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identify five different versions of the same wreck, though today, in the time period where the Holy Spirit is being withdrawn from mankind, those witnesses would no doubt include those who would invent and lie about what they saw in order to uphold their personal world-view, while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.
Kuvamile ukuba kushiwo ukuthi uma abantu abayisihlanu bebona ingozi efanayo yemoto, labo fakazi abayisihlanu bangachaza izinguqulo ezinhlanu ezehlukene zale nhlekelele eyodwa; nakuba namuhla, kulesi sikhathi lapho uMoya oNgcwele esuswa esintwini, labo fakazi ngokungangabazeki bangabandakanya nalabo abangakha izindaba futhi baqambe amanga ngalokho abakubonile ukuze basekele umbono wabo siqu ngomhlaba, kuyilapho bekholwa ukuthi benza okuhle ngokwenza kanjalo. Emlandweni ofihlekile kukhona imigqa eminingana eyehlukahlukene yeqiniso lesiprofetho, emelela ofakazi abehlukene bezehlakalo ezifanayo. EZwini likaNkulunkulu akukho manga, nakuba kuvame ukuba khona ukuhumusha komuntu okunephutha ngalezo zehlakalo; kodwa ofakazi beBhayibheli balo mlando, uma behlukaniswa ngokufaneleyo, bonke bayavumelana omunye nomunye.
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.
UPetru uwuphawu lwabayizinkulungwane eziyikhulu namashumi amane nane emlandweni, futhi ubufakazi bakhe bumele umlando oqhubekayo kusukela ekudumazekeni kwangoJulayi 18, 2020, kuye ekuvukeni kwangoDisemba 31, 2023, bese kuba njengomunye obandakanyekayo esivivinyweni sokuqala sombono wangaphandle, kwalandela isivivinyo sesibili sombono wangaphakathi, esiyakulandelwa ukuvivinywa kwe-litmus kwamabhola omlilo aseNashville, kuze kube sekuphakanyisweni kwesibonakaliso ezizweni.
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.
UDonald Trump ukulowo mlando ofihlekile njengalowo ovusa bonke abomhlaba wonke abakha iqembu lababusa umhlaba, iqembu lamaDemocrat, kanye nama-RINO eqenjini lamaRepublican. Ugcwalisa izimpawu zesiprofetho ezihlotshaniswa nomfanekiso wesilo, njengoba evuswa ekufeni kwezepolitiki ukuba abe ngowesishiyagalombili ovela kwabayisikhombisa. Utholakala kuwo wonke lo mlando ofihlekile, emiselwe ukuba abuse lapho “active despotism” iphoqelelwa kuqala phezu kwe-United States, bese kamuva phezu komhlaba. UbuProthestani obuhlubukile, njengomlingani kaTrump ezimpondweni ezimbili zesilo sasemhlabeni, bukhona lapho emlandweni wamaMaccabee. Izinhlobo ezehlukene zokubonakala kwamandla kadrako e-United Nations naseRussia zifakazela emlandweni. Ubupapa, njengabaphangi babantu bakho, bukhona lapho ukuze buhlanganise konke futhi bumise umbono.
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.
UPetru nguwe, mfundi othandekayo. UPetru ungumfakisicelo wokuba phakathi kwesibonakaliso sabayizinkulungwane eziyikhulu namashumi amane nane nane. UPetru umi phakathi nendawo, emaphakathi kwemigqa eminingana yesiprofetho, engena ngokukholwa eNdaweni Engcwele Kakhulu futhi emukela ukuguqulwa okufezwa ngombono kaKristu. UPetru useNtabeni yokuGuqulwa isimo, lapho okufanele aguqulwe abe semfanekisweni kaKristu, kuyilapho i-United States yakha umfanekiso wesilo.
“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.’
“Bazalwane, kumelwe sibe nokuncipha kokuzicabangela nokwanda kukaNkulunkulu. Ufuna amandla eBandla; kodwa ngezinga elikhulu ikhono labantu bakithi limuncwa yizinto ezingafanele. Isikhathi esiningi kakhulu sinikelwa emibonweni emincane nasezintweni ezifunwayo ezingabalulekile. UNkulunkulu ufuna sikhuphukele entabeni, singene ngokuseduze kakhulu ebukhoneni bakhe. Singena enkingeni enkulu, ethi, ngaphezu kwanoma yisiphi esinye isikhathi esedlule selokhu kwaqala umhlaba, ifune ukuzinikezela okuphelele kwawo wonke umuntu oke wabiza igama likaKristu. Umsebenzi kaNkulunkulu ufuna konke esiyikho. Kodwa abantu bakithi abayikukwenza lokhu kuzinikezela kuze kube izinhliziyo zabo seziguquliwe. Badinga ukuphenduka njengalokhu noPetru wayekudinga. Lapho sebevuselelwe ngaleyo ndlela, uKristu angathi kubo, ‘Qinisa abafowenu,’ ‘Yondla izimvu zami,’ ‘Yondla amawundlu ami.’”
