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.

Nyi White nyanggem sababaraha kali yén petikan dina Yesaya anu dibaca ku Isa di sinagoga Nasaret téh lain waé ngumumkeun padamelan-Na, tapi ogé ngalambangkeun padamelan urang. Kacumponan sampurna tina padamelan anu diurapan éta dilaksanakeun ku maranéhna anu ngawangun panji ti saratus opat puluh opat rebu.

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.

Roh Gusti ALLAH aya ka Kami; margi PANGERAN parantos ngémbarkeun Kami ku pangurapan pikeun ngawawarkeun warta anu hadé ka jalma-jalma anu lemah lembut; Anjeunna parantos ngutus Kami pikeun ngabeungkeut anu pegat haténa, pikeun memaklumkeun kamerdikaan ka anu katangkep, jeung muka panjara ka jalma-jalma anu kabendung; pikeun memaklumkeun taun katarimaan ti PANGERAN, jeung poé pamales kanyeri ti Allah urang; pikeun ngalipur sakumna anu keur sungkawa; pikeun nangtukeun ka maranéhna anu sungkawa di Sion, méré ka maranéhna kaéndahan gaganti lebu, minyak kabungahan gaganti sungkawa, pakean pujian gaganti roh kabeurat; supaya maranéhna disebut tangkal-tangkal kabeneran, tanduran ti PANGERAN, supaya Anjeunna dimulyakeun. Jeung maranéhna bakal ngawangun deui ruruntuhan baheula, maranéhna bakal ngadegkeun deui karuksakan-karuksakan nu baheula, jeung maranéhna bakal ngabebenah kota-kota nu ruruntuh, karuksakan ti loba turunan. Jeung urang asing bakal ngadeg sarta ngurus domba-domba aranjeun, jeung anak-anak bangsa deungeun bakal jadi tukang bajak jeung tukang miara kebon anggur aranjeun. Tapi aranjeun bakal dingaranan Imam-imam PANGERAN: jalma-jalma bakal nyebut aranjeun Palayan-palayan Allah urang: aranjeun bakal ngadahar kakayaan bangsa-bangsa séjén, jeung dina kamulyaan maranéhna aranjeun bakal ngagungkeun diri. Sabab gaganti kaéra aranjeun bakal meunang dua kali lipet; jeung gaganti kabingungan maranéhna bakal bungah dina bagian maranéhna: ku kituna di tanahna maranéhna bakal miboga dua kali lipet: kabungahan langgeng bakal jadi milik maranéhna. 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.”

Dina artikel saméméhna urang mimiti ngaidentipikasi “jam, bulan, poe, jeung taun” anu ngawangun nubuat waktu salila tilu ratus salapan puluh hiji taun jeung lima belas poe. Waktu geus euweuh deui, ku kituna éta opat ungkara waktu kudu dilarapkeun sacara simbolis dina poe-poe panungtungan, nalika ciri-ciri kenabian tina bala kahiji jeung kadua diulang deui dina bala katilu. “Taun” téh nya éta “taun anu dipikaresep ku PANGERAN,” jeung éta ogé “poe pamalesan Allah urang.”

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

“Poé,” nyaéta “poé cilaka,” poé pambalasan jeung kacidrahan, sakumaha anu geus ditepikeun ku Musa.

To me belongeth vengeance, and recompense; their foot shall slide in due time: for the day of their calamity is at hand, and the things that shall come upon them make haste. Deuteronomy 32:35.

Ka Kami kagungan pamales, jeung pangbalikan; suku maranéhna bakal lesot dina waktuna: sabab poé cilaka maranéhna geus deukeut, jeung hal-hal anu bakal tumiba ka maranéhna téh gancang datangna. Deuteronomy 32:35.

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

Dina Yesaya disebut “taun katarima” jeung “poé pamales kanyeri,” sarta poé pamales kanyeri téh nyaéta “poé musibat” nurutkeun Musa, tempat suku Laodikea ngageser nalika maranéhna narima ganjaran jeung pamales. Jam lumangsungna lini gedé, poé musibat, taun katarima, jeung bulan kahiji, sakabéhna sajajar jeung hukum Minggu. Kecap “bulan” dina Yoel téh mangrupa kecap tambahan, tapi kecap tambahan éta leres. Para panarjamah nambahan kecap “bulan” saluyu jeung bebeneran yén hujan panungtungan turun dina bulan kahiji.

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.

Mangka girang, eh aranjeun anak-anak Sion, sarta suka bungah dina PANGERAN Allah maraneh; sabab Anjeunna geus maparin ka maraneh hujan anu ti heula kalayan ukuran anu pantes, sarta Anjeunna baris nurunkeun ka maraneh hujan, nya éta hujan anu ti heula jeung hujan anu pangtukang, dina bulan kahiji. Yoel 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.

Kecap “month” téh mangrupa hasil panapsiran, lain bagian tina téks asli anu diilhami. Dina basa Ibrani mah ngan saukur disebutkeun yén hujan-hujan bakal datang “dina nu kahiji” atawa “saperti dina nu kahiji”—hartina Allah bakal mulangkeun hujan-hujan dina usumna anu pantes, sarua jeung dina mangsa baheula. Sister White sababaraha kali ngahubungkeun gerakan Millerite taun 1840 nepi ka 1844 jeung Pentakosta pikeun nerangkeun hujan panungtung dina poé-poé panungtung. Hujan panungtung datang “saperti dina nu kahiji,” nyaéta Pentakosta, anu ku Sister White sababaraha kali dihijikeun jeung hukum Minggu.

“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.

“Malaikat anu ngahiji dina ngamajukeun piwuruk malaikat katilu téh bakal nyaangan sakuliah bumi ku kamulyaan-Na. Di dieu diparéntahkeun heula hiji pagawean anu jangkana saalam dunya jeung kakuatan anu can ilahar. Gerakan Advent taun 1840–44 téh mangrupa panyingkab anu mulya tina kakawasaan Allah; piwuruk malaikat kahiji dibawa ka unggal pos misionaris di sakuliah dunya, sarta di sawatara nagara aya minat kaagamaan anu panggedéna anu kungsi katingali di mana waé ti saprak Reformasi abad ka-genep belas; tapi ieu kabéh bakal kaliwatan ku gerakan anu kawasa dina panungtungan pangéling-ngéling malaikat katilu.”

