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.

Nna September 11, 2001, mgbe Onye-nwe-anyị duru ndị Ya nke ụbọchị ikpeazụ azụ n’“ụzọ ochie” nke Jeremaịa, Ọ bụrụrịrịwo onye kọwara iwu nke ntinye-amụma 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.

Nahia Bwana asema hivi, Simameni njiani, mkaone, mkaulizie mapito ya kale, iliyo njia iliyo njema ni wapi, mkaiendee; nanyi mtapata raha nafsini mwenu. Lakini wakasema, Hatuendi katika njia hiyo. Tena naliwawekea walinzi juu yenu, nikisema, Sikilizeni sauti ya baragumu. Lakini wakasema, Hatusikilizi. Yeremia 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.

Kala Bwana alipowarudisha watu Wake kwenye njia za kale, wangepata pumziko (mvua ya masika), na walinzi wakapewa ujumbe wa tarumbeta. Manabii wote kwa ukamilifu kabisa hutambulisha mwisho wa siku za mwisho, hivyo ujumbe wa tarumbeta wa siku za mwisho ungekuwa tarumbeta ya mwisho, nayo ni tarumbeta ya saba, ambayo ndiyo ole ya tatu.

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.

Ekhale la masiku okumalilikha abantu baKhe baatandeka kwendela mu njila sha kale, kwatendekha kumanyika ukuti obukhalilo bwa woo wa kutala, bwamanyishaga omutwe wa kihistoria wa kisimbuli uwalinga pamo (Mohammed), ne kuti woo wa kabili nawo wakonkhanga cimo cine (Osman). Kwasangika ukuti cila cimo pa mipondo ine ya kutala naco cali na batungulushi ba kisimbuli abamanyikilamo umpondo, kabili apo ni po kwatendekhe kumanyika ukuti Osama bin Laden e mutungulushi wa kisimbuli wa woo wa butatu.

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 کا عرب سے تعلق تھا، اور عثمان ترکی میں سلطنتِ عثمانیہ کی علامت تھا، اور اسامہ بن لادن دنیا بھر کی اسلامی دہشت گردی کی نمائندگی کرتا تھا، اگرچہ وہ بھی محمد کی طرح ایک عرب تھا۔

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.

Na pia ilitambuliwa kwamba ole wa kwanza yaliudhuru majeshi ya Roma, na kwamba ole wa pili yaliua majeshi ya Roma. Kisha Septemba 11, 2001 ikatambuliwa kuwa ndiyo hatua ambayo Uislamu wa ole wa tatu, uliumiza jeshi la Roma (Marekani), lakini kwamba katika sheria ya Jumapili, ataua jeshi la Roma, wakati Marekani inafikia hitimisho lake kama ufalme wa sita wa unabii wa Biblia, na kusalimisha mamlaka yake ya kitaifa kwa muungano wa pande tatu wa yule joka, na yule mnyama, na yule nabii wa uongo.

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.

Kwameleka kwamba Marekani ndiyo yule mnyama wa nchi mwenye pembe mbili za mamlaka. Sifa kuu ya kinabii ya mnyama wa nchi ni kwamba hubadilika kutoka kwa mwanakondoo na kuwa joka. Katika unabii, pembe huwakilisha nguvu, na nguvu za mnyama wa nchi zilikuwa Urepublikanismi na Uprotestanti, zikiwakilishwa kama zile pembe mbili za mnyama wa nchi. Lakini sasa katika siku za mwisho, nguvu hizo mbili za mnyama wa nchi zimebadilika kuwa mamlaka ya kijeshi na ya kiuchumi. Tarehe 11 Septemba, 2001, Uislamu wa ole ya tatu uliipiga nchi, ishara ya mnyama wa nchi, Pentagoni, ishara ya uwezo wake wa kijeshi, na Minara Pacha ya Jiji la New York, ishara ya nguvu zake za kiuchumi.

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.

