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identify five different versions of the same wreck, though today, in the time period where the Holy Spirit is being withdrawn from mankind, those witnesses would no doubt include those who would invent and lie about what they saw in order to uphold their personal world-view, while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

Kwa kawaida hudaiwa kwamba ikiwa watu watano wangeshuhudia ajali ileile ya gari, mashahidi hao watano wangetambua matoleo matano tofauti ya maangamizi hayo hayo; ingawa leo, katika kipindi ambacho Roho Mtakatifu anaondolewa kutoka kwa wanadamu, bila shaka mashahidi hao wangewajumuisha wale ambao wangetunga na kusema uongo kuhusu yale waliyoyaona ili kudumisha mtazamo wao binafsi wa ulimwengu, huku wakiamini kwamba walikuwa wema kwa kufanya hivyo. Katika historia iliyofichika kuna mistari kadhaa mbalimbali ya kweli ya kinabii, ambayo inawakilisha mashahidi tofauti wa matukio yale yale. Katika Neno la Mungu hakuna uongo, ingawa mara nyingi yapo mafasiri ya kibinadamu yenye kasoro kuhusu matukio hayo; lakini mashahidi wa kibiblia wa historia hii, wakigawanywa kwa usahihi, wote wanakubaliana wao kwa wao.

Peter is a symbol of the one hundred and forty-four thousand in the history, and his testimony represents a progressive history from the disappointment of July 18, 2020, to the awakening of December 31, 2023, then as one involved in the first test of the external vision, then the second test of the internal vision to be followed by the litmus test of the fireballs of Nashville, unto the lifting up of the ensign to the Gentiles.

Petro ni ishara ya wale mia moja na arobaini na nne elfu katika historia, na ushuhuda wake unawakilisha historia ya maendeleo kutoka katika kukatishwa tamaa kwa Julai 18, 2020, hadi kuamshwa kwa Desemba 31, 2023, kisha kama mmoja anayehusika katika jaribio la kwanza la ono la nje, halafu jaribio la pili la ono la ndani litakalofuatwa na jaribio la litmasi la mipira ya moto ya Nashville, hata kuinuliwa kwa bendera kwa Mataifa.

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 yumo katika historia hiyo iliyofichika kama yule anayewachochea wafuasi wote wa utandawazi, yaani utandawazi wa ulimwengu, chama cha Democratic, na RINO wa chama cha Republican. Anatimizia sifa za kiunabii zinazohusishwa na sanamu ya mnyama, akiwa amefufuliwa kutoka katika mauti ya kisiasa kama yule wa nane aliye wa wale saba. Anaonekana katika historia yote iliyofichika, akiwa amewekewa hatima ya kutawala wakati “active despotism” itakapotekelezwa kwanza juu ya Marekani na baadaye juu ya ulimwengu. Uprotestanti ulioasi, kama mwenzake Trump katika pembe mbili za mnyama wa nchi kavu, umo humo katika historia ya Wamakabayo. Maonyesho mbalimbali ya nguvu ya joka katika Umoja wa Mataifa na Urusi yanashuhudia katika historia hiyo. Upapa, kama wanyang’anyi wa watu wako, umo humo ili kufunga kila kitu pamoja na kuithibitisha njozi.

Peter is you, dear reader. Peter is a candidate to be among the ensign of the one hundred and forty-four thousand. Peter is standing in the middle, the midpoint of several prophetic lines, by faith entering into the Most Holy Place and receiving the transformation that is accomplished by the vision of Christ. Peter is on the Mount of Transfiguration, where he is to be transformed into the image of Christ, while the United States is forming the image of the beast.

Petro ni wewe, msomaji mpendwa. Petro ni mgombea wa kuwa miongoni mwa bendera ya wale mia moja arobaini na nne elfu. Petro amesimama katikati, katika kitovu cha mistari kadhaa ya kinabii, kwa imani akiingia Patakatifu pa Patakatifu na kupokea mabadiliko yanayotimizwa kwa maono ya Kristo. Petro yuko juu ya Mlima wa Kugeuka Sura, ambapo anapaswa kubadilishwa apate kuwa mfano wa Kristo, wakati Marekani inaunda sanamu ya mnyama.

“Brethren, we must have less of self and more of God. He claims the energies of the Church; but to a great extent the ability of our people is absorbed by unworthy objects. Too much time is devoted to petty ideas and claims. God wants us to come up into the mount, more directly into his presence. We are coming into a crisis, which, more than any previous time since the world began, will demand the entire consecration of every one that has named the name of Christ. God’s work demands all there is of us. But our people will never make this consecration until their hearts are changed. They need conversion as much as did Peter. When they have been thus quickened, Christ can say to them, ‘Strengthen thy brethren,’ ‘Feed my sheep,’ ‘Feed my lambs.’

