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# The Hidden History of Verse Forty - Number Twelve

Keeb Kwm Nkaum Ntawm Nqe Plaub Caug — Zauv Kaum Ob

Number Twelve

Zauv Kaum Ob

Author

Jeff Pippenger

Published

May 23, 2026

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identify five different versions of the same wreck, though today, in the time period where the Holy Spirit is being withdrawn from mankind, those witnesses would no doubt include those who would invent and lie about what they saw in order to uphold their personal world-view, while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

Feem ntau neeg hais tias yog tsib leeg pom tib qho xwm txheej tsheb sib tsoo, ces tsib tug timkhawv ntawd yuav piav tau tsib yam sib txawv txog tib qho kev sib tsoo ntawd; txawm li cas los xij, niaj hnub no, hauv lub sijhawm uas Vaj Ntsuj Plig Dawb Huv tab tom raug rho tawm ntawm noob neej, cov timkhawv ntawd yeej tsis muaj qhov ua xyem xyav tias yuav muaj cov uas tsim dab neeg thiab dag txog yam lawv tau pom, kom txhawb tau lawv tus kheej txoj kev pom lub ntiajteb, thaum lawv tseem ntseeg tias lawv ua li ntawd yog kev tsim txiaj. Hauv keeb kwm zais ntawd muaj ntau txoj kab sib txawv ntawm qhov tseeb uas yog lus faj lem, uas sawv cev rau cov timkhawv sib txawv txog tib cov xwm txheej ntawd. Nrog Vajtswv Txojlus tsis muaj ib qho cuav hlo li, txawm hais tias feem ntau yeej muaj tib neeg txoj kev txhais cov xwm txheej ntawd uas tsis txhij tsis txhua; los cov timkhawv hauv phau Vajlugkub txog zaj keeb kwm no, thaum muab faib kom raug, txhua tus puav leej pom zoo sib xws nrog ib leeg.

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

Petus yog ib lub cim sawv cev rau ib puas plaub caug plaub txhiab leej hauv zaj keeb kwm no, thiab nws zaj lus tim khawv sawv cev rau ib zaj keeb kwm uas nce mus raws qib txij hnub poob siab ntawm Lub Xya hli ntuj 18, 2020, mus txog rau kev tsim dheev ntawm Lub Kaum Ob Hlis 31, 2023, ces raws li ib tug uas koom nrog hauv thawj qhov kev sim siab ntawm yog toog sab nraud, tom qab ntawd yog qhov kev sim siab thib ob ntawm yog toog sab hauv, uas yuav raug ua raws los ntawm qhov kev sim litmus ntawm cov pob hluav taws ntawm Nashville, mus txog rau qhov tsa chij rau cov Lwm Haiv Neeg.

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 nyob rau hauv zaj keeb kwm zais ntawd ua tus uas tsa sawv tawm tsam txhua tus neeg ntiaj teb‑ib‑yam, muaj xws li cov neeg ntiaj teb‑ib‑yam ntawm lub ntiaj teb no, tog Democratic, thiab cov RINO hauv tog Republican. Nws ua kom tiav cov yam ntxwv cev Vajlugkub uas txuas nrog tus yam ntxwv ntawm daim duab ntawm tus tsiaj qus, vim nws raug tsa sawv rov qab los ntawm txoj kev tuag nom tswv ua tus yim uas yog ntawm tus xya. Nws raug muab tso tseg thoob plaws hauv zaj keeb kwm zais ntawd, raug teem tseg kom kav thaum “active despotism” raug yuam siv thawj zaug rau saum Tebchaws Meskas thiab tom qab ntawd rau lub ntiaj teb. Protestantism uas tau thim kev ntseeg lawm, uas yog Trump tus khub sib txuam hauv ob tug kub ntawm tus tsiaj qus hauv ntiaj teb, kuj nyob ntawd hauv keeb kwm ntawm cov Maccabees. Ntau yam kev tshwm sim ntawm hwjchim zaj hauv United Nations thiab Russia ua timkhawv hauv zaj keeb kwm ntawd. Papacy, raws li cov tub sab ntawm koj haiv neeg, kuj nyob ntawd los xauv txhua yam ua ke thiab tsa kom ruaj khov lub zeem muag.

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.

Petus yog koj, tus neeg nyeem uas hlub. Petus yog ib tug neeg raug xaiv los nyob hauv daim chij ntawm ib puas plaub caug plaub txhiab leej. Petus tab tom sawv hauv nruab nrab, yog qhov chaw nruab nrab ntawm ntau txoj kab lus faj lem, los ntawm txoj kev ntseeg nkag mus rau hauv Chaw Dawb Huv Tshaj Plaws thiab tau txais txoj kev hloov uas raug ua kom tiav los ntawm lub zeem muag txog Khetos. Petus nyob saum Roob Kev Hloov Hwjchim, qhov chaw uas nws yuav raug hloov kom zoo li tus yam ntxwv ntawm Khetos, thaum Tebchaws Meskas tab tom tsim tus duab ntawm tus tsiaj nyaum.

> “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.’

