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# Rome Establishes the Vision - Number Two

IRoma Iqinisa Umbono - Inombolo Yesibili

Identifying Modern Rome and the Prophetic Vision in the Last Days

Ukuhlonza iRoma Yanamuhla noMbono Wokuprofetha Ezinsukwini Zokugcina

Author

Jeff Pippenger

Published

July 5, 2024

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> And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.

> Futhi ngalezo zikhathi abaningi bayakuvukela inkosi yaseningizimu; futhi nabaphangi babantu bakho bayakuziphakamisa ukuze baqinise umbono; kepha bayakuwa. Daniyeli 11:14.

The correct identification of the power in the last days that is represented as Modern Rome, and therefore the power that “establishes the vision” is essential and salvational. It represents an element of the final testing process of the one hundred and forty-four thousand. The word “vision” in the verse is the same Hebrew word which Solomon chose when he identified why God’s people perish.

Ukuqondwa ngendlela efanele kwamandla ezinsukwini zokugcina amelwe njengeRoma yanamuhla, futhi ngalokho amandla “aqinisa umbono,” kubalulekile futhi kuhlobene nensindiso. Lokhu kumelela ingxenye yenqubo yokuhlolwa kokugcina kwabantu abayizinkulungwane eziyikhulu namashumi amane nane. Igama elithi “umbono” kuleli vesi liyilo kanye igama lesiHeberu uSolomoni alikhetha lapho echaza isizathu esenza abantu bakaNkulunkulu babhubhe.

> Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.

> Lapho kungekho umbono, abantu bayabhubha; kodwa ogcina umthetho, uyajabula. IzAga 29:18.

All the prophets are speaking more directly concerning the last days than any other period of sacred history, and Solomon’s warning about the need of possessing the “vision” is a life-or-death proposition. Truth always divides and produces two classes of worshippers, In the verse there is a class that perishes and a class that happily keeps the law. It should be noted however, that Solomon’s counsel is placed in the context of a controversy over “truth.” It is also in the context of the parable of the ten virgins, for the parable of the ten virgins is a primary illustration of the experience of God’s people in the last days.

Bonke abaprofethi bakhuluma ngokuqondile kakhulu ngokuphathelene nezinsuku zokugcina kunanoma yisiphi esinye isikhathi somlando ongcwele, futhi isexwayiso sikaSolomoni mayelana nesidingo sokuba nombono siyindaba yokuphila noma yokufa. Iqiniso lihlala lehlukanisa futhi likhiqize izigaba ezimbili zabakhulekeli. Evesini kukhona isigaba esibhubhayo nesigaba esigcina umthetho ngenjabulo. Nokho kufanele kuqashelwe ukuthi iseluleko sikaSolomoni sibekwe esimweni sempikiswano nge“qiniso.” Siphinde sibe sesimweni somfanekiso wezintombi eziyishumi, ngokuba umfanekiso wezintombi eziyishumi uyisibonelo esiyinhloko sesipiliyoni sabantu bakaNkulunkulu ezinsukwini zokugcina.

> A fool uttereth all his mind: but a wise man keepeth it in till afterwards. If a ruler hearken to lies, all his servants are wicked. The poor and the deceitful man meet together: the Lord lighteneth both their eyes. The king that faithfully judgeth the poor, his throne shall be established forever. The rod and reproof give wisdom: but a child left to himself bringeth his mother to shame. When the wicked are multiplied, transgression increaseth: but the righteous shall see their fall. Correct thy son, and he shall give thee rest; yea, he shall give delight unto thy soul. Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:11–18.

> Isiwula sikhuluma konke okusenhliziyweni yaso; kepha ohlakaniphileyo uyakubamba kuze kube emva kwalokho. Uma umbusi elalela amanga, zonke izinceku zakhe ziyoba zimbi. Ompofu nomkhohlisi bayahlangana; uJehova ukhanyisela amehlo abo bobabili. Inkosi ehlulela ompofu ngokuthembeka, isihlalo sayo sobukhosi siyakuqiniswa kuze kube phakade. Induku nokusola kunika ukuhlakanipha; kepha umntwana oyekelwe ukuba azenzele uletha unina ehlazweni. Lapho ababi banda, isiphambeko siyanda; kepha abalungileyo bayakubona ukuwa kwabo. Yala indodana yakho, khona iyakukunika ukuphumula; yebo, iyakunika ukuthokoza emphefumulweni wakho. Lapho kungekho khona umbono, abantu bayabhubha; kepha ogcina umthetho, uyajabula. IzAga 29:11–18.

It is not my intent to point a finger at those that may hold to a different understanding of Modern Rome than I do. My intent is to illustrate that Solomon is addressing two classes of worshippers, which he identifies as a “wise man” and a “fool.” The “fool” is also identified as the “wicked.” The wise and foolish virgins of the parable are also identified in the prophetic line of Daniel chapter twelve as the wise and the wicked.

Akusiyo inhloso yami ukukhomba ngomunwe labo okungenzeka babambelele ekuqondeni okuhlukile kweRoma yanamuhla kunalokho enginakho. Inhloso yami ukuveza ukuthi uSolomoni ukhuluma ngezigaba ezimbili zabakhulekeli, azibiza ngokuthi “indoda ehlakaniphileyo” kanye “nesiwula.” “Isiwula” siphinde sichazwe ngokuthi “omubi.” Izintombi ezihlakaniphileyo neziyiziwula zomfanekiso nazo zichazwa emgqeni wesiprofetho kaDaniyeli isahluko seshumi nambili njengabahlakaniphileyo nababi.

> Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:10.

> Abaningi bayakuhlanzwa, benziwe mhlophe, bavivinywe; kodwa ababi bayakwenza okubi; futhi akekho kwababi oyakuqonda; kodwa abahlakaniphileyo bayakuqonda. Daniyeli 12:10.

Solomon and Daniel agree with one another, for all the prophetic testimony aligns in the last days. The wise understand the “increase of knowledge.”

USolomoni noDaniyeli bayavumelana, ngoba bonke ubufakazi besiprofetho buyahambisana ezinsukwini zokugcina. Abahlakaniphileyo bayakuqonda “ukwanda kolwazi.”

> And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever. But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. Daniel 12:3, 4.

> Futhi abahlakaniphileyo bayakukhanya njengokukhazimula kwesibhakabhaka; nalabo abaphendulela abaningi ekulungeni bayakuba njengezinkanyezi kuze kube phakade naphakade. Kepha wena, Daniyeli, vala la mazwi, ubeke uphawu encwadini, kuze kube yisikhathi sokuphela: abaningi bayakugijima baye phambili nabuya emuva, nolwazi luyakwanda. Daniyeli 12:3, 4.

Verse ten identifies the three-step testing process that sifts the virgins, who are called to be among the one hundred and forty-four thousand. In both cases the sifting and testing process is based upon whether the virgins understand the increase of knowledge (the vision) that was unsealed at the time of the end in 1989.

Ivesi leshumi ikhomba inqubo yokuvivinya enezinyathelo ezintathu ehlunga izintombi, ezibizelwe ukuba zibe phakathi kwabayiikhulu namashumi amane nane ezinkulungwane. Kuzo zombili lezi zimo inqubo yokuhlunga nokuvivinya isekelwe ekutheni izintombi ziyakuqonda yini ukwanda kolwazi (umbono) olwakhululwa uphawu ngesikhathi sokuphela ngo-1989.

“The time of the end” in the last days was 1989, when verses forty through forty-five of Daniel eleven were unsealed. It was then established that the subject of the verses was the final rise and fall of the king of the north. It was then established that the king of the north in the verses is the papal power of the last days. Inspiration never uses the expression “Modern Rome.” The expression was invented by me, to represent the papal power of the last days, for prophetically “modern” represents the last days. Ellen White never used the expression “Modern Rome.”

“Isikhathi sokuphela” ezinsukwini zokugcina sasingu-1989, lapho amavesi angamashumi amane kuya kwangamashumi amane nanhlanu kaDaniyeli ishumi nanye evulwa. Kungaleso sikhathi lapho kwamiselwa khona ukuthi isihloko salawo mavesi kwakuwukuvuka nokuwiswa kokugcina kwenkosi yasenyakatho. Kungaleso sikhathi lapho kwamiselwa khona ukuthi inkosi yasenyakatho kulawo mavesi ingamandla obupapa bezinsuku zokugcina. Ugqozi alukaze lusebenzise inkulumo ethi “Modern Rome.” Leyo nkulumo yaqanjwa yimi, ukuba imele amandla obupapa bezinsuku zokugcina, ngoba ngokwesiprofetho igama elithi “modern” limelela izinsuku zokugcina. U-Ellen White akakaze asebenzise inkulumo ethi “Modern Rome.”

There are incorrect views of who the king of the north represents in the last six verses of Daniel eleven, but there is only one correct understanding. The understanding that the king of the north in the verses is the papal power was derived from many prophetic witnesses. Verse forty begins by identifying the papacy receiving a deadly wound in 1798, then verses forty-one through forty-three identify the dynamics involved with the healing of the deadly wound. Verse forty-four describes the message that enrages the papacy and leads into verse forty-five when the papal power comes to its final and complete end. The vision that was unsealed in 1989, is the vision of the final rise and fall of the papal power in the last days. That vision is the increase of knowledge that produces and manifests two classes of worshippers, based upon their acceptance or rejection of the knowledge located in those verses.

Kunemibono engalungile yokuthi inkosi yasenyakatho imelelani emavesini ayisithupha okugcina kaDaniyeli ishumi nanye, kodwa kukhona ukuqonda okukodwa kuphela okuyikho. Ukuqonda kokuthi inkosi yasenyakatho kulawo mavesi ingamandla obupapa kwavela kofakazi abaningi besiprofetho. Ivesi lamashumi amane liqala ngokukhomba ubupapa bemukela isilonda esibulalayo ngonyaka ka-1798, bese kuthi amavesi amashumi amane nanye kuya kumashumi amane nantathu akhombe izingqinamba ezihilelekile ekwelashweni kwesilonda esibulalayo. Ivesi lamashumi amane nane lichaza umlayezo othukuthelisa ubupapa, bese kuholela evesini lamashumi amane nanhlanu lapho amandla obupapa efika ekupheleni kwawo kokugcina nokuphelele. Umbono owavulwa uphawu ngonyaka ka-1989 ungumbono wokugcina wokuvuka nokuwa kwamandla obupapa ezinsukwini zokugcina. Lowo mbono uyikwanda kolwazi okukhiqiza futhi kuveze izigaba ezimbili zabakhulekeli, ngokusekelwe ekwamukeleni noma ekwenqabeni kwabo ulwazi olutholakala kulawo mavesi.

