Article

# Panium - Number Nine

Panium - Namba Tisa

Fourth Line

Mstari wa nne

Author

Jeff Pippenger

Published

April 1, 2025

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> And the king of the south shall be moved with choler, and shall come forth and fight with him, even with the king of the north: and he shall set forth a great multitude; but the multitude shall be given into his hand. And when he hath taken away the multitude, his heart shall be lifted up; and he shall cast down many ten thousands: but he shall not be strengthened by it. Daniel 11:11, 12.

> Na mfalme wa kusini atajawa na ghadhabu, naye atatoka apigane naye, yaani na mfalme wa kaskazini; naye atasimamisha jeshi kubwa, lakini jeshi hilo litiwe mikononi mwake. Naye atakapokuwa amelimaliza lile jeshi, moyo wake utainuliwa; naye atawaangusha makumi ya maelfu, lakini hataimarishwa kwa hilo. Danieli 11:11, 12.

Verses eleven and twelve identifies the victory of Putin over the Ukraine and the European Union and the aftermath and fallout for Putin after his victory in the Ukrainian War as represented by Ptolemy in his victory at Raphia in 217 BC and his demise in verse twelve. The theme in the verses is the rise and fall of the king of the south.

Aya ya kumi na moja na ya kumi na mbili zinabainisha ushindi wa Putin dhidi ya Ukraina na Umoja wa Ulaya, pamoja na athari na matokeo kwa Putin baada ya ushindi wake katika Vita vya Ukraina, kama inavyoonyeshwa na Ptolemy katika ushindi wake huko Raphia mwaka 217 Kabla ya Kristo na anguko lake katika aya ya kumi na mbili. Mada katika aya hizo ni kuinuka na kuanguka kwa mfalme wa kusini.

Up to this point the articles have been identifying the basic themes of the prophetic lines of chapter eleven. Verse eleven needs a little more time before we move forward in the chapter. Daniel eleven, verse eleven aligns with Revelation eleven verse eleven.

Hadi sasa makala yamekuwa yakibainisha mada za msingi za mistari ya kinabii ya sura ya kumi na moja. Aya ya kumi na moja inahitaji muda kidogo zaidi kabla ya kuendelea mbele katika sura hiyo. Danieli kumi na moja, aya ya kumi na moja, inalingana na Ufunuo kumi na moja, aya ya kumi na moja.

> And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:11.

> Na baada ya siku tatu na nusu Roho ya uzima kutoka kwa Mungu iliingia ndani yao, nao wakasimama juu ya miguu yao; na hofu kuu ikawapata wale waliowaona. Ufunuo 11:11.

In 2023, the two witnesses who had been slain by the beast from the bottomless pit stood upon their feet. The witness of the Republican horn had begun in 2015 with Donald Trump’s announcement to run for the presidency and in 2020 the dragon, represented by the globalists in the world, and the globalists that are the Democratic party in conjunction with the globalists of the Republican party (RINO’s) stole the election and installed Joe Biden, thus slaying Donald Trump in the street. The Protestant horn represented by the ministry Future for America was slain through propagating an erroneous prediction describing an attack by Islam against Nashville. In 2023, both the Republican and Protestant horns were resurrected. Verse eleven identifies the beginning of the Ukrainian War in 2014 onward through the ultimate victory of Putin and Russia.

Mwaka 2023, mashahidi wawili waliouawa na yule mnyama atokaye katika shimo lisilo na mwisho walisimama juu ya miguu yao. Ushuhuda wa pembe ya Warepublican ulianza mwaka 2015 kwa tangazo la Donald Trump la kugombea urais, na mnamo 2020 joka, linalowakilishwa na wanaotetea utandawazi duniani, pamoja na wanaotetea utandawazi wa Chama cha Democratic kwa kushirikiana na wanaotetea utandawazi wa Chama cha Republican (RINO's), waliiba uchaguzi na kumweka madarakani Joe Biden, hivyo kumwua Donald Trump barabarani. Pembe ya Kiprotestanti iliyowakilishwa na huduma ya Future for America iliuawa kwa kueneza utabiri usio sahihi uliotaja shambulio la Uislamu dhidi ya Nashville. Mwaka 2023, pembe zote mbili, ya Warepublican na ya Kiprotestanti, zilifufuka. Aya ya kumi na moja inaonyesha mwanzo wa Vita vya Ukraine mwaka 2014 hadi ushindi wa mwisho wa Putin na Urusi.

Verse eleven is the visual test which culminates at judgment for Adventism in general, but also for those who have accepted the light of 9/11 and the arrival of the third woe, but primarily it is for those who will be held accountable to the light of prophecy that was unsealed progressively since July of 2023.

Aya ya kumi na moja ndiyo jaribio la kuona linalotamatika katika hukumu kwa Uadventista kwa ujumla, lakini pia kwa wale walioukubali mwanga wa 9/11 na kuwasili kwa ole wa tatu, lakini kimsingi ni kwa wale watakaowajibishwa kwa mwanga wa unabii uliofunuliwa hatua kwa hatua tangu Julai 2023.

The leadership of Adventism was passed by in 1989, as typified by the birth of Christ in that prophetic period. At Christ’s baptism He began to call the disciples who were “the foundation” of the Christian Church, thus typifying 9/11, when with the arrival of Islam of the third woe the Lord led His people back to Jeremiah’s old paths, which represent the foundations of Adventism. On 9/11 the judgment of the living began with the house of God, and Adventism rejected the light of the angel of Revelation eighteen as certainly as the Jews rejected Jesus as the Messiah. Those who accepted the light of the angel of Revelation eighteen were then tested by the disappointment of July 18, 2020.

