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# Rome Establishes the Vision - Number Seven

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

Impikiswano Yokugcina: Ubufanekiso beRoma Esiprofethweni Sama-Adventist kanye Nokuvalwa Kwesikhathi Somusa

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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.

Sicubungula imigqa eyisithupha yomlando ngaphakathi emlandweni wobu-Adventist lapho izingxabano mayelana nophawu lweRoma kwakuyiyona ndaba eyayibhekene nayo. Sisebenzisa indlela yemvula yakamuva, eyileyo ethi “umugqa phezu komugqa,” isuselwa kokuthi “lapha okuncane” kanye “lapho okuncane.” Saqala ngokukhomba ukuthi impikiswano yokuqala mayelana nophawu lweRoma ibonakalisa impikiswano yamanje, ngakho-ke igcizelela ukuthi manje sesikumpikiswano yokugcina ngaphambi kokuba ukuvalwa komusa kufike.

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”.

Ubucayi bale mpikiswano yokugcina mayelana nophawu lweRoma buphinde bumelelwe amavesi eshumi kuya kweleshumi nesithupha kaDaniyeli ishumi nanye, afanekisela umlando ofihlekile wevesi lamashumi amane likaDaniyeli ishumi nanye. Umlando wevesi lamashumi amane uholela umfundi wesiprofetho ku-1989 nasekuweni kweSoviet Union njengoba kumelelwe evesini leshumi. Ivesi elilandelayo, ivesi lamashumi amane nanye, elikhomba umthetho weSonto ozayo maduze e-United States, lifanekiselwa ivesi leshumi nesithupha. Ugqozi luye lwakhomba ukuthi lokho okwakuvalwe uphawu kwakuyingxenye “yencwadi kaDaniyeli ehlobene nezinsuku zokugcina”.

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.

Kusukela ngowe-1989 kuze kube semthethweni weSonto kuyisigaba esivaliwe sezinsuku zokugcina, futhi kufanekiselwa emavesini ayishumi kuya kweleshumi nesithupha. Ngakho-ke, kuwukwanda kolwazi okuholela ekuvalweni kwesikhathi somusa kumaSeventh-day Adventist, ngokuba isikhathi somusa sobu-Adventist e-United States siphela emthethweni weSonto. Emavesini ayishumi kuya kweleshumi nesithupha sithola ivesi leshumi nane, eliveza ukuthi “abaphangi” babantu bakaNkulunkulu yibo abamisa 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.

Ngakho-ke, impikiswano yamaMillerite emelwe eshadini labaphayona lango-1843 iyimpikiswano yokuqala yaseRoma emlandweni wobu-Adventist. Iqiniso lokuthi yona leyo mpikiswano efanayo isiphinde yavela, lazisa noma ubani ofisa ukubona ukuthi uJesu, njengo-Alfa no-Omega, uhlala njalo ebonakalisa ukuphela ngesiqalo. Impikiswano yamanje iyimpikiswano yokugcina ehlunga izintombi ezihlakaniphileyo nezintombi eziyiziwula.

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.

Umqondo wesiprofetho ongcwelisiwe ufundisa ukuthi abayizinkulungwane eziyikhulu namashumi amane nane bazofinyelela ebunyeni obuphelele ngaphambi kokuvalwa komusa wabo emthethweni weSonto ozayo maduzane. Umlilo wokuhlanza woSithunywa Sesivumelwano sikaMalaki manje usuhlanza abaLevi njengegolide nesiliva. Umuntu Webhulashi Lothuli manje uhlanza isibuya saKhe ngamazwi eqiniso.

> “‘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.

> “‘Olwelo lwakhe lusesandleni saKhe, futhi Uyolihlanza ngokupheleleyo ibala laKhe lokubhulela, abuthele ukolweni waKhe esibayeni.’ Mathewu 3:12. Lesi sasingesinye sezikhathi zokuhlanza. Ngamazwi eqiniso, amakhoba ayehlukaniswa nokolweni. Ngenxa yokuthi babezigqaja ngokweqile futhi bezilungisa ngokwabo ukuba bamukele ukusolwa, bethanda izwe ngokweqile ukuba bamukele ukuphila kokuthobeka, abaningi bafulathela uJesu. Abaningi basenza okufanayo nanamuhla. Imiphefumulo iyavivinywa namuhla njengoba kwavivinywa labo bafundi esinagogeni laseKapernaume. Lapho iqiniso lilethwa enhliziyweni, bayabona ukuthi ukuphila kwabo akuhambisani nentando kaNkulunkulu. Bayasibona isidingo sokuguquka okuphelele kubo uqobo; kodwa abazimisele ukuthwala lowo msebenzi wokuzidela. Ngakho bayathukuthela lapho izono zabo zembulwa. Bahamba becasukile, njengalokhu abafundi bamshiya uJesu, bekhononda bethi, ‘Lona ngulizwi elinzima; ngubani ongalizwa na?’” 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.

