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.

Ukugcwaliseka kwezibonakaliso ezamelwa yilanga, inyanga, nezinkanyezi sekuchazwe ngokwanele ngabalobi bomlando, amaphayona obu-Adventist, nangemibhalo kaDade uWhite. Ezinye zezibonakaliso uJesu akhuluma ngazo azijwayelekile kwabanye njengezinye. Bambalwa abaqaphelayo ukuthi “ukucindezeleka kwezizwe” phezu “komhlaba,” kwaba nokugcwaliseka okuqondile. Abakucacelwanga ukuthi uphawu lokuzamazama “kwamandla ezulu,” njengokwehlukaniswa nokuzamazama okumelelwa ngamandla omhlaba, lisho ukuthini. Futhi bambalwa aba-Adventist baseLawodikea abaqondayo ukuthi “ukuza” “kweNdodana yomuntu iza ngefu” kwagcwaliseka emlandweni wamaMillerite.

“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.’

“Usuku nehora ngqo lokuza kukaKristu akwambulwanga. UMsindisi watshela abafundi bakhe ukuthi naye uqobo wayengenakubadalulela ihora lokubonakala kwakhe kwesibili. Kodwa wabala izenzakalo ezithile ababezokwazi ngazo ukuthi ukuza kwakhe sekusondele. ‘Kuyakuba khona izibonakaliso,’ esho, ‘elangeni, nasenyangeni, nasezinkanyezini.’ ‘Ilanga liyakufiphazwa, nenyanga inganiki ukukhanya kwayo, nezinkanyezi zezulu ziyakuwa.’ Phezu komhlaba, esho, kuyakuba khona ‘usizi lwezizwe, ngokudideka; ulwandle namagagasi kukhukhumala; izinhliziyo zabantu ziphela amandla ngenxa yokwesaba, nangenxa yokulindela lezo zinto ezizayo 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.’

“‘Bayakubona iNdodana yomuntu iza ngamafu ezulu ngamandla nangenkazimulo enkulu. Iyothuma izingelosi zayo ngokukhala okukhulu kwecilongo, ziqoqe abakhethiweyo bayo emimoyeni yomine, zisuke komunye umkhawulo wezulu ziye komunye.’

“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.

“Izibonakaliso elangeni, enyangeni, nasezinkanyezini sezagcwaliseka. Kusukela kuleso sikhathi ukuzamazama komhlaba, izivunguvungu, amagagasi olwandle amakhulu, izifo eziwubhubhane, nendlala kuye kwanda. Ukubhujiswa okwesabeka kakhulu, ngomlilo nangezikhukhula, kulandelana ngokushesha okukhulu. Izinhlekelele ezesabekayo ezenzeka isonto nesonto zikhuluma kithi ngezwi eliqotho lesixwayiso, zimemezela ukuthi ukuphela sekusondele, nokuthi kukhona okukhulu nokunqumayo okuzokwenzeka ngokushesha ngokwesidingo.”

“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.

“Isikhathi somusa asisayikuqhubeka isikhathi eside. Manje uNkulunkulu usehoxisa isandla sakhe esivimbelayo emhlabeni. Sekuyisikhathi eside ekhuluma kumadoda nakwabesifazane ngomsebenzi kaMoya wakhe oNgcwele; kodwa abasizwanga isimemo. Manje ukhuluma kubantu bakhe, nasezweni, ngezahlulelo zakhe. Isikhathi salezi zahlulelo siyisikhathi somusa kulabo abangakabi nalo ithuba lokufunda ukuthi liyini iqiniso. INkosi iyakubabheka ngomusa omkhulu. Inhliziyo yayo yesihe iyathinteka; isandla sayo siselokhu seluliwe ukuze sisindise. Izixuku eziningi ziyokwamukelwa esibayeni sokuphepha, zona eziyothi kulezi zinsuku zokugcina zizwile iqiniso ngokokuqala ngqa.” 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.

Umlando wamaMillerite uyaphindwa ngokwezinhlamvu zawo uqobo ezinsukwini zokugcina. “Izibonakaliso” ezaphawula ukufika nomlando wengelosi yokuqala zifanekisa “izibonakaliso” eziphawula ukufika nomlando wengelosi yesithathu. Yonke iminyakazo engcwele yokulungisa ihambisana nomnyakazo wengelosi yesithathu ezinsukwini zokugcina.

