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.

Arábìnrin White tọ́ka sí i ní ọ̀pọ̀ ìgbà pé ìpínrọ̀ náà nínú Isaiah tí Jésù kà nínú sínágọ́gù ní Nasarẹti, kì í ṣe pé ó kéde iṣẹ́ Rẹ̀ nìkan, ṣùgbọ́n ó tún jẹ́ àpẹẹrẹ iṣẹ́ tiwa. Ìmúṣẹ pípé iṣẹ́ tí a fi òróró yàn náà ni a ṣe parí rẹ̀ nípasẹ̀ àwọn tí wọ́n jẹ́ àsíá ti ọgọ́rùn-ún mẹ́rìnlélógójì ẹgbẹ̀rún náà.

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.

Ẹ̀mí Olúwa Ọlọ́run wà lára mi; nítorí tí Olúwa fi ti yàn mí ní òróró láti wàásù ìròyìn ayọ̀ fún àwọn onírẹ̀lẹ̀; ó ti rán mi láti dì àwọn ọlọ́kàn-bàjẹ́ lọ́kàn, láti kéde òmìnira fún àwọn ìgbèkùn, àti ìṣílẹ̀ ẹ̀wọ̀n fún àwọn tí a dè; Láti kéde ọdún ìtẹ́wọ́gbà Olúwa, àti ọjọ́ ẹ̀san Ọlọ́run wa; láti tù gbogbo àwọn tí ń ṣọ̀fọ̀ nínú; Láti pèsè fún àwọn tí ń ṣọ̀fọ̀ ní Síónì, láti fi ẹwà dípò eérú fún wọn, òróró ayọ̀ dípò ọ̀fọ̀, aṣọ ìyìn dípò ẹ̀mí ìròbìnújẹ́; kí a lè máa pè wọ́n ní igi òdodo, ìgbìn Olúwa, kí a lè yin ín lógo. Wọ́n yóò sì tún àwọn ahoro àtijọ́ kọ́, wọ́n yóò gbé àwọn ibi ìdahoro ìgbàanì dìde, wọ́n yóò sì tún àwọn ìlú ahoro ṣe, àwọn ibi ìdahoro ọ̀pọ̀lọpọ̀ ìran. Àwọn àjèjì yóò dúró, wọn yóò sì máa bọ́ agbo yín; àwọn ọmọ ilẹ̀ òkèèrè yóò sì jẹ́ alároko yín àti alábójútó ọgbà àjàrà yín. Ṣùgbọ́n a ó máa pe yín ní Àwọn Àlùfáà Olúwa: ènìyàn yóò máa pè yín ní Àwọn Òjíṣẹ́ Ọlọ́run wa: ẹ ó jẹ ọrọ̀ àwọn aláìkọlà, ẹ ó sì máa ṣògo nínú ògo wọn. Dípò ìtìjú yín, ẹ ó ní ìlọ́po méjì; dípò ìdàrúdàpọ̀, wọn yóò yọ̀ nínú ìpín wọn: nítorí náà ní ilẹ̀ wọn ni wọn yóò jogún ìlọ́po méjì: ayọ̀ àìnípẹ̀kun yóò jẹ́ tiwọn. Isaiah 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.”

Nínú àpilẹ̀kọ tí ó ṣáájú, a bẹ̀rẹ̀ sí í dá “wákàtí, oṣù, ọjọ́ àti ọdún” mọ̀ tí wọ́n para pọ̀ ṣe àsọtẹ́lẹ̀ àkókò ti ọdún ẹgbẹ̀ta ó lé mọ́kàndínlọ́gọ́rin àti ọjọ́ mẹ́ẹ̀ẹ́dógún. Àkókò kò sí mọ́, nítorí náà a gbọ́dọ̀ fi àwọn ìṣàfihàn mẹ́rin wọ̀nyí ti àkókò lò ní ọ̀nà àpẹẹrẹ ní àwọn ọjọ́ ìkẹyìn, nígbà tí àwọn àbùdá àsọtẹ́lẹ̀ ti ègbé àkọ́kọ́ àti èkejì tún farahàn nínú ègbé kẹta. “Ọdún” náà ni “ọdún ìtẹ́wọ́gbà Oluwa,” ó sì tún jẹ́ “ọjọ́ ẹ̀san Ọlọ́run wa.”

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

“Ọjọ́” náà ni “ọjọ́ ìpọnjú,” ọjọ́ èrèpadà, àti ìgbẹ̀san, gẹ́gẹ́ bí Mósè ti sọ ọ́ kalẹ̀.

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.

Tèmi ni ìgbẹ̀san, àti ẹ̀san; ẹsẹ̀ wọn yóò yọ̀ ní àkókò tí a yàn: nítorí ọjọ́ ìparun wọn ti súnmọ́, àwọn ohun tí yóò sì tọ̀ wọ́n wá ń yára dé. Deuteronomy 32:35.

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

Nínú Isaiah, ó jẹ́ “ọdún ìtẹ́wọ́gbà” àti “ọjọ́ ìgbẹ̀san,” àti ọjọ́ ìgbẹ̀san náà ni “ọjọ́ ìpọnjú” ti Mósè, níbi tí ẹsẹ̀ Laodicea ti yóò yọ̀, bí wọ́n ṣe ń gba èsan àti ìgbẹ̀san. Wákàtí ìṣẹ̀lẹ̀-ìwọ̀n ńlá náà, ọjọ́ ìpọnjú náà, ọdún ìtẹ́wọ́gbà náà, àti oṣù kìn-ín-ní náà, gbogbo wọn bá òfin Ọjọ́-Àìkú mu. Ọ̀rọ̀ náà “oṣù” nínú Joel jẹ́ ọ̀rọ̀ tí a fi kún un, ṣùgbọ́n ọ̀rọ̀ tí a fi kún un náà tọ́. Àwọn atúmọ̀ èdè fi ọ̀rọ̀ náà “oṣù” kún un ní ìbámu pẹ̀lú òtítọ́ pé òjò àkẹ́yìn dé ní oṣù kìn-ín-ní.

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.

Nítorí náà, ẹ máa yọ̀, ẹ̀yin ọmọ Sioni, kí ẹ sì máa yọ̀ nínú Olúwa Ọlọ́run yín: nítorí ó ti fi òjò àkọ́kọ́ fún yín níwọ̀ntúnwọ̀nsì, yóò sì mú kí òjò sọ̀kalẹ̀ wá fún yín, àní òjò àkọ́kọ́, àti òjò ìkẹ́yìn ní oṣù kìn-ín-ní. Joẹli 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.

Ọ̀rọ̀ náà “month” jẹ́ ìtumọ̀ àlàyé, kì í ṣe apá kan nínú ọ̀rọ̀ ìpilẹ̀ṣẹ̀ tí a mí sí. Èdè Heberu náà nìkan sọ pé òjò yóò bọ̀ “ní ìbẹ̀rẹ̀” tàbí “gẹ́gẹ́ bí ti ìbẹ̀rẹ̀”—ìyẹn ni pé Ọlọ́run yóò mú kí òjò padà wá ní àkókò rẹ̀ tó yẹ, gẹ́gẹ́ bí ó ti rí ní ìgbà ìṣáájú. Arábìnrin White máa ń fi ìṣísẹ̀ Millerite láti 1840 sí 1844 wé Pentecost léraléra láti ṣàpèjúwe òjò ìkẹyìn ní àwọn ọjọ́ ìkẹyìn. Òjò ìkẹyìn ń bọ̀ “gẹ́gẹ́ bí ti ìbẹ̀rẹ̀,” èyí tí ó jẹ́ Pentecost, èyí tí Arábìnrin White sì tún ń so mọ́ òfin Ọjọ́-Àìkú léraléra.

“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.

“Áńgẹ́lì tí ó darapọ̀ mọ́ ìkéde iṣẹ́ ìránṣẹ́ áńgẹ́lì kẹta yóò fi ògo rẹ̀ tan ìmọ́lẹ̀ ká gbogbo ayé. A ti sọ iṣẹ́ kan tí yóò ní àgbáyé gbogbo gẹ́gẹ́ bí àyè rẹ̀, tí yóò sì ní agbára àìṣèdéédé hàn níbí. Ìṣísẹ̀ Adventi ti ọdún 1840–44 jẹ́ ìfihàn ológo agbára Ọlọ́run; a gbé iṣẹ́ ìránṣẹ́ áńgẹ́lì kìíní lọ sí gbogbo ibùdó iṣẹ́ ìránṣẹ́ ní ayé, àti pé ní àwọn orílẹ̀-èdè kan ìfẹ́-ọkàn ẹ̀sìn tó pọ̀ jùlọ wà, irú èyí tí a ti rí ní ilẹ̀ kankan láti ìgbà Ìtúnṣe ti ọ̀rúndún kẹrìndínlógún wá; ṣùgbọ́n gbogbo wọ̀nyí ni a ó fi sẹ́yìn nípasẹ̀ ìṣísẹ̀ alágbára lábẹ́ ìkìlọ̀ ìkẹyìn ti áńgẹ́lì kẹta.

“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.