“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.

“Pagawéan éta bakal sarupa jeung anu kajadian dina Poé Pentekosta. Sakumaha ‘hujan mimiti’ dipaparinkeun, dina curahan Roh Suci dina bubukana Injil, pikeun nyababkeun siki anu mulya éta tumuwuh nyungsprung, kitu deui ‘hujan panungtung’ bakal dipaparinkeun dina panutupna pikeun ngamekarkeun panén nepi ka asak. ‘Mangka urang bakal nyaho, lamun urang teraskeun pikeun nyaho PANGERAN: medal-Na geus disadiakeun saperti isuk-isuk; sarta Anjeunna bakal sumping ka urang saperti hujan, saperti hujan panungtung jeung hujan mimiti ka bumi.’ Hosea 6:3. ‘Mangka giranglah, eh barudak Sion, sarta suka bungah dina PANGERAN Allah maranéh: sabab Anjeunna geus maparin ka maranéh hujan mimiti kalawan ukuran anu pantes, sarta Anjeunna bakal nurunkeun pikeun maranéh hujan, nyaéta hujan mimiti, jeung hujan panungtung.’ Joel 2:23. ‘Dina poé-poé panungtung, saur Allah, Kami bakal nyurahan Roh Kami ka sakumna manusa.’ ‘Jeung bakal kajadian, yén saha waé anu nyalukan ngaran PANGERAN bakal disalametkeun.’ Kisah Para Rasul 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.

“Karya agung Injil moal ditutup ku panyataan kakawasaan Allah anu leuwih saeutik tibatan anu nandaan bubukana. Nubuat-nubuat anu kacumponan dina kucuran hujan awal dina bubukana Injil, baris deui kacumponan dina hujan ahir dina panutupna. Ieu téh ‘mangsa-mangsa panyegeran’ anu ku rasul Petrus dipiharep ka hareup nalika anjeunna ngandika: ‘Ku sabab eta, tobatlah jeung bertobatlah, supaya dosa-dosa maraneh dihapuskeun, nalika mangsa-mangsa panyegeran datang ti payuneun Gusti; sarta Anjeunna bakal ngutus Yesus.’ Rasul-rasul 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.

Pentakosta teh mangrupa “muka” atawa “mimiti” padamelan Injil, ari hujan panungtungan dina “panutupna” teh mangrupa “pamungkasna.” Nu kahiji ngagambarkeun nu panungtung. Bulan kahiji nandakeun curahan Roh Suci dina mangsa hukum Minggu.

“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. …

“Teu saurang ogé ti antara urang nu bakal kantos narima meterai Allah salila tabiat urang masih kénéh miboga hiji kokotor atawa noda dina dirina. Kitu téh dipasrahkeun ka urang pikeun ngalereskeun kakurangan dina tabiat urang, pikeun nyucikeun bait jiwa tina sagala rereged. Mangka hujan ahir bakal turun ka urang sakumaha hujan awal turun ka para murid dina Poé Pentakosta. …

“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.

“Naon anu keur maraneh lakukeun, dulur-dulur, dina pagawean agung persiapan ieu? Maraneh anu ngahijikeun diri jeung dunya keur narima cetakan dunya sarta nyiapkeun diri pikeun tanda sato galak. Maraneh anu henteu percaya ka diri sorangan, anu ngarendahkeun diri di payuneun Allah sarta nyucikeun jiwana ku taat kana bebeneran, maraneh ieu keur narima cetakan sawarga sarta nyiapkeun diri pikeun meterai Allah dina tarang maraneh. Nalika putusan éta diumumkeun sarta capna dipasihkeun, tabiat maraneh bakal tetep murni jeung taya cacad salalanggengna.” Testimonies, jilid 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.

“Bulan” anu kahiji téh nyaéta hukum Minggu, “jam” tina lini gedé téh nyaéta hukum Minggu, “poé” tina musibat, ganjaran, jeung pamales téh nyaéta hukum Minggu, sarta “taun” anu katarima téh nyaéta hukum Minggu. Saratus lima puluh taun tina nubuat musibah kahiji réngsé dina hukum Minggu, tempat tilu ratus salapan puluh hiji taun jeung lima belas poé dimimitian.

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.

Nyarios ka malaikat kagenep anu nyekel tarompet, “Leupaskeun opat malaikat anu kaiket di walungan gedé Éfrat.” Geus kitu opat malaikat téh dileupaskeun, anu geus disiapkeun pikeun sajam, sapoé, sabulan, jeung sataun, supaya maehan sapertilu umat manusa. Wahyu 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.

“Opat malaikat” anu “dibeungkeut di walungan gede Éfrat” téh “dileupaskeun” dina jam hukum Minggu. Maranéhna geus sacara nubuat “disiapkeun” pikeun jam, poé, bulan, jeung taun tina balai kadua pikeun maéhan sapertilu manusa. Amérika Sarikat dipaéhan salaku karajaan kagenep tina nubuat Alkitab dina hukum Minggu, jeung Amérika Sarikat mangrupa sapertilu tina pasatuan tilu rangkep anu diadegkeun dina hukum Minggu. Balai kadua diulang deui dina balai katilu, sakumaha malaikat kadua diulang deui dina malaikat katilu.

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.

Opat angin éta dileupaskeun dina 9/11, nandaan mimiti diségélna saratus opat puluh opat rébu, sarta saenggeus éta geuwat ditahan deui. Nalika jalma-jalma anu digambarkeun dina Yesaya genep puluh hiji anu keur berkabung dihibur, maranéhna dihibur ku pancurahan lengkep ti Sang Panghibur dina hukum Minggu, anu ogé mangrupa “jam” tina lini gedé. Jalma-jalma anu berkabung dina taun anu katarima téh nyaéta jalma-jalma anu sarua pisan anu keur berkabung dina Yehezkiel salapan anu narima meterai Allah. Yesus ngamimitian palayanan-Na ku ngutip Yesaya genep puluh hiji, sarta Sister White nyaluyukeun pangucapan-Na jeung pagawean urang.

