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# The Hidden History of Verse Forty - Number Eleven

Akụkọ Ihe Mere Eme Zoro Ezo nke Amaokwu Nke Iri Anọ - Nọmba Iri na Otu

Number Eleven

Nọmba Iri na Otu

Author

Jeff Pippenger

Published

May 21, 2026

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The book of Joel is perhaps the most direct revelation of the latter rain in the Scriptures, and Joel opens up by first referencing the four generations of apostasy accomplished by the Laodicean Seventh-day Adventist church. Those four generations of escalating destruction represented in Joel’s opening verses align with the four escalating abominations of Ezekiel chapter eight. 1863 unto 1888 represents the first generation, and it represents the rejection of the foundational message of the Millerites as represented upon the 1843 and 1850 pioneer charts, represented in Habakkuk chapter two, and that symbolize the covenant as represented by the two tables of the Ten Commandments.

Akwụkwọ Joel bụ ma eleghị anya mkpughe kachasị kpọmkwem banyere mmiri ozuzo ikpeazụ n’Akwụkwọ Nsọ, ma Joel na-amalite site n’ibu ụzọ kpọtụrụ ọgbọ anọ nke ndapụ n’ezi okwukwe nke ụka Seventh-day Adventist nke Laodisia mezuru. Ọgbọ anọ ahụ nke mbibi na-abawanye ụba, nke e gosipụtara n’amaokwu mmeghe Joel, kwekọrọ n’ihe arụ anọ ahụ na-abawanye ụba nke Isi nke asatọ nke Ezekiel. Afọ 1863 ruo 1888 na-anọchi anya ọgbọ mbụ, ma ọ na-anọchi anya ịjụ ozi ntọala nke ndị Millerite dịka e gosipụtara n’elu chaatị ndị ọsụ ụzọ nke 1843 na 1850, nke e gosipụtara na Isi nke abụọ nke Habakkuk, ma nke na-anọchi anya ọgbụgba ndụ dịka e gosipụtara ya site n’ọkụkọ nkume abụọ nke Iwu Iri ahụ.

1888 to 1919 represent the generation that rejected the experience of righteousness by faith, that produces an experience represented by the church of Philadelphia. In the first generation the rebellion focused upon the work of leadership represented by William Miller, and in the second generation of 1888 the leadership of the Spirit of Prophecy was rebelled against. The third generation of 1919 began with William Warren Prescott’s book, The Doctrine of Christ and ended with the book, Questions on Doctrine in 1957. That third generation was the generation of compromise with the world as Adventism sought the accreditation of the medical practices of the American Medical Association, and the accreditation of their colleges by the academic scholars of apostate Protestantism and Roman Catholicism.

1888 ruo 1919 na-anọchi anya ọgbọ ahụ jụrụ ahụmịhe nke ezi omume site n’okwukwe, nke na-amịpụta ahụmịhe a na-anọchite anya ya site n’ụka Filadelfia. N’ọgbọ mbụ ahụ, nnupụisi ahụ lekwasịrị anya n’ọrụ ndu a na-anọchite anya ya site n’aka William Miller, ma n’ọgbọ nke abụọ nke 1888, e nupụrụ isi megide ndu nke Mmụọ nke Amụma. Ọgbọ nke atọ nke 1919 malitere site n’akwụkwọ William Warren Prescott, The Doctrine of Christ, ma kwụsị na akwụkwọ ahụ, Questions on Doctrine, n’afọ 1957. Ọgbọ nke atọ ahụ bụ ọgbọ nkwekọrịta na ụwa, ka Adventizim na-achọ nkwado ikike nke omume ọgwụ nke American Medical Association, na nkwado ikike nke kọleji ha site n’aka ndị ọkà mmụta agụmakwụkwọ nke Protestantizim dapụrụ n’ezi ofufe na nke Roman Katọlik.

In the third generation the educational counsel from the pen of Ellen White was rejected and replaced with the false educational practices of the world as represented by the educational philosophy of Greece. Greek education is represented by the goddess Athena who is enshrined in the duplicate Parthenon temple in Nashville, Tennessee.

N’ọgbọ nke atọ, a jụrụ ndụmọdụ agụmakwụkwọ nke si n’aka Ellen White pụta, ma dochie ya anya n’ụzọ agụmakwụkwọ ụgha nke ụwa dị ka e si anọchi anya ya n’ọmụma nkà ihe ọmụma agụmakwụkwọ nke Gris. A na-anọchi anya agụmakwụkwọ Gris site n’aka chi nwanyị Athena, onye a kwadoro nsọ n’ụlọ nsọ Parthenon nke e mere oyiri ya na Nashville, Tennessee.

True education was exemplified in the Bible with the schools of the prophets associated with the prophet Elisha. The Maccabean revolt of 167 BC and onward to the destruction of Jerusalem in 70 AD, was in large part a protest against the inroads of Greek education into the culture and nation of the ancient literal glorious land. The protest of the Maccabees was a revolt against Greek influence at every level, but the educational influence of Greece was so pervasive in the history and the motivations of the Maccabean zealots that it cannot be separated from the reality that Greek education was perhaps the largest factor associated with the Jewish rejection of Jesus Christ as their Messiah. Books have been written identifying the negative influence of Greek education upon the Jews and false educations contribution to the Jewish rejection and crucifixion of Christ.

E gosiri ezi ezi e nwetara ihe atụ ya n’Akwụkwọ Nsọ site n’ụlọ akwụkwọ ndị amụma e jikọtara ya na onye amụma Elisha. Nnupụisi ndị Maccabee nke afọ 167 BC, gaa n’ihu ruo mbibi Jerusalem n’afọ 70 AD, bụ n’ókè dị ukwuu ngagharị iwe megide mbata na mgbasawanye nke agụmakwụkwọ Grik n’ime omenala na mba nke ala ahụ dị ebube nke oge ochie n’ezi nkọwa ya. Ngagharị iwe nke ndị Maccabee ahụ bụ nnupụisi megide mmetụta Grik n’ogo nile, ma mmetụta agụmakwụkwọ Grik jupụtara n’akụkọ ihe mere eme na n’ihe kpaliri ndị ọkụ mmụọ Maccabee nke ukwuu nke na a pụghị ikewa ya na eziokwu ahụ bụ na agụmakwụkwọ Grik bụ, ma eleghị anya, ihe kpatara kasịnụ e jikọtara ya na ịjụ ndị Juu jụrụ Jisọs Kraịst dịka Mesaịa ha. E dewo akwụkwọ dị iche iche na-egosi mmetụta ọjọọ nke agụmakwụkwọ Grik n’ahụ ndị Juu, na onyinye agụmakwụkwọ ụgha nyere n’ịjụ ndị Juu jụrụ Kraịst na n’ịkpọgide Ya n’obe.

The Maccabean revolt aligns with the revolt of 1776 in the modern spiritual glorious land. There are currently over 4,000 registered universities in the United States that are built upon the philosophy of Greek and Jesuit educational practices. The anarchy and lawlessness of the past ten-plus years can be directly traced to the so-called educational centers in the United States that for decades have been indoctrinating students who were already conditioned by media and entertainment sources to accept the globalist philosophies derived from the satanic philosophies of the French Revolution period. The students of today’s universities were already conditioned into accepting the lifestyle represented by Sodom and Gomorrah before they entered the educational centers designed to attack white people, Christians and true American history. A citizen of the United States today who wishes to understand the constant two-tiered system of justice that fulfills the justice and truth being cast into the streets as identified in the Bible and Spirit of Prophecy, must understand that the current circumstances are being produced by a purposeful designed attack that is indoctrinated from the earliest years of life by a educational system designed to bring mankind under the control of elitist globalists–the dragon power!

Nnupụisi ndị Makkabi kwekọrọ na nnupụisi nke 1776 n’ala ebube ime mmụọ nke oge a. Ugbu a, e nwere karịa mahadum 4,000 e debanyere aha na United States, ndị e wuru n’elu nkà ihe ọmụma nke agụmakwụkwọ Gris na nke ndị Jesuit. A pụrụ ịchọpụta ozugbo ọgba aghara na enweghị iwu nke afọ iri gara aga na karịa ya na ihe a na-akpọ ebe agụmakwụkwọ dị na United States, ebe kemgbe ọtụtụ iri afọ ha nọ na-akụziri ụmụakwụkwọ ozizi n’ụzọ na-agbanye ha n’ime ya, bụ́ ndị ụlọọrụ mgbasa ozi na isi mmalite ntụrụndụ akwadebelarị ka ha nabata nkà ihe ọmụma nke ndị globalist, nke sitere na nkà ihe ọmụma satanik nke oge Mgbanwe Ọchịchị French. Ụmụakwụkwọ nke mahadum nke taa akwadebelarị ka ha nabata ụdị ndụ nke Sọdọm na Gọmọra nọchiri anya ya tupu ha abanye n’ebe agụmakwụkwọ ndị e mere iji wakpo ndị ọcha, ndị Kraịst, na ezi akụkọ ihe mere eme America. Nwa amaala nke United States taa nke chọrọ ịghọta usoro ikpe ziri ezi nke ọkwa abụọ na-aga n’ihu mgbe nile, nke na-emezu ikpe ziri ezi na eziokwu a tụbara n’okporo ámá dị ka e kwuru ya na Bible na Spirit of Prophecy, aghaghị ịghọta na ọnọdụ ndị dị ugbu a na-apụta site n’ọlụ agha e chepụtara n’amụma ma kpachara anya, nke a na-akụnye n’ime mmadụ site n’afọ mbụ nke ndụ ya site n’usoro agụmakwụkwọ e haziri iji wetara mmadụ niile n’okpuru njikwa nke ndị globalist elitist—ike dragọn ahụ!

