Sister White addresses several times that the passage in Isaiah which Jesus read in the synagogue at Nazareth, not only announced His work, but typified our work. The perfect fulfillment of that anointed work is accomplished by those who make up the ensign of the one hundred and forty-four thousand.
Apa White inehmenem yimeqerbetal, be-Yesaya yebalew kifl, Iyesus beNazaret wust be-synagoga yaneberaw, yehulunm yerasu sira yewagedal bicha sayhon, yegna sira meneshawem yitewusal. Ya qidus meqdesegna sira yefits’amawi mulu mefeṣṣem, yand meto arba ena arba shih yimeseretu malekt amelemket yemiqomut sewotch neberachaw yifeṣṣemal.
The spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; To proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all that mourn; To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the Lord, that he might be glorified. And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. And strangers shall stand and feed your flocks, and the sons of the alien shall be your plowmen and your vinedressers. But ye shall be named the Priests of the Lord: men shall call you the Ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves. For your shame ye shall have double; and for confusion they shall rejoice in their portion: therefore in their land they shall possess the double: everlasting joy shall be unto them. Isaiah 61:1–7.
እግዚአብሔር ጌታ መንፈስ በላዬ ነው፤ እግዚአብሔር ለዋሆች የምሥራችን እንድሰብክ ስለቀባኝ፤ ልባቸው የተሰበረውን እንድጠግን፥ ለምርኮኞች ነፃነትን እንዳውጅ፥ ለታሰሩም የእስር ቤት መከፈትን፤ የእግዚአብሔርን የተቀባ ዓመትና የአምላካችንን የበቀል ቀን እንዳውጅ፤ የሚያለቅሱትን ሁሉ እንዳጽናና፤ በጽዮን የሚያለቅሱትን እንድሾምላቸው፥ በአመድ ፋንታ ውበትን፥ በልቅሶ ፋንታ የደስታ ዘይትን፥ በክብደት መንፈስ ፋንታ የምስጋና ልብስን እንድሰጣቸው፤ እርሱም ይከብር ዘንድ የጽድቅ ዛፎች፥ የእግዚአብሔር ተከላ ተብለው እንዲጠሩ። የቀድሞውንም ባድማ ስፍራ ይሠራሉ፥ አስቀድሞ የፈረሰውንም ያቆማሉ፥ የፈረሱትንም ከተሞች፥ የብዙ ትውልድ ጥፋቶችን ያድሳሉ። እንግዶችም ቆመው መንጋዎቻችሁን ይጠብቃሉ፥ የእንግዳ ልጆችም አራሾቻችሁና ወይን አብቃዮቻችሁ ይሆናሉ። እናንተ ግን የእግዚአብሔር ካህናት ትባላላችሁ፤ ሰዎችም የአምላካችን አገልጋዮች ይሏችኋል፤ የአሕዛብንም ባለጠግነት ትበላላችሁ፥ በክብራቸውም ትመካላችሁ። በእፍረታችሁ ፋንታ እጥፍ ይሆናል፤ በውርደትም ፋንታ በዕድላቸው ደስ ይላቸዋል፤ ስለዚህ በምድራቸው እጥፍ ይወርሳሉ፤ ዘላለማዊ ደስታም ይሆንላቸዋል። ኢሳይያስ 61፥1–7።
In the previous article we began to identify the “hour, month, day and year” that made up the time prophecy of three hundred and ninety-one years and fifteen days. Time is no longer, so the four expressions of time must be applied symbolically in the latter days, when the prophetic characteristics of the first and second woes are repeated in the third woe. The “year” is “the acceptable year of the Lord,” and it is also “the day of vengeance of our God.”
Na jiđiya bọhụ gbizhọ, anyi bidoro ịmata “awa, ọnwa, ubọchi na afọ” nke mejupụtara amụma oge nke afọ iri atọ na itoolu n’elu narị atọ na ụbọchị iri na ise. Oge adịkwaghị, ya mere a ghaghị itinye okwu anọ ndị a nke oge n’ọrụ n’ụzọ ihe nnọchianya n’ụbọchị ikpeazụ, mgbe e ji ihe e ji mara amụma nke ahụhụ mbụ na nke abụọ meegharị ọzọ n’ime ahụhụ nke atọ. “Afọ” ahụ bụ “afọ anabatara nke Onyenwe anyị,” ọ bụkwa “ụbọchị ịbọ ọ́bọ̀ nke Chineke anyị.”
The “day,” is “the day of calamity,” a day of recompense, and vengeance, as set forth by Moses.
“The ụbọchị,” bụ “ụbọchị nke ọdachi,” ụbọchị nkwụghachi, na mmegwara, dịka Mozis siri kọwaa ya.
To me belongeth vengeance, and recompense; their foot shall slide in due time: for the day of their calamity is at hand, and the things that shall come upon them make haste. Deuteronomy 32:35.
Nya vengeans og afturgjald hoyra mær til; fótr teirra skal glíða á hóskandi tíð; tí dagur ólukku teirra er nær, og tað, sum koma skal yvir teir, skundar sær. Deuteronomy 32:35.
In Isaiah it is the “acceptable year” and the “day of vengeance,” and the day of vengeance is Moses’ “day of calamity” where Laodicea’s foot slides as they receive recompense and vengeance. The hour of the great earthquake, the day of calamity, the acceptable year and the first month all align with the Sunday law. The word “month” in Joel is an added word, but the added word is correct. The translators added the word “month” in agreement with the truth that the latter rain came in the first month.
በኢሳይያስ ውስጥ “የተቀባይነት ዓመት” እና “የበቀል ቀን” ነው፤ የበቀል ቀኑም ላዎዴቅያ ፍዳና በቀል ሲቀበሉ እግራቸው የሚንሸራተትበት የሙሴ “የጥፋት ቀን” ነው። የታላቁ ምድር መናወጥ ሰዓት፣ የጥፋት ቀን፣ የተቀባይነት ዓመት እና የመጀመሪያው ወር ሁሉ ከእሑድ ሕግ ጋር ይጣጣማሉ። በኢዮኤል ውስጥ “ወር” የሚለው ቃል የተጨመረ ቃል ነው፤ ነገር ግን የተጨመረው ቃል ትክክል ነው። ተርጓሚዎቹ የኋለኛው ዝናብ በመጀመሪያው ወር እንደመጣ ከእውነቱ ጋር በመስማማት “ወር” የሚለውን ቃል ጨመሩ።
Be glad then, ye children of Zion, and rejoice in the Lord your God: for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain in the first month. Joel 2:23.
တရားဆိုင်ရာ ဇိအုန်သားတို့၊ ဝမ်းမြောက်ကြလော့၊ သင်တို့၏ဘုရားသခင် ထာဝရဘုရား၌ ရွှင်လန်းကြလော့။ အကြောင်းမူကား၊ ကိုယ်တော်သည် သင်တို့အား အရင်မိုးကို သင့်တင့်လျောက်ပတ်စွာ ပေးတော်မူပြီ။ ထို့ပြင် ကိုယ်တော်သည် သင်တို့အတွက် မိုးကိုလည်းကောင်း၊ အရင်မိုးကိုလည်းကောင်း၊ နောက်မိုးကိုလည်းကောင်း၊ ပဌမလတွင် ဆင်းသက်စေတော်မူမည်။ ယောလ 2:23။
The word “month” is an interpretation, not part of the original inspired text. The Hebrew simply says the rains will come “in the first” or “as at the first”—meaning God will restore the rains in their proper season, just like in former times. Sister White repeatedly aligns the Millerite movement of 1840 to 1844 with Pentecost to describe the latter rain in the latter days. The latter rain comes “as at the first,” which was Pentecost, which Sister White repeatedly aligns with the Sunday law.
La palabra «mes» es una interpretación, no forma parte del texto original inspirado. El hebreo simplemente dice que las lluvias vendrán «al principio» o «como al principio», es decir, que Dios restaurará las lluvias en su debido tiempo, tal como en tiempos anteriores. La hermana White relaciona repetidamente el movimiento millerita de 1840 a 1844 con Pentecostés para describir la lluvia tardía en los postreros días. La lluvia tardía viene «como al principio», lo cual fue Pentecostés, y la hermana White lo relaciona repetidamente con la ley dominical.
“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.
«Сурб харчабարը, вор миаворум է երրորդ հրեշտակի պատգամի հռչակմանը, պետք է իր փառքով լուսավորի ամբողջ երկիրը։ Այստեղ մարգարեացվում է համաշխարհային ընդգրկման և անսովոր զորության մի գործ։ 1840–44 թվականների գալստյան շարժումը Աստծո զորության փառավոր դրսևորում էր. առաջին հրեշտակի պատգամը հասցվեց աշխարհի բոլոր միսիոներական կայաններին, և որոշ երկրներում նկատվեց այնպիսի մեծ կրոնական հետաքրքրություն, որպիսին որևէ երկրում չէր տեսնվել տասնվեցերորդ դարի Բարեփոխությունից ի վեր. բայց այս ամենը պիտի գերազանցվի երրորդ հրեշտակի վերջին նախազգուշացման ներքո տեղի ունեցող հզոր շարժմամբ։»
“The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord: His going forth is prepared as the morning; and He shall come unto us as the rain, as the latter and former rain unto the earth.’ Hosea 6:3. ‘Be glad then, ye children of Zion, and rejoice in the Lord your God: for He hath given you the former rain moderately, and He will cause to come down for you the rain, the former rain, and the latter rain.’ Joel 2:23. ‘In the last days, saith God, I will pour out of My Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ Acts 2:17, 21.