> “Cov kwvtij, peb yuav tsum muaj tus kheej tsawg dua thiab muaj Vajtswv ntau dua. Nws hu kom lub Koom Txoos muab nws tej zog tseg rau Nws; tiam sis, rau ib feem loj, peev xwm ntawm peb haiv neeg raug nqos mus rau hauv tej yam tsis tsim nyog. Sij hawm ntau dhau raug siv rau tej tswv yim me me thiab tej lus thov me me. Vajtswv xav kom peb nce mus rau saum roob, kom ncaj qha dua rau hauv Nws lub xub ntiag. Peb tab tom los txog rau ib lub sij hawm txiav txim siab, uas, tshaj txhua lub sij hawm dhau los txij thaum lub ntiaj teb pib los, yuav yuav tsum kom txhua tus uas tau hu txog Khetos lub npe muab nws tus kheej fij tseg tag nrho. Vajtswv tes dej num thov kom peb muab txhua yam uas nyob hauv peb. Tiam sis peb haiv neeg yuav tsis ua tau qhov kev fij siab no txog thaum lawv lub siab raug hloov. Lawv xav tau kev hloov siab los ntseeg ib yam li Petus tau xav tau. Thaum lawv tau raug tsa ciaj li no lawm, Khetos thiaj hais tau rau lawv tias, ‘Txhawb koj cov kwvtij,’ ‘Pub mov rau kuv cov yaj,’ ‘Pub mov rau kuv cov menyuam yaj.’”

> “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.

> “Thaum lub hwj chim saum ntuj raug muab koom ua ke nrog tib neeg txoj kev siv zog, txoj hauj lwm yuav nthuav mus yam li hluav taws kub hnyiab hauv quav nyab qhuav. Vajtswv yuav siv tej cuab yeej uas neeg yuav tsis muaj peev xwm txheeb tau lawv qhov chaw keeb los; cov tim tswv yuav ua ib txoj hauj lwm uas tib neeg yeej yuav tau txais txoj koob hmoov ntawm kev ua tiav, yog tias lawv tsis tau tsis quav ntsej tsis teb rau tej yam uas Vajtswv thov ntawm lawv. Tam sim no txoj hauj lwm no raug muab nthuav rau tib neeg lawm. Nws puas yuav txais nws? Nyob rau lub sijhawm no muaj ntau lub qhov rooj uas twb qheb xauv thiab qhib dav rau cov neeg ua hauj lwm lawm. Lawv puas yuav nkag los ntawm cov qhov rooj no? Leej twg npaj txhij thaum tus Tswv txib hu kom hais tias, ‘Kuv nyob ntawm no, tus Tswv, xa kuv mus’? Lub suab quaj ntawm Makedoni tab tom los txog rau peb hauv tej lus thov uas txaus tu siab ntawm txhua qhov chaw hauv ntiaj teb no, ‘Hla tuaj pab peb.’” 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.

Peb yuav tsum los cuag lub roob thiab raug hloov siab los ntseeg ib yam li Petus, thiab thaum peb ua li ntawd, peb yuav raug ntxuav kom dawb huv ib yam li Yaxayas. Kev ntxuav kom dawb huv ntawd raug sawv cev tias yuav ua tiav thaum hwj chim los saum ntuj los koom nrog tib neeg txoj kev siv zog. Txoj kev hu ntawm Malisadoos tshwm sim nyob rau hauv zaj keeb kwm zais ntawm nqe plaub caug.

> “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.

> “Lub sij hawm twb txog lawm uas yuav tsum tau muaj tej kev rau siab khov kho ua nyob hauv peb tej nroog. Nyeem Luka 21. Qhov no yog zaj lus rau lub sijhawm no, thiab nws raug sau tseg rau tiam kawg no. Peb yuav tsum tsis pub ib yam dabtsi los cuam tshuam nruab nrab ntawm peb thiab tes haujlwm uas Vajtswv tau muab rau peb ua. Yuav tsum muaj tej kev rau siab tshwjxeeb kom coj qhov tseeb mus rau ntawm cov nyob hauv tej nroog.

> “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.

> “Tsis txhob nkim ib lub sij hawm mus nrhiav de tej uas lwm tus ua txhaum. Cia txhua yam kev sib cav sib ceg tsum. Peb yuav tsum sib hlub ib yam li kwv tij. Cia peb nce mus rau saum roob nrog Vajtswv, kom peb thiaj rov qab los nrog kev ci ntsa iab ntawm Vajtswv lub hwjchim tshwm saum peb. Tsuas yog qhov chaw uas peb yuav txais tau qhov no xwb yog saum roob nrog Vajtswv. Muaj ib txoj hauj lwm yuav tsum ua hauv kev kawm txog tus Tswv Txojlus raws li tau tshwm tawm hauv Nws txoj kevcai. Twb muaj kev nyeem dhau mus lawm ntau heev, tab sis muaj pes tsawg uas yog kev kawm tiag? Khetos tau nyob hauv cov neeg ntiajteb thiab qhuab qhia tej ntsiab lus tseeb ntawm txoj kevcai ntawd hauv lub ntiajteb.”

> “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.

> “Txoj hauj lwm no yuav tsis ntev ces raug xaus kom tiav hauv txoj kev ncaj ncees. Peb yuav tsum haj yam rau siab kawg thiab haj yam hwm Vajtswv tshaj hauv peb tej kev sib zog ua kom coj txoj hauj lwm no mus txog qhov ua tiav. Lub sij hawm twb los txog lawm uas peb tsis yog yuav tsum tsuas ua dej num xwb, tiam sis peb yuav tsum tsom peb txoj kev ua dej num ntawd kom thiaj ua tau txiaj ntsig tiag. Yog peb siv sij hawm ntau dua saum lub roob nrog Vajtswv, ces peb tes dej num yuav haj yam muaj hwj chim thiab muaj txiaj ntsig dua.”

> “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.

