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identify five different versions of the same wreck, though today, in the time period where the Holy Spirit is being withdrawn from mankind, those witnesses would no doubt include those who would invent and lie about what they saw in order to uphold their personal world-view, while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.
Jo ma dongo ni ka dano abic gitye ni gineno kabedo acel me motoka, gin dano abic mago bino nyuto kit mapat-pat abic me kabedo acel ca, ento i kare ni, i kare ma Yat Maleng ka kiweko lobo pa dano, pe twero bedo akaka ni i kin dano mago bibedo tye kwede jo ma gibino cako gengo jami ci gikwano lok moco pi ngo ma ginene, wek gibed ma kelo cing i woro me tamgi gi yubo me lobo, ka gitye ka niye ni gitye ka timo gin maber. I tic me historia ma piny pe ngene, tye yo mapat-pat me ada marok me porofeta, ma nyutu jo mapat-pat calo dano ma cako cing me gin acalo acel. I Lok pa Mungu pe tye goba mo keken, ento kare mapol tye ka ngat dano ka lok ngec marac i kom gin mago, ento jo ma cako cing me historia man i Baibul, ka kimwaki maber, weng giworo lok acel ki acel.
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.
Peter obedo cala pa lukwong acel mia adek ki angwen alufu i kinec, kede caden ne nyutu kinec ma tye kato anyim ki anyim aa ki i can pa July 18, 2020, oo i iwir pa December 31, 2023, ci dong macalo ngat ma romo i tem mukwongo pa neno me oko, ka ci i tem me aryo pa neno me iye, ma dong obedo me rwate ki tem me adier pa bolo me mac me Nashville, wa oo i cwal me atara me cing bot Luroco.
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 tye iye i kom lok me agiki man ma pe onen, calo ngat ma kelo cukcuku i kin jo globalist ducu, ma iye tye jo globalist me piny, dul me Democratic, kacel ki jo RINO me dul me Republican. En timo cing ki kit ma obedo me porofeto ma gubedo kacel ki cal me lee, pien ocer ka otye ka aa ki to me polityk, calo me aboro ma aa i kin me abiro. Gityeko keto en i kabedo me lok me agiki man ma pe onen, kacel ki cing me loso ni en obed ka tye ka rwot ka “active despotism” gicako tyeko timo i Amerika me Atera, ka dong i ngeye i piny ducu. Protestantism ma olokke, calo lawot pa Trump i tung abiro me lee me lobo, bene tye iye i lok me agiki me jo Maccabees. Kit mapol ma dragon power olwongo cal ki i United Nations kacel ki Russia miyo cing me adwogi i lok me agiki. Papacy, calo jo kwalo me lwak ni, tye kany me twero dyere weng kacel dok me cako kwano ma onen.
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.
Peter en ityi, kwene ngat ma akwano. Peter obedo dano ma kiyero me bedo i kin jenge me alufu acel ki mia angwen ki angwen. Peter tye ka aa i dyer, i kabedo ma i kin rek pa kwena mapol, ki yie odonyo i Kabedo Manywol Madit loyo, kendo orwako lok ma loko kite ma kicobo ki neno pa Kristo. Peter tye i Gora pa Lokore, ka en myero olokke obed kit pa Kristo, kun Amerika tye ka cweyo cal pa lee.
“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.’
“Orwot wa, myero wabed ki gin manok pi wa keken, dok waweko Kabaka Rubanga obed matek iwa. En aye oyero tek pa Kanisa; ento i kare madit, twero pa lwak wa orumo i kom jami ma pe rwate. Cawa mapol too cweyo i kom tam matino ki claim matino. Rubanga mito ni waadok i wang gór, waing maber adwong i nyime en. Wawa tye ka donyo i kare pa atem madit, ma malo kato kare doko mukene ducu ma otime cak i kare ma lobo ocako, ma bino tayo lwor pa kwanyo lwak pa dano acel acel ma oyero nying Kristo. Tic pa Rubanga mito gin ducu ma tye iwa. Ento lwak wa pe gibino timo kwanyo man pien cwin gi pe olokke. Gitye ki mito pa loko cwiny macalo Petro bene omito. Ka gilokke atata, Kristo twero waco botgi ni, ‘Medi jo lwong cobo ni,’ ‘Kwany roma na,’ ‘Kwany nyar-roma na.’”
