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.

Mmezu nke ihe ịrịba ama ndị anyanwụ, ọnwa, na kpakpando nọchiri anya ya ka ndị ọkà mmụta akụkọ ihe mere eme, ndị ọsụ ụzọ nke Adventism, na site n’akwụkwọ Sister White atụlewo nke ọma nke ukwuu. Ụfọdụ n’ime ihe ịrịba ama ndị Jizọs kwuru banyere ha amachaghị nke ọma dị ka ndị ọzọ. Ọ bụ mmadụ ole na ole na-amata na “ahụhụ nke mba dị iche iche” n’elu “ụwa,” nwere mmezu pụrụ iche doro anya. Ha enweghị nghọta doro anya banyere ihe akara nke ịma jijiji nke “ike nile nke eluigwe” pụtara, ma e jiri ya tụnyere ịma jijiji nke ike nile nke ụwa pụtara. Ma ọ bụkwa mmadụ ole na ole n’ime ndị Adventist Laodisia na-aghọta na e mezuru “ọbịbịa” nke “Nwa nke mmadụ na-abịa n’ime igwe ojii” n’akụkọ ihe mere eme nke ndị 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.’

“Akwụkwọ ụbọchị na awa ziri ezi nke ọbịbịa Kraịst ekpughebeghị. Onye Nzọpụta gwara ndị na-eso ụzọ Ya na ọbụna Ya onwe Ya apụghị ime ka a mara awa nke ọbịbịa Ya nke ugboro abụọ. Ma O kwuru ihe omume ụfọdụ nke ha ga-esi mara mgbe ọbịbịa Ya dị nso. ‘A ga-enwe ihe ịrịba ama,’ ka O kwuru, ‘n’anyanwụ, na n’ọnwa, na n’kpakpando.’ ‘A ga-eme ka anyanwụ gbaa ọchịchịrị, ọnwa agaghị enye ìhè ya, kpakpando nke eluigwe ga-adakwa.’ N’elu ụwa, ka O kwuru, a ga-enwe ‘ahụhụ nke mba dị iche iche, na mgbagwoju anya; oké osimiri na ebili mmiri na-ada ụda; obi mmadụ na-ada ha mba n’ihi egwu, na n’ihi ile anya n’ihu ihe ndị ahụ na-abịa n’elu ụwa.’”

“‘And they shall see the Son of man coming in the clouds of heaven with power and great glory. And he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other.’

“‘Ha ga-ahụ Nwa nke mmadụ ka Ọ na-abịa n’ígwé ojii nke eluigwe n’ike na n’ebube dị ukwuu. Ọ ga-ezikwa ndị mmụọ ozi Ya na nnukwu ụda opi, ha ga-achịkọtakwa ndị Ọ họrọrọ site n’akụkụ anọ nke ụwa, site n’otu nsọtụ eluigwe ruo n’ọzọ.’

“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.

“E mezuworo ihe ịrịba ama ndị ahụ n’anyanwụ, n’ọnwa, na n’kpakpando. Kemgbe oge ahụ, ala ọma jijiji, oke ifufe, ebili mmiri ukwu nke oke osimiri, ọrịa na-efe efe, na ụnwụ abawanyela. Mbibi kachasị egwu, nke ọkụ na iju mmiri na-akpata, na-esochi ibe ha ngwa ngwa n’usoro. Ọdachi ndị ahụ dị egwu nke na-eme site n’izu ruo n’izu na-agwa anyị okwu n’olu ịdọ aka ná ntị siri ike, na-ekwupụta na ọgwụgwụ adịla nso, na ihe ukwu ma bụrụ nke ikpeazụ ga-eme n’oge na-adịghị anya n’ụzọ a na-apụghị izere ezere.

“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.

“Oge nnwale agaghị aga n’ihu ogologo oge ọzọ. Ugbu a Chineke na-ewepụ aka Ya nke na-egbochi ihe ọjọọ n’ụwa. Ruo ogologo oge ka Ọ na-ekwu okwu n’ebe ndị ikom na ndị inyom nọ site n’ọrụ nke Mmụọ Nsọ Ya; ma ha egeghị oku ahụ ntị. Ugbu a Ọ na-ekwu okwu n’ebe ndị Ya nọ, nakwa n’ebe ụwa nọ, site n’ikpe Ya nile. Oge nke ikpe ndị a bụ oge ebere nye ndị ahụ ndị na-enwetabeghị ohere ịmụta ihe bụ eziokwu. Nwayọọ ka Onyenweanyị ga-elekwasị ha anya. Obi Ya nke ebere emetụwo ya n’obi; aka Ya ka ka agbatịkwara iji zọpụta. A ga-anabata ọnụ ọgụgụ buru ibu n’ime ìgwè nchekwa ahụ, bụ ndị n’ụbọchị ikpeazụ ndị a ga-anụ eziokwu ahụ nke mbụ.” 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.

