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# Rome Establishes the Vision - Number Seven

រ៉ូមបង្កើតឲ្យចក្ខុនិមិត្តនេះត្រូវបានស្ថាបនា — លេខប្រាំពីរ

The Final Controversy: Rome’s Symbolism in Adventist Prophecy and the Close of Probation

Gakava Rokupedzisira: Chiratidzo cheRoma muChiporofita cheAdventist uye Kuvharwa kweNguva yeNyasha

Author

Jeff Pippenger

Published

August 17, 2024

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We are considering six historical lines within the history of Adventism where controversies over the symbol of Rome was the issue. We are employing the methodology of the latter rain, which is “line upon line” from “here a little” and “there a little.” We began by identifying that the first controversy over the symbol of Rome illustrates the current controversy, and therefore emphasizes that we are now in the last controversy before probation closes.

Tiri kufunga nezvemitsara mitanhatu yenhoroondo mukati menhoroondo yeAdventism umo makakatanwa pamusoro pechiratidzo cheRoma ndiwo akanga ari nyaya yacho. Tiri kushandisa nzira yemvura yekupedzisira, inova “mutsara pamusoro pemutsara” kubva pa“pano zvishoma” ne“apo zvishoma.” Takatanga nokuratidza kuti gakava rokutanga pamusoro pechiratidzo cheRoma rinofananidzira gakava riripo zvino, uye naizvozvo rinosimbisa kuti zvino tiri mugakava rokupedzisira nguva yokuedzwa isati yavharwa.

The seriousness of this final controversy about the symbol of Rome is also represented by verses ten through sixteen of Daniel eleven, which typify the hidden history of verse forty of Daniel eleven. The history of verse forty brings the student of prophecy to 1989 and the collapse of the Soviet Union as represented in verse ten. The next verse, verse forty-one, which identifies the soon-coming Sunday law in the United States, is typified by verse sixteen. Inspiration has identified that what was sealed was “the portion of the book of Daniel that related to the last days”.

Ubukana bw’iyi ntonganya ya nyuma yerekeye ikimenyetso cya Roma na bwo bugaragazwa n’imirongo ya cumi kugeza kuri cumi na gatandatu yo muri Daniyeli cumi n’umwe, ishushanya amateka ahishwe yo mu murongo wa mirongo ine wa Daniyeli cumi n’umwe. Amateka yo mu murongo wa mirongo ine ageza umunyeshuri w’ubuhanuzi ku mwaka wa 1989 no gusenyuka kw’Ubumwe bw’Abasoviyeti nk’uko bigaragazwa mu murongo wa cumi. Umurongo ukurikiraho, ari wo murongo wa mirongo ine na rimwe, ugaragaza itegeko ryo ku cyumweru rigiye kuza vuba muri Leta Zunze Ubumwe z’Amerika, ushushanywa n’umurongo wa cumi na gatandatu. Guhumekerwa kwera kwagaragaje ko icyari cyarashyizweho ikimenyetso ari “igice cy’igitabo cya Daniyeli cyari gifitanye isano n’iminsi y’imperuka”.

1989 unto the Sunday law is the sealed portion of the last days, and it is typified in verses ten through sixteen. It is therefore the increase of knowledge that leads to the close of probation for Seventh-day Adventists, for Adventism’s probation in the United States is finished at the Sunday law. In verses ten through sixteen we find verse fourteen, which identifies that it is the “robbers” of God’s people that establish the vision.

Kubva muna 1989 kusvika kumutemo weSvondo ndicho chikamu chakaiswa chisimbiso chemazuva okupedzisira, uye chinofananidzirwa mundima dzegumi kusvika gumi nenhanhatu. Naizvozvo, kuwedzera kwezivo ndiko kunotungamirira kuvharwa kwemukana wokuyedzwa kwevaSeventh-day Adventist, nokuti mukana wokuyedzwa kweAdventism muUnited States unopera pamutemo weSvondo. Mundima dzegumi kusvika gumi nenhanhatu tinowana ndima yegumi nenhana, iyo inoratidza kuti ndivo “makororo” evanhu vaMwari vanosimbisa chiratidzo.

Therefore, the Millerite controversy that is represented upon the 1843 pioneer chart is the first controversy of Rome in Adventism’s history. The fact that the very same controversy has again arrived, informs anyone who wishes to see that Jesus, as the Alpha and Omega, always illustrates the end with the beginning. The current controversy is the final controversy which sifts the wise and foolish virgins.

Naizvozvo, gakava reMillerite rinomiririrwa papurani yemapiyona ya1843 ndiro gakava rekutanga reRoma munhoroondo yeAdventism. Chokwadi chokuti iro gadzirirano rimwe chetero rasvikazve, chinozivisa ani naani anoda kuona kuti Jesu, saArfa naOmega, anogara achiratidza kuguma kubudikidza nekutanga. Gakava riripo zvino ndiro gakava rokupedzisira rinosefa mhandara dzakachenjera nedzisina njere.

Sanctified prophetic logic teaches that the one hundred and forty-four thousand come into perfect unity before their close of probation at the soon-coming Sunday law. The refining fire of Malachi’s Messenger of the Covenant is now purifying the Levites as gold and silver. The Dirt Brush Man is now purging His floor with words of truth.

