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.

Min White owaco lok ma kato acel ni, coc ma i Isaya ma Yesu okwanyo i kan kacokke me lega i Nazareti pe onywako keken ticce, ento bene onyuto tic wa calo kit macalo twero lanyut. Tim me rwom mapol me tic man ma gi moigo ki mo me cwiny maleng, pe twero tenyo keken i ye, ento time ki gin ma ogure kakube me lanyut pa miya acel ki abicel adek ki angwen.

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.

Tipu pa Rwot Lubanga tye iwiya; pien Rwot omiya wiro me lero lok maber bot jo ma woro kene; ocweya me twero cwiny jo ma cwinye otuuk, me tayo wacu me yotcwer bot jo ma omako, ki me yabu dog gang tic bot jo ma otweyo; me tayo mwaka ma Rwot oye, ki nino me culu pa Lubanga wa; me cweyo cwiny jo ducu ma peko; me keto ne jo ma peko i Sayoni, me miyo gi ber me kaka maleng ka can pro me lyeto, mafuta me yom ka can me peko, bong me pwoc ka tipu me can too; wek gilwongo gi yadi me twero, migolo pa Rwot, wek en oywongere. Ka dong gibedo me yubo kabedo macon ma opol, gibedo me cako me maluwo kabedo ma pe gitye, dok gibedo me yubo me gang matwec, kabedo ma obedo ma rac pi kar mo me pok mapol. Dok jo ma pe gin pa gangi gibedo me cung ka nongo kwediu cam, ki lutino jo mogo gibedo lugwok kwedu ki lugwok poto winiu. Ento wun gibedo me lwongo wun Jo kapat pa Rwot: ji gibedo me lwongo wun Lutic pa Lubanga wa: wun gibedo me cam mwandu pa Lurok, ki i wiicwa gi wun gibedo me piengore. Pien ka canu, wun gibedo me nongo me aryo; ki ka wiicwu obedo ma rac, gi gibedo me yom i calo pa gi: pi meno i ngom pa gi gibedo me nongo me aryo: yom ma pe tum gibedo botgi. Isaya 61:1–7.

In the previous article we began to identify the “hour, month, day and year” that made up the time prophecy of three hundred and ninety-one years and fifteen days. Time is no longer, so the four expressions of time must be applied symbolically in the latter days, when the prophetic characteristics of the first and second woes are repeated in the third woe. The “year” is “the acceptable year of the Lord,” and it is also “the day of vengeance of our God.”

I butic ma okato wa acakke ni wa cako ngwero “awa, dwe, nino kacel mwaka” ma ocako otito cawa me porofeto me mwaka mia adek ki abicel acel, kacel ki nino abicel adek. Cawa pe dok tye, ci lok adek me cawa-ni weng myero kitiyo kwede i ngec me cing, i nino me agiki, ka kit ma porofeto me ayela me acel ki me aryo doki ka pire tek i ayela me adek. “Mwaka” en “mwaka ma rwatte pa Lakwena,” dok bene en “nino me okumu pa Katonda wa.”

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

“Anino,” obedo “anino me can,” anino me cul, kacel ki me cwalo kwero, calo Mose omiyo otito.

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.

Aworo obedo na an, ki cul ma aculu; tyen gi bi yel i kare ma opore: pien nino me peko gi dong tye cok, dok gin ma bi bino i komgi tye ka yot oyot. 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.

I buk Icaya tye “mwaka ma iye rwom,” kacel ki “nino me chuk,” dok nino me chuk en “nino me can” pa Musa, ka stopu pa Laodicea twolo ka gin gamo cul kacel ki chuk. Cawa me yeny piny maduong, nino me can, mwaka ma iye rwom, kacel ki dwe me acel, ducu rwatte ki cik me Ceng Odyek. Lok “dwe” i Joel en lok ma omedo, ento lok ma omedo ne tye atir. Jo ma gonyo lok omedo lok “dwe” i yoo me rwatte ki ada ma kot me nyuma bino i dwe me acel.

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.

Omiyo weng, wun lutino me Zayoni, kadi wubed ka mito yomcwiny i Ikomo Rubanga wunu: pien en omiyowu kot me mukwongo ki rwom maber, dok obiro keto kot piny piwu, kot me mukwongo, kacel ki kot me agiki i dwe mukwongo. 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.

Lok “month” obedo gin ma oloko me nyuto lok, pe cal me coc ma natcha i lok ma kiweko ka ilok me Mungu. I loko me Ibru, lok no owaco keken ni kot bino “i me acel” onyo “calo i kare me acel”—mako ni Mungu biro dwoko kot i karegi ma tye kakare, calo onyo obedo i kare macon. Lakwena White i kare mapol mito tye ka rwateyo mwandu me Millerite me mwaka 1840 wa i 1844 ki Pentecost me nyuto kot ma agiki i nino me agiki. Kot ma agiki bino “calo i kare me acel,” ma obedo Pentecost, ma Lakwena White i kare mapol rwateyo ki cik me Ceng-Juma.

“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.

“Malayika ma rwate kacel i tito kwena mar malaika me adek, obedo me medo piny lung gi dwonge. Kany tyen lok me tic ma bino bedo me ceng acel me wi piny ducu kacel ki teko ma pe onen calo ma otime coni. Rwom mar guro me bino pa Kristo i mwaka 1840–44 ne obedo pwony me dwong ma oyubo teko pa Katonda; kwena mar malaika me acel ne gityeko kawo i kabedo ducu pa ba-misionari i wi piny, dok i matye i kabedo mukene ne tye iye miti me dini ma maduong loyo ma gineno i piny mo keken cakke ki rwom mar Reformation me mwaka me aparacel ki abicel; ento gini ducu gibino loyo ki guro ma dit ma tye ka i lwor me agiki mar malaika me adek.

