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identify five different versions of the same wreck, though today, in the time period where the Holy Spirit is being withdrawn from mankind, those witnesses would no doubt include those who would invent and lie about what they saw in order to uphold their personal world-view, while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.

Asring dipratelakaké yèn manawa ana limang wong nyeksèni kacilakan montor kang padha, limang seksi mau bakal mratélakaké limang versi kang béda-béda ngenani karusakan sing padha iku; nanging ing jaman saiki, nalika Roh Suci lagi kasingkiraké saka manungsa, temtu para seksi mau kalebu uga wong-wong kang bakal ngarang lan goroh bab apa sing dideloké supaya njaga pandhangan donyané pribadi, nalika padha pracaya yèn kanthi mangkono wong-wong mau tumindak luhur. Ing sajarah kang kapendhem ana sawetara garis bebener kenabian kang manéka warna, kang dadi perlambang para seksi kang béda tumrap prastawa-prastawa kang padha. Ing Sabdaning Allah ora ana kasalahan utawa goroh, sanadyan asring ana panfsiran manungsa kang cacat ngenani prastawa-prastawa mau, nanging para seksi biblikal saka sajarah iki, manawa dipérang kanthi bener, kabèh padha sarujuk siji lan sijiné.

Peter is a symbol of the one hundred and forty-four thousand in the 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.

Pétrus punika satunggaling pralambang tumrap golongan satus patang puluh sekawan ewu wonten ing sajarah, lan paseksènipun nggambaraken satunggaling sajarah ingkang majeng saking kuciwa tanggal 18 Juli 2020 dumugi ing kawontenan tangi tanggal 31 Desember 2023, lajeng minangka satunggaling tiyang ingkang kagayut wonten ing ujian kapisan saking wahyu lahiriah, lajeng ujian kaping kalih saking wahyu batiniah ingkang badhé katutaken déning ujian litmus saking bal-balan geni Nashville, ngantos dumugining pangangkatan panji dhateng bangsa-bangsa liya.

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 ana ing sajarah kang kasamaran iku minangka wong sing ngojok-ojoki kabèh para globalis, kang kapérang saka para globalis donya, partai Demokrat, lan para RINO ing partai Republik. Dhèwèké ngebaki ciri-ciri kenabian kang gegandhèngan karo gambar kéwan galak, awit diuripaké manèh saka pati pulitik minangka kang kawolu kang asalé saka pitu. Dhèwèké dumunung ing saindhenging sajarah kang kasamaran iku, katakdiraké bakal mrentah nalika “active despotism” ditindakaké dhisik marang Amerika Sarékat lan sawisé iku marang jagad. Protestantisme murtad, minangka pasangan Trump ing loro sunguné kéwan galak saka bumi, ana ana ing sajarah para Makabé. Manéka warna perwujudan kakuwatan naga ing Perserikatan Bangsa-Bangsa lan Rusia padha dadi paseksi ing sajarah iku. Kepausan, minangka para perampok saka bangsamu, ana ing kono kanggo ngiket kabèh iku dadi siji lan netepaké wahyu mau.

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.

Pétrus iku panjenengan, para maos ingkang kinasih. Pétrus iku satunggaling calon supados kalebet wonten ing antaraning panji saking satus patang dasa sekawan ewu. Pétrus ngadeg wonten ing tengah, titik tengah saking sawetawis garis kenabian, kanthi iman mlebet dhateng Papan Ingkang Mahasuci lan nampi owah-owahan ingkang kalampahan lumantar wahyu Sang Kristus. Pétrus wonten ing Gunung Transfigurasi, papan piyambakipun badhé diowahi dados gambaripun Kristus, nalika Amérika Sarékat saweg mbentuk gambaripun kéwan galak.

“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.’

