Sister White addresses several times that the passage in Isaiah which Jesus read in the synagogue at Nazareth, not only announced His work, but typified our work. The perfect fulfillment of that anointed work is accomplished by those who make up the ensign of the one hundred and forty-four thousand.
怀爱伦姐妹曾多次指出，耶稣在拿撒勒会堂所宣读的以赛亚书那段经文，不仅宣告了祂的工作，也预表了我们的工作。那受膏之工的完全应验，乃是由组成十四万四千人旗号之人所成就的。
The spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; To proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all that mourn; To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the Lord, that he might be glorified. And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. And strangers shall stand and feed your flocks, and the sons of the alien shall be your plowmen and your vinedressers. But ye shall be named the Priests of the Lord: men shall call you the Ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves. For your shame ye shall have double; and for confusion they shall rejoice in their portion: therefore in their land they shall possess the double: everlasting joy shall be unto them. Isaiah 61:1–7.
主耶和华的灵在我身上；因为耶和华用膏膏我，叫我向谦卑的人传好信息；差遣我医好伤心的人，向被掳的宣告自由，向被捆绑的宣告监牢得开释；宣告耶和华的恩年，和我们神报仇的日子；安慰一切悲哀的人；赐给锡安悲哀的人华冠代替灰尘，喜乐之油代替悲哀，赞美衣代替忧伤之灵；使他们称为公义树，是耶和华所栽的，叫他得荣耀。他们必重建久已荒废之处，兴起先前凄凉之地，修造荒凉的城邑，就是历代荒废之处。那时，外人必站立牧放你们的羊群；外邦人的子孙必作你们耕田的、修理葡萄园的。你们倒要称为耶和华的祭司；人必称你们为我们神的仆役。你们必吃用列国的财物，因他们的荣耀而自夸。你们必得加倍的产业代替所受的羞辱；必因所得之分欢呼，代替所受的凌辱；所以在他们的地上必得加倍的产业；永远之乐必归与他们。以赛亚书 61:1–7。
In the previous article we began to identify the “hour, month, day and year” that made up the time prophecy of three hundred and ninety-one years and fifteen days. Time is no longer, so the four expressions of time must be applied symbolically in the latter days, when the prophetic characteristics of the first and second woes are repeated in the third woe. The “year” is “the acceptable year of the Lord,” and it is also “the day of vengeance of our God.”
在上一篇文章中，我们开始辨明那构成三百九十一年零十五日之时间预言的“时、日、月、年”。时候不再有了，因此，这四个时间表述必须在末后的日子按象征意义来应用；那时，第一样灾祸与第二样灾祸的预言特征，要在第三样灾祸中重演。“年”就是“耶和华的恩年”，也就是“我们 神报仇的日子”。
The “day,” is “the day of calamity,” a day of recompense, and vengeance, as set forth by Moses.
这“日子”乃是“灾祸的日子”，是报应与伸冤的日子，正如摩西所陈明的。
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，我必报应；因他们遭灾的日子近了，那要临在他们身上的必速速来到。申命记 32:35。
In Isaiah it is the “acceptable year” and the “day of vengeance,” and the day of vengeance is Moses’ “day of calamity” where Laodicea’s foot slides as they receive recompense and vengeance. The hour of the great earthquake, the day of calamity, the acceptable year and the first month all align with the Sunday law. The word “month” in Joel is an added word, but the added word is correct. The translators added the word “month” in agreement with the truth that the latter rain came in the first month.
在《以赛亚书》中，这是“悦纳人的禧年”和“报仇的日子”；而报仇的日子，就是摩西所说的“灾祸之日”，在那日，老底嘉的脚要滑跌，他们要受报应与报复。大地震的时辰、灾祸之日、悦纳人的禧年以及正月，彼此都与星期日法相吻合。《约珥书》中的“月”字乃是增添的字，但这增添的字是正确的。译者加上“月”字，乃是与“晚雨降在正月”这一真理相一致。
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.
锡安的儿女啊，你们要欢喜，因耶和华你们的上帝快乐；因为他赐给你们适量的秋雨，并且必为你们降下甘霖，就是秋雨、春雨，在正月。约珥书 2:23。
The word “month” is an interpretation, not part of the original inspired text. The Hebrew simply says the rains will come “in the first” or “as at the first”—meaning God will restore the rains in their proper season, just like in former times. Sister White repeatedly aligns the Millerite movement of 1840 to 1844 with Pentecost to describe the latter rain in the latter days. The latter rain comes “as at the first,” which was Pentecost, which Sister White repeatedly aligns with the Sunday law.
“month”一词乃是释义，并非原始默示经文的一部分。希伯来文只是说，那雨要降下，“在起初”或“如起初一样”——意思是，上帝必照着其正确的时节恢复降雨，如同从前一样。怀爱伦姐妹一再将1840年至1844年的米勒派运动与五旬节相对应，以此描述末后日子的晚雨。晚雨乃是“如起初一样”地降下；那起初乃是五旬节，而怀爱伦姐妹又一再将五旬节与星期日法令相对应。
“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.
