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.
Hanzvadzi White vanotaura kakawanda kuti ndima iri muna Isaya yakaverengwa naJesu musinagoge yeNazareta haina kungozivisa basa Rake chete, asiwo yakafananidzira basa redu. Kuzadzikiswa kwakakwana kwebasa iro rakazodzwa kunoitwa navaya vanoumba mureza wezana ramakumi mana nezvina zvine chiuru.
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.
Mweya wa Ambuya Yehova uli pa ine; chifukwa Ambuya wandidzoza kuti ndilalikire uthenga wabwino kwa ofatsa mtima; wandituma kuti ndimange zilonda za osweka mtima, kuti ndilengeze kumasulidwa kwa ogwidwa ukapolo, ndi kutsegulidwa kwa ndende kwa omangidwa; Kuti ndilengeze chaka chovomerezeka cha Ambuya, ndi tsiku la kubwezera la Mulungu wathu; kutonthoza onse akulira; Kukhazikitsa kwa iwo akulira m’Ziyoni, kuwapatsa korona wokongola m’malo mwa phulusa, mafuta a chimwemwe m’malo mwa kulira, chovala cha matamando m’malo mwa mzimu wa kulefuka; kuti adzatchedwe mitengo ya chilungamo, chodzalidwa cha Ambuya, kuti alemekezedwe. Ndipo adzamanga bwinja zakale, adzaukitsa mabwinja oyamba aja, ndipo adzakonza mizinda yowonongeka, mabwinja a mibadwo yambiri. Ndipo alendo adzaima ndi kudyetsa zoweta zanu, ndipo ana a mlendo adzakhala alimi anu ndi osamalira minda yanu ya mpesa. Koma inu mudzatchedwa Ansembe a Ambuya; anthu adzakutchani Atumiki a Mulungu wathu: mudzadya chuma cha Amitundu, ndipo mudzadzitamandira mu ulemerero wawo. M’malo mwa manyazi anu mudzakhala ndi gawo lawiri; ndipo m’malo mwa chisokonezo adzakondwera m’gawo lawo: chifukwa chake m’dziko lawo adzalandira gawo lawiri; chimwemwe chosatha chidzakhala chawo. Yesaya 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.”
ਮੁੱਢਲੇ ਲੇਖ ਵਿੱਚ ਅਸੀਂ “ਘੰਟਾ, ਮਹੀਨਾ, ਦਿਨ ਅਤੇ ਸਾਲ” ਦੀ ਪਛਾਣ ਕਰਨੀ ਸ਼ੁਰੂ ਕੀਤੀ ਸੀ, ਜੋ ਤਿੰਨ ਸੌ ਇਕਾਨਵੇਂ ਸਾਲ ਅਤੇ ਪੰਦਰਾਂ ਦਿਨਾਂ ਦੀ ਸਮੇਂ-ਭਵਿੱਖਬਾਣੀ ਦਾ ਗਠਨ ਕਰਦੇ ਹਨ। ਹੁਣ ਹੋਰ ਸਮਾਂ ਨਹੀਂ ਰਿਹਾ; ਇਸ ਲਈ ਸਮੇਂ ਦੀਆਂ ਇਹ ਚਾਰ ਅਭਿਵਿਆਕਤੀਆਂ ਅੰਤਿਮ ਦਿਨਾਂ ਵਿੱਚ ਪ੍ਰਤੀਕਾਤਮਕ ਢੰਗ ਨਾਲ ਲਾਗੂ ਕੀਤੀਆਂ ਜਾਣੀਆਂ ਹਨ, ਜਦੋਂ ਪਹਿਲੀ ਅਤੇ ਦੂਜੀ ਹਾਇ ਦੀਆਂ ਭਵਿੱਖਬਾਣੀ-ਸੰਬੰਧੀ ਵਿਸ਼ੇਸ਼ਤਾਵਾਂ ਤੀਜੀ ਹਾਇ ਵਿੱਚ ਦੁਹਰਾਈਆਂ ਜਾਂਦੀਆਂ ਹਨ। “ਸਾਲ” “ਪ੍ਰਭੂ ਦਾ ਪ੍ਰਸੰਨਤਾ ਦਾ ਸਾਲ” ਹੈ, ਅਤੇ ਇਹ ਹੀ “ਸਾਡੇ ਪਰਮੇਸ਼ੁਰ ਦੇ ਬਦਲੇ ਦਾ ਦਿਨ” ਵੀ ਹੈ।
The “day,” is “the day of calamity,” a day of recompense, and vengeance, as set forth by Moses.
“Duvha,” ndi “duvha ḽa khombo,” duvha ḽa u lifhedza, na ḽa ndifhedzo, samusi zwo vhewa nga Mushe.
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.
“Kwangu ndiko kulipiza kisasi na kutoa malipo; mguu wao utateleza kwa wakati wake ulioamriwa; kwa maana siku ya msiba wao iko karibu, na mambo yatakayowapata yanaharakisha.” Kumbukumbu la Torati 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.
Eka Yesaya, i “acceptable year” mo i “day of vengeance,” beh em ples we “day of vengeance” ya em “day of calamity” blo Moses we stop we fut blo Laodicea i slip taem olketa kasem recompense mo vengeance. “Hour” blo bigfala earthquake, “day of calamity,” “acceptable year,” mo “first month” olketa evriwan join gud witim Sunday law. Tok “month” long Joel hem wanfala tok we olketa addim, bat tok we olketa addim ya hem stret. Olketa translator olketa addim tok “month” long agreement witim truth se latter rain hem kam long first month.
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.
Naizvozvo, imi vana veZioni, mufare kwazvo, uye mupembere muna Jehovha Mwari wenyu; nokuti wakakupai mvura yokutanga zvine mwero, uye achakudzirai mvura kuti inaye, iyo mvura yokutanga neyekupedzisira mumwedzi wokutanga. Joere 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.
Izwi elithi “inyanga” lihunyushwa, akusiyo ingxenye yombhalo wokuqala ophefumulelwe. IsiHeberu simane sithi izimvula ziyakuza “ekuqaleni” noma “njengasekuqaleni”—okusho ukuthi uNkulunkulu uyakubuyisela izimvula ngesikhathi sazo esifanele, njengasezikhathini zangaphambili. USister White uhlale ehambanisa ukunyakaza kwamaMillerite ka-1840 kuya ku-1844 nePentekoste ukuze achaze imvula yokugcina ezinsukwini zokugcina. Imvula yokugcina iza “njengasekuqaleni,” okwakuyiPentekoste, uSister White ahlala eyihambanisa nomthetho weSonto.
“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.
“Mutumwa anobatana mukuparidza shoko romutumwa wechitatu anofanira kuvhenekera nyika yose nokubwinya kwake. Pano panoporofitwa basa richava repasi rose uye rine simba risingawanzoonekwa. Sangano rekuuya kwaKristu ra1840–44 rakanga riri kuratidzwa kunokudzwa kwesimba raMwari; shoko romutumwa wokutanga rakaendeswa kunzvimbo dzose dzoumishinari munyika, uye mune dzimwe nyika kwakava nokumuka kukuru kwechitendero kwakanyanya kupfuura kwati kwamboonekwa munyika ipi neipi kubva paKuvandudzwa kwezana remakore regumi nenhanhatu; asi izvi zvichapfuurwa nesangano rine simba guru pasi peyambiro yokupedzisira yomutumwa wechitatu.
“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.