There are five major themes in the writings of Ellen White; education, health reform, Christian living, The Great Controversy theme and practical godliness. Education is one of five major themes in the Spirit of Prophecy, and Ellen White was as much a biblical prophet as every prophet noted in God’s Word. Among other things, this means her life is an example of and for the one hundred and forty-four thousand. Before anyone thinks that Christ alone is to be our example; Paul states:

E nwere isiokwu ukwu ise n’ihe odide Ellen White; agụmakwụkwọ, mmezigharị ahụ ike, ibi ndụ nke Onye Kraịst, isiokwu nke Nnukwu Esemokwu, na nsọpụrụ Chineke nke a na-eme n’ụzọ bara uru. Agụmakwụkwọ bụ otu n’ime isiokwu ukwu ise dị na Mmụọ nke Amụma, Ellen White bụrụkwa onye amụma nke Akwụkwọ Nsọ n’otu oke ahụ ka onye amụma ọ bụla e depụtara n’Okwu Chineke. N’etiti ihe ndị ọzọ, nke a pụtara na ndụ ya bụ ihe atụ nke na maka otu narị puku iri anọ na anọ ahụ. Tupu onye ọbụla echee na naanị Kraịst ka ọ ga-abụ ihe atụ anyị; Pọl na-ekwu:

> For though ye have ten thousand instructors in Christ, yet have ye not many fathers: for in Christ Jesus I have begotten you through the gospel. Wherefore I beseech you, be ye followers of me. 1 Corinthians 4:15, 16.

> N’ihi na ọ bụrụ na unu nwere puku puku ndị nkuzi n’ime Kraịst, ma unu enweghị ọtụtụ ndị nna: n’ihi na n’ime Kraịst Jisọs ka m mụrụ unu site n’oziọma. Ya mere arịọ m unu, bụrụnụ ndị na-eso m. 1 Ndị Kọrịnt 4:15, 16.

As a prophet Ellen White is an example. There was only one time that Ellen White accepted the role as a board member, and that time was with the formation of a college that embraced the principles of true education as set forth as one of the five major themes of her ministry. That college in Madison, Tennessee is located within the metropolitan district of Nashville, Tennessee. Not only did she agree to be on the founding board of Madison college from 1904 until a year before her death in 1915, she was instrumental in selecting the land where the college was established. Nashville is the center of the Greek educational system that helped to prevent the Jews from accepting their Messiah in the history of the Maccabees, who typify the apostate Protestantism of the times in which we now live. The line of the Maccabees is firmly set forth in the hidden history of verse forty, representing the apostate Protestantism that has now been fully indoctrinated with the very same, (though a modern version) destructive fruits of Greek education.

Dị ka onye-amụma, Ellen White bụ ihe atụ. O nwere naanị otu oge Ellen White nabatara ọrụ dịka onye otu bọọdụ, ma oge ahụ bụ n’oge e guzobere otu kọleji nke nakweere ụkpụrụ nke ezi agụmakwụkwọ dịka e depụtara ha dị ka otu n’ime isiokwu ukwu ise nke ozi ya. Kọleji ahụ dị na Madison, Tennessee, nọ n’ime mpaghara obodo ukwu Nashville, Tennessee. Ọ bụghị naanị na o kwetara ịbụ n’elu bọọdụ ntọala nke kọleji Madison site n’afọ 1904 ruo otu afọ tupu ọnwụ ya na 1915, kama o so kwa n’ụzọ dị oke mkpa n’ịhọrọ ala ebe e guzobere kọleji ahụ. Nashville bụ etiti usoro agụmakwụkwọ Gris nke nyere aka igbochi ndị Juu ịnakwere Mesaịa ha n’akụkọ ihe mere eme nke ndị Maccabees, ndị na-anọchi anya Protestantizim dapụrụ n’ezi-okwukwe nke oge ndị anyị bi n’ime ha ugbu a. A kọwara ahịrị Maccabees nke ọma n’akụkọ ihe mere eme zoro ezo nke amaokwu iri anọ, na-anọchi anya Protestantizim dapụrụ n’ezi-okwukwe nke a zụziri ugbu a n’uju site n’otu mkpụrụ ọjọọ ahụ nke agụmakwụkwọ Gris, n’agbanyeghị na ọ bụ ụdị nke oge a.

In the third generation of Adventism, the leadership that had rejected the Spirit of Prophecy in 1888, chose to turn their educational system over to the accreditation structure of the world. Nashville represents the symbolic center of both true and false education. The prophet selected the same city that the world selected to enshrine Greek education, for unlike Greek education that is based upon separating truth into isolated subjects to destroy the whole. True education is the foundational basis of Sister White’s other four primary themes of health reform, practical godliness, Christian living, and especially the theme of The Great Controversy.

N’ọgbọ nke atọ nke Adventism, ndị ndu ahụ jụrụ Mmụọ nke Amụma na 1888, họọrọ inyefe usoro agụmakwụkwọ ha n’aka nhazi nkwado-ọkwa nke ụwa. Nashville na-anọchite anya etiti ihe atụ nke ma ezi agụmakwụkwọ ma agụmakwụkwọ ụgha. Onye amụma ahụ họọrọ otu obodo ahụ nke ụwa họọrọ iji wulite agụmakwụkwọ Gris dịka ebe nsọ ya, n’ihi na, n’adịghị ka agụmakwụkwọ Gris nke dabeere n’ịkewa eziokwu n’ime isiokwu ndị a kpọpụrụ iche iche iji bibie ihe dum. Ezi agụmakwụkwọ bụ ntọala bụ isi nke isiokwu anọ ndị ọzọ bụ isi nke Sister White: mmezigharị ahụike, nsọpụrụ Chineke nke omume, ibi ndụ nke Onye Kraịst, ma karịsịa isiokwu nke The Great Controversy.

Jesus always illustrates the end with the beginning, and the test in the Garden of Eden illustrates the test the world is now being confronted with. The test at the end is the same as every biblical test, for God never changes. A biblical test is a three-step testing process that produces two classes that are manifested at the end of the testing process. The first angel expresses the three steps as fearing God, giving Him glory, for the hour of the litmus test of judgment is come. The first step was the command not to eat of the tree of the knowledge of good and evil. Lacking the necessary fear of God, Eve failed the test of the tree and ate the fruit represented as both good and evil. Adam’s fear of God did not prevent him from entering into the rebellion of the tree, and judgment was brought upon them both, as they manifested a life without the abiding presence of Divinity.

Jizọs na-eji mmalite akọwa njedebe mgbe niile, ule ahụ dịkwa n’Ogige Iden na-akọwa ule ụwa na-eche ihu ugbu a. Ule ahụ n’ọgwụgwụ bụ otu ihe ahụ dịka ule ọ bụla nke Akwụkwọ Nsọ, n’ihi na Chineke anaghị agbanwe agbanwe mgbe ọ bụla. Ule nke Akwụkwọ Nsọ bụ usoro ule nke nzọụkwụ atọ nke na-emepụta ìgwè mmadụ abụọ a na-egosipụta n’ọgwụgwụ usoro ule ahụ. Mmụọ ozi mbụ na-egosipụta nzọụkwụ atọ ahụ dịka ịtụ egwu Chineke, inye Ya otuto, n’ihi na awa ule ikpe ahụ abịala. Nzọụkwụ mbụ bụ iwu ahụ ka ha ghara iri mkpụrụ osisi ahụ nke osisi ihe ọmụma nke ezi na ihe ọjọọ. Ebe ọ na-enweghị egwu Chineke dị mkpa, Iv dara ule nke osisi ahụ wee rie mkpụrụ ahụ a na-anọchi anya ya dịka ma ezi ma ihe ọjọọ. Egwu Chineke Adam nwere egbochighị ya ịbanye n’nnupụisi nke osisi ahụ, e wee wetara ha abụọ ikpe, dịka ha gosipụtara ndụ na-enweghị ọnụnọ na-anọgide adịgide nke Ịdị Chineke.

The test of the last days begins with a warning to eat the increase of knowledge that is unsealed in the revelation of Jesus Christ just before mankind’s probation comes to its end. Whether with Adventism or those outside of Adventism, the test is based upon the reception of, or the rejection of the increase of “knowledge” that is unsealed in our time. That test of knowledge is represented by the Garden’s tree of testing, that represents knowledge of either good or evil. True education was located and symbolized in Nashville, Tennessee in 1904, and false education was located and symbolized in Nashville in 1897, then re-built as a permanent structure in 1920. In the life of the prophetess true education was enshrined in Nashville, and false education was also enshrined. After her death in 1915 false education was restored in the second and permanent construction of the Parthenon temple, and true education was rejected through compromise with the world by the leadership of the Laodicean Seventh-day Adventist church.

