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.
Izuba, ukwezi, n’inyenyeri byashushanyije ibimenyetso byasohoye byarasobanuwe bihagije n’abanyamateka, n’abapayoniye b’Abadiventisiti, ndetse no mu nyandiko za Mushiki wa White. Bimwe mu bimenyetso Yesu yavuzeho si byo bimenyerewe nk’ibindi. Bake ni bo bamenya ko “amakuba y’amahanga” ari “mu isi” yagize isohozwa ryihariye. Nta busobanuro buboneye bafite ku cyo ikimenyetso cyo guhungabanywa kw’“imbaraga zo mu ijuru” gisobanura, bitandukanye no guhungabanywa kw’imbaraga zo mu isi. Kandi bake mu Badiventisiti b’i Lawodikiya ni bo basobanukiwe ko “kuza” kw’“Umwana w’umuntu aza mu gicu” kwasohoye mu mateka y’Abamillerite.
“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.’
“Kristo keisa peia likak a nunkwiti hora nikuheñi. Osembie noñole idisipulu veva yi elovo omoni ñelive keisa peia liyo lyokushilila. Koko yi kandeka ovikando vimwe viyo va tokola kutya okuya kwendi kuli popepi. ‘Paku kala ovishinima vyokutokola,’ ovande, ‘mwenyuva, nomwedi, nomihetu.’ ‘Omwenyuva tau pima, nomwedi katu ka pa omunyo wawo, nomihetu vyomeulu tavi wa.’ Pano veliveta, ovande, paku kala ‘ongalo yovihanga, nohumba; olwandle nomatimbi awo tavi lila; omitima vyovanhu tavi fwava kwofeka, nokutala kuvinima vili kwiza paveliveta.’”
“‘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.’
“‘Ku bikal kubona Omwana w’Umuntu aza mu bicu byo mu ijuru, afite imbaraga n’ubwiza bwinshi. Kandi azatuma abamarayika be bazanywe n’ijwi rikomeye ry’impanda, na bo bateranye intore ze bazivanye mu muyaga ine, uhereye ku mpera imwe y’ijuru ukageza ku yindi.’”
“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.
ئاماەتێن لە خۆر، مانگ و ئەستێرەکاندا هاتونەتە دی. لەو کاتەوە، بوومەلەرزە، زریان، شەپۆلە قووڵەکانی دەریا، نەخۆشییە باڵاوبوونەوەکان، و برسییەتی زۆر بوون. هەراشەترین وێرانکارییەکان، بە ئاگر و لاو، یەک لە دوای یەک بە خێراییەکی زۆر ڕوو دەدەن. ئەو کارەساتە ترسناکانی کە هەفتە لە دوای هەفتە ڕوو دەدەن، بە دەنگێکی جدیی ئاگادارکەرەوە قسەمان بۆ دەکەن و ڕادەگەیەنن کە کۆتایی نزیکە، و کە شتێکی گەورە و بڕیاردەر بە زووترین کات بە ناچاری ڕوو دەدات.
“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.
“Echheph delṭ-ju yo beleman yitakikal. Heli, God miṅ tanggāni yi misi siṛ gohri cakkhāla. Dīrgh samay se usne apne Holy Spirit ke mādhayam se purush aur striyoṅ se bāta kiyā hai; parantu unhoṅne us bulāhaṭ par dhyān nahīṅ diyā. Ab vah apne nyāyik dāṇḍoṅ ke dvārā apne logoṅ se, aur sansār se, bāt kar rahā hai. In nyāyoṅ kā samay unke liye dayā kā samay hai jinheṅ ab tak yah jānanā kā avasar nahīṅ milā ki satya kyā hai. Prabhu un par komaltā se dṛiṣṭi karegā. Us kā dayāmay hṛday sparśit hai; uskā hāth ab bhī bacchāne ke liye baṛhā huā hai. Bahut baṛī saṅkhyā meṅ ve surakṣā ke bāṛe meṅ grahaṇ kiye jāeṅge jo in antim dinoṅ meṅ pahilī bār satya suneṅge.” 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.
Amateka y’Aba-Millerite azasubirwamo ku nyuguti ku yindi mu minsi ya nyuma. “Ibimenyetso” byaranze ukuza n’amateka y’umumarayika wa mbere, bishushanya “ibimenyetso” biranga ukuza n’amateka y’umumarayika wa gatatu. Imigendere yose yera y’ivugurura ihura kimwe n’umurimo w’umumarayika wa gatatu mu minsi ya nyuma.