“Ndugu, ni lazima tuwe na ubinafsi kidogo zaidi na Mungu zaidi. Yeye anadai nguvu za Kanisa; lakini kwa kiwango kikubwa uwezo wa watu wetu unamezwa na mambo yasiyostahili. Muda mwingi mno hutolewa kwa mawazo na madai madogo madogo. Mungu anataka tupande mlimani, kwa ukaribu zaidi katika uwepo wake. Tunaingia katika wakati wa shida, ambao, kuliko wakati mwingine wowote uliopita tangu ulimwengu uanze, utahitaji wakfu kamili wa kila mmoja aliyelitaja jina la Kristo. Kazi ya Mungu inadai yote yaliyomo ndani yetu. Lakini watu wetu hawatafanya wakfu huu kamwe mpaka mioyo yao ibadilishwe. Wanahitaji uongofu kama vile Petro alivyouhitaji. Wakati watakapokuwa wamehuishwa hivyo, Kristo anaweza kuwaambia, ‘Watie nguvu ndugu zako,’ ‘Lisha kondoo wangu,’ ‘Lisha wana-kondoo wangu.’”

“When divine power is combined with human effort, the work will spread like fire in the stubble. God will employ agencies whose origin man will be unable to discern; angels will do a work which men might have had the blessing of accomplishing, had they not neglected to answer the claims of God. The work is now presented to man. Will he take it? There are at the present time many doors unbolted and thrown open to the workers. Will they enter these doors? Who is ready at the bidding of the Master to say, ‘Here am I, Lord, send me’? The Macedonian cry comes to us in pitiful appeals from all parts of the world, ‘Come over and help us.’” Review and Herald, December 15, 1885.

“Wakati uweza wa kimungu unapounganishwa na juhudi za kibinadamu, kazi hiyo itaenea kama moto katika mabua makavu. Mungu atatumia vyombo ambavyo chanzo chao mwanadamu hataweza kukitambua; malaika watafanya kazi ambayo wanadamu wangeweza kuwa na baraka ya kuitimiza, kama wasingalipuuza kujibu madai ya Mungu. Kazi hiyo sasa imewekwa mbele ya mwanadamu. Je, ataichukua? Kwa wakati huu kuna milango mingi isiyofungwa kwa kufuli na iliyofunguliwa wazi kwa watenda kazi. Je, wataingia katika milango hii? Ni nani aliye tayari kwa amri ya Bwana kusema, ‘Mimi hapa, Bwana, nitume’? Kilio cha Makedonia kinatufikia katika maombi ya huzuni kutoka sehemu zote za ulimwengu, ‘Vuka uje utusaidie.’” Review and Herald, December 15, 1885.

We are to come to the mount and be converted as was Peter, and when we do, we shall be purified, as was Isaiah. The purification is represented as being fulfilled when Divine power is combined with human effort. The Macedonian call occurs in the hidden history of verse forty.

Tunapaswa kuja mlimani na kuongoka kama alivyogeuzwa Petro, na tufanyapo hivyo, tutatakaswa, kama Isaya alivyotakaswa. Utakaso huo unaonyeshwa kuwa hutimizwa wakati nguvu za Kimungu zinapounganishwa na juhudi za kibinadamu. Wito wa Kimasedonia hutokea katika historia iliyofichika ya mstari wa arobaini.

“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.

“Wakati umefika wa kufanya juhudi thabiti katika miji yetu. Soma Luka 21. Huu ndio ujumbe wa wakati huu, nao umeandikwa kwa kizazi hiki cha mwisho. Hatupaswi kuruhusu chochote kuingilia kati yetu na kazi ambayo Mungu ametupa tuifanye. Juhudi za pekee zinapaswa kufanywa ili kuuleta ukweli mbele ya wale walio mijini.

“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.

“Muda wowote usipotezwe katika kuwakosoa wengine kwa kuwasambaratisha. Mabishano yote yapaswa kukoma. Tunapaswa kupendana kama ndugu. Na tupande mlimani pamoja na Mungu, ili tupate kurudi tukiwa na mwangaza wa utukufu wa Mungu juu yetu. Mahali pekee tunapoweza kuupata ni mlimani pamoja na Mungu. Kuna kazi ya kufanywa katika kujifunza Neno la Bwana kama lilivyofunuliwa katika sheria Yake. Kumekuwa na usomaji mwingi wa juujuu, lakini ni kiasi gani cha kujifunza kwa kweli? Kristo aliishi miongoni mwa wanadamu na kuhubiri ulimwenguni humo maagizo yenyewe ya sheria hiyo.”

“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.

