It is commonly claimed that if five people saw the same car accident, the five witnesses would identify five different versions of the same wreck, though today, in the time period where the Holy Spirit is being withdrawn from mankind, those witnesses would no doubt include those who would invent and lie about what they saw in order to uphold their personal world-view, while believing they were being virtuous for doing so. In the hidden history there are several various lines of prophetic truth, which represents different witnesses of the same events. With God’s Word there is no falsehood, though there is often flawed human interpretation of those events, but the biblical witnesses of this history, rightly divided, all agree with one another.
Li souvan pretann ke si senk moun te wè menm aksidan machin nan, senk temwen sa yo t ap idantifye senk vèsyon diferan de menm dega a; men jodi a, nan peryòd kote Sentespri a ap retire sou limanite a, san dout pami temwen sa yo ta genyen moun ki t ap envante epi bay manti sou sa yo te wè, pou soutni pwòp vizyon pèsonèl yo sou lemonn, pandan y ap kwè yo t ap aji avèk vèti lè yo fè sa. Nan istwa kache a genyen plizyè liy divès verite pwofetik, ki reprezante diferan temwen menm evènman yo. Avèk Pawòl Bondye a pa gen okenn manti, byenke souvan genyen entèpretasyon imen ki defektye konsènan evènman sa yo; men temwen biblik yo sou istwa sa a, lè yo byen separe yo, yo tout dakò youn ak lòt.
Peter is a symbol of the one hundred and forty-four thousand in this history, and his testimony represents a progressive history from the disappointment of July 18, 2020, to the awakening of December 31, 2023, then as one involved in the first test of the external vision, then the second test of the internal vision to be followed by the litmus test of the fireballs of Nashville, unto the lifting up of the ensign to the Gentiles.
Pyè se yon senbòl san karant-kat mil yo nan istwa sa a, e temwayaj li reprezante yon istwa pwogresif depi desepsyon 18 Jiyè 2020 la rive jouk nan revey 31 Desanm 2023 a, answit kòm youn ki patisipe nan premye tès vizyon ekstèn nan, apre sa dezyèm tès vizyon entèn nan, ki pral suiv pa tès litmis boul dife Nashville yo, jouk rive nan leve drapo a pou moun lòt nasyon yo.
Donald Trump is in that hidden history as the one who stirs up all the globalists consisting of the world globalists, the Democratic party and the RINO’s of the Republican party. He fulfills the prophetic characteristics associated with the image of the beast, being resurrected from political death as the eighth that is of the seven. He is located throughout the hidden history, destined to be ruling when “active despotism” is enforced first upon the United States and thereafter the world. Apostate Protestantism, as Trump’s counterpart in the two horns of the earth beast is there in the history of the Maccabees. The various manifestations of the dragon power in the United Nations and Russia bear witness in the history. The papacy, as the robbers of thy people, is there to tie everything together and establish the vision.
Donald Trump nan istwa kache sa a kòm sila a ki leve kont tout globalis yo, ki gen ladan globalis mondyal yo, pati Demokrat la, ak RINO yo nan pati Repibliken an. Li akonpli karakteristik pwofetik ki asosye ak imaj bèt la, paske li resisite soti nan lanmò politik kòm wityèm lan ki sòti nan sèt yo. Li prezan toupatou nan istwa kache a, e li destine pou l ap dirije lè yo enpoze “active despotism” an premye sou Etazini, epi apre sa sou lemonn antye. Pwotestantis apostazi a, kòm kontrepati Trump nan de kòn bèt tè a, la nan istwa Makabe yo. Divès manifestasyon pouvwa dragon an nan Nasyonzini ak Larisi rann temwayaj nan istwa a. Papote a, kòm vòlè pèp ou a, la pou mare tout bagay ansanm epi tabli vizyon an.
Peter is you, dear reader. Peter is a candidate to be among the ensign of the one hundred and forty-four thousand. Peter is standing in the middle, the midpoint of several prophetic lines, by faith entering into the Most Holy Place and receiving the transformation that is accomplished by the vision of Christ. Peter is on the Mount of Transfiguration, where he is to be transformed into the image of Christ, while the United States is forming the image of the beast.
Pyè se ou menm, chè lektè. Pyè se yon kandida pou l fè pati drapo san karant-kat mil yo. Pyè kanpe nan mitan an, nan pwen mitan plizyè liy pwofetik, pa lafwa antre nan Kote ki Pi Sen an epi resevwa transfòmasyon ki akonpli pa vizyon Kris la. Pyè sou Mòn Transfigirasyon an, kote li dwe transfòme nan imaj Kris la, pandan Etazini ap fòme imaj bèt la.
“Brethren, we must have less of self and more of God. He claims the energies of the Church; but to a great extent the ability of our people is absorbed by unworthy objects. Too much time is devoted to petty ideas and claims. God wants us to come up into the mount, more directly into his presence. We are coming into a crisis, which, more than any previous time since the world began, will demand the entire consecration of every one that has named the name of Christ. God’s work demands all there is of us. But our people will never make this consecration until their hearts are changed. They need conversion as much as did Peter. When they have been thus quickened, Christ can say to them, ‘Strengthen thy brethren,’ ‘Feed my sheep,’ ‘Feed my lambs.’
