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.

Utimilifu wa ishara zinazowakilishwa na jua, mwezi na nyota umezungumziwa kwa upana na wanahistoria, waasisi wa Uadventista, na kupitia maandiko ya Dada White. Baadhi ya ishara ambazo Yesu alizizungumzia si za kufahamika sana kama nyingine. Wachache hutambua kwamba “dhiki ya mataifa” juu ya “nchi” ilipata utimilifu maalum. Hawaelewi wazi kile kinachoashiriwa na ishara ya kutikisika kwa “nguvu za mbingu,” tofauti na kutikisika kwa nguvu za nchi. Na wachache wa Waadventista wa Laodikia wanaelewa kwamba “kuja” kwa “Mwana wa Adamu akija katika wingu” kulitimizwa katika historia ya Wamileraiti.

“The exact day and hour of Christ’s coming have not been revealed. The Saviour told his disciples that he himself could not make known the hour of his second appearing. But he mentioned certain events by which they might know when his coming was near. ‘There shall be signs,’ he said, ‘in the sun, and in the moon, and in the stars.’ ‘The sun shall be darkened, and the moon shall not give her light, and the stars of heaven shall fall.’ Upon the earth, he said, there shall be ‘distress of nations, with perplexity; the sea and the waves roaring; men’s hearts failing them for fear, and for looking after those things which are coming on the earth.’

Siku na saa halisi ya kuja kwa Kristo hazijafunuliwa. Mwokozi aliwaambia wanafunzi wake kwamba yeye mwenyewe hakuweza kuiweka wazi saa ya kuonekana kwake kwa mara ya pili. Lakini alitaja matukio fulani ambayo kwa hayo wangeweza kujua kuwa kuja kwake kulikuwa karibu. ‘Kutakuwa na ishara,’ akasema, ‘katika jua, na katika mwezi, na katika nyota.’ ‘Jua litatiwa giza, na mwezi hautatoa mwanga wake, na nyota za mbinguni zitaanguka.’ Duniani, akasema, kutakuwa na ‘taabu ya mataifa, hali ya kutojua la kufanya; bahari na mawimbi vikivuma; mioyo ya watu ikizimia kwa hofu, na kwa kutazamia mambo yanayokuja juu ya nchi.’

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

'Nao watamwona Mwana wa Adamu akija juu ya mawingu ya mbinguni pamoja na nguvu na utukufu mwingi. Naye atawatuma malaika zake pamoja na sauti kuu ya tarumbeta, nao watakusanya wateule wake kutoka pepo nne, kutoka mwisho mmoja wa mbingu hadi ule mwingine.'

“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.

Ishara katika jua, mwezi, na nyota zimetimia. Tangu wakati huo kumeongezeka matetemeko ya ardhi, dhoruba, mawimbi makubwa ya bahari, tauni, na njaa. Maangamizi ya kutisha zaidi, kwa moto na mafuriko, yanatokea mmoja baada ya mwingine kwa kasi. Majanga ya kutisha yanayotokea wiki baada ya wiki yanatuambia kwa msisitizo wa onyo, yakitangaza kwamba mwisho umekaribia, kwamba jambo kuu na la uamuzi litatokea hivi karibuni bila budi.

“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.

Kipindi cha rehema hakitaendelea kwa muda mrefu tena. Sasa Mungu anaondoa mkono wake unaozuia kutoka duniani. Kwa muda mrefu amekuwa akinena na wanaume na wanawake kwa njia ya Roho wake Mtakatifu; lakini hawajaitikia wito huo. Sasa ananena na watu wake, na ulimwengu, kwa njia ya hukumu zake. Wakati wa hukumu hizi ni wakati wa rehema kwa wale ambao bado hawajapata fursa ya kujua kweli ni nini. Kwa upole Bwana atawaangalia. Moyo wake wa rehema umeguswa; mkono wake bado umenyoshwa kuwaokoa. Idadi kubwa wataingizwa katika zizi la usalama, ambao katika siku hizi za mwisho watasikia ukweli kwa mara ya kwanza. Review and Herald, Novemba 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.

Historia ya Wamillerite inarudiwa kwa usahihi kabisa katika siku za mwisho. "Ishara" zilizoashiria ujio na historia ya malaika wa kwanza ni mfano wa "ishara" zinazoashiria ujio na historia ya malaika wa tatu. Harakati zote takatifu za marekebisho zinaenda sambamba na harakati ya malaika wa tatu katika siku za mwisho.

“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.

