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# The Hidden History of Verse Forty - Number Twelve

Akụkọ Nzuzo nke Amaokwu nke Iri Anọ—Nọmba Iri na Abụọ

Number Twelve

Ọnụọgụ Iri na Abụọ

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identify five different versions of the same wreck, though today, in the time period where the Holy Spirit is being withdrawn from mankind, those witnesses would no doubt include those who would invent and lie about what they saw in order to uphold their personal world-view, while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

A na-ekwukarị na ọ bụrụ na mmadụ ise hụrụ otu ihe mberede ụgbọala ahụ, ndị àmà ise ahụ ga-akọwa nsụgharị ise dị iche iche nke otu mbibi ahụ; ma taa, n’oge a nke a na-ewepụ Mmụọ Nsọ n’ebe mmadụ nọ, ihe ịrụ ụka adịghị ya na ndị àmà ahụ ga-agụnyekwa ndị ga-echepụta akụkọ ma ghaakwa ụgha banyere ihe ha hụrụ iji kwado echiche nke ụwa nke onwe ha, ebe ha na-ekwere na ha na-eme ihe ọma site n’ime otu a. N’akụkọ ihe mere eme zoro ezo ahụ, e nwere ọtụtụ ahịrị dị iche iche nke eziokwu amụma, nke na-anọchi anya ndị àmà dị iche iche banyere otu ihe omume ahụ. N’Okwu Chineke enweghị ụgha ọ bụla, ọ bụ ezie na a na-enwekarị nkọwa mmadụ na-ezighị ezi banyere ihe omume ndị ahụ, ma ndị àmà nke Akwụkwọ Nsọ banyere akụkọ ihe mere eme a, mgbe a kewara ha nke ọma, ha niile na-ekwenye ibe ha.

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.

Pita bụ ihe nnọchianya nke otu narị puku na puku iri anọ na anọ ahụ n’akụkọ ihe mere eme, ma àmà ya na-anọchi anya akụkọ ihe mere eme na-aga n’ihu site n’ịda mbà n’obi nke July 18, 2020, ruo na iteta nke December 31, 2023, mgbe ahụ dịka onye so n’ule mbụ nke ọhụụ mpụga, wee soro n’ule nke abụọ nke ọhụụ ime, nke ule litmus nke bọl ọkụ nke Nashville ga-eso, ruo n’ịkwalite ọkọlọtọ nye ndị mba ọzọ.

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 nọ n’akụkọ nzuzo ahụ dịka onye na-akpalite ndị globalist niile, ndị mejupụtara ndị globalist nke ụwa, pati Democratic, na ndị RINO nke pati Republican. Ọ na-emezu njirimara amụma ndị e jikọtara na onyinyo nke anụ ọhịa ahụ, ebe a kpọlitere ya site n’ọnwụ ndọrọ ndọrọ ọchịchị dịka nke asatọ nke sitere na asaa ahụ. A hụrụ ya n’akụkọ nzuzo ahụ dum, ebe e kpebiri na ọ ga na-achị mgbe a ga-eme ka “active despotism” bụrụ iwu, mbụ n’elu United States, ma emesịa n’elu ụwa. Protestantism dapụrụ n’ezi okwukwe, dịka ibe Trump n’mpi abụọ nke anụ ọhịa nke ụwa, nọkwa ebe ahụ n’akụkọ ndị Maccabees. Ngosipụta dị iche iche nke ike dragọn ahụ n’ime United Nations na Russia na-agba ama n’akụkọ ahụ. Papacy, dịka ndị na-apụnara ndị nke gị ihe, nọ ebe ahụ iji jikọta ihe niile ọnụ ma guzobe ọhụụ ahụ.

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.

Pita bụ gị, onye na-agụ akwụkwọ a hụrụ n’anya. Pita bụ onye a na-atụle ka ọ bụrụ otu n’ime ndị ọkọlọtọ nke narị puku mmadụ otu narị na iri anọ na anọ ahụ. Pita na-eguzo n’etiti, n’ebe etiti nke ahịrị amụma dị iche iche, ma site n’okwukwe na-abanye n’Ebe Kachasị Nsọ ma na-anata mgbanwe ahụ nke a na-arụzu site n’ọhụụ nke Kraịst. Pita nọ n’Ugwu Nnwogharị ahụ, ebe a ga-agbanwe ya ka ọ bụrụ n’onyinyo Kraịst, ebe United States nọ na-akpụ onyinyo nke anụ ọhịa ahụ.

> “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.’

