The hidden history of Daniel eleven verse forty aligns with the history represented in verses ten through sixteen of the same chapter. In verses ten through sixteen the line of the earth beast of Revelation thirteen’s apostate Republican horn of the United States is represented by Donald Trump; the line of the apostate Protestant horn of the United States is represented by the Maccabees; the line of the sea beast of the papacy is represented as the “robbers of thy people” and the line of the dragon is represented by the various kings of the south and Phillip of Macedon. The line of the one hundred and forty-four thousand is represented by Peter.
Tic me kano ma opuk pa Daniel aryo acel, buk me angwen, orwatte ki tic me kale ma kinyuto i buk me apar nyaka me apar ki acel i tic acel kany. I buk me apar nyaka me apar ki acel, rek pa lyel me lobo i Niyabo me Aweng apar ki adek, ma en tung me Republican ma owoko i Jami Awot ma Kacel pa Amerika, kinyuto ki Donald Trump; rek pa tung me Protestant ma owoko pa Jami Awot ma Kacel pa Amerika kinyuto ki Maccabees; rek pa lyel me nam pa obishopu pa Roma kinyuto calo “jo me kwalo pa lwak mamegi”; dok rek pa dragon kinyuto ki kabaka mapol pa kabedo me anyim ki Phillip pa Macedon. Rek pa jo mia acel ki pyer angwen ki pyer angwen kinyuto ki Peter.
The Middle
Atinga Ceng-Lacoo cenok.
Within that hidden history, the middle is emphasized repeatedly. The 250 years that began in 457 BC concluded in 207 BC in the middle of the battles of Raphia and Panium, the last two proxy wars of verses eleven through fifteen. The 250 years of the earth beast that began in 1776 ends in 2026, the year of the “midterm elections” in the political arena of the earth beast. Peter is at Caesarea Philippi (Panium) the middle of the three times Christ exclusively took only three disciples.
I kin historia ma pinyo ma pe nen, dyek rwot tye ka keto kwo dok dok. Higa 250 ma ocako i 457 BC ogik i 207 BC i dyek me lweny me Raphia ki Panium, lweny aryo me agiki ma gubedo lweny me rwom mukene i nyiri acel ki acel abic. Higa 250 me lebbe me piny ma ocako i 1776 ogik i 2026, mwaka me “midterm elections” i kabedo me lok pa lobo me lebbe me piny. Petero tye i Caesarea Philippi (Panium), ka ma en dyek me tyen lok adek ma Christo ocako keken ka oo ki jo mukwano adek.
In the history of those parallel lines, Peter represents those who correct and repeat the warning of the fireballs upon Nashville. Peter’s name was changed in the very middle of chapters eleven through twenty-two of Matthew, just as Abram’s middle chapter of chapters eleven through twenty-two identified circumcision as the sign of the covenant, in accompaniment with the middle of chapters eleven through twenty-two in Revelation marking the sign of the covenant of death in Revelation seventeen. The midpoint is where the one hundred and forty-four thousand are changed from a Laodicean unto a Philadelphian, and the middle of the three angels is the second angel.
I lok macon me rek magi ma rwatere, Petero cung pi jo ma yubo dok nwoyo lok me ciko jo pi odilo me mac i kom Nashville. Nyiŋ Petero kiloko i dye kikome me cura apar wiye acel naka pyer aryo wiye aryo me Matayo, calo cura pa Abram ma tye i dye me cura apar wiye acel naka pyer aryo wiye aryo onyuto ni liro obedo lanyut me cikere, kacel kede dye me cura apar wiye acel naka pyer aryo wiye aryo i Niyabo ma nyuto lanyut me cikere me too i Niyabo apar wiye abiro. Ka ma i dye aye ka ma kiloko iye jo alip mia acel ki pyer aŋwen wiye aŋwen ki i bedo jo me Laodikia me doko jo me Piladelpia, dok malaika ma tye i dye me malaika adek obedo malaika me aryo.
