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.

소르 화잇은 예수께서 나사렛 회당에서 읽으신 이사야의 그 구절이 그분의 사역을 선포했을 뿐만 아니라 우리의 사역을 예표하였다고 여러 차례 언급한다. 그 기름부음 받은 사역의 완전한 성취는 십사만 사천의 기를 이루는 자들에 의해 이루어진다.

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.

Nwoya pa Rubanga Mukama ali ku nze; kubanga Mukama yanfuka amafuta okubuurira abawombeefu amawulire amalungi; antumye okusiba ebiwundu by’abamenyese omutima, okulangirira okusumululwa eri abasibe, n’okuggulirawo ekkomera eri abasibiddwa; Okulangirira omwaka gwa Mukama ogukkirizibwa, n’olunaku olw’okuwalana eggwanga lwa Katonda waffe; okusanyusa bonna abakungubaga; Okuteekateeka 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 ogw’obuzito; balyoke bayitibwe emiti egy’obutuukirivu, ekisimbe kya Mukama, alyoke agulumizibwe. Era balizimba ebyonoonese eby’edda, baliyimusa amatongo agaasooka, era baliddaabiriza ebibuga ebyafuuka amatongo, amatongo ag’emirembe mingi. Era bannaggwanga balyimirira baliise ebisibo byammwe, ne batabani b’abagenyi baliba abalimi bammwe n’abalabirizi b’ensuku z’emizabbibu gyammwe. Naye mmwe muliyitibwa Bakabona ba Mukama: abantu balibayita Abaweereza ba Katonda waffe: mulirya obugagga bw’ab’amawanga, era mu kitiibwa kyabwe mulyenyumiriza. Mu kifo ky’ensonyi zammwe mulifuna emirundi ebiri; era mu kifo ky’okuswala balisanyukira omugabo gwabwe: kyebaliva balya omugabo emirundi ebiri mu nsi yaabwe: 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.”

In die vorige artikel het ons begin om die “uur, maand, dag en jaar” te identifiseer waaruit die tydprofesie van driehonderd een-en-negentig jaar en vyftien dae saamgestel is. Tyd is daar nie meer nie; daarom moet die vier tydsaanduidings in die laaste dae simbolies toegepas word, wanneer die profetiese kenmerke van die eerste en tweede wee in die derde wee herhaal word. Die “jaar” is “die welbehaaglike jaar van die Here,” en dit is ook “die dag van die wraak van onse God.”

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

ያ “ቀን” ማለት “የመከራ ቀን” ነው፤ ሙሴ እንደገለጸውም የፍዳ እና የበቀል ቀን ነው።

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.

പ്രതികാരം എന്റേതും പ്രതിഫലവും എന്റേതുമാകുന്നു; യോജിച്ച സമയത്ത് അവരുടെ കാൽ വഴുതിപ്പോകും; അവരുടെ ദുരന്തത്തിന്റെ ദിവസം അടുത്തിരിക്കുന്നു, അവർക്കു വരുവാനുള്ള കാര്യങ്ങൾ വേഗം അടുക്കിവരുന്നു. ദ്വിതീയോപദേശം 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.

Em Isaías, é o “ano aceitável” e o “dia da vingança”, e o dia da vingança é o “dia da calamidade” de Moisés, quando o pé de Laodiceia escorrega ao receber retribuição e vingança. A hora do grande terremoto, o dia da calamidade, o ano aceitável e o primeiro mês estão todos em harmonia com a lei dominical. A palavra “mês” em Joel é uma palavra acrescentada, mas a palavra acrescentada está correta. Os tradutores acrescentaram a palavra “mês” em concordância com a verdade de que a chuva serôdia veio no primeiro mês.

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.

Sión fiile, siis olge rõõmsad ja hõisake Issandas, oma Jumalas, sest tema on andnud teile varajast vihma parajal mõõdul, ja ta laseb tulla teile vihma, nii varajast vihma kui ka hilist vihma esimesel kuul. 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.

„month“ гэдэг үг нь тайлбар бөгөөд анхны онгодоор өгөгдсөн эх бичвэрийн нэг хэсэг биш юм. Еврей эхэд зүгээр л бороо нь “эхэнд байсанчлан” буюу “анхны үеийн адил” ирнэ гэж хэлсэн байдаг—өөрөөр хэлбэл, Бурхан бороог урьдын цаг үеийн адил, өөрийн зохистой улиралд нь сэргээн өгнө гэсэн утгатай. Уайт эгч 1840-өөс 1844 оны Миллерит хөдөлгөөнийг Пентекосттой дахин дахин зэрэгцүүлэн тавьж, эцсийн өдрүүд дэх хожмын бороог дүрслэн өгүүлдэг. Хожмын бороо нь “эхэнд байсанчлан” ирдэг бөгөөд тэрхүү “эхэн” нь Пентекост байсан; үүнийг Уайт эгч Ням гаргийн хуультай дахин дахин зэрэгцүүлэн үзүүлдэг.

“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.

“Гурав дахь тэнгэрэлчийн мэдээг тунхаглахад нэгддэг тэр тэнгэрэлч өөрийн алдраар бүх дэлхийг гэрэлтүүлэх ёстой. Энд дэлхий дахины цар хүрээтэй, урьд өмнө үзэгдээгүй хүч чадалтай ажил зөгнөн хэлэгдэж байна. 1840–44 оны адвентийн хөдөлгөөн нь Бурханы хүчний алдарт илрэл байсан; эхний тэнгэрэлчийн мэдээ дэлхийн бүх номлолын сууринд хүргэгдсэн бөгөөд зарим оронд XVI зууны Шинэчлэлийн үеэс хойш аль ч нутагт үзэгдсэнээс хавьгүй агуу шашны сонирхол сэрсэн юм; гэвч эдгээр нь гурав дахь тэнгэрэлчийн сүүлчийн анхааруулгын дор өрнөх хүчирхэг хөдөлгөөнөөр давуулагдах болно.”

“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.

„Lucrarea va fi asemănătoare aceleia din Ziua Cincizecimii. După cum „ploaia timpurie” a fost dată, prin revărsarea Duhului Sfânt la deschiderea Evangheliei, pentru a face să răsară sămânța cea prețioasă, tot astfel „ploaia târzie” va fi dată la încheierea ei, pentru coacerea secerișului. „Atunci vom cunoaște, dacă vom stărui să cunoaștem pe Domnul: ivirea Lui este pregătită ca zorile; și El va veni la noi ca ploaia, ca ploaia târzie și timpurie peste pământ.” Osea 6:3. „Bucurați-vă dar, copii ai Sionului, și veseliți-vă în Domnul Dumnezeul vostru; căci El vă va da ploaie timpurie cu măsură și va face să coboare peste voi ploaie, ploaie timpurie și ploaie târzie.” Ioel 2:23. „În zilele de pe urmă, zice Dumnezeu, voi turna din Duhul Meu peste orice făptură.” „Și se va întâmpla că oricine va chema Numele Domnului va fi mântuit.” Faptele Apostolilor 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.