Kazi ya Mungu duniani huonyesha, kutoka zama hadi zama, kufanana kwa kushangaza katika kila mageuzi makubwa au harakati ya kidini. Kanuni za jinsi Mungu anavyoshughulika na wanadamu daima ni zile zile. Harakati muhimu za sasa zina mfanano na zile za zamani, na uzoefu wa kanisa katika enzi zilizopita una mafunzo yenye thamani kubwa kwa wakati wetu. Pambano Kuu, 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.

Historia inayowakilishwa na malaika mwenye nguvu wa Ufunuo kumi na nane ni ya malaika wa tatu, na historia inayowakilishwa na malaika wa tatu inaenda sambamba na historia ya malaika wa kwanza na wa pili katika historia ya Wamilerite.

“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.

Mungu ameweka ujumbe wa Ufunuo 14 mahali pake katika mfululizo wa unabii, na kazi yake haipaswi kukoma hadi mwisho wa historia ya dunia hii. Ujumbe wa malaika wa kwanza na wa pili bado ni kweli kwa wakati huu, na unapaswa kwenda sambamba na huu ufuatao. Malaika wa tatu hutangaza onyo lake kwa sauti kuu. ‘Baada ya mambo haya,’ akasema Yohana, ‘nilimwona malaika mwingine akishuka kutoka mbinguni, akiwa na mamlaka kuu, na nchi ikaangaziwa kwa utukufu wake.’ Katika mwangaza huu, nuru ya ujumbe wote watatu imeunganishwa. 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.

Kazi ya malaika wa kwanza na wa pili, ambayo inaendana na kazi ya malaika wa tatu, pia inaonyeshwa katika mfano wa wanawali kumi.

“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.

"Mara nyingi naelekezwa katika mfano wa wanawali kumi, ambao watano walikuwa wenye busara, na watano wapumbavu. Mfano huu tayari umetimia na utatimika kwa kila herufi, maana unahusu kwa namna ya pekee wakati huu, na, kama vile ujumbe wa malaika wa tatu, umetimia na utaendelea kuwa ukweli wa sasa hadi mwisho wa wakati." Review and Herald, Agosti 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.

Historia inayowakilishwa katika sura ya kumi ya Kitabu cha Ufunuo inaonyeshwa kama ngurumo saba, na hizo ngurumo saba zinawakilisha matukio yaliyotokea katika historia ya Wamileraiti, ambayo ilikuwa historia ya ujumbe wa malaika wa kwanza na wa pili. Ngurumo saba pia zinawakilisha "matukio ya wakati ujao" yanayotokea katika siku za mwisho, na yanatimia kwa "utaratibu" uleule kama yalivyotimia katika historia ya Wamileraiti.

“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. …

Nuru maalum iliyotolewa kwa Yohana ambayo ilidhihirishwa katika ngurumo saba ilikuwa mfuatano wa matukio ambayo yangetokea chini ya ujumbe wa malaika wa kwanza na wa pili. ...

“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.

Baada ya hizi ngurumo saba kunena sauti zao, agizo linamjia Yohana kama ilivyokuwa kwa Danieli kuhusu kitabu kidogo: ‘Tia muhuri mambo hayo ambayo ngurumo saba zilinena.’ Haya yanahusu matukio ya wakati ujao ambayo yatafunuliwa kwa mpangilio wao. The Seventh-day Adventist Bible Commentary, juzuu 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.

Harakati zote za matengenezo zinakwenda sambamba kila moja na nyingine, na zinapaswa kuletwa pamoja "mstari juu ya mstari," ili kuonyesha harakati ya mwisho ya matengenezo ya wale laki moja na arobaini na nne elfu. Mfano wa wanawali kumi unaonyesha uzoefu wa ndani wa watu wa Mungu katika harakati za Wamileraiti na katika harakati ya wale laki moja na arobaini na nne elfu.

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

"Mfano wa wanawali kumi katika Mathayo 25 pia unaonyesha uzoefu wa watu Waadventista." Pambano Kuu, 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.

Kazi na ujumbe wa Wamileraiti na wa wale mia moja arobaini na nne elfu vinawakilishwa na malaika watatu wa Ufunuo sura ya kumi na nne.

“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.

Nimekuwa na fursa za thamani za kupata uzoefu. Nimepata uzoefu katika ujumbe wa malaika wa kwanza, wa pili, na wa tatu. Malaika wanaonyeshwa wakiruka katikati ya mbingu, wakilitangazia dunia ujumbe wa onyo, na wenye athari ya moja kwa moja kwa watu wanaoishi katika siku za mwisho za historia ya dunia hii. Hakuna anayesikia sauti ya malaika hawa, kwa kuwa ni ishara inayowakilisha watu wa Mungu wanaofanya kazi kwa maelewano na ulimwengu wa mbingu. Wanaume na wanawake, waliotiwa nuru na Roho wa Mungu, na waliotakaswa kupitia kweli, hutangaza jumbe tatu kwa mpangilio wao. 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.

