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identify five different versions of the same wreck, though today, in the time period where the Holy Spirit is being withdrawn from mankind, those witnesses would no doubt include those who would invent and lie about what they saw in order to uphold their personal world-view, while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.
Bigambwa kenshi y’uko abantu batanu iyo babonye impanuka y’imodoka imwe, abo batangabuhamya batanu bavuga inkuru eshanu zitandukanye z’iyo mpanuka imwe; nyamara muri iki gihe, igihe Umwuka Wera arimo gukurwaho ku bantu, nta gushidikanya ko muri abo batangabuhamya haba harimo n’abahimba kandi bakabeshya ibyo babonye kugira ngo bashyigikire imyumvire yabo bwite y’isi, ari na ko bizera ko ibyo bakora ari ukugira neza. Mu mateka ahishwe harimo imirongo myinshi itandukanye y’ukuri kw’ubuhanuzi, ikaba ihagarariye abagabo bo guhamya batandukanye b’ibyabaye bimwe. Mu Ijambo ry’Imana nta binyoma birimo, nubwo kenshi habamo ugusobanura kw’abantu kurimo amakosa kuri ibyo byabaye; ariko abagabo bo guhamya ba Bibiliya b’aya mateka, iyo bagabanyijwe neza uko bikwiriye, bose bahuza rwose.
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.
Peter ni ikimenyetso cy’abihumbi ijana na mirongo ine na bine muri aya mateka, kandi ubuhamya bwe bugereranya amateka agenda atera imbere kuva ku gucika intege ko ku ya 18 Nyakanga 2020, kugeza ku gukanguka ko ku ya 31 Ukuboza 2023, hanyuma nk’umwe wagize uruhare mu kigeragezo cya mbere cy’iyerekwa ryo hanze, hanyuma ikigeragezo cya kabiri cy’iyerekwa ryo imbere, kikazakurikirwa n’ikigeragezo ntangarugero cy’imipira y’umuriro ya Nashville, kugeza ku kuzamurwa kw’ibendera ku Banyamahanga.
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.
دۆنالدد ترەمپ لەو مێژووی نهێنییەدا هەیە وەک ئەوەی هەموو گڵۆبالیستەکان دەجوڵێنێت؛ ئەوانەی پێکهاتوون لە گڵۆبالیستە جیهانییەکان، حزبی دیموکرات و ئەو RINO ـانەی ناو حزبی کۆماری. ئەو ئەو خاسیەتە پێغەمبەرانەییانە پڕ دەکاتەوە کە پەیوەستن بە وێنەی ئاژەڵەکەوە، چونکە وەک هەشتەمەکەی سەر بە حەوتەکە لە مردنی سیاسی هەستایەوە. لە سەرتاسەری ئەو مێژووی نهێنییەدا دیاری دەکرێت، بۆ ئەوەی فەرمانڕەوایی بکات کاتێک «استبدادی چالاک» یەکەم جار لەسەر ویلایەتە یەکگرتووەکان، و دوای ئەوە لەسەر جیهان، بەجێ دەهێندرێت. پرۆتستانتیزمی هەڵگەڕاو، وەک هاوتای ترەمپ لە دوو قۆچەکەی ئاژەڵی زەویی، لە مێژووی مەکابییەکاندا هەیە. جلوە جۆراوجۆرەکانی هێزی ئەژدە لە نەتەوە یەکگرتووەکان و ڕووسیا لە مێژوودا شایەتی دەدەن. پاپایەتی، وەک تاڵانکەرانی گەلەکەت، لەوێدایە بۆ ئەوەی هەموو شتێک پێکەوە ببەستێت و بینینەکە دابمەزرێنێت.
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.
Petro ni wewe, msomaji mpendwa. Petro ni mgombea wa kuwa miongoni mwa bendera ya wale mia moja na arobaini na nne elfu. Petro amesimama katikati, kwenye sehemu ya katikati ya mistari kadhaa ya unabii, akiingia kwa imani ndani ya Patakatifu pa Patakatifu Sana na kupokea badiliko linalotimizwa kwa njia ya maono ya Kristo. Petro yuko juu ya Mlima wa Kugeuka Sura, ambako anapaswa kubadilishwa afanane na mfano wa Kristo, wakati Marekani inaunda mfano wa mnyama.
“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.’