A na-emegharị akụkọ ihe mere eme nke ndị Millerite ruo n’akwụkwọ ozi ikpeazụ n’ụbọchị ikpeazụ. “Ihe ịrịba ama” ndị gosipụtara ọbịbịa na akụkọ ihe mere eme nke mmụọ ozi mbụ, na-anọchi anya “ihe ịrịba ama” ndị na-egosi ọbịbịa na akụkọ ihe mere eme nke mmụọ ozi nke atọ. Mmegharị niile dị nsọ nke ndozigharị na-adaba n’otu ahịrị na mmegharị nke mmụọ ozi nke atọ n’ụbọchị ikpeazụ.

“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.

“Ọrụ Chineke n’ụwa na-egosi, site n’ọgbọ ruo n’ọgbọ, ịdị ka ibe ya nke pụtara ìhè n’ime mgbanwe ukwu ọ bụla ma ọ bụ mmegharị okpukpe ọ bụla. Ụkpụrụ nile nke Chineke si emeso mmadụ ihe na-adị otu mgbe nile. Mmegharị ndị dị mkpa nke oge a nwere ihe ha na ha kwekọrọ n’ime nke gara aga, ahụmahụ nke chọọchị n’oge ndị mbụ nwekwara ihe ọmụmụ bara uru nke ukwuu nye oge anyị ugbu a.” 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.

Akụkọ ihe mere eme nke mmụọ ozi dị ike ahụ nke Mkpughe iri na asatọ na-anọchi anya, bụ nke mmụọ ozi nke atọ, ma akụkọ ihe mere eme nke mmụọ ozi nke atọ na-aga n’otu akara na akụkọ ihe mere eme nke mmụọ ozi nke mbụ na nke abụọ nke akụkọ ihe mere eme ndị 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.

“Chineke enyewo ozi nke Mkpughe 14 ọnọdụ ha n’usoro amụma, ọrụ ha agaghịkwa akwụsị ruo n’ọgwụgwụ akụkọ ihe mere eme nke ụwa a. Ozi nke mmụọ ozi mbụ na nke abụọ ka bụ eziokwu maka oge a, ha ga-agakwa n’akụkụ nke a nke na-esote. Mmụọ ozi nke atọ ji olu ike kpọsa ịdọ aka ná ntị ya. ‘Mgbe ihe ndị a gasịrị,’ ka Jọn kwuru, ‘ahụrụ m mmụọ ozi ọzọ ka ọ na-esi n’eluigwe agbadata, onye nwere ike dị ukwuu, ụwa wee mụọ ìhè site n’ebube ya.’ N’ime mmụba ìhè a, a jikọtara ìhè nke ozi atọ ahụ nile.” 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.

A kọwakwara ọrụ nke mmụọ ozi mbụ na nke abụọ, nke e jiri ọrụ nke mmụọ ozi nke atọ tụnyere, n’ilu banyere ụmụ agbọghọ iri ahụ na-amaghị nwoke.

“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.

“A na-ezo m ugboro ugboro n’akụkọ ilu banyere ụmụ agbọghọ iri ahụ, ise n’ime ha bụ ndị amamihe, ise kwa bụ ndị nzuzu. Akụkọ ilu a emezuola, a ga-emekwa ya ruo n’ókè nke mkpụrụedemede ya, n’ihi na o nwere ngwa pụrụ iche n’oge a, ma, dị ka ozi mmụọ ozi nke atọ, e mezuola ya, ọ ga-anọgidekwa bụrụ eziokwu dị ugbu a ruo na mmechi nke oge.” Review and Herald, Ọgọọst 19, 1890.

