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# The Hidden History of Verse Forty - Number Ten

Akụkọ Ihe Mere E Zoro Ezo nke Amaokwu Nke Iri Anọ — Ọnụọgụ Nke Iri

The Midpoint

Ebe Etiti

Author

Jeff Pippenger

Published

May 14, 2026

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The hidden history of Daniel eleven verse forty aligns with the history represented in verses ten through sixteen of the same chapter. In verses ten through sixteen the line of the earth beast of Revelation thirteen’s apostate Republican horn of the United States is represented by Donald Trump; the line of the apostate Protestant horn of the United States is represented by the Maccabees; the line of the sea beast of the papacy is represented as the “robbers of thy people” and the line of the dragon is represented by the various kings of the south and Phillip of Macedon. The line of the one hundred and forty-four thousand is represented by Peter.

Akụkọ ihe mere eme zoro ezo nke Daniel isi nke iri na otu amaokwu nke iri anọ na-adakọ n’otu ahịrị na akụkọ ihe mere eme e gosiri n’amaokwu nke iri ruo nke iri na isii nke otu isi ahụ. N’amaokwu nke iri ruo nke iri na isii, a na-anọchi anya ahịrị nke anụ ọhịa nke ụwa nke Mkpughe isi nke iri na atọ, nke mpi Republican dapụrụ n’ezi okwukwe nke United States, site n’aka Donald Trump; a na-anọchi anya ahịrị nke mpi Protestant dapụrụ n’ezi okwukwe nke United States site n’aka ndị Maccabee; a na-anọchi anya ahịrị nke anụ ọhịa nke oké osimiri nke ọchịchị ndị popu dị ka “ndị na-apụnara ndị gị ihe”; a na-anọchi anya ahịrị nke dragọn ahụ site n’aka ndị eze dị iche iche nke ndịda na Phillip nke Masedonia. A na-anọchi anya ahịrị nke puku mmadụ narị otu na iri anọ na anọ site n’aka Pita.

## The Middle

Etiti ụzọ ahụ

Within that hidden history, the middle is emphasized repeatedly. The 250 years that began in 457 BC concluded in 207 BC in the middle of the battles of Raphia and Panium, the last two proxy wars of verses eleven through fifteen. The 250 years of the earth beast that began in 1776 ends in 2026, the year of the “midterm elections” in the political arena of the earth beast. Peter is at Caesarea Philippi (Panium) the middle of the three times Christ exclusively took only three disciples.

N’ime akụkọ nzuzo ahụ, a na-emesi etiti ike ugboro ugboro. Afọ 250 ahụ nke malitere na 457 BC kwụsịrị na 207 BC n’etiti agha Raphia na Panium, agha nnọchi anya abụọ ikpeazụ nke amaokwu iri na otu ruo iri na ise. Afọ 250 nke anụ ọhịa nke ụwa ahụ nke malitere na 1776 na-agwụ na 2026, afọ nke “ntuli aka etiti oge” n’ogige ndọrọ ndọrọ ọchịchị nke anụ ọhịa nke ụwa ahụ. Pita nọ na Caesarea Philippi (Panium), etiti nke ugboro atọ ahụ Kraịst jiri naanị ụmụazụ atọ kpọrọ onwe ya.

In the history of those parallel lines Peter represents those who correct and repeat the warning of the fireballs upon Nashville. Peter’s name was changed in the very middle of chapters eleven through twenty-two of Matthew, just as Abram’s middle chapter of chapters eleven through twenty-two identified circumcision as the sign of the covenant, in accompaniment with the middle of chapter eleven through twenty-two in Revelation marking the sign of the covenant of death in Revelation seventeen. The midpoint is where the one hundred and forty-four thousand are changed from a Laodicean unto a Philadelphian, and the middle of the three angels is the second angel.

