Christ pointed His people to the budding trees of Spring, in order that they would understand the “signs” and the implication of the “signs” of the last days.

Քրիստոս Իր ժողովրդին մատնացույց արեց գարնան բողբոջող ծառերը, որպեսզի նրանք հասկանային վերջին օրերի «նշանները» և այդ «նշանների» նշանակությունը։

“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.

“ကရစ်တော်သည် မိမိ၏ လူမျိုးတော်အား မိမိကြွလာတော်မူခြင်း၏ နိမိတ်လက္ခဏာများကို စောင့်ကြည့်ရန်နှင့် မိမိတို့၏ ကြွလာမည့် ဘုရင်၏ အမှတ်အသားများကို မြင်တွေ့ကြသည့်အခါ ဝမ်းမြောက်ရန် မိန့်မှာတော်မူခဲ့သည်။ ‘ဤအရာများသည် ဖြစ်ပေါ်လာစပြုသောအခါ၊ ထိုအခါ အပေါ်သို့ မျှော်ကြည့်ကြလော့၊ သင်တို့၏ ခေါင်းကို မော့ကြလော့။ အကြောင်းမူကား သင်တို့၏ ရွေးနှုတ်ခြင်းသည် နီးကပ်လာပြီ’ ဟု ကိုယ်တော် မိန့်တော်မူ၏။ ကိုယ်တော်သည် မိမိ၏ နောက်လိုက်တို့အား နွေဦးရာသီ၌ အဖူးထွက်လာသော သစ်ပင်များကို ညွှန်ပြ၍ ဤသို့ မိန့်တော်မူ၏။ ‘ယခု ထိုသစ်ပင်တို့ အညှောက်ပေါက်လာသောအခါ၊ သင်တို့သည် ကိုယ်တိုင် မြင်၍ နွေရာသီသည် ယခုပင် နီးကပ်လျက်ရှိသည်ကို သိကြ၏။ ထိုနည်းတူစွာပင် သင်တို့သည် ဤအရာများ ဖြစ်ပေါ်လာသည်ကို မြင်ကြသောအခါ၊ ဘုရားသခင်၏ နိုင်ငံတော်သည် နီးကပ်လာပြီဟု သိကြလော့။’ လုကာ 21:28, 30, 31။” The Great Controversy, 308.

The “signs” of the last days were typified by the “signs,” that announced and ushered in the movement of the first angel. Those “signs” included the shaking of the heavens, but Joel identifies that the “signs” of the last days, the days when the iniquity of Israel shall be sought for and not found, when God’s holy mountain is holy forever, for no strangers will ever pass through her again, the shaking of the powers of the heavens, will also include the shaking of the powers of earth. Sister White identifies the distinction between the shaking of the powers of the heavens and the powers of the earth.

“gimti” ta qhipa urunakankir “señalanakapa”x nayrïr angelan sarnaqäwipa yatiyañataki ukat qalltañataki yatiyaskäna uka “gimtinakampiw” uñacht’ayatäna. Uka “gimtinakax” alaxpachan qhathatiñapampiw chikachäna, ukampis Joelax qhipa urunakankir “gimtinaka”, uka urunakax Israelan juchap thaqhasïni ukat jan jikxataskaniti, kunapachatix Diosan qullupax wiñayatak qullanäxani, jan kuna yaqhanakas ukarux mayamp pasapkaniti, alaxpachan ch’amap qhathatiñampi, uraqin ch’amanakap qhathatiñampis chikachäniwa sasaw qhanañchi. Hermana Whiteax alaxpachan ch’amanakap qhathatiñampi uraqin ch’amanakap qhathatiñampir jan pachpakïtap qhanañchi.

“December 16, 1848, the Lord gave me a view of the shaking of the powers of the heavens. I saw that when the Lord said ‘heaven,’ in giving the signs recorded by Matthew, Mark, and Luke, He meant heaven, and when He said ‘earth’ He meant earth. The powers of heaven are the sun, moon, and stars. They rule in the heavens. The powers of earth are those that rule on the earth. The powers of heaven will be shaken at the voice of God. Then the sun, moon, and stars will be moved out of their places. They will not pass away, but be shaken by the voice of God.

“1848 nenkumi 16 arun p’unchawpi, Señor qhawayta qowarqan hanaq pacha atiyninkunapa chukchurinanmanta. Rikurqani: Señorqa ‘hanaq pacha’ nispa, Mateo, Marcos, Lucas qelqasqankupi señalkunata qospa, cheqaqtapuni hanaq pachata niwarqan; ‘kay pacha’ nispaqa, cheqaqtapuni kay pachata niwarqan. Hanaq pachapa atiyninkunaqa inti, killa, ch’askakunakunam. Paykunaqa hanaq pachapi kamachinku. Kay pachapa atiyninkunaqa kay pachapi kamachiqkunam. Hanaq pachapa atiyninkunaqa Diospa siminwan chukchurichisqa kanqaku. Chaymantataq inti, killa, ch’askakunaqa kikin lugarniyku-manta kuyuchisqa kanqaku. Mana chinkarinqakuchu, aswanqa Diospa siminwan chukchurichisqa kanqaku.”

“Dark, heavy clouds came up and clashed against each other. The atmosphere parted and rolled back; then we could look up through the open space in Orion, whence came the voice of God. The Holy City will come down through that open space. 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.