“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.

“Batic man obedo calo tic pa Nino me Pentekoste. Calo ‘koto me mukwongo’ con gityeko timo ne, i kweyo me Cwiny Maleng i can me yabo Injili, pi kelo kanynyiko pa yat me mwonya ma pire tek, otúm ‘koto me agiki’ bineno gimiyo i agiki pa tic man pi nywalo pa kacel me rwot. ‘Ka dong wabineno ngeyo, ka wanywako mede pi ngeyo Rwot: aa pa en otyeko ryeko calo ceng me poro; kadi en bino botwa calo koto, calo koto me agiki ki koto me mukwongo bot ngom.’ Hosea 6:3. ‘Wubed ma yom dong, wun jo Syoni, kadi wurejre i Rwot Mungu wunu: pien en omiyowu koto me mukwongo i kit ma opore, kadi en obi kelo koto piny ne wu, koto me mukwongo, ki koto me agiki.’ Joel 2:23. ‘I nino me agiki, owaco Mungu, abikweyo Cwiny na i wi dano ducu.’ ‘Kadi bibedo ni ngat mo keken ma olwongo nying pa Rwot, gibireso en.’ Tic pa Joote 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.

“Awobi maduong me Injili pe obedo ni opwod ki nyut pa teko pa Lubanga ma tek kato ma nyuto cakke ne. Joneno bita ma otimme i mwaka pa kot mukwongo i cakke pa Injili, bibedo nino tye ni gitimme dok i mwaka pa kot agiki i agik ne. Kany tye ‘cawa me yomcwiny’ ma lakwena Petero neno anyim ka owaco ni: ‘Pi meno pok uru, dok urwatte, wek grwok wunu gikwany, ka cawa me yomcwiny obi ki i wang Kacel pa Rwot; dok en bicwalo Yesu.’ Tic pa Lukwena 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.

Pentekosito obedo “yabbe” onyo “cako” me tic pa Injili, dok koth me agiki i “tyeko” en “gikone.” Mukwongo tye kelo kit ma me agiki. Dwe me akwan tye nyutu miiro me Mwoyo Maleng i cawa pa cik me Dyeng Pa Lubanga.

“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. …

“Pe onyo acel ku iwa pe bino rwate cing pa Nyasaye kun kit ma wa tye kwede i karakter wa pud tye ki bala acel onyo woto acel iwiye. Oweyo ni en gin ma tye i komwa me yubo balo ma tye i karakter wa, me pwonyo ot pa cwiny ki jwamolek ducu. Ka dong kit man otimere, to kot ma lacen bino kobo i komwa calo kot me acel ma okobo i kom jokwongo i Nino pa 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.

“Wuot pe itye timo ngo, omero, i tic maduong me ryekcung? Jo ma tye kacel kacel ki piny dong tye ka rwate ki kit me piny, kadi tye ka ryeko pire tek me anywali me alwor. Ento jo ma pe geno gin kengi, ma tye ka obedo piny i nyim Lubanga, ka pwodho tipo gi kun gi winyo ada, gin man tye ka rwate ki kit me polo, kadi tye ka ryeko pire tek me cing me Lubanga i wi cing gi. Ka cik ocako wuot anyim kacel ki keto alama, kit pa gin obedo maber, maleng, pe ki bilik mo pi naka.” 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.

“Dwe me acel” obedo cik me Ceng Nino me Paica, “cawa” me yegyeg piny madit obedo cik me Ceng Nino me Paica, “nino” me atura, cul mo kelo dwoko, ki monoc obedo cik me Ceng Nino me Paica, ka “mwaka” ma atir me yee obedo cik me Ceng Nino me Paica. Higa mia acel ki pyer abic me poro lok me wo mar acel tum tyen i cik me Ceng Nino me Paica, ka higa mia adek ki abic acel, ki nino abic kacake iye.

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.

Ka owaco bot malaika acel me abicel ma tye ki turumbeta ni, “Yab malaika angwen ma kitweyo i atekere maduit Euphrates.” Ci malaika angwen no oyabogi, ma pegi dong gityeko keto ne cawa acel, ki nino acel, ki dwe acel, ki mwaka acel, me neko bute acel me adek me lwak. Niyabo 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.

“Malayika angwen” ma “otweyo i aora maduŋ mar Yufurate” pe “olonyo” i saa me cik pa Cawa me Nino dyel. Gin otimo “oyubbe” ki lok pa profesi pi saa, nino, dwe ki mwaka pa can me aryo me neko dul dano acel i adek. Amereka otime ka onek in kacel me ker me abicel i aryo i profesi pa Baibuli i cik pa Cawa me Nino dyel, ci Amereka en acel i adek pa dul me aryo-kato-acel ma kicako i cik pa Cawa me Nino dyel. Can me aryo kitye doki i can me adek, calo malayika me aryo dok kitye i malayika me adek.

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.