“那位与第三位天使的信息一同宣告的天使，必要以他的荣耀照亮全地。这里所预言的，乃是一项遍及世界、具有非常能力的工作。1840—44年的复临运动，乃是上帝能力一次荣耀的彰显；第一位天使的信息被传到世界各地每一个传教站；而且在一些国家中，曾出现自十六世纪宗教改革以来任何地方所未曾见过的最广大宗教兴趣；然而，这一切都要被第三位天使最后警告之下那大有能力的运动所超越。 ”
“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.
“这工作将与五旬节那日的工作相似。正如在福音开始之时，圣灵的浇灌赐下了‘秋雨’，使宝贵的种子得以萌发；照样，在其结束之时，也必赐下‘春雨’，使庄稼成熟。‘我们务要认识耶和华，竭力追求认识他；他出现确如晨光；他必临到我们像甘雨，像滋润田地的春雨秋雨。’何西阿书 6:3。‘锡安的民哪，你们要快乐，为耶和华你们的上帝欢喜；因他赐给你们合宜的秋雨，并为你们降下甘霖，就是秋雨、春雨。’约珥书 2:23。‘神说：在末后的日子，我要将我的灵浇灌凡有血气的。’‘到那时候，凡求告主名的，就必得救。’使徒行传 2:17, 21。”
“The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.” The Great Controversy, 611.
“福音的大工，其结束时上帝权能的彰显，绝不可少于其开启时所显明的程度。那在福音开始之际藉着前雨的浇灌而得应验的预言，到了福音结束之时，还要在后雨中再次应验。这里就是使徒彼得所仰望的‘安舒的日子’，正如他说：‘所以你们当悔改归正，使你们的罪得以涂抹；这样，那安舒的日子就必从主面前来到；主也必差遣所预定给你们的基督耶稣降临。’使徒行传 3:19, 20。”《善恶之争》，611页。
Pentecost was the "opening" or the "beginning" of the gospel work and the latter rain at the "close" is the "ending." The first represents the last. The first month is identifying the outpouring of the Holy Spirit at the Sunday law.
五旬节乃是福音工作之“开启”或“起始”；而末雨在“结束”之时，乃是其“终结”。起初预表末后。正月所指明的，乃是在星期日法令之时圣灵的倾降。
“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. …
“我们中间没有一个人会在自己的品格上仍有一点斑点或污迹时领受上帝的印记。补救我们品格上的缺陷、洁净心灵的圣殿、除去一切污秽，这事乃在于我们。然后，晚雨就必降在我们身上，正如早雨在五旬节那日降在门徒身上一样。……”
“What are you doing, brethren, in the great work of preparation? Those who are uniting with the world are receiving the worldly mold and preparing for the mark of the beast. Those who are distrustful of self, who are humbling themselves before God and purifying their souls by obeying the truth these are receiving the heavenly mold and preparing for the seal of God in their foreheads. When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.” Testimonies, volume 5, 214, 216.
“弟兄们，在这伟大的预备工作中，你们在做什么呢？那些正在与世界联合的人，正接受属世的模样，并为兽的印记作准备。那些不信赖自己、正在上帝面前自卑，并借着顺从真理洁净自己心灵的人，正接受天上的模样，并为上帝印在他们额上的印作准备。当命令发出、印记加盖的时候，他们的品格必永远保持纯洁无瑕。”《证言》卷五，214，216。
The first “month” is the Sunday law, the “hour” of the great earthquake is the Sunday law, the “day” of calamity, recompense and vengeance is the Sunday law and the acceptable “year” is the Sunday law. The one hundred and fifty years of the prophecy of the first woe concludes at the Sunday law, where the three hundred and ninety-one years and fifteen days begins.
第一个“月”乃是星期日法；大地震的“时辰”乃是星期日法；灾殃、报应与复仇的“日子”乃是星期日法；蒙悦纳的“年”也乃是星期日法。第一样灾祸之预言中的一百五十年，终止于星期日法；在那里，三百九十一年零十五日开始。
Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates. And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. Revelation 9:14, 15.
对那拿着号的第六位天使说：把那捆绑在大河伯拉河的四个使者释放了。那四个使者就被释放；他们原是预备好了，到某时、某日、某月、某年，要杀人的三分之一。启示录 9:14, 15
The “four angels” that were “bound in the great river Euphrates” are “loosed” at the hour of the Sunday law. They have been prophetically “prepared” for the hour, day, month and year of the second woe to slay the third part of men. The United States is slain as the sixth kingdom of Bible prophecy at the Sunday law, and the United States is one third of the three fold union that is established at the Sunday law. The second woe is repeated in the third woe, just as the second angel is repeated in the third angel.
那“捆绑在伯拉大河的四位天使”，要在星期日法令来到之时被“释放”。他们为第二样灾祸的时辰、日子、月份和年岁，早已在预言中被“预备好了”，为要杀害人的三分之一。美国作为《圣经》预言中的第六个国度，要在星期日法令之时被杀；而美国乃是在星期日法令之时所建立之三重联盟中的三分之一。第二样灾祸在第三样灾祸中被重复，正如第二位天使在第三位天使中被重复一样。
Those four winds were released at 9/11, marking the beginning of the sealing of the one hundred and forty-four thousand, and immediately thereafter restrained. When those represented in Isaiah sixty-one who mourn are comforted, they are comforted with the full out pouring of the Comforter at the Sunday law, which is also the “hour” of the great earthquake. Those who mourn in the acceptable year, are the very same who are mourning in Ezekiel nine who receive the seal of God. Jesus began His ministry by citing Isaiah sixty-one, and Sister White aligns His pronouncement with our work.