The history represented in Revelation chapter ten of the Book of revelation is represented as the seven thunders, and the seven thunders represent the events which took place during the history of the Millerites, which was the history of the first and second angels’ messages. The seven thunders also represent “future events” that occur in the last days, and they are fulfilled in the same “order” as they were in the history of the Millerites.

A kọwara akụkọ ihe mere eme nke e sere na Mkpughe isi nke iri n’akwụkwọ Mkpughe dịka égbè eluigwe asaa ahụ, ma égbè eluigwe asaa ahụ na-anọchi anya ihe ndị mere n’oge akụkọ ihe mere eme nke ndị Millerite, nke bụ akụkọ nke ozi nke mmụọ ozi mbụ na nke abụọ. Égbè eluigwe asaa ahụ na-anọchikwa anya “ihe ndị ga-eme n’ọdịnihu” nke na-eme n’ụbọchị ikpeazụ, a na-emekwa ha n’otu “usoro” ahụ dịka e mere ha n’akụkọ ihe mere eme nke ndị Millerite.

“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. …

“Ìhè pụrụ iche e nyere Jọn, nke e gosipụtara n’ime égbè-eluigwe asaa ahụ, bụ nkọwa doro anya nke ihe omume ndị ga-eme n’okpuru ozi nke mmụọ-ozi mbụ na nke abụọ. …”

“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.

“Mgbe égbè eluigwe asaa ndị a kwupụtasịrị olu ha, iwu ahụ bịakwutere Jọn dịka o bịakwutere Daniel banyere obere akwụkwọ ahụ: ‘Kaa akara n’ihe ndị ahụ égbè eluigwe asaa ahụ kwupụtara.’ Ihe ndị a metụtara ihe omume ndị ga-adị n’ọdịnihu, nke a ga-ekpughe n’usoro ha.” 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.

Mmegharị imezigharị niile na-agakọ ibe ha, a ga-ebubakwa ha ọnụ “akara n’elu akara,” iji gosi mmegharị ikpeazụ nke imezigharị nke puku mmadụ otu narị na iri anọ na anọ. Ilu ụmụ agbọghọ iri ahụ na-egosi ahụmahụ ime mmụọ nke ndị Chineke n’ime mmegharị Millerite na mmegharị nke puku mmadụ otu narị na iri anọ na anọ.

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

“Akụkọ ilu banyere ụmụagbọghọ iri ahụ nke dị na Matiu 25 na-akọwakwa ahụmịhe nke ndị mmadụ 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.

Ọrụ na ozi nke ma ndị Millaịtị ma otu narị puku iri anọ na anọ ahụ ka e ji ndị mmụọ ozi atọ nke Mkpughe iri na anọ nọchite anya ya.

“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.

“Enwewo m ohere ndị dị oké ọnụ ahịa iji nweta ahụmahụ. Enwewo m ahụmahụ n’ozi nke ndị mmụọ ozi mbụ, nke abụọ, na nke atọ. A na-anọchi anya ndị mmụọ ozi ahụ dịka ndị na-efe n’etiti eluigwe, na-ekwusara ụwa ozi ịdọ aka ná ntị, ma na-enwe mmetụta kpọmkwem n’ahụ ndị mmadụ bi n’ụbọchị ikpeazụ nke akụkọ ihe mere eme nke ụwa a. Ọ dịghị onye na-anụ olu ndị mmụọ ozi ndị a, n’ihi na ha bụ ihe nnọchianya nke na-anọchi anya ndị nke Chineke na-arụkọ ọrụ n’ịdị n’otu na eluigwe dum. Ndị ikom na ndị inyom, ndị Mmụọ nke Chineke mere ka ha nwee ìhè, ma ndị e doro nsọ site n’eziokwu, na-ekwusa ozi atọ ahụ n’usoro ha.” 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.

