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.
Munyaakazi White akangura incuro nyinshi ko igice co muri Yesaya Yesu yasomye mw’isinagogi y’i Nazareti kitatangaje gusa igikorwa ciwe, ariko kandi cashushanya igikorwa cacu. Ugushitswa gutunganye kw’ico gikorwa co gusigwa kurangurwa n’abagize ibendera ry’abihumbi ijana na mirongo ine na bane.
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.
Bimu bwa Mukama Katonda buli ku nze; kubanga Mukama yansukako amafuta okubulira abawombeefu amawulire amalungi; antumye okusiba ebiwundu by’abamenyese emitima, okulangirira eddembe eri abasibe, n’okuggulirwa ekkomera eri abo abasibiddwa; Okulangirira omwaka ogw’okusanyusa ogwa Mukama, n’olunaku olw’okuwalana eggwanga lwa Katonda waffe; okusanyusa bonna abakungubaga; Okuteekawo eri abo abakungubagira mu Sayuuni, okubawa obulungi mu kifo ky’evvu, amafuta ag’essanyu mu kifo ky’okukungubaga, ekyambalo eky’okutendereza mu kifo ky’omwoyo oguzito; balyoke bayitibwe emiti egy’obutuukirivu, okusimba kwa Mukama, alyoke agulumizibwe. Era balizimba amatongo aga edda, balisitula ebifo ebyasooka okuzika, era baliddaabiriza ebibuga ebyafuuka amatongo, okuzika okw’emirembe mingi. Era bannaggwanga balyimirira ne baliisa ebisibo byammwe, era batabani b’abagenyi baliba abalimi bammwe n’abalabirizi b’ennimiro zammwe ez’emizabbibu. Naye mmwe muliyitibwa Bakabona ba Mukama: abantu balibayita Abaweereza ba Katonda waffe: mulirya obugagga bw’amawanga, era mu kitiibwa kyabwe mwe munaanyumirwanga. Mu kifo ky’ensonyi zammwe mulifuna emirundi ebiri; era mu kifo ky’okuswala balisanyukira omugabo gwabwe: kyebaliva mu nsi yaabwe balirya omugabo emirundi ebiri: essanyu eritaggwaawo liriba gyebali. Isaaya 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.”
Artikulu ya ntete, twabandaki kumenya “isaha, ukwezi, umusi n’umwaka” vyagize ubuvugishwa bw’igihe c’imyaka amajana atatu na mirongo icenda n’umwe n’imisi cumi n’itanu. Igihe ntikikiriho; ni co gituma ayo majambo ane y’igihe ategerezwa gukoreshwa mu buryo bw’ikigereranyo mu misi y’iherezo, igihe ibiranga ubuvugishwa vy’ivyago vya mbere n’ivya kabiri bisubirwamwo mu cago ca gatatu. “Umwaka” ni “umwaka mwiza w’Uhoraho,” kandi kandi ni “umusi wo guhorera kw’Imana yacu.”
The “day,” is “the day of calamity,” a day of recompense, and vengeance, as set forth by Moses.
“Lelo,” ni “lelo ya msiba,” lelo ya malipo, na kisasi, kama ilivyowekwa wazi na Musa.
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.
Инэшне хьунаян vengeance а, recompense а; царна тӀехь гӀоьрг доьлур ду хьалха белгалйина ханнахь: уьшна тохам болу де хьалхадоьлла ду, царна тӀекхочур долу хӀумнаш сихха тӀекхуьуш ду. 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.
Isaya mu ni “mwaka wa kukubalika” na “siku ya kisasi,” nayo siku ya kisasi ndiyo “siku ya msiba” ya Musa ambapo mguu wa Laodikia huteleza wanapopokea malipo na kisasi. Saa ya tetemeko kuu la nchi, siku ya msiba, mwaka wa kukubalika, na mwezi wa kwanza vyote vinalingana na sheria ya Jumapili. Neno “mwezi” katika Yoeli ni neno lililoingizwa, lakini neno hilo lililoingizwa ni sahihi. Watafsiri waliongeza neno “mwezi” kwa kupatana na ukweli kwamba mvua ya masika ya mwisho ilikuja katika mwezi wa kwanza.
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.
Nahi mwesimbe basi, enyi wana wa Sayuni, mkafurahi katika Bwana, Mungu wenu; kwa maana amewapa mvua ya kwanza kwa kiasi, naye atawateremshia mvua, mvua ya kwanza, na mvua ya mwisho katika mwezi wa kwanza. Yoeli 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.
دەربڕینی «مانگ» لێکدانەوەیەکە، نە بەشێک لە دەقە ئەسڵییە وەحیپێدراوەکە. عیبرییەکە بە سادەیی دەڵێت بارانەکان دێن «لە یەکەمدا» یان «وەک لە یەکەمدا» ــ واتا خودا بارانەکان لە وەرزە دروستەکەیاندا دەگەڕێنێتەوە، هەروەک لە سەردەمەکانی پێشوو. خوشک وایت بە دووبارەیی جوڵەی میلەری لە 1840 تا 1844 لەگەڵ ڕۆژی پەنجەهەمین یەکخستووە بۆ وەسفکردنی بارانی دواکەوتوو لە ڕۆژانی دوا. بارانی دواکەوتوو دێت «وەک لە یەکەمدا»، کە ئەوە ڕۆژی پەنجەهەمین بوو، کە خوشک وایت بە دووبارەیی ئەوی لەگەڵ یاسای یەکشەممە یەکدەخات.
“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.
“Mulumbe uyo ukwiunga mu kulumbula kwa ndumi ya mulembwe wa butatu akafwile ukupegulula isonde lyonse na lukumo lwakwe. Pano kwapolofitiwa umurimo wa pa nsi yonse, uwakufika uku konse no bukose ubwashala. Ubutendekeshi bwa Advent mu myaka ya 1840–44 bwali ukulangishiwa kwa lukumo kwa maka yakwa Lesa; indumi ya mulembwe wa kutendeka yaletelwe ku cilindo conse ca bumishoni pa nsi, kabili mu fyalo fimbi mwali umutima wa bukapepa uwakulu nganshi uwamwenekelwe mu calo conse ukufuma ku Mpinduko ya mu myaka ya muma 1500; lelo ifi fikacilwa ku kutintana ukukalamba ukuli panshi ya kucenjezya kwa kulekelesha kwa mulembwe wa butatu.”
“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.
“Bikorwa buzasa n’iby’umunsi wa Pentekote. Nk’uko ‘imvura y’umuhindo wa mbere’ yatanzwe, mu isukwa rya Mwuka Wera igihe ubutumwa bwiza bwatangiraga, kugira ngo imbuto y’igiciro kidasanzwe imere, ni ko n’‘imvura y’umuhindo wa nyuma’ izatangwa ku iherezo ryabwo kugira ngo isarura ryerere. ‘Ni bwo tuzamenya nituramuka dukomeje kumenya Uwiteka: gusohoka kwe guteguye nk’umuseke; kandi azatugeraho nk’imvura, nk’imvura y’umuhindo wa nyuma n’iy’umuhindo wa mbere ku isi.’ Hoseya 6:3. ‘Nuko rero, mwa bana ba Siyoni mwe, munezerwe kandi mwishimire mu Uwiteka Imana yanyu: kuko yabahaye imvura y’umuhindo wa mbere mu rugero rukwiriye, kandi azabamanurira imvura, imvura y’umuhindo wa mbere, n’imvura y’umuhindo wa nyuma.’ Yoweli 2:23. ‘Mu minsi y’imperuka, ni ko Imana ivuga, nzabasukaho Mwuka Wanjye ku bantu bose.’ ‘Kandi bizaba yuko umuntu wese uzambaza izina ry’Umwami azakizwa.’ Ibyakozwe 2:17, 21.”
