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# Panium - Number Ten

IPaniyumi - Inombolo Yeshumi

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

Ukuvuka nokuwa kwezizwe: Ukubekwa uphawu kwabangu-144,000 kanye nomlando oyisiprofetho ofihlekile 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.

Ingqikithi emavesini eshumi nanye neshumi nambili iwukuphakama nokuwa kwenkosi yaseningizimu, njengokunjalo nokuphakama nokokuwa kokugcina kwe-United States okumelwe ngumongameli wokugcina evesini lesibili, njengommeli wokugcina wasemhlabeni wamandla kadrako; nokuphakama nokokuwa kokugcina kwe-United Nations okumelwe emavesini esithathu nesine. Amavesi amahlanu kuya kwayisishiyagalolunye amele umlando wamandla obupapa kusukela ku-538 kuze kube ngu-1798. U-538 uphawula ukunikwa amandla kwamandla obupapa, u-1798 uphawula inxeba elibulalayo lobupapa, ngakho-ke amavesi amahlanu kuya kwayisishiyagalolunye amele ukuphakama nokokuwa kokugcina kwesilo. Ivesi leshumi liphawula u-1989 njengokuwa kwenkosi yaseningizimu njengoba yayimelwe 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. . . .

> “Sonke isizwe esike sangena enkundleni yezenzo sivunyelwe ukuba sithathe indawo yaso emhlabeni, ukuze kubonakale ukuthi siyoyigcwalisa yini injongo ‘yoMlindi noNgcwele.’ Isiprofetho silandele ukwenyuka nokuwa kwemibuso emikhulu yezwe—iBhabhiloni, iMede-Pheresiya, iGrisi, neRoma. Ngaleyo naleyo yale mibuso, njengangezizwe ezinamandla amancane, umlando waziphinda. Ngasinye sasinayo inkathi yaso yokuvivinywa, ngasinye sehluleka, inkazimulo yaso yaphela, amandla aso asuka, nendawo yaso yathathwa ngomunye....”

> “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 kwezizwe njengoba kwenziwe kwacaca emakhasini oMbhalo Ongcwele, kudingeka bafunde ukuthi alunasizo kangakanani udumo oluyize lwangaphandle nolwezwe. IBhabhiloni, ngamandla ayo wonke nobukhazikhazi bayo, obunjalo umhlaba wethu ongazange usabu bona kusukela ngaleso sikhathi,—amandla nobukhazikhazi okwakubonakala kubantu balolo suku kuzinzile futhi kuhlala njalo,—kuphele nya kanjani! Njengoba ‘imbali yotshani’ ibhubhile. Kanjalo kubhubha konke okungenaye uNkulunkulu njengesisekelo sakho. Kuphela lokho okuboshelwe enhlosweni yaKhe futhi okuveza isimilo saKhe okungahlala. Izimiso zaKhe ziyizona kuphela izinto eziqinile umhlaba wethu ozaziyo.” 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.

Amavesi eshumi nanye neshumi nambili akhomba ukuvela kokugcina nokuwa kokugcina kwenkosi yaseningizimu, emelwe yiRussia. Amavesi eshumi nantathu kuya kweleshumi nanhlanu akhomba ukuvela kokugcina nokuwa kokugcina kwe-United States. Yonke indaba yesiprofetho yesahluko seshumi nanye yakhiwe phezu kwesakhiwo sokuvela nokuwa kwemibuso. Umfundi wesiprofetho kumele aqaphele leli qiniso uma ezoba nanoma yiliphi ithuba lokuhlukanisa kahle umlayezo wesiprofetho wesahluko seshumi nanye.

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.”

Umbono oyisisekelo wesahluko seshumi nanye sikaDaniyeli ungowokuthi siqukethe izibonelo eziphindaphindwayo zokuvuka nokuwa kwemibuso. Ngenkathi uDadewethu uWhite ethi, “Ngakho kwabhubha umbuso wamaMede namaPheresiya, kanye nemibuso yaseGrisi neyaseRoma,” ukhomba i“Grisi” njengodrako, “iRoma” njengesilo, kanti “amaMede namaPheresiya” njengomprofethi wamanga. Ukhomba ukuvuka nokuwa kokugcina kombuso wokugcina wasemhlabeni oqukethe udrako, isilo, nomprofethi wamanga, abaqala ukuvuka kwabo emthethweni weSonto futhi baholele umhlaba e-Armagedoni ekugcwalisekeni kweSambulo 16:12–21. Uqondisa abantu bakaNkulunkulu “ekuvukeni nasekuweni kwezizwe njengoba kwenziwe kwacaca emakhasini oMbhalo Ongcwele” njengombono okufanele usetshenziswe ukuze “kufundwe ukuthi alunalutho kangakanani udumo lwangaphandle nolwezwe 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 esenza sidinge “ukufunda ukuthi inkazimulo yangaphandle neyezwe nje ayilutho kangakanani,” siwukuze siqhubeke siqonde ukuthi konke kuyabhubha “okungenaye uNkulunkulu njengesisekelo sako.” Ngakho-ke, kuyindaba yokuphila nokufa ukuba noNkulunkulu noma ukungabi naye uNkulunkulu njengesisekelo sakho. Kusukela kuleso sigaba ekuthuthukisweni komqondo, uDade White ube esechaza ukuthi kusho ukuthini ukuba noNkulunkulu njengesisekelo sakho lapho ethi, “Yilokho kuphela okuboshwe enhlosweni yaKhe nokwembula isimilo saKhe okungahlala.” Usanda kuchaza ukuthi konke okungesikho phezu kwesisekelo sikaNkulunkulu kuyabhubha, nokuthi kunemibandela emibili yalokho okwakhiwe phezu kwaleso sisekelo: ukuthi into “iboshelwe ezinhlosweni zaKhe,” nokuthi “yembula isimilo saKhe.” Isimilo saKhe siyisisekelo 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.