“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.

"Al Masih ngumumkeun misi-Na ka dunya nalika, di sinagoga di Nasaret, Anjeunna maca tina nubuat Yesaya: ‘Roh Pangeran aya ka Kami, sabab Anjeunna geus ngurapan Kami pikeun ngawartakeun Injil ka nu miskin; Anjeunna geus ngutus Kami pikeun nyageurkeun nu pegat haté, pikeun ngawartakeun kabébasan ka nu katangkep, jeung mulangna paningal ka nu lolong, pikeun ngabébaskeun nu katindes, pikeun ngawartakeun taun kurnia Pangeran.’ Betapa agungna padamelan anu aya di payuneun-Na!—Pikeun ngawartakeun taun kurnia Pangeran. Mangsa ieu ngalangkungan jaman demi jaman, manjang ti abad ka abad, salami mangsa kasempetan masih aya. Allah ngantosan ngadangu pamundut jeung panto diketok; niténan ningali umat manusa ngadeukeutan ka Anjeunna, anu ngan Anjeunna nyalira anu sanggup nulungan urang. Anjeunna kacida hoyongna ngahampura dosa-dosa maranéhna, narima maranéhna jadi milik-Na sorangan. Anjeunna bakal narima unggal jiwa anu tumerap hate sarta datang ka Anjeunna; sabab pikeun ngalakukeun ieu padamelan Allah ngurapan Putra tunggal-Na."

“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.

“Tapi naha Kristus teu ngaréngsékeun éta pernyataan anu kacatet dina Yesaya? Naha Anjeunna ngantepkeun éta ungkara, ‘jeung poé pangbalesan Allah urang’? Bagian panungtung tina kalimah ieu sarua ogé bebeneranana jeung bagian anu kahiji; sarta Kristus henteu mungkir kana bebeneran ku cicingeun-Na, ku nahan sabagian tina kecap-kecap-Na sorangan anu dipasrahkeun ka nabi pilihan-Na. Tapi ieu ungkara panungtung téh nya éta anu ku para nu ngadéngékeun-Na dipikaresep pikeun dipikiran, sarta anu maranéhna condong laksanakeun, nya éta ngajatuhan hukuman ka sakumna jalma anu henteu saiman jeung maranéhna. Gantina masihan ka rahayat kecap-kecap bebeneran, kabeneran, jeung panghampura, maranéhna geus ngajar ka maranéhna yén Allah ngabenci sakumna dunya kapir. Sipat kabapaan Allah geus disalahgambarkeun, sarta dikubur handapeun tradisi manusa. 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.’

“Misi umat Allah dina jaman ieu digariskeun dina kecap-kecap ilham anu ngajelaskeun padamelan Al Masih: ‘Roh PANGERAN Allah aya ka Kami, ku sabab PANGERAN geus ngurapi Kami pikeun ngawawarkeun beja hade ka anu lemah lembut; Mantenna geus ngutus Kami pikeun nyageurkeun anu pegat hate, pikeun ngumumkeun kamerdikaan ka para tawanan, jeung muka panjara ka maranéhanana anu kabeungkeut; pikeun ngumumkeun taun katampi ku PANGERAN, jeung poé pamalesan ti Allah urang; pikeun ngalilipur sakumna anu ngarandeg, pikeun netepkeun ka maranéhanana anu ngarandeg di Sion, pikeun maparin ka maranéhanana kaéndahan gaganti lebu, minyak kabungahan gaganti kasedihan, pakean pujian gaganti sumanget kalemesan; supaya maranéhanana disebut tatangkalan kabeneran, pepelakan PANGERAN, supaya Mantenna dimulyakeun.’”

“‘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.

“‘Jeung maranéhna baris ngawangun deui ruruntuhan-ruruntuhan baheula, maranéhna baris ngadegkeun deui karuksakan-karuksakan baheula, sarta maranéhna baris ngomean kota-kota anu ruruntuh, nya éta karuksakan-karuksakan tina loba turunan.’” Lake Union Herald, 11 Nopémber 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.

Saméméh urang neruskeun leuwih jero kana pangulangan cilaka kadua dina cilaka katilu, urang kedah ngingetkeun deui ka diri urang yén éta pesen kudu kaharti ku cara mawa “line upon line.” Ieu nandakeun yén unggal “jam,” “poé,” “bulan” jeung “taun” dina Firman anu diilhamkeun anu saluyu jeung kontéks hukum Minggu ogé kudu diterapkeun kana persiapan Islam nu nyerang kana hukum Minggu.

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.

Salaku conto: kecap “jam” ngan kapanggih dina hiji kitab dina Perjanjian Heubeul, sarta kitab éta nyaéta kitab Daniel. Dina Daniel, “jam” disebatkeun lima kali.

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.

Jeung sing saha anu teu sujud sarta nyembah, dina jam éta kénéh manehna bakal dialungkeun ka tengah tungku seuneu anu hurung ngagedur. … Ayeuna lamun maranéh geus siap, yén iraha maranéh ngadéngé sora tarompet, suling, kacapi, sackbut, psaltery, jeung dulcimer, sarta sagala rupa musik, maranéh sujud sarta nyembah kana arca anu ku kami dijieun, saé; tapi lamun maranéh henteu nyembah, dina jam éta kénéh maranéh bakal dialungkeun ka tengah tungku seuneu anu hurung ngagedur; jeung saha eta Allah anu bakal nyalametkeun maranéh tina panangan kami? Daniel 3:6, 15.

Sister White repeatedly applies Daniel three, and therefore “the same hour” to the Sunday law. In Daniel chapter four, Daniel is perplexed for “one hour” as he struggles to explain the coming judgment upon Nebuchadnezzar.

Sadérék White sababaraha kali nerapkeun Daniel tilu, ku kituna ogé “jam anu sarua,” kana hukum Minggu. Dina Daniel pasal opat, Daniel bingung salila “sajam” nalika anjeunna bajoang pikeun ngajelaskeun panghukuman anu bakal datang ka Nebukadnesar.

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.

