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.

Nwannaanyị White na-ekwu ọtụtụ ugboro na akụkụ Akwụkwọ Nsọ dị n’Aịzaya nke Jizọs gụrụ n’ụlọ nzukọ dị na Nazaret, ọ bụghị nanị na ọ kpọsara ọrụ Ya, kama ọ nọchikwara ọrụ anyị n’ụdị amụma. Mmezu zuru oke nke ọrụ ahụ e tere mmanụ maka ya ka ndị mejupụtara ọkọlọtọ nke otu narị puku na iri anọ na anọ na-arụzu.

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.

Mmụọ nke Onyenweanyị Chineke dịkwasịrị m; n’ihi na Onyenweanyị eteworị m mmanụ ka m kwusara ndị dị umeala ozi ọma; o zitela m ka m kechie obi ndị e tiworo etiwọ, ka m kpọsaa nnwere onwe nye ndị a dọtara n’agha, na mmeghe nke ụlọ mkpọrọ nye ndị a tụrụ agbụ; ka m kpọsaa afọ anabatara nke Onyenweanyị, na ụbọchị ịbọ ọ́bọ̀ nke Chineke anyị; ka m kasie ndị niile na-eru uju obi; ka m debeere ndị na-eru uju na Zayọn, ka m nye ha mma n’ọnọdụ ntụ, mmanụ nke ọṅụ n’ọnọdụ iru uju, uwe nke otuto n’ọnọdụ mmụọ nke ibu arọ; ka e wee kpọọ ha osisi nke ezi omume, ihe Ọṇyenweanyị kụrụ, ka e wee nye ya otuto. Ha ga-ewukwa mkpọmkpọ ebe ochie, ha ga-eme ka mbibi mbụ bilie ọzọ, ha ga-emekwa ka obodo ndị tọgbọrọ n’efu dị ọhụrụ, bụ́ mbibi nke ọtụtụ ọgbọ. Ndị ọbịa ga-eguzo ma zụọ atụrụ unu, ụmụ ndị mba ọzọ ga-abụkwa ndị ọrụ ubi unu na ndị na-elekọta ubi vaịn unu. Ma a ga-akpọ unu Ndị Nchụàjà nke Onyenweanyị: ndị mmadụ ga-akpọ unu Ndị Ozi nke Chineke anyị: unu ga-eri akụnụba nke ndị mba ọzọ, unu ga-anyakwa isi n’ebube ha. N’ọnọdụ ihere unu, unu ga-enweta okpukpu abụọ; n’ọnọdụ mgbagwoju anya, ha ga-aṅụrị ọṅụ n’oke ha: ya mere n’ala ha ka ha ga-enwe okpukpu abụọ: ọṅụ ebighị ebi ga-abụ nke ha. Aịsaịa 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.”

N’isiokwu gara aga, anyị malitere ịmata “awa, ọnwa, ụbọchị na afọ” nke mejupụtara amụma oge nke afọ narị atọ na iri itoolu na otu na ụbọchị iri na ise. Oge adịkwaghị, ya mere a ghaghị itinye okwu anọ ndị a nke oge n’ụzọ ihe nnọchianya n’ụbọchị ikpeazụ, mgbe a na-emegharịrị njirimara amụma nke ahụhụ mbụ na nke abụọ n’ahụhụ nke atọ. “Afọ” ahụ bụ “afọ nke nnabata nke Onyenwe anyị,” ọ bụkwa “ụbọchị nke ịbọ ọ́bọ̀ Chineke anyị.”

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

“Ụbọchị” ahụ bụ “ụbọchị nke ọdachi,” ụbọchị nke nkwụghachi ụgwọ, na ọbọ, dị ka Mozis gosipụtara.

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.

Ọ́ bụ nke M imegwara, na ịkwụghachi ụgwọ; ụkwụ ha ga-amị amị n’oge kwesịrị ekwesị: n’ihi na ụbọchị nke mbibi ha dị nso, ihe ndị ga-abịakwasịkwa ha na-eme ọsọ ọsọ. Deuteronomy 32:35.

In Isaiah it is the “acceptable year” and the “day of vengeance,” and the day of vengeance is Moses’ “day of calamity” where Laodicea’s foot slides as they receive recompense and vengeance. The hour of the great earthquake, the day of calamity, the acceptable year and the first month all align with the Sunday law. The word “month” in Joel is an added word, but the added word is correct. The translators added the word “month” in agreement with the truth that the latter rain came in the first month.

N’Akwụkwọ Aịzaya, ọ bụ “afọ a na-anabata” na “ụbọchị ịbọ ọ́bọ̀,” ma ụbọchị ịbọ ọ́bọ̀ ahụ bụ “ụbọchị ọdachi” nke Mosis, ebe ụkwụ Laodisia na-amịpụ ka ha na-anata nkwụghachi na ịbọ ọ́bọ̀. Oge elekere nke nnukwu ala ọma jijiji, ụbọchị ọdachi, afọ a na-anabata, na ọnwa mbụ niile na-adakọ n’iwu Sunday. Okwu ahụ bụ “ọnwa” n’akwụkwọ Joel bụ okwu e tinyere, ma okwu e tinyere ahụ ziri ezi. Ndị ntụgharị asụsụ tinyere okwu ahụ bụ “ọnwa” n’ịkwado eziokwu ahụ na mmiri ozuzo ikpeazụ bịara n’ọnwa mbụ.

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.

Ya mere, unu ụmụ Zion, ṅụrịanụ ọṅụ n’ime Onyenwe anyị Chineke unu; n’ihi na O nyewo unu mmiri ozuzo mbụ n’ụzọ kwesịrị ekwesị, Ọ ga-emekwa ka mmiri ozuzo zoooro unu, mmiri ozuzo mbụ, na mmiri ozuzo ikpeazụ n’ọnwa mbụ. Joel 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.

Okwu ahụ bụ “ọnwa” bụ nkọwa e tinyere, ọ bụghị akụkụ nke ederede mbụ e sitere n’ike mmụọ nsọ dee. Asụsụ Hibru na-ekwu naanị na mmiri ozuzo ga-abịa “na mbụ” ma ọ bụ “dị ka n’oge mbụ”—nke pụtara na Chineke ga-eweghachi mmiri ozuzo n’oge ya kwesịrị ekwesị, dịka n’oge gara aga. Nwanyị White ugboro ugboro na-akọwa mmegharị Millerite nke afọ 1840 ruo 1844 site n’ịtụnyere ya na Pentikọst iji kọwaa mmiri ozuzo ikpeazụ n’ụbọchị ikpeazụ. Mmiri ozuzo ikpeazụ na-abịa “dị ka n’oge mbụ,” nke bụ Pentikọst, nke Nwanyị White ugboro ugboro na-ejikọta na iwu Sunday.

“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.

“Mmụọ-ozi ahụ nke na-esonye n’ikwusa ozi nke mmụọ-ozi nke atọ ga-eji ebube ya mee ka ụwa dum nwee ìhè. A na-ebu amụma n’ebe a ọrụ nke ga-eru ụwa nile na ike pụrụ iche a na-ahụbeghị mbụ. Njem ije ọbịbịa ahụ nke 1840–44 bụ ngosipụta dị ebube nke ike Chineke; e bugara ozi nke mmụọ-ozi mbụ n’ebe ọrụ ndị mịshọn nile dị n’ụwa, ma n’ụfọdụ mba e nwere mmasị okpukpe kasịnụ e hụworo n’ala ọ bụla kemgbe Ndozigharị nke narị afọ nke iri na isii; ma ihe ndị a ga-agafe agafe site n’oké mmegharị ahụ 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.

