Article

# The Hidden History of Verse Forty - Number Twelve

Kyrkynjy aýatyň gizlin taryhy — on iki san

Number Twelve

On Iki

Author

Jeff Pippenger

Published

May 23, 2026

Formats

PDF
Word
Song MP3

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identify five different versions of the same wreck, though today, in the time period where the Holy Spirit is being withdrawn from mankind, those witnesses would no doubt include those who would invent and lie about what they saw in order to uphold their personal world-view, while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

Köplenç şeýle diýilýär: eger bäş adam şol bir ulag heläkçiligini gören bolsalar, şol bäş şaýat şol bir heläkçiligiň bäş dürli görnüşini beýan ederdi; emma häzirki döwürde, Mukaddes Ruhuň adamzadyň içinden yzyna çekilýän zamanasynda, şol şaýatlaryň arasynda öz şahsy dünýägaraýşyny goldamak üçin gören zatlary barada oýlap tapýan we ýalan sözleýän adamlaryň hem hökman boljakdygy, üstesine-de muny etmek bilen özlerini ahlakly hasaplaýandyklary gürrüňsizdir. Gizlin taryhda pygamberlik hakykatynyň birnäçe dürli ugurlary bar, olar şol bir wakalaryň dürli şaýatlaryny aňladýar. Hudaýyň Sözi bilen hiç bir ýalançylyk ýokdur, ýogsa-da şol wakalara degişli kemçilikli ynsan düşündirişleri köplenç bolýar; emma bu taryhyň Mukaddes Kitapdaky şaýatlary, dogry bölünende, hemmesi biri-biri bilen ylalaşýar.

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.

Petr bu taryhda ýüz kyrk dört müňüň nyşanydyr, we onuň şaýatlygy 2020-nji ýylyň 18-nji iýulyndaky lapykeçlikden 2023-nji ýylyň 31-nji dekabryndaky oýanyşa çenli, soňra daşarky görnüşiň ilkinji synagyna gatnaşan biri hökmünde, soňra bolsa içerki görnüşiň ikinji synagyna, onuň yzysüre Naşwiliň ot şarlarynyň lakmus synagy geljek bolup, milletlere baýdagyň galdyrylmagyna çenli uzalýan ösüşli taryhy aňladýar.

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 şol gizlin taryhda dünýä globalistlerinden, Demokratik partiýadan hem-de Respublikan partiýasynyň RINO-laryndan ybarat bolan ähli globalistleri herekete getirýän kişi hökmünde durýar. Ol ýyrtyjynyň keşbi bilen baglanyşykly pygamberlik häsiýetlerini ýerine ýetirýär; syýasy ölümdan direlip, ýediniň içinden bolan sekizinji hökmünde görünýär. Ol bütin gizlin taryhyň dowamynda ýerleşdirilendir we “işjeň zulum” ilki bilen Amerikanyň Birleşen Ştatlaryna, ondan soňra bolsa dünýä ýöredilende höküm sürmäge niýetlenendir. Ýüz dönderiji protestantizm, ýer ýüzüniň ýyrtyjysynyň iki şahy boýunça Trumpyň garşylykdaş taýy hökmünde, Makkabeýleriň taryhynda bardyr. Birleşen Milletler Guramasyndaky we Russiýadaky aždarha güýjüniň dürli ýüze çykyşlary bu taryhda şaýatlyk edýär. Papalyk bolsa, halkyňyň talaňçylary hökmünde, ähli zady bir-birine baglap, görneni berkarar etmek üçin şol ýerde durýar.

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.

Petr sensiň, eziz okaýjy. Petr ýüz kyrk dört müňüň baýdak göterijileriniň arasynda bolmaga dalaşgärdir. Petr birnäçe pygamberlik hatarlarynyň ortasynda, ýagny orta nokadynda durup, iman arkaly Iň Mukaddes Ýere girýär we Mesihiň görnüşi arkaly amal edilýän özgerişi kabul edýär. Petr Özgeriş dagyndadyr; ol ýerde ol Mesihiň keşbine öwrülmelidir, şol wagt bolsa Amerikanyň Birleşen Ştatlary wagşy haýwanyň keşbini emele getirýär.

> “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.’