> “Ụmụnna, anyị aghaghị inwe ihe na-erughị nke onwe anyị, ma nwekwuo nke Chineke. Ọ na-achọ ike nile nke Nzukọ-ukwu; ma ruo n’ókè dị ukwuu, a na-etinye ikike nke ndị anyị n’ihe ndị na-ekwesịghị ekwesị. A na-enye oge dị ukwuu n’echiche nta na n’ihe ndị dị nta na-arịọ. Chineke chọrọ ka anyị rigoo n’ugwu ahụ, ka anyị bịa n’ihu Ya n’ụzọ ka kpọmkwem. Anyị na-abanye n’oge nsogbu, nke, karịa oge ọ bụla gara aga kemgbe ụwa bidoro, ga-achọ nraranye zuru oke nke onye ọ bụla kpọrọ aha Kraịst. Ọrụ Chineke chọrọ ihe nile dị n’ime anyị. Ma ndị anyị agaghị eme nraranye a ruo mgbe a gbanwere obi ha. Ha chọrọ nchegharị dịka Pita chọkwara ya. Mgbe e meworo ka ha dị ndụ otu a, Kraịst pụrụ ịsị ha, ‘Mee ka ụmụnna gị sie ike,’ ‘Zụọ atụrụ m,’ ‘Zụọ ụmụ atụrụ m.’”

> “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.

> “Mgbe a jikọtara ike nke Chineke na mgbalị mmadụ, ọrụ ahụ ga-agbasa dịka ọkụ n’ọka akọrọ. Chineke ga-eji ndị nnọchiteanya rụọ ọrụ nke mmadụ agaghị enwe ike ịmata ebe ha si bịa; ndị mmụọ ozi ga-arụ ọrụ nke ndị mmadụ gaara enweta ngọzi imezu ya, ma ọ bụrụ na ha elegharaghị ịzaghachi ihe Chineke na-achọ anya. A na-etinye ọrụ ahụ ugbu a n’ihu mmadụ. Ọ ga-anabata ya? N’oge a ugbu a e nwere ọtụtụ ọnụ ụzọ e meghere kpamkpam ma hapụkwa ha oghe nye ndị ọrụ. Ha ga-abanye n’ọnụ ụzọ ndị a? Ònye dị njikere, mgbe Nna-ukwu kpọrọ ya, ịsị, ‘Lee m, Onyenwe anyị, ziga m’? Mkpu Masedonia na-abịakwute anyị site n’arịrịọ jupụtara n’obi mgbu sitere n’akụkụ nile nke ụwa, ‘Bịa gafee nyere anyị aka.’” 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.

A gwara anyị ka anyị bịa n’ugwu ahụ, ka e mee ka anyị bụrụ ndị e gbanwere dịka e si gbanwee Pita; ma mgbe anyị mere otú ahụ, a ga-eme ka anyị dị ọcha, dịka e si mee Aịzaya. A na-anọchi ime ka mmadụ dị ọcha anya dịka ihe a na-emezu mgbe a jikọtara ike nke Chukwu na mgbalị mmadụ. Oku Masedonia na-apụta n’akụkọ ihe mere eme zoro ezo nke amaokwu iri anọ.

> “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.

> “Oge eruola ka e mee mgbalị siri ike n’obodo anyị dị iche iche. Gụọ Luk 21. Nke a bụ ozi maka oge a, e dekwara ya maka ọgbọ a nke ọgwụgwụ. Anyị ekwesịghị ikwe ka ihe ọ bụla bịa n’etiti anyị na ọrụ Chineke nyere anyị ka anyị rụọ. A ghaghị ime mgbalị pụrụ iche iji weta eziokwu ahụ n’ihu ndị nọ n’obodo ndị ahụ.”

> “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.

> “Ka e ghara ida oge ọ bụla n’ịkụwa ndị ọzọ n’ibe. Esemokwu niile aghaghị ịkwụsị. Anyị ga-ahụrịta ibe anyị n’anya dịka ụmụnne. Ka anyị rịgoro n’ugwu soro Chineke, ka anyị wee lọghachi na ngosipụta nke ebube Chineke dị n’elu anyị. Naanị ebe anyị pụrụ inweta ya bụ n’ugwu soro Chineke. E nwere ọrụ a ga-arụ n’ịmụ Okwu nke Onyenwe anyị dịka e kpughere ya n’iwu Ya. E nweela ọtụtụ ịgụ nanị n’elu elu, ma ole ka ọ bụ ọmụmụ n’eziokwu? Kraịst biri n’etiti mmadụ ma kwusaa n’ụwa iwu ndị ahụ n’onwe ha.”

> “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.

> “A ga-emecha ọrụ a n’oge na-adịghị anya n’ezi omume. Anyị aghaghị ịdịkwu ike n’ịnọgidesi ike, ma bụrụkwa ndị nwere nsọpụrụ Chineke karịa n’ọgbalị anyị ime ka ọ gaa n’ihu ruo n’ịgwụcha ya. Oge eruola nke na ọ bụghị naanị na anyị ga-abụ ndị na-arụsi ọrụ ike, kama anyị ga-elekwasịkwa ọrụ ahụ anya n’ụzọ ga-eme ka ọ rụpụta ihe. Ọ bụrụ na anyị anọkwuo ogologo oge n’ugwu ahụ n’ihu Chineke, ọrụ anyị ga-adịkwu irè.”

> “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.