«Kazi kuu ya injili haitafungwa kwa udhihirisho mdogo wa uweza wa Mungu kuliko ule uliotia alama mwanzo wake. Unabii uliotimizwa katika kumwagwa kwa mvua ya kwanza wakati wa kufunguliwa kwa injili, unapaswa kutimizwa tena katika mvua ya mwisho wakati wa kufungwa kwake. Hizi ndizo “nyakati za kuburudishwa” ambazo mtume Petro alizitazamia alipo sema: “Tubuni basi, mkongoke, ili dhambi zenu zifutwe, zipate kuja nyakati za kuburudishwa zitokazo kwa uso wa Bwana; naye ampate kumtuma Yesu.” Matendo 3:19, 20.» Pambano Kuu, 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.

Cincizeci­mea a fost „deschiderea” sau „începutul” lucrării Evangheliei, iar ploaia târzie, la „încheiere”, este „sfârșitul”. Cea dintâi o reprezintă pe cea de pe urmă. Luna întâi identifică revărsarea Duhului Sfânt la legea duminicală.

“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. …

“Ніхто з нас ніколи не одержить печаті Божої, доки на нашому характері буде хоч одна пляма чи вада. Нам залишено виправити вади нашого характеру, очистити храм душі від усякої скверни. Тоді пізній дощ зійде на нас, як ранній дощ зійшов на учнів у день П’ятидесятниці. …”

“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.

“Adápa piko peẽ, che ryvy kuéra, pe tembiapo guasúpe peñembosakoʼívo? Umi oñembojoajúva ko yvy arandúre ohupyty hína pe molde yvygua ha oñembosakoʼi pe mymba rapykueregua techaukaha rehehápe. Umi ndojeroviáiva ijehe, umi oñemomichĩva Tupã renondépe ha omopotĩva iánga pe añetegua ñehendúre, koʼãva ohupyty hína pe molde yvagagua ha oñembosakoʼi Tupã sello rehehápe ijakã renondépe. Pe decreto osẽ vove ha pe kuatiajehai oñembyai rire hesekuéra, ikarakterkuéra opytáta potĩ ha kyʼaʼỹ opa ára g̃uarã.” Testimonies, volúmen 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.

Prvi „mesec“ je nedeljni zakon, „čas“ velikog zemljotresa jeste nedeljni zakon, „dan“ nevolje, odmazde i osvete jeste nedeljni zakon, a prihvatljiva „godina“ jeste nedeljni zakon. Sto pedeset godina proročanstva o prvom teškoći završava se kod nedeljnog zakona, gde započinje trista devedeset i jedna godina i petnaest dana.

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.

Шестому Ангелу, имевшему трубу, сказано было: «Освободи четырёх ангелов, связанных при великой реке Евфрате». И были освобождены четыре ангела, приготовленные на час, и день, и месяц, и год, чтобы умертвить третью часть людей. Откровение 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.

Sung “apat na anghel” na “nakagapos sa dakilang ilog Eufrates” ay “kakalagan” sa oras ng kautusan ng Linggo. Sila ay inihandang “may hula” para sa oras, araw, buwan, at taon ng ikalawang sawi upang pumatay ng ikatlong bahagi ng mga tao. Ang Estados Unidos ay pinapatay bilang ikaanim na kaharian ng hula ng Biblia sa kautusan ng Linggo, at ang Estados Unidos ay isang ikatlong bahagi ng tatluhang pagkakaisa na itinatatag sa kautusan ng Linggo. Ang ikalawang sawi ay inuulit sa ikatlong sawi, gaya ng ikalawang anghel ay inuulit sa ikatlong anghel.

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.

Au patru vânturi au fost dezlănțuite la 11 septembrie, marcând începutul sigilării celor o sută patruzeci și patru de mii, iar imediat după aceea au fost din nou ținute în frâu. Când cei reprezentați în Isaia șaizeci și unu, care jelesc, sunt mângâiați, ei sunt mângâiați prin deplina revărsare a Mângâietorului la legea duminicală, care este și „ceasul” marelui cutremur. Cei care jelesc în anul de îndurare sunt exact aceiași care jelesc în Ezechiel nouă și care primesc sigiliul lui Dumnezeu. Isus Și-a început lucrarea citând Isaia șaizeci și unu, iar sora White pune în legătură rostirea Sa cu lucrarea noastră.

“Christ announced his mission to the world when, in the synagogue at Nazareth, he read from the prophecy of Isaiah: ‘The Spirit of the Lord is upon me, because he hath anointed me to preach the Gospel to the poor; he hath sent me to heal the broken-hearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, to preach the acceptable year of the Lord.’ What a work was before him!—To preach the acceptable year of the Lord. This period embraces age after age, extends from century to century, while probation shall last. God is waiting to hear the asking and knocking; watching to see humanity draw nigh unto him, who alone can help us. He longs to forgive their sins, to receive them as his own. He will receive every contrite soul who comes to him; for it was to do this work that God anointed his only-begotten Son.

«Քրիստոսը Իր առաքելությունը աշխարհին հռչակեց, երբ Նազարեթի ժողովարանում Եսայի մարգարեությունից կարդաց. «Տիրոջ Հոգին ինձ վրա է, որովհետև Նա օծեց ինձ՝ աղքատներին Ավետարանը քարոզելու. Նա ուղարկեց ինձ՝ բժշկելու սրտով կոտրվածներին, գերիներին ազատություն քարոզելու, և կույրերին՝ տեսողության վերականգնում, արձակելու խոցվածներին ազատության մեջ, քարոզելու Տիրոջ ընդունելի տարին»։ Ի՜նչ գործ էր դրված Նրա առաջ։—Քարոզել Տիրոջ ընդունելի տարին։ Այս ժամանակահատվածը ներառում է դար առ դար, ձգվում է դարերից դեպի դարեր, քանի դեռ շնորհի ժամանակը տևում է։ Աստված սպասում է լսելու խնդրանքն ու դուռը բախելը, հետևում է՝ տեսնելու, թե ինչպես է մարդկությունը մոտենում Իրեն, Նրան, ով միայն կարող է մեզ օգնել։ Նա փափագում է ներել նրանց մեղքերը, ընդունել նրանց որպես Իրի՛նը։ Նա կընդունի յուրաքանչյուր սրտով զղջացող հոգու, որ գալիս է Իր մոտ, որովհետև հենց այս գործն անելու համար Աստված օծեց Իր միածին Որդուն»։

