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# The Book of Daniel - Number One-Hundred and Twenty

Kitabu cha Danieli - Mia Moja na Ishirini

Unveiling the Prophetic Signs: Understanding the Fulfillment of Biblical Prophecies

Kufunula Zviratidzo zveChiporofita: Kunzwisisa Kuzadzika kweZvaporofitwa neBhaibheri

Author

Jeff Pippenger

Published

March 6, 2024

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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.

Kuzadzikiswa kwezviratidzo zvakamiririrwa nezuva, mwedzi, nenyeredzi kwakatotsanangurwa zvakazara nevanyori venhoroondo, nemapiyona eAdventism, uye kubudikidza nezvinyorwa zvaSister White. Zvimwe zvezviratidzo zvakataurwa naJesu hazvizivikanwi zvikuru sezvimwe. Vashoma vanocherechedza kuti “kutambudzika kwamarudzi” panyika “earth,” kwakava nokuzadzikiswa kwakatarwa. Havanyatsojeka pamusoro pezvinorehwa nechiratidzo chekuzunguzwa kwe“powers of heaven,” zvichipesana nekuzunguzwa kunomiririra masimba enyika. Uye vashoma veAdventist veLaodicea vanonzwisisa kuti “kuuya” kwe“the Son of man coming in a cloud” kwakazadzikiswa munhoroondo yeMillerite.

> “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.’

> Zuva chairo nenguva chaiyo yokuuya kwaKristu hazvina kuziviswa. Muponesi akaudza vadzidzi vake kuti iye pachake aisagona kuzivisa nguva yokuuya kwake kwechipiri. Asi akataura zvimwe zviitiko zvavaigona kuziva nazvo kana kuuya kwake kwava pedyo. “Kuchava nezviratidzo,” akadaro, “muzuva, nomumwedzi, nomunyeredzi.” “Zuva richasvibiswa, nomwedzi haungapi chiedza chawo, uye nyeredzi dzokudenga dzichawa.” Panyika, akadaro, kuchava “kushushikana kwamarudzi, nokuvhiringidzika; gungwa namafungu zvichitinhira; mwoyo yavanhu ichapera simba nokutya, uye nokuda kwokutarisira zvinhu zviri kuuya pamusoro penyika.”

> “‘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.’

> “‘A eta a tla bona Morwa motho a tla ka maru a legodimo ka thata le kgalalelo e kgolo. Mme o tla roma baengele ba gagwe ka modumo o mogolo wa terompeta, mme ba tla phutha baitshenkedwi ba gagwe go tswa phefong tsotlhe tse nne, go tswa kwa ntlheng nngwe ya legodimo go ya kwa go nngwe.’”

> “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.

> “Zviratidzo zviri muzuva, mumwedzi, nomunyeredzi zvakatozadzikiswa. Kubvira panguva iyoyo kudengenyeka kwenyika, madutu, mafungu makuru egungwa, hosha dzinotapukira, nenzara zvakawanda. Kuparadzwa kunotyisa zvikuru, nomoto nemafashamo, kuri kuteverana nokukurumidza. Njodzi dzinotyisa dziri kuitika vhiki nevhiki dzinotaura kwatiri namazwi okunyevera anobva pamwoyo, dzichizivisa kuti kuguma kwava pedyo, kuti chimwe chinhu chikuru uye chinosarudza zvose chichakurumidza kuitika nokusazvidzivirika.

> “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.

