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.

Cikar alamomin da rana, wata, da taurari suka wakilta ya riga ya samu isasshen bayani daga masana tarihi, majagaban Adventism, da kuma ta wurin rubuce-rubucen ’Yar’uwa White. Wasu daga cikin alamomin da Yesu ya yi magana a kansu ba su da shahara kamar wasu. Kaɗan ne suka gane cewa “ƙuncin al’ummai” a bisa “duniya,” yana da takamaiman cikawa. Ba su da fayyace game da abin da alamar girgizar “ikonin sama” take nufi, sabanin girgizar da ikonin duniya suke wakilta. Kuma kaɗan daga cikin Adventist na Laodicea ne suke fahimtar cewa “zuwan” “Ɗan mutum yana zuwa cikin gajimare” ya cika a tarihin Millerite.

“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.’

“Ba a bayyana ainihin rana da sa’ar zuwan Almasihu ba. Mai Ceto ya gaya wa almajiransa cewa shi kansa ba zai iya sanar da sa’ar bayyanarsa ta biyu ba. Amma ya ambaci waɗansu al’amura ta wurinsu za su iya sanin sa’ad da zuwansa ya kusato. ‘Za a yi alamu,’ in ji shi, ‘a rana, da wata, da taurari.’ ‘Za a duhuntar da rana, wata kuma ba za ta ba da haskenta ba, taurarin sama kuma za su fāɗi.’ A bisa duniya, in ji shi, za a yi ‘wahalar al’ummai, tare da ruɗani; teku da raƙuman ruwa suna rugugi; zukatan mutane suna sanyi saboda tsoro, da kuma saboda jiran abubuwan da suke zuwa bisa duniya.’”

“‘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.’

“‘Sa’an nan za su ga Ɗan Mutum yana zuwa a cikin gajimaren sama da iko da ɗaukaka mai girma. Kuma zai aiko mala’ikunsa tare da ƙarar ƙaho mai girma, su kuwa za su tattara zaɓaɓɓunsa daga kusurwoyi huɗu na duniya, daga wannan iyakar sama har zuwa waccan.’”

“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.

“Alamomin da suke a rana, wata, da taurari sun cika. Tun daga wannan lokaci girgizar ƙasa, hadari masu tsanani, igiyoyin ruwa masu ambaliya, annoba, da yunwa sun ƙaru. Mummunar hallaka mafi tsanani, ta wurin wuta da ambaliya, tana bin juna a saurin gaske. Mummunan bala’o’in da suke faruwa daga mako zuwa mako suna yi mana magana da sautunan gargadi masu ƙarfi, suna shelanta cewa ƙarshe ya kusa, cewa wani abu mai girma kuma tabbatacce dole ne ba da daɗewa ba ya faru.

“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.

“Lokacin jarrabawa ba zai ci gaba da wanzuwa na dogon lokaci ba. Yanzu Allah yana janye hannunsa mai kamewa daga duniya. Tun daɗe yana magana da maza da mata ta wurin aikin Ruhunsa Mai Tsarki; amma ba su kula da kiran ba. Yanzu yana magana da mutanensa, da kuma ga duniya, ta wurin shari’un hukuncinsa. Lokacin waɗannan hukuncai lokaci ne na jinƙai ga waɗanda ba su riga sun sami damar sanin abin da yake gaskiya ba. Ubangiji zai dube su da tausayi. Zuciyarsa mai jinƙai ta motsu; hannunsa kuma har yanzu a miƙe yake domin ceto. Mutane masu yawa ƙwarai za a karɓe su cikin garken aminci, waɗanda a cikin waɗannan kwanaki na ƙarshe za su ji gaskiya a karo na farko.” 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.

Tarihin Millerawa za a maimaita shi har zuwa ga kowace harafi a kwanakin ƙarshe. “Alamomin” da suka nuna zuwan da tarihin mala’ika na farko, suna zama kwatancin “alamomi” da ke nuna zuwan da tarihin mala’ika na uku. Dukan tsarkakan motsin gyarawa suna tafiya daidai da motsin mala’ika na uku a kwanakin ƙarshe.