“Saudara-saudara, kita harus memiliki lebih sedikit diri dan lebih banyak Allah. Ia menuntut tenaga-tenaga Jemaat; tetapi sampai pada tingkat yang besar, kemampuan umat kita diserap oleh sasaran-sasaran yang tidak layak. Terlalu banyak waktu dicurahkan kepada gagasan-gagasan dan tuntutan-tuntutan yang remeh. Allah menghendaki agar kita naik ke gunung itu, lebih langsung ke dalam hadirat-Nya. Kita sedang memasuki suatu krisis, yang, lebih daripada waktu mana pun sebelumnya sejak dunia dijadikan, akan menuntut penyerahan segenap diri dari setiap orang yang telah menyebut nama Kristus. Pekerjaan Allah menuntut seluruh keberadaan kita. Tetapi umat kita tidak akan pernah membuat penyerahan ini sampai hati mereka diubahkan. Mereka memerlukan pertobatan sama seperti Petrus memerlukannya. Apabila mereka telah demikian dihidupkan, Kristus dapat berkata kepada mereka, ‘Kuatkanlah saudara-saudaramu,’ ‘Gembalakanlah domba-domba-Ku,’ ‘Gembalakanlah anak-anak domba-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.
“Wakati uwezo wa Mungu unapoambatana na juhudi za kibinadamu, kazi itaenea kama moto katika mabaki makavu ya shina. Mungu atatumia vyombo ambavyo asili yake mwanadamu hataweza kuitambua; malaika watafanya kazi ambayo wanadamu wangeweza kuwa na baraka ya kuitimiza, kama wasingalipuuza kujibu madai ya Mungu. Kazi sasa imewekwa mbele ya mwanadamu. Je, atauchukua? Kwa wakati huu wa sasa yapo milango mingi isiyofungwa na iliyofunguliwa wazi kwa watenda kazi. Je, wataingia katika milango hiyo? Ni nani aliye tayari, kwa amri ya Bwana, kusema, ‘Mimi hapa, Bwana, nitume’? Kilio cha Makedonia kinatujia kwa maombi ya huzuni kutoka sehemu zote za ulimwengu, ‘Vuka uje utusaidie.’” 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.
សេចក្ដីរបស់យើងគឺត្រូវមកដល់ភ្នំ ហើយប្រែចិត្តដូចជាពេត្រុសបានប្រែចិត្ត; ហើយកាលណាយើងធ្វើដូច្នោះ យើងនឹងត្រូវបានបន្សុទ្ធ ដូចជាអេសាយបានត្រូវបន្សុទ្ធ។ ការបន្សុទ្ធនេះត្រូវបានតំណាងថាបានសម្រេចពេញលេញ នៅពេលអំណាចទេវភាពត្រូវបានផ្សំរួមជាមួយនឹងការខិតខំរបស់មនុស្ស។ ការហៅរបស់ម៉ាសេដូនកើតឡើងនៅក្នុងប្រវត្តិសាស្ត្រលាក់កំបាំងនៃខាទីសែសិប។
“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.
“Mwaka gơhĩire nĩguo kũhoterania na wĩtĩkio mũnene kũrĩa tũgĩkorwo tũgĩkĩra wĩra mĩciĩ-inĩ yetu. Thoma Luka 21. Ũyũ nĩguo ujumbe wa ihinda rĩrĩa, na wandĩkĩtio nĩ ũrĩa wa rũciaro rũyũ rwa mũthia. No nginya tũtikĩre kĩndũ o kĩmwe gĩtuĩke gatagatĩ gaitu na wĩra ũrĩa Ngai atũheete twĩkage. Gũkwagĩrĩra na ũhoro mũnene no nginya gũkĩrwo nĩguo ma wa ma tũũhũrĩrwe mbere ya arĩa matũũra mĩciĩ-inĩ.”
“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.
“Kuza umwanya n’umwe mu kunegurana no gushwanyaguza abandi. Intonganya zose zigomba guhagarara. Tugomba gukundana nk’abavandimwe. Nimucyo tuzamukane n’Imana ku musozi, kugira ngo tuzagarukane ku bwacu kurabagirana k’ubwiza bw’Imana. Ahantu honyine dushobora kububonera ni ku musozi turi kumwe n’Imana. Hari umurimo ugomba gukorwa wo kwiga Ijambo ry’Umwami nk’uko ryahishuwe mu mategeko ye. Habayeho gusoma kwinshi kutitondewe, ariko se kwiga nyakuri kungana iki? Kristo yabanye n’abantu kandi yigisha mu isi amahame nyakuri y’iryo tegeko.”
“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.
“Ũtũnga ũcio nĩũkũgũrwo mũhũthĩrĩria-inĩ wa ũrũngu. No nginya tũgĩe andũ a gũkĩrĩrĩria makĩria na a kwĩheana mũoyo makĩria ndwari-inĩ ciitũ cia gũkuũra nawo nginya ũhingo. Ihinda nĩrĩkinyuĩra rĩa tũtakũgĩa andũ a wĩra no, no nginya tũhũthĩrĩrie wĩra ũcio nĩguo ũgĩe na ũhoro wa kũoneka. Angĩkorwo twatũũraga ihinda rĩingĩ makĩria kĩrĩma-inĩ hamwe na Ngai, wĩra witũ no ũkorwo ũgĩe na hinya makĩria.”