“The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.” The Great Controversy, 611.
“كارى گەورەى ئینجیل بە دەرخستنى كەمترى هێزى خودا لەوەى كە دەستپێكى نیشان كرد، كۆتایى نایەت. ئەو پێشبینییانەى كە لە ڕژاندنى بارانى یەكەمدا لە دەستپێكى ئینجیلدا تەواو بوون، دیسان لە بارانى دواهەمدا لە كۆتاییەكەیدا تەواو دەبن. لێرەدا ئەو ‘كاتەكانى تازەبوونەوە’ هەن كە پەطرۆسى نێردراو چاوی لێیان بڕیبوو كاتێك وتى: ‘لەبەر ئەوە تۆبە بكەن و بگۆڕدرێن، تاكو گوناهەكانتان بسڕدرێنەوە، كاتێك كاتەكانى تازەبوونەوە لە لایەن ئامادەبوونى مەسیحیى پەروەردگارەوە دێن؛ و ئەو عیسا دەنێرێت.’ ئەعمال 3:19، 20.” مەڵبەندى گەورە، 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.
پەنتیکۆست «کردنەوە» یان «دەستپێک»ی کاری ئینجیل بوو، و بارانی دواکەوتوو لە «کۆتایی»دا «تەواوکەر»ە. یەکەم، دوایین نیشان دەدات. مانگی یەکەم ناساندنی ڕژاندنی ڕۆحی پیرۆزە لە یاسای یەکشەممەدا.
“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. …
“Thina haku na umwe wetu ataka pokeya muhuri wa Mulungu wakati tabia zetu ziko na doa hata moja ao uchafu juu yake. Iko juu yetu kurekebisha mapungufu katika tabia zetu, kusafisha hekalu la nafsi na kila uchafu. Ndipo mvua ya mwisho itatuangukia kama vile mvua ya kwanza iliwaangukia wanafunzi siku ya Pentekoste. …”
“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.
“ئەی برایان، لەو کاری گەورەی ئامادەکارییەدا چی دەکەن؟ ئەوانەی خۆیان لەگەڵ جیهان یەکدەخەن، قالەبی جیهانی وەردەگرن و خۆیان بۆ نیشانی ئاژەڵ ئامادە دەکەن. ئەوانەی پشتیان بە خۆیان نابەستن، کە لەبەردەم خودا خۆیان دادەنوێنن و بە گوێڕایەڵیی ڕاستی، گیانی خۆیان پاکدەکەن، ئەوانەن کە قالەبی ئاسمانی وەردەگرن و خۆیان بۆ مۆری خودا لە ناوچەوانییاندا ئامادە دەکەن. کاتێک فەرمانەکە دەردەچێت و مۆرەکە لێدەدرێت، خەسڵەتیان بۆ هەتاهەتایەتی پاک و بێگەرد دەمێنێتەوە.” 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.
“Orwokwezi” olw’olubereberye gwe mateeka ga Ssande, “essaawa” ey’okunkumuka kw’ensi okunene ge mateeka ga Ssande, “olunaku” olw’akabi, olw’okuwalana empeera n’olw’okuwalana eggwanga ge mateeka ga Ssande, era “omwaka” ogukkirizibwa gwe mateeka ga Ssande. Emyaka kikumi mu ataano egy’obunnabbi obw’akabi akasooka giggweera ku mateeka ga Ssande, awo emyaka ebikumi bisatu mu kyenda mu gumu n’ennaku kkumi na ttaano we gitandikira.
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.
Kaći ta šesti andželu, koji imaše trubu: Odriješi četiri andžela što su svezani na velikoj rijeci Eufratu. I biše odriješena četiri andžela, koji bijahu pripravljeni za čas, i dan, i mjesec, i godinu, da pobiju trećinu ljudi. Otkrivenje 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.
“មហាទូតទាំងបួន” ដែល “ត្រូវបានចង” នៅក្នុង “ទន្លេធំអ៊ុយប្រាត” នោះ ត្រូវបាន “ដោះលែង” នៅម៉ោងនៃច្បាប់ថ្ងៃអាទិត្យ។ ពួកគេត្រូវបាន “រៀបចំទុកជាមុន” តាមទំនាយ សម្រាប់ម៉ោង ថ្ងៃ ខែ និងឆ្នាំ នៃវេទនាទីពីរ ដើម្បីសម្លាប់មនុស្សមួយភាគបី។ សហរដ្ឋអាមេរិកត្រូវបានសម្លាប់ ក្នុងនាមជានគរទីប្រាំមួយនៃទំនាយព្រះគម្ពីរ នៅពេលច្បាប់ថ្ងៃអាទិត្យ ហើយសហរដ្ឋអាមេរិកគឺជាមួយភាគបីនៃសម្ព័ន្ធបីផ្នែក ដែលត្រូវបានបង្កើតឡើងនៅពេលច្បាប់ថ្ងៃអាទិត្យ។ វេទនាទីពីរត្រូវបានធ្វើឡើងម្ដងទៀតនៅក្នុងវេទនាទីបី ដូចជាទេវតាទីពីរត្រូវបានធ្វើឡើងម្ដងទៀតនៅក្នុងទេវតាទីបី។
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.
Wapepo wana we kuhiweuru waine wahinguririo mũthenya wa 9/11, makĩmenyithia mwanzo wa kũhingio akairo ka andũ ngiri imwe na magana mana na magana mana, na hamwe na ũguo makĩgwatĩrwo rĩngĩ. Rĩrĩa arĩa marĩmĩrĩirwo nĩ Isaya mirongo itandatũ na ĩmwe arĩa marĩ na kĩeha magũcokio ngoro, magũcokio ngoro na kũitũrũka gwothe kwa Mũcomforter rĩrĩa rĩa watho wa Sunday, ũrĩa o hamwe ũrĩ “thaa” ya gũthingitha kunene kwa ithĩ. Arĩa marĩ na kĩeha mwaka-inĩ wa kwĩtikirĩrwo nĩ-o o arĩa marĩ na kĩeha kũringana na Ezekieli ithogora rĩa kenda, arĩa matũmĩra kĩrĩkanĩro gĩa Ngai. Jesu nĩambiririe huduma yake na gũtaria Isaya mirongo itandatũ na ĩmwe, na Sister White nĩaringanĩria kũmenyithia gwake na wĩra witũ.
“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.