“La obra será semejante a la del Día de Pentecostés. Así como la ‘lluvia temprana’ fue dada, en el derramamiento del Espíritu Santo al comienzo del evangelio, para hacer brotar la preciosa semilla, así la ‘lluvia tardía’ será dada al final de éste para la maduración de la cosecha. ‘Entonces conoceremos, si seguimos adelante en conocer a Jehová: su salida está dispuesta como el alba; y vendrá a nosotros como la lluvia, como la lluvia tardía y temprana a la tierra.’ Oseas 6:3. ‘Alegraos, pues, hijos de Sion, y regocijaos en Jehová vuestro Dios; porque os ha dado la primera lluvia a su tiempo, y hará descender sobre vosotros lluvia, la primera lluvia y la tardía.’ Joel 2:23. ‘Y en los postreros días, dice Dios, derramaré de Mi Espíritu sobre toda carne.’ ‘Y acontecerá que todo aquel que invocare el nombre del Señor, será salvo.’ Hechos 2:17, 21.”
“The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.” The Great Controversy, 611.
“Gospel da jamuŋ bẽ badaŋal ŋun ma, maŋ naŋ jaa tiŋtina leññol sembe Alla ngol waɗi e udditde mayre. Annabaakuuji ɗi timmii e loowdi ndiyam garawol to udditde Gospel, ɗin waɗata ko ɗin timma kadi e ndiyam cakkitiingol to gaynugol mayre. Ɗo ɗon woni ‘saayaaji pimtinki’ ɗi apostol Piyeer yiɗi mbele maa nde wi’i: ‘Ndeeni tuubaɗee, mbayyitee, ngam hakkeeji mooɗon momtee, to saayaaji pimtinki ngariiwoy e yeeso Joomiraaɗo; o lilon Yesu.’ Acts 3:19, 20.” The Great Controversy, 611.
Pentecost was the "opening" or the "beginning" of the gospel work and the latter rain at the "close" is the "ending." The first represents the last. The first month is identifying the outpouring of the Holy Spirit at the Sunday law.
Pentecost “mirãha” térã “ñepyrũ” pe tembiapo evangelio rehegua, ha ama pyharegua “pahápe” ha’e pe “paha”. Pe peteĩha ohechauka pe ipaháva. Pe peteĩha jasy ohechauka Espíritu Santo oñehẽ hag̃ua pe léi domingo jave.
“Not one of us will ever receive the seal of God while our characters have one spot or stain upon them. It is left with us to remedy the defects in our characters, to cleanse the soul temple of every defilement. Then the latter rain will fall upon us as the early rain fell upon the disciples on the Day of Pentecost. …
«هیچیک از ما هرگز مُهر خدا را دریافت نخواهد کرد، مادامی که بر منش ما حتی یک لکه یا ناپاکی باقی باشد. بر عهدهٔ ما گذاشته شده است که عیوب منش خویش را برطرف سازیم و هیکل جان را از هر آلودگی پاک کنیم. آنگاه باران آخر بر ما خواهد بارید، همانگونه که باران اول بر شاگردان در روز پنطیکاست بارید. …»
“What are you doing, brethren, in the great work of preparation? Those who are uniting with the world are receiving the worldly mold and preparing for the mark of the beast. Those who are distrustful of self, who are humbling themselves before God and purifying their souls by obeying the truth these are receiving the heavenly mold and preparing for the seal of God in their foreheads. When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.” Testimonies, volume 5, 214, 216.
«Зи хæццæ кодтай, æфсымæрттæ, цы уæлæнцæ стыр куысты разæмбарынадæй? Дунейимæ иуæй-иу кæнынц æндæртæ дунейы хуызы хæссынц æмæ цæттæ кæнынц сæхицæн сæрмагонд фыстæджы тамгæмæ. Уыдон та, цæйхæдæгæй нал уæндаг кæнынц, Хуыцауы раз зæрдæхæларæй хуыздæр кæнынц сæхицæн æмæ растдзинадæн хъус кæнынæй сыгъдæг кæнынц сæ удтæ, уыдон райсынц уæларвон хуызы æмæ цæттæ кæнынц Хуыцауы мөры сæ къухыл тамгæмæ. Æмæ уадзынц æнцад, æмæ тамгæ æвæрын кæны, уæд сæ холæнттæ баззадзысты сыгъдæг æмæ æнæфыдæлтæй æнæконмæ». Testimonies, volume 5, 214, 216.
The first “month” is the Sunday law, the “hour” of the great earthquake is the Sunday law, the “day” of calamity, recompense and vengeance is the Sunday law and the acceptable “year” is the Sunday law. The one hundred and fifty years of the prophecy of the first woe concludes at the Sunday law, where the three hundred and ninety-one years and fifteen days begins.
Primu “més” es la ley dominical; la “hora” del gran terremotu es la ley dominical; el “día” de calamidá, retribución y venganza es la ley dominical; y l’“añu” aceptable es la ley dominical. Los ciento cincuenta años de la profecía del primer ay concluyen na ley dominical, onde entamen los trescientos noventa y un años y quince díes.
Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates. And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. Revelation 9:14, 15.
ئالتا سادس ملكم إیاسا نەفاخانا هدایا: «ئەو چوار مەلەکەی کە لە ڕووباری گەورەی فوراتدا بەند کراون، ئازادیان بکە.» جا ئەو چوار مەلەکە ئازاد کران، ئەوانەی کە بۆ کاتژمێرێک و ڕۆژێک و مانگێک و ساڵێک ئامادە کرابوون، تاکو سێیەکی خەڵک بکوژن. ئاشکراکردنەوە 9:14، 15.
The “four angels” that were “bound in the great river Euphrates” are “loosed” at the hour of the Sunday law. They have been prophetically “prepared” for the hour, day, month and year of the second woe to slay the third part of men. The United States is slain as the sixth kingdom of Bible prophecy at the Sunday law, and the United States is one third of the three fold union that is established at the Sunday law. The second woe is repeated in the third woe, just as the second angel is repeated in the third angel.
"အင်ဂျယ်လေးပါး" ဟုခေါ်ဆိုထားပြီး "အီဖရတ်မြစ်ကြီး၌ ချုပ်နှောင်ခံထားရသော" သူတို့သည် တနင်္ဂနွေနေ့ပညတ်တရား၏ အချိန်၌ "လွှတ်ချခံရ" ကြသည်။ သူတို့သည် လူတို့၏ သုံးပုံတစ်ပုံကို သတ်ဖြတ်ရန် ဒုတိယအမင်္ဂလာနှင့်ဆိုင်သော နာရီ၊ နေ့၊ လ၊ နှစ်အတွက် ပရောဖက်ပြုချက်အရ "ပြင်ဆင်ထား" ခဲ့ကြသည်။ အမေရိကန်ပြည်ထောင်စုသည် တနင်္ဂနွေနေ့ပညတ်တရား၌ သမ္မာကျမ်းစာပရောဖက်ပြုချက်၏ ခြောက်ခုမြောက်နိုင်ငံအဖြစ် သတ်ဖြတ်ခံရပြီး၊ အမေရိကန်ပြည်ထောင်စုသည် တနင်္ဂနွေနေ့ပညတ်တရား၌ တည်ထောင်သော သုံးဖက်ပေါင်းစည်းမှု၏ သုံးပုံတစ်ပုံတည်းလည်း ဖြစ်သည်။ ဒုတိယအမင်္ဂလာသည် တတိယအမင်္ဂလာအတွင်း ပြန်လည်ထပ်ဆိုထားသကဲ့သို့၊ ဒုတိယကောင်းကင်တမန်၏ သတင်းစကားသည်လည်း တတိယကောင်းကင်တမန်၏ သတင်းစကားအတွင်း ပြန်လည်ထပ်ဆိုထားသည်။
Those four winds were released at 9/11, marking the beginning of the sealing of the one hundred and forty-four thousand, and immediately thereafter restrained. When those represented in Isaiah sixty-one who mourn are comforted, they are comforted with the full out pouring of the Comforter at the Sunday law, which is also the “hour” of the great earthquake. Those who mourn in the acceptable year, are the very same who are mourning in Ezekiel nine who receive the seal of God. Jesus began His ministry by citing Isaiah sixty-one, and Sister White aligns His pronouncement with our work.
Nuto chusku wayrakuna 9/11-pi kacharirqanku, pachak chusku chunka tawa waranqa runakunapa sellasqankuta qallarispa, chaymanta chaylla hark’asqa karqanku. Isaias soqtachunka hukniyuqpi rikuchisqa waqaqkunata sonqochasqankuqa, domingo kamachiypi Sonqochaqpa hunt’asqa hich’akusqanwanmi sonqochasqa kanku, chaymi hatun allpa kuyuypa “hora”-npas. Allinchasqa watapi waqaqkunaqa, Ezequiel isqunpi waqaqkuna kikinmi kanku, paykunan Diospa sellonta chaskinku. Jesusqa Isaias soqtachunka hukniyuqta nispa ministerionta qallari-rqa, Sister White-taq paypa willakusqanta noqanchikpa llamk’ayninchikwan tupachin.
“Christ announced his mission to the world when, in the synagogue at Nazareth, he read from the prophecy of Isaiah: ‘The Spirit of the Lord is upon me, because he hath anointed me to preach the Gospel to the poor; he hath sent me to heal the broken-hearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, to preach the acceptable year of the Lord.’ What a work was before him!—To preach the acceptable year of the Lord. This period embraces age after age, extends from century to century, while probation shall last. God is waiting to hear the asking and knocking; watching to see humanity draw nigh unto him, who alone can help us. He longs to forgive their sins, to receive them as his own. He will receive every contrite soul who comes to him; for it was to do this work that God anointed his only-begotten Son.
«Крист ҷаҳаннумашны дунейәлан игълан калун, Назаретдағы синагогада, Ишая пайғамбарны нубувватындан оқып: “Раббыны Рухы менин үстүмдеди, неге десең, Ол Мени фақырларға Інжилни уадз этмек үшін майлады; жүреги сынғанларды шифа этмекке, тутқунларға азатлықны, көрлерге көзлерини қайтаруны жария этмекке, эзилгенлерни еркинликке шығаруны, Раббыны мақбул йылын уадз этмекке Мени жиберди.” Оны алдында не деген иш турған эди!—Раббыны мақбул йылын уадз этмек. Бу дәвир дәвир артынан дәвирни өз ичине алады, ғасырдан ғасырға созылады, сынақ вақти давам еткенше. Аллаҳ сорауны да, қақыуны да эшитмекни күтеди; тек бизге ярдым бере алатын Өзине инсаниятны яқындағанын көрмек үшін назар салады. Ол оларны күнәларыны бағышламақны, оларны Өзиники сүпетинде қабыл этмекни аңсайды. Оған келген һәр бир өкүнешли жанны Ол қабыл этеди; неге десең, Аллаҳ Өзини ялғыз Туғылған Оғлыны дәл бу ишни атқармақ үчүн майлаған эди.»