“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.
“Ka teko me polo ka kigenyo kwede pire tek me dano, tic bino pwal calo mac i kic me agwata. Lubanga bino timo ki jo tic ma dano pe romo ngeyo kama gubino ki iye; malaika gibino timo tic ma dano gubed pe ki guromo nongo gucu me otimo, ento pien gulek woko me gamo cwinya me Lubanga. Kombedi tic eno kimiyo ni dano. Mono en obino gamo ne? I kare man kombedi, dogola mapol gityeko gonyo me wang cing dok giyabo loyo bot jo tic. Mono gibino donyo i dogola magi? Ngat angeyo ma tye ayub me twero me Lacung Kwaro me waco ni, ‘An awoto ka, A Mukama, orya an’? Pwonyo pa Makedonia tye kacako bino botwa i kwena me cwercwiny manok ki lagam mapol aa ki i kabedo weng me lobo ni, ‘Bi i kany dok ikony wa.’” 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.
Wa mito bino i got, ka wa lokke calo Petero, dok ka wa timo kumeno, wabed maleng calo Isaya. Pwonyo me pwolo bedo kelo ni obedo atye ka teko me Lubanga gubino kacel ki temo me dano. Lwongo me Makedonia time i butu me historia me aya mar adek ki apar.
“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.
“Cawa oo oo tye dong me timo temo mapol ma tye ka cwer i gangi wa ma dit. Kwan Luka 21. Man en lok pa kare man, dok gicoyo ne piny man me agiki. Myero wa we gima mo keken pe odonyo kin wa ki tic ma Lubanga omiyo wa me timo. Myero gitim temo ma nong i yoo me keto adwogi me ada i wang jo ma bedo i gangi ma dit.
“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.
“Pe kikel anyim marac i nyuto kede yubo jo mukene. Kwero weng myero otum. Wa myero mar ka lutino owot. Wabed atye ka wito i got ka acel ki Katonda, me wa dok ka wa tye ki ryeko mar ducu me dwong pa Katonda i kom wa. Kabedo acel keken ma wa twero nongo gin man obedo i got ka acel ki Katonda. Tye tic me atim ikare me kwan Lok pa Rubanga calo ki nyutu iye i cik pa En. Obedo ki kwan mapol ma pe i lworo matek, ento adwogi kwan me ada tye pingo? Kristo odak i kin jo, dok oyar precepts me ada pa cik man i lobo.”
“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.
“Yubo bino dong myero ocut cok i adyere. Myero wa bed ma odoko kwo ki tek loyo, ki woro madit loyo i ticwa me piny obedo rwate i agiki. Cawa dong oo ma pe keken myero wa bed ma tye ka timo, ento myero wa cano tic meno ki cwiny acel me keto ne obed ma tye ki kony. Ka wa bedo i kare malac i goru ki Lubanga, ticwa obedo ma tye ki nyig cing loyo.
“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.
“Ryeko ni teko mapat ma tye ka tyeko cing inwa me tito lok. War me Cwalo Maleng myero olwak dok manyen, kendo ocul woko ki teko. Bene wabedo ka cano i kom tic man calo jo ma jami ducu me wiec ma pe tum tye anyim gi? Wan mito ni teko pa Cwalo Maleng odog anyim me tyeko tic pa Katonda i kom piny.” 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.
En aye i kom, ma bene en Kabedo Maleng Atye, ka Bote me Lubaale kanywal arwate ki bedo wa me dano, ci Luka 21 en oryo pi anyim me agiki, ma gibedo me miyo ciko me agiki bot gangi. Ciko bot gangi en tic ma malaika bibedo me timo ka wan ogwayo bino i kom ci ka waololrwe me bedo cali kit ma En tye kwede. Tic no en pi gangi, pien anyim me agiki otye kwo i kare ma “gangi aluk” myero kiyweke. Kare me porofeto me kwanyo gangi cako ki bol mac me Nashville, ci tic me ciko cako kuno, ci tic no kikwayo i Luka 21. Ikin mwaka mapol wa tyeko nyuto ma dong dok dok ni Luka 21 en ciko ikom Islam me peko me adek.
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.