Uongozi wa Uadventista ulipitwa kando mwaka 1989, kama ilivyoakisiwa na kuzaliwa kwa Kristo katika kipindi hicho cha kinabii. Katika ubatizo wa Kristo, alianza kuwaita wanafunzi waliokuwa “msingi” wa Kanisa la Kikristo, hivyo akiakisi 9/11, ambapo, kwa kuwasili kwa Uislamu wa ole wa tatu, Bwana aliwaongoza watu Wake kurudi kwenye njia za zamani za Yeremia, ambazo zinawakilisha misingi ya Uadventista. Mnamo 9/11, hukumu ya walio hai ilianza katika nyumba ya Mungu, na Uadventista ulikataa nuru ya malaika wa Ufunuo kumi na nane kwa hakika kama vile Wayahudi walivyomkataa Yesu kuwa Masihi. Wale waliokubali nuru ya malaika wa Ufunuo kumi na nane kisha walijaribiwa na masikitiko ya 18 Julai 2020.

In July of 2023, the light of Daniel eleven, verse eleven identifies the external line of present truth. That light of external prophetic fulfillment found in verse eleven of Daniel eleven was opened up to the resurrected virgins in verse eleven of Revelation chapter eleven. Revelation identifies the internal history that Daniel opens up as the external history.

Mnamo Julai 2023, nuru ya Danieli sura ya kumi na moja, aya ya kumi na moja, inabainisha mstari wa nje wa ukweli wa sasa. Nuru hiyo ya utimilifu wa unabii wa nje iliyopatikana katika aya ya kumi na moja ya Danieli sura ya kumi na moja ilifunuliwa kwa wanawali waliofufuliwa katika aya ya kumi na moja ya Ufunuo sura ya kumi na moja. Ufunuo huitambua historia ya ndani ambayo Danieli anaifungua kuwa historia ya nje.

Those who have considered the light that was opened up beginning in July of 2023 represent two distinct classes, for there have already been those who once walked together after July, 2023 who no longer walk together. The judgment is progressive and beginning at 9/11 the Seventh-day Adventist church was given “time to repent” of her rejection of the “rules of prophetic interpretation adopted by Miller and his associates,” which they have progressively rejected beginning in 1863. Beginning at 9/11 until July 18, 2020 the Seventh-day Adventist church was given its final opportunity to repent, and at that point those who had participated in the 2020 Nashville proclamation were tested. In July, the final phase of purification is represented by verses eleven of chapters eleven in the books of Daniel and the Revelation.

Waliochunguza nuru iliyofunuliwa kuanzia Julai 2023 wanawakilisha makundi mawili tofauti, kwa kuwa tayari wapo waliowahi kutembea pamoja baada ya Julai 2023 lakini sasa hawatembei pamoja tena. Hukumu ni ya hatua kwa hatua, na kuanzia 9/11 kanisa la Waadventista wa Sabato lilipewa "muda wa kutubu" juu ya kukataa kwake "kanuni za ufasiri wa unabii zilizokubaliwa na Miller na wenzake," ambazo wamekuwa wakizikataa hatua kwa hatua kuanzia 1863. Kuanzia 9/11 hadi Julai 18, 2020, kanisa la Waadventista wa Sabato lilipewa nafasi yake ya mwisho ya kutubu, na wakati huo wale waliokuwa wameshiriki katika tamko la Nashville la 2020 walijaribiwa. Mwezi wa Julai, awamu ya mwisho ya utakaso inawakilishwa na aya za kumi na moja za sura ya kumi na moja katika vitabu vya Danieli na Ufunuo.

It is in this testing process that the second of three tests is accomplished. The second test is a visual test, that is preceded by a test of appetite and that concludes with the third test, which unlike the prior two tests is a litmus test. When the virgins awake at Midnight to the call “Behold the Bridegroom cometh,” one class has the necessary oil and the other is lost. The Millerites fulfilled this very experience and in so doing they manifested an understanding of both an external and internal line of prophecy.

Ni katika mchakato huu wa kujaribiwa ndipo jaribio la pili kati ya matatu linakamilishwa. Jaribio la pili ni jaribio la kuona, ambalo hutanguliwa na jaribio la hamu ya chakula na ambalo hukamilika kwa jaribio la tatu, ambalo, tofauti na majaribio mawili ya awali, ni jaribio la litmusi. Wanawali wanapoamka usiku wa manane kwa mwito "Tazama Bwana-arusi anakuja," kundi moja lina mafuta yanayohitajika na jingine linapotea. Wamilleraiti walitimiza uzoefu huu hasa, na kwa kufanya hivyo walidhihirisha uelewa wa mstari wa unabii wa nje na wa ndani.

When they proclaimed the second angel’s message by identifying the fallen Protestant churches as the daughters of Babylon, they were proclaiming a message that was external to their experience. In order to proclaim the message of the Midnight Cry they first needed to see themselves as the virgins who had been in a tarrying time. In verse eleven of both Daniel and the Revelation chapter eleven the internal and external messages were opened up as present truth since July of 2023.

Walipotangaza ujumbe wa malaika wa pili kwa kuyatambua makanisa ya Kiprotestanti yaliyoanguka kuwa mabinti wa Babeli, walikuwa wakitangaza ujumbe uliokuwa nje ya uzoefu wao. Ili kutangaza ujumbe wa Mwito wa Usiku wa Manane walihitaji kwanza kujiona kama wanawali waliokuwa katika kipindi cha kusubiri. Katika aya ya kumi na moja ya Danieli na ya Ufunuo sura ya kumi na moja, ujumbe wa ndani na wa nje ulifunuliwa kama ukweli wa sasa tangu Julai 2023.

In chapter one of Daniel, the second and visual test was when they found Daniel and the three worthies countenances fairer and fatter in “appearance” than those who ate the Babylonian fare. In chapter two the visual test is represented as a prophetic test that demands to correctly interpret a hidden message that is ultimately shown to be the image of the kingdoms of Bible prophecy. Chapters one, two and three of Daniel represent the first, second and third angels of Revelation fourteen.

Katika sura ya kwanza ya Danieli, jaribio la pili, la kuona, lilikuwa pale walipogundua kwamba Danieli na wale watatu waaminifu walionekana kuwa na sura nzuri zaidi na miili iliyojazia, kwa "mwonekano," kuliko wale waliokula mlo wa Kibabeli. Katika sura ya pili, jaribio la kuona linaonyeshwa kama jaribio la kinabii linalohitaji kutafsiri kwa usahihi ujumbe uliofichwa ambao hatimaye unaonekana kuwa sanamu ya falme za unabii wa Biblia. Sura ya kwanza, ya pili na ya tatu ya Danieli zinawakilisha malaika wa kwanza, wa pili na wa tatu wa Ufunuo kumi na nne.

