Article

# The Hidden History of Verse Forty - Number Fifteen

Sejarah Tersembunyi Ayat Empat Puluh – Nombor Lima Belas

The Second Woe - Part Two

Penderitaan Besar yang Kedua - Bahagian Dua

Author

Jeff Pippenger

Published

June 11, 2026

Formats

PDF Unavailable
Word Unavailable
Song MP3

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.

Ellen G. White iremeeina le tam ọtobrak ke aisaia eo Jisas a ritare ilo sinagog ilo Nazareth, jabdewōt emōj an kwalok jerbal eo an, ak emōj bar kōmmeļļe ke ej typify jerbal eo ad. Kōjparok eo emman an jerbal in eo emōj an anoint ejej kōmman kōn ro rej kōmman kein kamol an juon yiōn ko emān ao forty-four thousand.

> 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.

> Ruh Tuhan Allah ada padaku; karena Tuhan telah mengurapi aku untuk memberitakan kabar baik kepada orang-orang yang lemah lembut; Ia telah mengutus aku untuk membalut orang-orang yang patah hati, untuk memaklumkan kebebasan kepada orang-orang tawanan, dan pembukaan penjara kepada mereka yang terbelenggu; untuk memaklumkan tahun rahmat Tuhan, dan hari pembalasan Allah kita; untuk menghibur semua orang yang berkabung; untuk menetapkan bagi mereka yang berkabung di Sion, untuk mengaruniakan kepada mereka perhiasan ganti abu, minyak sukacita ganti perkabungan, pakaian puji-pujian ganti semangat yang pudar; supaya mereka disebut pohon-pohon kebenaran, tanaman Tuhan, supaya Ia dipermuliakan. Dan mereka akan membangun kembali reruntuhan yang tua, mereka akan menegakkan kembali tempat-tempat yang dahulu sunyi, dan mereka akan memperbaiki kota-kota yang telah menjadi reruntuhan, tempat-tempat sunyi turun-temurun. Dan orang-orang asing akan berdiri dan menggembalakan kawanan ternakmu, dan anak-anak bangsa asing akan menjadi pembajak ladangmu dan pengusah kebun anggurmu. Tetapi kamu akan disebut Imam-imam Tuhan: orang akan menyebut kamu Pelayan-pelayan Allah kita: kamu akan makan kekayaan bangsa-bangsa, dan dalam kemuliaan mereka kamu akan bermegah. Sebagai ganti rasa malumu kamu akan memperoleh dua bagian; dan sebagai ganti kehinaan mereka akan bersukacita atas bagian mereka: sebab itu di negeri mereka mereka akan memiliki dua bagian; sukacita yang kekal akan menjadi milik mereka. Yesaya 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.”

Dalam rencana sebelumnya, kami mulai mengenal pasti “jam, bulan, hari, dan tahun” yang membentuk nubuatan waktu selama tiga ratus sembilan puluh satu tahun dan lima belas hari. Masa tidak lagi ada, maka keempat-empat ungkapan waktu itu mesti diterapkan secara simbolik pada akhir zaman, ketika ciri-ciri nubuatan bagi celaka pertama dan celaka kedua diulangi dalam celaka ketiga. “Tahun” itu ialah “tahun rahmat TUHAN,” dan juga “hari pembalasan Allah kita.”

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

“Letsatsi,” ke “letsatsi la tlokotsi,” e leng letsatsi la tefetso le la phetetso, joalo ka ha ho behiloe ke Moshe.

> 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.

> कष्टवैत मला आहे, आणि प्रतिफळही; योग्य वेळी त्यांचा पाय घसरेल; कारण त्यांच्या आपत्तीचा दिवस जवळ आला आहे, आणि त्यांच्यावर येणाऱ्या गोष्टी घाई करीत आहेत. अनुवाद 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.

Ku-Isaya kukhulunywa “ngomnyaka owamukelekayo” kanye “nosuku lwempindiselo,” futhi usuku lwempindiselo luyilo “usuku lwenhlekelele” lukaMose, lapho unyawo lwaseLawodikeya lushelela khona ngesikhathi bemukeliswa inkokhelo nempindiselo. Ihora lokuzamazama komhlaba okukhulu, usuku lwenhlekelele, umnyaka owamukelekayo, kanye nenyanga yokuqala, konke kuyavumelana nomthetho weSonto. Igama elithi “inyanga” kuJoweli liyigama elengeziwe, kodwa lelo gama elengeziwe lilungile. Abahumushi bangeze igama elithi “inyanga” ngokuvumelana neqiniso lokuthi imvula yamuva yafika ngenyanga yokuqala.

> 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.

> Bergembiralah, hai anak-anak Sion, dan bersukacitalah di dalam Tuhan, Allahmu; sebab Ia telah memberikan kepadamu hujan awal secukupnya, dan Ia akan menurunkan bagimu hujan, yaitu hujan awal dan hujan akhir pada bulan yang pertama. Yoel 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” tiang thuletna hi a hrilhfiahna a ni a, a tir hrilhhlawhna thu leh thu a ni lo. Hebrai tawng chuan ruahsurte chu “a hmasaah” emaw “a hmasa angin” emaw an lo kal ang tih a sawi mai a—chu chu Pathianin ruahsuurte chu an hun dikah, hma lam hunah an nih ang bawkin, a lo siamṭhat leh ang tihna a ni. Sister White chuan 1840 atanga 1844 thlenga Millerite movement chu Pentecost nena a sawi tlângpui thin a, ni hnuhnungtea latter rain a lo thlen dân sawi fiah nân. Latter rain chu “a hmasa angin” a lo kal a ni, chu chu Pentecost a ni; Pentecost chu Sister White chuan Sunday law nena a sawi tlângpui ṭhin bawk.

> “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.

> “Malaika anayeshirikiana katika kutangaza ujumbe wa malaika wa tatu atauangazia ulimwengu wote kwa utukufu wake. Hapa kunatabiriwa kazi yenye upeo wa ulimwengu mzima na nguvu isiyo ya kawaida. Mwendo wa ujio wa 1840–44 ulikuwa ufunuo wa utukufu wa nguvu za Mungu; ujumbe wa malaika wa kwanza ulipelekwa kwa kila kituo cha umisionari duniani, na katika baadhi ya nchi kulikuwako mwamko mkuu zaidi wa kidini ambao umewahi kushuhudiwa katika nchi yoyote tangu Matengenezo ya karne ya kumi na sita; lakini haya yatapitwa na mwendo wenye nguvu chini ya onyo la mwisho la malaika wa tatu.

> “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.