The second step, or midpoint, is the time of the second temple test which follows the first and foundational test. The first test of 2024 was the external vision being established by the symbol of Rome, and the second test is the internal marah (looking glass) vision of Christ in the Most Holy Place. In the history of the second angel, the midnight cry message arrives to empower the message of the second angel.
Dul me aryo, onyo kabedo me dye yo, en aye kare me tem me aryo i ot pa Obanga ma lubo tem me acel ma obedo tyen jami. Tem me acel me mwaka 2024 onwongo obedo anyut me woko ma lanyut me Roma onwongo tye ka moko, ki tem me aryo obedo anyut me iye me marah (kiyo) pa Kristo i Kabedo Maleng Loyo. I lok me gin mukato pa malaika me aryo, kwena me koko me dye wor bino me miyo teko bot kwena pa malaika me aryo.
In the Millerite history of 1840, Josiah (meaning foundation of God) Litch made a correction of his identification of the prophecy of Islam of the first and second woes, and in 1844, Samuel Snow made the correction of the prediction of 1843 in fulfillment of the parable of the ten virgins. Peter in 2026 is to correct the failed prediction of the fireballs of Nashville, as typified by the Millerite disappointment of 1843, and adjust the message of Islam as typified by the work of Josiah Litch in 1840. Those two Millerite events of 1840 and 1844 represent the empowerment of the first angel’s message on August 11, 1840, and the empowerment of the second angel’s message on August 17, 1844. Together they identify the empowerment of the midnight cry when the Nashville fireballs descend.
I lok macon pa jo Millerite me mwaka 1840, Josiah (tyen nyinge aye guti pa Obanga) Litch oyubo kit ame en onwongo onyuto ki lok me adwar i kom Islam me can me acel ki me aryo, eka i mwaka 1844, Samuel Snow oyubo lok ame onwongo otito con i kom mwaka 1843, ka cobo carolok i kom anyira apar ame peya obedo ki co. Peter i mwaka 2026 myero oyub lok ame onwongo otito con i kom odilo me mac me Nashville ame pe ocobbe, kite ame cwercwiny pa jo Millerite me mwaka 1843 onwongo obedo lanyutere, dok oyub kwena me Islam, kite ame tic pa Josiah Litch i mwaka 1840 onwongo obedo lanyutere. Gin aryo ame otimme i kin jo Millerite i mwaka 1840 ki 1844 ni cung pi miyo teko bot kwena pa malaika me acel i nino 11 me dwe me aboro, 1840, ki miyo teko bot kwena pa malaika me aryo i nino 17 me dwe me aboro, 1844. Gin aryo ni kacel nyuto miyo teko bot kok me dye wor i kare ame odilo me mac me Nashville bino piny.
“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.” The Great Controversy, 611.
“Malayika ma okube ka i wa tito me cawa me malayika me adek, bino me miyo piny ducu oyel ki ducu me ker ne. Katic man, tye ka tol i ngec pa tic ma tye ki lakwena me piny ducu kacel ki teko ma pe oneno atek calo man. Gwel me bino pa Mukama ma obedo i mwaka 1840–44 obedo nyut me ducu me teko pa Lubanga; cawa me malayika me acel otyeko wa giya i kabedo ducu me balumic i piny, ci i piny mukene obedo ki miti me dini ma lapeny pe oneno i piny mo keken cawa mo con i nge Tyeko me Kicobere me myaka me apar wiye abicel; ento man ducu bino me kato gi i ngolo me teko ma tye i bwo loko me agiki ma pa ciko me mwolo me malayika me adek.” The Great Controversy, 611.
The question is: Why, with all the cities in the United States, would God’s providence select Nashville? At the arrival of the third woe on 9/11, the Twin Towers of New York and the Pentagon of Washington, DC, were the targets. A fourth plane crashed into the earth. The symbol of the earth beast is the earth; the symbol of its economic might is New York; and the symbol of its military power is the Pentagon. When the United States forces the world to accept the mark of papal authority and the church and state political system that is the image of the beast, it does so through its military and economic power, for Revelation thirteen identifies the earth beast’s use of power to forbid the faithful from buying or selling, and it also puts to death those who stand for God’s seventh-day Sabbath. The prophetic symbolism is represented as "chariots, horsemen (military might) and ships" (economic might) in Daniel eleven verse forty.