The second angel of Revelation fourteen addresses the external message of the Millerite history, and chapter two of Daniel also addresses the external line with the image of the beasts of prophetic history. The visual test in chapter one was based upon Daniel and the three worthies, and is therefore the internal line. The external and internal lines of prophecy represented with the parallel of Daniel chapters one through three with the three angels of Revelation fourteen, produce another witness to the second angels’ message as fulfilled by the Millerites.

Malaika wa pili wa Ufunuo kumi na nne anashughulikia ujumbe wa nje wa historia ya Wamillerite, na sura ya pili ya Danieli pia inashughulikia mstari wa nje kwa picha ya wanyama wa historia ya kinabii. Mtihani wa kuona katika sura ya kwanza ulitegemea Danieli na wale watatu wa heshima, na kwa hivyo ni mstari wa ndani. Mistari ya nje na ya ndani ya unabii, inayowakilishwa kwa ulinganifu kati ya Danieli sura ya kwanza hadi ya tatu na malaika watatu wa Ufunuo kumi na nne, hutoa shahidi mwingine wa ujumbe wa malaika wa pili kama ulivyotimizwa na Wamillerite.

The Millerites proclaimed both an external and internal message when they fulfilled the proclamation of the Midnight Cry. Their external message was the second angel of Revelation fourteen, thus directly tying the Millerite’s message with the second angel and the image of Daniel two. The image represents the external kingdoms of Bible prophecy from literal Babylon unto modern Babylon that comes to its end at the close of human probation. The Millerites connect again with the external message of Babylon. Daniel’s visual test was based upon the diet which he chose to eat, and the first angel of Revelation ten who came down and placed one foot on the earth and the other on the sea had a little book open, which John was commanded to eat. The first angel is represented by appetite and is followed by a visual test. The visual test includes and internal and external line of truth.

Wamileraiti walitangaza ujumbe wa nje na wa ndani walipotimiza tangazo la Kilio cha Usiku wa Manane. Ujumbe wao wa nje ulikuwa malaika wa pili wa Ufunuo kumi na nne, hivyo ukiunganisha moja kwa moja ujumbe wa Wamileraiti na malaika wa pili na sanamu ya Danieli sura ya pili. Sanamu hiyo inawakilisha falme za nje za unabii wa Biblia kuanzia Babeli halisi hadi Babeli ya kisasa, ambayo inafikia mwisho wake mwishoni mwa muda wa rehema kwa wanadamu. Wamileraiti wanaunganika tena na ujumbe wa nje kuhusu Babeli. Jaribio la kuona la Danieli lilitegemea lishe aliyoamua kula, na malaika wa kwanza wa Ufunuo kumi aliyeshuka na kuweka mguu mmoja juu ya nchi na mwingine juu ya bahari alikuwa na kitabu kidogo kilichofunguliwa, ambacho Yohana aliamriwa kukila. Malaika wa kwanza anawakilishwa na hamu ya kula na anafuatwa na jaribio la kuona. Jaribio hilo la kuona linajumuisha mstari wa ukweli wa ndani na wa nje.

Verse eleven of Daniel eleven, in parallel with verse eleven of Revelation eleven represents the two-fold visual test. The test concludes at the litmus test, when the virgins manifest whether they have the oil or not. That manifestation occurs just before the close of probation at the Sunday law in the United States. The close of probation at the Sunday law was typified by October 22, 1844. Just before October 22, 1844 on August 17, 1844 the Millerites carried the message like a tidal wave across the eastern seaboard of the United States.

Aya ya kumi na moja ya Danieli sura ya kumi na moja, sambamba na aya ya kumi na moja ya Ufunuo sura ya kumi na moja, inawakilisha jaribio la kuona lenye vipengele viwili. Jaribio hilo hukamilika katika kipimo cha litmasi, wakati ambapo mabikira wanadhihirisha iwapo wana mafuta au la. Udhihirisho huo hutokea muda mfupi kabla ya kufungwa kwa mlango wa rehema wakati wa sheria ya Jumapili nchini Marekani. Kufungwa kwa mlango wa rehema wakati wa sheria ya Jumapili kulionyeshwa kwa mfano na tarehe 22 Oktoba 1844. Kabla tu ya tarehe 22 Oktoba 1844, tarehe 17 Agosti 1844, Wamileraiti walieneza ujumbe kama wimbi kubwa kote katika pwani ya mashariki ya Marekani.

1989 is the time of the end when the book of Daniel was unsealed and when the book of Daniel is unsealed there is always an increase of knowledge which produces two classes of worshippers. 1989 is the first of those three testing waymarks as typified by the arrival of the first angel in 1798. When the first angel descended on August 11, 1840 he typified the angel of Revelation eighteen descending on 9/11. The first disappointment of Millerite history marked the arrival of the second angel and typified July 18, 2020, and the beginning of the tarrying time. The Millerites progressively awakened to the message of the second angel and that they were the virgins in the parable of the ten virgins. They were fully awakened at the Exeter camp meeting in August of 1844. The one hundred and forty-four thousand were awakened in July 2023 when the message of the Midnight Cry began to be progressively unsealed.

Mwaka 1989 ni wakati wa mwisho, wakati ambapo kitabu cha Danieli kilifunuliwa; na kitabu cha Danieli kinapofunuliwa, daima kuna kuongezeka kwa maarifa kunakozalisha makundi mawili ya waabudu. 1989 ni ya kwanza kati ya alama hizo tatu za majaribio, kama ilivyofananishwa na ujio wa malaika wa kwanza mnamo 1798. Aliposhuka malaika wa kwanza mnamo Agosti 11, 1840, alifananisha malaika wa Ufunuo kumi na nane akishuka mnamo 9/11. Kusikitishwa kwa mara ya kwanza katika historia ya Wamileraiti kuliashiria ujio wa malaika wa pili, na kulifananisha Julai 18, 2020, na mwanzo wa wakati wa kusubiri. Wamileraiti waliamshwa hatua kwa hatua na ujumbe wa malaika wa pili, wakitambua kwamba wao ndio wanawali katika mfano wa wanawali kumi. Waliamshwa kikamilifu katika mkutano wa kambi wa Exeter mnamo Agosti 1844. Watu mia arobaini na nne elfu waliamshwa mnamo Julai 2023 wakati ujumbe wa Kilio cha Usiku wa Manane ulipoanza kufunuliwa hatua kwa hatua.