«Տխուր, ծանր ամպեր բարձրացան և բախվեցին միմյանց։ Մթնոլորտը բաժանվեց և ետ գլորվեց, ապա մենք կարող էինք վեր նայել Օրիոնի բացված տարածության միջով, որտեղից եկավ Աստծո ձայնը։ Սուրբ Քաղաքը պիտի իջնի այդ բացված տարածության միջով։ Ես տեսա, որ երկրի զորություններն այժմ սասանվում են, և որ իրադարձությունները գալիս են իրենց կարգով։ Պատերազմը, և պատերազմի լուրերը, սուրը, սովը և ժանտախտը նախ սասանելու են երկրի զորությունները, ապա Աստծո ձայնը պիտի սասանի արեգակը, լուսինը և աստղերը, և նաև այս երկիրը։ Ես տեսա, որ Եվրոպայում զորությունների սասանումը, ինչպես ոմանք սովորեցնում են, երկնքի զորությունների սասանումը չէ, այլ բարկացած ազգերի սասանումն է»։ Վաղ Գրություններ, 41։

The shaking of the heavens in Matthew, Mark and Luke represent the shaking of the powers that rule the heavens, as represented by the sun, moon and stars. All of these heavenly powers were shaken, and produced the “signs,” which ushered in and announced the movement of the first angel. Those heavenly powers will be again shaken during the movement of the third angel. But in the movement of the third angel, the powers of earth will also be shaken. The powers of earth are the powers that rule the earth. On September 11, 2001, the powers of earth, not heaven, were shaken.

ምንቅስቓስ ሰማያት ኣብ ማቴዎስ፣ ማርቆስን ሉቃስን ዝተገልጸው፡ ብጸሓይን ወርሕን ከዋኽብትን ዝተወከሉ ኣብ ሰማያት ዝገዝኡ ሓይልታት ምንቅስቓስ ይወክል። እዚ ኹሎም ሰማያዊ ሓይልታት ተናወጹ፣ እቶም “ምልክታት” ድማ ኣፍረዩ፤ እዚኣቶም ንእንቅስቓሴ እቲ ቀዳማይ መልኣኽ ኣእትዮም ኣወጁዎ። እቶም ሰማያዊ ሓይልታት እንደገና ብወቅቲ እንቅስቓሴ እቲ ሳልሳይ መልኣኽ ክናወጹ እዮም። ነገር ግን ኣብ እንቅስቓሴ እቲ ሳልሳይ መልኣኽ፡ ሓይልታት ምድሪ ድማ ክናወጹ እዮም። ሓይልታት ምድሪ ማለት እቶም ኣብ ምድሪ ዝገዝኡ ሓይልታት እዮም። ኣብ 11 መስከረም 2001፡ ዝተናወጹ ሓይልታት ምድሪ እምበር ሰማይ ኣይነበሩን።

“Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.

«ئێستا ئەو قسەیە دێت کە من ڕاگەیاندووە نیویۆرک دەبێت بە شەپۆلی زەبەلاحێک بسڕدرێتەوە؟ ئەمە هەرگیز من نەوتووە. من وتمووە، کاتێک سەیری ئەو بینا گەورانەم دەکرد کە لەوێ بەرز دەکرانەوە، نهۆم دوای نهۆم، “چەند دیمەنە ترسناکەکان ڕوودەدەن کاتێک یەزدان هەڵدەستێت بۆ ئەوەی زەوییەکە بە شێوەیەکی زۆر ترسناک بلەرزێنێت! ئەوسا وشەکانی ئاشکرابوون 18:1–3 جێبەجێ دەبن.” تەواوی بەشی هەژدەی ئاشکرابوون ئاگادارکردنەوەیەکە لەوەی کە دێتە سەر زەوی. بەڵام من هیچ ڕووناکییەکی تایبەتم نییە سەبارەت بەوەی کە بەسەر نیویۆرکدا دێت، تەنها ئەوە دەزانم کە ڕۆژێک ئەو بینا گەورانەی لەوێدا بە هۆی سوڕانەوە و وەرگێڕانەوەی هێزی خودا دەڕوخێندرێن. لەو ڕووناکییەی کە پێم دراوە، دەزانم کە وێرانکاری لە جیهاندا هەیە. یەک وشە لە لایەن یەزدانەوە، یەک دەست‌لێدان لە هێزی بەهێزی ئەو، و ئەم سازە گەورانە دەکەون. دیمەنەکانێک ڕوودەدەن کە ترسناکییەکەیان لە توانای خەیاڵکردنی ئێمەدا نییە.» Review and Herald, July 5, 1906.

In the history of the Millerites one of the signs recorded by Luke was the “distress of nations.” The nations represent the powers that rule the earth, and on September 11, 2001, every nation on earth was shaken as the third Woe arrived into prophetic history. That earthly shaking was represented in Luke twenty-one, but not by the biblical expression of the shaking of the powers of the earth. It was represented by the phrase, “the distress of nations,” as was brought upon the nations of the world when the great buildings of New York were brought down. “The distress of nations” in Luke is the shaking of the powers of earth, and it was fulfilled in the history of the Millerites.

Milleri hamatsi vëripe, Luki te siknal kongrecorda amo ti “distress of nations.” Ti nations arepresenta ti powers nga agrule it earth, ken te September 11, 2001, every nation iti earth nashaken as ti third Woe arrived into prophetic history. Daka earthly shaking narepresenta idi Luki twenty-one, but awin pa ti biblical expression iti shaking ti powers iti earth. Narepresenta idi phrase, “the distress of nations,” kas naibring upon ti nations iti world when ti great buildings idi New York nabring down. “The distress of nations” idi Luki is ti shaking ti powers iti earth, ken nafulfill iti history ti Millerites.

“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.

“Nitakhe I thiltitheihna pawisa pawimawhte hi tûna hnuai ah an hrih darh mek a, thil thlengte pawh an indawt dan ang zêlin an lo kal tih ka hmu a. Indona, indona chanchin, chem, ṭam, leh natna hrik darh hi lei chunga thuneitu pawisa pawimawhte tih hrih darhtu hmasa ber an ni a; chutah Pathian aw chuan ni, thla, leh arsi te, leh he lei hi pawh a tih hrih ang. Europe-a pawisa pawimawhte tih hrih hi, mi thenkhatin an zirtîr angin vân pawisa pawimawhte tih hrih a ni lo va; he thu hi hnam thinrim takte tih hrih a ni zâwk tih ka hmu.” Early Writings, 41.

