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.

Dada White anazungumzia mara kadhaa kwamba kifungu katika Isaya ambacho Yesu alikisoma katika sinagogi la Nazareti hakikutangaza tu kazi Yake, bali pia kiliiwakilisha kwa mfano kazi yetu. Utimilifu mkamilifu wa kazi hiyo iliyotiwa mafuta unatekelezwa na wale wanaounda bendera ya wale mia moja arobaini na nne elfu.

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.

Roho wa Bwana MUNGU yu juu yangu; kwa sababu Bwana amenitia mafuta niwahubirie wanyenyekevu habari njema; amenituma kuwafunga waliovunjika moyo, kutangaza uhuru kwa wafungwa, na kufunguliwa kwa gereza kwao waliofungwa; kutangaza mwaka wa Bwana uliokubaliwa, na siku ya kisasi ya Mungu wetu; kuwafariji wote waombolezao; kuwaagizia hao waombolezao katika Sayuni, kuwapa taji ya maua badala ya majivu, mafuta ya furaha badala ya maombolezo, vazi la sifa badala ya roho ya uzito; ili waitwe miti ya haki, iliyopandwa na Bwana, apate kutukuzwa. Nao watajenga mahali pa kale palipoharibiwa, watainua ukiwa wa zamani, nao watatengeneza miji iliyokuwa magofu, mahali palipokuwa ukiwa wa vizazi vingi. Na wageni watasimama na kulisha makundi yenu, na wana wa mgeni watakuwa wakulima wenu na watunzaji wa mizabibu yenu. Bali ninyi mtaitwa Makuhani wa Bwana; watu watawaita Wahudumu wa Mungu wetu; mtakula mali za Mataifa, na katika utukufu wao mtajisifu. Badala ya aibu yenu mtapata sehemu maradufu; na badala ya fedheha watafurahia fungu lao; kwa hiyo katika nchi yao watamiliki sehemu maradufu; furaha ya milele itakuwa yao. Isaya 61:1–7.

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

Katika makala iliyotangulia tulianza kutambua “saa, mwezi, siku na mwaka” vilivyounda unabii wa wakati wa miaka mia tatu tisini na moja na siku kumi na tano. Wakati haupo tena, kwa hiyo semi hizo nne za wakati lazima zitumike kwa jinsi ya kiishara katika siku za mwisho, wakati tabia za kiunabii za ole wa kwanza na wa pili zinaporudiwa katika ole wa tatu. “Mwaka” ni “mwaka wa kukubalika wa Bwana,” na pia ni “siku ya kisasi ya Mungu wetu.”

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

“Hiyo siku,” ni “siku ya msiba,” siku ya malipo, na kisasi, kama ilivyowekwa wazi na Musa.

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

Kisasi ni mali yangu, na malipo pia; mguu wao utateleza kwa wakati wake ufaao; kwa maana siku ya msiba wao iko karibu, na mambo yatakayowapata yanafanya haraka. 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.

Katika Isaya ni “mwaka wa kukubalika” na “siku ya kisasi,” nayo siku ya kisasi ndiyo “siku ya msiba” ya Musa ambapo mguu wa Laodikia huteleza wanapopokea malipo na kisasi. Saa ya tetemeko kuu la nchi, siku ya msiba, mwaka wa kukubalika, na mwezi wa kwanza vyote vinaafikiana na sheria ya Jumapili. Neno “mwezi” katika Yoeli ni neno lililoongezwa, lakini neno hilo lililoongezwa ni sahihi. Watafsiri waliongeza neno “mwezi” kwa upatano na ukweli kwamba mvua ya masika ya mwisho ilikuja katika mwezi wa kwanza.

Be glad then, ye children of Zion, and rejoice in the Lord your God: for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain in the first month. Joel 2:23.

Basi, enyi wana wa Sayuni, furahini, mkamshangilie Bwana, Mungu wenu; kwa kuwa amewapa mvua ya kwanza kwa kiasi, naye atawateremshia mvua, mvua ya kwanza, na mvua ya mwisho katika mwezi wa kwanza. Yoeli 2:23.

The word “month” is an interpretation, not part of the original inspired text. The Hebrew simply says the rains will come “in the first” or “as at the first”—meaning God will restore the rains in their proper season, just like in former times. Sister White repeatedly aligns the Millerite movement of 1840 to 1844 with Pentecost to describe the latter rain in the latter days. The latter rain comes “as at the first,” which was Pentecost, which Sister White repeatedly aligns with the Sunday law.

Neno “mwezi” ni tafsiri, si sehemu ya maandishi asilia yaliyovuviwa. Kiebrania husema tu kwamba mvua zitakuja “katika ya kwanza” au “kama hapo kwanza”—maana yake ni kwamba Mungu atazirejesha mvua katika majira yake yanayofaa, kama vile katika nyakati za zamani. Dada White mara kwa mara huihusianisha harakati ya Wamillerite ya 1840 hadi 1844 na Pentekoste ili kuieleza mvua ya masika katika siku za mwisho. Mvua ya masika huja “kama hapo kwanza,” nayo ilikuwa Pentekoste, ambayo Dada White mara kwa mara huihusianisha na sheria ya Jumapili.

“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.

“Malaika anayejumuisha sauti yake katika kutangaza ujumbe wa malaika wa tatu atauangazia ulimwengu wote kwa utukufu wake. Hapa imetabiriwa kazi yenye upeo wa ulimwengu mzima na yenye nguvu isiyo ya kawaida. Vuguvugu la ujio la 1840–44 lilikuwa udhihirisho wa utukufu wa nguvu za Mungu; ujumbe wa malaika wa kwanza ulipelekwa katika kila kituo cha kimisionari duniani, na katika nchi fulani kulikuwako mwamko mkubwa zaidi wa kidini ambao umeshuhudiwa katika nchi yoyote tangu Matengenezo ya karne ya kumi na sita; lakini mambo haya yatapita kwa ukuu wake mbele ya vuguvugu lenye nguvu chini ya onyo la mwisho la malaika wa tatu.

“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.

“Kazi hiyo itakuwa sawa na ile ya Siku ya Pentekoste. Kama vile ‘mvua ya kwanza’ ilivyotolewa, katika kumwagwa kwa Roho Mtakatifu wakati wa kufunguliwa kwa injili, ili kuisababisha mbegu ile ya thamani kuchipuka, ndivyo ‘mvua ya mwisho’ itakavyotolewa mwishoni mwake kwa ajili ya kuiva kwa mavuno. ‘Ndipo tutajua, tukifuata kumjua Bwana; kutoka kwake kumetengenezwa kama asubuhi; naye atatujia kama mvua, kama mvua ya mwisho na ya kwanza juu ya nchi.’ Hosea 6:3. ‘Basi furahini, enyi wana wa Sayuni, mkamfurahie Bwana, Mungu wenu; kwa maana amewapa mvua ya kwanza kwa kadiri yake, naye atawateremshia mvua, mvua ya kwanza, na mvua ya mwisho.’ Yoeli 2:23. ‘Katika siku za mwisho, asema Mungu, nitamimina Roho wangu juu ya wote wenye mwili.’ ‘Tena itakuwa ya kwamba kila atakayeliitia jina la Bwana ataokoka.’ Matendo 2:17, 21.”

