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# The Hidden History of Verse Forty - Number Twelve

ថ្ងៃមហាសម្ងាត់នៃខទីសែសិប — លេខដប់ពីរ

Number Twelve

លេខដប់ពីរ

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identify five different versions of the same wreck, though today, in the time period where the Holy Spirit is being withdrawn from mankind, those witnesses would no doubt include those who would invent and lie about what they saw in order to uphold their personal world-view, while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

Ja·a e ka tloaelo go bolelwa gore ge batho ba bahlano ba bone kotsi e tee ya sefatanaga, hlatse tšeo tše hlano di tla hlaloša diphetolo tše hlano tše di fapanego tša tshenyo yona yeo; le ge go le bjalo, lehono, nakong yeo Moya o Mokgethwa o tlošwago go batho, ntle le pelaelo hlatse tšeo di ka akaretša le bao ba ka hlamago le go aketša ka seo ba se bonego gore ba thekge pono ya bona ya lefase, mola ba dumela gore ka go dira bjalo ba dira tše botse. Historing ye e utilwego go na le methaladi e mmalwa e fapanego ya therešo ya boporofeta, yeo e emelago dihlatse tše di fapanego tša ditiragalo tše di swanago. Ka Lentšu la Modimo ga go na maaka, le ge gantši go e-ba le tlhathollo ya motho ye e sa phethalago ya ditiragalo tšeo; eupša dihlatse tša Baebele tša histori ye, ge di arolwa gabotse, ka moka di dumelelana.

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.

Peter ialah satu lambang bagi seratus empat puluh empat ribu dalam sejarah ini, dan kesaksiannya melambangkan suatu sejarah yang progresif bermula dari kekecewaan pada 18 Julai 2020 hingga kepada kebangkitan pada 31 Disember 2023, kemudian sebagai seseorang yang terlibat dalam ujian pertama bagi penglihatan luaran, lalu ujian kedua bagi penglihatan dalaman yang akan diikuti oleh ujian litmus bebola api Nashville, sampai kepada pengangkatan panji-panji kepada bangsa-bangsa bukan Yahudi.

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 edina adiyisɛm a ahintaw no mu sɛ nea ɔkanyan wiase nyinaa globalists no nyinaa, a wiase globalists no, Democratic Party no, ne Republican Party no mu RINOfo ka ho. Ɔwie nkɔmhyɛ su ahorow a wɔde bata aboa no honi no ho no, efisɛ wɔsɔre no fii amammuisɛm mu owu mu bio sɛ nea ɔyɛ wɔn baanu no mu awotwe no. Ohu baabiara wɔ adiyisɛm a ahintaw no mu, na wɔahyɛ no ama no adi ade bere a wɔde “active despotism” bedi kan ahyɛ United States so, na ɛno akyi no, wiase no nyinaa so. Protestantfo a wɔatew wɔn ho afi nokware no ho, sɛ Trump ne no yɔnko wɔ asase so aboa no mmɛn abien no mu no, wɔwɔ Maccabees abakɔsɛm no mu. Ɔtweasefo tumi no ahorow a ɛda adi wɔ United Nations ne Russia mu no di adanse wɔ abakɔsɛm no mu. Papacy no, sɛ wo man mu apoobɔfo no, wɔhɔ de bɔ nneɛma nyinaa ano na wɔma anisoadehu no gyina hɔ.

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.

Peter ialah engkau, pembaca yang dikasihi. Peter ialah seorang calon untuk termasuk dalam panji bagi seratus empat puluh empat ribu itu. Peter sedang berdiri di tengah, pada titik pertengahan beberapa garis nubuatan, dan dengan iman memasuki Tempat Mahakudus serta menerima perubahan yang dikerjakan oleh penglihatan akan Kristus. Peter berada di Gunung Transfigurasi, tempat ia akan diubahkan menjadi serupa dengan gambar Kristus, sementara Amerika Syarikat sedang membentuk patung binatang itu.

> “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.’

> “Balegešo, re swanetše go ba le bonyenyane bja rena ka noši gomme go be le bontši bja Modimo. O nyaka maatla a Kereke; eupša go fihla bogolong bjo bogolo bokgoni bja batho ba rena bo gogelwa dilong tšeo di sa swanelago. Nako ye ntši kudu e neelwa dikgopolong tše nnyane le ditletlebong. Modimo o nyaka re rotogele thabeng, re tsene ka go lebanya kudu pele ga gagwe. Re tsena nakong ya tlalelo yeo, go feta nako efe goba efe ya pele ga yona ge e sa le lefase le hlolwa, e tlago go nyaka boineelo bja go felela bja yo mongwe le yo mongwe yo a boletšego leina la Kriste. Modiro wa Modimo o nyaka tšohle tše di lego go rena. Eupša batho ba rena ba ka se ke ba dira boineelo bjo go fihlela dipelo tša bona di fetoga. Ba hloka tshokologo go swana le Petro. Ge ba tsošitšwe ka mokgwa wo, Kriste a ka re go bona, ‘Tiiša bana beno,’ ‘Disa dinku tša ka,’ ‘Disa dikwana tša ka.’”