Yamo angwen angwen no konygi ka ot 9/11, ka gimarko cako me cing cing me luk hajar mia acel gi pyer adek gi abicel, dok kare acel ka man pe otum, gityeko twero gi. Ka jo ma kipwonyo kwede i Isaiah abicel acel ma koliye giyubo kicweyo, gicweyo kwede pwony me kuc ma otwero weng ka Coo me Kuc ocer awobe ducu i kare me cik me Sunday, ma bene obedo “saa” me yeny madit me lobo. Jo ma koliye i mwaka ma kigamo, bene gin eno acel acel ma koliye i Ezekiel abicel abicel ma orwako cing me Lubanga. Yesu ocako ticne kun ocito i Isaiah abicel acel, dok Min White oyubo lokke kwede tic wa.

“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 onyuto ticce bot lobo ka, i kar ot lega i Nazaret, en okwanyo ki i porofeto pa Isaya: ‘Yamo pa Lacoo tye i komna, pien obiro anyimoo me yubo Injili bot lungi; otye ka ocwalo an me yubo cwercwiny ma obale, me yubo yweyo bot je ma otyeko omako, ki me dog cen ma obwang, me weko ka je ma omwonyo, me yubo mwaka ma Lacoo yeye iye.’ Tic adwong mene ma obedo i nyime!—Me yubo mwaka ma Lacoo yeye iye. Kare man omako ngec pa kare i kare, odok ka i mwaka i mwaka, ka kare pa temo pwony pud tye. Lubanga tye ka kur me winyo kwano ki doko; tye ka nenyo ka dano tye ka duto cok bot en, en keken ma twero konyowa. En mito matek me tim balgi wek obi kica, me rwatogi calo jo ma pire kene. En bi rwato cwiny weng ma otye ka olokore ma bino bote; pien obedo me tic man pe ka Lubanga onimoo Wode acel keken ma otyeko nywalo.”

“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.

“Ento pieno ngo Kristo pe otum tyeko lok ma kigwoko i Isaiah? Pien ngo en oloko woko nying lok man, ‘ki ceng me marac pa Lubanga wa’? Dul lok me agiki man bene obedo adwong me ada calo dul me acel; dok Kristo pe oyik ada ki mileng pa en, ka pe oloko i lok pa en kikome ma en omiyo lanebi ma en ocweyo. Ento dul lok me agiki man no obedo ma jo ma gwoko en olwongo me geno iye, dok ma gin gicako mito timo, ka gitye ka tyeko acaka kwano ngolo me lok i kom jo ducu ma pe tye i yot wiye me dini pa gi. I kare ma pe gimiyo jo lok me ada, me tim ber, ki me kica, gin pe gitye ka peko jo ni Lubanga olweny poto me piny ducu ma pe gitye i dini pa gi. Kit me Lubanga calo Wonya ocako nywako marac, dok kigwoko en piny me cik jo.” 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.’

“Cik pa lwak pa Katonda i kare man dong kicopo i lok me neno pa Ayela ma tito tic pa Mesaya ni: ‘Aremo pa Mukama Katonda tye i komna, pien Mukama oworo na me tito lok maber bot lwak ma pok ber; ocwalo na me yubo cwiny jo ma obale, me golo lok pa rwot me ryeko bot jo ma kiketo i twero, ki me yabo ot pa koma bot jo ma kitweyo; me golo lok pa mwaka ma Mukama agamo, ki nino pa cul pa Katonda wa; me cweyo cwiny jo ducu ma gengo, me keto bot jo ma gengo i Sayoni, me miyo gi ber me rwom me anyim me buru, mafuta pa yom-cwiny ka malubo pa gengo, aguu me pwoc ka kare me cwiny ma lit; wek kinyar gi yat pa sprawa, gwoko pa Mukama, wek en aye onenwa i deyo.’”

“‘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.

“‘Gin gubiyubo kany odoko, kabedo ma dong obale; gubiyero kany ma kare-kwede obedo kikome, dok gubidwoko kakare ma obale, ma obedo kikome i anyim pa odong madwong.’” 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.

Nyingi wa wa idwogo anyim i lok me dok tic pa atem me aryo i atem me adek, onongo myero wa poge keken ni onyuto ni myero onego wa niangor kwede keto “rek i kom rek.” Man nyuto ni “saa” duto, “nino,” “dwe,” kacel ki “mwaka” duto i Lok ma kiweyo ki cwiny ma rwate ki dong cik me Nino pa Lapor, myero bene otim i yubo me Islam ma tung’go i kom cik me Nino pa Lapor.

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.

Nga ce ka acalo: lok “saa” nonge i buk acel keken i Itebuk Macon, dok buk no en buk pa Daniel. I Daniel, “saa” konyere tyen abic.

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.

Kadi dano mo keken ma pe ocung piny ka woro, in aye cawa acel no ibicwalo iye i dyek me mac ma tye ka lany. … Kombedi, ka un tyeko rwate ni i kare mo keken ma un winyo dwon me cornet, flute, harp, sackbut, psaltery, ki dulcimer, ki kit weng me wer, un cung piny ka woro cal ma an atimo; ber: ento ka pe un woro, in aye cawa acel no ibicwalo iye i dyek me mac ma tye ka lany; dok ngo en Lubanga ma ibino gwokowu ki iye i cinga? 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.

Min wadit White dong omedo tiyo ki Daniel adek, ci pi meno “cawa acel” no bene tiyo i kom cik me Ceng Dyewor. I Daniel cabic adek ki angwen, Daniel pwod pe ngene “pi cawa acel” ka en tye ka cwer cwiny me loki piny cik me kuc ma bino i kom 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.