“Basa iri richafanana nereZuva rePentekosti. Sezvakapiwa ‘mvura yokutanga,’ mukudururwa koMweya Mutsvene pakuvambwa kweevhangeri, kuti imbeu inokosha imere, saizvozvo ‘mvura yokupedzisira’ ichapiwawo pakupera kwaro kuti goho riibve. ‘Ipapo tichaziva, kana tikaramba tichitsvaka kuziva Jehovha; kubuda kwake kwakagadzirirwa samambakwedza; uye achauya kwatiri semvura, semvura yokupedzisira neyokutanga panyika.’ Hosea 6:3. ‘Naizvozvo farai, imi vana veZioni, mufarisise muna Jehovha Mwari wenyu; nokuti wakakupai mvura yokutanga zvine mwero, uye achakununurirai mvura, mvura yokutanga, nemvura yokupedzisira.’ Joel 2:23. ‘Pamazuva okupedzisira, ndizvo zvinotaura Mwari, ndichadurura zvoMweya Wangu pamusoro penyama yose.’ ‘Zvino zvichaitika kuti ani nani achadana kuzita raShe achaponeswa.’ Mabasa 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.
“Basa guru rebha vhene reevhangeli a si faneli u fhedza hu na mbonadzo ṱhukhu ya maanḓa a Mudzimu u fhira ye ya swaya u thoma haho. Vhuprofita he ha ḓadziswa nga u shululelwa ha mvula ya u thoma musi reevhangeli i tshi thoma, vhu tea u dovha ha ḓadziswa nga mvula ya magumo musi i tshi fhela. Hafha ndi ‘zwifhinga zwa u dovholoswa’ zwe muapostola Petro a zwi lavhelela musi a tshi ri: ‘Shandukani-ha, ni rembuluwe, uri zwivhi zwaṋu zwi phumulwe, musi zwifhinga zwa u dovholoswa zwi tshi ḓa zwi tshi bva phanḓa ha Murena; nahone U ḓo rumela Yesu.’ Mishumo 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.
ਪੈਂਟੇਕੋਸਟ ਸੁਸਮਾਚਾਰ ਦੇ ਕੰਮ ਦਾ “ਆਰੰਭ” ਜਾਂ “ਸ਼ੁਰੂਆਤ” ਸੀ, ਅਤੇ “ਅੰਤ” ਵੇਲੇ ਹੋਣ ਵਾਲੀ ਪਿੱਛਲੀ ਵਰਖਾ “ਸਮਾਪਤੀ” ਹੈ। ਪਹਿਲੀ ਆਖ਼ਰੀ ਦੀ ਪ੍ਰਤੀਨਿਧਤਾ ਕਰਦੀ ਹੈ। ਪਹਿਲਾ ਮਹੀਨਾ ਐਤਵਾਰ ਦੇ ਕਾਨੂੰਨ ਦੇ ਸਮੇਂ ਪਵਿੱਤਰ ਆਤਮਾ ਦੇ ਉਡੇਲੇ ਜਾਣ ਦੀ ਪਛਾਣ ਕਰਾਉਂਦਾ ਹੈ।
“Not one of us will ever receive the seal of God while our characters have one spot or stain upon them. It is left with us to remedy the defects in our characters, to cleanse the soul temple of every defilement. Then the latter rain will fall upon us as the early rain fell upon the disciples on the Day of Pentecost. …
“Pa sive pedu hapana nomumwe wedu achazombogamuchira chisimbiso chaMwari apo hunhu hwedu huchine gwapa rimwe kana kusvibiswa kumwe pamusoro pahwo. Zvasiyirwa kwatiri kuti tigadzirise kukanganisika kuri muhunhu hwedu, kuti tinatse temberi yomweya kubva pakusvibiswa kwose. Ipapo mvura yokupedzisira ichanaya pamusoro pedu sezvakanaya mvura yokutanga pamusoro pavadzidzi paZuva rePentekosti. …”
“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.
“Munoiiteyi, hama, mubasa guru rokugadzirira? Avo vari kuzvibatanidza nenyika vari kugamuchira chimiro chenyika uye vari kugadzirirwa mucherechedzo wechikara. Avo vasingazvivimbi, vari kuzvininipisa pamberi paMwari uye vari kunatsa mweya yavo nokuteerera chokwadi, ndivo vari kugamuchira chimiro chokudenga uye vari kugadzirirwa chisimbiso chaMwari pahuma dzavo. Apo chirevo chichabuda uye mucherechedzo wacho waiswa, unhu hwavo hucharamba hwakachena husina gwapa nokusingaperi.” Testimonies, vhoriyamu 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.
“mwedzi” wokutanga ndiwo mutemo weSvondo, “awa” yekudengenyeka kukuru kwenyika ndiwo mutemo weSvondo, “zuva” renhamo, rokutsiva nokuripira ndiwo mutemo weSvondo, uye “gore” rinogamuchirika ndiwo mutemo weSvondo. Makore zana namakumi mashanu echiporofita chenhamo yokutanga anoguma pamutemo weSvondo, apo panotangira makore mazana matatu namakumi mapfumbamwe nerimwe namazuva gumi namashanu.
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.
Achiti kumutumwa wechitanhatu wakanga ane hwamanda, uchiti, Sunungura vatumwa vana vakasungwa parwizi rukuru Yufratesi. Zvino vatumwa vana vakasunungurwa, vakanga vagadzirirwa awa, nezuva, nemwedzi, negore, kuti vauraye chikamu chetatu chavanhu. Zvakazarurwa 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.
“ကရေလပ်မြစ်ကြီး ယူဖရေးတီး၌ ချည်နှောင်ထားသော” “ကောင်းကင်တမန်လေးပါး” သည် တနင်္ဂနွေနေ့ပညတ်တရား၏ အချိန်၌ “လွှတ်ပေးခြင်း” ခံရကြသည်။ ထိုသူတို့သည် လူတို့၏ သုံးပုံတစ်ပုံကို သတ်ရန် ဒုတိယအမင်္ဂလာ၏ နာရီ၊ နေ့၊ လနှင့် နှစ်အတွက် ပရောဖက်ပြုချက်အရ “ပြင်ဆင်ထားခြင်း” ခံရပြီးဖြစ်သည်။ သမ္မာကျမ်းစာပရောဖက်ပြုချက်၏ ဆဋ္ဌမနိုင်ငံတော်အဖြစ် အမေရိကန်ပြည်ထောင်စုသည် တနင်္ဂနွေနေ့ပညတ်တရား၌ သတ်ဖြတ်ခြင်းခံရပြီး၊ အမေရိကန်ပြည်ထောင်စုသည် တနင်္ဂနွေနေ့ပညတ်တရား၌ တည်ထောင်သော သုံးဆပါဝင်သော မဟာမိတ်ပေါင်းစည်းမှု၏ သုံးပုံတစ်ပုံဖြစ်သည်။ ဒုတိယအမင်္ဂလာသည် တတိယအမင်္ဂလာ၌ ထပ်မံပေါ်ထွန်းသကဲ့သို့၊ ဒုတိယကောင်းကင်တမန်၏ သတင်းစကားသည်လည်း တတိယကောင်းကင်တမန်၏ သတင်းစကား၌ ထပ်မံပေါ်ထွန်းသည်။
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.
