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.

Sè White pale plizyè fwa sou lefèt ke pasaj nan Ezayi a Jezi te li nan sinagòg Nazarèt la pa t sèlman anonse travay pa Li a, men li te prefigire travay pa nou an tou. Akonplisman pafè travay wen sa a fèt pa sila yo ki fòme drapo san karantkat mil yo.

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.

Lespri Senyè Bondye a sou mwen, paske Senyè a te wenn mwen pou m anonse bon nouvèl bay moun dou yo; li voye m pou m mare blesi moun ki gen kè kraze, pou m pwoklame delivrans pou kaptif yo, ak ouvèti prizon an pou moun ki mare yo; Pou m pwoklame ane favè Senyè a, ak jou vanjans Bondye nou an; pou m konsole tout moun k ap fè dèy; Pou m pran swen moun k ap fè dèy nan Siyon yo, pou m ba yo bèlte an plas sann, lwil lajwa an plas dèy, rad louwanj an plas lespri chagren; pou yo ka rele yo pyebwa jistis, plantasyon Senyè a, pou li ka glorifye. Epi yo pral rebati ansyen kraze yo, yo pral leve sa ki te fin devaste lontan yo, epi yo pral repare vil ki te tounen dezè yo, devastasyon anpil jenerasyon. Etranje yo pral kanpe pou yo nouri twoupo nou yo, epi pitit etranje yo pral vin kiltivatè nou ak moun k ap travay nan jaden rezen nou yo. Men nou menm, y ap rele nou Prèt Senyè a; moun yo pral rele nou Minis Bondye nou an: n ap manje richès nasyon yo, e nan glwa yo n ap fè grandizè nou. Olye wont nou, n ap resevwa doub; olye konfizyon, yo pral rejwi nan pòsyon pa yo: se poutèt sa, nan peyi yo, yo pral posede doub la; lajwa etènèl pral pou yo. Ezayi 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.”

Nan atik anvan an nou te kòmanse idantifye “èdtan, mwa, jou ak ane” ki te fòme pwofesi tan an de twasan katreven-onz ane ak kenz jou. Pa gen tan ankò; konsa, kat ekspresyon tan sa yo dwe aplike senbolikman nan dènye jou yo, lè karakteristik pwofetik premye ak dezyèm malè yo repete nan twazyèm malè a. “Ane” a se “ane agreyab Senyè a,” e li se tou “jou vanjans Bondye nou an.”

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

“jou a” se “jou malè a”, yon jou remèt, ak vanjans, jan Moyiz te fè konnen sa.

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.

Se mwen ki pou tire revanj, e se mwen ki pou bay rekonpans; pye yo pral glise nan tan ki fikse a; paske jou malè yo toupre, e bagay ki pral rive sou yo ap prese vini. Detewonòm 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.

Nan Ezayi, se “ane akseptab la” ak “jou vanjans lan”; epi jou vanjans lan se “jou malè” Moyiz la, kote pye Lawodise glise pandan y ap resevwa rekonpans ak vanjans. Lè gwo tranblemanntè a rive, jou malè a, ane akseptab la, ak premye mwa a, yo tout aliyen ak lwa dimanch la. Mo “mwa” a nan Jowèl se yon mo yo te ajoute, men mo yo te ajoute a kòrèk. Tradiktè yo te ajoute mo “mwa” a ann akò ak verite ki di ke lapli dèyè a te vini nan premye mwa a.

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.

Nou menm, pitit Siyon yo, fè kè nou kontan, epi rejwi nou nan SENYÈ a, Bondye nou an; paske li ban nou premye lapli a avèk mezi, epi li va fè lapli desann pou nou, premye lapli a ak dènye lapli a, nan premye mwa a. Joèl 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.

Mo “mwa” se yon entèpretasyon, li pa fè pati tèks enspire orijinal la. Ebre a senpleman di lapli yo va vini “nan premye a” oswa “tankou nan premye a” — sa vle di Bondye va retabli lapli yo nan sezon pa yo ki apwopriye a, menm jan sa te ye nan tan lontan. Sè White repete plizyè fwa li mete mouvman Millerit la soti 1840 rive 1844 an paralèl ak Pannkòt pou dekri dènye lapli a nan dènye jou yo. Dènye lapli a vini “tankou nan premye a,” ki te Pannkòt, ke Sè White repete plizyè fwa li mete an paralèl ak lwa dimanch la.

“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.

“Zanj ki ini akòde nan pwoklamasyon mesaj twazyèm zanj lan dwe klere tout tè a avèk glwa li. Isit la yo anonse davans yon travay ki gen yon dimansyon mondyal ak yon pisans etranj. Mouvman advantis la nan ane 1840–44 te yon manifestasyon gloriyeu pouvwa Bondye; mesaj premye zanj lan te pote rive nan chak pòs misyonè nan lemonn, e nan kèk peyi te gen pi gwo enterè relijye yo te janm wè nan okenn peyi depi Refòm syèk sèzyèm nan; men tout bagay sa yo dwe depase pa mouvman pisan ki va fèt anba dènye avètisman twazyèm zanj lan.

“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.

