The hidden history of Daniel eleven verse forty aligns with the history represented in verses ten through sixteen of the same chapter. In verses ten through sixteen the line of the earth beast of Revelation thirteen’s apostate Republican horn of the United States is represented by Donald Trump; the line of the apostate Protestant horn of the United States is represented by the Maccabees; the line of the sea beast of the papacy is represented as the “robbers of thy people” and the line of the dragon is represented by the various kings of the south and Phillip of Macedon. The line of the one hundred and forty-four thousand is represented by Peter.
Istwa kache ki nan Danyèl onz, vèsè karant, ann amoni avèk istwa ki reprezante nan vèsè dis rive sèz nan menm chapit la. Nan vèsè dis rive sèz yo, liy bèt tè a nan Revelasyon trèz la, sètadi kòn Repibliken aposta Etazini an, reprezante pa Donald Trump; liy kòn Pwotestan aposta Etazini an reprezante pa Makabe yo; liy bèt lanmè a, sètadi papòt la, reprezante kòm “vòlè nan pèp ou a”; epi liy dragon an reprezante pa divès wa sid yo ak Filip Masedwàn. Liy san karantkat mil yo reprezante pa Pyè.
The Middle
Mitani an
Within that hidden history, the middle is emphasized repeatedly. The 250 years that began in 457 BC concluded in 207 BC in the middle of the battles of Raphia and Panium, the last two proxy wars of verses eleven through fifteen. The 250 years of the earth beast that began in 1776 ends in 2026, the year of the “midterm elections” in the political arena of the earth beast. Peter is at Caesarea Philippi (Panium) the middle of the three times Christ exclusively took only three disciples.
Nan istwa kache sa a, yo mete aksan sou mitan an plizyè fwa. 250 ane ki te kòmanse an 457 av. J.-K. te fini an 207 av. J.-K., nan mitan batay Rafya ak Panyòm, de dènye lagè pa pwokirasyon ki nan vèsè onz rive kenz yo. 250 ane bèt tè a ki te kòmanse an 1776 fini an 2026, ane “eleksyon mitan manda” yo nan tèren politik bèt tè a. Pyè te nan Sezare Filipi (Panyòm), mitan twa fwa Kris la te pran sèlman twa disip avè l, san okenn lòt.
In the history of those parallel lines Peter represents those who correct and repeat the warning of the fireballs upon Nashville. Peter’s name was changed in the very middle of chapters eleven through twenty-two of Matthew, just as Abram’s middle chapter of chapters eleven through twenty-two identified circumcision as the sign of the covenant, in accompaniment with the middle of chapter eleven through twenty-two in Revelation marking the sign of the covenant of death in Revelation seventeen. The midpoint is where the one hundred and forty-four thousand are changed from a Laodicean unto a Philadelphian, and the middle of the three angels is the second angel.
Nan istwa liy paralèl sa yo, Pyè reprezante moun ki korije epi repete avètisman sou boul dife yo sou Nashville. Non Pyè te chanje egzakteman nan mitan chapit onz rive vennnde nan Matye, menm jan chapit mitan Abraram nan seri chapit onz rive vennnde yo te idantifye sikonsizyon kòm siy alyans lan, ansanm ak chapit mitan nan seri chapit onz rive vennnde nan Revelasyon an ki make siy alyans lanmò a nan Revelasyon disèt. Pwen mitan an se kote san karannkat mil yo chanje soti nan yon eta Lawodise pou antre nan yon eta Filadèlf, epi mitan twa zanj yo se dezyèm zanj lan.
The second step, or midpoint is the time of the second temple test which follows the first and foundational test. The first test of 2024 was the external vision being established by the symbol of Rome, and the second test is the internal marah (looking glass) vision of Christ in the Most Holy Place. In the history of the second angel, the midnight cry message arrives to empower the message of the second angel.
Dezyèm etap la, oswa mitan pwen an, se tan dezyèm tès tanp lan ki swiv premye tès fondamantal la. Premye tès ane 2024 la se te vizyon ekstèn nan ki te etabli pa senbòl Wòm nan, epi dezyèm tès la se vizyon entèn marah la (glas pou gade) konsènan Kris la nan Kote ki Pi Sen an. Nan istwa dezyèm zanj lan, mesaj rèl a minwi a vini pou bay mesaj dezyèm zanj lan pouvwa.