The “shaking of the powers of the angry nations,” is the shaking of the “powers of earth,” as illustrated in the early history of Adventism by the shaking of the “powers in Europe.” Uriah Smith identified what was shaking the powers in Europe in 1838.

“La agitación de los poderes de las naciones airadas” es la agitación de los “poderes de la tierra”, tal como fue ilustrada en la historia temprana del adventismo por la agitación de los “poderes de Europa”. Uriah Smith identificó aquello que estaba sacudiendo a los poderes de Europa en 1838.

“As the prophetic period of this [6th] trumpet commenced by the voluntary surrender of power into the hands of the Turks by the Christian emperor of the East, so we might justly conclude that its termination would be marked by the voluntary surrender of that power by the Turkish Sultan back again into the hands of the Christians. In 1838 Turkey became involved in war with Egypt. The Egyptians bid fair to overthrow the Turkish power. To prevent this, the four great powers of Europe, England, Russia, Austria, and Prussia, interfered to sustain the Turkish government. Turkey accepted their intervention. A conference was held in London at which an ultimatum was drawn up to be presented to Mehemet Ali, the Pacha of Egypt. It is evident that when this ultimatum should be placed in the hands of Mehemet, the destiny of the Ottoman Empire would be virtually lodged in the hands of the Christian powers of Europe. This ultimatum was placed in the hands of Mehemet on the 11th day of August 1840! and on that very day the Sultan addressed a note to the ambassadors of the four powers, inquiring what should be done in case Mehemet refused to comply with the terms which they had proposed. The answer was that he need not alarm himself about any contingency that might arise; for they had made provision for that. The prophetic period ended, and on that very day the control of Mohammedan affairs passed into the hands of Christians, just as the control of Christian affairs had passed into the hands of the Mohammedans 391 years and 15 days before. Thus the second woe ended, and the sixth trumpet ceased its sounding.” Uriah Smith, Synopsis of Present Truth, 218.

«Just as the prophetic period of this [6th] trumpet began with the voluntary surrender of power into the hands of the Turks by the Christian emperor of the East, so we may rightly conclude that its ending would be marked by the voluntary surrender of that power by the Turkish Sultan back again into the hands of the Christians. In 1838, Turkey became involved in war with Egypt. The Egyptians appeared likely to overthrow the Turkish power. To prevent this, the four great powers of Europe—England, Russia, Austria, and Prussia—intervened to sustain the Turkish government. Turkey accepted their intervention. A conference was held in London, at which an ultimatum was drawn up to be presented to Mehemet Ali, the Pacha of Egypt. It is evident that when this ultimatum was placed in the hands of Mehemet, the destiny of the Ottoman Empire was, in effect, lodged in the hands of the Christian powers of Europe. This ultimatum was placed in the hands of Mehemet on the 11th day of August 1840! and on that very day the Sultan addressed a note to the ambassadors of the four powers, asking what should be done in case Mehemet refused to comply with the terms they had proposed. The reply was that he need not concern himself about any contingency that might arise; for they had made provision for that. The prophetic period ended, and on that very day the control of Mohammedan affairs passed into the hands of Christians, just as the control of Christian affairs had passed into the hands of the Mohammedans 391 years and 15 days earlier. Thus the second woe ended, and the sixth trumpet ceased its sounding.» Uriah Smith, Synopsis of Present Truth, 218.

Islam of the second Woe, had passed the zenith of its power, which according to God’s word was to continue for three hundred and ninety-one years and fifteen days. Yet in the 1830’s Egypt was attempting to re-establish a caliphate in Egypt for the purpose of continuing the second great jihad of Muslim history. The possibility of more Islamic warfare was causing the European powers to shake in fear. For decades the crisis of Islam re-igniting its warfare was labelled by the historians and the reporters of those years as the “Eastern Question.” The warfare of the children of the east had been carried out for centuries against the nations of Europe, who derived their religion from the Roman church. In 1838, “the distress of nations,” referred to by Christ represented the shaking of the angry nations that was produced by the warfare brought against the former Roman Empire by Islam.

ثاني واى جي اسلام، بحسب كلام خدا، از اوج قدرت خويش گذشته بود؛ قدرتى كه مقرر بود سيصد و نود و يك سال و پانزده روز ادامه يابد. با اين حال، در دههٔ 1830 مصر مى‌كوشيد خلافتى را در مصر از نو برقرار سازد، تا جهاد بزرگ دومِ تاريخ اسلام را ادامه دهد. امكان وقوع جنگ‌هاى بيشتر اسلامى، قدرت‌هاى اروپايى را از ترس به لرزه مى‌انداخت. براى دهه‌ها، بحرانِ از سر گرفته شدن جنگ‌افروزى اسلام، از سوى مورخان و گزارشگران آن سال‌ها «مسئلهٔ شرقى» ناميده مى‌شد. جنگ‌افروزىِ فرزندان مشرق، قرن‌ها بر ضد ملت‌هاى اروپا، كه دين خود را از كليساى روم گرفته بودند، ادامه يافته بود. در سال 1838، «پريشانىِ امت‌ها» كه مسيح از آن سخن گفته بود، نمايانگر تزلزل ملت‌هاى خشمگينى بود كه بر اثر جنگى پديد آمده بود كه اسلام بر ضد امپراتورى پيشين روم به راه انداخته بود.