Iqiniso lokuthi amavesi ayishumi nesithupha okuqala ayisiqalo sesiprofetho sokugcina sikaDaniyeli, nokuthi lawo mavesi ahambisana namavesi ayisithupha okugcina esahluko, likhombisa ukuthi u-Alfa no-Omega usebenzisa amavesi asekuqaleni ukufeza ukwahlukaniswa kokugcina kwabahlakaniphileyo nababi, njengoba kufanekiswa nguDaniyeli esahlukweni seshumi nambili, okwenzeka manje.

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.

Ubufakazi besithathu ngobucayi balempikiswano buwukuthi ugqozi, ngezincwadi zikaDadewethu White, lusekela ngokusobala ishadi lamaphayona lango-1843, elimelela impikiswano yeRoma evesini leshumi nane. Impikiswano yokuqala imelela impikiswano yokugcina, futhi ukuvunywa okuphefumulelwe kokuqonda kwamaMillerite “abaphangi babantu bakho” evesini leshumi nane kusho ukuthi uma lelo qiniso eliyisisekelo laliwa, ngaso leso sikhathi kuba ukwaliwa kwegunya likaMoya Wesiprofetho. Ngokuvumelana nobufakazi obubili obedlule obugcizelela ukuthi le mpikiswano yenzeka ngaphambi nje kokuvalwa komusa, kukhona ukuqiniseka ukuthi inkohliso yokugcina, noma eyokugcina impela, kulabo abathi bayamsekela uMoya Wesiprofetho, iwukwenqaba uMoya Wesiprofetho.

> “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.

> “USathane uhlala njalo ephoqelela okungamanga ukuze ahole abantu basuke eqinisweni. Inkohliso yokugcina kakhulu kaSathane iyakuba ngukwenza ubufakazi bukaMoya kaNkulunkulu bube yize. ‘Lapho kungekho umbono, abantu bayabhubha’ (IzAga 29:18). USathane uyosebenza ngobuqili, ngezindlela ezahlukene nangamathuluzi ahlukahlukene, ukuze aphazamise ukwethemba kwabantu bakaNkulunkulu abaseleyo ebufakazini beqiniso.

> “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.

> “Kuyovuswa inzondo emelene noBufakazi engeyobukaSathane. Imisebenzi kaSathane iyakuba ngukunyakazisa ukholo lwamabandla kubo, ngenxa yalesi sizathu: uSathane akakwazi ukuba nendlela ecace kangaka yokungenisa izinkohliso zakhe nokubopha imiphefumulo ekudukisweni kwakhe uma izixwayiso nokusola nezeluleko zikaMoya kaNkulunkulu kulalelwa.” Selected Messages, book 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 ize, noma ukwenqaba igunya “lobufakazi boMoya kaNkulunkulu” ngemibhalo ka-Ellen White, kungu “nkohliso yokugcina kakhulu kaSathane.” USister White wabhala ukuthi “waboniswa” ukuthi “ishadi lika-1843 laqondiswa yisandla seNkosi, futhi akufanele liguqulwe.” Indima eyedlule ihlanganisa ngokuqondile ukwenqaba igunya loMoya Wokuprofetha nombono wezinsuku zokugcina, ngokuba bonke abaprofethi bakhuluma ngokuqonde kakhulu ngezinsuku zokugcina. Ngakho-ke lapho uDaniyeli esho evesini leshumi nane ukuthi “abaphangi” bayawumisa umbono, kungumbono kaSolomoni ku-Izaga 29:18, othi labo abangenawo umbono “bayabhubha,” futhi igama elithi “bayabhubha” lisho “ukwembulwa ubunqunu.”

“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.