Kristo alitangaza utume wake kwa ulimwengu wakati, katika sinagogi la Nazareti, aliposoma kutoka katika unabii wa Isaya: “Roho wa Bwana yu juu yangu, kwa maana amenitia mafuta kuwahubiria maskini Injili; amenituma kuwaponya waliovunjika mioyo, kuwatangazia mateka kufunguliwa kwao, na vipofu kupata kuona tena, kuwaweka huru walioonewa, kutangaza mwaka wa Bwana uliokubalika.” Ni kazi iliyoje iliyokuwa mbele yake!—Kutangaza mwaka wa Bwana uliokubalika. Kipindi hiki kinakumbatia kizazi baada ya kizazi, kinaenea kutoka karne hata karne, maadamu muda wa rehema ungali upo. Mungu anangoja kusikia kuomba na kubisha; akiangalia kuona wanadamu wakimkaribia yeye, ambaye peke yake aweza kutusaidia. Anatamani kusamehe dhambi zao, kuwapokea kuwa wake mwenyewe. Atampokea kila nafsi iliyotubu inayomjia; kwa maana ilikuwa ni kwa kufanya kazi hii kwamba Mungu alimtia mafuta Mwana wake wa pekee.
“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.
“Lê çima Mesîhê gotina ku di Işaya de hatiye tomar kirin nehêla ku bi dawî bibe? Lê çima wî beşa, ‘û roja tola Xwedayê me,’ derxist? Beşa paşîn a vê hevokê bi qasî beşa yekem rastî bû; û Mesîh bi bêdengiya xwe, bi ragirtina beşek ji peyvên xwe yên ku bi peyxemberê xwe yê hilbijartî re daye bûn, rastiyê înkar nekir. Lê ev bendê paşîn ew bû ku bihîstkarên wî pê kêfxweş dibûn ku li ser wê rawestin, û meyldar bûn ku wê bi kar bînin, bi ku li hemû kesên ku ji baweriya wan a olî nebûn, dadbarîyê bidin. Li şûna ku peyvên rastiyê û rastdariyê û baxşînê bidin gel, wan ji wan re hîn kiribû ku Xwedê ji hemû cîhana pûtperestan nefret dike. Xweseriya bavatiyê ya Xwedê hati bû şaş nîşan dan, û binê kevneşopiyên mirovî de hati bû veşartin. 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.’
Misyon ya bantu ba Nzambe na eleko oyo emonisami na maloba ya epemelo oyo ezali kolimbola mosala ya Masiya ete: “Molimo ya Nkolo Nzambe azali likolo na ngai, mpo Nkolo apakoli ngai mpo na kosakola nsango malamu epai ya bato ya boboto; atindi ngai mpo na kobikisa baoyo bazoki mitema, mpo na kosakola bonsomi epai ya bakangami, mpe bofungwami ya boloko epai ya baoyo bakangama; mpo na kosakola mobu ya ngolu ya Nkolo, mpe mokolo ya kozongisa mabe ya Nzambe na biso; mpo na kobɔndisa banso bazali na matanga, mpo na kopesa na baoyo bazali na matanga na Siona kitoko na esika ya putulu, mafuta ya esengo na esika ya matanga, elamba ya masanzoli na esika ya molimo ya kilo; mpo babengama banzete ya boyengebene, bilona ya Nkolo, mpo ete akumisama.”
“‘And they shall build up the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations.’” Lake Union Herald, November 11, 1908.
“‘Na bakatunga bingi bilika bya kala, bakemika bingi bipanziko bya ntanshi, ne kukula kabidi bingumba byononeka, bipanziko bya bikeke bia nkama ne nkama.’” Lake Union Herald, 11 Novembre 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.
ئەمەش پێش ئەوەی زیاتر بچینە ناو دووبارەبوونەوەی وای دووەم لە ناو وای سێیەمدا، پێویستە خۆمان بیر بخەینەوە کە پەیامەکە دەبێت بە هێنانی «هێڵ بەسەر هێڵ» تێبگەیندرێت. ئەمەش دیاری دەکات کە هەر «کاتژمێر»، «ڕۆژ»، «مانگ» و «ساڵ»ێک لە وشەی ئیلهامکراودا کە لەگەڵ چوارچێوەی یاسای یەکشەممەدا دەگونجێت، هەروەها دەبێت بۆ ئامادەکاریی ئیسلام بۆ لێدان لە یاسای یەکشەممەش بەکاربهێنرێت.
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.
Kwa mfano: neno “saa” linapatikana tu katika kitabu kimoja cha Agano la Kale, na kitabu hicho ni kitabu cha Danieli. Katika Danieli, “saa” limetajwa mara tano.
And whoso falleth not down and worshippeth shall the same hour be cast into the midst of a burning fiery furnace. … Now if ye be ready that at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of music, ye fall down and worship the image which I have made; well: but if ye worship not, ye shall be cast the same hour into the midst of a burning fiery furnace; and who is that God that shall deliver you out of my hands? Daniel 3:6, 15.
Na ye yote asiyeanguka chini na kuabudu atatupwa saa iyo hiyo katikati ya tanuru ya moto uwakao. … Basi sasa, ikiwa mko tayari kwamba wakati wowote mtakaposikia sauti ya baragumu, filimbi, kinubi, sanduku, zaburi, na dulcimeri, na za kila namna ya muziki, mtaanguka chini na kuisujudia sanamu niliyoifanya; vema; lakini msipoabudu, mtatupwa saa iyo hiyo katikati ya tanuru ya moto uwakao; naye ni nani huyo Mungu atakayewaokoa na kuwatoa mikononi mwangu? Danieli 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.
Munyanya White kenshi yerekeza kuri Daniyeli igice cya gatatu, bityo rero n’imvugo ngo “mu isaha imwe” akayihuza n’itegeko ry’icyumweru. Muri Daniyeli igice cya kane, Daniyeli agira ubwoba kandi arumirwa “isaha imwe” mu gihe arwana no gusobanura urubanza rwari rugiye kuza kuri Nebukadinezari.
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.
Avo Daniyeli, uyo ishina lyakwe lyali Belteshazara, akankamuka kwa ola limwe, kabiji meanyo yakwe yamutayizhe. Mfumwanyi waambile ne kwamba ati, Belteshazara, walota nangwa kutanwila kwalwo kukakutayizha. Belteshazara waalwile ne kwamba ati, Mwami wami, walota uwo ube ku abo bakukizhe, ne kutanwila kwalwo ku balwanyi bobe. Daniyeli 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 asatukile kwa “saa moja” anapojitahidi kuelewa jinsi ya kumjulisha Nebukadneza hukumu yake ijayo. Danieli anamwakilisha mjumbe wa malaika wa kwanza anayetamka kwamba “saa” ya hukumu imekuja. Unabii wake anapewa Nebukadneza, na mwaka mmoja baadaye hukumu juu ya Babeli inamjia Nebukadneza.
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.
Muo saa iyo kitu kile kilitimizwa juu ya Nebukadreza; naye akafukuzwa mbali na wanadamu, akala majani kama ng’ombe, na mwili wake ukalowana na umande wa mbinguni, hata nywele zake zikakua kama manyoya ya tai, na kucha zake kama makucha ya ndege. Danieli 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.
Danyeli ari kuvugura itegeko ry’icyumweru rigiye kuza vuba, kandi ubwo rizagera, ni ryo “saha” y’urubanza kuri Babuloni. Izo “saha” zombi zigaragaza itegeko ry’icyumweru, ari ryo saha y’umutingito ukomeye. Nebukadinezari ni we alfa, Belushazari akaba omega y’inkuru ya Babuloni, kandi Belushazari yicirwa muri iryo joro nyine ubwo inyandiko y’ukuboko yabonekeraga ku rukuta.
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.