> “උත්සාහකාලය තවත් බොහෝ දුරට දිගටම පවතින්නේ නැත. දැන් දෙවියන්වහන්සේ භූමියෙන් තමන්ගේ අටකළුම් කරන හස්තය ඉවත් කරමින් සිටින සේක. බොහෝ කාලයක් තිස්සේ උන්වහන්සේ තම ශුද්ධාත්මයාණන්ගේ කාර්යය මඟින් පුරුෂයන් හා ස්ත්‍රීන් සමඟ කතා කර තිබුණ සේක; එහෙත් ඔවුහු ඒ කැඳවීමට අවධානය යොමු කළේ නැත. දැන් උන්වහන්සේ තමන්ගේ විනිශ්චයන් මඟින් තම ජනතාවටත්, ලෝකයටත් කතා කරමින් සිටින සේක. මේ විනිශ්චයන්ගේ කාලය, තවමත් සත්‍යය කුමක්දැයි ඉගෙන ගැනීමට අවස්ථාව නොලැබූ අය සඳහා කරුණාවේ කාලයකි. ස්වාමීන්වහන්සේ ඔවුන් දෙස සෙනෙහසින් බලන සේක. උන්වහන්සේගේ දයාවේ හදවත සලන ලද්දේය; උන්වහන්සේගේ හස්තය තවමත් ගැලවීම සඳහා දිගුකර තිබේ. මේ අන්තිම දිනවල පළමුවරට සත්‍යය අසන්නෝ වන බොහෝ සමූහයන් ආරක්ෂාවේ ගොවිපළට ඇතුළත් කරනු ලබන්නෝය.” 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.

Nhoroondo yeMillerite inodzokororwa kusvika parunyoro chairwo mumazuva okupedzisira. “Zviratidzo” zvakacherechedza kuuya nenhoroondo yengirozi yokutanga, zvinomirira “zviratidzo” zvinoratidza kuuya nenhoroondo yengirozi yechitatu. Kufamba kwose kutsvene kwokururamisa kunofambirana nokufamba kwengirozi yechitatu mumazuva okupedzisira.

> “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.

> “Basa raMwari panyika rinoratidza, kubva pazera kuenda kune rimwe, kufanana kunoshamisa mukumutsiridzwa kukuru kwose kana mune sangano ripi neripi rechitendero. Nheyo dzokubata kwaMwari navanhu dzinogara dzakafanana nguva dzose. Zviitiko zvikuru zvenguva ino zvine zvinoenderana nazvo mune zvakaitika kare, uye zvakaitika kukereke mumazera akapfuura zvine zvidzidzo zvine kukosha kukuru kunguva yedu.” 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.

Nhoroondo inomiririrwa nengirozi ine simba yaZvakazarurwa gumi nemasere, ndiyo yengirozi yechitatu, uye nhoroondo inomiririrwa nengirozi yechitatu inofamba yakafanana nenhoroondo yengirozi yokutanga neyechipiri yenhoroondo yeMillerite.

> “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.

> “ඉශ්වරයාණන් වහන්සේ ප්‍රකාශනය 14හි පණිවිඩවලට භවिष्यවාණි පෙළෙහි ඔවුන්ගේ ස්ථානය දී ඇත; ඒවාගේ කාර්යය මේ පෘථිවි ඉතිහාසයේ අවසානය දක්වා නවතින නොවේ. පළමුද, දෙවනද දූතයාගේ පණිවිඩයන් තවමත් මේ කාලයට සත්‍යය වන අතර, ඉන්පසුව එන මේ පණිවිඩය සමඟ සමාන්තරව දිව යා යුතුය. තෙවන දූතයා තම අනතුරු ඇඟවීම මහ හඬකින් ප්‍රකාශ කරයි. ‘මේවාට පසු,’ යොහන් කීවේ, ‘මම තවත් දූතයෙකු ස්වර්ගයෙන් බැස එන බව දුටුවෙමි; ඔහුට මහත් බලයක් තිබිණ, ඔහුගේ තේජසින් පෘථිවිය ආලෝකවත් විය.’ මෙම ආලෝකනය තුළ, දූතයන් තිදෙනාගේ සියලු පණිවිඩවල ආලෝකය එක්සත් වී ඇත.” 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 neyesibili, 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.

> “Ndinowanzo rerwa kumufananidzo wemhandara gumi, shanu dzadzo dzakanga dzakachenjera, uye shanu dzakapusa. Mufananidzo uyu wakazadziswa uye uchazadziswa kusvika patsamba yawo chaiyo, nokuti une kushanda kwakasarudzika panguva ino, uye, semharidzo yengirozi yechitatu, wakazadziswa uye ucharamba uri chokwadi chiripo kusvikira kumagumo enguva.” Review and Herald, Nyamavhuvhu 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.