> “A ghaghị iweta ike ka ukwuu nke na-eme ka mmadụ kwenye n’ime nkwusa anyị. A ghaghị ịmụchakwu mma agha nke Mmụọ ma zipụ ya n’ihu n’ike. Ọ̀ ga-abụ na anyị ga-etinye onwe anyị n’ọrụ a dịka ndị ikom nwere eziokwu niile nke ebighị ebi n’ihu ha? Anyị chọrọ ka ike nke Mmụọ Nsọ gaa n’ihu ma mezue ọrụ Chineke n’ụwa.” 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.

Ọ bụ n’elu ugwu ahụ, nke bụkwa Ebe Kachasị Nsọ, ka a na-ejikọta Chukwu na ọdịdị mmadụ anyị; ma Luk 21 bụ ozi ahụ maka ọgbọ ikpeazụ, ndị ga-enye ịdọ aka ná ntị ikpeazụ nye obodo dị iche iche. Ịdọ aka ná ntị nye obodo dị iche iche bụ ọrụ ndị mmụọ ozi ga-arụzu ma ọ bụrụ na anyị ajụ ịbịa n’elu ugwu ahụ ma gbanwee bụrụ n’oyiyi Ya. Ọrụ ahụ bụ maka obodo dị iche iche, n’ihi na ọgbọ ikpeazụ ahụ bi n’oge a ga-ebibi “puku kwuru puku obodo.” Oge amụma nke mbibi obodo dị iche iche na-amalite site n’ọkụ bọl ndị Nashville, ma ọrụ ịdọ aka ná ntị ahụ na-amalite ebe ahụ, a na-akọwapụtakwa ọrụ ahụ na Luk 21. N’ime afọ ndị gara aga, anyị egosila ugboro ugboro na Luk 21 bụ ịdọ aka ná ntị banyere Islam nke ahuhu nke atọ.

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.

N’ime Luk 21, Jizọs kọwara akụkọ ihe mere eme malite n’ịjụ Izrel oge ochie dịka ndị Chineke họpụtara, gaa n’ọgwụgwụ Oge Ọchịchịrị nke mkpagbu papal, ma banye n’ihe ịrịba ama ndị butere akụkọ ihe mere eme nke ndị Millerait. Akụkọ ihe mere eme nke ndị Millerait na-egosi akụkọ ihe mere eme nke otu narị puku iri anọ na anọ.

> 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.

> Ha ga-ada site n’ọnụ mma-agha daa, a ga-akpụkwa ha n’agha dọrọ n’agha jee n’etiti mba niile: a ga-azọkwa Jerusalem n’okpuru ụkwụ ndị mba ọzọ, ruo mgbe oge ndị mba ọzọ ga-ezu. A ga-enwekwa ihe ịrịba ama n’anyanwụ, na n’ọnwa, na n’kpakpando; n’elu ụwa kwa, mkpagbu nke mba dị iche iche, n’ime mgbagwoju anya; oke osimiri na ebili mmiri ya na-ada mkpọtụ; obi mmadụ ga-ada ha mba n’ihi egwu, na n’ihi ile anya n’ihu ihe ndị ahụ na-abịakwasị ụwa: n’ihi na a ga-ama jijiji ike dị n’eluigwe. Mgbe ahụ ka ha ga-ahụ Nwa nke mmadụ ka ọ na-abịa n’ime igwe ojii, n’ike na n’ebube dị ukwuu. Luke 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.

Jọn, n’isi nke iri na otu nke Mkpughe, na-akọwapụta na e nyere afọ 1,260 nke ọchịchị papa n’amụma “nye ndị mba ọzọ,” ma Luk na-akọwapụta na n’afọ 1798, oge ndị mba ọzọ mezuru. Mgbe ahụ Kraịst kwusịrị ihe ịrịba ama ndị dị n’anyanwụ, ọnwa, na kpakpando, ndị na-akara mmegharị Millerite, wee mechie site n’okwu ndị a: “nhụjuanya nke mba dị iche iche, na mgbagwoju anya; oke osimiri na ebili mmiri ya na-ada ụda; obi ndị mmadụ na-ada mba n’ihi egwu, na n’ihi ile anya ihe ndị ahụ na-abịa n’ụwa.” “Nhụjuanya nke mba dị iche iche” dị na Luk bụ “iwe nke mba dị iche iche” dị na Mkpughe.

> 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.

> Mba nile iwe were, iwe-gi abịawo kwa, na oge nke ndị nwụrụ anwụ, ka e kpee ha ikpe, na ka i nye ndị ohu gị, ndị amụma, na ndị nsọ, na ndị na-atụ egwu aha gị, nta na ukwu, ụgwọ ọrụ; nakwa ka i bibie ndị ahụ na-ebibi ụwa. Mkpughe 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.

“Iwe” nke Chineke na-apụta n’ime ihe otiti asaa ikpeazụ, ọ na-amalitekwa mgbe Maịkel biliri, oge nnwale mmadụ emechikwara. Iwe nke mba dị iche iche bụ oge nke na-eduga n’imechi oge nnwale. Iwe nke mba dị iche iche malitere na 9/11, mgbe Alakụba nke ahuhu nke atọ bịarutere, si otu a kpọọ akara mbata nke mmiri ozuzo ikpeazụ.