“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.
“Lapho amandla kaNkulunkulu ehlanganiswa nomzamo womuntu, umsebenzi uyosabalala njengomlilo ezinsaleleni zotshani obomile. UNkulunkulu uyosebenzisa izithunywa okungelutho umuntu angakwazi ukuqonda imvelaphi yazo; izingelosi ziyokwenza umsebenzi abantu ababengaba nethuba lokuwufeza ngokuba yisibusiso kubo, ukuba babengayinakanga ukuphendula izimfuno zikaNkulunkulu. Umsebenzi manje wethulwe phambi komuntu. Uyowuthatha na? Kulesi sikhathi samanje kunezicabha eziningi ezikhiywe zakhululwa zaphonswa zavulelwa izisebenzi. Ziyongena yini ngalezi zicabha na? Ngubani olungele, ekubizweni yiNkosi, ukuba athi, ‘Nangu mina, Nkosi, ngithume’? Isililo saseMakedoniya sifika kithi ngezicelo ezidabukisayo ezivela kuzo zonke izingxenye zomhlaba, ‘Welela lapha usisize.’” 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.
Kumelwe size entabeni futhi siguquke njengoba kwenzeka kuPetru; kuthi lapho senza kanjalo, siyakuhlanzwa njengoba kwenzeka ku-Isaya. Ukuhlanzwa kuvezwa njengokugcwalisekayo lapho amandla obuNkulunkulu ehlanganiswa nomzamo womuntu. Ukubizwa kwaseMakedoniya kwenzeka emlandweni ofihlekile wevesi lamashumi amane.
“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.
“Isikhathi sesifikile sokuba kwenziwe imizamo eqinile emadolobheni ethu. Funda uLuka 21. Lona ngumyalezo waleli sikhathi, futhi ulotshwe kulesi sizukulwane sokuphela. Akumelwe sivumele lutho lungene phakathi kwethu nomsebenzi uNkulunkulu asinike wona ukuba siwenze. Kumelwe kwenziwe imizamo ekhethekile ukuze iqiniso lilethwe phambi kwalabo abasezindaweni zamadolobha.
“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.
“Masingachithi isikhathi ekukhaleni abanye izicucu. Yonke impikiswano mayiphele. Masithandane njengabazalwane. Asikhuphukele entabeni noNkulunkulu, ukuze sibuye siphethe phezu kwethu ukubonakaliswa kwenkazimulo kaNkulunkulu. Indawo okuwukuphela kwayo lapho singakuthola khona isentabeni noNkulunkulu. Kukhona umsebenzi okumelwe wenziwe wokutadisha iZwi leNkosi njengoba lembuliwe emthethweni waYo. Kube khona ukufunda okuningi kokudlulisa amehlo nje, kodwa kungakanani ukutadisha kweqiniso? UKristu waphila phakathi kwabantu, washumayela emhlabeni yona kanye imiyalo yalowo mthetho.
“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.
“Umsebenzi uzosheshe ufushaniswe ekulungeni. Kumele sibe nokuphikelela okukhulu ngokwengeziwe, futhi sikhule ngokuzinikela emizamweni yethu yokuwuqhubekisela phambili kuze kube sekupheleleni kwawo. Isikhathi sesifikile sokuba singabi ngabakhuthele kuphela, kodwa sigxilise lokho kukhutheka ukuze kube nomphumela obonakalayo. Ukuba besichitha isikhathi esiningi entabeni noNkulunkulu, umsebenzi wethu ubuyoba nempumelelo enkulu ngokwengeziwe.
“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.
“Kumelwe kube khona amandla akholisayo ngokwengeziwe ekushumayeleni kwethu. Inkemba kaMoya kumele ilolwe kabusha, ithunyelwe ngamandla. Ingabe sizozinikela kulokhu njengamadoda anawo phambi kwawo wonke amaqiniso aphathelene naphakade na? Sifuna amandla kaMoya oNgcwele aqhubekele phambili, aqede umsebenzi kaNkulunkulu emhlabeni.” Australian Union Conference Recorder, October 1, 1906.