Ngakho-ke “ukubhubha” kubonisa ukuthi labo abathi bayayisekela iMoya Wesiprofetho ezinsukwini zokugcina, kodwa benqabe igunya elimelelwe kuyo, baba nqunu, babhubhe, okuyisichasiselo samaLawodikeya, wona “alusizi, futhi oluhawukelayo, futhi olumpofu, futhi oluyimpumputhe, futhi olunqunu.” Bayelulekwa ukuba bathenge “izingubo ezimhlophe, ukuze wembathiswe, nokuthi ihlazo lobunqunu bakho lingabonakali.” Uma benqaba leso seluleko bayakhafulelwa 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.

Ngakho-ke, sithola obunye ubufakazi bokuthi lobu bunqunu buyabonakaliswa ngaphambi nje kokuba isikhathi somusa sivale. Emthethweni weSonto osuzayo maduze, leyo miphefumulo enqunu iyokwamukela uphawu lwesilo, njengoba ichithwa, njengoba kumelwe evesini lamashumi amane nanye likaDaniyeli ishumi nanye. Isizathu sokuba ichithwe ngukuthi yenqaba igunya loMoya Wokuprofetha, oseka ishadi lamaphayona lika-1843, elimelela izisekelo zobu-Adventist, futhi elihlanganisa “isihluthulelo” esimisa umbono ngokuqinisekiswa kokuthi iRoma ingamandla amelwe ngokuthi “abaphangi babantu bakho” evesini leshumi nane.

> “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.

> “Kunye okuqinisekileyo: lawo ma-Seventh-day Adventist athatha ukuma kwawo ngaphansi kwebhena kaSathane ayakuqala ngokuyeka ukukholwa kwawo ezixwayisweni nasekukhuzeni okuqukethwe eBufakazini boMoya kaNkulunkulu.

> “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 oluya ekuzinikeleni okukhulu nakakhulu nasenkonzweni engcwele ngokwengeziwe luyenziwa, futhi luyoqhubeka lwenziwa. Abanye manje abaveza iziphakamiso zikaSathane bayobuyela emqondweni. Kukhona labo abasezikhundleni ezibalulekile zokwethembwa abangaliqondi iqiniso lalesi sikhathi. Kubo umlayezo kumelwe unikezwe. Uma bewemukela, uKristu uyobamukela, abenze babe yizisebenzi ezisebenzisana naye. Kodwa uma benqaba ukuwuzwa umlayezo, bayoma ngaphansi kwebhanela elimnyama leNkosana 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.

> “Ngiyalelwa ukuba ngisho ukuthi iqiniso eliyigugu lalesi sikhathi livuleka ngokucaca ngokwengeziwe ezingqondweni zabantu. Ngomqondo okhethekile amadoda nabesifazane kufanele badle inyama kaKristu futhi baphuze igazi lakhe. Kuyoba khona ukuthuthuka kokuqonda, ngoba iqiniso liyakwazi ukwanda njalo. Umsunguli wobuNkulunkulu weqiniso uzongena ekuhlanganyeleni okusondelene ngokwengeziwe, nangokusondela ngokwengeziwe, nalabo abaqhubeka ukuze bamazi. Njengoba abantu bakaNkulunkulu bemukela izwi lakhe njengesinkwa sasezulwini, bayokwazi ukuthi ukuphuma kwakhe kulungisiwe njengokusa. Bayokwamukela amandla omoya, njengoba umzimba wamukela amandla enyama lapho kudliwa ukudla.” 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.

Esihlokweni sethu esidlule sakhomba ukuthi u-Uriah Smith wayengumpetha wokuvukela kuka-1863, ngokuba nguyena owangenisa ishadi lomgunyathi lika-1863. Ishadi alikhiqiza ngo-1863 lasusa izikhathi eziyisikhombisa zikaLevitikusi amashumi amabili nesithupha emlayezweni wesiprofetho we-Adventism yaseLawodikeya, ngaleyo ndlela liphawula ukuqala kokudilizwa okuqhubekayo kwezisekelo, kanye nokuqala kokwakhiwa kwesisekelo somgunyathi se-Adventist yaseLawodikeya, esakhiwe phezu kwesihlabathi. Kamuva emlandweni wama-Adventist, ukuhumusha kwakhe okuyimfihlo ngenkosi yasenyakatho kwathela izithelo zemodeli yakhe yesiprofetho njengoba abantu babebaleka 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.

