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# Rome Establishes the Vision - Number Seven

IRoma Imisa Umbono—Inani leSixhenxe

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

Imbambano Yokugqibela: Umfuziselo weRoma KwiSiprofeto Sama-Adventist nokuValwa kwexesha lovavanyo

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.

Sithathela imigca emithandathu yembali ngaphakathi kwimbali yoBu-Adventist apho iimpikiswano ezazimalunga nomfuziselo weRoma zaziyingongoma ephambili. Sisebenzisa indlela yemvula yamva, ethi “umgca phezu komgca,” ithatyathwe “apha intwana” “naphaya intwana.” Saqala ngokuchonga ukuba impikiswano yokuqala ngomfuziselo weRoma ibonakalisa impikiswano yangoku, yaye ngenxa yoko igxininisa ukuba ngoku sikwimpikiswano yokugqibela ngaphambi kokuba kuvalwe ithuba lovavanyo.

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”.

Ubuzaza bale mpikiswano yokugqibela ngokuphathelele umqondiso waseRoma bukwabonakaliswa ziindinyana zeshumi ukuya kweshumi elinesithandathu zikaDaniyeli ishumi elinanye, ezimele ngokomfuziselo imbali efihlakeleyo yendinyana yamashumi amane kaDaniyeli ishumi elinanye. Imbali yendinyana yamashumi amane izisa umfundi wesiprofeto kunyaka ka-1989 nasekuwa koManyano lweSoviet njengoko kumelwe kwindinyana yeshumi. Indinyana elandelayo, eyamashumi amane ananye, echaza umthetho weCawa osondelayo eUnited States, imelwe ngokomfuziselo yindinyana yeshumi elinesithandathu. Umphefumlelo uchazile ukuba okwakutywiniwe kwakungu “inxalenye yencwadi kaDaniyeli eyayinxulumene nemihla yokugqibela”.

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.

Ukususela ku-1989 kuse kuthi ga kumthetho weCawa yinxalenye etywiniweyo yemihla yokugqibela, yaye ifuziselwa kwiindinyana zeshumi ukuya kweshumi elinesithandathu. Ngako oko ke, kukwanda kolwazi okukhokelela ekuvalweni kwexesha lovavanyo lwamaSabatha osuku lwesixhenxe, kuba ixesha lovavanyo lwe-Adventism eUnited States liphela kumthetho weCawa. Kwiindinyana zeshumi ukuya kweshumi elinesithandathu sifumana indinyana yeshumi elinesine, echaza ukuba “abaphangi” babantu bakaThixo ngabo abamisela umbono.

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.

Ngoko ke, impikiswano yamaMillerite emelwe kwitshathi yoovulindlela ka-1843 yeyona mpikiswano yokuqala yaseRoma kwimbali yobuAdventist. Inyaniso yokuba kanye le mpikiswano inye iphinde yafika kwakhona, yazisa nabani na ofuna ukubona ukuba uYesu, engu-Alfa no-Omega, usoloko ezoba umfanekiso wesiphelo ngesiqalo. Impikiswano yangoku yeyokugqibela ehluza iintombi ezizizilumko neziziziyatha.

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.

Ingqiqo yesiprofeto engcwalisiweyo ifundisa ukuba ikhulu elinamashumi amane anesine amawaka afikelela kubunye obugqibeleleyo ngaphambi kokuvalwa kwexesha labo lovavanyo emthethweni weCawe osondelayo. Umlilo wokucokisa woMthunywa woMnqophiso kaMalaki ngoku ucoca abaLevi njengegolide nesilivere. INdoda yeBhrashi yoThuli ngoku ihlambulula isanda sayo ngamazwi enyaniso.

> “‘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.

> “‘Ifotsholo lakhe lisesandleni saKhe, yaye uya kuwucoca kwaphela umgangatho wakhe wokubhulela, ayiqokelele ingqolowa yakhe esibayeni.’ Mateyu 3:12. Eli yayilelinye lamaxesha okuhlanjululwa. Ngamazwi enyaniso, umququ wawusahlulwa kwingqolowa. Ngenxa yokuba babengamampunge kakhulu, bezigwebela ngokwabo ngobulungisa, ukuba bamkele ukohlwaywa; bethanda ihlabathi kakhulu ukuba bamkele ubomi bokuthobeka, abaninzi bamshiya uYesu. Abaninzi basasenjenjalo nangoku. Imiphefumlo iyavavanywa namhlanje njengoko kwavavanywa abo bafundi kwindlu yesikhungu yaseKapernahum. Xa inyaniso isondezwa entliziyweni, bayabona ukuba ubomi babo abuhambelani nokuthanda kukaThixo. Bayasibona isidingo sotshintsho olupheleleyo kubo ngokwabo; kodwa abavumi ukuwuthabatha umsebenzi wokuzilandula. Ngenxa yoko bayacaphuka xa izono zabo zityhilwa. Bemka bekhubekile, kwananjengoko abafundi bamshiya uYesu, bekrokra besithi, ‘Lilizwi elilukhuni eli; ngubani onokuliva?’” Ulangazelelo Lwezizukulwana, 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.