“The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.” The Great Controversy, 611.

“Kazi kuu ya injili haipaswi kuhitimishwa kwa udhihirisho mdogo wa nguvu za Mungu kuliko ule uliotia alama mwanzo wake. Unabii uliotimizwa katika kumwagwa kwa mvua ya kwanza mwanzoni mwa injili unapaswa kutimizwa tena katika mvua ya mwisho mwisho wake. Hizi ndizo ‘nyakati za kuburudishwa’ ambazo mtume Petro alizitazamia aliposema: ‘Tubuni basi, mkaongoke, ili dhambi zenu zifutwe, zipate kuja nyakati za kuburudishwa zitokazo mbele za Bwana; naye ampate kuwapelekea Yesu.’ Matendo 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.

Pentekoste ilikuwa “ufunguzi” au “mwanzo” wa kazi ya injili, na mvua ya masika wakati wa “kufunga” ndiyo “mwisho.” Ya kwanza inawakilisha ya mwisho. Mwezi wa kwanza unaonyesha kumwagwa kwa Roho Mtakatifu katika sheria ya Jumapili.

“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. …

“Si mmoja wetu atakayewahi kuipokea muhuri wa Mungu wakati tabia zetu zina doa moja au waa moja juu yake. Tumeachiwa sisi kurekebisha kasoro zilizo katika tabia zetu, kuisafisha hekalu la nafsi kutokana na kila uchafu. Ndipo mvua ya masika itatujia kama vile mvua ya vuli ilivyowashukia wanafunzi siku ya Pentekoste. …”

“What are you doing, brethren, in the great work of preparation? Those who are uniting with the world are receiving the worldly mold and preparing for the mark of the beast. Those who are distrustful of self, who are humbling themselves before God and purifying their souls by obeying the truth these are receiving the heavenly mold and preparing for the seal of God in their foreheads. When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.” Testimonies, volume 5, 214, 216.

“Mnafanya nini, ndugu, katika kazi kuu ya maandalizi? Wale wanaojiunga na ulimwengu wanapokea chapa ya kidunia na wanajiandaa kwa alama ya mnyama. Wale wasiojitumaini nafsi zao, wanaojinyenyekeza mbele za Mungu na kuzitakasa nafsi zao kwa kulitii kweli, hao wanapokea chapa ya mbinguni na wanajiandaa kwa muhuri wa Mungu katika vipaji vya nyuso zao. Wakati amri itakapotolewa na chapa kuwekwa, tabia yao itabaki safi na isiyo na doa milele.” Testimonies, juzuu la 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.

“Mwezi” wa kwanza ni sheria ya Jumapili, “saa” ya tetemeko kuu la nchi ni sheria ya Jumapili, “siku” ya msiba, malipo, na kisasi ni sheria ya Jumapili, na “mwaka” unaokubalika ni sheria ya Jumapili. Miaka mia moja na hamsini ya unabii wa ole wa kwanza inahitimika katika sheria ya Jumapili, ambako ile miaka mia tatu na tisini na moja na siku kumi na tano huanza.

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.

Akimwambia malaika wa sita aliyekuwa na tarumbeta, Wafungue malaika wanne waliofungwa katika mto mkubwa Frati. Nao malaika wale wanne wakafunguliwa, waliokuwa wamewekwa tayari kwa saa, na siku, na mwezi, na mwaka, ili wauue theluthi ya wanadamu. Ufunuo 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.

“Malaika wanne” waliokuwa “wamefungwa katika mto mkubwa Frati” “wanafunguliwa” katika saa ya sheria ya Jumapili. Kwa njia ya unabii “wameandaliwa” kwa ajili ya saa, siku, mwezi na mwaka wa ole wa pili ili kuua theluthi ya wanadamu. Marekani huuawa kama ufalme wa sita wa unabii wa Biblia katika sheria ya Jumapili, na Marekani ni theluthi moja ya muungano wa namna tatu unaowekwa imara katika sheria ya Jumapili. Ole wa pili unarudiwa katika ole wa tatu, kama vile malaika wa pili anavyorudiwa katika malaika wa tatu.

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.

Pepo hizo nne zilifunguliwa katika 9/11, zikiashiria mwanzo wa kutiwa muhuri kwa wale laki moja na arobaini na nne elfu, na mara moja baada ya hapo zikazuiliwa. Wale wanaowakilishwa katika Isaya sitini na moja wanaoomboleza wanapofarijiwa, wanafarijiwa kwa kumwagwa kikamilifu kwa Mfariji katika sheria ya Jumapili, ambayo pia ni “saa” ya tetemeko kuu la nchi. Wale wanaoomboleza katika mwaka wa kukubalika, ndio wale wale wanaoomboleza katika Ezekieli tisa wanaopokea muhuri wa Mungu. Yesu alianza huduma Yake kwa kunukuu Isaya sitini na moja, na Sister White anaafananisha tangazo Lake na kazi yetu.

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

“Kristo alitangaza utume wake kwa ulimwengu wakati, katika sinagogi la Nazareti, aliposoma kutoka katika unabii wa Isaya: ‘Roho wa Bwana yu juu yangu, kwa maana amenitia mafuta niwahubirie maskini Injili; amenituma niwaponye waliovunjika moyo, niwatangazie wafungwa kufunguliwa kwao, na vipofu kupata kuona tena, niwaweke huru waliopondeka, nitangaze mwaka wa Bwana uliokubaliwa.’ Ni kazi iliyoje iliyokuwa mbele yake!—Kutangaza mwaka wa Bwana uliokubaliwa. Kipindi hiki kinakumbatia kizazi baada ya kizazi, kinaenea kutoka karne hata karne, muda wote wa rehema unapodumu. Mungu anangoja kusikia kuomba na kubisha; akitazama kuona wanadamu wakimkaribia yeye, ambaye peke yake anaweza kutusaidia. Anatamani kusamehe dhambi zao, kuwapokea kuwa wake mwenyewe. Atampokea kila nafsi iliyotubu inayomjia; kwa maana ni kwa ajili ya kufanya kazi hii Mungu alimtia mafuta Mwana wake wa pekee.”