According to the very same chapter where the increase of knowledge was unsealed in 1989, the “robbers of thy people,” who “exalt themselves” and ultimately “fall” are the symbol that establishes the “vision.” In the final sifting, the first testing question is who is represented as the “robbers of thy people,” for they are the prophetic symbol that establishes the “vision.” Are the robbers the papal power or are they the United States?

Ngokwesahluko sona leso lapho ukwanda kolwazi kwavulwa khona ngo-1989, “abaphangi babantu bakho,” “abaziphakamisayo” futhi ekugcineni “bawa,” bayisibonakaliso esimisela “umbono.” Ekuhlolweni kokugcina, umbuzo wokuqala wokuvivinya uthi: ubani omelwe “abaphangi babantu bakho,” ngokuba bona bayisibonakaliso sesiprofetho esimisa “umbono.” Ingabe abaphangi bangamandla obupapa, noma bangabe-United States?

The books of Daniel and Revelation are the same book, representing two witnesses of the same line of prophecy. Daniel is the beginning and Revelation is the ending, and together they represent two witnesses of the truth that is unsealed at the time of the end in 1989.

Izincwadi zikaDaniyeli neSambulo ziyincwadi eyodwa, zimelela ofakazi ababili bomugqa ofanayo wesiprofetho. UDaniyeli uyisiqalo kanti iSambulo siyisiphetho, futhi ngokuhlangene zimelela ofakazi ababili beqiniso elivulwa uphawu ngesikhathi sokuphela ngo-1989.

Daniel describes the purification process that was produced when the Lion of the tribe of Judah unsealed verses forty to forty-five in 1989. At that time a testing process began to determine and manifest who would be the “priests” that make up the covenant people who are the one hundred and forty-four thousand in the last days. Hosea contributes that those who reject the increase of knowledge of the last days will not become one of the priests who make up the one hundred and forty-four thousand.

UDaniyeli uchaza inqubo yokuhlanzwa eyavezwa lapho iNgonyama yesizwe sakwaJuda ivula izindimana ezingamashumi amane kuya kwezingamashumi amane nanhlanu ngo-1989. Ngaleso sikhathi kwaqala inqubo yokuvivinywa ukuze kunqunywe futhi kubonakaliswe ukuthi ngobani abayoba “abapristi” abakha abantu besivumelwano abangabayizinkulungwane eziyikhulu namashumi amane nane ezinsukwini zokugcina. UHoseya wengeza ngokuthi labo abenqaba ukwanda kolwazi lwezinsuku zokugcina abayikuba ngomunye wabapristi abakha abayizinkulungwane eziyikhulu namashumi amane nane.

> My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.

> Abantu bami bayabhujiswa ngenxa yokuswela ulwazi; ngenxa yokuba wena ulwile ulwazi, nami ngiyakukwala, ukuze ungabi ngumpristi kimi; njengoba ukhohlwe umthetho kaNkulunkulu wakho, nami ngiyakukhohlwa abantwana bakho. Hoseya 4:6.

The book of Revelation identifies that the knowledge that is unsealed and rejected by one class accomplishes their rejection just before probation closes.

Incwadi yesAmbulo iveza ukuthi ulwazi oluvulwayo bese lwenqatshwa yilinye iqembu lufeza ukwenqatshwa kwalo ngaphambi nje kokuba isikhathi somusa sivalwe.

> And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.

> Wasesethi kimi: Ungawavaleli amazwi esiprofetho sale ncwadi ngesitembu, ngokuba isikhathi siseduze. Ongalungile makenze okungalungile nanamuhla; nongcolileyo makahlale engcolile nanamuhla; nolungileyo makenze ukulunga nanamuhla; nongcwele makahlale engcwele nanamuhla. IsAmbulo 22:10, 11.

The Millerite history illustrates the history of the one hundred and forty-four thousand, and together the Millerites and the one hundred and forty-four thousand represent the beginning and ending of the message and work of the three angels of Revelation chapter fourteen. The parallel histories identify the events connected with the close of probation. The work of both histories has been typified by Elijah and John the Baptist.

Umlando wamaMillerite ufanekisa umlando wabantu abayizinkulungwane eziyikhulu namashumi amane nane, futhi ndawonye amaMillerite nalabo abayizinkulungwane eziyikhulu namashumi amane nane bamele ukuqala nokuphela komlayezo nomsebenzi wezingelosi ezintathu zeSambulo isahluko seshumi nane. Le milando ehambisanayo ikhomba izehlakalo ezihlobene nokuvalwa kwesikhathi somusa. Umsebenzi wayo yomibili le milando ufanekiswe ngo-Eliya nangoJohane uMbhapathizi.

> “With trembling, William Miller began to unfold to the people the mysteries of the kingdom of God, carrying his hearers down through the prophecies to the second advent of Christ. With every effort he gained strength. As John the Baptist heralded the first advent of Jesus and prepared the way for His coming, so William Miller and those who joined with him proclaimed the second advent of the Son of God.” Early Writings, 229, 230.

> “Ngokuthuthumela, uWilliam Miller waqala ukwambulula kubantu izimfihlakalo zombuso kaNkulunkulu, ehola abalaleli bakhe ezehla kubuphrofethi kuze kube sekufikeni kwesibili kukaKristu. Ngayo yonke imizamo yakhe wazuza amandla. Njengokuba uJohane uMbhapathizi wamemezela ukufika kokuqala kukaJesu walungisa indlela yokufika kwaKhe, kanjalo noWilliam Miller nalabo abahlanganyela naye bamemezela ukufika kwesibili kweNdodana kaNkulunkulu.” Early Writings, 229, 230.

