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.
सूर्य, चंद्रमा और तारों द्वारा निरूपित चिन्हों की पूर्ति का पर्याप्त विवेचन इतिहासकारों, ऐडवेंटवाद के अग्रदूतों, तथा सिस्टर व्हाइट की रचनाओं के माध्यम से किया जा चुका है। जिन चिन्हों का उल्लेख यीशु ने किया, उनमें से कुछ अन्य चिन्हों जितने परिचित नहीं हैं। बहुत कम लोग यह पहचानते हैं कि “पृथ्वी” पर “जातियों की व्याकुलता” की एक विशिष्ट पूर्ति हुई थी। वे इस बात के विषय में स्पष्ट नहीं हैं कि “स्वर्ग की शक्तियों” के हिलाए जाने का प्रतीक क्या दर्शाता है, विशेषतः “पृथ्वी की शक्तियों” के हिलाए जाने के प्रतीक के विपरीत। और बहुत कम लाओदीकियाई ऐडवेंटवादी यह समझते हैं कि “बादल में मनुष्य के पुत्र के आते” हुए “आने” की पूर्ति मिलेराइट इतिहास में हुई थी।
“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.’
«Siku na saa kamili ya kuja kwa Kristo hazijafunuliwa. Mwokozi aliwaambia wanafunzi wake kwamba yeye mwenyewe hangeweza kuujulisha wakati wa kutokea kwake mara ya pili. Lakini alitaja matukio fulani ambayo kwa hayo wangeweza kujua ya kuwa kuja kwake kumekaribia. “Kutakuwapo ishara,” akasema, “katika jua, na katika mwezi, na katika nyota.” “Jua litatiwa giza, na mwezi hautatoa nuru yake, na nyota za mbinguni zitaanguka.” Juu ya nchi, alisema, kutakuwako “dhiki ya mataifa, huku yakiwa katika fadhaa; bahari na mawimbi vikivuma; watu wakizimia mioyo kwa hofu na kwa kutazamia mambo yale yajayo juu ya nchi.”»
“‘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.’
« Et ils verront le Fils de l’homme venant sur les nuées du ciel avec puissance et une grande gloire. Et il enverra ses anges avec un grand son de trompette, et ils rassembleront ses élus des quatre vents, d’une extrémité des cieux à l’autre. »
“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.
“Les signes dans le soleil, la lune et les étoiles se sont accomplis. Depuis ce temps, les tremblements de terre, les tempêtes, les raz-de-marée, la peste et la famine se sont multipliés. Les destructions les plus effroyables, par le feu et par les eaux, se succèdent rapidement les unes aux autres. Les terribles catastrophes qui se produisent de semaine en semaine nous parlent en des accents solennels d’avertissement, déclarant que la fin est proche, et que quelque chose de grand et de décisif doit bientôt nécessairement avoir lieu.
“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.
“La période de probation ne se prolongera plus longtemps. À présent, Dieu retire de la terre sa main qui retenait. Depuis longtemps, il parlait aux hommes et aux femmes par l’intermédiaire de son Saint-Esprit; mais ils n’ont pas tenu compte de l’appel. Maintenant, il parle à son peuple, et au monde, par ses jugements. Le temps de ces jugements est un temps de miséricorde pour ceux qui n’ont pas encore eu l’occasion d’apprendre ce qu’est la vérité. Le Seigneur les regardera avec tendresse. Son cœur de miséricorde est ému; sa main est encore étendue pour sauver. Un grand nombre seront admis dans l’enclos de la sécurité, eux qui, en ces derniers jours, entendront la vérité pour la première fois.” Review and Herald, 22 novembre 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.
L’histoire millérite se répète à la lettre dans les derniers jours. Les « signes » qui marquèrent l’arrivée et l’histoire du premier ange préfigurent les « signes » qui marquent l’arrivée et l’histoire du troisième ange. Tous les mouvements sacrés de réforme sont parallèles au mouvement du troisième ange dans les derniers jours.
“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.