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

“Lakini kwa nini Kristo hakukamilisha tamko lililoandikwa katika Isaya? Kwa nini aliacha kifungu hiki, ‘na siku ya kisasi cha Mungu wetu’? Sehemu ya mwisho ya sentensi hii ilikuwa kweli vilevile kama sehemu ya kwanza; wala Kristo hakukana kweli hiyo kwa kunyamaza kwake, kwa kuzuia sehemu ya maneno yake mwenyewe aliyompa nabii wake mteule. Lakini kifungu hiki cha mwisho ndicho ambacho wasikilizaji wake walipendezwa kukikazia mawazo, na ambacho walielekea kukitenda, wakitangaza hukumu juu ya wote wasiokuwa wa imani yao ya kidini. Badala ya kuwapa watu maneno ya kweli na haki na msamaha, walikuwa wamewafundisha kwamba Mungu aliuchukia ulimwengu wote wa kipagani. Tabia ya Baba ya Mungu ilikuwa imepotoshwa, na kufukiwa chini ya mapokeo ya wanadamu. Signs of the Times, Januari 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.’

“Ujumbe wa watu wa Mungu katika kizazi hiki umeelezwa katika maneno ya uvuvio yanayoifafanua kazi ya Masihi: ‘Roho ya Bwana MUNGU i juu yangu; kwa sababu Bwana amenitia mafuta niwahubirie wanyenyekevu habari njema; amenituma ili kuwaganga waliovunjika moyo, kuwatangazia wafungwa uhuru wao, na kufunguliwa gereza wao waliofungwa; kutangaza mwaka wa Bwana uliokubaliwa, na siku ya kisasi cha Mungu wetu; kuwafariji wote waombolezao, kuwaagizia hao waombolezao katika Sayuni, kuwapa taji ya maua badala ya majivu, mafuta ya furaha badala ya maombolezo, vazi la sifa badala ya roho nzito; ili waitwe miti ya haki, iliyopandwa na Bwana, apate kutukuzwa.’”

“‘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.

“‘Nao watajenga mahali pa zamani palipoharibiwa, watarejesha mahali pa ukiwa wa kale, nao watakarabati miji iliyoharibiwa, mahali pa ukiwa pa vizazi vingi.’” Lake Union Herald, Novemba 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.

Kabla ya kuendelea zaidi katika kurudiwa kwa ole wa pili ndani ya ole wa tatu, inatupasa kujikumbusha kwamba ujumbe huu unapaswa kueleweka kwa kuleta “mstari juu ya mstari.” Hili linaonyesha kwamba kila “saa,” “siku,” “mwezi” na “mwaka” katika neno lililovuviwa linalopatana na muktadha wa sheria ya Jumapili, pia yapaswa kutumiwa kwa maandalizi ya Uislamu kuishambulia sheria ya Jumapili.

As an example: the word “hour” is only found in one book of the Old Testament, and that book is the book of Daniel. In Daniel “hour” is mentioned five times.

Kwa mfano: neno “saa” linapatikana katika kitabu kimoja tu cha Agano la Kale, nalo ni kitabu cha Danieli. Katika Danieli, “saa” limetajwa mara tano.

And whoso falleth not down and worshippeth shall the same hour be cast into the midst of a burning fiery furnace. … Now if ye be ready that at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of music, ye fall down and worship the image which I have made; well: but if ye worship not, ye shall be cast the same hour into the midst of a burning fiery furnace; and who is that God that shall deliver you out of my hands? Daniel 3:6, 15.

Na yeyote asiyeanguka chini na kuabudu atatupwa saa ile ile katikati ya tanuru ya moto uwakao. … Basi, ikiwa mko tayari kwamba wakati wowote mtakapoisikia sauti ya baragumu, filimbi, kinubi, zeze, santuri, na zumari, na kila aina ya muziki, mnaanguka chini na kuabudu sanamu niliyoifanya, vema; lakini msipoabudu, mtatupwa saa ile ile katikati ya tanuru ya moto uwakao; naye ni nani yule 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.

Dada White anaitumia mara kwa mara Danieli tatu, na kwa hiyo “saa ile ile” kwa sheria ya Jumapili. Katika Danieli sura ya nne, Danieli anafadhaika kwa “saa moja” anapojitahidi kueleza hukumu inayokuja juu ya Nebukadneza.

Then Daniel, whose name was Belteshazzar, was astonied for one hour, and his thoughts troubled him. The king spake, and said, Belteshazzar, let not the dream, or the interpretation thereof, trouble thee. Belteshazzar answered and said, My lord, the dream be to them that hate thee, and the interpretation thereof to thine enemies. Daniel 4:19.

Kisha Danieli, ambaye jina lake lilikuwa Belteshaza, akastaajabu kwa muda wa saa moja, na mawazo yake yakamhangaisha. Mfalme akasema, Belteshaza, ndoto hii, wala tafsiri yake, isikusumbue. Belteshaza akajibu, akasema, Bwana wangu, ndoto hii na iwe juu yao wakuchukiao, na tafsiri yake juu ya adui zako. Danieli 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.

Danieli anastaajabishwa kwa “saa moja” anapotafuta kuelewa jinsi ya kumjulisha Nebukadneza kuhusu hukumu yake inayokuja. Danieli anamwakilisha mjumbe wa malaika wa kwanza anayemtangaza kwamba “saa” ya hukumu imekuja. Utabiri wake unaletwa kwa Nebukadneza, na mwaka mmoja baadaye hukumu juu ya Babeli inaletwa juu ya Nebukadneza.

The same hour was the thing fulfilled upon Nebuchadnezzar: and he was driven from men, and did eat grass as oxen, and his body was wet with the dew of heaven, till his hairs were grown like eagles’ feathers, and his nails like birds’ claws. Daniel 4:33.

Saa hiyo hiyo jambo hilo lilitimizwa juu ya Nebukadneza; naye akafukuzwa mbali na wanadamu, akala majani kama ng’ombe, na mwili wake ukaloanishwa na umande wa mbinguni, hata nywele zake zikakua kama manyoya ya tai, na kucha zake kama makucha ya ndege. Danieli 4:33.

Daniel is predicting the soon-coming Sunday law, and when it arrives it is the “hour” of judgment upon Babylon. Both “hours” are identifying the Sunday law, which is the hour of the great earthquake. Nebuchadnezzar is the alpha and Belshazzar is the omega of the story of Babylon, and Belshazzar is slain in the very night that the hand writing came upon the wall.