Mafungiro akacheneswa ouporofita anodzidzisa kuti zviuru zana nemakumi mana nezvina zvinosvika pakubatana kwakakwana nguva yavo yokuedzwa isati yapera pamurayiro weSvondo uri kuuya nokukurumidza. Moto wokunatsa waMutumwa waSungano waMaraki zvino uri kuchenesa vaRevhi segoridhe nesirivha. Murume weBhurasho reTsvina zvino ari kuchenesa uriri Hwake namashoko echokwadi.

> “‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.

> “‘Ane foshoro ari muruoko rwake, uye achanyatsoparadzanisa uriri hwake, achiunganidzira gorosi rake mudura.’ Mateu 3:12. Iyi yakanga iri imwe yenguva dzokuchenesa. Namashoko echokwadi, hundi yakanga ichiparadzaniswa negorosi. Nokuti vakanga vakanyanyisa kuzvikudza uye kuzviruramisira zvavo kuti vagamuchire kurairwa, vakanyanyisa kuda nyika zvokuti vagamuchire upenyu hwokuzvininipisa, vazhinji vakatsauka kubva kuna Jesu. Vazhinji vachiri kuita chinhu chimwe chete nanhasi. Mweya iri kuedzwa nhasi sezvakaitwa vadzidzi vaya musinagoge reKapenaume. Apo chokwadi chinosvitswa pamwoyo, vanoona kuti upenyu hwavo hahuwirirani nokuda kwaMwari. Vanoona kudiwa kwokushanduka kwakakwana mukati mavo; asi havadi kutora basa iro rokuzviramba. Naizvozvo vanotsamwa apo zvivi zvavo zvinofumurwa. Vanobva vaenda vagumburwa, sezvakaita vadzidzi vakasiya Jesu, vachigunun’una vachiti, ‘Shoko iri rakaoma; ndianiko angarigamuchira?’” The Desire of Ages, 392.

The fact that the first sixteen verses are the beginning of Daniel’s last prophecy, and that those verses align with the last six verses of the chapter, indicates that the Alpha and Omega is using the verses in the beginning to accomplish the final separation of the wise and wicked, as represented by Daniel in chapter twelve, which is now occurring.

Chokwadi chakuti ndime khumi ndi zisanu ndi chimodzi zoyambirira ndi chiyambi cha ulosi womaliza wa Danieli, ndiponso kuti ndime zimenezo zikugwirizana ndi ndime zisanu ndi chimodzi zotsiriza za chaputalacho, chikusonyeza kuti Alefa ndi Omega akugwiritsa ntchito ndime za pachiyambi kuti akwaniritse kulekanitsa komaliza kwa anzeru ndi oipa, monga momwe zikuimiridwa ndi Danieli m’chaputala 12, kumene kukuchitika tsopano.

A third witness to the serious nature of the controversy is the fact that inspiration, through the writings of Sister White, clearly upholds the 1843 pioneer chart, which represents the controversy of Rome in verse fourteen. The beginning controversy represents the ending controversy, and the inspired endorsement of the Millerite understanding of verse fourteen’s “robbers of thy people,” means that if that foundational truth is rejected, it is simultaneously a rejection of the authority of the Spirit of Prophecy. In agreement with the previous two witnesses that emphasize that this controversy occurs just before probation closes is the certainty that the last, or final, deception for those who profess to uphold the Spirit of Prophecy, is a rejection of the Spirit of Prophecy.

Chapupu chechitatu chinopupurira kukomba kwakanyanya kwegakava iri inyaya yokuti kufemerwa, kubudikidza nezvinyorwa zvaSista White, kunotsigira zvakajeka chati yemapiyona ya1843, inomiririra gakava reRoma mundima yegumi nechina. Gakava rokutanga rinomiririra gakava rokupedzisira, uye kubvumidzwa kwakafemerwa kwekunzwisisa kwevaMillerite pamusoro pe“makororo avanhu vako” emundima yegumi nechina, kunoreva kuti kana chokwadi ichocho chenheyo chikarambwa, panguva imwe cheteyo kunenge kuri kurambwa kwesimba reMweya weChiporofita. Zvichienderana nezvapupu zviviri zvakapfuura zvinotsinhira kuti gakava iri rinoitika nguva pfupi pamberi pokunge nguva yomuedzo yapera, pane chokwadi chokuti kunyengera kwokupedzisira, kana kwomugumo, kune avo vanoti vanosimudzira Mweya weChiporofita, ndiko kuramba Mweya weChiporofita.

> “Satan is . . . constantly pressing in the spurious—to lead away from truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony.

> “Setaná ari... achitsikirira nguva dzose zvinhu zvenhema—kuti atsause vanhu kubva kuchokwadi. Kunyengera kwaSetaná kwekupedzisira chaiko kuchava kuita kuti uchapupu hwoMweya waMwari hushayiswe simba. ‘Pasina chiratidzo, vanhu vanoparara’ (Zvirevo 29:18). Setaná achashanda nouchenjeri hwokunyengera, nenzira dzakasiyana-siyana uye kubudikidza nemasangano akasiyana-siyana, kuti azunguze kuvimba kwavanhu vaMwari vakasara muuchapupu hwechokwadi.”

> “There will be a hatred kindled against the Testimonies which is satanic. The workings of Satan will be to unsettle the faith of the churches in them, for this reason: Satan cannot have so clear a track to bring in his deceptions and bind up souls in his delusions if the warnings and reproofs and counsels of the Spirit of God are heeded.” Selected Messages, book 1, 48.

