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identify five different versions of the same wreck, though today, in the time period where the Holy Spirit is being withdrawn from mankind, those witnesses would no doubt include those who would invent and lie about what they saw in order to uphold their personal world-view, while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.
Ilaharna ilahar disebutkeun yén lamun lima urang ningali kacilakaan mobil anu sarua, lima saksi éta bakal ngajéntrékeun lima vérsi anu béda tina kajadian anu sarua; sanajan kitu, dina jaman ayeuna, nalika Roh Suci keur dicabut ti umat manusa, saksi-saksi éta tangtu bakal ngawengku ogé jalma-jalma anu ngareka-ngareka jeung ngabohong ngeunaan naon anu ku maranéhna ditempo pikeun ngadukung pandangan dunya pribadina, bari percaya yén ku kituna maranéhna keur ngalakonan kahadéan. Dina sajarah anu disumputkeun aya sababaraha rupa galur bebeneran nubuat, anu ngagambarkeun saksi-saksi anu béda tina kajadian-kajadian anu sarua. Dina Firman Allah teu aya kapalsuan, sanajan mindeng aya panapsiran manusa anu cacad ngeunaan kajadian-kajadian éta, tapi saksi-saksi Alkitabiah ngeunaan sajarah ieu, lamun dibagi kalayan bener, sadayana satuju saurang jeung nu séjén.
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.
Petrus mangrupikeun lambang tina saratus opat puluh opat rébu dina sajarah ieu, sarta kasaksian anjeunna ngagambarkeun sajarah anu maju ti kuciwa tanggal 18 Juli 2020 nepi ka hudangna tanggal 31 Désémber 2023, tuluy minangka saurang anu kalibet dina ujian kahiji tina titingalian lahiriah, teras ujian kadua tina titingalian batiniah anu bakal diteruskeun ku ujian litmus tina bal-balan seuneu di Nashville, nepi ka diangkatna panji ka bangsa-bangsa sanés.
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 aya dina sajarah nu disumputkeun éta minangka jalma anu ngagerakkeun sakumna kaum globalis, nu ngawengku para globalis dunya, partéy Démokrat, jeung para RINO dina partéy Républik. Anjeunna nyumponan ciri-ciri nubuat nu patali jeung gambaran sato galak, ku sabab dihirupkeun deui tina maot pulitik minangka nu ka dalapan anu asalna tina nu tujuh. Anjeunna aya sapanjang sajarah nu disumputkeun éta, geus ditakdirkeun keur maréntah nalika “active despotism” dilaksanakeun heula ka Amérika Sarikat, tuluy sanggeus éta ka sakuliah dunya. Protestanisme murtad, minangka pasangan Trump dina dua tanduk sato galak ti bumi, aya di dinya dina sajarah Makabe. Rupa-rupa manifestasi kakawasaan naga dina Perserikatan Bangsa-Bangsa jeung Rusia méré kasaksian dina sajarah éta. Kapausan, minangka para garong ti bangsamu, aya di dinya pikeun ngabeungkeut sagalana jadi hiji jeung netepkeun tetenjoan.
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.
Petrus téh anjeun, nu maca anu dipikanyaah. Petrus téh saurang calon pikeun kaasup kana panji saratus opat puluh opat rébu. Petrus keur nangtung di tengah, dina titik tengah sababaraha garis nubuat, ku iman asup ka Tempat Nu Maha Suci sarta narima robahan anu diwujudkeun ku titingalian ngeunaan Kristus. Petrus aya di Gunung Robah Rupa, tempat anjeunna kudu dirobah jadi gambar Kristus, bari Amérika Sarikat keur ngawangun gambar sato galak éta.
“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.’
“Dulur-dulur, urang kudu ngurangan diri sorangan jeung nambahan Allah. Mantenna nungtut sakabéh tanaga Garéja; tapi nepi ka tingkat anu gedé, kamampuhan umat urang kaserep ku perkara-perkara anu teu pantes. Kacida lobana waktu dipasrahkeun ka gagasan-gagasan leutik jeung tuntutan-tuntutan anu sepele. Allah miharep sangkan urang naék ka gunung, leuwih langsung asup ka payuneun Mantenna. Urang keur asup kana hiji krisis, anu, leuwih ti iraha waé saméméhna ti saprak dunya mimiti aya, bakal nungtut pangbakti anu sagemblengna ti unggal jalma anu geus nyebut ngaran Kristus. Pagawean Allah nungtut sagala anu aya dina diri urang. Tapi umat urang moal kungsi mikeun pangbakti ieu nepi ka haténa dirobah. Maranéhna perelu pangbalikan manah sarua pisan sakumaha Petrus perelu. Lamun maranéhna geus ku kituna dihirupkeun deui, Kristus tiasa ngandika ka maranéhna, ‘Strengthen thy brethren,’ ‘Feed my sheep,’ ‘Feed my lambs.’”
“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.