“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 kaNkulunkulu emhlabeni ubonakalisa, kusukela enkathini kuya enkathini, ukufana okumangalisayo kukho konke ukuvuselelwa okukhulu noma ukunyakaza kwezenkolo. Izimiso zokusebenzelana kukaNkulunkulu nabantu zihlala zifana njalo. Ukunyakaza okubalulekile kwalesi sikhathi kunokufana kwakho kulokho kwesikhathi esidlule, futhi amava ebandla ezinkathini zangaphambili aqukethe izifundo eziyigugu kakhulu zesikhathi sethu.” 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.

Umlando omelwe yingelosi enamandla yesAmbulo ishumi nesishiyagalombili, uyingelosi yesithathu; futhi umlando omelwe yingelosi yesithathu uhamba ngokuhambisana nomlando wezingelosi zokuqala nezesibili zomlando wamaMillerite.

“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.

“UNkulunkulu unikeze imiyalezo yesAmbulo 14 indawo yayo emgqeni wesiprofetho, futhi umsebenzi wayo awufanele uphele kuze kube sekupheleni komlando walomhlaba. Imiyalezo yengelosi yokuqala neyesibili iseyiqiniso salesi sikhathi, futhi kufanele ihambisane nalena elandela. Ingelosi yesithathu imemezela isixwayiso sayo ngezwi elikhulu. ‘Emva kwalezi zinto,’ kusho uJohane, ‘ngabona enye ingelosi yehla ivela ezulwini, inamandla amakhulu, nomhlaba wakhanyiswa yinkazimulo yayo.’ Kulokhu kukhanyiselwa, ukukhanya kwayo yonke imiyalezo emithathu kuhlanganisiwe.” 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 nowesibili, ohambisana nomsebenzi wengelosi yesithathu, ubuye ufanekiswe emfanekisweni wezintombi eziyishumi.

“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.

“Ngivame ukuqondiswa emfanekisweni wezintombi eziyishumi, ezinhlanu zazo ezazihlakaniphile, kanti ezinhlanu ziyiziwula. Lo mfanekiso ugcwalisekile futhi uyogcwaliseka kuze kube sekugcineni ngokoqobo kwawo wonke amazwi awo, ngoba unokusebenza okukhethekile kulesi sikhathi, futhi, njengomyalezo wengelosi yesithathu, ugcwalisekile futhi uyoqhubeka uyibe iqiniso lamanje kuze kube sekupheleni kwesikhathi.” 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.

Umlando omelwe kuSambulo isahluko seshumi sencwadi yeSambulo umelelwe njengezulu eziyisikhombisa, futhi izulu eziyisikhombisa zimelela izehlakalo ezenzeka phakathi nomlando wamaMillerite, owawungumlando wemiyalezo yengelosi yokuqala neyesibili. Izulu eziyisikhombisa futhi zimelela “izehlakalo zesikhathi esizayo” ezenzeka ezinsukwini zokugcina, futhi zigcwaliseka “ngokulandelana” okufanayo nalokho ezazigcwaliseka ngakho emlandweni wamaMillerite.

“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 okukhethekile okwanikwa uJohane okwavezwa ezindumeni eziyisikhombisa kwakuwukuchazwa kwezehlakalo ezaziyokwenzeka ngaphansi kwemiyalezo yengelosi yokuqala neyesibili. …”

“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 le midumo eyisikhombisa ikhulume amazwi ayo, kwafika umyalo kuJohane njengakukaDaniyeli maqondana nencwadana encane: ‘Vala uphawu kulezo zinto ezakhulunywa yimidumo eyisikhombisa.’ Lezi zihlobene nezehlakalo zesikhathi esizayo eziyokwambulwa ngokulandelana kwazo.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

All the reform movements parallel one another, and they are to be brought together “line upon line,” in order to illustrate the final reformatory movement of the one hundred and forty-four thousand. The parable of the ten virgins illustrates the internal experience of God’s people in the Millerite movement and the movement of the one hundred and forty-four thousand.

