The fulfillment of the signs represented by the sun, moon, and stars have been amply addressed by the historians, the pioneers of Adventism and through the writings of Sister White. Some of the signs Jesus addressed are not as familiar as others. Few recognize that the “distress of nations” upon the “earth,” had a specific fulfillment. They are not clear about what the symbol of the shaking of the “powers of heaven,” as opposed to the shaking the powers of earth represent. And few Laodicean Adventist understand that the “coming” of “the Son of man coming in a cloud” was fulfilled in Millerite history.
Ἡ ἐκπλήρωσις τῶν σημείων ποὺ ἀπεικονίζονται διὰ τοῦ ἡλίου, τῆς σελήνης καὶ τῶν ἄστρων ἔχει ἀρκούντως πραγματευθῇ ἀπὸ τοὺς ἱστορικοὺς, τοὺς πρωτοπόρους τοῦ Ἀντβεντισμοῦ καὶ διὰ τῶν γραφῶν τῆς Ἀδελφῆς White. Μερικὰ ἀπὸ τὰ σημεῖα στὰ ὁποῖα ἀναφέρθηκε ὁ Ἰησοῦς δὲν εἶναι τόσο γνωστὰ ὅσο ἄλλα. Ὀλίγοι ἀναγνωρίζουν ὅτι ἡ «στενοχωρία τῶν ἐθνῶν» ἐπὶ τῆς «γῆς» εἶχε μία συγκεκριμένη ἐκπλήρωση. Δὲν ἔχουν σαφῆ κατανόηση τοῦ τί ἀντιπροσωπεύει τὸ σύμβολο τοῦ σαλευμοῦ τῶν «δυνάμεων τῶν οὐρανῶν», σὲ ἀντιδιαστολὴ πρὸς τὸν σαλευμὸ τῶν δυνάμεων τῆς γῆς. Καὶ ὀλίγοι Λαοδικεῖς Ἀντβεντισταὶ κατανοοῦν ὅτι ἡ «ἔλευσις» τοῦ «Υἱοῦ τοῦ ἀνθρώπου ἐρχομένου ἐν νεφέλῃ» ἐκπληρώθηκε στὴν Μιλλεριτικὴ ἱστορία.
“The exact day and hour of Christ’s coming have not been revealed. The Saviour told his disciples that he himself could not make known the hour of his second appearing. But he mentioned certain events by which they might know when his coming was near. ‘There shall be signs,’ he said, ‘in the sun, and in the moon, and in the stars.’ ‘The sun shall be darkened, and the moon shall not give her light, and the stars of heaven shall fall.’ Upon the earth, he said, there shall be ‘distress of nations, with perplexity; the sea and the waves roaring; men’s hearts failing them for fear, and for looking after those things which are coming on the earth.’
«ᎤᏍᏆᏂᎪᏛ ᎢᎦ ᎠᎴ ᎠᏯᏙᎵ ᎦᎶᏁᏛ ᎠᏂᎷᎯᏍᏗ ᎥᏝ ᎠᎾᏄᎪᏫᏎᎸᎢ ᏱᎩ። ᎠᏓᏅᏒᏍᎩ ᎤᏛᏁᎸ ᎤᎾᏓᏍᏕᎵᏍᎩ Ꮎ ᎾᏍᎩ ᎤᏩᏒ ᎾᏍᏉ ᎥᏝ ᏱᎦᏃᏣᎴᎢ ᎠᏯᏙᎵ ᎬᏗ ᎤᏔᎵᏁ ᎠᏂᎦᎵᏍᎬᎢ። ᎠᏎ ᎤᏁᏨ ᏚᏙᎴᎰᏒ ᎢᎦᏛ ᎾᏍᎩ ᎬᏗ ᎬᏩᎾᏙᎴᎰᏍᎬ ᏱᎨᏎ ᎿᎭᏉ ᎠᏂᎷᎯᏍᏗ ᎡᎳᏗ ᎡᏍᎦቢ። «ᎤᏙᏓ ᎨᏎᏍᏗ ᎤᏰᎸᏛ,» ᎤᏛᏁ, «ᏅᏙ, ᎠᎴ ᏅᎩᎢ, ᎠᎴ ᎧᎸᎬ ᏃᎴ ᎤᏰᎸᏛ ᎨᏎᏍᏗ.» «ᏅᏙ ᎤᎵᏏᎬᎢ ᎨᏎᏍᏗ, ᎠᎴ ᏅᎩ ᎥᏝ ᏱᎦᏛᏁᎵ ᎤᏩᏒ ᎢᎦᎦᏘ, ᎠᎴ ᎧᎸᎬ ᎤᏰᎸᏛ ᎤᎶᏐᏅᏓ ᎨᏎᏍᏗ.» ᎡᎶᎯ ᎤᏪᏗ ᎤᏛᏁ, ᎨᏎᏍᏗ «ᏧᎾᏕᏯᏙᏗ ᎠᏰᎵ ᎠᏂᏴᏫ ᎤᎾᏓᏅᏛᏗᏍᎬ, ᎤᏂᏒᎯᏍᏗᏱ ᎤᎾᏓᏅᏙᎢ; ᎠᎺ ᎠᎴ ᎠᎹ ᏧᎦᎾᏍᏗ ᎤᏁᎷᎩᏍᎬ; ᏴᏫ ᏧᎾᏓᏅᏙ ᎤᏂᏲᎱᏍᏗᏱ ᎠᏍᎦᎢᏍᎬ ᎤᏂᏍᎦᏅᏨ, ᎠᎴ ᎤᎬᏫᏳᎯ ᎤᎾᎦᏌᏯᏍᎬ ᎾᏍᎩ ᎡᎶᎯ ᎠᏥᎷᎩᏍᎬ.»
“‘And they shall see the Son of man coming in the clouds of heaven with power and great glory. And he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other.’