In the Millerite history of 1840, Josiah (meaning foundation of God) Litch made a correction of his identification of the prophecy of Islam of the first and second woe, and in 1844, Samuel Snow made the correction of the prediction of 1843 in fulfillment of the parable of the ten virgins. Peter in 2026 is to correct the failed prediction of the fireballs of Nashville, as typified by the Millerite disappointment of 1843, and adjust the message of Islam as typified by the work of Josiah Litch in 1840. Those two Millerite events of 1840 and 1844 represent the empowerment of the first angel’s message on August 11, 1840 and the empowerment of the second angel’s message on August 17, 1844. Together they identify the empowerment of the midnight cry when the Nashville fireballs descend.
Nan listwa Millerit la an 1840, Josiah (ki vle di fondasyon Bondye) Litch te fè yon koreksyon nan idantifikasyon li te bay pwofesi sou Islam nan premye ak dezyèm malè a; epi an 1844, Samuel Snow te fè koreksyon prediksyon 1843 la nan akonplisman parabòl dis vyèj yo. Pyè an 2026 dwe korije prediksyon echwe boul dife Nashville yo, jan sa te prefigire pa desepsyon Millerit la an 1843, epi ajiste mesaj sou Islam nan, jan sa te prefigire pa travay Josiah Litch an 1840. De evènman Millerit sa yo, an 1840 ak 1844, reprezante bay puisans mesaj premye zanj lan nan 11 out 1840 ak bay puisans mesaj dezyèm zanj lan nan 17 out 1844. Ansanm, yo idantifye bay puisans rèl minwi a lè boul dife Nashville yo desann.
“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.” The Great Controversy, 611.
“Zanj ki ini aklare nan pwoklamasyon mesaj twazyèm zanj lan gen pou l klere tout tè a avèk glwa li. Se yon zèv ki gen yon anvergiti mondyal ak yon puisans etranj yo anonse isit la. Mouvman adven an nan ane 1840–44 la te yon manifestasyon gloriye pouvwa Bondye; mesaj premye zanj lan te pote rive nan chak pòs misyonè nan mond lan, e nan kèk peyi te gen pi gwo enterè relijye yo te janm wè nan okenn peyi depi Refòm sèzyèm syèk la; men yo gen pou yo depase sa pa mwayen mouvman pwisan ki fèt anba dènye avètisman twazyèm zanj lan.” The Great Controversy, 611.
The question is why with all the cities in the United States would God’s providence select Nashville. At the arrival of the third woe on 9/11 the Twin Towers of New York and the Pentagon of Washington, DC were the targets. A fourth plane crashed into the earth. The symbol of the earth beast is the earth, the symbol of its economic might is New York and the symbol of its military power is the Pentagon. When the United States forces the world to accept the mark of papal authority and the church and state political system that is the image of the beast, it does so through its military and economic power, for Revelation thirteen identifies the earth beast’s use of power to forbid the faithful from buying or selling, and it also puts to death those who stand for God’s seventh-day Sabbath. The prophetic symbolism is represented as "chariots, horsemen (military might) and ships" (economic might) in Daniel eleven verse forty.
Kesyon an se poukisa, pami tout vil ki nan Etazini, pwovidans Bondye ta chwazi Nashville. Lè twazyèm malè a te rive nan dat 11 Septanm, de gwo fò won New York yo ak Pentagòn Washington, DC, te sib yo. Yon katriyèm avyon te tonbe atè. Senbòl bèt ki soti sou tè a se tè a; senbòl pisans ekonomik li se New York, epi senbòl pisans militè li se Pentagòn nan. Lè Etazini fòse lemonn aksepte mak otorite papal la ansanm ak sistèm politik legliz ak leta ki se imaj bèt la, li fè sa pa mwayen pisans militè ak ekonomik li; paske Revelasyon trèz idantifye fason bèt ki soti sou tè a sèvi ak pouvwa pou entèdi fidèl yo achte oswa vann, epi li mete tou a lanmò sila yo ki kenbe repo saba setyèm jou Bondye a. Senbolis pwofetik la reprezante kòm “cha, kavalye (pisans militè) ak bato” (pisans ekonomik) nan Danyèl onz vèsè karant.
In the sealing time of the one hundred and forty-four thousand Islam unexpectedly strikes the glorious land four times. The first was 9/11, the second and third were the ancient literal glorious land and then Nashville. The fourth is the earthquake of Revelation eleven, that is the Sunday law. In the context of Balaam and the three angels, the two strikes of October 7, 2023 and Nashville represent the two biblical vineyards of God’s covenant people.
