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# Panium - Number Ten

Panium - Inani Leshumi

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

Ukuvela nokuWa kweeZizwe: Ukutywinwa kwe-144,000 nembali efihlakeleyo yesiprofeto kaDaniyeli 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.

Umxholo okwizibhalo zeshumi elinanye neshumi elinesibini kukunyuka nokuwa kokumkani wasemazantsi, njengoko kunjalo nokunyuka kokugqibela nokuwa kwe-United States okumelwa kumongameli wokugqibela kwivesi yesibini, njengoko kunjalo nommeli wokugqibela wasemhlabeni wamandla enamba; ukunyuka kokugqibela nokuwa kwe-United Nation okumelwe kwizibhalo zesithathu nezesine. Izibhalo zesihlanu ukuya kweyesithoba zimele imbali yamandla obupopu ukususela ngowama-538 ukuya kowe-1798. U-538 uphawula ukuxhotyiswa kwamandla obupopu, u-1798 uphawula inxeba elibulalayo lobupopu, yaye ngenxa yoko izibhalo zesihlanu ukuya kweyesithoba zimele ukunyuka kokugqibela nokuwa kwerhamncwa. Ivesi yeshumi iphawula u-1989 njengokuwa kokumkani wasemazantsi njengoko kwakumelwe yiSoviet Union yangaphambili.

> “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. . . .

> “Zonke iintlanga ezakhe zafika eqongeni lezenzo ziye zavunyelwa ukuba zithabathe indawo yazo emhlabeni, ukuze kubonakale ukuba ziya kuwuzalisekisa na umnqophiso wo ‘Mlindi noNgcwele.’ Isiprofeto silandele ukunyuka nokuwa kweemfumu ezinkulu zehlabathi—iBhabheli, amaMedi namaPersi, iGrisi, neRoma. Kuzo zonke ezi, njengakwezo ntlanga zinamandla angaphantsi, imbali yaziphinda. Nganye yaba nexesha layo lovavanyo, nganye yasilela, ubuqaqawuli bayo baphela, amandla ayo emka, yaye indawo yayo yathatyathwa yenye....”

> “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.

> “Ekuphakameni nasekuweni kweentlanga njengoko kubekwe kwacaca emaphepheni eZibhalo eziNgcwele, kufuneka bafunde ukuba alunantsingiselo kangakanani na uzuko lwangaphandle nolwehlabathi kuphela. IBhabheli, kunye nawo onke amandla ayo nobungangamsha bayo, obungazange bubonwe kwakhona lihlabathi lethu ukususela ngoko,—amandla nobungangamsha obabonakala ebantwini baloo mini buzinzile yaye buya kuhlala ixesha elide,—uphele nya kangakanani na! Njenge ‘ntyatyambo yengca’ utshabalele. Ngokunjalo kutshabalala konke okungenaye uThixo njengesiseko sako. Yiyo kuphela into enxulumene nenjongo yaKhe nebonakalisa isimilo saKhe enokuhlala ihleli. Imigaqo yaKhe zizizo zodwa izinto ezizinzileyo ezaziwayo lihlabathi lethu.” 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.

Iivesi zeshumi elinanye nezeshumi elinesibini zichaza ukunyuka nokuwiswa kokugqibela kokumkani wasemzantsi, omelwe yiRashiya. Iivesi zeshumi elinesithathu ukuya kwezeshumi elinesihlanu zichaza ukunyuka nokuwiswa kokugqibela kweUnited States. Yonke ingxelo yesiprofeto yesahluko seshumi elinanye yakhelwe phezu kwesakhiwo sokunyuka nokuwiswa kobukumkani. Umfundi wesiprofeto umele ayiqwalasele le nyaniso ukuba uza kuba nalo naliphi na ithuba lokwahlula ngokuchanekileyo umyalezo wesiprofeto wesahluko seshumi elinanye.

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.”

Imbono esisiseko yesahluko seshumi elinanye sikaDaniyeli yeyokuba siqulathe imizekeliso ephindaphindwayo yokunyuka nokuwa kobukumkani. Xa uDade White wathi, “So perished the Medo-Persian kingdom, and the kingdoms of Grecia and Rome,” uchaza “iGrisi” njengenamba, “iRoma” njengerhamncwa, kwaye “iMedi-Persia” njengomprofeti wobuxoki. Uchaza ukunyuka nokuwa kokugqibela kobukumkani bokugqibela basemhlabeni obuquka inamba, irhamncwa, nomprofeti wobuxoki, abaqala ukunyuka kwabo kumthetho weCawa baze bakhokele ihlabathi eArmagedon ekuzalisekiseni kweSityhilelo 16:12–21. Uyalathisa abantu bakaThixo “ekunyukeni nasekuweni kwezizwe njengoko kucaciswe emaphepheni eZibhalo eziNgcwele” njengembono emayisetyenziswe ukuze “kufundwe indlela obungenaxabiso ngayo ubuqaqawuli bangaphandle nobasehlabathini nje kuphela.”

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.

Isizathu sokuba kufuneka “sifunde ukwazi ukuba lungakanani na ukungabi nantsingiselo uzuko olungaphandle nolwehlabathi nje,” kukuba siqonde ngakumbi ukuba yonke into iyatshabalala “engenaye uThixo njengesiseko sayo.” Ngenxa yoko, ngumcimbi wobomi nokufa ukuba noThixo okanye ukungabi naye uThixo njengesiseko sakho. Ukusuka kuloo ndawo ekuphuhlisweni kwengcinga, uDade White ke uchaza oko kuthethwa kukuba noThixo njengesiseko sakho xa esithi, “Kuphela yileyo ibotshelelwe kwiinjongo zaKhe nebonakalisa isimilo saKhe enokuhlala ihleli.” Usandul’ ukuchaza ukuba yonke into engekho phezu kwesiseko sikaThixo iyatshabalala, nokuba umqathango ophindwe kabini wento eyakhiwe phezu kwesiseko kukuba loo nto “ibotshelelwe kwiinjongo zaKhe,” kwanoko “kubonakalisa isimilo saKhe.” Isimilo saKhe sisiseko saKhe.