Ka mi nĩkumenyekana kandi atĩ ũhoro wa mũtĩĩ wa mbere wa kĩmako, na ũhoro wa mũthia wa kĩmako gĩa keerĩ, ciothe ciarutaga kĩonereria kĩa gũtindĩka kwa andũ ngiri mĩa ĩna mĩrongo ĩna ĩna, nĩkumenyekana atĩ hĩndĩ ya kwĩra kwa kĩmako gĩa gatatũ, rĩrĩa nyũmba nene cia New York ciagũithirwo thĩ, nĩho kwamanyikanire atĩ mũhĩrĩga wa gũtindĩka kwa andũ ngiri mĩa ĩna mĩrongo ĩna ĩna warĩ wambĩte.

“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.

“Namnik cê ektu pawi tɛk, New York a mii cêk-zuan tuili tui pui-in a hralralin a tih boral tûr ka lo sawi tawh tih thu kha? Hei hi ka sawi ngai lo. Ka sawi chu, khawvela chhimtu in lian tak tak, chhuak chhuak-a an sak chhoh mêk kha ka en laiin, ‘LALPAN lei hi nasa takin a tih hlim hma chuan eng ang zâwn nge thil rapthlâk tak tak a lo thlen ang! Chutah chuan Thupuan 18:1–3 thu kha a famkim ang,’ tiin ka sawi a ni. Thupuan bung 18 pum pui hi lei chungah a lo thleng tûr thil chungchang vaukhânna a ni. Mahse New York chungchang bikah eng nge a lo thleng ang tih lamah ka hriatna bik ka nei lo; a ni tawh lo chuan, ni khat chu khua chuan awmna in lian tak takte kha Pathian thiltihtheihna inthlak leh inthlak chhuak avângin an tlu tûr tih ka hria. Min pêk êng atangin, boralna hi khawvêlah a awm tih ka hria. LALPA thu pakhat chauh, a thiltihtheihna ropui tak khawih khat chauhin, heng in lian tak takte hi an tlu ang. Kan ngaihtuah theih loh khawpa rapthlâk zâwng tak tak chu a lo thleng ang.” 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.

“Adzadzisika arĩa marĩ gũkũ thĩ-inĩ,” nĩ mĩtugo ya Uislamu, nĩgũkorwo mĩtugo yayo nĩĩheanĩtio ta Apollyon na Abaddon kũu ũhoro-inĩ wa kenda, mũstari wa ikũmi na umwe wa Kũguũrwo.

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).

Bɔ́ báa na nì kɛ̀ mɛ̀ yɛ̀, lɛ́ ɔ̀ kɛ̀ hànjɛ̀ lɛ́ àngela kà fìtìrì kɔ̀ngɔ̀ dɔ̀, kà tɔ́gɔ̀ nà Híbùrù kán nì yé Abaddon, kà Gírɛkì kán nì tɔ́gɔ̀ yé Apollyon. Kàfutula 9:11 (NÁAYÌÌNÌ WÚSÁA DÓNDÍN).

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.

Maani ya zina la mfalme, au tabia yake, mwenye kuitawala Uislamu, katika Kiebrania na Kigiriki pia, kama ilivyowakilishwa kwa yale mazina mairi, ni “kifo” na “uharibifu,” ambavyo vilifika tarehe 11 Septemba, 2001, wakati majengo makubwa ya New York yaliporushwa chini. Katika wakati ule, Ufunuo sura ya kumi na nane, aya ya kwanza hata ya tatu, ilianza kutimizwa.

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.

Baakomokanwa mpiko nti, mu kutankila kwa ntete kwa muntu wa kisuku wa Islaamu mu mukanda wa Kutendeka, bakoleshe kùla kwa Kiebrania kwa “mpunda wa kisuku wa Alabu,” ko mu mushi uwo bakamushintulula nge “muntu wa kisuku.” Kimanyinu kya Islaamu muryango wa mpunda, ne mu Kusolwela kapuulo ka mwanda, kyamwenekeshediwe kabidi nge mpunda wa mvita. Pa machati a cijila a Habakuku, oo bantu ba Lesa bakambilwe nti “kabafwile kushintululwa to,” Islaamu wakamwenekeshediwa kabidi ku mpunda sha mvita.