“Frè m yo, nou dwe gen mwens nan pwòp tèt nou, epi plis nan Bondye. Li reklame fòs Legliz la; men, nan yon gwo mezi, kapasite pèp nou an ap vale nan bagay ki pa diy. Twòp tan ap konsakre a lide ak reklamasyon ki piti. Bondye vle nou monte sou mòn nan, pi dirèkteman nan prezans li. N ap antre nan yon kriz ki, plis pase nenpòt lòt tan depi mond lan te kòmanse, pral mande konsakrasyon total tout moun ki te nonmen non Kris la. Travay Bondye a mande tout sa nou ye. Men, pèp nou an p ap janm fè konsakrasyon sa a jiskaske kè yo chanje. Yo bezwen konvèsyon menm jan ak Pyè te bezwen li. Lè yo fin resevwa revivifikasyon sa a, Kris la ka di yo: ‘Ranfòse frè w yo,’ ‘Pran swen mouton m yo,’ ‘Pran swen ti mouton m yo.’”
“When divine power is combined with human effort, the work will spread like fire in the stubble. God will employ agencies whose origin man will be unable to discern; angels will do a work which men might have had the blessing of accomplishing, had they not neglected to answer the claims of God. The work is now presented to man. Will he take it? There are at the present time many doors unbolted and thrown open to the workers. Will they enter these doors? Who is ready at the bidding of the Master to say, ‘Here am I, Lord, send me’? The Macedonian cry comes to us in pitiful appeals from all parts of the world, ‘Come over and help us.’” Review and Herald, December 15, 1885.
“Lè puisans divin ini avèk efò imen, travay la ap gaye tankou dife nan pay sèch. Bondye va sèvi ak mwayen ki gen yon orijin lèzòm pap kapab disène; zanj yo va fè yon travay ke moun yo te ka genyen benediksyon pou akonpli, si yo pa t neglije reponn a demand Bondye yo. Kounye a, travay la prezante devan lèzòm. Èske li va pran li? Kounye a menm, gen anpil pòt ki pa fèmen ak kle e ki ouvri byen laj devan travayè yo. Èske yo va antre nan pòt sa yo? Ki moun ki pare, sou lòd Mèt la, pou di: ‘Men mwen, Seyè, voye m’? Kri Masedwàn nan rive jwenn nou nan apèl plen lapenn soti nan tout pati nan lemonn, ‘Pase vin ede nou.’” Review and Herald, 15 desanm 1885.
We are to come to the mount and be converted as was Peter, and when we do, we shall be purified, as was Isaiah. The purification is represented as being fulfilled when Divine power is combined with human effort. The Macedonian call occurs in the hidden history of verse forty.
Nou dwe vin sou mòn nan epi konvèti jan Pyè te konvèti a; epi lè nou fè sa, n ap pirifye, jan Ezayi te pirifye a. Pirifikasyon an prezante kòm yon bagay ki reyalize lè pouvwa diven an ini ak efò imen an. Apèl Masedwàn lan parèt nan istwa kache vèsè karant lan.
“The time has come for decided efforts to be made in our cities. Read Luke 21. This is the message for this time, and it is written to this generation of the end. We must let nothing interpose between us and the work God has given us to do. Special efforts must be made to bring the truth before those in the cities.
“Lè a rive pou yo fè efò desizif nan vil nou yo. Li Lik 21. Sa a se mesaj pou tan sa a, epi li ekri pou jenerasyon fen an. Nou pa dwe kite anyen mete tèt li ant nou menm ak travay Bondye ban nou pou nou fè a. Yo dwe fè efò espesyal pou mete verite a devan moun ki nan vil yo.
“Let no time be lost in picking others to pieces. All contention is to cease. We are to love as brethren. Let us go up into the mount with God, that we may come back with the reflection of the glory of God upon us. The only place we can obtain it is in the mount with God. There is a work to be done in studying the Word of the Lord as revealed in His law. There has been much casual reading, but how much real study? Christ lived among men and preached the very precepts of that law in the world.
“Pa pèdi okenn tan ap chèche dechire lòt moun. Tout diskisyon dwe sispann. Nou dwe renmen youn lòt tankou frè. Ann monte sou mòn nan avèk Bondye, pou nou ka retounen avèk refleksyon glwa Bondye sou nou. Sèl kote nou ka jwenn li, se sou mòn nan avèk Bondye. Gen yon travay pou fèt nan etidye Pawòl Senyè a jan li revele nan lalwa Li. Te gen anpil lekti neglijan, men konbyen vrè etid ki fèt? Kris te viv nan mitan lèzòm, e li te preche nan lemonn menm presèp lalwa sa a.”
“The work will soon be cut short in righteousness. We must become more persistent and more devout in our efforts to carry it forward to completion. The time has come that we must not only be active, but we must concentrate that activity so as to make it tell. If we spent more time in the mount with God our work would be more effectual.
“Travay la pral byento vin kout nan jistis. Nou dwe vin pi pèsistan e pi devwe nan efò nou pou mennen li rive nan akonplisman. Lè a rive kote nou pa dwe sèlman aktif, men nou dwe konsantre aktivite sa a yon fason pou li bay rezilta. Si nou te pase plis tan sou mòn nan avèk Bondye, travay nou ta pi efikas.
“There must come more convincing power into our preaching. The sword of the spirit must be edged anew and sent forth with power. Shall we put ourselves to it like men with all the realities of eternity before them? We want the Holy Ghost power to go forward and complete God’s work in the earth.” Australian Union Conference Recorder, October 1, 1906.
“Fòk gen plis pouvwa ki bay konviksyon ki antre nan predikasyon nou an. Nepe Lespri a dwe file ankò epi voye ale avèk pouvwa. Èske n ap mete tout fòs nou ladan l tankou moun ki gen tout reyalite letènite devan je yo? Nou vle pouvwa Sentespri a avanse epi fini travay Bondye sou tè a.” Australian Union Conference Recorder, 1 Oktòb 1906.