“But why did not Christ finish the statement recorded in Isaiah? Why did he omit the clause, ‘and the day of vengeance of our God’? The latter portion of this sentence was just as much truth as the first part; and Christ did not deny the truth by his silence, by withholding a portion of his own words given to his chosen prophet. But this last clause was that upon which his hearers delighted to dwell, and which they were inclined to practice, pronouncing judgment upon all who were not of their religious faith. Instead of giving to the people words of truth and righteousness and forgiveness, they had taught them that God hated all the heathen world. The paternal character of God had been misrepresented, and buried beneath human traditions. Signs of the Times, January 14, 1897.
“Ma Kristo manamqi Isaiaspi qillqasqa rimayta imaraykutaq mana tukurachirqan? Imaraykutaq saqirqan kay rimayta: ‘hinallataq Diosninchikpa piñakuynin p’unchayta’? Kay qhipa rakhuqa ñawpaq rakhu hina kikin sut’i cheqaqmi karqan; hinaspa Cristoqa upallakusqanwan mana cheqaq kayninta ñirqachu, aqllasqan profetaman qosqan kikin rimayninkunamanta huk rakhu saqisqanrayku. Ichaqa kay qhipa rimaymi karqan uyariqkuna kusisqa yuyaywan unanchasqanku, hinaspa chayta ruwayman muyusqanku, paykunaq iñiyninmanta mana kaqkunapaq taripay rimayta rimarispa. Runakunaman cheqaq kay, allin kay, pampachay simikunata qunaymantaqa, yachachirqanku Diosqa llapa mana judío pacha runakunata cheqnikusqanta. Diospa tayta hina kayninqa pantasqa rikuchisqa karqan, runakunaq yachachikuy ruwasqankuna urapi pampasqa. Signs of the Times, January 14, 1897.”
“The mission of the people of God in this age is outlined in the words of inspiration that describe the work of the Messiah: ‘The spirit of the Lord God is upon me, because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to heal the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; to proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all that mourn, to appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the Lord, that he might be glorified.’
“Diospa runakunapa kay pacha tiempopi misionninqa qhelqasqa kachkan chay inspirasionpa siminkunapi, Mesiaspa ruwasqanta nispa: ‘Señor Diospa Espiritunmi noqapi kachkan, imaraykuchus Señorqa ñuqata akllaspa jawq’aykuwarqan llamp’u sonqoyuqkunaman allin willakuyta willanaypaq; paymi kachamuwarqan p’akisqa sonqoyuqkunata hampinaypaq, presokunaman kacharichisqa kayta willanaypaq, watasqakunamanqa cárcel punkukunapa kichasqa kayninta; Señorpa allin chaskisqa watanta willanaypaq, Diosninchispa p’iñakuynin p’unchawninta ima; llakikuyuq llapa runakunata sonqochanaypaq, Sionpi llakikuyuqkunaman churaypaq uchpapa rantinpi sumaq kayta, llakikuypa rantinpi kusikuy wirata, llakikuy espiritupa rantinpi yupaychay p’achata; chay hinaqa sutichasqa kanankupaq cheqaq kay sach’akuna hina, Señorpa mallkiynin hina, pay glorificasqa kananpaq.’”
“‘And they shall build up the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations.’” Lake Union Herald, November 11, 1908.
“‘Ve eski viranelikleri yeniden inşa edecekler, önceki yıkıntıları ayağa kaldıracaklar ve harap olmuş şehirleri, birçok kuşağın yıkıntılarını onaracaklar.’” Lake Union Herald, 11 Kasım 1908.
Before we proceed further into the repetition of the second woe in the third woe, we should remind ourselves that the message is to be understood by bringing “line upon line.” This identifies that every “hour,” “day,” “month” and “year” in the inspired Word that fits the context of the Sunday law is also to be applied to the preparation of Islam striking at the Sunday law.
A mbere yɛbɛkɔ akyiri wɔ amanehunu a ɛto so abien no san mu wɔ amanehunu a ɛto so abiɛsa no mu no, ɛsɛ sɛ yɛkae yɛn ho sɛ ɛsɛ sɛ wɔte nkrasɛm no ase denam “nkyekyɛm so nkyekyɛm” so. Eyi kyerɛ sɛ “dɔn” biara, “da” biara, “bosome” biara ne “afe” biara a ɛwɔ Asɛm a wɔnam honhom so maa no, na ɛfata Kwasida mmara no ho nsɛm no, ɛsɛ sɛ wɔde no di dwuma nso wɔ Islam ho siesie a ɛrebɔ Kwasida mmara no so no mu.
As an example: the word “hour” is only found in one book of the Old Testament, and that book is the book of Daniel. In Daniel, “hour” is mentioned five times.
Акатакума ҳасабны: «сәаҭ» зыхьӡу ажәа Аҳәатәи Атәстар аҿы абырлашәартә иҟоу зныктәи ашәҟәы аҟны ауп иуԥшаауа, уи ашәҟәоуп Даниил иашәҟәы. Даниил иашәҟәы аҟны «сәаҭ» хәынтә иа ذکرуп.
And whoso falleth not down and worshippeth shall the same hour be cast into the midst of a burning fiery furnace. … Now if ye be ready that at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of music, ye fall down and worship the image which I have made; well: but if ye worship not, ye shall be cast the same hour into the midst of a burning fiery furnace; and who is that God that shall deliver you out of my hands? Daniel 3:6, 15.
ဝပ်မချ၍ မကိုးကွယ်သောသူမည်သူမဆို ထိုအချိန်တစ်ခဏတည်းမှာပင် မီးလောင်လျက်ရှိသော မီးဖို၏အလယ်သို့ ပစ်ချခံရလိမ့်မည်။ … ယခု သင်တို့သည် အသင့်ရှိကြလျှင် တံပိုး၊ ပုလွေ၊ စောင်း၊ စက္ခုဗုတ်၊ ဆာလ်တရီ၊ ဒူးလ်ဆီမာ နှင့် ဂီတအမျိုးမျိုးတို့၏ အသံကို ကြားသောအချိန်၌ ငါပြုလုပ်ထားသော ရုပ်တုကို ဝပ်မချ၍ ကိုးကွယ်ကြလော့၊ ကောင်း၏။ သို့ရာတွင် သင်တို့ မကိုးကွယ်လျှင် ထိုအချိန်တစ်ခဏတည်းမှာပင် မီးလောင်လျက်ရှိသော မီးဖို၏အလယ်သို့ ပစ်ချခံရလိမ့်မည်။ သင်တို့ကို ငါ့လက်မှ ကယ်နုတ်နိုင်မည့် ဘုရားသည် အဘယ်သူနည်း။ ဒံယေလ 3:6, 15။
Sister White repeatedly applies Daniel three, and therefore “the same hour” to the Sunday law. In Daniel chapter four, Daniel is perplexed for “one hour” as he struggles to explain the coming judgment upon Nebuchadnezzar.
Tië̱ya White akɔl tuɔcde lo̱ŋ lo̱ŋ Daniel akɛta̱am, kuɔɔ “awaaḏhi cɛl kɔk” bï ya Sunday law. E Daniel wuɔt ake̱l, Daniel aacï pɛi piny thiin “awaaḏhi kec” ka aa luɔi ku̱ luɛl bɛn̈ɛ̈n piny kɔc cï bï yök Nebuchadnezzar.
Then Daniel, whose name was Belteshazzar, was astonied for one hour, and his thoughts troubled him. The king spake, and said, Belteshazzar, let not the dream, or the interpretation thereof, trouble thee. Belteshazzar answered and said, My lord, the dream be to them that hate thee, and the interpretation thereof to thine enemies. Daniel 4:19.
Uka Daniel, a ruti Belteshazzar, awatye ni kwa isawa rimwe, maze ibitekerezo vyiwe biramuhagarika umutima. Umwami aravuga ati: Belteshazzar, ntukagire ico urohwa n’indoto canke insobanuro yayo. Belteshazzar arishura ati: Mukama wanje, ese iyo ndoto yoba iy’abakwanka, n’insobanuro yayo ikaba iy’abansi bawe. Daniel 4:19.
Daniel is astonished for “one hour” as he seeks to understand how to inform Nebuchadnezzar of his coming judgment. Daniel is representing the messenger of the first angel who announces the “hour” of judgment has come. His prediction is given to Nebuchadnezzar, and a year later the judgment upon Babylon is brought upon Nebuchadnezzar.
Daniel to astonished tə “one hour” mɛ yeid mi nɔɔ ŋmɛ lɛ ehe ni baamɔ Nebuchadnezzar po ni ehilɛ bamɔ lɛ amli ni mli ehe ni. Daniel be yɛlɛ mɔ ni ba nyɛ mli kɛ mli kɛ mli lɛ ebaa amanie ni kpaaŋŋmɔ wɔ Revelation ni, ni eyaa lɛ “hour” ni kɛ nihɛ judgment lɛ eba. Ehiami ni eyaa Nebuchadnezzar hewɔ, ni afii kɛ nɛɛ lɛ, judgment ni wɔ Babylon he ni eba lɛ Nebuchadnezzar he ni.
The same hour was the thing fulfilled upon Nebuchadnezzar: and he was driven from men, and did eat grass as oxen, and his body was wet with the dew of heaven, till his hairs were grown like eagles’ feathers, and his nails like birds’ claws. Daniel 4:33.
Ora pare de oro hyá Nebukadnezar ári guare; ha oñemosẽ yvypórakuéragui, ha ho’u kapi’i vakaicha, ha hete oñemokỹi yvágagui oguejyva’ekue ysapýpe, peve iñakãrague okakuaa ágila pepoicha, ha ipype kuéra guyra poapỹicha. Daniel 4:33.