“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.
“हाम्रो प्रचारमा अझ बढी विश्वस्त तुल्याउने शक्ति आउनैपर्छ। आत्माको तरबारलाई फेरि धारिलो बनाइ शक्तिसहित अघि पठाइनुपर्छ। के हामीले अनन्तकालका सबै यथार्थहरू आफ्ना सामु रहेका मानिसहरूले जस्तै आफूलाई यस कार्यमा अर्पित गर्नेछौं? हामी चाहन्छौं कि पवित्र आत्माको शक्ति अघि बढोस् र पृथ्वीमा परमेश्वरको कार्य पूरा गरोस्।” 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.
Ndinɔwɔ yi so, a ɛyɛ Kronkronbea Kronkron no nso, na Wɔsoro Nyameyɛ ne yɛn onipa su bom; na Luka 21 yɛ nkra a wɔde ma awo ntoatoaso a etwa to no, wɔn a ɛsɛ sɛ wɔde kɔkɔbɔ a etwa to no ma nkurow no. Kɔkɔbɔ a wɔde ma nkurow no yɛ adwuma a abɔfo bɛwie no sɛ yɛpow sɛ yɛbɛba bepɔw no so na wɔasakra yɛn ayɛ no ne suban. Adwuma no yɛ ma nkurow no, efisɛ awo ntoatoaso a etwa to no te bere bi mu a wɔrebɛsɛe “nkurow mpempem” pii. Nkɔmhyɛ bere a nkurow no sɛe no fi ase wɔ Nashville ogya bɔɔl no mu, na kɔkɔbɔ adwuma no fi ase hɔ, na wɔde Luka 21 na ɛda saa adwuma no adi. Mfe no mu nyinaa, yɛada no adi mpɛn pii sɛ Luka 21 yɛ kɔkɔbɔ a ɛfa Islam a ɛyɛ nnue a ɛto so abiɛsa no ho.
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.
Luka 21-mu yJesús wumbwile lisololi lya bwikalo, kutandikila ku kwikana kwa Israyeli wa kale nge bantu basalwa na Leza, ukuya ku mpela ya Nthawi ya Mdima ya nkaza ya papal, elyo no kungena mu fishibilo ifyaletile amateka ya baMillerite. Amateka ya baMillerite yalangisha amateka ya ba lukama limo ne myanda ine na bane.
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.
Bazopanga na mopanga, mpe bakomemama na bowumbu kati na bikólo nyonso; mpe Yerusaleme ekonyatama na Bapagano kino ntango ya Bapagano ekokokisama. Mpe bilembo ekozala na moi, mpe na sanza, mpe na minzoto; mpe na mabele mpasi ya bikólo, elongo na mobulungano; mbu mpe mbonge na yango ekoganga makasi; mitema ya bato ekolemba mpo na bobangi mpe mpo na kozela makambo oyo ezali koya likoló ya mabele; mpo nguya ya likoló ekoningana. Mpe na ntango wana bakomona Mwana na moto azali koya na mapata elongo na nguya mpe nkembo monene. Luka 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.
Yoane, mu gice cya cumi na kimwe cy’Ibyahishuwe, agaragaza ko imyaka 1,260 y’ubutegetsi bwa papacy yahanuwe ko yahawe “Abanyamahanga,” kandi Luka agaragaza ko mu 1798, igihe cy’Abanyamahanga cyari gisohoye. Hanyuma Kristo yavuze ibyerekeye ibimenyetso biri ku zuba, ku kwezi no ku nyenyeri biranga umuryango wa Millerite, asoza ati: “amakuba y’amahanga, ari mu rujijo; inyanja n’imiraba biyomba; imitima y’abantu ishengurwa n’ubwoba no gutekereza ibyenda kugera ku isi.” “Amakuba y’amahanga” avugwa muri Luka ni yo “kurakarira kw’amahanga” kuvugwa mu Byahishuwe.
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.
Ba mawɛ̃ baɲɛk, hĩ anĩ aŋgũkĩkĩ aĩrɛ, na ihinda rĩa arĩa akũũ, nĩguo mahatũkirwo, na nĩguo ũhe mũgambo kũrĩ ndungata ciaku, arathi, na arĩa aratheru, na arĩa othe matĩĩte rĩtwa rĩaku, anini na anene; na nĩguo ũniine arĩa oniina thĩ. Kũguũrwo 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.