> “Pachava noruvengo kuTestimonies uko kuri kwesatani. Mabasa aSatani achava okuzunungusa kutenda kwamakereke madziri, nokuda kwechikonzero ichi: Satani haangavi nenzira yakajeka kudaro yokupinza kunyengera kwake nokusunga mweya mukunyengedzwa kwake kana yambiro nokutsiura nezano zvaMweya waMwari zvichiteererwa.” Selected Messages, bhuku 1, 48.

The making of none effect, or the rejection of the authority of the “testimony of the Spirit of God” through the writings of Ellen White, is the “very last deception of Satan.” Sister White wrote that she was “shown” that the “1843 chart was directed by the hand of the Lord, and should not be altered.” The previous passage directly associates the rejection of the authority of the Spirit of Prophecy with the vision of the last days, for all the prophets speak most directly of the last days. Therefore when Daniel says in verse fourteen that “the robbers” establish the vision, it is Solomon’s vision of Proverbs 29:18, which says that those who do not have the vision “perish,” and the word “perish” means “to be made naked”.

Kuondolewa nguvu, au kukataliwa kwa mamlaka ya “ushuhuda wa Roho wa Mungu” kupitia maandishi ya Ellen White, ndiko “udanganyifu wa mwisho kabisa wa Shetani.” Dada White aliandika kwamba alionyeshwa kuwa “chati ya 1843 iliongozwa na mkono wa Bwana, wala haikupaswa kubadilishwa.” Fungu lililotangulia linaunganisha moja kwa moja kukataliwa kwa mamlaka ya Roho ya Unabii na njozi ya siku za mwisho, kwa maana manabii wote hunena kwa uwazi zaidi kuhusu siku za mwisho. Kwa hiyo, Danieli anaposema katika aya ya kumi na nne kwamba “wanyang’anyi” wanaithibitisha njozi, ni njozi ya Sulemani ya Mithali 29:18, isemayo kwamba wale wasio na njozi “huangamia,” na neno “huangamia” humaanisha “kufanywa uchi.”

“Perish” is therefore identifying that those who profess to uphold the Spirit of Prophecy in the last days, but who reject the authority represented therein, become naked, and perish, which is a description of the Laodiceans, who are “wretched, and miserable, and poor, and blind, and naked.” They are counseled to buy “white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear.” If they refuse the counsel they are spewed out of the mouth of the Lord.

Saka “kuparara” kuri kuratidza kuti avo vanozviti vanotsigira Mweya woUprofita mumazuva okupedzisira, asi vachiramba simba rinomiririrwa mariri, vanova vasina kufuka, uye vanoparara; uku ndiko kutsanangurwa kwevaRaodhikia, avo vari “vanosuwisa, uye vane nhamo, uye varombo, uye mapofu, uye vasina kufuka.” Vanorairwa kutenga “nguo chena, kuti ufukidzwe, uye kuti kunyadziswa kwokusafuka kwako kurege kuonekwa.” Kana vakaramba rairo iyi, vanobudiswa mumuromo waIshe.

Thus, we find another witness that this nakedness is manifested just before probation closes. At the soon-coming Sunday law those naked souls will receive the mark of the beast, as they are overthrown, as represented in verse forty-one of Daniel eleven. The reason they will be overthrown is that they rejected the authority of the Spirit of Prophecy, which upholds the 1843 pioneer chart, which represents the foundations of Adventism, and includes the “key” which establishes the vision with the identification that Rome is the power represented as “the robbers of thy people” in verse fourteen.

Saizvozvo, tinowana humwe uchapupu hunoratidza kuti kushama uku kunoonekwa nguva pfupi kwazvo nguva yokuedzwa isati yavharwa. Pamutemo weSvondo uri kuuya nokukurumidza, mweya idzodzo dzakashama dzichagamuchira mucherechedzo wechikara, sezvadzinokundwa, sezvinomiririrwa mundima makumi mana neimwe yaDanieri gumi nerimwe. Chikonzero chavachakundwa ndechokuti vakaramba masimba eMweya weChiporofita, unotsigira chati yemapiyona ya1843, inomiririra nheyo dzeAdventismu, uye inosanganisira “kiyi” inosimbisa chiratidzo nokuzivisa kuti Roma ndiro simba rinomiririrwa sa“mbavha dzavanhu vako” mundima yechina.

> “One thing is certain: those Seventh-day Adventists who take their stand under Satan’s banner will first give up their faith in the warnings and reproofs contained in the Testimonies of God’s spirit.

> “Chinhu chimwe chete chine chokwadi: avo maSeventh-day Adventist vanomira pasi pemureza waSatani vachava vokutanga kusiya kutenda kwavo muyambiro nokutsiurwa zviri muZvapupu zvoMweya waMwari.

> “The call to greater consecration and holier service is being made, and will continue to be made. Some who are now voicing Satan’s suggestions will come to their senses. There are those in important positions of trust who do not understand the truth for this time. To them the message must be given. If they receive it, Christ will accept them, and will make them workers together with him. But if they refuse to hear the message, they will take their stand under the black banner of the Prince of Darkness.