Peny obedo ni: Piŋo, i kin boma ducu ma tye i United States, Obaŋa oyero Nashville i yub mere me loyo kede gwoko jami? I kare ma can me adek obino i 9/11, Twin Towers me New York kede Pentagon me Washington, DC, aye onwongo giyero me goyo. Dege me aŋwen opoto piny i ŋom. Lanyut me lee me ŋom aye ŋom; lanyut me teko mere me lim aye New York; kede lanyut me teko mere me mony aye Pentagon. Ka United States diyo lobo me yee lamat me twero me Papa kede yub me loc me kanica kede gamente ma obedo cal me lee, en timo meno kun tiyo kede teko mere me mony kede me lim, pien Niyabo cura me apar wie adek nyuto kit ma lee me ŋom tiyo kwede teko mere me gengo jo me gen wek pe giwil onyo gicat jami, kede lee meno bene neko jo ma gicung pi Cabit me Obaŋa me nino me abiro. Ginyuto lanyut me lok me adwar calo "gari me lwiny ma faraci ywayo, jo ma giwoto i kom faraci (teko me mony) kede yeya" (teko me lim) i Daniel cura me apar wie acel, tyeŋ me pyer aŋwen.
In the sealing time of the one hundred and forty-four thousand, Islam unexpectedly strikes the glorious land four times. The first was 9/11; the second and third were the ancient literal glorious land and then Nashville. The fourth is the earthquake of Revelation eleven, that is, the Sunday law. In the context of Balaam and the three angels, the two strikes of October 7, 2023, and Nashville represent the two biblical vineyards of God’s covenant people.
I kare me keto lanyut i kom jo alip mia acel ki pyer angwen wiye angwen, Islam monyo lobo me deyo wang angwen ma pe kigeno. Monyo me acel obedo 9/11; me aryo ki me adek otimme i lobo me deyo kikome me kare macon, ci i Nashville. Me angwen en aye oyengyeng me lobo ma tye i Niyabo 11, ma tiende ni, cik me Ceng Cabit. I lok makwako Balaam ki lumalaika adek, monyo aryo me nino 7 me Oktoba, 2023, ki me Nashville nyuto poti olok aryo ma tye i Baibul, ma gin pa jo me gicik pa Obanga.
When the deadly wound of the papacy is healed at the Sunday law, the second manifestation of the Dark Ages begins. The first and the third woe are the same, for Christ always illustrates the end with the beginning, so the falling star of Mohammed in the first woe, who turned the key that opened the bottomless pit, and shortly after 9/11 atheism of the bottomless pit murdered the two witnesses of Revelation eleven. At the Sunday law the papal deadly wound is healed, and the beast of Catholicism fulfills the prophetic enigma of the eighth (representing resurrection) being fulfilled. The second period of the Dark Ages then begins, as Balaam’s third waymark, when the ass speaks and turns the key to again open the bottomless pit. Post 9/11, atheism, the dragon came out of the pit to fight against the richest president who stirred up all the realm of Greece. At the Sunday law the beast of Revelation seventeen ascends out of the bottomless pit and darkness again blots out the sun.
Ka cwer marac pa upapa ka cango ka cik pa Dyeng Nino Sabiti, nyuto mar aryo pa Ceng Mwor obedo acaki. Wok acel ki me adek pe tye maoko, pien Kristo niningi agiki ki acaki, omiyo lakwen ma opoto me Mohammed i wok acel, ma oloko labol ma oyabo ot otum pe, ki i kare matidi lacen 9/11, pe-yero-Lubanga me ot otum pe okelo to i caneno aryo pa Ntwero mar Revelation acel wi acel. I cik pa Dyeng Nino Sabiti cwer marac pa upapa cango, ci lee me Katolika otimo gin mapek me lanen pa adwong’ me me aboro (ma nyuto aa-cen dok i ngima). Eka kare mar aryo pa Ceng Mwor cako, calo waymark me adek pa Balaam, ka dong osio loki ci oloko labol me yabo dok ot otum pe. I ngec pa 9/11, pe-yero-Lubanga, ni, dragon oa ki i otum me piny me lweny ki prezdent ma mwonya loyo, ma oyoko mot weng me piny pa Girik. I cik pa Dyeng Nino Sabiti lee me Revelation apar wi abicel wi aryo aa ki i ot otum pe, ci mwor dok ocwalo ceng.