那四风于“9·11”时被释放，标志着十四万四千人受印工作的开始，随后立刻又被遏止。凡《以赛亚书》第六十一章中所代表、那哀恸的人得安慰之时，他们所得的安慰，乃是在星期日法令之际保惠师全然倾注的浇灌；那时也正是大地震的“时辰”。凡在悦纳之年哀恸的人，正是《以西结书》第九章中那哀恸并领受上帝印记的人。耶稣以引述《以赛亚书》第六十一章开始祂的事工，而怀爱伦姊妹将祂的宣告与我们的工作相对应。
“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.
“基督曾在拿撒勒的会堂里诵读以赛亚的预言，藉此向世人宣告了他的使命：‘主的灵在我身上，因为他膏我，叫我传福音给贫穷的人；差遣我医好伤心的人，报告被掳的得释放，瞎眼的得看见，叫那受压制的得自由，报告主悦纳人的禧年。’摆在他面前的是何等的工作啊！——报告主悦纳人的禧年。这个时期涵盖一代又一代，延及一个世纪又一个世纪，只要恩典时期尚存，便一直如此。上帝正在等待，要听见人的祈求与叩门；注目观看人类是否亲近那位惟一能帮助我们的主。他渴望赦免他们的罪，接纳他们归于自己。凡以痛悔之心来到他面前的人，他都必接纳；因为上帝膏立他的独生子，正是为要成就这工。”
“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.
“但基督为什么没有把以赛亚书中所记的话讲完呢？他为什么省略了‘并我们上帝报仇的日子’这一句呢？这句话的后半部分，与前半部分同样都是真理；基督并没有因着缄默，或因着把他赐给自己所拣选之先知的话保留一部分而否认真理。然而，正是这最后一句，是他的听众所乐于反复思想、并倾向于付诸实行的；他们向一切不属自己宗教信仰的人宣告审判。他们没有把真理、公义和赦免的话赐给百姓，反倒教导他们说，上帝恨恶一切外邦世界。上帝慈父的品格被曲解了，并被埋没在人为的遗传之下。《时兆》，1897年1月14日。”
“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.’
“上帝的子民在这个时代的使命，已在那描写弥赛亚工作之灵感的话语中被概述出来：‘主耶和华的灵在我身上，因为耶和华用膏膏我，叫我向谦卑的人传好信息；他差遣我医好伤心的人，宣告被掳的得释放，被囚的出监牢；宣告耶和华的恩年，和我们上帝报仇的日子；安慰一切悲哀的人，赐给锡安悲哀的人华冠代替灰尘，喜乐的油代替悲哀，赞美衣代替忧伤之灵；使他们称为公义树，是耶和华所栽的，叫他得荣耀。’”
“‘And they shall build up the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations.’” Lake Union Herald, November 11, 1908.
“‘他们必修造已久的荒场，建立先前凄凉之处，重修荒废之城，就是历代凄凉之处。’”《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.
在我们进一步探讨第三样灾祸中对第二样灾祸的重述之前，应当提醒自己，这信息乃是要借着“命上加命”来领会的。这表明，在默示圣言中凡与星期日法案之背景相符的每一个“时辰”、“日子”、“月份”和“年岁”，也都应当应用于伊斯兰为攻击星期日法案所作的预备。
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.
例如：“hour”（时辰）这个词只出现在旧约的一卷书中，而那卷书就是《但以理书》。在《但以理书》中，“hour”被提及了五次。
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.
凡不俯伏敬拜的，必当时被扔在烈火的窑中。……如今你们若预备好了，在听见角、笛、琴、琵琶、瑟、箫和各样乐器声音的时候，就俯伏敬拜我所造的像，却还可以；倘若你们不敬拜，必立时被扔在烈火的窑中；有何神能救你们脱离我的手呢？但以理书 3:6, 15
Sister White repeatedly applies Daniel three, and therefore “the same hour” to the Sunday law. In Daniel chapter four, Daniel is perplexed for “one hour” as he struggles to explain the coming judgment upon Nebuchadnezzar.
怀爱伦姊妹一再将《但以理书》第三章，因此也将“当时”这一时刻，应用于星期日法案。在《但以理书》第四章中，但以理因竭力解释将要临到尼布甲尼撒的审判而“惊愕片时”。
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.
于是但以理，就是名叫伯提沙撒的，惊愕良久，心意烦乱。王对他说，伯提沙撒啊，不要因这梦和梦的讲解烦扰。伯提沙撒回答说，我主啊，愿这梦归于恨恶你的人，愿这梦的讲解归于你的仇敌。——但以理书 4:19
Daniel is astonished for “one hour” as he seeks to understand how to inform Nebuchadnezzar of his coming judgment. Daniel is representing the messenger of the first angel who announces the “hour” of judgment has come. His prediction is given to Nebuchadnezzar, and a year later the judgment upon Babylon is brought upon Nebuchadnezzar.
但以理惊愕良久，“约有一小时”，因他寻求明白当如何将那将临到尼布甲尼撒的审判告知于他。但以理所代表的，乃是第一位天使的信息使者；这位天使宣告审判的“时辰”已经到了。他将预言传给尼布甲尼撒；一年之后，临到巴比伦的审判便降在尼布甲尼撒身上。
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.