> “ការហៅឲ្យមានការឧទ្ទិសថ្វាយខ្លួនកាន់តែខ្ពស់ និងការបម្រើដ៏បរិសុទ្ធជាងមុន កំពុងត្រូវបានប្រកាស ហើយនឹងបន្តត្រូវបានប្រកាសទៅមុខទៀត។ មនុស្សខ្លះដែលឥឡូវនេះកំពុងបញ្ចេញសំណូមពររបស់សាតាំង នឹងត្រឡប់មកមានស្មារតីឡើងវិញ។ មានអ្នកខ្លះនៅក្នុងមុខតំណែងសំខាន់ៗនៃការទុកចិត្ត ដែលមិនយល់អំពីសេចក្តីពិតសម្រាប់សម័យកាលនេះ។ ដំណឹងនេះត្រូវតែត្រូវបានផ្តល់ឲ្យពួកគេ។ ប្រសិនបើពួកគេទទួលយកវា ព្រះគ្រីស្ទនឹងទទួលយកពួកគេ ហើយនឹងធ្វើឲ្យពួកគេក្លាយជាអ្នករួមការងារជាមួយទ្រង់។ ប៉ុន្តែ ប្រសិនបើពួកគេបដិសេធមិនស្តាប់ដំណឹងនេះទេ ពួកគេនឹងឈរនៅក្រោមទង់ខ្មៅរបស់ម្ចាស់នៃអំណាចងងឹត។”

> “I am instructed to say that the precious truth for this time is open more and more clearly to human minds. In a special sense men and women are to eat of Christ’s flesh and drink of his blood. There will be a development of the understanding, for the truth is capable of constant expansion. The divine originator of truth will come into closer and still closer communion with those who follow on to know him. As God’s people receive his word as the bread of heaven, they will know that his goings forth are prepared as the morning. They will receive spiritual strength, as the body receives physical strength when food is eaten.” Spalding and Magan, 305, 306.

> “Ndzi lerisiwe ku vula leswaku ntiyiso wa nkoka wa nkarhi lowu wu ya wu pfuleka swinene hi ku twisiseka erihlewini ra vanhu. Hi ndlela yo hlawuleka, vavanuna ni vavasati va fanele ku dya nyama ya Kriste ni ku nwa ngati yakwe. Ku ta va ni ku kula ka ku twisisa, hikuva ntiyiso wu kota ku andlala nkarhi hinkwawo. Mungungumeri wa ntiyiso wa le tilweni u ta nghena eku vulavulaneni ka kusuhi swinene, ni ka kusuhi swinene ngopfu, ni lava va hambetaka emahlweni ku n'wi tiva. Loko vanhu va Xikwembu va amukela rito ra xona tanihi vuswa bya le tilweni, va ta tiva leswaku ku huma ka xona ku lulamisiwe kukota nimixo. Va ta amukela matimba ya moya, hilaha miri wu amukelaka matimba ya nyama loko swakudya swi dyiwile.” Spalding and Magan, 305, 306.

In our last article we identified that Uriah Smith was the champion of the rebellion of 1863, for it was he who introduced the counterfeit 1863 chart. The chart he produced in 1863 removed the seven times of Leviticus twenty-six from Laodicean Adventism’s prophetic message, thus marking the beginning of the progressive tearing down of the foundations, and also the beginning of the construction of the counterfeit Laodicean Adventist foundation, which is built upon sand. Later in Advent history, his private interpretation of the king of the north, bore the fruits of his prophetic model as people fled the church.

Kundinyaya yedu yakapfuura takaratidza kuti Uriah Smith ndiye akanga ari shasha yekupandukira kwa1863, nokuti ndiye akaunza chati yekunyepedzera ya1863. Chati yaakabudisa muna 1863 yakabvisa “nguva nomwe” dzaRevhitiko 26 mushoko rechiporofita reAdventism yeRaodhikia, nokudaro ichiratidza kutanga kwekuputswa zvishoma nezvishoma kwenheyo, uyewo kutanga kwekuvakwa kwenheyo yekunyepedzera yeAdventist yeRaodhikia, yakavakwa pamusoro pejecha. Gare gare munhoroondo yeAdvent, dudziro yake yepachivande pamusoro pamambo wokumusoro yakabereka zvibereko zvemuenzaniso wake wechiporofita apo vanhu vakatiza kereke.

> Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves. Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. Wherefore by their fruits ye shall know them. Not everyone that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity. Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock. And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it. Matthew 7:15–27.

> Chenjererai vaporofita venhema, vanouya kwamuri vakapfeka sembatya dzemakwai, asi mukati mavo imhumhi dzinoparadza. Muchavaziva nezvibereko zvavo. Ko vanhu vanokohwa mazambiringa paminzwa here, kana maonde parukato here? Saizvozvowo muti wose wakanaka unobereka zvibereko zvakanaka; asi muti wakaora unobereka zvibereko zvakaipa. Muti wakanaka haungabereki zvibereko zvakaipa, uye muti wakaora haungabereki zvibereko zvakanaka. Muti mumwe nomumwe usingabereki zvibereko zvakanaka unotemwa, ukandwa mumoto. Naizvozvo muchavaziva nezvibereko zvavo. Haasi munhu wose anoti kwandiri, Ishe, Ishe, achapinda muumambo hwokudenga; asi ndiye anoita kuda kwaBaba vangu vari kudenga. Vazhinji vachati kwandiri nezuva iro, Ishe, Ishe, hatina kuprofita muzita renyu here? uye muzita renyu hatina kudzinga madhimoni here? uye muzita renyu hatina kuita mabasa mazhinji anoshamisa here? Ipapo ndichareurura kwavari ndichiti, Handina kumbokuzivai; ibvai kwandiri, imi vanoita zvakaipa. Naizvozvo ani naani anonzwa mashoko angu aya, akaaita, ndichamufananidza nomunhu akachenjera, wakavaka imba yake pamusoro pedombo: mvura ikanaya, mafashamo akauya, mhepo dzikavhuvhuta, dzikarova imba iyo; asi haina kuwira pasi, nokuti yakanga yakateyiwa pamusoro pedombo. Uye munhu wose anonzwa mashoko angu aya, asingaaiti, achafananidzwa nomunhu benzi, wakavaka imba yake pamusoro pejecha: mvura ikanaya, mafashamo akauya, mhepo dzikavhuvhuta, dzikarova imba iyo; ikawa; uye kuwa kwayo kwakanga kukuru. Mateo 7:15–27.

