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.

Uqhotyosisi White izihlandlo ezininzi ubhekisa ekubeni isiqendu esiku-Isaya uYesu asifunda kwindlu yesikhungu yaseNazarete asizange sivakalise umsebenzi waKhe kuphela, koko sasifuzisela nowethu umsebenzi. Ukuzaliseka okugqibeleleyo kwaloo msebenzi uthanjisiweyo kufezekiswa ngabo benza umqondiso wabali ikhulu elinamashumi amane anesine amawaka.

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.

Տէր Աստուծոյ Հոգին ինծի վրայ է. որովհետեւ Տէրը օծեց զիս, որպէսզի հեզերուն աւետիս քարոզեմ. ղրկեց զիս՝ սրտաբեկները կապելու, գերիներուն ազատութիւն հռչակելու, եւ կապուածներուն՝ բանտի բացուիլը. հռչակելու Տիրոջ ընդունելի տարին, եւ մեր Աստուծոյ վրէժխնդրութեան օրը. մխիթարելու բոլոր սգաւորները. Սիոնի մէջ սգաւորներուն սահմանելու, անոնց մոխիրի տեղ գեղեցկութիւն տալու, սուգի տեղ՝ ուրախութեան իւղ, տրտմութեան հոգիին տեղ՝ գովութեան պատմուճան. որպէսզի կոչուին արդարութեան ծառեր, Տիրոջ տնկուածքը, որպէսզի ան փառաւորուի։ Եւ անոնք պիտի շինեն հինաւուրց աւերակները, պիտի կանգնեցնեն նախկին ամայութիւնները, եւ պիտի նորոգեն աւերակ քաղաքները՝ շատ սերունդներու ամայութիւնները։ Եւ օտարները պիտի կանգնին ու ձեր հօտերը արածեցնեն, եւ օտարազգիի որդիները պիտի ըլլան ձեր հերկողները եւ ձեր այգեգործները։ Բայց դուք պիտի կոչուիք Տիրոջ Քահանաներ. մարդիկ ձեզ պիտի կոչեն մեր Աստուծոյ Սպասաւորներ. դուք պիտի ուտէք հեթանոսներուն հարստութիւնը, եւ անոնց փառքով պիտի պարծենաք։ Ձեր ամօթին փոխարէն կրկնապատիկ պիտի ունենաք, եւ խայտառակութեան փոխարէն անոնք պիտի ուրախանան իրենց բաժինով. ուստի իրենց երկրին մէջ կրկնապատիկ պիտի ժառանգեն. յաւիտենական ուրախութիւն պիտի ըլլայ անոնց։ Եսայիա 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.”

អត្ថបទមុន យើងបានចាប់ផ្តើមកំណត់អត្តសញ្ញាណ «ម៉ោង ខែ ថ្ងៃ និងឆ្នាំ» ដែលបង្កើតឡើងជាព្រះបន្ទូលទំនាយអំពីរយៈពេលបីរយកៅសិបមួយឆ្នាំ និងដប់ប្រាំថ្ងៃ។ ពេលវេលាមិនមានទៀតឡើយ ដូច្នេះ ការបញ្ជាក់ពេលវេលាទាំងបួននេះត្រូវយកទៅអនុវត្តជានិមិត្តរូបនៅគ្រាចុងក្រោយ នៅពេលដែលលក្ខណៈទំនាយនៃវេទនាទីមួយ និងវេទនាទីពីរ ត្រូវបានធ្វើម្តងទៀតនៅក្នុងវេទនាទីបី។ «ឆ្នាំ» គឺជា «ឆ្នាំដែលព្រះអម្ចាស់ទទួលយក» ហើយវាក៏ជា «ថ្ងៃនៃការសងសឹករបស់ព្រះនៃយើង» ផងដែរ។

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

“Umunsi,” ni “umunsi w’akaga,” umunsi wo guhora no kwihora, nk’uko Mose yabivuze.

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.

Hlatswadi ndi mbilu ya mina, ni ku tlheriseriwa; nenge wa vona wu ta sepeleka hi nkarhi lowu wu faneleke; hikuva siku ra khombo ra vona ri kusuhi, naswona swilo leswi nga ta va wela swi hatlisa ku fika. Deuteronoma 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.

នៅក្នុងព្រះគម្ពីរអេសាយ វាជា «ឆ្នាំដែលគាប់ព្រះហឫទ័យ» និង «ថ្ងៃនៃការសងសឹក» ហើយថ្ងៃនៃការសងសឹកនោះ គឺជា «ថ្ងៃនៃសេចក្តីវិនាស» របស់ម៉ូសេ ជាទីដែលជើងរបស់ឡៅឌីសេរអិលរអិល នៅពេលដែលពួកគេទទួលការសងតប និងការសងសឹក។ ម៉ោងនៃការរញ្ជួយផែនដីដ៏ធំ ថ្ងៃនៃសេចក្តីវិនាស ឆ្នាំដែលគាប់ព្រះហឫទ័យ និងខែទីមួយ សុទ្ធតែស្របគ្នាជាមួយច្បាប់ថ្ងៃអាទិត្យ។ ពាក្យ «ខែ» នៅក្នុងយ៉ូអែល គឺជាពាក្យដែលបានបន្ថែម ប៉ុន្តែពាក្យដែលបានបន្ថែមនោះគឺត្រឹមត្រូវ។ អ្នកបកប្រែបានបន្ថែមពាក្យ «ខែ» ដោយស្របតាមសេចក្តីពិតដែលថា ភ្លៀងចុងក្រោយបានមកក្នុងខែទីមួយ។

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.

Nay vui mừng, hỡi con cái Si-ôn, và hãy hớn hở trong Giê-hô-va Đức Chúa Trời các ngươi; vì Ngài đã ban cho các ngươi mưa đầu mùa cách vừa phải, và Ngài sẽ khiến mưa sa xuống cho các ngươi, tức là mưa đầu mùa và mưa cuối mùa, trong tháng thứ nhất. Giô-ên 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.

Az „month” szó értelmező betoldás, nem része az eredeti ihletett szövegnek. A héber egyszerűen azt mondja, hogy az esők „az elsőben” vagy „mint kezdetben” jönnek el — vagyis Isten helyreállítja az esőket a számukra rendelt időben, éppen úgy, mint a korábbi időkben. White testvérnő ismételten azonosítja az 1840-től 1844-ig tartó millerita mozgalmat a pünkösddel, hogy leírja az utolsó esőt az utolsó napokban. Az utolsó eső „mint kezdetben” jön el, ami pünkösd volt, amelyet White testvérnő ismételten a vasárnaptörvénnyel azonosít.