“‘Ha nayi da Ɗan Mutum yana zuwa a cikin gajimare na sama da iko da ɗaukaka mai girma. Kuma zai aiko mala’ikunsa tare da ƙarar babbar ƙaho, su kuwa za su tattara zaɓaɓɓunsa daga iskokin huɗu, daga wannan ƙarshen sama har zuwa ɗayan.’
“The signs in the sun, moon, and stars have been fulfilled. Since that time earthquakes, tempests, tidal waves, pestilence, and famine have multiplied. The most awful destructions, by fire and flood, are following one another in quick succession. The terrible disasters that are taking place from week to week speak to us in earnest tones of warning, declaring that the end is near, that something great and decisive will soon of necessity take place.
“ન્યાય, ચંદ્ર અને તારાઓમાંના ચિન્હો પૂર્ણ થયા છે. તે સમયથી ભૂકંપો, આંધીઓ, જ્વારભાટાના મહાપ્રવાહો, મહામારીઓ અને દુર્ભિક્ષ અનેકગણાં વધ્યા છે. અગ્નિ અને પૂર દ્વારા થતી અતિ ભયાનક વિનાશકારી ઘટનાઓ એક પછી એક ઝડપી અનુક્રમે આવી રહી છે. અઠવાડિયા પછી અઠવાડિયા જે ભયંકર આપત્તિઓ ઘટી રહી છે, તે અમને ગંભીર ચેતવણીના સ્વરમાં સંબોધે છે, અને જાહેર કરે છે કે અંત નજીક છે, અને ટૂંક સમયમાં અવશ્ય કંઈક મહાન અને નિર્ણાયક બનવાનું છે.”
“Probationary time will not continue much longer. Now God is withdrawing his restraining hand from the earth. Long has he been speaking to men and women through the agency of his Holy Spirit; but they have not heeded the call. Now he is speaking to his people, and to the world, by his judgments. The time of these judgments is a time of mercy for those who have not yet had opportunity to learn what is truth. Tenderly will the Lord look upon them. His heart of mercy is touched; his hand is still stretched out to save. Large numbers will be admitted to the fold of safety who in these last days will hear the truth for the first time.” Review and Herald, November 22, 1906.
“උපරික්ෂා කාලය තවත් බොහෝ කාලයක් නොපවතිනු ඇත. දැන් දෙවියන් වහන්සේ පොළොවෙන් තමන්ගේ වළක්වා තබන හස්තය ඉවත් කරමින් සිටිති. දිගු කලක් තිස්සේ උන්වහන්සේ තම ශුද්ධාත්මයාණන්ගේ ක්රියාකාරිත්වය මඟින් පුරුෂයන් හා ස්ත්රීයන් සමඟ කථා කරමින් සිටිති; එහෙත් ඔවුහු ඒ කැඳවීමට අවධානය යොමු කළේ නැත. දැන් උන්වහන්සේ තමන්ගේ ජනතාවටත්, ලෝකයටත්, තම විනිශ්චයන් මඟින් කථා කරමින් සිටිති. මේ විනිශ්චයන්ගේ කාලය, තවමත් සත්යය කුමක්දැයි දැනගැනීමට අවස්ථාව ලැබී නොමැති අය සඳහා දයාවේ කාලයකි. ස්වාමීන්වහන්සේ ඔවුන් දෙස කාරුණික ලෙස බලන සේක. උන්වහන්සේගේ දයාබර හෘදය ස්පර්ශ වී ඇත; ගළවා ගැනීම සඳහා උන්වහන්සේගේ හස්තය තවමත් දිගු කර ඇත. මේ අන්තිම දවස්වල පළමු වරට සත්යය අසන්නෝ වූ මහත් සංඛ්යාවක් ආරක්ෂාවේ ගොවිපළට ඇතුළත් කරනු ලබන්නෝය.” Review and Herald, November 22, 1906.
The Millerite history is repeated to the very letter in the last days. The “signs” that marked the arrival and history of the first angel, typify “signs” that mark the arrival and history of the third angel. All the sacred reformatory movements parallel the movement of the third angel in the last days.
壟ꦱꦺꦗꦫꦃ ꦩꦶꦭ꧀ꦭꦼꦫꦶꦠ꧀ ꦧꦱꦩ꧀ꦥꦶꦁꦠꦺꦩ꧀ꦧꦼꦤ꧀ ꦏꦺꦴꦫꦶꦥ꧀ ꦫꦺꦥꦺꦠꦶꦱꦶ ꦱꦼꦏꦭꦶ ꦥꦱ꧀ ꦥꦶꦱꦤ꧀ ꦢꦶ ꦲꦫꦶ-ꦲꦫꦶ ꦥꦸꦁꦏꦱꦤ꧀. “ꦠꦤ꧀ꦢ” ꦏꦁ ꦤꦼꦤ꧀ꦢꦃꦏꦺ ꦏꦢꦠꦼꦁꦭꦤ꧀ ꦱꦼꦗꦫꦃ ꦩꦭꦻꦏꦠ꧀ ꦏꦁ ꦥꦶꦠꦸꦏꦺꦴꦱꦤ꧀, ꦩꦼꦫꦸꦥꦏꦏꦺ ꦠꦶꦥꦺ “ꦠꦤ꧀ꦢ” ꦏꦁ ꦤꦼꦤ꧀ꦢꦃꦏꦺ ꦏꦢꦠꦼꦁꦭꦤ꧀ ꦱꦼꦗꦫꦃ ꦩꦭꦻꦏꦠ꧀ ꦏꦁ ꦏꦠꦼꦭꦸ. ꦱꦼꦒꦭ ꦒꦼꦫꦏꦤ꧀ ꦫꦺꦥꦺꦴꦫ꧀ꦩꦱꦶ ꦏꦁ ꦱꦸꦕꦶ ꦏꦥꦿꦺꦭꦺꦭ꧀ ꦏꦭꦮꦤ꧀ ꦒꦼꦫꦏꦤ꧀ ꦩꦭꦻꦏꦠ꧀ ꦏꦁ ꦏꦠꦼꦭꦸ ꦢꦶ ꦲꦫꦶ-ꦲꦫꦶ ꦥꦸꦁꦏꦱꦤ꧀.