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

“그러나 왜 그리스도께서는 이사야에 기록된 그 진술을 끝까지 마치지 않으셨는가? 왜 그분은 ‘우리 하나님의 보복의 날’이라는 구절을 생략하셨는가? 이 문장의 후반부는 전반부와 마찬가지로 분명한 진리였으며, 그리스도께서는 그의 택하신 선지자에게 주신 자신의 말씀의 일부를 유보하심으로, 곧 침묵하심으로 그 진리를 부인하신 것이 아니었다. 그러나 이 마지막 구절은 바로 그의 청중이 즐겨 머무르며, 또한 자신들의 종교적 신앙에 속하지 않은 모든 사람에게 심판을 선고하는 형태로 실행하고자 기울어져 있던 부분이었다. 백성에게 진리와 의와 용서의 말씀을 전하는 대신, 그들은 하나님께서 모든 이방 세계를 미워하신다고 가르쳐 왔다. 하나님의 아버지 되시는 성품은 잘못 나타내어졌고, 인간의 전통 아래 묻혀 버렸다. 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.’

“Maipota ñandejára retayguakuéra ko árape oñemombe’u umi ñe’ẽ inspirada omyesakãva Mesías rembiapo: ‘Pe Ñandejára Tupã Espíritu oĩ che ári, Ñandejára che mona hag̃ua amombeʼu hag̃ua marandu porã umi ipojývape; haʼe che mbou amonguera hag̃ua umi korasõite oñembyaíva, amyerakuã hag̃ua sãso umi jejokóvape, ha kársel rokẽ jepeʼa umi oñeñapytĩvape; amombeʼu hag̃ua Ñandejára ára oguerohory hag̃uáva, ha ore Tupã vengánsa ára; ambopyʼaguapy hag̃ua opa umi hasẽvape, ameʼẽ hag̃ua umi hasẽva Siónpe iporã hag̃ua tanimbu rendaguépe, vyʼa asýi ombyasy rendaguépe, ha ñemombaʼeguasu ao pytu pohýi rendaguépe; ikatu hag̃uáicha oñehenói chupekuéra tekojoja yvyramáta, Ñandejára ñemitỹ, haʼe hag̃ua oñemombaʼeguasu.’”

“‘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.

«И ще съградят древните развалини, ще издигнат предишните запустения и ще възстановят опустошените градове, запустенията на много поколения.» 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.

Înainte de a merge mai departe în repetarea celui de-al doilea vai în cel de-al treilea vai, ar trebui să ne reamintim că solia trebuie înțeleasă prin aducerea „linie peste linie”. Aceasta arată că fiecare „ceas”, „zi”, „lună” și „an” din Cuvântul inspirat care se potrivește contextului legii duminicale trebuie de asemenea aplicat pregătirii Islamului de a lovi împotriva legii duminicale.

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.

ဥပမာအားဖြင့် “နာရီ” ဟူသောစကားလုံးကို ဓမ္မဟောင်းကျမ်း၏ စာအုပ်တစ်အုပ်တည်းတွင်သာ တွေ့ရပြီး၊ ထိုစာအုပ်မှာ ဒံယေလစာအုပ်ဖြစ်သည်။ ဒံယေလစာအုပ်တွင် “နာရီ” ဟူသောစကားလုံးကို ငါးကြိမ် ဖော်ပြထားသည်။

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.

വീണു നമസ്കരിക്കാത്ത ഏവനും അന്നേരം തന്നേ കത്തുന്ന അഗ്നിഭട്ടിയുടെ നടുവിലേക്കു എറിഞ്ഞുകളയപ്പെടും. … ഇപ്പോൾ നിങ്ങൾ സന്നദ്ധരായിരിക്കെ, കാഹളം, പുല്ലാങ്കുഴൽ, വീണ, ശംഖ്, സിതാർ, മധുരവാദ്യം എന്നിവയുടെയും സകലവിധ സംഗീതത്തിന്റെയും ശബ്ദം കേൾക്കുന്ന ഏത് സമയത്തും, ഞാൻ ഉണ്ടാക്കിയിരിക്കുന്ന പ്രതിമയുടെ മുമ്പിൽ വീണു നമസ്കരിച്ചാൽ നല്ലതു; എന്നാൽ നിങ്ങൾ നമസ്കരിക്കാതിരുന്നാൽ അന്നേരം തന്നേ കത്തുന്ന അഗ്നിഭട്ടിയുടെ നടുവിലേക്കു എറിഞ്ഞുകളയപ്പെടും; എന്റെ കയ്യിൽനിന്നു നിങ്ങളെ വിടുവിക്കുന്ന ദൈവം ആർ ആകുന്നു? ദാനീയേൽ 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.

Sora White ngokuphindaphindiweyo usebenzisa uDaniel isahluko sesithathu, ngoko ke “kwa elo lixa linye,” kumthetho weCawa. KuDaniel isahluko sesine, uDaniel udidekile “iyure enye” njengoko ezama ukuchaza umgwebo ozayo phezu kukaNebhukadenetsare.

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.

ನಂತರ ಬೆಲ್ತೆಶಚ್ಚರ್ ಎಂಬ ಹೆಸರಿನಿಂದ ಕರೆಯಲ್ಪಟ್ಟ ದಾನಿಯೇಲು ಒಂದು ಘಳಿಗೆಯಷ್ಟು ಸ್ಥಬ್ಧನಾಗಿ ಬಿಟ್ಟನು, ಮತ್ತು ಅವನ ಚಿಂತನೆಗಳು ಅವನನ್ನು ಕಲಕಿದವು. ಆಗ ರಾಜನು ಮಾತಾಡಿ ಹೇಳಿದನು: ಬೆಲ್ತೆಶಚ್ಚರೇ, ಈ ಕನಸಾಗಲಿ ಅದರ ಅರ್ಥವ್ಯಾಖ್ಯಾನವಾಗಲಿ ನಿನ್ನನ್ನು ಕಲಕಿಸದಿರಲಿ. ಬೆಲ್ತೆಶಚ್ಚರ್ ಉತ್ತರಿಸಿ ಹೇಳಿದನು: ನನ್ನ ಪ್ರಭುವೇ, ಈ ಕನಸು ನಿನ್ನನ್ನು ದ್ವೇಷಿಸುವವರಿಗೆ ಆಗಲಿ, ಅದರ ಅರ್ಥವ್ಯಾಖ್ಯಾನವು ನಿನ್ನ ಶತ್ರುಗಳಿಗೆ ಆಗಲಿ. ದಾನಿಯೇಲನು 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 queda atónito por “una hora” mientras procura comprender cómo dar a conocer a Nabucodonosor el juicio que ha de venir sobre él. Daniel representa al mensajero del primer ángel que anuncia que la “hora” del juicio ha llegado. Su predicción es dada a Nabucodonosor, y un año después el juicio sobre Babilonia viene sobre Nabucodonosor.