> “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.

> “Ahụrụ m na iwe nke mba ndị dị iche iche, ọnụma Chineke, na oge ikpe ndị nwụrụ anwụ bụ ihe dị iche iche ma doo anya, nke ọ bụla na-eso ibe ya; nakwa na Maikel ebilighị, na oge nsogbu, nke ụdị ya a na-ahụtụbeghị mbụ, amalitebeghịkwa. Mba ndị ahụ ugbu a na-ewe iwe; ma mgbe Onye Nnukwu Anyị Nchuàjà mezuru ọrụ Ya n’ebe nsọ, Ọ ga-ebili, yikwasị uwe mmegwara, mgbe ahụkwa a ga-awụkwasị ọrịa-otiti asaa ikpeazụ ahụ.”

> “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.

> “A hụrụ m na ndị mmụọ ozi anọ ahụ ga-ejide ifufe anọ ahụ ruo mgbe ọrụ Jisọs ga-agwụ n’ebe nsọ ahụ, mgbe ahụkwa ka ọrịa ọjọọ asaa ikpeazụ ahụ ga-abịa.” Early Writings, 36.

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

N’akụkọ ihe mere eme nke ndị Millerite, iwe a kpasuru mba niile, ma ọ bụ dịka Luk si dekọọ ya, “nsogbu nke mba dị iche iche,” ka Islam mezuru.

> “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.

> “N’afọ 1838, Tọki tinyere onwe ya n’agha megide Ijipt. O yiri ka ndị Ijipt ga-emeri ma kwatuo ọchịchị Tọki. Iji gbochie nke a, ike ukwu anọ nke Europe, ya bụ England, Russia, Austria, na Prussia, tinyere aka iji kwado ọchịchị Tọki.” 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.

N’afọ 1838, ihe a na-akpọ “ajụjụ ọwụwa anyanwụ” nọ na-eme ka mba dị iche iche maa jijiji, ma “ajụjụ ọwụwa anyanwụ” ahụ bụ Alakụba, ifufe ọwụwa anyanwụ nke Akwụkwọ Nsọ. Akụkọ ihe mere eme nke ndị Millerite hụrụ mba dị iche iche ka Alakụba na-eme ka ha maa jijiji, mgbe ahụ Onyenwe anyị wee bịa n’igwe ojii gaa n’Ebe Kachasị Nsọ, si otu a bụrụ ihe nnọchianya nke oge Onyenwe anyị ga-abịa n’igwe ojii n’Ọbịbịa Ya nke Abụọ. Tupu ọbịbịa Ya n’igwe ojii, Alakụba na-ewetara mba dị iche iche nhụjuanya, ma nke a bụ ozi e nyere Pita ka o kpọsaa n’obodo dị iche iche tupu mbibi nke “puku obodo.” Oge mbibi nke obodo ndị ahụ na-amalite site n’ọba ọkụ nke 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.’

> “Ọ dị m ka a sị na ndị nke Chineke nwere mmetụta banyere mbibi na-abịa n’elu ọtụtụ puku obodo, ndị a fọrọ nke nta ka e nyefee ugbu a n’ife arụsị! Ma ọtụtụ n’ime ndị kwesịrị ikwusa eziokwu na-ebo ụmụnne ha ebubo ma na-ama ha ikpe. Mgbe ike Chineke nke na-agbanwe obi ga-abịa n’uche mmadụ, a ga-enwe mgbanwe doro anya. Ndị mmadụ agaghị enwe agụụ ịkatọ na ịkwatu. Ha agaghị eguzo n’ọnọdụ nke na-egbochi ìhè ịchaara ụwa. Nkatọ ha, ibo ebubo ha, ga-akwụsị. Ike nile nke onye iro na-achịkọta onwe ha maka agha. Agha siri ike dị n’ihu anyị. Bịanụ n’otu, ụmụnne m nwoke na ụmụnne m nwanyị, bịanụ n’otu. Kekọrịtanụ onwe unu na Kraịst. ‘Unu asịkwala, Nkwekọrịta,... unu atụkwala egwu ha na-atụ, unu atụkwala ụjọ. Dọnụ Jehova nke usuu nile nsọ n’onwe ya; ka ọ bụrụ egwu unu, ka ọ bụrụkwa ihe na-eme ka unu maa jijiji. Ọ ga-abụkwa ebe nsọ; ma bụrụ nkume nke ịsụ ngọngọ na nkume nke ịkpasu iwe nye ụlọ abụọ nke Izrel, bụrụkwa ọnyà na ihe mgbụnwụ nye ndị bi na Jerusalem. Ọtụtụ n’etiti ha ga-asụ ngọngọ, daa, gbajie, bụrụkwa ndị a dọtara n’ọnyà, ndị e jidere.’”

> “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.