“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.
“Umulimo wa Mungu duniani huonyesha, kutoka kizazi hadi kizazi, ufanano wa kushangaza katika kila matengenezo makuu au mwamko wa kidini. Kanuni za jinsi Mungu anavyoshughulika na wanadamu ni zilezile daima. Mienendo muhimu ya wakati huu ina mlingano wake katika ile ya nyakati zilizopita, na uzoefu wa kanisa katika zama za awali una mafundisho yenye thamani kubwa kwa wakati wetu wenyewe.” 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.
Dîroka ku bi milyaketa hêzdar a Vahiy 18 ve tê temsîl kirin, milyaketa sêyemîn e; û dîroka ku bi milyaketa sêyemîn ve tê temsîl kirin, bi dîroka milyaketên yekem û duyemîn ên dîroka Millerî de bi hev re paralel dimeşe.
“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.
“Ua tuha’i mai ʻe he ʻOtua ʻa e ngaahi pōpoaki ʻo e Fakaha 14 ki honau potu ʻi he laine ʻo e kikite, pea ʻoku ʻikai totonu ke ngata ʻa ʻenau ngāue ʻo aʻu ki he fakaʻosi ʻo e hisitōlia ʻo māmani ni. Ko e pōpoaki ʻa e ʻuluaki mo e ua ʻo e ʻāngelo ʻoku kei moʻoni pē ia ki he taimi ni, pea kuo pau ke na lele fakataha mo eni ʻoku muimui mai. ʻOku fanongonongo ʻe he ʻāngelo hono tolu ʻa ʻene fakatokanga ʻi ha leʻo lahi. ‘Hili ʻa e ngaahi meʻa ni,’ ko e lea ia ʻa Sione, ‘naʻaku mamata ki ha ʻāngelo kehe naʻe hifo mei he langi, kuo ne maʻu ʻa e mālohi lahi, pea naʻe fakamaama ʻa māmani ʻe hono nāunau.’ ʻI he māmā ko eni, ʻoku fakatahatahaʻi ai ʻa e maama ʻo e ngaahi pōpoaki ʻe tolu kotoa pē.” 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.
Mabasa ginyinwe y’abamarayika ba mbere n’aba kabiri, asobanuwe mu buryo bujyanye n’umurimo wa marayika wa gatatu, na wo ugereranywa mu mugani w’abakobwa cumi b’inkumi.
“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.
“Mêye piran ji bo mesela deh keçikan hatime vegerandin; pênc ji wan aqil bûn, û pênc jî bêaqil. Ev mesel heya herfê xwe hatiye û dê were pêkanîn, çimkî ji bo vî demî xwedî sepandinek taybet e; û wekî peyama feriştê sêyem, hatiye pêkanîn û dê heta dawiya demê rastiya heyî bimîne.” Review and Herald, 19ê Tebaxa 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.
Ufunuo uwasilishwao katika sura ya kumi ya Kitabu cha Ufunuo unaonyeshwa kama zile ngurumo saba, na zile ngurumo saba zinawakilisha matukio yaliyotukia katika kipindi cha historia ya Wamillerite, ambayo ilikuwa historia ya ujumbe wa malaika wa kwanza na wa pili. Zile ngurumo saba pia zinawakilisha “matukio yajayo” yatokeayo katika siku za mwisho, nayo yanatimizwa katika “utaratibu” uleule kama yalivyokuwa katika historia ya Wamillerite.
“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. …
“Joni aga hembelo el’alatomini kuwe kinalumbilemo mweenu thanda saba, kwali ukuhandula kwa bikachitika ebyali no kuboneka wansi wa butumwa bwa malaika wa kutanga ne wa bubili. …”
“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.
“Ngemuva kokuba le midumo eyisikhombisa ikhiphe amazwi ayo, umyalo uza kuJohane njengakuDaniyeli maqondana nencwadi encane uthi: ‘Vala uphawu lezo zinto ezakhulunywa yile midumo eyisikhombisa.’ Lezi ziphathelene nezehlakalo zesikhathi esizayo eziyokwambulwa ngokulandelana kwazo.” 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.
