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.

Soeur White souligne à plusieurs reprises que le passage d’Ésaïe que Jésus lut dans la synagogue de Nazareth n’annonçait pas seulement son œuvre, mais préfigurait aussi la nôtre. L’accomplissement parfait de cette œuvre d’onction est réalisé par ceux qui constituent l’étendard des cent quarante-quatre mille.

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.

Roho ya Bwana MUNGU i juu yangu; kwa sababu BWANA amenitia mafuta niwahubirie wenye upole habari njema; amenituma kuwafunga walio na moyo uliovunjika, kuwatangazia wafungwa uhuru wao, na kufunguliwa kwa gereza kwao waliofungwa; Kutangaza mwaka wa BWANA uliokubalika, na siku ya kisasi cha Mungu wetu; kuwafariji wote waombolezao; Kuwaagizia hao waombolezao katika Sayuni, kuwapa uzuri badala ya majivu, mafuta ya furaha badala ya kuomboleza, vazi la sifa badala ya roho ya uzito; ili waitwe miti ya haki, iliyopandwa na BWANA, apate kutukuzwa. Nao watajenga mahali pa kale palipoharibika, watainua mahali pa kwanza palipokuwa ukiwa, nao watatengeneza miji iliyoharibika, mahali palipokuwa ukiwa kwa vizazi vingi. Wageni watasimama na kulisha makundi yenu, na wana wa mgeni watakuwa walimaji wenu na watunzaji wa mizabibu yenu. Bali ninyi mtaitwa Makuhani wa BWANA; watu watawaita Wahudumu wa Mungu wetu; mtakula mali za mataifa, na katika utukufu wao mtajitukuza. Badala ya aibu yenu mtapata sehemu maradufu; na badala ya fedheha wataifurahia sehemu yao; kwa hiyo katika nchi yao watamiliki maradufu; furaha ya milele itakuwa yao. Isaya 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.”

Dans l’article précédent, nous avons commencé à identifier « l’heure, le mois, le jour et l’année » qui constituaient la prophétie de temps de trois cent quatre-vingt-onze ans et quinze jours. Il n’y a plus de temps, de sorte que les quatre expressions du temps doivent être appliquées symboliquement dans les derniers jours, lorsque les caractéristiques prophétiques du premier et du second malheur se répètent dans le troisième malheur. « L’année » est « l’année de grâce de l’Éternel », et elle est aussi « le jour de la vengeance de notre Dieu ».

The “day,” is “the day of calamity,” a day of recompense, and vengeance, as set forth by Moses.

“Dita,” është “dita e fatkeqësisë”, një ditë e shpërblimit dhe e hakmarrjes, siç është paraqitur nga Moisiu.

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.

Kwangu mimi ni mali ya kisasi na malipo; mguu wao utateleza kwa wakati wake ulioamriwa; kwa maana siku ya msiba wao iko karibu, na mambo yatakayowapata yanaharakisha. Kumbukumbu la Torati 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.

Sa Isaias, ito ang “katanggap-tanggap na taon” at ang “araw ng paghihiganti,” at ang araw ng paghihiganti ay ang “araw ng kapahamakan” ni Moises, kung kailan dumudulas ang paa ng Laodicea habang kanilang tinatanggap ang kagantihan at paghihiganti. Ang oras ng malaking lindol, ang araw ng kapahamakan, ang katanggap-tanggap na taon, at ang unang buwan ay pawang magkakatugma sa batas ng Linggo. Ang salitang “buwan” sa Joel ay isang idinagdag na salita, subalit ang idinagdag na salitang iyon ay wasto. Idinagdag ng mga tagapagsalin ang salitang “buwan” alinsunod sa katotohanang ang huling ulan ay dumating sa unang buwan.

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.

Alors, enfants de Sion, soyez dans l’allégresse, et réjouissez-vous en l’Éternel, votre Dieu ; car il vous a donné la pluie de la première saison avec mesure, et il fera descendre pour vous la pluie, la pluie de la première saison et la pluie de l’arrière-saison, au premier mois. Joël 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.

“month” ཞེས་པའི་ཚིག་ནི་འགྲེལ་བ་ཞིག་ཡིན་གྱི། དམ་པའི་སྔར་ཡོད་གསུང་རབ་ཀྱི་ཚིག་དངོས་མ་ཡིན། ཧེ་བྲུ་ཡིག་ཏུ་སླར་ཡང་ཆར་པ་འབབ་པ་ནི “ཐོག་མར” འམ་ “སྔར་བཞིན་དུ” ཞེས་སྨྲས་ཡོད་པ་ཙམ་ཡིན། དེའི་དོན་ནི། དཀོན་མཆོག་གིས་སྔར་གྱི་དུས་བཞིན་དུ་ཆར་པ་རང་གི་དུས་ལ་སླར་གསོ་གནང་བ་ཡིན། Sister White ཡིས་1840 ནས་1844 བར་གྱི་མི་ལར་པའི་འགུལ་སྐྱོད་དེ་ Pentecost དང་ཡང་ཡང་བསྟུན་ཏེ། མཐའ་མའི་ཉིན་མོར་འབབ་པའི་ཕྱི་མའི་ཆར་པ་དེ་འགྲེལ་བཤད་གནང་གི་ཡོད། ཕྱི་མའི་ཆར་པ་ནི “སྔར་བཞིན་དུ” འབབ་པ་ཡིན་ལ། དེ་ནི Pentecost ཡིན། དེ་ལས Sister White ཡིས་ཡང་ཡང་ Sunday law དང་བསྟུན་པར་མཛད་ཡོད།

“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.

“Anghelul care se unește în vestirea soliei îngerului al treilea trebuie să lumineze întregul pământ cu slava sa. Aici este prevestită o lucrare de întindere mondială și de o putere neobișnuită. Mișcarea adventă din 1840–44 a fost o manifestare glorioasă a puterii lui Dumnezeu; solia primului înger a fost dusă la fiecare stațiune misionară din lume și, în unele țări, a existat cel mai mare interes religios care a fost văzut în vreun ținut de la Reforma secolului al șaisprezecelea încoace; dar acestea urmează să fie întrecute de mișcarea puternică de sub ultima avertizare a îngerului al treilea.