N’akụkọ ihe mere eme nke ahịrị ndị ahụ na-aga n’otu, Pita na-anọchi anya ndị na-emezi ma na-ekwughachi ịdọ aka ná ntị banyere bọl ọkụ ndị ahụ n’elu Nashville. A gbanwere aha Pita n’etiti etiti isi nke iri na otu ruo iri abụọ na abụọ nke Matiu, dịka isi etiti Ebreham n’etiti isi nke iri na otu ruo iri abụọ na abụọ ji ibi úgwù kọwaa dị ka akara nke ọgbụgba-ndụ ahụ, ya na etiti isi nke iri na otu ruo iri abụọ na abụọ n’Akpughe nke na-akara akara ọgbụgba-ndụ nke ọnwụ n’Akpughe iri na asaa. Ebe etiti ahụ bụ ebe a na-agbanwe otu narị puku na iri anọ na anọ site n’ịbụ ndị Laodisia ka ha bụrụ ndị Filadelfia, ma etiti ndị mmụọ ozi atọ ahụ bụ mmụọ ozi nke abụọ.

The second step, or midpoint is the time of the second temple test which follows the first and foundational test. The first test of 2024 was the external vision being established by the symbol of Rome, and the second test is the internal marah (looking glass) vision of Christ in the Most Holy Place. In the history of the second angel, the midnight cry message arrives to empower the message of the second angel.

Nzọụkwụ nke abụọ, ma ọ bụ etiti ya, bụ oge ule nke ụlọ nsọ nke abụọ nke na-eso ule mbụ na nke ntọala. Ule mbụ nke afọ 2024 bụ iguzobe ọhụụ nke mpụta site n’akara Rom, ule nke abụọ kwa bụ ọhụụ marah nke ime (enyo ile anya) nke Kraịst n’Ebe Kachasị Nsọ. N’akụkọ ihe mere eme nke mmụọ-ozi nke abụọ, ozi mkpu etiti abalị na-abịa inye ozi mmụọ-ozi nke abụọ ike.

In the Millerite history of 1840, Josiah (meaning foundation of God) Litch made a correction of his identification of the prophecy of Islam of the first and second woe, and in 1844, Samuel Snow made the correction of the prediction of 1843 in fulfillment of the parable of the ten virgins. Peter in 2026 is to correct the failed prediction of the fireballs of Nashville, as typified by the Millerite disappointment of 1843, and adjust the message of Islam as typified by the work of Josiah Litch in 1840. Those two Millerite events of 1840 and 1844 represent the empowerment of the first angel’s message on August 11, 1840 and the empowerment of the second angel’s message on August 17, 1844. Together they identify the empowerment of the midnight cry when the Nashville fireballs descend.

N’akụkọ ihe mere eme nke ndị Millerite n’afọ 1840, Josiah (nke pụtara ntọala nke Chineke) Litch mere mmezi n’ihe banyere njirimara amụma ya nke Alakụba nke ahụhụ mbụ na nke abụọ; ma n’afọ 1844, Samuel Snow mere mmezi nke amụma afọ 1843, na mmezu nke ilu ụmụ agbọghọ iri ahụ. Pita n’afọ 2026 ga-emezigharị amụma dara ada banyere bọl-oku nke Nashville, dịka e ji ndakpọ olileanya ndị Millerite nke afọ 1843 mee ihe nnọchianya, ma dezie ozi banyere Alakụba dịka e ji ọrụ Josiah Litch n’afọ 1840 mee ihe nnọchianya. Ihe omume abụọ ahụ nke ndị Millerite nke afọ 1840 na 1844 na-anọchi anya inye ike ozi mmụọ ozi mbụ ahụ n’ụbọchị Ọgọọst 11, 1840, na inye ike ozi mmụọ ozi nke abụọ ahụ n’ụbọchị Ọgọọst 17, 1844. Ha abụọ ọnụ na-akọwapụta inye ike nke mkpu etiti abalị mgbe bọl-oku Nashville ga-agbadata.

> “The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.” The Great Controversy, 611.

> “Mmụọ-ozi ahụ nke na-ejikọta onwe ya n’ịkpọsa ozi nke mmụọ-ozi nke atọ ga-eme ka ụwa nile were ebube ya mụchaa ìhè. A na-ebu amụma n’ebe a banyere ọrụ nke ga-eru ụwa dum ma bụrụ nke ike ya pụrụ iche a na-adịghị ahụkebe. Mmegharị ọbịbịa nke afọ 1840–44 bụ ngosipụta dị ebube nke ike Chineke; e bugara ozi mmụọ-ozi mbụ ahụ n’ebe oziọma nile dị n’ụwa, ma n’ụfọdụ mba e nwere mmasị okpukpe kasị ukwuu e hụworo n’ala ọ bụla kemgbe Ndozigharị nke narị afọ nke iri na isii; ma ndị a ga-akawanye elu site na mmegharị ahụ dị ike nke dị n’okpuru ịdọ aka ná ntị ikpeazụ nke mmụọ-ozi nke atọ.” The Great Controversy, 611.