“Iṣẹ́ náà yóò dàbí èyí tí ó ṣẹlẹ̀ ní Ọjọ́ Pẹ́ńtẹ́kọ́sítì. Gẹ́gẹ́ bí a ti fi ‘ojò àkọ́kọ́’ náà fúnni, nínú ìtújáde Ẹ̀mí Mímọ́ ní ìbẹ̀rẹ̀ ìhìnrere, láti mú kí irúgbìn iyebíye náà hù jáde, bẹ́ẹ̀ ni a ó fi ‘ojò ìkẹ́yìn’ náà fúnni ní ìparí rẹ̀ fún ìgbá ìkórè láti pọn. ‘Nígbà náà ni àwa yóò mọ̀, bí a bá tẹ̀síwájú láti mọ Olúwa: ìlọsíwájú rẹ̀ ti múra tán bí òwúrọ̀; yóò sì tọ̀ wá wá bí ojò, bí ojò ìkẹ́yìn àti ojò àkọ́kọ́ sí ilẹ̀ ayé.’ Hosea 6:3. ‘Ẹ máa yọ̀ nígbà náà, ẹ̀yin ọmọ Síónì, kí ẹ sì yọ̀ nínú Olúwa Ọlọ́run yín: nítorí ó ti fi ojò àkọ́kọ́ fún yín níwọ̀ntúnwọ̀nsì, yóò sì mú kí ojò rọ̀ kalẹ̀ fún yín, ojò àkọ́kọ́, àti ojò ìkẹ́yìn.’ Joel 2:23. ‘Ní ọjọ́ ìkẹ́yìn, ni Ọlọ́run wí, èmi yóò tú nínú Ẹ̀mí Mi sórí gbogbo ẹran ara.’ ‘Yóò sì ṣẹlẹ̀ pé, ẹnikẹ́ni tí yóò ké pe orúkọ Olúwa ni a ó gbàlà.’ Acts 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.

“Iṣẹ́ ńlá ìhìnrere kì yóò parí pẹ̀lú ìfihàn agbára Ọlọ́run tí ó kéré ju èyí tí ó sàmì sí ìbẹ̀rẹ̀ rẹ̀ lọ. Àwọn àsọtẹ́lẹ̀ tí a mú ṣẹ ní ìdàlẹ́kòó òjò àkọ́kọ́ ní ìbẹ̀rẹ̀ ìhìnrere, ni a tún máa mú ṣẹ nínú òjò ìkẹ́yìn ní ìparí rẹ̀. Èyí ni ‘àwọn àkókò ìtura’ tí àpọ́sítélì Peteru ń retí nígbà tí ó wí pé: ‘Nítorí náà, ẹ ronúpìwàdà, kí a sì yí yín padà, kí a lè pa ẹ̀ṣẹ̀ yín ré, nígbà tí àwọn àkókò ìtura yóò ti iwájú Olúwa dé; òun yóò sì rán Jésù.’ Ìṣe àwọn Àpọ́sítélì 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.

Pẹ́ńtẹ́kọ́sì ni “ṣíṣi” tàbí “ìbẹ̀rẹ̀” iṣẹ́ ìhìnrere, òjò àìpẹ́ náà sì ní “ìparí” ni “ìgbẹ̀yìn.” Àkọ́kọ́ ń ṣojú èyí tí ó jẹ́ ìkẹ́yìn. Oṣù kìn-ín-ní ń fi ìtújáde Ẹ̀mí Mímọ́ hàn ní àkókò òfin Ọjọ́ Àìkú.

“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. …

“Kò sí ẹnì kan nínú wa tí yóò gba èdìdì Ọlọ́run láéláé bí ìwà wa bá ní àbùkù kan tàbí àmì èérí kan lórí wọn. A ti fi í sílẹ̀ lọ́wọ́ wa láti tún àwọn àìpé inú ìwà wa ṣe, láti wẹ tẹ́ńpìlì ọkàn kúrò nínú gbogbo ẹ̀gbin. Nígbà náà ni òjò ìkẹ́yìn yóò rọ̀ sórí wa gẹ́gẹ́ bí òjò àkọ́kọ́ ti rọ̀ sórí àwọn ọmọ-ẹ̀yìn ní Ọjọ́ Pẹ́ńtíkọ́sì. …”

“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.

“Kí ni ẹ̀yin, ará, ń ṣe nínú iṣẹ́ ńlá ìmúrasílẹ̀? Àwọn tí ń darapọ̀ mọ́ ayé ń gba àwòrán ayé, wọ́n sì ń múra sílẹ̀ fún àmì ẹranko náà. Àwọn tí kò ní ìgbẹ́kẹ̀lé nínú ara wọn, tí wọ́n ń rẹ ara wọn sílẹ̀ níwájú Ọlọ́run, tí wọ́n sì ń wẹ ọkàn wọn mọ́ nípa ìgbọràn sí òtítọ́, àwọn wọ̀nyí ni ń gba àwòrán ọ̀run, wọ́n sì ń múra sílẹ̀ fún èdìdì Ọlọ́run ní iwájú orí wọn. Nígbà tí àṣẹ náà bá jáde, tí a sì bá fi ààmì náà lé wọn lórí, ìwà wọn yóò wà ní mímọ́, láìláàbàwọ́n, títí láé.” Testimonies, volume 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.

“Osù” àkọ́kọ́ ni òfin Ọjọ́-ìsinmi, “wákàtí” ìṣẹ̀lẹ̀ ìmìtìtì-ayé ńlá náà ni òfin Ọjọ́-ìsinmi, “ọjọ́” ìjálù, èrè ìsanpadà àti ìgbẹ̀san ni òfin Ọjọ́-ìsinmi, àti “ọdún” ìtẹ́wọ́gbà náà ni òfin Ọjọ́-ìsinmi. Ọgọ́rùn-ún ọdún àti àádọ́ta ti àsọtẹ́lẹ̀ ìbànújẹ àkọ́kọ́ dé òpin ní òfin Ọjọ́-ìsinmi, níbi tí ọ̀ọ́dúnrún mẹ́ta àti mọ́kàn-dín-nílọ́gọ́rin ọdún pẹ̀lú ọjọ́ mẹ́ẹ̀ẹ́dógún ti bẹ̀rẹ̀.

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.

Ní pé fún angẹli kẹfà tí ó ní ìpè náà pé, Tú àwọn angẹli mẹ́rin náà sílẹ̀, tí a dè ní odò ńlá Yúfírétì. A sì tú àwọn angẹli mẹ́rin náà sílẹ̀, àwọn tí a ti pèsè tán fún wákàtí kan, àti ọjọ́ kan, àti oṣù kan, àti ọdún kan, kí wọ́n lè pa ìdá mẹ́ta nínú ènìyàn. Ìfihàn 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.

Àwọn “áńgẹ́lì mẹ́rin” tí a “dé mọ́” “ní odò ńlá Yúfírétì” ni a “tú sílẹ̀” ní wákàtí òfin Ọjọ́ Àìkú. Ní ti àsọtẹ́lẹ̀, a ti “pèsè” wọ́n sílẹ̀ fún wákàtí, ọjọ́, oṣù àti ọdún ìbànújẹ́ kejì láti pa ìdá mẹ́ta nínú àwọn ènìyàn. A pa Orílẹ̀-èdè Amẹ́ríkà gẹ́gẹ́ bí ìjọba kẹfà nínú àsọtẹ́lẹ̀ Bíbélì ní òfin Ọjọ́ Àìkú, Orílẹ̀-èdè Amẹ́ríkà sì jẹ́ ìdá mẹ́ta kan nínú àjọṣepọ̀ mẹ́talọ́kan tí a fi ìdí rẹ̀ múlẹ̀ ní òfin Ọjọ́ Àìkú. A tún ìbànújẹ́ kejì ṣe nínú ìbànújẹ́ kẹta, gẹ́gẹ́ bí a ti tún áńgẹ́lì kejì ṣe nínú áńgẹ́lì kẹta.

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.

Àwọn afẹ́fẹ́ mẹ́rin wọ̀nyẹn ni a tú sílẹ̀ ní 9/11, tí ó fi àmì sí ìbẹ̀rẹ̀ ìdìdì àwọn ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin àti ẹgbẹ̀rún mẹ́rin, a sì dì wọ́n mọ́lẹ̀ lẹ́sẹ̀kẹsẹ̀ lẹ́yìn náà. Nígbà tí àwọn tí a ṣojú wọn nínú Isaiah mẹ́rìnlélọ́gọ́rin [61] gẹ́gẹ́ bí àwọn tí ń ṣọ̀fọ̀ bá rí ìtùnú gbà, pẹ̀lú ìṣàn jáde ní kíkún ti Olùtùnú ni a fi ń tù wọ́n nínú ní àkókò òfin Àìkú, èyí tí ó sì jẹ́ “wákàtí” ìṣẹ̀lẹ̀ ìmìtìtì ńlá náà pẹ̀lú. Àwọn tí ń ṣọ̀fọ̀ ní ọdún ìtẹ́wọ́gbà náà, àwọn kan náà gan-an ni wọ́n jẹ́ tí ń ṣọ̀fọ̀ nínú Ezekiel mẹ́sàn-án tí wọ́n sì gba èdìdì Ọlọ́run. Jesu bẹ̀rẹ̀ iṣẹ́-ìránṣẹ́ Rẹ̀ nípa títọ́ka sí Isaiah mẹ́rìnlélọ́gọ́rin [61], Arábìnrin White sì mú ìkéde Rẹ̀ bá iṣẹ́ wa mu.

