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# The Hidden History of Verse Forty - Number Fifteen

Skrivena povijest četrdesetoga retka - broj petnaest

The Second Woe - Part Two

Drugi jao – Drugi dio

Author

Jeff Pippenger

Published

June 11, 2026

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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.

Sestra White u više navrata ističe da je odlomak iz Izaije koji je Isus čitao u sinagogi u Nazaretu ne samo objavio Njegovo djelo, nego je i predoznačio naše djelo. Savršeno ispunjenje toga pomazanog djela ostvaruju oni koji sačinjavaju stijeg sto četrdeset i četiri tisuće.

> 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.

> Duh Gospodina Boga na meni je, jer me Gospod pomazao da naviještam dobru vijest krotkima; poslao me da povijem one srca slomljena, da proglasim slobodu sužnjima i otvaranje tamnice svezanima; da oglasim godinu milosti Gospodnje i dan osvete Boga našega; da utješim sve koji tuguju; da odredim onima koji tuguju na Sionu, da im dam vijenac mjesto pepela, ulje radosti mjesto žalosti, plašt hvale mjesto duha klonulosti; da ih nazovu stablima pravednosti, nasadom Gospodnjim, da se on proslavi. I oni će izgraditi drevne ruševine, podići prijašnja pustošenja i obnoviti opustošene gradove, pustoši mnogih naraštaja. I stranci će stajati i pasti vaša stada, i sinovi tuđinaca bit će vaši orači i vinogradari. A vi ćete se zvati Svećenicima Gospodnjim: nazivat će vas Službenicima Boga našega; blago naroda uživat ćete i njihovom se slavom dičiti. Za svoju sramotu imat ćete dvostruko; i za porugu radovat će se svojemu dijelu: zato će u svojoj zemlji baštiniti dvostruko; vječna će radost biti njihova. Izaija 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.”

U prethodnom članku počeli smo utvrđivati „sat, mjesec, dan i godinu” koji su sačinjavali vremensko proročanstvo od tristo devedeset i jedne godine i petnaest dana. Vremena više nema, stoga se četiri izraza vremena moraju primijeniti simbolično u posljednjim danima, kada se proročke značajke prvoga i drugoga jao ponavljaju u trećem jao. „Godina” je „ugodna godina Gospodnja”, a ona je također i „dan osvete Boga našega.”

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

„Dan“ je „dan propasti“, dan odmazde i osvete, kako ga je izložio Mojsije.

> 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.

> Moja je osveta i naplata; noga će im se poskliznuti u svoje vrijeme: jer je blizu dan njihove propasti, i hitaju stvari koje će doći na njih. Ponovljeni zakon 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.

U Izaiji to su „ugodna godina” i „dan osvete”, a dan osvete jest Mojsijev „dan propasti”, kada noga Laodiceje kliže dok prima odmazdu i osvetu. Čas velikoga potresa, dan propasti, ugodna godina i prvi mjesec svi se podudaraju sa zakonom o nedjelji. Riječ „mjesec” u Joelu dodana je riječ, ali je ta dodana riječ ispravna. Prevoditelji su dodali riječ „mjesec” u skladu s istinom da je kasna kiša došla u prvome mjesecu.

> 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.

> Stoga se radujte, sinovi sionski, i veselite se u Gospodu, Bogu svojemu: jer vam je dao ranu kišu u pravoj mjeri, i pustit će da za vas siđe kiša, rana kiša i pozna kiša, u prvome mjesecu. Joel 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.

Riječ „mjesec” tumačenje je, a ne dio izvornoga nadahnutog teksta. Hebrejski jednostavno kaže da će kiše doći „u prvo vrijeme” ili „kao u prvo vrijeme” — što znači da će Bog obnoviti kiše u njihovo pravo doba, kao u prijašnjim vremenima. Sestra White više puta usklađuje milleritski pokret od 1840. do 1844. s Pedesetnicom kako bi opisala poznu kišu u posljednjim danima. Pozna kiša dolazi „kao u prvo vrijeme”, a to je bila Pedesetnica, koju Sestra White više puta usklađuje sa zakonom o nedjelji.

> “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.

> „Anđeo koji se ujedinjuje u objavljivanju poruke trećega anđela treba obasjati svu zemlju svojom slavom. Ovdje se proriče djelo svjetskih razmjera i neuobičajene snage. Adventni pokret od 1840. do 1844. bio je slavno očitovanje Božje sile; poruka prvoga anđela bila je prenesena do svake misionarske postaje u svijetu, a u nekim je zemljama vladalo najveće vjersko zanimanje kakvo je zabilježeno u ijednoj zemlji od reformacije šesnaestoga stoljeća; ali to će nadmašiti silni pokret pod posljednjim upozorenjem trećega anđela.“

> “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.

