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# The Hidden History of Verse Forty - Number Six

Historia Iliyofichika ya Aya ya Arobaini — Namba Sita

Eleven

Kumi na Moja

Author

Jeff Pippenger

Published

April 2, 2026

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As we take up the study of the hidden history we will consider both the internal and external lines of prophecy that are now understood as aligning with the history from the time of the end in verse forty unto the Sunday law of verse forty-one. The internal line of that prophetic history is marked by the book of Revelation in chapter eleven and verse eleven. The external line is marked by the book of Daniel in chapter eleven verse eleven. The external line of Daniel eleven—verse eleven arrived in history in 2014, and the internal line of Revelation eleven—verse eleven arrived in history on December 31, 2023. The external line represents the Republican horn of the earth beast and the internal line represents the Protestant horn of the earth beast.

Tunapoanza kujifunza historia iliyofichika, tutazingatia mistari ya unabii ya ndani na ya nje ambayo sasa inaeleweka kuwa inaafikiana na historia kuanzia wakati wa mwisho katika aya ya arobaini hadi sheria ya Jumapili ya aya ya arobaini na moja. Mstari wa ndani wa historia hiyo ya kinabii umeainishwa na kitabu cha Ufunuo katika sura ya kumi na moja na aya ya kumi na moja. Mstari wa nje umeainishwa na kitabu cha Danieli katika sura ya kumi na moja aya ya kumi na moja. Mstari wa nje wa Danieli 11—aya ya kumi na moja ulifika katika historia mwaka 2014, na mstari wa ndani wa Ufunuo 11—aya ya kumi na moja ulifika katika historia tarehe 31 Desemba, 2023. Mstari wa nje unawakilisha pembe ya Kirepublican ya mnyama wa nchi, na mstari wa ndani unawakilisha pembe ya Kiprotestanti ya mnyama wa nchi.

## The United States

Marekani

The book of Revelation identifies one primary nation as the subject of the latter days. That nation is the earth beast who forces the entire world to worship the papal sea beast. The book of Revelation identifies one primary nation, one confederacy of ten nations and one counterfeit church. The nation is the United States, the earth beast of chapter thirteen, the counterfeit church is the sea beast of chapter thirteen and the biblical ten-king confederacy of evil is the United Nations. Those three powers, represented as the dragon, the beast and the false prophet in Revelation sixteen, lead the world to Armageddon.

Kitabu cha Ufunuo kinaitambulisha taifa moja kuu kuwa ndilo mhusika wa siku za mwisho. Taifa hilo ni mnyama wa nchi anayelazimisha ulimwengu wote kumwabudu mnyama wa baharini wa upapa. Kitabu cha Ufunuo kinaitambulisha taifa moja kuu, shirikisho moja la mataifa kumi, na kanisa moja bandia. Taifa hilo ni Marekani, mnyama wa nchi wa sura ya kumi na tatu; kanisa bandia ni mnyama wa baharini wa sura ya kumi na tatu; na shirikisho la kibiblia la wafalme kumi wa uovu ni Umoja wa Mataifa. Hizo nguvu tatu, zinazowakilishwa kama joka, mnyama, na nabii wa uongo katika Ufunuo kumi na sita, zinaongoza ulimwengu hadi Har–Magedoni.

They are each identified in Daniel eleven, verses forty to forty-five, where the counterfeit church comes to her end between the seas and the glorious holy mountain in verse forty-five, which geographically aligns with Revelation’s Armageddon. Verse forty begins in 1798 when the sea beast, that is the counterfeit church received a deadly wound and the passage ends with that resurrected sea beast, who is the whore of Revelation seventeen dying the second time, thus ending the passage right where it began. The primary nation in both the book of Revelation and Daniel, is the United States, the earth beast of Revelation thirteen’s chapter of rebellion. The earth beast is also the false prophet in chapter sixteen of Revelation, and in verse forty of Daniel eleven, it is the chariots, ships and horsemen.

Kila mmoja wao ametambuliwa katika Danieli kumi na moja, aya arobaini hadi arobaini na tano, ambapo kanisa bandia linafikia mwisho wake kati ya bahari na mlima mtakatifu wa utukufu katika aya ya arobaini na tano, jambo ambalo kijiografia linalingana na Har–Magedoni ya Ufunuo. Aya ya arobaini huanza mwaka 1798 wakati mnyama wa baharini, yaani, kanisa bandia, alipopokea jeraha la mauti, na kifungu hicho kinaishia kwa yule mnyama wa baharini aliyefufuliwa, ambaye ni kahaba wa Ufunuo kumi na saba, akifa mara ya pili, hivyo kukimaliza kifungu hicho hapo hapo kilipoanzia. Taifa kuu katika kitabu cha Ufunuo na Danieli pia ni Marekani, mnyama wa nchi wa sura ya uasi ya Ufunuo kumi na tatu. Mnyama wa nchi pia ndiye nabii wa uongo katika sura ya kumi na sita ya Ufunuo, na katika aya ya arobaini ya Danieli kumi na moja, yeye ndiye magari ya vita, meli, na wapanda farasi.

## Half Truths are No Truth at All

Nusu ya Kweli si Kweli Hata Kidogo

The nation that is the subject of both Daniel and Revelation in the latter days is the United States and Daniel chapter eleven begins by specifically identifying that nation’s final president. This truth is an established biblical fact which Laodicean Seventh-day Adventists reject by hiding behind a half-truth. The half truth they hide behind on this subject is their agreement that it is the United States that is both the earth beast of Revelation thirteen and also the false prophet of chapter sixteen; yet they refuse to see that Donald Trump is a primary subject of biblical prophecy in the latter days. God never changes and when He interacted with Egypt, Pharoah was a primary subject of the prophetic history, then with Babylon, Nebuchadnezzar and Belshazzar are named. Cyrus was named. Darius was named. The Bible specifically identifies the last ruler of the earth beast, and it is not a casual reference. Adventism knows who the United States is, in end-time prophecy, but cannot see that God addresses both the nation and its leader in every prophetic scenario, and all of those previous sacred histories illustrate the latter days.