Khona-ke emshweni wokugcina wendima uthi, “Izimiso zaKhe yizo kuphela izinto eziqinile nezingaguquki umhlaba wethu ozaziyo.” Isimo sikaNkulunkulu siyizimiso zaKhe, futhi izimiso zaKhe ziveza isimo saKhe. Kuyindaba yokuphila noma yokufa mayelana nokuthi isintu sihlobana kanjani noNkulunkulu njengesisekelo sazo zonke izinto. Ngiphikisa ngokuthi isakhiwo esiyisisekelo sesahluko seshumi nanye sikaDaniyeli sakhiwe phezu kwendaba yokuvuka nokuwa kwemibuso. Kukhona indima lapho ugqozi lusazisa khona ngohlobo olufanele lokutadisha.

> “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.

> “Kukhona isifundo somlando okungafanele sisolwe. Umlando ongcwele wawungomunye wezifundo ezazifundiswa ezikoleni zabaprofethi. Embhalweni wezenzo zaKhe ngezizwe kwakulandelwa izinyathelo zikaJehova. Kanjalo nanamuhla kufanele sicabangele izenzo zikaNkulunkulu ngezizwe zomhlaba. Kumele sibone emlandweni ukugcwaliseka kwesiprofetho, sifunde ukusebenza koHlinzeko lukaNkulunkulu eminyakazweni emikhulu yezinguquko, futhi siqonde ukuqhubeka kwezehlakalo ekuhlelweni kwezizwe ngokuqondene nokungqubuzana kokugcina kwempikiswano 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.

Ukutadisha umlando okungcwelisiwe kubonakala njengokutadisha indlela uNkulunkulu asebenzelana ngayo nezizwe zomhlaba, kanye nokuhola kukaNkulunkulu ngokuhlinzeka kwaKhe eminyakazweni yaKhe yokuvuselela; ngaleyo ndlela umlando ongcwelisiwe uhlanganisa umugqa wangaphandle nowangaphakathi wokutadisha. Injongo yokusebenzisa umlando ekuqiniseni iZwi likaNkulunkulu lesiprofetho iwukusebenzisa lowo mlando wesiprofetho ukuze “siqonde ukuqhubeka kwezehlakalo ekuhleleni izizwe ukuze kube nokulwa kokugcina kwempikiswano enkulu.” Isigaba esedlule esivela kuSister White sathathwa encazelweni ekhanyiselwe kakhulu yesidingo sokwakha imodeli yesiprofetho yomlando ongcwele esekelwe esakhiweni esiyisisekelo esimelwe “ukuvuka nokuwa” kwemibuso.

> “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.

> “Njengokulungiselela umsebenzi wobuKristu, abaningi bacabanga ukuthi kubalulekile ukuthola ulwazi olubanzi lwezincwadi zomlando nezezifundo zenkolo. Bacabanga ukuthi lolu lwazi luyoba usizo kubo ekufundiseni ivangeli. Kodwa ukufunda kwabo ngokuzikhandla imibono yabantu kuvame ukuholela ekwenzeni buthaka inkonzo yabo, kunokuba kuyinike amandla. Lapho ngibona imitapo yolwazi igcwele iziqu ezisindayo zolwazi lomlando nolwezeNkolo, ngiyacabanga ngithi, Kungani kuchithwa imali kulokho okungeyisikwa? Isahluko sesithupha sikaJohane sisitshela okuningi kunalokho okungatholakala emisebenzini enjalo. UKristu uthi: ‘Mina ngiyisinkwa sokuphila; ozayo kimi akasoze alambe; nokholwa yimi akasoze oma.’ ‘Mina ngiyisinkwa esiphilayo esehla ezulwini; uma umuntu edla lesi sinkwa, uyakuphila kuze kube phakade.’ ‘Okholwa yimi unokuphila okuphakade.’ ‘Amazwi engiwakhuluma kini angumoya, futhi angukuphila.’ 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.

> “Kukhona ukufundwa komlando okungafanele kusolwe. Umlando ongcwele wawungenye yezifundo ezazifundiswa ezikoleni zabaprofethi. Embhalweni wezindlela zokusebenzelana kwaKhe nezizwe kwalandelwa izinyathelo zikaJehova. Kanjalo nanamuhla sifanele ukubheka ukusebenzelana kukaNkulunkulu nezizwe zomhlaba. Sifanele ukubona emlandweni ukugcwaliseka kwesiprofetho, sifunde ukusebenza koBuqondisi bukaNkulunkulu ezinyakazweni ezinkulu zenguquko, futhi siqonde ukuqhubeka kwezehlakalo ekuhlelweni kwezizwe ngenxa yokungqubuzana kokugcina kwempikiswano 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.

> “Ukutadisha okunjalo kuyonika imibono ebanzi, ehlanganisa konke, ngempilo. Kuyosisiza ukuba siqonde okuthile ngobudlelwane bayo nokuncikana kwayo, ukuthi siboshwe ngokumangalisayo kanjani ndawonye ebuzalwaneni obukhulu bomphakathi nezizwe, nokuthi ukucindezelwa nokwehliswa kwesithunzi kwelungu elilodwa kusho ukulahlekelwa kwabo bonke ngezinga elikhulu kangakanani.