> “Ụwa bụ ebe a na-eme ihe nkiri. Ndị na-eme ihe nkiri ahụ, ndị bi n’ime ya, na-akwado ime akụkụ ha n’ime nnukwu drama ikpeazụ ahụ. A naghịzi ahụta Chineke. N’etiti nnukwu ìgwè mmadụ nke mmadụ, ịdị n’otu adịghị, ma e wezụga naanị mgbe mmadụ na-akpakọrịta iji mezuo ebumnuche ha nke ịchọ ọdịmma onwe ha. Chineke na-ele anya. Ebumnuche Ya gbasara ndị isiokwu Ya na-enupụ isi ga-emezu. E nyefebeghị ụwa n’aka mmadụ, ọ bụ ezie na Chineke na-ekwe ka ihe ndị na-eweta mgbagwoju anya na ọgba aghara nwee ọchịchị ruo nwa oge. Ike sitere n’okpuru na-arụ ọrụ iweta nnukwu ihe nkiri ikpeazụ ndị ahụ n’ime drama ahụ,—Satan na-abịa dị ka Kraịst, na-eji aghụghọ niile nke ajọ omume arụ ọrụ n’etiti ndị ahụ na-ejikọta onwe ha ọnụ n’ọgbakọ nzuzo. Ndị na-enyefe onwe ha n’agụụ maka ijikọ onwe ha n’otu na-arụpụta atụmatụ nke onye iro. Ihe kpatara ya ga-esochi nsonaazụ ya.”

> “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.

> “Njehie erutela ihe fọrọ nke nta ka ọ bụrụ ókè ya. Ọgbaaghara jupụtara n’ụwa, nnukwu egwu ga-abịakwasịkwa ụmụ mmadụ n’oge na-adịghị anya. Ọgwụgwụ dị nnọọ nso. Anyị bụ ndị maara eziokwu kwesịrị ịdị na-akwadebe onwe anyị maka ihe ga-abịakwasị ụwa n’oge na-adịghị anya dị ka ihe ijuanya na-emeri emeri.” 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.

A na-arụpụta “ngwa nke mgbagwoju anya na aghara” dịka mkpụrụ nke usoro ahụ Nwannaanyị White kpọrọ “agụmakwụkwọ dị elu,” nke ọ kpọrọkwa “ihe omimi nke ajọ omume.” Ụlọ nsọ Parthenon nke Nashville bụ akara nke agụmakwụkwọ ụgha nke ugbu a na-amịpụta “mgbagwoju anya na aghara” ahụ nke “na-achị ruo oge nta.” Bọl ọkụ ndị ahụ n’elu Nashville ka Islam na-eweta, ha na-anọchikwa ikpe Chineke megide “osisi ọmụma nke ezi ihe na ajọ ihe.” Mgbe a kụchara Nashville, obere oge nke nkwusa nke mkpu etiti abalị na-amalite, ọ na-edugakwa n’iwu Sọnde, ebe “mmekọrịta” ọjọọ nke Aịzaya na-emegharị ikpeazụ ya ka a na-amanye ụwa ịnakwere ọchịchị otu ụwa ahụ a kọwara dịka onyinyo anụ ọhịa ahụ n’ime Mkpughe iri na atọ. Nkọwapụta Aịzaya banyere mmekọrịta ọjọọ ahụ kwekọrọ na ịka akara nke narị puku iri anọ na anọ ahụ.

> 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.

> Unu asịla, Njikọ aka, nye ndị niile ndị a ka ndị a ga-asị, Njikọ aka; unu atụkwala egwu ihe ha na-atụ egwu, unu atụkwala kwa ụjọ. Dọnụ Onyenwe ndị agha nsọ n’ime onwe ya; ka ọ bụrụ egwu unu, ka ọ bụrụkwa ihe unu na-atụ ụjọ. Ọ ga-abụkwa ebe nsọ; ma ọ ga-abụ nkume ịsụ ngọngọ na okwute ihe ịkpọrụ iwe nye ụlọ abụọ nke Izrel, ọ ga-abụkwa ọnyà na afụ nye ndị bi na Jerusalem. Ọtụtụ n’etiti ha ga-asụkwa ngọngọ, daa, gbajie, a ga-ama ha n’ọnyà, a ga-ejidekwa ha.

> 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.

> Kechie àmà ahụ, kpụchiekwa iwu ahụ n’etiti ndị na-eso ụzọ m. M ga-echere Jehova, onye na-ezobe ụlọ Jekọb ihu ya, m ga-atụkwasịkwa anya n’ebe ọ nọ. Lee, mụ onwe m na ụmụ ndị Jehova nyeworo m bụ ihe ịrịba ama na ihe ebube n’Izrel sitere n’aka Jehova nke ụsụụ ndị agha, onye bi n’ugwu Zayọn. Ma mgbe ha ga-asị unu, Jekwurunụ jụọ ndị mmụọ ndị ha na ha na-emekọ ihe, na ndị amụma afa ndị na-afụ ntakịrị olu ma na-atamu ntamu: ọ̀ bụghị Chineke ya ka ndị mmadụ kwesịrị ịjụ? hà ga-ajụ ndị nwụrụ anwụ n’ihi ndị dị ndụ? N’iwu ahụ na n’àmà ahụ: ọ bụrụ na ha anaghị ekwu dịka okwu a si dị, ọ bụ n’ihi na ìhè adịghị n’ime ha. Aịzaya 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.