> “Yuav tsum muaj hwjchim uas yaum tau ntau dua tuaj rau hauv peb txoj kev tshaj tawm. Rab ntaj ntawm tus Ntsuj Plig yuav tsum raug ntse dua tshiab thiab raug xa tawm mus nrog hwjchim. Peb puas yuav rau siab ntso ua li tej neeg uas muaj tag nrho tej kev muaj tseeb ntawm txoj sia nyob mus ib txhis nyob ntawm lawv xub ntiag? Peb xav kom lub hwjchim ntawm Vaj Ntsuj Plig Dawb Huv mus tom ntej thiab ua kom tiav Vajtswv txoj hauj lwm hauv lub ntiajteb.” 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.

Nws yog saum roob, uas kuj yog Qhov Chaw Dawb Huv Tshaj Plaws, qhov uas Kev Ua Vajtswv raug koom ua ke nrog peb tib neeg, thiab Lukas 21 yog txoj xov rau tiam neeg kawg, cov uas yuav tsum muab txoj kev ceeb toom kawg rau tej nroog. Txoj kev ceeb toom rau tej nroog yog ib txoj hauj lwm uas cov tim tswv yuav ua kom tiav yog peb tsis kam los saum roob thiab raug hloov kom zoo li Nws tus yam ntxwv. Txoj hauj lwm ntawd yog rau tej nroog, rau qhov tiam neeg kawg nyob hauv ib lub caij nyoog thaum “txhiab txhiab lub nroog” yuav raug rhuav tshem. Lub caij nyoog yaj saub ntawm kev rhuav tshem tej nroog pib nrog cov pob hluav taws ntawm Nashville, thiab txoj hauj lwm ceeb toom pib rau ntawd, thiab txoj hauj lwm ntawd raug txheeb qhia nyob hauv Lukas 21. Dhau ntau xyoos los no peb tau rov qab qhia ntau zaus tias Lukas 21 yog ib txoj kev ceeb toom txog Islam ntawm txoj kev txom nyem thib peb.

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.

Hauv Lukas 21 Yexus tau piav raws keeb kwm pib ntawm qhov uas cov Yixayee thaum ub raug tsis lees txais ua Vajtswv haiv neeg uas raug xaiv, mus txog rau thaum kawg ntawm Tiam Tsaus Ntuj ntawm kev tsim txom los ntawm hwjchim papacy, thiab tom qab ntawd nkag mus rau hauv tej cim qhia uas qhib txoj keeb kwm Millerite. Keeb kwm Millerite yog tus qauv qhia txog keeb kwm ntawm ib puas plaub caug plaub txhiab leej.

> 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.

> Thiab lawv yuav ntog rau ntug ntaj, thiab yuav raug coj mus ua neeg raug txhom nyob rau hauv txhua haiv neeg; thiab Yeluxalees yuav raug lwm haiv neeg tsuj nphau, mus txog thaum lub sijhawm ntawm lwm haiv neeg tiav lawm. Thiab yuav muaj tej cim tshwm nyob hauv lub hnub, thiab hauv lub hli, thiab hauv cov hnub qub; thiab saum npoo ntiajteb yuav muaj kev txom nyem ntawm ntau haiv neeg, nrog kev ntxhov siab tsis paub yuav ua li cas; dej hiavtxwv thiab cov nthwv dej yuav nrov nroo; neeg lub siab yuav qaug zog vim kev ntshai, thiab vim lawv ntsia ntsoov tej yam uas tabtom los raug ntiajteb no: rau qhov tej hwjchim saum ntuj yuav raug ua kom co co. Thiab thaum ntawd lawv yuav pom Neeg Leej Tub los hauv ib tau huab nrog hwjchim thiab yeeb koob loj kawg nkaus. 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.

Yauhas, hauv tshooj kaum ib ntawm Phau Ntawv Qhia Tshwm, qhia meej tias 1,260 xyoo ntawm txoj kev kav ntawm lub papacy tau raug muab raws li lus faj lem “rau cov Lwm Haiv Neeg,” thiab Lukas qhia tias hauv xyoo 1798, lub sijhawm ntawm cov Lwm Haiv Neeg tau tiav lawm. Tom qab ntawd Khetos hais txog cov cim nyob rau hauv lub hnub, lub hli, thiab cov hnub qub uas cim txog txoj kev txav Millerite, xaus lus nrog “kev ntxhov siab ntawm cov tebchaws, nrog kev tsis meej pem; hiav txwv thiab nthwv dej nrov nroo; Tibneeg lub siab qaug zog vim kev ntshai, thiab vim saib ntsoov tej yam uas tab tom los rau saum lub ntiajteb.” “Kev ntxhov siab ntawm cov tebchaws” hauv Lukas yog “kev chim siab ntawm cov tebchaws” hauv Phau Ntawv Qhia Tshwm.

> 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.

> Cov tebchaws kuj chim heev, thiab koj txoj kev npau taws twb los txog lawm, thiab txog lub sijhawm rau cov neeg tuag kom raug txiav txim, thiab kom koj pub nqi zog rau koj cov tub qhe uas yog cov yaj saub, thiab rau cov neeg dawb huv, thiab rau cov uas hwm koj lub npe, tsis hais cov me los cov loj; thiab kom koj rhuav tshem cov uas rhuav tshem lub ntiajteb. Qhia Tshwm 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.

Vajtswv txoj “kev npau taws” tshwm sim hauv xya lub xwm txheej phem kawg, thiab pib thaum Mikha-ee sawv tsees thiab kev sim siab rau tibneeg kaw lawm. Kev ua rau cov haiv neeg npau taws yog ib lub sijhawm uas coj mus txog rau kev kaw ntawm kev sim siab. Kev ua rau cov haiv neeg npau taws tau pib rau 9/11, thaum Islam ntawm txoj kev txom nyem thib peb tuaj txog, yog li ntawd cim txog kev tuaj txog ntawm nag lig.