I Luka 21, Yesu olubo oteko me kwena ma ocakke ki kwero me Israel macon calo lwak ma Katonda oyero, dok anyim nyaka i agiki me Ceng Mucu me cano ki yubo pa paapa, ka dong odonyo i anyim i cikany me alama ma ocako kwelo historia pa Millerite. Historia pa Millerite onyuto historia pa luk hajar mia acel ki angwen angwen.
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.
Kadi gibibino ki woi tong, kadi gibiyawo calo jele i rok ducu: kadi Yerusalemu giibinyo pi lwak ma pe ki Yuda, nio ka kare pa lwak ma pe ki Yuda otyeko nongo. Kadi bibedo ki anyut i ceng, ki i dwe, ki i lakalatwe; kadi i wi lobo bedo ki cwercwiny pa rok, ki par marac; nam ki ba onongo gyegero; cwiny pa dano giboke pi lworo, ki pi roto lok ma bino iwiye lobo: pien teko pa polo gibigwokke. Kadi ka dong gibineno Wod Dano obino i obok ki teko ki ducu pa ducu. 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.
Yohana, i tyen adyek me Aparyeta, nyutu ni mwaka 1,260 me twero pa Pope pe acam onongo omiyo ki kit me profesi “bot Luloka,” ci Luka nyutu ni i mwaka 1798, kare pa Luloka onongo otum tyen. Dok Kristo oloko pire tek i kom anyut i ceng, dwe kacel ki lakalatwe ma nyutu cing me jo Millerite, ka ogik kun aye: “can me lwak, ki yot marac me cing; nam kacel ki baale ducu ka guwuu; cwiny pa dano ka otur pi lworo, kacel ki neno gin ma bino i kom piny.” “Can me lwak” i bot Luka aye “alwor pa lwak” i bot Aparyeta.
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.
Kwo dong lwak pa lwak obedo i wooro, kadi kup me in omyero obino, kede cawa pa jo ma oto me gugenggi, ci i myero imii mukwongo bot luticci, lanebi, kede bot lutela maleng, kede bot jo ma lworo nyingni, matino kede madit; kede i myero ityek jo ma tye ka tyeko lobo. Niyabo 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.
“Akalo” me Mungu obedo i kinec abicel me agiki, dok cako ka Mikael cungo, ka kare me temo pa dano tyeko. “Cwercwiny” me rok obedo kare ma telo i tyeko me temo. Cwercwiny me rok ocako i 9/11, ka Islam me nwo‑mabor adek oo, ci omoko bino me kot me lacen.
“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.
“Ano neno ni okee me lwak pa lobo, mir pa Katonda, kacel ki cawa me ngolo cik i kom jook ma oto, bene gitye me kwanyo keken dok gikwanyo gin atir-atir, acel lubo acel; dok bene ni Mikael pe onongo dong oteddo, ki ni cawa pa peko ma rom ki ma pe pud onongo tye, pe onongo pud ocako. Lobo kombedi tye ka okwanyo lwak; ento ka Lakwena wa Madit tyeko ticce i kama maleng, en obed ngete, olobo bong me cwercwiny, ka dong gicwiro kwede tho me dweŋ abiro ma agiki.”
“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.
“Aneno ni malaika angwen bino mako yamo angwen atata ka tye ka kuro i yoo me nyutu ni tic pa Yesu otum i Abila Maleng, ci i ngat maacel bino plagues abiro me agiki.” Early Writings, 36.
In the Millerite history the angering of the nations, or as Luke records, “the distress of nations” was accomplished by Islam.
Ite lok me Millerite, cwercwiny pa lwak, onyo calo Luka ocoyo ni, “twercwiny pa lwak,” otimre ki 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.
“Anaka 1838 Turkey odoko aye i lweny kod Egypt. Jo Egypt ne tye ka mito obalo woko teko pa Turkey. Me gengo man, moc mapol ane me Europe—England, Russia, Austria, ki Prussia—gitye ka donyo i kin wek gikwony dogola pa Turkey obed matek.” 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.
I mwaka 1838, gima giluongo ni “kwena me abic” ne tye ka nywalo lyeto i kin lwak; dok “kwena me abic” en Islam, yat me abic ma i Baibul. Gin ma obedo i historia pa Millerite oneno ni lwak ne gilyeto ki Islam, ka dong Mukama bino i iro malek ducu me cit i Kabedo Maleng Maleng, ci man obedo cal me gima tye ka bedone ka Mukama bino i rok ki i obok ceng i Doko me Acel. Ma pud pe obino i rok, Islam cwer cwiny lwak; ci man aye kwena ma kimiyo Peter me yubo i gangi mapol ka pud onongo pud pe otimme abal pa “alup me gangi mapol.” Cawa me abal pa gangi cak ki bolo me mac pa 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.’