“Kazi hiyo hivi karibuni itafupishwa katika haki. Imetupasa kuwa na ustahimilivu zaidi na ibada zaidi katika juhudi zetu za kuisukuma mbele hadi ikamilike. Wakati umefika ambapo hatupaswi kuwa watendaji tu, bali ni lazima tukazie shughuli hiyo ili iwe na matokeo yenye kuonekana. Kama tungetumia wakati mwingi zaidi mlimani pamoja na Mungu, kazi yetu ingekuwa yenye ufanisi zaidi.

“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.

“Lazima uje uwezo wa kushawishi zaidi katika mahubiri yetu. Upanga wa Roho lazima utiwe makali upya na kupelekwa nje kwa nguvu. Je, tutajitolea kwa jambo hili kama watu walio na kweli zote za umilele mbele yao? Tunataka nguvu za Roho Mtakatifu zisonge mbele na kuikamilisha kazi ya Mungu duniani.” Australian Union Conference Recorder, Oktoba 1, 1906.

It is on the mount, which is also the Most Holy Place, where Divinity is combined with our humanity, and Luke 21 is the message for the final generation, who are to give the final warning to the cities. The warning to the cities is a work that angels will accomplish if we refuse to come to the mount and be transformed into His image. The work is for the cities, for the last generation lives in a period when “thousands of cities” are to be destroyed. The prophetic period of the destruction of the cities begins with the fireballs of Nashville, and the work of warning begins there, and that work is identified in Luke 21. Through the years we have repeatedly shown that Luke 21 is a warning about Islam of the third woe.

Ni juu ya mlima, ambao pia ni Patakatifu pa Patakatifu Sana, ambapo Uungu unaunganishwa na ubinadamu wetu, na Luka 21 ndiyo ujumbe kwa kizazi cha mwisho, ambacho kinapaswa kutoa onyo la mwisho kwa miji. Onyo kwa miji ni kazi ambayo malaika wataitimiza ikiwa tutakataa kuja mlimani na kubadilishwa kufanana na mfano Wake. Kazi hiyo ni kwa ajili ya miji, kwa maana kizazi cha mwisho kinaishi katika kipindi ambacho “maelfu ya miji” yanapaswa kuharibiwa. Kipindi cha kinabii cha maangamizi ya miji huanza kwa mipira ya moto ya Nashville, na kazi ya kuonya huanzia hapo, na kazi hiyo inatambulishwa katika Luka 21. Kwa miaka mingi tumekuwa tukionyesha mara kwa mara kwamba Luka 21 ni onyo kuhusu Uislamu wa ole ya tatu.

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.

Katika Luka 21 Yesu alifuatilia historia kuanzia kukataliwa kwa Israeli ya kale kama watu waliochaguliwa na Mungu, akaendelea hadi mwisho wa Enzi za Giza za mateso ya upapa, kisha akaingia katika ishara zilizoanzisha historia ya Wamillerite. Historia ya Wamillerite inaonyesha historia ya wale mia moja arobaini na nne elfu.

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.

Nao wataanguka kwa makali ya upanga, nao watachukuliwa mateka hadi katika mataifa yote; na Yerusalemu itakanyagwa na Mataifa, hata nyakati za Mataifa zitakapotimia. Nazo kutakuwa na ishara katika jua, na katika mwezi, na katika nyota; na juu ya nchi kutakuwa na dhiki ya mataifa, pamoja na mshangao; bahari na mawimbi yakivuma; mioyo ya watu ikizimia kwa hofu, na kwa kutazamia mambo yale yajayo juu ya dunia; kwa maana nguvu za mbingu zitatikiswa. Na ndipo watakapomwona Mwana wa Adamu akija katika wingu pamoja na nguvu na utukufu mkuu. Luka 21:24–27.

John, in chapter eleven of Revelation identifies that the 1,260 years of papal rule was prophetically given “to the Gentiles,” and Luke identifies that in 1798, the time of the Gentiles was fulfilled. Then Christ addressed the signs in the sun, moon and stars that mark the Millerite movement, concluding with “distress of nations, with perplexity; the sea and the waves roaring; Men’s hearts failing them for fear, and for looking after those things which are coming on the earth.” The “distress of nations” in Luke is the “angering of nations” in Revelation.

Yohana, katika sura ya kumi na moja ya Ufunuo anaeleza kwamba ile miaka 1,260 ya utawala wa upapa ilitolewa kiunabii “kwa Mataifa,” naye Luka anaeleza kwamba katika mwaka 1798, wakati wa Mataifa ulitimizwa. Kisha Kristo akazungumzia ishara katika jua, mwezi na nyota zinazoitambulisha harakati ya Wamilleri, akihitimisha kwa maneno, “fadhili ya mataifa, kwa fadhaa; bahari na mawimbi vikivuma; watu wakizimia mioyo kwa hofu, na kwa kutazamia mambo yale yanayoujia ulimwengu.” “Dhiki ya mataifa” katika Luka ndiyo “ghadhabu ya mataifa” katika Ufunuo.