“Para sadulur, kita kudu saya suda bab dhiri lan saya akèh bab Gusti Allah. Panjenengané nuntut sakehing tenaga pasamuwan; nanging tumraping ukuran kang gedhé, kabisané umat kita kaserep déning prakara-prakara kang ora pantes. Kakehan wektu dipasrahaké marang gagasan-gagasan cilik lan tuntutan-tuntutan sepele. Gusti Allah ngersakaké supaya kita munggah menyang gunung, luwih langsung mlebu ing ngarsané. Kita lagi lumebu ing sawijining krisis, kang ngluwihi samubarang wektu sadurungé wiwit jagad iki kawitan ana, bakal nuntut panyucèkaké sakabèhé saka saben wong kang wis nyebut asmane Sang Kristus. Pakaryané Gusti Allah nuntut samubarang kang ana ing diri kita kabèh. Nanging umat kita ora bakal naté nindakaké panyucèkaké iki nganti atiné kaowahi. Wong-wong mau mbutuhaké pertobatan kaya déné Pétrus mbutuhaké. Nalika wong-wong mau wus mangkono kauripaké manèh, Kristus bisa ngandika marang wong-wong mau, ‘Kuwatna para sadulurmu,’ ‘Gembalana wedhus-wedhus-Ku,’ ‘Gembalana anak-anak wedhus-Ku.’”

“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.

“Manawa kakuwatan ilahi dipundadosaken satunggal kaliyan usaha manungsa, pakaryan punika badhé sumebar kados geni wonten ing damèn garing. Gusti Allah badhé migunakaken sarana-sarana ingkang asalipun boten saged dipunmangertosi déning manungsa; para malaékat badhé nindakaken satunggaling pakaryan ingkang sajatosipun saged dados berkah tumrap manungsa menawi piyambakipun boten nglirwakaken panyuwunanipun Gusti Allah. Pakaryan punika samenika dipunsawisaken dhateng manungsa. Menapa piyambakipun badhé nampi? Ing wekdal sapunika wonten kathah lawang ingkang sampun kabikak lan kabukak amba tumrap para buruh. Menapa piyambakipun badhé lumebet lumantar lawang-lawang punika? Sinten ingkang sampun siyap, nalikanipun Sang Guru dhawuh, ngandika, ‘Inggih kawula wonten mriki, Gusti, utusana kawula’? Panggilan Makedonia rawuh dhateng kita lumantar panyuwunan ingkang nyayat manah saking sadaya péranganing jagad, ‘Nyabranga mriki lan tulungana kawula.’” Review and Herald, December 15, 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.

Kita kudu rawuh menyang gunung lan diowahi kaya Petrus, lan nalika kita nindakaké mangkono, kita bakal diresiki, kaya Yesaya. Reresik iku digambarake minangka katetepan kang kasampurnakaké nalika kakuwasan Ilahi digandhengaké karo upaya manungsa. Panggilan Makedonia dumadi ing sajarah sing kasingit saka ayat patang puluh.

“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.

“Wektuné wis tumeka supaya upaya-upaya sing temtu lan tegas katindakaké ana ing kutha-kutha kita. Wacanen Lukas 21. Iki iku pekabaran kanggo jaman iki, lan iki katulis kanggo generasi pungkasan iki. Kita ora kena nglilani apa waé nyelani antarané kita lan pagawean sing wis diparingaké Gusti Allah marang kita kanggo ditindakaké. Upaya-upaya mirunggan kudu katindakaké supaya kayektèn kaaturaké ana ing ngarepé wong-wong sing ana ing kutha-kutha.”

“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.

“Aja nganti ana wektu kang kasia-sia kanggo mbebedah kaluputané wong liya. Sakehing pasulayan kudu mandheg. Kita kudu padha tresna minangka sedulur. Ayo padha munggah menyang ing gunung bebarengan karo Gusti Allah, supaya kita bisa bali kanthi nggawa pantulan kamulyané Gusti Allah ana ing awak kita. Panggonan siji-sijiné ing ngendi kita bisa nampa iku yaiku ing gunung bebarengan karo Gusti Allah. Ana sawijining pagawean kang kudu katindakake, yaiku nyinau Sabdané Pangéran kaya dene kapratelakaké ana ing angger-anggeré. Wis akèh maca kanthi sembrana, nanging pira ta sinau kang sajatiné? Sang Kristus urip ana ing antarané manungsa lan martakaké pranatan-pranatan saka angger-angger iku piyambak ana ing jagad.”

“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.

“Pakaryan punika badhé enggal dipuncekak wonten ing kabeneran. Kita kedah dados langkung tekun lan langkung saleh wonten ing upaya kita kanggé nerusaken punika ngantos rampung. Wektunipun sampun dumugi bilih kita boten namung kedah aktif, nanging kita ugi kedah ngarahaken lan ngempalaken kasagetan punika supados temenan ngasilaken. Manawi kita ngginakaken wekdal langkung kathah wonten ing gunung sesarengan kaliyan Allah, pakaryan kita badhé langkung manjur.”