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.

Emva koko kwisivakalisi sokugqibela saloo mhlathi uthi “Imigaqo yaKhe yeyona nto yodwa ezinzileyo ihlabathi lethu eliyaziyo.” Isimilo sikaThixo siyimigaqo yaKhe, yaye imigaqo yaKhe ibonakalisa isimilo saKhe. Ngumbandela wobomi nokufa indlela uluntu olunxulumana ngayo noThixo njengesiseko sazo zonke izinto. Ndiphikisa ngelithi isakhiwo esisisiseko sesahluko seshumi elinanye sikaDaniyeli sakhiwe phezu kwengxelo yokunyuka nokuwa kwezikumkani. Kukho isicatshulwa apho impembelelo yasemazulwini isazisa ngohlobo oluchanekileyo lokufunda.

> “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.

> “Kukho ukufundwa kwembali okungafanelanga kugxekwa. Imbali engcwele yayisesinye sezifundo ezazifundiswa ezikolweni zabaprofeti. Kwingxelo yezenzo Zakhe phakathi kweentlanga kwakulandelwa imikhondo yeenyawo zikaYehova. Ngokunjalo nanamhlanje sifanele ukuqwalasela indlela uThixo asebenze ngayo neentlanga zomhlaba. Simele ukubona embalini ukuzaliseka kwesiprofeto, sifunde ukusebenza koBonelelo lukaThixo kwiintshukumo ezinkulu zohlaziyo, size siqonde ukuqhubeka kweziganeko ekuhlanganisweni kweentlanga ukulungiselela ungquzulwano lokugqibela lwempikiswano enkulu.” 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.

Isifundo sembali esingcwalisiweyo sichongwa njengokufunda indlela uThixo asebenzisana ngayo neentlanga zehlabathi, kwanokukhokela kukaThixo ngokolungiselelo lwaKhe kwiintshukumo zaKhe zohlaziyo; ngoko ke imbali engcwalisiweyo iquka umgca wokufunda wangaphandle nowangaphakathi. Injongo yokusebenzisa imbali ekuqiniseni iLizwi likaThixo lesiprofeto kukusebenzisa loo mbali yesiprofeto ukuze “siqonde inkqubela yeziganeko ekuhlanganisweni kweentlanga ngenxa yongquzulwano lokugqibela lwempikiswano enkulu.” Umhlathi ongaphambili ovela kuDade White uthathwe kwinkcazo ekhanyiselwe kakhulu ngemfuneko yokwakha umzekelo wesiprofeto wembali engcwele, osekelwe kulwakhiwo olusisiseko olumelwe “kukuphakama nokuwa” kwezikumkani.

> “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.

> “Njengolungiselelo lomsebenzi wobuKristu, abaninzi bacinga ukuba kubalulekile ukufumana ulwazi olubanzi lweencwadi zembali nezakwalizwi. Bacinga ukuba olu lwazi luya kuba luncedo kubo ekufundiseni ivangeli. Kodwa ukufunda kwabo ngokuzimisela iimbono zabantu kuthanda ukwenza buthathaka ubulungiseleli babo, kunokuba bubomeleze. Xa ndibona amathala eencwadi ezaliswe yimiqulu emikhulu yolwazi lwembali nolwakwalizwi, ndicinga ndithi, Yini na ukuchitha imali ngenxa yento engeyisonka? Isahluko sesithandathu sikaYohane sisixelela okungaphezulu kunoko kunokufunyanwa kwimisebenzi enjalo. UKristu uthi: ‘Ndim iSonka soBomi; lowo uzayo kum akasayi kulamba naphakade; nalowo ukholwayo kum akasayi kunxanwa naphakade.’ ‘Ndim iSonka esiphilileyo esehla sivela ezulwini; ukuba umntu athe wasidla esi Sonka, wophila ngonaphakade.’ ‘Lowo ukholwayo kum unobomi obungunaphakade.’ ‘Amazwi endiwathethayo kuni, angumoya, angubomi.’ Yohane 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.

> “Kukho ukufundwa kwembali okungafanele kugwetywe. Imbali engcwele yayiyeyinye yezifundo ezazifundiswa ezikolweni zabaprofeti. Kwingxelo yeendlela zokusebenza kwaKhe phakathi kweentlanga kwakulandwa imikhondo yeenyawo zikaYehova. Ngokunjalo nanamhlanje sifanele ukuqwalasela indlela uThixo asebenza ngayo neentlanga zomhlaba. Simele ukubona embalini ukuzaliseka kwesiprofeto, sifunde ukusebenza koBonelelo lukaThixo kwiintshukumo ezinkulu zohlaziyo, size siqonde ukuqhubeka kweziganeko ekuhlanganisweni kweentlanga ukwenzela ungquzulwano lokugqibela lwembambano enkulu.”

> “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.

> “Isifundo esinjalo siya kunika iimbono zobomi ezibanzi nezibandakanya konke. Siya kusinceda ukuba siqonde into ethile ngobudlelane bazo nokuxhomekeka kwazo, indlela esimangalisa ngayo ukubotshelelwa kunye kubuzalwana obukhulu boluntu neentlanga, kwanokuba ucinezelo nokuthotywa kwesidima kwelungu elinye kuthetha ilahleko kubo bonke ngomlinganiselo omkhulu kangako.

> “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.