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.

Na malaika wa Bwana akamwambia, Tazama, una mimba, nawe utazaa mwana, nawe utamwita jina lake Ishmaeli; kwa kuwa Bwana amesikia mateso yako. Naye atakuwa mtu wa porini; mkono wake utakuwa juu ya kila mtu, na mkono wa kila mtu juu yake; naye atakaa mbele ya ndugu zake wote. Mwanzo 16:11, 12.

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

Ukhulunywa kokuqala kokuzalwa kuka-Ishmayeli kwahlanganiswa “lokuvimbela,” okwaba luphawu oluyinhloko oluhlotshaniswa lobuSulumane.

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.

Ku Sarai, muka Abram, ta ti bua an pinan; ma ka e tauami, e taga Aikupito, ko Hagar hana higoa. Ti ka pehe a Sarai kia Abram, “Vaka, kua ni mai tuku mai e Jiova kia au keu fanau: au kole atu, mo hu ki taku tavini fefine; de dua meu rawata kina e so na gone e na vukuna.” A sa vakarorogo o Abram ki na domoi Sarai. Vakatekivu 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.

Mu kutahurwa kwa mbere nyene kwa Isilamu, nk’uko kugaragazwa n’ivuka rya Ishimayeli, ukwicisha bugufi ni vyo bishimikwako. Iciyumviro c’ukwicisha bugufi ni co shingiro ry’idini rya Isilamu. Ijambo “Isilamu” rikomoka ku majambo abiri y’Icarabu, “salaam,” risigura “amahoro,” na “aslama,” risigura “kwicisha bugufi” canke “kwishikana.” Isilamu yigisha ko abizera bakwiye gushikiriza ugushaka kwabo ku gushaka kwa Allah (Imana) mu mice yose y’ubuzima. Sara amaze gutahura ko yari yafashe ingingo mbi igihe yahimiriza Aburahamu gufata Hagari no kuvyarana Ishimayeli, yararonse uruhusha rwa Aburahamu rwo gufata Hagari nabi, bituma Hagari ahunga i muhira kwa Aburahamu. Aho ni ho yakiriye ubutumwa buvuye ku mumarayika.

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.

Lelo Abramu anena kwa Sarai, “Tala, mjakazi wako yumo mkononi mwako; mtendee kama ikupendezavyo.” Basi Sarai alipomtenda kwa ukali, akakimbia kutoka mbele zake. Na malaika wa BWANA akamwona karibu na chemchemi ya maji nyikani, kando ya chemchemi iliyo njiani kwenda Shuri. Akasema, “Hagari, mjakazi wa Sarai, umetoka wapi, nawe unakwenda wapi?” Naye akasema, “Ninakimbia kutoka mbele ya bibi yangu Sarai.” Malaika wa BWANA akamwambia, “Rudi kwa bibi yako, ukajinyenyekeze chini ya mikono yake.” Malaika wa BWANA akamwambia tena, “Nitauzidisha uzao wako sana, kiasi kwamba hautahesabika kwa kuwa mwingi.” Malaika wa BWANA akamwambia tena, “Tazama, una mimba, nawe utazaa mwana, nawe utamwita jina lake Ishmaeli; kwa kuwa BWANA amesikia mateso yako. Naye atakuwa mtu wa porini; mkono wake utakuwa juu ya kila mtu, na mkono wa kila mtu utakuwa juu yake; naye atakaa mbele ya nduguze wote.” Mwanzo 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.

په اسلام کې هغه مهار، هغه «تسلیمېدل» چې د اسلام د دین خوی او ځانګړنه څرګندوي، او د اسلام رول—دا ټول د اسماعیل د لومړۍ یادونې په دننه کې نغښتي دي، او د هغه اسلام نبوي DNA استازیتوب کوي چې د مکاشفې د درې واړو غمونو له خوا انځور شوی دی. کله چې څښتن خپل قوم د ارمیا زړو لارو ته راوست، هغوی دا هم وپېژندل چې هغه «څلور بادونه» چې د مکاشفې د اووم فصل د څلورو فرښتو له خوا مهار شوي دي، په ځانګړي ډول د اسلام څلور بادونه دي.

