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.
怀爱伦曾多次讲着，耶稣勒拿撒勒会堂里向众人所读个《以赛亚书》那段经文，勿单宣告了伊自家个工作，也预表了阿拉个工作。彼受膏之工个完全应验，乃是由组成十四万四千人旗号个那班人来成全个。
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.
主耶和华个灵临到我身浪；因为耶和华膏了我，叫我向谦卑个人传好信息；差遣我去裹好伤心个人，向被掳个人宣告释放，向受捆绑个人宣告开监；宣告耶和华悦纳个人禧年，并宣告我伲 神报仇个日子；安慰一切悲哀个人；赐给锡安悲哀个人，叫伊拉得着华冠代替灰尘，喜乐个膏油代替悲哀，赞美个衣裳代替忧伤个灵；叫伊拉称为公义个树，是耶和华所栽种个，叫伊得荣耀。伊拉必重建古来个荒场，兴起先前荒凉个所在，修造荒废个城邑，就是累代荒凉个所在。外邦人要站着牧养倷个羊群；外族个子孙要做倷个耕田个、修理葡萄园个。独独倷要称为耶和华个祭司；人要称倷为我伲 神个仆役。倷要吃列国个财物，并且因伊拉个荣耀夸耀。倷拉从前所受个羞辱，必要得着加倍个福分；所受个凌辱，伊拉必因自己所得个分欢喜；所以伊拉在本地必承受加倍个产业；永远个喜乐必归于伊拉。以赛亚书 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.”
勒上一篇文章里，倷开始辨认组成三百九十一年搭十五日个时间预言里“辰光、月、日搭年”。辰光弗再延长了，所以到末后的日子里，当第一祸搭第二祸个预言性特征勒第三祸里重演个辰光，这四样时间个说法必须照象征来应用。“年”就是“主悦纳人个年”，也就是“我拉上帝报仇个日子”。
The “day,” is “the day of calamity,” a day of recompense, and vengeance, as set forth by Moses.
个“日辰”，就是“遭难个日辰”，是报应个日辰，也是伸冤复仇个日辰，正像摩西所陈明个。
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.
伸冤在我，报应也在我；到该辰光，伊拉个脚必要滑跌。因为伊拉遭祸个日脚已经临近，将要临到伊拉身浪个事也赶紧来到。申命记 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.
《以赛亚书》里讲着个是“蒙悦纳个年”搭“报仇个日子”；而报仇个日子，就是摩西所讲个“遭灾个日子”，到该辰光，老底嘉个脚要滑跌，因为伊拉要受报应搭报仇。大地震个辰光、遭灾个日子、蒙悦纳个年搭头一个月，侪搭星期日法相符合。《约珥书》里“月”个字是添进去个字，不过添进去个字是对个。译经个人添上“月”个字，正是合着个真理：后雨是在头一个月降下个。
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.
锡安个子民啊，故当欢喜，喺耶和华——恁个上帝里向快乐；因为伊照正适个分量赐拨恁前个雨，也要为恁降下雨，就系前个雨并后个雨，喺正月里。约珥书 2:23。
The word “month” is an interpretation, not part of the original inspired text. The Hebrew simply says the rains will come “in the first” or “as at the first”—meaning God will restore the rains in their proper season, just like in former times. Sister White repeatedly aligns the Millerite movement of 1840 to 1844 with Pentecost to describe the latter rain in the latter days. The latter rain comes “as at the first,” which was Pentecost, which Sister White repeatedly aligns with the Sunday law.
“month” 箇只字眼是译解，弗是原来受圣灵默示个经文本身一部分。希伯来文本只简简单单讲，雨要“在起头个辰光”来，或“像起头辰光一样”——意思就是上帝要照从前个样式，在合宜个时令里恢复降雨。怀爱伦姊妹一再把 1840 到 1844 年个米勒派运动同五旬节并排来讲，为着说明末后日子个晚雨。晚雨要“像起头辰光一样”来到；起头个辰光就是五旬节，而怀爱伦姊妹也一再把五旬节同星期日法令并排来讲。
“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.