Why Nashville? The question that is still unresolved? Nashville marks the beginning of the short period of the proclamation of the midnight cry message, and it begins with an unexpected destructive attack by Islam and it ends the same way. The Sunday law at the end of the period represents the enforcement of the mark of the beast in the United States, and the beginning of the destruction of the cities. “Destruction” is a prophetic characteristic of Islam.
Pingo Nashville? Penyo ma pud pe gityeko kwanyo? Nashville nyuto cako me kipindi macok me tito kwena pa lwor me dyewor, dok cako ki atematem me tye kicwiny me katikati ma Islam ocako, dok gikome kwo nininga kede. Cik me Cawa Acel i agiki pa kipindi meno nyuto tic me lweny me keto cim pa lyel i United States, dok cako me balo me gangi madongo. “Bal” obedo kit ma nyut nyut me Islam i porofesayi.
Destruction
Bal
“The night before last a very impressive scene passed before me. I saw an immense ball of fire fall into the midst of some beautiful mansions, causing their instant destruction. I heard some say, ‘We knew that the judgments of God were coming upon the earth, but we did not know they would come so soon.’ Others said, ‘You knew! Why then did you not tell us? We did not know.’ On every side I heard such words spoken.” Letter 217, 1904.
“Ceng ma odoko iwiye ceng gubino, gin ma miyo lworo matek aye obino i wangna. Acaa agulu mar mac madit tutwal ka poto piny i dyer pa ot maber atika, kelo bal aringa gi i saa acel. Awinyo jo mukene ka waco ni, ‘Wan waange ni kwena pa Katonda tye ka bino i kom piny, ento pe waange ni gibino oyot kumeno.’ Jo mukene bene owaco ni, ‘I waange! Ango ma pe iwacowa? Wan pe waange.’ I kabedo weng acako winyo loki ma calo man ka giwaco.” Barua 217, 1904.
Nine Eleven
Naini Ileveni
Revelation “Nine Eleven” identifies the character of the kingdom of Islam as death and destruction, for a name in prophecy represents character.
“Nine Eleven” me Cuke me Neno nyuto kit pa ker me Islam ni to tho ki bal mabor, pien nying i profesi nyutu kit pa gin.
And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon. Revelation 9/11.
Kadi bene tye ki kabaka i komgi, ma en maleka pa otchom ma pe tye ki agiki; nying ne i leb pa Ibru ni Abaddon, ento i leb pa Grik, en tye ki nying Apollyon. Niyabo 9/11.
Abaddon means “destruction or place of destruction” and Apollyon means “the destroyer.”
Abaddon tyer ni “anywola onyo kabedo me anywola” dok Apollyon tyer ni “lacenyi.”
“Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.
“Malayika tye ka gengo yamo angwen, ma kikelo calo rum me laa ma obedo ka miti peke me cweyo ka aa woko dok ka yot malit i wi ngom weng, ka cwalo balang ki to i yo ne.
“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.
“Bede wabino i tung cing piny ma pe tye ki agiki? Bede wabedo makwar, kic, ci mac obale? Oo, wa miti ni i kanisawa jii bedo ki Cwiny kacel ki anywola me Katonda ma oyweyo i lwak ne, wek gucung i woro gi kwo. Wa mito me neno ni yoo tite, ci doggola obinyo. Ento ka watye ka wawot ka i doggola obinyo, can malacne pe tye ki agiki.” Manuscript Releases, volume 20, 217.
The path of Islam of the third woe is the path of Balaam and the ass. The path of the angry horse of Islam, that is John’s four winds of strife, Isaiah’s rough wind and Ezekiel’s “wind” or “breath” that comes from the four winds, takes a path from 9/11 that leads to the “narrow” and “straight” gate. That narrow gate is the third waymark of Balaam and the ass.