Matukio ya kinabii yanayoonyeshwa katika Ufunuo sura ya kumi yanawakilishwa na radi saba. Matukio hayo yanaashiria pale ambapo Uungu unaungana na ubinadamu. “Ishara” alizotambua Kristo katika Mathayo sura ya ishirini na nne, Marko kumi na tatu na Luka ishirini na moja zinawakilisha “ishara” zilizozindua harakati ya Wamileraiti na ni ushuhuda ulio sambamba na harakati ya mia na arobaini na nne elfu. Wale mia na arobaini na nne elfu hawataonja mauti, kama ilivyowakilishwa na Enoko na Eliya. Septemba 11, 2001, ile “ishara” ambayo Kristo alitambua kuwa inaashiria kuwasili kwa kizazi cha mwisho katika historia ya dunia, imetajwa katika Luka sura ya ishirini na moja. Ili kuwa miongoni mwa kundi hilo lililowakilishwa na Enoko na Eliya, linaloitwa mia na arobaini na nne elfu, kunahitaji kwamba “ishara” hiyo na vyote inavyowakilisha vitambuliwe.

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.

Baada ya Yesu kuwaongoza wanafunzi Wake kupitia historia ya "ishara" zilizozindua harakati ya Wamillerite, kisha akarudia na kupanua ushuhuda Wake wa kihistoria kwa kujumuisha mfano uliowakilisha historia ile ile.

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.

Akawaambia mfano: Tazameni mtini, na miti yote; yanapoanza kuchipua, ninyi wenyewe mnaona na mnajua kwamba kiangazi sasa kimekaribia. Vivyo hivyo ninyi, mnapoyaona mambo haya yakitukia, jueni kwamba ufalme wa Mungu umekaribia. Amin, nawaambia, kizazi hiki hakitapita, hata yote yatimie. Mbingu na nchi zitapita; lakini maneno yangu hayatapita. 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 anaanza 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 ni watu wa Mungu waliosalia. "Miti" mingine ilikuwa 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.

"Angalia kulaaniwa kwa mtini, unaowakilisha taifa la Wayahudi, uliokuwa umefunikwa kwa majani ya maungamo, lakini hakuna tunda lililopatikana juu yake. Laana inatangazwa juu ya mtini, unaowakilisha kiumbe wa maadili, mwenye kufikiri na aliye hai, aliyelaaniwa na Mungu, akiishi kama walivyoishi Wayahudi kwa miaka arobaini baada ya tukio hili, ilhali amekufa. Angalia, miti mingine, inayowakilisha Mataifa, haikuwa imefunikwa. Ilikuwa haina majani, bila kujifanya kuwa na maarifa ya Mungu. Wakati wao wa kutoa majani na kuzaa matunda haukuwa umefika bado." Ushuhuda Maalum kwa Wahudumu na Wafanyakazi, 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.

Uadventista wa Laodikia katika siku za mwisho umelaaniwa, kwa kuwa, ijapokuwa unadai kuwa mabaki ya Mungu, madai yake hayazai matunda. Yesu anatoa hoja mbili zinazoambatana lakini tofauti katika kifungu hiki. Anabainisha tofauti kati ya watu wanaodai kuwa wa Mungu na Mataifa, ambao hawadai kuishika sheria ya Mungu wala kumiliki Roho ya Unabii; hizi ndizo sifa za mabaki ya siku za mwisho, ambazo Uadventista wa Laodikia unadai kuzishikilia. Majani katika siku za mwisho yanawakilisha dai la kujitangaza kuwa ndiyo mabaki 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.

"Ulimwengu wa Mataifa uliwakilishwa na miti ya tini isiyo na majani na isiyozaa matunda. Watu wa Mataifa walikuwa wamekosa uchaji wa Mungu, kama vile Wayahudi walivyokuwa, lakini hawakudai kuwa wako katika kibali cha Mungu. Hawakujisifia kuwa na hali ya kiroho iliyo juu. Walikuwa vipofu kwa kila maana kuhusu njia na kazi za Mungu; kwao, msimu wa tini haukuwa bado umefika. Bado walikuwa wakingojea siku ambayo ingewaletea nuru na tumaini." Signs of the Times, Februari 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 akaongeza utofauti mwingine kati ya mtini na miti mingine. Wakati wa miti ya tini kuchipuka ulikuwa tofauti na wakati wa miti ya Mataifa kuchipuka. Katika siku za mwisho “miito miwili tofauti inatolewa kwa makanisa,” na sauti ya kwanza kutoka kwa malaika wa Ufunuo sura ya kumi na nane, inabainisha wakati ambapo kuchipuka kwa wale mia moja arobaini na nne elfu kulipaswa kutokea. “Sauti ya pili” ya Ufunuo kumi na nane inawakilisha wakati ambapo miti mingine ilipaswa kuchipuka.