“佮第三位天使信息个宣告合一个天使，要用伊个荣耀照亮全地。迭搭是一桩预先讲着个、普天下范围广大、权能异常个工作。1840—44年个复临运动，显明上帝权能个荣耀见证；第一位天使个信息传到世浪向个各处布道站，有些国家里个宗教关切之大，是自十六世纪宗教改革以来，任何地方所未曾见过个；总归，迭些都要给第三位天使末后一遍警告之下个大有能力个运动所超过。”
“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.
“该项做工要像五旬节辰光个做工一样。正像‘前雨’曾经赐下来，就是圣灵末开福音个辰光大大浇灌，为要叫宝贵个种子发芽生长；照样，‘后雨’也要在福音收尾个辰光赐下来，为要叫庄稼成熟。‘我伲若切切追求认识耶和华，就必认识祂；祂出现确定像早晨个光；祂必临到我伲像甘霖，像滋润田地个春雨秋雨。’何西阿书 6:3。‘锡安个子民哪，侬要欢喜，因耶和华—侬个 神欢喜；因祂按着相宜个分量赐给侬秋雨，也为侬降下甘霖，就是秋雨、春雨。’约珥书 2:23。‘ 神说：在末后个日子，我要将我个灵浇灌凡有血气个。’‘到辰光，凡求告主名个人，就必得救。’使徒行传 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.
“福音个大工夫，到末了辰光，弗该比伊开头辰光所显明个上帝大能来得少。福音开头辰光，借着先雨个倾倒所应验个预言，到收尾辰光，还要再勒后雨里向应验。阿拉勒此看见‘苏醒个辰光’，使徒彼得就是向望牢个；伊曾讲：‘所以侬拉务要悔改，回转，叫侬拉个罪得着涂抹，等到主面前来个苏醒辰光到了；伊就要差遣耶稣。’使徒行传 3:19, 20。”《善恶之争》，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.
五旬节乃福音工作个“开端”或“起头”，而末后个雨伉“收结”之时便是个“终局”。头一个预表末后一个。正月乃指明圣灵个浇灌发生勒礼拜日法令之时。
“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. …
“倷当中弗曾有一个人，若是品格上还有一点污点抑是瑕疵，就会领受上帝个印记。补救倷品格里个缺欠，洁净心灵个圣殿，除去一切污秽，这是留拨倷自家去做个。阿末，晚雨就要落勒倷身上，正如早雨勒五旬节个日子落勒门徒身上一样。……”
“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.
“众弟兄啊，侬拉勒个重大预备工作里向，到底勒做啥？个些同世界联合个人，正勒接受属世个模子，也正勒为受兽个印记做预备。个些勿信靠自家、勒 神面前自卑，且因顺从真理来洁净自家灵魂个人，个些正勒接受天上个模子，也正勒为额上受 神个印做预备。等到法令一发布，印记一盖落去，伊拉个品格就要直到永远仍旧纯洁、无瑕。”《证言》卷五，214，216。
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.
头一“个月”就是礼拜日法；大地震个“辰光”就是礼拜日法；灾殃、报应并报仇个“日子”就是礼拜日法；蒙悦纳个“年”也是礼拜日法。头一桩灾祸预言里一百五十年，到礼拜日法就告结束；也正是在其辰光，三百九十一年并十五日开始。
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.
对执喇叭个第六位天使讲：“放脱捆勒大河幼发拉底里向个四位天使。” 迭四位天使就放脱了；伊拉原是预备好了，到某一时、某一日、某一月、某一年，要杀害人个三分之一。启示录 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.
缚勒大河幼发拉底里向个“四位天使”，到礼拜日法令个辰光就“得释放”了。伊拉照预言，早已“预备”好，为着第二样灾祸个辰、日、月、年，去杀害人个三分之一。美国到礼拜日法令辰光，作为《圣经》预言里向个第六个国度被杀；而美国也正是到礼拜日法令所建立个三重联合里向个三分之一。第二样灾祸到第三样灾祸里向会重演，正像第二位天使到第三位天使里向会重演一样。
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.
格四道风勒九一一辰光放出来，标明十四万四千人受印个起头，随后立刻又勒压住。伊赛亚书六十一章里向哀哭个人，等到得着安慰个辰光，伊拉是勒星期日法令来到个辰光，因着保惠师完全倾注下来而得着安慰；格个辰光也就是大地震个“辰刻”。勒蒙悦纳个年间哀哭个人，就正是以西结书九章里哀哭、后来领受上帝印记个同一班人。耶稣起首传道个辰光，就是引用伊赛亚书六十一章；怀爱伦姊妹也把伊个宣告同倷个工作并列起来。
“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.