Danieli anatabiri sheria ya Jumapili inayokaribia kuja, na itakapowasili ndiyo “saa” ya hukumu juu ya Babeli. “Saa” zote mbili zinaitambulisha sheria ya Jumapili, ambayo ndiyo saa ya tetemeko kuu la nchi. Nebukadreza ndiye alfa na Belshaza ndiye omega ya simulizi la Babeli, na Belshaza huuawa usiku uleule ambao maandishi ya mkono yalitokea ukutani.

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.

Katika saa ile ile vikajitokeza vidole vya mkono wa mwanadamu, vikaandika kukabiliana na kinara cha taa juu ya chokaa ya ukuta wa jumba la mfalme; naye mfalme akaiona sehemu ya mkono ule uliokuwa ukiandika. Danieli 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.

“Saa iyo saa” maandiko yalipoonekana ukutani hutambulisha wakati ambapo sheria ya Jumapili iliyoandikwa inaharibu “ukuta” wa utengano kati ya kanisa na serikali katika sheria ya Jumapili, na ndipo Babeli ikafikia mwisho wake kama vile Marekani inavyofikia mwisho wake kama ufalme wa sita wa unabii wa Biblia. Kama ufalme wa sita, Marekani ndiyo mamlaka inayotawala kwa miaka sabini ya kiishara katika Isaya ishirini na tatu, wakati kahaba wa Tiro anaposahauliwa. Ufalme au mfalme ambaye Isaya anamrejelea ni zile siku za miaka sabini, na ufalme uliotawala kwa miaka sabini katika unabii wa Biblia ulikuwa Babeli. Anguko la Babeli ya Belshaza ni mfano wa anguko la Marekani, katika sheria ya Jumapili, ambapo mwandiko ukutani unawiana na kunena kama joka kwa Ufunuo kumi na tatu.

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.

Katika Ufunuo kumi na nane, hukumu juu ya Babeli huanza katika sheria ya Jumapili katika aya ya nne, sauti ya pili inapotambulisha kwamba hukumu yake huja katika saa moja na pia katika siku moja.

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.

Nami nikasikia sauti nyingine kutoka mbinguni, ikisema, Tokeni kwake, enyi watu wangu, msije mkashiriki katika dhambi zake, wala msipokee mapigo yake. Kwa maana dhambi zake zimefika hata mbinguni, naye Mungu amekumbuka maovu yake. Mlipeni kama naye alivyowalipa ninyi, na kumrudishia mara mbili sawasawa na matendo yake; katika kikombe alichokijaza, mjazieni mara mbili. Kadiri alivyojitukuza na kuishi katika anasa, kadiri hiyo hiyo mpeni mateso na huzuni; kwa maana asema moyoni mwake, Nimeketi kama malkia, wala mimi si mjane, wala sitaona huzuni kamwe. Kwa sababu hiyo mapigo yake yatakuja katika siku moja, mauti, na maombolezo, na njaa; naye atateketezwa kabisa kwa moto; kwa maana Bwana Mungu amhukumuye ni mwenye nguvu. Na wafalme wa dunia, ambao wamezini naye na kuishi naye katika anasa, watamlilia na kumwombolezea, watakapoiona moshi wa kuungua kwake, wakisimama mbali kwa hofu ya mateso yake, wakisema, Ole, ole, mji ule mkuu, Babeli, mji ule wenye nguvu! Kwa maana katika saa moja hukumu yako imekuja. Ufunuo 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.

Ni dhahiri kwamba hukumu inayoendelea juu ya Babeli huanza katika sheria ya Jumapili ya aya ya nne, wakati kundi jingine la Mungu linapoitiwa kutoka Babeli. Yohana anatambua wakati wa hukumu yake kuwa ni “siku” na “saa” pia, akithibitisha kwamba alama za wakati zinapaswa kueleweka kwa namna ya kiishara.

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

Pasaka ilipaswa kushikwa katika mwezi wa kwanza, na Pasaka inalingana na msalaba, ambao nao kwa upande wake unalingana na sheria ya Jumapili.

And the Lord spake unto Moses and Aaron in the land of Egypt, saying, This month shall be unto you the beginning of months: it shall be the first month of the year to you. Speak ye unto all the congregation of Israel, saying, In the tenth day of this month they shall take to them every man a lamb, according to the house of their fathers, a lamb for an house: And if the household be too little for the lamb, let him and his neighbour next unto his house take it according to the number of the souls; every man according to his eating shall make your count for the lamb. Your lamb shall be without blemish, a male of the first year: ye shall take it out from the sheep, or from the goats: And ye shall keep it up until the fourteenth day of the same month: and the whole assembly of the congregation of Israel shall kill it in the evening. Exodus 12:1–6.

Bwana akasema na Musa na Haruni katika nchi ya Misri, akisema, Mwezi huu utakuwa kwenu mwanzo wa miezi; utakuwa mwezi wa kwanza wa mwaka kwenu. Semeni na kusanyiko lote la Israeli, mkisema, Siku ya kumi ya mwezi huu kila mtu atatwaa mwana-kondoo, kwa kadiri ya nyumba ya baba zake, mwana-kondoo mmoja kwa nyumba moja; na ikiwa nyumba ni ndogo sana kwa huyo mwana-kondoo, basi yeye na jirani yake aliye karibu na nyumba yake watamtwaa kulingana na hesabu ya nafsi; kila mtu kwa kadiri ya ulaji wake ndiye mtakayemhesabia huyo mwana-kondoo. Mwana-kondoo wenu atakuwa hana ila, wa kiume, wa mwaka wa kwanza; mtamtwaa katika kondoo au katika mbuzi; nanyi mtamweka hata siku ya kumi na nne ya mwezi uo huo; na mkutano wote wa kusanyiko la Israeli watamchinja jioni. Kutoka 12:1–6.

Passover was the beginning of the Pentecostal season, and it therefore typifies Pentecost, which in turn aligns with the Sunday law. The tabernacle was reared up on the first day of the first month, thus typifying the raising up of the church triumphant as an ensign at the Sunday law. The “hour,” “day,” “month” and “year” of the second woe is identifying the Sunday law, and line upon line each of those expressions of time align with the Sunday law when the context agrees. At the Sunday law, the second period of papal persecution begins, the first being the 1,260 years that brought about the martyrs of that period crying to the Lord in the fifth seal with the question of “how long,” until the papal power would be judged. In the second papal blood bath Jesus has informed His people that they need not worry about what they will say when persecuted.