> “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.

> “Apabila kuasa ilahi digabungkan dengan usaha manusia, pekerjaan itu akan tersebar seperti api dalam tunggul jerami. Allah akan memakai sarana-sarana yang asalnya tidak akan dapat diselidiki oleh manusia; malaikat-malaikat akan melakukan suatu pekerjaan yang manusia sebenarnya dapat beroleh berkat untuk melaksanakannya, sekiranya mereka tidak mengabaikan untuk menjawab tuntutan-tuntutan Allah. Pekerjaan itu sekarang dikemukakan kepada manusia. Maukah ia menerimanya? Pada masa ini ada banyak pintu yang tidak terkunci dan terbuka lebar bagi para pekerja. Maukah mereka masuk melalui pintu-pintu itu? Siapakah yang siap, pada panggilan Sang Guru, untuk berkata, ‘Ini aku, Tuhan, utuslah aku’? Seruan Makedonia datang kepada kita dalam permohonan-permohonan yang memilukan dari segala penjuru dunia, ‘Menyeberanglah dan tolonglah kami.’” Review and Herald, 15 Desember 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.

Tlei khawiah kan lo kal a ngai a, Peter anga inthleng thar tur kan ni; chutiangin kan tih chuan, Isaiah anga kan thianghlim vek ang. He thianghlimna hi Pathian thiltihtheihna leh mihring thawh hona an lo inzawm hunah a famkim angin a entir a ni. Verse sawmli-a a thup chanchinah Macedonian kohna a thleng.

> “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.

> “Tsona e fitlhile gore go dirwe maiteko a a tlhomameng mo ditoropong tsa rona. Balang Luke 21. Ono ke molaetsa wa nako eno, mme o kwadilwe go ya kokomaneng eno ya bokhutlo. Ga re a tshwanela go letla sepe go tsena magareng ga rona le tiro e Modimo a re neileng yone gore re e dire. Go tshwanetse ga dirwa maiteko a a kgethegileng go baya boammaaruri fa pele ga ba ba mo ditoropong.

> “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.

> “အခြားသူတို့၏ ချို့ယွင်းချက်များကို ရွေးထုတ်၍ ဝေဖန်နေခြင်း၌ အချိန်မဖြုန်းစေကြနှင့်။ အငြင်းပွားခြင်းအမျိုးမျိုးသည် ရပ်စဲရမည်။ ညီအစ်ကိုချင်းကဲ့သို့ အပြန်အလှန် ချစ်ကြရမည်။ ဘုရားသခင်နှင့်အတူ တောင်ပေါ်သို့ တက်ကြစို့၊ ထိုသို့ပြုလျှင် ဘုရားသခင်၏ ဘုန်းတော်၏ အလင်းရောင်ပြန်ဟပ်မှုကို ကိုယ်တော်ထံမှ ယူဆောင်လျက် ပြန်လာနိုင်မည်။ ထိုအရာကို ရရှိနိုင်သော တစ်ခုတည်းသော နေရာမှာ ဘုရားသခင်နှင့်အတူရှိသော တောင်ပေါ်၌သာ ဖြစ်သည်။ ထာဝရဘုရား၏ နှုတ်ကပတ်တော်ကို ကိုယ်တော်၏ ပညတ်တရား၌ ဖော်ပြထားသကဲ့သို့ လေ့လာရာ၌ ဆောင်ရွက်ရမည့် အမှုတစ်ရပ် ရှိ၏။ ပေါ့ပေါ့ပါးပါး ဖတ်ရှုခြင်းများစွာ ရှိခဲ့ပြီးပြီ၊ သို့သော် အမှန်တကယ် လေ့လာဆည်းပူးခြင်းသည် မည်မျှ ရှိသနည်း။ ခရစ်တော်သည် လူတို့အလယ်၌ နေထိုင်တော်မူ၍ ထိုပညတ်တရား၏ အတိအကျ စည်းမျဉ်းတော်များကို လောက၌ ဟောပြောတော်မူ၏။”

> “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.