“Lamun kakawasaan ilahi dihijikeun jeung ikhtiar manusa, éta pagawean bakal sumebar kawas seuneu dina jarami garing. Allah bakal ngagunakeun sarana-sarana anu asal-usulna moal sanggup kahartikeun ku manusa; malaikat-malaikat bakal ngalaksanakeun hiji pagawean anu sabenerna bisa waé jadi berkah pikeun dihontal ku manusa, upama maranéhna henteu ngalalaworakeun ngajawab tuntutan-tuntutan Allah. Pagawean éta ayeuna dipasrahkeun ka manusa. Naha manéhna bakal narimana? Dina waktos ayeuna aya loba panto anu geus dibuka lega sarta henteu dikonci pikeun para pagawe. Naha maranéhna bakal asup ngaliwatan panto-panto éta? Saha anu siap, dina panggero Sang Guru, pikeun nyebut, ‘Di dieu sim kuring, Gusti, utus sim kuring’? Sorak pamenta ti Makedonia sumping ka urang dina panyambat anu matak nalangsa ti sagala penjuru dunya, ‘Sumping ka dieu sareng tulungan kami.’” 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.
Urang kudu datang ka gunung jeung dirobah haté saperti Petrus, jeung lamun urang ngalakukeun kitu, urang bakal dimurnikeun, saperti Yesaya. Pemurnian ieu digambarkeun minangka kajadian anu kajembaran nalika kakawasaan Ilahi dihijikeun jeung usaha manusa. Panggero Makedonia lumangsung dina sajarah nu disumputkeun tina ayat opat puluh.
“The time has come for decided efforts to be made in our cities. Read Luke 21. This is the message for this time, and it is written to this generation of the end. We must let nothing interpose between us and the work God has given us to do. Special efforts must be made to bring the truth before those in the cities.
Waktuna geus datang sangkan usaha-usaha anu teges dilaksanakeun di kota-kota urang. Bacalah Lukas 21. Ieu teh amanat pikeun mangsa ayeuna, sarta ieu ditulis pikeun ieu generasi ahir. Urang ulah ngantep aya naon bae nu nyelap antara urang jeung pagawean anu ku Allah geus dipaparin ka urang pikeun dipigawé. Kudu aya usaha-usaha husus pikeun nempatkeun bebeneran di hareupeun jalma-jalma anu aya di kota-kota.
“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.
“Ulah sina waktu ku jalan néangan kasalahan batur. Sagala paséa kudu dipungkas. Urang kudu silih pikanyaah sakumaha dulur. Hayu urang naék ka gunung sareng Allah, supaya urang tiasa mulang bari mawa pantulan kamulyaan Allah dina diri urang. Hiji-hijina tempat urang tiasa meunangkeun éta nyaéta di gunung sareng Allah. Aya hiji padamelan anu kudu dipigawé dina nalungtik Firman Gusti sakumaha geus diungkabkeun dina hukum-Na. Geus loba maca sakadarna, tapi sabaraha anu enya-enya diajar? Kristus hirup di antara manusa sarta ngawawarkeun ka dunya ieu parentah-parentah tina hukum éta pisan.”
“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.
“Pagawean ieu enggal bakal diringkeskeun dina kaadilan. Urang kudu jadi leuwih tabah jeung leuwih saregep dina usaha urang pikeun neruskeunana nepi ka rengse. Waktuna geus datang yén urang lain ngan ukur kudu giat, tapi urang ogé kudu museurkeun kagiatan éta sangkan ngahasilkeun pangaruh anu nyata. Lamun urang nyéépkeun waktu leuwih loba di gunung jeung Allah, pagawean urang bakal leuwih hasil guna.
“There must come more convincing power into our preaching. The sword of the spirit must be edged anew and sent forth with power. Shall we put ourselves to it like men with all the realities of eternity before them? We want the Holy Ghost power to go forward and complete God’s work in the earth.” Australian Union Conference Recorder, October 1, 1906.
“Kudu aya kakawasaan anu leuwih ngayakinkeun kana pangwawaran urang. Pedang Roh kudu diasah deui sarta dikirimkeun kalayan kakawasaan. Naha urang rék ngusahakeunana saperti jalma-jalma anu sakabéh kanyataan kalanggengan aya di hareupeun maranéhna? Urang ngaharepkeun supaya kakawasaan Roh Suci maju sarta ngaréngsékeun padamelan Allah di bumi.” Australian Union Conference Recorder, 1 Oktober 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.
Di gunung, anu ogé mangrupa Tempat Mahasuci, Ketuhanan dihijikeun jeung kamanusaan urang, sarta Lukas 21 téh mangrupa pekabaran pikeun generasi panungtung, anu kudu masihan panggeuing panungtung ka kota-kota. Panggeuing ka kota-kota téh mangrupa hiji pagawean anu baris diréngsékeun ku para malaikat lamun urang nampik datang ka gunung sarta dirobah jadi sarupa jeung gambar-Na. Pagawean éta pikeun kota-kota, sabab generasi panungtung hirup dina hiji mangsa nalika “rébuan kota” baris dimusnahkeun. Mangsa nubuat ngeunaan karuksakan kota-kota dimimitian ku bola-bola seuneu di Nashville, sarta pagawean panggeuing dimimitian di dinya, jeung pagawean éta dicirian dina Lukas 21. Sapanjang taun-taun ieu urang geus sababaraha kali nunjukkeun yén Lukas 21 téh mangrupa panggeuing ngeunaan Islam tina cilaka katilu.