Yonke iminyakazo yenguquko iyahambisana, futhi kufanele ihlanganiswe “umugqa phezu komugqa,” ukuze kuboniswe umnyakazo wokugcina wokuguqula wabayi‑khulu namashumi amane nane ezinkulungwane. Umfanekiso wezintombi eziyishumi ubonisa okuhlangenwe nakho kwangaphakathi kwabantu bakaNkulunkulu emnyakazweni wamaMillerite nasemnyakazweni wabayi‑khulu namashumi amane nane ezinkulungwane.

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

“Umfanekiso wezintombi eziyishumi kuMathewu 25 nawo uveza isipiliyoni sabantu bama-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.

Umsebenzi nesigijimi sabo bobabili amaMillerite kanye nabayizinkulungwane eziyikhulu namashumi amane nane kumelwe yizingelosi ezintathu zesAmbulo ishumi nane.

“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.

“Ngibe namathuba ayigugu okuthola ulwazi olusebenzayo. Ngibe nolwazi emilayezweni yengelosi yokuqala, eyesibili, neyesithathu. Izingelosi zimelelwe njengokundiza phakathi kwezulu, zimemezela emhlabeni umlayezo wesixwayiso, futhi zinokuthintana okuqondile nabantu abaphila ezinsukwini zokugcina zomlando walomhlaba. Akekho ozwa izwi lalezi zingelosi, ngoba ziyisibonakaliso esimela abantu bakaNkulunkulu abasebenza ngokuvumelana nezulu lonke. Abesilisa nabesifazane, abakhanyiselwe nguMoya kaNkulunkulu, nabangcweliswe ngeqiniso, bamemezela le milayezo emithathu ngokulandelana kwayo.” 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.

Izehlakalo ezingokwesiprofetho ezimelwe kusAmbulo isahluko seshumi, zimelelwa yimidumo eyisikhombisa. Lezo zehlakalo ziphawula indawo lapho okobunkulunkulu kuhlanganiswa khona nokobuntu. “Izibonakaliso” ezakhonjiswa nguKristu kuMathewu isahluko samashumi amabili nane, kuMarku ishumi nantathu nakuLuka amashumi amabili nanye zimelela “izibonakaliso” ezangenisa inhlangano yamaMillerite futhi zimelela ubufakazi obuhambisanayo ngenhlangano yabayizinkulungwane eziyikhulu namashumi amane nane. Labo abayizinkulungwane eziyikhulu namashumi amane nane abanakunambitha ukufa njengoba kumelwe u-Enoke no-Eliya. UMandulo 11, 2001, “isibonakaliso” uKristu asikhomba njengophawula ukufika kwesizukulwane sokugcina emlandweni womhlaba, sikhonjwa kuLuka isahluko samashumi amabili nanye. Ukuba phakathi kwalelo qembu elimelelwe u-Enoke no-Eliya, elibizwa ngokuthi abayizinkulungwane eziyikhulu namashumi amane nane, kudinga ukuba “isibonakaliso” kanye nakho konke esikumeleyo kuqashelwe.

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 uJesu ehole abafundi baKhe wehla emlandweni “wezibonakaliso” ezaletha ukuqala kwenhlangano yamaMillerite, wabe esebuye ephinda futhi enabisa ubufakazi baKhe bomlando ngokufaka umfanekiso owawumele lowo mlando ofanayo.

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.

Wase ekhuluma kubo ngomfanekiso, wathi: Bhekani umkhiwane, nayo yonke imithi; lapho isiqala ukuhluma, niyabona futhi nazi ngokwenu ukuthi ihlobo seliseduze. Kanjalo nani, lapho nibona lezi zinto zenzeka, yazini ukuthi umbuso kaNkulunkulu useduze. Ngiqinisile ngithi kini, Lesi sizukulwane asiyikudlula, kuze kugcwaliseke konke. Izulu nomhlaba kuyakudlula; kodwa amazwi ami awayikudlula. 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.

UJesu uqala umfanekiso ngokukhomba umehluko phakathi “komkhiwane,” ngobunye, kanye “nayo yonke imithi.” “Umkhiwane” uyisizwe sabantu besivumelwano, okuthi ezinsukwini zokugcina kube yi-Adventism yaseLawodikeya, eziveza njengabantu abaseleyo bakaNkulunkulu. Eminye “imithi” yayingabeZizwe.