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.

Nao mataifa yakakasirika, na ghadhabu yako imekuja, na wakati wa wafu, ili wahukumiwe, na ili uwape thawabu watumishi wako manabii, na watakatifu, na wale wanaoliogopa jina lako, wadogo kwa wakubwa; na kuwaangamiza wale wanaoiangamiza nchi. Ufunuo 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.

“Ghadhabu” ya Mungu hutokea katika mapigo saba ya mwisho, nayo huanza wakati Mikaeli anaposimama na muda wa rehema kwa wanadamu unafungwa. Kukasirika kwa mataifa ni kipindi kinachoongoza hadi kufungwa kwa muda wa rehema. Kukasirika kwa mataifa kulianza tarehe 9/11, wakati Uislamu wa ole wa tatu ulipowasili, hivyo kuashiria kuwasili kwa mvua ya masika ya mwisho.

“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.

“Niliona ya kwamba hasira ya mataifa, ghadhabu ya Mungu, na wakati wa kuwahukumu wafu vilikuwa ni mambo yaliyotengana na tofauti, kimoja kikifuata kingine; tena, kwamba Mikaeli alikuwa bado hajasimama, na kwamba wakati wa taabu, mfano wake haujawahi kuwapo, ulikuwa bado haujaanza. Mataifa sasa yanaanza kukasirika; lakini Kuhani wetu Mkuu atakapomaliza kazi Yake katika patakatifu, atasimama, atavaa mavazi ya kisasi, ndipo mapigo saba ya mwisho yatakapomiminwa.”

“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.

“Nikaona kwamba wale malaika wanne wangezizuia pepo nne mpaka kazi ya Yesu itakapokamilika katika patakatifu, na ndipo mapigo saba ya mwisho yatakapokuja.” Early Writings, 36.

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

Katika historia ya Wamilleri, kukasirishwa kwa mataifa, au kama Luka anavyorekodi, “fadhila ya mataifa,” kulitimizwa na Uislamu.

“In 1838 Turkey became involved in war with Egypt. The Egyptians bid fair to overthrow the Turkish power. To prevent this, the four great powers of Europe, England, Russia, Austria, and Prussia, interfered to sustain the Turkish government.” Uriah Smith, Synopsis of Present Truth, 218.

“Mwaka 1838 Uturuki ulihusika katika vita dhidi ya Misri. Wamisri walionekana kuwa karibu kuuangusha utawala wa Kituruki. Ili kuzuia jambo hilo, mamlaka manne makuu ya Ulaya, yaani Uingereza, Urusi, Austria, na Prussia, yaliingilia kati ili kuitegemeza serikali ya Kituruki.” Uriah Smith, Synopsis of Present Truth, 218.

In 1838, the so-called “eastern question” was shaking the nations, and the “eastern question” was Islam, the biblical east wind. Millerite history saw the nations shaken by Islam and then the Lord came in the clouds to the Most Holy Place, thus typifying when the Lord comes in the clouds at His Second Coming. Before His coming in the clouds Islam distresses the nations, and this is the message that Peter is given to proclaim to the cities in advance of the destruction of “thousands of cities.” The period of the destruction of the cities begins with the fireballs of Nashville.

Mnamo mwaka 1838, kile kilichoitwa “swali la mashariki” kilikuwa kikizitikisa mataifa, na “swali la mashariki” lilikuwa Uislamu, upepo wa mashariki wa kibiblia. Historia ya Wamillerite iliyaona mataifa yakitikiswa na Uislamu, kisha Bwana akaja katika mawingu hadi Patakatifu pa Patakatifu Sana, hivyo akiashiria kwa mfano wakati Bwana atakapokuja katika mawingu katika Kuja Kwake Mara ya Pili. Kabla ya kuja Kwake katika mawingu, Uislamu huyataabisha mataifa, na huu ndio ujumbe ambao Petro amepewa kuutangaza kwa miji kabla ya kuharibiwa kwa “maelfu ya miji.” Kipindi cha kuharibiwa kwa miji huanza na mipira ya moto ya 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.’