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.
Dina Lukas 21, Yesus ngalacak sajarah nu dimimitian ku panolakan Israil baheula minangka umat pilihan Allah, tuluy nerus nepi ka ahir Jaman Poék panganiayaan kapapaan, sarta saterusna kana tanda-tanda nu ngawanohkeun asupna kana sajarah Millerite. Sajarah Millerite ngagambarkeun sajarah saratus opat puluh opat rébu.
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.
Jeung maranéhna bakal rubuh ku seukeutna pedang, sarta bakal dibawa minangka tawanan ka sagala bangsa; jeung Yerusalem bakal diinjak-injak ku bangsa-bangsa lain, nepi ka mangsa bangsa-bangsa lain tumpak. Jeung bakal aya tanda-tanda dina panonpoé, jeung dina bulan, jeung dina béntang-béntang; sarta di bumi kasangsaraan bangsa-bangsa, kalawan kabingungan; sagara jeung ombak ngaguruh; haté manusa ngalemes ku sieun, jeung ku nungguan perkara-perkara anu baris datang ka bumi ieu: sabab kakawasaan-kakawasaan langit bakal diguncang. Jeung harita maranéhna bakal ningali Putra Manusa sumping dina mega kalayan kakawasaan jeung kamulyaan anu agung. Lukas 21:24–27.
John, in chapter eleven of Revelation identifies that the 1,260 years of papal rule was prophetically given “to the Gentiles,” and Luke identifies that in 1798, the time of the Gentiles was fulfilled. Then Christ addressed the signs in the sun, moon and stars that mark the Millerite movement, concluding with “distress of nations, with perplexity; the sea and the waves roaring; Men’s hearts failing them for fear, and for looking after those things which are coming on the earth.” The “distress of nations” in Luke is the “angering of nations” in Revelation.
Yohanes, dina pasal sabelas Kitab Wahyu, netelakeun yén 1.260 taun kakawasaan kapapaan sacara nubuat dipasrahkeun “ka bangsa-bangsa sanés,” sarta Lukas netelakeun yén dina taun 1798, jaman bangsa-bangsa sanés geus kacumponan. Satuluyna Kristus nyarioskeun tanda-tanda dina panonpoé, bulan, jeung béntang-béntang anu nandaan gerakan Millerite, tuluy nutup ku kecap, “kasusah bangsa-bangsa, kalayan kabingungan; laut jeung ombak ngageleger; hate manusa leuleus ku kasieun, jeung ku ngarep-ngarep kana hal-hal anu bakal datang ka bumi.” “Kasusah bangsa-bangsa” dina Lukas téh nya éta “amukna bangsa-bangsa” dina Wahyu.
And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth. Revelation 11:18.
Bangsa-bangsa murka, sarta murka-Mu parantos sumping, kitu deui waktuna pikeun jalma-jalma paéh, supaya maranéhna dihukum, sarta supaya Engkau maparin ganjaran ka abdi-abdi-Mu, nyaéta para nabi, ka jalma-jalma suci, jeung ka maranéhna anu sieun kana nami-Mu, boh nu leutik boh nu gedé; sarta supaya Engkau ngancurkeun jalma-jalma anu ngancurkeun bumi. Wahyu 11:18.
God’s “wrath” occurs in the seven last plagues, and begins when Michael stands up and human probation closes. The angering of the nations is a period that leads to the close of probation. The angering of the nation’s began at 9/11, when Islam of the third woe arrived, thus marking the arrival of the latter rain.
“Murka” Allah kajadian dina tujuh bala panungtungan, sarta dimimitian nalika Mikael gugah nangtung jeung mangsa pangujian manusa ditutup. Ngamukna bangsa-bangsa téh mangrupa hiji mangsa anu ngarah kana panutupan mangsa pangujian. Ngamukna bangsa-bangsa dimimitian dina kajadian 9/11, nalika Islam tina cilaka katilu sumping, ku kituna nandaan datangna hujan panungtungan.
“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.
“Kuring ningali yén amarah bangsa-bangsa, murka Allah, jeung waktuna pikeun ngahakiman jalma-jalma nu geus paéh téh misah jeung béda-béda, nu hiji nuturkeun nu séjén; kitu deui yén Mikail can ngadeg, jeung yén mangsa kasusah, sakumaha can kungsi aya saméméhna, can acan dimimitian. Bangsa-bangsa ayeuna keur jadi ambek, tapi lamun Imam Agung urang geus ngarampungkeun padamelan-Na di Bait Suci, Anjeunna bakal ngadeg, ngagem pakean pamales kanyeri, tuluy tujuh bala panungtungan bakal dicurahkeun.”
“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.
“Kuring ningali yén opat malaikat bakal nahan opat angin nepi ka pagawean Yesus réngsé di tempat suci, tuluy bakal datang tujuh bala panungtungan.” Early Writings, 36.