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.

A aceeași oră s-a împlinit lucrul acesta asupra lui Nebucadnețar; și a fost izgonit dintre oameni, și a mâncat iarbă ca boii, și trupul i-a fost udat de roua cerului, până când părul i-a crescut ca penele vulturilor, iar unghiile lui ca ghearele păsărilor. 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.

ဒံယေလသည် မကြာမီရောက်ရှိလာမည့် တနင်္ဂနွေနေ့ဥပဒေကို ကြိုတင်ဟောကိန်းထုတ်နေခြင်းဖြစ်ပြီး၊ ထိုဥပဒေ ရောက်ရှိလာသောအခါ ထိုအချိန်သည် ဗာဗုလုန်အပေါ်သို့ ကျရောက်သော တရားစီရင်ခြင်း၏ “နာရီ” ဖြစ်သည်။ “နာရီ” နှစ်ခုလုံးသည် တနင်္ဂနွေနေ့ဥပဒေကိုညွှန်ပြနေကြပြီး၊ ထိုဥပဒေသည် ကြီးမားသော မြေငလျင်၏ နာရီပင် ဖြစ်သည်။ နေဗုခဒ်နေဇာသည် ဗာဗုလုန်၏ ဇာတ်လမ်းတွင် အာလဖာဖြစ်ပြီး၊ ဗေလရှာဇာသည် အိုမီဂါဖြစ်သည်။ ထို့ပြင် နံရံပေါ်၌ လက်ရေးပေါ်လာခဲ့သော ထိုညတည်းမှာပင် ဗေလရှာဇာသည် သတ်ဖြတ်ခံရ၏။

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.

ਮਹਲ ਦੇ ਉਸੇ ਹੀ ਵੇਲੇ ਇੱਕ ਮਨੁੱਖ ਦੇ ਹੱਥ ਦੀਆਂ ਉਂਗਲਾਂ ਨਿਕਲ ਆਈਆਂ ਅਤੇ ਰਾਜਾ ਦੇ ਮਹਿਲ ਦੀ ਦੀਵਾਰ ਦੇ ਚੂਨੇ ਉੱਤੇ ਦੀਪਦਾਨ ਦੇ ਸਾਹਮਣੇ ਲਿਖਣ ਲੱਗੀਆਂ; ਅਤੇ ਰਾਜੇ ਨੇ ਉਸ ਹੱਥ ਦਾ ਉਹ ਹਿੱਸਾ ਵੇਖਿਆ ਜੋ ਲਿਖ ਰਿਹਾ ਸੀ। ਦਾਨੀਏਲ 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.

“அதே வேளையில்” சுவரின்மேல் எழுத்து தோன்றியது என்பது, எழுதப்பட்ட ஞாயிற்றுக்கிழமைக் சட்டம், ஞாயிற்றுக்கிழமைக் சட்டத்தின் வேளையில் சபையும் அரசும் பிரிந்து நிற்கும் “சுவரை” அழிக்கும் நேரத்தைச் சுட்டிக்காட்டுகிறது; பின்னர், வேதாகமத் தீர்க்கதரிசனத்தின் ஆறாம் இராச்சியமாகிய அமெரிக்க ஐக்கிய நாடுகள் முடிவுறுவது போலவே பாபிலோனும் முடிவுற்றது. ஆறாம் இராச்சியமாக, ஏசாயா இருபத்துமூன்றாம் அதிகாரத்தில் தீரு என்னும் வேசியாள் மறக்கப்படும் காலத்தில் எழுபது குறியீட்டான ஆண்டுகள் ஆட்சி செய்கிற சக்தி அமெரிக்க ஐக்கிய நாடுகளே ஆகும். ஏசாயா குறிப்பிடும் இராச்சியம் அல்லது இராஜா எழுபது ஆண்டுகளின் நாட்களாகும்; வேதாகமத் தீர்க்கதரிசனத்தில் எழுபது ஆண்டுகள் ஆட்சி செய்த இராச்சியம் பாபிலோனே ஆகும். பெல்ஷாச்சாரின் பாபிலோனின் வீழ்ச்சி, ஞாயிற்றுக்கிழமைக் சட்டத்தின் வேளையில் அமெரிக்க ஐக்கிய நாடுகளின் வீழ்ச்சிக்கு முன்மாதிரியாக உள்ளது; அங்கே சுவரின்மேல் எழுதப்பட்ட கைஎழுத்து, வெளிப்படுத்தின விசேஷம் பதின்மூன்றாம் அதிகாரத்தில் உள்ள வலுசர்ப்பம்போலப் பேசுதலுடன் ஒத்திசைகிறது.

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.

무라시록 18장에서 바벨론에 대한 심판은 4절의 일요일 법령에서 시작되는데, 그때 둘째 음성이 그녀의 심판이 한 시간에, 또한 하루에 이른다고 밝힌다.

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.

Ve işittim ki gökten başka bir ses şöyle diyordu: “Ey halkım, onun günahlarına ortak olmayasınız ve onun belâlarından pay almayasınız diye ondan çıkın. Çünkü onun günahları göğe erişti ve Tanrı onun kötülüklerini hatırladı. Size nasıl karşılık verdiyse, siz de ona öyle karşılık verin; yaptıklarına göre ona iki katını verin; doldurduğu kâsede ona iki kat doldurun. Kendisini ne kadar yüceltti ve zevk içinde yaşadıysa, ona o kadar azap ve keder verin. Çünkü yüreğinde, ‘Kraliçe olarak oturuyorum, dul değilim, asla yas görmeyeceğim’ diyor. Bunun için belâları bir gün içinde üzerine gelecek: ölüm, yas ve kıtlık; ve tümüyle ateşte yakılacaktır. Çünkü onu yargılayan Rab Tanrı kudretlidir. Onunla fuhuş etmiş ve zevk içinde yaşamış olan yeryüzünün kralları, onun yanışının dumanını gördüklerinde onun için ağlayacak ve feryat edecekler. Çektirdiği azabın korkusuyla uzakta durup şöyle diyecekler: ‘Vah, vah sana, ey büyük kent Babil, ey kudretli kent! Çünkü yargın bir saat içinde geldi.’” Vahiy 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.