The Millerite message identified the “events” connected with the close of probation, as represented by both Elijah and John the Baptist.

Umyalezo wamaMillerite wachaza “izehlakalo” ezihambisana nokuvalwa kwesikhathi somusa, njengoba zimelelwe ngu-Eliya kanye noJohane uMbhapathizi.

> “It was needful that men should be awakened to their danger; that they should be roused to prepare for the solemn events connected with the close of probation.” The Great Controversy, 310.

> “Kwakudingekile ukuba abantu bavuswe ukuze baqaphele ingozi yabo; ukuba bavuselelwe ukuba balungiselele izigameko ezinzima ezihlobene nokuvalwa kwesikhathi somusa.” The Great Controversy, 310.

In 1989, with the collapse of the Soviet Union the portion of the book of Daniel that related to the last days was unsealed and a testing process began. The test was based upon the ability or inability of God’s people to understand or reject the increase of knowledge that is represented in the last six verses of Daniel chapter eleven; verses that lead to the first verse of chapter twelve, which identifies the “close of probation.” The message of the “events connected with the close of probation” was then unsealed, and the work of those who were the candidates to be the “priests” of the one hundred and forty-four thousand began. Their work was to “understand” and proclaim the message represented in the passage. The message and the work of the one hundred and forty-four thousand, was to present the unsealed message in order to rouse men “to prepare for the solemn events connected with the close of probation.”

Ngonyaka ka-1989, ngokuwa kweSoviet Union, leyo ngxenye yencwadi kaDaniyeli eyayihlobene nezinsuku zokugcina yavulwa, kwaqala nenqubo yokuvivinya. Ukuvivinywa kwakusekelwe ekukwazini noma ekungakwazini kwabantu bakaNkulunkulu ukuqonda noma ukwenqaba ukwanda kolwazi olumelelwe emavesini ayisithupha okugcina esahluko sikaDaniyeli seshumi nanye; amavesi aholela evesini lokuqala lesahluko seshumi nambili, elikhomba “ukuvalwa komnyango womusa.” Umlayezo “wezenzakalo ezihambisana nokuvalwa komnyango womusa” wabe usuvulwa, kwaqala nomsebenzi walabo ababengabafanelekela ukuba “abapristi” babayizinkulungwane eziyikhulu namashumi amane nane. Umsebenzi wabo kwakuwuku“qonda” nokumemezela umlayezo omelelwe yile ndima. Umlayezo nomsebenzi babayizinkulungwane eziyikhulu namashumi amane nane kwakuwukwethula umlayezo ovuliwe ukuze kuvuswe abantu “balungiselele izenzakalo ezinzima ezihambisana nokuvalwa komnyango womusa.”

> “Today, in the spirit and power of Elias and of John the Baptist, messengers of God’s appointment are calling the attention of a judgment-bound world to the solemn events soon to take place in connection with the closing hours of probation and the appearance of Christ Jesus as King of kings and Lord of lords. Soon every man is to be judged for the deeds done in the body. The hour of God’s judgment has come, and upon the members of His church on earth rests the solemn responsibility of giving warning to those who are standing as it were on the very brink of eternal ruin. To every human being in the wide world who will give heed must be made plain the principles at stake in the great controversy being waged, principles upon which hang the destinies of all mankind.” Prophets and Kings, 715, 716.

> “Namuhla, ngomoya nangamandla ka-Eliya nakaJohane uMbhapathizi, izithunywa ezimisiwe nguNkulunkulu zibizela ukunaka kwezwe elibhekene nokwahlulelwa kulezo zehlakalo ezinzima ezizokwenzeka masinyane maqondana namahora okugcina esikhathi somusa kanye nokubonakala kukaKristu Jesu njengeNkosi yamakhosi neNkosi yababusi. Masinyane wonke umuntu uzokwahlulelwa ngenxa yezenzo ezenziwe esemzimbeni. Ihora lokwahlulela kukaNkulunkulu selifikile, futhi phezu kwamalungu ebandla laKhe emhlabeni kuphumule umthwalo onzima wokuxwayisa labo abema kungathi basemaphethelweni kanye okubhujiswa okuphakade. Kuyo yonke imiphefumulo yabantu emhlabeni wonke ezolalela, kumelwe kwenziwe kucace izimiso ezisengcupheni empini enkulu eqhubekayo, izimiso okuxhomeke kuzo isiphetho sabo bonke abantu.” Prophets and Kings, 715, 716.

The history of John the Baptist and Christ, as well as the history of the Millerites illustrates the message and work of the one hundred and forty-four thousand. Both John and Christ understood their message as representing the close of probation.

Umlando kaJohane uMbhapathizi noKristu, kanye nomlando wamaMillerite, uveza umlayezo nomsebenzi balabo abayizinkulungwane eziyikhulu namashumi amane nane. Bobabili uJohane noKristu baqonda umlayezo wabo njengomela ukuvalwa komusa wokuhlolwa.

> But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? Matthew 3:7.

> Kodwa lapho ebona abaningi kubaFarisi nabaSadusi beza ekubhapathizweni kwakhe, wathi kubo: O nzalo yezinyoka, ngubani onixwayisile ukuba nibalekele ulaka oluzayo na? Mathewu 3:7.

Christ represented the destruction of Jerusalem, the same destruction which John had warned the quibbling Jews as approaching. Jesus employed the destruction as a symbol of the “wrath” that begins when He, as Michael, stands up in Daniel chapter twelve, verse one.