Tuluy Daniel, anu ngaranna Béltesazar, kagét kacida salila sajam, sarta pikiranana ngaganggu manéhna. Raja ngandika, saurna, “Béltesazar, ulah ngantep éta impian atawa hartina ngaganggu ka hidep.” Béltesazar ngawaler, saurna, “Gusti abdi, mugia éta impian tumiba ka jalma-jalma anu ngabencian ka gusti, sarta hartina ka musuh-musuh gusti.” Daniel 4:19.

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

Daniel ngajenghok salila “sajam” bari anjeunna narékahan ngartos kumaha cara ngawartosan ka Nebukadnesar ngeunaan hukuman anu baris tumiba ka anjeunna. Daniel ngawakilan utusan malaikat kahiji anu ngumumkeun yén “jam” panghukuman geus sumping. Ramalanana ditepikeun ka Nebukadnesar, sarta sataun ti harita panghukuman ka Babul ditimpakeun ka Nebukadnesar.

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.

Dina jam anu sarua, hal éta kacumponan ka Nebukadnesar; sarta anjeunna diusir ti antara manusa, jeung ngadahar jukut kawas sapi, sarta awakna kahujanan ku embun ti langit, nepi ka buukna tumuwuh kawas bulu garuda, jeung kukuna kawas cakar manuk. 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.

Daniél keur ngaramalkeun hukum Minggu anu bakal geura sumping, sarta nalika éta datang, éta téh “jam” pangadilan kana Babul. Duanana “jam” éta nandakeun hukum Minggu, anu mangrupa jam tina lini gedé. Nebukadnésar nyaéta alfa jeung Belsyazar nyaéta oméga tina carita Babul, sarta Belsyazar dipaéhan dina peuting éta kénéh nalika tulisan leungeun mucunghul dina témbok.

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.

Dina éta kénéh, kaluar ramo-ramo leungeun hiji manusa, tuluy nulis sabalikna kandélér dina plester témbok karaton raja; sarta raja ningali bagéan leungeun anu keur nulis éta. Daniel 5:5.

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

“Jam anu sarua” nalika éta tulisan mucunghul dina témbok nandakeun iraha hukum Minggu anu tinulis ngancurkeun “témbok” pamisah antara garéja jeung nagara dina hukum Minggu, tuluy Babul réngsé, sakumaha ogé Amérika Sarikat réngsé minangka karajaan kagenep dina nubuat Alkitab. Salaku karajaan kagenep, Amérika Sarikat nyaéta kakawasaan anu maréntah salila tujuh puluh taun simbolis dina Yesaya dua puluh tilu nalika awéwé lacur Tirus dipopohokeun. Karajaan atawa raja anu dirujuk ku Yesaya téh nyaéta mangsa tujuh puluh taun, jeung karajaan anu maréntah salila tujuh puluh taun dina nubuat Alkitab téh nyaéta Babul. Runtagna Babulna Belsyasar mangrupakeun tipe tina runtagna Amérika Sarikat, dina hukum Minggu, tempat tulisan leungeun dina témbok sajajar jeung nyarita saperti naga dina Wahyu tilu welas.

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.

Dina Wahyu dalapan welas, hukuman ka Babul dimimitian dina hukum Minggu dina ayat opat, waktu sora nu kadua nétélakeun yén hukumanana datang dina sajam, jeung ogé dina sapoé.

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.

Sarta kuring ngadéngé sora séjén ti sawarga, pokna, Kaluarlah ti dinya, eh umat Kami, supaya maranéh ulah milu kana dosa-dosana, jeung supaya maranéh ulah katarima ku bala-balana. Sabab dosa-dosana geus nepi ka langit, jeung Allah geus émut kana kajahatan-kajahatanana. Balas ka manehna sakumaha manehna geus ngabales ka maranéh, malah gandakeun ka manehna dua kali lipet nurutkeun kana pagaweanana; dina cangkir anu geus dieusian ku manehna, eusian pikeun manehna dua kali lipet. Sakumaha gedéna manehna geus ngamulyakeun dirina sorangan, jeung hirup dina kanikmatan, sakitu gedéna siksaan jeung kasedihan kudu dipasihkeun ka manehna; sabab manehna ngucap dina haténa, Kami linggih minangka ratu, lain randa, jeung moal ningali kasedihan. Ku sabab eta, dina sapoé bala-balana bakal datang ka manehna, nya éta pati, panglamis, jeung kalaparan; sarta manehna bakal dihakan ku seuneu nepi ka tumpur pisan; sabab Gusti Allah anu ngahukum manehna téh kawasa. Jeung raja-raja di bumi, anu geus ngalakukeun cabul jeung hirup dina kanikmatan babarengan jeung manehna, bakal ngarérét jeung ngadu'a pikeun manehna, lamun maranéhna ningali haseup tina durukanana, maranéhna nangtung ti kajauhan lantaran sieun ku siksaanana, bari pok, Cilaka, cilaka, eh kota gede Babul, eh kota anu perkasa! sabab dina sajam waé panghukuman anjeun geus datang. Wahyu 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.

Jelas yén pangadilan anu maju saeutik-saeutik kana Babul dimimitian dina hukum Minggu dina ayat kaopat nalika domba Allah nu séjén dipiwarang kaluar ti Babul. Yohanes nandaan waktu pangadilanana boh minangka hiji “poé” boh “jam,” ku kituna negeskeun yén lambang-lambang waktu éta kudu kaharti sacara simbolis.

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

Paska kudu dipiara dina bulan kahiji, jeung Paska saluyu jeung salib, anu satuluyna saluyu jeung hukum Minggu.

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.

Jeung PANGERAN nimbalan ka Musa jeung Harun di tanah Mesir, saur-Na, “Bulan ieu bakal jadi pikeun maraneh awal tina sakabéh bulan; ieu kudu jadi bulan kahiji dina sataun pikeun maraneh. Caritakeun ka sakumna jamaah Israil, kieu: Dina poé kasapuluh bulan ieu, unggal lalaki kudu nyokot hiji anak domba nurutkeun kulawarga karuhunna, hiji anak domba pikeun hiji rumah tangga. Lamun éta rumah tangga teuing saeutik pikeun hiji anak domba, nya anjeunna jeung tatanggana anu pangdeukeutna ka imahna kudu nyokot éta nurutkeun jumlah jiwa; unggal jalma nurutkeun lobana daharna kudu nangtukeun itungan pikeun anak domba éta. Anak domba maraneh kudu teu aya cacadna, jalu umur sataun; maraneh kudu nyokotna ti antara domba atawa embe. Jeung maraneh kudu miara éta nepi ka poé kaopat belas bulan anu sarua; tuluy sakumna pasamuan jamaah Israil kudu meuncit éta dina waktu sore.” Budalan 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.