“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.

“Aikin Allah a cikin duniya yana nuna, tun daga zamani zuwa zamani, kamanceceniya mai ban mamaki a cikin kowane babban gyaran addini ko motsi na addini. Ka’idojin yadda Allah yake mu’amala da mutane kullum iri ɗaya ne. Muhimman motsi na wannan zamani suna da kwatankwacinsu a cikin na zamanan da suka shuɗe, kuma ƙwarewar ikilisiya a zamanan dā tana da darussa masu matuƙar muhimmanci ga zamaninmu.” 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.

Tarihin da aka wakilta ta wurin mala’ika mai ƙarfi na Ru’ya ta Yohanna sura goma sha takwas, shi ne na mala’ika na uku, kuma tarihin da mala’ika na uku yake wakilta yana tafiya a layi ɗaya da tarihin mala’iku na fari da na biyu na tarihin Millerite.

“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.

“Allah ya ba saƙonnin Ru’ya ta Yohanna 14 matsayinsu a cikin jerin annabci, kuma aikinsu ba zai ƙare ba sai a rufe tarihin wannan duniya. Saƙonnin mala’ika na fari da na biyu har yanzu gaskiya ne domin wannan lokaci, kuma za su ci gaba a layi ɗaya da wannan da yake biye. Mala’ika na uku yana shelanta gargadinsa da babbar murya. ‘Bayan waɗannan abubuwa,’ in ji Yohanna, ‘na ga wani mala’ika yana saukowa daga sama, yana da iko mai girma, kuma duniya ta haskaka da ɗaukakarsa.’ A cikin wannan haskakawa, an haɗa hasken dukan saƙonnin uku.” 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.

Aikin mala’ika na fari da na biyu, wanda aikin mala’ika na uku ya yi daidai da shi, an kuma kwatanta shi a cikin misalin budurwai goma.

“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.

“Akan yi mini nuni sau da yawa zuwa ga misalin nan na budurwai goma, biyar daga cikinsu masu hikima ne, biyar kuma marasa hikima. An cika wannan misali kuma za a ci gaba da cika shi daidai ƙwarai da gaske kamar yadda yake a rubuce, gama yana da wata aikace-aikace ta musamman ga wannan lokaci, kuma, kamar saƙon mala’ika na uku, an cika shi kuma zai ci gaba da zama gaskiyar wannan zamani har zuwa ƙarshen lokaci.” Review and Herald, Agusta 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.

Tarihin da aka wakilta a Ru’ya ta Yohanna sura ta goma na littafin Ru’ya ta Yohanna an wakilta shi a matsayin tsawaye bakwai, kuma tsawayen bakwai suna wakiltar abubuwan da suka faru a lokacin tarihin Millerites, wanda shi ne tarihin saƙonnin mala’ika na fari da na biyu. Tsawayen bakwai kuma suna wakiltar “abubuwan da za su faru nan gaba” waɗanda suke faruwa a kwanaki na ƙarshe, kuma ana cika su cikin wannan “jerin” ɗaya kamar yadda suka kasance a tarihin Millerites.

“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. …

“Haske na musamman da aka ba Yohanna wanda aka bayyana a cikin tsawoyi bakwai, wani zayyana ne na al’amuran da za su faru a ƙarƙashin saƙonnin mala’ika na fari da na biyu. …”

“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.

“Bayan waɗannan tsawa bakwai sun yi sautinsu, umarni ya zo ga Yohanna kamar yadda ya zo ga Daniyel game da ƙaramin littafin nan cewa: ‘Ka rufe waɗannan abubuwan da tsawa bakwai suka furta.’ Waɗannan suna da alaƙa da al’amuran nan gaba waɗanda za a bayyana su bisa ga jerinsu.” The Seventh-day Adventist Bible Commentary, juzu’i na 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.

Dukan ƙungiyoyin gyaran hali suna tafiya a layi ɗaya da juna, kuma za a haɗa su wuri guda “layi bisa layi,” domin a bayyana motsin gyara na ƙarshe na dubu ɗari da arba’in da huɗu. Misalin budurwai goma yana nuna kwarewar cikin gida ta mutanen Allah a cikin motsin Millerite da kuma motsin dubu ɗari da arba’in da huɗu.