Inyaniso yokuba iivesi ezilishumi elinesithandathu zokuqala ziyisiqalo sesiprofeto sokugqibela sikaDaniyeli, kwanokuba ezo vesi ziyangqinelana neevesi ezintandathu zokugqibela zesahluko, ibonisa ukuba uAlfa no-Omega usebenzisa ezo vesi zokuqala ukuphumeza ukwahlulwa kokugqibela phakathi kwezilumko nabakhohlakeleyo, njengoko kumelwe nguDaniyeli kwisahluko seshumi elinesibini, okwenzekayo ngoku.

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.

Ubungqina besithathu kubunzulu bale mpikiswano yinyaniso yokuba impefumlelo, ngeembhalo zikaDade White, ixhasa ngokucacileyo itshathi yovulindlela ka-1843, emele impikiswano yaseRoma kwindinyana yeshumi elinesine. Impikiswano yokuqala imela impikiswano yokugqibela, kwaye ukuvunywa okuphefumlelweyo kwengqiqo yamaMillerite ngelithi “abaphangi babantu bakho” kwindinyana yeshumi elinesine kuthetha ukuba, ukuba loo nyaniso isisiseko iyaliwa, ngaxeshanye oko kukwala igunya loMoya weSiprofeto. Ngokuhambelana nobu bungqina bubini bangaphambili obugxininisa ukuba le mpikiswano yenzeka kanye ngaphambi kokuba kuvalwe ixesha lovavanyo, kukho ukuqiniseka kokuba inkohliso yokugqibela, okanye eyona yokugqibela ngokupheleleyo, kwabo bazibiza ngokuba baxhasa uMoya weSiprofeto, kukwala uMoya weSiprofeto.

> “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.

> “USathana uhlala... enyanzelisa obuxoki—ukuze akhokelele abantu kude nenyaniso. Inkohliso yokugqibela kanye kaSathana iya kuba kukwenza ubungqina boMoya kaThixo bungabi nampembelelo. ‘Apho kungekho mbono, abantu bayatshabalala’ (Imizekeliso 29:18). USathana uya kusebenza ngobuqhetseba obukhulu, ngeendlela ezahlukeneyo nangamajelo awahlukeneyo, ukuze agungqise ukuzithemba kwabantu abaseleyo bakaThixo kubungqina benyaniso.”

> “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.

> “Kuya kubakho intiyo eya kuvuswa nxamnye nezi Bungqina, eyiyo kaSathana. Izenzo zikaSathana ziya kuba kukuphazamisa ukholo lwamabandla kuzo, ngenxa yesi sizathu: uSathana akanako ukuba nendlela ecace kangako yokungenisa iinkohliso zakhe nokubopha imiphefumlo kwiinkohliso zakhe, ukuba izilumkiso nezohlwayo neengcebiso zoMoya kaThixo ziyathotyelwa.” *Selected Messages*, incwadi 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”.

Ukwenza into engasebenziyo, okanye ukwala igunya “lobungqina boMoya kaThixo” ngeembhalo zikaEllen White, “yeyona nkohliso yokugqibela kaSathana.” USister White wabhala esithi “waboniswa” ukuba “itshathi ka-1843 yayalelwa sisandla seNkosi, kwaye yayingamele iguqulwe.” Isiqendu esingaphambili sidibanisa ngokuthe ngqo ukwaliwa kwegunya loMoya wesiProfeto nombono wemihla yokugqibela, kuba bonke abaprofeti bathetha ngokungqalileyo kakhulu ngemihla yokugqibela. Ngoko ke, xa uDaniyeli esithi kwindinyana yeshumi elinesine “abaphangi” bawumisela umbono, ngumfuziselo kaSolomon kwiMizekeliso 29:18, othi abo bangenawo umbono “bayatshabalala,” kwaye igama elithi “bayatshabalala” lithetha ukuthi “benziwe ze.”