“The work of God in the earth presents, from age to age, a striking similarity in every great reformation or religious movement. The principles of God’s dealing with men are ever the same. The important movements of the present have their parallel in those of the past, and the experience of the church in former ages has lessons of great value for our own time.” The Great Controversy, 343.
«Шоро дун тускари Ӏунахо а, заманан тӀехь тӀаьхьа, массаза а цхьанна дукха долчу шенна религиозни юкъара хийцаме я реформе тӀехь къастам болу цхьатерра йолуш хила. Адамашца Дала кхуллуш долу принципаш массаза а цхьатерра бу. ХӀинцалера мааниг йола хьалхайн юкъара гӀуллакхаш, йисте йолчу ханийн гӀуллакхашца нийсал йо, а хьалхара ханийн черканан аьттонан хьехамаш вайн хӀинцалеран хана дукха мах болчу дарсаш бу». The Great Controversy, 343.
The history represented by the mighty angel of Revelation eighteen, is the third angel, and the history represented by the third angel runs parallel to the history of the first and second angels of Millerite history.
Pachakuti qillqapi chunka pusajniyuq t’aqa iskay chunka pusaqniyuqpi atiyniyoq ángelwan rikuchisqa historiyaqa kinsa kaq ángelmantaqmi; hinaspa kinsa kaq ángelwan rikuchisqa historiyaqa Milleritakunaq historiapin ñawpaq kaq hinaspa iskay kaq ángelkunaq historiankunawan kuskan purin.
“God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 803, 804.
“Ọlọ́run ti fi àwọn ìhìn iṣẹ́ Ìfihàn 14 sí ipò wọn nínú ìlà àsọtẹ́lẹ̀, iṣẹ́ wọn kì yóò sì dáwọ́ dúró títí di ìparí ìtàn ayé yìí. Ìhìn iṣẹ́ áńgẹ́lì kìn-ín-ní àti kejì ṣì jẹ́ òtítọ́ fún àkókò yìí, wọ́n sì ní láti lọ ní ìbámu pẹ̀lú èyí tí ó tẹ̀lé. Áńgẹ́lì kẹta ń kéde ìkìlọ̀ rẹ̀ pẹ̀lú ohùn ńlá. ‘Lẹ́yìn nǹkan wọ̀nyí,’ ni Johanu sọ, ‘mo rí áńgẹ́lì mìíràn sọ̀kalẹ̀ láti ọ̀run wá, ẹni tí ó ní agbára ńlá, a sì fi ògo rẹ̀ tan ayé náà sílẹ̀.’ Nínú ìtànmólẹ̀ yìí, ìmọ́lẹ̀ gbogbo àwọn ìhìn iṣẹ́ mẹ́tẹ̀ẹ̀ta náà ni a darapọ̀.” The 1888 Materials, 803, 804.
The work of the first and second angels, which is paralleled by the work of the third angel, is also illustrated in the parable of the ten virgins.
पहिलो र दोस्रो दूतहरूको कार्य, जसको समानान्तर तेस्रो दूतको कार्य पनि छ, दस कन्याहरूको दृष्टान्तमा पनि चित्रित गरिएको छ।
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
«ឃើញថា ខ្ញុំតែងតែត្រូវបានយោងទៅកាន់ប្រស្នានៃព្រហ្មចារីទាំងដប់ ដែលក្នុងនោះ ប្រាំនាក់មានប្រាជ្ញា ហើយប្រាំនាក់ទៀតល្ងង់ខ្លៅ។ ប្រស្នានេះ បានបំពេញហើយ និងនឹងត្រូវបានបំពេញតាមអក្សរពិតគ្រប់ប្រការ ពីព្រោះវាមានការអនុវត្តជាពិសេសសម្រាប់សម័យនេះ ហើយ ដូចជាសាររបស់ទេវតាទីបីដែរ វាបានបំពេញហើយ និងនឹងបន្តជាសេចក្តីពិតសម្រាប់សម័យបច្ចុប្បន្ន រហូតដល់ចុងបញ្ចប់នៃកាលเวลา»។ Review and Herald, August 19, 1890.
The history represented in Revelation chapter ten of the Book of revelation is represented as the seven thunders, and the seven thunders represent the events which took place during the history of the Millerites, which was the history of the first and second angels’ messages. The seven thunders also represent “future events” that occur in the last days, and they are fulfilled in the same “order” as they were in the history of the Millerites.
A historia representada en Apocalipsis capítulo diez del libro de Apocalipsis se presenta como los siete truenos, y los siete truenos representan los acontecimientos que tuvieron lugar durante la historia de los Milleritas, que fue la historia de los mensajes del primer y del segundo ángel. Los siete truenos también representan “eventos futuros” que ocurren en los últimos días, y se cumplen en el mismo “orden” que en la historia de los Milleritas.
“The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages. …
“Na özel yamni mankaki te John ni mapaduyaw iti pito a turron ket maysa a pannakailadawan dagiti paspasamak a mapasamak iti sidong dagiti damag ti umuna ken maikadua nga anghel. …”
“After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
«Bu yeddi gurultu səslərini eşitdirdikdən sonra, kiçik kitab barədə Danielə verildiyi kimi, Yəhyaya da belə bir əmr gəlir: “Yeddi gurultunun dediklərini möhürlə.” Bunlar gələcəkdə baş verəcək və öz sırası ilə açıqlanacaq hadisələrə aiddir.» The Seventh-day Adventist Bible Commentary, cild 7, s. 971.