> “Kodwa imbali, njengoko iqhele ukufundwa, ixhalabele impumelelo yomntu, uloyiso lwakhe emfazweni, impumelelo yakhe ekufikeleleni emandleni nasekubukhulu. Intshukumo kaThixo kwimicimbi yabantu ilahlekwa emehlweni. Bambalwa abafunda ukuzaliseka kwenjongo yaKhe ekunyukeni nasekuweni kweentlanga.

> “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.

> “Kwaye, ngomlinganiselo omkhulu, imfundiso yezakwalizwi, njengoko ifundwa yaza yafundiswa, asinto ngaphandle kwengxelo yeengcinga zabantu, ekhonza kuphela ‘ukwenza mnyama icebo ngamazwi angenalwazi.’ Amaxesha amaninzi kakhulu injongo ekuqokeleleni ezi ncwadi zininzi asikokunqwenelela kangako ukufumana ukudla kwengqondo nomphefumlo, koko kukulangazelela ukwazi iifilosofi neengcali zezakwalizwi, umnqweno wokuzisa ubuKristu ebantwini ngamabinzana neengcamango ezifundileyo.

> “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.

> “Asizizo zonke iincwadi ezibhaliweyo ezinokusebenza ngenjongo yobomi obungcwele. ‘Fundani kum,’ watsho uMfundisi Omkhulu, ‘thabathani idyokhwe yam phezu kwenu,’ ‘funda ukuthobeka nokuthob’ intliziyo kwam.’ Ikratshi lenu lobulumko aliyi kuninceda ekunxibelelaneni nemiphefumlo etshabalalayo ngenxa yokuswela isonka sobomi. Ekufundeni kwenu ezi ncwadi nizivumela ukuba zithabathe indawo yezifundo ezisebenzayo enimele ukuba nizifunde kuKristu. Ngeziphumo zolu fundo abantu abondliwa. Kuncinane kakhulu kuphando oludinisayo kangaka engqondweni olunika oko kuya kumnceda umntu abe ngumsebenzi ophumelelayo ngenxa yemiphefumlo.

> “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.

> “UMsindisi weza ‘ukushumayela iindaba ezilungileyo kumahlwempu.’ Luka 4:18. Ekufundiseni kwaKhe wasebenzisa amazwi alula kakhulu nemifuziselo ecace gca. Kwaye kuthiwa ‘isihlwele sabantu abaqhelekileyo samva ngovuyo.’ Marko 12:37. Abo bafuna ukwenza umsebenzi waKhe ngeli xesha badinga ukuqonda okunzulu ngakumbi kwezifundo azinikeleyo.

> “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.

> “Amazwi kaThixo ophilayo ngawona aphakamileyo kunayo yonke imfundo. Abo bakhonza ebantwini kufuneka badle isonka sobomi. Oku kuya kubanika amandla omoya; ngaloo ndlela baya kuba bekulungele ukukhonza kuzo zonke iindidi zabantu.” 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.

USisi White uqhubeka ecacisa ukuba ukuqonda ukusebenza kwamandla kaThixo ekumiseni ookumkani nasekubasuseni ngenxa yokhetho olwenziwa ngukumkani yeyona filosofi iyinyaniso yokufundwa kwembali.

> “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.

> “Kwimbali yeentlanga umfundi welizwi likaThixo angabona ukuzaliseka okungokoqobo kwesiprofeto sobuthixo. IBhabheli, ekugqibeleni ichithakele yaza yaphulwa, yadlula, kuba ekuchumeni kwabo abalawuli bayo babe bezigqala njengabazimeleyo kuThixo, baza balunikezela uzuko lobukumkani babo kwimpumelelo yomntu. Ubukumkani bamaMedi namaPersi batyelelwa ngumsindo waseZulwini kuba kuwo umthetho kaThixo wawunyathelwe phantsi. Ukoyika iNkosi kwakungafumananga ndawo ezintliziyweni zenani elikhulu labantu. Ubungendawo, ukunyelisa, nokonakala kwakulawula. Izikumkani ezalandelayo zaziphantsi ngakumbi kwaye zonakele ngakumbi; zaza zona zawa zaya zisihla ngakumbi nangakumbi kumlinganiselo wexabiso lokuziphatha.”

> “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.

> “Amandla asetyenziswa nguye wonke umlawuli emhlabeni avela ezulwini; yaye impumelelo yakhe ixhomekeke ekusebenziseni kwakhe loo mandla awanikwayo. Kubo bonke ilizwi loMlindi ongcwele lithi, ‘Ndakubhinqisa, nangona ungandazanga.’ Isaya 45:5. Kwaye kumntu ngamnye amazwi athethwa kuNebhukadenetsare mandulo asisifundo sobomi: ‘Lahla izono zakho ngobulungisa, nobugwenxa bakho ngokwenzela amahlwempu inceba; mhlawumbi koba kukolulwa kokuzola kwakho.’ Daniyeli 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.

> “Ukuziqonda ezi zinto,—ukuqonda ukuba ‘ubulungisa buphakamisa uhlanga;’ nokuba ‘itrone imiswa bubulungisa,’ yaye ‘ixhaswa yinceba;’ ukuqonda ukusebenza kwale migaqo ekubonakalalisweni kwamandla aKhe ‘osusa ookumkani, amise ookumkani,’—kukukuqonda ifilosofi yembali. IMizekeliso 14:34; 16:12; 20:28; Daniyeli 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.

> “Kungelizwi likaThixo kuphela apho oku kubekwe ngokucacileyo. Apha kuboniswa ukuba amandla eentlanga, njengawabantu ngabanye, akafunyanwa kumathuba okanye kwizixhobo ezibonakala zisenza zingoyiseki; akafunyanwa ebukhulu bazo eziqhayiswayo ngabo. Alinganiswa ngokuthembeka ezizalisekisa ngako injongo kaThixo.” 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.