The question is why with all the cities in the United States would God’s providence select Nashville. At the arrival of the third woe on 9/11 the Twin Towers of New York and the Pentagon of Washington, DC were the targets. A fourth plane crashed into the earth. The symbol of the earth beast is the earth, the symbol of its economic might is New York and the symbol of its military power is the Pentagon. When the United States forces the world to accept the mark of papal authority and the church and state political system that is the image of the beast, it does so through its military and economic power, for Revelation thirteen identifies the earth beast’s use of power to forbid the faithful from buying or selling, and it also puts to death those who stand for God’s seventh-day Sabbath. The prophetic symbolism is represented as "chariots, horsemen (military might) and ships" (economic might) in Daniel eleven verse forty.

Ajụjụ a bụ ihe mere, n’agbanyeghị obodo niile dị n’ime United States, nlekọta Chineke ga-ahọrọ Nashville. Mgbe ahuhu nke atọ bịarutere n’ụbọchị 9/11, Twin Towers nke New York na Pentagon nke Washington, DC bụ ihe ndị e lekwasịrị anya. Ụgbọelu nke anọ dara n’ala. Ihe nnọchianya nke anụ ọhịa nke ụwa bụ ụwa; ihe nnọchianya nke ike akụ na ụba ya bụ New York, ihe nnọchianya nke ike agha ya bụ Pentagon. Mgbe United States manyere ụwa ka ọ nabata akara nke ikike ndị popu na usoro ndọrọ ndọrọ ọchịchị nke ụka na steeti nke bụ onyinyo nke anụ ọhịa ahụ, ọ na-eme nke a site n’ike agha ya na ike akụ na ụba ya, n’ihi na Mkpughe isi nke iri na atọ na-akọwa iji ike nke anụ ọhịa nke ụwa eme ka a gbochie ndị kwesịrị ntụkwasị obi ịzụ ma ọ bụ ire, ọ na-emekwa ka a gbuo ndị ahụ na-eguzo n’akụkụ Sabbath nke ụbọchị nke asaa nke Chineke. A na-anọchi ihe nnọchianya amụma ahụ anya dịka “ụgbọ ịnyịnya agha, ndị na-agba ịnyịnya (ike agha) na ụgbọ mmiri” (ike akụ na ụba) na Daniel iri na otu amaokwu nke iri anọ.

In the sealing time of the one hundred and forty-four thousand Islam unexpectedly strikes the glorious land four times. The first was 9/11, the second and third were the ancient literal glorious land and then Nashville. The fourth is the earthquake of Revelation eleven, that is the Sunday law. In the context of Balaam and the three angels, the two strikes of October 7, 2023 and Nashville represent the two biblical vineyards of God’s covenant people.

N’oge ikpuchi akàrà nke otu narị puku iri anọ na anọ ahụ, Islam, n’enweghị atụmanya, tiri ala ahụ dị ebube ugboro anọ. Nke mbụ bụ 9/11, nke abụọ na nke atọ bụ ala ochie ahụ dị ebube n’ezie ma e mesịa Nashville. Nke anọ bụ ala ọma jijiji nke Mkpughe iri na otu, nke bụ iwu Ụka. N’ihe gbasara Belam na ndị mmụọ ozi atọ ahụ, mwakpo abụọ nke Ọktoba 7, 2023 na Nashville na-anọchi anya ubi vaịn abụọ nke ndị mmadụ nke ọgbụgba ndụ Chineke nke Akwụkwọ Nsọ.