“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.

“Misalin budurwai goma na Matta 25 ma yana kwatanta kwarewar mutanen Adventist.” 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.

Aikin da saƙon duka Mileriyawa da kuma mutum dubu ɗari da arba’in da huɗu mala’iku uku na Ru’ya ta Yohanna sura ta goma sha huɗu ne suke wakilta.

“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.

“Na sami damammaki masu daraja na samun kwarewa. Na sami kwarewa a cikin saƙonnin mala’iku na fari, na biyu, da na uku. Ana wakiltar mala’ikun suna tashi a tsakiyar sararin sama, suna shelanta wa duniya saƙon gargaɗi, kuma suna da dangantaka kai tsaye da mutanen da suke rayuwa a kwanakin ƙarshe na tarihin wannan duniya. Ba wanda yake jin muryar waɗannan mala’iku, gama alama ce da ke wakiltar mutanen Allah waɗanda suke aiki cikin jituwa da samaniyar sama. Maza da mata, waɗanda Ruhun Allah ya haskaka, kuma aka tsarkake su ta wurin gaskiya, suna shelanta saƙonni uku ɗin nan a jerinsu.” 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.

Abubuwan da suka faru na annabci da aka wakilta a Ru’ya ta Yohanna sura ta goma, tsawoyi bakwai ne suka wakilta su. Waɗannan abubuwan suna nuna inda allahntaka ta haɗu da ɗan adam. “Alamun” da Kristi ya bayyana a Matiyu sura ta ashirin da huɗu, Markus sura ta goma sha uku, da Luka sura ta ashirin da ɗaya suna wakiltar “alamun” da suka shigar da motsin Millerite, kuma suna wakiltar shaidar da ta yi daidai da motsin dubu ɗari da arba’in da huɗu. Dubu ɗari da arba’in da huɗu ba sa ɗanɗanar mutuwa kamar yadda Anuhu da Iliya suka wakilta. Satumba 11, 2001, “alamar” da Kristi ya bayyana a matsayin mai nuna isowar tsara ta ƙarshe a tarihin duniya, an bayyana ta a Luka sura ta ashirin da ɗaya. Don a kasance cikin wannan rukuni da Anuhu da Iliya suka wakilta, waɗanda ake kira dubu ɗari da arba’in da huɗu, yana bukatar a gane “alamar” da kuma dukan abin da take wakilta.

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.

Bayan Yesu ya bi da almajiransa ta cikin tarihin “alamomi” waɗanda suka gabatar da motsin Millerite, sai Ya sāke maimaita shaidarsa ta tarihi tare da faɗaɗa ta, ta wurin haɗa wani misali da yake wakiltar wannan tarihin ɗaya.

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.

Sai ya yi musu wani misali, ya ce, Ku dubi itacen ɓaure, da dukan itatuwa; sa’ad da suka fara toho, kuna gani, kuna kuma sani da kanku cewa rani ya kusa. Haka nan ku ma, sa’ad da kuka ga waɗannan abubuwa suna faruwa, ku sani cewa mulkin Allah ya kusa. Gaskiya ina gaya muku, wannan tsara ba za ta shuɗe ba, sai an cika dukan waɗannan abubuwa. Sama da ƙasa za su shuɗe; amma maganata ba za ta shuɗe ba. Luka 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 ya fara misalin ne ta wurin bayyana bambanci tsakanin “itacen ɓaure,” a mufuradi, da kuma “dukan itatuwa.” “Itacen ɓaure” shi ne mutanen alkawari, waɗanda a kwanaki na ƙarshe su ne Adventism na Laodikiya, waɗanda suke ikirarin cewa su ne ragowar mutanen Allah. Sauran “itatuwan” kuwa al’ummai ne.

“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.

