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.

Opongo pa lamal ma kiyero ki ceng, dwe ki lacim, kiketo woko lok mapol ki jo me coc pa kit matime con, ki jo me acaki pa Adventism, ka acel kun coc pa Sister White. Lamal mogo ma Yesu owaco kwede, pe ngene calo mukene. Joma manok keken gineno ni “tuco matek pa ogwanga” i “piny” obedo ki opongo ma keken. Pe gitye maber ki ngec pa ngo ma cal me yubo “twero pa polo” tito, ma pe rwate ki yubo twero pa piny. Ka en bene, Adventist pa Laodicea manok keken ngene ni “bino” pa “Wod Dano ma obino i cloud” ocopio i kit matime pa 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.’

Nino ki cawa ma atir pi bino pa Kirisito pe ginyutu. Lakony owaco bot joni ma opuonjogi ni En keken pe twero nyutu cawa pa bino pa En me aryo. Ento oyaro tiko mapatpat ma gin twero ngeyo kwede kare ma bino pa En obedo macokcoki. ‘Gibi bedo alama,’ en owaco, ‘i ceng, i dwe, ki i kec.’ ‘Ceng bi bedo otum, ki dwe pe bi mi lero pa en, ki kec pa polo bi lwer.’ I piny, en owaco ni, bi bedo ‘pire tek pa kabile, ki bobo wic; nyanja ki yanggi bi coyo; cwiny pa jogi bi wilo pi lworo, ki pi kuro gin ma obino i piny.’

“‘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.’

Kadok gin bi neno Wod me Dano ka obino i lanyut me Polo, kede teko ki rwom madit. Kadok en obicwalo malaika pa en ki dwon madit pa olut, ki gin bi kelo kacel jo ma kiyero pa en ki i yamo angwen, ki i tung acel me Polo nyaka i tung mukene.

“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.

Alama ma i ceng, i dwe, ki i lacidi dong gutimere. Kop ki kare meno, goro piny, yamo matek, yie me pi madwong, twon marac, ki can dong oponge matek. Bal pa lobo ma marac loyo weng, ki me mac ki me pi ma opongo piny, gitye ka lubo pire kene kongo kon i kare ma peya. Bal pa lobo ma rweny ma tye ka time i wik ki wik waco bot wa ki dwon me ciko ma pire tek, waco ni otum obedo macokcok, ni gin madit ki ma moko cing bi time cokcok me myero.

“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.

Kare me temo pe bi mede pi tutwal. Kombedi Lubanga tye ka kwanyo woko cingi me gengo ki i piny. Pi kare ma lenge otyeko bedo waco bot dichwo ki dako kun kom tic pa Roho Maleng mamegi; ento gi pe gi dwoko luongo mamegi. Kombedi obedo waco bot jo mamegi, ki bot piny weng, kun tije me yubu mamegi. Kare me yubu magi obedo kare me kica pi jo ma pe gityeko nongo twero me pwonyo ngo ma en adieri. Kalworo cwiny, Rwot bi neno gi. Cwiny mamegi me kica omudo; cing mamegi pud tye ocane me waro. Jo mapol gibi donyo i ot me gwoko bedo; jo ma i cawa magi me agiki gibibedo winyo adieri pi cako me acel. 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.

I cawa agiki, lok me Millerite gibiro dwoko ne maber tutwal. Alamar ma nyutu bino ki gin ma otime i cawa pa malaika me acel, gi calo alamar ma nyutu bino ki gin ma otime i cawa pa malaika me adek. Muvimenti weng me yiko ma maleng gibedo rwate ki muvimenti pa malaika me adek i cawa agiki.

“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.

Tic pa Lubanga i piny nyutu, ki kare ki kare, rwate ma rom tutwal i yubu madit weng onyo i dwogo cwiny me dini weng. Cik ki yore ma Lubanga timo bot dano ki kare weng gin keken. Yengo ma tutwal me kombedi gitye ki gin ma rom kwede i gin pa con, kede gin ma Kanisa otyeko neno i cawa pa con tye ki pwonye ma ber tutwal pi kare ma wan tye iye. Lweny Madit, 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.