Yore me Islam me neno marac adek obedo yore pa Balaam ki dong osi. Yore pa faras me Islam ma iyie alwor, en aye yamo angwen pa kwer me Yohana, yamo marac pa Isaia, ki “yamo” onyo “ngat” pa Ezekiel ma bino ki i yamo angwen, tye ki yore ma cako ki 9/11 ma tye ka telo bot dyang ma “dite” ki ma “ter.” Dyang dite no en aye waymark adek pa Balaam ki dong osi.
And the angel of the Lord went further, and stood in a narrow place, where was no way to turn either to the right hand or to the left. And when the ass saw the angel of the Lord, she fell down under Balaam: and Balaam’s anger was kindled, and he smote the ass with a staff. And the Lord opened the mouth of the ass, and she said unto Balaam, What have I done unto thee, that thou hast smitten me these three times? Numbers 22:26–28.
Ka malayika me Rwot odok anyim, kendo ojwokore i kabedo ma tite, ka ononge iye yoo me dok i tung lacuc onyo i tung cam. Ka dong osukuru oneno malayika me Rwot, opongore piny i bwo Balaam; ci pwoc Balaam omeko matek, kendo ogoyo osukuru ki lwor. Ka Rwot oyabo dog osukuru, ci owaco ne Balaam ni, “An atimo ngo botu ma igoya an tyen adek magi?” Namba 22:26–28.
The path of the third woe of Islam's destruction began at 9/11 when Revelation 18:1–3 was fulfilled.
Yore me akec me tic pa “third woe” me kwa me Islam cako i 9/11 ka Niyabo 18:1–3 otumwogo.
“Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.
“Dong lok otu ma awaco ni New York myero oywaygi woko ki ba mar pi maleng? Man pe atye ka awaco. Atye ka awaco ni, ka aleno ot maduong-maduong ma tye ka gudongo kanyo, piso i kom piso, ‘Gin ango ma gro lweny ma lyel bitimore ka Ladit bino ka aa ka i dyer me winy mwaki dok miyo piny oyot matek! Cawa man, lok me Revelation 18:1–3 biromo.’ Cik pa dyaŋ me apar wiye me Revelation ducu en gengo me ngo ma bino i kom piny. Ento pe atye ki lyec mo keken ma pire tek i kom ngo ma bino i kom New York, kono ni angeyo ni i nino mo acel ot maduong-maduong ma tye kanyo gibikwanyo piny piny ki lokke dok lokke pa teko pa Katonda. Ki lyec ma kimiyo an, angeyo ni balo tye i wi piny. Lok acel keken ma aa bot Ladit, kwo acel me cako pa teko ne ma dit, dok ot man ma dongo matek gibigwe piny. Gin ma lyel me mako lworo ne pe wan romo pimo ki tamwa.” Review and Herald, July 5, 1906.
The question remains: Why Nashville? The fireballs of Nashville represent a prophetic scenario where one class of Adventism is ashamed and, according to Joel, “cut off.” The other class is represented as never being ashamed and filled with joy. The prophetic joy is not for the judgment brought upon Nashville and the United States, but for the vindication that is represented between those in the parable who have the oil and those who do not have the oil. The oil has many symbolic meanings attached to it, but a primary meaning of the oil is the message of the midnight cry. That message began to be progressively unsealed at the end of 2023, and it represented the increase of knowledge that is either rejected or accepted. Hosea is clear that those who reject the knowledge are rejected as God’s priests. Peter is located in the middle of the structure of Leviticus twenty-three when he understands the fireballs of Nashville, and the number thirty is a symbol of the priests.