“Ku lura da la’antar itacen ɓaure, wanda yake wakiltar al’ummar Yahudawa, a lulluɓe da ganyen ikirari, amma ba a sami wani ’ya’ya a kansa ba. An furta la’ana a kan itacen ɓauren, wanda yake wakiltar wakili mai ɗabi’a, mai tunani, mai rai, wanda Allah ya la’anta, yana rayuwa kamar yadda Yahudawa suka rayu na shekaru arba’in bayan wannan abin da ya faru, duk da haka matacce ne. Ku lura, sauran itatuwa, masu wakiltar Al’ummai, ba a rufe su ba. Ba su da ganye, ba sa yin wani iƙirarin suna da sanin Allah. Lokacinsu na ɗaukar ’ya’ya bai riga ya yi ba.” 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.

Adventisancin Laodiceya a kwanaki na ƙarshe abin la’ana ne, gama ko da yake tana ikirarin cewa ita ce ragowar mutanen Allah, ikirarinta ba ya haifar da ɗa. Yesu yana bayyana abubuwa biyu masu alaƙa da juna, amma dabam, a cikin wannan nassi. Yana nuna bambanci tsakanin mutanen Allah na ikirari da Al’ummai, waɗanda ba sa ikirarin kiyaye dokar Allah, ko mallakar Ruhun Annabci, waɗanda su ne siffofin ragowar kwanaki na ƙarshe, waɗanda Adventisancin Laodiceya ke ikirarin riƙewa. Ganyen a kwanaki na ƙarshe suna wakiltar ikirarin da ake yi na zama ragowar da Yohanna ya bayyana a cikin littafin Ru’ya ta Yohanna.

“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.

“Duniyar Al’ummai ta wakilce ta wurin itatuwan ɓaure marasa ganye, marasa ’ya’ya. Al’ummai ba su da tsoron Allah, kamar yadda Yahudawa ma ba su da shi, amma ba su yi da’awar cewa suna cikin tagomashin Allah ba. Ba su yi fariya da wata ɗaukakar ruhaniya ba. Makafi ne ta kowane fanni game da hanyoyi da ayyukan Allah. A gare su lokacin ɓaure bai riga ya yi ba. Har yanzu suna sa rai ga wata rana da za ta kawo musu haske da bege.” Signs of the Times, Fabrairu 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.

Kristi ya kuma ba da wata ƙarin bambanci tsakanin itacen ɓaure da sauran itatuwa. Lokacin da itacen ɓaure zai tohe ya fito, ya bambanta da lokacin da itatuwan Al’ummai za su toho su fito. A cikin kwanaki na ƙarshe “ana ba wa ikkilisiyoyi kira biyu mabambanta,” kuma murya ta fari daga mala’ikan Ru’ya ta Yohanna sura ta goma sha takwas, tana fayyace lokacin da fitowar toho ga mutum ɗari da arba’in da huɗu ya kamata ta auku. “Murya ta biyu” ta Ru’ya ta Yohanna goma sha takwas, tana wakiltar lokacin da sauran itatuwa za su toho su fito.

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.

A zamanin Almasihu Yahudawa su ne itacen ɓaure, al’ummai kuma su ne sauran itatuwa. A tarihin Millerite, Furotestoci su ne itacen ɓaure, Millerites kuma su ne sauran itatuwa. A kwanaki na ƙarshe, Adventism na Laodicea shi ne itacen ɓaure marar ’ya’ya wanda ake cirewa daga Urushalima (gonar inabi), kuma dubu ɗari da arba’in da huɗu su ne itatuwan ɓaure masu ba da ’ya’ya. Sauran ’ya’yan Allah waɗanda har yanzu suke cikin Babila ana wakilta su a matsayin al’ummai.

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.

“Baƙo,” bisa ma’anarsa, shi ne “wani ba na gida ba.” Itatuwan al’ummai suna cikin barci (matattu), ba su fitar da ƙwaiƙwayo ko ’ya’ya a lokacin da itacen ɓaure yake fitar da ƙwaiƙwayo ya kuma sāke rayuwa. Itace mai barci itace busasshiya, kuma sa’ad da ake kiran Al’ummai su fito daga Babila, ta wurin murya ta biyu ta Wahayi sura ta goma sha takwas, sa’an nan za su zaɓi kiyaye Asabar ta yini na bakwai kuma su shiga alkawari tare da Ubangiji.