The leadership of Laodicean Seventh-day Adventism was passed by in 1989, as assuredly as the leadership of the Jewish church was passed by at the birth of Christ.

Ubuja ku buyobozi bw’Abadiventisiti b’Umunsi wa Karindwi b’i Laodikiya bwarengagijwe mu 1989, nk’uko byabaye koko ku buyobozi bw’itorero ry’Abayuda igihe Kristo yavukaga.

> “Men know it not, but the tidings fill heaven with rejoicing. With a deeper and more tender interest the holy beings from the world of light are drawn to the earth. The whole world is brighter for His presence. Above the hills of Bethlehem are gathered an innumerable throng of angels. They wait the signal to declare the glad news to the world. Had the leaders in Israel been true to their trust, they might have shared the joy of heralding the birth of Jesus. But now they are passed by.

> “Varume havazvizivi, asi mashoko aya anozadza denga nomufaro. Nokufarira kwakadzama uye kunyorovera zvikuru, zvisikwa zvitsvene zvinobva munyika yechiedza zvinokweverwa panyika. Nyika yose inopenya zvikuru nokuda kwokuvapo Kwake. Pamusoro pezvikomo zveBheterehema panoungana boka risingaverengwi rengirozi. Dzinomirira chiratidzo chokuzivisa nyika mashoko omufaro. Dai vatungamiriri vaIsraeri vakanga vakatendeka pachivimbo chavo, vangadai vakagovana mufaro wokuzivisa kuberekwa kwaJesu. Asi zvino vapfuurwa.”

> “God declares, ‘I will pour water upon him that is thirsty, and floods upon the dry ground.’ ‘Unto the upright there ariseth light in the darkness.’ Isaiah 44:3; Psalm 112:4. To those who are seeking for light, and who accept it with gladness, the bright rays from the throne of God will shine.” The Desire of Ages, 47.

> “Mwari anozivisa achiti, ‘Ndichadururira mvura pamusoro paanenyota, nemafashamo pamusoro penyika yakaoma.’ ‘Kuvakarurama chiedza chinovabudira murima.’ Isaya 44:3; Mapisarema 112:4. Kune avo vari kutsvaka chiedza, uye vanochigamuchira nomufaro, mwaranzi dzinopenya dzinobva pachigaro choushe chaMwari dzichavapenyerera.” The Desire of Ages, 47.

The time of the end in the line of Christ was His birth, and it was then that the message which would test that generation was unsealed. 1989 was the time of the end for the candidates who are called to be among the one hundred and forty-four thousand. Uriah Smith’s prophetic model rejected the foundational truths which are represented on the 1843 chart. Those truths were the “Rock.”

Ixesha lokuphela emgqeni kaKristu lalingukuzalwa kwaKhe, yaye ngelo xesha umyalezo owawuza kuvavanya eso sizukulwana wavulwa. U-1989 wayelixesha lokuphela kubagqatswa ababizelwe ukuba babe phakathi kwekhulu elinamashumi amane anesine amawaka. Umzekelo wesiprofeto ka-Uriah Smith wazala iinyaniso ezisisiseko ezimelwe kwitshathi ka-1843. Ezo nyaniso zazi “liLitye.”

> “The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.

> “चेतावनी आ चुकी है: ऐसी किसी भी बात को भीतर आने देने की अनुमति नहीं दी जानी है जो उस विश्वास की नींव को विचलित करे, जिस पर हम 1842, 1843, और 1844 में यह संदेश आने के समय से ही निर्माण करते आए हैं। मैं इस संदेश में थी, और तब से लेकर आज तक मैं संसार के सामने उस ज्योति के प्रति सच्ची ठहरी हूँ जो परमेश्वर ने हमें दी है। हमारा यह कोई विचार नहीं कि हम उस मंच से अपने पांव हटा लें, जिस पर वे रखे गए थे, जबकि हम दिन-प्रतिदिन गम्भीर प्रार्थना के साथ प्रभु को खोजते हुए, ज्योति की तलाश करते रहे। क्या तुम समझते हो कि मैं उस ज्योति को छोड़ सकती हूँ जो परमेश्वर ने मुझे दी है? वह युगों की चट्टान के समान है। जब से वह मुझे दी गई, तब से वही मेरा मार्गदर्शन करती रही है।” Review and Herald, April 14, 1903.

On September 11, 2001 the latter rain began to sprinkle as the winds representing Islam of the third Woe were released, and the Patriot Act marked a transition from English to Roman law prophetically announcing that the flood of the papal power had begun to flow. The final testing process for the house of Laodicean Adventism began, and “the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it”.