“Woto ka lwong pa jo me Mungu bino romo ni gin pe tye ki twero me neno kumeno marac ma tye ka bino i wi taon me alwak, ma kombedi obedo cok ni omiyogi bot baal! Ento pol ki jo ma omyero gitye ka gwayo ada, gin ka twero ka tuko kede ka poko kwede luwote gin. Ka teko pa Mungu ma loko chuny dano odonyo i wi tam me jo, alokaloka ma nyuto ada bino tye. Dano pe gibino tye ki miti me kweri kede me yweyo piny. Pe gibino chung i kabedo ma gengo lyel me lanyut me ceng me rwatte bot piny. Kweri megi, kede tuko megi, bino kwo. Teko pa jacel tye ka tye ka coko cogo me lweny. Lweny ma yomom tye i anyim wa. Cokke, owote na cing kede lurem na, cokke. Twero i cing pa Christ. ‘Pe uwaci ni, Agweya,… pe ukok lwor ma gin gilworo, kede pe ubed ki strwo. Ujwal Ruoth pa zasti kene; en obed lwor wun, kede en obed goro wun. Kede en obed kabed me gwok; ento obed cal me got ma kelo witwito kede lwala me yelo bot ot pa Israel aryo; obed nyak kede oywok bot jo ma bedo i Jerusalem. Kede pol i kin gi bino witwito, bino opoto, bino yam, bino mako i nyak, kede bino chwalo.’
“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.
“Lobo eni obedo ka wang ceng me tye ki tuko. Lutic, ma gin dano ma bedo iye, tye ka yubo me timo rwotgi i drama madit me agiki. Pe neno Nyasaye dok. I kin gang pa dano madwong, pe tye jedi onongo; pe kombedi keken ka dano gubedo i kubbe me timo yubgi ma me gin gi keken. Nyasaye tye ka neno. Yubbe i kom luticce ma gubedo i ngat ma pongi kwede bibedo atye. Lobo pe ki cwalo i lwet dano, kata bed ni Nyasaye tye ka yee gin ma kelo piring-piring ki pe tye yot me cing me tye i loc pi kare manok. Teko acel ma aa piny tye ka timo tic me kelo jami madit me agiki i drama ni,—Satan tye ka bino calo Christo, dok tye ka timo tic ki yub weng me ba dano i tim marac i kin jo ma tye ka twero gin keken i kubbe ma piny. Jo ma tye ka cobo i neno marac me kubbe tye ka timo yub pa jatela. Kwan acel bicako kwede kwanyo acel.”
“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.
“Bal jo cok otyeko chopo i agiki ne. Tuo pa tam oo neno opongoo i wilobo, dok gro gro madit cok bene bino cako lonyo cing pa dano. Agiki cok matek. Wan ma ngene ada ki ada myero wa bedo ka ryemo pi gin ma cok bino poto i wilobo calo kum madit ma pe kicano.” 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.
“Jami me bulu ki peko” tye ka gicweyo calo nyig cing me tic pa yub ma Siita White nyuto ni en “pwony me malo,” ma dok en bene nyuto ni en “taj me tim marac.” Templo me Parthenon i Nashville en anywal me pwony ma pe en me adaa ma kombedi tye ka nywalo “bulu ki peko” ma “loco malo pi kare matin.” Bola me mac ma poto i Nashville gityeko kelo ki Islam, dok ginyuto ngec me ngolo pa Katonda i kom “yat me ngec me ber ki marac.” Ka gopoto i Nashville, kare me pwoc me wo me “koko me dyewor” ma pe lacen cako, dok tero wa i cwa me Cande, ka “kubber” marac pa Isaiah timo yubo me agiki, ka piny weng gimiyo cing me gamo gavumenti acel me piny weng ma kigero calo cal me lee i Neno me Revelation apar ki adek. Ngec pa Isaiah ikom kubber marac rwatte ki tim me kwayo cing me wang pi lukwongo acel ki piero angwen ki angwen.
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.