> “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.

> “Kuv tau pom tias txoj kev chim ntawm cov haiv neeg, txoj kev npau taws ntawm Vajtswv, thiab lub sijhawm txiav txim rau cov neeg tuag yog nyias sib cais thiab txawv tseeb, ib qho los tom qab ib qho; thiab kuj pom tias Mikha-ee tseem tsis tau sawv tsees, thiab lub sijhawm kev txom nyem loj, yam uas tsis tau muaj dua li, tseem tsis tau pib los. Tam sim no cov haiv neeg tab tom chim, tab sis thaum peb tus Pov Thawj Hlob ua tiav Nws tes haujlwm hauv lub chaw dawb huv lawm, Nws yuav sawv tsees, hnav tej tsoos tsho ntawm kev pauj txiaj, thiab ces xya qhov mob loj kawg yuav raug nchuav los.”

> “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.

> “Kuv pom tias plaub tug timtswv yuav tuav plaub ceg cua tseg mus txog thaum Yexus txoj haujlwm tiav hauv lub chaw dawb huv, ces mam los txog xya yam xwm txheej kawg.” Early Writings, 36.

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

Hauv keeb kwm Millerite, kev ua rau tej haiv neeg chim, los yog raws li Lukas tau sau tseg tias, “kev ntxhov siab ntawm tej haiv neeg,” tau raug ua tiav los ntawm Islam.

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

> “Xyoo 1838, Qaib Cov Txwv tau nkag mus rau hauv kev ua rog nrog Iyiv. Cov neeg Iyiv zoo li yuav rhuav tshem tau lub hwj chim ntawm Qaib Cov Txwv. Kom thiaj tiv thaiv tau qhov no, plaub lub hwj chim loj ntawm Tebchaws Europe, yog Askiv, Lavxias, Austria, thiab Prussia, tau cuam tshuam los txhawb nqa tsoomfwv Qaib Cov Txwv.” 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.

Xyoo 1838, yam uas hu ua “nqe lus nug sab hnub tuaj” tab tom ua rau tej haiv neeg poob siab tshee hnyo, thiab “nqe lus nug sab hnub tuaj” ntawd yog Islam, yog cua sab hnub tuaj hauv phau Vajlugkub. Keeb kwm Millerite pom tej haiv neeg raug tshee hnyo los ntawm Islam, ces tus Tswv los hauv tej huab mus rau Qhov Chaw Dawb Huv Tshaj Plaws, yog li ua ib daim qauv qhia txog thaum tus Tswv los hauv tej huab thaum Nws Rov Los Zaum Ob. Ua ntej Nws los hauv tej huab, Islam ua rau tej haiv neeg muaj kev ntxhov siab nyuaj siab, thiab qhov no yog zaj lus uas Petus raug muab kom tshaj tawm rau tej nroog ua ntej ntawm kev rhuav tshem “txhiab txhiab lub nroog.” Lub sijhawm ntawm kev rhuav tshem tej nroog pib nrog cov pob hluav taws ntawm 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.’

> “Au, yog tias Vajtswv haiv neeg muaj ib txoj kev xav txog txoj kev puas tsuaj uas tab tom los rau ntau txhiab lub nroog, uas nim no twb yuav luag raug muab rau kev pe dab mlom lawm! Tiamsis coob tus ntawm cov uas tsim nyog yuav tsum tshaj tawm txoj kev tseeb tab tom liam thiab txiav txim rau lawv cov kwvtij. Thaum Vajtswv lub hwjchim uas hloov siab los rau saum tibneeg lub siab ntsws, yuav muaj ib qho kev hloov uas pom tseeb heev. Tibneeg yuav tsis muaj lub siab xav thuam thiab rhuav tshem lawm. Lawv yuav tsis sawv hauv ib qho chaw uas txwv tsis pub qhov kaj ci tuaj rau lub ntiajteb. Lawv tej kev thuam, lawv tej kev liam, yuav tu tseg. Cov hwjchim ntawm tus yeeb ncuab tab tom sib sau los rau kev ua rog. Tej kev tawm tsam hnyav tab tom nyob ntawm peb xub ntiag. Cia li los sib txeeb ze ua ke, kuv cov kwvtij thiab cov muam, los sib txeeb ze ua ke. Khi rau nrog Khetos. ‘Tsis txhob hais tias, Ib pab koom tes,... thiab tsis txhob ntshai yam uas lawv ntshai, txhob txhawj ntshai li. Cais tus Tswv ntawm tej pab tub rog tseg ua tus dawb huv nws tus kheej; thiab cia nws ua nej tus uas nej ntshai, thiab cia nws ua nej tus uas nej txhawj ntshai. Thiab nws yuav ua ib qho chaw dawb huv; tiamsis rau ob lub tsev ntawm cov Ixayees nws yuav ua ib lub pob zeb uas ua rau dawm, thiab ua ib lub pob tsuas uas ua rau poob siab, ua ib lub cuab thiab ua ib lub vas rau cov neeg uas nyob hauv Yeluxalees. Thiab coob tus hauv lawv yuav dawm, thiab poob, thiab tawg, thiab raug cuab, thiab raug ntes.’

> “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.