Taifa ambalo ni mhusika wa Danieli na Ufunuo katika siku za mwisho ni Marekani, na Danieli sura ya kumi na moja huanza kwa kumtambulisha waziwazi rais wa mwisho wa taifa hilo. Ukweli huu ni hoja thabiti ya kibiblia ambayo Waadventista Wasabato wa Laodikia huikataa kwa kujificha nyuma ya nusu-ukweli. Nusu-ukweli wanaojificha nyuma yake kuhusu suala hili ni kukubali kwao kwamba ni Marekani iliyo mnyama wa nchi wa Ufunuo kumi na tatu, na pia nabii wa uongo wa sura ya kumi na sita; hata hivyo wanakataa kuona kwamba Donald Trump ni mhusika mkuu wa unabii wa kibiblia katika siku za mwisho. Mungu habadiliki kamwe, na alipojihusisha na Misri, Farao alikuwa mhusika mkuu wa historia ya kiunabii; kisha kwa Babeli, Nebukadneza na Belshaza wametajwa kwa majina. Koreshi alitajwa kwa jina. Dario alitajwa kwa jina. Biblia humtambulisha waziwazi mtawala wa mwisho wa mnyama wa nchi, wala huo si utajo wa kupita tu. Uadventista unajua Marekani ni nani katika unabii wa wakati wa mwisho, lakini hauwezi kuona kwamba Mungu hulishughulikia taifa pamoja na kiongozi wake katika kila mazingira ya kiunabii, na kwamba historia zote hizo takatifu za awali huzidhihirisha siku za mwisho.

## Trump in the Final Vision

Baragumu katika Maono ya Mwisho

Donald Trump is the first subject in Daniel’s final vision, which is the climax of all the prophetic visions, not simply in the book of Daniel, but the entire Bible.

Donald Trump ndiye mhusika wa kwanza katika maono ya mwisho ya Danieli, ambayo ndiyo kilele cha maono yote ya kinabii, si tu katika kitabu cha Danieli, bali katika Biblia nzima.

The theme of the last vision of prophetic history within God’s Word is Donald Trump. He is the symbol that identifies the footsteps of the external latter-day prophecy of the hidden history of verse forty. He is also the link that identifies and establishes the internal line of the one hundred and forty-four thousand. The one hundred and forty-four thousand are the Protestant horn upon the earth beast of Revelation thirteen, and Donald Trump represents the Republican horn of the same beast. The beast is the Constitution of the United States as represented by the constitutional republican government that initially placed a separation between the two horns, but ultimately unites the horns into an image of the papal sea beast.

Mada ya njozi ya mwisho ya historia ya kinabii ndani ya Neno la Mungu ni Donald Trump. Yeye ndiye ishara inayotambulisha hatua za unabii wa nje wa siku za mwisho wa historia iliyofichika ya aya ya arobaini. Yeye pia ndiye kiungo kinachotambulisha na kuimarisha mstari wa ndani wa wale mia moja arobaini na nne elfu. Wale mia moja arobaini na nne elfu ni pembe ya Kiprotestanti juu ya mnyama wa nchi wa Ufunuo kumi na tatu, na Donald Trump anawakilisha pembe ya Kirepublican ya mnyama huyo huyo. Mnyama huyo ni Katiba ya Marekani kama inavyowakilishwa na serikali ya kikatiba ya Kirepublican ambayo mwanzoni iliweka utengano kati ya pembe hizo mbili, lakini hatimaye inaunganisha pembe hizo kuwa mfano wa mnyama wa baharini wa kipapa.

Sister White repeatedly aligns Daniel chapter three’s golden image with the Sunday law of the latter days; so, who does Nebuchadnezzar represent? Adventism will inform you it is the United States, the earth beast of chapter thirteen of Revelation, which equates to identifying that it was Babylon that threw Shadrach, Meshak and Abednego into the fire. It was Nebuchadnezzar that the Bible identifies as the one who was responsible at the Sunday law, so who is Nebuchadnezzar, if it is not the president that rules when the soon coming Sunday law arrives?

Dada White mara kwa mara anaihusianisha sanamu ya dhahabu ya Danieli sura ya tatu na sheria ya Jumapili ya siku za mwisho; basi, Nebukadreza anawakilisha nani? Waadventista watakuambia ni Marekani, mnyama wa nchi wa Ufunuo sura ya kumi na tatu, jambo ambalo ni sawa na kutambua kwamba ilikuwa Babeli iliyowatupa Shadraka, Meshaki na Abednego motoni. Ilikuwa ni Nebukadreza ambaye Biblia inamtambulisha kuwa ndiye aliyekuwa na wajibu katika sheria ya Jumapili, basi Nebukadreza ni nani, ikiwa si rais anayetawala wakati sheria ya Jumapili inayokaribia sana kuja itakapowasili?

## Three

Tatu

Daniel’s last vision, which is the vision of the Hiddekel River is broken into three chapters that each align with the characteristics of the three angels of Revelation fourteen. The three chapters represent the first, second and third angels, but they also represent Daniel’s last message. His first message of chapter one also represents the three angels of Revelation fourteen, and in so doing the signature of Alpha and Omega is placed upon chapter one and the vision of the Hiddekel River.

Maono ya mwisho ya Danieli, ambayo ndiyo maono ya Mto Hiddekeli, yamegawanywa katika sura tatu ambazo kila moja inapatana na sifa za malaika watatu wa Ufunuo kumi na nne. Sura hizo tatu zinamwakilisha malaika wa kwanza, wa pili, na wa tatu, lakini pia zinawakilisha ujumbe wa mwisho wa Danieli. Ujumbe wake wa kwanza wa sura ya kwanza pia unawawakilisha malaika watatu wa Ufunuo kumi na nne, na kwa kufanya hivyo, chapa ya Alfa na Omega inawekwa juu ya sura ya kwanza na juu ya maono ya Mto Hiddekeli.

Daniel’s last vision is set upon the framework of the Hebrew word “truth,” which is made up of the first, thirteenth and the last and twenty-second letter of the Hebrew alphabet. Chapter ten identifies Daniel as a student of prophecy who is transformed from a Laodicean unto a Philadelphian on the twenty-second day. Daniel is then empowered to understand the unsealed increase of knowledge represented in chapter twelve. The first and last chapters of the vision identify Daniel as a symbol of the one hundred and forty-four thousand, who are genuine students of prophecy.

