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# The Hidden History of Verse Forty - Number Twelve

Kwembali Efihlakeleyo Yendima Yamashumi Amane — Inombolo Yeshumi Elinesibini

Number Twelve

Inamba Cumi na Mbili

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identify five different versions of the same wreck, though today, in the time period where the Holy Spirit is being withdrawn from mankind, those witnesses would no doubt include those who would invent and lie about what they saw in order to uphold their personal world-view, while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

Zvinowanzo taurwa kuti kana vanhu vashanu vakaona tsaona imwe chete yemotokari, zvapupu zvishanu izvozvo zvaizotsanangura shanduro shanu dzakasiyana dzengozi imwe cheteyo; asi nhasi, panguva iyo Mweya Mutsvene ari kubviswa kubva kuvanhu, pasina kupokana zvapupu izvozvo zvaizosanganisirawo vaya vaizofungidzira nokunyepa pamusoro pezvavakaona kuti vatsigire maonero avo enyika, vachitenda kuti vari kuita zvakanaka pakudaro. Munhoroondo yakavanzika mune mitsara yakati wandei yakasiyana yechokwadi chechiporofita, inomirira zvapupu zvakasiyana zvezviitiko zvimwe chete. MuShoko raMwari hamuna nhema, kunyange zvazvo kazhinji paine dudziro dzevanhu dzisina kukwana pamusoro pezviitiko izvozvo; asi zvapupu zveBhaibheri zvenhoroondo iyi, zvakapatsanurwa zvakarurama, zvose zvinowirirana.

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

Petro ni chisanizo cha wale elfu mia moja na arobaini na nne katika historia, na ushuhuda wake unawakilisha historia inayoendelea kutoka katika kufadhaika kwa Julai 18, 2020, hadi katika mwamko wa Desemba 31, 2023, kisha kama mmoja aliyehusika katika jaribu la kwanza la maono ya nje, halafu jaribu la pili la maono ya ndani litakalofuatwa na jaribu bainifu la mipira ya moto ya Nashville, hadi kuinuliwa kwa bendera kwa Mataifa.

Donald Trump is in that hidden history as the one who stirs up all the globalists consisting of the world globalists, the Democratic party and the RINO’s of the Republican party. He fulfills the prophetic characteristics associated with the image of the beast, being resurrected from political death as the eighth that is of the seven. He is located throughout the hidden history, destined to be ruling when “active despotism” is enforced first upon the United States and thereafter the world. Apostate Protestantism, as Trump’s counterpart in the two horns of the earth beast is there in the history of the Maccabees. The various manifestations of the dragon power in the United Nations and Russia bear witness in the history. The papacy, as the robbers of thy people, is there to tie everything together and establish the vision.

Donald Trump ari munhau yakavigwa iyoyo somunhu anomutsa vose vepasi rose vanotsigira hurongwa hwepasi rose, vanosanganisira vepasi rose vehurongwa ihwohwo, bato reDemocratic, uye maRINO ebato reRepublican. Anozadzisa zviratidzo zvechiporofita zvinobatanidzwa nomufananidzo wechikara, achimutwa kubva kurufu rwezvematongerwo enyika somwechisere anobva kune vanomwe. Anoonekwa munhau yose yakavigwa, akagadzirirwa kutonga panguva iyo “active despotism” ichatanga kumanikidzirwa pamusoro peUnited States, uye shure kwaizvozvo pamusoro penyika yose. Chipurotesitendi chakatsauka pakutenda, sechimwe chake mumanyanga maviri echikara chepanyika, chiripo ipapo munhoroondo yavaMaccabees. Kuratidzwa kwakasiyana-siyana kwesimba reshato muUnited Nations neRussia kunopupura munhoroondo. Upapa, sembavha dzavanhu vako, huripo kuti husunge zvinhu zvose pamwechete nokusimbisa chiratidzo.

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.

Pedro ndiwe, muŵerengi wakutemweka. Pedro ni munthu wakwenelera kuŵa pakati pa ŵakupenjera wa ŵanthu wani handiredi na makumi ghanayi na ŵanayi sauzandi. Pedro wali kuyimirira pakati nadi, pa malo ghapakati gha mizere yinandi ya uchimi, ndipo mwa chipulikano wakunjira mu Malo Ghakupatulika Chomene na kupokera kusanduka uko kukuchitika chifukwa cha mboniwoni ya Khristu. Pedro wali pa Phiri la Kusanduka, uko wakwenera kusandulika kuŵa mu chikozgo cha Khristu, apo United States yikupanga chikozgo cha chikoko.

> “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.’