It is on the mount, which is also the Most Holy Place, where Divinity is combined with our humanity, and Luke 21 is the message for the final generation, who are to give the final warning to the cities. The warning to the cities is a work that angels will accomplish if we refuse to come to the mount and be transformed into His image. The work is for the cities, for the last generation lives in a period when “thousands of cities” are to be destroyed. The prophetic period of the destruction of the cities begins with the fireballs of Nashville, and the work of warning begins there, and that work is identified in Luke 21. Through the years we have repeatedly shown that Luke 21 is a warning about Islam of the third woe.
Kusentabeni, okuyindawo futhi eyiNgcwelengcwele, lapho ubuNkulunkulu buhlanganiswa nobuntu bethu, futhi uLuka 21 ungumyalezo wesizukulwane sokugcina, okumelwe sinikeze isixwayiso sokugcina emizini. Isixwayiso emizini siwumsebenzi izingelosi eziyowufeza uma senqaba ukuza entabeni futhi siguqulwe sibe semfanekisweni waKhe. Umsebenzi ungowemizi, ngokuba isizukulwane sokugcina siphila esikhathini lapho “izinkulungwane zemizi” ziyobhujiswa. Isikhathi sesiprofetho sokubhujiswa kwemizi siqala ngamabhola omlilo aseNashville, futhi umsebenzi wokuxwayisa uqala khona, futhi lowo msebenzi uchazwa kuLuka 21. Eminyakeni edlule siye sabonisa kaningi ukuthi uLuka 21 uyisixwayiso ngoSulumane bosizi lwesithathu.
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.
KuLuka 21 uJesu walandelela umlando uqala ngokwaliwa kuka-Israyeli wasendulo njengabantu bakaNkulunkulu abakhethiweyo, uqhubekele kuze kube sekupheleni kweNkathi Emnyama yokushushiswa kobupapa, wabe esengena ezibonakalisweni ezamemezela ukufika komlando wamaMillerite. Umlando wamaMillerite ufanekisa umlando wabayizinkulungwane eziyikhulu namashumi amane nane.
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.
Futhi bayakuwa ngasenkembeni yenkemba, bathunjelwe ezizweni zonke; neJerusalema liyakunyathelwa abeZizwe, kuze kugcwaliseke izikhathi zabeZizwe. Kuyakuba khona izibonakaliso elangeni, nasenyangeni, nasezinkanyezini; nasemhlabeni kube khona ukucindezeleka kwezizwe, nokudideka; ulwandle namagagasi kukhenceza; izinhliziyo zabantu ziphele amandla ngenxa yokwesaba, nangokulindela lezo zinto ezizayo phezu komhlaba; ngokuba amandla amazulu ayakunyakaziswa. Khona-ke bayakubona iNdodana yomuntu iza ngefu, inamandla nenkazimulo enkulu. 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.
UJohane, esahlukweni seshumi nanye seSambulo, uveza ukuthi iminyaka engu-1,260 yokubusa kobupapa yanikezwa ngokwesiprofetho “kwabeZizwe,” futhi uLuka uveza ukuthi ngo-1798 isikhathi sabeZizwe sagcwaliseka. Khona-ke uKristu wakhuluma ngezibonakaliso elangeni, enyangeni, nasezinkanyezini eziphawula ukunyakaza kwamaMillerite, ephetha ngokuthi “ukucindezeleka kwezizwe, nokudideka; ulwandle namagagasi kubhodla; izinhliziyo zabantu ziphela amandla ngenxa yokwesaba, nangenxa yokulindela lezo zinto ezehlela umhlaba.” “Ukucindezeleka kwezizwe” kuLuka “ukuthukuthela kwezizwe” eSambulweni.
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.
Izizwe zathukuthela; nolaka lwakho selufikile, nesikhathi sabafileyo, ukuba bahlulelwe, nokuba unike umvuzo ezincekwini zakho abaprofethi, nakwabangcwele, nakulabo abesaba igama lakho, abancane nabakhulu; nokuba ubhubhise labo ababhubhisa umhlaba. IsAmbulo 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.