It is on the mount, which is also the Most Holy Place, where Divinity is combined with our humanity, and Luke 21 is the message for the final generation, who are to give the final warning to the cities. The warning to the cities is a work that angels will accomplish if we refuse to come to the mount and be transformed into His image. The work is for the cities, for the last generation lives in a period when “thousands of cities” are to be destroyed. The prophetic period of the destruction of the cities begins with the fireballs of Nashville, and the work of warning begins there, and that work is identified in Luke 21. Through the years we have repeatedly shown that Luke 21 is a warning about Islam of the third woe.
Se sou la mòn nan, ki se tou Kote ki Pi Sen an, Divinite ini ak limanite nou an; epi Lik 21 se mesaj pou dènye jenerasyon an, ki gen pou bay dènye avètisman an bay vil yo. Avètisman bay vil yo se yon travay zanj yo pral akonpli si nou refize vini sou mòn nan epi transfòme nan imaj Li. Travay la se pou vil yo, paske dènye jenerasyon an ap viv nan yon peryòd kote “dè milye vil” gen pou detwi. Peryòd pwofetik destriksyon vil yo kòmanse ak boul dife Nashville yo, epi travay avètisman an kòmanse la, e travay sa a idantifye nan Lik 21. Pandan plizyè ane nou te montre repete repete ke Lik 21 se yon avètisman konsènan Islam nan twazyèm malè a.
In Luke 21 Jesus traced the history beginning with the rejection of ancient Israel as God’s chosen people on through to the end of the Dark Ages of papal persecution, and then in to the signs that ushered in the Millerite history. The Millerite history illustrates the history of the one hundred and forty-four thousand.
Nan Lik 21, Jezi te trase listwa a, kòmanse avèk rejè ansyen Izrayèl kòm pèp Bondye te chwazi a, pou rive jis nan fen Mwayennaj fènwa pèsekisyon pap la, epi answit nan siy ki te anonse kòmansman listwa milerit la. Listwa milerit la ilistre listwa san karannkat mil yo.
And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. And there shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexity; the sea and the waves roaring; Men’s hearts failing them for fear, and for looking after those things which are coming on the earth: for the powers of heaven shall be shaken. And then shall they see the Son of man coming in a cloud with power and great glory. Luke 21:24–27.
Y ellos caerán a filo de espada, y serán llevados cautivos a todas las naciones; y Jerusalén será hollada por los gentiles, hasta que los tiempos de los gentiles se cumplan. Y habrá señales en el sol, en la luna y en las estrellas; y en la tierra angustia de las naciones, con perplejidad; bramando el mar y las olas; desfalleciendo el corazón de los hombres por el temor y por la expectación de las cosas que sobrevendrán a la tierra; porque las potestades de los cielos serán conmovidas. Y entonces verán al Hijo del Hombre que vendrá en una nube con poder y gran gloria. Lucas 21:24–27.
John, in chapter eleven of Revelation identifies that the 1,260 years of papal rule was prophetically given “to the Gentiles,” and Luke identifies that in 1798, the time of the Gentiles was fulfilled. Then Christ addressed the signs in the sun, moon and stars that mark the Millerite movement, concluding with “distress of nations, with perplexity; the sea and the waves roaring; Men’s hearts failing them for fear, and for looking after those things which are coming on the earth.” The “distress of nations” in Luke is the “angering of nations” in Revelation.
Jan, nan chapit onz nan Revelasyon, idantifye ke 1,260 ane dominasyon papal la te pwofetikman bay “bay moun lòt nasyon yo,” epi Lik idantifye ke, an 1798, tan moun lòt nasyon yo te akonpli. Apre sa, Kris la te pale konsènan siy ki nan solèy la, lalin nan ak zetwal yo ki make mouvman Millerit la, epi li fini ak pawòl sa yo: “detrès nasyon yo, avèk anbara; lanmè a ak vag yo ap gwonde; kè moun ap febli yo akòz laperèz, ak poutèt yo ap tann bagay sa yo k ap vini sou tè a.” “Detrès nasyon yo” nan Lik se “kòlè nasyon yo” nan Revelasyon.
And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth. Revelation 11:18.
Epi nasyon yo te fache, e kòlè ou rive, ansanm ak tan pou mò yo, pou yo jije yo; epi pou ou bay rekonpans a sèvitè ou yo, pwofèt yo, ansanm ak sen yo, ak sila yo ki gen krentif pou non ou, piti kou gran; epi pou ou detwi sila yo k ap detwi tè a. Revelasyon 11:18.
God’s “wrath” occurs in the seven last plagues, and begins when Michael stands up and human probation closes. The angering of the nations is a period that leads to the close of probation. The angering of the nation’s began at 9/11, when Islam of the third woe arrived, thus marking the arrival of the latter rain.
“kòlè” Bondye a parèt nan sèt dènye flewo yo, epi li kòmanse lè Mikaèl leve kanpe epi tan gras limanite a fini. Kòlè nasyon yo se yon peryòd ki mennen rive nan fen tan gras la. Kòlè nasyon yo te kòmanse nan 11 Septanm, lè Islam twazyèm malè a te rive; konsa sa te make arive lapli ta a.
“I saw that the anger of the nations, the wrath of God, and the time to judge the dead were separate and distinct, one following the other, also that Michael had not stood up, and that the time of trouble, such as never was, had not yet commenced. The nations are now getting angry, but when our High Priest has finished His work in the sanctuary, He will stand up, put on the garments of vengeance, and then the seven last plagues will be poured out.