当时这事就应验在尼布甲尼撒身上；他被赶出离开世人，吃草如牛，身子被天露滴湿，直到头发长长，好像鹰毛，指甲长长，如同鸟爪。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.
但以理正在预言那即将来到的星期日法，而当它来到时，那就是临到巴比伦的审判“时辰”。这两个“时辰”所指明的都是星期日法，也就是那大地震的时辰。尼布甲尼撒是巴比伦故事中的阿拉法，伯沙撒则是欧米伽；而就在那手写的字显在墙上的当夜，伯沙撒就被杀了。
In the same hour came forth fingers of a man’s hand, and wrote over against the candlestick upon the plaster of the wall of the king’s palace: and the king saw the part of the hand that wrote. Daniel 5:5.
当时，忽有人的手指出现，写在王宫墙上的粉墙上，与灯台相对；王看见那写字之手的一部分。但以理书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.
“同时”，那写在墙上的字显现出来，这指明当成文的星期日法在星期日法之时毁坏政教分离之“墙”时，巴比伦便终结了，正如美国作为圣经预言中的第六个国度也将终结一样。作为第六个国度，美国就是以赛亚二十三章中推罗淫妇被忘记时那掌权七十个象征性年日的势力。以赛亚所指的国度或君王，就是那七十年的日子；而在圣经预言中统治了七十年的国度乃是巴比伦。伯沙撒巴比伦的倾倒，预表美国在星期日法时的倾倒；在那里，写在墙上的字与启示录十三章中那如龙说话是相呼应的。
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.
在《启示录》第十八章中，对巴比伦的审判始于第4节的星期日法令；在那里，第二个声音指出，她的审判要在一时之间来到，也要在一日之内临到。
And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. How much she hath glorified herself, and lived deliciously, so much torment and sorrow give her: for she saith in her heart, I sit a queen, and am no widow, and shall see no sorrow. Therefore shall her plagues come in one day, death, and mourning, and famine; and she shall be utterly burned with fire: for strong is the Lord God who judgeth her. And the kings of the earth, who have committed fornication and lived deliciously with her, shall bewail her, and lament for her, when they shall see the smoke of her burning, Standing afar off for the fear of her torment, saying, Alas, alas, that great city Babylon, that mighty city! for in one hour is thy judgment come. Revelation 18:4–10.
我又听见有另一个声音从天上说：我的民哪，你们要从那城出来，免得与她一同有罪，受她所受的灾殃；因她的罪恶滔天，她的不义，神已经想起来了。她怎样待人，也要怎样待她，按她所行的加倍地报应她；用她调酒的杯，加倍地调给她喝。她怎样荣耀自己，怎样奢华宴乐，也当叫她照样受痛苦和悲哀；因她心里说：我坐了皇后的位，并不是寡妇，决不至于悲哀。所以在一天之内，她的灾殃要一齐来到，就是死亡、悲哀、饥荒；她又要被火烧尽了，因为审判她的主神大有能力。地上的君王，素来与她行淫、一同奢华宴乐的，看见烧她的烟，就必为她哭泣哀号；因怕她的痛苦，就远远地站着，说：哀哉！哀哉！巴比伦大城，坚固的城啊！因为一时之间，你的刑罚就来到了。启示录 18:4–10。
Clearly the progressive judgment upon Babylon begins at the Sunday law of verse four when God’s other flock is called out of Babylon. John identifies the time of her judgment as both a “day” and “hour,” confirming that the symbols of time are to be understood symbolically.
显然，对巴比伦渐进性的审判始于第四节所说的星期日法令之时，那时上帝其余的羊群被从巴比伦中呼召出来。约翰将她受审判的时间同时称为“一日”和“一时”，从而证实这些时间的象征应当按象征意义来理解。
Passover was to be kept in the first month, and Passover aligns with the cross, which in turn aligns with the Sunday law.
逾越节应当守在正月；而逾越节与十字架相对应，十字架又与星期日法令相对应。
And the Lord spake unto Moses and Aaron in the land of Egypt, saying, This month shall be unto you the beginning of months: it shall be the first month of the year to you. Speak ye unto all the congregation of Israel, saying, In the tenth day of this month they shall take to them every man a lamb, according to the house of their fathers, a lamb for an house: And if the household be too little for the lamb, let him and his neighbour next unto his house take it according to the number of the souls; every man according to his eating shall make your count for the lamb. Your lamb shall be without blemish, a male of the first year: ye shall take it out from the sheep, or from the goats: And ye shall keep it up until the fourteenth day of the same month: and the whole assembly of the congregation of Israel shall kill it in the evening. Exodus 12:1–6.