> Xwayani ngabaprofethi bamanga, abeza kini begqoke izingubo zezimvu, kepha ngaphakathi bayizimpisi ezihahayo. Niyakubazi ngezithelo zabo. Ingabe abantu bakha amagilebhisi emeveni, noma amakhiwane emakhakhasini? Kanjalo yonke imithi emihle ithela izithelo ezinhle; kodwa imithi emibi ithela izithelo ezimbi. Umuthi omuhle awunakuthela izithelo ezimbi, nomuthi omubi awunakuthela izithelo ezinhle. Yonke imithi engatheli izithelo ezinhle iyagawulwa, iphonswe emlilweni. Ngakho-ke niyakubazi ngezithelo zabo. Akusibo bonke abathi kimi, Nkosi, Nkosi, abayongena embusweni wezulu; kodwa ngulowo owenza intando kaBaba osezulwini. Abaningi bayakuthi kimi ngalolo suku, Nkosi, Nkosi, asizange yini siprofethe egameni lakho? nangegama lakho sakhipha amademoni? nangegama lakho senza imisebenzi eminingi emangalisayo? Khona ngiyakubatshela ngisobala ngithi, Angikaze nginazi; sukani kimi, nina benzi bokungalungi. Ngakho-ke yilowo nalowo ozwa lawa mazwi ami, awenze, ngiyomfanisa nomuntu ohlakaniphileyo, owakha indlu yakhe phezu kwedwala; nemvula yana, kwafika izikhukhula, kwavunguza imimoya, yashaya kuleyo ndlu; kodwa ayiwanga, ngokuba yayisekelwe edwaleni. Nalowo nalowo ozwa lawa mazwi ami, angawenzi, uyakufaniswa nomuntu oyisiwula, owakha indlu yakhe phezu kwesihlabathi; nemvula yana, kwafika izikhukhula, kwavunguza imimoya, yashaya kuleyo ndlu; yawa: futhi ukuwa kwayo kwaba kukhulu. Mathewu 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.

Ubuholi bobu-Adventista beSikhombisa bohlobo lwaseLawodikeya badluliswa ngo-1989, ngokuqinisekileyo njengokuba ubuholi bebandla lamaJuda badluliswa ngesikhathi sokuzalwa 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 abakukwazi lokhu, kodwa izindaba zigcwalisa izulu ngokwethaba. Ngesithakazelo esijulile nesinomusa ngokwengeziwe, izidalwa ezingcwele ezivela ezweni lokukhanya zidonselwa emhlabeni. Umhlaba wonke ukhanya ngokwengeziwe ngenxa yobukhona baKhe. Phezu kwamagquma aseBethlehema kuqoqene ibandla elingenakubalwa lezingelosi. Zilindele uphawu lokumemezela izindaba ezinhle emhlabeni. Ukuba abaholi bakwa-Israyeli babethembekile kulokho ababekuphathisiwe, babengaba nesabelo enjabulweni yokumemezela ukuzalwa kukaJesu. Kodwa manje badlulwe.”

> “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.

> “UNkulunkulu uyamemezela athi, ‘Ngiyakuthela amanzi phezu kwakomileyo, nezikhukhula phezu komhlabathi owomileyo.’ ‘Koqotho kuyaphumela ukukhanya ebumnyameni.’ U-Isaya 44:3; IHubo 112:4. Kulabo abafuna ukukhanya, futhi abakwamukela ngenjabulo, imisebe ekhanyayo evela esihlalweni sobukhosi sikaNkulunkulu iyakukhanya.” 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.”

Isikhathi sokuphela emgqeni kaKristu kwakuwukuzalwa Kwakhe, futhi kwakungaleso sikhathi lapho umlayezo owawuzovivinya leso sizukulwane wavulwa khona. Unyaka ka-1989 wawuyisikhathi sokuphela kwabafanelekayo ababizelwe ukuba babe phakathi kwekhulu namashumi amane nane ezinkulungwane. Isibonelo sika-Uriah Smith sesiprofetho salahla amaqiniso ayisisekelo amelwe eshadini lika-1843. Lawo maqiniso ayeyi“Dwala.”

> “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.