“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.

“Ïa dɔŋlɛlɛtɔ kɛ́ nyɛ ɖe Pentekɔst ŋkeke la tɔ nu. Ale si wotsɔ ‘tsidzadza gbãtɔ’ na, Kɔkɔe Gbɔgbɔ la ƒe kɔkɔe kɔkɔeɖeɖe me le nyanyui la ƒe gɔmedzedze dzi, be wòana be nyiku xɔasi la natsi; nenema kee woatsɔ ‘tsidzadza mamlɛtɔ’ na le eƒe nuwuwu me hena nuŋeɖi la ƒe nyadzraɖoɖo. ‘Ekema míanya, ne míayi edzi be míanya Yehowa: eƒe dzozro le klalo abe ŋdi ene; eye wòava mía gbɔ abe tsi ene, abe tsidzadza mamlɛtɔ kple tsidzadza gbãtɔ si dza anyigba la dzi ene.’ Hosea 6:3. ‘Ɖe dzidzɔ, mi Zion viwo, eye miadze dzidzɔ le Yehowa, miaƒe Mawu me: elabena etsɔ tsidzadza gbãtɔ na mi to dzidzenu me, eye wòana be tsi la nadza na mi, tsidzadza gbãtɔ la kple tsidzadza mamlɛtɔ la.’ Joel 2:23. ‘Le ŋkeke mamlɛawo me, Mawu gblɔe, matsɔ Nye Gbɔgbɔ akɔ ɖi ɖe ŋutilã katã dzi.’ ‘Eye ava me be amekae amekae ayɔ Yehowa ƒe ŋkɔ la, woaɖee.’ Acts 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.

“Det store verk som evangeliet utretter, skal ikke avsluttes med en mindre åpenbaring av Guds kraft enn den som preget dets begynnelse. De profetier som ble oppfylt ved utgytelsen av den første regn ved evangeliets begynnelse, skal på ny oppfylles ved den sene regn ved dets avslutning. Her er «vederkvegelsens tider», som apostelen Peter så fram til da han sa: «Gjør derfor bot og omvend dere, for at deres synder må bli utslettet, for at vederkvegelsens tider kan komme fra Herrens åsyn, og han skal sende Jesus.» Apg 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 ifj in the “opening” nang “beginning” bi gospel work ar by in latter rain sa “close” ifj by in “ending.” In first ay nagrrepresentar sa last. In first month ay nag-iidentify sa outpouring iti Holy Spirit sa Sunday law.

“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. …

« Aucun d’entre nous ne recevra jamais le sceau de Dieu tant que nos caractères porteront une seule tache ou souillure. Il nous appartient de remédier aux défauts de nos caractères, de purifier le temple de l’âme de toute impureté. Alors la pluie de l’arrière-saison tombera sur nous, comme la pluie de la première saison tomba sur les disciples au jour de la Pentecôte. … »

“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.

“Mi fin alaa jirtu yaa obboloota, hojii guddaa qophii kana keessatti? Warri biyya lafaatii wajjin tokko taʼan boca biyya lafaatii fudhachaa jiru; mallattoo bineensichaa fudhachuufis qophaaʼaa jiru. Warri of irratti amantii hin qabne, warri of gad deebisanii Waaqayyo duratti of xinneessan, akkasumas dhugaaaf abboomamuudhaan lubbuu isaanii qulqulleessan, isaan kun boca samii fudhachaa jiru; adda isaanii irratti chaappaa Waaqayyoo fudhachuufis qophaaʼaa jiru. Yommuu labsiin sun baʼee chaappaan sun maxxanfamutti, amala isaanii bara baraan qulqulluu fi xurii hin qabne taʼee ni hafa.” 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.

Der erste „Monat“ ist das Sonntagsgesetz, die „Stunde“ des großen Erdbebens ist das Sonntagsgesetz, der „Tag“ des Unglücks, der Vergeltung und der Rache ist das Sonntagsgesetz, und das annehmbare „Jahr“ ist das Sonntagsgesetz. Die einhundertfünfzig Jahre der Prophezeiung des ersten Wehes enden beim Sonntagsgesetz, wo die dreihunderteinundneunzig Jahre und fünfzehn Tage beginnen.

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.

En disant au sixième ange qui avait la trompette : Délie les quatre anges qui sont liés sur le grand fleuve Euphrate. Et les quatre anges furent déliés, ceux qui étaient prêts pour une heure, un jour, un mois et une année, afin de tuer le tiers des hommes. Apocalypse 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.

I “quattro angeli” che erano “legati sul gran fiume Eufrate” vengono “sciolti” all’ora della legge domenicale. Essi sono stati profeticamente “preparati” per l’ora, il giorno, il mese e l’anno del secondo guaio, per uccidere la terza parte degli uomini. Gli Stati Uniti vengono uccisi come il sesto regno della profezia biblica alla legge domenicale, e gli Stati Uniti costituiscono un terzo della triplice unione che viene stabilita alla legge domenicale. Il secondo guaio si ripete nel terzo guaio, proprio come il secondo angelo si ripete nel terzo angelo.

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.

Akwatrew mframa no yii wɔn ano wɔ 9/11, de hyɛɛ ɔha aduanan anan ne apem no nsɔanohyɛ ase, na ntɛm ara wɔhyɛɛ wɔn so bio. Sɛ wɔn a wɔagyina hɔ ama wɔn a wɔwɔ Yesaia aduosia-baako mu a wɔredi awerɛhow no nya awerɛkyekye a, wɔde Honhom Kyɛfa no hwie gu koraa wɔn so wɔ Kwasida mmara no bere mu na ɛkyekye wɔn werɛ; eyi nso ne asasewosow kɛse no “dɔnhwerew” no. Wɔn a wɔredi awerɛhow wɔ afe a eye no mu no ara ne wɔn a wɔredi awerɛhow wɔ Hesekiel akron mu no, a wonya Onyankopɔn nsɔano no. Yesu fii ne som adwuma ase denam Yesaia aduosia-baako a ɔfaa ho asɛm no so, na Onua Bea White de Ne kasa yi toto yɛn adwuma no ho.