“Hasira” ya Mungu huonekana katika mapigo saba ya mwisho, nayo huanza wakati Mikaeli anaposimama na muda wa rehema kwa wanadamu unapofungwa. Kukasirika kwa mataifa ni kipindi kinachoongoza hadi kufungwa kwa muda wa rehema. Kukasirika kwa mataifa kulianza tarehe 9/11, wakati Uislamu wa ole ya tatu ulipowasili, hivyo kuashiria kuwasili kwa mvua ya vuli.
“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.
“Nikamona nti obusungu bw’amawanga, obusungu bwa Katonda, n’ekiseera eky’okusalira abafu omusango byali bya njawulo era byawukana bulungi, nga buli kimu kiddiridde ekirala; era nti Mikayiri yali tannayimirira, era n’ekiseera eky’okulabiramu ennaku, ekitaliiwo nga tekibangawo, kyali tekinnatandika. Amawanga kaakano gasunguwala; naye Kabona waffe Asinga Obukulu bw’alimala omulimu gwe mu watukuvu, aliyimirira, ayambale ebyambalo eby’okuwalana eggwanga, awo ebibonerezo omusanvu eby’enkomerero ne bifukibwa.”
“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.
“Nakabona kwamba malaika wanne watazizuia pepo nne mpaka kazi ya Yesu itakapokamilika katika patakatifu, na ndipo mapigo saba ya mwisho yatakapokuja.” Early Writings, 36.
In the Millerite history the angering of the nations, or as Luke records, “the distress of nations” was accomplished by Islam.
Mu historia ya Bamilleri, ukuzembya kwa mahanga, namba nga Luka alandile ati, “ubulanda bwa mahanga,” kwafikilishiwa ku Bwina Isilamu.
“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.
“Mwaka wa 1838 Uturuki ulihusika katika vita na Misri. Wamisri walionekana kuwa katika hali nzuri ya kuuangusha utawala wa Kituruki. Ili kuzuia jambo hili, mamlaka manne makubwa ya Ulaya, yaani Uingereza, Urusi, Austria, na Prussia, yaliingilia kati ili kuitegemeza serikali ya Kituruki.” 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.
1838-njy ýylda, “gündogar meselesi” diýlip atlandyrylýan ýagdaý halklary sarsdyrýardy, we “gündogar meselesi” Yslamdy, ýagny Mukaddes Kitapdaky gündogar ýeli. Millerit taryhy halklaryň Yslam tarapyndan sarsdyrylandygyny, soňra bolsa Rebbiň bulutlarda Iň Mukaddes ýere gelendigini görkezdi; şeýlelikde, bu Rebbiň Öz ikinji gelişinde bulutlarda gelşini öňünden şekillendirýärdi. Onuň bulutlarda gelmeginden öň Yslam halklary gynandyrýar, we bu Peteriň “müňlerçe şäheriň” ýok edilmeginden öňünden şäherlere yglan etmek üçin berlen habarydyr. Şäherleriň ýok edilmeginiň döwri Neşwiliň ot toplary bilen başlanýar.
“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.’
“Ndzi navela leswaku vanhu va Xikwembu va nga va ni ku twisisa ka ndzoviso lowu taka wa magidi ya miti, leyi sweswi yi nga kusuhi ni ku nyiketiwa eka vugandzeri bya swifaniso swa hava! Kambe vo tala exikarhi ka lava a va fanele ku va va twarisa ntiyiso va le ku hehlaneni ni ku avanyiseni ka vamakwavo. Loko matimba ya Xikwembu yo hundzula mbilu ma wela emianakanyweni, ku ta va ni ku cinca loku vonakaka swinene. Vanhu a va nge he vi na ku navela ka ku sola ni ku hahlula. A va nge yimeli exiyin’wini lexi sivaka ku vonakala ka ku vonakala emisaveni. Ku sola ka vona, ku hehla ka vona, ku ta hela. Matimba ya nala ma le ku hlengeletaneni leswaku ma lwa nyimpi. Ku lwisana lokukulu ku le mahlweni ka hina. Tshinelanani, vamakwerhu va xinuna ni va xisati, tshinelanani. Tsonanani na Kreste. ‘Mi nga vuli mi ku, Ku endlaka xipfumelelano,… naswona mi nga chavi ku chava ka vona, hambi ku ri ku tshukilela. Hlantswekisani HOSI ya mavuthu hi yexe; naswona a yi ve ku chava ka n’wina, a yi ve ku tchava ka n’wina. Kutani yi ta va vutshamo byo kwetsima; kambe yi ta va ribye ro khunguvanyisa ni ribye ra ku khunguvanyisa eka tindlu timbirhi ta Israele, yi va ntlhamu ni xirimbana eka vaaki va Yerusalema. Kutani vo tala exikarhi ka vona va ta khunguvanyeka, va wa, va tshoviwa, va phasiwa hi xirimbana, va khomiwa.’
“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.