> “Doganlar, bizde öz-özüň paýy azrak, Hudaýyňky bolsa köpräk bolmalydyr. Ol Ybadathananyň güýjüni talap edýär; emma halkymyzyň ukyby uly derejede mynasyp däl zatlara siňýär. Juda köp wagt ownuk pikirler we talaplar üçin sarp edilýär. Hudaý biziň daga çykmagymyzy, has göni Onuň huzuryna gelmegimizi isleýär. Biz şeýle bir çökgün döwre girýäris welin, dünýä ýaraly bäri öňki islendik wagtdan hem beter, bu döwür Mesihiň adyny agzan her bir adamdan doly bagyşlanmagy talap eder. Hudaýyň işi bizde näme bar bolsa, hemmesini talap edýär. Emma halkymyz ýürekleri özgermänkä bu bagyşlanmany hiç wagt etmez. Olar Petrus ýaly öwrülmäge mätäçdirler. Şeýdip janlandyrylanda, Mesih olara: ‘Doganlaryňy berkitle,’ ‘Meniň goýunlarymy bak,’ ‘Meniň guzujyklarmy bak’ diýip biler.”

> “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.

> «Ylahy güýç ynsan tagallasy bilen birleşdirilende, iş samandyr ýaly tiz ýaýrar. Hudaý gelip çykyşyny ynsanyň anyklap bilmejek serişdelerini ulanar; perişdeler şeýle bir işi ýerine ýetirerler welin, eger adamlar Hudaýyň talaplaryna jogap bermegi äsgermezlik etmedik bolsadylar, ony ýerine ýetirmegiň berekedine özleri eýe bolup bilerdi. Indi iş ynsanyň öňünde goýuldy. Ol ony kabul edermi? Häzirki wagtda işgärler üçin köp gapylar gulpsuzlandy we giňden açyldy. Olar bu gapylardan girerlermi? Rebbiniň çagyryşy bilen: “Ine, men bärde, Reb, meni iber” diýmäge kim taýyn? Makedoniýanyň çagyryşy dünýäniň ähli künjeklerinden gynançly ýalbaryşlar arkaly bize gelýär: “Bize geçip geliň-de, kömek ediň.”» 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.

Biz daga gelmeli we Petrusyň öwrülişi ýaly öwrülmelidiris; muny edendigimizde bolsa, Işaýa ýaly arassalanarys. Arassalanma, ylahy güýjüň adam tagallasy bilen birleşdirilende amala aşýan zat hökmünde görkezilýär. Makedoniýa çagyryşy kyrkynjy aýatyň gizlin taryhynda ýüze çykýar.

> “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.

> Şäherlerimizde aýgytly tagallalaryň edilmeginiň wagty geldi. Luka 21-i okaň. Bu wagt üçin berlen habardyr, hem-de ol ahyrzamanyň şu nesline ýazylandyr. Hudaýyň bize etmegi üçin beren işi bilen aramyza hiç bir zadyň girmäge ýol bermeli däldiris. Şäherlerdäkileriň öňünde hakykaty goýmak üçin aýratyn tagallalar edilmelidir.

> “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.

> Başgalaryň kemçiliklerini agtaryp, olary ownuk-uşak edip dargatmaga hiç wagt ýitirilmesin. Her dürli dawaganjalyk bes edilmelidir. Biz doganlar ýaly söýmeli. Geliň, Hudaý bilen dagyň başyna çykalyň, şonda biz yzyna dolananymyzda üstümizde Hudaýyň şöhratynyň şöhlelenmesi bolar. Ony gazanyp biljek ýeke-täk ýerimiz Hudaý bilen dagdadır. Rebbiň Öz kanunynda aýan eden Sözüni öwrenmek boýunça ýerine ýetirilmeli bir iş bar. Köp ýeňles okaýyş boldy, emma hakyky öwreniş näçe boldy? Mesih adamlaryň arasynda ýaşady we şol kanunyň hut öz wesýetlerini dünýäde wagyz etdi.

> “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.

> “Iş dogrulykda tizden gysgaltdylar. Biz ony tamamlanyşa eltmek üçin edýän tagallalarymyzda has erjel we has takwaly bolmalydyrys. Şeýle bir wagt geldi welin, biz diňe işjeň bolmak bilen çäklenmän, eýsem şol işjeňligi täsirli bolar ýaly jemlemelidiris. Eger biz Hudaý bilen dagda has köp wagt geçiren bolsadyk, işimiz has täsirli bolardy.

> “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.

