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.
懷愛倫姊妹曾經多次指出，耶穌喺拿撒勒會堂所宣讀以賽亞書嗰段經文，唔單止宣告咗佢自己嘅工作，亦都預表咗我哋嘅工作。呢項受膏之工嘅完全應驗，乃係由組成十四萬四千人之旗幟嘅人所成就。
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.
主耶和華嘅靈喺我身上；因為耶和華膏立咗我，叫我向謙卑嘅人傳報佳音；差遣我去醫好傷心嘅人，向被擄嘅宣告得釋放，向被囚禁嘅宣告監牢開啟；宣告耶和華悅納人嘅禧年，同埋我哋神報仇嘅日子；安慰一切悲哀嘅人；又賜畀錫安中悲哀嘅人華冠代替灰塵，喜樂之油代替悲哀，讚美之袍代替憂傷之靈；使佢哋得稱為公義樹，係耶和華所栽種嘅，叫祂得榮耀。佢哋必重建古時嘅荒場，建立先前淒涼之處，修造荒廢嘅城邑，就係歷代淒涼之處。外人必站立牧放你哋嘅羊群；外邦人嘅子孫必作你哋耕田嘅、修理葡萄園嘅。惟有你哋必稱為耶和華嘅祭司；人必稱你哋為我哋神嘅僕役。你哋必食列國嘅財物，並因佢哋嘅榮耀而誇耀自己。你哋必得雙倍，代替羞辱；佢哋必因所得嘅分而歡喜，代替凌辱；所以喺佢哋嘅地上必得着雙倍；永遠嘅喜樂必歸與佢哋。以賽亞書 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.”
喺上一篇文章入面，我哋開始辨認構成三百九十一年零十五日呢段時間預言嘅「時辰、月、日、年」。時間已經不再，所以喺末後嘅日子，當第一同第二樣禍嘅預言特徵喺第三樣禍之中再次重演嘅時候，呢四個時間表述就必須按象徵意義去應用。「年」乃係「耶和華悅納人嘅禧年」，亦都係「我哋神報仇之日」。
The “day,” is “the day of calamity,” a day of recompense, and vengeance, as set forth by Moses.
嗰「日子」就係「災禍之日」，乃係照摩西所陳明嘅報應同報仇之日。
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，我必報應；到咗時候，佢哋嘅腳必滑跌；因為佢哋遭災之日臨近，嗰啲要臨到佢哋身上嘅事都急速來到。」申命記 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.
喺《以賽亞書》入面，乃係「悅納之年」同埋「報仇之日」；而報仇之日，就係摩西所講嘅「遭災之日」，喺嗰日，老底嘉嘅腳要滑跌，因為佢哋領受報應同埋報仇。大地震嘅時辰、遭災之日、悅納之年，同埋正月，都同星期日法相互吻合。《約珥書》入面「月」呢個字，乃係加上去嘅字；但呢個加上去嘅字係正確嘅。譯者加上「月」呢個字，係同後雨喺正月降臨呢個真理相一致。
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.
錫安嘅子民啊，你哋要歡喜，並要因耶和華你哋嘅神快樂；因為佢按適度賜畀你哋秋雨，又為你哋降下甘霖，就係秋雨同春雨，都喺正月降下。約珥書 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」呢個字只係一種詮釋，並唔係原來受默示經文嘅一部分。希伯來文本身只係話，雨水要喺「起初」嚟到，或者「如同起初一樣」——意思即係話，上帝要按住適當嘅時令恢復降雨，正如往昔一樣。懷愛倫姊妹一再將1840年至1844年米勒派運動同五旬節並列，以此描述末後日子嘅晚雨。晚雨係「如同起初一樣」而來；嗰個「起初」就係五旬節，而懷愛倫姊妹亦一再將五旬節同星期日法令並列。
“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.
「嗰位喺宣告第三位天使信息之中聯合嘅天使，必以自己嘅榮耀照亮全地。呢度所預言嘅，乃係一項遍及全球、並具非常能力嘅工作。1840至44年嘅復臨運動，乃係上帝大能之榮耀彰顯；第一位天使嘅信息，曾傳到世上每一個傳道站；而喺某啲國家所出現嘅宗教熱誠，乃係自十六世紀宗教改革以來，任何地方所未曾見過最偉大者；但喺第三位天使最後警告之下嗰場大有能力嘅運動，必更超越呢一切。」
“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.