“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.

“Kudu ana daya sing luwih ngyakinaké mlebu ing pamartalan kita. Pedhanging Roh kudu diasah manèh lan dipurih metu kanthi kakuwatan. Apa kita bakal masrahaké awak kita marang iki kaya wong-wong sing ana ing sangarepé kabèh kasunyatan kalanggengan? Kita ngersakaké supaya kakuwataning Sang Roh Suci maju lan ngrampungaké pakaryané Gusti Allah ing bumi.” Australian Union Conference Recorder, October 1, 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.

Ing gunung iku, kang uga minangka Papan Mahasuci, kaallahan dipun-gandhèngaken kaliyan kamanungsan kita, lan Lukas 21 punika pesen tumrap generasi pungkasan, kang kedah maringi pepènget pungkasan marang kutha-kutha. Pepènget marang kutha-kutha punika minangka sawijining pakaryan kang badhé katindakaken déning para malaékat menawi kita nampik rawuh menyang gunung lan dipunowahi dados gambaripun Panjenengané. Pakaryan punika tumrap kutha-kutha, awit generasi pungkasan gesang ing satunggaling mangsa nalika “èwu-èwu kutha” badhé dipun-tumpes. Mangsa kenabian tumrap karusakaning kutha-kutha wiwit kanthi bal-balan geni Nashville, lan pakaryan pepènget wiwit saking ngriku, lan pakaryan punika dipuntandhai wonten ing Lukas 21. Lumantar taun-taun, kita sampun bola-bali nedahaken bilih Lukas 21 punika pepènget bab Islam saking bilai kaping tiga.

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.

Ing Lukas 21, Gusti Yésus nglacak sajarah wiwit saka panampikan marang Israèl kuna minangka umat pilihané Allah, terus nganti tekan pungkasané Jaman Peteng saka panganiaya kapapalan, lan banjur mlebu marang pratandha-pratandha kang nglantaraké mlebu sajarah Millerit. Sajarah Millerit nggambaraké sajarahé wong satus patang puluh papat èwu.

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.

Lan wong-wong mau bakal rubuh dening landheping pedhang, lan bakal digawa dadi tawanan menyang sakehing bangsa; lan Yerusalem bakal diidak-idak dening para bangsa liya, nganti mangsaning para bangsa liya kalakon. Lan bakal ana pratandha-pratandha ing srengéngé, lan ing rembulan, lan ing lintang-lintang; lan ana ing bumi kasangsaraning bangsa-bangsa, kanthi kabingungan; segara lan ombak gumuruh; atiné manungsa padha lesu merga wedi, lan merga ngentèni prekara-prekara kang bakal nekani bumi: awit panguwasa-panguwasa ing langit bakal kaguncang. Lan banjur wong-wong bakal weruh Putraning Manungsa rawuh ana ing méga kalawan panguwasa lan kamulyan kang gedhé. Lukas 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.

Yohanes, ing pasal sewelas kitab Wahyu, nerangake manawa 1.260 taun pamaréntahan kapausan iku kanthi profètis dipasrahake “marang para bangsa liya,” lan Lukas nerangake manawa ing taun 1798, mangsané para bangsa liya iku wus kaleksanan. Banjur Kristus ngandharake pratandha-pratandha ing srengéngé, rembulan, lan lintang-lintang kang nandhani gerakan Millerit, lan dipungkasi kalawan tembung, “kasangsarané bangsa-bangsa, kanthi kabingungan; segara lan ombak gumuruh; atiing manungsa padha semplah merga wedi, lan merga nunggu prekara-prekara kang bakal nekani bumi.” “Kasangsarané bangsa-bangsa” ing Lukas iku padha karo “nesuné bangsa-bangsa” ing Wahyu.

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.

Lan para bangsa padha nesu, lan bebendumu wis rawuh, lan waktune wong-wong mati, supaya padha diadili, lan supaya Paduka maringi ganjaran marang para abdiPaduka, yaiku para nabi, lan marang para suci, lan marang wong-wong kang wedi marang asmaPaduka, cilik lan gedhé; lan supaya Paduka mbinasakaké wong-wong kang ngrusak bumi. Wahyu 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.

