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identify five different versions of the same wreck, though today, in the time period where the Holy Spirit is being withdrawn from mankind, those witnesses would no doubt include those who would invent and lie about what they saw in order to uphold their personal world-view, while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

Matetika no lazaina fa raha olona dimy no nahita lozam-pifamoivoizana iray ihany, dia homen’ireo vavolombelona dimy ireo dika dimy samy hafa momba io faharavana io; kanefa ankehitriny, amin’izao vanim-potoana ialan’ny Fanahy Masina amin’ny olombelona izao, dia tsy isalasalana fa ho isan’izany vavolombelona izany koa ireo izay hanamboatra sy handainga ny amin’izay hitany mba hanohanana ny fomba fijeriny manokana an’izao tontolo izao, sady mino fa manao ny marina izy amin’ny fanaovana izany. Ao amin’ny tantara miafina dia misy tsipika maro samihafa amin’ny fahamarinana ara-paminaniana, izay maneho vavolombelona samihafa momba ireo zava-nitranga iray ihany. Ao amin’ny Tenin’Andriamanitra dia tsy misy lainga; kanefa matetika no misy fandikana olombelona tsy lavorary momba ireny zava-nitranga ireny; nefa ny vavolombelona ara-baiboly momba ity tantara ity, rehefa zaraina araka ny tokony ho izy, dia mifanaraka avokoa.

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.

Petera dia tandindon’ireo iray hetsy sy efatra arivo amby efatra alina ao amin’ity tantara ity, ary ny fijoroany ho vavolombelona dia maneho tantara mandroso manomboka amin’ny fahadisoam-panantenana tamin’ny 18 Jolay 2020 ka hatramin’ny fifohazana tamin’ny 31 Desambra 2023, avy eo amin’ny maha-iray voakasika azy tamin’ny fitsapana voalohany ny fahitana ivelany, dia ny fitsapana faharoa ny fahitana anatiny izay harahin’ny fitsapana litmosa amin’ireo baolina afo tao Nashville, mandra-pampiakarana ny faneva ho an’ny Jentilisa.

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 dia ao anatin’izany tantara miafina izany, amin’ny maha-ilay manetsika ny mpaneran-tany rehetra, izay ahitana ny mpaneran-tany maneran-tany, ny antoko Demokraty, ary ireo RINO ao amin’ny antoko Repoblikana. Izy no manatanteraka ireo toetra ara-paminaniana mifamatotra amin’ny sarin’ilay bibidia, satria natsangana indray avy tamin’ny fahafatesana ara-politika izy ho ilay fahavalo izay avy amin’ny fito. Izy dia hita manerana izany tantara miafina izany, voatendry hanjaka amin’ny fotoana hampiharana voalohany ny “active despotism” amin’i Etazonia ary avy eo amin’izao tontolo izao. Ny Protestanta nihemotra, amin’ny maha-mpiara-mifanandrina amin’i Trump ao amin’ireo tandroka roa an’ilay bibidia avy amin’ny tany, dia eo ao amin’ny tantaran’ny Makabeo. Ireo fisehoan-javatra samihafa amin’ny herin’ilay dragona ao amin’ny Firenena Mikambana sy Rosia dia manambara izany ao amin’ny tantara. Ny papa, amin’ny maha-mpandrobaky ny olonao azy, dia eo mba hampifamatotra ny zava-drehetra sy hampitoetra ny fahitana.

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.

Petera dia ianao, ry mpamaky malala. Petera dia kandidà ho isan’ireo fanevan’ny iray hetsy sy efatra arivo sy efatra alina. Petera dia mitsangana eo afovoany, eo amin’ny teboka afovoan’ny tsipika faminaniana maromaro, ka amin’ny finoana no idirany ao amin’ny Toerana Masina Indrindra ary andraisany ny fanovàna izay tanterahin’ny fahitana an’i Kristy. Petera dia eo an-Tendrombohitry ny Fiovam-po, izay hanovàna azy ho amin’ny endrik’i Kristy, raha i Etazonia kosa mamorona ny sarin’ny bibidia.

“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.’