Mhepo zenezo zinne zidatulutsidwa pa 9/11, kusonyeza chiyambi cha kusindikizidwa kwa anthu zana limodzi ndi makumi anayi kudza anayi, ndipo pomwepo pambuyo pake zinamangidwanso. Pamene awo oimiridwa mu Yesaya makumi asanu ndi limodzi ndi chimodzi amene akulira alimbikitsidwa, amalimbikitsidwa ndi kutsanulidwa kwathunthu kwa Mtonthozi pa lamulo la Lamlungu, limene lilinso “ola” la chivomezi chachikulu. Awo amene akulira m’chaka chovomerezeka, ndi amene amene akulira mu Ezekieli naini amene alandira chisindikizo cha Mulungu. Yesu anayamba utumiki Wake potchula Yesaya makumi asanu ndi limodzi ndi chimodzi, ndipo Sister White amagwirizanitsa kulengeza Kwakeko ndi ntchito yathu.
“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.
“Kresto akazivisa nyika pamusoro pebasa rake paakanga ari musinagoge reNazareta, akaverenga kubva muchiporofita chaIsaya achiti: ‘Mweya waShe uri pamusoro pangu, nokuti akandizodza kuti ndiparidzire varombo Vhangeri; akandituma kuti ndirape vane mwoyo yakaputsika, kuti ndiparidze kusunungurwa kuvakatapwa, nokudzorerwa kokuona kumapofu, kuti ndisunungure vakakuvadzwa, kuti ndiparidze gore rinogamuchirika raShe.’ Ibasa rakadini rakanga riri pamberi pake!—Kuparidza gore rinogamuchirika raShe. Nguva iyi inobata zera pamusoro pezera, ichitambanuka kubva muzana ramakore kuenda kune rimwe zana ramakore, nguva yokuyedzwa ichiripo. Mwari akamirira kunzwa kukumbira nokugogodza; achitarira kuona vanhu vachiswedera pedyo naye, iye oga anogona kutibatsira. Anoshuva kukanganwira zvivi zvavo, nokuvagamuchira savaake. Achagamuchira mweya mumwe nomumwe unozvidemba unouya kwaari; nokuti kwaiva kuita basa iri kuti Mwari akazodza Mwanakomana wake mumwe chete akaberekwa.”
“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.
“ប៉ុន្តែហេតុអ្វីបានជាព្រះគ្រីស្ទមិនបានបញ្ចប់សេចក្តីថ្លែងដែលបានកត់ត្រានៅក្នុងអេសាយ? ហេតុអ្វីបានជាទ្រង់លះចោលឃ្លាថា ‘និងថ្ងៃនៃការសងសឹករបស់ព្រះនៃយើង’? ផ្នែកក្រោយនៃប្រយោគនេះក៏ជាសេចក្តីពិតដូចគ្នានឹងផ្នែកដំបូងផងដែរ; ហើយព្រះគ្រីស្ទមិនបានបដិសេធសេចក្តីពិតដោយសារតែការស្ងៀមស្ងាត់របស់ទ្រង់ទេ គឺដោយការមិនថ្លែងផ្នែកមួយនៃព្រះបន្ទូលរបស់ទ្រង់ផ្ទាល់ ដែលបានប្រទានដល់ហោរាដែលទ្រង់បានជ្រើសរើស។ ប៉ុន្តែឃ្លាចុងក្រោយនេះគឺជាអ្វីដែលអ្នកស្តាប់របស់ទ្រង់រីករាយនឹងពិចារណាយ៉ាងខ្លាំង ហើយដែលពួកគេមានទំនោរនឹងអនុវត្ត ដោយប្រកាសការវិនិច្ឆ័យលើអស់អ្នកដែលមិនមែនជាអ្នកនៃជំនឿសាសនារបស់ពួកគេ។ ជំនួសឲ្យការផ្តល់ព្រះបន្ទូលនៃសេចក្តីពិត សេចក្តីសុចរិត និងការអភ័យទោសដល់ប្រជាជន ពួកគេបានបង្រៀនពួកគេថា ព្រះស្អប់អស់ទាំងពិភពលោកសាសន៍ដទៃ។ ព្រះលក្ខណៈជាព្រះវរបិតារបស់ព្រះត្រូវបានបង្ហាញខុស ហើយត្រូវបានកប់បាំងនៅក្រោមប្រពៃណីរបស់មនុស្ស។ 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.’
“Thomo ya vhathu vha Mudzimu kha tshifhinga itshi yo vhekanywa kha maipfi a muya wa vhuporofita ane a ṱalusa mushumo wa Mesia: ‘Muya wa Murena Mudzimu u kha nṋe, ngauri Murena o nḓodza uri ndi huwelele mafhungo avhuḓi kha vho vuḓiṱukufhadzaho; o nthuma uri ndi fhodze mbilu dzo kwashekanywaho, ndi ṱaladze mbofholowo kha vha ha dzekwa, na u vulwa ha dzhele kha avho vho vhofhiwaho; ndi ṱaladze ṅwaha wa u takalelwa nga Murena, na ḓuvha ḽa mbifho dza Mudzimu washu; ndi khuthadze vhoṱhe vha lilaho, ndi vhekele avho vha lilaho ngei Tsioni, ndi vha ṋee lunako nṱhani ha mulora, mapfura a dakalo nṱhani ha u lila, tshiambaro tsha thendo nṱhani ha muya wa u kulea nungo; uri vha vhidzwe miri ya u luga, zwimelwa zwa Murena, uri a huliswe.’”
“‘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.
“‘Basi bazojenga tena mahali pa kale palipokuwa magofu; watasimamisha tena ukiwa wa zamani, nao watarekebisha miji iliyoharibika, ukiwa wa vizazi vingi.’” 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.
Tisati taenderera mberi mukudzokororwa kwedambudziko rechipiri mudambudziko rechitatu, tinofanira kuzviyeuchidza kuti shoko iri rinofanira kunzwisiswa nokuisa “mutsara pamusoro pomutsara.” Izvi zvinoratidza kuti “awa” imwe neimwe, “zuva,” “mwedzi” uye “gore” zviri mushoko rakafemerwa zvinoenderana nechirevo chomutemo weSvondo, zvinofanirawo kushandiswa pakugadzirira kweIslam kurova mutemo weSvondo.
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.
Muenzaniso: izwi rokuti “awa” rinowanikwa mubhuku rimwe chete reTestamende Yekare, uye bhuku iro ibhuku raDanieri. Muna Danieri, “awa” rinotaurwa kashanu.
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.
Uye na yeyote asiyeanguka chini na kuabudu, saa iyo hiyo atatupwa katikati ya tanuru ya moto uwakao. … Basi sasa, ikiwa mko tayari kwamba wakati wowote mtakaposikia sauti ya baragumu, filimbi, kinubi, sackbut, zaburi, na dulcimer, na kila namna ya muziki, mtaanguka chini na kuabudu sanamu niliyoifanya; vema; lakini msipoabudu, saa iyo hiyo mtatupwa katikati ya tanuru ya moto uwakao; naye ni nani huyo Mungu atakayewaokoa kutoka mikononi mwangu? Danieli 3:6, 15.
Sister White repeatedly applies Daniel three, and therefore “the same hour” to the Sunday law. In Daniel chapter four, Daniel is perplexed for “one hour” as he struggles to explain the coming judgment upon Nebuchadnezzar.
Hanzvadzi White vanoramba vachishandisa Danieri 3, uye naizvozvo “nguva imwecheteyo” kumutemo weSvondo. Muna Danieri chitsauko 4, Danieri anovhiringidzika “kweawa imwe” paanenge achirwira kutsanangura kutonga kuri kuuya pamusoro paNebhukadhinezari.