UKristu wamela ukubhujiswa kweJerusalema, lokho kubhujiswa okufanayo uJohane ayexwayise ngakho amaJuda aphikisanayo njengokusondelayo. UJesu wasebenzisa lokho kubhujiswa njengophawu “lolaka” oluqalayo lapho Yena, njengoMikayeli, esukuma kuDaniyeli isahluko seshumi nambili, ivesi lokuqala.

> “Christ saw in Jerusalem a symbol of the world hardened in unbelief and rebellion, and hastening on to meet the retributive judgments of God. The woes of a fallen race, pressing upon His soul, forced from His lips that exceeding bitter cry. He saw the record of sin traced in human misery, tears, and blood; His heart was moved with infinite pity for the afflicted and suffering ones of earth; He yearned to relieve them all. But even His hand might not turn back the tide of human woe; few would seek their only Source of help. He was willing to pour out His soul unto death, to bring salvation within their reach; but few would come to Him that they might have life.

> “UKristu wabona eJerusalema uphawu lwezwe elalikhuni ngenxa yokungakholwa nokuhlubuka, futhi elaliphuthuma ukuya kuhlangabezana nezahlulelo zikaNkulunkulu ezibuyiselayo. Izinsizi zesintu esiwele esonweni, ezazicindezela umphefumulo waKhe, zamkhupha ezindebeni leso sikhala esibuhlungu ngokwedlulele. Wabona umlando wesono uqoshwe osizini lwabantu, nasezinyembezini, nasegazini; inhliziyo yaKhe yathinteka ngesihawu esingenamkhawulo ngenxa yabahluphekayo nabahlukunyezwayo basemhlabeni; wafisa ngokulangazela ukubakhulula bonke. Kodwa ngisho nesandla saKhe sasingeke sibuyisele emuva igagasi losizi lwabantu; babembalwa ababeyofuna uMthombo wabo okuwukuphela kwawo wokusiza. Wayezimisele ukuthulula umphefumulo waKhe kuze kube sekufeni, ukuze asondeze insindiso lapho bengayifinyelela khona; kodwa babembalwa ababeyokuza kuYe ukuze babe nokuphila.”

> “The Majesty of heaven in tears! the Son of the infinite God troubled in spirit, bowed down with anguish! The scene filled all heaven with wonder. That scene reveals to us the exceeding sinfulness of sin; it shows how hard a task it is, even for Infinite Power, to save the guilty from the consequences of transgressing the law of God. Jesus, looking down to the last generation, saw the world involved in a deception similar to that which caused the destruction of Jerusalem. The great sin of the Jews was their rejection of Christ; the great sin of the Christian world would be their rejection of the law of God, the foundation of His government in heaven and earth. The precepts of Jehovah would be despised and set at nought. Millions in bondage to sin, slaves of Satan, doomed to suffer the second death, would refuse to listen to the words of truth in their day of visitation. Terrible blindness! strange infatuation!” The Great Controversy, 22.

> “Ubukhosi bezulu busesezinyembezini! iNdodana kaNkulunkulu ongenamkhawulo ikhathazekile emoyeni, igotshiswe phansi ngosizi olukhulu! Leso sigameko sagcwalisa lonke izulu ngokumangala. Leso sigameko sisambulela ububi obedlulele besono; sibonisa ukuthi kuwumsebenzi onzima kangakanani, ngisho nakuMandla angenamkhawulo, ukusindisa abanecala emiphumeleni yokweqa umthetho kaNkulunkulu. UJesu, ebheka ezansi esizukulwaneni sokugcina, wabona izwe licwile enkohlisweni efana naleyo eyabangela ukubhujiswa kweJerusalema. Isono esikhulu samaJuda kwakuwukulahla kwawo uKristu; isono esikhulu sezwe lobuKristu kwakuyoba ukulahla kwalo umthetho kaNkulunkulu, isisekelo sokubusa kwaKhe ezulwini nasemhlabeni. Iziyalezo zikaJehova zaziyodelelwa futhi zenziwe ize. Izigidi eziboshwe esonweni, izigqila zikaSathane, ezinqunyelwe ukuhlupheka ukufa kwesibili, zaziyokwenqaba ukulalela amazwi eqiniso ngosuku lokuvakashelwa kwazo. Ubumpumputhe obesabekayo! ukudideka okuyisimanga!” The Great Controversy, 22.

The warning message proclaimed by John the Baptist and also by Christ was the same warning message, just as the warning message of the Millerites was the same message identifying the events connected with the close of probation as the one hundred and forty-four thousand will proclaim. Three witnesses; John the Baptist, Christ and the Millerites testifying that the work and message of the one hundred and forty-four thousand is a life-or-death testing process accomplished by the increase of knowledge that was unsealed in 1989. The message unsealed at that time is the last day vision that must be understood by the wise if they are to be the “priests” that make up the one hundred and forty-four thousand. If those candidates do not understand that vision, they are identified as wicked, or as fools, and they perish. They and their children are rejected in agreement with their rejection of the vision that is the increase of knowledge.