Itye Daniel, ngat nyinge apaco Belteshazzar, owilo tam matek i kare me saa acel, dok tamo ne omwoyo maber. Kabaka oloko, ne owaco ni, Belteshazzar, kik lek onyo awene me lokke pe omwoyi. Belteshazzar odwoko owaco ni, ruothna, lek meno obed bot jo ma marac keni, dok awene me lokke obed bot wasigu ni. 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 tye ka cing iye pi “cawa acel” kun eno otemo ni ngeyo kit ma obedo me nyutu ni Nebukadinezara ngec pa kwanyo cing ma biro i kom. Daniel tye ka twero cawa me malaika me acel, ma ogolo ni “cawa” pa kwanyo cing otoya. Lok pa laneno ne kinyutu bot Nebukadinezara, dok mwaka acel i nyuma, kwanyo cing i kom Babiloni ne kigolo i kom Nebukadinezara.

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.

I kare acel-lu kwo lok man otimme i kom Nebukadnecar; kede ogolo ne ki i kin lwak, ci ocamo yat macalo dyang, kede denden opong ki nywol polo, nongo yie wiye odongo macalo yie abila, kede lapii cinge macalo lapii winyo. 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 tye ka oneno cing me cik pa Nino pa Cawa ma tye ka bino wang acel, ka otye ka bino, en aye “saa” me ngolo kop i kom Babiloni. “Saa” aryo weng tye ka nyutu cik pa Nino pa Cawa, ma en aye saa me nyik nywal malac. Nebukadinezara en alpha, dok Belshazara en omega me lok pa Babiloni; dok Belshazara ginero i dyewor acel ma cing ma coo coc ocako piny i i gang.

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.

I kare acel-ni cingi pa lwak dano obino piny, dok gicoyo i wang ryek-lam me golo lyel i kom tongo pa loke me ot pa kabaka; kabaka bene oneno dul cing man ma ocoyo. 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.

I kare acel acel ma coc ocako kwede i wi dogola nyuto kare ma cik me Sunday ma ki coyo i coc obalyo “dogola” me gwoko kwede kibet ikin kanisa ki gavumenti i kare me cik me Sunday, dok ci Babilon otyeko, macalo United States bene otyeko calo ker me abicel ma angec i profesi me Baibul. Calo ker me abicel ma angec, United States en teko ma looro pi mwaka mar abiro me lanen i Isaiah 23, ka nyako malaya me Tyre kilwongo ni gitye ka pe ginene dok. Ker onyo rwot ma Isaiah lobo lok iye bene en nino me mwaka mar abiro, dok ker ma olooro pi mwaka mar abiro i profesi me Baibul ne en Babilon. Kwolo piny me Babilon pa Belshazzar tye ka kelo cal me kwolo piny me United States i kare me cik me Sunday, ka coc i wi dogola rwate ki lok macalo dragon i Revelation 13.

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.

I Cak acel wiye jabwolo me Babel ocako ki cik me Ceng i akwana angwen, ka dwogo me aryo nyuto ni kwanone bino i saa acel, kede i nino acel.

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.

Ci aneno dwoko maber ki polo, ka waco ni, Wu woki ki i kom iye, un lwakara, wek pe ubed jo ma gulwongo kede i cobo pire marac, kede wek pe urece ki i twero ne. Pien cobo pire marac otyeko donyo nywal polo, eka Lubanga opwoyo tim ne me bubo. Cul iye calo en bene oculou, eka umed iye aryo kato calo tim ne; i kato ma en oywalo, uywal iye aryo. Dano mene en omiyo kene ducu ducu, kede odak gi yom pa lobo, med umiye rem kede cwercwiny rom kwede; pien owaco i cwiny ne ni, Adwong ka rwot mon, pe abedo lacino, kede pe abineno cwercwiny mo. Pi meno twero ne bino i nino acel: to, kede mwok, kede kec; eka gibitwange ducu ki mac; pien Rwot Lubanga ma ngolo cing iye tye gi teko. Eka rwodi pa lobo, ma otimo tim marac kede en kede odak gi yom pa lobo kede en, gibikwongo piye, kede gibiyweco pire, ka gibineno lyel me kwanyo ne, ka gicung bor, pien lworo me rem ne, ka gikwalo ni, Ee, ee, Babilon gang mabongo man, gang ma lonyo! pien i saa acel ngol cing mamegi obino. Niyabo 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.

Atirir kede, acaka me ngolo ma iwotwot ikom Babilon cako i kare me cik pa Sunday me ayat me adek, ka roj pa Lubanga mukene oluongi kacok ki i Babilon. Jon onyuto kare me ngolo pa en ka obedo “nino” kede “saa,” ma okene ni nyig coc me kare myero giwinye cal cal.

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

Abiro me Yub Nwong acel ne myero gu ket i dwe mukwongo, ci Yub Nwong acel rwatte ki yat mo kwer, ma dok rwatte ki cik me Ceng nino Dyeng.

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.

