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# Panium - Number Ten

Panium - Namba Kumi

The Rise and Fall of Nations: Sealing the 144,000 and the Hidden Prophetic History of Daniel 11:10–16

Ukukhuphuka nokuwa kwezizwe: ukubekwa uphawu kwabayi-144,000 kanye nomlando ofihlakele wesiprofetho kuDaniyeli 11:10–16

Author

Jeff Pippenger

Published

April 16, 2025

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The theme in verses eleven and twelve is the rise and fall of the king of the south, as is the final rise and fall of the United States represented in the final president in verse two, as is the final earthly representative of the dragon power; the United Nation’s final rise and fall represented in verses three and four. Verses five through nine represent the history of the papal power from 538 unto 1798. 538 marks the empowerment of the papal power, 1798 marks the deadly wound of the papacy, and therefore verses five through nine represent the final rise and fall of the beast. Verse ten marks 1989 as the fall of the king of the south as represented in the former Soviet Union.

Musoro wevhesi gumi nerimwe negumi nembiri kusimuka nekudonha kwamambo wokumaodzanyemba, sezvakaitawo kusimuka kwekupedzisira nekudonha kweUnited States kunomiririrwa nemutungamiri wekupedzisira ari muvhesi rechipiri, semumiriri wekupedzisira wepanyika wesimba reshato; pamwe nekusimuka kwekupedzisira nekudonha kweUnited Nations kunomiririrwa muvhesi rechitatu nerechina. Vhesi rechishanu kusvikira rechipfumbamwe zvinomiririra nhoroondo yesimba repapa kubva muna 538 kusvikira muna 1798. 538 inoratidza kupihwa simba kwesimba repapa, 1798 inoratidza ronda rinouraya repapa, naizvozvo vhesi rechishanu kusvikira rechipfumbamwe zvinomiririra kusimuka kwekupedzisira nekudonha kwechikara. Vhesi regumi rinoratidza 1989 sekudonha kwamambo wokumaodzanyemba sezvinomiririrwa neyaimbova Soviet Union.

> “Every nation that has come upon the stage of action has been permitted to occupy its place on the earth, that it might be seen whether it would fulfill the purpose of ‘the Watcher and the Holy One.’ Prophecy has traced the rise and fall of the world’s great empires—Babylon, Medo-Persia, Greece, and Rome. With each of these, as with nations of less power, history repeated itself. Each had its period of test, each failed, its glory faded, its power departed, and its place was occupied by another. . . .

> “জাতি-জাতি যখনই কার্যক্ষেত্রের মঞ্চে আবির্ভূত হয়েছে, প্রত্যেককেই পৃথিবীতে তার স্থান অধিকার করার অনুমতি দেওয়া হয়েছে, যেন দেখা যায় সে ‘প্রহরী ও পবিত্রজন’-এর উদ্দেশ্য পূর্ণ করবে কি না। ভবিষ্যদ্বাণী বিশ্বের মহাসাম্রাজ্যগুলোর—ব্যাবিলন, মীদো-পারস্য, গ্রীস, এবং রোম—উত্থান ও পতনের রেখাচিত্র অঙ্কন করেছে। এদের প্রত্যেকের ক্ষেত্রেই, যেমন অপেক্ষাকৃত কম শক্তিধর জাতিসমূহের ক্ষেত্রেও, ইতিহাস নিজেকে পুনরাবৃত্ত করেছে। প্রত্যেকেরই পরীক্ষার এক-একটি কাল ছিল; প্রত্যেকেই ব্যর্থ হয়েছে; তাদের মহিমা ম্লান হয়েছে, তাদের ক্ষমতা বিলুপ্ত হয়েছে, এবং তাদের স্থান অন্যেরা অধিকার করেছে....”

> “From the rise and fall of nations as made plain in the pages of Holy Writ, they need to learn how worthless is mere outward and worldly glory. Babylon, with all its power and its magnificence, the like of which our world has never since beheld,—power and magnificence which to the people of that day seemed so stable and enduring,—how completely has it passed away! As ‘the flower of the grass’ it has perished. So perishes all that has not God for its foundation. Only that which is bound up with His purpose and expresses His character can endure. His principles are the only steadfast things our world knows.” Education, 177, 184.

> “Kubva mukumuka nokudonha kwendudzi, sezvazvakajekeswa pamapeji eMagwaro Matsvene, vanofanira kudzidza kuti kubwinya kwekunze nokwenyika bedzi hakuna maturo sei. Bhabhironi, nesimba raro rose nokubwinya kwaro, kwakaita zvokuti nyika yedu haina kuzomboonazve zvakafanana nako kubva ipapo,—simba nokubwinya izvo kuvanhu vomunguva iyoyo zvaiita sezvakasimba uye zvinogara kwenguva refu,—kwapfuura chose sei! Sezvinoita ‘ruva rwouswa’ kwaparara. Ndizvo zvinoitawo kuparara kwezvose zvisina Mwari senheyo yazvo. Choga chinogona kutsungirira ndicho chakabatanidzwa nechinangwa Chake uye chinoratidza chimiro Chake. Mitemo Yake ndiyo yoga zvinhu zvakatsiga izvo nyika yedu inoziva.” Education, 177, 184.

Verses eleven and twelve identify the final rise and fall of the king of the south, as represented by Russia. Verses thirteen through fifteen identify the final rise and fall of the United States. The entire prophetic narrative of chapter eleven is built upon the structure of the rise and fall of kingdoms. The student of prophecy must consider this fact if he is to have any possibility of rightly dividing the prophetic message of chapter eleven.

Verse gumi neviri negumi mbiri dzinoratidza kusimuka kwekupedzisira nokuwa kwamambo wokumaodzanyemba, anomiririrwa neRussia. Verse gumi netatu kusvikira kugumi neshanu dzinoratidza kusimuka kwekupedzisira nokuwa kweUnited States. Rondedzero yose yechiporofita yechitsauko chegumi neimwe yakavakwa pamusoro pechimiro chokusimuka nokuwa kwoumambo. Mudzidzi wechiporofita anofanira kufunga nezvechokwadi ichi kana achida kuva nomukana upi noupi wokururamisa kupatsanura shoko rechiporofita rechitsauko chegumi neimwe.

The foundational perspective of Daniel chapter eleven is that it consists of repeated illustrations of the rise and fall of kingdoms. When Sister White stated, “So perished the Medo-Persian kingdom, and the kingdoms of Grecia and Rome,” she is identifying “Grecia” as the dragon, “Rome” as the beast and “Medo-Persia” as the false prophet. She is identifying the final rise and fall of the final earthly kingdom which consists of the dragon, the beast and the false prophet who begin their rise at the Sunday law and lead the world to Armageddon in fulfillment of Revelation 16:12–21. She is directing God’s people to “the rise and fall of nations as made plain in the pages of Holy Writ” as the perspective to employ in order “to learn how worthless is mere outward and worldly glory.”

Maonero anokosha echitsauko chegumi nerimwe chaDhanieri ndeokuti chine mifananidzo inodzokororwa yekusimuka nekudonha kwoumambo. Apo Sista White akati, “Saka ndokufira umambo hweMedo-Persia, noumambo hweGirisi neRoma,” ari kuzivisa “Girisi” sedhiragoni, “Roma” sechikara, uye “Medo-Persia” semuprofita wenhema. Ari kuzivisa kusimuka nekudonha kwekupedzisira kwoumambo hwokupedzisira hwapanyika, hunoumbwa nedhiragoni, chikara, nomuprofita wenhema, vanotanga kusimuka kwavo pamutemo weSvondo uye vanotungamirira nyika kuArmagedhoni mukuzadzika kwaZvakazarurwa 16:12–21. Ari kutungamirira vanhu vaMwari ku“kusimuka nekudonha kwendudzi sezvazvinotsanangurwa pachena mumapeji eMagwaro Matsvene” semaonero anofanira kushandiswa kuti “vadzidze kusakosha kwokubwinya kwokunze nokwenyika bedzi.”

The reason we need “to learn how worthless is mere outward and worldly glory,” is to further understand that everything perishes “that has not God for its foundation.” It is therefore a life-or-death proposition to have God or not to have God as your foundation. From that point in the development of the thought Sister White then defines what it means to have God as your foundation when she states, “Only that which is bound up with His purpose and expresses His character can endure.” She has just explained that everything not on God’s foundation perishes, and that a two-fold qualifier of what is built upon the foundation is whether a thing is “bound up with His purposes,” and that which “expresses His character.” His character is His foundation.