Daniel is predicting the soon-coming Sunday law, and when it arrives, it is the “hour” of judgment upon Babylon. Both “hours” are identifying the Sunday law, which is the hour of the great earthquake. Nebuchadnezzar is the alpha and Belshazzar is the omega of the story of Babylon, and Belshazzar is slain in the very night that the hand writing came upon the wall.
Daniel icha yakar ñak’ata jutiri domingo kamachita willjt’i, ukat kunapachatï purinkani ukhaxa, ukax Babiloniar juchañchañan “hora”pawa. Panpachani “horanakax” domingo kamachimp uñt’ayapxi, ukax jach’a uraqin khathatiñan horapawa. Nabucodonosorax Babilonia sarnaqäwin alfa ukhamarak Belsasarax omega ukhamawa, ukat Belsasarax kawkhäri arumapachatï amparan qillqäwix pirqaru uñstanïna uka pachpana jiwayatäxänwa.
In the same hour came forth fingers of a man’s hand, and wrote over against the candlestick upon the plaster of the wall of the king’s palace: and the king saw the part of the hand that wrote. Daniel 5:5.
Ушу соатда инсон қўлининг бармоқлари пайдо бўлиб, шоҳ саройи деворининг сувоғи устига, шамдон қаршисига ёзди; ёзаётган қўлнинг бир қисмини эса шоҳ кўрди. Дониёр 5:5.
The “same hour” the writing came upon the wall identifies when the written Sunday law destroys the “wall” of separation of church and state at the Sunday law, and then Babylon ended as does the United States as the sixth kingdom of Bible prophecy. As the sixth kingdom the United States is the power who reigns for seventy symbolic years in Isaiah twenty-three when the whore of Tyre is forgotten. The kingdom or king that Isaiah refers to are the days of seventy years and the kingdom that reigned for seventy years in Bible prophecy was Babylon. The fall of Belshazzar’s Babylon typifies the fall of the United States, at the Sunday law, where the handwriting upon the wall aligns with the speaking as a dragon of Revelation thirteen.
“Бир сааттын өзүндө” дубалга жазуу көрүнгөнү, жазылган жекшембилик мыйзам жекшембилик мыйзам учурунда чиркөө менен мамлекеттин ортосундагы бөлүнүү «дубалын» кыйраткан учурду аныктайт; ошондо Вавилон аяктаган сыяктуу эле, Ыйык Китеп пайгамбарлыгындагы алтынчы падышалык катары Америка Кошмо Штаттары да аяктайт. Алтынчы падышалык катары Америка Кошмо Штаттары — Ышая жыйырма үчтө Тирдин бузук аялы унутулган учурда жетимиш символдук жыл бою өкүм сүргөн күч. Ышая айткан падышалык же падыша — жетимиш жылдык күндөр; ал эми Ыйык Китеп пайгамбарлыгында жетимиш жыл өкүм сүргөн падышалык Вавилон болгон. Белшатсардын Вавилонунун кулашы Америка Кошмо Штаттарынын жекшембилик мыйзам учурундагы кулашын алдын ала көрсөтөт; мында дубалдагы кол жазуу Аян он үчүнчү бөлүмдөгү ажыдаардай сүйлөө менен дал келет.
In Revelation eighteen the judgment upon Babylon begins at the Sunday law in verse four when the second voice identifies that her judgment comes in one hour and also in one day.
Apenupnuyd azythvovyneh darnn Babilonupn mogùthterd byvane amo Otkrovénie athmhyren asta darlovyn sôndyen ergadn aph nyversn farn, hûr nadhuisn kobrath asd zher oin teryn eyd oin dagn.
And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. How much she hath glorified herself, and lived deliciously, so much torment and sorrow give her: for she saith in her heart, I sit a queen, and am no widow, and shall see no sorrow. Therefore shall her plagues come in one day, death, and mourning, and famine; and she shall be utterly burned with fire: for strong is the Lord God who judgeth her. And the kings of the earth, who have committed fornication and lived deliciously with her, shall bewail her, and lament for her, when they shall see the smoke of her burning, Standing afar off for the fear of her torment, saying, Alas, alas, that great city Babylon, that mighty city! for in one hour is thy judgment come. Revelation 18:4–10.
Nghe xong, tôi còn nghe một tiếng khác từ trời phán rằng: Hỡi dân Ta, hãy ra khỏi nó, kẻo các ngươi dự phần vào tội lỗi nó, và cũng chịu chung các tai vạ của nó chăng. Vì tội lỗi nó đã chất cao đến tận trời, và Đức Chúa Trời đã nhớ đến những sự gian ác của nó. Hãy báo trả nó y như nó đã báo trả các ngươi, và hãy trả lại cho nó gấp đôi, tùy theo việc làm nó: trong chén mà nó đã rót, hãy rót cho nó gấp đôi. Nó đã tự tôn vinh mình và sống xa hoa chừng nào, thì hãy cho nó sự đau đớn và sầu khổ chừng ấy; vì nó tự nhủ trong lòng rằng: Ta ngồi làm nữ vương, ta không phải là góa phụ, và sẽ chẳng bao giờ thấy sự sầu khổ. Vậy nên, trong một ngày, các tai vạ của nó sẽ đến: sự chết, sự than khóc, và sự đói kém; nó sẽ bị thiêu hủy hoàn toàn bằng lửa; vì Chúa là Đức Chúa Trời, Đấng xét đoán nó, vốn quyền năng. Các vua trên đất, là những kẻ đã phạm tà dâm và sống xa hoa với nó, sẽ than khóc nó và ai oán vì nó, khi họ thấy khói của sự cháy nó, đứng xa xa vì sợ sự đau đớn của nó mà rằng: Khốn thay, khốn thay cho thành lớn kia, Ba-by-lôn, thành cường thịnh kia! Vì trong một giờ, sự phán xét ngươi đã đến. Khải Huyền 18:4–10.
Clearly the progressive judgment upon Babylon begins at the Sunday law of verse four when God’s other flock is called out of Babylon. John identifies the time of her judgment as both a “day” and “hour,” confirming that the symbols of time are to be understood symbolically.
સ્વચ્છ રીતે સ્પષ્ટ થાય છે કે બેબિલોન પરનો પ્રગતિશીલ ન્યાય પદ ચારના રવિવારના કાયદાથી શરૂ થાય છે, જ્યારે દેવનું બીજું ઝુંડ બેબિલોનમાંથી બહાર બોલાવવામાં આવે છે. યોહાન તેના ન્યાયના સમયને “દિવસ” તેમજ “કલાક” બંને તરીકે ઓળખાવે છે, અને આથી ખાતરી થાય છે કે સમયના પ્રતીકોને પ્રતીકાત્મક રીતે જ સમજવા યોગ્ય છે.
Passover was to be kept in the first month, and Passover aligns with the cross, which in turn aligns with the Sunday law.
ፋሲካ በመጀመሪያው ወር ሊጠበቅ ይገባ ነበር፤ ፋሲካም ከመስቀሉ ጋር ይጣጣማል፥ መስቀሉም ደግሞ ከእሁድ ሕግ ጋር ይጣጣማል።
And the Lord spake unto Moses and Aaron in the land of Egypt, saying, This month shall be unto you the beginning of months: it shall be the first month of the year to you. Speak ye unto all the congregation of Israel, saying, In the tenth day of this month they shall take to them every man a lamb, according to the house of their fathers, a lamb for an house: And if the household be too little for the lamb, let him and his neighbour next unto his house take it according to the number of the souls; every man according to his eating shall make your count for the lamb. Your lamb shall be without blemish, a male of the first year: ye shall take it out from the sheep, or from the goats: And ye shall keep it up until the fourteenth day of the same month: and the whole assembly of the congregation of Israel shall kill it in the evening. Exodus 12:1–6.
I Roohii Waaqayyoo biyya Gibxi keessatti Musee fi Aroonitti akkana jedhee dubbate: Ji’ini kun isiniif jalqaba ji’ootaa haa ta’u; waggaa keessatti ji’a jalqabaa isiniif haa ta’u. Waldaa Israa’el hundumaatti dubbadhaa; akkana jedhaa: Guyyaa kudhanaffaa ji’a kanaa, namni hundinuu maatii abbootii isaatti akka ta’etti hoolaa tokko haa fudhatu; mana tokkoof hoolaa tokko. Yoo maatiin sun hoolichaaf baay’inaan xiqqoo ta’e, inni fi ollaan isaa kan mana isaatti dhihoo jiru lakkoofsa namootaa isaanii irratti hundaa’anii haa fudhatan; tokkoon tokkoon namaa hamma nyaata isaa irratti hundaa’anii hoolichaaf lakkoofsa keessan haa murteessan. Hoolaan keessan mudaa kan hin qabne, dhiira waggaa tokkoo haa ta’u; bushaayee keessaa yookaan re’oota keessaa isa haa fudhattani. Guyyaa kudha afuraffaa ji’a sanaa ga’utti isa haa eegdan; waldaan guutuun gumii Israa’el immoo galgala keessa isa haa qalan. Ba’u 12:1–6.
Passover was the beginning of the Pentecostal season, and it therefore typifies Pentecost, which in turn aligns with the Sunday law. The tabernacle was reared up on the first day of the first month, thus typifying the raising up of the church triumphant as an ensign at the Sunday law. The “hour,” “day,” “month” and “year” of the second woe is identifying the Sunday law, and line upon line, each of those expressions of time align with the Sunday law when the context agrees. At the Sunday law, the second period of papal persecution begins, the first being the 1,260 years that brought about the martyrs of that period crying to the Lord in the fifth seal with the question of “how long,” until the papal power would be judged. In the second papal blood bath Jesus has informed His people that they need not worry about what they will say when persecuted.