Maono ya mwisho ya Danieli yamewekwa juu ya mfumo wa neno la Kiebrania “kweli,” ambalo linaundwa na herufi ya kwanza, ya kumi na tatu, na ya mwisho, ya ishirini na mbili ya alfabeti ya Kiebrania. Sura ya kumi inamtambulisha Danieli kuwa mwanafunzi wa unabii ambaye anabadilishwa kutoka hali ya Laodikia kuwa wa Filadelfia katika siku ya ishirini na mbili. Kisha Danieli anatiwa uwezo wa kuelewa ongezeko la maarifa lililofunuliwa, linalowakilishwa katika sura ya kumi na mbili. Sura za kwanza na za mwisho za maono hayo zinamtambulisha Danieli kama ishara ya wale mia moja arobaini na nne elfu, ambao ni wanafunzi wa kweli wa unabii.

> “Whatever may be man’s intellectual advancement, let him not for a moment think that there is no need of thorough and continuous searching of the Scriptures for greater light. As a people we are called individually to be students of prophecy.” Testimonies, volume 5, 708.

> “Haidhuru maendeleo ya kiakili ya mwanadamu yawe kiasi gani, asidhani hata kwa dakika moja kwamba hakuna haja ya kuyachunguza Maandiko kwa kina na kwa kuendelea ili kupata nuru iliyo kuu zaidi. Kama watu, tumeitwa kila mmoja mmoja kuwa wanafunzi wa unabii.” Testimonies, volume 5, 708.

Chapter one identifies the same truths of the Hiddekel River vision, and the Hiddekel River vision’s first chapter identifies the same truth as its third and last chapter. The book of Daniel bears the signature of Alpha and Omega for chapter one identifies the three step testing process of the everlasting gospel and so does chapter twelve. Then within the three chapters which make up Daniel’s final vision, the first chapter is the alpha and the third chapter is the omega. This aligns with Daniel’s first test of what food to eat and his third and final test when he was judged by Nebuchadnezzar after three years. Daniel one’s alpha test was over the methodology of Bible study as represented by eating either the Babylonian fare or the vegetarian fare.

Sura ya kwanza hutambulisha kweli zilezile za njozi ya Mto Hiddekeli, na sura ya kwanza ya njozi ya Mto Hiddekeli hutambulisha kweli ileile kama sura yake ya tatu na ya mwisho. Kitabu cha Danieli kina muhuri wa Alfa na Omega, kwa maana sura ya kwanza hutambulisha mchakato wa majaribu wa hatua tatu wa injili ya milele, na sura ya kumi na mbili nayo hufanya vivyo hivyo. Kisha ndani ya sura tatu zinazounda njozi ya mwisho ya Danieli, sura ya kwanza ndiyo alfa na sura ya tatu ndiyo omega. Hili lapatana na jaribu la kwanza la Danieli kuhusu chakula gani cha kula na jaribu lake la tatu na la mwisho alipoamuliwa na Nebukadreza baada ya miaka mitatu. Jaribu la alfa la Danieli 1 lilihusu mbinu ya kujifunza Biblia kama ilivyowakilishwa kwa kula ama chakula cha Babeli au chakula cha mboga.

Daniel’s faithfulness to the methodology of “line upon line” allowed him to be found “in all matters of wisdom and understanding, that the king enquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm.” In the omega chapter twelve it is the wise who understand all matters of wisdom that are increased when the prophetic Word is unsealed. Chapter twelve is the omega to chapter one, and it is also the omega to chapter ten, the alpha of the Hiddekel vision. In that alpha chapter ten, Daniel settles into the spiritual experience aligning with the wise settling into the intellectual experience in chapter twelve. Chapter one underlines that it is the methodology of biblical study that allows the student of prophecy to settle into the truth both spiritually and intellectually in order to be sealed.

Uaminifu wa Danieli kwa mbinu ya “mstari juu ya mstari” ulimwezesha kuonekana kwamba “katika mambo yote ya hekima na ufahamu, ambayo mfalme aliwauliza, aliwaona kuwa bora mara kumi kuliko waganga wote na wanajimu wote waliokuwa katika ufalme wake wote.” Katika omega ya sura ya kumi na mbili ni wenye hekima wanaofahamu mambo yote ya hekima yanayoongezwa wakati Neno la kiunabii linafunguliwa muhuri. Sura ya kumi na mbili ni omega kwa sura ya kwanza, nayo pia ni omega kwa sura ya kumi, alfa ya njozi ya Hidekeli. Katika alfa hiyo, sura ya kumi, Danieli anatulia katika uzoefu wa kiroho unaolingana na wenye hekima kutulia katika uzoefu wa kiakili katika sura ya kumi na mbili. Sura ya kwanza inasisitiza kwamba ni mbinu ya kujifunza Biblia inayomwezesha mwanafunzi wa unabii kutulia katika kweli, kiroho na kiakili, ili kutiwa muhuri.

Representing the genuine students of prophecy in the latter days, Daniel and the three worthies are the wise who not only understand the increase of knowledge that is unsealed at the time of the end in 1989, but they also understand the increase of knowledge at 9/11. Ultimately, they understand the unsealed increase of knowledge on December 31, 2023.

Wakiwawakilisha wanafunzi wa kweli wa unabii katika siku za mwisho, Danieli na wale mashujaa watatu ni wenye hekima ambao si kwamba wanaelewa tu kuongezeka kwa maarifa kunakofunuliwa wakati wa mwisho mwaka 1989, bali pia wanaelewa kuongezeka kwa maarifa mnamo 9/11. Hatimaye, wanaelewa kuongezeka kwa maarifa kulikofunuliwa tarehe 31 Desemba 2023.

In their pursuit of God’s prophetic light, they are changed from the Laodicean Seventh-day Adventist movement of the one hundred and forty-four thousand unto the Philadelphian movement of the one hundred and forty-four thousand. When the change occurs, they are separated from those who fled from the vision of the looking glass.

Katika kuutafuta kwao nuru ya unabii ya Mungu, wanabadilishwa kutoka katika vuguvugu la Kilaodikia la Waadventista Wasabato la wale mia moja na arobaini na nne elfu hadi katika vuguvugu la Kifiladelfia la wale mia moja na arobaini na nne elfu. Mabadiliko hayo yanapotokea, wanatengwa na wale walioikimbia njozi ya kioo cha kujitazamia.