Mpaghara okwu a sitere n’aka Sister White na-egosi na oge nke “ọgba aghara na adịghị n’usoro” na-eduga n’“Satan ịbịa dị ka Kraịst.” Satan na-apụta na-eṅomi Kraịst n’oge iwu Sọnde.

> “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.

> “Site n’iwu a nyere ike nke na-eme ka e guzobe Ọchịchị Pope n’ime mmebi iwu Chineke, mba anyị ga-ekewapụ onwe ya kpamkpam n’ezi omume. Mgbe Protestantizim ga-agbatị aka ya gafee olulu dị n’etiti ka o jide aka nke ike Rom, mgbe ọ ga-eru n’ofe miri emi ahụ iji kpọchie aka na Mọ‑nkwusa, mgbe, n’okpuru mmetụta nke njikọ a okpukpu atọ, mba anyị ga-ajụ ụkpụrụ niile nke Iwu Ọchịchị ya dịka ọchịchị Protestant na nke ndị mmadụ, ma mee ndokwa maka ịgbasa ụgha na aghụghọ ndị pope, mgbe ahụ ka anyị pụrụ ịmata na oge eruola maka ọrụ ịtụnanya nke Setan nakwa na ọgwụgwụ dị nso.” 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.

Oge nke “mgbagwoju anya na ọgbaaghara” na-eme n’oge na-eduga n’iwu ụbọchị Sọnde. Tupu iwu ụbọchị Sọnde eruo, n’oge ahụ nke nzukọ-ụlọikwuu Exeter na ụbọchị iri ahụ dị n’ụlọ elu tupu Pentikọst nọchiri anya, ndị ahụ iri na anọ na puku narị anọ ga “ịpịkọta onwe ha ọnụ, ụmụnna m ndị ikom na ndị inyom, … kee onwe ha na Kraịst.” Akara-oche ahụ na-eme tupu iwu ụbọchị Sọnde, ọ bụkwa n’akụkọ ihe mere eme ahụ ka njikọ ọjọọ ahụ na-amalite ọrụ ikpeazụ ya nke iwulite ọchịchị otu ụwa.

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.”

N’oge nke imechi akara, Kraịst ga-abụ ebe nsọ nye ndị ezi omume, ma bụrụkwa nkume ịsụ ngọngọ nye ndị ajọ omume. Ọ ga-abụ “ọnyà na ọgba” nye ndị bi na Jerusalem, ndị bụ “ọtụtụ” ahụ na-ada; ma nye ndị ole na ole ahụ e mechiri akara, “Ya” ga-abụ “egwu” ha.

“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.

“Egwu” Chineke bụ ihe Iv enweghị, ndị ahụ nke na-atụkwa Chineke egwu nwere ụdị egwu dị iche na egwu ahụ e wetara ọtụtụ ndị na-asụ ngọngọ. Ụdị egwu abụọ a na-akara ndị na-agafe na ndị na-ada n’usoro ule ahụ. A na-emechi ndị na-agafe akara, ndị na-adịghị agafe kwa ka a na-anọchi anya ha site n’ọnụọgụ ise, n’ihi na ha “ga-asụ ngọngọ, dakwa, gbajikwa, jidekwa ha n’ọnyà, ewerekwa ha.” Oge mmechi-aka ahụ nke a na-anọchi anya ya dịka nke na-eme tupu iwu ụbọchị Sọnde, mgbe e nwere oge mgbagwoju anya na ọgbaaghara, bụ mgbe ilu ụmụ agbọghọ iri ahụ na-emezu.

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.

Ndị ole na ole ndị e debere akara, n’iche megide ọtụtụ ndị na-asụ ngọngọ, bụ ndị ahụ “na-eche” Onyenwe anyị, si otú a na-egosi ndị amamihe n’ime ụmụ agbọghọ ahụ ndị “chere.” E nwekwara ichere amụma nke e doro nsọ na nke a na-edoghị nsọ n’etiti ìgwè abụọ ahụ nke ụmụ agbọghọ, nke kwekọrọ n’ụdị abụọ nke egwu.

> “‘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.