“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.

“말라기들은 네 바람을 붙들고 있으며, 그 네 바람은 풀려나 온 지면 위로 질주하려 하고, 그 지나가는 길에 파멸과 죽음을 싣고 가는 성난 말로 표상되어 있다.” 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.

ਇਸਲਾਮ ਦਾ “ਕ੍ਰੋਧਿਤ ਘੋੜਾ,” ਜੋ ਉਹ “ਚਾਰ ਪਵਣਾਂ” ਵੀ ਹਨ ਜਿਨ੍ਹਾਂ ਨੂੰ ਉਸ ਵੇਲੇ “ਰੋਕਿਆ” ਜਾਂਦਾ ਹੈ ਜਦੋਂ ਇੱਕ ਲੱਖ ਚੁਮਾਲੀਹ ਹਜ਼ਾਰਾਂ ਦੀ ਮੁਹਰਬੰਦੀ ਪੂਰੀ ਕੀਤੀ ਜਾਂਦੀ ਹੈ, ਆਪਣੇ “ਮਾਰਗ” ਵਿੱਚ “ਮੌਤ ਅਤੇ ਨਾਸ” (Abaddon ਅਤੇ Apollyon) ਲਿਆਉਂਦੇ ਹਨ। ਜਿਵੇਂ ਹਾਜਰਾ ਉੱਤੇ ਰੱਖੀ ਗਈ ਰੋਕ ਨੇ ਉਸ ਭਵਿੱਖਬਾਣੀਕ ਗੁਣ ਨੂੰ ਇਸਲਾਮ ਦੇ ਪ੍ਰਤੀਕ ਵਿੱਚ ਸਥਾਪਿਤ ਕੀਤਾ, ਉਸੇ ਤਰ੍ਹਾਂ ਚਾਰ ਪਵਣਾਂ ਅਤੇ ਕ੍ਰੋਧਿਤ ਘੋੜਾ ਦੋਵੇਂ ਹੀ ਰੋਕੇ ਹੋਏ ਹਨ, ਅਤੇ ਇਸ ਤੱਥ ਦੇ ਸਥਾਪਿਤ ਹੋਣ ਨਾਲ ਇਹ ਪਛਾਣਿਆ ਗਿਆ ਕਿ ਪਹਿਲੇ ਹਾਏ ਦੀ ਸ਼ੁਰੂਆਤ ਇਸਲਾਮ ਉੱਤੇ ਇਕ ਰੋਕ ਨੂੰ ਦਰਸਾਉਂਦੀ ਹੈ, ਜਿਵੇਂ ਕਿ ਅਬੂਬਕਰ ਦੇ ਇਤਿਹਾਸਕ ਹੁਕਮ ਦੁਆਰਾ ਪ੍ਰਤੀਨਿਧਿਤ ਕੀਤਾ ਗਿਆ ਹੈ।

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.

Na vakaubeti vei ira me ra kakua ni vakacacana na co ni vuravura, se dua na ka drokadroka, se dua na kau; ia ko ira ga na tamata era sega ni vakatakilakilataki ena drega ni Kalou e na yadredra. Vakatakila 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.

Mutsetse pamusoro pomutsetse, kutanga kwenhamo yechipiri, uko mukushandiswa kwakapetwa katatu kwenhamo nhatu kunoiswa pamusoro pokutanga kwenhamo yokutanga, kunoratidza kusunungurwa kwavatumwa vana, avo mundima iyoyo vanomirira kusunungurwa kwejihadhi rechipiri guru rechiIslam.

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

Malaika wa sita aliyekuwa na tarumbeta akaambiwa, Wafungue wale malaika wanne waliofungwa kwenye mto mkubwa Frati. Ufunuo 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.

Kwa hiyo ilieleweka kwamba mwanzoni mwa ole ya tatu, Uislamu ungeachiliwa na wakati huo huo kuzuiwa, jambo ambalo ndilo hasa ushuhuda wa Dada 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.