Apo Ladit oloko bot Musa ki Aaron i lobo Ejipito, ka nwoyo ni, Dwe man obedwogo botu kacake me dwe; en obed dwe me acel me mwaka botu. Wu lok bot kwole ducu pa Israel, ka nwoyo ni, I nino me apar pa dwe man, dano acel acel gibikawo romo me gang pa worgi, romo acel pi gang acel: Kadi bed ni gang eno tin twero romo, wek en ki jare me gang ma cok bot gangne gikawogo kacel, calo wel pa dano; dano acel acel calo camme bityeko welu pi romo. Romou obed ma pe ki can, dyel cware, me mwaka me acel: bikawone ki i dyang, onyo ki i dyek. Kadi ibigwoke oyot wa i nino me apar gi angwen pa dwe acel ka man; ka kwole ducu pa oganda Israel gibitye woto oneke i janek. Exodus 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 obedo cako me kare ka Pentekosito, ci pi meno enongo nyutu Pentekosito, ma dok rwatte ki cik me Sunday. Ot me woro oyikwongo malo i nino me acel me dwe me acel, ci pi meno enongo nyutu tyeko me yiko malo kanisa ma loyot calo alama i kare me cik me Sunday. “Cawa,” “nino,” “dwe” ki “mwaka” me can me aryo tye ka nyuto cik me Sunday, ka dok i rwom pi rwom moko ki moko me nyuto kare gi rwatte ki cik me Sunday ka kit ma lok tye iye rwatte. I kare me cik me Sunday, kare me aryo me lubanga me papo me tero ayela cako, ma me acel obedo myaka 1,260 ma omedo martyri me kare meno, ma i pwoc me abic giyero bot Lacoo ki penyo me “ange nining,” wa i kare ma teko me papo bibedo ki ngolo. I pwony me aryo me remo me papo Yesu otito bot lwak ne ni pe myero gicwercwiny pi gin ma gibino waco ka gitye ka ginywako.

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.

Ento ka gin bibedo ka otelo woko wun, kede ka omiyo wun i cing lupii, pe wa cwer i wi wun con ngo ma wabino waco, kede pe wa tam con: ento gin mo keken ma ibimiyo wun i saa meno, wac gin meno: pien pe en wun ma waco, ento Cwalo Maleng. 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.

I kinwongo me acel, dano gityeko kelo can pi imyaka mia acel ki piero abic. Imyaka magi ocako i nino 27 me dwe 7, 1299, dok ogik i nino 27 me dwe 7, 1449, ka anjelo angwen oyab yamo angwen ma gubedo kicano pi cawa, nino, dwe, ki mwaka, me neko rwom acel ki adek pa dano. Kinde me can no otwero cing me kinde me keto atye cal pa lee e Iurop me Amerika. Kinde no en nino abic ki abic ma kigonyo i Lebitikus 23, aa ki Idyel me turumbeta dok oo wa i Pentekost. Kinde me cweyo cal pa lee tye aa ki 9/11 oo wa i cik me Ca nino Aica, ento kinde me tito wach me koko me dyeworwoyo me dyeceng bor en fraktal pa cweyo cal pa lee aa ki 9/11 oo wa i cik me Ca nino Aica.

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.

Cakke ki agiki ci tyeko me tingo cing me anywali bene gin alpha ki omega me yub me cal me rabo. Kacel pa jo acel tye ka cweyo kit maracgi pi cing me anywali pa Katonda; kacel mamit tye ka cweyo cal me rabo. Kinde meno i United States rwate ki kinde acel i lobo ducu ma cako i cike pa Sunday. “Dwe” en cal me can ma twero jami me keto cal meno iwiye, ci dwe i cike pa Sunday, calo yubiwoto i nyiri apar ki abicel i Revelation abicel ki wiye, bene tye ka nyutu can pa Islam ma tye ka timore i kare me keto cal me rabo i lobo ducu.

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.

Tye tye ki tic mapol me lakwena mapwony me kit ma kwan me ter me aryo, kacel ki saa ne, nino, dwe ki mwaka, nyutu cik me Cawa me Aleng ki weko Islam obed ma olare me tedo Amerika me Awaka, ento myero wadong anyim i kom gin mukene.

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.

I kare ma dong opoto, i dwe abicel angeca onyo abicel acel ma gitye ka kato, an abedo ka amito cing matek ni Islam me birok adek gi kwanyo me joneno adek tye kacel i kit ma oketo i profesi. Ki i wang lok me Jacob i nino me agiki ma oneno Judah ka tye “yat mwenge” ma olamo bot “dongol,” wa ki i Kristo ka oyabo dongol ma pud pe odonyo i kwede me donyo Kwede me twer, kacel ki nyige lok mukene, Islam me birok me acel ki me aryo ripwoyo kwena me profesi ma omiyo teko i kwena me malaika me acel ki me aryo, dok Islam me birok me adek ripwoyo kwena me profesi me malaika me adek.

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.

I kare ma okato nywal acel ma ki buk ma A. T. Jones ocoyo kikelo wang, dok en onyutu lok acel kuno, ento ki yo mukene. Jones tiyo ki nyig lok pa grammar kacel ki kit me ayub i Kwan me Revelation me nyutu nining ma pe twero poko trumbeta adek me anywal me ikom cwer i apii me agiki ki ote angeyo pa malaika adek. En tye ka tero peko ni malaika me acel pe twero poko ki me aryo, dok ni me adek pe twero poko ki me aryo mukato ki me acel. Tamo pa Jones tye i kom malaika adek, dok kun en keto twero pa lok ne i kom wat ma pe twero poko i kin malaika adek, en nyuto ki dong tam acel kuno ni trumbeta me Revelation abicel kede abicel me aryo pe twero poko ki malaika adek me Revelation abicel kede angwen. Wa bi tyeko coc man ki nywal pa Jones.

CHAPTER XI. THE THIRD ANGEL'S MESSAGE

CANDUC XI. KWENA MELO MALACHA ME ADEC.

“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.

“LUBOŋO bot ma pire tek piny kombedi, ‘Wa mito timo ngo?’ romo miyo ki geno ma pe twero pyem i kom lwongo me Turu Abicel kacel ki kabedo me rok mapol ma dit kombedi; pien luboŋo no kimiyo ki lok pa Katonda, i kom rwate man.”