“Ulaka” lukaNkulunkulu lwenzeka ezinhluphekweni eziyisikhombisa zokugcina, futhi luqala lapho uMikayeli esukuma futhi isikhathi sokuvivinywa komuntu siphela. Ukuthukuthela kwezizwe kuyisikhathi esiholela ekupheleni kwesikhathi sokuvivinywa. Ukuthukuthela kwezizwe kwaqala ngo-9/11, lapho ubuSulumane bosizi lwesithathu bufika, ngaleyo ndlela kuphawula ukufika kwemvula yamuva.
“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.
“Ngabona ukuthi ukuthukuthela kwezizwe, ulaka lukaNkulunkulu, kanye nesikhathi sokwahlulela abafileyo kwakungokwehlukene futhi kuhlukaniseke ngokucacileyo, okunye kulandela okunye; futhi nokuthi uMikayeli wayengakasukumi, nokuthi isikhathi sokuhlupheka, esingakaze sibe khona esinjalo, sasingakaqali. Izizwe manje seziya zithukuthela, kodwa lapho uMpristi wethu oMkhulu eseqedile umsebenzi waKhe endaweni engcwele, Uyokuma, agqoke izingubo zempindiselo, bese kuthululwa izinhlupho eziyisikhombisa zokugcina.
“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.
“Ngabona ukuthi izingelosi ezine zizobamba imimoya emine kuze kube umsebenzi kaJesu usuqediwe endaweni engcwele, bese kufika izinhlupho eziyisikhombisa zokugcina.” Early Writings, 36.
In the Millerite history the angering of the nations, or as Luke records, “the distress of nations” was accomplished by Islam.
Emlandweni wamaMillerite, ukuthukutheliswa kwezizwe, noma njengoba uLuka ekubhala, “ukucindezeleka kwezizwe,” kwafezwa yiSulumane.
“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.
“Ngo-1838 iTurkey yangena empini neGibhithe. Kwase kubonakala sengathi abaseGibhithe bazoyichitha amandla ombuso waseTurkey. Ukuvimbela lokhu, imibuso emine emikhulu yaseYurophu, iNgilandi, iRussia, i-Austria, nePrussia, yangenelela ukuze isekele uhulumeni waseTurkey.” 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.
Ngo-1838, okwakuthiwa “umbuzo wasempumalanga” kwakunyakazisa izizwe, futhi “umbuzo wasempumalanga” wawuyiSlamu, umoya wasempumalanga waseBhayibhelini. Umlando wamaMillerite wabona izizwe zinyakaziswa yiSlamu, kwase kuthi iNkosi ifike emafwini iye eNdaweni eNgcwelengcwele Kakhulu, ngaleyo ndlela kufanekiswe isikhathi lapho iNkosi iza emafwini ekuFikeni kwayo kwesiBili. Ngaphambi kokuza kwayo emafwini, iSlamu iyazicindezela izizwe, futhi lona ngumyalezo uPetru awunikezwa ukuba awumemezele emizini ngaphambi kwembubhiso “yezinkulungwane zemizi.” Inkathi yokubhujiswa kwemizi iqala ngamabhola omlilo aseNashville.
“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.’
“Hawu, sengathi abantu bakaNkulunkulu babengaba nomuzwa wokubhujiswa okusondelayo kwezinkulungwane zemizi, esecishe yanikelwa ekukhonzeni izithombe! Kodwa abaningi kulabo okufanele babe bememezela iqiniso basola futhi balahle abafowabo. Lapho amandla kaNkulunkulu okuguqula efika ezingqondweni, kuyoba khona uguquko oluqondile nolusobala. Abantu ngeke babe nokuthambekela kokugxeka nokudiliza. Ngeke bame endaweni evimba ukukhanya ekukhanyiseni izwe. Ukugxeka kwabo, ukusola kwabo, kuyophela. Amandla esitha ayabuthana empini. Izingxabano ezinzima zisiphambi kwethu. Sondezanani, bazalwane nodadewethu, sondezanani. Bophani noKristu. ‘Ningasho ukuthi, Ukuhlangana,... futhi ningesabi ukwesaba kwabo, ningethuki. Yenzani iNkosi yamabandla ibe ngcwele uqobo lwayo; yona mayibe ngukwesaba kwenu, yona mayibe ngukuthuthumela kwenu. Iyokuba yindawo engcwele; kepha ibe yitshe lokukhubekisa nedwala lesikhubekiso kuzo zombili izindlu zakwa-Israyeli, ibe yigibe nogibe kubakhileyo eJerusalema. Futhi abaningi phakathi kwabo bayokhubeka, bawe, baphuke, babanjwe ogibeni, bathunjwe.’
“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.