> „Djelo će biti slično onomu na Dan Pedesetnice. Kao što je „rana kiša“ bila dana izlijevanjem Duha Svetoga na početku evanđelja, da prouzroči nicanje dragocjenoga sjemena, tako će „kasna kiša“ biti dana na njegovu svršetku radi sazrijevanja žetve. „Tada ćemo spoznati, ako ustrajemo u spoznaji Gospoda: Njegov je izlazak pripravan kao zora; i doći će nam kao kiša, kao kasna i rana kiša zemlji.“ Hošea 6,3. „Radujte se, dakle, sinovi sionski, i veselite se u Gospodu, Bogu svojemu: jer vam je dao ranu kišu umjereno, i pustit će vam da siđe dažd, rana kiša i kasna kiša.“ Joel 2,23. „U posljednje dane, govori Bog, izlit ću od Duha svojega na svako tijelo.“ „I dogodit će se da će se spasiti svatko tko prizove ime Gospodnje.“ Djela 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.

> „Veliko djelo evanđelja ne smije završiti s manjim očitovanjem Božje sile nego što je obilježilo njegov početak. Proročanstva koja su se ispunila izlijevanjem ranoga dažda pri otvaranju evanđelja ponovno se imaju ispuniti u kasnome daždu pri njegovu završetku. Ovdje su ona ‘vremena osvježenja’ kojima se apostol Petar unaprijed radovao kada je rekao: ‘Pokajte se dakle i obratite se da se izbrišu grijesi vaši, kada dođu vremena osvježenja od lica Gospodnjega; i da pošalje Isusa.’ Djela 3,19.20.” Velika borba, 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.

Pedesetnica je bila „otvaranje“ ili „početak“ evanđeoskoga djela, a kasna kiša pri „svršetku“ jest „završetak“. Prvo predstavlja posljednje. Prvi mjesec označuje izlijevanje Duha Svetoga u vrijeme nedjeljnoga zakona.

> “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. …

> „Nitko od nas nikada neće primiti Božji pečat dok na našem karakteru bude ijedna mrlja ili ljaga. Na nama je da ispravimo nedostatke u svojem karakteru, da očistimo hram duše od svake nečistoće. Tada će kasna kiša pasti na nas kao što je rana kiša pala na učenike na Dan Pedesetnice. …“

> “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.

> „Što činite, braćo, u velikom djelu priprave? Oni koji se sjedinjuju sa svijetom primaju svjetovni kalup i pripremaju se za žig Zvijeri. Oni koji nemaju povjerenja u sebe, koji se ponizuju pred Bogom i čiste svoje duše poslušnošću istini, ti primaju nebeski kalup i pripremaju se za pečat Božji na svojim čelima. Kad bude izdan dekret i utisnut žig, njihov će karakter ostati čist i besprijekoran za svu vječnost.” Testimonies, svezak 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.

Prvi „mjesec” jest nedjeljni zakon, „sat” velikoga potresa jest nedjeljni zakon, „dan” nevolje, odmazde i osvete jest nedjeljni zakon, a prihvatljiva „godina” jest nedjeljni zakon. Stotinu i pedeset godina proročanstva o prvom jao završava kod nedjeljnoga zakona, gdje počinje tristo devedeset i jedna godina i petnaest dana.

> 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.

> Govoreći šestomu anđelu koji je imao trubu: Odriješi četiri anđela svezana na velikoj rijeci Eufratu. I četiri anđela bijahu odriješena, pripravljena za sat i dan i mjesec i godinu, da pobiju trećinu ljudi. Otkrivenje 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.

„Četiri anđela” koja bijahu „svezana na velikoj rijeci Eufratu” bivaju „odriješena” u času nedjeljnoga zakona. Oni su proročki „pripravljeni” za sat, dan, mjesec i godinu drugoga jao da pobiju trećinu ljudi. Sjedinjene Države bivaju ubijene kao šesto kraljevstvo biblijskoga proroštva pri nedjeljnome zakonu, a Sjedinjene Države su jedna trećina trostrukoga saveza koji se uspostavlja pri nedjeljnome zakonu. Drugo jao ponavlja se u trećemu jao, kao što se drugi anđeo ponavlja u trećemu anđelu.

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.

Ta su četiri vjetra bila puštena 11. rujna, označivši početak pečaćenja sto četrdeset i četiri tisuće, a odmah potom zadržana. Kada se utješe oni koji u Izaiji šezdeset i jedan tuguju, utješeni su punim izlijevanjem Utješitelja u vrijeme nedjeljnoga zakona, što je također i „čas“ velikoga potresa. Oni koji tuguju u godini milosti, isti su oni koji tuguju u Ezekielu devet i primaju pečat Božji. Isus je započeo svoju službu citirajući Izaiju šezdeset i jedan, a sestra White usklađuje Njegovu objavu s našim djelom.