“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.

“Waneno ni wa neno ni Coo Adek me agiki i Tung Cwok Abicel ka i araa ki Cok Adek. I kin dyere me Tung Cwok Abicel—ka Tung Cwok me Adek ki Angwen otyeko, ci pud pe ocako Tung Cwok me Adek ki Abic—gin ocoyo ni: ‘An abino, ci a winyo malaika acel ka otye ka yuro i dyere polo, ka loko ki dwon madu, Ooo, ooo, ooo, bot jo ma bedo i wi lobo pien dwon mukene me tung cwok pa malaika adek ma pud gibedo ka bino turo.’ Revelation 8:13.”

“That the Three Woes are inseparably connected with the last three of the Seven Trumpets, one with each, is put beyond all question by the fact that, when the Fifth Angel’s sounding is ended, it is written: ‘One woe is past; and, behold, there come two woes more hereafter.’ Revelation 9:12. And when the Sixth trumpet is ended, it is written: ‘The second woe is past; and, behold, the third woe cometh quickly. And the seventh angel sounded.’ Revelation 11:15.

“Niworo Ayalu Adek pe gibedo ka gwoko cing ki tul me tungcel iwa ka jo ma gibedo i dwe me agiki adek i kin Abila me Dwon Adek me Pito, acel ki acel, kikelo gin ka pe tye poto mo keken pien ka kobo me malaika me Abic otum agiki, gicoyo ni: ‘Ayal acel odoko; ka nen, ayalu aryo mukene bitye dok anyim.’ Niyabo 9:12. Dok ka dwon me pito me Abicel odoko agiki, gicoyo ni: ‘Ayal me aryo odoko; ka nen, ayal me adek bino oyot. Eka malaika me abiriyo opito.’ Niyabo 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.

“Amari, ma pe kiromo kwanyo i wil acel ki malaika man ma liyo wi yubo mar bino pa Woes Adek, ma pe kiromo kwanyo i wil acel ki adek magikone i Tung’ul Abiryo, en ‘Malaika Madiyo’ me Neno 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.

“Me man obed ni kede adier mapwod ma pe twero penyo mo keken, wa caku ki Kwena pa Malaika Madiyo me Yabo 14, ci wa lub anyim gin anyuto me ada me rwate ni dok cen i acakki.”

“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.’

“Lok mo mukwongo i buk ma okwaco ikom ‘Malayika me Adek’ en aye: ‘Atye ka malayika me adek olubo gin.’ Niyabo 14:9. Man nyutu ni jo mukene odong ocako dong kwede, ma Malayika me Adek ‘olubo.’”

“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.’

“Ka inongo, iwer ot ngat ma okato kede: ‘Kaci malaika mukene olubo.’ Man nyuto ni malaika mukene bene dong otelo nyime pa eni, ma ka eni olubo, tye ka mito ni obedo ‘mukene.’”

“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.’

“Dok inwongo kombedi i cik me abicel ki acel: ‘Kadong aneno malaika mukene.’ Man bene cwako ni malaika acel dong otyeko dhi i woko, ma tye ka keto man ni, ka en tye ka pyer i dyere me polo, obed ‘mukene.’”

“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.’

“Ka dong wa dok cen anyim i buk me Revelation, pe wa nongo malaika mo keken, ka pe malaika me Tul me Abicel, wangeyo ka wa oo i wek me acel me bab ten; ci ka tye kany wa kwan ni: ‘Ci aneno malaika mukene ma tye tek.’ Lok man, calo ma obedo con, miyo twero ni, ma pud pe waneno man, tye malaika mukene ma tye ka anyim, ma ka man ocul anyim, kelo ni pego lok kuome calo ‘mukene.’”

“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.’

“Ka wa cako dwogo dok i nyim maber, wa pe nongo malaika mo keken, kucel ki malaika me Turu me Abicel kacel ki me Turu me Abino, naka wa oo i lok me agiki i cabit me aboro; ka i kany wa oo i me acel pa lwor, pien wa kwano ni: ‘Ane aneno, dok acako winyo malaika’—pe ni ‘malaika mukene,’ ento, i lok me kwongo, ‘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:

“Dong pe, cakke ki Niyabo 8:13, tye kacel ma pe otum piny pa malayika ma kitwero wiye ki lok ‘mukene,’ ma odok adwong nyaka i Malayika me Adek me Niyabo 14, kacel ki kwede. Dong man aye:

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

“‘Aneeno, kede awinyo malaika.” Revelation 8:13.

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

“‘Atye aneno malaika mukene mar twero madit.’ Niyabo 10:1.

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

“‘Atye aneno malaika mukene.’ Revelation 14:6.

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

“‘Kadi malaika mukene ocako luwo iye.’ Waraga 8.”

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

“‘Kadi malaika me adek olubo gin.’ Ayat 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:

“Twol keken ma tye ka ngat ni romo konyo me pwonyo maber adwong i kin malaika ma lwayo Nying cingwen adek me Cweri adek me agikki ma gin i dyere me Cweri Abicel Maracel, ki Lok pa Malaika me Adek i Niyabo 14:

“1st Trumpet Revelation 8:7

“Pwodi me Acel Niyabo 8:7”

“2nd Trumpet Revelation 8:8

“Tutuk pa aryo Niyabo 8:8”

“3rd Trumpet Revelation 8:10

“Pwok Dyang me Adek Tyen Apokalips 8:10

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

“Puuŋ me Adek Apat, Niyabo 8:12 ‘Malayika acel’—Ayaa, ayaa, ayaa. Niyabo 8:13.