Peny pod odong: Pingo Nashville? Bol me mac me Nashville nyuto kit gin matime i adwar ma lewic mako dul acel me jo Adventist dok, malube kede Joel, “ongolgi woko.” Dul mukene nyutere calo jo ma lewic pe makogi i kare mo keken dok ma opong kede yomcwiny. Yomcwiny me adwar pe obedo pi ngol me kop ma okelo i kom Nashville kede United States, ento obedo pi nyuto ni jo tye atir, ma nyutere i kin jo me carokop ma tye kede moo kede jo ma pe tye kede moo. Moo tye kede tyen kop mapol me lanyut, ento tyen kop acel mapire tek me moo obedo kwena me kok me dye wor. Ocako gonyo ciret me kwena meno motmot i agiki me mwaka 2023, dok kwena meno onyuto medde pa ngec ma jo kwero onyo yeyo. Hosea nyuto maleng ni jo ma kwero ngec, Rubanga kwero gin me bedo lulamdoge. Peter tye i dye kit ma Leviticus pyer aryo wie adek oyubere kwede i kare ma en niang bol me mac me Nashville, dok wel pyer adek obedo lanyut me lulamdog.
My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.
Jo me tye ka bala pien pe guromo ngec: pien in iweyo ngec, an bene abikwanyo in, me pe ibed layubek na: pien in ilwongo cwercwiny pa Lubanga ni me iweyo, an bene abiwil wilobo ni me nywalo ni. Hosea 4:6.
The issue of “knowledge,” or the lack thereof, is one of the truths associated with the arrival of the fireballs of Nashville. Prophetic “knowledge,” or the lack thereof, marks the beginning of the proclamation of the midnight cry, and that period ends with the issue of obedience to God’s Word, as represented by the Sabbath and Sunday issue. Christ always illustrates the end with the beginning, and in the beginning obedience to God’s Word was the warning message given to Adam and Eve in the garden.
Kop i kom “ŋec,” onyo bedo labongo ŋec meno, obedo acel i kin lok me ada ame rwate ki bino pa odilo me mac me Nashville. “Ŋec” i kom lok me adwarpiny, onyo bedo labongo ŋec meno, nyuto acaki me lano koko me dyecwor, dok kare meno tum ki kop i kom lubo Lok pa Obaŋa, kit ame kop i kom Cabato ki Ceng Cabit nyuto kwede. Kricito kare ducu tiyo ki acaki me nyuto agiki, dok i acaki lubo Lok pa Obaŋa aye onwongo obedo kwena me ciko ame kimiyo bot Adam ki Eve i poto.
The issue of obedience at the end cannot be restricted to a single garden if “every nation will be involved,” as Sister White says. The Sabbath and Sunday issue is the repetition of the beginning test of Adam and Eve in the garden, that is repeated in the entire world at the end. That test begins at the Sunday law in the United States, which is also the end of the period of the proclamation of the midnight cry.
Lok me cwiny me winyo cik i agiki pe twero kwanyo keken i poto acel ento ka “rok pa rok ducu ibino bedo iye,” calo Siista White owaco. Lok me Sabato kacel ki Ceng Pa Nino me Cawa Abicel obedo dok cako me temo ma Adam ki Efa gucako i poto, ma dok nitye ka pire tek i wi lobo ducu i agiki. Temo meno ocako ka cik pa Ceng Pa Nino me Cawa Abicel oyubo i Amerika me United States, ma en bene agiki pa kare me tito dwoko me lwak pa dyewor i dyewor.
The proclamation of the warning message that Christ is coming is only given by those who have accepted the increase of knowledge from the unsealing of the message of the revelation of Jesus Christ that began at the end of 2023. A test of knowledge, or the lack thereof, is finalized at the Nashville attack. The litmus test of the three tests that began at the unsealing in 2023 is based upon the oil, which is “knowledge” contained within the prophetic message that was then unsealed.
Jo ma oyee medde pa ŋec ma oa ki i yabo laket me kwena me niyut pa Yecu Kricito ma ocake i agiki mwaka 2023 keken aye otucu kwena me ciko dano ni Kricito tye ka bino. Atem me ŋec, onyo me pe bedo kede ŋec, tyekone time i kare me monyo ma time i Nashville. Atem ma moko ada me atemme adek ma ocake i kare me yabo laket i mwaka 2023 ocung i kom moo, ma en aye “ŋec” ma tye i kwena me dwaro piny ma oyabo laket mere i kare meno.