“Ry rahalahy, tsy maintsy hihena ny tena ao anatintsika ary hitombo kokoa Andriamanitra. Izy no mitaky ny herin’ny Fiangonana; kanefa amin’ny ampahany lehibe dia lanin-javatra tsy mendrika ny fahaizan’ny olontsika. Be loatra ny fotoana atokana ho amin’ny hevitra sy fitakiana madinika. Tian’Andriamanitra isika hiakatra any an-tendrombohitra, hiditra mivantana kokoa eo anatrehany. Miditra ao anatin’ny krizy isika, izay, mihoatra noho ny fotoana rehetra teo aloha hatramin’ny niandohan’izao tontolo izao, dia hitaky ny fanokanana tanteraka avy amin’ny olona rehetra izay nanonona ny anaran’i Kristy. Ny asan’Andriamanitra dia mitaky izay rehetra ao amintsika. Nefa tsy hanao izany fanokanana izany mihitsy ny olontsika mandra-piovan’ny fony. Mila fiovam-po tahaka an’i Petera koa izy ireo. Rehefa velomina tahaka izany izy, dia afaka milaza aminy Kristy hoe: ‘Ampaherezo ny rahalahinao,’ ‘Andraso ny ondriko,’ ‘Andraso ny zanak’ondriko.’”

“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.

“Rehefa ampiarahina amin’ny ezaka ataon’ny olombelona ny hery avy amin’Andriamanitra, dia hiparitaka tahaka ny afo mamely vodivary maina ny asa. Hampiasa fitaovana izay tsy ho hain’ny olona hamantatra ny niaviany Andriamanitra; hanao asa izay azon’ny olona natao sy nahazoany fitahiana ny anjely, raha tsy nataon’izy ireo an-tsirambina ny namaly ny fitakian’Andriamanitra. Aseho amin’ny olona ankehitriny ny asa. Horaisiny va izany? Amin’izao fotoana izao dia maro ny varavarana efa voavaha sy novohana malalaka ho an’ny mpiasa. Hiditra amin’ireo varavarana ireo va izy? Iza no vonona, amin’ny antson’ny Tompo, hilaza hoe: ‘Inty aho, Tompo ô, iraho aho’? Tonga amintsika avy amin’ny faritra rehetra amin’izao tontolo izao, amin’ny fitalahoana mampalahelo, ny antso makedoniana hoe: ‘Mankanesa atỳ ka vonjeo izahay.’” 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.

Isika dia tsy maintsy manatona ny tendrombohitra ka hiova fo tahaka an’i Petera, ary rehefa manao izany isika, dia hodiovina tahaka an’i Isaia. Ny fanadiovana dia aseho ho tanteraka rehefa atambatra ny herin’Andriamanitra sy ny ezaky ny olombelona. Ny antso Makedoniana dia miseho ao amin’ny tantara miafin’ny andininy faha-efapolo.

“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.

“Tonga ny fotoana hanaovana ezaka hentitra sy mazava ao amin’ireo tanànantsika. Vakio ny Lioka 21. Izany no hafatra ho an’izao andro izao, ary voasoratra ho an’ity taranaka farany ity. Tsy tokony havelantsika hisy na inona na inona hisakana eo anelanelantsika sy ny asa nomen’Andriamanitra antsika hatao. Tsy maintsy atao ny ezaka manokana hampahafantarana ny fahamarinana eo anatrehan’ireo ao an-tanàna.

“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.

“Aoka tsy handany andro na dia kely aza amin’ny fanakianana sy famakiana ny kileman’ny hafa. Tsy maintsy atsahatra ny fifandirana rehetra. Aoka isika hifankatia tahaka ny mpirahalahy. Andeha isika hiakatra any an-tendrombohitra miaraka amin’Andriamanitra, mba hiverenantsika mitondra eo amintsika ny taratry ny voninahitr’Andriamanitra. Ny hany toerana ahazoantsika izany dia any an-tendrombohitra miaraka amin’Andriamanitra. Misy asa tsy maintsy atao amin’ny fandalinana ny Tenin’ny Tompo araka izay nanehoana azy tao amin’ny lalàny. Efa nisy famakiana an-tsirambina be dia be, nefa firy no tena fandalinana? Kristy dia nonina teo amin’ny olona ka nitory teto amin’izao tontolo izao ny didy aman-dalàna indrindra ao amin’izany lalàna izany.”

“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.

“Hofohezina tsy ho ela ao amin’ny fahamarinana ny asa. Tsy maintsy ho tonga mafimafy kokoa sy manetry tena kokoa amin’ny ezaka ataontsika isika mba hampandroso azy ho amin’ny fahavitany. Tonga ny fotoana izay tsy tokony ho mavitrika ihany isika, fa tsy maintsy hampifantoka izany fahavitrihana izany koa mba hahatonga azy hiasa amin-kery. Raha mandany fotoana bebe kokoa eny an-tendrombohitra miaraka amin’Andriamanitra isika, dia ho mahomby kokoa ny asantsika.”

“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.