Mu saa yera no ara mu na onipa nsateaa bi puebae, na ɛkyerɛwee kaneadua no anim wɔ ahenfie ɔhene no fasu no dɔte a wɔde asra so; na ɔhene no huu nsa no fa a ɛkyerɛwee no. 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.
“그 동일한 시각”에 글이 벽에 나타난 것은, 기록된 일요일 법이 일요일 법에서 교회와 국가의 분리의 “벽”을 무너뜨리는 때를 밝히며, 그때 바벨론이 끝난 것처럼 성경 예언의 여섯째 왕국인 미국도 끝난다는 것을 가리킨다. 여섯째 왕국으로서 미국은 이사야 이십삼장에서 두로의 음녀가 잊혀질 때 상징적 칠십 년 동안 통치하는 세력이다. 이사야가 가리키는 왕국 혹은 왕은 칠십 년의 날들이며, 성경 예언에서 칠십 년 동안 통치한 왕국은 바벨론이었다. 벨사살의 바벨론의 몰락은 일요일 법에서의 미국의 몰락을 예표하는데, 그곳에서 벽 위의 글씨는 요한계시록 십삼장의 용처럼 말하는 것과 일치한다.
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.
Mu Kusakulu 18, urubanza ruca ku Babuloni rutangirira ku tegeko rya Ku Cyumweru riri mu murongo wa kane, igihe ijwi rya kabiri rimenyekanisha ko urubanza rwarwo ruza mu isaha imwe kandi no mu munsi umwe.
And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. How much she hath glorified herself, and lived deliciously, so much torment and sorrow give her: for she saith in her heart, I sit a queen, and am no widow, and shall see no sorrow. Therefore shall her plagues come in one day, death, and mourning, and famine; and she shall be utterly burned with fire: for strong is the Lord God who judgeth her. And the kings of the earth, who have committed fornication and lived deliciously with her, shall bewail her, and lament for her, when they shall see the smoke of her burning, Standing afar off for the fear of her torment, saying, Alas, alas, that great city Babylon, that mighty city! for in one hour is thy judgment come. Revelation 18:4–10.
Ndzi twa rito rin’wana ri huma etilweni, ri ku: Humesani eka yena, n’wina vanhu va mina, leswaku mi nga vi vadyi va swidyoho swa yena, ni leswaku mi nga amukeli makhombo ya yena. Hikuva swidyoho swa yena swi fikile ku ya fika etilweni, kutani Xikwembu xi tsundzuke ku homboloka ka yena. Mu tlheriseleni hilaha na yena a va tlheriseleke hakona, mi n’wi hakela kambirhi hi ku ya hi mintirho ya yena; eka xinwelo lexi a xi teleke, n’wi tateleleni kambirhi. Hilaha a tidzuniseke hakona, ni ku hanya hi vuhongoloti, mu n’wi nyikeni xaniseko ni gome hi mpimo wolowo; hikuva u byela embilwini ya yena, a ku: Ndzi tshamile tanihi hosi ya xisati, a ndzi noni, naswona a ndzi nga ka ndzi nga voni gome. Hikwalaho makhombo ya yena ma ta ta hi siku rin’we, rifu, ni ku rila, ni ndlala; kutani u ta hisiwa hi ndzilo hi ku helela; hikuva u ni matimba Hosi Xikwembu lexi n’wi avanyisaka. Kutani tihosi ta misava, leti endleke vuoswi na yena, ti tlhela ti hanya hi vuhongoloti na yena, ti ta n’wi rilela, ti n’wi khongotela, loko ti vona musi wa ku hisiwa ka yena, ti yime ekule hikwalaho ka ku chava xaniseko xa yena, ti ku: Yoo, yoo, muti lowukulu wa Babilona, muti wa matimba! hikuva ku avanyisiwa ka wena ku tile hi nkarhi wa awara yin’we. Nhlavutelo 18:4–10.
Clearly the progressive judgment upon Babylon begins at the Sunday law of verse four when God’s other flock is called out of Babylon. John identifies the time of her judgment as both a “day” and “hour,” confirming that the symbols of time are to be understood symbolically.
Ku bw’ukuri, urubanza rugenda rutera imbere ku Babuloni rutangirira ku itegeko ryo ku Cyumweru ryo mu murongo wa kane, igihe umukumbi wundi w’Imana uhamagarirwa kuva muri Babuloni. Yohana agaragaza igihe cy’urubanza rwayo ko ari “umunsi” kandi “isaha,” bityo akemeza ko ibimenyetso by’igihe bigomba gusobanurwa mu buryo bw’ikigereranyo.
Passover was to be kept in the first month, and Passover aligns with the cross, which in turn aligns with the Sunday law.
Ubusambyi bwa Pasika bwagombaga kwizihizwa mu kwezi kwa mbere, kandi Pasika ihura n’umusaraba, na wo ugahuza n’itegeko ryo ku Cyumweru.
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.
Bwana akasema na Musa na Haruni katika nchi ya Misri, akawaambia, Mwezi huu utakuwa kwenu mwanzo wa miezi; utakuwa kwenu mwezi wa kwanza wa mwaka. Semeni na mkutano wote wa Israeli, mkisema, Siku ya kumi ya mwezi huu kila mtu atatwaa mwana-kondoo, kwa kadiri ya nyumba ya baba zake, mwana-kondoo mmoja kwa nyumba moja; na ikiwa watu wa nyumba ile ni wachache sana kwa huyo mwana-kondoo, ndipo yeye na jirani yake aliye karibu na nyumba yake watamtwaa kwa kadiri ya hesabu ya watu; kila mtu kwa kadiri ya kula kwake mtaihifadhi hesabu ya huyo mwana-kondoo. Mwana-kondoo wenu atakuwa mkamilifu, mume wa mwaka wa kwanza; mtamtwaa katika kondoo au katika mbuzi; nanyi mtamweka hata siku ya kumi na nne ya mwezi huohuo; na mkutano wote wa kusanyiko la Israeli watamchinja jioni. Kutoka 12:1–6.
Passover was the beginning of the Pentecostal season, and it therefore typifies Pentecost, which in turn aligns with the Sunday law. The tabernacle was reared up on the first day of the first month, thus typifying the raising up of the church triumphant as an ensign at the Sunday law. The “hour,” “day,” “month” and “year” of the second woe is identifying the Sunday law, and line upon line, each of those expressions of time align with the Sunday law when the context agrees. At the Sunday law, the second period of papal persecution begins, the first being the 1,260 years that brought about the martyrs of that period crying to the Lord in the fifth seal with the question of “how long,” until the papal power would be judged. In the second papal blood bath Jesus has informed His people that they need not worry about what they will say when persecuted.
Pasaka ilikuwa mwanzo wa majira ya Pentekoste, na kwa hiyo ni mfano wa Pentekoste, nayo Pentekoste nayo hulingana na sheria ya Jumapili. Maskani ilisimamishwa siku ya kwanza ya mwezi wa kwanza, hivyo ikifananisha kuinuliwa kwa kanisa mshindi kuwa bendera wakati wa sheria ya Jumapili. “Saa,” “siku,” “mwezi” na “mwaka” wa ole ya pili vinaitambulisha sheria ya Jumapili, na amri juu ya amri, kila mojawapo ya semi hizo za wakati hulingana na sheria ya Jumapili wakati muktadha unapokubaliana. Katika sheria ya Jumapili, kipindi cha pili cha mateso ya kipapa huanza, cha kwanza kikiwa ni miaka 1,260 iliyowaleta mashahidi wa kipindi hicho kumlilia Bwana katika muhuri wa tano kwa swali la “hata lini,” mpaka mamlaka ya kipapa ihukumiwe. Katika umwagaji damu wa pili wa kipapa Yesu amewaarifu watu Wake kwamba hawana haja ya kuhangaika kuhusu watakayosema watakapoteswa.