> “Lub ntiajteb no yog ib lub tshav ua yeeb yam. Cov neeg ua yeeb yam, uas yog nws cov neeg nyob, tab tom npaj los ua lawv txoj hauj lwm hauv zaj yeeb yam loj kawg ntawm txhua lub caij nyoog. Vajtswv twb raug tsis pom lawm. Hauv cov neeg coob ntawm noob neej tsis muaj kev sib haum xeeb li, tsuas yog thaum tibneeg koom tes ua ib pab kom ua tiav lawv tej hom phiaj qia dub xwb. Vajtswv tab tom ntsia saib. Nws tej hom phiaj hais txog nws cov neeg uas ntxeev siab tawm tsam nws yuav raug ua kom tiav. Lub ntiajteb no tsis tau raug muab tso rau hauv tibneeg txhais tes, txawm Vajtswv tab tom tso cai rau tej yam ua rau muaj kev ntxhov siab thiab kev tsis muaj kev cai kom kav tau ib ntus los xij. Ib lub hwj chim hauv qab no tab tom ua hauj lwm kom coj tau cov xwm txheej loj kawg hauv zaj yeeb yam no los txog,—Xatas los raws li Khetos, thiab ua hauj lwm nrog txhua yam kev dag ntxias ntawm kev tsis ncaj ncees nyob hauv cov uas tab tom muab lawv tus kheej khi koom ua ke hauv tej koom haum zais cia. Cov uas tab tom swm rau txoj kev ntshaw ntawm kev koom ua pab koom siab ntawd yog tab tom ua kom tiav tus yeeb ncuab tej phiaj xwm. Qhov ua yuav muaj nws qhov tshwm sim raws qab.”

> “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.

> “Kev txhaum twb yuav mus txog nws qhov txwv kawg lawm. Kev ntxhov thiab kev kub ntxhov puv npo lub ntiajteb, thiab ib qho kev ntshai loj kawg yuav los txog rau saum tibneeg tsis ntev no. Qhov kawg twb nyob ze heev lawm. Peb cov uas paub qhov tseeb yuav tsum npaj rau yam uas yuav los poob nthav rau saum lub ntiajteb no zoo li ib qho kev ceeb ntshai loj tshaj plaws.” 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.

“Cov ntsiab ntawm kev ntxhov siab thiab kev tsis muaj kev txiav txim” tab tom raug tsim tawm los ua txiv ntawm lub txheej txheem uas Muam White txheeb qhia tias yog “kev kawm siab dua,” uas nws kuj txheeb qhia tias yog “qhov tsis meej ntawm kev tsis ncaj.” Nashville lub tuam tsev Parthenon yog lub cim ntawm kev kawm cuav uas tam sim no tab tom tsim tawm “kev ntxhov siab thiab kev tsis muaj kev txiav txim” uas “kav hwj chim ib ntus.” Cov pob hluav taws poob saum Nashville raug coj los ntawm Islam, thiab lawv sawv cev rau Vajtswv txoj kev txiav txim rau saum “tsob ntoo ntawm kev paub qhov zoo thiab qhov phem.” Thaum Nashville raug ntaus, lub sijhawm luv luv ntawm kev tshaj tawm lub suab quaj thaum ib tag hmo pib lawm thiab coj mus rau txoj cai Hnub Caiv, qhov chaw uas Yaxayas txoj “koom tes phem” ua nws txoj kev txav zaum kawg thaum lub ntiaj teb raug yuam kom lees txais ib lub tseem fwv ib ntiaj teb uas raug txheeb qhia tias yog tus tsiaj qus tus duab nyob hauv Tshwm Sim tshooj kaum peb. Yaxayas qhov kev txheeb qhia txog txoj kev koom tes phem ntawd sib haum nrog kev muab cim rau ib puas plaub caug plaub txhiab leej.

> 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.

> Tsis txhob hais tias, “Kev koom tes zais,” rau txhua tus uas haiv neeg no yuav hais tias, “Kev koom tes zais”; thiab tsis txhob ntshai yam uas lawv ntshai, los tsis txhob poob siab ntshai. Nej yuav tsum hwm tus Tswv uas yog tus Tswv ntawm tej pab tub rog ua neeg dawb huv; cia nws ua nej txoj kev ntshai, thiab cia nws ua nej txoj kev tshee hawm. Ces nws yuav yog ib qho chaw dawb huv; tiam sis rau ob tsev neeg Ixayees nws yuav yog ib lub pob zeb uas ua rau dawm, thiab yog ib lub pob zeb loj uas ua rau poob, thiab rau cov neeg uas nyob hauv Yeluxalees nws yuav yog ib lub cuab thiab yog ib lub vas. Coob leej hauv lawv yuav dawm, thiab poob, thiab tawg tas, thiab raug ntes rau hauv cuab, thiab raug ntes mus.

> 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.

> Muab txoj lus tim khawv qhwv cia, kaw txoj cai no rau hauv kuv cov thwjtim. Thiab kuv yuav tos ntsoov rau tus Tswv, tus uas zais nws lub ntsej muag ntawm tsev neeg Yakhauj, thiab kuv yuav cia siab rau nws. Saib seb, kuv thiab cov me nyuam uas tus Tswv tau pub rau kuv yog ua tej cim thiab tej txuj ci tseem ceeb hauv Ixayees los ntawm tus Tswv uas muaj hwjchim loj kawg nkaus, tus uas nyob saum roob Xi-oos. Thiab thaum lawv yuav hais rau nej tias, Nej cia li mus nrhiav cov uas muaj dab qub, thiab cov khawv koob uas nthe nyuag thiab yws yws; puas yog ib haiv neeg yuav tsum tsis nrhiav lawv tus Vajtswv lov? Puas yog yuav mus nrhiav cov tuag rau cov ciaj? Mus rau txoj cai thiab mus rau txoj lus tim khawv; yog lawv hais tsis raws li lo lus no, ces yog vim tsis muaj qhov kaj nyob hauv lawv. Yaxayas 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.