“Bebenduné” Allah dumadi ing pitu pageblug pungkasan, lan wiwit nalika Mikhaèl jumeneng lan mangsa probation manungsa katutup. Nggugahing bebenduné para bangsa iku sawijining mangsa kang nuntun menyang katutupé probation. Nggugahing bebenduné para bangsa wiwit nalika 9/11, nalika Islam saka bilai katelu rawuh, mangkono nandhani rawuhipun udan pungkasan.

“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.

“Aku weruh bilih bebenduning bangsa-bangsa, bebenduning Allah, lan wektu kanggo ngadili wong-wong mati iku kapisah lan cetha béda, siji ngetutaké sijiné; uga bilih Mikhaèl durung jumeneng, lan bilih mangsaning kasangsaran, kang durung tau ana sing padha, durung wiwit. Bangsa-bangsa saiki lagi nesu, nanging manawa Imam Agung kita wus ngrampungaké pakaryané ana ing papan suci, Panjenengané bakal jumeneng, ngagem sandhangan piwales, banjur pitung wewelak pungkasan bakal kawutahaké.”

“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.

“Aku weruh bilih papat malaékat mau bakal nahan papat angin nganti pakaryané Gusti Yésus rampung ana ing papan suci, lan sawisé iku banjur bakal rawuh pitu wewelak pungkasan.” Early Writings, 36.

In the Millerite history the angering of the nations, or as Luke records, “the distress of nations” was accomplished by Islam.

Ing sajarah Millerit, nesuné para bangsa, utawa kaya kang kacathet déning Lukas, “kasangsarané para bangsa,” kaleksanan déning 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.

“Ing taun 1838 Turki dadi melu perang nglawan Mesir. Bangsa Mesir katon nduwèni prospek gedhé kanggo nggulingaké kakuwasan Turki. Kanggo nyegah prakara iki, papat kakuwasan gedhé ing Éropah, yaiku Inggris, Rusia, Austria, lan Prusia, campur tangan kanggo nyengkuyung pamaréntahan Turki.” 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.

Ing taun 1838, apa kang sinebut “pitakonan wetan” lagi gonjang-ganjingake bangsa-bangsa, lan “pitakonan wetan” iku ya Islam, angin wetan miturut Alkitab. Sajarah Millerite nyekseni bangsa-bangsa diguncang déning Islam lan banjur Gusti rawuh ana ing méga menyang Papan Kang Mahasuci, mangkono mau dadi pralambang nalika Gusti rawuh ana ing méga ing Rawuhipun Kang Kaping Pindho. Sadurungé rawuhipun ana ing méga, Islam nggawé susah bangsa-bangsa, lan iki pesen kang diparingaké marang Pétrus supaya diwartakaké marang kutha-kutha sadurungé karusakan “èwonan kutha.” Mangsa karusakaning kutha-kutha diwiwiti kanthi bal-balan geni saka Nashville.

“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.’

“Ah, menawa umat Allah nduwèni pangrasa bab karusakan sing ngancam, kang bakal nempuh éwonan kutha, sing saiki meh wus kaserah marang panyembahan brahala! Nanging akèh wong saka antarané wong-wong sing samesthiné nglairaké kayektèn malah padha nyalahaké lan ngukum sedulur-seduluré. Nalika kakuwatan Allah kang ngréwangi mratobat tumiba ing pikiraning manungsa, bakal ana owah-owahan kang cetha. Wong-wong ora bakal nduwèni karep kanggo ngritik lan ngrubuhaké. Wong-wong mau ora bakal mapan ing papan kang ngalang-alangi pepadhang supaya ora madhangi jagad. Kritiké, panyalahaké, bakal mandheg. Kakuwataning mungsuh lagi nglumpukaké pasukan kanggo perang. Pasulayan kang abot ana ing sangarepé kita. Raketna bebarengan, para sadulur lan para sadulur wadonku, raketna bebarengan. Kencengen pasrawunganmu karo Kristus. ‘Aja sira padha ngucap, Pakempalan,... lan aja padha wedi marang apa kang dadi wediné, lan aja gemeter. Sucèkna Sang Yéhuwah Gustining sarwa tumitah piyambak; lan Panjenengané iku kang dadia wedimu, lan Panjenengané iku kang dadia girismu. Lan Panjenengané bakal dadi papan suci; nanging uga dadi watu kang ndadèkaké kesandhung lan parang kang ndadèkaké tiba tumrap kaloro kulawargané Israèl, dadi jiret lan dadi perangkap tumrap para pedunungé Yérusalèm. Lan akèh wong ing antarané bakal kesandhung, lan tiba, lan remuk, lan kajiret, lan katangkep.’”