基督向世界宣告伊个使命个辰光，是勒拿撒勒个会堂里，伊诵读以赛亚先知书个话：“主个灵勒我身浪，因为伊膏我，叫我传福音拨穷苦人；差遣我医好伤心个人，宣告被掳个得释放，瞎眼个得看见，叫受压伤个得自由，宣告主所悦纳个年。” 摆勒伊面前个，是何等个工作啊！——宣告主所悦纳个年。迭个时期囊括一代又一代，从一个世纪延展到另一个世纪，只要恩典宽容个时期还勒延续。上帝正勒等候，等人祈求、叩门；也勒察看人类阿曾亲近伊，因为独独伊能帮助阿拉。伊切望赦免伊拉个罪，接纳伊拉做属伊个人。凡是痛悔个灵魂来归向伊，伊总要接纳；因为上帝膏伊个独生子，正是为着成就迭项工作。
“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.
“弗过，基督为啥勿把以赛亚书里记下个话讲完呢？伊为啥省脱‘并我哋上帝报仇个日子’这一句呢？后半句搭前半句一样，侪是真理；基督并呒没因伊个缄默、因扣起伊自家赐拨所拣选先知个一部分话，就否认这真理。阿末一条句子，正是伊个听众欢喜停勒上头反复思想个，也正是伊拉倾向去实行个——对一切勿属伊拉宗教信仰个人宣告审判。伊拉勿是把真理、公义搭赦免个言语赐拨百姓，倒转教导伊拉，说上帝恨恶一切外邦世界。上帝个父性品格受着误表，并且给人个遗传掩埋脱了。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.’
上帝子民㑚个世代个使命，已经写勒启示个话语里，说明弥赛亚个工作：“主耶和华个灵勒我身浪；因为耶和华用膏膏我，叫我传好信息拨谦卑个人；差遣我医好伤心个人，报告被掳个人得释放，叫被捆绑个人出监牢；报告耶和华个恩年，和我拉上帝报仇个日子；安慰一切悲哀个人，赐恩拨锡安悲哀个人，叫伊拉得着华冠代替灰尘，喜乐个油代替悲哀，赞美个衣裳代替忧伤个灵；叫伊拉称为公义个树，是耶和华所栽种个，叫伊得荣耀。”
“‘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.
“‘伊拉要重造古旧个荒场，要兴起先前个荒废；伊拉要修补荒凉个城邑，就是多代荒废个所在。’”《Lake Union Herald》，1908年11月11号。
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.
阿拉进一步来讲第三样灾祸里向第二样灾祸个重述以前，阿拉应当提醒自家，这个信息是要藉着“一行加一行”来领会个。这就指明：凡是受感个圣言里一切合乎星期日法背景个“时辰”“日子”“月分”同“年分”，也都要应用到伊斯兰为着攻击星期日法所作个预备上。
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.
譬如講：“时辰”个字眼，喺旧约里向只有一卷书出现过，而迭卷书就係《但以理书》。喺《但以理书》里，“时辰”一共提着五次。
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.
弗论啥人，若勿俯伏敬拜，当下就要拨伊扔勒烧得猛火腾腾个火炉当中。……现今倘若侬㑚预备好了，到侬㑚一听见号角、笛、琴、三角琴、瑟、洋琴，并各样乐器个声音，就俯伏敬拜我所立个像，也还罢了；若若勿敬拜，当下就要拨扔勒烧得猛火腾腾个火炉当中；还有啥个神能从我手里救侬㑚出来呢？但以理书 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.
怀爱伦姊妹屡次将《但以理书》第三章，因此也将“同一时辰”，应用于星期日法案。于《但以理书》第四章中，但以理为着要说明将要临到尼布甲尼撒个审判，心里困惑了“一时辰”。
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.
迭歇，个名叫伯提沙撒个但以理，惊愕了一歇辰光，心里个念头叫伊烦乱。王开口讲：「伯提沙撒，弗要为个梦，还是为个梦个讲解，心里作难。」伯提沙撒回答讲：「我主啊，愿个梦应验勒恨恶侬个人身上，个讲解归勒侬个仇敌。」但以理书 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.