Umxholo kwiindima zeshumi elinanye neshumi elinesibini kukunyuka nokuwa kokumkani wasemazantsi, kodwa okubaluleke ngakumbi kukuba ezo ndima ziphawula ukutywinwa kwekhulu elinamashumi amane anesine amawaka, novavanyo lwesibini kwezisithathu ezaqala ngexesha lesiphelo ngowe-1989 njengoko limelwe kwindima yeshumi.

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.

Oko kutywinwa kumelwe nguDaniyeli emhadini weengonyama, ngamadoda amathathu afaneleyo ezikweni lomlilo, nguDaniyeli kunye naloo madoda mathathu afaneleyo bethandaza ukuze bayiqonde iphupha likaNebhukadenetsare lomfanekiso wezilwanyana kwisahluko sesibini, nguDaniyeli ethandaza umthandazo weLevitikus amashumi amabini anesithandathu kwisahluko sesithoba, ngabahlakaniphileyo abaqondayo ukwanda kolwazi, nguYoshuwa esuselwa isono sakhe kuZekariya isahluko sesithathu, nguZerubhabheli kwisahluko sesine, nguYosefu esiba ngumlawuli wesibini eYiputa, ngabafundi kwigumbi elingasentla iintsuku ezilishumi ngaphambi kwePentekoste, ngamaMillerite kwintlanganiso yenkampu yase-Exeter, nguLazaro ekhokela umngcelele ekuNgeneni koLoyiso, nangabalikhulu elinamashumi amane anesine amawaka kwiSityhilelo isahluko sesixhenxe.

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.

Ivesi yeshumi elinanye yafika ngowama-2014 ekuqaleni kwemfazwe yaseUkraine, yaye ngoJulayi ka-2023 kwaqala uvavanyo olubonakalayo, apho abantu bakaThixo “benziwa mhlophe.” Umgca wesihlanu kwisahluko seshumi elinanye ziivesi zeshumi elinesithathu ukuya kweleshumi elinesihlanu.

## Fifth Line Overview

Isishwankathelo soMgceni weSihlanu

> 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.

> Kuba ukumkani wasentla uya kubuya, amise isihlwele esikhulu kunesangaphambili, aze ngokuqinisekileyo eze emva kweminyaka ethile enomkhosi omkhulu nangezinto ezininzi ezixabisekileyo. Kanjalo ngaloo maxesha baninzi abaya kusukela ukumkani wasemzantsi; kwanabaphangi babantu bakowenu baya kuzinyusa ukuze baqinise umbono; kodwa baya kuwa. Ngoko ukumkani wasentla uya kuza, akhe udonga lokungqinga, azithabathe izixeko ezinqatyisiweyo kakhulu; neengalo zasemzantsi aziyi kukwazi ukumelana naye, nabantu bakhe abanyuliweyo ngokunjalo, yaye akuyi kubakho mandla okumelana naye. Daniyeli 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.”

Ezi ndinyana zazaliseka ngowama-200 BC yaye zichonga iMfazwe yasePanium, equka ookumkani abachasayo nemibutho yabo yomanyano, yaye ezi ndinyana zikwalelo nqanaba kwimbali apho iRoma yobuhedeni yaqalisa khona okokuqala ukuzimisa kwimbali kaDaniyeli isahluko seshumi elinanye. Ezi ndinyana ziquka ukunyuka nokuwiswa kokugqibela kobukumkani besithandathu besiprofeto seBhayibhile, kodwa zikwaquka nembali yeBhayibhile yokutyelela kukaKristu eKesareya Filipi, apho uPetros abeka khona uphawu lokutywinwa kwamakhulu alikhulu anamashumi amane anesine amawaka. Le mbali ifuzisela ukutywinwa kwamakhulu alikhulu anamashumi amane anesine amawaka ngokufika kovavanyo lwesithathu kwezi zintathu zesahluko seshumi elinesibini, oluquka “ukuhlambuluka, ukwenziwa mhlophe nokuvavanywa.”

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.

Ezi ndinyana zintathu zikhokelela kwindinyana yeshumi elinesithandathu apho umthetho weCawa eUnited States umelwe khona. Xa intlanganiso yentente yase-Exeter yaphela ngomhla we-17 Agasti, 1844, iintombi ezizilumko zathwala isigidimi soKukhala Kwasezinzulwini Zobusuku kulo lonke unxweme olusempuma lwe-United States ngeentsuku ezingamashumi amathandathu anesithandathu. Kukho ixesha apho zonke iintombi zivuka, yaye udidi olunye alunawo ioli, nayo yonke into oko okuyichazayo. Xa igama likaSimon Barjona latshintshwa laba nguPetros, ukumiselwa uphawu kwabaliwaka elikhulu elinamakhulu amane anamashumi amane anesine kuyaphawulwa. Ukususela kuloo ndawo ukuya phambili uYesu waqalisa ukufundisa abafundi ngeziganeko ezinxulumene nomnqamlezo.

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.

Umnqamlezo uluphawu lokuvalwa kwexesha lokuvavanywa, yaye uWilliam Miller, owayefanekiselwe nguYohane umBhaptizi, nowathi naye yena wafanekiselwa nguEliya, waphakanyiswa ukuze avakalise “iziganeko ezinxulumene nokuvalwa kwexesha lokuvavanywa,” njengokuba benjenjalo bobabini uYohane umBhaptizi noEliya. UYohane wakuthetha ngolu hlobo.

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

> Kodwa wathi akubona abaninzi kubaFarisi nabaSadusi besiza kubhaptizo lwakhe, wathi kubo, Nzalandini yeenyoka, ngubani onilumkisileyo ukuba nibaleke kumsindo ozayo? Mateyu 3:7.