In the Millerite history the angering of the nations, or as Luke records, “the distress of nations” was accomplished by Islam.
Dina sajarah Millerite, kagusaran bangsa-bangsa, atawa sakumaha dicatet ku Lukas, “kasusah bangsa-bangsa,” diwujudkeun ku 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.
Dina taun 1838 Turki kalibet kana perang ngalawan Mesir. Kaayaan nunjukkeun yén urang Mesir ampir-ampiran baris ngaruntuhkeun kakawasaan Turki. Pikeun nyegah hal éta, opat kakawasaan gedé Éropa, nyaéta Inggris, Rusia, Austria, jeung Prusia, campur tangan pikeun ngajaga pamaréntahan Turki.” Uriah Smith, Synopsis of Present Truth, 218.
In 1838, the so-called “eastern question” was shaking the nations, and the “eastern question” was Islam, the biblical east wind. Millerite history saw the nations shaken by Islam and then the Lord came in the clouds to the Most Holy Place, thus typifying when the Lord comes in the clouds at His Second Coming. Before His coming in the clouds Islam distresses the nations, and this is the message that Peter is given to proclaim to the cities in advance of the destruction of “thousands of cities.” The period of the destruction of the cities begins with the fireballs of Nashville.
Dina taun 1838, nu disebut “patarosan wétan” keur ngageunjleungkeun bangsa-bangsa, sarta “patarosan wétan” éta nyaéta Islam, angin wétan numutkeun Alkitab. Sajarah Millerite ningal bangsa-bangsa diguncang ku Islam tuluy Gusti sumping dina mega ka Tempat Nu Maha Suci, ku kituna janten pralambang waktu Gusti sumping dina mega dina Kadatangan-Na anu Kadua. Saméméh Anjeunna sumping dina mega, Islam nyusahkeun bangsa-bangsa, sarta ieu téh pesen anu dipaparinkeun ka Petrus pikeun diwawarkeun ka kota-kota sateuacanna karuksakan “rébuan kota.” Mangsa karuksakan kota-kota dimimitian ku bal-balan seuneu di 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.’
“Nun umat Allah boga rasa kana karuksakan nu keur ngancam rébuan kota, anu ayeuna ampir diserahkeun ka panyembahan brahala! Tapi loba di antara maranéhna anu sakuduna ngabéwarakeun bebeneran malah keur nuduh jeung ngahukum dulur-dulurna sorangan. Nalika kakawasaan Allah anu ngarobah haté turun kana pikiran manusa, bakal aya parobahan anu écés. Jalma-jalma moal boga kacenderungan pikeun nyalahkeun jeung ngaruntuhkeun. Maranéhna moal nangtung dina kaayaan anu ngahalangan cahaya pikeun nyorot ka dunya. Kacaman maranéhna, tuduhan maranéhna, bakal eureun. Kakuatan-kakuatan musuh keur ngumpulkeun pasukan pikeun perang. Pertentangan anu beurat aya di hareupeun urang. Rapetkeun diri, dulur-dulur lalaki jeung awéwé, rapetkeun diri. Beungkeutkeun diri jeung Kristus. ‘Ulah maranéh nyebut, Hiji pakomplotan,... jeung ulah maranéh sieun ku nu dipikasieun ku maranéhna, atawa kagét. Kudukeun PANGERAN semesta alam éta sorangan suci; sarta mugi Mantenna janten nu dipikasieuneun ku maranéh, jeung janten nu dipikaajrihan ku maranéh. Mangka Anjeunna bakal jadi tempat suci; tapi jadi batu panarajang jeung batu sandungan pikeun duanana kulawarga Israil, jadi jebakan jeung jadi perangkap pikeun pangeusi Yerusalem. Jeung loba di antara maranéhna bakal kasandung, jeung rubuh, jeung remuk, jeung kajiret, jeung katangkep.’
“The world is a theater. The actors, its inhabitants, are preparing to act their part in the last great drama. God is lost sight of. With the great masses of mankind there is no unity, except as men confederate to accomplish their selfish purposes. God is looking on. His purposes in regard to his rebellious subjects will be fulfilled. The world has not been given into the hands of men, though God is permitting the elements of confusion and disorder to bear sway for a season. A power from beneath is working to bring about the last great scenes in the drama,—Satan coming as Christ, and working with all deceivableness of unrighteousness in those who are binding themselves together in secret societies. Those who are yielding to the passion for confederation are working out the plans of the enemy. The cause will be followed by the effect.