“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.

“Ị maa-ozi ahụ nke jikọtara ọnụ n’ikwusa ozi nke mmụọ-ozi nke atọ ga-eji ebube ya mee ka ụwa dum nwee ìhè. A na-ebu amụma ebe a banyere ọrụ ga-erute ụwa nile ma bụrụ nke ike ya na-adịtụbeghị mbụ. Mmegharị Advent nke afọ 1840–44 bụ ngosipụta dị ebube nke ike Chineke; e bugara ozi nke mmụọ-ozi mbụ n’ebe ọ bụla e nwere ọdụ ndị ozioma n’ụwa, ma n’ụfọdụ mba, e nwere oke mkpali n’ihe gbasara okpukpe nke a hụworo n’ala ọ bụla kemgbe Ndozigharị nke narị afọ nke iri na isii; ma ndị a ga-agabiga n’iru site n’ọrụ dị ike n’okpuru ịdọ aka ná ntị ikpeazụ nke mmụọ-ozi nke atọ.

“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.

“Igikorwa kizasa n’icy’Umunsi wa Pentekote. Nk’uko ‘imvura y’itangira’ yatanzwe, mu gusukwa kwa Mwuka Wera mu itangira ry’ubutumwa bwiza, kugira ngo imbuto y’agaciro imere, ni ko n’‘imvura y’imperuka’ izatangwa ku musozo wabwo kugira ngo isarura ryerere. ‘Ni bwo tuzamenya, nitugira umwete wo kumenya Uwiteka: kuza kwe guteguye nk’umuseke; kandi azatugeraho nk’imvura, nk’imvura y’imperuka n’iy’itangira ku isi.’ Hoseya 6:3. ‘Nuko rero nimwishime, mwa bana ba Siyoni mwe, munezererwe mu Uwiteka Imana yanyu: kuko yabahaye imvura y’itangira mu rugero rukwiriye, kandi azabamanurira imvura, imvura y’itangira n’imvura y’imperuka.’ Yoweli 2:23. ‘Mu minsi y’imperuka, ni ko Imana ivuga, nzasuka ku Mwuka Wanjye ku bantu bose.’ ‘Kandi uzambaza izina ry’Umwami wese azakizwa.’ Ibyakozwe 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.

“Puhpa chanchin ṭha hna thawh upat cu Pathian huham langhter nak ah a hramthawk tikah a langmi nak hnakin a tlawm deuh in a dih awk a si lo. Puhpa chanchin ṭha hramthawk tikih ruah hmasa bunhnak ah a tlingmi profet hnatuannak pawl cu a donghnak ih ruah neta ah zong an tling sal lai. Himi ahcun tirh Peter in a rak hmuhtonmi ‘hnemh rimnak caan’ pawl an um, ani cun hitin a ti: ‘Curuangah sir aw unla, leh kir sal aw un, nan sual pawl hlonh theih an si nakhnga, Bawipa hmaika ihsin hnemh rimnak caan a ra tikah; cun Amah cun Jesuh a thlah lai.’ Tirh 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.

Pedesetnica je bila „otvaranje” ili „početak” evanđeoskoga djela, a pozna kiša pri „svršetku” jest „završetak”. Prvo predstavlja posljednje. Prvi mjesec označava izlijevanje Duha Svetoga u vrijeme nedjeljnoga zakona.

“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. …

“ဤတွင်ရှိသော ကျွန်ုပ်တို့အနက် တစ်ဦးတစ်ယောက်မျှ မိမိတို့၏ အကျင့်စရိုက်၌ အစွန်းအကွက် သို့မဟုတ် အညစ်အကြေး တစ်စက်တစ်လေမျှ ကျန်ရှိနေသရွေ့ ဘုရားသခင်၏ တံဆိပ်ခတ်ခြင်းကို မည်သည့်အခါမျှ လက်ခံရရှိကြမည်မဟုတ်။ ကျွန်ုပ်တို့၏ အကျင့်စရိုက်အတွင်းရှိ ချို့ယွင်းချက်များကို ပြုပြင်ဖယ်ရှားရန်၊ စိတ်ဝိညာဉ်၏ ဗိမာန်တော်ကို အညစ်အကြေးအမျိုးမျိုးမှ သန့်စင်ရန်မှာ ကျွန်ုပ်တို့၏ တာဝန်ဖြစ်သည်။ ထို့နောက် ပင်တေကုတ္တေပွဲနေ့၌ အစောမိုးသည် တပည့်တော်များအပေါ် ကျရောက်ခဲ့သကဲ့သို့ နောက်မိုးသည်လည်း ကျွန်ုပ်တို့အပေါ် ကျရောက်လိမ့်မည်။ …”

“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.

“Ի՞նչ եք անում, եղբայրնե՛ր, պատրաստության այս մեծ գործում։ Նրանք, ովքեր միանում են աշխարհին, ընդունում են աշխարհիկ կաղապարը և պատրաստվում են գազանի դրոշմին։ Իսկ նրանք, ովքեր անվստահ են իրենց նկատմամբ, խոնարհվում են Աստծո առաջ և ճշմարտությանը հնազանդվելով մաքրում են իրենց անձերը, նրանք ընդունում են երկնային կաղապարը և պատրաստվում են Աստծո կնիքին իրենց ճակատների վրա։ Երբ հրամանագիրը հրապարակվի և դրոշմը դրոշմվի, նրանց բնավորությունը հավիտյան կմնա մաքուր և անբիծ”։ Վկայություններ, հատոր 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.

“Tháng” thứ nhất là luật Chủ nhật, “giờ” của cơn động đất lớn là luật Chủ nhật, “ngày” tai họa, báo ứng và báo thù là luật Chủ nhật, và “năm” được chấp nhận là luật Chủ nhật. Một trăm năm mươi năm của lời tiên tri về tai họa thứ nhất chấm dứt tại luật Chủ nhật, nơi ba trăm chín mươi mốt năm và mười lăm ngày bắt đầu.

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.

A hatodik angyalnak pedig, akinél a harsona volt, ezt mondta: Oldd el a négy angyalt, akik a nagy Eufrátesz folyónál vannak megkötözve. És eloldatott a négy angyal, akik készen álltak az órára, a napra, a hónapra és az esztendőre, hogy megöljék az emberek harmadrészét. Jelenések 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.