“Mwen te wè ke kòlè nasyon yo, kòlè Bondye, ak tan pou jije mò yo te separe e diferan youn ak lòt, youn ap swiv lòt; epi tou, ke Mikaèl pa t ankò leve kanpe, e ke tan detrès la, janm pa t gen parèy li, pa t ankò kòmanse. Nasyon yo kounye a ap vin an kòlè; men lè Gran Prèt nou an fin acheve travay Li nan sanktyè a, Li pral leve kanpe, mete rad vanjans yo sou Li, epi lè sa a sèt dènye kalamite yo pral vide.”
“I saw that the four angels would hold the four winds until Jesus’ work was done in the sanctuary, and then will come the seven last plagues.” Early Writings, 36.
“Mwen te wè ke kat zanj yo t ap kenbe kat van yo jiskaske travay Jezi a te fini nan tanp lan, epi apre sa sèt dènye flewo yo va vini.” Early Writings, 36.
In the Millerite history the angering of the nations, or as Luke records, “the distress of nations” was accomplished by Islam.
Nan istwa Millerit la, kòlè nasyon yo, oswa jan Lik rapòte sa, “detrès nasyon yo,” te akonpli pa Islam.
“In 1838 Turkey became involved in war with Egypt. The Egyptians bid fair to overthrow the Turkish power. To prevent this, the four great powers of Europe, England, Russia, Austria, and Prussia, interfered to sustain the Turkish government.” Uriah Smith, Synopsis of Present Truth, 218.
“An 1838, Latiki te antre nan lagè ak Ejip. Ejipsyen yo te parèt byen prè pou ranvèse pouvwa Tik la. Pou anpeche sa, kat gwo puisans Ewòp yo—Angletè, Larisi, Otrich, ak Pris—te entèvni pou soutni gouvènman Tik la.” Uriah Smith, Synopsis of Present Truth, 218.
In 1838, the so-called “eastern question” was shaking the nations, and the “eastern question” was Islam, the biblical east wind. Millerite history saw the nations shaken by Islam and then the Lord came in the clouds to the Most Holy Place, thus typifying when the Lord comes in the clouds at His Second Coming. Before His coming in the clouds Islam distresses the nations, and this is the message that Peter is given to proclaim to the cities in advance of the destruction of “thousands of cities.” The period of the destruction of the cities begins with the fireballs of Nashville.
An 1838, sa yo rele “kesyon lès la” t ap souke nasyon yo, e “kesyon lès la” se te Islam, van lès biblik la. Istwa Millerit la te wè nasyon yo souke pa Islam, epi apre sa Seyè a te vini nan nyaj yo pou ale nan Kote ki Pi Sen an, konsa sa te vin yon tip ki montre lè Seyè a va vini nan nyaj yo nan Dezyèm Vini Li a. Anvan Li vini nan nyaj yo, Islam mete nasyon yo nan detrès, e se mesaj sa a yo bay Pyè pou l pwoklame bay vil yo davans anvan destriksyon “dè milye vil.” Peryòd destriksyon vil yo kòmanse ak boul dife Nashville yo.
“O that God’s people had a sense of the impending destruction of thousands of cities, now almost given to idolatry! But many of those who should be proclaiming the truth are accusing and condemning their brethren. When the converting power of God comes upon minds, there will be a decided change. Men will have no inclination to criticize and tear down. They will not stand in a position that hinders the light from shining to the world. Their criticism, their accusing, will cease. The powers of the enemy are mustering for battle. Stern conflicts are before us. Press together, my brethren and sisters, press together. Bind up with Christ. ‘Say ye not, A confederacy,... neither fear ye their fear, nor be afraid. Sanctify the Lord of hosts himself; and let him be your fear, and let him be your dread. And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offense to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem. And many among them shall stumble, and fall, and be broken, and be snared, and be taken.’
“O si pèp Bondye a te gen yon sans de destriksyon k ap vini sou plizyè milye vil, ki kounye a prèske lage nèt nan idolatri! Men anpil nan moun ki ta dwe ap pwoklame verite a ap akize epi kondane frè yo. Lè pouvwa konvètisan Bondye a vin sou lespri yo, pral gen yon chanjman klèman make. Lèzòm p ap gen okenn tandans pou kritike ak kraze. Yo p ap kenbe yon pozisyon ki anpeche limyè a klere sou mond lan. Kritik yo, akizasyon yo, pral sispann. Fòs lènmi an ap rasanble pou lagè. Gwo konfli sevè yo devan nou. Vin pi pwòch ansanm, frè m ak sè m yo, vin pi pwòch ansanm. Mare nou ak Kris. ‘Pa di nou: Yon konplo,... ni nou pa bezwen pè sa yo pè a, ni nou pa bezwen tranble. Se SENYÈ ki gen tout lame yo nou dwe konsidere kòm sen; se li menm ki dwe lakrent nou, se li menm ki dwe fè nou tranble. Epi li va tounen yon sanktyè; men tou li va yon wòch ki fè moun bite ak yon wòch ofans pou toude kay Izrayèl yo, yon pyèj ak yon pèlen pou moun ki rete Jerizalèm yo. E anpil nan mitan yo va bite, yo va tonbe, yo va kraze, yo va pran nan pyèj, epi yo va kaptire.’”
“The world is a theater. The actors, its inhabitants, are preparing to act their part in the last great drama. God is lost sight of. With the great masses of mankind there is no unity, except as men confederate to accomplish their selfish purposes. God is looking on. His purposes in regard to his rebellious subjects will be fulfilled. The world has not been given into the hands of men, though God is permitting the elements of confusion and disorder to bear sway for a season. A power from beneath is working to bring about the last great scenes in the drama,—Satan coming as Christ, and working with all deceivableness of unrighteousness in those who are binding themselves together in secret societies. Those who are yielding to the passion for confederation are working out the plans of the enemy. The cause will be followed by the effect.