Chikonzero chatinofanira “kudzidza kuti kubwinya kwekunze chete nekwepanyika hakuna maturo sei,” ndechekuti tirambe tichinzwisisa kuti zvinhu zvose zvinoparara “izvo zvisina Mwari senheyo yazvo.” Naizvozvo, kuva naMwari kana kusava naMwari senheyo yako inyaya youpenyu kana yorufu. Kubva panzvimbo iyoyo mukukura kwepfungwa iyi, Hanzvadzi White anobva atsanangura zvinoreva kuva naMwari senheyo yako paanoti, “Chinongogara chete ndicho chakasungirirwa pachinangwa Chake uye chinoratidza chimiro Chake.” Angobva kutsanangura kuti zvose zvisiri panheyo yaMwari zvinoparara, uye kuti zviratidzo zviviri zvezvakavakwa pamusoro penheyo ndezvekuti chinhu “chakasungirirwa pazvinangwa Zvake,” uye kuti icho “chinoratidza chimiro Chake.” Chimiro Chake ndicho nheyo Yake.

Then in the closing sentence of the paragraph she states that “His principles are the only steadfast things our world knows.” God’s character is His principles, and His principles express His character. It is a life-or-death proposition on how mankind relates to God as the foundation of all things. I contend that the foundational structure of Daniel chapter eleven is built upon the narrative of the rise and fall of kingdoms. There is a passage where inspiration informs us of a correct type of study.

Ipapo mumutsara wokupedzisira wendima iyoyo anoti, “Misimboti Yake ndizvo chete zvinhu zvakatsiga zvinozivikanwa nenyika yedu.” Chimiro chaMwari ndiyo misimboti Yake, uye misimboti Yake inoratidza chimiro Chake. Nyaya yokuti vanhu vanobatana sei naMwari sehwaro hwezvinhu zvose inyaya youpenyu norufu. Ndinopikisa kuti chimiro chehwaro chechitsauko chegumi nerimwe chaDanieri chakavakwa pamusoro penyaya yokusimuka nokuwa kwoumambo. Pane ndima apo kufemerwa kunotizivisa nezverudzi rwakarurama rwechidzidzo.

> “There is a study of history that is not to be condemned. Sacred history was one of the studies in the schools of the prophets. In the record of His dealings with the nations were traced the footsteps of Jehovah. So today we are to consider the dealings of God with the nations of the earth. We are to see in history the fulfillment of prophecy, to study the workings of Providence in the great reformatory movements, and to understand the progress of events in the marshaling of the nations for the final conflict of the great controversy.” The Ministry of Healing, 441.

> “Pane fundo yenhoroondo isingafaniri kushorwa. Nhoroondo tsvene yaiva chimwe chezvidzidzo muzvikoro zvevaporofita. Muzvinyorwa zvezvaAkaita pakubata Kwake nendudzi, makatsvakwa tsoka dzaJehovha. Saizvozvowo nhasi tinofanira kufungisisa mabatirwo aMwari nendudzi dzepanyika. Tinofanira kuona munhoroondo kuzadzika kwechiporofita, kudzidza kushanda kweKutonga kwaMwari mumafambiro makuru okuvandudzwa, uye kunzwisisa kufambira mberi kwezviitiko mukuunganidzwa kwendudzi nokuda kwekurwisana kwekupedzisira kwegakava guru.” The Ministry of Healing, 441.

A sanctified study of history is identified as studying God’s dealing with the nations of the earth and also in God’s providential leading of His reformatory movements, thus a sanctified history includes an external and internal line of study. The purpose of employing history in confirming God’s prophetic Word is to use that prophetic history in order to “understand the progress of events in the marshaling of the nations for the final conflict of the great controversy.” The previous paragraph from Sister White was taken from a very enlightened explanation of the necessity of building a prophetic model of sacred history which is based upon the foundational structure represented in the “rise and fall” of kingdoms.

Kudzidza kwenhoroondo kwakaitwa kutsveneswa kunozivikanwa sekudzidza maitirwo aMwari pamusoro pendudzi dzenyika, uyewo mukutungamirira kwaMwari kwekupa kwake kunofambisira mberi mafambiro eShanduko Yake; naizvozvo nhoroondo yakatsveneswa inosanganisira mutsetse wokunze nowomukati wokudzidza. Chinangwa chokushandisa nhoroondo mukusimbisa Shoko raMwari rechiporofita ndechokushandisa nhoroondo iyoyo yechiporofita kuti “tinzwisise kufambira mberi kwezviitiko mukurongwa kwendudzi nokuda kwehondo yokupedzisira yegakava guru.” Ndima yapfuura yakabva kuna Hanzvadzi White yakatorwa mutsananguro yakajekeswa zvikuru pamusoro pokukosha kwokuvaka muenzaniso wechiporofita wenhoroondo tsvene wakavakirwa pachimiro chenheyo chinomiririrwa mu“kusimuka nokuwa” kwoumambo.

> “As a preparation for Christian work, many think it essential to acquire an extensive knowledge of historical and theological writings. They suppose that this knowledge will be an aid to them in teaching the gospel. But their laborious study of the opinions of men tends to the enfeebling of their ministry, rather than to its strengthening. As I see libraries filled with ponderous volumes of historical and theological lore, I think, Why spend money for that which is not bread? The sixth chapter of John tells us more than can be found in such works. Christ says: ‘I am the Bread of Life: he that cometh to Me shall never hunger; and he that believeth on Me shall never thirst.’ ‘I am the living Bread which came down from heaven: if any man eat of this Bread, he shall live forever.’ ‘He that believeth on Me hath everlasting life.’ ‘The words that I speak unto you, they are spirit, and they are life.’ John 6:35, 51, 47, 63.

> “Sechigadziriro chebasa rechiKristu, vazhinji vanofunga kuti zvinokosha kuwana ruzivo rwakafara rwezvinyorwa zvenhoroondo nezvedzidziso youmwari. Vanofungidzira kuti ruzivo urwu ruchavabatsira pakudzidzisa evhangeri. Asi kudzidza kwavo kwakaoma kwemaonero avanhu kunowanzoita kuti ushumiri hwavo hushaiswe simba, panzvimbo pokuti husimbiswe. Pandinoona maraibhurari akazara nemavhoriyamu makukutu ezivo renhoroondo nezvedzidziso youmwari, ndinofunga kuti, Nemhaka yeiko muchipedzera mari pane chisati chiri chingwa? Chitsauko chechitanhatu chaJohane chinotiudza zvinopfuura zvinogona kuwanikwa mumabasa akadaro. Kristu anoti: ‘Ndini Chingwa choupenyu: unouya kwandiri haangatongovi nenzara; uye unotenda kwandiri haangatongovi nenyota.’ ‘Ndini Chingwa chipenyu chakaburuka kubva kudenga: kana munhu akadya Chingwa ichi, achararama nokusingaperi.’ ‘Uyo anotenda kwandiri ane upenyu husingaperi.’ ‘Mashoko andinotaura kwamuri, ndiwo mweya, uye ndiwo upenyu.’ Johane 6:35, 51, 47, 63.”

> “There is a study of history that is not to be condemned. Sacred history was one of the studies in the schools of the prophets. In the record of His dealings with the nations were traced the footsteps of Jehovah. So today we are to consider the dealings of God with the nations of the earth. We are to see in history the fulfillment of prophecy, to study the workings of Providence in the great reformatory movements, and to understand the progress of events in the marshaling of the nations for the final conflict of the great controversy.

> “Pali maphunziro a mbiri yakale amene sayenera kutsutsidwa. Mbiri yopatulika inali imodzi mwa maphunziro m’masukulu a aneneri. M’mbiri ya machitidwe Ake ndi mitundu ya anthu munali kutsatiridwa mapazi a Yehova. Choncho lero nafenso tiyenera kuganizira machitidwe a Mulungu ndi mitundu ya anthu a padziko lapansi. Tiyenera kuona m’mbiri kukwaniritsidwa kwa uneneri, kuphunzira momwe Chisamaliro cha Mulungu chagwirira ntchito m’magulu aakulu a kukonzanso zinthu, ndi kumvetsa kupita patsogolo kwa zochitika m’kusonkhanitsa mitundu ya anthu kuti ikumane pa nkhondo yomaliza ya mkangano waukulu.”

> “Such study will give broad, comprehensive views of life. It will help us to understand something of its relations and dependencies, how wonderfully we are bound together in the great brotherhood of society and nations, and to how great an extent the oppression and degradation of one member means loss to all.

> Kuverenga kwakadai kuchatipa maonero akafara uye akazara pamusoro peupenyu. Kuchatibatsira kunzwisisa chimwe chinhu pamusoro pehukama hwarwo nezvahunotsamira pazviri, kuti zvakadini zvinoshamisa kusungwa kwatakaitwa pamwe chete muhama huru yenzanga nendudzi, uye kuti kudzvinyirirwa nekuderedzwa kwechiremerera chemumwe mutezo kunoreva kurasikirwa kukuru sei kuvose.