Pasaka ilikuwa mwanzo wa majira ya Pentekoste, na kwa hiyo inafananisha Pentekoste, ambayo nayo kwa upande wake inapatana na sheria ya Jumapili. Maskani ilisimamishwa siku ya kwanza ya mwezi wa kwanza, hivyo ikifananisha kuinuliwa kwa kanisa lililo mshindi kuwa ishara katika sheria ya Jumapili. “Saa,” “siku,” “mwezi” na “mwaka” vya ole ya pili vinaitambulisha sheria ya Jumapili, na mstari juu ya mstari kila moja ya vielezi hivyo vya wakati hupatana na sheria ya Jumapili pale muktadha unapokubaliana. Katika sheria ya Jumapili, kipindi cha pili cha mateso ya kipapa huanza, cha kwanza kikiwa ni ile miaka 1,260 iliyoleta mashahidi wa kipindi hicho kumlilia Bwana katika muhuri wa tano kwa swali la “hata lini,” hadi mamlaka ya kipapa ihukumiwe. Katika umwagaji huu wa pili wa damu wa kipapa Yesu amewafahamisha watu Wake kwamba hawahitaji kuwa na wasiwasi kuhusu watakachosema watakapoteswa.

But when they shall lead you, and deliver you up, take no thought beforehand what ye shall speak, neither do ye premeditate: but whatsoever shall be given you in that hour, that speak ye: for it is not ye that speak, but the Holy Ghost. Mark 13:11.

Lakini watakapowachukua na kuwapeleka, msifikiri kabla mtasema nini, wala msitafakari jambo hilo mapema; bali lo lote mtakalopewa katika saa ile, semeni hilo; kwa maana si ninyi mnaosema, bali ni Roho Mtakatifu. Marko 13:11.

In the first woe men were tormented for one hundred and fifty years. Those years began on July 27, 1299 and ended on July 27, 1449 when the four angels released the four winds that had been prepared for the hour, day, month, and year, for to slay a third part of men. The period of torment represents the period of the setting up of the image of the beast in the United States. That period is the fifteen days represented in Leviticus twenty-three from the feast of trumpets to Pentecost. The period of the formation of the image of the beast is from 9/11 unto the Sunday law, but the period of the proclamation of the message of the midnight cry is a fractal of the image of the beast formation from 9/11 unto the Sunday law.

Katika ole wa kwanza wanadamu waliteswa kwa muda wa miaka mia moja na hamsini. Miaka hiyo ilianza Julai 27, 1299 na kuishia Julai 27, 1449, wakati malaika wale wanne walipoziachilia pepo zile nne zilizokuwa zimeandaliwa kwa saa, na siku, na mwezi, na mwaka, ili wauue theluthi ya wanadamu. Kipindi hicho cha mateso kinawakilisha kipindi cha kusimamishwa kwa sanamu ya mnyama katika Marekani. Kipindi hicho ndicho siku kumi na tano zinazoonyeshwa katika Mambo ya Walawi ishirini na tatu kutoka sikukuu ya baragumu hadi Pentekoste. Kipindi cha kuumbwa kwa sanamu ya mnyama ni kutoka 9/11 hadi sheria ya Jumapili, lakini kipindi cha kutangazwa kwa ujumbe wa kilio cha usiku wa manane ni fractal ya kuumbwa kwa sanamu ya mnyama kutoka 9/11 hadi sheria ya Jumapili.

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.

Mwanzo na mwisho wa kutiwa muhuri pia ni alfa na omega ya kuundwa kwa sanamu ya mnyama. Kundi moja linafanyiza tabia kwa ajili ya muhuri wa Mungu; kundi jingine linafanyiza sanamu ya mnyama. Kipindi hicho nchini Marekani kinapatana na kipindi kilekile ulimwenguni kinachoanza katika sheria ya Jumapili. “Mwezi” ni ishara ya mateso yanayolazimisha kusimamishwa kwa sanamu hiyo, kwa hiyo mwezi katika sheria ya Jumapili, kama unavyowakilishwa na aya ya kumi na tano ya Ufunuo tisa, pia unawakilisha mateso ya Kiislamu wakati wa kusimamishwa kwa sanamu ya mnyama ulimwenguni.

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.

Kuna matumizi mengine ya kinabii yanayoonyesha jinsi unabii wa ole wa pili, na saa yake, siku, mwezi na mwaka wake, vinavyowakilisha sheria ya Jumapili na kuachiliwa kwa Uislamu ili kuipiga Marekani, lakini ni lazima tuendelee mbele kwa mambo mengine.

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.

Katika kipindi cha hivi karibuni, katika miezi sita iliyopita au zaidi, nimekuwa nikisisitiza kwamba Uislamu wa ole tatu umeunganishwa kinabii na malaika watatu. Kuanzia utabiri wa Yakobo wa siku za mwisho kwamba Yuda ni “mzabibu” uliofungamanishwa na “punda,” hadi Kristo kumfungua punda kabla ya kuingia Kwake kwa ushindi na mistari mingine, Uislamu wa ole ya kwanza na ya pili unawakilisha ujumbe wa kinabii uliowapa nguvu ujumbe wa malaika wa kwanza na wa pili, na Uislamu wa ole ya tatu unawakilisha ujumbe wa kinabii wa malaika wa tatu.

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.

Hivi karibuni sura moja kutoka katika kitabu kilichoandikwa na A. T. Jones ilinukuliwa, nayo inatambua ukweli huohuo, lakini kwa mtazamo tofauti. Jones anatumia sarufi na muundo wa Ufunuo kuonyesha jinsi isivyowezekana kutenganisha parapanda tatu za mwisho za ole na jumbe za malaika watatu. Anasisitiza kwamba malaika wa kwanza hawezi kutenganishwa na wa pili, na kwamba wa tatu hawezi kutenganishwa na wale wawili waliomtangulia. Mtazamo wa Jones umejikita kwa malaika wale watatu, na ingawa anathibitisha hoja yake kuhusu uhusiano usiotenganishika wa malaika hao watatu, kwa mantiki iyo hiyo anathibitisha pia kwamba wala parapanda za Ufunuo tisa haziwezi kutenganishwa na malaika watatu wa Ufunuo kumi na nne. Tutafunga makala hii kwa sura ya Jones.

CHAPTER XI. THE THIRD ANGEL'S MESSAGE

SURA YA 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.

“Jibu kwa swali hilo muhimu la leo, ‘Tutafanya nini?’ laweza kutolewa kwa uhakika kwa msingi wa Tarumbeta Saba na nafasi ya mataifa makubwa ya leo; kwa maana jibu limetolewa na neno la Mungu, juu ya msingi huohuo.

“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.