The tarrying time ended for the Millerites at Exeter, just as it ended for the family of Lazarus when Jesus resurrected Lazarus to become the crowning act of Christ ministry, when Lazarus became the “seal” of His ministry. Lazarus resurrection marks the end of the tarrying time, and the sealing of God’s people. The Triumphal Entry that followed typified the proclamation of the Midnight Cry message in Millerite history. The theme of verse eleven of Daniel chapter eleven is the rise and fall of the king of the south and it leads to the battle of Panium in verses thirteen to fifteen. Those verses are the litmus test where the seal is placed upon the foreheads of the men and women who are to be lifted up as an ensign in verse sixteen.

Wakati wa kusubiri ulimalizika kwa Wamileraiti kule Exeter, kama vile ulivyomalizika kwa familia ya Lazaro wakati Yesu alipomfufua Lazaro, tendo hilo likawa kilele cha huduma ya Kristo, na Lazaro akawa “muhuri” wa huduma Yake. Ufufuo wa Lazaro unaashiria mwisho wa wakati wa kusubiri na kutiwa muhuri kwa watu wa Mungu. Kuingia kwa Ushindi kulikofuata kulikuwa kielelezo cha kutangazwa kwa ujumbe wa Kilio cha Usiku wa Manane katika historia ya Wamileraiti. Mada ya mstari wa kumi na moja wa Danieli sura ya kumi na moja ni kuibuka na kuanguka kwa mfalme wa kusini, nayo inaelekeza kwenye vita vya Panium katika mistari ya kumi na tatu hadi kumi na tano. Mistari hiyo ndiyo kipimo halisi ambamo muhuri unawekwa juu ya vipaji vya nyuso za wanaume na wanawake watakaoinuliwa kama bendera katika mstari wa kumi na sita.

Verse fifteen was fulfilled at the Battle of Panium which aligns with Christ’s visit to Caesarea Philippi. There at Caesarea Philippi Christ turned Simon Barjonah’s name unto Peter marking the sealing of the one hundred and forty-four thousand. From then on the light of the soon-coming cross was opened up to the disciples. When Christ changed Simon’s name to Peter just before the cross, it aligned with the litmus test of Exeter and Lazarus leading the Triumphal Entry into Jerusalem. The Exeter camp meeting from the 12th to the 17th of August represents the final settling into the truth before the shaking that is the earthquake of the Sunday law in chapters eleven of Daniel and Revelation.

Aya ya kumi na tano ilitimia katika Vita vya Panium, ambavyo vinaendana na ziara ya Kristo katika Kaisaria Filipi. Huko Kaisaria Filipi Kristo aligeuza jina la Simoni Barjonah kuwa Petro, akiashiria kutiwa muhuri kwa elfu mia arobaini na nne. Kuanzia hapo mwanga wa msalaba uliokuwa karibu kufika ulifunguliwa kwa wanafunzi. Kristo alipobadili jina la Simoni kuwa Petro muda mfupi kabla ya msalaba, jambo hilo liliendana na kipimo cha lakmusi cha Exeter na Lazaro kuongoza Kuingia kwa Ushindi katika Yerusalemu. Mkutano wa kambi wa Exeter kuanzia tarehe 12 hadi 17 Agosti unawakilisha kutulia kwa mwisho katika kweli kabla ya kutikisika ambako ndiko tetemeko la ardhi la sheria ya Jumapili katika sura ya kumi na moja ya Danieli na Ufunuo.

> “The work in Battle Creek is after the same order. The leaders in the sanitarium have mingled with unbelievers, admitting them to their councils, more or less, but it is like going to work with their eyes shut. They lack the discernment to see what is going to break upon us at any time. There is a spirit of desperation, of war and bloodshed, and that spirit will increase until the very close of time. Just as soon as the people of God are sealed in their foreheads—it is not any seal or mark that can be seen, but a settling into the truth, both intellectually and spiritually, so they cannot be moved—just as soon as God’s people are sealed and prepared for the shaking, it will come. Indeed, it has begun already. The judgments of God are now upon the land, to give us warning, that we may know what is coming.” Manuscript Releases, volume 10, 252.

> "Kazi huko Battle Creek iko kwa utaratibu ule ule. Viongozi katika sanitariamu wamechangamana na wasioamini, wakiwaruhusu kuingia katika mabaraza yao, kwa kiasi fulani, lakini ni kama kwenda kufanya kazi wakiwa wamefumba macho. Wanakosa utambuzi wa kuona kile kitakachotushukia wakati wowote. Kuna roho ya kukata tamaa, ya vita na kumwaga damu, na roho hiyo itaongezeka hadi mwisho kabisa wa wakati. Mara tu watu wa Mungu watakapotiwa muhuri katika vipaji vya nyuso zao—si muhuri au alama yoyote ionekanayo, bali ni kujiimarisha katika kweli, kiakili na kiroho, hata wasitikisike—mara tu watu wa Mungu watakapotiwa muhuri na kuandaliwa kwa ajili ya mtikisiko, utakuja. Hakika, tayari umeanza. Hukumu za Mungu sasa ziko juu ya nchi, kutupa onyo, ili tujue kinachokuja." Manuscript Releases, juzuu ya 10, 252.

The sealing of the one hundred and forty-four thousand was represented by the Exeter camp meeting, Christ changing Simon’s name to Peter and the resurrection of Lazarus. That resurrection typifies the resurrection of the two witnesses in Revelation chapter eleven. Verses ten through sixteen represent the hidden history of verse forty. The unsealing of the hidden history of verse forty began within the historical fulfillment of verse eleven and the Ukrainian war. From July of 2023 that hidden history has been in the process of being unsealed by the Lion of the tribe of Judah.