چا عێیدێکە ل سەردەمێ پەنتیکۆستێ بوو، و بەرەڤە ئەو پەنتیکۆست دەنیشێنیت، و ئەوی ژی ل دوورا خۆ بە یاسای یەکشەمێ دگونجێت. چادرا شەهادەتێ ل ڕۆژا یەکەم ژ مەها یەکەم هاتە ڕاکردن، و بەم شێوەیە هەڵدانەوەی کلیسای سەرکەوتوو وەک نیشانێک ل یاسای یەکشەمێ دەنیشێنیت. «دەم»، «ڕۆژ»، «مەه» و «ساڵ» ــەکانی ئەو وای دووەم یاسای یەکشەمێ دیاری دەکەن، و هێڵ ل سەر هێڵ، هەر یەک ژ وان دەربڕینێن کاتێ ل گەل یاسای یەکشەمێ دگونجێن، گەلووی دەقێش پەسند بکات. ل یاسای یەکشەمێ، دووەمین ماوەی زەوتاندنا پاپاوەتی دەست پێ دەکات، ئەوەی یەکەم ١٬٢٦٠ ساڵ بوو؛ ئەو ماوەیەی بووە هۆی ئەو شەهیدانەی ئەو سەردەمە کە ل مۆرا پێنجەم دا هاوارەیان بۆ خۆدا کرد بە پرسیارا «هەتا کەنگێ»، تا هێزی پاپاوەتی دادوەری بکرێت. ل ئەو خوێنڕشتنا دووەمی پاپاوەتیدا، عیسا گەلی خۆ ئاگەهدار کردهن کە دەمێ زەوتان بە سەرشان دەهێت، پێویست ناکات نیگەران بن ئەوەی چ بێژن.
But when they shall lead you, and deliver you up, take no thought beforehand what ye shall speak, neither do ye premeditate: but whatsoever shall be given you in that hour, that speak ye: for it is not ye that speak, but the Holy Ghost. Mark 13:11.
Үзләрини силәрни елип берип, тапшурғанда, немини сөзләймиз дәп алди билән әндишә қилмаңлар, йәнила алдин ойлап қоймаңлар; бәлки шу саәттә силәргә немә берилсә, шуни сөзләңлар: чүнки сөзләватқан силәр әмәс, бәлки Муқәддәс Роһтур. Марк 13:11.
In the first woe, men were tormented for one hundred and fifty years. Those years began on July 27, 1299 and ended on July 27, 1449 when the four angels released the four winds that had been prepared for the hour, day, month, and year, for to slay a third part of men. The period of torment represents the period of the setting up of the image of the beast in the United States. That period is the fifteen days represented in Leviticus twenty-three from the feast of trumpets to Pentecost. The period of the formation of the image of the beast is from 9/11 unto the Sunday law, but the period of the proclamation of the message of the midnight cry is a fractal of the image of the beast formation from 9/11 unto the Sunday law.
Nyayɛ ɛdi kan no mu no, wɔyɛɛ nnipa ayayade mfe ɔha ne aduonum. Saa mfe no fii ase wɔ July 27, 1299, na ɛbaa awiei wɔ July 27, 1449, bere a abɔfo baanan no gyaa mframa baanan no a na wɔasiesie wɔn ama dɔn, da, bosome, ne afe no, sɛ wɔnkum nnipa mu nkyem abiɛsa mu baako. Ayayade no bere no gyina hɔ ma aboa no honi no siw mu bere a ɛrekɔ so wɔ United States. Saa bere no ne nna dunum a wɔde gyina hɔ wɔ Leviticus aduonu mmiɛnsa mu fi torobɛnto afahyɛ no so kosi Pentecost. Aboa no honi no nhyehyɛe bere no fi 9/11 de kosi Sunday mmara no, nanso anadwo mfinimfini su no nkrasɛm no paebɔ bere no yɛ fractal a ɛfa aboa no honi no nhyehyɛe no ho fi 9/11 de kosi Sunday mmara no.
The beginning and ending of the sealing are also the alpha and omega of the image of the beast formation. One class is forming a character for the seal of God; the other is forming an image of the beast. That period in the United States aligns with the same period in the world that begins at the Sunday law. The “month” is a symbol of the torment that forces the setting up of the image, so the month at the Sunday law as represented by verse fifteen in Revelation nine also represents the Islamic torment during the setting up of the image of the beast in the world.
مۇهرلەشنىڭ باشلىنىشى ۋە ئاخىرلىشىشى يىرتقۇچ ھايۋاننىڭ سۈرىتىنىڭ شەكىللىنىشىنىڭمۇ ئەلفاسى ۋە ئومېگاسىدۇر. بىر تائىپە خۇدانىڭ مۇھرى ئۈچۈن خاراكتېر شەكىللەندۈرمەكتە؛ باشقا بىر تائىپە بولسا يىرتقۇچ ھايۋاننىڭ سۈرىتىنى شەكىللەندۈرمەكتە. ئامېرىكا قوشما شتاتلىرىدىكى بۇ دەۋر يەكشەنبە قانۇنىدىن باشلىنىدىغان دۇنيادىكى ئوخشاش دەۋر بىلەن توغرا كېلىدۇ. «ئاي» سۈرەتنىڭ تىكلىتىلىشىگە مەجبۇرلايدىغان ئازابنىڭ سىمۋولىدۇر؛ شۇنىڭ ئۈچۈن، ۋەھىي توققۇزدىكى ئون بەشىنچى ئايەتتە تەسۋىرلەنگەن يەكشەنبە قانۇنىدىكى «ئاي» يەنە دۇنيادا يىرتقۇچ ھايۋاننىڭ سۈرىتى تىكلىتىلىۋاتقان مەزگىلدىكى ئىسلامىي ئازابنىمۇ ئىپادىلەيدۇ.
There are other prophetic applications of how the prophecy of the second woe, and its hour, day, month and year represent the Sunday law and the release of Islam to strike the United States, but we must proceed on to other points.
आँदोज़ पयंबराना तस्तीमात भी हैं जो यह दिखाती हैं कि दूसरे हाय की पेशीनगोई, और उसका घंटा, दिन, महीना और साल, संडे लॉ और इस्लाम के अमेरिका-ए-मुत्तहिदा पर वार करने के लिए छोड़े जाने की नुमाइंदगी करते हैं, लेकिन हमें दूसरे नुक़ात की तरफ़ आगे बढ़ना है।
In the recent period of time, over the last six months or so I have been emphasizing that Islam of the three woes is prophetically connected with the three angels. From Jacob’s latter day prediction of Judah being the “vine” that is attached to the “ass,” to Christ releasing the ass in advance of His triumphal entry and other lines of Islam of the first and second woe represents the prophetic message that empowered the first and second angel’s messages, and Islam of the third woe represents the prophetic message of the third angel.
Ақырғы алты ай шамасындағы соңғы кезеңде мен үш қасіреттегі Исламның пайғамбарлық тұрғыдан үш періштемен байланысты екенін ерекше атап келемін. Жақыптың ақырғы күндерге қатысты Яһуда туралы оның «есекке» байланған «жүзім сабағы» болатыны жөніндегі алдын ала айтқан сөзінен бастап, Мәсіхтің салтанатты кіруінің алдында есекті босатуына дейін және өзге де желілер бойынша, бірінші және екінші қасіреттегі Ислам бірінші және екінші періштенің хабарларын қуаттандырған пайғамбарлық хабарды білдіреді, ал үшінші қасіреттегі Ислам үшінші періштенің пайғамбарлық хабарын білдіреді.
Recently a chapter from a book written by A. T. Jones was referenced and it identifies the same fact, but from a different approach. Jones uses the grammar and the structure of Revelation to show how it is impossible to separate the last three woe trumpets from the three angels’ messages. He is emphasizing that the first angel cannot be separated from the second, and that the third cannot be separated from the previous two. Jones’ focus is on the three angels and while he makes his case about the inseparable relationship of the three angels, he proves by the very same logic that neither can the trumpets of Revelation nine be separated from the three angels of Revelation fourteen. We will close this article with Jones’ chapter.
Vaa anaashtan A. T. Jonesa liwram chanap buk a atzuus ah, khawvel lo danglam ni mahse, thil dik chu a hrilh ve thung. Jonesa chuan grammar leh Thupuan bu siamdan hmangin, hremna a hnuai ber pathum—woe trumpet pathum—chu vantu pathum thuchah nen then hran theih lohzia a entir a ni. A tichuan, vantu pakhatna chu vantu pahnihna atanga then hran theih a ni lo tih a sawi uar a, vantu pathumna pawh vantu pahnihna leh pakhatna atanga then hran theih a ni lo tih a sawi bawk. Jonesa ngaihtuahna ber chu vantu pathum chungchang a ni a; tin, vantu pathum inzawm tlatna thu a sawi fiah lai hian, chumi same logic hmang chiah chuan, Thupuan bung 9-a trumpet awmte pawh Thupuan bung 14-a vantu pathum atanga then hran theih a ni lo tih a prove bawk a ni. He article hi Jonesa bung chu hmangin kan khar ang.
CHAPTER XI. THE THIRD ANGEL'S MESSAGE
باب XI. تبیغینی ڠالاڭن سومبولیه الۏه اتیڬا
“THE answer to that important question for today, ‘What shall we do?’ can be given with certainty upon the basis of the Seven Trumpets and the place of the great nations of today; because the answer is given by the word of God, upon this very basis.
«ЗӀандыгӀей уахъо, “ТхьамыщкӀэ тэдэ щыӀэфыжьыныр сыт?” — мы нобэрей мэлъэпкъхэмрэ ящыӀэныгъэррэ, нобэрей лъэпкъышхуэхэм ящыӀэныгъэррэ зэрыхэтыр къызэрыхэлъынымкӀэ, пщэныгъэу къызэрагъэкӀуэн хъунущ; сытым и Ӏуэхур Тхьэм и ПсалъэмкӀэ, нэхъ мы пщыӀэныгъэ мыщхьэмкӀэ, къыдегъэщтэ.»
“We have seen that inseparably connected with the last three of the Seven Trumpets, are the Three Woes. In the very midst of the Seven Trumpets—after the ending of the Fourth Trumpet, and before the beginning of the Fifth Trumpet—it is written: ‘And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels which are yet to sound.’ Revelation 8:13.