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.
Ipapo Danieri, uya zita rainzi Bheriteshazari, akakatyamara kweawa imwe, uye mifungo yake ikamutambudza. Mambo akataura akati, Bheriteshazari, hope idzi, kana kududzirwa kwadzo, ngazvirege kukutambudza. Bheriteshazari akapindura akati, Ishe wangu, hope idzi ngadzive kuna avo vanokuvengai, uye kududzirwa kwadzo kuvavengi venyu. Danieri 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.
Dhanieri anoshamisika kwe“awa imwe” paanenge achitsvaka kunzwisisa kuti angaudza sei Nebhukadhinezari nezverutongo rwake rwaiuya. Dhanieri anomirira mutumwa wengirozi yokutanga anozivisa kuti “awa” yokutongwa yasvika. Chirevo chake chinopiwa kuna Nebhukadhinezari, uye gore rimwe gare gare kutongwa kweBhabhironi kunouyiswa pamusoro paNebhukadhinezari.
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.
Panguva imwecheteyo chinhu ichocho chakazadziswa pamusoro paNebhukadhinezari; akabva adzingwa pakati pavanhu, akadya uswa semombe, muviri wake ukanyoroveswa nedova rokudenga, kusvikira bvudzi rake rakura rikaita seminhenje dzegondo, nezvipikiri zvake zvakaita senzara dzeshiri. Danieri 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.
Danieri ari kufanotaura pamusoro pemutemo weSvondo uri kuuya nokukurumidza, uye kana wasvika, ndiyo “awa” yokutongwa kweBhabhironi. Ose ari maviri “maawa” aya ari kuratidza mutemo weSvondo, inova ndiyo awa yokudengenyeka kukuru kwenyika. Nebhukadhinezari ndiye arufa uye Bherishazari ndiye omega yenyaya yeBhabhironi, uye Bherishazari anourayiwa pausiku ihwohwo chaihwo pakanyorwa noruoko pamadziro.
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.
Muawa imwecheteyo kwakabuda minwe yoruwoko rwomunhu, ikanyora yakatarisana nechigadziko chemwenje pamusoro pepurasta yorusvingo rwomuzinda wamambo; mambo ndokuona chikamu choruwoko rwakanga ruchinyora. Danieri 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.
“Panguva imwe cheteyo” pakabuda chinyorwa pamadziro, zvinoratidza nguva iyo murayiro weSvondo wakanyorwa unoparadza “rusvingo” rwekuparadzaniswa kwechechi nehurumende pamurayiro weSvondo, uye ipapo Bhabhironi rakaguma, sezvinoitawo United States soumambo hwechitanhatu hwechiporofita cheBhaibheri. Souchitanhatu humambo, United States ndiro simba rinotonga kwemakore makumi manomwe okufananidzira muna Isaya makumi maviri nenhatu apo chifeve cheTire chinokanganwikwa. Humambo kana mambo anorehwa naIsaya ndiwo mazuva emakore makumi manomwe, uye humambo hwakatonga kwemakore makumi manomwe muchiporofita cheBhaibheri hwaiva Bhabhironi. Kuwa kweBhabhironi raBherishazari kunofananidzira kuwa kweUnited States, pamurayiro weSvondo, apo chinyorwa cheruoko pamadziro chinoenderana nokutaura seshato kweZvakazarurwa gumi netatu.
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.
Ndziweni ya Buku ya Nhlavutelo 18, ku avanyisiwa ka Babilona ku sungula hi nkarhi wa nawu wa Sonto eka ndzimana ya 4, loko rito ra vumbirhi ri kombisa leswaku ku avanyisiwa ka yena ku ta hi awara yin’we, ni hi siku rin’we.
And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. How much she hath glorified herself, and lived deliciously, so much torment and sorrow give her: for she saith in her heart, I sit a queen, and am no widow, and shall see no sorrow. Therefore shall her plagues come in one day, death, and mourning, and famine; and she shall be utterly burned with fire: for strong is the Lord God who judgeth her. And the kings of the earth, who have committed fornication and lived deliciously with her, shall bewail her, and lament for her, when they shall see the smoke of her burning, Standing afar off for the fear of her torment, saying, Alas, alas, that great city Babylon, that mighty city! for in one hour is thy judgment come. Revelation 18:4–10.
Ndzi twa rito rin’wana ri huma etilweni, ri ku: “Humani eka yena, n’wina vanhu va mina, leswaku mi nga vi vahlanganyeri va swidyoho swa yena, ni leswaku mi nga amukeli swin’wana swa makhombo ya yena. Hikuva swidyoho swa yena swi fikile ku ya fika etilweni, naswona Xikwembu xi tsundzuke ku homboloka ka yena. N’wi hakelani hilaha na yena a mi hakeriseke hakona, mi n’wi engetela kambirhi hi mpimo wa mintirho ya yena; enkarhini lowu a wu tatiseke, n’wi tatelani kambirhi. Hilaha a tikuriseke hakona, a hanya hi vuhumelerisi, n’wi nyiki switlhaviwo ni gome hi mpimo wolowo; hikuva u vula embilwini ya yena, a ku: ‘Ndzi tshamile tanihi hosi ya xisati, a ndzi noni, naswona a ndzi nge pfuki ndzi vona gome.’ Hikokwalaho makhombo ya yena ma ta ta hi siku rin’we—rifu, ni ku rila, ni ndlala; naswona u ta hisiwa a lovisiwa hi ndzilo; hikuva Yehovha Xikwembu loyi a n’wi endlaka vuavanyisi u ni matimba. Kutani tihosi ta misava, leti endleke vuoswi na yena, ti tlhela ti hanya hi vuhumelerisi na yena, ti ta n’wi rilela, ti n’wi twela vusiwana, loko ti vona musi wa ku hisiwa ka yena, ti yima ekule hi ku chava ku xaniseka ka yena, ti ku: ‘Yowee, yowee, muti lowukulu Babilona, muti lowo tiya! hikuva ku avanyisiwa ka wena ku tile hi nkarhi wa awara yin’we.’ Nhlavutelo 18:4–10.
Clearly the progressive judgment upon Babylon begins at the Sunday law of verse four when God’s other flock is called out of Babylon. John identifies the time of her judgment as both a “day” and “hour,” confirming that the symbols of time are to be understood symbolically.
Zvazviri pachena kuti kutongwa kunofambira mberi pamusoro peBhabhironi kunotanga pamutemo weSvondo uri mundima yechina apo rimwe boka raMwari rinodanwa kuti ribude muBhabhironi. Johane anotsanangura nguva yokutongwa kwaro sezvose zviri zviviri “zuva” ne “awa,” zvichisimbisa kuti zviratidzo zvenguva zvinofanira kunzwisiswa nenzira yokufananidzira.
Passover was to be kept in the first month, and Passover aligns with the cross, which in turn aligns with the Sunday law.
Pasika yaifanira kuchengetwa mumwedzi wokutanga, uye Pasika inoenderana nemuchinjikwa, uyowo zvakare unoenderana nomutemo weSvondo.
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.