“Ọrụ ahụ ga-adị ka nke Ụbọchị Pentikọst. Dịka e nyere ‘mmiri mbụ,’ n’ịwụsa Mmụọ Nsọ na mmalite nke oziọma, iji mee ka mkpụrụ dị oké ọnụ ahịa pulite, otu a ka a ga-enye ‘mmiri ikpeazụ’ n’ngwụcha ya maka ime ka owuwe ihe ubi chaa acha. ‘Mgbe ahụ ka anyị ga-ama, ma ọ bụrụ na anyị anọgide n’ịma Onyenweanyị: ọpụpụ Ya edobewo dịka ụtụtụ; Ọ ga-abịakwutekwa anyị dịka mmiri ozuzo, dịka mmiri ikpeazụ na mmiri mbụ n’elu ụwa.’ Hosea 6:3. ‘Ya mere, ṅụrịa ọṅụ, unu ụmụ Zaịọn, ṅụrịakwa ọṅụ n’ime Onyenweanyị bụ Chineke unu: n’ihi na O nyewo unu mmiri mbụ n’oke ziri ezi, Ọ ga-emekwa ka mmiri zooruo unu, mmiri mbụ, na mmiri ikpeazụ.’ Joel 2:23. ‘N’ụbọchị ikpeazụ, ka Chineke kwuru, M ga-awụsa site na Mmụọ M n’elu anụ ahụ niile.’ ‘Ọ ga-erukwa na onye ọbụla nke kpọrọ aha Onyenweanyị oku ka a ga-azọpụta.’ Ọrụ 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.

“Ọrụ ukwu nke oziọma agaghị akwụsị site n’ịdị ntakịrị n’ime ngosipụta nke ike Chineke karịa nke gosipụtara mmalite ya. Amụma ndị mezuru n’ịwụsa mmiri ozuzo mbụ n’oge mmeghe nke oziọma ga-emezukwa ọzọ n’ime mmiri ozuzo ikpeazụ n’oge mmechi ya. Lee ‘oge ume ọhụrụ’ ndị a nkeozi Pita lere anya n’ihu mgbe o kwuru sị: ‘Ya mere, chegharịanụ, laghachikwutekwanụ Chineke, ka e hichapụ mmehie unu, mgbe oge ume ọhụrụ ga-esi n’ihu Onyenwe anyị bịa; Ọ ga-ezipụkwa Jisọs.’ Ọrụ Ndịozi 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.

Pentikọst bụ “mmeghe” ma ọ bụ “mmalite” nke ọrụ oziọma, ma mmiri ozuzo ikpeazụ n’oge “ngwụcha” bụ “mmechi.” Nke mbụ na-anọchi anya nke ikpeazụ. Ọnwa mbụ na-akọwapụta ịwụsa nke Mmụọ Nsọ n’oge iwu Ụka.

“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. …

“Ọ dịghị onye ọbụla n’ime anyị ga-anata akara nke Chineke ma ọ bụrụhaala na e nwere otu ntakịrị ntụpọ ma ọ bụ mmerụ n’àgwà anyị. E hapụrụ ya n’aka anyị idozi mmejọ ndị dị n’àgwà anyị, ime ka ụlọ nsọ nke mkpụrụ obi dị ọcha pụọ n’ime mmetọ ọ bụla. Mgbe ahụ mmiri ozuzo ikpeazụ ahụ ga-adakwasị anyị dịka mmiri ozuzo mbụ ahụ dakwasịrị ndị na-eso ụzọ Kraịst n’Ụbọchị Pentikọst. …

“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.

“Gịnị ka unu na-eme, ụmụnna, n’ọrụ ukwu a nke nkwadebe? Ndị na-ejikọta onwe ha na ụwa na-anata ụkpụrụ ụwa ma na-akwadebe maka akara nke anụ ọhịa ahụ. Ndị na-enweghi ntụkwasị obi n’onwe ha, ndị na-eweda onwe ha ala n’ihu Chineke ma na-eme ka mkpụrụ obi ha dị ọcha site n’irube isi n’eziokwu—ndị a na-anata ụkpụrụ nke eluigwe ma na-akwadebe maka akara Chineke n’egedege ihu ha. Mgbe iwu ahụ ga-apụta ma etinye akara ahụ, agwa ha ga-anọgide dị ọcha ma bụrụ nke na-enweghị ntụpọ ruo mgbe ebighị ebi.” Testimonies, olu nke 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.

“Ọnwa” mbụ ahụ bụ iwu Sọnde, “awa” nke nnukwu ala ọma jijiji ahụ bụ iwu Sọnde, “ụbọchị” nke ọdachi, nkwụghachi-ụgwọ na ịbọ ọbọ bụ iwu Sọnde, ma “afọ” a nabatara bụ iwu Sọnde. Afọ iri na narị ise nke amụma banyere ahuhu mbụ ahụ na-ejedebe n’iwu Sọnde, ebe afọ narị atọ na iri itoolu na otu na ụbọchị iri na ise ahụ na-amalite.

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.

Na-agwa mmụọ-ozi nke isii ahụ nke nwere opi sị, Tọpụ mmụọ-ozi anọ ahụ ndị e kere agbụ n’osimiri ukwu ahụ, Yufretis. E wee tọpụ mmụọ-ozi anọ ahụ, ndị a kwadebere maka otu awa, na otu ụbọchị, na otu ọnwa, na otu afọ, ka ha gbuo otu ụzọ n’ime ụzọ atọ nke mmadụ. Mkpughe 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.

“Ndị mmụọ ozi anọ” ahụ e “kekọrọ n’osimiri ukwu ahụ, Yufretis,” ka a “tọhapụrụ” n’oge awa nke iwu Ụka. E “kwadebere” ha n’amụma maka awa, ụbọchị, ọnwa, na afọ nke ahụhụ nke abụọ, ka ha gbuo otu ụzọ n’ime atọ nke mmadụ. A na-egbu United States dịka alaeze nke isii n’amụma Akwụkwọ Nsọ n’oge iwu Ụka, ma United States bụ otu ụzọ n’ime atọ nke njikọ atọ ahụ e guzobere n’oge iwu Ụka. A na-emegharị ahụhụ nke abụọ n’ime ahụhụ nke atọ, dịka a na-emegharị mmụọ ozi nke abụọ n’ime mmụọ ozi nke atọ.

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.

A tọhapụrụ ifufe anọ ahụ na 9/11, na-akara mmalite nke ịkàchi akara nke puku otu narị na iri anọ na anọ, ma ozugbo e mesịrị e jigidere ha. Mgbe ndị ahụ a na-anọchi anya ha n’Aịzaya iri isii na otu ndị na-eru uju ka a na-akasi obi, a na-akasi ha obi site n’ịwụsa nke ọma zuru oke nke Onye Nkasi Obi n’iwu ụbọchị Sọnde, nke bụkwa “awa” nke nnukwu ala ọma jijiji ahụ. Ndị na-eru uju n’afọ anabatara, bụ kpọmkwem ndị ahụ ka ha na-eru uju n’Ezikiel itoolu, ndị na-anata akara nke Chineke. Jizọs malitere ozi Ya site n’ịkọ Aịzaya iri isii na otu, Nwanyị White na-eme ka nkwupụta Ya kwekọọ n’ọrụ anyị.