> “Hama, tinofanira kuva nezvishoma zvedu pachedu, uye nezvizhinji zvaMwari. Anoda simba reChechi; asi zvikuru kwazvo kugona kwevanhu vedu kuri kunyudzwa muzvinhu zvisina kukodzera. Nguva yakawandisa iri kupirwa kumifungo miduku nezvikumbiro zviduku. Mwari anoda kuti tikwire mugomo, tipinde zvakananga zvikuru pamberi pake. Tiri kupinda mudambudziko, iro, kupfuura chero imwe nguva yapfuura kubva pakatanga nyika, richada kuzvitsaurira kwakazara kwomunhu mumwe nomumwe akadana zita raKristu. Basa raMwari rinoda zvose zvirimo matiri. Asi vanhu vedu havazomboiti kuzvitsaurira uku kusvikira mwoyo yavo yashandurwa. Vanoda kutendeuka sezvakaitawo Petro. Kana vamutsidzirwa saizvozvo, Kristu angati kwavari, ‘Simbisa hama dzako,’ ‘Fudza makwai angu,’ ‘Fudza makwayana angu.’”

> “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.

> “Lokacin da ikon Allah ya haɗu da ƙoƙarin ɗan adam, aikin zai bazu kamar wuta a cikin ciyawa busasshiya. Allah zai yi amfani da hanyoyi waɗanda asalin su mutum ba zai iya ganewa ba; mala’iku za su yi aikin da mutane za su iya samun albarkar yi, da ba su yi sakaci da amsa abin da Allah yake nema daga gare su ba. Yanzu an gabatar da aikin ga mutum. Shin zai karɓe shi? A wannan lokaci akwai ƙofofi masu yawa da aka buɗe, aka kuma bude su gaba ɗaya domin ma’aikata. Shin za su shiga ta waɗannan ƙofofi? Wane ne yake a shirye, idan Maigida ya yi kira, ya ce, ‘Ga ni nan, Ubangiji, aike ni’? Kiran Makidoniya yana zuwa gare mu cikin roƙo mai ban tausayi daga kowane sashe na duniya, ‘Ku haye ku zo ku taimake mu.’” 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.

Tinofanira kuuya kugomo tichishandurwa, sezvakaitwa Petro; uye kana tichiita izvi, tichanatswa, sezvakaitwa Isaya. Kunatswa uku kunoratidzwa sokunozadzikiswa kana simba roUmwari rabatanidzwa nokushingaira kwomunhu. Kudanwa kweMakedhonia kunoitika munhoroondo yakavanzika yendima makumi mana.

> “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.

> “යෝජිත ක්‍රියාමාර්ග දැඩිව ගනු ලබන කාලය අපගේ නගරවලදී පැමිණ තිබේ. ලූක් 21 කියවන්න. මෙය මේ කාලය සඳහා වූ පණිවුඩයයි; එය ලියනු ලැබ ඇත්තේ අවසානයේ මෙම පරම්පරාව සඳහා ය. දෙවියන්වහන්සේ අපට කිරීමට දී ඇති කාර්යය හා අප අතර කිසිවක් මැදිහත් වීමට අප විසින් ඉඩ නොදිය යුතුය. නගරවල සිටින අය ඉදිරියට සත්‍යය ගෙන ඒම සඳහා විශේෂ උත්සාහ දැරිය යුතුය.”

> “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.

> “Kusiyale na ka nguva eka ku tshovela van’wana swiphemu. Ku kanetana hinkwako a ku hele. Hi fanele ku rhandzana tanihi vamakwavo. A hi tlhandlukeni entshaveni na Xikwembu, leswaku hi ta vuya hi ri ni ku vonakala ka ku vangama ka Xikwembu ehenhla ka hina. Ndhawu yin’we ntsena laha hi nga ku kumaka kona i le ntshaveni na Xikwembu. Ku ni ntirho lowu faneleke ku endliwa eku dyondzeni Rito ra Hosi hilaha ri kombisiweke hakona enawini wa Yena. Ku ve ni ku hlaya ko tala ko nga endliwa hi ku tiyimisela, kambe ku na ku dyondza ka ntiyiso ku fikela kwihi? Kreste u hanyile exikarhi ka vanhu kutani a chumayela emisaveni swileriso swa kona sweswo swa nawu wolowo.”

> “The work will soon be cut short in righteousness. We must become more persistent and more devout in our efforts to carry it forward to completion. The time has come that we must not only be active, but we must concentrate that activity so as to make it tell. If we spent more time in the mount with God our work would be more effectual.

> “Umsebenzi uzochithwa ngokushesha ekulungeni. Kumelwe sibe nokuphikelela okukhulu nakakhulu futhi sizinikela ngokwengeziwe emizamweni yethu yokuwuqhubekisela ekuphelelisweni kwawo. Isikhathi sesifikile sokuthi akumele sigcine ngokuba matasa kuphela, kodwa kumelwe sigxilise lowo msebenzi ukuze ube nomphumela obonakalayo. Uma besingachitha isikhathi esiningi entabeni noNkulunkulu, umsebenzi wethu ubuyoba namandla amakhulu kakhulu.”

> “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.