> “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 umlando, njengoba uvame ukufundwa, ugxile ezintweni ezifezwe ngumuntu, ekunqobeni kwakhe ezimpini, empumelelweni yakhe ekufinyeleleni amandla nobukhulu. Ukusebenza kukaNkulunkulu ezindabeni zabantu kuvame ukunganakwa. Bambalwa abafunda ukugcwaliseka kwenjongo yaKhe ekuvukeni nasekuweni kwezizwe.

> “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.

> “Futhi, ngezinga elikhulu, imfundiso yenkolo, njengoba ifundwa futhi ifundiswa, ayisiyona into engaphezu kwerekhodi lokuqagela kwabantu, elisebenzela kuphela ‘ukufiphaza iseluleko ngamazwi angenalwazi.’ Kaningi kakhulu isisusa ekuqongeleleni lezi zincwadi eziningi asisona kangako isifiso sokuthola ukudla kwengqondo nokomphefumulo, kodwa siyisifiso sokuzazi izazi zefilosofi nezazi zemfundiso yenkolo, isifiso sokwethulela abantu ubuKristu ngamagama nezimiso ezifundile.

> “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.

> “Akuzona zonke izincwadi ezibhaliwe ezingafeza injongo yokuphila okungcwele. ‘Fundani Kimi,’ kwasho uMfundisi Omkhulu, ‘thathani ijoka Lami phezu kwenu,’ ‘fundani ubumnene Bami nokuthobeka.’ Ukuziqhenya kwenu ngokwengqondo ngeke kunisize ekuxhumaneni nemiphefumulo ebhubhayo ngenxa yokuswela isinkwa sokuphila. Ekutadisheni kwenu lezi zincwadi niyazivumela ukuba zithathe indawo yezifundo ezisebenzayo okwakufanele nizifunde kuKristu. Ngemiphumela yalolu cwaningo abantu abondliwa. Kuncane kakhulu kulokho kuphenya okukhathaza ingqondo okunikeza lokho okuyosiza umuntu ukuba abe yisisebenzi esiphumelelayo semiphefumulo.

> “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 ‘ukushumayeza abampofu ivangeli.’ Luka 4:18. Ekufundiseni Kwakhe wasebenzisa amazwi alula kakhulu nezifanekiselo ezicacile kakhulu. Futhi kuthiwa ‘abantu abavamile babemuzwa ngenjabulo.’ Marku 12:37. Labo abafuna ukwenza umsebenzi Wakhe waleli sikhathi badinga ukuqonda okujulile kwezifundo azinikezile.

> “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 kaNkulunkulu ophilayo ayimfundo ephakeme kunayo yonke. Labo abakhonza abantu bamele badle isinkwa sokuphila. Lokhu kuyobanika amandla omoya; khona-ke bayobe sebelungele ukukhonza zonke izigaba 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.

UDade White uqhubeka ecacisa ukuthi ukuqonda ukubonakala kokusebenza kwamandla kaNkulunkulu ekumiseni amakhosi nasekuwasuseni ngenxa yezinqumo zenkosi kuyiyona filosofi eyiqiniso yokufundwa komlando.

> “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.

> “Emlandweni wezizwe umfundi wezwi likaNkulunkulu angabona ukugcwaliseka okungokoqobo kwesiprofetho saphezulu. IBabiloni, ekugcineni liphihliziwe futhi lephukile, ladlula ngoba ngesikhathi sokuchuma ababusi balo babe bezibheka njengabazimele kuNkulunkulu, futhi babebeka inkazimulo yombuso wabo emsebenzini womuntu. Umbuso wamaMede namaPheresiya wavakashelwa ulaka lweZulu ngoba kuwo umthetho kaNkulunkulu wawunyathelwe ngezinyawo. Ukwesaba iNkosi kwakungatholanga ndawo ezinhliziyweni zeningi elikhulu labantu. Ububi, ukuhlambalaza, nokonakala kwakubusa. Imibuso eyalandela yaba yeyesizotha esiphansi nakakhulu futhi ekhohlakele kakhulu; futhi leyo yacwila yehla ngokwengeziwe esikalini senani 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 asetshenziswa yibo bonke ababusi emhlabeni avela eZulwini; futhi impumelelo yakhe incike ekusebenziseni kwakhe amandla awanikwe ngaleyo ndlela. Kulowo nalowo izwi loMlindi ongcwele lithi: ‘Ngakubhinca, nakuba ungazange ungazi Mina.’ Isaya 45:5. Futhi kulowo nalowo amazwi akhulunywa kuNebukadinesari endulo ayisifundo sokuphila: ‘Yeka izono zakho ngokulunga, nobubi bakho ngokuhawukela abampofu; mhlawumbe ukuthula kwakho kungelulwa.’ 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.

> “Ukuqonda lezi zinto,—ukuqonda ukuthi ‘ukulunga kuphakamisa isizwe;’ ukuthi ‘isihlalo sobukhosi siqiniselwa ngokulunga,’ futhi ‘sisekelwa ngomusa;’ ukuqonda ukusebenza kwale migomo ekubonakalisweni kwamandla aKhe ‘osusa amakhosi, abeke amakhosi,’—lokhu kungukuqonda ifilosofi yomlando. IzAga 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.

> “Kuwo kuphela ezwini likaNkulunkulu lapho lokhu kubekwe khona ngokucacile. Lapha kuyaboniswa ukuthi amandla ezizwe, njengawabantu ngabanye, awatholakali emathubeni noma ezinsizeni ezibonakala zibenza banganqotshwa; awatholakali ebukhulu bazo eziziqhayisa ngabo. Akalwa ngokuthembeka ezifeza ngakho injongo kaNkulunkulu.” 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.