Elijah said it this way.

UEliya wakuthetha ngolu hlobo.

> 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.

> UAhabhi wenza isibonda esingcwele; yaye uAhabhi wenza ngakumbi ukumcaphukisa uYehova uThixo kaSirayeli kunabo bonke ookumkani bakwaSirayeli ababengaphambi kwakhe. Ngemihla yakhe uHiyeli waseBheteli wakha iYeriko; wasibeka isiseko saso ngoAbhiram izibulo lakhe, wamisa amasango aso ngoSegub unyana wakhe omncinane, ngokwelizwi likaYehova awalithethayo ngoYoshuwa unyana kaNun. Kwaye uEliya umTishbite, owayengowabemi baseGiliyadi, wathi kuAhabhi, Ehleli nje uYehova uThixo kaSirayeli, endimi phambi kwakhe, akuyi kubakho mbethe na imvula kule minyaka, ngaphandle ngokwelizwi lam. 1 Kumkani 16:33–17:1.

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

Ethetha ngomsebenzi kaWilliam Miller njengomhlaziyi wale mihla, uDade White wathi:

> “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.

> “Kwakuyimfuneko ukuba abantu bavuswe baqonde ingozi yabo; ukuba bavuswe balungiselele iziganeko ezinzulu ezinxulumene nokuvalwa kwexesha lovavanyo.” 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.

Iivesi ezintandathu zokugqibela zikaDaniyeli ishumi elinanye zimele “iziganeko ezinxulumene nokuvalwa kwexesha lovavanyo.” Ezo ziganeko zatyhilwa ngexesha lesiphelo ngowe-1989, yaye zatyhilwa ngokucacileyo.

> “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.

> “Phambi kokubethelelwa kwakhe emnqamlezweni, uMsindisi wabachazela abafundi baKhe ukuba wayeza kubulawa aze avuke engcwabeni kwakhona, yaye iingelosi zazikho ukuze ziqinise amazwi aKhe ezingqondweni nasezintliziyweni. Kodwa abafundi babekhangela ukuhlangulwa kwexeshana phantsi kwedyokhwe yamaRoma, yaye babengenakuyinyamezela ingcamango yokuba Lowo onke amathemba abo ayegxile kuye wayeza kuva ukufa okulihlazo. Amazwi ababewadinga ukuba bawakhumbule agxothwa ezingqondweni zabo; yaye xa ixesha lovavanyo lafikayo, labafumana bengalungiselelanga. Ukufa kukaYesu kwawatshabalalisa ngokupheleleyo amathemba abo ngokungathi wayengazange abalumkise kwangaphambili. Ngokunjalo nakwiziprofeto, ikamva livulwa phambi kwethu ngokucacileyo kanye njengoko lavulwa phambi kwabafundi ngamazwi kaKristu. Iziganeko ezinxulumene nokuphela kwexesha loviwo nomsebenzi wokulungiselela ixesha lembandezelo, zithiwe thaca ngokucacileyo. Kodwa izihlwele ezininzi aziqondi ezi nyaniso zibalulekileyo ngaphezu koko zingathi azizange zityhilwe. USathana ulindile ukuze asuse yonke imbonakalo eyayinokubenza babe nobulumko obukhokelela kusindiso, yaye ixesha lembandezelo liya kubafumana bengakulungelanga.” Imbambano Enkulu, 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.

KwakuseKesareya Filipi, eyi yiPanium, oko kukuthi kwiindinyana zeshumi elinesithathu ukuya kweleshumi elinesihlanu, apho uKristu waqalisa khona ukufundisa abafundi baKhe ngomnqamlezo, ngaloo ndlela emela ngokomfuziselo imbali yentlanganiso yenkampu yaseExeter de kube nguOktobha 22, 1844. Ekuqaleni kwentshukumo yohlaziyo yabakhulu lekhulu namashumi amane anesine amawaka, “iziganeko ezinxulumene nokuvalwa kwexesha lovavanyo” zavulwa, yaye ekupheleni kwentshukumo yabakhulu lekhulu namashumi amane anesine amawaka, “iziganeko ezinxulumene nokuvalwa kwexesha lovavanyo” ziyavulwa ngaphakathi kwimbali efihlakeleyo yendinyana yamashumi amane.

> “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.

> “Namhlanje, ngomoya namandla kaEliya nokaYohane uMbhaptizi, abathunywa abamiselweyo nguThixo babiza ingqalelo yehlabathi elimiselwe umgwebo kwiziganeko ezinzulu eziza kwenzeka kungekudala ezinxulumene neeyure zokugqibela zexesha lovavanyo nokubonakala kukaKristu Yesu njengoKumkani wookumkani neNkosi yeenkosi.” 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.

“Iziganeko ezinxulumene nokuvalwa kwexesha lovavanyo” ziziganeko ezityhilwayo kwimbali efihlakeleyo yevesi yamashumi amane. KuZekariya isahluko sesithathu, imiboniso yokugqibela yomgwebo wophando iyazekeliswa. Impefumlelo idibanisa ubungqina bukaZekariya nabo batywiniweyo kuHezekile isahluko sesithoba.

> “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.