> “ပုိမိုယုံကြည်စေသော တန်ခိုးသည် ငါတို့၏ ဟောပြောခြင်းထဲသို့ ဝင်ရောက်လာရမည်။ ဝိညာဉ်တော်၏ ဓားသည် အသစ်တဖန် ထက်မြက်စေခြင်းခံရ၍ တန်ခိုးနှင့်အတူ ပို့လွှတ်ရမည်။ ထာဝရကာလ၏ အမှန်တရားအလုံးစုံကို မျက်မှောက်၌ထားသော လူတို့ကဲ့သို့ ငါတို့သည် ကိုယ်ကို ထိုအမှု၌ အစွမ်းကုန် အပ်နှံကြမည်လော။ သန့်ရှင်းသော ဝိညာဉ်တော်၏ တန်ခိုးသည် ရှေ့သို့ ဆက်လက်သွား၍ မြေကြီးပေါ်၌ ဘုရားသခင်၏ အမှုတော်ကို ပြီးစီးအောင် ဆောင်ရွက်စေရန် ငါတို့အလိုရှိကြသည်။” 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.

Iri pagomo, rinovawo paNzvimbo Tsvene-tsvene, ndipo panobatanidzwa Uhumwari nehunhu hwedu; uye Ruka 21 ndiro shoko rerudzi rwokupedzisira, runofanira kupa yambiro yokupedzisira kumaguta. Yambiro kumaguta ibasa iro ngirozi dzichazadzisa kana tikaramba kuuya pagomo nokushandurwa kuva mumufananidzo Wake. Basa iri nderemaguta, nokuti rudzi rwokupedzisira runorarama munguva iyo “zviuru zvamaguta” zvinofanira kuparadzwa. Nguva yechiporofita yokuparadzwa kwamaguta inotanga nemabhora omoto eNashville, uye basa rokunyevera rinotangira ipapo, uye basa iroro rinoratidzwa muna Ruka 21. Mumakore ose aya takaratidza kakawanda kuti Ruka 21 iyambiro pamusoro pechiIslam chenhamo yechitatu.

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.

Muna Ruka 21 Jesu akatevedza nhoroondo ichitangira pakurambwa kwaIsraeri yekare sevaisarudzwa vaMwari, ichienderera mberi kusvikira kumagumo eNguva dzeRima okutambudzwa kwepapa, uyezve kupinda muzviratidzo zvakazarura nhoroondo yechiMillerite. Nhoroondo yechiMillerite inoratidza nhoroondo yevane zviuru zana namakumi mana nezvina.

> 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.

> Uye vachawa nemuromo womunondo, uye vachatorwa vari nhapwa vachiendeswa kumarudzi ose; uye Jerusarema richatsikwa-tsikwa navaHedheni, kusvikira nguva dzavaHedheni dzazadziswa. Uye kuchava nezviratidzo muzuva, nomumwedzi, nomunyenyedzi; uye panyika kuchava nokutambudzika kwamarudzi, nokushayiwa nzira yokuziva chokuita; gungwa namafungu zvichitinhira; mwoyo yavanhu ichipera simba nokutya, uye nokumirira zvinhu zviri kuuya panyika; nokuti masimba okumatenga achazungunuswa. Uye ipapo vachaona Mwanakomana womunhu achiuya mugore nesimba nokubwinya kukuru. Ruka 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.

Johana, katika sura ya kumi na moja ya Ufunuo, anatambulisha kwamba miaka 1,260 ya utawala wa upapa ilitolewa kinabii “kwa Mataifa,” na Luka anatambulisha kwamba mwaka 1798, nyakati za Mataifa zilitimilika. Kisha Kristo alizungumzia ishara katika jua, mwezi, na nyota zinazoitambulisha harakati ya Wamileriti, akihitimisha kwa maneno haya: “dhiki ya mataifa, pamoja na fadhaa; bahari na mawimbi vikivuma; mioyo ya watu ikizimia kwa hofu, na kwa kuyatazamia mambo hayo yanayoujia ulimwengu.” “Dhiki ya mataifa” katika Luka ndiyo “ghadhabu ya mataifa” katika Ufunuo.

> And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth. Revelation 11:18.

> සිංහල translation: ජාතීහු කෝපවූහ; ඔබගේ උදහස පැමිණියේය; මළවුන් විනිශ්චය කරනු ලැබෙන කාලයද, ඔබගේ සේවකයන් වන අනාගතවක්තෘවරුන්ටද, ශුද්ධවන්තයන්ටද, ඔබගේ නාමයට භයවන්නන්ටද—කුඩාද මහත්ද—විපාක දෙන පිණිසද, පෘථිවිය විනාශකරන්නන් විනාශ කරන පිණිසද, එය පැමිණියේය. එළිදරව් 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.

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

> “I saw that the anger of the nations, the wrath of God, and the time to judge the dead were separate and distinct, one following the other, also that Michael had not stood up, and that the time of trouble, such as never was, had not yet commenced. The nations are now getting angry, but when our High Priest has finished His work in the sanctuary, He will stand up, put on the garments of vengeance, and then the seven last plagues will be poured out.