All the reform movements parallel one another, and they are to be brought together “line upon line,” in order to illustrate the final reformatory movement of the one hundred and forty-four thousand. The parable of the ten virgins illustrates the internal experience of God’s people in the Millerite movement and the movement of the one hundred and forty-four thousand.
Lahat ng mga kilusang repormatoryo ay magkakahanay sa isa’t isa, at dapat silang pag-ugnayin nang “taludtod sa taludtod,” upang mailarawan ang pangwakas na kilusang repormatoryo ng sandaan at apatnapu’t apat na libo. Inilalarawan ng talinghaga ng sampung dalaga ang panloob na karanasan ng bayan ng Diyos sa kilusang Millerita at sa kilusan ng sandaan at apatnapu’t apat na libo.
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
«Матай 25-тэхи арбан басагад тухай оньһон үгэ мүн лэ Адвентист арад зоной туулалга дүрсэлнэ». The Great Controversy, 393.
The work and message of both the Millerites and the one hundred and forty-four thousand is represented by the three angels of Revelation fourteen.
Milleritekunapa, pachak chusku chunka tawa waranqa runakunapa llank’ananpas willakuyninpas, Apocalipsis chunka tawa ñiqpi kimsa angelkunawanmi rikuchisqa kachkan.
“I have had precious opportunities to obtain an experience. I have had an experience in the first, second, and third angels’ messages. The angels are represented as flying in the midst of heaven, proclaiming to the world a message of warning, and having a direct bearing upon the people living in the last days of this earth’s history. No one hears the voice of these angels, for they are a symbol to represent the people of God who are working in harmony with the universe of heaven. Men and women, enlightened by the Spirit of God, and sanctified through the truth, proclaim the three messages in their order.” Life Sketches, 429.
«ننك نا تجربَيڭ قيّمتلي امكانلارى بولدى. من بيرنجى، ايكنجى، و اوچنجى فرشتهلرنين پيغاملىرىدا تجربهگه ايگه بولدۇم. فرشتهلر آسماننين اورتاسىدا اوچۇپ، دۇنياگه آگاھلاندۇرۇش پيغامىنى جاكارلاۋاتقان، همده بو ير يۈزى تارىخينين آخرى كۈنلىرىده ياشاۋاتقان خلققه توغريدنتوغرا تعلقى بولغانلار سۈپىتىده تصويرلانادى. هيچ كيم بو فرشتهلرنين آوازينى اڭلىمايدى، چونكى اولار آسمان عالمى بىلەن اويغۇنلۇقدا عمل قيلاتقان خۇدانين خلقىنى ايفادهلاش اوچۇن بير رمزدر. خۇدانين روھى بىلەن يورۇتيلغان، و حقيقت آرقالى مقدسلانغان ارلر و خاتونلر اوچ پيغامنى اوز ترتيبى بويىچه اعلان قيلادىلر.» Life Sketches, 429.
The prophetic events represented in Revelation chapter ten, are represented by the seven thunders. Those events mark where the divine is joined with the human. The “signs” that were identified by Christ in Matthew chapter twenty-four, Mark thirteen and Luke twenty-one represent the “signs” that ushered in the Millerite movement and represent a parallel testimony to the movement of the one hundred and forty-four thousand. The one hundred and forty-four thousand do not taste of death as represented by Enoch and Elijah. September 11, 2001, the “sign” that Christ identified as marking the arrival of the final generation of earth’s history, is identified in Luke chapter twenty-one. To be among that group that has been represented by Enoch and Elijah, who are called the one hundred and forty-four thousand requires that the “sign” and all that it represents is recognized.
ئەو ڕووداوە پیشەنگایەتییانەی کە لە بەشی دەیەمی وەحیندا نیشان دراون، لە هەفتە هەورەدا نیشان دراون. ئەو ڕووداوانە ئەو شوێنە دیاری دەکەن کە تیایدا خودایی لەگەڵ مرۆڤایەتی یەکدەگرێت. ئەو «نیشانانە»ی کە مەسیح لە مەتی بەشی بیست و چوار، مەرقۆس سێزدە و لۆقا بیست و یەک دیاریکردوون، ئەو «نیشانانە» نوێنەرایەتی دەکەن کە بزوتنەوەی میلەرییان هێنایانە پێشەوە و شایەتییەکی هاوتەریب بۆ بزوتنەوەی سەد و چل و چوار هەزار پێشکەش دەکەن. سەد و چل و چوار هەزار تامی مردن ناکەن، وەک ئەوەی لە ئینۆخ و ئیلیا نیشان دراوە. یازدەی ئەیلوولی 2001، ئەو «نیشانە»ی کە مەسیح وەک دیاریکەری گەیشتنی دوا نەوەی مێژووی زەوی ناساند، لە لۆقا بەشی بیست و یەکدا دیاری کراوە. بۆ ئەوەی لە ناو ئەو کۆمەڵەدا بیت کە لە ئینۆخ و ئیلیا نیشان دراوە، کە بە سەد و چل و چوار هەزار ناودەبرێن، پێویستە ئەو «نیشانە» و هەموو ئەوەی کە نوێنەرایەتی دەکات بناسرێت.
After Jesus led His disciples down through the history of the “signs” which ushered in the Millerite movement He then repeated and enlarged His historical testimony, by including a parable that represented the same history.
Pagkahuman gidala ni Jesus ang Iyang mga tinun-an paubos latas sa kasaysayan sa mga “timailhan” nga nagpasulod sa kalihokang Millerite, Iyang gisubli ug gipalapdan ang Iyang historikal nga pagpamatuod pinaagi sa paglakip sa usa ka sambingay nga naghulagway sa mao gihapong kasaysayan.
And he spake to them a parable; Behold the fig tree, and all the trees; When they now shoot forth, ye see and know of your own selves that summer is now nigh at hand. So likewise ye, when ye see these things come to pass, know ye that the kingdom of God is nigh at hand. Verily I say unto you, This generation shall not pass away, till all be fulfilled. Heaven and earth shall pass away: but my words shall not pass away. Luke 21:29–33.