“Travay la pral sanble ak sa ki te fèt nan Jou Pannkòt la. Menm jan yo te bay ‘premye lapli a’, nan vide Lespri Sen an nan kòmansman levanjil la, pou fè semans presye a pouse, konsa y ap bay ‘dènye lapli a’ nan fen li pou fè rekòt la muri. ‘Lè sa a, n a konnen, si nou kontinye chèche konnen Senyè a: sòti li prepare tankou granmaten; e li va vini jwenn nou tankou lapli, tankou dènye ak premye lapli sou tè a.’ Oze 6:3. ‘Se poutèt sa, nou menm pitit Siyon yo, fè kè nou kontan, epi rejwi nan Senyè a, Bondye nou an: paske li ban nou premye lapli a avèk mezi, epi li va fè lapli a desann pou nou, premye lapli a ak dènye lapli a.’ Jowèl 2:23. ‘Nan dènye jou yo, Bondye di, m ap vide nan Lespri mwen sou tout chè.’ ‘Epi, sa pral rive, nenpòt moun ki va rele non Senyè a va sove.’ Travay 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.

“Gran travay levanjil la pa dwe fini ak mwens manifestasyon pouvwa Bondye pase sa ki te make kòmansman li. Pwofesi ki te akonpli nan efizyon premye lapli a nan kòmansman levanjil la gen pou yo akonpli ankò nan dènye lapli a lè li va rive nan fen li. Men ‘tan rafrechisman yo’ apot Pyè t ap tann yo lè li te di: ‘Se poutèt sa, repanti nou, epi konvèti nou, pou peche nou yo kapab efase, lè tan rafrechisman yo va soti nan prezans Senyè a; epi Li va voye Jezi.’ Travay 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.

Lapannkòt te “ouvèti” oswa “kòmansman” travay levanjil la, epi lapli dèyè a, nan “fen” an, se “fèmen” an. Premye a reprezante dènye a. Premye mwa a idantifye vide Sentespri a nan lwa dimanch la.

“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. …

“Pa gen youn nan nou ki va janm resevwa sele Bondye a pandan karaktè nou gen menm yon sèl tach oswa yon sèl salte sou yo. Se pou nou menm remèdye defo ki nan karaktè nou yo, pou nou pirifye tanp nanm nan anba tout kalite salte. Lè sa a, lapli ta a va tonbe sou nou menm jan lapli bonè a te tonbe sou disip yo nan Jou Pannkòt la. …”

“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.

“Kisa n ap fè, frè m yo, nan gwo travay preparasyon an? Moun k ap ini ak lemonn yo ap resevwa mwazi lemonn nan e yo ap prepare pou mak bèt la. Moun ki pa mete konfyans nan tèt yo, k ap imilye tèt yo devan Bondye epi k ap pirifye nanm yo lè yo obeyi verite a, se yo menm k ap resevwa mwazi syèl la e k ap prepare pou so Bondye a sou fwon yo. Lè dekrè a va soti epi mak la va enprime, karaktè yo ap rete pir e san tach pou letènite.” 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.

Premye “mwa” a se lwa dimanch lan, “èdtan” gwo tranblemanntè a se lwa dimanch lan, “jou” malè, rekonpans ak vanjans lan se lwa dimanch lan, epi “ane” favorab la se lwa dimanch lan. San senkant ane pwofesi premye malè a fini nan lwa dimanch lan, kote twasan katreven-onz ane ak kenz jou yo kòmanse.

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.

Li t ap di sizyèm zanj ki te gen twonpèt la: Lage kat zanj yo ki mare nan gwo larivyè Lefrat la. Epi kat zanj yo te lage, yo menm ki te pare pou yon lè, yon jou, yon mwa, ak yon ane, pou touye twazyèm pati lèzòm yo. Revelasyon 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.

“Kat zanj” ki te “mare nan gwo larivyè Lefrat” la, yo “lage” nan lè lwa dimanch lan rive. Yo te “pare” pwofetikman pou lè a, pou jou a, pou mwa a ak pou ane a nan dezyèm malè a, pou yo touye yon tyè nan lèzòm. Etazini an touye kòm sizyèm wayòm pwofesi Bib la nan lwa dimanch lan, epi Etazini se yon tyè nan inyon twa-fwa a ki tabli nan lwa dimanch lan. Dezyèm malè a repete nan twazyèm malè a, menm jan dezyèm zanj lan repete nan twazyèm zanj lan.

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.

Kat van sa yo te lage nan 9/11, sa ki make kòmansman sele san karannkat mil yo, epi tousuit apre sa yo te kenbe yo an fren. Lè moun sa yo ki reprezante nan Ezayi swasanteyon an, ki nan lapenn, resevwa konsolasyon, yo resevwa li avèk tout plenitid vide Sila ki Konsolatè a nan lwa dimanch lan, ki se tou “lè” gwo tranblemanntè a. Moun ki nan lapenn nan ane agreyab la, se menm moun yo ye menm ki nan lapenn nan Ezekyèl nèf la, ki resevwa sele Bondye a. Jezi te kòmanse ministè Li lè Li te site Ezayi swasanteyon an, epi Sè White mete deklarasyon Li a annamoni ak travay pa nou an.

“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.