“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.

“Kristus ilmoitti tehtävänsä maailmalle, kun hän Nasaretin synagogassa luki Jesajan profetiasta: ‘Herran Henki on minun päälläni, sentähden että hän on voidellut minut julistamaan evankeliumia köyhille; hän on lähettänyt minut parantamaan särjetyt sydämet, saarnaamaan vangituille vapautusta ja sokeille näkönsä palautumista, päästämään ruhjotut vapauteen, julistamaan Herran otollista vuotta.’ Mikä työ olikaan hänen edessään!—Julistaa Herran otollista vuotta. Tämä ajanjakso käsittää aikakauden toisensa jälkeen, ulottuu vuosisadasta vuosisataan, niin kauan kuin armonaika kestää. Jumala odottaa kuullakseen pyytämisen ja kolkuttamisen; hän tarkkaa nähdäkseen ihmiskunnan lähestyvän häntä, joka yksin voi meitä auttaa. Hän ikävöi antaa heidän syntinsä anteeksi, ottaa heidät omikseen. Hän ottaa vastaan jokaisen murtuneen sielun, joka tulee hänen tykönsä; sillä juuri tätä työtä varten Jumala voiteli ainoasyntyisen Poikansa.”

“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 allora perché Cristo non completò l’affermazione riportata in Isaia? Perché omise la clausola: “e il giorno della vendetta del nostro Dio”? La parte finale di questa frase era verità tanto quanto la prima; e Cristo non negò la verità con il suo silenzio, trattenendo una parte delle sue stesse parole date al suo profeta eletto. Ma quest’ultima clausola era precisamente quella sulla quale i suoi uditori si compiacevano di soffermarsi, e che erano inclini a mettere in pratica, pronunciando giudizio su tutti coloro che non appartenevano alla loro fede religiosa. Invece di dare al popolo parole di verità, di giustizia e di perdono, avevano insegnato loro che Dio odiava tutto il mondo pagano. Il carattere paterno di Dio era stato travisato e sepolto sotto le tradizioni umane. Signs of the Times, 14 gennaio 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.’

“L’essiènge d’la mission du peuple de Dieu dens ch’t’âge est tracée dens les paroles inspirées qui décrivent l’œuvre du Messie : ‘L’Esprit du Seigneur, l’Éternel, est sur moi, parce que l’Éternel m’a oint pour porter de bonnes nouvelles aux débonnaires ; il m’a envoyé pour guérir ceux qui ont le cœur brisé, pour proclamer la liberté aux captifs, et l’ouverture de la prison à ceux qui sont liés ; pour proclamer une année de grâce de l’Éternel, et le jour de la vengeance de notre Dieu ; pour consoler tous ceux qui mènent deuil, pour accorder à ceux qui mènent deuil en Sion, pour leur donner un diadème au lieu de la cendre, une huile de joie au lieu du deuil, un vêtement de louange au lieu d’un esprit abattu ; afin qu’on les appelle térébinthes de justice, plantation de l’Éternel, pour servir à sa gloire.’”

“‘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.

«“Na bakotonga lisusu bisika ya kala oyo ebebisamaki, bakotelemisa lisusu mabebi ya liboso, mpe bakobongisa bingumba oyo ekómaki bitika, mabebi ya bikeke mingi.”» Lake Union Herald, 11 Sanza ya Zomi na Moko, 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.

Kabla hatujaendelea zaidi katika kurudiwa kwa ole ya pili ndani ya ole ya tatu, yapasa tukumbuke kwamba ujumbe huu unapaswa kueleweka kwa kuleta “mstari juu ya mstari.” Hili linaonyesha kwamba kila “saa,” “siku,” “mwezi” na “mwaka” katika Neno lililovuviwa, linalolingana na muktadha wa sheria ya Jumapili, linapaswa pia kutumiwa katika maandalizi ya Uislamu kuipiga sheria ya Jumapili.

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.

Fa’ita’iga: o le upu “itula” e na o le tasi le tusi o le Feagaiga Tuai e maua ai, ma o lea tusi o le tusi a Tanielu. I le tusi a Tanielu, e lima taimi e ta’ua ai le “itula.”

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.

Na nyonso oyo akokwea te mpe akosambela te, na ngonga yango moko akobwakama na katikati ya litumbu ya mótɔ oyo ezali kopela makasi. … Sikawa, soki bozali pene, ete na ntango nyonso bokoyoka lokito ya kelelo, flite, lindanda, sakabute, nzembo ya bibɛtɛlo, mpe dulcimer, mpe lolenge nyonso ya miziki, bokwea mpe bosambela ekeko oyo nasali; malamu: kasi soki bosambeli te, na ngonga yango moko bokobwakama na katikati ya litumbu ya mótɔ oyo ezali kopela makasi; mpe Nzambe nini yango oyo akobikisa bino na mabɔkɔ na ngai? Daniel 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.

বারতহৌ साहेबा ডানিয়েলের তৃতীয় অধ্যায়কে, এবং সেই কারণে “সেই একই ক্ষণ”-কেও, বারবার রবিবার-আইনের প্রতি প্রয়োগ করেন। ডানিয়েলের চতুর্থ অধ্যায়ে, নেবূখদ্‌নেজ্‌সরের উপরে আসন্ন বিচার ব্যাখ্যা করার সংগ্রামে ডানিয়েল “এক ক্ষণ” পর্যন্ত বিমূঢ় হয়ে থাকেন।

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.

Kagyat si Daniel, nga ginganlan man Belteshazzar, nahitingala sulod sa usa ka takna, ug ang iyang mga hunahuna nakasamok kaniya. Ang hari misulti ug miingon, Belteshazzar, ayaw itugot nga ang damgo, o ang paghubad niana, makasamok kanimo. Si Belteshazzar mitubag ug miingon, Ginoo ko, hinaut unta nga ang damgo maadto kanila nga nagadumot kanimo, ug ang paghubad niana maadto sa imong mga kaaway. 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.