“Lemonn lan se yon teyat. Aktè yo, sa vle di moun k ap viv ladan l yo, ap prepare pou yo jwe wòl pa yo nan dènye gwo dram nan. Yo pèdi Bondye devan je yo. Pami gwo foul lèzòm yo pa gen okenn inite, eksepte lè moun mete tèt yo ansanm pou reyalize objektif egoyis pa yo. Bondye ap gade. Objektif li yo konsènan sijè rebèl li yo va akonpli. Yo pa t remèt lemonn lan nan men lèzòm, byenke Bondye ap pèmèt fòs konfizyon ak dezòd yo domine pou yon tan. Gen yon pouvwa ki soti anba k ap aji pou fè rive dènye gwo sèn yo nan dram nan,—Satan k ap vini tankou Kris, epi k ap aji ak tout sediksyon lenjistis la nan mitan moun k ap mare tèt yo ansanm nan sosyete sekrè. Moun k ap lage tèt yo bay pasyon pou fè konfederasyon ap egzekite plan lènmi an. Kòz la ap pote efè a.”
“Transgression has almost reached its limit. Confusion fills the world, and a great terror is soon to come upon human beings. The end is very near. We who know the truth should be preparing for what is soon to break upon the world as an overwhelming surprise.” Review and Herald, September 10, 1903.
“Peche a prèske rive nan limit li. Konfizyon ranpli lemonn, epi byento yon gwo laterè pral tonbe sou limanite. Fen an trè pre. Nou menm ki konnen verite a dwe ap prepare nou pou sa k pral byento vin sou lemonn tankou yon sipriz akablan.” Review and Herald, 10 septanm 1903.
The “elements of confusion and disorder” are being manufactured as the fruit of the system which Sister White identifies as “higher education,” which she also identifies as “the mystery of iniquity.” Nashville’s Parthenon temple is the symbol of false education that is now producing the “confusion and disorder” that bears “sway for a season.” The fireballs on Nashville are brought by Islam and they represent God’s judgment upon the “tree of the knowledge of good and evil.” When Nashville is hit the short period of the proclamation of the midnight cry begins and leads to the Sunday law, where Isaiah’s evil “confederacy” makes its final movement as the world is forced to accept the one-world government identified as the image of the beast in Revelation thirteen. Isaiah’s identification of the evil confederacy aligns with the sealing of the one hundred and forty-four thousand.
“Eleman konfizyon ak dezòd” yo ap fabrike kòm fwi sistèm nan ke Sè White idantifye kòm “edikasyon siperyè,” ke li menm tou li idantifye kòm “mistè inikite a.” Tanp Parthenon Nashville la se senbòl fo edikasyon an ki kounye a ap pwodui “konfizyon ak dezòd” ki “gen dominasyon pou yon sezon.” Boul dife sou Nashville yo vini pa Islam, e yo reprezante jijman Bondye sou “pyebwa konesans byen ak mal la.” Lè yo frape Nashville, kout peryòd pwoklamasyon kri minwi a kòmanse epi li mennen nan lwa dimanch la, kote move “konfederasyon” Ezayi a fè dènye mouvman li pandan mond lan fòse pou aksepte gouvènman yon sèl mond lan ki idantifye kòm imaj bèt la nan Revelasyon trèz. Idantifikasyon Ezayi fè sou move konfederasyon an aliyen avèk sele san karant-kat mil yo.
Say ye not, A confederacy, to all them to whom this people shall say, A confederacy; neither fear ye their fear, nor be afraid. Sanctify the Lord of hosts himself; and let him be your fear, and let him be your dread. And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offence to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem. And many among them shall stumble, and fall, and be broken, and be snared, and be taken.
Pa di: Yon konplo, sou tout sa pèp sa a va di: Yon konplo; pa pè sa yo pè a, ni pa tranble devan li. Se SENYÈ lame yo menm nou dwe konsakre kòm Sen; se pou li menm nou gen lakrentif, se pou li menm nou gen laperèz. Li va yon sanktyè; men li va yon wòch moun bite sou li ak yon ròch ki fè moun tonbe, pou toude kay Izrayèl yo; yon pyèj ak yon pèlen pou moun lavil Jerizalèm yo. Anpil nan yo va bite, yo va tonbe, yo va kraze, yo va pran nan pèlen, yo va kaptire.
Bind up the testimony, seal the law among my disciples. And I will wait upon the Lord, that hideth his face from the house of Jacob, and I will look for him. Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion. And when they shall say unto you, Seek unto them that have familiar spirits, and unto wizards that peep, and that mutter: should not a people seek unto their God? for the living to the dead? To the law and to the testimony: if they speak not according to this word, it is because there is no light in them. Isaiah 8:12–20.
Mare temwayaj la, sele lalwa a nan mitan disip mwen yo. M ap tann Senyè a, li menm ki kache figi li devan kay Jakòb la; m ap mete esperans mwen nan li. Men mwen menm ak pitit Senyè a ban mwen yo, nou se siy ak mèvèy ann Izrayèl, ki soti nan Senyè dèzame yo, li menm ki rete sou mòn Siyon an. Lè y ap di nou: Chèche bò kote moun ki gen lespri familier yo, ak bò kote majisyen k ap sifizé e k ap bougonnen yo: èske yon pèp pa ta dwe chèche Bondye pa li? Èske yo ta dwe chèche bò kote mò yo pou vivan yo? Se nan lalwa a ak nan temwayaj la! Si yo pa pale dapre pawòl sa a, se paske pa gen limyè nan yo. Ezayi 8:12–20.
The passage from Sister White identifies that a season of “confusion and disorder” leads to “Satan coming as Christ.” Satan appears impersonating Christ at the Sunday law.