“Üyənəküdin yosun Ufrat mörün” dotor хүлэгдэж байсан “дөрвөн тэнгэрэлч” Ням гаргийн хуулийн цагт “суллагдана.” Тэд хоёр дахь гайгийн цаг, өдөр, сар, жилийг хүсэн хүний гуравны нэгийг алахаар эш үзүүлэгт ёсоор “бэлтгэгдсэн” байдаг. Ням гаргийн хуулийн үед Америкийн Нэгдсэн Улс Библийн эш үзүүлгийн зургаа дахь хаант улс болохын хувьд алагддаг бөгөөд Америкийн Нэгдсэн Улс нь Ням гаргийн хуулийн үед байгуулагддаг гурвалсан холбооны гуравны нэг мөн. Хоёр дахь гай нь гурав дахь гай дотор давтагддаг нь, яг л хоёр дахь тэнгэрэлч гурав дахь тэнгэрэлч дотор давтагддагтай адил юм.

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.

Այդ չորս հողմերը արձակվեցին 9/11-ին՝ նշանավորելով հարյուր քառասունչորս հազարի կնքման սկիզբը, և անմիջապես դրանից հետո սանձվեցին։ Երբ Եսայիա վաթսունմեկում ներկայացված սգավորները մխիթարվում են, նրանք մխիթարվում են Մխիթարիչի լիակատար հեղումով՝ Կիրակնօրյա օրենքի ժամանակ, որը նաև մեծ երկրաշարժի «ժամն» է։ Ընդունելի տարում սգացողները նույն այն անձինք են, որ սուգ են անում Եզեկիել իններորդ գլխում և ստանում են Աստծո կնիքը։ Հիսուսն Իր ծառայությունը սկսեց՝ վկայակոչելով Եսայիա վաթսունմեկը, և Քույր Ուայթը Նրա այդ հռչակումը համադրում է մեր գործի հետ։

“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.

«Քրիստոսը աշխարհին հայտարարեց Իր առաքելության մասին, երբ Նազարեթի ժողովարանում Եսայու մարգարեությունից կարդաց. «Տիրոջ Հոգին ինձ վրա է, որովհետև նա օծել է ինձ՝ աղքատներին Ավետարանը քարոզելու. ուղարկել է ինձ՝ բժշկելու սրտով կոտրվածներին, գերիներին ազատություն քարոզելու, և կույրերին՝ տեսողության վերականգնում, արձակելու խոցվածներին ազատության մեջ, քարոզելու Տիրոջ ընդունելի տարին»։ Ի՜նչ գործ էր դրված Նրա առաջ.—Քարոզել Տիրոջ ընդունելի տարին։ Այս ժամանակահատվածը ընդգրկում է դար դարերի հետևից, տարածվում է դարաշրջանից դարաշրջան, քանի դեռ շնորհի ժամանակը տևում է։ Աստված սպասում է՝ լսելու խնդրանքն ու դուռը թակելը, հետևում է՝ տեսնելու, թե մարդկությունը մոտենո՞ւմ է արդյոք Իրեն, Նրան, ով միայն կարող է մեզ օգնել։ Նա տենչում է ներել նրանց մեղքերը, ընդունել նրանց որպես Իր սեփականները։ Նա կընդունի ամեն մի փշրված ու ապաշխարող հոգու, որ գալիս է Իր մոտ, որովհետև հենց այս գործն անելու համար Աստված օծեց Իր միածին Որդուն»։

“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.

«Բայց ինչո՞ւ Քրիստոսը չավարտեց Եսայիայի մոտ արձանագրված խոսքը։ Ինչո՞ւ նա բաց թողեց «և մեր Աստծու վրեժխնդրության օրը» դարձվածքը։ Այս նախադասության վերջին մասը նույնքան ճշմարտություն էր, որքան առաջին մասը, և Քրիստոսը իր լռությամբ չուրացավ ճշմարտությունը՝ պահելով իր իսկ խոսքերի մի մասը, որ տրված էին իր ընտրյալ մարգարեին։ Սակայն այս վերջին դարձվածքն էր, որի վրա նրա ունկնդիրները հաճույքով էին կանգ առնում և որը նրանք հակված էին գործադրելու՝ դատաստան հայտարարելով բոլոր նրանց վրա, ովքեր իրենց կրոնական հավատքի չէին պատկանում։ Ժողովրդին ճշմարտության, արդարության և ներման խոսքեր տալու փոխարեն նրանք նրանց սովորեցրել էին, թե Աստված ատում է ամբողջ հեթանոս աշխարհը։ Աստծու հայրական բնավորությունը սխալ կերպով էր ներկայացվել և թաղվել մարդկային ավանդությունների տակ։ 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.’

Ujumbe wa watu wa Mungu katika kizazi hiki umeainishwa katika maneno ya uvuvio yanayoeleza kazi ya Masihi: “Roho ya Bwana MUNGU i juu yangu, kwa sababu BWANA amenitia mafuta kuwahubiri wanyenyekevu habari njema; amenituma kuwaganga waliovunjika moyo, kuwatangazia mateka uhuru wao, na kufunguliwa gereza wao waliofungwa; kutangaza mwaka wa BWANA uliokubaliwa, na siku ya kisasi cha Mungu wetu; kuwafariji wote wanaolia, kuwaagizia hao waombolezao katika Sayuni, kuwapa uzuri badala ya majivu, mafuta ya furaha badala ya maombolezo, vazi la sifa badala ya roho nzito; ili waitwe miti ya haki, iliyopandwa na BWANA, apate kutukuzwa.”

“‘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.

«Նրանք պիտի վերաշինեն հին ավերակները, պիտի կանգնեցնեն նախկին ամայությունները և պիտի նորոգեն ավերված քաղաքները՝ շատ սերունդների ամայությունները»։ Lake Union Herald, November 11, 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.

Նախքան մենք ավելի առաջ ընթանանք երրորդ վայի մեջ երկրորդ վայի կրկնության հարցում, պետք է մեզ հիշեցնենք, որ պատգամը պետք է հասկանալ՝ «տող առ տող» բերելով։ Սա ցույց է տալիս, որ ներշնչված խոսքում հիշված յուրաքանչյուր «ժամ», «օր», «ամիս» և «տարի», որ համապատասխանում է կիրակնօրյա օրենքի համատեքստին, պետք է նաև կիրառվի իսլամի պատրաստության նկատմամբ՝ հարվածելու կիրակնօրյա օրենքին։

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.

A matsayin misali: kalmar “hour” ana samunta ne kawai a cikin littafi guda ɗaya na Tsohon Alkawari, kuma wannan littafin shi ne littafin Daniyel. A cikin Daniyel, an ambaci “hour” sau biyar.

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.