چەسەنێن ھەموو گەڕانەوەی چاکسازییەکان یەکتریان هاوشێوە دەبن، وە دەبێت «هێڵ لەسەر هێڵ» یەکبخرێن، تاکو بزووتنەوەی کۆتایی چاکسازیی ئەو یەک سەد و چل و چوار هەزارە ڕوون بکرێتەوە. مەثەلی دە کچێنی پاکداوێن ئەزموونی ناوەوەی گەلی خودا لە بزووتنەوەی میللەریت و بزووتنەوەی ئەو یەک سەد و چل و چوار هەزارە پیشان دەدات.
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
“Mathayo 25’daki on bakire meseli de Adventist halkının tecrübesini tasvir eder.” Büyük Mücadele, 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.
Umulimo n’ubutumwa bw’Abamilerite kimwe n’abo ibihumbi ijana na mirongo ine na bine bihagarariwe n’abamalayika batatu bo mu Byahishuwe cumi na bine.
“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.
“Ndzi ve ni minkarhi ya nkoka yo kuma ntokoto. Ndzi ve ni ntokoto eka rungula ra ntsumi yo sungula, ya vumbirhi, ni ya vunharhu. Tintsumi ti kombisiwa ti haha exikarhi ka tilo, ti twarisa emisaveni rungula ra xitsundzuxo, naswona ri kongoma hi ku kongoma eka vanhu lava hanyaka emasikwini yo hetelela ya matimu ya misava leyi. A ku na munhu la twaka rito ra tintsumi leti, hikuva i xikombiso xo yimela vanhu va Xikwembu lava tirhaka hi ku twanana ni vuako hinkwabyo bya tilo. Vavanuna ni vavasati, lava voningeriwaka hi Moya wa Xikwembu, naswona va hlawulekisiweke hi ntiyiso, va twarisa marungula lamantlhanu hi ku landzelelana ka wona.” 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.
Ebyabuli eby’obunnabbi ebikiikiriddwa mu Kubikkulirwa essuula ey’ekkumi, bikiikiriddwa okubwatuka musanvu. Ebyo ebibaawo biraga ekifo obwakatonda we bugattira n’obuntu. “Obubonero” Kristo bwe yannyonnyola mu Matayo essuula ey’amakumi abiri mu nnya, Makko essuula ey’ekkumi n’essatu ne Lukka essuula ey’amakumi abiri mu emu bukiikirira “obubonero” obwaleeta okutandika kw’enkola ya Millerite era bukiikirira obujulirwa obukwataganako ku ntambula y’abakumi ekikumi mu obukumi buna mu enkumi nnya. Abakumi ekikumi mu obukumi buna mu enkumi nnya tebaliwoomako kufa nga bwe kyakiikirirwa Enoka ne Eriya. Ssebutemba 11, 2001, “akabonero” Kristo ke yannyonnyola ng’akalaga okutuuka kw’omulembe ogusembayo mu byafaayo by’ensi, kalagiddwa mu Lukka essuula ey’amakumi abiri mu emu. Okubeera mu kibinja ekyo ekikiikiriddwa Enoka ne Eriya, abayitibwa abakumi ekikumi mu obukumi buna mu enkumi nnya, kyetaagisa nti “akabonero” ako n’ebyo byonna bye kakiikirira bimanyiddwa.
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.
Yesu Kristi aƛańi aɨkʉkʉliakena mu lũo lwa “alama” syonse syasyatilile kuingila kwa mwiungano wa Millerite, niĩkĩsyoka agĩrĩria na kwongelera ushuhuda wake wa kihistoria kwa kwĩhũngatĩria mũtharaba wa mfano warĩ wakĩlĩthia lũo luo lulalula.
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.
Ne akasimhila ng’wi ihano, ati, Tali omuti gwa mkuyu, na miti yose; Looli yikukongola, umwe mukumona no kumanya mwemwe bene ukuti ulusuba luli pepi. Filya fine na imwe, looli mwamona ifi fintu fikucitika, manyeni ukuti ubwami bwa kwa Lesa buli pepi. Cine ndemweba nti, ulubutukulo luno talukapite, ukufika fyonse fikafikilishiwe. Ijulu ne sonde fikapita; lelo amashiwi yandi tayakapite. 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 aanza mfano kwa kubainisha tofauti kati ya “mtini,” katika umoja, na “miti yote.” “Mtini” ni watu wa agano, ambao katika siku za mwisho ni Uadventista wa Laodikia, wanaodai kuwa watu wa Mungu waliosalia. “Miti” mingine ilikuwa ni watu wa Mataifa.