“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 komkhiwane, omele isizwe samaJuda, esimbozwe amaqabunga okuvuma inkolo, kodwa kungekho sithelo esitholakala kuwo. Isiqalekiso simenyezelwa phezu komkhiwane, omele umenzeli onokuziphatha, ocabangayo, ophilayo, oqalekiswe nguNkulunkulu, ephila njengoba amaJuda ayephila iminyaka engamashumi amane emva kwalesi sehlakalo, nokho efile. Qaphelani, eminye imithi, emele abeZizwe, yayingembozwanga. Yayingenamaqabunga, ingenzi ukuzishaya isifuba ngokuthi inolwazi ngoNkulunkulu. Isikhathi sayo sokuthela izithelo sasingakafiki.” 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-Adventisti baseLawodikeya ezinsukwini zokugcina buqalekisiwe, ngoba nakuba buzibiza ngokuthi buyinsali kaNkulunkulu, lokho kuzibiza kwakho akunazithelo. UJesu wenza amaphuzu amabili axhumene, kodwa ehlukene, kulesi siqephu. Uveza umehluko phakathi kwabantu bakaNkulunkulu abazishoyo nabeeZizwe, abangazibizi ngokuthi bagcina umthetho kaNkulunkulu, noma babe noMoya Wesiprofetho, okuyizimpawu zensali yezinsuku zokugcina, ubu-Adventisti baseLawodikeya obuzibiza ngokuthi buyakugcina. Amaqabunga ezinsukwini zokugcina amele isibango sokuzibiza ngokuthi kuyinsali ehlonzwe nguJohane encwadini yeSambulo.

“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.

“Izwe lezizwe lalimelelwe yimikhiwane engenamaqabunga, engenazithelo. AbeZizwe babeswele, njengamaJuda, ukumesaba uNkulunkulu, kodwa babengazange bathi beme emseni kaNkulunkulu. Abazange bazigqaje ngokomoya okuphakeme. Babeyizimpumputhe ngazo zonke izindlela ezindleleni nasemisebenzini kaNkulunkulu. Kubo isikhathi samakhiwane sasingakafiki. Babesabheke phambili osukwini olwaluzobalethela 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.

Umehluko phakathi komkhiwane nezinye izihlahla wanikezwa nguKristu omunye futhi umehluko. Isikhathi sokuba izihlahla ziqhume amahlumela ngenxa yamakhiwane, sasihlukile kunesikhathi sokuba izihlahla zabeZizwe ziqhume amahlumela. Ezinsukwini zokugcina “kunikezwa izibizo ezimbili ezihlukile emabandleni,” futhi izwi lokuqala elivela engelosini yesAmbulo isahluko seshumi nesishiyagalombili, likhomba isikhathi lapho ukuqhuma kwamahlumela kwalabo abayizinkulungwane eziyikhulu namashumi amane nane kwakufanele kwenzeke. “Izwi lesibili” lesAmbulo isahluko seshumi nesishiyagalombili limelela isikhathi lapho ezinye izihlahla kwakufanele ziqhume amahlumela.

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.

Ngosuku lukaKristu amaJuda ayeyisihlahla somkhiwane, kanti abeZizwe ayeyizihlahla ezinye. Emlandweni wamaMillerite amaProthestani ayeyisihlahla somkhiwane, kanti amaMillerite ayeyizihlahla ezinye. Ezinsukwini zokugcina, i-Adventism yaseLawodikea iyisihlahla somkhiwane esingenazithelo esisuswa eJerusalema (esivinini), kanti abayizinkulungwane eziyikhulu namashumi amane nane bayizihlahla zomkhiwane ezithela izithelo. Abanye abantwana bakaNkulunkulu abaseseBhabhiloni bamelwe abeZizwe.

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.