“Tumeona kwamba mambo matatu ya mwisho kati ya Baragumu Saba yameunganishwa kwa namna isiyotenganishwa na Ole tatu. Katikati kabisa ya Baragumu Saba—baada ya kumalizika kwa Baragumu ya Nne, na kabla ya kuanza kwa Baragumu ya Tano—imeandikwa: ‘Nami nikatazama, nikamsikia malaika mmoja akiruka katikati ya mbingu, akisema kwa sauti kuu, Ole, ole, ole, juu ya wakaao duniani, kwa sababu ya sauti nyingine za baragumu ya wale malaika watatu ambao bado hawajapiga.’ Ufunuo 8:13.”

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

“Kwamba Ole hizo Tatu zimeunganishwa kwa namna isiyotenganishwa na tatu za mwisho za Baragumu Saba, moja kwa moja kwa kila moja, kunawekwa mbali kabisa na shaka yote kwa ukweli kwamba, kupigwa kwa Malaika wa Tano kumalizikapo, imeandikwa: ‘Ole moja imepita; na tazama, bado zaja ole mbili baadaye.’ Ufunuo 9:12. Na baragumu ya sita ikishakwisha, imeandikwa: ‘Ole ya pili imepita; na tazama, ole ya tatu yaja upesi. Kisha malaika wa saba akapiga baragumu yake.’ Ufunuo 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.

“Sasa, akiunganishwa kwa namna isiyoweza kutenganishwa na malaika huyu anayetangaza kuja kwa Ole tatu, ambazo zimeunganishwa kwa namna isiyoweza kutenganishwa na tarumbeta tatu za mwisho kati ya Tarumbeta Saba, ni ‘Malaika wa Tatu’ wa Ufunuo 14.

“That this may be seen as also certain beyond all question, let us begin with the Third Angel’s Message of Revelation 14, and trace backward its direct connections to their beginning.

“Ili jambo hili lionekane pia kuwa hakika pasipo swali lolote, na tuanze na Ujumbe wa Malaika wa Tatu wa Ufunuo 14, na kufuatilia 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.’

“Maneno ya kwanza katika kumbukumbu kuhusu ‘Malaika wa Tatu’ ni haya: ‘Na malaika wa tatu akawafuata.’ Ufunuo 14:9. Hili linaonyesha kwamba wapo waliotangulia, ambao Malaika wa Tatu ‘aliwafuata.’”

“Take, then, the preceding verse: ‘And there followed another angel.’ This shows that an angel has also preceded this one, which, when this one follows, makes it ‘another.’

“Basi, ichukueni aya iliyotangulia: ‘Na malaika mwingine akafuata.’ Hili linaonyesha kwamba malaika mwingine pia amemtangulia huyu, ambaye, huyu anapofuata, humfanya kuwa ‘mwingine.’”

“Go back now to the sixth verse: ‘And I saw another angel.’ This also certifies that an angel has gone before, which causes this one, as he flies in the midst of heaven, to be ‘another.’

“Rudi sasa kwenye aya ya sita: ‘Nami nikamwona malaika mwingine.’ Hili nalo lathibitisha kwamba malaika mmoja ametangulia, jambo linalomfanya huyu, arukapo katikati ya mbingu, kuwa ‘mwingine.’”

“Following back further in the book of Revelation, we find no angel, except the Seventh Trumpet angel, until we come to the first verse of chapter ten; and there we read: ‘And I saw another mighty angel.’ This expression, as before, certifies that, before this one, there is an angel, which, when this one comes forth, causes him to be spoken of as ‘another.’

“Tukirudi nyuma zaidi katika kitabu cha Ufunuo, hatumkuti malaika yeyote, isipokuwa malaika wa Baragumu ya Saba, mpaka tufike kwenye mstari wa kwanza wa sura ya kumi; na hapo twasoma: ‘Nami nikamwona malaika mwingine mwenye nguvu.’ Kauli hii, kama ilivyokuwa hapo awali, inathibitisha kwamba, kabla ya huyu, yuko malaika mwingine, ambaye, huyu atokeapo, husababisha asemezwe kuwa ‘mwingine.’”

“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.’

“Tukirudi nyuma zaidi tena, hatuoni malaika wowote, isipokuwa malaika wa Baragumu ya Sita na ya Tano, mpaka tufikie aya ya mwisho ya sura ya nane; na hapo tunafikia wa kwanza kabisa, kwa maana twasoma: ‘Nami nikaona, nami nikamsikia malaika’—si ‘malaika mwingine,’ bali, kimsingi, ‘malaika.’”

“Thus, beginning with Revelation 8:13, there is an unbroken series of angels connected by the word ‘another,’ straight through to the Third Angel of Revelation 14, with his message. Thus:

“Hivyo, kuanzia Ufunuo 8:13, kuna mfululizo usiokatika wa malaika waliounganishwa kwa neno ‘mwingine,’ moja kwa moja hadi kwa Malaika wa Tatu wa Ufunuo 14, pamoja na ujumbe wake. Hivyo:”

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

“Nikaona, nikasikia malaika.” Ufunuo 8:13.

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

“‘Naye nikamwona malaika mwingine mwenye nguvu.’ Ufunuo 10:1.

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

“Nikamuona malaika mwingine.” Ufunuo 14:6.

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

“‘Malaika mwingine akafuata.’ Aya ya 8.”

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

“‘Na malaika wa tatu akawafuata.’ Aya ya 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:

“Huenda mchoro rahisi ufuatao utasaidia kuweka wazi uhusiano kati ya malaika anayetangaza Ole tatu za tarumbeta tatu za mwisho za zile Tarumbeta Saba, na Ujumbe wa Malaika wa Tatu wa Ufunuo 14:

“1st Trumpet Revelation 8:7

“Baragumu ya 1 Ufunuo 8:7”

“2nd Trumpet Revelation 8:8

“Baragumu ya 2 Ufunuo 8:8”

“3rd Trumpet Revelation 8:10

“Baragumu ya 3 Ufunuo 8:10”

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

“Baragumu ya 4 Ufunuo 8:12 ‘Malaika mmoja’—Ole, ole, ole. Ufunuo 8:13.

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

“Baragumu ya 5 Ufunuo 9:1–11/ Ole wa Kwanza”

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

“Baragumu ya 6 Ufunuo 9:13 hadi 11:13 Ole wa Pili ‘Malaika mwingine mwenye nguvu.’ Ufunuo 10:1”

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

“Baragumu ya 7 Ufunuo 11:13–19 Ole ya Tatu ‘Malaika mwingine. Ufunuo 14:6”

“‘There followed another.’ Revelation 14:6

“Kisha akafuata mwingine.” Ufunuo 14:6

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

“‘Malaika wa tatu akawafuata.’ Ufunuo 14:9.