> “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.

> „Krist je objavio svoje poslanje svijetu kada je, u sinagogi u Nazaretu, čitao iz proročanstva Izaije: ‘Duh Gospodnji je na meni, jer me pomaza da navješćujem Evanđelje siromasima; posla me iscijeliti one koji su skršena srca, propovijedati oslobođenje sužnjima i vraćanje vida slijepima, pustiti na slobodu potlačene, propovijedati ugodnu godinu Gospodnju.’ Kakvo je djelo bilo pred njim!—Propovijedati ugodnu godinu Gospodnju. To razdoblje obuhvaća doba za dobom, proteže se od stoljeća do stoljeća, dok traje vrijeme kušnje. Bog čeka da čuje moljenje i kucanje; motri ne bi li se čovječanstvo približilo njemu, koji nam jedini može pomoći. On čezne oprostiti im grijehe, primiti ih kao svoje. Primit će svaku skrušenu dušu koja mu dolazi; jer upravo za to djelo Bog je pomazao svoga jedinorođenog Sina.“

> “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.

> „Ali zašto Krist nije dovršio izjavu zabilježenu u Izaiji? Zašto je izostavio odredbu: ‘i dan odmazde Boga našega’? Potonji dio ove rečenice bio je jednako toliko istina kao i prvi dio; a Krist nije zanijekao istinu svojom šutnjom, uskraćujući dio vlastitih riječi danih njegovu izabranom proroku. Ali ta je posljednja odredba bila upravo ona na kojoj su njegovi slušatelji rado prebivali i koju su bili skloni provoditi, izričući sud nad svima koji nisu bili njihove vjere. Umjesto da narodu daju riječi istine, pravednosti i oproštenja, učili su ih da Bog mrzi sav poganski svijet. Očinski karakter Boga bio je pogrešno prikazan i pokopan pod ljudskim predajama. Signs of the Times, 14. siječnja 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.’

> „Poslanje Božjega naroda u ovome vremenu ocrtano je riječima nadahnuća koje opisuju djelo Mesije: ‘Duh Gospodina Jahve na meni je, jer me Jahve pomazao da donosim radosnu vijest krotkima; poslao me da iscijelim one koji su srca slomljena, da oglasim slobodu sužnjima i otvaranje tamnice onima koji su svezani; da oglasim godinu milosti Jahvine i dan osvete Boga našega; da utješim sve koji tuguju, da se pobrinem za one koji tuguju na Sionu, da im dam vijenac mjesto pepela, ulje radosti mjesto žalosti, ruho hvale mjesto klonula duha; da ih prozovu stablima pravednosti, nasadom Jahvinim, da se on proslavi.’”

> “‘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.

> „I sagradit će drevne ruševine, podići negdašnja opustošenja i obnoviti gradove razvaljene, pustoši mnogih naraštaja.“ Lake Union Herald, 11. studenoga 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.

Prije nego što pođemo dalje u ponavljanje drugoga jao u trećem jao, trebamo se podsjetiti da se poruka treba razumjeti primjenjujući načelo „redak na redak“. To pokazuje da se svaki „sat“, „dan“, „mjesec“ i „godina“ u nadahnutoj Riječi koji odgovara kontekstu nedjeljnoga zakona također treba primijeniti na pripremu islama za udar na nedjeljni zakon.

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.

Kao primjer: riječ „sat” nalazi se samo u jednoj knjizi Staroga zavjeta, a ta je knjiga Knjiga proroka Daniela. U Danielu se „sat” spominje pet puta.

> 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.

> I tko god ne padne ničice i ne pokloni se, bit će istoga časa bačen usred peći užarene ognjem. … Ako ste, dakle, spremni da, kad god čujete zvuk roga, frule, harfe, psaltira, citre i svakojake glazbe, padnete ničice i poklonite se liku koji sam načinio, dobro; ali ako se ne poklonite, bit ćete istoga časa bačeni usred peći užarene ognjem; i tko je taj Bog koji će vas izbaviti iz mojih ruku? Daniel 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.

Sestra White opetovano primjenjuje treće poglavlje Daniela, a stoga i „isti čas“, na nedjeljni zakon. U četvrtom poglavlju Daniela, Daniel je smeten „jedan čas“ dok se bori objasniti nadolazeći sud nad Nebukadnezarom.

> 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.

> Tada se Daniel, kojemu je ime bilo Beltešasar, jedan časak skameni, i njegove ga misli uznemiriše. Kralj progovori i reče: Beltešasare, neka te ne uznemiruje san ni njegovo tumačenje. Beltešasar odgovori i reče: Gospodaru moj, san neka bude onima koji te mrze, a njegovo tumačenje tvojim neprijateljima. Daniel 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.