Paska nya éta awal usum Pentakosta, ku kituna éta ngalambangkeun Pentakosta, anu satuluyna sajajar jeung hukum Minggu. Kemah Suci ditegakkeun dina poe kahiji bulan kahiji, ku kituna ngalambangkeun diangkatna garéja anu jaya minangka hiji panji dina waktu hukum Minggu. “Jam,” “poe,” “bulan” jeung “taun” tina cilaka anu kadua téh nangtukeun hukum Minggu, sarta garis demi garis, masing-masing ungkara waktu éta sajajar jeung hukum Minggu nalika kontéksna satuju. Dina waktu hukum Minggu, dimimitian mangsa kadua panganiayaan kapapaan, anu kahijina nyaéta 1.260 taun anu nimbulkeun para martir dina mangsa éta ngajerit ka Gusti dina segel kalima kalayan patalékan “dugi ka iraha,” nepi ka kakawasaan kapapaan bakal dihakiman. Dina pertumpahan getih kapapaan anu kadua, Yesus parantos ngawartosan umat-Na yén maranéhna teu kudu hariwang ngeunaan naon anu bakal diucapkeun ku maranéhna nalika dianiaya.

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.

Tapi lamun maranéhna ngagiring aranjeun sarta nyerahkeun aranjeun, ulah hariwang ti heula ngeunaan naon anu kudu diucapkeun ku aranjeun, jeung ulah nyusun heula dina pikiran: tapi naon baé anu dipaparinkeun ka aranjeun dina waktu éta, éta anu kudu diucapkeun ku aranjeun: sabab lain aranjeun anu nyarita, tapi Roh Suci. Markus 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.

Dina mamala kahiji, manusa disiksa salila saratus lima puluh taun. Taun-taun éta dimimitian dina 27 Juli 1299 sarta réngsé dina 27 Juli 1449, nalika opat malaikat ngaleupaskeun opat angin anu geus dipersiapkeun pikeun jam, poé, bulan, jeung taun, pikeun maéhan sapertiluna tina manusa. Mangsa panyiksaan éta ngagambarkeun mangsa ngadegkeun gambar sato galak di Amérika Serikat. Mangsa éta nyaéta lima belas poé anu dilambangkeun dina Imamat dua puluh tilu ti pesta tarompét nepi ka Pentakosta. Mangsa kabentukna gambar sato galak téh ti 9/11 nepi ka hukum Minggu, tapi mangsa pangwawaran pesen ceurik tengah wengi nyaéta hiji fraktal tina kabentukna gambar sato galak ti 9/11 nepi ka hukum Minggu.

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.

Mimiti jeung panutupna pamasangan meterai ogé mangrupa alfa jeung omega tina kabentukna gambar sato galak. Hiji golongan keur ngabentuk tabiat pikeun meterai Allah; anu séjén keur ngabentuk gambar sato galak. Mangsa éta di Amérika Sarikat saluyu jeung mangsa anu sarua di dunya anu dimimitian dina hukum Minggu. “Bulan” téh mangrupakeun lambang panyiksaan anu maksa ditegakkeunana gambar éta, ku kituna bulan dina hukum Minggu sakumaha digambarkeun ku ayat lima belas dina Wahyu salapan ogé ngagambarkeun panyiksaan Islam salila ditegakkeunana gambar sato galak di dunya.

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.

Aya deui panerapan profétis séjén ngeunaan kumaha nubuat sangsara kadua, jeung jamna, poéna, bulanna, jeung taunna, ngagambarkeun hukum Minggu jeung dileupaskeunana Islam pikeun nyerang Amérika Sarikat, tapi urang kudu neruskeun kana poko-poko séjén.

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.

Dina mangsa panganyarna ieu, salila kira genep bulan ka tukang, kuring parantos nekenkeun yén Islam tina tilu balahi sacara nubuat aya patalina jeung tilu malaikat. Ti ramalan Yakub ngeunaan poé panungtungan yén Yuda téh “tangkal anggur” anu kakantél kana “kalde,” nepi ka Kristus ngaleupaskeun kalde éta saméméh asupna-Na anu pinuh ku kameunangan, jeung ngaliwatan runtuyan bukti séjénna, Islam tina balahi kahiji jeung kadua ngawakilan amanat nubuat anu méré kakawasaan ka amanat malaikat kahiji jeung kadua, sedengkeun Islam tina balahi katilu ngawakilan amanat nubuat tina malaikat katilu.

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.

Nembe-lempeng aya hiji pasal tina hiji buku nu ditulis ku A. T. Jones dirujuk, sarta éta netelakeun kanyataan anu sarua, ngan tina pamarekan anu béda. Jones ngagunakeun tata basa jeung struktur kitab Wahyu pikeun némbongkeun kumaha mustahilna misahkeun tilu tarompet cilaka anu pamungkas tina pesen tilu malaikat. Anjeunna nekenkeun yén malaikat kahiji teu bisa dipisahkeun tina malaikat kadua, sarta yén malaikat katilu teu bisa dipisahkeun tina dua malaikat saméméhna. Pokus Jones aya dina tilu malaikat éta, sarta bari anjeunna ngawangun arguménna ngeunaan hubungan anu teu bisa dipisahkeun di antara tilu malaikat, ku logika anu sarua pisan anjeunna ngabuktikeun yén tarompet-tarompet dina Wahyu salapan ogé teu bisa dipisahkeun tina tilu malaikat dina Wahyu opat welas. Urang bakal nutup ieu artikel ku pasal karya Jones éta.

CHAPTER XI. THE THIRD ANGEL'S MESSAGE

BAB XI. TALAH MALAIKAT KATILU.

“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.