“Kris te anonse misyon li bay lemonn lè, nan sinagòg Nazarèt la, li te li nan pwofesi Ezayi a: ‘Lespri Senyè a sou mwen, paske li wenn mwen pou m preche Levanjil la bay pòv yo; li voye m geri moun ki gen kè yo brize, pou m pwoklame delivrans pou prizonye yo, retablisman vizyon pou avèg yo, pou m mete an libète moun yo kraze yo, pou m preche ane favè Senyè a.’ Ala yon gwo travay ki te devan li!—Pou preche ane favè Senyè a. Peryòd sa a anbrase laj apre laj, li pwolonje depi syèk rive syèk, toutotan tan gras la dire. Bondye ap tann pou l tande yo mande ak frape; li ap veye pou l wè limanite pwoche bò kote li, li menm sèl ki ka ede nou. Li anvi padone peche yo, pou l resevwa yo tankou moun pa li. Li va resevwa chak nanm ki gen yon kè kontri ki vin jwenn li; paske se pou fè travay sa a Bondye te wenn sèl Pitit li fè a.”

“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.

“Men, poukisa Kris pa t fini deklarasyon ki ekri nan Ezayi a? Poukisa li te kite deyò fraz la, ‘ak jou vanjans Bondye nou an’? Dezyèm pati fraz sa a te menm jan vre ak premye pati a; e Kris pa t nye verite a pa silans li, lè li te kenbe yon pati nan pwòp pawòl li yo li te bay pwofèt li te chwazi a. Men dènye fraz sa a se te sa moun ki t ap koute li yo te pran plezi rete sou li, e sa yo te gen tandans mete an pratik, lè yo t ap pwononse jijman sou tout moun ki pa t nan lafwa relijye pa yo a. Olye yo te bay pèp la pawòl verite, jistis, ak padon, yo te anseye yo ke Bondye te rayi tout mond payen an. Karaktè patènèl Bondye a te mal reprezante, epi yo te antere li anba tradisyon lèzòm. Signs of the Times, 14 janvye 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.’

“Misyon pèp Bondye a nan epòk sa a dekri nan pawòl enspirasyon ki esplike travay Mesi a: ‘Lespri Senyè a, Bondye a, sou mwen, paske Senyè a wenn mwen pou m anonse bon nouvèl bay moun ki dou yo; li voye m geri moun ki gen kè brize, pou m pwoklame delivrans pou prizonye yo, ak ouvèti prizon an pou moun ki mare yo; pou m pwoklame ane favè Senyè a, ak jou vanjans Bondye nou an; pou m konsole tout moun ki nan lapenn, pou m pran swen moun k ap kriye nan Siyon yo, pou m ba yo bèlte olye sann, lwil lajwa olye dèy, rad louwanj olye lespri chagren; pou yo ka rele yo pyebwa jistis, plantasyon Senyè a, pou li menm ka glorifye.’”

“‘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.

“‘Y ap rebati ansyen kraze yo, y ap leve kanpe dezolasyon tan lontan yo, epi y ap restore vil ki te fin detwi yo, dezolasyon anpil jenerasyon yo.’” Lake Union Herald, 11 novanm 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.

Anvan nou ale pi lwen nan repetisyon dezyèm malè a nan twazyèm malè a, nou dwe fè tèt nou sonje ke mesaj la dwe konprann lè nou mete “liy sou liy.” Sa fè konnen ke chak “èdtan,” “jou,” “mwa” ak “ane” nan Pawòl enspire a ki koresponn ak kontèks lwa dimanch la dwe aplike tou nan preparasyon Islam pou frape kont lwa dimanch la.

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.

Pa egzanp: mo “hour” la sèlman jwenn nan yon sèl liv nan Ansyen Testaman an, e liv sa a se liv Danyèl la. Nan Danyèl, yo mansyone “hour” senk fwa.

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.

E nenpòt moun ki pa tonbe atè pou adore a, menm lè sa a y ap voye l nan mitan yon fou dife k ap boule. … Koulye a, si nou pare, depi lè nou tande son kòn, fif, gita, sakbout, psaltè, ak dulcimer, ansanm ak tout kalite mizik, pou nou tonbe atè epi adore estati mwen fè a, sa bon; men si nou pa adore, menm lè sa a y ap voye nou nan mitan yon fou dife k ap boule; e ki Bondye sa a ki va delivre nou anba men mwen? 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.

Sè White aplike Daniel chapit twa a repete anpil fwa, e se poutèt sa li aplike tou “menm lè a” ak lwa dimanch lan. Nan Daniel chapit kat la, Danyèl rete nan gwo twoub pandan “yon èdtan” pandan l ap lite pou eksplike jijman k ap vini sou Nebikadneza.

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.

Lè sa a, Danyèl, yo te rele Belteschaza, te sezi pandan yon èdtan, e panse li yo te boulvèse l. Wa a pale, li di: Belteschaza, pa kite rèv la, ni entèpretasyon li a, twouble ou. Belteschaza reponn, li di: Mèt mwen, se pou moun ki rayi ou rèv la ta rive, e se pou lènmi ou yo entèpretasyon li a. Danyèl 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.

