’ule ọkụ ndị Izrel oge ochie gabigara, ka e wee kụziere ha ihe n’ịkwadebe ha maka Kenean nke eluigwe.”
“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.
“Oké nkume ahụ nke, mgbe e jiri iwu Chineke tie ya, zipụtara mmiri ndụ ya, bụ ihe nnọchianya nke Kraịst, onye e tiri ma kụrie ka site n’ọbara ya e wee kwadebe isi iyi maka nzọpụta nke mmadụ na-ala n’iyi. Dị ka a tiela nkume ahụ otu ugboro, otu a ka a ga-esi ‘nye Kraịst otu ugboro, ka o buru mmehie nke ọtụtụ mmadụ.’ Ma mgbe Mozis jiri ọsọ ọsọ tie nkume ahụ na Kadesh, e merụrụ ezigbo mma nke ihe nnọchianya nke Kraịst ahụ. A gaghị achụ Àjà Onye Nzọpụta anyị ugboro nke abụọ. Dị ka e mere nnukwu àjà ahụ naanị otu ugboro, ihe naanị ya dị mkpa nye ndị na-achọ ngọzi nke amara ya bụ ịrịọ n’aha Jizọs,—ịwụsa ọchịchọ nke obi n’ekpere nchegharị. Ekpere dị otu a ga-eweta n’ihu Onye-nwe nke usuu ndị agha ọnyá nile nke Jizọs, mgbe ahụkwa ọbara na-enye ndụ ga-asọpụta ọzọ n’ụzọ ọhụrụ, nke e ji ịsọpụta mmiri ndụ ahụ na-asọpụta nye Izrel akpịrị na-akpọ nkụ mee ihe nnọchianya.”
“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.
“Naanị site n’okwukwe dị ndụ n’ebe Chineke nọ, na irube isi n’ụzọ dị umeala n’obi nye iwu Ya, ka mmadụ pụrụ inwe olileanya izute nnabata nke eluigwe. N’ihe banyere ọrụ ebube ukwu ahụ dị na Kadesh, Mozis, onye ike gwụrụ n’ihi ntamu na nnupụisi na-adịgide adịgide nke ndị mmadụ, tufuru ilekwasị anya ya n’Onye Enyemaka ya nke pụrụ ime ihe niile; o geghị ntị n’iwu ahụ, ‘Kwunu n’oké nkume ahụ, ọ ga-emekwa ka mmiri ya pụta;’ ma n’enweghị ike nke Chukwu, a hapụrụ ya ka o mebie ndekọ ya site n’igosipụta iwe na adịghị ike nke mmadụ. Nwoke ahụ nke kwesịkwara, ma nwee ike iguzo dị ọcha, sie ike, na enweghị ịchọ ọdịmma onwe ya ruo n’ọgwụgwụ ọrụ ya, meriri n’ikpeazụ. E meworo Chineke ihere n’ihu ọgbakọ Izrel, mgbe a gaara asọpụrụ ya, ma mee ka aha Ya bụrụ nke e nyere otuto.”
“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.
“Ikpe-ikpe e kwuputara ozugbo imegide Moses bụ nke na-egbu mgbu nke ukwuu ma na-eweda mmadụ ala,—na ya na Izrel nnupu-isi ga-anwụ tupu ha agafe Jọdan. Ma ọ̀ ga-ekwe omume ka mmadụ kwuo na Onyenwe anyị mesoro ohu Ya ihe n’ụzọ siri ike n’ihi otu mmehie ahụ? Chineke asọpụrụla Moses dịka Ọ dịghị onye ọzọ dị ndụ n’oge ahụ ka Ọ sọrọpụrụ. O meela ka ikpe ya guzosie ike ugboro ugboro. O nụwo ekpere ya, ma kwuokwa okwu na ya ihu na ihu, dịka mmadụ na-agwa enyi ya okwu. Dị nnọọ ka ìhè na ihe ọmụma Moses natara si too, ka mpụ ya si bawanye.” Signs of the Times, October 7, 1880.