“Izwe liyinkundla yaseshashalazini. Abadlali, okuyizakhamuzi zalo, balungiselela ukudlala izindima zabo emdlalweni omkhulu wokugcina. UNkulunkulu akasabhekwa. Ezixukwini ezinkulu zesintu akukho bumbano, ngaphandle kwalapho abantu behlangana ngenhlangano ukuze bafeze izinhloso zabo zobugovu. UNkulunkulu ubhekile. Izinhloso zakhe maqondana nezifundo zakhe ezihlubukayo ziyofezeka. Izwe alinikelwanga ezandleni zabantu, nakuba uNkulunkulu evumela izimo zokudideka nokungahleleki ukuba zibuse okwesikhashana. Amandla avela phansi asebenza ukuletha izigcawu zokugcina ezinkulu zalo mdlalo,—uSathane eza njengoKristu, futhi esebenza ngakho konke ukukhohlisa kokungalungi phakathi kwalabo abazibopha ndawonye ezinhlanganweni eziyimfihlo. Labo abazinikelayo esifisweni sokuhlangana ngenhlangano basebenza ukugcwalisa amacebo esitha. Imbangela iyolandelwa ngumphumela.”
“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.
“Ukona komthetho sekucishe kwafinyelela umkhawulo wako. Isiphithiphithi sigcwele umhlaba, futhi ukwesabeka okukhulu sekuzofikela abantu. Ukuphela sekuseduze kakhulu. Thina esilaziyo iqiniso kufanele sizilungiselele lokho osekuzovele kuhlasele umhlaba njengesimanga esinamandla esibambezela konke.” 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.
“Izakhi zokudideka nokungahleleki” ziyakhiwa njengesiqhamo sohlelo uDade White aluchaza ngokuthi “imfundo ephakeme,” aluphinde aluchaze futhi ngokuthi “imfihlakalo yobubi.” Ithempeli laseParthenon laseNashville liwuphawu lwemfundo yamanga manje esikhiqiza “ukudideka nokungahleleki” okuthi “kubuse isikhashana.” Amabhola omlilo phezu kweNashville alethwa yi-Islamu, futhi amele ukwahlulela kukaNkulunkulu phezu “komuthi wokwazi okuhle nokubi.” Lapho iNashville ishaywa kuqala inkathi emfushane yokumemezelwa kokukhala kwaphakathi kwamabili, futhi iholela emthethweni weSonto, lapho “inhlangano” embi ka-Isaya yenza umnyakazo wayo wokugcina njengoba izwe liphoqwa ukwamukela umbuso womhlaba owodwa okhonjwa njengesithombe sesilo kusAmbulo 13. Ukukhonjwa kuka-Isaya kwenhlangano embi kuhambisana nokubekwa uphawu kwabeyikhulu namashumi amane nane ezinkulungwane.
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.
Ningasho, nithi, “Uzungu-zungu,” kubo bonke labo laba bantu abayakuthi kubo, “Uzungu-zungu”; ningesabi ukwesaba kwabo, futhi ningethuki. Menzeni iNkosi yamabandla ibe ngcwele; yona mayibe ngukwesaba kwenu, futhi yona mayibe ngukuthuthumela kwenu. Iyoba yindawo engcwele; kepha ibe yitshe lokukhubekisa nedwala lesikhubekiso kuzo zombili izindlu zakwa-Israyeli, ibe ugibe nesicupho kubakhileyo eJerusalema. Futhi abaningi phakathi kwabo bayokhubeka, bawe, baphihlizwe, babanjwe ugibe, bathathwe.
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.
Bopha ubufakazi, unamathisele umthetho phakathi kwabafundi bami. Mina-ke ngiyakumlindela uJehova, ofihlela indlu kaJakobe ubuso bakhe, ngiyethemba kuye. Bhekani, mina kanye nabantwana uJehova anginike bona singabezibonakaliso nezezimangaliso kwa-Israyeli ezivela kuJehova Sebawoti, ohlala entabeni yaseSiyoni. Futhi nxa bethi kini: Funani kwabanezangoma nakwabathwebulayo, abaklewulayo nabakhonondayo—ngabe abantu akumelwe yini bafune kuNkulunkulu wabo na? ngenxa yabaphilayo mabaye kwabafileyo na? Emthethweni nasebufakazini: uma bengakhulumi ngokwaleli zwi, kungenxa yokuthi akukho kukhanya kubo. U-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.