Danyèl sezi pandan “yon èdtan” pandan li ap chèche konprann kijan pou l fè Neboukadnetsa konnen jijman k ap vini sou li a. Danyèl ap reprezante mesaje premye zanj lan ki anonse ke “lè” jijman an rive. Prediksyon li a bay Neboukadnetsa, epi yon ane apre sa, jijman sou Babilòn nan tonbe sou Neboukadnetsa.

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.

Menm lè a menm, bagay la te akonpli sou Nèbikadneza; yo te chase l pami moun yo, epi li te manje zèb tankou bèf, epi kò li te mouye ak lawouze syèl la, jouk cheve li te pouse tankou plim malfini, epi zong li tankou grif zwazo. Danyèl 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.

Danyèl ap anonse lwa dimanch ki pral vini byento a, epi lè li rive, se “lè” jijman sou Babilòn. Toude “lè” yo ap idantifye lwa dimanch lan, ki se lè gwo tranblemanntè a. Nebikadneza se alfa a, epi Bèlchaza se omega a nan istwa Babilòn nan, e yo touye Bèlchaza menm nan nuit kote men an te ekri sou miray la.

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.

Nan menm lè sa a, dwèt yon men moun parèt, epi yo te ekri anfas gwo chandelye a sou lacho miray palè wa a; epi wa a wè pati men an ki t ap ekri a. Danyèl 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.

Nan “menm lè a” ekriti a parèt sou miray la idantifye moman kote lwa dimanch ekri a detwi “miray” separasyon ant legliz ak leta a nan lwa dimanch la; epi lè sa a Babilòn rive nan fen li, menm jan Etazini rive nan fen li kòm sizyèm wayòm pwofesi biblik la. Kòm sizyèm wayòm nan, Etazini se pouvwa ki renye pandan swasanndis ane senbolik yo nan Ezayi venntwa a, lè yo bliye pwostitye Ti a. Wayòm nan oswa wa Ezayi ap pale de li a se jou swasanndis ane yo, epi wayòm ki te renye pandan swasanndis ane nan pwofesi biblik la se te Babilòn. Chit Babilòn Belchaza a se yon tip ki reprezante chit Etazini nan lwa dimanch la, kote ekriti sou miray la ann amoni ak pale tankou yon dragon an nan Revelasyon trèz.

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.

Nan Revelasyon dizwit la, jijman kont Babilòn nan kòmanse avèk lwa dimanch lan nan vèsè kat, lè dezyèm vwa a fè konnen jijman li vini nan yon sèl èdtan epi tou nan yon sèl jou.

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.

Epi mwen tande yon lòt vwa soti nan syèl la, ki t ap di: Sòti ladan li, pèp mwen an, pou nou pa patisipe nan peche li yo, epi pou nou pa resevwa nan flewo li yo. Paske peche li yo rive jouk nan syèl la, epi Bondye sonje inikite li yo. Rekonpanse li menm jan li te rekonpanse nou an, epi bay li doub, selon zèv li yo: nan gode li te plen an, plen pou li doub. Tout jan li te glorifye tèt li, epi li te viv nan delis, se konsa bay li touman ak lapenn; paske li di nan kè li: Mwen chita kòm rèn, mwen pa vèv, e mwen p ap janm wè lapenn. Se poutèt sa, flewo li yo va vini nan yon sèl jou: lanmò, dèy, ak grangou; epi yo va boule li nèt ak dife; paske Seyè Bondye ki jije li a gen fòs. E wa tè a yo, ki te fè fònikasyon epi ki te viv nan delis avèk li, va plenn li, e yo va rele sou li, lè yo va wè lafimen dife li a, Yo rete byen lwen poutèt krent touman li, yo di: Malè! malè pou gran vil sa a, Babilòn, vil pwisan sa a! paske nan yon sèl lè jijman ou rive. Revelasyon 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.

Sa klè ke jijman pwogresif sou Babilòn nan kòmanse ak lwa dimanch ki nan vèsè kat la, lè Bondye rele lòt bann mouton pa l la soti nan Babilòn. Jan idantifye tan jijman li a kòm ni yon “jou” ni yon “èdtan,” sa ki konfime ke senbòl tan yo dwe konprann yon fason senbolik.

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

Pak la te dwe obsève nan premye mwa a, e Pak la koresponn ak kwa a, ki, an retou, koresponn ak lwa dimanch la.

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.

Seyè a pale ak Moyiz ansanm ak Arawon nan peyi Lejip, li di: Mwa sa a va pou nou kòmansman mwa yo; li va premye mwa nan ane a pou nou. Pale ak tout asanble pèp Izrayèl la, epi di: Sou dizyèm jou mwa sa a, chak moun va pran pou tèt pa li yon ti mouton, dapre kay zansèt yo, yon ti mouton pou chak kay. Men, si moun ki nan kay la twò piti pou yon ti mouton, se pou li menm ansanm ak vwazen li ki pi pre kay li a pran li, dapre kantite moun yo; nou va konte pou ti mouton an selon sa chak moun ka manje. Ti mouton nou an va san defo, yon mal premye ane; nou va pran li swa nan mouton, swa nan kabrit. N’a kenbe l jouk katòzyèm jou menm mwa sa a; epi tout asanble kongregasyon Izrayèl la va touye li nan aswè. Egzòd 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.