“Dunya teh hiji panggung sandiwara. Para palaku, nyaéta pangeusina, keur nyiapkeun diri pikeun maénkeun bagianna dina drama agung panungtungan. Allah geus teu katenjo ku maranéhna. Di antara golongan gedé umat manusa teu aya kasatuan, iwal lamun jalma-jalma ngahiji pikeun ngalaksanakeun tujuan maranéhna anu mementingkeun diri sorangan. Allah keur nenjo. Maksud-maksud-Na ngeunaan para kawula-Na anu barontak bakal kacumponan. Dunya ieu henteu dipasrahkeun kana leungeun manusa, sanajan Allah ngidinan unsur-unsur kabingungan jeung kakacauan maréntah pikeun sawatara waktu. Hiji kakawasaan ti handap keur digawé pikeun ngadatangkeun adegan-adegan agung panungtungan dina drama éta,—Iblis datang minangka Kristus, sarta digawé kalawan sagala rupa tipu daya kajahatan di antara jalma-jalma anu ngabeungkeut dirina sorangan dina pakumpulan-pakumpulan rusiah. Maranéhna anu nyerah kana napsu pikeun ngahiji dina pasékutan keur ngalaksanakeun rencana-rencana musuh. Sababna bakal dituturkeun ku balukarna.”
“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.
“Palanggaran geus ampir ngahontal watesna. Kabingungan ngeusi dunya, sarta geura-giru kasieun anu gedé bakal nimpa umat manusa. Ahir geus caket pisan. Urang anu nyaho kana bebeneran kudu keur nyiapkeun diri pikeun naon anu engké bakal ngadadak nimpah dunya minangka hiji kajutan anu luar biasa.” Review and Herald, September 10, 1903.
The “elements of confusion and disorder” are being manufactured as the fruit of the system which Sister White identifies as “higher education,” which she also identifies as “the mystery of iniquity.” Nashville’s Parthenon temple is the symbol of false education that is now producing the “confusion and disorder” that bears “sway for a season.” The fireballs on Nashville are brought by Islam and they represent God’s judgment upon the “tree of the knowledge of good and evil.” When Nashville is hit the short period of the proclamation of the midnight cry begins and leads to the Sunday law, where Isaiah’s evil “confederacy” makes its final movement as the world is forced to accept the one-world government identified as the image of the beast in Revelation thirteen. Isaiah’s identification of the evil confederacy aligns with the sealing of the one hundred and forty-four thousand.
“Unsur-unsur kabingungan jeung kakacauan” keur diproduksi minangka buah tina sistem anu ku Sister White diidentifikasi minangka “pendidikan luhur,” anu ku anjeunna ogé diidentifikasi minangka “misteri kajahatan.” Bait Parthenon di Nashville mangrupikeun lambang pendidikan palsu anu ayeuna keur ngahasilkeun “kabingungan jeung kakacauan” anu “ngawasa pikeun sawatara mangsa.” Bola-bola seuneu anu tumiba ka Nashville dibawa ku Islam, sarta éta ngagambarkeun panghukuman Allah kana “tangkal pangaweruh ngeunaan nu hadé jeung nu jahat.” Nalika Nashville katabrak, mangsa pondok pangwawaran ceurik tengah wengi dimimitian sarta ngarah kana hukum Minggu, di mana “pakumpulan” jahat dina Yesaya ngalakukeun gerakan panungtunganana nalika dunya dipaksa narima pamaréntahan hiji-dunya anu diidentifikasi minangka gambar sato galak dina Wahyu tilu welas. Idéntifikasi Yesaya ngeunaan pakumpulan jahat éta saluyu jeung pamegelan saratus opat puluh opat rébu.
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.
Ulah maraneh nyebut, “Pakarumpul,” ka sakur anu ku ieu bangsa disebut, “Pakarumpul”; jeung ulah maraneh sieun ku nu dipikasiun ku maranéhna, sarta ulah kagét. Sucikeun PANGERAN semesta alam, nya Anjeunna sorangan; sarta mugi Anjeunna jadi anu ku maraneh dipikasieun, jeung mugi Anjeunna jadi anu ku maraneh digentran. Mangka Anjeunna bakal jadi tempat suci; tapi jadi batu anu matak titajong jeung cadas anu matak ngahina ka dua imah Israil, jadi pangjiret jeung jadi bubu ka nu nyicingan Yerusalem. Jeung loba di antara maranéhna anu bakal titajong, jeung murag, jeung remuk, jeung kajiret, jeung katangkep.
Bind up the testimony, seal the law among my disciples. And I will wait upon the Lord, that hideth his face from the house of Jacob, and I will look for him. Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion. And when they shall say unto you, Seek unto them that have familiar spirits, and unto wizards that peep, and that mutter: should not a people seek unto their God? for the living to the dead? To the law and to the testimony: if they speak not according to this word, it is because there is no light in them. Isaiah 8:12–20.
Iketkeun kasaksian, capkeun hukum di antara murid-murid Kami. Jeung kaula bakal ngadagoan ka PANGERAN, anu nyumputkeun raray-Na ti kulawarga Yakub, sarta kaula bakal ngarep-ngarep ka Anjeunna. Tingali, kaula jeung barudak anu dipaparinkeun ku PANGERAN ka kaula, kami téh pikeun jadi tanda-tanda jeung kaajaiban-kaajaiban di Israil ti PANGERAN Nu Maha Kawasa, anu linggih di gunung Sion. Jeung lamun maranéhna nyarita ka maranéh, “Paluruh ka nu boga arwah akrab, jeung ka para juru tenung anu nyeces jeung ngagerendeng”: naha lain hiji bangsa kudu neangan ka Allahna? naha pikeun nu hirup kudu neangan ka nu paéh? Kana hukum jeung kana kasaksian: lamun maranéhna henteu nyarita nurutkeun ieu pangandika, éta téh lantaran euweuh caang dina maranéhna. Yesaya 8:12–20.