> “Wagz etmek işimize has ynandyryjy güýjüň has köp gelmegi zerurdyr. Ruhuň gylyjy täzeden ýiteldilip, kuwwat bilen iberilmelidir. Ebediligiň ähli hakykatlary öz öňlerinde duran adamlar ýaly, özümizi bu işe bagyş edelimmi? Biz Mukaddes Ruhuň kuwwatynyň öňe gidip, Hudaýyň ýerdäki işini tamamlamagyny isleýäris.” 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.

Bu dagda, ýagny iň Mukaddes Ýerde, Hudaýlyk biziň ynsanlygymyz bilen birleşýär; Luka 21 bolsa şäherlere iň soňky duýduryşy bermeli bolan soňky nesil üçin habardyr. Şäherlere duýduryş bermek işi, eger biz daga gelip Onuň keşbine öwrülmekden ýüz döndersek, perişdeleriň ýerine ýetirjek işidir. Bu iş şäherler üçindir, çünki soňky nesil “müňlerçe şäheriň” ýok ediljek döwründe ýaşaýar. Şäherleriň ýok edilmeginiň pygamberlik döwri Neşwiliň ot toplary bilen başlanýar, duýduryş işi hem şol ýerde başlanýar, we şol iş Luka 21-de kesgitlenýär. Ýyllaryň dowamynda biz Luka 21-iň üçünji hasratyň Yslamy barada duýduryşdygyny gaýtalap görkezdik.

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.

Luka 21-de Isa gadymy Ysraýylyň Hudaýyň saýlanan halky hökmünde ret edilmeginden başlap, papalyk yzarlamalarynyň Garaňky Asyrlarynyň ahyryna çenli uzanýan taryhy, soňra bolsa Milleritler taryhyna ýol açan alamatlara çenli beýan etdi. Milleritler taryhy ýüz kyrk dört müňüň taryhyny suratlandyrýar.

> 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.

> Olar gylyjyň agzy bilen ýykylarlar we ähli milletleriň arasyna ýesir alnyp gidilerler; milletleriň wagtlary dolýança, Iýerusalim başga milletler tarapyndan depgilener. Günde, aýda we ýyldyzlarda alamatlar bolar; ýerde bolsa milletleriň arasynda aljyraňňylyk bilen gaýgy-gussaly daralma bolar; deňiz we tolkunlar gürläp joşar; adamlaryň ýürekleri gorkudan hem-de ýeriň üstüne geljek zatlara garaşmakdan ejizlär; çünki asmanyň güýçleri sarsdyrylar. Şonda Adam Oglynyň gudrat we beýik şöhrat bilen buludyň içinde gelýändigini görerler. 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.

Yuhanna, Vahiy kitabynyň on birinji babynda, papalyk häkimiýetiniň 1,260 ýylynyň pygamberlik taýdan “milletlere” berlendigini görkezýär, Luka bolsa 1798-nji ýylda milletleriň wagtynyň dolandygyny görkezýär. Soňra Mesih Millerit hereketini alamatlandyrýan gün, aý we ýyldyzlardaky alamatlar barada söz açyp, şunuň bilen jemleýär: “Milletleriň gaýgy-aladasy, çykalgasyny tapmazlyk bilen; deňziň we tolkunlaryň gümmürdisi; adamlaryň ýüregi gorkudan we ýeriň ýüzüne geljek zatlara garaşmakdan ysgyndan gaçar.” Lukadaky “milletleriň gaýgy-aladasy” Vahiydäki “milletleriň gaharlanmagydyr.”

> 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.

> Milletler gazaplandy; seniň gazabyň hem gelip ýetdi, ölülere höküm ediljek wagt, şeýle hem gullaryň bolan pygamberlere, mukaddeslere hem-de adyňdan gorkýanlara, kiçige-de, uluga-da sylag berjek wagty; ýeri harap edýänleri heläk etjek wagty geldi. Ylham 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.

Hudaýyň “gazaby” soňky ýedi bela arkaly ýüze çykýar we Mikaýyl ýerinden turup, adamzat üçin merhemet möhleti ýapylýan wagty başlanýar. Milletleriň gazaplanmagy bolsa, merhemet möhletiniň ýapylmagyna alyp barýan döwürdir. Milletleriň gazaplanmagy 11-nji sentýabrda başlady; şol wagt üçünji waýyň Yslamy gelip ýetdi, şeýlelikde-de soňky ýagşyň gelşini alamatlandyrdy.