耶和华在埃及地晓谕摩西、亚伦说：你们要以本月为正月，为一年之首。你们吩咐以色列全会众说：本月初十日，各人要按着父家取羊羔，一家一只。若一家的人太少，吃不了一只羊羔，本人就要和他隔壁的邻舍共取一只；你们预先按着人数和各人的饭量估定，当取多少羊羔。要无残疾、一岁的公羊羔，你们或从绵羊里取，或从山羊里取，都可以。要留到本月十四日，在黄昏的时候，以色列全会众把羊羔宰了。出埃及记 12:1–6。
Passover was the beginning of the Pentecostal season, and it therefore typifies Pentecost, which in turn aligns with the Sunday law. The tabernacle was reared up on the first day of the first month, thus typifying the raising up of the church triumphant as an ensign at the Sunday law. The “hour,” “day,” “month” and “year” of the second woe is identifying the Sunday law, and line upon line each of those expressions of time align with the Sunday law when the context agrees. At the Sunday law, the second period of papal persecution begins, the first being the 1,260 years that brought about the martyrs of that period crying to the Lord in the fifth seal with the question of “how long,” until the papal power would be judged. In the second papal blood bath Jesus has informed His people that they need not worry about what they will say when persecuted.
逾越节乃是五旬节时期的开端，因此它预表五旬节；而五旬节又与星期日法相对应。会幕是在正月初一竖立起来的，因此这便预表教会得胜之民在星期日法之时被兴起，作为一面旗帜。第二样灾祸中的“时辰”、“日子”、“月份”和“年份”所指明的就是星期日法；并且按着逐行对照的原则，只要上下文相符，这些时间的表达都与星期日法相对应。到了星期日法之时，教皇制逼迫的第二个时期便开始了；第一个时期乃是那一千二百六十年，在此期间产生了殉道者，他们在第五印中向主呼喊，发出“要到几时呢”的问题，直等到教皇权势受审判。在教皇制第二次血腥屠杀之中，耶稣已经告知祂的子民：当他们遭受逼迫时，无须忧虑自己要说什么。
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.
然而，人把你们拉去交官的时候，不要预先思虑说什么，也不要预先筹划；到那时候，赐给你们什么话，你们就说什么；因为说话的不是你们，乃是圣灵。马可福音 13:11。
In the first woe men were tormented for one hundred and fifty years. Those years began on July 27, 1299 and ended on July 27, 1449 when the four angels released the four winds that had been prepared for the hour, day, month, and year, for to slay a third part of men. The period of torment represents the period of the setting up of the image of the beast in the United States. That period is the fifteen days represented in Leviticus twenty-three from the feast of trumpets to Pentecost. The period of the formation of the image of the beast is from 9/11 unto the Sunday law, but the period of the proclamation of the message of the midnight cry is a fractal of the image of the beast formation from 9/11 unto the Sunday law.
在第一样灾祸中，人受痛苦一百五十年。这些年始于1299年7月27日，终于1449年7月27日；就在那时，四位天使释放了那为某时、某日、某月、某年预备好了的四风，要杀害人的三分之一。受痛苦的时期，预表在美国设立兽像的时期。那一时期，就是利未记二十三章中从吹角节到五旬节所代表的十五日。兽像形成的时期，是从9/11直到星期日法案；但午夜呼声信息宣告的时期，乃是兽像形成之自9/11直到星期日法案这一时期的一个分形。
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.
盖印的开始与结束，也同样是兽像形成的阿拉法与俄梅戛。一个阶级正在塑造配受上帝印记的品格；另一个则正在塑造兽的像。美国中的那一时期，与世界上自星期日法开始的同一时期相对应。“一月”乃是那迫使设立兽像之痛苦的象征；因此，启示录第九章第十五节所表明、临于星期日法之时的“一月”，也代表在全世界设立兽像期间所经历的伊斯兰之折磨。
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.
关于第二样灾祸之预言，以及其中的时、日、月、年如何象征星期日法案，并象征伊斯兰被释放以击打美国，尚有其他先知性应用；但我们必须继续转入其他要点。
In the recent period of time, over the last six months or so I have been emphasizing that Islam of the three woes is prophetically connected with the three angels. From Jacob’s latter day prediction of Judah being the “vine” that is attached to the “ass,” to Christ releasing the ass in advance of His triumphal entry and other lines of Islam of the first and second woe represents the prophetic message that empowered the first and second angel’s messages, and Islam of the third woe represents the prophetic message of the third angel.
在近来这段时期中，大约过去六个月左右，我一直强调：三样灾祸中的伊斯兰，在预言上与三位天使相互连结。从雅各在末后的预言中称犹大为系于“驴驹”的“葡萄树”，到基督在祂凯旋进入耶路撒冷之前释放那驴驹，以及其他相关线索来看，第一样与第二样灾祸中的伊斯兰，代表了赋予第一位与第二位天使信息能力的预言信息；而第三样灾祸中的伊斯兰，则代表第三位天使的预言信息。
Recently a chapter from a book written by A. T. Jones was referenced and it identifies the same fact, but from a different approach. Jones uses the grammar and the structure of Revelation to show how it is impossible to separate the last three woe trumpets from the three angels’ messages. He is emphasizing that the first angel cannot be separated from the second, and that the third cannot be separated from the previous two. Jones’ focus is on the three angels and while he makes his case about the inseparable relationship of the three angels, he proves by the very same logic that neither can the trumpets of Revelation nine be separated from the three angels of Revelation fourteen. We will close this article with Jones’ chapter.