> “Pekerjaan itu tidak lama lagi akan dipersingkat dalam kebenaran. Kita harus menjadi lebih tekun dan lebih saleh dalam usaha kita untuk meneruskannya sampai tuntas. Waktunya telah tiba bahwa kita bukan saja harus giat, melainkan kita harus memusatkan kegiatan itu supaya memberi hasil. Jika kita meluangkan lebih banyak waktu di atas gunung bersama Allah, pekerjaan kita akan lebih berhasil.

> “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.

> “Power ya go tshwanetse go tsena mo therong ya rona ka tsela e e kgodisang go feta. Tšhaka ya Mowa e tshwanetse go leodiwa sesha mme e romelwe ka maatla. A re tla ikitlaetsa mo go seno jaaka batho ba ba nang le tsotlhe tsotlhe tsa bosakhutleng fa pele ga bone? Re batla gore maatla a Mowa o o Boitshepo a tswele pele mme a feleletse tiro ya Modimo mo lefatsheng.” 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.

ꞌ으슨자잉은 또 지성소인 그 산에서 신성은 우리의 인성과 결합되며, 누가복음 21장은 마지막 세대에게 주어진 기별이니, 그들은 도성들에게 마지막 경고를 전하여야 한다. 도성들에 대한 그 경고는, 만일 우리가 그 산으로 나아가 그분의 형상으로 변화되기를 거절한다면, 천사들이 성취할 사업이다. 그 사업은 도성들을 위한 것이니, 이는 마지막 세대가 “수천의 도시들”이 멸망당할 시대에 살기 때문이다. 도성들의 멸망에 관한 예언적 기간은 내슈빌의 불덩이들과 함께 시작되며, 경고하는 사업도 거기서 시작되고, 그 사업은 누가복음 21장에서 확인된다. 우리는 여러 해 동안 누가복음 21장이 셋째 화의 이슬람에 관한 경고임을 거듭하여 제시하여 왔다.

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.

Dalam Lukas 21, Yesus menelusuri sejarah mulai dari penolakan Israel kuno sebagai umat pilihan Allah, terus hingga akhir Zaman Kegelapan penganiayaan kepausan, lalu masuk kepada tanda-tanda yang mengawali sejarah Millerit. Sejarah Millerit menggambarkan sejarah seratus empat puluh empat ribu.

> 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.

> Atëherë do të bien nga tehu i shpatës dhe do të çohen robër ndër të gjitha kombet; dhe Jeruzalemi do të shkelet nga johebrenjtë, derisa të plotësohen kohët e johebrenjve. Dhe do të ketë shenja në diell, në hënë dhe në yje; dhe mbi dhe shqetësim kombesh, me pështjellim; deti dhe valët do të gjëmojnë; zemrat e njerëzve do t’u lëshojnë nga frika dhe nga pritja e atyre gjërave që po vijnë mbi dhe; sepse fuqitë e qiejve do të tronditen. Dhe atëherë do ta shohin Birin e njeriut duke ardhur në një re me fuqi dhe lavdi të madhe. 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.

Johane, kha ndima ya vhu fumi na nthihi ya Nzumbululo, u ṱalusa uri miṅwaha ya 1,260 ya vhuhosi ha vhapapa yo ṋewa nga vhuporofita “kha Vhannḓa,” nahone Luka u sumbedza uri nga 1798, tshifhinga tsha Vhannḓa tsho ḓadziseka. Nga murahu ha zwenezwo Kristo a amba nga ha zwiga zwi re ḓuvhani, ṅwedzini na ṋaledzini zwine zwa swaya musings of the Millerite movement, a fhedzisa nga maipfi aya: “u tsikeledzea ha dzitshaka, hu na u kundelwa; lwanzhe na magabelo zwi tshi vhomba; mbilu dza vhathu dzi tshi kundwa nga nyofho, na nga u lavhelesa zwine zwa khou ḓa kha ḓifhasi.” “U tsikeledzea ha dzitshaka” kha Luka ndi “u sinyutshela ha dzitshaka” kha Nzumbululo.

> 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.

> Monyetla e ne e galefile, mme bogale jwa gago bo tlile, le nako ya baswi, gore ba atlholwe, le gore o neye batlhanka ba gago baporofeti tuelo, le baitshepi, le ba ba boifang leina la gago, ba bannye le ba bagolo; mme o senye ba ba senyang lefatshe. Tshenolo 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.

“Kemurkaan” Tuhan berlaku dalam tujuh malapetaka yang terakhir, dan bermula apabila Mikhael bangkit lalu masa percubaan manusia berakhir. Kemarahan bangsa-bangsa ialah suatu tempoh yang membawa kepada penutupan masa percubaan. Kemarahan bangsa-bangsa itu bermula pada 9/11, apabila Islam daripada celaka yang ketiga tiba, dengan demikian menandakan tibanya hujan akhir.