呢項工作將會同五旬節嗰日嘅工作相似。正如福音開展之時，聖靈傾注落嚟，賜下「秋雨」，使寶貴嘅種子發芽生長；照樣，到咗福音結束之時，亦都會賜下「春雨」，使莊稼成熟。 「我哋務要認識耶和華，竭力追求認識祂；祂出現確如晨光，祂必臨到我哋像甘雨，像滋潤田地嘅春雨秋雨。」何西阿書 6:3。 「錫安嘅子民哪，你哋要快樂，因耶和華你哋嘅上帝歡喜；因祂按適度賜給你哋秋雨，又為你哋降下甘霖，就係秋雨、春雨。」約珥書 2:23。 「上帝說：『喺末後嘅日子，我要將我嘅靈澆灌凡有血氣嘅。』」 「『到嗰時，凡求告主名嘅，就必得救。』」使徒行傳 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.
「福音嘅偉大工作，喺結束之時，所彰顯上帝能力嘅明證，決不可少於其開始之時所顯明嘅。喺福音開端時，因前雨傾降而應驗嘅預言，到咗福音收結之時，亦要喺後雨之中再次應驗。呢度所講嘅，就係使徒彼得所仰望嘅『甦醒嘅時候』；佢曾經話：『所以你哋應當悔改，回轉，使你哋嘅罪得以塗抹，噉樣，安舒嘅日子就必從主面前來到；主也必差遣所預定給你哋嘅基督耶穌降臨。』使徒行傳 3:19, 20。」《善惡之爭》，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.
五旬節乃係福音工作嘅「開端」或「起始」，而喺「終局」嘅後雨就係「結束」。首先者預表末後者。正月所指明嘅，乃係喺星期日法案之時聖靈嘅傾降。
“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. …
「我哋當中冇一個人，喺自己嘅品格仲有一點污點或瑕疵嘅時候，會得著上帝嘅印記。補救我哋品格上嘅缺欠，潔淨心靈嘅殿宇，除去一切污穢，呢個責任係留畀我哋自己去履行。然後，晚雨就會降喺我哋身上，正如早雨喺五旬節嗰日降喺門徒身上一樣。……」
“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.
「弟兄們，你哋喺呢項重大嘅預備工作上，究竟做緊乜嘢？嗰啲與世界聯合嘅人，正接受屬世嘅模樣，為獸嘅印記作預備。嗰啲不信靠自己、喺上帝面前自卑，並且藉住順從真理潔淨自己心靈嘅人，正接受屬天嘅模樣，為上帝印記印喺佢哋額上作預備。及至命令頒布、印號蓋上之時，佢哋嘅品格必永遠保持純潔無玷。」《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.
第一個「月」就係星期日法令；大地震嘅「時辰」就係星期日法令；災殃、報應同復仇嘅「日子」就係星期日法令；蒙悅納嘅「年」亦都係星期日法令。第一樣災禍之一百五十年嘅預言，喺星期日法令嗰度告終；而三百九十一年零十五日，就喺嗰度開始。
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.
對住嗰位攞住號角嘅第六位天使講：要釋放嗰四位被捆綁喺幼發拉底大河嘅天使。於是嗰四位天使就被釋放；佢哋係為住某一個時辰、某一日、某一月、某一年而預備好，要殺害人嘅三分之一。啟示錄 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.
嗰「四位天使」先前「被捆綁喺幼發拉底大河」之中，及至星期日法令之時，便被「釋放」。佢哋喺預言之中，已經「預備」好，為要到第二樣災禍所定嘅時辰、日子、月份同年份，去殺害人嘅三分之一。美國喺星期日法令之時，作為聖經預言中第六個國度而被殺；而美國亦都係喺星期日法令之時所建立之三重聯合其中嘅三分之一。第二樣災禍喺第三樣災禍之中被重述，正如第二位天使喺第三位天使之中被重述一樣。
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.
嗰四股風喺9/11被釋放，標誌住十四萬四千人受印嘅開始，並且隨即被約束。當《以賽亞書》第六十一章所表徵嗰啲哀慟嘅人得着安慰之時，佢哋所受嘅安慰，乃係喺星期日法令之時保惠師完全傾注；而嗰時亦都係大地震嘅「時辰」。喺悅納之年哀慟嘅人，正正就係《以西結書》第九章之中哀慟、並且領受上帝印記嘅同一班人。耶穌以引用《以賽亞書》第六十一章開始祂嘅職事，而懷愛倫姊妹將祂嘅宣告同我哋嘅工作並列。
“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.