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

“Tur me abicel, Niyabo 9:1–11 / Cwer me acel me acaki”

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

“Pii me abicel Niyabo 9:13 ka oo 11:13 Can mar aryo ‘Malayika mapat adwong mukene.’ Niyabo 10:1”

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

“Tur me abiriyo i Neno me Pwony 11:13–19 Acan me Adek ‘Malayika mukene. Neno me Pwony 14:6

“‘There followed another.’ Revelation 14:6

“‘Mukat man oketo kwede.’ Niyabo 14:6”

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

“‘Malayika adek olubo gin.’ Niyabo 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.

“Tic pa man weng man romo neno maber dok tye ka pimo gin ma Kwena pa Malayika me Adek obedo ada i kome kene: Ka i nenne piny, lok man ‘Malayika me Adek’ nyuto anyim kit ma twero ngeyo maber ni tye ka lube ki malayika me adek i yo pa malayika adek. Calo ma onyutore woko, yo man pa malayika adek, acel acel kwede ka tye ka cwalo kwena, tye i cabit me apar ki angwen pa Niyabo, i werre 6–12. Kwena pa malayika adek magi rwate kacel dok gungwen i me adek, ma pe juko koko ne wang acel ka cado pa poto otyeko rwatte, dok kiyubbe me bino pa Ladit me gayo gi.”

“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.’

“Kwena Pwony malaika adek kene, calo kikwanyo i lok me malaika adek, tye man aye: ‘Ka dong malaika adek olubo gin, ka owaco ki dwon malac ni, Ka dano mo pud lamo lubanga me lee kacel ki calone, dok oyubo anywali me twonone i wi cingone onyo i cingone, en bene obimato i wain me okwor pa Katonda, ma okiyo woko ma pe ki yubo gin mo i kato me mirone malac; dok gibicwalo en ki mac kacel ki siifa i nyim malaika maleng, kacel i nyim Mwan Atin: dok yamo me cwalgi nyuka malo pi naka naka: pe gibinongo yweyo camo i dyewor onyo i dyewor, jo ma lamo lubanga me lee kacel ki calone, kacel ki dano mo keken ma oyubo anywali me nyinge. Kany tye adyere pa jo maleng: kany tye jo ma gwoko cik pa Katonda, kacel ki yie pa 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.

“Mano obedo Kwena me Malaika me Adek ka tye kwede, ka kiket iye ka twero ki luwar me aryo mukene. Ento, i adwogi me ada, pe twero neno ne calo gin ma opat; kadi pe twero keto ne ka tye keken calo ni en aye cike acel, ma opat, bot piny; pien lok me acel tutwal ma olokko kuom en obedo ni: ‘Malaika me Adek olubo GIN.’ Ci, ki lok me acel tutwal me cike en kikome, wa cako konyore pe bot acel keken, ento bot aryo ma owuoko nyime ne. Kede lok me Greek ma gitye loko calo ‘olubo’ pe twero me lube ka opat, onyo lube keken, ento twero me ‘lube kwede,’ calo jolweny gulubo jatelo megi, onyo lutic gulubo rwot megi; omiyo, ‘lubo dano i gin mo; weko keni kikome otel ne.’ Ka giloko kuom jami, twero ne obedo lube calo adwogi; lube ‘calo apii me gin mo ma dong owuoko nyime.’ Omiyo, ka kwanyo kuom jo, Malaika me Adek olubo kwede aryo ma owuoko nyime; kede cike ne, calo gin mo, lubo calo adwogi, onyo apii, me jami ma dong owuoko nyime.”

“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.

“Ngo kede me acel aryo bene gicoyo ni: ‘Kede malek mukene olwoko en aye.’ Calo malek me acel adek olwoko me acel aryo, dok bene malek me acel aryo olwoko me acel acel. Kede me acel acel gicoyo ni: ‘Aneceno malek mukene tye ka opur,’ kede mapol mukene. Man en me acel acel i nyim me adek magi. Mukene olwoko en; dok malek me acel adek olwoko gi. Tye ka rwom me kare i kit me cako piny gi; ento ka adek magi dong gicako piny i rwom gi acel ka acel, ci gidwoko anyim kacel calo gin acel. Me acel acel tito kwena me lok en; me acel aryo olwoko en dok rwatte ki me acel acel; me acel adek bene olwoko gi, dok rwatte kwede gi; meyo ka adek magi gubedo kacel, dok gidhi anyim i teko gi ma giyubo kacel, gicako kwena marwom, me adek, ma dwone dit. Dwaro gin weng me yubo Okwena pa Malek me Acel Adek obed ma otum; dok Okwena pa Malek me Acel Adek pe romo tito adier ka pe gitye ka tito gin weng.”

“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.’

“An nining dano, ote lok me cwiny adek i kabedo gi acel acel?—En aye ma me acel: ‘Atye ka aneno malaika mukene pe oyot i dyerere me polo, ka tye ki Injili me ayim ayim me kwayo bot jo ma bedo i lobo, ki bot rok ducu, ki kaka ducu, ki leb ducu, ki lwak ducu, ka owaco ki dwon malac ni, Lworo Wod Mungu, miwot deyo bot En; pien cawa me kwano-Ke dong oo: ki wori En ma olwongo polo, ki lobo, ki nam, ki ka pii aa ki iye.’”

“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.’