近来，有人引用了 A. T. Jones 所著一本书中的一章；该章指出了同一事实，只是所采取的路径不同。Jones 运用《启示录》的语法与结构，表明将最后三个灾祸号角与三位天使的信息分离开来是不可能的。他所强调的是：第一位天使不能与第二位分开，而第三位也不能与前两位分开。Jones 的论述焦点在于三位天使；当他论证这三位天使之间那种不可分割的关系时，他也藉着完全相同的逻辑证明了：《启示录》第九章的号角，同样不能与《启示录》第十四章的三位天使分离。我们将以 Jones 的这一章来结束本文。
CHAPTER XI. THE THIRD ANGEL'S MESSAGE
第十一章 第三位天使的信息
“THE answer to that important question for today, ‘What shall we do?’ can be given with certainty upon the basis of the Seven Trumpets and the place of the great nations of today; because the answer is given by the word of God, upon this very basis.
“对于今日这个重要问题——‘我们当怎样行？’——其答案可以根据七号以及当今列强的地位而确然给出；因为这答案正是上帝的话，立基于这一确切的基础之上。
“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.
“我们已经看见，七号中的最后三号，与三样灾祸有着不可分割的联系。正当七号的正中间——在第四号结束之后、第五号开始之前——经上记着说：‘我又看见一个天使飞在空中，并听见它大声说：三位天使将要吹那其余的号。你们住在地上的民，祸哉，祸哉，祸哉。’启示录 8:13。”
“That the Three Woes are inseparably connected with the last three of the Seven Trumpets, one with each, is put beyond all question by the fact that, when the Fifth Angel’s sounding is ended, it is written: ‘One woe is past; and, behold, there come two woes more hereafter.’ Revelation 9:12. And when the Sixth trumpet is ended, it is written: ‘The second woe is past; and, behold, the third woe cometh quickly. And the seventh angel sounded.’ Revelation 11:15.
“三样灾祸与七号中的末后三号各自一一对应、且不可分割地相连，这一点毫无疑问；因为当第五位天使吹号完毕时，经上记着说：‘第一样灾祸过去了；看哪，以后还有两样灾祸要来。’启示录 9:12。又当第六号终了时，经上记着说：‘第二样灾祸过去，第三样灾祸快到了。第七位天使便吹号。’启示录 11:15。”
“Now, inseparably connected with this angel which proclaims the coming of the Three Woes, which are inseparably connected with the last three of the Seven Trumpets, is the ‘Third Angel’ of Revelation 14.
“如今，与这位宣告三样灾祸将临的天使不可分割地相连的，乃是《启示录》第14章中的‘第三位天使’；而这三样灾祸又与七号中的最后三号不可分割地相连。 ”
“That this may be seen as also certain beyond all question, let us begin with the Third Angel’s Message of Revelation 14, and trace backward its direct connections to their beginning.
“为使这也可以被看作确然无疑，让我们从《启示录》第14章第三位天使的信息开始，并向后追溯其直接的关联，直到其起始之处。 ”
“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.’
关于“第三位天使”的记载中，首先的话是：“又有第三位天使接着他们，大声说。”启示录 14:9。这表明，在第三位天使“接着”他们之前，已有一些在先行了。
“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.’
“那么，就以上一节经文为例：‘又有一位天使随后而来。’这表明在这一位之前，也已有一位天使先行；当这一位随后而来时，便成为‘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.’
“现在回到第六节：‘我又看见另有一位天使。’这也证实，先前已有一位天使过去了，因此这位当天空中飞翔时，才被称为‘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.’
“在《启示录》中再往前追溯，我们找不到任何天使，惟有第七号筒的天使，直到来到第十章第一节；在那里我们读到：‘我又看见另有一位大力的天使。’这句话，如前所述，确证在这一位之前已有一位天使；当这一位出来时，便使他被称为‘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.’
“再往前追溯，我们就看不见任何天使了，除了第六号与第五号吹号的天使，直到我们来到第八章的最后一节；在那里，我们便达到了起初，因为我们读到：‘我又看见，并听见一位天使’——不是‘另一位天使’，而是首先的、原初的‘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:
“因此，自《启示录》8:13开始，有一连串不断的天使，借着‘另一位’这一词彼此相连，一直延续到《启示录》14章第三位天使及其信息。如下：”
“‘I beheld, and heard an angel." Revelation 8:13.
“我又观看，并听见一位天使。”启示录 8:13。
“‘And I saw another mighty angel.’ Revelation 10:1.
“我又看见另有一位大力的天使。”启示录10:1。
“‘And I saw another angel.’ Revelation 14:6.
“我又看见另一位天使。”启示录 14:6。
“‘And there followed another angel.’ Verse 8.
“又有第二位天使接着说。”第8节。
“‘And the third angel followed them.’ Verse 9.
“又有第三位天使接着他们。”第9节。
“Perhaps the following simple diagram will aid in making plain the connection between the angel that announces the Three Woes of the last three of the Seven Trumpets, and the Third Angel’s Message of Revelation 14:
“也许下列这幅简单的图示，有助于清楚说明那位宣告七号中最后三号之三样灾祸的天使，与《启示录》14章第三位天使信息之间的联系：”
“1st Trumpet Revelation 8:7
“第一号 启示录 8:7”
“2nd Trumpet Revelation 8:8
“第二号 Revelation 8:8”
“3rd Trumpet Revelation 8:10
“第三枝号 《启示录》8:10
“4th Trumpet Revelation 8:12 ‘An angel’—Woe, woe, woe. Revelation 8:13.