> “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.

> Men halklaryň gaharyny, Hudaýyň gazabyny we ölüleri höküm etmegiň wagtynyň biri-birinden aýry we takyk tapawutly bolup, biriniň beýlekisinden soň gelýändigini gördüm; şeýle hem Mihailiň heniz ýerinden turmandygyny we hiç haçan bolmadyk ýaly muşakgatly döwrüň entek başlanmandygyny gördüm. Halklar häzir gahar-gazaba münýärler, emma beýik Ruhanymyz mukaddes ýerde Öz işini tamamlanyndan soň, Ol ýerinden turar, ar alyş lybaslaryny geýner, we şondan soň iň soňky ýedi bela inberiler.

> “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.

> “Men dört perişdäniň Ýesuwyň mukaddes mekandaky işi tamamlanýança dört ýeli saklajakdygyny, ondan soň bolsa soňky ýedi belanyň geljekdigini gördüm.” *Ilkinji Ýazgylar*, 36.

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

Millerit taryhynda milletleriň gaharlanmagy, ýa-da Luka ýazşy ýaly, “milletleriň gussasy” Yslam tarapyndan amala aşyryldy.

> “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.

> “1838-nji ýylda Türkiýe Müsür bilen urşa gatnaşdy. Müsürliler türk häkimiýetini agdarjak ýaly bolupdylar. Munuň öňüni almak üçin Ýewropanyň dört beýik döwleti — Angliýa, Russiýa, Awstriýa we Prussiýa — türk hökümetini goldamak maksady bilen goşuldylar.” 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.

1838-nji ýylda “gündogar meselesi” diýlip atlandyrylýan ýagdaý milletleri sarsdyrýardy, we “gündogar meselesi” Yslamdy, ýagny Mukaddes Kitapdaky gündogar ýeli. Milleritleriň taryhy milletleriň Yslam tarapyndan sarsdyrylýandygyny, soňra bolsa Rebbiň bulutlarda Iň Mukaddes Ýere gelendigini görkezdi; şeýlelikde, bu Rebbiň Öz Ikinji Gelişinde bulutlarda gelşiniň bir görnüşi boldy. Onuň bulutlarda gelmezinden öň Yslam milletleri darykdyrýar, ine, bu hem Petre “müňlerçe şäherleriň” ýok edilmeginden öň şäherlere wagyz etmegi üçin berlen habardyr. Şäherleriň ýok edilmeginiň döwri Neşwiliň ot toplary bilen başlanýar.

> “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.’

> “Kaşki, Hudaýyň halky häzir diýen ýaly butparazlyga berlen müňlerçe şäheriň golaýlap gelýän weýrançylygyny duýan bolsady! Emma hakykaty yglan etmeli bolanlaryň köpüsi öz doganlaryny aýyplaýar we ýazgarýar. Hudaýyň özgertiji güýji akyllaryň üstüne inende, aýdyň bir üýtgeşiklik bolar. Adamlarda tankyt etmäge we ýykmaga hiç hili meýil bolmaz. Olar dünýä ýagtylygyň saçmagyna päsgel berýän ýagdaýda durmazlar. Olaryň tankydy, olaryň aýyplamasy bes ediler. Duşmanyň güýçleri söweş üçin jemlenýär. Öňümizde gazaply çaknyşyklar bar. Ýakynlaşyň, doganlarym we uýalarym, ýakynlaşyň. Mesih bilen jebis baglanyşyň. ‘Siz: “Dildüwşükdir”, diýmäňler,... olaryň gorkýan zadyndan gorkmaň, ne-de howsala düşüň. Goşunlaryň Rebbi bolan Hudaýyň Özüni mukaddes biliň; goý, siziň gorkyňyz hem-de howyňyz Ol bolsun. Şonda Ol mukaddes ýer bolar; emma Ysraýylyň iki öýi üçin büdremäniň daşy, päsgelçiligiň gaýasy, Iýerusalimiň ýaşaýjylary üçin duzak we tor bolar. Olaryň köpüsi büdreler, ýykylar, döwler, duzaga düşer we tutulyp alnarlar.’”

> “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.