## Message of Human Rebellion

Ujumbe wa Uasi wa Mwanadamu

Chapters ten and twelve address the one hundred and forty-four thousand, for they are the first and third steps in the framework of truth. Once empowered by the internal experience of the looking glass vision of chapter ten, along with being enlightened with the unsealed understanding of Daniel twelve, they are to proclaim the message of human rebellion. The message of human rebellion is represented by the books of Daniel and Revelation, and the message of rebellion is placed within the prophetic framework of the kingdoms of Bible prophecy set forth in Daniel. The prophetic symbolism of the testimony of human rebellion within the book of Daniel is fully represented in chapter eleven. Chapter eleven is a history beginning at the ending of Babylon and the beginning of the Medes and Persians. It is therefore beginning with the deadly wound of Babylon, which typifies the deadly wound of the papacy in 1798. When the papacies’ deadly wound is healed at the soon coming Sunday law, she becomes the head of the threefold union of the dragon, the beast and the false prophet. She then is the woman riding the beast in Revelation seventeen, and that woman has Babylon the Great written upon her forehead. At the soon coming Sunday law the deadly wound of both Babylon and the papacy is healed.

Sura ya kumi na ya kumi na mbili zinawahusu wale mia moja arobaini na nne elfu, kwa maana hizo ndizo hatua ya kwanza na ya tatu katika mfumo wa ukweli. Mara baada ya kupewa uwezo kwa uzoefu wa ndani wa njozi ya kioo ya sura ya kumi, pamoja na kupewa nuru kwa ufahamu uliofunuliwa wa Danieli 12, wanapaswa kuitangaza ujumbe wa uasi wa kibinadamu. Ujumbe wa uasi wa kibinadamu unawakilishwa na vitabu vya Danieli na Ufunuo, na ujumbe wa uasi umewekwa ndani ya mfumo wa kiunabii wa falme za unabii wa Biblia zilizowekwa mbele katika Danieli. Ishara za kiunabii za ushuhuda wa uasi wa kibinadamu ndani ya kitabu cha Danieli zinawakilishwa kikamilifu katika sura ya kumi na moja. Sura ya kumi na moja ni historia inayoanza katika mwisho wa Babeli na mwanzo wa Wamedi na Waajemi. Kwa hiyo inaanza na jeraha la mauti la Babeli, ambalo ni kielelezo cha jeraha la mauti la upapa katika mwaka 1798. Jeraha la mauti la upapa litakapoponywa katika sheria ya Jumapili inayokuja upesi, ndipo anakuwa kichwa cha muungano wa pande tatu wa joka, mnyama, na nabii wa uongo. Hapo ndipo anakuwa mwanamke ampandaye yule mnyama katika Ufunuo 17, na mwanamke huyo ameandikwa katika kipaji cha uso wake, Babeli Mkuu. Katika sheria ya Jumapili inayokuja upesi, jeraha la mauti la Babeli na la upapa vyote viwili vinaponywa.

The human rebellion represented from the time of Babylon through to the end of the world is the framework of the book of Daniel, and chapter eleven is the external prophetic message that chronicles that rebellion of the last days. That testimony of rebellion found in chapter eleven aligns with and within the last six verses of the chapter. The last six verses are the message of human rebellion, and those last six verses are represented with and within the hidden history of verse forty. In so doing the book of Daniel is reduced to one chapter, which in turn is reduced to six verses of that very chapter, which is in turn reduced to the hidden history of the last half of one verse.

Uasi wa mwanadamu unaowakilishwa tangu wakati wa Babeli hadi mwisho wa ulimwengu ndio mfumo wa kitabu cha Danieli, na sura ya kumi na moja ndiyo ujumbe wa nje wa kinabii unaorekodi uasi huo wa siku za mwisho. Ushuhuda huo wa uasi unaopatikana katika sura ya kumi na moja unapatana na unapatikana ndani ya aya sita za mwisho za sura hiyo. Aya sita za mwisho ndizo ujumbe wa uasi wa mwanadamu, na aya hizo sita za mwisho zinawakilishwa pamoja na ndani ya historia iliyofichika ya aya ya arobaini. Kwa kufanya hivyo kitabu cha Danieli kinapunguzwa kuwa sura moja, ambayo nayo kwa upande wake inapunguzwa kuwa aya sita za sura hiyo hiyo, ambayo nayo tena inapunguzwa kuwa historia iliyofichika ya nusu ya mwisho ya aya moja.

Chapter eleven represents the thirteenth letter that is preceded by the first and followed by the last letters of the Hebrew alphabet, and the first and last are always the same. The first chapter identifies the wise being separated from the foolish at the looking glass vision and the last chapter identifies the wise being separated from the foolish at the unsealing. Inspiration informs us that the sealing of the one hundred and forty-four thousand is a “settling into the truth, both intellectually and spiritually.” Chapter ten identifies the sealing of the one hundred and forty-four thousand spiritually and chapter twelve shows the intellectual. Chapter ten identifies three touches and three interactions with heavenly beings. Chapter twelve identifies a three-step purification of the wise that is accomplished by the increase of the intellectual prophetic truth as “purified, made white and tried.” Just as chapter ten has two symbols of three, with the three touches and three heavenly encounters; chapter twelve has the three-step testing process, as well as, three time prophecies.

Sura ya kumi na moja inawakilisha herufi ya kumi na tatu ambayo imetanguliwa na ya kwanza na ikafuatwa na ya mwisho ya alfabeti ya Kiebrania, na ya kwanza na ya mwisho daima ni zilezile. Sura ya kwanza inatambulisha wenye hekima wakitenganishwa na wapumbavu katika ono la kioo cha kujiangalia, na sura ya mwisho inatambulisha wenye hekima wakitenganishwa na wapumbavu katika kufunuliwa kwa muhuri. Uvuvio unatufahamisha kwamba kutiwa muhuri kwa wale mia moja arobaini na nne elfu ni “kuthibitika katika kweli, kiakili na kiroho pia.” Sura ya kumi inatambulisha kutiwa muhuri kwa wale mia moja arobaini na nne elfu kiroho, na sura ya kumi na mbili huonyesha upande wa kiakili. Sura ya kumi inatambulisha miguso mitatu na maingiliano matatu na viumbe wa mbinguni. Sura ya kumi na mbili inatambulisha utakaso wa hatua tatu wa wenye hekima unaotimizwa kwa kuongezeka kwa ukweli wa kiakili wa kinabii kama “kutakaswa, kufanywa weupe, na kujaribiwa.” Kama vile sura ya kumi ilivyo na alama mbili za tatu, yaani miguso mitatu na miungano mitatu ya mbinguni; ndivyo sura ya kumi na mbili ilivyo na mchakato wa hatua tatu wa kujaribiwa, na pia unabii wa nyakati tatu.