The passage from Sister White identifies that a season of “confusion and disorder” leads to “Satan coming as Christ.” Satan appears impersonating Christ at the Sunday law.
Petikan ti Sister White nétélakeun yén hiji mangsa “kabingungan jeung kacau-balau” ngabalukarkeun “Sétan datang salaku Kristus.” Sétan nembongan nyarupaan Kristus dina waktu hukum Minggu.
“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.
“Ku dekrit anu maksakeun ngadegkeunana Kapapaan kalawan ngalanggar hukum Allah, bangsa urang bakal misahkeun dirina sapinuhna ti kabeneran. Lamun Protestantisme manjangkeun leungeunna nyebrang jurang pikeun nyekel leungeun kakawasaan Roma, lamun éta ngahontal ngaliwatan leuweng pikeun silihgandeng jeung Spiritualisme, lamun, dina pangaruh ieu persatuan tilu rupa, nagara urang nolak unggal prinsip tina Konstitusina minangka pamaréntahan Protestan jeung republik, sarta nyadiakeun jalan pikeun nyebarna kasalahan-kasalahan jeung pangabobodo kapapaan, mangka urang bisa nyaho yén waktuna geus datang pikeun pagawéan Iblis anu matak pikaheraneun, sarta yén ahir geus caket.” Testimonies, jilid 5, 451.
The season of “confusion and disorder” occurs leading up to the Sunday law. Just before the Sunday law, in the period typified by the Exeter camp meeting and the ten days in the upper room before Pentecost the one hundred and forty-four thousand are to “press together, my brethren and sisters, … bind up with Christ.” The sealing takes place before the Sunday law, and it is in that history that the evil confederacy begins its final work of setting up a one-world government.
Mangsa “kabingungan jeung kakacauan” lumangsung dina mangsa nu nuntun ka hukum Minggu. Saacan hukum Minggu, dina periode anu dilambangkeun ku pasamoan kémah di Exeter jeung sapuluh poé di rohangan luhur saméméh Pentakosta, saratus opat puluh opat rébu kudu “silih rapetkeun, dulur-dulur lalaki jeung awewe, … pageuh ngahiji jeung Kristus.” Panyegelan lumangsung saméméh hukum Minggu, sarta dina sajarah éta pakumpulan jahat mimiti pagawean pamungkasna pikeun ngadegkeun pamaréntahan dunya tunggal.
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.”
Dina mangsa pamegelan, Kristus bakal jadi tempat suci pikeun jalma-jalma saleh, tapi jadi batu panghalang pikeun jalma-jalma jahat. Anjeunna bakal jadi “jiret jeung pangareuwas pikeun nu nyicingan Yerusalem,” nyaéta golongan “anu loba” nu ragrag, tapi pikeun nu saeutik anu dipagel, “Anjeunna” bakal jadi “kasieunan” maranéhna.
“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.
“Sieun” ka Allah teh nya eta nu kakurangan ku Hawa, sarta jalma-jalma anu sieun ka Allah miboga rupa sieun anu béda ti sieun anu ditibankeun ka loba jalma anu titajong. Dua rupa sieun ieu nandaan jalma-jalma anu lulus jeung anu gagal dina prosés pangujian. Anu lulus disegel, anu henteu dilambangkeun ku angka lima, sabab maranéhna “titajong, jeung rubuh, jeung remuk, jeung kajiret, jeung kacekel.” Mangsa panyegelan anu dilambangkeun lumangsung saméméh hukum Minggu, nalika aya hiji mangsa kabingungan jeung kakacauan, nyaéta waktu pasemon sapuluh parawan digenepan.
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.
Saeutik anu dimaterai, sabalikna ti nu loba anu titajong, nyaéta maranéhanana anu “ngadagoan” ka Gusti, ku kituna ngaidéntifikasi para parawan anu wijaksana anu “ngadagoan.” Aya ogé hiji ngadagoan profétis anu disucikeun jeung anu henteu disucikeun dina dua golongan parawan éta, anu sajajar jeung dua rupa kasieun.
“‘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.
“‘Sabab panganten lalaki téa lila datangna, maranéhna kabéh ngantuk tuluy saré.’ Ku lilana datangna panganten lalaki téh digambarkeun ngaliwatna mangsa nalika Gusti dipiharep bakal sumping, kuciwa, jeung naon anu katingalina saperti panundaan. Dina mangsa kateupastian ieu, minat jalma-jalma anu dangkal jeung satengah hate geuwat mimiti goyah, sarta usaha maranéhna mimiti ngendor; ari jalma-jalma anu imanna dumasar kana pangaweruh pribadi kana Alkitab mah miboga batu panceg handapeun sukuna, anu teu bisa disapu ku ombak kuciwa. ‘Maranéhna kabéh ngantuk tuluy saré;’ hiji golongan dina teu paduli jeung ninggalkeun imanna, sedengkeun golongan séjén sabar ngadagoan nepi ka dipasihkeun cahaya anu leuwih écés. Sanajan kitu, dina peuting pangajaran, golongan anu pamungkas téh katingalina, nepi ka sawatara, leungiteun sumanget jeung pangabdian maranéhna. Anu satengah hate jeung anu dangkal geus teu bisa deui ngandel kana iman dulur-dulurna. Unggal jalma kudu nangtung atawa ragrag keur dirina sorangan.” 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.