“Man aye me aryo: ‘Ka malaika mukene olubo, ka waco ni, Babiloni obale, obale, taon madu onyo; pien omiyo rok ducu omin wain me pwonyre marac ma cako kwo me nyomalare.’”

“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.’

“Ki man eno tye me Adek: ‘Anjala me Adek olubo gin, ka owaco ki dwon madit ni, Ka dano mo kwole lebbe, ka dong otimo lagam i kom lebo ki calone, ci oyabo cikone i wang cingone onyo i cingone, dano acel eno bibino mato i kongo me mir adwogi pa Katonda, ma ocoyo peke ki twer mo keken i kom dibbe me mir adwogine; dok gibicwalo i lyel ki kaber i nyim anjala maleng, ki i nyim Nguɗi Dyang: dok yungu me cana gi nyiko malo ma pe bicung kuno wa kuno: gi pe gibino bedo ki yweyo wangcen onyo dyewor, gin ma kwole Lebbe ki Calone, ki dano ducu ma oyabo ciko me nyinge. Kany tye can me lwak maleng: kany tye gin ma gwoko cik pa Katonda, ki wiye me Yesu.’”

“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.

“Ngat i neno lok me coc pa kwena magi acel acel, ibed ni i twero nongo manatu ma tye i lok me Grik ni ‘olubo,’ ma tyerone ni ‘lubo calo atir me gin ma otime.’ Kwena me Mukwongo tye ka ocwalo Injili ma pe tum, me tito ne gin weng ma kwo, ka lwongo lwak weng ni gulworo Katonda, mi gumiye ducu; kadi dong gubwor gin; pien saa me ngol kop pare dong otyeko bino. Kwero kwena man pe cweyo keken, ento omiyo bedo pa jami ma, calo atir me kwero man, okwanyo tic i lok pa Malayika me Ario, ma lubo. Kadi dong pien kwero pa Kwena me Mukwongo; kadi pien atir ma aa i kwero man, calo kiwaco i me Ario; bedo pa jami mo ocwe, calo atir mamoko ma medde, ma mito ni Malayika me Adek olub gini, ka otito ki dwon malac cuko pire marac matek, kuom tim marac loyo ma kipedo calo atir aryo me kwero pa Kwena me Mukwongo.”

“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.’

“Kadi ni dwogo ki tic pa Malaika me Adek olubore kacel ki me Malaika me Mukwongo, gin atata piny ki lokone me agiki: ‘Wano tye jo ma gwoko cik pa Lubanga, ki yer me Yesu;’ pien man en kare ducu gin ma tye obedo yub pa yubo me Injili ma pe tum. Man en rwate me lworo Lubanga ki miyo en ducu ducu, kacel ki lamo ‘En ma olubo polo, ki piny, ki nam, ki dye me pi.’ Gwoko cik pa Lubanga ki yer me Yesu keken aye gin ma bikelo anyim ni tipo acel acel romo cako tye mot i saa me ngolo kop me En, ma malaika me mukwongo owaco ni ‘otye ka bino.’”

“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.

“Ameda cut acel keken i yo loki me agiki pa Malaika me Adek tye ni, ‘Awinyo dwogo ki polo ka wacci bot an ni, Coo, Gum me yom tye pi jonywal ma oto i Lubanga ki but kombedi’—ki cak kare eni nyaka anyim. Niyabo 14:13. Ka ma nongo ki ngec man peke, lok tye ni, ‘Atye ka aneno, ka ngene, obedo polo maleng; dok i polo meno dano mo obedo kun calo Wod dano, tye ki atika me golod iwiye, dok i cingi tye ki lakat ma tung twol. Dok malaika mukene oa ki i lobo me hekalu, ka koki ki dwogo madit bot en ma obedo i polo, ka wacci, Cwal lakati mamegi, ikwanyo; pien kare me ikwanyo otyeko oo; pien kwanyo pa lobo odoko maleng. Dok en ma obedo i polo ocwalo lakati mamegi i lobo; dok lobo okwanyo.’ Niyabo 14:14–16. Dok ‘kwanyo obedo agiki pa piny.’ Mathayo 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.

“Doki: malaika adek kwanini ocuko gwokke dano ducu ma pe gubedo lamo guok kacel ki calne, gin manok ma pud obedo gin ango; dok ki i Niyabo 19:11–21, wa nongo ni guok kacel ki calne tye ‘ka gin pud kwo’ i kare ma Ladit bino i obut polo, dok gin ‘ariyo duc’ gityeko kwanyo ki ler me bino kwone.

“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.

“Lok ada nyutu ni Kwena pa Malayika me Adek obedo kwena matek, me bute adek, ma tye ki dwon dit, ma dhi i anyim bot rok ducu, ki doggola ducu, ki leb ducu, ki lwak ducu, cokcok ka pud tye ka dongi me aryo pa Rwot; ci ma pego yic me cam pa piny, ka keto tye ki yubo lwak ma guwokke pi Rwot, calo kwena pa Yohana Lakwongobatija oyubbe yo pi dongi me acel pa Rwot. Kwo man, en kwena me agiki, me tyeko, pa Katonda bot piny.”

“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.

“Doo kombedi, ka wa ni ki ngec manok i kom ngo ma Cik pa Malayika me Adek obedo iye kene, wat onyo marac me cik man ki rok mapol madit me kare ni twero ni neno maber loyo ka pe i peko me tito *Kare pa Cik pa Malayika me Adek*.” A. T. Jones, *The Great Nations of Today*, 114.