“Худо ер юзида амалга ошираётган иш, асрдан асргача, ҳар бир буюк ислоҳот ёки диний ҳаракатда ҳайратланарли даражадаги ўхшашликни намоён этади. Худонинг инсонлар билан муомала қилиш тамойиллари ҳамиша бир хилдир. Ҳозирги замоннинг муҳим ҳаракатлари ўтмишдагиларда ўзининг ўхшашини топади, ва илгариги асрлардаги жамоат тажрибаси бизнинг замонимиз учун беқиёс қимматга эга сабоқларни беради.” 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.
L’histoire représentée par le puissant ange d’Apocalypse dix-huit est celle du troisième ange, et l’histoire représentée par le troisième ange se déroule parallèlement à l’histoire des premier et deuxième anges de l’histoire millérite.
“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.
“Tanrı, Vahiy 14’ün mesajlarına peygamberlik çizgisinde yerlerini vermiştir; ve onların işi, bu dünyanın tarihinin sonuna dek sona ermeyecektir. Birinci ve ikinci meleğin mesajları hâlâ bu zaman için gerçektir ve bunlar, ardından gelen bu mesajla paralel ilerlemelidir. Üçüncü melek uyarısını yüksek bir sesle ilan eder. Yuhanna, ‘Bunlardan sonra,’ dedi, ‘gökten büyük yetkiye sahip başka bir meleğin indiğini gördüm; ve yeryüzü onun görkemiyle aydınlandı.’ Bu aydınlatmada, üç mesajın tümünün ışığı birleşmiştir.” 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.
Ụzọ ọrụ nke mmụọ ozi mbụ na nke abụọ, nke e ji ya tụnyere ọrụ nke mmụọ ozi nke atọ, ka e gosikwara n’ihe atụ nke ụmụ agbọghọ iri ahụ.
“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.
«Omukwano gwange gusinga kumpita ku lugero lw’abawala kkumi, bataano ku bo nga bagezi, era bataano nga basirusiru. Olugero luno lwatuukirira era lunaatuukirizibwa ddala nga bwe luli mu buli kisoko, kubanga lulina okukozesebwa okw’enjawulo ku biro bino, era, ng’obubaka bwa malayika ow’okusatu, lwatuukirira era lunaasigala nga mazima agaliwo mu kiseera kino okutuusa ku nkomerero y’ebiseera.» 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.
Ang kasaysayang inilalarawan sa ika-sampung kabanata ng Pahayag ay kinakatawan bilang ang pitong kulog, at ang pitong kulog ay kumakatawan sa mga pangyayaring naganap sa panahon ng kasaysayan ng mga Millerita, na siyang kasaysayan ng mga mensahe ng una at ikalawang anghel. Ang pitong kulog ay kumakatawan din sa “mga pangyayari sa hinaharap” na magaganap sa mga huling araw, at ang mga ito ay natutupad sa gayunding “pagkakasunod-sunod” gaya ng nangyari sa kasaysayan ng mga Millerita.
“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. …
«Լոյսը, որ առանձնայատուկ կերպով տրուած էր Յովհաննէսին եւ որ արտայայտուեցաւ եօթը որոտներու մէջ, առաջին եւ երկրորդ հրեշտակներու պատգամներուն ներքեւ տեղի ունենալու դէպքերու մէկ պատկերացումն էր։ …»
“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.
«បន្ទាប់ពីផ្គររន្ទះទាំងប្រាំពីរនេះបានបន្លឺសំឡេងរបស់វាហើយ បទបញ្ជាក៏មកដល់យ៉ូហាន ដូចជាដល់ដានីយ៉ែល ទាក់ទងនឹងសៀវភៅតូចនោះថា៖ “ចូរបិទត្រាសេចក្ដីទាំងនោះ ដែលផ្គររន្ទះទាំងប្រាំពីរបានបន្លឺចេញមក”។ សេចក្ដីទាំងនេះទាក់ទងនឹងព្រឹត្តិការណ៍អនាគត ដែលនឹងត្រូវបានបើកសម្ដែងតាមលំដាប់របស់វា»។ The Seventh-day Adventist Bible Commentary, volume 7, 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.