基督喺拿撒勒嘅會堂裏面宣讀以賽亞嘅預言，向世人宣告佢嘅使命，話：「主嘅靈喺我身上，因為佢膏立咗我，叫我向貧窮人傳福音；差遣我去醫好傷心嘅人，向被擄嘅宣告得釋放，向瞎眼嘅宣告復明，叫受壓制嘅得自由，宣講主悅納人嘅禧年。」擺喺佢面前嘅，係何等嘅工作！——要宣講主悅納人嘅禧年。呢段時期包括一代又一代，延及一個世紀又一個世紀，只要恩典時期仍然存留，就一直如此。上帝正等待垂聽人嘅祈求同叩門；察看人類會唔會親近嗰位惟有佢能幫助我哋嘅主。佢渴望赦免佢哋嘅罪，接納佢哋作屬於自己嘅人。凡以痛悔嘅心嚟到佢面前嘅人，佢都必接納；因為上帝膏立佢嘅獨生子，正係為咗成就呢項工作。
“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.
「但係，基督點解冇將以賽亞書所記載嘅說話講完呢？點解佢省略咗『同埋我哋神報仇之日』呢一句呢？呢句後半部同前半部一樣，都完全係真理；而基督並冇因着沉默、因着暫且唔講出佢藉住所揀選嘅先知所賜下、原本屬於佢自己嘅一部分說話，就否認咗真理。但呢最後一句，正正係佢嘅聽眾所樂意反覆思想、亦傾向付諸實行嘅；佢哋向一切唔屬於佢哋宗教信仰嘅人宣告審判。佢哋唔係將真理、公義同赦免嘅說話賜畀百姓，反而教導百姓，以為上帝憎惡一切外邦世界。上帝作為父親嘅品格，已經被人歪曲，並埋沒喺人嘅遺傳之下。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.’
上帝子民喺呢個時代嘅使命，已經喺靈感所啟示、描述彌賽亞工作嘅話語之中清楚列明：「主耶和華嘅靈喺我身上，因為耶和華用膏膏我，叫我向謙卑嘅人傳報佳音；差遣我醫治傷心嘅人，向被擄嘅宣告得釋放，向被捆綁嘅宣告監牢開啟；宣告耶和華悅納人嘅禧年，同我哋上帝報仇之日；安慰一切悲哀嘅人，賜畀錫安悲哀嘅人華冠代替灰塵，喜樂之油代替悲哀，讚美之衣代替憂傷之靈；使佢哋稱為公義樹，係耶和華所栽植，叫佢得榮耀。」
“‘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.
「『佢哋必重建古舊嘅荒廢之處，興起先前荒涼之地，又修復荒廢嘅城邑，就係歷代淒涼之處。』」Lake Union Herald，1908年11月11日。
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.
喺我哋進一步探討第三禍之中第二禍嘅重複之前，我哋應當提醒自己，呢個信息必須藉住「律上加律」去明白。呢一點表明，凡喺受默示之聖言中一切符合星期日法背景嘅「時」、「日」、「月」同「年」，亦都要應用喺伊斯蘭為攻擊星期日法而作嘅預備之上。
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.
舉例嚟講：「時辰」呢個詞喺舊約只係出現於一卷書，而嗰卷書就係但以理書。喺但以理書入面，「時辰」一詞被提及五次。
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.
凡唔俯伏敬拜嘅，當時就必被扔喺烈火嘅火窰中間。…… 而家你哋若預備好，喺你哋一聽見號角、笛、琴、琵琶、瑟、洋琴，同各樣樂器聲音嘅時候，就俯伏敬拜我所造嘅像，咁就好；但你哋若唔敬拜，當時就必被扔喺烈火嘅火窰中間；有邊一位神能夠救你哋脫離我手呢？但以理書 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.
懷愛倫姊妹一再將《但以理書》第三章，因此亦即「嗰一個時辰」，應用喺星期日法令之上。喺《但以理書》第四章，但以理因為要努力講明將要臨到尼布甲尼撒身上嘅審判，就「驚惶片時」。
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.
於是但以理，即係名叫伯提沙撒嘅，驚愕咗約有一個時辰，心中嘅意念使佢驚惶。王開口講：「伯提沙撒呀，唔好叫呢個夢，或者呢個夢嘅講解，使你驚惶。」伯提沙撒回答話：「我主呀，願呢個夢歸與恨你嘅人，呢個夢嘅講解歸與你嘅仇敵。」但以理書 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.