“그때에 구원의 사업이 마쳐져 가는 동안 환난이 땅에 이를 것이며, 민족들이 분노할 것이나, 제삼 천사의 사업을 방해하지 못하도록 제지될 것이다. 그때에 ‘늦은 비’, 곧 주의 임재로부터 오는 새롭게 하심이 임하여, 제삼 천사의 큰 음성에 능력을 더하고, 성도들이 일곱 마지막 재앙이 쏟아질 때의 기간에 능히 서도록 준비시킬 것이다.” 초기문집, 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.”

Wakati rekodi ya kihistoria ya Uislamu ilipochunguzwa, ilibainika kwamba vita na mafanikio ya Uislamu wa Kiarabu wa ole wa kwanza yanaeleweka katika Uislamu kuwa “jihad kuu ya kwanza”, na kwamba vita vya Dola ya Othmani vilivyoanza wakati malaika wale wanne walipoachiliwa vinaeleweka katika Uislamu kuwa “jihad kuu ya pili”. Kwa kupatana na matumizi yale matatu, Uislamu huamini kwamba jihad kuu ya tatu na ya mwisho ilianza tarehe 11 Septemba, 2001. Kama William Miller alivyowahi kuandika, “Historia na unabii, hupatana.”

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.

“Hatua juu ya hatua” matumizi ya kuachiliwa na wakati huohuo kuzuiliwa, kama inavyowakilishwa kwa kuweka mstari wa mwanzo wa unabii wa ole wa kwanza na wa pili mmoja juu ya mwingine, yalithibitishwa kikamilifu na Roho ya Unabii; na mara tu baada ya Uislamu kupiga mnamo Septemba 11, 2001, Rais George W. Bush aliweka kizuio cha ulimwenguni pote juu ya Uislamu kwa kuanzisha vita vyake dhidi ya ugaidi. Kuachiliwa na kuzuiliwa kwa wakati mmoja kwa “farasi mwenye ghadhabu” wa Uislamu kulithibitishwa na Biblia, Roho ya Unabii, na pia historia.

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.

Ava “vano kutevera Gwayana” vachidzokera kunzira dzekare dzevaMillerite vanowana “zororo,” rinova mvura yokupedzisira, iyo Hanzvadzi White inoratidza kuti inotanga apo marudzi anotsamwa, asi achinge achidzorwa, sezvazvakanga zvakaita musi wa11 Gunyana, 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.

“Wakati huo, wakati kazi ya wokovu inapokaribia kufungwa, taabu itakuwa inakuja juu ya dunia, na mataifa yatakuwa na hasira, lakini yatazuiliwa ili yasizuie kazi ya malaika wa tatu. Wakati huo ‘mvua ya masika ya mwisho,’ au uburudisho utokao mbele za Bwana, utakuja, ili kuipa nguvu sauti kuu ya malaika wa tatu, na kuwaandaa watakatifu kusimama imara katika kipindi kile ambapo mapigo saba ya mwisho yatakapomiminwa.” 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.

Ayen be “kuvɔ Xɔ̃vi la ɖe mɔ” yi ɖe Milleritewo ƒe mɔxoxowo dzi la, wokpɔ “dzudzɔ,” si nye tsiƒe megbe la, eye Nɔvinyɔnu White ɖe asi fia be eƒe gɔmedzedze le esi ŋusẽŋutɔ dɔla si le Nyaɖeɖefia ta ɖeka kple enyi la dzɔ va le ƒe 2001 ƒe Seɖan 11 lia.

“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.

“mvula ya makumu i kwiza ku bantu ba Nzambi. Wanzio mosi ya ngolo ta kulumuka katuka zulu, mpe ntoto ya mvimba ta yangalala na nkembo na yandi.” Review and Herald, Aprili 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.