Pe un pe waco ni, “Lwak onongo dul acel,” bot gin ducu ma lwak man biwaco ni, “Dul acel”; kadi pe ibed ki lworo ma gin gilworo, onyo pe ibed ki kwo mar lworo. Pwoduru Lawub Mar zasti kikome; en aye obed lworo wun, kede en aye obed goro wun. Kede en biobed kabedo maleng; ento bot odi dyo me Israel aryo ducu, en biobed got me gudo kede lwor me tur, kede ot pa dyel kede side bot jo Jerusalem. Kede pol amongi gibigudo, gibibot piny, gibikete, gibimwokke ki side, kede gibimak.
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.
Twek adwogi me ada, kadi itim cing me cike i kin jo me pwonjona. An dong abibedo ka kuru i kom Mukama, ma opoko wange ki i kom gang Jacobu, ka abineno ni. Nen, an kacel ki lutino ma Mukama omiya, wa tye pi cing me anyutgi kacel ki gin ma tutwal i Israel ki bot Mukama me zasti, ma bedo i dul Sayuni. Ka gin bicako wacci botwu ni, “Yuburu bot jo ma tye ki tipo, kacel ki jo guro ma yol nywal, ma doko-doko lok i doggi”: dok pe kitwero ni lwak oyub bot Lubanga wa? Pi jo ma kwede cwin bot jo ma oto? Bot cike kacel ki adwogi: ka pe giloko calo lok man, en pien pe tye lela mo i kin gi. Isaiah 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.
Karatac manok ki i Lalworo White nyutu ni kare mo me “jwal kacel ki peko” tero wa bot “Satana bino calo Kristo.” Satana nyuto kene ka omedo keto rwot pa Kristo cawa me cik me Sunday.
“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.
“Ki i cik ma tye ka tito cing me cwalo rwot pa Pope, ma tye ka poge ki cike pa Katonda, kanwa wa bino kwanyo woko keken ki yot me tim ma atir. Ka Protestantism bino nywako cinge i kom otela me tuku me kwanyo cing pa teko me Roma, ka en bino yal woko i kom dog otela ma tye atwele me cako cing ki Spiritualism, ka, i bwo teko pa rwom man adek ma twero nongo acel, kanwa wa bino kwero cing cing gin weng ma gin dong kare me Cik pa dul gi me rwot ma Protestant ci ma republican, ka bino cweyo yo me pol pa lok me goba pa Pope ki balo tam, ci wa twero ngeyo ni kare me tic me ajabu pa Satana dong oo, ki ni agiki dong cok.” 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.
Kare me “wiiwii ki kobal maleng” bino ka tye ka cako me neno yo i lobo me cik pa Canda. Piny ka cik pa Canda pe pud obino, i kare ma nyutu ki kacok pa Exeter camp meeting kacel ki nino apar ma gitye i ot me malo ma pud Pentekoste pe obino, jo mia acel ki abicel ki angwen rom are me “twero keken kacel, owete owadwa ki owete nyarewa, … twero cing-gi i kom Kristo.” Kiyiko cing me asila timo i mwaka ka cik pa Canda pe pud obino, ka i historia eno aye ka dul marac me tim cik kacel cako tic-ge me agiki me kelo iwiye pa lobo weng acel.
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.”
I kare me cinge, Kristo bitwero bedo abore me gwoko bot jo adwong’ i tic me tim maber, ento bot jo marac obedo kidi me gudo. En obedo “otago ki ot sidika bot jo ma bedo i Yerusalemu,” ma gin aye “jo pol” ma opoto, ento bot jo manok ma ocingogi, “En” obedo “lworo” gi.
“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.
“Lworo” me Mungu en aye gin ma Ewa pe obedo kwede, dok jo ma lworo Mungu gibedo ki lworo ma pat ki lworo ma kelo i kom lwak mapol ma gitye ka dit. Lworo aryo magi ginyuto jo ma giyubo ka gicwalo i tem, ki jo ma gipeyo. Jo ma gipeyo giket twon i komgi, ento jo ma pe gipeyo gin konyo gi namba abic, pien gi “dit, kedo piny, yamokogi, omyegogi i ot pa myeg, dok ojwokogi.” Cawa me keto twon, ma ginyuto calo tye ka otimo ma nyime cik me Sunday, ka tye kare me zambe ki peko me poro, en aye kare ma przypora me nyako apar otwero kwede.
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.