Nan tan sele san karantkat mil yo, Islam frape peyi bèl pouvwa a kat fwa san atann. Premye a se te 9/11, dezyèm ak twazyèm yo se te ansyen peyi bèl pouvwa literal la epi apre sa Nashville. Katriyèm nan se tranblemanntè Revelasyon onz la, sa vle di lwa dimanch la. Nan kontèks Balaam ak twa zanj yo, de frap 7 Oktòb 2023 la ak Nashville reprezante de jaden rezen biblik pèp alyans Bondye a.
When the deadly wound of the papacy is healed at the Sunday law, the second manifestation of the Dark Ages begins. The first and the third woe are the same, for Christ always illustrates the end with the beginning, so the falling star of Mohammed in the first woe, who turned the key that opened the bottomless pit, and shortly after 9/11 atheism of the bottomless pit murdered the two witnesses of Revelation eleven. At the Sunday law the papal deadly wound is healed, and the beast of Catholicism fulfills the prophetic enigma of the eighth (representing resurrection) being fulfilled. The second period of the Dark Ages then begins, as Balaam’s third waymark, when the ass speaks, turns the key to again open the bottomless pit. Post 9/11, atheism, the dragon came out of the pit to fight against the richest president who stirred up all the realm of Greece. At the Sunday law the beast of Revelation seventeen ascends out of the bottomless pit and darkness again blots out the sun.
Lè blesi mòtèl papòt la geri anba lwa dimanch lan, dezyèm manifestasyon Mwayennaj Fènwa yo kòmanse. Premye ak twazyèm malè a se menm bagay la, paske Kris toujou sèvi ak kòmansman an pou ilistre fen an; konsa zetwal ki tonbe a, Mahomet, nan premye malè a, ki te vire kle ki te louvri twou san fon an, e yon ti tan apre 9/11, ateyis ki soti nan twou san fon an te touye de temwen yo nan Revelasyon onz. Nan lwa dimanch lan, blesi mòtèl papòt la geri, epi bèt Katolik la akonpli enigm pwofetik uityèm nan (ki reprezante rezirèksyon) lè sa a rive akonpli. Dezyèm peryòd Mwayennaj Fènwa yo kòmanse lè sa a, kòm twazyèm pwen-repè Bilam lan, lè bourik la pale, vire kle a pou louvri twou san fon an ankò. Apre 9/11, ateyis, dragon an, te soti nan twou a pou l fè lagè kont prezidan ki pi rich la, ki te souke tout domèn Lagrès la. Nan lwa dimanch lan, bèt Revelasyon disèt la monte soti nan twou san fon an, epi fènwa a efase limyè solèy la ankò.
Why Nashville? The question that is still unresolved? Nashville marks the beginning of the short period of the proclamation of the midnight cry message, and it begins with an unexpected destructive attack by Islam and it ends the same way. The Sunday law at the end of the period represents the enforcement of the mark of the beast in the United States, and the beginning of the destruction of the cities. “Destruction” is a prophetic characteristic of Islam.
Poukisa Nashville? Kesyon an ki toujou rete san rezolisyon? Nashville make kòmansman kout peryòd pwoklamasyon mesaj rèl minui a, epi li kòmanse ak yon atak destriktif inatandi pa Islam, epi li fini menm jan an. Lwa dimanch lan nan fen peryòd la reprezante ranfòsman mak bèt la Ozetazini, ak kòmansman destriksyon vil yo. “Destriksyon” se yon karakteristik pwofetik Islam.
Destruction
Destriksyon
“The night before last a very impressive scene passed before me. I saw an immense ball of fire fall into the midst of some beautiful mansions, causing their instant destruction. I heard some say, ‘We knew that the judgments of God were coming upon the earth, but we did not know they would come so soon.’ Others said, ‘You knew! Why then did you not tell us? We did not know.’ On every side I heard such words spoken.” Letter 217, 1904.
“Nan nuit d'avant-hier la au, ene scène bien impressionnante fine passe devant moi. Mo fine voir ene immense boule dife tomber au milieu de kèk belles demeures, causant zot destruction instantanée. Mo fine entendre certains dire: ‘Nous ti conné ki les jugements de Dieu ti pe vini lor la terre, mais nous pa ti conné ki zot ti pou vini si tôt.’ D'autres fine dire: ‘Zot ti conné! Alors pourquoi zot pa fine dire nous? Nous, nous pa ti conné.’ De tous côtés mo fine entendre bann paroles couma sa être prononcées.” Lettre 217, 1904.
Nine Eleven
Onz Septanm Onorab Onorab
Revelation “Nine Eleven” identifies the character of the kingdom of Islam as death and destruction, for a name in prophecy represents character.