Nqe lus uas los ntawm Muam White qhia meej tias ib lub caij nyoog ntawm “kev ntxhov siab thiab kev tsis muaj txheej txheem” coj mus rau “Xatas los zoo li Khetos.” Xatas tshwm sim los dag cev ua Khetos thaum txoj cai Hnub Caiv thawj hnub.

> “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.

> “Los ntawm txoj cai txib uas yuam kom tsa thiab txhawb lub hwj chim Papacy, uas yog kev ua txhaum tawm tsam Vajtswv txoj kevcai, peb haiv tebchaws yuav txiav nws tus kheej tawm ntawm kev ncaj ncees tag nrho. Thaum Protestantism yuav ncab nws txhais tes hla lub kwj deg sib cais mus tuav tes nrog lub hwj chim Loos, thaum nws yuav ncav tes hla lub hav tob mus sib tuav tes nrog Kev Ntseeg Ntsujplig Cuav, thaum, nyob hauv qab txoj kev cuam tshuam ntawm qhov kev koom siab peb txheej no, peb lub tebchaws yuav tsis lees txais txhua lub hauv paus ntsiab lus ntawm nws Txoj Cai Lij Choj uas yog ib lub tseem fwv Protestant thiab republican, thiab yuav npaj kev txhawb rau kev nthuav tawm tej lus cuav thiab kev dag ntxias ntawm papacy, ces peb thiaj paub tau tias lub sijhawm rau Xatas txoj haujlwm txaus ntshai uas ua yam txawv kawg twb los txog lawm thiab tias qhov kawg twb nyob ze.” 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.

Lub caij nyoog ntawm “kev ntxhov siab thiab kev tsis muaj kev txiav txim” tshwm sim ua ntej txoj cai Hnub Caiv. Cia li ua ntej txoj cai Hnub Caiv, hauv lub sijhawm uas raug ua qauv los ntawm Exeter camp meeting thiab kaum hnub nyob hauv chav saud ua ntej Pentekos, ib puas plaub caug plaub txhiab leej yuav tsum “sib nias los ua ke, kuv cov kwv tij thiab cov muam, … khi nrog Khetos.” Kev muab lub cim foob tshwm sim ua ntej txoj cai Hnub Caiv, thiab yog nyob hauv zaj keeb kwm ntawd uas txoj kev koom tes phem pib nws txoj hauj lwm kawg ntawm kev tsa ib lub tseem fwv ntiaj teb ib leeg.

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.”

Thaum txog lub sij hawm muab lub foob, Khetos yuav yog ib lub chaw nkaum dawb huv rau cov ncaj ncees, tiam sis yuav yog ib lub pob zeb uas ua rau cov lim hiam dawm. Nws yuav yog “ib lub vas thiab ib lub cuab rau cov neeg nyob hauv Yeluxalees,” uas yog cov “coob leej” uas poob, tiam sis rau cov tsawg leej uas tau txais lub foob lawm “Nws” yuav yog lawv “txoj kev ntshai.”

“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.

“Kev ntshai” Vajtswv yog yam uas Evas tsis muaj, thiab cov uas ntshai Vajtswv ntawd muaj ib hom kev ntshai txawv dua li txoj kev ntshai uas raug coj los rau saum coob leej uas ntog dawm. Ob hom kev ntshai no cim tseg cov uas dhau thiab cov uas swb hauv txoj kev sim xyuas. Cov uas dhau raug muab ntim cim, cov uas tsis dhau raug sawv cev los ntawm tus lej tsib, rau qhov lawv “ntog dawm, thiab poob, thiab tawg, thiab raug daig cuab, thiab raug ntes.” Lub sijhawm ntim cim uas raug sawv cev tias tshwm sim ua ntej txoj cai Hnub Caiv, thaum muaj ib ntus ntawm kev ntxhov siab thiab kev tsis muaj kev txiav txim, yog lub sijhawm uas zaj lus piv txwv ntawm kaum tug nkauj xwb raug ua tiav.

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.

Cov tsawg leej uas raug muab khi ruaj, sib piv nrog cov coob uas ntog, yog cov uas “tos” tus Tswv, yog li ntawd thiaj qhia tau tias lawv yog cov nkauj xwb txawj ntse uas “tau tos.” Tsis tas li ntawd, tseem muaj ib yam kev tos raws li kev qhia yav tom ntej uas raug ua kom dawb huv thiab ib yam uas tsis raug ua kom dawb huv nyob hauv ob pab nkauj xwb, uas sib haum nrog ob yam kev ntshai.

> “‘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.