The unsealed “knowledge” tests and ultimately is manifested as the oil that is the third and litmus test. That test begins the period of the proclamation of the message of the midnight cry that ends at the test of obedience. That test of obedience is accomplished upon Eve, who represents the church, and Adam, who represents the state. The combination of those two entities is finalized when the mark of the beast is enforced. The test in the garden is the test at the end. It is a test for men and women that involves the combination of church and state, that are a man and a woman. The warning message that is unsealed leading to the final test of obedience is represented by the tree of the “knowledge” of good and evil.
“Ŋec” ame kigonyo tëmö jö, ëka i agikki nyutere calö möö ame obedo atëm më adek ëka atëm ame moko adyer. Atëm meno cakö kare më tïtö kwena më koko i dye wor ame tum i atëm më winyo cïk. Atëm meno më winyo cïk kicobo i kom Eve, ame cung pi kanica, ëka Adam, ame cung pi gamente. Ribbe më gin aryo meno tyekere i kare ame kicunö jö më gamö alama më lee. Atëm i poto aye atëm i agikki. Obedo atëm pi coo kede mon ame makö ribbe më kanica kede gamente, ame gin obedo ëcwö kede dako. Kwena më cïkö ame kigonyo, ame tëlö naka i atëm më agikki më winyo cïk, kinyuto ki yat më “ŋec” më ber kede rac.
Nashville is the symbol of Greek education in the land of the earth beast. Greek education is false education; it is evil knowledge, and the good knowledge is true education. The only corporate board Ellen White ever agreed to participate in was that of Madison College, located in Nashville, which is called “Athens of the South.” Nashville is the symbol of Greek, or false education. False education is false knowledge. The significance of Nashville parallels the symbolism of New York City and the Pentagon.
Nashville obedo lanyut me kwan pa Jo-Girik i lobo pa lee me lobo. Kwan pa Jo-Girik obedo kwan me goba; en obedo ŋec marac, dok ŋec maber en aye kwan me ada. Dul acel keken me loc pa kampani ma Ellen White yam oyee me bedo iye obedo dul me loc pa Madison College, ma tye i Nashville, ma kilwongo ni “Athens me Tung Acuc.” Nashville obedo lanyut me kwan pa Jo-Girik, onyo kwan me goba. Kwan me goba obedo ŋec me goba. Tyen lok me Nashville rwate ki tyen lanyut me New York City ki Pentagon.
We will continue these things in the next article.
Wan wa tic maber ma i lok man i cawa me nukta ma bino.
Manuscript 188, 1905
Manuscript 188, 1905
“When I was at Nashville, I had been speaking to the people, and in the night season, there was an immense ball of fire that came right from heaven and settled in Nashville. There were flames going out like arrows from that ball; houses were being consumed; houses were tottering and falling. Some of our people were standing there. ‘It is just as we expected,’ they said, ‘we expected this.’ Others were wringing their hands in agony and crying unto God for mercy. ‘You knew it,’ said they, ‘you knew that this was coming, and never said a word to warn us!’ They seemed as though they would almost tear them to pieces, to think they had never told them or given them any warning at all.” Manuscript 188, 1905.
“An atye i Nashville, abedo ka awaco bot lwak, dok i kare dyewor, bolo mar mac ma dit adita obino bute atir ki i polo ci oyweyo i Nashville. Lyel mac notye ka odok ka twol mac calo tonic; gangi notye ka opye; gangi notye ka oding oding ci opoto. Jo wa mukene notye ka ocung kunnu. ‘Man bene tye ka watye ka wubiriyo,’ kiwaco, ‘waubiriyo man.’ Mukene notye ka obwolo cingi gi i arem matek ci ka gengo bot Lubanga pi cwercwiny. ‘Itye ki ngec ne,’ kiwaco, ‘itye ki ngec ni man tye ka bino, ento pe iwaco lok mo keken me kwayo wa!’ Gin onen calo dano ma romo poto poto gin piny, ka opwoyo ni pe gitye ka gikwanyo gin onyo gimiye gin pwony mo keken me gengo.” Manuscript 188, 1905.