> “Ndzi vone leswaku ku kariha ka matiko, vukarhi bya Xikwembu, ni nkarhi wo avanyisa vafi a swi ri swilo leswi hambaneke, leswi vonakaka kahle, xin’wana xi landzela xin’wana; nakambe leswaku Mikayele a nga si yimela, ni leswaku nkarhi wa maxangu, lowu nga si tshamaka wu va kona, a wu nga si sungula. Matiko sweswi ma le ku kariheni, kambe loko Muprista wa hina Lonkulu a hetile ntirho wa Yena endhawini yo kwetsima, 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 vone leswaku tintsumi ta mune a ti ta khoma mimoya ya mune ku fikela loko ntirho wa Yesu wu hetiwile exivandleni xo kwetsima, kutani ku ta landzela mintungu 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.

M’nkhani ya aMillerite, kukwiyitsidwa kwa mitundu, kapena monga Luka analembera, “nsautso ya mitundu,” kunachititsidwa ndi Chisilamu.

> “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.

> “Muna 1838 Turkey yakapinda muhondo neEjipita. VaEjipita vakanga vava pedyo nekukunda nekupidigura simba reTurkey. Kuti izvi zvidzivirirwe, masimba makuru mana eEurope, anoti England, Russia, Austria, nePrussia, akapindira kuti atsigire hurumende yeTurkey.” 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.

Muna 1838, iyo yainzi “swali la mashariki” ilikuwa ikizitikisa mataifa, na “swali la mashariki” lilikuwa Uislamu, upepo wa mashariki wa kibiblia. Historia ya Wamillerite iliona mataifa yakitikiswa na Uislamu, kisha Bwana akaja katika mawingu hadi Patakatifu pa Patakatifu Sana, hivyo ikiwasilisha kwa mfano wakati Bwana anapokuja katika mawingu katika Kuja Kwake kwa Mara ya Pili. Kabla ya kuja Kwake katika mawingu, Uislamu huzitaabisha mataifa, na huu ndio ujumbe anaopewa Petro autangaze kwa miji kabla ya uharibifu wa “maelfu ya miji.” Kipindi cha uharibifu wa miji huanza na mipira ya moto ya Nashville.

> “O that God’s people had a sense of the impending destruction of thousands of cities, now almost given to idolatry! But many of those who should be proclaiming the truth are accusing and condemning their brethren. When the converting power of God comes upon minds, there will be a decided change. Men will have no inclination to criticize and tear down. They will not stand in a position that hinders the light from shining to the world. Their criticism, their accusing, will cease. The powers of the enemy are mustering for battle. Stern conflicts are before us. Press together, my brethren and sisters, press together. Bind up with Christ. ‘Say ye not, A confederacy,... neither fear ye their fear, nor be afraid. Sanctify the Lord of hosts himself; and let him be your fear, and let him be your dread. And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offense to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem. And many among them shall stumble, and fall, and be broken, and be snared, and be taken.’

> “អូ សូមឲ្យរាស្ត្ររបស់ព្រះមានការយល់ដឹងអំពីសេចក្ដីវិនាសដែលកំពុងខិតមកដល់លើទីក្រុងរាប់ពាន់ ដែលឥឡូវនេះស្ទើរតែបានប្រគល់ខ្លួនទៅក្នុងការថ្វាយបង្គំព្រះក្លែងក្លាយហើយ! ប៉ុន្តែ មនុស្សជាច្រើនក្នុងចំណោមអ្នកដែលគួរតែប្រកាសសេចក្ដីពិត កំពុងចោទប្រកាន់ និងផ្តន្ទាទោសបងប្អូនរបស់ខ្លួន។ នៅពេលដែលអំណាចបម្លែងរបស់ព្រះមកលើគំនិតចិត្ត នោះនឹងមានការផ្លាស់ប្ដូរយ៉ាងច្បាស់លាស់។ មនុស្សនឹងមិនមានទំនោរចង់រិះគន់ និងបំផ្លាញទៀតឡើយ។ ពួកគេនឹងមិនឈរនៅក្នុងទីតាំងដែលរារាំងមិនឲ្យពន្លឺចាំងទៅកាន់លោកិយទេ។ ការរិះគន់ និងការចោទប្រកាន់របស់ពួកគេ នឹងបញ្ឈប់។ អំណាចរបស់សត្រូវកំពុងប្រមូលផ្តុំកម្លាំងសម្រាប់សង្គ្រាម។ ការប្រយុទ្ធដ៏តឹងរ៉ឹងកំពុងស្ថិតនៅខាងមុខយើង។ ចូររួបរួមគ្នាឲ្យជិតស្និទ្ធ បងប្អូនប្រុសស្រីរបស់ខ្ញុំ ចូររួបរួមគ្នា។ ចូរភ្ជាប់ខ្លួនជាមួយព្រះគ្រីស្ទ។ ‘កុំថាថា ជាសម្ព័ន្ធភាពឡើយ... ក៏កុំខ្លាចតាមសេចក្ដីដែលពួកគេខ្លាច ហើយក៏កុំភ័យផង។ ចូរញែកព្រះយេហូវ៉ានៃពលបរិវារទុកជាបរិសុទ្ធ ដោយឲ្យព្រះអង្គផ្ទាល់ ហើយចូរឲ្យព្រះអង្គជាសេចក្ដីកោតខ្លាចរបស់អ្នក និងជាសេចក្ដីភ័យខ្លាចរបស់អ្នក។ ព្រះអង្គនឹងធ្វើជាទីសក្ការៈ; ប៉ុន្តែ នឹងធ្វើជាថ្មដែលធ្វើឲ្យជំពប់ និងជាថ្មដាដែលបង្កការប្រមាថដល់វង្សទាំងពីរនៃអ៊ីស្រាអែល ជាអន្ទាក់ និងជាបណ្ដាញដល់អ្នកស្រុកយេរូសាឡិម។ ហើយមនុស្សជាច្រើនក្នុងចំណោមពួកគេនឹងជំពប់ ដួល បាក់បែក ត្រូវជាប់អន្ទាក់ ហើយត្រូវចាប់យក។’