> “Abantu bakaThixo bayancwina yaye bayakhala ngenxa yamasikizi enziwayo elizweni. Ngeenyembezi balumkisa abangendawo ngengozi yabo ekunyatheliseni umthetho kaThixo ngeenyawo, yaye ngosizi olungathethekiyo bayazithoba phambi kweNkosi ngenxa yezikreqo zabo. Abangendawo bayalugculela usizi lwabo, bahlekise ngezibongozo zabo ezinzulu, baze bagculele oko bakubiza ngokuba bubuthathaka babo. Kodwa intlungu nokuzithoba kwabantu bakaThixo bubungqina obucacileyo obungaphikisekiyo bokuba baphinda bazuza amandla nobuhandiba besimilo obalahlekayo ngenxa yesono. Kungenxa yokuba besondela ngakumbi kuKristu, namehlo abo ejonge kubunyulu baKhe obugqibeleleyo, ukuba babubona ngokucace kangaka ubukhohlakele obugqithisileyo besono. Ukuzisola kwabo nokuzithoba kwabo phantsi kunokwamkeleka ngakumbi ngokungenasiphelo emehlweni kaThixo kunomoya wokuzanelisa nowekratshi wabo bangasiboni isizathu sokulila, abadelayo ukuthobeka kukaKristu, nababanga ukugqibelela lo gama besaphula umthetho ongcwele kaThixo. Ubulali nokuthobeka kwentliziyo zizimo ezifunekayo ukuze kubekho amandla noloyiso. Isithsaba sozuko silindele abo baqubuda emazantsi omnqamlezo. Banoyolo aba balilayo, kuba baya kuthuthuzelwa.”

> “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.

> “Abathembekileyo, abo bathandazayo, ngokungathi batshixiwe kunye noThixo. Bona ngokwabo abazi ukuba bakhuselwe ngokukhuseleka okungakanani na. Bekhuthazwa nguSathana, abalawuli beli hlabathi bafuna ukubatshabalalisa; kodwa ukuba amehlo abo ebenokuvulwa, njengoko avulwa amehlo omkhonzi kaElisha eDothan, bebeya kuzibona iingelosi zikaThixo zimise inkampu zijikeleze bona, zithi ngokukhanya nozuko lwazo zibambe zize zithintele imikhosi yobumnyama.”

> “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.’”

> “Njengoko abantu bakaThixo bethoba imiphefumlo yabo phambi kwaKhe, becenga ukuba neentliziyo ezinyulu, kunikelwa umyalelo kuthiwe, ‘Susani iingubo ezimdaka’ kubo, aze athethwe amazwi akhuthazayo athi, ‘Khangela, ndibususile ubugwenxa bakho kuwe, yaye ndiya kukwambathisa ngesambatho esitshintshiweyo.’ Ingubo engenabala yobulungisa bukaKristu ibekwa phezu kwabantwana bakaThixo abaye bavavanywa, balingwa, kanti bahlala bethembekile. Intsalela edelwayo yambathiswa izambatho zobuqaqawuli, ingayi kuphinda ingcoliswe ziinkohlakalo zehlabathi. Amagama abo agcinwa encwadini yobomi yeMvana, ebhaliswe phakathi kwabathembekileyo bawo onke amaxesha. Baye bamchasa ubuqhetseba bomkhohlisi; abazange bajikwe ekunyanisekeni kwabo kukugquma kwenamba. Ngoku bakhuselekile ngonaphakade kumaqhinga omhendi. Izono zabo zigqithiselwa kumsunguli wesono. Kwaye intsalela ayixolelwanga yodwa, ayamkelwanga yodwa, kodwa ikwanikwe nembeko. ‘Unkontsho oluhle’ lubekwa phezu kweentloko zabo. Baya kuba njengookumkani nababingeleli kuThixo. Ngoxa uSathana wayezingisa ngezityholo zakhe yaye efuna ukutshabalalisa eli qela, iingelosi ezingcwele, zingabonwa, zazihamba zisiya zibuya, zibabeka itywina loThixo ophilileyo. Ngaba ngabo abamileyo phezu kweNtaba yeZiyon kunye neMvana, benegama likaYise libhaliwe emabunzini abo. Bacula ingoma entsha phambi kwetrone, loo ngoma kungekho namnye unokuyifunda ngaphandle kwekhulu elinamashumi amane anesine amawaka, abo bakhululwa emhlabeni. ‘Ngaba ngabo abalandela iMvana naphi na apho ihamba khona. Aba bakhululwa phakathi kwabantu, bengamasiqhamo okuqala kuThixo nakwiMvana. Kwaye emlonyeni wabo akufunyanwanga nkohliso: kuba bengenabala phambi kwetrone kaThixo.’”

> “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.

> “Ngoku kufike ukuzaliseka okupheleleyo kwaloo mazwi eNgelosi athi: ‘Yiva ngoku, wena Yoshuwa umbingeleli omkhulu, wena nabo oohlala phambi kwakho; kuba bangamadoda amangaliswayo; kuba, khangela, ndiya kuvelisa uMkhonzi wam, iSebe.’ UKristu uyatyhilwa njengoMkhululi noMsindisi wabantu baKhe. Ngoku ngenene intsalela ‘ingamadoda amangaliswayo,’ njengoko iinyembezi nokuthotywa kohambo lwabo lokufuduka zisusa indawo zazo zinikela kuvuyo nembeko phambi koThixo neMvana. ‘Ngaloo mini isebe likaYehova liya kuba lihle, libe nozuko, nesiqhamo somhlaba siya kuba sesona sibalaseleyo nesihle kubo basindileyo bakwaSirayeli. Kwaye kuya kuthi, lowo ushiyekileyo eZiyon, nalowo useleyo eYerusalem, kuthiwe ungcwele, wonke umntu obhaliweyo phakathi kwabaphilayo eYerusalem.’” Testimonies, umqulu 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.

Amakhulu alikhulu anamashumi amane anesine amawaka akwincwadi yeSityhilelo liqela likaHezekile “elitywiniweyo” njengoko “lincwina lize likhale” ngenxa yamasikizi asemhlabeni. Batywiniwa xa benikwa isambatho sobulungisa bukaKristu nomnqwazi omhle, omela “ookumkani nababingeleli” bakaPetros, ababengengobantu bakaThixo, kodwa ngoku sebengabantu bakaThixo.