واضح است که داوری تدریجی بر بابل از قانون یکشنبهِ آیهٔ چهار آغاز می‌شود، آنگاه که گلهٔ دیگرِ خدا از بابل فراخوانده می‌شود. یوحنا زمان داوری او را هم «روز» و هم «ساعت» معرفی می‌کند، و بدین‌سان تأیید می‌کند که نمادهای زمانی باید به‌گونه‌ای نمادین فهمیده شوند.

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

Pašija bija jāievēro pirmajā mēnesī, un Pašija atbilst krustam, kas savukārt atbilst svētdienas likumam.

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.

மேலும், கர்த்தர் எகிப்து தேசத்தில் மோசேயிடமும் ஆரோனிடமும் பேசி: “இந்த மாதம் உங்களுக்கு மாதங்களின் தொடக்கமாக இருக்க வேண்டும்; இது உங்களுக்கு ஆண்டின் முதல் மாதமாக இருக்க வேண்டும். நீங்கள் இஸ்ரவேல் சபையினரெல்லாரிடமும் பேசி: இந்த மாதத்தின் பத்தாம் நாளில், ஒவ்வொருவனும் தன் பிதாக்களின் வீட்டின்படி, ஒரு வீட்டிற்கு ஒரு ஆட்டுக்குட்டியை எடுத்துக்கொள்ள வேண்டும். அந்த வீட்டார் அந்த ஆட்டுக்குட்டிக்குத் தகுந்த அளவிற்கு குறைவாயிருந்தால், அவனும் தன் வீட்டிற்கு அடுத்திருக்கும் அயலானும், ஆட்களின் எண்ணிக்கையின்படி அதை எடுத்துக்கொள்ள வேண்டும்; ஒவ்வொருவரும் தாம் உண்ணும் அளவின்படி அந்த ஆட்டுக்குட்டிக்கான கணக்கை நிர்ணயிக்க வேண்டும். உங்கள் ஆட்டுக்குட்டி குற்றமற்றதாக, ஒரு வயது ஆன ஆண்பாலானதாக இருக்க வேண்டும்; அதைச் செம்மறியாட்டிலிருந்தோ வெள்ளாட்டிலிருந்தோ எடுத்துக்கொள்ளலாம். அதை அதே மாதத்தின் பதினான்காம் நாள் வரையில் வைத்திருக்க வேண்டும்; பின்னர் இஸ்ரவேல் சபையின் முழுக் கூட்டமும் அதை மாலையில் அறுக்க வேண்டும்” என்றார். யாத்திராகமம் 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.

Paștele a fost începutul perioadei Cincizecimii și, prin urmare, este un tip al Cincizecimii, care, la rândul ei, se aliniază cu legea duminicală. Cortul întâlnirii a fost ridicat în ziua întâi a lunii întâi, tipificând astfel ridicarea bisericii triumfătoare ca un steag la legea duminicală. „Ceasul”, „ziua”, „luna” și „anul” celei de-a doua vai identifică legea duminicală, iar, linie peste linie, fiecare dintre aceste expresii ale timpului se aliniază cu legea duminicală atunci când contextul este de acord. La legea duminicală începe a doua perioadă a persecuției papale, prima fiind cei 1.260 de ani care au adus martirii acelei perioade să strige către Domnul în pecetea a cincea cu întrebarea „până când”, până când puterea papală avea să fie judecată. În al doilea măcel papal, Isus Și-a înștiințat poporul că nu trebuie să se îngrijoreze cu privire la ce vor spune atunci când vor fi persecutați.

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.

អំពីពេលដែលគេនាំអ្នករាល់គ្នាទៅ ហើយប្រគល់អ្នករាល់គ្នា ចូរកុំបារម្ភជាមុនថា ត្រូវនិយាយអ្វី ហើយកុំគិតទុកជាមុនឡើយ; ប៉ុន្តែអ្វីណាដែលនឹងត្រូវប្រទានឲ្យអ្នករាល់គ្នា នៅក្នុងម៉ោងនោះ ចូរនិយាយអំពីអ្វីនោះចុះ ដ្បិតមិនមែនជាអ្នករាល់គ្នាដែលនិយាយទេ គឺជាព្រះវិញ្ញាណបរិសុទ្ធវិញ។ ម៉ាកុស 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.

在第一样灾祸中，人受痛苦一百五十年。这些年始于1299年7月27日，终于1449年7月27日；那时，四位天使释放了那为时辰、日、月、年所预备好的四风，要杀害人类的三分之一。那段受痛苦的时期，预表在美国设立兽像的时期。那时期就是利未记二十三章中，从吹角节到五旬节所代表的十五日。兽像形成的时期，是从9/11直到星期日法；但午夜呼声信息宣告的时期，乃是兽像形成之自9/11直到星期日法这一时期的一个分形。

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.

O começo e o fim do selamento são também o alfa e o ômega da formação da imagem da besta. Uma classe está formando um caráter para o selo de Deus; a outra está formando uma imagem da besta. Esse período nos Estados Unidos se alinha com o mesmo período no mundo que tem início na lei dominical. O “mês” é um símbolo do tormento que força o estabelecimento da imagem; portanto, o mês na lei dominical, tal como representado pelo versículo quinze de Apocalipse nove, também representa o tormento islâmico durante o estabelecimento da imagem da besta no mundo.

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.

ও দ্বিতীয় হায়ের ভবিষ্যদ্বাণী, এবং তার ঘণ্টা, দিন, মাস ও বছর কীভাবে রবিবার-আইনকে এবং যুক্তরাষ্ট্রকে আঘাত করার জন্য ইসলামের মুক্তিকে উপস্থাপন করে, তার আরও অন্যান্য ভাববাণীমূলক প্রয়োগ রয়েছে; কিন্তু আমাদের এখন অন্য বিষয়গুলির দিকে অগ্রসর হতে হবে।

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.