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.
Kasi pindi watakapowaongoza na kuwatia mikononi mwao, msisumbuke kabla ya wakati kuhusu mtakayosema, wala msifikirie mapema; lakini lo lote mtakalopewa saa ile, lisemeni hilo; kwa maana si ninyi msemao, bali ni Roho Mtakatifu. Marko 13:11.
In the first woe, men were tormented for one hundred and fifty years. Those years began on July 27, 1299 and ended on July 27, 1449 when the four angels released the four winds that had been prepared for the hour, day, month, and year, for to slay a third part of men. The period of torment represents the period of the setting up of the image of the beast in the United States. That period is the fifteen days represented in Leviticus twenty-three from the feast of trumpets to Pentecost. The period of the formation of the image of the beast is from 9/11 unto the Sunday law, but the period of the proclamation of the message of the midnight cry is a fractal of the image of the beast formation from 9/11 unto the Sunday law.
Mu oluyoogya olusooka, abantu baabonyaabonyezebwa okumala emyaka kikumi mu ataano. Emyaka egyo gyatandika nga July 27, 1299 era gyakoma nga July 27, 1449, bamalayika abana bwe baasumulula empewo ena ezaali zitegekeddwa ku lw’essaawa, n’olunaku, n’omwezi, n’omwaka, okutta ekyokusatu eky’abantu. Ekiseera eky’okubonyaabonyezebwa kikiikirira ekiseera eky’okuteekawo ekifaananyi ky’ensolo mu United States. Ekiseera ekyo ze nnaku kkumi na ttaano ezikiikirirwa mu Ebyabaleevi abiri mu ssatu okuva ku mbaga ey’amakondeere okutuuka ku Pentekoote. Ekiseera eky’okubumbibwa kw’ekifaananyi ky’ensolo kiva ku 9/11 okutuuka ku Sunday law, naye ekiseera eky’okulangirirwamu obubaka obw’okukaaba okw’ekiro wakati kye kitundu kya fractal eky’okubumbibwa kw’ekifaananyi ky’ensolo okuva ku 9/11 okutuuka ku Sunday law.
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.
ᎤᏓᎴᎲᏍᏗ ᎠᎴ ᎤᎵᏍᏕᎸᎢ ᎠᏓᏙᎵᏍᎬᎢ ᎾᏍᏉ ᎠᎵᏆ ᎠᎴ ᎣᎺᎦ ᎾᏍᎩ ᎦᏅᏉ ᎠᏓᏰᎸᏍᎬ ᎤᏁᎳᏍᏗ ᎤᏅᏒ ᎠᎬᏁᎸᎢ ᎤᏍᏆᏂᎪᏛᎢ ᎠᏰᎸᏍᎬᎢ ᎤᎵᏍᏔᵅᏅᎢ ᎾᏍᏉ ᎨᏒᎢ. ᎠᏏᏴᏫ ᎢᎦᏛ ᎤᏂᏍᏆᏂᎪᏛ ᎠᏂᏍᏆᏂᎪᏙᎲᎢ ᎤᏃᎴ ᎤᏃᏟᏍᏗ ᎤᏅᏒ ᎤᏓᏟᎶᏍᏙᏗ ᎤᏁᎳᏍᏗ ᎤᏓᏙᎵᏍᎬᎢ; ᎢᏤᎯᏃ ᎦᏅᏉ ᎠᏓᏰᎸᏍᎬ ᎤᏅᏒ ᎠᎬᏁᎸᎢ ᎤᏃᎴ ᎤᏃᏟᏍᏗ ᎠᏓᏟᎶᏍᏙᏗ ᎠᏰᎸᏍᎬᎢ ᎠᏂᏍᏆᏂᎪᏙᎭ. Ꮎ ᎪᎯ ᏧᏓᎴᎩ ᏍᎦᏚᎩ ᎠᎹᏰែᎵᏍᏗ ᎠᎹᏰᏟᏗᏢ ᎠᎴ ᎠᏂᏴᏫ ᎡᎶᎯ ᏂᎬᎾᏛ ᎠᏁᎲᎢ ᎾᏍᎩ ᎤᏠᏱ ᎪᎯ ᏧᏓᎴᎩ ᎤᏂᏠᏱᎭ ᎾᎯᏳ ᏓᏆᏍᎬ ᎤᎾᏁᎬ ᎤᎵᏍᏆᏛᏗ ᏧᏓᎴᎩ ᎤᎵᏁᏨᎭ. “ᎠᏂᏅᏙ” ᎤᏙᎯᏳ ᎤᏍᏗ ᎪᎯ ᏕᎨᏥᎩ ᎠᎩᎵᏯ ᎾᏍᎩ ᎠᏓᎵᏍᎪᎸᏗ ᎠᏁᎯ ᎬᏗ ᏂᏚᎵᏍᏔᏅ ᎦᏅᏉ ᎠᏓᏰᎸᏍᎬ ᎤᏅᏒ ᎠᎬᏁᎸᎢ ᎤᏂᎧᎿᎭᎵᏍᏗ ᎤᏅᏒ ᎤᎬᏫᏳᎯ, ᎾᏍᎩᏃ ᎠᏂᏅᏙ Ꮎ ᏓᏆᏍᎬ ᎤᎾᏁᎬ ᎠᎵᏍᏆᏛᏗ ᏧᏓᎴᎩ ᎠᏰᎸᏍᎬ ᏣᏥᏁᎲ ᎡᏙᎯᏳ ᎠᏍᏆᎭᎵᏍᏓᏁᎸ ᎾᏍᎩ ᎾᏍᏉ ᎦᏅᏉ ᎠᏓᏰᎸᏍᎬ ᎤᏅᏒ ᎠᎬᏁᎸᎢ ᎤᎧᎿᎭᎵᏍᏗ ᎡᎶᎯ ᏂᎬᎾᏛ ᎠᏁᎲᎢ ᎡᏍᎩ ᎢᏍᎳᎩ ᎠᎩᎵᏯ ᎬᏗ ᏂᏚᎵᏍᏔᏅ ᎠᏓᎵᏍᎪᎸᏗ ᎾᏍᎩ ᎤᏙᎯᏳ ᎠᏰᎸᏍᎬ ᏚᎵᏍᏔᏅᎢ ᎠᏂᏍᏆᏂᎪᏙᎲ ᎠᏍᏆᎭᎵᏍᏓᏁᎸ ᎡᎶᎯ ᏂᎬᎾᏛ ᎠᏁᎲᎢ.
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.
Ku ku bûyerên profetîkî yên din jî hene ku çawa pêxemberiya wî belayê duyemîn, û demjimêr, roj, meh û sala wê, qanûna Yekşemê û berdana Îslamê ji bo lêdanê li Dewletên Yekbûyî temsîl dike; lê divê em berdewam bikin û biçin ser xalên din.
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.