“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.

“Jagad iki minangka sawijining pagelaran sandiwara. Para pelakune, yaiku para pedunungé, lagi nyawisaké awaké kanggo main perané ing drama agung pungkasan. Gusti Allah wis ora katon déning wong-wong. Ing antarané massa gedhé umat manungsa ora ana kasatuan, kejaba manawa wong-wong padha sesarengan kanggo nggayuh ancas-ancasé sing mentingaké awaké dhéwé. Gusti Allah mirsani. Maksud-maksud-Nya ngenani para kawula-Nya sing mbrontak bakal kalakon. Jagad iki ora dipasrahaké menyang tangané manungsa, sanajan Gusti Allah ngidini unsur-unsur kabingungan lan kaanan tanpa tertib kuwasa sawatara mangsa. Sawijining kakuwatan saka ngisor lagi makarya kanggo ndadèkaké adegan-adegan agung pungkasan ing drama iku kelakon,—Sétan rawuh kaya Kristus, lan makarya kanthi sakèhé daya pangapusaning duraka ana ing antarané wong-wong sing ngiket awaké bebarengan ing pasamuwan-pasamuwan rahasia. Wong-wong sing nyerah marang hawa nepsu kanggo sesambungan konfederasi iku lagi nindakaké rancangan-rancangané mungsuh. Sabab bakal katut déning akibat.”

“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.

“Pelanggaran wis meh tekan watese. Kacau-balau ngebaki jagad, lan sawijining kaedanan gedhé bakal enggal nekani umat manungsa. Pungkasan iku wis cedhak banget. Kita kang ngerti kayekten kudu padha nyawisake dhiri kanggo apa kang ora suwé manèh bakal nempuh jagad iki minangka sawijining kaget kang ngungkuli sakabehé.” Review and Herald, September 10, 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.

“Unsur-unsur kebingungan lan kekacoan” lagi diprodhuksi minangka woh saka sistem kang déning Sister White diidhentifikasi minangka “pendhidhikan sing luwih dhuwur,” kang uga diidhentifikasi déning dheweke minangka “rahasyaning pialang.” Padhepokan Parthenon ing Nashville iku pralambang pendhidhikan palsu kang saiki lagi ngasilaké “kebingungan lan kekacoan” kang “nguwasani sajroning sawatara mangsa.” Bal-balan geni ing Nashville digawa déning Islam lan iku nggambaraké paukumaning Allah tumrap “wit kawruh bab kabecikan lan piala.” Nalika Nashville katempuh, wiwit mangsa cekak saka pamakluman panguwuh tengah wengi, lan iki nuntun marang undhang-undhang Minggu, ing ngendi “pakempalan” piala miturut Yesaya nindakaké gerakan pungkasané nalika jagad kapeksa nampa pamaréntahan siji-donya kang diidhentifikasi minangka patunging kéwan galak ing Wahyu pasal telulas. Pangidhentifikasian Yesaya ngenani pakempalan piala iku selaras karo panyegelané satus patang puluh papat èwu.

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.

Aja sira padha ngucap, “Pakuthon,” marang sakehé wong kang marang iku bangsa iki bakal ngucap, “Pakuthon”; lan aja sira padha wedi marang apa kang padha diwedèni déning wong-wong mau, lan aja giris. Sucèkna Sang Yehuwah, Pangéraning sarwa wadya, piyambak; lan muga Panjenengané dadi kang sira wedèni, lan dadi kang sira girisi. Panjenengané bakal dadi papan kasucèn; nanging dadi watu sandhungan lan karang panerak tumrap kaloro brayat Israèl, dadi jerat lan dadi pièg tumrap para pedunung ing Yérusalèm. Lan akèh ing antarané wong-wong mau bakal kesandhung, lan bakal tiba, lan remuk, lan bakal kajerat, lan bakal katangkep.

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.