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.

Kada kuma ɗan baƙo wanda ya haɗa kansa ga Ubangiji ya yi magana, yana cewa, “Lalle Ubangiji ya raba ni gaba ɗaya da mutanensa”; kada kuma bawan da aka yi wa fyaɗe ya ce, “Ga shi, ni itace busashshe ne.” Gama haka Ubangiji ya ce wa bayin da aka yi wa fyaɗe waɗanda suke kiyaye Asabbataina, suke zaɓar abin da yake faranta mini rai, kuma suke riƙe alkawarina; har ma gare su zan ba a gidana da cikin katanguna na wuri da suna mafi alheri fiye da na ’ya’ya maza da na ’ya’ya mata: zan ba su suna madawwami, wanda ba za a yanke shi ba. Haka kuma ’ya’yan baƙi, waɗanda suka haɗa kansu ga Ubangiji, domin su bauta masa, su ƙaunaci sunan Ubangiji, su zama bayinsa, kowane wanda yake kiyaye Asabaci don kada ya ƙazantar da shi, kuma yake riƙe alkawarina; su ma zan kawo su zuwa dutsena mai tsarki, in sa su yi farin ciki a cikin gidana na addu’a: hadayunsu na ƙonawa da hadayunsu za a karɓe su a bisa bagadena; gama za a kira gidana gidan addu’a domin dukan al’ummai. Ishaya 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.

Baƙo shi ne “Ba’al’umme,” kuma “muryar ta biyu” tana kiran su su fito daga Babila, kuma a kawo su zuwa dutsen Allah mai tsarki; sa’an nan kuwa zai zama dutsensa “mai tsarki,” gama alkama da ciyawar banza za a raba su ta wurin aikin gwaji da aka wakilta a cikin tarihin “muryar ta farko”. Sa’ad da suka zo dutsen Ubangiji a kwanaki na ƙarshe, Ba’al’umme ba za su ƙara zama baƙi ko busassun itatuwa ba.

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.

Rana da wata za su duhunta, taurari kuma za su janye haskensu. Ubangiji kuma zai yi ruri daga Sihiyona, ya kuma furta muryarsa daga Urushalima; sammai da ƙasa kuma za su girgiza; amma Ubangiji zai zama bege ga mutanensa, da ƙarfi ga ’ya’yan Isra’ila. Ta haka za ku sani ni ne Ubangiji Allahnku, mai zama a Sihiyona, tsaunina mai tsarki: sa’an nan Urushalima za ta zama mai tsarki, baƙi kuma ba za su ƙara ratsa cikinta ba har abada. Joel 3:15–17.

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.”

Shigar da tarihin da “murya ta biyu” ke kiran sauran garken Allah su fito daga Babila yana da “alamu” waɗanda alamu na motsin Millerite suka kasance wakilai a gare su. A cikin Matiyu sura ta ashirin da huɗu, Markus sura ta goma sha uku, da Luka sura ta ashirin da ɗaya, an gabatar da shaidar Kristi da muke la’akari da ita. A cikin kowanne daga waɗannan shaidu uku, ɗaya daga cikin “alamun” da aka bayyana shi ne cewa za a girgiza ikokin sammai, amma a cikin bayanin Joel game da “alamun” da suke nuna lokacin da Urushalima za ta kasance “mai tsarki”, duka “sammai da ƙasa za su girgiza.”

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.”

Yowel yana bayyana cikakkiyar cikar “alamu” da aka annabta waɗanda suke faruwa sa’ad da Urushalima take mai tsarki. Wannan lokaci ne sa’ad da Ubangiji ya kawar da zunubai daga cikin dubu ɗari da arba’in da huɗu, kuma ikilisiyar Laodikiya ta sauya zuwa motsin Filadelfiya. A nan ne motsi na shida (Filadelfiya) ya zama motsi na takwas (Filadelfiya), wato wanda yake daga cikin ikilisiyoyi bakwai. A nan ne kuma Ikilisiyar Mayaka ta zama Ikilisiya Mai Nasara. Ikilisiyar Mayaka lakabi ne na ikilisiyar Allah wadda ta ƙunshi alkama da ciyawa marasa amfani. Ikilisiya Mai Nasara ita ce tsattsarkan dutsen Allah wanda yake “mai tsarki,” kuma “baƙi kuma ba za su ƙara ratsa cikinta ba.”