“By [loosing] the four angels which are bound in the great river Euphrates, I understand that God was now about to suffer the four principal nations of which the Ottoman empire was composed, which had in vain attempted to subdue the Eastern Empire at Constantinople, and made but little progress in conquering Europe, now to take Constantinople, and to overrun and subdue one third part of Europe, which was the fact about the middle of the fifteenth century.” Works of William Miller, Volume 2, 121.

«لوگوے دِلن بویوک فرات نهرینده باغلانمیش اولان دؤرد مَلَیِک»، سؤزلریندن من آنلارام کی، خدا ایندی عثمانلی ایمپراتورلوغونون ترکبینده اولان دؤرد اصلی ملتین — کی بونلار بوشونا قسطنطنیه‌ده‌کی شرق ایمپراتورلوغونو تابعه ائتمه‌یه چالیشمیش، و آوروپانی فتحده آزجیق ایریله‌میشدیلر — ایندی قسطنطنیه‌نی آلسینلار، و آوروپانین اوچده‌بیر حیسّه‌سینی ایشغال ائدیب تابعه ائله‌سینلر؛ و بو، اون بشینجی عصرین اورتالارینده واقع اولان حال ایدی.» Works of William Miller, Volume 2, 121.

The distress of nations in the narrative found in Luke was “with perplexity; the sea and the waves roaring,” and with men’s “hearts failing them for fear, and for looking after those things which are coming on the earth.” The perplexity of the Eastern Question continued to agitate the powers of earth all the way into the twentieth century, and the symbol of that distress was “men’s hearts failing them for fear” and the “sea and waves roaring.”

Wan su nasyon yo nan naratif yo jwenn nan Lik te fèt “ak gwo konfizyon; lanmè a ak vag yo t ap gwonde,” e ak “kè moun yo t ap febli akòz laperèz, ak lè yo t ap gade bagay sa yo k ap vini sou latè.” Konfizyon Kesyon Lès la te kontinye boulvèse pisans latè yo jouk rive nan ventyèm syèk la, e senbòl wan sa a te “kè moun yo t ap febli akòz laperèz” ansanm ak “lanmè a ak vag yo t ap gwonde.”

“This sealing of the servants of God is the same that was shown to Ezekiel in vision. John also had been a witness of this most startling revelation. He saw the sea and the waves roaring, and men’s hearts failing them for fear. He beheld the earth moved, and the mountains carried into the midst of the sea (which is literally taking place), the water thereof roaring and troubled, and the mountains shaking with the swelling thereof. He was shown plagues, pestilence, famine, and death performing their terrible mission.” Testimonies to Ministers, 445.

«Бу Бурханы зарц нарын тамгалагдал нь Езекиелд үзэгдлээр харуулагдсан тэрхүү л зүйл мөн. Иохан ч мөн энэхүү туйлын цочирдом илчлэлтийн гэрч болсон билээ. Тэрээр тэнгис, долгион нижигнэн хүрхэрч, хүмүүсийн зүрх айдсаас болж мөхөж байгааг харсан. Тэрээр газар хөдөлж, уулс тэнгисийн голд хаягдан орж буйг (энэ нь үгчлэн биелж байгаа), түүний ус хүрхэрч, үймэн самуурч, мөн түүний давалгаалтаас уулс ганхан доргиж байгааг үзсэн. Түүнд гай гамшиг, тахал, өлсгөлөн, үхэл аймшигт үүргээ гүйцэтгэж буй нь үзүүлэгдсэн». Testimonies to Ministers, 445.

When John was shown the sealing of the one hundred and forty-four thousand, he saw the distress of nations, as represented by the seas and waves roaring, and men’s hearts failing for fear, and it was the same sealing that Ezekiel was shown in chapter nine. Ezekiel was shown the internal elements of the sealing and John was shown the external elements associated with the sealing. John saw that the angering of the nations is associated with the sealing of the one hundred and forty-four thousand, and the angering of the nations is also Luke’s distress of nations which is historically identified as the Eastern Question. John was shown that Islam of the third Woe, is the external sign of the sealing of the one hundred and forty-four thousand.

ڪڏھن يوحنا کي ھڪ سؤ چوئيتاليھن ھزارن جي مُھر لڳائڻ ڏيکاريو ويو، تڏھن ھن قومن جي پريشاني ڏٺي، جيئن سمنڊن ۽ لھرن جي گجگوڙ سان ظاھر ڪئي وئي آھي، ۽ ماڻھن جون دليون ڊپ سبب جواب ڏئي رھيون ھيون؛ ۽ اھا ساڳي مُھر لڳائڻ واري ڏيک ھئي، جيڪا حزقي ايل کي نائين باب ۾ ڏيکاري وئي ھئي. حزقي ايل کي مُھر لڳائڻ جا اندريون عنصر ڏيکاريا ويا، ۽ يوحنا کي مُھر لڳائڻ سان لاڳاپيل ٻاھريان عنصر ڏيکاريا ويا. يوحنا ڏٺو تہ قومن جو غضب ۾ اچڻ ھڪ سؤ چوئيتاليھن ھزارن جي مُھر لڳائڻ سان وابسته آھي، ۽ قومن جو غضب ۾ اچڻ لوقا واري قومن جي پريشاني پڻ آھي، جيڪا تاريخي طور اوڀرندي سوال جي نالي سان سڃاتي وڃي ٿي. يوحنا کي ڏيکاريو ويو تہ ٽئين واءِ جو اسلام، ھڪ سؤ چوئيتاليھن ھزارن جي مُھر لڳائڻ جي ٻاھري نشاني آھي.

“The present is a time of overwhelming interest to all living. Rulers and statesmen, men who occupy positions of trust and authority, thinking men and women of all classes, have their attention fixed upon the events taking place about us. They are watching the strained, restless relations that exist among the nations. They observe the intensity that is taking possession of every earthly element, and they recognize that something great and decisive is about to take place—that the world is on the verge of a stupendous crisis.