Nsembe za mveva nyanya, mwazi mutanda yandonda kana pamo, ne nsosekelemwanga kuila Uislamu wa malanda atatu ulembikene kwa uneneshi ne bangelo batatu. Kufuma ku busakabulo bwa kwa Yakobo bwa ku nshita ya kulekelesha, uko Yuda atelwa ukuti ni “muviini” uukakanyikwe ku “mbongolo,” ukufika na kuli Kristu ukulekelela imbongolo ilyo lyonse ilyo talanjila mu buyobozi Bwakwe bwa busenamina, pamo ne mifula imbi, Uislamu wa lilaanda lya kutendeka ne lya cibili ulemoneka ukuti ni mbila ya buprofita eyapele amaka ku mbila sha malaika wa kutendeka na wa cibili; kabili Uislamu wa lilaanda lya butatu ulemoneka ukuti ni mbila ya buprofita iya malaika wa butatu.
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.
Soŋke kaũndo ka ɓiiɗɗo biiɗaaɗo e dewtere nde A. T. Jones winndii waɗii e nder waɗtude, kadi ɗum hollii goonga ɗon kadi, kono iwde e laawol goɗngol. Jones huutoriima nahawu e feere maɓɓe e Dewtere Wahayu ngam hollude no yiɗi-wonaa seekaade tatu buccuuji masiinooji cakkitiiɗi ɓen e ɓatakuuji maleykaaji tatu ɓi. O waɗii e jooni semmbiinde wonde maleykaajo arande waawaa seekaade e ɗiɗaɓo, e kadi wonde tataɓo waawaa seekaade e ɗi ɗiɗi ɓen ɓe artiimo. Tiindol Jones ndee ko e dow maleykaaji tatu ɓen, e nde o waɗi hujja makko dow jokkondiral nde seekaare-taƴaare alaa hakkunde maleykaaji tatu ɓen, ɗum kanjum jaɓbinii, e laawol maantungal ngol, wonde kadi buccuuji Wahayu taraadho joweeteeɗi e Ibrahimaadho joweeteeɗi e Wahayu sapo e jeeɗi waawaa seekaade e maleykaaji tatu ɓi e Wahayu sappo e nayi. Min timminay winndannde ndee e sura Jones.
CHAPTER XI. THE THIRD ANGEL'S MESSAGE
IKIFUNGO CYA XI. UBUTUMWA BW’UMUMARAYIKA WA GATATU
“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.
“Ku mbozi ya myaka eyeere ya lero, iikalilo liinene, ‘Tukakoleki?’ liinza kupeebwa n’obukakafu ku mutindo gwa Mpondo Mushanju ne kifo kya mawanga amakulu aga leero; kubanga eky’okuddamu kiweereddwa n’Ekigambo kya Katonda ku musingi guno gwennyini.
“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.
“Twamona kwamba, kwa uhusiano usiotenganishwa, pamoja na tarumbeta tatu za mwisho za zile Tarumbeta Saba, zimo Ole tatu. Katikati kabisa ya zile Tarumbeta Saba—baada ya kumalizika kwa Tarumbeta ya Nne, na kabla ya kuanza kwa Tarumbeta ya Tano—imeandikwa: ‘Nikaona, nikasikia malaika akiruka katikati ya mbingu, akisema kwa sauti kuu, Ole, ole, ole, juu ya wakaao juu ya nchi, kwa sababu ya sauti nyingine za tarumbeta za wale malaika watatu ambao bado hawajapiga tarumbeta.’ Ufunuo 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.
“요한계시록의 일곱 나팔 가운데 마지막 셋과 세 화가 각각 하나씩 서로 분리될 수 없이 연결되어 있다는 사실은, 다섯째 천사가 나팔 불기를 마쳤을 때 다음과 같이 기록된 것으로 말미암아 전혀 의문의 여지가 없게 된다. ‘한 화는 지나갔으나 보라 아직도 이후에 화 둘이 이르리로다.’ 요한계시록 9:12. 그리고 여섯째 나팔이 끝났을 때에는 다음과 같이 기록되어 있다. ‘둘째 화는 지나갔으나 보라 셋째 화가 속히 이르는도다. 일곱째 천사가 나팔을 불매.’ 요한계시록 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.
“Basi, na kwa kutenganishwa na malaika huyu anayatangaza kuja kwa Ole zile Tatu, ambazo nazo zimeunganishwa kwa kutenganishwa na tarumbeta tatu za mwisho kati ya zile Tarumbeta Saba, yumo ‘Malaika wa Tatu’ wa Ufunuo 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.
“Eri kino kikayonekana pia kuwa cha hakika kabisa pasipo shaka yo yote, na tuanze kwa Ujumbe wa Malaika wa Tatu wa Ufunuo 14, kisha tufuatilie nyuma mahusiano yake ya moja kwa moja hadi mwanzo wake.
“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.’
گا ئەکتاوێن سەری دەربارەی «فریشتەی سێیەم» ئەمانەن: «ئینجا فریشتەی سێیەم دوایان کەوت.» ئاشکراکردنەوە 14:9. ئەمە نیشان دەدات کە هەندێک پێشتر چوون، کە فریشتەی سێیەم «دوایان کەوت.»
“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.’
“Basi, chukua aya iliyotangulia: ‘Kisha akafuata malaika mwingine.’ Hili linaonyesha kwamba malaika mwingine pia amemtangulia huyu, ambaye, huyu anapomfuata, humfanya awe ‘mwingine.’”
“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.’
“Pada sasa kwenye aya ya sita: ‘Nami nikamwona malaika mwingine.’ Hili pia linathibitisha kwamba malaika mmoja ametangulia, jambo linalomfanya huyu, arukapo katikati ya mbingu, kuwa ‘mwingine.’”
“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.’
«Ufunge nyuma kurushaho mu gitabo cy’Ibyahishuwe, ntitubona marayika n’umwe, keretse marayika w’Inzamba ya Karindwi, kugeza tugeze ku murongo wa mbere w’igice cya cumi; kandi aho dusoma ngo: “Nuko mbona undi marayika ukomeye.” Iri jambo, nk’uko byari bimeze mbere, ryemeza yuko mbere y’uyu hari undi marayika, ku buryo uyu iyo asohotse, bituma avugwaho ko ari “undi.”»
“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.’
“Ncivwilila na ukulunduluka ukuya ku masambilo ya kunyuma, tatwasanga ba malaika nangu bamo, kano fye ba malaika ba Mpokoso ya Mutanda na ya Cisano, ukufika pene apo twafika ku vesi yakwe ya kulekelesha iya chapitala ya cine; kabili apo epo twafika ku ntendekelo, pantu tulebala ukuti: ‘Kabili naloleshe, kabili naumfwile malaika’—te ‘malaika umbi,’ lelo, pa ntanshi, ‘malaika.’”
“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:
“Buna rero, uhereye mu Byahishuwe 8:13, hari urukurikirane rudacikamo rw’abamarayika bahujwe n’ijambo ‘undi,’ rukomeza rutyo kugeza ku Marayika wa Gatatu wo mu Byahishuwe 14, hamwe n’ubutumwa bwe. Bityo rero:”
“‘I beheld, and heard an angel." Revelation 8:13.
“‘Ndzi langutisisa, kutani ndzi twa ntsumi.” Nhlavutelo 8:13.
“‘And I saw another mighty angel.’ Revelation 10:1.
“‘Na nikamwona malaika mwingine mwenye nguvu.’ Ufunuo 10:1.