但以理驚愕咗「一時」，當佢力求明白應當點樣將尼布甲尼撒將要臨到嘅審判話畀佢知。但以理所代表嘅，乃係第一位天使嘅使者；呢位天使宣告審判嘅「時候」已經到咗。佢將預言傳畀尼布甲尼撒；而一年之後，臨到巴比倫嘅審判，亦臨到尼布甲尼撒身上。
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.
當時者事就應驗喺尼布甲尼撒身上；佢畀人趕逐離開人群，食草如牛，身體畀天露沾濕，直到頭髮長到好似鷹毛，指甲好似雀鳥嘅爪。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.
但以理正係預言嗰條即將來到嘅星期日法令；而當佢來臨之時，就係施行喺巴比倫身上審判嘅「時辰」。兩個「時辰」都係指認星期日法令，亦即嗰場大地震嘅時辰。尼布甲尼撒係巴比倫故事嘅阿拉法，伯沙撒就係俄梅戛；而伯沙撒正正喺有手指出現、喺牆上寫字嗰一夜被殺。
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.
就在同一時辰，有人手指出現，喺王宮牆上灰泥之上、燈臺對面寫字；王看見寫字嗰隻手嘅部分。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.
「同一個鐘頭」有字寫喺牆上，指明咗喺星期日法案之時，成文嘅星期日法摧毀政教分離之「牆」嘅時候；跟住巴比倫就終結，正如美國作為聖經預言中第六個國度都會終結一樣。作為第六個國度，美國就係以賽亞書二十三章入面推羅淫婦被人忘記之時，統治象徵性七十年嘅勢力。以賽亞所指嘅國度或君王，就係七十年嘅日子；而喺聖經預言之中，統治七十年嘅國度乃係巴比倫。伯沙撒巴比倫嘅傾覆，預表美國喺星期日法案之時嘅傾覆；喺嗰時，牆上嘅字同啟示錄十三章所講如龍發聲彼此對應。
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.
喺《啟示錄》第十八章，對巴比倫嘅審判，係由第四節嘅星期日法令開始；嗰時第二把聲音指出，佢嘅審判喺一個時辰之內臨到，亦都喺一日之內臨到。
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.
我又聽見有另一把聲音從天上出嚟，話：「我嘅子民啊，你哋要從嗰城出嚟，免得有分於佢嘅罪，亦免得受佢所受嘅災殃。因為佢嘅罪惡滔天，上帝已經記念佢嘅不義。佢點樣待人，也要點樣報應佢；照佢所行嘅，加倍報應佢；佢用乜嘢杯斟滿咗畀人，就用同一隻杯加倍斟滿畀佢。佢點樣自高自大、窮奢極侈，就照樣叫佢受痛苦哀傷；因為佢心裏面話：『我坐咗皇后嘅位，並唔係寡婦，決不至於見到悲哀。』所以，喺一日之內，佢嘅災殃就要臨到佢，就係死亡、悲哀、饑荒；佢又要畀火完全燒盡，因為審判佢嘅主上帝大有能力。」地上嘅君王，素來同佢行淫、一同窮奢極侈嘅，見到佢焚燒嘅煙，就必為佢哀哭捶胸；又因怕佢所受嘅痛苦，就遠遠企住，話：「哀哉！哀哉！巴比倫大城，堅固嘅城啊！因為喺一時之間，你嘅刑罰就嚟到。」啟示錄 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.
顯然，對巴比倫循序漸進嘅審判，係由第四節所講嘅星期日法令開始，當上帝其餘嘅羊群蒙召從巴比倫出嚟嘅時候。約翰指出佢受審判嘅時候，既稱為「一日」，又稱為「一時」，從而證明呢啲時間嘅象徵應當按象徵意義去理解。
Passover was to be kept in the first month, and Passover aligns with the cross, which in turn aligns with the Sunday law.
逾越節要喺正月守；而逾越節同十字架相對應，十字架又同星期日法令相對應。
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.
耶和華喺埃及地曉諭摩西、亞倫，話：「呢個月要作你哋嘅正月，為你哋一年之首。你哋要吩咐以色列全會眾，話：本月初十日，人人都要按住父家取羊羔，一家一隻。若果一家人太少，食唔晒一隻羊羔，就要同佢隔籬屋嘅鄰舍共取一隻；要按住人數同各人嘅食量計算，分配嗰隻羊羔。你哋嘅羊羔要毫無殘疾，係一歲嘅公羊；要從綿羊或者山羊中取嚟。要留到本月十四日；到咗黃昏嘅時候，以色列全會眾都要把牠宰咗。」出埃及記 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.