> “But history, as commonly studied, is concerned with man’s achievements, his victories in battle, his success in attaining power and greatness. God’s agency in the affairs of men is lost sight of. Few study the working out of His purpose in the rise and fall of nations.

> “කෙසේ වෙතත්, සාමාන්‍යයෙන් අධ්‍යයනය කරනු ලබන ඉතිහාසය මනුෂ්‍යයාගේ ජයග්‍රහණ, යුද්ධවලදී ඔහු ලැබූ ජය, බලය හා මහත්කම අත්කර ගැනීමෙහි ඔහු ලැබූ සාර්ථකත්වය පිළිබඳව සැලකිලිමත් වෙයි. මනුෂ්‍ය කටයුතු අතර දෙවියන් වහන්සේගේ ක්‍රියාකාරිත්වය නොසලකා හැරී යයි. ජාතීන්ගේ උද්යෝගයත් පතනයත් තුළින් උන්වහන්සේගේ අරමුණ ඉටු වන ආකාරය අධ්‍යයනය කරන්නේ ඉතා ස්වල්ප දෙනෙකි.”

> “And, to a great degree, theology, as studied and taught, is but a record of human speculation, serving only to ‘darken counsel by words without knowledge.’ Too often the motive in accumulating these many books is not so much a desire to obtain food for mind and soul, as it is an ambition to become acquainted with philosophers and theologians, a desire to present Christianity to the people in learned terms and propositions.

> “Uye, kusvikira pachiyero chikuru, dzidziso yezvouMwari, sezvainodzidzwa uye sezvainodzidziswa, hachisi chinhu kunze kwechinyorwa chekufungidzira kwevanhu, chinongoshanda chete ‘kusvibisa zano namashoko asina zivo.’ Kazhinji kwazvo chinangwa mukuunganidza mabhuku mazhinji aya hachisi zvikuru chishuwo chokuwana zvokudya zvendangariro nezvomweya, asi kuda kuzivana nevazivi navadzidzisi vezvouMwari, chishuwo chokupa vanhu chiKristu mumazwi akadzidzwa nezvirevo zvakarongwa.”

> “Not all the books written can serve the purpose of a holy life. ‘Learn of Me’, said the Great Teacher, ‘take My yoke upon you,’ ‘learn My meekness and lowliness.’ Your intellectual pride will not aid you in communicating with souls that are perishing for want of the bread of life. In your study of these books you are allowing them to take the place of the practical lessons you should be learning from Christ. With the results of this study the people are not fed. Very little of the research which is so wearying to the mind furnishes that which will help one to be a successful laborer for souls.

> “Haasi vitabu vyote vilivyoandikwa vinavyoweza kutimiza kusudi la maisha matakatifu. ‘Jifunzeni kwangu,’ alisema Mwalimu Mkuu, ‘jivikeni nira Yangu,’ ‘jifunzeni upole na unyenyekevu Wangu.’ Kiburi chenu cha kiakili hakitawasaidia kuwasiliana na roho zinazopotea kwa kukosa mkate wa uzima. Katika kujifunza kwenu vitabu hivi mnaviweka kuchukua nafasi ya mafundisho ya vitendo ambayo mnapaswa kujifunza kutoka kwa Kristo. Kwa matokeo ya mafunzo haya watu hawalishwi. Ni kidogo sana katika uchunguzi huu unaoichosha sana akili kinachotoa kile kitakachomsaidia mtu kuwa mtenda kazi mwenye kufanikiwa kwa ajili ya roho.”

> “The Saviour came ‘to preach the gospel to the poor.’ Luke 4:18. In His teaching He used the simplest terms and the plainest symbols. And it is said that ‘the common people heard Him gladly.’ Mark 12:37. Those who are seeking to do His work for this time need a deeper insight into the lessons He has given.

> “Muponesi akauya ‘kuzivisa evanhu varombo vhangeri.’ Ruka 4:18. Pakudzidzisa kwake akashandisa mashoko akareruka zvikuru nezviratidzo zviri pachena zvikuru. Uye zvinonzi ‘vanhu vosewo vakamunzwa nomufaro.’ Marko 12:37. Avo vari kutsvaka kuita basa rake renguva ino vanoda kunzwisisa kwakadzama zvikuru kwezvidzidzo zvaakapa.”

> “The words of the living God are the highest of all education. Those who minister to the people need to eat of the bread of life. This will give them spiritual strength; then they will be prepared to minister to all classes of people.” The Ministry of Healing, 441–443.

> “අජීවමාන දෙවියන්වහන්සේගේ වචන සියලු අධ්‍යාපනයන්ගෙන් උසස්ම ඒවාය. ජනතාවට සේවය කරන අය ජීවනයේ ආහාරය භුක්ති විඳිය යුතුය. එවිට ඔවුන්ට ආත්මික ශක්තිය ලැබේ; අනතුරුව ඔවුහු සියලු පංතිවල ජනතාවට සේවය කිරීමට සූදානම් වන්නෝය.” The Ministry of Healing, 441–443.

Sister White further defines that recognizing the outworking of God’s power in setting up kings and removing kings based upon the king’s choices is the true philosophy of historical study.

Sister White anowedzera kutsanangura kuti kuziva kushanda kwesimba raMwari mukugadza madzimambo nokubvisa madzimambo maererano nezvisarudzo zvamambo ndiko uzivi hwechokwadi hwekudzidza nhoroondo.

> “In the history of nations the student of God’s word may behold the literal fulfillment of divine prophecy. Babylon, shattered and broken at last, passed away because in prosperity its rulers had regarded themselves as independent of God, and had ascribed the glory of their kingdom to human achievement. The Medo-Persian realm was visited by the wrath of Heaven because in it God’s law had been trampled underfoot. The fear of the Lord had found no place in the hearts of the vast majority of the people. Wickedness, blasphemy, and corruption prevailed. The kingdoms that followed were even more base and corrupt; and these sank lower and still lower in the scale of moral worth.

> “Mu nhoroondo yamarudzi mudzidzi weshoko raMwari angatarira kuzadziswa chaiko kwechiporofita choumwari. Bhabhironi, raputswa nokuvhiringidzwa pakupedzisira, rakazopera nokuti panguva yokubudirira kwaro vatongi varo vakanga vazviona sevasingatsamiri kuna Mwari, uye vakanga vati kubwinya kwoumambo hwavo kwakanga kwabva pakubudirira kwavanhu. Umambo hweMedhia nePeresia hwakashanyirwa nehasha dzeDenga nokuti mairi mutemo waMwari wakanga watsikwa-tsikwa pasi. Kutya Jehovha kwakanga kusina nzvimbo mumwoyo yevanhu vazhinji kwazvo. Kuipa, kumhura, nokuora kwetsika ndizvo zvakanga zvatekeshera. Umambo hwakatevera hwakanga hwakatonyanya kushata nokuora; uye hwakadzikira pasi-pasi, huchiramba huchinyura pachiyero chokukosha kwetsika.”

> “The power exercised by every ruler on the earth is Heaven-imparted; and upon his use of the power thus bestowed, his success depends. To each the word of the divine Watcher is, ‘I girded thee, though thou hast not known Me.’ Isaiah 45:5. And to each the words spoken to Nebuchadnezzar of old are the lesson of life: ‘Break off thy sins by righteousness, and thine iniquities by showing mercy to the poor: if it may be a lengthening of thy tranquillity.’ Daniel 4:27.

> “Pasi pano panyika, simba rinoshandiswa nomutongi wose rinobva Kudenga; uye kubudirira kwake kunotsamira pakushandisa kwaanoita simba raakapiwa saizvozvo. Kumwe nomumwe shoko roMurindi waMwari ndiiri, ‘Ndakakusunga chiuno, kunyange iwe usina kundiziva.’ Isaya 45:5. Uye kumwe nomumwe mashoko akataurwa kuna Nebhukadhinezari kare ndiwo chidzidzo choupenyu: ‘Regedza zvivi zvako nokururama, nouipi hwako nokunzwira varombo tsitsi; zvimwe rugare rwako rungarebwa.’ Danieri 4:27.”

> “To understand these things,—to understand that ‘righteousness exalteth a nation;’ that ‘the throne is established by righteousness,’ and ‘upholden by mercy;’ to recognize the outworking of these principles in the manifestation of His power who ‘removeth kings, and setteth up kings,’—this is to understand the philosophy of history. Proverbs 14:34; 16:12; 20:28; Daniel 2:21.

> “Kuti timbwisise izi zinthu,—kuti timvetse kuti, ‘chilungamo chikweza mtundu;’ kuti ‘mpando wachifumu umakhazikitsidwa ndi chilungamo,’ ndipo ‘umachirikizidwa ndi chifundo;’ kuti tizindikire kugwira ntchito kwa mfundo zimenezi m’kuonekera kwa mphamvu ya Iye amene ‘amachotsa mafumu, naika mafumu,’—ndiwo kumvetsa filosofi ya mbiri. Miyambo 14:34; 16:12; 20:28; Danieli 2:21.”