“Tsy maintsy hisy hery mandresy lahatra bebe kokoa hiditra ao amin’ny fitoriantsika. Ny sabatry ny Fanahy dia tsy maintsy harenina indray ny lelany ka halefa hivoaka amim-pahefana. Moa va isika hanolo-tena amin’izany tahaka ny lehilahy izay eo anoloan’izy ireo ny zava-misy rehetra momba ny mandrakizay? Irintsika ny hery avy amin’ny Fanahy Masina handroso ka hamita ny asan’Andriamanitra eto an-tany.” Australian Union Conference Recorder, 1 Oktobra 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.

Eo an-tendrombohitra, izay sady ny Masina Indrindra koa, no ampiraisana ny Maha-Andriamanitra amin’ny maha-olombelona antsika; ary ny Lioka 21 no hafatra ho an’ny taranaka farany, izay hotendrena hanome ny fampitandremana farany ho an’ireo tanàna. Ny fampitandremana ho an’ireo tanàna dia asa izay hotanterahin’ny anjely raha mandà tsy hiakatra any an-tendrombohitra isika ka hovana ho amin’ny endriny. Ho an’ireo tanàna ny asa, fa ny taranaka farany dia miaina amin’ny vanim-potoana izay “tanàna an’arivony” no tsy maintsy horavana. Ny vanim-potoana ara-paminaniana momba ny fandravana ireo tanàna dia manomboka amin’ny baolina afo tao Nashville, ary eo no iantombohan’ny asa fampitandremana, ary izany asa izany no tondroina ao amin’ny Lioka 21. Nandritra ny taona maro dia nasehonay imbetsaka fa ny Lioka 21 dia fampitandremana momba ny finoana silamo amin’ny loza fahatelo.

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.

Ao amin’ny Lioka 21, dia nanoritra ny tantara i Jesosy, manomboka amin’ny fandavan’i Isiraely fahiny amin’ny maha-vahoaka nofidin’Andriamanitra azy ka hatrany amin’ny faran’ny Andro Maizin’ny fanenjehana nataon’ny fahefana papaly, ary avy eo miditra amin’ireo famantarana izay nampiditra ny tantaran’ny Millerita. Ny tantaran’ny Millerita dia manasongadina ny tantaran’ny iray hetsy sy efatra arivo amby efatra alina.

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.

Ary ho lavo noho ny lelan-tsabatra izy, ary hoentina ho babo any amin’ny firenena rehetra; ary Jerosalema ho voahitsakitsaky ny Jentilisa mandra-pahatapitry ny andron’ny Jentilisa. Ary hisy famantarana eo amin’ny masoandro sy eo amin’ny volana ary eo amin’ny kintana; ary etỳ ambonin’ny tany fahoriana ho an’ny firenena, amin’ny fisavorovoroana; ny ranomasina sy ny onja mirohondrohona; ny fon’ny olona reraka noho ny tahotra sy noho ny fiandrasana izay zavatra mananontanona ny tany; fa hohozongozonina ny herin’ny lanitra. Ary amin’izany dia hahita ny Zanak’olona avy eo amin’ny rahona amin-kery sy voninahitra lehibe izy. Lioka 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.

Jaona, ao amin’ny toko fahiraika ambin’ny folo ao amin’ny Apokalypsy, dia manambara fa ireo taona 1.260 nanjakan’ny papa dia nomena ara-paminaniana “ho an’ny jentilisa,” ary Lioka kosa dia milaza fa tamin’ny 1798 dia tanteraka ny andron’ny jentilisa. Avy eo Kristy dia niresaka ireo famantarana teo amin’ny masoandro sy ny volana ary ny kintana izay manamarika ny hetsika Millerita, ary namarana tamin’izao teny izao: “fahorian’ny firenena, amin’ny fisafotofotoana; ny ranomasina sy ny onja mirohondrohona; ny fon’ny olona reraka noho ny tahotra sy noho ny fiandrasana ireo zavatra izay ho tonga amin’ny tany.” Ny “fahorian’ny firenena” ao amin’i Lioka dia ilay “fahatezeran’ny firenena” ao amin’ny Apokalypsy.

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.

Dia tezitra ny firenena, ary tonga ny fahatezeranao sy ny fotoanan’ny maty mba hotsaraina, ary mba hanomezanao valisoa ny mpanomponao, dia ny mpaminany sy ny olona masina ary izay matahotra ny anaranao, na ny madinika na ny lehibe; ary mba handringananao izay mandringana ny tany. Apokalypsy 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.

Ny “fahatezeran’Andriamanitra” dia miseho ao amin’ireo loza fito farany, ary manomboka rehefa mitsangana Mikaela ka mifarana ny fotoam-pitsapana ho an’ny olombelona. Ny fahatezeran’ireo firenena dia vanim-potoana iray izay mitarika ho amin’ny fifaranan’ny fotoam-pitsapana. Ny fahatezeran’ireo firenena dia nanomboka tamin’ny 9/11, rehefa tonga ny finoana silamo amin’ny maha-loza fahatelo azy, ka izany no nanamarika ny fahatongavan’ny ranonorana farany.