Ule nke ụbọchị ikpeazụ na-amalite site n’ịdọ aka ná ntị ka e rie mmụba nke ọmụma e kpughere site n’ịtọghe akara n’okpughe nke Jisọs Kraịst, obere oge tupu oge nnwale nke mmadụ eruo ọgwụgwụ ya. Ma n’etiti ndị Adventist ma ọ bụ ndị nọ n’èzí Adventism, ule ahụ dabeere n’ịnabata ma ọ bụ n’ịjụ mmụba nke “ọmụma” a tọgheere akara n’oge anyị. A na-anọchi anya ule ahụ nke ọmụma site n’osisi ule nke ubi Iden, nke na-anọchi anya ọmụma nke ọma ma ọ bụ nke ọjọọ. E guzobere ma gosipụta ezi agụmakwụkwọ na Nashville, Tennessee n’afọ 1904, a kpọkwara ma gosipụta agụmakwụkwọ ụgha na Nashville n’afọ 1897, emesịa wughachi ya dịka ụlọ na-adịgide adịgide n’afọ 1920. N’ime ndụ nwanyị amụma ahụ, e debere ezi agụmakwụkwọ n’ebe nsọ na Nashville, a deberekwa agụmakwụkwọ ụgha n’ebe nsọ. Mgbe ọ nwụsịrị n’afọ 1915, e weghachiri agụmakwụkwọ ụgha n’ọrụ site n’iwughachi nke abụọ na nke na-adịgide adịgide nke ụlọ nsọ Parthenon, e jụkwa ezi agụmakwụkwọ site n’ime nkwekọrịta ya na ụwa nke ndị ndu ụka Seventh-day Adventist nke Laodisia.

Nashville’s nickname, the “Athens of the South”, influenced the choice of the building as the centerpiece of the 1897 Centennial Exposition. A number of buildings at the exposition were based on ancient originals. However, the Parthenon was the only one that was an exact reproduction. Today’s Nashville, Tennessee, is famous for its music, but before there was the Johnny Cash Museum, Nashville was famous for its education, not singing.

Aha otutu a na-akpọ Nashville, “Athens nke Ndịda,” metụtara ịhọrọ ụlọ ahụ ka ọ bụrụ isi etiti Ngosi Centennial nke 1897. E jiri ọtụtụ ụlọ ndị dị na ngosi ahụ mee ihe n’usoro nke ụlọ ochie mbụ. Otú ọ dị, Parthenon bụ naanị nke e megharịrị kpọmkwem dịka nke mbụ. Nashville nke taa, Tennessee, bụ onye a ma ama n’ihi egwú ya, ma tupu e nwee Ụlọ Ncheta Johnny Cash, Nashville bụ onye a ma ama n’ihi agụmakwụkwọ ya, ọ bụghị ịbụ abụ.

By the 1850s, Nashville had already earned the nickname of the “Athens of the South” by having established numerous higher education institutions; it was the first American southern city to establish a public school system. By the end of the century, Nashville would see Fisk University, St. Cecilia Academy, Montgomery Bell Academy, Meharry Medical College, Belmont University, and Vanderbilt University all open their doors. At the time, Nashville was known to be one of the most refined and educated cities of the south, filled with wealth and culture.

Ka ọ na-erule afọ ndị 1850, Nashville enwetalarị aha mgbakwunye nke “Athens nke Ndịda” n’ihi na o hiweworị ọtụtụ ụlọ akwụkwọ agụmakwụkwọ dị elu; ọ bụkwa obodo mbụ n’ụzọda Amerịka guzobere usoro ụlọ akwụkwọ ọha. Ka narị afọ ahụ na-eru ngwụcha, Nashville ga-ahụ ka Mahadum Fisk, Ụlọ Akwụkwọ St. Cecilia, Ụlọ Akwụkwọ Montgomery Bell, Ụlọ Akwụkwọ Ọgwụ Meharry, Mahadum Belmont, na Mahadum Vanderbilt niile mepee ọnụ ụzọ ha. N’oge ahụ, a maara Nashville dị ka otu n’ime obodo ndịda kacha nụchara anụcha ma gụrụ akwụkwọ nke ọma, jupụtara n’akụ na ụba na omenala.

The mystery of iniquity is both a noun and a verb in the inspired Word. Inspiration identifies Satan, and the pope, who Sister White calls Satan’s “right hand man,” as the mystery of iniquity. Yet the “mystery of iniquity” also describes the amalgamation of truth and error. Joel’s four generations of apostasy aligns with Ezekiel chapter eight’s four escalating abominations. Those two witnesses align with the first four churches of Revelation, and the third church is represented by Constantine’s compromise of Christianity combined with paganism. Those first four churches align with the history of ancient Israel, that symbolizes modern Israel’s history.

Ihe omimi nke ajọ omume bụ ma aha ma omume n’Okwu nsọ e sitere n’ike mmụọ nsọ nye. Mmụọ nsọ na-akọwa Setan, na poopu, onye Sister White kpọrọ “nri aka” Setan, dị ka ihe omimi nke ajọ omume. Ma “ihe omimi nke ajọ omume” na-akọwakwa ngwakọta nke eziokwu na njehie. Ọgbọ anọ nke ndapụ n’ezi ofufe nke Joel kwekọrọ n’ihe arụ anọ na-arịwanye elu nke Ezikiel isi nke asatọ. Ndị àmà abụọ ahụ kwekọrọ na ụka anọ mbụ nke Mkpughe, ma ụka nke atọ na-anọchi anya nkwekọrịta nke Constantine, nke jikọtara Iso Ụzọ Kraịst na ikpere arụsị. Ụka anọ mbụ ahụ kwekọrọ n’akụkọ ihe mere eme nke Izrel oge ochie, nke na-anọchi anya akụkọ ihe mere eme nke Izrel nke oge a.

In the third generation of ancient Israel, the kings of Israel formed alliances with the other nations that were never to be brought into alliance with God’s people. The parallel of ancient literal Israel and the Christian church as set forth in the book of Revelation is a prophetic subject set forth clearly in the study titled, Habakkuk’s Tables. Joel aligns the fourth and final generation who are “cut off” from being God’s chosen covenant people with the twenty-five elders who are bowing to the sun in Ezekiel’s four escalating abominations. That fourth generation where Laodicean Seventh-day Adventism is cut off as they bow to the sun at the Sunday law, aligns with the fourth church of Thyatira that symbolizes the reign of the papacy at either 538 or the soon-coming Sunday law. The third church of Pergamos represents “compromise” whether ancient Israel aligning with pagan kingdoms, or Constantine combining paganism with Christianity, and those two witnesses address the third generation of the earth beast of Revelation thirteen.

N’ọgbọ nke atọ nke Izrel oge ochie, ndị eze Izrel jikọrọ onwe ha na mba ọzọ ndị a na-ekwesịghị ka ewebata ha n’ime mmekọrịta ha na ndị nke Chineke. Ndaba yiri nke dị n’etiti Izrel ochie nke nkịtị na nzukọ Kraịst dị ka e gosipụtara ya n’akwụkwọ Mkpughe bụ isiokwu amụma e depụtara nke ọma n’ọmụmụ ahụ e nyere aha ya, Habakkuk’s Tables. Joel na-eme ka ọgbọ nke anọ na nke ikpeazụ, ndị e “bipụrụ” n’ịbụ ndị Chineke họpụtara dị ka ndị ọgbụgba ndụ ya, kwekọọ na ndị okenye iri abụọ na ise ahụ ndị na-ehulata onwe ha nye anyanwụ n’ime arụ arụ anọ ahụ na-arịwanye elu dị n’Ezikiel. Ọgbọ nke anọ ahụ ebe e bipụrụ Seventh-day Adventism nke Laodisia ka ha na-ehulata onwe ha nye anyanwụ n’oge iwu Sọnde, na-adakọ na nzukọ nke anọ nke Taịataịra nke na-anọchite ọchịchị ndị paapụ ma n’afọ 538 ma ọ bụ n’iwu Sọnde nke na-abịa n’oge na-adịghị anya. Nzukọ nke atọ nke Pegamos na-anọchi anya “nkwekọrịta n’etiti ihe abụọ” ma Izrel oge ochie na-ejikọta onwe ya na alaeze ndị ọgọ mmụọ, ma ọ bụ Constantine na-agwakọta ikpere arụsị na Kraịstianity, ma ndị àmà abụọ ahụ na-agwa ọgbọ nke atọ nke anụ ọhịa nke ụwa dị na Mkpughe iri na atọ okwu.

The four generations of the United States, who among other truths was typified by Egypt during the bondage of 400/430 years, that concluded with Pharaoh drowning in the waters of the Red Sea. Those waters marked the end of the nation that was to be judged when God brought about deliverance for ancient Israel through the prophet Moses. The United States is judged in the period of time that judgment concludes upon God’s church, so it is to be noted that the water that ended the life of Pharaoh was brought upon Pharaoh by the release of the east wind that had been holding the waters in place as God delivered His chosen people. The east wind is the third woe that strikes at the Sunday law when the earthquake of Revelation eleven arrives.