“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.

“Kristi kwusara ozi ya nye ụwa mgbe, n’ụlọ nzukọ dị na Nazaret, ọ gụrụ site n’amụma Aịzaya, sị: ‘Mmụọ nke Onyenwe anyị dịkwasịrị m, n’ihi na Ọ terela m mmanụ ka m kwusaa Oziọma nye ndị ogbenye; O zitela m ịgwọ ndị obi ha tiworo etiwa, ikwusara ndị a dọtara n’agha ntọhapụ, na ime ka ndị ìsì nwetaghachi ịhụ ụzọ, ịtọhapụ ndị a nyawara nyawa, ikwusa afọ ahụ nke Onyenwe anyị nabatara.’ Lee ọrụ dị ukwuu nke dị n’ihu ya!—Ikwusa afọ ahụ nke Onyenwe anyị nabatara. Oge a na-agụnye ọgbọ n’elu ọgbọ, ọ na-esite na narị afọ ruo na narị afọ, ebe oge amara ga-adịgide. Chineke na-eche ịnụ arịrịọ na ịkụ aka; na-ele anya ịhụ ka mmadụ na-abịarukwu ya nso, ya bụ Onye naanị ya pụrụ inyere anyị aka. Ọ na-agụsi ya agụụ ike ịgbaghara mmehie ha, ịnabata ha dịka ndị nke ya. Ọ ga-anabata mkpụrụobi ọ bụla nke nwere nchegharị nke na-abịakwute ya; n’ihi na ọ bụ imezu ọrụ a ka Chineke tere Ọkpara ya ọ mụrụ naanị ya mmanụ.”

“But why did not Christ finish the statement recorded in Isaiah? Why did he omit the clause, ‘and the day of vengeance of our God’? The latter portion of this sentence was just as much truth as the first part; and Christ did not deny the truth by his silence, by withholding a portion of his own words given to his chosen prophet. But this last clause was that upon which his hearers delighted to dwell, and which they were inclined to practice, pronouncing judgment upon all who were not of their religious faith. Instead of giving to the people words of truth and righteousness and forgiveness, they had taught them that God hated all the heathen world. The paternal character of God had been misrepresented, and buried beneath human traditions. Signs of the Times, January 14, 1897.

“Ma gịnị mere Kraịst ejighị mechaa okwu ahụ e dere n’Aịzaya? Gịnị mere o ji hapụ nkebiokwu a, ‘na ụbọchị ịbọ ọ́bọ̀ Chineke anyị’? Akụkụ ikpeazụ nke ahịrịokwu a bụ eziokwu n’otu aka ahụ dị ka akụkụ mbụ ya; ma Kraịst agọtaghị eziokwu ahụ site n’ịgbachi nkịtị ya, site n’ịhapụ akụkụ nke okwu nke ya onwe ya nyere onye amụma ọ họpụtara. Ma nkebiokwu ikpeazụ a bụ nke ndị na-anụ ya nwere mmasị ibi na ya, nke ha nwekwara ọchịchọ ime n’omume, na-ekwupụta ikpe n’ahụ ndị niile na-esoghị okwukwe okpukpe ha. Kama inye ndị mmadụ okwu eziokwu na ezi omume na mgbaghara, ha akuziri ha na Chineke kpọrọ ụwa nile nke ndị mba ọzọ asị. E mebiri emebi àgwà nna nke Chineke, e liekwa ya n’okpuru ọdịnala mmadụ. 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.’

“A kọwara ozi nke ndị nke Chineke n’oge a n’okwu mmụọ nsọ nke na-akọwa ọrụ nke Mesaịa: ‘Mmụọ nke Onyenwe anyị Chineke dị n’elu m, n’ihi na Onyenwe anyị eteela m mmanụ ka m zie ndị dị umeala ozi ọma; O zitela m ka m gwọọ ndị obi ha tiworo etiwa, ka m kpọsaa nnwere onwe nye ndị a dọtara n’agha, na mmeghe nke ụlọ mkpọrọ nye ndị e kere agbụ; ka m kpọsaa afọ nke anabatara nke Onyenwe anyị, na ụbọchị ọbọ nke Chineke anyị; ka m kasie ndị niile na-eru újú obi, ka m dozieere ndị na-eru újú na Zayọn, inye ha okpu ọma n’ọnọdụ ntụ, mmanụ nke ọṅụ n’ọnọdụ iru újú, uwe nke otuto n’ọnọdụ mmụọ nke ịdị arọ; ka e wee kpọọ ha osisi nke ezi omume, ihe ọkụkụ nke Onyenwe anyị, ka e wee nye Ya otuto.’”

“‘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.

“‘Ha ga-ewughachi ebe ndị tọgbọrọ n’efu nke ochie, ha ga-eme ka mbibi ndị mbụ bilie ọzọ, ha ga-arụzikwakwa obodo ndị mebiri emebi, bụ mkpọmkpọ ebe nke ọtụtụ ọgbọ.’” 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.

Tupu anyị aga n’ihu n’ime mmegharị ọzọ nke ahụhụ nke abụọ n’ime ahụhụ nke atọ, anyị kwesịkwara ichetara onwe anyị na a ga-aghọta ozi ahụ site n’iweta “ahịrị n’elu ahịrị.” Nke a na-egosi na “elekere” ọ bụla, “ụbọchị” ọ bụla, “ọnwa” ọ bụla na “afọ” ọ bụla n’Okwu nsọ sitere n’ike mmụọ nsọ nke dabara n’ọnọdụ iwu Sọnde ka a ga-etinyekwa n’ọrụ n’ịkwadebe Islam ka ọ tigbuo iwu Sọnde.

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.

Dịka ọmụmaatụ: a na-achọta okwu ahụ bụ “awa” naanị n’otu akwụkwọ nke Agba Ochie, akwụkwọ ahụ bụkwa akwụkwọ Daniel. N’ime Daniel, e kwuru “awa” ugboro ise.

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.

Ma onye ọ bụla nke na-adaghị n’ala ma fee ofufe, n’otu awa ahụ ka a ga-atụba ya n’etiti ọkụ ukwu na-ere ere. … Ugbu a, ọ bụrụ na unu dị njikere na mgbe ọbụla unu nụrụ ụda opi, ọjà, ubọ-akwara, sackbut, psaltery, na dulcimer, na ụdị egwú niile, unu adaa n’ala fee ofufe ihe oyiyi ahụ nke m mere, ọ dị mma: ma ọ bụrụ na unu efeghị ofufe, n’otu awa ahụ ka a ga-atụba unu n’etiti ọkụ ukwu na-ere ere; ònye kwa bụ Chineke ahụ nke ga-anapụta unu n’aka m? 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.

Nwannaanyị White na-etinyekarị Daniel isi nke atọ n’ọrụ, ya mere kwa “n’otu awa ahụ” n’iwu Sọnde. N’ime Daniel isi nke anọ, Daniel nọ n’ịtụnanya ruo “otu awa” ka ọ na-agbasi mbọ ike ịkọwa ikpe na-abịa n’ahụ Nebukadneza.

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.