“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.

Ngoko ke, igama elithi “batshabalale” lichaza ukuba abo bavuma ukuba bayawuxhasa uMoya wesiProfeto ngemihla yokugqibela, kodwa baligatya igunya elimelwe apho, baba ze, batshabalale, nto leyo eyinkcazelo yamaLaodikeya, abo “balusizi, bayintsizi, bangamahlwempu, bayimfama, bazi ze.” Baye bacebiswa ukuba bathenge “izambatho ezimhlophe, ukuze wambeswe, lingabonakali ihlazo lobuze bakho.” Ukuba bayala eso seluleko, baphalazwa baphume emlonyeni weNkosi.

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.

Ngoko ke, sifumana obunye ubungqina bokuba obu buhamba-ze bubonakaliswa kanye phambi kokuba kuvalwe ixesha lokuvavanywa. Ngomthetho weCawa oza kufika kungekudala loo miphefumlo ihamba-ze iya kwamkela uphawu lwerhamncwa, njengoko iyoyiswa, njengoko kumelwe kwivesi yamashumi amane ananye kaDaniyeli ishumi elinanye. Isizathu sokuba yoyiswe kukuba yaligatya igunya loMoya wesiProfeto, oxhasa itshathi yoovulindlela ka-1843, emele iziseko zobuAdventist, yaye iquka “isitshixo” esimisa umbono ngokuchongwa kokuba iRoma ingamandla amelwe “njengabaphangi babantu bakho” kwivesi yeshumi elinesine.

> “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.

> “Inye into iqinisekile: abo baSeventh-day Adventists abathabatha indawo yabo phantsi kwebhanile kaSathana baya kuqala balahle ukholo lwabo kwizilumkiso nasekukhalimeleni okuqulethwe kwiTestimonies zikaMoya kaThixo.

> “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.

> “Ubizo lokuya ekungcwalisweni okukhulu ngakumbi nasekwenzeni inkonzo engcwele ngakumbi luyenziwa, yaye luya kuqhubeka lwenziwa. Abanye ngoku bavakalisa amacebiso kaSathana baya kubuyela ezingqondweni zabo. Kukho abo bakwizikhundla ezibalulekileyo zentembeko abangayiqondiyo inyaniso yeli xesha. Kubo umyalezo kufuneka unikelwe. Ukuba bayawamkela, uKristu uya kubamkela, aze abenze babe ngabasebenzi kunye naye. Kodwa ukuba bayala ukuwuphulaphula umyalezo, baya kuthabatha indawo yabo phantsi kwebhanile emnyama yeNkosana yoBumnyama.

> “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.

> “Ndiyalelwa ukuba nditsho ukuba inyaniso exabisekileyo yale mihla ivuleka ngokucace ngakumbi nangakumbi ezingqondweni zabantu. Ngengqiqo ekhethekileyo amadoda nabafazi mabayidle inyama kaKristu basele negazi lakhe. Kuya kubakho ukuphuhliswa kokuqonda, kuba inyaniso inamandla okwandiswa ngokuqhubekayo. Umsunguli ongcwele wenyaniso uya kungena kubudlelane obusondeleyo ngakumbi, yaye obusondeleyo ngakumbi nangakumbi, nabo baqhubeka bemazi. Njengoko abantu bakaThixo belamkela ilizwi lakhe njengesonka sasezulwini, baya kwazi ukuba ukuphuma kwakhe kulungisiwe njengokusa. Baya kwamkela amandla omoya, njengokuba umzimba wamkela amandla enyama xa kudliwa ukutya.” 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.

Kwinqaku lethu lokugqibela sachaza ukuba uUriah Smith wayeyintshatsheli yovukelo luka-1863, kuba yayinguye owazisa itshathi yomgunyathi ka-1863. Itshathi awayivelisayo ngo-1863 yawasusa amaxesha asixhenxe eLevitikus amashumi amabini anesithandathu kumyalezo wesiprofeto woBuvangeli bama-Adventist baseLawodike, ngaloo ndlela iphawula ukuqala kokudilizwa ngokuthe ngcembe kweziseko, kwanokuqala kokwakhiwa kwesiseko sobuxoki sobu-Adventist baseLawodike, esakhiwe phezu kwentlabathi. Kamva kwimbali yama-Adventist, ukutolika kwakhe kwabucala ngokuphathelele kukumkani wasentla kwathwala iziqhamo zemodeli yakhe yesiprofeto njengoko abantu babesaba ibandla.