ਡਾਨੀਏਲ “ਇੱਕ ਘੰਟੇ” ਲਈ ਹੈਰਾਨ ਰਹਿੰਦਾ ਹੈ ਜਦੋਂ ਉਹ ਇਹ ਸਮਝਣ ਦੀ ਕੋਸ਼ਿਸ਼ ਕਰਦਾ ਹੈ ਕਿ ਨੇਬੂਕਦਨੇੱਸਰ ਨੂੰ ਉਸ ਉੱਤੇ ਆਉਣ ਵਾਲੇ ਨਿਆਂ ਦੀ ਸੁਚਨਾ ਕਿਵੇਂ ਦੇਵੇ। ਡਾਨੀਏਲ ਪਹਿਲੇ ਦੂਤ ਦੇ ਉਸ ਸੰਦੇਸ਼ਵਾਹਕ ਦੀ ਨੁਮਾਇੰਦਗੀ ਕਰ ਰਿਹਾ ਹੈ ਜੋ ਘੋਸ਼ਣਾ ਕਰਦਾ ਹੈ ਕਿ ਨਿਆਂ ਦੀ “ਘੜੀ” ਆ ਪਹੁੰਚੀ ਹੈ। ਉਸ ਦੀ ਭਵਿੱਖਬਾਣੀ ਨੇਬੂਕਦਨੇੱਸਰ ਨੂੰ ਦਿੱਤੀ ਜਾਂਦੀ ਹੈ, ਅਤੇ ਇੱਕ ਸਾਲ ਬਾਅਦ ਬਾਬਲ ਉੱਤੇ ਆਉਣ ਵਾਲਾ ਨਿਆਂ ਨੇਬੂਕਦਨੇੱਸਰ ਉੱਤੇ ਲਿਆਇਆ ਜਾਂਦਾ ਹੈ।

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.

Saati iyo saa’addaas ayaa waxii lagu xukumay Nebukadnesar ku rumowday; oo dadka waa laga eryay, cawsna wuxuu u cunay sida dibiyada, jidhkiisuna wuxuu ku qoyay sayaxa samada, ilaa timihiisii u koreen sida baalasha gorgorrada, oo cidiyihiisiina sida haadadka qoolleyahooda. Daanyeel 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.

ડેનિયલ આવનાર રવિવારના કાયદાની ભવિષ્યવાણી કરે છે, અને જ્યારે તે આવશે, ત્યારે તે બાબેલોન ઉપરના ન્યાયની “ઘડી” છે. બન્ને “ઘડીઓ” રવિવારના કાયદાની ઓળખ આપે છે, જે મહાન ભૂકંપની ઘડી છે. નેબૂખદનેઝ્ઝર બાબેલોનની વાર્તાનો આલ્ફા છે અને બેલ્શજ્ઝર તેનો ઓમેગા છે, અને જે રાત્રે દિવાલ પર હાથનું લખાણ પ્રગટ થયું, એ જ રાત્રે બેલ્શજ્ઝર માર્યો ગયો.

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.

En cette même heure, les doigts d’une main d’homme apparurent, et ils écrivirent, vis-à-vis du chandelier, sur le plâtre de la muraille du palais royal ; et le roi vit l’extrémité de la main qui écrivait. Daniel 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.

“एकै घड़ी” भित्तामा लेख प्रकट हुनु भनेको त्यो समयको पहिचान हो, जब लिखित आइतबारको व्यवस्था आइतबारको व्यवस्थामै कलीसिया र राज्यको पृथक् अवस्थाको “भित्तो” भत्काउँछ; र त्यसपछि बाइबलको भविष्यवाणीको छैटौँ राज्यको रूपमा संयुक्त राज्य अमेरिकाजस्तै बाबेलोनको पनि अन्त्य भयो। छैटौँ राज्यको रूपमा, संयुक्त राज्य अमेरिका नै यशैया तेइसमा सत्तरी प्रतीकात्मक वर्षसम्म राज्य गर्ने शक्ति हो, जब टायरकी वेश्या बिर्सिएकी हुन्छ। यशैयाले संकेत गर्नुभएको राज्य वा राजा सत्तरी वर्षका दिनहरू हुन्, र बाइबलको भविष्यवाणीमा सत्तरी वर्षसम्म राज्य गरेको राज्य बाबेलोन थियो। बेलशज्जरको बाबेलोनको पतनले आइतबारको व्यवस्थामा संयुक्त राज्य अमेरिकाको पतनको प्रतीक प्रस्तुत गर्दछ, जहाँ भित्तामाथिको हस्तलेख प्रकाश १३ मा अजिङ्गरझैँ बोल्ने कार्यसँग मेल खान्छ।

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.

V Ufunuo kumi na nane hukumu juu ya Babeli huanza katika sheria ya Jumapili katika mstari wa nne, wakati sauti ya pili inatambulisha kwamba hukumu yake huja katika saa moja na pia katika siku moja.

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.

Ndzi twa rito rin’wana ri huma etilweni, ri ku: Humesani eka yena, n’wina vanhu va mina, leswaku mi nga vi vadyi va swidyoho swa yena, ni leswaku mi nga amukeli makhombo ya yena. Hikuva swidyoho swa yena swi fikelela etilweni, naswona Xikwembu xi tsundzuke ku homboloka ka yena. N’wi hakeleni hilaha na yena a va hakeleke hakona, mi tlhela mi n’wi nyika kambirhi hi mpimo wa mintirho ya yena: eka xinwelo lexi a xi tatiseke, mi n’wi tatisa kambirhi. Hi mpimo lowu a tikuriseke ha wona, ni ku hanya hi ku tiantswisa, n’wi nyikeni ku xaniseka ni gome hi mpimo wolowo: hikuva u vula embilwini ya yena a ku: Ndzi tshame tanihi hosi ya xisati, naswona a ndzi noni, naswona a ndzi nge pfuki ndzi vona gome. Hikokwalaho makhombo ya yena ma ta fika hi siku rin’we, rifu, ni ku rila, ni ndlala; naswona u ta hisiwa hi ndzilo hi ku helela: hikuva u ni matimba Hosi Xikwembu lexi n’wi avanyisaka. Kutani tihosi ta misava, leti endleke vugangu ni ku hanya hi ku tiantswisa na yena, ti ta n’wi rilela, ti n’wi vekela swililo, loko ti vona musi wa ku hisiwa ka yena, ti yime ekule hikwalaho ka ku chava ku xaniseka ka yena, ti ku: Yowee, yowee, muti lowukulu Babilona, muti wolowo wa matimba! hikuva ku avanyisiwa ka wena ku fike hi nkarhi wa awara yin’we. Nhlavutelo 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.