«اوهن ڏٺو آهي ته ستن بگلَن مان آخري ٽن بگلَن سان ٽي افسوس جدا نه ٿيندڙ نموني سان ڳنڍيل آهن. ستن بگلَن جي عين وچ ۾—چوٿين بگل جي پڄاڻي کان پوءِ، ۽ پنجين بگل جي شروعات کان اڳ—اهو لکيل آهي: “۽ مون ڏٺو، ۽ آسمان جي وچ مان هڪ ملائڪ کي اڏامندي ٻڌم، جيڪو وڏي آواز سان چئي رهيو هو، افسوس، افسوس، افسوس، زمين جي رهواسين تي، انهن ٽن ملائڪن جي بگل جي ٻين آوازن جي ڪري، جيڪي اڃا وڄڻا آهن.” مڪاشفو 8:13.»
“That the Three Woes are inseparably connected with the last three of the Seven Trumpets, one with each, is put beyond all question by the fact that, when the Fifth Angel’s sounding is ended, it is written: ‘One woe is past; and, behold, there come two woes more hereafter.’ Revelation 9:12. And when the Sixth trumpet is ended, it is written: ‘The second woe is past; and, behold, the third woe cometh quickly. And the seventh angel sounded.’ Revelation 11:15.
“Adanawa Rarri Taadduuf Rakkisoota Sadii Xurumbaawwan Torban keessaa sadan dhumaa wajjin walitti hidhata addaan hin cinne qabu; tokkoon tokkoon isaaniif tokko akka ta’e, yeroo sagaleen ergamaa shanaffaa xumuramu, akkana jechuun barreeffameera: ‘Rakkisni tokko darbeera; kunoo immoo, rakkisoonni lama kan biraa itti aansuudhaan dhufu.’ Mul’ata Yohaannis 9:12. Akkasumas yeroo xurumbaan ja’affaan xumuramu, akkana jechuun barreeffameera: ‘Rakkisni lammaffaan darbeera; kunoo immoo, rakkisni sadaffaan ariitiin dhufa. Ergamaan torbaffaanis xurumbaa afuufe.’ Mul’ata Yohaannis 11:15.”
“Now, inseparably connected with this angel which proclaims the coming of the Three Woes, which are inseparably connected with the last three of the Seven Trumpets, is the ‘Third Angel’ of Revelation 14.
“Uska-kama, mana qhepas kaq kimsa waqaychaykuna hamunanta willakuq kay angeltaq, qanchis trompetakunamanta qhepa kimsa kaqkunawan mana t’aqanakuspa t’inkisqa kasqan hina, Apocalipsis 14-pi kaq ‘Kimsañiqin Angel’wanpas mana t’aqanakuspa t’inkisqa kachkan.
“That this may be seen as also certain beyond all question, let us begin with the Third Angel’s Message of Revelation 14, and trace backward its direct connections to their beginning.
«በዚህ ነገር ደግሞ ከሁሉም ጥያቄ በላይ እርግጠኛ መሆኑ እንዲታይ፣ ከራእይ 14 ያለው የሦስተኛው መልአክ መልእክት እንጀምር፣ ከዚያም ቀጥተኛ ግንኙነቶቹን እስከ መጀመሪያቸው ድረስ ወደ ኋላ እንከታተል።»
“The first words in the record concerning ‘the Third Angel’ are: ‘And the third angel followed them.’ Revelation 14:9. This shows that some have gone before, whom the Third Angel ‘followed.’
«Хьалхара дешнаш, “ПхоьалгӀа Малхаика” хеташ йолу йозанца юкъара, ийш ду: “Ткъа пхоьалгӀа малхаико церан тӀа тӀехьайоьлла.” Откровение 14:9. И дӀахо цуьнан го, цхьаннахьара хӀараш хьалха бахан хилар, шенна “ПхоьалгӀа Малхаика” “тӀехьайоьлла.”
“Take, then, the preceding verse: ‘And there followed another angel.’ This shows that an angel has also preceded this one, which, when this one follows, makes it ‘another.’
«Фас, уи анахьхьара аят агур: “Нас тІехьажъын кхин цІыф мэлк.” Айу тхэ къигуш, хІара мэлка дахІынш хьалха хин, цунна тІехьажъин хІунда аьлча, иза “кхин” мэлк ду».
“Go back now to the sixth verse: ‘And I saw another angel.’ This also certifies that an angel has gone before, which causes this one, as he flies in the midst of heaven, to be ‘another.’
«Хальвы атын шестой усоннэ: “Набэ дыцIыф пщышъэ зэхэгъу.” Мыри къыщыщтэу ащыжьыгъэу пщышъэ къыщытекIуагъэр хэлъэу, мы пщышъэр уафэм ибжьапэм къыдежьэрэм къыхэкIыжьыгъэу “дыцIыф” щыIэу къыхэгъэщ.»
“Following back further in the book of Revelation, we find no angel, except the Seventh Trumpet angel, until we come to the first verse of chapter ten; and there we read: ‘And I saw another mighty angel.’ This expression, as before, certifies that, before this one, there is an angel, which, when this one comes forth, causes him to be spoken of as ‘another.’
« وحْی نۆسینەوەدا دواوەتر شوێن دەکەوینەوە، هیچ فریشتەیەک نابینین، جگە لە فریشتەی کەرەنای حەوتەم، هەتا دەگەینە یەکەم ئایەتی بەشی دە؛ و لەوێ دەخوێنینەوە: “ئەنجا فریشتەیەکی بەهێزی دیکەم بینی.” ئەم دەربڕینە، وەک پێشتر، ئەوە پشتڕاست دەکاتەوە کە پێش ئەم فریشتەیە، فریشتەیەکی دیکە هەیە، کە کاتێک ئەم یەکە دەردەکەوێت، هۆکار دەبێت بەوەی باس لێوە بکرێت وەک “دیکەیەک.” »
“Following yet further back, we find no angels, except the Sixth and the Fifth Trumpet angels, until we reach the last verse of chapter eight; and there we reach the primal, for we read: ‘And I beheld, and heard an angel’—not ‘another angel,’ but, primarily, ‘an angel.’
«بئیدیغیزجه آرتیقراق قایتىپ بارساق، سەككىزىنچى بابنىڭ ئاخىرقى ئايىتىگە يېتىپ بارغۇچە، ئالتىنچى ۋە بەشىنچى تۇرۇبا پەرىشتىلىرىدىن باشقا ھېچقانداق پەرىشتە تاپالمايمىز؛ ۋە شۇ يەردە بىز ئەسلىگە يېتىمىز، چۈنكى مۇنداق ئوقۇيمىز: «ۋە مەن كۆردۈم، ۋە بىر پەرىشتىنى ئاڭلىدىم»—«باشقا بىر پەرىشتىنى» ئەمەس، بەلكى ئەڭ ئاۋۋال «بىر پەرىشتىنى».»
“Thus, beginning with Revelation 8:13, there is an unbroken series of angels connected by the word ‘another,’ straight through to the Third Angel of Revelation 14, with his message. Thus:
«Ашуи́си, Аиҭоуп ашьаҭаркыр Аҵыхәтәантәи Аҵхарақәа 8:13 инаркны, “и даҽа” ҳәа иҟоу ажәа ала еидҳәалоу аныхцәа рсериа иаԥымҵәоҟьа инеиуеит Аҵыхәтәантәи Аҵхарақәа 14-и Аҵабырг Аныхҩык Ахәхаанӡа, уи ииҳәаз ажәабжь ацны. Иаҳа ицаз ахәаԥшыра абасоуп:»
“‘I beheld, and heard an angel." Revelation 8:13.
«Ман җедім уақ көрдім, һәм бір періштені естідім». Аян 8:13.
“‘And I saw another mighty angel.’ Revelation 10:1.
«Жә көрдім уә башқа бир қудрәтлик пәриштини». Вәһий 10:1.
“‘And I saw another angel.’ Revelation 14:6.
«Шьаьрча ву со цӀа тӀехь долу малайк». Revelation 14:6.
“‘And there followed another angel.’ Verse 8.
« Et il suivit un autre ange. » Verset 8.
“‘And the third angel followed them.’ Verse 9.
«Уа, үшінші періште олардың соңынан ерді». 9-аят.
“Perhaps the following simple diagram will aid in making plain the connection between the angel that announces the Three Woes of the last three of the Seven Trumpets, and the Third Angel’s Message of Revelation 14:
« ربما يُعين الرسمُ البسيطُ الآتي على توضيح الصلة بين الملاك الذي يُعلن الويلاتِ الثلاث للأبواق الثلاثة الأخيرة من الأبواق السبعة، ورسالةِ الملاك الثالث في رؤيا 14: »
“1st Trumpet Revelation 8:7
“Lumpon nga Kallag ti Umuna a Trumpeta Apocalipsis 8:7”
“2nd Trumpet Revelation 8:8
“Їккинчи Карнай Вәһий 8:8”
“3rd Trumpet Revelation 8:10
«Гьоркх Труба Аткровение 8:10»
“4th Trumpet Revelation 8:12 ‘An angel’—Woe, woe, woe. Revelation 8:13.
«Сөртүнчү бӱрӱ Revelation 8:12 “Бир периште” — Кайгы, кайгы, кайгы. Revelation 8:13.
“5th Trumpet Revelation 9:1–11/ First Woe
“ꯃꯔꯩ ꯃꯇꯝꯒꯤ 5 ꯊ꯭ꯔꯝꯄꯦꯠ ꯔꯦꯚꯦꯂꯦꯁꯟ 9:1–11 / ꯑꯍꯥꯟꯕ ꯋꯣꯢ”
“6th Trumpet Revelation 9:13 to 11:13 Second Woe ‘Another mighty angel.’ Revelation 10:1
«Шестой Труба. Откровение 9:13–11:13. Второе горе. „Иного сильного Ангела“. Откровение 10:1»
“7th Trumpet Revelation 11:13–19 Third Woe ‘Another angel. Revelation 14:6
«Дәфнә 7-тәи бжьы. Ачырфара 11:13–19. Ахԥатәи агәыр. “Егьи фатәылԥыс. Ачырфара 14:6»
“‘There followed another.’ Revelation 14:6
«تابِعَ آخَرُ.» رؤيا 14:6
“‘The third angel followed them.’ Revelation 14:9.