Pak la te kòmansman sezon Pannkòt la, e konsa li se yon tip ki reprezante Pannkòt la, ki, an retou, aliyen avèk lwa dimanch lan. Yo te leve tabènak la nan premye jou premye mwa a, konsa sa prefigire leve legliz triyonfan an kòm yon drapo nan lwa dimanch lan. “Lè,” “jou,” “mwa” ak “ane” dezyèm malè a ap idantifye lwa dimanch lan, e liy sou liy, chak nan ekspresyon tan sa yo aliyen avèk lwa dimanch lan lè kontèks la dakò. Nan lwa dimanch lan, dezyèm peryòd pèsekisyon papal la kòmanse, premye a se te 1,260 ane yo ki te bay kòm rezilta matir peryòd sa a k ap rele bay Senyè a nan senkyèm sele a avèk kesyon an: “jis kilè,” jiskaske yo ta jije pouvwa papal la. Nan dezyèm ben san papal la, Jezi te fè pèp Li a konnen yo pa bezwen enkyete yo konsènan sa yo pral di lè y ap sibi pèsekisyon.

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.

Men lè y ap mennen nou ale, epi livre nou, pa pran tèt nou davans sou sa nou pral di; ni pa fè preparasyon alavans: men kèlkeswa sa y ap ban nou nan lè sa a, se sa menm nou dwe di: paske se pa nou menm k ap pale, men Sentespri a. Mak 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.

Nan premye malè a, lèzòm te sibi tòti pandan san senkant ane. Ane sa yo te kòmanse 27 Jiyè 1299 e yo te fini 27 Jiyè 1449, lè kat zanj yo lage kat van yo ki te pare pou lè a, jou a, mwa a ak ane a, pou touye yon tyè nan lèzòm. Peryòd tòti sa a reprezante peryòd etablisman imaj bèt la Ozetazini. Peryòd sa a se kenz jou ki reprezante nan Levitik venntwa, soti nan fèt twonpèt yo rive jouk Pannkot. Peryòd fòmasyon imaj bèt la se depi 9/11 rive jouk lwa dimanch la, men peryòd pwoklamasyon mesaj rèl minwi a se yon fraktal fòmasyon imaj bèt la depi 9/11 rive jouk lwa dimanch la.

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.

Kòmansman ak fen sele a se tou alfa ak omega fòmasyon imaj bèt la. Yon klas ap fòme yon karaktè pou sele Bondye a; lòt la ap fòme yon imaj bèt la. Peryòd sa a Ozetazini aliyen ak menm peryòd la nan mond lan ki kòmanse nan lwa dimanch la. “Mwa” a se yon senbòl soufrans la ki fòse etablisman imaj la; konsa, mwa a nan lwa dimanch la, jan vèsè kenz nan Revelasyon nèf la reprezante li, reprezante tou soufrans islamik la pandan etablisman imaj bèt la nan mond lan.

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.

Gen lòt aplikasyon pwofetik ki montre kijan pwofesi dezyèm malè a, ansanm ak lè li, jou li, mwa li ak ane li, reprezante lwa dimanch lan ak lage Islam pou frape Etazini, men nou dwe kontinye ale sou lòt pwen.

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.

Nan dènye peryòd tan an, pandan sis dènye mwa yo oswa anviwon sa, mwen te mete aksan sou lefèt ke Islam nan twa malè yo konekte pwofetikman ak twa zanj yo. Depi prediksyon Jakòb pou dènye jou yo kote li te anonse Jida kòm “pye rezen an” ki mare ak “bourik la,” rive jouk lè Kris la te lage bourik la anvan antre triyonfal Li a, ansanm ak lòt liy prèv yo, Islam premye ak dezyèm malè a reprezante mesaj pwofetik ki te bay fòs a mesaj premye ak dezyèm zanj lan, epi Islam twazyèm malè a reprezante mesaj pwofetik twazyèm zanj lan.

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.

Dènyèman, yo te fè referans ak yon chapit nan yon liv A. T. Jones te ekri, e li idantifye menm reyalite a, men apati yon apwòch diferan. Jones sèvi ak gramè a ak estrikti liv Revelasyon an pou montre kijan li enposib pou separe twa twonpèt malè ki vini an dènye yo ak mesaj twa zanj yo. Li mete aksan sou lefèt ke premye zanj lan pa ka separe ak dezyèm nan, e ke twazyèm nan pa ka separe ak de anvan yo. Sant refleksyon Jones la se sou twa zanj yo, e pandan l ap prezante agiman li konsènan relasyon endisolisib twa zanj yo, li pwouve, pa menm lojik sa a menm, ke twonpèt Revelasyon nèf yo tou pa ka separe ak twa zanj Revelasyon katòz yo. Nou pral fèmen atik sa a ak chapit Jones la.

CHAPTER XI. THE THIRD ANGEL'S MESSAGE

CHAPIT XI. MESAJ TWAZYÈM ZANJ LAN

“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.

“REPONS pou kesyon enpòtan sa a pou jounen jodi a, ‘Kisa nou dwe fè?’ kapab bay avèk sètitid sou baz Sèt Twonpèt yo ak plas gwo nasyon yo jodi a; paske repons lan bay pa pawòl Bondye a, sou menm baz sa a.”

“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.