When the deadly wound of the papacy is healed at the Sunday law, the second manifestation of the Dark Ages begins. The first and the third woe are the same, for Christ always illustrates the end with the beginning, so the falling star of Mohammed in the first woe, who turned the key that opened the bottomless pit, and shortly after 9/11 atheism of the bottomless pit murdered the two witnesses of Revelation eleven. At the Sunday law the papal deadly wound is healed, and the beast of Catholicism fulfills the prophetic enigma of the eighth (representing resurrection) being fulfilled. The second period of the Dark Ages then begins, as Balaam’s third waymark, when the ass speaks, turns the key to again open the bottomless pit. Post 9/11, atheism, the dragon came out of the pit to fight against the richest president who stirred up all the realm of Greece. At the Sunday law the beast of Revelation seventeen ascends out of the bottomless pit and darkness again blots out the sun.

Mgbe a gwọrọ ọnya ahụ na-egbu egbu nke ọchịchị popu n’iwu Ụbọchị Ụka, ngosipụta nke abụọ nke Oge Ọchịchịrị ahụ amalite. Ahụhụ mbụ na nke atọ bụ otu ihe ahụ, n’ihi na Kraịst na-eji mmalite akọwa ọgwụgwụ mgbe niile; ya mere, kpakpando ahụ dara ada nke Mohammed n’ahụhụ mbụ, onye tụgharịrị igodo mepere olulu enweghị nsọtụ, ma obere oge ka 9/11 gasịrị, ekweghị na Chineke nke olulu enweghị nsọtụ gburu ndị àmà abụọ nke Mkpughe iri na otu. N’iwu Ụbọchị Ụka ka a na-agwọ ọnya ahụ na-egbu egbu nke ọchịchị popu, anụ ọhịa nke Katọlik wee mezuo ilu amụma ahụ banyere nke asatọ (na-anọchite anya mbilite n’ọnwụ) ka e mezuru. Oge nke abụọ nke Oge Ọchịchịrị ahụ wee malite mgbe ahụ, dịka akara ụzọ nke atọ nke Belam, mgbe ịnyịnya ibu ahụ kwuru okwu, tụgharịa igodo imepe olulu enweghị nsọtụ ọzọ. Mgbe 9/11 gasịrị, ekweghị na Chineke, bụ dragọn ahụ, si n’olulu ahụ pụta ịlụso onye isi ala kasị baa ọgaranya, onye kpaliri alaeze Gris niile agha. N’iwu Ụbọchị Ụka, anụ ọhịa nke Mkpughe iri na asaa na-arịpụta site n’olulu enweghị nsọtụ, ọchịchịrị wee mechie anyanwụ ọzọ.

Why Nashville? The question that is still unresolved? Nashville marks the beginning of the short period of the proclamation of the midnight cry message, and it begins with an unexpected destructive attack by Islam and it ends the same way. The Sunday law at the end of the period represents the enforcement of the mark of the beast in the United States, and the beginning of the destruction of the cities. “Destruction” is a prophetic characteristic of Islam.

Gịnị mere Nashville? Ajụjụ ahụ ka na-adịghị edozi? Nashville na-akara mmalite nke obere oge nke nkwusa ozi mkpu etiti abalị, ọ na-amalitekwa site n’ọgụ mbibi a na-atụghị anya ya nke Islam, ọ na-ejedebekwa n’otu ụzọ ahụ. Iwu Sọnde na njedebe nke oge ahụ na-anọchi anya mmanye nke akara nke anụ ọhịa n’ime United States, na mmalite nke mbibi nke obodo dị iche iche. “Mbibi” bụ njirimara amụma nke Islam.

## Destruction

Mbibi

> “The night before last a very impressive scene passed before me. I saw an immense ball of fire fall into the midst of some beautiful mansions, causing their instant destruction. I heard some say, ‘We knew that the judgments of God were coming upon the earth, but we did not know they would come so soon.’ Others said, ‘You knew! Why then did you not tell us? We did not know.’ On every side I heard such words spoken.” Letter 217, 1904.

> “Abalị tupu nke ikpeazụ, e gosiri m otu ihe nkiri dị nnọọ ịrịba ama. Ahụrụ m nnukwu bọọlụ ọkụ ka ọ daba n’etiti ụfọdụ ụlọ ukwu mara mma, na-ebute mbibi ha ozugbo. Anụrụ m ụfọdụ ka ha na-ekwu, ‘Anyị maara na ikpe Chineke na-abịakwute ụwa, ma anyị amaghị na ha ga-abịa ngwa ngwa otu a.’ Ndị ọzọ kwuru, ‘Unu maara! Gịnị mere, ya mere, unu agwaghị anyị? Anyị amaghị.’ N’akụkụ niile anụrụ m okwu dị otu a ka a na-ekwu.” Letter 217, 1904.