Mgbe ahụ, Daniel, onye aha ya bụ Belteshazzar, juru n’ọnụ ruo otu awa, echiche ya wee nye ya nsogbu. Eze kwuru, sị, Belteshazzar, ekwela ka nrọ a ma ọ bụ nkọwa ya nye gị nsogbu. Belteshazzar zara, sị, Nna m ukwu, ka nrọ a bụrụ nke ndị kpọrọ gị asị, ka nkọwa ya bụrụkwa nke ndị iro gị. Daniel 4:19.

Daniel is astonished for “one hour” as he seeks to understand how to inform Nebuchadnezzar of his coming judgment. Daniel is representing the messenger of the first angel who announces the “hour” of judgment has come. His prediction is given to Nebuchadnezzar, and a year later the judgment upon Babylon is brought upon Nebuchadnezzar.

Daniel tụrụ n’anya ruo “otu awa” ka ọ na-achọ ịghọta otú ọ ga-esi gwa Nebukadneza banyere ikpe na-abịanụ n’elu ya. Daniel na-anọchi anya onye ozi nke mmụọ ozi mbụ, onye na-ekwusa na “awa” ikpe eruwo. E nyere Nebukadneza amụma ya, ma otu afọ ka e mesịrị, e wetara Nebukadneza ikpe ahụ e kpebiri n’elu Babilọn.

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.

N’otu awa ahụ ka emezuru ihe ahụ n’ahụ Nebukadneza: a chụpụkwara ya n’etiti mmadụ, ọ na-erikwa ahịhịa dị ka ehi, igirigi nke eluigwe na-eme ka ahụ ya bụrụ mmiri, ruo mgbe ntutu isi ya toro dị ka ábụ́bà ugo, mbọ ya dịkwa ka mkpisi nnụnụ. Daniel 4:33.

Daniel is predicting the soon-coming Sunday law, and when it arrives it is the “hour” of judgment upon Babylon. Both “hours” are identifying the Sunday law, which is the hour of the great earthquake. Nebuchadnezzar is the alpha and Belshazzar is the omega of the story of Babylon, and Belshazzar is slain in the very night that the hand writing came upon the wall.

Daniel na-ebu amụma banyere iwu ụbọchị Sọnde nke na-abịa n’oge na-adịghị anya, ma mgbe ọ bịarutere, ọ bụ “awa” nke ikpe n’elu Babilọn. “Awa” abụọ ahụ na-akọwapụta iwu ụbọchị Sọnde, nke bụ awa nke nnukwu ala ọma jijiji ahụ. Nebukadneza bụ alfa, Belshaza bụkwa omega nke akụkọ Babilọn, ma e gburu Belshaza n’abalị ahụ n’onwe ya nke ide-aka ahụ pụtara n’elu mgbidi.

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.

N’otu awa ahụ ka mkpịsị aka nke aka mmadụ pụtara, deekwa ihe n’ihu ihe-ndọba oriọna n’elu nkume a kpara nke mgbidi nke obí eze: eze wee hụ akụkụ aka ahụ nke dere ihe ahụ. Daniel 5:5.

The “same hour” the writing came upon the wall identifies when the written Sunday law destroys the “wall” of separation of church and state at the Sunday law, and then Babylon ended as does the United States as the sixth kingdom of Bible prophecy. As the sixth kingdom the United States is the power who reigns for seventy symbolic years in Isaiah twenty-three when the whore of Tyre is forgotten. The kingdom or king that Isaiah refers to are the days of seventy years and the kingdom that reigned for seventy years in Bible prophecy was Babylon. The fall of Belshazzar’s Babylon typifies the fall of the United States, at the Sunday law, where the handwriting upon the wall aligns with the speaking as a dragon of Revelation thirteen.

N’otu “otu awa ahụ” ka ide ahụ pụtara n’elu mgbidi na-egosi oge iwu Sọnde e dere ede na-ebibi “mgbidi” nkewa dị n’etiti ụka na ọchịchị n’iwu Sọnde ahụ, ma mgbe ahụ Babilọn bịara n’ọgwụgwụ ya, dịka United States na-abịa kwa n’ọgwụgwụ ya dị ka alaeze nke isii n’amụma Akwụkwọ Nsọ. Dị ka alaeze nke isii, United States bụ ike ahụ nke na-achị afọ iri asaa nke ihe nnọchianya n’Aịsaịa iri abụọ na atọ mgbe akwụna nke Taịa e chefuru. Alaeze ahụ ma ọ bụ eze ahụ Aịsaịa na-ekwu maka ya bụ ụbọchị iri asaa ahụ, ma alaeze ahụ nke chịrị afọ iri asaa n’amụma Akwụkwọ Nsọ bụ Babilọn. Ọdịda Babilọn nke Belshaza na-anọchi anya ọdịda United States n’iwu Sọnde ahụ, ebe ide aka ahụ n’elu mgbidi kwekọrọ n’ikwu okwu dịka dragọn nke Mkpughe iri na atọ.

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.

N’Mkpughe iri na asatọ, ikpe a ga-ekpe Babilọn na-amalite n’iwu ụbọchị Sọnde n’amaokwu nke anọ, mgbe olu nke abụọ na-egosi na ikpe ya na-abịa n’otu awa, nakwa n’otu ụbọchị.

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.

M wee nụkwara olu ọzọ si n’eluigwe, na-asị, Sinụ n’ime ya pụta, ndị m, ka unu ghara iketa òkè na mmehie ya, ka unu ghara inweta kwa ihe otiti ya dị iche iche. N’ihi na mmehie ya eruola ruo n’eluigwe, Chineke echetawokwa ajọ omume ya nile. Kwụghachinụ ya ụgwọ dịka o si kwụghachi unu, meekwa ka ọ bụrụ okpukpu abụọ n’ụzọ dị ka ọrụ ya si dị: n’ime iko ahụ o juputara, juputaranụ ya okpukpu abụọ. Dị ka ọ nyeworo onwe ya otuto, biri ndụ n’ụtọ na n’ịṅụrị, otu a ka unu nye ya ahụhụ na iru uju: n’ihi na ọ na-asị n’obi ya, Anọ m ọdụ dịka eze nwanyị, abụghịkwa m nwanyị di ya nwụrụ, agaghịkwa m ahụ iru uju ma ọlị. N’ihi ya ka ihe otiti ya ga-abịa n’otu ụbọchị, ọnwụ, na iru uju, na ụnwụ; a ga-esurekwa ya kpamkpam n’ọkụ: n’ihi na Onye-nwe-anyị bụ Chineke nke na-ekpe ya ikpe dị ike. Ndị eze nke ụwa, ndị ha na ya kwara iko, bikwa ndụ n’ụtọ na n’ịṅụrị, ga-akwa ákwá n’ihi ya, tiekwa mkpu n’ihi ya, mgbe ha ga-ahụ anwụrụ ọkụ nke nsure ya, ka ha guzo n’ebe dị anya n’ihi egwu ahụhụ ya, na-asị, Ewoo, ewoo, obodo ukwu ahụ Babilọn, obodo ahụ dị ike! n’ihi na n’otu awa ka ikpe gị bịaruworo. Mkpughe 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.

N’ụzọ doro anya, ikpe na-aga n’ihu a na-ekpe Babilọn na-amalite n’iwu ụbọchị Sọnde nke amaokwu nke anọ, mgbe a kpọpụtara ìgwè atụrụ ọzọ nke Chineke ka ha pụta na Babilọn. Jọn na-akọwapụta oge ikpe a na-ekpe ya dịka ma “ụbọchị” ma “awa,” si otu a na-eme ka o doo anya na a ga-aghọta ihe nnọchianya ndị ahụ nke oge n’ụzọ nnọchianya.