Pasaj ki soti nan Sè White la fè konnen ke yon sezon “konfizyon ak dezòd” mennen rive nan “Satan k ap vini kòm Kris.” Satan parèt ap pran pòz Kris la nan lwa dimanch la.
“By the decree enforcing the institution of the Papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with Spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.” Testimonies, volume 5, 451.
“Pa dekrè ki fè respekte enstitisyon Pap la, an vyolasyon lalwa Bondye a, nasyon nou an pral koupe tèt li nèt ak lajistis. Lè Pwotestantis la va lonje men li lòt bò gwo twou san fon an pou l kenbe men pouvwa Wòm nan, lè li va rive lòt bò abim nan pou l bay Espiritis men, lè, anba enfliyans inyon twa fwa sa a, peyi nou an va rejte tout prensip Konstitisyon li a kòm yon gouvènman pwotestan ak repibliken, epi li va pran dispozisyon pou pwopagasyon manti ak twonpri papal yo, lè sa a nou ka konnen lè a rive pou travay ekstraòdinè Satan an e ke lafen an pwòch.” Testimonies, volim 5, 451.
The season of “confusion and disorder” occurs leading up to the Sunday law. Just before the Sunday law, in the period typified by the Exeter camp meeting and the ten days in the upper room before Pentecost the one hundred and forty-four thousand are to “press together, my brethren and sisters, … bind up with Christ.” The sealing takes place before the Sunday law, and it is in that history that the evil confederacy begins its final work of setting up a one-world government.
Sezon “konfizyon ak dezòd” la rive nan peryòd k ap mennen rive jis anvan lwa dimanch lan. Tousuit anvan lwa dimanch lan, nan peryòd ki te prefigure pa reyinyon kan Exeter la ak dis jou ki te pase nan chanm anlè a anvan Lapannkòt la, san karannkat mil yo dwe “pwoche ansanm, frè m ak sè m yo, … mare tèt nou ak Kris la.” Sele a fèt anvan lwa dimanch lan, e se nan istwa sa a konfederasyon mechan an kòmanse dènye travay li pou etabli yon gouvènman mondyal inik.
In the sealing time Christ will be a sanctuary for the righteous, but a stone of stumbling for the wicked. He will be “a gin and for a snare to the inhabitants of Jerusalem,” who are the “many” that fall, but to the few who are sealed “He” will be their “fear.”
Nan tan sele a, Kris la ap yon sanctuaire pou moun ki jis yo, men yon wòch ki fè mechan yo bite. Li pral “yon pèlen ak yon pyèj pou moun ki rete Jerizalèm yo,” ki se “anpil” nan moun k ap tonbe yo; men pou kèk moun ki sele yo, “Li” menm ap “krent” pa yo.
“Fear” of God is what Eve lacked, and those that do fear God possess a different type of fear than the fear brought upon the many who stumble. The two types of fear mark those who pass and those who fail the testing process. Those who pass are sealed, those who don’t are represented by the number five, for they “stumble, and fall, and be broken, and be snared, and be taken.” The sealing time that is represented as occurring before the Sunday law, when there is a period of confusion and disorder, is when the parable of the ten virgins is fulfilled.
“Krentif” Bondye se sa Èv te manke, epi sila yo ki gen krentif Bondye genyen yon lòt kalite laperèz pase laperèz ki vini sou anpil moun ki bite yo. De kalite laperèz sa yo make sila yo ki pase ak sila yo ki echwe nan pwosesis tès la. Sila yo ki pase yo sele; sila yo ki pa pase yo reprezante pa chif senk la, paske yo “bite, epi tonbe, epi kraze, epi pran nan pyèj, epi kaptire.” Tan sele a, ki reprezante kòm yon bagay ki rive anvan lwa dimanch la, lè gen yon peryòd konfizyon ak dezòd, se lè parabòl dis vyèj yo akonpli.
The few who are sealed in contrast with the many who stumble are those who “wait” for the Lord, thus identifying the wise virgins who “waited.” There is also a sanctified and unsanctified prophetic waiting within the two classes of virgins, that corresponds to the two types of fear.
Kèk moun ki resevwa sele a, an kontrè ak anpil lòt yo ki bite, se sila yo ki “ap tann” Senyè a; konsa yo idantifye vyèj saj yo ki “te tann.” Genyen tou, anndan de klas vyèj sa yo, yon tann pwofetik ki sanktifye ak yon tann pwofetik ki pa sanktifye, ki koresponn ak de kalite lakrent yo.
“‘While the bridegroom tarried, they all slumbered and slept.’ By the tarrying of the bridegroom is represented the passing of the time when the Lord was expected, the disappointment, and the seeming delay. In this time of uncertainty, the interest of the superficial and halfhearted soon began to waver, and their efforts to relax; but those whose faith was based on a personal knowledge of the Bible had a rock beneath their feet, which the waves of disappointment could not wash away. ‘They all slumbered and slept;’ one class in unconcern and abandonment of their faith, the other class patiently waiting till clearer light should be given. Yet in the night of trial the latter seemed to lose, to some extent, their zeal and devotion. The halfhearted and superficial could no longer lean upon the faith of their brethren. Each must stand or fall for himself.” The Great Controversy, 395.