“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.

“Hitako fa ny fahatezeran’ny firenena, ny fahatezeran’Andriamanitra, ary ny fotoana hitsarana ny maty dia samy miavaka sy misaraka, ka ny iray manaraka ny iray; ary koa fa Mikaela dia mbola tsy nitsangana, ary ny fotoan’ny fahoriana izay tsy mbola nisy toy izany dia mbola tsy nanomboka. Ankehitriny dia mihatezitra ny firenena; fa rehefa vitan’ny Mpisoronabentsika ny asany ao amin’ny fitoerana masina, dia hitsangana Izy, hitafy ny fitafian’ny famaliana, ary amin’izay dia hararaka ny loza fito farany.

“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.

“Hitako fa ireo anjely efatra dia hihazona ny rivotra efatra mandra-pahavitan’ny asan’i Jesosy ao amin’ny fitoerana masina, ary avy eo no hihavian’ireo loza fito farany.” Early Writings, 36.

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

Tamin’ny tantaran’ny Millerita, ny fahatezeran’ny firenena, na araka ny voarakitr’i Lioka hoe: “ny fahorian’ny firenena,” dia tanterahin’ny Silamo.

“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.

“Tamin’ny taona 1838 dia voasarika ho amin’ny ady tamin’i Ejipta i Torkia. Toa nananontanona ny handrava ny fahefan’i Torkia ny Ejipsianina. Mba hisorohana izany, dia niditra an-tsehatra ireo hery lehibe efatra tao Eoropa, dia Angletera, Rosia, Aotrisy, ary Prusia, mba hanohana ny fitondram-panjakana torka.” 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.

Tamin’ny taona 1838, ilay antsoina hoe “fanontaniana tatsinanana” dia nampihorohoro ny firenena, ary ny “fanontaniana tatsinanana” dia ny finoana silamo, dia ny rivotra avy any atsinanana ara-Baiboly. Ao amin’ny tantaran’ny Millerita dia hita fa nohozongozonin’ny finoana silamo ny firenena, ary avy eo dia tonga tao amin’ny rahona ny Tompo ho any amin’ny Toerana Masina Indrindra, ka izany no tandindon’ny fotoana hihavian’ny Tompo ao amin’ny rahona amin’ny Fiaviany Fanindroany. Alohan’ny fihaviany ao amin’ny rahona dia mampahory ny firenena ny finoana silamo, ary izany no hafatra nomena an’i Petera hotorina mialoha any amin’ny tanàna alohan’ny fandravana ny “tanàna an’arivony.” Ny vanim-potoanan’ny fandravana ny tanàna dia manomboka amin’ireo baolina afo tao 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.’

“Enga anie mba hananan’ny vahoakan’Andriamanitra fahatsapana ny amin’ny fandringanana mananontanona izay hanjo tanàna an’arivony, izay ankehitriny saika efa natolotra ho amin’ny fanompoan-tsampy! Kanefa maro amin’izay tokony hanambara ny fahamarinana no miampanga sy manameloka ny rahalahiny. Rehefa tonga amin’ny saina ny hery mampibebaka avy amin’Andriamanitra, dia hisy fiovana mazava sy hentitra. Ny olona dia tsy hanana fironana hitsikera sy handrava. Tsy hijoro amin’ny toerana manakana ny mazava tsy hamirapiratra amin’izao tontolo izao izy. Hitsahatra ny tsikerany sy ny fiampangany. Miangona ho amin’ny ady ny herin’ny fahavalo. Misy fifandirana mafy miandry antsika. Mifanatòna, ry rahalahiko sy anabaviko, mifanatòna. Mifamatòra amin’i Kristy. ‘Aza ilazanareo hoe: Firaisana tetika,... ary aza matahotra izay atahorany, na mivadi-po. Jehovah, Tompon’ny maro, Izy no hamasinareo; ary aoka Izy no atahoranareo sy hampangovitra anareo. Dia ho fitoerana masina Izy; nefa ho vato mahatafintohina sy vatolampy mahadiso ho an’ny taranak’Israely roa tonta, ary ho fandrika sy ho tonta ho an’ny mponina any Jerosalema. Ary maro eo aminy no ho tafintohina sy ho lavo ary ho torotoro, sady ho voafandrika sy ho voasambotra.’

“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.