«Понаһиты уақыты — тири болгъанланы барысы ючюн да бек уллу къызыкълы бир замандыр. Башчыла, давлат адамла, ышаныч эм бийликъ орунланы тутханла, тюрлю тапладагы ойлай билген эркиши эм къатынла — барысы да айланабызда болуп тургъан вакъиаллагъа дикъатларын тикгендиле. Ала миллетле арасында бар болгъан къысылгъан, тынчсыз мунасебетлеге къарайдыла. Ала жер юзюндеги хар бир унсурда куч алып баргъан шиддетни кёрюп турадыла, эм уллу эм кескин бир затны болургъа аз къалгъанын — дюнья шанлы бир бурулуш кризисни къыйрагъында тургъанын — анълайдыла.»

“Angels are now restraining the winds of strife, that they may not blow until the world shall be warned of its coming doom; but a storm is gathering, ready to burst upon the earth; and when God shall bid His angels loose the winds, there will be such a scene of strife as no pen can picture.

“Ángeles kuéra koʼág̃a ojoko hína umi yvytu ñorairõgua, ani hag̃ua opeju pe múndo oñemomarandu mboyve ijuicio oñembojáma hag̃uare; ha katu peteĩ ama guasu oñembyatýma hína, oñembosakoʼíva oñemboguejy hag̃ua ko yvy ári; ha Tupã heʼívo Itaʼángel-kuérape toheja umi yvytu, upérõ oikóta peteĩ ñorairõ renda haipyreʼỹva, ndaipóri hag̃ua pensũ ikatúva omombeʼu.”

“The Bible, and the Bible only, gives a correct view of these things. Here are revealed the great final scenes in the history of our world, events that already are casting their shadows before, the sound of their approach causing the earth to tremble and men’s hearts to fail them for fear.” Education, 179, 180.

“Bibliya, iya Bibliya lamang, an naghahatag hin husto nga pagtan-aw hini nga mga butang. Dinhi iginpapahayag an dagku nga kataposan nga mga talan-awon han kasaysayan han aton kalibotan, mga hitabo nga yana pa la nagpapahidlaw na han ira mga landong una pa, ngan an aringasa han ira pag-abot amo an nagpapakurog han tuna ngan nagpapaluya han mga kasingkasing han mga tawo tungod han kahadlok.” Education, 179, 180.

In Luke chapter twenty-one Jesus identified the “signs” that ushered in the Millerite movement, and all those “signs”, according to Sister White, were fulfilled. The Lisbon earthquake, the dark day, the falling of the stars, and the distress of nations, which represented the shaking of the powers of earth that was fulfilled by Islam in the fear produced by the Eastern Question, are all fulfilled. The Millerite “signs” also include the Son of man coming with a cloud which was fulfilled in the correct order that the “signs” were given by Christ, for after the distress of nations ended with the restraint of the Ottoman supremacy in 1840, Christ came to the Most Holy Place on October 22, 1844, and when He came He came with clouds.

Luka 21-bölümde Isa, Millerit hereketiniň başlanmagyna ýol açan “alamatlary” kesgitledi, we uýamyz Waýtyň aýdyşy ýaly, şol “alamatlaryň” ählisi ýerine ýetdi. Lissabon ýer titremesi, garaňky gün, ýyldyzlaryň gaçmagy, we milletleriň gaýgy-aladasy — bu ýerde Ýer ýüzüniň güýçleriniň sarsdyrylmagyny aňladyp, Gündogar Meselesiniň döreden gorkusy arkaly Yslam tarapyndan ýerine ýetirilen — bularyň ählisi ýerine ýetdi. Millerit “alamatlarynyň” içine Ynsan Oglunyň bulut bilen gelmegi hem girýär; bu-da, Mesih tarapyndan “alamatlaryň” berlen dogry tertibinde ýerine ýetirildi. Çünki milletleriň gaýgy-aladasy 1840-njy ýylda Osmanly agalygynyň saklanyp galmagy bilen tamamlanandan soň, Mesih 1844-nji ýylyň 22-nji oktýabrynda Iň Mukaddes Ýere geldi, we Ol gelende bulutlar bilen geldi.

“‘And, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of Days, and they brought Him near before Him. And there was given Him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve Him: His dominion is an everlasting dominion, which shall not pass away.’ Daniel 7:13, 14. The coming of Christ here described is not His second coming to the earth. He comes to the Ancient of Days in heaven to receive dominion and glory and a kingdom, which will be given Him at the close of His work as a mediator. It is this coming, and not His second advent to the earth, that was foretold in prophecy to take place at the termination of the 2300 days in 1844. Attended by heavenly angels, our great High Priest enters the holy of holies and there appears in the presence of God to engage in the last acts of His ministration in behalf of man—to perform the work of investigative judgment and to make an atonement for all who are shown to be entitled to its benefits.” The Great Controversy, 479.

“‘І ось із хмарами небесними йшов Ніби Син Людський, і дійшов до Стародавнього Днями, і Його підвели до Нього. І Йому було дано владу, і славу, і царство, щоб усі народи, племена й язики служили Йому: влада Його — влада вічна, що не мине.’ Даниїла 7:13, 14. Пришестя Христа, описане тут, не є Його другим пришестям на землю. Він приходить до Стародавнього Днями на небі, щоб прийняти владу, славу й царство, які будуть дані Йому при завершенні Його праці як Посередника. Саме це пришестя, а не Його другий прихід на землю, було провіщене в пророцтві як таке, що має відбутися по закінченні 2300 днів у 1844 році. У супроводі небесних ангелів наш великий Первосвященник входить у Святеє Святих і там з’являється в присутності Бога, щоб звершити останні дії Свого служіння заради людини — виконати працю слідчого суду та звершити викуплення для всіх, хто буде визнаний гідним його благословень.” Велика боротьба, 479.