No período recente, ao longo dos últimos seis meses, mais ou menos, tenho enfatizado que o Islã dos três ais está profeticamente ligado aos três anjos. Desde a predição de Jacó para os últimos dias, de que Judá seria a “vide” atada ao “jumento”, até Cristo soltar o jumento em antecipação de Sua entrada triunfal, e por outras linhas, o Islã do primeiro e do segundo ai representa a mensagem profética que deu poder às mensagens do primeiro e do segundo anjo, e o Islã do terceiro ai representa a mensagem profética do terceiro anjo.

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.

Sua mai recent uma capítulo de um livro escrito por A. T. Jones foi citado, e ele identifica o mesmo fato, porém a partir de uma abordagem diferente. Jones utiliza a gramática e a estrutura de Apocalipse para mostrar como é impossível separar as últimas três trombetas de ai das mensagens dos três anjos. Ele enfatiza que o primeiro anjo não pode ser separado do segundo, e que o terceiro não pode ser separado dos dois anteriores. O enfoque de Jones está nos três anjos e, ao apresentar seu argumento acerca da relação inseparável entre os três anjos, ele demonstra, pela mesma lógica, que tampouco as trombetas de Apocalipse nove podem ser separadas dos três anjos de Apocalipse quatorze. Encerramos este artigo com o capítulo de Jones.

CHAPTER XI. THE THIRD ANGEL'S MESSAGE

第十一章 第三位天使的信息

“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.

„Răspunsul la acea întrebare importantă pentru timpul de astăzi: «Ce să facem?» poate fi dat cu certitudine pe temeiul celor Șapte Trâmbițe și al locului marilor națiuni de astăzi; deoarece răspunsul este dat de Cuvântul lui Dumnezeu chiar pe acest temei.״

“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.

“Hemos visto que, inseparablemente unidas a las últimas tres de las Siete Trompetas, están las Tres Ayes. En medio mismo de las Siete Trompetas—después de la terminación de la Cuarta Trompeta, y antes del comienzo de la Quinta Trompeta—está escrito: ‘Y miré, y oí a un ángel volar por en medio del cielo, diciendo a gran voz: ¡Ay, ay, ay, de los moradores de la tierra, a causa de los otros toques de trompeta de los tres ángeles que aún han de tocar!’ Apocalipsis 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.

“Că cele Trei Vaiuri sunt legate inseparabil de ultimele trei dintre cele Șapte Trâmbițe, câte unul cu fiecare, este pus dincolo de orice îndoială prin faptul că, atunci când sunarea Îngerului al Cincilea s-a încheiat, este scris: „Un vai a trecut; și, iată, mai vin încă două vaiuri după acestea.” Apocalipsa 9:12. Și când trâmbița a Șasea se încheie, este scris: „Al doilea vai a trecut; și, iată, al treilea vai vine curând. Și al șaptelea înger a sunat.” Apocalipsa 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.

“Zdaj je z njim, z angelom, ki naznanja prihod Treh Gorij, neločljivo povezanih z zadnjimi tremi od Sedmih Trobent, neločljivo povezan ‘tretji angel’ iz Razodetja 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.

“Bunu, her türlü kuşkunun ötesinde kesin olarak görülür kılmak için, Vahiy 14’teki Üçüncü Melek’in Mesajı ile başlayalım ve onun doğrudan bağlantılarını başlangıcına kadar geriye doğru izleyelim.

“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.’

„Cele dintâi cuvinte din relatarea privitoare la «al treilea înger» sunt: «Şi un al treilea înger a urmat după ei.» Apocalipsa 14:9. Aceasta arată că unii au mers înainte, pe care al treilea înger «i-a urmat».”

“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.’

„Tul atunci versetul precedent: «Și a urmat un alt înger.» Aceasta arată că un înger l-a și precedat pe acesta, ceea ce, atunci când acesta urmează, îl face „altul”.“

“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.’

“Повернімося тепер до шостого вірша: «І я побачив іншого ангела». Це також засвідчує, що перед цим уже пішов ангел, через що цей, коли він летить серед неба, є «іншим».”

“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.’

「さらに『ヨハネの黙示録』をさかのぼって見ていくと、第十章第一節に至るまで、第七のラッパの御使以外には、いかなる御使も見いだされない。そこで私たちはこう読むのである。『また、わたしは、もうひとりの力強い御使を見た。』この表現は、前と同様に、この御使の前にすでに一人の御使がいることを証するものであり、この者が現れるとき、彼が『もうひとり』と語られる理由となっている。」

“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.’

„Kui me läheme veelgi kaugemale tagasi, ei leia me ühtki inglit peale kuuenda ja viienda pasuna inglite, kuni jõuame kaheksanda peatüki viimase salmini; ja seal jõuame algupärase juurde, sest me loeme: „Ja ma nägin ning kuulsin üht inglit” — mitte „teist inglit”, vaid esmaselt „ühte inglit”.”

“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:

“इस प्रकार, प्रकाशितवाक्य 8:13 से आरम्भ करते हुए, ‘एक और’ शब्द द्वारा परस्पर जुड़े हुए स्वर्गदूतों की एक अखण्ड श्रृंखला चलती है, जो सीधे प्रकाशितवाक्य 14 के तृतीय स्वर्गदूत तक, उसके सन्देश सहित, पहुँचती है। इस प्रकार:”

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

«Ապա տեսայ ու լսեցի մի հրեշտակի»։ Հայտնություն 8:13։

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

“‘Idan agar ulug‘ qudratli farishtani ko‘rdim.’ Vahiy 10:1.

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

„Și am văzut un alt înger.” Apocalipsa 14:6.

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

«‘Na i muri iho ka aru mai tētahi atu anahera.’ Irava 8.»

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

“‘Y el tercer ángel los siguió.’ Versículo 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:

„Poate că următoarea diagramă simplă va ajuta la clarificarea legăturii dintre îngerul care vestește Cele Trei Vai ale ultimelor trei dintre Cele Șapte Trâmbițe și Solia Celui de-al Treilea Înger din Apocalipsa 14:“

“1st Trumpet Revelation 8:7

„Prima trâmbiță — Apocalipsa 8:7”

“2nd Trumpet Revelation 8:8

«ࢢࢢࣾࢺࣷࢽ ࢭࣴࢽࢢࢽ ࢪࣴࣴࢽࢢࣷࢭࣴ 8:8»

“3rd Trumpet Revelation 8:10

“Harmadik trombita Jelenések 8:10”

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

„Труба 4-та“ Откровение 8:12: „Един ангел“ — Горко, горко, горко. Откровение 8:13.