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

A ga-eme Ememme Ngabiga n’ọnwa mbụ, ma Ememme Ngabiga kwekọrọ n’obe, nke n’aka nke ya kwekọrọ n’iwu Sọnde.

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.

Onyenweanyị gwara Mozis na Eron okwu nʼala Ijipt, sị, Ọnwa a ga-abụrịrị unu mmalite nke ọnwa dị iche iche; ọ ga-abụ ọnwa mbụ nke afọ nye unu. Gwanụ ọgbakọ Izrel niile okwu, sị, Nʼụbọchị nke iri nke ọnwa a ka onye ọ bụla ga-ewere nwa atụrụ, dịka ụlọ nna nna ha si dị, otu nwa atụrụ maka otu ụlọ: Ma ọ bụrụ na ndị ezinụlọ ahụ dị ntakịrị nke na ha agaghị eru nwa atụrụ ahụ, ya na onye agbata obi ya nke dị nso nʼụlọ ya ga-ewere ya dịka ọnụ ọgụgụ mkpụrụobi si dị; onye ọ bụla dịka iri ya ga-agụ unu ọnụ maka nwa atụrụ ahụ. Nwa atụrụ unu ga-abụ nke na-enweghị ntụpọ, nke bụ nwoke, nke dị otu afọ: unu ga-ewere ya nʼatụrụ, ma ọ bụ nʼewu: Unu ga-edebekwa ya ruo nʼụbọchị nke iri na anọ nke otu ọnwa ahụ: ọgbakọ dum nke nzukọ Izrel ga-egbukwa ya nʼuhuruchi. Ọpụpụ 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.

Ngabiga Ngabiga bụ mmalite oge Pentikọst, ya mere ọ na-anọchi anya Pentikọst, nke n’aka nke ya kwekọrọ na iwu Sọnde. E guzobere ụlọikwuu ahụ n’ụbọchị mbụ nke ọnwa mbụ, si otu a na-anọchi anya iwuli elu nke nzukọ mmeri dịka ọkọlọtọ n’oge iwu Sọnde. “Awa,” “ụbọchị,” “ọnwa,” na “afọ” nke ahuhu nke abụọ na-akọwapụta iwu Sọnde, ma n’ahịrị n’elu ahịrị nke ọ bụla n’ime okwu ndị ahụ nke oge kwekọrọ na iwu Sọnde mgbe okirikiri okwu ahụ kwekọrọ. N’oge iwu Sọnde, oge nke abụọ nke mkpagbu nke papal na-amalite, nke mbụ bụ afọ 1,260 nke butere na ndị martia nke oge ahụ kpọkuru Onyenwe anyị n’akara nke ise site n’ajụjụ nke “ruo ole mgbe,” ruo mgbe a ga-ekpe ike papal ahụ ikpe. N’ọbara mgbukpọ nke abụọ nke papal, Jizọs emeela ka ndị Ya mara na ha ekwesịghị ichegbu onwe ha banyere ihe ha ga-ekwu mgbe a na-akpagbu ha.

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.

Ma mgbe ha ga-edu unu gaa, nyefee kwa unu, unu echegbula onwe unu tupu oge eruo ihe unu ga-ekwu, unu adịghịkwa ebu ụzọ chepụta ya: kama ihe ọ bụla a ga-enye unu n’oge ahụ, nke ahụ ka unu kwuo: n’ihi na ọ bụghị unu na-ekwu okwu, kama Mmụọ Nsọ. 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.

N’ihe mbibi mbụ, a tara ndị mmadụ ahụhụ ruo otu narị afọ na iri ise. Afọ ndị ahụ bidoro na Julaị 27, 1299, ma kwụsị na Julaị 27, 1449, mgbe ndị mmụọ ozi anọ ahụ tọhapụrụ ifufe anọ ndị ahụ e kwadebere maka awa, ụbọchị, ọnwa, na afọ, ka ha gbuo otu ụzọ n’ime ụzọ atọ nke ndị mmadụ. Oge ahụhụ ahụ na-anọchi anya oge e guzobere onyinyo nke anụ ọhịa ahụ na United States. Oge ahụ bụ ụbọchị iri na ise ahụ a nọchiri anya ha na Levitikọs iri abụọ na atọ, site n’emume opi ruo Pentikọst. Oge e ji emepụta onyinyo nke anụ ọhịa ahụ sitere na 9/11 ruo n’iwu Sọnde, ma oge nkwusa nke ozi mkpu etiti abalị bụ fractal nke nhazi onyinyo nke anụ ọhịa ahụ site na 9/11 ruo n’iwu Sọnde.

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.

Mmalite na njedebe nke ịkà akara ahụ bụkwa alfa na omega nke nhazi oyiyi anụ ọhịa ahụ. Otu ìgwè na-akpụ agwa maka akara nke Chineke; ìgwè nke ọzọ na-akpụ oyiyi anụ ọhịa ahụ. Oge ahụ dị na United States kwekọrọ n’otu oge ahụ n’ụwa nke na-amalite n’iwu ụbọchị Sọnde. “Ọnwa” ahụ bụ akara nke mmekpa ahụ nke na-amanye iwulite oyiyi ahụ, ya mere ọnwa ahụ n’oge iwu ụbọchị Sọnde, dịka e si gosi ya n’amaokwu nke iri na ise nke Mkpughe isi itoolu, na-anọchitekwa anya mmekpa Islam n’oge a na-ewulite oyiyi anụ ọhịa ahụ n’ụwa.

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.

E nwere ngwa amụma ndị ọzọ banyere otú amụma nke ahụhụ nke abụọ, na elekere ya, ụbọchị ya, ọnwa ya na afọ ya, si anọchi anya iwu ụbọchị Sọnde na ntọhapụ nke Alakụba ka o tie United States, ma anyị aghaghị ịga n’ihu ruo n’ihe ndị ọzọ.

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.

N’oge dị nso gara aga, n’ime ihe dị ka ọnwa isii gara aga ma ọ bụ otu a, a na m ekwusi ike na, n’amụma, Alakụba nke ahụhụ atọ ahụ jikọtara ya na ndị mmụọ ozi atọ ahụ. Site n’amụma Jekọb nke ụbọchị ikpeazụ ya, ebe o buru amụma banyere Juda dị ka “vine” nke ejikọtara na “ass,” ruo n’ebe Kraịst tọhapụrụ ass ahụ tupu nbata mmeri Ya, na site n’ụzọ ndị ọzọ, Alakụba nke ahụhụ mbụ na nke abụọ na-anọchi anya ozi amụma nke nyere ike n’ozi mmụọ ozi mbụ na nke abụọ, Alakụba nke ahụhụ nke atọkwa na-anọchi anya ozi amụma nke mmụọ ozi nke atọ.

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.