> “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.

> “වిశ్వය නාට්‍යශාලාවකි. එහි නළුවන් වන එහි වාසීහු, අවසාන මහා නාට්‍යයේ තම තමන්ගේ කොටස ඉටු කිරීමට සූදානම් වෙමින් සිටිති. දෙවියන් වහන්සේ පිළිබඳ දර්ශනය අහිමි වී ඇත. මනුෂ්‍ය වර්ගයේ මහත් ජනසමුදායන් අතර, මිනිසුන් තම ස්වප්‍රයෝජන සිද්ධ කරගැනීම සඳහා සන්ධානගත වන තැන හැර, කිසි එකමුතුවක් නැත. දෙවියන් වහන්සේ බලා සිටිති. තමන්ට විරුද්ධව පත් වූ තම විරෝධී ප්‍රජාව පිළිබඳ උන්වහන්සේගේ අරමුණු ඉටු කරනු ලබනු ඇත. දෙවියන් වහන්සේ කාලයකට ව්‍යාකූලත්වයේ හා අවිධිමත්භාවයේ මූලද්‍රව්‍ය බලපැවැත්වීමට ඉඩ දෙන නමුත්, ලෝකය මනුෂ්‍යයන්ගේ අත් වෙත භාර දී නැත. පහළින් ඇති බලයක්, නාට්‍යයේ අවසාන මහා දර්ශන ඇති කිරීමට ක්‍රියා කරමින් සිටියි,—සාතන් ක්‍රිස්තුස් වහන්සේ ලෙස පැමිණ, රහස් සමාජවල එකිනෙකා සමඟ බැඳෙමින් සිටින අය තුළ අධර්මයේ සම්පූර්ණ රැවටිලි සහිතව ක්‍රියා කරමින්ය. සන්ධානගත වීමේ ආශාවට යටත් වන අය, සතුරාගේ සැලසුම් ක්‍රියාත්මක කරමින් සිටිති. හේතුවෙන් ප්‍රතිඵලය අනිවාර්යයෙන්ම අනුව එනු ඇත.”

> “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.

> “Uhalifu umekaribia kufikia kikomo chake. Machafuko yameujaza ulimwengu, na hofu kuu iko karibu kuwajilia wanadamu. Mwisho umekaribia sana. Sisi tunaoijua kweli tunapaswa kuwa tunajitayarisha kwa yale yatakayoupata ulimwengu upesi kama mshangao wa kutisha.” Review and Herald, September 10, 1903.

The “elements of confusion and disorder” are being manufactured as the fruit of the system which Sister White identifies as “higher education,” which she also identifies as “the mystery of iniquity.” Nashville’s Parthenon temple is the symbol of false education that is now producing the “confusion and disorder” that bears “sway for a season.” The fireballs on Nashville are brought by Islam and they represent God’s judgment upon the “tree of the knowledge of good and evil.” When Nashville is hit the short period of the proclamation of the midnight cry begins and leads to the Sunday law, where Isaiah’s evil “confederacy” makes its final movement as the world is forced to accept the one-world government identified as the image of the beast in Revelation thirteen. Isaiah’s identification of the evil confederacy aligns with the sealing of the one hundred and forty-four thousand.

“Zviga zvinounza nyongano nekusarongeka” zviri kugadzirwa sechibereko chegadziriro iyo Sister White anoti “dzidzo yepamusoro,” yaanotizvewo “chakavanzika chokusateerera mutemo.” Temberi yeParthenon yeNashville chiratidzo chedzidzo yenhema iyo yava kubudisa “nyongano nekusarongeka” kuno “tonga kwenguva duku.” Mabhora omoto anowira paNashville anounzwa neIslam, uye anomirira kutonga kwaMwari pamusoro pe“muti woruzivo rwezvakanaka nezvakaipa.” Apo Nashville inorohwa, nguva pfupi yokuparidzwa kwekuchema kwapakati pousiku inotanga uye inotungamirira kumutemo weSvondo, apo “sungano” yakaipa yaIsaya inoita kufamba kwayo kokupedzisira apo nyika inomanikidzwa kugamuchira hurumende yenyika imwe chete inozivikanwa semufananidzo wechikara muna Zvakazarurwa 13. Kuzivisa kwaIsaya kwesungano yakaipa kunowirirana nokuiswa chisimbiso kwezana namakumi mana nezvina zvuru.

