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.

Ukuzaliseka kwemiqondiso emelwe lilanga, inyanga, neenkwenkwezi kuchazwe ngokwaneleyo ngababhali-mbali, ngoovulindlela bobu-Adventist, nangemibhalo kaDade White. Eminye yemiqondiso awathetha ngayo uYesu ayiqhelekanga kangako njengezinye. Bambalwa abaqondayo ukuba “ukubandezeleka kweentlanga” phezu “komhlaba,” kwaba nokuzaliseka okukhethekileyo. Abakucaci oko kumelwa luphawu lokushukunyiswa “kwamandla asemazulwini,” ngokuchaseneyo nokushukunyiswa kwamandla omhlaba okumelayo. Kwaye bambalwa ama-Adventist aseLawodike abaqondayo ukuba “ukuza” “koNyana womntu esiza ngelifu” kwazaliseka kwimbali yamaMillerite.

“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.’

“Umhla ochanekileyo neyure yokubuya kukaKristu azityhilwanga. UMsindisi waxelela abafundi bakhe ukuba naye ngokwakhe wayengenako ukwazisa ngelixa lokubonakala kwakhe kwesibini. Kodwa wakhankanya iziganeko ezithile ababenokwazi ngazo xa ukubuya kwakhe kwakusondele. ‘Kuya kubakho imiqondiso,’ watsho, ‘elangeni, nasenyangeni, nasezinkwenkwezini.’ ‘Ilanga liya kwenziwa mnyama, nenyanga ayiyi kukhupha ukukhanya kwayo, neenkwenkwezi zasezulwini ziya kuwa.’ Emhlabeni, watsho, kuya kubakho ‘uxinzelelo lweentlanga, ziphazamisekile; ulwandle namaza kududuma; iintliziyo zabantu zisoyika de ziphele amandla ngenxa yokunkwantya nangenxa yokulindela ezo zinto ziyeza phezu komhlaba.’”

“‘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.’

“‘Baya kuyibona ke uNyana woMntu esiza ngamafu ezulu enamandla nobuqaqawuli obukhulu. Uya kuthuma iingelosi zakhe ngesandi esikhulu sexilongo, zize ziqokelele ndawonye abanyuliweyo bakhe bevela kwimimoya yomine, bethatyathwa ekupheleni kwezulu kuse ekupheleni kwelinye.’”

“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.

“Iimpawu elangeni, enyangeni, nasezinkwenkwezini zizalisekile. Ukususela ngelo xesha iinyikima zomhlaba, izaqhwithi, amaza olwandle amakhulu, izifo ezingubhubhane, nendlala zande kakhulu. Ezona ntshabalalo zoyikekayo, ngomlilo nangesikhukula, zilandelana ngokukhawuleza okukhulu. Iintlekele ezoyikekayo ezenzeka iveki neveki zithetha kuthi ngamazwi alumkiso anzulu, zibhengeza ukuba isiphelo sisondele, nokuba kungekudala ngokuyimfuneko kuya kwenzeka into enkulu nenesigqibo.”

“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.

“Ixesha lokuvavanywa aliyi kuqhubeka ixesha elide kakhulu. Ngoku uThixo urhoxisa isandla sakhe esithintelayo emhlabeni. Kudala ethetha kumadoda nakubafazi ngokusebenza koMoya wakhe oyiNgcwele; kodwa abazange basithobele isibizo. Ngoku uthetha kubantu bakhe, nakwilizwe, ngezigwebo zakhe. Ixesha lezi zigwebo lilitye lexesha lenceba kwabo bangekafumani ithuba lokufunda ukuba yintoni inyaniso. INkosi iya kubakhangela ngovelwano oluthambileyo. Intliziyo yayo yenceba ichukumisekile; isandla sayo sisoluliwe kusekhona ukuze sisindise. Inani elikhulu liya kwamkelwa emhlambini wokhuseleko, abo kuthi kwezi ntsuku zokugqibela beve inyaniso okokuqala.” 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.