“Dünya bir tiyatrodur. Oyuncular, yani onun sakinleri, son büyük dramda kendi rollerini oynamaya hazırlanmaktadır. Tanrı gözden yitirilmiştir. İnsanlığın büyük kitleleri arasında, insanlar bencil amaçlarını gerçekleştirmek için birleşmeleri dışında, hiçbir birlik yoktur. Tanrı bakmaktadır. Kendi asi tebaasıyla ilgili amaçları yerine gelecektir. Dünya, Tanrı kargaşa ve düzensizlik unsurlarının bir süre için hüküm sürmesine izin vermekte olsa da, insanların ellerine verilmemiştir. Aşağıdan gelen bir güç, dramdaki son büyük sahneleri meydana getirmek için işlemektedir,—Şeytan Mesih olarak gelmekte ve gizli cemiyetlerde kendilerini birbirine bağlayanlar arasında her türlü haksızlık aldatıcılığıyla faaliyet göstermektedir. İttifak kurma tutkusuna teslim olanlar, düşmanın planlarını gerçekleştirmektedir. Sebep, sonucu doğuracaktır.”
“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.
“Ukukhaluka kwafika hafuhi ni mupepele wakwo. Uvulungano luzala mu nsi, kandi obwoba obukulu buli kumpi okujila ku bantu. Enkomerelo eri kumpi nnyo. Ifwe abamanyi amazima twine okwitegekela ekyo ekiri kumpi okubomokela ku nsi ng’ensisi ey’amaani etasuubirwa.” 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.
“Wakintu vya uvurugikani na vurugu” viri kutengenezwa ngati matunda gha mfumo uwo Dada White wakuwumanya kuti ni “masambiro gha pachanya,” uwo nawo wakuwumanya so kuti ni “chisisi cha ubudi.” Tempile la Parthenon la ku Nashville ni chisimbo cha masambiro ghautesi agho sono ghakupangiska “uvurugikani na vurugu” uwo “ukuwusa kwa nyengo yichoko.” Mipira ya moto pa Nashville yikwiza na Chisilamu, ndipo yikwimira cheruzgo cha Chiuta pa “khuni la kumanya uwemi na uheni.” Para Nashville yakhwapulika, nyengo yichoko ya kupharazga mfuwu wa pakati pa usiku yikwamba ndipo yikuluta ku dango la Sabata, apo “mphangano” yiheni ya Yesaya yikuchita umalilo wake, apo charu chikuchichizgika kupokelera boma la charu chimoza ilo mu Chivumbuzi 13 likumanyikwa kuti ni chikozgo cha chikoko. Kumanyiska kwa Yesaya kwa mphangano yiheni kukukolerana na kusindikizika kwa ŵanthu handiredi wani handiredi na forte-foru sauzandi.
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.
Ndzi nga vuli ndzi ku, “Ku hlangana,” eka hinkwavo lava tiko leri ri nga ta ku eka vona, “Ku hlangana”; naswona mi nga chavi ku chava ka vona, naswona mi nga tshuki mi chava. Tengisani Yehovha wa mavuthu hi yexe; naswona a a ve ku chava ka n’wina, a a ve ni ku rhurhumela ka n’wina. Kutani u ta va xivandla xo kwetsima; kambe eka tindlu letimbirhi ta Israele, u ta va ribye ro khunguvanyisa ni ribye ra le ribyeni ro khunguvanyisa, ni ntlhamu ni ntlhamu wa lava akaka eYerusalema. Kutani vo tala exikarhi ka vona va ta khunguvanyisa, va wa, va tshoveka, va phasiwa hi ntlhamu, va khomiwa.
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.
Kangwiika ũira, na ũhũũrĩre watho gatagatĩ ka arutwo akwa. Nake niĩ ngũrĩrĩria Jehova, ũrĩa ũhithĩte kĩongo gĩake kuuma nyũmba ya Jakubu, na ngũmũrora. Ta rora, niĩ na ciana iria Jehova aheete nĩtũrĩ cimanyĩrio na ciamaajabu thĩinĩ wa Isiraeli kuuma kũrĩ Jehova wa hinya ciothe, ũrĩa wĩtũũraga gĩkongo-inĩ gĩa Zayuni. Na rĩrĩ, marĩkiuga kũrĩ inyuĩ atĩ, “Rorai kũrĩ arĩa marĩ na roho cia ũgooci, na kũrĩ arogi arĩa maheheragia na kwanĩrĩra”; githiomĩrĩrĩ nĩ andũ matikũũraga kũrĩ Ngai wao? Nĩ ũhoro wa arĩa muoyo kũrĩ arĩa akuũ? Kũrĩ watho na kũrĩ ũira: angĩkorwo matikwarĩra ũhoro uyu, nĩ tondũ gũtirĩ ũtheri thĩinĩ wao. Isaia 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.