Zvino Jehovha wakataura kuna Mozisi naAroni munyika yeIjipiti, achiti: Mwedzi uno uchava kwamuri kutanga kwemwedzi; uchava mwedzi wokutanga wegore kwamuri. Taurirai ungano yose yaIsraeri, muchiti: Pazuva regumi romwedzi uno munhu mumwe nomumwe ngaatore gwayana maererano neimba yamadzibaba avo, gwayana reimba imwe neimwe. Kana imba iri duku zvikuru kuti ikwanise gwayana, ngaatorane naro nomuvakidzani wake ari pedyo neimba yake, maererano nokuwanda kwavanhu; muchaverenga gwayana maererano nokudya kwomunhu mumwe nomumwe. Gwayana renyu rinofanira kuva risina kuremara, rume rwegore rokutanga; munoritorawo kubva kumakwai kana kumbudzi. Munorichengeta kusvikira pazuva regumi namana romwedzi iwoyo; uye ungano yose yevana vaIsraeri ichariuraya madekwana. Ekisodho 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.
Paseka raiva kutanga kwemwaka wePentekosti, uye naizvozvo runomiririra Pentekosti, iyowo inowirirana nomurayiro weSvondo. Tabhenakeri rakamiswa pazuva rokutanga romwedzi wokutanga, nokudaro richimiririra kusimudzwa kwekereke inokunda sechiratidzo pamurayiro weSvondo. “Awa,” “zuva,” “mwedzi” uye “gore” rehamo yechipiri zviri kuzivisa murayiro weSvondo, uye mutsetse pamusoro pomutsetse chimwe nechimwe chezviratidzo izvozvo zvenguva chinowirirana nomurayiro weSvondo kana mamiriro enyaya achibvumirana nazvo. Pamurayiro weSvondo, nguva yechipiri yokutambudzwa noupapa inotanga, yokutanga iri makore 1,260 ayo akaita kuti vafi verutendo vomunguva iyoyo vacheme kuna Ishe muchisimbiso chechishanu nomubvunzo wokuti “kusvikira rinhi,” kusvikira simba roupapa ratongwa. Mukudeurwa kweropa kwechipiri kunokonzerwa noupapa, Jesu akaudza vanhu Vake kuti havafaniri kuzvidya mwoyo pamusoro pezvavachataura pavanenge vachitambudzwa.
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.
Asi kana vachikubatai vachikukumikidzai, musafunganya mberi pamusoro pezvamuchataura, uye musazvironga pachine nguva; asi chipi nechipi chamuchapiwa panguva iyoyo, ndicho chamunofanira kutaura; nokuti havasi imi munotaura, asi Mweya Mutsvene. 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.
Munguwarni kwokutanga vanhu vakatambudzwa kwamakore zana namakumi mashanu. Makore iwayo akatanga pana 27 Chikunguru 1299 uye akaguma pana 27 Chikunguru 1449, apo vatumwa vana vakasunungura mhepo ina dzakanga dzagadzirirwa awa, nezuva, nemwedzi, negore, kuti dziuraye chikamu chetatu chevanhu. Nguva yokutambudzwa inomirira nguva yokumiswa kwechifananidzo chechikara muUnited States. Nguva iyoyo ndiyo mazuva gumi namashanu anomiririrwa muna Revhitiko makumi maviri nenhatu kubva pamutambo wehwamanda kusvikira paPendekosti. Nguva yokuumbwa kwechifananidzo chechikara inobva pa9/11 kusvikira kumutemo weSvondo, asi nguva yokuziviswa kweshoko rokuchema kwousiku hwapakati i fractal yokuumbwa kwechifananidzo chechikara kubva pa9/11 kusvikira kumutemo weSvondo.
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.
Kutanga nekwokupedzisira kwekuiswa chisimbiso ndizvowo alpha naomega yekuumbwa kwechifananidzo chechikara. Rimwe boka riri kuumba hunhu nokuda kwechisimbiso chaMwari; rimwe riri kuumba chifananidzo chechikara. Nguva iyoyo muUnited States inowirirana nenguva imwe cheteyo munyika inotanga pamutemo weSvondo. “Mwedzi” chiratidzo chekutambudzwa kunomanikidza kumiswa kwechifananidzo, naizvozvo mwedzi uri pamutemo weSvondo, sezvinomiririrwa nendima yegumi neshanu muna Zvakazarurwa 9, unomiririrawo kutambudzwa kwechiIslamu panguva yokumiswa kwechifananidzo chechikara munyika.
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.
Kune mamwe mashandisirwo echiporofita anoratidza kuti chiporofita chenhamo yechipiri, nenguva yacho yeawa, zuva, mwedzi negore, zvinomirira mutemo weSvondo pamwe nokusunungurwa kweIslam kuti irove United States, asi tinofanira kuenderera mberi kune dzimwe pfungwa.
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.
Mu misi y’igihe iherutse, mu mezi atandatu ashize cyangwa hafi yayo, nagiye nshimangira ko Islamu yo mu byago bitatu ifitanye isano ya gihanuzi n’abamarayika batatu. Uhereye ku buhanuzi bwa Yakobo bwo mu minsi y’imperuka, aho Yuda yiswe “umuzabibu” uhambiriye ku “ndogobe,” kugeza kuri Kristo arekura indogobe mbere y’uko yinjira mu buryo bw’intsinzi, no ku yindi mirongo, Islamu yo mu cyago cya mbere n’icya kabiri igereranya ubutumwa bwa gihanuzi bwahaye imbaraga ubutumwa bw’umumarayika wa mbere n’ubw’umumarayika wa kabiri, kandi Islamu yo mu cyago cya gatatu igereranya ubutumwa bwa gihanuzi bw’umumarayika wa gatatu.
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.
Nguva ichangopfuura chitsauko kubva mubhuku rakanyorwa naA. T. Jones chakataurwa, uye chinoratidza chokwadi chimwe chetecho, asi nenzira yakasiyana. Jones anoshandisa girama nechimiro chebhuku raZvakazarurwa kuratidza kuti hazvigoneki kupatsanura hwamanda nhatu dzekupedzisira dzenhamo kubva kumashoko evatumwa vatatu. Ari kusimbisa kuti mutumwa wokutanga haagoni kupatsanurwa nowechipiri, uye kuti wechitatu haagoni kupatsanurwa kubva kuvaviri vakatangira. Chisimbiso chaJones chiri pavatumwa vatatu, uye kunyange achisimbisa nyaya yake pamusoro pehukama husingaparadzaniswi hwevatumwa vatatu, anoratidza nepfungwa imwecheteyo kuti hwamanda dziri muna Zvakazarurwa pfumbamwe hadzigonizve kupatsanurwa kubva kuvatumwa vatatu vari muna Zvakazarurwa gumi neina. Tichapedzisa chinyorwa ichi nechitsauko chaJones.
CHAPTER XI. THE THIRD ANGEL'S MESSAGE
CAUPA XI. UJUMBE WA MALAIKA WA TATU
“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.
“Mhinduro kumubvunzo iwoyo unokosha wanhasi, wokuti, ‘Tichaitei?’ inogona kupiwa nechivimbo pachishandiswa hwaro hweMabhosvo Manomwe nenzvimbo yamarudzi makuru anhasi; nokuti mhinduro yacho inopiwa neshoko raMwari, pahwaro ihwohwo chaihwo.
“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.
“Isu taona kuti zvinonetsa zvitatu zvekupedzisira zveMabhosvo Manomwe zvakabatana zvisingaparadzanisiki neMatambudziko Matatu. Pakati chaipo peMabhosvo Manomwe—mushure mekuguma kweBhosvo rechina, uye kusati kwatanga Bhosvo rechishanu—zvakanyorwa zvichinzi: ‘Ndikatarira, ndikanzwa mutumwa achibhururuka pakati pedenga, achiti nenzwi guru, Nhamo, nhamo, nhamo, kune vagari venyika nokuda kwemamwe manzwi ebhosvo revatumwa vatatu vachiri kuzoridza.’ Zvakazarurwa 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.