## Nine Eleven

Itoolu na Iri na Otu

Revelation “Nine Eleven” identifies the character of the kingdom of Islam as death and destruction, for a name in prophecy represents character.

Mkpughe “Itoolu na Otu” na-ekpughe agwa nke alaeze nke Islam dị ka ọnwụ na mbibi, n’ihi na aha n’amụma na-anọchi anya agwa.

And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon. Revelation 9/11.

Ha nwekwara eze na-achị ha, onye bụ mmụọ-ozi nke olulu ahụ na-enweghị ngwụcha, onye aha ya n’asụsụ Hibru bụ Abaddon, ma n’asụsụ Grik aha ya bụ Apollyon. Mkpughe 9/11.

Abaddon means “destruction or place of destruction” and Apollyon means “the destroyer.”

Abaddon pụtara “mbibi ma ọ bụ ebe mbibi dị,” Apollyon pụtakwara “onye na-ebibi.”

> “Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.

> “Ndị mmụọ ozi jidere ifufe anọ ahụ, nke e ji ịnyịnya iwe na-achọ ịgbapụ ma gbaa ọsọ gafee n’elu ụwa dum na-anọchi anya ya, na-eburu mbibi na ọnwụ n’ụzọ ọ na-agafe.”

> “Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.

> “Ànyị gā-arahụ ụra n’ókè nnọọ nso nke ụwa ebighị ebi? Ànyị gā-adị umeala n’obi, oyi, ma nwụọ anwụ n’ime mmụọ? Ọ dị m ụtọ na anyị nwere ike inwe n’ime ụka anyị Mmụọ na iku ume nke Chineke e kubatara n’ime ndị Ya, ka ha wee guzo n’ụkwụ ha ma dị ndụ. Anyị kwesịrị ịhụ na ụzọ ahụ dị warara, na ọnụ ụzọ ya dịkwa mkpagide. Ma mgbe anyị na-agafe n’ọnụ ụzọ mkpagide ahụ, obosara ya enweghị nsọtụ.” Manuscript Releases, volume 20, 217.

The path of Islam of the third woe is the path of Balaam and the ass. The path of the angry horse of Islam, that is John’s four winds of strife, Isaiah’s rough wind and Ezekiel’s “wind” or “breath” that comes from the four winds, takes a path from 9/11 that leads to the “narrow” and “straight” gate. That narrow gate is the third waymark of Balaam and the ass.

Ụzọ nke Alakụba nke ahụhụ nke atọ bụ ụzọ Belam na inyinya ibu ahụ. Ụzọ nke ịnyịnya iwe nke Alakụba, ya bụ ifufe ọgụ anọ nke Jọn, ifufe ike nke Aịzaya na “ifufe” ma ọ bụ “ume” nke Ịzikiel nke si n’ifufe anọ ahụ abịa, na-esi n’ụzọ sitere na 9/11 nke na-eduga n’ọnụ ụzọ “warara” na “kwụ ọtọ.” Ụzọ warara ahụ bụ akara ụzọ nke atọ nke Belam na inyinya ibu ahụ.

> And the angel of the Lord went further, and stood in a narrow place, where was no way to turn either to the right hand or to the left. And when the ass saw the angel of the Lord, she fell down under Balaam: and Balaam’s anger was kindled, and he smote the ass with a staff. And the Lord opened the mouth of the ass, and she said unto Balaam, What have I done unto thee, that thou hast smitten me these three times? Numbers 22:26–28.

> Mmụọ-ozi nke Onyenwe anyị gara n’ihu karịa, guzo kwa n’ebe dị warara, ebe ọ dịghị ụzọ isi tụgharịa ma ọ bụ n’aka nri ma ọ bụ n’aka ekpe. Ma mgbe inyinya-ibu ahụ hụrụ mmụọ-ozi nke Onyenwe anyị, ọ dara n’ala n’okpuru Belam: iwe Belam wee banye n’ọkụ, o jiri kwa mkpara tie inyinya-ibu ahụ. Onyenwe anyị wee meghee ọnụ inyinya-ibu ahụ, o wee sị Belam, Gịnị ka m mere gị, na ị tiela m ugboro atọ ndị a? Ọnụ Ọgụgụ 22:26–28.