Pa Gunyana 11, 2001, mvura yokupedzisira yakatanga kusasa apo mhepo dzinomiririra ChiIslam cheNhamo yechitatu dzakasunungurwa, uye Patriot Act yakaratidza shanduko kubva kumutemo weChirungu kuenda kumutemo weRoma, zvichizivisa nenzira yechiporofita kuti mafashamo esimba repapa akanga atanga kuyerera. Nzira yokupedzisira yokuedzwa kweimba yeAdventism yeRaodhikia yakatanga, uye “mvura ikanaya, nemafashamo akauya, nemhepo dzikavhuvhuta, dzikarova imba iyo; ikawa; kuwa kwayo kukava kukuru.”

The message that the mighty angel announced at that time identified that all nations had drunk the wine of Babylon, and the counterfeit methodology of papal Rome and apostate Protestantism which had been progressively adopted since the rebellion of 1863, is represented by the wine (doctrine) of Babylon.

Ujumbe ambao malaika mwenye nguvu alitangaza wakati huo ulitambulisha kwamba mataifa yote yalikuwa yamekunywa divai ya Babeli, na mbinu bandia ya Roma ya kipapa na Uprotestanti ulioasi ambayo ilikuwa imekuwa ikikubaliwa hatua kwa hatua tangu uasi wa mwaka 1863, inawakilishwa na divai (mafundo) ya Babeli.

> And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. Revelation 18:1–3.

> Zvino shure kwezvinhu izvi ndakaona mumwe mutumwa achiburuka kubva kudenga, ane simba guru; uye nyika yakavhenekerwa nokubwinya kwake. Akadanidzira nesimba, nenzwi guru, achiti: Bhabhironi guru rawa, rawa, rava ugaro hwamadhimoni, nenhare yomweya wose usina kuchena, uye keji yeshiri imwe neimwe isina kuchena, inovengwa. Nokuti ndudzi dzose dzakanwa waini yokutsamwa koupombwe hwaro, nemadzimambo enyika akaita upombwe naro, navatengesi venyika vakafuma nokuwanda kwoupenyu hwaro hwokuzvifadza. Zvakazarurwa 18:1–3.

At the disappointment of July 18, 2020, the testing process was over for the Laodicean Seventh-day Adventist church, and the testing process of those who were the candidates to be among the one hundred and forty-four thousand began. When Michael began to awaken those candidates in July of 2023, the message, represented as oil in the parable of Adventism was again unsealed. Whether post September 11, 2001 or post July 2023, there was an outpouring of the oil, and the message that was unsealed in July 2023, when fully developed, is the Midnight Cry message of the parable.

Pakusuruvara kwaChikunguru 18, 2020, muitiro wokuedzwa wakanga wapera kuchechi yeLaodhikia yeSeventh-day Adventist, uye muitiro wokuedzwa waavo vakanga vari vakakwikwidzi vokunge vari pakati pezana rimwe namakumi mana nezvina ezviuru wakatanga. Mikaeri paakatanga kumutsa vakakwikwidzi ivavo muna Chikunguru 2023, shoko, rinomiririrwa samafuta mumufananidzo weAdventism, rakazarurwazve. Kungava mushure maGunyana 11, 2001, kana mushure maChikunguru 2023, pakava nokudururwa kwamafuta, uye shoko rakazarurwa muna Chikunguru 2023, kana rava kukudziridzwa zvizere, ndiro shoko reKuchema kwaPakati pousiku romumufananidzo.

It begins in the testing time as the message for the wise and foolish virgins, but it swells to the loud cry message. That message arrives at the soon-coming Sunday law, and when it arrives the second voice of Revelation chapter eighteen calls God’s other flock out of Babylon.

Zvinotanga munguva yokuedzwa seshoko revanasikana gumi vakachenjera nevakapusa, asi zvinozokura rikava shoko rokudanidzira kukuru. Shoko iroro rinosvika pamwe chete nomutemo weSvondo uri kuuya nokukurumidza, uye parinosvika izwi rechipiri raZvakazarurwa chitsauko gumi nesere rinodana rimwe boka ramakwai aMwari richibuda muBhabhironi.

> And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Revelation 18:4, 5.

> Zvino ndakanzwa rimwe izwi richibva kudenga richiti, Budai maari, imi vanhu vangu, kuti murege kuva vagovani vezvivi zvake, uye kuti murege kugamuchira pamatambudziko ake. Nokuti zvivi zvake zvasvika kudenga, uye Mwari warangarira kusarurama kwake. Zvakazarurwa 18:4, 5.

The first voice of verse one through three announced the arrival of a testing time, and the sprinkling of the latter rain then began. The second voice identifies the end of that testing time, and announces the testing time for God’s other flock that is still in Babylon.

Ijwi rokutanga rwendima yekutanga kusvika yetatu yakazivisa kusvika kwenguva yokuedzwa, uye ipapo kusaswa kwemvura yokupedzisira kwakatanga. Ijwi rechipiri rinoratidza kuguma kwenguva iyoyo yokuedzwa, uye rinozivisa nguva yokuedzwa yeboka raMwari rimwe richiri muBhabhironi.

> “So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication.’ And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people.’” Review and Herald, December 6, 1892.

> “Naizvozvo mubasa rokupedzisira rokuyambira nyika, panoshevedzwa kuchechi kufona kuviri kwakajeka kwakaparadzana. Shoko romutumwa wechipiri ndere, ‘Babhironi rawa, rawa, guta guru iro, nokuti rakamwisa ndudzi dzose waini yehasha dzoufeve hwaro.’ Uye mukudanidzira kukuru kweshoko romutumwa wechitatu, inzwi rinonzwika richibva kudenga richiti, ‘Budai mariri, vanhu vangu.’” Review and Herald, December 6, 1892.