Lutino manok ma kiketo anyonyo i cing ka piny ki iwang lutino pol ma okung i yo, gin aye jo “ma kur” Rubanga, ci kwanyo nying nyako ma ryeko ma “okur.” Dok bene tye kuro pa laneno ma lacel kede pwony pa lworo, ma acel ocwalo, ma acel pe ocwalo, i kin gurupu aryo pa nyako, ma rwate ki kit lworo aryo.
“‘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.
“‘Ka lacoo pe obino oyot, gin duc doko otur kede nino.’ I kare me lacoo turo, gin tye ka nyutu kare ma dano oneno ni Ladit obino iye, kede cwercwiny, kacel ki turo ma onyute calo turo me bino. I kare man me pe ngeyo maber, miti me jo ma tye ka wot woko-woko ki jo me cwiny aryo otyeko cako lonyo; ki tic gi otyeko cako yot. Ento jo ma ayera gi otwero i ngecgi me kic me Baibuli ma gengi cing cing, gitye ki lwala i te tunggi, ma baala me cwercwiny pe twero pweyo woko. ‘Gin duc doko otur kede nino;’ gur acel i bedo ma pe paro kede i yweyo ayera gi woko, gur mukene tye ka kuro ki cwiny tek nio wang acel ma ler adwogi. Ento i dyewor me tem, jo mukene man otyeko nyutu calo gubedo ka weko tic maber, i rum acel, me miti gi kede lubanga gi. Jo me cwiny aryo kede jo ma tye i woko pe onongo gucako twero pyer i ayera me luremgi dok. Dano acel acel myero okeng onyo opot pi en kene.” 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.
Jo ma tye ka kuro i kit ma okirogi me laro, onongo bedo “cim kacel ki gin ma cako ur,” ka gitye ka ikogi malo calo alama me wang i anyim piny i kare me cik me Sunday, ka goro me yat me ngec me ber ki marac twero nyutu ngec me “jo ma tye ki tipu ma gitutwalgo, kacel ki jo me guro ma gitiko-tiko, kadi gi jo ma giworo-woro,” ki ngec ma ginyutu ki lok me “i cik kacel ki i caden.” En otwero bedo atem ma acel calo ma obedo pi Eva ki Adam. To wa yee pwony ma ada otwek kacel, kanyo otwero yubo ki bal, onyo wa tiyo i kom “kwena me Mukama oyubo ni,” pien ka giloko pe kit ma Lok man owaco, en pien pe tye ki terang i gin. Pwony me ada ki pwony me goba en tol me ada ma tye i leb me lweny maduong i kin Kristo ki Satan. Nashville en alama me kwero Lok pa Katonda, kit ma nono calo Sodom en alama me tim me bucwal ma pe tye ki twero, kadi calo New York en alama me teko me lim me United States, ka Pentagon bene en alama me teko me lweny pa en.
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.
Peter tye ka tye ka coko i wi doggola me bolo me mac pa Nashville, i Panium kacel ki i wi got, man owaco temo me hekalu. En ngeyo ni Seventh-day Adventism me Laodikia tye ka cok me twero cwiny dok me weko en bedo ki wiya ka bolo me mac pego piny, dok ni Nashville, United States, kacel ki piny lung, mito ki gengo. Kwena pa Islam ocuko jo mukwena calo mac ma odok ki i Carmeli ocuko ni Eliya en lanebi ma ada. Ento gengo ma i toward Nashville pe obedo Islam me neno marac me adek keken, pe bene cing acel ki kit me giromo ma kitiyo kwede i atem me lworo ma pe ki timo. Kwena me gengo myero onyut pi lok ango ma ki yee ni Islam obedo me kawo ngol ikom piny, ngol ma cako kare ma iye meibo me taun alwak ka lye. Nyuto con ni Islam biro kawo atem me lworo ma pe ki timo ikom Nashville, biro moko ni jo mukwena gin me ada, ento ka en timo man keken, dong en gengo ma pe opong.
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.
Bola me mac me Nashville tye kwena pa Katonda ma cako kare manok ma tum i agiki ka cik me Sunday, ma calo i acakki me kare meno bene en kwena pa Katonda. Katonda owaco ne Adam ki Eve con mapol ngo pwoc man obedo gin ango, ki ngo adwogi me tic bino bedo nining ka gin pe girom pwoc meno. Siita White nyutu ber me nongo twero me tam “ki i pwoc ma cako nyo i bong adwogi,” dok Baibul nyutu ni “kwena” ma pe ki “pwoc” pe bino.