“Ny izao tontolo izao dia toy ny teatra. Ireo mpilalao, dia ny mponina ao aminy, no miomana hilalao ny anjara asany ao amin’ilay tantara an-tsehatra lehibe farany. Tsy hitan’ny maso intsony Andriamanitra. Eo amin’ny vahoaka betsaka amin’ny taranak’olombelona dia tsy misy firaisana, afa-tsy rehefa miara-mikambana ny olona mba hanatanteraka ny tanjony feno fitiavan-tena. Andriamanitra dia mijery izany. Ny fikasany momba ireo olom-peheziny mpikomy dia ho tanteraka. Tsy natolotra eo an-tanan’ny olona izao tontolo izao, na dia avelan’Andriamanitra hitondra mandritra ny fotoana fohy aza ny herin’ny fifanjevoana sy ny fikorontanana. Misy hery avy any ambany miasa mba hampisy ireo sehatra lehibe farany ao amin’ilay tantara an-tsehatra,—Satana miseho ho Kristy, ka miasa amin’ny fitaka rehetra avy amin’ny tsi-fahamarinana ao amin’ireo izay mamatotra ny tenany hifandray ao anatin’ny fikambanana miafina. Ireo izay manaiky ho resin’ny firehetan’ny fiombonam-pikambanana dia manatanteraka ny teti-dratsin’ny fahavalo. Ny antony dia harahin’ny vokany. ”

“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.

“Ang pagsalangsang ay halos umabot na sa kasukdulan nito. Nilulukob ng kalituhan ang sanlibutan, at malapit nang dumating sa sangkatauhan ang isang matinding kakilabutan. Ang wakas ay totoong malapit na. Tayong nakaaalam ng katotohanan ay dapat naghahanda para sa malapit nang sumapit sa sanlibutan bilang isang lubhang nakagugulat na pangyayari.” Review and Herald, Setyembre 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.

Ny “singa mampifangaro saina sy tsy filaminana” dia amboarina ho vokatry ny rafitra izay ambaran-dRahavavy White ho “fanabeazana ambony,” izay ambarany koa ho “zava-miafina momba ny heloka.” Ny tempolin’ny Parthenon ao Nashville no tandindon’ny fanabeazana sandoka izay mamokatra ankehitriny ilay “fampifangaroana saina sy tsy filaminana” izay “manjaka vetivety.” Ny baolina afo amin’i Nashville dia entin’ny Islam ary maneho ny fitsaran’Andriamanitra amin’ilay “hazon’ny fahalalana ny tsara sy ny ratsy.” Rehefa voadona i Nashville dia manomboka ilay fotoana fohy hanaovana ny fanambarana ny antso amin’ny sasakalina, ary mitarika ho amin’ny lalàna alahady izany, izay anaovan’ilay “firaisana tsikombakomba” ratsy ao amin’i Isaia ny hetsika farany ataony raha terena handray ny fitondrana tokana maneran-tany izao tontolo izao, izay amantarina ho sarin’ny bibidia ao amin’ny Apokalypsy 13. Ny famantarana ataon’i Isaia momba ilay firaisana tsikombakomba ratsy dia mifanaraka amin’ny fanisiana tombo-kase ny efatra arivo sy iray hetsy.

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.

Aza ianareo manao hoe: Firaisan-kina, amin’izay rehetra lazain’ity firenena ity hoe: Firaisan-kina; ary aza matahotra izay atahorany, na mangovitra amin’izany. Jehovah, Tompon’ny maro, no hamasininao; ary aoka Izy no hatahoranao sy hangovitanao. Ary Izy dia ho fitoerana masina; nefa koa ho vato mahasolafaka sy vatolampy mahatafintohina ho an’ny taranak’Isiraely roa tonta, ary ho fandrika sy tonta ho an’ny mponin’i Jerosalema. Ary maro amin’izy ireo no ho tafintohina sy ho lavo ary ho torotoro, ary ho voafandrika sy ho voababo.

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.

Fehezo ny vavolombelona, asio tombo-kase ny lalàna eo amin’ny mpianatro. Ary hiandry an’i Jehovah aho, Izay manafina ny tavany amin’ny taranak’i Jakoba, ary Izy no hotadiaviko. Indro, izaho sy ny zanaka nomen’i Jehovah ahy dia famantarana sy fahagagana ao amin’ny Isiraely avy amin’i Jehovah, Tompon’ny maro, Izay mitoetra ao an-tendrombohitra Ziona. Ary raha hoy izy aminao: Mitadiava amin’izay manana fanahy mahazatra sy amin’ny mpisikidy izay mibitsibitsika sy momonomonona; moa tsy tokony hitady amin’Andriamaniny va ny olona? Ny velona va dia hitady amin’ny maty? Ho amin’ny lalàna sy ny vavolombelona! Raha tsy miteny araka izany teny izany izy, dia satria tsy misy mazava ao aminy. 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.