Daniel je zapanjen „jedan sat” dok nastoji razumjeti kako obavijestiti Nabukodonozora o njegovu nadolazećem sudu. Daniel predstavlja glasnika prvoga anđela koji objavljuje da je došao „čas” suda. Njegovo je proročanstvo dano Nabukodonozoru, a godinu dana poslije sud nad Babilonom izvršava se nad Nabukodonozorom.

> 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.

> U isti se čas to izvršilo na Nabukodonozoru: bijaše otjeran od ljudi te je jeo travu kao volovi, i tijelo mu se kvasilo nebeskom rosom, dok mu kosa nije narasla poput orlovskoga perja, a nokti poput ptičjih kandža. 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.

Daniel pretkazuje uskoro nadolazeći nedjeljni zakon, i kada on stupi na snagu, to je „čas” suda nad Babilonom. Oba „časa” označavaju nedjeljni zakon, koji je čas velikoga potresa. Nabukodonozor je alfa, a Baltazar omega pripovijesti o Babilonu, i Baltazar biva ubijen upravo one noći kada se rukopis pojavio na zidu.

> 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.

> U isti čas pojaviše se prsti čovječje ruke te pisaše nasuprot svijećnjaku po vapnu na zidu kraljevske palače; i kralj vidje dio ruke koja je pisala. 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.

„Istoga časa” pojavio se natpis na zidu, što označava trenutak kada pisani nedjeljni zakon uništava „zid” razdvajanja crkve i države u vrijeme nedjeljnog zakona, a tada je Babilon došao svome kraju, kao što i Sjedinjene Države dolaze svome kraju kao šesto kraljevstvo biblijskog proroštva. Kao šesto kraljevstvo, Sjedinjene Države su sila koja vlada sedamdeset simboličnih godina u Izaiji dvadeset i tri, kada je bludnica Tir zaboravljena. Kraljevstvo ili kralj na koje se Izaija odnosi jesu dani od sedamdeset godina, a kraljevstvo koje je vladalo sedamdeset godina u biblijskom proroštvu bio je Babilon. Pad Baltazarova Babilona predočava pad Sjedinjenih Država, pri nedjeljnom zakonu, gdje se natpis na zidu podudara s govorom kao zmaj iz Otkrivenja trinaest.

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.

U osamnaestom poglavlju Otkrivenja sud nad Babilonom započinje kod nedjeljnog zakona u četvrtom retku, kada drugi glas utvrđuje da njezin sud dolazi u jedan sat i također u jedan dan.

> 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.

> I čuh drugi glas s neba gdje govori: Iziđite iz nje, narode moj, da ne budete dionici njezinih grijeha i da ne primite od njezinih zala. Jer grijesi njezini dopriješe do neba, i Bog se spomenu njezinih nepravda. Uzvratite joj kako je i ona vama uzvratila, i podajte joj dvostruko po djelima njezinim; u čaši koju je napunila napunite joj dvostruko. Koliko je samu sebe proslavila i raskošno živjela, toliko joj zadajte muke i žalosti; jer u srcu svojem govori: Sjedim kao kraljica, i nisam udovica, i žalosti neću vidjeti. Zato će u jedan dan doći zla njezina: smrt i tuga i glad; i bit će potpuno spaljena ognjem, jer silan je Gospodin Bog koji joj sudi. I kraljevi zemaljski, koji su s njom bludničili i raskošno živjeli, oplakivat će je i naricati za njom kad vide dim požara njezina, stojeći izdaleka od straha pred mukom njezinom, govoreći: Jao, jao, grade veliki, Babilone, grade moćni! Jer u jedan čas dođe sud tvoj. Otkrivenje 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.

Jasno je da progresivni sud nad Babilonom započinje nedjeljnim zakonom iz četvrtoga retka, kada je Božje drugo stado pozvano izaći iz Babilona. Ivan određuje vrijeme njezina suda i kao „dan” i kao „sat”, potvrđujući da vremenske simbole valja razumjeti simbolično.

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

Pasha se trebala svetkovati u prvom mjesecu, a Pasha odgovara križu, koji pak odgovara zakonu o nedjelji.

> 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.

> I Gospod reče Mojsiju i Aronu u zemlji egipatskoj govoreći: Ovaj mjesec neka vam bude početak mjesecâ; neka vam bude prvi mjesec u godini. Recite svoj zajednici Izraelovoj govoreći: Desetoga dana ovoga mjeseca neka uzmu sebi svaki po jedno janje, prema domu otaca svojih, jedno janje za kuću. A ako je koja kuća premalena za janje, neka ga uzme on i njegov susjed koji je najbliži njegovoj kući, prema broju duša; svaki prema svojoj mogućnosti jedenja neka računa za janje. Vaše janje neka bude bez mane, muško, od godine; uzet ćete ga od ovaca ili od koza. I čuvajte ga do četrnaestoga dana istoga mjeseca; i neka ga sav zbor zajednice Izraelove zakolje uvečer. Izlazak 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.