> 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.

> Kodwa nina nisisizukulwana esinyuliweyo, ububingeleli bobukumkani, uhlanga olungcwele, abantu abakhethekileyo; ukuze nibonakalise iindumiso zaLowo wanibizayo ukuba niphume ebumnyameni ningene ekukhanyeni kwakhe okumangalisayo; nina enanizizolo ningebantu, kodwa ngoku ningabantu bakaThixo; nina enaningafumananga nceba, kodwa ngoku nifumene inceba. Zintanda, ndiyanibongoza njengabaphambukeli nabahambi, ukuba nizile ezinkanukweni zenyama, ezilwa nomphefumlo; nibe nokuziphatha okuhle phakathi kweeNtlanga; ukuze, apho banithetha kakubi njengabenzi bobubi, bathi ngezenzo zenu ezilungileyo, abazibonayo, bamzukise uThixo ngemini yokutyelelwa. 1 Petros 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.

> Ngoku ke ngoko, ukuba nithe naliphulaphula ngenene ilizwi lam, nayigcina umnqophiso wam, niya kuba yinqobo exabisekileyo kum ngaphezu kwezizwe zonke; kuba umhlaba wonke ngowam. Nibe ngukumkani wobubingeleli kum, nibe luhlanga olungcwele. Ngawo la amazwi oya kuwawathetha koonyana bakaSirayeli. Eksodus 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.’

> “Ngemihla yokugqibela yembali yalo mhlaba, umnqophiso kaThixo nabantu bakhe abagcina imithetho yakhe uya kuhlaziywa. ‘Ngaloo mini ndiya kubenzela umnqophiso neenkomo zasendle, neentaka zezulu, nezirhubuluzi zomhlaba; ndophula isaphetha nekrele nemfazwe emhlabeni, ndibamise balale bekhuselekile. Ndiya kukugana kum ngonaphakade; ewe, ndiya kukugana kum ngobulungisa, nangomgwebo, nangenceba enothando, nangosizi. Ndiya kukugana kum ngokuthembeka; wena uya kumazi uYehova.’

> “‘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.

> “‘Kothi ke ngalo mini kuya kuthi, nditsho mna ndiya kuva, utsho uYehova, ndiya kuva amazulu, wona ke aya kuva umhlaba; nomhlaba uya kuva ingqolowa, newayini, neoli; zona ke ziya kuva uYizereli. Ndiya kumhlwayela kum emhlabeni; ndibe nenceba kulowo wayengafumananga nceba; ndithi kwabo babengengobantu bam, Nina ningabantu bam; nabo baya kuthi, Wena unguThixo wam.’ Hoseya 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.

> “‘Ngaloo mini,... intsalela kaSirayeli, nabo basindileyo bendlu kaYakobi,... baya kuxhomekeka eNkosini, oyiNgcwele kaSirayeli, ngenyaniso.’ Isaya 10:20. Kuyo ‘yonke intlanga, nesizwe, nolwimi, nabantu’ kuya kubakho abo baya kusabela ngovuyo kwisigidimi esithi, ‘Moyikeni uThixo, nimzukise; ngokuba lifikile ilixa lomgwebo wakhe.’ Baya kujika kuzo zonke izithixo ezibabophelelayo kulo mhlaba, baze ‘banqule lowo wenza izulu nomhlaba nolwandle nemithombo yamanzi.’ Baya kuzikhulula kuzo zonke izibophelelo ezibabambayo, baze beme phambi kwehlabathi njengezikhumbuzo zenceba kaThixo. Bethobela yonke imfuno yobuthixo, baya kwamkelwa ziingelosi nangabantu njengabo ‘bayigcinayo imithetho kaThixo, nokholo lukaYesu.’ ISityhilelo 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.

> “‘Yabonani, imihla iyeza, utsho uYehova, apho umlimi aya kufikelela kumvuni, nomnyatheleli weediliya afikelele kulowo uhlwayela imbewu; neentaba ziya kuthontsiza iwayini emnandi, nazo zonke iinduli ziya kunyibilika. Ndize ndibuyise ukuthinjwa kwabantu bam bakwaSirayeli, bakhe izixeko ezaziyinkangala, bahlale kuzo; batyale izidiliya, basele iwayini yazo; benze nemiyezo, badle iziqhamo zayo. Ndiya kubatyala emhlabeni wabo, bangabi saba kuphinda bancothulwe emhlabeni wabo endabanika wona, utsho uYehova uThixo wakho. Amos 9:13–15.’” Review and Herald, Februwari 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.

Kuyacaca ukuba ukususela kwixesha apho isizukulwana sokugqibela esinyuliweyo sabalikhulu elinamashumi amane anesine amawaka sitywinwayo, kusekho iiNtlanga ezinokuchukunyiswa yindlela yokuphila (ingxoxo) yabalikhulu elinamashumi amane anesine amawaka ngomhla wokutyelelwa kweeNtlanga.

> “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.

> “Amandla omntu nobugorha bomntu akazange amisela ibandla likaThixo, yaye kananjalo akanakukutshabalalisa. Ibandla alisekelwanga phezu kwelitye lamandla omntu, koko lisekelwe kuKristu Yesu, iLiwa lamaPhakade, ‘namasango esihogo akayi kuloyisa.’ Mateyu 16:18. Ubukho bukaThixo bunika uzinzo kumsebenzi waKhe. ‘Musani ukukholosa ngeenkosana, nakunyana womntu,’ lilizwi elisifikela kuthi. INdumiso 146:3. ‘Ekuzoleni nasekukholoseni kuya kuba ngamandla enu.’ Isaya 30:15. Umsebenzi kaThixo ozukileyo, osekelwe phezu kwemigaqo engunaphakade yobulungisa, awusoze uphele ube lilize. Uya kuqhubeka usuka emandleni uye emandleni, ‘kungengamandla, kungengagunya, kodwa ngoMoya waMi, utsho uYehova wemikhosi.’ Zekariya 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.