Mstari kutoka kwa Sister White unaonyesha kwamba kipindi cha “machafuko na fujo” kinaongoza hadi “Shetani kuja kama Kristo.” Shetani hujitokeza akijifanya Kristo wakati wa sheria ya Jumapili.
“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.
“Papalaciya yira ɓwila lu ùsumbwila, mu kupeepa na yila ya Nzambi, ísi yiitu yikátíla luúsi lwandi lwonse ku búlungi. Pootesitantísi páyíkásonta lúboko lwandi kuuka mu mwela wenène kúkamba lúboko lwa buwandla bwa Looma, páyíkáfika kúmbiila paulu pa cítanda kúkumbatana bíboko ne Sipíritualísìmu, páyíkába, mu bwina bwa lúmanyi lwa búmwe buu butátu, ísi yiitu yíkakana ni munda yonsi wa Citámulo cyándi nga kálembi ka Pootesitanti ne ka búfumu bwa bántu, ne yíkátula mǐsangu ya kúsansiila buhyi bwa papala ne búbengedi bwábu, ni kwo túmanya ne cíkondo ca fikáyíne ca mísalu ya kúkema ya Satana, ne ne nsuka udi pɛ́pi.” Testimonies, volume 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.
“གོ་འཛོལ་དང་མ་འགྲིགས་པའི” དུས་ཚིགས་ནི་ཉི་མའི་ཉིན་ཁྲིམས་མ་བཟོས་གོང་ལ་འབྱུང་བ་ཡིན། ཉི་མའི་ཉིན་ཁྲིམས་མ་བཟོས་པའི་སྔ་ཙམ་དུ། Exeter camp meeting དང་ Pentecost སྔོན་གྱི་ཁང་སྟེང་དུ་ཉིན་བཅུ་བསྡད་པའི་དུས་ཡུན་གྱིས་མཚོན་པའི་དུས་སྐབས་དེར། བརྒྱ་དང་བཞི་བཅུ་ཞེ་བཞི་སྟོང་གིས “ཕོན་ཆེར་ཉེ་བར་འདུས་ཤིག། ངའི་སྤུན་ཟླ་ཕོ་མོ་ཚོ། … Christ དང་མཉམ་དུ་བསྡམས་ཤིག” ཅེས་པ་ལྟར་བྱ་དགོས། ཐེལ་རྟགས་འཇོག་པ་ནི་ཉི་མའི་ཉིན་ཁྲིམས་མ་བཟོས་གོང་དུ་འབྱུང་བ་ཡིན་ལ། ལོ་རྒྱུས་དེ་ཉིད་ནང་དུ་གདུག་པའི་མཐུན་ཚོགས་དེས་འཛམ་གླིང་གཅིག་གྱུར་གཞུང་ཞིག་བཙུགས་པའི་མཇུག་མཐའི་ལས་ཀ་འགོ་འཛུགས་པ་ཡིན།
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.”
Mu gihe cyo gushyirwaho ikimenyetso, Kristo azabera ubuturo bwera abakiranutsi, ariko abe ibuye risitaza abanyabyaha. Azaba “umutego n’ikigoyi ku baturage b’i Yerusalemu,” ari bo “benshi” bagwa; ariko kuri bake bashyizweho ikimenyetso, “We” azababera “ubwoba” bwabo.
“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.
“Wogopa” wa Nzambi nde yina Eva vandaka na yo ve, mpe bantu yina kewogopaka Nzambi kele na mutindu ya nkaka ya woga kuluta woga yina mekwisa na bantu mingi yina kesimbaka ditadi mpe kebuakaka. Mitindu yai zole ya woga kele bilembo ya bantu yina kelutaka mpe ya bantu yina kefwaka na kati ya kisalu ya mimekamu. Bantu yina kelutaka bakesalelama kidimbu ya kutula elembo, kasi bantu yina ve, bamezoleka na ntalu tanu, sambu “babeta dibaku, mpe babuaka, mpe babukana, mpe bakangama na mutambu, mpe bakangama.” Ntangu ya kutula elembo yina kelakisama bonso ya keenzeka na ntwala ya musiku ya Lumingu, ntangu yina kele na mwa ntangu ya kivunga mpe ya kizembu, nde ntangu yina ndambu ya bakento kumi ya ntete mefuluka.
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.
Abatono bake abakeberweho ikimenyetso, mu buryo butandukanye n’abenshi batsitara, ni bo “bategereza” Uwiteka; bityo bakamenyekanisha ba bakobwa b’abanyabwenge “bategereje.” Kandi no mu byiciro byombi by’abo bakobwa hari ugutegereza kwo mu buhanuzi kwejejwe n’ukutegereza kwo mu buhanuzi kutarejejwe, guhura n’ubwoko bubiri bw’ubwoba.