N’oge na-adịbeghị anya, e zoro aka n’otu isiakwụkwọ sitere n’akwụkwọ A. T. Jones dere, ọ na-egosikwa otu eziokwu ahụ, ma site n’ụzọ ọzọ e si abịaruo ya nso. Jones na-eji ụtọasụsụ na nhazi nke Mkpughe gosi otú ọ na-agaghị ekwe omume ikewapụ opi atọ ikpeazụ nke ahụhụ na ozi ndị mmụọ ozi atọ. Ọ na-ekwusi ike na a pụghị ikewapụ mmụọ ozi mbụ na nke abụọ, nakwa na a pụghị ikewapụ nke atọ n’aka abụọ bu ya ụzọ. Ihe Jones lekwasịrị anya bụ mmụọ ozi atọ ahụ, ma ka ọ na-ewulite okwu ya banyere mmekọrịta a na-apụghị ikewapụ ekewapụ nke mmụọ ozi atọ ahụ, ọ na-egosikwa site n’otu mgbagha ahụ kpọmkwem na opi nke Mkpughe itoolu apụghịkwa ikewapụ n’aka mmụọ ozi atọ nke Mkpughe iri na anọ. Anyị ga-eji isiakwụkwọ Jones mechie isiokwu a.

CHAPTER XI. THE THIRD ANGEL'S MESSAGE

ISI NKE XI. OZI MMỤỌ-ỌMA NKE ATỌ}

“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.

“AZỊZA nye ajụjụ ahụ dị mkpa nke taa, ‘Gịnị ka anyị ga-eme?’ pụrụ inye n’ezi nkwenye n’elu ntọala nke Opi Asaa ahụ na ọnọdụ mba ukwu nke taa; n’ihi na e nyere azịza ahụ site n’okwu Chineke, n’elu otu ntọala a kpọmkwem.

“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.

“Anyị ahụwo na Ihe Otiti atọ ahu, ejikọtara ha n’enweghị nkewa na atọ ikpeazụ n’ime Opi Asa ahụ asaa. N’etiti Opi Asa ahụ asaa kpọmkwem—mgbe Opi nke Anọ gwụsịrị, ma tupu Opi nke Ise amalite—e dere, sị: ‘M we hụ, ma nụ otu mmụọ-ozi ka ọ na-efe n’etiti eluigwe, na-ekwu okwu n’oké olu, si, Ahụhụ, ahụhụ, ahụhụ, diri ndị bi n’elu ụwa n’ihi olu ndị ọzọ nke opi nke ndị mmụọ-ozi atọ ndị ka ga-afụ ya.’ Mkpughe 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.

“Na Ajọ Ọdachi atọ ahụ jikọrọ onwe ha nke ọma n’enweghị nkewa na atọ ikpeazụ n’ime Opi asaa ahụ, otu na nke ọ bụla, e mere ka o doo anya nke na a pụghị ịjụ ya n’ihi eziokwu ahụ na, mgbe mkpu Opi nke Mmụọ-ozi nke Ise gwụsịrị, e dere, sị: ‘Otu ajọ ọdachi agafeela; ma, lee, ajọ ọdachi abụọ ọzọ na-abịa n’ọdịnihu.’ Mkpughe 9:12. Ma mgbe opi nke isii gwụsịrị, e dere, sị: ‘Ajọ ọdachi nke abụọ agafeela; ma, lee, ajọ ọdachi nke atọ na-abịa ọsọ ọsọ. Mmụọ-ozi nke asaa wee kpọọ opi ya.’ Mkpughe 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.

“Ugbu a, ihe jikọrọ ya na mmụọ-ozi a nke na-ekwusa ọbịbịa nke Ahụhụ atọ ahụ, ndị ejikọtara n’enweghị nkewa na opi atọ ikpeazụ n’ime Opi asaa ahụ, bụ ‘Mmụọ-ozi nke Atọ’ nke Mkpughe 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.

“Ka e wee hụkwa na nke a bụkwa ihe doro anya nke na-enweghị ajụjụ ọbụla, ka anyị malite n’Ozi nke Mmasị nke Mmụọ-ozi nke Atọ nke Mkpughe 14, wee soro njikọ ya ndị kpọmkwem azụ ruo ná mmalite ha.”

“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.’

“Okwu ndị mbụ e dere banyere ‘Mmụọ-ozi nke Atọ’ bụ: ‘Mmụọ-ozi nke atọ soro ha.’ Mkpughe 14:9. Nke a na-egosi na ụfọdụ eburu ụzọ gaa n’ihu, ndị Mmụọ-ozi nke Atọ ‘soro.’”

“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.’

“Were, ya, amaokwu nke bu nke a n’iru: ‘Mmụọ-ozi ọzọ soro ya bịa.’ Nke a na-egosi na mmụọ-ozi ọzọ ebuworị ụzọ tupu onye a, nke, mgbe onye a soro ya bịa, na-eme ka ọ bụrụ ‘ọzọ.’”

“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.’

“Laghachi ugbu a n’amaokwu nke isii: ‘Ahụrụ m mmụọ ozi ọzọ.’ Nke a na-egosikwa na mmụọ ozi ọzọ eburu ụzọ gawa, nke mere ka a kpọọ onye a, ka ọ na-efe n’etiti eluigwe, ‘ọzọ.’”

“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.’

“Mgbe anyị laghachikwuru azụ n’akwụkwọ Mkpughe, anyị ahụghị mmụọ ozi ọ bụla, ma e wezụga mmụọ ozi Opi Nke Asaa, ruo mgbe anyị rutere n’amaokwu mbụ nke isi nke iri; ma n’ebe ahụ anyị na-agụ, sị: ‘M wee hụ mmụọ ozi ọzọ dị ike.’ Okwu a, dịka mbụ, na-egosi n’ezie na, tupu nke a, e nwere mmụọ ozi, nke, mgbe nke a pụtara, na-eme ka e kwuo okwu banyere ya dị ka ‘ọzọ.’”

“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.’

“N’ịga n’azụkwu ọzọ, anyị ahụghị ndị mmụọ-ozi ọ bụla, ma e wezụga ndị mmụọ-ozi opi nke Isii na nke Ise, ruo mgbe anyị rutere n’amaokwu ikpeazụ nke isi nke asatọ; ma n’ebe ahụ ka anyị rutere n’ihe mbụ, n’ihi na anyị na-agụ: ‘M wee lee, ma nụ mmụọ-ozi’—ọ bụghị ‘mmụọ-ozi ọzọ,’ kama, n’ụzọ mbụ, ‘mmụọ-ozi.’”

“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:

“Ya mere, malite na Mkpughe 8:13, e nwere usoro ndị mmụọ-ozi na-enweghị nkwụsị, nke okwu a bụ ‘ọzọ’ jikọtara, ruo kpọmkwem n’aka Mmụọ-ozi nke Atọ nke Mkpughe 14, ya na ozi ya. Ya bụ:”

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

“‘Anọ m na-ele, nụkwaa otu mmụọ ozi.” Mkpughe 8:13.

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

“‘M wee hụ̀rọ̀ m mmụọ-ozi ọzọ dị ike.’ Mkpughe 10:1.

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

“‘M hụkwara mmụọ ozi ọzọ.’ Mkpughe 14:6.

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

“‘Mmụọ-ozi ọzọ wee soro ya bịa.’ Amaokwu nke 8.