Iketenana paseksèn iku, segelena angger-angger ana ing antaraning para sakabatku. Lan aku bakal ngentèni Pangéran, kang ndhelikaké raosé saka brayat Yakub, lan aku bakal ngarep-arep marang Panjenengané. Lah aku, lan para anak kang wus diparingaké Pangéran marang aku, padha dadi pratandha lan kaélokan ana ing Israèl saka Pangéran sarwa dumadi, kang lenggah ana ing gunung Sion. Lan manawa wong-wong mau padha ngandika marang kowé: Padha golèkana marang wong-wong kang kagungan roh paniten, lan marang para juru tenung kang munèk-munèk lan komat-kamit: apa dudu sakèhing bangsa kudu golèk marang Allahé? apa wong urip takon marang wong mati? Marang angger-angger lan marang paseksèn: manawa anggoné padha guneman ora manut tembung iki, iku amarga ora ana pepadhang ana ing wong-wong mau. Yesaya 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.

Pethikan saka Sister White nedahaké yèn sawijining mangsa “kebingungan lan karusakan tatanan” nuntun marang “Sétan teka minangka Kristus.” Sétan katon kanthi nyamar dadi Kristus nalika hukum Minggu dileksanakaké.

“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.

“Lumantar dekrit sing netepaké pambangunan lembaga Kapapaan kanthi nglanggar angger-anggering Allah, bangsa kita bakal medhot dhiriné kanthi temenan saka kabeneran. Nalika Protestantisme bakal nguluraké tangané ngliwati jurang kanggo nyekel tangan kakuwatan Roma, nalika iku bakal nggayuh ngliwati telenging jurang kanggo jejabat tangan karo Spiritualisme, nalika, ing sangisoré pangaribawané pasamuan telung prakara iki, nagara kita bakal nampik saben asas Konstitusiné minangka pamaréntahan Protestan lan republik, lan bakal nyawisaké dalan tumrap panyebaran kasalahan lan pangapusaning pikir papal, banjur kita bisa mangerti yèn wekdalé wis tumeka kanggo pakaryan Iblis sing nggumunaké lan yèn pungkasan wis cedhak.” Testimonies, jilid 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.

Mangsa “kebingungan lan kacawuhan” dumadi sadurungé paugeran Minggu. Pas sadurungé paugeran Minggu, ing jaman sing dipralambangaké déning pakempalan kemah Exeter lan sepuluh dina ing kamar inggil sadurungé Pentakosta, satus patang puluh papat ewu kudu “ngempet dadi siji, para sedulur lan para sadulur wadonku, … kaiket karo Kristus.” Panyegelan kelakon sadurungé paugeran Minggu, lan ana ing sajarah iku pasamuwan ala miwiti pakaryané kang pungkasan kanggo ngadegaké sawijining pamaréntahan donya siji.

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.”

Ing mangsa pamasèran, Kristus bakal dadi papan suci tumrap wong-wong mursid, nanging dadi watu sandhungan tumrap wong-wong duraka. Panjenengané bakal dadi “jebakan lan kala” tumrap para pedunungé Yerusalèm, yaiku “akeh” wong sing padha tiba, nanging tumrap wong sathithik sing kasègel “Panjenengané” bakal dadi “wedi” kanggo wong-wong mau.

“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.

“Wedi” marang Gusti Allah iku kang ora diduwèni déning Hawa, lan wong-wong kang temenan wedi marang Gusti Allah nduwèni jinising wedi kang béda karo wedi kang nempuh marang akèh wong kang kesandhung. Kaloro jinising wedi iku nandhani wong-wong kang lulus lan wong-wong kang gagal sajroning proses panggawéan ujian. Wong-wong kang lulus iku dimeteraèkaké, déné wong-wong kang ora lulus digambaraké déning angka lima, awit wong-wong mau “kesandhung, lan tiba, lan remuk, lan kejiret, lan katangkep.” Mangsa pemeteraian kang digambaraké dumadi sadurungé undhang-undhang Minggu, nalika ana sawijining mangsa kabingungan lan kaanan kang ora karuwan, iku wektu nalika pasemon babagan sepuluh prawan kaleksanan.

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.

Sawetara wong sing kasêgel, kosok baline karo wong akèh sing kesandhung, yaiku wong-wong sing “ngentosi” Pangéran, mangkono nandhakaké para prawan wicaksana sing “ngentosi.” Ana uga sawijining pangentèn-pangentèn profètis sing kasucèkaké lan sing ora kasucèkaké ana ing sajroning kaloro golongan prawan mau, kang cocog karo rong jinis rasa wedi.

“‘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.