> “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.

> “Aa ndzi vona leswaku ku kariha ka matiko, vukarhi bya Xikwembu, ni nkarhi wo avanyisa lava feke a swi hambanile naswona a swi ri swilo leswi hlawulekeke, xin’wana xi landzela xin’wana; na swona ndzi vona leswaku Mikayele a a nga si yima, naswona nkarhi wa maxangu, lowu nga si tshama wu va kona, a wu nga si sungula. Sweswi matiko ma le ku kariheni, kambe loko Muprista wa hina Lonkulu a hetile ntirho wa Yena etempeleni, U ta yima, a ambala swiambalo swa ku rihisela, kutani makhombo ya nkombo ya makumu ma ta chuluriwa.

> “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.

> “Ndzi vonile leswaku tintsumi ta mune a ti ta khoma mimoya ya mune ku fikela loko ntirho wa Yesu wu hetiwile endhawini yo kwetsima, kutani hi kona ku nga ta ta makhombo ya nkombo yo hetelela.” Early Writings, 36.

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

Dalam sejarah Millerit, pembangkitan amarah bangsa-bangsa, atau sebagaimana dicatat oleh Lukas, “kesesakan bangsa-bangsa,” digenapi oleh 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.

> “Pada tahun 1838 Turki terlibat dalam peperangan dengan Mesir. Orang Mesir tampak berada di ambang meruntuhkan kekuasaan Turki. Untuk mencegah hal ini, empat kuasa besar Eropa, yaitu Inggris, Rusia, Austria, dan Prusia, campur tangan untuk menopang pemerintahan Turki.” Uriah Smith, Synopsis of Present Truth, 218.

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

Ngo 1838, into ebibizwa ngokuthi “umbuzo wasempumalanga” sasinyakazisa izizwe, futhi “umbuzo wasempumalanga” wawuyi-Islamu, umoya wasempumalanga waseBhayibhelini. Umlando wamaMillerite wabona izizwe zinyakaziswa yi-Islamu, kwase kuthi iNkosi yeza ngamafu eNdalweni eNgcwelengcwele kakhulu, ngaleyo ndlela kufanekiswa isikhathi lapho iNkosi iza ngamafu ekuFikeni kwayo kwesiBili. Ngaphambi kokufika kwayo ngamafu, i-Islamu icindezela izizwe, futhi lona ngumlayezo uPetru awuphiwe ukuba awumemezele emizini kusengaphambili kokubhujiswa “kwezinkulungwane zemizi.” Isikhathi sokubhujiswa kwemizi siqala 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.’

> “Sekiranya umat Allah mempunyai kesedaran akan kebinasaan yang bakal menimpa ribuan kota, yang kini hampir sepenuhnya diserahkan kepada penyembahan berhala! Tetapi banyak daripada mereka yang sepatutnya memberitakan kebenaran sedang menuduh dan menghukum saudara-saudara mereka. Apabila kuasa pertobatan daripada Allah turun ke atas akal budi, akan berlakulah suatu perubahan yang nyata. Manusia tidak akan mempunyai kecenderungan untuk mengkritik dan meruntuhkan. Mereka tidak akan berdiri pada kedudukan yang menghalang terang daripada bersinar kepada dunia. Kritikan mereka, tuduhan mereka, akan berhenti. Kuasa-kuasa musuh sedang berhimpun untuk peperangan. Pertentangan yang keras ada di hadapan kita. Rapatlah bersama, saudara-saudaraku lelaki dan perempuan, rapatlah bersama. Ikatkanlah dirimu dengan Kristus. ‘Janganlah kamu berkata, Suatu pakatan,... dan janganlah kamu takut akan apa yang mereka takuti, dan janganlah gentar. Kuduskanlah TUHAN semesta alam itu sendiri; biarlah Dia menjadi ketakutanmu, dan biarlah Dia menjadi kegentaranmu. Maka Dia akan menjadi tempat kudus; tetapi juga menjadi batu sandungan dan batu penghalang bagi kedua-dua kaum Israel, menjadi jerat dan perangkap bagi penduduk Yerusalem. Dan banyak di antara mereka akan tersandung, dan jatuh, dan diremukkan, dan terjerat, dan tertangkap.’”

> “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.