但以理为着要明白该哪能向尼布甲尼撒说明伊将要来到个审判，惊愕了“一时”。但以理所代表个，正是头一位天使个使者；伊宣告审判个“时辰”已经来到。伊个预言传给尼布甲尼撒，一年以后，临到巴比伦个审判也临到了尼布甲尼撒身上。
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.
就勒个辰光，迭件事体就应验勒尼布甲尼撒身浪；伊从人中间给赶出去，喫草像牛一样，身子给天浪个露水打湿，直到伊个毛发长得像老鹰个翎毛，指甲像鸟个爪。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.
但以理所预言个，是即将来到个礼拜日法；伊一临到，就是审判巴比伦个“辰光”。两过“辰光”都指明礼拜日法，也就是大地震个辰光。尼布甲尼撒是巴比伦故事个阿尔法，伯沙撒是伊个欧米伽；伯沙撒正是在手指写字显现在墙浪向个当夜，就被杀脱了。
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.
就勒同一辰光，有个人个手指头显出来，正在王宫墙壁个灰泥浪、灯台对过写字；王也看见勒写字个只手个一部分。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.
“同一刻辰”墙壁浪向显现个字样，表明书面个星期日法是在星期日法来到辰光，毁脱教会搭国家分离个“墙”；随后巴比伦终结，正像美利坚合众国作为圣经预言里向第六个国度也要终结。作为第六个国度，美利坚合众国就是以赛亚书二十三章里头、推罗个淫妇被忘记个辰光，执掌王权七十个象征年份个势力。以赛亚所讲个国度或者君王，就是七十年个日子；而圣经预言里向统治七十年个国度，就是巴比伦。伯沙撒个巴比伦个倾覆，预表美利坚合众国个倾覆，就发生勒星期日法辰光；其时墙上个字样，搭启示录十三章里向“像龙开口说话”正相符合。
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.
《启示录》第十八章里，对巴比伦个审判是从第四节个星期日法令开始个；阿是辰光第二个声音指出，伊个审判在“一时之间”来到，也在“一日之间”来到。
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.
我又听见另有一把声音从天浪来，讲：我个百姓啊，要从伊里向出来，免得佬拉有分伊个罪过，也免得领受伊个灾殃。因为伊个罪恶已经堆到天浪， 神也想起伊个不义来。伊哪能待人，也要哪能报应伊；照伊所行个，加倍报应伊；伊用啥杯斟给人，也用双加个斟给伊。伊哪能荣耀自家，哪能奢华宴乐，也要照样叫伊受痛苦、受悲哀；因为伊心里讲：我坐着做皇后，并弗是寡妇，决弗会看见悲哀。所以伊个灾殃要在一日之间来到，就是死亡、悲哀、饥荒；伊还要给火彻底烧脱，因为审判伊个主 神大有能力。地上个君王，就是同伊行淫、一淘奢华宴乐个，看见伊焚烧个烟，就要为伊哭泣哀号。因为怕伊所受个痛苦，就远远立勒，讲：哀哉！哀哉！巴比伦大城，坚固个城啊！因为一时之间，侬个刑罚就来到哉。启示录 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.
显然，对巴比伦个渐进审判，是从第四节里向个礼拜日律法开始个；当辰光，上帝向其余个羊群，从巴比伦里向召出来。约翰指出伊受审判个辰光，既是“一日”，也是“一时”，证实了关乎辰光个表号，应当按表号来领会。
Passover was to be kept in the first month, and Passover aligns with the cross, which in turn aligns with the Sunday law.
逾越节应当守㑚正月，逾越节同十字架相对应，而十字架转过来又同星期日法令相对应。
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.
耶和华勒埃及地对摩西搭亚伦讲：“迭个月要做倷月份个起头；对倷来讲，伊要做一年里向个头一个月。倷要对以色列全会众讲：‘迭个月初十日，个人要照伊祖上个家，拿一只羊羔，一家一只。若是一家人忒少，食勿脱一只羊羔，就让伊搭离伊屋里近个邻舍，照人数一淘拿；个人照伊食量，来算定羊羔。倷个羊羔总要无残疾，是头一年个公羊；倷可以从绵羊里，阿是从山羊里拿。倷要留到同个月十四日；到黄昏个辰光，以色列会众全体都要把伊宰脱。’” 出埃及记 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.