> “Sekufikile isixwayiso: Akukho okufanele kuvunyelwe ukuba kungene okuzophazamisa isisekelo sokholo ebesilokhu sakha phezu kwaso kusukela umlayezo wafika ngo-1842, 1843, nango-1844. Mina ngangikulo lo mlayezo, futhi kusukela lapho bengilokhu ngimi phambi kwezwe, ngithembekile ekukhanyeni uNkulunkulu asinike kona. Asihlosile ukususa izinyawo zethu kuleyo nkundla ezabekwa kuyo njengoba usuku nosuku sasifuna iNkosi ngomkhuleko oqotho, sifuna ukukhanya. Nicabanga ukuthi ngingakuyeka ukukhanya uNkulunkulu anginike kona na? Kufanele kube njengeDwala Laphakade. Belilokhu lingihola kusukela ngesikhathi nganikezwa lona.” 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”.

Ngomhlaka 11 kuSepthemba, 2001, imvula yakamuva yaqala ukuchaphaza njengoba imimoya emele iSulumane yoMaye wesithathu yadedelwa, kanti uMthetho i-Patriot Act waphawula uguquko olusuka emthethweni wesiNgisi luye emthethweni wamaRoma, umemezela ngokwesiprofetho ukuthi isikhukhula samandla obupapa sase siqale ukugeleza. Inqubo yokugcina yokuvivinywa kwendlu yoBuvangeli bama-Adventist baseLawodikeya yaqala, futhi “imvula yana, kwafika izikhukhula, yaphephetha imimoya, yashaya leyo ndlu; yawa; 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.

Umlayezo owamenyezelwa yileyo ngelosi enamandla ngaleso sikhathi wakhomba ukuthi zonke izizwe zaziphuze iwayini laseBhabhiloni, futhi indlela yomgunyathi yeRoma yobupapa kanye nobuProthestani obuhlubukile, eyayemukelwe kancane kancane kusukela ekuvukeleni kuka-1863, imelwe yiwayini (imfundiso) laseBhabhiloni.

> 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.

> Kwathi emva kwalezi zinto ngabona enye ingelosi yehla ivela ezulwini, inamandla amakhulu; umhlaba wakhanyiswa yinkazimulo yayo. Yamemeza ngamandla ngezwi elinamandla, yathi: Liwile, liwile iBabiloni elikhulu, seliphenduke indawo yokuhlala yamadimoni, nesiphephelo sawo wonke umoya ongcolileyo, nesibaya sazo zonke izinyoni ezingcolileyo nezinengekayo. Ngokuba zonke izizwe ziphuze iwayini yolaka lobufebe balo, namakhosi omhlaba afebile nalo, nabathengisi bomhlaba bacebile ngobuningi bobumnandi balo. IsAmbulo 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.

Ekudumazekeni kwangoJulayi 18, 2020, inqubo yokuvivinywa yayisiphelile ngebandla labaSeventh-day Adventist laseLawodikeya, kwase kuqala inqubo yokuvivinywa yalabo ababengabafanelekayo ukuba babe phakathi kwekhulu namashumi amane nane ezinkulungwane. Lapho uMikayeli eqala ukuvusa labo abafanelekayo ngoJulayi ka-2023, umyalezo, omelwe njengamafutha emfanekisweni we-Adventism, waphinde wavulwa. Noma kungemva kukaSepthemba 11, 2001 noma ngemva kukaJulayi 2023, kwaba khona ukuthululwa kwamafutha, futhi umyalezo owavulwa ngoJulayi 2023, lapho usukhule ngokuphelele, ungumyalezo Wokukhala Kwaphakathi Nobusuku womfanekiso.

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.

Kuqala esikhathini sokuvivinywa njengomyalezo wezintombi ezihlakaniphileyo neziyiziwula, kodwa uyakhula ube ngumlayezo wokukhala okukhulu. Lowo myalezo ufika ngomthetho weSonto osusondelayo, futhi lapho usufikile izwi lesibili leSambulo isahluko seshumi nesishiyagalombili libiza omunye umhlambi kaNkulunkulu uphume eBhabhiloni.

> 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.

> Ngase ngizwa elinye izwi livela ezulwini, lithi: Phumani kuye, bantu bami, ukuze ningabi ngabahlanganyeli ezonweni zakhe, futhi ukuze ningamukeli ezinhluphekweni zakhe. Ngokuba izono zakhe sezifinyelele ezulwini, futhi uNkulunkulu uzikhumbulile iziphambeko zakhe. IsAmbulo 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.

Izwi lokuqala levesi lokuqala kuya kwelesithathu lamemezela ukufika kwesikhathi sokuvivinywa, kwase kuqala ukufafazwa kwemvula yokugcina. Izwi lesibili likhomba ukuphela kwaleso sikhathi sokuvivinywa, futhi limemezela isikhathi sokuvivinywa somhlambi kaNkulunkulu omunye osaseBabiloni.