“यिनी तीनैवटा हायहरू सात तुरहीका अन्तिम तीनसँग—प्रत्येकसँग एउटा-एउटा—अविच्छिन्न रूपमा सम्बन्धित छन् भन्ने कुरा सबै शङ्काभन्दा पर यस तथ्यले स्थापित गर्दछ कि, जब पाँचौँ स्वर्गदूतको तुरहीध्वनि समाप्त हुन्छ, तब यस्तो लेखिएको छ: ‘एउटा हाय बितिसक्यो; अनि, हेर, यसपछि अझ दुईवटा हाय आउँदैछन्।’ प्रकाश 9:12। अनि जब छैटौँ तुरही समाप्त हुन्छ, तब यस्तो लेखिएको छ: ‘दोस्रो हाय बितिसक्यो; अनि, हेर, तेस्रो हाय चाँडै आउँछ। अनि सातौँ स्वर्गदूतले तुरही बजायो।’ प्रकाश 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.
“Zvino, chakabatana zvisingaparadzanisiki nengirozi iyi inozivisa kuuya kweMatambudziko Matatu, ayo akabatana zvisingaparadzanisiki nehwamanda nhatu dzekupedzisira dzeHwamanda Nomwe, i‘Ngirozi yeChitatu’ yaZvakazarurwa 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.
“Ili jambo hili lionekane kuwa ni hakika pia pasipo shaka yoyote, na tuanze na Ujumbe wa Malaika wa Tatu wa Ufunuo 14, kisha tufuate nyuma miunganisho yake ya moja kwa moja hadi mwanzo wake.
“The first words in the record concerning ‘the Third Angel’ are: ‘And the third angel followed them.’ Revelation 14:9. This shows that some have gone before, whom the Third Angel ‘followed.’
Mawu ekutanga ari muchinyorwa pamusoro pa“Mutumwa Wechitatu” ndiaya anoti: “Zvino mutumwa wechitatu akavatevera.” Zvakazarurwa 14:9. Izvi zvinoratidza kuti vamwe vakanga vatotangira mberi, avo Mutumwa Wechitatu “akatevera.”
“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.’
“Naizvozvo, torai vhesi rinotangira iri: ‘Uye mumwe mutumwa akatevera.’ Izvi zvinoratidza kuti kune mumwe mutumwa akatangawo kutungamira uyu; nokuti kana uyu achitevera, zvinomuita ‘mumwe.’”
“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.’
“ಹೀಗಾಗಿ ಈಗ ಆರನೆಯ ವಚನಕ್ಕೆ ಹಿಂದಿರುಗಿರಿ: ‘ಮತ್ತು ನಾನು ಇನ್ನೊಬ್ಬ ದೂತನನ್ನು ಕಂಡೆನು.’ ಇದೂ ಸಹ ಈ ದೂತನು ‘ಇನ್ನೊಬ್ಬ’ನೆಂದು ಕರೆಯಲ್ಪಡುವಂತೆ, ಅವನು ಆಕಾಶಮಧ್ಯದಲ್ಲಿ ಹಾರುತ್ತಿರುವಾಗ, ಅವನಿಗಿಂತ ಮುಂಚೆ ಒಬ್ಬ ದೂತನು ಹೋಗಿದ್ದಾನೆಂಬುದನ್ನು ದೃಢಪಡಿಸುತ್ತದೆ.”
“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.’
“Mubhuku raZvakazarurwa tichidzokera shure mberi, hatiwani ngirozi, kunze kwengirozi yeHwamanda yeChinomwe, kusvikira tasvika pandima yokutanga yechitsauko chegumi; uye ipapo tinoverenga kuti: ‘Ndikaona imwe ngirozi ine simba.’ Kutaura uku, sezvakaitawo pakutanga, kunosimbisa kuti, pamberi peiyi, pane imwe ngirozi, iyo, kana iyi yava kubuda pachena, inoita kuti itaure nezvayo se‘imwe.’”
“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.’
“A thuma kumasoka munyuma nakakhulu, tatiboni tingelosi, ngaphandle kwetingelosi teluCilongo lwesiTandzatu nelesiHlanu, size sifike evesini yekugcina yesahluko sesiphohlongo; futsi lapho sifinyelela ekucaleni, ngoba sifundza kutsi: ‘Ngase ngibuka, ngeva ingelosi’—hhayi ‘lenye ingelosi,’ kodvwa, ekucaleni, ‘ingelosi.’”
“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:
“Saizvozvo, kutanga pana Zvakazarurwa 8:13, pane mutsara usingaputsiki wengirozi dzakabatanidzwa neshoko rokuti ‘imwe,’ zvichienda zvakananga kusvikira kuNgirozi yeChitatu yaZvakazarurwa 14, pamwe neshoko rayo. Saizvozvi:
“‘I beheld, and heard an angel." Revelation 8:13.
“‘Ndakaona, ndikanzwa mutumwa.” Zvakazarurwa 8:13.
“‘And I saw another mighty angel.’ Revelation 10:1.
“‘Ndzi vona yin’wana ntsumi ya matimba.’ Nhlavutelo 10:1.
“‘And I saw another angel.’ Revelation 14:6.
“‘Ndikaona mumwe mutumwa.’ Zvakazarurwa 14:6.
“‘And there followed another angel.’ Verse 8.
“‘Ko kwa tevera imwe ngirozi.’ Ndima 8.
“‘And the third angel followed them.’ Verse 9.
“‘මුන් පසුපස තුන්වන දූතයා ගියාය.’ 9 වන පදය။”
“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:
“Zvichida mufananidzo unotevera wakapfava ungabatsira kujekesa kubatana kuri pakati pemutumwa anozivisa Matambudziko Matatu eHwamanda nhatu dzokupedzisira dzeHwamanda Nomwe, neShoko reMutumwa Wechitatu raZvakazarurwa 14:
“1st Trumpet Revelation 8:7
“Tarumbeta yokutanga Zvakazarurwa 8:7”
“2nd Trumpet Revelation 8:8
“Baragumu ya Pili Ufunuo 8:8”
“3rd Trumpet Revelation 8:10
“Baragumi ya 3 Ufunuo 8:10
“4th Trumpet Revelation 8:12 ‘An angel’—Woe, woe, woe. Revelation 8:13.
“Tarumbeta ya 4 Ufunuo 8:12 ‘malaika mmoja’—Ole, ole, ole. Ufunuo 8:13.
“5th Trumpet Revelation 9:1–11/ First Woe
“Tarumbeta rechishanu Zvakazarurwa 9:1–11 / Nhamo Yokutanga”
“6th Trumpet Revelation 9:13 to 11:13 Second Woe ‘Another mighty angel.’ Revelation 10:1
“Tarumbeta ya 6 Ufunuo 9:13 hadi 11:13 Ole ya pili ‘Malaika mwingine mwenye nguvu.’ Ufunuo 10:1”
“7th Trumpet Revelation 11:13–19 Third Woe ‘Another angel. Revelation 14:6
“Tarumbeta rechinomwe Zvakazarurwa 11:13–19 Nhamo yechitatu ‘Mumwe mutumwa. Zvakazarurwa 14:6”
“‘There followed another.’ Revelation 14:6
“‘Kulandela enye.’ IsAmbulo 14:6”
“‘The third angel followed them.’ Revelation 14:9.