The path of the third woe of Islam's destruction began at 9/11 when Revelation 18:1–3 was fulfilled.

Ụzọ nke ahuhu nke atọ nke mbibi Alakụba bidoro na 9/11 mgbe Mkpughe 18:1–3 mezuru.

> “Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.

> “Ugbu a, ọ̀ bụ okwu ahụ ka na-abịa nke m kwuputara na a ga-ekpochapụ New York site n’oke ebili mmiri? Nke a abụghị ihe m kwuru mgbe ọ bụla. Ihe m kwuru bụ, ka m na-ele nnukwu ụlọ ndị ahụ a na-ewu n’ebe ahụ, elu n’elu, ‘Lee ihe omume ndị dị egwu ga-eme mgbe Onyenwe anyị ga-ebili ịma jijiji ụwa nke ukwuu! Mgbe ahụ, a ga-emezu okwu ndị dị na Mkpughe 18:1–3.’ Isi nke iri na asatọ dum nke Mkpughe bụ ịdọ aka ná ntị banyere ihe na-abịa n’elu ụwa. Ma enweghị m ìhè pụrụ iche banyere ihe na-abịa n’elu New York, ewezuga na amaara m na otu ụbọchị a ga-akwatu nnukwu ụlọ ndị ahụ dị n’ebe ahụ site n’ịtụgharị na ịtụgharịgharị nke ike Chineke. Site n’ìhè e nyere m, amaara m na mbibi dị n’ime ụwa. Otu okwu sitere n’ọnụ Onyenwe anyị, otu mmetụ nke ike ya dị ike, ụlọ ndị a buru ibu ga-ada. Ihe omume ga-eme nke ịdị egwu ha anyị enweghị ike ichetụ n’uche.” Review and Herald, July 5, 1906.

The question remains: Why Nashville? The fireballs of Nashville represent a prophetic scenario where one class of Adventism is ashamed and according to Joel, “cut off.” The other class is represented as never being ashamed, and filled with joy. The prophetic joy is not for the judgment brought upon Nashville and the United States, but for the vindication that is represented between those in the parable who have the oil and those who do not have the oil. The oil has many symbolic meanings attached to it, but a primary meaning of the oil is the message of the midnight cry. That message began to be progressively unsealed at the end of 2023, and it represented the increase of knowledge that is either rejected or accepted. Hosea is clear that those who reject the knowledge are rejected as God’s priests. Peter is located in the middle of the structure of Leviticus twenty-three when he understands the fireballs of Nashville, and the number thirty is a symbol of the priests.

Ajụjụ ahụ ka dị: Gịnị mere Nashville? Bọl ọkụ nke Nashville na-anọchite anya ọnọdụ amụma nke otu òtù n’ime Adventizim ji eme ihere, ma dịka Joel siri kwuo, “ebibipụkwara” ya. A na-anọchitekwa anya òtù nke ọzọ dịka ndị na-agaghị eme ihere ma ọlị, ndị ejuputara n’ọṅụ. Ọṅụ amụma ahụ abụghị maka ikpe a wetara Nashville na United States, kama ọ bụ maka nkwado ziri ezi ahụ nke e gosipụtara n’etiti ndị nọ n’ilu ahụ ndị nwere mmanụ na ndị na-enweghị mmanụ. Mmanụ ahụ nwere ọtụtụ ihe nnọchianya e jikọtara ya na ya, ma otu n’ime ihe mbụ ọ pụtara bụ ozi nke mkpu etiti abalị. Ozi ahụ malitere imeghe nwayọọ nwayọọ na njedebe nke afọ 2023, ma ọ nọchiri anya mmụba nke ihe ọmụma nke a na-ajụ ma ọ bụ nke a na-anabata. Hosea kwuru nke ọma na ndị na-ajụ ihe ọmụma ahụ ka a na-ajụ dị ka ndị nchụàjà nke Chineke. A na-edobe Pita n’etiti nhazi nke Levitikọs iri abụọ na atọ mgbe ọ ghọtara bọl ọkụ nke Nashville, ma ọnụọgụ iri atọ bụ ihe nnọchianya nke ndị nchụàjà.