逾越節乃係五旬節時期嘅開始，因此佢預表五旬節；而五旬節又同星期日法相對應。帳幕係喺正月初一豎立起嚟，因此預表得勝嘅教會喺星期日法之時被興起，作為一面旌旗。第二樣災禍嘅「時辰」、「日」、「月」同「年」都係指明星期日法；而且逐行逐行咁查考，凡呢啲時間嘅表述，只要上下文相符，皆與星期日法對應。喺星期日法之時，教皇制第二段迫害開始；第一段就係嗰一千二百六十年，導致嗰時期嘅殉道者喺第五印之中向主呼喊，發出「要到幾時呢」呢個問題，直到教皇權勢受審判為止。喺教皇制第二次流血屠殺之中，耶穌已經曉諭祂嘅子民，當受迫害嘅時候，毋須憂慮自己要講乜嘢。
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.
但人拉你哋去，將你哋交出嘅時候，唔好預先思慮要講乜嘢；亦唔好預先籌算；只係到嗰一刻賜畀你哋乜嘢，你哋就講乜嘢：因為講嘢嘅唔係你哋，乃係聖靈。馬可福音 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.
喺第一個禍患入面，人受折磨一百五十年。呢段年日始於1299年7月27日，終於1449年7月27日；嗰時，四位天使釋放咗嗰四股風，佢哋原係預備好，要到嗰一時、嗰一日、嗰一月、嗰一年，去殺害人嘅三分之一。呢段受折磨嘅時期，象徵喺美國設立獸像嘅時期。嗰段時期，就係《利未記》二十三章由吹角節到五旬節所表明嘅十五日。獸像形成嘅時期，係由9/11直到星期日法；但午夜呼聲信息宣講嘅時期，乃係由9/11直到星期日法之間獸像形成嘅一個分形。
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.
蓋印嘅開始同終結，亦都係獸像形成嘅阿拉法同俄梅戛。一類人正喺度塑造一個可以領受上帝印記嘅品格；另一類人就正喺度形成獸嘅像。喺美國嘅嗰段時期，正好同世界上由星期日法開始嘅同一段時期相對應。「一個月」乃係強迫設立獸像之苦害嘅象徵；因此，啟示錄第九章第十五節所表明、喺星期日法之時嘅「一個月」，亦都代表喺世界設立獸像期間嘅伊斯蘭苦害。
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.
關於第二樣災禍嘅預言，以及其中所提嘅一時、一日、一月、一年，點樣象徵星期日法令同埋伊斯蘭被釋放出嚟攻擊美國，仲有其他先知性嘅應用；但我哋必須進而論到其他要點。
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.
喺最近呢段時期，大約喺過去六個月左右，我一直強調，三禍之伊斯蘭，喺預言上係同三位天使相連。由雅各對猶大末後日子嘅預言，話佢係連於「驢」嘅「葡萄樹」，直到基督喺祂榮耀進入之前先釋放嗰隻驢，以及其他相關脈絡，第一禍同第二禍之伊斯蘭，乃係賦予第一位同第二位天使信息能力嘅預言信息；而第三禍之伊斯蘭，則代表第三位天使嘅預言信息。
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.
最近，有人引用咗 A. T. Jones 所寫一本書入面嘅一章，指出同一個事實，不過係從另一個進路去論證。Jones 運用《啟示錄》嘅文法同結構，顯明將最後三枝禍號同三天使嘅信息分割開嚟，乃係不可能嘅。佢所強調嘅，係第一位天使唔可以同第二位分開，而第三位亦唔可以同前面兩位分開。Jones 嘅焦點係放喺三位天使之上；當佢就三位天使彼此不可分離嘅關係立論之時，佢亦藉住完全相同嘅邏輯證明咗，《啟示錄》第九章嘅號筒，同《啟示錄》第十四章嘅三位天使，亦同樣唔可以分開。本文將以 Jones 呢一章作結。
CHAPTER XI. THE THIRD ANGEL'S MESSAGE
第十一章 第三位天使嘅信息
“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.
對於今日呢個重要嘅問題：「我哋應當點樣行？」其答案可以根據七號同埋今日列強所處之地位而確定無疑噉提出；因為呢個答案正係照住上帝嘅話，立於呢個根據之上而賜下。
“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.