> “In the word of God only is this clearly set forth. Here it is shown that the strength of nations, as of individuals, is not found in the opportunities or facilities that appear to make them invincible; it is not found in their boasted greatness. It is measured by the fidelity with which they fulfill God’s purpose.” Prophets and Kings, 501, 502.

> “M’Mawu okha ndi pamene ichi chimaonetsedwa momveka bwino. Pano zikusonyezedwa kuti mphamvu ya mitundu, monga ya anthu payekhapayekha, siipezeka m’mipata kapena m’zothandiza zimene zimaoneka ngati zikuwapangitsa kukhala osagonjetsedwa; siipezeka m’kukula kwawo kumene amadzinenera. Imayesedwa ndi kukhulupirika kumene amakwaniritsira cholinga cha Mulungu.” Prophets and Kings, 501, 502.

The theme in verses eleven and twelve is the rise and fall of the king of the south, but more importantly the verses mark the sealing of the one hundred and forty-four thousand, and the second of three tests that began at the time of the end in 1989 as represented in verse ten.

Iro dingindira mundima iri mundima ya mavesi regumi nerimwe nerechigumi nembiri ndiko kusimuka nokuwa kwamambo wokumaodzanyemba, asi chinonyanya kukosha ndechokuti mavhesi aya anoratidza kuiswa chisimbiso kwezana namakumi mana nezvina zvezviuru, uye muyedzo wechipiri pamiyedzo mitatu yakatanga panguva yokuguma muna 1989 sezvinomiririrwa mundima yegumi.

That sealing is represented by Daniel in the lion’s den, the three worthies in the fiery furnace, Daniel and the three worthies praying to understand Nebuchadnezzar’s dream of the image of beasts in chapter two, Daniel praying the Leviticus twenty-six prayer in chapter nine, the wise who understand the increase of knowledge, Joshua having his sin removed in Zechariah chapter three, Zerubbabel in chapter four, Joseph becoming the second ruler in Egypt, the disciples in the upper room for ten days in advance of Pentecost, the Millerites at the Exeter camp meeting, Lazarus leading the procession at the Triumphal Entry, and the one hundred and forty-four thousand in Revelation chapter seven.

Kupfekedwa kumeneku kukuyimiridwa ndi Danieli m’dzenje la mikango, anyamata atatu olungama m’ng’anjo yamoto, Danieli ndi anyamata atatuwo akupemphera kuti amvetse loto la Nebukadinezara la fano la nyama m’chaputala chachiwiri, Danieli akupemphera pemphero la Levitiko 26 m’chaputala chachisanu ndi chinayi, anzeru amene amamvetsa kuwonjezeka kwa chidziwitso, Yoswa akuchotsedwa tchimo lake m’chaputala chachitatu cha Zekariya, Zerubabele m’chaputala chachinayi, Yosefe akukhala wolamulira wachiwiri mu Igupto, ophunzira ali m’chipinda chapamwamba kwa masiku khumi asanafike Pentekoste, a Millerite pa msonkhano wa mumsasa wa Exeter, Lazaro akutsogolera procession pa Kulowa Mwachipambano, ndi anthu zikwi zana limodzi ndi makumi anayi ndi zinayi mu Chivumbulutso chaputala 7.

Verse eleven arrived in 2014 at the outset of the Ukrainian war and in July of 2023 the visual test, where God’s people are “made white” began. The fifth line in chapter eleven is verses thirteen through fifteen.

Vhesi regumi nechimwe yakasvika muna 2014 pakutanga kwehondo yeUkraine, uye muna Chikunguru 2023 kuedzwa kunooneka, uko vanhu vaMwari “vanoitwa vachena,” kwakatanga. Mutsara wechishanu muchitsauko chegumi nechimwe ndiwo mavhesi gumi nematatu kusvika gumi nemashanu.

## Fifth Line Overview

Muhtasari wa Mstari wa Tano

> For the king of the north shall return, and shall set forth a multitude greater than the former, and shall certainly come after certain years with a great army and with much riches. 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. So the king of the north shall come, and cast up a mount, and take the most fenced cities: and the arms of the south shall not withstand, neither his chosen people, neither shall there be any strength to withstand. Daniel 11:13–15.

> Nokuti mambo wokuchamhembe uchadzoka, akamutsa boka guru rinopfuura rokutanga, uye zvirokwazvo achauya shure kwamamwe makore aine hondo huru nezvinhu zvizhinji. Uye nenguva idzodzo vazhinji vachamukira mambo wokuchamhembe; uye vapambi vavanhu vako vachazvisimudzawo kuti vasimbise chiratidzo; asi vachawa. Naizvozvo mambo wokuchamhembe achauya, agovaka murwi wokukomba, akatora maguta akasimbiswa zvikuru; uye maoko okumaodzanyemba haangagoni kudzivisa, kana vanhu vake vakasanangurwa, uye hapazovi nesimba rokudzivisa. Danieri 11:13–15.

These verses were fulfilled in 200 BC and they identify the Battle of Panium, which includes the opposing kings and their alliances, and the verses are also the point in history where pagan Rome first asserted itself into the history of Daniel eleven. The verses include the final rise and fall of the sixth kingdom of Bible prophecy, but also the biblical history of Christ visiting Caesarea Philippi, where Peter locates the sealing of the one hundred and forty-four thousand. This history typifies the sealing of the one hundred and forty-four thousand with the arrival of the third of the three tests of chapter twelve consisting of being “purified, made white and tried.”

Amavesi aya akazadziswa muna 200 BC, uye anoratidza Hondo yePanium, inosanganisira madzimambo aipikisana nezvibvumirano zvavo; uyezve amavesi aya ndiwo zvakare poindi munhoroondo apo Roma yechihedheni yakatanga kuzviratidza munhoroondo yaDanieri 11. Amavesi aya anosanganisira kusimuka nekudonha kwekupedzisira kweumambo hwechitanhatu hwechiporofita cheBhaibheri, asiwo nhoroondo yeBhaibheri yaKristu achishanyira Kesariya Firipi, apo Petro anoisa chisimbiso chevane zviuru zana nemakumi mana nezvina. Nhoroondo iyi inomiririra kuiswa chisimbiso kwevane zviuru zana nemakumi mana nezvina pakusvika kwechitatu chemiedzo mitatu yechitsauko 12, inoti “kunatswa, kuitwa vachena, nokuidzwa.”

These three verses lead to verse sixteen where the Sunday law in the United States is represented. When the Exeter camp meeting ended on August 17, 1844 the wise virgins carried the message of the Midnight Cry across the eastern seaboard of the United States in sixty-six days. There is a period when all the virgins awake and one class has no oil, and everything which that identifies. When Simon Barjona’s name was changed to Peter the sealing of the one hundred and forty-four thousand is marked. From that point onward Jesus began to teach the disciples about the events connected with the cross.

Mavhesi matatu aya anotungamirira kundima yegumi nenhanhatu umo munomiririrwa mutemo weSvondo muUnited States. Musangano wemisasa weExeter pawakapera musi wa17 Nyamavhuvhu, 1844, mhandara dzakangwara dzakatakura shoko reMidnight Cry richiyambuka mhenderekedzo yokumabvazuva yeUnited States mumazuva makumi matanhatu nenhanhatu. Pane nguva iyo mhandara dzose dzinomuka, uye rimwe boka harina mafuta, pamwe chete nezvose zvinoratidzwa naizvozvo. Zita raSimoni Bharijona parakashandurwa rikava Petro, kuiswa chisimbiso kwevane zana namakumi mana nezvina zvuru kunoratidzirwa. Kubva panguva iyoyo zvichienda mberi Jesu akatanga kudzidzisa vadzidzi pamusoro pezviitiko zvine chokuita nemuchinjikwa.

The cross is a symbol of the close of probation and William Miller, who had been typified by John the Baptist, who had in turn been typified by Elijah was raised up to present the “events connected with the close of probation” as did both John the Baptist and Elijah. John said it this way.

Isiphambano luyisibonakaliso sokuvalwa kwesikhathi somusa, kanti uWilliam Miller, owayefanekiselwe nguJohane uMbhapathizi, yena-ke owayefanekiselwe ngu-Elija, wavuswa ukuze aveze “izehlakalo ezihambisana nokuvalwa kwesikhathi somusa,” njengoba kwenza bobabili uJohane uMbhapathizi no-Elija. UJohane wakusho ngale ndlela.

> 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.