“The bearing of all this may now be more fully seen through a consideration of what the Third Angel’s Message really is in itself: On its face the expression ‘the Third Angel,’ clearly has reference to the third in a series of three angels. As already signified, this series of three angels, each one bearing a message, is found in the fourteenth chapter of Revelation, verses 6–12. The messages of these three angels blend and culminate in the third, which does not cease to sound until the harvest of the earth is ripe, and made ready for the coming of the Lord to reap it.

Maana ya yote haya sasa inaweza kuonekana kwa ukamilifu zaidi kwa kuzingatia kile ambacho Ujumbe wa Malaika wa Tatu ulivyo hasa ndani yake wenyewe: Kwa jinsi unavyoonekana waziwazi, usemi “Malaika wa Tatu” kwa dhahiri unarejelea wa tatu katika mfululizo wa malaika watatu. Kama ilivyokwisha kuonyeshwa, mfululizo huu wa malaika watatu, kila mmoja akiwa amebeba ujumbe, unapatikana katika sura ya kumi na nne ya Ufunuo, aya ya 6–12. Ujumbe wa malaika hawa watatu huungana na kufikia kilele chake katika ule wa tatu, ambao hauachi kutangazwa mpaka mavuno ya nchi yatakapokuwa yameiva, na kuwekwa tayari kwa ajili ya kuja kwa Bwana kuyavuna.

“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 akiisujudia yule mnyama na sanamu yake, na kuipokea chapa yake katika kipaji chake cha uso, 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 za 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 saburi ya watakatifu: hao ndio wazishikao amri za Mungu, na imani ya Yesu.’”

“This is the Third Angel’s Message as it stands, separated from the other two. But, in fact, it can not be regarded as separate; and cannot be made to stand apart as if it alone were a single, separate message to the world; for the very first words concerning it are: ‘The Third Angel followed THEM.’ Thus, by the very first words of the message itself we are referred not only to the one, but to the two, which preceded it. And the Greek word translated ‘followed’ signifies not following apart, nor only following, but ‘following with,’ as soldiers follow their captain, or servants their master; therefore, ‘to follow one in a thing; to let one’s self be led.’ When spoken of things, it signifies to follow as a result; to follow ‘as a consequence of something which had gone before.’ Thus, as to persons, the Third Angel follows with the two which have preceded; and his message, as a thing, follows as a result, or consequence, of the which have gone before.

“Huu ndio Ujumbe wa Malaika wa Tatu kama ulivyo, ukiwa umetenganishwa na wale wengine wawili. Lakini, kwa kweli, hauwezi kuzingatiwa kuwa umetengwa; wala hauwezi kufanywa usimame kando kana kwamba peke yake ndio ujumbe mmoja, uliotengwa, kwa ulimwengu; kwa maana maneno ya kwanza kabisa yanayouhusu ni haya: ‘Malaika wa Tatu akawafuata HAO.’ Hivyo, kwa maneno ya kwanza kabisa ya ujumbe wenyewe tunaelekezwa si kwa huyo mmoja tu, bali kwa hao wawili walioutangulia. Nalo neno la Kiyunani lililotafsiriwa kuwa ‘akafuata’ halimaanishi kufuata kwa kutengana, wala kufuata tu, bali ‘kufuata pamoja na,’ kama askari wanavyomfuata jemadari wao, au watumishi bwana wao; kwa hiyo, ‘kumfuata mtu katika jambo fulani; kujiacha mwenyewe kuongozwa.’ Linaposemwa juu ya mambo, humaanisha kufuata kama tokeo; kufuata ‘kama matokeo ya jambo fulani lililokwenda kabla.’ Hivyo basi, kuhusu nafsi, Malaika wa Tatu hufuata pamoja na wale wawili waliomtangulia; na ujumbe wake, kama jambo, hufuata kama tokeo, au matokeo, ya yale yaliyokwenda kabla.”

“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.

“Lakini kuhusu yule wa Pili pia imeandikwa: ‘Akamfuata malaika mwingine.’ Kama ilivyo kwa Malaika wa Tatu kumfuata wa Pili, ndivyo ilivyo kwa Malaika wa Pili kumfuata wa Kwanza. Naye wa Kwanza imeandikwa juu yake: ‘Nikaona malaika mwingine akiruka,’ n.k. Huyu ndiye wa kwanza katika mfululizo huu wa watatu. Hufuatwa pamoja naye na mwingine; naye Malaika wa Tatu huwafuata wao. Kuna mfululizo katika utaratibu wa kuinuka kwao; lakini, hao watatu watakapokuwa wameinuka kwa mfululizo, ndipo huendelea pamoja kama mmoja. Yule wa Kwanza hutangaza ujumbe wake; yule wa Pili hufuata na kuungana na wa Kwanza; yule wa Tatu huwafuata, na kuungana nao; ili kwamba, hao watatu wanapounganishwa, na kuendelea pamoja katika nguvu yao ya umoja, huunda ujumbe mkuu, wa namna tatu, wenye sauti kuu. Inawapasa wote ili kuufanya Ujumbe wa Malaika wa Tatu kuwa mkamilifu; wala Ujumbe wa Malaika wa Tatu hauwezi kutolewa kwa kweli pasipo kutolewa kwa yote.”

“What, then, is the threefold message in its respective parts?—Here is the First: ‘And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, saying with a loud voice, Fear God, and give glory to Him; for the hour of His judgment is come: and worship Him that made heaven, and earth, and the sea, and the fountains of waters.’

“Basi, ule ujumbe wa sehemu tatu katika sehemu zake mbalimbali ni nini?—Huu hapa wa Kwanza: ‘Kisha nikaona malaika mwingine akiruka katikati ya mbingu, akiwa na injili ya milele awahubirie hao wakaao juu ya nchi, na kila taifa, na kabila, na lugha, na watu, akisema kwa sauti kuu, Mcheni Mungu, na kumtukuza Yeye; kwa maana saa ya hukumu Yake imekuja: naye msujudieni Yeye aliyezifanya mbingu, na nchi, na bahari, na chemchemi za maji.’”

“Here is the Second: ‘And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because the made all nations drink of the wine of the wrath of her fornication.’

“Huyu ndiye wa Pili: ‘Na malaika mwingine akafuata, akisema, Babeli umeanguka, umeanguka, mji ule mkuu, kwa sababu uliwanywesha 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.’

“Na huyu ndiye wa Tatu: ‘Na malaika wa tatu akawafuata, akisema kwa sauti kuu, Mtu yeyote akimwabudu 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 mchanganyiko 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; nao hawana raha mchana wala usiku, hao wamwabuduo Mnyama na sanamu yake, na kila aipokeaye chapa ya jina lake. Hapa ndipo penye subira ya watakatifu: hapa ndipo walipo hao wazishikao amri za Mungu, na imani ya Yesu.’”