It is during the outpouring of the Holy Spirit that Paul’s strong delusion of Second Thessalonians is accomplished. Whether it was the testing of the Laodicean Seventh-day Adventist church that began on September 11, 2001 or the testing of the virgins who experienced the disappointment of July 18, 2020, the testing occurs during an outpouring of the Holy Spirit. That outpouring represents a testing message.

Munguva yokudururwa kwaMweya Mutsvene ndipo panokwanisika kunyengera kukuru kwaPauro kuri muna 2 VaTesaronika. Kunyange kuri kuedzwa kwechechi yeRaodhikia yeSeventh-day Adventist kwakatanga musi wa11 Gunyana 2001, kana kuedzwa kwemhandara dzakasangana nokuodzwa mwoyo kwa18 Chikunguru 2020, kuedzwa kunoitika panguva yokudururwa kwaMweya Mutsvene. Kudururwa uku kunomirira shoko rokuedza.

> “The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.

> “Vajodzwa vakamiswa pedyo naIshe wenyika yose vane chinzvimbo chakambopiwa kuna Satani semukerubi anofukidza. Kubudikidza nezvisikwa zvitsvene zvakakomberedza chigaro chake choushe, Ishe anochengeta kutaurirana kusingaperi navagari venyika. Mafuta endarama anomirira nyasha idzo Mwari anochengeta nadzo marambi avatendi achipiwa nguva dzose, kuti arege kubwaira nokudzima. Dai zvisiri kuti mafuta aya matsvene anodururwa achibva kudenga mumharidzo dzoMweya waMwari, masimba ezvakaipa aizova nokutonga kwakazara pamusoro pavanhu.”

> “God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.

> “Mwari anonyadziswa kana tisingagamuchiri zviziviso zvaanotitumira. Nokudaro tinoramba mafuta endarama aaizodurura mumweya yedu kuti agozoparidzirwa kune vari murima. Kana kudanwa kukauya kuchiti, ‘Tarirai, chikomba chasvika; budai mundochisangana nacho,’ avo vasina kugamuchira mafuta matsvene, vasina kuchengeta nyasha dzaKristu mumwoyo yavo, vachawana, semhandara dzakapusa, kuti havana kugadzirira kusangana naIshe wavo. Havana, mavari pachavo, simba rokuti vawane mafuta, uye upenyu hwavo hunoparara. Asi kana Mweya Mutsvene waMwari ukakumbirwa, kana tikanyengetera sezvakaita Mozisi, tichiti, ‘Ndiratidzei kubwinya kwenyu,’ rudo rwaMwari ruchadururwa mumwoyo yedu. Kubudikidza nemipombi yendarama, mafuta endarama achaziviswa kwatiri. ‘Hazviitwi nesimba, kana noushe, asi noMweya wangu, ndizvo zvinotaura Jehovha wehondo.’ Nokugamuchira mwaranzi dzinopenya dzeZuva roKururama, vana vaMwari vanopenya sezviedza munyika.” Review and Herald, July 20, 1897.

The sealing time of the one hundred and forty-four thousand began on September 11, 2001, and it represents two testing periods. The first is the final testing of the Laodicean Seventh-day Adventist church, and the second is for those who are the subjects of the parable of the ten virgins. To be either a wise or a foolish virgin requires that all the virgins experience a tarrying time.

Nthawi yosindikizidwa ya anthu zikwi zana limodzi ndi makumi anayi mphambu zinayi inayamba pa September 11, 2001, ndipo ikuimira nyengo ziwiri za mayesero. Yoyamba ndi mayesero omaliza a mpingo wa Laodikaya wa Seventh-day Adventist, ndipo yachiwiri ndi ya iwo amene ali nkhani ya fanizo la anamwali khumi. Kukhala namwali wanzeru kapena wopusa kumafuna kuti anamwali onse adutse m’nthawi yochedwa.

In Millerite history the tarrying time began with the arrival of the second angel, which occurred at the first disappointment. At that point the Protestants, who were God’s former covenant chosen people were passed by. On July 18, 2020 the former covenant chosen people were passed by, and the testing process that occurred during the tarrying time in the Millerite history began to be repeated. The message of the Midnight Cry was then developed in Millerite history, as it is currently being developed. When it fully arrived at the Exeter Camp meeting it was manifested who had the message (oil) and who did not. The former covenant chosen people of either history is the first to be tested and passed by.

Mu nhoroondo yevaMillerite, nguva yokunonoka yakatanga pakusvika kwengirozi yechipiri, izvo zvakaitika pakusuwa kwekutanga. Panguva iyoyo vaPurotesitendi, avo vaiva vanhu vakasarudzwa vaMwari vesungano yekare, vakapfuurwa. Musi wa18 Chikunguru, 2020, vanhu vakasarudzwa vesungano yekare vakapfuurwa, uye muitiro wokuedzwa wakaitika panguva yokunonoka munhoroondo yevaMillerite wakatanga kudzokororwa. Shoko reKuchema kwaPakati pousiku rakazobva rakudziridzwa munhoroondo yevaMillerite, sezvariri kugadziridzwa pari zvino. Parakasvika zvizere pamusangano wemisasa weExeter, zvakazoratidzwa kuti ndiani aiva neshoko (mafuta) uye ndiani akanga asina. Vanhu vakasarudzwa vesungano yekare vemunhoroondo ipi neipi ndivo vanotanga kuedzwa uye kupfuurwa.