«Pandan mesye marye a t ap retade, yo tout t al dòmi e yo tonbe nan somèy.» Pa reta mesye marye a, yo reprezante pasaj tan kote yo t ap atann Senyè a, desepsyon an, ak reta ki te sanble genyen an. Nan tan ensètitid sa a, enterè moun ki te sipèfisyèl ak sa yo ki te gen kè pataje yo pa t pran tan pou l kòmanse febli, e efò yo te vin lage; men sila yo ki te gen lafwa yo chita sou yon konesans pèsonèl de Bib la te gen yon wòch anba pye yo, yon wòch vag desepsyon yo pa t ka lave ale. «Yo tout t al dòmi e yo tonbe nan somèy»; yon gwoup nan neglijans ak nan abandonnman lafwa yo, lòt gwoup la ap tann avèk pasyans jiskaske yo ta resevwa yon limyè pi klè. Men, nan nwit eprèv la, dènye sa yo te sanble pèdi, nan yon sèten mezi, zel yo ak devouman yo. Moun ki te gen kè pataje ak sa yo ki te sipèfisyèl yo pa t kapab ankò apiye sou lafwa frè yo. Chak moun dwe kanpe oswa tonbe pou tèt pa l. The Great Controversy, 395.
Those who wait in a sanctified fashion are to be “signs and for wonders” as they are lifted up as an ensign to the world at the Sunday law, when the issue of the tree of knowledge of good and evil represents the knowledge of “those who have familiar spirits, and unto wizards that peep, and that mutter” and the knowledge identified by “the law and to the testimony.” It is the same test as it was for Eve and Adam. Do we accept education that has truth mixed and blended with error, or do we stand upon a “thus saith the Lord,” for if they speak not according to this Word, it is because there is no light in them. True and false education is a primary line of truth in the great controversy between Christ and Satan. Nashville is the symbol of rebellion against the Word of God, as certainly as Sodom is a symbol of licentiousness, and as New York is a symbol of the economic power of the United States and the Pentagon is a symbol of its military might.
Moun ki tann nan yon fason ki sanktifye yo dwe tounen “siy ak mèvèy” pandan yo leve yo tankou yon banyè devan lemonn nan moman lwa dimanch lan, lè kestyon pyebwa konesans byen ak mal la reprezante konesans “moun ki gen lespri familye, ak majisyen ki ap gade, epi ki ap bougonnen,” ansanm ak konesans yo idantifye pa “lalwa ak temwayaj la.” Se menm tès la jan li te ye pou Èv ak Adan. Èske nou aksepte yon edikasyon kote verite melanje ak erè, oswa èske nou kanpe sou yon “konsa Senyè a di,” paske si yo pa pale dapre Pawòl sa a, se paske pa gen okenn limyè nan yo. Vrè edikasyon ak fo edikasyon se yon liy prensipal verite nan gwo konfli ki genyen ant Kris ak Satan. Nashville se senbòl rebelyon kont Pawòl Bondye a, menm jan Sodom se yon senbòl debòch, epi menm jan New York se yon senbòl pouvwa ekonomik Etazini, epi Pentagòn nan se yon senbòl fòs militè li.
Peter is standing on the threshold of the fireballs of Nashville, in Panium and at the mount, that represents the temple test. He recognizes that Laodicean Seventh-day Adventism is about to be rebuked and made ashamed when the fireballs fall, and that Nashville, the United States and the world need to be warned. The message of Islam confirms the messengers just as the fire that fell at Carmel confirmed that Elijah was the true prophet. Yet the warning to Nashville is not simply Islam of the third woe, let alone what type of weapons are employed in the surprise attack. The message of warning must identify why Islam is being allowed to bring judgment, a judgment that begins a period where thousands of cities are destroyed. Identifying in advance that Islam would produce a surprise attack upon Nashville, will validate the messengers, but it is an incomplete warning if that is all that it does.
Pyè kanpe sou papòt boul dife Nashville yo, nan Panium ak sou mòn nan, ki reprezante tès tanp lan. Li rekonèt ke Advantis Setyèm Jou Laodiseyen an prèt pou resevwa repwòch epi vin wont lè boul dife yo tonbe, e ke Nashville, Etazini ak lemonn bezwen resevwa avètisman. Mesaj Islam nan konfime mesaje yo menm jan dife ki te tonbe sou Kamèl te konfime ke Eli te vrè pwofèt la. Men avètisman pou Nashville la se pa senpleman Islam twazyèm malè a, ankò mwens ki kalite zam yo itilize nan atak sipriz la. Mesaj avètisman an dwe idantifye poukisa yo pèmèt Islam pote jijman an, yon jijman ki kòmanse yon peryòd kote dè milye vil detwi. Idantifye davans ke Islam t ap pwodui yon atak sipriz sou Nashville, ap valide mesaje yo, men se yon avètisman ki pa konplè si se sèlman sa li fè.
The fireballs of Nashville are a judgment of God that begins a short period that ends at the Sunday law, which as in the beginning of the period is also a judgment of God. God told Adam and Eve in advance what the test was, and what the consequences would be should they fail the test. Sister White identifies the importance of being able to reason “from cause to effect,” and the Bible identifies that a “curse” without a “cause” will not come.
Boul dife Nashville yo se yon jijman Bondye ki kòmanse yon kout peryòd ki fini nan lwa dimanch lan, ki, menm jan ak kòmansman peryòd la, se tou yon jijman Bondye. Bondye te di Adan ak Èv davans ki tès la te ye, epi ki konsekans yo t ap ye si yo ta echwe nan tès la. Sè White fè konnen enpòtans kapasite pou moun rezone “soti nan kòz rive nan efè,” epi Bib la fè konnen yon “madichon” san “kòz” pap vini.
As the bird by wandering, as the swallow by flying, so the curse causeless shall not come. Proverbs 26:2.
Tankou zwazo a lè li ap vole toupatou, tankou irondèl la lè li ap vole, konsa madichon san kòz pa pral vini. Pwovèb 26:2.