Revelasyon “Nine Eleven” idantifye karaktè wayòm Islam nan kòm lanmò ak destriksyon, paske yon non nan pwofesi reprezante karaktè.
And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon. Revelation 9/11.
Epi yo te gen yon wa sou yo, ki se zanj twou san fon an; non li nan lang ebre se Abadon, men nan lang grèk non li se Apolyon. Revelasyon 9/11.
Abaddon means “destruction or place of destruction” and Apollyon means “the destroyer.”
Abaddon vle di “destriksyon oswa plas destriksyon,” epi Apollyon vle di “destriktè a.”
“Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.
“Zanj yo ap kenbe kat van yo, yo reprezante kòm yon chwal kòlè k ap chèche kase lache epi kouri travèse fas tout tè a, pote destriksyon ak lanmò sou chemen li.”
“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.
“Èske n ap dòmi sou menm bòdi mond etènèl la? Èske n ap tounen moun lou, frèt, epi mouri? O, si sèlman nou ta genyen nan legliz nou yo Lespri ak souf Bondye soufle nan pèp Li a, pou yo ka kanpe sou pye yo epi viv. Nou bezwen wè chemen an etwat, e pòtay la sere. Men, pandan n ap pase nan pòtay sere a, lajè li pa gen okenn limit.” Manuscript Releases, volim 20, 217.
The path of Islam of the third woe is the path of Balaam and the ass. The path of the angry horse of Islam, that is John’s four winds of strife, Isaiah’s rough wind and Ezekiel’s “wind” or “breath” that comes from the four winds, takes a path from 9/11 that leads to the “narrow” and “straight” gate. That narrow gate is the third waymark of Balaam and the ass.
Chemen Islam twazyèm malè a se chemen Balak ak bourik la. Chemen chwal fache Islam nan, sa vle di kat van konfli Jan yo, van di Ezayi a ak “van” oswa “souf” Ezekyèl la ki soti nan kat van yo, pran yon chemen depi 9/11 ki mennen nan pòtay “etwat” ak “dwat” la. Pòtay etwat sa a se twazyèm repè Balak ak bourik la.
And the angel of the Lord went further, and stood in a narrow place, where was no way to turn either to the right hand or to the left. And when the ass saw the angel of the Lord, she fell down under Balaam: and Balaam’s anger was kindled, and he smote the ass with a staff. And the Lord opened the mouth of the ass, and she said unto Balaam, What have I done unto thee, that thou hast smitten me these three times? Numbers 22:26–28.
Epi zanj Senyè a ale pi lwen toujou, epi li kanpe nan yon pas etwat, kote pa t gen okenn chemen pou vire ni adwat ni agoch. Lè manzènn lan wè zanj Senyè a, li tonbe atè anba Balaram; epi kòlè Balaram te limen, e li frape manzènn lan ak yon baton. Epi Senyè a louvri bouch manzènn lan, e li di Balaram: Kisa mwen fè ou, poukisa ou frape mwen twa fwa sa yo? Resansman 22:26–28.
The path of the third woe of Islam's destruction began at 9/11 when Revelation 18:1–3 was fulfilled.
Chemen twazyèm malè destriksyon Islam nan te kòmanse nan 11 Septanm nan, lè Revelasyon 18:1–3 te akonpli.
“Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.
“Èske kounye a gen pawòl mwen ta deklare ke New York dwe disparèt anba yon gwo vag lanmè? Sa, mwen pa janm di l. Mwen te di, pandan m t ap gade gwo bilding k ap monte la yo, etaj apre etaj: ‘Ki sèn terib ki pral fèt lè Seyè a va leve pou l souke tè a ak anpil fòs!’ Lè sa a, pawòl Revelasyon 18:1–3 yo pral akonpli. Tout chapit dizwityèm Revelasyon an se yon avètisman sou sa k ap vini sou tè a. Men, mwen pa gen okenn limyè an patikilye konsènan sa k ap vini sou New York, eksepte sa mwen konnen: yon jou, gwo bilding ki la yo pral jete atè pa aksyon vire-vire ak chavire nan pouvwa Bondye a. Dapre limyè ki te ban mwen an, mwen konnen destriksyon deja nan mond lan. Yon sèl pawòl soti nan Seyè a, yon sèl manyen pouvwa vanyan li a, epi gwo estrikti masif sa yo pral tonbe. Sèn ap fèt ki gen yon terè nou pa ka menm imajine.” Review and Herald, 5 jiyè 1906.