“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.
“Eto lemka ukingʼá wa mutĩ wa mkĩ figo, ũrĩa wĩkĩrĩirie rũĩrĩ rwa Ayahudi, wĩhumbĩte na mahĩti ma kwĩmenyithia, no gũtirĩ itunda rĩa kũoneka kuo. Kĩrumi gĩkwarĩrio mutĩ-inĩ wa mkĩ figo, ũrĩa ũhunjia mũndũ wa maadili, wa gwĩciria, na wa muoyo, mũrĩmũ na Ngai, aikaraga ta ũrĩa Ayahudi maikarire mĩaka mĩrongo ĩna nyuma wa ũndũ ũyũ, no arĩ akuũ. Eto lemka, miti ĩngĩ, ĩrĩa ĩhunjagia andũ-a-mataifa, ndĩahumbĩtio. Yari mĩtĩ mĩtarĩ mahĩti, itĩagĩra kwĩheana ta irĩ na ũmenyo wa Ngai. Ihinda rĩao rĩa kũreka matunda rĩari ritarakinya.” 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.
Mawazo ya Kilaodikia ya Waadventista katika siku za mwisho yamelaaniwa, kwa maana ijapokuwa yanajidai kuwa watu wa masalio wa Mungu, madai hayo hayazai matunda. Yesu anatoa hoja mbili zinazohusiana, lakini zilizo tofauti, katika kifungu hicho. Anabainisha tofauti iliyopo kati ya watu wanaojidai kuwa wa Mungu na Mataifa, ambao hawadai kushika sheria ya Mungu, wala kuwa na Roho ya Unabii, ambavyo ndivyo sifa za masalio ya siku za mwisho, ambazo Mawazo ya Kilaodikia ya Waadventista hujidai kushikilia. Majani katika siku za mwisho yanawakilisha dai la kujitambulisha kuwa masalio yaliyotambuliwa na Yohana katika kitabu cha Ufunuo.
“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.
“Cîhana neteweyên ne-Yehûd bi darên hincirê yên bêpel û bêber hate temsîl kirin. Neteweyên ne-Yehûd, wek Yehûdiyan jî, ji xwedaperestiyê bêpar bûn; lê wan ne daxwaz kiribû ku ew li ber Xwedê di kerema wî de ne. Wan bi rûhanîtiya bilind qet fexr nedikir. Ew ji her alî ve li hember rê û xebatên Xwedê kor bûn. Li cem wan, dema hinciran hîna nehatibû. Hê jî ew li benda rojekê bûn ku ji wan re ronahî û hêvî bîne.” 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.
Mtini wa mtini na miti mingine ilitofautishwa kwa tofauti nyingine moja na Kristo. Wakati wa miti kuchipua kwa ajili ya mitini ulikuwa tofauti na wakati wa miti ya Mataifa kuchipua. Katika siku za mwisho “miito miwili tofauti hutolewa kwa makanisa,” na sauti ya kwanza kutoka kwa malaika wa Ufunuo sura ya kumi na nane hutambulisha wakati ambapo kuchipua kwa wale mia moja arobaini na nne elfu kulipaswa kutukia. “Sauti ya pili” ya Ufunuo kumi na nane inawakilisha wakati ambapo miti mingine ilipaswa kuchipua.
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.
크리스도 당시에는 유대인들이 무화과나무였고, 이방인들은 다른 나무들이었다. 밀러파의 역사에서는 프로테스탄트들이 무화과나무였고, 밀러파들은 다른 나무들이었다. 마지막 날들에는 라오디게아적 재림신도회가 예루살렘(포도원)에서 제거되는 열매 맺지 못하는 무화과나무이며, 십사만 사천은 열매를 맺는 무화과나무들이다. 아직도 바벨론에 있는 하나님의 다른 자녀들은 이방인들로 표상된다.
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.
«Mrẻigu wa Bantu ba mahanga», ku ũmanyi wa neno rĩo, nĩ «mũgeni». Miti ya Bantu ba mahanga nĩ mĩhũũke (mĩkũũ), itarĩ na matunda kana mĩtũĩrĩro ihinda rĩrĩa mũtĩ wa mũkuyu ũtũmũka na ũgĩcooka muoyo. Mũtĩ mũhũũke nĩ mũtĩ mũũma, na rĩrĩa Bantu ba Mahanga maĩtwo marute Babuloni, kuuma na mũhĩrĩga wa kerĩ wa Uguo wa Kũguũrĩrwo mũtwe wa ikũmi na inyanya, nĩguo magacagũra kũrĩka Sabato ya mũthenya wa mũgwanja na kũingĩra kĩrĩkanĩro hamwe na Mwathani.