> 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.

> “Ndzi nga vuli leswaku, ‘Ku endleka ntwanano,’ eka hinkwavo lava tiko leri ri va byelaka leswaku, ‘Ku endleka ntwanano’; naswona mi nga chavi leswi vona va chavaka swona, naswona mi nga tshuki mi chava. Tengisani HOSI ya mavuthu hi yexe yi va yo kwetsima; naswona a yi ve ku chava ka n’wina, naswona a yi ve ku rhurhumela ka n’wina. Kutani yi ta va vutumbelo byo kwetsima; kambe yi ta va ribye ro khunguvanyisa ni ribye ra xikhunguvanyo eka tindlu timbirhi ta Israele, yi va ntlhamu ni ntlhamu wo phasa eka vaaki va Yerusalema. Kutani vo tala exikarhi ka vona va ta khunguvanyeka, va wa, va tshoveka, va phasiwa hi ntlhamu, kutani va khomiwa.”

> 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.

> Sungai ushuhuda, utilie muhuri sheria miongoni mwa wanafunzi wangu. Nami nitamngoja Bwana, aliyewaficha nyumba ya Yakobo uso wake, nami nitamtazamia. Tazama, mimi na watoto niliopewa na Bwana tu ishara na maajabu katika Israeli, zitokazo kwa Bwana wa majeshi, akaaye katika mlima Sayuni. Nao watakapowaambia, Watafuteni wenye pepo wa ukoo, na wachawi wanaonong’ona na kugugumia; je! watu hawapaswi kumtafuta Mungu wao? Je! kwa ajili ya walio hai watawaendea wafu? Na waende kwa sheria na kwa ushuhuda; ikiwa hawasemi sawasawa na neno hili, bila shaka kwao hapana asubuhi. Isaya 8:12–20.

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

Chikamu chinobva kuna Hanzvadzi White chinoratidza kuti nguva ye“kuvhiringidzika nokusagadzikana” inotungamirira ku“Satani achiuya saKristu.” Satani anooneka achizviita Kristu panguva yomutemo weSvondo.

> “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.

> “Goa ka taelo e gapeletšago go hloma ga Bopapa ka go tshela molao wa Modimo, setšhaba sa rena se tla ikgokaganya ka botlalo le toko. Ge Boprotestanta bo tla otlolla seatla sa bjona go putla sekgeo gore bo swara seatla sa maatla a Roma, ge bo tla fihla ka mošola ga lemo go gokarelana ka diatla le Moya wa meoya, ge, ka tlase ga khuetšo ya kopano ye ya mahlakore a mararo, naga ya rena e tla gana molao wo mongwe le wo mongwe wa Molaotheo wa yona bjalo ka mmušo wa Boprotestanta le wa repaboliki, gomme ya dira peakanyo ya go phatlalatša maaka le dithetšo tša bopapa, gona re ka tseba gore nako e fihlile ya go šoma mo go makatšago ga Sathane le gore bofelo bo kgauswi.” 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.

Nguva ya “vhuhungafhalali na u sa dzudzanyea” i bvelela musi hu tshi khou sendela mulayo wa Swondaha. Nga phanḓa nyana ha mulayo wa Swondaha, kha tshifhinga tsho fanedzwaho nga muṱangano wa gammbi wa Exeter na maḓuvha a fumi a ngei nṱha ha nnḓu phanḓa ha Pentekoste, vha zwigidi zwa maḓana mavhili na mahumi maṋa na vhaṋa vha tea u “sendedzana tsini, vharathu na vhakomana vhanga vha vhasadzi, … ni vhofhe na Kristo.” U pfuṋiwa hu itea phanḓa ha mulayo wa Swondaha, nahone ndi kha iyo ḓivhazwakale heḽa hune khonifhedzereisheni khou bvelela ha vhuvhi ha thoma mushumo haho ha u fhedzisela wa u vhea muvhuso muthihi wa shango loṱhe.

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.”

Mu nguva yokuiswa chisimbiso, Kristu achava nzvimbo tsvene yavacharurami, asi ibwe rinogumbusa kune vakaipa. Achava “musungo nechiteyeso kuvagari veJerusarema,” avo vari “vazhinji” vanowa, asi kune vashoma vakaiswa chisimbiso, “Iye” achava “kutya” kwavo.

“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.

“Kutya” kwa Mwari ndizvo zvakashaikwa naEvha, uye avo vanotya Mwari vane rumwe rudzi rwokutya rwakasiyana nokutya kunowira vazhinji vanogumburwa. Marudzi maviri iwayo okutya anoratidza avo vanopfuura uye avo vanokundikana pamuedzo. Avo vanopfuura vanoiswa chisimbiso; avo vasingapfuuri vanomiririrwa nenhamba shanu, nokuti “vanogumburwa, vowa, vapwanywe, vabvire mumusungo, uye vabatwe.” Nguva yokuiswa chisimbiso, inomiririrwa seinouya pamberi pomutemo weSvondo, apo panenge pane nguva yokuvhiringidzika nokusarongeka, ndiyo nguva inozadzikiswa mufananidzo wevasikana gumi.