Y él les dijo una parábola: Mirad la higuera, y todos los árboles. Cuando ya brotan, viéndolo, sabéis por vosotros mismos que el verano está ya cerca. Así también vosotros, cuando veáis que suceden estas cosas, sabed que está cerca el reino de Dios. De cierto os digo, que no pasará esta generación hasta que todo se haya cumplido. El cielo y la tierra pasarán; mas mis palabras no pasarán. Lucas 21:29–33.
Jesus begins the parable by identifying a distinction between “the fig tree,” in the singular, and “all the trees.” The “fig tree,” is the covenant people, who in the last days is Laodicean Adventism, who profess to be the remnant people of God. The other “trees” were the Gentiles.
Yesu arekata parábula noka aydin achikta rimanakuyta rurashpa: “higo sach’a” nisqa, sapanmanta, chaymanta “llapa sach’akuna” nisqakunawan huknirayta. “Higo sach’a”qa alianza llaqta runakunan, pacha tukuypi Laodicea Adventismo nisqa, Diospa puchuq llaqtan kasqanta rimakukuqkuna. Huk “sach’akuna”qa gentilkunam karqaku.
“Mark the cursing of the fig tree, representing the Jewish nation, covered with leaves of profession, but no fruit to be found thereon. The curse is pronounced upon the fig tree, which represents the moral, thinking, living agent, cursed of God, living as were the Jews for forty years after this event, yet dead. Mark, the other trees, representing the Gentiles, were not covered. They were leafless, making no pretension to having a knowledge of God. Their time of fruit-leaving was not yet.” Special Testimonies for Ministers and Workers, number 7, 59–61.
«Roa peñangareko pe ígo yvyramáta oñemaldesi vaʼekuére, ohechaukáva tetã judía-pe, oñemondiáva hoguékure jeʼéva rehe, péro ndaipóri hiʼa ipype. Pe maldición oñemoĩ pe ígo yvyramáta ári, ohechaukáva pe tekove moral, oñemomarandúva, oikovéva, Tupã omaldesi vaʼekue, oikovéva umi judíoicha ko mbaʼe rire cuarenta áño aja, upéicharõ jepe omanóva. Avei pehechakuaa, ambue yvyramáta, ohechaukáva umi gentil-kuérape, ndojejahoʼíri hoguékure. Ikuatiaʼỹ hikuái, ha ndojapói mbaʼeve hag̃ua oñemombaʼe hag̃ua oguerekoha Tupã jeikuaa. Ndoguahẽi gueteri hiʼaraʼã hiʼa hag̃uápe.» Special Testimonies for Ministers and Workers, number 7, 59–61.
Laodicean Adventism in the last days is cursed, for though it professes to be the remnant people of God, its profession is fruitless. Jesus is making two interconnected, but different points in the passage. He is identifying the distinction between the professed people of God and the Gentiles, who do not profess to uphold the law of God, or possess the Spirit of Prophecy which are the characteristics of the remnant of the last days, which Laodicean Adventism professes to uphold. The leaves in the last days represent the claimed profession to be the remnant identified by John in the book of Revelation.
Láodikeayaan Adveentizmi yeroo dhumaatti abaaramaadha; sababiin isaas, vaikkaa ofii isaanii akka saba haftee Waaqaatti beeksisan iyyuu, beeksisni isaanii firii hin qabu. Yesuus kutaa sana keessatti yaadota walitti hidhatan lama, garuu garaagaraa ta’an kaa’aa jira. Inni garaagarummaa gidduu saba Waaqaa jedhanii of beeksisanii fi Saboota Ormaa, warra seera Waaqaa eeguu akka hin beeksifne, yookaan Hafuura Raajii kan amala haftee yeroo dhumaa ta’e hin qabne, ibsaa jira; amala kana immoo Láodikeayaan Adveentizmi ni qabaanna jedhee of beeksisa. Baalileen yeroo dhumaatti bakka bu’an, himannaa akka haftee Yohannis kitaaba Mul’ataa keessatti adda baase ta’anii jiraachuu ofiin jedhu sanaa dha.
“The Gentile world was represented by the leafless, fruitless fig trees. The Gentiles were destitute, as were the Jews, of godliness, but they had not claimed to be in favor with God. They made no boast of exalted spirituality. They were blind in every sense to the ways and works of God, With them the time for figs was not yet. They were still looking forward to a day which would bring them light and hope.” Signs of the Times, February 15, 1899.
“Mundo gentilaxa qhathupaxa laphinïri, jan achunïri higuera quqanakampiw uñacht’ayata. Gentilenakaxa, judiunakamjama, Diosar yupaychañatxa pisinïpxänwa; ukampis jupanakaxa janiw Diosan askin uñjatäñat arsupkänti. Janiw jach’a ajay tuqit jach’achasipkänti. Jupanakaxa taqi kunat sipansa Diosan saräwinakaparu ukhamaraki luräwinakaparuxa juykhuräpjjänwa. Jupanakampixa higo achunaka pachaxa janïraw purinkänti. Jupanakaxa qhananchaña ukhamaraki suyt’äwi apanini urutakïskänwa nayraqatar uñt’asisa.” Signs of the Times, 15 de febrero de 1899.
The distinction between the fig tree and the other trees was given one other distinction by Christ. The time for the trees to bud out for the figs, was different than the time for the Gentiles trees to bud out. In the last days “two distinct calls are given to the churches,” and the first voice from the angel of Revelation chapter eighteen, identifies the time when the budding-out for the one hundred and forty-four thousand was to occur. The “second voice” of Revelation eighteen, represents when the other trees were to bud out.