> “Kerja itu akan serupa dengan kerja pada Hari Pentakosta. Sebagaimana ‘hujan awal’ telah diberikan, dalam pencurahan Roh Kudus pada permulaan Injil, untuk menyebabkan benih yang berharga itu bertunas, demikian juga ‘hujan akhir’ akan diberikan pada penutupnya untuk pematangan tuaian. ‘Maka kita akan mengetahui, jika kita bertekun untuk mengenal TUHAN: kedatangan-Nya telah ditetapkan seperti fajar; dan Ia akan datang kepada kita seperti hujan, seperti hujan akhir dan hujan awal kepada bumi.’ Hosea 6:3. ‘Bersukacitalah, hai anak-anak Sion, dan bersukarialah dalam TUHAN, Allahmu: kerana Ia telah memberikan kepadamu hujan awal secukupnya, dan Ia akan menurunkan bagimu hujan, hujan awal, dan hujan akhir.’ Joel 2:23. ‘Pada hari-hari terakhir, firman Allah, Aku akan mencurahkan Roh-Ku ke atas semua manusia.’ ‘Dan akan terjadi bahawa setiap orang yang berseru kepada nama Tuhan akan diselamatkan.’ Acts 2:17, 21.”

> “The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.” The Great Controversy, 611.

> “गास्पेल का महान् कार्य उसके आरम्भ को चिह्नित करनेवाली परमेश्वर की सामर्थ्य की अभिव्यक्ति से कम होकर समाप्त नहीं होगा। जो भविष्यद्वाणियाँ गास्पेल के आरम्भ में पूर्व वर्षा के उण्डेले जाने में पूरी हुई थीं, वे उसके समापन पर उत्तर वर्षा में फिर पूरी होंगी। यहाँ वे ‘शान्ति के समय’ हैं, जिनकी ओर प्रेरित पतरस ने यह कहते हुए आगे देखा: ‘इसलिये मन फिराओ, और लौट आओ, कि तुम्हारे पाप मिटाए जाएँ, जब प्रभु की उपस्थिति से शान्ति के समय आएँ; और वह यीशु को भेजे।’ प्रेरितों के काम 3:19, 20।” The Great Controversy, 611.

Pentecost was the "opening" or the "beginning" of the gospel work and the latter rain at the "close" is the "ending." The first represents the last. The first month is identifying the outpouring of the Holy Spirit at the Sunday law.

Pentekoste e bile “pulo” kgotsa “tshimologo” ya tiro ya efangele, mme pula ya morago kwa “bokhutlong” ke “bokhutlo” jwa yone. Sa ntlha se emela sa bofelo. Kgwedi ya ntlha e supa go tshololelwa ga Mowa o o Boitshepo ka nako ya molao wa Sontaga.

> “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. …

> “Tiada seorang pun antara kita akan menerima meterai Allah selagi tabiat kita masih mempunyai satu bintik atau noda padanya. Terpulanglah kepada kita untuk membetulkan kecacatan-kecacatan dalam tabiat kita, untuk menyucikan bait jiwa daripada setiap pencemaran. Maka hujan akhir itu akan turun ke atas kita sebagaimana hujan awal turun ke atas murid-murid pada Hari Pentakosta. …

> “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.

> “Sa ania ang inyong ginahimo, mga utod, sa daku nga buluhaton sang pagpanghanda? Ang mga nagapakig-isa sa kalibutan nagabaton sang hulmahan nga kalibutanon kag nagapanghanda para sa tatak sang sapat. Ang mga wala nagsalig sa kaugalingon, nga nagapaubos sang ila kaugalingon sa atubangan sang Dios kag nagahinlo sang ila mga kalag paagi sa pagtuman sang kamatuoran, amo ini ang mga nagabaton sang langitnon nga hulmahan kag nagapanghanda para sa selyo sang Dios sa ila mga agtang. Kon maguwa na ang decreto kag mapat-od na ang tatak, ang ila karakter magapabilin nga putli kag walay buling tubtob sa walay katapusan.” Testimonies, volume 5, 214, 216.

The first “month” is the Sunday law, the “hour” of the great earthquake is the Sunday law, the “day” of calamity, recompense and vengeance is the Sunday law and the acceptable “year” is the Sunday law. The one hundred and fifty years of the prophecy of the first woe concludes at the Sunday law, where the three hundred and ninety-one years and fifteen days begins.

“月” pertama ialah undang-undang Ahad, “jam” gempa bumi besar itu ialah undang-undang Ahad, “hari” malapetaka, pembalasan dan pembalasan dendam itu ialah undang-undang Ahad, dan “tahun” yang berkenan itu ialah undang-undang Ahad. Seratus lima puluh tahun nubuat sengsara pertama berakhir pada undang-undang Ahad, di mana tiga ratus sembilan puluh satu tahun dan lima belas hari itu bermula.

> 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.

> Бүрээтэй байсан зургаа дахь тэнгэрэлчид хандан: Агуу Евфрат мөрөнд хүлэгдсэн байгаа дөрвөн тэнгэрэлчийг суллагтун гэж айлдав. Тэгээд хүмүүсийн гуравны нэгийг алахаар нэг цаг, нэг өдөр, нэг сар, нэг жилд бэлтгэгдсэн байсан тэр дөрвөн тэнгэрэлч суллагдав. Илчлэл 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.

“ခတ်ကြီး ယူဖရေးတီးမြစ်” ၌ “ချုပ်နှောင်ထားသော” “ကောင်းကင်တမန်လေးပါး” သည် တနင်္ဂနွေနေ့ဥပဒေ၏ အချိန်နာရီတွင် “လွှတ်ပေးခြင်း” ခံကြသည်။ သူတို့သည် လူသုံးပုံတစ်ပုံကို သတ်ဖြတ်ရန် ဒုတိယအမင်္ဂလာနှင့်ဆိုင်သော နာရီ၊ နေ့၊ လ၊ နှစ် အတွက် ပရောဖက်ပြုချက်အရ “ပြင်ဆင်ထားခြင်း” ခံခဲ့ကြသည်။ အမေရိကန်ပြည်ထောင်စုသည် တနင်္ဂနွေနေ့ဥပဒေ၌ သမ္မာကျမ်းစာပရောဖက်ပြုချက်၏ ဆဋ္ဌမမြောက် နိုင်ငံအဖြစ် သတ်ဖြတ်ခံရပြီး၊ အမေရိကန်ပြည်ထောင်စုသည် တနင်္ဂနွေနေ့ဥပဒေ၌ တည်ထောင်ထားသော သုံးဖက်ပေါင်းစည်းမှု၏ သုံးပုံတစ်ပုံလည်း ဖြစ်သည်။ ဒုတိယအမင်္ဂလာသည် တတိယအမင်္ဂလာ၌ ထပ်မံပေါ်ထွန်းသကဲ့သို့၊ ဒုတိယကောင်းကင်တမန်သည်လည်း တတိယကောင်းကင်တမန်၌ ထပ်မံပေါ်ထွန်းသည်။

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.