Kutiwa muhuri kwa elfu mia moja arobaini na nne kuliwakilishwa na mkutano wa kambi wa Exeter, Kristo kubadilisha jina la Simoni kuwa Petro, na ufufuo wa Lazaro. Ufufuo huo ni mfano wa ufufuo wa mashahidi wawili katika Ufunuo sura ya kumi na moja. Mistiari ya kumi hadi kumi na sita inawakilisha historia iliyofichwa ya mstari wa arobaini. Kuondolewa muhuri kwa historia iliyofichwa ya mstari wa arobaini kulianza ndani ya utimilifu wa kihistoria wa mstari wa kumi na moja na vita vya Ukraine. Kuanzia Julai 2023 historia hiyo iliyofichwa imekuwa katika mchakato wa kuondolewa muhuri na Simba wa kabila la Yuda.

When the candidates to be among the one hundred and forty-four thousand were resurrected in verse eleven of Revelation chapter eleven the visual prophetic test that must be passed before probation closes at the Sunday law, which Sister White identifies as the test of the image of the beast, began.

Wakati wagombea wa kuwa miongoni mwa mia arobaini na nne elfu walipofufuliwa katika mstari wa kumi na moja wa Ufunuo sura ya kumi na moja, mtihani wa kinabii unaoonekana kwa macho ambao lazima ufauliwe kabla ya mlango wa rehema kufungwa wakati wa sheria ya Jumapili, ambao Dada White anautambua kama mtihani wa sanamu ya mnyama, ulianza.

> “The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be t he great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.

> Bwana amenionyesha wazi kwamba sura ya mnyama itaundwa kabla ya mlango wa rehema kufungwa; kwa maana itakuwa jaribu kuu kwa watu wa Mungu, ambalo kupitia hilo hatima yao ya milele itaamuliwa. Msimamo wako ni mseto wa mambo yasiyolingana kiasi kwamba ni wachache tu watakaodanganywa.

> “In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].

> Katika Ufunuo 13 mada hii imewasilishwa kwa uwazi; [Ufunuo 13:11-17, imenukuliwa].

> “This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.

> Hili ndilo jaribio ambalo watu wa Mungu lazima wapitie kabla ya kutiwa muhuri. Wote waliothibitisha uaminifu wao kwa Mungu kwa kuitii sheria yake, na kukataa kukubali sabato bandia, watasimama chini ya bendera ya Bwana Mungu Yehova, nao watapokea muhuri wa Mungu aliye hai. Wale wanaoacha ukweli wa asili ya mbinguni na kukubali sabato ya Jumapili, watapokea alama ya mnyama. Manuscript Releases, juzuu ya 15, 15.

The external line of prophecy is unsealed in the history of verse eleven of Daniel eleven and the internal line is unsealed in Revelation chapter eleven verse eleven. The external line identifies how the image of the beast, which represents the combination of church and state with the church in control of the relationship is formed during the period of the judgment of the living. The internal line identifies how the image of Christ which represents a combination of divinity with humanity is formed during the judgment of the living.

Mstari wa nje wa unabii unafunuliwa katika historia ya Danieli sura ya kumi na moja aya ya kumi na moja, na mstari wa ndani unafunuliwa katika Ufunuo sura ya kumi na moja aya ya kumi na moja. Mstari wa nje unaonyesha jinsi sanamu ya mnyama, inayowakilisha muungano wa kanisa na serikali, ambapo kanisa ndilo linalodhibiti uhusiano, inavyoundwa katika kipindi cha hukumu ya walio hai. Mstari wa ndani unaonyesha jinsi sura ya Kristo, inayowakilisha muungano wa uungu na ubinadamu, inavyoundwa wakati wa hukumu ya walio hai.

The reform movement of the third angel and the one hundred and forty-four thousand began at the time of the end in 1989 as represented in verse ten of Daniel eleven. The perfect fulfillment of Daniel chapter twelve then began.

Harakati ya matengenezo ya malaika wa tatu na wale laki moja na arobaini na nne elfu ilianza wakati wa mwisho mwaka 1989, kama inavyoonyeshwa katika aya ya kumi ya Danieli kumi na moja. Kisha utimilifu kamili wa sura ya kumi na mbili ya Danieli ukaanza.

> And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. 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. Daniel 12:9, 10.

> Akasema, Enenda zako, Danieli; kwa maana maneno hayo yamefungwa na kutiwa muhuri hata wakati wa mwisho. Wengi watatakaswa, watafanywa weupe, na kujaribiwa; bali waovu watafanya maovu; wala hakuna miongoni mwa waovu atakayeelewa; bali wenye hekima wataelewa. Danieli 12:9, 10.

Verse ten of chapter eleven represents the beginning of a “purification process” that is represented by the first angel as fearing God. Verses eleven and twelve represent where the one hundred and forty-four thousand are made white. The book of Zechariah identifies that experience.

Aya ya kumi ya sura ya kumi na moja inaashiria mwanzo wa "mchakato wa utakaso" unaowakilishwa na malaika wa kwanza kama kumcha Mungu. Aya ya kumi na moja na kumi na mbili zinaonyesha mahali ambapo wale elfu mia arobaini na nne wanafanywa weupe. Kitabu cha Zekaria kinabainisha uzoefu huo.

> And he shewed me Joshua the high priest standing before the angel of the Lord, and Satan standing at his right hand to resist him. And the Lord said unto Satan, The Lord rebuke thee, O Satan; even the Lord that hath chosen Jerusalem rebuke thee: is not this a brand plucked out of the fire? Now Joshua was clothed with filthy garments, and stood before the angel. And he answered and spake unto those that stood before him, saying, Take away the filthy garments from him. And unto him he said, Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment. And I said, Let them set a fair mitre upon his head. So they set a fair mitre upon his head, and clothed him with garments. And the angel of the Lord stood by. Zechariah 3:1–5.