“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.

“Kristi kéde iṣẹ́-ìránṣẹ́ rẹ̀ sí ayé nígbà tí, nínú sínágọ̀gù ní Násárẹ́tì, ó ka láti inú àsọtẹ́lẹ̀ Isaiah pé: ‘Ẹ̀mí Olúwa ń bẹ lára mi, nítorí tí ó ti fi òróró yàn mí láti wàásù Ìhìnrere fún àwọn òtòṣì; ó ti rán mi láti wo àwọn oní-ọkàn-fọ́, láti kéde ìtúsílẹ̀ fún àwọn ìgbèkùn, àti ìmúpadàbọ̀ ìríran fún àwọn afọ́jú, láti sọ àwọn tí a ti pa lára di òmìnira, láti wàásù ọdún ìtẹ́wọ́gbà Olúwa.’ Iṣẹ́ ńlá wo ni ó wà níwájú rẹ̀!—Láti wàásù ọdún ìtẹ́wọ́gbà Olúwa. Àkókò yìí kà á mọ́ ìran dé ìran, ó sì ń gbooro láti ọ̀rúndún dé ọ̀rúndún, níwọ̀n ìgbà tí àkókò àdánwò yóò fi wà. Ọlọ́run ń dúró láti gbọ́ ìbéèrè àti ìkànilẹ́kùn; ó ń ṣọ́ láti rí i bóyá ẹ̀dá ènìyàn yóò sún mọ́ ọn, ẹni tí òun nìkan lè ràn wá lọ́wọ́. Ó ń fẹ́ gidigidi láti dárí ẹ̀ṣẹ̀ wọn jì wọ́n, láti sì gbà wọ́n gẹ́gẹ́ bí tirẹ̀. Yóò gba gbogbo ọkàn onírẹ̀lẹ̀ tí ó bá tọ̀ ọ́ wá; nítorí iṣẹ́ yìí gan-an ni Ọlọ́run fi òróró yàn Ọmọ bíbí kan ṣoṣo rẹ̀.”

“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.

“Ṣùgbọ́n èéṣe tí Kírísítì kò fi parí ọ̀rọ̀ náà tí a kọ sílẹ̀ nínú Aísáyà? Èéṣe tí ó fi yọ gbólóhùn yìí kúrò, ‘àti ọjọ́ ìgbẹ̀san Ọlọ́run wa’? Apá ìkẹyìn gbolóhùn yìí jẹ́ òtítọ́ gẹ́gẹ́ bí apá àkọ́kọ́; Kírísítì kò sì sẹ́ òtítọ́ náà nípa ìdákẹ́jẹ́ rẹ̀, nípa dídi apá kan mọ́ nínú ọ̀rọ̀ tirẹ̀ gan-an tí a fi fún wòlíì àyànfẹ́ rẹ̀. Ṣùgbọ́n gbólóhùn ìkẹyìn yìí ni èyí tí àwọn olùgbọ́ rẹ̀ ń fi inú dídùn gbé lórí, tí wọ́n sì ní ìtẹ̀sí láti mú un ṣiṣẹ́, nípa kéde ìdájọ́ lé gbogbo àwọn tí kì í ṣe ọmọ ìgbàgbọ́ ẹ̀sìn wọn. Dípò kí wọ́n fún àwọn ènìyàn ní ọ̀rọ̀ òtítọ́ àti òdodo àti ìdáríjì, wọ́n ti kọ́ wọn pé Ọlọ́run kórìíra gbogbo ayé àwọn aláìnígbàgbọ́. A ti ṣàfihàn ìwà Baba ti Ọlọ́run ní ònà tí kò tọ́, a sì ti sin ín mọ́lẹ̀ lábẹ́ àṣà ìbílẹ̀ ènìyàn. 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.’

“Àṣẹ àwọn ènìyàn Ọlọ́run ní ayé ìgbà yìí ni a ti ṣàlàyé nínú ọ̀rọ̀ ìmísí tí ó ṣe àpèjúwe iṣẹ́ Mèsáyà pé: ‘Ẹ̀mí Olúwa Ọlọ́run wà lára mi; nítorí pé Olúwa ti fi àmì òróró yàn mí láti wàásù ìròyìn ayọ̀ fún àwọn onírẹ̀lẹ̀; ó ti rán mi láti wo àwọn tí ọkàn wọn bàjẹ́ sàn, láti kéde òmìnira fún àwọn ìgbèkùn, àti ìṣípayá ilé ẹ̀wọ̀n fún àwọn tí a dè; láti kéde ọdún ìtẹ́wọ́gbà Olúwa, àti ọjọ́ ìgbẹ̀san Ọlọ́run wa; láti tu gbogbo àwọn tí ń ṣọ̀fọ̀ nínú, láti pèsè fún àwọn tí ń ṣọ̀fọ̀ ní Síónì, láti fi ẹwà dípò eérú fún wọn, òróró ayọ̀ dípò ṣọ̀fọ̀, aṣọ ìyìn dípò ẹ̀mí ìrora; kí a lè máa pè wọ́n ní igi òdodo, ìgbìn Olúwa, kí a lè yin ín lógo.’”

“‘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.

“‘Wọn yóò tún àwọn ibi ahoro àtijọ́ kọ́, wọn yóò gbé àwọn ahoro ìgbàanì dìde, wọn yóò sì ṣe àwọn ìlú ahoro náà ní àtúnṣe, àwọn ahoro ọ̀pọ̀lọpọ̀ ìran.’” Lake Union Herald, November 11, 1908.

Before we proceed further into the repetition of the second woe in the third woe, we should remind ourselves that the message is to be understood by bringing “line upon line.” This identifies that every “hour,” “day,” “month” and “year” in the inspired word that fits the context of the Sunday law is also to be applied to the preparation of Islam striking at the Sunday law.

Kí a tó tẹ̀síwájú síi nínú àtúnṣe ìbànújẹ kejì nínú ìbànújẹ kẹta, ó yẹ kí a rántí pé a gbọ́dọ̀ lóye ìránṣẹ́ náà nípa mímú “ìlà lórí ìlà.” Èyí fi hàn pé gbogbo “wákàtí,” “ọjọ́,” “osù,” àti “ọdún” nínú ọ̀rọ̀ àfihàn tí a mí sí tí ó bá ìsọ̀rọ̀ òfin Ọjọ́-ìsinmi Sọ́ńdé mu, ni a tún gbọ́dọ̀ lò sí ìmúrasílẹ̀ Ìsílámù láti kọlu òfin Ọjọ́-ìsinmi Sọ́ńdé.

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.

Gẹ́gẹ́ bí àpẹẹrẹ: ọ̀rọ̀ náà “wákàtí” ni a rí nínú ìwé kan ṣoṣo nínú Májẹ̀mú Láéláé, ìwé náà sì ni ìwé Dáníẹ́lì. Nínú Dáníẹ́lì, a mẹ́nuba “wákàtí” lẹ́ẹ̀mẹ́ẹ̀dógún.

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.

Ẹnikẹ́ni tí kò bá sì tẹrí ba, tí kò sì jọ́sìn, ní wákàtí kan náà ni a ó sọ ọ sínú àárín ìléru iná tí ń jó gbóná. … Ní báyìí, bí ẹ bá ti múra tán pé ní àkókò tí ẹ bá gbọ́ ohun kọ́nẹ́ẹ̀tì, fèrè, hárùpù, sákíbùtì, sáńtérì, àti dóṣímà, àti gbogbo irú orin, kí ẹ tẹrí ba, kí ẹ sì jọ́sìn fún àwòrán tí mo ṣe; ó dáa: ṣùgbọ́n bí ẹ kò bá jọ́sìn, ní wákàtí kan náà ni a ó sọ yín sínú àárín ìléru iná tí ń jó gbóná; ta sì ni Ọlọ́run náà tí yóò gbà yín là kúrò ní ọwọ́ mi? 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.

Arábìnrin White léraléra ń fi Dáníẹ́lì orí kẹta hàn sí òfin Ọjọ́ Àìkú, nítorí náà “wákàtí kan náà” pẹ̀lú. Nínú Dáníẹ́lì orí kẹrin, ìdààmú bá Dáníẹ́lì fún “wákàtí kan” bí ó ṣe ń sapá láti ṣàlàyé ìdájọ́ tí ń bọ̀ sórí Nebukadinésárì.

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.

Nígbà náà ni Daniẹli, ẹni tí orúkọ rẹ̀ ń jẹ́ Belteshatsari, yà á lẹ́nu fún wákàtí kan, èrò inú rẹ̀ sì dà á láàmú. Ọba sì sọ̀rọ̀, ó ní, Belteshatsari, má ṣe jẹ́ kí àlá náà, tàbí ìtumọ̀ rẹ̀, dá ọ láàmú. Belteshatsari dáhùn, ó sì ní, Olúwa mi, kí àlá náà máa jẹ́ ti àwọn tí ó kórìíra rẹ, àti ìtumọ̀ rẹ̀ ti àwọn ọ̀tá rẹ. 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.