Indima kaDade White ikhombisa ukuthi isikhathi “sokudideka nokungahleleki” siholela ekutheni “uSathane eze njengoKristu.” USathane uyavela ezenza uKristu ngesikhathi somthetho weSonto.
“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.
“Ngesimemezelo esigcizelela ukusungulwa kobuPapa ngokwephula umthetho kaNkulunkulu, isizwe sakithi siyokuzihlukanisa ngokuphelele nokulunga. Lapho ubuProthestani buyolulela isandla sabo ngaphesheya kwegebe ukuba bubambe isandla samandla aseRoma, lapho buyofinyelela ngaphesheya komhosha ukuba buxhawulane noMoya, lapho, ngaphansi kwethonya lalolu bumbano oluphindwe kathathu, izwe lakithi liyophika yonke imigomo yoMthethosisekelo waso njengombuso wobuProthestani nowerephabhuliki, futhi liyokwenza amalungiselelo okusabalalisa amanga nezinkohliso zobuPapa, khona-ke singazi ukuthi isikhathi sesifikile sokusebenza okumangalisayo kukaSathane nokuthi ukuphela sekuseduze.” 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.
Inkathi “yokudideka nokungahleleki” yenzeka iholela emthethweni weSonto. Ngaphambi nje komthetho weSonto, enkathini efanekiselwa ngumhlangano wekamu wase-Exeter kanye nezinsuku eziyishumi ekamelweni eliphezulu ngaphambi kwePhentekoste, abayizinkulungwane eziyikhulu namashumi amane nane kumelwe “basondelane, bafowethu nodadewethu, … babopheke noKristu.” Ukubekwa uphawu kwenzeka ngaphambi komthetho weSonto, futhi kulowo mlando yinapho umfelandawonye omubi uqala khona umsebenzi wawo wokugcina wokumisa uhulumeni womhlaba owodwa.
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.”
Esikhathini sokubekwa uphawu uKristu uyoba yisiphephelo sabalungileyo, kodwa abe yitshe lokukhubekisa kwababi. Uyoba “isicupho nesihibe kubakhileyo eJerusalema,” okuyibo “abaningi” abawayo, kodwa kwabambalwa ababekwe uphawu “Yena” uyoba “ukwesaba” kwabo.
“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.
“Ukwesaba” uNkulunkulu yilokho u-Eva ayekuntula, futhi labo abamesabayo uNkulunkulu banohlobo oluhlukile lokwesaba kunokwesaba okwehlela abaningi abakhubekayo. Lezi zinhlobo ezimbili zokwesaba ziphawula labo abadlula nalabo abahluleka enqubweni yokuvivinywa. Labo abadlulayo bayabekwa uphawu, kanti labo abangadluli bamelwa yinombolo yesihlanu, ngokuba “bayakhubeka, bawe, bephuke, babanjwe ogibeni, bathathwe.” Isikhathi sokubekwa uphawu, esimelelwa njengesenziwa ngaphambi komthetho weSonto, lapho kukhona inkathi yokudideka nokungahleleki, yisona lapho umfanekiso wezintombi eziyishumi ugcwaliseka khona.
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.
Abambalwa abekwa uphawu, ngokwahlukana nabaningi abakhubekayo, yilabo “abalindayo” iNkosi, ngaleyo ndlela kuvezwe izintombi ezihlakaniphileyo “ezalindayo.” Kukhona futhi ukulinda okungokwesiprofetho okungcwelisiwe nokungangcwelisiwe phakathi kwezigaba ezimbili zezintombi, okuhambisana nezinhlobo ezimbili zokwesaba.
“‘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.
“‘Kwathi umkhwenyana esalibele, bonke bozela balala.’ Ngokulibala komkhwenyana kumelwe ukudlula kwesikhathi lapho iNkosi yayilindelwe khona, ukudumala, nokubambezeleka okwakubonakala. Kulesi sikhathi sokungaqiniseki, intshisekelo yabangenamgogodla nabangenazimiselo ezinhliziyweni yabo yaqala ngokushesha ukuntengantenga, nemizamo yabo yaxega; kodwa labo ukukholwa kwabo kwakusekelwe olwazini lomuntu siqu lweBhayibheli babenedwala ngaphansi kwezinyawo zabo, amagagasi okudumala ayengakwazi ukulikhukhula. ‘Bonke bozela balala;’ isigaba esisodwa ngokunganaki nangokulahla ukukholwa kwaso, esinye isigaba silindile ngokubekezela kuze kunikezwe ukukhanya okucacileyo. Nokho ngobusuku bokuvivinywa laba bokugcina babonakala sengathi balahlekelwa, ngezinga elithile, yintshiseko yabo nokuzinikela kwabo. Abangenazimiselo nabangenamgogodla babengasakwazi ukuncika ekukholweni kwabazalwane babo. Yilowo nalowo kumelwe ame noma awe ngokwakhe.” 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.