> Akanionyesha Yoshua, kuhani mkuu, amesimama mbele ya malaika wa Bwana, na Shetani amesimama upande wa mkono wake wa kuume ili kumpinga. Naye Bwana akamwambia Shetani, Bwana na akukemee, Ee Shetani; naam, Bwana aliyemchagua Yerusalemu na akukemee; je, huyu si kijiti kilichopokolewa motoni? Basi Yoshua alikuwa amevaa mavazi machafu, naye akasimama mbele ya yule malaika. Naye akajibu, akawaambia wale waliokuwa wamesimama mbele yake, Mvueni mavazi machafu aliyovaa. Akamuambia, Tazama, nimekuondolea uovu wako, nami nitakuvika mavazi mapya. Nikasema, Na waweke kilemba safi juu ya kichwa chake. Basi wakaweka kilemba safi juu ya kichwa chake, wakamvika mavazi. Na malaika wa Bwana akasimama karibu. Zekaria 3:1-5.

This passage is fulfilled in the final work of Christ as the High Priest and represents the sealing of the one hundred and forty-four thousand.

Sehemu hii inatimia katika kazi ya mwisho ya Kristo kama Kuhani Mkuu na inawakilisha kutiwa muhuri kwa wale elfu mia arobaini na nne.

> “Zechariah’s vision of Joshua and the Angel applies with peculiar force to the experience of God’s people in the closing scenes of the great day of atonement. The remnant church will then be brought into great trial and distress. Those who keep the commandments of God and the faith of Jesus will feel the ire of the dragon and his hosts. Satan numbers the world as his subjects; he has gained control even of many professing Christians. But here is a little company who are resisting his supremacy. If he could blot them from the earth, his triumph would be complete. As he influenced the heathen nations to destroy Israel, so in the near future he will stir up the wicked powers of earth to destroy the people of God. Men will be required to render obedience to human edicts in violation of the divine law.” Prophets and Kings, 587.

> Maono ya Zekaria kuhusu Yoshua na Malaika yanatumika kwa nguvu ya kipekee kwa uzoefu wa watu wa Mungu katika matukio ya mwisho ya siku kuu ya upatanisho. Kanisa la mabaki litaingizwa katika jaribu kuu na taabu kubwa. Wale wanaozishika amri za Mungu na imani ya Yesu wataonja ghadhabu ya joka na majeshi yake. Shetani huhesabu ulimwengu wote kuwa raia wake; ameweza hata kuwatawala wengi wanaodai kuwa Wakristo. Lakini hapa kuna kundi dogo linalopinga ukuu wake. Kama angeweza kuwafuta kutoka duniani, ushindi wake ungekuwa kamili. Alivyochochea mataifa ya kipagani kuiangamiza Israeli, ndivyo, katika siku za karibu, atakavyochochea mamlaka ovu za dunia kuwaangamiza watu wa Mungu. Watu watalazimishwa kutoa utiifu kwa amri za kibinadamu zinazokiuka sheria ya Mungu. Manabii na Wafalme, 587.

The “closing scenes of the great day of atonement” is the sealing of first the one hundred and forty-four thousand which is followed thereafter with the sealing of God’s other children wo are currently in Babylon.

"Matukio ya mwisho ya siku kuu ya upatanisho" ni kutiwa muhuri kwanza kwa wale mia arobaini na nne elfu, na baadaye kufuatiwa na kutiwa muhuri kwa watoto wengine wa Mungu ambao kwa sasa wako Babeli.

> “As the people of God afflict their souls before Him, pleading for purity of heart, the command is given, ‘Take away the filthy garments,’ 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.’ Zechariah 3:4. The spotless robe of Christ’s righteousness is placed upon the tried, tempted, 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. A ‘fair miter’ is set upon their heads.

> Watu wa Mungu wanapotesa nafsi zao mbele zake, wakiomba usafi wa moyo, amri hutolewa, 'Ondoeni mavazi machafu,' na maneno ya kutia moyo hunenwa, 'Tazama, nimekuondolea uovu wako, nami nitakuvika mavazi mapya.' Zekaria 3:4. Vazi lisilo na doa la haki ya Kristo huvalishwa juu ya watoto wa Mungu waliopimwa na kutiwa majaribuni, walio waaminifu. Mabaki waliodharauliwa wanavikwa mavazi ya utukufu, wala hawatatiwa unajisi tena na ufisadi wa dunia. Majina yao yanahifadhiwa katika kitabu cha uzima cha Mwana-Kondoo, yameandikishwa miongoni mwa waaminifu wa nyakati zote. Wamepinga hila za mdanganyaji; hawajageuzwa kutoka katika uaminifu wao kwa mngurumo wa joka. Sasa wako salama milele dhidi ya hila za mjaribu. Dhambi zao zinahamishiwa kwa mwasisi wa dhambi. 'Kilemba kizuri' kinawekwa juu ya vichwa vyao.

> “While Satan has been urging his accusations, holy angels, unseen, have been passing to and fro, placing upon the faithful ones 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.’ Revelation 14:4, 5.

> Wakati Shetani amekuwa akitoa mashtaka yake, malaika watakatifu, wasioonekana, wamekuwa wakipita huku na huko, wakiweka juu ya waaminifu muhuri wa Mungu aliye hai. Hawa ndio wasimamao juu ya Mlima Sayuni pamoja na Mwana-Kondoo, wakiwa na jina la Baba limeandikwa katika vipaji vya nyuso zao. Wanaimba wimbo mpya mbele ya kiti cha enzi, ule wimbo ambao hakuna mtu awezaye kujifunza ila wale mia na arobaini na nne elfu waliokombolewa kutoka duniani. ‘Hawa ndio wafuatao Mwana-Kondoo kokote aendako. Hawa walikombolewa kutoka miongoni mwa wanadamu, wakiwa malimbuko kwa Mungu na kwa Mwana-Kondoo. Wala katika vinywa vyao hakukuonekana hila; kwa maana hawana doa mbele ya kiti cha enzi cha Mungu.’ Ufunuo 14:4, 5.

> “Now is reached the complete fulfillment of the 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.’ Zechariah 3:8. 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.’ Isaiah 4:2, 3.” Prophets and Kings, 591, 592.