“第四号” 启示录 8:12 “一位天使”——祸哉，祸哉，祸哉。启示录 8:13。
“5th Trumpet Revelation 9:1–11/ First Woe
“第五号 Revelation 9:1–11／第一样灾祸”
“6th Trumpet Revelation 9:13 to 11:13 Second Woe ‘Another mighty angel.’ Revelation 10:1
“第六号——启示录 9:13 至 11:13；第二样灾祸——‘另有一位大力的天使。’启示录 10:1”
“7th Trumpet Revelation 11:13–19 Third Woe ‘Another angel. Revelation 14:6
“第七号——启示录11:13–19——第三样灾祸”“另一位天使。启示录14:6”
“‘There followed another.’ Revelation 14:6
“‘又有一位随着来。’启示录 14:6”
“‘The third angel followed them.’ Revelation 14:9.
“第三位天使接着他们。”启示录 14:9。
“The bearing of all this may now be more fully seen through a consideration of what the Third Angel’s Message really is in itself: On its face the expression ‘the Third Angel,’ clearly has reference to the third in a series of three angels. As already signified, this series of three angels, each one bearing a message, is found in the fourteenth chapter of Revelation, verses 6–12. The messages of these three angels blend and culminate in the third, which does not cease to sound until the harvest of the earth is ripe, and made ready for the coming of the Lord to reap it.
现在，通过考察第三位天使的信息本身究竟是什么，这一切的意义便能更充分地显明出来：就其字面而言，“第三位天使”这一说法，显然是指一系列三位天使中的第三位。如前所示，这一系列三位天使，每一位都带着一个信息，见于《启示录》第十四章6—12节。这三位天使的信息彼此交融，并在第三位天使的信息中达到高潮；而这信息的发声并不止息，直到地上的庄稼成熟，预备好了，等候主来收割。
“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.’
“第三位天使的信息”本身，照第三位天使所宣告的话语，乃是如下：‘又有第三位天使接着他们，大声说，若有人拜兽和兽像，在额上或在手上受了印记，这人也必喝 神大怒的酒；此酒斟在 神忿怒的杯中，纯一不杂；他要在圣天使和羔羊面前，在火与硫磺之中受痛苦。他们受痛苦的烟往上冒，直到永永远远；那些拜兽和兽像，受它名之印记的，昼夜不得安宁。圣徒的忍耐就在此；他们是守 神诫命和耶稣真道的。’”
“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.
“这就是第三位天使的信息，就其本身而论，是与前两位分开的。然而，事实上，它不能被视为与前两位分离；也不能被置于一旁，仿佛它本身就是一项单独、分离、向世界发出的信息；因为关于它的第一句话就是：‘第三位天使接着他们而来。’因此，就这信息本身的第一句话而言，我们所被引向的，不仅是前面的一位，而是前面的两位。并且，被译为‘接着’的那个希腊字，并不是指分开地跟随，也不只是单纯地跟随，而是指‘随同而行’，如同士兵跟随他们的统帅，或仆人跟随他们的主人；因此，就是‘在一件事上跟从某人；让自己受其引导。’当这字用于事物时，它的意思是作为结果而随后发生；即作为‘先前所发生之事的结果’而跟随。这样，就人物而言，第三位天使是随同那先前两位而来；而他的信息，就其为一事而言，则是作为那先前所发生之事的结果，或后果，而随之而来的。”
“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.
“论到第二位，也有记着说：‘又有第二位天使接着说。’正如第三位天使接续第二位而来，第二位天使也是接续第一位而来。论到第一位，记着说：‘我又看见另有一位天使飞在空中，’等等。这是在这三者系列中的第一位。接着有另一位随他而来；第三位天使又随着他们而来。在他们兴起的次序上，有先后相继之别；但当这三位先后兴起之后，他们便一同前进，如同一体。第一位发出他的信息；第二位随后而来，并与第一位联合；第三位又随着他们而来，并与他们联合；因此，当这三位联合起来，并在他们合一的能力中一同前进时，他们便构成一个大有能力、三重而高声的信息。要使第三位天使的信息得以完全，必须三者俱全；若不将这一切都传出，就不能真实地传讲第三位天使的信息。”
“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.’
“那么，这三重信息各自的部分是什么呢？——这里是第一位：‘我又看见另一位天使飞在空中，有永远的福音要传给住在地上的人，并传给各国、各族、各方、各民。他大声说，应当敬畏上帝，将荣耀归给祂；因祂施行审判的时候已经到了。应当敬拜那创造天地海和众水泉源的。’”
“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.’
“第二位天使的信息在此：‘又有第二位天使接着说：巴比伦大城倾倒了！倾倒了！因为她叫万国都喝她淫乱大怒之酒。’”
“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.’
“这里就是第三位：‘又有第三位天使接着他们，大声说，若有人拜那兽和兽像，在额上或在手上受了印记，这人也必喝神忿怒的酒；这酒斟在他忿怒的杯中，纯一不杂；他必在圣天使和羔羊面前，在火与硫磺之中受痛苦。他们受痛苦的烟往上冒，直到永永远远；那些拜兽和兽像，受他名之印记的，昼夜不得安宁。圣徒的忍耐就在此；就是那些守神诫命和耶稣真道的人。’”
“A glance at the wording of each of these messages will discover that thought in the Greek word ‘followed,’ which signifies ‘following as a consequence.’ The First bears the everlasting gospel, to preach to every creature, calling upon all to fear God and give glory to Him, and to worship Him; because the hour of His judgment is come. the rejection of this message produces a condition of things which, as the consequence of such rejection, is described in the words of the Second Angel, which follows. And because of the rejection of the First Message; and because of the consequences of that rejection, as announced in the Second; a condition of things is produced, as a further consequence, which requires that the Third Angel shall follow them, proclaiming with a loud voice his dreadful warning against the terrible evils that have been produced as the double consequence of the rejection of the First Message.