Ọgbọ anọ nke United States, ndị e n’etiti eziokwu ndị ọzọ jiri Ijipt tụnyere n’ụzọ amụma n’oge ịgba ohu nke afọ 400/430, bụ́ nke kwụsịrị mgbe Fero riri n’ime mmiri nke Oké Osimiri Uhie. Mmiri ndị ahụ kara akara njedebe nke mba ahụ a ga-ekpe ikpe mgbe Chineke wetara mgbapụta nye Izrel oge ochie site n’aka onye-amụma Moses. A na-ekpe United States ikpe n’oge ahụ nke ikpe na-eru ọgwụgwụ n’elu nzukọ Chineke, ya mere a ga-arịba ama na mmiri ahụ nke kwụsịrị ndụ Fero bịara n’elu Fero site n’ịhapụ ifufe ọwụwa anyanwụ nke nọ na-ejide mmiri ahụ n’ọnọdụ ya mgbe Chineke na-anapụta ndị Ọ họpụtara. Ifufe ọwụwa anyanwụ ahụ bụ ahụhụ nke atọ nke na-akụ Iwu Ụbọchị Sọnde mgbe ala ọma jijiji nke Mkpughe iri na otu bịarutere.

The generation that precedes the fourth and final generation of the earth beast is fulfilled on both the Republican and Protestant horns. The compromise of the Republican horn that was accomplished in its third generation occurred in the period surrounding the first world war, and it marked the United States turning its economic structure over to the globalists of the Federal Reserve. In that same period Laodicean Seventh-day Adventism sought to have its medical and educational work “accredited” by the standards of worldly education and medicine. As a verb the “mystery of iniquity” represents the compromise of Constantine and the kings of ancient Israel with the powers of the world. The word used by inspiration to describe the compromise is “amalgamation,” as defined in the dictionary of Ellen White’s time as; "to mix or unite in an amalgam; to blend." The tree of the knowledge of good and evil is the tree of amalgamation, the tree of compromise. “The last mighty conflict,” is the Sunday law crisis, and Satan’s preparation for that crisis is “the mystery of iniquity,” that blends human wisdom with Divine revelation.

Ọgbọ nke na-ebute ọgbọ nke anọ na nke ikpeazụ nke mpi anụ ọhịa nke ụwa ka emezuru n’elu mpi Republican na nke Protestant abụọ ahụ. Mmegharị ahụ nke mpi Republican, nke e mezuru n’ọgbọ nke atọ ya, mere n’oge gbara Agha Ụwa Mbụ gburugburu, ọ kpọrọkwa akara oge United States nyefere usoro akụnaụba ya n’aka ndị globalist nke Federal Reserve. N’otu oge ahụkwa, Seventh-day Adventism nke Laodicea gbalịsiri ike ka ọrụ ọgwụgwọ na agụmakwụkwọ ya bụrụ nke a “kwadoro” site n’ụkpụrụ agụmakwụkwọ na ọgwụgwọ nke ụwa. Dị ka ngwaa, “ihe omimi nke ajọ omume” na-anọchi anya mmegharị Constantine na nke ndị eze Izrel oge ochie na ike nke ụwa. Okwu e jiri site n’ike mmụọ nsọ kọwaa mmegharị ahụ bụ “amalgamation,” dịka e si kọwaa ya na dikshọnrị nke oge Ellen White dị ka; “ịgwakọta ma ọ bụ ijikọta n’ime amalgam; ịgwakọta ọnụ.” Osisi ihe ọmụma nke ezi ihe na ihe ọjọọ bụ osisi nke amalgamation, osisi nke mmegharị. “Agha ikpeazụ dị ike,” bụ nsogbu iwu ụbọchị Sọnde, ma nkwadebe Setan maka nsogbu ahụ bụ “ihe omimi nke ajọ omume,” nke na-agwakọta amamihe mmadụ na mkpughe Chineke.

> “Satan is busily laying his plans for the last mighty conflict, when all will take sides....

> “Setan ji nnọọ ike n’ịtọ atụmatụ ya maka ọgụ ikpeazụ dị ike, mgbe mmadụ niile ga-ahọrọ akụkụ ha....”

> “Listen to the voices, mark the powers, that prevail in the world. Is there any voice of prayer? Do you see any sign that God is recognized? There are priests, plenty of them; but they are trampling under their feet the law of Jehovah. Their garments are stained with the blood of souls. Multitudes are sacrificing to devils. Look, you who are hesitating between obedience and disobedience. Look in imagination at the vast multitudes worshipping at Satan’s altar. Listen to the music, to the language, called higher education. But what does God declare it?—The mystery of iniquity.” Pamphlets, 004, 11.

> “Gee ntị n’olu dị iche iche, chọpụta ike ndị ahụ nke na-achị n’ụwa. È nwere olu ekpere ọbụla? Ì na-ahụ ihe ịrịba ama ọbụla na-egosi na a na-amata Chineke? E nwere ndị nchụàjà, ọtụtụ n’ime ha; ma ha na-azọ n’okpuru ụkwụ ha iwu Jehova. Uwe ha e mere ka ọ dị unyi site n’ọbara nke mkpụrụ obi. Ìgwè mmadụ dị ukwuu na-achụrụ ndị mmụọ ọjọọ àjà. Lezienụ anya, unu ndị na-atatụ ụjọ n’etiti nrubeisi na nnupụisi. Lee n’echiche unu ìgwè mmadụ buru ibu ahụ ka ha na-efe ofufe n’ebe ịchụàjà Setan nọ. Gee ntị n’abụ ahụ, n’asụsụ ahụ, nke a na-akpọ agụmakwụkwọ dị elu. Ma gịnị ka Chineke na-ekwu na ọ bụ?—Ihe omimi nke ajọ omume.” Pamphlets, 004, 11.

In the last conflict when “all will take sides” the test of the Garden of Eden is repeated. The test that in the beginning was isolated to a tree in the middle of a garden, it is repeated at the end, in the entire world. Satan's work in advance of the final battle is “the mystery of iniquity,” which is defined as “higher education!” The symbol of “higher education” in the land of the earth beast is found in Nashville, Tennessee, the ‘Athens of the South,’ where the Parthenon temple is located in contrast with the true education once represented in Nashville by Madison College. The following statement from inspiration is cited in its entirety at the end of this article, but a few points should be considered at this point.

N’agha ikpeazụ ahụ mgbe “mmadụ niile ga-ahọrọ akụkụ,” a na-emegharị ule nke Ogige Iden. Ule ahụ nke, na mbido, e kewapụrụ naanị ya nye osisi dị n’etiti ubi, a na-emegharị ya na njedebe, n’ụwa dum. Ọrụ Setan n’ịkwadebe tupu ọgụ ikpeazụ ahụ bụ “ihe omimi nke ajọ omume,” nke a kọwara dịka “agụmakwụkwọ dị elu!” A hụrụ akara nke “agụmakwụkwọ dị elu” n’ala anụ ọhịa nke ụwa n’obodo Nashville, Tennessee, “Athens nke Ndịda,” ebe ụlọ nsọ Parthenon dị, n’ịtụnyere ya na ezi agụmakwụkwọ nke Madison College nọchiri anya otu mgbe na Nashville. A kpọtụrụ okwu na-esonụ sitere n’ike mmụọ nsọ n’ụzọ ya niile na njedebe nke isiokwu a, ma e kwesịrị ilebara isi ole na ole anya n’oge a.

> “All need wisdom carefully to search out the mystery of iniquity that figures so largely in the winding up of this earth’s history....

> “Onye ọ bụla chọrọ amamihe ka o jiri nlezianya chọpụta ihe omimi nke ajọ omume nke na-apụta n’ụzọ dị ukwuu n’ime mmechi akụkọ ihe mere eme nke ụwa a....”

> “There is no middle path to Paradise restored. The message given to man for these last days is not to become amalgamated with human devising....

> “Ọ dịghị ụzọ etiti e si alaghachi na Paradaịs e weghachiri. Ozi e nyere mmadụ maka ụbọchị ikpeazụ ndị a abụghị ka e jikọta ya na atụmatụ mmadụ chepụtara....”

> “Those whom God has exalted to high positions of trust may turn from heaven’s light to human wisdom.... All who would possess a character that would make them laborers together with God and receive the commendation of God, must separate themselves from the enemies of God, and maintain the truth which Christ gave to John to give to the world.” Manuscript Releases, volume 18, 30–36.

> “Ndị ahụ Chineke weliri elu n’ọkwá dị elu nke ntụkwasị obi pụrụ isi n’ìhè eluigwe chigharịa gaa n’amamihe mmadụ.... Ndị niile ga-enwe agwa nke ga-eme ka ha bụrụ ndị ọrụ ibe Chineke ma nata otuto Chineke, ga-ekewapụ onwe ha n’aka ndị iro Chineke, ma jigidesie eziokwu ahụ Kraịst nyere Jọn ka o nye ụwa.” Manuscript Releases, volume 18, 30–36.

The “all” who need “wisdom” represents all who are brought into a testing process that ultimately produces two classes of worshippers. The “wise” are those who secure the needed “wisdom.” The testing process begins when the revelation of Jesus Christ is unsealed, just before the close of human probation. That unsealing begins an “increase of knowledge.” Those who are confronted with the test associated with the revelation of Jesus Christ will secure the “oil” of prophetic knowledge designed to guide, prepare and sanctify in advance of the arrival of the east wind at the Sunday law. The “tree of knowledge of good and evil” is the symbol of the counterfeit Bread of Heaven that is to be eaten or rejected.