逾越节是五旬节时期个起头，所以佢预表五旬节；五旬节转过来又同星期日法令相对应。会幕是在正月初一竖立起来个，因此预表得胜个教会在星期日法令之时被建立起来，作为一面旌旗。“时辰”、“日子”、“月份”同“年份”——第二样灾祸里向个这些时间表述，所指明个就是星期日法令；并且按着“律上加律，例上加例”，只要上下文相合，这些时间个表达一条一条都同星期日法令相对应。在星期日法令之时，教皇制逼迫个第二个时期开始；头一个时期就是一千二百六十年，在那段时期里产生了殉道者，佢拉在第五印中向主呼喊，问“还要到几时”，直到教皇权势受审判。于第二次教皇制个血腥屠杀里，耶稣已经告诉伊个百姓，当受逼迫个辰光，勿需担心自家要讲啥。
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.
但人若押解侬，交付侬个辰光，侬弗要预先挂虑该讲啥，也弗要预先筹划；只要到个辰光所赐给侬个，就讲个：因为讲个弗是侬，乃是圣灵。马可福音 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.
头一场灾祸里，人受折磨一百五十年。此些年数起于一二九九年七月二十七日，终于一四四九年七月二十七日；彼时，四位天使放开了那为时辰、日子、月份、年岁所预备的四风，要杀害人的三分之一。此段受折磨的时期，预表在美国设立兽像的时期。此时期，就是《利未记》二十三章里所表明的十五日，从吹角节直到五旬节。兽像形成的时期，是从9/11直到星期日法；但午夜呼声信息之宣告的时期，乃是兽像形成从9/11直到星期日法这一时期的分形。
The beginning and ending of the sealing are also the alpha and omega of the image of the beast formation. One class is forming a character for the seal of God; the other is forming an image of the beast. That period in the United States aligns with the same period in the world that begins at the Sunday law. The “month” is a symbol of the torment that forces the setting up of the image, so the month at the Sunday law as represented by verse fifteen in Revelation nine also represents the Islamic torment during the setting up of the image of the beast in the world.
印記个起头搭煞收煞，也就是兽像形成个阿尔法搭欧米伽。一等人正在为上帝个印记形成品格；另一等人正在形成兽个像。美国里向个该段时期，搭世界上从星期日法起头个同一段时期相对齐。“一个月”是强迫设立兽像个苦楚个象征；所以，启示录第九章第十五节所表明个、发生勒星期日法时个“月”，也代表世界里向设立兽像期间个伊斯兰苦害。
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.
“第二样灾祸”个预言，还有别样个预言性应用；其中关于伊个预言并伊个“一时、一日、一月、一年”，乃是表明礼拜日法令，并且表明伊斯兰教得着释放去击打美国。不过阿拉必须继续讲下去，转到别样个要点。
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.
近来一段辰光，约莫过去六个月里，阿一直着重讲明：三样灾祸个伊斯兰教，按预言是同三位天使互相关联个。自雅各对犹大末后日子个预言，说伊是拴勒“驴”浪个“葡萄树”；到基督勒伊凯旋进城之前，先释放仔驴；并其他若干线索来看，头一样灾祸同第二样灾祸个伊斯兰教，代表赐能力拨头一位同第二位天使信息个预言信息；第三样灾祸个伊斯兰教，就代表第三位天使个预言信息。
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.
近来有人提到 A. T. Jones 所著一部书里个一章，伊也指出同样个事实，不过是从另外一种路数来讲。Jones 运用《启示录》个语法搭结构，表明末后三枝灾祸号筒，决弗可能脱离三位天使个信息而另行分开。伊所强调个是：第一位天使个信息弗能同第二位分开，而第三位也弗能同前两位分开。Jones 个着眼点是在三位天使；伊当伊论证三位天使之间个关系乃是弗可分离个辰光，也凭同一样个逻辑证明：《启示录》第九章个号筒，也同样弗能同《启示录》第十四章个三位天使分开。本文末了，要以 Jones 个这一章来作结束。
CHAPTER XI. THE THIRD ANGEL'S MESSAGE
第十一章 第三位天使个信息
“THE answer to that important question for today, ‘What shall we do?’ can be given with certainty upon the basis of the Seven Trumpets and the place of the great nations of today; because the answer is given by the word of God, upon this very basis.