> “Dunia adalah suatu pentas. Para pelakon, iaitu para penghuninya, sedang bersiap sedia untuk memainkan peranan masing-masing dalam drama agung yang terakhir. Allah tidak lagi dipedulikan. Di kalangan massa besar umat manusia tidak ada kesatuan, kecuali apabila manusia bersekutu untuk melaksanakan tujuan-tujuan mementingkan diri mereka. Allah sedang memerhati. Maksud-maksud-Nya berhubung dengan para takluk-Nya yang memberontak akan digenapi. Dunia ini tidak telah diserahkan ke dalam tangan manusia, meskipun Allah sedang mengizinkan unsur-unsur kekeliruan dan kekacauan berkuasa untuk suatu waktu. Suatu kuasa dari bawah sedang bekerja untuk mendatangkan babak-babak besar yang terakhir dalam drama itu,—Satan datang sebagai Kristus, dan bekerja dengan segala tipu daya kefasikan di antara mereka yang sedang mengikat diri mereka bersama-sama dalam persatuan-persatuan rahsia. Mereka yang menyerah kepada nafsu untuk bersekongkol sedang melaksanakan rancangan-rancangan musuh. Sebab itu akan diikuti oleh akibatnya.”

> “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.

> “Pelanggaran hampir mencapai batasnya. Kekacauan memenuhi dunia, dan suatu kengerian besar segera akan menimpa umat manusia. Akhirnya sudah sangat dekat. Kita yang mengetahui kebenaran seharusnya sedang mempersiapkan diri bagi apa yang segera akan menimpa dunia sebagai suatu kejutan yang dahsyat.” Review and Herald, 10 September 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.

“বিভ্রান্তি ও বিশৃঙ্খলার উপাদানসমূহ” সেই ব্যবস্থার ফলরূপে প্রস্তুত করা হচ্ছে, যাকে সিস্টার হোয়াইট “উচ্চতর শিক্ষা” বলে চিহ্নিত করেছেন, এবং যাকে তিনি আরও “অধর্মের গুপ্ত রহস্য” বলেও অভিহিত করেছেন। ন্যাশভিলের পার্থেনন মন্দির সেই মিথ্যা শিক্ষার প্রতীক, যা এখন “বিভ্রান্তি ও বিশৃঙ্খলা” উৎপন্ন করছে, এবং যা “কিছু সময়ের জন্য প্রাধান্য” বিস্তার করে। ন্যাশভিলের উপর অগ্নিগোলকসমূহ ইসলাম দ্বারা আনা হয়, এবং সেগুলো “ভাল ও মন্দের জ্ঞানের বৃক্ষ”-এর উপর ঈশ্বরের বিচারকে প্রতিনিধিত্ব করে। ন্যাশভিলে আঘাত হানার সঙ্গে সঙ্গে মধ্যরাত্রির ক্রন্দনের ঘোষণার স্বল্পকালীন সময় শুরু হয় এবং তা রবিবারের আইন পর্যন্ত নিয়ে যায়, যেখানে যিশাইয়ার অশুভ “জোট” তার চূড়ান্ত পদক্ষেপ গ্রহণ করে, যখন পৃথিবীকে বাধ্য করা হয় সেই এক-বিশ্ব সরকার গ্রহণ করতে, যা প্রকাশিতবাক্য তেরো অধ্যায়ে পশুর প্রতিমা হিসেবে চিহ্নিত। অশুভ জোট সম্পর্কে যিশাইয়ার এই সনাক্তকরণ এক লক্ষ চুয়াল্লিশ হাজারের সীলমোহর প্রাপ্তির সঙ্গে সামঞ্জস্যপূর্ণ।

> 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.

> Mәsihlik qavum bu xalq «birikmə» deydighanlarning hemmisige «birikmə» demanglar; ularning qorqqunchidin qorqmanglar, vehimige tüşmanglar. Qoshunlarning Rebbi bolghan Perwerdigarni muqeddes dep bilinglar; silerning qorqqunchinglar hem silerning dehshitinglar U bolsun. U muqeddes bir panahgah bolidu; lékin Israilning ikki öyi üchün putlash taşi, tajawuz qiyasi, Yerusalemdikilar üchün tuzaq we qapqan bolidu. Ularning arisida köpchiligi putlashidu, yiqilidu, sundurulidu, tuzaqqa tüşidu we tutulidu.

> 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.

> Tautkan kesaksian itu, meteraikan hukum Taurat di antara murid-murid-Ku. Dan aku akan menantikan TUHAN, yang menyembunyikan wajah-Nya terhadap kaum Yakub, dan aku akan berharap kepada-Nya. Sesungguhnya, aku dan anak-anak yang telah diberikan TUHAN kepadaku adalah tanda dan keajaiban di Israel dari TUHAN semesta alam, yang berdiam di gunung Sion. Dan apabila orang berkata kepadamu: Carilah kepada arwah-arwah dan kepada para pemanggil roh yang berbisik dan berkomat-kamit — tidakkah suatu bangsa harus mencari kepada Allahnya? Patutkah orang mencari kepada yang mati demi yang hidup? Kepada hukum Taurat dan kepada kesaksian! Jika mereka tidak berbicara sesuai dengan firman ini, maka sesungguhnya tidak ada terang di dalam mereka. Yesaya 8:12–20.