Chapter ten’s three heavenly encounters bear the signature of truth for the first and last heavenly being to interact with Daniel was the angel Gabriel, and the middle being was Michael. Three angels, but Christ was the angel in the second step. The three touches represent a progressive three-step empowerment of Daniel. Within the passage Daniel identifies the looking glass vision three times, and in so doing he is placing the three looking glass visions within seven references of the mareh vision in chapter ten. Twice the Hebrew word mareh is translated as “appearance,” and twice as “vision,” and three other times it is translated as “vision.” The ‘three other times’ are not mareh, they are the feminine expression of mareh, which is marah. Chapter ten has three touches of progressive empowerment, three heavenly encounters that bear the signature of truth and three looking glass visions that are a part of seven references of the appearance of Christ.

Mikutano mitatu ya mbinguni ya sura ya kumi hubeba alama ya kweli, kwa maana kiumbe wa kwanza na wa mwisho wa mbinguni kuwasiliana na Danieli alikuwa malaika Gabrieli, na yule wa katikati alikuwa Mikaeli. Malaika watatu, lakini Kristo alikuwa malaika katika hatua ya pili. Miguso hiyo mitatu inawakilisha kutiwa nguvu kwa Danieli kwa hatua tatu za maendeleo. Ndani ya kifungu hicho Danieli anaitaja njozi ya kioo mara tatu, na kwa kufanya hivyo anaweka zile njozi tatu za kioo ndani ya marejeo saba ya njozi ya mareh katika sura ya kumi. Mara mbili neno la Kiebrania mareh limetafsiriwa kuwa “mwonekano,” na mara mbili kuwa “ono,” na mara tatu nyingine limetafsiriwa kuwa “ono.” Hizo “mara tatu nyingine” si mareh; ni umbo la kike la mareh, nalo ni marah. Sura ya kumi ina miguso mitatu ya kutiwa nguvu kwa maendeleo, mikutano mitatu ya mbinguni inayobeba alama ya kweli, na njozi tatu za kioo ambazo ni sehemu ya marejeo saba ya mwonekano wa Kristo.

## Appearance

Mwonekano

The two times mareh is translated as appearance align with the two times it is translated as vision. Together they identify Christ as a symbol that appears as a waymark in prophetic history. In Revelation chapter ten, an angel descends and places one foot on the land and the other on the sea. Sister White informs us the angel was “no less a personage than Jesus Christ.” The angel of Revelation ten is the “appearance” of Christ in prophetic history. He appears in verse thirteen of Daniel chapter eight as Palmoni, and in Revelation chapter five onward He appears as the Lion of the tribe of Judah. Daniel is representing those of the last days who follow the prophetic appearances of Christ, wherever He might go. If they are faithful to do so, they are led to the looking glass vision where the unfaithful flee.

Mara mbili neno *mareh* linapotafsiriwa kuwa “kuonekana” zinapatana na mara mbili linapotafsiriwa kuwa “ono.” Kwa pamoja vinamtambulisha Kristo kama ishara inayoonekana kama alama ya njia katika historia ya unabii. Katika Ufunuo sura ya kumi, malaika hushuka na kuweka mguu mmoja juu ya nchi na mwingine juu ya bahari. Dada White anatufahamisha kwamba malaika huyo alikuwa “si mwingine ila Yesu Kristo mwenyewe.” Malaika wa Ufunuo 10 ndiye “kuonekana” kwa Kristo katika historia ya unabii. Anaonekana katika aya ya kumi na tatu ya Danieli sura ya nane kama Palmoni, na kuanzia Ufunuo sura ya tano anaonekana kama Simba wa kabila la Yuda. Danieli anawawakilisha wale wa siku za mwisho wanaofuata maonekana ya kinabii ya Kristo, popote aendako. Ikiwa watakuwa waaminifu kufanya hivyo, wanaongozwa hadi kwenye ono la kioo cha kujitazamia, ambako wasiokuwa waaminifu hukimbia.

Chapter twelve’s three-step purification based upon understanding the knowledge that is increased when a prophecy is unsealed is accompanied by three ‘time prophecies,’ which represent three distinct fulfillments for each of the three verses. Verse seven’s twelve hundred and sixty years, verse eleven’s twelve hundred and ninety years and verse twelves thirteen hundred and thirty-five years identify three verses that each contain a time prophecy which was fulfilled in history, and thereafter recognized by the Millerites as historical confirmation of the message they proclaimed. The prediction in the verse, the historical fulfillment and the Millerite application of that history witness to the latter-day fulfillment of those three prophecies. But the Millerites application of time is no longer valid, so the time references in the verses are to be applied as symbols, not as time. The symbolism is established in the verses through applying the verse, the verse’s fulfillment in history and the Millerite presentation of the message.

Hatua tatu za utakaso za sura ya kumi na mbili, zinazotegemea kuelewa ujuzi unaoongezwa wakati unabii unapofunuliwa, zinaambatana na “unabii” tatu za “wakati,” ambazo zinawakilisha utimilifu tatu tofauti kwa kila mojawapo ya mistari hiyo mitatu. Miaka elfu moja mia mbili na sitini ya mstari wa saba, miaka elfu moja mia mbili na tisini ya mstari wa kumi na moja, na miaka elfu moja mia tatu na thelathini na mitano ya mstari wa kumi na mbili, hutambulisha mistari mitatu ambayo kila mmoja una unabii wa wakati uliotimizwa katika historia, na baadaye kutambuliwa na Wamilleri kuwa uthibitisho wa kihistoria wa ujumbe waliouhubiri. Utabiri katika mstari huo, utimilifu wa kihistoria, na matumizi ya kihistoria yaliyofanywa na Wamilleri hushuhudia utimilifu wa siku za mwisho wa unabii huo mitatu. Lakini matumizi ya wakati ya Wamilleri hayana tena uhalali, hivyo marejeo ya wakati yaliyo katika mistari hiyo yanapaswa kutumika kama alama, si kama wakati. Uakifishaji huo wa kiishara umewekwa katika mistari hiyo kwa kuitumia mistari yenyewe, utimilifu wa mistari hiyo katika historia, na uwasilishaji wa ujumbe uliofanywa na Wamilleri.