“UmZizwe,” ngokwencazelo yalo, “ungumfokazi.” Izihlahla zeZizwe zilele ubuthongo (zifile), zingakakhuli amahlumela noma zithele izithelo ngesikhathi umkhiwane uhluma futhi uphile. Isihlahla esilele ubuthongo siyisihlahla esomile, futhi lapho abeZizwe bebizelwa ukuba baphume eBhabhiloni, ngezwi lesibili leSambulo isahluko seshumi nesishiyagalombili, bayobe sebekhetha ukugcina iSabatha losuku lwesikhombisa futhi bangene esivumelwaneni 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.

Futhi makangakhulumi owesizwe ongowokufika ozihlanganisile noJehova, ethi: UJehova ungihlukanisile nokwahlukanisa nabantu bakhe; nomthenwa makangasho ukuthi: Bheka, ngingumuthi owomile. Ngokuba usho kanje uJehova kubathenwa abagcina amasabatha ami, abakhetha izinto ezingijabulisayo, babambelele esivumelwaneni sami; kubo ngiyakubanika endlini yami nangaphakathi kwezindonga zami indawo negama okungcono kunokwamadodana nokwamadodakazi; ngiyakubanika igama eliphakade elingayikunqunywa. Futhi namadodana owesizwe ongowokufika azihlanganisa noJehova, ukumkhonza, nokuthanda igama likaJehova, abe yizinceku zakhe, wonke ogcina isabatha angalingcolisi, abambelele esivumelwaneni sami; labo ngiyakubayisa entabeni yami engcwele, ngibajabulise endlini yami yokukhuleka; iminikelo yabo yokushiswa nemihlatshelo yabo iyakwamukeleka phezu kwe-altare lami; ngokuba indlu yami iyakuthiwa yindlu yokukhuleka yezizwe zonke. U-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.

Umfokazi ungowezizwe, futhi “izwi lesibili” liyababiza ukuba baphume eBhabhiloni, futhi balethwe entabeni engcwele kaNkulunkulu; khona-ke iyakuba yintaba yaKhe “engcwele,” ngoba ukolweni nokhula kuyobe sekwahlukanisiwe ngenqubo yokuvivinywa emelwe emlandweni “wezwI lokuqala”. Lapho befika entabeni yeNkosi ezinsukwini zokugcina, abeZizwe abayikuba besaba ngabafokazi, noma izihlahla ezomile.

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 kuyakwenziwa mnyama, nezinkanyezi ziyakuhoxisa ukukhanya kwazo. UJehova futhi uyakubhonga eseZiyoni, akhiphe izwi lakhe eseJerusalema; namazulu nomhlaba kuyakuzamazama; kepha uJehova uyakuba ithemba labantu bakhe, namandla abantwana bakwa-Israyeli. Ngalokho niyakukwazi ukuthi nginguJehova uNkulunkulu wenu ohlala eZiyoni, intaba yami engcwele; khona iJerusalema liyakuba ngelingcwele, futhi akusayikuphinda kudlule abezizwe kulo. Joweli 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 komlando lapho “izwi lesibili” libiza omunye umhlambi kaNkulunkulu ukuba uphume eBabiloni kunezinto “eziphawulayo” ezazifanekiselwa yizibonakaliso zenhlangano yamaMillerite. KuMathewu isahluko samashumi amabili nane, kuMarku isahluko seshumi nantathu, nakuLuka isahluko samashumi amabili nanye kubekwa ubufakazi bukaKristu esibucabangelayo. Kulezi zifakazi ezintathu ngasinye, esinye “sezibonakaliso” ezikhonjwayo yilesi sokuthi amandla amazulu ayakuzanyazanyiswa, kodwa ekwethulweni kukaJoweli kwezinto “eziphawulayo” ezikhomba ukuthi iJerusalema liyakuba “ngcwele”, “amazulu nomhlaba” kuyakuzamazama kokubili.

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.”

UJoweli ukhomba ukugcwaliseka okuphelele “kwezibonakaliso” ezabikezelwa ezenzeka lapho iJerusalema lingcwele. Leso sikhathi yileso lapho iNkosi isisusile izono kwabayizinkulungwane eziyikhulu namashumi amane nane, futhi ibandla laseLawodikeya seliguqukele enhlanganweni yaseFiladelfiya. Kungaleso sikhathi lapho inhlangano yesithupha (iFiladelfiya) iba yinhlangano yesishiyagalombili (iFiladelfiya), eyingeyamabandla ayisikhombisa. Kungaleso sikhathi lapho iBandla Elilwayo liba yiBandla Elinqobayo. IBandla Elilwayo yigama lebandla likaNkulunkulu elakhiwe ukolweni nokhula. IBandla Elinqobayo liyintaba engcwele kaNkulunkulu “engcwele,” futhi “abezizwe abasadluli kulo futhi.”