Ẹnu yà Dáníẹ́lì fún “wákàtí kan” bí ó ti ń wá òye bí yóò ṣe sọ fún Nebukadinésárì nípa ìdájọ́ rẹ̀ tí ń bọ̀. Dáníẹ́lì ń ṣojú fún ońṣẹ́ áńgẹ́lì kìn-ín-ní, ẹni tí ń kéde pé “wákàtí” ìdájọ́ ti dé. A fi àsọtẹ́lẹ̀ rẹ̀ fún Nebukadinésárì, àti lẹ́yìn ọdún kan, ìdájọ́ lórí Babiloni ni a mú wá sórí Nebukadinésárì.

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.

Ní wákàtí kan náà ni ohun náà ṣẹ lórí Nebukadinésárì; a sì lé e kúrò láàrín ènìyàn, ó sì jẹ koríko bí àwọn màlúù, ara rẹ̀ sì tutu pẹ̀lú ìrì ọ̀run, títí irun rẹ̀ fi dàgbà bí ìyẹ́ idì, ìwọ̀n ara rẹ̀ sì dàbí ìkà ẹyẹ. Dánìẹ́lì 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.

Dáníẹ́lì ń sọtẹ́lẹ̀ nípa òfin Ọjọ́-ìsinmi tó ń bọ̀ láìpẹ́, àti nígbà tí ó bá dé, ó jẹ́ “wákàtí” ìdájọ́ lórí Bábílónì. Àwọn “wákàtí” méjèèjì náà ń tọ́ka sí òfin Ọjọ́-ìsinmi, èyí tí í ṣe wákàtí ìmìtìtì-ayé ńlá náà. Nebukadinésárì ni alpha, Bẹliṣásárì sì ni omega nínú ìtàn Bábílónì, a sì pa Bẹliṣásárì ní alẹ́ kan náà gan-an tí ìkọ̀wé ọwọ́ náà fara hàn lórí ògiri.

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.

Ní wákàtí kan náà ni àwọn ìka ọwọ́ ènìyàn kan yọ̀, wọ́n sì kọ sí iwájú ọ̀pá fìtílà lórí ojú pilasita ògiri ààfin ọba náà; ọba náà sì rí apá ọwọ́ tí ń kọ̀wé náà. 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.

“Wákàtí kan náà” tí àkọsílẹ̀ náà fi hàn lórí ògiri náà ń tọ́ka sí ìgbà tí òfin Ọjọ́ Àìkú tí a kọ sílẹ̀ yóò pa “ògiri” ìyapa ìjọ àti ìpínlẹ̀ run nígbà òfin Ọjọ́ Àìkú náà, lẹ́yìn náà ni Babiloni sì dópin, gẹ́gẹ́ bí Orílẹ̀-Èdè Amẹ́ríkà náà ṣe dópin gẹ́gẹ́ bí ìjọba kẹfà nínú àsọtẹ́lẹ̀ Bíbélì. Gẹ́gẹ́ bí ìjọba kẹfà, Orílẹ̀-Èdè Amẹ́ríkà ni agbára tí ń jẹ ọba fún àádọ́rin ọdún àmì nínú Aísáyà ogún-dín-lọ́gbọ̀n nígbà tí a gbàgbé panṣágà Tírè. Ìjọba tàbí ọba tí Aísáyà ń tọ́ka sí ni àwọn ọjọ́ àádọ́rin ọdún, àti ìjọba tí ó jẹ ọba fún àádọ́rin ọdún nínú àsọtẹ́lẹ̀ Bíbélì ni Babiloni. Ìṣubú Babiloni Bélṣásárì jẹ́ àpẹẹrẹ ìṣubú Orílẹ̀-Èdè Amẹ́ríkà, nígbà òfin Ọjọ́ Àìkú, níbi tí àkọsílẹ̀ ọwọ́ lórí ògiri ti bá ìsọ̀rọ̀ bí dragoni mu nínú Ìfihàn mẹ́tàlá.

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.

Nínú Ìfihàn orí kejìdínlógún, ìdájọ́ lórí Bábílónì bẹ̀rẹ̀ ní òfin Ọjọ́ Àìkú ní ẹsẹ̀ kẹrin, nígbà tí ohùn kejì fi hàn pé ìdájọ́ rẹ̀ dé ní wákàtí kan, bẹ́ẹ̀ sì ni ní ọjọ́ kan pẹ̀lú.

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.

Mo sì gbọ́ ohùn mìíràn láti ọ̀run wá, tí ó ń wí pé, Ẹ jáde kúrò nínú rẹ̀, èyí ni, ẹ̀yin ènìyàn mi, kí ẹ má bàa ní ipa nínú ẹ̀ṣẹ̀ rẹ̀, àti kí ẹ má bàa gba nínú àjàkálẹ̀-àrùn rẹ̀. Nítorí ẹ̀ṣẹ̀ rẹ̀ ti dé ọ̀run, Ọlọ́run sì ti rántí àìṣòdodo rẹ̀. Ẹ san án padà gẹ́gẹ́ bí ó ti san án padà fún yín, kí ẹ sì pọ̀ ọ́ fún un lẹ́ẹ̀méjì gẹ́gẹ́ bí iṣẹ́ rẹ̀; nínú ago tí ó ti kún ni kí ẹ kún un fún un ní ìlọ́po méjì. Bí ó ti yin ara rẹ̀ lógo tó, tí ó sì gbé ayé aládùn tó, bẹ́ẹ̀ ni kí ẹ fi ìyà àti ìbànújẹ tó pọ̀ tó bẹ́ẹ̀ fún un: nítorí ó wí nínú ọkàn rẹ̀ pé, Mo jókòó bí ayaba, èmi kì í sì í ṣe opó, èmi kì yóò sì rí ìbànújẹ rárá. Nítorí náà ni àwọn àjàkálẹ̀-àrùn rẹ̀ yóò fi dé ní ọjọ́ kan ṣoṣo, ikú, àti ọ̀fọ̀, àti ebi; iná yóò sì jó ọ run pátápátá: nítorí alágbára ni Olúwa Ọlọ́run tí ń dá a lẹ́jọ́. Àwọn ọba ayé náà pẹ̀lú, tí wọ́n bá a ṣe àgbèrè, tí wọ́n sì gbé ayé aládùn pẹ̀lú rẹ̀, yóò sọkún rẹ̀, wọn yóò sì ṣọ̀fọ̀ nítorí rẹ̀, nígbà tí wọ́n bá rí èéfín ìjóná rẹ̀, wọ́n dúró ní ọ̀nà jíjìn nítorí ìbẹ̀rù ìyà rẹ̀, wọ́n ń wí pé, Yéè! yéè! ìlú ńlá náà, Bábílónì, ìlú agbára náà! nítorí ní wákàtí kan ṣoṣo ni ìdájọ́ rẹ dé. Ìfihàn 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.

Ó ṣe kedere pé ìdájọ́ tí ń tẹ̀ síwájú lórí Bábílónì bẹ̀rẹ̀ ní òfin Ọjọ́-ìsinmi ti ẹsẹ̀ kẹrin nígbà tí a pe agbo mìíràn ti Ọlọ́run jáde kúrò ní Bábílónì. Jòhánù fi “ọjọ́ kan” àti “wákàtí kan” tọ́ka sí àkókò ìdájọ́ rẹ̀, èyí sì ń fìdí rẹ̀ múlẹ̀ pé a gbọ́dọ̀ lóye àwọn ààmì àkókò náà gẹ́gẹ́ bí àpẹẹrẹ.

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

A ní láti pa Ìrékọjá mọ́ ní oṣù kìn-ín-ní, àti pé Ìrékọjá bá àgbélébùú mu, èyí sì tún bá òfin ọjọ́ Àìkú mu.

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.

Olúwa sì bá Mose àti Aaroni sọ̀rọ̀ ní ilẹ̀ Ejibiti, pé, Oṣù yìí yóò jẹ́ fún yín ìbẹ̀rẹ̀ oṣù; yóò jẹ́ oṣù kìn-ín-ní ọdún fún yín. Ẹ bá gbogbo àjọ Israẹli sọ̀rọ̀, pé, Ní ọjọ́ kẹwàá oṣù yìí, kí olúkúlùkù ènìyàn mú ọmọ-àgùntàn kan fún ara rẹ̀, gẹ́gẹ́ bí ilé àwọn baba wọn, ọmọ-àgùntàn kan fún ilé kan: bí ilé náà bá sì kéré jù fún ọmọ-àgùntàn náà, kí òun àti aládùúgbò rẹ̀ tí ó sún mọ́ ilé rẹ̀ mú un gẹ́gẹ́ bí iye àwọn ọkàn; gẹ́gẹ́ bí onjẹ olúkúlùkù ènìyàn ni kí ẹ ṣe ìṣírò yín fún ọmọ-àgùntàn náà. Ọmọ-àgùntàn yín yóò jẹ́ aláìlábùkù, akọ ọdún kìn-ín-ní: láti inú àgùntàn, tàbí láti inú ewúrẹ́, ni kí ẹ ti mú un: ẹ ó sì pa á mọ́ títí di ọjọ́ kẹrìnlá oṣù kan náà; gbogbo ìjọ àpéjọ Israẹli yóò sì pa á ní ìrọ̀lẹ́. Eksodu 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.