Umumalayika yule mwenye nguvu alishuka wakati majengo ya New York yalipotupwa chini, kutiwa muhuri kwa wale mia moja arobaini na nne elfu kulianza, na mvua ya masika ikaanza kunyunyiza. Wale walioongozwa kurudi kwenye njia za kale za Yeremia, na kuipata “raha,” ambayo ni mvua ya masika, ndipo walipotambua kwamba “raha na kuburudisha” kwa Isaya, nayo pia ilikuwa mvua ya masika; lakini vilevile ilikuwa ni utambulisho wa jaribu ambalo mnamo Septemba 11, 2001 lilikabiliana na watu wa Mungu, na hasa “watu wenye dharau” ambao “walitawala Yerusalemu”. Wakaja kuelewa kwamba jaribu hilo lilikuwa la namna mbili, kwa maana liliwakilisha ujumbe wa Uislamu wa ole ya tatu, na kwa umuhimu ule ule, liliwakilisha mbinu ya kibiblia iliyoimarisha ujumbe wa mvua ya masika.

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.

Ala ngê ayekwo, “Yi angbanga kumu ki, na yi a ka amà aŋwulumu ùsù; na yi angbanga umeze”: ma ha achi ikwò. Ma okwu nke Onyenwe-anyị ghọrọ n’ebe ha nọ iwu n’elu iwu, iwu n’elu iwu; ahịrị n’elu ahịrị, ahịrị n’elu ahịrị; ntà ebe a, ntà ebe ahụ; ka ha wee jee, daa azụ, gbajie, bụrụ ndị e jidere n’ọnyà, ma bụrụ ndị e nwụchiri. Ya mere, nụnụ okwu nke Onyenwe-anyị, unu ndị na-akwa emo, ndị na-achị ndị a nke nọ na Jerusalem. Isaiah 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.

Kugendera mu mihanda ya kera kwatumye ubwoko bw’Imana bwo mu minsi ya nyuma bumenya ko umugani w’abakobwa cumi b’isugi, “ugaragaza ibyabaye mu mibereho y’ubwoko bw’Abadivantisiti,” wagombaga kongera gusohora “nk’uko wanditswe ijambo ku rindi,” mu gihe cyo gushyirwaho ikimenyetso kw’abana ibihumbi ijana na mirongo ine na bine. Ubuhamya bw’amateka aho uwo mugani wabanje gusohorera bwerekanye ko Habakuki igice cya kabiri yari ihuriyeho by’umwihariko n’uwo mugani kandi ko yari igice cyawo. Ni cyo cyatumye “impaka” zo muri Habakuki kabiri zigereranya ikigeragezo cy’ikiruhuko n’icyo guhemburwa, abo bagabo b’abakobanyi banze kumva. Uko abanyeshuri bizerwa ba Bibiliya bakomeje gushakashaka mu mihanda ya kera, baje kubona ko atari umugani w’abakobwa cumi b’isugi na Habakuki kabiri gusa byari ubuhanuzi bumwe, ahubwo ko na Ezekiyeli igice cya cumi na kabiri ari ko byari biri.

“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.

Ezekieli ꞌunjiri wa uchimi ũrĩa mũgwanja waimaari na gũcomforta andũ a kwĩhoka: “Rĩu rĩa Jehova rĩkĩnjĩra, rĩkĩuga atĩ, Mwana wa mũndũ, nĩ kĩrĩa gĩkũyũ kĩa mũigua gĩrĩa mwĩ nayo bũrũri-inĩ wa Isiraeli, gĩkuuga atĩ, Mĩthenya nĩ mĩraihu, na kĩoneki kĩrĩa gĩothe nĩ gĩthira? Nĩ ũhoye ũmoore atĩ, Ũguo nĩguo Mwathani Jehova ekuuga.... Mĩthenya nĩ ĩkuhĩ, na ũhoro wa kĩoneki kĩrĩa gĩothe.... Niĩ ndĩkuuga, na rĩu rĩa niĩ ndĩkuuga nĩrĩkahinga; rĩtigagĩa gũtũĩrwo mbere rĩngĩ.” “A nyũmba ya Isiraeli nĩmekuuga atĩ, Kĩoneki kĩrĩa ekuona nĩ gĩa mĩthenya mĩingĩ ĩrĩ mbere, na nĩarathima ũhoro wa mahinda marĩa marĩ kũraya. Nĩ ũhoye ũmoore atĩ, Ũguo nĩguo Mwathani Jehova ekuuga; Gũtirĩ na rĩmwe rĩa magambo Makwa rĩgatũĩrwo mbere rĩngĩ o rĩmwe, no rĩu rĩa niĩ njugire nĩrĩkahinga.” Ezekieli 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.