> “‘A new heart will I give you and a new spirit will I put within you.’ I believe with all my heart that the Spirit of God is being withdrawn from the world, and those who have had great light and opportunities and have not improved them, will be the first to be left. They have grieved away the Spirit of God. The present activity of Satan in working upon hearts, and upon churches and nations should startle every student of prophecy. The end is near. Let our churches arise. Let the converting power of God be experienced in the heart of the individual members, and then we shall see the deep moving of the Spirit of God. Mere forgiveness of sin is not the sole result of the death of Jesus. He made the infinite sacrifice not only that sin might be removed, but that human nature might be restored, rebeautified, reconstructed from its ruins, and made fit for the presence of God.” Selected Messages, book 3, 154.

> “‘Ndzi ta mi nyika mbilu leyintshwa, ndzi tlhela ndzi veka moya lowuntshwa endzeni ka n’wina.’ Ndza pfumela hi mbilu ya mina hinkwayo leswaku Moya wa Xikwembu wa susiwa emisaveni, kutani lava va nga va ni ku vonakala lokukulu ni minkarhi yo tala, kambe va nga yi tirhisa hi ndlela leyinene, hi vona vo sungula ku siyiwa. Va hlongorise Moya wa Xikwembu hi ku wu twisa gome. Ku tirha ka Sathana ka sweswi eku tirheni ka timbilu, ni le ka mavandla ya kereke ni matiko, ku fanele ku chavisa mudyondzi un’wana ni un’wana wa vuprofeta. Makumu ma kusuhi. A ku pfuke tikereke ta hina. A matimba ya Xikwembu yo hundzula a ma twakale embilwini ya swirho ha xin’we-xin’we, kutani hi ta vona ku susumeteleka lokukulu ka Moya wa Xikwembu. Ku rivaleriwa ka xidyoho ntsena a hi wona ntsena mbuyelo wa rifu ra Yesu. U endle xitlhavelo lexi nga pimiwiki, ku nga ri leswaku xidyoho ntsena xi susiwa, kambe leswaku ntumbuluko wa vumunhu wu tlhela wu vuyiseriwa, wu tlhela wu sasekisiwa, wu tlhela wu akiwa hi vuntshwa ku suka emarubeni ya wona, kutani wu endliwa wu fanela vukona bya Xikwembu.” Selected Messages, book 3, 154.

In either testing period, those who rejected the message that is unsealed receive Paul’s strong delusion.

Hata katika kipindi chochote cha majaribu, wale waliokataa ujumbe ule uliofunuliwa hupokea upotovu mkuu wa Paulo.

> “It is a fearful thing to treat lightly the truth which has convinced our understanding and touched our hearts. We cannot with impunity reject the warnings which God in mercy sends us. A message was sent from heaven to the world in Noah’s day, and the salvation of men depended upon the manner in which they treated that message. Because they rejected the warning, the Spirit of God was withdrawn from the sinful race, and they perished in the waters of the flood. In the time of Abraham, mercy ceased to plead with the guilty inhabitants of Sodom, and all but Lot with his wife and two daughters were consumed by the fire sent down from heaven. So in the days of Christ. The Son of God declared to the unbelieving Jews of that generation, ‘Your house is left unto you desolate.’ Looking down to the last days, the same infinite power declares, concerning those who ‘received not the love of the truth, that they might be saved,’ ‘For this cause God shall send them strong delusion, that they should believe a lie: that they all might be damned who believed not the truth, but had pleasure in unrighteousness.’ As they reject the teachings of His Word, God withdraws His Spirit, and leaves them to the deceptions which they love.” Early Writings, 46.

> “Chinhu chinotyisa kubata zvishoma chokwadi chakagonesa kunzwisisa kwedu uye chakabata mwoyo yedu. Hatigoni, tisingarohwi nemhosva, kuramba yambiro dzatinotumirwa naMwari netsitsi dzake. Mharidzo yakatumwa kubva kudenga ichiuya kunyika mumazuva aNoa, uye ruponeso rwavanhu rwakanga rwakatsamira pamabatiro avakaita mharidzo iyoyo. Nokuti vakaramba yambiro yacho, Mweya waMwari wakabviswa parudzi rwakatadza, uye vakaparara mumvura dzemafashamo. Panguva yaAbrahama, tsitsi dzakarega kukumbira kune vaigara muSodhoma vaiva nemhosva, uye vose kunze kwaRoti nomukadzi wake navanasikana vake vaviri vakapedzwa nemoto wakaburutswa kubva kudenga. Saizvozvo mumazuva aKristu. Mwanakomana waMwari akati kuvaJudha vasina kutenda vechizvarwa ichocho, ‘Imba yenyu yasiyirwa kwamuri iri dongo.’ Achitarisa kumazuva okupedzisira, simba rimwe chetero risingagumi rinotaura, pamusoro paavo ‘vasina kugamuchira rudo rwechokwadi, kuti vaponeswe,’ richiti, ‘Nokuda kwechikonzero ichi Mwari achavatumira kunyengera kune simba, kuti vatende nhema: kuti vose vatongwe vasina kutenda chokwadi, asi vakafarira zvisakarurama.’ Sezvavanoramba dzidziso dzeShoko rake, Mwari anobvisa Mweya wake, uye anovasiya kukunyengedzwa kwavanoda.” Early Writings, 46.

We will continue this study in the next article.

Tutendeleza somo hili katika makala inayofuata.

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