> “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.

> “Ngakho-ke emsebenzini wokugcina wokuxwayisa izwe, kwenziwa ukubizwa okubili okuhlukile emabandleni. Umlayezo wengelosi yesibili uthi, ‘Liwile, liwile iBhabhiloni, lowo muzi omkhulu, ngokuba lenzé zonke izizwe zaphuza iwayini lolaka lobufebe balo.’ Futhi ekumemezeni okukhulu komlayezo wengelosi yesithathu kuzwakala izwi livela ezulwini lithi, ‘Phumani kulo, bantu bami.’” 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.

Kungenkathi kuthululwa uMoya oNgcwele lapho inkohliso enamandla kaPawulu eku-2 Thesalonika ifezeka khona. Noma kwakuwukuvivinywa kwebandla laseLawodikeya lamaSeventh-day Adventist elaqala ngoSepthemba 11, 2001, noma kwakuwukuvivinywa kwezintombi ezahlangabezana nokudumazeka kwangoJulayi 18, 2020, lokho kuvivinywa kwenzeka ngesikhathi sokuthululwa kukaMoya oNgcwele. Lokho kuthululwa kumele umyalezo wokuvivinya.

> “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.

> “Abagcotshiwe abami eceleni kweNkosi yomhlaba wonke banesikhundla esake sanikwa uSathane njengekherubi elimbozayo. Ngezidalwa ezingcwele ezizungeze isihlalo sakhe sobukhosi, iNkosi iqhubekisa ukuxhumana okungaphazamiseki nabakhileyo emhlabeni. Amafutha egolide amele umusa uNkulunkulu agcina ngawo izibani zabakholwayo ziphakelwe, ukuze zingacwayizi zicime. Ukube bekungengenxa yokuthi lawa mafutha angcwele athululwa evela ezulwini ngemiyalezo kaMoya kaNkulunkulu, izikhungo zobubi bezizoba nokulawula okuphelele 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.

> “UNkulunkulu uyadelelwa lapho singawamukeli amazwi awathumela kithi. Ngalokho siyawenqaba amafutha egolide abengawathululela emiphefumulweni yethu ukuze adluliselwe kulabo abasebumnyameni. Lapho kufika isimemo esithi, ‘Bhekani, umyeni uyeza; phumani nimhlangabeze,’ labo abangawamukelanga amafutha angcwele, abangagcinanga umusa kaKristu ezinhliziyweni zabo, bayothola, njengalezo zintombi eziyiziwula, ukuthi abalungele ukuhlangabeza iNkosi yabo. Abanawo, ngaphakathi kwabo, amandla okuthola lawo mafutha, futhi ukuphila kwabo kuyachitheka. Kodwa uma uMoya oNgcwele kaNkulunkulu ucelwa, uma sincenga, njengoba kwenza uMose, sithi, ‘Ngibonise inkazimulo yakho,’ uthando lukaNkulunkulu luyothululelwa ezinhliziyweni zethu. Ngemibhobho yegolide, amafutha egolide ayodluliselwa kithi. ‘Akusikho ngamandla, kungesikho ngobuqhawe, kodwa kungoMoya wami, usho uJehova Sebawoti.’ Ngokwamukela imisebe ekhanyayo yeLanga Lokulunga, abantwana bakaNkulunkulu bakhanya njengezibani emhlabeni.” 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.

Isikhathi sokubekwa uphawu kwabayiikhulu namashumi amane nane ezinkulungwane saqala ngoSepthemba 11, 2001, futhi simelela izikhathi ezimbili zokuvivinywa. Esokuqala siyisivivinyo sokugcina sebandla lamaSeventh-day Adventist laseLawodikeya, kanti esesibili ngesalabo abayizihloko zomfanekiso wezintombi eziyishumi. Ukuze umuntu abe yintombi ehlakaniphile noma eyisiwula, kudingeka ukuba zonke izintombi zidlule esikhathini sokulibala.

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.