“Ndị niile” ndị chọrọ “amamihe” na-anọchi anya mmadụ niile a na-ebubata n’ime usoro nnwale nke n’ikpeazụ na-emepụta òtù abụọ nke ndị na-efe ofufe. “Ndị amamihe” bụ ndị ahụ na-enweta “amamihe” ahụ dị mkpa. Usoro nnwale ahụ na-amalite mgbe a kpọghechara mkpughe nke Jisọs Kraịst, kpọmkwem tupu oge e mechie ohere ule mmadụ. Mmeghe ahụ na-amalite “mmụba nke ihe ọmụma.” Ndị a na-etinye n’ihu nnwale ahụ metụtara mkpughe nke Jisọs Kraịst ga-enweta “mmanụ” nke ihe ọmụma amụma e debere ka o duzie, kwadebe, ma doo nsọ tupu ifufe ọwụwa anyanwụ abịa n’oge iwu Sọnde. “Osisi ihe ọmụma nke ezi ihe na ihe ọjọọ” bụ akara nke Achịcha Eluigwe adịgboroja ahụ nke a ga-eri ma ọ bụ jụ.

In Galilee, at the synagogue of Capernaum Jesus lost more followers at one incident than any other time in His ministry. There the test was whether the prophetic words of Christ were literal or spiritual, and those who failed the test, failed—for they forgot that man is to live by every word that proceeds from the mouth of God. Christ had stated clearly that He was the Bread sent down from heaven and those who failed the test had blended Truth with human wisdom, represented by the Greeks.

Na Galili, n’ụlọ nzukọ Kapanọm, Jisọs tufuru ọtụtụ ndị na-eso Ya n’otu ihe merenụ karịa oge ọ bụla ọzọ n’ozi Ya. N’ebe ahụ, ule ahụ bụ ma okwu amụma nke Kraịst hà bụ nke nkịtị ma ọ bụ nke mmụọ; ndị dara ule ahụ, dara n’ezie—n’ihi na ha chefuru na mmadụ ga-adị ndụ site n’okwu ọ bụla nke si n’ọnụ Chineke pụta. Kraịst ekwupụtala nke ọma na Ọ bụ Achịcha e si n’eluigwe zite, ndị dara ule ahụ wee gwakọta Eziokwu na amamihe mmadụ, nke ndị Grik nọchiri anya ya.

Before Eve began the failure of the garden, Christ had instructed both Adam and Eve to not partake of the fruit of the tree of knowledge of good and evil. The first of the three steps of the everlasting gospel is the fear of God.

Tupu Iv malite ọdịda nke ubi ahụ, Kraịst enyelarị Adam na Iv iwu ka ha ghara iri mkpụrụ sitere n’osisi nke ịma ezi ihe na ihe ọjọọ. Nke mbụ n’ime nzọụkwụ atọ nke ozi ọma ebighị ebi bụ ịtụ egwu Chineke.

> “Let the mind grasp the stupendous truths of revelation, and it will never be content to employ its powers upon frivolous themes; it will turn with disgust from the trashy literature and idle amusements that are demoralizing the youth of today. Those who have communed with the poets and sages of the Bible, and whose souls have been stirred by the glorious deeds of the heroes of faith, will come from the rich fields of thought far more pure in heart and elevated in mind than if they had been occupied in studying the most celebrated secular authors, or in contemplating and glorifying the exploits of the Pharaohs and Herods and Caesars of the world.

> “Ka uche jide eziokwu ndị dị ebube nke ukwuu nke mkpughe, ọ gaghịkwa enwe afọ ojuju iji ikike ya rụọ ọrụ n’isiokwu ndị na-enweghị isi; ọ ga-eji ihe arụ jụ akwụkwọ ndị na-adịghị mma na ntụrụndụ efu ndị na-emebi omume nke ndị ntorobịa taa. Ndị nwere mmekọrịta miri emi na ndị odee uri na ndị amamihe nke Bible, na ndị e ji omume dị ebube nke ndị dike nke okwukwe kpalie mkpụrụ obi ha, ga-apụta n’ubi echiche ndị ahụ bara ụba ka ha dị ọcha n’obi karịa ma bulie elu n’uche karịa ka ha ga-adị ma a sị na ha tinyere onwe ha n’ịmụ ndị odee a ma ama nke ụwa, ma ọ bụ n’ịtụgharị uche na ito otuto ihe omume nke ndị Fero na ndị Herod na ndị Siza nke ụwa.”

> “The powers of the youth are mostly dormant, because they do not make the fear of God the beginning of wisdom. The Lord gave Daniel wisdom and knowledge, because he would not be influenced by any power that would interfere with his religious principles. The reason why we have so few men of mind, of stability and solid worth, is that they think to find greatness while disconnecting from Heaven.” Messages to Young People, 255, 256.

> “Ike nke ndị ntorobịa ka ukwuu nọ n’ọnọdụ ụra, n’ihi na ha anaghị eme egwu Chineke ka ọ bụrụ mmalite nke amamihe. Onyenwe anyị nyere Daniel amamihe na ihe ọmụma, n’ihi na ọ gaghị ekwe ka ike ọbụla metụta ya n’ụzọ ga-egbochi ụkpụrụ okpukpe ya. Ihe kpatara anyị ji nwee mmadụ ole na ole nwere uche, ndị kwụsiri ike, ma nwekwaa ezigbo uru siri ike, bụ na ha na-eche na ha ga-achọta ịdị ukwuu mgbe ha kewapụrụ onwe ha n’eluigwe.” Messages to Young People, 255, 256.

Eve lost her “fear of God.” She should have trembled at the words of God, which is an attribute of the one hundred and forty-four thousand. The fear of God is the first of three tests, and it begins when the prophetic Word is unsealed, ultimately producing a class of wise and a class of foolish. The beginning for those who are destined to be wise is to tremble at God’s Word. Eve did not do this, and when confronted with the second step of the testing process she was unable to give God glory, and then was confronted with the hour of judgment where she manifested the nakedness of Laodicea.

Iv merụsịrị “egwu Chineke” ya. O kwesịrị ịma jijiji n’ihi okwu Chineke, nke bụ otu àgwà nke puku narị anọ na iri anọ na anọ ahụ. Egwu Chineke bụ nke mbụ n’ime ule atọ, ọ na-amalitekwa mgbe a kpughere Okwu amụma ahụ, n’ikpeazụ na-amịpụta otu òtù ndị amamihe na otu òtù ndị nzuzu. Mmalite maka ndị e kpebiri ka ha bụrụ ndị amamihe bụ ịma jijiji n’Okwu Chineke. Iv emeghị nke a, ma mgbe e chere ya ihu n’usoro nke abụọ nke usoro ule ahụ, o nweghị ike inye Chineke otuto, e wee chee ya ihu n’oge ikpe ahụ ebe o gosipụtara ịgba ọtọ nke Laodisia.

> “All who would perfect a Christian character must wear the yoke of Christ. If they would sit together in heavenly places in Christ Jesus, they must learn of Him while on this earth. Christ pleased not Himself. The whole of His life was the development of a pure, disinterested benevolence. He assumed human nature to demonstrate to the fallen world, to Satan and his synagogue, to the universe of heaven, to the worlds unfallen, that human nature, united with His divine nature, could become entirely obedient to the law of God. All need to enquire, ‘What must I do to be saved?’ God requires humble, contrite hearts, that tremble at His word. It is only from the divine altar that we can receive the celestial torch, which, when received, will give us a full view of our incompetence, and reveal to us the dignity and glory of Christ. When this is seen, God places us under the guidance of the Holy Spirit, and it will lead us into all truth.” Bible Echo, July 20, 1896.

> “Ndị niile chọrọ imezu agwa Onye Kraịst ga-ebu yoke nke Kraịst. Ọ bụrụ na ha chọrọ ịnọdụ ọnụ n’ebe ndị dị n’eluigwe n’ime Kraịst Jizọs, ha ga-amụta n’aka Ya mgbe ha ka nọ n’ụwa a. Kraịst emeghị ihe na-atọ Onwe Ya ụtọ. Ndụ Ya dum bụ mmepe nke obiọma dị ọcha, nke na-adịghị achọ onwe ya. O were ọdịdị mmadụ iji gosi ụwa dara ada, Setan na ụlọ nzukọ ya, eluigwe na ụwa ya niile, na ụwa ndị ahụ na-adabeghị ada, na ọdịdị mmadụ, mgbe ejikọrọ ya na ọdịdị Chineke Ya, nwere ike ịghọ nke na-erube isi kpamkpam n’iwu Chineke. Onye ọ bụla kwesịrị ịjụ, ‘Gịnị ka m ga-eme ka a zọpụta m?’ Chineke chọrọ obi dị umeala n’obi, nke a kụrisịrị akụri, nke na-ama jijiji n’okwu Ya. Ọ bụ naanị n’elu ebe ịchụàjà nke Chineke ka anyị pụrụ ịnata ọwa ọkụ nke eluigwe, nke, mgbe a natara ya, ga-enye anyị echiche zuru oke banyere enweghị ike anyị, ma kpugheere anyị ugwu na ebube nke Kraịst. Mgbe a hụrụ nke a, Chineke na-etinye anyị n’okpuru nduzi nke Mmụọ Nsọ, ọ ga-edukwa anyị n’eziokwu nile.” Bible Echo, July 20, 1896.