Ingqikithi emavesini eshumi nanye neshumi nambili ukuphakama nokuwa kwenkosi yaseningizimu, kodwa okubaluleke kakhulu, la mavesi aphawula ukubekwa uphawu kwabayizinkulungwane eziyikhulu namashumi amane nane, kanye novivinyo lwesibili kwezintathu olwaqala ngesikhathi sokuphela ngo-1989, njengoba lumelelwe evesini leshumi.

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.

Lokho kubekwa uphawu kumelwe nguDaniyeli emgodini wezingonyama, amadoda amathathu afaneleyo esithandweni somlilo, uDaniyeli kanye nalawo madoda amathathu afaneleyo bekhuleka ukuze baqonde iphupho likaNebukadinesari ngomfanekiso wezilwane esahlukweni sesibili, uDaniyeli ekhuleka umkhuleko kaLevitikusi amashumi amabili nesithupha esahlukweni sesishiyagalolunye, abahlakaniphileyo abaqondayo ukwanda kolwazi, uJoshuwa esuselwa isono sakhe kuZakariya isahluko sesithathu, uZerubhabheli esahlukweni sesine, uJosefa eba umbusi wesibili eGibhithe, abafundi egumbini eliphezulu izinsuku eziyishumi ngaphambi kwePhentekoste, amaMillerite emhlanganweni wekamu lase-Exeter, uLazaru ehola udwendwe ekungeneni koKunqoba, kanye nabayizinkulungwane eziyikhulu namashumi amane nane nane kusAmbulo isahluko sesikhombisa.

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 nanye yafika ngo-2014 ekuqaleni kwempi yase-Ukraine, kwathi ngoJulayi ka-2023 kwaqala ukuhlolwa okubonakalayo, lapho abantu bakaNkulunkulu “benziwa mhlophe.” Umugqa wesihlanu esahlukweni seshumi nanye ungamavesi ayishumi nantathu kuya kweleshumi nanhlanu.

## Fifth Line Overview

Uhlolojikelele Lomugqa 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.

> Ngokuba inkosi yasenyakatho iyakubuya, ihlanganise ixuku elikhulu kunelakuqala, futhi ngokuqinisekileyo iyakuza emva kweminyaka ethile nebutho elikhulu kanye nengcebo eningi. Ngaleyozikhathi kuyakuvuka abaningi bamelane nenkosi yaseningizimu; futhi nabaphangi babantu bakho bayakuziphakamisa ukuze baqinise umbono; kepha bayakuwa. Ngakho inkosi yasenyakatho iyakuza, iphakamise uthango lokuvimbezela, ithumbe imizi ebiyelwe kakhulu; nezingalo zaseningizimu aziyikuma, nabantu bayo abakhethiweyo ngokunjalo, futhi akuyikuba khona amandla okumelana nayo. 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.”

La mavesi agcwaliseka ngonyaka ka-200 BC, futhi akhomba iMpi yasePanium, ehlanganisa amakhosi aphikisanayo kanye nezivumelwano zawo; futhi la mavesi ayindawo yomlando lapho iRoma yobuqaba yaqala khona ukuzimemezela emlandweni kaDaniyeli ishumi nanye. La mavesi ahlanganisa ukuvuka kokugcina nokuwa kombuso wesithupha wesiprofetho seBhayibheli, kodwa futhi nomlando weBhayibheli wokuvakasha kukaKristu eKesariya Filipi, lapho uPetru ebeka khona indawo yokubekwa uphawu kwabaliyikhulu namashumi amane nane ezinkulungwane. Lo mlando uyisibonelo sokubekwa uphawu kwabaliyikhulu namashumi amane nane ezinkulungwane ngokufika kwesivivinyo sesithathu kwezintathu zesahluko seshumi nambili, esiqukethe “ukuhlanzwa, ukwenziwa mhlophe, nokuvivinywa.”

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.

Lawa mavesi amathathu aholela evesini leshumi nesithupha, lapho umthetho weSonto e-United States umelelwa khona. Lapho umhlangano wekamu lase-Exeter uphela ngo-Agasti 17, 1844, izintombi ezihlakaniphileyo zathwala umlayezo weSikhalo Saphakathi Kwamabili kuwo wonke ugu olusempumalanga lwe-United States ngezinsuku ezingamashumi ayisithupha nesithupha. Kunesikhathi lapho zonke izintombi zivuka khona, futhi isigaba esisodwa asinawo amafutha, nakho konke lokho okukukhombayo. Lapho igama likaSimoni Barjona liguqulwa laba nguPetru, ukuphawulwa kwabayiikhulu namashumi amane nane ezinkulungwane kuyabonakaliswa. Kusukela kuleso sikhathi kuya phambili uJesu waqala ukufundisa abafundi ngezehlakalo ezihlobene nesiphambano.

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 luwuphawu lokuvalwa komusa, futhi uWilliam Miller, owayefanekiselwe nguJohane uMbhapathizi, naye owayefanekiselwe ngu-Eliya, wavuswa ukuba ethule “izehlakalo ezihlobene nokuvalwa komusa,” njengoba kwenza bobabili uJohane uMbhapathizi no-Eliya. UJohane wakusho kanje.

> 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.

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

Elijah said it this way.

U-Eliya wakusho ngalendlela.

> 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.