Àjọ Ìrékọjá ni ìbẹ̀rẹ̀ àkókò Pẹ́ńtíkọ́sítì, nítorí náà ó jẹ́ àpẹẹrẹ Pẹ́ńtíkọ́sítì, èyí tí ó sì bá òfin Ọjọ́ Àìkú mu. A gbé àgọ́ ìjọsìn náà dìde ní ọjọ́ kìn-ín-ní oṣù kìn-ín-ní, báyìí ni ó sì ṣe àfihàn ìgbékalẹ̀ ìjọ oníṣẹ́gun gẹ́gẹ́ bí àsíá ní àkókò òfin Ọjọ́ Àìkú. “Wákàtí,” “ọjọ́,” “oṣù” àti “ọdún” ìyọnu kejì náà ń tọ́ka sí òfin Ọjọ́ Àìkú, àti pé lórí ìlà lórí ìlà, ọ̀kọ̀ọ̀kan àwọn ìfihàn àkókò wọ̀nyí bá òfin Ọjọ́ Àìkú mu nígbà tí ọ̀rọ̀ àyíká náà bá fọwọ́ sí i. Ní àkókò òfin Ọjọ́ Àìkú ni àkókò kejì inúnibíni póòpù bẹ̀rẹ̀, àkọ́kọ́ sì ni ọdún 1,260 tí ó mú kí àwọn martiri àkókò náà ké pe Olúwa nínú èdìdì karùn-ún pẹ̀lú ìbéèrè pé “títí ìgbà wo,” títí a ó fi dá agbára póòpù lẹ́jọ́. Nínú ìwẹ̀ ẹ̀jẹ̀ póòpù kejì, Jésù ti sọ fún àwọn ènìyàn Rẹ̀ pé wọn kò ní láti ṣe àníyàn nípa ohun tí wọn yóò sọ nígbà tí a bá ṣe inúnibíni sí wọn.

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.

Ṣùgbọ́n nígbà tí wọ́n bá mú yín lọ, tí wọ́n sì fi yín lé wọn lọ́wọ́, ẹ má ṣe ṣàníyàn tẹ́lẹ̀ nípa ohun tí ẹ ó sọ, bẹ́ẹ̀ ni kí ẹ má ṣe pètepèrò rẹ̀ ṣáájú: ṣùgbọ́n ohunkóhun tí a bá fi fún yín ní wákàtí náà, èyí ni kí ẹ sọ: nítorí kì í ṣe ẹ̀yin ni ń sọ̀rọ̀, bí kò ṣe Ẹ̀mí Mímọ́. Máàkù 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.

Nínú ègbé àkọ́kọ́, a dá ènìyàn lóró fún ọdún ọgọ́rùn-ún àti àádọ́ta. Àwọn ọdún wọ̀nyí bẹ̀rẹ̀ ní July 27, 1299, wọ́n sì parí ní July 27, 1449, nígbà tí àwọn angẹli mẹ́rin tú àwọn ẹ̀fúùfù mẹ́rin tí a ti pèsè sílẹ̀ fún wákàtí, ọjọ́, oṣù, àti ọdún náà, láti pa ìdá mẹ́ta nínú ènìyàn. Àkókò ìdálóró náà dúró fún àkókò ìdásílẹ̀ ère ẹranko náà ní Orílẹ̀-Èdè Amẹ́ríkà. Àkókò náà ni ọjọ́ mẹ́ẹ̀ẹ́dógún tí a ṣàpẹẹrẹ rẹ̀ nínú Lefitiku ogún-lé-mẹ́ta láti àjọ̀dún ipè lọ sí Pentecost. Àkókò ìdásílẹ̀ ère ẹranko náà jẹ́ láti 9/11 títí dé òfin Sunday, ṣùgbọ́n àkókò ìkéde ìránṣẹ́ igbe ọ̀gànjọ́ òru jẹ́ fractal kan ti ìdásílẹ̀ ère ẹranko náà láti 9/11 títí dé òfin Sunday.

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.

Ìbẹ̀rẹ̀ àti òpin ìdìdì náà pẹ̀lú ni alfa àti omega ìṣèdá àwòrán ẹranko náà. Ẹgbẹ́ kan ń ṣe àkópọ̀ ìwà fún èdìdì Ọlọ́run; ẹlòmíràn sì ń ṣe àwòrán ẹranko náà. Àkókò náà ní Orílẹ̀-Èdè Amẹ́ríkà bá àkókò kan náà ní ayé mu, èyí tí ó bẹ̀rẹ̀ ní òfin Ọjọ́ Àìkú. “Oṣù” náà jẹ́ ààmì ìyà tí ń fi agbára mú ìdásílẹ̀ àwòrán náà ṣẹlẹ̀; nítorí náà, oṣù náà ní òfin Ọjọ́ Àìkú, gẹ́gẹ́ bí ẹsẹ̀ kẹ́ẹ̀ẹ́dógún nínú Ìfihàn orí kẹsàn-án ti ṣàpẹẹrẹ rẹ̀, tún ń ṣojú ìyà Íslámù nígbà ìdásílẹ̀ àwòrán ẹranko náà ní ayé.

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.

Àwọn ìlò àsọtẹ́lẹ̀ mìíràn wà nípa bí àsọtẹ́lẹ̀ ìyọnu kejì, àti wákàtí, ọjọ́, oṣù àti ọdún rẹ̀, ṣe dúró fún òfin Ọjọ́ Àìkú àti fífi Ìslámù sílẹ̀ láti kọlu Orílẹ̀-Èdè Amẹ́ríkà, ṣùgbọ́n a gbọ́dọ̀ tẹ̀síwájú sí àwọn kókó mìíràn.

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.

Nínú àkókò ìpẹ̀yà tó ṣẹ̀ṣẹ̀ kọjá yìí, ní ìwọ̀n oṣù mẹ́fà tàbí bẹ́ẹ̀ sẹ́yìn, mo ti ń tẹnumọ́ pé Ìsílámù ti àwọn ègbé mẹ́ta náà ní ìsopọ̀ àsọtẹ́lẹ̀ pẹ̀lú àwọn áńgẹ́lì mẹ́ta náà. Láti inú àsọtẹ́lẹ̀ ọjọ́ ìkẹyìn tí Jékọ́bù ṣe nípa Júdà gẹ́gẹ́ bí “àjàrà” tí a so mọ́ “kẹ́tẹ́kẹ́tẹ́,” títí dé bí Kristi ṣe tú kẹ́tẹ́kẹ́tẹ́ náà sílẹ̀ ṣáájú ìwọlé ìṣẹ́gun Rẹ̀, àti àwọn ìlà ẹ̀rí mìíràn, Ìsílámù ti ègbé àkọ́kọ́ àti ègbé kejì dúró fún ìránṣẹ́ àsọtẹ́lẹ̀ tí ó fún ìhìn iṣẹ́ áńgẹ́lì àkọ́kọ́ àti kejì ní agbára, àti Ìsílámù ti ègbé kẹta dúró fún ìránṣẹ́ àsọtẹ́lẹ̀ ti áńgẹ́lì kẹta.

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.

Láìpẹ́ yìí ni a tọ́ka sí orí kan nínú ìwé tí A. T. Jones kọ, ó sì ń fi òtítọ́ kan náà hàn, ṣùgbọ́n láti ọ̀nà ìbánisọ̀rọ̀ ọ̀tọ̀. Jones lo girama àti àkópọ̀ ìtòlẹ́sẹẹsẹ Ìfihàn láti fi hàn bí kò ṣeé ṣe láti ya àwọn ìpè kàkàkí ìbànújẹ mẹ́ta ìkẹyìn kúrò nínú àwọn ìhìn iṣẹ́ àwọn áńgẹ́lì mẹ́ta. Ó ń tẹnumọ́ pé a kò lè ya áńgẹ́lì àkọ́kọ́ kúrò lọ́dọ̀ èkejì, àti pé a kò lè ya ẹ̀kẹta kúrò lọ́dọ̀ àwọn méjèèjì tó ṣáájú rẹ̀. Ìfojúsùn Jones wà lórí àwọn áńgẹ́lì mẹ́ta, àti bí ó tilẹ̀ jẹ́ pé ó ń gbé ẹjọ́ rẹ̀ kalẹ̀ nípa ìbáṣepọ̀ tí a kò lè ya ara wọn kúrò nípa ti àwọn áńgẹ́lì mẹ́tẹ̀ẹ̀ta, ó fi ọgbọ́n-ìjìnlẹ̀ kan náà hàn pé bẹ́ẹ̀ náà ni a kò lè ya àwọn kàkàkí Ìfihàn orí kẹsàn-án kúrò lọ́dọ̀ àwọn áńgẹ́lì mẹ́ta inú Ìfihàn orí kẹrìnlá. A ó parí àpilẹ̀kọ yìí pẹ̀lú orí ìwé Jones.