Lok me con ma kityeko nyutu ki malaika ma tye ki twero madwong i Yab pa Yohana apar aboro, obedo malaika me adek; ci lok me con ma kityeko nyutu ki malaika me adek tye ka woto rwate ki lok me con pa malaika me acel ki pa malaika me aryo i lok pa 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.

Lubanga omiyo lok me Apokarifu 14 kabedo gi i rek me porofeci, ki ticgi pe myero ocung nyaka i giko me tyen pa piny man. Lok pa malaika ma acel ki pa malaika ma aryo pud gin atir pi kare man, ki myero gitye ka woto rwate kwede en ma bino mede. Malaika ma adek owaco lok me ciko ki dwon madit. “Ka gin man otyeko,” Yohana owaco ni, “an oneno malaika mukene ma oboto ki polo, ma tye ki teko madit, ki piny ocwec ki lacer pa ne.” I lacer man, lacer pa lok adek weng kiconye dok obedo acel. 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.

Tic pa malaika me acel ci pa malaika me aryo, ma rwate kede tic pa malaika me adek, bene kityeko yaro i poko pa dako maleng apar.

“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.

Dok dok gicwalo an i lok me yubu pa nyiri apar, ma abic gitye ki wii maber, kede abic gitye ki wii marac. Lok me yubu man dong otyeko ki i rek, kede obino tyeko ki i rek, pien tye ki yore me tic ma pire tek pi kare man; boti, macalo ngec pa malak ma adek, dong otyeko, kede bi mede bedo ada pa kare man nyaka giko kare. Review and Herald, August 19, 1890.

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

Lok me kare ma kikinyutu i chapta apar me Buk me Apokalips, kikinyutu calo Seven Thunders; ki Seven Thunders ginyutu gin ma otimore i kare pa Millerites, ma obedo kare me wac pa malaika ma acel ki ma aryo. Seven Thunders bene ginyutu “gin ma bino anyim” ma bitimore i cawa me agiki, ki gipong i “yor acel” macalo kit ma gin onongo obedo i kare pa 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. …

Lawi ma pire tek ma kimiyo Yohana, ma kityeko yaro i kube abiro, ne obedo rany pa gin ma bi time i kare me kwena pa malaika ma acel ki pa malaika ma aryo. ...

“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.

Bang goro abicel man owaco dwon gi, kicwalo cik bot Yohana, calo ma kicwalo bot Daniel, ikom buk matin: "Keto lacim i gin ma goro abicel owaco." Gin man tye ikom gin ma bi time anyim, ma binyutu i yore pa gi. Poyo me Bibilia pa Seventh-day Adventist, volumu 7, pot 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.

Muvimenti me yubo weng gibedo ka rwate kwede kene, ki myero gicobo “rek i iye rek,” me nyutu muvimenti me yubo pa agiki pa jo 144,000. Buc me nyako matir apar nyutu obedo ma i cwiny pa jo Lubanga i muvimenti me Millerite ki i muvimenti pa jo 144,000.

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

Lok me tam me nyako apar, ma i Matayo 25, bene nyutu gin ma otime ki jo 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.

Malaika adek ma i Revelation apar angwen ginyutu tic ki kwena pa jo Millerite kede jo 144,000.

“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.

An atye ki twero maler me nongo rwom. An atye ki rwom i kwena pa malaika me acel, me aryo, ki me adek. Gi ki nyutu calo gi tye ka rweny i tung tung me polo, ka gi tito bot piny weng kwena me keco, ka gi tye ki rwatte matir bot jo ma tye ka bedo i cawa me agiki me gin matime pa piny man. Pe dano mo winyo dwon pa malaika man, pien gi obedo cal me nyutu jo pa Lubanga ma tye ka tic i rwom ki lobo pa polo weng. Lacoo ki dako, ma Lamo pa Lubanga ocweyo cwinygi maler, ki ma gi opako kun adwogi, gi tito kwena adek i kitgi. 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.