Labo abalinda ngendlela engcwelisiwe bayakuba “yizibonakaliso nezimangaliso” njengoba bephakanyiswa njengophawu ezizweni emhlabeni ngesikhathi somthetho weSonto, lapho indaba yomuthi wokwazi okuhle nokubi imelela ulwazi “lwabafuna kwabaphansi, nolwabathakathi ababubulayo nabakhonondayo,” kanye nolwazi oluchazwa ngokuthi “kumthetho nasebufakazini.” Kuyisivivinyo esifanayo njengoba sasinjalo ku-Eva naku-Adamu. Samukela yini imfundo eneqiniso elixutshwe lahlanganiswa nephutha, noma sima phezu kokuthi “isho kanje iNkosi,” ngokuba uma bengakhulumi ngokwaleli zwi, kungenxa yokuthi akukho ukukhanya kubo. Imfundo yeqiniso neyemanga ingumugqa oyinhloko weqiniso empikiswaneni enkulu phakathi kukaKristu noSathane. INashville iyisibonakaliso sokuhlubuka eZwini likaNkulunkulu, ngokuqiniseka okufanayo nalokho iSodoma eyisibonakaliso ngakho sokuxhwala ekuziphatheni, nanjengoba iNew York iyisibonakaliso samandla omnotho e-United States futhi iPentagon iyisibonakaliso samandla ayo ezempi.
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.
UPetru umi embundwini wamabhola omlilo aseNashville, ePanium nasentabeni, okumelwa yikho uvivinyo lwethempeli. Uyaqaphela ukuthi ubu-Adventism beSonto Lesikhombisa saseLawodikiya sebusondele ekusolweni nasekwenziweni amahloni lapho amabhola omlilo ewa, nokuthi iNashville, i-United States kanye nomhlaba kudingeka baxwayiswe. Umlayezo we-Islam uqinisekisa izithunywa, njengoba nje umlilo owehla eKarmeli waqinisekisa ukuthi u-Eliya wayengumprofethi weqiniso. Nokho isixwayiso esiya eNashville asigcini ngokuba yi-Islam yosizi lwesithathu, ingasaphathwa eyokuthi yiziphi izinhlobo zezikhali ezisetshenziswayo ekuhlaselweni okungazelelwe. Umlayezo wesixwayiso kufanele uveze ukuthi kungani i-Islam ivunyelwa ukuletha ukwahlulela, ukwahlulela okuqala isikhathi lapho izinkulungwane zemizi zibhujiswa khona. Ukuveza kusengaphambili ukuthi i-Islam yayizoletha ukuhlasela okungazelelwe phezu kweNashville kuyakuqinisekisa izithunywa, kodwa kuyisixwayiso esingaphelele uma kuyikho kuphela ekwenzayo.
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.
Amabhola omlilo aseNashville ayisahlulelo sikaNkulunkulu esiqala isikhathi esifushane esiphela ngomthetho weSonto, wona futhi njengasekuqaleni kwaleso sikhathi uyisahlulelo sikaNkulunkulu. UNkulunkulu watshela u-Adamu no-Eva kusengaphambili ukuthi isivivinyo sasiyini, nokuthi imiphumela yayiyoba yini uma behluleka kulolo vivinyo. USister White uveza ukubaluleka kokukwazi ukucabanga “kusuka embangelweni kuye emphumeleni,” futhi iBhayibheli liveza ukuthi “isiqalekiso” ngaphandle “kwembangela” asiyikufika.
As the bird by wandering, as the swallow by flying, so the curse causeless shall not come. Proverbs 26:2.
Njengenyoni ngokuzulazula, nanjengenkonjane ngokundiza, kanjalo isiqalekiso esingenasizathu asiyikufika. IzAga 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.