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.

Vashoma vanomwe vanosimbiswa, vachipesana navazhinji vanogumburwa, ndivo avo “vanomirira” Jehovha, nokudaro vachizivisa mhandara dzakangwara “dzakamirira.” Mukati mezvikamu zviviri zvemhandara munezve kumirira kwechiporofita kwakatsaurwa nekusina kutsaurwa, kunoenderana nemhando mbiri dzekutya.

> “‘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.

> “‘Mikwati yosa yalikujowelela, wose ŵagona tulo.’ Kuchedwa kwa mkwati kukuyimira kupita kwa nyengo iyo Ambuye ŵakakhazgika kuti ŵizenge, kukhuŵara, na kuoneka nga ni kuchedwa. Mu nyengo iyi ya kusazgikira, chidwi cha awo ŵakaŵa ŵapachanya waka na ŵamtima wose yayi chikamba kusinthasintha mwaluŵiro, ndipo kulimbikira kwawo kukamba kufoka; kweni awo chikhulupiriro chawo chikazikika pa kumanya Baibolo mwa iwoŵene ŵakaŵa na jalawe pasi pa malundi ghawo, ilo mafunde gha kukhuŵara ghakatondeka kulisambura. ‘Wose ŵakajowelela ndipo ŵakagona tulo;’ gulu limoza mu kusakhwaskika na kuleka chikhulupiriro chawo, ndipo gulu linyake likalindiliranga mwakuzikira kufikira apo ungweru wakupulikikwa makora ukapelekekenge. Ndipouli, mu usiku wa kuyezgeka, awo ŵaumaliro ŵakawoneka nga mbakuti, pa mlingo unyake, ŵakataya luŵiro lwawo na kujipereka kwawo. Awo ŵamtima wose yayi na ŵapachanya waka ŵakatondekaso kusindama pa chikhulupiriro cha ŵabali ŵawo. Waliyose wakenera kwimilira panji kuwa yekha.” 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.

Avo vanomirira nenzira yakaitwa kuti ive tsvene vanofanira kuva “zviratidzo nezvishamiso” sezvavanokwidziridzwa semureza kunyika panguva yomutemo weSvondo, apo nyaya yomuti wokuziva zvakanaka nezvakaipa inomiririra ruzivo rwa“vanemidzimu, navaroyi vanocheuka, navanogunun’una” uye ruzivo runozivikanwa ne“mutemo neuchapupu.” Ndiwo muedzo mumwe chete sezvazvakanga zvakaita kuna Evha naAdhamu. Tinogamuchira here dzidzo ine chokwadi chakavhenganiswa chikasanganiswa nenhema, kana kuti tinomira pamusoro pe“zvanzi naJehovha,” nokuti kana vasingatauri maererano neShoko iri, imhaka yokuti hamuna chiedza mavari. Dzidzo yechokwadi nedzidzo yenhema mutsetse mukuru wechokwadi mukukakavadzana kukuru pakati paKristu naSatani. Nashville chiratidzo chokupandukira Shoko raMwari, zvirokwazvo sezvakaita Sodhoma chiratidzo chounzenza, uye sezvakaita New York chiratidzo chesimba rehupfumi reUnited States uye Pentagon chiratidzo chesimba rayo rehondo.

Peter is standing on the threshold of the fireballs of Nashville, in Panium and at the mount, that represents the temple test. He recognizes that Laodicean Seventh-day Adventism is about to be rebuked and made ashamed when the fireballs fall, and that Nashville, the United States and the world need to be warned. The message of Islam confirms the messengers just as the fire that fell at Carmel confirmed that Elijah was the true prophet. Yet the warning to Nashville is not simply Islam of the third woe, let alone what type of weapons are employed in the surprise attack. The message of warning must identify why Islam is being allowed to bring judgment, a judgment that begins a period where thousands of cities are destroyed. Identifying in advance that Islam would produce a surprise attack upon Nashville, will validate the messengers, but it is an incomplete warning if that is all that it does.

Petro amire pachikumbaridzo chemabhora omoto eNashville, paPanium uye pagomo, izvo zvinomiririra muedzo wetembere. Anoona kuti chiAdventisti chezuva rechinomwe cheRaodhikia chava pedyo nokutsiurwa nokunyadziswa kana mabhora omoto awira, uye kuti Nashville, United States, nenyika zvinofanira kunyeverwa. Shoko reIslamu rinosimbisa vatumwa sezvakangoita moto wakaburuka paKarimeri pakusimbisa kuti Eria akanga ari muporofita wechokwadi. Asi yambiro kuna Nashville haisi kungova yeIslamu yenhamo yechitatu chete, ndoda kuti rudzii rwezvombo zvinoshandiswa mukurwisa kunoitwa munhu asina kutarisira. Shoko reyambiro rinofanira kuratidza chikonzero nei Islamu richibvumidzwa kuunza kutonga, kutonga kunotanga nguva iyo zviuru zvamaguta zvinoparadzwa. Kuratidza pachine nguva kuti Islamu yaizobudisa kurwisa kusingatarisirwi paNashville, kuchasimbisa vatumwa, asi yambiro isina kukwana kana zviri izvo zvoga zvainoita.