“Laiti watu wa Mungu wangekuwa na utambuzi wa maangamizi yanayokaribia ya maelfu ya miji, ambayo sasa karibu imejikabidhi kwa ibada ya sanamu! Lakini wengi wa wale wanaopaswa kuitangaza kweli wanawashitaki na kuwahukumu ndugu zao. Wakati nguvu ya uongofu ya Mungu itakapowajilia watu akilini, kutakuwa na badiliko la wazi kabisa. Wanadamu hawatakuwa na mwelekeo wa kukosoa na kubomoa. Hawatasimama katika nafasi inayozuia nuru isiangaze kwa ulimwengu. Ukosoaji wao, mashitaka yao, yatakoma. Nguvu za adui zinajipanga kwa vita. Mapambano makali yako mbele yetu. Shikamaneni, ndugu zangu na dada zangu, shikamaneni. Fungamaneni na Kristo. ‘Msiseme ninyi, Shirikisho,... wala msiogope hofu yao, wala msifadhaike. BWANA wa majeshi ndiye mtakayemtakasa; yeye na awe hofu yenu, naye na awe utisho wenu. Naye atakuwa mahali patakatifu; bali atakuwa jiwe la kujikwaza na mwamba wa kukosesha kwa nyumba zote mbili za Israeli, mtego na tanzi kwa wenyeji wa Yerusalemu. Na wengi miongoni mwao watajikwaa, na kuanguka, na kuvunjika, na kunaswa, na kukamatwa.’

“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.

“Ulimwengu ni ukumbi wa michezo. Waigizaji wake, yaani wakaaji wake, wanajiandaa kutekeleza sehemu yao katika tamthilia kuu ya mwisho. Mungu amepotezwa machoni. Kwa makutano makubwa ya wanadamu hakuna umoja, isipokuwa pale watu wanaposhirikiana ili kutimiza makusudi yao ya ubinafsi. Mungu anaangalia. Makusudi yake kuhusu raia wake waasi yatatimizwa. Ulimwengu haujakabidhiwa mikononi mwa wanadamu, ingawa Mungu anaruhusu nguvu za machafuko na uharibifu kutawala kwa muda. Nguvu itokayo chini inatenda kazi ili kuyaleta matukio makuu ya mwisho katika tamthilia hiyo,—Shetani akija kama Kristo, na kutenda kwa udanganyifu wote wa udhalimu ndani ya wale wanaojifunga pamoja katika vyama vya siri. Wale wanaojitoa kwa shauku ya kuungana katika mashirikisho wanatekeleza mipango ya adui. Sababu itafuatiwa na athari yake.”

“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.

“Uasi umekaribia kufikia kikomo chake. Machafuko yanaijaza dunia, na hofu kuu inakaribia kuja juu ya wanadamu. Mwisho umekaribia sana. Sisi tunaolijua kweli tunapaswa kujiandaa kwa ajili ya yale yatakayoupata ulimwengu upesi kama mshangao wa kutisha.” 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.

“Vipengele vya machafuko na fujo” vinatengenezwa kama tunda la mfumo ambao Dada White anautambulisha kuwa ni “elimu ya juu,” ambao pia anautambulisha kuwa ni “siri ya uasi.” Hekalu la Parthenon la Nashville ni ishara ya elimu ya uongo ambayo sasa inazalisha “machafuko na fujo” zinazoshikilia “utawala kwa kitambo.” Mipira ya moto juu ya Nashville inalethwa na Uislamu, nayo inawakilisha hukumu ya Mungu juu ya “mti wa ujuzi wa mema na mabaya.” Nashville itakapopigwa, kipindi kifupi cha kutangazwa kwa kilio cha usiku wa manane huanza na huongoza hadi kwenye sheria ya Jumapili, ambapo “muungano” mbaya wa Isaya hufanya mwendo wake wa mwisho huku ulimwengu ukilazimishwa kuukubali utawala wa serikali ya dunia moja unaotambulishwa kama sanamu ya mnyama katika Ufunuo kumi na tatu. Utambulisho wa Isaya wa muungano huo mbaya unapatana na kutiwa muhuri kwa wale laki moja arobaini na nne.

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.

Msiseme, Shirikisho, kwa wote ambao watu hawa watasema, Shirikisho; wala msiogope hofu yao, wala msiogope. Mtakaseni BWANA wa majeshi yeye mwenyewe; na awe yeye hofu yenu, na awe yeye kitisho chenu. Naye atakuwa mahali patakatifu; lakini atakuwa jiwe la kujikwaza na mwamba wa kukosesha kwa nyumba zote mbili za Israeli, mtego na tanzi kwa wenyeji wa Yerusalemu. Na wengi miongoni mwao watajikwaa, na kuanguka, na kuvunjika, na kunaswa, na kutekwa.

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.

Funga ushuhuda, ukaitie muhuri sheria kati ya wanafunzi wangu. Nami nitamngojea Bwana, yeye auisitiriye uso wake nyumba ya Yakobo, nami nitamtazamia. Tazama, mimi na watoto niliopewa na Bwana tu ishara na maajabu katika Israeli, vitokavyo kwa Bwana wa majeshi, akaaye katika mlima Sayuni. Na watakapowaambia, Tafuteni kwao walio na pepo za utambuzi, na kwa wachawi wanaolia kwa sauti ndogo na kunong’ona, je! watu hawapaswi kumtafuta Mungu wao? Je! kwa ajili ya walio hai watawaendea wafu? Na waende kwa sheria na ushuhuda; ikiwa hawasemi sawasawa na neno hili, hakika kwao hapana mapambazuko. Isaya 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.