Imbali yamaMillerite iphinda ngqo, ngokoqobo, ngemihla yokugqibela. “Iimpawu” ezaphawula ukufika nembali yengelosi yokuqala zifanekisela “iimpawu” eziphawula ukufika nembali yengelosi yesithathu. Zonke iintshukumo ezingcwele zohlaziyo zihamba ngokungqamana nentshukumo yengelosi yesithathu ngemihla yokugqibela.

“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.

“Umsebenzi kaThixo emhlabeni ubonakalisa, ukusuka kwisizukulwana ukuya kwesinye, ukufana okumangalisayo kulo lonke uhlaziyo olukhulu okanye intshukumo yonqulo. Imigaqo kaThixo yokusebenzana nabantu ihlala injalo ngamaxesha onke. Iintshukumo ezibalulekileyo zangoku zinokulinganiswa nezo zexesha eladlulayo, yaye amava ebandla kwiinkulungwane zangaphambili anezifundo zexabiso elikhulu zexesha lethu.” 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.

Imbali emelwe yingelosi enamandla yeSityhilelo ishumi elinesibhozo, yileyo yengelosi yesithathu, yaye imbali emelwe yingelosi yesithathu ihamba ngaxeshanye nembali yeengelosi zokuqala nezesibini zembali yamaMillerite.

“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.

“UThixo uyinike imiyalezo yeSityhilelo 14 indawo yayo kumgca wesiprofeto, yaye umsebenzi wayo awuyi kuyeka kude kube sekupheleni kwembali yalo mhlaba. Imiyalezo yengelosi yokuqala neyesibini iseyinyaniso yeli xesha, yaye imele ukuhamba ngaxeshanye nalo olandelayo. Ingelosi yesithathu ivakalisa isilumkiso sayo ngezwi elikhulu. ‘Emva kwezi zinto,’ watsho uYohane, ‘ndabona enye ingelosi isihla ivela ezulwini, inamandla amakhulu, nomhlaba wakhanyiswa bubuqaqawuli bayo.’ Kolu khanyiselo, ukukhanya kwayo yonke imiyalezo emithathu kudityanisiwe.” 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.

Umsebenzi wengelosi yokuqala nowesibini, ohambelana nomsebenzi wengelosi yesithathu, ukwabonakaliswa emzekelisweni weentombi ezilishumi.

“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.

“Ndihlala ndikhunjuzwa umzekeliso weentombi ezilishumi, ezintlanu kuzo zazizizilumko, zaze ezintlanu zaba zizidenge. Lo mzekeliso uzalisekisiwe yaye uya kuzalisekiswa kanye ngokoonobumba bawo, kuba unokusetyenziswa okukhethekileyo kweli xesha, yaye, njengomyalezo wengelosi yesithathu, uzalisekisiwe yaye uya kuqhubeka uyinyaniso yangoku kude kube sekupheleni kwexesha.” Review and Herald, Agasti 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.

Imbali emelwe kwiSityhilelo isahluko seshumi sencwadi yeSityhilelo imelwe njengeendudumo ezisixhenxe, yaye ezo ndudumo zisixhenxe zimele iziganeko ezenzeka ngexesha lembali yamaMillerite, eyayiyimbali yezigidimi zengelosi yokuqala neyesibini. Ezo ndudumo zisixhenxe zikwamele “iziganeko zexesha elizayo” ezenzeka ngemihla yokugqibela, yaye zizalisekiswa “ngolandelelwano” olufanayo nalolo zazilulo ngalo kwimbali yamaMillerite.

“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. …

“Ukukhanya okukhethekileyo okwanikwa uYohane okwavezwa kwiindudumo ezisixhenxe kwakukukuchazwa kweziganeko ezaziza kwenzeka phantsi kwemiyalezo yengelosi yokuqala neyesibini. …”

“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.

“Emva kokuba ezi ndudumo zisixhenxe zivakalise amazwi azo, umyalelo uza kuYohane njengoko weza kuDaniyeli ngokuphathelele incwadi encinane: ‘Zitywine ezo zinto zizithethileyo iindudumo ezisixhenxe.’ Ezi zinxulumene neziganeko zexesha elizayo eziya kutyhilwa ngokolandelelwano lwazo.” The Seventh-day Adventist Bible Commentary, umqulu 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.