Gbogbo awọn iṣipopada atunṣe n bá ara wọn lọ ní ìbámu, a sì gbọdọ̀ mú wọn jọ “laini lórí laini,” kí a lè fi ṣàfihàn iṣipopada atunṣe ìkẹyìn ti ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún mẹ́rìnlélógójì. Òwe àwọn wúńdíá mẹ́wàá ń ṣàfihàn ìrírí inú àwọn ènìyàn Ọlọ́run nínú iṣipopada Millerite àti nínú iṣipopada ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún mẹ́rìnlélógójì.
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
„Podoaba celor zece fecioare din Matei 25 ilustrează, de asemenea, experiența poporului adventist.” Tragedia veacurilor, 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.
కాబట్టి, మిల్లెరైట్ల పనియు సందేశమును, అలాగే నూట నలభై నాలుగు వేలమందియొక్క పనియు సందేశమును, ప్రకటన గ్రంథము పద్నాలుగవ అధ్యాయంలోని మూడు దూతలు సూచించుచున్నారు.
“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.
« J’ai eu de précieuses occasions d’acquérir une expérience. J’ai eu une expérience dans les messages du premier, du deuxième et du troisième ange. Les anges sont représentés comme volant au milieu du ciel, proclamant au monde un message d’avertissement, et ayant un rapport direct avec le peuple qui vit dans les derniers jours de l’histoire de cette terre. Personne n’entend la voix de ces anges, car ils sont un symbole représentant le peuple de Dieu qui œuvre en harmonie avec l’univers du ciel. Des hommes et des femmes, éclairés par l’Esprit de Dieu et sanctifiés par la vérité, proclament les trois messages dans leur ordre. » 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.
Les événements prophétiques représentés dans le chapitre dix de l’Apocalypse sont figurés par les sept tonnerres. Ces événements marquent le point où le divin est uni à l’humain. Les « signes » identifiés par le Christ dans Matthieu chapitre vingt-quatre, Marc treize et Luc vingt et un représentent les « signes » qui ont inauguré le mouvement millérite et constituent un témoignage parallèle au mouvement des cent quarante-quatre mille. Les cent quarante-quatre mille ne goûtent pas la mort, comme le représentent Énoch et Élie. Le 11 septembre 2001, le « signe » que le Christ a identifié comme marquant l’arrivée de la dernière génération de l’histoire de la terre, est identifié dans Luc chapitre vingt et un. Faire partie de ce groupe représenté par Énoch et Élie, appelé les cent quarante-quatre mille, exige que le « signe » et tout ce qu’il représente soient reconnus.
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.
Après avoir conduit Ses disciples à travers l’histoire des « signes » qui inaugurèrent le mouvement millérite, Jésus reprit ensuite et développa Son témoignage historique en y incluant une parabole qui représentait cette même histoire.
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.
E lui disse loro una parabola: «Guardate il fico e tutti gli alberi; quando già germogliano, voi vedete e riconoscete da voi stessi che l’estate è ormai vicina. Così anche voi, quando vedrete avvenire queste cose, sappiate che il regno di Dio è vicino. In verità vi dico: questa generazione non passerà finché tutte queste cose siano adempiute. Il cielo e la terra passeranno, ma le mie parole non passeranno». Luca 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.
Jésu o bẹrẹ owe náà nípa fífi ìyàtọ̀ hàn láàárín “igi ọ̀pọ̀tọ́,” ní ẹyọkan, àti “gbogbo àwọn igi.” “Igi ọ̀pọ̀tọ́” náà ni àwọn ènìyàn májẹ̀mú, tí ní àwọn ọjọ́ ìkẹyìn jẹ́ Adventismu Laodicea, tí wọ́n jẹ́wọ́ pé àwọn ni àwọn ènìyàn ìyókù Ọlọ́run. Àwọn “igi” yòókù sì ni àwọn Kèfèrí.
“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.