“对今朝个恁个要紧问题，‘阿拉该哪能做？’个回答，按照七枝号同今朝列强个地位，可以确凿无疑地讲出来；因为个回答正是照上帝个道、就恁个根基所赐个。
“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.
“倷已经看见，搭七号里向末后三号分弗开相连个，就是三样灾祸。正当七号当中——第四号终了之后，第五号开头之前——经上写道：‘我又看见，也听见一位天使飞在天空当中，大声讲：祸哉，祸哉，祸哉，归于住勒地上个人；因为还有三位天使号筒个其余声音，伊拉还要吹响。’启示录 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.
“三样灾祸同七枝号筒末后三枝，一枝相应一样，乃是分不开个；此点毫无疑问，因为第五位天使吹号已毕个辰光，经上写道：‘一样灾祸过去哉；看哪，后头还有两样灾祸要来。’启示录 9:12。等到第六枝号筒完毕个辰光，经上又写道：‘第二样灾祸过去哉；看哪，第三样灾祸快要来哉。第七位天使就吹号。’启示录 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.
“现在，佮箇宣告三样灾祸将要临到个天使分勿开、紧紧连勒一道个，就是《启示录》第十四章里向个‘第三位天使’；而三样灾祸，也佮七号里向末后三号分勿开、紧紧连勒一道。”
“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.
「为着使此事分明看见，实在确定，毫无可疑，阿拉就从《启示录》第十四章第三位天使个信息起首，顺着伊直接个联系，一路向前追溯到伊起头个所在。 」
“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.’
“關於『第三位天使』个記錄裡向頭一句話是：『第三位天使接勒伊拉後頭。』啟示錄 14:9。箇個表明，已經有些人行勒伊拉前頭，第三位天使是『接勒伊拉後頭』个。”
“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.’
“故此，且看前头该节：‘又有一位天使随之而来。’此便表明，在此一位之前，亦已有一位天使在先；因这一位乃随后而来，故称之为‘又一位。’”
“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.’
「㑚伲阿转去看第六节：『我又看见另有一位天使。』阿个也证实，先前已经有一位天使过去咾，所以阿一位，当伊飞勒天中央辰光，就称做『另有一位』。」
“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.’
《启示录》再往前推寻，除了第七号角个使者以外，直等到第十章第一节，阿拉并呒没看见别样使者；到该搭，阿拉读着：“我又看见另有一位大力个使者。” 该个说法，像前头一样，证实勒该一位之前，原已有一位使者；及至该一位显现出来，就使得人称伊为“另有一位”。
“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.’
“再朝后头追溯过去，除脱第六号同第五号吹号个天使以外，阿拉寻弗着别样个天使，直到阿拉来到第八章个末一节；到咾个地方，阿拉就碰着起初个根源，因为经上写道：‘我观看，也听见一个天使’——弗是‘另一个天使’，乃是首先、根本上讲个‘一个天使’。”
“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:
“故此，弗《启示录》8:13起，借着‘另有一位’个字样，一路有一串不断个天使相连，一直通到《启示录》14章带着伊信息个第三位天使。如此：”
“‘I beheld, and heard an angel." Revelation 8:13.
“我望见，也听见一位天使。”启示录 8:13。
“‘And I saw another mighty angel.’ Revelation 10:1.
“‘我又看见另有一位大力个天使。’《启示录》10:1。”
“‘And I saw another angel.’ Revelation 14:6.
“‘我又看见一位别个个天使。’ 启示录 14:6。”
“‘And there followed another angel.’ Verse 8.
“‘又有一位天使跟勒来。’第8节。”
“‘And the third angel followed them.’ Verse 9.
“‘第三位天使跟牢伊拉。’ 第9节。”
“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:
“阿下个简单个图样，或者会帮人看清爽：宣告七枝号筒里向后末三枝号筒个三样灾祸个天使，搭《启示录》14章第三位天使个信息，中间个关系：”
“1st Trumpet Revelation 8:7
“第一号 Revelation 8:7”
“2nd Trumpet Revelation 8:8
“第二號 啟示錄 8:8
“3rd Trumpet Revelation 8:10
“第三號喇叭 Revelation 8:10
“4th Trumpet Revelation 8:12 ‘An angel’—Woe, woe, woe. Revelation 8:13.