Nhoroondo inomiririrwa muna Zvakazarurwa chitsauko chegumi cheBhuku raZvakazarurwa inomiririrwa semabhanan’ana manomwe, uye mabhanan’ana manomwe anomiririra zviitiko zvakaitika mukati menhoroondo yavaMillerite, iyo yaiva nhoroondo yemashoko engirozi yokutanga neyechipiri. Mabhanan’ana manomwe anomiririrawo “zviitiko zvenguva yemberi” zvinoitika mumazuva okupedzisira, uye zvinozadzikiswa mu“urongwa” humwe chete sezvazvaive munhoroondo yavaMillerite.

> “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. …

> “Kuonekera kwapadera kumene kunapatsidwa kwa Yohane, komwe kunafotokozedwa m’mawu a mabingu asanu ndi awiri, kunali kufotokoza kwa zochitika zimene zikanachitika pansi pa mauthenga a mngelo woyamba ndi wachiwiri. …”

> “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.

> “පසුව මේ සත් ගර්ජනාවන් තම හඬ නිකුත් කළ පසු, කුඩා පොත සම්බන්ධයෙන් දානියෙල්ට ලැබුණු ආඥාව මෙන්ම යොහන්ටද මෙසේ ආඥාව ලැබේ: ‘සත් ගර්ජනාවන් උච්චාරණය කළ දේවල් මුද්‍රා කර තබන්න.’ මේවා තම තම අනුපිළිවෙළින් අනාවරණය කරනු ලබන අනාගත සිද්ධීන්ට අදාළ වේ.” 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.

Wukama hwese hwekushandurwa hunofambirana, uye hunofanira kuunzwa pamwechete “mutsetse pamusoro pemutsetse,” kuitira kuratidza kufamba kwekupedzisira kwekushandurwa kwevane zana nemakumi mana nezvina ezviuru. Mufananidzo wemhandara gumi unoratidza chiitiko chemukati chevanhu vaMwari mukufamba kweMillerite uye mukufamba kwevane zana nemakumi mana nezvina ezviuru.

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

> “Umufanikiso w’abakobwa icumi bo muri Matayo 25 na wo ugaragaza ubunararibonye bw’ubwoko bw’Abadivantisiti.” 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.

Basa nemharidzo zvose zvevaMillerite neyevane zviuru zana namakumi mana nezvina zvinomiririrwa nevatumwa vatatu vaZvakazarurwa gumi neina.

> “I have had precious opportunities to obtain an experience. I have had an experience in the first, second, and third angels’ messages. The angels are represented as flying in the midst of heaven, proclaiming to the world a message of warning, and having a direct bearing upon the people living in the last days of this earth’s history. No one hears the voice of these angels, for they are a symbol to represent the people of God who are working in harmony with the universe of heaven. Men and women, enlightened by the Spirit of God, and sanctified through the truth, proclaim the three messages in their order.” Life Sketches, 429.

> “Ndzi vile ni minkarhi ya nkoka yo kuma ntokoto. Ndzi vile ni ntokoto eka mahungu ya ntsumi yo sungula, ya vumbirhi, ni ya vunharhu. Tintsumi ti yimeleriwa tanihi leti hahaka exikarhi ka tilo, ti tivisa emisaveni hungu ra xitsundzuxo, naswona ri khumba hi ku kongoma vanhu lava hanyaka emasikwini yo hetelela ya matimu ya misava leyi. A ku na munhu la twaka rito ra tintsumi leti, hikuva i xikombiso xo yimela vanhu va Xikwembu lava tirhaka hi ku twanana ni vuako bya le tilweni. Vavanuna ni vavasati, lava voningeriweke hi Moya wa Xikwembu, naswona lava kwetsimisiweke hi ntiyiso, va twarisa mahungu manharhu hi ku landzelana ka wona.” Life Sketches, 429.