> “Dünýä bir teatrdyr. Onuň aktýorlary, ýagny ýaşaýjylary, iň soňky beýik dramada öz orunlaryny ýerine ýetirmäge taýýarlanýarlar. Hudaý gözden düşürildi. Adamzadyň uly köpçüliginde hiç bir birlik ýokdur, diňe adamlar öz bähbitparaz maksatlaryny amala aşyrmak üçin birleşenlerinde birlik bar. Hudaý syn edýär. Onuň oňa garşy çykan raýatlary babatyndaky niýetleri ýerine ýetiriler. Dünýä adamlaryň ellerine berlen däldir, emma Hudaý bulaşyklyk we tertipsizlik güýçlerine belli bir wagtlyk höküm sürmäge ýol berýär. Aşakdan gelen bir güýç dramanyň iň soňky beýik sahnalaryny amala aşyrmak üçin işleýär,—Şeýtan Mesih hökmünde gelýär we gizlin jemgyýetlerde özlerini biri-birine baglaýanlaryň arasynda adalatsyzlygyň ähli aldawçylygy bilen hereket edýär. Bileleşmäge bolan hyjuwa boýun bolýanlar duşmanyň meýilnamalaryny durmuşa geçirýärler. Sebäp yzasy bilen netijäni getirýär.”

> “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.

> “Günä ýetjek çägine diýen ýaly ýetdi. Bulaşyklyk dünýäni doldurýar, we tiz wagtdan adamzat üstüne beýik bir howp inmekçi. Ahyr juda ýakyn. Biz, hakykaty bilýänler, basym dünýäniň üstüne garaşylmadyk, eziji bir geň-taňlyk hökmünde injek zat üçin taýýarlyk görmelidiris.” Review and Herald, 1903-nji ýylyň 10-njy sentýabry.

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.

“Bulaşyklygyň we tertipsizligiň bölekleri” uýa Waýtyň “ýokary bilim” diýip kesgitlän, şol bir wagtyň özünde-de “kanunsyzlygyň syry” diýip atlandyran ulgamynyň miwesi hökmünde öndürilýär. Neşwiliň Parfenon ybadathanasy häzirki wagtda “bulaşyklyk we tertipsizlik” döredýän galp bilimiň nyşanydyr; ol bolsa “bir möwsüm höküm sürýär”. Neşwiliň üstüne düşýän ot toplary Yslam tarapyndan getirilýär we olar “ýagşylyk bilen ýamanlygyň bilimi daragty” üstündäki Hudaýyň hökmini aňladýar. Neşwile zarba urlanda, ýarygije gykylygynyň yglan edilmeginiň gysga döwri başlanýar we bu Ýekşenbe kanunyna alyp barýar; şol ýerde Işaýanyň ýaman “konfederasiýasy” dünýä Ylham kitabyň on üçünji babynda haýwanyň şekili hökmünde görkezilen bir dünýä hökümetini kabul etmäge mejbur edilýän wagty öz soňky hereketini edýär. Işaýanyň ýaman konfederasiýany kesgitleýşi ýüz kyrk dört müňüň möhürlenmegi bilen gabat gelýär.

> 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.

> Bu halkyň “Dil düwüşik” diýýänleriniň hemmesine siz hem “Dil düwüşik” diýmäň; olaryň gorkýan zadyndan gorkmaň, howsala düşmäň. Hökmürowan Rebbi mukaddes saýyň; goý, siziň gorkyňyz hem, siziň dehşetiňiz hem Ol bolsun. Şonda Ol mukaddes ýer bolar; emma Ysraýylyň iki öýi üçin büdräp ýykyldyrýan daş we büdredýän gaýa, Ýerusalemiň ilaty üçin duzak hem tor bolar. Olaryň arasynda köpler büdrär, ýykylar, döwler, duzaga düşer we tutulyp alnar.

> 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.

> Şahadaty bagla, kanuny şägirtlerimiň arasynda möhürle. Men bolsa ýüzüni Ýakubyň öýünden gizleýän Rebbe garaşaryn, Oňa umyt baglaryn. Ine, men we Rebbiň maňa beren çagalary Ysraýylda Alaýyşlaryň Rebbi tarapyndan, Sion dagynda ýaşaýan tarapyndan alamatlar we gudratlar üçin goýlandyrys. Haçan-da olar size: «Jynlylardan, pyşyrdaýan we müňňüldeýän jadygöýlerden soraň» diýseler, halk öz Hudasyna ýüz tutmaly dälmi? Diriler üçin ölülere ýüz tutulýarmy? Kanuna we şahadata! Eger olar bu söze görä geplemeseler, onda olarda hiç bir ýagtylyk ýokdur. Işaýa 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.