The fireballs of Nashville are a judgment of God that begins a short period that ends at the Sunday law, which as in the beginning of the period is also a judgment of God. God told Adam and Eve in advance what the test was, and what the consequences would be should they fail the test. Sister White identifies the importance of being able to reason “from cause to effect,” and the Bible identifies that a “curse” without a “cause” will not come.

Mipira yemoto yeNashville kutonga kwaMwari kunotanga nguva pfupi inoguma pamurayiro weSvondo, uyo, sezvazvakanga zvakaita pakutanga kwenguva yacho, uriwo kutonga kwaMwari. Mwari akaudza Adhamu naEvha pachine nguva kuti muedzo wacho waiva wei, uye kuti migumisiro yaizova yei kana vakakundikana pamuedzo wacho. Sista White anotsanangura kukosha kwekukwanisa kufunga “kubva pachikonzero kuenda kumhedzisiro,” uye Bhaibheri rinoratidza kuti “kutuka” kusina “chikonzero” hakungauyi.

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

> Seshiri painodzungaira, nenyenganyenga painobhururuka, saizvozvo kutuka kusina chikonzero hakungauyi. Zvirevo 26:2.

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

Amabhola omlilo aseNashville “angumphumela,” futhi “ayisiqalekiso” esifikayo. Umlayezo wesixwayiso kufanele uhlanganise “imbangela.” Umlayezo womprofethi uJona wawungesikho nje kuphela ukwaziswa ngokubhujiswa okwakuzofika ezinsukwini ezingamashumi amane, kodwa wakhiqiza imvuselelo nokuguqulwa kusukela enkosini kuze kube phakathi kwesizwe sonke. Okwabonakaliswa ukuthi inkosi nabantu bayo baphenduka ezindleleni zabo ezimbi. UJona wayebatshelile ngokubhujiswa okwakusondela, futhi wabatshela ukuthi kwakungenxa yokuphila kwabo okonakele nokubi.

> 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.

> Nokuti shoko rakasvika kuna mambo weNinevhe, akasimuka pachigaro chake choushe, akabvisa nguo yake youmambo, akazvifukidza nesaga, akagara mumadota. Akaita kuti zviziviswe uye zviparidzwe muNinevhe yose nechirevo chamambo navakuru vake, vachiti, Ngakurege kuva nomunhu kana mhuka, mombe kana makwai, zvinoravira chinhu chipi nechipi; ngazvirege kufura, kana kunwa mvura; asi munhu nemhuka ngavafukidzwe nesaga, vacheme kuna Mwari nesimba rose; zvirokwazvo, mumwe nomumwe ngaadzoke panzira yake yakaipa, nokubva pakumanikidza kuri mumaoko ake. Jona 3:6–8.

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

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

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

Ujumbe wa onyo wa Nashville unapaswa kutambua hatua zinazoelekea kwenye sheria ya Jumapili, na kwa msingi wa ushuhuda wa kinabii, hukumu hufuata, wala haitangulii, sababu. Hukumu ni athari ya utekelezaji wa Jumapili. Mashahidi watano wa historia iliyofichwa ya aya ya arobaini tunaowatafakari wanatoa ushuhuda tofauti, lakini tofauti na mashahidi wa kibinadamu, mistari yote ya unabii huungana pamoja. Kutambua hatua za sheria ya mwisho kabisa ya Jumapili nchini Marekani hutimizwa wakati Petro anaunganisha ushuhuda wa Donald Trump ili kufafanua athari ya mipira ya moto ya Nashville.

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

Pulungo lwa Nashville ku misava i leswaku Xikwembu xi sungula vuavanyisi bya xona byo hetelela bya vanhu ni bya matiko hi nkarhi wolowo. Kutani nkarhi wa ku lovisiwa ka miti wu sungula, naswona hi ku hatlisa wu yisa enawini wa Sonto, laha ku fularhela Xikwembu hi tiko ku landzeriwaka hi ku onhaka ka tiko. Endzhaku ka sweswo Sathana wa ta a tihambanisa na Kreste, kutani nhlengeletano yo biha ya vekiwa loko tihosi ta khume ti pfumela ku nyika mfumo wa tona eka vayivi va vanhu va wena, lava tiyisisaka xivono. Pulungo lwa Nashville lu fanekiseriwa hi matimu lama rhangaka Nashville, tanihi leswi swi yimeleriwaka hi Donald Trump loko a vumba xifaniso xa xivandzana. Hungu ra Trump i mhalamhala ya xilemukiso leyi rhangelaka swibolo swa ndzilo swa Nashville.

We will continue these things in the next article.

Titaendelea na mambo haya katika makala inayofuata.

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