Mimpat emna wind yupela i lus long 9/11, makim stat bilong silim wan handret na foti-fo tausen, na wantu bihain long dispela ol i holim bek gen. Taim ol manmeri em Aisaia siksti-wan i tok long ol olsem ol i krai sori i kisim bel isi, ol i kisim bel isi wantaim ful autporing bilong Comforter long Sunday law, em tu “aua” bilong bikpela graun guria. Ol husat i krai sori long acceptable year, em yet ol wankain husat i krai sori long Esekiel nain na kisim sil bilong God. Jisas i statim wok minisitiri bilong Em long kolim Aisaia siksti-wan, na Sister White i wokim lain bilong tok bilong Em wantaim wok bilong yumi.

> “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.

> Kristus mengumumkan misi-Nya kepada dunia ketika, di sinagoga di Nazaret, Ia membacakan dari nubuat Yesaya: “Roh Tuhan ada pada-Ku, oleh sebab Ia telah mengurapi Aku untuk memberitakan Injil kepada orang miskin; Ia telah mengutus Aku untuk menyembuhkan orang yang patah hati, untuk memberitakan pembebasan kepada orang tawanan, dan pemulihan penglihatan kepada orang buta, untuk membebaskan orang yang tertindas, untuk memberitakan tahun rahmat Tuhan.” Betapa besar pekerjaan yang terbentang di hadapan-Nya!—Untuk memberitakan tahun rahmat Tuhan. Masa ini mencakup zaman demi zaman, membentang dari abad ke abad, selama masa percobaan masih berlangsung. Allah menantikan untuk mendengar permohonan dan ketukan; mengamati apakah umat manusia akan datang mendekat kepada-Nya, yang seorang diri sanggup menolong kita. Ia rindu mengampuni dosa-dosa mereka, menerima mereka sebagai milik-Nya sendiri. Ia akan menerima setiap jiwa yang remuk hati yang datang kepada-Nya; sebab untuk melakukan pekerjaan inilah Allah telah mengurapi Anak-Nya yang tunggal.

> “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.

> “Taꞌma, aháw ŋwac Kristo okǝ me biŋ lɔnö këdö Isaiah? Aháw kɔm me piny nyieth, ‘ku piny cäŋë de Kɔc wa’? Cɛm gät de cäŋ kënë ën adhil arëët kɛ rɔt cäm de tɛ̈n; ku Kristo acï ke rɛ̈t arëët ku kënë lëu piny ë bï kɔm acïŋŋa, ku bï ke cïëth cäm de jamkuny kedɛ̈n ë tɔ̈u ë prophet kedɛ̈n acï lueel. Acän, cɛm de kuɔt kënë ën tɔ̈u ë biŋ cïëth kɔc ye cï deŋ kuɔɔny piny ë kënë, ku ye cï gɔ̈r bï cïëth raan kɔk keŋ acie tɔ̈u ë luk de yic kedhieeth kedɛ̈n. Kɛ bï lueel ë kɔc jam de arëët ku dhëëth ku päl piööu, keŋ acï keek piɛth baai nyieth ke Nhialic acï gam kɔc heathen bɛ̈i pinynhom. Kɛ yic de Nhialic ee Wëi cï bɛ̈ny, ku cï kum piny bɛ̈k e piny tradition de kɔc. Signs of the Times, January 14, 1897.”

> “The mission of the people of God in this age is outlined in the words of inspiration that describe the work of the Messiah: ‘The spirit of the Lord God is upon me, because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to heal the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; to proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all that mourn, to appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the Lord, that he might be glorified.’

> “Tugas umat Tuhan pada zaman ini digariskan dalam firman ilham yang menggambarkan pekerjaan Mesias: ‘Roh Tuhan ALLAH ada padaku, oleh sebab TUHAN telah mengurapi aku untuk menyampaikan kabar baik kepada orang-orang yang lemah lembut; Ia telah mengutus aku untuk membalut orang-orang yang patah hati, untuk memberitakan pembebasan kepada para tawanan, dan pembukaan penjara kepada mereka yang terbelenggu; untuk memaklumkan tahun rahmat TUHAN, dan hari pembalasan Allah kita; untuk menghibur semua orang yang berkabung, untuk menetapkan bagi mereka yang berkabung di Sion, untuk mengaruniakan kepada mereka perhiasan ganti abu, minyak sukacita ganti perkabungan, pakaian puji-pujian ganti semangat yang lesu; supaya mereka disebut pohon-pohon kebenaran, tanaman TUHAN, supaya Ia dimuliakan.’”

> “‘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.

> “‘මොව්හු පැරණි නාශස්ථාන නැවත ගොඩනඟන්නෝය; පෙර පැවති විනාශයන් නැවත නැගෙන්නෝය; ඔව්හු නාස්තිවූ නගර ප්‍රතිසංස්කරණය කරන්නෝය, බොහෝ පරම්පරා ගණනක විනාශයන්ය.’” Lake Union Herald, November 11, 1908.

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

Sebelum kita melangkah lebih jauh ke dalam pengulangan celaka yang kedua di dalam celaka yang ketiga, kita patut mengingatkan diri kita bahwa pekabaran itu harus dipahami dengan menerapkan “baris demi baris.” Hal ini menunjukkan bahwa setiap “jam,” “hari,” “bulan,” dan “tahun” dalam Firman yang diilhamkan yang sesuai dengan konteks undang-undang hari Minggu juga harus diterapkan pada persiapan Islam untuk menghantam undang-undang hari Minggu itu.

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.

Mohlala: lentšu “iri” le hwetšagala fela ka pukung e tee ya Testamente ya Kgale, gomme puku yeo ke puku ya Daniele. Ka go Daniele, “iri” le bolelwa ga hlano.

> 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.

> Dan siapa pun yang tidak sujud menyembah, pada saat itu juga ia akan dicampakkan ke tengah-tengah perapian yang menyala-nyala. … Maka sekarang, jika kamu siap, bahwa pada waktu kamu mendengar bunyi sangkakala, suling, kecapi, sambuk, gambus, dan serdam, serta segala jenis bunyi-bunyian, kamu sujud menyembah patung yang telah kubuat itu, baiklah; tetapi jika kamu tidak menyembah, pada saat itu juga kamu akan dicampakkan ke tengah-tengah perapian yang menyala-nyala; dan siapakah allah itu yang akan melepaskan kamu dari tanganku? 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.

Mpho White o diragatša Daniel 3 gantši, gomme ka gona le “iri yona yeo” go molao wa Lamorena. Ka go Daniel kgaolo 4, Daniel o tshwenyegile “iri e tee” ge a katana go hlaloša kahlolo ye e tlago godimo ga Nebukadinetsara.

> 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.