Pasha je bila početak pedesetničkoga razdoblja te stoga predočuje Pedesetnicu, koja se pak podudara sa zakonom o nedjelji. Šator od sastanka bio je podignut prvoga dana prvoga mjeseca, čime predočuje podizanje crkve pobjedonosne kao stijega kod zakona o nedjelji. „Sat”, „dan”, „mjesec” i „godina” drugoga jao označuju zakon o nedjelji, i redak na redak, svaki od tih vremenskih izraza podudara se sa zakonom o nedjelji kada se kontekst slaže. Kod zakona o nedjelji započinje drugo razdoblje papinskoga progonstva, pri čemu je prvo bilo 1.260 godina koje su dovele do toga da mučenici toga razdoblja vapiju Gospodinu u petome pečatu pitanjem „dokle”, sve dok papinska vlast ne bude suđena. U drugome papinskom krvoproliću Isus je obavijestio svoj narod da ne treba brinuti što će govoriti kada bude progonjen.

> 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.

> A kad vas odvedu i predadu, ne brinite se unaprijed što ćete govoriti, niti unaprijed smišljajte; nego što vam bude dano u onaj čas, to govorite: jer niste vi ti koji govore, nego Duh Sveti. Marko 13,11.

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

U prvom jaoju ljudi su bili mučeni sto pedeset godina. Te su godine započele 27. srpnja 1299. i završile 27. srpnja 1449., kada su četiri anđela pustila četiri vjetra koja bijahu pripravljena za sat, dan, mjesec i godinu, da pobiju trećinu ljudi. Razdoblje mučenja predstavlja razdoblje uspostavljanja slike Zvijeri u Sjedinjenim Državama. To je razdoblje petnaest dana prikazano u Levitskom zakoniku dvadeset i tri, od Blagdana truba do Pedesetnice. Razdoblje oblikovanja slike Zvijeri traje od 11. rujna do nedjeljnoga zakona, ali razdoblje objavljivanja poruke ponoćnoga pokliča fraktal je oblikovanja slike Zvijeri od 11. rujna do nedjeljnoga zakona.

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.

Početak i završetak pečaćenja također su alfa i omega oblikovanja slike Zvijeri. Jedna skupina oblikuje karakter za pečat Božji; druga oblikuje sliku Zvijeri. To se razdoblje u Sjedinjenim Državama podudara s istim razdobljem u svijetu koje započinje nedjeljnim zakonom. „Mjesec” je simbol mučenja koje prisiljava na podizanje slike, stoga mjesec pri nedjeljnom zakonu, kako je prikazan petnaestim retkom u Otkrivenju devet, također predstavlja islamsko mučenje tijekom podizanja slike Zvijeri u svijetu.

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.

Postoje i druge proročke primjene načina na koji proročanstvo o drugome jaoju, te njegov sat, dan, mjesec i godina, predstavljaju nedjeljni zakon i puštanje islama da udari na Sjedinjene Države, ali moramo prijeći na druge točke.

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.

U posljednje vrijeme, tijekom proteklih otprilike šest mjeseci, naglašavao sam da je islam triju jao proročki povezan s trojicom anđela. Od Jakovljeva posljednjeg proročanstva da je Juda „vinova loza“ privezana za „magarca“, do Kristova odrješenja magarca uoči Njegova slavnog ulaska, te drugih poveznica, islam prvoga i drugoga jao predstavlja proročku poruku koja je osnažila poruke prvoga i drugoga anđela, a islam trećega jao predstavlja proročku poruku trećega anđela.

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.

Nedavno je naveden jedan odlomak iz knjige koju je napisao A. T. Jones, i on utvrđuje istu činjenicu, ali iz drukčijega pristupa. Jones se služi gramatikom i strukturom Otkrivenja kako bi pokazao da je nemoguće odvojiti posljednje tri trube jao od vijesti trojice anđela. On naglašava da se prvi anđeo ne može odvojiti od drugoga te da se treći ne može odvojiti od prethodne dvojice. Jonesovo je težište na trojici anđela, i dok iznosi svoj dokaz o nerazdvojivom odnosu trojice anđela, on istom tom logikom dokazuje da se ni trube iz devetoga poglavlja Otkrivenja ne mogu odvojiti od trojice anđela iz četrnaestoga poglavlja Otkrivenja. Ovaj ćemo članak zaključiti Jonesovim poglavljem.

## CHAPTER XI. THE THIRD ANGEL'S MESSAGE

POGLAVLJE XI. PORUKA TREĆEG ANĐELA

> “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.