Yonke intshukumo zohlaziyo ziyahambelana omnye nomnye, yaye zimele ukuhlanganiswa “umgca phezu komgca,” ukuze kubonakaliswe intshukumo yokugqibela yohlaziyo yabaliwaka elikhulu nekhulu elinamashumi amane anesine amawaka. Umzekeliso weentombi ezilishumi ubonakalisa amava angaphakathi abantu bakaThixo kwintshukumo yamaMillerite nakwintshukumo yabaliwaka elikhulu nekhulu elinamashumi amane anesine amawaka.

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

“Umzekeliso weentombi ezilishumi kaMateyu 25 ukwabonakalisa namava abantu bama-Adventist.” Imbambano Enkulu, 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.

Umsebenzi nomyalezo wamaMillerite kwanawabalikhulu elinamashumi amane anesine amawaka umelwe ziingelosi ezintathu zeSityhilelo seshumi elinesine.

“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.

“Ndibe namathuba axabisekileyo okufumana amava. Ndibe namava kwisigidimi sengelosi yokuqala, eyesibini, neyesithathu. Iingelosi zimelwe njengoko zibhabha phakathi kwezulu, zivakalisa ehlabathini isigidimi sesilumkiso, yaye zinentsingiselo ethe ngqo kubantu abaphilayo kwimihla yokugqibela yembali yalo mhlaba. Akukho namnye olivayo ilizwi lezi ngelosi, kuba zingumfuziselo wokumela abantu bakaThixo abasebenza bevumelana nendalo yonke yasezulwini. Amadoda nabafazi, abakhanyiselwe nguMoya kaThixo, baza bangcwaliswa ngenyaniso, bavakalisa ezi zigidimi zithathu ngokulandelelana kwazo.” 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.

Iziganeko zesiprofeto ezimelwe kwiSityhilelo isahluko seshumi, zimelwe ziindudumo ezisixhenxe. Ezo ziganeko ziphawula indawo apho ubuThixo buhlanganiswa nobuntu. “Imiqondiso” eyachongwa nguKristu kuMateyu isahluko samashumi amabini anesine, kuMarko isahluko seshumi elinesithathu nakuLuka isahluko samashumi amabini ananye imela “imiqondiso” eyangenisa intshukumo yamaMillerite, yaye imela ubungqina obuhambelanayo kwintshukumo yekhulu elinamashumi amane anesine amawaka. Ikhulu elinamashumi amane anesine amawaka alikungcamli ukufa njengoko kumelwe nguEnoki noEliya. Umhla we-11 kuSeptemba, 2001, “umqondiso” awachonga uKristu njengophawula ukufika kwesizukulwana sokugqibela sembali yehlabathi, uchongiwe kuLuka isahluko samashumi amabini ananye. Ukuba phakathi kwelo qela limelwe nguEnoki noEliya, ababizwa ngokuba likhulu elinamashumi amane anesine amawaka, kufuna ukuba “umqondiso” kunye nako konke okumelwayo ngawo kuqatshelwe.

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.

Emva kokuba uYesu ekhokele abafundi baKhe ehla embalini “yemiqondiso” eyangenisa intshukumo yamaMillerite, waza ke wayiphinda wayandisa ingqina laKhe lembali, ngokubandakanya umzekeliso owawumela yona kwaloo mbali inye.

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.

Waza wathetha kubo umzekeliso, esithi, Khangelani umkhiwane, nayo yonke imithi; xa sele ihluma ngoku, niyabona, nazi ngokwenu ukuba ihlobo selisondele. Kwangokunjalo nani, xa nithe nazibona ezi zinto zisenzeka, yazini ukuba ubukumkani bukaThixo busondele. Inene ndithi kuni, Esi sizukulwana asiyi kudlula, zide zizaliseke zonke ezi zinto. Izulu nomhlaba ziya kudlula; kodwa amazwi am akayi kudlula. 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.