Ny andalan-teny avy amin’i Sister White dia manondro fa vanim-potoanan’ny “fisafotofotoana sy fikorontanana” no mitarika ho amin’ny “fahatongavan’i Satana ho toy ny Kristy.” Satana dia hiseho maka tahaka an’i Kristy amin’ny fotoanan’ny lalàna alahady.

“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.

“Amin’ny alàlan’ny didy manery ny fametrahana ny Papa, ka mandika ny lalàn’Andriamanitra, dia hisaraka tanteraka amin’ny fahamarinana ny firenentsika. Rehefa haninjitra ny tanany hiampita ny hantsana ny Protestanta mba handray ny tanan’ny fahefana romana, rehefa hiampita eo ambonin’ny hantsana lalina izy mba hifampitantana amin’ny Spiritisma, rehefa, eo ambanin’ny herin’ity firaisana telo sosona ity, ny firenentsika dia handà ny foto-kevitra rehetra ao amin’ny Lalàmpanorenany amin’ny maha-fitondrana protestanta sy repoblikana azy, ary hanao fanomezana làlana ho amin’ny fampielezana ny lainga sy ny fitaka papaly, dia amin’izay no ahafantarantsika fa tonga ny fotoana hisehoan’ny fiasan’i Satana mahagaga, ary efa akaiky ny farany.” Testimonies, boky faha-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.

Ny vanim-potoanan’ny “fisafotofotoana sy fikorontanana” dia miseho mialoha ny lalàna Alahady. Fotoana fohy mialoha ny lalàna Alahady, ao anatin’ilay fe-potoana asehon’ny fivorian-dasy tany Exeter sy ireo andro folo tao amin’ny efitra ambony talohan’ny Pentekosta, dia tsy maintsy “mifanery, ry rahalahiko sy anabaviko, … hifamatotra amin’i Kristy” ny iray hetsy sy efatra arivo amby efatra alina. Ny fanisiana tombo-kase dia mitranga alohan’ny lalàna Alahady, ary ao anatin’izany tantara izany no anombohan’ilay fiombonam-pirenena ratsy fanahy ny asa farany ataony amin’ny fananganana fitondram-panjakana iray maneran-tany.

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.”

Amin’ny fotoan’ny fanisiana tombo-kase, Kristy dia ho fitoerana masina ho an’ny marina, fa ho vato mahatafintohina ho an’ny ratsy fanahy. Izy no ho “fandrika sy tonta ho an’ny mponina ao Jerosalema,” izay ilay “maro” lavo; fa ho an’ilay vitsy voaisy tombo-kase kosa, “Izy” no ho “fahatahorany.”

“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.

Ny “fahatahorana” an’Andriamanitra no tsy nananan’i Eva, ary ireo izay matahotra an’Andriamanitra dia manana karazam-pahatahorana hafa noho ilay tahotra mihatra amin’ny maro izay tafintohina. Ireo karazam-pahatahorana roa ireo no manamarika ireo izay mandalo sy ireo izay tsy mahavita ny fizahan-toetra. Ireo izay mandalo dia asiana tombo-kase, fa ireo izay tsy mandalo kosa dia asehon’ny isa dimy, fa izy ireo dia “tafintohina, ka lavo, ka torotoro, ka voafandrika, ka voasambotra.” Ny fotoan’ny fanisiana tombo-kase, izay aseho ho mitranga alohan’ny lalàna Alahady, rehefa misy fotoana iray ahitana fisafotofotoana sy filaminana very, dia amin’izay no tanteraka ny fanoharana ny amin’ny virijina folo.

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.

Ny vitsy izay voaisy tombo-kase, mifanohitra amin’ny maro izay tafintohina, dia ireo izay “miandry” an’i Jehovah; ka izany no mampahafantatra azy ho ireo virijina hendry izay “niandry.” Misy koa fiandrasana ara-paminaniana voamasina sy tsy voamasina ao anatin’ireo sokajy roa amin’ny virijina, izay mifanandrify amin’ireo karazany roa amin’ny fahatahorana.

“‘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.