> Asi paakaona vaFarisi vazhinji nevaSadhusi vachiuya kurubhabhatidzo rwake, akati kwavari, Imi vana venyoka, ndianiko akakuyambirai kuti mutize kutsamwa kunouya? Mateo 3:7.

Elijah said it this way.

Elijah akazvitaura nenzira iyi.

> And Ahab made a grove; and Ahab did more to provoke the Lord God of Israel to anger than all the kings of Israel that were before him. In his days did Hiel the Bethelite build Jericho: he laid the foundation thereof in Abiram his firstborn, and set up the gates thereof in his youngest son Segub, according to the word of the Lord, which he spake by Joshua the son of Nun. And Elijah the Tishbite, who was of the inhabitants of Gilead, said unto Ahab, As the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word. 1 Kings 16:33–17:1.

> Uye Ahabi akaita Ashera; uye Ahabi akaita zvimwe zvakawanda zvokutsamwisa Jehovha, Mwari waIsraeri, kupfuura madzimambo ose aIsraeri akanga aripo iye asati avapo. Pamazuva ake Hiyeri muBheteri akavaka Jeriko: akaisa nheyo dzaro naAbhiramu dangwe rake, uye akamisa masuo aro naSegubhu mwanakomana wake muduku, maererano neshoko raJehovha, raakanga ataura naJoshua mwanakomana waNuni. Uye Eriya muTishibhi, mumwe wavagari veGireadhi, akati kuna Ahabi, NaJehovha, Mwari waIsraeri, mupenyu, wandinomira pamberi pake, hakungavi nedova kana mvura makore ano, asi bedzi maererano neshoko rangu. 1 Madzimambo 16:33–17:1.

Speaking of William Miller’s work as a modern reformer Sister White stated:

Achitaura nezvebasa raWilliam Miller semuvandudzi wemazuva ano, Hanzvadzi White akati:

> “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.

> “Zvaidikanwa kuti vanhu vamutswe pamusoro pengozi yavo; kuti vakurudzirwe kugadzirira zviitiko zvakakomba zvine chokuita nokupera kwenguva yenyasha.” The Great Controversy, 310.

The last six verses of Daniel eleven represent the “events connected with the close of probation.” Those events were unsealed at the time of the end in 1989, and they were clearly revealed.

Mavhesi matanhatu okupedzisira aDanieri chitsauko 11 anomiririra “zviitiko zvine chokuita nokuvharwa kwenguva yenyasha.” Zviitiko izvozvo zvakazarurwa panguva yokupedzisira muna 1989, uye zvakaiswa pachena zvakajeka.

> “Before His crucifixion the Saviour explained to His disciples that He was to be put to death and to rise again from the tomb, and angels were present to impress His words on minds and hearts. But the disciples were looking for temporal deliverance from the Roman yoke, and they could not tolerate the thought that He in whom all their hopes centered should suffer an ignominious death. T he words which they needed to remember were banished from their minds; and when the time of trial came, it found them unprepared. The death of Jesus as fully destroyed their hopes as if He had not forewarned them. So in the prophecies the future is opened before us as plainly as it was opened to the disciples by the words of Christ. The events connected with the close of probation and the work of preparation for the time of trouble, are clearly presented. But multitudes have no more understanding of these important truths than if they had never been revealed. Satan watches to catch away every impression that would make them wise unto salvation, and the time of trouble will find them unready.” The Great Controversy, 595.

> “Asati arovererwa, Muponesi akatsanangurira vadzidzi Vake kuti Aizourayiwa uye achamukazve kubva muguva, uye ngirozi dzakanga dziripo kuti dzisimbise mashoko Ake mupfungwa nemumwoyo. Asi vadzidzi vakanga vakatarisira kununurwa kwepanyika kubva pajoko reRoma, uye vakanga vasingagoni kutsungirira pfungwa yokuti Iye, maiva makatarisira tariro dzavo dzose, aifanira kutambura rufu runonyadzisa. Mashoko avaida kuyeuka akabviswa mupfungwa dzavo; uye nguva yokuedzwa payakasvika, yakavawana vasina kugadzirira. Rufu rwaJesu rwakaparadza tariro dzavo zvizere sokunge akanga asina kumbovayambira. Saizvozvowo muzviporofita, ramangwana rinozarurwa pamberi pedu zvakajeka sezvarakazarurirwa vadzidzi nemashoko aKristu. Zviitiko zvine chokuita nokupera kwenguva yenyasha nebasa rokugadzirira nguva yokutambudzika, zvinoratidzwa pachena. Asi vazhinji havana kunzwisisa zvokwadi idzi dzinokosha kupfuura sokunge dzakanga dzisina kumbobudiswa pachena. Satani anorinda kuti abvise fungidziro ipi neipi ingangovaita vakachenjera kusvikira paruponeso, uye nguva yokutambudzika ichavawana vasina kugadzirira.” The Great Controversy, 595.

It was at Caesarea Philippi, which is Panium, which is verses thirteen through fifteen that Christ began to teach His disciples about the cross, thus typifying the history of the Exeter camp meeting until October 22, 1844. At the beginning of the reformatory movement of the one hundred and forty-four thousand the “events connected with the close of probation” were unsealed and at the end of the movement of the one hundred and forty-four thousand the “events connected with the close of probation” are unsealed within the hidden history of verse forty.

Pa Kaisarea Filipi, rinova Paniumi, ndidzo ndima gumi nenhatu kusvikira pagumi neshanu, ndipo pakatanga Kristu kudzidzisa vadzidzi Vake pamusoro pomuchinjikwa, nokudaro achifananidzira nhoroondo yomusangano wemusasa weExeter kusvikira kuna Gumiguru 22, 1844. Pakutanga kwesangano rokushandurwa revane zviuru zana namakumi mana nezvina, “zviitiko zvakabatanidzwa nokupera kwenguva yokuedzwa” zvakazarurwa; uye pakupera kwesangano revane zviuru zana namakumi mana nezvina, “zviitiko zvakabatanidzwa nokupera kwenguva yokuedzwa” zvinozarurwa mukati menhoroondo yakavanzika yendima makumi mana.

> “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.” Prophets and Kings, 715, 716.

> “අද, එලියාගේද යොහන් බව්තීස්තගේද ආත්මය හා බලය තුළ, දෙවියන්වහන්සේ විසින් පත්කරන ලද පණිවුඩකරුවෝ විනිශ්චයට නියමිත ලෝකයක අවධානය, අනුග්‍රහ කාලයේ අවසන් පැය සමඟ සම්බන්ධව ඉක්මනින් සිදුවීමට ඇති ගැඹුරු ගරුත්වයෙන් යුතු සිදුවීම්වලටත්, රජවරුන්ගේ රජයා සහ ස්වාමිවරුන්ගේ ස්වාමියා ලෙස ක්‍රිස්තුස් යේසුස්වහන්සේගේ ප්‍රකාශනයටත්, යොමු කරමින් සිටිති.” Prophets and Kings, 715, 716.

The “events connected with the close of probation” are the events that are unsealed in the hidden history of verse forty. In Zechariah chapter three the final scenes of the investigative judgment are illustrated. Inspiration combines Zechariah’s testimony with those who are sealed in Ezekiel chapter nine.

“Zviitiko zvine chokuita nekuvharwa kwenguva yenyasha” ndizvo zviitiko zvinoburitswa pachena munhoroondo yakavanzika yevhesi makumi mana. Muchitsauko chechitatu chaZekariya, zviitiko zvekupedzisira zvekutongwa kwekuongorora zvinoratidzwa. Kufemerwa kunobatanidza uchapupu hwaZekariya neavo vakaiswa chisimbiso muna Ezekieri chitsauko chipfumbamwe.

> “The people of God are sighing and crying for the abominations done in the land. With tears they warn the wicked of their danger in trampling upon the divine law, and with unutterable sorrow they humble themselves before the Lord on account of their own transgressions. The wicked mock their sorrow, ridicule their solemn appeals, and sneer at what they term their weakness. But the anguish and humiliation of God’s people is unmistakable evidence that they are regaining the strength and nobility of character lost in consequence of sin. It is because they are drawing nearer to Christ, and their eyes are fixed upon His perfect purity, that they so clearly discern the exceeding sinfulness of sin. Their contrition and self-abasement are infinitely more acceptable in the sight of God than is the self-sufficient, haughty spirit of those who see no cause to lament, who scorn the humility of Christ, and who claim perfection while transgressing God’s holy law. Meekness and lowliness of heart are the conditions for strength and victory. The crown of glory awaits those who bow at the foot of the cross. Blessed are these mourners, for they shall be comforted.