> 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.

> Balindeleni abaprofeti bobuxoki, abeza kuni beneengubo zezimvu, kanti ngaphakathi baziingcuka eziqwengayo. Niyabazi ngeziqhamo zabo. Ingaba abantu bakha iidiliya emeveni, okanye amakhiwane ezintangeni? Ngokunjalo umthi wonke olungileyo uvelisa isiqhamo esilungileyo; ke wona umthi ombi uvelisa isiqhamo esibi. Umthi olungileyo awunakuvelisa siqhamo sibi, nomthi ombi awunakuvelisa siqhamo silungileyo. Wonke umthi ongavelisiyo siqhamo silungileyo uyagawulwa, uphoswe emlilweni. Ngoko ke niya kubazi ngeziqhamo zabo. Asinguye wonk’ umntu othi kum, Nkosi, Nkosi, oya kungena ebukumkanini bamazulu; ngulowo wenza ukuthanda kukaBawo osemazulwini. Baninzi abaya kuthi kum ngaloo mini, Nkosi, Nkosi, asiprofetanga na egameni lakho? asakhupha na iidemon egameni lakho? senza na imisebenzi emininzi yamandla egameni lakho? Ndandule ke ndibaxelele ndithi, Andizange ndinazi: sukani kum, nina benzi bokungabi namthetho. Ngoko ke, wonk’ umntu ozivayo ezi ntetho zam, aze azenze, ndiya kumfanisa nendoda esisilumko, eyakha indlu yayo phezu kwelitye; yehla imvula, yeza imilambo, zavuthuza iimoya, zayibetha loo ndlu; ayawa, kuba yayisekelwe phezu kwelitye. Ke wonke umntu ozivayo ezi ntetho zam, angazenzi, uya kufaniswa nendoda esisidenge, eyakha indlu yayo phezu kwentlabathi; yehla imvula, yeza imilambo, zavuthuza iimoya, zayibetha loo ndlu; yawa, kwaye ukuwa kwayo kwaba kukhulu. Mateyu 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.

Ubunkokeli bobu-Adventist boSuku lweSixhenxe baseLawodikea badlulwayo ngo-1989, ngokuqinisekileyo kanye njengokuba ubunkokeli bebandla lamaYuda badlulwayo ekuzalweni kukaKristu.

> “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.

> “Abantu abayazi, kodwa iindaba ezinjalo zizalisa izulu luvuyo. Ngomdla onzulu nangothambileyo ngakumbi izidalwa ezingcwele ezivela kwilizwe lokukhanya zitsaleleka emhlabeni. Ihlabathi lonke liqaqamba ngakumbi ngenxa yobukho baKhe. Phezu kweenduli zaseBhetelehem kuhlanganisene isihlwele esingenakubalwa seengelosi. Zilinde umqondiso wokuvakalisa ezi ndaba zovuyo ehlabathini. Ukuba iinkokeli kwaSirayeli bezithembekile ekugcineni oko zazikuphathisiwe, ngezazabelana ngovuyo lokubhengeza ukuzalwa kukaYesu. Kodwa ngoku zigqithiwe.”

> “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.

> “UThixo uyabhengeza, ‘Ndiya kuthulula amanzi phezu kwalowo unxaniweyo, nezikhukula phezu komhlaba owomileyo.’ ‘Kwabathe tye kuvela ukukhanya ebumnyameni.’ Isaya 44:3; INdumiso 112:4. Kwabo bafuna ukukhanya, balwamkele ngovuyo, kuya kubakhanyisela imitha eqaqambileyo ephuma etroneni kaThixo.” 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 emgceni kaKristu yayikukuzalwa kwaKhe, yaye kungelo xesha apho umyalezo owawuza kuluvavanya olo hlanga watyhilwa. U-1989 wayelixesha lokuphela kubagqatswa ababiziweyo ukuba babe phakathi kwekhulu elinamashumi amane anesine amawaka. Umzekelo wesiprofeto ka-Uriah Smith wazigatya iinyaniso ezisisiseko ezimelwe kwitshathi ka-1843. Ezo nyaniso zazili “Liwa.”

> “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.