As the bird by wandering, as the swallow by flying, so the curse causeless shall not come. Proverbs 26:2.
Calo ato nywal ka obedo ka owoto-woto, calo agoa ka obedo ka opur, eka kwero ma pe tye ki tyen lok me bino pe obi. Ngec me Solomon 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.
Bolo me macel ma i Nashville en “adwogi,” kacel ki “kwir” ma bino. Kwena me gonyo myero omede ki “tye” onyo “lapwony” ma kelo gin man. Cik pa lanebi Yona pe obedo keken nyuto me balo ma obino i nino piero adek, ento omiyo odoko me ceng-ceng ki yubo kom manyen ki i kabaka nyaka bot lwak ducu. Gin ma onyutogi obedo ni kabaka kacel ki lwakone gityeko woko i yore marac ki tic marac. Yona owaconegi me balo ma obino, kadi bene owaconegi ni pegin obedo pien ywegi marac ki kwonegi marac.
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.
Pingo oo oo tye nongo i kabaka me Nineve, ci en oa ki i kom tron me, ci okwanyo alela malubo en, ci obwolo lawuo me pwod i kom, kadi obedo i kom buru. Ci olwongo me pub me lok man i tung Nineve ducu ki cik pa kabaka ki pa dyekene ka waco ni, Kik dano onyo lee, kwede dyel onyo kwede rombo, gemo gin mo keken: kik ginyam, onyo mat pii: Ento dano ki lee gibwol lawuo me pwod, ci gikwok bot Lubanga ki teko madit: ee, wek acel acel dok ki i yo me marac pa en, ki ki i tim me neno anywali ma tye i cingegi. Jonah 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.
Icwil Islam obedo teko me turumpeta, dok turumpeta abiriyo me Apokalypsi 8 wa i 11, ki bene cok 16, tye ki kitgi me profesi ma keken. Turumpeta angwen me acel ne obedo poko me ngat acel me Lubanga i kom Roma me imperia pien gin ne gubo cik me Sunday me acel i mwaka 321. Turumpeta aryo ma lubo ne obedo poko i kom Roma me papa pien gin ne gubo cik me Sunday i mwaka 538. Turumpeta abiriyo me Apokalypsi 8 wa i 11 tye ka nyutu kit me twolo abiriyo me agiki me Apokalypsi 16, ma obedo poko pa Lubanga i kom dano pien me tic ki cik me Sunday.
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.
Kwena ma ciko me Nashville myero nyute adwogi me yamo ma tye kelo wa i cik me Jumapil, ka pud oromo i kom caden me lunebi, buk pa ngoloc pod bino lacen, pe bedo ka dong oyubo tyen lok. Ngoloc tye acakki me tic me twero me Jumapil. Jo caden abic me historia ma opongore i piny me weka mar adek wa me neno kombedi gitye ka miyo caden ma opore-opore, ento pe calo jo caden me dano, rek ducu me lunebi gitye ka rwatte kacel. Me nyutu adwogi me cik me Jumapil ma gitye ka cobo i United States, tye ka timore ka Peter orwatte ki caden pa Donald Trump me poro tyen lok me fireballs pa 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.
Ciko me Nashville bot piny ducu ni i kare eno Wod iweyo acakki me ngolo Lok me agiki i kom dano ki i kom lobo pa rok. Ka dong kare me balo magaala cako, ci oyotino odhi i cik me Ceng Nino Pa Diro, ka i kine ba kwo me gwok pa rok lwongo peko me rok, ci boro pa rok lube ki bal pa rok. Ka dong Satana bino me rwatte calo Kristo, ci kibedo me yerre marac kicako keto, ka rwodi apar gengo i kin gi me miyo kergi bot jomuk pa lut pai, jo ma tye kwayo me cweyo kwena. Ciko me Nashville kikonyo ki lok me sejarah ma otelo anyim Nashville, ma kiketo ka Donald Trump tye cweyo cal bot lee. Kwena pa Trump en turu me ciko ma otelo anyim mabalo me ogi me Nashville.
We will continue these things in the next article.
Wan waibedo ki mede i wi jami manok i coc mukene mabino.