A tko god ne padne ničice i ne pokloni se, u isti će čas biti bačen usred peći užarene ognjem. … Ako ste, dakle, spremni da se, u vrijeme kad začujete zvuk roga, frule, citre, sambuke, psaltira i gajda, i svakojake glazbe, bacite ničice i poklonite kipu koji sam načinio — dobro; ali ako se ne poklonite, u isti ćete čas biti bačeni usred peći užarene ognjem; i tko je taj Bog koji će vas izbaviti iz mojih ruku? 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.

Sestra Vajt više puta primenjuje treće poglavlje Danila, i stoga „u isti čas“, na zakon o nedelji. U četvrtom poglavlju Danila, Danilo je smeten „jedan čas“ dok se bori da objasni dolazeći sud nad Navuhodonosorom.

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.

Հետո Դանիելը, որի անունը Բաղտասար էր, մի ժամ ապշած մնաց, և նրա մտքերը նրան տագնապեցրին։ Թագավորը խոսեց ու ասաց. «Բաղտասար, թող երազը կամ նրա մեկնությունը քեզ չտագնապեցնի»։ Բաղտասարը պատասխանեց ու ասաց. «Տե՛ր իմ, թող այդ երազը լինի քեզ ատողների համար, և նրա մեկնությունը՝ քո թշնամիների համար»։ Դանիել 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.

Danijel ostaje zapanjen „jedan sat” dok nastoji razumjeti kako da obavijesti Nabukodonosora o njegovom nadolazećem sudu. Danijel predstavlja glasnika prvog anđela koji objavljuje da je došao „čas” suda. Njegovo proročanstvo dano je Nabukodonosoru, a godinu dana kasnije sud nad Babilonom izvršava se nad Nabukodonosorom.

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.

Awo tia koro no ara na wɔde asɛm no baa so wɔ Nebukadnesar so; na wɔpam no fii nnipa mu, na odii wura sɛ anantwi, na ɔsoro bosu fɔw ne nipadua so, kosii sɛ ne nwi nyinii te sɛ akraman ho ntakra, na ne mmoadabi te sɛ nnomaa mmerebɔ. 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.

ដានីយ៉ែលកំពុងទាយទុកជាមុនអំពីច្បាប់ថ្ងៃអាទិត្យដែលនឹងមកដល់ក្នុងពេលឆាប់ៗនេះ ហើយនៅពេលវាមកដល់ នោះគឺជា «ម៉ោង» នៃការជំនុំជម្រះលើបាប៊ីឡូន។ «ម៉ោង» ទាំងពីរនេះកំពុងសម្គាល់ទៅលើច្បាប់ថ្ងៃអាទិត្យ ដែលជាម៉ោងនៃការរញ្ជួយដីដ៏ធំ។ នេប៊ូក្នេសា គឺជាអាល់ហ្វា ហើយបេលសាសារ គឺជាអូមេហ្គា នៃរឿងរ៉ាវអំពីបាប៊ីឡូន ហើយបេលសាសារ ត្រូវបានសម្លាប់នៅក្នុងយប់នោះឯង ដែលការសរសេរដោយដៃបានលេចមកលើជញ្ជាំង។

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.

Sa të çast doliën gishta të një dore njeriu dhe shkruan përballë shandanit mbi suvanë e murit të pallatit të mbretit; dhe mbreti pa pjesën e dorës që shkruante. Danieli 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.

Istoga časa kada se natpis pojavio na zidu označava se trenutak kada pisani nedjeljni zakon ruši „zid” razdvajanja crkve i države u vrijeme nedjeljnog zakona, a tada je Babilon došao svome kraju, kao što i Sjedinjene Američke Države završavaju kao šesto kraljevstvo biblijskog proročanstva. Kao šesto kraljevstvo, Sjedinjene Američke Države jesu sila koja vlada sedamdeset simboličkih godina u Izaiji dvadeset i tri, kada je bludnica iz Tira zaboravljena. Kraljevstvo ili kralj na koje Izaija upućuje jesu dani od sedamdeset godina, a kraljevstvo koje je vladalo sedamdeset godina u biblijskom proročanstvu bilo je Babilon. Pad Baltazarova Babilona predočava pad Sjedinjenih Američkih Država, pri nedjeljnom zakonu, gdje se rukopis na zidu podudara s govorom kao zmaj iz Otkrivenja trinaest.

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.

U Otkrivenju osamnaest sud nad Babilonom počinje u nedeljnom zakonu u četvrtom stihu, kada drugi glas obznanjuje da njen sud dolazi u jedan čas, a takođe i u jedan dan.

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.

«Եվ ես երկնքից մի ուրիշ ձայն լսեցի, որ ասում էր. Դո՛ւրս եկեք նրանից, իմ ժողովուրդ, որպեսզի նրա մեղքերի մասնակից չլինեք, և որպեսզի նրա պատուհասներից չստանաք. որովհետև նրա մեղքերը հասել են մինչև երկինք, և Աստված հիշեց նրա անօրենությունները։ Հատուցե՛ք նրան այնպես, ինչպես նա հատուցեց ձեզ, և նրա գործերի համեմատ՝ կրկնապատի՛կ հատուցեք նրան. այն բաժակում, որով նա լցրեց, կրկնապատի՛կ լցրեք նրան։ Որքան նա իրեն փառավորեց և վայելքների մեջ ապրեց, նույնքան տվե՛ք նրան տանջանք և սուգ. որովհետև իր սրտում ասում է. “Ես թագուհի եմ նստած, այրի չեմ և սուգ երբեք չեմ տեսնի”։ Դրա համար նրա պատուհասները մեկ օրում պիտի գան՝ մահ, սուգ և սով, և նա ամբողջովին կրակով պիտի այրվի, որովհետև զորավոր է Տեր Աստվածը, որ դատում է նրան։ Եվ երկրի թագավորները, որոնք նրա հետ պոռնկություն գործեցին և վայելքների մեջ ապրեցին, պիտի ողբան նրա վրա և պիտի կոծեն նրան, երբ տեսնեն նրա այրման ծուխը, հեռվում կանգնած՝ նրա տանջանքի սարսափից, ասելով. “Վա՜յ, վա՜յ, մեծ քաղաք Բաբելոն, հզոր քաղաք, որովհետև մեկ ժամում եկավ քո դատաստանը”»։ Հայտնություն 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 ci gaba a kan Babila yana farawa ne da dokar Lahadi ta aya ta huɗu, sa’ad da ake kiran sauran garken Allah su fito daga Babila. Yahaya ya bayyana lokacin hukuncinta a matsayin duka “rana” da kuma “sa’a,” yana tabbatar da cewa alamu na lokaci ya kamata a fahimce su a ma’ana ta alama.