“‘Nalika pangantèn kakung mau katon ngentèni suwé, kabèh padha ngantuk lan turu.’ Kanthi katrangan ngenani pangantèn kakung kang ngentèni suwé iku diprayogakaké lumakuné wektu nalika Gusti diarep-arep rawuh, rasa kuciwa, lan katingal kaya ana panyendhakan. Ing wektu kebak kahanan ora mesthi iki, kapentingan wong-wong kang cethek lan setengah ati enggal wiwit goyah, lan upayané padha kendho; nanging wong-wong kang pracayané dhedhasar pangawruh pribadhi marang Kitab Suci nduwèni watu karang ing sangisoré sikilé, kang ora bisa kabucal déning ombak kuciwa. ‘Kabèh padha ngantuk lan turu;’ sawijining golongan ana ing kahanan ora peduli lan nilar pracayané, déné golongan sijiné ngentèni kanthi sabar nganti pepadhang kang luwih cetha kaparingaké. Nanging ing wengi panggodhogan, golongan kang pungkasan iki katon kaya nganti sawetara drajat kelangan semangat lan pengabdiané. Wong-wong kang setengah ati lan cethek wis ora bisa manèh nyandhak marang pracayané para saduluré. Saben wong kudu ngadeg utawa tiba kanggo awaké dhéwé.” 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.

Wong-wong kang ngenteni kanthi cara kang kasucèkaké iku kudu dadi “tandha lan kaelokan” nalika padha diangkat minangka panji tumrap donya ing wektu angger-angger Minggu, nalika prakara wit kawruh becik lan ala nggambaraké kawruh saka “wong-wong kang nduwèni roh-roh kenalan, lan para juru tenung kang ngipuk, lan kang kumumun” lan kawruh kang diidentifikasi déning “angger-angger lan paseksèn.” Iki minangka pacoban kang padha kaya tumrap Hawa lan Adam. Apa kita nampa pendhidhikan kang bebeneré dicampuri lan dipadhakaké karo kasalahan, utawa apa kita jejeg ngadeg ing dhasar “mangkono pangandikané Pangéran,” awit manawa padha ora ngucap manut Sabda iki, iku amarga ora ana pepadhang ana ing dhèwèké. Pendhidhikan kang bener lan kang palsu iku sawijining garis bebener kang utama ing pasulayan agung antarané Kristus lan Iblis. Nashville iku pralambang pambrontakan marang Sabdaning Allah, satemené kaya Sodom iku pralambang cabul, lan kaya New York iku pralambang kakuwatan ékonomi Amérika Sarékat lan Pentagon iku pralambang kakuwatan militèré.

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.

Pétrus ngadeg ana ing ambang bal-bal geni ing Nashville, ing Panium lan ing gunung, kang makili ujian padaleman suci. Dheweke mangerteni manawa Adventisme Laodikia Dina-Kapitu bakal enggal dipenthang lan digawé isin nalika bal-bal geni iku tiba, lan manawa Nashville, Amerika Serikat, lan jagad iki prelu diparingi pepeling. Pesen Islam netepake para utusan kaya dene geni kang tumiba ing Karmèl netepake manawa Élia iku nabi kang sejati. Nanging pepeling marang Nashville iku ora mung bab Islam saka bilai katelu, apa manèh mung bab jinising gegaman kang dienggo ing serangan dadakan mau. Pesen pepeling kudu nerangake sabab apa Islam diidini nggawa paukuman, sawijining paukuman kang miwiti sawijining mangsa nalika éwonan kutha dirusak. Kanthi ngenali sadurunge manawa Islam bakal ngetokake sawijining serangan dadakan marang Nashville, para utusan bakal katetepake, nanging pepeling iku durung pepak manawa mung tekan semono waé.

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.

Bal-balaning geni ing Nashville iku minangka paukumaning Allah kang miwiti sawijining mangsa cekak kang bakal pungkasané tekan hukum Minggu, kang kaya ing wiwitaning mangsa iku uga minangka paukumaning Allah. Allah wis ngandharake luwih dhisik marang Adam lan Hawa apa ta wujuding pacoban iku, lan apa akibaté manawa padha gagal ngliwati pacoban mau. Sister White nedahake wigatiné bisa nalar “saka sabab tumuju marang akibat,” lan Kitab Suci nerangake manawa sawijining “ipat-ipat” tanpa “sabab” ora bakal tekan.

As the bird by wandering, as the swallow by flying, so the curse causeless shall not come. Proverbs 26:2.