The prophetic events represented in Revelation chapter ten, are represented by the seven thunders. Those events mark where the divine is joined with the human. The “signs” that were identified by Christ in Matthew chapter twenty-four, Mark thirteen and Luke twenty-one represent the “signs” that ushered in the Millerite movement and represent a parallel testimony to the movement of the one hundred and forty-four thousand. The one hundred and forty-four thousand do not taste of death as represented by Enoch and Elijah. September 11, 2001, the “sign” that Christ identified as marking the arrival of the final generation of earth’s history, is identified in Luke chapter twenty-one. To be among that group that has been represented by Enoch and Elijah, who are called the one hundred and forty-four thousand requires that the “sign” and all that it represents is recognized.

Zviitiko zvechiporofita zvinomiririrwa muna Zvakazarurwa chitsauko chegumi, zvinomiririrwawo nemabhanan’ana manomwe. Zviitiko izvozvo zvinoratidza panobatanidzwa zvehumwari nezvevanhu. “Zviratidzo” zvakataurwa naKristu muna Mateo chitsauko makumi maviri nechina, Mako chitsauko chegumi nechitatu, naRuka chitsauko makumi maviri neimwe zvinomiririra “zviratidzo” zvakaparura kufamba kwevaMillerite uye zvinomirira uchapupu hwakafanana nekufamba kwevane zviuru zana namakumi mana nezvina. Vane zviuru zana namakumi mana nezvina havaraviri rufu, sezvazvinomiririrwa naEnoki naEria. Gunyana 11, 2001, “chiratidzo” chakataurwa naKristu sechinomaka kusvika kwechizvarwa chokupedzisira chenhoroondo yenyika, chinotsanangurwa muna Ruka chitsauko makumi maviri neimwe. Kuva pakati peboka iroro rakamiririrwa naEnoki naEria, vanonzi vane zviuru zana namakumi mana nezvina, kunoda kuti “chiratidzo” ichocho nezvose zvachinomiririra zvizivikanwe.

After Jesus led His disciples down through the history of the “signs” which ushered in the Millerite movement He then repeated and enlarged His historical testimony, by including a parable that represented the same history.

Yesu paakatungamirira vadzidzi Vake kuburikidza nenhoroondo ye“zviratidzo” zvakaperekedza kutanga kwesangano reMillerite, akazodzokorora nekukudza uchapupu Hwake hwenhoroondo, achisanganisira mufananidzo waimiririra nhoroondo imwe cheteyo.

> 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.

> Ndipo iye akalonga nawo fanizo, nati, Onani mtengo wa mkuyu, ndi mitengo yonse; pamene tsopano ikuphukira, inu muona ndi kuzindikira mwa inu nokha kuti chilimwe chayandikira. Momwemonso inunso, pamene muona zinthu izi zikuchitika, dziwani kuti ufumu wa Mulungu wayandikira. Ndithu ndinena kwa inu, M’badwo uwu sudzapita, kufikira zonse zitakwaniritsidwa. Kumwamba ndi dziko lapansi zidzapita; koma mawu anga sadzapita. 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.

Jesu u thoma nga ujingi bexisa ka jingïathuh pharshi da kaba pynpaw ia ka jingïapher hapdeng “u dieng soh pynkhraw,” ha ka rukom shimet, bad “baroh ki dieng.” “U dieng soh pynkhraw” u long ki briew ka jingïateh jutang, kiba ha ki sngi kiba khatduh ki long ka Adventism Laodikia, kiba kam ba ki long ki briew kiba sah jong U Blei. Kiwei pat ki “dieng” ki dei ki Jentil.

> “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.

> “Tarisa kutukwa kwemuonde, unomirira rudzi rwechiJudha, rwakafukidzwa nemashizha ekuzviti rune chitendero, asi pasina muchero waiwanikwa pauri. Kutuka kunotaurwa pamusoro pomuonde, unomirira munhu ane tsika, anofunga, anorarama, akatukwa naMwari, achirarama sezvakaita vaJudha kwamakore makumi mana mushure mechiitiko ichi, asi akafa. Tarisa, mimwe miti, inomirira vaMarudzi, yakanga isina kufukidzwa. Yakanga isina mashizha, isingazviti ine ruzivo rwaMwari. Nguva yavo yokusiya michero yakanga isati yasvika.” 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.