Gin matime me porofeti ma kicwalo i Apokarifu kidi 10, kicwalo gi ki “dundo 7.” Gin man gi coyo kama pa Lubanga ma maleng oketo kacel ki pa dano. “Alama” ma Kristo onyoŋo i Matiu kidi 24, Marko kidi 13, ki Luka kidi 21, gi nyutu alama ma oketo cako lupur me Millerite, kendo gi nyutu calo nyutu ma rwate ki wot pa 144,000. 144,000 pe gicam tho, calo kit ma kinyutu kwede Enok ki Elija. September 11, 2001, “alama” ma Kristo onyoŋo me coyo obino pa dul me agiki me lok pa lobo, kityeko nyutu i Luka kidi 21. Me bedo i tung dul man ma kinyutu kwede Enok ki Elija, ma kicwero ni 144,000, mito ni “alama” ki gin weng ma tito, onego ngene.

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.

Kacce Yesu odugu jopuonj pa En ikom lok me con pa “alama” ma oketo i acaki dul Millerite, en dong odwogo kadi opongo lami me con pa En, kun oketo iyie loc me poro ma nyutu lok me con acel acel.

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.

En owaco botgi lapiir: Nen yath opobo, ki yath weng; ka gi dong ocako yie, wunu nen ki wunu keken ngeyo ni dwe me ceng dong obedo piri. Keken bene, ka wunu nen jami magi otime, ngeyo ni Tiiŋ pa Lubanga obedo piri. Adier awaco botwunu ni, pire tek man pe bi aa woko, nyaka gin weng otyeko. Polo ki piny bi aa woko; ento lok na pe bi aa woko. 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 ocako parabul kun nyutu ribe ikom "the fig tree" acel keken, ki "all the trees." "The fig tree" obedo jo me rwom; i kare me agiki, gin Laodicean Adventism; giyaro ni gin jo otir me Lubanga. "Trees" mapat obedo jo me lobo.

“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.

Mi ipim wii ikom kwero ma kiketo i yat me fig, ma tito calo dul pa jo Yahudi; en tye ki pap pa nyutu yie, ento iye pe onen piny iye. Kwero oket i yat me fig, ma tito calo dano ma tye ki kit me ber me cwiny, ma paro, ma tye kwo; ma Lubanga oketo kwero iye—tye kwo, calo jo Yahudi mane gitye kwo pi mwaka 40 ki anyim gin man, ento obedo tho. Mi ipim wii ni yati mukene, ma tito calo jo piny mapat ki Yahudi, pe gibalo ki pap. Gin pe gi pap; pe gitimo calo ni ginen Lubanga. Karegi me yubo pap ki me yubo iye pe obino. Lok Makato pi Lami Lamo ki Latic, namba 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.

Adventism me Laodicea i cawa me agiki tye i kwer; pien, ata en waco ni obedo jo ma odong pa Lubanga, ento waco ne pe kelo lyem. Yesu tye ka yaro gin aryo ma kilonyo, ento pe cing acel, i lok man. En tye ka nyutu rwom i kin jo pa Lubanga ma gi waco ni gi obedo, ki jo Jentail, ma pe gi waco ni gi gwoko cik pa Lubanga onyo tye ki Lacoo me Porofesi—ma gin kit ma rwatte pa jo ma odong i cawa me agiki—ma Adventism me Laodicea tye ka waco ni ogwoko. Yot i cawa me agiki nyutu waco ma kigamo ni obedo jo ma odong, ma Yohana onyutu i Kitabu me Kwonyo.

“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.

Opok ma pe tye ki lacwe kede pe tye ki le gin aye nyuto piny pa jo ma pe jo-Yahudi. Jo ma pe jo-Yahudi, calo jo-Yahudi bene, pe gi tye ki kit me lubo Nyasaye; ento pe gi waco ni gi tye maber ki Nyasaye. Pe gi pako pire keni i kom bedo me Roho ma malo. Pe gi neno yo kede tic pa Nyasaye mo keken. I botgi, kare me le me opok pud peke. Pud gi tye ka loro cawa ma bi kelo gi ler kede geno. 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.