“‘Ingelosi yesitsatfu yabalandzela.’ Sembulo 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.
“Kusimuka kwezvose izvi zvino kwava kugona kuonekwa zvakazara zvikuru kubudikidza nokufungisisa kuti Chiziviso cheMutumwa Wechitatu chiri chii chaizvo pachacho: Pachiri pachena, chirevo chinoti ‘Mutumwa Wechitatu,’ zviri pachena kuti chinoreva wechitatu munhevedzano yavatumwa vatatu. Sezvatotaurwa kare, iyi nhevedzano yavatumwa vatatu, mumwe nomumwe akatakura shoko, inowanikwa muchitsauko chegumi nechina chaZvakazarurwa, ndima 6–12. Mashoko avatatu ava anobatana uye anoguma mune rechechitatu, iro risingaregi kurira kusvikira gohwo renyika raibva, uye ragadzirirwa kuuya kwaIshe kuzorikohwa.”
“The Third Angel's Message itself, as it is announced in the words of the Third Angel, is as follows: ‘And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, the same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: and the smoke of their torment ascendeth up forever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.’
“Ujumbe wa Malaika wa Tatu wenyewe, kama unavyotangazwa katika maneno ya Malaika wa Tatu, ni kama ifuatavyo: ‘Na malaika wa tatu akawafuata, akisema kwa sauti kuu, Mtu awaye yote akimsujudia yule mnyama na sanamu yake, na kuipokea chapa yake katika kipaji cha uso wake, au katika mkono wake, yeye naye atakunywa divai ya ghadhabu ya Mungu, iliyomiminwa pasipo kuchanganywa katika kikombe cha hasira yake; naye atateswa kwa moto na kiberiti mbele ya malaika watakatifu, na mbele ya Mwana-Kondoo; na moshi wa mateso yao hupanda juu milele na milele; wala hawana raha mchana wala usiku, hao wamwabuduo yule mnyama na sanamu yake, na kila aipokeaye chapa ya jina lake. Hapa ndipo penye subira ya watakatifu: hapa ndipo walipo washikao amri za Mungu, na imani ya Yesu.’”
“This is the Third Angel’s Message as it stands, separated from the other two. But, in fact, it can not be regarded as separate; and cannot be made to stand apart as if it alone were a single, separate message to the world; for the very first words concerning it are: ‘The Third Angel followed THEM.’ Thus, by the very first words of the message itself we are referred not only to the one, but to the two, which preceded it. And the Greek word translated ‘followed’ signifies not following apart, nor only following, but ‘following with,’ as soldiers follow their captain, or servants their master; therefore, ‘to follow one in a thing; to let one’s self be led.’ When spoken of things, it signifies to follow as a result; to follow ‘as a consequence of something which had gone before.’ Thus, as to persons, the Third Angel follows with the two which have preceded; and his message, as a thing, follows as a result, or consequence, of the which have gone before.
“Uwu ndi Uthenga wa Marayika wa Chitatu monga ulili, wolekanitsidwa ndi awiri enawo. Koma, kunena zoona, sungaganizidwe ngati wosiyana; ndipo sungayikidwe kuti uyime paokha ngati kuti iwowo wokha ndi uthenga umodzi, wosiyana, wopita ku dziko lapansi; pakuti mawu oyamba kwambiri onena za uwo ndi awa: ‘Marayika wa Chitatu anawatsatira IWO.’ Chotero, mwa mawu oyamba omwewo a uthengawo, tikulozeredwa osati kwa mmodzi yekha, koma kwa awiriwo, amene anamtsogolera. Ndipo mawu a Chigiriki omasuliridwa kuti ‘anatsatira’ samatanthauza kutsatira motalikirana, kapena kungotsatira kokha, koma ‘kutsatira limodzi ndi,’ monga asilikali amatsatira mkulu wawo, kapena antchito mbuye wawo; chotero, ‘kutsatira munthu m’chinachake; kulola munthu kutsogoleredwa.’ Akamanenedwa za zinthu, amatanthauza kutsatira monga zotsatira zake; kutsatira ‘monga chotsatira cha kanthu kena komwe kanapita patsogolo.’ Chotero, ponena za anthu, Marayika wa Chitatu amatsatira limodzi ndi awiri amene anamtsogolera; ndipo uthenga wake, monga chinthu, umatsatira monga chotulukapo, kapena zotsatira, za zimene zapita patsogolo.”
“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.
“किन्तु दोस्रोको विषयमा पनि यसरी लेखिएको छ: ‘अनि अर्को स्वर्गदूत पछिपछि आयो।’ जसरी तेस्रो स्वर्गदूत दोस्रोको पछि आउँछ, त्यसरी नै दोस्रो स्वर्गदूत पहिलोको पछि आउँछ। अनि पहिलोको विषयमा यसरी लेखिएको छ: ‘अनि मैले अर्को स्वर्गदूतलाई उडिरहेको देखें,’ आदि। तीनको यस शृङ्खलामा यो पहिलो हो। यसको पछि अर्को आउँछ; अनि तेस्रो स्वर्गदूत तिनीहरूका पछि आउँछ। तिनीहरूको उदयको क्रममा उत्तराधिकार छ; तर जब यी तीनै जना क्रमशः उदय भइसकेका हुन्छन्, तब तिनीहरू एकै रूपमा सँगसँगै अघि बढ्छन्। पहिलोले आफ्नो सन्देश उच्चारित गर्छ; दोस्रोले त्यसको पछि लागेर पहिलोसँग संयुक्त हुन्छ; तेस्रोले तिनीहरूका पछि लागेर तिनीहरूसँग संयुक्त हुन्छ; यसरी, जब यी तीनै जना संयुक्त हुन्छन्, र आफ्नो संयुक्त शक्तिमा सँगसँगै अघि बढ्छन्, तब तिनीहरूले एक सामर्थी, त्रिविध, उच्च-स्वरको सन्देशको रूप धारण गर्छन्। तेस्रो स्वर्गदूतको सन्देशलाई पूर्ण बनाउन यी सबै आवश्यक छन्; अनि यी सबैको घोषणाविना तेस्रो स्वर्गदूतको सन्देश साँचो अर्थमा दिन सकिँदैन।”
“What, then, is the threefold message in its respective parts?—Here is the First: ‘And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, saying with a loud voice, Fear God, and give glory to Him; for the hour of His judgment is come: and worship Him that made heaven, and earth, and the sea, and the fountains of waters.’
“Saka, zvino, shoko remashoko matatu iri muzvikamu zvaro zvakasiyana chii?—Hechino Chokutanga: ‘Ndikaona mumwe mutumwa achibhururuka pakati pedenga, ane vhangeri risingaperi rokuti aparidze kuna vagere panyika, nokurudzi rwose, norudzi rwose, norurimi, navanhu; achiti nenzwi guru, Ityai Mwari, mumukudze; nokuti nguva yokutongwa kwake yasvika; uye namatai Iye wakaita denga nenyika, negungwa, nezvitubu zvemvura.’”
“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.’
“Uyu ni Ujumbe wa Pili: ‘Kisha malaika mwingine akafuata, akisema, Babeli umeanguka, umeanguka, mji ule mkuu, kwa sababu umewanywesha mataifa yote divai ya ghadhabu ya uasherati wake.’”
“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.’