Amabhola omlilo aseNashville ayiwona “umphumela,” kanye “nesiqalekiso” esizayo. Umlayezo wesixwayiso kumele uhlanganise “imbangela.” Umlayezo womprofethi uJona wawungeyona nje kuphela ukukhomba ukubhujiswa ezinsukwini ezingamashumi amane, kodwa wakhiqiza imvuselelo nokuguqulwa kusukela enkosini kuye kubo bonke abantu. Okwabonakaliswa kwaba ukuthi inkosi nabantu bayo baphenduka ezindleleni ezimbi. UJona wayebatshelile ngokubhujiswa okuzayo, futhi wabatshela ukuthi kwakungenxa yokuphila kwabo kokukhohlakala nobubi.
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.
Izwi lafika enkosini yaseNineve; yasukuma esihlalweni sayo sobukhosi, yakhumula ingubo yayo, yazembathisa indwangu yamasaka, yahlala emlotheni. Yase iyala ukuba kumenyezelwe, kushicilelwe kuyo yonke iNineve ngesimemezelo senkosi nezikhulu zayo, ithi: Makungabikho muntu noma silwane, umhlambi noma umhlambi wezimvu, okunambithayo; makungadli, futhi makungaphuzi namanzi; kepha umuntu nesilwane makwembathiswe indwangu yamasaka, bakhale ngamandla kuNkulunkulu; yebo, mabaphenduke bonke, yilowo nalowo endleleni yakhe embi, nasebudloveni obusezandleni zabo. Jona 3:6–8.
Islam is a trumpet power, and the seven trumpets of Revelation eight through eleven, and also chapter sixteen possess specific prophetic characteristics. The first four trumpets were judgments upon imperial Rome for passing the first Sunday law in 321. The next two trumpets were judgments upon papal Rome for passing a Sunday law in 538. The seven trumpets of Revelation eight through eleven, typify the seven last plagues of Revelation sixteen, which is God’s judgment upon mankind for Sunday enforcement.
I-Islamu ingamandla ophondo, futhi amacilongo ayisikhombisa eSambulo isahluko sesishiyagalombili kuya kwesesishiyagalolunye neshumi nanye, kanye nesahluko seshumi nesithupha, anezimpawu ezithile ezikhethekile zesiprofetho. Amacilongo amane okuqala ayeyizahlulelo phezu kweRoma yombuso ngenxa yokumisa umthetho wokuqala weSonto ngeSonto ngo-321. Amacilongo amabili alandelayo ayeyizahlulelo phezu kweRoma yobupapa ngenxa yokumisa umthetho weSonto ngeSonto ngo-538. Amacilongo ayisikhombisa eSambulo isahluko sesishiyagalombili kuya kweshumi nanye afanekisa izinhlupho eziyisikhombisa zokugcina zeSambulo isahluko seshumi nesithupha, okuyisahlulelo sikaNkulunkulu phezu kwesintu ngenxa yokuphoqelelwa kweSonto ngeSonto.
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.
Umyalezo wesixwayiso waseNashville kumelwe uhlonze izinyathelo eziholela emthethweni weSonto, futhi, ngokusekelwe ebufakazini besiprofetho, ukwahlulela kulandela, futhi akwanduleli imbangela. Ukwahlulela kungumphumela wokuphoqelelwa kweSonto. OFakazi abayisihlanu bomlando ofihlekile wevesi lamashumi amane esilicabangayo banikeza ubufakazi obuhlukene, kodwa ngokungafani nofakazi babantu, yonke imigqa yesiprofetho ihlangana ibe yinto eyodwa. Ukuhlonza izinyathelo zomthetho wokugcina weSonto e-United States kufezeka lapho uPetru ehlanganisa ubufakazi bukaDonald Trump ukuze achaze umphumela wamabhola omlilo aseNashville.
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.
Isixwayiso saseNashville emhlabeni siyilesi sokuthi uNkulunkulu uqala ukwahlulela kwakhe kokugcina abantu nezizwe ngaleso sikhathi. Bese kuqala inkathi yokubhujiswa kwamadolobha, futhi ngokushesha iholela emthethweni weSonto, lapho ukuhlubuka kwesizwe kulandelwa ukubhujiswa kwesizwe. USathane usefika-ke ukuze azenze uKristu, futhi kumiswa umfelandawonye wobubi njengoba amakhosi ayishumi evuma ukunika umbuso wawo kubaphangi babantu bakho, abamisa umbono. Isixwayiso saseNashville simelwe umlando owandulela iNashville, njengoba umelwe nguDonald Trump akha umfanekiso wesilo. Umlayezo kaTrump uyicilongo lesixwayiso elandulela amabhola omlilo aseNashville.
We will continue these things in the next article.
Sizoqhubeka ngalezi zinto esihlokweni esilandelayo.