Kristo omedo miyo gin mapat mukene i kin yic pa fig ki yic mukene. Cawa me yic pa fig cweyo yela obedo mapat ki cawa me yic pa jo mape Juu cweyo yela. I kare me agiki, "kwac aryo ma mapat kiŋeyo keken kimiyo bot kanisa," kede "dwog me acel" pa malaika me Revelation chapta 18 nyutu cawa ma cweyo yela pi 144,000 myero otime. "Dwog me aryo" me Revelation chapta 18, keto calo kare ma yic mukene myero cweyo yela.

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.

I kare pa Kristo, Yahudi obedo yom opwoyo, ento jo ma pe obedo Yahudi obedo yome mapat. I kare me Millerite, Jo Protestanti obedo yom opwoyo, ento Jo Millerite obedo yome mapat. I kare me agiki, Adventism me Laodicea obedo yom opwoyo ma pe miyo mie ma kikwanyo woko ki Jerusalem (pur me wini), ento jo 144,000 gin yome opwoyo ma miyo mie. Lutino mapat pa Lubanga ma pud tye i Babulon gipongo calo jo ma pe obedo Yahudi.

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.

Ki nyig lok, “gentile” en “ngat ma woko”. Yat pa jo ma woko tye kudwong (calo otho), pe gi nyutu oboke onyo bibala i cawa ma yat opok ocako nyutu oboke ki dwogo i ngima. Yat ma tye kudwong obedo yat ma ojwik; ci ka gilwongo jo ma woko me wot woko ki Babilon, ki dwon aryo me Kitabu me Revelation, dyer apar aboro, ci gubiyero gwoko Sabat me nino abiro ki gubidonyo i agano ki Rwot.

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.

Kik nyith pa lapii, ma ocako pire kede Rwot, owaco ni, “Rwot opoko an woko ki jo pa iye”; kik bende eunuk owaco ni, “Nen, an aye yath ma ogogo.” Pien mano en ma Rwot owaco bot eunuk ma gin gwoko Sabat na, ki yero gin ma poyo an, ki mako kica na; ata bot gin abi mii gi i ot na, ki i iye akina na, kabedo ki nying ma ber maloyo me lacoo ki nyako: abi mii gi nying me kare ducu, ma pe bi juko woko. Bende nyith pa lapii, ma gicako pire kede Rwot, me limo ne, ki me moyo nying pa Rwot, me bedo lutic pa iye, ngat keken ma gwoko Sabat pe ogolo ne i bal, ki mako kica na; ata gin abi kawo gi bot got na maleng, abiye weko gitye ki gaya i ot me kwayo na: lamo gi ma gicako i mac ki lamer gi bi cwako gi i kom lamer na; pien ot na bi lubo ni, ot me kwayo pi jo ducu. Aisaia 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.

Jo ma i woko obedo ‘jo ma pe jo‑Israel’, ci ‘dwon me aryo’ kwayo gi me aa woko ki Babulon, ci gikelo gi i got maleng pa Lubanga; dong obed got ‘maleng’ pa En, pien tem ma kiyaro i lok pa con me ‘dwon me acel’ omiyo ngano ki ododo giyabu woko. Ka gubino i got pa Rwot i kare me agiki, jo ma pe jo‑Israel pe dong bibedo jo ma i woko, onyo yath ma ojuko.

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.

Ceng kede Due bimedo butu, nyota bikwanyo lewicgi. Rwot biguro ki Sayoon, kede obicwalo dwon pa en ki Jerusalem; polo kede piny bityene: ento Rwot obed geno pa jogi, kede twero pa otino pa Isirael. Ci binu ngeyo ni An Atye Rwot, Lubanga megi, ma abedo i Sayoon, got pa an ma maleng: eka Jerusalem bimedo maleng, pe dong joma pe wan ngeyo bi wot iye. Yoel 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.”

Cako me gin mukato ma i kare ma ‘dwón aryo’ kwayo lwak mapat pa Lubanga dwogo woko ki Babilon, tye ki ‘aloka’ ma ne giter calo aloka me yub pa Millerite. I Matayo pot buk 24, Marko pot buk 13, ki Luka pot buk 21, lok me minya pa Kric ma wa tye ka penyo kityeko hongo anyim. I minya adek magi, acel i ‘aloka’ ma kinyutu en ni twero pa polo bi yubu; ento i cal pa Joeli pi ‘aloka’ ma kinyutu kare ma Yerusalem bino bedo ‘maler’, ‘polo ki piny’ bi yubu pire kene.