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

Pasaka je trebalo držati u prvom mjesecu, a Pasaka je u skladu s križem, koji je pak u skladu sa zakonom o nedjelji.

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.

Tada je Gospod govorio Mojsiju i Aronu u zemlji egipatskoj, govoreći: Ovaj mjesec neka vam bude početak mjesecâ; neka vam bude prvi mjesec u godini. Recite svoj zajednici Izraelovoj, govoreći: Desetoga dana ovoga mjeseca neka svaki uzme sebi janje, prema domu svojih otaca, janje za jedan dom. A ako je koje domaćinstvo premalo za janje, neka ga uzme on i njegov susjed, koji mu je najbliži kući, prema broju duša; prema tome koliko koji može pojesti, odredite broj za janje. Janje vaše neka bude bez mane, muško, od jedne godine; uzmite ga od ovaca ili od koza. I čuvajte ga do četrnaestoga dana istoga mjeseca; tada neka ga sav zbor zajednice Izraelove zakolje uvečer. Izlazak 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.

Pasaka je bila početak pentekostnog razdoblja, te stoga predstavlja tip Pentekosta, koji je pak usklađen sa zakonom o nedjelji. Šator od sastanka bio je podignut prvoga dana prvoga mjeseca, te tako predstavlja podizanje pobjedonosne crkve kao stijega pri zakonu o nedjelji. „Sat”, „dan”, „mjesec” i „godina” drugoga jao određuju zakon o nedjelji, i redak na redak svaki od tih vremenskih izraza usklađuje se sa zakonom o nedjelji kada se kontekst slaže. Pri zakonu o nedjelji započinje drugo razdoblje papinskog progonstva, pri čemu je prvo bilo 1.260 godina koje su dovele do toga da mučenici toga razdoblja vapiju Gospodu u petom pečatu pitanjem: „Dokle?”, sve dok papinska vlast ne bude osuđena. U drugom papinskom krvoproliću Isus je obavijestio svoj narod da ne treba brinuti što će govoriti kada budu progonjeni.

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.

Ali kada vas povedu i predadu, ne brinite unapred šta ćete govoriti, niti smišljajte unapred; nego šta vam bude dano u onaj čas, to govorite; jer ne govorite vi, nego Duh Sveti. 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.

Mu premero jao, manuš si biše mučeni sto i pedeset godina. Te godine počeše 27. jula 1299. i završiše se 27. jula 1449, kada četvero anđela pustiše četiri vjetra koja bijahu pripravljena za čas, dan, mjesec i godinu, da pobiju trećinu ljudi. Razdoblje mučenja predstavlja razdoblje uspostavljanja slike zvijeri u Sjedinjenim Državama. To razdoblje jesu petnaest dana prikazanih u Levitskom zakoniku dvadeset i tri, od Blagdana truba do Pedesetnice. Razdoblje oblikovanja slike zvijeri traje od 11. rujna do nedjeljnog zakona, ali razdoblje objavljivanja poruke ponoćnog pokliča jest fraktal oblikovanja slike zvijeri od 11. rujna do nedjeljnog zakona.

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.

Սրբագրման սկիզբն ու ավարտը նաև գազանի պատկերի ձևավորման ալֆան ու օմեգան են։ Մի դասը բնավորություն է ձևավորում Աստծո կնիքի համար, իսկ մյուսը՝ գազանի պատկերը։ Միացյալ Նահանգներում այդ ժամանակաշրջանը համընկնում է աշխարհում նույն այն ժամանակաշրջանի հետ, որ սկսվում է կիրակնօրյա օրենքից։ «Ամիսը» տանջանքի խորհրդանիշ է, որը հարկադրում է պատկերի հաստատումը, ուստի Հայտնություն 9-ի տասնհինգերորդ խոսքով ներկայացված՝ կիրակնօրյա օրենքի ժամանակ եղող ամիսը նաև ներկայացնում է աշխարհում գազանի պատկերի հաստատման ընթացքում իսլամական տանջանքը։

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.

Postoje i druge proročke primene toga kako proročanstvo o drugom teško, i njegov čas, dan, mesec i godina, predstavljaju nedeljni zakon i puštanje islama da udari na Sjedinjene Države, ali moramo preći na druge tačke.

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.

នៅក្នុងរយៈពេលថ្មីៗនេះ ប្រហែលជាក្នុងរយៈពេលប្រាំមួយខែចុងក្រោយនេះ ខ្ញុំបានសង្កត់ធ្ងន់ថា សាសនាឥស្លាមនៃវេទនាទាំងបី ត្រូវបានភ្ជាប់គ្នាខាងព្យាករណ៍ជាមួយទេវតាទាំងបី។ ចាប់ពីការព្យាករណ៍សម្រាប់ថ្ងៃចុងក្រោយរបស់យ៉ាកុប ដែលថា យូដា​ជា «វល្លិ» ដែលបានភ្ជាប់នឹង «លា» រហូតដល់ព្រះគ្រីស្ទទ្រង់ដោះលាចេញ មុនពេលទ្រង់យាងចូលដោយជ័យជម្នះ និងបន្ទាត់ផ្សេងៗទៀតនៃភស្តុតាង សាសនាឥស្លាមនៃវេទនាទីមួយ និងទីពីរ តំណាងឲ្យសារព្យាករណ៍ដែលបានផ្តល់អំណាចដល់សាររបស់ទេវតាទីមួយ និងទីពីរ ហើយសាសនាឥស្លាមនៃវេទនាទីបី តំណាងឲ្យសារព្យាករណ៍នៃទេវតាទីបី។

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.

Vakaribuni, igice cyo mu gitabo cyanditswe na A. T. Jones cyaravuzweho, kandi kigaragaza uko kuri nyako kumwe, ariko kinyuze mu buryo butandukanye. Jones akoresha ikibonezamvugo n’imiterere y’Ibyahishuwe kugira ngo yerekane uburyo bidashoboka gutandukanya impanda eshatu za nyuma z’imibabaro n’ubutumwa bw’abamarayika batatu. Ari gushimangira ko marayika wa mbere adashobora gutandukanywa n’uwa kabiri, kandi ko uwa gatatu na we adashobora gutandukanywa n’ababiri bamubanjirije. Icyibandwaho na Jones ni ku bamarayika batatu, kandi mu gihe yubaka urubanza rwe ku isano idatandukanywa y’abo bamarayika batatu, agaragaza, hakurikijwe ya mitekerereze nyine, ko n’impanda zo mu Byahishuwe 9 zidashobora gutandukanywa n’abamarayika batatu bo mu Byahishuwe 14. Tuzasozesha iyi ngingo icyo gice cya Jones.