> My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.

> A na-ebibi ndị m n’ihi enweghị ihe ọmụma: n’ihi na ị jụwo ihe ọmụma, mụ onwe m ga-ajụkwa gị, ka ị ghara ịbụ onye nchụàjà nye m: ebe i chefuwo iwu nke Chineke gị, mụ onwe m ga-echezọkwa ụmụ gị. Hosea 4:6.

The issue of “knowledge” or the lack thereof, is one of the truths associated with the arrival of the fireballs of Nashville. Prophetic “knowledge” or the lack thereof, marks the beginning of the proclamation of the midnight cry, and that period ends with the issue of obedience to God’s Word, as represented by the Sabbath and Sunday issue. Christ always illustrates the end with the beginning, and in the beginning obedience to God’s Word was the warning message given to Adam and Eve in the garden.

Okwu banyere “ihe ọmụma” ma ọ bụ enweghị ya, bụ otu n’ime eziokwu ndị jikọtara na mbata nke bọọlụ ọkụ Nashville. “Ihe ọmụma” amụma ma ọ bụ enweghị ya, na-akara mmalite nke nkwusa nke mkpu etiti abalị, ma oge ahụ na-ejedebe n’okwu nke irube isi n’Okwu Chineke, dịka e si anọchi ya anya site n’okwu Sabat na Sọnde. Kraịst na-egosi mgbe nile ọgwụgwụ site na mmalite, ma na mmalite irube isi n’Okwu Chineke bụ ozi ịdọ aka ná ntị e nyere Adam na Iv n’ogige ahụ.

The issue of obedience at the end cannot be restricted to a single garden if “every nation will be involved,” as Sister White says. The Sabbath and Sunday issue is the repetition of the beginning test of Adam and Eve in the garden, that is repeated in the entire world at the end. That test begins at the Sunday law in the United States, which is also the end of the period of the proclamation of the midnight cry.

Nsogbu nke nrube isi n’ọgwụgwụ apụghị igbochi ya n’otu ogige naanị ma ọ bụrụ na “mba niile ga-etinye aka na ya,” dịka Sista White si kwuo. Okwu gbasara Ụbọchị Izuike na Sọnde bụ mmegharị nke ule mbụ e nyere Adam na Iv n’ogige ahụ, nke a ga-emegharịkwa n’ụwa nile dum n’ọgwụgwụ. Ule ahụ na-amalite na iwu Sọnde dị na United States, nke bụkwa njedebe nke oge nkwusa nke mkpu etiti abalị.

The proclamation of the warning message that Christ is coming is only given by those who have accepted the increase of knowledge from the unsealing of the message of the revelation of Jesus Christ that began at the end of 2023. A test of knowledge or the lack thereof, is finalized at the Nashville attack. The litmus test, of the three tests that began at the unsealing in 2023 is based upon the oil, which is “knowledge” contained within the prophetic message that was then unsealed.

Nkwusa nke ozi ịdọ aka ná ntị na Kraịst na-abịa, ọ bụ naanị ndị nabatara mmụba nke ọmụma sitere n’imeghe akara nke ozi mkpughe nke Jizọs Kraịst, nke bidoro na njedebe nke afọ 2023, ka e nyere ya. Nnwale nke ọmụma, ma ọ bụ enweghị ya, na-emecha n’oge mwakpo Nashville. Nnwale litmus ahụ, nke bụ otu n’ime ule atọ ndị ahụ bidoro n’imeghe akara ahụ n’afọ 2023, dabeere n’elu mmanụ ahụ, nke bụ “ọmụma” dị n’ime ozi amụma ahụ e meghere akara ya n’oge ahụ.

The unsealed “knowledge” tests and ultimately is manifested, as the oil that is the third and litmus test. That test begins the period of the proclamation of the message of the midnight cry that ends at the test of obedience. That test of obedience is accomplished upon Eve, who represents the church and Adam, who represents the state. The combination of those two entities is finalized when the mark of the beast is enforced. The test in the garden is the test at the end. It is a test for men and women, that involves the combination of church and state, that are a man and a woman. The warning message that is unsealed leading to the final test of obedience is represented by the tree of the “knowledge” of good and evil.