A bayyane yake cewa hukuncin da ke sauka a kan Babila a hankali yana farawa ne daga dokar Lahadi ta aya ta huɗu, sa’ad da ake kiran sauran garken Allah su fito daga Babila. Yahaya ya bayyana lokacin hukuncinta duka a matsayin “rana” da kuma “sa’a,” yana tabbatar da cewa alamomin lokaci ya kamata a fahimce su a ma’anar alama.

Passover was to be kept in the first month, and Passover aligns with the cross, which in turn aligns with the Sunday law.

La Pâque devait être observée au premier mois, et la Pâque correspond à la croix, laquelle, à son tour, correspond à la loi du dimanche.

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.

ANdriamanitra niteny tamin’i Mosesy sy Arona tany amin’ny tany Egypta ka nanao hoe: Ity volana ity no ho fiandohan’ny volana ho anareo; dia izy no ho volana voalohany amin’ny taona ho anareo. Mitenena amin’ny fiangonan’Israely rehetra hoe: Amin’ny andro fahafolo amin’ity volana ity dia samy haka zanak’ondry ho azy avy ny olona rehetra, araka ny ankohonan-drainy, dia zanak’ondry iray ho an’ny isan-trano; ary raha vitsy loatra ny ao amin’ny ankohonana ka tsy ampy ho an’ny zanak’ondry, dia izy sy ny namany akaiky indrindra amin’ny tranony no hiaraka haka azy, araka ny isan’ny olona; samy araka izay fihinany avy no hanisanareo ny amin’ilay zanak’ondry. Ny zanak’ondrinareo dia tsy maintsy tsy misy kilema, lahy iray taona; avy amin’ny ondry na avy amin’ny osy no hakareo azy; ary hotehirizinareo izany mandra-pahatongan’ny andro fahefatra ambin’ny folo amin’izany volana izany; dia hovonoin’ny fiangonan’Israely manontolo amin’ny hariva izany. Eksodosy 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.

फसह पिन्तेकुस्ती ऋतुको आरम्भ थियो, र यसकारण यसले पिन्तेकुस्तलाई प्रतीकात्मक रूपमा जनाउँछ, जुन फेरि आइतवारको व्यवस्थासँग मेल खान्छ। पवित्र तम्बू पहिलो महिनाको पहिलो दिनमा खडा गरियो, यसरी यसले आइतवारको व्यवस्थाको समयमा झण्डाका रूपमा विजयी कलीसियाको उठाइने कार्यलाई प्रतीकात्मक रूपमा जनाउँछ। दोस्रो हायको “घण्टा,” “दिन,” “महिना,” र “वर्ष” ले आइतवारको व्यवस्थालाई नै पहिचान गराइरहेका छन्, र प्रसङ्ग अनुकूल हुँदा, पङ्क्तिमाथि पङ्क्ति, समयका ती प्रत्येक अभिव्यक्तिहरू आइतवारको व्यवस्थासँग मेल खान्छन्। आइतवारको व्यवस्थाको समयमा, पोपसत्तात्मक सतावटको दोस्रो अवधि आरम्भ हुन्छ; पहिलो अवधि 1,260 वर्षको थियो, जसले त्यस कालका शहीदहरूलाई पाँचौँ मोहोरमा “कति समयसम्म” भन्ने प्रश्नसहित प्रभुलाई पुकार्न लगायो, जबसम्म पोपसत्तात्मक शक्तिमाथि न्याय नहुने थियो। पोपसत्तात्मक रक्तपातको दोस्रो चरणमा, येशूले आफ्ना जनहरूलाई सतावट भोग्दा उनीहरूले के भन्ने भन्ने विषयमा चिन्ता गर्नुपर्ने छैन भनी सूचित गर्नुभएको छ।

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.

Lakini watakapowaongoza na kuwapeleka ili msalitiwe, msitangulie kufikiri mtakayosema, wala msitafakari mapema; bali lo lote mtakalopewa katika saa ile, lisemeni hilo; kwa maana si ninyi msemao, bali ni Roho Mtakatifu. Marko 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.

Ɔhaw a edi 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 gyaee mframa baanan a wɔasiesie wɔn ama dɔnhwerew, da, ɔsram, ne afe no, sɛ wokunkum nnipa mu nkyem abiɛsa mu baako no. Ayayade bere no gyina hɔ ma aboa no honi no siw bere a ɛrekɔ so wɔ United States no. Saa bere no ne nnansa dunum a egyina hɔ wɔ Leviticus aduonu mmiɛnsa mu fi ntorobɛntohyɛn afahyɛ no so de kosi Pentecost. Aboa no honi no nhyehyɛe bere no fi 9/11 de kosi Sunday mmara no, nanso anadwo mfinimfini sufrɛ nkrasɛm no mpaebɔ 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.

Le commencement et l’achèvement du scellement sont aussi l’alpha et l’oméga de la formation de l’image de la bête. Une classe forme un caractère en vue du sceau de Dieu; l’autre forme une image de la bête. Cette période aux États-Unis correspond à la même période dans le monde, laquelle commence à la loi du dimanche. Le « mois » est un symbole du tourment qui contraint à l’établissement de l’image; ainsi, le mois à la loi du dimanche, tel qu’il est représenté par le verset quinze d’Apocalypse neuf, représente aussi le tourment islamique durant l’établissement de l’image de la bête dans le monde.