Kifungu kutoka kwa Sister White kinaonyesha kwamba kipindi cha “confusion and disorder” husababisha “Satan coming as Christ.” Shetani hujitokeza akijifanya kuwa Kristo wakati wa sheria ya Jumapili.

“By the decree enforcing the institution of the Papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with Spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.” Testimonies, volume 5, 451.

“Kwa amri inayotekeleza kuanzishwa kwa Upapa kwa kukiuka sheria ya Mungu, taifa letu litajitenga kikamilifu na haki. Wakati Uprotestanti utakaponyoosha mkono wake kuvuka lile pengo ili kuushika mkono wa mamlaka ya Kirumi, wakati utakapovuka juu ya shimo refu ili kushikana mikono na Uroho, wakati, chini ya ushawishi wa muungano huu wa namna tatu, nchi yetu itakapokanusha kila kanuni ya Katiba yake kama serikali ya Kiprotestanti na ya jamhuri, na kuweka mpango kwa ajili ya kuenezwa kwa uongo na upotovu wa kipapa, ndipo tutakapoweza kujua kwamba wakati umefika kwa utendaji wa ajabu wa Shetani na kwamba mwisho umekaribia.” Testimonies, volume 5, 451.

The season of “confusion and disorder” occurs leading up to the Sunday law. Just before the Sunday law, in the period typified by the Exeter camp meeting and the ten days in the upper room before Pentecost the one hundred and forty-four thousand are to “press together, my brethren and sisters, … bind up with Christ.” The sealing takes place before the Sunday law, and it is in that history that the evil confederacy begins its final work of setting up a one-world government.

Majira ya “vurugu na machafuko” hutokea kuelekea kutungwa kwa sheria ya Jumapili. Mara tu kabla ya sheria ya Jumapili, katika kipindi kinachofanishwa na mkutano wa kambi wa Exeter na siku kumi katika chumba cha juu kabla ya Pentekoste, wale mia moja na arobaini na nne elfu wanapaswa “kusongamana pamoja, ndugu zangu na dada zangu, … kufungamana na Kristo.” Kutiwa muhuri kunatukia kabla ya sheria ya Jumapili, na ni katika historia hiyo ambapo shirikisho hilo ovu huanza kazi yake ya mwisho ya kuanzisha serikali moja ya ulimwengu.

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.”

Katika wakati wa kutiwa muhuri Kristo atakuwa patakatifu kwa wenye haki, lakini jiwe la kujikwaza kwa waovu. Yeye atakuwa “tego na tanzi kwa wenyeji wa Yerusalemu,” ambao ndio “wengi” wanaoanguka, lakini kwa wale wachache waliotiwa muhuri “Yeye” atakuwa “hofu” yao.

“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.

“Kumcha” Mungu ndiko ambako Hawa alikukosa, na wale wanaomcha Mungu wana aina tofauti ya hofu kuliko ile hofu inayowajilia wengi wanaojikwaa. Aina hizo mbili za hofu huwatia alama wale wanaopita na wale wanaoshindwa katika mchakato wa majaribu. Wale wanaopita hutiwa muhuri, na wale wasiopita wanawakilishwa na namba tano, kwa maana “watajikwaa, na kuanguka, na kuvunjika, na kunaswa, na kukamatwa.” Wakati wa kutiwa muhuri unaowakilishwa kuwa unatukia kabla ya sheria ya Jumapili, wakati ambapo kuna kipindi cha machafuko na hali ya kutokuwa na utaratibu, ndipo mfano wa wanawali kumi unatimizwa.

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.

Wachache wanaotiwa muhuri, kinyume na wengi wanaojikwaa, ni wale “wamngojao” Bwana, hivyo kuwatambulisha wanawali wenye hekima ambao “walimngoja.” Pia kuna kungoja kwa kinabii kulikotakaswa na kusikokotakaswa miongoni mwa yale makundi mawili ya wanawali, kunakolingana na zile namna mbili za hofu.

“‘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.