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.

Katika siku za Kristo, Wayahudi walikuwa mtini, Wamataifa walikuwa miti mingine. Katika historia ya Wamileraiti, Waprotestanti walikuwa mtini, na Wamileraiti walikuwa miti mingine. Katika siku za mwisho, Uadventista wa Laodikia ni mtini usiozaa matunda ambao unaondolewa kutoka Yerusalemu (shamba la mizabibu), na mia moja arobaini na nne elfu ndio miti ya tini inayozalisha matunda. Watoto wengine wa Mungu ambao bado wako Babeli wanawakilishwa kama Wamataifa.

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.

"Mtu wa Mataifa," kwa ufafanuzi, ni "mgeni." Miti ya Wamataifa imelala usingizi (imekufa), haina machipukizi wala matunda wakati mti wa mtini unapoanza kuchipua na kupata uhai. Mti uliolala usingizi ni mti mkavu, na Wamataifa watakapoitwa watoke Babeli, kwa sauti ya pili ya Ufunuo sura ya kumi na nane, ndipo watachagua kushika Sabato ya siku ya saba na kuingia katika agano na Bwana.

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.

Wala mwana wa mgeni aliyejiunganisha na Bwana asiseme, Bwana amenitenga kabisa na watu wake; wala towashi asiseme, Tazama, mimi ni mti mkavu. Kwa maana Bwana asema hivi juu ya matowashi wanaozishika Sabato zangu, na kuchagua mambo yanayonipendeza, na kushika agano langu; Hata kwao nitawapa ndani ya nyumba yangu na ndani ya kuta zangu mahali na jina lililo bora kuliko la wana na binti; nitawapa jina la milele lisilokatika. Tena wana wa mgeni wanaojiunganisha na Bwana, ili wamtumikie na kulipenda jina la Bwana, wawe watumishi wake, kila aishikae Sabato asiinajisi, na ashikae agano langu; Hata hao nitawaleta kwenye mlima wangu mtakatifu, na kuwafurahisha katika nyumba yangu ya maombi; sadaka zao za kuteketezwa na dhabihu zao zitakubaliwa juu ya madhabahu yangu; kwa kuwa nyumba yangu itaitwa nyumba ya maombi kwa watu wote. Isaya 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.

Mgeni ni “Mtu wa Mataifa,” na “sauti ya pili” inawaita watoke Babeli, nao wanaletwa kwenye mlima mtakatifu wa Mungu; ndipo utakuwa mlima wake “mtakatifu,” kwa maana ngano na magugu yatakuwa yametenganishwa kwa mchakato wa majaribu unaowakilishwa katika historia ya “sauti ya kwanza”. Watakapokuja kwenye mlima wa Bwana katika siku za mwisho, Watu wa Mataifa hawatakuwa tena wageni, wala miti mikavu.

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.

Jua na mwezi watatiwa giza, na nyota zitakoma nuru yao. Bwana naye atanguruma kutoka Sayuni, naye atatoa sauti yake kutoka Yerusalemu; na mbingu na nchi zitatetemeka; lakini Bwana atakuwa tumaini la watu wake, na nguvu ya wana wa Israeli. Hivyo mtajua ya kuwa mimi ndimi Bwana Mungu wenu nikaaye Sayuni, mlima wangu mtakatifu; ndipo Yerusalemu itakuwa takatifu, wala wageni hawatapita tena ndani yake. Yoeli 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.”

Kuingia kwa kipindi cha historia ambapo “sauti ya pili” inaliita kundi lingine la Mungu kutoka Babeli kuna “ishara” ambazo zilionyeshwa kwa mfano na ishara za harakati ya Wamileraiti. 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 mashahidi hao watatu, mojawapo ya “ishara” zilizotajwa ni kwamba nguvu za mbinguni zitatikisika, lakini katika maelezo ya Yoeli kuhusu “ishara” zinazobainisha wakati Yerusalemu itakapokuwa “takatifu”, “mbingu na nchi zote mbili zitatikisika.”