విత్తెన చెట్టు మరియు ఇతర చెట్ల మధ్యనున్న భేదానికి క్రీస్తు ఇంకొక భేదాన్ని సూచించాడు. అత్తిచెట్టు మొలకెత్తవలసిన సమయం, అన్యజనుల చెట్లు మొలకెత్తవలసిన సమయానికి భిన్నంగా ఉండెను. అంత్యదినములలో “సభలకు రెండు ప్రత్యేక పిలుపులు ఇవ్వబడుచున్నవి,” మరియు ప్రకటన గ్రంథము పద్దెనిమిదవ అధ్యాయములోని దూతనుండి వచ్చిన మొదటి స్వరం, ఒక లక్ష నలభై నాలుగు వేల మంది కొరకు మొలకెత్తుట సంభవించవలసిన కాలాన్ని గుర్తించుచున్నది. ప్రకటన గ్రంథము పద్దెనిమిదవ అధ్యాయములోని “రెండవ స్వరం,” ఇతర చెట్లు మొలకెత్తవలసిన సమయాన్ని సూచించుచున్నది.
In Christ’s day the Jews were the fig tree, the Gentiles were the other trees. In Millerite history the Protestants were the fig tree, and the Millerites were the other trees. In the last days, Laodicean Adventism is the fruitless fig tree which is removed from Jerusalem (the vineyard), and the one hundred and forty-four thousand are the fig trees that bears fruit. God’s other children who are still in Babylon are represented as the Gentiles.
Na yama ni Cristo, dagiti Judio ti kayo a higos, ket dagiti Hentil dagiti sabali a kayo. Iti pakasaritaan ti Millerita, dagiti Protestante ti kayo a higos, ket dagiti Millerita dagiti sabali a kayo. Iti maudi nga aldaw, ti Adventismo a Laodicea ti awan bunga nga kayo a higos a maikkat manipud iti Jerusalem (ti kaubasan), ket dagiti sangagasut ket uppat a pulo ket uppat a ribo dagiti kayo a higos a agbunga. Dagiti dadduma pay nga annak ti Dios a maaddada pay laeng idiay Babilonia ket naitudtudo kas dagiti Hentil.
A “gentile,” by definition is a “stranger.” The gentile trees are dormant (dead), bearing no buds or fruit at the time the fig tree buds out and comes to life. A dormant tree is a dry tree, and when the Gentiles are called to come out of Babylon, by the second voice of Revelation chapter eighteen, they will then choose to keep the seventh-day Sabbath and enter into covenant with the Lord.
Por definición, un “gentil” es un “extraño”. Los árboles gentiles están dormidos (muertos), sin producir brotes ni fruto en el momento en que la higuera echa brotes y vuelve a la vida. Un árbol dormido es un árbol seco, y cuando los gentiles sean llamados a salir de Babilonia por la segunda voz de Apocalipsis capítulo dieciocho, entonces escogerán guardar el sábado del séptimo día y entrar en pacto con el Señor.
Neither let the son of the stranger, that hath joined himself to the Lord, speak, saying, The Lord hath utterly separated me from his people: neither let the eunuch say, Behold, I am a dry tree. For thus saith the Lord unto the eunuchs that keep my sabbaths, and choose the things that please me, and take hold of my covenant; Even unto them will I give in mine house and within my walls a place and a name better than of sons and of daughters: I will give them an everlasting name, that shall not be cut off. Also the sons of the stranger, that join themselves to the Lord, to serve him, and to love the name of the Lord, to be his servants, every one that keepeth the sabbath from polluting it, and taketh hold of my covenant; Even them will I bring to my holy mountain, and make them joyful in my house of prayer: their burnt offerings and their sacrifices shall be accepted upon mine altar; for mine house shall be called an house of prayer for all people. Isaiah 56:3–7.
Шет элниң оғли, Пәрвәрдигарға өзини бағлиған киши: «Пәрвәрдигар мени Өз хәлқидин пүтүнләй айрип ташлиди» дәп сөз қилмисун; һәм ахта киши: «Мана, мән қуруқ дәрәқмән» демисун. Чүнки Пәрвәрдигар мундақ дәйду: Мениң шабатлиримни тутуп, Маңа яқидиған ишларни таллап, әһдимни чиң тутқан ахта кишиләргә, Мениң өйүмдә вә Мениң тамлирим ичидә оғуллардин вә қизлардин әвзәлрәк бир орун вә бир нам беримән; уларға мәңгүлүк бир нам беримән, у һеч қачан үзүлмәйду. Йәнә Пәрвәрдигарға өзини бағлиған, Униң хизмитидә болуп, Пәрвәрдигарниң намиға муһәббәт бағлап, Униң қуллири болуш үчүн кәлгән шет эл оғуллирини — шабатни булғимай сақлиған вә әһдимни чиң тутқан һәр бир кишини — Өзүмниң муқәддәс теғима елип келимән вә дуа өйүмдә уларни шатландуримән; уларниң көйдүрмә қурбанлиқлири вә башқа қурбанлиқлири қурбангаһим үстидә қобул қилиниду; чүнки Мениң өйүм барлиқ хәлиқләр үчүн дуа өйи дәп атилиду. Ишая 56:3–7.
A stranger is a “gentile,” and the “second voice” calls them to come out of Babylon, and they are brought to God’s holy mountain, it will then be His “holy” mountain, for the wheat and tares will have been separated by the testing process represented in the history of the “first voice”. When they come to the mountain of the Lord in the last days, the Gentiles will no longer be strangers, or dry trees.
Yoteb ay “gentile,” bas “voice ni tel” yaawel on ito’ ch’el eek’taq ti’ Babilonia, yutal onak sa’ Tioxhaj witz Dios; b’an chik ok’ul His “holy” witz, chi rix li trigo ut li cizaña xk’eq’esi rib’ sa’ li xk’ulub’ank ut li xyaaleb’al li xk’ulub’ank li na’leb’ank re li “voice ni nab’e”. Tojeb’ank reheb’ sa’ li witz re li Qaawa’ sa’ li q’uisbal q’ij, li Gentiles ma chik okeb’ yoteb’, moko’ chaq q’eq’ che’.