Jalma-jalma anu ngadagoan ku cara anu disucikeun kudu jadi “tanda jeung kaajaiban,” nalika maranéhna diangkat jadi hiji panji ka dunya dina waktu hukum Minggu, nalika perkara ngeunaan tangkal pangaweruh hadé jeung jahat ngagambarkeun pangaweruh ngeunaan “anu nyuhunkeun ka roh-roh nu dipikawanoh, jeung ka tukang sihir anu ngintip, jeung anu ngagerem” jeung pangaweruh anu diidéntifikasi ku “hukum jeung kasaksian.” Ieu téh ujian anu sarua saperti kaayaan Hawa jeung Adam. Naha urang narima atikan anu bebeneran dicampurkeun jeung dilebur jeung kasalahan, atawa naha urang nangtung dina dasar “kieu timbalan PANGERAN,” sabab lamun maranéhna henteu nyarita nurutkeun ieu Firman, éta téh lantaran teu aya caang dina maranéhna. Atikan anu leres jeung anu palsu téh mangrupa salah sahiji garis bebeneran anu utama dina papaséaan gedé antara Kristus jeung Sétan. Nashville téh lambang pambrontakan ngalawan Firman Allah, sakumaha pastina Sodom téh lambang kalakuan cabul, jeung sakumaha New York téh lambang kakawasaan ékonomi Amérika Sarikat sarta Pentagon téh lambang kakuatan militérna.
Peter is standing on the threshold of the fireballs of Nashville, in Panium and at the mount, that represents the temple test. He recognizes that Laodicean Seventh-day Adventism is about to be rebuked and made ashamed when the fireballs fall, and that Nashville, the United States and the world need to be warned. The message of Islam confirms the messengers just as the fire that fell at Carmel confirmed that Elijah was the true prophet. Yet the warning to Nashville is not simply Islam of the third woe, let alone what type of weapons are employed in the surprise attack. The message of warning must identify why Islam is being allowed to bring judgment, a judgment that begins a period where thousands of cities are destroyed. Identifying in advance that Islam would produce a surprise attack upon Nashville, will validate the messengers, but it is an incomplete warning if that is all that it does.
Pétrus keur nangtung dina bangbarung bal-bal seuneu Nashville, di Panium jeung di gunung, anu ngawakilan ujian bait suci. Anjeunna ngakuan yén Adventisme Poé Katujuh Laodikea rek ditegur sarta dijieun era nalika bal-bal seuneu éta murag, sarta yén Nashville, Amérika Sarikat, jeung dunya kudu dipapatahan. Pesen Islam negeskeun para utusan, sakumaha seuneu anu murag di Karmel negeskeun yén Élia téh nabi anu sajati. Sanajan kitu, panginget ka Nashville lain saukur Islam tina cilaka katilu, komo deui lain ngan ukur perkara jinis pakarang naon anu dipaké dina serangan ngadadak éta. Pesen panginget éta kudu nétélakeun naha Islam diidinan mawa panghukuman, nyaéta hiji panghukuman anu ngamimitian hiji mangsa nalika rébuan kota diruksak. Nangtukeun ti heula yén Islam bakal ngabalukarkeun serangan ngadadak ka Nashville bakal ngabuktikeun para utusan, tapi éta téh panginget anu can lengkep lamun ngan éta waé anu dilakukeunana.
The fireballs of Nashville are a judgment of God that begins a short period that ends at the Sunday law, which as in the beginning of the period is also a judgment of God. God told Adam and Eve in advance what the test was, and what the consequences would be should they fail the test. Sister White identifies the importance of being able to reason “from cause to effect,” and the Bible identifies that a “curse” without a “cause” will not come.
Bal seuneu Nashville téh mangrupa panghukuman Allah anu ngamimitian hiji mangsa pondok nu tungtungna nepi ka hukum Minggu, anu saperti dina awal mangsa éta ogé mangrupa panghukuman Allah. Allah geus ngawartosan ka Adam jeung Hawa ti heula naon éta tésna, jeung naon balukarna lamun maranéhna gagal dina éta tés. Sadérék White nétélakeun pentingna mampuh nalar “ti sabab ka balukarna,” sarta Alkitab nétélakeun yén hiji “kutuk” tanpa “sabab” moal datang.
As the bird by wandering, as the swallow by flying, so the curse causeless shall not come. Proverbs 26:2.
Sakumaha manuk ku ngumbara, sakumaha walét ku ngapung, kitu ogé kutuk anu taya alesanana moal datang. Siloka 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.