「第四號」《啟示錄》8:12：「一位天使」——禍哉，禍哉，禍哉。《啟示錄》8:13。
“5th Trumpet Revelation 9:1–11/ First Woe
“第五号角 启示录 9:1–11／第一样灾祸”
“6th Trumpet Revelation 9:13 to 11:13 Second Woe ‘Another mighty angel.’ Revelation 10:1
「第六枝号角」《启示录》9:13到11:13 第二样灾祸：「另有一位大力个天使。」《启示录》10:1
“7th Trumpet Revelation 11:13–19 Third Woe ‘Another angel. Revelation 14:6
“第七号筒 启示录 11:13–19 第三个祸患 ‘另一个天使。启示录 14:6”
“‘There followed another.’ Revelation 14:6
“‘还跟牢一位。’ 启示录 14:6”
“‘The third angel followed them.’ Revelation 14:9.
「第三位天使跟牢伊拉背后。」启示录 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.
“迭一切个意义，现下藉着细细考量第三位天使个信息本身到底是啥物，就能看得更加分明：照字面看，‘第三位天使’迭个说法，明明白白是指三位天使里向第三位。像前头已经表明个一样，迭三位天使个系列，各人都担着一个信息，是记勒《启示录》第十四章第6—12节里向。迭三位天使个信息，互相交融，并且勒第三位里向归于完成；迭第三位个声音，一直到地上个庄稼熟透，预备好等候主来收割个辰光，才勿停止。”
“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.’
“第三位天使个信息自家，就是照第三位天使所宣告个话来讲，是阿拉个：‘第三位天使跟牢伊拉后头，用大声音讲，若有人拜兽同伊个像，还收伊个印记勒额角浪，或是勒手浪，伊也要吃上帝忿怒个酒；该酒是纯纯个，倒勒伊震怒个杯里向；伊要勒圣天使面前，并勒羔羊面前，受火同硫磺个痛苦；伊拉受痛苦个烟，直冒到永永远远；凡拜兽同伊个像个，并收伊名号印记个，日夜总不得安息。圣徒个忍耐就在此；守上帝诫命同耶稣真道个，也就在此。’”
“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.
“迭个就系第三位天使个信息，照伊本来个样子看，是同前头两位分开个。阿过，实际浪向，勿好拿伊看成功单独个；也勿能拨伊单独立勒一边，好像光伊自家就是一条单单分开、传拨世界个信息。因为，论到伊个头一句话就是：‘第三位天使跟牢伊拉后头来。’ 迭能，单凭信息自家开头个话，就叫我伲勿但看着一位，也看着前头两位。并且，译做‘跟牢后头来’个希腊字，意思勿是分开来跟，也勿单单是跟随，乃是‘跟牢一道’；好比兵士跟牢伊拉个长官，或者仆人跟牢伊拉个主人；所以就是‘勒一件事体浪跟牢一个人；让自家受伊带领。’ 讲到事体个辰光，迭个字个意思，就是作为结果来跟随；就是跟牢前头已经发生个事体，‘作为其后果而来。’ 迭能，讲到人，第三位天使是同前头两位一道跟随；讲到伊个信息，作为一件事体，就是跟牢前头已经有个事体而来，作为其结果，或者后果。”
“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.
“弗过讲到第二位，圣经里也写着：‘又有一位天使接着来。’ 像第三位天使跟着第二位一样，第二位天使也是跟着第一位。讲到第一位，圣经里写着：‘我又看见另一位天使飞在空中，’等等。伊是这三位里向个第一位。后头又有一位跟牢伊；第三位天使也跟牢伊拉两位。照伊拉兴起个次序，有个先后；不过，等到这三位依次兴起来之后，伊拉就一同前行，合成一个。第一位发出伊个信息；第二位跟上来，加入第一位；第三位也跟上伊拉，加入伊拉；所以，等到这三位联合起来，用伊拉合一个能力一同前行个辰光，就组成一篇大有能力、三重个、高声个信息。第三位天使个信息，要完全，必须三者都齐全；若弗把一切都传出来，第三位天使个信息就弗能真实地传讲。”
“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.’