> “Isilumkiso sifikile: Makungavunyelwa nto ingenayo eya kuphazamisa isiseko sokholo esele sakha phezu kwaso ukusukela oko umyalezo wafika ngo-1842, ngo-1843, nango-1844. Ndandikho kulo myalezo, yaye kususela ngoko bendimi phambi kwehlabathi, ndithembekile ekukhanyeni uThixo asinikileyo. Asizimiselanga ukususa iinyawo zethu eqongeni ezabekwa kulo, njengoko imihla ngemihla sasifuna iNkosi ngomthandazo onyanisekileyo, sifuna ukukhanya. Nicinga na ukuba ndingakuncama ukukhanya uThixo andinike kona? Kumele kube njengeLitye lamaXesha. Bekundikhokela kususela oko ndakunikwayo.” Review and Herald, Epreli 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”.

Ngomhla we-11 kuSeptemba 2001 imvula yamva yaqalisa ukufefa xa imimoya emele uSilamsi lweYeha lesithathu yakhululwa, yaye uMthetho wePatriot waphawula utshintsho ukusuka kumthetho wesiNgesi ukuya kumthetho wamaRoma, ngokwesiprofeto uvakalisa ukuba unogumbe wamandla opopu wawusele uqalile ukuqukuqela. Inkqubo yokugqibela yokuvavanywa kwendlu yoBuadventista baseLawodike yaqalisa, yaye “yana imvula, zaza zafika izikhukula, yaza yavuthuza imimoya, yabetha phezu kwaloo ndlu; yawa ke: kwaba kukhulu ukuwa kwayo”.

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.

Isigidimi esabhengezwa yingelosi enamandla ngelo xesha sabonisa ukuba zonke iintlanga ziselile iwayini yeBhabheli, yaye indlela yobuxoki yaseRoma yobupopu neyobuProtestanti obuwileyo, ebeyamkelwe ngokuthe ngcembe ukususela kwimvukelo ka-1863, imelwe yiwayini (imfundiso) yeBhabheli.

> 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.

> Emva kwezi zinto ndabona enye ingelosi isihla ivela ezulwini, inamandla amakhulu; nomhlaba wakhanyiswa bubuqaqawuli bayo. Yaza yakhala ngamandla ngezwi elikhulu, isithi, Iwile, iwile iBhabhiloni enkulu, yaba yindawo yokuhlala yeedemon, nendawo yokugcinela yonke imimoya engcolileyo, nendlwana yazo zonke iintaka ezingcolileyo nezithiyekileyo. Kuba zonke iintlanga ziselile iwayini yomsindo wohenyuzo lwalo, nookumkani bomhlaba benze uhenyuzo nalo, nabarhwebi bomhlaba bazityebisile ngobuninzi bobunewunewu balo. IsiTyhilelo 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.

Ekudanisweni kwangoJulayi 18, 2020, inkqubo yokuvavanywa yayisele iphelile kwibandla lamaSeventh-day Adventist laseLawodike, yaye kwaqalisa inkqubo yokuvavanywa kwabo babengabaviwa bokuba phakathi kwabaliwaka elinamakhulu alikhulu anamashumi amane anesine. Xa uMikayeli waqalisa ukuvusa abo baviwa ngoJulayi ka-2023, umyalezo, omeliswa njengeoli emzekelisweni wobuAdventist, waphinda wavulwa. Nokuba kwakusemva koSeptemba 11, 2001 okanye emva koJulayi ka-2023, kwabakho ukuthululwa kweoli, yaye umyalezo owavulwa ngoJulayi ka-2023, xa sele uphuhliswe ngokupheleleyo, ngumlayezo weSikhalo Saphakathi Kwezulu womzekeliso.

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.

Iqala ngexesha lovavanyo njengomyalezo weentombi ezizizilumko neezisidenge, kodwa iyakhula ide ibe ngumyalezo wesikhalo esikhulu. Loo myalezo ufika ngexesha lomthetho weCawa osondela ngokukhawuleza, yaye xa ufika ilizwi lesibini lesiTyhilelo isahluko seshumi elinesibhozo libiza omnye umhlambi kaThixo ukuba uphume eBhabheli.

> 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.

> Ndaza ndeva elinye izwi liphuma ezulwini, lisithi, Phumani kuyo, bantu bam, ukuze ningabi ngababelana ngezono zayo, nize ningamkelwa zizibetho zayo. Kuba izono zayo zifike zaya kuthi xhaxhe emazulwini, yaye uThixo uzikhumbule izenzo zayo zobugwenxa. ISityhilelo 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.