> Kemudian Daniel, yang namanya ialah Belteshazzar, tercengang selama satu jam, dan fikirannya mengganggunya. Raja bertitah, katanya, Belteshazzar, janganlah mimpi itu, atau tafsirannya, mengganggu engkau. Belteshazzar menjawab dan berkata, Tuanku, biarlah mimpi itu tertimpa atas mereka yang membenci tuanku, dan tafsirannya atas musuh-musuh tuanku. 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 cǔn hmawlh loh se lai ah “suimilam pakhat” sung a ngaihtuah a, Nebuchadnezzar hnenah a lo thleng tur rorêlna thu engtin nge a hrilh ang tih a hriat tum a ni. Daniel hi a rorêlna “hun” a lo thleng ta tih puangtu vantirhkoh pakhatna thuchahpuak aiawhtu a ni. A hrilhlâwkna chu Nebuchadnezzar hnenah pek a ni a, kum khat hnuaiah Babylon chungchang rorêlna chu Nebuchadnezzar chunga thlen tir a ni.

> 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.

> Ka nako yone eo, selo seo sa diragala mo go Nebukatenesare; mme a lelekwa mo bathong, a ja bojang jaaka dikgomo, mme mmele wa gagwe wa kolobediwa ke monyo wa legodimo, go fitlha moriri wa gagwe o gola jaaka diphuka tsa dintsu, le dinala tsa gagwe jaaka dinala tsa dinonyane. Daniele 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 o bolela esale pele molao wa Sontaha o tlang haufinyane, mme ha o fihla, ke “hora” ya kahlolo hodima Babilona. “Dihora” tseo ka bobedi di supa molao wa Sontaha, oo e leng hora ya tshisinyeho e kgolo ya lefatshe. Nebukadnesare ke alpha mme Belshatsare ke omega ya pale ya Babilona, mme Belshatsare o a bolawa bosiung boo letsoho le ngotseng le hlahang leboteng.

> 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.

> Pada saat itu juga tampaklah jari-jari tangan manusia, lalu menulis pada kapur dinding istana raja, berhadapan dengan kaki pelita; dan raja melihat bagian tangan yang menulis itu. 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.

“Sa mokgwa o swanago” ge mongwalo o tšwelela lebotong go hlaola nako yeo molao wa Lamorena wo o ngwadilwego o senyago “leboto” la karogano magareng ga kereke le mmušo ka molao wa Lamorena, gomme ka morago Babilona ya fela bjalo ka ge le United States e fela bjalo ka mmušo wa botshelela wa boporofeta bja Beibele. Bjalo ka mmušo wa botshelela, United States ke maatla ao a bušago ka nywaga ye masome a šupago ya seswantšhetšo go Jesaya masomepedi-tharo ge seotswa sa Tiro se lebetšwe. Mmušo goba kgoši yeo Jesaya a bolelago ka yona ke matšatši a nywaga ye masome a šupago, gomme mmušo wo o bušitšego ka nywaga ye masome a šupago boporofeteng bja Beibele e be e le Babilona. Go wa ga Babilona ya Belesatsara go swantšhetša go wa ga United States, ka molao wa Lamorena, moo mongwalo wa seatla lebotong o nyalelanago le go bolela bjalo ka drakone ga Kutollo lesome-tharo.

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.

Dalam Wahyu lapan belas, penghakiman ke atas Babilon bermula pada undang-undang hari Ahad dalam ayat empat apabila suara yang kedua menyatakan bahawa penghakimannya datang dalam satu jam dan juga dalam satu hari.

> 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.

> Ndzi twa rito rin’wana ri huma etilweni, ri ku: Humesani eka yena, n’wina vanhu va mina, leswaku mi nga vi na xiave eswidyohweni swa yena, ni leswaku mi nga amukeli swin’wana swa makhombo ya yena. Hikuva swidyoho swa yena swi fikile ku ya fika etilweni, kutani Xikwembu xi tsundzuke ku homboloka ka yena. N’wi hakelani hilaha na yena a mi hakeleke hakona, mi n’wi andzelerisa kambirhi hi ku ya hi mintirho ya yena; endzeni ka xinwelo lexi a xi teleke, mi n’wi chelela kambirhi. Hilaha a titwariseke ku vangama ha kona, ni hilaha a hanyeke hi vuhlonga bya ku tiphina hakona, n’wi nyikeni ku xaniseka ni gome hi mpimo wolowo; hikuva u vula embilwini ya yena, a ku: Ndzi tshama tanihi hosi ya xisati, naswona a ndzi noni, naswona a ndzi nge pfuki ndzi vona gome. Hikwalaho makhombo ya yena ma ta ta hi siku rin’we, rifu, ni ku rila, ni ndlala; kutani u ta hisiwa hi ndzilo a herisiwa hinkwawo; hikuva u ni matimba Yehovha Xikwembu lexi n’wi endlaka vuavanyisi. Kutani tihosi ta misava, leti endleke vugangu na yena ni ku tiphina ngopfu na yena, ti ta n’wi rilela, ti n’wi rila hi ku twa ku vaviseka hikwalaho ka yena, loko ti vona musi wa ku hisiwa ka yena, ti yimile ekule hi ku chava ku xaniseka ka yena, ti ku: Yoo, yoo, muti lowukulu wa Babilona, muti lowu wa matimba! hikuva ku avanyisiwa ka wena ku tile hi nkarhi wa awara yin’we. Nhlavutelo 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.

Naljîn a pêngsɛnêm bê cênhryet lŭ drơh Cô Babel kơ mơt băt dơm pi chrăp knai thngai Ătit knong khă 4, pêl del hênh rêng psêng tiet robăh Preah trov ban haw aoy chenh pi Babel. Yohan kămnôt pêl vînêchhăy robăh neang tha chea teang “thngai” nưng “mông”, del băncheak tha nimit sâññea nei pêl-vêlea trov yul chea nimit-rup.

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

Paska harus dipelihara pada bulan pertama, dan Paska selaras dengan salib, yang pada gilirannya selaras dengan undang-undang hari Ahad.

> 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.

> Maka TUHAN telah berfirman kepada Musa dan Harun di tanah Mesir, demikian: Bulan ini akan menjadi bagimu permulaan segala bulan; inilah bulan yang pertama dalam setahun bagimu. Katakanlah kepada segenap jemaah Israel, demikian: Pada hari yang kesepuluh bulan ini hendaklah setiap orang mengambil seekor anak domba bagi dirinya, menurut kaum keluarganya, seekor anak domba untuk satu rumah. Tetapi jikalau seisi rumah itu terlalu kecil untuk seekor anak domba, maka biarlah ia bersama jiran yang terdekat dengan rumahnya mengambilnya menurut bilangan jiwa; setiap orang menurut kadar makannya hendaklah kamu membuat perhitungan bagi anak domba itu. Anak dombamu itu haruslah tidak bercela, jantan, berumur setahun; hendaklah kamu mengambilnya daripada domba atau daripada kambing. Dan hendaklah kamu menyimpannya sampai hari yang keempat belas bulan yang sama; lalu seluruh perhimpunan jemaah Israel harus menyembelihnya pada waktu petang. Keluaran 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.