«Сэсэм агэл тэдэниие дагаба». Илчлэл 14:9.
“The bearing of all this may now be more fully seen through a consideration of what the Third Angel’s Message really is in itself: On its face the expression ‘the Third Angel,’ clearly has reference to the third in a series of three angels. As already signified, this series of three angels, each one bearing a message, is found in the fourteenth chapter of Revelation, verses 6–12. The messages of these three angels blend and culminate in the third, which does not cease to sound until the harvest of the earth is ripe, and made ready for the coming of the Lord to reap it.
“Мұның бәрінің мәні енді Үшінші Періштенің Хабарының шын мәнінде өз-өзінде не екенін қарастыру арқылы неғұрлым толық көріне алады: Сырттай қарағанда, «Үшінші Періште» деген тіркес, анық түрде, үш періштенің қатарындағы үшіншісіне қатысты. Жоғарыда көрсетілгендей, әрқайсысы бір хабар алып жүрген осы үш періштенің қатары Аян кітабының он төртінші тарауында, 6–12-аяттарда табылады. Осы үш періштенің хабарлары бір-бірімен ұштасып, үшіншісінде шегіне жетеді; әрі ол жердің орағы пісіп, Иеміздің келіп, оны орып алуы үшін әзір болғанға дейін үндеуін тоқтатпайды.
“The Third Angel's Message itself, as it is announced in the words of the Third Angel, is as follows: ‘And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, the same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: and the smoke of their torment ascendeth up forever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.’
“ᎢᏳ ᏦᎢᏁᎦ ᎤᏤᎵ ᎠᏥᏃᎮᏍᎬ ᎢᏳᏍᏗ, ᎢᏳ ᏦᎢᏁᎦ ᎧᏁᎬ ᎾᏍᎩ ᏗᎧᏃᎮᏍᎬ ᎢᎬᏁᎸᎯ ᎾᏍᎩ ᎯᎠ ᎢᏯᏍᏗ: ‘ᎠᎴ ᎢᏳ ᏦᎢᏁ ᎤᏍᎦᏎ ᎣᏂ ᎣᏤᎵᎬᎩ, ᎤᏁᎷᎬ ᎠᏍᏓᏯ ᏄᏪᏎᎢ, ᎢᏳ ᎩᎶ ᎠᏓᏙᎵᏍᏗ Ꮎ ᏅᏩᏍᎦᎯᎯ ᎠᎴ ᎤᏩᏒ ᎠᏤᎸ, ᎠᎴ ᎠᏓᏂᎸᏨ ᎤᏰᎸᏛ ᎤᏓᏅᏙ ᎤᏬᎵ ᎠᎴ ᎤᏬᏰᏂ, ᎾᏍᎩ Ꮎ ᎤᏩᏒ ᎠᏗᏔᏍᏗ ᎠᏖᎸ ᏧᏁᎬ ᎤᏔᎳᏬᏍᎬ ᎠᎴ ᎠᏯᏙᎯᏍᏗ ᎤᏁᎬ ᎤᎧᏛᎯ ᎠᏰᎵ ᎤᏟᎶᏍᏔᏅ ᏂᎨᏒᎾ ᎤᏑᎵᎪᎯ ᏧᏓᏑᎴ ᎤᎵᏍᏆᏂᎪᏔᏅ; ᎠᎴ ᎠᏥᎩᎵᏲᎢᏍᏔᏅ ᎠᏥᎸ ᎠᎴ ᏅᏯ ᎠᏥᏍᎪᎸᎢ ᎬᏩᎧᎿᎭᏩᏗᏒ ᏗᏂᎸᏉᏗ ᎤᏅᏏᏓᏍᏗ ᎠᎴ Ꮎ ᎤᏃᏍᏛ; ᎠᎴ ᎤᏂᎩᎵᏲᎬ ᎤᎦᏃᎴᏍᎬ ᏫᎦᎶᏐᎢ ᏂᎪᎯᎸ ᎠᎴ ᏂᎪᎯᎸ; ᎠᎴ ᎥᏝ ᏧᏂᏣᎵᏍᏗ ᏱᎩ ᎢᎦ ᎠᎴ ᏒᎯ, Ꮎ ᎠᏓᏙᎵᏍᏗ Ꮎ ᏅᏩᏍᎦᎯᎯ ᎠᎴ ᎤᏩᏒ ᎠᏤᎸ, ᎠᎴ ᎩᎶ ᎠᏓᏂᎸᏨ ᎤᏰᎸᏛ ᎤᏙᎥ. ᎠᏂ ᎤᏁᎬ ᏗᏂᎵᏂᎩᏛ ᏗᎨᏥᎾᏫᏛ: ᎠᏂ Ꮎ ᎠᏂᏍᏕᎸᎯ ᎤᎾᏍᏆᏂᎪᏗ ᎤᏁᎬ ᏗᎧᎿᎭᏩᏗᏙᎢ ᎠᎴ ᏥᏌ ᎤᏃᎯᏳᏒ.’”
“This is the Third Angel’s Message as it stands, separated from the other two. But, in fact, it can not be regarded as separate; and cannot be made to stand apart as if it alone were a single, separate message to the world; for the very first words concerning it are: ‘The Third Angel followed THEM.’ Thus, by the very first words of the message itself we are referred not only to the one, but to the two, which preceded it. And the Greek word translated ‘followed’ signifies not following apart, nor only following, but ‘following with,’ as soldiers follow their captain, or servants their master; therefore, ‘to follow one in a thing; to let one’s self be led.’ When spoken of things, it signifies to follow as a result; to follow ‘as a consequence of something which had gone before.’ Thus, as to persons, the Third Angel follows with the two which have preceded; and his message, as a thing, follows as a result, or consequence, of the which have gone before.
“Mi eta Chika Kimsa Angelpa Mensajen, mayna kaq iskaymanta rakisqa hina. Ichaqa, cheqaqpiqa, manan sapaq hina qhawarisqa kayta atinchu; nitaq sapaq, sapallan kayninnaq, huklla, rakisqa mensajetaq kay pachaman sayachisqa kayta atinchu; imaraykuchus paymanta rimaypa ñawpaq siminkunaqa kayhinan: ‘Kimsa Angelqa PAYKUNATA qatiq hamurqa.’ Chay hinaqa, mensajepa kikin ñawpaq siminkunallamanta, manan hukllamanllachu, aswanpas ñawpaqta hamuq iskaymanmi kutichisqa kashanchik. Griego simitaq ‘followed’ nisqaman tikrasqaqa manan sapallanta qatiyta, nitaq qatiyllatachu niy, aswanmi ‘kuska qatiyta’ niy, imaynan soldadokuna kapitan-ninkuta qatikunku, utaq sirviente-kuna apuyninkuta; chayrayku, ‘imapaspi hukta qatiy; hukwan pusachikunata saqiy.’ Imakunamanta rimaptintaq, chayqa niy qatiyta huk ruwaypa rurukayninmanta; qatiyta ‘ñawpaqta rikusqa imapaspa qipankaq rurukaynin hina.’ Chay hinaqa, runakunamantaqa, Kimsa Angelqa ñawpaqta hamuq iskaywan kuskan qatiy; paypa mensajen-taq, imapas hina, ñawpaqta pasaqkunamanta lluqsisqa rurukay, utaq qipankaq kasqanrayku qatiy.”
“But of the Second one also it is written: ‘And there followed another angel.’ As with the Third Angel following the Second, so it is with the Second Angel following the First. And of the First one it is written: ‘And I saw another angel fly,’ etc. This is the first in this series of three. There follows with him another; and the Third Angel follows with them. There is a succession in the order of their rise; but, when the three have in succession risen, then they go on together as one. The First one sounds forth his message; the Second one follows and joins with the First; the Third follows them, and joins with them; so that, when the three are joined, and go on together in their united power, they form a mighty, threefold, loud-voiced message. It takes all to make the Third Angel's Message complete; and the Third Angel’s Message cannot be truly given without the giving of all.
“Нәбәтәктә иккенсете хаҡында ла: «Уның артынан йәнә бер фәрештә эйәрҙе»,— тип яҙылған. Өсөнсө Фәрештәнең Икенсегә эйәреүе кеүек үк, Икенсе Фәрештә лә Беренсегә эйәрә. Ә Беренсе хаҡында: «Мин осоп барған йәнә бер фәрештәне күрҙем», һәм башҡалар,— тип яҙылған. Был — ошо өсәү рәтендәге беренсеһе. Уның артынан йәнә береһе килә; ә Өсөнсө Фәрештә уларға эйәрә. Уларҙың күтәрелеү тәртибендә эҙмә-эҙлелек бар; әммә был өсәү эҙмә-эҙ күтәрелеп сыҡҡандан һуң, улар бер бөтөн булып бергә алға баралар. Беренсеһе үҙ хәбәрен яңғырата; Икенсеһе артынан килеп, Беренсе менән ҡушыла; Өсөнсөһө уларға эйәреп, улар менән берләшә; шулай итеп, был өсәү берләшеп, үҙҙәренең берҙәм ҡеүәтендә бергә алға барған саҡта, улар ҡөҙрәтле, өс ҡатлы, көслө тауышлы хәбәрҙе тәшкил итәләр. Өсөнсө Фәрештә Хәбәрен тулы итеү өсөн барыһы ла кәрәк; һәм бөтәһе лә иғлан ителмәйенсә, Өсөнсө Фәрештәнең Хәбәре хаҡтан да дөрөҫ рәүештә иғлан ителә алмай.”
“What, then, is the threefold message in its respective parts?—Here is the First: ‘And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, saying with a loud voice, Fear God, and give glory to Him; for the hour of His judgment is come: and worship Him that made heaven, and earth, and the sea, and the fountains of waters.’