> “Vanhu vaMwari vari kugomera nokurira zvinonyangadza zviri kuitwa munyika. Nemisodzi vanoyambira vakaipa pamusoro pengozi yavo yokutsika-tsika mutemo waMwari, uye nokusuwa kusingatauriki vanozvininipisa pamberi paShe nokuda kwezvivi zvavo. Vakaipa vanoseka kusuruvara kwavo, vanotsvinya kukumbira kwavo kwakakomba, uye vanovashora pane zvavanoti utera hwavo. Asi kurwadziwa nokuzvininipisa kwavanhu vaMwari chiratidzo chisingarambiki chokuti vari kuwanazve simba noukudzwe hwounhu zvavakanga varasikirwa nazvo nokuda kwechivi. Imhaka yokuti vari kuswedera pedyo naKristu, uye meso avo akatarira pautsvene hwake hwakakwana, kuti vaone zvakajeka zvikuru kuipa kunotyisa kwechivi. Kupfidza kwavo nokuzvideredza kwavo zvinogamuchirika zvikuru pamberi paMwari kupfuura mweya wokuzvivimba nokuzvikudza weavo vasingaoni chikonzero chokurira, vanozvidza kuzvininipisa kwaKristu, uye vanoti vakakwana ivo vachidarika mutemo mutsvene waMwari. Unyoro nokuzvininipisa kwomwoyo ndizvo zvinodiwa kuti munhu ave nesimba nokukunda. Korona yokubwinya yakamirira avo vanopfugama patsoka dzomuchinjikwa. Vakaropafadzwa ava vanochema, nokuti vachanyaradzwa.

> “The faithful, praying ones are, as it were, shut in with God. They themselves know not how securely they are shielded. Urged on by Satan, the rulers of this world are seeking to destroy them; but could their eyes be opened, as were the eyes of Elisha’s servant at Dothan, they would see the angels of God encamped about them, by their brightness and glory holding in check the hosts of darkness.

> “Vakatendeka, vanonyengetera, vanenge vakavharirwa mukati naMwari. Ivo pachavo havazivi kuti vakadzivirirwa zvakasimba sei. Vachikurudzirwa naSatani, vatongi venyika ino vari kutsvaka kuvaparadza; asi dai meso avo aizarurwa, sezvakazarurwa meso omuranda waErisha paDhotani, vaizoona vatumwa vaMwari vakakomba pavari, avo nokupenya nokubwinya kwavo vachidzora hondo dzorima.”

> “As the people of God afflict their souls before Him, pleading for purity of heart, the command is given, ‘Take away the filthy garments’ from them, and the encouraging words are spoken, ‘Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment.’ The spotless robe of Christ’s righteousness is placed upon the tried, tempted, yet faithful children of God. The despised remnant are clothed in glorious apparel, nevermore to be defiled by the corruptions of the world. Their names are retained in the Lamb’s book of life, enrolled among the faithful of all ages. They have resisted the wiles of the deceiver; they have not been turned from their loyalty by the dragon’s roar. Now they are eternally secure from the tempter’s devices. Their sins are transferred to the originator of sin. And the remnant are not only pardoned and accepted, but honored. ‘A fair miter’ is set upon their heads. They are to be as kings and priests unto God. While Satan was urging his accusations and seeking to destroy this company, holy angels, unseen, were passing to and fro, placing upon them the seal of the living God. These are they that stand upon Mount Zion with the Lamb, having the Father’s name written in their foreheads. They sing the new song before the throne, that song which no man can learn save the hundred and forty and four thousand, which were redeemed from the earth. ‘These are they which follow the Lamb whithersoever He goeth. These were redeemed from among men, being the first fruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God.’”

> “E sezvo vanhu vaMwari vachizvininipisa pamberi Pake, vachikumbira kuchena kwomwoyo, murayiro unopiwa uchiti, ‘Vabvisirei nguo dzakasviba,’ uye mashoko okunyaradza anotaura achiti, ‘Tarira, ndabvisa zvakaipa zvako kwauri, uye ndichakupfekedza nguo dzokuchinja.’ Jasi risina gwapa rokutanga raKristu rinoiswa pamusoro pavana vaMwari vakayedzwa, vakaidzwa, asi vakaramba vakatendeka. Vakasara vakazvidzwa vanopfekedzwa nguo dzokubwinya, vasingazombosvibiswizve nokuora kwenyika. Mazita avo anochengetwa mubhuku roupenyu reGwayana, akanyorwa pakati pavatendeki vemazera ose. Vakadzivisa mano omunyengeri; havana kubviswa pakuvimbika kwavo nokutinhira kweshato. Zvino vakachengeteka nokusingaperi pamanomano omuedzi. Zvivi zvavo zvinoendeswa kumuvambi wezvivi. Uye vakasara havangoregererwi chete nokugamuchirwa, asiwo vanokudzwa. ‘Ngowani yakaisvonaka’ inoiswa pamusoro pemisoro yavo. Vanofanira kuva samadzimambo navaprista kuna Mwari. Satani paakanga achisimudzira mhosva dzake nokutsvaka kuparadza boka iri, vatumwa vatsvene, vasingaoneki, vaifamba vachidzokera nokuuya, vachiisa pamusoro pavo chisimbiso chaMwari mupenyu. Ava ndivo vanomira paGomo reZioni pamwe chete neGwayana, vane zita raBaba rakanyorwa pahuma dzavo. Vanoimba rwiyo rutsva pamberi pechigaro choushe, rwiyo urwo pasina munhu angarudzidza kunze kwezviuru zana namakumi mana nezvina, avo vakadzikinurwa panyika. ‘Ava ndivo vanotevera Gwayana kwose kwaRinoenda. Ava vakadzikinurwa pakati pavanhu, vari zvibereko zvokutanga kuna Mwari nekuGwayana. Uye mumuromo mavo hamuna kuwanikwa kunyengera; nokuti havana chavangapomerwa pamberi pechigaro choushe chaMwari.’”

> “Now is reached the complete fulfillment of those words of the Angel: ‘Hear now, O Joshua the high priest, thou, and thy fellows that sit before thee: for they are men wondered at: for, behold, I will bring forth My servant the Branch.’ Christ is revealed as the Redeemer and Deliverer of His people. Now indeed are the remnant ‘men wondered at,’ as the tears and humiliation of their pilgrimage give place to joy and honor in the presence of God and the Lamb. ‘In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even everyone that is written among the living in Jerusalem.”’ Testimonies, volume 5, 474–476.

> “Ni sasa ambapo umetimizwa kikamilifu unabii ule wa Malaika: ‘Basi sasa sikia, ee Yoshua kuhani mkuu, wewe na wenzako wakaao mbele yako; maana hao ni watu wa ajabu; kwa maana, tazama, nitaleta mtumishi Wangu, Chipukizi.’ Kristo amefunuliwa kuwa Mkombozi na Mwokozi wa watu Wake. Sasa kwa kweli mabaki ni ‘watu wa ajabu,’ kwa kuwa machozi na kunyenyekezwa kwa hija yao kunatoa nafasi kwa furaha na heshima mbele za Mungu na za Mwana-Kondoo. ‘Siku hiyo chipukizi la Bwana litakuwa zuri na lenye utukufu, na tunda la nchi litakuwa bora sana na la kupendeza kwa ajili ya hao walioponyoka wa Israeli. Tena itakuwa ya kwamba yeye atakayebaki katika Sayuni, na yeye atakayeachwa katika Yerusalemu, ataitwa mtakatifu, naam, kila mtu aliyeandikwa miongoni mwa walio hai katika Yerusalemu.’” Testimonies, juzuu ya 5, 474–476.

The one hundred and forty-four thousand in the book of Revelation are Ezekiel’s group that are “sealed” as they “sigh and cry” for the abominations that are in the land. They are sealed when they are given the garment of Christ’s righteousness and the fair miter which represents Peter’s “kings and priests,” who were not the people of God, but have now become the people of God.

Vane zana rimwe namakumi mana nezvina zvuru zviri mubhuku raZvakazarurwa iboka raEzekieri iro “rakaiswa chisimbiso” apo “rinogomera richichema” pamusoro pezvinonyangadza zviri munyika. Vanoiswa chisimbiso pavanopiwa nguo yokururama kwaKristu nenguwani yakanaka inomirira “madzimambo navaprista” vaPetro, avo vakanga vasiri vanhu vaMwari, asi zvino vava vanhu vaMwari.

> But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul; Having your conversation honest among the Gentiles: that, whereas they speak against you as evildoers, they may by your good works, which they shall behold, glorify God in the day of visitation. 1 Peter 2:9–12.