Paska ilikuwa mwanzo wa kipindi cha Pentekoste, na kwa hiyo ni mfano wa Pentekoste, ambayo nayo huafikiana na sheria ya Jumapili. Hema ya kukutania ilisimamishwa siku ya kwanza ya mwezi wa kwanza, hivyo ikiwakilisha kwa mfano kuinuliwa kwa kanisa lililo mshindi kama bendera wakati wa sheria ya Jumapili. “Saa,” “siku,” “mwezi” na “mwaka” wa ole wa pili vinaitambulisha sheria ya Jumapili, na mstari juu ya mstari, kila moja ya maelezo hayo ya wakati huafikiana na sheria ya Jumapili pale muktadha unapokubaliana. Katika sheria ya Jumapili, kipindi cha pili cha mateso ya kipapa huanza, cha kwanza kikiwa ni ile miaka 1,260 iliyoleta mashahidi wa kipindi hicho wakimlilia Bwana katika muhuri wa tano kwa swali la “hata lini,” mpaka mamlaka ya kipapa ihukumiwe. Katika umwagaji huu wa pili wa damu wa kipapa, Yesu amewaarifu watu Wake kwamba hawapaswi kuwa na wasiwasi kuhusu watakachosema watakapoteswa.

> 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.

> Akan tetapi, apabila mereka membawa kamu dan menyerahkan kamu, janganlah kamu memikirkan terlebih dahulu apa yang akan kamu katakan, dan jangan pula kamu merencanakannya lebih dahulu; melainkan apa pun yang dikaruniakan kepadamu pada saat itu, itulah yang harus kamu katakan; karena bukan kamu yang berkata-kata, melainkan Roh Kudus. Markus 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.

Dalam celaka yang pertama, manusia disiksa selama seratus lima puluh tahun. Tahun-tahun itu dimulai pada 27 Juli 1299 dan berakhir pada 27 Juli 1449, ketika keempat malaikat melepaskan keempat angin yang telah dipersiapkan untuk jam, hari, bulan, dan tahun itu, untuk membunuh sepertiga bagian manusia. Masa penyiksaan itu melambangkan masa pendirian patung binatang itu di Amerika Serikat. Masa itu ialah lima belas hari yang dilambangkan dalam Imamat dua puluh tiga, dari hari raya trompet sampai Pentakosta. Masa pembentukan patung binatang itu adalah dari 9/11 sampai kepada undang-undang hari Minggu, tetapi masa pemberitaan pekabaran seruan tengah malam adalah suatu fraktal dari pembentukan patung binatang itu, dari 9/11 sampai kepada undang-undang hari Minggu.

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.

Isiqalo nesiphelo sokutywina zikwayialfa ne-omega yokusekwa komfanekiso werhamncwa. Elinye iqela lenza isimilo ukuze lifumane itywina likaThixo; elinye lenza umfanekiso werhamncwa. Elo xesha eUnited States lihambelana nelo xesha linye ehlabathini eliqala ngomthetho weCawe. “Inyanga” ingumfuziselo wentuthumbo enyanzelisa ukumiswa komfanekiso, ngoko ke inyanga ekumthetho weCawe njengoko imelwe yivesi yeshumi elinesihlanu kuSityhilelo isahluko sesithoba ikwamele intuthumbo yamaSilamsi ngexesha lokumiselwa komfanekiso werhamncwa ehlabathini.

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.

Kuna matumizi mengine ya kiunabii kuhusu jinsi unabii wa ole wa pili, na saa yake, siku, mwezi na mwaka wake, vinavyowakilisha sheria ya Jumapili na kuachiwa kwa Uislamu kuipiga Marekani, lakini imetupasa kuendelea mbele hadi kwenye hoja nyingine.

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.

Nako e ntse e le nakong ya moraorao, dikgweding tse tsheletseng tse fetileng kapa ho feta, ke ntse ke totobatsa hore Boislamo ba madimabe a mararo bo hokahane ka boporofeta le mangeloi a mararo. Ho tloha polelong ya Jakobo ya matsatsi a bofelo e bolelang hore Juda ke “sefate sa morara” se tlamelletsweng ho “esele,” ho isa ho Kreste ha A lokolla esele pele ho ho kena ha Hae ka tlholo, le mekgwa e meng, Boislamo ba tlokotsi ya pele le ya bobedi bo emela molaetsa wa boporofeta o fileng matla melaetsa ya lengeloi la pele le la bobedi, mme Boislamo ba tlokotsi ya boraro bo emela molaetsa wa boporofeta wa lengeloi la boraro.

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.

မကြာသေးမီက A. T. Jones ရေးသားသော စာအုပ်တစ်အုပ်မှ အခန်းတစ်ခန်းကို ကိုးကားဖော်ပြခဲ့ပြီး၊ ၎င်းသည် တူညီသော အချက်အလက်ကို ဖော်ထုတ်သော်လည်း ချဉ်းကပ်ပုံမတူသော နည်းလမ်းမှ ပြုလုပ်ထားခြင်းဖြစ်သည်။ Jones သည် ဗျာဒိတ်ကျမ်း၏ သဒ္ဒါနှင့် ဖွဲ့စည်းတည်ဆောက်ပုံကို အသုံးပြု၍ နောက်ဆုံး “အမင်္ဂလာ” တံပိုးသုံးလုံးကို ကောင်းကင်တမန်သုံးပါး၏ သတင်းစကားများမှ ခွဲထုတ်၍ မရနိုင်ကြောင်း ပြသသည်။ သူအလေးပေးထားသည်မှာ ပထမကောင်းကင်တမန်ကို ဒုတိယကောင်းကင်တမန်မှ ခွဲ၍မရနိုင်သကဲ့သို့၊ တတိယကောင်းကင်တမန်ကိုလည်း ယခင်နှစ်ပါးမှ ခွဲ၍ မရနိုင်ကြောင်းဖြစ်သည်။ Jones ၏ အာရုံစိုက်မှုမှာ ကောင်းကင်တမန်သုံးပါးအပေါ်တွင် ရှိပြီး၊ ကောင်းကင်တမန်သုံးပါး၏ ခွဲခြား၍မရသော ဆက်နွယ်မှုကို မိမိ၏ အထောက်အထားဖြင့် တင်ပြနေစဉ်မှာပင်၊ ဗျာဒိတ်ကျမ်း အခန်း ၉ ၏ တံပိုးများကိုလည်း ဗျာဒိတ်ကျမ်း အခန်း ၁၄ ၏ ကောင်းကင်တမန်သုံးပါးမှ ခွဲ၍ မရနိုင်ကြောင်းကို ထိုတူညီသော ယုတ္တိအားဖြင့်ပင် သူသက်သေပြနေသည်။ ဤဆောင်းပါးကို Jones ၏ အခန်းဖြင့် ကျွန်ုပ်တို့ အဆုံးသတ်မည်။

## CHAPTER XI. THE THIRD ANGEL'S MESSAGE

KHAUTA XI. SANDESMALAIKAT PASADKATOUNA}

> “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.