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

„Trâmbița a 5-a Apocalipsa 9:1–11 / Primul Vai”

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

„A 6-a trâmbiță Apocalipsa 9:13–11:13 A doua nenorocire «Un alt înger puternic.» Apocalipsa 10:1”

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

“7-րդ փողի Հայտնություն 11:13–19 Երրորդ վայը «Ուրիշ հրեշտակ։ Հայտնություն 14:6

“‘There followed another.’ Revelation 14:6

“‘ቀጥሎም ሌላ መልአክ ተከተለ።’ ራእይ 14፥6”

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

“‘Üçüncü melek onların ardından gitti.’ Vahiy 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.

அனைத்தினதும் நோக்கம் இப்போது, மூன்றாம் தூதனின் செய்தி உண்மையில் அதற்குள் என்ன என்பதை ஆராய்வதன் மூலம் மேலும் முழுமையாகக் காணப்படலாம்: அதன் வெளிப்படையான கருத்தில், “மூன்றாம் தூதன்” என்ற சொற்றொடர் தெளிவாக மூன்று தூதர்களைக் கொண்ட ஒரு வரிசையில் மூன்றாவதனைச் சுட்டிக்காட்டுகிறது. ஏற்கனவே குறிப்பிட்டபடி, தலா ஒரு செய்தியைத் தாங்கிய இந்த மூன்று தூதர்களின் வரிசை வெளிப்படுத்தின விசேஷத்தின் பதினான்காம் அதிகாரம், 6–12 வசனங்களில் காணப்படுகிறது. இந்த மூன்று தூதர்களின் செய்திகள் ஒன்றோடொன்று இணைந்து, மூன்றாவது செய்தியில் உச்சிக்குச் சென்று நிறைவுறுகின்றன; அது பூமியின் அறுவடை பழுத்து, அதை அறுப்பதற்காக ஆண்டவர் வருகைக்குத் தயாராக்கப்படும் வரையில் ஒலிப்பதை நிறுத்துவதில்லை.

“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.’

Mesajul celui de-al Treilea Înger însuși, așa cum este vestit în cuvintele celui de-al Treilea Înger, este după cum urmează: „Și al treilea înger a urmat după ei, spunând cu glas tare: Dacă se închină cineva fiarei și chipului ei și primește semnul ei pe fruntea lui sau pe mâna lui, va bea și el din vinul mâniei lui Dumnezeu, turnat neamestecat în potirul indignării Lui; și va fi chinuit în foc și pucioasă înaintea sfinților îngeri și înaintea Mielului; și fumul chinului lor se ridică în vecii vecilor; și nu au odihnă nici zi, nici noapte, cei ce se închină fiarei și chipului ei, și oricine primește semnul numelui ei. Aici este răbdarea sfinților: aici sunt cei ce păzesc poruncile lui Dumnezeu și credința lui Isus.”

“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.

“Esto es el Mensaje del Tercer Ángel tal como se presenta, separado de los otros dos. Pero, en realidad, no puede considerárselo separado; ni puede hacérselo permanecer aparte como si él solo fuera un mensaje único y separado para el mundo; porque las primeras palabras mismas que le conciernen son: ‘El Tercer Ángel los siguió.’ Así, por las primeras palabras mismas del mensaje, se nos remite no solo al uno, sino a los dos que lo precedieron. Y la palabra griega traducida ‘siguió’ no significa seguir separadamente, ni meramente seguir, sino ‘seguir con’, como los soldados siguen a su capitán, o los siervos a su señor; por lo tanto, ‘seguir a uno en algo; dejarse guiar por uno.’ Cuando se habla de cosas, significa seguir como resultado; seguir ‘como consecuencia de algo que había acontecido antes.’ Así, en cuanto a las personas, el Tercer Ángel sigue con los dos que lo han precedido; y su mensaje, como cosa, sigue como resultado, o consecuencia, de lo que ha ido antes.

“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.

“Нь хоёрдахь тэнгэрэлчийн тухай мөн: ‘Тэгээд өөр нэг тэнгэрэлч дагалдан ирэв’ гэж бичигдсэн байдаг. Гуравдахь Тэнгэрэлч хоёрдахь тэнгэрэлчийг дагалддагтай адил, хоёрдахь Тэнгэрэлч ч мөн нэгдүгээрийг дагалддаг. Харин нэгдүгээрийн тухай: ‘Тэгээд би өөр нэг тэнгэрэлч нисэж явахыг харлаа,’ гэх мэтээр бичигдсэн байдаг. Энэ нь гурвын энэ цуврал дахь эхнийх нь юм. Түүнийг дагалдан өөр нэг нь ирдэг; мөн Гуравдахь Тэнгэрэлч тэднийг дагалдан ирдэг. Тэдний гарч ирэх дэс дараалалд залгамжлал байдаг; харин энэ гурван нь дараалан гарч ирсний дараа, тэд нэгэн адил хамтдаа урагшилдаг. Нэгдүгээр нь өөрийн мэдээг тунхагладаг; хоёрдахь нь түүнийг дагалдан ирж, нэгдүгээртэй нэгддэг; гуравдахь нь тэднийг дагалдан ирж, тэдэнтэй нэгддэг; ингэснээр, энэ гурав нэгдэж, нэгдмэл хүчээрээ хамт урагшлахдаа, тэд хүчирхэг, гурав дахин давхар, чанга дуут мэдээг бүрдүүлдэг. Гуравдахь Тэнгэрэлчийн Мэдээг бүрэн төгс болгоход бүгд нь хэрэгтэй; мөн бүгдийг нь тунхаглахгүйгээр Гуравдахь Тэнгэрэлчийн Мэдээг үнэн зөвөөр тунхаглах боломжгүй.”

“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.’

“Que é, então, a tríplice mensagem em suas respectivas partes? — Eis aqui a Primeira: ‘E vi outro anjo voar pelo meio do céu, tendo o evangelho eterno para o proclamar aos que habitam sobre a terra, e a toda nação, e tribo, e língua, e povo, dizendo com grande voz: Temei a Deus e dai-Lhe glória; porque é chegada a hora do Seu juízo; e adorai Aquele que fez o céu, e a terra, e o mar, e as fontes das águas.’”

“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.’

“Íme a Második: »És követte egy másik angyal, ezt mondva: Elesett, elesett Babilon, ama nagy város, mert paráznasága haragjának borával itatta meg mind a nemzeteket.«”

“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.’