Ihe omume amụma ndị a na-anọchi anya n’Isi nke iri nke Mkpughe, bụ ndị égbè eluigwe asaa ahụ na-anọchi anya. Ihe omume ndị ahụ na-akara ebe e jikọtara ihe bụ nke Chineke na nke mmadụ. “Ihe ịrịba ama” ndị Kraịst kọwara n’Isi nke iri abụọ na anọ nke Matiu, Isi nke iri na atọ nke Mak, na Isi nke iri abụọ na otu nke Luk, na-anọchi anya “ihe ịrịba ama” ndị butere ngagharị Millerite ma bụrụkwa akaebe yiri ya banyere ngagharị nke puku mmadụ narị otu na iri anọ na anọ ahụ. Puku mmadụ narị otu na iri anọ na anọ ahụ adịghị atọ ọnwụ ụtọ dịka Inọk na Ịlaịja na-anọchi anya ya. Septemba 11, 2001, “ihe ịrịba ama” ahụ Kraịst kọwara dịka nke na-akara mbata nke ọgbọ ikpeazụ nke akụkọ ụwa, ka a kọwara n’Isi nke iri abụọ na otu nke Luk. Iji bụrụ n’etiti òtù ahụ e ji Inọk na Ịlaịja na-anọchi anya, ndị a na-akpọ puku mmadụ narị otu na iri anọ na anọ, chọrọ ka a mata “ihe ịrịba ama” ahụ na ihe niile ọ na-anọchi anya ya.

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.

Mgbe Jisọs duru ndị na-eso ụzọ Ya site n’akụkọ ihe mere eme nke “ihe ịrịba ama” ndị butere mmegharị Millerite, Ọ mesịrị kwughachi ma gbasaa àmà akụkọ ihe mere eme Ya, site n’itinye ilu nke nọchiri anya otu akụkọ ihe mere eme ahụ.

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.

O wee gwa ha ilu; Leenu osisi fiig, na osisi niile; mgbe ha putara ome ugbu a, unu na-ahụ ma mara site n’onwe unu na oge okpomọkụ adịla nso. Otu a kwa, mgbe unu hụrụ ihe ndị a na-emezu, maranụ na alaeze Chineke adịla nso. N’ezie asị m unu, ọgbọ a agaghị agabiga, ruo mgbe ihe ndị a niile ga-emezu. Eluigwe na ụwa ga-agabiga: ma okwu m agaghị agabiga. Luk 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.

Jizọs bidoro ilu ahụ site n’ịkọwa ọdịiche dị n’etiti “osisi fig,” n’otu, na “osisi nile.” “Osisi fig” ahụ bụ ndị ọgbụgba-ndụ, bụ ndị, n’ụbọchị ikpeazụ, bụ Adventizim Laodisia, ndị na-ekwupụta na ha bụ ndị fọdụrụnụ nke Chineke. “Osisi” ndị ọzọ bụ ndị mba ọzọ.

“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.

“Lezienụ ọnụ n’ọbụbụ ọnụ e tinyere n’osisi fig, nke na-anọchi anya mba ndị Juu, nke e kpuchiri n’akwụkwọ nke nkwupụta okwukwe, ma a hụghị mkpụrụ ọ bụla n’elu ya. A kpọpụtara ọbụbụ ọnụ ahụ megide osisi fig ahụ, nke na-anọchi anya onye omume ya, onye na-eche echiche, onye dị ndụ, onye Chineke bụrụụrụ ọnụ, na-adị ndụ dịka ndị Juu siri dị ruo afọ iri anọ mgbe ihe omume a gasịrị, ma o nwụrụ anwụ. Lezienụ, osisi ndị ọzọ, ndị na-anọchi anya ndị mba ọzọ, ekpuchighị ha. Ha enweghị akwụkwọ, ha emeghịkwa nkwulu ọ bụla nke inwe ihe ọmụma banyere Chineke. Oge ha ga-amị mkpụrụ erubeghị.” 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.

Adventizim Laodisia n’ụbọchị ikpeazụ bụ nke a bụrụ ọnụ, n’ihi na, ọ bụ ezie na ọ na-ekwupụta na ọ bụ ndị fọdụrụnụ nke Chineke, nkwupụta ya amịtaghị mkpụrụ. Jisọs na-eme isi okwu abụọ jikọtara ọnụ, ma dị iche, n’akụkụ Akwụkwọ Nsọ a. Ọ na-akọwapụta ọdịiche dị n’etiti ndị na-ekwupụta na ha bụ ndị Chineke na ndị mba ọzọ, ndị na-adịghị ekwupụta na ha na-edobe iwu Chineke, ma ọ bụ na ha nwere Mmụọ nke Amụma, nke bụ àgwà ndị fọdụrụnụ nke ụbọchị ikpeazụ, nke Adventizim Laodisia na-ekwupụta na ọ na-edobe. Akwụkwọ ndụ ndị ahụ n’ụbọchị ikpeazụ na-anọchi anya nkwupụta a na-ekwu na mmadụ bụ ndị fọdụrụnụ Jọn kọwara n’akwụkwọ Mkpughe.