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.

Tunatna matumizi mengine ya kinabii yanayoonyesha jinsi unabii wa ole ya pili, na saa yake, siku, mwezi, na mwaka wake, vinavyowakilisha sheria ya Jumapili na kuachiwa huru kwa Uislamu kuipiga Marekani, lakini imetupasa kuendelea hadi kwenye hoja nyingine.

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.

Au cours de la période récente, durant les six derniers mois environ, j’ai insisté sur le fait que l’islam des trois malheurs est lié prophétiquement aux trois anges. Depuis la prédiction des derniers jours de Jacob, selon laquelle Juda est la « vigne » attachée à l’« âne », jusqu’au Christ détachant l’âne en prévision de Son entrée triomphale, ainsi que selon d’autres lignes de pensée, l’islam du premier et du second malheur représente le message prophétique qui a donné puissance aux messages du premier et du second ange, et l’islam du troisième malheur représente le message prophétique du troisième ange.

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.

最近，有人提到 A. T. Jones 所著一书中的一章；该章从另一种进路指出了同一事实。Jones 运用《启示录》的语法与结构，表明末后三枝祸号与三位天使的信息根本不可能彼此分离。他所强调的是：第一位天使不能与第二位分开，而第三位也不能与前两位分开。Jones 的论述重点在于这三位天使；当他论证三位天使之间那不可分割的关系时，他也借着完全相同的逻辑证明了：《启示录》第九章的号筒，同样不能与《启示录》第十四章的三位天使分离。我们将以 Jones 的这一章结束本文。

CHAPTER XI. THE THIRD ANGEL'S MESSAGE

BANGO XI. UJUMBE WA MALAIKA WA TATU

“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.

«Сегодня на этот важный вопрос: “Что нам делать?” — можно с уверенностью дать ответ на основании Семи труб и положения великих народов нашего времени; ибо ответ даётся словом Божиим именно на этом основании. »

“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.

“Me do ta sigil se, tris Las Trumpeta bilong dispela Seven Trumpets, ol i pas wantaim tru long Three Woes na i no inap long bruk. Long namel stret bilong dispela Seven Trumpets—bihain long pinis bilong Fourth Trumpet, na bipo long stat bilong Fifth Trumpet—i gat tok i stap olsem: ‘Na mi lukim, na harim wanpela ensel i flai long namel bilong heven, na i tok strong long bikpela nek, Sori, sori, sori, long ol manmeri i stap long graun, long as bilong ol narapela nek bilong trumpet bilong ol tripela ensel we ol i no winim taim yet long winim.’ Revelation 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.

“Yokuba ooYeha abaThathu badityaniswe ngokungenakwahlulwa nabathathu bokugqibela beeXilongo ezisixhenxe, omnye nomnye ngalinye, kubekwa ngaphaya kwayo yonke intandabuzo yinyaniso yokuba, xa ukuvuthela kweNgelosi yesiHlanu kuphelile, kubhaliwe kwathiwa: ‘Lidlulile ilishwa elinye; yaye, khangelani, kuseza amanye amabini amashwa emva kwalo.’ ISityhilelo 9:12. Kanti ke xa ixilongo lesiThandathu liphelile, kubhaliwe kwathiwa: ‘Lidlulile ilishwa lesibini; yaye, khangelani, isiza kamsinya ilishwa lesithathu. Yaza yavuthela ingelosi yesixhenxe.’ ISityhilelo 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.

« Or, inséparablement lié à cet ange qui proclame la venue des trois malheurs, lesquels sont inséparablement liés aux trois dernières des sept trompettes, se trouve le “troisième ange” d’Apocalypse 14. »

“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.

«Որպեսզի դա ևս դիտվի իբրև անվիճելիորեն հաստատ, սկսենք Հայտնություն 14-ի Երրորդ Հրեշտակի Լուրից և հետագծենք նրա անմիջական կապերը՝ հետընթաց մինչև դրանց սկիզբը»։

“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.’

“Motsi oa pele tlalehong mabapi le ‘Lengeloi la Boraro’ ke ana: ‘Mme lengeloi la boraro la ba sala morao.’ Tšenolo 14:9. Sena se bontša hore ba bang ba ile ba etella pele, bao Lengeloi la Boraro ‘le ileng la ba sala morao.’”

“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.’

«Alors, prenez le verset précédent : “Et un autre ange suivit.” Cela montre qu’un ange a aussi précédé celui-ci, lequel, lorsque celui-ci le suit, en fait “un autre”.»

“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.’

«Тепер повернімося до шостого вірша: “І я побачив іншого Ангола”. Це також засвідчує, що перед тим уже з’явився ангел, через що цей, коли він летить серед неба, є “іншим”.»

“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.’

“En remontant plus loin dans le livre de l’Apocalypse, nous ne trouvons aucun ange, si ce n’est l’ange de la Septième Trompette, jusqu’à ce que nous arrivions au premier verset du chapitre dix ; et là nous lisons : ‘Et je vis un autre ange puissant.’ Cette expression, comme précédemment, atteste que, avant celui-ci, il y a un ange, ce qui, lorsque celui-ci paraît, fait qu’il est désigné comme ‘un autre’.”

“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.’

«Појдувајќи уште понатаму наназад, не наоѓаме ангели, освен ангелите на Шестата и Петтата Труба, сѐ додека не стигнеме до последниот стих од осмата глава; и таму стигнуваме до првобитното, зашто читаме: „И видов, и чув еден ангел“ — не „друг ангел“, туку, првично, „еден ангел“.»

“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:

« Ainsi, à partir d’Apocalypse 8:13, il y a une série ininterrompue d’anges reliés par le mot “un autre”, et cela se poursuit sans interruption jusqu’au Troisième Ange d’Apocalypse 14, avec son message. Ainsi : »

“‘I beheld, and heard an angel." Revelation 8:13.