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

“‘Mmụọ-ozi nke-atọ sochiri ha.’ Amaokwu nke 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:

“Ma eleghị anya, eserese dị mfe na-esonụ ga-enyere n’ime ka njikọ dị n’etiti mmụọ ozi ahụ nke na-ekwusa Ahụhụ atọ nke atọ ikpeazụ n’ime Opì asaa ahụ doo anya, na Ozi Mmụọ Ozi nke Atọ nke Mkpughe 14:

“1st Trumpet Revelation 8:7

“Opi Mbụ Mkpughe 8:7”

“2nd Trumpet Revelation 8:8

“Opìì nke Abụọ Mkpughe 8:8”

“3rd Trumpet Revelation 8:10

“Opì Opi nke Atọ Mkpughe 8:10”

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

“Opì-ikpé nke 4” Mkpughe 8:12 “Otu mmụọ-ozi”—Ahụhụ, ahụhụ, ahụhụ. Mkpughe 8:13.

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

“Ọjà nke Ise Mkpughe 9:1–11/ Ahụhụ Mbụ”

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

“Opì ìké nke isii Mkpughe 9:13 ruo 11:13 Ahụhụ nke abụọ ‘Mmụọ-ozi ọzọ dị ike.’ Mkpughe 10:1”

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

“Opì-ìké nke 7, Mkpughe 11:13–19 Ahụhụ nke Atọ ‘Mmụọ-ozi ọzọ.’ Mkpughe 14:6

“‘There followed another.’ Revelation 14:6

“‘Onye ọzọ soro ya.’ Mkpughe 14:6

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

“‘Mmụọ-ozi nke atọ soro ha.’ Mkpughe 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.

“Ugbu a, a pụrụ ịhụ nke ọma karị ihe ihe ndị a nile pụtara site n’ịtụle ihe Ozi Mmụọ Ozi nke Atọ n’onwe ya bụ n’eziokwu: N’elu ya, okwu ahụ bụ́ ‘Mmụọ Ozi nke Atọ,’ n’ụzọ doro anya na-ezo aka na nke atọ n’usoro mmụọ ozi atọ. Dịka e gosipụtarala, a hụrụ usoro a nke mmụọ ozi atọ, onye ọ bụla na-eburu ozi, n’isi nke iri na anọ nke Mkpughe, amaokwu nke 6–12. Ozi ndị mmụọ ozi atọ a na-ejikọta ọnụ ma ruo n’ókè ha n’ime nke atọ, nke na-adịghị akwụsị ịda ụda ruo mgbe owuwe ihe ubi nke ụwa ga-acha nke ọma ma kwadebeere ọbịbịa nke Onyenweanyị ka Ọ bịa gbutuo ya.”

“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.’

“Ozi nke Mmụọ-ozi nke Atọ n’onwe ya, dịka a na-ekwusa ya n’okwu nke Mmụọ-ozi nke Atọ, bụ nke a: ‘Mmụọ-ozi nke atọ sochiri ha, na-asịkwa n’oké olu, Ọ bụrụ na onye ọbụla fee anụ ọhịa ahụ na oyiyi ya ofufe, ma nata akara ya n’egedege ihu ya, maọbụ n’aka ya, onye ahụ ga-aṅụkwa mmanya nke iwe Chineke, nke a wụsara na-enweghị ngwakọta n’ime iko nke ọnụma Ya; a ga-emekwa ka a taa ya ahụhụ site n’ọkụ na sọlfọ n’ihu ndị mmụọ-ozi dị nsọ, nakwa n’ihu Nwa Atụrụ ahụ: anwụrụ nke ahụhụ ha na-arịgo ruo mgbe ebighị ebi ebi: ha enweghịkwa izu ike ehihie maọbụ abalị, ndị na-efe anụ ọhịa ahụ na oyiyi ya ofufe, na onye ọbụla na-anata akara aha ya. Lee ntachi obi nke ndị nsọ: lee ndị ahụ na-edebe iwu Chineke, na okwukwe Jisọs.’”

“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.

“Nke a bụ Ozi nke Mmụọ-ozi nke Atọ dịka ọ dị, e kewapụrụ ya na ndị ọzọ abụọ ahụ. Ma n’eziokwu, a pụghị ile ya anya dịka nke dị iche; a pụghịkwa ime ka o guzo naanị ya dịka a ga-asị na naanị ya bụ otu ozi pụrụ iche e nyere ụwa; n’ihi na okwu mbụ ndị metụtara ya bụ: ‘Mmụọ-ozi nke Atọ sochiri HA.’ Ya mere, site n’okwu mbụ nke ozi ahụ n’onwe ya, a na-eduru anyị aka ọ bụghị naanị n’ebe otu nọ, kama n’ebe abụọ ndị bu ya ụzọ nọ. Okwu Grik e sụgharịrị bụrụ ‘sochiri’ apụtaghị iso n’ụzọ kewapụrụ iche, ma ọ bụ naanị iso n’azụ, kama ọ pụtara ‘iso ọnụ,’ dịka ndị agha si eso onyeisi ha, ma ọ bụ dịka ndị odibo si eso nna ha ukwu; ya mere, ‘iso mmadụ n’otu ihe; ikwe ka e du onwe ya.’ Mgbe e ji ya ekwu ihe, ọ pụtara iso dịka nsonaazụ; iso ‘dịka ihe si n’ihe gara aga pụta.’ N’ụzọ dị otu a, n’ihe banyere mmadụ, Mmụọ-ozi nke Atọ na-esonyere ndị abụọ bu ya ụzọ; ozi ya kwa, dịka ihe, na-eso dịka nsonaazụ, ma ọ bụ ihe si n’ihe ndị bu ya ụzọ pụta.”

“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.

“Ma e dekwara ihe e dere gbasara nke Abụọ ahụ: ‘Mmụọ-ozi ọzọ soro ya bịa.’ Dịka Mmụọ-ozi nke Atọ si eso nke Abụọ, otu a ka nke Abụọ si eso nke Mbụ. E dekwara banyere nke Mbụ ahụ: ‘Ahụrụ m mmụọ-ozi ọzọ ka ọ na-efe,’ wdg. Nke a bụ onye mbụ n’usoro atọ a. Ọzọ soro ya bịa; Mmụọ-ozi nke Atọ esokwa ha. E nwere usoro n’otú ha si ebili; ma mgbe ha atọ ebilila n’usoro, ha na-aga n’ihu ọnụ dịka otu. Nke Mbụ na-ekwupụta ozi ya n’olu; nke Abụọ na-esochi ma sonyere nke Mbụ; nke Atọ na-esokwa ha ma sonyerekwa ha; nke mere na, mgbe atọ ahụ ejikọtala ma na-aga n’ihu ọnụ n’ike ha jikọtara ọnụ, ha na-etolite otu ozi dị ike, nke okpukpu atọ, nke a na-ekwupụta n’olu ukwu. A chọrọ ha niile iji mee ka Ozi Mmụọ-ozi nke Atọ zuo oke; a pụghịkwa ikwupụta Ozi Mmụọ-ozi nke Atọ n’eziokwu na-enweghị ikwupụta ha niile.”

“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.’

“Gịnị, ya mere, bụ ozi ahụ okpukpu atọ n’akụkụ ya dị iche iche?—Lee nke Mbụ: ‘M hụkwara mmụọ ozi ọzọ ka ọ na-efe n’etiti eluigwe, nwee oziọma ebighị ebi ikwusaara ndị bi n’elu ụwa, na mba nile, na ebo nile, na asụsụ nile, na ndị mmadụ nile, na-ekwu n’oké olu, Tụọnụ Chineke egwu, nyekwanụ Ya otuto; n’ihi na awa ikpe Ya erutewo: kpọọkwanụ isiala nye Onye mere eluigwe, na ụwa, na oké osimiri, na isi iyi nile nke mmiri.’”