«باز هم به درخت انجیر که نماد قوم یهود است توجه کنید؛ قومی که با برگهای ادعا پوشیده شده بود، اما هیچ ثمری بر آن یافت نمیشد. لعنت بر درخت انجیر اعلام میشود، درختی که نمایانگر عامل اخلاقی، اندیشنده و زنده است؛ از سوی خدا ملعون، و همانگونه که یهودیان پس از این واقعه چهل سال زیستند، با اینهمه مرده بود. توجه کنید که درختان دیگر، که نمایانگر امّتها هستند، پوشیده از برگ نبودند. آنان بیبرگ بودند و هیچ تظاهری به داشتن معرفت خدا نداشتند. زمان بارآوری ایشان هنوز فرا نرسیده بود.» 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.
Adventisme Laodikia pada hari-hari terakhir berada di bawah kutuk, karena meskipun mengaku sebagai umat sisa Allah, pengakuannya itu tidak menghasilkan buah. Yesus sedang menyatakan dua pokok yang saling berkaitan, namun berbeda, dalam bagian tersebut. Ia sedang menegaskan pembedaan antara umat Allah yang mengaku percaya dan bangsa-bangsa bukan Yahudi, yang tidak mengaku menjunjung hukum Allah ataupun memiliki Roh Nubuat, yang merupakan ciri-ciri umat sisa pada akhir zaman, yang oleh Adventisme Laodikia diakui dijunjung. Daun-daun pada hari-hari terakhir melambangkan pengakuan yang diklaim sebagai umat sisa yang diidentifikasi oleh Yohanes dalam kitab Wahyu.
“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.
«Әлемдегі басқа халықтар жапырақсыз, жеміссіз інжір ағаштарымен бейнеленді. Басқа халықтар да, яһудилер сияқты, тақуалықтан мақұрым еді, бірақ олар Құдайдың ықыласына ие екендерін мәлімдемеген. Олар асқақ руханилықпен мақтанбаған. Олар Құдайдың жолдары мен істеріне қатысты барлық жағынан соқыр еді. Олар үшін інжір пісетін уақыт әлі келген жоқ еді. Олар өздеріне нұр мен үміт әкелетін бір күнді әлі де күтіп тұрған еді». Signs of the Times, February 15, 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.
Ang kaibhan tali sa kahoyng igos ug sa ubang mga kahoy gihatagan pa ni Cristo ug usa pa ka laing pagkalahi. Ang panahon sa pagpamiyuk sa mga kahoy alang sa mga igos, lahi kaysa panahon sa pagpamiyuk sa mga kahoy sa mga Hentil. Sa katapusang mga adlaw, “duha ka managlahi nga mga pagtawag ang gihatag ngadto sa mga iglesia,” ug ang unang tingog gikan sa manulunda sa Pinadayag kapitulo dieciocho nagtimailhan sa panahon sa dihang mahitabo ang pagpamiyuk alang sa usa ka gatus ug kap-atan ug upat ka libo. Ang “ikaduhang tingog” sa Pinadayag dieciocho nagrepresentar sa panahon sa dihang ang ubang mga kahoy mamiyuk.
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 andú ya Klisto Bayuda bazalaki nzete ya figi, mpe Bapagano bazalaki banzete mosusu. Na lisolo ya Bamilerite, Baprotesta bazalaki nzete ya figi, mpe Bamilerite bazalaki banzete mosusu. Na mikolo ya nsuka, Adventisme ya Laodikia ezali nzete ya figi oyo ebotaka mbuma te, oyo elongolami na Yelusaleme (elanga ya vinyo), mpe nkoto nkama moko na ntuku minei na minei bazali banzete ya figi oyo ebotaka mbuma. Bana mosusu ya Nzambe oyo bazali naino na Babilone bazali komonisama lokola Bapagano.
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.
行在定義上就是「外人」。當無花果樹發芽、復甦之時，外邦的樹木仍是休眠的（死的），沒有萌芽，也不結果子。休眠的樹就是枯乾的樹；而當外邦人因《啟示錄》第十八章第二個聲音的呼召，被召出巴比倫之時，他們便要選擇遵守第七日安息日，並與主立約。
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.