我哋已經睇到，七枝號筒當中最後嗰三枝，同三個禍患係不可分割咁連繫住。正正喺七枝號筒嘅中間——第四枝號筒完結之後，第五枝號筒開始之前——經上寫住：「我又看見一個天使飛在空中，並聽見他大聲說：『禍哉！禍哉！禍哉！住在地上的人，因其餘將要吹號之三位天使的號聲。』」啟示錄 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.
「三個禍患同七枝號筒入面最後嗰三枝，各自一一相連，彼此不可分割；呢一點，已經由以下事實毫無疑問咁確立：當第五位天使吹號完畢之後，經上記住：『第一樣災禍過去喇；睇吓，往後仲有兩樣災禍要嚟。』啟示錄 9:12。又當第六枝號筒完結之時，經上記住：『第二樣災禍過去喇；睇吓，第三樣災禍快要到喇。第七位天使就吹號。』啟示錄 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.
「而家，同呢位宣告三樣災禍將要臨到嘅天使——而呢三樣災禍又同七枝號筒之中最後三枝有不可分割嘅關連——緊密相連、不可分開嘅，就係《啟示錄》14章嘅『第三位天使』。 」
“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.
「為要使人亦可以毫無疑問地看出此事確然無誤，我哋就由《啟示錄》第14章第三位天使嘅信息開始，並且沿住佢直接相連嘅脈絡，一直追溯返去佢哋嘅起頭。 」
“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」之記錄中首先出現嘅話係：「又有第三位天使接住佢哋而來。」啟示錄 14:9。呢個表明，喺此之前已有一啲先行者，而第三位天使乃係「接住」佢哋而來。
“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.’
「咁就睇返前面嗰節經文：『又有另一位天使跟住而來。』呢句顯示，喺呢一位之前，亦已經有一位天使在先；正因為呢一位係跟隨其後而來，所以先稱之為『另一位』。」
“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.’
「而家再返去睇第六節：『我又見另一位天使。』呢句同樣證明咗，先前已經有一位天使行在前頭；正因如此，呢一位當佢飛喺天空中間嘅時候，先會被稱為『另一位』。」
“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.’
喺《啟示錄》再往前追溯，我哋見唔到有任何天使，除咗第七號筒嘅天使之外，直到去到第十章第一節；喺嗰度我哋讀到：「我又看見另一位大力的天使。」呢個講法，同先前一樣，證明喺呢一位之前，必定已有一位天使；及至呢一位出現，先至會稱佢為「另一位」。
“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.’
「再一路追溯返去，我哋搵唔到任何天使，除咗第六號同第五號吹號嘅天使之外，直到我哋去到第八章最後一節；喺嗰度，我哋就去到起初嘅根源，因為我哋讀到：『我又看見，並且聽見一位天使』——唔係『另一位天使』，而係首先、『一位天使』。」
“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:
「所以，由《啟示錄》8:13開始，有一連串唔間斷嘅天使，藉住『另一位』呢個詞互相連繫，一直去到《啟示錄》14章嘅第三位天使，同埋佢嘅信息。即係話：」
“‘I beheld, and heard an angel." Revelation 8:13.
「我觀看，又聽見一位天使。」啟示錄 8:13。
“‘And I saw another mighty angel.’ Revelation 10:1.
「我又看見另一位大力嘅天使。」啟示錄 10:1。
“‘And I saw another angel.’ Revelation 14:6.
「我又見另一位天使。」啟示錄 14:6。
“‘And there followed another angel.’ Verse 8.
「又有第二位天使跟住嚟。」第 8 節。
“‘And the third angel followed them.’ Verse 9.
「第三位天使跟住佢哋後面。」第9節。
“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:
「或者下面呢個簡單圖表，可以幫助闡明嗰位宣告七號之中最後三號嘅三樣禍患之天使，同《啟示錄》14章第三位天使信息之間嘅關聯：」
“1st Trumpet Revelation 8:7
「第一號」啟示錄 8:7
“2nd Trumpet Revelation 8:8
「第二枝號」啟示錄 8:8
“3rd Trumpet Revelation 8:10
「第三枝號」啟示錄 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
「第五枝號角」啟示錄 9:1–11／第一樣災禍
“6th Trumpet Revelation 9:13 to 11:13 Second Woe ‘Another mighty angel.’ Revelation 10:1
「第六號」：啟示錄 9:13 至 11:13；第二禍——「另一位大力嘅天使。」啟示錄 10:1
“7th Trumpet Revelation 11:13–19 Third Woe ‘Another angel. Revelation 14:6
「第七枝號筒」啟示錄 11:13–19 第三樣災禍 「另一位天使。」啟示錄 14:6
“‘There followed another.’ Revelation 14:6
「又有第二位天使接着嚟。」啟示錄14:8
“‘The third angel followed them.’ Revelation 14:9.