UYesu uqala umzekeliso ngokuchaza umahluko phakathi “komkhiwane,” okwisinye, kunye “nayo yonke imithi.” “Umkhiwane” ngabantu bomnqophiso, abathi ngemihla yokugqibela babe yi-Adventism yaseLawodike, abavuma ukuba bangabantu abaseleyo bakaThixo. Enye “imithi” yayiziintlanga.

“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.

“Qaphelani ukuqalekiswa komthi womkhiwane, omela uhlanga lwamaYuda, olugqunywe ngamagqabi obizo, kodwa kungekho siqhamo sinokufunyanwa kuwo. Isiqalekiso sivakaliswa phezu komthi womkhiwane, omela umntu osebenzayo ngokokuziphatha, ngokokucinga, nangokuphila, oqalekiswe nguThixo, ephila njengoko ayenjalo amaYuda iminyaka emashumi mane emva kwesi siganeko, kanti efile. Qaphelani, eminye imithi, emela iiNtlanga, yayingagqunywanga. Yayingenamagqabi, ingenzi kubonisa ngathi inolwazi ngoThixo. Ixesha layo lokuthwala isiqhamo lalingekafiki.” 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.

Ubu-Adventist baseLawodike kwimihla yokugqibela buqalekisiwe, kuba nangona bubanga ukuba bangabantu abaseleyo bakaThixo, ubango lwabo alunasiqhamo. UYesu wenza iingongoma ezimbini ezinxibeleleneyo, kodwa zahlukile, kulo mhlathi. Uchaza umahluko phakathi kwabantu bakaThixo ababangayo kunye neeNtlanga, ezingabangi ukugcina umthetho kaThixo, okanye ukuba noMoya wesiProfeto, eziyimpawu zabasalayo bemihla yokugqibela, ekuthi ubu-Adventist baseLawodike bange ukuba bayazigcina. Amagqabi kwimihla yokugqibela amele ubango olwenziwayo lokuba ngabasalayo abachongwe nguYohane encwadini yeSityhilelo.

“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.

“Ihlabathi leeNtlanga lalimelwe yimithi yomkhiwane engenamagqabi, engenaziqhamo. Iintlanga, njengamaYuda, zazingenabuthixo; kodwa zona zazingazange zithi zikholiswa nguThixo. Zazingaqhayisi ngokomoya ophakamileyo. Zaziyimfama ngeendlela zonke kwiindlela nasemisebenzini kaThixo. Kuzo ixesha lamakhiwane lalingekafiki. Zazisalindele phambili usuku oluya kuzizisela ukukhanya nethemba.” 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.

Umahluko phakathi komthi womkhiwane neminye imithi wanikwa omnye umahluko nguKristu. Ixesha lokuba imithi ihlume ngenxa yamakhiwane lalahlukile kunexesha lokuba imithi yeeNtlanga ihlume. Ngemihla yokugqibela “kubakho izimemo ezibini ezahlukileyo ezinikezelwa emabandleni,” yaye ilizwi lokuqala lengelosi yeSityhilelo isahluko seshumi elinesibhozo, lichaza ixesha ekwakufuneka kuvele ngalo ukuhluma kwabo balikhulu elinamashumi amane anesine amawaka. “Ilizwi lesibini” leSityhilelo isahluko seshumi elinesibhozo, limela ixesha ekwakufuneka eminye imithi ihlume ngalo.

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.

Ngemihla kaKristu amaYuda ayengumkhiwane, yaye iiNtlanga zaziyimithi eminye. Kwimbali yamaMillerite amaProtestanti ayengumkhiwane, yaye amaMillerite ayeyimithi eminye. Ngemihla yokugqibela, ubu-Adventist baseLawodikea bungumkhiwane ongenasiqhamo osuswayo eYerusalem (esidiliyeni), yaye ikhulu elinamashumi amane anesine amawaka ingamakhiwane athwala isiqhamo. Abanye abantwana bakaThixo abaseseBhabhiloni bamelwe ziiNtlanga.

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.