« Je regardai, et j’entendis un ange. » Apocalypse 8:13.

“‘And I saw another mighty angel.’ Revelation 10:1.

« Et je vis un autre ange puissant. » Apocalypse 10:1.

“‘And I saw another angel.’ Revelation 14:6.

«ចំពោះខ្ញុំ ខ្ញុំបានឃើញទេវតាម្នាក់ទៀត»។ វិវរណៈ 14:6។

“‘And there followed another angel.’ Verse 8.

“‘Et un autre ange suivit.’ Verset 8.”

“‘And the third angel followed them.’ Verse 9.

« Et le troisième ange les suivit. » Verset 9.

“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:

«Возможно, следующая простая схема поможет ясно показать связь между ангелом, возвещающим Три горя последних трёх из Семи труб, и вестью Третьего ангела из Откровения 14:»

“1st Trumpet Revelation 8:7

«Первая труба Откровение 8:7»

“2nd Trumpet Revelation 8:8

«La 2e Trompette — Apocalypse 8:8»

“3rd Trumpet Revelation 8:10

« Troisième Trompette Apocalypse 8:10 »

“4th Trumpet Revelation 8:12 ‘An angel’—Woe, woe, woe. Revelation 8:13.

«La 4e Trompette — Apocalypse 8:12 : “Un ange” — Malheur, malheur, malheur. Apocalypse 8:13.»

“5th Trumpet Revelation 9:1–11/ First Woe

« La 5e Trompette — Apocalypse 9:1–11 / Premier malheur »

“6th Trumpet Revelation 9:13 to 11:13 Second Woe ‘Another mighty angel.’ Revelation 10:1

“Sixième trompette Apocalypse 9:13 à 11:13 Deuxième malheur « Un autre ange puissant. » Apocalypse 10:1”

“7th Trumpet Revelation 11:13–19 Third Woe ‘Another angel. Revelation 14:6

«Забури 7-ум, Ваҳй 11:13–19, Войи сеюм: “Фариштаи дигар”. Ваҳй 14:6»

“‘There followed another.’ Revelation 14:6

«S’en suivit un autre.» Apocalypse 14:6

“‘The third angel followed them.’ Revelation 14:9.

“‘Malaika wa tatu akawafuata.’ Ufunuo 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.

«Связь всего этого теперь может быть более полно увидена через рассмотрение того, чем в действительности является сама по себе Весть третьего ангела: по самому своему выражению слова „третий ангел“ ясно указывают на третьего в ряду трёх ангелов. Как уже было показано, этот ряд из трёх ангелов, каждый из которых несёт весть, находится в четырнадцатой главе Откровения, стихи 6–12. Вести этих трёх ангелов сливаются и достигают своей кульминации в третьей, которая не перестаёт звучать до тех пор, пока жатва земли не созреет и не будет приготовлена к пришествию Господа, чтобы Ему пожать её.»

“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.’

«پیام فرشتهٔ سوم» خود، چنان‌که در سخنان فرشتهٔ سوم اعلام شده است، بدین قرار است: «و فرشتهٔ سوم از پی ایشان آمد و به آواز بلند گفت: اگر کسی وحش و صورت او را پرستش کند و نشان او را بر پیشانی خود یا بر دست خود پذیرد، او نیز از شراب غضب خدا خواهد نوشید، آن شرابی که بی‌آمیختگی در جام خشم او ریخته شده است؛ و در حضور فرشتگان مقدّس و در حضور برّه، به آتش و گوگرد عذاب خواهد یافت. و دود عذاب ایشان تا ابدالآباد بالا می‌رود؛ و آنان که وحش و صورت او را می‌پرستند و هر که نشان نام او را می‌پذیرد، نه روز آرامی دارند و نه شب. این است صبر مقدّسان؛ اینان‌اند که احکام خدا و ایمان عیسی را نگاه می‌دارند.»

“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.

“这就是第三位天使的信息，就其本身而论，是与前两位分开的。然而，事实上，它不能被看作是孤立的；也不能被置于一旁，仿佛它本身就是一则单独、分别向世界发出的信息；因为关于它最起首的话乃是：‘第三位天使接着他们而来。’因此，借着这信息本身最初的话，我们所被引到的，不仅是那一位，乃是那先于它的两位。而那被译作‘接着’的希腊字，其意义并不是分开地跟随，也不只是单纯地跟随，乃是‘随着而行’，如同士兵跟随他们的元帅，或仆人跟随他们的主人；因此，就是‘在一件事上跟随某人；任凭自己被某人引导。’当这字用于事物时，它的意思乃是作为结果而随之而来；乃是跟随而来，‘作为先前已经发生之事的结果。’因此，就人而言，第三位天使是随着那先于它的两位而来的；而就其信息作为一件事而言，它乃是作为那先前之事的结果，或后果，而随之而来的。”

“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.

“Lakini kuhusu yule wa Pili pia imeandikwa: ‘Kisha akafuata malaika mwingine.’ Kama ilivyo kwa Malaika wa Tatu anayemfuata wa Pili, ndivyo ilivyo kwa Malaika wa Pili anayemfuata wa Kwanza. Naye kuhusu yule wa Kwanza imeandikwa: ‘Nami nikamwona malaika mwingine akiruka,’ n.k. Huyu ndiye wa kwanza katika mfululizo huu wa watatu. Mwingine humfuata; naye Malaika wa Tatu huwafuata. Kuna mfululizo katika mpangilio wa kuinuka kwao; lakini, hao watatu wanapokuwa wameinuka kwa mfululizo, ndipo huendelea pamoja kama mmoja. Wa Kwanza hutangaza ujumbe wake; wa Pili humfuata na kuungana na wa Kwanza; wa Tatu huwafuata, naye huungana nao; hivyo basi, hao watatu wanapounganishwa, na kuendelea pamoja katika nguvu yao ya umoja, huunda ujumbe mkuu wenye sauti kuu wa namna tatu. Vyote vinahitajika ili kuufanya Ujumbe wa Malaika wa Tatu kuwa mkamilifu; wala Ujumbe wa Malaika wa Tatu hauwezi kutolewa kwa kweli pasipo kutolewa kwa yote.”