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.
N’umwana w’umunyamahanga yifatanyije n’Uhoraho ntakavuge ati: Uhoraho yankuye rwose mu bwoko bwe; kandi inkone ntikavuge iti: Dore ndi igiti cyumye. Kuko Uwiteka abwira inkone zubahiriza amasabato yanjye, zigahitamo ibinshimisha, kandi zigakomera ku isezerano ryanjye, ati: Nzaziha mu nzu yanjye no mu nkike zanjye ahantu n’izina biruta iby’abahungu n’abakobwa; nzaziha izina rihoraho ritazakurwaho. Kandi n’abana b’umunyamahanga bifatanya n’Uhoraho, kugira ngo bamukorere, kandi bakunde izina ry’Uhoraho, babe abagaragu be, umuntu wese wubahiriza isabato kugira ngo atayihumanya, kandi agakomeza isezerano ryanjye; abo na bo nzabazana ku musozi wanjye wera, kandi nzabanezeza mu nzu yanjye yo gusengerwamo; amaturo yabo yokezwa n’ibitambo byabo bizemerwa ku gicaniro cyanjye; kuko inzu yanjye izitwa inzu yo gusengerwamo y’amahanga yose. Yesaya 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.
ئەوانەی نامۆن وەک «نەتەوەکان» ناسێنراون، و «دەنگی دووەم» بانگیان دەکات بۆ ئەوەی لە بابڵۆن دەرچن، و دەهێنرێنە شاخی پیرۆزی خودا؛ ئەوا ئەوکات شاخی «پیرۆز»ی ئەو دەبێت، چونکە گەنم و گژوگیا بەهۆی ئەو پرۆسەی تاقیکردنەوەیەی کە لە مێژووی «دەنگی یەکەم»دا نیشان دراوە، لێک جیا کراونەتەوە. کاتێک لە ڕۆژانی دواوە دێنە شاخی یەزدان، نەتەوەکان چیتر نامۆ، یان دارە وشکەکان نابن.
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.
Izuba n’ukwezi bizoba vyijimye, kandi inyenyeri zizokura umuco wazo. Uhoraho na we azovugiriza ijwi ari i Siyoni, kandi azosohora ijwi ryiwe ari i Yerusalemu; kandi amajuru n’isi bizonyiganyizwa; ariko Uhoraho azoba ivyizigiro vy’ubwoko bwiwe, kandi azoba inkomezi z’abana ba Isirayeli. Ni ho muzomenya yuko ndi Uhoraho Imana yanyu, mba i Siyoni, ku musozi wanje weranda; maze Yerusalemu izoba yeranda, kandi abanyamahanga ntibazokwongera kuhaca ukundi ukundi. Yoweli 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.”
“Paati ya pili” yikemelela kundi ya mvungi ya Mungu yisoke Babeli, kuingia kwake katika historia kuna “ishara” zenye kufananishwa na ishara za mwendo wa Millerite. Katika Mathayo sura ya ishirini na nne, Marko sura ya kumi na tatu, na Luka sura ya ishirini na moja, ushuhuda wa Kristo tunaouzingatia umewekwa wazi. Katika kila mmoja wa hao mashahidi watatu, mojawapo ya “ishara” zilizoainishwa ni kwamba nguvu za mbingu zitatikiswa; lakini katika maelezo ya Yoeli ya “ishara” zitambulishazo wakati Yerusalemu utakapokuwa “mtakatifu”, “mbingu na nchi” vyote viwili vitatikisika.
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.”
Yoweli ari kumenya isohozwa ritunganye ry’“ibimenyetso” byahanuwe bibaho igihe Yerusalemu ari iyera. Icyo gihe ni igihe Umwami yakuyeho ibyaha ku bihumbi ijana na mirongo ine na bine, kandi itorero ry’i Laodikiya ryimukiye mu rugendo rwa Filadelifiya. Ni ho urugendo rwa gatandatu (Filadelifiya) ruhinduka urugendo rwa munani (Filadelifiya), ari rwo rwo mu matorero arindwi. Ni ho Itorero Rirwana rihinduka Itorero Rinesha. Itorero Rirwana ni izina ry’itorero ry’Imana rigizwe n’ingano n’urumamfu. Itorero Rinyesha ni umusozi wera w’Imana “wera,” kandi “nta banyamahanga bazongera kumunyuramo ukundi.”