“‘Raha ela ny mpampakatra, dia samy rendrehina ka natory izy rehetra.’ Ny fahataran’ny mpampakatra dia maneho ny fandalovan’ny fotoana izay nanantenana ny Tompo, ny fahadisoam-panantenana, ary ny fahatarana toa hita. Tao anatin’izany vanim-potoanan’ny fisalasalana izany, dia tsy ela dia nanomboka niha-malemy ny fahalianan’ireo ambonin-javatra sy tsy tena feno fo, ary niha-nahalafo ny ezaka nataony; fa ireo izay niorina tamin’ny fahalalana manokana ny Baiboly ny finoany kosa dia nanana vatolampy teo ambanin’ny tongony, izay tsy hain’ny onjan’ny fahadisoam-panantenana kosehina hiala. ‘Samy rendrehina ka natory izy rehetra;’ ny andaniny tamin’ny tsy firaharahiana sy ny fialana tamin’ny finoany, ary ny ankilany niandry tamim-paharetana mandra-panomezana mazava kokoa. Kanefa, tao amin’ny alin’ny fizahan-toetra, dia toa very, amin’ny lafiny sasany, ny hafanam-pony sy ny fanoloran-tenany ireto farany. Ireo tsy tena feno fo sy ambonin-javatra dia tsy nahazo niantehitra intsony tamin’ny finoan’ny rahalahiny. Tsy maintsy mijoro na lavo ho an’ny tenany avy ny tsirairay.” 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.

Ireo izay miandry amin’ny fomba nohamasinina dia tokony ho “famantarana sy fahagagana”, rehefa asandratra ho toy ny faneva eo anatrehan’izao tontolo izao izy ireo amin’ny lalàn’ny Alahady, raha ny raharaha mikasika ny hazon’ny fahalalana ny tsara sy ny ratsy kosa dia maneho ny fahalalana momba “izay manana fanahy mahazatra, sy amin’ny mpisikidy izay mibitsika sy mimonomonona” ary ny fahalalana voatondro amin’ny hoe “ny lalàna sy ny fanambarana.” Fitsapana mitovy amin’izay nahazo an’i Eva sy Adama ihany izany. Moa ve isika hanaiky fanabeazana izay afangaro sy atambatra amin’ny fahadisoana ny fahamarinana, sa hijoro eo ambonin’ny hoe “izao no lazain’i Jehovah” isika; fa raha tsy miteny araka izao Teny izao izy, dia satria tsy misy fahazavana ao aminy. Ny fanabeazana marina sy ny fanabeazana diso dia tsipika fototry ny fahamarinana ao amin’ilay fifanandrinana lehibe eo amin’i Kristy sy Satana. Nashville dia tandindon’ny fikomiana manohitra ny Tenin’Andriamanitra, tahaka ny maha-tandindon’ny fahavetavetana ara-nofo an’i Sodoma, ary tahaka ny maha-tandindon’ny herin-toekaren’i Etazonia an’i New York sy ny maha-tandindon’ny heriny ara-tafika ny Pentagon.

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.

Petera dia mitsangana eo am-baravaran’ny afomanga ao Nashville, ao Panium sy eny an-tendrombohitra, izay maneho ny fizahan-toetra ny tempoly. Fantany fa ny Advantista Mitandrina ny Andro Fahafito Laodiseana dia efa hofaizinina sy hampahamenarina rehefa milatsaka ny afomanga, ary fa i Nashville, i Etazonia ary izao tontolo izao dia mila hampitandremana. Ny hafatry ny Silamo dia manamarina ireo iraka tahaka ny nanamarinan’ny afo nilatsaka teny Karmela fa Elia no mpaminany marina. Kanefa ny fampitandremana ho an’i Nashville dia tsy ny Silamo amin’ny loza fahatelo fotsiny, mainka fa ny karazam-piadiana ampiasaina amin’ilay fanafihana tampoka. Ny hafatry ny fampitandremana dia tsy maintsy mampahafantatra ny antony avela hitondran’ny Silamo fitsarana, dia fitsarana izay manomboka vanim-potoana iray izay handravana tanàna an’arivony. Ny famantarana mialoha fa ny Silamo no hiteraka fanafihana tampoka amin’i Nashville dia hanamarina ireo iraka, nefa fampitandremana tsy feno izany raha izay ihany no ataony.

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.

Ny bala-afo tao Nashville dia fitsaran’Andriamanitra izay manomboka fe-potoana fohy iray mifarana amin’ny lalàna alahady, izay, tahaka ny tamin’ny fiandohan’ilay fe-potoana, dia fitsaran’Andriamanitra koa. Nolazain’Andriamanitra mialoha tamin’i Adama sy Eva izay fitsapana, ary izay ho vokany raha tsy mahazaka izany fitsapana izany izy ireo. Sister White dia manasongadina ny maha-zava-dehibe ny fahaizana mandinika “avy amin’ny antony mankany amin’ny vokany,” ary ny Baiboly dia manambara fa ny “ozona” tsy misy “antony” dia tsy ho tonga.