> UAhabi wenza isixuku esingcwele; futhi uAhabi wenza okukhulu kakhulu ukuvusa intukuthelo kaJehova uNkulunkulu ka-Israyeli kunawo wonke amakhosi akwa-Israyeli ayengaphambi kwakhe. Ezinsukwini zakhe uHiyeli waseBethele wakha kabusha iJeriko: wabeka isisekelo salo ngo-Abhiramu izibulo lakhe, wamisa amasango alo ngoSegubi indodana yakhe encane kunazo zonke, ngokwezwi likaJehova alikhuluma ngoJoshuwa indodana kaNuni. U-Eliya umTishibi, owayengowabakhileyo eGileyadi, wathi kuAhabi: Kuphila kukaJehova uNkulunkulu ka-Israyeli engimi phambi kwakhe, kule minyaka angeke kube khona amazolo nemvula, ngaphandle ngokwezwi lami. 1 AmaKhosi 16:33–17:1.

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

Ekhuluma ngomsebenzi kaWilliam Miller njengomvuseleli wesimanje, 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.

> “Kwakudingeka ukuba abantu bavuswe babone ingozi yabo; nokuba baqwashiswe ukuze bazilungiselele izehlakalo ezinzima ezihambisana nokuvalwa komnyango womusa.” 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.

Amavesi ayisithupha okugcina kaDaniyeli 11 amelela “izehlakalo ezihlobene nokuvalwa komusa.” Lezo zehlakalo zavulwa ngesikhathi sokuphela ngo-1989, futhi zembulwa ngokucacile.

> “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.

> “Ngaphambi kokubethelwa Kwakhe, uMsindisi wachazela abafundi Bakhe ukuthi wayezobulawa nokuthi wayeyovuka futhi ethuneni, futhi izingelosi zazikhona ukuze zigcizelele amazwi Akhe ezingqondweni nasezinhliziyweni. Kodwa abafundi babebheke ukukhululwa kwesikhashana ejokeni lamaRoma, futhi babengenakukumela ukucabanga ukuthi Yena okwakugxile kuye wonke amathemba abo wayeyohlupheka ukufa okuyihlazo. Amazwi okwakudingeka bawakhumbule axoshwa ezingqondweni zabo; kwathi lapho kufika isikhathi sokulingwa, sabafica bengakulungele. Ukufa kukaJesu kwabhubhisa amathemba abo ngokuphelele, kungathi wayengazange abaxwayise ngaphambili. Kanjalo naseziprofethweni ikusasa lembulwa phambi kwethu ngokucacile njengoba lalembulwa kubafundi ngamazwi kaKristu. Izehlakalo ezihlobene nokuvalwa kwesikhathi somusa nomsebenzi wokulungiselela isikhathi sokuhlupheka, zivezwe ngokusobala. Kodwa izixuku aziqondi la maqiniso abalulekile nakancane, sengathi azikaze zembulwe. USathane uqaphile ukuze ahlwithe wonke umbono ongabenza bahlakaniphele insindiso, futhi isikhathi sokuhlupheka siyobafica bengakulungele.” 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.

KwakuseKesariya Filipi, okuyiPaniumi, okuyizindimana zeshumi nantathu kuya kweziyishumi nanhlanu, lapho uKristu aqala khona ukufundisa abafundi baKhe ngesiphambano, ngaleyo ndlela efanekisa umlando womhlangano wekamu lase-Exeter kuze kube ngu-Okthoba 22, 1844. Ekuqaleni kwenhlangano yokuvuselela yabayizinkulungwane eziyikhulu namashumi amane nane, “izenzakalo ezihlobene nokuvalwa kwesikhathi somusa” zembulwa, futhi ekupheleni kwenhlangano yabayizinkulungwane eziyikhulu namashumi amane nane, “izenzakalo ezihlobene nokuvalwa kwesikhathi somusa” ziyembulwa ngaphakathi komlando ofihlekile wendimana 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.

> “Namuhla, ngomoya nangamandla ka-Eliya nawakaJohane uMbhapathizi, izithunywa ezimisiwe uNkulunkulu zibizela ukunaka kwezwe elibhekene nokwahlulelwa ezenzakalweni ezinesithunzi esikhulu ezizokwenzeka maduze ngokuphathelene namahora okugcina omusa nokuvela kukaKristu Jesu njengeNkosi yamakhosi neNkosi yamakhosi.” 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.

“Izehlakalo ezihlobene nokuvalwa kwesikhathi somusa” ziyizehlakalo ezambulwayo emlandweni ofihlekile wevesi lamashumi amane. KuZakariya isahluko sesithathu izigcawu zokugcina zokwahlulela kophenyo ziyavezwa ngomfanekiso. Ugqozi luhlanganisa ubufakazi bukaZakariya nalabo ababekwa uphawu kuHezekeli isahluko sesishiyagalolunye.

> “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 bakaNkulunkulu bayabubula futhi bayakhala ngenxa yezinengiso ezenziwa ezweni. Ngezinyembezi baxwayisa ababi ngengozi yabo yokunyathela umthetho kaNkulunkulu, futhi ngobuhlungu obungenakushiwo bayazithoba phambi kweNkosi ngenxa yeziphambeko zabo siqu. Ababi bahlekisa ngosizi lwabo, badelele ukunxusa kwabo okunesizotha, futhi baklolodele lokho abakubiza ngokuthi ubuthakathaka babo. Kodwa usizi nokuzithoba kwabantu bakaNkulunkulu kuwubufakazi obungenakuphikwa bokuthi sebebuyisa amandla nobukhosi besimilo ababelahlekelwe yibo ngenxa yesono. Kungenxa yokuthi basondela kakhulu kuKristu, namehlo abo egxile ebumsulweni baKhe obuphelele, ukuba babone ngokucace kangaka ukonakala okwedlulele kwesono. Ukuphenduka kwabo nokuzithoba kwabo phansi kwamukeleka ngokungenakulinganiswa emehlweni kaNkulunkulu kunomoya wokuzethemba nowokuzigqaja walabo abangaboni sizathu sokulila, abadelela ukuthobeka kukaKristu, futhi abazibiza ngabaphelele ngesikhathi beseqa umthetho ongcwele kaNkulunkulu. Ubumnene nokuthobeka kwenhliziyo kuyizimo zokuthola amandla nokunqoba. Umqhele wenkazimulo ulindele labo abakhothama phansi kwesiphambano. Babenhlanhla laba abalilayo, ngokuba bayakududuzwa.