The passage from Sister White identifies that a season of “confusion and disorder” leads to “Satan coming as Christ.” Satan appears impersonating Christ at the Sunday law.

Temana e tswang mo go Kgaitsadi White e supa gore paka ya “pherekano le tlhakatlhakano” e isa kwa go “Satane a tla jaaka Keresete.” Satane o bonala a ikgantsha jaaka Keresete ka nako ya molao wa Tshipi.

> “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.

> “Ka molao-taelo o qobellang ho thehoa ha Bopapa ka ho tlōla molao oa Molimo, sechaba sa rōna se tla ikarola ka botlalo ho lokeng. Ha Boprotestanta bo tla otlolla letsoho la bona ka mose ho lekhalo ho tšoara letsoho la matla a Roma, ha bo tla nanabela ka mose ho mohohlo ho tšoarana ka matsoho le Bomoea, ha, tlas’a tšusumetso ea kopano ena e menahaneng hararo, naha ea rōna e tla latola molao-motheo o mong le o mong oa Molaotheo oa eona e le ’muso oa Boprotestanta le oa repaboliki, ’me e tla etsa tokisetso bakeng sa ho hasoa ha mashano le lithetso tsa bopapa, joale re ka tseba hore nako e fihlile ea tšebetso e hlollang ea Satane le hore bofelo bo atametse.” 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.

Nako ea “pherekano le tlhakatlhakano” e tla pele ho molao oa Sontaha. Nakoana pele ho molao oa Sontaha, nakong e emeloang ka setšoantšo ke seboka sa liahelo sa Exeter le matsatsi a leshome ka phaposing e kaholimo pele ho Pentekonta, ba likete tse lekholo le mashome a mane a metso e mene ba tshwanetse ho “atamelana, banab’eso le likhaitseli, … le tlamahane le Kreste.” Ho tšoauoa ka tiiso ho etsahala pele ho molao oa Sontaha, ’me ke historing eo moo mokhatlo o mobe oa selekane o qalang mosebetsi oa oona oa ho qetela oa ho theha puso e le ’ngoe ea lefatše lohle.

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.”

Dalam masa pemeteraian, Kristus akan menjadi tempat kudus bagi orang-orang benar, tetapi batu sandungan bagi orang-orang fasik. Ia akan menjadi “jerat dan perangkap bagi penduduk Yerusalem,” yang merupakan “banyak orang” yang tersandung, tetapi bagi sedikit orang yang dimeteraikan “Dia” akan menjadi “ketakutan” mereka.

“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.

“Ragam” terhadap Allah ialah apa yang Hawa tidak miliki, dan mereka yang benar-benar takut akan Allah memiliki jenis ketakutan yang berbeda daripada ketakutan yang menimpa banyak orang yang tersandung. Kedua jenis ketakutan itu menandai mereka yang lulus dan mereka yang gagal dalam proses pengujian. Mereka yang lulus dimeteraikan; mereka yang tidak lulus dilambangkan oleh angka lima, sebab mereka “tersandung, dan jatuh, dan diremukkan, dan terjerat, dan tertangkap.” Waktu pemeteraian, yang digambarkan terjadi sebelum undang-undang hari Minggu, ketika ada suatu masa kekacauan dan ketidakteraturan, ialah saat perumpamaan tentang kesepuluh gadis itu digenapi.

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.

Bang ba seng bakae ba ba kaneloeng, fa ba bapisiwa le bontsi jo bo kgotšwang, ke bao ba “letelang” Morena; ka jalo ba supa barweetsana ba ba botlhale ba ba neng ba “letile.” Gape go na le go leta ga boporofeti go go itshepisitsweng le go go sa itshepang mo teng ga ditlhopha tse pedi tsa barweetsana, mo go tsamaisanang le mefuta e mebedi ya poifo.

> “‘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.