Aýal Waýtyň bu parçasy “başagaýlyk we tertipsizlik” döwrüniň “Şeýtanyň Mesih hökmünde gelmegine” getirýändigini görkezýär. Şeýtan ýekşenbe kanuny wagtynda Mesih bolup görünýär.

> “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.

> “Hudaýyň kanunyny bozup, Papalygyň institutylyşyny mejbur edýän karar arkaly, biziň milletimiz özüni dogrulykdan doly üzňeleşdirer. Protestantizm aralygyň üstünden elini uzadyp, Rim häkimiýetiniň elinden ýapyşanda, çuň jülgäniň aňyrsyna ýetip, Spiritualizm bilen el gysyşanda, şu üç taraplaýyn birleşigiň täsiri astynda biziň ýurdumyz Protestant we respublikan dolandyryş hökmünde öz Konstitusiýasynyň her bir ýörelgesini ret edip, papalyk ýalanlarynyň we azgynlyklarynyň ýaýramagy üçin şert döredende, şonda biz Şeýtanyň ajaýyp işiniň wagtynyň gelendigini we ahyryň golaýdygyny bilip bileris.” 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.

“Bulaşyklyk we tertipsizlik” döwri Ýekşenbe güni baradaky kanunyň öňüsyrasynda bolup geçýär. Ýekşenbe güni baradaky kanundan az wagt öň, Exeter düşelge ýygnagy bilen hem-de Pentikostdan öň ýokarky otagda geçirilen on gün arkaly nyşanlanan döwürde, ýüz kyrk dört müň adam “bir ýere jemlenmeli, eý doganlarym we uýalarym, … Mesih bilen baglanyşmaly.” Möhürlenme Ýekşenbe güni baradaky kanundan öň bolup geçýär, we hut şol taryhy döwürde ýaman konfederasiýa bir dünýä hökümetini dikeltmek boýunça öz soňky işine başlaýar.

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.”

Möhürleme wagtynda Mesih dogruçylara mukaddes penakäli orun bolar, emma erbetler üçin büdrediji daş bolar. Ol Iýerusalimiň ýaşaýjylary üçin — ýykylyp gaçýan “köpler” üçin — “duzak hem gabawa düşüriji tor” bolar, ýöne möhürlenen azlar üçin “Ol” olaryň “gorkusy” bolar.

“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.

Hudaýdan “gorky” Ýewanyň ýetmezçiligi bolupdy, Hudaýdan hakykatdan-da gorkýanlar bolsa büdreýän köpçülige gelen gorkudan üýtgeşik bir görnüşdäki gorka eýedirler. Gorkynyň bu iki görnüşi synagdan geçýänler bilen ondan geçip bilmeýänleri tapawutlandyrýar. Geçýänler möhürlenýärler, geçip bilmeýänler bolsa bäş san bilen aňladylýar, çünki olar “büdreýärler, we ýykylýarlar, we döwülýärler, we duzaga düşýärler, we tutulýarlar.” Ýekşenbe kanunyndan öň bolup geçýän, bulaşyklygyň we tertipsizligiň bir döwrüniň bardygy görnüşinde görkezilen möhürleniş wagty on gyz baradaky tymsalyň amala aşýan wagtydyr.

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.

Köpçüligi büdreýänleriň garşysyna möhürlenen az sanlylar Rebbiň ýoluna “garaşýanlardyr”; şeýlelikde olar “garaşan” paýhasly gyzlary tanadýarlar. Mundan başga-da, gyzlaryň iki toparynyň içinde gorkynyň iki görnüşine laýyk gelýän mukaddesleşdirilen we mukaddesleşdirilmedik pygamberlik garaşyşy hem bardyr.

> “‘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.