> “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.

> “Abathembekile, abangabakhulekayo, kunjengokungathi bavalelwe phakathi noNkulunkulu. Bona uqobo lwabo abazi ukuthi bavikelwe ngokuphepha okungakanani. Beqhutshelwa phambili nguSathane, ababusi baleli zwe bafuna ukubabhubhisa; kodwa uma amehlo abo ebengavulwa, njengalawo enceku ka-Elisha eDothani, babengabona izingelosi zikaNkulunkulu zikanise zibazungezile, futhi ngokukhanya nenkazimulo yazo zibambe zinqande amabutho obumnyama.

> “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.’”

> “Njengoba abantu bakaNkulunkulu bethobisa imiphefumulo yabo phambi Kwakhe, bencenga ukuhlanzeka kwenhliziyo, kunikezwa umyalo wokuthi, ‘Susani izingubo ezingcolileyo’ kubo, bese kukhulunywa amazwi okududuza athi, ‘Bheka, ngisusile ububi bakho kuwe, futhi ngiyakukwembathisa izembatho zokuguquka.’ Ingubo engenabala yokulunga kukaKristu yembathiswa abantwana bakaNkulunkulu abavivinyiweyo, abalingwayo, nokho abathembekileyo. Insali edelelekile yembathiswa izingubo zenkazimulo, ingabe isaphinde yangcoliswa yikonakala kwezwe. Amagama abo agcinwa encwadini yokuphila yeWundlu, ebhaliswe phakathi kwabathembekileyo bazo zonke izikhathi. Baye bamelana namaqhinga omkhohlisi; abaphambukiswanga ekuthembekeni kwabo ngokubhonga kukadrako. Manje sebephephile kuze kube phakade emaqhingeni omlingi. Izono zabo zidluliselwa kumsunguli wesono. Futhi insali ayithethelelwa futhi yamukelwe kuphela, kodwa iyahlonishwa. ‘Isigqoko esihle’ sibekwa emakhanda abo. Bayakuba njengamakhosi nabapristi kuNkulunkulu. Ngesikhathi uSathane ephikelela ngezinsolo zakhe futhi efuna ukubhubhisa leli qembu, izingelosi ezingcwele, ezingabonwayo, zazidlula ziya le nale, zibeka phezu kwabo uphawu lukaNkulunkulu ophilayo. Yibo laba abami eNtabeni iZiyoni kanye neWundlu, benegama likaYise lilotshiwe emabunzini abo. Bahlabela ingoma entsha phambi kwesihlalo sobukhosi, leyo ngoma okungekho muntu ongayifunda ngaphandle kwabeyikhulu namashumi amane nane ezinkulungwane, abahlengwe emhlabeni. ‘Yibo laba abalandela iWundlu nomaphi lapho Siya khona. Laba bahlengwa phakathi kwabantu, bengabayizithelo zokuqala kuNkulunkulu nakuWundlu. Futhi emlonyeni wabo akufunyanwanga nkohliso; ngokuba abanacala phambi kwesihlalo sobukhosi sikaNkulunkulu.’”

> “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.

> “Manje sekufinyelelwe ekugcwalisekeni okuphelele kwalawo mazwi eNgelosi: ‘Yizwa manje, wena Joshuwa, mpristi omkhulu, wena kanye nabangane bakho abahlezi phambi kwakho; ngokuba bangamadoda amangaliswayo; ngoba, bheka, ngizaveza iNceku Yami, iGatsha.’ UKristu wembulwa njengoMhlengi noMkhululi wabantu Bakhe. Manje impela abaseleyo ‘bangamadoda amangaliswayo,’ njengoba izinyembezi nokuthotshiswa kohambo lwabo lokuba ngabahambi kudedela indawo enjabulweni nodumo ebukhoneni bukaNkulunkulu neWundlu. ‘Ngalolo suku iGatsha likaJehova liyakuba lihle futhi libe nenkazimulo, nesithelo sezwe siyakuba sihle kakhulu futhi sibe sihle kulabo abaphunyukileyo bakwa-Israyeli. Kuyakuthi-ke, oseleyo eSiyoni, nosalayo eJerusalema, uyakuthiwa ungcwele, yebo, wonke obhaliweyo phakathi kwabaphilayo eJerusalema.”’ 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.

Izinkulungwane eziyikhulu namashumi amane nane ezisencwadini yeSambulo ziyiqembu likaHezekeli “elibekwe uphawu” njengoba “libubula futhi likhala” ngenxa yezinengiso ezikhona ezweni. Zibekwa uphawu lapho zinikwa ingubo yokulunga kukaKristu nesigqoko esihle sobupristi esimela “amakhosi nabapristi” bakaPetru, ababengebona abantu bakaNkulunkulu, kodwa manje sebephenduke abantu bakaNkulunkulu.