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.
Ukuti ukwethulwa kwesibhengezo esiphakanyisiweyo, okuyiBandla Elinqobayo, okuyilo “olwesibhozo oluvela kwesisikhombisa,” okuyisikhathi lapho iJerusalema “lingcwele,” kuhambisana “nezibonakaliso.” Ukuze uJesu anike abantu Bakhe indawo yokubhekisela ukuze baqonde “isibonakaliso” sokuphila noma sokufa, esiveza ukubekwa uphawu kwabeyikhulu namashumi amane nane ezinkulungwane, wasebenzisa izihlahla kanye nomjikelezo wemvelo wokuphila kwesihlahla ukuze afundise leso sifundo esibaluleke kakhulu.
“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.
Kristo akázizizga Ate kwisa kwa Kwe birango, kandi basanyuke igihe balireeba obubonero bw’Omugabe waabo ajá okwija. “Ebyo bintu nibitandika kubaho,” nikwo Yagambire ati, “mureebe ejuru, kandi muyimuse emitwe yanyu; kubanga okucungurwa kwanyu kuli haihi.” Yalagira abakuratsi Be emiti y’omu kyanda ekimera mu itótó, kandi Ati: “Búleera ebaire yaamala kumera amababi, imwe mwéne mureeba kandi mumanya ngu omwíre gw’ekyanda guli haihi. Nikwo naimwe, nimureeba ebyo bintu nibiba, mumanye ngu obukama bwa Ruhanga buli haihi.” Luka 21:28, 30, 31. — The Great Controversy, 308.
When the trees of Spring begin to bud out, Summer is near.
Nti ibiti by’igihe c’Urugaryi bitangiye guseruka amababi, Igihe c’Impeshi kiba kiri hafi.
The harvest is past, the summer is ended, and we are not saved. Jeremiah 8:20.
Uvunaji 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.
Bimera bimea bitambulisha kwamba ni Majira ya Kuchipua, nasi ndipo twajua ya kuwa Kiangazi kimekaribia, nayo ni katika Kiangazi mavuno hukusanywa.
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.
Munene oyo yabyalaki yo azali Zabolo; kobuka mbuma ezali nsuka ya mokili; mpe babuki mbuma bazali baanzelu. Matai 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.
Uvweso ni ku mpera y’isi. Iyo ibiti bitangiye gushinguka, musabwa kumenya yuko impera y’isi yegereje.
“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.
“Omwenehilyo limwe lya Omuhongi kalyoina okukolesibwa okuzikiriza elindi. Naho omuntu n’omu atamanya olunaku oba esaa y’okwija kwe, tukugirizibwa kandi twetagisibwa okumanya obu kuli haihi. Kandi twongera okuyigirizibwa ngu okutesa omwoyo ku bulabule bwe, n’okwanga oba kwirengagiza okumanya obu okuza kwe kuli haihi, kiriba ky’obuzibu obw’okufa gye tuli nk’uko kyali eri abo abaabaho omu biro bya Noa obutamanya obu amataba gaali gagenda kwija.” The Great Controversy, 371.
We will continue our study of Luke chapter twenty-one in the next article.
Tukwenda mu maaso n’okwega kwaffe ku Lukka essuula amakumi abiri mu emu mu kiwandiiko ekiddako.
“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.
“Namonile ezi ebindi by’ensi kati biri kunyiganyizibwa era nti ebibaho bijja mu nteekateeka. Olutalo, n’amawulire ag’olutalo, ekitala, enjala, ne kawumpuli bye bisooka okunyiganyiza ebindi by’ensi, oluvannyuma eddoboozi lya Katonda lirinyiganyiza enjuba, omwezi, n’emmunyeenye, era n’ensi eno nayo. Namonile nti okunyiganyizibwa kw’ebindi mu Bulaaya si kwe, nga abamu bwe bayigiriza, okunyiganyizibwa kw’ebindi eby’omu ggulu, wabula kwe kunyiganyizibwa kw’amawanga agasunguwadde.” Early Writings, 41.