The amalgamation of truth and error is the work of Satan which is identified as the mystery of iniquity. The compromise of all mankind in the final movements of the investigative judgment is enshrined in the Parthenon temple in Nashville, Tennessee.

Ngwakọta nke eziokwu na njehie bụ ọrụ Setan, nke a na-akọwapụta dị ka ihe omimi nke ajọ omume. Edebere nkwekọrịta nkwekọ nke mmadụ nile n’ime mmegharị ikpeazụ nke ikpe nyocha n’ụlọ nsọ Parthenon dị na Nashville, Tennessee.

> “It is not wise to send our youth to universities where they devote their time to gaining a knowledge of Greek and Latin, while their heads and hearts are being filled with the sentiments of the infidel authors whom they study in order to master these languages. They gain a knowledge that is not at all necessary, or in harmony with the lessons of the great Teacher. Generally those educated in this way have much self-esteem. They think they have reached the height of higher education, and carry themselves proudly, as though they were no longer learners. They are spoiled for the service of God. The time, means, and study that many have expended in gaining a comparatively useless education should have been used in gaining an education that would make them all-round men and women, fitted for practical life. Such an education would be of the highest value to them.

> “Ọ bụghị ihe amamihe dị na ya iziga ndị ntorobịa anyị n’ụlọ akwụkwọ mahadum ebe ha na-etinye oge ha n’inweta ọmụma nke asụsụ Greek na Latin, ebe n’otu oge ahụ a na-ejupụta isi na obi ha n’echiche ndị odeakwụkwọ na-ekweghị na Chineke, bụ ndị ha na-amụ iji nwee ike ịmata asụsụ ndị a nke ọma. Ha na-enweta ụdị ọmụma nke na-adịghị mkpa ma ọlị, ma ọ bụ kwekọọ na nkuzi nke Onye Ozizi Ukwu ahụ. N’ozuzu, ndị e zụlitere n’ụzọ a na-enwe nnọọ ntụkwasị obi n’ebe onwe ha nọ. Ha na-eche na ha eruola n’ogo kachasị elu nke agụmakwụkwọ dị elu, ma na-eme onwe ha n’ụzọ nganga, dị ka a ga-asị na ha abụghịzi ndị na-amụ ihe. E mebiela ha maka ozi Chineke. Oge, akụnụba, na ọmụmụ ihe nke ọtụtụ mmadụ tinyeworo n’inweta agụmakwụkwọ nke na-abaghị uru nke ukwuu n’ezi nlele, kwesịrị ịbụ na e ji ya nweta agụmakwụkwọ nke ga-eme ka ha bụrụ ndị nwoke na ndị inyom zuru oke n’akụkụ niile, ndị a kwadebere nke ọma maka ndụ bara uru n’omume. Ụdị agụmakwụkwọ dị otu a ga-abụ ihe kachasị ọnụ ahịa nye ha.

> “What do students carry with them when they leave our schools? Where are they going? What are they going to do? Have they the knowledge that will enable them to teach others? Have they been educated to be wise fathers and mothers? Can they stand at the head of a family as wise instructors? In their home life can they so instruct their children that theirs will be a family that God can behold with pleasure, because it is a symbol of the family in heaven? Have they received the only education that can truly be called ‘higher education’?

> “Gịnị ka ụmụakwụkwọ na-eburu soro ha mgbe ha si n’ụlọakwụkwọ anyị pụọ? Ebee ka ha na-aga? Gịnị ka ha ga-eme? Ha nwere ihe ọmụma nke ga-eme ka ha nwee ike ịkụziri ndị ọzọ? A zụlitela ha ka ha bụrụ nna na nne ndị maara ihe? Ha pụrụ iguzo n’isi ezinaụlọ dị ka ndị nkuzi nwere amamihe? N’ime ndụ ụlọ ha, ha pụrụ ịkụziri ụmụ ha otú a na nke ha ga-abụ ezinaụlọ nke Chineke pụrụ ilekwasị anya n’ọṅụ, n’ihi na ọ bụ ihe nnọchianya nke ezinaụlọ dị n’eluigwe? Ha anatawo naanị agụmakwụkwọ ahụ nke a pụrụ n’ezie ịkpọ ‘agụmakwụkwọ dị elu’?”

> “What is higher education? No education can be called higher education unless it bears the similitude of heaven, unless it leads young men and young women to be Christlike, and fits them to stand at the head of their families in the place of God. If, during his school life, a young man has failed to gain a knowledge of Greek and Latin and the sentiments contained in the works of infidel authors, he has not sustained much loss. If Jesus Christ had deemed this kind of education essential, would he not have given it to his disciples, whom he was educating to do the greatest work ever committed to mortals, to represent him in the world? But, instead, he placed sacred truth in their hands, to be given to the world in its simplicity.

> “Gịnị bụ agụmakwụkwọ dị elu? A pụghị ịkpọ agụmakwụkwọ ọ bụla agụmakwụkwọ dị elu ma ọ bụrụ na ọ naghị ebu myirịta nke eluigwe, ma ọ bụrụ na ọ naghị edu ụmụ okorobịa na ụmụ agbọghọ ka ha yie Kraịst, ma mee ka ha bụrụ ndị kwekọrọ iguzo n’isi ezinụlọ ha n’ọnọdụ Chineke. Ọ bụrụ na, n’oge ndụ ya n’ụlọ akwụkwọ, otu nwa okorobịa enwetaghị ọmụma nke Gris na Latịn na echiche ndị dị n’ọrụ ndị odeakwụkwọ na-ekweghị na Chineke, ọ naghị efunahụ nnukwu ihe. Ọ bụrụ na Jizọs Kraịst ahụwo ụdị agụmakwụkwọ a dị ka ihe dị mkpa, ọ̀ gaghịara enye ya ndị na-eso ụzọ ya, ndị ọ na-akụziri ime ọrụ kasị ukwuu e nyefụrụla mmadụ anụahụ ọ bụla, ka ha nọchite anya ya n’ụwa? Kama nke ahụ, o tinyere eziokwu dị nsọ n’aka ha, ka e nye ya ụwa n’ịdị mfe ya.”

> “There are times when Greek and Latin scholars are needed. Some must study these languages. This is well. But not all, and not many, should study them. Those who think that a knowledge of Greek and Latin is essential to a higher education, cannot see afar off. Neither is a knowledge of the mysteries of that which the men of the world call science necessary for entrance into the kingdom of God. It is Satan who fills the mind with sophistry and tradition, which exclude the true higher education, and which will perish with the learner.

> “E nwere oge a na-achọ ndị ọkà mmụta Grik na Latịn. Ụfọdụ ga-amụ asụsụ ndị a. Nke a dị mma. Ma ọ bụghị mmadụ nile, ọ bụghịkwa ọtụtụ, kwesịrị ịmụ ha. Ndị na-eche na ọmụma asụsụ Grik na Latịn dị oke mkpa iji nweta agụmakwụkwọ dị elu, apụghị ịhụ ihe dị n’ihu n’ebe dị anya. Ọzọkwa, ọ bụghịkwa ihe dị mkpa ka mmadụ mata ihe omimi nke ihe ndị mmadụ nke ụwa na-akpọ sayensị, ka o wee banye n’alaeze Chineke. Ọ bụ Setan na-eju uche mmadụ sophistry na ọdịnala, nke na-ewepụ ezi agụmakwụkwọ dị elu, nke ga-alakwa n’iyi ya na onye na-amụ ya.”

> “Those who have received a false education do not look heavenward. They cannot see the One who is the true Light, ‘which lighteth every man that cometh into the world.’ They look upon eternal realities as phantoms, calling an atom a world, and a world an atom. Of many who have received the so-called higher education, God declares, ‘Thou art weighed in the balances, and art found wanting,’—wanting in a knowledge of practical business, wanting in a knowledge of how to make the best use of time, wanting in a knowledge of how to labor for Jesus.” Review and Herald, August 17, 1897.

> “Ndị natara agụmakwụkwọ ụgha anaghị ele anya n’eluigwe. Ha enweghị ike ịhụ Onye ahụ bụ Ezi Ìhè, ‘nke na-enye mmadụ ọ bụla na-abịa n’ụwa ìhè.’ Ha na-ele eziokwu ebighị ebi anya dịka ndò efu, na-akpọ obere ihe dị ka atom ụwa, ma na-akpọkwa ụwa atom. Banyere ọtụtụ ndị natara ihe a na-akpọ agụmakwụkwọ dị elu, Chineke na-ekwupụta, ‘A tụkwara gị n’akpịrịkpa, wee chọpụta na ị dara n’ogo,’—na-efu n’ihe ọmụma nke ọrụ bara uru, na-efu n’ihe ọmụma nke otu e si eji oge mee ihe kacha mma, na-efu n’ihe ọmụma nke otu e si arụ ọrụ maka Jizọs.” Review and Herald, August 17, 1897.