The “signs” associated with the history of the Millerites typified the “signs” associated with the history of the one hundred and forty-four thousand. When Christ provided the second witness to the historical narrative with the parable, He pointed His disciples to “the budding trees of spring.” He informed them that when the trees begin to bud out you know you are near the end of the world, and that the generation that witnesses the budding trees of spring will live to see the heavens and the earth pass away, in the fires of His second coming.

تاريخُ الميلريّين كانت «العلامات» المرتبطة به تُجسِّدُ «العلامات» المرتبطة بتاريخ المئة والأربعة والأربعين ألفًا. وحين قدَّم المسيح الشاهدَ الثاني للرواية التاريخية بالمثل، وجَّه تلاميذه إلى «الأشجار المُورِقة في الربيع». وأخبرهم أنّه عندما تبدأ الأشجار في الإيناع تعلمون أنّكم قد اقتربتم من نهاية العالم، وأنّ الجيل الذي يشهد الأشجار المُورِقة في الربيع سيبقى حيًّا ليرى السماوات والأرض تزولان في نيران مجيئه الثاني.

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 21:30–33.

Leenoo amuma xururak kiyyaanay, yéen seen te xam ci seen bopp ne noor gi nag jege na lool. Noonu itam yéen, bu ngeen gisee ne yooyu mbir di am, xamleen ne nguuru Yàlla jege na lool. Ci dëgg maa ngi leen koy wax, xeetu nit wii du weesu, ba lépp mat. Asamaan ak suuf dinañu weesu, waaye samay kàddu duñu weesu. Luka 21:30–33.

The question then becomes, “when did the trees begin to shoot forth?” The latter rain began to sprinkle on September 11, 2001, which according to Isaiah is “the day” of God’s “rough wind in the day of the east wind.”

A tan eŋlɛgɛ, “səŋə a bīəla ndāŋ ka ti bɔr nū?” Kɔ̀r yɛlɔ̀ŋ yaa nīŋ wūla la Septɛmbər 11, 2001, ka nɛɛ, sɔŋɔ̀r ma Isaiah, a yɛ “a dā” nɛ̀ Wīnnaam “fūg zāagə” “a dā nɛ̀ fūg yāadə.”

In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Yet the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness: there shall the calf feed, and there shall he lie down, and consume the branches thereof. When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will shew them no favour. And it shall come to pass in that day, that the Lord shall beat off from the channel of the river unto the stream of Egypt, and ye shall be gathered one by one, O ye children of Israel. And it shall come to pass in that day, that the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the Lord in the holy mount at Jerusalem. Isaiah 27:8–13.

Sa takos, sa diha nga moturok kini, magapakiglalis ka batok niini; ginapahunong niya ang iyang mabangis nga hangin sa adlaw sa hangin sa sidlakan. Busa pinaagi niini pagahinloan ang kasal-anan ni Jacob; ug mao kini ang tibook bunga sa pagkuha sa iyang sala; sa diha nga himoon niya ang tanang mga bato sa halaran nga sama sa mga batong-apog nga gidugmok ngadto sa pinitik, ang mga kakahoyan ug ang mga larawan dili na motindog. Apan ang kinutaang ciudad mamahimong biniyaan, ug ang puloy-anan mapahawa, ug mahibilin nga sama sa kamingawan: didto ang nating vaca manibsib, ug didto kini mohigda, ug pagaut-uton ang mga sanga niana. Sa diha nga ang mga sanga niana mangalaya, pagabungkagon sila: moanha ang mga babaye, ug sunogon sila: kay kini mao ang katawohan nga walay pagsabut: busa siya nga nagbuhat kanila dili malooy kanila, ug siya nga naghulma kanila dili magapakita kanila ug kahayag. Ug mahitabo niadtong adlawa, nga ang Ginoo magapugas gikan sa alagianan sa suba hangtud sa sapa sa Egipto, ug kamo pagatigumon sa tagsatagsa, Oh kamo nga mga anak sa Israel. Ug mahitabo niadtong adlawa, nga ang dakung trumpeta pagahuypon, ug moanhi sila nga hapit nang mangahanaw sa yuta sa Asiria, ug ang mga sinalikway sa yuta sa Egipto, ug mosimba sila sa Ginoo didto sa balaang bukid sa Jerusalem. Isaias 27:8–13.

The latter rain began to sprinkle (measured) on September 11, 2001, and the debate over the message of the latter rain and the counterfeit peace and safety message began. The history of that debate is where the iniquity of Jacob is removed (purged, meaning atoned for). The history of the debate, which is the debate of Habakkuk, is the period of the sealing of the one hundred and forty-four thousand, that concludes with the Laodicean Seventh-day Adventist being spewed out of the mouth of the Lord, for it, as “the defenced city,” shall be desolate, for it had become the city of a people of no understanding, who find no mercy or favor. At that time the “second voice” of Revelation eighteen, will blow a great trumpet, which is the seventh trumpet and the third woe, and God’s other flock shall come and worship at “Jerusalem”, which will have become the movement of the church triumphant.