“Jawaban kana éta patalékan anu penting pikeun kiwari, ‘Naon anu kudu urang lakukeun?’ bisa dibikeun kalayan pasti dumasar kana Tujuh Tarompet jeung kalungguhan bangsa-bangsa gedé jaman ayeuna; sabab jawaban éta dipasihkeun ku firman Allah, dina dasar ieu pisan.

“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.

“Urang geus ningali yén anu teu bisa dipisahkeun patalina jeung tilu anu panungtung tina Tujuh Tarompét, nyaéta Tilu Cilaka. Pas pisan di tengah-tengah Tujuh Tarompét—sanggeus réngséna Tarompét Kaopat, jeung saméméh mimitina Tarompét Kalima—ditulis kieu: ‘Sarta kuring ningali, sarta ngadéngé hiji malaikat ngapung ngaliwatan tengah langit, nyebut kalayan sora tarik, Cilaka, cilaka, cilaka, ka nu nyicingan bumi ku sabab sora-sora tarompét séjénna ti tilu malaikat anu can kénéh baris niup.’ Wahyu 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.

Yén yén Tilu Balai téh raket pisan patalina jeung tilu anu pamungkas tina Tujuh Tarompet, masing-masing hiji jeung hiji-hijina, diteguhkeun saluareun sagala cangcaya ku kanyataan yén, nalika sora Malaikat Kalima geus réngsé, ditulis kieu: “Hiji balai geus kaliwat; jeung, lah, bakal datang deui dua balai sanggeus ieu.” Wahyu 9:12. Jeung nalika tarompet kagenep geus réngsé, ditulis kieu: “Balai anu kadua geus kaliwat; jeung, lah, balai anu katilu datangna gancang. Jeung malaikat anu katujuh niup tarompet.” Wahyu 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.

“Ayeuna, anu raket pisan teu bisa dipisahkeun patalina jeung malaikat ieu anu ngumumkeun datangna Tilu Cilaka, anu raket pisan teu bisa dipisahkeun patalina jeung tilu panungtung tina Tujuh Tarompet, nyaéta ‘Malaikat Katilu’ dina Wahyu 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.

“Supaya hal ieu ogé katingali tangtu saluareun sagala patalékan, hayu urang mimitian ku Amanat Malaikat Katilu tina Wahyu 14, tuluy ngalacak ka tukang sambungan-sambungan langsungna nepi ka awalna.

“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.’

Kecap-kecap anu pangheulana dina catetan ngeunaan “Malaikat Katilu” nyaéta kieu: “Jeung malaikat katilu nuturkeun maranéhna.” Wahyu 14:9. Ieu nembongkeun yén aya sawatara anu geus miheulaan, anu ku Malaikat Katilu “dituturkeun.”

“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.’

“Ku sabab kitu, titénan ayat nu saacanna: ‘Saterusna nuturkeun malaikat anu séjén.’ Ieu nétélakeun yén geus aya hiji malaikat anu miheulaan ieu, anu, ku sabab ieu nuturkeun anjeunna, ngajadikeun éta disebut ‘anu séjén.’”

“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.’

“Balik deui ayeuna ka ayat kagenep: ‘Jeung kuring nempo malaikat anu séjén.’ Ieu ogé netelakeun yén geus aya hiji malaikat anu miheulaan, anu nyababkeun ieu malaikat, nalika ngalayang di tengah langit, disebut ‘anu séjén.’”

“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.’

“Lamun urang nulusur deui ka tukang dina kitab Wahyu, urang moal manggihan malaikat naon baé, iwal malaikat Tarompet Katujuh, nepi ka urang sumping ka ayat kahiji tina pasal sapuluh; sarta di dinya urang maca: ‘Jeung kuring ningali malaikat anu séjén, anu gagah perkasa.’ Ungkara ieu, saperti saméméhna, netelakeun yén saméméh ieu aya hiji malaikat, anu, nalika ieu muncul ka hareup, nyababkeun anjeunna disebut ‘anu séjén.’”

“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.’

Nuluykeun deui leuwih ka tukang, urang teu manggihan malaikat naon-naon, iwal malaikat Sangkakala Kagenep jeung Kalima, nepi ka urang ngahontal ayat panungtungan dina pasal dalapan; sarta di dinya urang ngahontal anu asal, sabab urang maca: ‘Sarta kuring ningali, jeung ngadéngé hiji malaikat’—lain ‘malaikat séjén,’ tapi, utamana, ‘hiji malaikat.’

“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:

“Maka, dimimitian ti Wahyu 8:13, aya runtuyan malaikat anu teu pegat, disambungkeun ku kecap ‘anu séjén,’ terus nepi ka Malaikat Katilu dina Wahyu 14, jeung pesenna. Ku kituna:”

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

“‘Abdi ningali, sarta ngadangu hiji malaikat.” Wahyu 8:13.

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

“‘Sareng kuring ningali malaikat perkasa nu séjén.’ Wahyu 10:1.

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

“‘Jeung kuring ningali malaikat anu séjén.’ Wahyu 14:6.

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

“‘Jeung malaikat séjén ngiring nuturkeun.’ Ayat 8.”

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

“‘Jeung malaikat anu katilu nuturkeun maranéhna.’ Ayat 9.

“Perhaps the following simple diagram will aid in making plain the connection between the angel that announces the Three Woes of the last three of the Seven Trumpets, and the Third Angel’s Message of Revelation 14:

“Mugia bagan saderhana di handap ieu bakal ngabantu ngajelaskeun kalayan écés patalina antara malaikat anu ngumumkeun Tilu Cilaka tina tilu Tarompet panungtungan tina Tujuh Tarompet, jeung Amanat Malaikat Katilu dina Wahyu 14:

“1st Trumpet Revelation 8:7

“Tarompet Ka-1 Wahyu 8:7

“2nd Trumpet Revelation 8:8

“Tarompét ka-2 Wahyu 8:8”

“3rd Trumpet Revelation 8:10

“Tarompet ka-3 Wahyu 8:10”

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

“Tarompét ka-4 Wahyu 8:12 ‘Hiji malaikat’—Cilaka, cilaka, cilaka. Wahyu 8:13.