“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.’

«پس، پیامِ سه‌گانه در بخش‌های respective آن چیست؟—اینک نخستین آن: “و فرشته‌ای دیگر را دیدم که در میان آسمان پرواز می‌کرد، و انجیلِ جاودانی را داشت تا آن را به ساکنان زمین، و به هر امت و قبیله و زبان و قوم بشارت دهد، و به آواز بلند می‌گفت: از خدا بترسید و او را جلال دهید؛ زیرا ساعتِ داوریِ او فرارسیده است؛ و او را که آسمان و زمین و دریا و چشمه‌سارهای آب را آفرید، پرستش کنید.”»

“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.’

«Voici le second : “Et un autre ange suivit, disant : Babylone est tombée, elle est tombée, cette grande ville, parce qu’elle a fait boire à toutes les nations du vin de la colère de sa fornication.”»

“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.’

« Et voici le Troisième : “Et le Troisième Ange les suivit, disant d’une voix forte : Si quelqu’un adore la bête et son image, et reçoit sa marque sur son front ou sur sa main, celui-là boira, lui aussi, du vin de la colère de Dieu, versé sans mélange dans la coupe de son indignation ; et il sera tourmenté dans le feu et le soufre en présence des saints anges et en présence de l’Agneau. Et la fumée de leur tourment monte aux siècles des siècles ; et ils n’ont de repos ni jour ni nuit, ceux qui adorent la Bête et son Image, et quiconque reçoit la marque de son nom. Voici la persévérance des saints : voici ceux qui gardent les commandements de Dieu et la foi de Jésus.” »

“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.

«شاید با نگاهی به عبارت هر یک از این پیام‌ها روشن گردد که در واژهٔ یونانیِ ترجمه‌شده به «پیروی کرد»، این اندیشه نهفته است که معنای آن «در پی آمدن به‌عنوان نتیجه» است. فرشتهٔ اوّل، انجیل جاودانی را دارد تا آن را به هر مخلوق موعظه کند، و همگان را فرامی‌خواند که از خدا بترسند و او را جلال دهند و او را پرستش کنند؛ زیرا ساعت داوری او فرا رسیده است. ردّ این پیام، وضعیتی را پدید می‌آورد که، به‌عنوان نتیجهٔ چنین ردّی، در سخنان فرشتهٔ دوّم ـ که در پی آن می‌آید ـ توصیف شده است. و به سبب ردّ پیام اوّل؛ و به سبب پیامدهای آن ردّ، چنان‌که در پیام دوّم اعلام شده است؛ وضعیتی پدید می‌آید که، به‌عنوان نتیجه‌ای دیگر، اقتضا می‌کند که فرشتهٔ سوّم در پی آن دو بیاید و با آواز بلند، هشدار هولناک خود را بر ضدّ شرارت‌های سهمگینی اعلام کند که به‌عنوان پیامد دوگانهٔ ردّ پیام اوّل پدید آمده‌اند.»

“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.’

“और यह कि तीसरे स्वर्गदूत का स्वर और कार्य पहले के साथ मिल जाता है, उसके समापन के शब्दों से स्पष्ट है: ‘यहाँ वे हैं जो परमेश्वर की आज्ञाओं को मानते हैं, और यीशु के विश्वास को रखते हैं;’ क्योंकि यही सदा से अनन्त सुसमाचार के प्रचार का उद्देश्य रहा है। यही परमेश्वर का भय मानने और उसे महिमा देने, तथा ‘उसकी उपासना करने का सार है, जिसने आकाश, और पृथ्वी, और समुद्र, और जल के सोतों को बनाया।’ परमेश्वर की आज्ञाओं का पालन और यीशु का विश्वास ही एकमात्र ऐसी वस्तु है जो किसी भी प्राणी को उसके न्याय के उस समय में स्थिर खड़ा रहने योग्य बना सकेगी, जिसके विषय में पहला स्वर्गदूत घोषणा करता है कि ‘आ पहुँचा है।’”

“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.

«Со следните зборови по завршетокот на Третиот ангел се вели: „И чув глас од небото како ми вели: Пиши: Блажени се мртвите, кои умираат во Господа отсега“ — од ова време натаму. Откровение 14:13. А веднаш по ова следат зборовите: „И погледнав, и ете, бел облак, и на облакот седеше некој сличен на Синот Човечки, со златен венец на главата Своја и во раката Своја остар срп. И друг ангел излезе од храмот, викајќи со силен глас кон Оној што седеше на облакот: Пушти го српот Свој и жнеј, зашто дојде часот да се жнее; бидејќи жетвата на земјата е созреана. И Оној што седеше на облакот го пушти српот Свој на земјата; и земјата беше пожнеана.“ Откровение 14:14–16. А „жетвата е крајот на светот.“ Матеј 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.

« Encore : le Troisième Ange avertit particulièrement tous les hommes contre l’adoration de la bête et de son image, quelles qu’elles puissent être ; et, d’après Apocalypse 19:11–21, nous constatons que la bête et son image sont « vivantes » lorsque le Seigneur vient sur les nuées du ciel, et qu’elles sont « toutes deux » détruites par l’éclat de son avènement. »

“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.

Ces faits montrent que le message du troisième ange est un message puissant, triple, proclamé d’une voix forte, qui va vers toute nation, toute tribu, toute langue et tout peuple, juste avant la seconde venue du Seigneur; et qui mène à maturité la moisson de la terre, et prépare un peuple disposé pour le Seigneur, tout comme le message de Jean-Baptiste prépara la voie pour la première venue du Seigneur. Ainsi, c’est le dernier, l’ultime, message de Dieu au monde.

“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.

“Et maintenant, ayant ainsi une compréhension de ce qu’est en elle-même le Message du Troisième Ange, le rapport de ce message avec les grandes nations d’aujourd’hui peut être mieux discerné par un examen du Temps du Message du Troisième Ange.” A. T. Jones, The Great Nations of Today, 114.