“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.’

“Nke a bụ nke Abụọ: ‘Mmụọ ozi ọzọ soro ya, na-asị, Babilọn adaala, adaala, obodo ukwu ahụ, n’ihi na o mere ka mba niile ṅụọ mmanya nke iwe nke ịkwa iko ya.’”

“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.’

“Ma nke a bụ nke Atọ: ‘Mmụọ-ozi nke Atọ sochiri ha, na-asị n’oké olu, Ọ bụrụ na onye ọ bụla efe anụ ọhịa ahụ na oyiyi ya ofufe, ma nata akara ya n’egedege ihu ya, ma ọ bụ n’aka ya, onye ahụ ga-aṅụkwa mmanya nke iwe Chineke, nke a wụsara n’enweghị ngwakọta n’ime iko nke ọnụma Ya; a ga-ata ya ahụhụ n’ọkụ na nkume ọkụ n’ihu ndị mmụọ-ozi dị nsọ, nakwa n’ihu Nwa Atụrụ ahụ: anwụrụ nke ahụhụ ha na-arịgo ruo mgbe ebighị ebi ebi: ha enweghịkwa izuike ehihie ma ọ bụ abalị, ndị na-efe Anụ Ọhịa ahụ na Oyiyi ya ofufe, na onye ọ bụla na-anata akara aha ya. N’ebe a ka ndidi nke ndị nsọ dị: n’ebe a ka ndị na-edebe iwu Chineke na okwukwe Jizọs nọ.’”

“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.

“Ileba anya n’okwu e ji dee ozi ndị a nke ọ bụla ga-achọpụta echiche ahụ dị n’okwu Grik ahụ bụ ‘soro,’ nke pụtara ‘ịgbaso dị ka nsonaazụ ya.’ Nke Mbụ na-eburu ozi-ọma ebighị ebi, ka o kwusaa ya nye ihe nile e kere eke, na-akpọku mmadụ niile ka ha tụọ egwu Chineke ma nye Ya otuto, ma fee Ya ofufe; n’ihi na awa ikpe Ya eruwo. Ịjụ ozi a na-emepụta ọnọdụ ihe nke, dịka nsonaazụ nke ịjụ ahụ, a kọwara ya n’okwu nke Mmụọ-ozi nke Abụọ, nke na-esote. Ma n’ihi ịjụ Ozi nke Mbụ; nakwa n’ihi nsonaazụ nke ịjụ ahụ, dịka e kwuputara ya na nke Abụọ; a na-emepụta ọnọdụ ihe, dịka nsonaazụ ọzọ, nke chọrọ ka Mmụọ-ozi nke Atọ soro ha, na-ekwusa n’oké olu ịdọ aka ná ntị ya dị egwu megide ajọ ihe ndị ahụ dị njọ nke emepụtara dịka nsonaazụ ugboro abụọ nke ịjụ Ozi nke Mbụ.”

“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.’

“Na na olu na ọrụ nke Mmụọ-ozi nke Atọ jikọtara ọnụ na nke Mbụ, pụtara ìhè site n’okwu mmechi ya: ‘Lee ndị na-edebe iwu nile nke Chineke, na okwukwe Jisọs;’ n’ihi na nke a bụ mgbe nile ebumnobi nke ikwusa ozi ọma ebighị ebi. Nke a bụ isi ihe nke ịtụ egwu Chineke na inye ya otuto, na nke ife ‘onye mere eluigwe, na ụwa, na oké osimiri, na isi iyi nile nke mmiri.’ Idebe iwu nile nke Chineke na okwukwe Jisọs bụ naanị ihe ga-eme ka mkpụrụ obi ọbụla nwee ike iguzo n’oge ikpe ya, nke mmụọ-ozi mbụ ahụ na-ekwupụta na ‘ọ bịawo.’”

“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.

“Ozugbo e mechiri okwu nke Mmụọ-Ozi nke Atọ bụ, ‘Anụrụ m olu sitere n’eluigwe na-asị m, Dee, Ngọzi nādiri ndị nwụrụ anwụ bụ ndị na-anwụ n’ime Onyenwe anyị site ugbu a gawa’—site n’oge a gawa n’ihu. Mkpughe 14:13. Ozugbo nke a gasịrị ka okwu ndị a sochiri: ‘M wee lee, ma, le, ígwé ojii ọcha; ma n’elu ígwé ojii ahụ, otu onye nọ ọdụ, yiri Nwa nke mmadụ, n’isi ya e nwere okpueze ọlaedo, n’aka ya kwa mma owuwe ihe ubi nkọ. Mmụọ-ozi ọzọ wee si n’ụlọ nsọ pụta, jiri oké olu tie mkpu kpọkuo onye ahụ nọ ọdụ n’elu ígwé ojii, sị ya, Tinye mma owuwe ihe ubi gị, ghọrọ owuwe ihe ubi: n’ihi na oge eruwo ka ị ghọọ owuwe ihe ubi; n’ihi na ihe ubi nke ụwa achaala. Onye ahụ nọ ọdụ n’elu ígwé ojii wee tinye mma owuwe ihe ubi ya n’elu ụwa; e wee ghọọ owuwe ihe ubi nke ụwa.’ Mkpughe 14:14–16. Ma ‘owuwe ihe ubi ahụ bụ ọgwụgwụ ụwa.’ Matiu 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.

“Ọzọkwa: Mmụọ-ozi nke Atọ na-adọ ndị mmadụ niile aka ná ntị pụrụ iche megide ife anụ-ọhịa ahụ na onyinyo ya, ihe ọ bụla ha pụrụ ịbụ; ma, site na Mkpughe 19:11–21, anyị na-achọpụta na anụ-ọhịa ahụ na onyinyo ya nọ ‘ndụ’ mgbe Onyenwe anyị bịara n’ígwé ojii nke eluigwe, ma e bibiekwara ha ‘ha abụọ’ site n’ebube nke ọbịbịa ya.

“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.

“Eziokwu ndị a na-egosi na Ozi nke Mmụọ-ozi nke Atọ bụ ozi dị ike, nke akụkụ atọ, nke a na-ekwusa n’oké olu, nke na-apụ ruo n’ebe mba niile na ebo na asụsụ na ndị mmadụ niile nọ, kpọmkwem tupu ọbịbịa nke ugboro abụọ nke Onyenwe anyị; nke na-eme ka owuwe ihe ubi nke ụwa too ruo n’izu oke, ma na-eme ka ndị mmadụ dị njikere, bụ́ ndị e kwadebere maka Onyenwe anyị, dịka ozi Jọn Onye Na-eme Baptizim si kwadebe ụzọ maka ọbịbịa mbụ nke Onyenwe anyị. Ya mere, ọ bụ ozi ikpeazụ, ozi mmechi, nke Chineke nye ụwa.”

“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.

“Ma ugbu a, ebe anyị enwetaworị nghọta dị otu a banyere ihe Ozi Mmụọ-ozi nke Atọ bụ n’onwe ya, a pụrụ ịmata nke ọma karị mmekọrịta ozi ahụ na mba ukwu nke oge a site n’ịtụle Oge nke Ozi Mmụọ-ozi nke Atọ.” A. T. Jones, The Great Nations of Today, 114.