بَرَسْنَا پێشین بە ڕادەیەکی دیاریکراو لە ١١ی سێپتەمبەری ٢٠٠١ دەستی پێکرد، و مشتومڕەکە سەبارەت بە پەیامی بەرەسْنای پێشین و پەیامی ساختەی ئاشتەوایی و ئاسایش دەستی پێکرد. مێژووی ئەو مشتومڕەیە شوێنی ئەوەیە کە تاوانی یاقوب لاببردرێت (پاکبکرێتەوە، واتە کفارەی بۆ بکرێت). مێژووی ئەو مشتومڕەیە، کە هەمان مشتومڕی حەبەقوقە، ماوەی مۆرکردنی سەد و چل و چوار هەزارە، کە بە دەرکردنی ئەو ئادڤێنتیستی حەوتەمین ڕۆژی لاودیکیایی لە دەمەوەی مەسیحی خاوەنشکۆ کۆتایی دێت؛ چونکە ئەو، وەک «شارە قایمکراوەکە»، چۆڵ و وێران دەبێت، چونکە بووبووە شاری گەلێک بێ‌تێگەیشتن، ئەوانەی نە بەزەیی دەدۆزنەوە و نە نیعمەت. لەو کاتەدا «دەنگی دووەم»ی ئاشکرابوون ١٨ کەرنایەکی گەورە دەدەمێنێت، کە هەمان کەرنای حەوتەم و سێهەمین وایەیە؛ و مەڕی دیکەی خودا دێت و لە «ئۆرشەلیم»دا کڕنوش دەبات، کە تا ئەو کاتە بزووتنەوەی کڵێسای سەرکەوتوو بووبێت.

September 11, 2001, identifies that the last generation of earth’s history has arrived, and only those that recognize the budding trees of spring will receive the rain that is causing the trees to bud. Only those that recognize that Islam of the third woe, is what marks the arrival of the latter rain and the sealing of the one hundred and forty-four thousand, will be among that group.

11 sɛtanbala 2001 y’a dɔsɛn ko dɛ, dunuɲa tariku kɔrɔbɔ kalan labansera bɛɛra nana, ani ninw de bɛɛ, minnu bɛ tuluw bɔli dɔn sumaya fɔlɔ la, olu kɛra nin sanji la min bɛ tuluw bɔli kɛ. Ninw de bɛɛ fana, minnu bɛ dɔn ko silamiya, sabati sɔrɔba sabanan na, a de ye tagama laban sanji nana ani kɛmɛ naani tan ni naani wari kelen ni naani bɔlɔsigiya taamasiyɛn ye, olu bɛ kɛ nin jama la.

“Only those who are living up to the light they have will receive greater light. Unless we are daily advancing in the exemplification of the active Christian virtues, we shall not recognize the manifestations of the Holy Spirit in the latter rain. It may be falling on hearts all around us, but we shall not discern or receive it.” Testimonies to Ministers, 507.

“ညင်သာစွာ မိမိတို့ရရှိထားသော အလင်းတရားနှင့်အညီ အသက်ရှင်နေကြသူတို့သာ ပိုမိုကြီးမားသော အလင်းတရားကို လက်ခံရရှိကြလိမ့်မည်။ ကျွန်ုပ်တို့သည် နေ့စဉ် နေ့တိုင်း လှုပ်ရှားသော ခရစ်ယာန်သီလဂုဏ်များကို လက်တွေ့ဖော်ပြခြင်း၌ တိုးတက်လျက် မရှိပါက၊ နောက်မိုးတွင် ထင်ရှားပေါ်လွင်လာသော သန့်ရှင်းသောဝိညာဉ်တော်၏ ထင်ရှားဖော်ပြချက်များကို ကျွန်ုပ်တို့ သိမြင်နိုင်မည်မဟုတ်။ ထိုအရာသည် ကျွန်ုပ်တို့ပတ်လည်ရှိ နှလုံးသားများပေါ်သို့ ကျရောက်လျက်ရှိနေနိုင်သော်လည်း၊ ကျွန်ုပ်တို့သည် ထိုအရာကို ခွဲခြားသိမြင်နိုင်မည်မဟုတ်သကဲ့သို့ လက်ခံရရှိနိုင်မည်လည်း မဟုတ်ပါ။” Testimonies to Ministers, 507.

“We must not wait for the latter rain. It is coming upon all who will recognize and appropriate the dew and showers of grace that fall upon us. When we gather up the fragments of light, when we appreciate the sure mercies of God, who loves to have us trust Him, then every promise will be fulfilled. ‘For as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord God will cause righteousness and praise to spring forth before all the nations’ (Isaiah 61:11). The whole earth is to be filled with the glory of God.” The Seventh-day Adventist Bible Commentary, volume 7, 984.