Emlandweni wamaMillerite, isikhathi sokulibala saqala ngokufika kwengelosi yesibili, okwenzeka ekudumazekeni kokuqala. Ngaleso sikhathi amaProthestani, ayengabantu abakhethiweyo bakaNkulunkulu besivumelwano sangaphambili, adluliswa. NgoJulayi 18, 2020, abantu abakhethiweyo besivumelwano sangaphambili badluliswa, futhi inqubo yokuvivinywa eyenzeka ngesikhathi sokulibala emlandweni wamaMillerite yaqala ukuphindwa. Umlayezo Wokukhala Kwaphakathi Kwamabili wabe usuthuthukiswa emlandweni wamaMillerite, njengoba uthuthukiswa manje. Lapho usufike ngokugcwele emhlanganweni wekamu lase-Exeter, kwabonakaliswa ukuthi ngobani ababenomlayezo (uwoyela) nokuthi ngobani ababengenawo. Abantu abakhethiweyo besivumelwano sangaphambili kunoma imuphi waleyo milando bangabokuqala ukuvivinywa nokudluliswa.

> “‘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.

> “‘Ngiyakunipha inhliziyo entsha, ngifake umoya omusha phakathi kwenu.’ Ngikholwa ngayo yonke inhliziyo yami ukuthi uMoya kaNkulunkulu uyahoxiswa emhlabeni, futhi labo abaye baba nokukhanya okukhulu namathuba amaningi kodwa abangakuwasebenzisanga kahle, bayoba ngabokuqala ukushiywa. Bawudabulisile uMoya kaNkulunkulu. Umsebenzi kaSathane wamanje wokusebenza ezinhliziyweni, nasezindaweni zokukhulekela nasemazweni, kufanele wethuse wonke umfundi wesiprofetho. Ukuphela sekuseduze. Amabandla ethu mawasukume. Amandla kaNkulunkulu okuguqula mawezwiwe enhliziyweni yamalungu ngamanye, khona-ke siyobona ukuhamba okujulile kukaMoya kaNkulunkulu. Ukuthethelelwa kwesono kuphela akusona sodwa isithelo sokufa kukaJesu. Wenza umhlatshelo ongapheliyo hhayi kuphela ukuze isono sisuswe, kodwa ukuze imvelo yomuntu ibuyiselwe, yenziwe ibe yinhle futhi, yakhiwe kabusha kusukela emanxiweni ayo, futhi yenziwe ifanele ubukhona bukaNkulunkulu.” Selected Messages, incwadi 3, 154.

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

Kunoma yisiphi isikhathi sokuvivinywa, labo abenqaba umlayezo ovuliwe bathola inkohliso enamandla kaPawulu.

> “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 eyesabekayo ukuphatha ngokunganaki iqiniso eliqinisekisile ukuqonda kwethu futhi lathinta izinhliziyo zethu. Asinakwenqaba ngokungenajeziso izixwayiso uNkulunkulu azithumela kithi ngomusa. Umlayezo wathunyelwa uvela ezulwini uye emhlabeni ezinsukwini zikaNowa, futhi ukusindiswa kwabantu kwakuxhomeke endleleni ababewuphatha ngayo lowo myalezo. Ngenxa yokuthi benqaba isixwayiso, uMoya kaNkulunkulu wahoxiswa esizweni esonayo, futhi babhubha emanzini kazamcolo. Ngesikhathi sika-Abrahama, umusa wayeka ukunxusa izakhamuzi zaseSodoma ezazinecala, futhi bonke ngaphandle kukaLoti kanye nomkakhe namadodakazi akhe amabili baqothulwa ngomlilo owathunyelwa wehla uvela ezulwini. Kanjalo nangezinsuku zikaKristu. INdodana kaNkulunkulu yamemezela kumaJuda aleso sizukulwane ayengakholwa yathi, ‘Indlu yenu ishiywe kini iyincithakalo.’ Ebheka ezinsukwini zokugcina, wona lowo mandla angapheli amemezela, maqondana nalabo ‘abangawemukelanga uthando lweqiniso, ukuze basindiswe,’ ukuthi, ‘Ngalokho uNkulunkulu uyakubathumela ukukhohliseka okunamandla, ukuze bakholwe amanga; ukuze bonke balahlwe abangakholwanga yiqiniso, kodwa bethokozela ukungalungi.’ Njengoba benqaba izimfundiso zeZwi laKhe, uNkulunkulu uyawuhoxisa uMoya waKhe, abashiye ekukhohlisweni abakuthandayo.” Early Writings, 46.

We will continue this study in the next article.

Sizoqhubeka nalesi sifundo esihlokweni esilandelayo.

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