“‘And I saw another angel.’ Revelation 14:6.
“‘Ni moine undi malaika utelilie.’ Ufunuo 14:6.
“‘And there followed another angel.’ Verse 8.
“‘Na akafuatia malaika mwingine.’ Aya ya 8.
“‘And the third angel followed them.’ Verse 9.
“‘Kandi umumalayika wa gatatu arabakurikira.’ Umurongo wa 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:
“Ahari bino bishushanyo byoroshe bishobora gufasha kugaragaza neza isano riri hagati y’umumarayika utangaza ibyago bitatu bya nyuma byo mu mpanda eshatu za nyuma zo mu Mpanda Irindwi, n’Ubutumwa bw’Umumarayika wa Gatatu bwo mu Ibyahishuwe 14:
“1st Trumpet Revelation 8:7
“Ɨhumela lwa Kwanza Ufunuo 8:7
“2nd Trumpet Revelation 8:8
“Dûya Boriyê Vahiy 8:8”
“3rd Trumpet Revelation 8:10
“Tarumbeta ya 3 Ufunuo 8:10”
“4th Trumpet Revelation 8:12 ‘An angel’—Woe, woe, woe. Revelation 8:13.
“Tarumbeta ya 4 Ufunuo 8:12 ‘Malaika’—Ole, ole, ole. Ufunuo 8:13.
“5th Trumpet Revelation 9:1–11/ First Woe
“Ulimbi wa 5 Ufunuo 9:1–11 / Ole wa Kwanza”
“6th Trumpet Revelation 9:13 to 11:13 Second Woe ‘Another mighty angel.’ Revelation 10:1
“Pangwila ya 6 Ufunuo 9:13 hadi 11:13 Ole wa Pili ‘Malaika mwingine mwenye nguvu.’ Ufunuo 10:1”
“7th Trumpet Revelation 11:13–19 Third Woe ‘Another angel. Revelation 14:6
“Ufunuo wa Tarumbeta ya 7, Ufunuo 11:13–19, Ole wa Tatu. ‘Malaika mwingine.’ Ufunuo 14:6
“‘There followed another.’ Revelation 14:6
“‘Kwakafuatia mwingine.’ Ufunuo 14:6”
“‘The third angel followed them.’ Revelation 14:9.
“‘Malaika wa tatu akawafuata.’ Ufunuo 14:9.
“The bearing of all this may now be more fully seen through a consideration of what the Third Angel’s Message really is in itself: On its face the expression ‘the Third Angel,’ clearly has reference to the third in a series of three angels. As already signified, this series of three angels, each one bearing a message, is found in the fourteenth chapter of Revelation, verses 6–12. The messages of these three angels blend and culminate in the third, which does not cease to sound until the harvest of the earth is ripe, and made ready for the coming of the Lord to reap it.
“Mo mee ewe ndiki chä yia mo kochi ee chie wi ndömmö bära bwii wi naa mo mii kä tää mbochi mo yi ‘Mbochi yi Malaika yi Chitatu’ ni yë yaga ndro ki yo chächä oyi näkä: Mö yiiri, ndiki ‘Malaika yi Chitatu,’ ndö yi tɔɔ yiiri pe ndiki yi ndro yi chitatu mu lulë yi malaika batatu. Kaa mo yiiri ndöötä, lulë lu malaika batatu luno, kila umwe alä bä mbochi, lu kaanwa mu kitabu cha Ufunuo, sura yi ikumi na ine, mistari 6–12. Mbochi cia malaika batatu chädi ciikatania na ciifika mwishowe mu yi chitatu, nayo tiikomi kulia mpaka mavuno ma dunia yaive, na kuandaliwa kwa kuja kwa Bwana kuivuna.”
“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.’
“Ujumbe wa Malaika wa Tatu wenyewe, kama unavyotangazwa katika maneno ya Malaika wa Tatu, ni kama ifuatavyo: ‘Na malaika wa tatu akawafuata, akisema kwa sauti kuu, Mtu awaye yote akimsujudia yule mnyama na sanamu yake, na kuipokea chapa yake katika kipaji cha uso wake, au katika mkono wake, yeye naye atakunywa katika divai ya ghadhabu ya Mungu, iliyomiminwa pasipo kuchanganywa katika kikombe cha hasira yake; naye atateswa kwa moto na kiberiti mbele ya malaika watakatifu, na mbele za Mwana-Kondoo; na moshi wa maumivu yao hupanda juu hata milele na milele; wala hawana raha mchana wala usiku, hao wamsujuduo huyo mnyama na sanamu yake, na kila aipokeaye chapa ya jina lake. Hapa ndipo penye saburi ya watakatifu: hapa ndipo walipo wazishikao amri za Mungu, na imani ya Yesu.’”
“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.
“Oyo ni Ujumbe wa Malaika wa Tatu kama ulivyo, ukiwa umetenganishwa na hao wengine wawili. Lakini, kwa kweli, hauwezi kuhesabiwa kuwa umetengwa; wala hauwezi kufanywa usimame kando kana kwamba huo peke yake ni ujumbe mmoja ulio tofauti kwa ulimwengu; kwa maana maneno ya kwanza kabisa yanayouhusu ni haya: ‘Malaika wa Tatu akawafuata WAO.’ Hivyo basi, kwa maneno ya kwanza kabisa ya ujumbe wenyewe tunaelekezwa si kwa huyo mmoja tu, bali kwa hao wawili walioutangulia. Nayo neno la Kiyunani lililotafsiriwa ‘akafuata’ halimaanishi kufuata kwa kujitenga, wala kufuata tu, bali ‘kufuata pamoja na,’ kama askari wamfuatavyo jemadari wao, au watumishi bwana wao; kwa hiyo, ‘kumfuata mtu katika jambo fulani; kujiacha kuongozwa na mtu.’ Linapotumiwa kuhusu mambo, humaanisha kufuata kama matokeo; kufuata ‘kama tokeo la jambo fulani lililotangulia.’ Hivyo basi, kwa habari ya nafsi, Malaika wa Tatu hufuata pamoja na hao wawili waliomtangulia; na ujumbe wake, kama jambo, hufuata kama matokeo, au tokeo, la yale yaliyotangulia.”
“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.
“इनि सेकन्ड वन को विषय में भी यो लिखिएको छ: ‘अनि अर्को स्वर्गदूत पछ्याउँदै आयो।’ जसरी थर्ड एन्जेल सेकन्डको पछि आउँछ, त्यसरी नै सेकन्ड एन्जेल फर्स्टको पछि आउँछ। अनि फर्स्टको विषयमा यो लिखिएको छ: ‘अनि मैले अर्को स्वर्गदूत उडिरहेको देखें,’ आदि। यी तीनको यस श्रेणीमा यो पहिलो हो। त्यसको पछि अर्को आउँछ; अनि थर्ड एन्जेल तिनीहरूका पछि आउँछ। तिनीहरूको उदयको क्रममा उत्तराधिकार छ; तर, जब यी तीनै जना क्रमशः उठिसकेका हुन्छन्, तब तिनीहरू एकै रूपमा सँगसँगै अघि बढ्छन्। फर्स्टले आफ्नो सन्देश उच्चरित गर्दछ; सेकन्डले पछि आएर फर्स्टसँग मिल्दछ; थर्ड तिनीहरूका पछि आउँछ, र तिनीहरूसँग मिल्दछ; यसरी, जब यी तीनै जना संयुक्त हुन्छन्, र आफ्नो संयुक्त शक्तिमा सँगसँगै अघि बढ्छन्, तब तिनीहरूले एक शक्तिशाली, त्रिविध, ठूलो स्वरको सन्देशको रूप लिन्छन्। थर्ड एन्जेल्स मेसेजलाई पूर्ण बनाउन यी सबै चाहिन्छ; अनि सबैको घोषणा बिना थर्ड एन्जेल्स मेसेज साँचो रूपमा दिन सकिँदैन।”
“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.’