> “‘Semasa pengantin lelaki berlengah-lengah, mereka semua mengantuk lalu tertidur.’ Dengan kelengahan pengantin lelaki itu dilambangkan berlalunya waktu ketika Tuhan diharapkan datang, kekecewaan, dan kelihatan seolah-olah ada penangguhan. Dalam masa ketidakpastian ini, minat orang yang dangkal dan yang setengah hati segera mula goyah, dan usaha mereka mula menjadi kendur; tetapi mereka yang imannya diasaskan pada pengetahuan peribadi akan Alkitab mempunyai suatu batu karang di bawah kaki mereka, yang tidak dapat dihanyutkan oleh gelombang kekecewaan. ‘Mereka semua mengantuk lalu tertidur;’ satu golongan dalam ketidakpedulian dan penelantaran iman mereka, golongan yang satu lagi dengan sabar menantikan sehingga terang yang lebih jelas diberikan. Namun demikian, pada malam pencobaan itu golongan yang kemudian ini tampaknya kehilangan, sampai pada suatu tahap, semangat dan pengabdian mereka. Mereka yang setengah hati dan dangkal itu tidak lagi dapat bersandar pada iman saudara-saudara mereka. Setiap orang harus berdiri atau jatuh bagi dirinya sendiri.” 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.

Ba ba emelang ka mokhoa o halalelitsoeng ba tshwanetse ho ba “lipontšo le limakatso” ha ba phahamisetsoa lefatše joaloka folakha nakong ea molao oa Sontaha, ha taba ea sefate sa tsebo ea botle le bobe e emela tsebo ea “ba nang le meea e tloaelaneng, le ea baloi ba nyenyeletsang, ba bileng ba honothang” le tsebo e supiloeng ke “molao le bopaki.” Ke teko e tšoanang le eo Eva le Adama ba ileng ba tobana le eona. Na re amohela thuto eo ho eona ’nete e tsoakiloeng le ho kopanngoa le phoso, kapa na re ema holim’a “ho rialo Morena,” hobane haeba ba sa bue ho ea ka Lentsoe lena, ke hobane ha ho na leseli ho bona. Thuto ea ’nete le ea bohata ke mola o moholo oa ’nete khang e kholo pakeng tsa Kreste le Satane. Nashville ke letšoao la bofetoheli khahlanong le Lentsoe la Molimo, ka tieo e tšoanang feela le eo Sodoma e leng letšoao la boitšoaro bo hlephileng ka eona, le eo New York e leng letšoao la matla a moruo a United States ka eona, ’me Pentagon e le letšoao la matla a eona a sesole.

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.

Peter ema emi mbughị nke bọọlụ ọkụ nke Nashville, na Panium na n’elu ugwu ahụ, nke na-anọchi anya ule ụlọ nsọ ahụ. Ọ ghọtara na Laodikia nke Seventh-day Adventism na-achọ ịnata ịba mba ma mee ihere mgbe bọọlụ ọkụ ahụ ga-ada, nakwa na a ghaghị ịdọ Nashville, United States, na ụwa aka ná ntị. Ozi nke Islam na-akwado ndị ozi ahụ, dịka ọkụ ahụ dara na Kamel si kwado na Ịlaịja bụ ezi onye amụma. Ma ịdọ aka ná ntị e nyere Nashville abụghị nanị Islam nke ahụhụ nke atọ, ma ya fọdụdị ụdị ngwa agha ndị a na-eji eme mwakpo mberede ahụ. Ozi ịdọ aka ná ntị ahụ ga-akọwapụta ihe mere e ji kwe ka Islam wetara ikpe, ikpe nke na-amalite oge ebe a na-ebibi ọtụtụ puku obodo. Iji kpọọpụta tupu oge eruo na Islam ga-eweta mwakpo mberede n’elu Nashville ga-eme ka ndị ozi ahụ bụrụ ndị a kwadoro, ma ọ bụ ịdọ aka ná ntị na-ezughị ezu ma ọ bụrụ na nke ahụ bụ naanị ihe ọ na-eme.

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.

Bolokwane jwa molelo jwa Nashville ke katlholo ya Modimo e e simololang lobaka lo lokhutshwane lo lo khutlang ka molao wa Tshipi, o le one gape, jaaka kwa tshimologong ya lobaka loo, e le katlholo ya Modimo. Modimo o ne a bolelela Adame le Efa pele gore teko e ne e le eng, le gore ditlamorago e ne e tla nna dife fa ba ka palelwa ke teko eo. Kgaitsadi White o supa botlhokwa jwa go kgona go akanya “go tswa mo sesong go ya mo ditlamoragong,” mme Baebele e bontsha gore “thogako” e e se nang “sesosa” ga e kitla e tla.

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

> Sama seperti burung yang mengembara, seperti layang-layang yang terbang ke sana ke mari, demikianlah kutuk yang tanpa sebab tidak akan datang. Amsal 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.