> Sasa maneno ya Malaika yametimia kikamilifu: "Sikia sasa, Ewe Yoshua kuhani mkuu, wewe, na wenzako wanaokaa mbele yako; kwa kuwa hao ni watu wa ajabu; kwa maana, tazama, nitaleta Mtumishi wangu, Chipukizi." Zakaria 3:8. Kristo amefunuliwa kama Mkombozi na Mwokozi wa watu Wake. Sasa kweli masalia ni "watu wa ajabu," kwani machozi na udhalilisho wa hija yao vinapisha furaha na heshima mbele za Mungu na Mwana-Kondoo. "Siku ile chipukizi la Bwana litakuwa zuri na tukufu, na tunda la nchi litakuwa bora na la kupendeza kwa wale walionusurika wa Israeli. Nayo itakuwa kwamba aliyebaki katika Sayuni, na yeye aliyesalia Yerusalemu, ataitwa mtakatifu, kila mmoja aliyeandikwa miongoni mwa walio hai Yerusalemu." Isaya 4:2, 3." Manabii na Wafalme, 591, 592.

The sealing is the second step of Daniel’s “purified, made white and tried.” Verses eleven and twelve identify the final rise and fall of Russia, the prophetic king of the south which precedes the Battle of Panium in verses thirteen through fifteen. When the one hundred and forty-four thousand have their filthy garments removed by Christ in the closing scenes of the great day of atonement, they receive a “fair miter,” which is Daniel’s promotion to the third ruler, along with the scarlet robe and the golden chain. That is also Joseph’s gift of the golden chain, his promotion to the second ruler and the gift of the king’s ring. The “ring” represents the royal seal which a ruler used to impress his laws with the royal seal.

Kutiwa muhuri ni hatua ya pili ya "kusafishwa, kutiwa weupe na kujaribiwa" ya Danieli. Mistari ya kumi na moja na kumi na mbili hubainisha kuinuka kwa mwisho na kuanguka kwa Urusi, mfalme wa kusini wa kinabii, kunakotangulia Vita vya Panium katika mistari ya kumi na tatu hadi kumi na tano. Wakati laki moja na arobaini na nne elfu wanapoondolewa mavazi yao machafu na Kristo katika vipindi vya mwisho vya siku kuu ya upatanisho, wanapokea "kilemba safi," ambacho ni kupandishwa cheo kwa Danieli kuwa mtawala wa tatu, pamoja na vazi la kaniki na mnyororo wa dhahabu. Huo pia ni zawadi ya Yosefu ya mnyororo wa dhahabu, kupandishwa kwake cheo kuwa mtawala wa pili na zawadi ya pete ya mfalme. Hiyo "pete" inawakilisha muhuri wa kifalme ambao mtawala alitumia kuutia muhuri sheria zake kwa muhuri wa kifalme.

Darius used his signet to seal the pit where Daniel was placed among the lions.

Dario alitumia pete yake ya muhuri kuweka muhuri kwenye shimo ambako Danieli aliwekwa miongoni mwa simba.

> Then the king commanded, and they brought Daniel, and cast him into the den of lions. Now the king spake and said unto Daniel, Thy God whom thou servest continually, he will deliver thee. And a stone was brought, and laid upon the mouth of the den; and the king sealed it with his own signet, and with the signet of his lords; that the purpose might not be changed concerning Daniel. Daniel 6:16, 17.

> Ndipo mfalme akaamuru, wakamleta Danieli, wakamtupa katika tundu la simba. Mfalme akasema, akamwambia Danieli, Mungu wako umhudumikaye daima, yeye atakuokoa. Na jiwe likaletwa, likawekwa juu ya mdomo wa tundu; naye mfalme akalitia muhuri kwa pete yake mwenyewe, na kwa pete za wakuu wake; ili kusudi lisibadilike katika habari za Danieli. Danieli 6:16, 17.

The Hebrew word translated as “signet” is H5824 in Strongs, and it is derived from a root word corresponding to H5823; meaning a signet ring (as engraved). Joshua before the angel, Daniel in the lion’s den, Joseph before Pharaoh represent the sealing of the one hundred and forty-four thousand, which is the second test in Daniel twelve where those who have been purified, are then “made white,” in advance of being “tried.” These lines are also represented by “ Zerubbabel,” “the son of Shealtiel.”

Neno la Kiebrania lililotafsiriwa kama “pete ya muhuri” ni H5824 katika Strongs, na limetokana na neno la mzizi linalolingana na H5823; likimaanisha pete ya muhuri (iliyochorwa). Yoshua mbele ya malaika, Danieli katika tundu la simba, Yusufu mbele ya Farao, vinawakilisha kutiwa muhuri kwa wale mia arobaini na nne elfu, ambalo ni jaribio la pili katika Danieli sura ya kumi na mbili, ambapo waliotakaswa kisha “hufanywa weupe” kabla ya “kujaribiwa.” Mistari hii pia inawakilishwa na “Zerubabeli,” “mwana wa Shealtieli.”

> In that day, saith the Lord of hosts, will I take thee, O Zerubbabel, my servant, the son of Shealtiel, saith the Lord, and will make thee as a signet: for I have chosen thee, saith the Lord of hosts. Haggai 2:23.

> Katika siku ile, asema Bwana wa majeshi, nitakutwaa, Ee Zerubabeli, mtumishi wangu, mwana wa Shealtieli, asema Bwana, nami nitakufanya kama pete ya muhuri; kwa maana nimekuchagua, asema Bwana wa majeshi. Hagai 2:23.

Zerubbabel means offspring of Babylon, and his father was Shealtiel, meaning “asked of God.” Zerubbabel represents the second angel’s message which calls the offspring of Babylon into God’s flock in the last days. The element of “prayer” is associated with the one hundred and forty-four thousand who call the final offspring of Babylon out, for that revival only occurs with prayer.

Zerubbabel maana yake ni uzao wa Babeli, na baba yake alikuwa Shealtiel, ambaye maana yake ni "aliyeombwa kwa Mungu." Zerubbabel anawakilisha ujumbe wa malaika wa pili unaoita uzao wa Babeli kuingia katika kundi la Mungu katika siku za mwisho. Kipengele cha "sala" kinahusishwa na wale elfu mia arobaini na nne wanaouita uzao wa mwisho wa Babeli utoke, kwa maana uamsho huo hutokea tu kwa sala.