“‘Bwana-arusi alipokawia, wote wakasinzia wakalala.’ Kwa kukawia kwa Bwana-arusi kunawakilishwa kupita kwa wakati ambapo Bwana alitarajiwa, kukatishwa tamaa, na kule kuonekana kana kwamba kumekuwa na kuchelewa. Katika wakati huu wa kutokuwa na hakika, upendezi wa wale wa juujuu na wenye moyo wa nusu ukaanza upesi kuyumba, na juhudi zao kulegea; lakini wale ambao imani yao ilikuwa imejengwa juu ya maarifa ya kibinafsi ya Biblia walikuwa na mwamba chini ya miguu yao, ambao mawimbi ya kukatishwa tamaa yasingeweza kuuosha. ‘Wote wakasinzia wakalala;’ kundi moja katika kutojali na kuiacha imani yao, kundi jingine wakingojea kwa saburi mpaka nuru iliyo wazi zaidi itolewe. Hata hivyo katika usiku wa jaribu, hawa wa mwisho walionekana kupoteza, kwa kadiri fulani, bidii na ibada yao. Wale wenye moyo wa nusu na wa juujuu hawangeweza tena kuegemea juu ya imani ya ndugu zao. Kila mmoja lazima asimame au aanguke kwa nafsi yake.” 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.

Wale wanaongoja kwa namna iliyotakaswa wanapaswa kuwa “ishara na maajabu” wanapoinuliwa kama bendera kwa ulimwengu wakati wa sheria ya Jumapili, wakati ambapo suala la mti wa ujuzi wa mema na mabaya linawakilisha ujuzi wa “wenye pepo wafamiliaro, na waaguzi wanaolia kwa sauti ndogo, na kunong’ona” na ujuzi unaotambulishwa na “sheria na ushuhuda.” Huo ndio mtihani uleule kama ulivyokuwa kwa Hawa na Adamu. Je, tunakubali elimu iliyo na kweli iliyochanganywa na kuunganishwa na kosa, au tunasimama juu ya “Bwana asema hivi,” kwa maana ikiwa hawasemi sawasawa na Neno hili, ni kwa sababu hamna nuru ndani yao. Elimu ya kweli na ya uongo ni mstari wa msingi wa ukweli katika pambano kuu kati ya Kristo na Shetani. Nashville ni ishara ya uasi dhidi ya Neno la Mungu, kwa hakika vilevile kama Sodoma ilivyo ishara ya ufisadi, na kama New York ilivyo ishara ya nguvu za kiuchumi za Marekani na Pentagon ni ishara ya nguvu zake za kijeshi.

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.

Petro amesimama kwenye kizingiti cha mipira ya moto ya Nashville, huko Panium na mlimani, jambo linalowakilisha jaribio la hekalu. Anatambua kwamba Uadventista wa Sabato wa Laodikia uko karibu kukemewa na kufedheheshwa mipira ya moto itakapoanguka, na kwamba Nashville, Marekani na dunia vinahitaji kuonywa. Ujumbe wa Uislamu unawathibitisha wajumbe sawa na jinsi moto ulioshuka juu ya Karmeli ulivyothibitisha kwamba Eliya alikuwa nabii wa kweli. Hata hivyo, onyo kwa Nashville si Uislamu tu wa ole ya tatu, sembuse aina ya silaha zinazotumiwa katika shambulio la kushtukiza. Ujumbe wa onyo lazima utambulishe kwa nini Uislamu unaruhusiwa kuleta hukumu, hukumu ambayo huanzisha kipindi ambacho maelfu ya miji huangamizwa. Kutambua mapema kwamba Uislamu ungeleta shambulio la kushtukiza dhidi ya Nashville kutawathibitisha wajumbe, lakini ni onyo lisilo kamili ikiwa ndilo tu linalofanya.

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.

Mipira ya moto ya Nashville ni hukumu ya Mungu inayoanza kipindi kifupi kinachoishia katika sheria ya Jumapili, ambayo kama ilivyokuwa mwanzoni mwa kipindi hicho, pia ni hukumu ya Mungu. Mungu aliwaambia Adamu na Hawa mapema jaribu lilikuwa nini, na matokeo yangekuwa yapi iwapo wangeshindwa katika jaribu hilo. Dada White anatambua umuhimu wa kuweza kufikiri “kutoka kwa sababu hadi kwa athari,” na Biblia hutambua kwamba “laana” bila “sababu” haitakuja.

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

Kama ndege kwa kutangatanga, kama mbayuwayu kwa kuruka-ruka, ndivyo laana isiyo na sababu haitakuja. Mithali 26:2.

The fireballs of Nashville are the “effect,” and the “curse” that comes. The warning message must include the “cause.” The prophet Jonah’s message was not simply an identification of destruction in forty days, but it produced a revival and reformation from the king throughout the population. What was identified was that the king and his people turned from the evil ways. Jonah had told them of the coming destruction, and he told them it was because of their wicked and evil lifestyle.