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 tye ka nyuto tyeko maber pa “signs” ma kiporo ni obiro time ka Jerusalem tye maleng. Cawa eno aye ma Rwot otyeko kwanyo kwer pa jo 144,000, ki Kanisa pa Laodicea olokore i yore pa Philadelphia. En ka dong aye ma yore ma namba 6 (Philadelphia) obedo yore ma namba 8 (Philadelphia), ma tye bot kanisa abiro. En ka dong aye ma Kanisa ma tye i Lweny obedo Kanisa ma Opwon. Kanisa ma tye i Lweny obedo nying me yaro pi Kanisa pa Lubanga, ma rwate ki “wheat” ki “tares.” Kanisa ma Opwon obedo Got maleng pa Lubanga, ma “maleng,” ki “pe jo kwedi dok cito i iye.”

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.

Welo me otam ma kityeko cweyo malo, ma obedo Kanisa Ma Loyo, ma en “aboro ma aa ki abicel,” ma kare ma Jerusalem obedo “maleng,” tye tede ki “alama.” Pi miyo Yesu mii jo pa en kabedo me yaro me neno “alama” me “kwo onyo tho,” ma nyutu keto lacim pa 144,000, en otiyo ki yago ki kit ma peya pa wot me kwo pa yago me miyo kwena ma ber loyo weng.

“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 ociko jo En me gwoko cing pi aloka me bino pa En, ki bedo gi cwiny maber ka guneno aloka me Rwot megi ma tye ka bino. ‘Ka jami magi cako time,’ En owaco ni, ‘ci uneno malo, ki yallo wiwu malo; pien loko kwo megi tye mac cet.’ En onyuto jo malubo En yic ma cako yubu, ki owaco ni: ‘Ka kombedi gi cako yubu, uneno ki unongo kun keken ni cawa me ceng obino mac cet. Kacel peka, ka uneno jami man tye ka time, unongo ni Tielo pa Lubanga obino mac cet.’ Luka 21:28, 30, 31. Lweny Madwong, 308.

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

Ka yät me Spring gicako pukore, Summer tye maciegni.

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

Ngolo otyeko, ceng mac otyeko, ento pe wa ogwoko. Yeremiya 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.

Yath ma tye ka yubo pur nyutu ni obedo Spring, ci dong wa ngeyo ni Summer tye kare manok me bino, ci en i Summer ka ki coko jami ma kilimo.

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.

Lawi ma oketo gi en aye Setaani; me cogo obedo agiki pa piny; jo me cogo gin malaika. Matayo 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.

Kwanyo tye i ogiko me piny. Ka yath cako yabo, myero in ngeyo ni ogiko me piny tye cakke.

“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.

Lok acel pa Lalaro pe onego obed me balo lok mukene. Ka bene pe dano mo ngeyo nino onyo cawa pa bino pa En, ento wapwonye, ki kimito wa, me ngeyo kare ma obedo maciegni. Dok wapwonye ni ka wacayo ciko pa En, ki wakiaro onyo waweko me ngeyo ka bino pa En obedo maciegni, obedo me ogoro wa calo ma otime bot dano ma nongo bedo i kare pa Nuhu, pien pe gin ongeyo kare ma pii madwong obino. The Great Controversy, 371.

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

Wabimedo kwano pa wa me Luka, chapta 21, i coc ma bino i anyim.

“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.

Aneno ni teko pa piny kombedi tye ka yubu, ki ni gin matime tye ka bino i rwate. Lweny, ki lok me lweny, tong, lwak, ki tem madwong, gin eni aye ma acel me yubu teko pa piny; eka dwon pa Lubanga bi yubu ceng, dwe ki lamegi, kede piny man bene. Aneno ni yubu pa teko i Yurop pe obedo, calo ma jo mogo cwalo ngec, yubu pa teko pa polo, ento en yubu pa piny ma gi tye i cwer.