Kaya manuk kang mabur nglelanakaké laku, kaya walet kang mabur mrana-mrene, mangkono uga ipat tanpa sabab ora bakal tumeka. Wulang Bebasan 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 was that the king and his people turned from the evil ways. Jonah had told them of the coming destruction, and he told them it was because of their wicked and evil lifestyle.

Werni geni ing Nashville iku minangka “akibat,” lan “ipat-ipat” kang tumeka. Pesen pepéling iku kudu nyakup “sababé.” Pesené nabi Yunus ora mung minangka pratélan ngenani karusakan sajroning patang puluh dina, nanging uga ngetokaké kawilujengan lan pambaruan wiwit saka raja nganti saindhenging rakyat. Kang katandhesaké yaiku yèn raja lan bangsane mratobat saka lakuné kang ala. Yunus wis ngandhani wong-wong mau bab karusakan kang bakal tumeka, lan uga ngandhani yèn iku dumadi marga saka pola uripé wong-wong mau kang duraka lan ala.

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.

Amarga kabar iku wus tekan marang raja ing Ninewe, banjur piyambakipun jumeneng saking dhamparipun, nguculi jubahipun, nutupi badanipun nganggo bagor, lan lenggah ana ing awu. Lan piyambakipun dhawuh supaya iku diproklamakake lan diumumake ana ing saindenging Ninewe, miturut pranataning raja lan para bangsawanipun, mangkene: Aja nganti manungsa utawa kewan, sapi utawa wedhus, ngrasakake apa-apa; aja nganti padha mangan utawa ngombe banyu. Nanging manungsa lan kewan padha kabungkus nganggo bagor, lan padha sesambat kanthi rosa marang Gusti Allah; iya, saben wong padha mratobata saking dalanipun kang ala, lan saking panganiaya kang ana ing tanganipun. Yunus 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.

Islam iku sawijining kakuwatan kalasangka, lan pitu kalasangka ing Wahyu bab wolu nganti sewelas, uga bab nembelas, nduwèni ciri-ciri kenabian sing tinamtu. Papat kalasangka kang kapisan iku paukuman tumrap Roma kaisaran amarga netepaké angger-angger Minggu kang kapisan ing taun 321. Loro kalasangka sabanjuré iku paukuman tumrap Roma kepausan amarga netepaké angger-angger Minggu ing taun 538. Pitu kalasangka ing Wahyu bab wolu nganti sewelas iku nglambangaké pitu pageblug pungkasan ing Wahyu bab nembelas, yaiku paukumané Allah tumrap manungsa amarga penegakan pangudèn dina Minggu.

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.

Pesen pepènget saka Nashville kudu ngenali jejak-jejak langkah kang nuntun marang hukum Minggu, lan adhedhasar paseksèn kenabian, pengadilan iku ngetutaké, dudu ndhisiki sababe. Pengadilan iku minangka akibat saka penegakan hukum Minggu. Lima seksi saka sajarah kang kasamun ing ayat patang puluh kang lagi kita rembug nyedhiyakake paseksèn kang béda-béda, nanging béda karo para seksi manungsa, kabèh garis kenabian mau nyawiji dadi siji. Kanggo ngenali jejak-jejak langkah saka hukum Minggu pungkasan ing Amérika Sarékat, iku kaleksanan nalika Peter nggabungaké paseksèné Donald Trump kanggo nerangaké akibat saka bal-balan geni saka Nashville.

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.

Pepélinging Nashville marang jagad iki yaiku yèn ing titik wektu iku Gusti Allah miwiti paukuman pungkasané marang manungsa lan bangsa-bangsa. Banjur wiwit ana mangsa karusakaning kutha-kutha lan kanthi cepet nuntun menyang ukum Minggu, nalika murtad nasional diterusaké déning karusakan nasional. Sawisé iku Sétan rawuh kanggo nyamar dadi Kristus, lan pakumpulan ala mau diadegaké nalika sepuluh raja sarujuk masrahaké karajané marang para garonging bangsamu, kang netepaké wahyu. Pepélinging Nashville kawewahan déning sajarah kang ndhisiki Nashville, yaiku kaya kang kagambar nalika Donald Trump mbentuk sawijining gambar tumrap kéwan mau. Pesené Trump iku slomprèt pepéling kang ndhisiki bal-bal geni ing Nashville.

We will continue these things in the next article.

Kita badhé nerusaké prakara-prakara punika ing artikel salajengipun.