Uadiventista wa Laodikia katika siku za mwisho amelaaniwa, kwa maana ijapokuwa anadai kuwa watu wa mabaki wa Mungu, madai yake hayazai matunda. Yesu anasisitiza mambo mawili yanayohusiana, lakini yaliyo tofauti, katika kifungu hicho. Anabainisha tofauti iliyopo kati ya watu wanaojiita kuwa wa Mungu na Mataifa, ambao hawadai kushika sheria ya Mungu, wala kuwa na Roho ya Unabii, ambazo ndizo sifa za mabaki ya siku za mwisho, ambazo Uadiventista wa Laodikia hudai kuzishika. Majani katika siku za mwisho yanawakilisha madai ya kuwa 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.

> “വേറേയജാതികളുടെ ലോകം ഇലയില്ലാത്തതും ഫലമില്ലാത്തതുമായ അത്തിവൃക്ഷങ്ങളാൽ പ്രതിനിധീകരിക്കപ്പെട്ടു. യെഹൂദന്മാരെപ്പോലെ തന്നേ, അവർക്കും ഭക്തിയില്ലായ്മ ഉണ്ടായിരുന്നു; എങ്കിലും അവർ ദൈവസന്നിധിയിൽ പ്രീതിപാത്രരാണെന്ന് അവകാശപ്പെട്ടിരുന്നില്ല. ഉന്നതമായ ആത്മീയതയെക്കുറിച്ച് അവർ ഒരുവിധവും ഘോഷിച്ചിരുന്നില്ല. ദൈവത്തിന്റെ വഴികളും പ്രവൃത്തികളും സംബന്ധിച്ച് അവർ എല്ലാ അർത്ഥത്തിലും അന്ധരായിരുന്നു. അവരോടുകൂടെ അത്തിപ്പഴത്തിന്റെ കാലം ഇതുവരെ വന്നിരുന്നില്ല. വെളിച്ചവും പ്രത്യാശയും തങ്ങൾക്കു കൊണ്ടുവരുന്ന ഒരു ദിനത്തേക്കാണ് അവർ ഇന്നും നോക്കി നിന്നിരുന്നത്.” 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.

فرق ميان درخت انجير و ساير درختان، به‌وسيلۀ مسيح با امتياز ديگري نيز مشخص گرديد. زمان جوانه‌زدن درختان دربارۀ انجيرها، با زمان جوانه‌زدن درختان امّت‌ها متفاوت بود. در ايام آخر «دو دعوت متمايز به كليساها داده مي‌شود»، و نخستين صدا از فرشتۀ باب هجدهمِ مكاشفه، زمانی را مشخص می‌سازد كه جوانه‌زدن برای يكصد و چهل و چهار هزار می‌بايست رخ دهد. «صدای دوم» در مكاشفۀ هجده، نمايانگر زمانی است كه ساير درختان می‌بايست جوانه بزنند.

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.

Mu mazuva aKristu, vaJudha ndivo vaiva muonde, uye vaHedheni ndivo vaiva mimwe miti. Munhoroondo yevaMillerite, maPurotesitendi ndivo vaiva muonde, uye vaMillerite ndivo vaiva mimwe miti. Mumazuva okupedzisira, Adventism yeRaodhikia ndiyo muonde usingabereki chibereko unobviswa muJerusarema (mumunda wemizambiringa), uye vane zviuru zana namakumi mana nezvina ndivo mionde inobereka chibereko. Vamwe vana vaMwari vachiri muBhabhironi vanomiririrwa savaHedheni.

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.