The warning of the fireballs of Nashville is not an arbitrary city, it is a direct judgment brought upon Seventh-day Adventists, the United States and the world. The fireballs of Nashville represent different attributes for the various categories of Adventism, the earth beast and the world. The fireballs of Nashville are God’s judgment upon false education, symbolized by the tree of knowledge of good and evil.

Ịdọ aka ná ntị nke bọl-ọkụ Nashville abụghị banyere obodo e họọrọ n’enweghị isi; ọ bụ ikpe ziri ezi e wetara ozugbo n’ahụ Ndị Adventist Ụbọchị nke Asaa, United States, na ụwa. Bọl-ọkụ Nashville na-anọchi anya àgwà dị iche iche nye ngalaba dị iche iche nke Adventism, anụ ọhịa nke ụwa, na ụwa. Bọl-ọkụ Nashville bụ ikpe Chineke n’elu agụmakwụkwọ ụgha, nke e jiri osisi ịma ezi na ihe ọjọọ mee ihe nnọchianya ya.

We will continue this study in the next article.

Anyị ga-aga n’ihu na ọmụmụ a n’isiokwu na-esonụ.

> “By a variety of images the Lord Jesus represented to John the wicked character and seductive influence of those who have been distinguished for their persecution of God’s people. All need wisdom carefully to search out the mystery of iniquity that figures so largely in the winding up of this earth’s history. God’s presentation of the detestable works of the inhabitants of the ruling powers of the world who bind themselves into secret societies and confederacies, not honoring the law of God, should enable the people who have the light of truth to keep clear of all these evils. More and more will all false religionists of the world manifest their evil doings; for there are but two parties, those who keep the commandments of God and those who war against God’s holy law....

> “N’ụdị ihe oyiyi dị iche iche ka Onyenwe anyị Jisọs jiri gosi Jọn àgwà ọjọọ na mmetụta aghụghọ nke ndị ahụ a ma ama n’ịkpagbu ndị nke Chineke. Onye ọ bụla kwesịrị amamihe iji nlezianya chọpụta ihe omimi nke ajọ omume nke na-egosi onwe ya nke ukwuu n’ime mmechi nke akụkọ ihe mere eme nke ụwa a. Ngosi Chineke banyere ọrụ ndị jọgburu onwe ha nke ndị bi n’okpuru ọchịchị nke ike na-achị ụwa, bụ ndị na-ejikọta onwe ha n’ime ọgbakọ nzuzo na njikọ aka dị iche iche, n’enyeghị iwu Chineke nsọpụrụ, kwesịrị ime ka ndị nke nwere ìhè nke eziokwu zere ihe ọjọọ ndị a niile. Karịa akarị ka ndị niile na-ekpe okpukpe ụgha n’ụwa ga-egosipụta arụ ọjọọ ha; n’ihi na e nwere naanị òtù abụọ, ndị na-edebe iwu Chineke na ndị na-ebuso iwu nsọ nke Chineke agha....”

> “The enmity between the seed of the woman and the serpent is clearly defined by the Lord. ‘And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel.’ ‘And unto Adam He said, Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying, Thou shalt not eat of it: cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life; thorns also and thistles shall it bring forth to thee; and thou shalt eat of the herb of the field; in the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return.’

> “Onye-nwe-anyị kọwara nke ọma iro dị n’etiti mkpụrụ nwanyị na agwọ. ‘M’ ga-etinye iro n’etiti gị na nwanyị ahụ, na n’etiti mkpụrụ gị na mkpụrụ ya; ọ ga-azọpịa isi gị, ma ị ga-ata ikiri ụkwụ ya.’ ‘Ọ gwakwara Adam sị, N’ihi na i gere ntị n’olu nwunye gị, wee rie mkpụrụ osisi sitere n’osisi ahụ nke m nyere gị iwu, sị, Erila ya: a bụrụla ala ọnụ n’ihi gị; n’ihe mwute ka ị ga-eri ihe si na ya pụta ụbọchị nile nke ndụ gị; ogwu na uke ka ọ ga-emepụtara gị; ị ga-erikwa ahịhịa nke ubi; n’ọsụsọ nke ihu gị ka ị ga-eri achịcha, ruo mgbe ị ga-alaghachi n’ala; n’ihi na e si na ya kpọpụta gị: n’ihi na ị bụ uzuzu, ọ bụkwa n’uzuzu ka ị ga-alaghachi.’”

> “By following his own way, by acting in harmony with Satan’s temptations and in opposition to the known will of God, man vainly attempted to elevate and bless himself. Thus he gained an experimental knowledge of disobedience to God’s commandments. Thus he knew good and evil; thus he lost his fidelity and loyalty to God and opened the floodgates of evil and suffering to the whole human family. How many today are making the same experiment! When will man learn that the only means for his safety is through a full confidence in a ‘thus saith the Lord’?

> “Site n’ịgbaso ụzọ nke ya, site n’ime omume kwekọrọ n’ọnwụnwa Setan ma bụrụkwa ndị megidere uche Chineke a maara, mmadụ gbalịrị n’efu ibuli onwe ya elu ma gọzie onwe ya. N’ụzọ dị otu a ka o si nweta ihe ọmụma sitere n’ahụmahụ banyere nnupụisi megide iwu Chineke. N’ụzọ dị otu a ka ọ matara ezi ihe na ihe ọjọọ; n’ụzọ dị otu a ka o si tufuo ikwesi ntụkwasị obi ya na iguzosi ike n’ihe nye Chineke, meghekwa ụzọ ka ajọ omume na ahụhụ sọfuo n’ezinụlọ mmadụ dum. Ole ndị taa na-eme otu nnwale ahụ! Olee mgbe mmadụ ga-amụta na naanị ụzọ maka nchekwa ya bụ site n’inwe ntụkwasị obi zuru ezu n’okwu a, ‘otu a ka Onyenwe anyị kwuru’?”

> “Satan is seeking to intrude his own inventions upon the children of God through human methods. He is seeking to be received as God, or even to be placed above God.

> “Setan na-achọ ịtinye n’ime ụmụ Chineke ihe omimi nke ya site n’ụzọ mmadụ. Ọ na-achọ ka a nabata ya dịka Chineke, ma ọ bụ ọbụna ka e debe ya n’elu Chineke.

> “In changing the Sabbath to the first day of the week, he leads men to disbelieve God’s declarations, and so to regard their own ways and plans that they appear exceeding wise in their own eyes and in their perverted judgment. Through human policy he leads men to regard the expressed commandments of God as of less force than human tradition, and to regard a deviation from that law which is always holy and just and good, as of little account. He sees that by thus preventing human agencies from walking as obedient children in harmony with God, he can hinder the accomplishment of God’s work in our world.

> “N’ịgbanwe Ụbọchị Izu Ike ka ọ bụrụ ụbọchị mbụ nke izu, ọ na-eduba mmadụ ka ha ghara ikwere n’okwupụta nile nke Chineke, ma si otu a were ụzọ na atụmatụ nke onwe ha dị ka ihe ndị yiri ka ha maara ihe nke ukwuu n’anya nke onwe ha na n’uche ikpe ha gbagọrọ agbagọ. Site n’amụma mmadụ, ọ na-eduba mmadụ ka ha were iwu ndị Chineke kwupụtara dị ka ndị nwere ike na ike dị nta karịa omenala mmadụ, ma were ịhapụ ntakịrị n’Iwu ahụ nke na-adị mgbe niile nsọ, na ezi omume, na ọma, dị ka ihe na-enweghị nnukwu ihe ọ pụtara. Ọ na-ahụ na, site n’ụzọ a igbochi ngwá ọrụ mmadụ ka ha ghara ịga ije dịka ụmụ na-erube isi n’udo na Chineke, ọ pụrụ igbochi mmezu nke ọrụ Chineke n’ụwa anyị.”

> “But Satan’s connivings with human agencies who stand in responsible positions are just as much to be feared and shunned now after the experiment of sin has been tried, as it was in the case of our first parents. I am instructed to say that the men who are placed in positions of responsibility in the work of God have overestimated their right to control others. The position a man occupies does not change his character. Some have seemed to feel that they must devise for churches and for sanitariums and that there was to be no questioning of their judgment. Let them learn of Jesus at every step. He should be the chief authority for every man.

> “Ma aghụghọ niile Setan na ndị ọrụ mmadụ na-emekọrịta, ndị guzo n’ọnọdụ ọrụ dị arọ, kwesịkwara ịtụ egwu ha ma zere ha ugbu a mgbe a nwalechara nnwale nke mmehie, dịka o siri dị n’ihe gbasara nne na nna anyị mbụ. A gwara m ka m kwuo na ndị ikom e debere n’ọnọdụ ibu ọrụ n’ọrụ Chineke etuleela oke ikike ha nwere ịchị ndị ọzọ. Ọnọdụ mmadụ nọ adịghị agbanwe agwa ya. Ụfọdụ egosila ka hà na-eche na ha ga-akpụpụtara ụka dị iche iche na ebe a na-agwọ ọrịa ụzọ, nakwa na a gaghị ajụ ikpe ha. Ka ha mụta n’aka Jisọs n’ụkwụ ọ bụla ha na-eje. Ọ ga-abụrịrị isi ikike nye mmadụ ọ bụla.