只消一瞥这些信息各自的措辞，便可看出希腊文中“followed”一词所含之思想，即“作为结果而随后发生”。第一位天使带着永远的福音，要传给各方各族，呼召万人敬畏上帝，将荣耀归给祂，并敬拜祂；因为祂审判的时候已经到了。对这信息的拒绝，便产生一种事态；作为这种拒绝的结果，这种事态就在随后而来的第二位天使的话语中被描述出来。又因对第一信息的拒绝，并因这拒绝所带来的后果，正如第二位天使所宣告的，于是进一步产生了一种局面；作为更进一步的结果，这就要求第三位天使随后而来，以大声宣告他那可畏的警告，反对那些因拒绝第一信息而导致、并由此双重后果所产生的可怕罪恶。
“And that the voice and work of the Third Angel blend with that of the First, is plain from his closing words: ‘Here are they that keep the commandments of God, and the faith of Jesus;’ because this is ever the object of the preaching of the everlasting gospel. It is the substance of fearing God and giving glory to him, and of worshiping ‘him that made heaven, and earth, and the sea, and the fountains of waters.’ The keeping of the commandments of God and the faith of Jesus is the only thing that will enable any soul to stand in the hour of his judgment, which the first angel declares ‘is come.’
“第三位天使的声音和工作与第一位天使相融合，这从他结束的话中即可清楚看出：‘圣徒的忍耐就在此；他们是守上帝诫命和耶稣真道的。’因为这始终是永远福音所传扬的宗旨。它乃是敬畏上帝、将荣耀归给他，并敬拜‘那创造天地海和众水泉源的’之实质。惟有遵守上帝的诫命和耶稣的真道，才能使任何人在第一位天使所宣告‘他施行审判的时候已经到了’的时辰站立得住。”
“Immediately following the closing words of the Third Angel is ‘heard a voice from heaven saying unto me, Write, Blessed are the dead which die in the Lord from henceforth’—from this time forward. Revelation 14:13. And immediately following this are the words, ‘And I looked, and behold a white cloud, and upon the cloud one sat like unto the Son of man, having on his head a golden crown, and in his hand a sharp sickle. And another angel came out of the temple, crying with a loud voice to him that sat on the cloud, Thrust in thy sickle, and reap: for the time is come for thee to reap; for the harvest of earth is ripe. And he that sat on the cloud thrust in his sickle on the earth; and the earth was reaped.’ Revelation 14:14–16. And ‘the harvest is the end of the world.’ Matthew 13:39.
紧接着第三位天使结束的话语之后，便是“我听见从天上有声音对我说，你要写下：从今以后，在主里面而死的人有福了”——从这时起。启示录 14:13。紧接着其后，又有这样的话：“我又观看，见有一片白云，云上坐着一位好像人子，头上戴着金冠冕，手里拿着快镰刀。又有一位天使从殿中出来，向那坐在云上的大声喊着说，伸出你的镰刀来收割；因为你收割的时候已经到了，地上的庄稼已经熟透了。那坐在云上的，就把镰刀扔在地上；地上的庄稼就被收割了。”启示录 14:14–16。并且，“收割的时候就是世界的末了。”马太福音 13:39。
“Again: the Third Angel particularly warns all people against the worship of the beast and his image, whatever these may be; and, from Revelation 19:11–21, we find that the beast and his image are ‘alive’ when the Lord comes in the clouds of heaven, and are ‘both’ destroyed with the brightness of his coming.
“再者：第三位天使特别警告众民，不可拜兽和兽像，无论它们究竟为何；并且，从《启示录》19:11–21我们得知，当主驾着天上的云降临时，兽和兽像仍是‘活着’的，并且二者都要因他降临的荣光而被毁灭。 ”
“These facts show that the Third Angel’s Message is a mighty, threefold, loud-voiced message, which goes forth to every nation and kindred and tongue and people, just before the second coming of the Lord; and which ripens the harvest of the earth, and makes ready a people prepared for the Lord, just as the message of John the Baptist prepared the way for the first coming of the Lord. And so it is the last, the closing, message of God to the world.
“这些事实表明，第三位天使的信息乃是一则大有能力、三重、以洪亮之声发出的信息；它在主第二次降临之前不久，传到各邦国、各族类、各方言、各民族；并且使地上的庄稼成熟，预备一班为主所预备好的子民，正如施洗约翰的信息为主第一次降临预备了道路一样。因此，这乃是上帝赐给世界最后的、结束性的信息。 ”
“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.
“现在，既然我们已经这样明白了第三位天使信息本身为何，那么，通过考察《第三位天使信息的时候》，便能更清楚地辨明这信息与当今列强之间的关系。”A. T. Jones, The Great Nations of Today, 114.