> „ODGOVOR na to važno pitanje za današnje vrijeme: ‘Što ćemo činiti?’ može se sa sigurnošću dati na temelju Sedam truba i mjesta velikih naroda današnjice; jer odgovor je dan riječju Božjom, upravo na toj osnovi.

> “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.

> „Vidjeli smo da su s posljednjima trima od Sedam Truba nerazdvojivo povezane Tri Nevolje. Usred samih Sedam Truba — nakon završetka Četvrte Trube i prije početka Pete Trube — zapisano je: ‘I vidjeh, i čuh anđela gdje leti posred neba govoreći jakim glasom: Jao, jao, jao stanovnicima zemlje zbog ostalih glasova trube trojice anđela koji još imaju zatrubiti.’ Otkrivenje 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.

> „Da su Tri Jao nerazdvojivo povezana s posljednja tri od Sedam Truba, po jedno sa svakom, stavljeno je izvan svake sumnje činjenicom da je, kada je završilo trubljenje petoga anđela, napisano: ‘Jedno jao prođe; i evo, dolaze još dva jao nakon toga.’ Otkrivenje 9:12. A kada je završila šesta truba, napisano je: ‘Drugo jao prođe; i evo, treće jao dolazi brzo. I zatrubi sedmi anđeo.’ Otkrivenje 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.

> „Sada je, nerazdvojivo povezan s ovim anđelom koji objavljuje dolazak Triju jao, koje su nerazdvojivo povezane s posljednjima trima od Sedam truba, ‘Treći anđeo’ iz Otkrivenja 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.

> „Da bi se ovo također moglo vidjeti kao posve sigurno i izvan svake sumnje, počnimo s Porukom trećega anđela iz Otkrivenja 14 i pratimo unatrag njezine izravne povezanosti sve do njihova početka.״

> “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.’

> „Prve riječi u zapisu o ‘trećem anđelu’ glase: ‘I za njima pođe treći anđeo.’ Otkrivenje 14:9. To pokazuje da su neki išli prije, za kojima je ‘treći anđeo’ pošao.“

> “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.’

> „Uzmimo, dakle, prethodni redak: ‘I za njim pođe drugi anđeo.’ To pokazuje da je ovomu prethodio i jedan anđeo, što ga, budući da ovaj slijedi za njim, čini ‘drugim’.“

> “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.’

> „Vratite se sada na šesti redak: ‘I vidjeh drugoga anđela.’ I to također potvrđuje da je jedan anđeo već otišao prije, zbog čega je ovaj, dok leti posred neba, ‘drugi’.“

> “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.’

> „Vraćajući se dalje unatrag u knjizi Otkrivenja, ne nalazimo nijednoga anđela, osim anđela Sedme trube, sve dok ne dođemo do prvoga retka desetoga poglavlja; a ondje čitamo: ‘I vidjeh drugoga silnoga anđela.’ Taj izraz, kao i prije, potvrđuje da prije ovoga postoji anđeo, zbog čega se, kada ovaj stupi na scenu, o njemu govori kao o ‘drugome’.“

> “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.’

> „Prateći još dalje unatrag, ne nalazimo nijedne anđele, osim anđela Šeste i Pete trube, sve dok ne dođemo do posljednjeg retka osmoga poglavlja; i ondje dolazimo do prvotnoga, jer čitamo: ‘I vidjeh i čuh anđela’ — ne ‘drugoga anđela’, nego, prvenstveno, ‘anđela’.“

> “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:

> „Tako, počevši od Otkrivenja 8,13, postoji neprekinut niz anđela povezanih riječju ‘drugi’, sve do Trećega anđela iz Otkrivenja 14, s njegovom porukom. Ovako:“

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

> „I pogledah i začuh jednoga anđela.“ Otkrivenje 8,13.

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

> „I vidjeh drugoga silnog anđela.“ Otkrivenje 10,1.

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

> „I vidjeh drugoga anđela.“ Otkrivenje 14,6.

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

> „I za njim pođe drugi anđeo.“ Redak 8.

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

> „I za njima je išao treći anđeo.“ Redak 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:

> „Možda će sljedeći jednostavan dijagram pomoći da se jasno prikaže povezanost između anđela koji objavljuje Tri Jao posljednjih triju od Sedam truba i poruke trećega anđela iz Otkrivenja 14:“

> “1st Trumpet Revelation 8:7

> „Prva truba“ Otkrivenje 8,7

> “2nd Trumpet Revelation 8:8

> „Druga truba Otkrivenje 8,8“

> “3rd Trumpet Revelation 8:10

> „Treća truba Otkrivenje 8,10“

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

> „Četvrta truba“ Otkrivenje 8,12: „Jedan anđeo“ — Jao, jao, jao. Otkrivenje 8,13.