Joel is identifying the perfect fulfillment of the predicted “signs” that occur when Jerusalem is holy. That time is when the Lord has removed the sins from the one hundred and forty-four thousand, and the church of Laodicea has transitioned to the movement of Philadelphia. It is then that the sixth movement (Philadelphia), becomes the eighth movement (Philadelphia), that is of the seven churches. It is then that the Church Militant becomes the Church Triumphant. The Church Militant is a label for God’s church that is composed of the wheat and the tares. The Church Triumphant is God’s holy mountain that is “holy,” and “no strangers pass through her anymore.”

Yoeli anatambua utimilifu kamili wa "ishara" zilizotabiriwa zinazotokea Yerusalemu inapokuwa takatifu. Wakati huo ni pale Bwana atakapokuwa ameondoa dhambi za wale mia na arobaini na nne elfu, na kanisa la Laodikia litakapokuwa limebadilika kuwa harakati ya Filadelfia. Ni wakati huo ambapo harakati ya sita (Filadelfia) inakuwa harakati ya nane (Filadelfia), ile ya makanisa saba. Ndipo Kanisa la Mapambano linapokuwa Kanisa la Ushindi. Kanisa la Mapambano ni jina la kanisa la Mungu linalojumuisha ngano na magugu. Kanisa la Ushindi ni mlima mtakatifu wa Mungu ulio "mtakatifu," na "hakuna mgeni anayepita ndani yake tena."

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.

Kuletwa kwa bendera inayoinuliwa, ambayo ni Kanisa Lenye Ushindi, yaani "wa nane aliye miongoni mwa wale saba", na ni wakati ambapo Yerusalemu huwa "takatifu", hufuatana na "ishara". Ili Yesu awape watu wake kigezo cha kutambua "ishara" ya uzima au ya mauti, inayotambulisha kutiwa muhuri kwa wale laki moja na arobaini na nne elfu, alitumia miti na mzunguko wa asili wa maisha ya mti kufundisha somo hilo muhimu mno.

“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 alikuwa amewaagiza watu Wake waangalie ishara za ujio Wake na wafurahi watakapoona alama za Mfalme wao ajaye. ‘Mambo haya yanapoanza kutimia,’ alisema, ‘basi angaliani juu, na inuweni vichwa vyenu; kwa maana ukombozi wenu umekaribia.’ Aliwaonyesha wafuasi Wake miti iliyokuwa ikichipua katika majira ya kuchipua, akasema: ‘Yanapoanza kuchipuka, mwaona na kujua wenyewe kwamba kiangazi sasa kimekaribia. Vivyo hivyo nanyi, mnapoona mambo haya yakitukia, jueni ya kwamba ufalme wa Mungu umekaribia.’ Luka 21:28, 30, 31. Pambano Kuu, 308.

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

Miti inapochipua katika majira ya kuchipua, kiangazi kiko karibu.

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

Mavuno yamepita, majira ya joto yamekwisha, 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.

Miti inayotoa machipukizi huonyesha kwamba ni majira ya kuchipua, na kisha tunajua kuwa majira ya joto yako karibu, na ni katika majira ya joto ndipo 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.

Adui aliyepanda zile ni Ibilisi; mavuno ni mwisho wa dunia; na wavunaji ni malaika. Mathayo 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.

Mavuno yapo mwishoni mwa dunia. Wakati miti inaanza kuchipua, inawapasa kujua kwamba mwisho wa dunia umekaribia.

“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.

Kauli moja ya Mwokozi haipaswi kutumiwa kuibatilisha nyingine. Ingawa hakuna mtu ajuaye siku wala saa ya kuja Kwake, tumeagizwa na kutakiwa kujua wakati ambapo kuja Kwake kumekaribia. Tumefundishwa zaidi kwamba kupuuza onyo Lake, na kukataa au kutojali kujua wakati ujio Wake ulipo karibu, kutatuletea maangamizi kama yalivyowapata wale walioishi siku za Nuhu kwa kutojua wakati gharika ilipokuwa ikija. Pambano Kuu, 371.

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

Tutaendelea na somo letu la Luka sura ya ishirini na moja katika makala ijayo.

“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.

"Niliona kwamba nguvu za dunia sasa zinatikiswa na kwamba matukio yanakuja kwa mpangilio. Vita, na uvumi wa vita, upanga, njaa, na tauni ndizo za kwanza kutikisa nguvu za dunia; kisha sauti ya Mungu itatikisa jua, mwezi, na nyota, na dunia hii pia. Niliona kwamba mtikisiko wa nguvu katika Ulaya si, kama wengine wafundishavyo, mtikisiko wa nguvu za mbinguni, bali ni mtikisiko wa mataifa yenye hasira." Maandishi ya Mapema, 41.