Fireballs Nashville adalah “akibat”, dan “kutuk” yang datang. Pekabaran amaran itu mesti merangkumi “penyebabnya.” Pekabaran nabi Yunus bukan sekadar pengenalpastian kebinasaan dalam empat puluh hari, tetapi telah menghasilkan suatu kebangunan rohani dan reformasi daripada raja hingga kepada seluruh penduduk. Apa yang telah dikenal pasti itu menyebabkan raja dan rakyatnya berpaling daripada jalan-jalan mereka yang jahat. Yunus telah memberitahu mereka tentang kebinasaan yang akan datang, dan dia memberitahu mereka bahawa hal itu berlaku kerana kehidupan mereka yang fasik dan jahat.

> For word came unto the king of Nineveh, and he arose from his throne, and he laid his robe from him, and covered him with sackcloth, and sat in ashes. And he caused it to be proclaimed and published through Nineveh by the decree of the king and his nobles, saying, Let neither man nor beast, herd nor flock, taste anything: let them not feed, nor drink water: But let man and beast be covered with sackcloth, and cry mightily unto God: yea, let them turn every one from his evil way, and from the violence that is in their hands. Jonah 3:6–8.

> Kerana perkhabaran itu sampai kepada raja Niniwe, lalu bangkitlah ia dari takhtanya, ditanggalkannya jubahnya, diselubunginya dirinya dengan kain kabung, dan duduklah ia di dalam abu. Maka disuruhnya supaya hal itu dimaklumkan dan diisytiharkan di seluruh Niniwe menurut titah raja dan para pembesarnya, demikian bunyinya: Janganlah manusia mahupun binatang, kawanan lembu mahupun kawanan kambing domba, merasai apa-apa pun; janganlah mereka makan, dan janganlah minum air. Tetapi hendaklah manusia dan binatang diselubungi dengan kain kabung, dan berseru dengan sekuat-kuatnya kepada Allah; bahkan hendaklah masing-masing berbalik dari jalannya yang jahat, dan dari keganasan yang ada pada tangan mereka. Yunus 3:6–8.

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

Islam ialah suatu kuasa sangkakala, dan ketujuh-tujuh sangkakala dalam Wahyu fasal lapan hingga sebelas, serta juga fasal enam belas, mempunyai ciri-ciri nubuatan yang khusus. Empat sangkakala yang pertama merupakan penghakiman ke atas Roma empayar kerana meluluskan undang-undang Ahad yang pertama pada tahun 321. Dua sangkakala yang berikutnya merupakan penghakiman ke atas Roma kepausan kerana meluluskan undang-undang Ahad pada tahun 538. Ketujuh-tujuh sangkakala dalam Wahyu fasal lapan hingga sebelas melambangkan tujuh bala yang terakhir dalam Wahyu fasal enam belas, yang merupakan penghakiman Allah ke atas umat manusia kerana penguatkuasaan hari Ahad.

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.

Amololo ka temoso a Nashville a tshwanetse go supa dikgato tse di isang kwa molaong wa Tshipi, mme go ya ka bosupi jwa boporofeti, katlholo e tla morago, e seng pele ga sesosa. Katlholo ke ditlamorago tsa go patelediwa ga Tshipi. Basupi ba le batlhano ba hisitori e e fitlhegileng ya temana ya masome a mane e re e akanyetsang ba naya bosupi jo bo farologaneng, mme go farologana le basupi ba batho, mela yotlhe ya boporofeti e tlhakanelana. Go supa dikgato tsa molao wa bofelo wa Tshipi kwa United States go fitlhelediwa fa Petoro a kopanya bosupi jwa Donald Trump go tlhalosa ditlamorago tsa dibolo tsa molelo tsa 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.

Amaran ka Nashville kepada dunia ialah bahawa pada ketika itu Allah memulakan penghakiman-Nya yang terakhir ke atas manusia dan bangsa-bangsa. Suatu tempoh kebinasaan kota-kota kemudian bermula dan dengan segera membawa kepada undang-undang Ahad, di mana kemurtadan nasional diikuti oleh kebinasaan nasional. Setelah itu, Iblis datang menyamar sebagai Kristus, dan persekutuan jahat didirikan apabila kesepuluh raja bersetuju untuk menyerahkan kerajaan mereka kepada perompak-perompak daripada bangsamu, yang menegakkan penglihatan itu. Amaran Nashville dilambangkan oleh sejarah yang mendahului Nashville sebagaimana yang diwakili oleh Donald Trump yang membentuk suatu patung kepada binatang itu. Pekabaran Trump ialah sangkakala amaran yang mendahului bola-bola api Nashville.

We will continue these things in the next article.

Kami akan meneruskan hal-hal ini dalam artikel berikutnya.

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