CHAPTER XI. THE THIRD ANGEL'S MESSAGE

ԳԼՈՒԽ ԺԱ. ԵՐՐՈՐԴ ՀՐԵՇՏԱԿԻ ԼՈՒՐԸ

“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.

„ODGOVOR na to važno pitanje za današnje vreme: „Šta da činimo?“ može se sa sigurnošću dati na osnovu Sedam Truba i mesta velikih naroda današnjice; jer je odgovor dat Rečju Božjom upravo na toj osnovi.

“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.

“हामीले देखेका छौँ कि सात तुरहीहरूमध्ये अन्तिम तीनसँग तीन विपत्तिहरू अविभाज्य रूपमा सम्बन्धित छन्। सात तुरहीहरूको ठीक बीचमा—चौथो तुरहीको अन्त्यपछि र पाँचौँ तुरहीको आरम्भ हुनुअघि—यसो लेखिएको छ: ‘अनि मैले हेरेँ, र स्वर्गको बीचभाग हुँदै उडिरहेको एउटा स्वर्गदूतलाई सुनेँ, जसले ठूलो स्वरले भनिरहेको थियो, पृथ्वीमा बस्नेहरूमाथि विपत्ति, विपत्ति, विपत्ति, किनकि ती अन्य तीन स्वर्गदूतहरूका तुरहीका स्वरहरू अझै बज्न बाँकी छन्।’ प्रकाश 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.

“Ke Têng Vâl Pathum chu Sâr-Tawng Paruk leh Sarih zînga a hnuhnung ber pathum nên, pakhat leh pakhat, thenhrâng lova inzawm tlat a ni tih chu, Vântirhkoh Pangâna a tawng zawh hnuah heti hian a ziak avângin zawhna awm lovin a lang a: ‘Vâl pakhat chu a lo kal tawh; inen lo, heng hnuaia vâl dang pahnih an lo kal dâwn a ni.’ Thupuan 9:12. Tin, tawng Parukna a tâwp hnuah heti hian a ziak leh a: ‘Vâl pahnihna chu a lo kal tawh; inen lo, vâl pathumna chu lo kal thuai tûr a ni. Tichuan vântirhkoh sarihna chuan a tawng ta a.’ Thupuan 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.

“Sada je, nerazdvojivo povezan s ovim anđelom koji objavljuje dolazak Triju Jao, koja su nerazdvojivo povezana s posljednja tri od Sedam Truba, ‘Treći Anđeo’ iz Otkrivenja 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.

“Kako bi se i ovo moglo sagledati kao posve sigurno, izvan svake sumnje, započnimo s Porukom trećega anđela iz Otkrivenja 14 i pratimo unatrag njezine izravne veze sve do njihova početka.

“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.’

Prve riječi u zapisu u vezi s „trećim anđelom“ jesu: „I treći anđeo pođe za njima.“ Otkrivenje 14,9. To pokazuje da su neki išli prije, za kojima je „treći anđeo“ pošao.

“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.’

«Վերցրե՛ք, ուրեմն, նախորդ համարը. «Եվ նրա հետևից եկավ մեկ այլ հրեշտակ»։ Սա ցույց է տալիս, որ այս հրեշտակից առաջ ևս մի հրեշտակ է եղել, և քանի որ սա հետևում է նրան, այն կոչվում է «մեկ այլ»»։

“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.’

„Vrati se sada na šesti stih: ‘I vidjeh drugoga anđela.’ I ovo također potvrđuje da je jedan anđeo već prije otišao, zbog čega je ovaj, dok leti posred neba, ‘drugi.’“

“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.’

“Kusoma nyuma zaidi katika kitabu cha Ufunuo, hatumwoni malaika yeyote, isipokuwa malaika wa Baragumu ya Saba, mpaka tufike kwenye aya ya kwanza ya sura ya kumi; na hapo twasoma: ‘Nami nikamwona malaika mwingine mwenye nguvu.’ Usemi huu, kama ilivyokuwa hapo awali, unathibitisha kwamba, kabla ya huyu, yuko malaika mwingine, ambaye, huyu anapotokea, husababisha asemewe kuwa ni ‘mwingine.’”

“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.’

“Từ đó lần theo ngược lại nữa, chúng ta không thấy thiên sứ nào, ngoại trừ các thiên sứ của Tiếng Kèn Thứ Sáu và Thứ Năm, cho đến khi đến câu cuối của chương tám; và tại đó chúng ta chạm đến nguyên thủy, vì chúng ta đọc rằng: ‘Tôi nhìn xem, và nghe một thiên sứ’—không phải ‘một thiên sứ khác,’ nhưng trước hết là ‘một thiên sứ.’”

“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:

„Így tehát a Jelenések 8:13-tól kezdve az angyaloknak megszakítatlan sora következik, amelyeket az „egy másik” kifejezés kapcsol össze, egészen a Jelenések 14 harmadik angyaláig, az ő üzenetével együtt. Így:”

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

“‘Gledao sam i čuo jednoga anđela.” Otkrivenje 8,13.

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

“‘I ugledah drugoga silnog anđela.’ Otkrivenje 10,1.”

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

«Եվ տեսայ ուրիշ հրեշտակ»։ Հայտնություն 14:6։

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

«Եվ նրա հետևից մեկ այլ հրեշտակ եկավ»։ Համար 8։

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

“‘Եվ երրորդ հրեշտակը հետևեց նրանց’։ 9-րդ համար։

“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:

„Talán a következő egyszerű ábra segítséget nyújt annak a kapcsolatnak a világossá tételében, amely a hét trombita utolsó három trombitájának Három Jaját hirdető angyal, valamint a Jelenések 14 harmadik angyalának üzenete között fennáll:”

“1st Trumpet Revelation 8:7

“Առաջին շեփոր. Հայտնություն 8։7”

“2nd Trumpet Revelation 8:8

«Շեփորի երկրորդ ձայնը — Հայտնություն 8։8»

“3rd Trumpet Revelation 8:10

«Շեփորի 3-րդ հնչյունը Հայտնություն 8:10»

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

«៤. ត្រាំបែត» វិវរណៈ ៨:១២ «ទេវតាមួយរូប»—វេទនា, វេទនា, វេទនា។ វិវរណៈ ៨:១៣។

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

“Áp lực thứ năm Khải Huyền 9:1–11 / Tai họa thứ nhất”

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

„6. truba Otkrivenje 9:13 do 11:13 Drugi jao ‘Drugi silni anđeo.’ Otkrivenje 10:1“

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

„7. harsona”, Jelenések 11:13–19, harmadik jaj: „Egy másik angyal.” Jelenések 14:6

“‘There followed another.’ Revelation 14:6

“‘Egy másik követte.’ Jelenések 14:6”

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

“‘Ingero ya gatatu irabakurikira.’ Ibyahishuwe 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.