Umyalezo wesixwayiso owamenyezelwa nguJohane uMbhapathizi kanye nangoKristu wawungumyalezo ofanayo wesixwayiso, njengoba nomyalezo wesixwayiso wamaMillerite wawungumyalezo ofanayo okhomba izenzakalo ezihlobene nokuvalwa komusa lowo abayakuwumemezela abayizinkulungwane eziyikhulu namashumi amane nane. Ofakazi abathathu; uJohane uMbhapathizi, uKristu, namaMillerite bafakaza ukuthi umsebenzi nomyalezo wabayizinkulungwane eziyikhulu namashumi amane nane kuyinqubo yokuvivinya ephathelene nokuphila noma ukufa, efezwa ngokwanda kolwazi olwavulwa uphawu ngalo ngo-1989. Umyalezo owavulwa uphawu ngaleso sikhathi ungumbono wezinsuku zokugcina okumelwe uqondwe ngabahlakaniphileyo uma bezakuba “abapristi” abakha abayizinkulungwane eziyikhulu namashumi amane nane. Uma labo abangabafaneleki bengawuqondi lowo mbono, baboniswa njengababi, noma njengeziwula, futhi bayabhubha. Bona kanye nabantwana babo bayalahlwa ngokuvumelana nokwenqaba kwabo umbono oyikho ukwanda kolwazi.

God’s Word identifies that Rome is the power that exalts itself, robs God’s people, and then falls and establishes the vision. The question of whether Modern Rome is the papal power or the United States is the test that identifies that those candidates are either wise or foolish virgins. The test is a prophetic test derived from the book of Daniel, that is thereafter confirmed and brought to perfection in the book of Revelation. The subject of Modern Rome is not simply a choice between the papal power or the United States, it is the final test for the one hundred and forty-four thousand. It is a prophetic test, and correctly understood it encompasses every representation of the final testing process that is set forth within God’s sanctified prophetic testimony.

IZwi likaNkulunkulu lichaza ukuthi iRoma ingamandla aziphakamisayo, aphanga abantu bakaNkulunkulu, bese ewa futhi amise umbono. Umbuzo wokuthi iRoma Yesimanje ingamandla opapa noma i-United States uyisivivinyo esiveza ukuthi labo ababhekiwe bangabe beyizintombi ezihlakaniphileyo noma eziyiziwula. Lesi sivivinyo siyisivivinyo sesiprofetho esithathwe encwadini kaDaniyeli, esibuye siqinisekiswe kamuva futhi sipheleliswe encwadini yeSambulo. Indaba yeRoma Yesimanje ayisona nje ukukhetha phakathi kwamandla opapa noma i-United States, kodwa iyisivivinyo sokugcina sabayizinkulungwane eziyikhulu namashumi amane nane. Siyisivivinyo sesiprofetho, futhi uma siqondwa kahle sihlanganisa konke ukumelwa kwenqubo yokuvivinywa kokugcina okubekwe phakathi kobufakazi besiprofetho obungcwelisiwe bukaNkulunkulu.

The testing process of the time of John the Baptist and Christ was derived from the book of Daniel, as was the testing process in the time of the Millerites. As a prophetic test, the methodology of how truth is established is as essential for those candidates to correctly apply, as is simply holding to the correct view of who is Modern Rome. Whether the correct identification of Modern Rome, or the application of the correct methodology is considered, both elements of the test are couched in the book of Daniel. In Daniel chapter one, Daniel navigated through a three-step testing process beginning with diet, then a visual test, followed by a test accomplished by Nebuchadnezzar, a biblical symbol of the King of the North, the papal power of the last days.

Inqubo yokuvivinywa yesikhathi sikaJohane uMbhapathizi nekaKristu yathathwa encwadini kaDaniyeli, njengoba kwaba njalo nangenqubo yokuvivinywa ngesikhathi samaMillerite. Njengovivinyo lwesiprofetho, indlela yokusebenza yokuthi iqiniso limiswa kanjani ibaluleke ngokufanayo kulabo abazongenela ukuze bayisebenzise ngokufanele, njengokubambelela nje embonweni oqondile wokuthi ungubani uRoma Wesimanje. Kungakhathaliseki ukuthi kubhekwa ukuhlonzwa okuyikho kukaRoma Wesimanje, noma ukusetshenziswa kwendlela yokusebenza efanele, zombili lezi zingxenye zovivinyo zisekelwe encwadini kaDaniyeli. KuDaniyeli isahluko sokuqala, uDaniyeli wadabula inqubo yokuvivinywa enezinyathelo ezintathu eqala ngokudla, bese kuba uvivinyo olubonakalayo, kulandele uvivinyo olwenziwa nguNebukadinesari, uphawu lweBhayibheli lweNkosi yaseNyakatho, amandla obupapa bezinsuku zokugcina.

> As for these four children, God gave them knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams. Now at the end of the days that the king had said he should bring them in, then the prince of the eunuchs brought them in before Nebuchadnezzar. And the king communed with them; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah: therefore stood they before the king. And in all matters of wisdom and understanding, that the king inquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. Daniel 1:17–20.

> Mayelana nalaba bantwana abane, uNkulunkulu wabanika ulwazi nekhono kukho konke ukufunda nokuhlakanipha; uDaniyeli yena wayenokuqonda kuyo yonke imibono namaphupho. Kwathi ekupheleni kwezinsuku inkosi eyayizimisile ukuba balethwe ngazo, induna yezinceku ezithenwe yabangenisa phambi kukaNebukadinesari. Inkosi yase ikhuluma nabo; kwase kungafunyanwa phakathi kwabo bonke noyedwa onjengoDaniyeli, noHananiya, noMishayeli, no-Azariya; ngakho bema phambi kwenkosi. Futhi kuzo zonke izindaba zokuhlakanipha nokuqonda inkosi eyayibabuza ngazo, yabafumana bengcono ngokuphindwe kayishumi kunabo bonke abathakathi nababhuli bezinkanyezi ababekuyo yonke imibuso yayo. Daniyeli 1:17–20.