Bola-bola seuneu di Nashville téh mangrupa “pangaruhna,” jeung “kutuk” anu datang. Talatah pangéling kudu ngamuat ogé “sabana.” Talatah nabi Yunus lain saukur netelakeun ayana karuksakan dina opat puluh poé, tapi éta ngahasilkeun hiji hudang rohani jeung réformasi ti raja nepi ka sakumna rahayat. Naon anu dipidangkeun éta nyababkeun raja jeung rahayatna malik tina jalan-jalan maranéhna anu jahat. Yunus geus ngawartakeun ka maranéhna ngeunaan karuksakan anu bakal datang, sarta anjeunna nyarioskeun ka maranéhna yén éta téh lantaran kahirupan maranéhna anu fasik jeung jahat.
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.
Sabab éta beja nepi ka raja Niniwe, tuluy anjeunna gugah tina tahta-Na, nyoplokkeun jubahna, nutupan dirina ku karung karesahan, sarta calik dina lebu. Geus kitu anjeunna maréntahkeun sangkan éta diwawarakeun jeung diumumkeun ka sakuliah Niniwe ku parentah raja jeung para bangsawanna, pokna, Ulah aya boh jelema boh sato, boh ingon-ingon boh domba-dombaan, nu ngaraosan naon-naon; ulah maranéhna dahar, ulah ogé nginum cai. Tapi sing jelema jeung sato ditutupan ku karung karesahan, sarta sasambat kalawan tarik ka Allah; enya, sing masing-masing maranéhna murtad tina jalanana anu jahat, jeung tina kakasaran anu aya dina leungeunna. Yunus 3:6–8.
Islam is a trumpet power, and the seven trumpets of Revelation eight through eleven, and also chapter sixteen possess specific prophetic characteristics. The first four trumpets were judgments upon imperial Rome for passing the first Sunday law in 321. The next two trumpets were judgments upon papal Rome for passing a Sunday law in 538. The seven trumpets of Revelation eight through eleven, typify the seven last plagues of Revelation sixteen, which is God’s judgment upon mankind for Sunday enforcement.
Islam téh hiji kakawasaan tarompét, jeung tujuh tarompét dina Wahyu dalapan nepi ka sabelas, kitu deui pasal genep welas, miboga ciri-ciri nubuat anu husus. Opat tarompét anu kahiji téh mangrupa panghukuman ka Roma kaisar lantaran netepkeun hukum Minggu anu kahiji dina taun 321. Dua tarompét salajengna téh mangrupa panghukuman ka Roma kapausan lantaran netepkeun hukum Minggu dina taun 538. Tujuh tarompét dina Wahyu dalapan nepi ka sabelas ngalambangkeun tujuh bala anu pamungkas dina Wahyu genep welas, anu mangrupa panghukuman Allah ka umat manusa lantaran panglaksanakeun paksaan Minggu.
The warning message of Nashville must identify the footsteps leading to a Sunday law, and based upon the prophetic testimony, the judgment follows, and does not precede the cause. The judgment is the effect of Sunday enforcement. The five witnesses of the hidden history of verse forty we are considering provide different testimonies, but unlike the human witnesses, all the prophetic lines blend together. To identify the footsteps of the ultimate Sunday law in the United States, is accomplished when Peter combines the testimony of Donald Trump to explain the effect of the fireballs of Nashville.
Pesen panggeuing ti Nashville kudu nangtukeun tapak-tapak anu nungtun kana hiji hukum Minggu, sarta dumasar kana kasaksian nubuat, panghukuman téh nuturkeun, lain ngadahuluan, sababna. Panghukuman téh mangrupa akibat tina paksaan pangamalan Minggu. Lima saksi tina sajarah anu nyumput dina ayat ka opat puluh anu keur urang talungtik méré kasaksian anu béda-béda, tapi henteu siga para saksi manusa, sakabéh garis nubuat téh silihpadu jadi hiji. Pikeun nangtukeun tapak-tapak tina hukum Minggu pamungkas di Amérika Sarikat, hal éta kacumponan nalika Peter ngahijikeun kasaksian Donald Trump pikeun ngajelaskeun akibat tina fireballs 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.
Pangéling Nashville ka dunya téh yén Allah ngamimitian pangadilan-Na anu pamungkas ka manusa jeung ka bangsa-bangsa dina waktos éta. Ti dinya tuluy dimimitian hiji mangsa karuksakan kota-kota, sarta gancang ngarah kana undang-undang Minggu, nalika murtad nasional dituturkeun ku karuksakan nasional. Sanggeus éta Iblis datang pikeun nyamar jadi Kristus, sarta pakumpulan jahat éta ditegakkeun nalika sapuluh raja sapuk pikeun masrahkeun karajaanna ka para panyarogot umat anjeun, anu ngadegkeun tetenjoan éta. Pangéling Nashville dilambangkeun ku sajarah anu miheulaan Nashville, sakumaha dilambangkeun ku Donald Trump anu ngawangun hiji gambar ka sato galak. Pesen Trump téh tarompet pangéling anu miheulaan bal-bal seuneu Nashville.
We will continue these things in the next article.
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