Chapter eleven’s chronology of human rebellion is woven together by leagues, treaties and covenants. The human covenants that are represented within the history of chapter eleven are contrasted with the Divine covenant.

Mlolongo wa nyakati wa uasi wa mwanadamu katika sura ya kumi na moja umefumwa pamoja kwa mapatano, mikataba na maagano. Maagano ya kibinadamu yanayowakilishwa ndani ya historia ya sura ya kumi na moja yanawekwa katika mkabala na agano la Kiungu.

> “In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed.” Review and Herald, February 26, 1914.

> “Katika siku za mwisho za historia ya dunia hii, agano la Mungu na watu wake wazishikao amri zake litafanywa upya.” Review and Herald, Februari 26, 1914.

Rome establishes the entire vision, and when papal Rome is first addressed in chapter eleven, she is identified as “them that forsake the holy covenant.” The internal line in Daniel eleven, which is also the internal line within the hidden history of verse forty, represents those who enter into covenant with God in the latter days, and the external line identifies those who forsake that very covenant. In illustrating the class who will not be benefitted by the increase of knowledge in the latter days, their external history is woven upon the prophetic thread of broken human treaties.

Rumi huiweka msingi wa maono yote, na wakati Rumi ya upapa inapotajwa kwa mara ya kwanza katika sura ya kumi na moja, inatambulishwa kuwa ni “wale waiachao agano takatifu.” Mstari wa ndani katika Danieli kumi na moja, ambao pia ndio mstari wa ndani ndani ya historia iliyofichika ya aya ya arobaini, unawakilisha wale wanaoingia katika agano na Mungu katika siku za mwisho, na mstari wa nje unawatambulisha wale wanaoliacha agano hilo hilo. Katika kuonyesha tabaka ambalo halitanufaishwa na kuongezeka kwa maarifa katika siku za mwisho, historia yao ya nje imefumwa juu ya uzi wa kinabii wa maagano ya kibinadamu yaliyovunjwa.

Woven into the internal line of the one hundred and forty-four thousand are multiple symbols and illustrations of the covenant relationship of God with His latter-day remnant people. The symbol of the number “eleven” is one of those truths, and the fact that the eleventh verse of chapter eleven identifies the external and internal vision of the latter days is emphasized by Isaiah identifying the purpose and work of God’s last day covenant people in chapter eleven, and verse eleven.

Zimefumwa ndani ya mstari wa ndani wa wale mia moja arobaini na nne elfu alama na vielelezo mbalimbali vya uhusiano wa agano wa Mungu na watu Wake wa masalio wa siku za mwisho. Alama ya namba “kumi na moja” ni mojawapo ya kweli hizo, na ukweli kwamba aya ya kumi na moja ya sura ya kumi na moja inatambulisha maono ya nje na ya ndani ya siku za mwisho unasisitizwa na Isaya kwa kutambulisha kusudi na kazi ya watu wa agano wa Mungu wa siku za mwisho katika sura ya kumi na moja, aya ya kumi na moja.

> And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. Isaiah 11:11.

> Itakuwa katika siku hiyo, Bwana ataunyosha mkono wake tena, mara ya pili, ili kuwakomboa mabaki ya watu wake watakaokuwa wamesalia, kutoka Ashuru, na kutoka Misri, na kutoka Pathrosi, na kutoka Kushi, na kutoka Elamu, na kutoka Shinari, na kutoka Hamathi, na kutoka visiwa vya bahari. Isaya 11:11.

## The Scattering

Kutawanyika

In the last days the remnant people of God will have been twice scattered, needing to be gathered. Verse seven of Daniel twelve identifies a scattering of God’s people in the last days, thus representing the twelve hundred and sixty days as a symbol of a scattering.

Katika siku za mwisho, watu wa Mungu waliosalia watakuwa wametawanywa mara mbili, wakihitaji kukusanywa. Aya ya saba ya Danieli kumi na mbili inatambulisha kutawanywa kwa watu wa Mungu katika siku za mwisho, hivyo ikiwakilisha zile siku elfu moja mia mbili na sitini kuwa ishara ya kutawanywa.

> And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. Daniel 12:7.

> Nami nikamsikia yule mtu aliyekuwa amevaa kitani, aliyekuwa juu ya maji ya mto, alipoinua mkono wake wa kuume na mkono wake wa kushoto kuelekea mbinguni, akaapa kwa yeye aliye hai milele na milele ya kwamba itakuwa kwa wakati, nyakati, na nusu; na atakapokuwa amemaliza kuutawanya nguvu za watu watakatifu, mambo haya yote yatatimizwa. Danieli 12:7.

The two witnesses were scattered in Revelation chapter eleven after they gave their testimony.

Mashahidi wawili walitawanywa katika Ufunuo sura ya kumi na moja baada ya kutoa ushuhuda wao.

> And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. Revelation 11:7–10.

> Na watakapomaliza ushuhuda wao, yule mnyama apandaye kutoka katika shimo lisilo na mwisho atafanya vita nao, naye atawashinda na kuwaua. Na maiti zao zitalala katika njia ya mji ule mkuu, ambao kwa maana ya rohoni huitwa Sodoma na Misri, mahali ambapo pia Bwana wetu alisulubiwa. Na watu wa jamaa na kabila na lugha na taifa watazitazama maiti zao kwa muda wa siku tatu na nusu, wala hawataruhusu maiti zao kutiwa makaburini. Na hao wakaao juu ya nchi watafurahi kwa ajili yao, na kushangilia, nao watatuma vipawa wao kwa wao; kwa sababu hao manabii wawili waliwatesa hao waliokaa juu ya nchi. Ufunuo 11:7–10.