CHAPTER XI. THE THIRD ANGEL'S MESSAGE

ORÍ KẸRÍNLÁ. ÌRÒYÌN ÁŃGẸLÌ KẸTA

“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.

“ÌDÁHÙN sí ìbéèrè pàtàkì yẹn fún òní, pé, ‘Kí ni a óò ṣe?’ ni a lè fi ìdánilójú pèsè lórí ìpìlẹ̀ Àwọn Ipè Méje àti ipò àwọn orílẹ̀-èdè ńlá òde òní; nítorí Ọ̀rọ̀ Ọlọ́run ni ó fi ìdáhùn náà hàn, lórí ìpìlẹ̀ yìí gan-an.

“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.

“A ti rí i pé, ní ìbámu tí a kò lè yà kúrò, Mẹ́ta Ikẹ́yìn nínú Àwọn Kàkàkíje Méje ni Àwọn Ègbé Mẹ́ta wà pẹ̀lú wọn. Ní àárín gbùngbùn Àwọn Kàkàkíje Méje náà gan-an—lẹ́yìn ìparí Kàkàkíjẹ Kẹrin, àti kí Kàkàkíjẹ Karùn-ún tó bẹ̀rẹ̀—ni a ti kọ ọ́ pé: ‘Mo sì wò ó, mo sì gbọ́ angẹli kan tí ń fò láàrín ọ̀run, tí ń fi ohùn ńlá wí pé, Ègbé, ègbé, ègbé ni fún àwọn olùgbé ayé, nítorí àwọn ohùn kàkàkíjẹ mìíràn ti àwọn angẹli mẹ́ta tí kò tíì fọn.’ Ìfihàn 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.

“Pé Ìyà mẹ́ta náà ní ìsopọ̀ tí a kò lè yà pẹ̀lú mẹ́ta ìkẹyìn nínú Ìpè Méje náà, ọ̀kọ̀ọ̀kan sì bá ọ̀kọ̀ọ̀kan mu, ni a fi mú jáde kúrò nínú gbogbo iyèméjì nípasẹ̀ òtítọ́ pé, nígbà tí ìfọn Angeli Karùn-ún parí, a kọ ọ́ pé: ‘Ìyà kan ti kọjá; sì kíyèsí i, ìyà méjì mìíràn ń bọ̀ lẹ́yìn èyí.’ Ìfihàn 9:12. Àti nígbà tí ìpè kẹfà parí, a kọ ọ́ pé: ‘Ìyà kejì ti kọjá; sì kíyèsí i, ìyà kẹta ń bọ̀ kíákíá. Angeli keje sì fọn.’ Ìfihàn 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.

“Nísinsìnyí, angẹli yìí tí ń kéde ìbọ̀wọ̀lé àwọn Ègbé Mẹ́ta, tí wọ́n sì jẹ́ aláìyàtọ̀ kúrò nínú mẹ́ta ìkẹyìn nínú Àwọn Kàkàkí Méje, ní ìsopọ̀ tí a kò lè yà kúrò pẹ̀lú ‘Angẹli Kẹta’ ti Ìfihàn 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.

“Kí a lè rí i pé èyí náà dájú pátápátá láìsí iyèméjì kankan, ẹ jẹ́ kí a bẹ̀rẹ̀ pẹ̀lú Ìhìnrere Áńgẹ́lì Kẹta ti Ìfihàn 14, kí a sì tọpasẹ̀ àwọn ìsopọ̀ tààrà rẹ̀ sẹ́yìn títí dé ìbẹ̀rẹ̀ wọn.

“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.’

“Àwọn ọ̀rọ̀ àkọ́kọ́ nínú àkọsílẹ̀ nípa ‘Áńgẹ́lì Kẹta’ ni wọ̀nyí pé: ‘Áńgẹ́lì kẹta sì tọ̀ wọ́n lẹ́yìn.’ Ìṣípayá 14:9. Èyí fi hàn pé àwọn kan ti ṣáájú, tí Áńgẹ́lì Kẹta náà ‘tọ̀ lẹ́yìn.’”

“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.’

“Nítorí náà, gba ẹsẹ tó ṣáájú yìí: ‘Àngẹli mìíràn sì tẹ̀lé e.’ Èyí fi hàn pé àngẹli kan tún ti ṣáájú ẹni yìí, èyí tí, nígbà tí ẹni yìí bá tẹ̀lé e, ń mú un di ‘òmíràn.’”

“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.’

“Padà lọ báyìí sí ẹsẹ̀ kẹfà: ‘Mo sì rí angẹli mìíràn.’ Èyí pẹ̀lú jẹ́rìí pé angẹli kan ti ṣáájú lọ, èyí tí ó mú kí èyí, bí ó ti ń fò ní àárín ọ̀run, jẹ́ ‘mìíràn.’”

“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.’

“Ní títẹ̀síwájú sẹ́yìn nínú ìwé Ìfihàn, a kò rí áńgẹ́lì kankan, àfi áńgẹ́lì Kàkàkí Keje, títí a fi dé ẹsẹ̀ kìn-ín-ní orí kẹwàá; níbẹ̀ ni a sì ka pé: ‘Mo sì rí áńgẹ́lì alágbára mìíràn.’ Ọ̀rọ̀ yìí, gẹ́gẹ́ bí ti tẹ́lẹ̀, fi ìdánilójú múlẹ̀ pé, ṣáájú ẹni yìí, áńgẹ́lì kan wà, èyí tí, nígbà tí ẹni yìí bá jáde wá, ó mú kí a sọ̀rọ̀ rẹ̀ gẹ́gẹ́ bí ‘mìíràn.’”

“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.’

“Ní ìtọ́pasẹ̀ sẹ́yìn síi, a kò rí àwọn áńgẹ́lì kankan, àfi áńgẹ́lì Ìpè Kàkàkí Kẹfà àti ti Karùn-ún, títí a fi dé ẹsẹ̀ ìkẹyìn orí kẹjọ; níbẹ̀ ni a sì dé ibi àkọ́kọ́, nítorí a ka pé: ‘Mo sì rí, mo sì gbọ́ áńgẹ́lì kan’—kì í ṣe ‘áńgẹ́lì mìíràn,’ ṣùgbọ́n, ní ìpilẹ̀ṣẹ̀, ‘áńgẹ́lì kan.’”

“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:

“Nítorí náà, láti inú Ìṣípayá 8:13 ni, àtẹ̀lé àwọn áńgẹ́lì tí kò ní ìdákẹ́jẹ̀ bẹ̀rẹ̀, tí ọ̀rọ̀ náà ‘òmíràn’ so pọ̀, títí dé Áńgẹ́lì Kẹta ti Ìṣípayá 14, pẹ̀lú ìránṣẹ́ rẹ̀. Báyìí ni:

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

“‘Mo sì wò, mo sì gbọ́ angẹli kan.” Ifihan 8:13.

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

“‘Mo sì rí áńgẹ́lì alágbára mìíràn.’ Ìṣípayá 10:1.

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

“‘Mo sì rí áńgẹ́lì mìíràn.’ Ìfihàn 14:6.

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

“‘Angẹli mìíràn sì tẹ̀lé e.’ Ẹsẹ̀ 8.

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

“‘Angẹli kẹta sì tẹ̀lé wọn.’ Ẹsẹ̀ 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:

“Bóyá àwòrán rọrùn tó wà ní isàlẹ̀ yóò ràn wá lọ́wọ́ láti mú ìbáṣepọ̀ tó wà láàárín áńgẹ́lì tí ń kéde Àwọn Ègbé Mẹ́ta ti mẹ́ta ìkẹyìn nínú Ìpè Méje náà, àti Ìhìn-iṣẹ́ Áńgẹ́lì Kẹta ti Ìfihàn 14, hàn kedere:

“1st Trumpet Revelation 8:7

“Ipè Àkọ́kọ́ Ìfihàn 8:7”

“2nd Trumpet Revelation 8:8

“Ipè Kejì Ifihan 8:8”

“3rd Trumpet Revelation 8:10

“Ipè Kẹta Ifihan 8:10

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

“Ìpè Kẹrin” Ifihan 8:12 “Àngẹli kan”—Ègbé, ègbé, ègbé. Ifihan 8:13.

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

“Ìpè Kàrùn-ún Ifihàn 9:1–11/ Ègbé Kìíní”

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

“Ìpè Kẹfà Ìṣípayá 9:13 sí 11:13 Ègbé Kejì ‘Áńgẹ́lì alágbára mìíràn.’ Ìṣípayá 10:1”

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

“Ìfihàn Ìpè Keje Ìfihàn 11:13–19 Ègbé Kẹta ‘Áńgẹ́lì mìíràn. Ìfihàn 14:6

“‘There followed another.’ Revelation 14:6

“‘Ẹlòmíràn sì tẹ̀lé e.’ Ìṣípayá 14:6”

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

“ ‘Angẹli kẹta sì tẹ̀lé wọn.’ Ifihàn 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.