The question remains: Why Nashville? The fireballs of Nashville represent a prophetic scenario where one class of Adventism is ashamed and according to Joel, “cut off.” The other class is represented as never being ashamed, and filled with joy. The prophetic joy is not for the judgment brought upon Nashville and the United States, but for the vindication that is represented between those in the parable who have the oil and those who do not have the oil. The oil has many symbolic meanings attached to it, but a primary meaning of the oil is the message of the midnight cry. That message began to be progressively unsealed at the end of 2023, and it represented the increase of knowledge that is either rejected or accepted. Hosea is clear that those who reject the knowledge are rejected as God’s priests. Peter is located in the middle of the structure of Leviticus twenty-three when he understands the fireballs of Nashville, and the number thirty is a symbol of the priests.
Kesyon an rete la: Poukisa Nashville? Boulen dife Nashville yo reprezante yon sèn pwofetik kote yon klas nan Advantis la wont e, dapre Joèl, yo “koupe nèt.” Lòt klas la reprezante kòm moun ki pa janm wont, e ki ranpli ak lajwa. Lajwa pwofetik la se pa pou jijman ki vini sou Nashville ak Etazini, men pou jistifikasyon ki reprezante ant moun ki nan parabòl la ki gen lwil la ak sila yo ki pa gen lwil la. Lwil la gen anpil sans senbolik ki mare ak li, men youn nan sans prensipal lwil la se mesaj rèl minwi a. Mesaj sa a te kòmanse ap devwale pwogresivman nan fen ane 2023, e li te reprezante ogmantasyon konesans la, konesans yo swa rejte swa aksepte. Oze klè lè li di moun ki rejte konesans la, yo rejte yo kòm prèt Bondye yo. Pyè plase nan mitan estrikti Levitik venntwa a lè li konprann boulen dife Nashville yo, e nimewo trant lan se yon senbòl prèt yo.
My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.
Pèp mwen an ap peri poutèt yo manke konesans; paske ou rejte konesans, mwen menm tou m ap rejte ou, pou ou pa sèvi m kòm prèt ankò; dèske ou bliye lalwa Bondye ou a, mwen menm tou m ap bliye pitit ou yo. Oze 4:6.
The issue of “knowledge” or the lack thereof, is one of the truths associated with the arrival of the fireballs of Nashville. Prophetic “knowledge” or the lack thereof, marks the beginning of the proclamation of the midnight cry, and that period ends with the issue of obedience to God’s Word, as represented by the Sabbath and Sunday issue. Christ always illustrates the end with the beginning, and in the beginning obedience to God’s Word was the warning message given to Adam and Eve in the garden.
Kesyon “konesans” lan, oswa mank li, se youn nan verite ki asosye ak rive boul dife Nashville yo. “Konesans” pwofetik la, oswa mank li, make kòmansman pwoklamasyon rèl minwi a, epi peryòd sa a fini ak kesyon obeyisans anvè Pawòl Bondye a, jan sa reprezante pa kestyon Saba ak Dimanch la. Kris toujou ilistre fen an ak kòmansman an, epi nan kòmansman an obeyisans anvè Pawòl Bondye a te mesaj avètisman yo te bay Adan ak Èv nan jaden an.
The issue of obedience at the end cannot be restricted to a single garden if “every nation will be involved,” as Sister White says. The Sabbath and Sunday issue is the repetition of the beginning test of Adam and Eve in the garden, that is repeated in the entire world at the end. That test begins at the Sunday law in the United States, which is also the end of the period of the proclamation of the midnight cry.
Kesyon obeyisans nan fen tan an pa ka limite ak yon sèl jaden si “chak nasyon pral enplike,” jan Sè White di sa. Kesyon Saba a ak dimanch lan se repetisyon premye tès Adan ak Èv te sibi nan jaden an, tès ki repete nan lemonn antye nan fen tan an. Tès sa a kòmanse ak lwa dimanch Ozetazini, ki se tou fen peryòd pwoklamasyon rèl minwi a.
The proclamation of the warning message that Christ is coming is only given by those who have accepted the increase of knowledge from the unsealing of the message of the revelation of Jesus Christ that began at the end of 2023. A test of knowledge or the lack thereof, is finalized at the Nashville attack. The litmus test, of the three tests that began at the unsealing in 2023 is based upon the oil, which is “knowledge” contained within the prophetic message that was then unsealed.