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

> „Peta truba Otkrivenje 9,1–11 / Prvo jao“

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

> „Šesta truba Otkrivenje 9,13 do 11,13 Drugo jao ‘Drugi silni anđeo.’ Otkrivenje 10,1“

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

> „Sedma truba Otkrivenje 11:13–19 Treći jao ‘Drugi anđeo. Otkrivenje 14:6“

> “‘There followed another.’ Revelation 14:6

> „I slijedio je drugi.“ Otkrivenje 14,6

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

> „Treći anđeo pođe za njima.“ Otkrivenje 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.

> „Značenje svega toga sada se može potpunije sagledati razmatranjem onoga što je zapravo sama po sebi poruka Trećega anđela: Na samome svom licu izraz ‘Treći anđeo’ jasno se odnosi na trećega u nizu od tri anđela. Kao što je već naznačeno, ovaj niz od tri anđela, od kojih svaki nosi poruku, nalazi se u četrnaestom poglavlju Otkrivenja, redci 6–12. Poruke ove trojice anđela stapaju se i dosežu svoj vrhunac u trećoj, koja ne prestaje odjekivati sve dok žetva zemlje ne sazri i ne bude pripravljena za dolazak Gospodnji da je požanje.״

> “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.’

> „Sama poruka trećega anđela, kako je objavljena riječima trećega anđela, glasi ovako: ‘I za njima pođe treći anđeo govoreći jakim glasom: Ako se tko pokloni Zvijeri i njezinu kipu te primi žig na svoje čelo ili na svoju ruku, i on će piti od vina gnjeva Božjega, koje je nepomiješano izliveno u čašu njegove srdžbe; i bit će mučen ognjem i sumporom pred svetim anđelima i pred Jaganjcem. I dim njihove muke uzlazi u vijeke vjekova; i nemaju pokoja ni danju ni noću oni koji se klanjaju Zvijeri i njezinu kipu, i tko god prima žig njezina imena. Ovdje je postojanost svetih: ovdje su oni koji drže zapovijedi Božje i vjeru Isusovu.’”

> “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.

> „Ovo je poruka trećega anđela sama po sebi, odvojena od druge dvije. No, zapravo, ne može se smatrati odvojenom; i ne može se učiniti da stoji zasebno kao da je ona sama jedna jedina, zasebna poruka svijetu; jer već prve riječi koje se o njoj izgovaraju glase: ‘Treći anđeo pođe ZA NJIMA.’ Tako nas se već samim prvim riječima same poruke upućuje ne samo na jednoga, nego na dvojicu, koji su joj prethodili. A grčka riječ prevedena kao ‘pođe’ ne znači slijediti odvojeno, niti samo slijediti, nego ‘slijediti s’, kao što vojnici slijede svoga zapovjednika, ili sluge svoga gospodara; stoga, ‘slijediti nekoga u nečemu; prepustiti se da te netko vodi.’ Kada se govori o stvarima, ona znači slijediti kao ishod; slijediti ‘kao posljedica nečega što je prije bilo.’ Tako, što se tiče osoba, treći anđeo slijedi zajedno s dvojicom koji su mu prethodili; a njegova poruka, kao stvar, slijedi kao ishod, ili posljedica, onoga što je prethodno bilo.“

> “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.

> „A i o Drugome je također zapisano: ‘I za njim pođe drugi anđeo.’ Kao što Treći anđeo slijedi Drugoga, tako i Drugi anđeo slijedi Prvoga. A o Prvome je zapisano: ‘I vidjeh drugoga anđela gdje leti’, itd. Ovo je prvi u ovom nizu od trojice. Za njim dolazi drugi; a Treći anđeo dolazi za njima. Postoji slijed u poretku njihova podizanja; ali, kada su se sva trojica uzastopce podigla, tada nastavljaju zajedno kao jedan. Prvi objavljuje svoju poruku; Drugi ga slijedi i pridružuje se Prvome; Treći slijedi njih i pridružuje im se; tako da, kada su sva trojica sjedinjena i nastavljaju zajedno u svojoj združenoj sili, tvore silnu, trostruku poruku jakoga glasa. Potrebni su svi da bi Poruka Trećega anđela bila potpuna; i Poruka Trećega anđela ne može se istinski naviještati bez naviještanja svega.“

> “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.’

> „Što je, dakle, trostruka poruka u svojim pojedinim dijelovima? — Evo prve: ‘I vidjeh drugoga anđela gdje leti posred neba, imajući vječno evanđelje da ga navijesti onima koji prebivaju na zemlji, i svakomu narodu, i plemenu, i jeziku, i puku, govoreći snažnim glasom: Bojte se Boga i dajte Mu slavu, jer je došao čas Njegova suda; i poklonite se Onomu koji je stvorio nebo i zemlju i more i izvore voda.’”