> “Jawaban kepada pertanyaan penting bagi hari ini, ‘Apakah yang harus kita lakukan?’ dapat diberikan dengan pasti berdasarkan Ketujuh Sangkakala dan kedudukan bangsa-bangsa besar pada masa kini; karena jawaban itu diberikan oleh firman Allah, tepat atas dasar ini.

> “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.

> “Kita telah melihat bahawa Tiga Celaka itu terikat secara tidak terpisahkan dengan tiga yang terakhir daripada Tujuh Sangkakala. Di tengah-tengah Tujuh Sangkakala itu sendiri—sesudah berakhirnya Sangkakala Keempat, dan sebelum bermulanya Sangkakala Kelima—tertulis: ‘Lalu aku melihat, dan mendengar seorang malaikat terbang di tengah langit, sambil berseru dengan suara yang nyaring, Celaka, celaka, celaka bagi mereka yang diam di atas bumi, oleh sebab bunyi-bunyi sangkakala yang selebihnya daripada ketiga-tiga malaikat yang masih akan meniup sangkakala mereka.’ Wahyu 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.

> “Baha kwamba Ole zile Tatu zimeunganishwa bila kutenganishwa na tarumbeta tatu za mwisho kati ya zile Tarumbeta Saba, moja kwa moja na kila moja, kumewekwa pasipo shaka yo yote kwa ukweli kwamba, mlio wa Malaika wa Tano ukishakoma, imeandikwa: ‘Ole moja limekwisha kupita; na tazama, bado yanakuja ole mawili baadaye.’ Ufunuo 9:12. Na tarumbeta ya Sita ikiisha, imeandikwa: ‘Ole ya pili imekwisha kupita; na tazama, ole ya tatu yaja upesi. Kisha malaika wa saba akapiga tarumbeta.’ Ufunuo 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.

> “Kitai, nang marisan a naisilpo iti daytoy nga anghel a mangipakdaar iti yaay dagiti Tallo a Ay-ay, a naisilpo a di maikkat kadagiti maudi a tallo kadagiti Pito a Trompeta, ket ti ‘Maikatlo nga Anghel’ iti Apocalipsis 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.

> “Bɔ eyi bɛtumi ada adi sɛ ɛyɛ nokware a akyinnye biara nni ho, momma yenfi Adiyisɛm 14 mu Bɔfoɔ a ɔtɔ so Mmiɛnsa no Nkrasɛm no ase, na yensua n’ankasa nkitahodi a ɛkɔ tẽẽ no akyi nkɔ wɔn mfiase.”

> “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.’

> “Lungiselelo lwa mazwi ekucala erekhodini mayelana ‘leNgelosi Yesitsatfu’ ngulawa: ‘Yase ilandzela bona ingelosi yesitsatfu.’ Sembulo 14:9. Loko kukhombisa kutsi kukhona labanye labahambe embili, iNgelosi Yesitsatfu ‘leyabalandzela.’”

> “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.’

> “Ka, he, temana e etellang pele: ‘Mme ha latela lengeloi le leng.’ Sena se bontša hore lengeloi le leng le bile le etelletse lena pele, hoo, ha lena le latela, ho etsang hore e be ‘le leng.’”

> “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.’

> “Улсынгаа одоо зургаа дахь эшлэл рүү буцъя: ‘Тэгээд би өөр нэг тэнгэрэлчийг харлаа.’ Энэ нь мөн өмнө нь нэгэн тэнгэрэлч явсныг батлан гэрчилж байна; тиймээс энэ тэнгэрийн мандлын дунд нисэж яваа тэнгэрэлчийг ‘өөр нэг’ хэмээсэн юм.”

> “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.’

> “Henamang haobamdagi marikta punsillabagi, mi leiriba sari-sarigi angangba thajadabasing adu chatli, Tareng Marini Trumpet-ki angangba adum oirabadi, chapter 10-gi ahanba verse-da pumnamak pakhang-i; amasung madu-dagi eigi piba eina pakhang-i: ‘Adudagi eigi eina amuk achouba angangba ama ugani.’ Masi hairiba wahei asi, makhoigi mamangda amatta angangba ama leire haina maru oiba khudongchaba piba-ni; aduna masi phangba matamda, mahakpu ‘amuk’ haina haibagi matik chabani.”

> “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.’

> “Melanjutkan penelusuran lebih jauh ke belakang, kita tidak mendapati malaikat-malaikat selain malaikat sangkakala Keenam dan Kelima, sampai kita tiba pada ayat terakhir pasal delapan; dan di sana kita sampai kepada yang mula-mula, sebab kita membaca: ‘Dan aku melihat, dan mendengar seorang malaikat’—bukan ‘malaikat yang lain,’ melainkan, secara utama, ‘seorang malaikat.’”

> “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:

> “Ka, ber ka Jingpynpaw 8:13, don ka jingïaid lympat jong ki angel ba khlem jingdkhot ba la pynïasoh da ka kyntien ‘uwei pat,’ haduh beit sha u Angel Balai jong ka Jingpynpaw 14, bad ka khubor jong u. Kumne:”

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

> “‘Ndzi langutile, ndzi twa ntsumi.’ Nhlavutelo 8:13.

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

> “‘Wa ka bona morongwa yo mongwe yo o maatla.’ Tshenolo 10:1.

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

> “‘Ndzi vona ntsumi yin’wana.’ Nhlavutelo 14:6.

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

> “‘Malaika mongwe yo mongwe a latela.’ Temana 8.

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

> “‘Melek ketiga itu menyusul mereka.’ Ayat 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:

> “Labda mchoro rahisi ufuatao utasaidia kufafanua uhusiano uliopo kati ya malaika anayetangaza Ole tatu za tarumbeta tatu za mwisho kati ya zile Tarumbeta Saba, na Ujumbe wa Malaika wa Tatu wa Ufunuo 14:

> “1st Trumpet Revelation 8:7

> “Sangkakala I Wahyu 8:7”

> “2nd Trumpet Revelation 8:8

> “Trumpet ke-2 Wahyu 8:8”

> “3rd Trumpet Revelation 8:10

> “Lajmeteng la 3, Tshenolo 8:10”

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

> “Xirh 4-na: Mɔkɔ 8:12. ‘Malaika mɔ́kɔ’—Mawa, mawa, mawa. Mɔkɔ 8:13.