> “‘Mgbe nwoke na-alụ nwaanyị ahụ ji oge, ha niile dara ụra ma hie ụra.’ Site n’iji oge nke nwoke na-alụ nwaanyị ahụ ka a na-anọchi anya ngafe nke oge ahụ a tụrụ anya na Onyenwe anyị ga-abịa, nkụda mmụọ ahụ, na ọdịdị nke igbu oge. N’oge a nke enweghị ntụkwasị obi, mmasị nke ndị na-adị n’elu naanị na ndị obi ha na-adịghị ezu ezu malitere ngwa ngwa ịma jijiji, mgbalị ha wee malite ịda mba; ma ndị okwukwe ha dabeere n’ọmụma nke onwe ha banyere Bible nwere nkume n’okpuru ụkwụ ha, nke ebili mmiri nke nkụda mmụọ ahụ enweghị ike isachapụ. ‘Ha niile dara ụra ma hie ụra;’ otu òtù nọ n’ịnọ n’echefughị ihe na n’ịhapụ okwukwe ha, nke ọzọ na-eche nwayọọ nwayọọ ruo mgbe a ga-enye ìhè doro anya karị. Ma n’abalị nke ọnwụnwa, ndị nke ikpeazụ ahụ yiri ka ha tufuru, ruo n’ókè ụfọdụ, ịnụ ọkụ n’obi na nrara ha. Ndị obi ha na-adịghị ezu ezu na ndị nọ n’elu naanị enweghịzi ike ịdabere n’okwukwe nke ụmụnna ha. Onye ọ bụla aghaghị iguzo ma ọ bụ daa n’onwe ya.” 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.

Ndị na-eche n’ụzọ e doro nsọ ga-abụ “ihe ịrịba ama na ihe ebube” ka a na-ebuli ha elu dịka ọkọlọtọ nye ụwa n’oge iwu Sọnde, mgbe okwu nke osisi ọmụma ezi ihe na ihe ọjọọ na-anọchi anya ọmụma nke “ndị nwere mmụọ ndị ha na ha na-emekọ, na ndị dibịa afa na-ele anya nwayọọ, na ndị na-atamu ntamu” na ọmụma nke e ji “iwu na àmà” mara. Ọ bụ otu ule ahụ dịka ọ dịịrị Iv na Adam. Ànyị na-anabata agụmakwụkwọ nke e jikọtara ma gwakọta eziokwu na njehie, ka ọ bụ ka anyị guzo n’elu “otú a ka Onye-nwe kwuru,” n’ihi na ọ bụrụ na ha ekwughị dịka Okwu a si dị, ọ bụ n’ihi na ìhè adịghị n’ime ha. Ezi agụmakwụkwọ na agụmakwụkwọ ụgha bụ otu n’ime ahịrị eziokwu ndị bụ isi n’oké ọgụ dị n’etiti Kraịst na Setan. Nashville bụ akara nke nnupụisi megide Okwu Chineke, n’ezie dịka Sọdọm bụ akara nke ịkwa iko n’ụzọ enweghị mgbochi, na dịka New York bụ akara nke ike akụnụba nke United States na Pentagon bụ akara nke ịdị ike agha ya.

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.

Pita guzo n’ọnụ ụzọ nke bọl ọkụ nke Nashville, na Panium na n’ugwu ahụ, nke na-anọchi ule nke ụlọ nsọ ahụ. Ọ ghọtara na Adventism nke ụbọchị nke asaa nke Laodisia dị njikere ka a baara ya mba ma mee ka ihere jupụta ya mgbe bọl ọkụ ahụ dara, nakwa na a ghaghị ịdọ Nashville, United States na ụwa aka ná ntị. Ozi nke Alakụba na-akwado ndị ozi ahụ kpọmkwem dịka ọkụ ahụ dara na Kamel si gosi na Ịlaịja bụ ezi onye amụma. Ma ịdọ aka ná ntị a nye Nashville abụghị naanị Alakụba nke ahụhụ nke atọ, ọ bụghịkwa naanị ụdị ngwa agha e ji arụ ọrụ n’ime mwakpo mberede ahụ. Ozi ịdọ aka ná ntị ahụ ga-akọwapụta ihe mere e ji ekwe ka Alakụba weta ikpe, ikpe nke na-amalite oge a na-ebibi puku puku obodo. Ịkọwa tupu oge eruo na Alakụba ga-ebute mwakpo mberede megide Nashville, ga-eme ka ndị ozi ahụ bụrụ ndị a kwadoro, ma ọ bụ ịdọ aka ná ntị na-ezughị ezu ma ọ bụrụ na nke ahụ bụ naanị ihe ọ na-eme.

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

Bọl ọkụ nke Nashville bụ ikpe Chineke nke na-amalite obere oge nke na-ejedebe n’iwu ụbọchị Sọnde, nke, dịka ọ dị ná mmalite nke oge ahụ, bụkwa ikpe Chineke. Chineke gwara Adam na Iv tupu oge eruo ihe ule ahụ bụ, na ihe ga-abụ nsonaazụ ya ma ọ bụrụ na ha ada n’ule ahụ. Nwanneanyị White na-akọwapụta ịdị mkpa nke inwe ike iche echiche “site n’ihe kpatara ya ruo n’ihe ọ na-ebute,” Akwụkwọ Nsọ kwa na-egosi na “ọnbụbụ ọnụ” nke na-enweghị “ihe kpatara ya” agaghị abịa.