> “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.’

> „Evo drugoga: ‘I za njim pođe drugi anđeo govoreći: Pade, pade Babilon, onaj veliki grad, jer napoji sve narode vinom gnjeva svojega bludništva.’“

> “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.’

> „A evo i Trećega: ‘I treći anđeo pođe za njima govoreći silnim glasom: Ako se tko pokloni Zvijeri i njezinu liku te primi žig na svoje čelo ili na svoju ruku, i on će piti vino gnjeva Božjega, natočeno nerazrijeđeno u čašu srdžbe njegove; i bit će mučen ognjem i sumporom pred svetim anđelima i pred Jaganjcem. I dim muke njihove uzlazi u vijeke vjekova; i nemaju počinka ni danju ni noću oni koji se klanjaju Zvijeri i njezinu liku, i tko god primi žig imena njezina. Ovdje je postojanost svetih: ovdje su oni koji drže zapovijedi Božje i vjeru Isusovu.’”

> “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.

> „Već i letimičan pogled na izričaj svake od ovih poruka otkrit će onu misao sadržanu u grčkoj riječi prevedenoj kao ‘slijedio’, koja označava ‘slijeđenje kao posljedicu’. Prvi nosi vječno evanđelje da ga navijesti svakom stvorenju, pozivajući sve da se boje Boga i da Mu odaju slavu te da Mu se poklone; jer došao je čas Njegova suda. Odbacivanje ove poruke proizvodi stanje stvari koje je, kao posljedica takva odbacivanja, opisano riječima Drugoga anđela, koji slijedi. A zbog odbacivanja Prve poruke, i zbog posljedica toga odbacivanja, kako su objavljene u Drugoj, nastaje stanje stvari koje, kao daljnja posljedica, zahtijeva da ih Treći anđeo slijedi, objavljujući snažnim glasom svoje strašno upozorenje protiv užasnih zala koja su nastala kao dvostruka posljedica odbacivanja Prve poruke.“

> “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.’

> „A da se glas i djelo Trećega anđela stapaju s glasom i djelom Prvoga, jasno je iz njegovih završnih riječi: ‘Ovdje su oni koji drže zapovijedi Božje i vjeru Isusovu;’ jer to je vazda cilj propovijedanja vječnoga evanđelja. To je bit bojati se Boga i dati mu slavu, i pokloniti se ‘Onomu koji je stvorio nebo i zemlju i more i izvore voda.’ Držanje zapovijedi Božjih i vjera Isusova jedino je što će ijednoj duši omogućiti da opstane u času njegova suda, za koji prvi anđeo objavljuje da je ‘došao.’”

> “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.

> „Odmah nakon završnih riječi Trećega anđela ‘čuo sam glas s neba koji mi govori: Piši: Blago mrtvima koji odsada umiru u Gospodinu’ — od ovoga vremena unaprijed. Otkrivenje 14,13. A odmah nakon toga slijede riječi: ‘I vidjeh, i gle, bijel oblak, i na oblaku sjedi netko sličan Sinu Čovječjemu, s krunom zlatnom na glavi i oštrim srpom u ruci. I iziđe drugi anđeo iz Hrama vičući jakim glasom onomu koji sjedi na oblaku: Zamahni svojim srpom i žanji, jer dođe čas da žanješ; jer je žetva zemlje dozrela. I onaj koji sjedi na oblaku zamahnu svojim srpom po zemlji, i zemlja bijaše požnjevena.’ Otkrivenje 14,14–16. A ‘žetva je svršetak svijeta’. Matej 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.

> „Nadalje: Treći anđeo osobito upozorava sve ljude protiv štovanja Zvijeri i njezine slike, što god one bile; a iz Otkrivenja 19,11–21 vidimo da su Zvijer i njezina slika ‘žive’ kada Gospodin dolazi na oblacima nebeskim, te da su ‘obje’ uništene sjajem njegova dolaska.

> “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.

> „Te činjenice pokazuju da je poruka trećega anđela moćna, trostruka poruka snažna glasa, koja izlazi svakomu narodu i plemenu i jeziku i puku, neposredno prije drugoga Gospodinova dolaska; te koja dozrijeva žetvu zemlje i pripravlja narod pripravljen za Gospodina, upravo kao što je poruka Ivana Krstitelja pripravila put prvomu Gospodinovu dolasku. I stoga je to posljednja, završna Božja poruka svijetu.״

> “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.

> „A sada, imajući tako razumijevanje o tome što je u sebi poruka trećega anđela, odnos te poruke prema velikim narodima današnjice može se bolje razabrati razmatranjem Vremena poruke trećega anđela.“ A. T. Jones, The Great Nations of Today, 114.

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