Ilizwi lokuqala leendinyana zokuqala ukuya kwesithathu lavakalisa ukufika kwexesha lokuvavanywa, yaye ukuchithwa kwemvula yamva kwaqalisa ngoko. Ilizwi lesibini lichaza ukuphela kwelo xesha lokuvavanywa, lize livakalise ixesha lokuvavanywa komnye umhlambi kaThixo osaseBhabheli.

> “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.

> “Ngoko ke kumsebenzi wokugqibela wokulumkisa ihlabathi, kukho iminxeba emibini eyahlukileyo eyenziwayo kwiicawa. Isigidimi sengelosi yesibini sithi, ‘Iwile iBhabhiloni, iwile, eso sixeko sikhulu, ngokuba sonke iintlanga wasizinzisa iwayini yengqumbo yombulo yaso.’ Kwaye ekumemezeni ngamandla kwesigidimi sengelosi yesithathu kuviwa ilizwi livela ezulwini lisithi, ‘Phumani kuyo, bantu bam.’” 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.

Kuxa kuthululwa uMoya oyiNgcwele apho inkohliso enamandla kaPawulos ekwi-2 Tesalonika izalisekiswa khona. Nokuba yayikukuvavanywa kwebandla laseLawodike laseSeventh-day Adventist elaqala ngoSeptemba 11, 2001, okanye kukuvavanywa kweentombi ezafumana ukuphoxeka kukaJulayi 18, 2020, uvavanyo lwenziwa ngexesha lokuthululwa koMoya oyiNgcwele. Oko kuthululwa kumela isigidimi sovavanyo.

> “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.

> “Abathanjisiweyo abame ngaseNkosini yomhlaba wonke, banesikhundla esakha sanikwa uSathana njengokerubhi ogqumayo. Ngezidalwa ezingcwele ezingqonge itrone yakhe, iNkosi igcina unxibelelwano olungapheliyo nabemi bomhlaba. Ioyile yegolide imele ubabalo uThixo alugcina ngalo izibane zamakholwa zixhonyiwe, ukuze zingadanyazi zize zicime. Ukuba bekungengokuba le oyile ingcwele ithululwa ivela ezulwini ngemiyalezo yoMoya kaThixo, amagunya obubi ebeya kuba nolawulo olupheleleyo phezu kwabantu.

> “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.

> “UThixo uyadunyazwa xa singazamkeli izigidimi asithumela zona. Ngaloo ndlela siyala ioli yegolide angathanda ukuyithululela emiphefumlweni yethu ukuze idluliselwe kwabo basebumnyameni. Xa kufika ubizo oluthi, ‘Yabonani, umyeni uyeza; phumani niye kumhlangabeza,’ abo bangayamkelanga ioli engcwele, abangabugcinanga ubabalo lukaKristu ezintliziyweni zabo, baya kufumanisa, njengeentombi ezizizidenge, ukuba abakakulungeli ukuhlangabeza iNkosi yabo. Abanawo, ngaphakathi kubo ngokwabo, amandla okufumana loo oli, nobomi babo buyonakala. Kodwa ukuba uMoya oyiNgcwele kaThixo ucelwa, ukuba siyabongoza, njengoko wenzayo uMoses, sisithi, ‘Ndibonise uzuko lwakho,’ uthando lukaThixo luya kuthululelwa ezintliziyweni zethu. Ngemibhobho yegolide, loo oli yegolide iya kudluliselwa kuthi. ‘Asikokobukroti, kungengamandla, kodwa ngoMoya wam, utsho uYehova wemikhosi.’ Ngokwamkela imisebe eqaqambileyo yeLanga loBulungisa, abantwana bakaThixo bakhanya njengezibane ehlabathini.” Review and Herald, Julayi 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.

Ixesha lokutywinwa kwekhulu elinamashumi amane anesine amawaka laqalisa ngomhla we-11 kuSeptemba 2001, yaye limela amaxesha amabini ovavanyo. Elokuqala lolovavanyo lokugqibela lwebandla lamaSeventh-day Adventist laseLawodike, yaye elesibini lelabo bangabazingqondi bomzekeliso weentombi ezilishumi. Ukuze umntu abe yintombi enobulumko okanye esisidenge, kufuna ukuba zonke iintombi zibe nexesha lokulibaziseka.

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.