“Iintlanga,” ngokwengcaciso yegama, “ngumphambukeli.” Imithi yeentlanga ithe cwaka (ifile), ingenazo iintshulube okanye iziqhamo ngelo xesha umkhiwane uhlumayo uze ubuyele ebomini. Umthi oleleyo ngumthi owomileyo, yaye xa iiNtlanga zibizelwa ukuba ziphume eBhabheli, lilizwi lesibini leSityhilelo isahluko seshumi elinesibhozo, ziya kuthi ngelo xesha zikhethe ukugcina iSabatha yosuku lwesixhenxe zize zingene emnqophisweni neNkosi.

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.

Unyana wasemzini ozibandakanye noYehova makangathethi, esithi, UYehova undahlule kwaphela ebantwini bakhe; nethenwa malingathi, Yabona, ndingumthi owomileyo. Kuba utsho uYehova kuwo amathenwa agcina iisabatha zam, akhethe izinto ezindikholekisayo, abambelele emnqophisweni wam; ndiya kuwanika endlwini yam naphakathi kweendonga zam indawo negama elilunge ngakumbi kunelo loonyana neentombi; ndiya kuwanika igama elingunaphakade, elingayi kunqunyulwa. Kananjalo oonyana basemzini abazibandakanya noYehova, ukuze bamkhonze, balithande igama likaYehova, babe ngabakhonzi bakhe, wonke umntu ogcina isabatha angayingcolisi, abambelele emnqophisweni wam; nabo ndiya kubazisa entabeni yam engcwele, ndibavuyise endlwini yam yokuthandaza; amadini abo anyukayo nemibingelelo yabo ziya kwamkeleka esibingelelweni sam; kuba indlu yam iya kubizwa ngokuba yindlu yokuthandazela zonke izizwe. 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.

Umphambukeli “ungoweeNtlanga,” yaye “ilizwi lesibini” libabizela ukuba baphume eBhabheli, baze baziswe entabeni engcwele kaThixo; ngoko iya kuba yintaba yaKhe “engcwele,” kuba ingqolowa nokhula kuya kuba sekohluliwe yinkqubo yokuvavanywa emelwe kwimbali “yelizwi lokuqala.” Xa besiza entabeni yeNkosi ngemihla yokugqibela, iiNtlanga aziyi kuphinda zibe ngabaphambukeli, okanye imithi eyomileyo.

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.

Ilanga nenyanga ziya kuba mnyama, neenkwenkwezi ziya kurhoxa ekukhanyeni kwazo. INkosi nayo iya kugquma isuka eZiyon, ikhuphe ilizwi layo isuka eYerusalem; namazulu nomhlaba ziya kunyikima; kodwa iNkosi iya kuba lithemba labantu bayo, namandla abantwana bakwaSirayeli. Ngaloo ndlela niya kwazi ukuba ndinguYehova uThixo wenu, ndihleli eZiyon, intaba yam engcwele; yandule ke iYerusalem ibe ngcwele, kungabi sabakho basemzini badlula kuyo kwakhona. 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.”

Ukuqalisa kwembali apho “ilizwi lesibini” libizela ngaphandle eBhabheli omnye umhlambi kaThixo kunee“mpawu” ezafuziselwa ziimpawu zentshukumo yamaMillerite. KuMateyu isahluko samashumi amabini anesine, kuMarko isahluko samashumi amathathu anesithathu, nakuLuka isahluko samashumi amabini ananye kubekwa ubungqina bukaKristu esibuthathelayo ingqalelo. Kuzo zonke ezo ngqina zintathu enye yee“mpawu” ezichongiweyo yeyokuba amagunya amazulu aya kunyikinyiswa, kodwa kumboniso kaYoweli wee“mpawu” ezichaza ixesha iYerusalem eya kuba “yingcwele” ngalo, “amazulu nomhlaba baya kunyikima” bobabini.

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.”

UYoweli uchaza ukuzaliseka okugqibeleleyo kwale “miqondiso” yayiprofetiwe eyenzekayo xa iYerusalem ingcwele. Elo xesha lilo xa iNkosi isizisusile izono kwikhulu elinamashumi amane anesine amawaka, yaye ibandla laseLawodike litshintshele kwintshukumo yaseFiladelfiya. Kungelo xesha ke apho intshukumo yesithandathu (iFiladelfiya), iba yintshukumo yesibhozo (iFiladelfiya), eyeyala mabandla asixhenxe. Kungelo xesha ke apho iBandla Elisalwa liba liBandla Elinoloyiso. IBandla Elisalwa ligama elibhekisa kwibandla likaThixo eliqulunqwe yingqolowa nokhula. IBandla Elinoloyiso yintaba engcwele kaThixo “engcwele,” yaye “abasemzini abasayi kuphinda badlule kuyo.”