In the next verse, verse eleven, the two witnesses are resurrected from their death in the street of Sodom and Egypt. That same death is portrayed by Ezekiel as a valley of scattered, dead, dry bones. The two witnesses represent the Republican and Protestant horns that were slain in 2020. The Protestant horn died at its false prediction of July 18, 2020 and the Republican horn died at the stolen election of 2020. Isaiah identifies that when the witnesses are resurrected, which he identifies as being gathered a second time, those witnesses become the ensign that gathers the eleventh-hour workers.

Katika aya inayofuata, aya ya kumi na moja, mashahidi wawili wanafufuliwa kutoka katika mauti yao barabarani pa Sodoma na Misri. Mauti hiyo hiyo inaonyeshwa na Ezekieli kuwa bonde la mifupa iliyotawanyika, iliyokufa, mikavu. Mashahidi wawili wanawakilisha pembe za Kirepublican na Kiprotestanti ambazo ziliuawa mwaka 2020. Pembe ya Kiprotestanti ilikufa katika unabii wake wa uongo wa Julai 18, 2020, na pembe ya Kirepublican ilikufa katika uchaguzi wa 2020 ulioibiwa. Isaya anatambulisha kwamba mashahidi wanapofufuliwa, jambo analolitambulisha kuwa ni kukusanywa mara ya pili, mashahidi hao huwa bendera inayowakusanya watenda kazi wa saa ya kumi na moja.

> And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:10–12.

> Na katika siku hiyo kutakuwa na mzizi wa Yese, atakayesimama kuwa ishara kwa watu; kwake Mataifa wataitafuta; na mahali pake pa kupumzika patakuwa pa utukufu. Tena itakuwa katika siku hiyo, ya kwamba Bwana atanyoosha mkono wake mara ya pili ili kuwapata tena mabaki ya watu wake watakaobaki, kutoka Ashuru, na kutoka Misri, na kutoka Pathrosi, na kutoka Kushi, na kutoka Elamu, na kutoka Shinari, na kutoka Hamathi, na kutoka visiwa vya bahari. Naye atasimamisha ishara kwa mataifa, naye atawakusanya waliofukuzwa wa Israeli, na kuwakutanisha pamoja waliotawanyika wa Yuda kutoka pande nne za dunia. Isaya 11:10–12.

When the Lord sets his hand the second time to gather, he assembles “the outcasts of Israel.” The “outcasts of Israel” become the ensign to the Gentiles, and for this reason they must be cast out before they are gathered. They were cast out into Ezekiel’s valley of dead bones and once slain, they laid in the street where also our Lord was crucified, while the other class rejoiced.

Bwana atakaponyosha mkono wake mara ya pili ili kukusanya, awakusanya “waliotupwa wa Israeli.” “Waliotupwa wa Israeli” wanakuwa bendera kwa Mataifa, na kwa sababu hii ni lazima watupwe nje kabla ya kukusanywa. Walitupwa nje katika bonde la mifupa mikavu la Ezekieli, na walipokwisha kuuawa, walilala barabarani mahali pale ambapo pia Bwana wetu alisulubiwa, huku tabaka lile jingine likifurahi.

> Hear the word of the Lord, ye that tremble at his word; Your brethren that hated you, that cast you out for my name’s sake, said, Let the Lord be glorified: but he shall appear to your joy, and they shall be ashamed. Isaiah 66:5.

> Lisikieni neno la Bwana, ninyi mnaolitetemekea neno lake; Ndugu zenu waliowachukia, waliowafukuza kwa ajili ya jina langu, walisema, Bwana atukuzwe; lakini yeye atatokea kwa furaha yenu, nao watatahayarika. Isaya 66:5.

Those who tremble at God’s Word are cast out by their brethren which hated them. Jeremiah identifies what happens to the brethren that hated the ensign.

Wale waaminio kwa kutetemeka mbele ya Neno la Mungu hutupwa nje na ndugu zao waliowachukia. Yeremia anaeleza kinachowapata ndugu wale waliyoichukia bendera.

> Therefore thus saith the Lord, Behold, I will bring evil upon them, which they shall not be able to escape; and though they shall cry unto me, I will not hearken unto them. Jeremiah 11:11.

> Kwa hiyo, BWANA asema hivi, Tazama, nitaleta juu yao maovu ambayo hawataweza kuyaepuka; na ijapokuwa watanililia, sitawasikiliza. Yeremia 11:11.

The context of verse eleven is God’s covenant, and all the prophets address the last days, so the covenant being discussed is the renewing of the covenant with the one hundred and forty-four thousand.

Muktadha wa aya ya kumi na moja ni agano la Mungu, na manabii wote wanazungumzia siku za mwisho, hivyo agano linalozungumziwa ni kufanywa upya kwa agano pamoja na wale mia moja arobaini na nne elfu.

> The word that came to Jeremiah from the Lord, saying, Hear ye the words of this covenant, and speak unto the men of Judah, and to the inhabitants of Jerusalem; And say thou unto them, Thus saith the Lord God of Israel; Cursed be the man that obeyeth not the words of this covenant, Which I commanded your fathers in the day that I brought them forth out of the land of Egypt, from the iron furnace, saying, Obey my voice, and do them, according to all which I command you: so shall ye be my people, and I will be your God: That I may perform the oath which I have sworn unto your fathers, to give them a land flowing with milk and honey, as it is this day. Then answered I, and said, So be it, O Lord.

> Neno lililomjia Yeremia kutoka kwa Bwana, likisema, Sikieni maneno ya agano hili, ukayanene kwa watu wa Yuda na kwa wenyeji wa Yerusalemu; nawe uwaambie, Bwana, Mungu wa Israeli, asema hivi: Amelaaniwa mtu yule asiyeyatii maneno ya agano hili, niliyowaagiza baba zenu siku ile niliyowatoa katika nchi ya Misri, kutoka katika tanuru ya chuma, nikisema, Tii sauti yangu, mkayatende, sawasawa na yote niwaagizayo ninyi; ndivyo mtakavyokuwa watu wangu, nami nitakuwa Mungu wenu; ili nipate kulitimiza lile agano nililowaapia baba zenu, la kuwapa nchi ijaayo maziwa na asali, kama ilivyo leo hii. Ndipo nikajibu, nikasema, Amina, Ee Bwana.