Ngoahoáise an mac coimhthíoch, a cheangail é féin leis an Tiarna, ag rá, Tá an Tiarna tar éis mé a dheighilt go hiomlán óna phobal: ná habraídís na coilleáin ach an oiread, Féach, is crann tirim mé. Oir mar seo a deir an Tiarna leis na coilleánaigh a choimeádann mo shabóidí, agus a roghnaíonn na nithe is toil liom, agus a bheireann greim ar mo chonradh; dóibh sin tabharfaidh mé i mo theach agus laistigh de mo bhallaí ionad agus ainm is fearr ná mar atá ag mic agus ag iníonacha: tabharfaidh mé dóibh ainm síoraí, nach ngearrfar as. Agus mic na gcoimhthíoch, a cheanglaíonn iad féin leis an Tiarna, chun freastal air, agus chun ainm an Tiarna a ghrá, le bheith ina sheirbhísigh aige, gach aon duine a choimeádann an tsabóid óna truailliú, agus a bheireann greim ar mo chonradh; iad sin féin tabharfaidh mé go dtí mo shliabh naofa, agus déanfaidh mé lúcháireach iad i dteach mo phaidir: glacfar lena n-íobairtí dóite agus lena n-íobairtí ar m’altóir; óir tabharfar teach paidir do mo theach do na pobail uile. Isaiah 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.
Ɓanndu mo anndi ko “ŋentil,” e “honndu ɗiɗaɓru” noddiɓe yo ɓe ngurto e Baabilon, kadi ɓe naddaa ɗoo to hocceere seniinde nde Alla; ndee waɗan maa hocceere “seniinde” maako, ngam alkamaari e giɗɗe ndinnduɗe maa seerndam e golle ƴeewtere ɗen ɗum nandi e taariki “honndu arande”. So ɓe ngari to hocceere Joomiiraawo nde ñalawmaaji cakitiiɗi, ŋentilɓe maa ɓe wontataa koyɗe, walla leɗɗe yooruɗe.
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.
সূর্য ও চন্দ্র অন্ধকারাচ্ছন্ন হবে, এবং নক্ষত্ররা তাদের জ্যোতি প্রত্যাহার করবে। সদাপ্রভু সিয়োন থেকে গর্জন করবেন, এবং যিরূশালেম থেকে তাঁর স্বর উচ্চারণ করবেন; আকাশমণ্ডল ও পৃথিবী কেঁপে উঠবে; কিন্তু সদাপ্রভু তাঁর প্রজাদের আশ্রয় হবেন, এবং ইস্রায়েলের সন্তানদের শক্তি হবেন। তখন তোমরা জানতে পারবে যে, আমি সদাপ্রভু তোমাদের ঈশ্বর, সিয়োনে, আমার পবিত্র পর্বতে, অধিষ্ঠানকারী; তখন যিরূশালেম পবিত্র হবে, এবং আর কোনো বিদেশী তার মধ্য দিয়ে অতিক্রম করবে না। যোয়েল ৩:১৫–১৭।
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.”
L’entrée dans l’histoire où la « seconde voix » appelle l’autre troupeau de Dieu à sortir de Babylone comporte des « signes » qui furent préfigurés par les signes du mouvement millérite. Dans le chapitre vingt-quatre de Matthieu, le chapitre treize de Marc et le chapitre vingt et un de Luc est exposé le témoignage du Christ que nous considérons. Dans chacun de ces trois témoins, l’un des « signes » mentionnés est que les puissances des cieux seront ébranlées ; mais, dans la présentation que fait Joël des « signes » qui indiquent quand Jérusalem sera « sainte », « les cieux et la terre seront ébranlés » tous deux.
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.”
Yoeli anatambua utimilifu mkamilifu wa “ishara” zilizotabiriwa zinazotukia wakati Yerusalemu ni takatifu. Wakati huo ni pale Bwana ameondoa dhambi kutoka kwa wale mia moja na arobaini na nne elfu, na kanisa la Laodikia limehamia katika mwendo wa Filadelfia. Ndipo mwendo wa sita (Filadelfia) unapokuwa mwendo wa nane (Filadelfia), ambao watoka katika makanisa saba. Ndipo Kanisa Linalopigana linapokuwa Kanisa Linaloshinda. Kanisa Linalopigana ni jina la kanisa la Mungu ambalo limeundwa na ngano na magugu. Kanisa Linaloshinda ni mlima mtakatifu wa Mungu ulio “mtakatifu,” na “wageni hawatapita ndani yake tena kamwe.”