> 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 niyisizukulwane esikhethiweyo, ubupristi bobukhosi, isizwe esingcwele, abantu abakhethekile; ukuze nimemezele izindumiso zaLowo owanibiza wanikhipha ebumnyameni waningenisa ekukhanyeni kwakhe okumangalisayo; nina enake nangesikhathi esidlule beningesibo abantu, kodwa manje ningabantu bakaNkulunkulu; enaningakawutholi umusa, kodwa manje sewuwutholile umusa. Bathandekayo, ngiyanincenga njengabafokazi nezihambi, ukuba nizithibe ezifisweni zenyama, ezilwa nomphefumulo; nibe nokuziphatha okuhle phakathi kwabezizwe; ukuze kuthi, lapho beninyelisa ngokuthi ningabenzi bokubi, ngokubona imisebenzi yenu emihle bakhazimulise uNkulunkulu ngosuku lokuhanjelwa. 1 Petru 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.

> Manje-ke, uma nilalela ngempela izwi lami, nigcine isivumelwano sami, khona niyakuba yigugu lami elikhethekile ngaphezu kwazo zonke izizwe; ngokuba umhlaba wonke ungowami. Futhi niyakuba kimi umbuso wabapristi, nesizwe esingcwele. Lawa ngamazwi oyakuwakhuluma kubantwana bakwa-Israyeli. Eksodusi 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.’

> “Ezinsukwini zokugcina zomlando waleli zwe, isivumelwano sikaNkulunkulu nabantu bakhe abagcina imiyalo yakhe siyakuvuselelwa. ‘Ngalolo suku ngiyakubenzela isivumelwano nezilwane zasendle, nezinyoni zezulu, nezinto ezihuquzelayo emhlabathini; ngiyakwephula umnsalo nenkemba nempi kusuke emhlabeni, ngibenze balale ngokulondeka. Ngiyakukwenda kimi kuze kube phakade; yebo, ngiyakukwenda kimi ngokulunga, nangokwahlulela, nangomusa wothando, nangesihe. Ngiyakukwenda kimi ngokuthembeka; wena uyakumazi uJehova.’

> “‘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.

> “‘Kuyakuthi ngalolo suku, ngiyakuzwa, usho uJehova, ngiyakuzwa amazulu, nawo ayakulizwa umhlaba; nomhlaba uyakulizwa okusanhlamvu, newayini, namafutha; nakho kuyakulizwa uJezerele. Ngiyakulihlwanyela kimi emhlabeni; ngiyakulenzela isihe lona elalingazuzanga isihe; ngiyakuthi kubo ababengebona abantu bami, Niyabantu bami; bona bayakuthi, Nkulunkulu wami wena.’ 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.

> “‘Ngalolo suku,... insali yakwa-Israyeli, nalabo abaphunyukileyo bendlu kaJakobe,... bayakuncika eNkosini, oNgcwele ka-Israyeli, ngeqiniso.’ Isaya 10:20. Phakathi ‘kwazo zonke izizwe, nemindeni, nezilimi, nabantu’ kuyakuba khona labo abayakusabela ngenjabulo emlayezweni othi, ‘Mesabeni uNkulunkulu, nimnike inkazimulo; ngokuba ihora lokwahlulela kwakhe selifikile.’ Bayakufulathela zonke izithixo ezibabophela kulo mhlaba, futhi ‘bakhulekele yena owenza izulu, nomhlaba, nolwandle, nemithombo yamanzi.’ Bayakuzikhulula kukho konke ukubhajwa, beme phambi kwezwe njengezikhumbuzo zomusa kaNkulunkulu. Belalela zonke izimfuno zobuNkulunkulu, bayakubonwa izingelosi nabantu njengalabo ‘abagcina imiyalo kaNkulunkulu, nokukholwa kukaJesu.’ IsAmbulo 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.

> “‘Bhekani, izinsuku ziyeza, usho uJehova, lapho umlimi oyifulayo eyakufinyelela umvuni, nomcindezeli wamagilebhisi amfice lowo ohlwanyela imbewu; nezintaba ziyakuchichima iwayini elimnandi, nawo onke amagquma ayakuncibilika. Ngiyakubuyisa ukuthunjwa kwabantu bami bakwa-Israyeli, bakhe imizi eyayichithiwe, bahlale kuyo; bayakutshala izivini, baphuze iwayini lazo; bayakwenza nezivande, badle izithelo zazo. Ngiyakubagxumekela ezweni labo, bangabe besasishulwa ezweni labo engibanike lona, usho uJehova uNkulunkulu wakho. Amose 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.

Kusobala ukuthi kusukela ngesikhathi lapho isizukulwane sokugcina esikhethiweyo sabayizinkulungwane eziyikhulu namashumi amane nane sibekwa uphawu, kusekhona abeZizwe abangathonywa yindlela yokuphila (ingxoxo) yalabo abayizinkulungwane eziyikhulu namashumi amane nane ngosuku lokuhanjelwa kwabeZizwe.

> “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 omuntu nobuqhawe bomuntu akusilo okwasungula ibandla likaNkulunkulu, futhi futhi akusilo okungalibhubhisa. Ibandla alisungulwanga edwaleni lamandla omuntu, kodwa kuKristu Jesu, iDwala laPhakade, ‘futhi amasango esihogo akayikulehlula.’ Mathewu 16:18. Ukuba khona kukaNkulunkulu kunikeza ukuqina emsebenzini waKhe. ‘Ningathembi ezinkosini, nasendodaneni yomuntu,’ yilizwi eliza kithi. IHubo 146:3. ‘Ekuthuleni nasekuthembeni kuyakuba ngamandla enu.’ Isaya 30:15. Umsebenzi kaNkulunkulu okhazimulayo, osekelwe phezu kwezimiso zaphakade zokulunga, awusoze waphela uyize. Uyoqhubekela phambili usuka emandleni uya emandleni, ‘kungabi ngamandla, kungabi ngobuqhawe, kodwa ngoMoya waMi, usho uJehova Sebawoti.’ 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.