“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.

“E gosiri ụwa ndị mba ọzọ n’osisi fig ndị na-enweghị akwụkwọ na mkpụrụ. Ndị mba ọzọ dara ogbenye, dịka ndị Juu kwa, n’ịsọpụrụ Chineke, ma ha ekwughị na ha nọ n’amara Chineke. Ha etoghi onwe ha ọnụ banyere ịdị elu nke ime mmụọ ha. Ha bụ ndị kpuru ìsì n’ụzọ niile n’ihe metụtara ụzọ na ọrụ Chineke. N’ebe ha nọ, oge mkpụrụ fig erubeghị. Ha ka na-ele anya n’ihu n’ụbọchị nke ga-ewetara ha ìhè na olileanya.” 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.

E nyere ọdịiche dị n’etiti osisi fig na osisi ndị ọzọ site n’aka Kraịst otu ọdịiche ọzọ. Oge osisi ga-apụta mkpụrụ-ome maka fig dị iche na oge osisi ndị mba ọzọ ga-apụta mkpụrụ-ome. N’ụbọchị ikpeazụ, “a na-enye ụka oku abụọ dị iche iche,” ma olu mbụ sitere n’aka mmụọ ozi nke Mkpughe isi nke iri na asatọ na-akọwa oge mgbe ịpụta mkpụrụ-ome maka puku mmadụ narị otu na iri anọ na anọ ga-eme. “Olu nke abụọ” nke Mkpughe iri na asatọ na-anọchi anya oge osisi ndị ọzọ ga-apụta mkpụrụ-ome.

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.

N’ụbọchị Kraịst, ndị Juu bụ osisi fiig, ndị Mba ọzọ bụkwa osisi ndị ọzọ. N’akụkọ ihe mere eme nke ndị Millerite, ndị Protestant bụ osisi fiig, ndị Millerite bụkwa osisi ndị ọzọ. N’ụbọchị ikpeazụ, Adventism nke Laodisia bụ osisi fiig na-amịghị mkpụrụ nke a na-ewepụ na Jerusalem (ubi vaịn), ma otu narị na puku iri anọ na anọ bụ osisi fiig ndị na-amị mkpụrụ. Ụmụ Chineke ndị ọzọ, ndị ka nọ na Babilọn, ka a na-anọchi anya dị ka ndị Mba ọzọ.

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.

“Ndị mba ọzọ,” dịka nkọwa ya si dị, bụ “onye ọbịa.” Osisi ndị mba ọzọ nọ n’ọnọdụ ụra (nwụrụ anwụ), na-enweghị mkpụrụ-ntopute ma ọ bụ mkpụrụ osisi n’oge osisi figi ahụ na-apụta mkpụrụ-ntopute ma bịa na ndụ. Osisi nọ n’ọnọdụ ụra bụ osisi kpọrọ nkụ, ma mgbe a kpọrọ ndị mba ọzọ ka ha si na Babilọn pụta, site n’olu nke abụọ nke Mkpughe isi nke iri na asatọ, mgbe ahụ ha ga-ahọrọ idebe Ụbọchị Izu Ike nke ụbọchị nke asaa ma banye n’ọgbụgba ndụ ha na Onyenwe anyị.

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.

Ka nwa onye mba ọzọ nke sonyere onwe ya n’ebe Onyenwe anyị nọ ekwukwala, sị, N’ezie, Onyenwe anyị ekewapụrụ m kpamkpam n’ebe ndị Ya nọ: ka onye ọnaa ghara ikwu, sị, Lee, abụ m osisi kpọrọ nkụ. N’ihi na otu a ka Onyenwe anyị na-ekwu nye ndị ọnaa ndị na-edebe sabbat m nile, na-ahọrọ ihe ndị na-atọ m ụtọ, na-ejidesikwa ọgbụgba ndụ m ike; Ọ bụkwa ha ka m ga-enye n’ụlọ m na n’ime mgbidi m ebe na aha ka mma karịa nke ụmụ ndị ikom na nke ụmụ ndị inyom: m ga-enye ha aha ebighị ebi, nke a na-agaghị ebipụ. Ọzọkwa, ụmụ ndị mba ọzọ, ndị na-esonye onwe ha n’ebe Onyenwe anyị nọ, ijere Ya ozi, na ịhụ aha Onyenwe anyị n’anya, ịbụ ndị ohu Ya, onye ọbụla nke na-edebe sabbat ka ọ ghara imerụ ya, na-ejidesikwa ọgbụgba ndụ m ike; Ọ bụkwa ha ka m ga-eweta n’ugwu nsọ m, meekwa ka ha ṅụrịa ọṅụ n’ụlọ ekpere m: àjà-nsure-ọkụ ha na àjà ha ga-anabatakwa n’elu ebe ịchụàjà m; n’ihi na a ga-akpọ ụlọ m ụlọ ekpere maka mmadụ nile. Aịsaịa 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.