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

“Tarompet ka-5 Wahyu 9:1–11 / Cilaka Kahiji”

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

“Tarompét ka-6 Wahyu 9:13 nepi ka 11:13 Cilaka Kadua ‘Malaikat kuat nu séjén.’ Wahyu 10:1”

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

“Tarompét ka-7 Wahyu 11:13–19 Cilaka nu katilu ‘Malaikat séjén. Wahyu 14:6”

“‘There followed another.’ Revelation 14:6

“‘Aya deui anu nuturkeun.’ Wahyu 14:6

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

“‘Malaikat anu katilu nuturkeun maranéhna.’ Wahyu 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.

“Harti sakabéh ieu ayeuna bisa leuwih écés katempo ku cara mertimbangkeun naon saenyana Amanat Malaikat Katilu dina dirina sorangan: Tina ungkara na sorangan, sebutan ‘Malaikat Katilu’ écés ngarujuk ka anu katilu dina runtuyan tilu malaikat. Sakumaha geus ditandeskeun, runtuyan tilu malaikat ieu, anu masing-masing mawa hiji amanat, kapanggih dina pasal kaopat welas tina Wahyu, ayat 6–12. Amanat tilu malaikat ieu silih padu jeung puncakna aya dina anu katilu, anu henteu eureun disuarakeun nepi ka panén bumi geus asak, sarta geus disiapkeun pikeun datangna Gusti pikeun metik éta.”

“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.’

“Amanat Malaikat Katilu” sorangan, sakumaha dipedar dina kecap-kecap Malaikat Katilu, nyaéta kieu: ‘Jeung malaikat katilu nuturkeun maranéhna, nyarios ku sora tarik, Lamun aya jelema nyembah ka sato galak éta jeung ka gambarna, sarta narima tandana dina tarangna, atawa dina leungeunna, éta jelema bakal nginum anggur murka Allah, anu dicurahkeun tanpa campuran kana cawan amarah-Na; jeung manéhna bakal disiksa ku seuneu jeung walirang di payuneun para malaikat suci, jeung di payuneun Anak Domba: jeung haseup panyiksa maranéhna naék salalanggengna: jeung maranéhna teu boga reureuh beurang peuting, nyaéta anu nyembah ka sato galak éta jeung ka gambarna, jeung saha waé anu narima tanda ngaranna. Di dieu kasabaran umat suci: di dieu aya maranéhna anu ngajaga parentah-parentah Allah, jeung iman ka Yesus.’

“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.

“Ieu teh Amanat Malaikat Katilu sakumaha ayana, dipisahkeun ti dua anu séjén. Tapi, sabenerna, éta teu bisa dianggap misah; jeung teu bisa dijadikeun nangtung nyalira saolah-olah éta wungkul hiji amanat tunggal, anu misah, pikeun dunya; sabab kecap-kecap anu pangheulana pisan ngeunaan éta nya éta: ‘Malaikat Katilu nuturkeun MARANÉHNA.’ Ku kituna, ku kecap-kecap pangheulana pisan tina amanat éta sorangan, urang dituduhkeun lain ngan ka hiji, tapi ka dua, anu miheulaan éta. Jeung kecap Yunani anu ditarjamahkeun ‘nuturkeun’ ngandung harti lain nuturkeun kalayan misah, lain ogé ngan saukur nuturkeun, tapi ‘nuturkeun babarengan jeung,’ sakumaha soldadu nuturkeun kapténna, atawa abdi-abdi nuturkeun dununganna; ku sabab éta, ‘nuturkeun hiji jalma dina hiji perkara; ngantep diri dipingpin ku hiji jalma.’ Lamun dipaké ngeunaan hal-hal, éta ngandung harti nuturkeun salaku hasil; nuturkeun ‘salaku balukar tina hiji hal anu geus miheulaan.’ Ku kituna, dina hal jalma-jalma, Malaikat Katilu nuturkeun babarengan jeung dua anu geus miheulaan; jeung amanatna, minangka hiji hal, nuturkeun salaku hasil, atawa balukar, tina anu geus miheulaan.”

“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.

“Tapi ngeunaan anu Kadua ogé geus ditulis kieu: ‘Sarta nuturkeun deui hiji malaikat anu séjén.’ Sakumaha Malaikat Katilu nuturkeun anu Kadua, kitu deui Malaikat Kadua nuturkeun anu Kahiji. Jeung ngeunaan anu Kahiji geus ditulis: ‘Sarta kuring nempo hiji malaikat séjén ngapung,’ jsb. Ieu nu kahiji dina runtuyan tilu ieu. Aya deui anu séjén nuturkeun anjeunna; sarta Malaikat Katilu nuturkeun maranéhna. Aya karuntuyan dina tatanan mucunghulna maranéhna; tapi, sanggeus katiluna téh dina karuntuyan geus mucunghul, tuluy maranéhna lumangsung babarengan jadi hiji. Anu Kahiji ngaguar pesenna; anu Kadua nuturkeun sarta ngahiji jeung anu Kahiji; anu Katilu nuturkeun maranéhna, sarta ngahiji jeung maranéhna; nepi ka, nalika katiluna geus ngahiji, sarta lumangsung babarengan dina kakawasaan maranéhna anu ngahiji, maranéhna ngawujud jadi hiji amanat anu agung, tilu rangkep, sarta disuarakeun kalayan tarik. Kabéh éta diperlukeun pikeun ngalengkepan Amanat Malaikat Katilu; sarta Amanat Malaikat Katilu moal bisa dibéwarakeun kalawan sajati lamun sakabéhna henteu dibéwarakeun.”

“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.’

“Naon, ku kituna, anu disebut amanat tilu rangkep dina unggal bagianna?—Ieu nu Kahiji: ‘Jeung kuring ningali malaikat séjén ngapung di tengah langit, mawa Injil anu langgeng pikeun diwawarkeun ka jalma-jalma anu nyicingan bumi, ka unggal bangsa, kaom, basa, jeung umat, bari nyarios ku sora tarik, Sieun ka Allah, jeung pasrahkeun kamulyaan ka Mantenna; sabab geus sumping jam pangadilan-Na: sarta nyembah ka Mantenna anu ngajadikeun langit, jeung bumi, jeung laut, jeung sumber-sumber cai.’”