“Uye hechi Chitatu: ‘Zvino mutumwa wechitatu akavatevera, achiti nenzwi guru, Kana munhu upi noupi achinamata chikara nomufananidzo wacho, uye achigamuchira mucherechedzo waro pahuma yake kana paruoko rwake, iyeyu achanwa waini yokutsamwa kwaMwari, yakadururwa isina kusanganiswa mumukombe wokushatirwa kwake; uye achatambudzwa nomoto nesarufa pamberi pevatumwa vatsvene, uye pamberi peGwayana; uye utsi hwokutambudzwa kwavo hunokwira nokusingaperi-peri; uye havana zororo masikati kana usiku, ivo vanonamata Chikara noMufananidzo wacho, nomunhu upi noupi anogamuchira mucherechedzo wezita raro. Heino kutsungirira kwavatsvene: ndivo vanochengeta mirayiro yaMwari, nokutenda kwaJesu.’”
“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.
“Kutarisa mashoko emumwe nomumwe wemashoko aya kunoratidza pfungwa iri mushoko rechiGiriki rinoti ‘wakatevera,’ rinoreva ‘kutevera somugumisiro.’ Wokutanga unotakura evhangeri isingaperi, kuti iparidzwe kuzvisikwa zvose, uchidana vose kuti vatye Mwari uye vamukudze, uye kuti vamunamate; nokuti awa yokutonga kwake yasvika. Kurambwa kweshoko iri kunobudisa mamiriro ezvinhu ayo, somugumisiro wokurambwa kwakadaro, anotsanangurwa mumashoko eMutumwa weChipiri, anotevera. Uye nokuda kwokurambwa kweShoko Rokutanga; uye nokuda kwemigumisiro yokurambwa ikoko, sezvazvinoziviswa muRechipiri; mamiriro ezvinhu anobudiswa, somumwewo mugumisiro, unoda kuti Mutumwa weChitatu avatevere, achizivisa nenzwi guru yambiro yake inotyisa pamusoro pezvakaipa zvinotyisa zvakabudiswa somugumisiro wakapetwa kaviri wokurambwa kweShoko Rokutanga.”
“And that the voice and work of the Third Angel blend with that of the First, is plain from his closing words: ‘Here are they that keep the commandments of God, and the faith of Jesus;’ because this is ever the object of the preaching of the everlasting gospel. It is the substance of fearing God and giving glory to him, and of worshiping ‘him that made heaven, and earth, and the sea, and the fountains of waters.’ The keeping of the commandments of God and the faith of Jesus is the only thing that will enable any soul to stand in the hour of his judgment, which the first angel declares ‘is come.’
“Na leswaku rito ni ntirho wa Ntsumi ya Vunharhu swi hlangana ni swa yo sungula, swi le rivaleni hi marito ya yona yo hetelela lama nge: ‘Lava hi vona lava hlayisaka milawu ya Xikwembu, ni ripfumelo ra Yesu;’ hikuva leswi hi swona nkarhi hinkwawo xikongomelo xa ku chumayeriwa ka Evhangeli leyi nga heriki. Hi swona leswi vumbaka xihloko xa ku chava Xikwembu ni ku xi dzunisa, ni xa ku gandzela ‘loyi a endlaka tilo ni misava, ni lwandle, ni swihlovo swa mati.’ Ku hlayisa milawu ya Xikwembu ni ripfumelo ra Yesu hi swona ntsena leswi nga ta pfuna moya wihi na wihi leswaku wu yima hi ku tiya enkarhini wa vuavanyisi bya yena, lebyi ntsumi yo sungula yi byelaka leswaku ‘byi fikile.’”
“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.
“ហើយភ្លាមៗបន្ទាប់ពីពាក្យបញ្ចប់របស់ទេវតាទីបី មានសេចក្តីថា «ខ្ញុំបានឮសំឡេងមួយពីស្ថានសួគ៌ និយាយមកខ្ញុំថា ចូរសរសេរ៖ មានពរហើយ អស់អ្នកស្លាប់ដែលស្លាប់ក្នុងព្រះអម្ចាស់ ចាប់តាំងពីពេលនេះតទៅ»”—គឺចាប់ពីពេលនេះតទៅ។ វិវរណៈ 14:13។ ហើយភ្លាមៗបន្ទាប់ពីនេះ មានពាក្យថា «ខ្ញុំក៏មើលទៅ ហើយមើល៍! មានពពកសមួយ ហើយលើពពកនោះ មានម្នាក់អង្គុយ ដែលមានសណ្ឋានដូចជាព្រះរាជបុត្រានៃមនុស្ស មានមកុដមាសនៅលើព្រះសិរ្សរបស់ទ្រង់ ហើយនៅក្នុងព្រះហស្តរបស់ទ្រង់មានកណ្ដៀវមុតមួយ។ រួចមានទេវតាម្នាក់ទៀតចេញពីព្រះវិហារ ស្រែកដោយសំឡេងខ្លាំងទៅកាន់ព្រះអង្គដែលអង្គុយលើពពកថា ចូរយកកណ្ដៀវរបស់ទ្រង់ច្រូតចុះ ដ្បិតដល់ពេលដែលទ្រង់ត្រូវច្រូតហើយ ព្រោះផលស្រូវរបស់ផែនដីទុំហើយ។ ព្រះអង្គដែលអង្គុយលើពពក ក៏យកកណ្ដៀវរបស់ទ្រង់ច្រូតលើផែនដី ហើយផែនដីក៏ត្រូវបានច្រូត»។ វិវរណៈ 14:14–16។ ហើយ «ការច្រូតនោះ គឺជាទីបញ្ចប់នៃលោកិយ»។ ម៉ាថាយ 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.
“Zvakare: Mutumwa weChitatu anonyanya kunyevera vanhu vose pamusoro pokunamata chikara nomufananidzo wacho, kungava zviri zvipi; uye, kubva muna Zvakazarurwa 19:11–21, tinoona kuti chikara nomufananidzo wacho zviri ‘zvipenyu’ apo Ishe vanouya mumakore okudenga, uye kuti ‘zvose zviri zviviri’ zvinoparadzwa nokubwinya kwokuuya kwake.
“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.
“Mambo haya yanaonyesha kwamba Ujumbe wa Malaika wa Tatu ni ujumbe wenye nguvu, wa sehemu tatu, wenye sauti kuu, uendao kwa kila taifa na jamaa na lugha na watu, muda mfupi kabla ya kuja kwa mara ya pili kwa Bwana; nao huivisha mavuno ya dunia, na huwaandaa watu waliotayarishwa kwa ajili ya Bwana, kama vile ujumbe wa Yohana Mbatizaji ulivyoitengeneza njia kwa ajili ya kuja kwa kwanza kwa Bwana. Kwa hiyo, huo ndio ujumbe wa mwisho, wa kufunga, wa Mungu kwa ulimwengu.”
“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.
“දැන්, තුන්වන දේවදූතයාගේ පණිවුඩය ස්වභාවයෙන්ම කුමක්ද යන්න පිළිබඳ මෙසේ අවබෝධයක් ලැබී ඇති බැවින්, එම පණිවුඩය අද දින තිබෙන මහත් ජාතීන් සමඟ ඇති සම්බන්ධතාවය, තුන්වන දේවදූතයාගේ පණිවුඩයේ කාලය සලකා බැලීමෙන් වඩා හොඳින් තේරුම්ගත හැක.” A. T. Jones, The Great Nations of Today, 114.