Kwimbali yamaMillerite ixesha lokulibaziseka laqalisa ngokufika kwengelosi yesibini, okwenzeka ekuphoxekeni kokuqala. Ngelo xesha amaProtestanti, awayengabantu abanyuliweyo bakaThixo bomnqophiso wangaphambili, adlulwa. NgoJulayi 18, 2020 abantu abanyuliweyo bomnqophiso wangaphambili badlulwa, yaza inkqubo yokuvavanywa eyenzeka ngexesha lokulibaziseka kwimbali yamaMillerite yaqalisa ukuphindwa. Umyalezo weSikhalo sasezinzulwini zobusuku ke waphuhliswa kwimbali yamaMillerite, njengoko uphuhliswa ngoku. Xa wafika ngokupheleleyo kwintlanganiso yenkampu yase-Exeter kwabonakaliswa ukuba ngoobani ababenomyalezo (ioyile) nokuba ngoobani ababengenawo. Abantu abanyuliweyo bomnqophiso wangaphambili bawo omabini la mabali ngabokuqala ukuvavanywa nokudlulwa.

> “‘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.

> “‘Ndiya kuninika intliziyo entsha, ndibeke umoya omtsha ngaphakathi kuni.’ Ndiyakholwa ngentliziyo yam yonke ukuba uMoya kaThixo uyasukwa ehlabathini, yaye abo baye banokukhanya okukhulu namathuba amakhulu, baza bangawasebenzisi kakuhle, baya kuba ngabokuqala ukushiywa. Bawugxothile uMoya kaThixo ngokuwenza buhlungu. Umsebenzi wangoku kaSathana wokusebenza ezintliziyweni, nasezicaweni nasezizweni, ufanele ukothuse wonke umfundi wesiprofeto. Isiphelo sisondele. Maziqaqambe iicawa zethu. Amandla kaThixo aguqulayo makavakale entliziyweni yamalungu ngamanye, size ke sibone ukuhamba okunzulu koMoya kaThixo. Uxolelo lwezono nje kuphela alulophumo lodwa lokufa kukaYesu. Wenza umbingelelo ongapheliyo kungekhona kuphela ukuze kususwe isono, kodwa ukuze indalo yobuntu ibuyiselwe, iphinde ihonjiswe, yakhiwe ngokutsha isuka emanxuweni ayo, yenziwe ifanele ubukho bukaThixo.” Selected Messages, incwadi 3, 154.

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

Kuyo nayiphi na loo maxesha omabini ovavanyo, abo balayo umyalezo ovulwe itywina bawamkela ukulahlekiswa okunamandla kukaPawulos.

> “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.

> “Kuyinto eyoyikekayo ukuphatha ngenqatha inyaniso eye yaqinisekisa ukuqonda kwethu yaza yachukumisa iintliziyo zethu. Asinakwala, singohlwaywa, izilumkiso uThixo azithumela kuthi ngenceba. Kwathunyelwa isigidimi sivela ezulwini ehlabathini ngemihla kaNowa, yaye usindiso lwabantu lwaluxhomekeke kwindlela abasiphatha ngayo eso sigidimi. Ngenxa yokuba basala isilumkiso, uMoya kaThixo warhoxiswa kuloo hlanga lonayo, baza batshabalala emanzini omkhukula. Ngexesha lika-Abraham, inceba yayeka ukubongoza kubemi abanetyala baseSodom, baza bonke ngaphandle kukaLote nomfazi wakhe neentombi zakhe ezimbini batshiswa ngumlilo owathunyelwa usuka ezulwini. Kwaba njalo nakwimihla kaKristu. UNyana kaThixo wabhengeza kumaYuda angakholwayo eso sizukulwana wathi, ‘Indlu yenu ishiywe kuni iyinkangala.’ Ejonga phambili kwimihla yokugqibela, loo mandla afanayo angenasiphelo athi, ngokuphathelele kwabo ‘abangayamkelanga intando yenyaniso, ukuze basindiswe,’ ‘Ngenxa yoko uThixo uya kubathumela inkohliso enamandla, ukuze bakholwe ebuxokini; ukuze bagwetywe bonke abangakholwanga yinyaniso, koko bakholiswa bubugqwetha.’ Njengoko beyala iimfundiso zeLizwi laKhe, uThixo urhoxisa uMoya waKhe, aze abashiye kwiinkohliso abazithandayo.” Early Writings, 46.

We will continue this study in the next article.

Siza kuqhubeka nesi sifundo kwinqaku elilandelayo.

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