> “‘Thaum tus nraug vauv ncua sij hawm, lawv sawvdaws txawm nkees tsaug zog thiab tsaug zog lawm.’ Los ntawm tus nraug vauv qhov ncua sij hawm no, yog sawv cev txog lub sij hawm uas neeg cia siab ntsoov tus Tswv yuav los, txog txoj kev chim siab poob siab, thiab txog qhov uas zoo li muaj kev qeeb ncua. Nyob rau lub sij hawm uas tsis paub meej no, kev txaus siab ntawm cov neeg uas tsuas nyob sab nraud xwb thiab cov uas muaj siab ib nrab xwb txawm pib co co mus los, thiab lawv txoj kev siv zog txawm nqis zog zuj zus; tiam sis cov uas lawv txoj kev ntseeg tau tsa rau saum kev paub tus kheej txog Phau Vajlugkub, lawv muaj ib lub pob zeb nyob hauv qab lawv ko taw, uas nthwv dej ntawm txoj kev chim siab poob siab tsis muaj peev xwm ntxuav kom ploj mus. ‘Lawv sawvdaws txawm nkees tsaug zog thiab tsaug zog;’ ib pab yog nyob hauv txoj kev tsis quav ntsej thiab tso lawv txoj kev ntseeg tseg, hos lwm pab yog ua siab ntev tos kom txog thaum muab qhov kaj uas meej dua los. Los, nyob hauv hmo ntuj ntawm txoj kev sim siab, pab tom kawg no kuj zoo li poob me ntsis ntawm lawv txoj kev kub siab thiab txoj kev fij siab rau Vajtswv thiab. Cov uas muaj siab ib nrab thiab cov uas nyob sab nraud xwb tsis muaj peev xwm vam khom rau lawv cov kwvtij txoj kev ntseeg ntxiv lawm. Txhua tus yuav tsum sawv lossis poob rau nws tus kheej.” 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.

Cov neeg uas tos ntsoov hauv txoj kev raug muab dawb huv yuav tsum yog “tej cim thiab tej yam txaus xav tsis thoob” thaum lawv raug tsa siab ua ib tug chij rau lub ntiajteb thaum txog txoj cai Hnub Caiv, thaum lo lus nug hais txog tsob ntoo ntawm kev paub qhov zoo thiab qhov phem sawv cev rau txoj kev paub ntawm “cov uas muaj dab ntxwg nyoog paub zoo, thiab cov khawv koob uas nyiag ntsia, thiab uas yws yws” thiab txoj kev paub uas raug qhia tseg los ntawm “txoj cai thiab zaj lus tim khawv.” Qhov no yog tib txoj kev sim ib yam li tau muaj rau Evas thiab Adas. Peb puas yuav txais txoj kev kawm uas muaj qhov tseeb tov thiab sib xyaw nrog qhov yuam kev, lossis peb puas yuav sawv ruaj khov saum ib lo lus “Tus Tswv hais li no,” vim yog lawv hais tsis raws li Lo Lus no, ces yog vim tsis muaj qhov kaj nyob hauv lawv. Txoj kev kawm tseeb thiab txoj kev kawm cuav yog ib txoj kab tseem ceeb ntawm qhov tseeb nyob hauv txoj kev sib cav loj ntawm Khetos thiab Xatas. Nashville yog lub cim ntawm kev ntxeev siab tawm tsam Vajtswv Txojlus, ib yam tseeb npaum li Sodom yog lub cim ntawm kev qias vuab tsuab, thiab ib yam li New York yog lub cim ntawm lub hwj chim kev lag luam ntawm Tebchaws Meskas thiab Pentagon yog lub cim ntawm nws lub zog ua rog.

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.

Petus tab tom sawv ntawm tus ntug ntawm cov pob hluav taws ntawm Nashville, hauv Panium thiab ntawm lub roob, uas sawv cev rau txoj kev sim ntsuam xyuas lub tuam tsev. Nws pom tseeb tias Laodicean Seventh-day Adventism tab tom yuav raug cem thiab raug ua kom txaj muag thaum cov pob hluav taws poob los, thiab tias Nashville, Tebchaws Meskas thiab lub ntiaj teb yuav tsum tau raug ceeb toom. Txoj xov ntawm Islam lees paub cov tub txib ib yam li hluav taws uas poob saum Carmel tau lees paub tias Eliyas yog tus yaj saub tseeb. Txawm li cas los xij, txoj kev ceeb toom rau Nashville tsis yog tsuas yog Islam ntawm kev txom nyem thib peb xwb, tsis hais txog yam hom riam phom twg raug siv hauv qhov kev tawm tsam uas los yam tsis xav txog. Txoj xov ceeb toom yuav tsum qhia meej tias vim li cas Islam thiaj raug tso cai los coj kev txiav txim los, ib txoj kev txiav txim uas pib ib lub sijhawm uas ntau txhiab lub nroog raug rhuav tshem. Kev qhia tseg ua ntej tias Islam yuav tsim ib qho kev tawm tsam uas los yam tsis xav txog rau Nashville, yuav lees paub cov tub txib, tiam sis ntawd yog ib txoj kev ceeb toom uas tsis tiav yog tias tsuas ua tau li ntawd xwb.

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.

Cov pob hluav taws ntawm Nashville yog Vajtswv txoj kev txiav txim uas pib ib ntus luv luv uas xaus rau txoj cai hnub Sunday, uas ib yam li thaum pib ntawm lub sijhawm ntawd kuj yog Vajtswv txoj kev txiav txim thiab. Vajtswv tau hais qhia Adas thiab Evas ua ntej tias qhov kev sim ntawd yog dabtsi, thiab yog lawv swb qhov kev sim ntawd ces yuav muaj dabtsi tshwm sim raws li qhov tshwm sim ntawm nws. Muam White qhia meej txog qhov tseem ceeb ntawm kev muaj peev xwm xam pom “ntawm qhov ua rau mus rau qhov tshwm sim,” thiab phau Vajlugkub qhia tias “lus foom” uas tsis muaj “qhov ua rau” yuav tsis los.

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

> Ib yam li tus noog uas ya mus los, thiab tus nqos dej uas ya ncig, txoj kev foom tsis muaj laj thawj yuav tsis los txog. Paj Lug 26:2.