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

> “Sangkakala yang ke-5 Wahyu 9:1–11/ Celaka Pertama”

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

> “Trompet ke-6 Wahyu 9:13 hingga 11:13 Celaka Kedua ‘Seorang malaikat kuat yang lain.’ Wahyu 10:1”

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

> “Pu Mriatna 7-na Thupuan 11:13–19 Hrehawmna Pathumna ‘Vantirhkoh dang. Thupuan 14:6’”

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

> “‘Go hlahlamana yo mongwe.’ Tshenolo 14:6”

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

> “‘Malaikat yang ketiga mengikut mereka.’ Wahyu 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.

> “Ka hriat thei zawk a ni ta a, heng zawng zawngte hi a puan chhuahna a hriachham zawk theih ang a ni, Vântirhkoh Pathumna Thuchah chu amahmah ah eng nge a nih tak tih ngaihtuahna hmanga: A hma lam enin, ‘Vântirhkoh Pathumna’ tih tawngkam hian, vântirhkoh pathum zinga pathumna chu a sawi chiang hle. Hmâ lama sawi tawh ang khân, he vântirhkoh pathum, pakhat tinin thuchah an keng a, chu chu Thupuan bung 14-na, châng 6–12-ah hmuh a ni. Hêng vântirhkoh pathumte thuchahte hi an inkhawm a, an lo tâwp ber chu pathumnaah a ni; chu chu lei rah a hmin chuan, Lalpa lo kal a, a at tûra a lo inbuatsaih hma loh zawngin a ri ve reng a ni.”

> “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.’

> “Mesej Malaikat Ketiga itu sendiri, sebagaimana diumumkan dalam kata-kata Malaikat Ketiga, adalah seperti berikut: ‘Dan malaikat yang ketiga mengikut mereka, sambil berkata dengan suara nyaring, Jikalau sesiapa menyembah binatang itu dan patungnya, serta menerima tandanya pada dahinya atau pada tangannya, orang itu juga akan minum daripada anggur murka Tuhan, yang dicurahkan tanpa campuran ke dalam cawan kemurkaan-Nya; dan dia akan diseksa dengan api dan belerang di hadapan malaikat-malaikat yang kudus dan di hadapan Anak Domba itu: dan asap seksaan mereka naik selama-lamanya: dan mereka tidak mendapat rehat siang mahupun malam, iaitu mereka yang menyembah binatang itu dan patungnya, dan sesiapa yang menerima tanda namanya. Di sinilah kesabaran orang-orang kudus: di sinilah mereka yang menuruti perintah-perintah Tuhan dan iman kepada Yesus.’”

> “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.

> “Ino ni Nongwaubakgipa Katgipa Salsakni A∙songmang ba Message ong∙a jedake ua an∙chingni mikkangchi donga, gipingni gni baksa dingtangataha. Indiba, bebeko agangenchimode, uko dingtang ong∙a ine nikna man∙ja; aro ua an∙tangan mangmang a∙gilsakna saksa dingtang Message ine dingtangatae chadengatna man∙ja; maina uniko bidingo skanggipa katta rangba indine ong∙a: ‘Nonggipa Katgipa sa∙grerang UNGRI JA∙MANO re∙baaha.’ Uni gimin, message an∙tangni skanggipa katta rangchi an∙ching saksa mangmangonaba ong∙ja, indiba una skang re∙baahgipa gni salsakoaba gital dake dilaniko man∙a. Aro Greek katta jekon ‘ja∙mano re∙baaha’ ine pe∙aha, ua dingtang dake ja∙mano ja∙rikgipa ba ja∙mano mangmang ong∙gipa ong∙ja, indiba ‘baksa ja∙mano re∙rikgipa’ ine miksonga, jedake sipairang an∙chongmotgipa captain-ko ja∙rikgipa ong∙a ba nokkolrang an∙chongmotgipa nokma-ko; uni gimin, ‘saksa baksa mingsinggipa obostao uko ja∙rikna; an∙tangko saksa-ni dilgimin ong∙china on∙na.’ Jekon bosturangni gimin aganode, ua pal gita ja∙mano ong∙aniko miksonga; chong∙motan, ‘skang ong∙gimin mingsa obostarangkoni pal gita re∙baaha’ ine. Uni gimin, manderangni bidingo, Nonggipa Katgipa una skang ong∙baahgipa gni baksa ja∙mano re∙baaha; aro uni message, mingsa bostu gita, skang re∙baahgiminrangni pal ba ja∙manchagipa ong∙e re∙baaha.”

> “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.

> “Na geling leu aninggipakgipa giminba indine seaha: ‘Unikode gipin sa∙greko ja∙man re∙angaha.’ Gittamgipa Sa∙gre gnigipani ja∙man re∙anga gita, gnigipaba skanggipani ja∙man re∙angani ong∙a. Aro skanggipani gimin indine seaha: ‘Aro anga gipin sa∙greko bilsirang re∙angengachim nikaha,’ ityadi. Ia gittamni dingtangdingtang dangdike on∙giminni dal∙begipa kramo ian skanggipa ong∙a. Uni ja∙mano gipin sa ja∙man re∙baa; aro Gittamgipa Sa∙gre uamang baksa ja∙man re∙baa. Uamangni chakatani bewalo succession donga; indiba, ia gittam successionchi chakatangahaon, unikode uamang apsan gita apsandake re∙angna a∙bachenga. Skanggipani an∙tangni kattako rang∙sua; gnigipani ja∙man re∙bae skanggipabaksa bak rim∙a; gittamgipani uamangni ja∙man re∙bae uamang baksa bak rim∙a; indake, uamang gittam gnang baksa bak rim∙e, an∙tangtangni nangriman bilchi apsandake re∙angon, uamang bilakbee, gittamchongmot, roro dakgipa ku∙rang gnang katta ong∙a. Gittamgipa Sa∙greni Kattako chu∙sokatanina pilakkon nanggen; aro pilakkon on∙ani grikgija Gittamgipa Sa∙greni Kattako bebe gita on∙na man∙ja.”

> “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.’

> “तो, तिगुना सन्देश आफ्नो-आफ्नो भागहरूमा के हो?—यहाँ पहिलो छ: ‘अनि मैले अर्को स्वर्गदूतलाई आकाशको बीचमा उडिरहेको देखें, जससँग पृथ्वीमा बस्नेहरूलाई, र प्रत्येक जाति, कुल, भाषा, र मानिसलाई प्रचार गर्नका लागि अनन्त सुसमाचार थियो, जसले ठूलो स्वरमा भन्यो, परमेश्वरसित डराओ, र उहाँलाई महिमा देओ; किनकि उहाँको न्यायको घड़ी आएको छ: अनि उहाँकै आराधना गर, जसले स्वर्ग, र पृथ्वी, र समुद्र, र पानीका मूलहरू बनाउनुभयो।’”

> “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.’