Umwanya wo gushyirwako ikimenyetso kw’abantu ibihumbi ijana na mirongo ine na bine, nk’uko wagereranyijwe n’umuguduko wa Adventi wo kuva mu 1840 kugeza mu 1844, ugereranya igihe cyo mu minsi y’imperuka, ubwo “ingaruka ya buri yerekwa” “izasohozwa.” Amateka y’ubuhanuzi y’akaga ka mbere, ashyizwe ku mateka y’ubuhanuzi y’akaga ka kabiri, aranga amateka y’ubuhanuzi y’akaga ka gatatu, ari yo mateka y’ubuhanuzi yo gushyirwaho ikimenyetso kw’abihumbi ijana na mirongo ine na bine. Kandi ni na yo mateka yo kuva mu 1840 kugeza mu 1844. Kandi ni na yo mateka aho umurimo w’intumwa itegura inzira y’Umumarayika w’Isezerano usohorerwa. Ni na yo mateka aho amahembe abiri y’inyamaswa yo mu isi anyura mu mpinduka ava ku wa gatandatu ajya ku “wa munani” “ukomoka kuri ba ndwi.” Ni na yo mateka aho abahanuzi babiri bicirwa mu muhanda, mu gice cya cumi na rimwe cy’Ibyahishuwe.

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.”

Ngaa ya mana iyoyaa, ni mbela ya mfunu mingi ete, sambu Ndinga ya Nzambi ka yivondaka ko, mpe na kuvukisa yango ti nsiku yina ke tuba nde baprofete nyonso ke tubaka mingi na mambu ma bilumbu ya nsuka kuluta ntangu nyonso yankaka, na Kilumbu 11 ya Septembre, 2001, “bilumbu ya profesi me kuma pene,” kisika “bandinga yina” Nzambi tubaka “ta lungisama,” mpe “yo ta zinga lisusu ve na kuvutuka manima.”

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.

Uasi wa mwaka 1863 uliipa Adventismi ya Laodikia hukumu ya kutangatanga nyikani mpaka wote walipokuwa wamekufa. Bwana alirejea katika historia hiyo mnamo Septemba 11, 2001, kama alivyofanya kwa Israeli wa kale huko Kadeshi.

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.

Sernavdana yekemîn a Qadeşê bû sedema serhildana deh casûsan, û dema gerokbûnê li çolê anî. Di dawiya çil salan de, ew vegeriyan Qadeşê, û li wir bû ku Mûsa Careke duyem Kevirê lê da û ji ketina Welatê Wêdekirî hat astengkirin, lê ew bi Yeşûa re ketin hundir. 11ê Îlona 2001-an nifşa dawî diyar dike, û Xwedê ê êdî Peyva Xwe dirêj neke.

We will address this fact in the next article.

Tutalekeseleli nsonga eyi mu kiyandika kiakavulu.

“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.

“Isiraele wa lufu lwa mutanda mu cipowo wakwe kwalembilwa pa buafwa bwa Isiraele wa Lesa ukufika ku mpelo ya nshita. Ifyo Lesa ashitile n’abapita mu lulenge mu kutambalala kwabo konse, mu kusangwapo ku nshala, ku nyota, no kunaka, kabili ne mu kusokolola kwa maka yakwe ukwa kumwenso pa kubakunkulula, ni cifwanikiso ca buLesa, icaisula na masambililo ne citetesho ku bantu bakwe mu nkulo shonse. Ubulamo bwapusana-pusana ubwa Bahebere bwali sukulu ya kulonganisha ku ndupwa yabo iyailembelwa mu Kanana. Lesa afwaya abantu bakwe muri aya amanda ya kulekelesha ukubwekesha amano n’imitima iyicefya, ne myeo iyasambilila, pa masunko ya mulilo ayo Isiraele wa kale apitilemo, ukuti basambilile mu kulongana kwabo ku Kanana wa muulu.”