“Ọmụma” ahụ e kpughere emepe na-anwale, ma n’ikpeazụ e gosipụta ya, dịka mmanụ ahụ nke bụ ule nke atọ na nke litmus. Ule ahụ na-amalite oge nke ikwusa ozi nke mkpu etiti abalị nke na-ejedebe n’ule nke nrubeisi. A na-emezu ule ahụ nke nrubeisi n’ahụ Iv, onye na-anọchi anya nzukọ, na Adam, onye na-anọchi anya ọchịchị. Njikọta nke ihe abụọ ahụ na-eru n’isi mgbe a manyere akara nke anụ ọhịa. Ule ahụ dị n’ogige bụ ule ahụ dị na njedebe. Ọ bụ ule maka ndị ikom na ndị inyom, nke na-agụnye njikọta nke nzukọ na ọchịchị, nke bụ nwoke na nwanyị. Ozi ịdọ aka ná ntị ahụ e kpughere emepe nke na-eduga n’ule ikpeazụ nke nrubeisi na-anọchi anya ya site n’osisi nke “ọmụma” ezi na ihe ọjọọ.

Nashville is the symbol of Greek education in the land of the earth beast. Greek education is false education, it is evil knowledge, and the good knowledge is true education. The only corporate board Ellen White ever agreed to participate in was Madison College, located in Nashville, which is called “Athens of the South.” Nashville is the symbol of Greek, or false education. False education is false knowledge. The significance of Nashville parallels the symbolism of New York City and the Pentagon.

Nashville bụ ihe nnọchianya nke agụmakwụkwọ Gris n’ala nke anụ ọhịa nke ụwa. Agụmakwụkwọ Gris bụ agụmakwụkwọ ụgha, ọ bụ ihe ọmụma ọjọọ, ma ezi ihe ọmụma bụ agụmakwụkwọ eziokwu. Naanị bọọdụ ụlọọrụ Ellen White kwetara isonye na ya bụ Madison College, nke dị na Nashville, nke a na-akpọ “Athens of the South.” Nashville bụ ihe nnọchianya nke Gris, ma ọ bụ agụmakwụkwọ ụgha. Agụmakwụkwọ ụgha bụ ihe ọmụma ụgha. Mkpa Nashville nwere na-adakọ na ihe nnọchianya nke New York City na Pentagon.

We will continue these things in the next article.

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

## Manuscript 188, 1905

Akwụkwọ Edemede 188, 1905

> “When I was at Nashville, I had been speaking to the people, and in the night season, there was an immense ball of fire that came right from heaven and settled in Nashville. There were flames going out like arrows from that ball; houses were being consumed; houses were tottering and falling. Some of our people were standing there. ‘It is just as we expected,’ they said, ‘we expected this.’ Others were wringing their hands in agony and crying unto God for mercy. ‘You knew it,’ said they, ‘you knew that this was coming, and never said a word to warn us!’ They seemed as though they would almost tear them to pieces, to think they had never told them or given them any warning at all.” Manuscript 188, 1905.

> “Mgbe m nọ na Nashville, anọ m na-agwa ndị mmadụ okwu, ma n’oge abalị, e nwere nnukwu bọl ọkụ nke si n’eluigwe bịa ozugbo wee nọrọ na Nashville. Ire ọkụ si na bọl ahụ na-apụta dịka akụ; ụlọ ndị mmadụ na-erepịa; ụlọ na-amagharị ma na-ada. Ụfọdụ n’ime ndị anyị guzoro ebe ahụ. ‘Ọ bụ kpọmkwem dịka anyị tụrụ anya ya,’ ka ha kwuru, ‘anyị tụrụ anya nke a.’ Ndị ọzọ nọ na-akwọ aka ha n’ihe mgbu ma na-eti mkpu kpọkuo Chineke ka O meere ha ebere. ‘Ị maara ya,’ ka ha kwuru, ‘ị maara na nke a na-abịa, ma ị sịghịkwa otu okwu iji dọọ anyị aka ná ntị!’ O yiri ka ha ga-afọ nke nta ka ha dọwaa ha iberibe, n’echiche na ha agwabeghị ha ma ọ bụ nye ha ịdọ aka ná ntị ọbụla.” Manuscript 188, 1905.

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