> “‘Gelin giç galanda, olaryň hemmesi uka batyp ýatdy.’ Geliniň gijä galmagy Rebbiň garaşylan wagtynyň geçip gitmegini, lapykeçligi we göze görünýän gijä galmany aňladýar. Şu näbellilik döwründe ýüzleý we ýarym ýürek bilen bolanlaryň gyzyklanmasy tiz sarsyp başlady, tagallalary bolsa gowşady; emma imany Mukaddes Kitaby şahsy taýdan tanamaga esaslananlaryň aýaklarynyň astynda lapykeçligiň tolkunlarynyň ýuwup äkidip bilmejek gaýasy bardy. ‘Olaryň hemmesi uka batyp ýatdy;’ bir topar parhsyzlykda we öz imanyndan el çekmekde, beýleki topar bolsa has aýdyň nur berilýänçä sabyr bilen garaşmakda boldy. Şeýle-de bolsa, synag gijesinde soňkularyň hem, belli bir derejede, yhlasy we wepalylygy gowşan ýaly boldy. Ýarym ýürek bilen bolanlar hem-de ýüzleýler indi doganlarynyň imanyna söýenip bilmezdiler. Her kim özi üçin durmalydy ýa-da ýykylyp gitmelidi.” Uly Göreş, 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.

Mukaddes edilip garaşýanlar, Ýekşenbe kanuny wagtynda dünýä üçin baýdak hökmünde ýokary galdyrylyp görkezilýänlerinde, “alamatlar we gudratlar üçin” bolmalydyrlar; şol wagtda ýagşylyk bilen ýamanlygy bilmek agajy baradaky mesele “jynlar bilen gatnaşýanlaryň, hem pyşyrdap gürleýän we mırlaýan jadygöýleriň” bilimini hem-de “kanun bilen şaýatlygy” arkaly kesgitlenýän bilimi aňladýar. Bu, Howa bilen Adam üçin bolan synagyň edil özüdür. Biz hakykaty ýalňyşlyk bilen garyşdyryp utgaşdyrýan terbiýäni kabul edýärismi, ýa-da “Reb şeýle diýýär” diýen söze berk durýarysmy? Çünki olar bu Söze laýyk geplemeseler, munuň sebäbi olarda hiç bir nuryň ýokdugydyr. Dogry we ýalan terbiýe Mesih bilen Şeýtanyň arasyndaky beýik göreşde hakykatyň esasy ugurlarynyň biridir. Neşwil, Hudaýyň Sözüne garşy pitneliligiň nyşanydyr; edil Sodom azgynlygyň nyşany bolşy ýaly, Nýu-Ýork Amerikanyň Birleşen Ştatlarynyň ykdysady güýjüniň nyşanydyr we Pentagon onuň harby gudratynyň nyşanydyr.

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.

Petr ybadathan ot toplarynyň bosagasynda, Paniumda we dagda dur, bu bolsa ybadathananyň synagyny aňladýar. Ol Laodikeýa häsiýetli Ýedinji Gün Adwentizminiň ot toplary inende ýazgaryljakdygyny we masgara ediljekdigini, hem-de Neşwiliň, Amerikanyň Birleşen Ştatlarynyň we dünýäniň duýduryş almalydygyny ykrar edýär. Yslamyň habary, Karmelde inen otuň Ylýasyn hakyky pygamber hökmünde tassyklşy ýaly, habarçylary hem tassyklaýar. Şeýle-de bolsa, Neşwile berilýän duýduryş diňe üçünji hasrata degişli Yslam däl, hatta geňden edilen hüjümde nähili ýaraglaryň ulanylýandygy hem däl. Duýduryş habary Yslamyň hökümi getirmäge näme üçin ýol berilýändigini kesgitlemelidir; şol höküm bolsa müňlerçe şäheriň ýok edilýän döwrüni başlaýar. Yslamyň Neşwile geňden hüjüm ýetirjekdigini öňünden kesgitlemek habarçylary tassyklar, emma diňe şonuň bilen çäklenýän bolsa, bu doly däl duýduryşdyr.

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.

Neşwiliň ot toplary Hudaýyň hökümidir; ol ýekşenbe kanuny bilen tamamlanýan gysga bir döwri başlaýar, şol döwriň başyndaky ýaly, onuň ahyry hem Hudaýyň hökümidir. Hudaý Adam bilen How Enä synagyň nämedigini we eger olar şol synagdan geçip bilmese, munuň netijeleriniň nähili boljakdygyny öňünden aýtdy. Uýam Waýt “sebäpten netije çykarmak” başarnygynyň ähmiýetini görkezýär, Mukaddes Kitap bolsa “sebäp” bolmazdan “nägilelik” gelmez diýip belleýär.

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

> Guşuň aýlanyp uçuşy ýaly, serçäniň gaýyp ýörişi ýaly, şonuň ýaly-da sebäpsiz nälet gelmez. Süleýmanyň pähimleri 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.