“迭么，三重信息各部分究竟是啥个？——头一条就是：‘我又看见另有一位天使飞在空中，有永远个福音要传给住在地上个人，就是传给各邦、各族、各方、各民。伊大声讲：应当敬畏 神，归荣耀拨伊；因为伊审判个辰光已经到哉；又应当敬拜创造天、地、海搭水泉源个主。’”
“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.’
“此地有第二位：‘另有一位天使随后讲，巴比伦倾倒咧，倾倒咧；迭个大城，因其叫万国吃伊淫乱激怒个酒。’”
“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.’
“阿拉再来看第三位：‘第三位天使也随着伊拉，大声喊道：若有人拜那兽及其像，又在额角浪向手浪受了伊个印记，这人就要吃上帝烈怒个酒；这酒斟勒伊忿怒个杯里，一点勿掺杂。伊还要勒圣天使面前，并勒羊羔面前，受火同硫磺个痛苦折磨。伊拉受折磨个烟，永永远远往上冒；凡拜那兽同伊个像个，以及受伊名号印记个，日夜总不得安息。圣徒个忍耐就勒此地；就是那些遵守上帝诫命、并守耶稣真道个人。’”
“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.
“略略看一眼勒些信息里向个句辞，就会看出希腊文里‘跟着’个意思；伊个意思是‘作为结果来跟着’。第一位天使带着永远个福音，要传给各样受造之物，呼召众人敬畏上帝，归荣耀拨伊，并且敬拜伊；因为伊审判个辰光已经到了。对勒条信息个弃绝，就生出一种局面；作为勒种弃绝个结果，第二位天使随后个话里就把伊说明了。并且，正因为弃绝了第一道信息；又因为第二位天使所宣告个、由勒种弃绝所生发个后果；就进一步产生一种局面，作为更进一步个结果，要求第三位天使跟着伊拉，用大声音宣告伊那可怕个警告，反对因为弃绝第一道信息而生发出来个双重后果所造成个可怖罪恶。”
“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.’
“第三位天使个声音搭工作，搭第一位天使个声音搭工作相交融，这桩事体，从伊收尾个话里向就明明显显看得出：‘这里是守 神诫命同耶稣真道个人；’因为这总归是传讲永远福音个宗旨。这个就是敬畏 神、将荣耀归给伊，并且敬拜‘创造天、地、海同众水泉源个主’个实质。遵守 神个诫命，同耶稣个真道，是唯一能叫任何一个灵魂，勒伊审判个时辰——就是第一位天使所宣告‘已经来到’个时辰——站立得住个事。”
“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.
紧接勒第三位天使收煞个话以后，就有“我听见有声音从天上来，对我讲，写起来：从今以后，凡在主里死个死人有福了”——就是从格个辰光往后。启示录 14:13。紧接勒又是格几句闲话：“我又看见，瞧啊，有一朵白云，云上坐着一位，好像人子，头戴金冠冕，手里拿着快镰刀。又有一位天使从殿里出来，对坐勒云上个大声喊叫，说，伸出侬个镰刀来收割；因为收割个辰光已经到哉，地上个庄稼已经熟透哉。那坐勒云上个，就把镰刀伸到地上，地就收割哉。”启示录 14:14–16。并且“收割就是世界个末了。”马太福音 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.
“再讲一遍：第三位天使特别警告众人，切勿敬拜那兽并其像，不论此兽与其像究竟为何；并且，从《启示录》19:11–21来看，当主驾着天上的云降临之时，那兽和其像乃是‘活着’的，并且‘二者’都要因他降临的荣光而被毁灭。
“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.
“迭些事实表明，第三位天使个信息，实在是一道有大权能、三重个、大声宣告个信息；迭道信息，喺主第二次降临之前，传到各国、各族、各方言、各人民当中；并且催熟地上个庄稼，预备一班为主准备好个人，正像施洗约翰个信息为主头一遭降临预备道路一样。故此，迭就是上帝赐拨世界个末后、终局个信息。 ”
“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.
“而今，既然对此第三位天使信息其本身是啥已有如此之认识，那么，藉着考察《第三位天使信息的时候》，就能更清楚地辨明该信息同今日列强大国之间个关系。”A. T. Jones，《今日个大国》，114。