> “Ato nyɛ nke Abụọ: ‘Ma mmụọ-ozi ọzọ soro, na-asị, Babilọn adawo, adawo, obodo ukwu ahụ, n’ihi na o mere ka mba niile ṅụọ mmanya nke ọnụma nke ịkwa iko ya.’”

> “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.’

> “Og hér er hinn Þriðji: ‘Og hinn þriðji engill fylgdi þeim og sagði hárri röddu: Ef einhver tilbiður dýrið og líkneski þess og tekur mark þess á enni sitt eða á hönd sína, þá mun sá hinn sami drekka af víni reiði Guðs, sem úthellt er óblönduðu í bikar heiftar hans; og hann mun kvalinn verða með eldi og brennisteini í augsýn heilagra engla og í augsýn lambsins. Og reykur kvala þeirra stígur upp um aldir alda, og þeir hafa enga hvíld dag né nótt, þeir sem tilbiðja dýrið og líkneski þess, og hver sem tekur mark nafns þess. Hér er þolgæði hinna heilögu; hér eru þeir sem varðveita boðorð Guðs og trú Jesú.’”

> “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.

> “Sepintas pandang pada frasa tiap-tiap berita ini akan menyingkapkan gagasan dalam kata Yunani ‘mengikuti,’ yang berarti ‘mengikuti sebagai suatu akibat.’ Yang Pertama membawa Injil yang kekal, untuk diberitakan kepada setiap makhluk, memanggil semua orang supaya takut akan Allah dan memuliakan Dia, serta menyembah Dia; karena saat penghakiman-Nya telah tiba. Penolakan terhadap berita ini menimbulkan suatu keadaan, yang, sebagai akibat dari penolakan itu, dilukiskan dalam perkataan Malaikat Kedua, yang menyusul. Dan karena penolakan terhadap Berita Pertama; dan karena akibat-akibat dari penolakan itu, sebagaimana diumumkan dalam yang Kedua; maka timbullah suatu keadaan, sebagai akibat lebih lanjut, yang menuntut agar Malaikat Ketiga mengikuti mereka, sambil memberitakan dengan suara nyaring amaran yang dahsyat terhadap kejahatan-kejahatan mengerikan yang telah ditimbulkan sebagai akibat ganda dari penolakan terhadap Berita Pertama.”

> “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.’

> "වන අතර තුන්වන දේවදූතයාගේ හඬද කාර්යයද පළමුවන දේවදූතයාගේ හඬ හා කාර්යය සමඟ එකීභවනය වන බව ඔහුගේ අවසාන වචනවලින් පැහැදිලිය: ‘මෙහි දෙවියන්වහන්සේගේ ආඥාවන් රක්ෂා කරනද, යේසුස්වහන්සේගේ විශ්වාසය දරනද අය සිටිති;’ මක්නිසාද සදාකාල ශුභාරංචිය ප්‍රකාශ කිරීමේ අරමුණ නිතරම මෙයම වේ. දෙවියන්වහන්සේට භයවීමද ඔහුට මහිමය දීමද, ‘අහසද, පොළොවද, මුහුදද, ජල උල්පත්ද මැවූ ඔහුට’ නමස්කාර කිරීමද යන කරුණු වල සාරය මෙයයි. දෙවියන්වහන්සේගේ ආඥාවන් රක්ෂා කිරීමත් යේසුස්වහන්සේගේ විශ්වාසයත් හැර වෙන කිසිවක්ද ඔහුගේ විනිශ්චයේ පැයේදී, පළමුවන දේවදූතයා ‘පැමිණ ඇත’ යයි ප්‍රකාශ කරන ඒ වේලාවේ, කිසි ආත්මයකට ස්ථිරව සිටීමට සමත් නොකරනු ඇත."

> “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.

> “Sejurus selepas kata-kata penutup Malaikat Ketiga, ‘terdengarlah suatu suara dari syurga berkata kepadaku, Tuliskanlah, Berbahagialah orang mati yang mati di dalam Tuhan mulai dari sekarang’—dari waktu ini dan seterusnya. Wahyu 14:13. Dan sejurus selepas ini terdapat kata-kata, ‘Lalu aku melihat: sesungguhnya, ada awan putih, dan di atas awan itu duduk seorang serupa Anak Manusia, dengan sebuah mahkota emas di atas kepala-Nya dan sebilah sabit tajam di tangan-Nya. Dan seorang malaikat lain keluar dari Bait Suci sambil berseru dengan suara nyaring kepada Dia yang duduk di atas awan itu, Ayunkanlah sabit-Mu dan tuailah, kerana sudah tiba waktunya bagi-Mu untuk menuai; kerana tuaian di bumi sudah masak. Maka Dia yang duduk di atas awan itu mengayunkan sabit-Nya ke atas bumi; lalu bumi pun dituai.’ Wahyu 14:14–16. Dan ‘tuaian itu ialah akhir dunia.’ Matius 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.

> “Sekali lagi: Malaikat Ketiga secara khusus memberi amaran kepada semua manusia supaya jangan menyembah binatang itu dan patungnya, apa pun yang dimaksudkan dengannya; dan, daripada Wahyu 19:11–21, kita mendapati bahawa binatang itu dan patungnya masih ‘hidup’ ketika Tuhan datang di awan-awan langit, dan ‘kedua-duanya’ dibinasakan oleh cahaya kemuliaan kedatangan-Nya.

> “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.

> “Ntando zi kombisa leswaku Rungula ra Ntsumi ya Vunharhu i rungula ra matimba, ra mahlakore manharhu, leri twalaka hi rito lerikulu, leri yaka emahlweni ri ya eka matiko hinkwawo ni tinxaka ni tindzimi ni vanhu, kusuhi swinene ni ku vuya ka vumbirhi ka Hosi; naswona leri vupfisisaka ntshovelo wa misava, ri tlhela ri lunghiselela vanhu lava lulameleke Hosi, hilaha rungula ra Yohane Mubabatisi ri lunghiseleke ndlela ya ku ta ko sungula ka Hosi. Kutani hikwalaho i rona rungula ro hetelela, ro pfala, ra Xikwembu eka misava.”

> “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.

> “Ынөө, Ида Гурвдахь Тэнгэрэлигэй Эльгээмжэ өөрөө ямар удхатайб гэжэ иимэ ойлгосотой болоод, мүнөөнэй агууехэ үндэһэнүүдтэй тэрэ эльгээмжын харилсаае Гурбадугаар Тэнгэрэлигэй Эльгээмжын Саг тухай үзэжэ харахада бүри тодорхойгоор ойлгожо болохо.” A. T. Jones, The Great Nations of Today, 114.

Back to Articles