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

Tahaka ny vorona miriorio, ary tahaka ny sidintsidina manidina, dia tsy ho tonga ny ozona tsy misy antony. Ohabolana 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.

Ny baolina afo tao Nashville no “vokany”, ary ny “ozona” izay tonga. Tsy maintsy ahitana ny “antony” ny hafatra fampitandremana. Ny hafatry ny mpaminany Jona dia tsy famantarana fotsiny ny fandringanana ao anatin’ny efapolo andro, fa niteraka fifohazana sy fanavaozana hatramin’ny mpanjaka ka hatramin’ny vahoaka rehetra izany. Izay naseho mazava dia nahatonga ny mpanjaka sy ny olony hiala amin’ny lalany ratsy. Efa nilaza taminy i Jona ny amin’ny fandringanana ho avy, ary nilaza taminy koa izy fa noho ny fiainany feno faharatsiana sy faharatsiam-panahy izany.

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.

Fa tonga tamin’ny mpanjakan’i Ninive ny teny, dia nitsangana niala teo amin’ny seza fiandrianany izy, ka nanala ny fitafiany ivelany, nitafy lamba fisaonana, ary nipetraka teo amin’ny lavenona. Ary nasainy nambara sy navoaka eran’i Ninive izany araka ny didin’ny mpanjaka sy ny manan-kajany, hoe: Aoka tsy hisy olona na biby fiompy, na omby aman’ondry, hanandrana na inona na inona; aoka tsy hihinana izy, na hisotro rano; fa aoka ny olona sy ny biby fiompy hitafy lamba fisaonana, ka hiantso mafy amin’Andriamanitra; eny, aoka samy hiala amin’ny lalan-dratsiny avy izy rehetra, sy amin’ny fampahoriana izay eo an-tanany. 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.

Silamo dia fa hery trompetra, ary ny trompetra fito ao amin’ny Apokalypsy toko faha-8 ka hatramin’ny faha-11, ary koa ny toko faha-16, dia manana toetra ara-paminaniana manokana. Ny trompetra efatra voalohany dia fitsarana namely an’i Roma amperora noho ny namoahany ny lalàna Alahady voalohany tamin’ny 321. Ny trompetra roa manaraka dia fitsarana namely an’i Roma papa noho ny namoahany lalàna Alahady tamin’ny 538. Ny trompetra fito ao amin’ny Apokalypsy toko faha-8 ka hatramin’ny faha-11 dia tandindon’ny loza fito farany ao amin’ny Apokalypsy toko faha-16, izay fitsaran’Andriamanitra amin’ny olombelona noho ny fanerena ny fitandremana Alahady.

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.

Ny hafatra fampitandremana avy ao Nashville dia tsy maintsy mamantatra ireo diany mitarika ho amin’ny lalàna Alahady, ary araka ny fijoroana ho vavolombelon’ny faminaniana, ny fitsarana dia manaraka, fa tsy mialoha, ny antony. Ny fitsarana no vokatry ny fampiharana ny Alahady. Ireo vavolombelona dimy avy amin’ny tantara miafina ao amin’ny andininy faha-efapolo izay dinihintsika dia manome fijoroana samihafa, kanefa, tsy tahaka ireo vavolombelona olombelona, ireo tsipika faminaniana rehetra dia mifangaro ho iray. Ny famantarana ireo diany mankany amin’ilay lalàna Alahady faratampony any Etazonia dia tanteraka rehefa ampiraisin’i Petera ny fijoroana ho vavolombelon’i Donald Trump mba hanazavana ny vokatry ny baolina afo tao 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.

Ny fampitandreman’i Nashville ho an’izao tontolo izao dia izao: amin’izany fotoana izany no anombohan’Andriamanitra ny fitsarany farany amin’ny olona sy ny firenena. Dia manomboka eo ny vanim-potoanan’ny fandringanana ny tanàna, ka mitarika haingana ho amin’ny lalàn’ny Alahady, izay anarahan’ny fihemorana ara-pivavahan’ny firenena ny faharavan’ny firenena. Avy eo dia tonga i Satana mba hisolo tena an’i Kristy, ary atsangana ny fiombonana ratsy, raha manaiky hanome ny fanjakany ho an’ny mpandroba ny olonao ny mpanjaka folo, izay mampiorina ny fahitana. Ny fampitandreman’i Nashville dia asehon’ny tantara mialoha an’i Nashville, araka ny asehon’i Donald Trump amin’ny fananganana sary ho an’ilay bibidia. Ny hafatr’i Trump no trompetra fampitandremana mialoha ny baolina afo ao Nashville.

We will continue these things in the next article.

Hodinihintsika ao amin’ny lahatsoratra manaraka ireo zavatra ireo.