“Nou wè ke Twa Malè yo lye yon fason endisolisib ak twa dènye nan Sèt Twonpèt yo. Nan mitan menm Sèt Twonpèt yo—apre fen Katriyèm Twonpèt la, e anvan kòmansman Senkyèm Twonpèt la—sa ekri: ‘Epi mwen gade, epi mwen tande yon zanj k ap vole nan mitan syèl la, ki t ap di avèk yon gwo vwa: Malè, malè, malè pou moun ki rete sou latè yo, akoz lòt son twonpèt twa zanj ki poko kòmanse sonnen yo.’ Revelasyon 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 twa malè yo mare ansanm yon fason ki pa ka separe ak twa dènye nan sèt twonpèt yo, youn ak chak, sa mete tout kestyon nèt ale akòz lefèt ke, lè sonnen Senkyèm Anj lan fini, sa ekri: ‘Yon malè pase; epi, gade, gen de lòt malè k ap vini apre sa.’ Revelasyon 9:12. E lè sizyèm twonpèt la fini, sa ekri: ‘Dezyèm malè a pase; epi, gade, twazyèm malè a ap vini vit. E setyèm anj lan sonnen.’ Revelasyon 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.

“Koulye a, ki mare yon fason endisolib ak zanj sa a ki pwoklame vini Twa Malè yo, ki yo menm tou mare yon fason endisolib ak twa dènye nan Sèt Twonpèt yo, se ‘Twazyèm Zanj’ la nan Revelasyon 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.

“Pou sa kapab parèt tou kòm sèten, san okenn dout ditou, annou kòmanse ak Mesaj Twazyèm Zanj la nan Revelasyon 14 la, epi suiv, a rebou, koneksyon dirèk li yo rive jis nan kòmansman yo.

“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.’

Premye mo yo nan dosye a konsènan “twazyèm zanj lan” se sa yo: “Epi twazyèm zanj lan te swiv yo.” Revelasyon 14:9. Sa montre ke gen kèk ki te ale anvan, twazyèm zanj lan te “swiv.”

“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.’

“Pran, alò, vèsè ki vini anvan an: ‘Epi yon lòt zanj te swiv.’ Sa montre ke yon zanj te vini anvan sa a tou, e lè sa a swiv li, sa fè l tounen ‘yon lòt.’”

“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.’

“Retounen kounye a nan sizyèm vèsè a: ‘Epi mwen wè yon lòt zanj.’ Sa a tou sètifye ke yon zanj te pase anvan, sa ki fè sa a, pandan li ap vole nan mitan syèl la, vin tounen ‘yon lòt.’”

“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.’

“Lè nou remonte pi lwen nan liv Revelasyon an, nou pa jwenn okenn zanj, eksepte zanj Setyèm Twonpèt la, jiskaske nou rive nan premye vèsè chapit dis la; e la nou li: ‘Epi mwen wè yon lòt zanj vanyan.’ Jan ekspresyon sa a te fè sa deja, li sètifye ke, anvan sila a, gen yon zanj, ki, lè sila a parèt, fè yo pale de li kòm ‘yon lòt.’”

“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.’

“Lè nou kontinye remonte pi lwen toujou, nou pa jwenn okenn zanj, eksepte zanj Sizyèm Twonpèt la ak zanj Senkyèm Twonpèt la, jouk nou rive nan dènye vèsè chapit uit la; epi la nou rive nan premye a, paske nou li: ‘Epi mwen gade, epi mwen tande yon zanj’—pa ‘yon lòt zanj,’ men, an premye, ‘yon zanj.’”

“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:

“Konsa, kòmanse ak Revelasyon 8:13, gen yon seri zanj san entèripsyon ki mare pa mo ‘yon lòt la,’ dirèkteman rive jouk nan Twazyèm Zanj Revelasyon 14 la, avèk mesaj li a. Konsa:”

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

«Mwen gade, epi mwen tande yon zanj.» Revelasyon 8:13.

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

“‘Epi m te wè yon lòt zanj vanyan.’ Revelasyon 10:1.”

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

« Epi mwen wè yon lòt zanj. » Revelasyon 14:6.

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

« Epi yon lòt zanj te swiv li. » Vèsè 8.

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

« Epi twazyèm zanj lan te swiv yo. » Vèsè 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:

“Petèt dyagram senp sa a pral ede fè lyen ki genyen ant zanj ki anonse Twa Malè yo nan dènye twa nan Sèt Twonpèt yo, ak Mesaj Twazyèm Zanj lan nan Revelasyon 14 la vin klè:

“1st Trumpet Revelation 8:7

“1ye Twonpèt Revelasyon 8:7”

“2nd Trumpet Revelation 8:8

“2yèm Twonpèt la” Revelasyon 8:8

“3rd Trumpet Revelation 8:10

“3yèm Twonpèt la — Revelasyon 8:10”

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

“4yèm twonpèt la” Revelasyon 8:12: “Yon zanj” — Malè, malè, malè. Revelasyon 8:13.