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.

Ukungeniswa komqondiso ophakanyisiweyo, onguBandla Loloyisileyo, onguwo “owesibhozo ovela kwabasixhenxe”, elixesha apho iYerusalem “ingcwele”, kuhamba kunye “nemiqondiso.” Ukuze uYesu anike abantu baKhe umqondiso wokubhekisela ukuze baqonde “umqondiso” wobomi okanye wokufa, ochaza ukutywinwa kwamawaka alikhulu anamashumi amane anesine, wasebenzisa imithi nomjikelo wendalo wobomi bomthi ukuze afundise eso sifundo sibaluleke ngaphezu kwazo zonke.

“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.

“UKristu wayalele abantu baKhe ukuba balinde iimpawu zokufika kwaKhe baze bavuye xa bebona imiqondiso yokuza koKumkani wabo. Wathi, ‘Xa ezi zinto ziqala ukwenzeka, khangeleni phezulu, niziphakamise iintloko zenu; kuba inkululeko yenu isondele.’ Wabhekisa abalandeli baKhe kwimithi ehlumayo yasentwasahlobo, waza wathi: ‘Xa sele ihluma, niyabona, nazi ngokwenu ukuba ihlobo selisondele. Ngokunjalo nani, xa nizibona ezi zinto zisenzeka, yazini ukuba ubukumkani bukaThixo busondele.’ Luka 21:28, 30, 31.” Imbambano Enkulu, 308.

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

Xa imithi yentwasahlobo iqala ukuhluma, ihlobo lisondele.

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

Ukuvuna kudlulile, ihlobo liphelile, kanti thina asisindiswanga. 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.

Imithi etyatyambayo ibonisa ukuba yiNtwasahlobo, yaye ke siyazi ukuba ihlobo lisondele, yaye kusehlotyeni apho isivuno siqokelelwayo khona.

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.

Utshaba lowo wabahlwayelayo nguMtyholi; ukuvuna kukuphela kwehlabathi; ke bona abavuni ziingelosi. Mateyu 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.

Ukuvuna kukwisiphelo sehlabathi. Xa imithi iqalisa ukuhluma, kulindelekile ukuba nazi ukuba isiphelo sehlabathi sisondele.

“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.

“Elinye ilizwi loMsindisi malingaze lisetyenziselwe ukuchitha elinye. Nangona kungekho mntu uwaziyo umhla okanye ilixa lokuza kwakhe, siyalulekwa yaye sifunelwa ukuba sazi xa kusondele. Sikwafundiswa ngakumbi ukuba ukungasithobeli isilumkiso sakhe, nokwala okanye ukungakhathali ukwazi xa ukufika kwakhe kusondele, kuya kuba yintshabalalo kuthi njengokuba kwakunjalo kwabo babephila ngemihla kaNowa ukungazi ukuba umkhukula wawusiza nini.” The Great Controversy, 371.

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

Siya kuqhuba nesifundo sethu sikaLuka isahluko samashumi amabini ananye kwinqaku elilandelayo.

“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.

“Ndabona ukuba amagunya omhlaba ngoku ayanyikinyiswa nokuba iziganeko ziza ngokulandelelana kwazo. Imfazwe, namarhe emfazwe, ikrele, indlala, nobhubhane, zezona zokuqala ukunyikimisa amagunya omhlaba; emva koko ilizwi likaThixo liya kunyikimisa ilanga, inyanga, neenkwenkwezi, kwanalo mhlaba. Ndabona ukuba ukunyikinyiswa kwamagunya eYurophu akusikuko, njengoko abanye befundisa, ukunyikinyiswa kwamagunya ezulu, kodwa kukunyikinyiswa kweentlanga ezinomsindo.” Early Writings, 41.