“‘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.
“‘Mwasi wa kubwelwa aneenda kulama, booso basuzuma ne kulala.’ Mu kulama kwa Mwasi wa kubwelwa, kukalilwa kuletelekwa kupita kwa kimye mu kino Mfumu yalindililwe, kukunguluka mutima, ne kulama kwa ku monika. Mu kino kimye kya kusikama mutima, kyepwe kya abo ba ku ngulu ne ba mutima wa kati kyalomboka mbala mbala kusungama, ne milimo yabo yakaleka kukakama; lelo abo ukwitu kwabo kwakakimvuka pa kumanya kwa muntu yeka yeka kwa Biblia, bakakwata lubwe panshi pa makasa abo, lolo mabimbi a kukunguluka mutima atakumwashapo. ‘Booso basuzuma ne kulala;’ kipande kimo mu butakwafwa mutima ne mu kuleka ukwitu kwabo, kipande kikwabo mu kulindila kwa mutende ukwikala paka kupeelwa lubuto lwa kumweka bwino. Lelo mu butuku bwa kwesekwa, aba ba kulekelela balemonekwa nga balekezgapo, ku rugero rumo, kikole kyabo ne kwipatulira kwabo. Abo ba mutima wa kati ne ba ku ngulu batakafikengepo so ukweyegamira pa ukwitu kwa bene babo. Muntu yeka yeka afwile kwima nesi kugwa pa bwake.” 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.
abang bāroṅ kuṇa pāban rītin re apekṣā karanti, semāne “cihna o adbhuta” hebāku nirdhārita, yete bele rabi-bāsariya byabasthā samayare semāne jagat samakṣare eka patākā rūpe uṭhāi dharā jāanti; se samayare bhala o manda jñānara br̥kṣara biṣaya sei jñānaku pratini dhitwa kare, yāhā “paricita ātmā thibā mānanka pākhaku, ebam sehi jaḍugara mānanka pākhaku ye mane ciñciānti o guñguñānti” boli paricita, ebam sehi jñānaku madhya, yāhāku “byabasthā o sākṣya” dvārā cihnita karā jāichi. Eha sehi eka’i parīkṣā, yāhā Hāwā o Ādamaṅka samayare thilā. Āme ki emiti śikṣā grahaṇa karibā, yāhāre satyara saha bhrānti miśrita o miśāi deā jāichi, nā āme eka “Prabhu evam̐ kahanti” upare dṛḍha bhābare ṭhiā hebā? Kāraṇa yadi semāne ehi Bākya anusāre kathā na kahanti, tāhele tāhā ehi kāraṇe ye semānanka madhyare āloka nāhi. Satya o mithyā śikṣā Khrīst o Śayatānanka madhyare mahān bibādara satyara eka pramukha śreṇī. Nāśbhil heuchhi Īśwaranka Bākyabiruddhare bidrohara pratīka, yathārtha bhābare yepari Sodoma ucchṛṅkhalatāra pratīka, ebam yepari New York Yukta Rāṣṭrara ārthika śaktira pratīka o Pentagon tāhāra sainika prabalatāra pratīka.
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.
Petelo azali kotelema na ekuke ya mipila ya moto ya Nashville, na Panium mpe na ngomba, oyo ezali komonisa komekama ya tempelo. Ayebi ete Adventisme ya Mokolo ya Sambo ya Laodikia elingi kopamelama mpe kokómisama na soni ntango mipila ya moto ekokweya, mpe ete Nashville, Etats-Unis mpe mokili basengeli kokebisama. Nsango ya Islam endimisi bamemi-nsango kaka ndenge moto oyo ekweyaki na Karmeli endimisaki ete Eliya azalaki mosakoli ya solo. Nzokande, likebisi epai ya Nashville ezali kaka te Islam ya mawa ya misato te, ata moke motindo ya bibundeli oyo esalelami na kobundisa ya mbalakaka. Nsango ya likebisi esengeli kolakisa mpo na nini bazali kotika Islam emema kosambisa, kosambisa oyo ebandi eleko oyo kati na yango bingumba nkóto ekozala kobebisama. Koyebisa liboso ete Islam ekobimisa kobundisa ya mbalakaka likoló ya Nashville, ekondimisa bamemi-nsango, kasi ezali likebisi oyo ekokoka te soki yango moko nde nyonso oyo ezali kosala.
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.