> Asi imi muri rudzi rwakasarudzwa, uprista hwoushe, rudzi rutsvene, vanhu vaMwari chaivo; kuti muzivise kurumbidzwa kwaiye akakudanai kuti mubude murima mupinde muchiedza chake chinoshamisa; imi maiva kare musiri vanhu, asi zvino muri vanhu vaMwari; imi maiva musina kuwana ngoni, asi zvino mawana ngoni. Vadikanwa zvikuru, ndinokumbira kwamuri savatorwa navafambi, muzvidzore pakuchiva kwenyama, kunorwa nomweya; muchifamba kwenyu pakati pevaHedheni kuve kwakanaka; kuti, apo pavanokupomerai sevanhu vanoita zvakaipa, vaone mabasa enyu akanaka, ivo vachiaona, vagokudza Mwari pazuva rokushanya. 1 Petro 2:9–12.

> Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine: And ye shall be unto me a kingdom of priests, and an holy nation. These are the words which thou shalt speak unto the children of Israel. Exodus 19:5, 6.

> Zvino naizvozvo, kana muchinyatsoteerera inzwi rangu, nokuchengeta sungano yangu, ipapo muchava fuma yangu yakasanangurwa pamusoro pamarudzi ose avanhu; nokuti nyika yose ndeyangu; uye muchava kwandiri umambo hwevapristi, norudzi rutsvene. Ndiwo mashoko auchataura kuvana vaIsraeri. Ekisodho 19:5, 6.

> “In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed. ‘In that day I will make a covenant for them with the beasts of the field, and with the fowls of heaven, and with the creeping things of the ground: and I will break the bow and the sword and the battle out of the earth, and I will make them to lie down safely. And I will betroth thee unto me forever; yea, I will betroth thee unto me in righteousness, and in judgment, and in loving-kindness, and in mercies. I will even betroth thee unto me in faithfulness; and thou shalt know the Lord.’

> “Mumazuva okupedzisira enhoroondo yenyika ino, sungano yaMwari navanhu vake vanochengeta mirayiro yake inofanira kuvandudzwa. ‘Pazuva iro ndichavaitira sungano nezvikara zvesango, neshiri dzokudenga, nezvinokambaira pavhu; uye ndichabvisa uta nomunondo nehondo panyika, uye ndichavaitisa vagare pasi vakachengeteka. Uye ndichakuroora kwandiri nokusingaperi; zvirokwazvo, ndichakuroora kwandiri mukururama, nomukutonga, nomurudo rune nyasha, nomutsitsi. Chokwadi ndichakuroora kwandiri mukutendeka; uye iwe uchaziva Jehovha.’”

> “‘And it shall come to pass in that day, I will hear, saith the Lord, I will hear the heavens, and they shall hear the earth; and the earth shall hear the corn, and the wine, and the oil; and they shall hear Jezreel. And I will sow her unto me in the earth; and I will have mercy upon her that had not obtained mercy; and I will say to them which were not my people, Thou art my people; and they shall say, Thou art my God.’ Hosea 2:14–23.

> “‘Zvino zvichaitika nezuva iro, ndichanzwa, ndizvo zvinotaura Jehovha, ndichanzwa matenga, uye iwo achanzwa nyika; uye nyika ichanzwa zviyo, newaini, namafuta; uye izvo zvichanzwa Jezreeri. Uye ndichamudyara panyika kuti ave wangu; uye ndichanzwira ngoni iye wakanga asina kuwanirwa ngoni; uye ndichati kuna avo vakanga vasiri vanhu vangu, Imi muri vanhu vangu; uye ivo vachati, Imi muri Mwari wangu.’ Hosiya 2:14–23.

> “‘In that day, . . . the remnant of Israel, and such as are escaped of the house of Jacob, . . . shall stay upon the Lord, the Holy One of Israel, in truth.’ Isaiah 10:20. From ‘every nation, and kindred, and tongue, and people’ there will be those who will gladly respond to the message, ‘Fear God, and give glory to him; for the hour of his judgment is come.’ They will turn from every idol that binds them to this earth, and will ‘worship him at that made heaven, and earth, and the sea, and the fountains of waters.’ They will free themselves from every entanglement, and will stand before the world as monuments of God’s mercy. Obedient to every divine requirement, they will be recognized by angels and by men as those that ‘keep the commandments of God, and the faith of Jesus.’ Revelation 14:6–7, 12.

> “‘Na tsiku limenelo, … otsala a Israyeli, ndi opulumuka a nyumba ya Yakobo, … adzadalira Yehova, Woyera wa Israyeli, m’choonadi.’ Yesaya 10:20. Kuchokera ku ‘mtundu uliwonse, ndi fuko, ndi lilime, ndi anthu,’ kudzakhala ena amene adzayankha mokondwera ku uthenga wakuti, ‘Opani Mulungu, ndipo mupatseni ulemerero; pakuti ora la chiweruzo chake lafika.’ Iwo adzatembenuka kuchoka ku fano lililonse limene limawamangiriza ku dziko lino, ndipo ‘adzalambira Iye amene analenga kumwamba, ndi dziko lapansi, ndi nyanja, ndi akasupe a madzi.’ Adzadzimasula ku msampha uliwonse womangirira, ndipo adzaima pamaso pa dziko ngati zipilala za chifundo cha Mulungu. Omvera pa chifuniro chilichonse chaumulungu, adzadziwika ndi angelo ndi anthu monga iwo amene ‘asunga malamulo a Mulungu, ndi chikhulupiriro cha Yesu.’ Chivumbulutso 14:6–7, 12.”

> “‘Behold, the days come, saith the Lord, that the plowman shall overtake the reaper, and the treader of grapes him that soweth seed; and the mountains shall drop sweet wine, and all the hills shall melt. And I will bring again the captivity of my people of Israel, and they shall build the waste cities, and inhabit them; and they shall plant vineyards, and drink the wine thereof; they shall also make gardens, and eat the fruit of them. And I will plant them upon their land, and they shall no more be pulled up out of their land which I have given them, saith the Lord thy God. Amos 9:13–15.’” Review and Herald, February 26, 1914.

> “‘Tarisa, mazuva anouya, ndizvo zvinotaura Jehovha, apo murimi achasvika kune anokohwa, uye anotsika mazambiringa kuna iye anodyara mbeu; uye makomo achadonha waini inotapira, uye zvikomo zvose zvichanyungudika. Uye ndichadzosa hutapwa hwavanhu vangu vaIsraeri, uye vachavaka maguta akaparadzwa, vagare maari; uye vachadyara minda yemizambiringa, vagonwa waini yayo; vachaitawo mapindu, vadye zvibereko zvawo. Uye ndichavasima panyika yavo, uye havachazodzurwa zvakare kubva panyika yavo yandakavapa, ndizvo zvinotaura Jehovha Mwari wako. Amosi 9:13–15.’” Review and Herald, February 26, 1914.

It is evident that from the point when the final chosen generation of the one hundred and forty-four thousand are sealed that there are still Gentiles who can be influenced by the one hundred and forty-four thousand’s life style (conversation) during the day of the Gentile’s visitation.

Zviri pachena kuti kubva panguva iyo chizvarwa chekupedzisira chakasarudzwa chezana nemakumi mana nezvina ezviuru chaiswa chisimbiso, kuchine vaHedheni vanogona kukurudzirwa nemararamiro (mafungiro) ezana nemakumi mana nezvina ezviuru panguva yezuva rokushanyirwa kwevaHedheni.

> “Human power and human might did not establish the church of God, and neither can they destroy it. Not on the rock of human strength, but on Christ Jesus, the Rock of Ages, was the church founded, ‘and the gates of hell shall not prevail against it.’ Matthew 16:18. The presence of God gives stability to His cause. ‘Put not your trust in princes, nor in the son of man,’ is the word that comes to us. Psalm 146:3. ‘In quietness and in confidence shall be your strength.’ Isaiah 30:15. God’s glorious work, founded on the eternal principles of right, will never come to nought. It will go on from strength to strength, ‘not by might, nor by power, but by My Spirit, saith the Lord of hosts.’ Zechariah 4:6.

> “Phêphê ya vathu na nguzu ya vathu hi swona leswi simekeke kereke ya Xikwembu, naswona na swona a swi nge koti ku yi lovisa. Kereke a yi simekiwanga ehenhla ka ribye ra matimba ya munhu, kambe ehenhla ka Kriste Yesu, Ribye ra Minkarhi hinkwayo, naswona ‘tinyangwa ta tihele a ti nge yi hluli.’ Matewu 16:18. Vukona bya Xikwembu byi nyika ntirho wa xona ku tiya. ‘Mi nga tshembi tihosana, hambi ku ri n’wana wa munhu,’ hi wona marito lama taka eka hina. Pisalema 146:3. ‘Matimba ya n’wina ma ta va eku miyeleni ni le ku tshembekeni.’ Esaya 30:15. Ntirho wa Xikwembu wa ku vangama, lowu simekiweke ehenhla ka milawu ya hilaha ku nga heriki ya leswo lulama, a wu nge pfuki wu hundzuka wa hava. Wu ta ya emahlweni hi matimba lama yaka emahlweni ma andza, ‘ku nga ri hi matimba, kumbe hi ku tika, kambe hi Moya wa Mina, ku vula Yehovha wa mavuthu.’ Zakariya 4:6.”