Nga kahuliro, “wa Mataifa” ni “mgeni.” Miti ya Mataifa imelala usingizi (imekufa), haichipui wala kuzaa matunda wakati ule mtini unapochipua na kuwa hai. Mti ulio katika hali ya usingizi ni mti mkavu, na wakati Mataifa yatakapoitwa watoke Babeli, kwa sauti ya pili ya Ufunuo sura ya kumi na nane, ndipo watakapochagua 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 mwanakomana womutorwa akazvibatanidza naJehovha ngaarege kutaura achiti, Jehovha akandiparadzanisa chose navanhu vake; uye ngazvirege kuti ngomwa iti, Tarirai, ndiri muti wakaoma. Nokuti zvanzi naJehovha kungomwa dzinochengeta masabata angu, dzinosarudza zvinhu zvinondifadza, uye dzinobatisisa sungano yangu; ndichadzipa kunyange muimba yangu nomukati mamasvingo angu nzvimbo nezita zvinopfuura zvavanakomana nezvavanasikana; ndichadzipa zita risingaperi, risingazogurwi. Uyezve, vanakomana vomutorwa vanozvibatanidza naJehovha, kuti vamushumire, nokuda zita raJehovha, kuti vave varanda vake, mumwe nomumwe unochengeta sabata arege kurisvibisa, uye unobatisisa sungano yangu; ivavo ndichavaisa kugomo rangu dzvene, uye ndichavafadza muimba yangu yokunyengetera; zvibayiro zvavo zvinopiswa nezvibayiro zvavo zvichagamuchirwa paaritari yangu; nokuti imba yangu ichanzi imba yokunyengetera yavanhu vose. 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.

Mweni ndi “wamitundu,” ndipo “mawu achiwiri” amawaitana kuti atuluke mu Babuloni, ndipo adzabweretsedwa ku phiri lopatulika la Mulungu; pamenepo lidzakhala phiri Lake “lopatulika,” pakuti tirigu ndi namsongole zidzakhala zitasiyanitsidwa ndi njira ya kuyesedwa yoimiridwa m’mbiri ya “mawu oyamba”. Pamene adzafika ku phiri la Yehova m’masiku otsiriza, Amitundu sadzakhalanso alendo, kapena mitengo youma.

> 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.

> Zuva nomwedzi zvichasvibiswa, nenyeredzi dzicharega kupenya kwadzo. Jehovha achadzvova ari paZioni, uye achabudisa inzwi rake kubva Jerusarema; matenga nenyika zvichazununguswa; asi Jehovha achava tariro yavanhu vake, nesimba ravana vaIsraeri. Ipapo muchaziva kuti ndini Jehovha Mwari wenyu, ndigere paZioni, gomo rangu dzvene; ipapo Jerusarema richava dzvene, uye vatorwa havachazopfuuri napo zvakare. Joeri 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.”

Kupinza menemo ya mbiri umo “lizgu lachiŵiri” likuchemanga mskambo unyake wa Chiuta kufuma mu Babulone kuli na “vimanyikwiro” ivyo vikayimiririka na vimanyikwiro vya gulu la aMillerite. Mu Mateyu chipatulo 24, Marko chipatulo 13, na Luka chipatulo 21, ukaboni wa Khristu uwo tikuwona uli kuwezgeka. Mu wukaboni uliwose wa ŵatatu aŵa, chimoza mwa “vimanyikwiro” ivyo vyayowoyeka nchakuti nkhongono za kuchanya zizamugwedezgeka; kweni mu kuyimira kwa Yoweli kwa “vimanyikwiro” ivyo vikulongora nyengo apo Yerusalemu wazamuŵa “mutuŵa”, “kuchanya na charu chapasi” vyose “vizamugwedezgeka.”

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.”

Yoheri ari kuratidza kuzadzikiswa kwakakwana kwe“zviratidzo” zvakaporofitwa zvinoitika kana Jerusarema rava dzvene. Nguva iyoyo ndiyo apo Ishe vanenge vabvisa zvivi kubva kuvane zana namakumi mana nezvina zvuru, uye kereke yeRaodhikia inenge yashanduka ichipinda musangano weFiraderufia. Ipapo ndipo apo musangano wechitanhatu (Firaderufia), unova musangano wechisere (Firaderufia), uri wemakereke manomwe. Ipapo ndipo apo Kereke Inorwa inova Kereke Inokunda. Kereke Inorwa izita rinoreva kereke yaMwari inoumbwa negorosi nemasora. Kereke Inokunda igomo dzvene raMwari riri “dzvene,” uye “vatorwa havachazopfuuri maari zvakare.”

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.