火球ा नाशविलकेर परमेश्वरकर न्याय हय, जे एक छोट काल शुरू करय, आर ओ काल रविबारकर व्यवस्था पर खत्म होय, जइसे ओ कालकर शुरुआतमे हय, ओहू परमेश्वरकर एक न्याय हय। परमेश्वर आदम आर हव्वाके पहिलेहे बताय देलथिन कि परीक्षा का हय, आर जदि ऊ परीक्षा में असफल होथें त ओकर परिणाम का होयत। सिस्टर व्हाइट “कारण से परिणाम” तक तर्क कर सकबाक महत्त्वके चिन्हित करथिन, आर बाइबलो ई बताय हय कि “कारण” बिना “शाप” नहि आओय।
As the bird by wandering, as the swallow by flying, so the curse causeless shall not come. Proverbs 26:2.
As the bird by wandering, as the swallow by flying, so the curse causeless shall not come. Proverbs 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.
Nashvilleaki ingolobolo zomlilo ziyi-“umphumela,” futhi ziyi-“siqalekiso” esizayo. Umlayezo wesixwayiso kumelwe uhlanganise “imbangela.” Umlayezo womprofethi uJona wawungesikho nje kuphela ukwazisa ngokubhujiswa okwakuzofika ezinsukwini ezingamashumi amane, kodwa waletha imvuselelo nokuguquka kusukela enkosini kuze kufinyelele kubantu bonke. Lokho okwakhonjwa kwabangela inkosi nabantu bayo ukuba baphenduke ezindleleni zabo ezimbi. UJona wayebatshelile ngokubhujiswa okwakuzayo, futhi wababikela ukuthi kwakungenxa yokuphila kwabo okubi nokonakele.
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.
Basi ezaipai mofwa ga Ninive, kai e tipela maona tanitana, me e kaubebena kana gara, me e koburei ma gauni ni nuqa, me e noho i loto ni kaone. Me e vakadomobula me tukuni ka vakatakilai e Ninive taucoko e na vunau ni tui kei ira na nona turaga, ka kaya, Me kakua ni dua na tamata se manumanu, na qele se na sipi, me kania e dua na ka: me kakua ni kana, se gunu wai: Ia me ubi e na gauni ni veiwalayaki na tamata kei na manumanu, ka tagi vakaukauwa vua na Kalou: io, me saumaki kece talega na tamata yadua mai na nona i valavala ca, kei na valavala kaukauwa sa tu e ligadra. Jona 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.
Isilamu ni nguvu ya tarumbeta, na tarumbeta saba za Ufunuo sura ya nane hadi ya kumi na moja, na pia sura ya kumi na sita, zina sifa mahususi za kiunabii. Tarumbeta nne za kwanza zilikuwa hukumu juu ya Rumi ya kifalme kwa kupitisha sheria ya kwanza ya Jumapili mwaka 321. Tarumbeta mbili zilizofuata zilikuwa hukumu juu ya Rumi ya kipapa kwa kupitisha sheria ya Jumapili mwaka 538. Tarumbeta saba za Ufunuo sura ya nane hadi ya kumi na moja ni vielelezo vya mapigo saba ya mwisho ya Ufunuo sura ya kumi na sita, ambayo ni hukumu ya Mungu juu ya wanadamu kwa sababu ya kulazimisha utunzaji wa Jumapili.
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.
Ujumbe wa onyo wa Nashville lazima utambue nyayo zinazoongoza kwenye sheria ya Jumapili, na kwa msingi wa ushuhuda wa unabii, hukumu hufuata, wala haitangulii, kisababishi chake. Hukumu ndiyo athari ya utekelezaji wa Jumapili. Mashahidi watano wa historia iliyofichwa ya aya ya arobaini tunaowazingatia hutoa shuhuda tofauti, lakini tofauti na mashahidi wa kibinadamu, mistari yote ya unabii huungana pamoja. Kutambua nyayo za sheria ya mwisho kabisa ya Jumapili nchini Marekani kunatimizwa wakati Petro anapounganisha ushuhuda wa Donald Trump ili kueleza athari ya mipira ya moto ya 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.
Nashville’nin dünyaya olan uyarısı şudur: Tanrı, insanlar ve uluslar üzerindeki son yargısını o zaman noktasında başlatır. Ardından şehirlerin yıkımı dönemi başlar ve hızla, ulusal dinden sapmanın ulusal yıkımı izlediği Pazar yasasına götürür. Sonra Şeytan, Mesih’i taklit etmek üzere gelir ve kötülük konfederasyonu kurulur; o sırada on kral, görümü gerçekleştiren senin halkının haydutlarına krallıklarını vermeyi kabul ederler. Nashville’nin uyarısı, Donald Trump’ın canavara bir suret oluşturmasıyla temsil edilen ve Nashville’den önce gelen tarihle temsil edilmektedir. Trump’ın mesajı, Nashville’nin ateş toplarından önce gelen uyarı borusudur.
We will continue these things in the next article.
Tukwikale kusakila mambu aa mu cikanda cikwabo cikalonda.