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

Cov pob hluav taws saum ntuj ntawm Nashville yog “qhov tshwm sim,” thiab yog “lus foom” uas tab tom los. Txoj lus ceeb toom yuav tsum muaj nrog “qhov ua rau” thiab. Xibhwb cev Vajtswv lus Yau-na zaj lus tsis yog tsuas yog qhia kom paub txog kev puas tsuaj hauv plaub caug hnub xwb, tiam sis nws ua rau muaj kev sawv rov los thiab kev kho kom tshiab pib ntawm vajntxwv mus thoob plaws hauv pejxeem. Yam uas raug qhia ntawd ua rau vajntxwv thiab nws haiv neeg tig tawm ntawm lawv tej kev phem. Yau-na tau hais rau lawv txog txoj kev puas tsuaj uas yuav los txog, thiab nws tau hais rau lawv tias qhov ntawd yog vim lawv txoj kev ua neej phem thiab lim hiam.

> 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.

> Vim hais txog lo lus ntawd tau mus txog cuag vajntxwv ntawm Nineveh, ces nws sawv ntawm nws lub zwm txwv, muab nws lub tsho kav tawm ntawm nws, hnav khaub ncaws ntaub tsaj, thiab zaum hauv tshauv. Thiab nws kom tshaj tawm thiab luam tawm thoob plaws Nineveh raws li vajntxwv thiab nws cov nom tswv txoj cai hais tias, Tsis txhob cia neeg los tsiaj txhu, pab nyuj los pab yaj, saj ib yam dab tsi li: tsis txhob cia lawv noj mov, los haus dej: Tiamsis cia neeg thiab tsiaj txhu hnav khaub ncaws ntaub tsaj, thiab qw nrov nrov thov Vajtswv: muaj tseeb tiag, cia txhua tus tig ntawm nws txoj kev phem rov qab los, thiab ntawm txoj kev tsim txom uas nyob hauv lawv txhais tes. Jonah 3:6–8.

Islam is a trumpet power, and the seven trumpets of Revelation eight through eleven, and also chapter sixteen possess specific prophetic characteristics. The first four trumpets were judgments upon imperial Rome for passing the first Sunday law in 321. The next two trumpets were judgments upon papal Rome for passing a Sunday law in 538. The seven trumpets of Revelation eight through eleven, typify the seven last plagues of Revelation sixteen, which is God’s judgment upon mankind for Sunday enforcement.

Kev Islam yog ib lub hwjchim raj, thiab xya lub raj ntawm Tshwm Sim tshooj yim mus txog kaum ib, thiab tseem tshooj kaum rau thiab, muaj tej yam ntxwv cev Vajtswv lus tshwjxeeb. Plaub lub raj thawj yog tej kev txiav txim rau Loos vajntxwv tebchaws vim tau tshaj tawm thawj txoj kevcai Sunday xyoo 321. Ob lub raj tom qab yog tej kev txiav txim rau Loos papacy vim tau tshaj tawm ib txoj kevcai Sunday xyoo 538. Xya lub raj ntawm Tshwm Sim tshooj yim mus txog kaum ib yog tus qauv qhia txog xya lub phaj xwm txheej kawg ntawm Tshwm Sim tshooj kaum rau, uas yog Vajtswv txoj kev txiav txim saum noob neej vim kev yuam kom coj Sunday.

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

Txoj lus ceeb toom ntawm Nashville yuav tsum qhia kom meej txog cov kauj ruam uas coj mus rau ib txoj cai hnub Sunday, thiab raws li zaj lus tim khawv ntawm kev yaj saub, txoj kev txiav txim los raws tom qab, tsis yog los ua ntej qhov laj thawj. Txoj kev txiav txim yog qhov tshwm sim los ntawm kev yuam kom coj raws hnub Sunday. Tsib tug tim khawv ntawm keeb kwm zais cia hauv nqe plaub caug uas peb tab tom xav txog no muab ntau yam lus tim khawv sib txawv, tiam sis tsis zoo li cov tim khawv tibneeg, txhua txoj kab kev yaj saub sib xyaw ua ke tag nrho. Kev txheeb kom pom cov kauj ruam ntawm txoj cai hnub Sunday kawg nkaus hauv Tebchaws Meskas, yeej raug ua tiav thaum Petus muab zaj lus tim khawv ntawm Donald Trump los ua ke los piav qhia txog qhov tshwm sim ntawm cov pob hluav taws ntawm 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.

Cov lus ceeb toom ntawm Nashville rau lub ntiajteb yog tias Vajtswv pib Nws txoj kev txiav txim kawg rau tibneeg thiab rau haiv neeg nyob rau lub sijhawm ntawd. Ces ib ntu ntawm kev rhuav tshem tej nroog pib los, thiab sai sai ntawd coj mus txog rau txoj cai Hnub Sunday uas tom qab kev thim txojkev ntseeg ntawm lub tebchaws yog kev puam tsuaj ntawm lub tebchaws. Ces Xatas los txog los ua txuj ua Khetos, thiab lub koomhaum phem raug tsa los thaum kaum tus vajntxwv pom zoo muab lawv lub nceeg vaj rau cov tub sab ntawm koj haiv neeg, cov uas tsa lub zeem muag kom ruaj. Cov lus ceeb toom ntawm Nashville raug sawv cev los ntawm keeb kwm uas ua ntej Nashville, raws li Donald Trump tsim ib daim duab rau tus tsiaj qus. Txoj xov ntawm Trump yog lub suab raj ceeb toom uas ua ntej cov pob hluav taws ntawm Nashville.

We will continue these things in the next article.

Peb yuav txuas ntxiv txog tej no hauv tsab xov xwm tom ntej.

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