“Y aquí está el Tercero: ‘Y el Tercer Ángel los siguió, diciendo a gran voz: Si alguno adora a la bestia y a su imagen, y recibe su marca en la frente o en la mano, él también beberá del vino de la ira de Dios, vertido puro en la copa de su indignación; y será atormentado con fuego y azufre delante de los santos ángeles y delante del Cordero; y el humo de su tormento sube por los siglos de los siglos; y no tienen reposo ni de día ni de noche los que adoran a la Bestia y a su Imagen, y cualquiera que reciba la marca de su nombre. Aquí está la paciencia de los santos; aquí están los que guardan los mandamientos de Dios y la fe de Jesús.’”

“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.

“සෑම එකක්ම වූ මෙම පණිවිඩයන්හි වචන රචනය වෙත එක් නෙත් හෙළීමකින්ම, ග්‍රීක භාෂාවේ ‘අනුගමනය කළේය’ යන පදයේ අන්තර්ගත අදහස අනාවරණය වනු ඇත; එය ‘ප්‍රතිඵලයක් ලෙස අනුගමනය කිරීම’ යන අර්ථය දරයි. පළමුවැන්න සදාකාලික සුභාරංචිය රැගෙන, සෑම සත්වයෙකුටම ප්‍රකාශ කිරීම සඳහා පැමිණෙයි; සියල්ලන්ට දෙවියන්වහන්සේට භයව සිට, උන්වහන්සේට මහිමය දී, උන්වහන්සේව නමස්කාර කරන ලෙස ආරාධනා කරමින්ය; මක්නිසාද උන්වහන්සේගේ විනිශ්චයේ පැය පැමිණ තිබේ. මෙම පණිවිඩය ප්‍රතික්ෂේප කිරීමෙන්, එම ප්‍රතික්ෂේපයේ ප්‍රතිඵලයක් ලෙස ඇතිවන තත්ත්වයක් උපදවනු ලබන අතර, එය අනුව අනුගමනය කරන දෙවන දූතයාගේ වචනවලින් විස්තර කරනු ලබයි. තවද පළමු පණිවිඩය ප්‍රතික්ෂේප කළ බැවින්ද, දෙවන පණිවිඩයෙන් ප්‍රකාශ කරනු ලැබූ ලෙස එම ප්‍රතික්ෂේපයේ ප්‍රතිවිපාක නිසාද, තවත් ප්‍රතිඵලයක් ලෙස එවැනි තත්ත්වයක් උපදවනු ලැබේ; එමනිසා තෙවන දූතයා ඔවුන් අනුගමනය කරමින්, පළමු පණිවිඩය ප්‍රතික්ෂේප කිරීමේ ද්විත්ව ප්‍රතිවිපාකයක් ලෙස උපන්න ඇති භයානක අකුසල්වලට එරෙහිව තමන්ගේ දරුණු අනතුරු ඇඟවීම මහත් හඬින් ප්‍රකාශ කළ යුතු වෙයි.”

“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.’

“E a blending ou voz i obra di e Tercer Angel ku esun di e Promer, ta kla for di su palabranan final: ‘Akí tin esnan ku ta warda e mandamientonan di Dios, i e fe di Hesús;’ pasobra esei ta semper e propósito di e predikashon di e evangelio eterno. Esei ta e sustansia di teme Dios i duna Le gloria, i di adorá ‘Esun ku a hasi shelu, i tera, i laman, i e fuentenan di awa.’ E wardamentu di e mandamientonan di Dios i e fe di Hesús ta e úniko kos ku lo hasi posible pa kualke alma para firma den e ora di Su huisio, ku e promé angel ta deklará ‘a yega.’”

“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.

“ශ‍්‍රී තෘතීය දූතයාගේ අවසාන වචනවලට වහාම අනුව, ‘ස්වර්ගයෙන් මට කියනු ඇසුණ හඬක් මෙසේය: ලියන්න, මෙතැන් පටන් ස්වාමීන් තුළ මැරෙන මළවුන් ආශීර්වාදලබන්නෝය’—මෙම කාලයෙන් ඉදිරියටය. එළිදරව් 14:13. තවද මේකට වහාම අනුව මේ වචන ඇත: ‘මම බැලුවෙමි; බලව, සුදු වලාකුලක් තිබුණේය; ඒ වලාකුල මත මනුෂ්‍ය පුත්‍රයාට සමාන කෙනෙක් හිඳිමින්, ඔහුගේ හිස මත රන් කිරුළක්ද, ඔහුගේ අතේ තියුණු දෑකැත්තක්ද තිබුණේය. තවද තවත් දූතයෙක් දේවමාළිගාවෙන් පිටතට এসে, වලාකුල මත හිඳින්නාට මහ හඬින් කෑගසා කීවේය: ඔබගේ දෑකැත්ත යොදවා කප්පාදුව කරන්න; මන්ද ඔබ කප්පාදුව කිරීමට කාලය පැමිණ ඇත; මන්ද පෘථිවියේ ගොයම පැසී ඇත. එවිට වලාකුල මත හිඳින්නා තම දෑකැත්ත පෘථිවියට යොදවා කපාගත්තේය; පෘථිවිය කපාගනු ලැබුවේය.’ එළිදරව් 14:14–16. තවද ‘අස්වැන්න නම් ලෝකයේ අවසානයය.’ මතෙව් 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.

„Znovu: Třetí anděl zvláště varuje všechny lidi před uctíváním šelmy a jejího obrazu, ať už jsou to cokoli; a ze Zjevení 19,11–21 zjišťujeme, že šelma i její obraz jsou „naživu“, když Pán přichází v nebeských oblacích, a že jsou „oba“ zničeni jasem jeho příchodu.

“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.

“Tyto skutečnosti ukazují, že poselství třetího anděla je mocné, trojité poselství mocného hlasu, které vychází ke každému národu, pokolení, jazyku i lidu těsně před druhým příchodem Pána; a které přivádí k dozrání žeň země a připravuje lid připravený pro Pána, právě tak jako poselství Jana Křtitele připravilo cestu pro první příchod Pána. A tak je to poslední, závěrečné poselství Boží světu.”

“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.

“இப்போது, இவ்வாறு மூன்றாம் தூதனின் செய்தி தன்னிலேயே எது என்பதைப் பற்றிய ஒரு புரிதலைக் கொண்டிருக்கையில், அந்தச் செய்தி இன்றைய மகத்தான ஜாதிகளோடு கொண்டிருக்கும் தொடர்பை, ‘மூன்றாம் தூதனின் செய்தியின் காலம்’ பற்றிய ஒரு பரிசீலனையின் மூலம் மேலும் தெளிவாக அறிந்துகொள்ளலாம்.” A. T. Jones, The Great Nations of Today, 114.