“At the end of the days,” which is prophetically the last days when the one hundred and forty-four thousand are tested, Daniel and the three worthies were found “ten times better than all the magicians and astrologers that were in all his realm,” and Daniel had “understanding in all visions and dreams.” Daniel represents the one hundred and forty four thousand, who in the last days understand the increase of knowledge that arrived when Christ, as the Lion of the tribe of Judah, unsealed “that portion of the book of Daniel that related to the last days,” in 1989.

“Ekupheleni kwezinsuku,” okuyinto ngokwesiprofetho eyizinsuku zokugcina lapho abayizinkulungwane eziyikhulu namashumi amane nane bevivinywa, uDaniyeli kanye namadoda amathathu ahloniphekileyo batholakala “bengcono ngokuphindwe kayishumi kunabo bonke abathakathayo nababhulayo bezinkanyezi ababekuyo yonke imibuso yakhe,” futhi uDaniyeli waye “nokuqonda kuyo yonke imibono namaphupho.” UDaniyeli umelela abayizinkulungwane eziyikhulu namashumi amane nane, abathi ezinsukwini zokugcina baqonde ukwanda kolwazi okwafika lapho uKristu, njengeBhubesi lesizwe sakwaJuda, evula izimpawu “zaleyo ngxenye yencwadi kaDaniyeli eyayihlobene nezinsuku zokugcina,” ngo-1989.

Daniel did not simply understand more than others concerning dreams and visions, he had “understanding in all visions and dreams.” He represents those who employ the methodology of line upon line, for that methodology brings “all visions and dreams” together into one cohesive message. The message that brings together all dreams and visions into one prophetic line identifies the “events connected with the close of probation.” That message is established by the prophetic symbol that is Modern Rome, the power who exalts itself, robs God’s people, and falls.

UDaniyeli akazange nje aqonde kakhulu kunabanye ngokuphathelene namaphupho nemibono, kodwa wayenokuthi “ukuqonda kuyo yonke imibono namaphupho.” Umelela labo abasebenzisa indlela yomugqa phezu komugqa, ngoba leyo ndlela ihlanganisa “yonke imibono namaphupho” ibe yisigijimi esisodwa esihlangene. Isigijimi esihlanganisa ndawonye wonke amaphupho nemibono emgqeni owodwa wesiprofetho sikhomba “izehlakalo ezihlobene nokuvalwa komusa.” Leso sigijimi sisekelwa uphawu lwesiprofetho oluyiRoma yesiNje, umbuso ozikhulisayo, ophanga abantu bakaNkulunkulu, bese uwa.

That power can only be established by applying the correct methodology. Most who profess to study the Bible reject the methodology of line upon line, and some who profess to employ it, misapply the rules that make up the methodology of line upon line. Those rules were first put into the public record by the Millerites, and God’s last day people have been forewarned that those who are actually the messengers of the third angel will be using William Miller’s rules of prophetic interpretation.

Lawo mandla angasungulwa kuphela ngokusebenzisa indlela efanele. Iningi lalabo abathi bafunda iBhayibheli liyenqaba indlela yomugqa phezu komugqa, kanti abanye abathi bayayisebenzisa bayayisebenzisa ngokungalungile imithetho eyakha indlela yomugqa phezu komugqa. Leyo mithetho yaqala ukufakwa emlandweni womphakathi ngamaMillerite, futhi abantu bakaNkulunkulu bezinsuku zokugcina sebevele baxwayiswa ngaphambili ukuthi labo abayizithunywa ngempela zengelosi yesithathu bayakube besebenzisa imithetho kaWilliam Miller yokuhumusha isiprofetho.

> “Those who are engaged in proclaiming the third angel’s message are searching the Scriptures upon the same plan that Father Miller adopted.” Review and Herald, November 25, 1884.

> “Labo abahlanganyele ekumemezeleni umlayezo wengelosi yesithathu bahlola imiBhalo ngokohlelo olufanayo olwamukelwa nguBaba uMiller.” Review and Herald, November 25, 1884.

William Miller represented the beginning of the three angels of Revelation fourteen, and he was typified by John the Baptist, who was the beginning of the message of which Christ was the ending. Sister White directly aligns the testing process of John the Baptist to Christ with the testing process of the three angels. John began the message, and it was not until just before the cross, when Christ had taken His disciples to Caesarea Philippi, that Jesus then added the details of the message that John had begun. The first (the beginning) truth John identified when He saw Christ was identifying Christ as the Lamb of God that takes away the sins of the world.

UWilliam Miller wayemele ukuqala kwezingelosi ezintathu zesAmbulo sishumi nane, futhi wayefanekiselwa nguJohane uMbhapathizi, owayeyisiqalo somlayezo uKristu ayeyisiphetho sawo. UDadewethu White uqondanisa ngokuqondile inqubo yokuvivinywa kusukela kuJohane uMbhapathizi kuya kuKristu nenqubo yokuvivinywa yezingelosi ezintathu. UJohane waqala umyalezo, futhi kwaze kwaba sekusondele kakhulu esiphambanweni, lapho uKristu esethathe abafundi baKhe wabayisa eKhesariya Filipi, lapho-ke uJesu engeza imininingwane yomlayezo uJohane ayeseqalile. Iqiniso lokuqala (isiqalo) uJohane alikhomba lapho ebona uKristu kwaba ukumkhomba uKristu njengeWundlu likaNkulunkulu elisusa izono zezwe.