“Basi, ujumbe huo wa sehemu tatu ni nini katika sehemu zake mbalimbali?—Hii ndiyo Sehemu ya Kwanza: ‘Nikaona malaika mwingine akiruka katikati ya mbingu, naye alikuwa na Injili ya milele awahubirie wakaao juu ya nchi, na kila taifa, na kabila, na lugha, na jamaa, akisema kwa sauti kuu, Mcheni Mungu, na kumtukuza; kwa maana saa ya hukumu yake imekuja; naye msujudieni yeye aliyezifanya mbingu, na nchi, na bahari, na chemchemi za maji.’”
“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.’
“እዚህ ሁለተኛው ነው፦ ‘ሌላም መልአክ ተከትሎ መጥቶ እንዲህ አለ፥ ባቢሎን ወደቀች፥ ወደቀች፥ ያቺ ታላቂቱ ከተማ፥ ስለ ዝሙቷ ቍጣ የሆነውን የወይን ጠጅ አሕዛብን ሁሉ አጠጣችና።’”
“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.’
“Na apa olu gwa nke-atọ ahụ: ‘Ma mmụọ-ozi nke-atọ soro ha, na-ekwu n’oké olu, Ọ bụrụ na onye ọ bụla fee anụ ọhịa ahụ na oyiyi ya ofufe, ma nata akara ya n’egedege ihu ya, ma ọ bụ n’aka ya, onye ahụ kwa ga-aṅụ mmanya nke iwe Chineke, nke a wụsara n’enweghị ngwakọta n’ime iko nke ọnụma Ya; a ga-emekwa ka o nwee ahụhụ 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 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 Jisọs, 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.
“Kulolesha mfwambo wa yimo ne yimo ya aya mamenyo kukamoneka mo litala lya lufingo lwa Kigiriki lwatili ‘walondelanga,’ ulo lusendeka ukuti ‘kulonda nge fipesha ifya mu cifulo ca cilya.’ Wa Kutendeka asenda Imbila Nsuma ya Muyayaya, ukushimikila ku cibumbwa conse, aleita bonse ukuti batine Lesa no kumupeela ubukata, no kumufukamina; pantu inshita ya bupingushi bwakwe yafika. Ukukana iyi mbila kuleleta imibele ya fintu iyo, nge fipesha ifya ukukana ukwo, yalondololwa mu mafunde ya Malaika wa Cibili, uwalondela. Kabili pa mulandu wa ukukana Imbila ya Kutendeka; kabili pa mulandu wa fipesha ifya ukukana ukwo, nge fyalangilwa muli iya Cibili; imibele ya fintu ileletwa, nge fipesha ifya kupelela, iyo ifwaya ukuti Malaika wa Citatu alondele bo, alelandila ne shiwi ilikalamba ulwakwiminina kwakwe ukwa kutinya ukwakana ifibi ifikalamba ifyaletwa nge fipesha fibili fya ukukana Imbila ya Kutendeka.”
“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 kwamba sauti na kazi ya Malaika wa Tatu huungana na ile ya wa Kwanza, ni dhahiri kutokana na maneno yake ya mwisho: ‘Hapa wapo wazishikao amri za Mungu, na imani ya Yesu;’ kwa sababu hili ndilo kusudi daima la kuhubiriwa kwa injili ya milele. Hicho ndicho kiini cha kumcha Mungu na kumpa utukufu, na cha kumwabudu ‘yeye aliyeziumba mbingu, na nchi, na bahari, na chemchemi za maji.’ Kuzishika amri za Mungu na imani ya Yesu ndilo jambo pekee litakalowezesha roho yoyote kusimama katika saa ya hukumu yake, ambayo malaika wa kwanza hutangaza kwamba ‘imekuja.’”
“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.
“Mutwe wa Mwikulu wa Butatu niwashinshinkwa panuma pawo pe ‘naumvwile ishiwi ukufuma mwilu ililelanda kuli ine, Lemba uti, Abalishupa abafwa mu Mwami ukufuma nomba ukuya pantanshi’—ukufuma pali ino nshita ukuya pantanshi. Ukusokolola 14:13. Elyo panuma paifi pakonka amashiwi aya, ‘Elyo naloleshe, kabili moneni, ikumbi ilitoka, kabili pa kumbi kwikale umo uwalingana no Mwana wa muntu, alikwete pa mutwe wakwe ingule ya golide, na mu kuboko kwakwe umwela wakutema uwasongolwa. Kabili malaika umbi afumine mu tempile, alelila ne shiwi ilikalamba kuli ulya uwikele pa kumbi ati, Senda umwela obe, utape; pantu inshita yakwe iwe ukutapa yafika; pantu isabi lyapano nse lali pya. Kabili ulya uwikele pa kumbi asendele umwela wakwe pa nse; kabili isabi lya pano nse lyatapilwe.’ Ukusokolola 14:14–16. Kabili ‘isabi ni mpela ya calo.’ Mateo 13:39.”
“Again: the Third Angel particularly warns all people against the worship of the beast and his image, whatever these may be; and, from Revelation 19:11–21, we find that the beast and his image are ‘alive’ when the Lord comes in the clouds of heaven, and are ‘both’ destroyed with the brightness of his coming.
«Tena lisusu: Mwanjelu ya Misato azali mingimingi kokebisa bato nyonso mpo na losambo ya nyama mpe ya elilingi na yango, ezala yango nini nyonso; mpe, uta na Emoniseli 19:11–21, tomonaka ete nyama mpe elilingi na yango bazali “na bomoi” ntango Nkolo ayei na mapata ya likoló, mpe “bango mibale” babebisami na kongenga ya koya na ye.
“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.
“Ezi mb事实 zerekana ko Ubutumwa bw’Umumarayika wa Gatatu ari ubutumwa bukomeye, bw’incuro eshatu, buvugwa n’ijwi rirenga, bujya ku mahanga yose n’imiryango n’indimi n’abantu bose, mbere gato yo kugaruka kwa kabiri k’Umwami; kandi bukabagarurira isarura ry’isi gukura rwose, kandi bugategurira Umwami abantu bamuteguriwe, nk’uko ubutumwa bwa Yohana Umubatiza bwateguriye inzira ukuza kwa mbere k’Umwami. Bityo rero ni bwo butumwa bwa nyuma, ubutumwa busoza, bw’Imana ku isi.”
“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.
“Na sasa, tukiwa hivyo na ufahamu wa kile Ujumbe wa Malaika wa Tatu ulivyo ndani yake wenyewe, uhusiano wa ujumbe huo na mataifa makubwa ya leo waweza kutambuliwa vyema zaidi kwa kuyatafakari Majira ya Ujumbe wa Malaika wa Tatu.” A. T. Jones, The Great Nations of Today, 114.