“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.

“Ẽka dyakí, bí Mũlúngu andíléng’ésa yĩkó, nĩyo yásókésya maĩ ma úmĩ mũsóme, yáli kĩlélesyo kya Kĩlĩsto, ũla wáthĩtíwé na wáthongwá kũgũrũkũka nĩguo kwa thakame yake kwandikwe kĩsísi kya ũvũũo wa andũ ala maũmĩte. O ta ẽka dyakí yáli yathĩtíwé kaũndũ kamwe, o nake Kĩlĩsto nĩwáli wa ‘kũhewa rimwe, nĩguo etwále mehia ma aingi.’ No rĩrĩa Musa nĩ atongwá nĩ ũndu wa kũtavya na akatema ẽka dyakí Kadeshi, kĩlélesyo kĩu kĩnene kya Kĩlĩsto gĩkanyalĩka. Mũvũũo witũ ndáli wa kũtũngĩsibwa kaũndũ ka kelĩ. O ta mũtũngĩsyo ũla mũnene wátũngĩsìbwe kaũndũ kamwe tu, nĩ kĩrĩa kĩa bata kwa ala metwa ũtui wa neema yake kũmũsaba kwa rĩĩtwa rĩa Yesũ,—kũsokya mbere syakwa sya ngoo na mũrombo wa kĩmoyá. Mũrombo wa ũguo nĩũletá mbere wa Mwathani wa mbũũtũ maronda ma Yesũ, na ũndũ ũcio thakame ya ũmĩ ikasokoma kavinda kangi, ũndũ ũla wákĩléléthịwá nĩ kusoka kwa maĩ ma úmĩ nĩguo Isiraeli ũla wéne nyota amwe.”

“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.

“Kuishi kwa imani iliyo hai katika Mungu tu, na kwa utii wa unyenyekevu kwa amri zake, ndiko kunakompa mwanadamu tumaini la kupata kibali cha Mungu. Katika tukio la muujiza ule mkuu huko Kadeshi, Musa, akiwa amechoshwa na manung’uniko ya daima na uasi wa watu, alimwondoa machoni Mwokozi wake Mweza-Yote; hakuitii amri ile, ‘Semeni na lile jabali, nalo litatoa maji yake;’ na bila nguvu za kimungu aliachwa aharibu kumbukumbu yake kwa udhihirisho wa hasira na udhaifu wa kibinadamu. Mtu yule ambaye ilimpasa, tena angeweza, kusimama akiwa safi, imara, na asiye na ubinafsi mpaka mwisho wa kazi yake, hatimaye alishindwa. Mungu alidhalilishwa mbele ya kusanyiko la Israeli, ambapo angaliweza kuheshimiwa, na jina lake kutukuzwa.”

“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.

“Kaṭhī dâg jag dal Moses nâg rangshakchâ adinggipa aro ka·sa ong·ja man·gimin ong·aha,—ua, pilak ching·gijagipa Israel baksa, Jordan ko chadrapna skang sia nanggen. Indiba, mande indake aganna man·genma je, Prabhu an·tangni nokkolko ua mingsa dosna gita namen rakbeea bichal ka·aha? Isol Moses-ko mandeni pilak somoio janggi tangenggiparangoni gipin sakoba honor ka·ja gita honor ka·aha. Ua nepnata nepnata an·tangni bidingo kakket ong·a ine mesokaha. Ua an·tangni bi·anirangko knachakaha, aro mande an·tangni ripeng baksa agana gita, ua baksa mikkangchak mikkangchak aganprakaha. Moses-ni man·gimin seng·ani aro u·ianirangni bidingo indakgipa dal·bea ong·ahaon, ua dosni rakbeani ba·naba ong·aha.” Signs of the Times, October 7, 1880.