> Then the Lord said unto me, Proclaim all these words in the cities of Judah, and in the streets of Jerusalem, saying, Hear ye the words of this covenant, and do them. For I earnestly protested unto your fathers in the day that I brought them up out of the land of Egypt, even unto this day, rising early and protesting, saying, Obey my voice. Yet they obeyed not, nor inclined their ear, but walked every one in the imagination of their evil heart: therefore I will bring upon them all the words of this covenant, which I commanded them to do; but they did them not.

> Kisha BWANA akaniambia, Tangaza maneno haya yote katika miji ya Yuda, na katika njia za Yerusalemu, ukisema, Sikieni maneno ya agano hili, mkayatende. Kwa maana naliwaonya baba zenu kwa bidii katika siku ile niliyowatoa kutoka nchi ya Misri, hata kufikia siku hii, nikiamka mapema na kuwaonya, nikisema, Itiini sauti yangu. Lakini hawakutii, wala hawakutega sikio lao, bali kila mmoja alikwenda katika mawazo ya moyo wake mbaya; kwa hiyo nitawaletea maneno yote ya agano hili, niliyowaamuru wayatende; lakini hawakuyatenda.

> And the Lord said unto me, A conspiracy is found among the men of Judah, and among the inhabitants of Jerusalem. They are turned back to the iniquities of their forefathers, which refused to hear my words; and they went after other gods to serve them: the house of Israel and the house of Judah have broken my covenant which I made with their fathers. Therefore thus saith the Lord, Behold, I will bring evil upon them, which they shall not be able to escape; and though they shall cry unto me, I will not hearken unto them. Jeremiah 11:1–11.

> Bwana akaniambia, Fitina imeonekana kati ya watu wa Yuda, na kati ya wenyeji wa Yerusalemu. Wamerudia maovu ya baba zao wa kale, waliokataa kuyasikia maneno yangu; nao wamefuata miungu mingine ili kuitumikia: nyumba ya Israeli na nyumba ya Yuda wameivunja agano langu nililofanya na baba zao. Kwa hiyo Bwana asema hivi, Tazama, nitaleta mabaya juu yao, ambayo hawataweza kuyakwepa; na ijapokuwa watanililia, mimi sitawasikiliza. Yeremia 11:1–11.

The subject of the judgment of Laodicean Seventh-day Adventism that Jeremiah identifies is repeated by Ezekiel in chapter eleven, verse eleven.

Somo la hukumu ya Uadventista wa Sabato wa Laodikia ambalo Yeremia analitambulisha linarudiwa na Ezekieli katika sura ya kumi na moja, aya ya kumi na moja.

> This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel. Ezekiel 11:11.

> Mji huu hautakuwa sufuria yenu, wala ninyi hamtakuwa nyama ndani yake; bali nitawahukumu katika mpaka wa Israeli. Ezekieli 11:11.

Inspiration directly identifies the sealing of Ezekiel chapter nine as the very same sealing of the one hundred and forty-four thousand in Revelation seven. Verse eleven of chapter eleven is simply the continuation of Ezekiel’s running narrative of the judgment upon the Seventh-day Adventist church, which Sister White identifies as Jerusalem of Ezekiel chapter nine. Those who did not receive the seal are judged and destroyed in the vision of chapter nine through eleven.

Uvuvio unatambulisha moja kwa moja kutiwa muhuri kwa Ezekieli sura ya tisa kuwa ndiko kutiwa muhuri kule kule kwa wale mia moja arobaini na nne elfu katika Ufunuo saba. Aya ya kumi na moja ya sura ya kumi na moja ni mwendelezo tu wa simulizi endelevu la Ezekieli kuhusu hukumu juu ya kanisa la Waadventista Wasabato, ambalo Dada White analitambulisha kuwa Yerusalemu ya Ezekieli sura ya tisa. Wale ambao hawakupokea muhuri wanahukumiwa na kuangamizwa katika ono la sura ya tisa hadi ya kumi na moja.

The vision of 9/11 in Ezekiel identifies the unfaithful as being taken outside of Jerusalem to be judged, thus identifying the final separation of those who profess to be the final church illustrated in the book of Revelation. The symbol of “eleven, eleven” is a symbol of the covenant which the one hundred and forty-four thousand enter into with God. When added together the numbers represent twenty-two, which is a tenth of two hundred and twenty, one of the symbols of the combination of Divinity with humanity.

Maono ya 9/11 katika Ezekieli yanawatambua wasio waaminifu kuwa wanachukuliwa nje ya Yerusalemu ili kuhukumiwa, hivyo yakitambulisha utengano wa mwisho wa wale wanaodai kuwa kanisa la mwisho lililoonyeshwa katika kitabu cha Ufunuo. Ishara ya “kumi na moja, kumi na moja” ni ishara ya agano ambalo wale mia moja arobaini na nne elfu wanaingia ndani yake pamoja na Mungu. Yakijumlishwa pamoja, namba hizo zinawakilisha ishirini na mbili, ambayo ni sehemu ya kumi ya mia mbili na ishirini, mojawapo ya alama za muungano wa Uungu na ubinadamu.

Two hundred and twenty years between 677 and 457 BC connect Daniel’s prophecy of twenty-three hundred days, with Moses’ time prophecy of seven times. Much can be identified of the two hundred and twenty years as a symbol of the work of the atonement which began when those two prophecies arrived together in 1844. Much can be set forth of what is symbolically represented by the number twenty-two as a tithe of two hundred and twenty, as is the case with the number eleven. What I wish to identify here is the relation between eleven and twenty-two.

Miaka mia mbili na ishirini kati ya 677 na 457 KK inaunganisha unabii wa Danieli wa siku elfu mbili na mia tatu na unabii wa wakati wa Musa wa nyakati saba. Mengi yanaweza kutambuliwa katika hiyo miaka mia mbili na ishirini kama ishara ya kazi ya upatanisho iliyoanza wakati unabii huo miwili ulipokutana pamoja mwaka 1844. Mengi yanaweza kuwekwa wazi kuhusu yale yanayowakilishwa kwa ishara na namba ishirini na mbili kama zaka ya mia mbili na ishirini, kama ilivyo kwa namba kumi na moja. Ninalotaka kutambua hapa ni uhusiano kati ya kumi na moja na ishirini na mbili.

We will continue these thoughts in the next article.

Tutaendelea na mawazo haya katika makala inayofuata.

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