> These things were done in Bethabara beyond Jordan, where John was baptizing. The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world. This is he of whom I said, After me cometh a man which is preferred before me: for he was before me. John 1:28–30.

> Lezi zinto zenziwa eBethabara ngaphetsheya kweJordani, lapho uJohane ayebhapathiza khona. Ngosuku olulandelayo uJohane wabona uJesu eza kuye, wayesethi: Bhekani iWundlu likaNkulunkulu, elisusa isono sezwe. Nguye engathi ngaye: Emva kwami kuza indoda ebekwa phambi kwami, ngokuba yayikhona ngaphambi kwami. Johane 1:28–30.

Then began the three-and-a-half-year period of testing that ended at the cross. After John was murdered just before the cross, Jesus then began to explain that very first statement of John.

Kwabe sekuqala inkathi yeminyaka emithathu nesigamu yokuvivinywa eyaphelela esiphambanweni. Emva kokuba uJohane ebulewe ngaphambi nje kwesiphambano, uJesu wase eqala ukuchaza leso sitatimende sokuqala sikaJohane.

> When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am? And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Then charged he his disciples that they should tell no man that he was Jesus the Christ. From that time forth began Jesus to show unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day. Matthew 16:13–21.

> Kwathi uJesu esefikile emikhawulweni yaseKhesariya Filipi, wabuza abafundi bakhe, wathi: Abantu bathi mina, iNdodana yomuntu, ngingubani na? Base bethi: Abanye bathi unguJohane uMbhapathizi; abanye bathi ungu-Eliya; kanti abanye bathi unguJeremiya noma omunye wabaprofethi. Wathi kubo: Kepha nina nithi ngingubani na? USimoni Petru waphendula wathi: Wena unguKristu, iNdodana kaNkulunkulu ophilayo. UJesu waphendula wathi kuye: Ubusisiwe wena, Simoni Barjona; ngokuba inyama negazi akukwambulanga lokhu, kodwa uBaba osezulwini. Nami ngithi kuwe: Wena unguPetru, futhi phezu kwaleli dwala ngiyakwakha ibandla lami; namasango esihogo awayikunqoba. Futhi ngiyakukunika izihluthulelo zombuso wezulu; futhi noma yini oyakuyibopha emhlabeni iyakubotshwa ezulwini; futhi noma yini oyakuyikhulula emhlabeni iyakukhululwa ezulwini. Khona wayala abafundi bakhe ukuba bangatsheli muntu ukuthi wayenguJesu uKristu. Kusukela kuleso sikhathi uJesu waqala ukubonisa abafundi bakhe ukuthi kumelwe aye eJerusalema, ahlupheke ngezinto eziningi ezivela kubadala nakubapristi abakhulu nakubabhali, abulawe, abese evuswa ngosuku lwesithathu. Mathewu 16:13–21.

Caesarea Philippi is the name of Panium in the time of Christ, and Panium is identified in the verse which follows verse fourteen of Daniel eleven, where the robbers of thy people, who exalt themselves, but fall, are introduced. The message of John the Baptist, inspired and perfect, was the message at the beginning that represented the Millerite message, that had been established upon Miller’s rules. Christ’s message at the ending, built upon and expanded John’s message, and it typified the message at the ending of the three angels, that is based upon Miller’s rules and the details that are added to Miller’s message when the methodology of line upon line arrives at the ending.

IKhesariya Filipi yigama lasePaniyumu ngesikhathi sikaKristu, futhi iPaniyumu ibonakaliswa evesini elilandela ivesi leshumi nane likaDaniyeli ishumi nanye, lapho kwethulwa khona abaphangi babantu bakho, abaziphakamisayo, kodwa bawe. Umlayezo kaJohane uMbhapathizi, ophefumulelweyo nophelele, wawungumlayezo ekuqaleni owawumelela umlayezo wamaMillerite, owawumiswe phezu kwemithetho kaMiller. Umlayezo kaKristu ekupheleni, owakhiwe phezu komlayezo kaJohane futhi wawandisa, futhi wawuyisibonelo somlayezo ekupheleni wezingelosi ezintathu, okungukuthi, osekelwe emithethweni kaMiller nasemininingwaneni eyenezelwa emlayezweni kaMiller lapho indlela yomugqa phezu komugqa ifika ekupheleni.

To arrive at an incorrect understanding of the symbol that establishes the vision with the symbol of Modern Rome parallels those in the history of Christ that rejected the message of the cross. We are informed that the Jews who rejected the message of John the Baptist could not be benefitted by the teachings of Jesus, and that the history of those Jews that did that very thing represents those who rejected the first angel’s message. The Millerites identified the robbers of thy people, which I later coined with the words, “Modern Rome,” as the papal power.

Ukufinyelela ekuqondeni okuyiphutha kwesibonakaliso esimisa umbono ngesibonakaliso seRoma Yesimanje kufanisa labo emlandweni kaKristu abenqaba umlayezo wesiphambano. Siyaziswa ukuthi amaJuda awenqaba umlayezo kaJohane uMbhapathizi ayengenakuzuza ezimfundisweni zikaJesu, nokuthi umlando walawo maJuda enza yona leyo nto umelela labo abenqaba umlayezo wengelosi yokuqala. AmaMillerite abakhomba abaphangi babantu bakho, engabe sengikubiza kamuva ngamazwi athi, “iRoma Yesimanje,” njengamandla obupapa.

We will continue these considerations in the next article.

Sizoqhubeka nalezi zicabangisiso esihlokweni esilandelayo.

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