Onye ọbịa bụ “onye mba ọzọ,” “olu nke abụọ” na-akpọkwa ha ka ha si na Babilọn pụta, a ga-ebubatakwa ha n’ugwu nsọ nke Chineke, mgbe ahụ ọ ga-abụ ugwu Ya “dị nsọ,” n’ihi na a ga-ekewapụrịrị ọka wit na ahịhịa ọjọọ site n’usoro ule ahụ nke e gosipụtara n’akụkọ ihe mere eme nke “olu mbụ”. Mgbe ha bịara n’ugwu nke Onyenwe anyị n’ụbọchị ikpeazụ, ndị mba ọzọ agaghịzi abụ ndị ọbịa, ma ọ bụ osisi akọrọ.

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.

Anyanwụ na ọnwa ga-agba ọchịchịrị, kpakpando dị iche iche ga-ewepụkwa ìhè ha. Onye-nwe-anyị ga-esikwa na Zaịọn buo ebigbọ, si na Jerusalem kwupụta olu ya; eluigwe na ụwa ga-ama jijiji: ma Onye-nwe-anyị ga-abụ olileanya nke ndị ya, bụrụkwa ike nke ụmụ Izrel. N’otu a ka unu ga-esi mara na abụ m Onye-nwe-anyị Chineke unu, onye bi na Zaịọn, ugwu m dị nsọ: mgbe ahụ Jerusalem ga-adị nsọ, ndị mba ọzọ agaghịkwa esi n’etiti ya gafee ọzọ. 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.”

Mbata nke akụkọ ihe mere eme ebe “olu nke abụọ” na-akpọ ìgwè atụrụ ọzọ nke Chineke ka ha pụta na Babilọn nwere “ihe ịrịba ama” ndị e ji ihe ịrịba ama nke mmegharị ndị Millerite gosipụta tupu oge eruo. N’isi nke iri abụọ na anọ nke Matiu, isi nke iri na atọ nke Mak, na isi nke iri abụọ na otu nke Luk ka e depụtara àmà Kraịst nke anyị na-atụle. N’ime ndị àmà atọ ahụ ọ bụla, otu n’ime “ihe ịrịba ama” ndị e gosipụtara bụ na a ga-ama jijiji n’ike nke eluigwe, ma n’ihe nnọchianya Joel banyere “ihe ịrịba ama” ndị na-akọwapụta mgbe Jerusalem ga-abụ “nsọ”, ma “eluigwe ma ụwa ga-ama jijiji.”

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.”

Joel na-akọwapụta mmezu zuru oke nke “ihe ịrịba ama” ndị e buru amụma ha, ndị na-eme mgbe Jerusalem dị nsọ. Oge ahụ bụ mgbe Onyenwe anyị ewepụwo mmehie n’aka puku mmadụ otu narị na iri anọ na anọ, ma chọọchị Laodicea agafewo bụrụ ije Philadelphia. Ọ bụ mgbe ahụ ka ije nke isii (Philadelphia) ghọọ ije nke asatọ (Philadelphia), nke sitere n’ime chọọchị asaa ahụ. Ọ bụ mgbe ahụ ka Chọọchị Agha aghọọ Chọọchị Mmeri. Chọọchị Agha bụ aha e ji akpọ chọọchị Chineke nke mejupụtara ọka wit na ata. Chọọchị Mmeri bụ ugwu nsọ Chineke nke bụ “nsọ,” ma “ndị ọbịa agaghịzi esite n’ime ya gafee ọzọ.”

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.