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 kwesibhengezo esiphakanyiswayo, esiyiBandla Elinqobayo, esinguleso “siyisishiyagalombili esivela kwabayisikhombisa”, okuyisikhathi lapho iJerusalema “ingcwele”, kuhambisana “nezibonakaliso.” Ukuze uJesu anike abantu baKhe iphuzu lokubhekisela ngalo ukuze baqaphele “isibonakaliso” sokuphila noma sokufa, esikhomba ukubekwa uphawu kwabantu abayizinkulungwane eziyikhulu namashumi amane nane, wasebenzisa izihlahla nomjikelezo wemvelo wokuphila kwesihlahla ukuze afundise leso sifundo esibaluleke ngaphezu kwakho konke.

“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 wayeyale abantu Bakhe ukuba baqaphe izibonakaliso zokufika Kwakhe futhi bajabule lapho bebona izimpawu zeNkosi yabo ezayo. ‘Lapho lezi zinto ziqala ukwenzeka,’ esho, ‘khona-ke phakamisani amehlo enu, niphakamise amakhanda enu; ngokuba ukuhlengwa kwenu sekusondele.’ Wakhomba abalandeli Bakhe ezihlahleni zasentwasahlobo eziqhakazayo, wathi: ‘Lapho sezihluma, niyabona futhi nazi ngokwenu ukuthi ihlobo selisondele. Kanjalo nani, lapho nibona lezi zinto zenzeka, yazini ukuthi umbuso kaNkulunkulu ususondele.’ Luka 21:28, 30, 31.” The Great Controversy, 308.

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

Lapho izihlahla zentwasahlobo ziqala ukumila amahlumela, ihlobo seliseduze.

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

Ukuvuna kudlulile, ihlobo seliphelile, kodwa thina asisindiswanga. Jeremiya 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.

Izihlahla ezihluma ziveza ukuthi sekuyintwasahlobo, bese siyazi ukuthi ihlobo seliseduze; kanti kusehlobo lapho isivuno siqoqwa 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.

Isitha esabahlwanyela nguSathane; isivuno siyisiphelo sezwe; futhi abavuni yizingelosi. Mathewu 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 kusekupheleni kwezwe. Lapho izihlahla ziqala ukuhluma, kumele nazi ukuthi ukuphela kwezwe sekusondele.

“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.

“Akukho okunye okwashiwo uMsindisi okufanele kwenziwe kuchithe okunye. Nakuba kungekho muntu owaziyo usuku noma ihora lokuza kwaKhe, siyafundiswa futhi siyacelwa ukuba sazi lapho sekuseduze. Siphinde sifundiswe ukuthi ukungasinaki isixwayiso saKhe, nokwenqaba noma ukunganaki ukwazi lapho ukufika kwaKhe sekuseduze, kuyoba yingozi kithi njengalokhu kwakunjalo kulabo ababephila ezinsukwini zikaNowa ukungazi lapho uzamcolo wawusuzofika.” The Great Controversy, 371.

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

Sizoqhubeka nesifundo sethu sikaLuka isahluko samashumi amabili nanye esihlokweni esilandelayo.

“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.

“Ngabona ukuthi amandla omhlaba manje ayazanyazanyiswa nokuthi izenzakalo zenzeka ngokohlelo. Impi, nezinsolo zempi, inkemba, indlala, nobhubhane kungokokuqala ukuzanyazanyisa amandla omhlaba; khona-ke izwi likaNkulunkulu liyozanyazanyisa ilanga, inyanga, nezinkanyezi, kanye nalo mhlaba. Ngabona ukuthi ukuzanyazanyiswa kwamandla eYurophu akusikho, njengoba abanye befundisa, ukuzanyazanyiswa kwamandla ezulu, kodwa kungukuzanyazanyiswa kwezizwe ezithukuthele.” Early Writings, 41.