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

“5yèm Twonpèt Revelasyon 9:1–11 / Premye Malè”

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

“6yèm Twonpèt la” Revelasyon 9:13 rive 11:13 Dezyèm Malè a “Yon lòt zanj vanyan.” Revelasyon 10:1

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

“7yèm Twonpèt la Revelasyon 11:13–19 Twazyèm Malè a ‘Yon lòt zanj. Revelasyon 14:6”

“‘There followed another.’ Revelation 14:6

“‘Yon lòt te swiv.’ Revelasyon 14:6”

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

« Le troisième ange les suivit. » Apocalypse 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.

“Pòtè tout sa a ka kounye a parèt pi klè toujou lè nou konsidere sa Mesaj Twazyèm Zanj lan vrèman ye an li menm: Sou fas li, ekspresyon an ‘Twazyèm Zanj lan’ klèman fè referans ak twazyèm nan yon seri twa zanj. Jan sa deja endike, seri twa zanj sa a, chak youn pote yon mesaj, jwenn nan katòzyèm chapit Revelasyon an, vèsè 6–12. Mesaj twa zanj sa yo melanje ansanm epi yo rive nan somè yo nan twazyèm lan, ki pa sispann sonnen jiskaske rekòt tè a fin mi, epi pare pou vini Senyè a vin rekòlte l.”

“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.’

“Mesaj Twazyèm Zanj lan li menm, jan yo anonse li nan pawòl Twazyèm Zanj lan, se konsa: ‘Epi twazyèm zanj lan suiv yo, li t ap di ak yon gran vwa, Si yon moun adore bèt la ak imaj li, epi li resevwa mak li sou fwon li, oswa nan men li, menm moun sa a va bwè diven kòlè Bondye a, ki vide san melanj nan tas endiyasyon li; epi yo va toumante l ak dife ak souf nan prezans zanj ki sen yo, ak nan prezans Ti Mouton an; epi lafimen touman yo ap monte pou tout tan ak tout tan; epi yo pa gen repo ni lajounen ni lannuit, yo menm ki adore bèt la ak imaj li, ak tout moun ki resevwa mak non li. Men pasyans sen yo: men sila yo ki kenbe kòmandman Bondye yo, ak lafwa Jezi.’”

“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.

“Sa a se Mesaj Twazyèm Zanj lan jan li ye a, separe ak de lòt yo. Men, an reyalite, li pa ka konsidere kòm yon mesaj apa; ni yo pa ka fè l kanpe pou kont li tankou si se li menm sèlman ki ta yon sèl mesaj separe pou mond lan; paske premye pawòl menm ki pale de li yo se: ‘Twazyèm Zanj lan te swiv YO.’ Konsa, pa premye pawòl menm mesaj la, yo voye nou tounen pa sèlman sou youn nan yo, men sou de yo ki te vini anvan li. E mo grèk yo tradui pa ‘swiv’ la pa vle di swiv apa, ni sèlman swiv, men ‘swiv ansanm ak,’ menm jan sòlda yo suiv kòmandan yo, oswa domestik yo suiv mèt yo; se poutèt sa, ‘swiv yon moun nan yon bagay; kite yon moun mennen tèt pa li.’ Lè yo di sa konsènan bagay yo, sa vle di swiv kòm yon rezilta; swiv ‘kòm yon konsekans yon bagay ki te ale anvan.’ Konsa, an rapò ak moun, Twazyèm Zanj lan suiv ansanm ak de yo ki te vini anvan li; epi mesaj li a, kòm yon bagay, vini kòm yon rezilta, oswa yon konsekans, de sa ki te ale anvan.”

“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.

“Men, konsènan Dezyèm nan tou, li ekri konsa: ‘Apre sa, yon lòt zanj te swiv.’ Menm jan ak Twazyèm Zanj lan ki swiv Dezyèm nan, se konsa tou Dezyèm Zanj lan swiv Premye a. Epi sou Premye a li ekri konsa: ‘Epi mwen wè yon lòt zanj t ap vole,’ elatriye. Sa a se premye a nan seri twa sa a. Gen yon lòt ki vini apre li; epi Twazyèm Zanj lan vini apre yo. Gen yon siksesyon nan lòd leve yo; men, lè twa yo fin leve youn apre lòt, lè sa a yo kontinye ansanm tankou yon sèl. Premye a fè mesaj li a sonnen byen fò; Dezyèm nan swiv epi li mete tèt li ansanm ak Premye a; Twazyèm nan swiv yo, epi li mete tèt li ansanm ak yo; konsa, lè twa yo ini, epi yo kontinye ansanm nan pisans ini yo, yo fòme yon mesaj pisan, twa-fwa-plwaye, ak yon vwa fò. Li mande yo tout pou fè Mesaj Twazyèm Zanj lan vin konplè; epi Mesaj Twazyèm Zanj lan pa ka bay an verite san yo pa bay yo tout.”

“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.’

“Ki sa, alò, mesaj twa fwa a ye nan pati pa li yo?—Men Premye a: ‘Epi mwen wè yon lòt zanj k ap vole nan mitan syèl la, ki te gen levanjil etènèl la pou l preche bay moun ki rete sou latè, ak tout nasyon, ak tout tribi, ak tout lang, ak tout pèp, li t ap di ak yon gwo vwa: Gen krentif pou Bondye, epi bay Li glwa; paske lè jijman Li a rive; epi adore Sila a ki te fè syèl la, tè a, lanmè a, ak sous dlo yo.’”