> “The promise, ‘The hands of Zerubbabel have laid the foundation of this house; his hands shall also finish it,’ was literally fulfilled. Verse 9. ‘The elders of the Jews builded, and they prospered through the prophesying of Haggai the prophet and Zechariah the son of Iddo. And they builded, and finished it, according to the commandment of the God of Israel, and according to the commandment of Cyrus, and Darius, and Artaxerxes king of Persia. And this house was finished on the third day of the month Adar [the twelfth month], which was in the sixth year of the reign of Darius the king.’ Ezra 6:14, 15.” Prophets and Kings, 595, 596.

> “Chipikirwa ichi, chinoti, ‘Maoko aZerubhabheri akaisa hwaro hweimba ino; maoko ake acharipedzawo,’ chakazadzikiswa sezvachiri. Ndima 9. ‘Vakuru vavaJudha vakavaka, vakabudirira kubudikidza nokuprofita kwaHagai muporofita naZekaria mwanakomana waIdho. Vakavaka, vakaipedza, maererano nomurayiro waMwari waIsraeri, uye maererano nomurayiro waKoreshi, naDhariusi, naAtazekisesi mambo wePezhiya. Uye imba iyi yakapedzwa pazuva retatu romwedzi waAdhari [mwedzi wegumi nemiviri], waiva mugore rechitanhatu rokutonga kwaDhariusi mambo.’ Ezra 6:14, 15.” Prophets and Kings, 595, 596.

Verses thirteen to fifteen represent the prophetic events that lead to the close of probation for Sabbath-keepers at the Sunday law. They also represent the third of three steps in verse ten of Daniel twelve. Verse ten is the “purification,” verses eleven and twelve represent the “made white” and verses thirteen to fifteen represent the litmus test where the Sabbath-keeping virgins are “tried.”

Mavhesi gumi na riraru ku fika eka gumi na ntlhanu ya fanekisela swiendlakalo swa vuprofeta leswi yisaka eku pfaleni ka nkarhi wa tintswalo eka lava hlayisaka Savata hi nkarhi wa nawu wa Sonto. Nakambe ya fanekisela goza ra vunharhu eka magoza manharhu ya ndzimana ya khume eka Daniyele 12. Ndzimana ya khume i “ku tengisiwa,” mavhesi gumi na rimwe na gumi na mambirhi ya fanekisela “ku endliwa yo basa,” kutani mavhesi gumi na riraru ku fika eka gumi na ntlhanu ya fanekisela xikambelo lexi vavanuna va tintlhari lava hlayisaka Savata “ringiwaka” eka xona.

The internal message in the book of Daniel is represented by the Ulai River vision of chapters seven through nine and the external message is represented by the Hiddekel River vision of chapters ten through twelve. Chapter twelve is the climax of both the internal and external visions, and it presents the method in which Christ raises up and cleanses the one hundred and forty-four thousand. Verses ten through sixteen represent the hidden history of verse forty from 1989 unto the Sunday law of verse forty-one and sixteen. The verses that fit into the hidden history represent the perfect fulfillment of verse ten of chapter twelve.

Ujumbe wa ndani katika kitabu cha Danieli unawakilishwa na maono ya Mto Ulai ya sura ya saba hadi ya tisa, na ujumbe wa nje unawakilishwa na maono ya Mto Hidekeli ya sura ya kumi hadi ya kumi na mbili. Sura ya kumi na mbili ndiyo kilele cha maono yote ya ndani na ya nje, nayo inawasilisha njia ambayo Kristo huwainua na kuwatakasa wale mia moja na arobaini na nne elfu. Aya ya kumi hadi ya kumi na sita zinawakilisha historia iliyofichika ya aya ya arobaini tangu mwaka 1989 hadi sheria ya Jumapili ya aya ya arobaini na moja na kumi na sita. Aya zinazoingia katika historia iliyofichika zinawakilisha utimilifu mkamilifu wa aya ya kumi ya sura ya kumi na mbili.

> 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. And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. Daniel 12:10–12.

> වහළෝ බොහෝ දෙනෙක් පවිත්‍ර කරනු ලබන්නෝ ය, සුදු කරනු ලබන්නෝ ය, පරීක්ෂා කරනු ලබන්නෝ ය; නමුත් දුෂ්ටයෝ දුෂ්ටකම් කරමින් සිටින්නෝ ය. දුෂ්ටයන්ගෙන් කිසිවෙක් නොතේරුම් ගන්නෝ ය; එහෙත් ප්‍රඥාවන්තයෝ තේරුම් ගන්නෝ ය. දෛනික පූජාව ඉවත් කරනු ලබන කාලයෙන් සහ විනාශය ගෙන දෙන පිළිකුල්කම පිහිටුවනු ලබන කාලයෙන් දින එක්දහස් දෙසිය අනූවක් වේ. දින එක්දහස් තුන්සිය තිස්පහ දක්වා බලා සිට එළඹෙන තැනැත්තා ආශීර්වාදලත් ය. දානියෙල් 12:10–12.

The “wise” who understand verses ten through sixteen and who have been sealed both “intellectually” and “spiritually” are those who understand the external prophetic message represented in the hidden history of verse forty, and they have been “intellectually” settled into that understanding before the Sunday law. The “wise” are those who have been transformed by the internal message represented by Revelation chapter eleven and verse eleven and they have settled into the experience before the Sunday law.

“වාසනාවන්ත” යනුවෙන් අදහස් කරනු ලබන්නේ දහයවන සිට දහසයවන පදයන් දක්වා අවබෝධ කරගෙන ඇති, තවද “බුද්ධිමය” ලෙසත් “ආත්මික” ලෙසත් මුද්‍රා තබා ඇති අය ය; එනම්, හතළිස්වන පදයේ සැඟවුණු ඉතිහාසය තුළ නිරූපිත බාහිර අනාවැකි පණිවිඩය අවබෝධ කරගෙන, ඉරිදා නීතියට පෙර ඒ අවබෝධය තුළ “බුද්ධිමය” වශයෙන් ස්ථිර කරනු ලැබූ අයය. “වාසනාවන්ත” යනු එළිදරව් පොතේ එකොළොස්වන අධ්‍යායයේ එකොළොස්වන පදයෙන් නිරූපිත අභ්‍යන්තර පණිවිඩයෙන් පරිවර්තනය කරනු ලැබූ අය වන අතර, ඉරිදා නීතියට පෙර එම අත්දැකීම තුළ ඔවුන් ස්ථිර වී ඇත.

The “wise” are those who have received the “blessing” associated with “waiting,” marking the one hundred and forty-four thousand as those who fulfill the perfect and final fulfillment of the ten virgins. Revelation eleven verse eleven arrived in July of 2023, thus marking the “time of the end,” when Daniel and Revelation mark with two witnesses that the increase of knowledge which was unsealed in July of 2023 identifies the sealing process of the one hundred and forty-four thousand. Eleven plus eleven equals twenty-two, which is a symbol of the combination of divinity with humanity, and those who pass the three-step purification process that produces the one hundred and forty-four thousand are identified in Daniel twelve, verse twelve providing another signature of Palmoni, for twelve times twelve equals one hundred and forty-four thousand.

“Wakachenjera” ndivo vakagamuchira “ropafadzo” inobatanidzwa “nokumirira,” zvichiratidza vane zana namakumi mana nezvina ezviuru sevaya vanozadzisa kuzadziswa kwakakwana nokwekupedzisira kwemhandara gumi. Zvakazarurwa 11:11 zvakasvika muna Chikunguru 2023, nokudaro zvichiratidza “nguva yokuguma,” apo Danieri neZvakazarurwa zvinoratidza nezvapupu zviviri kuti kuwedzera kwezivo kwakazarurwa muna Chikunguru 2023 kunozivisa nzira yokuiswa chisimbiso yevane zana namakumi mana nezvina ezviuru. Gumi neimwe pamwe negumi neimwe zvinoita makumi maviri nemaviri, chinova chiratidzo chokubatanidzwa kwohuMwari nohuvanhu, uye avo vanopfuura napanzira yamatanho matatu yokunatswa inobereka vane zana namakumi mana nezvina ezviuru vanozivikanwa muna Danieri 12:12, zvichipa chimwezve chiratidzo chaPalmoni, nokuti gumi nembiri zvakapetwa negumi nembiri zvinoita vane zana namakumi mana nezvina ezviuru.

We will continue this study in the next article.

Tichaenderera mberi nechidzidzo ichi muchinyorwa chinotevera.

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