Neşwiliň ot toplary geljek “netijedir” we “näletdir”. Duýduryş habary hökmany suratda “sebäbi” hem öz içine almalydyr. Ýunus pygamberiň habary diňe kyrk günden soň boljak weýrançylygyň yglan edilmegi bolman, eýsem patyşadan başlap bütin halka çenli oýanşy we özgerişligi döretdi. Aýan edilen zat patyşany we onuň halkyny özleriniň erbet ýollaryndan ýüz döndermäge getirdi. Ýunus olara geljek weýrançylygy aýdypdy, we munuň olaryň pis we erbet ýaşaýyş ýörelgesi sebäpli bolandygyny hem aýdypdy.

> 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.

> Çünki bu söz Ninewäniň patyşasyna ýetdi; ol hem tagtyndan turdy-da, öz şalyk lybasyny egninden çykaryp, jul geýindi we külde oturdy. Soňra patyşanyň we onuň beýikleriniň permany bilen Ninewäniň içinde jar etdirip, şeýle diýip yglan etdirdi: Ne adam, ne-de haýwan, ne sürü, ne-de dowar hiç zat datmasyn; olar otlamasynlar-da, suw hem içmesinler. Emma adamlar hem, haýwanlar hem jul bilen örtünsünler we Hudaýa bütin güýji bilen perýat etsinler; şeýle hem olaryň her biri öz erbet ýolundan we öz ellerindäki zorlukdan dönsün. Ýunus 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.

Yslam surna güýjüdir, we Ylhamyň sekizinji bapdan on birinji baba çenli bolan ýedi surna, şeýle hem on altynjy bap özboluşly pygamberlik aýratynlyklaryna eýedir. Ilkinji dört surna imperiýa Rimine 321-nji ýylda ilkinji ýekşenbe kanunyny kabul edendigi üçin gelen höküm-jazalardy. Ondan soňky iki surna papalyk Rimine 538-nji ýylda ýekşenbe kanunyny kabul edendigi üçin gelen höküm-jazalardy. Ylhamyň sekizinji bapdan on birinji baba çenli bolan ýedi surna, Ylhamyň on altynjy babyndaky soňky ýedi belany nusgalaýar; bu bolsa, ýekşenbe mejburilygy üçin Hudaýyň adamzada çykaran hökümidir.

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.

Neşwiliň duýduryş habary Ýekşenbe güni baradaky kanuna alyp barýan yzlary anyklamalydyr, hem-de pygamberlik şaýatlygyna esaslanyp, höküm sebäbiň öňünden däl-de, onuň yzyndan gelýär. Höküm Ýekşenbe gününi mejbury berjaý etdirmegiň netijesidir. Biziň garap geçýän kyrkynjy aýatyň gizlin taryhynyň bäş şaýady dürli şaýatlyklar berýär, ýöne ynsan şaýatlaryndan tapawutlylykda, ähli pygamberlik çyzyklary bir-birine utgaşýar. Amerikanyň Birleşen Ştatlarynda ahyrky Ýekşenbe kanunynyň yzlaryny anyklamak, Petrus Donald Trampyň şaýatlygyny Neşwiliň ot toplarynyň täsirini düşündirmek üçin birleşdirende amala aşýar.

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.

Neşwiliň dünýä berýän duýduryşy şudur: Hudaý adamlaryň we milletleriň soňky hökümine hut şol wagtda başlaýar. Şondan soň şäherleriň ýok edilmegi döwri başlanýar we ol tiz wagtda milli dinden çykmanyň milli heläkçilik bilen yzarlanýan Ýekşenbe kanunyna alyp barýar. Soňra Şeýtan Mesihiň keşbine girip gelýär, we on patyşanyň görüşi berkarar edýän seniň halkyňy talaýanlara öz patyşalyklaryny bermäge razy bolmagy bilen, şol erbet birleşme döredilýär. Neşwiliň duýduryşy, Donald Trampyň haýwana bir şekil döretmegi bilen aňladylýan, Neşwilden öň bolup geçen taryh arkaly şekillendirilýär. Trampyň habary Neşwiliň ot toplaryndan öň gelýän duýduryş surnaýydyr.

We will continue these things in the next article.

Bu zatlary indiki makalada dowam etdireris.

Back to Articles