Mipira ya moto ya Nashville ni “athari,” na “laana” inayokuja. Ujumbe wa onyo lazima ujumuishe “sababu.” Ujumbe wa nabii Yona haukuwa tu utambuzi wa maangamizi katika siku arobaini, bali ulizalisha uamsho na matengenezo kuanzia kwa mfalme hadi kwa watu wote. Kilichodhihirishwa ni kwamba mfalme na watu wake waliziacha njia zao mbaya. Yona alikuwa amewaambia kuhusu maangamizi yanayokuja, na aliwaambia kwamba yalikuwa ni kwa sababu ya maisha yao maovu na ya uovu.

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.

Kwa maana habari zikamfikia mfalme wa Ninawi, naye akainuka kutoka katika kiti chake cha enzi, akavua vazi lake la kifalme, akajifunika nguo za gunia, akaketi katika majivu. Naye akaagiza litangazwe na kuhubiriwa katika Ninawi lote kwa amri ya mfalme na wakuu wake, akisema, Wala mwanadamu wala mnyama, kundi la ng’ombe wala kundi la kondoo, wasionje chochote; wasilishe, wala wasinywe maji; bali mwanadamu na mnyama na wajifunike nguo za gunia, nao wamwite Mungu kwa nguvu; naam, na wageuke kila mmoja kutoka katika njia yake mbaya, na kuiacha dhuluma iliyo mikononi mwao. Yona 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.

Uislamu ni nguvu ya tarumbeta, na tarumbeta saba za Ufunuo sura ya nane hadi ya kumi na moja, na pia sura ya kumi na sita, zina sifa maalumu za kiunabii. Tarumbeta nne za kwanza zilikuwa hukumu juu ya Rumi ya kifalme kwa kupitisha sheria ya kwanza ya Jumapili mwaka 321. Tarumbeta mbili zilizofuata zilikuwa hukumu juu ya Rumi ya kipapa kwa kupitisha sheria ya Jumapili mwaka 538. Tarumbeta saba za Ufunuo sura ya nane hadi ya kumi na moja, ni mfano wa mapigo saba ya mwisho ya Ufunuo sura ya kumi na sita, ambayo ni hukumu ya Mungu juu ya wanadamu kwa ajili ya utekelezwaji wa Jumapili.

The warning message of Nashville must identify the footsteps leading to a Sunday law, and based upon the prophetic testimony, the judgment follows, and does not precede the cause. The judgment is the effect of Sunday enforcement. The five witnesses of the hidden history of verse forty we are considering provide different testimonies, but unlike the human witnesses, all the prophetic lines blend together. To identify the footsteps of the ultimate Sunday law in the United States, is accomplished when Peter combines the testimony of Donald Trump to explain the effect of the fireballs of Nashville.

Ujumbe wa onyo wa Nashville lazima utambue hatua za miguu zinazoelekea kwenye sheria ya Jumapili, na kwa kutegemea ushuhuda wa kinabii, hukumu hufuata, wala haitangulii, sababu. Hukumu ni matokeo ya utekelezaji wa Jumapili. Mashahidi watano wa historia iliyofichika ya mstari wa arobaini tunaowazingatia wanatoa ushuhuda tofauti-tofauti, lakini tofauti na mashahidi wa kibinadamu, mistari yote ya unabii huungana pamoja. Kutambua hatua za miguu za sheria ya mwisho kabisa ya Jumapili nchini Marekani hufikiwa wakati Petro anapounganisha ushuhuda wa Donald Trump ili kueleza matokeo ya mipira ya moto ya Nashville.

The warning of Nashville to the world is that God begins His final judgment of men and nations at that point in time. A period of the destruction of the cities then begins and quickly leads to the Sunday law where national apostasy is followed by national ruin. Satan then arrives to personate Christ, and the evil confederacy is set up as the ten kings agree to give their kingdom to the robbers of thy people, that establish the vision. The warning of Nashville is represented by the history that precedes Nashville as represented by Donald Trump forming an image to the beast. The message of Trump is the warning trumpet that precedes the fireballs of Nashville.

Onyo la Nashville kwa ulimwengu ni kwamba Mungu huanza hukumu Yake ya mwisho juu ya wanadamu na mataifa katika wakati huo. Kisha huanza kipindi cha kuangamizwa kwa miji na kwa haraka huongoza hadi kwenye sheria ya Jumapili, ambapo uasi wa kitaifa hufuatwa na maangamizi ya kitaifa. Kisha Shetani huja kujifanya Kristo, na shirikisho lile ovu huwekwa wakati wafalme wale kumi wanapokubali kuutoa ufalme wao kwa wanyang’anyi wa watu wako, hao waithibitishao maono. Onyo la Nashville linawakilishwa na historia inayoitangulia Nashville kama inavyowakilishwa na Donald Trump akitengeneza sanamu ya mnyama. Ujumbe wa Trump ni baragumu ya onyo itanguliayo mipira ya moto ya Nashville.

We will continue these things in the next article.

Tutaendelea na mambo haya katika makala inayofuata.