«مە، واتە، ئەو پەیامی سێبەشییە لە بەشە جیاجیاکانی خۆیدا چییە؟—ئەمە یەکەمەکەیە: “ئینجا فریشتەیەکی دیکەم بینی لە ناوەڕاستی ئاسماندا دەفڕی، کە مژدەی هەمیشەیی هەبوو بۆ ئەوەی پەیامی بکات بۆ ئەوانەی لەسەر زەوی نیشتەجێن، و بۆ هەر نەتەوە و هۆز و زمان و گەلێک، بە دەنگێکی بەرز دەگوت، لە خوا بترسن و شکۆ بدەن بەو؛ چونکە کاتی دادوەرییەکەی هاتووە؛ و کڕنوش ببەن بۆ ئەوەی ئاسمان و زەوی و دەریا و کانییەکانی ئاو دروست کرد.”»
“Here is the Second: ‘And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because the made all nations drink of the wine of the wrath of her fornication.’
“Kay diri an Ikaduha: ‘May lain nga anghel nga nagsunod, nga nagaingon, Natumba na, natumba na, an daku nga syudad nga Babilonya, tungod kay ginpainom niya an ngatanan nga mga nasod han bino han kapungot han iya pakighilawas.’”
“And here is the Third: ‘And the Third Angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, the same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: and the smoke of their torment ascendeth up forever and ever: and they have no rest day nor night, who worship the Beast and his Image, and whosoever receiveth the mark of his name. Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.’
«And here is the Third: “And the Third Angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, the same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: and the smoke of their torment ascendeth up forever and ever: and they have no rest day nor night, who worship the Beast and his Image, and whosoever receiveth the mark of his name. Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.”»
“A glance at the wording of each of these messages will discover that thought in the Greek word ‘followed,’ which signifies ‘following as a consequence.’ The First bears the everlasting gospel, to preach to every creature, calling upon all to fear God and give glory to Him, and to worship Him; because the hour of His judgment is come. the rejection of this message produces a condition of things which, as the consequence of such rejection, is described in the words of the Second Angel, which follows. And because of the rejection of the First Message; and because of the consequences of that rejection, as announced in the Second; a condition of things is produced, as a further consequence, which requires that the Third Angel shall follow them, proclaiming with a loud voice his dreadful warning against the terrible evils that have been produced as the double consequence of the rejection of the First Message.
«Осы хабарлардың әрқайсысының тұжырымдалуына бір көз жүгірту-ақ грек тіліндегі “соңынан ерді” деген сөздегі ойды аңғартады; ол “салдар ретінде ілесу” дегенді білдіреді. Біріншісі мәңгілік Ізгі хабарды алып келеді, оны әрбір жаратылысқа уағыздап, баршаны Құдайдан қорқуға, Оған мадақ беруге және Оған ғибадат етуге шақырады; өйткені Оның сотының уақыты келді. Осы хабардың қабылданбауы сондай бір ахуалды туғызады, ол мұндай қабылдамаудың салдары ретінде, соңынан ілесетін Екінші Періштенің сөздерінде суреттеледі. Ал Бірінші Хабардың қабылданбауы себепті; әрі Екіншісінде жария етілген сол қабылдамаудың салдары себепті; одан әрі бір ахуал туындайды, ол келесі салдар ретінде Үшінші Періштенің олардың соңынан еріп, зор дауыспен Бірінші Хабардың қабылданбауынан туған қосарлы салдар нәтижесінде пайда болған сұмдық зұлымдықтарға қарсы өзінің үрейлі ескертуін жариялауын талап етеді.»
“And that the voice and work of the Third Angel blend with that of the First, is plain from his closing words: ‘Here are they that keep the commandments of God, and the faith of Jesus;’ because this is ever the object of the preaching of the everlasting gospel. It is the substance of fearing God and giving glory to him, and of worshiping ‘him that made heaven, and earth, and the sea, and the fountains of waters.’ The keeping of the commandments of God and the faith of Jesus is the only thing that will enable any soul to stand in the hour of his judgment, which the first angel declares ‘is come.’
“تىنچە، ئۈچۈنچى پەرىشتىنىڭ ئاۋازى ۋە خىزمىتىنىڭ بىرىنچى پەرىشتىنىڭكى بىلەن بىرلىشىپ كېتىدىغانلىقى ئۇنىڭ ئاخىرقى سۆزلىرىدىن روشەن كۆرىنىدۇ: ‘بۇ يەردە خۇدانىڭ ئەمرلىرىنى ساقلايدىغانلار ۋە ئەيسانىڭ ئىمانىنى تۇتىدىغانلار بار؛’ چۈنكى بۇ ھەمىشە ئەبەدىي ئىنجىلنى جاكارلاشنىڭ مەقسىتىدۇر. بۇ، خۇدادىن قورقۇش ۋە ئۇنىڭغا شان-شەرەپ بېرىشنىڭ، شۇنداقلا ‘ئاسماننى، يەرنى، دېڭىزنى ۋە سۇلارنىڭ بۇلاقلىرىنى ياراتقانغا’ ئىبادەت قىلىشنىڭ ماھىيىتىدۇر. خۇدانىڭ ئەمرلىرىنى ساقلاش ۋە ئەيسانىڭ ئىمانىنى تۇتۇشلا ھەر قانداق جاننىڭ، بىرىنچى پەرىشتە ‘كەلدى’ دەپ جاكارلىغان ئۇنىڭ ھۆكۈمىنىڭ سائىتىدە، تىك تۇرالايدىغان بولۇشىغا ئىمكان بېرىدىغان يالغۇز نەرسىدۇر.”
“Immediately following the closing words of the Third Angel is ‘heard a voice from heaven saying unto me, Write, Blessed are the dead which die in the Lord from henceforth’—from this time forward. Revelation 14:13. And immediately following this are the words, ‘And I looked, and behold a white cloud, and upon the cloud one sat like unto the Son of man, having on his head a golden crown, and in his hand a sharp sickle. And another angel came out of the temple, crying with a loud voice to him that sat on the cloud, Thrust in thy sickle, and reap: for the time is come for thee to reap; for the harvest of earth is ripe. And he that sat on the cloud thrust in his sickle on the earth; and the earth was reaped.’ Revelation 14:14–16. And ‘the harvest is the end of the world.’ Matthew 13:39.
“Үшінші Періштенің қорытынды сөздерінен кейін бірден: «көктен маған айтқан бір дауысты естідім: Жаз: осы кезден былай Иемізде өлген өлілер бақытты»,— деген сөздер келеді,— осы уақыттан бастап. Аян 14:13. Ал мұның артынша бірден мына сөздер айтылады: «Қарасам, міне, ақ бұлт, ал бұлттың үстінде Адам Ұлына ұқсас Біреу отыр екен; Оның басында алтын тәж, ал қолында өткір орақ бар екен. Сонда ғибадатханадан тағы бір періште шығып, бұлттың үстінде Отырғанға қатты дауыспен: Орағыңды сал да, ор, өйткені оратын уақытың жетті; өйткені жердің егіні пісті,— деп айқайлады. Сонда бұлттың үстінде Отырған Өз орағын жерге салды; сөйтіп жер орылып алынды». Аян 14:14–16. Ал «егін орағы — дүниенің ақыры». Матай 13:39.”
“Again: the Third Angel particularly warns all people against the worship of the beast and his image, whatever these may be; and, from Revelation 19:11–21, we find that the beast and his image are ‘alive’ when the Lord comes in the clouds of heaven, and are ‘both’ destroyed with the brightness of his coming.
«ناگاو: اھو ٽيون فرشتو خاص طور تي سڀني ماڻھن کي انھيءَ جانور ۽ سندس تصوير جي پوڄا ڪرڻ کان خبردار ڪري ٿو، اھي جيڪي بہ ھجن؛ ۽، مڪاشفو 19:11–21 مان، اسان ڏسون ٿا تہ اھو جانور ۽ سندس تصوير تڏھن بہ ’جيئرا‘ آھن جڏھن خداوند آسمان جي ڪڪرن ۾ اچي ٿو، ۽ سندس اچڻ جي جلالي چمڪ سان ’ٻئي‘ ناس ڪيا وڃن ٿا۔
“These facts show that the Third Angel’s Message is a mighty, threefold, loud-voiced message, which goes forth to every nation and kindred and tongue and people, just before the second coming of the Lord; and which ripens the harvest of the earth, and makes ready a people prepared for the Lord, just as the message of John the Baptist prepared the way for the first coming of the Lord. And so it is the last, the closing, message of God to the world.
«Абар фактқәа ирнарԥшуеит Ахԥатәи Амаалықь Ихәҭаажәҩангаҩратә Хәышәтәра илагалоу, хҭа-хәҭа змоу, бжьыҕәҕәа зымоу шәкәу ажәабжь шакәу, уи еихыҵуеит жәлар зегьы, аишьцәара зегьы, абызшәа зегьы, жәлар зегьы рахь, Иҳақәиҭу аҩбатәи иааира ахалаанӡа; уи адгьыл аҽаҩра аԥхара иазнархиоит, Иҳақәиҭу изы иазхиоу жәларк мҩаԥнагоит, Иоанн Аӡыӡахҩы иажәбжь Иҳақәиҭу раԥхьаӡа иааиразы амҩа шазыҟанаҵоз еиԥш. Убри аҟнытә уи адунеи азы Иасаҳум Аҳ ипоследтәи, ихыркәшаратә, ажәабжь ауп.»
“And now, having thus an understanding of what the Third Angel’s Message is in itself, the relation of that message to the great nations of today can be better discerned by a consideration of The Time of the Third Angel’s Message.” A. T. Jones, The Great Nations of Today, 114.
“And now, lewa matung a ya nangka iti pannakaawat no ania iti ya mismo a Damag ti Maikatlo nga Anghel, mabalin a nalawag a mailasin ti pannakikayamet dayta a damag kadagiti dadakkel a nasnacion ita nga aldaw babaen iti panangusig iti Panawen ti Damag ti Maikatlo nga Anghel.” A. T. Jones, The Great Nations of Today, 114.