The sun and the moon shall be darkened, and the stars shall withdraw their shining. The Lord also shall roar out of Zion, and utter his voice from Jerusalem; and the heavens and the earth shall shake: but the Lord will be the hope of his people, and the strength of the children of Israel. So shall ye know that I am the Lord your God dwelling in Zion, my holy mountain: then shall Jerusalem be holy, and there shall no strangers pass through her any more. Joel 3:15–17.
နေမင်းနှင့် လမင်းသည် မှောင်မိုက်ကြလိမ့်မည်၊ ကြယ်တို့လည်း မိမိတို့၏ အလင်းရောင်ကို ရုပ်သိမ်းကြလိမ့်မည်။ ထာဝရဘုရားသည် ဇိအုန်မှ ဟိန်းကြွေးတော်မူ၍၊ ယေရုရှလင်မြို့မှ မိမိ၏ အသံတော်ကို ထုတ်ဖော်တော်မူလိမ့်မည်။ ကောင်းကင်နှင့် မြေကြီးတို့သည်လည်း တုန်လှုပ်ကြလိမ့်မည်။ သို့ရာတွင် ထာဝရဘုရားသည် မိမိလူမျိုးအတွက် မျှော်လင့်ရာ ဖြစ်တော်မူ၍၊ ဣသရေလအမျိုးသားတို့၏ ခွန်အားလည်း ဖြစ်တော်မူလိမ့်မည်။ ထိုသို့အားဖြင့် ငါသည် ဇိအုန်၊ ငါ၏ သန့်ရှင်းသော တောင်ပေါ်၌ ကျိန်းဝပ်သော သင်တို့၏ ဘုရားသခင် ထာဝရဘုရား ဖြစ်ကြောင်းကို သင်တို့ သိကြလိမ့်မည်။ ထို့နောက် ယေရုရှလင်မြို့သည် သန့်ရှင်းလိမ့်မည်၊ တစ်ပါးအမျိုးသားတို့သည်လည်း သူမအတွင်းသို့ နောက်တစ်ဖန် မဖြတ်သန်းရကြတော့။ ယောလ ၃:၁၅–၁၇။
The ushering in of the history where the “second voice” calls God’s other flock out of Babylon has “signs” that were typified by the signs of the Millerite movement. In Matthew chapter twenty-four, Mark chapter thirteen and Luke chapter twenty-one Christ’s testimony that we are considering is set forth. In each of those three witnesses one of the “signs” identified is that the powers of heaven shall be shaken, but in Joel’s representation of the “signs” which identify when Jerusalem shall be “holy”, both “the heavens and the earth shall shake.”
Бабилонаас Бурханы өөр сүргийг “хоёр дахь дуу хоолой” дуудан гаргах тэр түүхийн эхлэл нь Миллерийн хөдөлгөөний тэмдгүүдээр үлгэрлэгдсэн “тэмдгүүд”-тэй. Бидний авч үзэж буй Христийн гэрчлэл Матай хорин дөрөвдүгээр бүлэг, Марк арван гуравдугаар бүлэг, Лук хорин нэгдүгээр бүлэгт өгөгдсөн байдаг. Эдгээр гурван гэрч тус бүрд тодорхойлогдсон “тэмдгүүд”-ийн нэг нь тэнгэрийн хүчнүүд донсолж ганхана гэсэн явдал; харин Иоелын дүрслэлд, Иерусалим “ариун” болох цагийг тодорхойлох “тэмдгүүд”-д “тэнгэр ба газар” хоёул донсолж ганхана.
Joel is identifying the perfect fulfillment of the predicted “signs” that occur when Jerusalem is holy. That time is when the Lord has removed the sins from the one hundred and forty-four thousand, and the church of Laodicea has transitioned to the movement of Philadelphia. It is then that the sixth movement (Philadelphia), becomes the eighth movement (Philadelphia), that is of the seven churches. It is then that the Church Militant becomes the Church Triumphant. The Church Militant is a label for God’s church that is composed of the wheat and the tares. The Church Triumphant is God’s holy mountain that is “holy,” and “no strangers pass through her anymore.”
იოელი აღნიშნავს წინასწარმეტყველურად ნაუწყები „ნიშნების“ სრულყოფილ აღსრულებას, რომლებიც მაშინ ვლინდება, როცა იერუსალიმი წმინდაა. ეს ის დროა, როცა უფალმა ცოდვები მოაშორა ას ორმოცდაოთხი ათასს და ლაოდიკეის ეკლესიამ ფილადელფიის მოძრაობაში გადაინაცვლა. სწორედ მაშინ მეექვსე მოძრაობა (ფილადელფია) ხდება მერვე მოძრაობა (ფილადელფია), რომელიც შვიდი ეკლესიისგან არის. სწორედ მაშინ მებრძოლი ეკლესია ხდება მოზეიმე ეკლესია. მებრძოლი ეკლესია არის სახელწოდება ღვთის იმ ეკლესიისათვის, რომელიც შედგება ხორბლისა და ღვარძლისაგან. მოზეიმე ეკლესია არის ღვთის წმინდა მთა, რომელიც „წმინდაა“ და „აღარავინ უცხო არ გაივლის მასში.“
The ushering in of the ensign that is lifted up, which is the Church Triumphant, which is the “eighth that is of the seven”, which is when Jerusalem is “holy”, is accompanied by “signs.” In order for Jesus to provide the point of reference for His people to recognize the life or death “sign,” that identifies the sealing of the one hundred and forty-four thousand, He employed trees and the natural cycle of a tree’s life to teach the all-important lesson.