「第三位天使跟住佢哋。」啟示錄 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.
而家若考究第三位天使之信息本身究竟係乜嘢，就可以更充分睇見呢一切所關涉之意義：按其字面睇，「第三位天使」呢個措辭，顯然係指三位天使次序之中嘅第三位。正如前文所指明，呢一系列三位天使，各自帶住一個信息，乃見於《啟示錄》第十四章六至十二節。呢三位天使嘅信息彼此交織，並且喺第三位之中匯合而達於高峰；而呢第三位天使嘅信息一直發聲，直至地上嘅莊稼成熟，預備妥當，俾主降臨收割。
“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.’
第三位天使嘅信息本身，照第三位天使所宣告嘅話，乃係如下：「又有第三位天使接住佢哋之後，大聲講：若有人拜獸同獸像，又喺額上，或者喺手上，受咗佢嘅印記，呢個人亦都要飲上帝憤怒嘅酒；呢酒斟喺佢烈怒嘅杯中，純一不雜；佢必喺聖天使同羔羊面前，受火與硫磺嘅痛苦；佢哋受痛苦嘅煙，直往上冒，直到永永遠遠；凡拜獸同獸像，同埋凡受咗佢名之印記嘅人，晝夜都不得安寧。聖徒嘅忍耐就喺此；守上帝誡命同耶穌真道嘅人就喺此。」
“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.
「呢個就係第三位天使嘅信息，若果將佢同另外兩位分開嚟睇，就係如此。然而，事實上，佢唔可以被視為獨立；亦都唔可以令佢離開其餘兩位而單獨成立，好似佢自己就係一個向世界發出、單一而獨立嘅信息咁；因為，關於佢最先嘅一句話乃係：『第三位天使跟住佢哋而來。』因此，就喺呢信息本身最先嘅一句話之中，我哋所被指向嘅，就唔單止係一位，而係先於佢嘅嗰兩位。並且，譯作『跟住』嘅希臘字，所表達嘅意思，並唔係分開咁跟隨，亦唔單止係跟隨，而係『隨同而行』，正如士兵跟隨佢哋嘅統帥，或者僕人跟隨佢哋嘅主人；因此，即係『喺一件事上跟隨某人；容讓自己受人引導。』當呢個字用嚟指事物嘅時候，佢所表示嘅，乃係作為結果而隨之發生；即係因『先前已經發生之事』而有嘅後果。故此，就人物而言，第三位天使乃係隨同先於佢嘅嗰兩位而來；而佢嘅信息，作為一件事，乃係作為先前所發生之事嘅結果，或後果，而隨之而來。」
“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.
「至於第二位，經上亦有記着話：『又有第二位天使接續而來。』正如第三位天使跟隨第二位一樣，第二位天使也是跟隨第一位而來。至於第一位，經上記着話：『我又看見另一位天使飛在空中，』等等。呢位係呢三位之中首先出現嘅。隨着佢，又有另一位跟上；第三位天使亦隨着佢哋而來。按佢哋興起嘅次序，乃係先後相承；但當呢三位先後興起之後，佢哋就一同前行，如同一體。第一位發出佢嘅信息；第二位隨後而來，與第一位聯合；第三位亦隨後跟上，並且與佢哋聯合；以致當呢三位聯合起來，並在佢哋合一嘅權能之中一同前進之時，佢哋就構成一個大有能力、三重、洪亮發聲嘅信息。要使第三位天使的信息得以完全，就必須三者俱備；若不將全部都傳出，第三位天使的信息就不能真實地被宣講。」
“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.’
「咁樣，呢三重信息各部分究竟係乜嘢呢？——首先係第一重：『我又看見另一位天使飛在空中，有永遠的福音要傳給住在地上的人，同埋各國、各族、各方、各民。佢大聲話：應當敬畏上帝，將榮耀歸畀祂；因為祂施行審判嘅時辰已經到咗；又應當敬拜嗰位創造天地、海洋同眾水泉源嘅主。』」
“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.’