> “The One who has often been our Instructor says, ‘How hard it is for man to walk humbly with his God, in a contrite spirit taking God’s way and rejecting Satan’s propositions which seem to present great worldly advantages.’ The influence of man’s having his own way in the place of firmly standing on the solid foundation that God alone has laid, has been repeated over and over again. Refusing to walk in the straight paths that God has signified will bring them to confusion and will not teach wisdom to others who have the same test and trial. When will man learn that God is God, and not a man that He should change?

> “Onye ahụ nke na-abụkarị Onye Nkuzi anyị na-asị, ‘Lee ka o si sie mmadụ ike ije n’obi umeala n’ihu Chineke ya, n’ime mmụọ nchegharị na-anara ụzọ Chineke ma na-ajụ aro Setan nke yiri ka ha na-eweta nnukwu uru nke ụwa a.’ Mmetụta nke mmadụ isi n’ụzọ nke ya jee kama iguzosi ike n’elu ntọala siri ike ahụ nke naanị Chineke tọrọ, emeela ugboro ugboro. Ịjụ ije n’ụzọ kwụ ọtọ ndị Chineke gosiri ga-eweta ha n’ọgba aghara, ọ gaghịkwa akụziri amamihe ndị ọzọ ndị na-enwe otu nnwale na ọnwụnwa ahụ. Olee mgbe ka mmadụ ga-amụta na Chineke bụ Chineke, ọ bụghịkwa mmadụ ka Ọ gbanwee?”

> “Some who have departed from the right way have been in a continual fever to grasp responsibilities that God has not laid upon them. God calls upon every minister and every physician to maintain the simplicity of the truth. The Son of God who is revealed in both the Old and New Testaments is the Saviour of our world today. From Him every medical missionary is to receive his training. Unless he shall separate himself from the prince of the power of the air, he will mislead souls who have confidence in him. Let all beware of men who are so educated and uplifted that their plans cannot be understood by the common people.

> “Ụfọdụ ndị hapụrụ ụzọ ziri ezi anọwo n’ọrịa ọkụ na-adịgide adịgide nke ijide ọrụ ndị Chineke etinyeghị n’aka ha. Chineke na-akpọ onye ozi-ọma ọ bụla na dọkịta ọ bụla ka ha debe ịdị mfe nke eziokwu ahụ. Ọkpara Chineke, onye e kpughere ma n’Agba Ochie ma n’Agba Ọhụrụ, bụ Onye Nzọpụta nke ụwa anyị taa. N’aka Ya ka onye ozi ahụike na-eje ozi n’ọrụ mgbasa ozi-ọma ọ bụla ga-enweta ọzụzụ ya. Ọ bụrụ na ọ gaghị ekewapụ onwe ya n’aka onye-isi nke ike nke ikuku, ọ ga-eduhie mkpụrụ obi ndị nwere ntụkwasị obi n’ebe ọ nọ. Ka mmadụ niile kpachara anya n’ebe ndị mmadụ nọ bụ ndị e zụlitere ma buliekwa elu nke na ndị nkịtị apụghị ịghọta atụmatụ ha.”

> “The intrigues of sin surpass infinite conception. Every calamity, every suffering and death, is an evidence not only of the power of evil but of the truth of the living God. Having known the truth, the word of the living God, which abideth forever, and which through obedience gives life, man’s weakness in conforming to Satan’s ingenuity is surpassingly strange. All who are taught of God recognize Christ as His Son. All who disbelieve the known declarations of God demonstrate the popularity of sin, and are not working on the side of life and immortality which are brought to light through perfect sanctification of the truth. Unless they make a change in character, in words, and in spirit, souls will be lost.

> “Izu aghụghọ nke mmehie karịrị nghọta na-enweghị nsọtụ. Ọdachi ọ bụla, ahụhụ ọ bụla na ọnwụ, bụ ihe àmà ọ bụghị naanị nke ike ajọ omume kama kwa nke eziokwu nke Chineke dị ndụ. Ebe mmadụ amarala eziokwu ahụ, okwu nke Chineke dị ndụ, nke na-adịgide ruo mgbe ebighị ebi, nke site n’irube isi na-enye ndụ, adịghị ike mmadụ n’ịdabere n’amamihe aghụghọ Setan bụ ihe ịtụnanya nke ukwuu. Ndị niile Chineke ziri ezi na-akụzi na-amata Kraịst dịka Ọkpara Ya. Ndị niile na-ekweghị nkwupụta Chineke a maara nke ọma na-egosi otuto nke mmehie, ha anaghị arụkwa ọrụ n’akụkụ ndụ na anwụghị anwụ ndị a mere ka ha pụta ìhè site n’ido nsọ zuru okè nke eziokwu ahụ. Ọ gwụla ma ha emee mgbanwe n’agwa, n’okwu, na n’mmụọ, mkpụrụ obi ga-ala n’iyi.”

> “There is no middle path to Paradise restored. The message given to man for these last days is not to become amalgamated with human devising. We are not to lean upon the policy of worldly lawyers. We must be humble men of prayer, not acting like those who are blinded by Satan’s agencies.

> “Ọ dịghị ụzọ etiti ga-eduga n’Ihe Paradaịs e weghachiri. Ozi e nyere mmadụ maka ụbọchị ndị ikpeazụ a abụghị ka e jikọta ya na ihe ọmụmụ uche mmadụ chepụtara. Anyị ekwesịghị ịdabere n’amụma ndị ọkàiwu nke ụwa a. Anyị aghaghị ịbụ ndị dị umeala n’obi na ndị ekpere, ghara ime omume dịka ndị ahụ ndị ọrụ Setan mere ka ha bụrụ ndị ìsì.

> “Many have a faith, but not a faith that works by love and purifies the soul. Saving faith is not simply a mere belief of the truth. ‘The devils also believe, and tremble.’ The inspiration of the Spirit of God gives to men a faith that is an impelling power that molds character, and leads men higher than mere formal actions. The words, the actions, and the spirit are to bear testimony to the fact that we are followers of Christ.

> “Ọtụtụ nwere okwukwe, ma ọ bụghị okwukwe ahụ nke na-arụ ọrụ site n’ịhụnanya ma na-eme ka mkpụrụ obi dị ọcha. Okwukwe na-azọpụta abụghị naanị nkwenye efu na eziokwu. ‘Ndị mmụọ ọjọọ kwa na-ekwere, ma na-ama jijiji.’ Mmụọ nsọ sitere n’aka Chineke na-enye mmadụ okwukwe nke bụ ike na-akpalite mmadụ, nke na-akpụ agwa, ma na-eduba mmadụ n’ọkwa dị elu karịa naanị omume ọdịnala. Okwu, omume, na mmụọ ga-agba àmà banyere eziokwu ahụ na anyị bụ ndị na-eso Kraịst.”

> “The greatest light and blessing that God has bestowed is not a security against transgression and apostasy in these last days. Those whom God has exalted to high positions of trust may turn from heaven’s light to human wisdom. Their light will then become darkness, their God-entrusted capabilities a snare, their character an offense to God. God will not be mocked. A departure from Him has been and always will be followed by its sure results. The commission of acts that displease God will, unless decidedly repented of and forsaken, instead of seeking to justify them, lead the evildoer on step by step in deception till many sins are committed with impunity. All who would possess a character that would make them laborers together with God and receive the commendation of God, must separate themselves from the enemies of God, and maintain the truth which Christ gave to John to give to the world.” Manuscript Releases, volume 18, 30–36.

> “Ìhè, bú ùkà nà ngọzi kachasi nke Chineke nyeworo abụghị ihe nchebe megide mmehie na ndapụ n’okwukwe n’ụbọchị ikpeazụ ndị a. Ndị Chineke buliri elu n’ọnọdụ dị elu nke ntụkwasị obi nwere ike isi n’ìhè nke eluigwe chigharia gaa n’amamihe mmadụ. Mgbe ahụ ìhè ha ga-aghọ ọchịchịrị, ike na ikike e nyefere ha site n’aka Chineke ga-aghọ ọnyà, àgwà ha ga-aghọ ihe na-akpasu Chineke iwe. A gaghị akwa Chineke emo. Ịhapụ Ya esoworị, ma ga na-eso kwa, nsonaazụ ya doro anya. Ime omume ndị na-atọghị Chineke ụtọ ga-eduga, ma ọ bụrụ na a chegharịghị n’ezie n’ime ha ma hapụ ha kpamkpam, kama ịchọ izi ezi ha, onye na-eme ihe ọjọọ nzọụkwụ site na nzọụkwụ n’ime nduhie ruo mgbe a ga-eme ọtụtụ mmehie n’enweghị ntaramahụhụ. Ndị niile ga-achọ inwe àgwà nke ga-eme ka ha bụrụ ndị ha na Chineke na-arụkọ ọrụ ma nata otuto Chineke, aghaghị ikewapụ onwe ha n’ebe ndị iro Chineke nọ, ma jigidesie eziokwu ahụ ike nke Kraịst nyere Jọn ka o nye ụwa.” Manuscript Releases, volume 18, 30–36.

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