> “Isithembiso esithi, ‘Izandla zikaZerubhabheli zibekile isiseko sale ndlu; nezandla zakhe ziya kuyigqiba nazo,’ sazaliseka ngokoqobo. Ivesi 9. ‘Amadoda amakhulu amaYuda akha, aza aphumelela ngokuprofeta kukaHagayi umprofeti noZekariya unyana kaIdo. Aza akha, ayigqiba, ngokomyalelo kaThixo kaSirayeli, nangokomyalelo kaKoreshi, noDariyo, noArtashashta ukumkani wasePersi. Yagqitywa le ndlu ngomhla wesithathu wenyanga ka-Adare [inyanga yeshumi elinesibini], lowo wawungowonyaka wesithandathu wolawulo lukaDariyo ukumkani.’ Ezra 6:14, 15.” Abaprofeti nooKumkani, 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.”

Iindinyana zeshumi elinesithathu ukuya kweyeshumi elinesihlanu zimela iziganeko zesiprofeto ezikhokelela ekuvalweni kwexesha lobabalo kwabagcina iSabatha ngexesha lomthetho weCawa. Kwakhona zimela eyesithathu kumanyathelo amathathu akwivesi yeshumi kaDaniyeli ishumi elinesibini. Ivesi yeshumi “kukuhlanjululwa,” iindinyana zeshumi elinanye neshumi elinesibini zimele “ukwenziwa mhlophe,” yaye iindinyana zeshumi elinesithathu ukuya kweyeshumi elinesihlanu zimele uvavanyo olugqibeleleyo apho iintombi ezigcina iSabatha “zivavanywa.”

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.

Umyalezo wangaphakathi encwadini kaDaniyeli umelwe ngumbono woMlambo iUlai wezahluko zesixhenxe kuse kwezethoba, yaye umyalezo wangaphandle umelwe ngumbono woMlambo iHiddekel wezahluko zeshumi kuse kwezeshumi elinesibini. Isahluko seshumi elinesibini sisiphelo sazo zombini ezi mbono zangaphakathi nezangaphandle, yaye sibonakalisa indlela athi ngayo uKristu awavuse aze awahlambulule ikhulu elinamashumi amane anesine amawaka. Iindinyana zeshumi kuse kwezeshumi elinesithandathu zimela imbali efihlakeleyo yendinyana yamashumi amane ukusukela ngo-1989 kude kuse emthethweni weCawa wendinyana yamashumi amane ananye neshumi elinesithandathu. Iindinyana ezingena kuloo mbali ifihlakeleyo zimela ukuzaliseka okugqibeleleyo kwendinyana yeshumi yesahluko seshumi elinesibini.

> 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.

> Abaninzi baya kuhlanjululwa, benziwe mhlophe, bavavanywe; kodwa abangendawo baya kwenza okungendawo; yaye akukho namnye kwabangendawo oya kuqonda; kodwa izilumko ziya kuqonda. Kususela kwixesha lokuba umbingelelo wemihla ngemihla ususwe, kwamiselwa into ecekisekayo etshabalalisayo, kuya kubakho iwaka elinamakhulu amabini anamashumi alithoba eentsuku. Unoyolo lowo ulindayo, afikelele kwiwaka elinamakhulu amathathu anamashumi amathathu anesihlanu eentsuku. Daniyeli 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.

“Abaqiqileyo” abaziqondayo iivesi zeshumi ukuya kweleshumi elinesithandathu, nabatywinwe kokubini “ngokwengqiqo” nangokuthi “ngokomoya,” ngabo abo baqondayo umyalezo wesiprofeto ongaphandle omelwe yimbali efihlakeleyo yevesi yamashumi amane, yaye baye baqiniselwa “ngokwengqiqo” kolo qonda ngaphambi komthetho weCawa. “Abaqiqileyo” ngabo abo baguqulweyo ngumyalezo wangaphakathi omelwe sisiTyhilelo isahluko seshumi elinanye nevesi yeshumi elinanye, yaye baye baqinisela kuloo mava ngaphambi komthetho weCawa.

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.

“Abaqiqileyo” ngabo abo bamkele “intsikelelo” enxulunyaniswa “nokulinda,” nto leyo ephawula ikhulu elinamashumi amane anesine amawaka njengabo bazalisekisa ukuzaliseka okugqibeleleyo nokokugqibela kweentombi ezilishumi. IsiTyhilelo ishumi elinanye, ivesi yeshumi elinanye, safika ngoJulayi ka-2023, ngaloo ndlela siphawula “ixesha lokuphela,” xa uDaniyeli neSityhilelo ziphawula ngamangqina amabini ukuba ukwanda kolwazi okwatyhilwa ngoJulayi ka-2023 kuchaza inkqubo yokutywinwa kwekhulu elinamashumi amane anesine amawaka. Ishumi elinanye dibanisa ishumi elinanye lilingana namashumi amabini anesibini, wona angumfuziselo wokudityaniswa kobuthixo nobuntu, yaye abo badlula kwinkqubo yokuhlanjululwa enamanyathelo amathathu evelisa ikhulu elinamashumi amane anesine amawaka bachazwa kuDaniyeli ishumi elinesibini, ivesi yeshumi elinesibini inikela olunye uphawu lukaPalmoni, kuba ishumi elinesibini phinda-phinda ishumi elinesibini lilingana nekhulu elinamashumi amane anesine amawaka.

We will continue this study in the next article.

Siza kuqhubeka nesi sifundo kwinqaku elilandelayo.

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