“A lè rí ìtẹ́síwájú gbogbo èyí ní kíkún jùlọ báyìí nípasẹ̀ ìfọ̀rọ̀wánilẹ́nuwò ohun tí Ìhìn Áńgẹ́lì Kẹta jẹ́ ní tòótọ́ nínú ara rẹ̀: Ní ojú rẹ̀ gan-an, ọ̀rọ̀ náà, ‘Áńgẹ́lì Kẹta,’ fi hàn gbangba pé ó ń tọ́ka sí ẹ̀kẹta nínú àtẹ̀sẹ̀ àwọn áńgẹ́lì mẹ́ta. Gẹ́gẹ́ bí a ti fi hàn tẹ́lẹ̀, àtẹ̀sẹ̀ àwọn áńgẹ́lì mẹ́ta yìí, tí olúkúlùkù wọn gbé ìhìn kan wá, ni a rí nínú orí kẹrìnlá Ìfihàn, ẹsẹ̀ 6–12. Àwọn ìhìn àwọn áńgẹ́lì mẹ́ta wọ̀nyí darapọ̀, wọ́n sì dé òpin wọn nínú ẹ̀kẹta, èyí tí kò dákẹ́ láti máa kéde títí ikórè ayé yóò fi pọn, tí a ó sì mú un ṣetán fún bíbọ̀ Oluwa láti kórè rẹ̀.”

“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.’

“Ifiranṣẹ́ Áńgẹ́lì Kẹta fúnra rẹ̀, gẹ́gẹ́ bí a ti kede rẹ̀ nínú ọ̀rọ̀ Áńgẹ́lì Kẹta, jẹ́ báyìí: ‘Áńgẹ́lì kẹta sì tẹ̀lé wọn, ó ń fi ohùn ńlá wí pé, Bí ẹnikẹ́ni bá foríbalẹ̀ fún ẹranko náà àti ère rẹ̀, tí ó sì gba ààmì rẹ̀ ní iwájú orí rẹ̀, tàbí ní ọwọ́ rẹ̀, ẹni náà pẹ̀lú yóò mu nínú wáìnì ìbínú Ọlọ́run, tí a tú jáde láìpòpọ̀ sínú ago ìrunú rẹ̀; a ó sì fi iná àti imí-ọjọ joró rẹ̀ níwájú àwọn áńgẹ́lì mímọ́, àti níwájú Ọ̀dọ́-Àgùntàn: èéfín ìjìyà wọn sì ń gòkè lọ títí láé àti láéláé: wọn kò sì ní ìsinmi lọ́sàn-án tàbí lóru, àwọn tí ń foríbalẹ̀ fún ẹranko náà àti ère rẹ̀, àti ẹnikẹ́ni tí ó bá gba ààmì orúkọ rẹ̀. Níhìn-ín ni sùúrù àwọn ènìyàn mímọ́ wà: níhìn-ín ni àwọn tí ń pa àwọn àṣẹ Ọlọ́run mọ́, àti ìgbàgbọ́ Jésù, wà.’”

“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.

“Èyí ni Ìhìnrere Áńgẹ́lì Kẹta gẹ́gẹ́ bí ó ti dúró, tí a yà kúrò lọ́dọ̀ àwọn méjèèjì yòókù. Ṣùgbọ́n, ní ti gidi, a kò lè ka a sí ohun tí ó yàtọ̀; bẹ́ẹ̀ ni a kò sì lè mú un dúró ní ọ̀tọ̀ bí ẹni pé òun nìkan ni ìhìnrere kan ṣoṣo, ọ̀tọ̀, sí ayé; nítorí ọ̀rọ̀ àkọ́kọ́ gan-an tí a sọ nípa rẹ̀ ni pé: ‘Áńgẹ́lì Kẹta tẹ̀lé WỌN.’ Ní bẹ́ẹ̀, nípa ọ̀rọ̀ àkọ́kọ́ gan-an ti ìhìnrere náà fúnra rẹ̀, a tọ́ka wa kì í ṣe sí ọ̀kan nìkan, bí kò ṣe sí àwọn méjì tí ó ṣáájú rẹ̀. Ọ̀rọ̀ Gíríìkì tí a túmọ̀ sí ‘tẹ̀lé’ náà kò túmọ̀ sí títẹ̀lé ní ọ̀tọ̀, tàbí títẹ̀lé nìkan, bí kò ṣe ‘títẹ̀lé pẹ̀lú,’ gẹ́gẹ́ bí àwọn ọmọ-ogun ṣe máa ń tẹ̀lé balógun wọn, tàbí bí àwọn ìránṣẹ́ ṣe máa ń tẹ̀lé olúwa wọn; nítorí náà, ‘láti tẹ̀lé ẹni kan nínú ọ̀ràn kan; láti jẹ́ kí a darí ara ẹni.’ Nígbà tí a bá lò ó nípa ohun, ó túmọ̀ sí títẹ̀lé gẹ́gẹ́ bí àbájáde; láti tẹ̀lé ‘gẹ́gẹ́ bí èsì ohun kan tí ó ti lọ ṣáájú.’ Ní bẹ́ẹ̀, ní ti ènìyàn, Áńgẹ́lì Kẹta ń tẹ̀lé pẹ̀lú àwọn méjèèjì tí ó ti ṣáájú; ìhìnrere rẹ̀ náà sì, gẹ́gẹ́ bí ohun kan, ń tẹ̀lé gẹ́gẹ́ bí àbájáde, tàbí ìtẹ̀síwájú, ohun tí ó ti lọ ṣáájú.”

“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.

“Ṣùgbọ́n ní ti Ẹni Kejì pẹ̀lú, a tún ti kọ ọ́ pé: ‘Àǹgẹ́lì mìíràn sì tẹ̀lé e.’ Gẹ́gẹ́ bí ó ti rí ní ti Àǹgẹ́lì Kẹta tí ń tẹ̀lé Ẹlẹ́ẹ̀kejì, bẹ́ẹ̀ ni ó rí ní ti Àǹgẹ́lì Kejì tí ń tẹ̀lé Ẹ̀kọ́kọ́. A sì ti kọ ọ́ ní ti Ẹni Àkọ́kọ́ pé: ‘Mo sì rí àǹgẹ́lì mìíràn tí ń fò,’ àti bẹ́ẹ̀ bẹ́ẹ̀ lọ. Èyí ni àkọ́kọ́ nínú àtòjọ mẹ́tẹ̀ẹ̀ta yìí. Mìíràn sì ń tẹ̀lé e; Àǹgẹ́lì Kẹta sì ń tẹ̀lé wọn. Ìtẹ̀lé-sẹ́yìn wà nínú ètò ìdìde wọn; ṣùgbọ́n, nígbà tí àwọn mẹ́tẹ̀ẹ̀ta náà bá ti dìde lẹ́sẹẹsẹ, nígbà náà ni wọ́n ń bá a lọ papọ̀ gẹ́gẹ́ bí ọ̀kan. Ẹni Àkọ́kọ́ ń kéde ìhìn rẹ̀; Ẹlẹ́ẹ̀kejì ń tẹ̀lé e, ó sì dara pọ̀ mọ́ Ẹni Àkọ́kọ́; Ẹlẹ́ẹ̀kẹta sì ń tẹ̀lé wọn, ó sì dara pọ̀ mọ́ wọn; nípa bẹ́ẹ̀, nígbà tí àwọn mẹ́tẹ̀ẹ̀ta náà bá darapọ̀, tí wọ́n sì ń lọ papọ̀ nínú agbára ìṣọ̀kan wọn, wọ́n di ìhìn alágbára, ìlọ́po-mẹ́ta, tí ohùn rẹ̀ ga. Gbogbo wọn ni ó yẹ kí ó wà níbẹ̀ kí Ìhìn Àǹgẹ́lì Kẹta lè pé; Ìhìn Àǹgẹ́lì Kẹta kò sì lè jẹ́ fífi fúnni ní òtítọ́ láìsí fífi gbogbo wọn fúnni.”

“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.’

“Kí ni, nígbà náà, ìránṣẹ́ ìhìnrere mẹ́tẹ̀ẹ̀ta náà nínú àwọn apá rẹ̀ ọ̀tọ̀ọ̀tọ̀?—Èyí ni Èkínní: ‘Mo sì rí angẹli mìíràn tí ń fò ní àárín ọ̀run, tí ó ní ìhìnrere ayérayé láti wàásù fún àwọn tí ń gbé ayé, àti fún gbogbo orílẹ̀-èdè, àti ẹ̀yà, àti ahọ́n, àti ènìyàn, tí ó ń sọ ní ohùn ńlá pé, Ẹ bẹ̀rù Ọlọ́run, kí ẹ sì fi ògo fún Un; nítorí wákàtí ìdájọ́ Rẹ̀ ti dé: kí ẹ sì jọ́sìn fún Ẹni tí ó dá ọ̀run, àti ayé, àti òkun, àti àwọn ìsun omi.’”

“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.’