Mbata nke ọkọlọtọ ahụ e welitere, nke bụ Nzukọ Kraịst na-emeri emeri, nke bụ “nke asatọ nke sitere n’ime asaa ahụ”, nke bụ mgbe Jerusalem bụ “nsọ”, na-esonyere ya “ihe ịrịba ama.” Ka Jisọs wee nye ndị Ya ihe ntụaka ha ga-eji amata “ihe ịrịba ama” nke ndụ ma ọ bụ nke ọnwụ, nke na-akọwapụta akara-ụta nke otu narị puku na puku iri anọ na anọ ahụ, O jiri osisi na usoro okike nke ndụ osisi kụziere ihe mmụta ahụ kacha mkpa.

“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.

“Kraịst enyela ndị Ya iwu ka ha na-eche ihe ịrịba ama nke ọbịbịa Ya nche ma ṅụrịa ọṅụ mgbe ha ga-ahụ ihe ngosi nke Eze ha na-abịa. ‘Mgbe ihe ndị a malitere imezu,’ ka O kwuru, ‘lee elu, buliekwanụ isi unu; n’ihi na mgbapụta unu na-abịarukwu nso.’ O tụrụ ndị na-eso ụzọ Ya aka n’osisi ndị na-epulite akwụkwọ n’oge opupu ihe ubi, ma sị: ‘Mgbe ha malitere ịpụta epụta, unu onwe unu na-ahụ ma mara na oge ọkọchị adịkwala nso. Otu a kwa ka unu, mgbe unu hụrụ ihe ndị a ka ha na-emezu, maranụ na alaeze Chineke adịkwala nso.’ Luke 21:28, 30, 31.” The Great Controversy, 308.

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

Mgbe osisi nke Ọnwa Opupu Ihe ubi malitere ipụta mkpụrụ ntopute, Ọnwa Okpomọkụ adịla nso.

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

Owuwe aghafewo, oge okpomọkụ agwụla, ma a zọpụtaghị anyị. Jeremiah 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.

Osisi ndị na-apụta epupụta na-egosi na ọ bụ oge opupu ihe ubi, anyị wee mara mgbe ahụ na oge ọkọchị adịla nso, ọ bụkwa n’oge ọkọchị ka a na-achịkọta owuwe ihe ubi.

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.

Onye-iro ahụ kụrụ ha bụ ekwensu; owuwe ihe ubi ahụ bụ ọgwụgwụ nke ụwa; ndị na-egbukwa ya bụ ndị mmụọ ozi. Matiu 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.

Owuwe ihe ubi dị na njedebe nke ụwa. Mgbe osisi malitere ịkpụpụta mkpụrụ ndụ ọhụrụ, a chọrọ ka unu mara na njedebe nke ụwa adịla nso.

“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.

“A ghaghị ime ka otu okwu Onye Nzọpụta ghara ibibi nke ọzọ. Ọ bụ ezie na ọ dịghị mmadụ ọ bụla maara ụbọchị ma ọ bụ awa nke ọbịbịa Ya, a na-akụziri anyị ma na-achọkwa ka anyị mara mgbe ọ dị nso. A na-akụzikwa anyị ọzọ na ileghara ịdọ aka ná ntị Ya anya, na ịjụ ma ọ bụ ileghara ịmata mgbe ọbịbịa Ya dị nso, ga-abụ ihe na-egbu egbu nye anyị dịka o siri bụrụ nye ndị biri n’ụbọchị Noa na ha amaghị mgbe iju mmiri ahụ na-abịa.” The Great Controversy, 371.

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

Anyị ga-aga n’ihu n’ịmụ Luk isi nke iri abụọ na otu n’isiokwu na-esote.

“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.

“Ahụrụ m na a na-ama jijiji ugbu a ike nile nke ụwa, nakwa na ihe ndị na-eme na-abịa n’usoro. Agha, na asịrị agha, mma-agha, ụnwụ, na ọrịa-efe efe bụ ihe mbụ ga-ama jijiji ike nile nke ụwa; mgbe ahụ olu Chineke ga-ama jijiji anyanwụ, ọnwa, na kpakpando, na ụwa a kwa. Ahụrụ m na ịma jijiji nke ike nile dị na Europe abụghị, dị ka ụfọdụ na-akụzi, ịma jijiji nke ike nile nke eluigwe, kama ọ bụ ịma jijiji nke mba ndị jupụtara n’iwe.” Early Writings, 41.