> “A revival of true godliness among us is the greatest and most urgent of all our needs. To seek this should be our first work. There must be earnest effort to obtain the blessing of the Lord, not because God is not willing to bestow His blessing upon us, but because we are unprepared to receive it. Our heavenly Father is more willing to give His Holy Spirit to them that ask Him, than are earthly parents to give good gifts to their children. But it is our work, by confession, humiliation, repentance, and earnest prayer, to fulfill the conditions upon which God has promised to grant us His blessing. A revival need be expected only in answer to prayer. While the people are so destitute of God’s Holy spirit, they cannot appreciate the preaching of the Word; but when the Spirit’s power touches their hearts, then the discourses given will not be without effect. Guided by the teachings of God’s Word, with the manifestation of His Spirit, in the exercise of sound discretion, those who attend our meetings will gain a precious experience, and returning home, will be prepared to exert a healthful influence.

> Uamsho wa utauwa wa kweli miongoni mwetu ndiyo ulio mkuu na wa haraka zaidi kati ya mahitaji yetu yote. Kutafuta hili ndilo liwe kazi yetu ya kwanza. Lazima kuwe na jitihada za dhati za kupata baraka za Bwana, si kwa sababu Mungu hayuko radhi kutujalia baraka zake, bali kwa sababu hatuko tayari kuzipokea. Baba yetu wa mbinguni yuko radhi zaidi kuwapa Roho Wake Mtakatifu wale wamwombao, kuliko wazazi wa duniani walivyo radhi kuwapa watoto wao zawadi njema. Lakini ni kazi yetu, kwa kukiri, kunyenyekea, kutubu, na kwa maombi ya dhati, kutimiza masharti ambayo kwayo Mungu ameahidi kutupatia baraka zake. Uamsho unapaswa kutarajiwa tu kama jibu la maombi. Wakati watu wamekosa sana Roho Mtakatifu wa Mungu, hawawezi kuthamini mahubiri ya Neno; lakini nguvu za Roho zinapogusa mioyo yao, basi mahubiri yanayotolewa hayatakuwa bila athari. Wakiongozwa na mafundisho ya Neno la Mungu, pamoja na udhihirisho wa Roho Wake, katika utumiaji wa busara timamu, wale wanaohudhuria mikutano yetu watapata uzoefu wa thamani, na watakaporudi nyumbani, watakuwa wameandaliwa kutoa mvuto wenye manufaa.

> “The old standard bearers knew what it was to wrestle with God in prayer, and to enjoy the outpouring of His Spirit. But these are passing off from the stage of action; and who are coming up to fill their places? How is it with the rising generation? Are they converted to God? Are we awake to the work that is going on in the heavenly sanctuary, or are we waiting for some compelling power to come upon the church before we shall arouse? Are we hoping to see the whole church revived? That time will never come.

> Washika bendera wa zamani walijua maana ya kushindana na Mungu katika maombi, na kufurahia kumiminwa kwa Roho Wake. Lakini hawa wanaondoka kwenye uwanja wa utendaji; na ni nani wanaoinuka kuchukua nafasi zao? Inakuwaje kwa kizazi kinachoinuka? Je, wamegeukia Mungu? Je, tumeamka kwa kazi inayoendelea katika patakatifu pa mbinguni, au tunasubiri nguvu fulani ya kutulazimisha ije juu ya kanisa kabla hatujaamka? Je, tunatumaini kuona kanisa lote likihuishwa? Wakati huo hautakuja kamwe.

> “There are persons in the church who are not converted, and who will not unite in earnest, prevailing prayer. We must enter upon the work individually. We must pray more, and talk less. Iniquity abounds, and the people must be taught not to be satisfied with a form of godliness without the spirit and power. If we are intent upon searching our own hearts, putting away our sins, and correcting our evil tendencies, our souls will not be lifted up unto vanity; we shall be distrustful of ourselves, having an abiding sense that our sufficiency is of God.” Selected Messages, book 1, 121, 122.

> Kuna watu kanisani ambao hawajaongoka, na ambao hawataungana katika maombi ya dhati na yenye nguvu. Lazima tuingie katika kazi hii kibinafsi. Lazima tuombe zaidi, na tuzungumze kidogo. Uovu umeenea, na watu lazima wafundishwe wasiridhike na mfano wa utauwa bila roho na nguvu. Ikiwa tumeazimia kuchunguza mioyo yetu wenyewe, kuziacha dhambi zetu, na kusahihisha mielekeo yetu mibaya, roho zetu hazitainuliwa katika majivuno; tutajishuku sisi wenyewe, tukiwa na hisia ya kudumu kwamba utoshelevu wetu unatoka kwa Mungu. Ujumbe Ulioteuliwa, kitabu cha 1, 121, 122.

The waymark of prayer is set forth in Daniel, describing a prayer to understand the external message in chapter two, and also a prayer to fulfill the internal message represented in chapter nine. Zerubbabel and his father Shealtiel represent the sealing of the one hundred and forty-four thousand at the second test, which is the visual test of the image of the beast, which is also the internal test represented in Revelation chapter eleven, verse eleven, and also the external test represented in Daniel chapter eleven, verse eleven.

Alama ya njia ya maombi imewekwa wazi katika kitabu cha Danieli, ikieleza ombi la kuelewa ujumbe wa nje katika sura ya pili, na pia ombi la kutimiza ujumbe wa ndani unaowakilishwa katika sura ya tisa. Zerubabeli na baba yake Shealtieli wanawakilisha kutiwa muhuri kwa mia arobaini na nne elfu katika mtihani wa pili, ambao ndio mtihani wa kuona wa sanamu ya mnyama, ambao pia ni mtihani wa ndani unaowakilishwa katika Ufunuo sura ya kumi na moja, aya ya kumi na moja, na pia mtihani wa nje unaowakilishwa katika Danieli sura ya kumi na moja, aya ya kumi na moja.

We will continue to address verse eleven in the next article.

Tutaendelea kushughulikia aya ya kumi na moja katika makala inayofuata.

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