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

> Dịka nnụnụ si awagharị, dịkwa ka elele si efegharị, otu a ka ọbụbụ ọnụ nke na-enweghị ihe kpatara ya agaghị abịa. Ilu 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.

Bọl ọkụ nke Nashville bụ “nsonaazụ,” na “ọnbụbụ ọnụ” nke na-abịa. Ozi ịdọ aka ná ntị ahụ aghaghị ịgụnye “ihe kpatara ya.” Ozi onye-amụma Jona abụghị naanị ịkọwa mbibi ga-abịa n’ime ụbọchị iri anọ, kama o mere ka e nwee mmụgharị na ndozigharị site n’aka eze ruo n’etiti ndị mmadụ niile. Ihe e gosipụtara bụ na eze na ndị ya si n’ụzọ ọjọọ ha chigharị. Jona agwala ha maka mbibi na-abịa, ma ọ gwakwara ha na ọ bụ n’ihi ndụ ajọ omume na ihe ọjọọ ha.

> 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.

> N’ihi na okwu ahụ rutere eze Ninive, o wee si n’ocheeze ya bilie, yipụ uwe elu-ya n’ahụ ya, kpuchie onwe ya na akwa-ngbaghara, nọdụkwa n’ntụ. O mekwara ka a kpọsaa ya ma bipụta ya n’ime Ninive nile site n’iwu eze na ndị-ukwu ya, na-asị, Ka mmadụ ma-ọbụ anụmanụ, ìgwè ehi ma-ọbụ ìgwè atụrụ, ghara ịnụ ụtọ ihe ọ bụla: ka ha ghara iri nri, ma-ọbụ ṅụọ mmiri: kama ka e were akwa-ngbaghara kpuchie mmadụ na anụmanụ, ka ha kpọkuo Chineke ike: ee, ka onye ọ bụla si n’ụzọ ọjọọ ya laghachi, kwa site n’ihe-ike nke dị n’aka ha. 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.

Alakụba bụ ike opi, ma opi asaa nke Mkpughe isi nke asatọ ruo nke iri na otu, nakwa isi nke iri na isii, nwere àgwà amụma pụrụ iche. Opi anọ mbụ ahụ bụ ikpe e kpere megide Rom alaeze ukwu n’ihi ịnye iwu Sọnde mbụ n’afọ 321. Opi abụọ na-esote ya bụ ikpe e kpere megide Rom papal n’ihi ịnye iwu Sọnde n’afọ 538. Opi asaa nke Mkpughe isi nke asatọ ruo nke iri na otu na-anọchi anya ọrịa ọjọọ asaa ikpeazụ nke Mkpughe isi nke iri na isii, nke bụ ikpe Chineke na-ekpe mmadụ nile n’ihi mmanye Sọnde.

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.

Ozi ịdọ aka ná ntị nke Nashville ga-amata nzọụkwụ ndị na-eduga n’iwu ụbọchị Sọnde, ma dabere n’ịgba-ama amụma, ikpe ahụ na-esote, ọ bụghị ibute ụzọ tupu ihe kpatara ya. Ikpe ahụ bụ mmetụta nke mmanye ụbọchị Sọnde. Ndị àmà ise nke akụkọ zoro ezo nke amaokwu nke iri anọ anyị na-atụle na-enye àmà dị iche iche, ma n’adịghị ka ndị àmà mmadụ, ahịrị amụma niile na-agwakọta ọnụ. Ịmata nzọụkwụ nke iwu ụbọchị Sọnde ikpeazụ n’United States na-emezu mgbe Pita jikọtara àmà Donald Trump iji kọwaa mmetụta nke bọl ọkụ nke 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.

Ịdọ aka ná ntị nke Nashville nye ụwa bụ na Chineke na-amalite ikpe ikpeazụ Ya n’ahụ mmadụ na mba dị iche iche n’oge ahụ. Mgbe ahụ, oge mbibi nke obodo dị iche iche na-amalite, ma n’ụzọ ọsọ ọsọ ọ na-eduga n’iwu Sọnde ebe ndapụ n’ezi ofufe nke mba na-esochi mbibi mba. Mgbe ahụ, Setan na-abịa ime onwe ya ka ọ bụ Kraịst, a na-ewuzikwa njikọ ọjọọ ahụ mgbe ndị eze iri kwekọrịtara inye ndị ohi nke ndị gị alaeze ha, ndị na-eme ka ọhụụ ahụ guzosie ike. A na-anọchi anya ịdọ aka ná ntị nke Nashville site n’akụkọ ihe mere eme nke na-ebute ụzọ tupu Nashville, dịka e si anọchi anya ya na Donald Trump na-akpụ onyinyo nye anụ ọhịa ahụ. Ozi Trump bụ opi ịdọ aka ná ntị nke na-ebute ụzọ tupu bọọlụ ọkụ nke Nashville.

We will continue these things in the next article.

Anyi ga-aga n’ihu n’ihe ndị a n’isiokwu na-esonụ.

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