> Isithembiso esithi, “Izandla zikaZerubhabheli zibekile isisekelo sale ndlu; izandla zakhe ziyoyiqedela futhi,” sagcwaliseka ngokoqobo. Ivesi 9. “Abadala bamaJuda bakha, baphumelela ngokuphrofetha kukaHagayi umprofethi noZakariya indodana ka-Ido. Bakha, bayiqeda, ngokomyalo kaNkulunkulu ka-Israyeli nangokomyalo kaKoresi, noDariyu, no-Aritahishashita inkosi yasePheresiya. Le ndlu yaqedwa ngosuku lwesithathu lwenyanga ka-Adari [inyanga yeshumi nambili], eyayisemnyakeni wesithupha wokubusa kukaDariyu inkosi.” Ezra 6:14, 15.” Abaprofethi naMakhosi, 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.”

Amavesi eshumi nantathu kuya kweleshumi nanhlanu amele izigigaba zesiprofetho eziholela ekuvalweni kwesikhathi somusa kubagcini beSabatha ngesikhathi somthetho weSonto. Futhi amele eyesithathu ezinyathelweni ezintathu evesini leshumi likaDaniyeli isahluko seshumi nambili. Ivesi leshumi liyi-“kuhlanzwa,” amavesi eleshumi nanye neleshumi nambili amele “benziwe mhlophe,” kanti amavesi eshumi nantathu kuya kweleshumi nanhlanu amele uvivinyo lokuhlola lapho izintombi ezigcina iSabatha “zivivinywa.”

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 woMfula i-Ulai wezahluko zesikhombisa kuya kwesesishiyagalolunye, kanti umyalezo wangaphandle umelwe ngumbono woMfula i-Hiddekel wezahluko zeshumi kuya kweleshumi nambili. Isahluko seshumi nambili siyisiqongo sayo yomibili imibono yangaphakathi neyangaphandle, futhi siveza indlela uKristu avusa ngayo futhi ahlanza ngayo abayizinkulungwane eziyikhulu namashumi amane nane. Amavesi eshumi kuya kweleshumi nesithupha amele umlando ofihlekile wevesi lamashumi amane kusukela ngowe-1989 kuze kube ngumthetho weSonto wevesi lamashumi amane nanye neleshumi nesithupha. Amavesi angena kulo mlando ofihlekile amele ukugcwaliseka okuphelele kwevesi leshumi lesahluko seshumi nambili.

> 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.

> Abaningi bayakuhlanzwa, benziwe mhlophe, futhi balingwe; kodwa ababi bayokwenza okubi; futhi akekho kwababi oyakuqonda; kodwa abahlakaniphileyo bayokuqonda. Futhi kusukela esikhathini lapho umhlatshelo wemihla ngemihla uyakususwa, nokumiswa kokunengekayo okwenza incithakalo, kuyakuba yizinsuku eziyinkulungwane namakhulu amabili namashumi ayisishiyagalolunye. Ubusisiwe olindayo, aze afike ezinsukwini eziyinkulungwane namakhulu amathathu namashumi amathathu nanhlanu. Danieli 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.

“Abahlakaniphileyo” abaqonda amavesi eshumi kuya kweleshumi nesithupha, nalabo abaphawulwe uphawu kokubili “ngokwengqondo” nangokwe “okomoya,” yilabo abaqonda umlayezo wesiprofetho wangaphandle omelwe emlandweni ofihliwe wevesi lamashumi amane, futhi sebemisiwe “ngokwengqondo” kulokho kuqonda ngaphambi komthetho weSonto. “Abahlakaniphileyo” yilabo abaguqulwe ngumlayezo wangaphakathi omelwe yiSambulo isahluko seshumi nanye nevesi leshumi nanye, futhi sebemisiwe kulokho okuhlangenwe nakho ngaphambi komthetho weSonto.

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.

“Abahlakaniphileyo” yilabo abemukele “isibusiso” esihambisana “nokulinda,” okuphawula abayizinkulungwane eziyikhulu namashumi amane nane njengalabo abagcwalisa ukugcwaliseka okuphelele nokokugcina kwezintombi eziyishumi. ISambulo isahluko seshumi nanye, ivesi leshumi nanye, safika ngoJulayi ka-2023, ngalokho kuphawulwa “isikhathi sokuphela,” lapho uDaniyeli neSambulo, ngofakazi ababili, kuphawula ukuthi ukwanda kolwazi okwambulwa ngoJulayi ka-2023 kukhomba inqubo yokubekwa uphawu kwabayi zinkulungwane eziyikhulu namashumi amane nane. Ishumi nanye kanye neshumi nanye kulingana namashumi amabili nambili, okuwuphawu lokuhlanganiswa kobuNkulunkulu nobuntu, futhi labo abadlula enqubweni yokuhlanzwa yezinyathelo ezintathu ekhiqiza abayizinkulungwane eziyikhulu namashumi amane nane bachazwa kuDaniyeli isahluko seshumi nambili, ivesi leshumi nambili, okunikeza olunye uphawu lukaPalmoni, ngokuba ishumi nambili liphindwe ngeshumi nambili kulingana nabayizinkulungwane eziyikhulu namashumi amane nane.

We will continue this study in the next article.

Sizoqhubeka nalesi sifundo esihlokweni esilandelayo.

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