“ꯑꯩꯈꯣꯏꯅꯥ ꯂꯥꯇꯔ ꯔꯦꯟꯒꯤ ꯃꯇꯝ ꯉꯥꯡꯂꯝꯂꯣꯏꯗꯕꯅꯤ꯫ ꯃꯁꯤ ꯃꯄꯥꯟ ꯂꯩꯔꯤ ꯑꯗꯨꯒꯥ ꯑꯩꯈꯣꯏꯕꯨ ꯇꯥꯕꯤꯔꯤꯕ ꯊꯥꯒꯠꯄꯥ ꯑꯃꯁꯨꯡ ꯅꯣꯡꯂꯣꯟꯒꯤ ꯅꯨꯡꯉꯥꯏꯕꯥ ꯈꯨꯗꯣꯜ ꯄꯨꯁꯤꯜꯂꯒꯥ ꯂꯧꯔꯒꯥ ꯃꯁꯤꯕꯨ ꯑꯥꯖꯨꯡꯕ ꯃꯍꯥꯛ ꯄꯨꯝꯅꯃꯛꯄꯨ ꯊꯣꯛꯂꯛꯀꯅꯤ꯫ ꯑꯗꯨꯒꯥ ꯑꯩꯈꯣꯏꯅꯥ ꯃꯥꯎ ꯃꯥꯎ ꯂꯩꯇꯕ ꯃꯄꯥꯏꯁꯤꯡ ꯈꯣꯝꯖꯤꯟꯂꯒꯥ, ꯑꯗꯨꯒꯥ ꯑꯩꯈꯣꯏꯅꯥ ꯂꯣꯏꯅꯅꯥ ꯑꯩꯈꯣꯏꯕꯨ ꯊꯥꯖꯕ ꯄꯥꯝꯕ ꯏꯁ꯭ꯋꯔꯒꯤ ꯁ꯭ꯌꯣꯔ ꯃꯔꯁꯤꯁꯤꯡꯗꯨ ꯃꯔꯨꯑꯣꯏꯕ ꯑꯃꯁꯨꯡ ꯑꯩꯈꯣꯏꯅꯥ ꯃꯍꯥꯛꯇꯥ ꯊꯥꯖꯕꯥ ꯑꯗꯨ ꯃꯍꯥꯛꯅꯥ ꯅꯨꯡꯉꯥꯏꯕ ꯑꯗꯨ ꯍꯥꯏꯔꯕꯥ ꯃꯇꯝꯗꯥ, ꯄ꯭ꯔꯣꯃꯤꯁ ꯄꯨꯝꯅꯃꯛ ꯃꯄꯨꯡ ꯐꯥꯅꯥ ꯃꯥꯡꯍꯜꯂꯀꯅꯤ꯫ ‘ꯃꯔꯨꯝꯗꯤ ꯃꯂꯦꯝꯅꯥ ꯃꯍꯥꯛꯀꯤ ꯃꯐꯨ ꯄꯣꯛꯍꯜꯂꯤꯕ ꯑꯃꯁꯨꯡ ꯂꯝꯖꯥꯎꯅꯥ ꯃꯁꯤꯗꯥ ꯁꯥꯕ ꯄꯣꯠꯁꯤꯡ ꯃꯄꯣꯛ ꯄꯣꯛꯍꯜꯂꯤꯕ ꯑꯗꯨꯒꯨꯝꯕꯁꯨ; ꯃꯁꯤꯒꯨꯝꯕꯅꯥ ꯄ꯭ꯔꯚꯨ ꯏꯁ꯭ꯋꯔꯅꯥ ꯆꯨꯙꯥꯏ ꯑꯃꯁꯨꯡ ꯄꯥꯛꯍꯪꯕꯥ ꯃꯤꯑꯣꯏꯄꯨꯝ ꯑꯄꯥꯡꯕ ꯄꯨꯝꯅꯃꯛꯀꯤ ꯃꯃꯥꯡꯗꯥ ꯄꯣꯛꯍꯜꯂꯀꯅꯤ’ (Isaiah 61:11)꯫ ꯃꯂꯦꯝ ꯑꯄꯨꯟꯕꯥ ꯄꯨꯝꯅꯃꯛ ꯏꯁ꯭ꯋꯔꯒꯤ ꯃꯄꯨꯡ ꯐꯥꯕ ꯃꯐꯝꯁꯤꯅꯥ ꯊꯪꯍꯟꯖꯔꯛꯀꯗꯕꯅꯤ꯫” The Seventh-day Adventist Bible Commentary, volume 7, 984.

We will continue the study in the next article.

Ñaŋu waraŋ baax bi ci mbind mi di ñëw.

“Unless those who can help in——are aroused to a sense of their duty, they will not recognize the work of God when the loud cry of the third angel shall be heard. When light goes forth to lighten the earth, instead of coming up to the help of the Lord, they will want to bind about His work to meet their narrow ideas. Let me tell you that the Lord will work in this last work in a manner very much out of the common order of things, and in a way that will be contrary to any human planning. There will be those among us who will always want to control the work of God, to dictate even what movements shall be made when the work goes forward under the direction of the angel who joins the third angel in the message to be given to the world. God will use ways and means by which it will be seen that He is taking the reins in His own hands. The workers will be surprised by the simple means that He will use to bring about and perfect His work of righteousness.” Testimonies to Ministers, 300.

«እነዚያ በ—— ሊረዱ የሚችሉ ሰዎች ወደ ግዴታቸው ግንዛቤ ካልተነሱ፣ የሦስተኛው መልአክ ታላቅ ጩኸት ሲሰማ የእግዚአብሔርን ሥራ አያውቁም። ብርሃን ምድርን ለማብራት በሚወጣበት ጊዜ፣ ለእግዚአብሔር እርዳታ ሊመጡ ፋንታ፣ ሥራውን ከጠባባቂ ሐሳባቸው ጋር እንዲስማማ ለመከልከል ይፈልጋሉ። እንግዲህ እነግራችኋለሁ፤ ጌታ በዚህ የመጨረሻ ሥራ ከተለመደው ሥርዓት እጅግ የተለየ በሆነ መንገድ፣ እንዲሁም ከሰው እቅድ ሁሉ ጋር የሚቃረን በሆነ ሁኔታ ይሠራል። በመካከላችንም የእግዚአብሔርን ሥራ ሁልጊዜ ለመቆጣጠር፣ እንዲሁም ለዓለም ሊሰጥ በሚገባው መልእክት ላይ ከሦስተኛው መልአክ ጋር የሚቀላቀለው መልአክ መሪነት ሥራው በሚቀጥልበት ጊዜ እንኳ የሚደረጉትን እንቅስቃሴዎች ለመወሰን የሚፈልጉ ይኖራሉ። እግዚአብሔር ቁጥጥሩን በገዛ እጁ እየያዘ እንደሆነ ግልጽ የሚያደርጉ መንገዶችንና መሣሪያዎችን ይጠቀማል። ሠራተኞቹም የጽድቅ ሥራውን ለማምጣትና ለመፈጸም የሚጠቀምባቸውን ቀላል መንገዶች አይተው ይደነቃሉ።» Testimonies to Ministers, 300.