“Èyí ni Èkejì: ‘Áńgẹ́lì mìíràn sì tọ̀ lé e lẹ́yìn, ó ń wí pé, Babiloni ti ṣubú, ó ti ṣubú, ìlú ńlá yẹn, nítorí pé ó ti mú gbogbo àwọn orílẹ̀-èdè mu nínú wáìnì ìbínú àgbèrè rẹ̀.’”

“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.’

“Èyí sì ni Ẹ̀kẹta: ‘Angẹli Ẹ̀kẹta sì tẹ̀lé wọn, ó ń sọ̀rọ̀ ní ohùn ńlá pé, Bí ẹnikẹ́ni bá jọ́sìn ẹranko náà àti ère rẹ̀, tí ó sì gba àmì rẹ̀ ní iwájú orí rẹ̀, tàbí ní ọwọ́ rẹ̀, ẹni náà yóò mu nínú ọtí wáìnì ìbínú Ọlọ́run, tí a dà jáde láìlópò mọ́ sínú ago ìhónú rẹ̀; a ó sì fi iná àti imí-ọ̀fà jẹ ẹ́ níyà níwájú àwọn angẹli mímọ́, àti níwájú Ọ̀dọ́-Àgùntàn náà: èéfín ìyà wọn sì ń gòkè lọ títí láé àti láéláé: wọn kò sì ní ìsinmi lọ́sàn-án tàbí lóru, àwọn tí ń jọ́sìn Ẹranko náà àti Ère rẹ̀, àti ẹnikẹ́ni tí ó bá gba àmì orúkọ rẹ̀. Níhìn-ín ni sùúrù àwọn ènìyàn mímọ́ wà: níhìn-ín ni àwọn tí ń pa àwọn àṣẹ Ọlọ́run mọ́, àti ìgbàgbọ́ Jesu, wà.’”

“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.

“Ìwòye kan sí ọ̀rọ̀ tí a lò nínú ọ̀kọ̀ọ̀kan àwọn ìránṣẹ́ wọ̀nyí yóò fi ìrònú tí ó wà nínú ọ̀rọ̀ Gíríìkì tí a túmọ̀ sí ‘tẹ̀lé,’ hàn, èyí tí ó túmọ̀ sí ‘títẹ̀lé gẹ́gẹ́ bí àbájáde.’ Àkọ́kọ́ mú ìhìnrere àìnípẹ̀kun wá, láti wàásù fún gbogbo ẹ̀dá, ní pè gbogbo ènìyàn láti bẹ̀rù Ọlọ́run, kí wọ́n sì fi ògo fún Un, kí wọ́n sì jọ́sìn Rẹ̀; nítorí pé wákàtí ìdájọ́ Rẹ̀ ti dé. Ìkọ̀sílẹ̀ ìránṣẹ́ yìí ń mú ipò àwọn nǹkan kan wá tí, gẹ́gẹ́ bí àbájáde irú ìkọ̀sílẹ̀ bẹ́ẹ̀, a ṣe àpèjúwe rẹ̀ nínú ọ̀rọ̀ Áńgẹ́lì Kejì, ẹni tí ó tẹ̀lé e. Àti pé nítorí ìkọ̀sílẹ̀ Ìránṣẹ́ Kìn-ín-ní; àti nítorí àwọn àbájáde ìkọ̀sílẹ̀ náà, gẹ́gẹ́ bí a ti kéde nínú Èkejì; ipò àwọn nǹkan kan ni a mú wá, gẹ́gẹ́ bí àbájáde mìíràn sí i, tí ó jẹ́ dandan kí Áńgẹ́lì Kẹta tẹ̀lé wọn, kí ó máa kéde pẹ̀lú ohùn ńlá ìkìlọ̀ ẹlẹ́rùjẹ̀jẹ̀ rẹ̀ lòdì sí àwọn ibi búburú tí ó bani lẹ́rù tí a ti mú wá gẹ́gẹ́ bí àbájáde méjì ti ìkọ̀sílẹ̀ Ìránṣẹ́ Kìn-ín-ní.”

“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.’

“Pẹ̀lú pé ohùn àti iṣẹ́ Áńgẹ́lì Kẹta darapọ̀ mọ́ ti Àkọ́kọ́, ó hàn gbangba láti inú ọ̀rọ̀ ìparí rẹ̀ pé: ‘Nínú èyí ni àwọn tí ń pa àwọn àṣẹ Ọlọ́run mọ́, àti ìgbàgbọ́ Jésù wà;’ nítorí èyí ni ohun àfojúsùn ìwàásù ìhìn rere àìnípẹ̀kun jẹ́ ní gbogbo ìgbà. Èyí ni ìtẹ̀síwájú ìbẹ̀rù Ọlọ́run àti fífi ògo fún un, àti ti jíjẹ́wọ́sìn ‘ẹni tí ó dá ọ̀run, àti ayé, àti òkun, àti àwọn ìsun omi.’ Pípamọ́ àwọn àṣẹ Ọlọ́run mọ́ àti ìgbàgbọ́ Jésù nìkan ni ohun tí yóò jẹ́ kí ẹ̀míkankan lè dúró ní wákàtí ìdájọ́ rẹ̀, èyí tí áńgẹ́lì àkọ́kọ́ kéde pé ‘ó dé.’”

“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.

“Lẹ́sẹ̀kẹsẹ̀ lẹ́yìn àwọn ọ̀rọ̀ ìparí ti Áńgẹ́lì Kẹta ni a gbọ́ ‘ohùn kan láti ọ̀run tí ń sọ fún mi pé, Kọ̀wé, Alábùkún ni àwọn òkú tí ń kú nínú Oluwa láti ìsinsin yìí lọ’—láti àkókò yìí lọ. Ìṣípayá 14:13. Lẹ́sẹ̀kẹsẹ̀ lẹ́yìn èyí sì ni àwọn ọ̀rọ̀ wọ̀nyí, ‘Mo sì wo, sì kíyèsí i, awọsánmà funfun kan sì hàn, ẹni kan sì jókòó lórí awọsánmà náà tí ó dàbí Ọmọ ènìyàn, tí ó wọ adé wúrà lórí, tí ó sì mú dòjé mímú kan ní ọwọ́ rẹ̀. Áńgẹ́lì mìíràn sì jáde láti inú tẹ́ńpìlì, ó ń ké pẹ̀lú ohùn ńlá sí ẹni tí ó jókòó lórí awọsánmà náà pé, Fi dòjé rẹ sínú iṣẹ́, kí o sì ká; nítorí àkókò dé fún ọ láti ká; nítorí ikórè ayé ti pọ́n. Ẹni tí ó jókòó lórí awọsánmà náà sì fi dòjé rẹ̀ sínú ayé; a sì ká ayé náà.’ Ìṣípayá 14:14–16. Àti pé ‘ikórè náà ni òpin ayé.’ Mátíù 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.

“Lẹ́ẹ̀kansi: Áńgẹ́lì Kẹta ní pàtàkì ń kìlọ̀ fún gbogbo ènìyàn lòdì sí ìjọsìn ẹranko náà àti ère rẹ̀, ohunkóhun tí wọ́n lè jẹ́; àti, láti inú Ìṣípayá 19:11–21, a rí i pé ẹranko náà àti ère rẹ̀ wà ‘láàyè’ nígbà tí Olúwa bá ń bọ̀ nínú àwọsánmà ọ̀run, àti pé a pa ‘àwọn méjèèjì’ run pẹ̀lú ìmọ́lẹ̀ bíbọ̀ rẹ̀.

“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.

“Àwọn òtítọ́ wọ̀nyí fi hàn pé Ìhìnrere Áńgẹ́lì Kẹta jẹ́ ìfìṣẹ́rọ̀ alágbára, mẹ́tẹ̀ẹ̀ta, tí a ń ké sókè pẹ̀lú ohùn ńlá, èyí tí ń jáde lọ sí gbogbo orílẹ̀-èdè àti ẹ̀yà àti ahọ́n àti ènìyàn, ní kété ṣáájú ìpadàbọ̀ kejì ti Olúwa; àti èyí tí ń mú ìkórè ayé pọ́n dán, tí ó sì ń pèsè àwọn ènìyàn kan tí a ti múra tán sílẹ̀ fún Olúwa, gẹ́gẹ́ bí ìhìnrere Johanu Oníbatiste ṣe pèsè ọ̀nà sílẹ̀ fún ìbọ̀wọ̀ àkọ́kọ́ ti Olúwa. Nítorí náà, òun ni ìhìnrere ikẹyìn, ìfìṣẹ́rọ̀ ìparí, ti Ọlọ́run sí ayé.

“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.

“Àti nísinsin yìí, níwọ̀n bí a ti ní òye báyìí nípa ohun tí Ìhìn-iṣẹ́ Áńgẹ́lì Kẹta jẹ́ nínú ara rẹ̀ gan-an, ìbáṣepọ̀ ìhìn-iṣẹ́ náà pẹ̀lú àwọn orílẹ̀-èdè ńlá ti òní lè túbọ̀ yé wa dáadáa nípasẹ̀ àgbéyẹ̀wò Àkókò Ìhìn-iṣẹ́ Áńgẹ́lì Kẹta.” A. T. Jones, The Great Nations of Today, 114.