“A glance at the wording of each of these messages will discover that thought in the Greek word ‘followed,’ which signifies ‘following as a consequence.’ The First bears the everlasting gospel, to preach to every creature, calling upon all to fear God and give glory to Him, and to worship Him; because the hour of His judgment is come. the rejection of this message produces a condition of things which, as the consequence of such rejection, is described in the words of the Second Angel, which follows. And because of the rejection of the First Message; and because of the consequences of that rejection, as announced in the Second; a condition of things is produced, as a further consequence, which requires that the Third Angel shall follow them, proclaiming with a loud voice his dreadful warning against the terrible evils that have been produced as the double consequence of the rejection of the First Message.

“Mtazamo wa haraka juu ya maneno ya kila mmoja wa ujumbe huu utaonyesha wazo lililo katika neno la Kiyunani lililotafsiriwa ‘ikafuata,’ ambalo humaanisha ‘kufuata kama tokeo.’ Wa Kwanza hubeba injili ya milele, ili kuhubiriwa kwa kila kiumbe, akiwaalika wote wamche Mungu na kumtukuza Yeye, na kumwabudu Yeye; kwa sababu saa ya hukumu Yake imekuja. Kukataliwa kwa ujumbe huu huzaa hali ya mambo ambayo, kama tokeo la kukataliwa huko, imeelezwa katika maneno ya Malaika wa Pili, anayefuata. Na kwa sababu ya kukataliwa kwa Ujumbe wa Kwanza; na kwa sababu ya matokeo ya kukataliwa huko, kama yanavyotangazwa katika wa Pili; huzaliwa hali ya mambo ambayo, kama tokeo la zaidi, huhitaji kwamba Malaika wa Tatu awafuate, akitangaza kwa sauti kuu onyo lake la kutisha dhidi ya maovu ya kutisha ambayo yameletwa kama tokeo la mara mbili la kukataliwa kwa Ujumbe wa Kwanza.

“And that the voice and work of the Third Angel blend with that of the First, is plain from his closing words: ‘Here are they that keep the commandments of God, and the faith of Jesus;’ because this is ever the object of the preaching of the everlasting gospel. It is the substance of fearing God and giving glory to him, and of worshiping ‘him that made heaven, and earth, and the sea, and the fountains of waters.’ The keeping of the commandments of God and the faith of Jesus is the only thing that will enable any soul to stand in the hour of his judgment, which the first angel declares ‘is come.’

“Na kwamba sauti na kazi ya Malaika wa Tatu huungana na ya Yule wa Kwanza, hilo liko wazi kutokana na maneno yake ya kufunga: ‘Hawa ndio wazishikao amri za Mungu, na imani ya Yesu;’ kwa sababu hili ndilo daima lengo la kuhubiriwa kwa injili ya milele. Hili ndilo kiini cha kumcha Mungu na kumpa utukufu, na cha kumwabudu ‘yeye aliyezifanya mbingu, na nchi, na bahari, na chemchemi za maji.’ Kuzishika amri za Mungu na imani ya Yesu ndilo jambo pekee litakalowezesha nafsi yoyote kusimama katika saa ya hukumu yake, ambayo malaika wa kwanza hutangaza kwamba ‘imekuja.’”

“Immediately following the closing words of the Third Angel is ‘heard a voice from heaven saying unto me, Write, Blessed are the dead which die in the Lord from henceforth’—from this time forward. Revelation 14:13. And immediately following this are the words, ‘And I looked, and behold a white cloud, and upon the cloud one sat like unto the Son of man, having on his head a golden crown, and in his hand a sharp sickle. And another angel came out of the temple, crying with a loud voice to him that sat on the cloud, Thrust in thy sickle, and reap: for the time is come for thee to reap; for the harvest of earth is ripe. And he that sat on the cloud thrust in his sickle on the earth; and the earth was reaped.’ Revelation 14:14–16. And ‘the harvest is the end of the world.’ Matthew 13:39.

“Mara tu baada ya maneno ya kufunga ya Malaika wa Tatu husikika ‘sauti kutoka mbinguni ikiniambia, Andika, Heri wafu wafiao katika Bwana tangu sasa’—kuanzia wakati huu na kuendelea. Ufunuo 14:13. Na mara tu baada ya haya yapo maneno haya, ‘Nikaona, na tazama, wingu jeupe, na juu ya lile wingu aliketi mmoja aliyefanana na Mwana wa Adamu, mwenye taji ya dhahabu kichwani mwake, na katika mkono wake mundu mkali. Na malaika mwingine akatoka katika hekalu, akimlilia kwa sauti kuu yeye aliyeketi juu ya lile wingu, Tia mundu wako ukate; kwa maana wakati wa kuvuna umefika; kwa maana mavuno ya nchi yameiva. Naye aliyeketi juu ya lile wingu akatia mundu wake juu ya nchi; nayo nchi ikavunwa.’ Ufunuo 14:14–16. Na ‘mavuno ndiyo mwisho wa ulimwengu.’ Mathayo 13:39.”

“Again: the Third Angel particularly warns all people against the worship of the beast and his image, whatever these may be; and, from Revelation 19:11–21, we find that the beast and his image are ‘alive’ when the Lord comes in the clouds of heaven, and are ‘both’ destroyed with the brightness of his coming.

“Tena: Malaika wa Tatu huwaonya watu wote hasa juu ya kuimsujudia yule mnyama na sanamu yake, viwe ni nini vyovyote; na, kutoka Ufunuo 19:11–21, tunaona kwamba yule mnyama na sanamu yake wako ‘hai’ wakati Bwana anapokuja katika mawingu ya mbingu, na ‘wote wawili’ wanaangamizwa kwa mng’ao wa kuja 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 mkuu, wa sehemu tatu, wenye sauti kuu, unaotoka kwenda kwa kila taifa na jamaa na lugha na watu, kabla tu ya kuja kwake Bwana mara ya pili; nao unakomaza mavuno ya nchi, na kuwatayarisha watu waliowekwa tayari kwa ajili ya Bwana, kama vile ujumbe wa Yohana Mbatizaji ulivyoitengeneza njia kwa ajili ya kuja kwake Bwana mara ya kwanza. Na hivyo ni ujumbe wa mwisho kabisa, wa kuhitimisha, 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.

“Na sasa, tukiwa hivyo na ufahamu wa kile Ujumbe wa Malaika wa Tatu ulivyo ndani yake wenyewe, uhusiano wa ujumbe huo kwa mataifa makuu ya leo unaweza kutambuliwa vyema zaidi kwa kuzingatia Wakati wa Ujumbe wa Malaika wa Tatu.” A. T. Jones, The Great Nations of Today, 114.