「第二位係咁：『又有另一位天使跟住嚟，話：巴比倫傾倒了！傾倒了！呢座大城傾倒了！因為佢使萬國都飲佢淫亂激起震怒之酒。』」
“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.’
「呢度就係第三位：『第三位天使又跟住佢哋，大聲講，若有人拜嗰獸同埋獸像，又喺額上、或者喺手上受咗佢嘅印記，呢人就要飲神烈怒之酒；呢酒係斟喺佢忿怒嘅杯中，純一不雜；佢亦要喺聖天使面前，同埋羔羊面前，受火與硫磺嘅痛苦；佢哋受痛苦嘅煙往上冒，直到永永遠遠；凡拜嗰獸同埋獸像，又受佢名之印記嘅人，晝夜都不得安息。聖徒嘅忍耐就係喺此；守神誡命同埋耶穌真道嘅人就係喺此。』」
“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.
只要略為留意呢幾個信息嘅措辭，就會發現希臘文裏面「隨後」一詞所包含嘅意思，即係「作為後果而跟住出現」。第一位帶住永遠嘅福音，要傳畀各樣受造之物，呼籲眾人敬畏上帝，將榮耀歸畀祂，並且敬拜祂；因為祂審判嘅時候已經到了。對呢個信息嘅拒絕，會產生一種局面；而呢種局面，正正就係由於呢種拒絕而引起嘅後果，並且係由隨後而來嘅第二位天使嘅話所描述出嚟。又因為第一信息被拒絕；並且因為嗰種拒絕所帶來嘅後果，正如第二位所宣告嘅；於是又進一步產生咗一種局面，作為更進一步嘅後果，需要第三位天使隨之而來，大聲宣告佢嗰可怕嘅警告，反對因拒絕第一信息而造成之雙重後果所產生嘅可怖罪惡。
“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.’
「第三位天使嘅聲音同工作，乃係同第一位天使嘅聲音同工作融合一致；由佢結尾嘅話，呢一點已經顯而易見：『聖徒嘅忍耐就係喺此；佢哋係守 神誡命同耶穌真道嘅。』因為，呢正正係傳講永遠福音始終嘅目的。呢就係敬畏 神、將榮耀歸畀佢，同埋敬拜『創造天、地、海同眾水泉源之主』嘅實質內容。惟有遵守 神嘅誡命同耶穌嘅真道，先至能使任何一個靈魂喺佢審判嘅時辰站立得住；而呢個時辰，正如第一位天使所宣告，『已經到了。』」
“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.
緊接住第三位天使結束嘅說話之後，就係：「我聽見有聲音從天上對我說：你要寫下，從今以後，在主裏面而死的人有福了」——即係由呢個時候起。啟示錄 14:13。緊接住呢段之後，又有以下嘅話：「我又觀看，見有一片白雲，雲上坐着一位好像人子，頭上戴着金冠冕，手裏拿着快鐮刀。又有另一位天使從殿中出來，向那坐在雲上的大聲呼叫說：伸出你嘅鐮刀來收割；因為收割嘅時候已經到了，地上嘅莊稼已經熟透了。那坐在雲上的，就把鐮刀扔在地上；地上嘅莊稼就被收割了。」啟示錄 14:14–16。而且，「收割嘅時候就係世界嘅末了。」馬太福音 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.
「再者：第三位天使特別警告眾人，切勿敬拜嗰獸同埋獸像，不論佢哋係乜；而且，從《啟示錄》19:11–21我哋見到，當主駕住天上嘅雲降臨嘅時候，嗰獸同埋獸像乃係『活着』嘅，並且喺佢降臨嘅榮光之中，『兩者』都被毀滅。
“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.
「呢啲事實顯明，第三位天使嘅信息乃係一個大有能力、三重、以洪聲宣告嘅信息；就喺主第二次降臨之前，傳到各邦、各族、各方、各民；並且使地上嘅莊稼成熟，又為主預備一班已經預備好嘅子民，正如施洗約翰嘅信息為主第一次降臨預備道路一樣。因此，呢個就係上帝向世界所發出最後、結束性嘅信息。」
“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.
「而家，既然我哋已經咁樣明白到第三位天使信息本身係乜嘢，咁藉住考察『第三位天使信息嘅時候』，就可以更加清楚辨明呢個信息同今日列強之間嘅關係。」A. T. Jones, The Great Nations of Today, 114.