“ទំហំសារៈនៃការទាំងអស់នេះ ឥឡូវអាចមើលឃើញបានពេញលេញជាងមុន តាមរយៈការពិចារណាអំពីអ្វីដែលជាសាររបស់ទេវតាទីបីពិតប្រាកដនៅក្នុងខ្លួនវាផ្ទាល់៖ តាមន័យផ្ទាល់របស់វា ពាក្យថា ‘ទេវតាទីបី’ យ៉ាងច្បាស់លាស់ សំដៅទៅលើទេវតាទីបីនៅក្នុងលំដាប់នៃទេវតាបីរូប។ ដូចដែលបានបញ្ជាក់រួចហើយ លំដាប់ទេវតាបីរូបនេះ ដែលម្នាក់ៗនាំយកសារមួយ ត្រូវបានឃើញនៅក្នុងជំពូកទីដប់បួន នៃព្រះគម្ពីរវិវរណៈ ខទី ៦–១២។ សាររបស់ទេវតាទាំងបីនេះ រួមបញ្ចូលគ្នា ហើយឈានដល់កំពូលនៅក្នុងសាររបស់ទេវតាទីបី ដែលមិនឈប់បន្លឺឡើងឡើយ រហូតទាល់តែផលចម្រើននៃផែនដីទុំល្មម ហើយត្រូវបានរៀបចំឲ្យរួចជាស្រេច សម្រាប់ការយាងមករបស់ព្រះអម្ចាស់ ដើម្បីច្រូតកាត់វា។”

“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.’

“Farriinta Malaa’igta Saddexaad lafteedu, sida loogu dhawaaqay erayada Malaa’igta Saddexaad, waa sidan: ‘Markaasaa malaa’igtii saddexaad ka daba timid iyagii, iyadoo cod weyn leh, Haddii nin uun caabudo bahalka iyo sanamkiisa, oo qaato summaddiisa fooddiisa ama gacantiisa, kaasuna wuxuu cabbi doonaa khamriga cadhada Ilaah oo aan waxba lagu qasin, oo lagu shubay koobka caradiisa; waxaana lagu cadaabi doonaa dab iyo baaruud iyadoo ay joogaan malaa’igaha quduuska ah hortooda iyo Wanka hortiisa; qiiqa cadaabkooduna wuxuu kor u kacayaa weligiis iyo weligiis; oo ma haystaan nasasho habeen iyo maalin, kuwa caabuda bahalka iyo sanamkiisa, iyo ku alla kii qaata summadda magiciisa. Halkan waxaa taal samirka quduusiinta: halkan waxaa jooga kuwa xajiya amarrada Ilaah iyo rumaysadka Ciise.’”

“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.

“នេះហើយជាសាររបស់ទេវតាទីបី ដូចដែលវាស្ថិតនៅ ដោយបំបែកចេញពីសារទាំងពីរផ្សេងទៀត។ ប៉ុន្តែ តាមការពិត វាមិនអាចត្រូវបានចាត់ទុកថាដាច់ដោយឡែកបានទេ; ហើយក៏មិនអាចធ្វើឱ្យវាឈរដាច់ដោយឡែក ដូចជាវាតែឯងជាសារមួយតែមួយ ដាច់ដោយឡែក សម្រាប់លោកិយបានដែរ; ព្រោះពាក្យដំបូងបំផុតដែលនិយាយអំពីវាគឺ៖ ‘ទេវតាទីបីបានតាមមកក្រោយពួកគេ។’ ដូច្នេះ ដោយពាក្យដំបូងបំផុតនៃសារនេះផ្ទាល់ យើងត្រូវបានយោងមិនមែនត្រឹមតែទៅកាន់មួយប៉ុណ្ណោះទេ ប៉ុន្តែទៅកាន់ពីរផង គឺសារទាំងពីរដែលបាននាំមុខវា។ ហើយពាក្យក្រិកដែលត្រូវបានបកប្រែថា ‘បានតាមមកក្រោយ’ នោះ មានន័យមិនមែនថាតាមពីក្រោយដោយដាច់ពីគ្នា ឬគ្រាន់តែតាមប៉ុណ្ណោះទេ ប៉ុន្តែមានន័យថា ‘តាមជាមួយ’ ដូចដែលទាហានតាមមេបញ្ជាការរបស់ខ្លួន ឬអ្នកបម្រើតាមចៅហ្វាយរបស់ខ្លួន; ដូច្នេះគឺ ‘តាមអ្នកណាម្នាក់ក្នុងកិច្ចការមួយ; បណ្ដោយឱ្យខ្លួនឯងត្រូវបានដឹកនាំ।’ នៅពេលប្រើសំដៅលើវត្ថុការណ៍ វាមានន័យថា តាមមកជាលទ្ធផល; តាមមក ‘ជាផលវិបាកនៃអ្វីមួយដែលបានកើតមានមុននោះ។’ ដូច្នេះ សម្រាប់បុគ្គល ទេវតាទីបីតាមមកជាមួយទេវតាទាំងពីរដែលបាននាំមុខ; ហើយសាររបស់គាត់ ក្នុងនាមជាវត្ថុការណ៍មួយ តាមមកជាលទ្ធផល ឬជាផលវិបាក នៃអ្វីទាំងឡាយដែលបានកើតមានមុននោះ។”

“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.

„А за Втория също е писано: „И след него дойде друг ангел.“ Както Третият ангел следва Втория, така и Вторият ангел следва Първия. А за Първия е писано: „И видях друг ангел да лети“, и пр. Това е първият в тази поредица от трима. След него идва друг; и Третият ангел ги следва. Има последователност в реда на тяхното въздигане; но когато и тримата последователно са се издигнали, тогава продължават заедно като едно. Първият възвестява своята вест; Вторият го следва и се присъединява към Първия; Третият ги следва и се присъединява към тях; така че, когато тримата са съединени и продължават заедно в своята обединена сила, те образуват могъща, тройна, гръмогласна вест. Нужно е всичко това, за да бъде вестта на Третия ангел пълна; и вестта на Третия ангел не може истински да бъде проповядвана без проповядването на всичко това.“

“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.’