Cha pason ri tuʼik jun retal ri kʼo pa ruwiʼ, ri ja ri Iglesia Triunfante, ri “ruwajxaq ri petinaq chike ri wuqubʼ”, ri are tok Jerusalén “loqʼoläj”, kachibiläx ruma “señales.” Richin chi Jesús nuyaʼ ri xakabʼal richin riqʼowisaʼïk ruma ruwinak richin ketamaj ri “señal” richin kʼaslemal o kamikal, ri nukʼut ri sellado rech ri jun ciento cuarenta y cuatro mil, xokisaj cheʼaʼ chuyaʼik kʼutunem, junam rukʼ ri natural ciclo rech rukʼaslemal jun cheʼ, richin nukʼut ri all-important lesson.
“Christ had bidden His people watch for the signs of His advent and rejoice as they should behold the tokens of their coming King. ‘When these things begin to come to pass,’ He said, ‘then look up, and lift up your heads; for your redemption draweth nigh.’ He pointed His followers to the budding trees of spring, and said: ‘When they now shoot forth, ye see and know of your own selves that summer is now nigh at hand. So likewise ye, when ye see these things come to pass, know ye that the kingdom of God is nigh at hand.’ Luke 21:28, 30, 31.” The Great Controversy, 308.
«Քրիստոսը Իր ժողովրդին պատվիրել էր զգոն լինել Իր գալստյան նշանների հանդեպ և ցնծալ, երբ տեսնեն իրենց եկող Թագավորի նշանները։ «Երբ այս բաները սկսեն կատարվել,— ասաց Նա,— այն ժամանակ վեր նայեցե՛ք և բարձրացրե՛ք ձեր գլուխները, որովհետև ձեր փրկությունը մոտեցել է»։ Նա Իր հետևորդների ուշադրությունը դարձրեց գարնան բողբոջող ծառերին և ասաց. «Երբ դրանք արդեն բուսնում են, դուք ինքներդ ձեզնից տեսնում և գիտեք, որ ամառն արդեն մոտ է։ Այդպես էլ դուք, երբ տեսնեք, որ այս բաները կատարվում են, իմացե՛ք, որ Աստծու արքայությունը մոտ է»։ Ղուկաս 21:28, 30, 31»։ The Great Controversy, 308.
When the trees of Spring begin to bud out, Summer is near.
Apʉtwairiʉda ijarairi ikĩrĩra-rĩra, Rĩciĩri rĩrĩ karibu.
The harvest is past, the summer is ended, and we are not saved. Jeremiah 8:20.
“Uqokelelo ludlulile, ihlobo liphelile, kanti thina asisindiswanga.” Jeremiya 8:20.
The budding trees identify that it is Spring, and we then know Summer is near, and it is in the Summer when the harvest is gathered.
Nyob ntoo tawg paj qhia tias yog caij nplooj ntoos hlav, thiab ces peb paub tias caij ntuj sov twb ze lawm; thiab yog thaum caij ntuj sov uas sau qoob loo los khaws tseg.
The enemy that sowed them is the devil; the harvest is the end of the world; and the reapers are the angels. Matthew 13:39.
དེ་དག་བཙུགས་པའི་དགྲ་བོ་ནི་བདུད་ཡིན། སྡུད་ལེན་ནི་འཇིག་རྟེན་གྱི་མཐའ་མ་ཡིན། སྡུད་མཁན་རྣམས་ནི་ཕོ་ཉ་རྣམས་ཡིན། མད་ཐེའུ་ 13:39།
The harvest is at the end of the world. When the trees begin to bud out, you are required to know that the end of the world is imminent.
Ang pag-ani ay sa katapusan ng sanlibutan. Kapag nagsisimula nang mamukadkad ang mga punò, kinakailangan ninyong malaman na ang katapusan ng sanlibutan ay nalalapit na.
“One saying of the Saviour must not be made to destroy another. Though no man knoweth the day nor the hour of His coming, we are instructed and required to know when it is near. We are further taught that to disregard His warning, and refuse or neglect to know when His advent is near, will be as fatal for us as it was for those who lived in the days of Noah not to know when the flood was coming.” The Great Controversy, 371.
“ЦӀыхурган Иисус Христосан цхьанна а вуьйцург вукх цхьанна а дохийта ма деза. Цуьнгахьа хӀанз а, соат а хьан кхачара хьан цхьанна а ца хаьлча а, тхоьга хьехаме а, тӀедиллар а ду — иза муха герга ду ховш хила. ТӀаккха тхоьга кхы а хьехам бу: Цуьнан дехар лоцуьш, хьан кхачар герга дуй ховш хила дицдар я ца лацар, Нуьхин деношкахь вахаршна тӀем баьлла дукха долчу хилара муха а ховш ца хилла, царна хетам боцуш хиллар санна, тхона а хӀалакат долуш хила ду.” The Great Controversy, 371.
We will continue our study of Luke chapter twenty-one in the next article.
Asɛnka a ɛdi hɔ no mu na yɛbɛtoa yɛn adesua a ɛfa Luka ti aduonu baako ho no so.
“I saw that the powers of earth are now being shaken and that events come in order. War, and rumors of war, sword, famine, and pestilence are first to shake the powers of earth, then the voice of God will shake the sun, moon, and stars, and this earth also. I saw that the shaking of the powers in Europe is not, as some teach, the shaking of the powers of heaven, but it is the shaking of the angry nations.” Early Writings, 41.
“Ti ndáa-rí asì na a na-amì jijiji ike nile nke ụwa n’oge a, nakwa na ihe omume na-abịa n’usoro. Agha, na asịrị agha, mma-agha, ụnwụ, na ajọ ọrịa bụ ndị mbụ ga-amì jijiji ike nile nke ụwa; mgbe ahụ olu Chineke ga-amì jijiji anyanwụ, ọnwa, na kpakpando, tinyere ụwa a kwa. Ahụrụ m na jijiji nke ike nile dị na Europe abụghị, dị ka ụfọdụ na-akụzi, jijiji nke ike nile nke eluigwe, kama ọ bụ jijiji nke mba ndị jupụtara n’ọnụma.” Early Writings, 41.