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.

Shigar da tuta da aka ɗaga, wadda ita ce Ikilisiya Mai Nasara, wadda ita ce “ta takwas wadda take daga cikin bakwai”, wadda kuma ita ce lokacin da Urushalima take “mai tsarki”, yana tare da “alamu.” Domin Yesu ya ba mutanensa ma’aunin da za su gane “alama” ta rai ko ta mutuwa, wadda take nuna hatimin dubu ɗari da arba’in da huɗu, sai ya yi amfani da itatuwa da zagayowar rayuwar itace a yanayi domin ya koyar da wannan darasi mai matuƙar muhimmanci.

“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.

“Kristi ya umurci mutanensa su tsare domin alamomin zuwansa, su kuma yi farin ciki sa’ad da za su ga alamomin zuwan Sarkinsu. ‘Sa’ad da waɗannan abubuwa suka fara faruwa,’ in ji Shi, ‘to, ku ɗaga kai, ku kuma ɗaga kawunanku; gama fansarku ta kusato.’ Ya nuna wa mabiyansa itatuwan bazara masu toho, ya ce: ‘Sa’ad da suka fara fitar da ganye, ku kan gani, ku kuma sani da kanku cewa rani ya kusato. Haka ma ku, sa’ad da kuka ga waɗannan abubuwa suna faruwa, ku sani cewa mulkin Allah ya kusato.’ Luka 21:28, 30, 31.” The Great Controversy, 308.

When the trees of Spring begin to bud out, Summer is near.

Sa’ad da itatuwan bazara suka fara toho, rani ya kusa.

The harvest is past, the summer is ended, and we are not saved. Jeremiah 8:20.

Girbi ya wuce, rani ya ƙare, amma ba mu sami ceto ba. Irmiya 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.

Itatuwan da suke toho suna nuna cewa bazara ta zo, sa’an nan kuma mu sani cewa rani ya kusa, kuma a cikin rani ne ake tara girbi.

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.

Maƙiyin da ya shuka su shi ne Iblis; girbi kuwa shi ne ƙarshen duniya; masu girbin kuma su ne mala’iku. Matiyu 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.

Girbi yana a ƙarshen duniya. Sa’ad da itatuwa suka fara tohowa, ana bukatar ku san cewa ƙarshen duniya ya yi kusa.

“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.

“Bai kamata a sa wata magana guda ta Mai Ceto ta rushe wata ba. Ko da yake babu wani mutum da ya san rana ko sa’ar zuwansa, an koya mana kuma an bukace mu mu san lokacin da ya yi kusa. Har wa yau, an ƙara koya mana cewa yin watsi da gargadinsa, da ƙin sani ko yin sakaci wajen sanin lokacin da zuwansa ya yi kusa, zai zama mai hallaka gare mu kamar yadda ya kasance ga waɗanda suka rayu a zamanin Nuhu, da ba su san lokacin da rigyawar ta zo ba.” The Great Controversy, 371.

We will continue our study of Luke chapter twenty-one in the next article.

Za mu ci gaba da nazarinmu na Luka sura ta ashirin da ɗaya a cikin talifi na gaba.

“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.

“Na ga cewa yanzu ana jijjiga ikon duniya kuma abubuwa suna zuwa ne bisa tsari. Yaƙi, da jita-jitar yaƙi, takobi, yunwa, da annoba su ne na farko da za su jijjiga ikon duniya; sa’an nan muryar Allah za ta jijjiga rana, wata, da taurari, har ma da wannan duniya. Na ga cewa jijjigar ikon da ke cikin Turai ba ita ce, kamar yadda waɗansu ke koyarwa, jijjigar ikon sammai ba, amma jijjigar al’ummai masu fushi ce.” Early Writings, 41.