Kuletewa kwa bendera ile iliyo inuliwa, ambayo ni Kanisa Linaloshinda, ambalo ni “la nane lililo la saba”, yaani wakati Yerusalemu ni “takatifu”, kunaandamana na “ishara”. Ili Yesu atoee kipimo cha marejeo kwa watu Wake watambue “ishara” ya uzima au mauti, inayoitambulisha kutiwa muhuri kwa wale mia moja arobaini na nne elfu, alitumia miti na mzunguko wa asili wa maisha ya mti kufundisha fundisho hilo la umuhimu wa hali ya juu kabisa.

> “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.

> “Kristu akanga arayira vanhu Vake kuti varinde zviratidzo zvekudzoka Kwake uye vafare pavachaona zviratidzo zvaMambo wavo ari kuuya. ‘Kana zvinhu izvi zvatanga kuitika,’ Vakadaro, ‘simudzai meso enyu, musimudze misoro yenyu; nokuti rudzikunuro rwenyu rwava pedyo.’ Akanongedzera vateveri Vake kumiti iri kubukira yechirimo, akati: ‘Kana yatanga kubudisa mashizha, munozvionera uye munoziva pachenyu kuti zhizha rava pedyo. Saizvozvowo nemi, kana muchiona zvinhu izvi zvichiitika, zivai kuti ushe hwaMwari hwava pedyo.’ Ruka 21:28, 30, 31.” The Great Controversy, 308.

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

Pa nyengo ya kasupe ikayamba mitengo kuphukira, chilimwe chayandikira.

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

> Kukohwa kwapfuura, chirimo chapera, asi isu hatina kuponeswa. Jeremia 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 inayochipua hutambulisha ya kwamba ni wakati wa masika, nasi ndipo tunajua kwamba wakati wa kiangazi umekaribia; na ni katika kiangazi 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.

> Muṱhanzi we aṋwelelaho ndi Diabolo; khwine ndi vhufhelo ha shango; nahone vhashumi vha u kaṋa ndi vharuṅwa. Mateo 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.

Uvuno uko mwisho wa ulimwengu. Miti ianzapo kuchanua, imewapasa kujua ya kwamba mwisho wa ulimwengu 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.

> “එක් ගැළවුම්කරුගේ ප්‍රකාශයක් තවත් ප්‍රකාශයක් අර්ථහීන කර දැමීමට භාවිතා නොකළ යුතුය. උන්වහන්සේගේ පැමිණීමේ දවස හෝ පැය කිසිවෙකු නොදන්නේ යයි වුවද, එය සමීපව ඇති කාලය දැනගැනීමට අපට උපදෙස් දී ඇති අතර එය අපෙන් අත්‍යවශ්‍ය ලෙසත් ඉල්ලා ඇත. තවද, උන්වහන්සේගේ අනතුරු ඇඟවීම නොසලකා හැරීමත්, උන්වහන්සේගේ ආගමනය සමීපව ඇති කාලය දැනගැනීමට ප්‍රතික්ෂේප කිරීම හෝ එය නොසලකා හැරීමත්, ජලප්ලාවනය පැමිණෙන කාලය නොදැන සිටීම නෝවාගේ දවස්වල ජීවත්වූවන්ට වූ ලෙසම, අපටද විනාශකාරී වනු ඇතැයි අපට තවදුරටත් උගන්වා ඇත.” The Great Controversy, 371.

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

Tichaenderera mberi nechidzidzo chedu chaRuka chitsauko chemakumi maviri nerimwe munyaya inotevera.

> “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.

> “Ndzi vonile leswaku matimba ya misava sweswi ma le ku tsekatsekisweni naswona swiendlakalo swi ta hi ku landzelana ka swona. Nyimpi, ni timhaka ta nyimpi, banga, ndlala, ni ntungu, hi swona swo sungula ku tsekatsekisa matimba ya misava; kutani rito ra Xikwembu ri ta tsekatsekisa dyambu, n’weti, ni tinyeleti, ni misava leyi na yona. Ndzi vonile leswaku ku tsekatsekisiwa ka matimba eYuropa a hi swona, hilaha van’wana va dyondzisaka hakona, ku tsekatsekisiwa ka matimba ya matilo, kambe i ku tsekatsekisiwa ka matiko lama hlundzukeke.” Early Writings, 41.

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