Pwoklamasyon mesaj avètisman an ki di Kris ap vini an, se sèlman sila yo ki te aksepte ogmantasyon konesans ki soti nan ouvèti sele mesaj revelasyon Jezi Kris la, ki te kòmanse nan fen ane 2023, ki bay li. Yon tès konesans, oswa absans li, rive nan konklizyon li nan atak Nashville la. Tès desizif la, pami twa tès yo ki te kòmanse lè sele yo te louvri an 2023 a, chita sou lwil la, ki se “konesans” ki genyen nan mesaj pwofetik ki te lè sa a louvri.
The unsealed “knowledge” tests and ultimately is manifested, as the oil that is the third and litmus test. That test begins the period of the proclamation of the message of the midnight cry that ends at the test of obedience. That test of obedience is accomplished upon Eve, who represents the church and Adam, who represents the state. The combination of those two entities is finalized when the mark of the beast is enforced. The test in the garden is the test at the end. It is a test for men and women, that involves the combination of church and state, that are a man and a woman. The warning message that is unsealed leading to the final test of obedience is represented by the tree of the “knowledge” of good and evil.
“Konesans” ki pa sele a se tès la, epi finalman li manifeste, tankou lwil la ki se twazyèm tès la ak tès desizif la. Tès sa a kòmanse peryòd pwoklamasyon mesaj rèl minwi a, ki fini nan tès obeyisans lan. Tès obeyisans sa a akonpli sou Èv, ki reprezante legliz la, ak Adan, ki reprezante leta a. Konbinezon de antite sa yo vin finalize lè yo fè aplike mak bèt la. Tès ki te fèt nan jaden an se tès la nan lafen an. Se yon tès pou gason ak fanm, ki enplike konbinezon legliz ak leta, ki se yon gason ak yon fanm. Mesaj avètisman an ki pa sele a, ki mennen nan dènye tès obeyisans lan, reprezante pa pyebwa “konesans” byen ak mal la.
Nashville is the symbol of Greek education in the land of the earth beast. Greek education is false education, it is evil knowledge, and the good knowledge is true education. The only corporate board Ellen White ever agreed to participate in was Madison College, located in Nashville, which is called “Athens of the South.” Nashville is the symbol of Greek, or false education. False education is false knowledge. The significance of Nashville parallels the symbolism of New York City and the Pentagon.
Nashville se senbòl edikasyon grèk nan peyi bèt ki soti sou tè a. Edikasyon grèk se fo edikasyon; li se move konesans, epi bon konesans lan se vrè edikasyon. Sèl konsèy kòporatif Ellen White te janm dakò patisipe ladan li se te Madison College, ki chita nan Nashville, yo rele l “Athens of the South.” Nashville se senbòl edikasyon grèk, oswa fo edikasyon. Fo edikasyon se fo konesans. Siyifikasyon Nashville mache an paralèl ak senbolis Vil Nouyòk ak Pentagòn lan.
We will continue these things in the next article.
Nou pral kontinye bagay sa yo nan atik kap vini an.
Manuscript 188, 1905
Maniskri 188, 1905
“When I was at Nashville, I had been speaking to the people, and in the night season, there was an immense ball of fire that came right from heaven and settled in Nashville. There were flames going out like arrows from that ball; houses were being consumed; houses were tottering and falling. Some of our people were standing there. ‘It is just as we expected,’ they said, ‘we expected this.’ Others were wringing their hands in agony and crying unto God for mercy. ‘You knew it,’ said they, ‘you knew that this was coming, and never said a word to warn us!’ They seemed as though they would almost tear them to pieces, to think they had never told them or given them any warning at all.” Manuscript 188, 1905.
“Lè m te Nashville, mwen t ap pale ak pèp la, epi nan mitan lannuit, te gen yon gwo boul dife anpil ki te desann tou dwat soti nan syèl la epi ki te poze sou Nashville. Te gen flanm ki t ap soti tankou flèch soti nan boul sa a; kay yo t ap boule nèt; kay yo t ap tranble epi yo t ap tonbe. Kèk nan moun pa nou yo te kanpe la. ‘Se egzakteman jan nou te espere a,’ yo te di, ‘nou te espere sa.’ Gen lòt ki t ap tòde men yo nan agoni epi k ap rele Bondye pou mizèrikòd. ‘Nou te konnen sa,’ yo te di, ‘nou te konnen sa t ap vini, epi nou pa t janm di yon mo pou avèti nou!’ Yo te sanble tankou yo ta prèske chire yo fè moso, lè yo t ap panse yo pa t janm di yo anyen ni ba yo okenn avètisman ditou.” Manuscript 188, 1905.