“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.’

“Men Dezyèm nan: ‘Apre sa, yon lòt zanj swiv, li t ap di: Babilòn tonbe, li tonbe, gran vil sa a, paske li fè tout nasyon yo bwè diven kòlè fònikasyon li a.’”

“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.’

“Epi men Twazyèm nan: ‘E twazyèm zanj lan te swiv yo, li t ap di ak yon vwa fò: Si yon moun adore bèt la ak imaj li a, epi li resevwa mak li sou fwon li oswa sou men li, menm moun sa a va bwè nan diven kòlè Bondye a, ki vide san melanj nan gode endiyasyon li a; epi y ap tòtire l ak dife ak souf nan prezans zanj sen yo, ak nan prezans Ti Mouton an. E lafimen touman yo monte pou tout tan ak tout tan; epi yo pa gen repo ni lajounen ni lannuit, yo menm ki adore Bèt la ak Imaj li a, ak nenpòt moun ki resevwa mak non li. Men pasyans sen yo: men moun ki kenbe kòmandman Bondye yo, ak lafwa Jezi.’”

“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.

Yon kout je sou pawòl chak nan mesaj sa yo ap fè dekouvri panse ki nan mo grèk la yo tradui pa “te swiv,” ki vle di “swiv kòm yon konsekans.” Premye a pote levanjil etènèl la pou l preche bay tout kreyati, rele tout moun pou yo gen krentif pou Bondye, pou yo bay li glwa, epi pou yo adore li; paske lè jijman li a rive. Rejè mesaj sa a pwodui yon eta de bagay ki, kòm konsekans rejè sa a, dekri nan pawòl Dezyèm Zanj lan, ki swiv. Epi poutèt rejè Premye Mesaj la; epi poutèt konsekans rejè sa a, jan sa anonse nan Dezyèm nan; yon eta de bagay pwodui, kòm yon lòt konsekans ankò, ki egzije pou Twazyèm Zanj lan swiv yo, pwoklame ak yon gwo vwa avètisman terib li kont move bagay terib ki te pwodui kòm doub konsekans rejè Premye Mesaj la.

“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.’

“Epi vwa ak travay Twazyèm Zanj lan melanje ak sa Premye a, sa klè nan dènye pawòl li yo: ‘Men sila yo ki kenbe kòmandman Bondye yo ak lafwa Jezi;’ paske se toujou objektif predikasyon levanjil etènèl la. Sa se sans pè Bondye a, bay li glwa, epi adore ‘sila a ki fè syèl la, tè a, lanmè a, ak sous dlo yo.’ Kenbe kòmandman Bondye yo ak lafwa Jezi se sèl bagay k ap fè nenpòt nanm kapab kanpe nan lè jijman li a, ki premye zanj lan deklare ‘rive.’”

“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.

“Tousuit apre pawòl final Twazyèm Zanj lan, yo ‘te tande yon vwa soti nan syèl la ki t ap di m: Ekri, Benediksyon pou mò yo ki mouri nan Senyè a depi kounye a’—depi tan sa a pou pi devan. Revelasyon 14:13. E tousuit apre sa vini pawòl sa yo: ‘Apre sa, mwen gade, epi men yon nwaj blan; e sou nwaj la te gen yon moun ki te chita, ki te sanble ak Pitit lòm nan, li te gen sou tèt li yon kouwòn an lò, e nan men li yon kouto digo byen file. E yon lòt zanj soti nan tanp lan, li t ap rele ak yon vwa fò bay li menm ki te chita sou nwaj la: Voye kouto digo ou a, epi rekòlte; paske lè a rive pou ou rekòlte; paske rekòt tè a mi. E sila a ki te chita sou nwaj la voye kouto digo li sou tè a; epi yo rekòlte tè a.’ Revelasyon 14:14–16. E ‘rekòt la se fen lemonn.’ Matye 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.

“Ankò: Twazyèm Zanj lan an patikilye avèti tout moun kont adorasyon bèt la ak imaj li a, kèlkeswa sa yo ka ye; epi, dapre Revelasyon 19:11–21, nou jwenn ke bèt la ak imaj li a ‘vivan’ lè Seyè a vini nan nyaj syèl la, epi se ‘toude’ yo detwi ak klète vini li a.

“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.

“Verite sa yo montre ke mesaj Twazyèm Zanj lan se yon mesaj pisan, an twa pati, ki pale ak gwo vwa, ki ale nan tout nasyon, tout tribi, tout lang ak tout pèp, jis anvan dezyèm vini Senyè a; e ki fè rekòt tè a muri, epi ki prepare yon pèp ki pare pou Senyè a, menm jan mesaj Jan Batis la te prepare chemen an pou premye vini Senyè a. Konsa, li se dènye mesaj Bondye bay lemonn nan, mesaj final la, mesaj k ap fèmen an.”

“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.

“Koulye a, avèk yon konpreyansyon konsa sou sa Mesaj Twazyèm Zanj lan ye nan li menm, relasyon mesaj sa a ak gran nasyon jodi a yo ka pi byen disène lè yo konsidere Tan Mesaj Twazyèm Zanj lan.” A. T. Jones, The Great Nations of Today, 114.