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.
L’avènement de l’étendard élevé, qui est l’Église triomphante, qui est « le huitième issu des sept », qui correspond au moment où Jérusalem est « sainte », s’accompagne de « signes ». Afin que Jésus fournisse à Son peuple le point de repère lui permettant de reconnaître le « signe » de vie ou de mort, lequel identifie le scellement des cent quarante-quatre mille, Il a employé les arbres et le cycle naturel de la vie d’un arbre pour enseigner cette leçon de la plus haute importance.
“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.
„ქრისტემ თავის ხალხს უბრძანა, ედარაჯათ მისი მოსვლის ნიშნებისთვის და გაეხარათ, როდესაც იხილავდნენ თავიანთი მომავალი მეფის ნიშანს. „როცა ეს ამბები დაიწყებს ახდენას,“ თქვა მან, „მაშინ აღიმართეთ და აღაპყარით თქვენი თავები, რადგან თქვენი გამოსყიდვა მოახლოებულია.“ მან თავის მიმდევრებს მიუთითა გაზაფხულზე კვირტგამოსულ ხეებზე და თქვა: „როცა ისინი უკვე აყვავდებიან, თქვენ ხედავთ და თვითონვე იცით, რომ ზაფხული უკვე ახლოს არის. ასევე თქვენც, როცა იხილავთ, რომ ეს ამბები ხდება, იცოდეთ, რომ ღვთის სასუფეველი ახლოს არის.“ ლუკა 21:28, 30, 31.“ დიადი ბრძოლა, 308.
When the trees of Spring begin to bud out, Summer is near.
When the trees of Spring begin to bud out, Summer is near.
The harvest is past, the summer is ended, and we are not saved. Jeremiah 8:20.
Uvuno umepita, kiangazi kimekwisha, nasi hatujaokolewa. Yeremia 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.
Le bourgeonnement des arbres indique que c’est le printemps; nous savons alors que l’été est proche, et c’est en été que la moisson est rentrée.
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.
អត់សត្រូវដែលបានព្រោះពួកវាគឺអារក្ស; រដូវច្រូតគឺជាទីបញ្ចប់នៃលោកិយ; ហើយអ្នកច្រូតគឺពួកទេវតា។ ម៉ាថាយ 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.
La moisson a lieu à la fin du monde. Lorsque les arbres commencent à bourgeonner, vous devez savoir que la fin du monde est imminente.
“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.
« Une parole du Sauveur ne doit pas être utilisée pour en détruire une autre. Bien que nul ne connaisse ni le jour ni l’heure de son avènement, il nous est enseigné, et il nous est demandé, de savoir quand il est proche. Il nous est en outre enseigné que mépriser son avertissement, et refuser ou négliger de savoir quand son avènement est proche, sera pour nous aussi fatal que ce le fut pour ceux qui vivaient aux jours de Noé de ne pas savoir quand le déluge allait venir. » The Great Controversy, 371.
We will continue our study of Luke chapter twenty-one in the next article.
Gelecek makalede Luka yirmi birinci bölüm üzerindeki incelememize devam edeceğiz.
“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.
“Naona kwamba mamlaka za dunia sasa zinatikiswa na kwamba matukio yanakuja kwa mpangilio. Vita, na habari za vita, upanga, njaa, na tauni ndiyo ya kwanza kuitikisa mamlaka ya dunia; kisha sauti ya Mungu itatikisa jua, mwezi, na nyota, na dunia hii pia. Nikaona kwamba kutikiswa kwa mamlaka katika Ulaya siyo, kama wengine wanavyofundisha, kutikiswa kwa mamlaka za mbingu, bali ni kutikiswa kwa mataifa yenye ghadhabu.” Early Writings, 41.