The fireballs of Nashville are the “effect,” and the “curse” that comes. The warning message must include the “cause.” The prophet Jonah’s message was not simply an identification of destruction in forty days, but it produced a revival and reformation from the king throughout the population. What was identified caused the king and his people to turn from their evil ways. Jonah had told them of the coming destruction, and he told them it was because of their wicked and evil lifestyle.
Boul dife Nashville yo se “efè” a, ak “madichon” ki vini an. Mesaj avètisman an dwe gen ladan l “koz” la. Mesaj pwofèt Jonas la pa t senpleman yon idantifikasyon destriksyon an nan karant jou, men li te pwodui yon revèy ak yon refòm depi nan wa a jouk nan tout popilasyon an. Sa ki te idantifye a te fè wa a ak pèp li a vire do bay move chemen yo. Jonas te di yo destriksyon an t ap vini, e li te di yo se poutèt vi mechan ak move yo t ap mennen an.
For word came unto the king of Nineveh, and he arose from his throne, and he laid his robe from him, and covered him with sackcloth, and sat in ashes. And he caused it to be proclaimed and published through Nineveh by the decree of the king and his nobles, saying, Let neither man nor beast, herd nor flock, taste anything: let them not feed, nor drink water: But let man and beast be covered with sackcloth, and cry mightily unto God: yea, let them turn every one from his evil way, and from the violence that is in their hands. Jonah 3:6–8.
Paske pawòl la te rive devan wa Niniv la; li leve soti sou twòn li, li wete gwo rad li sou li, li kouvri tèt li ak twal sak, epi li chita nan sann. Epi li fè yo pwoklame sa e pibliye sa nan tout Niniv, pa dekrè wa a ak gran chèf li yo, konsa: Se pou ni moun ni bèt, ni bann bèf ni bann mouton, pa goute anyen; se pou yo pa manje, ni yo pa bwè dlo. Men, se pou moun ak bèt kouvri ak twal sak, epi rele Bondye avèk fòs; wi, se pou chak moun vire do bay move chemen pa li, ak vyolans ki nan men yo. Jonas 3:6–8.
Islam is a trumpet power, and the seven trumpets of Revelation eight through eleven, and also chapter sixteen possess specific prophetic characteristics. The first four trumpets were judgments upon imperial Rome for passing the first Sunday law in 321. The next two trumpets were judgments upon papal Rome for passing a Sunday law in 538. The seven trumpets of Revelation eight through eleven, typify the seven last plagues of Revelation sixteen, which is God’s judgment upon mankind for Sunday enforcement.
L’islam est une puissance de trompette, et les sept trompettes d’Apocalypse 8 à 11, ainsi que le chapitre 16, possèdent des caractéristiques prophétiques particulières. Les quatre premières trompettes étaient des jugements contre la Rome impériale pour avoir promulgué la première loi dominicale en 321. Les deux trompettes suivantes étaient des jugements contre la Rome papale pour avoir promulgué une loi dominicale en 538. Les sept trompettes d’Apocalypse 8 à 11 préfigurent les sept dernières plaies d’Apocalypse 16, lesquelles constituent le jugement de Dieu sur l’humanité pour l’imposition du dimanche.
The warning message of Nashville must identify the footsteps leading to a Sunday law, and based upon the prophetic testimony, the judgment follows, and does not precede the cause. The judgment is the effect of Sunday enforcement. The five witnesses of the hidden history of verse forty we are considering provide different testimonies, but unlike the human witnesses, all the prophetic lines blend together. To identify the footsteps of the ultimate Sunday law in the United States, is accomplished when Peter combines the testimony of Donald Trump to explain the effect of the fireballs of Nashville.
Mesaj avètisman Nashville la dwe idantifye tras pa tras k ap mennen nan yon lwa dimanch, epi, dapre temwayaj pwofetik la, jijman an vini apre, li pa vini anvan kòz la. Jijman an se efè aplikasyon fòse dimanch lan. Senk temwen yo nan istwa kache vèsè karant lan n ap konsidere a bay temwayaj diferan, men kontrèman ak temwen imen yo, tout liy pwofetik yo melanje ansanm. Pou idantifye tras pa tras lwa dimanch final la nan Etazini, sa reyalize lè Pyè mete ansanm temwayaj Donald Trump pou eksplike efè boul dife Nashville yo.
The warning of Nashville to the world is that God begins His final judgment of men and nations at that point in time. A period of the destruction of the cities then begins and quickly leads to the Sunday law where national apostasy is followed by national ruin. Satan then arrives to personate Christ, and the evil confederacy is set up as the ten kings agree to give their kingdom to the robbers of thy people, that establish the vision. The warning of Nashville is represented by the history that precedes Nashville as represented by Donald Trump forming an image to the beast. The message of Trump is the warning trumpet that precedes the fireballs of Nashville.
Avètisman Nashville la pou mond lan se ke Bondye kòmanse jijman final Li sou lèzòm ak sou nasyon yo nan moman sa a. Lè sa a, yon peryòd destriksyon vil yo kòmanse epi byen vit mennen nan lwa dimanch lan, kote apostazi nasyonal la swiv pa dega nasyonal la. Apre sa, Satan parèt pou l pran aparans Kris la, epi konfederasyon mechan an tabli pandan dis wa yo dakò pou bay wayòm yo a vòlè pèp ou a, ki tabli vizyon an. Avètisman Nashville la reprezante pa istwa ki vin anvan Nashville, jan sa reprezante pa Donald Trump k ap fòme yon imaj pou bèt la. Mesaj Trump la se twonpèt avètisman ki vin anvan boul dife Nashville yo.
We will continue these things in the next article.
N ap kontinye bagay sa yo nan atik k ap vini an.