“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.’

“Di dieu aya Pesen anu Kadua: ‘Saterusna aya malaikat séjén nuturkeun, bari ngucap, Babul geus rubuh, geus rubuh, éta kota anu agung, sabab manéhna geus ngajadikeun sakumna bangsa nginum anggur amarah tina cabulna.’”

“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.’

“Jeung ieu anu Katilu: ‘Jeung Malaikat anu Katilu nuturkeun maranéhna, bari ngucap kalayan sora tarik, Lamun aya saurang jelema nyembah ka sato galak jeung ka gambarna, sarta narima tandana dina tarangna, atawa dina leungeunna, maka manéhna ogé bakal nginum anggur amarah Allah, anu dituang tanpa campuran kana cangkir murkana; jeung manéhna bakal disiksa ku seuneu jeung walirang di payuneun para malaikat suci, jeung di payuneun Anak Domba: jeung haseup panyiksa maranéhna naék salalanggengna, salamina-lamina: jeung maranéhna teu boga reureuh beurang peuting, nyaéta anu nyembah ka Sato Galak jeung ka Gambarna, jeung sakur anu narima tanda ngaranna. Di dieu kasabaran para wali: di dieu aya maranéhna anu ngajaga parentah-parentah Allah, jeung iman ka Yesus.’”

“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.

“Saheulaan kana kecap-kecap unggal ieu talatah bakal nembongkeun pamikiran anu aya dina kecap Yunani ‘followed,’ anu hartina ‘nuturkeun minangka akibatna.’ Talatah Kahiji mawa Injil anu langgeng, pikeun diwawarkeun ka unggal mahluk, nyaur ka sakumna jalma supaya sieun ka Allah jeung masihan kamulyaan ka Mantenna, sarta nyembah ka Mantenna; sabab geus sumping jam pangadilan-Na. Panolakan kana talatah ieu ngahasilkeun hiji kaayaan, anu, minangka akibat tina panolakan kitu, dijelaskeun dina kecap-kecap Malaikat Kadua, anu nuturkeun. Jeung ku sabab panolakan kana Talatah Kahiji; sarta ku sabab akibat-akibat tina panolakan éta, sakumaha diumumkeun dina Talatah Kadua; hiji kaayaan dihasilkeun, minangka akibat salajengna, anu nuntut supaya Malaikat Katilu nuturkeun maranéhna, ngawawarkeun kalayan sora tarik panggeuingna anu pikasieuneun ngalawan kajahatan-kajahatan dahsyat anu geus dihasilkeun minangka akibat ganda tina panolakan kana Talatah Kahiji.”

“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.’

“Jeung yén sora jeung pagawean Malaikat Katilu ngahiji jeung sora sarta pagawean Malaikat Kahiji, écés tina kecap panungtunganana: ‘Di dieu aya jalma-jalma anu narurut kana parentah-parentah Allah, jeung iman ka Yesus;’ sabab ieu salawasna jadi tujuan tina pangwawaran Injil anu langgeng. Ieu téh hakekat tina sieun ka Allah jeung maparin kamulyaan ka Mantenna, sarta tina nyembah ka ‘Anjeunna anu ngadamel langit, jeung bumi, jeung laut, jeung sumber-sumber cai.’ Nurut kana parentah-parentah Allah jeung iman ka Yesus téh hiji-hijina hal anu bakal ngamungkinkeun unggal jiwa pikeun tetep nangtung dina mangsa pangadilan-Na, anu ku malaikat kahiji dinyatakeun ‘geus datang.’”

“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.

“Geus sanggeus kecap panutup Malaikat Katilu aya ieu, ‘kadéngé hiji sora ti sawarga nyarios ka kuring, Tulis, Bagja jalma-jalma paéh anu paéh dina Gusti ti ayeuna kénéh’—ti waktos ieu ka hareup. Wahyu 14:13. Jeung langsung saatos ieu aya kecap-kecap, ‘Tuluy kuring ningali, jeung tingali, aya mega bodas, sarta dina eta mega aya saurang linggih, sarupa jeung Putra manusa, dina sirah-Na maké makuta emas, jeung dina panangan-Na nyekel arit seukeut. Jeung malaikat séjén kaluar ti Bait Allah, ngagero ku sora tarik ka Anjeunna anu linggih dina mega, Ayunkeun arit-Mu, sarta panénlah: sabab waktuna geus datang pikeun Anjeun panén; sabab hasil bumi geus asak. Jeung Anjeunna anu linggih dina mega ngagayunkeun arit-Na ka bumi; sarta bumi dipanén.’ Wahyu 14:14–16. Jeung ‘panén téh ahir dunya.’ Mateus 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.

“Deui deui: Malaikat Katilu husus ngingetan sakumna manusa supaya ulah nyembah ka sato galak jeung gambarna, naon baé ogé ieu téh; sarta, tina Wahyu 19:11–21, urang manggihan yén sato galak jeung gambarna téh ‘hirup’ nalika Gusti sumping dina mega-mega langit, sarta ‘duanana’ dibinasakeun ku kamulyaan cahaya tina kadatangan-Na.

“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.

“Ieu kanyataan-kanyataan nuduhkeun yén Warta Malaikat Katilu téh mangrupa warta anu perkasa, tilu rangkep, disuarakeun kalayan tarik, anu sumebar ka unggal bangsa, kaom, basa, jeung umat, pas méméh kadatangan Gusti anu kadua; sarta anu ngamatangkeun panén bumi, jeung nyiapkeun hiji umat anu geus disadiakeun pikeun Gusti, sakumaha warta Yohanes Pembaptis nyiapkeun jalan pikeun kadatangan Gusti anu kahiji. Ku kituna ieu téh warta Allah anu pamungkas, anu panutup, pikeun dunya.

“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.

“Jeung ayeuna, sanggeus ku kituna miboga pamahaman ngeunaan naon saenyana Amanat Malaikat Katilu téh dina dirina sorangan, hubungan amanat éta jeung bangsa-bangsa gedé jaman kiwari bisa leuwih écés katingali ku mertimbangkeun Waktu Amanat Malaikat Katilu.” A. T. Jones, The Great Nations of Today, 114.