“Vậy, sứ điệp ba phần ấy trong từng phần tương ứng là gì?—Đây là phần Thứ Nhất: ‘Và tôi thấy một vị thiên sứ khác bay giữa trời, có Tin Lành đời đời để rao truyền cho những kẻ ở trên đất, cho mọi nước, mọi chi phái, mọi tiếng, và mọi dân, mà rằng lớn tiếng: Hãy kính sợ Đức Chúa Trời và tôn vinh Ngài; vì giờ phán xét của Ngài đã đến: hãy thờ phượng Đấng đã dựng nên trời, đất, biển, và các suối nước.’”

“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.’

„Evo Drugoga: ‘I za njim pođe drugi anđeo govoreći: Pade, pade Vavilon, grad veliki, jer je vinom gnjeva bluda svojega napojio sve narode.’“

“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.’

«Ահա և Երրորդը. «Եվ երրորդ հրեշտակը հետևեց նրանց՝ բարձր ձայնով ասելով. եթե մեկը երկրպագի գազանին և նրա պատկերին, և նրա դրոշմը ընդունի իր ճակատի վրա կամ իր ձեռքի վրա, նա ևս պիտի խմի Աստծու բարկության գինուց, որ անխառն թափված է Նրա սրտմտության բաժակի մեջ. և պիտի տանջվի կրակով և ծծումբով՝ սուրբ հրեշտակների ներկայությամբ և Գառան ներկայությամբ։ Եվ նրանց տանջանքի ծուխը բարձրանում է հավիտյանս հավիտենից, և հանգիստ չունեն ո՛չ ցերեկ, ո՛չ գիշեր նրանք, որ երկրպագում են Գազանին և նրա Պատկերին, և ամեն ոք, որ ընդունում է նրա անվան դրոշմը։ Այստեղ է սրբերի համբերությունը. այստեղ են նրանք, որ պահում են Աստծու պատվիրանները և Հիսուսի հավատը»։

“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.

„Pogled na formulaciju svake od ovih poruka otkriva onu misao u grčkoj riječi „slijedio“, koja znači „slijediti kao posljedica“. Prvi nosi vječno evanđelje da ga propovijeda svakom stvorenju, pozivajući sve da se boje Boga i da Mu daju slavu, i da Mu se klanjaju; jer je došao čas Njegova suda. Odbacivanje ove poruke proizvodi takvo stanje stvari koje je, kao posljedica takva odbacivanja, opisano riječima Drugoga anđela, koji slijedi. A zbog odbacivanja Prve poruke; i zbog posljedica toga odbacivanja, kako su objavljene u Drugoj; nastaje takvo stanje stvari, kao daljnja posljedica, koje zahtijeva da Treći anđeo slijedi njih, proglašavajući jakim glasom svoje strašno upozorenje protiv strašnih zala koja su nastala kao dvostruka posljedica odbacivanja Prve poruke.“

“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.’

„És hogy a Harmadik Angyal hangja és munkája egybeolvad az Elsőével, az világosan kitűnik záró szavaiból: »Itt vannak azok, akik megtartják az Isten parancsolatait és a Jézus hitét«; mert ez mindenkor az örökkévaló evangélium hirdetésének célja. Ez a lényege az Isten félelmének és annak, hogy dicsőséget adjunk neki, és hogy imádjuk »azt, aki teremtette a mennyet és a földet, a tengert és a vizek forrásait«. Isten parancsolatainak megtartása és a Jézus hite az egyetlen dolog, amely bármely lelket képessé tesz arra, hogy megálljon az ő ítéletének órájában, amelyről az első angyal kijelenti: »eljött«.”

“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.

“Tista Anahera Tuatoru hitzuen amaierako hitzen ondotik berehala, hauxe da: ‘Eta entzun nuen zerutik ahots bat niri esaten: Idatzi, Zorionekoak dira hemendik aurrera Jaunarengan hiltzen diren hilak’—une honetatik aitzina. Apokalipsia 14:13. Eta honen ondoren berehala datoz hitz hauek: ‘Eta begiratu nuen, eta hara, hodei zuri bat, eta hodeiaren gainean Gizonaren Semearen antzekoa zen bat eserita, buruan urrezko koroa zuela eta eskuan igitai zorrotz bat. Eta beste aingeru bat tenplutik atera zen, hodei gainean eserita zegoenari ahots handi batez oihuka: Sar ezak hire igitaia, eta bil ezak uzta; zeren hiretzat uzt biltzeko garaia etorri baita; zeren lurreko uzta heldu baita. Eta hodeiaren gainean eserita zegoenak bere igitaia lurraren gainera sartu zuen; eta lurra bildua izan zen.’ Apokalipsia 14:14–16. Eta ‘uzta munduaren amaiera da.’ Mateo 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.

„Opet: treći anđeo naročito opominje sve ljude protiv obožavanja zvijeri i njezina lika, ma što oni bili; a iz Otkrivenja 19:11–21 nalazimo da su zvijer i njezin lik ‘živi’ kada Gospod dolazi na oblacima nebeskim, te da su ‘oboje’ uništeni sjajem njegova dolaska.

“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.

“Những sự kiện này cho thấy rằng sứ điệp của Thiên sứ thứ Ba là một sứ điệp mạnh mẽ, ba phần, được công bố bằng tiếng lớn, truyền ra cho mọi nước, mọi chi phái, mọi thứ tiếng và mọi dân, ngay trước sự tái lâm của Chúa; và sứ điệp ấy làm chín muồi mùa gặt của đất, đồng thời chuẩn bị một dân đã sẵn sàng cho Chúa, cũng như sứ điệp của Giăng Báp-tít đã chuẩn bị đường cho sự đến lần thứ nhất của Chúa. Vì vậy, đó là sứ điệp cuối cùng, sứ điệp kết thúc, của Đức Chúa Trời gửi đến thế gian.”

“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.

“ហើយ​ឥឡូវ​នេះ ដោយ​មាន​ការ​យល់​ដឹង​ដូច្នេះ​អំពី​អ្វី​ដែល​ជា​សារ​របស់​ទេវតា​ទី​បី​ក្នុង​ខ្លួន​វា​ផ្ទាល់ នោះ​ទំនាក់ទំនង​របស់​សារ​នោះ​ចំពោះ​ប្រជាជាតិ​ធំៗ​នៃ​សម័យ​បច្ចុប្បន្ន អាច​ត្រូវ​បាន​យល់​ឃើញ​កាន់​តែ​ច្បាស់​ប្រសើរ​ឡើង តាម​រយៈ​ការ​ពិចារណា​អំពី ពេលវេលា​នៃ​សារ​របស់​ទេវតា​ទី​បី។” A. T. Jones, The Great Nations of Today, 114.